T31n1602_顯揚聖教論
大正藏第 31 冊 No. 1602 顯揚聖教論
No. 1602 [cf. No. 1603]
顯揚聖教論卷第一
無著菩薩造
三藏法師玄奘奉 詔譯
攝事品第一
善逝善說妙三身 無畏無流證教法 上乘真實牟尼子 我今至誠先贊禮 稽首次敬大慈尊 將紹種智法王位 無依世間所歸趣 宣說瑜伽師地者 昔我無著從彼聞 今當錯綜地中要 顯揚聖教慈悲故 文約義周而易曉 攝事凈義成善巧 無常苦空與無性 現觀瑜伽不思議 攝勝抉擇十一品 一切界雜染 諦依止覺分 補特伽羅果 諸功德九事
論曰。一切者有五法總攝菩薩藏。何等為五。頌曰。
心心所有色 不相應無為
論曰。心者謂心意識差別名也。問何等為識。答識有八種。謂阿賴耶識眼耳鼻舌身識意及意識。
阿賴耶識者。謂先世所作增長業煩惱為緣。無始時來戲論熏習為因。所生一切種子異熟識為體。此識能執受了別色根根所依處及戲論熏習。於一切時一類生滅不可了知。又能執持了別外器世界與不苦不樂受等相應一向無覆無記與轉識等作所依因與染凈轉識受等俱轉能增長有染轉識等為業及能損減清凈轉識等為業。
【現代漢語翻譯】 現代漢語譯本 大正藏第 31 冊 No. 1602 《顯揚聖教論》
No. 1602 [cf. No. 1603]
《顯揚聖教論》卷第一
無著菩薩造
三藏法師玄奘奉 詔譯
攝事品第一
善逝善說妙三身，無畏無流證教法， 上乘真實牟尼子（釋迦牟尼佛的弟子），我今至誠先贊禮。 稽首次敬大慈尊，將紹種智法王位， 無依世間所歸趣，宣說瑜伽師地者。 昔我無著從彼聞，今當錯綜地中要， 顯揚聖教慈悲故，文約義周而易曉。 攝事凈義成善巧，無常苦空與無性， 現觀瑜伽不思議，攝勝抉擇十一品。 一切界雜染，諦依止覺分， 補特伽羅（人）果，諸功德九事。
論曰：一切者，有五法總攝菩薩藏。何等為五？頌曰：
心心所有色，不相應無為。
論曰：心者，謂心意識差別名也。問：何等為識？答：識有八種，謂阿賴耶識（第八識，含藏識）眼耳鼻舌身識意及意識。
阿賴耶識者，謂先世所作增長業煩惱為緣，無始時來戲論熏習為因，所生一切種子異熟識為體。此識能執受了別色根根所依處及戲論熏習。於一切時一類生滅不可了知。又能執持了別外器世界與不苦不樂受等相應一向無覆無記與轉識等作所依因與染凈轉識受等俱轉能增長有染轉識等為業及能損減清凈轉識等為業。
【English Translation】 English version Taisho Tripitaka Volume 31, No. 1602, Yogācārabhūmi-śāstra (Treatise on the Stages of the Doctrine of Yoga)
No. 1602 [cf. No. 1603]
Yogācārabhūmi-śāstra, Volume 1
Composed by Bodhisattva Asaṅga
Translated under Imperial Order by Tripitaka Master Xuanzang
Chapter 1: Compendium of Topics
The Well-Gone One speaks well of the wondrous three bodies, fearless and without outflows, realizing the teaching and the Dharma. The supreme and true son of the Muni (Shakyamuni Buddha's disciple), I now sincerely offer praise and reverence. I bow my head and pay homage to the Great Compassionate One, who will inherit the throne of the Dharma King of Omniscience. The refuge of the world without support, who proclaims the Yogācārabhūmi (Stages of Yoga Practice). Formerly, I, Asaṅga, heard from him; now I shall interweave the essentials of the stages, To elucidate the sacred teachings with compassion, concise in words, comprehensive in meaning, and easy to understand. Compendium of topics, pure meaning, accomplishing skillful means, impermanence, suffering, emptiness, and no-self, Direct perception, yoga, inconceivable, compendium of superior decisive factors, eleven chapters. All realms, defilements, the truths, reliance, factors of enlightenment, Pudgala (person), fruit, all merits, nine topics.
Treatise: 'All' refers to the five dharmas that comprehensively encompass the Bodhisattva's treasury. What are the five? The verse says:
Mind, mental factors, form, non-correspondence, unconditioned.
Treatise: 'Mind' refers to the different names of mind, thought, and consciousness. Question: What is consciousness? Answer: There are eight types of consciousness, namely, Ālaya-vijñāna (storehouse consciousness), eye, ear, nose, tongue, body consciousness, mind, and mental consciousness.
Ālaya-vijñāna (storehouse consciousness) refers to the maturation consciousness of all seeds, which arises from past actions, increasing karma and afflictions as conditions, and from beginningless time, habitual tendencies of conceptual proliferation as the cause. This consciousness is able to grasp and differentiate the sense bases, the places where the sense bases rely, and the habitual tendencies of conceptual proliferation. At all times, its homogenous arising and ceasing are unknowable. It is also able to grasp and differentiate the external world and corresponds to feelings of neither suffering nor pleasure, is always un-obscured and indeterminate, and acts as the underlying cause for the transforming consciousnesses. It revolves together with the transforming consciousnesses, feelings, etc., both pure and impure, and is able to increase the impure transforming consciousnesses, etc., as its function, and is able to diminish the pure transforming consciousnesses, etc., as its function.
云何知有此識。如薄伽梵說。無明所覆愛結所繫。愚夫感得有識之身。此言顯有異熟阿賴耶識。又說如五種子。此則名為有取之識。此言顯有一切種子阿賴耶識。又說阿陀那識甚深細一切種子如暴流。我于凡愚不開演。恐彼分別執為我。眼識者謂從阿賴耶識種子所生。依于眼根與彼俱轉。緣色境界了別為性。如薄伽梵說。內眼處不壞外色處。現前及彼所生作意正起如是所生眼識得生。又說緣眼及色眼識得生。如是應知。乃至身識。此中差別者。謂各依自根各緣自境。各別了別一切應引。如前二經。
意者。謂從阿賴耶識種子所生還緣彼識。我癡我愛我我所執我慢相應。或翻彼相應。於一切時恃舉為行。或平等行與彼俱轉。了別為性。如薄伽梵說。內意處不壞外法處。現前及彼所生作意正起。如是所生意識得生。意識者。謂從阿賴耶識種子所生。依于意根與彼俱轉。緣一切共不共法為境了別為性。心所有法者。謂若法從阿賴耶識種子所生。依心所起與心俱轉相應。彼復云何謂遍行有五。一作意二觸三受四想五思。別境有五。一欲二勝解三念四等持五慧。善有十一。一信二慚三愧四無貪五無瞋六無癡七精進八輕安九不放逸十舍十一不害。煩惱有六。一貪二瞋三慢四無明五見六疑。隨煩惱有二十。一忿二恨三覆四惱五
【現代漢語翻譯】 現代漢語譯本： 如何得知有此識？如薄伽梵（Bhagavan，世尊）所說：『被無明所覆蓋，被愛結所束縛，愚夫感受而獲得有識之身。』這句話顯示有異熟阿賴耶識（Alaya-vijnana，藏識）。又說『如五種子』，這則名為有取之識。這句話顯示有一切種子阿賴耶識。又說『阿陀那識（Adana-vijnana，執持識）甚深細，一切種子如暴流，我于凡愚不開演，恐彼分別執為我。』 眼識，是指從阿賴耶識種子所生，依于眼根，與眼根共同運作，以緣取色境，進行了別為特性。如薄伽梵所說：『內眼處不壞，外色處現前，及彼所生作意正起，如此所生眼識得生。』又說『緣眼及色，眼識得生。』應當如此理解，乃至身識。 此中差別在於，各自依于自己的根，各自緣取自己的境，各自了別，一切都應引用如前二經。 意，是指從阿賴耶識種子所生，還緣彼識，與我癡、我愛、我我所執、我慢相應，或翻彼相應，於一切時恃舉為行，或平等行，與彼共同運作，以了別為特性。如薄伽梵所說：『內意處不壞，外法處現前，及彼所生作意正起，如此所生意識得生。』 意識，是指從阿賴耶識種子所生，依于意根，與意根共同運作，緣取一切共不共法為境，以了別為特性。心所有法，是指若法從阿賴耶識種子所生，依心所起，與心共同運作，相應。它們又是什麼呢？遍行有五：一、作意；二、觸；三、受；四、想；五、思。別境有五：一、欲；二、勝解；三、念；四、等持；五、慧。善有十一：一、信；二、慚；三、愧；四、無貪；五、無瞋；六、無癡；七、精進；八、輕安；九、不放逸；十、舍；十一、不害。煩惱有六：一、貪；二、瞋；三、慢；四、無明；五、見；六、疑。隨煩惱有二十：一、忿；二、恨；三、覆；四、惱；五
【English Translation】 English version: How do we know that this consciousness exists? As the Bhagavan (Bhagavan, The Blessed One) said: 'Covered by ignorance and bound by the knot of love, foolish beings experience and obtain a body of consciousness.' This statement reveals the Vipaka Alaya-vijnana (Alaya-vijnana, storehouse consciousness). It is also said, 'Like the five seeds,' this is called the consciousness that takes hold. This statement reveals the Alaya-vijnana with all seeds. It is also said, 'The Adana-vijnana (Adana-vijnana, grasping consciousness) is very deep and subtle, and all seeds are like a torrential flow. I do not reveal it to ordinary fools, lest they discriminate and cling to it as self.' Eye consciousness refers to that which arises from the seeds of Alaya-vijnana, relies on the eye faculty, operates together with it, and has the characteristic of discriminating by perceiving the realm of form. As the Bhagavan said: 'When the internal eye base is not damaged, the external form base is present, and the attention arising from them arises correctly, then the resulting eye consciousness arises.' It is also said, 'Conditioned by the eye and form, eye consciousness arises.' It should be understood in this way, up to and including body consciousness. The difference here lies in that each relies on its own faculty, each perceives its own realm, and each discriminates separately. Everything should be cited as in the previous two sutras. Mind refers to that which arises from the seeds of Alaya-vijnana, and in turn perceives that consciousness, corresponding to self-delusion, self-love, clinging to self, and self-conceit, or conversely corresponding to them. At all times, it relies on upholding as its activity, or equal activity, operating together with them, with discrimination as its characteristic. As the Bhagavan said: 'When the internal mind base is not damaged, the external dharma base is present, and the attention arising from them arises correctly, then the resulting mind consciousness arises.' Consciousness refers to that which arises from the seeds of Alaya-vijnana, relies on the mind faculty, operates together with it, and takes all common and uncommon dharmas as its realm, with discrimination as its characteristic. Mental factors refer to dharmas that arise from the seeds of Alaya-vijnana, arise relying on the mind, and operate together and correspond with the mind. What are they? The pervasive ones are five: 1. Attention; 2. Contact; 3. Feeling; 4. Perception; 5. Volition. The specific ones are five: 1. Desire; 2. Resolution; 3. Mindfulness; 4. Concentration; 5. Wisdom. The virtuous ones are eleven: 1. Faith; 2. Shame; 3. Embarrassment; 4. Non-greed; 5. Non-hatred; 6. Non-delusion; 7. Diligence; 8. Tranquility; 9. Non-negligence; 10. Equanimity; 11. Non-harming. The afflictions are six: 1. Greed; 2. Hatred; 3. Pride; 4. Ignorance; 5. Views; 6. Doubt. The secondary afflictions are twenty: 1. Anger; 2. Resentment; 3. Concealment; 4. Annoyance; 5.
嫉六慳七誑八諂九憍十害十一無慚十二無愧十三惛沈十四掉舉十五不信十六懈怠十七放逸十八失念十九心亂二十不正。知不定有四。一惡作二睡眠三尋四伺。
作意者。謂從阿賴耶識種子所生。依心所起與心俱轉相應。動心為體引心為業。由此與心同緣一境。故說和合非不和合。如經中說。若於此作意即於此了別若於此了別即於此作意。是故此二恒和合非不和合。此二法不可施設離別殊異。復如是說。心心法行不可思議。又說由彼所生作意正起如是所生眼等識生。
觸者。謂三事和合分別為體受依為業如經說。有六觸身。又說眼色為緣能起眼識。如是三法聚集合故能有所觸。又說觸為受緣。受者謂領納為體。愛緣為業。如經說有六受身。又說受為愛緣。
想者。謂名句文身熏習為緣。從阿賴耶識種子所生。依心所起與心俱轉。相應取相為體。發言議為業。如經說有六想身。又說如其所想而起言議。思者謂令心造作得失俱非。意業為體。或為和合。或為別離。或為隨與。或為貪愛。或為瞋恚。或為棄捨。或起尋伺。或復為起身語二業。或為染污。或為清凈行。善不善非二為業。如經說有六思身。又說當知我說。今六觸處即前世思所造故業。
欲者。謂于所樂境希望為體。勤依為業。如經說欲為
【現代漢語翻譯】 現代漢語譯本： 二十種隨煩惱是：一、嫉妒，二、慳吝，三、欺誑，四、諂媚，五、憍慢，六、損害，七、無慚，八、無愧，九、惛沈（精神萎靡），十、掉舉（精神散亂），十一、不信，十二、懈怠，十三、放逸，十四、失念，十五、心亂，十六、不正知。 不定心所有四種：一、惡作（後悔），二、睡眠，三、尋（粗略的思考），四、伺（精細的觀察）。
作意（Manasikara）是指：從阿賴耶識（Alaya-vijnana）的種子所生起，依附於心而生起，與心一同運轉相應。以動心為體性，以引導心為作用。因此，作意與心一同緣取一個境界，所以說它們是和合的，而不是不和合的。如同經中所說：『如果對於此境作意，就對於此境了別；如果對於此境了別，就對於此境作意。』所以，這二者恒常和合，而不是不和合。這兩種法不可施設分離和差別。又如是說：『心和心法（Citta-dharma）的執行是不可思議的。』又說：『由於彼（作意）所生，作意才正確生起，如同所生的眼識等識生起一樣。』
觸（Sparsha）是指：根、境、識三事和合，以分別（辨別）為體性，以受（Vedana）的所依為作用。如同經中所說：『有六觸身。』又說：『眼和色為緣，能夠生起眼識。』像這樣，三種法聚合在一起，所以能夠有所觸。又說觸是受的緣。
受（Vedana）是指：以領納（感受）為體性，以愛（Trishna）的緣為作用。如同經中所說：『有六受身。』又說受是愛的緣。
想（Samjna）是指：以名、句、文身的熏習為緣，從阿賴耶識的種子所生起，依附於心而生起，與心一同運轉相應。以取相（執取事物表象）為體性，以發言議（表達和討論）為作用。如同經中所說：『有六想身。』又說：『如其所想，而起言議。』
思（Chetana）是指：令心造作，不一定是得或失。以意業為體性，或者爲了和合，或者爲了別離，或者爲了隨順給予，或者爲了貪愛，或者爲了瞋恚，或者爲了棄捨，或者生起尋伺，或者爲了起身語二業，或者爲了染污，或者爲了清凈行。以善、不善、非二者為作用。如同經中所說：『有六思身。』又說：『應當知道，我說現在的六觸處，就是前世思所造的業。』
欲（Chanda）是指：對於所喜愛的境界，以希望為體性，以勤奮的所依為作用。如同經中說，欲為……
【English Translation】 English version: The twenty secondary afflictions are: 1. Jealousy (Irshya), 2. Stinginess (Matsarya), 3. Deceit (Shathya), 4. Flattery (Maya), 5. Pride (Mada), 6. Harmfulness (Vihimsa), 7. Shamelessness (Ahrikya), 8. Lack of embarrassment (Anapatrapya), 9. Mental dullness (Styana), 10. Restlessness (Auddhatya), 11. Lack of faith (Asraddhya), 12. Laziness (Kausidya), 13. Carelessness (Pramada), 14. Forgetfulness (Mushitasmritita), 15. Distraction (Vikshepa), 16. Non-correct knowledge (Asamprajanya). The four uncertain mental factors are: 1. Regret (Kaukritya), 2. Sleep (Middha), 3. Gross investigation (Vitarka), 4. Subtle discernment (Vichara).
Attention (Manasikara) refers to: arising from the seeds of Alaya-vijnana (storehouse consciousness), arising dependent on the mind, co-occurring and corresponding with the mind. Its nature is to move the mind, and its function is to lead the mind. Therefore, attention and mind together cognize one object, so it is said that they are in harmony, not disharmony. As it is said in the sutras: 'If there is attention to this object, there is discrimination of this object; if there is discrimination of this object, there is attention to this object.' Therefore, these two are always in harmony, not disharmony. These two dharmas cannot be separated or differentiated. It is also said: 'The activity of mind and mental factors (Citta-dharma) is inconceivable.' It is also said: 'Because of its (attention's) arising, attention arises correctly, just as the arising of eye consciousness and other consciousnesses arises.'
Contact (Sparsha) refers to: the coming together of the root, object, and consciousness, with discrimination as its nature, and with the support of feeling (Vedana) as its function. As it is said in the sutras: 'There are six bodies of contact.' It is also said: 'Eye and form are the conditions for the arising of eye consciousness.' In this way, the aggregation of these three dharmas enables contact to occur. It is also said that contact is the condition for feeling.
Feeling (Vedana) refers to: taking in (experiencing) as its nature, and with the condition of craving (Trishna) as its function. As it is said in the sutras: 'There are six bodies of feeling.' It is also said that feeling is the condition for craving.
Perception (Samjna) refers to: with the conditioning of the imprints of names, sentences, and verbal expressions, arising from the seeds of Alaya-vijnana, arising dependent on the mind, co-occurring and corresponding with the mind. Its nature is to grasp characteristics (apprehend the appearance of things), and its function is to express and discuss (speak and deliberate). As it is said in the sutras: 'There are six bodies of perception.' It is also said: 'According to what is perceived, speech and deliberation arise.'
Volition (Chetana) refers to: causing the mind to create, not necessarily gain or loss. Its nature is mental karma, either for union, or for separation, or for giving in accordance, or for craving, or for hatred, or for abandonment, or for arising of gross and subtle investigation, or for the arising of bodily and verbal karma, or for defilement, or for pure conduct. Its function is good, unwholesome, or neither. As it is said in the sutras: 'There are six bodies of volition.' It is also said: 'You should know that I say the present six sense bases are the karma created by volition in the previous life.'
Desire (Chanda) refers to: with hope for the desired object as its nature, and with the support of diligence as its function. As it is said in the sutras, desire is...
一切諸法根本。
勝解者。謂于決定境如其所應印解為體。不可引轉為業。如經說我等今者心生勝解。是內六處必定無我。
念者。謂于串習境令心明記不忘為體。等持所依為業。如經說諸念與隨念別念及憶不忘不失法心明記為性。
等持者。謂于所觀境專住一緣為體。令心不散智依為業。如經說諸令心住與等住安住近住及定住不亂不散攝寂止等持心住一緣性。
慧者。謂即于所觀境簡擇為體。如理不如理非如理非不如理悟入所知為業。如經說簡擇諸法最極簡擇極簡擇法遍了近了黠了通達審察聰睿覺明慧行毗缽舍那。
信者。謂于有體有德有能心凈忍可為體。斷不信障為業。能得菩提資糧圓滿為業。利益自他為業。能趣善道為業。增長凈信為業。如經說于如來所起堅固信。
慚者謂依自增上及法增上羞恥過惡為體。斷無慚障為業。如前乃至增長慚為業。如經說慚于所慚。乃至廣說。愧者。謂依世增上羞恥過惡為體。斷無愧障為業。如前乃至增長愧為業。如經說愧於所愧。乃至廣說。
無貪者。謂于有有具厭離無執不藏不愛無著為體。能斷貪障為業。如前乃至增長無貪為業。如經說無貪善根。無瞋者。謂于諸有情心無損害慈愍為體。能斷瞋障為業。如前乃至增長無瞋為業。
【現代漢語翻譯】 現代漢語譯本 一切諸法的根本。
勝解（adhimoksha）：指的是對於已決定的對象，如其所應地印可理解，以此為體性。其作用是不可被轉移改變。如同經文所說：『我們現在心中生起勝解，這內在的六處（ayatana）必定是無我的。』
念（smṛti）：指的是對於串習過的對象，使心清晰記憶而不忘失，以此為體性。其作用是作為等持（samādhi）的所依。如同經文所說：『諸念、隨念、別念以及憶念、不忘失法、心清晰記憶爲念的自性。』
等持（samādhi）：指的是對於所觀察的對象，專注一境，以此為體性。其作用是使心不散亂，作為智慧的所依。如同經文所說：『使心安住、與等住、安住、近住以及定住、不亂、不散、攝寂止、等持、心住一緣性。』
慧（prajñā）：指的是對於所觀察的對象，進行簡擇，以此為體性。其作用是如理、不如理、非如理、非不如理地領悟所知。如同經文所說：『簡擇諸法、最極簡擇、極簡擇法、普遍明瞭、接近明瞭、黠慧明瞭、通達、審察、聰睿、覺明、慧行、毗缽舍那（vipaśyanā）。』
信（śraddhā）：指的是對於有實體、有功德、有能力的事物，內心清凈地認可，以此為體性。其作用是斷除不信的障礙。能夠獲得菩提資糧圓滿，以此為作用。利益自己和他人，以此為作用。能夠趨向善道，以此為作用。增長清凈的信心，以此為作用。如同經文所說：『對於如來所生起的堅固信心。』
慚（hrī）：指的是依靠自身增上和法增上，對過錯感到羞恥，以此為體性。其作用是斷除無慚的障礙。如前所述，乃至增長慚，以此為作用。如同經文所說：『慚于所慚。』乃至廣說。
愧（apatrāpya）：指的是依靠世間增上，對過錯感到羞恥，以此為體性。其作用是斷除無愧的障礙。如前所述，乃至增長愧，以此為作用。如同經文所說：『愧於所愧。』乃至廣說。
無貪（alobha）：指的是對於有、有具，厭離、無執、不藏、不愛、無著，以此為體性。能夠斷除貪的障礙，以此為作用。如前所述，乃至增長無貪，以此為作用。如同經文所說：『無貪善根。』
無瞋（adveṣa）：指的是對於一切有情，內心沒有損害，慈愍，以此為體性。能夠斷除瞋的障礙，以此為作用。如前所述，乃至增長無瞋，以此為作用。
【English Translation】 English version The root of all dharmas.
Adhimoksha (勝解): Refers to the assured understanding of a determined object, as it should be, taking this as its essence. Its function is that it cannot be diverted or changed. As the sutra says: 'We now have adhimoksha arising in our minds, these inner six ayatanas (六處) are certainly without self.'
Smṛti (念): Refers to the clear recollection of a familiar object, without forgetting, taking this as its essence. Its function is to serve as the basis for samādhi (等持). As the sutra says: 'Various forms of smṛti, such as anusmṛti, pratismṛti, as well as recollection, non-forgetting of the Dharma, clear recollection in the mind, are the nature of smṛti.'
Samādhi (等持): Refers to focusing the mind on a single object of observation, taking this as its essence. Its function is to prevent the mind from being scattered and to serve as the basis for wisdom. As the sutra says: 'Causing the mind to abide, to abide equally, to abide securely, to abide closely, and to abide fixedly, without confusion, without scattering, restrained and stilled, samādhi, the nature of the mind abiding in a single focus.'
Prajñā (慧): Refers to discernment regarding the object of observation, taking this as its essence. Its function is to realize what is knowable in a way that is rational, irrational, neither rational nor irrational. As the sutra says: 'Discriminating dharmas, most extremely discriminating, extremely discriminating dharmas, universally understanding, closely understanding, skillfully understanding, comprehending, examining, being intelligent, being wise, being enlightened, the practice of wisdom, vipaśyanā (毗缽舍那).'
Śraddhā (信): Refers to a pure and heartfelt acceptance of something that has substance, virtue, and ability, taking this as its essence. Its function is to cut off the obstacle of disbelief. It can accomplish the perfection of the accumulation of merit for bodhi, as its function. It benefits oneself and others, as its function. It can lead to the path of goodness, as its function. It increases pure faith, as its function. As the sutra says: 'Firm faith arising in relation to the Tathagata.'
Hrī (慚): Refers to feeling ashamed of wrongdoing based on self-respect and respect for the Dharma, taking this as its essence. Its function is to cut off the obstacle of shamelessness. As before, up to increasing hrī, as its function. As the sutra says: 'Ashamed of what should be ashamed of.' And so on, extensively.
Apatrāpya (愧): Refers to feeling ashamed of wrongdoing based on worldly considerations, taking this as its essence. Its function is to cut off the obstacle of lack of shame. As before, up to increasing apatrāpya, as its function. As the sutra says: 'Ashamed of what should be ashamed of.' And so on, extensively.
Alobha (無貪): Refers to renunciation, non-attachment, non-hoarding, non-loving, and non-clinging to existence and the means of existence, taking this as its essence. It can cut off the obstacle of greed, as its function. As before, up to increasing alobha, as its function. As the sutra says: 'The good root of non-greed.'
Adveṣa (無瞋): Refers to having no intention to harm and having loving-kindness towards all sentient beings, taking this as its essence. It can cut off the obstacle of anger, as its function. As before, up to increasing adveṣa, as its function.
如經說無瞋善根。
無癡者。謂正了真實為體。能斷癡障為業。如前乃至增長無癡為業。如經說無癡善根。精進者。謂心勇無惰不自輕賤為體。斷懈怠障為業。如前乃至增長精進為業。如經說起精進住有勢有勤有勇堅猛不捨善軛。
輕安者。謂遠離粗重身心調暢為體。斷粗重障為業。如前乃至能增長輕安為業。如經說適悅于意身及心安。不放逸者。謂總攝無貪無瞋無癡精進為體。依此能斷惡不善法。及能修彼對治善法斷放逸障為業。如前乃至增長不放逸為業。如經說所有無量善法生起一切皆依不放逸根。
舍者。謂總攝無貪無瞋無癡精進為體。依此舍故得心平等得心正直心無發動斷髮動障為業。如前乃至增長舍為業。由不放逸除遣染法。由彼舍故於已除遣不染污住。如經說為除貪憂心依止舍。
不害者。謂由不惱害諸有情故悲哀惻愴愍物為體。能斷害障為業。如前乃至增長不害為業。如經說由不害故知彼聰睿乃至廣說。貪者。謂於五取蘊愛樂覆藏保著為體。或是俱生或分別起能障無貪為業。障得菩提資糧圓滿為業。損害自他為業。能趣惡道為業。增長貪慾為業。如經說諸有貪愛者為貪所伏蔽。
瞋者。謂于有情慾興損害為體。或是俱生或分別起能障無瞋為業。如前乃至增長瞋恚為業。
【現代漢語翻譯】 現代漢語譯本： 如經中所說，無瞋（advesa，不嗔恨）是善的根本。
無癡（amoha，不愚癡）是指以正確理解真實為本質，能夠斷除愚癡的障礙為作用。如前所述，乃至增長無癡為作用。如經中所說，無癡是善的根本。精進（virya，努力）是指內心勇敢無有懈怠，不輕視自己為本質，斷除懈怠的障礙為作用。如前所述，乃至增長精進為作用。如經中所說，發起精進，安住于有勢力、有勤奮、有勇敢、堅定勇猛、不捨棄善的軛。
輕安（prasrabdhi，輕快安適）是指遠離粗重，身心調暢為本質，斷除粗重的障礙為作用。如前所述，乃至能夠增長輕安為作用。如經中所說，適悅于意，身體和心都安適。不放逸（apramada，不放縱）是指總攝無貪、無瞋、無癡、精進為本質，依靠這些能夠斷除惡的不善法，以及能夠修習那些對治的善法，斷除放逸的障礙為作用。如前所述，乃至增長不放逸為作用。如經中所說，所有無量的善法生起，一切都依靠不放逸這個根本。
舍（upeksa，捨棄）是指總攝無貪、無瞋、無癡、精進為本質，依靠這種捨棄，能夠得到心的平等，得到心的正直，心沒有發動，斷除發動的障礙為作用。如前所述，乃至增長舍為作用。由於不放逸而除遣染污法，由於這種捨棄，對於已經除遣的染污不染污而安住。如經中所說，爲了去除貪憂之心，依止舍。
不害（avihimsa，不傷害）是指由於不惱害諸有情，因而悲哀惻愴，憐憫眾生為本質，能夠斷除傷害的障礙為作用。如前所述，乃至增長不害為作用。如經中所說，由於不傷害，所以知道他們聰睿，乃至廣說。貪（raga，貪婪）是指對於五取蘊（panca-upadanakkhandha，色、受、想、行、識五種聚合）愛樂、覆藏、保著為本質，或者是俱生而有，或者是分別而起，能夠障礙無貪為作用，障礙獲得菩提（bodhi，覺悟）資糧圓滿為作用，損害自己和他人為作用，能夠趨向惡道為作用，增長貪慾為作用。如經中所說，諸有貪愛者，為貪所伏蔽。
瞋（dvesa，嗔恨）是指對於有情想要興起損害為本質，或者是俱生而有，或者是分別而起，能夠障礙無瞋為作用。如前所述，乃至增長瞋恚為作用。
【English Translation】 English version: As the sutra says, non-anger (advesa) is a root of goodness.
Non-delusion (amoha) means taking correct understanding of reality as its essence, and its function is to cut off the obstruction of delusion. As mentioned before, up to and including increasing non-delusion as its function. As the sutra says, non-delusion is a root of goodness. Diligence (virya) means taking courage and non-laziness in the mind, and not belittling oneself as its essence, and its function is to cut off the obstruction of laziness. As mentioned before, up to and including increasing diligence as its function. As the sutra says, initiating diligence, abiding in strength, effort, courage, firmness, and not abandoning the yoke of goodness.
Tranquility (prasrabdhi) means taking the absence of heaviness and the harmony of body and mind as its essence, and its function is to cut off the obstruction of heaviness. As mentioned before, up to and including being able to increase tranquility as its function. As the sutra says, being agreeable to the mind, and the body and mind are at ease. Non-negligence (apramada) means taking the totality of non-greed, non-anger, non-delusion, and diligence as its essence, and relying on this, it can cut off evil and unwholesome dharmas, and can cultivate those antidotal wholesome dharmas, and its function is to cut off the obstruction of negligence. As mentioned before, up to and including increasing non-negligence as its function. As the sutra says, all immeasurable wholesome dharmas arise, and all rely on the root of non-negligence.
Equanimity (upeksa) means taking the totality of non-greed, non-anger, non-delusion, and diligence as its essence, and relying on this equanimity, one can attain equality of mind, attain uprightness of mind, and the mind has no agitation, and its function is to cut off the obstruction of agitation. As mentioned before, up to and including increasing equanimity as its function. By non-negligence, defiled dharmas are removed, and by that equanimity, one abides without being defiled by the already removed defilements. As the sutra says, to remove the mind of greed and sorrow, rely on equanimity.
Non-harming (avihimsa) means taking sorrowful compassion and pity for beings as its essence, due to not harming sentient beings, and its function is to cut off the obstruction of harm. As mentioned before, up to and including increasing non-harming as its function. As the sutra says, due to non-harming, one knows that they are intelligent, and so on, extensively explained. Greed (raga) means taking delighting in, concealing, and cherishing the five aggregates of grasping (panca-upadanakkhandha) as its essence, and it can be either innate or arisen from discrimination, and its function is to obstruct non-greed, its function is to obstruct the completion of the accumulation of the resources for bodhi (awakening), its function is to harm oneself and others, its function is to lead to evil paths, and its function is to increase greed. As the sutra says, those who have greed and love are subdued and obscured by greed.
Anger (dvesa) means taking the desire to inflict harm on sentient beings as its essence, and it can be either innate or arisen from discrimination, and its function is to obstruct non-anger. As mentioned before, up to and including increasing anger as its function.
如經說諸有瞋恚者為瞋所伏蔽。
慢者。謂以他方己計我為勝我等我劣令心恃舉為體。或是俱生或分別起能障無慢為業。如前乃至增長慢為業。如經說三種慢類我勝慢類我等慢類我劣慢類。無明者。謂不正了真實為體。或是俱生或分別起能障正了為業。如前乃至增長無明為業。如經說諸有愚癡者無明所伏蔽。
見者。謂五見為體。一薩迦耶見。謂於五取蘊計我我所染污慧為體。或是俱生或分別起能障無我無顛倒解為業。如前乃至增長薩迦耶見為業。如經說如是知見永斷三結。謂身見戒禁取疑。二邊執見。謂於五取蘊執計斷常染污慧為體。或是俱生或分別起能障無常無顛倒解為業。如前乃至增長邊執見為業。如經說迦多衍那一切世間依止二種或有或無。三邪見。謂謗因謗果或謗功用或壞實事染污慧為體。唯分別起能障正見為業。如前乃至增長邪見為業。如經說有邪見者所執皆倒。乃至廣說。四見取。謂於前三見及見所依蘊計最勝上及與第一染污慧為體。唯分別起能障苦及不凈無顛倒解為業。如前乃至增長見取為業。如經說于自所見取執堅住。乃至廣說。五戒禁取。謂於前諸見及見所依蘊計為清凈解脫出離染污慧為體。唯分別起能障如前無顛倒解為業。如前乃至增長戒禁取為業。如經說取結所繫。疑者。謂于
【現代漢語翻譯】 現代漢語譯本： 如經文所說，所有心懷瞋恚的人，都是被瞋恚所控制和矇蔽。 慢，指的是以與他人比較，以自己為中心，認為自己勝過他人、與他人相等、或不如他人，從而令內心產生傲慢自大的狀態。它的本質是內心的恃舉。慢可以是與生俱來的，也可以是後天分別產生的。它的作用是阻礙無慢（謙遜）。如同前面所說，慢會不斷增長，最終以增長慢為業。如經文所說，慢有三種類型：我勝慢（認為自己勝過他人）、我等慢（認為自己與他人相等）、我劣慢（認為自己不如他人）。 無明，指的是不能正確瞭解真實情況。它的本質是不正了知真實。無明可以是與生俱來的，也可以是後天分別產生的。它的作用是阻礙正確的瞭解。如同前面所說，無明會不斷增長，最終以增長無明為業。如經文所說，所有愚癡的人，都是被無明所控制和矇蔽。 見，指的是五種邪見，以五見為本體。一是薩迦耶見（Sakkāya-ditthi，身見）。指的是對於五取蘊（pañcupādānakkhandha，色、受、想、行、識）錯誤地認為是『我』或『我的』，其本質是被染污的智慧。薩迦耶見可以是與生俱來的，也可以是後天分別產生的。它的作用是阻礙對無我的認知和無顛倒的理解。如同前面所說，薩迦耶見會不斷增長，最終以增長薩迦耶見為業。如經文所說，如果能夠這樣如實知見，就能永遠斷除三種結縛，即身見、戒禁取見和疑。 二是邊執見（antagāhika-ditthi，邊見）。指的是對於五取蘊執著于斷見或常見，其本質是被染污的智慧。邊執見可以是與生俱來的，也可以是後天分別產生的。它的作用是阻礙對無常的認知和無顛倒的理解。如同前面所說，邊執見會不斷增長，最終以增長邊執見為業。如經文說，迦多衍那（Kātyāyana），一切世間都依賴於兩種觀點：有或無。 三是邪見（micchā-ditthi）。指的是誹謗因果、誹謗作用、或者破壞事實真相，其本質是被染污的智慧。邪見只能是後天分別產生的。它的作用是阻礙正見。如同前面所說，邪見會不斷增長，最終以增長邪見為業。如經文所說，持有邪見的人，其所執著的都是顛倒的，乃至廣說。 四是見取（ditthi-parāmāsa）。指的是對於前面三種邪見，以及這些邪見所依賴的蘊，認為是最好的、最殊勝的、第一的，其本質是被染污的智慧。見取只能是後天分別產生的。它的作用是阻礙對苦和不凈的無顛倒的理解。如同前面所說，見取會不斷增長，最終以增長見取為業。如經文說，對於自己所見到的，執取並堅守，乃至廣說。 五是戒禁取（sīlabbata-parāmāsa）。指的是對於前面各種邪見，以及這些邪見所依賴的蘊，認為是清凈的、解脫的、出離的，其本質是被染污的智慧。戒禁取只能是後天分別產生的。它的作用是阻礙如前所述的無顛倒的理解。如同前面所說，戒禁取會不斷增長，最終以增長戒禁取為業。如經文說，被（錯誤的）戒律和禁忌所束縛。疑，指的是對於...
【English Translation】 English version: As the sutra says, all those who harbor anger are subdued and obscured by anger. Conceit (māna) refers to the state of mind that, based on comparison with others, centers on oneself and considers oneself superior, equal, or inferior to others, thereby causing the mind to become arrogant and self-important. Its essence is the mind's self-elevation. Conceit can be either innate or arise from discrimination. Its function is to obstruct humility (absence of conceit). As mentioned before, conceit continuously grows, ultimately resulting in the accumulation of conceit as its karma. As the sutra says, there are three types of conceit: conceit of superiority (thinking oneself superior to others), conceit of equality (thinking oneself equal to others), and conceit of inferiority (thinking oneself inferior to others). Ignorance (avidyā) refers to the inability to correctly understand reality. Its essence is the incorrect understanding of truth. Ignorance can be either innate or arise from discrimination. Its function is to obstruct correct understanding. As mentioned before, ignorance continuously grows, ultimately resulting in the accumulation of ignorance as its karma. As the sutra says, all those who are foolish are subdued and obscured by ignorance. Views (dṛṣṭi) refer to the five wrong views, with the five views as their substance. First is Sakkāya-ditthi (薩迦耶見, view of self-identity). It refers to the erroneous belief that the five aggregates of clinging (pañcupādānakkhandha, 色、受、想、行、識, form, feeling, perception, mental formations, and consciousness) are 'I' or 'mine,' its essence being defiled wisdom. Sakkāya-ditthi can be either innate or arise from discrimination. Its function is to obstruct the understanding of no-self and non-perverted understanding. As mentioned before, Sakkāya-ditthi continuously grows, ultimately resulting in the accumulation of Sakkāya-ditthi as its karma. As the sutra says, if one can truly know and see in this way, one can permanently sever the three fetters, namely, self-identity view, clinging to rites and rituals, and doubt. Second is Antagāhika-ditthi (邊執見, view of holding to extremes). It refers to clinging to the views of permanence or annihilation regarding the five aggregates of clinging, its essence being defiled wisdom. Antagāhika-ditthi can be either innate or arise from discrimination. Its function is to obstruct the understanding of impermanence and non-perverted understanding. As mentioned before, Antagāhika-ditthi continuously grows, ultimately resulting in the accumulation of Antagāhika-ditthi as its karma. As the sutra says, Kātyāyana (迦多衍那), the whole world relies on two views: existence or non-existence. Third is Micchā-ditthi (邪見, wrong view). It refers to slandering cause and effect, slandering function, or destroying the truth of reality, its essence being defiled wisdom. Micchā-ditthi can only arise from discrimination. Its function is to obstruct right view. As mentioned before, Micchā-ditthi continuously grows, ultimately resulting in the accumulation of Micchā-ditthi as its karma. As the sutra says, those who hold wrong views, all their attachments are inverted, and so on. Fourth is Ditthi-parāmāsa (見取, clinging to views). It refers to considering the preceding three wrong views, and the aggregates on which these views rely, as the best, the most excellent, and the foremost, its essence being defiled wisdom. Ditthi-parāmāsa can only arise from discrimination. Its function is to obstruct the non-perverted understanding of suffering and impurity. As mentioned before, Ditthi-parāmāsa continuously grows, ultimately resulting in the accumulation of Ditthi-parāmāsa as its karma. As the sutra says, one clings firmly to what one has seen, and so on. Fifth is Sīlabbata-parāmāsa (戒禁取, clinging to rites and rituals). It refers to considering the preceding various wrong views, and the aggregates on which these views rely, as pure, liberating, and leading to release, its essence being defiled wisdom. Sīlabbata-parāmāsa can only arise from discrimination. Its function is to obstruct the non-perverted understanding as mentioned before. As mentioned before, Sīlabbata-parāmāsa continuously grows, ultimately resulting in the accumulation of Sīlabbata-parāmāsa as its karma. As the sutra says, bound by (wrong) precepts and vows. Doubt (疑) refers to...
諸諦猶豫不決為體。唯分別起能障無疑為業。如前乃至增長疑為業。如經說猶豫者疑。
忿者。謂于現在違緣令心憤發為體。能障無瞋為業。乃至增長忿為業。
恨者。謂於過去違緣結怨不捨為體。能障無瞋為業。乃至增長恨為業。
覆者。謂於過犯若他諫誨若不諫誨秘所作惡為體。能障發露悔過為業。乃至增長覆為業。
惱者。謂於過犯若他諫誨便發粗言心暴不忍為體能障善友為業。乃至增長惱為業。
嫉者。謂於他所有功德名譽恭敬利養心妒不悅為體。能障慈仁為業。乃至增長嫉為業。
慳者。謂積聚吝著為體。能障無貪為業。乃至增長慳為業。
誑者。謂為惑亂他現不實事心詭為體。能障愛敬為業。乃至增長誑為業。
諂者。謂為欺彼故詐現恭順心曲為體。能障愛敬為業。乃至增長諂為業。如經說忿恨覆惱嫉慳誑諂。
憍者。謂暫獲世間興盛等事心恃高舉無所忌憚為體。能障厭離為業。乃至增長憍為業。如經說無正聞愚夫見少年無病壽命等暫住而廣生憍逸。乃至廣說。
害者。謂逼惱有情無悲無愍無哀無憐無惻為體。能障不害為業。乃至增長害為業。如經說諸有害者必損惱他。
無慚者。謂于自及法二種增上不恥過惡為體。能障慚為業。
【現代漢語翻譯】 現代漢語譯本 疑（Vicikitsa）：以對諸諦（truths）猶豫不決為體性。唯有分別心生起才能障礙無疑，這是它的作用。如前所述，乃至增長疑心是它的作用。如經中所說：『猶豫者即是疑。』 忿（Krodha）：指對於當下不順的境緣，內心憤恨發怒，以此為體性。能夠障礙無瞋，這是它的作用。乃至增長忿怒是它的作用。 恨（Upanaha）：指對於過去不順的境緣，結下怨恨而不肯放下，以此為體性。能夠障礙無瞋，這是它的作用。乃至增長怨恨是它的作用。 覆（Mraksha）：指對於自己所犯的過錯，無論是他人勸誡還是不勸誡，都隱瞞所作的惡行，以此為體性。能夠障礙發露懺悔，這是它的作用。乃至增長覆藏是它的作用。 惱（Pradasha）：指對於自己所犯的過錯，如果他人勸誡，就發出粗暴的言語，內心暴躁不能忍受，以此為體性。能夠障礙善友，這是它的作用。乃至增長惱怒是它的作用。 嫉（Irshya）：指對於他人所擁有的功德、名譽、恭敬、利養，內心嫉妒不悅，以此為體性。能夠障礙慈悲仁愛，這是它的作用。乃至增長嫉妒是它的作用。 慳（Matsarya）：指積聚財物，吝嗇執著，以此為體性。能夠障礙無貪，這是它的作用。乃至增長慳吝是它的作用。 誑（Shathya）：指爲了迷惑擾亂他人，顯現不真實的事情，內心狡詐，以此為體性。能夠障礙愛敬，這是它的作用。乃至增長欺誑是它的作用。 諂（Maya）：指爲了欺騙他人，故意虛假地表現出恭順的樣子，內心彎曲不正，以此為體性。能夠障礙愛敬，這是它的作用。乃至增長諂媚是它的作用。如經中所說：『忿、恨、覆、惱、嫉、慳、誑、諂。』 憍（Mada）：指暫時獲得世間的興盛等事情，內心依仗而高舉，無所顧忌，以此為體性。能夠障礙厭離，這是它的作用。乃至增長驕慢是它的作用。如經中所說：『沒有正確聽聞佛法的愚夫，看到少年人沒有疾病，壽命長久等暫時存在的情況，就廣泛地產生驕逸。』乃至廣泛地解說。 害（Vihimsa）：指逼迫惱害有情眾生，沒有悲憫、沒有哀憐、沒有憐憫、沒有惻隱之心，以此為體性。能夠障礙不害，這是它的作用。乃至增長損害是它的作用。如經中所說：『所有有害的人必定會損害惱亂他人。』 無慚（Ahrikya）：指對於自身和佛法這兩種增上，不以自己的過錯為恥辱，以此為體性。能夠障礙慚愧，這是它的作用。
【English Translation】 English version Doubt (Vicikitsa): Its nature is indecision regarding the truths. Only arising from discrimination can obstruct certainty, which is its function. As mentioned before, even increasing doubt is its function. As the sutra says: 'The hesitant one is doubtful.' Wrath (Krodha): Refers to the mind's anger and resentment towards unfavorable present circumstances, which is its nature. It can obstruct non-anger, which is its function. Even increasing wrath is its function. Resentment (Upanaha): Refers to harboring grudges and not letting go of past unfavorable circumstances, which is its nature. It can obstruct non-anger, which is its function. Even increasing resentment is its function. Concealment (Mraksha): Refers to concealing one's own faults, whether others advise or do not advise, hiding the evil deeds committed, which is its nature. It can obstruct confession and repentance, which is its function. Even increasing concealment is its function. Annoyance (Pradasha): Refers to responding with harsh words and being impatient when others advise about one's faults, which is its nature. It can obstruct good friendships, which is its function. Even increasing annoyance is its function. Jealousy (Irshya): Refers to feeling envious and displeased towards others' merits, fame, respect, and gains, which is its nature. It can obstruct loving-kindness and compassion, which is its function. Even increasing jealousy is its function. Stinginess (Matsarya): Refers to accumulating possessions and being miserly and attached, which is its nature. It can obstruct non-greed, which is its function. Even increasing stinginess is its function. Deceit (Shathya): Refers to presenting untrue things to confuse and disturb others, with a cunning mind, which is its nature. It can obstruct love and respect, which is its function. Even increasing deceit is its function. Flattery (Maya): Refers to falsely showing respect to deceive others, with a crooked mind, which is its nature. It can obstruct love and respect, which is its function. Even increasing flattery is its function. As the sutra says: 'Wrath, resentment, concealment, annoyance, jealousy, stinginess, deceit, flattery.' Pride (Mada): Refers to relying on and being arrogant due to temporary worldly prosperity, without any fear or restraint, which is its nature. It can obstruct renunciation, which is its function. Even increasing pride is its function. As the sutra says: 'Unwise people who have not heard the correct Dharma, seeing young people without illness, long life, and other temporary conditions, widely generate pride and arrogance.' And so on, extensively explained. Harm (Vihimsa): Refers to oppressing and harming sentient beings, without compassion, pity, mercy, or sympathy, which is its nature. It can obstruct non-harm, which is its function. Even increasing harm is its function. As the sutra says: 'All those who are harmful will surely harm and disturb others.' Shamelessness (Ahrikya): Refers to not being ashamed of one's own faults with regard to oneself and the Dharma, which is its nature. It can obstruct shame, which is its function.
乃至增長無慚為業。如經說不慚所慚無慚生起惡不善法。乃至廣說。無愧者。謂於世增上不恥過惡為體。能障愧為業。乃至增長無愧為業。如經說不愧所愧無愧生起惡不善法。乃至廣說。
惛沈者。謂依身粗重甘執不進以為樂故令心沉沒為體。能障毗缽舍那為業。乃至增長惛沈為業。如經說此人生起身意惛沈。掉舉者。謂依不正尋求或復追念曾所經見戲樂等事心不靜息為體。能障奢摩他為業。乃至增長掉舉為業。如經說汝為掉動亦復高舉。乃至廣說。
不信者。謂于有體有德有能心不凈信為體。障信為業。乃至增長不信為業。如經說若人不住不凈信心終無退失所有善法乃至廣說。
懈怠者。謂耽著睡眠倚臥樂故怖畏升進自輕蔑故心不勉勵為體。能障發起正勤為業。乃至增長懈怠為業。如經說若有懈怠必退正勤。乃至廣說。
放逸者。謂總貪瞋癡懈怠為體。由依此故心不制正惡不善法及不修習彼對治法障不放逸為業。乃至增長放逸為業。如經說夫放逸者是生死跡。乃至廣說。
失念者。謂于久所作所說所思若法若義染污不記為體。障不忘念為業乃至增長失念為業。如經說謂失念者無所能為。乃至廣說。心亂者。謂于所修善心不喜樂為依止故馳散外緣為體。能障等持為業乃至增長心亂為業
【現代漢語翻譯】 現代漢語譯本：乃至增長以無慚為業。如經文所說，對應該感到羞愧的事不感到羞愧，從而生起各種惡劣的不善之法，乃至廣泛地闡述。無愧，是指對於世俗的增上而不以過錯為恥辱，以此為體性。其作用是能障礙羞愧之心，乃至增長以無愧為業。如經文所說，對應該感到羞愧的事不感到羞愧，從而生起各種惡劣的不善之法，乃至廣泛地闡述。 惛沈（精神萎靡）是指依仗身體的粗重，貪圖安逸而不思進取，以此為樂，導致內心沉沒，以此為體性。其作用是能障礙毗缽舍那（Vipashyana，內觀）的修習，乃至增長以惛沈為業。如經文所說，此人會生起身心方面的惛沈。 掉舉（精神散亂）是指依仗不正當的尋求，或者追憶曾經經歷、見聞的嬉戲娛樂等事，導致內心無法平靜，以此為體性。其作用是能障礙奢摩他（Samatha，止）的修習，乃至增長以掉舉為業。如經文所說，你因為掉動而高舉。 不信，是指對於有實體、有功德、有能力的事物，內心不產生清凈的信心，以此為體性。其作用是能障礙信心，乃至增長以不信為業。如經文所說，如果一個人不保持清凈的信心，最終會退失所有善法。 懈怠，是指貪戀睡眠、依靠安逸的躺臥，因為害怕升進，自我輕視，導致內心不勉勵，以此為體性。其作用是能障礙發起正勤，乃至增長以懈怠為業。如經文所說，如果有人懈怠，必定會退失正勤。 放逸，是指總合貪、嗔、癡、懈怠為體性。由於依靠這些，內心不能制止邪惡的不善之法，也不修習那些對治之法，其作用是障礙不放逸，乃至增長以放逸為業。如經文所說，放逸是生死輪迴的根源。 失念，是指對於過去所做、所說、所思的法或義，被染污而不記得，以此為體性。其作用是障礙不忘念，乃至增長以失念為業。如經文所說，失唸的人一無所能。 心亂，是指對於所修習的善心不喜樂，以此為依止，導致心馳散於外緣，以此為體性。其作用是能障礙等持（Samadhi，禪定），乃至增長以心亂為業。
【English Translation】 English version: And even increasing shamelessness as one's occupation. As the sutra says, 'Not being ashamed of what should be ashamed of, shamelessness arises, giving rise to evil and unwholesome dharmas,' and so on, extensively explained. 'Lack of shame' refers to not being ashamed of faults and wrongdoings in the world, taking this as its essence. Its function is to obstruct shame, and even to increase shamelessness as one's occupation. As the sutra says, 'Not being ashamed of what should be ashamed of, shamelessness arises, giving rise to evil and unwholesome dharmas,' and so on, extensively explained. 'Mental dullness (H昏沈)' refers to relying on the heaviness of the body, indulging in comfort and not striving forward, taking pleasure in this, causing the mind to sink, taking this as its essence. Its function is to obstruct the practice of Vipashyana (毗缽舍那, insight meditation), and even to increase mental dullness as one's occupation. As the sutra says, 'This person gives rise to mental and physical dullness.' 'Restlessness (掉舉)' refers to relying on improper seeking, or recalling past experiences, sights, sounds, and amusements, causing the mind to be unable to be still, taking this as its essence. Its function is to obstruct the practice of Samatha (奢摩他, calming meditation), and even to increase restlessness as one's occupation. As the sutra says, 'You are restless and also arrogant.' 'Lack of faith' refers to not generating pure faith in things that have substance, virtue, and ability, taking this as its essence. Its function is to obstruct faith, and even to increase lack of faith as one's occupation. As the sutra says, 'If a person does not abide in pure faith, they will eventually lose all good dharmas.' 'Laziness' refers to indulging in sleep, relying on comfortable reclining, fearing advancement, and belittling oneself, causing the mind not to be diligent, taking this as its essence. Its function is to obstruct the arising of right diligence, and even to increase laziness as one's occupation. As the sutra says, 'If someone is lazy, they will surely regress from right diligence.' 'Negligence' refers to encompassing greed, hatred, delusion, and laziness as its essence. Because of relying on these, the mind cannot restrain evil and unwholesome dharmas, nor cultivate those antidotes, its function is to obstruct non-negligence, and even to increase negligence as one's occupation. As the sutra says, 'Negligence is the root of samsara (生死輪迴).' 'Forgetfulness' refers to being defiled and not remembering dharmas or meanings that have been done, spoken, or thought about for a long time, taking this as its essence. Its function is to obstruct non-forgetfulness, and even to increase forgetfulness as one's occupation. As the sutra says, 'Those who are forgetful are incapable of anything.' 'Mental wandering' refers to not delighting in the good mind that is being cultivated, relying on this, causing the mind to wander to external conditions, taking this as its essence. Its function is to obstruct Samadhi (等持, concentration), and even to increase mental wandering as one's occupation.
。如經說若於五欲其心散亂流轉不息。乃至廣說。
不正知者。謂于身語意行不正了住染污慧為體。能障正知為業。乃至增長不正知為業。如經說有失念者住不正知。乃至廣說。
惡作者。謂于已作未作善不善事若染不染悵怏追變為體能障奢摩他為業。乃至增長惡作為業。如經說若懷追悔則不安隱。乃至廣說。
睡眠者。謂略攝於心不自在轉為體。能障毗缽舍那為業。乃至增長睡眠為業。如經說貪著睡眠味如大魚所吞。尋者。謂或時由思於法造作或時由慧於法推求散行外境令心粗轉為體。障心內凈為業。乃至增長尋為業。
伺者。謂從阿賴耶識種子所生依心所起與心俱轉相應于所尋法略行外境令心細轉為體余如尋說。乃至增長伺為業。由此與心同緣一境故。說和合非不和合。如薄伽梵說。若於此伺察即於此了別。若於此了別即於此伺察。是故此二恒和合非不和合。此之二法不可施設離別殊異。復如是說。心心法行不可思議。
證有此二阿笈摩者。如薄伽梵說。由依尋伺故發起言說。非無尋伺。
諸心法中略不說者如其所應。廣說應知。如識與心法不可思議。是諸心法展轉相望應知亦爾。
色者有十五種。謂地水火風眼耳鼻舌身色聲香味觸一分及法處所攝色。地有二種。一
【現代漢語翻譯】 如經中所說，如果對於五欲（色、聲、香、味、觸）內心散亂，像水流一樣不停歇，乃至更廣泛的闡述。
不正知，指的是對於身、語、意的行為，沒有正確的覺知，以染污的智慧為體性，能夠障礙正知為作用，乃至增長不正知為作用。如經中所說，如果失去正念，就會處於不正知中，乃至更廣泛的闡述。
惡作（後悔），指的是對於已經做過或未做的善事或不善之事，無論是染污的還是不染污的，都感到懊惱追悔，以這種狀態為體性，能夠障礙奢摩他（止）為作用，乃至增長惡作為作用。如經中所說，如果心懷追悔，則不會感到安穩，乃至更廣泛的闡述。
睡眠，指的是心略微收攝，不能自主運轉，以此為體性，能夠障礙毗缽舍那（觀）為作用，乃至增長睡眠為作用。如經中所說，貪著睡眠的滋味，就像被大魚吞噬一樣。尋（粗略的思考），指的是有時由於思索佛法而進行造作，有時由於智慧而對佛法進行推求，使心散亂于外境，令心粗略地運轉，以此為體性，障礙心的內在清凈為作用，乃至增長尋為作用。
伺（細緻的思考），指的是從阿賴耶識（第八識，藏識）的種子所生，依附於心所（心理活動）而生起，與心同時運轉，相應于所尋之法，略微地執行于外境，令心細微地運轉，以此為體性，其餘的與尋的描述相似，乃至增長伺為作用。由此可見，尋和伺與心共同緣於一個境界，所以說它們是和合的，不是不和合的。正如薄伽梵（世尊）所說，如果對此進行伺察，就對此進行了別；如果對此進行了別，就對此進行了伺察。因此，尋和伺二者恒常和合，不是不和合的。這兩種法是不可施設分離和差別的。又如是說，心和心法（心理活動）的執行是不可思議的。
證明有尋和伺這二者的阿笈摩（聖教）是，正如薄伽梵所說，由於依靠尋和伺，所以才發起言說，如果沒有尋和伺，就不會有言說。
在各種心法中，略而不說的，應當根據具體情況，廣泛地瞭解。正如識（了別作用）與心法是不可思議的一樣，這些心法之間相互關聯，也應當這樣理解。
色法有十五種，即地、水、火、風、眼、耳、鼻、舌、身、色、聲、香、味、觸這十四種，以及法處所攝的色法。地有兩種，一種是...
【English Translation】 As the sutra says, if one's mind is scattered and flows restlessly towards the five desires (form, sound, smell, taste, and touch), and so on, extensively explained.
'Non-knowing' refers to not dwelling with correct awareness in bodily, verbal, and mental actions, with defiled wisdom as its essence. It functions to obstruct right knowledge, and even to increase non-knowing. As the sutra says, those who are mindless dwell in non-knowing, and so on, extensively explained.
'Regret' refers to feeling remorse and regret for good or bad deeds already done or not yet done, whether defiled or undefiled, with this state as its essence. It functions to obstruct Shamatha (tranquility), and even to increase regret. As the sutra says, if one harbors regret, one will not be at ease, and so on, extensively explained.
'Sleep' refers to the mind being slightly withdrawn and unable to operate freely, with this as its essence. It functions to obstruct Vipassana (insight), and even to increase sleep. As the sutra says, clinging to the taste of sleep is like being swallowed by a large fish. 'Seeking' (coarse thinking) refers to sometimes engaging in fabrication due to thinking about the Dharma, or sometimes investigating the Dharma through wisdom, scattering the mind to external objects, causing the mind to operate coarsely, with this as its essence. It obstructs the mind's inner purity as its function, and even increases seeking.
'Examining' (subtle thinking) refers to arising from the seeds of Alaya-vijnana (the eighth consciousness, storehouse consciousness), arising dependent on mental factors (mental activities), operating simultaneously with the mind, corresponding to the object being sought, slightly operating on external objects, causing the mind to operate subtly, with this as its essence. The rest is similar to the description of seeking, and even increases examining. From this, it can be seen that seeking and examining share a common object with the mind, so it is said that they are in harmony, not disharmony. As the Bhagavan (World Honored One) said, 'If one examines this, one distinguishes this; if one distinguishes this, one examines this.' Therefore, these two are always in harmony, not disharmony. These two dharmas cannot be established as separate and distinct. It is also said that the operation of mind and mental factors (mental activities) is inconceivable.
The Agama (scriptural authority) that proves the existence of these two, seeking and examining, is as the Bhagavan said, 'Because of relying on seeking and examining, speech arises; without seeking and examining, there would be no speech.'
Among the various mental factors, those that are briefly not mentioned should be understood extensively according to the specific circumstances. Just as Vijnana (discriminating consciousness) and mental factors are inconceivable, the interrelationship between these mental factors should also be understood in this way.
Form has fifteen types, namely earth, water, fire, wind, eye, ear, nose, tongue, body, form, sound, smell, taste, touch, and the form included in the 'Dharma-sphere'. Earth has two types, one is...
內二外。內謂各別身內眼等五根及彼居處之所依止。堅硬所攝有執受性。復有增上積集。所謂發毛爪齒塵垢皮肉筋骨脈等諸不凈物。是內地體形段。受用為業。外謂各別身外色等五境之所依止。堅硬所攝非執受性。復有增上積集。所謂礫石丘山樹林磚等。水等災起彼尋壞滅。是外地體形段。受用為業。依持受用為業。破壞受用為業。對治資養為業。
水亦二種。一內二外。內謂各別身內眼等五根及彼居處之所依止。濕潤所攝有執受性。復有增上積集。所謂洟淚涎汗膏髓痰等諸不凈物。是內水體。潤澤聚集受用為業。外謂各別身外色等五境之所依止。濕潤所攝非執受性。復有增上積集。所謂泉源溪沼巨壑洪流等。火等災起彼尋消竭。是外水體。依持受用為業。變壞受用為業。對治資養為業。火亦二種。一內二外。內謂各別身內眼等五根。及彼居處之所依止。暖熱所攝有執受性。復有增上積集。所謂能令有情遍溫增熱。又能消化凡所飲啖。諸如是等是內火體。成熟和合受用為業。外謂各別身外色等五境之所依止。暖熱所攝非執受性。復有增上積集。所謂炎燎村城蔓延洲渚。乃至空迥。無依故滅。或鉆木擊石種種求火。此火生已不久灰燼。是外火體。變壞受用為業。對治資養為業。風亦二種。一內二外。內謂各別身內
【現代漢語翻譯】 現代漢語譯本 地界也有兩種，內在的和外在的。內在的地界是指各自身體內的眼等五根（眼根、耳根、鼻根、舌根、身根）以及它們所居住之處所依賴的堅硬部分，具有執受性（被意識所執持），並且不斷增長積聚，例如頭髮、指甲、牙齒、污垢、面板、肌肉、骨骼、脈絡等各種不凈之物。這是內在的地界，其形態和分段，以受用為作用。 外在的地界是指各自身體外的色等五境（色、聲、香、味、觸）所依賴的堅硬部分，不具有執受性，並且不斷增長積聚，例如礫石、丘山、樹林、磚瓦等。當水災等災難發生時，它們會迅速被摧毀。這是外在的地界，其形態和分段，以受用為作用。它以依持和受用為作用，以破壞和受用為作用，以對治和資養為作用。 水界也有兩種，內在的和外在的。內在的水界是指各自身體內的眼等五根以及它們所居住之處所依賴的濕潤部分，具有執受性，並且不斷增長積聚，例如鼻涕、眼淚、口水、汗液、脂肪、骨髓、痰液等各種不凈之物。這是內在的水界，以潤澤和聚集為作用，以受用為作用。 外在的水界是指各自身體外的色等五境所依賴的濕潤部分，不具有執受性，並且不斷增長積聚，例如泉源、溪流、沼澤、巨壑、洪水等。當火災等災難發生時，它們會迅速消竭。這是外在的水界，以依持和受用為作用，以變壞和受用為作用，以對治和資養為作用。 火界也有兩種，內在的和外在的。內在的火界是指各自身體內的眼等五根以及它們所居住之處所依賴的溫暖部分，具有執受性，並且不斷增長積聚，例如能夠使有情普遍溫暖增熱，又能夠消化所有飲食。這些都是內在的火界，以成熟和和合為作用，以受用為作用。 外在的火界是指各自身體外的色等五境所依賴的溫暖部分，不具有執受性，並且不斷增長積聚，例如火焰燃燒村莊和城市，蔓延到洲渚，乃至空曠的地方。因為沒有依靠而熄滅。或者通過鉆木取火、擊石取火等各種方式求得的火。這種火產生后不久就會化為灰燼。這是外在的火界，以變壞和受用為作用，以對治和資養為作用。 風界也有兩種，內在的和外在的。內在的風界是指各自身體內的...
【English Translation】 English version The element of earth is also of two kinds: internal and external. The internal earth element refers to the solid parts within one's own body, such as the five sense organs (eye, ear, nose, tongue, body) and the solid foundation upon which they reside. It possesses the characteristic of being grasped (by consciousness), and it accumulates and increases. Examples include impure substances like hair, nails, teeth, dirt, skin, muscles, bones, veins, and so on. This is the internal earth element, characterized by its shape and segments, and its function is to be utilized. The external earth element refers to the solid parts outside one's own body, upon which the five sense objects (form, sound, smell, taste, touch) depend. It does not possess the characteristic of being grasped, and it accumulates and increases. Examples include gravel, hills, mountains, forests, bricks, and so on. When disasters such as floods occur, they are quickly destroyed. This is the external earth element, characterized by its shape and segments, and its function is to be utilized. Its function is to support and be utilized, to destroy and be utilized, and to counteract and nourish. The element of water is also of two kinds: internal and external. The internal water element refers to the moist parts within one's own body, such as the five sense organs and the moist foundation upon which they reside. It possesses the characteristic of being grasped, and it accumulates and increases. Examples include impure substances like mucus, tears, saliva, sweat, fat, marrow, phlegm, and so on. This is the internal water element, characterized by its moistening and gathering, and its function is to be utilized. The external water element refers to the moist parts outside one's own body, upon which the five sense objects depend. It does not possess the characteristic of being grasped, and it accumulates and increases. Examples include springs, streams, swamps, ravines, floods, and so on. When disasters such as fires occur, they are quickly depleted. This is the external water element, its function is to support and be utilized, to transform and be utilized, and to counteract and nourish. The element of fire is also of two kinds: internal and external. The internal fire element refers to the warm parts within one's own body, such as the five sense organs and the warm foundation upon which they reside. It possesses the characteristic of being grasped, and it accumulates and increases. Examples include that which warms and heats sentient beings, and that which digests all food and drink. These are all internal fire elements, characterized by ripening and combining, and its function is to be utilized. The external fire element refers to the warm parts outside one's own body, upon which the five sense objects depend. It does not possess the characteristic of being grasped, and it accumulates and increases. Examples include flames that burn villages and cities, spreading to continents and islands, even to empty spaces. Because it has no support, it ceases. Or fire obtained through various means such as drilling wood or striking stones. This fire, once produced, quickly turns to ashes. This is the external fire element, its function is to transform and be utilized, and to counteract and nourish. The element of wind is also of two kinds: internal and external. The internal wind element refers to the...
眼等五根及彼居處之所依止。輕動所攝有執受性。復有增上積集。所謂上下橫行入出氣息。諸如是等是內風體。發動作事受用為業。外謂各別身外色等五境之所依止。輕動所攝非執受性。復有增上積集所謂摧破山崖偃伏林木等。彼既散壞。無依故靜。若求風者動衣搖扇。其不動搖無緣故息。諸如是等是外風體。依持受用為業變壞受用為業。對治資養為業。
眼謂一切種子阿賴耶識之所執受。四大所造色為境界緣色境。識之所依止。凈色為體。色蘊所攝。無見有對性。如眼如是耳鼻舌身亦爾。此中差別者。謂各行自境緣自境識之所依止。
色謂眼所行境。眼識所緣四大所造若顯色若形色若表色為體。色蘊所攝。有見有對。此復三種。謂妙不妙及俱相違。彼復云何。謂青黃赤白如是等顯色。長短方圓粗細高下正及不正。煙雲塵霧光影明闇。若空一顯色。若彼影像之色。是名為色。
聲謂耳所行境。耳識所緣四大所造可聞音為體。色蘊所攝。無見有對。此復三種謂可意不可意及俱相違。或因手等相擊出聲。或由尋伺扣弦拊革。或依世俗。或為養命。或宣暢法義而起言說。或依託崖谷而發響聲。如是若自相若分別若響音。是名為聲。
香謂鼻所行境。鼻識所緣四大所造可嗅物為體色蘊所攝。無見有對
【現代漢語翻譯】 現代漢語譯本 眼等五根（五種感官能力）以及它們所居住之處所依賴的。屬於輕微運動，具有執受性（被意識所掌控）。並且有增強和積聚的作用。例如上下橫行、進入和呼出的氣息。這些是內在風的性質。其作用是引發動作、促成事務和進行受用。外在風是指身體之外各種不同的色等五境（五種感官對像）所依賴的。屬於輕微運動，不具有執受性。並且有增強和積聚的作用，例如摧毀山崖、吹倒樹木等。當它們被摧毀破壞后，因為失去了所依賴的對象而靜止。如果想要獲得風，扇動衣服或搖動扇子，如果沒有任何動搖，則因為沒有因緣而停止。這些是外在風的性質。其作用是依持和受用，改變和破壞受用，以及對治和資養。
眼是指被一切種子阿賴耶識（Alaya-vijñana，儲存一切種子識）所執受的。由四大（地、水、火、風）所造的色作為境界，緣於色境。是意識所依賴之處。以清凈色為體。屬於色蘊（Rupa-skandha，物質之集合）。具有無見有對性（不可見但有阻礙）。如同眼一樣，耳、鼻、舌、身也是如此。它們之間的區別在於，各自執行于自己的境界，緣于自己的境界，是各自的意識所依賴之處。
色是指眼所行之境。是眼識所緣的對象，由四大所造，包括顯色、形色和表色。以這些為體。屬於色蘊。具有可見有對性。色又分為三種，即美妙的、不美妙的和兩者相違背的。它們又是什麼呢？例如青、黃、赤、白等顯色，長、短、方、圓、粗、細、高、下、正和不正，煙、云、塵、霧、光、影、明、暗，如果是空中的一種顯色，或者是那些影像的顏色，這些都稱為色。
聲是指耳所行之境。是耳識所緣的對象，由四大所造，以可聽的聲音為體。屬於色蘊。具有無見有對性。聲也分為三種，即可意的、不可意的和兩者相違背的。或者因為手等相互敲擊而發出聲音，或者由於尋伺（Vitarka-vicara，粗細的心理活動）敲擊琴絃或拍打皮革，或者依據世俗，或者爲了養命，或者爲了宣揚佛法義理而開始言說，或者依託山崖山谷而發出響聲。像這樣，無論是自相、分別還是響音，都稱為聲。
香是指鼻所行之境。是鼻識所緣的對象，由四大所造，以可嗅的物體為體。屬於色蘊。具有無見有對性。
【English Translation】 English version The five roots such as the eye (sense organ) and the place where they reside and depend. It is categorized as light movement and has the nature of being apprehended (controlled by consciousness). Furthermore, it has the function of increasing and accumulating. For example, the breath that moves up and down, horizontally, entering and exiting. These are the nature of the inner wind. Its function is to initiate actions, facilitate affairs, and provide enjoyment. The outer wind refers to what the various external objects of the five senses, such as form, depend on outside the body. It is categorized as light movement and does not have the nature of being apprehended. Furthermore, it has the function of increasing and accumulating, such as destroying cliffs and felling trees. When they are destroyed and broken, they become still because they have lost what they depend on. If one seeks wind by fanning clothes or waving a fan, if there is no movement, it ceases because there is no cause. These are the nature of the outer wind. Its function is to support and provide enjoyment, to change and destroy enjoyment, and to counteract and nourish.
The eye refers to what is apprehended by the Alaya-vijñana (storehouse consciousness, the consciousness that stores all seeds). The form created by the four great elements (earth, water, fire, wind) serves as the object of perception, relating to the realm of form. It is where consciousness depends. Its essence is pure form. It belongs to the Rupa-skandha (aggregate of form, collection of material things). It has the nature of being invisible and obstructive (not visible but has resistance). Just like the eye, so are the ear, nose, tongue, and body. The difference between them is that each operates in its own realm, relates to its own realm, and is where its respective consciousness depends.
Form refers to the object of the eye's perception. It is the object perceived by eye-consciousness, created by the four great elements, including manifest form, shape form, and indicative form. These are its essence. It belongs to the Rupa-skandha. It has the nature of being visible and obstructive. Form is further divided into three types: pleasant, unpleasant, and contradictory to both. What are they? For example, manifest colors such as blue, yellow, red, and white; length, shortness, square, round, coarse, fine, high, low, straight, and crooked; smoke, clouds, dust, fog, light, shadow, brightness, and darkness. If it is a manifest color in the sky, or the color of those images, these are all called form.
