T30n1584_決定藏論
大正藏第 30 冊 No. 1584 決定藏論
No. 1584 [cf. No. 1579(II, 1)]
決定藏論捲上
梁天竺三藏真諦譯
心地品第一之一
智慧靡不通 于凈更無治 濟世論世盡 頂禮最勝尊 法如所說者 靜地道為道 未解此三法 世轉如輪轉 聖僧住於法 過縛過餘眾 十分八分八 果道道果故
若諸大士夫。欲造論益無知人倒見疑者。所言利益。從正智生。言正智者。出決定藏論曰。本已說。地今廣分別解此地義。善答問難。五識地心地經言。阿羅耶識普為種本。云何知有。此是如來藏說。故解節經偈云。
盛識普種本 深細流如溢 不為凡人說 恐生我見故
郁陀南(梁言持散)。
執持本分明 種本非是事 身受無識定 亦非氣絕者
以此八種因緣知有阿羅耶識。若離此識根有執持。實無此理。執持有五。一者阿羅耶識持先世業。復從現因后諸識生。如佛阿毗曇說。因根塵心業諸識得生。二者善不善等六識得生。三者於六識中若有一無記識。而獨是執所攝持者。無有是處。四者諸識各依根生隨生一識根有執持。余根應無。五者諸根數執持。義則不然。以此五義。因
【現代漢語翻譯】 現代漢語譯本 大正藏第 30 冊 No. 1584 決定藏論
No. 1584 [cf. No. 1579(II, 1)]
決定藏論捲上
梁天竺三藏真諦譯
心地品第一之一
智慧無所不通達，對於清凈的境界不再需要任何治理。 救濟世人，論述世間一切，頂禮最殊勝的至尊。 佛法如佛所說，寂靜之地以道為道。 如果不能理解這三法，世間輪迴就像車輪一樣轉動。 聖僧安住于佛法，超越束縛，超越其他眾生。 十分、八分、八分，是果、道、道果的緣故。
如果諸位大士夫，想要造論來利益那些無知、有顛倒見解和疑惑的人，那麼所說的利益，是從正智產生的。說到正智，出自《決定藏論》，原本已經說過『地』，現在廣泛地分別解釋『地』的含義，善於回答疑問和難題。《五識地心地經》說，阿羅耶識（ālaya-vijñāna，含藏識）普遍作為種子的根本，如何得知有阿羅耶識呢？這是如來藏（Tathāgatagarbha）的說法。所以《解節經》的偈頌說：
盛滿的識是普遍的種子根本，深奧細微，流動如溢出。 不為凡夫俗子說，恐怕因此產生我見（ātma-dṛṣṭi）。
郁陀南（Udanavarga，梁言持散）。
執持的根本分明，種子的根本不是事情。 身體感受沒有意識的禪定，也不是氣息斷絕的人。
通過這八種因緣可以得知有阿羅耶識。如果離開這個識，根有執持，實際上沒有這個道理。執持有五種：第一，阿羅耶識執持前世的業，又從現在的因產生後來的諸識，如佛陀的阿毗曇（Abhidhamma）所說，因、根、塵、心、業，諸識才能產生。第二，善、不善等六識才能產生。第三，在六識中如果有一個無記識，而唯獨這個識是被執所攝持的，沒有這樣的道理。第四，諸識各自依靠根而生，隨著一個識的產生，根有執持，其餘的根應該就沒有執持。第五，諸根數量的執持，義理上是不對的。因為這五種義理，因
【English Translation】 English version Taisho Tripitaka Volume 30, No. 1584, The Determination-Store Treatise
No. 1584 [cf. No. 1579(II, 1)]
The Determination-Store Treatise, Scroll 1
Translated by Tripiṭaka Master Paramārtha of Liang Dynasty, India
Chapter 1: On the Ground of Mind, Part 1
Wisdom penetrates all without obstruction; for purity, there is no further need for governance. Aiding the world, discussing all worldly matters, I prostrate to the most supreme and venerable one. The Dharma is as the Buddha has spoken; the path in a tranquil place is the path. If one does not understand these three Dharmas, the world turns like a wheel. The holy Sangha abides in the Dharma, transcending bondage, transcending all other beings. Ten parts, eight parts, eight parts, are the cause of fruit, path, and path-fruit.
If great Bodhisattvas wish to compose a treatise to benefit those who are ignorant, have inverted views, and are doubtful, then the benefit spoken of arises from Right Wisdom. Speaking of Right Wisdom, it comes from the 'Determination-Store Treatise,' which originally spoke of 'Ground.' Now, it extensively explains the meaning of 'Ground,' skillfully answering questions and difficulties. The 'Sutra on the Ground of Mind in the Five Consciousnesses' says that the Ālaya-vijñāna (storehouse consciousness) universally serves as the root of seeds. How do we know it exists? This is the teaching of the Tathāgatagarbha (Buddha-nature). Therefore, the verse in the 'Saṃdhinirmocana Sūtra' says:
The abundant consciousness is the universal root of seeds, profound and subtle, flowing like an overflow. It is not spoken for ordinary people, for fear of generating the view of self (ātma-dṛṣṭi).
Udanavarga (meaning 'Collected Sayings' in Liang).
The holding is fundamentally clear; the root of seeds is not a matter. The body feels without conscious samadhi, nor is it one whose breath is cut off.
Through these eight causes, one can know that the Ālaya-vijñāna exists. If one is apart from this consciousness, the roots have holding, but in reality, this principle does not exist. There are five kinds of holding: First, the Ālaya-vijñāna holds the karma of past lives, and from present causes, later consciousnesses arise. As the Abhidhamma of the Buddha says, due to causes, roots, objects, mind, and karma, the consciousnesses can arise. Second, the six consciousnesses, such as good and non-good, can arise. Third, if among the six consciousnesses, there is one indeterminate consciousness, and only this consciousness is held by holding, there is no such principle. Fourth, the consciousnesses each rely on the root to arise; as one consciousness arises, the root has holding, and the remaining roots should not have holding. Fifth, the holding of the number of roots is not correct in principle. Because of these five principles, due to
阿羅耶識是故諸根名有。執持本者從初諸識不得俱生。亦無是處。若人問言。有阿羅耶識諸識俱生。答曰。如是。汝言無者則為過失。何以故。有實義故。如阿含故。二識俱生。何以知之。如有一人慾得見聞。乃至於知諸識各各自根塵。心欲無異根塵無異。一識得生餘者何妨。此為實義。阿含后說分明者。諸識不俱取境不了。若以心識與眼識等為伴取境。是則分明。何以故。曾行諸塵。然後追思多不明瞭。識識不俱意獨緣故。不如緣現則易明瞭。識識俱故。故知俱生種本者。若離阿羅耶識眼等六識互為本者。則無是處。云何知耶。善識滅時不善心生。不善識滅善心復生。善不善滅無記心生。地獄心滅中界識生。中界心滅上識即生。上識亦滅下心還生。有漏識滅無漏心生。無漏心滅有漏還生。故知六識不互為本。如次第心滅。于無數劫還更得生。故知阿羅耶識以為種本非是事者。諸識不俱則無此事。何以故。此有四事。一者器事。二者捉身事。三者言是我事。四者于塵事。如此四事唸唸俱生。若言一識於一念中知四事者。無有是處。言身受者。若離阿羅耶識有身受者。則無此義。云何知耶。猶如有人若實心作不實心作。要先思惟。若定心不定心諸受于身種種多生諸受得生。故知有阿羅耶識有無識定亦無此義。何以知之。
【現代漢語翻譯】 現代漢語譯本 阿羅耶識（ālàyéshì，也稱阿賴耶識，第八識，含藏一切種子）是諸根（zhūgēn，眼、耳、鼻、舌、身、意六根）存在的原因。執持根本的阿羅耶識與最初的諸識（zhūshì，眼識、耳識、鼻識、舌識、身識、意識）不能同時產生，也沒有這樣的情況。如果有人問：『有阿羅耶識，諸識同時產生嗎？』回答說：『是的。』如果你說沒有，那就是錯誤的。為什麼呢？因為有真實的意義，就像《阿含經》（Āhánjīng，佛教經典）所說的那樣，兩種識可以同時產生。怎麼知道呢？比如有個人想要見聞，乃至了知諸識各自的根（gēn，感覺器官）、塵（chén，感覺對像），心（xīn，意識）的意願沒有不同，根塵沒有不同，一個識產生，其餘的識有什麼妨礙呢？這是真實的意義。《阿含經》後面說得很清楚：諸識不一起取境，所以不清楚。如果用心識與眼識等一起作為伴侶來取境，那就很清楚了。為什麼呢？因為曾經經歷過的諸塵，然後追憶，大多不清楚。識與識不一起，因為意識單獨緣取。不如緣取當下，就容易清楚。因為識與識一起，所以知道是同時產生的。作為種子的根本：如果離開阿羅耶識，眼等六識互相作為根本，就沒有這樣的情況。怎麼知道呢？善識（shànshì，好的意識）滅時，不善心（búshànxīn，不好的心）產生；不善識滅時，善心又產生；善不善滅時，無記心（wújìxīn，非善非惡的心）產生；地獄心（xiàjièxīn，欲界心）滅時，中界識（zhōngjièshì，色界心）產生；中界心滅時，上界識（shàngjièshì，無色界心）就產生；上識也滅時，下心又還產生；有漏識（yǒulòushì，有煩惱的識）滅時，無漏心（wúlòuxīn，沒有煩惱的心）產生；無漏心滅時，有漏又還產生。所以知道六識不互相作為根本。就像次第的心滅，在無數劫后還能再次產生。所以知道阿羅耶識作為種子根本。如果說諸識不同時產生，就沒有這件事。為什麼呢？這裡有四件事：一是器事（qìshì，物質世界），二是捉身事（zhuōshēnshì，執取身體），三是言是我事（yánshìwǒshì，認為『我』存在），四是于塵事（yúchénshì，對於感覺對像）。這四件事唸唸同時產生。如果說一個識在一念中知道四件事，就沒有這樣的情況。說到身受（shēnshòu，身體的感受）：如果離開阿羅耶識有身受，就沒有這個道理。怎麼知道呢？比如有人，如果是真心作，不是真心作，都要先思惟。如果是定心，不是定心，諸受在身上種種產生，諸受才能產生。所以知道有阿羅耶識，如果沒有識的禪定（shídìng），也沒有這個道理。為什麼知道呢？
【English Translation】 English version Ālaya-vijñāna (ālàyéshì, also known as the Ālaya Consciousness, the eighth consciousness, containing all seeds) is the reason why the sense organs (zhūgēn, the six roots: eye, ear, nose, tongue, body, and mind) exist. The Ālaya-vijñāna, which holds the root, cannot arise simultaneously with the initial consciousnesses (zhūshì, the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), nor is there such a case. If someone asks: 'Is there an Ālaya-vijñāna, and do the consciousnesses arise simultaneously?' Answer: 'Yes.' If you say no, then that is a mistake. Why? Because there is a real meaning, just as the Āgama Sutras (Āhánjīng, Buddhist scriptures) say, two consciousnesses can arise simultaneously. How do we know? For example, if a person wants to see and hear, and even to know the respective roots (gēn, sensory organs) and objects (chén, sensory objects) of the consciousnesses, and the mind's (xīn, consciousness) intention is not different, and the roots and objects are not different, if one consciousness arises, what prevents the others from arising? This is the real meaning. The Āgama Sutras later say very clearly: the consciousnesses do not grasp objects together, so it is not clear. If the mind consciousness accompanies the eye consciousness, etc., to grasp objects, then it is very clear. Why? Because having experienced the objects before, and then recalling them, it is mostly unclear. Consciousnesses do not arise together, because the mind alone apprehends. It is better to apprehend the present, then it is easy to understand. Because the consciousnesses arise together, it is known that they arise simultaneously. As the root of the seeds: if apart from the Ālaya-vijñāna, the six consciousnesses such as the eye mutually serve as the root, there is no such case. How do we know? When a wholesome consciousness (shànshì, good consciousness) ceases, an unwholesome mind (búshànxīn, bad mind) arises; when an unwholesome consciousness ceases, a wholesome mind arises again; when wholesome and unwholesome cease, a neutral mind (wújìxīn, neither good nor bad mind) arises; when a lower realm mind (xiàjièxīn, desire realm mind) ceases, a middle realm consciousness (zhōngjièshì, form realm mind) arises; when a middle realm mind ceases, an upper realm consciousness (shàngjièshì, formless realm mind) arises immediately; when the upper consciousness also ceases, the lower mind arises again; when a defiled consciousness (yǒulòushì, consciousness with afflictions) ceases, an undefiled mind (wúlòuxīn, mind without afflictions) arises; when an undefiled mind ceases, the defiled arises again. Therefore, it is known that the six consciousnesses do not mutually serve as the root. Just like the successive minds cease, after countless kalpas they can arise again. Therefore, it is known that the Ālaya-vijñāna serves as the root of the seeds. If it is said that the consciousnesses do not arise simultaneously, there is no such thing. Why? There are four things here: first, the vessel-thing (qìshì, the material world), second, the grasping-body-thing (zhuōshēnshì, grasping the body), third, the saying-it-is-me-thing (yánshìwǒshì, thinking 'I' exists), and fourth, the object-thing (yúchénshì, regarding sensory objects). These four things arise simultaneously in every moment. If it is said that one consciousness knows four things in one moment, there is no such case. Speaking of bodily feeling (shēnshòu, bodily sensation): if apart from the Ālaya-vijñāna there is bodily feeling, there is no such meaning. How do we know? For example, if a person, whether acting with a sincere mind or not, must first contemplate. Whether it is a concentrated mind or not, various feelings arise in the body, and the feelings can arise. Therefore, it is known that there is an Ālaya-vijñāna, and if there is no samādhi (shídìng) of consciousness, there is no such meaning either. How do we know?
若入無想定入無識定者。六識皆滅。此人應死。如佛所說。入無心定而識不滅。言非氣絕者。若離阿羅耶識有氣絕者。無有是處。云何知耶。如善惡二人臨命終時。善人足冷暖上至頂。頂若冷時人命即滅。惡人死時從頂冷至足暖氣滅時此人命終。意識常在身。阿羅耶識持身故。阿羅耶識滅而身即冷。便不覺觸。此冷暖二事不由意識故。知有阿羅耶識。
郁陀南。
境界相賴起 更互為因緣 得共相應生 與煩惱俱滅
略說四義。知有阿羅耶識事。一種現有滅境界者。阿羅耶識因二境生。一者在內持事故。二者在外持器。不能分別諸相貌故。此內持者。執著邪我見習勢力。與根色俱時而執持者即為境界。此欲色界有。無色界中唯有執著邪我見習勢力。二者在外持器不分像貌者。在內為阿羅耶識所持即持外界。譬燈持炷油在於內而有外照。阿羅耶識事內外亦爾。此境界者甚深妙細。若以世中多聞智人。亦不能了此境。是恒而有異。云何無異。從初一念來被持境。乃至於死生一味事。阿羅耶識于境界中唸唸生滅。在欲界中取境微小。於色界中取境廣大。于無色界無量空處無量識處取無量境。于無所有處取微細境。于非有想非無想取境甚深微妙。此兩境故。微妙故。一味故。唸唸滅故。微小境故。廣大
【現代漢語翻譯】 現代漢語譯本：如果進入無想定或無識定，六識都會滅盡，這樣的人應該就死了，就像佛所說的那樣。進入無心定而意識不滅，說不是氣絕身亡，如果離開阿羅耶識（Alaya-vijñana，根本識）還有氣絕身亡的情況，那是不可能的。怎麼知道呢？就像善人和惡人在臨終的時候，善人腳部冰冷，暖氣向上升到頭頂，頭頂如果變冷，這個人的生命就結束了。惡人死的時候，從頭頂冷到腳，暖氣消失的時候，這個人就死了。意識常常在身體里，阿羅耶識（Alaya-vijñana，根本識）維持著身體，所以阿羅耶識（Alaya-vijñana，根本識）滅了，身體立刻變冷，便沒有了觸覺。這冷暖兩件事不是由意識決定的，所以知道有阿羅耶識（Alaya-vijñana，根本識）。
郁陀南（Udanah，總綱）：
境界互相依賴而生起，互相作為因緣，得到共同相應的生起，與煩惱一同滅亡。
簡略地說四種意義，可以知道有阿羅耶識（Alaya-vijñana，根本識）這件事。第一種是現有滅的境界，阿羅耶識（Alaya-vijñana，根本識）因為兩種境界而生起，一種是在內執持身體，一種是在外執持器世間，不能分別各種相貌。這內在的執持，執著于邪我見的習氣勢力，與根和色同時執持，這就是境界。這在欲界（Kamadhatu）有，在無色界（Arupadhatu）中只有執著邪我見的習氣勢力。第二種是在外執持器世間，不分別相貌，在內被阿羅耶識（Alaya-vijñana，根本識）所執持，就執持外界。比如燈執持燈芯和油在內，而有向外的照亮。阿羅耶識（Alaya-vijñana，根本識）的事情內外也是這樣。這個境界非常深奧微妙，即使世間博學多聞有智慧的人，也不能瞭解這個境界。是恒常而有差異的。為什麼說沒有差異呢？從最初一念開始被執持的境界，乃至到死亡，都是一種味道的事情。阿羅耶識（Alaya-vijñana，根本識）在境界中唸唸生滅。在欲界（Kamadhatu）中取境微小，在色界（Rupadhatu）中取境廣大，在無色界（Arupadhatu）的無量空處和無量識處取無量境，在無所有處取微細境，在非想非非想處取境甚深微妙。因為這兩種境界，因為微妙，因為一種味道，因爲念念滅，因為微小境，因為廣大。
【English Translation】 English version: If one enters the Nirodha-samapatti (cessation attainment) or the Asamjnika-samapatti (non-perception attainment), the six consciousnesses will all cease. Such a person should be dead, as the Buddha said. Entering the state of 'no-mind' (absence of mental activity) without the consciousness ceasing, and saying that it is not death by cessation of breath, if there is cessation of breath apart from the Alaya-vijñana (storehouse consciousness), that is impossible. How is this known? Like the good and evil persons at the time of death, the good person's feet become cold, and the warmth rises to the top of the head. If the top of the head becomes cold, that person's life ends. When an evil person dies, the coldness goes from the top of the head to the feet, and when the warmth disappears, that person's life ends. The consciousness is always in the body. The Alaya-vijñana (storehouse consciousness) maintains the body, so when the Alaya-vijñana (storehouse consciousness) ceases, the body immediately becomes cold and loses the sense of touch. These two things, coldness and warmth, are not determined by the consciousness, so we know there is an Alaya-vijñana (storehouse consciousness).
Udanah (summary):
Realms arise in mutual dependence, mutually serving as conditions, attaining co-arising in correspondence, and ceasing together with afflictions.
Briefly speaking of four meanings, one can know that there is the matter of the Alaya-vijñana (storehouse consciousness). The first is the existing and ceasing realm. The Alaya-vijñana (storehouse consciousness) arises because of two realms: one is internally maintaining the body, and the other is externally maintaining the world of objects, unable to distinguish various appearances. This internal maintenance clings to the power of habit of the false view of self, and clings simultaneously with the sense faculties and their objects, and this is the realm. This exists in the Desire Realm (Kamadhatu). In the Formless Realm (Arupadhatu), there is only the power of habit of clinging to the false view of self. The second is externally maintaining the world of objects, not distinguishing appearances. Being internally maintained by the Alaya-vijñana (storehouse consciousness), it maintains the external world. For example, a lamp holds the wick and oil internally, and has external illumination. The matter of the Alaya-vijñana (storehouse consciousness) is also like this, internally and externally. This realm is very deep and subtle. Even a learned and wise person in the world cannot understand this realm. It is constant and yet different. Why is it said to be not different? From the first thought that is clung to, up to death, it is a matter of one flavor. The Alaya-vijñana (storehouse consciousness) arises and ceases moment by moment in the realm. In the Desire Realm (Kamadhatu), it takes a small realm. In the Form Realm (Rupadhatu), it takes a vast realm. In the Formless Realm (Arupadhatu), in the sphere of infinite space and the sphere of infinite consciousness, it takes infinite realms. In the sphere of nothingness, it takes a subtle realm. In the sphere of neither perception nor non-perception, it takes a very deep and subtle realm. Because of these two realms, because of subtlety, because of one flavor, because of momentary cessation, because of the small realm, because of vastness.
境故。無量境故。微細境故。甚深微妙境故。知有阿羅耶識事。相賴起者。阿羅耶識與五心數法相賴得生。思觸受想及於作意。此五大地。是報所攝五法微細。世中智人所不能了。同緣一境無有別異。共不苦不樂無記受俱。餘四亦爾。大地心數法相賴故。同報相賴故。微細相賴故。同緣一境故。非苦非樂相賴故。無記相賴故。知有阿羅耶識相賴而起。更互為因緣者。阿羅耶識與余諸識互為因緣。此義有二。一者種本。二者依託。云何種本。諸善不善無記等識。皆因阿羅耶識以為種本。依託者。阿羅耶識持諸色根五識得生。不持不生。有阿羅耶識時意識得生六識。二事為阿羅耶識更互因緣。一者現轉增長種本。二者未來欲生之時令受報故。增長種本者。諸識生善不善無記念念熏修。阿羅耶識亦復如是。所以者何。後生諸識漸增長善惡轉勝。令受報者。有識于善不善有力者。未來世令阿羅耶識受果報。種本故。依託故。能增長故。令受報故。知有阿羅耶識與諸識互為作因緣。得共相應生者。阿羅耶識或共一識相應得生。如說於心心有我見憍慢為相。于有意識于無意識阿羅耶識恒相應生。此我慢心取阿羅耶識為境。言是我言有我為相。或二識俱生。謂于意識。或三識共生。謂于意意識。於五識中隨取一識。或四識相應生。于
【現代漢語翻譯】 現代漢語譯本 因為有境界的緣故。因為有無量境界的緣故。因為有微細境界的緣故。因為有甚深微妙境界的緣故。可知有阿羅耶識（Ālayavijñāna，又稱藏識，是佛教唯識宗所說的第八識，被認為是儲存一切事物資訊的倉庫）存在，並且諸法是相互依賴而生起的。阿羅耶識與五種心所法（Citta-caitta，心理活動）相互依賴才能產生。這五種心所法是：思（Cetanā，意志）、觸（Sparśa，感覺）、受（Vedanā，感受）、想（Saṃjñā，表象）以及作意（Manasikāra，注意）。這五種普遍存在的心所法非常微細，即使世間的智者也難以完全瞭解。它們共同緣于同一個境界，沒有差別，共同感受不苦不樂的舍受（Upekṣā，一種中性的感受）。其餘四種心所法也是如此。因為普遍存在的心所法相互依賴，因為同屬于果報相互依賴，因為微細的特性相互依賴，因為共同緣於一個境界，因為非苦非樂的感受相互依賴，因為無記（不善不惡）的性質相互依賴，可知有阿羅耶識是相互依賴而生起的。 阿羅耶識與其餘諸識互相作為因緣。這個意義有兩方面：一是作為種子根本，二是作為依託。什麼是作為種子根本呢？所有善、不善、無記等識，都以阿羅耶識作為種子根本。什麼是依託呢？阿羅耶識保持著諸色根（眼、耳、鼻、舌、身五種感覺器官），五識（眼識、耳識、鼻識、舌識、身識）才能產生，不保持就不能產生。當有阿羅耶識時，意識（Mano-vijñāna，第六識，負責思維和判斷）才能產生，六識（眼識、耳識、鼻識、舌識、身識、意識）也是如此。這兩件事是阿羅耶識互相作為因緣的體現：一是現行運轉增長種子根本，二是未來想要產生時，令其承受果報。什麼是增長種子根本呢？諸識產生善、不善、無記的念頭，唸唸熏習，阿羅耶識也是如此。為什麼這樣說呢？因為後生的諸識逐漸增長，善惡的性質也越來越強。什麼是令其承受果報呢？有些識對於善或不善具有力量，在未來世會使阿羅耶識承受果報。因為作為種子根本，因為作為依託，因為能夠增長，因為令其承受果報，可知阿羅耶識與諸識互相作為因緣。 阿羅耶識或者與一個識相應而生。例如，對於心和心所，有我見（Ātma-dṛṣṭi，認為有『我』存在的錯誤觀念）和憍慢（Māna，傲慢）作為其相狀。無論是有意識還是無意識的狀態，阿羅耶識總是相應而生。這種我慢心以阿羅耶識為境界，認為『這是我』，以『有我』作為其相狀。或者兩個識共同產生，指的是意識。或者三個識共同產生，指的是意意識（Mano-vijñāna，末那識，第七識，具有恒常的自我意識）。在五識中，隨便取一個識。或者四個識相應而生。
【English Translation】 English version Because of the existence of realms. Because of the existence of limitless realms. Because of the existence of subtle realms. Because of the existence of profound and subtle realms. It is known that there is an Ālayavijñāna (storehouse consciousness, the eighth consciousness in Yogācāra Buddhism, considered the repository of all information) and that all dharmas (phenomena) arise interdependently. The Ālayavijñāna arises in dependence on the five mental factors (Citta-caitta). These five mental factors are: Cetanā (volition), Sparśa (contact), Vedanā (feeling), Saṃjñā (perception), and Manasikāra (attention). These five universal mental factors are very subtle, and even the wise in the world cannot fully understand them. They commonly arise from the same realm, without difference, and commonly experience neutral feeling (Upekṣā, equanimity, a neutral feeling of neither pleasure nor pain). The other four mental factors are also like this. Because the universal mental factors are interdependent, because they are interdependent as retribution, because they are interdependent in their subtlety, because they commonly arise from one realm, because they are interdependent in their non-suffering and non-pleasure, because they are interdependent in their neutral nature, it is known that the Ālayavijñāna arises interdependently. The Ālayavijñāna and the other consciousnesses act as mutual causes and conditions. This meaning has two aspects: one is as the root of seeds, and the other is as a support. What is meant by being the root of seeds? All consciousnesses, whether good, bad, or neutral, take the Ālayavijñāna as the root of seeds. What is meant by support? The Ālayavijñāna maintains the sense faculties (the five sense organs of eyes, ears, nose, tongue, and body), so that the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) can arise; without this maintenance, they cannot arise. When there is Ālayavijñāna, Mano-vijñāna (mind consciousness, the sixth consciousness, responsible for thinking and judgment) can arise, and so can the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). These two things are the manifestation of the Ālayavijñāna acting as mutual causes and conditions: one is the present activity that increases the root of seeds, and the other is that when it wants to arise in the future, it causes it to receive retribution. What is meant by increasing the root of seeds? The consciousnesses generate good, bad, and neutral thoughts, and constantly cultivate them, and so does the Ālayavijñāna. Why is this so? Because the later-born consciousnesses gradually increase, and the nature of good and evil becomes stronger and stronger. What is meant by causing it to receive retribution? Some consciousnesses have the power to be good or bad, and in the future they will cause the Ālayavijñāna to receive the results of karma. Because it is the root of seeds, because it is the support, because it can increase, because it causes it to receive retribution, it is known that the Ālayavijñāna and the consciousnesses act as mutual causes and conditions. The Ālayavijñāna may arise in conjunction with one consciousness. For example, with regard to the mind and mental factors, there is Ātma-dṛṣṭi (the false view of a 'self' existing) and Māna (arrogance) as its characteristics. Whether in a conscious or unconscious state, the Ālayavijñāna always arises in conjunction. This arrogance takes the Ālayavijñāna as its realm, thinking 'this is me', with 'there is a self' as its characteristic. Or two consciousnesses arise together, referring to Mano-vijñāna. Or three consciousnesses arise together, referring to Mano-vijñāna (Manas-vijñāna, the seventh consciousness, which has a constant sense of self). Among the five consciousnesses, take any one consciousness. Or four consciousnesses arise in conjunction.
五識取二識。乃至於五六七識共生。六塵現在前故。此意識依心得立。因心未滅之時意識不解縛故。因心若滅意識則解。意識有二境界。他塵境界。自塵境界。他塵者。謂取五識塵為境。自境界者。謂取於法。而此意識于餘七識有異義故。阿羅耶識與六識三受相應共生。謂苦樂不苦不樂。于欲界人天畜生餓鬼少分有三受。與自不苦不樂受共生地獄道。苦受不離。托阿羅耶受共生。三禪地。唯有樂受託阿羅耶識受共生。四禪乃至非想非非想地。唯有不苦不樂受託阿羅耶識受共生。如是六識中善不善無記法與阿羅耶識相應共生。又阿羅耶識與諸識相應共生。與客三受客善不善無記諸識相應得生。不得相雜。何以故。不同境界生故。猶如眼識俱生不與眼雜。阿羅耶識與諸識俱生不得相雜亦復如是。如諸心數同是心法。有種種相相應俱生。無有妨礙阿羅耶識而與七識相應俱生。亦復如是譬如流水與波俱生。無有妨礙。又如明鏡諸像俱生不相妨礙。于阿羅耶識而與諸識相應得生。無有妨礙亦復如是。復如眼識。或取一色一種一相。或取多色多種多相。耳識于聲。鼻識于香。舌識于味。身識于觸。亦復如是。意識遍取種種諸相無有妨礙。分別六識其義如此。心界於前已說至於滅時與四煩惱共相雜生。我見憍慢我欲無明。此四煩惱于
【現代漢語翻譯】 現代漢語譯本 五識（眼、耳、鼻、舌、身五種感覺器官的意識）取二識（第六意識和第七意識）。乃至第五、第六、第七識共同產生。因為六塵（色、聲、香、味、觸、法）顯現在前。此意識依心而建立。因為心未滅的時候，意識不能解脫束縛。如果心滅了，意識就解脫了。意識有兩種境界：他塵境界和自塵境界。他塵境界是指取五識的塵境作為對象。自境界是指取法（概念、思想等）作為對象。而此意識與其餘七識有不同的意義。阿羅耶識（第八識，又稱藏識）與六識（眼、耳、鼻、舌、身、意）的三種感受相應共同產生，即苦受、樂受、不苦不樂受。在欲界的人、天、畜生、餓鬼中，少部分有這三種感受。與自身的不苦不樂受共同產生於地獄道，苦受不會分離。依託阿羅耶識的感受共同產生於三禪天。只有樂受依託阿羅耶識的感受共同產生於四禪天乃至非想非非想天，只有不苦不樂受依託阿羅耶識的感受共同產生。像這樣，六識中的善、不善、無記法與阿羅耶識相應共同產生。而且阿羅耶識與諸識相應共同產生，與客體的三種感受、客體的善、不善、無記諸識相應而生，但不會相互混雜。為什麼呢？因為不是在同一個境界中產生。就像眼識同時產生，但不會與眼根混雜。阿羅耶識與諸識同時產生，但不會相互混雜也是這樣。就像各種心所（心理活動）同是心法，有種種不同的相，相應共同產生，沒有妨礙。阿羅耶識與七識相應共同產生也是這樣。譬如流水與波浪同時產生，沒有妨礙。又如明鏡中各種影像同時顯現，互不妨礙。阿羅耶識與諸識相應而生，沒有妨礙也是這樣。又如眼識，或者取一種顏色、一種種類、一種相狀，或者取多種顏色、多種種類、多種相狀。耳識對於聲音，鼻識對於香氣，舌識對於味道，身識對於觸覺，也是這樣。意識普遍取種種相狀，沒有妨礙。分別六識的意義是這樣的。心界在前面已經說過，至於滅的時候，與四種煩惱共同雜染而生：我見（認為有『我』的錯誤觀念）、憍慢（驕傲自大）、我欲（對『我』的貪慾）、無明（對真理的迷惑）。這四種煩惱于
【English Translation】 English version The five consciousnesses (the consciousnesses of the five sense organs: eyes, ears, nose, tongue, and body) take the two consciousnesses (the sixth and seventh consciousnesses). Even the fifth, sixth, and seventh consciousnesses arise together. Because the six dusts (form, sound, smell, taste, touch, and dharma) appear before them. This consciousness is established based on the mind. Because when the mind has not ceased, consciousness cannot be liberated from bondage. If the mind ceases, consciousness is liberated. Consciousness has two realms: the other-dust realm and the self-dust realm. The other-dust realm refers to taking the dust realm of the five consciousnesses as its object. The self-realm refers to taking dharmas (concepts, thoughts, etc.) as its object. And this consciousness has different meanings from the other seven consciousnesses. The Ālaya consciousness (the eighth consciousness, also known as the storehouse consciousness) arises together with the three feelings of the six consciousnesses (eye, ear, nose, tongue, body, and mind), namely, painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. In the desire realm of humans, gods, animals, and hungry ghosts, a small portion has these three feelings. It arises together with its own neither-painful-nor-pleasant feeling in the hell realm, and painful feeling is inseparable. It relies on the feeling of the Ālaya consciousness to arise together in the third dhyana heaven. Only pleasant feeling relies on the feeling of the Ālaya consciousness to arise together in the fourth dhyana heaven and even the realm of neither perception nor non-perception, only neither-painful-nor-pleasant feeling relies on the feeling of the Ālaya consciousness to arise together. In this way, good, unwholesome, and neutral dharmas in the six consciousnesses arise together in accordance with the Ālaya consciousness. Moreover, the Ālaya consciousness arises together in accordance with all consciousnesses, and arises in accordance with the three objective feelings, objective good, unwholesome, and neutral consciousnesses, but they do not mix with each other. Why? Because they do not arise in the same realm. Just as the eye consciousness arises simultaneously but does not mix with the eye organ. The Ālaya consciousness arises simultaneously with all consciousnesses, but it does not mix with each other either. Just like various mental factors (psychological activities) are all mental dharmas, and have various different aspects, arising together in accordance with each other, without hindrance. The Ālaya consciousness arises together in accordance with the seven consciousnesses in the same way. For example, flowing water and waves arise simultaneously without hindrance. Also, like various images appear simultaneously in a clear mirror without hindering each other. The Ālaya consciousness arises in accordance with all consciousnesses without hindrance in the same way. Also, like the eye consciousness, it either takes one color, one kind, one aspect, or it takes multiple colors, multiple kinds, multiple aspects. The ear consciousness for sounds, the nose consciousness for smells, the tongue consciousness for tastes, and the body consciousness for touch are also the same. The consciousness universally takes all kinds of aspects without hindrance. The meaning of distinguishing the six consciousnesses is like this. The realm of mind has been said before, as for when it ceases, it arises together with the four afflictions: self-view (the mistaken notion of a 'self'), pride (arrogance), self-desire (greed for 'self'), and ignorance (delusion about the truth). These four afflictions in
定不定地。于善不善無記法中。無有妨礙。即是穢污無記之法。是故阿羅耶識而與諸識相應生故。復與三受相應生故。亦與善等相應生故。以是義故。是故知有阿羅耶識相應共生。與煩惱俱滅者。阿羅耶識即是一切煩惱根本。云何知耶。能起眾生世間根本。能生五根及於六識。亦起國土世界根本一切業起諸因緣故。亦是互動牽報根本。云何知耶。無有見他眾生不生三受。是故佛說眾生遞互為增上緣。是以阿羅耶識為一切本。現在世中是苦諦體。未來世中能生集諦。是為一切煩惱根本。問曰。若言阿羅耶識為一切法而作根本。解脫分善通達分善。是諸善根以此與集諦應有妨礙。答曰。阿羅耶識不為達分諸善根本。世間諸善得增長。達分善根轉更明勝。達分善根轉明勝故。世間諸善得報亦勝。世尊依阿羅耶識為一切種本。故說此言。謂眼界色界眼識界。乃至意界法界意識界。阿羅耶識中有種種性故。故說種本積聚譬喻。如是阿羅耶識而是一切煩惱根本。修善法故此識則滅。言修善者。諸凡夫人起善思惟。而取諸識以為境界。進行安心初觀諸諦。若證四諦得眼智明慧。則能破壞阿羅耶識。未見四諦則不能破。何時能見阿羅耶識。如是進行。若諸聲聞入不退地。又諸菩薩入不退地。得通達法界則能得見。於此識中即見一切諸煩
【現代漢語翻譯】 現代漢語譯本 定不定地（不確定或不確定的狀態）。于善、不善、無記法（既非善也非惡的心理現象）中，沒有妨礙，這就是穢污無記之法。因此，阿羅耶識（Alaya-vijñana，又稱阿賴耶識，藏識，含藏一切種子之處）與諸識相應而生，又與三種感受（苦受、樂受、舍受）相應而生，也與善等法相應而生。因為這個緣故，所以知道有阿羅耶識相應共生。與煩惱一同滅亡的，阿羅耶識就是一切煩惱的根本。如何知道呢？它能生起眾生世間的根本，能生五根（眼、耳、鼻、舌、身）以及六識（眼識、耳識、鼻識、舌識、身識、意識），也生起國土世界根本，一切業的生起都以此為因緣，也是互動牽引果報的根本。如何知道呢？沒有不見其他眾生而不生起三種感受的。所以佛說眾生相互為增上緣。因此，阿羅耶識是一切的根本，現在世中是苦諦（duhkha-satya，苦的真理）的本體，未來世中能生集諦（samudaya-satya，苦的根源的真理）。這就是一切煩惱的根本。 問：如果說阿羅耶識為一切法而作根本，那麼解脫分善（導向解脫的善）和通達分善（導向通達真理的善），這些善根以此與集諦應該有妨礙吧？ 答：阿羅耶識不為通達分諸善的根本，世間諸善得以增長，通達分善根反而更加明亮殊勝。通達分善根轉而明亮殊勝的緣故，世間諸善得到的果報也殊勝。世尊依阿羅耶識為一切種子的根本，所以說這句話，指的是眼界（眼根的範圍）、眼識界（眼識的範圍），乃至意界（意識的範圍）、法界（法塵的範圍）、意識界（意識的範圍）。阿羅耶識中有種種自性，所以說種子根本積聚的比喻。如此，阿羅耶識是一切煩惱的根本，修習善法，這個識就會滅亡。所說的修善，是諸凡夫生起善的思惟，而取諸識作為境界，進行安心，初步觀察諸諦。如果證得四諦（catvāri āryasatyāni，四聖諦），得到眼智明慧，就能破壞阿羅耶識。未見四諦就不能破壞。何時能見到阿羅耶識？如此進行，如果諸聲聞（śrāvaka，聽聞佛法而修行的弟子）進入不退地（不會退轉的境界），又諸菩薩（bodhisattva，立志成佛的修行者）進入不退地，得到通達法界，就能得見。於此識中，即見一切諸煩惱。
【English Translation】 English version Being indeterminate (neither fixed nor certain). Within the realms of good, non-good, and neutral (neither good nor bad mental phenomena), there is no obstruction; this is the defiled neutral dharma. Therefore, Alaya-vijñana (storehouse consciousness, the repository of all seeds) arises in association with the various consciousnesses, and also arises in association with the three feelings (suffering, pleasure, and neutral), and also arises in association with good dharmas, etc. Because of this reason, it is known that the Alaya-vijñana arises in association with others. That which perishes together with afflictions, the Alaya-vijñana is the root of all afflictions. How is this known? It can give rise to the root of the sentient world, can give rise to the five roots (eye, ear, nose, tongue, body) and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), and also gives rise to the root of the land and world. The arising of all karma has this as its cause and condition, and it is also the root of the interaction and retribution. How is this known? There is no one who does not give rise to the three feelings when seeing other beings. Therefore, the Buddha said that beings are mutually the dominant condition. Therefore, the Alaya-vijñana is the root of everything, in the present life it is the substance of the Truth of Suffering (duhkha-satya), and in the future life it can give rise to the Truth of the Origin of Suffering (samudaya-satya). This is the root of all afflictions. Question: If it is said that the Alaya-vijñana is the root of all dharmas, then the wholesome qualities of the liberation division (goodness leading to liberation) and the wholesome qualities of the penetration division (goodness leading to penetrating insight), these roots of goodness should be an obstacle to the Truth of the Origin of Suffering, right? Answer: The Alaya-vijñana is not the root of the wholesome qualities of the penetration division. Worldly wholesome qualities can increase, and the roots of the penetration division become even brighter and more excellent. Because the roots of the penetration division become brighter and more excellent, the retribution obtained by worldly wholesome qualities is also excellent. The World-Honored One relies on the Alaya-vijñana as the root of all seeds, so he said this, referring to the realm of the eye (the scope of the eye faculty), the realm of eye-consciousness (the scope of eye-consciousness), and even the realm of mind (the scope of mind), the realm of dharmas (the scope of dharma-objects), and the realm of mind-consciousness (the scope of mind-consciousness). There are various natures in the Alaya-vijñana, so the metaphor of the accumulation of seed roots is used. Thus, the Alaya-vijñana is the root of all afflictions. By cultivating good dharmas, this consciousness will be extinguished. What is meant by cultivating good? It is that ordinary people give rise to good thoughts, and take the various consciousnesses as objects, practice settling the mind, and initially contemplate the Truths. If one realizes the Four Noble Truths (catvāri āryasatyāni), and obtains the wisdom and insight of the eye, then one can destroy the Alaya-vijñana. If one has not seen the Four Noble Truths, then one cannot destroy it. When can one see the Alaya-vijñana? Proceeding in this way, if the śrāvakas (disciples who hear and practice the Buddha's teachings) enter the stage of non-retrogression (a state of non-reversal), and also the bodhisattvas (practitioners who aspire to Buddhahood) enter the stage of non-retrogression, and obtain penetration of the realm of dharmas, then they can see it. In this consciousness, one sees all afflictions.