Sound refers to the object of the ear's perception. It is the object perceived by ear-consciousness, created by the four great elements, with audible sound as its essence. It belongs to the Rupa-skandha. It has the nature of being invisible and obstructive. Sound is also divided into three types: agreeable, disagreeable, and contradictory to both. Either sound arises from hands striking each other, or from Vitarka-vicara (gross and subtle mental activities) striking strings or beating leather, or based on worldly customs, or for sustaining life, or for proclaiming the meaning of the Dharma, or echoing from cliffs and valleys. Like this, whether it is self-nature, discrimination, or echo, all are called sound.
Smell refers to the object of the nose's perception. It is the object perceived by nose-consciousness, created by the four great elements, with a smellable object as its essence. It belongs to the Rupa-skandha. It has the nature of being invisible and obstructive.
性。此復三種謂好香惡香及俱非香。彼復云何。所謂根莖皮葉花果煙末等香。若俱生若和合若變異是名為香。味謂舌所行境。舌識所緣四大所造可嘗物為體。色蘊所攝。無見有對性。此復三種。謂甘不甘及俱相違。彼復云何。所謂酥油沙糖石蜜熟果等味。若俱生若和合若變異。是名為味。觸一分謂身所行境。身識所緣四大所造可觸物為體。色蘊所攝。無見有對性。此復三種。謂妙不妙及俱相違。彼復云何。所謂澀滑輕重緩急軟冷飢渴飽悶強弱癢病老死疲息粘勇。或緣光澤。或不光澤。或緣堅實。或不堅實。或緣執縛。或緣增聚。或緣乖違。或緣和順。若俱生若和合若變異。是名觸一分。
法處所攝。色謂一切時意所行境。色蘊所攝。無見無對。此復三種。謂律儀色不律儀色及三摩地所行境色。律儀色云何。謂防護身語業者由彼增上造作心心法故。依彼不現行法建立色性。不律儀色云何。謂不防護身語業者。由彼增上造作心心法故。依彼現行法建立色性。三摩地所行境色云何。謂由下中上三摩地俱轉。相應心心法故。起彼所緣影像色性。及彼所作成就色性。是名法處。所攝色心不相應行者。謂諸行與心不相應。於心心法及色法分位。假施設性不可施設。與心等法若一若異。彼復差別有二十四種。謂得無想定。滅盡
【現代漢語翻譯】 現代漢語譯本 香。此復三種，謂好香、惡香及俱非香。彼復云何？所謂根、莖、皮、葉、花、果、煙、末等香。若俱生、若和合、若變異，是名為香。 味，謂舌所行境，舌識所緣，四大所造可嘗物為體，色蘊所攝，無見有對性。此復三種，謂甘、不甘及俱相違。彼復云何？所謂酥油、沙糖、石蜜、熟果等味。若俱生、若和合、若變異，是名為味。 觸一分，謂身所行境，身識所緣，四大所造可觸物為體，色蘊所攝，無見有對性。此復三種，謂妙、不妙及俱相違。彼復云何？所謂澀滑、輕重、緩急、軟冷、飢渴、飽悶、強弱、癢病、老死、疲息、粘勇，或緣光澤，或不光澤，或緣堅實，或不堅實，或緣執縛，或緣增聚，或緣乖違，或緣和順。若俱生、若和合、若變異，是名觸一分。 法處所攝色，謂一切時意所行境，色蘊所攝，無見無對。此復三種，謂律儀色、不律儀色及三摩地所行境色。律儀色云何？謂防護身語業者，由彼增上造作心心法故，依彼不現行法建立色性。不律儀色云何？謂不防護身語業者，由彼增上造作心心法故，依彼現行法建立色性。三摩地所行境色云何？謂由下、中、上三摩地俱轉，相應心心法故，起彼所緣影像色性，及彼所作成就色性，是名法處所攝色。 心不相應行者，謂諸行與心不相應，於心心法及色法分位，假施設性不可施設，與心等法若一若異。彼復差別有二十四種，謂得、無想定、滅盡。
【English Translation】 English version 'Smell'. Again, there are three kinds: pleasant smell, unpleasant smell, and neither. What are they? They are the smells of roots, stems, bark, leaves, flowers, fruits, smoke, powder, etc. Whether they arise together, combine, or change, these are called 'smells'. 'Taste' refers to the realm experienced by the tongue, the object of tongue consciousness, and is based on the four great elements (四大) [earth, water, fire, wind] that create things that can be tasted. It is included in the form aggregate (色蘊) [rūpaskandha], is invisible, and has resistance. Again, there are three kinds: sweet, not sweet, and mutually contradictory. What are they? They are the tastes of ghee, oil, sugar, rock candy, ripe fruit, etc. Whether they arise together, combine, or change, these are called 'tastes'. A portion of 'touch' refers to the realm experienced by the body, the object of body consciousness, and is based on the four great elements (四大) [earth, water, fire, wind] that create tangible things. It is included in the form aggregate (色蘊) [rūpaskandha], is invisible, and has resistance. Again, there are three kinds: pleasant, unpleasant, and mutually contradictory. What are they? They are astringent, smooth, light, heavy, slow, fast, soft, cold, hunger, thirst, satiety, oppression, strong, weak, itching, disease, old age, death, fatigue, rest, stickiness, courage, or related to luster, or not related to luster, or related to solidity, or not related to solidity, or related to grasping and binding, or related to increasing and gathering, or related to discord, or related to harmony. Whether they arise together, combine, or change, this is called a portion of 'touch'. Form included in the 'dharma realm' (法處) [dharmāyatana] refers to the realm experienced by the mind at all times, is included in the form aggregate (色蘊) [rūpaskandha], is invisible, and has no resistance. Again, there are three kinds: form of discipline (律儀色) [saṃvara-rūpa], form of non-discipline (不律儀色) [asaṃvara-rūpa], and form of the realm of samādhi (三摩地) [concentration]. What is the form of discipline (律儀色) [saṃvara-rūpa]? It refers to those who protect their body, speech, and mind; due to the increased activity of mental and cognitive processes, the nature of form is established based on the non-manifest dharma. What is the form of non-discipline (不律儀色) [asaṃvara-rūpa]? It refers to those who do not protect their body, speech, and mind; due to the increased activity of mental and cognitive processes, the nature of form is established based on the manifest dharma. What is the form of the realm of samādhi (三摩地) [concentration]? It refers to the image of the object of focus that arises due to the concurrent activity of lower, middle, and upper samādhi (三摩地) [concentration], and the corresponding mental and cognitive processes, as well as the nature of the accomplished form created by them. This is called form included in the dharma realm (法處) [dharmāyatana]. Non-associated formations with mind (心不相應行) [citta-viprayukta-saṃskāra] refer to formations that are not associated with the mind, and are hypothetical constructs in the divisions of mental and cognitive processes and form, which cannot be established as being either the same as or different from the mind and other dharmas. Again, there are twenty-four kinds of distinctions, namely: attainment (得) [prāpti], non-conceptualization samādhi (無想定) [asaṃjñā-samāpatti], cessation samādhi (滅盡) [nirodha-samāpatti].
定。無想天。命根。眾同分。生。老。住。無常。名身。句身。文身。異生性流轉。定異。相應。次第。勢速。時。方。數。和合。不和合。復有諸餘如是種類差別。應知。得者。此復三種。一諸行種子所攝相續差別性。二自在生起相續差別性。三自相生起相續差別性。無想定者。謂已離遍凈欲。未離上地欲。觀想如病如癰如箭。唯無想天寂靜微妙。由於無想天起出離想。作意前方便故。不恒現行心心法滅性。滅盡定者。謂已離無所有處欲。或入非想非非想處定。或覆上進。或入無想定。或覆上進由起暫息想作意前方便故。止息所緣。不恒現行諸心心法。及恒行一分諸心心法滅性。無想天者。謂先於此間得無想定。由此後生無想有情天處。不恒現行諸心心法滅性。命根者。謂先業所引異熟六處住時決定性。眾同分者。謂諸有情互相似性。異生性者。此有二種。一愚夫異生性。二無聞異生性。愚夫異生性者。謂無始世來有情身中愚夫之性。無聞異生性者。謂如來法外諸邪道性。生者。謂諸行自相發起性。老者。謂諸行前後變異性。住者。謂諸行生時相續不斷性。無常者。謂諸行自相生后滅壞性。名身者。謂詮諸行等法自體想號假立性。句身者。謂聚集諸名顯染凈義言說所依性。文身者。謂前二所依字性。流轉者。謂諸行
【現代漢語翻譯】 現代漢語譯本 定（Samadhi）。無想天（Asaññasatta）。命根（Jīvitindriya）。眾同分（Nikāyasabhāgatā）。生（Jāti）。老（Jarā）。住（Sthiti）。無常（Anityatā）。名身（Nāmakāya）。句身（Padakāya）。文身（Vyañjanakāya）。異生性流轉（Pṛthagjanatva-vipariṇāma）。定異（Samādhi-bheda）。相應（Samprayoga）。次第（Anupūrva）。勢速（Vega）。時（Kāla）。方（Diś）。數（Saṃkhyā）。和合（Sāmagrī）。不和合（Visāmagrī）。復有諸餘如是種類差別，應知。 得者，此復三種：一、諸行種子所攝相續差別性；二、自在生起相續差別性；三、自相生起相續差別性。 無想定者，謂已離遍凈欲（Subhakiṇṇa），未離上地欲，觀想如病如癰如箭，唯無想天寂靜微妙。由於無想天起出離想，作意前方便故，不恒現行心心法滅性。 滅盡定者，謂已離無所有處欲（Ākiñcaññāyatana），或入非想非非想處定（Nevasaññānāsaññāyatana），或覆上進，或入無想定，或覆上進，由起暫息想作意前方便故，止息所緣，不恒現行諸心心法，及恒行一分諸心心法滅性。 無想天者，謂先於此間得無想定，由此後生無想有情天處，不恒現行諸心心法滅性。 命根者，謂先業所引異熟六處住時決定性。 眾同分者，謂諸有情互相似性。 異生性者，此有二種：一、愚夫異生性；二、無聞異生性。愚夫異生性者，謂無始世來有情身中愚夫之性。無聞異生性者，謂如來法外諸邪道性。 生者，謂諸行自相發起性。 老者，謂諸行前後變異性。 住者，謂諸行生時相續不斷性。 無常者，謂諸行自相生后滅壞性。 名身者，謂詮諸行等法自體想號假立性。 句身者，謂聚集諸名顯染凈義言說所依性。 文身者，謂前二所依字性。 流轉者，謂諸行……
【English Translation】 English version Samadhi (Concentration). Asaññasatta (Realm of Non-Perception). Jīvitindriya (Life-faculty). Nikāyasabhāgatā (Community of beings). Jāti (Birth). Jarā (Aging). Sthiti (Duration). Anityatā (Impermanence). Nāmakāya (Aggregate of names). Padakāya (Aggregate of phrases). Vyañjanakāya (Aggregate of letters). Pṛthagjanatva-vipariṇāma (Transformation of worldliness). Samādhi-bheda (Difference in Samadhi). Samprayoga (Association). Anupūrva (Sequence). Vega (Velocity). Kāla (Time). Diś (Direction). Saṃkhyā (Number). Sāmagrī (Harmony). Visāmagrī (Disharmony). There are other such kinds of distinctions that should be known. Attainment is of three kinds: 1. The distinctiveness of continuity encompassed by the seeds of all phenomena; 2. The distinctiveness of continuity arising freely; 3. The distinctiveness of continuity arising from its own nature. The Non-Perception Samadhi refers to having detached from the desire of Subhakiṇṇa (Radiant Gods), but not yet detached from the desire of higher realms, contemplating perception as a disease, a boil, an arrow, only the Realm of Non-Perception is tranquil and subtle. Due to generating the thought of renunciation towards the Realm of Non-Perception, with the preliminary effort of intention, it is the nature of the cessation of mental states that do not constantly manifest. The Cessation Samadhi refers to having detached from the desire of Ākiñcaññāyatana (Sphere of Nothingness), or entering the Samadhi of Nevasaññānāsaññāyatana (Sphere of Neither Perception Nor Non-Perception), or further progressing, or entering the Non-Perception Samadhi, or further progressing, due to generating the thought of temporary cessation with the preliminary effort of intention, it is the nature of the cessation of objects of focus, mental states that do not constantly manifest, and a portion of mental states that constantly manifest. The Realm of Non-Perception refers to first attaining the Non-Perception Samadhi in this world, and thereby being born in the realm of sentient beings without perception, it is the nature of the cessation of mental states that do not constantly manifest. The Life-faculty refers to the determined nature of the duration of the six sense bases, brought about by prior karma. The Community of beings refers to the mutual similarity among sentient beings. Worldliness is of two kinds: 1. The worldliness of foolish beings; 2. The worldliness of the unlearned. The worldliness of foolish beings refers to the nature of foolishness in the bodies of sentient beings from beginningless time. The worldliness of the unlearned refers to the nature of heretical paths outside the Dharma of the Tathagata. Birth refers to the self-arising nature of all phenomena. Aging refers to the change and alteration of all phenomena over time. Duration refers to the continuous and uninterrupted nature of all phenomena during their existence. Impermanence refers to the nature of destruction and decay of all phenomena after their self-arising. Aggregate of names refers to the hypothetical establishment of the nature of the self-image of phenomena, such as the designation of all phenomena. Aggregate of phrases refers to the basis of speech that gathers all names to reveal the meaning of defilement and purity. Aggregate of letters refers to the nature of the letters that are the basis of the previous two. Transformation refers to the phenomena...
因果相續不斷性。定異者。謂諸行因果各異性。相應者。謂諸行因果相稱性。勢速者。謂諸行流轉迅疾性。次第者。謂諸行一一次第流轉性。時者。謂諸行展轉新新生滅性。方者。謂諸色行遍分齊性。數者。謂諸行等各別相續體相流轉性。和合者。謂諸行緣會性。不和合者。謂諸行緣乖性。
無為者。此有八種。謂虛空。非擇滅。擇滅不動。想受滅。善法真如。不善法真如。無記法真如。虛空者。謂諸心心法所緣外色對治境界性。非擇滅者。謂因緣不會於其中間諸行不起滅而非離系性。擇滅者。謂由慧方便有漏諸行畢竟不起滅而是離系性。不動者。謂離遍凈欲得第四靜慮。于其中間苦樂離系性。想受滅者。謂離無所有處欲入滅盡定於其中間不恒現行心心法及恒行一分心心法滅而離系性。善不善無記法真如者。謂于善不善無記法中清凈境界性。
複次如是五法復有三相應知。一增益相。二增益所起相。三法性相。增益相者。謂諸法中遍計所執自性。增益所起相者。謂諸法中如其所應依他起自性。法性相者。謂諸法中圓成實自性。如是已說。一切界今當說頌曰。
界謂欲色等 及與三千界
論曰。界有二種。一欲等三界。二三千世界。欲等三界者。一欲界。謂未離欲地雜眾煩惱諸蘊差別。二色界
。謂已離欲地雜眾煩惱諸蘊差別。三無色界。謂離色慾地雜眾煩惱諸蘊差別。如是三界復有五種差別應知。一相差別。二粗重差別。三方處差別。四受用差別。五任持差別。相差別者。謂欲界中色多相不鮮凈相種種雜相。色界中色少相鮮凈相非種種雜相。無色界中雖無業。所生色而有定所生色無見無對。又欲界中有苦受相應相。瞋恚相應相。多隨煩惱相應相。色無色界中有苦受不相應相。瞋恚不相應相。少隨煩惱相應相。粗重差別者。謂欲界中粗重粗而損害。色無色界中粗重細而不損害。方處差別者。謂欲界居下方。色界居上方。無色界無方處。受用差別者。謂欲界受用外門境界。色無色界受用內門境界。任持差別者。謂欲廛諸蘊依四食住。色無色廛諸蘊依三食住。三千世界者。一小千世界。二中千世界。三大千世界。謂一日月之所照臨。名一世界。如是千世界中。有千日月千蘇迷盧山王千南贍部洲千東毗提訶洲千西瞿陀尼洲千北拘盧洲千四大王眾天千三十三天千夜摩天千睹史多天千樂變化天千他化自在天千梵世天。合名第一小千世界。復千小千世界名為第二中千世界。復千中千世界名為第三大千世界。問何因緣故。小千世界名為卑小。答猶如特牛斷去兩角。以缺減故名為卑小。如是梵世已下。其中所有千世界不如上
【現代漢語翻譯】 現代漢語譯本 謂已離欲界地雜有各種煩惱的諸蘊差別。色界（Rūpadhātu）無色（沒有慾望的界）**。謂離色界地雜有各種煩惱的諸蘊差別。如此三界又有五種差別應當瞭解：一是相差別，二是粗重差別，三是方處差別，四是受用差別，五是任持差別。 相差別是指：欲界（Kāmadhātu）中色相繁多，不鮮明清凈，各種雜亂的相。色界（Rūpadhātu）中色相較少，鮮明清凈，沒有各種雜亂的相。無色界（Arūpadhātu）中雖然沒有業所生的色，但有禪定所生的色，無可見無對礙。 又，欲界（Kāmadhātu）中有與苦受相應的相，與瞋恚相應的相，與眾多隨煩惱相應的相。色界（Rūpadhātu）中沒有與苦受相應的相，沒有與瞋恚相應的相，只有少許隨煩惱相應的相。 粗重差別是指：欲界（Kāmadhātu）中粗重粗糙且帶來損害。色界（Rūpadhātu）中粗重細膩而不帶來損害。 方處差別是指：欲界（Kāmadhātu）位於下方，色界（Rūpadhātu）位於上方，無色界（Arūpadhātu）沒有方位處所。 受用差別是指：欲界（Kāmadhātu）受用外在的境界，色界（Rūpadhātu）受用內在的境界。 任持差別是指：欲界（Kāmadhātu）的諸蘊依靠四食而住，色界（Rūpadhātu）和無色界（Arūpadhātu）的諸蘊依靠三食而住。 三千世界是指：一小千世界，二中千世界，三大千世界。一日月所照臨的範圍，稱為一個世界。像這樣的一千個世界中，有一千個日月，一千個蘇迷盧山王（Sumeru，須彌山），一千個南贍部洲（Jambudvīpa），一千個東毗提訶洲（Pūrvavideha），一千個西瞿陀尼洲（Aparagodānīya），一千個北拘盧洲（Uttarakuru），一千個四大王眾天（Cāturmahārājika），一千個三十三天（Trāyastriṃśa），一千個夜摩天（Yāmadeva），一千個睹史多天（Tuṣita），一千個樂變化天（Nirmāṇarati），一千個他化自在天（Paranirmita-vaśavartin），一千個梵世天（Brahmaloka）。合起來稱為第一小千世界。一千個小千世界合起來稱為第二中千世界。一千個中千世界合起來稱為第三大千世界。 問：因為什麼緣故，小千世界被稱為卑小？ 答：就像被砍去雙角的特牛，因為有所缺減所以被稱為卑小。像這樣，梵世天（Brahmaloka）以下，其中所有的千世界不如上面的世界。
【English Translation】 English version It refers to the differences in the aggregates (skandha) mixed with various afflictions in the realm that has transcended desire (Kāmadhātu). The Form Realm (Rūpadhātu) and the Formless Realm (Arūpadhātu)**. It refers to the differences in the aggregates mixed with various afflictions in the realm that has transcended the Form Realm. Thus, there are five kinds of differences in the Three Realms that should be understood: first, differences in characteristics; second, differences in coarseness and heaviness; third, differences in location; fourth, differences in enjoyment; and fifth, differences in sustenance. Differences in characteristics refer to: in the Desire Realm (Kāmadhātu), the forms have many characteristics, are not bright and pure, and have various mixed characteristics. In the Form Realm (Rūpadhātu), the forms have fewer characteristics, are bright and pure, and do not have various mixed characteristics. In the Formless Realm (Arūpadhātu), although there are no forms born from karma, there are forms born from samādhi, which are invisible and without opposition. Furthermore, the Desire Realm (Kāmadhātu) has characteristics corresponding to suffering, characteristics corresponding to anger, and characteristics corresponding to many secondary afflictions. The Form Realm (Rūpadhātu) does not have characteristics corresponding to suffering, does not have characteristics corresponding to anger, and has only a few characteristics corresponding to secondary afflictions. Differences in coarseness and heaviness refer to: in the Desire Realm (Kāmadhātu), the coarseness and heaviness are rough and cause harm. In the Form Realm (Rūpadhātu), the coarseness and heaviness are subtle and do not cause harm. Differences in location refer to: the Desire Realm (Kāmadhātu) is located below, the Form Realm (Rūpadhātu) is located above, and the Formless Realm (Arūpadhātu) has no location. Differences in enjoyment refer to: the Desire Realm (Kāmadhātu) enjoys external realms, and the Form Realm (Rūpadhātu) enjoys internal realms. Differences in sustenance refer to: the aggregates of the Desire Realm (Kāmadhātu) abide by relying on the four kinds of nutriment, and the aggregates of the Form Realm (Rūpadhātu) and the Formless Realm (Arūpadhātu) abide by relying on the three kinds of nutriment. The Three Thousand Worlds refer to: one Small Thousand World, one Middle Thousand World, and one Great Thousand World. The area illuminated by one sun and moon is called one world. In such a thousand worlds, there are a thousand suns and moons, a thousand Mount Sumerus (Sumeru), a thousand Jambudvīpas, a thousand Pūrvavidehas, a thousand Aparagodānīyas, a thousand Uttarakurus, a thousand Cāturmahārājikas, a thousand Trāyastriṃśas, a thousand Yāmadevas, a thousand Tuṣitas, a thousand Nirmāṇaratis, a thousand Paranirmita-vaśavartins, and a thousand Brahmalokas. Together, these are called the first Small Thousand World. A thousand Small Thousand Worlds together are called the second Middle Thousand World. A thousand Middle Thousand Worlds together are called the third Great Thousand World. Question: For what reason is the Small Thousand World called 'inferior and small'? Answer: Just like a castrated bull that has had its horns cut off, it is called 'inferior and small' because it is deficient. Likewise, the thousand worlds below the Brahmaloka are not as good as the worlds above.
地。故名卑小。如是三千世界三災所壞。謂火水風。災復有三種。三災之頂。謂第二第三第四靜慮。彼第四靜慮諸天法爾與所居宮俱起俱滅。復有中三劫起。所謂饑饉疫病刀兵。二十中劫世間正壞。二十中劫壞已而住。二十中劫世間正成。二十中劫成已而住。如是合有八十中劫。名為大劫。譬如天雨𤁷猶車軸。無有間斷從空而注。如是東方無邊世界無有間斷。或成或壞。或有正壞或壞已住。或有正成或成已住。如是乃至十方世界如是已說。界雜染今當說頌曰。
煩惱業生性 雜染相應知
論曰。雜染性有三種。一煩惱雜染。二業雜染。三生雜染。煩惱雜染者。謂一切煩惱及隨煩惱。合名煩惱雜染。煩惱者略有十種。一薩迦耶見。二邊執見。三邪見。四見取。五戒禁取。六貪。七瞋。八無明。九慢。十疑。或復二種。一見所斷。二修所斷。或復三種。一欲界系。二色界系。三無色界系。復有七種顛倒行。一邪解行。二不解行。三非解非不解行。四執邪解行五彼因依處行。六彼怖生行。七任運起行。邪解行者。所謂薩迦耶見邊執見邪見。于所知事起邪執故。不解行者。所謂無明非解。非不解行者。所謂疑也。執邪解行者。所謂見取戒禁取。及於諸見所起貪等。彼因依處行者。謂見苦集所斷。彼怖生行者。謂見
【現代漢語翻譯】 現代漢語譯本：因此被稱為卑小。像這樣，三千世界會被火、水、風三種災難所摧毀。災難又分為三種。三災的頂端，指的是第二禪、第三禪、第四禪。那第四禪天的諸天，自然地與他們所居住的宮殿一同生起，一同滅亡。又有中三劫興起，也就是饑荒、瘟疫、刀兵。二十個中劫是世界正在壞滅。二十個中劫是壞滅后停留。二十個中劫是世界正在形成。二十個中劫是形成后停留。這樣合起來有八十個中劫，稱為一個大劫。譬如天上下雨，雨點像車軸一樣粗大，沒有間斷地從空中傾注。像這樣，東方無邊無際的世界，沒有間斷地或形成或壞滅，或者正在壞滅，或者壞滅后停留，或者正在形成，或者形成后停留。像這樣乃至十方世界都是如此。上面已經說了界雜染，現在應當說頌：
煩惱、業、生性，雜染相應知。
論中說：雜染的性質有三種：一是煩惱雜染，二是業雜染，三是生雜染。煩惱雜染，指的是一切煩惱以及隨煩惱，合起來稱為煩惱雜染。煩惱，概括起來有十種：一、薩迦耶見（身見，認為五蘊和合的身體是真實的我），二、邊執見（執著于斷見或常見等極端見解），三、邪見（否定因果、業報等錯誤見解），四、見取（認為錯誤的見解是正確的），五、戒禁取（認為不合理的戒律和禁忌是正確的），六、貪，七、瞋，八、無明（對事物真相的迷惑），九、慢，十、疑。或者分為兩種：一、見所斷（通過見道斷除的煩惱），二、修所斷（通過修道斷除的煩惱）。或者分為三種：一、欲界系（欲界的煩惱），二、界系（界的煩惱），三、無界系（無界的煩惱）。又有七種顛倒行：一、邪解行，二、不解行，三、非解非不解行，四、執邪解行，五、彼因依處行，六、彼怖生行，七、任運起行。邪解行，指的是薩迦耶見、邊執見、邪見，因為對於所知的事物產生錯誤的執著。不解行，指的是無明。非解非不解行，指的是疑。執邪解行，指的是見取、戒禁取，以及對於各種見解所產生的貪等。彼因依處行，指的是見苦集所斷的煩惱。彼怖生行，指的是見
【English Translation】 English version: Therefore, it is called 'base and small'. Like this, the three-thousandfold world is destroyed by the three calamities: fire, water, and wind. These calamities are further divided into three types. The peak of the three calamities refers to the second, third, and fourth Dhyanas (meditative states). The gods of the fourth Dhyana heaven naturally arise and perish together with the palaces they inhabit. Furthermore, there are the three intermediate kalpas (epochs) that arise, namely famine, pestilence, and warfare. Twenty intermediate kalpas constitute the world being destroyed. Twenty intermediate kalpas constitute the period of dwelling after destruction. Twenty intermediate kalpas constitute the world being formed. Twenty intermediate kalpas constitute the period of dwelling after formation. Thus, a total of eighty intermediate kalpas is called a great kalpa. It is like rain falling from the sky, with raindrops as thick as chariot axles, pouring down without interruption. Like this, the boundless world in the east, without interruption, is either forming or being destroyed, either being destroyed, or dwelling after destruction, either being formed, or dwelling after formation. Likewise, all the worlds in the ten directions are like this. The defilement of realms has been discussed. Now, the verse will be discussed:
'Afflictions, karma, and birth, know that these correspond to defilement.'
The treatise states: There are three types of defilement: first, affliction defilement; second, karma defilement; and third, birth defilement. Affliction defilement refers to all afflictions and secondary afflictions, which together are called affliction defilement. Afflictions are generally of ten types: 1. Satkayadrishti (belief in a self, the view that the aggregate of the five skandhas is a real self), 2. Antagrahadrishti (extreme views, clinging to extreme views such as eternalism or annihilationism), 3. Mithyadrishti (wrong views, incorrect views that deny causality and karma), 4. Drstiparamarsa (holding onto views, considering wrong views to be correct), 5. Silavrataparamarsa (clinging to rites and rituals, considering unreasonable precepts and prohibitions to be correct), 6. Greed, 7. Hatred, 8. Ignorance (delusion about the true nature of things), 9. Pride, and 10. Doubt. Or they can be divided into two types: 1. Those to be abandoned by seeing (the afflictions to be eliminated through the path of seeing), and 2. Those to be abandoned by cultivation (the afflictions to be eliminated through the path of cultivation). Or they can be divided into three types: 1. Those associated with the desire realm (kama-dhatu), 2. Those associated with the form realm (rupa-dhatu), and 3. Those associated with the formless realm (arupa-dhatu). There are also seven types of inverted conduct: 1. Conduct of wrong understanding, 2. Conduct of non-understanding, 3. Conduct of neither understanding nor non-understanding, 4. Conduct of clinging to wrong understanding, 5. Conduct of relying on their causes, 6. Conduct of generating fear from them, and 7. Conduct of spontaneous arising. Conduct of wrong understanding refers to Satkayadrishti, Antagrahadrishti, and Mithyadrishti, because they arise from wrong clinging to the objects of knowledge. Conduct of non-understanding refers to ignorance. Conduct of neither understanding nor non-understanding refers to doubt. Conduct of clinging to wrong understanding refers to Drstiparamarsa, Silavrataparamarsa, and the greed, etc., that arise from various views. Conduct of relying on their causes refers to those to be abandoned by seeing in suffering and origination. Conduct of generating fear from them refers to seeing
滅道所斷。任運起行者。謂修所斷見所斷。見所斷有百一十二煩惱。修所斷有十六煩惱。如是見修所斷。合有一百二十八煩惱。如是煩惱雜染。種種義差別故。立種種名。所謂結縛隨眠隨煩惱纏暴流軛取系蓋株杌垢燒害箭所有惡行漏匱熱惱斗諍熾然火稠林拘礙。如是等義名差別。
業雜染者。謂或因煩惱所生。或因煩惱緣助善法所生。如其所應三界所攝。身業語業意業。此復二種。一思二思所起。此業差別復有多種。欲界所攝名福非福。色無色界所攝名為不動。復有引業。謂作及增長能引種種有情世間及器世間果及異熟。復有生業。謂前所引助令生故。
生雜染者。謂因煩惱及業故生因生故苦。苦復多種。謂胎藏所迫苦。老病死苦。怨憎會苦。愛別離苦。求不得苦。與粗重行俱生長苦。數死生苦。生諸難苦。是名為生。
顯揚聖教論卷第一 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第二
無著菩薩造
三藏法師玄奘奉 詔譯攝事品第一之二
如是已說雜染諦今當說頌曰。
諸諦有六種
論曰。諦有六種。一世俗諦。二勝義諦。三苦諦。四集諦。五滅諦。六道諦。世俗諦者。謂名句文身。及依彼義一切言說。及依言說所解了義。又
【現代漢語翻譯】 現代漢語譯本： 滅盡道所斷的煩惱。任運而起的行為，是指修所斷和見所斷的煩惱。見所斷的煩惱有一百一十二種，修所斷的煩惱有十六種。這樣，見所斷和修所斷加起來，總共有一百二十八種煩惱。這些煩惱因為雜染、意義上的種種差別，所以立了種種不同的名稱。也就是所謂的結、縛、隨眠、隨煩惱、纏、暴流、軛、取、系、蓋、株杌、垢、燒、害、箭、所有惡行、漏、匱、熱惱、斗諍、熾然、火、稠林、拘礙等等，這些都是意義上的名稱差別。
業雜染，是指或者因為煩惱所生，或者因為煩惱作為助緣而生的善法所生。根據情況，包含在三界之中。包括身業、語業、意業。這又分為兩種：一是思，二是思所引起的。這種業的差別又有很多種。欲界所包含的稱為福和非福，色界和無色界所包含的稱為不動。又有引業，是指造作和增長，能夠引來種種有情世間和器世間的果報和異熟果。又有生業，是指幫助前面所引的業產生果報。
生雜染，是指因為煩惱和業而生，因為生而有苦。苦又有多種，包括胎藏中所受的逼迫之苦，衰老、疾病、死亡之苦，怨恨的人相聚之苦，心愛的人分離之苦，所求不得之苦，與沉重之行一起增長的苦，多次死亡和出生的苦，出生在各種艱難困苦之地的苦，這些都叫做生。
《顯揚聖教論》卷第一 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第二
無著菩薩造
三藏法師玄奘奉 詔譯 攝事品第一之二
像上面已經說過的雜染諦，現在應當說頌：
各種諦有六種
論說：諦有六種。一是世俗諦（saṃvṛti-satya），二是勝義諦（paramārtha-satya），三是苦諦（duḥkha-satya），四是集諦（samudaya-satya），五是滅諦（nirodha-satya），六是道諦（mārga-satya）。世俗諦，是指名、句、文身，以及依靠這些的所有的言說，以及依靠言說所理解的意義。還有。
【English Translation】 English version: That which is severed by the path of cessation. 'Arising by natural course' refers to what is severed by cultivation and what is severed by view. What is severed by view consists of one hundred and twelve afflictions. What is severed by cultivation consists of sixteen afflictions. Thus, what is severed by view and cultivation together consists of one hundred and twenty-eight afflictions. These afflictions, due to their defilement and various differences in meaning, are given various names, such as bonds (結, bandhana), fetters (縛, bandha), latent tendencies (隨眠, anuśaya), secondary afflictions (隨煩惱, upakleśa), entanglements (纏, paryavasthāna), floods (暴流, ogha), yokes (軛, yoga), grasping (取, upādāna), attachments (系, bandhana), coverings (蓋, āvaraṇa), stumps (株杌, sthūṇa), stains (垢, mala), burnings (燒, dāha), harms (害, vihiṃsā), arrows (箭, śalya), all evil conduct (所有惡行, sarva-duścarita), outflows (漏, āsrava), deficiencies (匱, hīnatā), torments (熱惱, paridāha), strife (斗諍, vivāda), blaze (熾然, jvalana), fire (火, agni), thicket (稠林, ghana-vana), and obstructions (拘礙, pratighāta). Such are the differences in names based on meaning.
Defilement of karma (業雜染, karma-saṃkleśa) refers to that which arises either from afflictions or from wholesome dharmas aided by afflictions. As appropriate, it is included within the three realms. It includes bodily karma (身業, kāya-karma), verbal karma (語業, vāk-karma), and mental karma (意業, manas-karma). This is further divided into two types: volition (思, cetanā) and that which arises from volition. These karmic differences are also of various kinds. That which is included within the desire realm is called merit and demerit (福非福, puṇya-apuṇya). That which is included within the form and formless realms is called unwavering (不動, āniñjya). Furthermore, there is projecting karma (引業, ākarṣaṇa-karma), which is the making and increasing that can project various sentient beings' worlds and the vessel world, as well as their results and ripened results. Furthermore, there is completing karma (生業, utpādaka-karma), which aids the aforementioned projected karma to produce its result.
Defilement of birth (生雜染, janma-saṃkleśa) refers to birth due to afflictions and karma, and suffering due to birth. Suffering is of various kinds, including the suffering of being pressed in the womb, the suffering of old age, sickness, and death, the suffering of meeting with those one hates, the suffering of separation from those one loves, the suffering of not obtaining what one seeks, the suffering of growing together with coarse and heavy actions, the suffering of repeated deaths and births, and the suffering of being born in difficult circumstances. This is called birth.
《Treatise on the Explication of the Sacred Teachings》, Volume 1 Tripitaka, Volume 31, No. 1602, 《Treatise on the Explication of the Sacred Teachings》
《Treatise on the Explication of the Sacred Teachings》, Volume 2
Composed by Bodhisattva Asaṅga
Translated under Imperial Order by the Tripiṭaka Master Xuanzang, Section 1.2 on Compendium of Topics
Having spoken of the Truth of Defilement, now a verse should be spoken:
There are six kinds of Truths
The treatise says: There are six kinds of Truths. First, the conventional truth (世俗諦, saṃvṛti-satya); second, the ultimate truth (勝義諦, paramārtha-satya); third, the truth of suffering (苦諦, duḥkha-satya); fourth, the truth of the origin of suffering (集諦, samudaya-satya); fifth, the truth of the cessation of suffering (滅諦, nirodha-satya); sixth, the truth of the path to the cessation of suffering (道諦, mārga-satya). The conventional truth refers to names, phrases, and collections of letters, as well as all speech based on them, and the meanings understood based on speech. Furthermore,
曾得世間心及心法。及彼所行境義。
勝義諦者。謂聖智及彼所行境義。及彼相應心心法等。
苦諦者。此有二種。一世俗諦所攝。二勝義諦所攝。世俗諦所攝者。如經中說。生苦老苦病苦死苦怨憎會苦愛別離苦求不得苦。勝義諦所攝者。如經中說。略攝一切五取蘊苦。
集諦者。此有四種。一全攝。二勝攝。三世俗諦攝。四勝義諦攝。全攝者。謂一切三界煩惱及業。皆名集諦。勝攝者。謂緣已得未得自體及境所起愛後有愛喜俱行愛處處喜愛。皆名集諦。世俗諦攝者。若因能感世俗諦所攝苦諦。勝義諦攝者。若因能感勝義諦所攝苦諦。滅諦者。亦有四種如前所說。全攝者。謂全攝集諦無餘斷棄。吐盡離欲滅沒寂靜。勝攝者。謂勝攝集諦無餘斷棄。如是廣說。世俗諦攝者。謂於世俗諦所攝集諦無餘斷棄。如是廣說。勝義諦攝者。謂于勝義諦所攝集諦無餘斷棄。如是廣說。
道諦者。亦有四種。如前所說。全攝者。謂一切覺分。勝攝者。謂八聖道支。世俗諦攝者。謂於世俗諦所攝苦諦集諦滅諦。為遍知故。為永斷故。為作證故。一切聖道勝義諦攝者。謂于勝義諦所攝苦諦集諦滅諦。為遍知故。如是廣說。
苦集滅道聖諦義者。若於此處聖智所行。此處苦集滅道。是諦由諸聖者。咸謂此是諦
【現代漢語翻譯】 現代漢語譯本： 曾獲得世間的心和心法（citta-dharma），以及它們所行之境界的意義。
勝義諦（paramārtha-satya）是指聖者的智慧以及它所行之境界的意義，以及與此相應的各種心和心法等。
苦諦（duḥkha-satya）有兩種：一是世俗諦（saṃvṛti-satya）所攝，二是勝義諦所攝。世俗諦所攝的，如經中所說：生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。勝義諦所攝的，如經中所說：簡略地說，一切五取蘊（pañcopādānakkhandha）皆是苦。
集諦（samudaya-satya）有四種：一、全攝；二、勝攝；三、世俗諦攝；四、勝義諦攝。全攝是指一切三界（trayo dhātavaḥ）的煩惱和業，都稱為集諦。勝攝是指緣于已得和未得的自體以及境界所生起的愛，即後有愛（punarbhavika-tṛṣṇā）、喜俱行愛（nandīrāga-sahagatā tṛṣṇā）、處處喜愛（tatratatrābhinandinī tṛṣṇā），都稱為集諦。世俗諦攝是指能夠感生世俗諦所攝的苦諦的因。勝義諦攝是指能夠感生勝義諦所攝的苦諦的因。 滅諦（nirodha-satya）也有四種，如前所說。全攝是指對於全攝的集諦，無餘地斷除、捨棄、吐盡、離欲、滅沒、寂靜。勝攝是指對於勝攝的集諦，無餘地斷除，如此廣說。世俗諦攝是指對於世俗諦所攝的集諦，無餘地斷除，如此廣說。勝義諦攝是指對於勝義諦所攝的集諦，無餘地斷除，如此廣說。
道諦（mārga-satya）也有四種，如前所說。全攝是指一切覺分（bodhyaṅga）。勝攝是指八聖道支（āryāṣṭāṅgamārga）。世俗諦攝是指對於世俗諦所攝的苦諦、集諦、滅諦，爲了遍知（parijñā）故，爲了永斷（prahāṇa）故，爲了作證（sākṣātkriyā）故，一切聖道。勝義諦攝是指對於勝義諦所攝的苦諦、集諦、滅諦，爲了遍知故，如此廣說。
苦集滅道聖諦的意義是：如果聖者的智慧在此處執行，此處的苦、集、滅、道就是諦，因為諸聖者都認為這是諦。
【English Translation】 English version: Having obtained the worldly mind and mental phenomena (citta-dharma), and the meaning of the realms they operate in.
The ultimate truth (paramārtha-satya) refers to the wisdom of the noble ones, the meaning of the realms they operate in, and the corresponding mind and mental phenomena.
The truth of suffering (duḥkha-satya) is of two kinds: one included in the conventional truth (saṃvṛti-satya), and the other included in the ultimate truth. That which is included in the conventional truth is as stated in the sutras: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting with what is disliked, the suffering of separation from what is loved, the suffering of not obtaining what is sought. That which is included in the ultimate truth is as stated in the sutras: briefly, all five aggregates of clinging (pañcopādānakkhandha) are suffering.
The truth of the origin of suffering (samudaya-satya) is of four kinds: one, all-inclusive; two, supremely inclusive; three, included in the conventional truth; four, included in the ultimate truth. All-inclusive refers to all afflictions and karma of the three realms (trayo dhātavaḥ), which are all called the truth of origin. Supremely inclusive refers to the craving that arises in relation to one's own already obtained or not-yet-obtained self and objects, namely craving for future existence (punarbhavika-tṛṣṇā), craving accompanied by delight and attachment (nandīrāga-sahagatā tṛṣṇā), craving that delights in this and that (tatratatrābhinandinī tṛṣṇā), all of which are called the truth of origin. Included in the conventional truth refers to the cause that can bring about the truth of suffering included in the conventional truth. Included in the ultimate truth refers to the cause that can bring about the truth of suffering included in the ultimate truth. The truth of cessation (nirodha-satya) is also of four kinds, as previously stated. All-inclusive refers to the complete cessation, abandonment, relinquishment, detachment, extinction, and pacification of the all-inclusive truth of origin. Supremely inclusive refers to the complete cessation of the supremely inclusive truth of origin, and so forth extensively. Included in the conventional truth refers to the complete cessation of the truth of origin included in the conventional truth, and so forth extensively. Included in the ultimate truth refers to the complete cessation of the truth of origin included in the ultimate truth, and so forth extensively.
The truth of the path (mārga-satya) is also of four kinds, as previously stated. All-inclusive refers to all factors of enlightenment (bodhyaṅga). Supremely inclusive refers to the eightfold noble path (āryāṣṭāṅgamārga). Included in the conventional truth refers to all the noble paths for the sake of complete knowledge (parijñā), for the sake of complete abandonment (prahāṇa), and for the sake of realization (sākṣātkriyā) of the truth of suffering, the truth of origin, and the truth of cessation included in the conventional truth. Included in the ultimate truth refers to the truth of suffering, the truth of origin, and the truth of cessation included in the ultimate truth, for the sake of complete knowledge, and so forth extensively.
The meaning of the noble truths of suffering, origin, cessation, and path is: if the wisdom of the noble ones operates in this place, then the suffering, origin, cessation, and path in this place are the truth, because all the noble ones consider this to be the truth.
。是故說名聖諦。如是已說諦。依止今當說。頌曰。
依止八與二
論曰。依止有八種。何等為八。謂四靜慮及四無色。復有二種。何等為二。謂初靜慮有二種。世及出世。乃至無所有處有二種。世及出世。非想非非想處唯是世間。
世間初靜慮者。謂或緣離欲界欲增上教法。或緣離彼增上教授為境界。已由世間道作意觀察熾然修習等故而得轉依。然不深入所知義故。不能永害隨眠。自地煩惱之所依處。是退還法。自地三摩地心及心法之所依止。如世間初靜慮。如是乃至世間非想非非想處。各緣離下地欲增上教法。廣說如前。出世間初靜慮者。謂先以如是行如是狀如是相。作意入初靜慮。今不以如是行如是狀如是相作意。然或於色受想行識所攝諸法。思惟如病如癰如箭。障礙無常苦空無我。或復思惟苦是苦集是集滅是滅道是道。或復思惟真如法性實際。如是于諸法中。思惟如病乃至實際。已於如是法心生厭怖。生厭怖已。于不死界攝心而住。或於真如法性實際攝心而住。此處無分別智。及彼相應心及心法。及彼所依止轉依。由深入所知義故。則能永害隨眠。非一切煩惱之所依處。不退轉法。如是名為出世間初靜慮乃至無所有處。應當廣說。于諸靜慮及與無色。復有四種應知。一雜染。二潔白。三建立
【現代漢語翻譯】 現代漢語譯本： 因此稱作聖諦。像這樣已經說了諦，依靠之處現在應當說。頌文說：
『依靠八與二』
論述：依靠之處有八種。哪八種呢？就是四靜慮和四無色定。又有兩種。哪兩種呢？就是初靜慮有兩種：世間和出世間。乃至無所有處有兩種：世間和出世間。非想非非想處只有世間。
世間初靜慮是指：或者緣于遠離欲界的慾望，以增長的教法，或者緣于遠離那些增長的教授作為境界，已經由世間道作意觀察，熾盛地修習等等，因此而得到轉依。然而因為不深入所知的意義，所以不能永遠損害隨眠（煩惱的種子），是自地煩惱所依靠之處，是退還之法，是自地三摩地（禪定）的心及心法所依靠之處。如同世間初靜慮，像這樣乃至世間非想非非想處，各自緣于遠離下地的慾望，以增長的教法，廣泛地說如同前面所說。
出世間初靜慮是指：先前以這樣的行為、這樣的狀態、這樣的相狀，作意進入初靜慮，現在不以這樣的行為、這樣的狀態、這樣的相狀作意。然而或者對於色、受、想、行、識所包含的諸法，思惟如病、如癰、如箭，是障礙、無常、苦、空、無我。或者又思惟苦是苦，集是集，滅是滅，道是道。或者又思惟真如法性實際。像這樣對於諸法中，思惟如病乃至實際，已經對於這樣的法心生厭怖。生厭怖之後，對於不死界攝心而住，或者對於真如法性實際攝心而住。此處有無分別智，以及與它相應的心及心法，以及它所依靠的轉依。由於深入所知的意義，就能永遠損害隨眠（煩惱的種子），不是一切煩惱所依靠之處，是不退轉之法。像這樣名為出世間初靜慮乃至無所有處，應當廣泛地說。對於諸靜慮以及無色定，又有四種應當知道：一、雜染，二、潔白，三、建立
【English Translation】 English version: Therefore, it is called the Noble Truth. Having thus spoken of the Truth, the supports will now be discussed. The verse says:
'Relying on eight and two'
Discussion: There are eight kinds of supports. What are the eight? They are the four Dhyanas (meditative absorptions) and the four Formless Realms. There are also two kinds. What are the two? The first Dhyana has two kinds: mundane and supramundane. Likewise, the Realm of Neither Perception nor Non-Perception has only the mundane.
The mundane first Dhyana refers to: either relying on the teachings that increase detachment from the desire realm, or relying on the increased instruction of those teachings as the object. Having, through mundane paths, mindfully observed, intensely cultivated, etc., one attains transformation. However, because one does not deeply penetrate the meaning of what is known, one cannot permanently harm the latent tendencies (seeds of afflictions). It is the support of afflictions in its own realm, a state of regression, and the support of the mind and mental factors of Samadhi (concentration) in its own realm. Like the mundane first Dhyana, so too, up to the mundane Realm of Neither Perception nor Non-Perception, each relies on the teachings that increase detachment from the lower realms, as described extensively before.
The supramundane first Dhyana refers to: previously, with such actions, such states, such characteristics, mindfully entering the first Dhyana, now not with such actions, such states, such characteristics, mindfully. However, either contemplating the phenomena encompassed by form, feeling, perception, mental formations, and consciousness as like a disease, like a boil, like an arrow, as obstacles, impermanent, suffering, empty, and without self. Or contemplating that suffering is suffering, the origin is the origin, cessation is cessation, the path is the path. Or contemplating the suchness of Dharma-nature, reality. Thus, in all phenomena, contemplating as like a disease up to reality, having generated revulsion in the mind towards such phenomena. Having generated revulsion, one dwells with the mind gathered in the realm of immortality, or dwells with the mind gathered in the suchness of Dharma-nature, reality. Here, there is non-discriminating wisdom, and the mind and mental factors corresponding to it, and the transformation that it relies on. Because one deeply penetrates the meaning of what is known, one can permanently harm the latent tendencies (seeds of afflictions). It is not the support of all afflictions, and is a state of non-regression. Thus, it is called the supramundane first Dhyana up to the Realm of Neither Perception nor Non-Perception, which should be extensively described. Regarding the Dhyanas and the Formless Realms, there are four kinds that should be known: 1. Defiled, 2. Pure, 3. Established
。四清凈。雜染者謂于上靜慮起深愛味見慢及疑。愛味者。謂有十種。一俱生作意愛味。二分別所起作意愛味。三自地作意愛味。四異地作意愛味。五過去愛味。六未來愛味。七現在愛味。八下愛味。九中愛味。十上愛味。
潔白者。謂凈及無漏。凈者復有三種。一引發故。二上練故。三除垢所攝堪任故。無漏者。此亦三種。一出世間無漏。二此等流無漏。三離系無漏。
建立者。此復四種。一建立近分。二建立根本。三建立定。四建立生。
建立近分及根本者。如經中說。所謂此身離生喜樂之所滋潤。遍滋潤遍適悅遍流佈者。是謂初靜慮近分。如經又說。即此身中一切處無有少分離生喜樂所不遍滿者。是謂初靜慮根本。
如經中說。即於此身等持所生喜樂之所滋潤。遍滋潤遍適悅遍流佈者。是謂第二靜慮近分。如經又說。即此身中一切處。無有少分等持所生喜樂所不遍滿者。是謂第二靜慮根本。如經中說。即於此身離喜之樂之所滋潤。遍滋潤遍適悅遍流佈者。是謂第三靜慮近分。如經又說。即此身中一切處。無有少分離喜之樂所不遍滿者。是謂第三靜慮根本。如經中說。即於此身清凈心及潔白心意解遍滿具足住者。是謂第四靜慮近分。如經又說即此身中一切處無有少分清凈心及潔白心所不
【現代漢語翻譯】 現代漢語譯本 四種清凈。雜染是指對於上層禪定產生強烈的愛戀、貪著、見解、傲慢和懷疑。愛戀和貪著有十種：一是與生俱來的作意愛戀，二是分別念所產生的作意愛戀，三是對自身禪定境界的作意愛戀，四是對其他禪定境界的作意愛戀，五是對過去禪定境界的愛戀，六是對未來禪定境界的愛戀，七是對現在禪定境界的愛戀，八是對下層禪定境界的愛戀，九是對中層禪定境界的愛戀，十是對上層禪定境界的愛戀。
潔白是指清凈和無漏。清凈又有三種：一是引發（禪定）的清凈，二是向上修習的清凈，三是去除煩惱垢染所包含的堪能性清凈。無漏也有三種：一是出世間的無漏，二是與此相關的等流無漏，三是脫離束縛的離系無漏。
建立是指四種情況：一是建立近分定（Upacāra-samādhi），二是建立根本定（Appanā-samādhi），三是建立禪定，四是建立（禪定所帶來的）果報。
建立近分定和根本定，如經中所說：『所謂此身被離生喜樂所滋潤，普遍滋潤，普遍適悅，普遍流佈』，這稱為初禪近分定。如經又說：『即此身中一切處，沒有絲毫地方不被離生喜樂所遍滿』，這稱為初禪根本定。
如經中所說：『即於此身被等持所生喜樂所滋潤，普遍滋潤，普遍適悅，普遍流佈』，這稱為第二禪近分定。如經又說：『即此身中一切處，沒有絲毫地方不被等持所生喜樂所遍滿』，這稱為第二禪根本定。如經中所說：『即於此身被離喜之樂所滋潤，普遍滋潤，普遍適悅，普遍流佈』，這稱為第三禪近分定。如經又說：『即此身中一切處，沒有絲毫地方不被離喜之樂所遍滿』，這稱為第三禪根本定。如經中所說：『即於此身以清凈心和潔白心意解遍滿具足安住』，這稱為第四禪近分定。如經又說：『即此身中一切處，沒有絲毫地方不被清凈心和潔白心所遍滿』
【English Translation】 English version The four purities: 'Contamination' refers to the arising of deep love, attachment, views, pride, and doubt towards the higher meditative states. 'Love and attachment' are of ten kinds: first, innate intentional love; second, intentional love arising from discrimination; third, intentional love for one's own realm; fourth, intentional love for other realms; fifth, love for the past; sixth, love for the future; seventh, love for the present; eighth, love for the lower; ninth, love for the middle; and tenth, love for the higher.
'Purity' refers to the pure and the unconditioned (anāsrava). 'Pure' is further of three kinds: first, purity due to origination; second, purity due to superior practice; and third, purity encompassing fitness due to the removal of defilements. 'Unconditioned' is also of three kinds: first, the supramundane unconditioned; second, the unconditioned that is its outflow; and third, the unconditioned of detachment.
'Establishment' refers to four situations: first, the establishment of the access concentration (Upacāra-samādhi); second, the establishment of the fundamental concentration (Appanā-samādhi); third, the establishment of meditation; and fourth, the establishment of (the resultant) retribution.
The establishment of access concentration and fundamental concentration, as stated in the sutra: 'That is to say, this body is nourished by the joy and pleasure born of detachment, pervading, thoroughly nourishing, thoroughly pleasing, thoroughly spreading,' this is called the access concentration of the first dhyana. As the sutra also says: 'That is, in every part of this body, there is no place that is not completely filled with the joy and pleasure born of detachment,' this is called the fundamental concentration of the first dhyana.
As stated in the sutra: 'That is to say, this body is nourished by the joy and pleasure born of concentration, pervading, thoroughly nourishing, thoroughly pleasing, thoroughly spreading,' this is called the access concentration of the second dhyana. As the sutra also says: 'That is, in every part of this body, there is no place that is not completely filled with the joy and pleasure born of concentration,' this is called the fundamental concentration of the second dhyana. As stated in the sutra: 'That is to say, this body is nourished by the pleasure of detachment from joy, pervading, thoroughly nourishing, thoroughly pleasing, thoroughly spreading,' this is called the access concentration of the third dhyana. As the sutra also says: 'That is, in every part of this body, there is no place that is not completely filled with the pleasure of detachment from joy,' this is called the fundamental concentration of the third dhyana. As stated in the sutra: 'That is to say, this body abides fully and completely pervaded by the understanding of a pure mind and a stainless mind,' this is called the access concentration of the fourth dhyana. As the sutra also says: 'That is, in every part of this body, there is no place that is not completely filled with a pure mind and a stainless mind.'
遍滿者。是謂第四靜慮根本。
如經中說。一切色想出過故。一切有對想滅沒故。一切種想不作意故。入無邊虛空虛空無邊處者。是謂虛空無邊處近分。如經又說。具足住者。是謂虛空無邊處根本。
如經中說。出過一切虛空無邊處。入無邊識識無邊處者。是謂識無邊處近分。如經又說。具足住者。是謂識無邊處根本。
如經中說。超過一切識無邊處。入無少所有無所有處者。是謂無所有處近分。如經又說。具足住者。是謂無所有處根本。
如經中說。超過一切無所有處。入非有想非無想非想非非想處者。是謂非想非非想處近分。如經又說。具足住者。是謂非想非非想處根本。
建立定者。如經中說。離欲惡不善法故。有尋有伺離生喜樂。初靜慮具足住。離欲者。謂或緣離欲界欲增上教法。或緣彼教授為境界已。斷欲界煩惱雜染。離惡不善法者。謂斷欲界業。雜染法能墮惡趣故。名為惡。能障于善故名不善。尋者謂能對治二種雜染。出離尋無恚尋無害尋。伺者謂能對治二種雜染。出離伺無恚伺無害伺。離者謂由修習對治斷所治障所得轉依。生者謂從此所生。喜者謂已轉依者依于轉識心悅心勇心適心調安適受受所攝。樂者謂已轉依者依阿賴耶識能攝所依。令身怡悅安適受受所攝。初者謂
【現代漢語翻譯】 現代漢語譯本： 『遍滿者』，這被稱為第四禪定的根本。
如經中所說：『因為超越了一切色想，因為一切有對想都滅盡了，因為對一切種類的想法都不作意，進入無邊虛空，即虛空無邊處。』這被稱為虛空無邊處的近分定。如經中又說：『具足安住者』，這被稱為虛空無邊處的根本定。
如經中所說：『超越了一切虛空無邊處，進入無邊識，即識無邊處。』這被稱為識無邊處的近分定。如經中又說：『具足安住者』，這被稱為識無邊處的根本定。
如經中所說：『超越了一切識無邊處，進入無所有，即無所有處。』這被稱為無所有處的近分定。如經中又說：『具足安住者』，這被稱為無所有處的根本定。
如經中所說：『超越了一切無所有處，進入非有想非無想，即非想非非想處。』這被稱為非想非非想處的近分定。如經中又說：『具足安住者』，這被稱為非想非非想處的根本定。
建立禪定者，如經中所說：『因為遠離了慾望、邪惡和不善之法，具有尋和伺，從遠離中產生喜和樂，具足安住于初禪。』遠離慾望，是指或者以遠離欲界的慾望為增上緣的教法，或者以這些教授為境界，斷除了欲界的煩惱雜染。遠離邪惡和不善之法，是指斷除了欲界的業。雜染之法能夠使人墮入惡趣，所以稱為『惡』；能夠障礙善法，所以稱為『不善』。『尋』是指能夠對治兩種雜染，即出離尋、無恚尋、無害尋。『伺』是指能夠對治兩種雜染，即出離伺、無恚伺、無害伺。『離』是指通過修習對治，斷除所要對治的障礙，所獲得的轉依。『生』是指從此所生。『喜』是指已經轉依者，依靠于轉識，心中喜悅、心中勇敢、心中舒適、心中調柔，安適的感受所攝。『樂』是指已經轉依者，依靠阿賴耶識，能夠攝持所依，使身體怡悅，安適的感受所攝。『初』是指……
【English Translation】 English version: 'The all-pervading one', this is called the root of the fourth Dhyana (meditative absorption).
As it is said in the Sutra: 'Because of completely transcending all perceptions of form, because all perceptions of resistance are extinguished, because no attention is paid to perceptions of variety, entering into the boundless space, that is, the sphere of boundless space.' This is called the access concentration of the sphere of boundless space. As it is also said in the Sutra: 'One who dwells completely', this is called the root concentration of the sphere of boundless space.
As it is said in the Sutra: 'Completely transcending all the sphere of boundless space, entering into the boundless consciousness, that is, the sphere of boundless consciousness.' This is called the access concentration of the sphere of boundless consciousness. As it is also said in the Sutra: 'One who dwells completely', this is called the root concentration of the sphere of boundless consciousness.
As it is said in the Sutra: 'Completely transcending all the sphere of boundless consciousness, entering into the nothingness, that is, the sphere of nothingness.' This is called the access concentration of the sphere of nothingness. As it is also said in the Sutra: 'One who dwells completely', this is called the root concentration of the sphere of nothingness.
As it is said in the Sutra: 'Completely transcending all the sphere of nothingness, entering into neither perception nor non-perception, that is, the sphere of neither perception nor non-perception.' This is called the access concentration of the sphere of neither perception nor non-perception. As it is also said in the Sutra: 'One who dwells completely', this is called the root concentration of the sphere of neither perception nor non-perception.
Establishing meditation, as it is said in the Sutra: 'Because of separating from desire, evil, and unwholesome dharmas, having Vitarka (initial application of thought) and Vicara (sustained application of thought), joy and happiness born of separation, dwelling completely in the first Dhyana.' 'Separating from desire' refers to either the teachings that take separation from desire in the desire realm as the predominant condition, or taking these teachings as the object, cutting off the defilements and impurities of the desire realm. 'Separating from evil and unwholesome dharmas' refers to cutting off the karma of the desire realm. The defiled dharmas are called 'evil' because they can cause one to fall into evil destinies; they are called 'unwholesome' because they can obstruct wholesome dharmas. 'Vitarka' refers to that which can counteract two kinds of defilements, namely, the Vitarka of renunciation, the Vitarka of non-ill-will, and the Vitarka of non-harming. 'Vicara' refers to that which can counteract two kinds of defilements, namely, the Vicara of renunciation, the Vicara of non-ill-will, and the Vicara of non-harming. 'Separation' refers to the transformation of the basis obtained by cultivating the antidote, cutting off the obstacles to be treated. 'Born' refers to that which is born from this. 'Joy' refers to one who has already transformed the basis, relying on the transformed consciousness, the mind is delighted, the mind is courageous, the mind is comfortable, the mind is tamed, encompassed by pleasant feeling. 'Happiness' refers to one who has already transformed the basis, relying on the Alaya-consciousness (storehouse consciousness), which can encompass the basis, causing the body to be pleased, encompassed by pleasant feeling. 'First' refers to...
次第定中。此數最先故。靜慮者謂已斷欲界雜染之法尋伺喜樂所依。依于轉依心住一境性。具足者謂修習。圓滿住者。謂于入住出隨意自在。
又如經說。尋伺寂靜故。內等凈故。心定一趣故。無尋無伺三摩地生喜樂。第二靜慮具足住。尋伺寂靜者。謂或緣離初靜慮欲增上教法。或緣彼教授為境界已。初靜慮地尋伺寂靜。不復現行。內等凈者。謂為對治尋伺故攝念正知。于自內體其心舍住。遠離尋伺塵濁法故名內等凈。心定一趣者。謂如是入時多相續住。諸尋伺法恒不現行。無尋無伺者。謂證得尋伺斷法。三摩地者。謂已轉依者。心住一境性生者。謂從三摩地所生喜及樂。已如前說。第二靜慮者。謂尋伺寂靜內體遍凈。三摩地所生喜樂所依。依于轉依心住一境性。余如前說。
又如經說。由離喜故住舍念正知及樂身正受。聖者宣說成就舍念樂住。第三靜慮具足住。離喜者。謂或緣離第二靜慮欲增上教法。或緣彼教授為境界已。見第二靜慮喜相過失。住舍者。謂于已生喜想及作意。不忍可故。有厭離故。不染污住心。平等心。正直心。無轉動而安住性。念者謂于已觀察喜不行相中。不忘明瞭令喜決定不復現行。正知者。謂或時失念喜復現行。于現行喜相分別正知。樂者謂已轉依者。離喜離勇安適受受所攝。
【現代漢語翻譯】 現代漢語譯本： 次第定中：指在禪定修習的次第中。 此數最先故：因為這是最先要修習的。 靜慮者謂已斷欲界雜染之法尋伺喜樂所依：修習禪定的人是指已經斷除了欲界中夾雜染污的法，以及尋、伺、喜、樂所依止的。 依于轉依心住一境性：依靠轉變所依，使心安住于單一境界的性質。 具足者謂修習：具足是指修習。 圓滿住者：謂于入住出隨意自在：圓滿安住是指對於入定、住定、出定能夠隨意自在。
又如經說：尋伺寂靜故，內等凈故，心定一趣故，無尋無伺三摩地生喜樂，第二靜慮具足住。：又如經文所說：因為尋和伺寂靜，內心平等清凈，心安定於一處，沒有尋和伺的三摩地產生喜和樂，這就是第二禪的具足安住。 尋伺寂靜者：謂或緣離初靜慮欲增上教法，或緣彼教授為境界已，初靜慮地尋伺寂靜，不復現行。：尋伺寂靜是指或者因為遠離初禪中對慾望增長的教法，或者以這些教法為境界，使得初禪的尋和伺寂靜，不再現行。 內等凈者：謂為對治尋伺故攝念正知，于自內體其心舍住，遠離尋伺塵濁法故名內等凈。：內心平等清凈是指爲了對治尋和伺，收攝念頭，保持正知，對於自身內在的身體，其心捨棄（尋伺），安住於此，因為遠離了尋和伺的塵土污濁的法，所以叫做內心平等清凈。 心定一趣者：謂如是入時多相續住，諸尋伺法恒不現行。：心安定於一處是指像這樣入定時，能夠長時間相續安住，各種尋和伺的法始終不現行。 無尋無伺者：謂證得尋伺斷法。：沒有尋和伺是指證得了斷除尋和伺的法。 三摩地者：謂已轉依者。：三摩地是指已經轉變所依的人。 心住一境性生者：謂從三摩地所生喜及樂。已如前說。：心安住于單一境界的性質所產生的是指從三摩地所產生的喜和樂，這已經在前面說過了。 第二靜慮者：謂尋伺寂靜內體遍凈，三摩地所生喜樂所依，依于轉依心住一境性。余如前說。：第二禪是指尋和伺寂靜，內心身體普遍清凈，三摩地所產生的喜和樂所依止的，依靠轉變所依，使心安住于單一境界的性質。其餘的如前面所說。
又如經說：由離喜故住舍念正知及樂身正受，聖者宣說成就舍念樂住，第三靜慮具足住。：又如經文所說：因為離開了喜，所以安住于舍、念、正知以及樂的身心感受，聖者宣說成就了舍、念、樂的安住，這就是第三禪的具足安住。 離喜者：謂或緣離第二靜慮欲增上教法，或緣彼教授為境界已，見第二靜慮喜相過失。：離開喜是指或者因為遠離第二禪中對慾望增長的教法，或者以這些教法為境界，看到第二禪的喜的過失。 住舍者：謂于已生喜想及作意，不忍可故，有厭離故，不染污住心，平等心，正直心，無轉動而安住性。：安住于舍是指對於已經產生的喜的想法和作意，因為不能忍受，因為有厭離，不被染污地安住於心，以平等心、正直心、沒有轉動而安住的性質。 念者謂于已觀察喜不行相中，不忘明瞭令喜決定不復現行。：念是指在已經觀察喜不執行的狀態中，不忘記明瞭，使喜決定不再現行。 正知者：謂或時失念喜復現行，于現行喜相分別正知。：正知是指或者有時失去正念，喜又重新現行，對於現行的喜的相狀分別正知。 樂者謂已轉依者，離喜離勇安適受受所攝。：樂是指已經轉變所依的人，遠離了喜和勇，安穩舒適地領受感受所包含的。
【English Translation】 English version: In the sequential stages of Samadhi (concentration): This refers to the order in which meditative states are cultivated. This number is the foremost: Because this is the first to be cultivated. A practitioner of Dhyana (meditative absorption) is one who has severed the defiled dharmas (phenomena) of the desire realm, and that which is relied upon by seeking, investigation, joy, and pleasure: A practitioner of Dhyana is one who has cut off the impure dharmas of the desire realm, as well as the supports of seeking (Vitarka), investigation (Vicara), joy (Priti), and pleasure (Sukha). Relying on the transformation of the basis, the mind abides in one-pointedness: Depending on the transformation of the basis (轉依, paravrtti), the mind dwells in a state of one-pointedness. The one who is complete means cultivation: 'Complete' refers to cultivation. The one who dwells perfectly means being at ease and in control of entering, abiding, and exiting: 'Perfectly dwelling' means being at ease and in control of entering, abiding in, and exiting the Samadhi.
Moreover, as the sutra says: 'Because seeking and investigation are stilled, because of inner purity, because the mind is fixed on one object, joy and pleasure arise from Samadhi without seeking and investigation, the second Dhyana is fully dwelt in.' 'Seeking and investigation are stilled' means either because one has turned away from the teachings that increase desire in the first Dhyana, or because one has taken those teachings as an object, the seeking and investigation of the first Dhyana are stilled and no longer manifest. 'Inner purity' means that in order to counteract seeking and investigation, one gathers mindfulness and right knowledge, and dwells with equanimity in one's own inner body, and because one is far from the dust and turbidity of seeking and investigation, it is called 'inner purity'. 'The mind is fixed on one object' means that when one enters Samadhi in this way, one abides continuously for a long time, and the dharmas of seeking and investigation never manifest. 'Without seeking and investigation' means that one has attained the cessation of seeking and investigation. 'Samadhi' means one who has already transformed the basis. 'Arising from the mind abiding in one-pointedness' means the joy and pleasure that arise from Samadhi, as has been said before. 'The second Dhyana' means that seeking and investigation are stilled, the inner body is completely pure, and it is the basis for the joy and pleasure arising from Samadhi, relying on the transformation of the basis, the mind abides in one-pointedness. The rest is as said before.
Moreover, as the sutra says: 'Because of the abandonment of joy, one dwells in equanimity, mindfulness, and right knowledge, and experiences pleasure in the body. The noble ones declare that one has achieved dwelling in equanimity, mindfulness, and pleasure. The third Dhyana is fully dwelt in.' 'Abandonment of joy' means either because one has turned away from the teachings that increase desire in the second Dhyana, or because one has taken those teachings as an object, one sees the faults of the aspect of joy in the second Dhyana. 'Dwelling in equanimity' means that with regard to the thought and intention of joy that has already arisen, because one cannot endure it, because one has aversion to it, one dwells in a mind that is not defiled, with an equal mind, an upright mind, and a nature of abiding without wavering. 'Mindfulness' means that in the state where one has already observed that joy is not operating, one does not forget to be clear, so that joy is definitely no longer manifest. 'Right knowledge' means that sometimes one loses mindfulness and joy manifests again, and one distinguishes and knows rightly the aspect of joy that is manifesting. 'Pleasure' means one who has already transformed the basis, and is included in the experience of comfortable and easeful feeling, apart from joy and courage.
身者謂已轉依者。若轉識。若阿賴耶識。心性無別總名為身。正受者謂已轉依者。能攝受身令身怡悅。總集說為樂。身正受此處樂受深極寂靜。最勝微妙。上下所無。聖者者。謂佛及佛弟子。宣說者。謂顯示施設。成就舍念樂住者。謂此地已上無妙樂故。下地亦無。如是勝樂及無舍念以為對治。第三靜慮者。謂離喜已舍念正知樂所依止。依于轉依心住一境性。余如前說。
又如經說。由斷樂故。及先已斷苦喜憂故。不苦不樂舍念清凈。第四靜慮具足住。斷樂者。謂入第四靜慮時。先已斷苦者。謂入第二靜慮時。先已斷喜者。謂入第三靜慮時。先已斷憂者。謂入初靜慮時。不苦不樂者。謂已轉依者。非安適非不安適。受受所攝色界最極增上寂靜。最勝攝受無有動搖舍清凈者。謂超過尋伺喜樂三地一切動故。心平等性心正直性。心無轉動而安住性。念清凈者。謂超過尋伺喜樂三地一切動故。心不忘失而明瞭性。第四者。由次第定中第四數故。靜慮者。謂樂斷故。不苦不樂舍念清凈之所依止。依于轉依心住一境性。余如前說。
又如經說。一切色想出過故。有對想滅沒故。種種想不作意故。入無邊虛空虛空無邊處。具足住一切者。謂諸行相。色想者。謂顯色想。出過者。謂離彼欲故。如出過義。有對想滅沒種種
【現代漢語翻譯】 現代漢語譯本： 『身』指的是已經轉依（Paravrtti，轉化所依）的人。無論是轉識（Vijnana，意識），還是阿賴耶識（Alaya-vijnana，藏識），其心性沒有差別，總稱為『身』。『正受者』指的是已經轉依的人，能夠攝受身體，使身體怡悅。總括起來說就是『樂』。『身正受』在此處的樂受深刻、極其寂靜、最殊勝微妙，上地獄都沒有。『聖者』指的是佛陀以及佛陀的弟子。『宣說者』指的是顯示和施設。『成就舍念樂住者』指的是此地以上沒有更妙的樂，下地也沒有。像這樣殊勝的樂以及無舍唸作為對治。『第三靜慮』指的是離開喜之後，舍念正知，樂所依止。依靠轉依的心，安住於一境性。其餘的如前所說。
又如經中所說：『由斷樂故，及先已斷苦喜憂故，不苦不樂舍念清凈，第四靜慮具足住。』『斷樂者』指的是進入第四靜慮時。『先已斷苦者』指的是進入第二靜慮時。『先已斷喜者』指的是進入第三靜慮時。『先已斷憂者』指的是進入初靜慮時。『不苦不樂者』指的是已經轉依的人，非安適也非不安適，受受所攝，最極增上寂靜。最殊勝的攝受，沒有動搖。『舍清凈者』指的是超過尋（Vitarka，粗分別）、伺（Vicara，細分別）、喜、樂三地的一切動搖的緣故，心的平等性、心的正直性、心無轉動而安住的自性。『念清凈者』指的是超過尋、伺、喜、樂三地的一切動搖的緣故，心不忘失而明瞭的自性。『第四者』由於次第定中的第四位。『靜慮者』指的是因為斷樂的緣故，不苦不樂舍念清凈的所依止。依靠轉依的心，安住於一境性。其餘的如前所說。
又如經中所說：『一切色想出過故，有對想滅沒故，種種想不作意故，入無邊虛空虛空無邊處，具足住。』『一切者』指的是諸行相。『色想者』指的是顯色想。『出過者』指的是遠離彼欲的緣故。如出過的意義，有對想滅沒種種
【English Translation】 English version: 'Body' refers to one who has attained Paravrtti (transformation of the basis). Whether it is Vijnana (consciousness) or Alaya-vijnana (storehouse consciousness), their nature is not different, and they are collectively called 'body'. 'One who experiences rightly' refers to one who has attained Paravrtti, who can embrace the body and make it joyful. Collectively, this is called 'pleasure'. 'Right experience of the body' here refers to a profound, extremely tranquil, most excellent and subtle experience of pleasure, which is not found in the realms above or below. 'Holy ones' refers to the Buddha and the Buddha's disciples. 'Those who proclaim' refers to those who reveal and establish. 'Those who have attained dwelling in equanimity and mindfulness with pleasure' refers to the fact that there is no more wonderful pleasure above this level, and there is none below either. Such excellent pleasure and the absence of equanimity are used as antidotes. 'Third Dhyana' refers to the state where, having abandoned joy, equanimity and mindfulness are present, and pleasure is the support. Relying on the transformed mind, one dwells in one-pointedness. The rest is as previously described.
Furthermore, as the sutra says: 'Because of abandoning pleasure, and having previously abandoned suffering, joy, and sorrow, one dwells in the fourth Dhyana, complete with equanimity, mindfulness, and neither suffering nor pleasure.' 'Abandoning pleasure' refers to the time of entering the fourth Dhyana. 'Having previously abandoned suffering' refers to the time of entering the second Dhyana. 'Having previously abandoned joy' refers to the time of entering the third Dhyana. 'Having previously abandoned sorrow' refers to the time of entering the first Dhyana. 'Neither suffering nor pleasure' refers to one who has attained Paravrtti, who is neither comfortable nor uncomfortable, encompassed by the experience of experience, most supremely tranquil. The most excellent embrace, without wavering. 'Purity of equanimity' refers to the fact that one has transcended all movement of the three realms of Vitarka (coarse thought), Vicara (subtle thought), joy, and pleasure, the equality of mind, the uprightness of mind, the nature of the mind dwelling without movement. 'Purity of mindfulness' refers to the fact that one has transcended all movement of the three realms of Vitarka, Vicara, joy, and pleasure, the nature of the mind being unforgetful and clear. 'Fourth' refers to the fourth position in the sequential samadhi. 'Dhyana' refers to the support of equanimity, mindfulness, and neither suffering nor pleasure, because of abandoning pleasure. Relying on the transformed mind, one dwells in one-pointedness. The rest is as previously described.
Furthermore, as the sutra says: 'Because of completely transcending all perceptions of form, because of the cessation of perceptions of resistance, because of not attending to various perceptions, one enters the sphere of infinite space, and dwells completely in the sphere of infinite space.' 'All' refers to all aspects of phenomena. 'Perceptions of form' refers to perceptions of visible form. 'Transcending' refers to the fact of being free from desire for them. As for the meaning of transcending, the perceptions of resistance cease, and various
想不作意。如是應知。有對想者。謂彼所依四大想。及余所造色想。種種想者。謂即於四大及造色中長短粗細方圓高下。正及不正光影明闇。如是等類假色所攝種種想。若正入無邊虛空處時。有對之想不現前故。滅及種種想不起作意。由如是故超彼能依一切色想。無邊者。謂十方諸相不可分別。虛空者。謂色對治所緣境界。虛空無邊處者。謂此處轉依及能依定。余如前說。
又如經說。超過一切虛空無邊處。入無邊識。識無邊處。具足住。超過一切虛空無邊處者。謂超過近分及與根本。無邊識者。謂緣無邊虛空之識。今緣此為境界。識無邊處者。謂此處轉依及能依定。余如前說。
又如經說超過一切。識無邊處。入無少所有無所有處具足住。超過一切識無邊處者。謂超過近分及與根本。無少所有者。謂于識處上境界推求之時無少所得。除無所有無別境界。由唯見此境極寂靜故無所有處者。謂此處轉依及能依定。余如前說。
又如經說。超過一切無所有處。入非有想非無想非想非非想處具足住。超過一切無所有處者。謂超過近分及與根本。非有想者。謂超過無所有想。非無想者。謂于無所有處上境界推求之時。唯得緣無所有極細心及心法。由唯見此境極寂靜故。非想非非想處者。謂此處轉依及能依定
【現代漢語翻譯】 現代漢語譯本： 不想作意。應當這樣理解。『有對想』指的是作為其所依的四大（地、水、火、風）之想，以及其餘所造的色想。『種種想』指的是即於四大及所造色中，對於長短、粗細、方圓、高下、正與不正、光影明暗等，像這樣的各類假色所包含的種種想。如果真正進入無邊虛空處時，有對之想不會現前，因此滅除種種想，不起作意。因為這樣，所以超越了能依的一切色想。『無邊』指的是十方諸相不可分別。『虛空』指的是色對治所緣的境界。『虛空無邊處』指的是此處的轉依及能依定。其餘如前所說。
又如經中所說，『超過一切虛空無邊處，進入無邊識，識無邊處，具足住。』『超過一切虛空無邊處』指的是超過近分定和根本定。『無邊識』指的是緣無邊虛空的識。現在緣此為境界。『識無邊處』指的是此處的轉依及能依定。其餘如前所說。
又如經中所說，『超過一切識無邊處，進入無少所有無所有處具足住。』『超過一切識無邊處』指的是超過近分定和根本定。『無少所有』指的是在識處上境界推求的時候，沒有絲毫所得。除了無所有之外沒有別的境界。因為只見到此境界極其寂靜，所以是『無所有處』。『無所有處』指的是此處的轉依及能依定。其餘如前所說。
又如經中所說，『超過一切無所有處，進入非有想非無想非想非非想處具足住。』『超過一切無所有處』指的是超過近分定和根本定。『非有想』指的是超過無所有想。『非無想』指的是在無所有處上境界推求的時候，只得到緣無所有極其微細的心及心法。因為只見到此境界極其寂靜。『非想非非想處』指的是此處的轉依及能依定。
【English Translation】 English version: One should not direct attention. Thus, it should be understood. 『Thoughts with object』 (有對想) refer to the thoughts of the four great elements (四大) (earth, water, fire, and wind) upon which they depend, and the thoughts of other created forms. 『Various thoughts』 (種種想) refer to the various thoughts included in the false forms, such as length, shortness, thickness, thinness, squareness, roundness, height, lowness, correctness, incorrectness, light, shadow, brightness, and darkness, which are in the four great elements and created forms. If one truly enters the Sphere of Limitless Space (無邊虛空處), thoughts with object will not manifest, thus extinguishing various thoughts and not directing attention. Because of this, one transcends all thoughts of form upon which one depends. 『Limitless』 (無邊) refers to the impossibility of distinguishing the various aspects of the ten directions. 『Space』 (虛空) refers to the object-realm that is the antidote to form. 『The Sphere of Limitless Space』 (虛空無邊處) refers to the transformation base (轉依) and the dependent concentration (能依定) in this sphere. The rest is as previously explained.
Furthermore, as the sutra says, 『Transcending all the Sphere of Limitless Space, entering the Sphere of Limitless Consciousness, abiding in the Sphere of Limitless Consciousness.』 『Transcending all the Sphere of Limitless Space』 refers to transcending the access concentration (近分定) and the fundamental concentration (根本定). 『Limitless Consciousness』 (無邊識) refers to the consciousness that cognizes limitless space. Now, this is taken as the object-realm. 『The Sphere of Limitless Consciousness』 (識無邊處) refers to the transformation base and the dependent concentration in this sphere. The rest is as previously explained.
Furthermore, as the sutra says, 『Transcending all the Sphere of Limitless Consciousness, entering the Sphere of No-thingness, abiding in the Sphere of No-thingness.』 『Transcending all the Sphere of Limitless Consciousness』 refers to transcending the access concentration and the fundamental concentration. 『No-thingness』 (無少所有) refers to the fact that when investigating the object-realm above the Sphere of Consciousness, nothing is obtained. There is no other object-realm besides no-thingness. Because one only sees this realm as extremely tranquil, it is the 『Sphere of No-thingness』 (無所有處). 『The Sphere of No-thingness』 refers to the transformation base and the dependent concentration in this sphere. The rest is as previously explained.
Furthermore, as the sutra says, 『Transcending all the Sphere of No-thingness, entering the Sphere of Neither Perception nor Non-perception, abiding in the Sphere of Neither Perception nor Non-perception.』 『Transcending all the Sphere of No-thingness』 refers to transcending the access concentration and the fundamental concentration. 『Neither Perception』 (非有想) refers to transcending the thought of no-thingness. 『Nor Non-perception』 (非無想) refers to the fact that when investigating the object-realm above the Sphere of No-thingness, one only obtains the extremely subtle mind and mental factors that cognize no-thingness. Because one only sees this realm as extremely tranquil. 『The Sphere of Neither Perception nor Non-perception』 (非想非非想處) refers to the transformation base and the dependent concentration in this sphere.
。余如前說。
建立生者。謂先於此間修下中上。初靜慮者。後生彼處受三天果。謂梵身天。梵輔天。大梵天。若善修習無尋有伺初靜慮者。生大梵天果。更無異所勝彼處故。若先於此間修下中上第二靜慮者。後生彼處受三天果。謂少光天。無量光天。極凈光天。若先於此間修下中上第三靜慮若。後生彼處受三天果。謂少凈天。無量凈天。遍凈天。若先於此間修下中上第四靜慮者。後生彼處受三天果。謂無雲天。福生天。廣果天。從是已上離色貪故。無方處差別。雖有修習下中上因。然不建立生果差別。若下中上修虛空無邊處者。受虛空無邊處天生果。若下中上修識無邊處者。受識無邊處天生果。若下中上修無所有處者。受無所有處天生果。若下中上修非想非非想處者。受非想非非想處天生果。由定寂靜有差別故。及由住時滿不滿故。彼有差別。又由多住愛味初靜慮乃至非想非非想處故。不盡壽命而有中夭。若雜修下品世間及無漏第四靜慮者。受無煩凈宮天生果。若雜修中品者。受無熱凈宮天生果。若雜修上品者。受妙現凈宮天生果。若雜修上勝品者。受妙見凈宮天生果。若雜修上極品者。受無礙究竟凈宮天生果。若善修習菩薩無量不思議三摩地所引第十地中第四靜慮者。受出過凈宮大自在天生果。清凈者。謂
【現代漢語翻譯】 余如前說。
建立生者。謂先於此間修下中上初靜慮者，後生彼處受三天果，謂梵身天（Brahmakayika-deva，梵身天）。梵輔天（Brahmapurohita-deva，梵輔天）。大梵天（Mahabrahma-deva，大梵天）。若善修習無尋有伺初靜慮者，生大梵天果，更無異所勝彼處故。若先於此間修下中上第二靜慮者，後生彼處受三天果，謂少光天（Parittabha-deva，少光天）。無量光天（Apramanabha-deva，無量光天）。極凈光天（Abhasvara-deva，極凈光天）。若先於此間修下中上第三靜慮若，後生彼處受三天果，謂少凈天（Parittasubha-deva，少凈天）。無量凈天（Apramanasubha-deva，無量凈天）。遍凈天（Subhakrtsna-deva，遍凈天）。若先於此間修下中上第四靜慮者，後生彼處受三天果，謂無雲天（Anabhraka-deva，無雲天）。福生天（Punyaprasava-deva，福生天）。廣果天（Brhatphala-deva，廣果天）。從是已上離色貪故，無方處差別。雖有修習下中上因，然不建立生果差別。若下中上修虛空無邊處者，受虛空無邊處天（Akasanantyayatana-deva，虛空無邊處天）生果。若下中上修識無邊處者，受識無邊處天（Vijnananantyayatana-deva，識無邊處天）生果。若下中上修無所有處者，受無所有處天（Akincanyayatana-deva，無所有處天）生果。若下中上修非想非非想處者，受非想非非想處天（Naivasamjnanasamjnatayatana-deva，非想非非想處天）生果。由定寂靜有差別故，及由住時滿不滿故，彼有差別。又由多住愛味初靜慮乃至非想非非想處故，不盡壽命而有中夭。若雜修下品世間及無漏第四靜慮者，受無煩凈宮天（Avrha-deva，無煩天）生果。若雜修中品者，受無熱凈宮天（Atapa-deva，無熱天）生果。若雜修上品者，受妙現凈宮天（Sudrsa-deva，善見天）生果。若雜修上勝品者，受妙見凈宮天（Sudarsana-deva，善現天）生果。若雜修上極品者，受無礙究竟凈宮天（Akanistha-deva，色究竟天）生果。若善修習菩薩無量不思議三摩地所引第十地中第四靜慮者，受出過凈宮大自在天（Mahesvara-deva，大自在天）生果。清凈者，謂
【English Translation】 The rest is as previously stated.
Establishing rebirth: Those who cultivate lower, middle, or higher levels of the first dhyana (meditative absorption) in this world will be reborn in those realms, receiving the fruits of the three Brahma heavens: the Brahmakayika-deva (梵身天, Devas of Brahma's Body), the Brahmapurohita-deva (梵輔天, Devas of Brahma's Retinue), and the Mahabrahma-deva (大梵天, Great Brahma). If one diligently cultivates the first dhyana with initial and sustained thought, they will be reborn in the realm of Mahabrahma, as there is no other place superior to it. Those who cultivate lower, middle, or higher levels of the second dhyana in this world will be reborn in those realms, receiving the fruits of the three heavens: the Parittabha-deva (少光天, Devas of Limited Light), the Apramanabha-deva (無量光天, Devas of Immeasurable Light), and the Abhasvara-deva (極凈光天, Devas of Radiant Light). Those who cultivate lower, middle, or higher levels of the third dhyana will be reborn in those realms, receiving the fruits of the three heavens: the Parittasubha-deva (少凈天, Devas of Limited Purity), the Apramanasubha-deva (無量凈天, Devas of Immeasurable Purity), and the Subhakrtsna-deva (遍凈天, Devas of Universal Purity). Those who cultivate lower, middle, or higher levels of the fourth dhyana will be reborn in those realms, receiving the fruits of the three heavens: the Anabhraka-deva (無雲天, Devas of No Clouds), the Punyaprasava-deva (福生天, Devas of Merit-Born), and the Brhatphala-deva (廣果天, Devas of Great Fruit). Beyond these, due to detachment from desire for form, there is no difference in location. Although there are causes of lower, middle, and higher cultivation, no distinction is made in the fruits of rebirth. Those who cultivate the Sphere of Infinite Space (Akasanantyayatana-deva, 虛空無邊處天) at lower, middle, or higher levels will receive the fruit of rebirth in the heaven of the Sphere of Infinite Space. Those who cultivate the Sphere of Infinite Consciousness (Vijnananantyayatana-deva, 識無邊處天) at lower, middle, or higher levels will receive the fruit of rebirth in the heaven of the Sphere of Infinite Consciousness. Those who cultivate the Sphere of No-Thingness (Akincanyayatana-deva, 無所有處天) at lower, middle, or higher levels will receive the fruit of rebirth in the heaven of the Sphere of No-Thingness. Those who cultivate the Sphere of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana-deva, 非想非非想處天) at lower, middle, or higher levels will receive the fruit of rebirth in the heaven of the Sphere of Neither Perception Nor Non-Perception. These are differentiated by the tranquility of the samadhi (meditative concentration), and by whether the duration of stay is complete or incomplete. Furthermore, due to dwelling long in and savoring the first dhyana up to the Sphere of Neither Perception Nor Non-Perception, there may be premature death before the end of one's lifespan. Those who cultivate a mixture of lower-grade worldly and non-outflow fourth dhyana will receive the fruit of rebirth in the Avrha-deva (無煩天, Heaven of No Affliction). Those who cultivate a mixture of middle-grade will receive the fruit of rebirth in the Atapa-deva (無熱天, Heaven of No Heat). Those who cultivate a mixture of upper-grade will receive the fruit of rebirth in the Sudrsa-deva (善見天, Heaven of Good Appearance). Those who cultivate a mixture of upper-superior grade will receive the fruit of rebirth in the Sudarsana-deva (善現天, Heaven of Good Vision). Those who cultivate a mixture of upper-supreme grade will receive the fruit of rebirth in the Akanistha-deva (色究竟天, Heaven of the Ultimate in Form). Those who diligently cultivate the fourth dhyana in the tenth bhumi (stage) induced by the immeasurable and inconceivable samadhi of a Bodhisattva will receive the fruit of rebirth in the Mahesvara-deva (大自在天, Great Lord) heaven, which transcends the pure abodes. 'Pure' means
邊際初靜慮。依此引生一切勝德及速疾神通。如初靜慮清凈之相。余靜慮及諸無色。應如是知。此中無色差別者。謂發彼地解脫等功德。如是彼諸靜慮及無色定雜染潔白建立清凈差別。應知如是。已說依止。覺分今當說。頌曰。
覺分有眾多 最初三十七
論曰。菩提分法品類多種。最初勝者有三十七。謂四念住等。廣說如經。
四念住者。一身念住。謂或緣于身。或復緣身增上教法。或緣彼教授為境界已。由聞思修之所生慧。或唯影像或事成就。于身境處善安住念。為令于身得離系故。如於身念住。如是于受心法念住應知亦爾。此中差別者。謂各于自境如其所應。乃至為令於法得離系故。又一切處應說。與念相應心及心法。如是發起觀察心時。所緣之境有四種事。一心所執事。二心領納事。三心了別事。四心染凈事。四正斷者廣說如經。一已生惡不善法。為令斷故。生欲策勵發起正勤策心持心。已生者。謂粗纏所攝。惡不善法者。謂能起惡行欲界煩惱及隨煩惱。惡不善義已如前說。為令斷故者。謂修彼對治令微薄故。生欲者。謂起證斷樂。欲策勵者。謂不忍受惡及歸趣斷故。發起正勤者。謂多種堅固修彼對治。此上三句顯不定地中聞思兩慧下品對治。策心者。謂修彼對治修慧現行。若心沉沒煩惱
【現代漢語翻譯】 現代漢語譯本 邊際初禪（邊際初靜慮）。依靠它能引發一切殊勝功德以及快速的神通。如同初禪清凈的相狀，其餘的禪定和所有無色定，應當像這樣理解。這裡無色定的差別在於，能夠引發彼地的解脫等功德。像這樣，那些禪定和無色定在雜染、潔白、建立清凈上的差別，應當這樣理解。上面已經說了所依止的禪定。現在應當說覺分，頌詞說：
『覺分有眾多，最初三十七』
論述：菩提分法（覺分）的品類有很多，最初殊勝的有三十七種，也就是四念住等。詳細的解說如同經中所說。
四念住是：一身念住。也就是或者緣于身體，或者緣于與身體相關的增上教法，或者緣于那些教授作為境界，通過聽聞、思考、修習所產生的智慧，或者只是影像，或者事情成就，在身體的境界處善巧地安住正念，爲了使對於身體能夠脫離繫縛。如同身念住，對於受、心、法念住，應當知道也是這樣。這裡的差別在於，各自在自己的境界中，如其所應地，乃至爲了使對於法能夠脫離繫縛。而且在所有的地方都應當說，與正念相應的心和心法。像這樣發起觀察心的時候，所緣的境界有四種事情：一是心所執持的事情，二是心所領納的事情，三是心所了別的事情，四是心所染污或清凈的事情。
四正斷，詳細的解說如同經中所說。一是對於已經生起的惡不善法，爲了使它斷除，生起意願，策勵，發起正勤，策心，持心。已經生起的，是指粗纏所包含的。惡不善法，是指能夠引起惡行的欲界煩惱以及隨煩惱。惡不善的含義已經在前面說過了。爲了使它斷除，是指修習那些對治法，使它微薄。生起意願，是指生起證斷的快樂。策勵，是指不忍受惡以及歸向斷除的緣故。發起正勤，是指多種堅固地修習那些對治法。這上面三句顯示了不定地中聽聞、思考兩種智慧的下品對治。策心，是指修習那些對治法，修慧現行。如果心沉沒于煩惱之中。
【English Translation】 English version The marginal first Dhyana (bianji chu jinglv). Relying on it, one can generate all excellent merits and rapid supernormal powers. Just as the pure appearance of the first Dhyana, the remaining Dhyanas and all formless absorptions (wu se ding) should be understood in the same way. The difference in these formless absorptions lies in their ability to generate merits such as liberation in those realms. In this way, the differences in defilement, purity, establishment, and purification of those Dhyanas and formless absorptions should be understood. The dependent Dhyanas have been discussed above. Now, the factors of enlightenment (jue fen) should be discussed, as the verse says:
'The factors of enlightenment are numerous; initially, there are thirty-seven.'
Commentary: The categories of the limbs of enlightenment (bodhi fen fa) are many. Initially, the most excellent are thirty-seven, namely the Four Foundations of Mindfulness (si nian zhu) and so on. The detailed explanation is as described in the sutras.
The Four Foundations of Mindfulness are: First, the Mindfulness of the Body (shen nian zhu). That is, either focusing on the body, or focusing on the teachings related to the body, or focusing on those teachings as the object, through the wisdom arising from hearing, thinking, and cultivating, either just an image or the accomplishment of the matter, skillfully abiding in mindfulness at the place of the body, in order to enable detachment from the body. Just as with the Mindfulness of the Body, the Mindfulness of Feelings (shou), Mind (xin), and Phenomena (fa) should be understood in the same way. The difference here is that each, in its own realm, as appropriate, even to the point of enabling detachment from phenomena. Moreover, in all places, it should be said that the mind and mental factors are in accordance with mindfulness. In this way, when initiating the observation of the mind, the object of focus has four aspects: first, the things held by the mind; second, the things received by the mind; third, the things discerned by the mind; fourth, the things defiled or purified by the mind.
The Four Right Exertions (si zheng duan) are explained in detail as in the sutras. First, for evil and unwholesome dharmas that have already arisen, in order to eliminate them, generate desire, exertion, initiate right effort, control the mind, and maintain the mind. 'Already arisen' refers to what is included in the gross fetters. 'Evil and unwholesome dharmas' refers to the desire realm afflictions and secondary afflictions that can cause evil actions. The meaning of 'evil and unwholesome' has been explained earlier. 'In order to eliminate them' means cultivating those antidotes to make them weak. 'Generating desire' means generating the joy of realizing cessation. 'Exertion' means not tolerating evil and turning towards cessation. 'Initiating right effort' means cultivating those antidotes with various kinds of firmness. The above three sentences show the inferior antidotes of hearing and thinking wisdom in the undetermined ground. 'Controlling the mind' means cultivating those antidotes, with the wisdom of cultivation manifesting. If the mind is submerged in afflictions.
染污。策心令舉故。持心者。謂即此對治現行之時。若心浮舉煩惱染污。持心令下故。二未生惡不善法為不生故。乃至廣說。未生者。謂增盛隨眠所攝。能起粗纏之因。為不生故者。謂令粗纏不現行故。生欲者。謂起為證不現行。欲策勵者。謂由不忘住為令不現行。善住念故。發起正勤策心持心皆如前說。三未生善法為令生故。乃至廣說。未生者。謂所未得。善法者。謂聞思修所生三慧。由無過義故名為善。為令生故者。謂令彼得故生。欲者。謂起證得。欲策勵者。謂求彼攝受正方便故。發起正勤者。謂長時殷重多堅修習。此上三句顯得不定地對治。惡不善法聞思兩慧所攝善法。策心持心者。謂為得修慧故。余如前說。四已生善法令住。令不忘令修滿令倍修令增長令廣大。生欲策勵乃至廣說。已生者。謂已得故令住者謂聞慧。令不忘者。謂思慧。令修滿者。謂修慧。此上三句顯唯守護已所得善。令倍修令增長令廣大者。如其次第不唯于彼生知足故。生欲者。謂起證得欲。余如前說。
四神足者。廣說如經。一欲增上故得三摩地。如有行者先世修習上品善根。于大師所或於有智同梵行處。生信生欲聽聞正法。如所信欲聞正法已。展轉證得心住一境性。由此欲故三摩地成就。已生未生惡不善法令斷令不起故。生欲乃
【現代漢語翻譯】 現代漢語譯本： 染污：策勵內心使其警覺。持心者：指的是當這種對治方法正在實行時，如果內心浮躁不安，被煩惱染污，就應控制內心使其平靜下來。二、爲了使未生起的惡和不善法不生起，乃至廣說。未生起：指的是被增盛的隨眠（Anusaya，煩惱的潛在傾向）所包含，是產生粗重纏縛的原因。爲了不生起：指的是使粗重的纏縛不顯現。生欲：指的是爲了證實而不顯現的慾望。策勵：指的是通過不忘失正念來使其不顯現。善於安住正念，發起精進，策勵內心，控制內心，都如前所述。三、爲了使未生起的善法生起，乃至廣說。未生起：指的是尚未獲得的。善法：指的是通過聽聞、思考、修習所產生的聞慧、思慧、修慧。因為沒有過失的意義，所以稱為善。爲了使其生起：指的是使他們獲得。生欲：指的是產生證得的慾望。策勵：指的是爲了尋求他們的攝受和正確的方便。發起精進：指的是長時間、殷重、多次、堅定地修習。以上三句顯示了不定地的對治。惡不善法和聞思兩慧所包含的善法。策勵內心，控制內心：指的是爲了獲得修慧。其餘如前所述。四、對於已經生起的善法，要使其安住，使其不忘失，使其修習圓滿，使其加倍修習，使其增長，使其廣大。生起慾望，策勵，乃至廣說。已生起：指的是已經獲得的。使其安住：指的是聞慧。使其不忘失：指的是思慧。使其修習圓滿：指的是修慧。以上三句顯示了僅僅是守護已經獲得的善法。使其加倍修習，使其增長，使其廣大：按照順序，不僅僅是對他們產生滿足。生欲：指的是產生證得的慾望。其餘如前所述。
四神足（Cattāro iddhipādā，四種成就神通的基礎）：詳細的解釋如經典所說。一、由於強烈的慾望而獲得三摩地（Samādhi，禪定）。例如，如果修行者前世修習了上品善根，在大師處或有智慧的同修處，生起信心和慾望，聽聞正法。如所信和慾望聽聞正法后，逐漸證得心住于單一境界。由於這種慾望，三摩地得以成就。爲了斷除已生和未生的惡和不善法，使其不生起，生起慾望乃至...
【English Translation】 English version: Defilement: Exerting the mind to make it alert. 'Holding the mind' refers to when this antidote is being practiced, if the mind is agitated and defiled by afflictions, one should control the mind to calm it down. Two, in order to prevent unarisen evil and unwholesome dharmas from arising, and so on. 'Unarisen' refers to that which is encompassed by intensified latent tendencies (Anusaya, latent tendencies of afflictions), which are the cause of gross entanglements. 'In order to prevent arising' refers to preventing gross entanglements from manifesting. 'Generating desire' refers to the desire to realize without manifesting. 'Exertion' refers to preventing it from manifesting through unfailing mindfulness. Being well-established in mindfulness, initiating diligence, exerting the mind, and holding the mind are all as previously described. Three, in order to cause unarisen wholesome dharmas to arise, and so on. 'Unarisen' refers to that which has not yet been attained. 'Wholesome dharmas' refers to the three wisdoms (慧, prajna) arising from hearing, thinking, and cultivating. Because there is no fault in them, they are called wholesome. 'In order to cause them to arise' refers to causing them to be attained. 'Generating desire' refers to generating the desire to realize. 'Exertion' refers to seeking their acceptance and correct means. 'Initiating diligence' refers to practicing diligently, earnestly, repeatedly, and firmly for a long time. The above three sentences indicate the antidote for the indeterminate ground. Evil and unwholesome dharmas and wholesome dharmas encompassed by the wisdoms of hearing and thinking. 'Exerting the mind' and 'holding the mind' refer to attaining the wisdom of cultivation. The rest is as previously described. Four, for wholesome dharmas that have already arisen, one should cause them to abide, cause them not to be forgotten, cause them to be fully cultivated, cause them to be cultivated more, cause them to increase, and cause them to expand. Generating desire, exertion, and so on. 'Already arisen' refers to that which has already been attained. 'Cause them to abide' refers to the wisdom of hearing. 'Cause them not to be forgotten' refers to the wisdom of thinking. 'Cause them to be fully cultivated' refers to the wisdom of cultivation. The above three sentences indicate merely guarding the wholesome dharmas that have already been attained. 'Cause them to be cultivated more, cause them to increase, cause them to expand' refers to not merely being content with them, in that order. 'Generating desire' refers to generating the desire to realize. The rest is as previously described.
The four foundations of miraculous powers (Cattāro iddhipādā, four bases for the accomplishment of supernormal powers): The detailed explanation is as stated in the sutras. One, due to intense desire, one attains Samadhi (Samādhi, meditative concentration). For example, if a practitioner has cultivated superior roots of virtue in a previous life, and generates faith and desire in the presence of a master or a wise fellow practitioner, and listens to the correct Dharma. After listening to the correct Dharma as believed and desired, one gradually attains the state of mind abiding in a single object. Due to this desire, Samadhi is accomplished. In order to cut off arisen and unarisen evil and unwholesome dharmas and prevent them from arising, generating desire and so on...
至持心。若未生。彼對治善法令其生故。若已生者。令住令不忘令修滿令倍修令增長令廣大故。生欲乃至持心。如是行者。復修欲策勵信安正念正知思舍八種斷行。由此欲故三摩地成就者。謂於此中而得自在。已生未生惡不善法者。謂彼下品諸纏所攝及彼微薄。未損未害隨眠所攝。令斷令不起者。謂為離已生軟品纏故。及為損害微薄隨眠故。生欲乃至持心。如前廣說。若未生。彼對治善法令其生故。若已生者。令住令不忘令修滿令倍修令增長令廣大故。生欲乃至持心。如前廣說應知。如是行者者。謂如是修行多時住者。復修欲者。謂欲證彼不現行及損害故。策勵者。謂欲為因於奢摩他毗缽舍那發起正勤故。信者。謂生欲之因於彼損害及所得中。決定信故。安者。謂因策勵除身心粗重令身心堪任故。正念者。謂于防護沉下浮舉隨煩惱中。令心不忘故。正知者。謂或時失念。隨煩惱現行之時。分別正知故。思者。謂于止舉中。造作心故。舍者。謂于不染住心平等心正直心無轉動性。如是一切諸神足中。八種斷行應知。此中差別者。第二勤增上故得三摩地。如有行者依于教授及教誡法。或在空閑或居林樹或止靜室。于如是處長時勇猛純熟熾然正勤。證得心住一境性。由正勤故三摩地成就。余如前說。第三心增上故得三摩地。
如有行者先已修習奢摩他行。由此因緣思惟內法。速疾證得心住一境性。由修心故三摩地成就。余如前說。第四觀增上故得三摩地。如有行者多聞聞持其聞積集獨處閑靜。即于彼法以慧簡擇。極細簡擇遍覺觀察。因此證得心住一境性。由觀察故三摩地成就。余如前說。
五根者。廣說如經。一信根。由世間道令心清凈鮮白無穢。離隨煩惱得住不動。從是已后求諦現觀修習方便。為永斷隨眠故。為得彼對治故。起增上信。二正勤根。謂依信根增進勇猛與信俱行。三念根。謂依正勤明瞭不忘與彼俱行。四等持根。謂依念根心住一境與彼俱行。五慧根。謂依等持根簡擇諸法與彼俱行。
五力者。廣說如經。即信根等由善修習多修習故。不復為彼不信等法之所雜亂。復能對治諸雜亂法。不可伏義說名為力。
七遍覺支者。廣說如經。一念遍覺支。謂由世間道得備善力見道現前。由先修習世間念遍覺支。引得出世無功用無分別。于諦明瞭于諦不忘。二擇法遍覺支謂由先所引無功用無分別依止。于念與念俱行於諦解了于諦覺悟。如是一切諸遍覺支由先所引無功用無分別。后依止前與彼俱行。皆應了知。是中差別者。第三正勤遍覺支于諦心勇。第四喜遍覺支。于諦心悅。第五安遍覺支。于真諦中身心堪任。第六三
【現代漢語翻譯】 現代漢語譯本： 如果修行者先前已經修習了奢摩他（Śamatha）行（止禪）。由此因緣，思惟內法，迅速證得心住于單一境界的特性。由於修習心的緣故，三摩地（Samādhi）（禪定）成就。其餘的如前所述。第四種是由於觀（Vipaśyanā）增上的緣故而得到三摩地。如果修行者博學多聞，能夠憶持所聞，並且將所聞積聚起來，獨自處於閑靜之處，就用智慧來簡擇這些法，極其細緻地簡擇，普遍地覺察和觀察。因此證得心住于單一境界的特性。由於觀察的緣故，三摩地成就。其餘的如前所述。 五根（Pañca indriyāṇi）的內容，詳細的解說如同經典所說。第一是信根（Śraddhā-indriya），通過世間道使心清凈鮮白，沒有污穢，遠離隨煩惱，得以安住不動。從此以後，爲了尋求真諦的現觀和修習的方便，爲了永遠斷除隨眠（anuśaya）的緣故，爲了得到對治它們的緣故，生起增上信。第二是精進根（Vīrya-indriya），指的是依靠信根增進勇猛，與信俱行。第三是念根（Smṛti-indriya），指的是依靠精進根，明瞭不忘，與精進俱行。第四是等持根（Samādhi-indriya），指的是依靠念根，心住于單一境界，與念俱行。第五是慧根（Prajñā-indriya），指的是依靠等持根，簡擇諸法，與等持俱行。 五力（Pañca balāni）的內容，詳細的解說如同經典所說。就是信根等等，由於善於修習，多次修習的緣故，不再被不信等法所雜亂，並且能夠對治各種雜亂之法。不可被折伏的意義，就叫做力。 七遍覺支（Sapta bojjhaṅgāḥ）的內容，詳細的解說如同經典所說。第一是念遍覺支（Smṛti-bojjhaṅga），指的是通過世間道得到完備的善力，見道現前。由於先前修習世間念遍覺支，引發出世間的無功用無分別，對於真諦明瞭，對於真諦不忘。第二是擇法遍覺支（Dharma-vicaya-bojjhaṅga），指的是依靠先前所引的無功用無分別，依止於念，與念俱行，對於真諦理解明瞭，對於真諦覺悟。像這樣一切的遍覺支，都是由先前所引的無功用無分別，後來依止於前，與它們俱行，都應當瞭解。這裡面的差別是，第三精進遍覺支（Vīrya-bojjhaṅga）對於真諦心生勇猛。第四喜遍覺支（Prīti-bojjhaṅga）對於真諦心生喜悅。第五安遍覺支（Praśrabdhi-bojjhaṅga）在真諦中身心堪能。第六三
【English Translation】 English version: If a practitioner has previously cultivated Śamatha (奢摩他) practice (calm abiding). Due to this cause, contemplating the inner Dharma, one quickly attains the characteristic of the mind abiding in a single object. Because of cultivating the mind, Samādhi (三摩地) (concentration) is achieved. The rest is as previously stated. The fourth is obtaining Samādhi due to the increase of Vipaśyanā (觀) (insight). If a practitioner is learned, able to retain what is heard, and accumulates what is heard, dwelling alone in a quiet place, then they use wisdom to discern these Dharmas, discerning extremely finely, universally perceiving and observing. Therefore, one attains the characteristic of the mind abiding in a single object. Because of observation, Samādhi is achieved. The rest is as previously stated. The five indriyāṇi (五根) (faculties) are explained in detail as in the scriptures. First is Śraddhā-indriya (信根) (faculty of faith), which through the worldly path makes the mind pure, bright, and without defilement, free from secondary afflictions, and able to abide without wavering. From then on, in order to seek the direct realization and practice of the truth, and in order to permanently cut off the anuśaya (隨眠) (latent tendencies), and in order to obtain the antidotes to them, one generates increased faith. Second is Vīrya-indriya (精進根) (faculty of diligence), which refers to relying on the faculty of faith to increase vigor and diligence, and it accompanies faith. Third is Smṛti-indriya (念根) (faculty of mindfulness), which refers to relying on the faculty of diligence, being clear and unforgetting, and it accompanies diligence. Fourth is Samādhi-indriya (等持根) (faculty of concentration), which refers to relying on the faculty of mindfulness, the mind abiding in a single object, and it accompanies mindfulness. Fifth is Prajñā-indriya (慧根) (faculty of wisdom), which refers to relying on the faculty of concentration, discerning all Dharmas, and it accompanies concentration. The five balāni (五力) (powers) are explained in detail as in the scriptures. That is, the faculties of faith, etc., because of being well cultivated and repeatedly cultivated, are no longer confused by non-faith and other such Dharmas, and are able to counteract various confusing Dharmas. The meaning of being unshakeable is called power. The seven bojjhaṅgāḥ (七遍覺支) (factors of enlightenment) are explained in detail as in the scriptures. First is Smṛti-bojjhaṅga (念遍覺支) (factor of mindfulness), which refers to obtaining complete good power through the worldly path, and the path of seeing manifests. Because of previously cultivating the worldly factor of mindfulness, it brings forth the supramundane, without effort and without discrimination, being clear about the truth and not forgetting the truth. Second is Dharma-vicaya-bojjhaṅga (擇法遍覺支) (factor of discrimination), which refers to relying on the previously brought forth without effort and without discrimination, relying on mindfulness, and it accompanies mindfulness, understanding the truth clearly, and being enlightened about the truth. Like this, all the factors of enlightenment are brought forth by the previously brought forth without effort and without discrimination, later relying on the former, and they accompany them, all should be understood. The difference here is that the third Vīrya-bojjhaṅga (精進遍覺支) (factor of diligence) generates courage in the truth. The fourth Prīti-bojjhaṅga (喜遍覺支) (factor of joy) generates joy in the truth. The fifth Praśrabdhi-bojjhaṅga (安遍覺支) (factor of tranquility) makes body and mind capable in the truth. The sixth three
摩地遍覺支。于真諦中心住一境。第七舍遍覺支。于真諦心平等心正直心無轉動性。
又如經說。即於是中復善修習寂靜依止。乃至廣說。寂靜依止者。謂欲界寂靜依故。離欲依止者。謂色無色界離欲依故。滅依止者。謂已得蘊界處無餘永斷依故。趣向棄捨者。謂未來蘊界處不相續故。
八聖道支者。廣說如經。一正見。謂于見道中得遍覺支時見清凈。及於修道中安立后得遍覺支見清凈。總合此二名為正見。二正思惟。謂依正見與彼俱行。離欲思惟。無恚思惟。無害思惟。于修道中相續作意思惟諸諦。與無漏作意相應。令心趣入極趣入。尋求極尋求。現前尋求覺了計算。觀察思惟思惟性三正語。謂于修道中依正思惟。由相續無漏作意思惟諸諦故。得四種語業。聖愛戒所攝。不樂離樂除滅種種離。澄凈防護不作離作。不行不毀不犯。橋樑船筏。遠離不違越不種種違越性。四正業。謂于修道中。由相續無漏作意思惟諸諦故。得三種身業聖愛戒所攝不樂離樂除滅種種離。廣說如前。五正命。謂于修道中乃至思惟諸諦故。遠離所作邪命惡法聖愛戒所攝。廣說如前。六正策勵謂于修道中乃至思惟諸諦故。于所修習念住正斷神足根力之中。欲樂正勤策勵勇猛堪任難制心正奮發相續精進性。七正念。謂于修道中乃至思惟
【現代漢語翻譯】 現代漢語譯本 摩地遍覺支（Mati sambojjhanga）。于真諦（Tathata）中心住於一境。第七舍遍覺支（Upeksa sambojjhanga）。于真諦心平等心正直心無轉動性。
又如經中所說。即於此中復善修習寂靜依止。乃至廣說。寂靜依止者。謂欲界寂靜依故。離欲依止者。謂色無色界離欲依故。滅依止者。謂已得蘊（Skandha）、界（Ayatana）、處（Dhatu）無餘永斷依故。趣向棄捨者。謂未來蘊界處不相續故。
八聖道支（Aryastangika-marga）者。廣說如經。一正見（Samyag-drsti）。謂于見道中得遍覺支時見清凈。及於修道中安立后得遍覺支見清凈。總合此二名為正見。二正思惟（Samyak-samkalpa）。謂依正見與彼俱行。離欲思惟。無恚思惟。無害思惟。于修道中相續作意思惟諸諦（Satya）。與無漏作意相應。令心趣入極趣入。尋求極尋求。現前尋求覺了計算。觀察思惟思惟性。三正語（Samyag-vac）。謂于修道中依正思惟。由相續無漏作意思惟諸諦故。得四種語業。聖愛戒所攝。不樂離樂除滅種種離。澄凈防護不作離作。不行不毀不犯。橋樑船筏。遠離不違越不種種違越性。四正業（Samyak-karmanta）。謂于修道中。由相續無漏作意思惟諸諦故。得三種身業聖愛戒所攝不樂離樂除滅種種離。廣說如前。五正命（Samyag-ajiva）。謂于修道中乃至思惟諸諦故。遠離所作邪命惡法聖愛戒所攝。廣說如前。六正策勵（Samyag-vyayama）。謂于修道中乃至思惟諸諦故。于所修習念住（Smrtyupasthana）、正斷（Samyak-pradhana）、神足（Rddhipada）、根（Indriya）、力（Bala）之中。欲樂正勤策勵勇猛堪任難制心正奮發相續精進性。七正念（Samyak-smrti）。謂于修道中乃至思惟
【English Translation】 English version Mati sambojjhanga (Mati enlightenment factor). Abiding in a single object at the center of Tathata (Truth). The seventh Upeksa sambojjhanga (Equanimity enlightenment factor). The mind of truth is equanimous, upright, and unwavering.
Moreover, as the sutra says, one should cultivate stillness and reliance within this. Stillness reliance means relying on the stillness of the desire realm. Abandoning desire reliance means relying on abandoning desire in the form and formless realms. Cessation reliance means relying on the complete and permanent cessation of the already attained Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements). Inclining towards abandonment means the future Skandhas, Ayatanas, and Dhatus will not continue.
The eightfold noble path (Aryastangika-marga) is extensively explained in the sutras. First, right view (Samyag-drsti): When obtaining the enlightenment factor in the path of seeing, the view is purified, and in the path of cultivation, the subsequently obtained enlightenment factor establishes a purified view. The combination of these two is called right view. Second, right thought (Samyak-samkalpa): Relying on right view and coexisting with it, thoughts of detachment, thoughts of non-anger, and thoughts of non-harm. In the path of cultivation, continuously directing the mind to contemplate the Truths (Satya), corresponding with uncontaminated mental activity, causing the mind to incline, extremely incline, seek, extremely seek, presently seek, understand, calculate, observe, think, and the nature of thinking. Third, right speech (Samyag-vac): In the path of cultivation, relying on right thought, due to continuously contemplating the Truths with uncontaminated mental activity, obtaining four kinds of verbal karma, governed by the holy and loving precepts, not delighting in separation from joy, eliminating and extinguishing various separations, being pure, protective, not creating separation, not acting with separation, not acting, not destroying, not violating, being a bridge and a raft, being distant, not transgressing, and not variously transgressing. Fourth, right action (Samyak-karmanta): In the path of cultivation, due to continuously contemplating the Truths with uncontaminated mental activity, obtaining three kinds of physical karma, governed by the holy and loving precepts, not delighting in separation from joy, eliminating and extinguishing various separations, as extensively explained before. Fifth, right livelihood (Samyag-ajiva): In the path of cultivation, even up to contemplating the Truths, being distant from wrongly made evil livelihood, governed by the holy and loving precepts, as extensively explained before. Sixth, right effort (Samyag-vyayama): In the path of cultivation, even up to contemplating the Truths, within the cultivated mindfulness (Smrtyupasthana), right exertion (Samyak-pradhana), miraculous powers (Rddhipada), roots (Indriya), and powers (Bala), the desire for joy, right diligence, encouragement, bravery, capability, difficult to control, the mind rightly aroused, and the nature of continuous progress. Seventh, right mindfulness (Samyak-smrti): In the path of cultivation, even up to contemplating
諸諦故。或依奢摩他道。或依毗缽舍那道。或依雙道。于所修習擇法正勤喜安等持舍遍覺支中。念及正念隨念諸念不忘念心明瞭性。及不忘失極不忘失極不忘失諸法性。八正等持。謂于修道中乃至思惟諸諦故。又依三道。于所修中正念攝故。心住安住近住等住不亂不散正攝持奢摩他心住一境性。此諸道支后依於前相應俱起應知。複次頌曰。
智與解脫門 行跡及止觀
論曰。智者謂十種智。廣說如經。一法智。謂于共了現見所知諸義境界無漏之智。二種類智。謂于不共了不現見所知義境無漏之智。三他心智。謂修所生修果能知他心及心法智及諸如來。知諸眾生隨其意解隨其隨眠教授教誡轉起妙智。四世俗智。謂世間慧由依此故。如來為諸眾生隨其意解隨其隨眠宣說妙法。五苦智。謂于有漏諸行之中。無常苦空離我思惟。若智若見明瞭覺悟慧觀察性。六集智。謂于有漏諸行因中。因集生緣思惟。若智若見。余如前說。七滅智。謂于有漏諸行滅中。滅靜妙離思惟。若智若見。余如前說。八道智。謂于能斷有漏諸行無漏道中。道如行出思惟。若智若見。余如前說。九盡智。謂苦已知集已斷滅已證道已修。或緣盡境或復為盡。若智若見。余如前說。十無生智。謂苦已知不復當知。集已斷不復當斷滅已證不復當證。
【現代漢語翻譯】 現代漢語譯本： 因為諸諦（諸真理）。或者依靠奢摩他道（止觀禪定之道），或者依靠毗缽舍那道（觀慧之道），或者依靠雙道（止觀雙運之道）。在所修習的擇法（選擇正確的法）、正勤（精進）、喜（喜悅）、安（輕安）、等持（禪定）、舍（捨棄）等遍覺支中，憶念以及正念（正確的念頭）、隨念（跟隨念頭）、諸念（各種念頭）、不忘念（不忘記念頭）的心明瞭性，以及不忘失（不忘記失去）極不忘失（極其不忘記失去）極不忘失諸法性（極其不忘記失去諸法之自性）。八正等持（八正道中的正定），是指在修道中乃至思惟諸諦（諸真理）的緣故。又依靠三道（三種道）。在所修習中正念（正確的念頭）攝持的緣故。心住（心安住）、安住（安心安住）、近住（靠近安住）、等住（平等安住）不亂（不散亂）不散（不散失）正攝持（正確地攝持）奢摩他（止）心住一境性（心專注於一個境界的性質）。這些道支（道的組成部分）后依於前，相應俱起，應當知道。再次，頌說： 『智與解脫門，行跡及止觀』 論曰：智者，指的是十種智。詳細的解說如同經典所說。一、法智（了解法的智慧）：指的是對於共同了知、現見所知的諸義境界的無漏之智（沒有煩惱的智慧）。二、種類智（瞭解種類的智慧）：指的是對於不共同了知、不現見所知的義境的無漏之智。三、他心智（瞭解他人內心的智慧）：指的是修所生（通過修行而產生）、修果（修行的結果）能夠知道他人內心以及心法的智慧，以及諸如來（諸佛）知道諸眾生（一切眾生）隨著他們的意解（理解）、隨著他們的隨眠（潛在的煩惱）教授教誡（教導和告誡）而轉起的妙智（奇妙的智慧）。四、世俗智（世俗的智慧）：指的是世間的智慧，由於依靠這種智慧，如來（佛）為諸眾生（一切眾生）隨著他們的意解（理解）、隨著他們的隨眠（潛在的煩惱）宣說妙法（奇妙的佛法）。五、苦智（瞭解苦的智慧）：指的是在有漏（有煩惱）的諸行（各種行為）之中，無常（無常）、苦（痛苦）、空（空性）、離我（沒有自我）的思惟。無論是智（智慧）還是見（見解），明瞭覺悟（清晰地覺醒和理解）慧觀察性（用智慧觀察的性質）。六、集智（瞭解集諦的智慧）：指的是在有漏（有煩惱）的諸行（各種行為）的因（原因）中，因（原因）、集（聚集）、生（產生）、緣（條件）的思惟。無論是智（智慧）還是見（見解）。其餘的如同前面所說。七、滅智（瞭解滅諦的智慧）：指的是在有漏（有煩惱）的諸行（各種行為）的滅（滅盡）中，滅（滅盡）、靜（寂靜）、妙（奇妙）、離（脫離）的思惟。無論是智（智慧）還是見（見解）。其餘的如同前面所說。八、道智（瞭解道諦的智慧）：指的是在能夠斷除有漏（有煩惱）的諸行（各種行為）的無漏道（沒有煩惱的道路）中，道（道路）、如（如實）、行（行為）、出（出離）的思惟。無論是智（智慧）還是見（見解）。其餘的如同前面所說。九、盡智（瞭解苦已盡的智慧）：指的是苦（痛苦）已經知道，集（煩惱的根源）已經斷除，滅（寂滅）已經證得，道（解脫的道路）已經修習。或者緣盡境（以滅盡為境界），或者又爲了滅盡。無論是智（智慧）還是見（見解）。其餘的如同前面所說。十、無生智（瞭解不再產生苦的智慧）：指的是苦（痛苦）已經知道，不再需要知道；集（煩惱的根源）已經斷除，不再需要斷除；滅（寂滅）已經證得，不再需要證得。
【English Translation】 English version: Because of the Noble Truths (the truths). Either relying on Śamatha path (the path of calming meditation), or relying on Vipaśyanā path (the path of insight meditation), or relying on the dual path (the path of both calming and insight meditation). In the cultivated factors of enlightenment such as Dharma discrimination (choosing the right Dharma), vigor (diligence), joy (rapture), tranquility (serenity), concentration (samādhi), equanimity (letting go), the clarity of mind in mindfulness and right mindfulness (correct thoughts), recollection (following thoughts), all thoughts, unforgetfulness, and the nature of not forgetting, extremely not forgetting, extremely not forgetting the nature of all dharmas. The Right Samādhi (right concentration) of the Eightfold Noble Path, refers to even contemplating the Noble Truths in the practice of the path. Also, relying on the three paths. Because right mindfulness is included in what is cultivated. The mind dwells (the mind abides), abides peacefully, abides closely, abides equally, without disturbance, without scattering, correctly holding Śamatha (calming) the nature of the mind abiding in one object. These limbs of the path, the latter relying on the former, arise together accordingly, it should be known. Furthermore, the verse says: 'Wisdom and the door of liberation, the path and cessation and contemplation.' Treatise says: 'Wisdom' refers to the ten kinds of wisdom. Detailed explanations are as the scriptures say. First, Dharma Wisdom (wisdom of understanding the Dharma): refers to the undefiled wisdom (wisdom without afflictions) regarding the realms of meanings that are commonly known, directly seen, and knowable. Second, Kind Wisdom (wisdom of understanding kinds): refers to the undefiled wisdom regarding the realms of meanings that are not commonly known, not directly seen, and knowable. Third, Wisdom of Others' Minds (wisdom of understanding others' minds): refers to the wisdom that is born from cultivation (produced through practice), the result of cultivation, capable of knowing the minds and mental dharmas of others, and the subtle wisdom that the Tathāgatas (Buddhas) know, arising as they teach and instruct all beings (all sentient beings) according to their understanding and latent tendencies (underlying afflictions). Fourth, Conventional Wisdom (worldly wisdom): refers to worldly wisdom, because relying on this wisdom, the Tathāgata (Buddha) proclaims the wonderful Dharma (wonderful teachings) to all beings (all sentient beings) according to their understanding and latent tendencies (underlying afflictions). Fifth, Wisdom of Suffering (wisdom of understanding suffering): refers to the contemplation of impermanence (anicca), suffering (dukkha), emptiness (sunyata), and non-self (anatta) among the conditioned (afflicted) phenomena. Whether it is wisdom or view, the nature of clear awakening and understanding, and the nature of wise observation. Sixth, Wisdom of Origin (wisdom of understanding the origin of suffering): refers to the contemplation of cause (hetu), accumulation (samudaya), arising (udaya), and condition (pratyaya) among the causes of conditioned (afflicted) phenomena. Whether it is wisdom or view. The rest is as previously stated. Seventh, Wisdom of Cessation (wisdom of understanding the cessation of suffering): refers to the contemplation of cessation (nirodha), tranquility (shanti), subtlety (pranita), and detachment (nihsarana) in the cessation of conditioned (afflicted) phenomena. Whether it is wisdom or view. The rest is as previously stated. Eighth, Wisdom of the Path (wisdom of understanding the path to the cessation of suffering): refers to the contemplation of path (marga), suchness (tathata), practice (pratipada), and deliverance (niryana) in the undefiled path (unafflicted path) that can cut off conditioned (afflicted) phenomena. Whether it is wisdom or view. The rest is as previously stated. Ninth, Exhaustion Wisdom (wisdom of understanding the exhaustion of suffering): refers to suffering (dukkha) already known, the origin (root of afflictions) already cut off, cessation (nirvana) already attained, the path (path of liberation) already cultivated. Or taking exhaustion as the object, or again for the sake of exhaustion. Whether it is wisdom or view. The rest is as previously stated. Tenth, Non-arising Wisdom (wisdom of understanding the non-arising of suffering): refers to suffering (dukkha) already known, no longer needing to be known; the origin (root of afflictions) already cut off, no longer needing to be cut off; cessation (nirvana) already attained, no longer needing to be attained.
道已修不復當修。或緣無生境或為無生。若智若見。余如前說。
解脫門者。謂三解脫門。一空解脫門。二無相解脫門。三無愿解脫門。空有二種。一所知。二智。所知者。謂于眾生遍計性所執法中。及法遍計性所執法中。此二遍計性俱離無性及彼所餘無我有性。于諸法中遍計性無。即是無我性有。于諸法中無我性有。即是遍計性無。即於此中有及非有無二之性無分別境。智者。謂緣彼境如實了知。無相亦有二種一所知。二智。所知者。謂即所知空境。由此境相一切諸相之所不行。智者。謂如前說。無愿亦有二種。一所知。二智。所知者。謂由無智故顛倒所起諸行相貌。智者。謂緣彼境厭惡了知。空行者。謂于諸行我不可得。及諸相中世俗分別法不可得。無相行者。謂即于諸行中眾生無我性可得。及諸相中世俗分別法無我性可得。及於滅中滅靜妙離行。無願行者。謂無常苦不凈如病如癰如箭。因集生緣行緣智空道作道如行出行。此亦是空行。緣智無相道作道如行出行。此亦是無相行。緣智無愿道作道如行出行。此亦是無願行。若無差別總名空無相無愿者。此通聞思修所生之慧世及出世應知。若名空無相無愿三摩地者。唯是修所生慧通世出世應知。若名空無相無愿解脫門者。此唯出世應知。
行者謂四種行
【現代漢語翻譯】 現代漢語譯本： 道已經修習完成，不再需要重新修習。或者因無生之境，或者爲了達到無生。無論是智慧還是見解，其餘的都和前面所說的一樣。
解脫門是指三種解脫門：一是空解脫門，二是無相解脫門，三是無愿解脫門。空有兩種：一是所知，二是智。所知是指對於眾生遍計性所執的法中，以及法遍計性所執的法中，這兩種遍計性都遠離了無性，以及它們所餘的無我之性。在諸法中，遍計性沒有，就是無我性有；在諸法中，無我性有，就是遍計性沒有。就在這裡，有和非有這兩種性質，沒有分別的境界。智是指緣于那個境界如實地了知。無相也有兩種：一是所知，二是智。所知是指所知的空境。由於這個境界的相，一切諸相都不能執行。智是指如前面所說。無愿也有兩種：一是所知，二是智。所知是指由於無智的緣故，顛倒所產生的諸行相貌。智是指緣于那個境界厭惡地了知。空行者是指在諸行中，我不可得，以及在諸相中，世俗分別法不可得。無相行者是指就在諸行中，眾生無我性可得，以及在諸相中，世俗分別法無我性可得，以及在滅中，滅靜妙離行。無願行者是指無常、苦、不凈，如病、如癰、如箭，因、集、生、緣，行緣智空道作道如行出行。這也是空行。緣智無相道作道如行出行。這也是無相行。緣智無愿道作道如行出行。這也是無願行。如果沒有差別，總名為空、無相、無愿，這是通於聞、思、修所產生的智慧，世間和出世間都應該知道。如果名為空、無相、無愿三摩地（Samadhi，禪定），這唯是修所生慧，通於世間和出世間應該知道。如果名為空、無相、無愿解脫門，這唯有出世間應該知道。
行者是指四種行。
【English Translation】 English version: The path has been cultivated and needs no further cultivation. It is either due to the realm of non-origination or for the sake of non-origination. Whether it is wisdom or view, the rest is as previously stated.
The doors to liberation refer to the three doors to liberation: first, the emptiness liberation door; second, the signlessness liberation door; and third, the wishlessness liberation door. Emptiness has two aspects: first, what is known; and second, wisdom. What is known refers to, in the dharmas (phenomena) grasped by sentient beings' conceptual nature (Parikalpita-svabhava), and in the dharmas grasped by the conceptual nature of dharmas, both of these conceptual natures are devoid of self-nature, and also devoid of the remaining no-self nature. In all dharmas, the conceptual nature is absent, which means the no-self nature is present. In all dharmas, the no-self nature is present, which means the conceptual nature is absent. Right here, there is a realm without discrimination between the nature of existence and non-existence. Wisdom refers to knowing that realm as it truly is. Signlessness also has two aspects: first, what is known; and second, wisdom. What is known refers to the known realm of emptiness. Because of the characteristic of this realm, all characteristics cannot operate within it. Wisdom refers to what was said previously. Wishlessness also has two aspects: first, what is known; and second, wisdom. What is known refers to the appearances of actions arising from delusion due to lack of wisdom. Wisdom refers to knowing that realm with aversion. The practitioner of emptiness is one who finds that 'I' is unattainable in all actions, and that mundane discriminated dharmas are unattainable in all characteristics. The practitioner of signlessness is one who finds that the no-self nature of sentient beings is attainable in all actions, and that the no-self nature of mundane discriminated dharmas is attainable in all characteristics, and also practices the cessation, quiescence, subtlety, and detachment in extinction (Nirvana). The practitioner of wishlessness is one who sees impermanence, suffering, impurity, like a disease, like a sore, like an arrow, cause, accumulation, arising, condition, action conditioning wisdom, emptiness, path, practice of the path, like practicing going forth. This is also the practice of emptiness. Wisdom conditioning signlessness, path, practice of the path, like practicing going forth. This is also the practice of signlessness. Wisdom conditioning wishlessness, path, practice of the path, like practicing going forth. This is also the practice of wishlessness. If there is no difference, and they are collectively called emptiness, signlessness, and wishlessness, this refers to the wisdom arising from hearing, thinking, and meditating, which should be known as both worldly and supramundane. If it is called emptiness, signlessness, and wishlessness Samadhi (Samadhi, meditative absorption), this is only the wisdom arising from cultivation, which should be known as both worldly and supramundane. If it is called emptiness, signlessness, and wishlessness doors to liberation, this should only be known as supramundane.
The practitioner refers to four kinds of practice.
。廣說如經。一苦遲通。謂鈍根者。未得現法樂住為盡諸漏若道若行。二苦速通。謂利根者。余如前說。三樂遲通。謂鈍根者。已得現法樂住為盡諸漏若道若行。四樂速通。謂利根者。余如前說。
跡者謂四法跡。廣說如經。一無貪跡。謂能持尸羅蘊法義。故名跡。若未受者令進受。若已受者令守護令增長令廣大。如無貪第二無瞋亦爾。三正念跡。謂能持三摩地蘊法義。故名跡。未生者令生。已生者令增廣。四正等持跡。謂能持慧蘊解脫解脫智見蘊法義。故名跡。若未生未證者令生令證。若已生已證者令增令廣。
止者。謂于如所聞思法中正修行時。由緣三摩地影像境作意故。得安三摩地故。住心於內。
觀者。謂于如所聞思法中正修行時。由緣三摩地影像境作意故。得安三摩地故。簡擇諸法複次頌曰。
居處及所依 發心與悲愍 諸行通達性 地波羅蜜多
論曰。居處者。謂四居處。廣說如經。一慧居處。謂諦觀方便世間之慧為安立。證諦出世智義故。二諦居處謂已得諦觀出世慧為安立。有事顛倒斷義故。三舍居處。謂有事顛倒斷為安立。無餘煩惱息滅義故。四寂靜居處。謂無餘煩惱寂靜為安立。一切苦不生義故。所依者。謂四種依。廣說如經。一依法不依眾生。謂若法是如來
【現代漢語翻譯】 現代漢語譯本：詳細的解釋如同經文所說。第一種是『苦遲通』，指的是根器遲鈍的人，尚未獲得現世安樂的住處，爲了斷盡諸漏而修道或修行。第二種是『苦速通』，指的是根器敏利的人，其餘的如同前面所說。第三種是『樂遲通』，指的是根器遲鈍的人，已經獲得現世安樂的住處，爲了斷盡諸漏而修道或修行。第四種是『樂速通』，指的是根器敏利的人，其餘的如同前面所說。
跡，指的是四法跡。詳細的解釋如同經文所說。第一是『無貪跡』，指的是能夠持有尸羅蘊（戒蘊，指戒律的積聚）的法義，因此稱為跡。對於尚未受持的人，令其進一步受持；對於已經受持的人，令其守護、增長、廣大。如同無貪一樣，第二『無瞋』也是如此。第三是『正念跡』，指的是能夠持有三摩地蘊（定蘊，指禪定的積聚）的法義，因此稱為跡。對於尚未生起的人，令其生起；對於已經生起的人，令其增長廣大。第四是『正等持跡』，指的是能夠持有慧蘊（慧蘊，指智慧的積聚）、解脫（從煩惱中解脫）、解脫智見蘊（解脫后的智慧和見解的積聚）的法義，因此稱為跡。對於尚未生起、尚未證得的人，令其生起、證得；對於已經生起、已經證得的人，令其增長、廣大。
止，指的是在如所聽聞、如所思惟的法中如理修行時，由於緣於三摩地影像境（禪定所呈現的影像境界）而作意，因此獲得安穩的三摩地，從而使心安住于內在。
觀，指的是在如所聽聞、如所思惟的法中如理修行時，由於緣於三摩地影像境而作意，因此獲得安穩的三摩地，從而簡擇諸法。再次用頌文說：
居處及所依，發心與悲愍， 諸行通達性，地波羅蜜多。
論曰：居處，指的是四種居處。詳細的解釋如同經文所說。第一是『慧居處』，指的是以諦觀（如實觀察）方便世間之慧作為安立，爲了證得真諦的出世間智慧的意義。第二是『諦居處』，指的是以已經獲得的諦觀出世間慧作為安立，爲了斷除有事顛倒的意義。第三是『舍居處』，指的是以有事顛倒斷除作為安立，爲了無餘煩惱息滅的意義。第四是『寂靜居處』，指的是以無餘煩惱寂靜作為安立，爲了使一切苦不生起的意義。所依，指的是四種所依。詳細的解釋如同經文所說。第一是依法不依眾生，指的是如果法是如來（Tathagata，佛的稱號之一）...
【English Translation】 English version: The detailed explanation is as described in the scriptures. The first is 'slow painful penetration', referring to those with dull faculties who have not yet attained the pleasant abiding in the present life, and who practice the path or conduct to exhaust all outflows (asava). The second is 'quick painful penetration', referring to those with sharp faculties, and the rest is as mentioned before. The third is 'slow pleasant penetration', referring to those with dull faculties who have already attained the pleasant abiding in the present life, and who practice the path or conduct to exhaust all outflows. The fourth is 'quick pleasant penetration', referring to those with sharp faculties, and the rest is as mentioned before.
'Traces' refer to the four traces of Dharma. The detailed explanation is as described in the scriptures. The first is 'trace of non-greed', referring to the ability to uphold the meaning of the Dharma of the aggregate of morality (Sila-skandha, the accumulation of precepts), hence it is called a trace. For those who have not yet received it, encourage them to receive it further; for those who have already received it, encourage them to guard it, increase it, and expand it. Just like non-greed, the second, 'non-hatred', is also the same. The third is 'trace of right mindfulness', referring to the ability to uphold the meaning of the Dharma of the aggregate of Samadhi (Samadhi-skandha, the accumulation of concentration), hence it is called a trace. For those that have not yet arisen, cause them to arise; for those that have already arisen, cause them to increase and expand. The fourth is 'trace of right equanimity', referring to the ability to uphold the meaning of the Dharma of the aggregate of wisdom (Prajna-skandha, the accumulation of wisdom), liberation (from afflictions), and the aggregate of knowledge and vision of liberation (the wisdom and vision after liberation), hence it is called a trace. For those that have not yet arisen or realized, cause them to arise and realize; for those that have already arisen and realized, cause them to increase and expand.
'Cessation' refers to, when rightly practicing the Dharma as heard and contemplated, due to focusing on the image realm of Samadhi (the image realm presented by meditation) and making effort, thereby attaining stable Samadhi, and thus abiding the mind within.
'Contemplation' refers to, when rightly practicing the Dharma as heard and contemplated, due to focusing on the image realm of Samadhi and making effort, thereby attaining stable Samadhi, and thus discerning all Dharmas. Again, the verse says:
Abiding places and supports, Initiation of mind and compassion, The nature of penetrating all practices, Ground and Paramita (perfection).
Treatise says: 'Abiding places' refer to the four abiding places. The detailed explanation is as described in the scriptures. The first is 'abiding place of wisdom', referring to establishing the wisdom of the mundane world through the expedient of contemplating the truth, for the sake of realizing the meaning of the supramundane wisdom of truth. The second is 'abiding place of truth', referring to establishing the supramundane wisdom of truth that has already been attained through contemplating the truth, for the sake of severing the meaning of factual inversions. The third is 'abiding place of relinquishment', referring to establishing the severance of factual inversions, for the sake of the meaning of the cessation of remaining afflictions. The fourth is 'abiding place of tranquility', referring to establishing the tranquility of remaining afflictions, for the sake of the meaning of the non-arising of all suffering. 'Supports' refer to the four supports. The detailed explanation is as described in the scriptures. The first is relying on the Dharma and not relying on beings, referring to if the Dharma is of the Tathagata (one of the titles of the Buddha)...
所說或弟子說十二分教隨學隨轉。不隨眾生所行行學亦不隨轉。二依義不依文。謂若法非飾詞者。所造綺文字句。唯能顯了獨滿清凈鮮白梵行。於此法中恭敬信解。非於能顯顛倒梵行。及不顯了梵行。但飾詞者。所造綺文字句。三依了義經不依不了義經。謂于如來所說相似甚深空性相應隨順諸緣緣起法中不妄執著。如言淺義亦不住自內見取心。唯勤尋究顯了義經。四依智不依識。謂不唯聽聞而生知足。便不進修法隨法行。然為盡諸漏勤求自內證真諦智。
發心者。謂諸菩薩發菩提心。若諸菩薩住菩薩法性。為欲利益十方世界所有有情。依彼行相強勝因緣。于阿耨多羅三藐三菩提發大誓願。受發心法。謂我必定當證阿耨多羅三藐三菩提。為度十方一切有情令離諸煩惱故。及離諸苦難故。此受發心復有二種。一世俗發心。二證法性發心。世俗發心者。謂如有一隨智者前恭敬而住。起增上意發誓愿言。長老憶念。或言聖者憶念。或言鄔波拖耶。我如是名。從今日始發阿耨多羅三藐三菩提心。為欲饒益諸有情故。從今已往凡我所修佈施持戒忍辱正勤靜慮及慧。一切皆為證得阿耨多羅三藐三菩提故。我今與諸菩薩摩訶薩和合出家。愿尊證知。我是菩薩。第二第三亦復如是。證法性發心者。謂如有一已過第一劫阿僧企耶。已
【現代漢語翻譯】 現代漢語譯本： 所說的或弟子所說的十二分教（十二種型別的佛教經典），應當隨之學習並隨之修行，不應順應眾生的行為方式去學習和修行。第二，依于義理，不依于文字。也就是說，如果某種法不是用華麗的辭藻裝飾的，其所造作的優美文字語句，僅僅能夠顯明圓滿清凈鮮白的梵行（清凈的行為），就應當對此法恭敬信解，而不是對那些能夠顯明顛倒梵行，或者不能顯明梵行，只是用華麗辭藻裝飾的優美文字語句恭敬信解。第三，依于了義經（究竟意義的經典），不依于不了義經（非究竟意義的經典）。也就是說，對於如來說的相似甚深且與空性相應的，順應諸緣而生起的法，不應妄加執著，如同言語淺顯但意義深刻一樣，也不應固守自己的內心見解。應當勤奮地尋求和研究顯明究竟意義的經典。第四，依于智慧，不依于意識。也就是說，不要僅僅因為聽聞佛法就感到滿足，而不繼續修習法隨法行（與法相應的修行）。而應當爲了斷盡諸漏（煩惱），勤奮地尋求自己內心證悟真諦的智慧。
發心者，指的是諸位菩薩發起菩提心（覺悟之心）。如果諸位菩薩安住于菩薩的法性，爲了利益十方世界所有的有情（眾生），依靠那些殊勝的因緣，對於阿耨多羅三藐三菩提（無上正等正覺）發起大誓願，接受發心之法，即『我必定要證得阿耨多羅三藐三菩提，爲了度脫十方一切有情，使他們脫離各種煩惱和痛苦』。這種接受發心又分為兩種：一是世俗發心，二是證法性發心。世俗發心是指，比如有個人在有智慧的人面前恭敬地站立，以增強的意願發起誓願說：『長老憶念，或者聖者憶念，或者鄔波拖耶（Upadhyaya，親教師），我名叫某某，從今天開始發起阿耨多羅三藐三菩提心，爲了饒益諸有情。從今以後，凡是我所修的佈施、持戒、忍辱、正勤、靜慮以及智慧，一切都是爲了證得阿耨多羅三藐三菩提。我現在與諸位菩薩摩訶薩（偉大的菩薩）和合出家，愿您證知我是菩薩。』第二次、第三次也像這樣。證法性發心是指，比如有個人已經度過第一阿僧企耶劫（Asamkhyeya kalpa，無數大劫），已經...
【English Translation】 English version: What is said, or what the disciples say, regarding the twelve divisions of teachings (twelve types of Buddhist scriptures), should be learned and practiced accordingly, without conforming to the ways of sentient beings in learning and practice. Secondly, rely on the meaning, not on the words. That is, if a Dharma is not adorned with flowery language, and its crafted beautiful words and sentences can only reveal the complete, pure, and bright Brahmacharya (pure conduct), then one should respectfully believe and understand this Dharma, rather than respectfully believing and understanding those that can reveal inverted Brahmacharya, or cannot reveal Brahmacharya, but are adorned with flowery language. Thirdly, rely on the definitive meaning scriptures, not on the provisional meaning scriptures. That is, regarding the seemingly profound and corresponding to emptiness, arising in accordance with conditions, spoken by the Tathagata, one should not cling to them, just as language is simple but meaning is profound, and one should not cling to one's own internal views. One should diligently seek and study the scriptures that reveal the definitive meaning. Fourthly, rely on wisdom, not on consciousness. That is, do not be content with merely hearing the Dharma, and not continue to practice Dharma accordingly (practice corresponding to the Dharma). Rather, in order to exhaust all outflows (afflictions), one should diligently seek the wisdom of self-realization of the true meaning within oneself.