惱聚。于內于外即見己身為煩惱縛。于內見身而為三界粗惡煩惱諸苦所縛。一切行種煩惱攝者。聚在阿羅耶識中得真如境智。增上行故。修習行故。斷阿羅耶識即轉凡夫性。舍凡夫法阿羅耶識滅。此識滅故一切煩惱滅。阿羅耶識對治故。證阿摩羅識。阿羅耶識是無常。是有漏法。阿摩羅識是常。是無漏法。得真如境道故證阿摩羅識。阿羅耶識為粗惡苦果之所追逐。阿摩羅識無有一切粗惡苦果。阿羅耶識而是一切煩惱根本。不為聖道而作根本。阿摩羅識亦復不為煩惱根本。但為聖道得道得作根本。阿摩羅識作聖道依因。不作生因。阿羅耶識于善無記不得自在。阿羅耶識滅時有異相貌。謂來世煩惱不善因滅。以因滅故則于來世五盛陰苦不復得生。現在世中一切煩惱惡因滅故。則凡夫陰滅。此身自在即便如化。舍離一切粗惡果報。得阿摩羅識之因緣故。此身壽命便得自在。壽命因緣能滅于身。亦能斷命。盡滅無餘。一切諸受皆得清凈。乃至如經廣說。一切煩惱相故。入通達分故。修善思惟故。證阿摩羅識。故知阿羅耶識與煩惱俱滅。如是分別真實解釋心意識義。因此解釋心意識故。於三界中得知一切煩惱之法諸清凈法。余處所說心意識者。為欲教化諸眾生故。為諸眾生未有深智易生信解。但說六識。問曰。有人有阿羅耶識有
六識不。有人有六識無阿羅耶識不。答曰。此有四句。一者如人無心眠時。迷悶心時。入無想定。生無想天。阿那含人入滅盡定。此五種人。有阿羅耶識則無六識。二者阿羅漢。及辟支佛。不退菩薩。如來世尊。此四種人。以有心處有於六識無阿羅耶識。三者凡夫之人。須陀洹。斯陀含。阿那含。以有心處有六識有阿羅耶識。四者諸阿羅漢。及辟支佛。菩薩。世尊。入滅盡定。又世尊入無餘涅槃。無阿羅耶亦無六識。一切內外法各有定性。于相不動。何故從十八界唯說六識。有定性故。所餘諸界是根是塵是伴侶故。此諸識等日夜牟㖃羅羅婆剎那過故。種種因緣眼等諸根色等諸塵。心數為伴種種緣生。隨所生處得名不同。如火燒物隨所燒處得種種名。謂草火木火糞火。因眼因色隨識得生。皆名眼識。乃至心識亦復如是。眼等諸界從始至終。皆是果報無記。有異相識則不爾。是故分別識界不明余界。若有比丘欲知識聚修習此行令心清凈多種相貌能了心者。略說有三。樂著煩惱故。染心為過故。斷惑方便故。云何比丘知于煩惱。作是思惟。此心久來樂著煩惱。樂煩惱故縱復拔心。置無慾處為欲所牽。不樂暫住速疾退還。更入欲處。如是貪慾處。瞋恚處。愚癡處。睡眠處。乃至放逸之處。縱復拔心置無放逸處。速疾退還入放逸
【現代漢語翻譯】 現代漢語譯本 六識存在嗎？有人有六識而沒有阿羅耶識（ālaya-vijñāna，藏識）嗎？回答是：這裡有四種情況。第一種，比如人在無心睡眠時，昏迷時，進入無想定，生於無想天，以及阿那含（anāgāmin，不還果）進入滅盡定。這五種人，有阿羅耶識但沒有六識。第二種，阿羅漢（arhat，應供），以及辟支佛（pratyekabuddha，緣覺），不退轉菩薩，如來世尊。這四種人，在有心識活動時有六識，但沒有阿羅耶識。第三種，凡夫之人，須陀洹（srotaāpanna，預流果），斯陀含（sakṛdāgāmin，一來果），阿那含。在有心識活動時，有六識也有阿羅耶識。第四種，諸阿羅漢，以及辟支佛，菩薩，世尊，進入滅盡定，又世尊進入無餘涅槃（nirvāṇa，寂滅）。沒有阿羅耶識也沒有六識。一切內外法各有其定性，于現象上不動搖。為什麼從十八界（dhātu）中只說六識？因為它們有定性。其餘諸界是根、是塵、是伴侶的緣故。這些識等等，日夜剎那（kṣaṇa，瞬間）流逝，種種因緣，眼等諸根，色等諸塵，以心數為伴，種種緣生。隨所生之處，得到不同的名稱。比如火燒東西，隨所燒之處得到種種名稱，叫做草火、木火、糞火。因眼因色，隨識產生，都名為眼識（cakṣur-vijñāna）。乃至心識（mano-vijñāna）也是這樣。眼等諸界從始至終，都是果報無記（avyākṛta，不記說）。有異相識則不是這樣。所以分別識界，而不明顯說其餘諸界。如果有比丘想要了解識聚，修習此行，令心清凈，多種相貌，能夠了解心者，略說有三種：樂著煩惱的緣故，以染污心為過患的緣故，斷除迷惑方便的緣故。云何比丘知于煩惱？作是思惟，此心久來樂著煩惱。樂煩惱故，縱然拔出心，置於無慾之處，卻被慾望所牽引，不樂意暫時停留，迅速退還，更入欲處。如是貪慾處，嗔恚處，愚癡處，睡眠處，乃至放逸之處。縱然拔出心，置於無放逸處，迅速退還入放逸處。
【English Translation】 English version Do the six consciousnesses exist? Is it possible for someone to have the six consciousnesses without the Ālaya-vijñāna (storehouse consciousness)? The answer is: there are four possibilities here. First, such as when a person is in mindless sleep, in a state of confusion, enters the state of non-perception, is born in the Heaven of Non-Perception, or an Anāgāmin (non-returner) enters the Cessation Attainment. These five types of people have the Ālaya-vijñāna but do not have the six consciousnesses. Second, an Arhat (worthy one), a Pratyekabuddha (solitary buddha), a non-regressing Bodhisattva, and a Tathāgata (Thus-gone One), the World Honored One. These four types of people, when the mind is active, have the six consciousnesses but do not have the Ālaya-vijñāna. Third, ordinary people, a Srotaāpanna (stream-enterer), a Sakṛdāgāmin (once-returner), and an Anāgāmin. When the mind is active, they have both the six consciousnesses and the Ālaya-vijñāna. Fourth, all Arhats, Pratyekabuddhas, Bodhisattvas, and the World Honored One, when entering the Cessation Attainment, and when the World Honored One enters Parinirvāṇa (complete nirvana), there is neither the Ālaya-vijñāna nor the six consciousnesses. All internal and external dharmas each have their own fixed nature, unmoving in phenomena. Why, from the eighteen dhātus (realms), do we only speak of the six consciousnesses? Because they have a fixed nature. The remaining realms are roots, objects, and companions. These consciousnesses, etc., pass away day and night in kṣaṇas (instants), due to various causes and conditions, the sense faculties such as the eyes, the sense objects such as forms, accompanied by mental factors, arising from various conditions. Depending on where they arise, they receive different names. For example, when fire burns something, it receives different names depending on what it burns, such as grass fire, wood fire, or dung fire. Due to the eye and due to form, consciousness arises, and it is called eye-consciousness (cakṣur-vijñāna). And so on, up to mind-consciousness (mano-vijñāna). The realms of the eye, etc., from beginning to end, are all results of karmic retribution and are unconditioned (avyākṛta). Differentiated consciousness is not like this. Therefore, we distinguish the realm of consciousness without clearly speaking of the other realms. If a Bhikṣu (monk) wishes to understand the aggregate of consciousness, cultivating this practice to purify the mind, with various aspects, able to understand the mind, briefly speaking, there are three: because of attachment to afflictions, because of the fault of a defiled mind, and because of the means to cut off delusion. How does a Bhikṣu know about afflictions? By contemplating thus: 'This mind has long been attached to afflictions. Because it enjoys afflictions, even if I pull the mind out and place it in a place of non-desire, it is drawn back by desire, unwilling to stay even for a moment, quickly returning and entering a place of desire.' Likewise, a place of greed, a place of anger, a place of delusion, a place of sleep, and even a place of laxity. Even if I pull the mind out and place it in a place of non-laxity, it quickly returns to a place of laxity.
處。亦復如是。如是比丘知于煩惱。云何當知染心為過。此心有染。其既自損亦復損他。現世起惡。來世亦爾。從其所作憂悲苦惱諸惡因緣乃至放逸有過患故。受種種苦亦復如是。知于自心有諸過患。云何當知斷惑方便。知于自心有如是過憂悲苦惱。我今不應隨如是心受諸苦惱。應制自心隨逐於我我不逐心。如是思量知心有欲。拔有欲心置無慾處。即令自心見於福利。乃至拔放逸心亦復如是。如是修行積習善根。是時此心無更余緣。于諸善法修習增長而得安住。憎惡煩惱見先過患。是故比丘修心清凈。已知樂著煩惱故。已知染心過患故。已知斷惑方便故。即得速證無上清凈無漏之心。又別知心亦說轉心。謂為假名。又別知心亦說轉心。謂為他因。所治心善有二功德。得功德得果之時。心則快樂。修習善法自在無礙。有三種失染濁於心。一者不正思惟。二者結使未斷。三者現起煩惱。比丘有三處住。因於六行能受佛教。云何三處。一者住于解脫。二者住解脫門。三者住解脫至。因緣法因於六行。一者無有異行。二者攝心一處。三者善根得生。四者思度見諦不嘗餘味。五者無增上慢。六者正用信施。施有二種。一受者施。二施者施。施果亦二。一大富果報。二慶悅果報。為應來就故。何者為應來就為未來法。無以未有故。
【現代漢語翻譯】 處。也是如此。如此比丘瞭解煩惱。如何得知染污的心是過患呢？這顆心被染污，既會損害自己，也會損害他人。現世會產生惡果，來世也是如此。從其所作所為產生憂愁、悲傷、痛苦等各種惡劣的因緣，乃至放逸有過患的緣故，承受各種痛苦也是如此。瞭解自己的心有各種過患。如何得知斷除迷惑的方法呢？瞭解自己的心有如此的過患，憂愁、悲傷、痛苦。我現在不應該順從這樣的心而承受各種痛苦，應該控制自己的心，讓心跟隨我，而不是我跟隨心。如此思量，知道心有慾望，就拔除有慾望的心，安置在無慾望的地方，就能讓自己的心看到福利。乃至拔除放逸的心也是如此。如此修行，積累善根。這時，這顆心沒有其他的因緣，對於各種善法修習增長而得以安住。憎惡煩惱，看到先前的過患。所以比丘修心清凈。已經知道樂著煩惱的緣故，已經知道染污心的過患的緣故，已經知道斷除迷惑的方便的緣故，就能迅速證得無上清凈無漏的心。又特別瞭解心，也說是轉變心，這被稱為假名。又特別瞭解心，也說是轉變心，這被稱為他因。所調伏的心有二種功德：得到功德，得到果報的時候，心就會快樂。修習善法，自在無礙。有三種缺失會染污心：一是不正思惟，二是結使（Kleshas）未斷，三是現起煩惱。比丘有三種住處，因為六行能夠接受佛教。哪三種住處呢？一是住在解脫，二是住在解脫門，三是住在解脫至。因緣法因為六行：一是沒有其他的行為，二是攝心一處，三是善根得以產生，四是思量見諦，不嘗其他的味道，五是沒有增上慢，六是正確使用信施。佈施有兩種：一是受者施，二是施者施。佈施的果報也有兩種：一是大富的果報，二是慶悅的果報。爲了應該前來就（此處），什麼才是應該前來就（此處）呢？是爲了未來法。因為沒有未有的緣故。
【English Translation】 It is also like that. Thus, a Bhikshu (Buddhist monk) knows about afflictions (Kleshas). How does one know that a defiled mind is a fault? This mind, being defiled, harms both oneself and others. It causes evil in this life, and it is the same in the next. From its actions arise sorrow, grief, suffering, and all kinds of evil causes and conditions, even to the point of negligence leading to faults, thus enduring various sufferings. It is also like that. Knowing that one's own mind has various faults. How does one know the means to sever delusions? Knowing that one's own mind has such faults, sorrow, grief, and suffering. I should not now follow such a mind and endure various sufferings. I should control my own mind, let the mind follow me, not me follow the mind. Thinking in this way, knowing that the mind has desires, uproot the mind with desires and place it in a place without desires, and one will enable one's own mind to see benefits. Even uprooting the negligent mind is also like that. Practicing in this way, accumulating good roots. At this time, this mind has no other causes and conditions, and through cultivating and increasing various good dharmas (teachings), it is able to abide in peace. Hating afflictions, seeing the previous faults. Therefore, a Bhikshu (Buddhist monk) cultivates a pure mind. Having already known the attachment to afflictions, having already known the faults of a defiled mind, having already known the means to sever delusions, one can quickly attain the supreme, pure, and undefiled mind. Furthermore, specially knowing the mind is also said to be transforming the mind, which is called a provisional name. Furthermore, specially knowing the mind is also said to be transforming the mind, which is called an external cause. The subdued mind has two merits: when one obtains merit and obtains the fruit, the mind will be happy. Cultivating good dharmas (teachings) freely and without hindrance. There are three shortcomings that defile the mind: one is incorrect thinking, two is that the bonds (Kleshas) have not been severed, and three is that afflictions arise. A Bhikshu (Buddhist monk) has three abodes, because of the six practices, one can receive Buddhism. What are the three abodes? One is abiding in liberation, two is abiding in the gate of liberation, and three is abiding in the attainment of liberation. Causal dharmas (teachings) are because of the six practices: one is having no other practices, two is gathering the mind in one place, three is that good roots are able to arise, four is contemplating and seeing the truth, not tasting other flavors, five is having no arrogance, and six is correctly using offerings of faith. There are two kinds of giving: one is the giving of the receiver, and two is the giving of the giver. There are also two kinds of fruits of giving: one is the fruit of great wealth, and two is the fruit of joy. For the sake of what should come to (this place), what should come to (this place)? It is for the sake of future dharmas (teachings). Because there is no non-existent.
如是應生行相。云何得住。若未來法有行相生。若度故生。從未來已度于現在。終此生彼從未來世終者現世受生。因未來法現世法生。如是住者無有變異。因未來法余現法生。于未來世現世諸法。而未來世現世諸法而未有業。于現世中即有事生。已生具相。于未來世未有具相。于現世中具相而生。若異相生。于未來世因未來性故。因因性故。此兩性故。已生異相於現世中現世性故。以果性故。異相而生。以此六種未來世法無義得生。何以故。其未有處從於此處度于彼處。無有是義。既自未生豈容有沒。諸現世法若因未來法。現世法生未來諸法。不應未生一切諸法。無有動相。離自相故。無有別業。未來現在若同有相。現世中法獨偏有業。無有是處。唯業未生而今得生。諸行不爾。如佛正說諸行無常是說則破。今演業無常。若如汝說諸行應常。僧佉所云。是法未有無義得生。已生諸法無義得滅。此說應是。如佛所說。是法未生應即受生。生已應滅。若如汝說。此義應非。以此諸法若同一相。云何分別。若可分別。是則無窮未生得生。豈有于相未來法性從色等相應。無別異果。未來者以即未有。現世法者言即是果。無有此義。為應成就故。有此實說可為證信。未來諸法未有行相。言未有者而即得生。如未來法過去亦然。何
者過去行法。是滅相者從生已過。何者現在行法。是未滅相。從生未過唯生時住。何者未來行法。乃現有因。未生自相未受己身。問曰。未來諸法既本無有能得受生。虛空華等石女兔角云何不生。答曰。此無生因未來行法有正生因。問曰。若未來法有正生因。何故不得一時俱生。答曰。乃有生因待緣不同。是諸行法有近緣者因即能生。是故不俱。何者因緣。佛說有四。一者因緣。二者次第。三者緣緣。四者增上。初一亦因亦緣。餘三但緣非因。何者因緣。根有色者。有依者是。以是識者此二種法為一切種一切色根種一切色法種一切心心法種。悉依色根亦依于識。除四大色。此四大色有二種依。一四大種。二十一種。是種相續依于諸法所說者即是因緣。若有色根心心法種而不依耶。若入滅定入無想定生無想天。未來世識不應更生會當有生。是故色根心心法因。若有此識不隨色種。諸凡夫人生無色界。壽命盡故。以業盡故。從彼沒已來生地獄。此色無種不應更生。會應更生。是故諸識是色根本。從世俗道入初禪定生初禪地。欲界不凈及諸凈法已破。種本未悉斷除。何以故。從初禪定后更退還起不凈法。從初禪處退生欲界。斷有四種。一者避斷。二者壞斷。三者定斷。四者本永拔斷。何者避斷。如有一人著于欲樂。為斷欲故
【現代漢語翻譯】 現代漢語譯本 過去行法的狀態是怎樣的呢？是已經滅盡的相，從產生之後已經過去。現在行法的狀態是怎樣的呢？是尚未滅盡的相，從產生之後尚未過去，僅僅停留在產生的時刻。未來行法的狀態是怎樣的呢？是現在已經存在的因，尚未產生自身的相，尚未承受自己的身軀。 有人問：『未來的諸法既然本來沒有，憑什麼能夠承受產生？如同虛空中的花朵、石女的兔角，為什麼不能產生呢？』回答說：『這些沒有產生的因，而未來的行法有真正的產生之因。』 有人問：『如果未來的法有真正的產生之因，為什麼不能一時全部產生呢？』回答說：『因為有產生之因，但所依賴的條件不同。這些行法有近的因緣，因就能產生。』所以不能同時產生。 什麼是因緣呢？佛說有四種：一是因緣（hetu-pratyaya），二是次第緣（samanantara-pratyaya），三是緣緣（alambana-pratyaya），四是增上緣（adhipati-pratyaya）。最初的因緣既是因也是緣，其餘三種只是緣而不是因。 什麼是因緣呢？有根的有色法，是有所依賴的。因此，有識者，這兩種法是一切種類的一切色根的種子，一切色法的種子，一切心心所法的種子。都依賴於色根，也依賴於識。除了四大色（catu-mahabhuta），這四大色有兩種依賴：一是四大種，二是十一種。這種相續依賴於諸法所說的就是因緣。如果存在色根、心心所法的種子而不依賴呢？如果進入滅盡定（nirodha-samapatti）、進入無想定（asamjna-samapatti）、生到無想天（asamjna-deva），未來世的識不應該再生，但終究會有產生。 因此，色根是心心所法的因。如果存在這種識而不隨順色種，那些凡夫人生到無想天，因為壽命已盡，因為業已盡，從那裡死後會來到地獄。這種色法沒有種子，不應該再生，但終究會再生。因此，諸識是色法的根本。從世俗道進入初禪定（prathama-dhyana），欲界（kama-dhatu）的不凈法和諸凈法已經被破除，種子根本沒有完全斷除。為什麼呢？因為從初禪定之後還會退還，生起不凈法，從初禪處退生到欲界。 斷有四種：一是避斷，二是壞斷，三是定斷，四是本永拔斷。什麼是避斷呢？比如有一個人執著于欲樂，爲了斷除慾望的緣故。
【English Translation】 English version What is the state of past dharmas in practice? It is the aspect of extinction, having passed since its arising. What is the state of present dharmas in practice? It is the aspect of non-extinction, not having passed since its arising, merely abiding at the moment of arising. What is the state of future dharmas in practice? It is the cause that presently exists, not yet having produced its own aspect, not yet having received its own body. Someone asks: 'Since future dharmas are originally non-existent, how can they receive arising? Like flowers in the sky, or the horns of a rabbit of a barren woman, why don't they arise?' The answer is: 'These lack the cause of arising, while future dharmas in practice have a true cause of arising.' Someone asks: 'If future dharmas have a true cause of arising, why can't they all arise simultaneously?' The answer is: 'Because although there is a cause of arising, the conditions they rely on are different. These dharmas in practice that have proximate conditions, the cause can then arise.' Therefore, they cannot arise simultaneously. What are the conditions (pratyaya)? The Buddha said there are four: first, causal condition (hetu-pratyaya); second, immediate condition (samanantara-pratyaya); third, object condition (alambana-pratyaya); and fourth, dominant condition (adhipati-pratyaya). The initial causal condition is both a cause and a condition, while the remaining three are only conditions and not causes. What is the causal condition? Having roots and having form are what is relied upon. Therefore, for those who have consciousness (vijnana), these two dharmas are the seeds of all kinds of all sense-organs (indriya) with form, the seeds of all dharmas with form, the seeds of all mental states (citta) and mental functions (caitta). All rely on the sense-organs with form, and also rely on consciousness. Except for the four great elements (catu-mahabhuta), these four great elements have two kinds of reliance: first, the four great elements themselves; second, eleven kinds. This continuous reliance on the dharmas spoken of is the causal condition. If there exist sense-organs with form, and seeds of mental states and mental functions, without reliance, what happens? If one enters cessation attainment (nirodha-samapatti), enters non-perception attainment (asamjna-samapatti), and is born in the realm of non-perception gods (asamjna-deva), the consciousness of the future life should not arise again, but eventually it will arise. Therefore, the sense-organs with form are the cause of mental states and mental functions. If there exists this consciousness without following the seeds of form, those ordinary people born in the realm of non-perception, because their lifespan is exhausted, because their karma is exhausted, after dying from there, they will come to the lower realms. This form has no seed, it should not arise again, but eventually it will arise. Therefore, all consciousnesses are the root of form. From the worldly path, entering the first dhyana (prathama-dhyana), the impure dharmas and all pure dharmas of the desire realm (kama-dhatu) have been destroyed, the seeds have not been completely eradicated. Why? Because after the first dhyana, one can still regress, giving rise to impure dharmas, regressing from the first dhyana to be born in the desire realm. There are four kinds of severance: first, avoidance severance; second, destructive severance; third, samadhi severance; and fourth, root eradication severance. What is avoidance severance? For example, if a person is attached to the pleasures of desire, for the sake of severing desire.
受離欲戒。堅持不犯令得增長。以增長故不復著欲。欲因煩惱不更得生。是名避斷。何者壞斷。猶如一人有過失想及不凈想青瘀等想。及善思惟即壞貪慾。未盡欲者不隨於欲。于塵境界心不貪著。是名壞斷。何者定斷。猶如一人隨世俗道離於欲染。及離色染得證寂定持心相續。于欲及色不復更著。是名定斷。何者本永拔斷。猶如聖人修出世道。離三界染而即得證。於三界中諸煩惱本不復得生。何以故。于現世中已證無慾畢竟不退。已生上界決不更退還生地獄。譬如稻麥及諸種子。種虛空中及乾燥地。永不得生非不是種。若火焚之皆悉燋滅。失於種相諸煩惱本。于斷于滅亦復如是。聖人若入無餘涅槃。是善無記種本悉伏。問曰。若言是伏而不都滅何不生報答曰。已斷不善種本。于未來世不能生報亦不自生。是名本永拔斷。具縛人者。是心有生有苦有樂不苦不樂。此一切心為三種本。善與不善無記等法。亦為種本。諸學人者有世善心及染污無記修道斷惑以為種本。世善心等復為余法而作根本。無學人者。斷惑已盡有世善心。若屬世間若出世間及無記者。以一切諸煩惱惑不作根本。一切善法及無記法即為根本。如是分別諸法根本。是處不說阿羅耶識。有處說者諸世俗法阿羅耶識悉為根本。一切諸法出世間者無斷道法阿摩羅識
【現代漢語翻譯】 現代漢語譯本 受持離欲戒（Brahma-carini-sila）。堅持不犯此戒，能使其增長。由於增長的緣故，不再執著于慾望。慾望的根源——煩惱，也就不再產生。這稱為『避斷』。 什麼是『壞斷』？就像一個人通過觀想過失、不凈、青瘀等，以及善於思維，從而破壞貪慾。即使尚未完全斷除慾望，也不會順從慾望，對於外在的塵世境界，內心不貪戀執著。這稱為『壞斷』。 什麼是『定斷』？就像一個人遵循世俗的修行道路，遠離對慾望的染著，以及對色界的染著，證得寂靜的禪定，保持心念的相續。對於慾望和色界，不再執著。這稱為『定斷』。 什麼是『本永拔斷』？就像聖人修習出世間的道路，遠離三界的染著，從而證得解脫。對於三界中的所有煩惱的根源，不再產生。為什麼呢？因為在現世中已經證得無慾，最終不會退轉。已經生於上界，決不會再退還到地獄。譬如稻麥以及各種種子，如果種在虛空中或乾燥的土地上，永遠不會生長，並非因為它們不是種子。如果用火焚燒，全部燒焦毀滅，喪失了種子的形態，煩惱的根源，在斷除和滅盡時也是如此。聖人如果進入無餘涅槃（nirvana），這些善的、無記的種子根源全部被伏藏。問：如果說是伏藏而不是完全滅盡，為什麼不會產生果報呢？答：因為已經斷除了不善的種子根源，在未來世不能產生果報，也不會自己產生。這稱為『本永拔斷』。 具縛之人，他們的心有生、有苦、有樂、有不苦不樂。這一切心識以三種根本為基礎：善、不善、無記等法，也作為種子的根本。諸位學人，有世間的善心以及染污的無記心，通過修道斷除迷惑，以此作為種子的根本。世間的善心等又作為其他法的根本。無學之人，斷除迷惑已經窮盡，有世間的善心，無論是屬於世間的還是出世間的，以及無記心，因為一切諸煩惱迷惑不再作為根本。一切善法以及無記法就作為根本。像這樣分別諸法的根本。這裡沒有說到阿賴耶識（Alaya-vijnana）。有些地方說到，是因為諸世俗法以阿賴耶識作為根本。一切諸法中，出世間的法，沒有斷道之法，以阿摩羅識（Amala-vijnana）為根本。
【English Translation】 English version Adopting the Brahma-carini-sila (vow of celibacy). Persistently upholding it without transgression leads to its growth. Due to this growth, one no longer clings to desires. The source of desire, which is affliction (klesha), no longer arises. This is called 'avoidance-severance'. What is 'destructive-severance'? It is like a person who, through contemplating faults, impurity, lividity, etc., and through skillful reflection, destroys greed. Even if desires are not completely eradicated, one does not yield to them, and the mind does not greedily cling to external sense objects. This is called 'destructive-severance'. What is 'definitive-severance'? It is like a person who, following the worldly path of practice, detaches from the defilement of desires and the defilement of the realm of form (rupa-dhatu), attains tranquil concentration (samadhi), and maintains the continuity of their mind. They no longer cling to desires and the realm of form. This is called 'definitive-severance'. What is 'root-and-eternal-uprooting-severance'? It is like a noble one (arya) who cultivates the supramundane path, detaches from the defilements of the three realms (tri-dhatu), and thereby attains liberation. The root of all afflictions in the three realms no longer arises. Why? Because in this very life, they have attained desirelessness, ultimately without regression. Having been born in the higher realms, they will definitely not regress and be reborn in the lower realms. It is like rice, wheat, and various seeds. If sown in empty space or dry land, they will never grow, not because they are not seeds. If burned by fire, they will all be scorched and destroyed, losing their seed form. The root of afflictions is the same in severance and extinction. If a noble one enters nirvana without remainder (nirupadhishesha-nirvana), these good and neutral seed-roots are all subdued. Question: If it is said that they are subdued but not completely extinguished, why do they not produce karmic results? Answer: Because the root of unwholesome seeds has been severed, it cannot produce karmic results in the future, nor will it arise on its own. This is called 'root-and-eternal-uprooting-severance'. Ordinary beings (prthagjana) are bound by their minds, which experience arising, suffering, pleasure, and neither pleasure nor pain. All these minds are based on three roots: wholesome, unwholesome, and neutral (avyakrta) dharmas, which also serve as the root of seeds. Those who are still learning (sekha) have worldly wholesome minds and defiled neutral minds, and they cultivate the path to sever delusions, which serves as the root of seeds. Worldly wholesome minds, etc., also serve as the root of other dharmas. Those who have nothing more to learn (arhat) have exhausted the severance of delusions and possess worldly wholesome minds, whether belonging to the mundane or supramundane realms, as well as neutral minds, because all afflictions and delusions no longer serve as the root. All wholesome dharmas and neutral dharmas serve as the root. Thus, the roots of dharmas are distinguished. Here, the Alaya-vijnana (store consciousness) is not mentioned. In some places, it is mentioned because all worldly dharmas have the Alaya-vijnana as their root. Among all dharmas, the supramundane dharmas, which do not have the path of severance, have the Amala-vijnana (immaculate consciousness) as their root.
以為種本。如佛所說。比丘。諸阿羅漢為學心法依於四禪現安樂住亦從此心。我說退墮還一一處。問曰。若如此者。諸阿羅漢永斷煩惱。云何下地煩惱更生。若不更生。云何退墮。答曰。退有二種一者失退。二者住退。失退者是凡夫人。住退者通於凡聖。依世俗道煩惱已離。后復更起名退失退亦住退退。依出世道煩惱已斷。心著作務不作心故。以此中間不能更起現安樂住。如前後亦如是。亦不更起下地諸惑。此住處退非退失退。諸阿羅漢一切惑盡。若不善法未斷種本。云何羅漢心善解脫諸漏已盡。若不善法種本已斷。云何羅漢於心相續不正思惟。豈復更生云何諸惑而得生耶。是故依出世道已斷惑。盡知無退失。已說因緣復有二種。一者生因。二方便因。次第緣者。諸心數法以從次第余法得生。此心數法為生者緣。一是識為識作次第緣。亦名為意。亦名意入。亦名心界。是次第緣復有二種。一者已滅。二者移處。緣緣者此五種識色等諸塵是其緣緣。復於心識內外諸入即是緣緣。是說緣緣。亦有二種。一者猗證。二不猗證。增上緣者。眼等內入俱時生者。與眼識等為增上緣。能使心作。于境界中若俱時生。心心數法更互為緣。過去所造善不善業。于未來世如意不如意所生果報為增上緣。田水糞等為諸種子作增上緣。世間工
【現代漢語翻譯】 現代漢語譯本 以（不善法的）種子為根本。如佛所說：『比丘們，諸阿羅漢爲了學習心法，依靠四禪而獲得現世的安樂，也從此心而起。』我說（阿羅漢）的退墮還會回到每一個地方。問：『如果這樣，諸阿羅漢已經永遠斷除了煩惱，為何下地的煩惱還會再生起？如果不再生起，為何會有退墮？』答：退墮有兩種：一是失退，二是住退。失退是凡夫會發生的。住退則通於凡夫和聖人。依靠世俗道，煩惱已經遠離，之後又再生起，這叫做退失退，也是住退。依靠出世道，煩惱已經斷除，（由於）心專注於事務，不作意於心，因此在這中間不能再生起現世的安樂。如前後也是這樣。也不會再生起下地的各種迷惑。這種住處的退，不是退失退。諸阿羅漢一切迷惑都已斷盡，如果（說）不善法的種子沒有斷除根本，為何阿羅漢的心能從善中解脫，諸漏已經斷盡？如果（說）不善法的種子根本已經斷除，為何阿羅漢在心相續中不正思惟，難道還會再生起各種迷惑嗎？因此，依靠出世道已經斷除迷惑，完全知道沒有退失。已經說了因緣，又有兩種：一是生因，二是方便因。次第緣（Samantaraniruddha，緊鄰的緣）是指，各種心數法（Caitasika-dharma，與心識相應的心理現象）從次第相續的其他法中產生。這些心數法是產生者的緣。一是識（Vijnana，意識）為識作次第緣，也叫做意（Manas，意），也叫做意入（Manayatana，意的領域），也叫做心界（Cittadhatu，心識的元素）。這種次第緣又有兩種：一是已滅，二是移處。緣緣（Alambana-pratyaya，所緣緣）是指，這五種識（眼識、耳識、鼻識、舌識、身識）的色等各種塵境是它們的緣緣。還有心識的內外各種入處，就是緣緣。這就是所說的緣緣。緣緣也有兩種：一是依靠實證，二是不依靠實證。增上緣（Adhipati-pratyaya，增上緣）是指，眼等內入（Ayatana，感覺器官）同時產生，與眼識等作為增上緣，能夠使心運作。在境界中，如果同時產生，心和心數法互相作為緣。過去所造的善業和不善業，對於未來世所生的如意和不如意的果報，作為增上緣。田地、水、糞等，對於各種種子作為增上緣。世間的工匠...
【English Translation】 English version Taking the seed as the root. As the Buddha said: 'Bhikkhus, the Arhats, in order to learn the Dharma of the mind, rely on the four Dhyanas (Jhana, meditative states) to abide in present bliss, and also arise from this mind.' I say that the decline of (an Arhat) will still return to each place. Question: 'If this is the case, the Arhats have permanently cut off afflictions, why would lower-realm afflictions arise again? If they do not arise again, why would there be decline?' Answer: There are two types of decline: one is loss-decline, and the other is abiding-decline. Loss-decline happens to ordinary people. Abiding-decline applies to both ordinary people and sages. Relying on the worldly path, afflictions have already been separated, and then arise again, this is called loss-decline, and also abiding-decline. Relying on the supramundane path, afflictions have already been cut off, (because) the mind is focused on affairs, not attending to the mind, therefore in between this, present bliss cannot arise again. It is the same as before and after. Nor will the various delusions of the lower realms arise again. This decline of abiding place is not loss-decline. All the delusions of the Arhats have been exhausted. If (it is said that) the seeds of unwholesome Dharmas have not been cut off at the root, why can the mind of the Arhat be liberated from goodness, and the outflows have been exhausted? If (it is said that) the seeds of unwholesome Dharmas have already been cut off at the root, why would the Arhat think incorrectly in the mind-continuum, could various delusions still arise? Therefore, relying on the supramundane path, afflictions have already been cut off, and it is fully known that there is no loss-decline. The causes and conditions have already been spoken of, and there are two types: one is the cause of arising, and the other is the cause of means. Samantaraniruddha (contiguous condition) refers to the various mental concomitants (Caitasika-dharma, mental phenomena associated with consciousness) arising from other Dharmas in contiguous succession. These mental concomitants are the condition for the arising. One is consciousness (Vijnana, consciousness) acting as the contiguous condition for consciousness, also called Manas (mind), also called Manayatana (sphere of mind), also called Cittadhatu (element of mind). This contiguous condition has two types: one is already ceased, and the other is shifted place. Alambana-pratyaya (object-condition) refers to the various objects such as form of the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) being their object-condition. Also, the internal and external spheres of consciousness are the object-condition. This is what is said about object-condition. Object-condition also has two types: one relies on realization, and the other does not rely on realization. Adhipati-pratyaya (dominance condition) refers to the internal spheres (Ayatana, sense organs) such as the eye arising simultaneously, acting as the dominance condition for eye-consciousness, etc., enabling the mind to operate. In the realm of objects, if they arise simultaneously, the mind and mental concomitants act as conditions for each other. The wholesome and unwholesome karma created in the past acts as the dominance condition for the pleasant and unpleasant results that arise in the future. Fields, water, manure, etc., act as the dominance condition for various seeds. Worldly artisans...
巧及諸雜業。此等諸智為增上緣。是增上緣復有二種。一者不離。二者有空。此因緣者。能生者是。所餘緣者唯能增長。以是行緣俱時同至。是行種本能生諸行。是故諸行不俱時生。以依四緣了知十因。如菩薩地。如佛所說。緣過去行而心得生。緣未來行亦生於心。若過去行及未來無。何法為心而作境界。言因此境佛說生心。以是此心即無為境。問曰。若心境無。是佛所說。正分明者。因雙雙對諸識得生。雙雙對者。眼色耳聲乃至心法。此正佛說。云何不妨。答曰。此是法塵不為五識而作境界。佛說。是塵即名為法緣心緣法。夫言心識以方便生。佛說此義復何所為。以此心識不取過去識以為境界。亦不取未來諸識為境。去來諸識法塵不攝。若有法者有法相聚。若無法者無法相聚。以此心識隨有法者有法義取。隨無義者無義法取。以是義故。信知諸識無者為境。若以此識不取有無二種境界。即不能取一切法義。若有說言。心識不取有無為境。是人即妨悉檀多義。問曰。此識若取無法為境。識亦應無。答曰。去來故無識。現在故有。問曰。眼識不得取無為境。心識云何能取無耶。答曰。三世境故。復應廣說有五種義。以現心識取無為境。如佛所說。離內外入無有我義。是我無者非有為法非無為法。以是諸識是取無我為境界
【現代漢語翻譯】 現代漢語譯本 對於各種巧妙的技藝和雜務，這些智慧是增上緣（adhipati-paccaya，最強的緣）。這種增上緣有兩種：一種是不分離的，一種是有空隙的。這裡所說的『因緣』（hetu-paccaya，根本原因）是指能夠產生結果的因素，而其餘的『緣』（paccaya，條件）只能起到增長的作用。因為『行』（saṅkhāra，意志）和『緣』同時到來，所以『行』的種子能夠產生各種『行』。因此，各種『行』不是同時產生的。通過依靠四種緣（因緣、等無間緣、所緣緣、增上緣）來了解十種因（根本因、習因、果報因、異熟因、士用因、等流因、增上因、遠離因、不相違因、存在因），就像《菩薩地》中所說的那樣，也如佛陀所說。緣於過去的『行』，心得以產生；緣于未來的『行』，心也得以產生。如果過去和未來的『行』都不存在，那麼什麼法可以作為心的境界呢？佛陀說，因為這個境界，心得以產生。因此，這個心以『無』（nirodha，寂滅）為境界。有人問：如果心沒有境界，這與佛陀所說的『正分明』（paccakkha，現量）相矛盾，因為各種識是成雙成對地產生的，比如眼識和色塵，耳識和聲塵，乃至意識和法塵。這明明是佛陀所說，怎麼會沒有妨礙呢？回答說：這裡所說的『法塵』（dhamma-ārammaṇa，法所緣）不是五種識（眼識、耳識、鼻識、舌識、身識）的境界。佛陀說，這個『塵』就叫做『法緣』，心緣於法。所謂心識，是以方便的方式產生的。佛陀說這個道理是爲了什麼呢？因為這個心識不取過去的識作為境界，也不取未來的識作為境界。過去和未來的識不屬於法塵所攝。如果有法，那麼有法就會聚集在一起；如果沒有法，那麼沒有法就會聚集在一起。因此，這個心識隨著有法的意義而取有法，隨著沒有意義而取沒有法。因為這個道理，我們相信各種識以『無』為境界。如果這個識不取有和無兩種境界，就不能取一切法的意義。如果有人說，心識不取有和無作為境界，這個人就妨礙了悉檀多（siddhānta，究竟義）的意義。有人問：如果這個識取『無』作為境界，那麼識也應該不存在。回答說：因為過去和未來，所以識不存在；因為現在，所以識存在。有人問：眼識不能取『無』作為境界，心識為什麼能取『無』呢？回答說：因為三世（過去、現在、未來）的境界。還應該廣泛地說有五種意義，因為現在的心識取『無』作為境界，就像佛陀所說的那樣，離開內外，沒有『我』（ātman，神我）的意義。這個『我』的『無』，既不是有為法（saṃskṛta-dharma，有生滅變化的法），也不是無為法（asaṃskṛta-dharma，無生滅變化的法）。因此，各種識是以取『無我』作為境界。
【English Translation】 English version Regarding skillful crafts and various activities, these kinds of wisdom serve as adhipati-paccaya (the strongest condition). This adhipati-paccaya is of two types: one that is inseparable and one that has gaps. Here, hetu-paccaya (root cause) refers to the factor that can produce a result, while the remaining paccayas (conditions) can only serve to increase it. Because saṅkhāra (volition) and paccaya arrive simultaneously, the seed of saṅkhāra can produce various saṅkhāras. Therefore, various saṅkhāras do not arise simultaneously. By relying on the four conditions (hetu-paccaya, samanantara-paccaya, ārammaṇa-paccaya, adhipati-paccaya), one understands the ten causes (root cause, habitual cause, resultant cause, vipāka cause, agent cause, isofluence cause, dominant cause, separation cause, non-opposition cause, existence cause), as stated in the Bodhisattvabhūmi, and as the Buddha said. Conditioned by past saṅkhāras, the mind arises; conditioned by future saṅkhāras, the mind also arises. If past and future saṅkhāras do not exist, then what dharma can serve as the object of the mind? The Buddha said that because of this object, the mind arises. Therefore, this mind takes nirodha (cessation) as its object. Someone asks: If the mind has no object, this contradicts what the Buddha said about paccakkha (direct perception), because the various consciousnesses arise in pairs, such as eye-consciousness and form, ear-consciousness and sound, and even mind-consciousness and dharma. This is clearly what the Buddha said, so how can there be no contradiction? The answer is: The dharma-ārammaṇa (object of mind) mentioned here is not the object of the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). The Buddha said that this 'dust' is called dharma-paccaya, the mind conditions on dharma. So-called mind-consciousness arises through expedient means. What is the purpose of the Buddha saying this? It is because this mind-consciousness does not take past consciousnesses as its object, nor does it take future consciousnesses as its object. Past and future consciousnesses are not included in dharma-dust. If there is dharma, then dharma will gather together; if there is no dharma, then no dharma will gather together. Therefore, this mind-consciousness takes dharma according to the meaning of dharma, and takes no-dharma according to the meaning of no-dharma. Because of this reason, we believe that the various consciousnesses take 'no-thingness' as their object. If this consciousness does not take both existence and non-existence as its object, it cannot take the meaning of all dharmas. If someone says that mind-consciousness does not take existence and non-existence as its object, that person obstructs the meaning of siddhānta (ultimate meaning). Someone asks: If this consciousness takes 'no-thingness' as its object, then consciousness should also not exist. The answer is: Because of the past and future, consciousness does not exist; because of the present, consciousness exists. Someone asks: Eye-consciousness cannot take 'no-thingness' as its object, so how can mind-consciousness take 'no-thingness'? The answer is: Because of the three times (past, present, future). It should also be extensively explained that there are five meanings, because the present mind-consciousness takes 'no-thingness' as its object, just as the Buddha said, apart from inside and outside, there is no meaning of ātman (self). This 'no-self' is neither saṃskṛta-dharma (conditioned dharma) nor asaṃskṛta-dharma (unconditioned dharma). Therefore, the various consciousnesses take 'no-self' as their object.