Those who generate the aspiration refer to the Bodhisattvas who generate Bodhicitta (the mind of enlightenment). If the Bodhisattvas abide in the Dharma-nature of Bodhisattvas, for the sake of benefiting all sentient beings in the ten directions, relying on those superior causes and conditions, they make great vows for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and receive the Dharma of generating the aspiration, that is, 'I will surely attain Anuttara-samyak-sambodhi, in order to liberate all sentient beings in the ten directions, so that they may be free from all afflictions and sufferings.' This acceptance of generating the aspiration is divided into two types: one is the conventional aspiration, and the other is the aspiration of realizing Dharma-nature. The conventional aspiration refers to, for example, a person standing respectfully before a wise person, making a vow with enhanced intention, saying: 'Elder, remember, or Sage, remember, or Upadhyaya (preceptor), my name is so-and-so, from today onwards, I generate the mind of Anuttara-samyak-sambodhi, for the sake of benefiting all sentient beings. From now on, all the Dana (generosity), Sila (morality), Kshanti (patience), Virya (diligence), Dhyana (meditation), and Prajna (wisdom) that I cultivate are all for the sake of attaining Anuttara-samyak-sambodhi. I am now joining the Sangha (community) with all the Bodhisattva-Mahasattvas (great Bodhisattvas), may you know that I am a Bodhisattva.' The second and third times are also like this. The aspiration of realizing Dharma-nature refers to, for example, a person who has passed the first Asamkhyeya kalpa (innumerable great eons), has already...
證菩薩初極喜地。已入菩薩定無生位。已如實知無上菩提及菩提方便。已悟自身將近等近大菩提果。證解自他悉平等故得大我意。已至不住流轉寂滅菩薩道故。得廣大意。由如是故。于大菩提愿不退轉。是謂證法性發心。
悲愍者。謂如是已發心菩薩。於十方世界。或三種退墮苦有情。或五趣定苦有情。或四種極苦有情。或六種重苦苦有情。或三種相苦苦有情。諸如是所令離苦。行不害為性。
諸行者。謂十種法行。廣說如經。一于菩薩藏法若多若少尊重恭敬書持法行。二若劣若勝諸供養具供養法行。三若自書已由矜愍心施他法行。四若他發意恭敬尊重以微妙聲宣揚闡讀由宗仰故諦聽法行。五發凈信解恭敬重心披讀法行。六為欲修習法隨法行從師受已諷誦法行。七既諷誦已為堅持故以廣妙音溫習法行。八悲愍他故傳授與彼隨其廣略開演法行。九獨處閑靜極善研尋稱理觀察思惟法行。十如所思惟修行奢摩他毗缽舍那為欲趣入乃至為令諸所求義成就法行。
顯揚聖教論卷第二 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第三
無著菩薩造
三藏法師玄奘奉 詔譯攝事品第一之三
通達者。謂七種通達。廣說如經。一字通達。謂於三十二字無分別故
【現代漢語翻譯】 現代漢語譯本 證得菩薩初極喜地（Prathamā bhūmi），已進入菩薩的無生法忍之定（anutpāda-kṣānti）。已經如實地知曉無上菩提（anuttarā-samyak-saṃbodhi）以及達到菩提的方便法門。已經領悟到自身將要證得等近於大菩提果位。由於證悟並且理解到自己與他人完全平等，因此獲得廣大的自我意識。已經到達不住于生死流轉，也不滯留于寂滅涅槃的菩薩道，因此獲得廣大的意樂。由於這樣的緣故，對於大菩提的願望永不退轉。這被稱為證得法性而發起菩提心。
悲憫眾生，是指如此發心的菩薩，對於十方世界中，或者遭受三種退墮之苦的有情，或者處於五趣（五道）必定受苦的有情，或者遭受四種極度痛苦的有情，或者遭受六種沉重苦難的有情，或者遭受三種相續不斷之苦的有情，像這樣令他們脫離痛苦，以不損害眾生為本性。
諸行，是指十種法行，詳細的解說如同經典所說。第一，對於菩薩藏的法，無論是多是少，都尊重恭敬地書寫和受持，這是法行。第二，用無論是低劣還是殊勝的供養品來供養，這是法行。第三，如果是自己書寫的，出於憐憫之心施捨給他人，這是法行。第四，如果他人發起意樂，恭敬尊重地用微妙的聲音宣揚闡述和讀誦，由於宗仰的緣故而諦聽，這是法行。第五，發起清凈的信心和理解，以恭敬的重心披閱讀誦，這是法行。第六，爲了修習法以及隨順法而行，從師父那裡接受之後諷誦，這是法行。第七，已經諷誦之後，爲了堅持不忘，用廣大的美妙聲音溫習，這是法行。第八，因為悲憫他人的緣故，傳授給他們，隨著內容的廣略而開示演說，這是法行。第九，獨自一人處於閑靜之處，極其認真地研習，稱量道理地觀察，思惟，這是法行。第十，像所思惟的那樣修行奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），爲了趣入（真實），乃至爲了使所尋求的意義成就，這是法行。
《顯揚聖教論》卷第二 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第三
無著菩薩造
三藏法師玄奘奉 詔譯 攝事品第一之三
通達，是指七種通達，詳細的解說如同經典所說。第一，字通達，是指對於三十二個字母沒有分別。
【English Translation】 English version Having realized the first Joyful Ground (Prathamā bhūmi) of a Bodhisattva, one has entered the Samadhi of Non-Origination (anutpāda-kṣānti) of a Bodhisattva. One has truly known the Supreme Perfect Enlightenment (anuttarā-samyak-saṃbodhi) and the skillful means to achieve enlightenment. One has realized that one is close to attaining the Great Enlightenment fruit. Because of realizing and understanding that oneself and others are completely equal, one obtains a great sense of self. Having arrived at the Bodhisattva path that neither dwells in the cycle of birth and death nor remains in the quiescence of Nirvana, one obtains a vast intention. Because of this, one's aspiration for Great Enlightenment never regresses. This is called generating the Bodhicitta (mind of enlightenment) by realizing the nature of reality.
Compassion refers to a Bodhisattva who has generated such a mind, towards sentient beings in the ten directions who are suffering from the three types of degeneration, or sentient beings in the five realms (five paths) who are destined to suffer, or sentient beings who are suffering from the four extreme sufferings, or sentient beings who are suffering from the six heavy sufferings, or sentient beings who are suffering from the three continuous sufferings, thus liberating them from suffering, with the nature of non-harming.
Practices refer to the ten practices of Dharma, which are explained in detail in the scriptures. First, respecting and revering the Dharma of the Bodhisattva-piṭaka (Bodhisattva collection), whether it is much or little, writing and upholding it, this is a Dharma practice. Second, making offerings with offerings that are either inferior or superior, this is a Dharma practice. Third, if one has written it oneself, giving it to others out of compassion, this is a Dharma practice. Fourth, if others generate the intention, respectfully and reverently proclaiming, elucidating, and reciting with subtle voices, listening attentively because of reverence, this is a Dharma practice. Fifth, generating pure faith and understanding, reading and reciting with a respectful mind, this is a Dharma practice. Sixth, in order to cultivate the Dharma and act in accordance with the Dharma, receiving it from the teacher and reciting it, this is a Dharma practice. Seventh, after having recited it, in order to maintain it, reviewing it with great and wonderful sounds, this is a Dharma practice. Eighth, because of compassion for others, transmitting it to them, explaining and expounding it according to the extent of the content, this is a Dharma practice. Ninth, being alone in a quiet place, studying extremely carefully, observing and contemplating reasonably, this is a Dharma practice. Tenth, practicing Śamatha (śamatha, calming) and Vipaśyanā (vipaśyanā, insight) as one has contemplated, in order to enter (reality), and even to accomplish the meaning that is sought, this is a Dharma practice.
《Treatise on Exalting the Holy Teaching》, Volume 2 Taisho Tripitaka Volume 31, No. 1602, 《Treatise on Exalting the Holy Teaching》
《Treatise on Exalting the Holy Teaching》, Volume 3
Composed by Bodhisattva Asaṅga
Translated by Tripiṭaka Master Xuanzang under Imperial Decree Section on Compendium of Matters, Chapter 1, Part 3
Understanding refers to the seven types of understanding, which are explained in detail in the scriptures. First, understanding of letters, which means having no discrimination regarding the thirty-two letters.
。所行相義如實覺了。先已於心增上法行善修治故。二字相通達。謂于師子之形諸字相等有分別故。所行相義如實覺了。余如前說。三能取通達。謂于所緣相應心法。唯了別相如實覺了。余如前說。四所取通達。謂於一切諸識境界。唯識影相如實覺了。余如前說。五繫縛通達。謂于相縛及粗重縛如實覺了。余如前說。六解脫通達。謂于相縛解脫及粗重縛解脫如實覺了。余如前說。七法性通達。謂于繫縛解脫無始世來諸行緣起。及彼寂滅真如法性。如實覺了。先已於心增上法行善修治故。
地者。謂菩薩十地。廣說如經。一極喜地。謂諸菩薩住此地中。先已於心增上法行善修治故。超過一切聲聞獨覺現觀。得諸菩薩現觀。由正證得無上現觀故。諸大菩薩於此地中住增上喜。是故此地名為極喜。二離垢地。謂諸菩薩住此地中。先善修治初地行故。超過一切聲聞獨覺地。證得極凈妙尸羅蘊。對治一切微犯戒垢。是故此地名為離垢。三發光地。謂諸菩薩住此地中。先善修治第二地故。超過一切聲聞獨覺地。證得極凈三摩地蘊。大智光明之所依止。是故此地名為發光。四焰慧地。謂諸菩薩住此地中。先善修治第三地故。超過一切聲聞獨覺地。證得極凈緣諸覺分。能取法境微妙慧蘊。能現前燒一切煩惱。是故此地名為焰慧。
【現代漢語翻譯】 現代漢語譯本： 所行之相的意義如實覺了。因為先前已經在心中對增上法行進行了良好的修治。二字相通達，是指對於師子的形象，諸字相等有分別的緣故，所行之相的意義如實覺了。其餘如前所說。三能取通達，是指對於所緣相應的心的法則，唯有對能了別的相如實覺了。其餘如前所說。四所取通達，是指對於一切諸識的境界，唯有對識的影相如實覺了。其餘如前所說。五繫縛通達，是指對於相縛以及粗重縛如實覺了。其餘如前所說。六解脫通達，是指對於相縛的解脫以及粗重縛的解脫如實覺了。其餘如前所說。七法性通達，是指對於繫縛解脫，無始世以來諸行緣起，以及彼寂滅真如法性，如實覺了。因為先前已經在心中對增上法行進行了良好的修治的緣故。
地（Bhumi）：是指菩薩的十地。詳細的解說如經典所說。一、極喜地（Pramudita Bhumi），是指諸菩薩住在此地中，先前已經在心中對增上法行進行了良好的修治的緣故，超過一切聲聞、獨覺的現觀，得到諸菩薩的現觀。由於正確地證得了無上的現觀的緣故，諸大菩薩於此地中住于增上喜，所以此地名為極喜。二、離垢地（Vimala Bhumi），是指諸菩薩住在此地中，先前已經良好地修治了初地之行的緣故，超過一切聲聞、獨覺地，證得極凈妙的尸羅蘊（Śīla-skandha，戒蘊），對治一切微小的犯戒之垢，所以此地名為離垢。三、發光地（Prabhakari Bhumi），是指諸菩薩住在此地中，先前已經良好地修治了第二地的緣故，超過一切聲聞、獨覺地，證得極凈的三摩地蘊（Samadhi-skandha，定蘊），是大智光明的所依止，所以此地名為發光。四、焰慧地（Arcismati Bhumi），是指諸菩薩住在此地中，先前已經良好地修治了第三地的緣故，超過一切聲聞、獨覺地，證得極凈的緣諸覺分，能取法境的微妙慧蘊（Prajna-skandha，慧蘊），能夠現前燒掉一切煩惱，所以此地名為焰慧。
【English Translation】 English version: The meaning of the characteristics of what is practiced is truly understood, because one has previously cultivated the superior Dharma practice well in their mind. The two words are mutually understood, meaning that regarding the form of a lion, the various words are equal and have distinctions, therefore the meaning of the characteristics of what is practiced is truly understood. The rest is as previously stated. Third, the grasping is understood, meaning that regarding the mental Dharma corresponding to what is conditioned, only the characteristic of distinguishing is truly understood. The rest is as previously stated. Fourth, the grasped is understood, meaning that regarding the realm of all consciousnesses, only the image of consciousness is truly understood. The rest is as previously stated. Fifth, the bondage is understood, meaning that the bondage of characteristics and the bondage of coarseness are truly understood. The rest is as previously stated. Sixth, the liberation is understood, meaning that the liberation from the bondage of characteristics and the liberation from the bondage of coarseness are truly understood. The rest is as previously stated. Seventh, the Dharma-nature is understood, meaning that regarding the liberation from bondage, the arising of all actions from beginningless time, and the quiescence of suchness, the Dharma-nature, is truly understood, because one has previously cultivated the superior Dharma practice well in their mind.
'Ground' (Bhumi) refers to the ten grounds of a Bodhisattva, explained extensively in the sutras. First, the 'Ground of Extreme Joy' (Pramudita Bhumi) means that Bodhisattvas residing in this ground, having previously cultivated superior Dharma practice well in their minds, surpass all 'Sravakas' (Śrāvaka, Hearers) and 'Pratyekabuddhas' (Pratyekabuddha, Solitary Buddhas) in their direct realization, attaining the direct realization of Bodhisattvas. Because they have correctly attained the unsurpassed direct realization, great Bodhisattvas abide in heightened joy in this ground, hence this ground is named 'Extreme Joy'. Second, the 'Ground of Freedom from Defilement' (Vimala Bhumi) means that Bodhisattvas residing in this ground, having previously cultivated the practice of the first ground well, surpass all Sravakas and Pratyekabuddhas, attaining the extremely pure and wonderful 'Skandha of Morality' (Śīla-skandha, Aggregate of Morality), counteracting all subtle defilements of breaking precepts, hence this ground is named 'Freedom from Defilement'. Third, the 'Ground of Radiating Light' (Prabhakari Bhumi) means that Bodhisattvas residing in this ground, having previously cultivated the second ground well, surpass all Sravakas and Pratyekabuddhas, attaining the extremely pure 'Skandha of Samadhi' (Samadhi-skandha, Aggregate of Concentration), which is the basis of great wisdom and light, hence this ground is named 'Radiating Light'. Fourth, the 'Ground of Blazing Wisdom' (Arcismati Bhumi) means that Bodhisattvas residing in this ground, having previously cultivated the third ground well, surpass all Sravakas and Pratyekabuddhas, attaining the extremely pure factors of enlightenment, the subtle 'Skandha of Wisdom' (Prajna-skandha, Aggregate of Wisdom) that grasps the realm of Dharma, and can directly burn away all afflictions, hence this ground is named 'Blazing Wisdom'.
五極難勝地。謂諸菩薩住此地中。先善修治第四地故。超過一切聲聞獨覺地。證得極凈緣諦所知諸法微妙慧蘊。成極難成不住流轉寂滅聖道。是故此地名極難勝。六現前地。謂諸菩薩住此地中。先善修治第五地故。超過一切聲聞獨覺地。證得極凈緣智非智二種所作諸行流轉止息法境微妙慧蘊。多分有相任運相續妙智現前。是故此地名為現前。七遠行地。謂諸菩薩住此地中。先善修治第六地故。超過一切聲聞獨覺地。證得極凈微妙解脫解脫智見蘊。由已遠入一切現行諸相解脫。是故此地名為遠行。八不動地。謂諸菩薩住此地中。先善修治第七地故。超過一切聲聞獨覺地。證得極凈微妙解脫解脫智見蘊。解脫一切相自在障故。得無功用任運相續道之所依止。是故此地名為不動。九善慧地。謂諸菩薩住此地中。先善修治第八地故。超過一切聲聞獨覺地。證得極凈微妙解脫解脫智見蘊。解脫一切無礙辯障。無過廣慧之所依止。是故此地名為善慧。十法雲地。謂諸菩薩住此地中。先善修治第九地故。超過一切聲聞獨覺地。證得極凈微妙解脫解脫智見蘊。解脫髮起大神通智障。如雲法身圓滿所依。是故此地名為法雲。
波羅蜜多者。謂十波羅蜜多。廣說如經。一施波羅蜜多。謂依菩提心悲為導首。十種法行助善修治。七種通
【現代漢語翻譯】 現代漢語譯本 五、極難勝地（Ajeya bhūmi）。指諸位菩薩住在此地中，因為先前已經很好地修治了第四地，所以超越了一切聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和獨覺（Pratyekabuddha，無師自悟的修行者）的境界，證得了極其清凈的緣諦所知諸法微妙的智慧蘊藏，成就了極難成就、不住于流轉寂滅的聖道。因此，此地名為極難勝。 六、現前地（Abhimukhī bhūmi）。指諸位菩薩住在此地中，因為先前已經很好地修治了第五地，所以超越了一切聲聞和獨覺的境界，證得了極其清凈的緣智和非智兩種所作諸行流轉止息的法境微妙的智慧蘊藏，大部分時候有相，任運相續的微妙智慧現前。因此，此地名為現前。 七、遠行地（Dūraṅgamā bhūmi）。指諸位菩薩住在此地中，因為先前已經很好地修治了第六地，所以超越了一切聲聞和獨覺的境界，證得了極其清凈微妙的解脫和解脫智見蘊藏，因為已經遠離並進入了一切現行諸相的解脫。因此，此地名為遠行。 八、不動地（Acalā bhūmi）。指諸位菩薩住在此地中，因為先前已經很好地修治了第七地，所以超越了一切聲聞和獨覺的境界，證得了極其清凈微妙的解脫和解脫智見蘊藏，解脫了一切相自在的障礙，因此得到了無功用任運相續之道的所依止。因此，此地名為不動。 九、善慧地（Sādhumatī bhūmi）。指諸位菩薩住在此地中，因為先前已經很好地修治了第八地，所以超越了一切聲聞和獨覺的境界，證得了極其清凈微妙的解脫和解脫智見蘊藏，解脫了一切無礙辯才的障礙，是無過廣大的智慧的所依止。因此，此地名為善慧。 十、法雲地（Dharmameghā bhūmi）。指諸位菩薩住在此地中，因為先前已經很好地修治了第九地，所以超越了一切聲聞和獨覺的境界，證得了極其清凈微妙的解脫和解脫智見蘊藏，解脫了發起大神通智慧的障礙，是如雲般法身圓滿的所依。因此，此地名為法雲。 波羅蜜多（Pāramitā）是指十波羅蜜多，詳細的解釋如經典所說。第一是施波羅蜜多（Dāna pāramitā），指的是以菩提心（bodhicitta，覺悟之心）和慈悲為引導，以十種法行輔助，善加修治，七種通
【English Translation】 English version Five, the Stage Difficult to Conquer (Ajeya bhūmi). This refers to Bodhisattvas residing in this stage, having previously well cultivated the fourth stage, thus surpassing all Śrāvakas (hearers of the Dharma who attain enlightenment) and Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher), attaining the extremely pure subtle wisdom aggregate of phenomena known through dependent truth, accomplishing the extremely difficult to achieve, non-abiding, flowing, and ceasing holy path. Therefore, this stage is named Difficult to Conquer. Six, the Manifest Stage (Abhimukhī bhūmi). This refers to Bodhisattvas residing in this stage, having previously well cultivated the fifth stage, thus surpassing all Śrāvakas and Pratyekabuddhas, attaining the extremely pure subtle wisdom aggregate of the realm of phenomena where the workings of both wisdom and non-wisdom cease, with the subtle wisdom of continuous manifestation of appearances mostly present. Therefore, this stage is named Manifest. Seven, the Far-Reaching Stage (Dūraṅgamā bhūmi). This refers to Bodhisattvas residing in this stage, having previously well cultivated the sixth stage, thus surpassing all Śrāvakas and Pratyekabuddhas, attaining the extremely pure subtle aggregate of liberation and the wisdom of liberation, having already far entered the liberation from all manifest appearances. Therefore, this stage is named Far-Reaching. Eight, the Immovable Stage (Acalā bhūmi). This refers to Bodhisattvas residing in this stage, having previously well cultivated the seventh stage, thus surpassing all Śrāvakas and Pratyekabuddhas, attaining the extremely pure subtle aggregate of liberation and the wisdom of liberation, having liberated from all obstacles to the freedom of appearances, thus obtaining the support of the effortless, spontaneously continuous path. Therefore, this stage is named Immovable. Nine, the Stage of Good Wisdom (Sādhumatī bhūmi). This refers to Bodhisattvas residing in this stage, having previously well cultivated the eighth stage, thus surpassing all Śrāvakas and Pratyekabuddhas, attaining the extremely pure subtle aggregate of liberation and the wisdom of liberation, having liberated from all obstacles to unobstructed eloquence, being the support of unsurpassed vast wisdom. Therefore, this stage is named Good Wisdom. Ten, the Cloud of Dharma Stage (Dharmameghā bhūmi). This refers to Bodhisattvas residing in this stage, having previously well cultivated the ninth stage, thus surpassing all Śrāvakas and Pratyekabuddhas, attaining the extremely pure subtle aggregate of liberation and the wisdom of liberation, having liberated from the obstacles to generating great miraculous wisdom, being the support for the complete Dharma body like a cloud. Therefore, this stage is named Cloud of Dharma. Pāramitā refers to the ten Pāramitās, explained in detail in the scriptures. The first is Dāna pāramitā, which refers to relying on bodhicitta (the mind of enlightenment) and compassion as guidance, assisting with the ten practices of Dharma, and well cultivating the seven kinds of supernatural powers.
達為堅固根。或因資財或因正法或因無畏。五種功德大我所攝性。一無著故舍。二不觀故舍。三無失故舍。四無分別故舍。五迴向故舍。由此行故。而諸菩薩以資生具攝諸有情。及由親近多修習故。令彼資糧圓滿當成無上正遍知果。如施波羅蜜多。如是戒乃至慧應知。此中差別者。第二戒波羅蜜多。謂或因息離不善。或因攝受善法。或因利益有情律儀戒所攝身語意業性。由此行故。諸菩薩以不恚不惱攝諸有情。第三忍波羅蜜多。謂或因忍受他不饒益不恚性。或因安受諸苦不亂性。或因審察諸法正慧性。由此行故。諸菩薩以忍受一切不饒益事及損害事攝諸有情。第四勤波羅蜜多。謂或因被髮心鎧。或因方便加行。或因利益有情相續純熟心勇猛性。為欲引生一切善根。由此行故。而諸菩薩雖未伏惑而能一向專修諸善。第五靜慮波羅蜜多。謂或因對治煩惱。或因發起功德。或因利益有情心住一緣性。由此行故。而諸菩薩伏諸煩惱令住不現行法。第六慧波羅蜜多。謂或因對治煩惱。或因發起功德。或因利益有情簡擇諸法性。由此行故。而諸菩薩永斷一切煩惱障所知障種子。第七善巧方便波羅蜜多。謂諸菩薩以此方便。或由隨順。或由違逆。或由不同意樂。或由作恩報恩。或由威逼。或由清凈。以三種利益攝諸有情。于種種善處
【現代漢語翻譯】 現代漢語譯本 『達』是堅固的根基。或者因為資財，或者因為正法，或者因為無畏。五種功德是『大我』所攝的性質：一、因為無執著而捨棄；二、因為不觀望而捨棄；三、因為無失壞而捨棄；四、因為無分別而捨棄；五、因為迴向而捨棄。由於這種行為，菩薩們用資生之具來攝受一切有情，並且由於親近和多次修習，使他們的資糧圓滿，最終成就無上正等正覺的果位。如同佈施波羅蜜多（Dāna-pāramitā，圓滿的佈施）一樣，戒乃至慧也應當瞭解。這其中的差別在於，第二是戒波羅蜜多（Śīla-pāramitā，圓滿的戒）：或者因為止息遠離不善，或者因為攝受善法，或者因為利益有情，是律儀戒所攝的身語意業的性質。由於這種行為，菩薩們以不嗔恨、不惱害來攝受一切有情。第三是忍波羅蜜多（Kṣānti-pāramitā，圓滿的忍）：或者因為忍受他人不饒益而不嗔恨的性質，或者因為安然忍受諸苦而不散亂的性質，或者因為審察諸法的正慧的性質。由於這種行為，菩薩們以忍受一切不饒益事和損害事來攝受一切有情。第四是勤波羅蜜多（Vīrya-pāramitā，圓滿的精進）：或者因為披上發心鎧甲，或者因為方便加行，或者因為利益有情相續純熟而內心勇猛的性質，爲了引生一切善根。由於這種行為，菩薩們即使沒有降伏煩惱，也能一心一意地專修諸善。第五是靜慮波羅蜜多（Dhyāna-pāramitā，圓滿的禪定）：或者因為對治煩惱，或者因為發起功德，或者因為利益有情而使心安住於一境的性質。由於這種行為，菩薩們降伏諸煩惱，使之安住于不現行的狀態。第六是慧波羅蜜多（Prajñā-pāramitā，圓滿的智慧）：或者因為對治煩惱，或者因為發起功德，或者因為利益有情而簡擇諸法的性質。由於這種行為，菩薩們永遠斷除一切煩惱障和所知障的種子。第七是善巧方便波羅蜜多（Upāya-kauśalya-pāramitā，圓滿的善巧方便）：菩薩們以此方便，或者通過隨順，或者通過違逆，或者通過不同意樂，或者通過作恩報恩，或者通過威逼，或者通過清凈，以三種利益來攝受一切有情，使他們安住于種種善處。
【English Translation】 English version 'Dharma' is the firm foundation. Either because of wealth, or because of the true Dharma, or because of fearlessness. The five merits are the nature of being encompassed by the 'Great Self': First, abandoning because of non-attachment; second, abandoning because of not observing; third, abandoning because of no loss; fourth, abandoning because of no discrimination; fifth, abandoning because of dedication. Because of this practice, Bodhisattvas gather all sentient beings with the necessities of life, and because of close association and repeated practice, they perfect their accumulation of merit and ultimately achieve the fruit of unsurpassed, perfect enlightenment (Anuttarā-samyak-saṃbodhi). Just like the Dāna-pāramitā (Perfection of Giving), so too should Śīla (Morality) up to Prajñā (Wisdom) be understood. The difference here is that the second is Śīla-pāramitā (Perfection of Morality): either because of ceasing and abandoning unwholesome deeds, or because of gathering wholesome dharmas, or because of benefiting sentient beings, it is the nature of body, speech, and mind activities encompassed by the vows of discipline. Because of this practice, Bodhisattvas gather all sentient beings with non-anger and non-harm. The third is Kṣānti-pāramitā (Perfection of Patience): either because of the nature of enduring others' lack of benefit without anger, or because of the nature of peacefully enduring all suffering without disturbance, or because of the nature of correct wisdom in examining all dharmas. Because of this practice, Bodhisattvas gather all sentient beings by enduring all non-beneficial and harmful matters. The fourth is Vīrya-pāramitā (Perfection of Diligence): either because of donning the armor of the aspiration for enlightenment, or because of skillful means of effort, or because of the nature of courageous mind in benefiting sentient beings' continuous maturation, in order to generate all wholesome roots. Because of this practice, Bodhisattvas, even without subduing afflictions, can single-mindedly and diligently cultivate all wholesome deeds. The fifth is Dhyāna-pāramitā (Perfection of Meditation): either because of counteracting afflictions, or because of generating merits, or because of benefiting sentient beings by making the mind abide in one-pointedness. Because of this practice, Bodhisattvas subdue all afflictions, causing them to abide in a state of non-manifestation. The sixth is Prajñā-pāramitā (Perfection of Wisdom): either because of counteracting afflictions, or because of generating merits, or because of benefiting sentient beings by discerning all dharmas. Because of this practice, Bodhisattvas permanently sever the seeds of all afflictive obscurations and cognitive obscurations. The seventh is Upāya-kauśalya-pāramitā (Perfection of Skillful Means): Bodhisattvas, with these skillful means, either through compliance, or through opposition, or through different intentions, or through doing favors and repaying favors, or through coercion, or through purification, gather all sentient beings with three kinds of benefits, causing them to abide in various wholesome places.
令受令調令安住令成立。第八愿波羅蜜多。謂諸菩薩中隨有其一為性。懈怠煩惱多故。遂發正愿而修諸善。令我未來獲得自性勇猛正勤煩惱微薄。由此因故。于餘生中如所發求咸果其愿。于修善法得強盛力。第九力波羅蜜多。謂諸菩薩由於所修善法得強盛力。依此力故速疾發起靜慮波羅蜜多。第十智波羅蜜多。謂諸菩薩于菩薩藏靜慮波羅蜜多所攝法則智所引世間慧。依此慧故。而諸菩薩速能發起出世無分別不住流轉寂滅道所攝慧波羅蜜多。
如是十波羅蜜多。於一切地中皆具修習。若增上者。施波羅蜜多唯在初地。如其次第乃至智波羅蜜多在第十地應知。複次頌曰。
菩薩行攝事 及彼陀羅尼 三摩地等門 諸無量作意
論曰。菩薩行者。謂四種菩薩行。廣說如經。一到彼岸行。謂十波羅蜜多總攝說為到彼岸行。皆是大乘出離義故。二遍覺分行。謂三十七菩提分法總攝說為遍覺分行。如實覺了一切所知義故。三神通行。謂六神通總攝說為神通行。皆為引攝所化有情界。令生恭敬入聖教義故。四成熟有情行。謂四攝事總攝說為成熟有情行。若已入聖教所化有情界。以財法二種攝受義故。此中財攝者。謂助攝受。方便令成熟故。法攝者。謂正攝受。轉及隨轉方便令成熟故。如是四攝事依五種攝行說
【現代漢語翻譯】 現代漢語譯本： 令受令調令安住令成立。第八愿波羅蜜多（Prajna-paramita，般若波羅蜜多，意為「智慧的完成」）。 謂諸菩薩中隨有其一為性。懈怠煩惱多故。遂發正愿而修諸善。令我未來獲得自性勇猛正勤煩惱微薄。由此因故。于餘生中如所發求咸果其愿。于修善法得強盛力。第九力波羅蜜多（Bala-paramita，巴拉-帕拉米塔，意為「力量的完成」）。謂諸菩薩由於所修善法得強盛力。依此力故速疾發起靜慮波羅蜜多（Dhyana-paramita，禪那波羅蜜多，意為「禪定的完成」）。第十智波羅蜜多（Jnana-paramita，吉那那-帕拉米塔，意為「知識的完成」）。謂諸菩薩于菩薩藏靜慮波羅蜜多所攝法則智所引世間慧。依此慧故。而諸菩薩速能發起出世無分別不住流轉寂滅道所攝慧波羅蜜多。
如是十波羅蜜多（Dasaparamita，達薩帕拉米塔）。於一切地中皆具修習。若增上者。施波羅蜜多（Dana-paramita，達那-帕拉米塔，意為「佈施的完成」）唯在初地。如其次第乃至智波羅蜜多在第十地應知。複次頌曰。
菩薩行攝事 及彼陀羅尼（Dharani，總持） 三摩地（Samadhi，三昧）等門 諸無量作意
論曰。菩薩行者。謂四種菩薩行。廣說如經。一到彼岸行。謂十波羅蜜多總攝說為到彼岸行。皆是大乘出離義故。二遍覺分行。謂三十七菩提分法總攝說為遍覺分行。如實覺了一切所知義故。三神通行。謂六神通總攝說為神通行。皆為引攝所化有情界。令生恭敬入聖教義故。四成熟有情行。謂四攝事總攝說為成熟有情行。若已入聖教所化有情界。以財法二種攝受義故。此中財攝者。謂助攝受。方便令成熟故。法攝者。謂正攝受。轉及隨轉方便令成熟故。如是四攝事依五種攝行說
【English Translation】 English version: To cause to receive, to cause to tame, to cause to abide, to cause to establish. The eighth is the Prajna-paramita (Prajna-paramita, Perfection of Wisdom). It refers to those Bodhisattvas who are by nature lazy and afflicted by many defilements. They make vows and cultivate good deeds, wishing to attain a courageous and diligent nature with fewer afflictions in the future. Because of this cause, in future lives, their vows will be fulfilled as they have wished. They will gain strong power in cultivating good dharmas. The ninth is the Bala-paramita (Bala-paramita, Perfection of Strength). It refers to those Bodhisattvas who gain strong power from cultivating good dharmas. Relying on this power, they quickly generate the Dhyana-paramita (Dhyana-paramita, Perfection of Meditation). The tenth is the Jnana-paramita (Jnana-paramita, Perfection of Knowledge). It refers to the worldly wisdom derived from the knowledge of the Bodhisattva-pitaka's Dhyana-paramita. Relying on this wisdom, Bodhisattvas can quickly generate the wisdom-paramita included in the supramundane, non-discriminating, non-abiding, non-flowing, and quiescent path.
These ten paramitas (Dasaparamita) are cultivated in all stages. If one is superior, the Dana-paramita (Dana-paramita, Perfection of Giving) is only in the first stage. It should be known that the Jnana-paramita is in the tenth stage in that order. Furthermore, the verse says:
The Bodhisattva's conduct encompasses affairs, and those Dharani (Dharani, Mantras) Samadhi (Samadhi, Concentration) and other gates, immeasurable intentions
The treatise says: Bodhisattva's conduct refers to four types of Bodhisattva conduct, as explained in detail in the sutras. First, the conduct of reaching the other shore, which is the ten paramitas collectively referred to as the conduct of reaching the other shore, because they all represent the meaning of liberation in the Mahayana. Second, the conduct of pervasive enlightenment, which is the thirty-seven factors of enlightenment collectively referred to as the conduct of pervasive enlightenment, because they truly realize all knowable meanings. Third, the conduct of supernatural powers, which is the six supernatural powers collectively referred to as the conduct of supernatural powers, all for attracting and guiding sentient beings to generate reverence and enter the meaning of the holy teachings. Fourth, the conduct of maturing sentient beings, which is the four means of attraction collectively referred to as the conduct of maturing sentient beings. If sentient beings have already entered the realm of the holy teachings, they are embraced by both wealth and dharma. Among these, wealth embraces through assistance, facilitating their maturation. Dharma embraces through proper guidance, transforming and subsequently transforming to facilitate their maturation. These four means of attraction are explained based on five types of embracing conduct.
為攝事。五攝行者。一令附已攝。二令受善攝。三令起善正勤攝。四令善成熟攝。五令善解脫攝。攝事者。謂四攝事廣說如經。若安立彼如安立成熟有情行。應知。
陀羅尼門者。謂諸菩薩無量陀羅尼門。廣說如經。若欲略說陀羅尼相者。謂諸菩薩成就字類通達于名句文身如意自在。得如是種類念持之力。由念力故隨一字中而能顯示。分別開演一切種染凈之義。是故說名陀羅尼門。
三摩地門者。謂諸菩薩無量三摩地門。廣說如經。若欲略說復有八種。謂初靜慮乃至非想非非想處。諸菩薩摩訶薩依此一一三摩地門出生無量三摩地。諸聲聞獨覺不達其名。此諸三摩地悉能建立十方世界一切三摩地所作之事。是故說名三摩地門。無量作意者。謂五無量作意。廣說如經。一有情無量作意。謂諸菩薩以增上法行所善修治微妙作意。思惟十方無量世界所攝一切有情世間不可言說種種業報差別之相。或一足二足四足多足。或有色無色。或有想無想非有想非無想。或欲界色界無色界。或那洛迦傍生鬼趣人天。或卵生濕生胎生化生。既思惟已如實了知。如是有情轉。如是有情還。如是染污。如是清凈。如是邪行。如是正行。如是如是行差別故。如是如是諸異熟生。二世界無量作意。謂諸菩薩乃至思惟十方無量世界器世間相
【現代漢語翻譯】 現代漢語譯本：爲了攝受之事。五種攝受之行：一、令已攝受者更加依附；二、令未受善法者受善法攝受；三、令發起善的正勤；四、令善法成熟；五、令善得解脫。攝受之事，如四攝事，詳細的解說如經典所說。如果安立這些，就像安立成熟有情之行，應當知曉。
陀羅尼門（Dharani-mukha，總持之門）是指諸菩薩的無量陀羅尼門，詳細的解說如經典所說。如果要簡略地說陀羅尼的相，是指諸菩薩成就字類，通達于名句文身，如意自在。得到如此種類的念持之力。由於念力的緣故，隨一個字中而能顯示、分別開演一切種染凈的意義。因此說名為陀羅尼門。
三摩地門（Samadhi-mukha，禪定之門）是指諸菩薩的無量三摩地門，詳細的解說如經典所說。如果要簡略地說，復有八種，即初靜慮乃至非想非非想處。諸菩薩摩訶薩依此一一三摩地門出生無量三摩地。諸聲聞、獨覺不達其名。這些三摩地悉能建立十方世界一切三摩地所作之事。因此說名為三摩地門。無量作意是指五種無量作意，詳細的解說如經典所說。一、有情無量作意，是指諸菩薩以增上法行所善修治的微妙作意，思惟十方無量世界所攝一切有情世間不可言說的種種業報差別之相。或者一足、二足、四足、多足，或者有色、無色，或者有想、無想、非有想非無想，或者欲界、無，或者那洛迦（Naraka，地獄）、傍生（動物）、鬼趣、人、天。或者卵生、濕生、胎生、化生。既思惟已，如實了知。如此有情轉，如此有情還，如此染污，如此清凈，如此邪行，如此正行。如此如此行差別故，如此如此諸異熟生。二、世界無量作意，是指諸菩薩乃至思惟十方無量世界器世間相。
【English Translation】 English version: For the purpose of gathering. The five practices of gathering are: 1. To make those already gathered more attached; 2. To make those not yet gathered by goodness be gathered by goodness; 3. To make them initiate good diligence; 4. To make goodness mature; 5. To make goodness attain liberation. The matters of gathering, such as the four means of gathering, are explained in detail in the scriptures. If these are established, it is like establishing the practice of maturing sentient beings, it should be known.
The Dharani-mukha (gate of Dharani) refers to the immeasurable Dharani-mukhas of the Bodhisattvas, which are explained in detail in the scriptures. If one wants to briefly describe the characteristics of Dharani, it refers to the Bodhisattvas who have mastered the categories of letters, are proficient in names, phrases, and bodies of words, and are freely at ease. They obtain such kinds of power of retention through mindfulness. Due to the power of mindfulness, they can reveal and extensively explain all kinds of meanings of defilement and purity within a single letter. Therefore, it is called Dharani-mukha.
The Samadhi-mukha (gate of Samadhi) refers to the immeasurable Samadhi-mukhas of the Bodhisattvas, which are explained in detail in the scriptures. If one wants to briefly describe it, there are eight kinds, namely the first Dhyana up to the state of neither perception nor non-perception. The Bodhisattva-Mahasattvas, relying on each of these Samadhi-mukhas, give rise to immeasurable Samadhis. The Shravakas and Pratyekabuddhas do not understand their names. These Samadhis are all capable of establishing all the affairs done by all Samadhis in the ten directions. Therefore, it is called Samadhi-mukha. Immeasurable attention refers to the five immeasurable attentions, which are explained in detail in the scriptures. 1. Immeasurable attention to sentient beings refers to the subtle attention that the Bodhisattvas have well cultivated through the practice of superior Dharma, contemplating the inexpressible various differences in karmic retributions of all sentient beings in the worlds encompassed by the immeasurable worlds of the ten directions. Either one-footed, two-footed, four-footed, or many-footed, either with form or without form, either with perception, without perception, neither with perception nor without perception, either in the desire realm, without, or Naraka (hell), animals, ghosts, humans, or gods. Either born from eggs, born from moisture, born from wombs, or born by transformation. Having contemplated, they truly know. Thus sentient beings turn, thus sentient beings return, thus defiled, thus purified, thus wrong conduct, thus right conduct. Because of the difference in such and such conduct, there are such and such different ripened results. 2. Immeasurable attention to the world refers to the Bodhisattvas contemplating the characteristics of the container world of the immeasurable worlds of the ten directions.
。既思惟已如實了知。此世界染此世界凈。如實了知。皆如幻化。唯是虛妄分別影像。虛偽不實隨相流轉。或成或壞種種形貌差別建立。或勝或劣。或粗或細。或遠或近。或複分析至於極微。或於廣略。或於現化。或於變異。或於遠近。或於隱顯。如是等事而得自在如實了知。三法界無量作意。謂諸菩薩乃至思惟十方無量世界一切諸法自相共相。既思惟已如實了知。此法是色。此法非色如色非色。如是有見無見。有對無對。有漏無漏。有為無為。善不善無記。有過失無過失。欲系色系無色系。學無學非學非無學。見斷修斷無斷。轉法還法染法凈法。流轉法寂滅法異生法賢聖法聲聞法獨覺法如來法。如是等法如實了知。四所調伏無量作意。謂諸菩薩乃至思惟十方無量世界所化有情種種行種種性。或聲聞種性。或獨覺種性。或如來種性。諸如是等所調種性。既思惟已如實了知。所調伏者。此軟根此中根此利根。此下劣勝解此廣大勝解。此貪行貪阿世耶。此瞋行瞋阿世耶。此癡行癡阿世耶。此等分行等分阿世耶。此升進阿世耶。此不升進阿世耶。此微薄塵垢賢善阿世耶。此增盛隨眠此微薄隨眠此極細隨眠。此羸損隨眠此不羸損隨眠。此全隨眠此不全隨眠。此廣說方解此略聞即解。此擯遣所調伏此攝受所調伏。此軟所調伏此粗
【現代漢語翻譯】 現代漢語譯本：
（菩薩）在思維之後，如實了知：這個世界是染污的，這個世界是清凈的。如實了知這一切都如幻化，僅僅是虛妄分別的影像，虛偽不實，隨著現象流轉。或者形成或者壞滅，種種形貌差別建立，或者殊勝或者低劣，或者粗大或者細微，或者遙遠或者鄰近，或者分析到極微的程度。或者關於廣闊和簡略，或者關於顯現和變化，或者關於變異，或者關於遠近，或者關於隱藏和顯現。像這些事情都能自在地如實了知。
三、法界無量作意：菩薩乃至思維十方無量世界一切諸法的自相和共相。在思維之後，如實了知：這個法是色（Rūpa，物質），這個法不是色；如色和非色一樣，如是有可見和不可見，有對和無對，有漏和無漏，有為和無為，善、不善和無記，有過失和無過失，欲界系、色界系和無色界系，有學、無學和非學非無學，見斷、修斷和無斷，轉法和還法，染法和凈法，流轉法和寂滅法，異生法、賢聖法、聲聞法、獨覺法和如來法。像這些法都能如實了知。
四、所調伏無量作意：菩薩乃至思維十方無量世界所化有情的種種行和種種性。或者聲聞種性，或者獨覺種性，或者如來種性。像這些所調伏的種性。在思維之後，如實了知：所調伏者中，有的是軟根，有的是中根，有的是利根；有的是下劣勝解，有的是廣大勝解；有的是貪行貪阿世耶（Āśaya，習氣），有的是瞋行瞋阿世耶，有的是癡行癡阿世耶，有的是等分行等分阿世耶，有的是升進行阿世耶，有的是不升進行阿世耶，有的是微薄塵垢賢善阿世耶，有的是增盛隨眠，有的是微薄隨眠，有的是極細隨眠，有的是羸損隨眠，有的是不羸損隨眠，有的是全隨眠，有的是不全隨眠；有的是廣說方解，有的是略聞即解；有的是擯遣所調伏，有的是攝受所調伏；有的是軟所調伏，有的是粗
【English Translation】 English version:
Having contemplated thus, (the Bodhisattva) truly knows: this world is defiled, this world is pure. He truly knows that all these are like illusions, merely images of false discriminations, unreal and untrue, flowing along with phenomena. Either forming or decaying, establishing various shapes and differences, either superior or inferior, either coarse or subtle, either far or near, or even analyzing to the point of ultimate particles. Or concerning vastness and brevity, or concerning manifestation and transformation, or concerning variations, or concerning distance, or concerning concealment and appearance. He truly knows such matters with自在(zìzài, freedom, mastery).
Third, Immeasurable Attention to the Dharma Realm: Bodhisattvas even contemplate the self-nature and common nature of all dharmas in the immeasurable worlds of the ten directions. Having contemplated thus, they truly know: this dharma is 色(Rūpa, form), this dharma is not 色(Rūpa, form); like 色(Rūpa, form) and non-色(Rūpa, form), like visible and invisible, with contact and without contact, with outflows and without outflows, conditioned and unconditioned, good, non-good, and neutral, with faults and without faults, belonging to the desire realm, the form realm, and the formless realm, learners, non-learners, and neither learners nor non-learners, 斷(duàn, severance) by seeing, 斷(duàn, severance) by cultivation, and no 斷(duàn, severance), turning dharma and returning dharma, defiled dharma and pure dharma, flowing dharma and quiescent dharma, the dharma of ordinary beings, the dharma of the wise and holy, the dharma of Śrāvakas (hearers), the dharma of Pratyekabuddhas (solitary Buddhas), and the dharma of Tathāgatas (Thus-gone ones). They truly know such dharmas.
Fourth, Immeasurable Attention to Those to be Tamed: Bodhisattvas even contemplate the various conducts and various natures of sentient beings to be transformed in the immeasurable worlds of the ten directions. Either the nature of Śrāvakas (hearers), or the nature of Pratyekabuddhas (solitary Buddhas), or the nature of Tathāgatas (Thus-gone ones). Such are the natures to be tamed. Having contemplated thus, they truly know: among those to be tamed, some have dull faculties, some have medium faculties, some have sharp faculties; some have inferior understanding, some have vast understanding; some have the conduct of greed and the 貪阿世耶(Āśaya, habit energy) of greed, some have the conduct of anger and the 瞋阿世耶(Āśaya, habit energy) of anger, some have the conduct of delusion and the 癡阿世耶(Āśaya, habit energy) of delusion, some have equal conduct and equal 阿世耶(Āśaya, habit energy), some have ascending 阿世耶(Āśaya, habit energy), some have non-ascending 阿世耶(Āśaya, habit energy), some have subtle dust and virtuous 阿世耶(Āśaya, habit energy), some have increasing latent tendencies, some have subtle latent tendencies, some have extremely subtle latent tendencies, some have weakened latent tendencies, some have non-weakened latent tendencies, some have complete latent tendencies, some have incomplete latent tendencies; some understand upon extensive explanation, some understand upon brief hearing; some are those to be tamed by banishment, some are those to be tamed by acceptance; some are those to be tamed gently, some are coarse
所調伏此粗軟俱調伏。此應舍置方乃調伏。如是等處如實了知。五調伏方便無量作意。謂諸菩薩乃至思惟十方無量世界所化有情調伏方便。既思惟已如實了知。此因說秘密之法方能調伏。此因說顯了之法方能調伏。此因攝受方便此因折伏方便。此轉方便此隨轉方便。此應隨順此應違逆。此因不同分阿世耶。此應作恩報恩。此應示威奮威。此因清凈。此因示現奇特神變。此因示現奇特記別。此因示現奇特教誡。此因示現種種威勢。此因善誘種種教授。此因粗相。此因軟相。此因粗軟俱相。此因舍置。此因略說法要能令調伏。此因廣演法要方令謂伏。如是等方便如實了知。複次頌曰。
真如作意相 信解不思議 廣大阿世耶 應知諸自數
論曰。真如作意相者。謂緣七種遍滿真如作意。廣說如經。一流轉真如作意。謂已見諦諸菩薩以增上法行善修治。作意于染凈法時思惟諸行無始世來流轉實性。既思惟已。離無因見及不平等因見。二實相真如作意。謂如前說。乃至於染凈法因思惟諸法。眾生無我性及法無我性。既思惟已。一切身見及思惟分別眾相作意不復現行。三唯識真如作意。謂如前說。乃至於染凈法所依。思惟諸法唯識之性。既思惟已如實了知。唯心染故眾生染。唯心凈故眾生凈。四安立真如作意。
【現代漢語翻譯】 現代漢語譯本： 所謂調伏粗暴和柔順的眾生，都要用相應的方法去調伏。有些眾生應該暫時捨棄，才能最終調伏。對於這些情況，要如實地瞭解。菩薩有五種調伏眾生的方便，並以無量的作意去實行。也就是說，諸位菩薩要思惟十方無量世界中，可以被教化的有情眾生的調伏方法。在思惟之後，如實地瞭解：有些眾生需要通過宣說秘密的佛法才能調伏，有些眾生需要通過宣說顯明的佛法才能調伏；有些眾生需要用攝受的方便，有些眾生需要用折伏的方便；有些眾生需要用轉變的方便，有些眾生需要用隨順轉變的方便；有些眾生應該隨順，有些眾生應該違逆；有些眾生因為不同的意樂（阿世耶，意為意樂、傾向），有些眾生應該施恩並期望回報，有些眾生應該施加威嚴。有些眾生需要清凈的教法，有些眾生需要示現奇特的神變，有些眾生需要示現奇特的授記，有些眾生需要示現奇特的教誡，有些眾生需要示現種種的威勢，有些眾生需要善巧地引導和教授，有些眾生需要用粗暴的言行，有些眾生需要用柔和的言行，有些眾生需要粗暴和柔和並用，有些眾生需要暫時捨棄。有些眾生通過簡略地說法要就能調伏，有些眾生通過廣泛地演說法要才能調伏。對於這些方便，要如實地瞭解。此外，頌文說：
『真如作意相，信解不思議， 廣大阿世耶，應知諸自數。』
論中解釋說：『真如作意相』，是指緣於七種遍滿真如的作意。詳細的解釋如經典所說。第一是流轉真如作意，是指已經證得真諦的菩薩，以增上的法行善加修治，在作意于染凈法時，思惟諸行從無始以來流轉的實性。在思惟之後，遠離無因見和不平等因見。第二是實相真如作意，是指如前面所說，乃至在染凈法的因上，思惟諸法的眾生無我性和法無我性。在思惟之後，一切的身見以及思惟分別眾相的作意不再現行。第三是唯識真如作意，是指如前面所說，乃至在染凈法所依的基礎上，思惟諸法唯識的性質。在思惟之後，如實地瞭解，因為心染污所以眾生染污，因為心清凈所以眾生清凈。第四是安立真如作意。
【English Translation】 English version: The so-called taming of the coarse and the gentle should be done with appropriate methods. Some beings should be temporarily abandoned in order to be ultimately tamed. These situations should be understood as they truly are. Bodhisattvas have five skillful means for taming beings and practice them with immeasurable attention (作意, zuo yi). That is, Bodhisattvas contemplate the methods of taming sentient beings who can be taught in the immeasurable worlds of the ten directions. After contemplating, they truly understand: some beings can be tamed by expounding secret Dharma, some by expounding manifest Dharma; some by means of embracing, some by means of subduing; some by means of transforming, some by means of transforming accordingly; some should be complied with, some should be opposed; some because of different intentions (阿世耶, A Shi Ye, meaning intention, inclination), some should be given grace and expected to repay, some should be shown majesty. Some beings need pure teachings, some need to be shown extraordinary miraculous transformations, some need to be shown extraordinary predictions, some need to be shown extraordinary instructions, some need to be shown various powers, some need to be skillfully guided and taught, some need coarse words and actions, some need gentle words and actions, some need both coarse and gentle words and actions, some need to be temporarily abandoned. Some beings can be tamed by briefly explaining the Dharma essentials, some can be tamed by extensively expounding the Dharma essentials. These skillful means should be understood as they truly are. Furthermore, the verse says:
'The aspect of Suchness attention, Belief and understanding are inconceivable, Vast intentions, One should know all the self-numbers.'
The treatise explains: 'The aspect of Suchness attention' refers to the attention focused on the seven kinds of pervasive Suchness. The detailed explanation is as the sutras say. First is the flowing Suchness attention, which refers to Bodhisattvas who have already attained the truth, cultivating diligently with superior Dharma practices, contemplating the real nature of the flow of all phenomena from beginningless time when attending to defiled and pure phenomena. After contemplating, they are free from the view of causelessness and the view of unequal causes. Second is the Suchness attention of reality, which refers to, as mentioned before, contemplating the selflessness of beings and the selflessness of phenomena in the causes of defiled and pure phenomena. After contemplating, all self-views and the attention of contemplating and distinguishing various aspects no longer manifest. Third is the Mind-Only Suchness attention, which refers to, as mentioned before, contemplating the nature of Mind-Only in all phenomena based on the basis of defiled and pure phenomena. After contemplating, they truly understand that beings are defiled because the mind is defiled, and beings are pure because the mind is pure. Fourth is the establishing Suchness attention.
謂如前說。乃至於染污法體思惟苦諦。既思惟已。欲令知故為有情說。五邪行真如作意。謂如前說。乃至於染污法因思惟集諦。既思惟已。欲令斷故為有情說。六清凈真如作意。謂如前說。乃至於清凈法體思惟滅諦。既思惟已。欲令證故為有情說。七正行真如作意。謂如前說。乃至於清凈行思惟道諦。既思惟已。欲令修故為有情說。
信解不思議者。謂諸菩薩于難思處已得信解。廣說如經。若欲略說此信解相。謂于最極甚深所知之義。已入地諸菩薩及諸如來所行境界。及於諸佛菩薩最極廣大威德。起淳直信此難思議非擬度境界。既了達已而生信解。
廣大阿世耶者。謂大我阿世耶及廣普阿世耶。大我阿世耶者。謂諸菩薩由得自他平等解故。為諸有情皆得解脫。清凈信欲。廣普阿世耶者。謂諸菩薩于流轉寂滅得無分別平等解故。為利有情二俱不住。清凈信欲。
應知。諸自數者。謂應知種種覺分自數。如是已說。覺分補特伽羅今當說。頌曰。
隨信行等七 復八種應知 及極七返等 退法等有六
論曰。補特伽羅當知多種。今最初釋七種賢聖。謂隨信行等七廣說如經。一隨信行。謂如有一性。是軟根純熟相續。自昔已來恒信解行。由此因緣今于諸諦隨信解行趣向諦觀。二隨法行。謂
【現代漢語翻譯】 現代漢語譯本： 如前所說，乃至對於染污法體思惟苦諦（duhkha-satya，關於苦的真理）。思惟之後，爲了讓眾生了解，為他們宣說五邪行真如作意（asamyak-pranihita-tathata-manaskara，不如理作意）。如前所說，乃至對於染污法因思惟集諦（samudaya-satya，關於苦的起因的真理）。思惟之後，爲了讓他們斷除，為眾生宣說六清凈真如作意（parisuddha-tathata-manaskara，清凈如理作意）。如前所說，乃至對於清凈法體思惟滅諦（nirodha-satya，關於苦的止息的真理）。思惟之後，爲了讓他們證得，為眾生宣說七正行真如作意（samyak-pranihita-tathata-manaskara，如理作意）。如前所說，乃至對於清凈行思惟道諦（marga-satya，關於達到苦的止息的道路的真理）。思惟之後，爲了讓他們修習，為眾生宣說。
信解不思議者，是指諸位菩薩對於難以思議之處已經獲得了信解。詳細的解說如同經文所說。如果要簡略地說這種信解的相狀，那就是對於極其深奧難懂的意義，已經進入到地的菩薩以及諸位如來所行走的境界，以及對於諸佛菩薩最極廣大威德，生起純真正直的信心。這種難以思議並非是可以用揣測來衡量的境界，已經了達之後而生起信解。
廣大阿世耶（adhimukti，勝解）者，指的是大我阿世耶以及廣普阿世耶。大我阿世耶是指諸位菩薩由於獲得了自他平等的理解，爲了讓所有眾生都得到解脫，而生起清凈的信心和願望。廣普阿世耶是指諸位菩薩對於流轉（samsara，輪迴）和寂滅（nirvana，涅槃）獲得了無分別的平等理解，爲了利益眾生而對二者都不執著，生起清凈的信心和願望。
應當知道，諸自數者，是指應當知道種種覺分（bodhyanga，菩提分）的自數。像這樣已經說了覺分補特伽羅（pudgala，人），現在應當說。頌曰：
隨信行等七，復八種應知，及極七返等，退法等有六。
論曰：補特伽羅應當知道有很多種。現在最初解釋七種賢聖，指的是隨信行等七種，詳細的解說如同經文所說。一是隨信行，指的是某人性是軟根，純熟相續，從以前開始就一直信解奉行，因為這個因緣，現在對於諸諦隨順信解奉行，趨向于諦觀。二是隨法行。
【English Translation】 English version: As previously stated, even to contemplating the duhkha-satya (truth of suffering) with regard to the substance of defiled dharmas. Having contemplated thus, in order to make sentient beings understand, he speaks to them of the five asamyak-pranihita-tathata-manaskara (improperly applied suchness-attention). As previously stated, even to contemplating the samudaya-satya (truth of the origin of suffering) with regard to the cause of defiled dharmas. Having contemplated thus, in order to make them abandon it, he speaks to sentient beings of the six parisuddha-tathata-manaskara (purified suchness-attention). As previously stated, even to contemplating the nirodha-satya (truth of the cessation of suffering) with regard to the substance of purified dharmas. Having contemplated thus, in order to make them realize it, he speaks to sentient beings of the seven samyak-pranihita-tathata-manaskara (properly applied suchness-attention). As previously stated, even to contemplating the marga-satya (truth of the path to the cessation of suffering) with regard to the purified conduct. Having contemplated thus, in order to make them cultivate it, he speaks to sentient beings.
'Those who have faith and understanding in the inconceivable' refers to Bodhisattvas who have already attained faith and understanding in places difficult to conceive. The detailed explanation is as stated in the sutras. If one wishes to briefly describe this aspect of faith and understanding, it is that regarding the most profound and difficult-to-know meaning, they have entered the realm traversed by Bodhisattvas who have attained the bhumis (levels) and by the Tathagatas, and regarding the most vast and great power and virtue of all Buddhas and Bodhisattvas, they generate pure and upright faith. This inconceivable realm is not one that can be measured by conjecture; having understood it, they generate faith and understanding.
'Those with vast adhimukti (resolve)' refers to those with great self-resolve and those with broad and universal resolve. 'Great self-resolve' refers to Bodhisattvas who, having attained an understanding of the equality of self and others, generate pure faith and desire for all sentient beings to attain liberation. 'Broad and universal resolve' refers to Bodhisattvas who, having attained a non-discriminating and equal understanding of samsara (cyclic existence) and nirvana (liberation), do not abide in either for the benefit of sentient beings, and generate pure faith and desire.
It should be known that 'those who enumerate themselves' refers to those who should know the self-enumeration of the various bodhyanga (factors of enlightenment). Thus, the pudgala (person) of the factors of enlightenment has been spoken of; now it should be spoken. The verse says:
'Seven, such as those who follow faith, also eight kinds should be known, and those who are at most seven times, and six, such as those who regress.'
The treatise says: The pudgala should be known to be of many kinds. Now, initially, the seven types of noble ones are explained, referring to the seven, such as those who follow faith, as explained in detail in the sutras. First, 'one who follows faith' refers to someone whose nature is of soft faculties, with a pure and continuous stream, who from the past has always followed faith and understanding. Because of this cause, now regarding the truths, he follows faith and understanding, moving towards contemplating the truths. Second, 'one who follows dharma'.
如有一性是利根純熟相續。自昔已來恒擇法行。由此因緣今于諸諦隨擇法行趣向諦觀。三信解。即隨信行已見聖諦。四見至。即隨法行已見聖諦。五身證。謂於八解脫身證具足住。未得諸漏無餘盡滅。六慧解脫。謂已得諸漏無餘盡滅。未得八解脫身證具足住。七俱解脫。謂已得諸漏無餘盡滅。及於八解脫身證具足住。八種者謂預流果向等八。廣說如經。一預流向。謂如有一純熟相續。超過一切外異生地。入正性離生。若未證得初預流果終無中夭。二預流果。若隨勝攝永斷三結。若全攝者永斷一切見所斷惑。由此聖者已見諦故。最初證得逆流行果。三一來向。謂如有一或世間道。倍離欲界貪已。趣入正性離生。或預流果。為斷欲界上中品惑。修對治行。四一來果。或倍離欲已。入正性離生。然後證得。或預流果。進斷欲界上中品惑故得。即依此斷。說名微薄欲貪瞋癡。此云何知。謂以籌慮作意觀察境時。心生於舍無習向心無習趣心無習著心。應知是人三毒微薄。五不還向。謂如有一或世間道。先離欲界貪已。趣入正性離生。或一來果。進斷欲界余煩惱故。修對治行。六不還果。或先離欲入正性離生。然後證得。或一來果。盡斷欲界余煩惱故得。七阿羅漢向。謂如有一學。已見跡為斷非想非非想地煩惱故。修對治行。八阿
【現代漢語翻譯】 現代漢語譯本： 如果有一個人，他的根性是銳利成熟且能持續相續的。他從過去以來一直選擇如法修行。由於這個因緣，現在對於諸諦，他能隨順選擇如法修行，趨向于諦觀。有三種信解：一是隨信行，已經見到聖諦；二是隨法行，已經見到聖諦；三是身證，指對於八解脫（八種禪定）以身體證得並具足安住，但尚未完全斷盡諸漏（煩惱）；四是慧解脫，指已經完全斷盡諸漏，但尚未以身體證得並具足安住八解脫；五是俱解脫，指已經完全斷盡諸漏，並且以身體證得並具足安住八解脫。有八種人，指預流果向（Srota-apatti-phala-pratipannaka）等八種。詳細的解說如經典所說。一是預流向，指如果有一個人，他的純熟相續超過一切外道凡夫的境界，進入正性離生（進入聖道），如果他沒有證得初果預流果（Srota-apatti-phala），終究不會中途夭折。二是預流果，如果隨順殊勝的智慧攝持，就能永遠斷除三結（身見、戒禁取見、疑），如果完全攝持，就能永遠斷除一切見所斷的迷惑。由於這位聖者已經見到真諦的緣故，最初證得逆流而上的果位。三是一來向（Sakrdagami-phala-pratipannaka），指如果有一個人，或者通過世間道，已經逐漸遠離欲界的貪慾，趣入正性離生；或者預流果，爲了斷除欲界上中品的迷惑，修習對治之行。四是一來果（Sakrdagami-phala），或者逐漸遠離欲界，進入正性離生，然後證得；或者預流果，進一步斷除欲界上中品的迷惑而證得。就是依靠這種斷除，被稱為微薄的欲貪瞋癡。這是如何知道的呢？當以籌慮作意觀察境界時，心中生起舍受，沒有習慣性的貪求心、沒有習慣性的趨向心、沒有習慣性的執著心，應當知道這個人三毒微薄。五是不還向（Anagami-phala-pratipannaka），指如果有一個人，或者通過世間道，先前已經遠離欲界的貪慾，趣入正性離生；或者一來果，進一步斷除欲界剩餘的煩惱，修習對治之行。六是不還果（Anagami-phala），或者先前已經遠離欲界，進入正性離生，然後證得；或者一來果，完全斷除欲界剩餘的煩惱而證得。七是阿羅漢向（Arhat-pratipannaka），指如果有一個人，還在學習階段，已經見到聖道的跡象，爲了斷除非想非非想地（最高禪定境界）的煩惱，修習對治之行。八是阿
【English Translation】 English version: If there is a person whose faculties are sharp, mature, and continuously developing, and who has consistently chosen to practice the Dharma since the past, then due to this cause, he now, with regard to the Truths, follows the Dharma in his practice, inclining towards contemplation of the Truths. There are three types of faith-understanding: first, the 'follower by faith' (Sraddhanusarin), who has already seen the Noble Truths; second, the 'follower by Dharma' (Dharmanusarin), who has already seen the Noble Truths; third, the 'body-witness' (Kayasaksi), who dwells having fully realized the eight liberations (eight stages of meditative absorption) with his body, but has not yet completely eradicated all outflows (defilements). Fourth, the 'wisdom-liberated' (Prajnavimukta), who has already completely eradicated all outflows, but has not yet fully realized the eight liberations with his body. Fifth, the 'liberated in both ways' (Ubhayatobhaga-vimukta), who has already completely eradicated all outflows and has fully realized the eight liberations with his body. There are eight types of individuals, referring to the 'stream-enterer' (Srota-apanna) on the path, and so on, as explained extensively in the scriptures. First, the 'stream-enterer on the path' (Srota-apattipratipannaka), refers to someone whose mature continuum surpasses all external non-Buddhist grounds, entering the rightness of separation from birth (entering the Noble Path). If he has not yet attained the first fruit of stream-entry (Srota-apatti-phala), he will never die prematurely. Second, the 'stream-enterer' (Srota-apanna), if he is completely supported by superior wisdom, he will permanently sever the three fetters (self-view, clinging to rites and rituals, and doubt). If he is fully supported, he will permanently sever all delusions that are to be abandoned by seeing. Because this Noble One has already seen the Truths, he initially attains the fruit of going against the stream. Third, the 'once-returner on the path' (Sakrdagamipratipannaka), refers to someone who, either through worldly means, has gradually distanced himself from desire realm attachment and is entering the rightness of separation from birth; or a stream-enterer who cultivates the antidote to abandon the upper and middle-grade defilements of the desire realm. Fourth, the 'once-returner' (Sakrdagami), either having gradually distanced himself from desire, enters the rightness of separation from birth and then attains it; or a stream-enterer who attains it by further abandoning the upper and middle-grade defilements of the desire realm. It is based on this abandonment that he is said to have subtle desire, hatred, and delusion. How is this known? When, with deliberation and attention, he observes objects, a feeling of equanimity arises in his mind, without habitual craving, without habitual inclination, without habitual attachment. It should be known that this person's three poisons are subtle. Fifth, the 'non-returner on the path' (Anagamipratipannaka), refers to someone who, either through worldly means, has previously distanced himself from desire realm attachment and is entering the rightness of separation from birth; or a once-returner who cultivates the antidote to further abandon the remaining defilements of the desire realm. Sixth, the 'non-returner' (Anagami), either having previously distanced himself from desire and entered the rightness of separation from birth, then attains it; or a once-returner who attains it by completely abandoning the remaining defilements of the desire realm. Seventh, the 'Arhat on the path' (Arhatpratipannaka), refers to someone who is still learning, has already seen the signs of the Noble Path, and cultivates the antidote to abandon the defilements of the realm of neither perception nor non-perception (the highest meditative state). Eighth, the A-
羅漢果。謂永斷一切非想非非想地煩惱故得。
極七返等者。謂極七返等。八依生建立。廣說如經。一極七返。謂即預流果。由善修聖道故。或於天上或於人間。或天上人間受七有生已得盡苦際。二家家。謂即預流果。由善修聖道故。或生天上或生人間。從家至家得盡苦際。三一間。謂即一來果。由善修聖道故。或生天上。即于彼處定證寂滅。或生人間。即於此處定證寂滅。四中間證寂滅。謂即不還果。已斷根本生結。未斷趣向生結。上品修習聖道力故。生中有中即證寂滅。或有不進向生處而證寂滅。或有進向生處未至本生而證寂滅。五生證寂滅。謂即不還果。中品修習聖道故。未斷二種生結。隨生一處意生天中。初生之時即證寂滅。六無行證寂滅。即此聖者行少行已。及少精進而證寂滅。余悉如前。七有行證寂滅。謂即不還果。下品修習聖道故。未斷二結。隨生一處意。生天中。行多行已。及多精進而證寂滅。八上流。謂即不還果。隨生一處意生天中。于彼不能得諸漏盡。復進生上于余身中方證寂滅。
退法等有六者。謂退法等六無學果。廣說如經。一退法。謂成就如是軟根。若思自害不思自害。若放逸若不放逸。俱可退失現法樂住及世間功德。不能練根不能發起勝品功德。二思法。謂成就如是軟根。
【現代漢語翻譯】 現代漢語譯本 『羅漢果』（Arhat fruit）。這是因為永遠斷絕了一切非想非非想處天的煩惱而得到的果位。
『極七返等』是指極七返等八種依于生處建立的果位。詳細的解釋如同經中所說：一、『極七返』，指的是預流果（Sotapanna）。由於善於修習聖道，因此或者在天上，或者在人間，或者在天上人間經歷七次生死後，才能證得苦的邊際。二、『家家』，指的是預流果。由於善於修習聖道，因此或者生於天上，或者生於人間，從一家到另一家，最終證得苦的邊際。三、『一間』，指的是一來果（Sakadagami）。由於善於修習聖道，或者生於天上，就在那裡證得寂滅；或者生於人間，就在這裡證得寂滅。四、『中間證寂滅』，指的是不還果（Anagami）。已經斷除了根本的生結，但未斷除趣向生處的結。由於上品修習聖道的力量，在中有（bardo）中就證得寂滅。或者有不趨向生處而證得寂滅的，或者有趨向生處但未到達本生處就證得寂滅的。五、『生證寂滅』，指的是不還果。由於中品修習聖道，未斷除兩種生結，隨其所生之處，在意生天（Manomayakayika Devas）中，初生之時就證得寂滅。六、『無行證寂滅』，指的是這位聖者稍微修行，稍微精進就證得寂滅。其餘的都和前面一樣。七、『有行證寂滅』，指的是不還果。由於下品修習聖道，未斷除兩種結，隨其所生之處，在意生天中，經過多次修行，多次精進才證得寂滅。八、『上流』，指的是不還果。隨其所生之處，在意生天中，在那裡不能證得諸漏已盡，又向上生到其他的身體中，才能證得寂滅。
『退法等有六』，指的是退法等六種無學果（Arahatta）。詳細的解釋如同經中所說：一、『退法』，指的是成就了這樣軟弱的根器，如果思慮損害自己，或者不思慮損害自己，如果放逸，或者不放逸，都可能退失現法樂住以及世間的功德，不能鍛鍊根器，不能發起殊勝的功德。二、『思法』，指的是成就了這樣軟弱的根器。
【English Translation】 English version 'Arhat fruit' (Arhat fruit). This is obtained because all the afflictions of the Realm of Neither Perception Nor Non-Perception are permanently severed.
'Extremely Seven Returns, etc.' refers to the eight fruits established based on the place of rebirth, such as Extremely Seven Returns. The detailed explanation is as described in the sutras: 1. 'Extremely Seven Returns' refers to the Stream-enterer fruit (Sotapanna). Due to the good cultivation of the Noble Path, one may attain the end of suffering after experiencing seven lives either in the heavens or in the human realm, or in both. 2. 'Family-to-family' refers to the Stream-enterer fruit. Due to the good cultivation of the Noble Path, one may be born either in the heavens or in the human realm, going from one family to another, and ultimately attain the end of suffering. 3. 'One Intervening' refers to the Once-returner fruit (Sakadagami). Due to the good cultivation of the Noble Path, one may be born in the heavens and attain Nirvana there, or be born in the human realm and attain Nirvana here. 4. 'Attaining Nirvana in the Intermediate State' refers to the Non-returner fruit (Anagami). Having severed the fundamental fetter of rebirth but not the fetter leading to rebirth, one attains Nirvana in the intermediate state (bardo) due to the power of superior cultivation of the Noble Path. Or, some may attain Nirvana without heading towards a place of rebirth, or some may head towards a place of rebirth but attain Nirvana before reaching their actual place of birth. 5. 'Attaining Nirvana at Birth' refers to the Non-returner fruit. Due to the middling cultivation of the Noble Path, not having severed the two kinds of fetters of rebirth, one attains Nirvana at the moment of birth in a mind-made heaven (Manomayakayika Devas) wherever one is born. 6. 'Attaining Nirvana Without Effort' refers to the noble one who attains Nirvana with little practice and little effort. The rest is the same as before. 7. 'Attaining Nirvana With Effort' refers to the Non-returner fruit. Due to the inferior cultivation of the Noble Path, not having severed the two fetters, one attains Nirvana after much practice and much effort in a mind-made heaven wherever one is born. 8. 'Upward-flowing' refers to the Non-returner fruit. Wherever one is born in a mind-made heaven, one cannot attain the exhaustion of all outflows there, and must be reborn upwards into another body to attain Nirvana.
'There are Six of Declining Dharma, etc.' refers to the six fruits of no-more-learning (Arahatta), such as Declining Dharma. The detailed explanation is as described in the sutras: 1. 'Declining Dharma' refers to one who has achieved such weak faculties that, whether contemplating harming oneself or not, whether being heedful or not, one may decline from the pleasant abiding in the present life and from worldly merits, unable to train the faculties and unable to generate superior merits. 2. 'Thinking Dharma' refers to one who has achieved such weak faculties.
若思自害即能不退。不思害時即可退失。此人作是思惟。寧使我勝諸魔。不令諸魔勝我。如是思已而思自害。此亦不能練根。不能發起勝品功德。三護法。謂成就如是軟根。雖不思自害。不放逸故能不退失。若心放逸即可退失。不能練根。不能發起勝品功德。四住不動。謂成就如是軟根。雖不思自害及行放逸。然皆不退。不能練根。不能發起勝品功德。五堪能通達。謂成就如是軟根堪能不退。能練諸根及能發起勝品功德。六不動法。謂從先來自性成就利根。此人于諸善根不為已得退法之所搖動。亦不為發勝功德及上練根之所動搖。是故說名為不動法。複次頌曰。
軟根等七種 在俗及出家 聲聞乘等三 可救不可救
軟根等七種者。一軟根謂成就信等五根。或自性軟或未增長。求勝進時加行遲鈍。第二利根。應知反此。三貪行。謂於前世久習貪慾。及不修習貪慾對治。是因緣故。於此生中雖逢下劣可愛境界。亦起猛利相續貪愛。難離難厭。于修善法加行遲鈍如貪行。第四瞋行第五癡行亦爾。此中差別者。雖逢微小可瞋境界。亦起猛利相續瞋恚。雖逢粗淺可癡境界。亦起猛利相續愚癡。六等分行。謂於前世不習上品貪慾瞋癡。設有習者復已修習彼對治法。是因緣故。於此生中逢可愛等三種境界。隨境品
【現代漢語翻譯】 現代漢語譯本：如果想著自我傷害，就能不退轉。如果不這樣想，就會退失。這個人這樣思量：『寧可我戰勝諸魔（各種煩惱），不讓諸魔戰勝我。』這樣想之後又想自我傷害，這也無法鍛鍊根器，無法發起殊勝的功德。三種護法：指成就這樣軟弱根器的人，即使不思量自我傷害，因為不放逸的緣故，也能不退失。如果內心放逸，就會退失，無法鍛鍊根器，無法發起殊勝的功德。四、住不動：指成就這樣軟弱根器的人，即使不思量自我傷害以及行為放逸，然而都不會退轉，無法鍛鍊根器，無法發起殊勝的功德。五、堪能通達：指成就這樣軟弱根器的人，能夠不退轉，能夠鍛鍊諸根，以及能夠發起殊勝的功德。六、不動法：指從先世以來，自性成就利根的人。這個人對於各種善根，不會被已經得到的退法所動搖，也不會被髮起殊勝功德以及向上鍛鍊根器所動搖。所以說名為不動法。再次，頌詞說： 『軟根等七種，在俗及出家，聲聞乘等三，可救不可救。』 軟根等七種：一、軟根：指成就信等五根（信根、精進根、念根、定根、慧根），或者自性軟弱，或者沒有增長。在求殊勝進步時，修行遲鈍。二、利根：應當知道與此相反。三、貪行：指在前世長久習慣貪慾，以及不修習貪慾的對治法。因為這個因緣，在此生中即使遇到下劣的可愛境界，也會生起猛烈相續的貪愛，難以離開，難以厭倦。在修習善法時，修行遲鈍，如同貪行。四、瞋行，五、癡行也是這樣。這其中的差別是：即使遇到微小的可嗔境界，也會生起猛烈相續的嗔恚；即使遇到粗淺的可癡境界，也會生起猛烈相續的愚癡。六、等分行：指在前世不習慣上品貪慾、嗔癡，即使有習慣，也已經修習了對治法。因為這個因緣，在此生中遇到可愛等三種境界，隨著境界的品
【English Translation】 English version: If one thinks of harming oneself, one will not regress. If one does not think of harming oneself, one may regress. This person thinks thus: 'Rather let me conquer all the Maras (demons, representing afflictions) than let the Maras conquer me.' Having thought thus, and then thinking of harming oneself, this also cannot train the roots, and cannot initiate superior qualities. Three protectors of the Dharma: refers to accomplishing such soft roots. Although one does not think of harming oneself, one can avoid regression because of non-negligence. If the mind is negligent, one may regress, unable to train the roots, and unable to initiate superior qualities. Four, abiding without wavering: refers to accomplishing such soft roots. Although one does not think of harming oneself and acts negligently, one will not regress, unable to train the roots, and unable to initiate superior qualities. Five, capable of penetrating: refers to accomplishing such soft roots, capable of not regressing, able to train the roots, and able to initiate superior qualities. Six, the Dharma of non-wavering: refers to those who, from the past, have naturally accomplished sharp roots. This person, regarding all good roots, is not shaken by the regressive dharmas that have already been attained, nor is one shaken by initiating superior qualities and upward training of the roots. Therefore, it is said to be the Dharma of non-wavering. Furthermore, the verse says: 'The seven kinds, such as soft roots, whether lay or monastic, the three vehicles such as the Sravaka Vehicle, can be saved or cannot be saved.' The seven kinds, such as soft roots: One, soft roots: refers to accomplishing the five roots such as faith (faith root, diligence root, mindfulness root, concentration root, wisdom root), either naturally soft or not yet grown. When seeking superior progress, the practice is slow. Two, sharp roots: it should be known that this is the opposite. Three, the greedy disposition: refers to having long been accustomed to greed in previous lives, and not cultivating the antidotes to greed. Because of this cause, in this life, even if one encounters inferior and lovely objects, one will give rise to intense and continuous greed, difficult to leave, difficult to be weary of. When cultivating good dharmas, the practice is slow, like the greedy disposition. Four, the angry disposition, five, the ignorant disposition are also like this. The difference in this is: even if one encounters a tiny object of anger, one will give rise to intense and continuous anger; even if one encounters a crude object of ignorance, one will give rise to intense and continuous ignorance. Six, the equal disposition: refers to not being accustomed to superior greed, anger, and ignorance in previous lives, and even if there was habituation, one has already cultivated the antidotes. Because of this cause, in this life, when encountering the three kinds of objects such as lovely objects, according to the quality of the object
類起貪瞋癡三種纏惑。非難離非易離。非難厭非易厭。于修善法不遲不速。七薄塵行。謂如有一於過去生不久數習貪慾瞋癡。然已修習彼對治法。是因緣故。於此世中雖逢勝上可愛等境。而能不起猛利相續貪恚癡纏。雖或時起下品中品。然易離易厭。于修善法加行速疾。
在俗者。謂處家白衣。受用五欲營構俗業。以自活命。
出家者。謂持出家威儀相貌。棄捨俗境受持禁戒。如法乞求清凈自活。
聲聞乘等。三者一聲聞乘。謂住聲聞法性。為令自身證寂滅故。發正愿已修方便行。二獨覺乘。謂住獨覺法性。為令自身證寂滅故。不由師教。發正愿已修方便行。三大乘。謂住大乘法性。為令自他證寂滅故。不由師教。發正愿已修方便行。
可救者。謂有三乘寂滅法性。
不可救者。謂無三乘寂滅法性。複次頌曰。
入方便等九 生差別故二 復由諸界別 應知十三種
論曰。入方便等九者。一已入方便。謂于如來自覺自說法毗奈耶得堅凈信。已受尸羅已聞正法。已增長舍已直正見。第二未入方便。應知反此。三有障。謂有三障。一煩惱障。二業障。三報障。由能障礙修習善法。第四無障。應知反此。五未成熟。謂未得善根資心相續不能現法證見諦理。不得現法下中上乘
【現代漢語翻譯】 現代漢語譯本： 生起貪、嗔、癡三種纏縛迷惑（煩惱的束縛）。它們並非難以脫離，也並非容易脫離；並非難以厭惡，也並非容易厭惡。對於修習善法，不遲緩也不快速。這稱為『七薄塵行』。例如，某人在過去生中經常習染貪慾、嗔恚、愚癡，然而也已修習了對治這些煩惱的方法。因為這個因緣，在此生中，即使遇到非常美好、可愛的事物，也能不生起強烈持續的貪、嗔、癡的纏縛。即使有時生起下品或中品的煩惱，也容易脫離，容易厭惡，並且對於修習善法，能夠迅速地努力。
『在俗者』，指的是居家生活的白衣（在家居士），享受五欲，經營世俗的事務來維持生計。
『出家者』，指的是持有出家的威儀和相貌，拋棄世俗的環境，受持戒律，如法乞食，清凈地生活。
『聲聞乘等』，包括三種：一是聲聞乘（Śrāvakayāna），指的是安住于聲聞的法性，爲了讓自己證得寂滅（涅槃），發起正確的願望后，修習方便法門。二是獨覺乘（Pratyekabuddhayāna），指的是安住于獨覺的法性，爲了讓自己證得寂滅，不依靠老師的教導，發起正確的願望后，修習方便法門。三是大乘（Mahāyāna），指的是安住于大乘的法性，爲了讓自己和他人證得寂滅，不依靠老師的教導，發起正確的願望后，修習方便法門。
『可救者』，指的是具有三乘寂滅法性的人。
『不可救者』，指的是沒有三乘寂滅法性的人。接下來用偈頌概括：
入方便等有九種，生的差別有二種， 再加上諸界的差別，應當知道共有十三種。
論述：『入方便等九者』，一是『已入方便』，指的是對於如來（Tathāgata）自覺自說的毗奈耶（Vinaya，戒律）獲得堅定清凈的信心，已經受持戒律，已經聽聞正法，已經增長佈施，已經正直地看待事物。二是『未入方便』，應當知道與此相反。三是『有障』，指的是有三種障礙：一是煩惱障，二是業障，三是報障。因為這些障礙能夠阻礙修習善法。四是『無障』，應當知道與此相反。五是『未成熟』，指的是沒有獲得善根的資助，心識相續沒有達到能夠在此生中證見真諦的程度，無法在此生中證得下品、中品、上品之乘。
【English Translation】 English version: Giving rise to the three entanglements and confusions of greed, anger, and delusion (the bonds of afflictions). They are neither difficult to abandon nor easy to abandon; neither difficult to detest nor easy to detest. Regarding the cultivation of virtuous practices, neither slow nor fast. This is called 'seven subtle defilement practices.' For example, someone in past lives frequently practiced greed, anger, and delusion, but has also cultivated the methods to counteract these afflictions. Because of this cause, in this life, even when encountering extremely beautiful and lovely things, they can avoid generating intense and continuous entanglements of greed, hatred, and delusion. Even if lower or middle-grade afflictions arise at times, they are easy to abandon and easy to detest, and they can diligently strive in the cultivation of virtuous practices.
'Laypersons' refer to white-clothed individuals living at home, enjoying the five desires, and engaging in worldly affairs to sustain their lives.
'Monastics' refer to those who maintain the demeanor and appearance of a renunciate, abandoning worldly environments, upholding precepts, and living purely by begging for alms according to the Dharma.
'Śrāvakayāna etc.' includes three: First, Śrāvakayāna (聲聞乘), which refers to abiding in the Dharma-nature of a Śrāvaka (聲聞), generating the correct aspiration to attain quiescence (Nirvana) for oneself, and practicing expedient methods. Second, Pratyekabuddhayāna (獨覺乘), which refers to abiding in the Dharma-nature of a Pratyekabuddha (獨覺), generating the correct aspiration to attain quiescence for oneself without relying on the teachings of a teacher, and practicing expedient methods. Third, Mahāyāna (大乘), which refers to abiding in the Dharma-nature of Mahāyāna, generating the correct aspiration to attain quiescence for oneself and others without relying on the teachings of a teacher, and practicing expedient methods.
'Those who can be saved' refer to those who possess the Dharma-nature of quiescence of the three vehicles.
'Those who cannot be saved' refer to those who do not possess the Dharma-nature of quiescence of the three vehicles. Next, a verse summarizes:
Entering expedient means and so on, there are nine kinds, Differences in birth, there are two kinds, Furthermore, due to the differences in realms, It should be known that there are thirteen kinds in total.
Commentary: 'Entering expedient means and so on, there are nine kinds.' First, 'already entered expedient means,' which refers to having firm and pure faith in the Vinaya (毗奈耶, discipline) that the Tathāgata (如來) realized and taught himself, having already received precepts, having already heard the correct Dharma, having already increased generosity, and having already viewed things correctly. Second, 'not yet entered expedient means,' it should be known that this is the opposite. Third, 'with obstacles,' which refers to having three obstacles: first, the obstacle of afflictions; second, the obstacle of karma; third, the obstacle of retribution. Because these obstacles can hinder the cultivation of virtuous practices. Fourth, 'without obstacles,' it should be known that this is the opposite. Fifth, 'not yet mature,' which refers to not having obtained the assistance of virtuous roots, the mind-stream has not reached the level of being able to realize the truth in this life, and is unable to attain the lower, middle, or upper vehicle in this life.
所證寂滅。第六已成熟。應知反此。七具縛。所謂異生。八不具縛。謂彼六種有學聖者。從預流果乃至第六阿羅漢向。九無縛。謂彼無學阿羅漢果。生差別故二者。一人趣。謂生人趣。得人種類。二非人趣。謂生余趣那洛迦傍生及與鬼趣天龍藥叉阿素洛揭路荼緊捺洛牟呼洛伽等生類差別。
復由諸界別應知十三種者。一欲界異生。謂生欲界未見諦者。二欲界有學。謂生欲界已見聖諦六種有學。謂從預流果乃至第六阿羅漢向。三欲界無學。謂生欲界阿羅漢果。四色界異生。謂生色界未見諦者。五色界有學。謂生色界已見聖諦二種有學。一不還果。二阿羅漢向。六色界無學。謂生色界阿羅漢果。七無色異生。謂生無色未見諦者。八無色有學。謂生無色已見聖諦二種有學。一不還果。二阿羅漢向。九無色無學。謂生無色阿羅漢果。十欲界獨覺。謂住獨覺法性。於前生中或未見諦或已見諦。今生欲界。不由師教依先因力。修覺分法證得。一切諸結永盡。此復二種。一如朅伽獨一而行。二獨勝部眾而行。十一欲界菩薩。謂生欲界住菩薩法性。為令自他證寂滅故。已發正愿修習一切無上菩提諸方便行。十二色界菩薩。謂生色界中住菩薩法性。遠離無色修諸靜慮。為令自他證寂滅故。已發正愿修習一切無上菩提諸方便行。十三
【現代漢語翻譯】 現代漢語譯本 所證得的寂滅（Nirvana，涅槃）境界。第六種是已經成熟的。應該知道，與此相反的情況是：第七種是具有煩惱束縛的，指那些異生（凡夫）。第八種是不具煩惱束縛的，指那六種有學的聖者，從預流果（Sotapanna，須陀洹）到第六阿羅漢向（arahant-aspirant，阿羅漢的預備階段）。第九種是沒有煩惱束縛的，指那些無學的阿羅漢果（arahant，阿羅漢）。由於眾生所生的類別不同，所以分為兩種：第一種是人趣，指生於人道，得到人類的種類。第二種是非人趣，指生於其他道，如那洛迦（Naraka，地獄）、傍生（動物）、鬼趣以及天龍（Naga，那伽）、藥叉（Yaksa，夜叉）、阿素洛（Asura，阿修羅）、揭路荼（Garuda，迦樓羅）、緊捺洛（Kinnara，緊那羅）、牟呼洛伽（Mahoraga，摩睺羅伽）等眾生的類別。 又由於諸界的差別，應該知道有十三種：第一種是欲界異生，指生於欲界而未見真諦者。第二種是欲界有學，指生於欲界而已經見到聖諦的六種有學，即從預流果到第六阿羅漢向。第三種是欲界無學，指生於欲界而證得阿羅漢果者。第四種是異生，指生於而未見真諦者。第五種是有學，指生於而已經見到聖諦的兩種有學，即不還果（Anagami，阿那含）和阿羅漢向。第六種是無學，指生於而證得阿羅漢果者。第七種是無色異生，指生於無色界而未見真諦者。第八種是無色有學，指生於無色界而已經見到聖諦的兩種有學，即不還果和阿羅漢向。第九種是無色無學，指生於無色界而證得阿羅漢果者。第十種是欲界獨覺（Paccekabuddha，辟支佛），指安住于獨覺的法性，在前世中或者未見真諦或者已見真諦，今生於欲界，不依靠師長的教導，依靠先前的因緣之力，修習覺悟的法門而證得一切煩惱的永盡。這又分為兩種：一種是如犀牛角般獨自而行，一種是獨自殊勝地帶領部眾而行。第十一種是欲界菩薩（Bodhisattva，菩薩），指生於欲界而安住于菩薩的法性，爲了使自己和他人證得寂滅，已經發起正愿，修習一切無上菩提的各種方便法門。第十二種是菩薩，指生於中而安住于菩薩的法性，遠離無色界的境界，修習各種禪定，爲了使自己和他人證得寂滅，已經發起正愿，修習一切無上菩提的各種方便法門。第十三種是無色界菩薩（Bodhisattva，菩薩）。
【English Translation】 English version The attained cessation (Nirvana). The sixth is already mature. It should be known that the opposite of this is: The seventh is bound by fetters, referring to ordinary beings (those who have not attained enlightenment). The eighth is not bound by fetters, referring to the six types of noble learners, from Stream-enterer (Sotapanna) to the sixth, the aspirant to Arhatship. The ninth is without fetters, referring to those Arhats (arahant) who have attained the fruit of Arhatship. Due to the differences in the types of beings born, there are two types: The first is the human realm, referring to being born in the human realm and obtaining the human species. The second is the non-human realm, referring to being born in other realms such as Naraka (hell), animals, the realm of ghosts, as well as the different types of beings such as Nagas (dragons), Yakshas (spirits), Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents). Furthermore, due to the distinctions of the realms, it should be known that there are thirteen types: The first is an ordinary being in the desire realm, referring to those born in the desire realm who have not seen the truth. The second is a learner in the desire realm, referring to the six types of learners born in the desire realm who have already seen the noble truths, from Stream-enterer to the sixth, the aspirant to Arhatship. The third is a non-learner in the desire realm, referring to those born in the desire realm who have attained the fruit of Arhatship. The fourth is an ordinary being in the ** realm, referring to those born in the ** realm who have not seen the truth. The fifth is a learner in the ** realm, referring to the two types of learners born in the ** realm who have already seen the noble truths: the Non-returner (Anagami) and the aspirant to Arhatship. The sixth is a non-learner in the ** realm, referring to those born in the ** realm who have attained the fruit of Arhatship. The seventh is an ordinary being in the formless realm, referring to those born in the formless realm who have not seen the truth. The eighth is a learner in the formless realm, referring to the two types of learners born in the formless realm who have already seen the noble truths: the Non-returner and the aspirant to Arhatship. The ninth is a non-learner in the formless realm, referring to those born in the formless realm who have attained the fruit of Arhatship. The tenth is a solitary Buddha (Paccekabuddha) in the desire realm, referring to one who abides in the nature of solitary enlightenment, who in a previous life either had not seen the truth or had already seen the truth, and is now born in the desire realm, not relying on the teachings of a teacher, but relying on the power of previous causes, cultivating the factors of enlightenment and attaining the complete exhaustion of all defilements. This is further divided into two types: one who walks alone like a rhinoceros horn, and one who leads a group alone in excellence. The eleventh is a Bodhisattva in the desire realm, referring to one born in the desire realm who abides in the nature of a Bodhisattva, and for the sake of enabling oneself and others to attain cessation, has already made a vow and is cultivating all the expedient practices of unsurpassed Bodhi. The twelfth is a Bodhisattva in the ** realm, referring to one born in the ** realm who abides in the nature of a Bodhisattva, distancing oneself from the formless realm and cultivating various meditations, and for the sake of enabling oneself and others to attain cessation, has already made a vow and is cultivating all the expedient practices of unsurpassed Bodhi. The thirteenth is a Bodhisattva in the formless realm.
不可思議諸佛如來。謂依修習不住流轉。及與寂滅無分別道。證得諸佛共有解脫法身所攝無上轉依遍行。十方一切世界作一切有情一切利益事無有斷盡。如是已說。補特伽羅果今當說。頌曰。
果斷有五種 遍知及清凈 凈果界菩提 無學由自數
論曰。果斷有五種者。謂諸果中斷有五種。一諸纏斷。謂由四種對治故。遠離現行諸煩惱纏。四對治者。一散亂對治。二顯了對治。三羸劣對治。四摧伏對治。散亂對治者。謂於前八妙法行中方便修習。或復于余定地善法方便修習。顯了對治者謂于第九法行方便修習。羸劣對治者。謂由先善根資助心故煩惱羸弱。摧伏對治者。謂由世間道隨力制伏煩惱種子。二隨眠斷。謂由出世間道隨力永斷煩惱種子。三永盡貪斷。謂由永斷隨眠惑故。貪煩惱斷。如永盡貪斷。如是第四永盡瞋斷第五永盡癡斷。應知由極凈善通達見力。諸事煩惱畢竟斷故。名永盡斷。
遍知者。謂九遍知。諸果所攝依斷遍知。說一欲系見苦集所斷煩惱斷遍知。由此二諦有漏攝故。二色無色系見苦及集所斷煩惱斷遍知。由此二界定地攝故。三欲系見滅所斷煩惱斷遍知。由此無漏無為攝故。四色無色系見滅所斷煩惱斷遍知。由此定地增上攝故。五欲系見道所斷煩惱斷遍知。由此無漏有為攝故
【現代漢語翻譯】 現代漢語譯本 不可思議的諸佛如來，是說依靠修習不住流轉以及與寂滅無分別的道，證得諸佛共有的解脫法身所包含的無上轉依遍行，在十方一切世界做一切有情的一切利益之事，沒有斷絕窮盡的時候。像這樣已經說了補特伽羅（pudgala，人或個體）的果，現在應當說果的斷滅。頌詞說：
果斷有五種，遍知及清凈，凈果界菩提，無學由自數。
論述：果斷有五種，是指諸果中的斷滅有五種。第一種是諸纏斷，是指由於四種對治的緣故，遠離現行的各種煩惱纏縛。四種對治是：一、散亂對治；二、顯了對治；三、羸劣對治；四、摧伏對治。散亂對治是指在前八種妙法行中方便修習，或者在其他的定地善法中方便修習。顯了對治是指在第九種法行中方便修習。羸劣對治是指由於先前的善根資助心，所以煩惱變得羸弱。摧伏對治是指由世間道隨順力量制伏煩惱的種子。第二種是隨眠斷，是指由出世間道隨順力量永遠斷除煩惱的種子。第三種是永盡貪斷，是指由於永遠斷除隨眠惑的緣故，貪煩惱斷除。如同永盡貪斷一樣，第四種永盡瞋斷，第五種永盡癡斷，應當知道由於極凈善通達見的力量，各種煩惱畢竟斷除的緣故，名為永盡斷。
遍知，是指九遍知。諸果所包含的依斷遍知，說第一種是欲界系見苦集所斷的煩惱斷遍知，因為這二諦是有漏所包含的緣故。第二種是色界無色界系見苦及集所斷的煩惱斷遍知，因為這二界是定地所包含的緣故。第三種是欲界系見滅所斷的煩惱斷遍知，因為這是無漏無為所包含的緣故。第四種是色界無色界系見滅所斷的煩惱斷遍知，因為這是定地增上所包含的緣故。第五種是欲界系見道所斷的煩惱斷遍知，因為這是無漏有為所包含的緣故。
【English Translation】 English version The inconceivable Buddhas and Tathagatas, it is said, rely on the practice of non-abiding and non-transmigrating, as well as the path of non-discrimination between samsara and nirvana, to attain the unsurpassed transformation and pervasive activity contained within the Dharma-body of liberation shared by all Buddhas, performing all beneficial deeds for all sentient beings in all worlds of the ten directions without cessation or exhaustion. Having spoken thus about the fruit of the Pudgala (person or individual), now we shall speak of the cessation of the fruit. The verse says:
The cessation of fruit is fivefold: pervasive knowledge and purification, pure fruit realm Bodhi, non-learning by self-enumeration.
Treatise: The cessation of fruit is fivefold, meaning that among the fruits, there are five kinds of cessation. The first is the cessation of afflictions, which means that due to the four antidotes, one is freed from the currently arising afflictions. The four antidotes are: first, the antidote to distraction; second, the antidote to manifestation; third, the antidote to weakness; fourth, the antidote to subjugation. The antidote to distraction refers to the convenient practice in the first eight excellent Dharma practices, or the convenient practice in other meditative virtuous Dharmas. The antidote to manifestation refers to the convenient practice in the ninth Dharma practice. The antidote to weakness refers to the weakening of afflictions due to the assistance of previous good roots. The antidote to subjugation refers to the subjugation of the seeds of afflictions by worldly paths according to one's strength. The second is the cessation of latent tendencies, which refers to the eternal cutting off of the seeds of afflictions by supramundane paths according to one's strength. The third is the cessation of greed, which refers to the cessation of greed due to the eternal cutting off of latent delusions. Just like the cessation of greed, the fourth, the cessation of hatred, and the fifth, the cessation of delusion, should be understood as being called eternal cessation because of the power of extremely pure and good understanding and insight, the various afflictions are ultimately cut off.
Pervasive knowledge refers to the nine pervasive knowledges. The pervasive knowledge of cessation included in the fruits, it is said that the first is the pervasive knowledge of the cessation of afflictions severed by the view of suffering and origination in the desire realm, because these two truths are included in the contaminated. The second is the pervasive knowledge of the cessation of afflictions severed by the view of suffering and origination in the form and formless realms, because these two realms are included in the meditative state. The third is the pervasive knowledge of the cessation of afflictions severed by the view of cessation in the desire realm, because this is included in the uncontaminated and unconditioned. The fourth is the pervasive knowledge of the cessation of afflictions severed by the view of cessation in the form and formless realms, because this is included in the enhancement of the meditative state. The fifth is the pervasive knowledge of the cessation of afflictions severed by the view of the path in the desire realm, because this is included in the uncontaminated and conditioned.
。六色無色系見道所斷煩惱斷遍知。由此定地增上攝故七五順下分結斷遍知。由出過地獄故。八色貪盡遍知由出過中界故。九無色貪盡遍知由出過妙界故。
清凈者。謂九種清凈。廣說如經。一尸羅清凈。謂如有一善住尸羅及善守護別解脫戒。如法威儀行處具足。于小罪中見大怖畏受學學處。二心清凈。謂如有一依戒清凈遠離欲惡不善法。如前所說。初靜慮第二第三第四靜慮具足住。三見清凈。謂如有一具心清凈鮮白無穢。離諸煩惱得住不動。為欲證得漏盡智故。觀察諸諦如實了知。此苦聖諦。此苦集聖諦。此苦滅聖諦。此趣苦滅行道聖諦。四度疑清凈。謂如有一依見清凈。于佛法僧無惑無疑。五道非道智見清凈。謂如有一依度疑清凈得妙智見。唯佛所說僧所行道。能得出離。此復云何。謂能盡苦及證苦邊。若諸外道所說之道。不能盡苦及證苦邊。六行智見清凈。謂如有一依道非道智見清凈。得妙智見。知出離道有下中上。下者。苦遲通行所攝。中者。苦速通行樂遲通行所攝。上者。樂速通行所攝。七行斷智見清凈。謂如有一依行智見清凈得妙智見。謂我應斷下中之行。及為發起上妙聖行。八無緣寂滅清凈。謂如有一依行斷智見清凈。證得無餘諸漏永盡。九國土清凈。謂諸佛共有無上功能果能示現不可思議國土
【現代漢語翻譯】 現代漢語譯本：六色界和無色界中，通過見道所斷的煩惱，都能被完全知曉。由於禪定的力量不斷增長，因此七種五順下分結（即有身見結、戒禁取結、疑結、貪慾結、嗔恚結）也能被完全知曉和斷除。由於超越了地獄（欲界），因此色界的貪慾也能被完全知曉和斷除。由於超越了中界（色界），因此無色界的貪慾也能被完全知曉和斷除。由於超越了妙界（無色界之上的境界）。
清凈指的是九種清凈，詳細的解釋如同經典所說。第一是尸羅清凈（戒清凈），指的是一個人能夠安住于戒律，並且善於守護別解脫戒（比丘、比丘尼所受的戒律），如法地行持威儀，在細小的罪過中也能看到巨大的危險，從而受持和學習戒律。第二是心清凈，指的是一個人依靠戒的清凈，遠離慾望、邪惡和不善之法，如前面所說，能夠圓滿地安住于初禪、二禪、三禪和四禪。第三是見清凈，指的是一個人具備清凈的心，鮮明潔白沒有污穢，遠離各種煩惱，能夠安住不動，爲了證得漏盡智（斷盡一切煩惱的智慧），觀察諸諦（四聖諦），如實地了知：這是苦聖諦，這是苦集聖諦，這是苦滅聖諦，這是通往苦滅的道路聖諦。第四是度疑清凈，指的是一個人依靠見清凈，對於佛、法、僧不再有疑惑。第五是道非道智見清凈，指的是一個人依靠度疑清凈，獲得微妙的智慧和見解，知道只有佛所說的、僧所行的道路，才能夠得出離。這又是什麼呢？就是能夠斷盡痛苦並且證得痛苦的邊際。如果外道所說的道路，不能夠斷盡痛苦並且證得痛苦的邊際。第六是行智見清凈，指的是一個人依靠道非道智見清凈，獲得微妙的智慧和見解，知道出離的道路有下、中、上三種。下等的是指包含著痛苦、緩慢通行的道路。中等的是指包含著痛苦、快速通行，或者快樂、緩慢通行的道路。上等的是指包含著快樂、快速通行的道路。第七是行斷智見清凈，指的是一個人依靠行智見清凈，獲得微妙的智慧和見解，知道我應該斷除下等和中等的行，並且爲了發起上等和妙的聖行。第八是無緣寂滅清凈，指的是一個人依靠行斷智見清凈，證得無餘涅槃，所有的煩惱都永遠斷盡。第九是國土清凈，指的是諸佛共同擁有的無上功能，能夠示現不可思議的國土。
【English Translation】 English version: The afflictions severed by the Path of Seeing in the Form Realm and Formless Realm are completely known. Because of the increasing power of meditative stabilization, the seven types of the five lower fetters (Samyojana) (namely, personality belief, clinging to rites and rituals, doubt, sensual desire, and ill-will) are completely known and severed. Because of transcending the lower realm (the Desire Realm), the desire for the Form Realm is completely known and severed. Because of transcending the middle realm (the Form Realm), the desire for the Formless Realm is completely known and severed. Because of transcending the subtle realm (the realm above the Formless Realm).
'Purity' refers to the nine kinds of purity, which are explained in detail in the scriptures. First is 'Śīla purity' (purity of morality), which refers to someone who dwells well in morality and is good at guarding the Prātimokṣa vows (the vows taken by monks and nuns), conducts themselves with proper deportment, sees great danger in small offenses, and upholds and learns the precepts. Second is 'mind purity', which refers to someone who, relying on the purity of morality, is far from desires, evil, and unwholesome dharmas, and as mentioned earlier, dwells fully in the first dhyāna, second dhyāna, third dhyāna, and fourth dhyāna. Third is 'view purity', which refers to someone who possesses a pure mind, bright and without defilement, is free from various afflictions, and can abide without wavering. In order to attain the knowledge of the exhaustion of outflows (Āsrava), they observe the Truths (the Four Noble Truths) and truly know: This is the Noble Truth of Suffering, this is the Noble Truth of the Arising of Suffering, this is the Noble Truth of the Cessation of Suffering, and this is the Noble Truth of the Path leading to the Cessation of Suffering. Fourth is 'purity of overcoming doubt', which refers to someone who, relying on view purity, no longer has doubts about the Buddha, Dharma, and Sangha. Fifth is 'knowledge and vision purity of path and non-path', which refers to someone who, relying on purity of overcoming doubt, obtains subtle wisdom and vision, knowing that only the path spoken by the Buddha and practiced by the Sangha can lead to liberation. What is this? It is that which can exhaust suffering and attain the end of suffering. If the paths spoken by non-Buddhists cannot exhaust suffering and attain the end of suffering. Sixth is 'knowledge and vision purity of the course of practice', which refers to someone who, relying on knowledge and vision purity of path and non-path, obtains subtle wisdom and vision, knowing that there are lower, middle, and upper paths of liberation. The lower path refers to that which involves suffering and slow progress. The middle path refers to that which involves suffering and fast progress, or happiness and slow progress. The upper path refers to that which involves happiness and fast progress. Seventh is 'knowledge and vision purity of the cessation of the course of practice', which refers to someone who, relying on knowledge and vision purity of the course of practice, obtains subtle wisdom and vision, knowing that I should abandon the lower and middle courses of practice, and in order to initiate the upper and sublime holy practice. Eighth is 'purity of unconditioned quiescence', which refers to someone who, relying on knowledge and vision purity of the cessation of the course of practice, attains Nirvāṇa without remainder, and all afflictions are forever exhausted. Ninth is 'land purity', which refers to the unsurpassed power that all Buddhas possess together, which can manifest inconceivable lands.
莊嚴極凈佛思及極凈菩薩思及思眷屬法。
凈者。謂四證凈廣說如經。一佛證凈。謂已見諦者。于如來所善住出世間信。及后所得善住世間信。如佛證凈。如是第二法證凈第三僧證凈應知。四聖所愛戒證凈。謂已見諦者。于已得決定不作律儀聖所愛戒所善住出世間信。及后所得善住世間信。
果者謂四沙門果。廣說如經。一預流沙門果。若隨勝攝三結永斷。謂身見戒禁取及疑。若全分攝。一切見道所斷煩惱永斷。由彼斷故。得預流果不墮落法。或極七返或復家家。二一來沙門果。若隨勝攝三結永斷。薄貪瞋癡。若全分攝。一切見道所斷煩惱永斷。及欲界系修道所斷上品中品煩惱永斷。由彼斷故得一來果。或復一間。三不還沙門果。若隨勝攝五順下分結永斷。所謂身見戒禁取疑貪慾瞋恚。若全分攝。一切見道所斷煩惱永斷。及欲界系修道所斷煩惱永斷。或色界系煩惱永斷。或無色界一分煩惱永斷。由彼斷故得不還果。或中間寂滅。或生寂滅。或無行寂滅。或有行寂滅。或覆上流。四阿羅漢沙門果。若隨勝攝貪慾瞋癡無餘永斷。若全分攝。見修所斷一切煩惱永斷無餘。由彼斷故得阿羅漢諸漏永盡。乃至廣說。阿羅漢。六恒住法界者。謂三種界。廣說如經。一斷界。謂斷見道所斷諸行二離界。謂離修道所斷諸行
【現代漢語翻譯】 現代漢語譯本： 莊嚴極凈佛思，以及極凈菩薩思，以及思念眷屬之法。
凈的含義，是指四種證凈，詳細解釋如經文所說。第一是佛證凈，指已經證見真諦的人，對於如來所具有的出世間信心能夠安住，以及後來所獲得的世間信心也能安住。如同佛證凈一樣，第二法證凈、第三僧證凈也應當知曉。第四是聖者所喜愛的戒證凈，指已經證見真諦的人，對於已經獲得的決定不作律儀、聖者所喜愛的戒律，能夠安住于出世間的信心，以及後來所獲得的世間信心也能安住。
果的含義，是指四種沙門果，詳細解釋如經文所說。第一是預流沙門果（Srota-apanna，入流果），如果從殊勝的角度來說，是三種結（Samyoojana）永遠斷除，即身見（Satkayadristi，認為五蘊為我）、戒禁取（Silabbataparamasa，執取不正戒律）以及疑（Vicikiccha，懷疑佛法僧）。如果從完全的角度來說，是一切見道所斷的煩惱永遠斷除。由於斷除了這些煩惱，所以獲得預流果，不會墮落，最多七次往返人間或僅僅在各個家族中輪迴。第二是一來沙門果（Sakrdagamin，一來果），如果從殊勝的角度來說，是三種結永遠斷除，並且貪（Raga）、瞋（Dvesha）、癡（Moha）薄弱。如果從完全的角度來說，是一切見道所斷的煩惱永遠斷除，以及欲界系修道所斷的上品、中品煩惱永遠斷除。由於斷除了這些煩惱，所以獲得一來果，或者僅僅往返人間一次。第三是不還沙門果（Anagamin，不還果），如果從殊勝的角度來說，是五順下分結（Panca-orambhagiya-samyojana）永遠斷除，即身見、戒禁取、疑、貪慾（Kama-raga）、瞋恚（Vyapada）。如果從完全的角度來說，是一切見道所斷的煩惱永遠斷除，以及欲界系修道所斷的煩惱永遠斷除，或者有的煩惱永遠斷除，或者沒有的一部分煩惱永遠斷除。由於斷除了這些煩惱，所以獲得不還果，或者在中間寂滅，或者在生時寂滅，或者無行寂滅，或者有行寂滅，或者向上流升。第四是阿羅漢沙門果（Arhat，無學果），如果從殊勝的角度來說，是貪慾、瞋恚、愚癡無餘永遠斷除。如果從完全的角度來說，是見道和修道所斷的一切煩惱無餘永遠斷除。由於斷除了這些煩惱，所以獲得阿羅漢果，諸漏永遠斷盡，乃至廣說。阿羅漢。
六恒住法界，是指三種界，詳細解釋如經文所說。第一是斷界，指斷除見道所斷的諸行。第二是離界，指脫離修道所斷的諸行。
【English Translation】 English version: The contemplation of the supremely pure Buddha, the contemplation of the supremely pure Bodhisattva, and the Dharma of contemplating their retinue.
'Purity' refers to the four kinds of purity of conviction, explained in detail in the sutras. First is purity of conviction in the Buddha, which refers to one who has seen the truth and has well-established supramundane faith in the Tathagata, as well as the mundane faith subsequently obtained. Just as with purity of conviction in the Buddha, the second, purity of conviction in the Dharma, and the third, purity of conviction in the Sangha, should be understood. The fourth is purity of conviction in the precepts loved by the noble ones, which refers to one who has seen the truth and has well-established supramundane faith in the precepts loved by the noble ones, which are the precepts of non-committing, and the mundane faith subsequently obtained.
'Fruit' refers to the four fruits of the Shramana, explained in detail in the sutras. First is the fruit of the Srota-apanna (stream-enterer), which, in terms of the superior aspect, is the permanent cutting off of the three fetters (Samyoojana), namely, self-view (Satkayadristi, the view that the five aggregates are 'I'), clinging to rites and rituals (Silabbataparamasa, adherence to improper precepts), and doubt (Vicikiccha, doubt about the Buddha, Dharma, and Sangha). In terms of the complete aspect, it is the permanent cutting off of all afflictions to be abandoned by the path of seeing. Because of this cutting off, one obtains the fruit of the Srota-apanna, the Dharma of not falling back, returning at most seven times or only within various families. Second is the fruit of the Sakrdagamin (once-returner), which, in terms of the superior aspect, is the permanent cutting off of the three fetters, and the weakening of greed (Raga), hatred (Dvesha), and delusion (Moha). In terms of the complete aspect, it is the permanent cutting off of all afflictions to be abandoned by the path of seeing, and the permanent cutting off of the superior and intermediate afflictions to be abandoned by the path of cultivation in the desire realm. Because of this cutting off, one obtains the fruit of the Sakrdagamin, returning to the human realm only once. Third is the fruit of the Anagamin (non-returner), which, in terms of the superior aspect, is the permanent cutting off of the five lower fetters (Panca-orambhagiya-samyojana), namely, self-view, clinging to rites and rituals, doubt, sensual desire (Kama-raga), and hatred (Vyapada). In terms of the complete aspect, it is the permanent cutting off of all afflictions to be abandoned by the path of seeing, and the permanent cutting off of the afflictions to be abandoned by the path of cultivation in the desire realm, or the permanent cutting off of afflictions with ** , or the permanent cutting off of a portion of afflictions without **. Because of this cutting off, one obtains the fruit of the Anagamin, either attaining Nirvana in the intermediate state, or attaining Nirvana at birth, or attaining Nirvana without effort, or attaining Nirvana with effort, or ascending upwards. Fourth is the fruit of the Arhat (worthy one), which, in terms of the superior aspect, is the complete and permanent cutting off of greed, hatred, and delusion. In terms of the complete aspect, it is the complete and permanent cutting off of all afflictions to be abandoned by the path of seeing and the path of cultivation. Because of this cutting off, one obtains the fruit of the Arhat, with all outflows completely exhausted, and so on. The Arhat.
The six realms of constant abiding are the three realms, explained in detail in the sutras. First is the realm of cessation, which refers to the cessation of all actions to be abandoned by the path of seeing. Second is the realm of detachment, which refers to the detachment from all actions to be abandoned by the path of cultivation.
三滅界。謂滅所依所攝諸行。
菩提者。謂三種菩提。如經廣說。一聲聞菩提。謂聲聞乘轉依所得寂滅及趣寂滅道。二獨覺菩提。謂獨覺乘轉依所得寂滅及趣寂滅道。三無上正等菩提。所謂大乘轉依所得寂滅趣寂滅道。及作一切有情利益安樂道。無學者。謂十無學法。廣說如經。一無學正見。謂阿羅漢于苦思惟苦乃至於道思惟道。無漏作意相應擇法極簡擇等。如前廣說。如無學正見。如是乃至第八正三摩地。如前應知。九無學正解脫。謂離一切煩惱粗重。無學心上離煩惱障調堪任法。十無學正智。謂阿羅漢盡智及無生智。
由自數者。前所說果各由自數差別應知。複次頌曰。
斷多因故斷 建立斷所從 由作意依修 及得斷次第
論曰。斷多因故斷者。斷果多因故煩惱斷。謂四種因諸煩惱斷。一所依滅故。二所依轉故。三知所緣故。四樂所緣故。復有五因斷諸煩惱。一知彼體故。二知彼事故。三知彼過故。四避彼緣故。五修彼對治作意法故。復有四因煩惱已斷。一依無餘滅故。二依無餘轉故。三對治無餘修故。四心無餘解脫故。
建立斷所從者。謂從所緣境斷諸煩惱。于所緣境斷煩惱已無繫縛故。諸相應法亦復隨斷。未來現在煩惱可斷永害粗重說煩惱斷。由作意者。謂由總緣諦修
【現代漢語翻譯】 現代漢語譯本： 三滅界（指三種滅的境界）。指的是滅除所依和所包含的諸行。
菩提（覺悟）指的是三種菩提。如經中所廣泛闡述的：一是聲聞菩提（通過聽聞佛法而獲得的覺悟）。指的是聲聞乘轉依（轉變所依，即轉變煩惱為智慧）所得到的寂滅（涅槃）以及趣向寂滅的道路。二是獨覺菩提（不依賴他人教導，獨自覺悟）。指的是獨覺乘轉依所得到的寂滅以及趣向寂滅的道路。三是無上正等菩提（最高的、平等而正確的覺悟），也稱阿者多羅三藐三菩提。指的是大乘轉依所得到的寂滅、趣向寂滅的道路，以及爲了所有眾生的利益和安樂而修行的道路。
無學者（已經達到最高果位，無需再學習的人）。指的是十種無學法（阿羅漢所證得的十種功德）。詳細的解釋如經中所說：一是無學正見（阿羅漢的正確見解）。指的是阿羅漢對於苦諦進行思惟，乃至對於道諦進行思惟，與無漏作意相應的擇法（選擇正確的法）和極簡擇等（極其精細的選擇）。如前面所廣泛闡述的。如同無學正見一樣，乃至第八無學正三摩地（阿羅漢的正定）。也應該像前面所說的那樣理解。九是無學正解脫（阿羅漢的正確解脫）。指的是遠離一切煩惱和粗重（煩惱的沉重感），在無學者的心中，遠離煩惱障，具有調柔和堪能的功德。十是無學正智（阿羅漢的正確智慧）。指的是阿羅漢的盡智（知道自己已經斷盡煩惱的智慧）和無生智（知道自己不再受生的智慧）。
由自數者（由各自的數量）。前面所說的果位，應該知道各自的數量是不同的。接下來用偈頌來說明：
『斷多因故斷，建立斷所從，由作意依修，及得斷次第。』
論曰（論述）：斷多因故斷者（因為多種原因而斷除）。斷果（斷除煩惱的果）是因為多種原因，所以煩惱才能斷除。有四種原因可以斷除煩惱：一是所依滅故（所依賴的基礎滅除），二是所依轉故（所依賴的基礎轉變），三是知所緣故（知道所緣的對象），四是樂所緣故（樂於所緣的對象）。還有五種原因可以斷除煩惱：一是知彼體故（知道煩惱的本體），二是知彼事故（知道煩惱的起因），三是知彼過故（知道煩惱的過患），四是避彼緣故（避免產生煩惱的因緣），五是修彼對治作意法故（修習對治煩惱的作意方法）。還有四種原因使煩惱已經斷除：一是依無餘滅故（所依賴的基礎完全滅除），二是依無餘轉故（所依賴的基礎完全轉變），三是對治無餘修故（對治煩惱的方法完全修習），四是心無餘解脫故（心完全從煩惱中解脫）。
建立斷所從者（建立斷除煩惱的來源）。指的是從所緣境（所觀察的境界）斷除煩惱。在所緣境上斷除煩惱后，就沒有繫縛了。諸相應法（與煩惱相應的法）也隨之斷除。未來和現在的煩惱可以斷除，永遠消除粗重，這就是所謂的煩惱斷除。由作意者（通過作意）。指的是通過總緣諦（總體地緣取四聖諦）進行修習。
【English Translation】 English version: Three Realms of Cessation. These refer to the cessation of actions that are the basis and are included within them.
Bodhi (Enlightenment) refers to three types of Bodhi. As extensively explained in the scriptures: First, Śrāvakabodhi (Enlightenment of Hearers). This refers to the quiescence obtained by the transformation of the basis (turning afflictions into wisdom) in the Śrāvakayāna (Vehicle of Hearers), and the path leading to quiescence. Second, Pratyekabodhi (Enlightenment of Solitary Buddhas). This refers to the quiescence obtained by the transformation of the basis in the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and the path leading to quiescence. Third, Anuttarā-samyak-saṃbodhi (Unsurpassed, Perfect and Complete Enlightenment). This refers to the quiescence obtained by the transformation of the basis in the Mahāyāna (Great Vehicle), the path leading to quiescence, and the path of practicing for the benefit and happiness of all sentient beings.
The Non-Learner (one who has reached the highest attainment and needs no further learning). This refers to the ten non-learning qualities (the ten merits attained by an Arhat). The detailed explanation is as described in the scriptures: First, Non-Learning Right View (the correct view of an Arhat). This refers to an Arhat contemplating suffering in relation to the truth of suffering, and so on, up to contemplating the path in relation to the truth of the path, the discernment of phenomena (choosing the correct Dharma) and the utmost discernment, etc., in accordance with non-leaking attention. As extensively explained earlier. Just like Non-Learning Right View, up to the eighth Non-Learning Right Samādhi (the correct concentration of an Arhat). It should be understood as explained earlier. Ninth, Non-Learning Right Liberation (the correct liberation of an Arhat). This refers to being free from all afflictions and heaviness (the heaviness of afflictions), and in the mind of the non-learner, being free from the obscurations of afflictions, possessing the qualities of being tamed and capable. Tenth, Non-Learning Right Knowledge (the correct knowledge of an Arhat). This refers to the Exhaustion Knowledge (knowing that one has exhausted all afflictions) and the Non-Arising Knowledge (knowing that one will no longer be reborn) of an Arhat.
『By their own number.』 It should be understood that the aforementioned results each have their own numerical differences. Furthermore, the verse states:
『Severance is due to multiple causes, the establishment of what severance comes from, due to attention, relying on cultivation, and the order of obtaining severance.』
Commentary: 『Severance is due to multiple causes』 means that the severance of afflictions is due to multiple causes for the result of severance. There are four causes for the severance of afflictions: First, because the basis is extinguished. Second, because the basis is transformed. Third, because the object of focus is known. Fourth, because the object of focus is enjoyed. There are also five causes for the severance of afflictions: First, because their nature is known. Second, because their cause is known. Third, because their faults are known. Fourth, because their conditions are avoided. Fifth, because the method of applying counteractive attention is cultivated. There are also four causes for afflictions having already been severed: First, because the basis is extinguished without remainder. Second, because the basis is transformed without remainder. Third, because the counteractive measures are cultivated without remainder. Fourth, because the mind is liberated without remainder.
『The establishment of what severance comes from』 refers to severing afflictions from the object of focus. Having severed afflictions from the object of focus, there are no more bonds. The associated phenomena are also severed accordingly. Future and present afflictions can be severed, and the heaviness is permanently eliminated; this is what is meant by the severance of afflictions. 『Due to attention』 refers to cultivation through generally focusing on the Truths.
作意故斷諸煩惱。由依者。謂由依止七依定故斷諸煩惱。謂初靜慮乃至第七無所有處。
由修者。謂修四念住及四正斷乃至修習八聖道支故。斷煩惱。
及得斷。次第者。有五種次第諸煩惱斷。一先斷見道所斷煩惱。二后斷修道所斷煩惱三先漸調伏諸現煩惱。四然後永斷一切煩惱。五最後超過一切煩惱。複次頌曰。
斷差別應知 及斷相利益 如是如所說 復應知多種
論曰。斷差別應知。多種者。諸煩惱斷多種差別。謂有諸纏斷。有隨眠斷。有由世間道。有由出世間道。有由聲聞乘作意。有由獨覺乘作意。有由菩薩乘作意。有暫時斷。有畢竟斷。諸如是等煩惱斷滅差別應知。
斷相利益復應知。多種者。諸煩惱斷有多種相利益應知。如經廣說。謂不墜墮法定趣菩提。已至正法臨至正法。證解正法。得證源底得遍證源底。聖智見成就。不復能計苦樂等法。自作他作及自他作。及非自他二種共作。亦不復計諸苦及樂。無因而生不復故。斷傍生等命不復故。越諸所學處不復能起五無間業。不復求請諸外道師。亦不以彼為真福田。不復瞻仰觀察余沙門婆羅門等邪眾顏面。不復于彼三世法中生疑生惑。不復受彼第八有報。如是證得阿羅漢果永盡諸漏。已作所作。所作已辦得阿羅漢。六恒住
【現代漢語翻譯】 現代漢語譯本 作意故斷諸煩惱：因為作意（manasikara，心理活動）的緣故，才能斷除各種煩惱。 由依者：通過依止（āśraya，依靠）來斷除煩惱，也就是依靠七依定（saptāśraya-samādhi，七種依靠的禪定），即從初禪（prathama-dhyāna）到第七無所有處定（ākiñcanyāyatana）。 由修者：通過修習（bhāvanā，修行）四念住（catuḥ-smṛtyupasthāna，四種正念的建立），四正斷（catvāraḥ-samyakprahāṇa，四種正確的斷除）乃至修習八聖道支（āryāṣṭāṅga-mārga，八正道）來斷除煩惱。 及得斷次第者：斷除煩惱有五種次第（krama，順序）： 一、先斷見道（darśana-mārga，見道）所斷的煩惱。 二、后斷修道（bhāvanā-mārga，修道）所斷的煩惱。 三、先逐漸調伏（damatha，調伏）各種現行煩惱（paryavasthāna-kleśa，纏縛的煩惱）。 四、然後永遠斷除（prahāṇa，斷除）一切煩惱。 五、最後超越（atikrama，超越）一切煩惱。 複次頌曰： 斷差別應知，及斷相利益，如是如所說，復應知多種。 論曰：斷差別應知多種者：各種煩惱的斷除有多種差別。 例如，有諸纏（paryavasthāna，纏縛）的斷除，有隨眠（anuśaya，潛在的煩惱）的斷除，有通過世間道（laukika-mārga，世俗的道路）的斷除，有通過出世間道（lokottara-mārga，超越世俗的道路）的斷除，有通過聲聞乘（śrāvakayāna，聲聞乘）的作意，有通過獨覺乘（pratyekabuddhayāna，緣覺乘）的作意，有通過菩薩乘（bodhisattvayāna，菩薩乘）的作意，有暫時斷除，有畢竟斷除。諸如此類的煩惱斷滅的差別應該瞭解。 斷相利益復應知多種者：各種煩惱的斷除有多種相狀和利益應該瞭解，如經典中廣泛闡述的那樣。 例如，不會墮落（cyavana，墮落）到惡道，必定趣向菩提（bodhi，覺悟），已經到達正法（saddharma，真正的佛法），臨近正法，證悟正法，獲得證悟的根源，獲得普遍證悟的根源，成就聖智見（ārya-jñāna-darśana-sampadā，聖者的智慧和見解的成就），不再執著于苦樂等法，無論是自己所作、他人所作、自己和他人共同所作，以及非自己非他人共同所作，也不再執著于各種苦和樂，認為它們是無因而生，不再故意斷除傍生（tiryagyoni，畜生道）等的生命，不再故意違越各種所學之處（śikṣāpada，戒律），不再能發起五無間業（pañcānantarya-karma，五種極重的罪業），不再尋求和請教各種外道師（tīrthika-ācārya，不信佛教的導師），也不把他們當作真正的福田（puṇyakṣetra，種福報的田地），不再瞻仰和觀察其他沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）等邪眾的顏面，不再對他們的三世法（過去、現在、未來）產生懷疑和迷惑，不再承受第八有報（aṣṭama-bhava-pratilambha，第八次輪迴的果報）。 像這樣證得阿羅漢果（arhat-phala，阿羅漢的果位），永遠斷盡各種煩惱，已經完成應該完成的事情，所作已辦，證得阿羅漢，六恒住（ṣaṭ-sthānāni-anuttarāṇi，六種殊勝的住處）。
【English Translation】 English version Due to attention, afflictions are severed: Because of attention (manasikara, mental activity), various afflictions are severed. By reliance: Afflictions are severed by relying (āśraya, dependence), that is, by relying on the seven reliances of samadhi (saptāśraya-samādhi, seven kinds of samadhi of reliance), namely, from the first dhyana (prathama-dhyāna) to the seventh realm of nothingness (ākiñcanyāyatana). By cultivation: Afflictions are severed by cultivating (bhāvanā, practice) the four foundations of mindfulness (catuḥ-smṛtyupasthāna, four establishments of mindfulness), the four right exertions (catvāraḥ-samyakprahāṇa, four right efforts) and even by cultivating the eightfold noble path (āryāṣṭāṅga-mārga, noble eightfold path). And the order of attainment of severance: There are five orders (krama, sequence) for the severance of afflictions: 1. First, sever the afflictions to be severed by the path of seeing (darśana-mārga, path of seeing). 2. Later, sever the afflictions to be severed by the path of cultivation (bhāvanā-mārga, path of cultivation). 3. First, gradually subdue (damatha, subdue) the manifest afflictions (paryavasthāna-kleśa, afflictions of entanglement). 4. Then, permanently sever (prahāṇa, severance) all afflictions. 5. Finally, transcend (atikrama, transcendence) all afflictions. Furthermore, the verse says: The differences in severance should be known, as well as the characteristics and benefits of severance. Thus, as has been said, many kinds should also be known. The treatise says: The differences in severance should be known, many kinds: There are many kinds of differences in the severance of afflictions. For example, there is the severance of entanglements (paryavasthāna, entanglements), there is the severance of latent tendencies (anuśaya, latent afflictions), there is severance by the mundane path (laukika-mārga, worldly path), there is severance by the supramundane path (lokottara-mārga, path beyond the world), there is attention by the Hearer Vehicle (śrāvakayāna, Hearer Vehicle), there is attention by the Solitary Buddha Vehicle (pratyekabuddhayāna, Solitary Buddha Vehicle), there is attention by the Bodhisattva Vehicle (bodhisattvayāna, Bodhisattva Vehicle), there is temporary severance, there is ultimate severance. Such differences in the extinction of afflictions should be known. The characteristics and benefits of severance should also be known, many kinds: There are many kinds of characteristics and benefits of the severance of afflictions that should be known, as extensively explained in the sutras. For example, one will not fall (cyavana, fall) into evil destinies, one will certainly proceed towards bodhi (bodhi, enlightenment), one has already arrived at the true Dharma (saddharma, true Dharma), one is near the true Dharma, one realizes the true Dharma, one obtains the source of realization, one obtains the source of universal realization, one achieves the accomplishment of noble wisdom and vision (ārya-jñāna-darśana-sampadā, accomplishment of noble wisdom and vision), one no longer clings to phenomena such as suffering and pleasure, whether done by oneself, done by others, done jointly by oneself and others, and done neither by oneself nor by others, nor does one cling to various sufferings and pleasures, thinking that they arise without cause, one no longer intentionally takes the lives of beings in the animal realm (tiryagyoni, animal realm), etc., one no longer intentionally transgresses various precepts (śikṣāpada, precepts), one is no longer able to initiate the five heinous crimes (pañcānantarya-karma, five heinous crimes), one no longer seeks and requests various non-Buddhist teachers (tīrthika-ācārya, non-Buddhist teachers), nor does one regard them as true fields of merit (puṇyakṣetra, field of merit), one no longer gazes upon and observes the faces of other śramaṇas (śramaṇa, renunciates), brahmins (brāhmaṇa, Hindu priests), and other heretical assemblies, one no longer has doubts and confusions about their Dharma of the three times (past, present, future), one no longer receives the retribution of the eighth existence (aṣṭama-bhava-pratilambha, retribution of the eighth existence). In this way, one attains the fruit of an Arhat (arhat-phala, fruit of an Arhat), one forever exhausts various afflictions, one has completed what should be completed, what should be done has been done, one attains Arhatship, the six unsurpassed abodes (ṣaṭ-sthānāni-anuttarāṇi, six unsurpassed abodes).
法。廣說如經。謂成就六種相續住法。若眼見色心不憂喜舍念正知。如是耳鼻舌身若意識法心不憂喜舍念正知。諸所行行為自利益。為利益他。為利眾生。為樂眾生。為愍世間。為諸天人得義利樂。諸如是等煩惱永斷。有多種相利益應知。
顯揚聖教論卷第三 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第四
無著菩薩造
三藏法師玄奘奉 詔譯攝事品第一之四
如是已說。果諸功德今當說。頌曰。
無量諸解脫 勝處與遍處 無諍妙愿智 無礙解神通
論曰。無量者。謂四無量。廣說如經。一慈無量。謂慈心俱。無怨無憎無有損害。廣大無量極善修習。於一方面如是次第乃至十方一切無邊世界。意解遍滿具足住。慈心俱者。于無苦無樂眾生欲施樂具阿世耶心相應故。無怨者。即彼對治欲加苦具瞋故。無憎者。即彼對治障礙樂具瞋故。無損害者。即彼對治欲與不宜瞋故。廣者。于見所行作意故。大者。于聞所行作意故。無量者。于覺知所行作意故。極善修習者。由串習相應離諸蓋故。於一方面如是次第乃至十方一切無邊世界者。遍緣器世間及有情世間故。意解者。緣意解思惟境界故。遍滿者。緣無間有情境界故。具足住者。如前靜慮中說
【現代漢語翻譯】 現代漢語譯本：法，詳細的解釋如同經典所說。指的是成就六種相續住法。如果眼睛看到顏色，內心不憂愁、不歡喜，保持舍心、正念和正知。同樣，耳朵、鼻子、舌頭、身體，如果意識到了法，內心不憂愁、不歡喜，保持舍心、正念和正知。所有行為都是爲了自己的利益，爲了利益他人，爲了利益眾生，爲了讓眾生快樂，爲了憐憫世間，爲了讓諸天和人們得到義利和快樂。所有這些煩惱永遠斷除。應該知道有多種多樣的利益。
《顯揚聖教論》卷第三 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第四
無著菩薩造
三藏法師玄奘奉 詔譯 攝事品第一之四
像上面所說的，果的各種功德現在開始說。頌文說：
無量諸解脫 勝處與遍處 無諍妙愿智 無礙解神通
論述：無量，指的是四無量心。詳細的解釋如同經典所說。一是慈無量心，指的是慈悲心同在。沒有怨恨，沒有憎恨，沒有損害。廣大無量，極好的修習。在一個方向上是這樣，依次乃至十方一切無邊世界。意念理解遍滿具足而住。慈悲心同在，對於沒有痛苦也沒有快樂的眾生，想要給予他們快樂的阿世耶心（Āśaya，意樂）相應。沒有怨恨，就是對治想要給他們痛苦的嗔恨心。沒有憎恨，就是對治障礙他們快樂的嗔恨心。沒有損害，就是對治想要給予他們不適宜的東西的嗔恨心。廣，是對見所行（所見之境）進行作意。大，是對聞所行（所聞之境）進行作意。無量，是對覺知所行（所覺知之境）進行作意。極善修習，由於串習相應，遠離各種蓋障。在一個方向上是這樣，依次乃至十方一切無邊世界，普遍緣于器世間和有情世間。意解，緣于意解思惟的境界。遍滿，緣于無間有情的境界。具足住，如同前面靜慮中所說。
【English Translation】 English version: The Dharma, explained extensively as in the scriptures. It refers to accomplishing the six kinds of continuous abiding Dharmas. If the eyes see colors, the mind is without sorrow or joy, maintaining equanimity, mindfulness, and right knowledge. Similarly, the ears, nose, tongue, body, if the consciousness is aware of the Dharma, the mind is without sorrow or joy, maintaining equanimity, mindfulness, and right knowledge. All actions are for one's own benefit, for the benefit of others, for the benefit of sentient beings, for the happiness of sentient beings, for compassion towards the world, for the gods and humans to obtain benefit and happiness. All such afflictions are forever severed. It should be known that there are various kinds of benefits.
《Treatise on the Explication of the Sacred Teachings》, Volume 3 Taisho Tripitaka, Volume 31, No. 1602, 《Treatise on the Explication of the Sacred Teachings》
《Treatise on the Explication of the Sacred Teachings》, Volume 4
Composed by Bodhisattva Asanga (無著菩薩)
Translated by Tripiṭaka Master Xuanzang (玄奘), by Imperial Decree, Chapter 1 on Compendium of Matters, Part 4
As has been said above, the various merits of the fruit will now be discussed. The verse says:
Immeasurable Liberations, Superior Abodes and All-Pervading Abodes, Non-Contention, Wonderful Aspiration Wisdom, Unobstructed Understanding and Supernormal Powers.
Treatise: 'Immeasurable' refers to the Four Immeasurables. Explained extensively as in the scriptures. First is Immeasurable Loving-kindness (慈無量). It means being together with a mind of loving-kindness. Without resentment, without hatred, without harm. Vast and immeasurable, extremely well cultivated. In one direction it is like this, successively up to all the ten directions and all boundless worlds. The mind of understanding pervades and dwells completely. Being together with a mind of loving-kindness means being in accordance with the Āśaya (阿世耶, intention) mind of wanting to bestow happiness upon sentient beings who are neither in suffering nor in happiness. 'Without resentment' means counteracting the anger of wanting to inflict suffering upon them. 'Without hatred' means counteracting the anger of obstructing their happiness. 'Without harm' means counteracting the anger of wanting to give them what is unsuitable. 'Vast' means focusing on what is seen. 'Great' means focusing on what is heard. 'Immeasurable' means focusing on what is cognized. 'Extremely well cultivated' means being in accordance with constant practice, being free from all hindrances. 'In one direction it is like this, successively up to all the ten directions and all boundless worlds' means universally connecting with the world of vessels and the world of sentient beings. 'Understanding' means connecting with the realm of mental understanding and contemplation. 'Pervading' means connecting with the realm of uninterrupted sentient beings. 'Dwelling completely' is as described in the previous Dhyana (靜慮).
。二悲無量謂悲心俱。乃至廣說。悲心俱者。于有苦眾生欲拔苦具阿世耶心相應故。無怨者。即彼對治與苦害故。無憎者。即彼對治障礙拔苦害故。無損害者。即彼對治欲與不宜不喜樂故。余如前說。三喜無量。謂喜心俱。乃至廣說。喜心俱者。于有樂眾生隨喜彼樂阿世耶心相應故。無怨者。即彼對治欲與苦具不喜樂故。無憎者。即彼對治障礙樂具不喜樂故。無損害者。即彼對治欲與不宜不喜樂故。余如前說。四舍無量。謂舍心俱。乃至廣說。舍心俱者。欲令不染阿世耶心相應故。無怨者。即彼對治令染貪瞋故。無憎者。即彼對治障礙除染貪瞋故。無損害者。即彼對治顛倒不染貪及瞋故。余如前說。
此四無量體性云何。謂慈以無瞋善根為體。悲以不害善根為體。喜以不嫉善根為體。舍以無貪無瞋善根為體。皆是憐愍眾生法故。於此四中慈唯無瞋。次二無量無瞋一分。舍是無貪無瞋一分。又復與彼相應等持諸心心法。並彼眷屬皆是四無量體。當知先由增上法行善修治心。復依清凈靜慮。方得清凈無量應知。
諸解脫者。謂八解脫廣說如經。一有色諸色觀解脫。有色者。依有色定意解思惟故。諸色者。若色如勝處中廣自分別。觀者。于諸色中為變化自在故。意解思惟顯示彼相故。二內無色想外諸色觀解脫。
【現代漢語翻譯】 現代漢語譯本：二、悲無量，是指與悲心相應。乃至廣為解說。與悲心相應，是因為對於受苦的眾生，想要拔除其痛苦，並具有殷切期望的心念相應。『無怨』，是針對那些施加痛苦和傷害的行為而產生的對治之心。『無憎』，是針對那些阻礙拔除痛苦和傷害的行為而產生的對治之心。『無損害』，是針對那些想要給予不適宜和不快樂的事物而產生的對治之心。其餘的解釋如同前面所說。 三、喜無量，是指與喜心相應。乃至廣為解說。與喜心相應，是因為對於擁有快樂的眾生，隨喜他們的快樂，並具有殷切期望的心念相應。『無怨』，是針對那些想要給予痛苦的事物，不喜樂的行為而產生的對治之心。『無憎』，是針對那些阻礙給予快樂的事物，不喜樂的行為而產生的對治之心。『無損害』，是針對那些想要給予不適宜和不快樂的事物而產生的對治之心。其餘的解釋如同前面所說。 四、舍無量，是指與舍心相應。乃至廣為解說。與舍心相應，是因為想要使心不被染污，並具有殷切期望的心念相應。『無怨』，是針對那些使心被貪婪和嗔恨染污的行為而產生的對治之心。『無憎』，是針對那些阻礙去除貪婪和嗔恨染污的行為而產生的對治之心。『無損害』，是針對那些顛倒不去除貪婪和嗔恨的行為而產生的對治之心。其餘的解釋如同前面所說。 這四種無量心的體性是什麼呢？慈無量以無嗔（advesha）的善根為體性，悲無量以不害（avihimsa）的善根為體性，喜無量以不嫉（anabhidya）的善根為體性，舍無量以無貪（alobha）和無嗔（advesha）的善根為體性。這些都是憐憫眾生的法。在這四種無量心中，慈無量只有無嗔（advesha），其次的兩種無量心有無嗔（advesha）的一部分。舍無量是無貪（alobha）和無嗔（advesha）的一部分。此外，與這些無量心相應的等持（samadhi）以及各種心所法，以及它們的眷屬，都是四無量心的體性。應當知道，首先通過增上法行（adhipati-dharma）善加修治心，再依靠清凈的靜慮（dhyana），才能獲得清凈的無量心。 諸解脫，指的是八解脫，詳細的解說如同經中所說。第一種解脫是『有色諸色觀解脫』。『有色』，是因為依靠有色定（rupa-dhyana）的意解思惟。『諸色』，是指像勝處（ayatana）中那樣廣泛地分別各種色。『觀』，是爲了在各種色中獲得變化自在，意解思惟顯示那些相狀。
【English Translation】 English version: Second, Immeasurable Compassion means being associated with a compassionate mind. And so on, extensively explained. Being associated with a compassionate mind means being in accord with the mind that earnestly desires to remove suffering from sentient beings who are suffering. 'Without resentment' is the antidote to causing suffering and harm. 'Without hatred' is the antidote to obstructing the removal of suffering and harm. 'Without injury' is the antidote to wanting to give what is unsuitable and unpleasant. The rest is as previously stated. Third, Immeasurable Joy means being associated with a joyful mind. And so on, extensively explained. Being associated with a joyful mind means being in accord with the mind that rejoices in the happiness of sentient beings who are happy, with an earnest expectation. 'Without resentment' is the antidote to wanting to give suffering, not taking joy in it. 'Without hatred' is the antidote to obstructing the giving of happiness, not taking joy in it. 'Without injury' is the antidote to wanting to give what is unsuitable and unpleasant. The rest is as previously stated. Fourth, Immeasurable Equanimity means being associated with a mind of equanimity. And so on, extensively explained. Being associated with a mind of equanimity means being in accord with the mind that desires to be free from defilement, with an earnest expectation. 'Without resentment' is the antidote to causing defilement with greed and hatred. 'Without hatred' is the antidote to obstructing the removal of defilement with greed and hatred. 'Without injury' is the antidote to perversely not removing greed and hatred. The rest is as previously stated. What is the nature of these four immeasurables? Immeasurable Loving-kindness has the root of goodness of non-anger (advesha) as its nature. Immeasurable Compassion has the root of goodness of non-harming (avihimsa) as its nature. Immeasurable Joy has the root of goodness of non-jealousy (anabhidya) as its nature. Immeasurable Equanimity has the root of goodness of non-greed (alobha) and non-anger (advesha) as its nature. All of these are methods of compassion for sentient beings. Among these four immeasurables, Loving-kindness only has non-anger (advesha). The next two immeasurables have a portion of non-anger (advesha). Equanimity is a portion of non-greed (alobha) and non-anger (advesha). Furthermore, the samadhi (samadhi) that corresponds to them, as well as the various mental factors, and their retinue, are all the nature of the four immeasurables. It should be known that first, by diligently cultivating the mind through the practice of the Adhipati-dharma (adhipati-dharma), and then relying on pure dhyana (dhyana), one can attain pure immeasurables. The Liberations refer to the eight liberations, extensively explained in the sutras. The first liberation is 'Liberation through the contemplation of forms by one who has form'. 'Having form' is because of relying on the mental contemplation of the Rupa-dhyana (rupa-dhyana). 'Forms' refers to the various forms that are extensively distinguished, as in the ayatanas (ayatana). 'Contemplation' is for the sake of being free to transform within the various forms, the mental contemplation reveals those characteristics.