者。于有智人知總相法則無不信。此是一義。色香味觸。離此四塵了不能得。殿堂輦輿飲食衣服及餘眾具殿堂等法。是其所無。非有為法非無為法。以是諸識取無殿等為境界者。于有智人知總相法則無不信。此是二義。是諸邪見誹謗一切。無因無果無縛無解。是諸法無。若隨義理有此諸法。則非邪見。此實都無。于邪見人取無為境無不生識。此是三義。復于諸行無有常住。此無常住亦非有為亦非無為。而此諸識亦非不取無常為境。于有智人知總相法非不生識常無境識。若不得生於一切行不見於常無有義者。依正智慧則不生厭。無染亦爾。亦無解脫不得涅槃。若以此義一切眾生諸煩惱惑永縛不脫。此是四義。諸未來行未有生義豈容言滅。然諸聖人于未來行亦無不觀生滅之義。此是五義。以是義故。定知諸識取無為境。如佛所說。若過去業了無有者。則無有苦受樂受。此義何謂。於過去生已作已滅善不善業。為未來世受愛不愛果。是行相續業種所生。為此義故。如佛所說。有過去業復有二義。是諸人說不正因者。遮其執故。其有說言。有自在天梵釋諸天自性神我時節微塵。言因此法眾生苦樂皆悉得生。復為諸人說無因者。為遮其執故。有眾多人。說言無因亦說無緣。為諸眾生有凈不凈。不從因緣木石等物。或有尊重或有輕
慢。現此事故。是故佛說有過去行。諸賢聖人不著此處。安樂而住此說何義。過去諸行生果故有。未來諸行為因故有。云何信知現在諸行三相顯現。過去果故。未來因故。自相相續不斷絕故。復依兩義現此二法。謂於過去及未來行除實執故。若去來行其相實有則非去來。諸無見人謂去來無現在亦無。如是見等斷此執故。如佛所說有去來界有現在界此義何謂。種子相續已生於果故說此義。是名過去。欲生之者種子相續。是名未來。現在諸種果未斷者。是現在界。故說此意比丘。知于種子相續。是無量法非一種界。是名知界。何以故。從色等陰生老住滅。無更別法亦非實有。諸未來行遮實有故。無有生者斷于實義。云何知耶。于未來生既自未生。云何能生生於他法。現世諸生亦不能生生於現法。此言生相。是諸行成。是諸行生。是諸行起。諸行現在。此明一義而有多名。離此多名復有生相。諸有智人不說此名以為生相。於此諸法各定種因何用別生。此生羸劣而是假名。云何知耶。夫有生者。即行生耶。能生行耶。若生自行能生行法。于有生者行法得起。是義不然。若能起者。是名行生。於一行中應有二生。謂能生者。諸行自生。此亦不然。如說生義餘三亦爾。于現在因先所未有諸行起相。是名為生。不以先者是行異相。即
名為老。起而未滅。即名為住是剎那生。諸行壞相。是名為滅。若此四法是有為相。何故佛說唯有三相。謂生滅住異。一切行法三世所現。從未來世未生得生。是故依未來世。是生起者是有為相。此未生故不可著處。已生之者於過去世悉皆已滅。依過去世。此言滅者。是有為相亦不可著。已過去故。現世所現是住之者。依于現世是有為相是可著處。以此住者亦復有異。多有過失。此是生者誰敢求之。如於吉祥不吉相隨。是故住異合為一相。以是義故三世所現有為法相。若此三相是諸聖人之所思量。何故佛于諸陰中觀起滅相依法而住。復更不觀于住異相。生及住異。此兩種相是起所現。是故生及住異。此二種相合而為一說。于起邊故言觀起而住。所餘一相於第二分安置一邊故。說此言觀滅相住。復有別義。依此相故便證無染。為厭患故得證解脫。唯觀二相是所思惟。以見無常于諸。行法故生厭患。所云無常。未生者生是名為生。生而即壞是名為滅。是名無常。生復多種。謂剎那生。謂受生生。謂起生生。謂別心生。謂不如意生。謂如意生。謂下中上生。有上生無上生。剎那起者。剎那剎那諸行生起。是名剎那生。受生生者。具縛及不具縛從處處墮。于處處中諸陰生起。名受生生。起生生者。從於嬰兒乃至壯老。名起生生
【現代漢語翻譯】 現代漢語譯本 名為老。從生起到未滅盡之間，這被稱為『住』，是剎那間的生起。諸行（一切事物）的壞滅之相，這被稱為『滅』。如果這四法（生、老、住、滅）是有為法的表相，為何佛陀只說有三種表相，即生、滅、異（變化）？一切行法在過去、現在、未來三世中顯現，從未來世尚未產生而得到產生，因此，依據未來世，這被稱為『生』，是有為法的表相。因為尚未產生，所以沒有可以執著的地方。已經產生的，在過去世都已經滅盡，依據過去世，這被稱為『滅』，是有為法的表相，也不可執著，因為已經過去。現在世所顯現的『住』，依據現在世，是有為法的表相，是可以執著的地方。但這個『住』也同樣會變化，有很多過失。這樣的『生』，誰敢去追求呢？就像吉祥總是伴隨著不吉祥。因此，『住』和『異』合為一個相。因為這個緣故，三世所顯現的有為法相只有三種。 如果這三種表相是諸位聖人所思量的，為何佛陀在諸陰（五蘊）中觀察生滅之相，依法而住，卻不再觀察住異之相？生和住異，這兩種相是生起時所顯現的，因此，生和住異這兩種相合二為一來說。在生起的一邊，所以說觀察生而住。剩餘的一個相，在第二部分安置在一邊，所以說觀察滅相而住。還有別的意義，依靠這個相，就能證得無染，爲了厭離的緣故，就能證得解脫。只觀察兩種相是所思惟的，因為見到無常，對於諸行法就產生厭離。所說的無常，未生者產生，這稱為『生』，產生后立即壞滅，這稱為『滅』，這就是無常。 生又有很多種，即剎那生、受生生、起生生、別心生、不如意生、如意生、下中上生、有上生、無上生。剎那起者，剎那剎那諸行生起，這稱為剎那生。受生生者，具縛（有束縛）及不具縛（沒有束縛）的眾生從一處墮落到另一處，在各處中諸陰生起，稱為受生生。起生生者，從嬰兒到壯年到老年，稱為起生生。
【English Translation】 English version It is called 'aging'. From arising to not yet ceasing, this is called 'abiding', which is momentary arising. The aspect of decay of all phenomena (Sarva Dharma), this is called 'cessation'. If these four dharmas (birth, aging, abiding, cessation) are the characteristics of conditioned phenomena (saṃskṛta-lakṣaṇa), why did the Buddha only speak of three characteristics, namely arising (utpāda), cessation (nirodha), and change (anyathātva)? All phenomena manifest in the three times of past, present, and future. From the future world, not yet arisen, they attain arising. Therefore, based on the future world, this is called 'arising', which is a characteristic of conditioned phenomena. Because it has not yet arisen, there is no place to be attached to. Those that have already arisen have all ceased in the past world. Based on the past world, this is called 'cessation', which is also a characteristic of conditioned phenomena and cannot be attached to because it has already passed. What manifests in the present world is 'abiding'. Based on the present world, this is a characteristic of conditioned phenomena and is a place where attachment can occur. However, this 'abiding' also changes and has many faults. Who would dare to seek such 'arising'? It is like auspiciousness always being accompanied by inauspiciousness. Therefore, 'abiding' and 'change' are combined into one characteristic. For this reason, the characteristics of conditioned phenomena that manifest in the three times are only three. If these three characteristics are what the noble ones contemplate, why does the Buddha, in the aggregates (skandha), observe the aspects of arising and cessation, abide by the Dharma, and no longer observe the aspects of abiding and change? Arising and change, these two aspects are manifested at the time of arising. Therefore, these two aspects of arising and change are combined into one. On the side of arising, it is said to observe arising and abide. The remaining one aspect is placed on one side in the second part, so it is said to observe the aspect of cessation and abide. There is also another meaning: relying on this aspect, one can attain non-attachment; for the sake of aversion, one can attain liberation. Only observing the two aspects is what is contemplated, because seeing impermanence (anitya), aversion arises towards all phenomena. What is called impermanence is that what has not yet arisen arises, this is called 'arising'; arising and immediately decaying, this is called 'cessation', this is impermanence. There are many kinds of arising, namely momentary arising (kṣaṇika-utpāda), arising from rebirth (upapāduka-utpāda), arising from development (krama-utpāda), arising from different minds (nānā-citta-utpāda), arising from unpleasantness (anabhirati-utpāda), arising from pleasantness (abhirati-utpāda), arising from lower, middle, and upper realms (hīna-madhya-praṇīta-utpāda), arising with superior realms (sa-uttara-utpāda), and arising without superior realms (an-uttara-utpāda). Momentary arising is the arising of phenomena moment by moment, this is called momentary arising. Arising from rebirth is the arising of aggregates in various places for beings who are bound (baddha) and unbound (abaddha) as they fall from one place to another, this is called arising from rebirth. Arising from development is from infancy to adulthood to old age, this is called arising from development.
別心生者。依種種緣與種種受種種善等及種種道。若證解脫及未解脫。無量種心。名別心生。不如意生者。地獄畜生餓鬼於三惡趣受諸苦惱。是名不如意生。如意生者。於人天道受快樂報。下生者。生於欲界。中生者。生於色界。上生者。生無色界。又第一受胎是名下生。第二第三是名中生。第四受胎是名上生。又受諸惡果是名下生。諸無記法除起善果。是名中生。一切善法一切善果。是名上生。有上生者。從欲界處乃至無不用處。無上生者。非想非非想處。又有上生者。謂阿羅漢從於入胎未至最後。一剎那陰最後一念。名無上生。分別老義復有多種。何者身老心老壽老變異老陰老。身老者。發白齒落皮緩面皺乃至如經。身有諸相。心老者。與樂受應。變異生者。若以善心轉為不善。于所樂物生愛著處復生變異。是處無果。是名心老。壽老者。日夜剎那羅婆牟㖃羅過故壽轉減少。乃至次第一切轉促。是名壽老。變異老者。一切自在富貴榮華無病色力轉減少失故。陰異老者。以生人天陰轉增長。從此處沒生於惡道下賤之處。名陰異老。又別一老緣。此一老前所說老而便得生。何者諸行剎那剎那所生異異。名別一老。分別住義亦復多種。剎那住相續住依緣住一心住如製法住。剎那住者。唯生時住。相續住者。隨處已生諸陰
【現代漢語翻譯】 現代漢語譯本 別心生（由於各種因緣、感受、善行等等以及各種修行道路而生起的心）。如果證得解脫或尚未解脫，有無量種心，這被稱為別心生。 不如意生（不順遂的心生起）。在地獄、畜生、餓鬼這三惡趣中承受各種苦惱，這被稱為不如意生。 如意生（順遂的心生起）。在人道和天道中享受快樂的果報，這被稱為如意生。 下生（低下的生）。生於欲界。 中生（中等的生）。生於（原文如此，此處可能指色界）。 上生（高上的生）。生於無（原文如此，此處可能指無色界）。 又，第一次受胎稱為下生，第二次、第三次受胎稱為中生，第四次受胎稱為上生。 又，承受各種惡果稱為下生，各種無記法（非善非惡的法）除了能引發善果之外稱為中生，一切善法和一切善果稱為上生。 有上生（有更高的生）。從欲界到無所有處。 無上生（沒有更高的生）。非想非非想處。 又有上生，指阿羅漢從入胎到最後，一剎那陰（五蘊）的最後一念。稱為無上生。 分別老（衰老）的含義還有多種。什麼是身老、心老、壽老、變異老、陰老？ 身老，指頭髮變白、牙齒脫落、面板鬆弛、面容起皺，乃至如經中所說，身體出現各種衰老的跡象。 心老，指與樂受相應，對所樂之物產生愛著，並因此產生變異。在這種情況下，沒有好的結果，這稱為心老。 壽老，指日夜剎那羅婆牟㖃羅（時間單位）的流逝導致壽命逐漸減少，乃至最終完全消失，這稱為壽老。 變異老，指一切自在、富貴、榮華、無病、色力逐漸減少和喪失，這稱為變異老。 陰異老，指眾生從人天道死亡后，五蘊（陰）發生變化，轉而投生到惡道**（原文如此，此處可能指更低階的惡道），這稱為陰異老。 又，還有一種特別的老，這種老是在前面所說的老的基礎上產生的。什麼是這種特別的老？指諸行（一切事物）剎那剎那生滅變化，這被稱為別一老。 分別住（停留）的含義也有多種。什麼是剎那住、相續住、依緣住、一心住、如製法住？ 剎那住，指只在生起的那一剎那停留。 相續住，指隨處已生起的諸陰（五蘊）
【English Translation】 English version 'Different Mind Arising' (Bie Xin Sheng): Refers to minds that arise due to various causes and conditions, feelings, good deeds, and various paths of practice. Whether one has attained liberation or not, there are countless types of minds, and these are called 'Different Mind Arising'. 'Unpleasant Arising' (Bu Ru Yi Sheng): Refers to experiencing various sufferings in the three evil realms of hells, animals, and hungry ghosts. This is called 'Unpleasant Arising'. 'Pleasant Arising' (Ru Yi Sheng): Refers to experiencing joyful rewards in the realms of humans and gods. This is called 'Pleasant Arising'. 'Lower Birth' (Xia Sheng): Refers to being born in the Desire Realm (Kama-dhatu). 'Middle Birth' (Zhong Sheng): Refers to being born in the ** (likely referring to the Form Realm - Rupa-dhatu). 'Higher Birth' (Shang Sheng): Refers to being born in the Formless Realm (Arupa-dhatu). Furthermore, the first conception is called 'Lower Birth', the second and third conceptions are called 'Middle Birth', and the fourth conception is called 'Higher Birth'. Also, experiencing various evil consequences is called 'Lower Birth', various indeterminate (neither good nor bad) dharmas, except those that can give rise to good consequences, are called 'Middle Birth', and all good dharmas and all good consequences are called 'Higher Birth'. 'Superior Arising' (You Shang Sheng): From the Desire Realm up to the Realm of Nothingness (Akincannyayatana). 'Supreme Arising' (Wu Shang Sheng): The Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana). Furthermore, 'Superior Arising' refers to an Arhat from the moment of entering the womb until the very last moment, the final thought of the one moment of aggregates (skandhas). This is called 'Supreme Arising'. There are also various meanings of 'aging' (lao). What are physical aging, mental aging, lifespan aging, change aging, and aggregate aging? 'Physical Aging' (Shen Lao): Refers to hair turning white, teeth falling out, skin becoming loose, face wrinkling, and so on, as described in the scriptures, the body showing various signs of aging. 'Mental Aging' (Xin Lao): Refers to being associated with pleasant feelings, developing attachment to pleasurable things, and consequently experiencing changes. In this situation, there are no good results, and this is called 'Mental Aging'. 'Lifespan Aging' (Shou Lao): Refers to the passage of days and nights, kshanas (instants), lavas, muhurtas (units of time), leading to a gradual decrease in lifespan, until it eventually disappears completely. This is called 'Lifespan Aging'. 'Change Aging' (Bian Yi Lao): Refers to the gradual decrease and loss of all freedom, wealth, glory, health, physical strength, and beauty. This is called 'Change Aging'. 'Aggregate Aging' (Yin Yi Lao): Refers to the change in the aggregates (skandhas) of beings after death in the human or god realms, leading to rebirth in the evil realms ** (likely referring to lower evil realms). This is called 'Aggregate Aging'. Also, there is a special type of aging that arises based on the aging described earlier. What is this special aging? It refers to the momentary arising and ceasing of all phenomena (samskaras), and this is called 'Different Aging'. There are also various meanings of 'abiding' (zhu). What are momentary abiding, continuous abiding, dependent abiding, one-pointed abiding, and abiding according to established rules? 'Momentary Abiding' (Chana Zhu): Refers to abiding only for the moment of arising. 'Continuous Abiding' (Xiang Xu Zhu): Refers to the aggregates (skandhas) that have already arisen abiding continuously in a place.
衣食乃至壽盡。復外世器乃至劫盡。名相續住。依緣住者。苦樂等受善惡等法。各各緣現隨是持住。名依緣住。一心住者。正定心人住現前定。名一心住。如製法住者。隨處境界王領治化國邑聚落。於四種姓依先制事而立住止。名如製法住。無常義者復不一種。何者壞無常變異無常別離無常當生無常來至無常。壞無常者。諸有已生即便失滅。名壞無常。變異無常者。可愛行生不似前者。名變異無常。別離無常者。于可愛物分散別離。此三無常。于未來世是名當生。起于現世是名來至無常。受五欲樂不能自持。脫有零落愛別離至。思惟是事憂悲苦惱。乃至如經不肯厭患。於行法中諸外道輩。多所思惟是等無常。亦生厭離唯離欲界。于諸行法分生厭離。若諸聲聞具足思惟是等無常。究竟厭離得證無染乃至解脫。
決定藏論捲上 大正藏第 30 冊 No. 1584 決定藏論
決定藏論卷中
梁天竺三藏真諦譯心地品之二
略說生緣所攝。自因具足。是名為至。何者為至。似因略故因緣具足。是以得生。故名為至。如是選擇知假名有。至若實有則有二種。謂生因有不離因有。若生因有。如未得法從前以來無至為因。豈義得生。若如是者。永不得生不離法因有。以是善法不善無記一時得至。
【現代漢語翻譯】 現代漢語譯本：衣食乃至壽命終盡，以及外在世界器物乃至劫數終盡，這被稱為『相續住』。依靠因緣而住，指的是苦樂等感受、善惡等法，各自因緣顯現，隨其所應而保持住，這被稱為『依緣住』。一心住，指的是進入正定的人安住于現前的禪定之中，這被稱為『一心住』。如製法住，指的是在任何地方的境界中，國王統治教化國家、城邑、村落，對於四種姓（婆羅門、剎帝利、吠舍、首陀羅）依據先前制定的法令而建立住止，這被稱為『如製法住』。無常的意義不只一種，哪幾種呢？有壞無常、變異無常、別離無常、當生無常、來至無常。壞無常，指的是凡是已經產生的，隨即消失滅亡，這被稱為『壞無常』。變異無常，指的是可愛的行為產生，卻與先前不同，這被稱為『變異無常』。別離無常，指的是對於可愛的物品分散別離。這三種無常，在未來世被稱為『當生』，發生在現世被稱為『來至無常』。承受五欲的快樂而不能自我控制，如果有什麼零落，與所愛分離到來，思惟這些事情，就會憂愁悲傷痛苦煩惱，乃至如經文所說，不肯厭惡捨棄。在外道修行者中，很多人思惟這些無常，也產生厭惡舍離，但僅僅是離開欲界，對於諸行之法只是部分地產生厭惡舍離。如果諸位聲聞弟子能夠具足思惟這些無常，最終厭惡舍離，就能證得無染，乃至解脫。 《決定藏論》捲上 大正藏第 30 冊 No. 1584 《決定藏論》 《決定藏論》卷中 梁朝天竺三藏真諦譯《心地品》之二 簡略地說，由生緣所攝，自身原因具足，這被稱為『至』。什麼是『至』呢？相似的原因簡略，因緣具足，因此得以產生，所以被稱為『至』。像這樣選擇，知道假名有。『至』如果是實有，那麼就有兩種，即生因有和不離因有。如果是生因有，就像未得到的法，從前以來沒有『至』作為原因，怎麼能夠產生呢？如果像這樣，就永遠不能產生。不離法因有，因此善法、不善法、無記法一時得以『至』。
【English Translation】 English version: Clothing, food, and even the end of life, as well as external worldly objects and even the end of a kalpa (aeon), are called 'continuous abiding' (相續住, xiāngxù zhù). Abiding dependent on conditions refers to suffering and happiness, good and evil dharmas, each manifesting according to its conditions, and being maintained accordingly; this is called 'abiding dependent on conditions' (依緣住, yī yuán zhù). Abiding with one mind refers to a person who has entered samadhi (正定, zhèngdìng) abiding in the present samadhi; this is called 'abiding with one mind' (一心住, yīxīn zhù). Abiding according to established laws refers to the king ruling and teaching the country, cities, and villages in any realm, and establishing dwelling places for the four castes (四種姓, sì zhǒngxìng) (Brahmins, Kshatriyas, Vaishyas, and Shudras) according to previously established laws; this is called 'abiding according to established laws' (如製法住, rú zhì fǎ zhù). The meaning of impermanence (無常, wúcháng) is not just one kind; what kinds are there? There are impermanence of destruction, impermanence of change, impermanence of separation, impermanence of future arising, and impermanence of arrival. Impermanence of destruction refers to whatever has already arisen immediately disappearing and perishing; this is called 'impermanence of destruction' (壞無常, huài wúcháng). Impermanence of change refers to the arising of lovable actions that are different from before; this is called 'impermanence of change' (變異無常, biànyì wúcháng). Impermanence of separation refers to the scattering and separation from lovable objects. These three kinds of impermanence are called 'future arising' (當生, dāngshēng) in the future, and 'impermanence of arrival' (來至無常, láizhì wúcháng) when they occur in the present. Enduring the pleasures of the five desires (五欲, wǔyù) without being able to control oneself, if there is any decline, and separation from loved ones arrives, contemplating these things will lead to sorrow, grief, suffering, and affliction, even as the sutra says, unwilling to be disgusted and abandon them. Among non-Buddhist practitioners, many contemplate these impermanences and also generate disgust and detachment, but only from the desire realm, and only partially generate disgust and detachment from the dharmas of action. If the Shravakas (聲聞, shēngwén) can fully contemplate these impermanences, they can ultimately generate disgust and detachment, and attain undefilement, and even liberation. The Determination Treasury Treatise, Scroll 1 Taisho Tripitaka Volume 30, No. 1584, The Determination Treasury Treatise The Determination Treasury Treatise, Scroll 2 Translated by the Tripiṭaka Master Paramārtha of Liang Dynasty, Chapter 2 on the Mind-Ground Briefly speaking, encompassed by the conditions of arising, with one's own causes complete, this is called 'arrival' (至, zhì). What is 'arrival'? Similar causes are brief, conditions are complete, therefore it is able to arise, so it is called 'arrival'. Choosing like this, one knows that nominal existence (假名有, jiǎmíng yǒu) exists. If 'arrival' were truly existent, then there would be two kinds, namely, arising-cause existence and non-separation-cause existence. If it were arising-cause existence, like a dharma that has not been attained, from before there has been no 'arrival' as a cause, how could it arise? If it were like this, it would never be able to arise. Non-separation-cause existence, therefore, good dharmas, unwholesome dharmas, and neutral dharmas are able to 'arrive' at the same time.
復故礙法亦應共生。是故兩因皆悉不然。復法生因各現諸緣所攝。自種如之因。即此種子故名為至。余別因緣在現前故。名離余緣。在此牽緣以此自在假名為至。此自在以諸人者諸法被生被滅。更樂現前速牽生緣。是故名至。略有三義。一者種子成就。二者自在成就。三者現前成就種子成就者。一切惡法諸無記法及生得善無功用生。此諸種子未有定破。聖道拔斷諸善種子。未為邪見之所破壞。是名種子成就。云何知耶。諸法種子乃至未壞與不善法若現不現。如此等人悉名成就。以諸善法功力所造。有諸無記生緣所攝諸因具足。是名自在成就。諸現在法在於現前。自相故生。是名現前成就。何者命根依過去業。處處受身為業所牽。有量時住以此牽命。即名命根。又覆命根分別有二。謂定不定。有隨不隨。有少有多。有後無後。有得自在有不自在。閻浮提人離其壽命。余有決定數。閻浮提中或壽無量或復短促。乃至十歲。郁單越人定壽千年。是處隨命無餘緣死余處不隨於閻浮提壽十歲人。是名短促。有諸畜生。於一日中七死七生。乃至一日一夜非想非非想諸天壽命八萬大劫。羅漢壽命亦復有後。若諸學人于現在世定入涅槃。諸凡夫人最後生身壽命有後。其餘諸人無復有後。自在命根諸阿羅漢菩薩及佛能延壽命。其餘壽命不
【現代漢語翻譯】 現代漢語譯本 『復故礙法亦應共生』的說法也是不成立的。因此，兩種原因都不能成立。再說，法的生起，各自呈現出諸緣所攝的情況。自種（svabīja，自種子）就像原因一樣。正因為是這個種子，所以稱為『至』（gati，去處，這裡指因能到達結果）。其他的別因緣在現前，所以稱為『離余緣』（apagata-pratyaya，遠離其他緣）。在此牽引因緣，憑藉這種自在力，假名為『至』。這種自在力，對於諸人來說，諸法被生起、被滅，更樂於現前，迅速牽引生緣，所以稱為『至』。簡略來說，有三種含義：一是種子成就，二是自在成就，三是現前成就。種子成就，是指一切惡法、諸無記法以及生得的善法、無功用生。這些種子還沒有被徹底破除，聖道（ārya-mārga）拔斷了諸善種子，但還沒有被邪見所破壞，這稱為種子成就。如何知道呢？諸法種子乃至沒有壞滅，與不善法若現前或不現前，這樣的人都稱為成就。憑藉諸善法的功力所造，有諸無記生緣所攝，諸因具足，這稱為自在成就。諸現在法在於現前，因其自相而生，這稱為現前成就。什麼是命根（jīvitendriya，生命力）呢？依過去業，處處受身，被業所牽引，有一定的時間居住，以此牽引生命，就叫做命根。又，命根分別有二：謂定與不定，有隨與不隨，有少與多，有後與無後，有得自在與不得自在。閻浮提（Jambudvīpa）人，除了自然死亡，其餘壽命有決定數。閻浮提中，或者壽命無量，或者非常短促，乃至十歲。郁單越（Uttarakuru）人，定壽千年。在郁單越，壽命隨其自然，沒有其他因緣導致死亡，其他地方則不隨順自然。在閻浮提，壽命十歲的人，這稱為短促。有些畜生，在一天之中七死七生，乃至一日一夜，非想非非想諸天（Naivasaṃjñānāsaṃjñāyatana）的壽命有八萬大劫。阿羅漢（Arhat）的壽命也有後。如果諸學人在現在世必定入涅槃（Nirvana），諸凡夫人在最後生身，壽命有後。其餘諸人，沒有後世的壽命。自在命根，諸阿羅漢、菩薩（Bodhisattva）以及佛（Buddha）能夠延長壽命，其餘的壽命則不能。
【English Translation】 English version The statement that 'obstructive dharmas should also arise together' is also untenable. Therefore, both causes are not valid. Furthermore, the arising of dharmas manifests various conditions that encompass them. The own-seed (svabīja) is like a cause. Precisely because it is this seed, it is called 'gati' (destination, here referring to the cause reaching the result). Other distinct conditions are present, so it is called 'apagata-pratyaya' (removed from other conditions). By relying on this causal connection, through this power of autonomy, it is nominally called 'gati'. This autonomy, for beings, involves dharmas being born and ceasing, and a greater inclination towards the present, swiftly drawing forth the conditions for arising, hence it is called 'gati'. Briefly, there are three meanings: one is the accomplishment of the seed, two is the accomplishment of autonomy, and three is the accomplishment of the present. The accomplishment of the seed refers to all evil dharmas, all neutral dharmas, and naturally acquired good dharmas, arising without effort. These seeds have not been completely destroyed, the noble path (ārya-mārga) has uprooted the seeds of good, but they have not been destroyed by wrong views, this is called the accomplishment of the seed. How is this known? The seeds of dharmas, until they are destroyed, whether good or bad dharmas are present or not, such beings are all called accomplished. Through the power of good dharmas, there are neutral conditions that encompass them, all causes are complete, this is called the accomplishment of autonomy. All present dharmas are in the present, arising from their own nature, this is called the accomplishment of the present. What is the life-faculty (jīvitendriya)? Relying on past karma, receiving bodies in various places, being drawn by karma, residing for a certain amount of time, this drawing of life is called the life-faculty. Moreover, the life-faculty is divided into two: namely, fixed and unfixed, conforming and non-conforming, little and much, with a future and without a future, with autonomy and without autonomy. People in Jambudvīpa, apart from natural death, have a fixed number of years. In Jambudvīpa, lifespan is either immeasurable or very short, even ten years. People in Uttarakuru have a fixed lifespan of one thousand years. In Uttarakuru, life follows its natural course, without other conditions leading to death, other places do not follow nature. In Jambudvīpa, a person with a lifespan of ten years is called short-lived. Some animals die and are born seven times in one day, even for one day and one night, the gods of the Realm of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana) have a lifespan of eighty thousand great kalpas. The lifespan of an Arhat also has a future. If students are certain to enter Nirvana in the present life, ordinary people in their last life have a future lifespan. Other people have no future lifespan. The autonomous life-faculty, Arhats, Bodhisattvas, and Buddhas can extend their lifespan, other lifespans cannot.
得自在。何者眾生種類似分。略說處處受生諸眾生類。同界同道同生同類同年同姓。長短等行。以依此分是諸相似。是名眾生種類似分。有諸眾生依是界分各有似分。於一界中眾生受生。以依五道各有似分。一一道中諸眾生有諸眾生依生分生。一一生生依類分生。一一姓生。有諸眾生色聲高廣事業似分。有諸眾生善惡似分各有似分。如殺生人共諸殺生。乃至邪見共邪見人。如離殺人共諸離殺。乃至正見共正見人。須陀洹人共須陀洹。乃至辟支佛其辟支佛。菩薩共菩薩。佛共佛。名相似分。一切眾生皆是假名。云何眾生似分而是實法。凡夫性者。三界見苦所斷煩惱種子未斷名凡夫性。又凡夫性復有四種。一者無涅槃性。二者聲聞性攝三者辟支佛性攝。四者佛性所攝。離十煩惱無有別性。名凡夫性。何者和合性。因緣具足諸法得生。種種因緣種種法生。名共作因。和合性者。復有六種。受和合。入生和合。六入住和合。工巧智和合。凈和合。相從和合。受和合者。因內外入及思惟等諸識得生。三種和合故觸得生。因觸和合故得生受。入生和合者。無明緣行乃至老死。六入住和合者。依於四食及以命根。工巧智相應業作具人力。是名工巧和合。凈和合者。十二難得自他功力。相從和合者。如有一人為大國主如法治化。眾生荷
【現代漢語翻譯】 現代漢語譯本 獲得自在。什麼是眾生種類相似的區分呢？簡略地說，就是處處受生的各類眾生，在同一界、同一道、同一次生、同一類、同一年、同一姓，長短等行方面相似。依靠這些區分，就有了各種相似之處，這被稱為眾生種類相似的區分。有些眾生依靠界限的不同而各有相似之處。在一界之中，眾生受生，又依靠五道的不同而各有相似之處。在每一道中，眾生又依靠出生的方式而有相似之處。每一次出生，又依靠種類而有相似之處。每一個姓氏的出生，也有相似之處。有些眾生在顏色、聲音、高矮、事業方面有相似之處。有些眾生在善惡方面有相似之處，各有各的相似之處。例如，殺生的人與所有殺生的人相似，乃至持邪見的人與所有持邪見的人相似。同樣，不殺生的人與所有不殺生的人相似，乃至持正見的人與所有持正見的人相似。須陀洹（Sotapanna，入流果）與所有須陀洹相似，乃至辟支佛（Pratyekabuddha，緣覺）與所有辟支佛相似，菩薩（Bodhisattva，菩薩）與所有菩薩相似，佛（Buddha，佛）與所有佛相似，這被稱為相似的區分。一切眾生都是假名安立的，怎麼能說眾生的相似區分是真實存在的法呢？凡夫的自性，是指三界（欲界、色界、無色界）中見苦所斷的煩惱種子還沒有斷除，這被稱為凡夫的自性。而且，凡夫的自性又有四種：一是沒有涅槃（Nirvana，涅槃）的自性，二是被聲聞（Sravaka，聲聞）的自性所攝，三是被辟支佛的自性所攝，四是被佛的自性所攝。離開了十種煩惱，就沒有其他的自性，這被稱為凡夫的自性。什麼是和合性呢？因緣具足，諸法才能產生。種種因緣產生種種法，這被稱為共同作用的因。和合性又有六種：受和合、入生和合、六入住和合、工巧智和合、凈和合、相從和合。受和合是指，依靠內外諸入以及思惟等，各種識才能產生。三種和合，所以觸才能產生。依靠觸的和合，所以才能產生受。入生和合是指，無明緣行乃至老死。六入住和合是指，依靠四食以及命根。工巧智相應于作業的工具和人力，這被稱為工巧和合。凈和合是指，十二種難以獲得的自身和他人的功德力量。相從和合是指，如果有一個人成為大國的君主，依法治理國家，眾生承受他的恩惠。
【English Translation】 English version Attaining freedom. What is the differentiation of similar kinds of beings? Briefly speaking, it refers to various kinds of beings who are born everywhere, sharing the same realm, the same path, the same birth, the same kind, the same year, the same surname, and similar lengths and behaviors. Relying on these distinctions, there are various similarities, which are called the differentiation of similar kinds of beings. Some beings have similarities based on the differences in realms. Within one realm, beings are born, and they have similarities based on the differences in the five paths. Within each path, beings have similarities based on their manner of birth. Each birth has similarities based on its kind. Each surname's birth has similarities. Some beings have similarities in color, sound, height, breadth, and activities. Some beings have similarities in good and evil, each having its own similarities. For example, those who kill living beings are similar to all who kill living beings, and so on, even those with wrong views are similar to all who have wrong views. Similarly, those who abstain from killing are similar to all who abstain from killing, and so on, even those with right views are similar to all who have right views. A Sotapanna (Sotapanna, Stream-enterer) is similar to all Sotapannas, and so on, even a Pratyekabuddha (Pratyekabuddha, Solitary Buddha) is similar to all Pratyekabuddhas, a Bodhisattva (Bodhisattva, Enlightenment Being) is similar to all Bodhisattvas, and a Buddha (Buddha, Awakened One) is similar to all Buddhas. This is called the differentiation of similarities. All beings are merely provisional names, so how can the similar differentiations of beings be considered real dharmas? The nature of an ordinary person (凡夫, fanfu) refers to the seeds of afflictions that are to be severed by seeing suffering in the three realms (三界, sanjie - desire realm, form realm, formless realm) that have not yet been severed; this is called the nature of an ordinary person. Moreover, the nature of an ordinary person has four types: first, the nature of not having Nirvana (Nirvana, 涅槃); second, being included in the nature of a Sravaka (Sravaka, 聲聞); third, being included in the nature of a Pratyekabuddha; and fourth, being included in the nature of a Buddha. Apart from the ten afflictions, there is no other nature; this is called the nature of an ordinary person. What is the nature of combination (和合性, hehexing)? When conditions are complete, dharmas can arise. Various conditions give rise to various dharmas; this is called the cause of joint action. The nature of combination has six types: combination of feeling (受和合, shou hehe), combination of entering birth (入生和合, rusheng hehe), combination of the six abodes (六入住和合, liu ruzhu hehe), combination of skillful knowledge (工巧智和合, gongqiaozhi hehe), combination of purity (凈和合, jing hehe), and combination of mutual dependence (相從和合, xiangcong hehe). Combination of feeling refers to the arising of various consciousnesses based on the internal and external entrances and thinking. Because of the combination of these three, contact arises. Because of the combination of contact, feeling arises. Combination of entering birth refers to ignorance conditioning action, and so on, up to old age and death. Combination of the six abodes refers to relying on the four kinds of food and the life force. Skillful knowledge corresponds to the tools and manpower for work; this is called the combination of skillful knowledge. Combination of purity refers to the power of one's own and others' merits, which are difficult to obtain. Combination of mutual dependence refers to, for example, if a person becomes the ruler of a great country and governs the country according to the Dharma, the beings receive his grace.
賴四海安寧。離如是分無別和合。字和合者。依法性相而立假名。依如是義是名為字。句和合者。已說依自相法善法惡法凈法不凈法選擇分別以名合為句。是句和合。味和合者。名與句合。字義具足。是味和合。于諸略義悉皆是名。于處中義是名為句。于廣說義稱之為味。唯依于名唯得知名。不知于義。若依于句知諸法性。亦知于鳴不得知廣選諸法。依于味身知諸法義。以此名身句味身為五學處得知假名。隨方俗語立名不同。若於鳴中無處不同。耳相聞故。何者五學處。一者內學。二者因學。三者聲學。四者醫方學。五者世工巧學。何者起生諸行因果相續未斷。是名起生。複次起生有種子生。猶如諸法有種現起。復有起生種子果生。如有種子未滅種本現前起生。如菩薩地有名流生四非色陰有色流生。如內外十入。於法入中無作色生。有逐流生如次第法。十二因緣有逆。次第十二因緣以此起生即是相續無別有法。何者齊法依無始時各各分齊種子因果法不相雜。諸佛出世及不出世。法常然故有滅分齊猶如逆順十二因緣有正法齊。謂如五陰及十二入十八界等無有增減有受分齊。如三受法亦無增減有住分齊。謂一切身乃至壽命諸外法。住至一大劫有變分齊。如諸眾生已生色界退生欲界有限量齊。如諸眾生生有色處身有限量。外
【現代漢語翻譯】 現代漢語譯本 賴四海安寧：指遠離像這樣（如是）的分別，達到沒有差別的和諧統一的狀態。 離如是分無別和合：『如是』指事物的本性或真相。這句話是指超越對事物本性的分別，達到一種沒有差別的和諧統一。 字和合者：文字的組合。依法性相而立假名：依據事物的法性（dharma-nature）和現象（characteristics）而建立的假名（conventional designation）。 依如是義是名為字：依據這樣的意義，就稱之為『字』（letter/syllable）。 句和合者：語句的組合。已說依自相法善法惡法凈法不凈法選擇分別以名合為句：已經說過，依據事物自身的特性，區分善法、惡法、清凈法、不清凈法，選擇並分別這些名稱，組合成語句。 是句和合：這就是『句和合』（sentence combination）。 味和合者：意義的組合。名與句合，字義具足：名稱和語句結合，文字的意義完備。 是味和合：這就是『味和合』（meaning combination）。 于諸略義悉皆是名：對於簡略的意義，都稱之為『名』（name）。 于處中義是名為句：對於適中的意義，稱之為『句』（sentence）。 于廣說義稱之為味：對於廣闊的意義，稱之為『味』（flavor/meaning）。 唯依于名唯得知名，不知于義：僅僅依靠名稱，只能知道名稱，不能理解意義。 若依于句知諸法性，亦知于鳴不得知廣選諸法：如果依靠語句，可以瞭解諸法的性質，也能知道聲音，但不能廣泛地選擇諸法。 依于味身知諸法義：依靠意義的整體，可以瞭解諸法的意義。 以此名身句味身為五學處得知假名：通過名稱、整體、語句、意義的整體，作為五種學習之處，可以瞭解假名。 隨方俗語立名不同：隨著各地的風俗習慣，建立的名稱也不同。 若於鳴中無處不同，耳相聞故：如果在聲音中沒有不同之處，因為耳朵聽到的都是一樣的。 何者五學處：什麼是五學處（five fields of knowledge）？ 一者內學：一是內學（adhyātma-vidyā，inner knowledge）。 二者因學：二是因明學（hetu-vidyā，logic）。 三者聲學：三是聲明學（śabda-vidyā，grammar/linguistics）。 四者醫方學：四是醫方明學（cikitsā-vidyā，medicine）。 五者世工巧學：五是工巧明學（śilpakarma-vidyā，arts and crafts）。 何者起生：什麼是起生（arising）？諸行因果相續未斷：諸行的因果相續不斷。 是名起生：這叫做『起生』。 複次起生有種子生：其次，起生有種子生（seed arising）。 猶如諸法有種現起：例如諸法有種子顯現而生起。 復有起生種子果生：又有起生是種子果生（seed-fruit arising）。 如有種子未滅種本現前起生：例如種子沒有滅盡，種子本身顯現而生起。 如菩薩地有名流生四非色陰有色流生：例如在菩薩的境界中，有名流生，四種非色陰（formless aggregates）中有色流生。 如內外十入：例如內六入（internal sense bases）和外六入（external sense bases）。 於法入中無作色生：在法入（dharma-āyatana，sense-sphere of ideas）中，沒有造作的色（form）產生。 有逐流生如次第法：有隨順流轉而生，例如次第法（sequential dharma）。 十二因緣有逆，次第十二因緣：十二因緣（twelve links of dependent origination）有逆行和順行。 以此起生即是相續無別有法：這種起生就是相續，沒有其他的法。 何者齊法：什麼是齊法（fixed law）？ 依無始時各各分齊種子因果法不相雜：依據無始以來，各自有界限，種子、因果的法不相混雜。 諸佛出世及不出世，法常然故有滅分齊：諸佛出世或者不出世，法的規律是恒常如此，所以有滅的分界。 猶如逆順十二因緣有正法齊：例如逆行和順行的十二因緣有正法的界限。 謂如五陰及十二入十八界等無有增減有受分齊：例如五陰（five aggregates）、十二入（twelve sense bases）、十八界（eighteen elements）等，沒有增減，有感受的界限。 如三受法亦無增減有住分齊：例如三種感受的法，也沒有增減，有住的界限。 謂一切身乃至壽命諸外法，住至一大劫有變分齊：例如一切身乃至壽命，各種外在的法，住留至一個大劫（kalpa），有變化的界限。 如諸眾生已生退生欲界有齊：例如諸眾生已經出生，退生到欲界，有的界限。 如諸眾生生有色處身有：例如諸眾生出生在有色之處，身體有。
【English Translation】 English version 'Relying on the Four Seas for Peace': Refers to being apart from such distinctions (as 'thusness') and achieving a harmonious unity without differences. 'Separation from Suchness is Non-Differentiation and Harmony': 'Suchness' (tathata) refers to the inherent nature or truth of things. This phrase refers to transcending the distinctions of the nature of things and achieving a harmonious unity without differences. 'Combination of Letters': The combination of written characters. 'Establishing Provisional Names Based on the Nature and Characteristics of Dharmas': Establishing provisional names (conventional designations) based on the dharma-nature and characteristics of things. 'Relying on Such Meaning is Called a Letter': Based on such meaning, it is called a 'letter' (syllable). 'Combination of Sentences': The combination of phrases. 'Having Said to Rely on Self-Nature Dharmas, Good Dharmas, Evil Dharmas, Pure Dharmas, Impure Dharmas, Selecting and Distinguishing, Combining Names into Sentences': It has been said that based on the inherent characteristics of things, distinguishing good dharmas, evil dharmas, pure dharmas, impure dharmas, selecting and distinguishing these names, combining them into sentences. 'This is the Combination of Sentences': This is the 'combination of sentences'. 'Combination of Flavors': The combination of meanings. 'Names and Sentences Combine, the Meaning of the Words is Complete': Names and sentences combine, and the meaning of the words is complete. 'This is the Combination of Flavors': This is the 'combination of flavors' (meaning combination). 'In All Brief Meanings, All are Names': For all brief meanings, they are called 'names'. 'In Moderate Meanings, They are Called Sentences': For moderate meanings, they are called 'sentences'. 'In Broadly Explained Meanings, They are Called Flavors': For broad meanings, they are called 'flavors' (meaning). 'Relying Only on Names, One Can Only Know Names, Not Knowing the Meaning': Relying only on names, one can only know the names, but cannot understand the meaning. 'If Relying on Sentences, One Knows the Nature of All Dharmas, and Also Knows the Sounds, But Cannot Know the Broad Selection of All Dharmas': If relying on sentences, one can understand the nature of all dharmas, and also know the sounds, but cannot broadly select all dharmas. 'Relying on the Body of Flavors, One Knows the Meaning of All Dharmas': Relying on the entirety of meaning, one can understand the meaning of all dharmas. 'Using This Body of Names, Sentences, and Flavors as the Five Learning Places, One Can Understand Provisional Names': Through the entirety of names, sentences, and meanings, as the five places of learning, one can understand provisional names. 'Establishing Names Differs According to Local Customs': The establishment of names differs according to local customs. 'If There is No Difference in Sounds, Because the Ears Hear the Same': If there is no difference in sounds, it is because the ears hear the same thing. 'What are the Five Learning Places?': What are the five fields of knowledge (pañca-vidyāsthānāni)? 'First is Inner Knowledge': First is inner knowledge (adhyātma-vidyā). 'Second is Logic': Second is logic (hetu-vidyā). 'Third is Grammar/Linguistics': Third is grammar/linguistics (śabda-vidyā). 'Fourth is Medicine': Fourth is medicine (cikitsā-vidyā). 'Fifth is Arts and Crafts': Fifth is arts and crafts (śilpakarma-vidyā). 'What is Arising?': What is arising (utpāda)? 'The Continuous Succession of Causes and Effects of All Actions is Uninterrupted': The continuous succession of causes and effects of all actions is uninterrupted. 'This is Called Arising': This is called 'arising'. 'Furthermore, Arising Has Seed Arising': Furthermore, arising has seed arising. 'Like All Dharmas Have Seeds Manifesting and Arising': For example, all dharmas have seeds manifesting and arising. 'Furthermore, There is Arising as Seed-Fruit Arising': Furthermore, there is arising as seed-fruit arising. 'Like Seeds That Have Not Been Extinguished, the Original Nature of the Seed Manifests and Arises': For example, seeds that have not been extinguished, the original nature of the seed manifests and arises. 'Like in the Bodhisattva Grounds, There is the Arising of Name-Flow, and in the Four Formless Aggregates, There is the Arising of Form-Flow': For example, in the realm of Bodhisattvas, there is the arising of name-flow, and in the four formless aggregates, there is the arising of form-flow. 'Like the Internal and External Twelve Entrances': Like the six internal sense bases (āyatanas) and the six external sense bases. 'In the Dharma Entrance, There is the Arising of Uncreated Form': In the dharma-āyatana (sense-sphere of ideas), there is the arising of uncreated form. 'There is Arising That Follows the Flow, Like Sequential Dharmas': There is arising that follows the flow, like sequential dharmas. 'The Twelve Links of Dependent Origination Have Reverse and Sequential Orders': The twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) have reverse and sequential orders. 'This Arising is Continuous, Without Separate Dharmas': This arising is continuous, without separate dharmas. 'What is Fixed Law?': What is fixed law (maryādā-dharma)? 'Relying on Beginningless Time, Each Has Its Own Limits, and the Dharmas of Seeds, Causes, and Effects Are Not Mixed': Relying on beginningless time, each has its own limits, and the dharmas of seeds, causes, and effects are not mixed. 'Whether Buddhas Appear in the World or Not, the Law is Always Thus, So There is a Boundary of Extinction': Whether Buddhas appear in the world or not, the law is always thus, so there is a boundary of extinction. 'Like the Reverse and Sequential Twelve Links of Dependent Origination, There is a Fixed Law of Righteous Dharma': Like the reverse and sequential twelve links of dependent origination, there is a fixed law of righteous dharma. 'Like the Five Aggregates, Twelve Entrances, and Eighteen Realms, There is No Increase or Decrease, and There is a Boundary of Feeling': Like the five aggregates (skandhas), twelve sense bases (āyatanas), and eighteen elements (dhātus), there is no increase or decrease, and there is a boundary of feeling. 'Like the Three Feelings, There is Also No Increase or Decrease, and There is a Boundary of Abiding': Like the three feelings, there is also no increase or decrease, and there is a boundary of abiding. 'Like All Bodies, Even Lifespans, All External Dharmas, Abide Until a Great Kalpa, There is a Boundary of Change': Like all bodies, even lifespans, all external dharmas, abide until a great kalpa (aeon), there is a boundary of change. 'Like All Sentient Beings Who Have Already Been Born, Regress to the Desire Realm, There is a Boundary of': Like all sentient beings who have already been born, regress to the desire realm, there is a boundary of. 'Like All Sentient Beings Born in Places with Form, the Body Has ': Like all sentient beings born in places with form, the body has .