內無色想者。依無色定意解思惟故。外者。除眼等根意解思惟余色故。諸色觀者。如前說。三凈解脫。身作證具足住。解脫凈者。一向意解思惟凈妙色為得增上安樂住故。解脫者。解脫凈不凈色功用障礙心故。身者意身故。作證者。由智斷得作證故。具足住者。如前說。無色諸解脫如前分別。此中差別者。為欲證得一切種身業自在故。及為解脫彼障故。復除光色作無邊虛空意解思惟故。名第四無邊虛空處解脫。為欲發起聖神通無諍愿智無礙辯等諸功德故。又為證得能助發起彼諸功德心自在故。又為解脫彼障故。復作無邊識意解思惟故。名第五無邊識處解脫。行者作如是發起功德方便。已令第四靜慮起。現在前發諸功德。為欲證得最勝無漏住自在故。又為解脫彼障故。復作無所有意解思惟故。名第六無所有處解脫。為欲證得最第一有住自在故。又為解脫彼障故。復作非想非非想意解思惟故。名第七非想非非想處解脫。為欲證得最勝寂靜住自在故。又為解脫彼障故。復從非想非非想處心進止出入息滅攀緣故。名第八想受滅解脫。
勝處者。謂八勝處。廣說如經。一內有色想。外諸色觀少。若好若惡若劣若勝。于彼諸色勝知勝見得如是想名初勝處。內有色想者。如解脫中說。外者。謂除眼等根顯余色故。諸色觀者。如
【現代漢語翻譯】 現代漢語譯本： 『內無色想者』（內心沒有對色相的執著）：因為依靠無色定的意念來理解和思惟的緣故。 『外者』（外在的）：因為排除眼等根，用意念來理解和思惟其餘色相的緣故。 『諸色觀者』（對各種色相的觀察）：如前面所說。 『三凈解脫，身作證具足住』（三種清凈的解脫，以身作證並具足安住）：『解脫凈者』（解脫清凈）：一心一意地用意念來理解和思惟清凈微妙的色相，爲了獲得增上的安樂住。 『解脫者』（解脫）：從對清凈和不清凈色相的功用障礙心中解脫出來的緣故。 『身者』（身）：指的是意身。 『作證者』（作證）：由於通過智慧斷除煩惱而獲得作證的緣故。 『具足住者』（具足安住）：如前面所說。 『無色諸解脫如前分別』（無色界的各種解脫如前面分別所說）：這裡不同的是，爲了想要證得一切種類的身業自在的緣故，以及爲了解脫那些障礙的緣故，進一步排除光色，用意念來理解和思惟無邊虛空，所以叫做『第四無邊虛空處解脫』。 爲了想要發起聖神通、無諍、愿智、無礙辯等各種功德的緣故，又爲了證得能夠幫助發起那些功德的心自在的緣故，又爲了解脫那些障礙的緣故，進一步作無邊識的意念理解和思惟，所以叫做『第五無邊識處解脫』。 修行者這樣發起功德的方便，已經令第四靜慮生起，現在面前發起各種功德，爲了想要證得最殊勝的無漏住自在的緣故，又爲了解脫那些障礙的緣故，進一步作無所有意的理解和思惟，所以叫做『第六無所有處解脫』。 爲了想要證得最第一的有住自在的緣故，又爲了解脫那些障礙的緣故，進一步作非想非非想意的理解和思惟，所以叫做『第七非想非非想處解脫』。 爲了想要證得最殊勝寂靜住自在的緣故，又爲了解脫那些障礙的緣故，進一步從非想非非想處的心進止出入息滅攀緣，所以叫做『第八想受滅解脫』。 『勝處者』（勝處）：指的是八勝處，詳細的解說如經中所說。 『一內有色想，外諸色觀少，若好若惡若劣若勝，于彼諸色勝知勝見得如是想名初勝處』（內心有對色相的執著，外觀看各種色相，無論是好是壞，是劣是勝，對於那些色相能夠勝知勝見，得到這樣的想法叫做初勝處）：『內有色想者』（內心有對色相的執著）：如解脫中所說。 『外者』（外在的）：指的是排除眼等根而顯現其餘色相的緣故。 『諸色觀者』（對各種色相的觀察）：如...
【English Translation】 English version: 'Inner without color perception': Because relying on the intention of the formless samadhi to understand and contemplate. 'Outer': Because excluding the roots such as the eyes, using intention to understand and contemplate the remaining forms. 'Observing all forms': As previously stated. 'Three pure liberations, body as witness, fully abiding': 'Liberation of purity': Wholeheartedly using intention to understand and contemplate pure and subtle forms, in order to obtain increased blissful abiding. 'Liberation': Because of liberating the mind from the functional obstacles of pure and impure forms. 'Body': Refers to the intentional body. 'Witness': Because of obtaining witness through the wisdom of cutting off afflictions. 'Fully abiding': As previously stated. 'All formless liberations are distinguished as before': The difference here is that in order to attain mastery over all kinds of bodily karma, and in order to liberate from those obstacles, further excluding light and color, using intention to understand and contemplate infinite space, therefore it is called 'Fourth Liberation of the Realm of Infinite Space'. In order to initiate various merits such as holy supernatural powers, non-contention, wish-fulfilling wisdom, unimpeded eloquence, and also in order to attain the mind's mastery that can help initiate those merits, and also in order to liberate from those obstacles, further contemplating the intention of infinite consciousness, therefore it is called 'Fifth Liberation of the Realm of Infinite Consciousness'. The practitioner initiates the means of merit in this way, already causing the fourth dhyana to arise, now initiating various merits in front, in order to attain the most supreme non-leaking abiding mastery, and also in order to liberate from those obstacles, further contemplating the intention of no-thing-ness, therefore it is called 'Sixth Liberation of the Realm of No-thing-ness'. In order to attain the most foremost abiding mastery, and also in order to liberate from those obstacles, further contemplating the intention of neither perception nor non-perception, therefore it is called 'Seventh Liberation of the Realm of Neither Perception Nor Non-Perception'. In order to attain the most supreme tranquil abiding mastery, and also in order to liberate from those obstacles, further from the mind of neither perception nor non-perception, advancing, stopping, exiting, entering, ceasing breath, and ceasing clinging, therefore it is called 'Eighth Liberation of the Cessation of Perception and Sensation'. 'Dominions': Refers to the eight dominions, explained in detail as in the sutras. 'One has internal perception of form, externally observing various forms, whether good or bad, inferior or superior, having superior knowledge and vision of those forms, obtaining such a thought is called the First Dominion': 'One has internal perception of form': As stated in the liberation. 'Outer': Refers to the manifestation of remaining forms excluding the roots such as the eyes. 'Observing all forms': As...
前說。少者。謂資具攝色意解思惟故。若好若惡者。謂凈不凈色之所攝色意解思惟故。若劣若勝者。謂凈不凈聲香味觸之所攝色意解思惟故。于彼諸色勝者。謂能治所治作意思惟。障礙功用所不惱故。知者。用奢摩他道。見者。用毗缽舍那道。得如是想者。謂于實勝中得實勝無慢想故。于不勝中得實不勝無慢想故。二內有色想。外諸色觀多。乃至名第二勝處。內無色想中觀少觀多二種亦爾。內有色想外諸色觀者如前說。多者。顯示有情世間器世間色遍思惟故。余如前說。五內無色想外諸色觀青。青顯青可見。青光猶如烏莫迦花。或如婆羅痆斯染青衣色。如是黃赤白色皆應廣說。此中差別者。黃色如羯尼迦羅花。或如婆羅痆斯染。黃衣色赤色如槃豆時縛迦花。或如婆羅痆斯染赤衣色白色如烏奢那星。或如婆羅痆斯鮮白衣色。青者。謂總句。青顯者謂俱生青。青可見者。謂和合成青。青光者。謂彼二所出鮮凈光青。如青色黃赤白色亦復如是。廣說應知。余如前說。於一處說二譬喻者。此顯俱生和合二種色故。此八勝處與修三種緣色解脫作所依止。后四勝處意解思惟。欲界天色及色界色。又復應知。是諸勝處為治下地種子。隨逐作意思惟。非為對治。自地所治作意思惟。遍處者。謂十遍處。廣說如經。謂地遍處。一能解了上
【現代漢語翻譯】 現代漢語譯本： 前文述說。『少者』，是指資生之具所包含的色、意解和思惟的緣故。『若好若惡者』，是指清凈與不清凈的色所包含的色、意解和思惟的緣故。『若劣若勝者』，是指清凈與不清凈的聲、香、味、觸所包含的色、意解和思惟的緣故。『于彼諸色勝者』，是指能調伏所應調伏的，並能作意思惟，不被障礙和功用所惱亂的緣故。『知者』，是用奢摩他（止，samatha）之道。『見者』，是用毗缽舍那（觀，vipassana）之道。『得如是想者』，是指在真實的殊勝中，得到真實的殊勝而沒有我慢之想的緣故；在不殊勝中，得到真實的不殊勝而沒有我慢之想的緣故。 『二內有色想，外諸色觀多』，乃至稱為第二勝處。內心沒有色想時，向外觀看少和多兩種情況也是如此。『內有色想外諸色觀者』，如前文所說。『多者』，顯示有情世間和器世間的色都普遍地被思惟的緣故。其餘如前文所說。 『五內無色想外諸色觀青。青顯青可見。青光猶如烏莫迦花，或如婆羅痆斯（Varanasi）染青衣色。』像這樣，黃色、赤色、白色都應該廣泛地解說。這其中的差別是，黃色像羯尼迦羅花，或像婆羅痆斯染的黃衣的顏色；赤色像槃豆時縛迦花，或像婆羅痆斯染的赤衣的顏色；白色像烏奢那星，或像婆羅痆斯鮮白的衣的顏色。『青者』，是指總的概括。『青顯者』，是指俱生的青色。『青可見者』，是指和合而成的青色。『青光者』，是指那兩種青色所發出的鮮明清凈的光芒。像青色一樣，黃色、赤色、白色也應該這樣廣泛地解說，應該知道。其餘如前文所說。 在一處說兩種譬喻，這是爲了顯示俱生和和合兩種色。這八勝處，是修習三種緣色的解脫所依賴的基礎。后四勝處是意解思惟欲界天色和**色。又應該知道，這些勝處是爲了調伏下地的種子，隨順作意思惟，而不是爲了對治自地所應調伏的作意思惟。遍處，是指十遍處，詳細的解說如經文所說。所謂地遍處，是能夠了解上文的。
【English Translation】 English version: Previously explained. 'Few' refers to the form, mental understanding, and thought included in the requisites. 'Good or bad' refers to the form, mental understanding, and thought included in pure and impure forms. 'Inferior or superior' refers to the form, mental understanding, and thought included in pure and impure sounds, smells, tastes, and tactile sensations. 'Superior among those forms' refers to the ability to subdue what should be subdued, to contemplate without being disturbed by obstacles or functions. 'Knower' uses the path of Samatha (tranquility, samatha). 'Seer' uses the path of Vipassana (insight, vipassana). 'Obtaining such a thought' refers to obtaining true superiority without arrogance in true superiority, and obtaining true non-superiority without arrogance in non-superiority. 'Two, with internal form perception, observing many external forms,' up to the second sphere of mastery. When there is no internal form perception, observing few and many external forms is also the same. 'With internal form perception, observing external forms' is as previously explained. 'Many' indicates that the forms of sentient beings' world and the vessel world are universally contemplated. The rest is as previously explained. 'Five, with no internal form perception, observing external forms as blue. Blue is apparent, blue is visible. Blue light is like the Umoka flower, or like the color of blue cloth dyed in Varanasi.' Likewise, yellow, red, and white should be extensively explained. The difference here is that yellow is like the Karnikara flower, or like the color of yellow cloth dyed in Varanasi; red is like the Bandhujivaka flower, or like the color of red cloth dyed in Varanasi; white is like the Osana star, or like the fresh white cloth of Varanasi. 'Blue' refers to the general summary. 'Blue is apparent' refers to the co-arisen blue. 'Blue is visible' refers to the compounded blue. 'Blue light' refers to the bright and pure light emitted by those two blues. Like blue, yellow, red, and white should also be extensively explained, it should be known. The rest is as previously explained. Saying two metaphors in one place is to show both co-arisen and compounded forms. These eight spheres of mastery are the basis upon which the three liberations related to form are cultivated. The last four spheres of mastery are mental understanding and contemplation of the form of the desire realm heavens and ** form. Furthermore, it should be known that these spheres of mastery are for subduing the seeds of the lower realms, following the contemplation, not for counteracting the contemplation that should be subdued in one's own realm. Pervasions refer to the ten pervasions, explained in detail as in the sutras. The earth pervasion is the ability to understand the above.
下及傍無二無量。如是水火風遍。青黃赤白虛空識遍。上下及傍無二無量。地遍處者。由色所依遍滿故。彼能依色亦遍滿。由彼增長故。一能解了者。謂能證此觀補特伽羅。上下及傍者。謂遍滿諸方及四維故。無二者。離余諸界及不雜顯色遍滿故。無量者。無有分齊相遍滿故。如地遍處余水火風青黃赤白亦復如是。如其所應。虛空遍處者。謂對治一切色相作意思惟遍滿故。余如前說。識遍處者。謂緣無量識作意思惟遍滿故。余如前說。
此中由三解脫故得勝色自在。由得彼已方可說言勝色自在極成就故。識處已上無有遍滿。所緣無量形段依止分別遠離故。應知勝處及與遍處。是諸解脫能清凈道。由諸勝處勝所緣故。由諸遍處所緣遍故。能令解脫清凈應知。
無諍者。謂能守護他煩惱行之所引攝無癡智見性。及彼相應等持諸心心法。由此行多所行故。
妙愿智者。謂於三世及非世攝所知法中無餘如實了知之所引攝無癡智見性。及彼相應等持諸心心法。由此行多所行故。
無礙解者。謂四無礙解。廣說如經。一法無礙解。謂於一切種一切法差別名中。如實覺悟之所引攝無癡智見性。及彼相應等持諸心心法。二義無礙解。謂於一切種一切法種種相中。如實覺悟之所引攝無癡智見性。余如前說。三訓
【現代漢語翻譯】 現代漢語譯本：下至旁邊沒有二元和限量。像這樣，水、火、風普遍存在。青、黃、赤、白、虛空、識普遍存在。上下及旁邊沒有二元和限量。地遍處，因為顏色所依賴的遍滿，所以能依賴的顏色也遍滿。由於它的增長。一個能理解的人，是指能證得此觀的補特伽羅（pudgala，人）。上下及旁邊，是指遍滿各方及四維。沒有二元，是由於遠離其他各界及不雜顯色而遍滿。無量，是沒有分界相而遍滿。如地遍處，其餘水、火、風、青、黃、赤、白也是這樣。如其所應。虛空遍處，是指對治一切色相，作意思惟而遍滿。其餘如前所說。識遍處，是指緣無量識，作意思惟而遍滿。其餘如前所說。 這裡，由於三種解脫，所以得到殊勝的顏色自在。由於得到它之後，才可以稱為殊勝的顏色自在極成就。識處以上沒有遍滿，因為所緣的無量形狀段落依止分別遠離。應該知道勝處及遍處，是諸解脫能清凈的道路。由於諸勝處殊勝的所緣，由於諸遍處所緣的普遍，能使解脫清凈，應該知道。 無諍，是指能夠守護他人煩惱行為所引發的無癡智見性，以及與它相應的等持諸心心法。由於這種行為經常被實行。 妙愿智，是指對於三世及非世所攝的所知法中，沒有剩餘地如實了知的所引發的無癡智見性，以及與它相應的等持諸心心法。由於這種行為經常被實行。 無礙解，是指四無礙解。詳細的解釋如經中所說。一、法無礙解，是指對於一切種類一切法的差別名稱中，如實覺悟所引發的無癡智見性，以及與它相應的等持諸心心法。二、義無礙解，是指對於一切種類一切法的種種相中，如實覺悟所引發的無癡智見性。其餘如前所說。三、訓
【English Translation】 English version: Below and beside, there is no duality and no limit. Thus, water, fire, and wind are pervasive. Blue, yellow, red, white, space, and consciousness are pervasive. Above, below, and beside, there is no duality and no limit. The earth kasina (earth totality) is because the color it relies on is pervasive, so the color that relies on it is also pervasive. Because of its increase. One who can understand refers to the pudgala (person) who can realize this contemplation. Above, below, and beside refer to pervasiveness in all directions and the four intermediate directions. No duality is due to being separate from other realms and not mixed with manifest colors, thus being pervasive. Limitless means being pervasive without boundaries. Like the earth kasina, the remaining water, fire, wind, blue, yellow, red, and white are also the same. As appropriate. The space kasina refers to counteracting all color appearances, contemplating with intention, and being pervasive. The rest is as previously stated. The consciousness kasina refers to contemplating with intention on limitless consciousness and being pervasive. The rest is as previously stated. Here, due to the three liberations, one obtains superior color mastery. Because after obtaining it, it can be said that superior color mastery is extremely accomplished. Above the consciousness sphere, there is no pervasiveness because the objects of limitless shapes, sections, and dependencies are separated. It should be known that the superior abodes and the kasinas are the paths that can purify liberation. Because of the superior objects of the superior abodes, and because of the pervasiveness of the objects of the kasinas, they can purify liberation, it should be known. Non-contention refers to the nature of non-deluded wisdom and insight that can protect others from the afflictive actions they are led by, and the samadhi (concentration) and mental factors corresponding to it. Because this practice is frequently performed. Wonderful aspiration wisdom refers to the nature of non-deluded wisdom and insight that, in regard to knowable dharmas (phenomena) included in the three times and the non-worldly, completely and truly knows without remainder, and the samadhi (concentration) and mental factors corresponding to it. Because this practice is frequently performed. Unimpeded understanding refers to the four unimpeded understandings. Detailed explanations are as stated in the sutras (discourses). First, unimpeded understanding of the dharma (teachings) refers to the nature of non-deluded wisdom and insight that, in regard to the different names of all kinds of dharmas (phenomena), truly awakens, and the samadhi (concentration) and mental factors corresponding to it. Second, unimpeded understanding of meaning refers to the nature of non-deluded wisdom and insight that, in regard to the various aspects of all kinds of dharmas (phenomena), truly awakens. The rest is as previously stated. Third, training
詞無礙解。謂於一切種一切法訓釋詞中。如實覺悟之所引攝無癡智見性。余如前說。四辯才無礙解。謂於一切種一切法通達中。如實覺悟之所引攝無癡智見性。及彼相應等持諸心心法。由此行多所行故。神通者。謂六神通。如經廣說。一神境智見作證通。謂為示現一切種身業自在無癡智見性。及彼相應等持諸心心法。由此行行多決定境界故。二天耳智見作證通。謂為隨聞一切種語業無癡智見性。余如前說。三心差別智見作證通。謂為入一切種他心行無癡智見性。余如前說。四宿住隨念智見作證通。謂為入一切種前際趣行無癡智見性。余如前說。五死生智見作證通。謂為入一切種有情趣行無癡智見性。余如前說。六漏盡智見作證通。謂為入出離一切煩惱及無餘苦無癡智見性。及彼相應等持諸心心法。由此行行多決定境界故。複次頌曰。
諸相好清凈 及諸力無畏 不護與念住 永斷諸習氣
論曰。諸相者。謂三十二大丈夫相。廣說如經。一善安立足大丈夫相。由如來菩提資糧善圓滿故。具足受持平等行故。感得此相。由此相故。有暫見者。即信如來是大丈夫足相足幖幟足形貌。如善安立足相。如是諸餘大丈夫相如其所應盡當知。謂于手中應說手相手幖幟手形貌。如是于頭頂等所餘支節。各隨其名應當廣
【現代漢語翻譯】 現代漢語譯本 詞無礙解：指對於一切種類、一切法的訓釋詞語中，如實覺悟所引發的無癡智慧見性。其餘部分如前文所述。 四辯才無礙解：指對於一切種類、一切法的通達中，如實覺悟所引發的無癡智慧見性，以及與此相應的等持（Samadhi）和各種心心法（Citta-cetasika）。因為通過這種行為能夠廣泛地實踐。 神通：指六神通，如經典中廣泛描述的。 一、神境智見作證通：指爲了示現一切種類的身業自在的無癡智慧見性，以及與此相應的等持和各種心心法。因為通過這種行為能夠確定許多決定的境界。 二、天耳智見作證通：指爲了隨聞一切種類的語業的無癡智慧見性。其餘部分如前文所述。 三、心差別智見作證通：指爲了進入一切種類的他人心行的無癡智慧見性。其餘部分如前文所述。 四、宿住隨念智見作證通：指爲了進入一切種類的前世趣行的無癡智慧見性。其餘部分如前文所述。 五、死生智見作證通：指爲了進入一切種類的有情趣行的無癡智慧見性。其餘部分如前文所述。 六、漏盡智見作證通：指爲了進入出離一切煩惱以及無餘痛苦的無癡智慧見性，以及與此相應的等持和各種心心法。因為通過這種行為能夠確定許多決定的境界。 再次，頌曰： 『諸相好清凈，及諸力無畏，不護與念住，永斷諸習氣。』 論曰：諸相，指三十二大丈夫相，詳細的描述如經典所說。 一、善安立足大丈夫相：由於如來菩提資糧善於圓滿，具足受持平等行，感得此相。因為這個相的緣故，有暫時見到的人，立即相信如來是大丈夫，足相、足幖幟、足形貌。如同善安立足相一樣，其餘的大丈夫相也應當如其所應地瞭解。在手中應當說手相、手幖幟、手形貌。像這樣在頭頂等其餘的肢體部分，各自根據其名稱應當廣泛地說明。
【English Translation】 English version 'Word Unobstructed Exegesis' refers to the non-delusional wisdom and insight nature induced by truly awakening within the explanatory words of all kinds of all Dharmas. The rest is as previously described. 'Four Eloquence Unobstructed Exegesis' refers to the non-delusional wisdom and insight nature induced by truly awakening within the thorough understanding of all kinds of all Dharmas, as well as the Samadhi (equanimity) and various Citta-cetasikas (mental factors) corresponding to it. This is because through this practice, one can practice extensively. 'Supernatural Powers' refers to the six supernatural powers, as widely described in the scriptures. 1. 'Supernatural Realm Wisdom and Insight Witnessing Power' refers to the non-delusional wisdom and insight nature for demonstrating the mastery of all kinds of body karma, as well as the Samadhi and various Citta-cetasikas corresponding to it. This is because through this practice, one can determine many definite realms. 2. 'Divine Ear Wisdom and Insight Witnessing Power' refers to the non-delusional wisdom and insight nature for hearing all kinds of speech karma. The rest is as previously described. 3. 'Discernment of Minds Wisdom and Insight Witnessing Power' refers to the non-delusional wisdom and insight nature for entering into all kinds of others' mental activities. The rest is as previously described. 4. 'Recollection of Past Lives Wisdom and Insight Witnessing Power' refers to the non-delusional wisdom and insight nature for entering into all kinds of past existences. The rest is as previously described. 5. 'Knowledge of Death and Rebirth Wisdom and Insight Witnessing Power' refers to the non-delusional wisdom and insight nature for entering into all kinds of sentient beings' existences. The rest is as previously described. 6. 'Exhaustion of Defilements Wisdom and Insight Witnessing Power' refers to the non-delusional wisdom and insight nature for entering into the liberation from all afflictions and the absence of remaining suffering, as well as the Samadhi and various Citta-cetasikas corresponding to it. This is because through this practice, one can determine many definite realms. Furthermore, the verse says: 'All marks and qualities are pure, and all powers are fearless, non-protection and mindfulness, permanently severing all habitual tendencies.' The treatise says: 'All marks' refers to the thirty-two marks of a great man (Mahapurusha Lakshana), as described in detail in the scriptures. 1. 'Well-Established Feet Mark of a Great Man': Due to the Buddha's resources for enlightenment being well-perfected and possessing the practice of equality, this mark is attained. Because of this mark, those who see it even briefly immediately believe that the Tathagata is a great man, with the marks, signs, and appearance of feet. Just as with the well-established feet mark, the remaining marks of a great man should be understood accordingly. Regarding the hands, one should speak of the marks, signs, and appearance of hands. Similarly, for the remaining limbs such as the crown of the head, each should be explained extensively according to its name.
說。好者。謂八十種好。廣說如經。是諸好等若具足相攝。如菩薩地中說。若隨眾生所宜隨勝相攝。如大慧度經說。若廣分別諸好應知。如廣分別相中說。清凈者。謂四一切相清凈。廣說如經。一依止清凈。謂由如來證得一切相清凈智及一切相清凈斷故。于依止取住舍中。究竟無上自在。二境界清凈。謂由如來證得一切相清凈智及一切相清凈斷故。於一切事變化境界中。究竟無上自在。三心清凈。謂由如來證得一切相清凈智及一切相清凈斷故。於一切相世出世善根增長心中。究竟無上自在。四智清凈。謂由如來證得一切相清凈智及一切相清凈斷故。於一切相所知中。無著無礙智究竟無上自在。
諸力者。謂如來十力。廣說如經。一處非處智力。謂於一切相因果中能如實問記無礙智性及彼相應等持諸心心法。二自業智力。謂於一切相各別處所相續所起業及所得報中無礙智性。余如前說。三靜慮解脫三摩地三摩缽底智力。謂于攝受一切相世間清凈功德方便中無礙智性。余如前說四根上下智力。謂于出世間功德所依一切相所化有情根差別中無礙智性。余如前說五種種勝解智力。謂於一切相所化有情阿世耶差別中無礙智性。余如前說。六種種界智力。謂於一切相所化有情隨眠差別中無礙智性。余如前說。七遍趣行智力。
【現代漢語翻譯】 現代漢語譯本： 說：『好』指的是八十種好相。詳細的解釋如同經典所說。這些好相如果以具足相來概括，就像《菩薩地》中所說的那樣。如果根據眾生的根器而以殊勝的相來概括，就像《大慧度經》中所說的那樣。如果要廣泛地分別各種好相，應當知道，就像在廣泛分別相中說的那樣。 『清凈』指的是四種一切相清凈。詳細的解釋如同經典所說。第一是依止清凈，這是因為如來證得了一切相清凈智和一切相清凈斷，所以在依止、取、住、舍中，達到了究竟無上的自在。第二是境界清凈，這是因為如來證得了一切相清凈智和一切相清凈斷，所以在一切事物的變化境界中，達到了究竟無上的自在。第三是心清凈，這是因為如來證得了一切相清凈智和一切相清凈斷，所以在一切世間和出世間的善根增長心中，達到了究竟無上的自在。第四是智清凈，這是因為如來證得了一切相清凈智和一切相清凈斷，所以在一切所知的事物中，無著無礙的智慧達到了究竟無上的自在。 『諸力』指的是如來的十力。詳細的解釋如同經典所說。第一是處非處智力，指的是對於一切事物的因果關係，能夠如實地問答和記述，具有無礙的智慧，以及與此相應的等持和各種心心所法。第二是自業智力，指的是對於一切事物各自不同的處所、相續產生的業，以及所得到的果報，具有無礙的智慧。其餘的解釋如同前面所說。第三是靜慮解脫三摩地三摩缽底智力，指的是對於攝受一切世間清凈功德的方便，具有無礙的智慧。其餘的解釋如同前面所說。第四是根上下智力，指的是對於出世間功德所依的一切所化有情的根器差別，具有無礙的智慧。其餘的解釋如同前面所說。第五是種種勝解智力，指的是對於一切所化有情的意樂差別，具有無礙的智慧。其餘的解釋如同前面所說。第六是種種界智力，指的是對於一切所化有情的隨眠差別，具有無礙的智慧。其餘的解釋如同前面所說。第七是遍趣行智力。
【English Translation】 English version: It is said: 'Good' refers to the eighty minor marks (of a Buddha). Detailed explanations are as found in the scriptures. These marks, if comprehensively summarized by their completeness, are as described in the Bodhisattvabhumi (Treatise on the Stages of a Bodhisattva). If summarized by their superior aspects according to the capacity of sentient beings, are as described in the Mahaprajnaparamita Sutra. If one wishes to extensively differentiate the various marks, it should be known as described in the section on extensive differentiation of marks. 'Purity' refers to the four kinds of all-aspect purity. Detailed explanations are as found in the scriptures. First is purity of support, which is because the Tathagata (Thus-Gone One) has attained the wisdom of all-aspect purity and the cessation of all-aspect purity, and therefore has ultimate and unsurpassed freedom in relying on, taking, dwelling in, and abandoning. Second is purity of realm, which is because the Tathagata has attained the wisdom of all-aspect purity and the cessation of all-aspect purity, and therefore has ultimate and unsurpassed freedom in the changing realms of all things. Third is purity of mind, which is because the Tathagata has attained the wisdom of all-aspect purity and the cessation of all-aspect purity, and therefore has ultimate and unsurpassed freedom in the mind that increases all worldly and transworldly roots of goodness. Fourth is purity of wisdom, which is because the Tathagata has attained the wisdom of all-aspect purity and the cessation of all-aspect purity, and therefore has ultimate and unsurpassed freedom in all that is knowable, with unobstructed and unimpeded wisdom. 'The powers' refer to the ten powers of the Tathagata. Detailed explanations are as found in the scriptures. First is the power of knowing what is possible and impossible, which refers to the unobstructed wisdom of being able to truthfully question, record, and describe the causal relationships of all things, as well as the samadhi (concentration) and various mental factors that correspond to it. Second is the power of knowing the consequences of actions, which refers to the unobstructed wisdom of knowing the various locations, continuous arising of actions, and the resulting retributions of all things. The rest is as described before. Third is the power of knowing the dhyanas (meditative absorptions), liberations, samadhis, and samapattis (attainments), which refers to the unobstructed wisdom in the means of gathering all worldly pure merits. The rest is as described before. Fourth is the power of knowing the superior and inferior faculties, which refers to the unobstructed wisdom in the differences of the faculties of all sentient beings to be transformed, who rely on transworldly merits. The rest is as described before. Fifth is the power of knowing the various resolutions, which refers to the unobstructed wisdom in the differences of the intentions of all sentient beings to be transformed. The rest is as described before. Sixth is the power of knowing the various realms, which refers to the unobstructed wisdom in the differences of the latent tendencies of all sentient beings to be transformed. The rest is as described before. Seventh is the power of knowing the paths leading everywhere.
謂於一切相乘出離差別中無礙智性。余如前說。八宿住隨念智力。謂於一切相前際趣差別中無礙智性。余如前說。九死生智力。謂於一切相后際趣差別中無礙智性。余如前說。十漏盡智力。謂於一切相趣非趣出離方便差別中無礙智性。及彼相應等持諸心心法。又諸力中一切應說能如實問記。
無畏者。謂四無畏。廣說如經。一佛作誠言我是正等覺者。若有難言於是法中不正等覺。我於此難正見無緣。是故無畏。謂如來證得妙善清凈一切種智故。二佛作誠言。我諸漏已盡。若有難言如是如是諸漏未盡。我於此難正見無緣。是故無畏。謂如來證得妙善清凈一切種斷故。此二無畏依自利德。三佛作誠言。我為弟子說障礙法染必為障。若有難言染習此法不能為障。我於此難正見無緣。是故無畏。謂依如來為所化有情說一切種所對治法。四佛作誠言。我為弟子說出離道修定出離。若有難言雖修此道不能出離不正盡苦及證苦邊。我於此難正見無緣是故無畏。謂依如來為所化有情說一切種能對治法。此二無畏依利他德。
不護者。謂三不護。廣說如經。一如來現行身業妙善清凈無不清凈。現行身業可須覆藏。是故不護。謂如來一切種一切時身業妙善清凈故。為所化有情正說法時。能以勝力折伏攝受一切徒眾。如身業不護
【現代漢語翻譯】 現代漢語譯本： 所謂對於一切相的生起、脫離、差別中，具有無礙的智慧。其餘的解釋如前所述。第八是宿住隨念智力（能回憶過去世的智慧力量），即對於一切相的前際（過去）的趨向和差別中，具有無礙的智慧。其餘的解釋如前所述。第九是死生智力（能知眾生死後生於何處的智慧力量），即對於一切相的后際（未來）的趨向和差別中，具有無礙的智慧。其餘的解釋如前所述。第十是漏盡智力（斷盡一切煩惱的智慧力量），即對於一切相的趨向、非趨向、脫離方便的差別中，具有無礙的智慧，以及與此相應的等持（禪定）和各種心心所法。此外，在各種力中，一切都應該說能夠如實地回答問題。
無畏，指的是四無畏。詳細的解釋如經中所說。第一，佛作真實語說：『我是正等覺者（完全覺悟的人）。』如果有人反駁說：『在這個法中，你不是正等覺。』我對於這種反駁，正見（正確的見解）認為沒有理由。所以是無畏。這是因為如來證得了妙善清凈的一切種智（對一切事物和道理的智慧）。第二，佛作真實語說：『我的各種煩惱已經斷盡。』如果有人反駁說：『像這樣這樣的煩惱你還沒有斷盡。』我對於這種反駁，正見認為沒有理由。所以是無畏。這是因為如來證得了妙善清凈的一切種斷（斷除一切煩惱）。這兩種無畏是依于自利之德。
第三，佛作真實語說：『我為弟子說障礙之法，染著必定成為障礙。』如果有人反駁說：『染習這種法不能成為障礙。』我對於這種反駁，正見認為沒有理由。所以是無畏。這是因為如來依于為所化有情（可以被教化引導的眾生）說一切種所對治法（能夠對治煩惱的方法）。第四，佛作真實語說：『我為弟子說出離之道，修習禪定就能出離。』如果有人反駁說：『即使修習這種道，也不能出離，不能完全止息痛苦，也不能證得苦的邊際（涅槃）。』我對於這種反駁，正見認為沒有理由。所以是無畏。這是因為如來依于為所化有情說一切種能對治法。這兩種無畏是依于利他之德。
不護，指的是三不護。詳細的解釋如經中所說。第一，如來現行的身業（身體的行為）妙善清凈，沒有不清凈的，現行的身業需要覆藏嗎？所以不需要守護。這是因為如來一切種一切時身業妙善清凈的緣故。在為所化有情正確說法時，能夠以殊勝的力量折伏和攝受一切徒眾。就像身業不護一樣。
【English Translation】 English version: It refers to the unimpeded wisdom regarding the arising, departure, and differences of all phenomena. The rest is as previously explained. The eighth is the power of recollection of past lives (Sanskrit: Pūrva-nivāsānusmṛti-jñāna-bala), which is the unimpeded wisdom regarding the tendencies and differences of the past of all phenomena. The rest is as previously explained. The ninth is the power of knowledge of death and rebirth (Sanskrit: Cyuty-upapāda-jñāna-bala), which is the unimpeded wisdom regarding the tendencies and differences of the future of all phenomena. The rest is as previously explained. The tenth is the power of the exhaustion of outflows (Sanskrit: Āsravakṣaya-jñāna-bala), which is the unimpeded wisdom regarding the tendencies, non-tendencies, and differences in the means of liberation of all phenomena, as well as the samādhi (concentration) and various mental factors corresponding to it. Furthermore, among all the powers, it should be said that one can truthfully answer questions.
Fearlessness refers to the four fearlessnesses (Sanskrit: Vaiśāradya). The detailed explanation is as stated in the sutras. First, the Buddha makes a truthful statement: 'I am a fully enlightened one (Sanskrit: Samyak-saṃbuddha).' If someone argues, 'In this Dharma, you are not fully enlightened,' I have no reason to fear this objection based on my correct view. Therefore, I am fearless. This is because the Tathāgata (Buddha) has attained the wonderfully pure all-knowing wisdom (Sanskrit: Sarvākāra-jñatā). Second, the Buddha makes a truthful statement: 'My outflows are exhausted.' If someone argues, 'Such and such outflows are not yet exhausted,' I have no reason to fear this objection based on my correct view. Therefore, I am fearless. This is because the Tathāgata has attained the wonderfully pure complete cessation of all outflows. These two fearlessnesses are based on the virtue of self-benefit.
Third, the Buddha makes a truthful statement: 'I teach my disciples that attachment to obstructing factors will certainly be an obstacle.' If someone argues, 'Practicing this Dharma will not be an obstacle,' I have no reason to fear this objection based on my correct view. Therefore, I am fearless. This is because the Tathāgata teaches all kinds of antidotes to those who can be transformed (Sanskrit: Vineya). Fourth, the Buddha makes a truthful statement: 'I teach my disciples the path of liberation, and practicing meditation will lead to liberation.' If someone argues, 'Even if one practices this path, one cannot be liberated, cannot completely cease suffering, and cannot attain the end of suffering (Nirvana),' I have no reason to fear this objection based on my correct view. Therefore, I am fearless. This is because the Tathāgata teaches all kinds of antidotes to those who can be transformed. These two fearlessnesses are based on the virtue of benefiting others.
Non-protection refers to the three non-protections (Sanskrit: Asamvara). The detailed explanation is as stated in the sutras. First, the Tathāgata's physical actions are wonderfully pure, without any impurity. Is there a need to conceal these physical actions? Therefore, there is no need for protection. This is because the Tathāgata's physical actions are wonderfully pure at all times and in all ways. When correctly teaching the Dharma to those who can be transformed, he can subdue and embrace all followers with superior power. It is like the non-protection of physical actions.
。如是第二語業不護第三意業不護應知。
念住者。謂三念住。廣說如經。此即攝受所化眾時於三種徒眾行差別中住最勝舍不愛不恚不染心性。
永斷諸習氣者。謂諸如來出離無始無量無數大劫生死。為證自性不隨轉故。證得如來妙凈智斷。複次頌曰。
無忘失妙法 及如來大悲 佛不共德法 一切種妙智
論曰。無忘失妙法者。謂為證一切種一切所化有情一切所作事不過時故。證得如來妙凈智斷。
及如來大悲者。謂如來悲由四種因緣。說名大悲。一依止一切種妙善清凈轉依所作成就故。二長時修習所得故。三妙善清凈智所引故。四緣極深固種種堅牢一切相苦境界故。
佛不共德法者。謂十八不共佛法。廣說如經。超過一切聲聞獨覺地故。彼建立應知。一如來無誤失業。謂無不染污誤犯失故。二無卒暴音。謂無不染污高笑暴音故。三無忘失念。謂無不染污久作久說不隨念故。四無不定心。謂於一切威儀行住等中。作意等持恒隨轉故。五無種種想。謂于流轉寂滅中。證得無分別無差別智故。六無不擇已舍。謂究竟不捨有情事故。七欲無退。謂得所知障清凈故。如欲無退如是。八正勤無退。九念無退。十等持無退。十一慧無退。十二解脫解脫智見無退應知。十三於過去世無著
【現代漢語翻譯】 如是，第二種語業的不防護，第三種意業的不防護，應當知曉。
『念住』（Smṛtyupasthāna）是指三種念住。詳細的解釋如同經文所說。這指的是在攝受所教化的眾生時，對於三種不同根器的徒眾，安住于最殊勝的舍心，沒有愛、沒有嗔、沒有染污的心性。
『永斷諸習氣』指的是諸如來出離無始無量無數大劫的生死輪迴，爲了證得自性而不隨順流轉的緣故，證得了如來妙凈智斷（Ārya-viśuddha-jñāna-chedana）。接下來是頌文：
『無忘失妙法，及如來大悲，佛不共德法，一切種妙智』
論曰：『無忘失妙法』，指的是爲了證得一切種類、一切所教化的有情、一切所作之事都不會錯過時機，證得了如來妙凈智斷。
『及如來大悲』，指的是如來的大悲由於四種因緣，所以被稱為大悲。第一，依靠一切種類妙善清凈的轉依（āśraya-parivṛtti）所作成就的緣故。第二，長時間修習所得的緣故。第三，由妙善清凈的智慧所引導的緣故。第四，所緣的境界是極其深刻、穩固、種種堅牢的一切相的痛苦的緣故。
『佛不共德法』，指的是十八不共佛法。詳細的解釋如同經文所說。這是因為超過了一切聲聞（Śrāvaka）、獨覺（Pratyekabuddha）的境界的緣故。它們的建立應當知曉：一、如來沒有誤失的業，指的是沒有不染污的誤犯過失的緣故。二、沒有卒暴的音聲，指的是沒有不染污的高聲大笑和粗暴的音聲的緣故。三、沒有忘失的念，指的是沒有不染污的對於很久以前做過的事情和說過的話不隨唸的緣故。四、沒有不定的心，指的是在一切威儀行住等中，作意（manaskāra）和等持（samādhi）恒常隨順流轉的緣故。五、沒有種種想，指的是在流轉和寂滅中，證得了無分別、無差別的智慧的緣故。六、沒有不選擇就捨棄，指的是究竟不會捨棄有情的事情的緣故。七、欲沒有退失，指的是得到了所知障清凈的緣故。如同欲沒有退失一樣，八、正勤沒有退失。九、念沒有退失。十、等持沒有退失。十一、慧沒有退失。十二、解脫解脫智見沒有退失，應當知曉。十三、於過去世無著
【English Translation】 Thus, the non-protection of the second verbal karma and the non-protection of the third mental karma should be understood.
『Smṛtyupasthāna』 (念住, mindfulness) refers to the three Smṛtyupasthānas. Detailed explanations are as described in the scriptures. This refers to, when receiving those to be taught, abiding in the most excellent equanimity (upekṣā) towards the three types of disciples, without love, without hatred, and without a defiled mind.
『Eternal cutting off of all habitual tendencies』 refers to the Tathāgatas』 departure from the beginningless, immeasurable, countless great kalpas of birth and death. In order to realize self-nature without following the transience, they attain the Ārya-viśuddha-jñāna-chedana (如來妙凈智斷, the pure and wonderful wisdom of the Tathāgata). Next is the verse:
『No forgetting of the wonderful Dharma, and the great compassion of the Tathāgata, the unique qualities of the Buddha, the wonderful wisdom of all kinds.』
Treatise says: 『No forgetting of the wonderful Dharma』 refers to, in order to realize that all kinds, all sentient beings to be taught, and all actions will not miss the opportune time, they attain the Ārya-viśuddha-jñāna-chedana.
『And the great compassion of the Tathāgata』 refers to the Tathāgata』s great compassion being called great compassion due to four causes. First, it relies on the accomplishment of the transformation of the basis (āśraya-parivṛtti) of all kinds of wonderful, virtuous, and pure things. Second, it is obtained through long-term practice. Third, it is guided by wonderful, virtuous, and pure wisdom. Fourth, the object of focus is the extremely profound, firm, and various solid realms of all forms of suffering.
『The unique qualities of the Buddha』 refers to the eighteen unshared Dharmas of the Buddha. Detailed explanations are as described in the scriptures. This is because it surpasses the realms of all Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (獨覺, Solitary Buddhas). Their establishment should be understood: First, the Tathāgata has no mistaken actions, referring to no non-defiled mistakes or faults. Second, there is no sudden or violent sound, referring to no non-defiled loud laughter or violent sounds. Third, there is no forgetting of mindfulness, referring to no non-defiled non-recollection of things done or said long ago. Fourth, there is no unfixed mind, referring to, in all deportments such as walking, standing, etc., intention (manaskāra) and samādhi (等持, concentration) constantly follow. Fifth, there are no various thoughts, referring to, in transmigration and quiescence, the realization of non-discriminating and non-differentiated wisdom. Sixth, there is no abandonment without selection, referring to ultimately not abandoning the affairs of sentient beings. Seventh, desire has no regression, referring to obtaining the purification of the obstacle of knowledge. Just as desire has no regression, eighth, diligent effort has no regression. Ninth, mindfulness has no regression. Tenth, samādhi has no regression. Eleventh, wisdom has no regression. Twelfth, liberation and the wisdom and vision of liberation have no regression, it should be known. Thirteenth, there is no attachment to the past.
無礙智謂欲作意頃一切種知故。如於過去如是。十四于未來。十五于現在無著無礙智應知。十六如來一切身業智為導首隨智而行。謂由智發起攝受於一切時善方便故。如身業如是。十七語業。十八意業應知。
一切種妙智者。謂證得如來最極清凈智斷故。謂于染污清凈二法一切種數相差別中。無礙智性及彼相應等持諸心心法。又復如來住無漏界。為作一切有情所作事故。於十方土示佛生有現身言說。心有所行有所宣說。成等正覺轉妙法輪。入大寂滅無礙智性。及彼相應等持諸心心法。是亦名為一切種妙智。
又相好等諸佛功德。為釋經義略已示現。若廣分別如菩薩地應知如是已別說。九事總分別今當說頌曰。
當知前九事 初為二所依 次二后六種 攝雜染清凈 染依差別故 清凈所緣故 心不流散故 正修方便故 彼位差別故 言說等因故 彼果功德故 數次第唯爾
論曰。前九事中。初一切事為二所依。一雜染所依。二清凈所依。由次二事攝諸雜染。一由界事。二由雜染事。由后六事攝諸清凈。一由諦事。二由依止事。三由覺分事。四由眾生事。五由果事。六由功德事。由二種事攝雜染中雜染所依故。雜染差別故。由六種事攝清凈中清凈境界故。于境界中心不流散
【現代漢語翻譯】 現代漢語譯本 『無礙智』是指在想要進行意念活動時，能夠了解一切事物的所有方面。對於過去的事情是這樣，對於未來的事情是十四種，對於現在的事情是十五種，都應該瞭解這種沒有執著和障礙的智慧。如來的一切身業智是引導，隨著智慧而行動。這是因為智慧能夠發起和攝受一切時期的善巧方便。身業是這樣，語業和意業也應該這樣理解。
『一切種妙智』是指證得了如來最極清凈的智慧和斷除煩惱的能力。對於染污和清凈兩種法的一切種類、數量、相狀和差別，都具有無礙的智慧，以及與這種智慧相應的禪定和各種心法。此外，如來安住在沒有煩惱的境界，爲了做一切有情（sentient beings）應該做的事情，在十方國土示現佛的出生，顯現身形和言語，心中有所行動和宣說，成就正等正覺，轉動微妙的法輪（Dharma wheel），進入大寂滅的境界，都具有無礙的智慧，以及與這種智慧相應的禪定和各種心法。這也叫做『一切種妙智』。
此外，相好（marks and excellences）等諸佛的功德，爲了解釋經文的意義，已經簡略地顯示出來。如果要廣泛地分別，應該像《菩薩地》（Bodhisattvabhumi）中所說的那樣瞭解。像這樣分別說了九件事之後，現在應當用頌來總括地分別：
應當知道前面的九件事，最初的一件事是兩種事物所依賴的，其次的兩件事和最後的六件事，分別攝取雜染和清凈。雜染是由於所依賴的事物和差別而產生的，清凈是由於所緣的境界而產生的，由於心不散亂，由於正確修習的方法，由於它們所處的地位的差別，由於言說等的因緣，由於它們所產生的功德，這些事物的數量和次第就是這樣。
論中說：在前面的九件事中，最初的一切事是兩種事物所依賴的：一是雜染所依賴的，二是清凈所依賴的。其次的兩件事攝取了各種雜染：一是由於界事，二是由於雜染事。後面的六件事攝取了各種清凈：一是由於諦事（Truth），二是由於依止事，三是由於覺分事（parts of enlightenment），四是由於眾生事（sentient beings），五是由於果事，六是由於功德事。由於兩種事攝取雜染中雜染所依賴的事物，以及雜染的差別；由於六種事攝取清凈中清凈的境界，以及對於境界心不散亂。
【English Translation】 English version 'Unimpeded Wisdom' (Anavarana-jnana) means knowing all aspects of everything in the moment of intending to act. It is like this regarding the past. Regarding the future, there are fourteen aspects; regarding the present, there are fifteen. One should understand this wisdom that is without attachment and obstruction. The Tathagata's (Thus Come One) wisdom of all bodily actions is the guide, acting in accordance with wisdom. This is because wisdom can initiate and embrace skillful means at all times. It is like this with bodily actions; verbal actions and mental actions should also be understood in this way.
'All-Aspects Wonderful Wisdom' (Sarvakaravaropeta-jnana) means attaining the Tathagata's (Thus Come One) most supremely pure wisdom and the ability to cut off afflictions. Regarding all kinds, numbers, appearances, and differences of both defiled and pure dharmas (teachings), it possesses unimpeded wisdom, as well as samadhi (meditative absorption) and various mental dharmas (teachings) that correspond to this wisdom. Furthermore, the Tathagata (Thus Come One) dwells in the realm without outflows (of defilements), and in order to do what all sentient beings should do, he manifests the birth of the Buddha in the ten directions, displaying form and speech, with actions and pronouncements in his mind, accomplishing perfect enlightenment, turning the wonderful Dharma wheel, and entering the great quiescence. All of this possesses unimpeded wisdom, as well as samadhi (meditative absorption) and various mental dharmas (teachings) that correspond to this wisdom. This is also called 'All-Aspects Wonderful Wisdom'.
Furthermore, the marks and excellences (lakshana-vyanjana) and other merits of the Buddhas have been briefly shown in order to explain the meaning of the scriptures. If one wants to extensively differentiate them, one should understand them as described in the Bodhisattvabhumi (Stages of a Bodhisattva). Having separately explained these nine things in this way, now we should summarize and differentiate them with a verse:
One should know that the preceding nine things, the first thing is relied upon by two things, the next two things and the last six things, respectively encompass defilement and purity. Defilement arises due to the things relied upon and their differences, purity arises due to the object of focus, due to the mind not being scattered, due to the methods of correct practice, due to the differences in their positions, due to the causes of speech and so on, due to the merits they produce, the number and order of these things is just like this.
The treatise says: Among the preceding nine things, the first of all things is relied upon by two things: one is what defilement relies upon, and the other is what purity relies upon. The next two things encompass various defilements: one is due to the realm, and the other is due to defilement. The last six things encompass various purities: one is due to the Truth (satya), the second is due to the support, the third is due to the parts of enlightenment (bodhyanga), the fourth is due to sentient beings (sattva), the fifth is due to the result, and the sixth is due to merit. Because the two things encompass what defilement relies upon within defilement, as well as the differences of defilement; because the six things encompass the pure realm within purity, as well as the mind not being scattered with respect to the realm.
故。由不散亂于所緣境正方便故。正方便者位差別故。及言說等因故。正方便果故。彼果功德故。此中位差別故。言說等因故。此二建立眾生事應知。言說等因故者。為言說易故。為隨順世間故。為避怖畏故。為令信知自他功德過惡成就故。由是因緣此九種事數。決定及次第決定。應知為欲思量。如此九事復應廣說。頌曰。
欲思量無量 諸問答差別 由諸佛語言 事與想攝故
論曰。若欲思量如上九事無量問答差別者。由二種攝故應可思量。一由一切佛語言事攝故。二由一切佛語言想攝故。此中一切佛語言事攝者。謂由三種經應知。一由增十經。二由廣義經。三由集異門經。一切佛語言想攝者。由四種嗢拖南伽他。何者為四。頌曰。
句迷惑戲論 住真實凈妙 寂靜性道理 假施設現觀 方所位分別 作執持增減 闇語所覺上 遠離轉藏護 簡擇與現行 睡眠及相屬 諸相攝相應 說任持次第 所作境瑜伽 奢摩他與觀 諸作意教授 德菩提聖教
論曰。句者。所謂六處。無量境界無量方所無量時節。復有三界一欲界二色界三無色界。復有三界。一小千世界二中千世界三大千世界。復有四輩。一在家輩二出家輩。三鄔波索迦輩四非人輩。復有三受。謂苦
【現代漢語翻譯】 現代漢語譯本：因此，由於不散亂于所緣境的正方便的緣故，正方便是指位（狀態）的差別，以及言說等原因，正方便的結果，以及那個結果的功德。這裡，由於位的差別，以及言說等原因，這二者的建立應該瞭解為眾生的事情。言說等原因是指：爲了言說容易，爲了隨順世間，爲了避免怖畏，爲了使人信知自己和他人的功德過失的成就。由於這些因緣，這九種事情的數量和次第是決定的，應該瞭解是爲了想要思量。像這樣九件事情，又應該廣泛地說。頌曰： 『欲思量無量，諸問答差別，由諸佛語言，事與想攝故。』 論曰：如果想要思量如上九種事情的無量問答差別，由於兩種攝持的緣故，應該是可以思量的。一是由一切佛的語言事（實際）所攝持，二是由一切佛的語言想（概念）所攝持。這裡，一切佛的語言事所攝持，是指由三種經應該瞭解：一是由《增十經》，二是由《廣義經》，三是由《集異門經》。一切佛的語言想所攝持，是由四種嗢拖南伽他（總結偈）。哪四種呢？頌曰： 『句迷惑戲論，住真實凈妙，寂靜性道理，假施設現觀，方所位分別，作執持增減，闇語所覺上，遠離轉藏護，簡擇與現行，睡眠及相屬，諸相攝相應，說任持次第，所作境瑜伽，奢摩他與觀，諸作意教授，德菩提聖教。』 論曰：句，是指六處（眼、耳、鼻、舌、身、意）。無量境界，無量方所，無量時節。又有三界：一欲界，二色界，三無色界。又有三界：一小千世界，二中千世界，三大千世界。又有四輩：一在家輩，二出家輩，三鄔波索迦（近事男）輩，四非人輩。又有三受：謂苦
【English Translation】 English version: Therefore, due to the right means of not being distracted from the object of focus, 'right means' refers to the difference in position (state), as well as reasons such as speech, the result of right means, and the merits of that result. Here, due to the difference in position, and reasons such as speech, the establishment of these two should be understood as the affairs of sentient beings. 'Reasons such as speech' refers to: for the ease of speech, to accord with the world, to avoid fear, to enable people to believe in the accomplishment of one's own and others' merits and faults. Due to these causes, the number and order of these nine kinds of affairs are determined, and should be understood as being for the purpose of wanting to contemplate. Like these nine affairs, they should be extensively discussed again. The verse says: 'Wanting to contemplate the immeasurable, the differences in questions and answers, due to the languages of all Buddhas, being encompassed by affairs and thoughts.' Commentary: If one wants to contemplate the immeasurable differences in questions and answers regarding the above nine affairs, it should be possible to contemplate due to being encompassed by two things. One is being encompassed by the affairs (actualities) of all Buddhas' languages, and the other is being encompassed by the thoughts (concepts) of all Buddhas' languages. Here, being encompassed by the affairs of all Buddhas' languages refers to being understood by three kinds of sutras: one is by the Ekottara Agama Sutra, two is by the Vistarartha Sutra, and three is by the Sangiti Paryaya Sutra. Being encompassed by the thoughts of all Buddhas' languages is by four kinds of udana gathas (summary verses). What are the four? The verse says: 'Sentence, delusion, frivolous talk, abiding in truth, purity, and subtlety, tranquility, nature, reason, false designation, direct perception, location, position, distinction, action, holding, increase, decrease, obscure language, that which is awakened upon, distancing, turning, storing, protecting, discernment and present action, sleep and relatedness, all aspects encompassing correspondence, speaking, upholding, sequence, that which is done, object, yoga, shamatha (calm abiding) and vipassana (insight), all mental activities, teachings, virtues, bodhi (enlightenment), holy teachings.' Commentary: 'Sentence' refers to the six sense bases (eye, ear, nose, tongue, body, mind). Immeasurable realms, immeasurable locations, immeasurable times. There are also the three realms: one, the desire realm (Kama-dhatu); two, the form realm (Rupa-dhatu); three, the formless realm (Arupa-dhatu). There are also the three thousand worlds: one, the small chiliocosm; two, the medium chiliocosm; three, the great chiliocosm. There are also four groups: one, the lay group; two, the monastic group; three, the upasaka (male lay follower) group; four, the non-human group. There are also three feelings: namely, suffering.
受樂受不苦不樂受。復有三世。謂過去世未來世現在世。復有三寶。謂佛寶法寶僧寶。復有三法。謂善法不善法無記法。復有三種雜染。謂煩惱雜染業雜染生雜染。復有四聖諦。謂苦集滅道。復有九次第定。謂初靜慮乃至滅受想定。復有三十七菩提分法。謂念住正斷神足根力覺支道支。復有四種沙門果。謂預流果一來果不還果最勝阿羅漢果。復有眾多最勝功德。謂無量解脫勝處遍處無諍愿智無礙辯六神通等。復依廣乘有五種事。一相二名三分別四真如五正智。復有二種空性。一眾生空性二法空性。復有二種無我性。一眾生無我性二法無我性。復有遠離二邊處中之行。謂遠離增益邊及損減邊。復有四種真實。一世間所成。二道理所成。三煩惱障凈智所行處。四所知障凈智所行處。復有四種尋思。謂名尋思。事尋思。自性假立尋思差別假立尋思。復有四種如實遍智。謂名尋思所引如實遍智。事尋思所引如實遍智。自性假立尋思所引如實遍智。差別假立尋思所引如實遍智。復有三種自性。一遍計所執自性。二依他起自性。三圓成實自性。復有三種無自性性。一相無自性性。二生無自性性。三勝義無自性性。復有五相大菩提。謂自性故功用故方便故轉故還故。復有五種大乘。一種子二趣入三次第四正轉五正轉果。謂最初發心故
【現代漢語翻譯】 現代漢語譯本 有樂受、苦受和不苦不樂受。 又有三世，即過去世、未來世和現在世。 又有三寶，即佛寶、法寶和僧寶。 又有三法，即善法、不善法和無記法。 又有三種雜染，即煩惱雜染、業雜染和生雜染。 又有四聖諦，即苦、集、滅、道。 又有九次第定，即初靜慮乃至滅受想定。 又有三十七菩提分法，即念住、正斷、神足、根、力、覺支、道支。 又有四種沙門果，即預流果、一來果、不還果、最勝阿羅漢果。 又有眾多最勝功德，即無量解脫、勝處、遍處、無諍、愿智、無礙辯、六神通等。 又依廣乘有五種事：一、相，二、名，三、分別，四、真如，五、正智。 又有二種空性：一、眾生空性，二、法空性。 又有二種無我性：一、眾生無我性，二、法無我性。 又有遠離二邊處中之行，即遠離增益邊及損減邊。 又有四種真實：一、世間所成，二、道理所成，三、煩惱障凈智所行處，四、所知障凈智所行處。 又有四種尋思：即名尋思、事尋思、自性假立尋思、差別假立尋思。 又有四種如實遍智：即名尋思所引如實遍智、事尋思所引如實遍智、自性假立尋思所引如實遍智、差別假立尋思所引如實遍智。 又有三種自性：一、遍計所執自性，二、依他起自性，三、圓成實自性。 又有三種無自性性：一、相無自性性，二、生無自性性，三、勝義無自性性。 又有五相大菩提：即自性故、功用故、方便故、轉故、還故。 又有五種大乘：一種子、二趣入、三次第、四正轉、五正轉果。即最初發心故。
【English Translation】 English version There are pleasurable feelings, painful feelings, and neither-pleasurable-nor-painful feelings. There are also three times: the past, the future, and the present. There are also three jewels: the Buddha Jewel (Buddha), the Dharma Jewel (Dharma), and the Sangha Jewel (Sangha). There are also three dharmas: wholesome dharmas, unwholesome dharmas, and neutral dharmas. There are also three kinds of defilements: defilements of afflictions, defilements of karma, and defilements of birth. There are also the Four Noble Truths: suffering (duhkha), origin (samudaya), cessation (nirodha), and path (marga). There are also the Nine Sequential Attainments: the first dhyana (初靜慮) up to the cessation of perception and feeling (滅受想定). There are also the Thirty-Seven Factors of Enlightenment: the four mindfulnesses (念住), the four right abandonments (正斷), the four bases of power (神足), the five roots (根), the five powers (力), the seven factors of enlightenment (覺支), and the eightfold noble path (道支). There are also the four fruits of a Shramana (沙門): the Stream-enterer (預流果), the Once-returner (一來果), the Non-returner (不還果), and the Arhat (阿羅漢果), the most excellent one. There are also numerous most excellent qualities: immeasurable liberation, superior abodes, totalities, non-contention, wish-fulfilling wisdom, unobstructed eloquence, the six superknowledges (六神通), and so on. Furthermore, according to the Great Vehicle, there are five aspects: 1. characteristic (相), 2. name (名), 3. discrimination (分別), 4. suchness (真如), 5. correct wisdom (正智). There are also two kinds of emptiness: the emptiness of beings (眾生空性) and the emptiness of phenomena (法空性). There are also two kinds of selflessness: the selflessness of beings (眾生無我性) and the selflessness of phenomena (法無我性). There is also the practice of the Middle Way, which avoids the two extremes: the extreme of addition and the extreme of subtraction. There are also four kinds of reality: 1. established by the world, 2. established by reason, 3. the sphere of activity of pure wisdom that purifies the afflictive obscurations, 4. the sphere of activity of pure wisdom that purifies the cognitive obscurations. There are also four kinds of conceptualization: name conceptualization, object conceptualization, conceptualization of self-nature, and conceptualization of difference. There are also four kinds of perfect knowledge as it really is: perfect knowledge as it really is induced by name conceptualization, perfect knowledge as it really is induced by object conceptualization, perfect knowledge as it really is induced by conceptualization of self-nature, and perfect knowledge as it really is induced by conceptualization of difference. There are also three natures: the completely imputed nature (遍計所執自性), the dependent nature (依他起自性), and the thoroughly established nature (圓成實自性). There are also three kinds of absence of inherent existence: the absence of inherent existence of characteristics (相無自性性), the absence of inherent existence of arising (生無自性性), and the absence of inherent existence of ultimate meaning (勝義無自性性). There are also the five aspects of Great Bodhi: because of its nature, because of its function, because of its means, because of its transformation, and because of its return. There are also five Great Vehicles: 1. seed, 2. entry, 3. sequence, 4. correct transformation, 5. the fruit of correct transformation. That is, because of the initial generation of the mind of enlightenment.
。于諸有情起大悲故。波羅蜜多故。攝事故。自他相續成熟故。復有五無量想。一有情界無量想。二世界無量想。三法界無量想。四所調伏界無量想。五所調伏方便界無量想。復有真實義隨至。謂於一切無量法中隨至真如及此中智。復有不思議威德信解。復有無障礙智。復有三十二大丈夫相及八十種隨形好。復有四種一切相清凈。十力。四無所畏。三念住。三不護。大悲。無忘失法。永斷習氣。一切種妙智。如上所說。略唯二種。一聲聞乘中所釋句。二大乘中所釋句。迷惑者。謂四顛倒。一于無常中計常顛倒。二于苦中計樂顛倒。三于不凈中計凈顛倒。四于無我中計我顛倒。戲論者。謂諸煩惱及雜煩惱。諸蘊住者。謂四識住及七識住。真實者。謂真如及四聖諦。凈者。謂三種凈性。一自體凈性。二境界凈性。三階位凈性。妙者。所謂三寶處勝建立故名為妙。寂靜者。謂自善法欲乃至一切菩提分法及所證果。皆名寂靜。性者。謂諸法相若自相若共相若假立相若因相若果相。總名為性。道理者。謂諸緣起及四道理。假施設者。謂唯於法假立眾生及唯于相假立。諸法現觀者。謂六種現觀。如成現觀品當說。
方所者。所謂色蘊。位者。所謂受蘊。分別者。所謂想蘊。作者。謂諸行蘊。執持者。所謂識蘊。增者。此有二
【現代漢語翻譯】 現代漢語譯本：因為對一切有情生起大悲心，因為波羅蜜多（paramita，到彼岸），因為攝受一切事，因為自身和他人的相續得以成熟，所以有五種無量想。第一是有情界無量想，第二是世界無量想，第三是法界無量想，第四是所調伏界無量想，第五是所調伏方便界無量想。還有真實義隨之而來，即在一切無量法中隨之而來的是真如（tathata，事物的真實本性）以及其中的智慧。還有不可思議的威德信解。還有無障礙的智慧。還有三十二大丈夫相和八十種隨形好。還有四種一切相清凈。十力。四無所畏。三念住。三不護。大悲。無忘失法。永斷習氣。一切種妙智。如上面所說的，概括起來只有兩種：一是聲聞乘中所解釋的語句，二是大乘中所解釋的語句。迷惑，指的是四種顛倒：一是在無常中執著為常的顛倒，二是在痛苦中執著為快樂的顛倒，三是在不凈中執著為清凈的顛倒，四是在無我中執著為我的顛倒。戲論，指的是各種煩惱以及雜染的煩惱。諸蘊住，指的是四識住和七識住。真實，指的是真如以及四聖諦。清凈，指的是三種清凈的自性：一是自體清凈性，二是境界清凈性，三是階位清凈性。妙，指的是因為三寶所處的殊勝建立，所以稱為妙。寂靜，指的是自身善良的意願，乃至一切菩提分法以及所證得的果，都稱為寂靜。性，指的是諸法的相，無論是自相、共相、假立相還是因相、果相，總稱為性。道理，指的是諸緣起以及四種道理。假施設，指的是僅僅在法上假立眾生，以及僅僅在相上假立諸法。現觀，指的是六種現觀，如成現觀品中將要說的那樣。 方所，指的是色蘊。位，指的是受蘊。分別，指的是想蘊。作者，指的是諸行蘊。執持者，指的是識蘊。增，這裡有兩種。
【English Translation】 English version: Because of great compassion arising towards all sentient beings, because of paramita (perfection, going to the other shore), because of gathering all things, because the continuums of oneself and others are matured, therefore there are five immeasurable thoughts. First, the immeasurable thought of the sentient being realm; second, the immeasurable thought of the world realm; third, the immeasurable thought of the dharma realm; fourth, the immeasurable thought of the realm to be tamed; fifth, the immeasurable thought of the means to tame. Furthermore, true meaning follows, namely, in all immeasurable dharmas, what follows is tathata (suchness, the true nature of things) and the wisdom within it. Furthermore, there is inconceivable majestic power and faithful understanding. Furthermore, there is unobstructed wisdom. Furthermore, there are the thirty-two marks of a great man and the eighty minor marks. Furthermore, there are the four kinds of purity of all aspects. The ten powers. The four fearlessnesses. The three mindfulnesses. The three non-protections. Great compassion. Non-forgetfulness of dharma. Permanently cutting off habitual tendencies. All kinds of wonderful wisdom. As mentioned above, broadly speaking, there are only two kinds: first, the statements explained in the Shravaka Vehicle; second, the statements explained in the Mahayana Vehicle. Delusion refers to the four inversions: first, the inversion of clinging to permanence in impermanence; second, the inversion of clinging to pleasure in suffering; third, the inversion of clinging to purity in impurity; fourth, the inversion of clinging to self in non-self. Frivolous talk refers to the various afflictions and mixed afflictions. The abodes of the aggregates refer to the four abodes of consciousness and the seven abodes of consciousness. Truth refers to tathata and the four noble truths. Purity refers to the three kinds of pure nature: first, the self-nature purity; second, the object-nature purity; third, the stage-nature purity. Wonderful refers to being called wonderful because of the excellent establishment of the three jewels. Tranquility refers to one's own virtuous intention, up to all the limbs of enlightenment and the fruits attained, all are called tranquility. Nature refers to the characteristics of all dharmas, whether self-characteristic, common characteristic, falsely established characteristic, cause characteristic, or effect characteristic, all are collectively called nature. Reason refers to all dependent origination and the four kinds of reason. False designation refers to falsely establishing sentient beings only on dharmas, and falsely establishing all dharmas only on characteristics. Direct perception refers to the six kinds of direct perception, as will be explained in the chapter on accomplishing direct perception. Location refers to the form aggregate. Position refers to the feeling aggregate. Discrimination refers to the perception aggregate. Agent refers to the volitional aggregate. Sustainer refers to the consciousness aggregate. Increase, there are two kinds here.