法世界亦有限量。何者應爾為說諸法為安諸法為正知法。此中方便即名為應。分別有四。一者見應。二者因應。三者論義應。四者法爾應。如聲聞地后當廣說。何者迅疾諸行。生滅迅疾不住有行迅疾即是生滅。有力勢迅疾。謂地行象馬及以人等。又空行天鳥諸夜叉等。有鳴迅疾如聲出時。有水迅疾如江河流。有火迅疾如大猛焰焚燒乾草。射迅疾者。如人善射箭去迅速。智迅疾者。謂諸聖人簡擇修行速知諸義。通迅疾者。謂大神通運身速疾。意速疾者。依心速疾神通迅速。何者次第各相對。諸行相續依次第生。是名次第。有生次第如十二因緣。有滅次第如逆因緣。無明滅故乃至老死滅。老死滅故憂悲苦惱一切皆滅。又有道俗法用次第。于晨朝起料理身體。著衣營務嬉戲試藝。洗浴涂香著華嚴身。食諸飲食眠臥訊息。是俗次第。何者道法次第。亦晨朝起次第如前。乃至著衣持缽次第乞食。得飯便還安坐而食。洗手拭缽凈足坐禪。講說讀誦作善思惟。于晝日中經行立坐。此二種事治心障治法。于夜半時眠臥訊息。於後夜分速疾而起著衣等事。于大眾中隨其大小。恭敬問訊依次第坐。如法行籌並受臥具。有生次第從少至老則有八時。又有見諦次第。先觀苦諦次集滅道。又九定次第。又學次第。以依戒學生於心學次生慧學。何者
【現代漢語翻譯】 現代漢語譯本： 法世界也是存在的。什麼是『應』？我應當為你解說諸法，爲了使諸法安穩，爲了正確地瞭解諸法。這裡所說的『方便』就叫做『應』。『應』有四種：一是見應（正確的見解），二是因應（正確的因緣），三是論義應（正確的論證），四是法爾應（事物本來的規律）。這些在《聲聞地》後面會詳細解說。 什麼是『迅疾』？諸行的生滅是迅疾的，因為它們不停留。有行（運動）的迅疾就是生滅。有力勢的迅疾，比如地上的行走，如象、馬以及人等。還有空中的飛行，如天上的鳥、諸夜叉等。有鳴叫的迅疾，如聲音發出的時候。有水的迅疾，如江河的流動。有火的迅疾，如大火猛烈燃燒乾燥的草。射箭的迅疾，如善於射箭的人，箭射出去非常迅速。智慧的迅疾，是指諸聖人簡擇修行，迅速地瞭解諸義。神通的迅疾，是指大神通者運用身體的迅速。意念的迅疾，是依靠心念的迅速和神通的迅速。 什麼是『次第』（順序）？各種事物相互對應。諸行的相續依照順序產生，這就叫做『次第』。有生起的次第，如十二因緣。有滅去的次第，如逆向的因緣：無明滅，所以乃至老死滅；老死滅，所以憂愁、悲傷、痛苦、煩惱一切都滅。還有道法和世俗事務的次第。在早晨起床后，料理身體，穿衣，從事營務，嬉戲，嘗試技藝，洗浴，涂香，穿戴華麗的服飾，吃各種飲食，睡眠休息，這是世俗的次第。 什麼是道法的次第？也是早晨起床，次第如前面所說，乃至穿衣持缽，次第乞食。得到飯食后就回來，安坐而食。洗手，擦拭缽，清潔雙足，坐禪。講說，讀誦，作善，思維。在白天行走、站立、坐著。這兩種事情是爲了治理心中的障礙和治理法。在半夜的時候睡眠休息。在後半夜迅速地起床，穿衣等事。在大眾中，根據其大小，恭敬地問候，依照次第坐下。如法地行籌，並且接受臥具。有生起的次第，從年少到年老則有八個時期。還有見諦的次第，先觀察苦諦，其次是集諦、滅諦、道諦。還有九定的次第。還有學習的次第，依靠戒生出心學，其次生出慧學。 什麼是...
【English Translation】 English version: The Dharma world also exists. What is 'appropriate'? I should explain the Dharmas to you, in order to make the Dharmas stable, in order to correctly understand the Dharmas. The 'expedient means' here is called 'appropriate'. There are four kinds of 'appropriate': first, seeing appropriately (correct view); second, cause appropriately (correct causes and conditions); third, debating appropriately (correct argumentation); fourth, Dharma-nature appropriately (the inherent laws of things). These will be explained in detail later in the Śrāvakabhūmi (The Hearer's Stage). What is 'swift'? The arising and ceasing of all phenomena are swift, because they do not stay. The swiftness of movement is the arising and ceasing. The swiftness of powerful forces, such as walking on the ground, like elephants, horses, and people. There is also flying in the sky, like birds in the sky, yakṣas (a type of mythical being), etc. There is the swiftness of sound, like when a sound is produced. There is the swiftness of water, like the flow of rivers. There is the swiftness of fire, like a great fire fiercely burning dry grass. The swiftness of shooting arrows, like a person who is good at shooting arrows, the arrow goes out very quickly. The swiftness of wisdom refers to the sages who select and practice, quickly understanding the meanings. The swiftness of supernormal powers refers to the swiftness of great supernormal power users using their bodies. The swiftness of thought relies on the swiftness of mind and the swiftness of supernormal powers. What is 'sequence'? Various things correspond to each other. The continuity of phenomena arises in sequence, which is called 'sequence'. There is the sequence of arising, such as the Twelve Links of Dependent Origination. There is the sequence of ceasing, such as the reverse sequence of Dependent Origination: with the cessation of ignorance, and so on, until the cessation of old age and death; with the cessation of old age and death, all sorrow, grief, suffering, and distress cease. There is also the sequence of Dharma and secular affairs. In the morning, after getting up, take care of the body, put on clothes, engage in business, play, try skills, bathe, apply fragrance, wear gorgeous clothes, eat various foods, sleep and rest, this is the secular sequence. What is the sequence of Dharma? Also getting up in the morning, the sequence is as described before, until putting on clothes and holding the bowl, begging for food in sequence. After getting food, return, sit down and eat. Wash hands, wipe the bowl, clean the feet, and meditate. Speak, recite, do good, and contemplate. During the day, walk, stand, and sit. These two things are for governing the obstacles in the mind and governing the Dharma. At midnight, sleep and rest. In the latter half of the night, quickly get up, put on clothes, etc. In the assembly, according to its size, respectfully greet, sit down in sequence. Righteously draw lots and receive bedding. There is the sequence of arising, from youth to old age, there are eight periods. There is also the sequence of seeing the truth, first observing the truth of suffering, then the truth of accumulation, the truth of cessation, and the truth of the path. There is also the sequence of the nine dhyānas (meditative states). There is also the sequence of learning, relying on precepts to generate mental learning, and then generate wisdom learning. What is...
名時。依日出入識時分齊。依諸行法有生滅故。立三世名以名為時。如年時節一月半月日夜剎那羅婆牟忽多過去現在未來等法。此名時者。離諸行法無有別時。何者名數。數諸異法令知多少。是名為數。複次數者。從一二法乃至多數。復至數后名阿僧祇。以從此後無複數名。何者種子。離諸行法無別種子。以此行法如是起生如是進入。是名種子。亦名為果子果別異不可雜觀。何故不雜。依現在果知過去因。依現在因知未來果。以此因亦名為果。因果不雜如穀麥等芽葉枝節未開已開。離此諸法無別種子。如是觀察一切行法是種子相。已說斷壞惡法種子。何者斷壞善法種子。一者恒事惡法與善相違斷壞善根。二者著邪見故。邪見重故。亦斷善根如諸外道。三者以邪見故誹謗一切作五逆罪亦斷善根。四者已斷不善惡法種子善根即斷。如阿那含登地菩薩。複次一切諸法種子以為一聚。與果已竟而至於果。謂軟中上。復更略說諸種子相而得在於阿羅耶識中。一切諸法著妄想習。以此習氣亦名實法亦名假名。從此諸法無別有相無不別相如真如法。複次習氣遍一切處諸惡罪法。若依此習而攝一切諸法種子諸出世法。何者為本而得生耶。諸惡法種不為其因。此出世法真如境界作緣得生。若不取習為緣得生。何故演說三涅槃性。復說有人
【現代漢語翻譯】 現代漢語譯本 何時稱之為『時』（kala）？依據日出日落來識別時間的分界。依據諸行法（samskara，一切有為法）有生滅的現象，設立過去、現在、未來這三世之名，以此來稱之為『時』。例如，年、時、季節、一月、半月、日夜、剎那（ksana，極短的時間單位）、羅婆（lava，更短的時間單位）、牟呼栗多（muhurta，古代印度的時間單位），過去、現在、未來等等法。這個被稱為『時』的概念，離開了諸行法，就沒有其他的『時』存在。 什麼稱之為『數』（samkhya）？計算各種不同的法，使人知道其數量多少，這稱之為『數』。進一步說，從一、二等法開始計數，直到多數，再到多數之後，稱為『阿僧祇』（asamkhya，無數）。因為從此之後，就沒有可以用來計數的名稱了。 什麼稱之為『種子』（bija）？離開了諸行法，就沒有其他的『種子』存在。憑藉這些行法如此生起，如此進入，這稱之為『種子』。也稱為『果子』，果子與果子之間存在差異，不能混淆觀察。為什麼不能混淆？依據現在的果，可以推知過去的因；依據現在的因，可以推知未來的果。因此，因也被稱為果。因與果不相混淆，就像穀物、麥子等的芽、葉、枝節，未開和已開的狀態。離開了這些法，就沒有其他的『種子』。如此觀察一切行法，就是種子的相狀。上面已經說了斷滅、破壞惡法的種子。 什麼稱之為斷滅、破壞善法的種子？一是經常從事惡法，與善法相違背，從而斷滅、破壞善根。二是執著于邪見，因為邪見深重，也會斷滅善根，就像那些外道。三是因為邪見而誹謗，以及造作五逆罪，也會斷滅善根。四是已經斷滅不善惡法的種子，善根也就斷滅了，例如阿那含（anagamin，不還果）和登地菩薩。 進一步說，一切諸法的種子，可以看作一個集合體。給予果報之後，就到達了果的階段，也就是軟、中、上三種程度。再簡略地說，諸種子的相狀存在於阿賴耶識（alaya-vijnana）中。一切諸法都附著著妄想的習氣。憑藉這種習氣，既可以稱之為實法，也可以稱之為假名。從這些法之外，沒有其他的相，也沒有不一樣的相，就像真如法（tathata）。 進一步說，習氣遍佈一切處，包括各種惡罪之法。如果依據這種習氣來攝取一切諸法的種子，那麼出世法（lokottara-dharma）的根本是什麼，才能得以生起呢？諸惡法種子不是它的原因。這種出世法以真如境界作為緣而得以生起。如果不以習氣作為緣而得以生起，那麼為什麼要演說三涅槃性（tri-nirvana）呢？又說有人...
【English Translation】 English version When is something called 'time' (kala)? It is based on the sunrise and sunset to distinguish the divisions of time. Based on the phenomena of arising and ceasing of all conditioned things (samskara), the names of the three times—past, present, and future—are established to be called 'time'. For example, year, season, month, half-month, day and night, ksana (an extremely short unit of time), lava (an even shorter unit of time), muhurta (an ancient Indian unit of time), past, present, future, and so on. This concept called 'time' does not exist separately from all conditioned things. What is called 'number' (samkhya)? Counting various different dharmas (phenomena) to know their quantity is called 'number'. Furthermore, counting starts from one, two, and so on, up to a large number, and after that large number, it is called 'asamkhya' (innumerable). Because after this, there are no more names that can be used for counting. What is called 'seed' (bija)? There is no other 'seed' apart from all conditioned things. By means of these conditioned things arising in this way and entering in this way, this is called 'seed'. It is also called 'fruit'; there are differences between fruits, and they cannot be observed in a mixed way. Why can't they be mixed? Based on the present fruit, the past cause can be inferred; based on the present cause, the future fruit can be inferred. Therefore, the cause is also called the fruit. Cause and fruit are not mixed, like the sprouts, leaves, branches, and nodes of grains, wheat, etc., in their unopened and opened states. Apart from these dharmas, there is no other 'seed'. Observing all conditioned things in this way is the characteristic of a seed. The destruction of the seeds of evil dharmas has already been discussed above. What is called the destruction of the seeds of good dharmas? First, constantly engaging in evil dharmas, which are contrary to good dharmas, thereby destroying good roots. Second, being attached to wrong views; because wrong views are deep-seated, they also destroy good roots, like those non-Buddhist practitioners. Third, slandering due to wrong views, and committing the five rebellious acts, also destroys good roots. Fourth, having already destroyed the seeds of unwholesome evil dharmas, the good roots are also destroyed, such as an Anagamin (non-returner) and a Bodhisattva who has attained a bhumi (stage). Furthermore, the seeds of all dharmas can be regarded as a collection. After giving their result, they reach the stage of the fruit, which is the soft, medium, and superior degrees. To put it more simply, the characteristics of the seeds exist in the Alaya-vijnana (store consciousness). All dharmas are attached to the habitual energies of delusion. By means of this habitual energy, it can be called both real dharma and provisional name. Apart from these dharmas, there is no other characteristic, nor is there a different characteristic, like Suchness (tathata). Furthermore, habitual energy pervades everywhere, including various evil and sinful dharmas. If one relies on this habitual energy to gather all the seeds of dharmas, then what is the root of the supramundane dharma (lokottara-dharma) that allows it to arise? The seeds of evil dharmas are not its cause. This supramundane dharma arises with the realm of Suchness as its condition. If it does not arise with habitual energy as its condition, then why is the nature of the three Nirvanas (tri-nirvana) expounded? It is also said that someone...
無涅槃性。有如此義一切眾生有真如境而為緣生障無障。故解脫各異。有諸眾生永障種本不能通達真如境界。說此眾生無涅槃性。有諸眾生不依此義說涅槃性。諸智慧障永依于本亦非解脫為障種本。明於此義有聲聞性辟支佛性不如前義。是名佛性。是故無失說出世法所生相續。依阿摩羅識而能得住。以此相續與阿羅耶識而為對治。自無住處是無漏界。無惡作務離諸煩惱。何者為作略說有三。一不凈法。二者善法。三無記法。不凈作者。是則十不善業道身口意生受行不離為增上緣。此身口業使他令知。是名不凈。作善法者。離此十惡而不修習此身口業使他令知。是名善作。無記者。以此威儀如諸工巧此身口業。是無記作。復有諸業不令他知唯自發心。以是心中覺言語依善不凈無記等法。是名心作。唯身生起此無異法。是名身作。非是動轉。何以故。一切行法剎那滅故。故無至處。唯是言語是謂口業。如是心行此思惟法。即是心作。何以故。剎那滅故。從此至彼。是義不然。離行生起更無餘業。眼耳心等亦不能取。是故作者亦假名有。若有諸人隨惡眷屬。彼處得生漸以長大。其自思惟。依此事業我得壽命。如是業行樂忍而行。是時得知其無覆護。依不善根無諸覆護。所攝勇猛甚深不正思惟。勢力攝故。是人即得大不善根。
【現代漢語翻譯】 現代漢語譯本：沒有涅槃（Nirvana）的自性。有這樣的意義：一切眾生都有真如（Tathata）境界，因為因緣（Hetu-pratyaya）而產生障礙或沒有障礙，所以解脫（Moksha）各有不同。有些眾生永遠被障礙的種子束縛，根本不能通達真如境界，所以說這些眾生沒有涅槃的自性。有些眾生不依據這個意義來說涅槃的自性。各種智慧的障礙永遠依附於根本，也不是解脫的障礙種子根本。明白這個意義，有聲聞（Śrāvaka）的自性、辟支佛（Pratyekabuddha）的自性，不如前面的意義，這叫做佛性（Buddha-dhatu）。因此沒有失去說出世間法所生的相續。依靠阿摩羅識（Amala-vijñāna）而能夠安住。用這個相續與阿賴耶識（Ālaya-vijñāna）作為對治。自身沒有住處，是無漏界（Anāsrava-dhātu）。沒有罪惡的行為，遠離各種煩惱。什麼是『作』呢？簡略地說有三種：一是不凈法，二是善法，三是無記法。不凈的『作』，就是十不善業道（Daśa akuśala karma-patha），身口意產生，感受行為不離開增上緣（Adhipati-pratyaya）。用這個身口業使他人知道，這叫做不凈『作』。善法『作』，離開這十惡而不修習，用這個身口業使他人知道，這叫做善『作』。無記的『作』，用這些威儀，如各種工巧，用這個身口業，是無記『作』。還有各種業不讓他人知道，只是自己發心。用這個心中覺悟言語，依靠善、不凈、無記等法，這叫做心『作』。只有身體生起，沒有其他不同的法，這叫做身『作』，不是動轉。為什麼呢？因為一切行法（Saṃskṛta-dharma）剎那滅亡，所以沒有到達之處。只有言語，這叫做口業（Vak-karman）。像這樣心行，就是思惟法，就是心『作』。為什麼呢？因為剎那滅亡，從這裡到那裡，這個意義是不成立的。離開行（Saṃskāra）的生起，沒有其他的業。眼耳心等也不能取。所以『作』也只是假名有。如果有些人跟隨惡的眷屬，在那裡出生漸漸長大，他們自己思惟，依靠這個事業我得到壽命。像這樣的業行，快樂地忍受而行。這時得知他們沒有覆護，依靠不善根（Akuśala-mūla），沒有各種覆護。被所攝取的勇猛、甚深、不正的思惟的力量所攝取，這些人就得到大的不善根。
【English Translation】 English version: There is no nature of Nirvana (Nirvana). It has such a meaning: all sentient beings have the realm of Suchness (Tathata), and because of conditions (Hetu-pratyaya), obstructions arise or do not arise, so liberation (Moksha) is different for each. Some sentient beings are forever bound by the seeds of obstruction and cannot understand the realm of Suchness at all, so it is said that these sentient beings have no nature of Nirvana. Some sentient beings do not rely on this meaning to speak of the nature of Nirvana. Various obstructions of wisdom are forever attached to the root, and are not the root of the seeds of obstruction to liberation. Understanding this meaning, there is the nature of a Śrāvaka (Śrāvaka), the nature of a Pratyekabuddha (Pratyekabuddha), which is not as good as the previous meaning, this is called Buddha-nature (Buddha-dhatu). Therefore, there is no loss in speaking of the continuity produced by supramundane dharmas. Relying on the Amala-consciousness (Amala-vijñāna), one can abide. Using this continuity as an antidote to the Ālaya-consciousness (Ālaya-vijñāna). Having no dwelling place of its own, it is the unconditioned realm (Anāsrava-dhātu). There are no evil deeds, and one is free from all afflictions. What is 『action』? Briefly speaking, there are three types: one is impure dharma, the second is wholesome dharma, and the third is neutral dharma. Impure 『action』 is the ten unwholesome paths of action (Daśa akuśala karma-patha), arising from body, speech, and mind, and the experience of actions does not depart from the dominant condition (Adhipati-pratyaya). Using these actions of body and speech to make others know, this is called impure 『action』. Wholesome 『action』 is to abandon these ten evils and not cultivate them, using these actions of body and speech to make others know, this is called wholesome 『action』. Neutral 『action』 is using these behaviors, like various crafts, using these actions of body and speech, it is neutral 『action』. There are also various actions that are not made known to others, but only arise from one's own mind. Using this mind to awaken speech, relying on wholesome, impure, neutral, and other dharmas, this is called mind 『action』. Only the body arises, and there are no other different dharmas, this is called body 『action』, not movement. Why? Because all conditioned dharmas (Saṃskṛta-dharma) perish in an instant, so there is no place to arrive. Only speech, this is called speech karma (Vak-karman). Like this mind action, which is the dharma of thought, is mind 『action』. Why? Because it perishes in an instant, from here to there, this meaning is not established. Apart from the arising of formations (Saṃskāra), there is no other karma. The eyes, ears, mind, etc., cannot grasp it either. Therefore, 『action』 is also only nominally existent. If some people follow evil companions, are born there and gradually grow up, they think to themselves, relying on this business I obtain life. Like this karma action, they happily endure and act. At this time, they know that they have no protection, relying on unwholesome roots (Akuśala-mūla), without various protections. Being seized by the power of fierce, profound, and incorrect thoughts that are seized, these people obtain great unwholesome roots.
此人未得殺生不善。余不善道所生不善亦未得證乃至未作。從作之時隨其有犯。逐業隨時復生不善。猶如前人生惡友處。各隨其類增長惡業亦復如是。乃至不離無護思事則無覆護。以日日中思增長故。作是業故。諸不善根皆得增長。以安邪思不信懶墮喜忘攀緣惡智共行。使習是業使作是業。從此向後有種本故。以習作故。于相續中是現世者名不覆護。以依舍因乃至未舍諸不信智。此中惡業不信後世有惡果報。即名不信。懶墮者。此惡法中隨意而住不能捨離。是名懶墮。喜忘者。諸有過失智人所謗如實不現。是名喜忘。攀緣者。心惱散亂此心相續恒生不住。是名攣緣。惡智者。以此顛倒謂惡為善謂善為惡。是名惡智。以作惡戒為增上緣。此不善等諸不善法。惡思為伴而生不住。是惡戒不依前者如實道理。則名善法。如此分別若有諸人堪受戒者以授善戒。如有諸人從他得戒亦從自得。有得自戒。不從他得。唯比丘戒。何以故。諸比丘戒皆不可得一切人受。若比丘戒不從他受。堪受戒者不堪受者。以此一切若自能得出家戒者。如來法制便不得住。法律制戒正說難知。是故比丘戒法非自受得。若有諸戒離比丘戒自能得者。何故從他而受此戒。守護禁戒有二種分。自羞羞他。欲自犯戒則羞於他。如此禁戒從他而得。自羞者。我自
【現代漢語翻譯】 現代漢語譯本 這個人還沒有得到殺生的不善業，其餘由不善之道所產生的其他不善業也未曾證得，乃至沒有開始造作。從開始造作的那一刻起，就隨著他的所犯之罪，根據業力隨時不斷地產生不善業。這就像前生住在惡友之處一樣，各種惡業隨著各自的類別而增長，情況也是如此。乃至不離開沒有保護的思慮，就沒有覆蓋和保護。因為每天都在思慮增長的緣故，造作這樣的惡業的緣故，各種不善的根源都得以增長。由於安於邪惡的思慮，與不信、懶惰、喜忘、攀緣、惡智共同作用，使得習慣於造作這些惡業。從此以後，有了種子和根本的緣故，由於習慣和造作的緣故，在相續中，這種現世的狀態被稱為『沒有覆蓋和保護』。因為依賴於捨棄的原因，乃至沒有捨棄各種不信的智慧。這裡面，惡業不相信後世會有惡果報，就叫做『不信』。懶惰，就是在這種惡法中隨意安住，不能捨離，這叫做『懶惰』。喜忘，就是各種過失，被有智慧的人所指責，卻不能如實地顯現出來，這叫做『喜忘』。攀緣，就是心煩惱散亂，這個心相續不斷地生起，不能安住，這叫做『攀緣』。惡智，就是用這種顛倒的知見，認為惡的是善的，認為善的是惡的，這叫做『惡智』。以造作惡戒作為增上的因緣，這些不善等等的各種不善法，以惡思作為伴侶而生起，不能安住。這種惡戒不依據前面所說的如實的道理，就被稱為善法。 如此分別，如果有人堪能接受戒律，就應該授予他善戒。如果有人從他人那裡得到戒律，也有人從自己那裡得到戒律。有得到自戒，不從他人那裡得到的，只有比丘戒（Bhikkhu Precepts，佛教僧侶所受的戒律）。為什麼呢？因為所有的比丘戒都不是所有人都能接受的。如果比丘戒不從他人那裡接受，無論是堪能受戒的人還是不堪能受戒的人，如果所有的人都能自己得出家戒，那麼如來的法制就無法存在。法律制度的戒律很難理解。所以比丘戒不是自己可以受得的。如果有什麼戒律可以離開比丘戒而自己得到，那麼為什麼要從他人那裡接受這種戒律呢？守護禁戒有兩種區分：自己感到羞愧和使他人感到羞愧。想要自己犯戒，卻因為他人而感到羞愧。這樣的禁戒是從他人那裡得到的。自己感到羞愧，就是我自...
【English Translation】 English version This person has not yet attained the unwholesome karma of killing. The other unwholesome karmas arising from the paths of unwholesome deeds have also not been realized, nor even initiated. From the moment of committing the act, according to the offense, unwholesome deeds are constantly generated according to the karma. This is like living in the company of bad friends in a previous life, where various evil deeds grow according to their respective categories, and the situation is similar here. Even without abandoning unprotected thoughts, there is no covering or protection. Because thoughts increase daily, and because of committing such evil deeds, various roots of unwholesomeness grow. Due to dwelling in evil thoughts, and acting together with disbelief, laziness, forgetfulness, clinging, and evil wisdom, one becomes accustomed to committing these evil deeds. From then on, because there is a seed and a root, and because of habit and action, in the continuum, this present state is called 'unprotected'. Because of relying on the cause of abandonment, until the various wisdoms of disbelief are not abandoned. Here, evil karma does not believe that there will be evil consequences in the afterlife, and this is called 'disbelief'. Laziness is dwelling at will in this evil dharma, unable to abandon it, and this is called 'laziness'. Forgetfulness is when various faults, criticized by wise people, do not appear as they truly are, and this is called 'forgetfulness'. Clinging is when the mind is troubled and scattered, and this mind constantly arises and cannot abide, and this is called 'clinging'. Evil wisdom is using this inverted view, considering evil to be good and good to be evil, and this is called 'evil wisdom'. Taking the creation of evil precepts as an enhancing condition, these unwholesome dharmas, such as unwholesomeness, arise with evil thoughts as companions and cannot abide. This evil precept, not based on the true principles mentioned earlier, is called a good dharma. Thus distinguishing, if there are people who are capable of receiving precepts, they should be given good precepts. If there are people who receive precepts from others, there are also people who receive precepts from themselves. There are those who receive self-precepts, not from others, only the Bhikkhu Precepts (Bhikkhu Precepts, the precepts received by Buddhist monks). Why? Because not all Bhikkhu Precepts can be received by everyone. If the Bhikkhu Precepts are not received from others, whether it is a person capable of receiving precepts or a person incapable of receiving precepts, if everyone can obtain the monastic precepts themselves, then the Dharma system of the Tathagata (Tathagata, a title of the Buddha) cannot exist. The precepts of the legal system are difficult to understand. Therefore, the Bhikkhu Precepts cannot be received by oneself. If there are any precepts that can be obtained by oneself apart from the Bhikkhu Precepts, then why receive these precepts from others? There are two distinctions in guarding the precepts: feeling ashamed oneself and causing others to feel ashamed. Wanting to break the precepts oneself, but feeling ashamed because of others. Such precepts are received from others. Feeling ashamed oneself is that I...
護持無有缺犯。是名得戒。有自羞者。則有他羞。有羞他者未必自羞。是故自羞於法力勝。是自受者若善護持。所生功德無有差別。若從他受有此別異。應先發心親覲請師。作禮等事威儀如法。思惟言說令知所作。名身口意業作前方便。若自受得唯是心作。是思離者則非覆護。信等五根以取思離為增上緣則名覆護。復受持戒有百種相。以從十種不善道法依受遠離。不殺生中唯受一分。乃至邪見亦受片分。是名十種。不殺戒中所受多分乃至邪見。此別十種。復別十種。不殺生戒而具足受乃至邪見。此更十種。若依少時一日一夜。若半月日乃至一年。受離殺戒乃至邪見。是名十種。若依多時過度不至。壽盡受不殺戒乃至邪見。復是十種。乃至壽盡受不殺戒乃至邪見。更別十種。已受不殺。見生不殺乃至邪見。是名十種。自受善戒更勸他受。此更十種。以善言辭讚歎禁戒。此復十種。已受不殺乃至邪見自生歡喜。是名十種。此十十種受戒相貌合成一百。所生功德隨戒多少。以此覆護復有八種。一者能生覆護。二者攝受覆護。三者守持覆護。四者治犯覆護。五者軟覆護。六者中覆護。七者上覆護。八者清凈覆護。未受先思我今欲受離惡禁戒。是名能生正受之時。是名攝受。已受戒竟思離諸惡乃增上緣五根所攝。時共種本間間善
持。如所受戒守護思惟。近惡友故若煩惱故生起惡作。即自羞慚則不缺犯。莫令有失應墮惡趣。是名守持。若喜忘失造作諸惡速疾生念。以此過失發露懺悔慚愧自改。后不更犯名治犯相。若復善道少分之中少時受持。唯自守護不勸於他。善說言辭不為讚歎。見同善行不生隨喜亦不喜樂。是名為下。若復多分善持禁戒不至壽盡。己自持戒又勸於他。巧說言辭不為讚歎。見同行善不生愛樂。是中覆護。若復具足受持禁戒。乃至小罪皆悉不犯。是名為上。若以依此清凈禁戒無恨心故。乃至初禪破戒根本即永斷除依舍摩他故。是定覆護。如初禪中第二第三乃至第四亦復如是。復別有異此破戒本遠離對治所攝定道甚深斷除。此是第一清凈持戒。依此凈戒依定覆護。得見真諦即證阿那含果。於是時中諸破戒本悉永斷除。依未來禪若得初果。於是時中惡道生本皆悉斷除。此又有戒皆悉清凈聖人所樂。以此第二清凈禁戒。是名無漏持戒覆護。此無漏戒得羅漢時。對治凈異於滅惑果。此八種戒已合為一。更分為三。一者受行覆護。二者總持覆護。三者清凈覆護。前三種戒是受行覆護。次有二種是總持覆護。下中上戒是方便行。是禪定戒及無漏戒。是名清凈覆護。此三覆護次第轉勝。何故如來說此三戒。謂比丘戒優婆塞戒及以八戒。三因緣
【現代漢語翻譯】 現代漢語譯本 持戒：如果能夠守護和思惟所受持的戒律，即使因為親近惡友或者煩惱而生起惡作（對已做或應做之事感到後悔），也能因為自我羞愧而不算違犯戒律。不要讓戒律有所缺失，以免墮入惡趣。這叫做『守持』。 如果容易忘失，造作各種惡行，但能迅速生起悔念，因為這些過失而發露懺悔，慚愧地改正自己，並且以後不再犯同樣的錯誤，這叫做『治犯相』。 如果在善道中，只是少部分時間受持戒律，只守護自己而不勸導他人，善於言辭卻不爲了讚歎自己，見到他人行善也不生起隨喜之心，也不喜悅，這叫做『下』。 如果大部分時間都能很好地持守戒律，但不堅持到壽命終結，自己持戒也勸導他人，善於言辭卻不爲了讚歎自己，見到他人行善也不生起愛樂之心，這屬於『中覆護』。 如果能夠完全受持禁戒，乃至細小的罪過都不觸犯，這叫做『上』。 如果依靠這種清凈的禁戒，因為沒有嗔恨心，乃至初禪，就能永遠斷除破戒的根本，這是因為依靠奢摩他（止）的緣故，這屬於『定覆護』。如同初禪一樣，第二禪、第三禪乃至第四禪也是如此。另外還有一種不同，這種破戒的根本遠離了對治所攝的定道，從而得到甚深的斷除。這是第一種清凈持戒。依靠這種清凈的戒律，依靠定的覆護，能夠見到真諦，就能證得阿那含果（不還果）。在這個時候，各種破戒的根本就全部永遠斷除了。依靠未來禪，如果證得初果（須陀洹果），在這個時候，會導致墮入惡道的根本就全部斷除了。這又有戒律，全部都是清凈的，是聖人所喜愛的。依靠這第二種清凈的禁戒，這叫做『無漏持戒覆護』。這種無漏戒在證得阿羅漢果的時候，對治清凈不同於滅惑之果。 這八種戒律已經合為一體，可以進一步分為三種：一是受行覆護，二是總持覆護，三是清凈覆護。前面的三種戒律是受行覆護。其次的兩種是總持覆護。下、中、上三種戒律是方便行。禪定戒和無漏戒，是名為清凈覆護。這三種覆護次第轉勝。為什麼如來說這三種戒律呢？指的是比丘戒、優婆塞戒以及八關齋戒。有三種因緣。
【English Translation】 English version Adherence: If one can guard and contemplate the precepts one has received, even if evil deeds arise due to associating with bad friends or due to afflictions, one will not be considered to have violated the precepts if one feels ashamed of oneself. One should not allow the precepts to be deficient, lest one fall into evil realms. This is called 'Adherence'. If one is prone to forgetfulness and commits various evil deeds, but can quickly generate remorse, confess and repent for these transgressions, correct oneself with shame, and does not repeat the same mistakes in the future, this is called 'Remedying Transgressions'. If, in the path of goodness, one observes the precepts for only a small portion of the time, guarding only oneself and not encouraging others, being skilled in speech but not for the sake of praising oneself, and not generating joy upon seeing others perform good deeds, nor being delighted, this is called 'Inferior'. If one can uphold the precepts well for most of the time, but does not persist until the end of life, observing the precepts oneself and also encouraging others, being skilled in speech but not for the sake of praising oneself, and not generating love upon seeing others perform good deeds, this belongs to 'Intermediate Protection'. If one can fully observe the precepts, not violating even the smallest offenses, this is called 'Superior'. If, relying on these pure precepts, because of having no hatred, even in the first Dhyana (禪, meditative state), one can permanently eliminate the root of breaking the precepts, this is because of relying on Shamatha (奢摩他, calming meditation). This belongs to 'Dhyana Protection'. Just as in the first Dhyana, so it is in the second, third, and even the fourth Dhyana. Furthermore, there is another difference: this root of breaking the precepts is far removed from the path of concentration governed by counteractions, thereby achieving profound elimination. This is the first kind of pure precept observance. Relying on this pure precept, relying on the protection of concentration, one can see the truth and attain the Anagami fruit (阿那含果, the state of 'Non-Returning'). At this time, all the roots of breaking the precepts are completely and permanently eliminated. Relying on future Dhyana, if one attains the first fruit (Srotapanna, 須陀洹果, 'Stream-Enterer'), at this time, all the roots that lead to falling into evil realms are completely eliminated. This again has precepts, all of which are pure and loved by the sages. Relying on this second kind of pure precept, this is called 'Non-Leaking Precept Protection'. This non-leaking precept, when attaining Arhatship (阿羅漢果), the purification of counteractions is different from the fruit of extinguishing delusions. These eight kinds of precepts have already merged into one, and can be further divided into three: first, Receiving and Practicing Protection; second, Comprehensive Holding Protection; and third, Pure Protection. The first three kinds of precepts are Receiving and Practicing Protection. The next two are Comprehensive Holding Protection. The inferior, intermediate, and superior precepts are expedient practices. The Dhyana precepts and the non-leaking precepts are called Pure Protection. These three kinds of protection progressively increase in excellence. Why did the Tathagata (如來) speak of these three precepts? Referring to the Bhikshu precepts (比丘戒, precepts for monks), the Upasaka precepts (優婆塞戒, precepts for laymen), and the Eight Precepts (八關齋戒, eight precepts of fasting). There are three causes and conditions.
故諸受化人能離惡行復離貪慾。此中佛說是比丘戒。有諸受化唯離惡行不離貪慾。此中佛說優婆塞戒。何以故。在家迫迮生煩惱處恒被系鎖。具足戒品難可受持。有諸受化惡行貪慾皆不能離。是故如來為說八戒。何以故。此受化人二不能故。為前二戒而作因緣。其自思惟不堪重禁。此前三分現離惡行。後有四分現離貪慾不淫。一分現。二處離。比丘戒者四分義攝。一者受具足分。二者隨具足戒受制戒律。三者護他心戒。四者具足守戒。受具足分者。白四羯磨如受大制從初依此。比丘禁戒是名比丘受具足分。從此向後隨比丘戒于波羅提木叉謂正命等。此一切處恒持覆護。是名隨具足戒受制戒律。有此二分威儀具足。是名護他心戒。威儀行處如聲聞地。后自當說。于小罪中見畏不犯同於重戒。若有犯者皆悉發露。是則名為具足守戒。依於五力得生四分。為有信力解脫戒滿。依精進力具正命分。依于念力守護諸根。依于慧力因緣分滿。依于定力四分具足。何以故。若無五力則無四分。有三分攝優婆塞戒。何者為三。一者他所貴重離破壞分。二者有犯過失改悔清凈。三者受持不破不奪他命。不盜他財不得邪淫。是名初分。遠離妄語是第二分。遠離飲酒是第三分。又五分攝於八戒。何者為五。一者離破壞他。二者離壞自他。三者
【現代漢語翻譯】 故，那些被教化的人能夠遠離惡行，也能遠離貪慾。這裡佛陀說的是比丘戒（bhikkhu sīla，比丘的戒律）。有些被教化的人只遠離惡行，不能遠離貪慾。這裡佛陀說的是優婆塞戒（upāsaka sīla，在家居士的戒律）。為什麼呢？因為在家生活困迫，是產生煩惱的地方，常常被各種事物束縛，要完全受持具足戒是很困難的。有些被教化的人，惡行和貪慾都不能遠離。所以如來說八戒（aṭṭhaṅga sīla，八條戒律）。為什麼呢？因為這些被教化的人，兩種都做不到，所以為他們設立前兩種戒律，作為進一步受持戒律的因緣。他們自己思量，無法承受更重的禁戒。這八戒的前三條是現世遠離惡行，后四條是現世遠離貪慾（不邪淫），最後一條是現世在兩個方面都遠離。比丘戒包含四種意義：一是受具足分，二是隨具足戒受制戒律，三是護他心戒，四是具足守戒。受具足分，指的是通過白四羯磨（ñatticatutthakamma，一種僧團儀式）受大戒，從一開始就依此而行。比丘的禁戒，就叫做比丘受具足分。從此以後，隨順比丘戒，對於波羅提木叉（pāṭimokkha，戒經）所說的正命等，在所有情況下都恒常守護，這叫做隨具足戒受制戒律。有了這兩種，威儀就具足了，這叫做護他心戒。威儀行處，就像《聲聞地》（sāvakabhūmi，瑜伽師地論的一部分）所說，後面會詳細說明。對於小罪，也像對待重罪一樣，心懷畏懼而不去觸犯；如果犯了，都全部發露懺悔，這就叫做具足守戒。依靠五力（pañca balāni，信、精進、念、定、慧五種力量）才能生起四分。依靠信力，解脫戒才能圓滿。依靠精進力，才能具足正命。依靠念力，才能守護諸根。依靠慧力，因緣分才能圓滿。依靠定力，四分才能具足。為什麼呢？如果沒有五力，就沒有四分。優婆塞戒包含三分：一是他人所看重，遠離破壞之分；二是有犯過失，改悔清凈；三是受持不破，不奪他命，不盜他財，不得邪淫，這叫做初分。遠離妄語是第二分。遠離飲酒是第三分。八戒包含五分：一是遠離破壞他人，二是遠離破壞自己和他人，三是 離斷生命。四者離不與取。五者離非梵行。
【English Translation】 Therefore, those who are taught can abandon evil deeds and also abandon greed. Here, the Buddha speaks of the Bhikkhu sīla (monk's precepts). Some who are taught only abandon evil deeds but cannot abandon greed. Here, the Buddha speaks of the Upāsaka sīla (lay follower's precepts). Why? Because life at home is constrained, a place where afflictions arise, and one is constantly bound by various things, making it difficult to fully uphold the complete precepts. Some who are taught cannot abandon both evil deeds and greed. Therefore, the Tathāgata (如來，the Thus-Gone One) speaks of the Aṭṭhaṅga sīla (eight precepts). Why? Because these who are taught cannot do both, the first two precepts are established for them as a cause and condition for further upholding precepts. They consider themselves incapable of enduring heavier prohibitions. The first three of these eight precepts are the present abandonment of evil deeds, the latter four are the present abandonment of greed (no sexual misconduct), and the last one is the present abandonment in both aspects. The Bhikkhu sīla contains four meanings: first, the part of receiving full ordination; second, following the precepts and being restrained by the precepts after receiving full ordination; third, protecting the minds of others; and fourth, fully guarding the precepts. Receiving full ordination refers to receiving the great precepts through the ñatticatutthakamma (白四羯磨，a monastic procedure), relying on this from the beginning. The prohibitions of a Bhikkhu are called the part of receiving full ordination as a Bhikkhu. From then on, following the Bhikkhu's precepts, constantly guarding and protecting in all situations regarding what the Pāṭimokkha (波羅提木叉，the monastic code) speaks of, such as right livelihood, is called following the precepts and being restrained by the precepts after receiving full ordination. Having these two, the demeanor is complete, which is called protecting the minds of others. The demeanor and conduct are as described in the Sāvakabhūmi (聲聞地，the Hearer's Stage) and will be explained in detail later. Regarding minor offenses, one fears and does not commit them as if they were major offenses; if one commits them, one fully confesses and repents, which is called fully guarding the precepts. Relying on the pañca balāni (五力，five powers of faith, effort, mindfulness, concentration, and wisdom) is necessary to generate the four parts. Relying on the power of faith, the precepts of liberation can be fulfilled. Relying on the power of effort, one can fulfill right livelihood. Relying on the power of mindfulness, one can guard the senses. Relying on the power of wisdom, the part of conditions can be fulfilled. Relying on the power of concentration, the four parts can be fulfilled. Why? Because without the five powers, there are no four parts. The Upāsaka sīla contains three parts: first, what is valued by others, the part of abstaining from destruction; second, having committed offenses, repenting and purifying; third, upholding without breaking, not taking the lives of others, not stealing the property of others, not engaging in sexual misconduct, which is called the first part. Abstaining from false speech is the second part. Abstaining from intoxicants is the third part. The eight precepts contain five parts: first, abstaining from harming others; second, abstaining from harming oneself and others; third, abstaining from taking life; fourth, abstaining from taking what is not given; fifth, abstaining from unchaste conduct.
有犯改悔。四者為不失戒憶念護持。五者念分不散。離於奪命及離偷盜。是名初分。離於淫慾是第二分。何以故。遠離淫慾不壞自身。自妻妾故不壞他身。離淫他故離於妄語名第三分。次離三處是第四分。何以故。當習歌舞華香嚴身高廣床座飲食非時。漸漸習知觀身空無我。受此戒憶念不犯離於飲酒。是第五分。何以故。恒自憶念我今有戒。以依此分醉酒狂逸都不得發。比丘尼戒式叉摩尼沙彌沙彌尼戒。此等悉屬出家戒故。依比丘戒而得此戒。優婆夷戒者屬在家故。戒相似故。如優婆塞禁戒無異。何故佛制諸比丘戒亦沙彌戒說此二部。比丘尼戒又說三部謂比丘尼式叉摩尼沙彌尼戒。以諸女人多煩惱故。次第應受比丘尼戒。是故佛制比丘尼戒說為三部。若沙彌尼住于小戒。依次更受式叉摩尼戒。若能得住式叉摩戒。戒品轉多不得速為受具足戒。決須二歲學行六法。若樂住此便授具戒。如是多時漸持小戒。次第轉久能持具戒。何故沙彌戒中制捉金寶八戒不遮。以此沙彌住出家戒。出家之人而此二品極不相應。謂五欲樂嚴身嬉戲。隨意放逸二者用舉陳宿遮前品故說離三種。謂歌舞作樂香華嚴身高廣床座及非時食遮第二品離捉金寶。以此金寶一切陳宿為作根本。從一切物以此為勝。何故沙彌歌舞嚴身份為二戒。於八戒中合而為
【現代漢語翻譯】 現代漢語譯本 如果犯了戒律能夠改正懺悔。第四個因素是不失去戒律的憶念和護持。第五個因素是念頭不散亂，遠離殺生和偷盜。這稱為初分（第一部分）。遠離淫慾是第二分（第二部分）。為什麼呢？因為遠離淫慾不會破壞自身，因為有自己的妻子，也不會破壞他人之身。遠離淫慾，遠離妄語，稱為第三分（第三部分）。接著遠離三種事物是第四分（第四部分）。為什麼呢？應當逐漸學習遠離歌舞、華麗的香、裝飾身體、高大寬廣的床座以及非時飲食，逐漸學習觀察身體是空無自我的。受持此戒，憶念不犯，遠離飲酒，是第五分（第五部分）。為什麼呢？因為要時常憶念自己現在有戒律，依靠這部分戒律，即使醉酒狂放也不能違犯。比丘尼戒（Bhikkhuni Precepts，女性出家眾的戒律）、式叉摩尼戒（Siksamana Precepts，預備成為比丘尼的女性所受的戒律）、沙彌戒（Sramanera Precepts，男性沙彌所受的戒律）、沙彌尼戒（Sramanerika Precepts，女性沙彌尼所受的戒律），這些都屬於出家戒。依靠比丘戒（Bhikkhu Precepts，男性出家眾的戒律）才能得到這些戒律。優婆夷戒（Upasika Precepts，女性在家居士所受的戒律）屬於在家戒，因為戒律相似，和優婆塞（Upasaka，男性在家居士）的禁戒沒有區別。為什麼佛制定比丘戒，也在沙彌戒中說這二部（比丘戒和沙彌戒）？比丘尼戒又說三部，即比丘尼戒、式叉摩尼戒、沙彌尼戒。因為女性的煩惱較多，應該依次受持比丘尼戒。因此佛制定比丘尼戒，說為三部。如果沙彌尼安住于小戒，依次再受式叉摩尼戒。如果能夠安住于式叉摩尼戒，戒品增多，不能快速地為她授具足戒（正式成為比丘尼的戒律），必須經過兩年學習六法。如果樂於安住於此，便授予具足戒。這樣長時間逐漸持守小戒，次第長久才能持守具足戒。為什麼沙彌戒中禁止觸控金銀財寶，而八戒（Astanga-sila）不遮止？因為沙彌安住于出家戒，出家之人與這兩種事物極不相應，即五欲之樂和裝飾身體嬉戲，隨意放逸。這兩種情況用來舉出陳舊的遮止之前的戒品，所以說遠離三種，即歌舞作樂、香華裝飾身體、高大寬廣的床座以及非時飲食，遮止第二品，遠離觸控金銀財寶。因為這些金銀財寶是一切陳舊事物的根本，從一切事物中，以此為最重要。為什麼沙彌的歌舞和裝飾身體分為兩戒，而在八戒中合為一戒？
【English Translation】 English version If one violates the precepts and can repent and reform. The fourth factor is not losing the mindfulness and protection of the precepts. The fifth factor is that the mind is not scattered, and one abstains from killing and stealing. This is called the first part. Abstaining from sexual misconduct is the second part. Why? Because abstaining from sexual misconduct does not harm oneself, because one has one's own wife, nor does it harm others. Abstaining from sexual misconduct and abstaining from false speech is called the third part. Then abstaining from three things is the fourth part. Why? One should gradually learn to abstain from singing, dancing, ornate fragrances, decorating the body, tall and wide beds, and untimely food. Gradually learn to observe that the body is empty and without self. Upholding this precept, remembering not to violate it, and abstaining from alcohol is the fifth part. Why? Because one should constantly remember that one now has precepts, and relying on this part of the precepts, even if one is drunk and unrestrained, one cannot violate them. The Bhikkhuni Precepts (precepts for female monastics), Siksamana Precepts (precepts for women preparing to become Bhikkhunis), Sramanera Precepts (precepts for male novices), and Sramanerika Precepts (precepts for female novices) all belong to the monastic precepts. One can only obtain these precepts by relying on the Bhikkhu Precepts (precepts for male monastics). The Upasika Precepts (precepts for female lay practitioners) belong to the lay precepts, because the precepts are similar and there is no difference from the precepts of an Upasaka (male lay practitioner). Why does the Buddha establish the Bhikkhu Precepts and also speak of these two parts (Bhikkhu and Sramanera precepts) in the Sramanera Precepts? The Bhikkhuni Precepts also speak of three parts, namely the Bhikkhuni Precepts, Siksamana Precepts, and Sramanerika Precepts. Because women have more afflictions, they should receive the Bhikkhuni Precepts in order. Therefore, the Buddha established the Bhikkhuni Precepts, speaking of them as three parts. If a Sramanerika dwells in the minor precepts, she should then receive the Siksamana Precepts in order. If she can dwell in the Siksamana Precepts, and the precepts increase, she should not be quickly given the full ordination (precepts for becoming a fully ordained Bhikkhuni), but must spend two years learning the six dharmas. If she is happy to dwell in this, then she is given the full ordination. In this way, gradually upholding the minor precepts for a long time, one can gradually uphold the full precepts. Why does the Sramanera Precepts prohibit touching gold and silver treasures, while the Eight Precepts (Astanga-sila) do not prohibit it? Because the Sramanera dwells in the monastic precepts, and these two things are extremely incompatible with a monastic, namely the pleasures of the five desires and decorating the body and playing, indulging in unrestrained behavior. These two situations are used to bring up the old and prohibit the previous precepts, so it is said to abstain from three things, namely singing, dancing, making music, fragrant flowers, decorating the body, tall and wide beds, and untimely food, prohibiting the second part, abstaining from touching gold and silver treasures. Because these gold and silver treasures are the root of all old things, and among all things, this is the most important. Why are the Sramanera's singing, dancing, and decorating the body divided into two precepts, while in the Eight Precepts they are combined into one?
一。于出家人不相應故重製為二。于在家人非不相應輕故作一。脫若有犯唯一懺悔。若出家人犯此二戒應二種懺。何故黃門及不能男。不得出家受具足戒。此黃門等若作比丘能作女罪。作比丘尼摩觸身故能作男罪。此二種處不堪住故。不得出家受具足戒。以此黃門及不能男。多煩惱故煩惱障故。不能發此正思惟力。依於此力數數思惟。精勤修習清凈梵行。何況能得過人聖法。是故不得出家受戒。何以故。難得善人生於是處不可分別。何故黃門及不能男。乃受三歸及於五戒。亦不得名稱優婆塞優婆夷者。親近比丘及比丘尼。名優婆塞及優婆夷。此黃門等善攝諸根。若比丘比丘尼等亦不可得常相親近。比丘比丘尼獨處屏覆不得親近。及按摩等皆不得。如優婆塞等親近比丘故不得稱名優婆塞。此黃門等若善持戒得福皆同。何者非戒非戒離前所說戒及非戒。隨所造作善不善業。從身口意以此一切可知非戒及非非戒。以是禁戒自可受所從他受。此兩種戒所生功德有差別。不受戒之時若心意同亦同護持生福無異。幾種因緣不得具足比丘禁。欲得不得略說有六。一者心破壞故。二者身根不具。三者人根不具。四者斷善根故。五者系屬他故。六者護他心故。若王縛錄怖畏賊難。負他財物畏不得活。作是思惟。我今苦惱難得活命。為我在
【現代漢語翻譯】 現代漢語譯本 一。因為與出家人不相應，所以將（戒條）重新制定為兩條。因為與在家人並非不相應，（所以犯戒的罪過）較輕，只制定一條。如果有人違犯，只需懺悔一次。如果出家人違犯這兩條戒律，應該進行兩種懺悔。為什麼黃門（指性功能不全者）以及不能行男事的人，不得出家受具足戒（佛教僧侶的最高級別戒律）？因為這些黃門等人如果做了比丘（和尚），可能會犯女罪，因為他們會觸控比丘尼（尼姑）的身體；也可能犯男罪。因為這兩種情況都不適合居住在寺院，所以不得出家受具足戒。因為這些黃門以及不能行男事的人，多有煩惱，被煩惱所障礙，不能發起正確的思維力量，依靠這種力量反覆思維，精勤地修習清凈的梵行（清凈的行為），更何況能夠獲得超越常人的聖法（佛教的真理）。所以不得出家受戒。為什麼呢？因為難以得到善人，而且在這種情況下難以分辨（其善惡）。為什麼黃門以及不能行男事的人，可以接受三歸（皈依佛、法、僧）以及五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），但不能被稱為優婆塞（男居士）或優婆夷（女居士）呢？因為親近比丘（和尚）以及比丘尼（尼姑）才能被稱為優婆塞和優婆夷。這些黃門等人雖然能夠很好地攝持諸根（控制感官），但比丘和比丘尼等也不可能經常與他們親近。比丘和比丘尼獨處時，不得親近他們，以及**等都不得親近。如同優婆塞等人親近比丘一樣，所以不得稱名為優婆塞。這些黃門等人如果能好好持戒，所得的福報都是一樣的。什麼是非戒，什麼是非戒離？前面所說的戒以及非戒，隨著所造作的善業或不善業，從身、口、意（三個方面）都可以知道什麼是非戒以及非非戒。這些禁戒可以自己受持，也可以從他人那裡受持。這兩種受戒所產生的功德有差別。不受戒的時候，如果心意相同，也同樣護持戒律，所生的福報沒有差別。有幾種因緣不能得到具足比丘禁（成為正式比丘的資格）？想要得到而不能得到，簡單來說有六種。一是心被破壞；二是身體的器官不健全；三是人的性器官不健全；四是斷了善根；五是被他人所繫屬；六是爲了保護他人的心。如果被國王囚禁、被記錄在案、害怕賊難，欠他人財物，害怕不能活命，這樣思惟：我現在苦惱，難以活命，爲了我
【English Translation】 English version I. Because it is not appropriate for monks, it is re-established as two precepts. Because it is not inappropriate for laypeople, the offense is lighter, so it is made one. If there is a violation, only one repentance is required. If a monk violates these two precepts, two kinds of repentance should be performed. Why are eunuchs (Huangmen) (referring to those with impaired sexual function) and those who cannot perform male acts not allowed to leave home and receive the full monastic precepts (Bhiksu ordination)? If these eunuchs become Bhiksus (monks), they may commit female offenses because they touch the bodies of Bhiksunis (nuns); they may also commit male offenses. Because these two situations are not suitable for living in a monastery, they are not allowed to leave home and receive the full monastic precepts. Because these eunuchs and those who cannot perform male acts have many afflictions, they are obstructed by afflictions and cannot generate the power of right thought. Relying on this power, they repeatedly contemplate and diligently cultivate pure conduct (Brahmacharya), let alone attain superhuman sacred Dharma (Buddhist truth). Therefore, they are not allowed to leave home and receive precepts. Why? Because it is difficult to find good people, and it is difficult to distinguish (their good and evil) in this situation. Why can eunuchs and those who cannot perform male acts receive the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), but not be called Upasakas (male lay devotees) or Upasikas (female lay devotees)? Because one is called Upasaka or Upasika by being close to Bhiksus (monks) and Bhiksunis (nuns). Although these eunuchs can well control their senses, it is impossible for Bhiksus and Bhiksunis to be constantly close to them. When Bhiksus and Bhiksunis are alone, they should not be close to them, and ** etc. should not be close to them. Just as Upasakas and others are close to Bhiksus, they should not be called Upasakas. If these eunuchs can uphold the precepts well, the merits they obtain are the same. What is non-precept and what is non-precept-apart? The precepts and non-precepts mentioned earlier, depending on the good or bad deeds committed, can be known from body, speech, and mind (three aspects) what is non-precept and what is non-non-precept. These precepts can be taken by oneself or received from others. There is a difference in the merits generated by these two types of precept-taking. If the mind is the same when not taking precepts, and one protects the precepts in the same way, the merits generated are no different. What are the reasons for not being able to obtain the full Bhiksu precepts (qualification to become a formal Bhiksu)? There are six reasons for wanting to obtain but not being able to obtain them, briefly speaking. First, the mind is broken; second, the body's organs are incomplete; third, the person's sexual organs are incomplete; fourth, the roots of goodness are severed; fifth, one is bound to others; sixth, to protect the minds of others. If one is imprisoned by the king, recorded, afraid of thieves, owes others money, afraid of not being able to live, thinking like this: I am now in distress, it is difficult to live, for me
家有是等苦。諸出家人安樂得活。是故我今出家入眾。現同行道得活不難。依此思惟便即出家。為怖畏故受持禁戒有處律制。莫令比丘知我犯禁。眾僧和合驅逐出眾。其心壞故。故非比丘具足禁戒是名心破壞故。復更思惟在家難活。若其出家資身為易求生不難。及至盡壽得修梵行。亦如他人修行不異。如是思惟即便出家。如此出家非破壞心。雖得具戒而非清凈。若癭癩瘺狂痟等病。如遮法說。是名第二身根不具。是破壞身若得出家。不能敬重供養師長。如是不能供養於他。便復受他清凈梵行師友信施衣食臥具。受此重施不易可銷。復亦不能增長善法。先所修善並皆退失。是故身根不具不得出家受具足戒。若是黃門及不能男。人根壞故不得出家受具足戒。如前所說諸因緣等。不能男人有三種異。一者具足不能。二者有時非時。三者毀傷損害出生以來本無男根。是名具足不能人。又半月能男。謂前十四日不能。唯第十五日能。又使他摩觸則能。不觸不能。又見他行欲則能不見不能。是名有時非時。又復刀杖傷損病壞墮落值毒觸火咒術所斷。先有男根后則失壞悉不能男。是名毀傷損害不能男人。一者本是黃門而不能男。二者本非黃門而不能男。三者本是黃門非不能男。使他觸身則能生樂。是名人根不具。斷善根者。作諸逆罪
【現代漢語翻譯】 現代漢語譯本： 在家有這樣的苦惱。出家人卻能安樂地生活。因此我現在出家加入僧團。現在一起修行生活並不困難。依據這樣的思考，我就出家了。因為害怕的緣故，受持禁戒，有些地方的戒律規定，不要讓比丘知道我犯戒。僧眾和合一致驅逐我出僧團，因為我的心已經壞了。所以，不是比丘，沒有具足禁戒，這叫做心破壞的緣故。我又進一步思考，在家生活艱難。如果出家，生活所需容易獲得，生存也不困難，並且直到壽命終結都能修習清凈的德行，和他人修行沒有不同。這樣思考後，我就出家了。如此出家，不是因為心懷破壞。即使得到具足戒，也不是清凈的。如果患有癭（yǐng，頸瘤），癩（lài，麻風病），瘺（lòu，慢性化膿病），狂（kuáng，精神失常），痟（xiāo，消渴病）等疾病，如遮法所說，這叫做第二種身體器官不健全。這是破壞身體。如果這樣的人出家，不能敬重供養師長。這樣的人不能供養他人，反而接受他人清凈梵行的師友的信施衣食臥具。接受這樣沉重的佈施不容易消化，又不能增長善法，先前所修的善業全部退失。因此，身體器官不健全的人不得出家受具足戒。 如果是黃門（huáng mén，宦官）以及不能行男事的人，因為人根損壞，不得出家受具足戒。如前面所說的各種因緣等。不能行男事的人有三種不同情況：一是完全不能，二是時能時不能，三是毀傷損害。出生以來本來就沒有男根，這叫做完全不能行男事的人。有的人半個月能行男事，即前十四天不能，只有第十五天能。有的人需要別人觸控才能，不觸控就不能。有的人看到別人行淫才能，看不到就不能。這叫做有時能有時不能。還有的人因為刀杖傷損、疾病破壞、墮落、遇到毒藥、接觸火、咒術所斷，先前有男根後來失去，完全不能行男事，這叫做毀傷損害不能行男事的人。一是本來是黃門而不能行男事，二是本來不是黃門而不能行男事，三是本來是黃門但並非不能行男事，使他觸控身體就能產生快樂，這叫做人根不健全。斷善根的人，造作各種逆罪。
【English Translation】 English version: There is such suffering in household life. Monastics, however, live in peace and happiness. Therefore, I now renounce the world and join the Sangha. Living and practicing together is not difficult. Based on this reflection, I then renounce the world. Because of fear, I uphold the precepts. Some monastic rules stipulate that monks should not know that I have violated the precepts. The Sangha, in harmony, would expel me from the community because my mind is corrupted. Therefore, not being a monk and not possessing the complete precepts is called 'mind destruction'. I further contemplate that living at home is difficult. If I renounce the world, the necessities of life are easily obtained, and survival is not difficult. Moreover, until the end of my life, I can cultivate pure conduct, no different from others' practice. After such reflection, I then renounce the world. Such renunciation is not due to a destructive mind. Even if one receives the full precepts, it is not pure. If one suffers from goiters (yǐng), leprosy (lài), fistulas (lòu), madness (kuáng), consumption (xiāo), and other diseases, as stated in the prohibitive rules, this is called the second kind of physical defect. This is a corrupted body. If such a person renounces the world, they cannot respect and support their teachers. Such a person cannot support others but instead receives the faithful offerings of clothing, food, and bedding from teachers, friends, and donors who practice pure conduct. Receiving such heavy offerings is not easy to digest, and one cannot increase good deeds. All previously cultivated good deeds are lost. Therefore, a person with physical defects may not renounce the world and receive the full precepts. If one is a eunuch (huáng mén) or impotent, because their human faculty is damaged, they may not renounce the world and receive the full precepts. As mentioned earlier, regarding the various causes and conditions, there are three different situations for those who are impotent: first, completely impotent; second, sometimes potent, sometimes not; third, damaged or injured. From birth, one has no male organ; this is called completely impotent. Some are potent for half a month, meaning they are impotent for the first fourteen days and only potent on the fifteenth day. Some require others to touch them to be potent; without touch, they are not. Some are potent when they see others engaging in sexual acts but not potent when they do not see them. This is called sometimes potent, sometimes not. Others are damaged or injured by weapons, disease, falling, encountering poison, contact with fire, or severed by spells. Having previously had a male organ but later losing it, they are completely impotent; this is called damaged or injured impotent. First, one is originally a eunuch and impotent; second, one is not originally a eunuch but is impotent; third, one is originally a eunuch but not impotent, and touching their body can produce pleasure. This is called an incomplete human faculty. Those who sever their roots of goodness commit various rebellious acts.
污比丘尼破內外道。賊住種種不共住無住。壞善根故而不得受具足禁戒。何以故。是人不羞於自他故。不凈染故。無慚愧故。善法損減。系屬他者。謂是王人陰謀王家王所識將負他債息。及他人奴他家使人。荷任他債自身質債。父母不聽。系屬他。故不得出家受具足戒。護他心者。謂諸化人護他心故不得授戒。何以故。諸龍化身以為人形。求欲出家欲聞正法求受具戒。若得具戒。眠臥之時還復龍身。睡眠逼故。已成比丘言是比丘。諸阿監彌諸優婆塞參承修訊便見龍身。于諸比丘皆生疑心。謂諸比丘並非實人。誰敢供養諸龍諸鬼。護他心故不受具戒。此六因緣不得出家受具足戒。若離諸師及以和上。戒不具足僧數不滿界不清凈。亦不得戒。幾種因緣優婆塞戒而不得受。略說有二。一者心破壞故。二者人根不具故。心破壞者。永不得受一切禁戒。不能男者。得受五戒而不得名為優婆塞。如前所說諸因緣事。複次八戒者。心破壞而不得受。隨從他故。為利養故。心不清凈口說受戒如前所說。有諸因緣不得受戒。離此諸緣得三種戒。復幾種因失比丘戒。一者舍戒。二者犯重。三者失根及二根生。四者斷于善根。五者命終。若已善受諸比丘戒。五緣則失佛法滅盡。未受戒者欲受不得已受不失。何以故。於是時中末世已至。無有一
人心不破壞而求受戒。何況能得四種道果。優婆塞戒生悔心故。善根滅故。壽命盡故。佛法滅故。如比丘戒五戒亦爾。複次八戒。至明晨朝又心破壞。是日命終則失八戒。何者無想定離遍凈欲。未離上欲。作心思惟。謂是解脫唯斷於心及心數法。如是寂靜名無想定。此是假名非別有法。略說有三。下中上修。以下修故。于現世退。不能速疾還更修習生無想天。身光狹劣不同諸天。壽命不具中間得退。中修者。若退失時。還習速得生無想天。光明轉勝壽命未盡。亦得中退。上修者。勤修習故不得退失。若得生彼光明壽命悉皆具足不得中死。所以者何。生得心滅數亦滅名無想生。何者滅盡離不用處欲。未離非想非非想欲。作心思惟求寂靜處無受無想。于受想中而見過患。即生厭離。受體四禪想體四空。於八禪定悉皆厭離。正滅於心及心數法。即入滅定。滅六識故是名滅定。非滅阿羅耶識故。此亦假名非實有法。亦有三種。下中上修亦如前說。唯不說生。以諸學人得入滅定。謂阿那含名身證者。無學人得入滅定二分解脫。于無想定學無學人並不修。何以故。以諸聖人有所生處不見解脫。聖人知見不生彼處。離於此處別有勝處。以生此處永不能得修習善法。是障難處。何者虛空唯無色處顯現虛空。何故空處。無一切色說名虛空
【現代漢語翻譯】 現代漢語譯本 不破壞自己的善心而請求受戒，更何況是能夠證得四種道果（Sotapanna, Sakadagami, Anagami, Arahat）的人呢？優婆塞戒（Upasaka vows）會因為生起後悔之心而失效，也會因為善根斷滅而失效，還會因為壽命終盡而失效，甚至會因為佛法在這個世間滅絕而失效。如同比丘戒（Bhikkhu vows）和五戒（Five Precepts）一樣。此外，八戒（Eight Precepts）如果到第二天早上就破損，或者當天就命終，也會失去。什麼是無想定（Asaññasamāpatti）呢？是已經遠離遍凈天（Subhakinha）的慾望，但還沒有遠離更高層次的慾望。通過有意的思考，認為這就是解脫，僅僅斷滅了心和心所法（mental factors）。這樣的寂靜狀態就叫做無想定。這只是一個假名，並非真實存在的法。簡略來說，有下、中、上三種修習方式。如果以低下的方式修習，就會在現世退失，不能迅速地再次修習而生到無想天（Asaññasatta）。身體的光芒狹小微弱，不同於其他天人，壽命也不完整，會在中間退失。以中等方式修習的人，如果退失了，還能迅速地再次修習而生到無想天，光明會更加殊勝，壽命未盡時，也可能中途退失。以上等方式修習的人，因為勤奮修習，所以不會退失。如果能夠生到那裡，光明和壽命都會完全具足，不會中途死亡。為什麼呢？因為生到那裡，心和心所法都滅盡了，所以叫做無想生。什麼是滅盡定（Nirodhasamāpatti）呢？是已經遠離不用處天（Akiñcaññāyatana）的慾望，但還沒有遠離非想非非想處天（Nevasaññānāsaññāyatana）的慾望。通過有意的思考，尋求寂靜之處，沒有感受也沒有思想。在感受和思想中看到過患，因此生起厭離之心。感受的本體是四禪（Four Jhanas），思想的本體是四空定（Four Formless Realms）。對於八禪定（Eight Jhanas and Formless Realms）都生起厭離之心，從而真正地滅盡心和心所法，就進入了滅盡定。因為滅盡了前六識（Six Consciousnesses），所以叫做滅盡定，但並沒有滅盡阿羅耶識（Alaya Consciousness）。這也是一個假名，並非真實存在的法。也有下、中、上三種修習方式，如同前面所說。只是不說生到哪裡，因為只有學人（正在修行的人）才能進入滅盡定，也就是阿那含（Anagami），被稱為身證者（Kayasakkhi）。無學人（已經完成修行的人）進入滅盡定是二分解脫（Ubhagato Vimutto）。對於無想定，學人和無學人都不修習。為什麼呢？因為聖人無論生到哪裡，都不會在那裡見到解脫。聖人的知見是不會生在那裡的，而是遠離那裡，另有殊勝之處。因為生到那裡，永遠不能修習善法，那是一個障礙之處。什麼是虛空（Akasa）呢？只有無色界（Formless Realm）才能顯現虛空。為什麼空無一物的處所，才被稱作虛空呢？
【English Translation】 English version How much more so should one who seeks to receive precepts without destroying their own good heart, especially one who is able to attain the four stages of enlightenment (Sotapanna, Sakadagami, Anagami, Arahat)? The Upasaka vows are nullified by arising of regret, by the destruction of good roots, by the end of lifespan, and even by the extinction of the Buddha's teachings in the world. It is the same with the Bhikkhu vows and the Five Precepts. Furthermore, the Eight Precepts are lost if they are broken by the next morning, or if one dies on that day. What is Asaññasamāpatti (Cessation of Perception)? It is the state of having abandoned the desire for the Subhakinha (radiant gods) realm, but not yet abandoned the desire for higher realms. Through intentional thought, one considers this to be liberation, merely ceasing the mind and mental factors. Such a state of tranquility is called Asaññasamāpatti. This is merely a conventional term, not a truly existing dharma. Briefly speaking, there are three types of practice: inferior, intermediate, and superior. If one practices in an inferior way, one will regress in this life, unable to quickly resume practice and be reborn in the Asaññasatta (non-percipient beings) realm. The radiance of the body is narrow and weak, unlike other devas, and the lifespan is incomplete, with regression occurring in the middle. One who practices in an intermediate way, if they regress, can quickly resume practice and be reborn in the Asaññasatta realm. The radiance becomes more excellent, and even if the lifespan is not exhausted, one may regress midway. One who practices in a superior way, because of diligent practice, will not regress. If one is able to be born there, the radiance and lifespan will be fully complete, and one will not die midway. Why is this so? Because upon being born there, the mind and mental factors are extinguished, hence it is called Asaññasatta. What is Nirodhasamāpatti (Cessation of Feeling and Perception)? It is the state of having abandoned the desire for the Akiñcaññāyatana (sphere of nothingness) realm, but not yet abandoned the desire for the Nevasaññānāsaññāyatana (sphere of neither perception nor non-perception) realm. Through intentional thought, one seeks a place of tranquility, without feeling or thought. Seeing the faults in feeling and thought, one arises with aversion. The essence of feeling is the Four Jhanas, and the essence of thought is the Four Formless Realms. One arises with aversion to all Eight Jhanas and Formless Realms, thereby truly ceasing the mind and mental factors, and enters Nirodhasamāpatti. Because the first six consciousnesses are extinguished, it is called Nirodhasamāpatti, but the Alaya Consciousness is not extinguished. This is also a conventional term, not a truly existing dharma. There are also three types of practice: inferior, intermediate, and superior, as mentioned before. However, it is not said where one is born, because only learners (those who are currently practicing) can enter Nirodhasamāpatti, that is, Anagamis, who are called Kayasakkhi (body witness). Arahats (those who have completed practice) enter Nirodhasamāpatti as Ubhagato Vimutto (liberated in both ways). Regarding Asaññasamāpatti, learners and non-learners do not practice it. Why is this so? Because wherever a sage is born, they will not see liberation there. The knowledge and vision of a sage will not arise there, but rather is far from there, in another superior place. Because if one is born there, one can never practice good dharmas, it is a place of obstruction. What is Akasa (space)? Only the Formless Realm can manifest space. Why is a place empty of all forms called space?
。是故假名說空非是實法。何者非數滅以因緣自得現前故生諸法。離此生因余法不生。究竟寂滅名非數滅。是時諸法即不得生。過此生時不復更生。未來未起不得言有。若未來法因緣應生。和合則生為誰所遮而令不生。名之為常。是故無別一法名非數滅。是諸學人已見真諦卵生濕生郁單越生無想天生。女人黃門及不能男無根二根。復有愛愿不更得生。名非數滅同一種相。何以故。是諸學人復生愛染能作生業。無有是處。未拔種本故業受生。何以故。是諸色心不相應法。從於生相至非數滅。於心法中非是心數。若於色中非是可見非不可見。以是義故。名不相應色。及不如意及有舍處名色分別。聲分別者。眾生數因非眾生因眾生非眾生因。事分別者。是口所作。住分別者。如前說。香分別者。謂根莖皮心葉華果是香分別。香味觸中無事分別。住分別者。如前色說。味相分別者。謂甜苦等住亦如前。觸有多種分別如前。第三境者。於十方中即可得知。第四境者。三世分別。第五境者。實不實取分別可知。第六境者。於一邊處得取具足。如是自分諸有色塵明瞭分別。何者思惟。能生識者于共于諸根。不破壞者。與明瞭塵同興發心。如此思惟能生諸識。是名色陰境分思惟。雜思惟者。于欲界陰入住是處色界色生於此身。云何上界
【現代漢語翻譯】 現代漢語譯本：因此，假名所說的『空』並非真實存在的法。什麼是非數滅（Nirasaṃkhyāta-nirodha，通過斷滅煩惱而達到的滅盡）呢？因為因緣和合而自然生起，所以產生諸法。離開了這些生起的原因，其他的法就不會產生。究竟的寂滅稱為非數滅。當達到非數滅時，諸法就不能再生起。過了這個生起的時間，就不會再次生起。未來還沒有生起的法，不能說它存在。如果未來的法因緣成熟應該生起，因緣和合就會生起，誰能夠阻止它而不讓它生起呢？如果能夠阻止，那就成了常法了。所以，沒有一個單獨的法叫做非數滅。這些修行人已經見到了真諦，對於卵生、濕生、郁單越生（Uttarakuru，北俱盧洲）、無想天生（Asañjñā-deva，無想天）的眾生，以及女人、黃門（Eunuch，太監）和不能男（Impotent male，性無能者），無根二根（Bisexual，雙性人），他們因為愛慾和願望而不再受生，這被稱為非數滅，具有同一種相。為什麼呢？因為這些修行人如果再生起愛染，就會造作生業，這是不可能的。因為沒有拔除種子的根本，所以才會因業而受生。為什麼呢？因為這些色法和心不相應法，從生起的狀態到非數滅的狀態，在心法中不是心數法（Caitasika，心所法），在色法中不是可見的也不是不可見的。因為這個原因，稱為不相應色法（Citta-viprayukta-saṃskāra，心不相應行），以及不如意和有捨棄之處，這稱為色分別。聲音的分別，包括眾生數的原因、非眾生數的原因、眾生和非眾生的原因。事情的分別，是口所造作的。住所的分別，如前面所說。香的分別，是指根、莖、皮、心、葉、花、果的分別。在香味觸中沒有事情的分別。住所的分別，如前面所說的色法。味道的相狀分別，是指甜、苦等，住所也如前面所說。觸有多種，分別如前面所說。第三種境界，在十方中就可以得知。第四種境界，通過三世來分別。第五種境界，通過真實和不真實的取捨來分別可知。第六種境界，在某一邊處能夠完全獲得。像這樣，對於自身所擁有的各種色塵，要明瞭地分別。什麼是思惟呢？能夠產生識的，對於共同的或者各個根，不破壞的，與明瞭的塵境一同引發心。這樣的思惟能夠產生各種識，這稱為色陰的境界分別思惟。雜思惟，是指在欲界陰中安住，色法在這裡產生於這個身體。那麼，上界（Higher realms，更高的境界）呢？
【English Translation】 English version: Therefore, the 'emptiness' spoken of by provisional names is not a real, existing dharma. What is Nirasaṃkhyāta-nirodha (cessation through the eradication of afflictions)? Because of the arising of conditions, various dharmas arise. Apart from these causes of arising, other dharmas will not arise. Ultimate quiescence is called Nirasaṃkhyāta-nirodha. When Nirasaṃkhyāta-nirodha is attained, dharmas cannot arise again. After this time of arising has passed, they will not arise again. A future dharma that has not yet arisen cannot be said to exist. If a future dharma should arise due to conditions, and the conditions come together, who can prevent it from arising? If it could be prevented, it would become a permanent dharma. Therefore, there is no separate dharma called Nirasaṃkhyāta-nirodha. These practitioners have already seen the truth, regarding beings born from eggs, born from moisture, born in Uttarakuru (the Northern Continent), born in the Asañjñā-deva (the Realm of Non-Perception), as well as women, eunuchs, impotent males, and those with no or two sexual organs (bisexual), they will no longer be reborn due to desire and vows. This is called Nirasaṃkhyāta-nirodha, having the same characteristic. Why? Because if these practitioners were to generate desire again, they would create karma for rebirth, which is impossible. Because the root of the seed has not been pulled out, they will receive rebirth due to karma. Why? Because these forms and non-corresponding mental formations, from the state of arising to the state of Nirasaṃkhyāta-nirodha, are not mental functions (Caitasika) in mental dharmas, and are neither visible nor invisible in form dharmas. For this reason, they are called non-corresponding form dharmas (Citta-viprayukta-saṃskāra), as well as unpleasantness and places of abandonment. This is called the discrimination of form. The discrimination of sound includes the cause of the number of beings, the cause of non-beings, and the cause of beings and non-beings. The discrimination of things is what is created by the mouth. The discrimination of dwelling is as previously described. The discrimination of smell refers to the discrimination of roots, stems, skin, heartwood, leaves, flowers, and fruits. There is no discrimination of things in smell, taste, and touch. The discrimination of dwelling is as previously described for form. The discrimination of taste refers to sweet, bitter, etc., and the dwelling is also as previously described. Touch has many kinds, and the discrimination is as previously described. The third realm can be known in the ten directions. The fourth realm is discriminated through the three times. The fifth realm can be known through the discrimination of taking what is real and unreal. The sixth realm can be fully obtained in one place. In this way, one should clearly discriminate the various form dusts that one possesses. What is thinking? That which can generate consciousness, for the common or individual roots, without destroying them, together with the clear dust realm, evokes the mind. Such thinking can generate various consciousnesses. This is called the thinking of the discrimination of the realm of the form aggregate. Mixed thinking refers to dwelling in the form aggregate of the desire realm, where form arises in this body. Then, what about the higher realms?
諸色與地獄共別處而住不別處耶。答曰。不別處住猶如沙水。是名色陰雜分思惟色陰分別思惟究竟。
決定藏論卷中 大正藏第 30 冊 No. 1584 決定藏論
決定藏論卷下
梁天竺三藏真諦譯心地品之三
如經中說。六種勝智。謂陰入界四諦因緣二十二根。如是勝智云何分別。
郁陀南。
相義及分別 次第攝受依 依此六種法 了知陰入等
何者色相。謂十一種。眼等及觸。法入中色有。依四大有是四大。皆是礙相。何者受相。謂有六種眼等觸生。又三種受有二種依。謂色及心依色身受。何以故。五根色故。若根有色依眼等受。是名身受。何故五根不名為身。答曰。根自相故用各異故。若異相故不同身相。是故根受不名身受。答曰。不離身故。有眼等根。依根生受故。名身受。此說無過。若說不離言無過者心不離身。是故心受亦名身受。凡一切受皆名身受。答曰。身與諸根不得相離。心不如是。如有眾生生無色處離身有心。是故根受得名身受。心得離身故名心受。是一切受得有二名。謂一切受皆是用相三種因緣。一者是塵勝力。二者思惟勝力。三者自在勝力。
何者想相六種如前。又六種生有相想無相想小想大想無量想無用想。此一切想得
【現代漢語翻譯】 現代漢語譯本 『諸色』（一切有形之物）與地獄（欲界）是共同在一個地方存在還是在不同的地方存在呢？回答是：不是在不同的地方存在，就像沙子和水一樣混合在一起。這被稱為對『色陰』（五蘊之一，指物質現象）的混合部分的思考，是對『色陰』的分別思考的最終結論。
《決定藏論》卷中 大正藏第30冊 No. 1584 《決定藏論》
《決定藏論》卷下
梁朝天竺三藏真諦譯《心地品》之三
如經中所說，有六種殊勝的智慧，即『陰』（五蘊）、『入』（十二處）、『界』（十八界）、『四諦』（苦集滅道）、『因緣』（十二因緣）、『二十二根』（二十二根）。那麼，如何分別這些殊勝的智慧呢？
郁陀南（綱要偈）： 相、義及分別，次第攝受依； 依此六種法，了知陰入等。
什麼是『色相』（物質的特性）？有十一種，即眼等五根以及觸覺。在『法入』（法處）中存在著色法。依賴四大（地水火風）而存在，這四大都是障礙之相。什麼是『受相』（感受的特性）？有六種，即眼等六根接觸外境所產生的感受。又有三種感受，有兩種所依賴之物，即色身和心。依賴色身而產生感受。為什麼呢？因為五根是色法。如果根有色，依賴眼等根而產生感受，這被稱為身受。為什麼五根不稱為身呢？回答是：因為根有各自的特性，作用也各不相同。如果特性不同，就不同於身體的特性。所以根的感受不稱為身受。回答是：因為不離開身體，有眼等根，依賴根而產生感受，所以稱為身受。這種說法沒有過失。如果說不離開就沒有過失，那麼心也不離開身體，所以心的感受也稱為身受。凡是一切感受都稱為身受。回答是：身體和諸根不能相互分離，心卻不是這樣。如有眾生生於無色界，離開身體而有心。所以根的感受可以稱為身受，心可以離開身體，所以稱為心受。因此一切感受可以有兩個名稱。所謂一切感受都是用相，有三種因緣。一是塵境的殊勝力量，二是思惟的殊勝力量，三是自在的殊勝力量。
什麼是『想相』（表象的特性）？有六種，如前所述。又有六種想，即有相想、無相想、小想、大想、無量想、無用想。這一切想都...
【English Translation】 English version Do 『all forms』 (諸色, all material things) and the lower realm (地獄, the desire realm) exist together in the same place, or do they exist in different places? The answer is: they do not exist in different places; they are mixed together like sand and water. This is called contemplating the mixed aspects of 『rupa-skandha』 (色陰, the aggregate of form, one of the five aggregates, referring to material phenomena), and it is the ultimate conclusion of the differentiated contemplation of 『rupa-skandha』.