種應知。一煩惱增二業增。如增減亦二種。謂煩惱減業減。闇者。謂無明疑。語者。謂十二分語趣說名為語。所覺者。謂種種所說法義名為所覺。上者。謂沙門果。遠離者。謂五種遠離。一惡行遠離。二淫慾遠離。三眾具遠離。四聚會遠離。五煩惱遠離。轉者。所謂三界及與五趣。藏護者。所謂戀過去希未來著現在。簡擇者。所謂一行。順前句順后句。事句無事句。色法非色法。有見無見有對無對。有漏無漏有為無為。有諍無諍。有味著無味著。依耽嗜依出離。世間出世間。攝屬不攝屬。內外粗細勝劣遠近。有所緣無所緣。相應不相應。有行無行。有所依無所依。因非因果非果。異熟非異熟。有因無因有果無果。有異熟無異熟。有執受無執受。四大種造非四大種造。同分彼同分。有上無上。過去未來現在。善不善無記。欲系色系無色系。學無學非學非無學。見斷修斷無斷。復有四緣。一因緣二等無間緣三所緣緣。四增上緣。復有四依。一依法不依眾生。二依義不依文。三依了義經不依不了義經。四依智不依識。復有四無量。四念住。四正斷。四神足。五根。五力。七遍覺支。八聖道支。四種行。四法跡。奢摩他。毗缽舍那。增上戒。增上心。增上慧。解脫。勝處。遍處等。現行者。謂煩惱纏。睡眠者。謂煩惱隨眠。相
【現代漢語翻譯】 現代漢語譯本 種應知：一是煩惱增，二是業增。如增減也有兩種：一是煩惱減，二是業減。『闇』（A-an）指的是無明和疑。『語』指的是十二分語，即各種語言表達，這被稱為『語』。『所覺』指的是種種被宣說的法義，這被稱為『所覺』。『上』指的是沙門果（Śrāmaṇaphala）。『遠離』指的是五種遠離：一是惡行遠離，二是淫慾遠離，三是眾具遠離，四是聚會遠離，五是煩惱遠離。『轉』指的是三界（Tridhātu）以及五趣（Pañcagati）。『藏護』指的是戀過去、希未來、著現在。『簡擇』指的是一種修行方式，即順前句、順后句、事句、無事句、色法、非色法、有見、無見、有對、無對、有漏、無漏、有為、無為、有諍、無諍、有味著、無味著、依耽嗜、依出離、世間、出世間、攝屬、不攝屬、內外、粗細、勝劣、遠近、有所緣、無所緣、相應、不相應、有行、無行、有所依、無所依、因、非因、果、非果、異熟、非異熟、有因、無因、有果、無果、有異熟、無異熟、有執受、無執受、四大種造、非四大種造、同分、彼同分、有上、無上、過去、未來、現在、善、不善、無記、欲系、色系、無色系、學、無學、非學非無學、見斷、修斷、無斷。復有四緣：一是因緣（Hetupratyaya），二是等無間緣（Samanantarapratyaya），三是所緣緣（Ālambanapratyaya），四是增上緣（Adhipatipratyaya）。復有四依：一是依法不依眾生，二是依義不依文，三是依了義經不依不了義經，四是依智不依識。復有四無量（Apramāṇa），四念住（Smṛtyupasthāna），四正斷（Samyakprahāṇa），四神足（Ṛddhipāda），五根（Indriya），五力（Bala），七遍覺支（Saptabodhyanga），八聖道支（Āryāṣṭāṅgamārga），四種行，四法跡，奢摩他（Śamatha），毗缽舍那（Vipaśyanā），增上戒（Adhiśīla），增上心（Adhicitta），增上慧（Adhiprajñā），解脫（Vimoksha），勝處（Abhibhāyatana），遍處等。『現行』指的是煩惱纏。『睡眠』指的是煩惱隨眠。相
【English Translation】 English version It should be known that there are two kinds of increase: one is the increase of afflictions (Kleśa), and the other is the increase of karma (Karma). Similarly, there are two kinds of decrease: the decrease of afflictions and the decrease of karma. 'Darkness' (A-an) refers to ignorance (Avidyā) and doubt (Vicikitsa). 'Speech' refers to the twelve divisions of speech, the various ways of expressing language, which are called 'speech.' 'What is perceived' refers to the various Dharma meanings that are expounded, which are called 'what is perceived.' 'Superior' refers to the fruit of a Śrāmaṇa (Śrāmaṇaphala). 'Separation' refers to five kinds of separation: separation from evil deeds, separation from sexual desire, separation from the requisites of life, separation from gatherings, and separation from afflictions. 'Transformation' refers to the three realms (Tridhātu) and the five destinies (Pañcagati). 'Concealing and protecting' refers to attachment to the past, hope for the future, and clinging to the present. 'Discernment' refers to a kind of practice, namely, following the preceding clause, following the subsequent clause, statements about events, statements about non-events, form (Rūpa), non-form, visible, invisible, with resistance, without resistance, with outflows (Sāsrava), without outflows (Anāsrava), conditioned (Saṃskṛta), unconditioned (Asaṃskṛta), with strife, without strife, with savoring attachment, without savoring attachment, relying on indulgence, relying on renunciation, mundane, supramundane, included, not included, internal, external, coarse, subtle, superior, inferior, distant, near, with an object of focus, without an object of focus, corresponding, not corresponding, with activity, without activity, with a basis, without a basis, cause (Hetu), non-cause, effect (Phala), non-effect, ripening (Vipāka), non-ripening, with a cause, without a cause, with an effect, without an effect, with ripening, without ripening, with appropriation, without appropriation, made of the four great elements, not made of the four great elements, same division, other division, superior, unsurpassed, past, future, present, wholesome (Kuśala), unwholesome (Akuśala), neutral (Avyākṛta), belonging to the desire realm (Kāmadhātu), belonging to the form realm (Rūpadhātu), belonging to the formless realm (Arūpadhātu), in training (Śaikṣa), beyond training (Aśaikṣa), neither in training nor beyond training, abandoned by seeing (Darśana-prahātavya), abandoned by cultivation (Bhāvanā-prahātavya), not abandoned. Furthermore, there are four conditions (Pratyaya): the causal condition (Hetupratyaya), the immediately preceding condition (Samanantarapratyaya), the object condition (Ālambanapratyaya), and the dominant condition (Adhipatipratyaya). Furthermore, there are four reliances: relying on the Dharma and not relying on persons, relying on the meaning and not relying on the words, relying on the definitive meaning sūtras and not relying on the provisional meaning sūtras, relying on wisdom and not relying on consciousness. Furthermore, there are four immeasurables (Apramāṇa), four establishments of mindfulness (Smṛtyupasthāna), four right exertions (Samyakprahāṇa), four bases of magical power (Ṛddhipāda), five roots (Indriya), five powers (Bala), seven factors of enlightenment (Saptabodhyanga), eightfold noble path (Āryāṣṭāṅgamārga), four kinds of conduct, four traces of Dharma, Śamatha, Vipaśyanā, superior morality (Adhiśīla), superior mind (Adhicitta), superior wisdom (Adhiprajñā), liberation (Vimoksha), surpassing places (Abhibhāyatana), all-encompassing places, and so on. 'Manifest' refers to the afflictions that bind. 'Dormant' refers to the latent afflictions. Appearance
屬者。所謂六處。同一依止相屬應知。復有諸法能引攝法。彼亦展轉相屬應知。復有諸根境界能取所取相屬應知。諸相攝者。有十一種相攝。一更互攝。二界攝。三相攝四種類攝。五分位攝。六不相離攝。七時攝。八方攝。九一分攝。十全分攝。十一勝義攝。相應者。所謂五種應知。一與他性相應非自性。二於他性相應中與不相違法相應非相違法。三于不相違相應中下中上品相似相應非不相似。四于下中上品相似相應中同時相應非不同時。五于同時相應中同地相應非不同地。說者。所謂四種言說。一見言說二聞言說。三覺言說四知言說。任持者。所謂四種食。一段食二觸食三意思食四識食。次第者。所謂五種次第。一流轉次第。二成所作次第。三說次第。四生次第。五現觀次第。所作者。謂八種所作。一依止滅二依止轉。三遍知所緣四喜樂所緣。五得果六離欲。七轉根八發起神通。境者。謂四種所緣。一遍所緣。二令行凈所緣。三善巧所緣。四令煩惱凈所緣。瑜伽者。此或四種或九種。四種者。一信二欲三正勤四方便。九種者。一世間道二出世間道。三方便道四無間道。五解脫道六升進道。七下品道八中品道九上品道。奢摩他者。謂九種心住。觀者。謂三種事觀。或四種觀。或六事差別所緣觀。應知。三事觀者。一有
【現代漢語翻譯】 現代漢語譯本 相屬。所謂六處（眼、耳、鼻、舌、身、意六種感覺器官），應知它們是同一依止處相互關聯的。又有諸法能夠引導和攝持其他法，它們也應知是輾轉相互關聯的。又有諸根（感覺器官）和境界（感覺對像）之間存在能取和所取的關係，應知它們是相互關聯的。諸相攝，有十一種相攝：一、更互攝，二、界攝，三、相攝，四、種類攝，五、分位攝，六、不相離攝，七、時攝，八、方攝，九、一分攝，十、全分攝，十一、勝義攝。 相應，應知有五種相應：一、與他性相應而非自性；二、於他性相應中，與不相違法相應而非相違法；三、于不相違相應中，下、中、上品相似相應而非不相似；四、于下、中、上品相似相應中，同時相應而非不同時；五、于同時相應中，同地相應而非不同地。 說，所謂四種言說：一、見言說，二、聞言說，三、覺言說，四、知言說。 任持，所謂四種食：一、段食（固體食物），二、觸食（感官接觸），三、意思食（意志和慾望），四、識食（意識）。 次第，所謂五種次第：一、流轉次第，二、成所作次第，三、說次第，四、生次第，五、現觀次第。 所作者，謂八種所作：一、依止滅，二、依止轉，三、遍知所緣，四、喜樂所緣，五、得果，六、離欲，七、轉根，八、發起神通。 境，謂四種所緣：一、遍所緣，二、令行凈所緣，三、善巧所緣，四、令煩惱凈所緣。 瑜伽，此或四種或九種。四種者：一、信，二、欲，三、正勤，四、方便。九種者：一、世間道，二、出世間道，三、方便道，四、無間道，五、解脫道，六、升進道，七、下品道，八、中品道，九、上品道。 奢摩他（止），謂九種心住。 觀（毗缽舍那），謂三種事觀，或四種觀，或六事差別所緣觀。應知。三事觀者：一、有
【English Translation】 English version 'Belonging to'. The so-called six 'places' (six sense organs: eye, ear, nose, tongue, body, and mind) should be understood as mutually related, depending on the same basis. Furthermore, those 'dharmas' (phenomena) that can lead and gather other 'dharmas' should also be understood as mutually related in a revolving manner. Furthermore, the 'roots' (sense organs) and 'realms' (sense objects) have a relationship of 'taker' and 'taken', which should be understood as mutually related. The 'encompassments' have eleven types of encompassment: 1. Mutual encompassment, 2. Realm encompassment, 3. Characteristic encompassment, 4. Category encompassment, 5. Divisional encompassment, 6. Inseparable encompassment, 7. Time encompassment, 8. Direction encompassment, 9. Partial encompassment, 10. Complete encompassment, 11. Ultimate encompassment. 'Corresponding to'. It should be known that there are five types of correspondence: 1. Corresponding to otherness, not self-nature; 2. In the correspondence to otherness, corresponding to non-contradiction, not contradiction; 3. In the correspondence to non-contradiction, corresponding to similar lower, middle, and upper grades, not dissimilar; 4. In the correspondence to similar lower, middle, and upper grades, corresponding to simultaneity, not non-simultaneity; 5. In the correspondence to simultaneity, corresponding to the same ground, not different grounds. 'Speaking'. The so-called four types of speech: 1. Speech of seeing, 2. Speech of hearing, 3. Speech of feeling, 4. Speech of knowing. 'Sustaining'. The so-called four types of food: 1. Coarse food, 2. Contact food, 3. Volitional food, 4. Consciousness food. 'Sequence'. The so-called five types of sequence: 1. Sequence of transmigration, 2. Sequence of accomplishment, 3. Sequence of speaking, 4. Sequence of arising, 5. Sequence of direct perception. 'What is to be done'. The eight types of what is to be done: 1. Cessation of reliance, 2. Transformation of reliance, 3. Thoroughly knowing the object, 4. Object of joy and pleasure, 5. Obtaining the fruit, 6. Detachment from desire, 7. Transformation of the root, 8. Generating supernormal powers. 'Object'. The four types of objects: 1. Pervasive object, 2. Object that makes conduct pure, 3. Skillful object, 4. Object that makes afflictions pure. 'Yoga'. This is either four types or nine types. The four types are: 1. Faith, 2. Desire, 3. Right effort, 4. Expedient. The nine types are: 1. Worldly path, 2. Supramundane path, 3. Expedient path, 4. Path of immediacy, 5. Path of liberation, 6. Path of advancement, 7. Inferior path, 8. Intermediate path, 9. Superior path. 'Śamatha' (calm abiding). The nine types of mental abiding. 'Vipassanā' (insight). The three types of observation of things, or four types of observation, or observation of the objects differentiated by six things. It should be known. The three types of observation of things: 1. Existence
相觀二尋求觀三審察觀。四種者。一簡擇諸法觀。二極簡擇諸法觀。三遍籌量觀。四遍審察觀。六事差別所緣觀者。一義所緣觀二事所緣觀。三相所緣觀四分所緣觀。五時所緣觀。六道理所緣觀。諸作意者。謂七種作意。一了相作意二勝解作意三遠離作意。四攝樂作意五觀察作意。六方便究竟作意。七方便究竟果作意。教授者。謂五種教授。一教教授二證教授三隨次教授。四不顛倒教授五神變教授。德者。謂如前所說。無量解脫等諸功德法。菩提者。謂三種菩提。一聲聞菩提二獨覺菩提三無上正等菩提。聖教者。謂授歸依制立學處。施設聽者。建立師資施論。戒論。生天之論。訶欲愛味示欲過失。顯說雜染及清凈法。教導出離稱讚功德。廣說一切清凈分法。複次頌曰。
若欲正修行 遍知等功德 由十種法行 及六種理趣
論曰。若諸行者。於前九事欲正修行。遍知永斷作證修集諸功德等。由十法行及六理趣。應當修學。十種法行。已如前說。六種理趣者。一真義理趣。二證得理趣。三教導理趣。四離二邊理趣五不思議理趣。六意樂理趣。
顯揚聖教論卷第四 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第五
無著菩薩造
三藏法師玄奘奉 詔
【現代漢語翻譯】 現代漢語譯本 相觀、二尋求觀、三審察觀。四種觀是指：一、簡擇諸法觀；二、極簡擇諸法觀；三、遍籌量觀；四、遍審察觀。六事差別所緣觀是指：一、義所緣觀；二、事所緣觀；三、相所緣觀；四、分所緣觀；五、時所緣觀；六、道理所緣觀。諸作意是指七種作意：一、了相作意；二、勝解作意；三、遠離作意；四、攝樂作意；五、觀察作意；六、方便究竟作意；七、方便究竟果作意。教授是指五種教授：一、教教授；二、證教授；三、隨次教授；四、不顛倒教授；五、神變教授。德是指如前所說的無量解脫等諸功德法。菩提是指三種菩提：一、聲聞菩提；二、獨覺菩提；三、無上正等菩提。聖教是指授歸依、制立學處、施設聽者、建立師資、施論、戒論、生天之論、訶欲愛味、示欲過失、顯說雜染及清凈法、教導出離、稱讚功德、廣說一切清凈分法。接下來用頌文概括： 『若欲正修行，遍知等功德，由十種法行，及六種理趣。』 論中說：如果修行者對於前面九件事想要正確修行，遍知、永斷、作證、修集諸功德等，應當通過十法行和六理趣來修學。十種法行，已如前所述。六種理趣是指：一、真義理趣；二、證得理趣；三、教導理趣；四、離二邊理趣；五、不思議理趣；六、意樂理趣。 《顯揚聖教論》卷第四 《顯揚聖教論》卷第五 無著菩薩造 三藏法師玄奘奉 詔
【English Translation】 English version Observation of aspects, observation of two seekings, observation of three examinations. The four types of observation are: 1. Observation of discerning all dharmas (laws/phenomena). 2. Observation of extremely discerning all dharmas. 3. Observation of comprehensive deliberation. 4. Observation of thorough examination. The six aspects of differential object-conditions are: 1. Object-condition of meaning. 2. Object-condition of things. 3. Object-condition of characteristics. 4. Object-condition of divisions. 5. Object-condition of time. 6. Object-condition of reasoning. The mental engagements refer to seven types of mental engagements: 1. Mental engagement of understanding characteristics. 2. Mental engagement of superior understanding. 3. Mental engagement of detachment. 4. Mental engagement of gathering joy. 5. Mental engagement of observation. 6. Mental engagement of expedient ultimate. 7. Mental engagement of expedient ultimate result. Instruction refers to five types of instruction: 1. Teaching instruction. 2. Realization instruction. 3. Sequential instruction. 4. Non-inverted instruction. 5. Miraculous transformation instruction. Virtue refers to the immeasurable liberation and other meritorious dharmas as previously mentioned. Bodhi (enlightenment) refers to three types of Bodhi: 1. Shravaka Bodhi (enlightenment of disciples). 2. Pratyekabuddha Bodhi (enlightenment of solitary Buddhas). 3. Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Holy teaching refers to bestowing refuge, establishing precepts, providing listeners, establishing teachers and disciples, treatises on giving, treatises on precepts, treatises on rebirth in heavens, criticizing attachment to desire, showing the faults of desire, clearly explaining defilement and pure dharmas, teaching liberation, praising merits, and extensively explaining all pure aspects of dharma. Furthermore, the verse says: 『If one wishes to practice correctly, to fully know merits such as these, one should cultivate the ten practices and the six logical approaches.』 The treatise says: If practitioners wish to correctly practice the preceding nine matters, to fully know, permanently sever, realize, cultivate all merits, etc., they should study through the ten practices and the six logical approaches. The ten practices have been described previously. The six logical approaches are: 1. Logical approach of true meaning. 2. Logical approach of attainment. 3. Logical approach of teaching. 4. Logical approach of avoiding the two extremes. 5. Logical approach of the inconceivable. 6. Logical approach of intention. 《Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice)》, Volume 4 《Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice)》, Volume 5 Composed by Bodhisattva Asaṅga (無著菩薩) Translated by Tripiṭaka Master Xuanzang (玄奘), under Imperial Decree
譯
攝凈義品第二之一
如是已說。九事凈義今當說。頌曰。
諸論中勝論 亦善入瑜伽 清凈義應知 由具四凈德
論曰。此顯揚聖教論。于諸論中最為殊勝。何者諸論。略有四種。一像正法論謂依聖教倒顯法相。二外醫治論。謂外醫方。三詰諍論。謂諸外道虛妄推度。四矯誑論。謂婆羅門諸惡咒術。云何此論能勝諸論由此論中能顯無倒諸法相故。究竟能治內心病故。對治詰諍惡咒術故。又此論中四論可得非於餘論。是故最勝。何者四論。一非二邊論。二非一向論。三一切取斷遍知論。四立正相論。非二邊論者。謂非有非無非異非不異非我非無我非常非斷。如是等論。非一向論者。非一切樂悉應習近。謂能引無義利者。非一切樂悉不習近謂能引有義利者。如樂苦亦爾。如是等論。一切取斷。遍知論者。謂欲取見取戒禁取我語取斷遍知論。立正相論者。謂無倒施設一切諸法。自相共相因相果相。如是等論。
亦善入瑜伽者。有四種瑜伽。一信二欲三正勤四方便。此論善順彼故名善入瑜伽。
清凈義應知者。應知建立能顯不共德第二名。
由具四凈德者。欲顯此名如義建立。云何此論。具四凈德。頌曰。
攝一切義故 彼外不壞故 易入故入已 行不失壞故
【現代漢語翻譯】 現代漢語譯本 攝凈義品第二之一
如是已說。九事凈義今當說。頌曰。
諸論中勝論 亦善入瑜伽 清凈義應知 由具四凈德
論曰。此顯揚聖教論。于諸論中最為殊勝。何者諸論。略有四種。一像正法論（模仿正法的論），謂依聖教倒顯法相。二外醫治論（外道醫術的論），謂外醫方。三詰諍論（辯論爭執的論），謂諸外道虛妄推度。四矯誑論（虛假欺騙的論），謂婆羅門諸惡咒術。云何此論能勝諸論由此論中能顯無倒諸法相故。究竟能治內心病故。對治詰諍惡咒術故。又此論中四論可得非於餘論。是故最勝。何者四論。一非二邊論（不落兩邊的論）。二非一向論（不執一端的論）。三一切取斷遍知論（對一切執取的斷除和遍知的論）。四立正相論（確立正確法相的論）。非二邊論者。謂非有非無非異非不異非我非無我非常非斷。如是等論。非一向論者。非一切樂悉應習近。謂能引無義利者。非一切樂悉不習近謂能引有義利者。如樂苦亦爾。如是等論。一切取斷。遍知論者。謂欲取見取戒禁取我語取斷遍知論。立正相論者。謂無倒施設一切諸法。自相共相因相果相。如是等論。
亦善入瑜伽者。有四種瑜伽。一信二欲三正勤四方便。此論善順彼故名善入瑜伽。
清凈義應知者。應知建立能顯不共德第二名。
由具四凈德者。欲顯此名如義建立。云何此論。具四凈德。頌曰。
攝一切義故 彼外不壞故 易入故入已 行不失壞故
【English Translation】 English version Chapter Two, Section One: Collecting the Meaning of Purity
Having spoken thus, now I shall speak of the nine aspects of the meaning of purity. The verse says:
The supreme treatise among all treatises, Also well-entered into Yoga, The meaning of purity should be known, Because it possesses four pure qualities.
Treatise says: This Abhidharmasamuccaya (Compendium of Abhidharma). is the most excellent among all treatises. What are these treatises? Briefly, there are four types: 1. Counterfeit Dharma treatises, which rely on the Holy Teachings but display the characteristics of the Dharma in a distorted way. 2. External medical treatises, referring to external medical practices. 3. Contentious treatises, referring to the false speculations of externalist paths. 4. Deceptive treatises, referring to the evil spells of Brahmins. How does this treatise surpass all other treatises? Because this treatise can reveal the characteristics of all Dharmas without distortion. Ultimately, it can cure the diseases of the mind. It counteracts contentious and evil spells. Moreover, the four theses are obtainable in this treatise, but not in other treatises. Therefore, it is the most excellent. What are the four theses? 1. The thesis of non-two extremes (avoiding extremes). 2. The thesis of non-one-sidedness (avoiding one-sided views). 3. The thesis of completely knowing and abandoning all attachments. 4. The thesis of establishing correct characteristics. The thesis of non-two extremes means neither existence nor non-existence, neither difference nor non-difference, neither self nor non-self, neither permanence nor impermanence, and so on. The thesis of non-one-sidedness means that not all pleasures should be cultivated, especially those that lead to meaninglessness and harm; and not all pleasures should be avoided, especially those that lead to meaningfulness and benefit. The same applies to suffering. Such are these theses. The thesis of completely knowing and abandoning all attachments refers to completely knowing and abandoning attachments to desire, attachments to views, attachments to precepts and vows, and attachments to self-assertion. The thesis of establishing correct characteristics refers to the faultless establishment of all Dharmas, their self-characteristics, shared characteristics, causal characteristics, and resultant characteristics. Such are these theses.
Also well-entered into Yoga: There are four types of Yoga: 1. Faith 2. Desire 3. Right Diligence 4. Expedient Means. This treatise accords well with them, hence it is called 'well-entered into Yoga'.
The meaning of purity should be known: It should be known that the establishment of the second name is to reveal uncommon virtues.
Because it possesses four pure qualities: It is desired to show that this name is established according to its meaning. How does this treatise possess four pure qualities? The verse says:
Because it collects all meanings, Because it is not destroyed by external factors, Because it is easy to enter, and having entered, Practice is not lost or ruined.
論曰。攝一切義故者。由此論中攝一切義。謂九種義或十種義或五種義或四種義或三種義。九種義者。已如攝事品中說。
十種義者。一盡所知義二如所知義。三能取義四所取義。五所依住義六所受用義。七顛倒義八不顛倒義。九雜染義十清凈義。此中盡所知義者。謂于雜染清凈法中。窮一切種差別邊際。是名盡所知義。如五數蘊六數內處如是等。如所知義者。即于雜染清凈法中真如實性。是名如所知義。此復七種。謂流轉真如乃至正行真如。能取義者。謂五內色處心意識及諸心法。所取義者。謂外六處又能取義。亦是所取。所依住義者。謂外世界依此所住有情界可得。所謂村田百村田千村田百千村田如是廣說。乃至三千大千世界。乃至無數百千世界極微塵等十方無量無數世界。所受用義者。謂所攝受眾具。顛倒義者。謂即于能取等義中。于無常常想顛倒心顛倒見顛倒。如是乃至於無我我想顛倒心顛倒見顛倒。不顛倒義者。謂對治如前所說顛倒應知。雜染義者。有三種。於三界中煩惱雜染業雜染生雜染。清凈義者。謂為證三種雜染離系故。所修一切菩提分法。此十種義攝一切義應知。
五種義者。一所遍知事。二所遍知義。三應知遍知。四得遍知果。五受用遍知果。所遍知事者。謂一切所知事。
【現代漢語翻譯】 現代漢語譯本：論中說，『攝一切義故』，是因為這個論中包含了一切意義，即九種意義、或十種意義、或五種意義、或四種意義、或三種意義。九種意義，已經在《攝事品》中說過了。 十種意義是：一、盡所知義（完全瞭解的意義），二、如所知義（如實瞭解的意義），三、能取義（能獲取的意義），四、所取義（所獲取的意義），五、所依住義（所依賴和居住的意義），六、所受用義（所接受和使用的意義），七、顛倒義（顛倒的意義），八、不顛倒義（不顛倒的意義），九、雜染義（混雜染污的意義），十、清凈義（清凈的意義）。這裡，盡所知義，是指對於雜染和清凈的法，窮盡一切種類差別和邊際，這叫做盡所知義，例如五數蘊、六數內處等等。如所知義，是指對於雜染和清凈的法，如實的真如實性，這叫做如所知義，這又有七種，即流轉真如乃至正行真如。能取義，是指五內色處、心意識以及各種心法。所取義，是指外六處，並且能取義也是所取。所依住義，是指外在世界，依賴這個世界而居住的有情界可以被認識，也就是村田、百村田、千村田、百千村田這樣廣泛地描述，乃至三千大千世界，乃至無數百千世界極微塵等十方無量無數世界。所受用義，是指所攝受的各種資具。顛倒義，是指在能取等意義中，對於無常產生常想的顛倒、心顛倒、見顛倒，這樣乃至對於無我產生我想的顛倒、心顛倒、見顛倒。不顛倒義，是指對治如前面所說的顛倒，應當瞭解。雜染義，有三種，在三界中，煩惱雜染、業雜染、生雜染。清凈義，是指爲了證得三種雜染的解脫，所修習的一切菩提分法。這十種意義包含了一切意義，應當瞭解。 五種意義是：一、所遍知事（所普遍瞭解的事物），二、所遍知義（所普遍瞭解的意義），三、應知遍知（應該瞭解和普遍瞭解），四、得遍知果（獲得普遍瞭解的果實），五、受用遍知果（享受普遍瞭解的果實）。所遍知事，是指一切所知的事物。
【English Translation】 English version: The treatise says, 'Because it encompasses all meanings,' this treatise encompasses all meanings, namely nine kinds of meanings, or ten kinds of meanings, or five kinds of meanings, or four kinds of meanings, or three kinds of meanings. The nine kinds of meanings have already been explained in the 'Compendium of Topics' section. The ten kinds of meanings are: 1. Exhaustive knowledge meaning (to fully understand), 2. As-it-is knowledge meaning (to understand truthfully), 3. Grasping meaning (the meaning of being able to grasp), 4. Grasped meaning (the meaning of what is grasped), 5. Abiding meaning (the meaning of what is relied upon and abided in), 6. Enjoyment meaning (the meaning of what is accepted and used), 7. Inverted meaning (the meaning of inversion), 8. Non-inverted meaning (the meaning of non-inversion), 9. Defiled meaning (the meaning of mixed defilement), 10. Pure meaning (the meaning of purity). Here, exhaustive knowledge meaning refers to, regarding defiled and pure dharmas, exhausting all kinds of differences and boundaries, this is called exhaustive knowledge meaning, such as the five aggregates, the six internal sense bases, and so on. As-it-is knowledge meaning refers to, regarding defiled and pure dharmas, the true suchness reality, this is called as-it-is knowledge meaning, which has seven types, namely the flowing suchness up to the correct practice suchness. Grasping meaning refers to the five internal sense bases, mind-consciousness, and all mental dharmas. Grasped meaning refers to the six external sense bases, and the grasping meaning is also what is grasped. Abiding meaning refers to the external world, the sentient realm that abides in this world can be known, that is, villages, hundreds of villages, thousands of villages, hundreds of thousands of villages, described so extensively, up to the three thousand great thousand worlds, up to countless hundreds of thousands of worlds, extremely small dust particles, and the immeasurable countless worlds in the ten directions. Enjoyment meaning refers to the various requisites that are gathered. Inverted meaning refers to, in the grasping meaning and so on, regarding impermanence, the inversion of thinking of permanence, the inversion of mind, the inversion of view, and so on up to, regarding no-self, the inversion of thinking of self, the inversion of mind, the inversion of view. Non-inverted meaning refers to counteracting the inversions mentioned earlier, it should be understood. Defiled meaning has three types, in the three realms, defilement of afflictions, defilement of karma, defilement of birth. Pure meaning refers to all the limbs of enlightenment that are cultivated in order to realize liberation from the three kinds of defilements. These ten kinds of meanings encompass all meanings, it should be understood. The five kinds of meanings are: 1. Objects to be universally known, 2. Meanings to be universally known, 3. Knowing and universally knowing, 4. Obtaining the fruit of universal knowledge, 5. Enjoying the fruit of universal knowledge. Objects to be universally known refer to all knowable objects.
若諸蘊事。若內處事。若外處事如是等。所遍知義者。謂盡一切種如所應知。若世俗諦若勝義諦。若功德若過失。若諸緣若三世。若起住壞相若如病等。若苦集若真如實際法性。若廣若略。若一向記若分別記。若反問記若置記。若隱若顯。如是等所遍知義應知。遍知者。謂能取前二境菩提分法。得遍知果者。謂永滅貪慾瞋恚愚癡及無遺余貪瞋癡斷。四沙門果。及諸聲聞獨覺如來共不共世出世功德。具足作證。受用遍知果者。謂即于所證法中解脫智及廣為他開示演說分別。此五種義亦攝一切義應知。
四種義者。一心所執義。二領納義。三了別義。四雜染清凈義。此四種義亦攝一切義應知三種義者。一文義。二義義。三界義。文義者。謂名身等。義義者。謂十種義應知。一真實相。二遍知相。三永斷相。四作證相。五修習相。六即于真實等相種種差別相。七所依能依相屬相。八能障礙遍知等法相。九能隨順遍知等法相。十于不遍知等及遍知等過失功德相。界義者。謂五種界。一器世界。二有情世界。三法界。四所調伏界。五所調伏方便界。此三種義亦攝一切義。應知。
彼外不壞故者。彼上諸義一切外道所不能壞。正道理論不可制伏故。一切外道。略有五種。一說我外道。二說常外道。三說斷外道。四說現
【現代漢語翻譯】 若諸蘊（skandha，構成個體的要素）事，若內處（ayatana，感覺器官）事，若外處（ayatana，感覺對像）事，如是等所遍知義者，謂盡一切種如所應知。若世俗諦（saṃvṛti-satya，相對真理）若勝義諦（paramārtha-satya，絕對真理），若功德若過失，若諸緣若三世（過去、現在、未來），若起住壞相若如病等，若苦集（duḥkha-samudaya，苦的起因）若真如實際法性（tathatā，事物的真實本性），若廣若略，若一向記若分別記若反問記若置記，若隱若顯，如是等所遍知義應知。遍知者，謂能取前二境菩提分法（bodhipakṣika-dharmas，通往覺悟的要素）。得遍知果者，謂永滅貪慾瞋恚愚癡及無遺余貪瞋癡斷。四沙門果（śrāmaṇya-phala，修道者的四種果位），及諸聲聞（śrāvaka，聽聞佛法者）獨覺（pratyekabuddha，獨自證悟者）如來（tathāgata，佛）共不共世出世功德。具足作證。受用遍知果者，謂即于所證法中解脫智及廣為他開示演說分別。此五種義亦攝一切義應知。 四種義者。一心所執義。二領納義。三了別義。四雜染清凈義。此四種義亦攝一切義應知。三種義者。一文義。二義義。三界義。文義者。謂名身等。義義者。謂十種義應知。一真實相。二遍知相。三永斷相。四作證相。五修習相。六即于真實等相種種差別相。七所依能依相屬相。八能障礙遍知等法相。九能隨順遍知等法相。十于不遍知等及遍知等過失功德相。界義者。謂五種界。一器世界。二有情世界。三法界。四所調伏界。五所調伏方便界。此三種義亦攝一切義。應知。 彼外不壞故者。彼上諸義一切外道所不能壞。正道理論不可制伏故。一切外道。略有五種。一說我外道。二說常外道。三說斷外道。四說現
【English Translation】 English version: Regarding the matters of the skandhas (aggregates, the elements constituting an individual), the matters of the inner ayatanas (sense organs), the matters of the outer ayatanas (sense objects), and so on, the meaning of 'knowing thoroughly' is to know everything in every way as it should be known. Whether it be conventional truth (saṃvṛti-satya) or ultimate truth (paramārtha-satya), whether it be merits or faults, whether it be conditions or the three times (past, present, future), whether it be the characteristics of arising, abiding, and ceasing, or like illness, whether it be suffering and its origin (duḥkha-samudaya), or suchness (tathatā), the true nature of reality, whether it be extensive or concise, whether it be a definitive answer, a differentiating answer, a counter-question, or a reserved answer, whether it be hidden or manifest, the meaning of 'knowing thoroughly' should be understood in this way. 'Knowing thoroughly' means being able to take the factors of enlightenment (bodhipakṣika-dharmas) that pertain to the first two objects. 'Obtaining the fruit of knowing thoroughly' means permanently extinguishing greed, hatred, and delusion, and the complete cessation of greed, hatred, and delusion without remainder. The four fruits of a renunciant (śrāmaṇya-phala), and the shared and unshared mundane and supramundane merits of all śrāvakas (hearers), pratyekabuddhas (solitary realizers), and tathāgatas (Buddhas) are fully realized. 'Enjoying the fruit of knowing thoroughly' means having the wisdom of liberation within the Dharma that has been realized, and extensively revealing, explaining, and differentiating it for others. These five meanings should be understood as encompassing all meanings. The four meanings are: 1. The meaning of what the mind grasps. 2. The meaning of reception. 3. The meaning of discernment. 4. The meaning of defilement and purification. These four meanings should be understood as encompassing all meanings. The three meanings are: 1. The meaning of the text. 2. The meaning of the meaning. 3. The meaning of the realm. The meaning of the text refers to name-bodies, etc. The meaning of the meaning refers to ten meanings that should be known: 1. True nature. 2. The nature of thorough knowledge. 3. The nature of permanent cessation. 4. The nature of realization. 5. The nature of cultivation. 6. The various differentiated natures of true nature, etc. 7. The nature of the relationship between what is relied upon and what relies. 8. The nature of the Dharma that can obstruct thorough knowledge, etc. 9. The nature of the Dharma that can accord with thorough knowledge, etc. 10. The nature of the faults and merits of non-thorough knowledge, etc., and thorough knowledge, etc. The meaning of the realm refers to five realms: 1. The container world. 2. The sentient being world. 3. The Dharma realm. 4. The realm to be tamed. 5. The realm of the means of taming. These three meanings should be understood as encompassing all meanings. Because those external [views] cannot destroy [it]: All the above meanings cannot be destroyed by any external paths. Because the theory of the correct path cannot be subdued. All external paths can be summarized into five types: 1. External paths that assert a self. 2. External paths that assert permanence. 3. External paths that assert annihilation. 4. External paths that assert the present.
法涅槃外道。五說無因外道。
易入故者。由此論中文圓顯故。其義易入。非如婆羅門諸惡咒論文闕隱故義難可入。入已行不失壞故者。由此論中義圓正故。若已入者如說修行自義不失。非如外道邪論彼自入已雖如說行空無自義。
如是此論攝義凈故。不可壞凈故。易入凈故。行清凈故。名清凈義應知。今此論中顯薄伽梵所說何法。頌曰。
諸佛說妙法 正依於二諦 一者名世俗 二者名勝義
論曰。世俗及勝義二諦之相。如前已說。複次頌曰。
初說我法用 為隨余故說 七種及四種 真如名勝義
論曰。初世俗諦說我說法及說作用。說我者。謂說有情命者生者補特伽羅人天男女佛友法友如是等。說法者。謂說色受如是等。說作用者。謂說能見能聞能生能滅如是等。是謂世俗諦應知。此雖非實有。然依世俗故說有。問若世俗諦非勝義故有為。何義故說。答為隨余故說。謂為欲隨順勝義諦故說世俗諦。問何等為勝義諦。答七種及四種真如名勝義。如攝事品中說。
如是已略說二諦。此中如來複有廣說。頌曰。
自性義建立 數次第善巧 想差別應知 顯蘊世俗義
論曰。自性者。謂變壞領納了置造作了別。是諸蘊自性。
義者。謂聚積義
【現代漢語翻譯】 現代漢語譯本： 法涅槃外道（Dharmaparinirvana heretics）：主張通過特定儀式或修行達到涅槃的外道。 五說無因外道（Five-doctrine causeless heretics）：提出五種理論且否定因果關係的外道。
『易入故者』：因為這部論著的文字圓融顯明，所以它的意義容易理解。不像婆羅門教的那些惡咒，文字缺失隱晦，所以意義難以理解。
『入已行不失壞故者』：因為這部論著的意義圓滿正當，如果已經理解並按照它所說的修行，自身的意義就不會喪失。不像外道的邪論，即使按照他們所說的修行，最終也是空無所得。
像這樣，這部論著因為攝取意義純凈，不可破壞純凈，容易理解純凈，修行清凈，所以被稱為清凈義，應當瞭解。現在這部論著中闡明了薄伽梵（Bhagavan，世尊）所說的什麼法？頌文說：
諸佛說妙法，正依於二諦；一者名世俗，二者名勝義。
論曰：世俗諦和勝義諦的相狀，前面已經說過。再次頌文說：
初說我法用，為隨余故說；七種及四種，真如名勝義。
論曰：最初在世俗諦中說我、法以及作用。說我，是指說有情、命者、生者、補特伽羅（Pudgala，人）、人天、男女、佛友、法友等等。說法，是指說色、受等等。說作用，是指說能見、能聞、能生、能滅等等。這被稱為世俗諦，應當瞭解。這些雖然不是真實存在的，但依據世俗的觀點，所以說它們存在。問：如果世俗諦不是勝義諦，而是有為法，那麼爲了什麼意義而說呢？答：爲了隨順其餘的（勝義諦）而說。也就是說，爲了想要隨順勝義諦，所以才說世俗諦。問：什麼是勝義諦呢？答：七種和四種真如被稱為勝義諦。如《攝事品》中所說。
像這樣已經簡略地說了二諦。其中如來（Tathagata，佛）又有更廣泛的闡述。頌文說：
自性義建立，數次第善巧；想差別應知，顯蘊世俗義。
論曰：自性，是指變壞、領納、了知、處置、造作、了別。這些是諸蘊的自性。
義，是指聚積的意義。
【English Translation】 English version: Dharmaparinirvana heretics (Dharmaparinirvana heretics): Heretics who advocate achieving Nirvana through specific rituals or practices. Five-doctrine causeless heretics (Five-doctrine causeless heretics): Heretics who propose five theories and deny the law of cause and effect.
'Easy to enter': Because the text of this treatise is harmonious and clear, its meaning is easy to understand. Unlike the evil incantations of Brahmanism, where the text is incomplete and obscure, making the meaning difficult to grasp.
'Once entered, practice is not corrupted': Because the meaning of this treatise is complete and correct, if one has understood it and practices according to what it says, one's own meaning will not be lost. Unlike the heretical doctrines of external paths, even if one practices according to what they say, one will ultimately gain nothing.
In this way, this treatise is called pure meaning because it captures pure meaning, is indestructible pure, is easy to understand pure, and is pure in practice, it should be understood. Now, what Dharma spoken by Bhagavan (Bhagavan, the World-Honored One) is elucidated in this treatise? The verse says:
The Buddhas speak of the wonderful Dharma, which is based on the two truths; one is called conventional, and the other is called ultimate.
Treatise says: The characteristics of the conventional truth and the ultimate truth have been mentioned earlier. Again, the verse says:
Initially, the self, Dharma, and function are spoken of, spoken to follow the rest; seven kinds and four kinds, Suchness is called ultimate truth.
Treatise says: Initially, in the conventional truth, the self, Dharma, and function are spoken of. Speaking of the self refers to speaking of sentient beings, life-bearers, those who are born, Pudgala (person), humans and gods, men and women, Dharma friends, and so on. Speaking of Dharma refers to speaking of form, feeling, and so on. Speaking of function refers to speaking of being able to see, being able to hear, being able to be born, being able to perish, and so on. This is called conventional truth, it should be understood. Although these are not truly existent, they are said to exist according to conventional viewpoints. Question: If the conventional truth is not the ultimate truth but conditioned phenomena, then for what meaning is it spoken? Answer: It is spoken to follow the rest (ultimate truth). That is, in order to want to follow the ultimate truth, the conventional truth is spoken. Question: What is the ultimate truth? Answer: The seven kinds and four kinds of Suchness are called the ultimate truth. As stated in the 'Compendium of Matters'.
In this way, the two truths have been briefly stated. Among them, the Tathagata (Tathagata, Buddha) has further elaborated. The verse says:
Self-nature, meaning, establishment, number, sequence, skillful; thought, difference, should be known, revealing aggregates, conventional meaning.
Treatise says: Self-nature refers to change, reception, knowledge, placement, creation, and discrimination. These are the self-natures of the aggregates.
Meaning refers to the meaning of accumulation.
。是蘊義。此聚積義有四種。如成善巧品當說。
建立者。謂於色蘊有四種建立。一相建立。二生建立。三損減建立。四差別建立。
相建立者。色蘊相略有五種。一自相。二共相。三所依能依相屬相。四受用相。五業相。自相者。謂堅等是地等相。各別清凈是眼等相。共相者。謂一切色變壞相所依能依相屬相者。謂大種是所依。造色是能依。
受用相者。謂內處受用增上力故。各別外色境界得生。或有色聚。唯有堅生。或唯有濕。或唯有暖。或唯有動。或複雜生。由隨順內處受用故。業相者。如地等大種有依持攝受成熟增長相如是等。
生建立者。有五種生。一依止生。二種子生。三勢引生。四順益生。五違損生。依止生者。謂依止大種。即于大種處所有餘所造色生。由是因故。說四大種造。所造色攝在一處是造義。種子生者。謂從自種子生如堅硬聚。或時遇緣變生流濕。或流濕聚變生堅硬。或不暖聚變生暖熱。或有暖聚變生於冷。或從不動變生於動。或復從動變生不動。如是好色惡色等。展轉相生差別應知。如是若就自相則互無。若就其種則互有。是故從彼彼聚如是如是差別色法生。如是等類名種子生應知。勢引生者。謂內色根增上力故。現常相續外物得生。如器世間。又先業勢引故。
【現代漢語翻譯】 現代漢語譯本：是蘊的含義。這種聚積的含義有四種，如在《成善巧品》中將要說明的。
建立是指對於色蘊有四種建立：一是相建立，二是生建立，三是損減建立，四是差別建立。
相建立是指色蘊的相略有五種：一是自相，二是共相，三是所依能依相屬相，四是受用相，五是業相。自相是指堅硬等是地等的相，各自清凈是眼等的相。共相是指一切色變壞的相。所依能依相屬相是指大種是所依，造色是能依。
受用相是指由於內處受用的增上力，各自外色境界得以產生。或者有的色聚，只有堅硬產生；或者只有濕潤；或者只有溫暖；或者只有流動；或者複雜地產生。這是由於隨順內處受用的緣故。業相是指如地等大種有依持、攝受、成熟、增長的相，像這樣等等。
生建立有五種生：一是依止生，二是種子生，三是勢引生，四是順益生，五是違損生。依止生是指依止大種，即在大種處所有其餘所造色產生。由於這個原因，說四大種造，所造色攝在一處是造的含義。種子生是指從自身種子產生，如堅硬的聚，有時遇到因緣變化產生流動濕潤；或者流動濕潤的聚變化產生堅硬；或者不溫暖的聚變化產生溫暖熱烈；或者有溫暖的聚變化產生寒冷；或者從不動變化產生流動；或者又從流動變化產生不動。像這樣好色惡色等，輾轉相生差別應當知道。像這樣如果就自相來說則互相沒有，如果就其種子來說則互相有。因此從彼彼聚像這樣像這樣差別色法產生。像這樣等類名稱為種子生應當知道。勢引生是指內色根增上力的緣故，現在常相續外物得以產生，如器世間。又先業勢力牽引的緣故。
【English Translation】 English version: It is the meaning of Skandha (aggregate). There are four kinds of this accumulating meaning, as will be explained in the 'Accomplishment of Skillfulness' chapter.
Establishment refers to the four kinds of establishment regarding the Rupa Skandha (form aggregate): first, the establishment of characteristics; second, the establishment of arising; third, the establishment of diminution; and fourth, the establishment of difference.
The establishment of characteristics refers to the characteristics of the Rupa Skandha, which are roughly five types: first, the self-characteristic; second, the common characteristic; third, the characteristic of dependence and support; fourth, the characteristic of enjoyment; and fifth, the characteristic of karma. The self-characteristic refers to hardness, etc., as the characteristic of earth, etc., and individual purity as the characteristic of eye, etc. The common characteristic refers to the characteristic of change and decay of all forms. The characteristic of dependence and support refers to the Mahabhutas (great elements) as the support, and the derived forms as the dependent.
The characteristic of enjoyment refers to the fact that due to the increased power of enjoyment of the internal bases (ayatana), the respective external sense objects arise. Or some aggregates of form only produce hardness; or only moisture; or only warmth; or only movement; or a complex combination. This is due to conforming to the enjoyment of the internal bases. The characteristic of karma refers to the fact that the Mahabhutas (great elements) such as earth have the characteristics of support, reception, maturation, and growth, and so on.
The establishment of arising has five types of arising: first, dependent arising; second, seed arising; third, force-induced arising; fourth, beneficial arising; and fifth, detrimental arising. Dependent arising refers to relying on the Mahabhutas (great elements), that is, in the place of the Mahabhutas, the remaining derived forms arise. Because of this reason, it is said that the four great elements create, and the derived forms are gathered in one place, which is the meaning of creation. Seed arising refers to arising from its own seed, such as a hard aggregate, which sometimes, when encountering conditions, changes and produces flowing moisture; or a flowing moist aggregate changes and produces hardness; or a non-warm aggregate changes and produces warmth and heat; or a warm aggregate changes and produces cold; or from immobility changes and produces movement; or again from movement changes and produces immobility. Like this, good forms, bad forms, etc., arise in mutual transformation, and the differences should be known. Like this, if considering the self-characteristic, then they are mutually non-existent; if considering their seed, then they are mutually existent. Therefore, from such and such aggregates, such and such different form dharmas arise. Such categories are called seed arising and should be known. Force-induced arising refers to the fact that due to the increased power of the internal sense organs, external objects that are constantly continuous now arise, such as the container world. Also, due to the force of previous karma.
諸內處生若樂欲現前。諸天及北洲人所有眾具多分。由勢引生故流轉應知。若人中器世間。唯常相續。如是等類勢引生應知。順益生者。謂得自順益緣彼彼色法展轉滋長展轉增勝而生。猶如水等潤洽芽等。如是等類名順益生。翻此故名違損生應知。
損減建立者。謂建立極微。復由五種極微建立應知。一由分析故。二由差別故。三由獨一故。四由助伴故。五由無分性故。由分析故者。謂由慧分析諸粗色法。漸漸轉減至最細邊建立極微。非由體故。由如是因故說極微無起無滅。又亦非謂集諸極微以成粗色。由差別故者。略有十五種極微。謂眼等根極微有五種。色等境極微有五種。地等界極微有四種。法處所攝實有色極微有一種。由獨一故者。謂建立實極微自相。由助伴故者。謂建立聚極微由於地等一極微處。有餘色法同處不相離故。建立聚極微。由無分性故者。非一極微復有餘細分。由非聚故。若聚極微可有眾分。若一極微所住之處。此處不可分析更立余分。是故極微無有細分。
差別建立者。有二十六種色。一欲界系色。謂具諸色。二色界系色。謂除香味。三無色界系色。謂等持自在色。非業異熟色。四清凈界色。謂出世法增上所生。如靜慮解脫色及佛菩薩色。五內色。謂根及根所居處色。六外色。謂除
【現代漢語翻譯】 現代漢語譯本：如果諸內處（指眼、耳、鼻、舌、身、意六根）生起強烈的樂欲，諸天和北俱盧洲（Uttarakuru）的人所擁有的眾多器具，大多是由業力所牽引而產生的，因此會不斷流轉變化，應當知曉。如果是在人間的器世間，唯有常相續不斷。像這些情況，都應當知曉是由業力牽引而生。所謂『順益生』，是指獲得與自身相順的助益因緣，使得各種色法逐漸滋長，不斷增勝而生起。就像水等滋潤萌芽一樣。像這些情況，就叫做『順益生』。與此相反的情況，就叫做『違損生』，應當知曉。
損減建立：是指建立極微（paramāṇu，物質的最小單位）。又應當知曉，極微的建立可以通過五種方式：一、通過分析；二、通過差別；三、通過獨一；四、通過助伴；五、通過無分性。通過分析：是指通過智慧分析各種粗大的色法，逐漸減少到最細微的邊界，從而建立極微，而不是通過實體本身。因為這個原因，所以說極微沒有生起也沒有滅亡。也不是說聚集各種極微就可以形成粗大的色法。通過差別：略有十五種極微。即眼等根極微有五種，色等境極微有五種，地等界極微有四種，法處所攝的實有色極微有一種。通過獨一：是指建立真實的極微的自相。通過助伴：是指建立聚集的極微，因為在地等極微的同一處，有其餘的色法同處而不相分離，所以建立聚集的極微。通過無分性：不是一個極微還有更細微的部分，因為它不是聚集體。如果是聚集的極微，可能有很多部分。如果是一個極微所住之處，這個地方就不可再分析而建立其餘部分。因此，極微沒有細微的部分。
差別建立：有二十六種色。一、欲界系色：指具有所有色法的色。二、界系色：指除去香味的色。三、無界系色：指等持（samādhi，禪定）自在的色，不是由業異熟所生的色。四、清凈界色：指出世間法增上所生的色，如靜慮（dhyāna，禪定）解脫色以及佛菩薩的色。五、內色：指根（indriya，感覺器官）以及根所居住之處的色。六、外色：指除去...
【English Translation】 English version: If strong desires arise in the internal sense bases (referring to the six roots: eye, ear, nose, tongue, body, and mind), the numerous possessions of the gods and the people of Uttarakuru (Uttarakuru) are mostly produced by the force of karma, and therefore they are constantly changing and flowing, it should be known. If it is in the world of beings in the human realm, it is only constantly continuous. These situations should be known as arising from the force of karma. 'Arising from favorable benefit' refers to obtaining favorable conditions that are in accordance with oneself, causing various forms of matter to gradually grow and continuously increase and arise. It is like water nourishing sprouts. These situations are called 'arising from favorable benefit'. The opposite situation is called 'arising from unfavorable harm', it should be known.
Establishment by Reduction: Refers to establishing the paramāṇu (the smallest unit of matter). Furthermore, it should be known that the establishment of the paramāṇu can be achieved through five ways: 1. Through analysis; 2. Through differentiation; 3. Through singularity; 4. Through association; 5. Through indivisibility. Through analysis: Refers to analyzing various coarse forms of matter through wisdom, gradually reducing them to the finest boundary, thereby establishing the paramāṇu, not through the entity itself. Because of this reason, it is said that the paramāṇu has no arising and no ceasing. It is also not that gathering various paramāṇus can form coarse forms of matter. Through differentiation: There are roughly fifteen types of paramāṇus. Namely, there are five types of root paramāṇus such as the eye, five types of object paramāṇus such as form, four types of realm paramāṇus such as earth, and one type of real form paramāṇu contained in the dharma realm. Through singularity: Refers to establishing the self-nature of the real paramāṇu. Through association: Refers to establishing the aggregated paramāṇu, because in the same place as the earth and other paramāṇus, there are other forms of matter that are in the same place and not separated, so the aggregated paramāṇu is established. Through indivisibility: It is not that one paramāṇu has even finer parts, because it is not an aggregate. If it is an aggregated paramāṇu, there may be many parts. If it is the place where one paramāṇu resides, this place cannot be further analyzed to establish other parts. Therefore, the paramāṇu has no fine parts.
Establishment by Differentiation: There are twenty-six types of form. 1. Form associated with the desire realm: Refers to form that possesses all forms of matter. 2. Form associated with the ** realm: Refers to form that excludes fragrance and taste. 3. Form associated with the formless realm: Refers to the form of samādhi (meditative concentration) and freedom, not the form produced by karmic maturation. 4. Form of the pure realm: Refers to the form produced by the increase of supramundane dharma, such as the form of dhyāna (meditation) liberation and the form of Buddhas and Bodhisattvas. 5. Internal form: Refers to the root (indriya, sense organ) and the form of the place where the root resides. 6. External form: Refers to excluding...
根及根所居處余色聲香味觸。七所依色。謂眼等五根八所緣色。謂五境界及法處所攝色。九能取色。謂即所依色。十所取色。謂即所緣色。十一執受色。謂受起所依如諸色。根及根所居處色。心及心法所居處故。同一損益是執受義。十二無執受色。謂此外余色。十三同分色。謂自識不共根色。由與識同境轉故。十四彼同分色。謂自識共根色。唯自類相續相似轉故。十五有見有對色。謂色處色。十六無見有對色。謂餘九處色。十七無見無對色。謂法處所攝色。十八清凈色。謂五內處。十九清凈所取色。謂五外處。二十意所取色。謂法處所攝色。二十一所依住色。謂風輪乃至大地。二十二覆護色。謂宅舍等。二十三資具色。謂十種資具。一飲食。二衣及莊嚴具。三眾具。四戲笑。五鼓舞。六歌詠。七音樂。八香鬘塗飾。九眾明。十男女承事。二十四根所居色。謂五種色根之所居處。二十五根色。謂五種色根。二十六等持境界色。已如攝事品中說。受蘊建立有六種。一差別建立。二出離建立。三觀察建立。四生建立。五相建立。六師句建立。
差別建立者。或立一受。如說諸所有受。悉皆是苦。或立二受。謂身受及心受。或立三受。謂樂受苦受不苦不樂受。或立四受。謂欲系色系無色系及不繫受。或立五受。謂樂根苦
【現代漢語翻譯】 現代漢語譯本 根以及根所居住的地方，還有其餘的色、聲、香、味、觸，這被稱為七所依色。七所依色指的是眼等五根（眼根、耳根、鼻根、舌根、身根，是產生視覺、聽覺、嗅覺、味覺、觸覺的器官）以及八所緣色。八所緣色指的是五境界（色、聲、香、味、觸）以及法處（意識的活動範圍）所包含的色。九能取色，指的就是所依色。十所取色，指的就是所緣色。十一執受色，指的是感受生起所依賴的，比如各種色，根以及根所居住的地方的色，因為它們是心和心法所居住的地方，並且共同承受損益，這就是執受的含義。十二無執受色，指的是除此之外其餘的色。十三同分色，指的是自己的識所不共有的根色，因為它和識在相同的境界中活動。十四彼同分色，指的是自己的識所共有的根色，因為它只在同類相續中相似地活動。十五有見有對色，指的是色處（視覺的對象）。十六無見有對色，指的是其餘九處（聲、香、味、觸、眼、耳、鼻、舌、身）。十七無見無對色，指的是法處所包含的色。十八清凈色，指的是五內處（眼、耳、鼻、舌、身）。十九清凈所取色，指的是五外處（色、聲、香、味、觸）。二十意所取色，指的是法處所包含的色。二十一所依住色，指的是風輪（支撐世界的風層）乃至大地。二十二覆護色，指的是宅舍等。二十三資具色，指的是十種資具：一、飲食；二、衣服及莊嚴具；三、眾具（各種生活用品）；四、戲笑；五、鼓舞；六、歌詠；七、音樂；八、香鬘塗飾；九、眾明（燈光照明）；十、男女承事。二十四根所居色，指的是五種色根所居住的地方。二十五根色，指的是五種色根。二十六等持境界色，已經在《攝事品》中說過了。 受蘊的建立有六種：一、差別建立；二、出離建立；三、觀察建立；四、生建立；五、相建立；六、師句建立。 差別建立是指：或者建立一種受，如經文所說，所有一切的受，全部都是苦。或者建立兩種受，即身受和心受。或者建立三種受，即樂受、苦受和不苦不樂受。或者建立四種受，即欲界系、色界系、無色界系以及不繫受。或者建立五種受，即樂根（快樂的感受）苦根
【English Translation】 English version Root and the place where the root resides, as well as the remaining forms, sounds, smells, tastes, and tactile sensations, are called the seven dependent forms. The seven dependent forms refer to the five roots (eye, ear, nose, tongue, body, which are the organs that produce sight, hearing, smell, taste, and touch) and the eight object-forms. The eight object-forms refer to the five sense objects (form, sound, smell, taste, touch) and the forms included in the 'dharma-sphere' (the realm of mental activity). The nine 'capable-of-grasping' forms refer to the dependent forms. The ten 'grasped' forms refer to the object-forms. The eleven 'possessed' forms refer to what the arising of feeling depends on, such as various forms, the root and the form of the place where the root resides, because they are the places where the mind and mental phenomena reside, and they jointly bear benefit and harm, which is the meaning of 'possession'. The twelve 'unpossessed' forms refer to the remaining forms besides these. The thirteen 'same-division' forms refer to the root-forms not shared by one's own consciousness, because they operate in the same realm as consciousness. The fourteen 'other-same-division' forms refer to the root-forms shared by one's own consciousness, because they only operate similarly in the same kind of continuous stream. The fifteen 'visible and resistant' forms refer to the form-sphere (objects of sight). The sixteen 'invisible and resistant' forms refer to the remaining nine spheres (sound, smell, taste, touch, eye, ear, nose, tongue, body). The seventeen 'invisible and non-resistant' forms refer to the forms included in the dharma-sphere. The eighteen 'pure' forms refer to the five internal spheres (eye, ear, nose, tongue, body). The nineteen 'pure grasped' forms refer to the five external spheres (form, sound, smell, taste, touch). The twenty 'mentally grasped' forms refer to the forms included in the dharma-sphere. The twenty-one 'dwelling-support' forms refer to the wind-wheel (the layer of wind supporting the world) and even the great earth. The twenty-two 'covering-protecting' forms refer to dwellings and the like. The twenty-three 'requisite' forms refer to the ten kinds of requisites: 1. food and drink; 2. clothing and ornaments; 3. implements (various daily necessities); 4. play and laughter; 5. drumming; 6. singing; 7. music; 8. fragrant garlands and adornments; 9. illumination (lighting); 10. service by men and women. The twenty-four 'root-dwelling' forms refer to the places where the five kinds of sense-roots reside. The twenty-five 'root-forms' refer to the five kinds of sense-roots. The twenty-six 'concentration-realm' forms have already been explained in the 'Compendium of Topics' section. The establishment of the aggregate of feeling has six aspects: 1. establishment by differentiation; 2. establishment by detachment; 3. establishment by observation; 4. establishment by arising; 5. establishment by characteristic; 6. establishment by teacher's statement. Establishment by differentiation means: either establishing one kind of feeling, as the scripture says, 'All feelings are suffering'. Or establishing two kinds of feeling, namely bodily feeling and mental feeling. Or establishing three kinds of feeling, namely pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Or establishing four kinds of feeling, namely feeling associated with the desire realm, feeling associated with the form realm, feeling associated with the formless realm, and unassociated feeling. Or establishing five kinds of feeling, namely the pleasure-faculty (pleasant sensation), the pain-faculty
根喜根憂根舍根。或立六受。謂眼觸所生受。乃至意觸所生受。或立十八受。謂十八意近行六喜近行六憂近行六舍近行。或立三十六受。謂六依耽嗜喜六依出離喜如喜憂舍亦爾。或立一百八受。謂三十六受。各依三世或開無量受。如其所受起無數受。
出離建立者。謂初靜慮出離憂根。第二靜慮出離苦根。第三靜慮出離喜根。第四靜慮出離樂根。無相心法三摩地出離舍根。觀察建立者。謂八種觀察。于受何者是受。何者是受集。何者是受滅。何者是趣受集行。何者是趣受滅行。何者是受味。何者是受過。何者是受出離。
生建立者。謂從十六觸諸受生。何等十六。一眼觸。二耳觸。三鼻觸。四舌觸。五身觸。六意觸。七有對觸。八增語觸。九順樂受觸。十順苦受觸。十一順不苦不樂受觸。十二愛觸。十三恚觸。十四明觸。十五無明觸。十六非明非無明觸。相建立者。謂八種相。一異熟相。二非異熟相。三有味著相。四無味著相。五依耽嗜相。六依出離相。七動相。八住相。異熟相者。謂阿賴耶識相應受。非異熟相者。謂轉識相應受。有味著相者。謂欲系受。無味著相者。謂色無色系及不繫受。依耽嗜相者。謂欲貪相應受。依出離相者。謂出家所引不定地善法相應受。動相者。謂經中風喻所顯受。不久相續
【現代漢語翻譯】 現代漢語譯本： 根喜根憂根舍根（三種感受的根本：喜受、憂受、舍受）。或者建立六種感受，即眼觸所生受，乃至意觸所生受。或者建立十八種感受，即十八種與意相關的近行：六種喜近行，六種憂近行，六種舍近行。或者建立三十六種感受，即六種依耽嗜的喜，六種依出離的喜，如喜一樣，憂和舍也是如此。或者建立一百零八種感受，即三十六種感受，每一種都依據過去、現在、未來三世。或者開展出無量的感受，就像所感受的那樣，生起無數的感受。
出離的建立：指初禪出離憂根，二禪出離苦根，三禪出離喜根，四禪出離樂根，無相心法三摩地出離舍根。觀察的建立：指八種觀察，對於感受，什麼是受？什麼是受集（受的生起）？什麼是受滅（受的滅除）？什麼是趣受集行（導致受生起的行為）？什麼是趣受滅行（導致受滅除的行為）？什麼是受味（感受的樂處）？什麼是受過（感受的過患）？什麼是受出離（從感受中解脫）？
生的建立：指從十六種觸而生起諸受。哪十六種？一眼觸，二耳觸，三鼻觸，四舌觸，五身觸，六意觸，七有對觸，八增語觸，九順樂受觸，十順苦受觸，十一順不苦不樂受觸，十二愛觸，十三恚觸，十四明觸，十五無明觸，十六非明非無明觸。
相的建立：指八種相。一異熟相，二非異熟相，三有味著相，四無味著相，五依耽嗜相，六依出離相，七動相，八住相。異熟相：指與阿賴耶識（Alaya-vijnana）相應的受。非異熟相：指與轉識相應的受。有味著相：指欲界系的受。無味著相：指色界、無色界系以及不繫受。依耽嗜相：指與欲貪相應的受。依出離相：指出家所引發的不定地善法相應的受。動相：指經中用風的比喻所顯示的受，不久相續。
【English Translation】 English version: The roots of joy, the roots of sorrow, the roots of equanimity. Or establish six feelings, namely, the feeling born of eye contact, and so on, up to the feeling born of mind contact. Or establish eighteen feelings, namely, eighteen mental activities: six associated with joy, six associated with sorrow, and six associated with equanimity. Or establish thirty-six feelings, namely, six kinds of joy based on craving, six kinds of joy based on detachment; just as with joy, so too with sorrow and equanimity. Or establish one hundred and eight feelings, namely, the thirty-six feelings, each based on the three times (past, present, future). Or develop immeasurable feelings, as countless feelings arise according to what is experienced.
The establishment of detachment: refers to the first dhyana (meditative state) detaching from the root of sorrow, the second dhyana detaching from the root of suffering, the third dhyana detaching from the root of joy, the fourth dhyana detaching from the root of pleasure, and the formless samadhi (concentration) detaching from the root of equanimity. The establishment of observation: refers to eight kinds of observation. Regarding feeling, what is feeling? What is the arising of feeling? What is the cessation of feeling? What is the path leading to the arising of feeling? What is the path leading to the cessation of feeling? What is the gratification of feeling? What is the danger of feeling? What is the escape from feeling?
The establishment of arising: refers to the arising of feelings from sixteen contacts. What are the sixteen? One, eye contact. Two, ear contact. Three, nose contact. Four, tongue contact. Five, body contact. Six, mind contact. Seven, contact with resistance. Eight, contact with language. Nine, contact conducive to pleasant feeling. Ten, contact conducive to painful feeling. Eleven, contact conducive to neither-pleasant-nor-painful feeling. Twelve, contact of affection. Thirteen, contact of aversion. Fourteen, contact of clarity. Fifteen, contact of ignorance. Sixteen, contact of neither clarity nor ignorance.
The establishment of characteristics: refers to eight characteristics. One, the characteristic of resultant. Two, the characteristic of non-resultant. Three, the characteristic of attachment to flavor. Four, the characteristic of detachment from flavor. Five, the characteristic of dependence on craving. Six, the characteristic of dependence on detachment. Seven, the characteristic of movement. Eight, the characteristic of stability. The characteristic of resultant: refers to feeling associated with Alaya-vijnana (storehouse consciousness). The characteristic of non-resultant: refers to feeling associated with the transforming consciousness. The characteristic of attachment to flavor: refers to feeling belonging to the desire realm. The characteristic of detachment from flavor: refers to feeling belonging to the form and formless realms, and the unconditioned. The characteristic of dependence on craving: refers to feeling associated with desire and craving. The characteristic of dependence on detachment: refers to feeling associated with wholesome practices in the indefinite realm, brought about by renunciation. The characteristic of movement: refers to feeling illustrated by the metaphor of wind in the sutras, not continuing for long.
住義故。住相者。謂經中客舍喻所顯受。暫相續住義故。
師句建立者。謂三十六師句。六依耽嗜喜。六依出離喜。六依耽嗜憂。六依出離憂。六依耽嗜舍。六依出離舍。
依耽嗜喜云何。謂于眼所識色可喜可樂可意可愛能引起欲深可染著。或由得現所得。或由隨念先時所得而生於喜。如是相喜名依耽嗜喜。
依出離喜云何。謂即于諸色了知無常苦變。離欲滅靜沒已。又于先及今所有諸色。了知無常苦變等法已而生於喜。如是相喜名依出離喜。
如是于耳所識聲鼻所識香舌所識味身所識觸意所識法。可喜可樂可意可愛能引起欲深可染著。或由得現所得。或由隨念先時所得而生於喜。如是相喜名依耽嗜喜。如是即于耳所識聲乃至意所識法。了知無常苦變。離欲滅靜沒已。又于先及今所有諸法。了知無常苦變等法已而生於喜。如是相喜名依出離喜。
依耽嗜憂云何。謂于眼所識色可喜可樂乃至可染。或由不得現所得。或由隨念先時所得。若已過去若盡若滅若離若變而生於憂。如是相憂名依耽嗜憂。
依出離憂云何。謂即于諸色了知無常乃至沒已。又于先及今所有諸色。了知無常苦變等法已。于勝解脫起欲證愿。謂我何時當具足住如諸聖者所具足住處。如是于勝解脫欲證求愿懼慮之憂
【現代漢語翻譯】 現代漢語譯本： 『住義故』：指『住相』，即經文中用客舍的比喻所顯示的『受』(vedanā)，意思是暫時的相續居住。
『師句建立者』：指三十六種師句。包括六種依耽嗜喜、六種依出離喜、六種依耽嗜憂、六種依出離憂、六種依耽嗜舍、六種依出離舍。
『依耽嗜喜云何』：什麼是依耽嗜產生的喜？指對於眼睛所認識的顏色，是可喜的、可樂的、可意的、可愛的，能夠引起強烈的慾望和深刻的染著。或者因為現在得到，或者因為回憶先前得到而產生喜悅。像這樣的喜悅，稱為依耽嗜喜。
『依出離喜云何』：什麼是依出離產生的喜？指對於各種顏色，了知其無常、是苦、會變化，遠離慾望、寂滅、平靜、消失之後，又對於先前和現在所有的各種顏色，了知其無常、是苦、會變化等法之後而產生喜悅。像這樣的喜悅，稱為依出離喜。
像這樣，對於耳朵所認識的聲音、鼻子所認識的香氣、舌頭所認識的味道、身體所認識的觸覺、意識所認識的法，是可喜的、可樂的、可意的、可愛的，能夠引起強烈的慾望和深刻的染著。或者因為現在得到，或者因為回憶先前得到而產生喜悅。像這樣的喜悅，稱為依耽嗜喜。像這樣，對於耳朵所認識的聲音，乃至意識所認識的法，了知其無常、是苦、會變化，遠離慾望、寂滅、平靜、消失之後，又對於先前和現在所有的各種法，了知其無常、是苦、會變化等法之後而產生喜悅。像這樣的喜悅，稱為依出離喜。
『依耽嗜憂云何』：什麼是依耽嗜產生的憂愁？指對於眼睛所認識的顏色，是可喜的、可樂的，乃至可以染著的。或者因為現在沒有得到，或者因為回憶先前得到，如果已經過去、已經窮盡、已經滅亡、已經分離、已經變化而產生憂愁。像這樣的憂愁，稱為依耽嗜憂。
『依出離憂云何』：什麼是依出離產生的憂愁？指對於各種顏色，了知其無常，乃至消失之後，又對於先前和現在所有的各種顏色，了知其無常、是苦、會變化等法之後，對於殊勝的解脫生起慾望，希望證得，並祈願：我何時才能具足安住，像各位聖者所具足的安住之處一樣。像這樣，對於殊勝解脫的慾望、證得的祈求和願望，以及由此產生的懼怕和憂慮。
【English Translation】 English version: 'Dwelling meaning': Refers to 'dwelling appearance,' which is the 'feeling' (vedanā) shown by the metaphor of a guest house in the sutras, meaning a temporary continuous dwelling.
'Teacher's statement establishment': Refers to the thirty-six kinds of teacher's statements. These include six kinds of joy based on attachment, six kinds of joy based on detachment, six kinds of sorrow based on attachment, six kinds of sorrow based on detachment, six kinds of equanimity based on attachment, and six kinds of equanimity based on detachment.
'What is joy based on attachment?': It refers to the colors perceived by the eye that are pleasing, delightful, agreeable, and lovable, capable of arousing strong desire and deep attachment. Joy arises either from obtaining them in the present or from recalling past acquisitions. Such joy is called joy based on attachment.
'What is joy based on detachment?': It refers to knowing that all colors are impermanent, suffering, and subject to change, and after detachment, cessation, tranquility, and disappearance, joy arises from knowing that all past and present colors are impermanent, suffering, and subject to change. Such joy is called joy based on detachment.
Similarly, for sounds perceived by the ear, smells perceived by the nose, tastes perceived by the tongue, tactile sensations perceived by the body, and dharmas perceived by the mind, if they are pleasing, delightful, agreeable, and lovable, capable of arousing strong desire and deep attachment, joy arises either from obtaining them in the present or from recalling past acquisitions. Such joy is called joy based on attachment. Similarly, for sounds perceived by the ear, up to dharmas perceived by the mind, knowing that they are impermanent, suffering, and subject to change, and after detachment, cessation, tranquility, and disappearance, joy arises from knowing that all past and present dharmas are impermanent, suffering, and subject to change. Such joy is called joy based on detachment.
'What is sorrow based on attachment?': It refers to the colors perceived by the eye that are pleasing, delightful, and even capable of attachment. Sorrow arises either from not obtaining them in the present or from recalling past acquisitions that have passed, been exhausted, ceased, separated, or changed. Such sorrow is called sorrow based on attachment.
'What is sorrow based on detachment?': It refers to knowing that all colors are impermanent, up to their disappearance, and after knowing that all past and present colors are impermanent, suffering, and subject to change, a desire arises for supreme liberation, a wish to attain it, and a prayer: 'When will I be able to fully abide in the same state as the noble ones?' Such sorrow arises from the desire, seeking, and wish for supreme liberation, along with the fear and anxiety that accompany it.
。是名依出離憂。如是于耳所識聲乃至意所識法。可喜可樂乃至可染。或由不得現所得。或由隨念先時所得。若已過去乃至若變而生於憂。如是相憂名依耽嗜憂。
如是即于耳所識聲乃至意所識法。了知無常乃至沒已。又于先及今所有諸法。了知無常苦變等法已。于勝解脫起欲證愿。謂我何時當具足住如諸聖者所具足住處。如是于勝解脫欲證求愿懼慮之憂。是名依出離憂。依耽嗜舍云何。謂愚癡無智無聞異生。于眼所識色顧戀。于舍執著諸業趣。向於色依止於色。不捨於色不超過色。於此中舍。是名依耽嗜舍。依出離舍云何。謂即于諸色了知無常乃至沒已。又于先及今所有諸色。了知無常苦變等法已簡擇修舍。是名依出離舍。如是愚癡無智無聞異生。于耳所識聲乃至意所識法顧戀。于舍執著諸業趣向。於法乃至不超過法。於此中舍。是名依耽嗜舍。如是即于耳所識聲乃至意所識法。了知無常乃至沒已。又于先及今所有諸法。了知無常苦變等法已。簡擇修舍。是名依出離舍。是中六依耽嗜喜。六依出離喜。六依耽嗜憂。六依出離憂。六依耽嗜舍。六依出離舍。總攝為三十六師句。
是中依止六依出離喜住故。舍除吐害六依耽嗜喜。如是依止六依出離憂住故。舍除吐害六依耽嗜憂。如是依止六依出離舍住故。
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的依于出離的憂。同樣，對於耳朵所識別的聲音，乃至意識所識別的法，如果它們是令人喜愛的、快樂的，甚至是令人迷戀的，或者因為無法立即獲得，或者因為回憶起過去曾經獲得，如果這些已經過去，甚至發生變化而產生憂愁，這樣的憂愁被稱為依于耽嗜的憂。
同樣，對於耳朵所識別的聲音，乃至意識所識別的法，瞭解它們的無常，乃至消逝之後，又對於過去和現在所有的法，瞭解它們的無常、苦、變等性質之後，對於殊勝的解脫生起渴望和願望，想著我何時才能具足安住，如同那些聖者所具足的住處一樣。像這樣對於殊勝解脫的渴望、追求、願望和恐懼所產生的憂愁，這就是所謂的依于出離的憂。什麼是依于耽嗜的舍（Upeksha）呢？就是愚癡、無智、沒有聽聞的凡夫，對於眼睛所識別的色（Rupa）產生顧戀，對於舍（Upeksha）執著，趨向于各種業，依賴於色（Rupa），不捨棄色（Rupa），不超越色（Rupa），在這種狀態下的舍（Upeksha），就是所謂的依于耽嗜的舍（Upeksha）。什麼是依于出離的舍（Upeksha）呢？就是對於各種色（Rupa），瞭解它們的無常，乃至消逝之後，又對於過去和現在所有的色（Rupa），瞭解它們的無常、苦、變等性質之後，通過簡擇而修習舍（Upeksha），這就是所謂的依于出離的舍（Upeksha）。同樣，愚癡、無智、沒有聽聞的凡夫，對於耳朵所識別的聲音，乃至意識所識別的法產生顧戀，對於舍（Upeksha）執著，趨向于各種業，依賴於法，不捨棄法，不超越法，在這種狀態下的舍（Upeksha），就是所謂的依于耽嗜的舍（Upeksha）。同樣，對於耳朵所識別的聲音，乃至意識所識別的法，瞭解它們的無常，乃至消逝之後，又對於過去和現在所有的法，瞭解它們的無常、苦、變等性質之後，通過簡擇而修習舍（Upeksha），這就是所謂的依于出離的舍（Upeksha）。
這裡面包括六種依于耽嗜的喜（Prema），六種依于出離的喜（Prema），六種依于耽嗜的憂（Dukkha），六種依于出離的憂（Dukkha），六種依于耽嗜的舍（Upeksha），六種依于出離的舍（Upeksha），總共概括為三十六種師句。
在這裡，因為依止於六種依于出離的喜（Prema）而安住，所以捨棄、去除、損害六種依于耽嗜的喜（Prema）。像這樣，因為依止於六種依于出離的憂（Dukkha）而安住，所以捨棄、去除、損害六種依于耽嗜的憂（Dukkha）。像這樣，因為依止於六種依于出離的舍（Upeksha）而安住，所以...
【English Translation】 English version: This is called sorrow dependent on renunciation. Likewise, regarding sounds cognized by the ear, and even dharmas cognized by the mind, if they are pleasing, delightful, and even capable of causing attachment, either because they cannot be obtained immediately, or because of recalling what was obtained in the past, if these have passed or even changed, giving rise to sorrow, such sorrow is called sorrow dependent on craving.