The Treatise on the Determination of the Treasury, Volume Middle Taisho Tripitaka Volume 30, No. 1584, The Treatise on the Determination of the Treasury
The Treatise on the Determination of the Treasury, Volume Lower
Translated by the Tripiṭaka Master Paramārtha of Liang, Chapter 3 of the Mind-Ground
As it is said in the sutras, there are six kinds of supreme wisdom, namely 『skandhas』 (陰, the five aggregates), 『ayatanas』 (入, the twelve sense bases), 『dhatus』 (界, the eighteen realms), 『Four Noble Truths』 (四諦, the truths of suffering, its origin, its cessation, and the path to its cessation), 『dependent origination』 (因緣, the twelve links of dependent origination), and 『twenty-two faculties』 (二十二根, the twenty-two faculties). How are these supreme wisdoms to be differentiated?
Udanavarga (summary verse): Aspects, meanings, and differentiations, sequence, reception, and reliance; Relying on these six dharmas, one understands the skandhas, ayatanas, etc.
What is the 『aspect of form』 (色相, the characteristic of matter)? There are eleven kinds, namely the five sense organs such as the eye, and touch. Within the 『dharmadhatu』 (法入, the realm of dharmas) there exists form. It exists dependent on the four great elements (四大, earth, water, fire, and wind), and these four great elements are all aspects of obstruction. What is the 『aspect of sensation』 (受相, the characteristic of feeling)? There are six kinds, namely the sensations arising from contact of the six sense organs such as the eye with external objects. Furthermore, there are three kinds of sensations, and two things on which they rely, namely the physical body and the mind. Sensations arise dependent on the physical body. Why? Because the five sense organs are form. If the organ has form, and sensations arise dependent on the eye and other organs, this is called bodily sensation. Why are the five sense organs not called the body? The answer is: because the organs have their own characteristics, and their functions are different. If the characteristics are different, they are different from the characteristic of the body. Therefore, the sensation of the organs is not called bodily sensation. The answer is: because they do not leave the body, there are the eye and other organs, and sensations arise dependent on the organs, therefore it is called bodily sensation. This statement is without fault. If it is said that there is no fault in saying that they do not leave, then the mind also does not leave the body, therefore the sensation of the mind is also called bodily sensation. All sensations are called bodily sensations. The answer is: the body and the organs cannot be separated from each other, but the mind is not like this. For example, there are beings born in the formless realm, who have a mind without a body. Therefore, the sensation of the organs can be called bodily sensation, and the mind can leave the body, therefore it is called mental sensation. Therefore, all sensations can have two names. All sensations are aspects of function, and there are three kinds of conditions. First, the supreme power of the object; second, the supreme power of thought; third, the supreme power of freedom.
What is the 『aspect of perception』 (想相, the characteristic of perception)? There are six kinds, as mentioned before. Furthermore, there are six kinds of perceptions, namely perception with form, perception without form, small perception, large perception, limitless perception, and useless perception. All these perceptions...
二種異。一者世間。二出世間。緣于欲界是名小想。緣於色界是名大想。緣空識處名無量想。緣無所用處是無用想。此欲界等是名有相想。非想非非想是無相想。出世間想。謂諸學人及無學人。是一切相分別想相。何者行相。如前六種復五種事。一者為與諸塵。二者得共俱故。三者有為遠離。四者起煩惱業。五者心得自在。略說三種善不善無記。一切牽果。是名行相。
何者識相。亦有六種所謂眼識乃至意識。是識相分復有三種。一者用分。二者緣多分境。三者住諸異分。用分有三。境分有六。住分亦三。如此等分。分別十八取塵為相。是五陰相。
何者陰義。色者過去未來現在。乃至近遠一切諸色。總名陰義。如是等色乃至於識如是總攝一切和合皆名陰義。何故佛說和合陰義。以此諸陰唯是和合無有實我。是故佛說名為陰義。何者色陰。分別有六。一者隨類。二者隨相。三者識依不依。四者離識不離識。五者想塵。六者色究竟處。此一切色所謂四大及依四大。是名隨類。色相三種。一者凈色。二者凈塵。三者心塵。共相者皆是質礙。一切諸色皆是共相。何者識。依不依是眾生數。名之為依。復有色處。識初入乃至生受。是名識依。離如是色名為不依。何者離識不離識。色不離說名自分。共識。同用故。
【現代漢語翻譯】 現代漢語譯本： 有兩種不同。一是世間的，二是出世間的。緣于欲界的想叫做小想，緣于**的想叫做大想。緣于空識處的想叫做無量想，緣于無所有處的想叫做無用想。這欲界等等叫做有相想，非想非非想叫做無相想。出世間的想，是指那些還在學習的人以及已經學成的人。這是一切相的分別想相。什麼是行相呢？就像前面說的六種想，再加上五種事：一是爲了和各種塵境相遇，二是爲了能夠共同存在，三是爲了能夠遠離有為法，四是會生起煩惱和業，五是心能夠得到自在。簡單來說有三種，善、不善、無記，一切都會牽引結果，這叫做行相。
什麼是識相呢？也有六種，就是眼識乃至意識。這識相的部分又有三種：一是作用的部分，二是緣取很多境界，三是安住于各種不同的部分。作用的部分有三種，境界的部分有六種，安住的部分也有三種。像這樣分別十八種取塵為相，這就是五陰相。
什麼是陰的意義呢？色，指的是過去、未來、現在的，乃至近處、遠處的一切色，總的名稱叫做陰的意義。像這樣的色，乃至識，像這樣總括攝取一切和合，都叫做陰的意義。為什麼佛說和合的陰的意義呢？因為這些陰只是和合，沒有實在的自我，所以佛說叫做陰的意義。什麼是色陰呢？可以分為六種：一是隨類，二是隨相，三是識所依或不依，四是離識或不離識，五是想塵，六是色究竟處（Rūpadhātu，色界天的最高處）。這一切色，就是四大（地、水、火、風）以及依於四大而生的，這叫做隨類。色的相有三種：一是凈色，二是凈塵，三是心塵。共同的相都是質礙。一切諸色都是共同的相。什麼是識依或不依呢？是眾生數的，叫做依。還有色處（Rūpāyatana，色的境界），識最初進入乃至產生感受，這叫做識依。離開這樣的色叫做不依。什麼是離識或不離識呢？色不離識叫做自分，因為和識共同作用。
【English Translation】 English version: There are two kinds of differences. The first is mundane (世間, shìjiān), and the second is supramundane (出世間, chūshìjiān). Thoughts related to the desire realm (欲界, yùjiè) are called 'small thoughts.' Thoughts related to ** are called 'large thoughts.' Thoughts related to the realm of infinite space (空識處, kōngshìchù) are called 'infinite thoughts.' Thoughts related to the realm of nothingness (無所有處, wúsuǒyǒuchù) are called 'thoughts of nothingness.' These desire realms, etc., are called 'thoughts with form' (有相想, yǒuxiàngxiǎng). The realm of neither perception nor non-perception (非想非非想, fēixiǎngfēifēixiǎng) is called 'thought without form' (無相想, wúxiàngxiǎng). Supramundane thoughts refer to those who are still learning and those who have already learned. These are all aspects of discriminative thought.
What are the characteristics of action (行相, xíngxiàng)? Like the six types mentioned earlier, plus five things: first, to encounter various dusts (塵, chén); second, to be able to exist together; third, to be able to distance oneself from conditioned phenomena (有為法, yǒuwéifǎ); fourth, to generate afflictions (煩惱, fánnǎo) and karma (業, yè); fifth, for the mind to attain freedom. Briefly, there are three types: wholesome, unwholesome, and neutral (善、不善、無記, shàn, bùshàn, wújì). Everything leads to consequences. This is called the characteristic of action.
What are the characteristics of consciousness (識相, shìxiàng)? There are also six types, namely eye consciousness (眼識, yǎnshì) up to mind consciousness (意識, yìshì). These aspects of consciousness are further divided into three: first, the aspect of function; second, the aspect of relating to many objects; third, the aspect of abiding in various different parts. The aspect of function has three parts, the aspect of objects has six parts, and the aspect of abiding also has three parts. Like this, distinguishing eighteen aspects of grasping dusts as characteristics. These are the characteristics of the five aggregates (五陰, wǔyīn).
What is the meaning of the aggregates (陰義, yīnyì)? 'Form' (色, sè) refers to all forms in the past, future, and present, even near and far. The general name is called the meaning of aggregates. Like this, form, up to consciousness (識, shì), like this, encompassing and gathering everything together, all are called the meaning of aggregates. Why does the Buddha speak of the meaning of aggregates as a gathering? Because these aggregates are merely a gathering, without a real self (我, wǒ). Therefore, the Buddha speaks of it as the meaning of aggregates. What is the aggregate of form (色陰, sèyīn)? It can be divided into six types: first, according to category; second, according to characteristic; third, whether consciousness relies on it or not; fourth, whether it is separate from consciousness or not; fifth, thought dust; sixth, the Pure Abode Heavens (色究竟處, Sèjiūjìngchù). All these forms, namely the four great elements (四大, sìdà) (earth, water, fire, wind) and what arises dependent on the four great elements, are called 'according to category.' There are three types of characteristics of form: first, pure form; second, pure dust; third, mind dust. The common characteristic is all are obstructive. All forms are common characteristics. What is 'consciousness relies on it or not'? That which is of the number of sentient beings is called 'relies on.' Also, the sense base of form (色處, sèchù), the initial entry of consciousness up to the arising of feeling, is called 'consciousness relies on.' Separating from such form is called 'does not rely on.' What is 'separate from consciousness or not'? Form not separate from consciousness is called 'one's own share,' because it functions together with consciousness.
又復離識名不自分。相似相續能生於觸名為自分。雖相似相續不生於觸名不自分。有三種想名為色塵。一者色想。二者礙想。三者種種想。色想者三相。一者顯現色。二者礙色。三者聚色。此三相塵如次第故取青黑等名為色想。妨人遊行名為礙想。取于男女田宅等相名種種想。塵色色究竟者。略說有二。地獄墮欲界色界業增上緣。若四空處。依于作業則無有色。依自在定有妙光色。何故一切色種得自在智。修現定故是妙定色。何者受陰。分別有五。一者受類。二者自相。三者生處。四者思惟分別。五者滅處。何者受類用處法。何者自相苦樂不苦不樂。樂受者生樂住樂壞苦愛著因緣。苦受者生苦住苦壞樂離愛因緣。不苦不樂者行苦故苦解脫愛緣。此一切受皆悉是苦名受共相。何者生處。從十六觸受陰得生。何者十六。謂六根觸礙觸依言觸苦觸樂觸不苦不樂觸欲觸瞋觸無明觸明觸非明無明觸。依根取塵名六根觸。依塵思惟生於礙觸。依心出言名依言觸。三種受觸依縛依解。欲瞋癡觸則依于縛。明非明無明觸依于解脫。何者思惟分別。一切諸佛八種分別幾種受。何者受集。何者受滅。何者受集行道。何者受滅行道。何者受味。何者受過。何者受滅處。生相分別有三種受。有觸集故則有受集。廣說如經。是八種相分別受陰。一
【現代漢語翻譯】 現代漢語譯本 又，如果『識』（consciousness）不能區分自身，就稱為『不自分』（not self-distinguishing）。如果『識』相似相續，能夠產生『觸』（contact），就稱為『自分』（self-distinguishing）。如果『識』雖然相似相續，但不能產生『觸』，就稱為『不自分』。 有三種『想』（perception）稱為『色塵』（form-object）。第一種是『色想』（form-perception），第二種是『礙想』（resistance-perception），第三種是『種種想』（various-perception）。『色想』有三種相：第一是『顯現色』（manifestation-form），第二是『礙色』（resistance-form），第三是『聚色』（aggregate-form）。這三種相的『塵』，按照次第取青、黑等顏色，稱為『色想』。妨礙人的事物稱為『礙想』。取男女、田宅等相，稱為『種種想』。 『塵』的究竟意義，簡略地說有兩種。地獄眾生因墮入欲界（desire realm），『業』（karma）的增上緣故而有『塵』。如果處於『四空處』（four formless realms），依賴於作業，則沒有『色』（form）。依賴於自在定（self-mastery concentration）則有美妙的光色。為什麼一切『色種』（form-seed）能得到自在智（self-mastery wisdom）？因為修習顯現定（manifestation concentration）的緣故，這是美妙的定色（concentration-form）。 什麼是『受陰』（feeling aggregate）？分別有五種：第一是『受類』（feeling category），第二是『自相』（own-characteristic），第三是『生處』（arising place），第四是『思惟分別』（thinking and discrimination），第五是『滅處』（cessation place）。 什麼是『受類』的用處法？什麼是『自相』？『自相』是苦、樂、不苦不樂。樂受（pleasant feeling）的生起是樂，住留是樂，壞滅是苦，是愛著（attachment）的因緣。苦受（painful feeling）的生起是苦，住留是苦，壞滅是樂，是離愛（detachment）的因緣。不苦不樂受（neutral feeling）因為行苦（suffering of change）的緣故是苦，是解脫愛（detachment from attachment）的因緣。這一切受都是苦，稱為『受』的共相（common characteristic）。 什麼是『生處』？從十六觸（sixteen contacts）『受陰』得以生起。什麼是十六觸？即六根觸（six sense-organs contact）、礙觸（resistance contact）、依言觸（dependent-on-speech contact）、苦觸（painful contact）、樂觸（pleasant contact）、不苦不樂觸（neutral contact）、欲觸（desire contact）、瞋觸（anger contact）、無明觸（ignorance contact）、明觸（knowledge contact）、非明觸（non-knowledge contact）、無明觸（ignorance contact）。依賴根（sense-organ）取塵（sense-object）稱為『六根觸』。依賴塵思惟產生『礙觸』。依賴心（mind）發出語言稱為『依言觸』。三種受觸依賴於束縛或解脫。欲、瞋、癡觸依賴於束縛。明、非明、無明觸依賴於解脫。 什麼是『思惟分別』？一切諸佛對八種分別有幾種受？什麼是受集（accumulation of feeling）？什麼是受滅（cessation of feeling）？什麼是受集行道（path leading to the accumulation of feeling）？什麼是受滅行道（path leading to the cessation of feeling）？什麼是受味（gratification of feeling）？什麼是受過（danger of feeling）？什麼是受滅處（place of cessation of feeling）？生相分別有三種受。有觸集（accumulation of contact）的緣故，則有受集。廣說如經。這八種相分別『受陰』。 一
【English Translation】 English version Furthermore, if 『consciousness』 (識, vijnana) cannot distinguish itself, it is called 『not self-distinguishing』 (不自分, na svayam-vibhaga). If 『consciousness』 is similar and continuous and can generate 『contact』 (觸, sparsha), it is called 『self-distinguishing』 (自分, svayam-vibhaga). If 『consciousness』 is similar and continuous but cannot generate 『contact』, it is called 『not self-distinguishing』. There are three types of 『perception』 (想, samjna) called 『form-object』 (色塵, rupa-dust). The first is 『form-perception』 (色想, rupa-samjna), the second is 『resistance-perception』 (礙想, pratigha-samjna), and the third is 『various-perception』 (種種想, nana-samjna). 『Form-perception』 has three aspects: the first is 『manifestation-form』 (顯現色, samdarshana-rupa), the second is 『resistance-form』 (礙色, pratigha-rupa), and the third is 『aggregate-form』 (聚色, samcaya-rupa). These three aspects of 『object』, in sequence, taking blue, black, etc., as colors, are called 『form-perception』. Things that obstruct people are called 『resistance-perception』. Taking the appearance of men, women, fields, houses, etc., is called 『various-perception』. The ultimate meaning of 『object』, briefly speaking, is twofold. Beings in the lower realms, because they have fallen into the desire realm (欲界, kama-dhatu), have 『objects』 due to the increasing condition of 『karma』 (業, karma). If one is in the 『four formless realms』 (四空處, catuh-arupa-ayatana), depending on actions, there is no 『form』 (色, rupa). Depending on self-mastery concentration (自在定, vasita-samadhi), there are wonderful light-forms. Why can all 『form-seeds』 (色種, rupa-bija) attain self-mastery wisdom (自在智, vasita-jnana)? Because of cultivating manifestation concentration (現定, pratyaksa-samadhi), these are wonderful concentration-forms (定色, samadhi-rupa). What is the 『feeling aggregate』 (受陰, vedana-skandha)? It is divided into five types: the first is 『feeling category』 (受類, vedana-jati), the second is 『own-characteristic』 (自相, svalaksana), the third is 『arising place』 (生處, utpatti-sthana), the fourth is 『thinking and discrimination』 (思惟分別, vitarka-vikalpa), and the fifth is 『cessation place』 (滅處, nirodha-sthana). What is the function-dharma of 『feeling category』? What is its 『own-characteristic』? The 『own-characteristic』 is pain, pleasure, neither-pain-nor-pleasure. The arising of pleasant feeling (樂受, sukha-vedana) is pleasure, its abiding is pleasure, its destruction is pain, and it is the cause of attachment (愛著, trsna). The arising of painful feeling (苦受, duhkha-vedana) is pain, its abiding is pain, its destruction is pleasure, and it is the cause of detachment from attachment (離愛, viraga). Neither-pain-nor-pleasure feeling (不苦不樂受, aduhkha-asukha-vedana) is pain because of the suffering of change (行苦, samskara-duhkha), and it is the cause of detachment from attachment. All these feelings are suffering, called the common characteristic (共相, samanya-laksana) of 『feeling』. What is the 『arising place』? The 『feeling aggregate』 arises from the sixteen contacts (十六觸, sodaśa-sparsha). What are the sixteen contacts? They are the six sense-organs contacts (六根觸, sad-indriya-sparsha), resistance contact (礙觸, pratigha-sparsha), dependent-on-speech contact (依言觸, adhivacana-sparsha), painful contact (苦觸, duhkha-sparsha), pleasant contact (樂觸, sukha-sparsha), neither-pain-nor-pleasure contact (不苦不樂觸, aduhkha-asukha-sparsha), desire contact (欲觸, kama-sparsha), anger contact (瞋觸, krodha-sparsha), ignorance contact (無明觸, avidya-sparsha), knowledge contact (明觸, vidya-sparsha), non-knowledge contact (非明觸, avidya-sparsha), ignorance contact (無明觸, avidya-sparsha). Depending on the sense-organ (根, indriya) taking the sense-object (塵, dust), it is called 『six sense-organs contacts』. Depending on thinking about the object, 『resistance contact』 arises. Depending on the mind (心, citta) uttering speech, it is called 『dependent-on-speech contact』. The three types of feeling contact depend on bondage or liberation. Desire, anger, and delusion contacts depend on bondage. Knowledge, non-knowledge, and ignorance contacts depend on liberation. What is 『thinking and discrimination』? How many types of feeling do all Buddhas have regarding the eight discriminations? What is the accumulation of feeling (受集, vedana-samudaya)? What is the cessation of feeling (受滅, vedana-nirodha)? What is the path leading to the accumulation of feeling (受集行道, vedana-samudaya-gamini-pratipada)? What is the path leading to the cessation of feeling (受滅行道, vedana-nirodha-gamini-pratipada)? What is the gratification of feeling (受味, vedana-asvada)? What is the danger of feeling (受過, vedana-adinava)? What is the place of cessation of feeling (受滅處, vedana-nirodha-sthana)? The arising aspect distinguishes three types of feeling. Because there is accumulation of contact (觸集, sparsha-samudaya), there is accumulation of feeling. Expounded in detail as in the sutras. These eight aspects distinguish the 『feeling aggregate』. One
者自相分別。二者現因分別。三者因滅分別。四者現在未來分別。五者受滅道分別。六者濁用分別。七者清凈分別。八者受滅處分別。名分別。何者滅處。初禪滅憂根。二禪滅苦根。三禪滅喜根。四禪滅樂根滅盡定滅舍根是名受滅。處分別。
何者想陰。分別有五。一者隨類。二者隨相。三者顛倒。四者不顛倒。五者決定。取境別相能生想法是名隨類。隨相有六。已如前釋。取境雖異皆想共相名為隨相。凡夫無智無明覆心。起邪思惟。依二見半出四顛倒。依于無常謂以為常。是修常想。為依見取出二顛倒。謂苦中計樂。不凈計凈。依于身見出我顛倒。于無我中取法我相。復有在家名心顛倒。如出家人名見顛倒。分別又有異想顛倒。於四種類生邪修想名想顛倒。於四種類生決定智起信分別名見顛倒。何者不顛倒想。諸有智人無有無明。起正思惟。于無常境見於無常。于苦見苦。于不凈境見於不凈。于無我境見於無我。起正修想名不顛倒想。於此四種能起信樂是名心不顛倒。於此四種正見正知名見不顛倒。是名想不顛倒。何者決定。分別有五。一塵決定。二用決定。三者假名決定。四者不實決定。五者實義決定。取塵自相取似相是塵決定。于塵生受取別異相名用決定。依于自他是名是生是姓等相。隨世俗語作想境界
【現代漢語翻譯】 現代漢語譯本 這些是自相分別。第二種是現因分別。第三種是因滅分別。第四種是現在未來分別。第五種是受滅道分別。第六種是濁用分別。第七種是清凈分別。第八種是受滅處分別。這些被稱為名分別。
什麼是滅處？初禪（Dhyana，禪定）滅除憂根。二禪滅除苦根。三禪滅除喜根。四禪滅除樂根。滅盡定（Nirodha-samāpatti，一種高級禪定狀態）滅除舍根。這被稱為受滅處分別。
什麼是想陰（Saṃjñā-skandha，識別蘊）？分別有五種：第一種是隨類。第二種是隨相。第三種是顛倒。第四種是不顛倒。第五種是決定。取境的差別相，能夠產生想法，這被稱為隨類。隨相有六種，已如前文解釋。取境雖然不同，但都想共同之相，這名為隨相。凡夫沒有智慧，被無明（Avidyā，無知）覆蓋內心，產生邪惡的思惟，依據二見（邪見）生出四種顛倒。依據無常（Anitya，無常）認為常，這是修常想。依據見（Dṛṣṭi，錯誤的見解）取出兩種顛倒，認為苦中是樂，不凈中是凈。依據身見（Satkāya-dṛṣṭi，我見）生出我顛倒，于無我（Anātman，無我）中取法我相。還有在家之人名為心顛倒，如出家人名為見顛倒。分別又有異想顛倒，於四種類生邪修想，名為想顛倒。於四種類生決定智，起信分別，名為見顛倒。什麼是不顛倒想？諸有智慧之人沒有無明，產生正確的思惟，于無常之境見無常，于苦見苦，于不凈之境見不凈，于無我之境見無我，生起正修想，名為不顛倒想。於此四種能夠生起信樂，這名為心不顛倒。於此四種正見正知，名為見不顛倒。這就是想不顛倒。什麼是決定？分別有五種：一、塵決定。二、用決定。三、假名決定。四、不實決定。五、實義決定。取塵的自相，取相似之相，這是塵決定。于塵生受，取差別異相，名為用決定。依據于自他是名是生是姓等相，隨順世俗語言，作為想的境界。
【English Translation】 English version These are self-distinctions. The second is distinction by present cause. The third is distinction by cause cessation. The fourth is distinction by present and future. The fifth is distinction by cessation of sensation and the path. The sixth is distinction by impure function. The seventh is distinction by purity. The eighth is distinction by the place of cessation of sensation. These are called distinctions of name.
What is the place of cessation? The first Dhyana (禪定, meditation) extinguishes the root of sorrow. The second Dhyana extinguishes the root of suffering. The third Dhyana extinguishes the root of joy. The fourth Dhyana extinguishes the root of pleasure. The Nirodha-samāpatti (滅盡定, cessation attainment) extinguishes the root of equanimity. This is called distinction by the place of cessation of sensation.
What is the Saṃjñā-skandha (想陰, aggregate of perception)? There are five distinctions: The first is according to kind. The second is according to characteristic. The third is inverted. The fourth is non-inverted. The fifth is decisive. Taking the distinct characteristics of objects, able to generate thoughts, this is called according to kind. According to characteristic, there are six, as explained previously. Although the objects taken are different, all think of the common characteristic, this is called according to characteristic. Ordinary people, without wisdom, with Avidyā (無明, ignorance) covering their minds, generate evil thoughts, relying on two views (邪見, false views) and producing four inversions. Relying on Anitya (無常, impermanence), they consider it to be permanent; this is cultivating the thought of permanence. Relying on views (Dṛṣṭi, 錯誤的見解), they take out two inversions, considering pleasure in suffering, and purity in impurity. Relying on Satkāya-dṛṣṭi (身見, self-view), they produce the inversion of self, taking the characteristic of a self in what is Anātman (無我, no-self). Furthermore, those at home are called mind-inversions, like those who have left home are called view-inversions. Distinguishing further, there are different thought-inversions; generating evil cultivation-thoughts in the four categories is called thought-inversion. Generating decisive wisdom in the four categories, giving rise to faith-distinctions, is called view-inversion. What is non-inverted thought? Those with wisdom, without ignorance, generate correct thoughts, seeing impermanence in the realm of impermanence, seeing suffering in suffering, seeing impurity in the realm of impurity, seeing no-self in the realm of no-self, generating correct cultivation-thoughts, this is called non-inverted thought. In these four, being able to generate faith and joy, this is called non-inverted mind. In these four, correct seeing and correct knowing, this is called non-inverted view. This is non-inverted thought. What is decisive? There are five distinctions: First, decisive dust. Second, decisive function. Third, decisive false name. Fourth, decisive unreality. Fifth, decisive real meaning. Taking the self-characteristic of dust, taking the similar characteristic, this is decisive dust. Generating sensation in dust, taking distinct and different characteristics, this is called decisive function. Relying on self and other, these are names, births, surnames, etc., following worldly language, acting as the realm of thought.
是名假名決定。顛倒取塵名不實決定。如實取塵是名實義決定。
何者行陰。分別有五。一者謂塵。二者別住。三者不凈。四者清凈。五者事。六種思聚勝力牽果是名行塵。生老住等不相應行和合積聚名別住行。何以故。各各異故名別住行。三毒等行名為不凈。信等善根名為凈行。如前五種。知與塵等是名為事。
何者識陰。分別亦五。一者入處。二者不凈。三者依故。四者住故。五者多種。欲界中識依外色入名為入處。色界凈天依于自陰是為名色。識入處則有二入。四空處識依自四陰說名入處。是入處分別。此凡夫識依二種樂生於不凈。依現塵用樂故不凈。依于未來生老等苦樂故不凈。名不凈。識依有六種。是生識依。眼等六入識依得生故得六名。譬如依糠火牛糞等火。亦復如是。是名依故。分別四識住處。如經中說。陰依境界為心住處。有色中識住。廣說如經。乃至我說識不至東。余方亦爾。于現世中不樂涅槃。自至寂靜清涼得梵自在。我說如是此如來說經中所攝。四識住處后當廣說。復略說三有緣住處究竟有緣住靜。佛說此三顯四識住。煩惱境類煩惱依住。是說名為煩惱執著。以此二種名執著境。一者是境。二者取。境者煩惱緣愛言是我物即是執境。我見煩惱思惟是我。又有四種貪等身結。是業因
【現代漢語翻譯】 現代漢語譯本： 這被稱為假名決定（Shǒumíng jiǎmíng juédìng）。顛倒地執取塵境，稱為不真實的決定。如實地執取塵境，這被稱為真實的意義決定。
什麼是行陰（xíngyīn）？分別有五種。第一種是塵境（chén）。第二種是別住（biézhù）。第三種是不凈（bùjìng）。第四種是清凈（qīngjìng）。第五種是事（shì）。六種思緒聚集的強大力量牽引結果，這被稱為行塵。生、老、住等不相應的行，和合積聚，稱為別住行。為什麼呢？因為它們各自不同，所以稱為別住行。三毒（sāndú）等行，稱為不凈。信等善根，稱為凈行。如前面的五種，知與塵境等同，這稱為事。
什麼是識陰（shíyīn）？分別也有五種。第一種是入處（rùchù）。第二種是不凈（bùjìng）。第三種是依故（yīgù）。第四種是住故（zhùgù）。第五種是多種（duōzhǒng）。欲界（yùjiè）中的識，依靠外在的色（sè）而入，稱為入處。凈天（jìngtiān）依靠自身的陰（yīn），這被稱為名色（míngsè）。識的入處則有兩種。四空處（sìkōngchù）的識，依靠自身的四陰，被稱為入處。這是入處的分別。此凡夫的識，依靠兩種快樂而生於不凈。依靠顯現的塵境而用樂，所以是不凈。依靠未來生、老等苦樂，所以是不凈。這被稱為不凈。識依靠有六種，這是生識的依靠。眼等六入（liùrù）的識，依靠獲得生，所以獲得六個名稱。譬如依靠糠、火、牛糞等的火，也是如此。這稱為依故。分別四識的住處。如經中所說，陰依靠境界作為心（xīn）的住處。有色（yǒusè）中的識住，詳細的解說如經中所說。乃至我說識不至東方，其餘方向也是如此。于現世中不樂於涅槃（nièpán），自己達到寂靜清涼，獲得梵（fàn）的自在。我說如是，這是如來說經中所攝。四識的住處，以後將詳細解說。再次簡略地說，三有緣住處，究竟有緣住靜。佛說這三種，顯示四識住。煩惱境類，煩惱依住。這被稱為煩惱執著。以此兩種，名為執著境。第一種是境，第二種是取。境是煩惱緣愛，說『是我物』，這就是執境。我見煩惱思惟是『我』。又有四種貪等身結，這是業因。
【English Translation】 English version: This is called 'determination by assumed name' (Shǒumíng jiǎmíng juédìng). To grasp at dust in a reversed manner is called 'unreal determination'. To grasp at dust as it truly is, is called 'determination of true meaning'.
What is the 'formative element aggregate' (xíngyīn)? It is divided into five. The first is 'dust' (chén). The second is 'separate dwelling' (biézhù). The third is 'impurity' (bùjìng). The fourth is 'purity' (qīngjìng). The fifth is 'matter' (shì). The powerful force of the gathering of six kinds of thoughts pulls the result, this is called 'formative dust'. The non-corresponding formations such as birth, old age, dwelling, etc., harmoniously accumulate, called 'separate dwelling formation'. Why? Because they are each different, they are called 'separate dwelling formation'. Formations such as the three poisons (sāndú) are called 'impurity'. Good roots such as faith are called 'pure formation'. Like the previous five kinds, knowing is equal to dust, this is called 'matter'.
What is the 'consciousness aggregate' (shíyīn)? It is also divided into five. The first is 'entrance' (rùchù). The second is 'impurity' (bùjìng). The third is 'because of reliance' (yīgù). The fourth is 'because of dwelling' (zhùgù). The fifth is 'many kinds' (duōzhǒng). In the desire realm (yùjiè), consciousness relies on external form (sè) to enter, called 'entrance'. The pure heavens (jìngtiān) rely on their own aggregates (yīn), this is called 'name and form' (míngsè). The entrance of consciousness then has two kinds. The consciousness of the four empty abodes (sìkōngchù) relies on its own four aggregates, called 'entrance'. This is the distinction of entrance. This ordinary person's consciousness relies on two kinds of happiness to be born in impurity. Relying on the pleasure of using manifest dust, therefore it is impure. Relying on the suffering and happiness of future birth, old age, etc., therefore it is impure. This is called 'impurity'. Consciousness relies on six kinds, this is the reliance of birth consciousness. The consciousness of the six entrances (liùrù) such as the eye, relies on obtaining birth, therefore it obtains six names. For example, like fire relying on chaff, fire, cow dung, etc., it is also like this. This is called 'because of reliance'. Distinguish the four abodes of consciousness. As it is said in the sutras, the aggregates rely on the realm as the abode of the mind (xīn). Consciousness dwells in form (yǒusè), detailed explanations are as said in the sutras. Even to the point that I say consciousness does not reach the east, the other directions are also like this. In the present world, not delighting in Nirvana (nièpán), oneself reaches tranquil coolness, obtaining the freedom of Brahma (fàn). I say it is so, this is what the Thus Come One includes in the sutras. The four abodes of consciousness will be explained in detail later. Again, briefly speaking, the three abodes with conditions, ultimately have conditions to dwell in stillness. The Buddha said these three, revealing the four abodes of consciousness. The kinds of afflictions, the reliance of afflictions. This is called affliction attachment. With these two kinds, it is called the object of attachment. The first is the object, the second is the grasping. The object is the affliction's condition of love, saying 'it is my thing', this is the object of attachment. The affliction of self-view thinks it is 'me'. And there are four kinds of bodily bonds such as greed, this is the cause of karma.
緣即是取境。如上所執是心住處。何以故諸煩惱境依心得住。猶如濕衣諸塵易住。如肥田中種子增長。諸凡夫人未得厭離。愛慾對治受所牽識。未來世中即得受生悉令具足。乃至未舍凡夫之性。此所受生令具足者是名能住。此相續生是名生死所。余如前說于住緣。如此一切名有緣住處。有色界中諸識來去。無色界中說心沒生。此三處住乃至壽遣。如前二處得生增長及於壯大。如是量故得知諸識住處究竟。若有說言異於此義。唯文字殊理則無別。何以故。文字義別無分別故。若有問者則不能答。即便思惟。我云何對脫。若有答。后更思惟我實愚癡。自不知解而答他問。是故智人從一切色乃至行陰愛等諸結暫伏故無能生業結。有智慧故根本永盡。何以知之。諸在家人依貪瞋結則能作業塵味因緣恐憎因緣。于出家人戒取實結而能生業。戒取煩惱與貪同相愿求生天。實結煩惱與瞋同相故謗涅槃。如此諸結依於心地從思惟生。此諸煩惱對治滅故。欲取色等以為境者即得永滅。以此滅故。諸識有惑於四住處則不復住。諸對治識實清凈故。如是得知住處寂靜。以緣滅故。于未來世當生具足應得相續不復更生。是名有緣住。靜阿摩羅識對治世識甚深清凈說名不住。複次此識不為緣生。空解脫門善修習故不能生業。無愿解脫門善修習故則
【現代漢語翻譯】 現代漢語譯本 緣起于對境界的執取。正如前面所說，這些執取是心所安住的地方。為什麼呢？因為各種煩惱的境界都依賴於心而存在。就像潮濕的衣服容易沾染灰塵，肥沃的田地裡種子容易生長一樣，凡夫俗子沒有獲得厭離之心，他們的意識被愛慾所牽引，在未來的生命中就會不斷地受生，並且具足各種煩惱。乃至沒有捨棄凡夫的本性，這種受生並具足煩惱的狀態，就叫做『能住』。這種相續不斷的生命流轉，就叫做生死的處所。其餘關於『住緣』的解釋，和前面所說的一樣。所有這些都叫做『有緣住處』。在『有』的狀態中，各種意識來來去去；在『無』的狀態中，則說心陷入沉沒而產生。這三種安住之處，乃至壽命終結。就像前面兩種情況一樣，意識得以產生、增長和壯大。通過這樣的衡量，就可以知道各種意識安住之處的究竟。如果有人說有不同於此的意義，那只是文字上的差異，道理上並沒有區別。為什麼呢？因為文字的意義不同，但本質上沒有分別。如果有人提問，就無法回答，只能開始思索：我該如何應對才能擺脫困境？如果勉強回答了，之後又會反思自己實在愚癡，自己都不理解卻回答別人的問題。所以，有智慧的人，對於一切色乃至行陰，以及愛等各種煩惱結縛，只是暫時地伏藏，所以不能產生業的結縛。因為有智慧，所以煩惱的根本永遠斷盡。為什麼知道是這樣呢？因為在家人依賴貪慾和嗔恨的結縛，就會造作善惡的業，產生追求快樂和恐懼憎恨的因緣。而出家人如果執著于戒律，也會產生業的結縛。這種戒律的執取，與貪慾的本質相同，都希望求生天界。而執著于實有的結縛，與嗔恨的本質相同，所以會誹謗涅槃。這些結縛都依賴於心地，從思惟中產生。當這些煩惱通過對治而被滅除時，想要執取色等作為境界的念頭，也就永遠滅除了。因為這些滅除的緣故，各種意識就不會再迷惑於四種安住之處。各種對治的意識，因為真實清凈的緣故，所以知道安住之處是寂靜的。因為緣滅的緣故，在未來世中，本應產生的具足煩惱的相續，就不會再產生。這叫做『有緣住』。寂靜的阿摩羅識（Amala consciousness）對治世俗的意識，極其深遠清凈，所以叫做『不住』。進一步說，這種意識不是由因緣所生。因為善於修習空解脫門（Sunyata-vimoksha-mukha），所以不能產生業。因為善於修習無愿解脫門（Apranihita-vimoksha-mukha），所以
【English Translation】 English version The condition is grasping at objects. As mentioned above, these grasps are the abodes of the mind. Why? Because the realms of all afflictions depend on the mind to abide. Just as dust easily clings to damp clothes, and seeds easily grow in fertile fields, ordinary people who have not attained detachment, their consciousness is drawn by desire, and in future lives, they will continuously undergo rebirth and be fully endowed with various afflictions. Until they have not abandoned the nature of ordinary beings, this state of rebirth and being fully endowed with afflictions is called 'dwelling'. This continuous flow of life is called the place of birth and death. The rest of the explanation about 'dwelling conditions' is the same as mentioned before. All of these are called 'dwelling with conditions'. In the state of 'existence', various consciousnesses come and go; in the state of 'non-existence', it is said that the mind falls into submersion and arises. These three abodes, until the end of life. Just like the previous two situations, consciousness is able to arise, grow, and become strong. Through such measurement, one can know the ultimate abode of various consciousnesses. If someone says there is a meaning different from this, it is only a difference in words, but there is no difference in principle. Why? Because the meanings of the words are different, but there is no difference in essence. If someone asks a question, they will not be able to answer, and can only begin to think: How can I deal with it to get out of trouble? If they answer reluctantly, they will later reflect on their own stupidity, not understanding themselves but answering other people's questions. Therefore, wise people, for all forms, up to the aggregates of formations, and various afflictions such as love, only temporarily subdue them, so they cannot produce the bonds of karma. Because of wisdom, the root of afflictions is forever exhausted. How do we know this is the case? Because householders rely on the bonds of greed and hatred, they will create good and evil karma, producing the causes of pursuing pleasure and fearing hatred. And if renunciants are attached to precepts, they will also produce the bonds of karma. This attachment to precepts is the same in nature as greed, both hoping to be reborn in the heavens. And attachment to the bonds of reality is the same in nature as hatred, so they will slander Nirvana. These bonds all depend on the mind, arising from thought. When these afflictions are extinguished through antidotes, the thought of wanting to grasp forms as objects will also be extinguished forever. Because of these extinctions, various consciousnesses will no longer be deluded by the four abodes. Various antidotal consciousnesses, because they are truly pure, therefore know that the abode is tranquil. Because the condition is extinguished, in future lives, the continuation that should have arisen with afflictions will no longer arise. This is called 'dwelling with conditions'. The tranquil Amala consciousness counteracts worldly consciousness, is extremely profound and pure, so it is called 'non-dwelling'. Furthermore, this consciousness is not born of conditions. Because of skillful practice of the emptiness liberation gate (Sunyata-vimoksha-mukha), it cannot produce karma. Because of skillful practice of the wishlessness liberation gate (Apranihita-vimoksha-mukha), therefore
能知足。無相解脫門善修習故住于不動如前四義得正解脫。觀行於塵於我我所無所取著。是故色等諸塵滅壞心無渴愛。如此諸相心極清凈。識清凈故不自滅壞。亦復不為他緣所滅。無相續故。於十方處不更入生。于命于死無貪慾故。說無求欲。心譬如樹受喻如影。於時二無。是故無樹。是故無影。世心滅故。說現盡滅。是無漏心學解脫故。前次第說得寂靜。無學解脫故得清凈。四餘滅故得梵自在。問何故不說識識住處。答曰。言不自相故識得不凈。何以故。如來說心自相清凈。四處不爾。一切煩惱極不凈故。知貪慾等微細難見。色等不爾非煩惱因。不如色等無有眾生於一識處而起愛著。如於色等。是故佛說識非住處是名識陰住處分別。多種分別者此說有三。一者有欲心無慾心有瞋無瞋。廣說如經。乃至未得解脫及正解脫。此如來說則名第一。是離分別界分別故。于欲界中心有四種。有善不善染污不染污。於色界中心有三種除去不善。無色亦爾。無漏有二。謂學無學。欲界善心分別有二。生得學得。不染污四果報威儀工巧變化。欲界變化一種生得。如天龍鬼無修慧果。於色界中無有工巧。無色界中但有果報。善心如下登高是名第二依界分別。又有異心多種分別煩惱種故。欲界中五。苦集滅道修道破故。色無色界五種亦爾
【現代漢語翻譯】 現代漢語譯本 能知足的人。因為對無相解脫門（Animitra-vimoksha-mukha，不執著于任何表象的解脫之門）善於修習，所以安住于不動搖的狀態，如前面所說的四種意義，得到真正的解脫。觀察修行時，對於塵境、對於『我』和『我所』（屬於我的事物）沒有任何執著。因此，色等諸塵（Rupa，視覺對像等）滅壞時，內心沒有渴愛。如此，各種表象在心中極其清凈。因為意識清凈，所以不會自己滅壞，也不會因為其他外緣而滅壞。因為沒有相續，所以在十方之處不再進入輪迴。對於生命和死亡沒有貪慾，所以說是無所求。心就像樹，感受就像影子。在某一時刻，兩者都不存在。所以沒有樹，所以沒有影子。世俗之心滅盡，所以說是現世的滅盡。這是無漏之心（Anasrava-citta，沒有煩惱的心），因為學習解脫的緣故，前面按次第說得到寂靜。因為無學解脫（Arahatta，阿羅漢果）的緣故，得到清凈。四種剩餘的煩惱滅盡，得到梵天般的自在。 問：為什麼不說識（Vijnana，意識）和識的住處？ 答：因為言語不能表達識的自性，所以識被認為是不清凈的。為什麼呢？如來說心自性清凈，而四種住處（色、受、想、行）不是這樣。一切煩惱極其不清凈的緣故。知道貪慾等微細難以察覺，而色等不是這樣，不是煩惱的原因。不像色等那樣，沒有眾生在一個識處而生起愛著，像對色等那樣。所以佛說識不是住處，這叫做識陰（Vijnana-skandha，意識之蘊）住處的分別。 多種分別，這裡說了三種。第一種是有欲心和無慾心，有瞋心和無瞋心，廣泛地說就像經文里說的那樣，乃至未得到解脫以及正解脫。如來說這叫做第一種。因為這是遠離分別的界（Dhatu，元素）的分別的緣故。在欲界（Kama-dhatu，慾望界）中心有四種：有善、不善、染污、不染污。在色界（Rupa-dhatu，色界）中心有三種，除去不善。無色界（Arupa-dhatu，無色界）也是這樣。無漏有二種，即學和無學。欲界善心分別有二種：生得和學得。不染污有四種：果報、威儀、工巧、變化。欲界變化只有一種，是生得的，如天、龍、鬼，沒有修慧果。在色界中沒有工巧，在無色界中只有果報。善心如下山登高，這叫做第二種依界分別。又有異心多種分別，因為煩惱種子的緣故。欲界中有五種：苦、集、滅、道，因為修道破除的緣故。色界和無色界五種也是這樣。
【English Translation】 English version One who knows contentment. Because of the skillful practice of the Animitra-vimoksha-mukha (the gate of liberation without attachment to any appearances), one dwells in an unmoving state, and as with the four meanings mentioned earlier, attains true liberation. When observing and practicing, there is no attachment to dust, to 'self' or 'what belongs to self'. Therefore, when the various dusts such as Rupa (visual objects, etc.) are destroyed, the mind has no craving. In this way, all appearances are extremely pure in the mind. Because consciousness is pure, it will not destroy itself, nor will it be destroyed by other external causes. Because there is no continuity, one no longer enters into rebirth in the ten directions. Because there is no greed for life and death, it is said to be without desire. The mind is like a tree, and feeling is like a shadow. At a certain moment, both do not exist. Therefore, there is no tree, and therefore, there is no shadow. Because the worldly mind is extinguished, it is said to be the extinction of the present. This is the Anasrava-citta (mind without outflows), because of learning liberation, it is said in sequence to attain tranquility. Because of Arahatta (Arhatship), one attains purity. Because the four remaining afflictions are extinguished, one attains Brahma-like freedom. Question: Why are Vijnana (consciousness) and the dwelling place of consciousness not mentioned? Answer: Because language cannot express the self-nature of consciousness, consciousness is considered impure. Why? The Tathagata says that the self-nature of the mind is pure, but the four abodes (form, feeling, perception, volition) are not. Because all afflictions are extremely impure. Knowing that greed and other subtle things are difficult to detect, but Rupa and others are not like this, not the cause of afflictions. Unlike Rupa and others, no sentient beings arise attachment in one place of consciousness, like to Rupa and others. Therefore, the Buddha said that consciousness is not a dwelling place, this is called the distinction of the Vijnana-skandha (aggregate of consciousness) dwelling place. Various distinctions, here are three mentioned. The first is the mind with desire and the mind without desire, the mind with anger and the mind without anger, broadly speaking as it is said in the scriptures, until one has not attained liberation and true liberation. The Tathagata says this is called the first. Because this is the distinction of the Dhatu (element) that is far from distinction. In the Kama-dhatu (desire realm), there are four kinds in the mind: good, unwholesome, defiled, undefiled. In the Rupa-dhatu (form realm), there are three kinds in the mind, removing the unwholesome. The Arupa-dhatu (formless realm) is also like this. There are two kinds of Anasrava (without outflows), namely learning and no-more-learning. There are two kinds of distinctions in the wholesome mind of the desire realm: innate and acquired. There are four kinds of undefiled: fruition, deportment, craftsmanship, transformation. There is only one kind of transformation in the desire realm, which is innate, such as Deva, Naga, and ghosts, without the fruit of wisdom from cultivation. There is no craftsmanship in the form realm, and there is only fruition in the formless realm. The wholesome mind is like descending and ascending a mountain, this is called the second distinction based on realm. There are also various distinctions of different minds, because of the seeds of afflictions. There are five kinds in the desire realm: suffering, accumulation, cessation, path, because of the destruction of the path of cultivation. The five kinds in the form realm and the formless realm are also like this.