Likewise, regarding sounds cognized by the ear, and even dharmas cognized by the mind, having understood their impermanence, and even after their cessation, and having understood the impermanence, suffering, change, and other qualities of all dharmas, both past and present, one generates desire and aspiration for superior liberation, thinking, 'When will I be able to abide fully, as the noble ones abide?' Such sorrow arising from desire, seeking, aspiration, and fear for superior liberation is called sorrow dependent on renunciation. What is abandonment dependent on craving? It is when a foolish, ignorant, and unlearned ordinary being cherishes colors cognized by the eye, clings to abandonment, directs towards various actions, relies on color, does not abandon color, and does not transcend color. Abandonment in this state is called abandonment dependent on craving. What is abandonment dependent on renunciation? It is when, regarding various colors, having understood their impermanence, and even after their cessation, and having understood the impermanence, suffering, change, and other qualities of all colors, both past and present, one cultivates abandonment through discernment. This is called abandonment dependent on renunciation. Likewise, a foolish, ignorant, and unlearned ordinary being cherishes sounds cognized by the ear, and even dharmas cognized by the mind, clings to abandonment, directs towards various actions, relies on dharma, does not abandon dharma, and does not transcend dharma. Abandonment in this state is called abandonment dependent on craving. Likewise, regarding sounds cognized by the ear, and even dharmas cognized by the mind, having understood their impermanence, and even after their cessation, and having understood the impermanence, suffering, change, and other qualities of all dharmas, both past and present, one cultivates abandonment through discernment. This is called abandonment dependent on renunciation.
Herein are included six kinds of joy (Prema) dependent on craving, six kinds of joy (Prema) dependent on renunciation, six kinds of sorrow (Dukkha) dependent on craving, six kinds of sorrow (Dukkha) dependent on renunciation, six kinds of equanimity (Upeksha) dependent on craving, and six kinds of equanimity (Upeksha) dependent on renunciation, summarized into thirty-six teacher's statements.
Here, because one abides relying on the six kinds of joy (Prema) dependent on renunciation, one abandons, removes, and harms the six kinds of joy (Prema) dependent on craving. Likewise, because one abides relying on the six kinds of sorrow (Dukkha) dependent on renunciation, one abandons, removes, and harms the six kinds of sorrow (Dukkha) dependent on craving. Likewise, because one abides relying on the six kinds of equanimity (Upeksha) dependent on renunciation, one...
舍除吐害六依耽嗜舍。又此中依止六依出離喜住故。舍除吐害六依出離憂。依止六依出離舍住故。舍除吐害六依出離喜。復有二種舍。一依種種性。二依一種性。依種種性舍者。謂依於色乃至依於法。依一種性舍者。謂依虛空無邊處。乃至依非想非非想處。此中依止依一種性舍住故。舍除吐害依種種性舍。
想蘊建立有三種。一依差別。二作意差別。三境界差別。
依差別者。謂六想。身眼觸所生想。乃至意觸所生想。
作意差別者。有二種。一有相想。二無相想。有相想者。謂除欲界中未善言說者想。第一有想及出世間想。余有相作意相應想。無相想者。謂前所除無相作意相應想。
境界差別者。有四種。一小想。二大想。三無量想。四無所有想。如其次第緣欲界緣色界緣無色界緣無所有處想。應知。
行蘊建立有三種。一勝差別。二依差別。三諸行施設差別。
勝差別者。唯思最勝行蘊所攝。由造作心令成雜染及清凈法轉故。
依差別者。謂六思。身眼觸所生思。乃至意觸所生思。
諸行施設差別者有三種。一雜染施設。二清凈施設。三分位施設。雜染施設者。謂煩惱及隨煩惱。清凈施設者。謂信等。分位施設者。謂生等心不相應行。即此三蘊法處所攝色及與
【現代漢語翻譯】 現代漢語譯本： 捨棄吐害六種依戀的耽嗜。又因為在此中依止六種依戀而出離，安住于喜悅，所以捨棄吐害六種依戀，出離憂愁。依止六種依戀而出離，安住于舍，所以捨棄吐害六種依戀，出離喜悅。又有兩種舍：一是依種種性，二是依一種性。依種種性舍，是指依於色乃至依於法。依一種性舍，是指依于虛空無邊處乃至依于非想非非想處。此中依止依一種性舍而安住，所以捨棄吐害依種種性舍。 想蘊的建立有三種：一是依差別，二是作意差別，三是境界差別。 依差別，是指六想，即身眼觸所生想乃至意觸所生想。 作意差別有兩種：一是有相想，二是無相想。有相想，是指除了欲界中未善言說者的想、第一有想以及出世間想之外，其餘與有相作意相應的想。無相想，是指前面所排除的與無相作意相應的想。 境界差別有四種：一是小想，二是大想，三是無量想，四是無所有想。依次是緣欲界、緣界、緣無界、緣無所有處想。應當知道。 行蘊的建立有三種：一是勝差別，二是依差別，三是諸行施設差別。 勝差別，唯有思最為殊勝，屬於行蘊所攝。由於造作心，使得雜染和清凈法得以運轉。 依差別，是指六思，即身眼觸所生思乃至意觸所生思。 諸行施設差別有三種：一是雜染施設，二是清凈施設，三是分位施設。雜染施設，是指煩惱及隨煩惱。清凈施設，是指信等。分位施設，是指生等心不相應行。即這三蘊、法處所攝色以及與
【English Translation】 English version: Abandoning the attachment to the six dependencies that cause harm. Furthermore, because one relies on these six dependencies to attain liberation and abide in joy, one abandons the attachment to the six dependencies that cause harm, thus liberating oneself from sorrow. Relying on the six dependencies to attain liberation and abide in equanimity, one abandons the attachment to the six dependencies that cause harm, thus liberating oneself from joy. There are two types of equanimity (舍, she): one based on various natures, and the other based on a single nature. Equanimity based on various natures refers to relying on form (色, se) and so on, up to relying on dharma (法, fa). Equanimity based on a single nature refers to relying on the realm of infinite space (虛空無邊處, xū kōng wú biān chù) and so on, up to relying on the realm of neither perception nor non-perception (非想非非想處, fēi xiǎng fēi fēi xiǎng chù). Here, one relies on and abides in equanimity based on a single nature, thus abandoning the attachment to equanimity based on various natures. The establishment of the aggregate of perception (想蘊, xiǎng yùn) has three aspects: first, based on differences; second, based on the difference in attention (作意, zuò yì); and third, based on the difference in object (境界, jìng jiè). Based on differences refers to the six perceptions: perception arising from contact with the body-eye (身眼觸, shēn yǎn chù) and so on, up to perception arising from contact with the mind (意觸, yì chù). The difference in attention has two types: first, perception with characteristics (有相想, yǒu xiàng xiǎng); and second, perception without characteristics (無相想, wú xiàng xiǎng). Perception with characteristics refers to perception associated with attention that has characteristics, except for the perception of those who are not well-spoken in the desire realm (欲界, yù jiè), the first existence (第一有, dì yī yǒu), and supramundane perception (出世間想, chū shì jiān xiǎng). Perception without characteristics refers to perception associated with attention that lacks characteristics, excluding those mentioned above. The difference in object has four types: first, small perception (小想, xiǎo xiǎng); second, great perception (大想, dà xiǎng); third, limitless perception (無量想, wú liàng xiǎng); and fourth, perception of nothingness (無所有想, wú suǒ yǒu xiǎng). These correspond respectively to perception related to the desire realm, perception related to the ** realm, perception related to the no ** realm, and perception related to the realm of nothingness. It should be known. The establishment of the aggregate of mental formations (行蘊, xíng yùn) has three aspects: first, the difference in excellence; second, the difference in dependence; and third, the difference in the establishment of mental formations. The difference in excellence refers to thought (思, sī) alone, which is the most excellent and is included within the aggregate of mental formations. It is because of the activity of the mind that defiled and pure dharmas are able to arise and transform. The difference in dependence refers to the six thoughts: thought arising from contact with the body-eye and so on, up to thought arising from contact with the mind. The difference in the establishment of mental formations has three aspects: first, the establishment of defilement; second, the establishment of purity; and third, the establishment of divisions. The establishment of defilement refers to afflictions (煩惱, fán nǎo) and secondary afflictions (隨煩惱, suí fán nǎo). The establishment of purity refers to faith (信, xìn) and so on. The establishment of divisions refers to formations that are neither mind nor matter, such as birth (生, shēng). That is, these three aggregates, the form included in the sphere of dharma (法處所攝色, fǎ chù suǒ shè sè), and with
無為。總名法界亦名法處。
識蘊建立有三種。一種類差別。二依差別。三雜染清凈差別。
種類差別者有二種。一阿賴耶識。二轉識。依差別者。謂六識身。問阿賴耶識於六識中何識所攝。答通六識所攝。藏彼種故由此識密記攝故。薄伽梵不為一切說。若善巧者。即由此隨解。雜染清凈差別者。如經中說。有貪心如實知有貪心。離貪心如實知離貪心。如是有瞋離瞋。有癡離癡。乃至廣說。
此中有三品心。一未發趣三摩地心。二已發趣而未得三摩地心。三已得三摩地心此復二種。一不清凈心。二極清凈心。第一品心者。謂或時起染污心。由貪等纏所纏故。或時起善無記心。遠離貪等纏故。第二品心者。謂或時繫心內靜。或時失念馳散五欲。或時攝令靜故。復為惛沉睡眠之所纏覆。或時為斷彼故。復策心安置於勝凈境。或時復于彼境不正安故。其心掉動。或正安故。心不掉動。或時未斷沉掉蓋故。於二分中俱不寂靜。或斷彼故。其心寂靜。能得根本靜慮作意故名定心。未得彼故名不定心。道究竟故名極修心。斷究竟故名極解脫心翻彼二種。名不修心不解脫心始從定心。乃至於此是第三品心。應知。數者。由五種事總攝一切流轉事故。何等五事。一所受用事。二能受用事。三受用執取事。四受用雜染
【現代漢語翻譯】 現代漢語譯本 『無為』（Nirvana，不生不滅的境界）。總的名稱是『法界』（Dharmadhatu，一切法的總稱），也稱為『法處』（Dharmayatana，產生一切法的處所）。
『識蘊』（Vijnana-skandha，意識的集合）的建立有三種差別：一是種類差別，二是所依差別，三是雜染清凈差別。
種類差別有兩種：一是『阿賴耶識』（Alaya-vijnana，含藏一切種子識），二是『轉識』（Pravrtti-vijnana，由阿賴耶識轉變而來的識）。所依差別是指六識身（眼識、耳識、鼻識、舌識、身識、意識）。問：『阿賴耶識』在六識中屬於哪一識所攝？答：通於六識所攝。因為它含藏著六識的種子，並且由於此識秘密難知，所以薄伽梵（Bhagavan，佛的尊稱）不為所有人說，只有善於理解的人才能由此隨順理解。雜染清凈差別，如經中所說：有貪心如實知道有貪心，離貪心如實知道離貪心。同樣，有瞋離瞋，有癡離癡，乃至廣說。
這裡有三種品類的心：一是未發起『三摩地』（Samadhi，禪定）的心，二是已發起但未得到『三摩地』的心，三是已得到『三摩地』的心。第三種心又分為兩種：一是不清凈心，二是極清凈心。第一品心是指：有時生起染污心，被貪等煩惱所纏縛；有時生起善心或無記心，遠離貪等煩惱的纏縛。第二品心是指：有時將心專注于內在的寂靜，有時失去正念而散亂於五欲（色、聲、香、味、觸），有時爲了攝持心令其寂靜，反而被昏沉睡眠所纏覆；有時爲了斷除昏沉睡眠，又策勵心安住于殊勝清凈的境界；有時又因為對那個境界不正安住，心就掉舉動搖；有時因為正安住，心就不掉舉動搖；有時因為沒有斷除沉掉二蓋（昏沉和掉舉），所以在兩種狀態中都不寂靜；有時斷除了沉掉二蓋，心就寂靜。能夠得到根本靜慮（根本禪定）的作意，所以稱為『定心』；未得到根本靜慮的作意，所以稱為『不定心』；道達到究竟，所以稱為『極修心』；煩惱斷除達到究竟，所以稱為『極解脫心』；與極修心和極解脫心相反的，稱為『不修心』和『不解脫心』。從『定心』開始，乃至『極解脫心』，都屬於第三品心，應當知道。『數』（Samkhya，計數）是指：由五種事總攝一切流轉的事故。哪五種事？一是所受用事，二是能受用事，三是受用執取事，四是受用雜染。
【English Translation】 English version 『Non-action』 (Nirvana). The general name is 『Dharmadhatu』 (the realm of all dharmas), also called 『Dharmayatana』 (the source of all dharmas).
The establishment of 『Vijnana-skandha』 (aggregate of consciousness) has three distinctions: first, the distinction of types; second, the distinction of dependence; and third, the distinction of defilement and purity.
The distinction of types has two kinds: first, 『Alaya-vijnana』 (storehouse consciousness); second, 『Pravrtti-vijnana』 (evolving consciousness). The distinction of dependence refers to the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Question: Which of the six consciousnesses does 『Alaya-vijnana』 belong to? Answer: It encompasses all six consciousnesses because it contains the seeds of the six consciousnesses, and because this consciousness is secretly difficult to know, the Bhagavan (the Blessed One) does not speak of it to everyone; only those who are skilled in understanding can comprehend it accordingly. The distinction of defilement and purity, as stated in the sutra: knowing the mind with greed as it is, knowing the mind without greed as it is. Similarly, with anger and without anger, with delusion and without delusion, and so on.
Here, there are three categories of mind: first, the mind that has not initiated 『Samadhi』 (meditative concentration); second, the mind that has initiated but not attained 『Samadhi』; and third, the mind that has attained 『Samadhi』. The third type of mind is further divided into two: first, the impure mind; second, the extremely pure mind. The first category of mind refers to: sometimes arising defiled mind, being bound by afflictions such as greed; sometimes arising wholesome or neutral mind, being free from the bondage of afflictions such as greed. The second category of mind refers to: sometimes focusing the mind on inner stillness, sometimes losing mindfulness and scattering to the five desires (form, sound, smell, taste, touch); sometimes, in order to restrain the mind and make it still, it is instead covered by drowsiness and sleep; sometimes, in order to cut off drowsiness and sleep, one again encourages the mind to abide in a superior pure state; sometimes, because one does not abide correctly in that state, the mind becomes agitated; sometimes, because one abides correctly, the mind does not become agitated; sometimes, because one has not cut off the two hindrances of dullness and agitation (sloth and excitement), one is not tranquil in either state; sometimes, because one has cut off the two hindrances, the mind becomes tranquil. Being able to attain the attention of fundamental dhyana (fundamental meditation), it is called 『concentrated mind』; not attaining the attention of fundamental dhyana, it is called 『unconcentrated mind』; the path reaching ultimate completion, it is called 『extremely cultivated mind』; the cutting off of afflictions reaching ultimate completion, it is called 『extremely liberated mind』; the opposite of extremely cultivated mind and extremely liberated mind are called 『un-cultivated mind』 and 『un-liberated mind』. Starting from 『concentrated mind』 and up to 『extremely liberated mind』, all belong to the third category of mind, it should be known. 『Number』 (Samkhya) refers to: the events of all transmigrations being summarized by five things. What are the five things? First, the things to be experienced; second, the one who experiences; third, the experiencing and grasping; fourth, the defilement of experiencing.
事。五彼所依遍行法事。所受用者。謂色蘊。五種色根依執門故為所受用。諸色境界所緣門故為所受用。能受用者。謂受蘊。受用執取者。謂想蘊。受用雜染者。謂行蘊。彼所依遍行法者。謂識蘊。由計此識是受用者乃至是所雜染者故。即由是義次第得成。復由余五因緣建立次第。一由生起故。二由對治故。三由流轉故。四由識住故。五由顯了故。
由生起故者。如經說。緣眼及色眼識得生。乃至緣意及法意識得生。此中初說色蘊次說識蘊。此二種蘊是諸心法之所依止。依此故起受等心法故。次經言。三事合故觸。觸為緣故受等法生。由此生起因緣說諸蘊次第。由對治故者。為對治四顛倒故。說四念住。四顛倒者。一于不凈計凈顛倒。二于苦計樂顛倒。三于無常計常顛倒。四于無我計我顛倒。此中先說色蘊。次後受蘊。次後識蘊。最後想行二蘊。如是由對治故說諸蘊次第。
由流轉故者。諸根境界為所依故能起二蘊。謂領納境界及彩畫境界。由此因緣能起受用。現法境界諸惱亂法。及能造作善不善業。由此因故能感後世生等苦惱。識蘊一種是所惱亂故最後說。
由識住故者。謂四識住由彼次第起能住識。由顯了故者。謂見補特伽羅已。先記識其色。是故先說色蘊。次由受蘊顯彼貴賤苦樂。次由想蘊
【現代漢語翻譯】 現代漢語譯本： 事。五種聚合（蘊）所依賴的普遍執行的法的事。所受用的是色蘊（Rūpa-skandha，物質之蘊）。五種色根（感覺器官）依賴執取之門，因此成為所受用。各種色境（視覺對像）通過所緣之門成為所受用。能受用的是受蘊（Vedanā-skandha，感受之蘊）。受用並執取的是想蘊（Saṃjñā-skandha，認知之蘊）。受用雜染的是行蘊（Saṃskāra-skandha，意志之蘊）。這些所依賴的普遍執行的法是識蘊（Vijñāna-skandha，意識之蘊），因為人們認為這個識蘊是受用者，乃至是被雜染者。因此，通過這個意義，次第得以成立。此外，還通過其他五種因緣來建立次第：一、由生起故；二、由對治故；三、由流轉故；四、由識住故；五、由顯了故。
由生起故：如經中所說：『以眼和色為緣，眼識得以生起。』乃至『以意和法為緣，意識得以生起。』這裡首先說色蘊，然後說識蘊。這兩種蘊是各種心法的所依止。依靠它們，受等心法才能生起。接著經中說：『三事和合，產生觸。以觸為緣，受等法生起。』由此生起的因緣說明了諸蘊的次第。由對治故：爲了對治四種顛倒，宣說了四念住。四種顛倒是一、于不凈計為凈的顛倒；二、于苦計為樂的顛倒；三、于無常計為常的顛倒；四、于無我計為我的顛倒。這裡首先說色蘊，其次說受蘊，再次說識蘊，最後說想蘊和行蘊。像這樣，由對治的緣故說明了諸蘊的次第。
由流轉故：諸根和境界作為所依，能夠生起兩種蘊，即領納境界和彩畫境界。由此因緣能夠生起受用，即現世境界中的各種惱亂之法，以及能夠造作善與不善之業。由此原因能夠感得後世的生等苦惱。識蘊是所惱亂的，因此最後說。
由識住故：即四識住，通過它們的次第生起能夠安住的識。由顯了故：即見到補特伽羅（Pudgala，人）后，首先記住他的顏色，所以先說色蘊。然後通過受蘊顯示他的貴賤苦樂。然後通過想蘊
【English Translation】 English version: Affairs. The affairs of the five aggregates (skandhas) that are the basis for pervasive functioning dharmas. That which is experienced is the Rūpa-skandha (aggregate of form). The five sense organs, relying on the gate of clinging, are what is experienced. Various visual objects, through the gate of what is cognized, are what is experienced. That which can experience is the Vedanā-skandha (aggregate of feeling). That which experiences and clings is the Saṃjñā-skandha (aggregate of perception). That which experiences defilement is the Saṃskāra-skandha (aggregate of mental formations). These pervasive functioning dharmas that are the basis are the Vijñāna-skandha (aggregate of consciousness), because it is thought that this consciousness is the experiencer, and even that which is defiled. Therefore, through this meaning, the order is established. Furthermore, the order is established through five other causes and conditions: one, due to arising; two, due to counteracting; three, due to flowing; four, due to the abiding of consciousness; five, due to manifestation.
Due to arising: As it is said in the sutra: 'Conditioned by the eye and form, eye-consciousness arises.' And even 'Conditioned by the mind and dharmas, mind-consciousness arises.' Here, first the Rūpa-skandha is mentioned, then the Vijñāna-skandha. These two aggregates are the basis for various mental dharmas. Relying on them, mental dharmas such as feeling arise. Then the sutra says: 'When three things come together, there is contact. Conditioned by contact, feelings and other dharmas arise.' Due to this cause and condition of arising, the order of the aggregates is explained. Due to counteracting: In order to counteract the four inversions, the four foundations of mindfulness are taught. The four inversions are: one, the inversion of considering the impure as pure; two, the inversion of considering suffering as pleasure; three, the inversion of considering the impermanent as permanent; four, the inversion of considering the non-self as self. Here, first the Rūpa-skandha is mentioned, then the Vedanā-skandha, then the Vijñāna-skandha, and finally the Saṃjñā-skandha and Saṃskāra-skandha. In this way, due to counteracting, the order of the aggregates is explained.
Due to flowing: The sense organs and objects, as the basis, can give rise to two aggregates, namely, the aggregate of receiving objects and the aggregate of painting objects. Due to this cause and condition, experiencing can arise, namely, various disturbing dharmas in the present world, and the ability to create good and bad karma. Due to this cause, one can experience suffering such as birth in future lives. The Vijñāna-skandha is what is disturbed, so it is mentioned last.
Due to the abiding of consciousness: Namely, the four abidings of consciousness, through their order, give rise to consciousness that can abide. Due to manifestation: Namely, after seeing a Pudgala (person), one first remembers their color, so the Rūpa-skandha is mentioned first. Then, through the Vedanā-skandha, their nobility, baseness, suffering, and pleasure are shown. Then, through the Saṃjñā-skandha
顯彼如是名如是姓如是種類等。次由行蘊顯彼如是愚癡如是聰慧。後由識蘊顯彼內我差別。謂於前諸蘊中。所記識者。有苦樂者。所言說者。愚癡聰慧者。是名由顯了故說諸蘊次第。
復由依止二種事故建立次第。一資助我事。二自內我事。謂初依止身於諸境界。次受苦樂。次隨說自他如是名如是姓如是種類等。次依此二集起一切法非法行。如是等名助我事。最後一蘊是內我事。應知。
善巧者。成善巧品中當廣說。
想差別者。謂有色無色。有見無見。有對無對。有漏無漏。有為無為如是等。問何義幾種是有色。答即以有色自體義故。一蘊是有色。問何義幾種是有見。答眼所行義故。一少分是有見。問何義幾種是有對。答更相觸對各據處所及粗義故。一少分是有對。言粗義者。離三種細。何者為三。一損減細。二種類細。三心自在轉細。問何義幾種是有漏。答粗重隨逐故與諸煩惱互依生義故。一切少分是有漏。復有餘有漏義。謂若處煩惱于中能起四種過。是處名有漏。何等為四。一不寂靜過。二內外變異過。三發起惡行過。四因攝受過。此中初過。謂諸纏現行所作。應知。第二過。謂煩惱所依緣事隨順煩惱所作。應知。第三過。謂由煩惱所作。應知。第四過。謂牽引後有。應知問何義幾種是有為
【現代漢語翻譯】 現代漢語譯本 顯現那樣的名字、那樣的姓氏、那樣的種類等等（顯彼如是名如是姓如是種類等）。接著由行蘊（行蘊：saṃskāra-skandha，指心理活動和意志）顯現那樣的愚癡、那樣的聰慧。最後由識蘊（識蘊：vijñāna-skandha，指意識）顯現內在自我的差別。也就是說，在前面的各個蘊中，所記錄的意識，有感受苦樂的，有進行言說的，有愚癡聰慧的，這叫做由於顯現的緣故而說明諸蘊的次第。
又由於依止兩種事故而建立次第：一是資助我事，二是自內我事。也就是說，首先依止身體于各種境界，其次感受苦樂，然後隨之說出自己或他人的名字、姓氏、種類等等。然後依此二者聚集起一切如法或不如法的行為。像這樣等等叫做助我事。最後一蘊是內我事，應當知道。
善巧者（善巧者：kauśalya-prāpta），在成就善巧品中將詳細說明。
想差別（想差別：saṃjñā-skandha-viśeṣa），指有色無色、有見無見、有對無對、有漏無漏、有為無為等等。問：什麼意義上，有幾種是有色的？答：就以有色自體（有色自體：rūpa-svabhāva）的意義來說，一蘊（色蘊）是有色的。問：什麼意義上，有幾種是有見的？答：就以眼睛所能行（眼所行：cakṣur-gocara）的意義來說，一少部分是有見的。問：什麼意義上，有幾種是有對的？答：就以互相觸對、各自佔據處所及粗大的意義來說，一少部分是有對的。所說的粗大意義，是遠離三種細微。哪三種呢？一是損減細，二是種類細，三是心自在轉細。問：什麼意義上，有幾種是有漏的？答：就以粗重隨逐，因此與各種煩惱互相依生（煩惱互依生：kleśa-paraspara-āśraya）的意義來說，一切少分是有漏的。還有其他的有漏意義，就是說，如果煩惱在某個地方能夠生起四種過失，這個地方就叫做有漏。哪四種呢？一是不寂靜過，二是內外變異過，三是發起惡行過，四是因攝受過。這裡面，第一個過失，是指各種纏（纏：paryavasthāna）現行所造成的，應當知道。第二個過失，是指煩惱所依緣的事物隨順煩惱所造成的，應當知道。第三個過失，是指由煩惱所造成的，應當知道。第四個過失，是指牽引後有（後有：punarbhava）的，應當知道。問：什麼意義上，有幾種是有為的？
【English Translation】 English version They manifest such a name, such a surname, such a kind, and so on (顯彼如是名如是姓如是種類等). Then, through the aggregate of formations (行蘊: saṃskāra-skandha, referring to mental activities and volition), they manifest such ignorance and such wisdom. Finally, through the aggregate of consciousness (識蘊: vijñāna-skandha, referring to consciousness), they manifest the differences of the inner self. That is to say, among the preceding aggregates, the recorded consciousness, which experiences suffering and pleasure, which speaks, and which is ignorant or wise, is called the order of the aggregates explained by manifestation.
Furthermore, the order is established based on two kinds of reasons: first, to assist the self; second, the matter of the inner self. That is to say, first, relying on the body in various realms; second, experiencing suffering and pleasure; then, accordingly, speaking of one's own or others' names, surnames, kinds, and so on. Then, based on these two, all lawful and unlawful actions are accumulated. Such things are called assisting the self. The last aggregate is the matter of the inner self, it should be known.
The skillful one (善巧者: kauśalya-prāpta) will be explained in detail in the chapter on achieving skillfulness.
The differences of perception (想差別: saṃjñā-skandha-viśeṣa) refer to form and formlessness, visibility and invisibility, resistance and non-resistance, defilement and non-defilement, conditioned and unconditioned, and so on. Question: In what sense, how many are with form? Answer: In the sense of the self-nature of form (有色自體: rūpa-svabhāva), one aggregate (the aggregate of form) is with form. Question: In what sense, how many are visible? Answer: In the sense of what the eye can perceive (眼所行: cakṣur-gocara), a small part is visible. Question: In what sense, how many are with resistance? Answer: In the sense of mutual contact, each occupying a place, and being coarse, a small part is with resistance. The meaning of 'coarse' is being away from three kinds of subtlety. What are the three? First, subtlety of diminution; second, subtlety of kind; third, subtlety of the mind's free transformation. Question: In what sense, how many are defiled? Answer: In the sense of being accompanied by heaviness and mutual dependence with various afflictions (煩惱互依生: kleśa-paraspara-āśraya), everything in small part is defiled. There is also another meaning of defilement, which is that if afflictions can cause four kinds of faults in a certain place, that place is called defiled. What are the four? First, the fault of non-tranquility; second, the fault of internal and external change; third, the fault of initiating evil actions; fourth, the fault of cause-reception. Among these, the first fault refers to what is done by the actualization of various entanglements (纏: paryavasthāna), it should be known. The second fault refers to what is done by the things on which afflictions rely, in accordance with the afflictions, it should be known. The third fault refers to what is done by afflictions, it should be known. The fourth fault refers to attracting future existence (後有: punarbhava), it should be known. Question: In what sense, how many are conditioned?
。答從因已生正生可生義故。一切是有為。問何義幾種是有諍。答瞋多分自在轉義故。一切少分是有諍。問何義幾種是有味著。答愛見多分自在轉義故。一切少分是有味著。問何義幾種是依耽嗜。答欲貪多分自在轉義故。一切少分是依耽嗜。問何義幾種是世間。答言論所依義故。一切少分是世間。問何義幾種是界攝。答三界中世間義故。一切少分是界攝。問何義幾種是過去。答因果已受用盡義故。一切少分是過去。問何義幾種是未來。答因果未受用盡義故。一切少分是未來。問何義幾種是現在。答因已受用盡果未受用盡義故。一切少分是現在。問何義幾種是內。答內六處及彼不相離義故。四全一少分是內。問何義幾種是外。答翻內義故。一少分是外。問何義幾種是粗。答不細滑聚集充滿相義故。一切少分是粗。問何義幾種是細。答翻粗義故。一切少分是細。問何義幾種是劣。答無常苦不凈染污義故。一切少分是劣。問何義幾種是勝。答翻劣義故。一切少分是勝。問何義幾種是遠。答處所及過去未來時遙義故。一切少分是遠。問何義幾種是近。答翻遠義故。一切少分是近。問何義幾種是欲界系。答若生於此未得對治。或得已出三時現行義故。一切少分是欲界系。問何義幾種是色界系。答已得色界對治。若住彼定若生於彼
【現代漢語翻譯】 現代漢語譯本：答：因為從因已經產生，正在產生，可以產生的意義來說，一切都是有為的（Samskrta，指有條件的事物）。問：因為什麼意義，幾種是有諍（Sarana，指爭論）？答：因為嗔（Dvesha，指嗔恨）大多是自在轉的意義，一切少部分是有諍。問：因為什麼意義，幾種是有味著（Svada，指味道）？答：因為愛（Raga，指愛慾）和見（Drishti，指錯誤的見解）大多是自在轉的意義，一切少部分是有味著。問：因為什麼意義，幾種是依耽嗜（Adhyavasaya，指執著）？答：因為欲貪（Kama-tanha，指對感官快樂的渴求）大多是自在轉的意義，一切少部分是依耽嗜。問：因為什麼意義，幾種是世間（Loka，指世界）？答：因為言論所依據的意義，一切少部分是世間。問：因為什麼意義，幾種是界攝（Dhatu-samgraha，指包含在界中）？答：因為三界（Triloka，指欲界、色界、無色界）中的世間意義，一切少部分是界攝。問：因為什麼意義，幾種是過去（Atita，指過去）？答：因為因果已經受用完畢的意義，一切少部分是過去。問：因為什麼意義，幾種是未來（Anagata，指未來）？答：因為因果尚未受用完畢的意義，一切少部分是未來。問：因為什麼意義，幾種是現在（Vartamana，指現在）？答：因為因已經受用完畢，果尚未受用完畢的意義，一切少部分是現在。問：因為什麼意義，幾種是內（Adhyatmika，指內在的）？答：因為內六處（Sadayatana，指眼、耳、鼻、舌、身、意）以及它們不相分離的意義，四種全部和一種少部分是內。問：因為什麼意義，幾種是外（Bahirdha，指外在的）？答：因為與內的意義相反，一種少部分是外。問：因為什麼意義，幾種是粗（Odarika，指粗糙的）？答：因為不細緻、不光滑、聚集、充滿相的意義，一切少部分是粗。問：因為什麼意義，幾種是細（Sukshma，指精細的）？答：因為與粗的意義相反，一切少部分是細。問：因為什麼意義，幾種是劣（Hina，指低劣的）？答：因為無常（Anitya，指無常）、苦（Dukkha，指痛苦）、不凈（Asubha，指不凈）、染污（Samklesha，指染污）的意義，一切少部分是劣。問：因為什麼意義，幾種是勝（Pranita，指殊勝的）？答：因為與劣的意義相反，一切少部分是勝。問：因為什麼意義，幾種是遠（Dura，指遙遠的）？答：因為處所和過去未來時間遙遠的意義，一切少部分是遠。問：因為什麼意義，幾種是近（Antika，指接近的）？答：因為與遠的意義相反，一切少部分是近。問：因為什麼意義，幾種是欲界系（Kama-dhatu-samprayukta，指與欲界相應的）？答：如果生於此界，未得到對治（Pratipaksha，指對治力），或者得到后又出現三種時態的現行，一切少部分是欲界系。問：因為什麼意義，幾種是系？答：已經得到的對治，如果安住于彼定（Samadhi，指禪定），如果生於彼界
【English Translation】 English version: Answer: Because from the cause it has already arisen, is arising, and can arise, everything is conditioned (Samskrta, referring to conditioned things). Question: For what reason, how many are contentious (Sarana, referring to disputes)? Answer: Because anger (Dvesha, referring to hatred) mostly operates freely, a small portion of everything is contentious. Question: For what reason, how many are with savoring (Svada, referring to taste)? Answer: Because love (Raga, referring to desire) and views (Drishti, referring to wrong views) mostly operate freely, a small portion of everything is with savoring. Question: For what reason, how many are dependent on addiction (Adhyavasaya, referring to attachment)? Answer: Because desire-craving (Kama-tanha, referring to the thirst for sensual pleasure) mostly operates freely, a small portion of everything is dependent on addiction. Question: For what reason, how many are worldly (Loka, referring to the world)? Answer: Because of the meaning that speech relies on, a small portion of everything is worldly. Question: For what reason, how many are included in a realm (Dhatu-samgraha, referring to being contained in a realm)? Answer: Because of the worldly meaning within the three realms (Triloka, referring to the desire realm, form realm, and formless realm), a small portion of everything is included in a realm. Question: For what reason, how many are past (Atita, referring to the past)? Answer: Because the cause and effect have already been fully experienced, a small portion of everything is past. Question: For what reason, how many are future (Anagata, referring to the future)? Answer: Because the cause and effect have not yet been fully experienced, a small portion of everything is future. Question: For what reason, how many are present (Vartamana, referring to the present)? Answer: Because the cause has already been fully experienced, but the effect has not yet been fully experienced, a small portion of everything is present. Question: For what reason, how many are internal (Adhyatmika, referring to internal)? Answer: Because of the six internal sense bases (Sadayatana, referring to eye, ear, nose, tongue, body, and mind) and their inseparable nature, four entirely and one partially are internal. Question: For what reason, how many are external (Bahirdha, referring to external)? Answer: Because it is the opposite of the internal meaning, a small portion is external. Question: For what reason, how many are coarse (Odarika, referring to coarse)? Answer: Because of the meaning of not being subtle, not being smooth, being aggregated, and being full, a small portion of everything is coarse. Question: For what reason, how many are subtle (Sukshma, referring to subtle)? Answer: Because it is the opposite of the coarse meaning, a small portion of everything is subtle. Question: For what reason, how many are inferior (Hina, referring to inferior)? Answer: Because of the meaning of impermanence (Anitya, referring to impermanence), suffering (Dukkha, referring to suffering), impurity (Asubha, referring to impurity), and defilement (Samklesha, referring to defilement), a small portion of everything is inferior. Question: For what reason, how many are superior (Pranita, referring to excellent)? Answer: Because it is the opposite of the inferior meaning, a small portion of everything is superior. Question: For what reason, how many are distant (Dura, referring to distant)? Answer: Because of the meaning of distant places and past and future times, a small portion of everything is distant. Question: For what reason, how many are near (Antika, referring to near)? Answer: Because it is the opposite of the distant meaning, a small portion of everything is near. Question: For what reason, how many are connected to the desire realm (Kama-dhatu-samprayukta, referring to being associated with the desire realm)? Answer: If born in this realm, not having obtained the antidote (Pratipaksha, referring to counterforce), or having obtained it but then manifesting in the three times, a small portion of everything is connected to the desire realm. Question: For what reason, how many are connected to the ** realm? Answer: Having already obtained the antidote to **, if abiding in that concentration (Samadhi, referring to meditation), if born in that realm
。未得上地對治。或得已出三時現行義故。一切少分是色界系。問何義幾種是無色系。答已得無色對治。若住彼定若生於彼。未得上地對治。或得已出三時現行義故。一切少分是無色系。復有餘義。謂安俱定不相應共有法及彼果法所攝義故。是欲界系依色煩惱及翻前所攝義故。是色界系。已離色界所餘煩惱。及如前所攝義故。是無色系。應知。問何義幾種是善。答感后樂果義。煩惱苦斷義。及彼對治義故。一切少分是善。問何義幾種是不善。答感后苦果義。及起惡行義故。一切少分是不善。問何義幾種是無記。答彼俱相違義故。一切少分是無記。復有餘義。謂無過失義。對治過失義。隨順功德義故是善。與此相違義故是不善。彼俱相違義故是無記。問何義幾種是學。答方便修學善義故。一切少分是學。問何義幾種是無學。答修學究竟善義故。一切少分是無學。問何義幾種是非學非無學。答除前二種余善染污無記所攝義故。一切少分是非學非無學。問何義幾種是見所斷。答由現觀智現觀諦所斷。義故。一切少分是見所斷。問何義幾種是修所斷。答由現觀智現觀諦后修道所斷義故一切少分是修所斷。問何義幾種是無斷。答究竟對治一切染污義及一切染污永斷義故。一切少分是無斷。問何義幾種是無色乃至廣說。答翻前所說
【現代漢語翻譯】 現代漢語譯本： 未獲得上地（更高的禪定境界）的對治（克服）時，或者已經獲得並超越了三時（過去、現在、未來）的現行（活動）的意義，一切少分都是欲界系（Kāmadhātu，指欲界所繫縛）。 問：什麼意義上，哪些種類是無色界系（Arūpadhātu，指無色界所繫縛）？ 答：已經獲得無色界對治，如果安住于彼定（無色界禪定），如果生於彼界，未獲得上地對治，或者已經獲得並超越了三時的現行的意義，一切少分是無色界系。 還有其他的意義：安俱定（無法確定的禪定）不相應行法（Citta-viprayuktasaṃskāra，既非心也非色的抽像概念）以及彼果法所攝的意義，是欲界系；依靠色（Rūpa，物質）的煩惱以及與前面所攝的意義相反，是色界系（Rūpadhātu，指色界所繫縛）；已經脫離色界的其餘煩惱，以及如前面所攝的意義，是無色界系，應當知道。 問：什麼意義上，哪些種類是善（Kuśala，好的，有益的）？ 答：感得後世安樂果報的意義，煩惱和痛苦斷除的意義，以及彼對治的意義，一切少分是善。 問：什麼意義上，哪些種類是不善（Akuśala，不好的，有害的）？ 答：感得後世痛苦果報的意義，以及生起惡行的意義，一切少分是不善。 問：什麼意義上，哪些種類是無記（Avyākṛta，非善非惡，不可記別的）？ 答：與前面兩者都相反的意義，一切少分是無記。 還有其他的意義：沒有過失的意義，對治過失的意義，隨順功德的意義，是善；與此相反的意義，是不善；與前面兩者都相反的意義，是無記。 問：什麼意義上，哪些種類是學（Śaikṣa，有待學習的）？ 答：方便修學善的意義，一切少分是學。 問：什麼意義上，哪些種類是無學（Aśaikṣa，無需學習的）？ 答：修學達到究竟善的意義，一切少分是無學。 問：什麼意義上，哪些種類是非學非無學（Na śaikṣa nāśaikṣa，既非有學也非無學）？ 答：除去前面兩種，其餘善、染污、無記所攝的意義，一切少分是非學非無學。 問：什麼意義上，哪些種類是見所斷（Darśana-heya，通過見道斷除的）？ 答：由現觀智（Abhisamaya-jñāna，通過直接體驗獲得的智慧）現觀諦（Satya，真理）所斷的意義，一切少分是見所斷。 問：什麼意義上，哪些種類是修所斷（Bhāvanā-heya，通過修道斷除的）？ 答：由現觀智現觀諦后修道所斷的意義，一切少分是修所斷。 問：什麼意義上，哪些種類是無斷（Aheya，無需斷除的）？ 答：究竟對治一切染污的意義，以及一切染污永遠斷除的意義，一切少分是無斷。 問：什麼意義上，哪些種類是無色，乃至廣說？ 答：與前面所說相反。
【English Translation】 English version: When the antidote (Pratipaksha) of the higher realms (higher Dhyana states) has not been attained, or having attained it, has already transcended the meaning of the three times (past, present, future) in their active manifestation, all small portions are bound to the Desire Realm (Kāmadhātu, the realm bound by desires). Question: In what sense, and which kinds are bound to the Formless Realm (Arūpadhātu, the realm bound by formlessness)? Answer: Having attained the antidote of the Formless Realm, if abiding in that Samadhi (meditative state), if born in that realm, not having attained the antidote of the higher realms, or having attained it, has already transcended the meaning of the three times in their active manifestation, all small portions are bound to the Formless Realm. There is another meaning: because of being included in the indeterminate (Aniyata) and non-associated (Citta-viprayuktasaṃskāra, abstract concepts that are neither mind nor matter) co-existent dharmas (phenomena) and their resultant dharmas, it is bound to the Desire Realm; because of the afflictions (Kleshas) that rely on form (Rūpa, matter) and the opposite of what was previously included, it is bound to the Form Realm (Rūpadhātu, the realm bound by form); having separated from the remaining afflictions of the Form Realm, and as included previously, it is bound to the Formless Realm, it should be known. Question: In what sense, and which kinds are wholesome (Kuśala, good, beneficial)? Answer: Because of the meaning of experiencing pleasant results in the future, the meaning of the cessation of afflictions and suffering, and the meaning of their antidotes, all small portions are wholesome. Question: In what sense, and which kinds are unwholesome (Akuśala, bad, harmful)? Answer: Because of the meaning of experiencing painful results in the future, and the meaning of arising evil actions, all small portions are unwholesome. Question: In what sense, and which kinds are neutral (Avyākṛta, neither wholesome nor unwholesome, indeterminate)? Answer: Because of the meaning of being contrary to both of the preceding, all small portions are neutral. There is another meaning: because of the meaning of being without fault, the meaning of being an antidote to faults, the meaning of being in accordance with merits, it is wholesome; because of the meaning of being contrary to this, it is unwholesome; because of the meaning of being contrary to both of the preceding, it is neutral. Question: In what sense, and which kinds are under training (Śaikṣa, requiring training)? Answer: Because of the meaning of skillfully training in wholesomeness, all small portions are under training. Question: In what sense, and which kinds are beyond training (Aśaikṣa, not requiring training)? Answer: Because of the meaning of training reaching ultimate wholesomeness, all small portions are beyond training. Question: In what sense, and which kinds are neither under training nor beyond training (Na śaikṣa nāśaikṣa, neither requiring nor not requiring training)? Answer: Excluding the preceding two kinds, because of the meaning of being included in the remaining wholesome, defiled, and neutral, all small portions are neither under training nor beyond training. Question: In what sense, and which kinds are to be abandoned by seeing (Darśana-heya, to be abandoned through the path of seeing)? Answer: Because of the meaning of being abandoned by directly seeing the Truths (Satya, truths) through the wisdom of direct realization (Abhisamaya-jñāna, wisdom gained through direct experience), all small portions are to be abandoned by seeing. Question: In what sense, and which kinds are to be abandoned by cultivation (Bhāvanā-heya, to be abandoned through the path of cultivation)? Answer: Because of the meaning of being abandoned by the path of cultivation after directly seeing the Truths through the wisdom of direct realization, all small portions are to be abandoned by cultivation. Question: In what sense, and which kinds are not to be abandoned (Aheya, not requiring abandonment)? Answer: Because of the meaning of ultimately counteracting all defilements, and the meaning of all defilements being permanently abandoned, all small portions are not to be abandoned. Question: In what sense, and which kinds are formless, and so on? Answer: The opposite of what was said previously.
色等義故。是無色等義。應知。
顯揚聖教論卷第五 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第六
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之二
論曰。如是廣說世俗諦已。勝義諦云何。頌曰。
五三法真實 彼復四應知 及四種尋思 四種如實智
論曰。五法者。一相二名三分別四真如五正智。相者。若略說。謂一切言說所依處。名者。謂于諸相中依增語。分別者。謂三界所攝諸心心法。真如者。謂法無我所顯聖智所行一切言說。所不依處。正智者。略有二種。一唯出世間。二世間出世間。唯出世間正智者。謂由正智聲聞獨覺諸菩薩等通達真如。又諸菩薩以世出世智。於五明處精勤學時。由遍滿真如智多現在前故。速疾證得所知障凈。世間出世間正智者。謂諸聲聞及獨覺等初通達真如已。由初一向出世間正智力。后所得世間出世間正智故。于諸安立諦中起厭怖三界心。及愛味三界寂靜處。又由彼正智多現在前故。速疾證得煩惱障凈。
三法者。謂三自體。一遍計所執自體。二依他起自體。三圓成實自體。遍計所執自體者。謂依名言假立自體為欲。隨順世間言說故。依他起自體者。謂從緣所生法自體。圓成實自體者
【現代漢語翻譯】 現代漢語譯本： 因為色等（rupa, 等指受、想、行、識）的意義，所以是無色等（arupa, 指非物質的體驗）的意義。應當瞭解。
《顯揚聖教論》卷第五 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第六
無著菩薩造
三藏法師玄奘奉 詔譯《攝凈義品》第二之二
論曰：如是廣泛地闡述了世俗諦（samvrti-satya, 相對真理）之後，勝義諦（paramartha-satya, 絕對真理）又是什麼呢？頌曰：
五三法真實，彼復四應知，及四種尋思，四種如實智。
論曰：五法是指：一、相（lakshana, 事物的特徵）；二、名（nama, 事物的名稱）；三、分別（vikalpa, 區分）；四、真如（tathata, 事物的真實本性）；五、正智（samyag-jnana, 正確的智慧）。相，如果簡略地說，是指一切言說所依賴的基礎。名，是指在各種相中依據增語（adhivacana, 附加的言語表達）。分別，是指三界（trayo-dhatu, 欲界、色界、無色界）所包含的各種心和心法（citta-caitta dharma, 心理活動和心理因素）。真如，是指法無我（dharma-nairatmya, 諸法無自性）所顯現的聖智（arya-jnana, 聖者的智慧）所行的一切言說所不依賴的基礎。正智，大致有兩種：一、唯有出世間（lokottara, 超越世俗）的正智；二、世間（laukika, 世俗）和出世間的正智。唯有出世間的正智，是指由正智，聲聞（sravaka, 聽聞者）、獨覺（pratyekabuddha, 緣覺）、諸菩薩（bodhisattva, 菩薩）等通達真如。此外，諸菩薩以世間和出世間的智慧，在五明處（panca-vidya-sthana, 五種知識領域）精勤學習時，由於遍滿真如的智慧常常現前，所以迅速證得所知障（jneyavarana, 對知識的障礙）的清凈。世間和出世間的正智，是指諸聲聞和獨覺等最初通達真如之後，由最初一向出世間的正智的力量，後來所得的世間和出世間的正智，因此對於各種安立諦（sthapanasatya, 建立的真理）中產生厭惡三界的心，以及喜愛三界寂靜之處。又由於這種正智常常現前，所以迅速證得煩惱障（klesavarana, 煩惱的障礙）的清凈。
三法是指：三種自體（svabhava, 自性）。一、遍計所執自體（parikalpita-svabhava, 虛構的自性）；二、依他起自體（paratantra-svabhava, 依他而起的自性）；三、圓成實自體（parinispanna-svabhava, 圓滿成就的自性）。遍計所執自體，是指依據名言（nama-vacana, 名稱和語言）假立的自體，爲了隨順世間的言說。依他起自體，是指從因緣所生的法（dharma, 法）的自體。圓成實自體，是指
【English Translation】 English version: Because of the meaning of rupa (form, etc., 'etc.' referring to feeling, perception, volition, and consciousness), it is the meaning of arupa (formless, referring to non-material experiences). It should be understood.
Xianyang Shengjiao Lun (Treatise on Manifesting the Holy Teaching), Volume 5 Taisho Tripitaka, Volume 31, No. 1602, Xianyang Shengjiao Lun
Xianyang Shengjiao Lun, Volume 6
Composed by Bodhisattva Asanga
Translated under Imperial Order by Tripitaka Master Xuanzang, Chapter 2, Section 2: 'On the Meaning of Purification'
Treatise: Having extensively explained the samvrti-satya (conventional truth), what then is paramartha-satya (ultimate truth)? The verse says:
Five, three dharmas are real; these four should be known; and four kinds of investigation; four kinds of wisdom as it is.
Treatise: The five dharmas are: 1. lakshana (characteristic); 2. nama (name); 3. vikalpa (discrimination); 4. tathata (suchness); 5. samyag-jnana (right knowledge). lakshana, briefly stated, refers to the basis upon which all speech relies. nama refers to relying on adhivacana (superimposition of language) in various lakshanas. vikalpa refers to the various citta (mind) and caitta dharma (mental factors) contained within the trayo-dhatu (three realms: desire realm, form realm, formless realm). tathata refers to the basis, unreliant on all speech, upon which arya-jnana (noble wisdom) manifested by dharma-nairatmya (selflessness of phenomena) operates. samyag-jnana roughly has two types: 1. exclusively lokottara (transcendental) samyag-jnana; 2. laukika (mundane) and lokottara samyag-jnana. Exclusively lokottara samyag-jnana refers to sravakas (hearers), pratyekabuddhas (solitary realizers), bodhisattvas (enlightenment beings), etc., who understand tathata through samyag-jnana. Furthermore, when bodhisattvas diligently study in the panca-vidya-sthana (five fields of knowledge) with mundane and transcendental wisdom, they quickly attain purification of jneyavarana (cognitive obscurations) because the wisdom that pervades tathata is frequently present. laukika and lokottara samyag-jnana refers to sravakas and pratyekabuddhas, etc., who, after initially understanding tathata, develop a mind that is disgusted with the trayo-dhatu and delights in the tranquility of the trayo-dhatu due to the power of the initial exclusively lokottara samyag-jnana, and the laukika and lokottara samyag-jnana subsequently attained. Furthermore, because this samyag-jnana is frequently present, they quickly attain purification of klesavarana (afflictive obscurations).
The three dharmas are: three svabhava (natures). 1. parikalpita-svabhava (imagined nature); 2. paratantra-svabhava (dependent nature); 3. parinispanna-svabhava (perfected nature). parikalpita-svabhava refers to the nature falsely established based on nama-vacana (names and words) in order to accord with mundane speech. paratantra-svabhava refers to the nature of dharmas (phenomena) arising from conditions. parinispanna-svabhava refers to
。謂諸法真如聖智所行聖智境界。聖智所緣為欲。證得極清凈故。為令一切相及粗重二縛得解脫故。為欲引發諸功德故。
彼復四應知者。彼真實復有四種。一世間真實。二道理真實。三煩惱障凈智所行真實。四所知障凈智所行真實。
世間真實者。謂一切世間于諸事中由串習所得悟入智見。共施設世俗性。如於地謂唯是地非火等。如是於水火風色聲香味觸飲食服乘諸莊嚴具及諸什物香鬘塗飾歌舞音樂眾朋男女威儀諸行田宅財物及苦樂等。于苦謂苦非樂。於樂謂樂非苦。又若略說者。謂此是此非彼。如是謂彼是彼非余。若事世間有情決定勝解所行。一切世間自昔傳來名言決定自他分別。共為真實非邪思構。觀察所取。是名世間真實。
道理真實者。謂正智者有道理義。諸聰睿者。諸黠慧者。諸推求者。諸審察者。住尋思地者。具自辯才者。處異生位者。隨觀察行者。依現比至教三量。極善抉擇智所行所知事。以證成。道理所建立故。是名道理真實。
煩惱障凈智所行真實者。謂一切聲聞獨覺無漏方便智。無漏正智。無漏后所得世間智等所行境界。是名煩惱障凈智所行真實。由緣此故。于煩惱障智得清凈。及后證住無障礙性。是故說為煩惱障凈智所行真實。問此中何者是真實。答謂苦集滅道名
【現代漢語翻譯】 現代漢語譯本：指的是諸法真如（諸法不變的真實本性）是聖智所執行、聖智所達到的境界。聖智所緣的對象是爲了證得極清凈的境界，爲了使一切相和粗重二縛得到解脫，爲了引發各種功德。
彼復四應知指的是，真實又有四種。一是世間真實，二是道理真實，三是煩惱障凈智所行真實，四是所知障凈智所行真實。
世間真實指的是，一切世間對於各種事物，由於長期的習慣而獲得的悟入、智見，共同施設的世俗性質。例如，對於地，認為是地，而不是火等。同樣，對於水、火、風、色、聲、香、味、觸、飲食、服裝、乘坐工具、各種莊嚴具以及各種什物、香鬘、塗飾、歌舞音樂、眾多朋友、男女的儀態、各種行為、田宅、財物以及苦樂等，對於苦認為是苦，不是樂；對於樂認為是樂，不是苦。如果概括地說，就是『這是這個，不是那個』，『那是那個，不是其他的』。凡是世間有情決定勝解所行，一切世間自古以來傳承的名言決定，自己和他人共同認可為真實的，不是邪思妄想觀察所取的，這叫做世間真實。
道理真實指的是，具有正智的人所具有的合乎道理的意義。那些聰慧的人、那些精明的人、那些推求真理的人、那些審慎考察的人、安住于尋思之地的人、具有自我辯才的人、處於凡夫位的人、隨順觀察而行的人，依靠現量（現實驗證）、比量（邏輯推理）、至教量（聖賢教誨）這三種量，極其善巧地抉擇智所執行、所知曉的事物，以此來證明、道理所建立的，這叫做道理真實。
煩惱障凈智所行真實指的是，一切聲聞（聽聞佛法而悟道者）、獨覺（不依師教而獨自悟道者）的無漏（沒有煩惱污染的）方便智、無漏正智、無漏后所得世間智等所執行的境界。這叫做煩惱障凈智所行真實。由於緣此真實，對於煩惱障智得以清凈，以及之後證得安住于無障礙的自性。因此，稱之為煩惱障凈智所行真實。問：這裡面什麼是真實呢？答：苦、集、滅、道（四聖諦）被稱為真實。
【English Translation】 English version: It refers to the realm where the Tathata (true nature of all dharmas) of all dharmas is practiced by the Holy Wisdom and attained by the Holy Wisdom. The object of the Holy Wisdom is to attain the utmost purity, to liberate all forms and the two bonds of grossness, and to initiate all merits.
The four to be known refer to the fact that there are four kinds of truth. The first is worldly truth, the second is rational truth, the third is the truth practiced by the wisdom that purifies the obscuration of afflictions, and the fourth is the truth practiced by the wisdom that purifies the obscuration of knowledge.
Worldly truth refers to the worldly nature that all sentient beings in the world, through long-term habits, attain through insight and wisdom regarding various things, and which is commonly established. For example, regarding earth, it is considered earth and not fire, etc. Similarly, regarding water, fire, wind, form, sound, smell, taste, touch, food, clothing, vehicles, various ornaments, and various items, garlands, decorations, singing, dancing, music, many friends, the demeanor of men and women, various behaviors, fields, houses, wealth, and suffering and happiness, suffering is considered suffering and not happiness; happiness is considered happiness and not suffering. To put it briefly, it is 'this is this, not that,' and 'that is that, not something else.' Whatever is practiced by the decisive understanding of sentient beings in the world, and whatever has been determined by the names and terms passed down from ancient times, and which is commonly recognized by oneself and others as true, and not taken by deluded thoughts and observations, is called worldly truth.
Rational truth refers to the reasonable meaning possessed by those with correct wisdom. Those who are intelligent, those who are clever, those who seek truth, those who carefully examine, those who dwell in the place of contemplation, those who possess self-eloquence, those who are in the position of ordinary beings, those who follow observation, rely on the three proofs of direct perception, inference, and authoritative teachings, and extremely skillfully determine the things that are practiced and known by wisdom, in order to prove and establish what is established by reason, this is called rational truth.
The truth practiced by the wisdom that purifies the obscuration of afflictions refers to the realm practiced by the non-outflow (free from defilements) expedient wisdom, non-outflow correct wisdom, and non-outflow subsequent worldly wisdom of all Shravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently without a teacher). This is called the truth practiced by the wisdom that purifies the obscuration of afflictions. Because of relying on this truth, the wisdom that obscures afflictions is purified, and one subsequently attains and abides in the nature of being without obstacles. Therefore, it is called the truth practiced by the wisdom that purifies the obscuration of afflictions. Question: What is the truth in this? Answer: Suffering, accumulation, cessation, and the path (the Four Noble Truths) are called truth.
之所顯四種聖諦。由簡擇如是四聖諦故。得入現觀位。于現觀位中真實智生。
所知障凈智所行真實者。謂于所知中能礙智故名所知障。若真實性是解脫所知障智所行境界。是名所知障凈智所行真實。應知。此復云何。謂諸菩薩佛薄伽梵為入法無我及已入極清凈者。依一切法。離言說自性。假說自性。無分別平等智所行境界。謂最勝真如無上所知究竟性。此性一切正法簡擇。不能迴轉不能過越。是名所知障凈智所行真實。
四種尋思者。一名尋思。二事尋思。三自體假立尋思。四差別假立尋思。名尋思者。謂諸菩薩于名唯見名。事尋思者。謂諸菩薩於事唯見事。自體假立尋思者。謂諸菩薩于假立自體唯見假立自體。差別假立尋思者。謂諸菩薩於差別假立唯見差別假立。是名差別假立尋思。此諸菩薩于名事二種。或離相觀。或合相觀。依名事合觀故。通達自體假立差別假立。
四種如實智者。一名尋思所引如實智。二事尋思所引如實智。三自體假立尋思所引如實智。四差別假立尋思所引如實智。
名尋思所引如實智者。由諸菩薩于名尋思唯有名已。于名如實了知。謂此名為此義故。於此事中建立。為令世間起想見言說故。若於色等所想事中。不為建立色等名者。一切世間無有能想此事。是色等
【現代漢語翻譯】 現代漢語譯本： 由此闡明四種聖諦（catuḥ-ārya-satya）。通過簡擇這四種聖諦，得以進入現觀位（abhisamaya）。在現觀位中，真實的智慧得以生起。
所知障（jñeyāvaraṇa）凈智所行真實：指的是在所知（jñeya）中，能夠障礙智慧的，稱為所知障。如果真實性（tathatā）是解脫所知障的智慧所行境界，這就被稱為所知障凈智所行真實。應當瞭解，這又是什麼呢？指的是諸菩薩（bodhisattva）、佛（Buddha）薄伽梵（Bhagavān），爲了進入法無我（dharma-nairātmya）以及已經進入極清凈者，依據一切法（dharma），遠離言說自性（anabhilāpya-svabhāva），假說自性（prajñapti-svabhāva），無分別平等智（nirvikalpa-samatā-jñāna）所行境界，指的是最殊勝的真如（tathatā），無上的所知究竟性（jñeya-pāramitā）。這種自性，一切正法（saddharma）的簡擇，都不能迴轉，不能超越。這被稱為所知障凈智所行真實。
四種尋思（vitarka）：一是名尋思（nāma-vitarka），二是事尋思（artha-vitarka），三是自體假立尋思（svabhāva-prajñapti-vitarka），四是差別假立尋思（viśeṣa-prajñapti-vitarka）。名尋思指的是，諸菩薩對於名（nāma）僅僅見到名。事尋思指的是，諸菩薩對於事（artha）僅僅見到事。自體假立尋思指的是，諸菩薩對於假立的自體（svabhāva-prajñapti）僅僅見到假立的自體。差別假立尋思指的是，諸菩薩對於差別假立（viśeṣa-prajñapti）僅僅見到差別假立。這被稱為差別假立尋思。這些菩薩對於名和事這兩種，或者離相觀察，或者合相觀察。依靠名和事的合觀，通達自體假立和差別假立。
四種如實智（yathābhūta-jñāna）：一是名尋思所引如實智（nāma-vitarka-nirhāra-yathābhūta-jñāna），二是事尋思所引如實智（artha-vitarka-nirhāra-yathābhūta-jñāna），三是自體假立尋思所引如實智（svabhāva-prajñapti-vitarka-nirhāra-yathābhūta-jñāna），四是差別假立尋思所引如實智（viśeṣa-prajñapti-vitarka-nirhāra-yathābhūta-jñāna）。
名尋思所引如實智指的是，由於諸菩薩對於名尋思唯有名已，對於名如實了知，即此名為此義，因此在此事中建立，爲了令世間生起想見言說。如果對於色（rūpa）等所想之事中，不為建立色等名，一切世間將無法想此事是色等。
【English Translation】 English version: Thus are manifested the Four Noble Truths (catuḥ-ārya-satya). By discerning these Four Noble Truths, one attains entry into the stage of Direct Perception (abhisamaya). In the stage of Direct Perception, Real Wisdom arises.
The Reality Experienced by the Wisdom Purifying the Obstruction to Knowledge (jñeyāvaraṇa): That which obstructs wisdom in what is to be known (jñeya) is called the Obstruction to Knowledge. If Reality (tathatā) is the realm experienced by the wisdom that liberates from the Obstruction to Knowledge, this is called the Reality Experienced by the Wisdom Purifying the Obstruction to Knowledge. How is this to be understood? It refers to the realm experienced by the Non-Discriminating Wisdom of Equality (nirvikalpa-samatā-jñāna) of Bodhisattvas (bodhisattva), Buddhas (Buddha), and Bhagavāns (Bhagavān), who, in order to enter into selflessness of phenomena (dharma-nairātmya) and those who have already entered into utter purity, rely on all phenomena (dharma), which are devoid of expressible nature (anabhilāpya-svabhāva) and imputed nature (prajñapti-svabhāva). This refers to the most supreme Suchness (tathatā), the ultimate nature of what is to be known (jñeya-pāramitā). This nature cannot be turned back or transgressed by any discernment of the true Dharma (saddharma). This is called the Reality Experienced by the Wisdom Purifying the Obstruction to Knowledge.
The Four Kinds of Investigation (vitarka): First, Investigation of Name (nāma-vitarka); second, Investigation of Object (artha-vitarka); third, Investigation of Self-Established Imputation (svabhāva-prajñapti-vitarka); fourth, Investigation of Differentiated Imputation (viśeṣa-prajñapti-vitarka). Investigation of Name refers to Bodhisattvas seeing only the name (nāma) in a name. Investigation of Object refers to Bodhisattvas seeing only the object (artha) in an object. Investigation of Self-Established Imputation refers to Bodhisattvas seeing only the self-established imputation (svabhāva-prajñapti) in a self-established imputation. Investigation of Differentiated Imputation refers to Bodhisattvas seeing only the differentiated imputation (viśeṣa-prajñapti) in a differentiated imputation. This is called Investigation of Differentiated Imputation. These Bodhisattvas observe the two, name and object, either separately or together. Relying on the combined observation of name and object, they understand self-established imputation and differentiated imputation.
The Four Kinds of Knowledge as it Actually Is (yathābhūta-jñāna): First, Knowledge as it Actually Is Derived from Investigation of Name (nāma-vitarka-nirhāra-yathābhūta-jñāna); second, Knowledge as it Actually Is Derived from Investigation of Object (artha-vitarka-nirhāra-yathābhūta-jñāna); third, Knowledge as it Actually Is Derived from Investigation of Self-Established Imputation (svabhāva-prajñapti-vitarka-nirhāra-yathābhūta-jñāna); fourth, Knowledge as it Actually Is Derived from Investigation of Differentiated Imputation (viśeṣa-prajñapti-vitarka-nirhāra-yathābhūta-jñāna).
Knowledge as it Actually Is Derived from Investigation of Name refers to Bodhisattvas, having only the investigation of name in the investigation of name, truly knowing the name, namely, 'this name is established for this meaning,' and therefore it is established in this object, in order to cause the world to have thought, view, and speech. If, in the objects of thought such as form (rūpa), names such as form are not established, all the world would be unable to think of this object as form, etc.
若無想者。無有能起增益執著。若不執著則無言說。若如是如實了知。是名第一名尋思所引如實智。事尋思所引如實智者。由諸菩薩於事尋思唯有事已。如實了知色等所想事性。離一切言說不可言說。是名第二事尋思所引如實智。
自體假立尋思所引如實智者。由諸菩薩於色等所想事假立自體中尋思唯假立。故如實通達假立自體。非實彼事自體而似彼事自體顯現。又能了知彼事自體猶如變化影像響應光影水月焰水夢幻似有體性。是名第三自體假立尋思所引甚深義所行境如實智。
差別假立尋思所引如實智者。由諸菩薩於差別假立尋思唯假立性故。於色等所想事差別假立中。善能通達不二之義。謂彼諸事非有性非無性。由可言說自體不成就故。非有性由不可言說自體成就故。非無性如是非有色猶勝義諦故。非無色由世俗諦中假立色故。如有性無性有色無色。如是有見無見等諸差別假立法門。彼一切由是理趣盡應知。若能如實了知差別假立如是不二之義。是名第四差別假立尋思所引如實智。如是顯了所入事能入因及能入已。複次頌曰。
三自體成立 差別業隱密 方便攝別異 是各有多種
論曰。彼三種自體成立差別業用隱密方便攝別異。應知各有多種。成立多種者。如成無性品中當廣說。
【現代漢語翻譯】 現代漢語譯本 若沒有『無想』（沒有念頭）的人，就不會產生任何增益（增加）和執著。若沒有執著，就不會有任何言說。如果能夠像這樣如實地瞭解，這被稱為第一種由『名尋思』（對名稱的思索）所引導的如實智。 由『事尋思』（對事物的思索）所引導的如實智是：菩薩們對於事物的思索，僅僅停留在事物本身，如實地瞭解色等所想的事物的本性，它超越了一切言說，是不可言說的。這被稱為第二種由『事尋思』所引導的如實智。 由『自體假立尋思』（對自體的虛假安立的思索）所引導的如實智是：菩薩們對於色等所想的事物，在虛假安立的自體中進行思索，認識到這僅僅是假立的。因此，如實地通達這假立的自體並非事物真實的自體，而只是看起來像是事物的自體顯現。並且能夠了知事物的自體猶如變化、影像、回聲、光影、水中的月亮、火焰、水中的幻影、夢境，似乎具有體性。這被稱為第三種由『自體假立尋思』所引導的，甚深意義所行境的如實智。 由『差別假立尋思』（對差別的虛假安立的思索）所引導的如實智是：菩薩們對於差別的虛假安立進行思索，認識到這僅僅是假立的性質。因此，對於色等所想的事物的差別假立，能夠很好地通達不二的意義。也就是說，這些事物既非『有性』（存在），也非『無性』（不存在）。因為可以通過言說來描述的自體並不成立，所以說它不是『有性』；因為可以通過不可言說的自體來成立，所以說它不是『無性』。像這樣，說色不是『有色』，是因為勝義諦的緣故；說色不是『無色』，是因為世俗諦中假立了色的緣故。如同『有性』和『無性』、『有色』和『無色』一樣，所有『有見』和『無見』等各種差別假立的法門，都應該通過這種理趣來完全瞭解。如果能夠如實地瞭解差別假立的這種不二之義，這被稱為第四種由『差別假立尋思』所引導的如實智。像這樣，顯明瞭所要進入的事物、能進入的原因以及進入之後的狀態。接下來用偈頌來說明： 『三種自體成立，差別業隱密，方便攝別異，是各有多種。』 論中說：那三種自體的成立、差別、作用、隱秘、方便、攝持、區別和差異，應該知道每一種都有多種。成立多種，就像在『成無性品』中將要詳細說明的那樣。
【English Translation】 English version If there is no 'non-perception' (no thought) person, there will be no arising of any augmentation and attachment. If there is no attachment, there will be no speech. If one knows this truthfully, it is called the first 'Suchness-Wisdom' (Rūpa-lakṣaṇa-prajñā) led by 'Name-contemplation' (nāma-vitarka). The 'Suchness-Wisdom' led by 'Object-contemplation' (vastu-vitarka) is: Bodhisattvas, regarding the contemplation of objects, only dwell on the objects themselves, truthfully understanding the nature of objects such as form (rūpa), which transcends all speech and is inexpressible. This is called the second 'Suchness-Wisdom' led by 'Object-contemplation'. The 'Suchness-Wisdom' led by 'Self-nature Hypothetical-establishment Contemplation' (svabhāva-prajñapti-vitarka) is: Bodhisattvas, regarding objects such as form, contemplate the hypothetically established self-nature, recognizing that it is merely hypothetical. Therefore, they truthfully understand that this hypothetically established self-nature is not the true self-nature of the object, but only appears to be the self-nature of the object. And they can know that the self-nature of the object is like transformation (nirmāṇa), image (pratibimba), echo (pratiśruta), light and shadow (chāyā), the moon in water (udaka-candra), flame (jvālā), mirage (marīci), dream (svapna), seeming to have a nature. This is called the third 'Suchness-Wisdom' led by 'Self-nature Hypothetical-establishment Contemplation', the realm of profound meaning. The 'Suchness-Wisdom' led by 'Difference Hypothetical-establishment Contemplation' (viśeṣa-prajñapti-vitarka) is: Bodhisattvas contemplate the hypothetical establishment of differences, recognizing that it is merely hypothetical in nature. Therefore, regarding the hypothetical establishment of differences in objects such as form, they are able to well understand the meaning of non-duality. That is to say, these things are neither 'existent' (astitva) nor 'non-existent' (nastitva). Because the self-nature that can be described by speech is not established, it is said that it is not 'existent'; because it can be established by the inexpressible self-nature, it is said that it is not 'non-existent'. In this way, saying that form is not 'having form' (rūpa), is because of the ultimate truth (paramārtha-satya); saying that form is not 'without form' (arūpa), is because form is hypothetically established in the conventional truth (saṃvṛti-satya). Just like 'existence' and 'non-existence', 'having form' and 'without form', all the Dharma gates of various hypothetical establishments of differences such as 'visible' (sanidarśana) and 'invisible' (anidarśana) should be fully understood through this reasoning. If one can truthfully understand this non-dual meaning of the hypothetical establishment of differences, it is called the fourth 'Suchness-Wisdom' led by 'Difference Hypothetical-establishment Contemplation'. In this way, it clarifies the object to be entered, the cause of being able to enter, and the state after entering. Next, it is explained in verse: 『The three self-natures are established, differences, actions, hidden, skillful means, holding, distinctions, and differences, each has many kinds.』 The treatise says: The establishment, differences, functions, hidden aspects, skillful means, holding, distinctions, and differences of those three self-natures should be known to each have many kinds. The establishment has many kinds, as will be explained in detail in the 'Chapter on Establishing Non-Self-Nature' (niḥsvabhāva-siddhi).
差別者。問遍計所執自體有幾種。答如依他起自體中所有假立自體差別。如是遍計所執自體。是故遍計所執自體無有限量。應知。複次于依他起自體中有二種遍計所執自體分別。謂隨勝覺及隨數習習氣隨眠。問依他起自體有幾種。答即如諸相多種差別。應知。謂色相心相心法相心不相應相如是等。複次若略說有二種。依他起自體謂遍計所執自體分別所起及非分別所起。問圓成實自體有幾種。答圓成實自體於一切處一味故。不可建立。差別。
業者。問遍計所執自體能作幾業。答有五種。一能生依他起自體。二即於是中起諸言說。三能生眾生執。四能生法執。五能攝受二執習氣粗重。問依他起自體能作幾業。答有五種。一能生諸雜染體。二能為遍計所執自體及圓成實自體所依。三能為眾生執所依。四能為法執所依。五能為二執習氣粗重所依。問圓成實自體能作幾業。答有五種。謂能為二種。五業對治生起所緣性故。
隱密者。謂當隨三種自體義解釋一切不了義經。由無量經中一切如來隱密語言。及一切菩薩隱密語言。皆隨三種自體方可悟入彼義故。問如經中說。三解脫門彼云何建立。答由三自體故。謂由遍計所執自體故建立空解脫門。由依他起自體故建立無愿解脫門。由圓成實自體故建立無相解脫
【現代漢語翻譯】 現代漢語譯本 差別方面。問：遍計所執自性（Parikalpita-svabhāva，完全虛構的自性）有幾種？答：就像在依他起自性（Paratantra-svabhāva，依賴於其他事物而存在的自性）中所有假立的自性差別一樣。因此，遍計所執自性是沒有**的，應當瞭解。此外，在依他起自性中有兩種遍計所執自性的分別，即隨順殊勝覺悟和隨順多次串習的習氣隨眠（