則有十五。及無漏心復有十六。是名第三滅故分別第一是離。復更分別三品助分為三摩提。一者使動。二不使動。一不得定。二者得定。一不正凈。二者正凈。于第一品。有染心人慾等障心。又於一時有善心人無記心人慾等不起。如是分別有欲等心無慾等心。于第二品。或復有時依內于定安心一處。境念滅故而於五塵心生散亂。極令沒故懶墮。覆障。為滅懶墮。于喜樂境不正安故一時浮動。正取境故心不浮動。沉沒浮動為煩惱障心不寂靜。沈等滅故即得寂靜。正思惟故得根本禪。是名心定離前定相。是不定心。至究竟道是故正修。至滅究竟故正解脫。離前二相不正修習不正解脫。取諸定相知第三品。是名識陰分別。何者說陰。次第有八種陰。一者生作。二者治道。三者染因所作。四者住作。五者分別作。六者如處作。七者如粗作。八者如器等作。何者生作。依根依色生於眼識。依意依法亦皆如是。如次第經。前說色陰心數所依后說識陰受等心數在於中。說是名生作次第。何者治道次第。除四顛倒說四念處。於色不凈橫計為凈說身念處。于受計樂說受念處。依于想行無我計我說法念處。依心無常橫計為常說心念處。何者染因所作次第。男見女色起于愛染。何故受味愛故。受味愛者依想顛倒。想顛倒者依行煩惱。行煩惱者
【現代漢語翻譯】 現代漢語譯本 則有十五種。以及無漏心又有十六種。這被稱為第三種滅盡，因此分別第一種是遠離（離）。進一步分別三種助分，成為三摩地（Samadhi，禪定）。第一種是使動，第二種是不使動。第一種是不得定，第二種是得定。第一種是不正凈，第二種是正凈。在第一種品類中，有染污心的人有慾望等障礙心。又在同一時間，有善心的人和無記心的人，慾望等不會生起。像這樣分別有慾望等心和無慾望等心。 在第二種品類中，或者有時依靠內在的禪定，安心於一處。因為對境界的念頭滅盡，而對五塵（色、聲、香、味、觸）生起散亂心。因為極度沉沒而懶惰，被覆蓋和障礙。爲了滅除懶惰，對於喜樂的境界不正安住，一時浮動。正確取境，心不浮動。沉沒和浮動是煩惱，障礙心不得寂靜。沉沒等滅盡，就得到寂靜。正確思惟，得到根本禪。這被稱為心定，遠離之前的定相。這是不定心。到達究竟道，所以要正確修行。到達滅盡究竟，所以要正確解脫。離開前兩種相，是不正修行和不正解脫。取各種定相，知道第三種品類。這被稱為識陰（Vijnana-skandha，識蘊）的分別。 什麼叫做說陰？次第有八種陰。第一種是生作，第二種是治道，第三種是染因所作，第四種是住作，第五種是分別作，第六種是如處作，第七種是如粗作，第八種是如器等作。 什麼叫做生作？依靠根（感官）和依靠色（顏色、形狀）產生眼識。依靠意（心）和依靠法（事物）也是這樣。如次第經所說，前面說色陰（Rupa-skandha，色蘊），心數所依，後面說識陰，受（Vedana，感受）等心數在中間。這被稱為生作次第。 什麼叫做治道次第？去除四顛倒，說四念處（四念住）。對於色（Rupa，色法）不凈，橫計為凈，說身念處（Kayanupassana，身念住）。對於受（Vedana，感受）計為樂，說受念處（Vedananupassana，受念住）。依靠想（Samjna，想蘊）和行（Samskara，行蘊）無我，計為我，說法念處（Dhammanupassana，法念住）。依靠心無常，橫計為常，說心念處（Cittanupassana，心念住）。 什麼叫做染因所作次第？男人見到女人的色相，生起愛染。為什麼？因為領受味道而愛。領受味道而愛，是依靠想顛倒。想顛倒是依靠行煩惱。行煩惱是...
【English Translation】 English version Then there are fifteen. And the non-outflow mind has sixteen more. This is called the third extinction, hence the first is distinguished as detachment (離, Li). Further distinguishing the three auxiliary divisions, they become Samadhi (三摩提, San Mo Di, concentration). The first is induced, the second is not induced. The first is not able to attain concentration, the second is able to attain concentration. The first is impure, the second is pure. In the first category, people with defiled minds have desires and other obstacles in their minds. Also, at the same time, people with virtuous minds and neutral minds do not have desires and other things arising. Thus, there is a distinction between having desires and not having desires. In the second category, sometimes relying internally on concentration, the mind is settled in one place. Because the thought of the object is extinguished, scattered thoughts arise towards the five dusts (五塵, Wu Chen, the five sense objects: form, sound, smell, taste, and touch). Because of extreme sinking, there is laziness, which is covered and obstructed. In order to extinguish laziness, because of improper dwelling in the joyful realm, there is temporary agitation. By correctly grasping the object, the mind does not become agitated. Sinking and agitation are afflictions, obstructing the mind from being tranquil. When sinking and other things are extinguished, tranquility is attained. By correct contemplation, fundamental dhyana (禪, Chan, meditation) is attained. This is called mind concentration, which is different from the previous state of concentration. This is an unfixed mind. Reaching the ultimate path, therefore, one should practice correctly. Reaching the ultimate extinction, therefore, one should be liberated correctly. Departing from the previous two states is incorrect practice and incorrect liberation. Grasping various states of concentration, one knows the third category. This is called the discrimination of the Vijnana-skandha (識陰, Shi Yin, aggregate of consciousness). What is called the saying aggregate? There are eight kinds of aggregates in order. The first is production, the second is the path of treatment, the third is caused by defilement, the fourth is dwelling, the fifth is discrimination, the sixth is according to the place, the seventh is according to the coarse, and the eighth is according to the vessel and so on. What is called production? Relying on the root (感官, Gan Guan, sensory organs) and relying on the Rupa (色, Se, form) produces eye consciousness. Relying on the mind (意, Yi, mind) and relying on the Dharma (法, Fa, things) is also the same. As the sequential sutra says, the Rupa-skandha (色陰, Se Yin, aggregate of form) is mentioned first, the mind-number depends on it, and the Vijnana-skandha (識陰, Shi Yin, aggregate of consciousness) is mentioned later, with the mind-numbers such as Vedana (受, Shou, feeling) in the middle. This is called the production sequence. What is called the order of the path of treatment? Removing the four inversions, the four foundations of mindfulness (四念處, Si Nian Chu, four mindfulnesses) are spoken of. Regarding the impurity of Rupa (色, Se, form), one wrongly considers it to be pure, and the Kayanupassana (身念處, Shen Nian Chu, mindfulness of the body) is spoken of. Regarding Vedana (受, Shou, feeling) as pleasure, the Vedananupassana (受念處, Shou Nian Chu, mindfulness of feeling) is spoken of. Relying on the non-self of Samjna (想, Xiang, perception) and Samskara (行, Xing, mental formations), one considers it to be self, and the Dhammanupassana (法念處, Fa Nian Chu, mindfulness of mind-objects) is spoken of. Relying on the impermanence of the mind, one wrongly considers it to be permanent, and the Cittanupassana (心念處, Xin Nian Chu, mindfulness of consciousness) is spoken of. What is called the order of what is caused by defilement? When a man sees the form of a woman, he develops love and attachment. Why? Because he receives the taste and loves it. Receiving the taste and loving it relies on the inversion of Samjna (想, Xiang, perception). The inversion of Samjna relies on the afflictions of Samskara (行, Xing, mental formations). The afflictions of Samskara are...
依于識陰依于根塵。塵用生受取多種塵。是名為想。現世塵用生諸煩惱。名之為行。依諸煩惱生不凈識善不善業于未來處生等苦故。更得不凈說識在後。何者住作次第。識住四處。一者色。二者受。三者想。四者行。何以故。欲界中色是色住處。于欲界中具足色故。於色界中說為受住。何以故。受顯現故。於三無色說想住處。何以故。想顯現故。于第四空說行住處。何以故。大思現故八萬大劫。是思果故說住四處。是名住作次第。分別作次第者。以色陰故見色聽聲則知他人。以受陰故心有高下生於苦樂。以想陰故知名生姓。以行陰故分別愚智。以識陰故陰中計我。是名分別作次第。如處作次第者。如在家人色受因緣起于斗諍。若出家人想行因緣亦生斗諍。識於二處併爲因緣。如粗作次第者。色最為粗。六識境故。次明受陰。有三受故。男女等相相可知故。貪瞋癡等自可知故。離受想行識難知故。如器等作次第者。色譬如器。盛三受故。受譬飲食。損益身故。想譬鮭[鮥-口+蟲]。取異受故。行喻食至。與苦樂故。識譬食者。用受等故。何者攝受。幾陰幾入幾界幾因緣分幾處非處幾根攝受。如色陰等乃至識陰。色陰一陰十入十界法入法界說于少分。六緣少分。于處非處亦說少分。根則有七。受陰攝受者。一陰法入法界
【現代漢語翻譯】 現代漢語譯本 依于識陰（vijnana-skandha，識蘊），依賴於根（indriya，感覺器官）和塵（visaya，感覺對像）。塵的作用是產生感受，獲取各種各樣的塵境，這被稱為想（samjna，想蘊）。現世的塵境作用會產生各種煩惱，這被稱為行（samskara，行蘊）。由於依賴這些煩惱會產生不清凈的識，以及善與不善的業，導致未來遭受生等痛苦，所以說不清凈的識在後。什麼是住和作的次第呢？識有四個住處：一是色（rupa，色），二是受（vedana，感受），三是想，四是行。為什麼呢？因為在欲界（kama-dhatu，慾望界）中，色是識的住處，因為在欲界中色是完備的。在**中，說受是住處。為什麼呢？因為受是顯現的。在三無色界（arupa-dhatu，無色界）中，說想是住處。為什麼呢？因為想是顯現的。在第四空處，說行是住處。為什麼呢？因為大的思現前，八萬大劫都是思的果報，所以說住於四處，這叫做住和作的次第。 分別作的次第是：因為有色陰，所以能見色聽聲，從而瞭解他人。因為有受陰，所以心中有高下之分，產生苦樂。因為有想陰，所以能知名字和姓氏。因為有行陰，所以能分辨愚蠢和智慧。因為有識陰，所以在五陰中執著於我。這叫做分別作的次第。 如處作的次第是：如在家之人，因為色和受的因緣而發生爭鬥。如果出家之人，因為想和行的因緣也會產生爭鬥。識在這兩種情況下都是因緣。如粗作的次第是：色最為粗顯，因為是六識的境界。其次是受陰，因為有三種感受。男女等相容易知曉，貪嗔癡等自己可以知曉。離開受、想、行，識難以知曉。如器等的次第是：色譬如器皿，盛放三種感受。受譬如飲食，能損益身體。想譬如鮭魚，獲取不同的感受。行譬如食物送達，帶來苦樂。識譬如食者，使用感受等。什麼是攝受呢？幾陰、幾入、幾界、幾因緣分、幾處非處、幾根攝受？如色陰等乃至識陰。色陰是一陰，十入，十界，法入法界，說于少分。六緣少分。于處非處也說少分。根則有七。受陰攝受者：一陰，法入法界。
【English Translation】 English version Relying on the vijnana-skandha (consciousness aggregate), depending on the indriya (sense organs) and visaya (sense objects). The function of sense objects is to generate feelings, acquiring various kinds of sense realms, which is called samjna (perception aggregate). The function of sense objects in the present world generates various afflictions, which is called samskara (volition aggregate). Because relying on these afflictions generates impure consciousness, as well as good and bad karma, leading to suffering such as birth in the future, therefore it is said that impure consciousness comes later. What is the order of abiding and action? Consciousness has four abodes: first is rupa (form), second is vedana (feeling), third is samjna, and fourth is samskara. Why? Because in the kama-dhatu (desire realm), form is the abode of consciousness, because form is complete in the desire realm. In **, it is said that feeling is the abode. Why? Because feeling is manifest. In the three arupa-dhatu (formless realms), it is said that perception is the abode. Why? Because perception is manifest. In the fourth empty place, it is said that volition is the abode. Why? Because great thought manifests, and eighty thousand great kalpas are the result of thought, therefore it is said to abide in four places, this is called the order of abiding and action. The order of distinguishing action is: because of the form aggregate, one can see forms and hear sounds, thereby understanding others. Because of the feeling aggregate, there is a distinction between high and low in the mind, generating suffering and happiness. Because of the perception aggregate, one can know names and surnames. Because of the volition aggregate, one can distinguish between foolishness and wisdom. Because of the consciousness aggregate, one clings to 'I' in the five aggregates. This is called the order of distinguishing action. The order of action according to place is: like householders, disputes arise because of the causes and conditions of form and feeling. If renunciants, disputes also arise because of the causes and conditions of perception and volition. Consciousness is the cause and condition in both cases. The order of coarse action is: form is the coarsest, because it is the realm of the six consciousnesses. Next is the feeling aggregate, because there are three kinds of feelings. The characteristics of male and female are easily known, and greed, anger, and delusion can be known by oneself. Without feeling, perception, and volition, consciousness is difficult to know. The order of things like vessels is: form is like a vessel, holding three kinds of feelings. Feeling is like food and drink, which can benefit or harm the body. Perception is like salmon, acquiring different feelings. Volition is like food arriving, bringing suffering and happiness. Consciousness is like the eater, using feelings and so on. What is embraced? How many aggregates, entrances, realms, causal divisions, places and non-places, and roots are embraced? Like the form aggregate and so on up to the consciousness aggregate. The form aggregate is one aggregate, ten entrances, ten realms, the dharma entrance and dharma realm, speaking of a small part. Six conditions are a small part. A small part is also spoken of in places and non-places. There are seven roots. What the feeling aggregate embraces: one aggregate, the dharma entrance and the dharma realm.
。各說少分。一因緣分三緣少分處非處分根中有五。想陰攝受者。一陰法入法界各說少分三緣少分處非處分根則不攝。行陰攝受者。一陰法入法界亦說少分四因緣分五緣少分處非處。分根中具六三根少分。識陰攝受者。一陰一入七界二因緣分三緣少分處非處。分根中說一三根少分。如是陰入乃至於根。互動相攝。又異攝有十陰等諸法攝自種子。是名異攝。陰等諸法自共相攝。是名相攝。陰等諸法遍一切處是名生攝。陰等諸法樂受等住。名別住攝。如陰等一時俱起。名不離攝。諸陰等法在於三世。名為時攝。諸陰等法依處得生。名為處攝。諸陰等法五種等故。名具足攝。諸陰等法分分不具。名少分攝。陰等諸法如如相故。是名真攝。如陰至根合十六攝。又有三種攝一切法。色陰法界意入。
何者陰。依幾種色色陰得生。依幾種處名攝陰生。依於六處色陰得生。一者依處。二者住處。三者臥具處。四者根處。五者根依處。六者如行能故諸定地處。識依七處名攝陰生。一者欲。二者色。三者塵。四者覺。五者觀察。六者凈行方便。七者清凈。欲等四處說在家人。觀察之處則是出家精勤持戒。凈行方便者。得未來禪。七者清凈得根本禪。為四種人說七為四。色陰分別后當廣說依色分別。
郁陀南。
物種及鄰
【現代漢語翻譯】 現代漢語譯本： 各自分別闡述少部分內容。色陰所包含的內容：一個陰，一個法，一個入，一個法界，各自闡述少部分內容，三種因緣關係，少部分緣，處與非處，根中包含五種。想陰所包含的內容：一個陰，一個法，一個入，一個法界，各自闡述少部分內容，三種因緣關係，少部分緣，處與非處，根則不包含。行陰所包含的內容：一個陰，一個法，一個入，一個法界，也闡述少部分內容，四種因緣關係，五種緣的少部分，處與非處，根中包含六種，三種根的少部分。識陰所包含的內容：一個陰，一個入，七個界，兩種因緣關係，三種緣的少部分，處與非處，根中闡述一種，三種根的少部分。像這樣，陰、入乃至根，互相包含。 另外，異攝有十種：陰等諸法包含自己的種子，這叫做異攝。陰等諸法互相包含，這叫做相攝。陰等諸法遍佈一切處，這叫做生攝。陰等諸法安住於樂受等，叫做別住攝。如陰等一時共同生起，叫做不離攝。諸陰等法存在於過去、現在、未來三世，叫做時攝。諸陰等法依靠處所而生，叫做處攝。諸陰等法因為五種等同的緣故，叫做具足攝。諸陰等法部分不完整，叫做少分攝。陰等諸法如實相應，這叫做真攝。如陰至根，合起來有十六種攝。還有三種包含一切法：色陰、法界、意入。
什麼是陰？陰依靠幾種條件才能產生？依靠幾種處所才能稱為攝陰生？色陰依靠六種處所才能產生：一是依處，二是住處，三是臥具處，四是根處，五是根依處，六是如修行能力所及的各種禪定地處。識陰依靠七種處所才能稱為攝陰生：一是欲，二是色，三是塵，四是覺，五是觀察，六是凈行方便，七是清凈。欲等四處是為在家之人所說。觀察之處則是為出家精勤持戒之人所說。凈行方便是指獲得未來禪。清凈是指獲得根本禪。為四種人說了七種，歸納為四種。色陰的分別將在後面詳細闡述，依據色來分別。
郁陀南（Udanan，總結）。
物種及鄰
【English Translation】 English version: Each explains a small portion. What the Rupaskandha (form aggregate) encompasses: one skandha (aggregate), one dharma (phenomenon), one ayatana (sense base), one dharmadhatu (element of dharma), each explaining a small portion, three kinds of hetupratyaya (causal conditions), a small portion of pratyaya (conditions), sthana (place) and asthana (non-place), the indriya (faculty) contains five. What the Samjnaskandha (perception aggregate) encompasses: one skandha, one dharma, one ayatana, one dharmadhatu, each explaining a small portion, three kinds of hetupratyaya, a small portion of pratyaya, sthana and asthana, the indriya does not encompass. What the Samskaraskandha (volition aggregate) encompasses: one skandha, one dharma, one ayatana, one dharmadhatu, also explaining a small portion, four kinds of hetupratyaya, a small portion of five kinds of pratyaya, sthana and asthana, the indriya contains six, a small portion of three indriya. What the Vijnanaskandha (consciousness aggregate) encompasses: one skandha, one ayatana, seven dhatus (elements), two kinds of hetupratyaya, a small portion of three kinds of pratyaya, sthana and asthana, the indriya explains one, a small portion of three indriya. Thus, the skandha, ayatana, and even the indriya, mutually encompass each other. Furthermore, there are ten kinds of Anya-samgraha (different inclusion): Skandha and other dharmas include their own seeds, this is called Anya-samgraha. Skandha and other dharmas mutually include each other, this is called Paraspara-samgraha (mutual inclusion). Skandha and other dharmas pervade all places, this is called Utpatti-samgraha (birth inclusion). Skandha and other dharmas abide in pleasant feelings, etc., this is called Visesasthiti-samgraha (distinct abiding inclusion). If skandha and others arise together at the same time, this is called Aviprayoga-samgraha (non-separation inclusion). The skandha and other dharmas exist in the three times (past, present, future), this is called Kala-samgraha (time inclusion). The skandha and other dharmas arise depending on a place, this is called Sthana-samgraha (place inclusion). The skandha and other dharmas are complete because of the five kinds of equality, this is called Paripurna-samgraha (complete inclusion). The skandha and other dharmas are partially incomplete, this is called Alpabhaga-samgraha (small part inclusion). The skandha and other dharmas are in accordance with suchness, this is called Tatatha-samgraha (truth inclusion). Like skandha to indriya, combined there are sixteen kinds of inclusion. There are also three kinds that include all dharmas: Rupaskandha, Dharmadhatu, Manayatana (mind base).
What is a skandha? Depending on how many conditions does a skandha arise? Depending on how many places is it called Samgraha-skandha-utpada (inclusion-aggregate-arising)? Rupaskandha arises depending on six places: first, the Asraya (support); second, the Vasasthana (dwelling place); third, the Sayanasana (bedding place); fourth, the Indriya-sthana (faculty place); fifth, the Indriyasraya (faculty support); sixth, the various Dhyana-bhumi (meditative states) according to one's ability to practice. Vijnanaskandha is called Samgraha-skandha-utpada depending on seven places: first, Kama (desire); second, Rupa (form); third, Dhuli (dust); fourth, Bodhi (awakening); fifth, Upalabdhi (observation); sixth, Brahmacarya-upaya (pure conduct means); seventh, Prasada (purity). The four places of Kama, etc., are spoken for lay people. The place of Upalabdhi is spoken for monks who diligently uphold the precepts. Brahmacarya-upaya refers to obtaining future Dhyana. Prasada refers to obtaining fundamental Dhyana. Seven are spoken for four kinds of people, summarized as four. The distinctions of Rupaskandha will be explained in detail later, based on form to distinguish.
Udanan (summary).
Species and neighbors
虛 生形與相續 業等剎那獨 境雜說有十
復有幾物色陰攝眼攝根一物眼識所依。是色清凈不離攝故。則有七物。謂眼身地色香味觸。三界攝故說有十物。七種如前。及水火風。如眼物等耳鼻及舌亦復如是。離四種根身根九物。何以故。離四根故身得獨生。復有聲界。不久住故。是故別說有處有聲。則有十一色等塵物分別。如細滑等至健皆是觸入。依四大地制於別名。依四大凈說于滑觸。依堅生重不凈。不堅生於粗輕為凈。不合生於軟觸。依風水雜則生冷觸。持因不具生於飢渴亦生羸劣。持因具足依大平等力飽觸生依大不適。飲食難消生諸病觸。依身轉變四大不調。生於老觸。命根轉變四大不調。生於死觸。依血不等生過患故。食飲毒惡有暫死觸。地水相雜則生濁觸。去來動轉心起煩惱生疲惓觸。離上因緣生訊息觸。四大調和身色不減。生休健觸和合諸觸。四大別住說有六種。謂凈四大共不凈。大堅共不堅。不攝及雜。不等平等。一切諸塵色等至觸。以二識知自識心識。或同時知或不同時。於色界中現無香味。非無種本。無有摶食。離食慾故。香味二塵摶食攝故。鼻舌二識無現用故。亦有種本。色陰攝色則有九物。四大依大五塵。一切他色假名說陰。法入中色得有二種。物有假有依定自在。定中觀色名
【現代漢語翻譯】 現代漢語譯本 虛生之法，其形與相續不斷。 業力等同於剎那生滅，境界繁雜，故說有十種。
又有幾種物質屬於色陰所攝？眼根所攝，一物為眼識所依。此色清凈，不離所攝故，則有七種物質，即眼、身、地、色、香、味、觸。因三界所攝，故說有十種物質。七種如前所述，加上水、火、風。如眼物等，耳、鼻及舌也是如此。離開四種根，身根則有九種物質。為何如此？因為離開四根，身體才能獨立存在。又有聲界，因為不能長久存在，所以單獨說明，有處所，有聲音。則有十一種，色等塵物分別。如細滑等，乃至強健，都是觸入。依據四大（地、水、火、風）而制定不同的名稱。依據四大清凈而說滑觸。依據堅硬產生沉重，不凈。不堅硬則產生粗糙，輕則為凈。不合則產生柔軟的觸感。依據風水混合則產生寒冷觸感。維持的因緣不具足，則產生飢渴，也產生羸弱。維持的因緣具足，依據四大平等之力，則產生飽足的觸感。依據四大不適，飲食難以消化，則產生各種病觸。依據身體轉變，四大不調，則產生老觸。命根轉變，四大不調，則產生死觸。依據血液不平衡，產生過患，飲食有毒，則有暫時死亡的觸感。地水相混合則產生渾濁的觸感。來去動轉，內心生起煩惱，則產生疲倦的觸感。離開以上因緣，則產生訊息觸。四大調和，身體顏色不減，則產生休養強健的觸感，調和各種觸感。四大各自獨立存在，則說有六種，即清凈四大與不清凈四大，堅硬與不堅硬，不攝與雜，不等與平等。一切諸塵，從色等到觸，以二種識來認知，即自識和心識。或者同時認知，或者不同時認知。于禪定（Samadhi）中，顯現沒有香味，並非沒有種子的根本，沒有摶食（kavala），因為離開了對食物的慾望。香味二塵屬於摶食所攝，鼻舌二識沒有顯現作用，也有種子的根本。色陰所攝的色則有九種物質，即四大和依附於四大之上的五塵。一切他色，假名說為陰。法入中，色則有兩種，即實物和假有，依據禪定自在。在禪定中觀察色，稱為...
【English Translation】 English version The nature of illusory existence lies in its form and continuous succession. Karma is equivalent to momentary arising and ceasing, and the realms are complex, hence it is said there are ten.
Furthermore, how many material things are included in the Skandha (aggregate) of Rupa (form)? What is included in the eye sense base? One thing is the basis of eye consciousness. This Rupa is pure and inseparable from what is included, thus there are seven things: eye, body, earth, color, smell, taste, and touch. Because they are included in the three realms, it is said there are ten things. The seven are as mentioned before, plus water, fire, and wind. Just like the eye object, so are the ear, nose, and tongue. Apart from the four roots, the body root has nine things. Why is that? Because apart from the four roots, the body can exist independently. There is also the sound realm, because it does not last long, so it is explained separately, there is a place, there is sound. Then there are eleven, the differentiated objects of Rupa, etc. Like fine and smooth, up to strong and healthy, are all touch entries. Based on the four great elements (earth, water, fire, wind), different names are established. Based on the purity of the four great elements, smooth touch is spoken of. Based on hardness, heaviness and impurity arise. Non-hardness produces roughness, lightness is purity. Non-combination produces soft touch. Based on the mixture of wind and water, cold touch arises. If the sustaining causes are not complete, hunger and thirst arise, and weakness also arises. If the sustaining causes are complete, based on the equal power of the four great elements, the touch of fullness arises. Based on the unsuitability of the four great elements, and the difficulty in digesting food and drink, various disease touches arise. Based on the transformation of the body, and the imbalance of the four great elements, the touch of old age arises. Based on the transformation of the life force, and the imbalance of the four great elements, the touch of death arises. Based on the imbalance of blood, faults arise, and poisonous food and drink cause a temporary death touch. The mixture of earth and water produces a turbid touch. Coming and going, moving and turning, and the arising of afflictions in the mind, produce the touch of fatigue. Apart from the above causes, the touch of news arises. The harmony of the four great elements, and the undiminished color of the body, produce the touch of rest and health, harmonizing various touches. The four great elements exist independently, so it is said there are six kinds: pure and impure four great elements, hard and non-hard, non-included and mixed, unequal and equal. All objects, from Rupa to touch, are known by two consciousnesses, namely self-consciousness and mind-consciousness. Either they are known simultaneously, or at different times. In Samadhi (Samadhi), there is no appearance of smell and taste, but it is not that there is no seed basis, there is no bolus of food (kavala), because one is separated from the desire for food. The two objects of smell and taste are included in the bolus of food, and the nose and tongue consciousnesses have no manifest function, but there is also a seed basis. The Rupa included in the Skandha of Rupa has nine things, namely the four great elements and the five objects that depend on the four great elements. All other Rupa is nominally called Skandha. In the Dharma entry, Rupa has two kinds, namely real objects and nominal existence, based on the freedom of Samadhi. Observing Rupa in Samadhi is called...
為物有。是定果化定共識塵。戒非戒色皆是假名。又定塵色處果。定處色相應故。依于定大得生世法。依有漏定及無漏定色。是世法非出世法。何以故。有相思惟定因緣故。一切定人有能生色不能生色。猶如化生。若不思惟依前自在無有闇障。得凈光明自然而至現在世。生是名物有思惟。思惟解脫力故得見諸色。色未現前是假名有。非出世定境界之塵出世定色。不可思惟欲色界色。云何為異色界中色。極大清凈出光明故。極妙微細非下根塵。無有苦受過苦受故。不可思惟。住鄰虛塵無妨礙故。隨於心想得有粗細。是五種異。略說色陰有六種相。自相共相依依者相關相用相業相妙相。地水等大堅潤熱動四大自相。眼等諸根凈是自相。是名自相。皆有障礙是色共相。四大是依依者五塵。是相關相。內入有色用增上故外塵得生多種。有一色聚得名堅觸。有潤有熱有動有雜為內入用。是名用相。地等四大依攝熟牽。是事業相。復有別業后當廣說。鄰虛細色是名妙相。妙相三種。分破極細有生極細。自在極細分破故。鄰虛極微生極細故。風等諸微至中陰色。色界中色無色界色自在細故得名極微。如佛經說。人生中住得平等心。修學自心莊嚴自心作自在心。共一處住不相妨礙。亦無惱害。若於此後生色究竟大梵自在。是其生處下閻
浮提。為聽法故。破一毛頭作十六分。地如一分眾天共住無相妨礙。名自在極微。如是色陰物種思惟鄰虛色相幾種分別。略說有五。后當廣說。如經本地智分破故。種分別故。獨自分故。共伴分故。無方分故。折色究竟智決定故。是鄰虛分非身量故。是故鄰虛不生不滅。是故色聚非鄰虛生。分別鄰虛有十五種。眼等五根色等五塵四大法色。自相分別是名獨分。和合鄰虛是共伴分。何以故。地等鄰虛不相離故。何故有障礙法不離一處。共伴住故。不無障礙。如心大地合根相似故。諸事用生為相似業。增上緣故諸色和合。共為根用故得生起。若不如是非諸和合。眼識等塵根塵無用。是故共伴不得相離。有一種色或礙不礙。如中陰等乃至梵色。名共伴分。色究竟故。諸鄰虛色無有方分。不和合故。和合諸色鄰虛方分離一方處無鄰虛色。如前所說五種鄰虛。有五種眼。肉天聖慧法眼似佛眼。五種鄰虛幾眼境界。肉天二眼所不能見。餘三眼見。何以故。唯色和合天眼得見內外上下前後明闇。不見鄰虛。智分別故。鄰虛色相非體別故。何故鄰虛不生不滅可知可說。答具足和合前得生故。未至后時未得別體。于中滅故。譬如水渧。五種相故。鄰虛思惟得知不正。於色和合以自體故鄰虛得住。是為第一。不正思惟鄰虛生滅。是為第二。
【現代漢語翻譯】 現代漢語譯本： 浮提（Jambudvīpa）。爲了聽聞佛法，將一根毛髮分成十六份。每一份土地都像一份，眾多的天人共同居住，互不干擾，這被稱為自在極微（Svatantra paramāṇu）。像這樣，對於色陰（Rūpa-skandha）的物質種類，思考鄰虛色相（Sannikarṣa-rūpa）有幾種分別？簡略地說有五種，之後會詳細說明。如同經中所說，根據本地智（Sthānīya-jñāna）的分析，因為種類的分別，因為獨自分，因為共伴分，因為無方分。因為折斷顏色能達到究竟的智慧，所以鄰虛是分，不是身體的量。因此，鄰虛不生不滅。因此，色聚（Rūpa-rāśi）不是由鄰虛所生。分別鄰虛有十五種：眼等五根（Pañcendriya），色等五塵（Pañca viṣaya），四大（Mahābhūta），法色（Dharma-rūpa）。各自的體相分別是獨自分。和合的鄰虛是共伴分。為什麼呢？因為地等鄰虛不會互相分離。為什麼有障礙的法不會離開一個地方？因為共同居住，所以不是沒有障礙。如同心和大地的結合，根相似的緣故。各種事物的作用產生是相似的業。增上緣（Adhipati-pratyaya）的緣故，各種顏色和合，共同作為根的作用，所以能夠生起。如果不是這樣，那麼各種和合，眼識（Cakṣur-vijñāna）等塵根就沒有作用。因此，共伴不能互相分離。有一種顏色或者有障礙或者沒有障礙，如同中陰（Antarābhava）等乃至梵色（Brahma-rūpa），稱為共伴分。因為顏色達到究竟。各種鄰虛色沒有方位。因為不和合的緣故。和合的各種顏色，鄰虛的方位分離，一方處沒有鄰虛色。如同前面所說的五種鄰虛，有五種眼：肉眼（Māṃsa-cakṣu），天眼（Divya-cakṣu），聖眼（Ārya-cakṣu），慧眼（Prajñā-cakṣu），法眼（Dharma-cakṣu），類似於佛眼（Buddha-cakṣu）。五種鄰虛是幾種眼的境界？肉眼和天眼不能看見，其餘三種眼能看見。為什麼呢？只有顏色的和合，天眼才能看見內外上下前後明暗，不能看見鄰虛。因為智慧的分別。鄰虛的色相不是本體的差別。為什麼鄰虛不生不滅，可以知道可以說？回答說，因為具足和合之前才能生，沒有到達之後的時間，沒有得到別的本體，在其中滅亡。譬如水滴。因為五種相，鄰虛的思惟得知是不正確的。在顏色的和合中，因為自體，鄰虛才能存在。這是第一種。不正確地思惟鄰虛的生滅，這是第二種。
【English Translation】 English version: Jambudvīpa (Jambudvīpa). For the sake of listening to the Dharma, breaking one hair into sixteen parts. Each part of the land is like one part, and many devas (gods) live together without interfering with each other. This is called Svatantra paramāṇu (independent ultimate particle). Like this, regarding the types of matter in the Rūpa-skandha (aggregate of form), how many distinctions are there in thinking about Sannikarṣa-rūpa (approaching-void form)? Briefly speaking, there are five types, which will be explained in detail later. As stated in the scriptures, according to the analysis of Sthānīya-jñāna (local wisdom), because of the distinction of types, because of individual parts, because of associated parts, because of non-directional parts. Because breaking colors can achieve ultimate wisdom, Sannikarṣa is a part, not the measure of the body. Therefore, Sannikarṣa does not arise or cease. Therefore, Rūpa-rāśi (aggregate of form) is not born from Sannikarṣa. Distinguishing Sannikarṣa, there are fifteen types: the five sense organs (Pañcendriya) such as the eye, the five sense objects (Pañca viṣaya) such as color, the four great elements (Mahābhūta), and Dharma-rūpa (Dharma-form). Their respective characteristics are individual parts. The combined Sannikarṣa is the associated part. Why? Because the Sannikarṣa of earth and other elements do not separate from each other. Why do obstructive dharmas not leave one place? Because they live together, they are not without obstruction. Like the combination of mind and earth, because the roots are similar. The arising of various functions is similar karma. Because of Adhipati-pratyaya (dominant condition), various colors combine and act together as the function of the roots, so they can arise. If it is not like this, then various combinations, the sense objects of eye-consciousness (Cakṣur-vijñāna), etc., and the roots would be useless. Therefore, the associated parts cannot be separated from each other. There is a type of color that is either obstructive or non-obstructive, like Antarābhava (intermediate existence) etc., up to Brahma-rūpa (Brahma-form), called the associated part. Because the color reaches the ultimate. Various Sannikarṣa colors have no direction. Because they do not combine. The combined various colors, the direction of Sannikarṣa separates, and there is no Sannikarṣa color in one place. Like the five types of Sannikarṣa mentioned earlier, there are five types of eyes: Māṃsa-cakṣu (flesh eye), Divya-cakṣu (divine eye), Ārya-cakṣu (noble eye), Prajñā-cakṣu (wisdom eye), Dharma-cakṣu (Dharma eye), similar to Buddha-cakṣu (Buddha eye). How many types of eyes are the realm of the five types of Sannikarṣa? The flesh eye and the divine eye cannot see, but the other three types of eyes can see. Why? Only the combination of colors can be seen by the divine eye, seeing inside, outside, above, below, front, back, light, and darkness, but it cannot see Sannikarṣa. Because of the distinction of wisdom. The characteristics of Sannikarṣa are not differences in essence. Why is Sannikarṣa not born or does it cease, and can it be known and spoken? The answer is that it can only be born before the complete combination, and it does not reach the time after, and it does not obtain another essence, and it perishes within it. Like a drop of water. Because of the five characteristics, the thinking and knowing of Sannikarṣa is incorrect. In the combination of colors, Sannikarṣa can exist because of its own essence. This is the first type. Incorrectly thinking about the arising and ceasing of Sannikarṣa, this is the second type.
鄰虛色住共伴離伴。是名第三。唯鄰虛中色和合住。是名第四。鄰虛和合能生他色。他色得生異於鄰虛。如是鄰虛不正思惟。如正心人又取諸相。離前五種不正思惟。鄰虛思惟正故。得起五種功德。和合色處鄰虛分故。用行修道。于諸境界無疑惑因所作自在。是一功德。身見滅道漸漸增勝。是二功德。我慢滅道方便得生。是三功德。諸煩惱起起而暫止心得清凈。是四功德。為空無相二解脫門便得修慧。是五功德。
生者略說色物有五種生。依生種生牽生長生壞生。何者依生。於四大依造色得生。是故四大不名造色。是四大虛造色得生。此色和合是四大依。知色自相。于和合中得知有色。復更有虛不見自相。知無別色。略說得知有相非有相。若虛不見而言有者。譬喻得知。若有共依為得同物。為不同物義有二種。量故力故。若不同量應得小知。小知不得則無是義。若有力故依物不同。離自相故則無別力。此力不同亦無是義。是名依生。何者種生。從自種生譬如穀子。至多因緣芽肉等界地灰等生。遇諸因緣堅物得軟。軟物得堅。不熱得熱。熱得不熱。不動得動動得不動。如是好色及不好色有自相故。為自種子多種得生。是名種生。何者牽生。內入業增不動外物而能得生。譬如世器。宿業牽故內入得生。譬如為業五道
入生外諸色物。三種業牽。一者如郁單越依報自生。四天王天至第四天。二者現業自牽外色得生如第五天。三者依他念業外色得生如第六天。是名牽生。何者增長生。具足因緣多種得生。謂色增長漸漸具足。水雨溉灌芽等增長。是名長生。離增長生是名壞生。造色生者。如多種物石磨和合不可分別。知別相故。不如麻豆麥等諸物一處積聚種別可知。何以故。猶如生相能生事用。為因增上造色得生。若一切行從自種本后便得生。何故依四大色說造色生。答四大增減。造色隨大亦有損益。猶如眼識離於四大。不別生故。譬如大地。四大持故。如綖持衣。三因緣故。大地增減。方便能令造色增減。工用因故。業因緣故。定自在故。地大能造色增減。三種力故。何者三種。能破增力。能受器力。能生因力。水大者能潤力故。火能熟故。風能燥故。是功用故。四大增減能令造色增減。前業相似諸四大生而得相似。是故造色似於四大。是名業因緣故。定自在者前至大地。后時能令造色增減。如能轉變四大造色。以地為水以水為地。是定自在。又復略說五種因緣。異相四大使生異果。四大力故。功用力故。咒術力故。神通力故。業行力故。從於此後未至生處。于中陰中諸色和合。何因何緣自種子因能牽生業。是增上緣。以何義故有中
【現代漢語翻譯】 現代漢語譯本 入生外諸色物，由三種業力牽引：第一種，如郁單越（Uttarakuru，北俱盧洲）的依報自然產生，四天王天（Cāturmahārājakāyikas，四大天王所居之天）乃至第四天；第二種，現世的業力自行牽引外在色法而產生，如第五天；第三種，依靠他人的念力業力，外在色法得以產生，如第六天。這稱為『牽生』。 何謂『增長生』？具足因緣，多種條件得以產生，即色法增長，漸漸具足。如同用水雨灌溉，使芽等增長。這稱為『長生』。脫離增長的產生，稱為『壞生』。 何謂『造色生』？如同多種物質經石磨混合，不可分辨。因為能知曉其個別相狀。不像麻、豆、麥等物，即使堆積在一起，種類仍可分辨。為何如此？猶如生相能夠產生作用，以因和增上緣，造色得以產生。如果一切行蘊從其自身種子根本之後便得以產生，為何要依據四大色來說造色產生呢？答：四大增減，造色隨著四大也有損益。猶如眼識離開四大，不能獨自產生。譬如大地，由四大支撐；如線支撐衣服。由於三種因緣，大地增減，方便能夠使造色增減：工用因，業因緣，以及定自在。地大能夠使造色增減，由於三種力量：能夠破壞增長的力量，能夠承受器物的力量，以及能夠產生原因的力量。水大具有潤澤的力量，火大具有成熟的力量，風大具有乾燥的力量。這是功用的緣故。四大增減能夠使造色增減。前業相似，諸四大產生而得到相似的結果。因此，造色類似於四大，這稱為業因緣的緣故。定自在是指先前到達大地，之後能夠使造色增減。如能轉變四大造色，以地為水，以水為地，這是定自在。 又略說有五種因緣，不同的相狀的四大，產生不同的結果：四大力，功用力，咒術力，神通力，以及業行力。從此之後，未到達生處之前，在中陰身中，諸色和合。何因何緣？自種子因能夠牽引產生業力，這是增上緣。以何種意義，存在中陰身？
【English Translation】 English version The external material objects are drawn into existence by three types of karma. First, like the naturally arising dependent retinue in Uttarakuru (Uttarakuru, the northern continent), from the Heaven of the Four Great Kings (Cāturmahārājakāyikas, the heaven where the Four Heavenly Kings reside) up to the Fourth Heaven. Second, the karma of the present life itself draws external material form to arise, like the Fifth Heaven. Third, relying on the karma of others' thoughts, external material form is able to arise, like the Sixth Heaven. This is called 'drawn birth'. What is 'growth birth'? It arises from complete causes and conditions, with various conditions leading to its birth, meaning material form grows and gradually becomes complete. Like watering and irrigating sprouts, causing them to grow. This is called 'growth birth'. Birth that is separate from growth is called 'decay birth'. What is 'produced matter birth'? It is like various substances mixed together by a stone mill, making them indistinguishable, because their individual characteristics can be known. It is not like hemp, beans, wheat, and other things, which, even when piled together, can still be distinguished by type. Why is this so? It is like the characteristic of birth being able to produce function, with cause and conditioning factors allowing produced matter to arise. If all aggregates arise from their own seed-essence, why speak of produced matter arising based on the four great elements? The answer is that as the four great elements increase or decrease, produced matter also experiences gain or loss accordingly. It is like eye consciousness, which cannot arise separately from the four great elements. For example, the earth is supported by the four great elements, like thread supporting clothing. Due to three causes and conditions, the increase or decrease of the earth allows for the increase or decrease of produced matter: the cause of skillful action, the cause of karmic conditions, and the cause of meditative mastery. The earth element can cause produced matter to increase or decrease due to three forces: the force to destroy growth, the force to receive containers, and the force to generate causes. The water element has the power to moisten, the fire element has the power to ripen, and the wind element has the power to dry. This is the reason for skillful action. The increase or decrease of the four great elements can cause the increase or decrease of produced matter. The four great elements, similar to previous karma, arise and obtain similar results. Therefore, produced matter is similar to the four great elements; this is called the cause of karmic conditions. Meditative mastery refers to previously reaching the earth and later being able to cause produced matter to increase or decrease. Like being able to transform the produced matter of the four great elements, turning earth into water and water into earth; this is meditative mastery. Furthermore, to briefly explain, there are five causes and conditions: the four great elements with different characteristics produce different results: the power of the four great elements, the power of skillful action, the power of mantras, the power of supernatural abilities, and the power of karmic actions. From this point onward, before reaching the place of birth, in the intermediate state (antarābhava), all material forms combine. What is the cause and condition? The cause of the self-seed is able to draw forth karmic forces, which is the dominant condition. In what sense does the intermediate state exist?
陰生。云何可信。於後無依心心數法更生他處。不可至故。若如思惟喻于聲響。是義不然。根亂故有如見二月。若如思惟無中陰者譬鏡中影。是亦不然。面不減故。影譬不然。若復思惟如心取境無中間識。汝喻不然。心不去故。若是等譬破無中陰。是義不然。是故中陰實有可信是名色陰。生分思惟已生色陰。何者前去取于生處他色處生。答四大在前向受生處。四大依故。于處造色與大共生。四大處生處障故生。又復造色自相遍故。不離大故。能障生處。地等四大粗細可知。如次第說。地界持故能作事業得說有果。水火風界流燒吹等。是三大業。一切諸聲唯生滅。於色和合不久相續。于內外二處得知依。一時生處處得聞悉皆遍滿。如焰光至無前後無遲疾故。此風二種。謂動不動。輪者不動。空行則動。行於物者恒為隨順持于幻化。持幻化者則是不動。異此皆動。虛空界者。明闇所攝皆是造色。是名空界。離明闇等空界別相不可知故。亦是不動。于眾生處有恒光明。有恒闇冥。此中不動。若異此處則名為動。依色和合清凈虛朗光明所攝。不清朗者亦是色攝。形者。謂長短等。為是實法為假名耶。答此是假名。何以故。以聚集故。言此是處。言此是形。唯言語故。唯度量故。於八相中無別義故。若以看視於可視者。體性雜故
【現代漢語翻譯】 現代漢語譯本 陰生（死後到投胎之間的存在狀態）。如何證明它是可信的呢？因為在死後，沒有可以依賴的東西，心和心所法（心理活動）會轉移到其他地方，這是無法到達的。如果用思考比喻聲音，這個說法是不對的。因為根（感官）混亂，就像看到兩個月亮一樣。如果認為沒有中陰身，用鏡中影像來比喻，這也是不對的。因為臉沒有減少，所以影像的比喻不成立。如果又認為心直接取境，沒有中間的識（中陰識），你的比喻也是不對的。因為心沒有離開。如果用這些比喻來否定中陰身，這個說法是不對的。因此，中陰身確實存在，是可信的，這被稱為色陰。關於生分（投生階段）的思考，已經產生了色陰。什麼東西先去，並取于投生之處，在其他色處產生呢？回答是四大（地、水、火、風）在前，朝向受生之處。因為四大是所依，所以在該處產生的造色（由四大產生的物質）與四大共同產生。四大在該處產生，因為該處有障礙，所以產生。而且，造色具有普遍的自相，不離四大，所以能夠阻礙投生之處。地等四大，粗細是可以知道的，如次第所說。地界具有支援的作用，能夠完成事業，所以可以說有果報。水、火、風界，具有流動、燃燒、吹動等作用，這是三大業。一切聲音都只是生滅，與色和合，不能長久相續。在內外兩處可以得知所依。在同一時間產生的處所，處處都可以聽到，全部遍滿。就像火焰的光芒一樣，沒有先後，沒有遲速。風有兩種，即動和不動。輪（指風輪）是不動的，空行（指在空中執行的風）是動的。在物體中執行的風，總是隨順並支援幻化。支援幻化的風是不動的，與此不同的都是動的。虛空界，被光明和黑暗所包含，都是造色。這被稱為空界。離開光明和黑暗等，空界的其他相是無法知道的，也是不動的。在眾生之處，有恒常的光明，有恒常的黑暗，這些是不動的。如果與這些地方不同，則被稱為動的。依靠色和合，清凈明朗的光明所包含的，不清朗的也是色所包含的。形，指的是長短等。這是實法還是假名呢？回答說這是假名。為什麼呢？因為是聚集而成的。說這是處所，說這是形狀，只是語言上的，只是度量上的，在八相（地、水、火、風、空、識、根、塵）中沒有別的意義。如果用看視來看可視之物，體性是混雜的。
【English Translation】 English version The Antarabhava (intermediate state between death and rebirth). How can it be believed? Because after death, there is nothing to rely on, and the mind and mental factors (citta-caitta) transmigrate to another place, which is impossible to reach. If thinking is likened to sound, this is not correct. Because the senses are confused, like seeing two moons. If it is thought that there is no Antarabhava, using the image in a mirror as an analogy, this is also incorrect. Because the face is not diminished, the analogy of the image is not valid. If it is further thought that the mind directly grasps the object, without an intermediate consciousness (Antarabhava-vijnana), your analogy is also incorrect. Because the mind does not leave. If these analogies are used to deny the Antarabhava, this statement is not correct. Therefore, the Antarabhava truly exists and is believable, and this is called the Rupa-skandha (form aggregate). Regarding the contemplation of the birth phase, the Rupa-skandha has already arisen. What goes first and takes hold of the place of rebirth, arising in other Rupa-places? The answer is that the four great elements (earth, water, fire, wind) go first, towards the place of rebirth. Because the four great elements are the support, the produced matter (rupa) that arises in that place arises together with the four great elements. The four great elements arise in that place because that place has obstacles, so they arise. Moreover, produced matter has a universal self-nature, and does not depart from the four great elements, so it can obstruct the place of rebirth. The coarseness and fineness of the four great elements, such as earth, can be known, as said in order. The earth element has the function of supporting, and can accomplish actions, so it can be said to have karmic results. The water, fire, and wind elements have the functions of flowing, burning, and blowing, respectively, and these are the three great actions. All sounds are merely arising and ceasing, and they combine with matter, but do not continue for long. The support can be known in both internal and external places. In the place where they arise at the same time, they can be heard everywhere, completely pervading. Like the radiance of a flame, there is no before or after, no slowness or quickness. There are two types of wind: moving and unmoving. The wheel (referring to the wind wheel) is unmoving, and the wind that travels in space (referring to the wind that moves in the sky) is moving. The wind that moves in objects always follows and supports illusion. The wind that supports illusion is unmoving, and anything different from this is moving. The space element, which is encompassed by light and darkness, is all produced matter. This is called the space element. Apart from light and darkness, the other characteristics of the space element cannot be known, and it is also unmoving. In the place of sentient beings, there is constant light, and there is constant darkness, and these are unmoving. If it is different from these places, it is called moving. Relying on the combination of matter, the clear and bright light that is encompassed, and that which is not clear is also encompassed by matter. Form refers to length, shortness, and so on. Is this a real entity or a nominal designation? The answer is that it is a nominal designation. Why? Because it is formed by aggregation. Saying this is a place, saying this is a shape, is only in language, only in measurement, and there is no other meaning in the eight aspects (earth, water, fire, wind, space, consciousness, sense organs, and sense objects). If one uses sight to look at visible objects, the nature is mixed.
。猶如車等。慧有異故。故說假名。復於法入禪定果色唯得有色。何以故。餘香味觸生因無故。無複用故。如是于空行風諸香等塵無共生者。以相近故風中有香。復于光中出輪外者。若諸大法及香等塵不復得現。禪定果色於法入中依禪定生。非四大生。似本色故亦說造色。不依四大。從色陰中有幾種法。是可見者有障礙者。答一者二種眼識行處離法入色。所餘諸色皆不可見。亦有障礙如是分者於色陰中是形。思惟相續者。於色陰中有幾種流。答有三種。一者依。二者報生。三者長養。依者有四。報依長養依不等依體性依。報依者二種。一者前品。二者相續前品。是報等所牽故。次報後生是名相續。長養有二。滿處長養相增長養。滿處者。有色增長。飲食眠臥梵行禪定依此增長。復相增者。從依飲食依滿處故恒受樂故。依時熟故。而得增長。諸有色法依此二種而得增長。于無色法唯相增故而得增長。欲界諸色四食長養。何者為四。思識摶觸。前二種食未牽牽故是生因緣。后二種食是住因緣。觸食是受陰等住緣。所餘眠等亦能增長於色界色。不依摶食。不依眠臥。不依梵行。而得增長。諸有色根而隨二流。離此二種無別依流。果報相續增長壯大有時得見。何故是報所攝不名長養。答此果報色如安置處。不增不減而得住故。
【現代漢語翻譯】 現代漢語譯本 猶如車等（例如車子）。因為智慧有所不同，所以說是假名安立。又在法處所攝的禪定果色中，只有色法才能存在。為什麼呢？因為其餘的香味觸等產生的因已經沒有了，也沒有作用了。就像在空行風中，各種香等微塵不會共同產生，因為它們彼此接近，所以風中才會有香味。又在光明中，超出輪外的事物，如果各種地、水、火、風四大以及香等微塵不再顯現，那麼禪定果色在法處所攝中，是依靠禪定而生，不是四大所生。因為它類似於原本的色法，所以也說是造色，但不依賴四大。從色陰中，有幾種法是可見的，有障礙的呢？回答是：一種是眼識所行的處所，兩種是離開法處所攝的色法。其餘的各種色法都不可見，也有障礙。這樣區分的話，在色陰中就是形色。對於思惟相續來說，在色陰中有幾種流呢？回答是有三種：一是依，二是報生，三是長養。依有四種：報依、長養依、不等依、體性依。報依有兩種：一是前品，二是相續前品。因為是果報等所牽引，所以接著果報之後產生，這叫做相續。長養有兩種：滿處長養和相增長養。滿處是指有色法的增長，依靠飲食、睡眠、梵行、禪定等而增長。相增是指，從依靠飲食，依靠滿處，因為恒常感受快樂，依靠時節成熟，而得到增長。各種有色法依靠這兩種方式而得到增長。對於無色法，只有相增才能使之增長。欲界的各種色法依靠四種食來長養。哪四種呢？段食、觸食、思食、識食。前兩種食在還沒有牽引時就是產生的因緣，后兩種食是住持的因緣。觸食是受陰等住持的因緣，其餘的睡眠等也能增長色法。不依靠段食，不依靠睡眠，不依靠梵行，也能得到增長。各種有色根隨著兩種流。離開這兩種就沒有別的依流。果報相續增長壯大，有時可以見到。為什麼是果報所攝，不叫做長養呢？回答是：這種果報色就像安置在某個地方，不增加也不減少，而能夠住持的緣故。 English version It is like a cart, etc. Because wisdom is different, it is said to be a provisional name. Moreover, in the form of meditative result included in the Dharma-entry, only form can exist. Why? Because the causes of the remaining smells, tastes, and tactile sensations no longer exist, and they have no further function. Just as in the wind of empty practice, various dusts such as fragrances do not arise together; because they are close to each other, there is fragrance in the wind. Furthermore, those outside the wheel emerging from the light, if the great elements and dusts such as fragrances no longer appear, then the form of meditative result in the Dharma-entry arises from meditation, not from the four great elements. Because it resembles the original form, it is also said to be created form, but it does not rely on the four great elements. From the form aggregate, how many dharmas are visible and obstructive? The answer is: one is the realm of eye-consciousness, and two are forms that are separate from the Dharma-entry. All other forms are invisible and obstructive. Those who distinguish in this way, in the form aggregate, are shapes. For those who contemplate continuity, how many streams are there in the form aggregate? The answer is: there are three types: dependence, retribution-born, and nourishment. Dependence has four types: retribution-dependence, nourishment-dependence, unequal-dependence, and nature-dependence. Retribution-dependence has two types: the preceding state and the continuous preceding state. Because it is drawn by retribution, etc., the subsequent birth after retribution is called continuity. Nourishment has two types: complete-place nourishment and mutual-increase nourishment. Complete-place refers to the growth of form, relying on food, sleep, virtuous conduct, and meditation for growth. Mutual-increase refers to growth from relying on food, relying on complete-place, because of constant enjoyment, and relying on the ripening of time. Various forms grow by relying on these two types. For formless dharmas, only mutual-increase allows them to grow. Various forms in the desire realm are nourished by four kinds of food. What are the four? Edible food (duan shi), tactile food (chu shi), volitional food (si shi), and consciousness food (shi shi). The first two types of food are the causes of arising before they draw, while the latter two types of food are the causes of sustenance. Tactile food is the cause of sustenance for the feeling aggregate, etc., and the remaining sleep, etc., can also increase form. It can also grow without relying on edible food, without relying on sleep, and without relying on virtuous conduct. Various form roots follow two streams. Apart from these two types, there is no other dependent stream. The result of retribution continues to grow and become strong, and sometimes it can be seen. Why is it included in retribution and not called nourishment? The answer is: this form of retribution is like being placed in a certain place, neither increasing nor decreasing, and being able to abide.
【English Translation】 It is like a cart, etc. Because wisdom is different, it is said to be a provisional name. Moreover, in the form of meditative result included in the Dharma-entry, only form can exist. Why? Because the causes of the remaining smells, tastes, and tactile sensations no longer exist, and they have no further function. Just as in the wind of empty practice, various dusts such as fragrances do not arise together; because they are close to each other, there is fragrance in the wind. Furthermore, those outside the wheel emerging from the light, if the great elements and dusts such as fragrances no longer appear, then the form of meditative result in the Dharma-entry arises from meditation, not from the four great elements. Because it resembles the original form, it is also said to be created form, but it does not rely on the four great elements. From the form aggregate, how many dharmas are visible and obstructive? The answer is: one is the realm of eye-consciousness, and two are forms that are separate from the Dharma-entry. All other forms are invisible and obstructive. Those who distinguish in this way, in the form aggregate, are shapes. For those who contemplate continuity, how many streams are there in the form aggregate? The answer is: there are three types: dependence, retribution-born, and nourishment. Dependence has four types: retribution-dependence, nourishment-dependence, unequal-dependence, and nature-dependence. Retribution-dependence has two types: the preceding state and the continuous preceding state. Because it is drawn by retribution, etc., the subsequent birth after retribution is called continuity. Nourishment has two types: complete-place nourishment and mutual-increase nourishment. Complete-place refers to the growth of form, relying on food, sleep, virtuous conduct, and meditation for growth. Mutual-increase refers to growth from relying on food, relying on complete-place, because of constant enjoyment, and relying on the ripening of time. Various forms grow by relying on these two types. For formless dharmas, only mutual-increase allows them to grow. Various forms in the desire realm are nourished by four kinds of food. What are the four? Edible food (duan shi), tactile food (chu shi), volitional food (si shi), and consciousness food (shi shi). The first two types of food are the causes of arising before they draw, while the latter two types of food are the causes of sustenance. Tactile food is the cause of sustenance for the feeling aggregate, etc., and the remaining sleep, etc., can also increase form. It can also grow without relying on edible food, without relying on sleep, and without relying on virtuous conduct. Various form roots follow two streams. Apart from these two types, there is no other dependent stream. The result of retribution continues to grow and become strong, and sometimes it can be seen. Why is it included in retribution and not called nourishment? The answer is: this form of retribution is like being placed in a certain place, neither increasing nor decreasing, and being able to abide.
養相續者。依報相續有違從故。有增有減。非根色者。皆有三流。心心數法依于依流依于報流。若依相增而有增長。於法入色無有報生。所餘諸法如心心數而可得知。于欲界中諸內外色得果報生。於色界中離於香味。餘者是報。復欲界中諸根不具亦是果報。於色界中諸根具足皆是果報。是聲界者亦是果報。非是聲故是名色陰。相續思惟。
業者。色陰中攝。持界幾業乃至風界。一切四大有五種業。於此地界開發轉業。處所持業。為作依業。互相違業。平等增業。水界業者。流攝濕潤違及增長。是為五種。火界業者。光熟破壞違及增長。亦有五種。風界業者。輕動令慘違及增長。是名風業。又有四大於造色生。亦有五業。何者為五。一者能生。二者與依。三者住處。四者勝持。五者增長。何以故。于開發生前得至故。是名能生。已得生者不離處故。是名與依。于增壞等相似性故。是名住處。如量不減能勝持故。是名勝持。令增長故。是名增長。何故眼耳塵色有善不善余塵不爾。答略說有三。軟中上思。何者為軟。思惟時思。決定時思。作業時思。為善不善身口業生。依極上思二色生故。是故業色有善不善。是故余塵不得如此。從色和合動搖異相為不異相。答說不異相。何以故。於此物處已生未生已壞未壞。動義不
【現代漢語翻譯】 現代漢語譯本： 滋養相續，依賴於果報相續，因此有順從和違背，有增加和減少。不是根色的事物，都有三種流動：心和心所法依賴於依流，依流依賴於果報流。如果依賴於相的增加而有增長，那麼對於法入色來說，沒有果報產生。其餘諸法，如心和心所，可以依此得知。在欲界中，所有內外色都因果報而生。在[此處原文缺失，推測為'色界'或類似境界]中，脫離了香味，其餘的都是果報。同樣在欲界中，諸根不全也是果報。在[此處原文缺失，推測為'色界'或類似境界]中，諸根完備都是果報。聲音的界也是果報。因為不是聲音本身，所以稱為色陰。相續不斷地思惟。
業，包含在色陰之中。地界包含幾種業，乃至風界？一切四大有五種業。對於地界來說，有開發轉業、處所持業、作為所依業、互相違業、平等增業這五種。水界的業有流動、攝取、濕潤、違背和增長這五種。火界的業有光照、成熟、破壞、違背和增長，也有五種。風界的業有輕盈、動搖、使之悽慘、違背和增長，這稱為風業。又有四大產生造色，也有五種業。哪五種呢？一是能生，二是給予所依，三是住處，四是殊勝的保持，五是增長。為什麼呢？因為在開發產生之前就已到達，所以稱為能生。已經產生的事物不離開處所，所以稱為給予所依。對於增加和損壞等有相似的性質，所以稱為住處。如其量不減少，能夠殊勝地保持，所以稱為殊勝的保持。使之增長，所以稱為增長。為什麼眼耳的塵色有善和不善，而其他的塵色不是這樣呢？回答是簡略地說有三種：軟、中、上思。什麼是軟？思惟時思，決定時思，作業時思。因為善或不善的身口業產生，依賴於極上思，兩種色產生。因此，業色有善和不善。所以其他的塵色不能這樣。從色和合的動搖異相來說，是相同還是不同？回答說是不異相。為什麼呢？對於此物處，已生或未生，已壞或未壞，動搖的意義不[此處原文缺失，推測為'變'或類似含義]。
【English Translation】 English version: Nourishing the continuity depends on the continuity of retribution, hence there are accordance and discordance, increase and decrease. Those that are not root-sense objects all have three flows: mind and mental functions rely on the dependent flow, which relies on the retribution flow. If there is growth due to the increase of dependence, then for the entry of dharma into form, there is no retribution arising. The remaining dharmas, such as mind and mental functions, can be understood accordingly. In the desire realm, all internal and external forms arise from retribution. In the [missing text, likely 'form realm' or similar], there is separation from fragrance and taste; the rest are retribution. Also in the desire realm, incomplete sense faculties are also retribution. In the [missing text, likely 'form realm' or similar], complete sense faculties are all retribution. The realm of sound is also retribution. Because it is not sound itself, it is called the form aggregate. Continuously thinking.
Karma is included within the form aggregate. How many karmas are contained within the earth element, up to the wind element? All four great elements have five kinds of karma. For the earth element, there are five kinds: developing and transforming karma, place-holding karma, supporting karma, mutually conflicting karma, and equally increasing karma. The karma of the water element has five kinds: flowing, gathering, moistening, opposing, and increasing. The karma of the fire element has five kinds: illuminating, maturing, destroying, opposing, and increasing. The karma of the wind element has five kinds: lightness, movement, causing misery, opposing, and increasing. These are called wind karmas. Furthermore, the four great elements give rise to produced form, and there are also five karmas. What are the five? First, the ability to produce; second, giving support; third, a dwelling place; fourth, superior maintenance; fifth, increase. Why? Because it arrives before the development and production, it is called the ability to produce. Because what has already been produced does not leave its place, it is called giving support. Because there is a similar nature in increase and decay, it is called a dwelling place. Because it does not decrease in quantity and can maintain it superiorly, it is called superior maintenance. Because it causes increase, it is called increase. Why do the sense objects of the eye and ear have good and bad, while other sense objects do not? The answer is briefly, there are three: soft, medium, and superior thought. What is soft? Thinking during contemplation, thinking during decision, thinking during action. Because good or bad actions of body and speech arise, relying on the supreme thought, two forms arise. Therefore, karmic form has good and bad. Therefore, other sense objects cannot be like this. From the moving and different aspects of the combination of forms, are they the same or different? The answer is that they are not different. Why? For this thing-place, whether it has arisen or not arisen, whether it has decayed or not decayed, the meaning of movement does not [missing text, likely 'change' or similar].
然。若動已生而後得動。無有自相。若未生者則無有動。若已壞者不能得動。未生同故。若不壞者則無行相分明別體。至彼因緣是義不然。是故動搖無別實有。是名色陰業分思惟剎那者此具足故。色陰剎那剎那滅故。何以故。行法得生滅無障故。此時生因即是滅因是義不然。何以故。一因異果不得生故。已生住因別相不現故。是故行法自滅不緣于地。行念滅無有障礙。如火等物為破壞因。若是思惟此義不然。共行火等同生滅故。不似前生。唯因能造。是火等事滅者滅因。是義不然。何以故。滅者與行不共俱故。滅若已有於行滅中。諸行相續已斷滅故。以是義故不得共俱。滅者滅無為體能作滅因。是故不然。若滅為滅因。不得一時滅。作滅因前後無異故。諸相續法永應不生。若滅異體從滅異義。別有滅相即不可得。是故不然。複次若與火等滅伴能滅。作是思惟。是故心心數等諸燈焰等。有自體滅即應不有。是故不然。複次若力更互相成二能滅故。此是所滅。此是能滅。則無分別。是故不然。複次若二種法各有能分共滅具足。而此二種各有半能各有半不能。是故不然。如是等分於色陰中剎那思惟自體滅故。諸大等法遮滅因故。遮二種滅因故。何以知之。一切諸行心為果故。如心可知皆有剎那。
獨者。從諸四大造色
【現代漢語翻譯】 現代漢語譯本 好的。如果運動已經產生之後才得到運動，就沒有自身之相。如果尚未產生，則沒有運動。如果已經壞滅，則不能得到運動，因為未產生的情況相同。如果不壞滅，就沒有行相分明、別體的存在。認為到達彼岸的因緣是這樣的說法是不對的。因此，動搖沒有別的真實存在。這稱為色陰的業力所分的思惟剎那，因為這具足了（剎那生滅的特性）。色陰剎那剎那滅亡。為什麼呢？因為行法能夠生滅而沒有障礙。認為此時的生因就是滅因的說法是不對的。為什麼呢？因為一個因不能產生不同的果。已經產生的住因的別相沒有顯現。因此，行法自己滅亡，不依賴於地大。行唸的滅亡沒有障礙，如同火等事物是破壞的原因。如果是這樣思惟，這個道理是不對的，因為共同執行的火等事物同時生滅。不像前生的情況，只有因才能造作。認為火等事物的滅亡是滅因的說法是不對的。為什麼呢？因為滅亡的事物與行法不是同時存在的。如果滅亡已經存在於行法的滅亡之中，那麼諸行的相續就已經斷滅了。因為這個道理，所以不能同時存在。認為滅亡以無為為體，能夠作為滅因的說法是不對的。如果滅亡是滅因，就不能一時滅亡，因為作為滅因的前後沒有差別。那麼諸相續法就應該永遠不會產生。如果滅亡是異體，從滅亡的異義來說，別的滅相就不可得到。因此，這個道理是不對的。再次，如果與火等滅亡相伴隨能夠滅亡，這樣思惟是不對的。因此，心和心所等，以及燈焰等，如果有自體滅亡，就應該不存在。因此，這個道理是不對的。再次，如果力量互相成就，兩種力量能夠滅亡，那麼哪個是所滅，哪個是能滅，就沒有分別了。因此，這個道理是不對的。再次，如果兩種法各有能分，共同滅亡具足，而這兩種法各有半能，各有半不能，因此，這個道理是不對的。像這樣等分在色陰中剎那思惟自體滅亡，諸大等法遮滅因，遮兩種滅因。憑什麼知道呢？因為一切諸行以心為果。如同心可以知道，一切都有剎那。 獨者，從諸四大造色（由四大元素所形成的物質）
【English Translation】 English version Indeed. If movement arises after movement has already occurred, it lacks its own inherent nature (svabhava). If it has not yet arisen, then there is no movement. If it has already ceased, it cannot attain movement, because the state of not yet arising is the same. If it does not cease, then there is no distinct and separate entity with clear characteristics of activity. The idea that the conditions leading to that state are thus is incorrect. Therefore, movement and change do not have a separate, real existence. This is called the moment of thought divided by karma within the form aggregate (rupa-skandha), because it is complete with (the characteristic of momentary arising and ceasing). The form aggregate ceases moment by moment. Why? Because the laws of activity (samskara-dharma) can arise and cease without obstruction. The idea that the cause of arising at this moment is the same as the cause of ceasing is incorrect. Why? Because one cause cannot produce different results. The distinct characteristic of the cause of abiding after arising is not apparent. Therefore, the laws of activity cease by themselves, not relying on the earth element (prthivi-dhatu). The cessation of thoughts has no obstruction, just as fire and other things are causes of destruction. If one thinks in this way, this reasoning is incorrect, because fire and other things that operate together arise and cease simultaneously. It is not like the previous arising, where only the cause can create. The idea that the cessation of fire and other things is the cause of cessation is incorrect. Why? Because the cessation of things does not occur simultaneously with the activity. If cessation already exists within the cessation of activity, then the continuity of all activities has already been cut off. Because of this reason, they cannot exist simultaneously. The idea that cessation, with non-being (asamskrta) as its nature, can act as the cause of cessation is incorrect. If cessation is the cause of cessation, it cannot cease at one moment, because there is no difference between before and after as the cause of cessation. Then all continuous phenomena should never arise. If cessation is a different entity, from the different meaning of cessation, a separate characteristic of cessation cannot be obtained. Therefore, this reasoning is incorrect. Furthermore, if being accompanied by the cessation of fire and other things can cause cessation, thinking in this way is incorrect. Therefore, mind (citta) and mental factors (caitasika), as well as the flames of lamps and so on, if they have self-cessation, should not exist. Therefore, this reasoning is incorrect. Furthermore, if two forces mutually complete each other, and the two forces can cause cessation, then there is no distinction between what is to be ceased and what is able to cease. Therefore, this reasoning is incorrect. Furthermore, if two kinds of laws each have the ability to cease, and together they completely cease, but each of these two kinds has half the ability and half the inability, therefore, this reasoning is incorrect. In this way, equally dividing and contemplating the self-cessation in the form aggregate moment by moment, the great elements (maha-bhuta) and other laws obstruct the cause of cessation, obstructing the two kinds of causes of cessation. How is this known? Because all activities have the mind as their result. Just as the mind can be known, everything has moments. The solitary one, from the four great elements (maha-bhuta) creates form (rupa).
別相為當不別。答曰。有別。何以故。見別相故。如此別相。謂異根境。余根大境。余造色境度不度故。從諸花香度于麻中等不度變不變故。如蘇等中煎煮和合色味等變。堅等不然。是故知有別相造色。四大造色有于別相而體是一。譬如見株起於二智。取相有異而體是一。一者疑智境故。二者決智境故。是喻不然。雖有別相而作一體。於四大中亦應如是。何以知之。是諸四大各自別相。若定如是四大一體不應有四。此義不然。是故造色與大別體。是名獨不獨義。思惟境者。一切諸法色。所攝者幾根幾塵。答五色是根。六色是塵。云何根者諸塵成境。根不破者廣說如經。于初地中幾種因緣。諸根破壞不破壞者。答有二種。一者羸劣。二者皆失。不如此義皆是成根。略說有四變異因緣。一者從外緣生。云何知之。用諸外塵有逆從故。他損傷故。治損傷故。是名外緣。二者從於內緣。如在於內不善思惟。所生欲等諸根損減。從正思惟三摩提等諸根增益。三者業緣得生。如昔業緣有強弱故。諸可愛及不可愛。四者從自體生。一切諸根依自相故時損時益。複次心根破壞有幾。答曰。有四。一者從蓋所作。於五蓋中隨一覆心。亂心所作。亂心作者。如著鬼等。所求未得。如四空定及六神通。未得之時自謂言得。起邪心故。名求未得
【現代漢語翻譯】 現代漢語譯本 別相是否相同？回答說：有區別。為什麼呢？因為能見到區別的相狀。這種區別的相狀，指的是不同的根境（indriya-gocara，感官及其對像）。其餘的根所對的大境（mahā-gocara，廣大的對象），其餘的造色（rūpa，物質）的境，有能穿透和不能穿透的區別。例如，從各種花香中穿透到麻中等等，有能穿透和不能穿透，變化和不變化的區別。就像酥油等物在煎煮和混合時，顏色和味道等會發生變化，而堅硬的東西則不會。因此，可知造色是有區別的相狀的。四大（mahābhūta，地、水、火、風）所造的色，有區別的相狀，但本體是一。譬如見到樹木，生起兩種智慧。取相不同，但本體是一。一種是疑智（vicikicchā-ñāṇa，懷疑的智慧）的境，一種是決智（niścaya-ñāṇa，決定的智慧）的境。這個比喻是不恰當的。即使有區別的相狀，也形成一個整體。在四大中也應該如此。憑什麼知道呢？因為這四大各自有區別的相狀。如果一定是這樣，四大一體，就不應該有四種。這個說法是不對的。因此，造色與四大是不同的本體。這叫做獨和不獨的意義。 思惟境（manodhātu-gocara，意識界的對象）是什麼？一切諸法（dharma，事物）中，被色（rūpa，物質）所包含的，有幾種根（indriya，感官）和幾種塵（visaya，對像）？回答說：五色（pañca rūpāyatana，五種色處）是根，六色（chay rūpāyatana，六種色處）是塵。什麼是根？諸塵如何成為境？根如何不被破壞？詳細的解釋如經中所說。 在初地（prathamā bhūmi，初禪）中，有幾種因緣，諸根會破壞或不破壞？回答說：有兩種。一種是羸劣（durbala，虛弱），一種是皆失（sarva-vināśa，完全喪失）。不如此，這些都是成根（indriya-sampatti，感官成就）。簡略地說，有四種變異的因緣。一種是從外緣（bahira-pratyaya，外部條件）產生。憑什麼知道呢？因為使用各種外塵（bahira-visaya，外部對像）有順從和違逆的緣故，他人損傷的緣故，治療損傷的緣故。這叫做外緣。二種是從於內緣（ajjhattika-pratyaya，內部條件）。如在於內心不善思惟（ayoniśo manasikāra，不如理作意），所生的慾望等，諸根會損減。從正思惟（yoniśo manasikāra，如理作意）、三摩提（samādhi，禪定）等，諸根會增益。三種是業緣（karma-pratyaya，業力條件）得生。如昔日的業緣有強弱的緣故，有可愛的和不可愛的。四種是從自體（svabhāva，自性）生。一切諸根依靠自相（svalakṣaṇa，自相）的緣故，有時損減，有時增益。 再次，心根（mano-indriya，意根）的破壞有幾種？回答說：有四種。一種是從蓋（āvaraṇa，覆蓋）所作。在五蓋（pañca nivaraṇa，五種障礙）中，隨便哪一種覆蓋了心，擾亂了心所作的。擾亂心作者，如著鬼等。所求未得，如四空定（catasso āruppā samāpattiyo，四種無色定）和六神通（chalabhiññā，六種神通）。未得到的時候，自己說已經得到。生起邪心（micchā-citta，邪惡的心）的緣故，名叫求未得。
【English Translation】 English version Are distinct characteristics the same or different? The answer is: different. Why? Because distinct characteristics can be seen. These distinct characteristics refer to different indriya-gocara (sense faculties and their objects). The great objects (mahā-gocara) of the remaining faculties, the objects of the remaining rūpa (matter), have the distinction of being penetrable and impenetrable. For example, penetrating from various flower fragrances into hemp, etc., there are distinctions of being penetrable and impenetrable, changing and unchanging. Just as when ghee and other substances are boiled and mixed, the color and taste, etc., change, but hard things do not. Therefore, it is known that rūpa has distinct characteristics. The rūpa created by the four mahābhūta (great elements: earth, water, fire, and wind) has distinct characteristics, but the essence is one. For example, seeing a tree, two kinds of wisdom arise. The perception of characteristics is different, but the essence is one. One is the object of vicikicchā-ñāṇa (doubtful wisdom), and the other is the object of niścaya-ñāṇa (decisive wisdom). This analogy is inappropriate. Even if there are distinct characteristics, they form a whole. It should be the same in the four great elements. How do we know this? Because each of the four great elements has its own distinct characteristics. If it is definitely the case that the four great elements are one, there should not be four. This statement is incorrect. Therefore, rūpa and the four great elements are different entities. This is called the meaning of being unique and not unique. What is manodhātu-gocara (the object of the mind element)? Among all dharma (things), how many indriya (sense faculties) and how many visaya (objects) are included in rūpa (matter)? The answer is: the five rūpāyatana (five sense spheres) are indriya, and the six rūpāyatana (six sense spheres) are visaya. What are indriya? How do the objects become the realm? How are the indriya not destroyed? Detailed explanations are as stated in the scriptures. In the prathamā bhūmi (first dhyana), what are the causes and conditions for the indriya to be destroyed or not destroyed? The answer is: there are two kinds. One is durbala (weakness), and the other is sarva-vināśa (complete destruction). Otherwise, these are indriya-sampatti (accomplishment of the senses). Briefly speaking, there are four kinds of changing conditions. One is produced from bahira-pratyaya (external conditions). How do we know this? Because the use of various bahira-visaya (external objects) has causes of obedience and disobedience, causes of damage by others, and causes of healing damage. This is called external conditions. The second is from ajjhattika-pratyaya (internal conditions). For example, if one does ayoniśo manasikāra (unwise reflection) internally, the desires that arise will diminish the indriya. From yoniśo manasikāra (wise reflection), samādhi (concentration), etc., the indriya will increase. The third is karma-pratyaya (karmic conditions) that are born. For example, because past karmic conditions have strengths and weaknesses, there are lovable and unlovable things. The fourth is born from svabhāva (self-nature). All indriya rely on svalakṣaṇa (own characteristic), so they sometimes diminish and sometimes increase. Furthermore, how many kinds of destruction are there for mano-indriya (mind faculty)? The answer is: there are four kinds. One is caused by āvaraṇa (coverings). Among the pañca nivaraṇa (five hindrances), whichever covers the mind, disturbs what the mind does. Those who disturb the mind, such as being possessed by ghosts, etc. What is sought is not obtained, such as the catasso āruppā samāpattiyo (four formless attainments) and the chalabhiññā (six supernormal powers). When not obtained, one says that one has already obtained them. Because of arising micchā-citta (wrong mind), it is called seeking but not obtaining.
。未了所作。如未多聞及諸工巧依是四義心得破壞。複次云何色等諸塵于根明瞭。色不至眼于眼明瞭。不極微細見亦明瞭。及可見色無覆障者。有光明處又不過遠。對眼前塵于眼明瞭。有諸眾生於闇室中亦得了色。唯一種不可見色。如前諸塵肉眼不見。皆天眼見。聲者不至無障。若有至者若光闇中不過微細。住于境處即得明瞭。香味及觸至於自根住境處者。是諸天眼可見色者。雖復微細有障及遠至住境處皆得明瞭。不住境處不能得見。復諸聖人聖慧眼者。一切種色皆悉明瞭。如初地說六種境界。云何解釋。第一境者。諸色皆得入眾生世及於世器。二者依三種性皆有分別。一者相分別。二者事分別。三者住分別。如是分別青赤白等。乃至廣說。事分別者。作無作色。戒非戒色。非戒非非戒色。住分別者。是如意色及不如意及有舍處名色分別。聲分別者。眾生數因。非眾生因。眾生非眾生因。事分別者。是口所作。住分別者。如前說。香分別者。謂根莖皮心葉華果。是香分別。香味觸中無事分別。住分別者。如前色說。味相分別者。謂甜苦等。住亦如前。觸有多種分別如前。第三境者。於十方中即可得知。第四境者。三世分別。第五者。實不實取分別可知。第六境者。於一邊處得取具足。如是自分諸有色塵明瞭分別。何者
思惟能生識者。于共于諸根不破壞者。與明瞭塵同興發心。如此思惟能生諸識。是名色陰境分思惟。
雜思惟者。于欲界陰入住是處色界色生於此身。云何上界諸色與地獄共別處而住不別處也。答曰。不別處住猶如沙水。是名色陰雜分思。非色陰分別思惟究竟。
決定藏論卷下
{ "translations": [ "現代漢語譯本：\n\n思惟能夠產生意識，對於共同的以及諸根沒有破壞的情況，與明瞭的塵境一同興起發心。如此思惟能夠產生各種意識，這被稱為色陰境分思惟（Rūpa-skandha object division thinking）。\n\n雜思惟是指，在欲界的陰入住於此處，色在此身產生。那麼，上界的各種色與地獄共同或分別處而住，是共同處住還是分別處住呢？回答是：不分別處住，就像沙和水一樣混合。這被稱為色陰雜分思惟（Rūpa-skandha miscellaneous division thinking）。非色陰分別思惟究竟。\n\n《決定藏論》卷下", "English version:\n\nThinking that can generate consciousness, in situations where there is commonality and the sense organs are not damaged, along with clear objects, the mind arises. Such thinking can generate various consciousnesses, and this is called Rūpa-skandha (form aggregate) object division thinking.\n\nMiscelleanous thinking refers to the fact that in the desire realm, the skandhas (aggregates) reside here, and form arises in this body. Then, how do the various forms of the upper realms reside with the lower realms, either in common or separately? Do they reside in common or separately? The answer is: they do not reside separately, just like sand and water mixed together. This is called Rūpa-skandha (form aggregate) miscellaneous division thinking. Non-Rūpa-skandha (form aggregate) discriminative thinking is ultimate.\n\n * \n\n * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 0 ], "english_translations": [ "English version:\n\nThinking that can generate consciousness, in situations where there is commonality and the sense organs are not damaged, along with clear objects, the mind arises. Such thinking can generate various consciousnesses, and this is called Rūpa-skandha (form aggregate) object division thinking.\n\nMiscelleanous thinking refers to the fact that in the desire realm, the skandhas (aggregates) reside here, and form arises in this body. Then, how do the various forms of the upper realms reside with the lower realms, either in common or separately? Do they reside in common or separately? The answer is: they do not reside separately, just like sand and water mixed together. This is called Rūpa-skandha (form aggregate) miscellaneous division thinking. Non-Rūpa-skandha (form aggregate) discriminative thinking is ultimate.\n\n * \n\n * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *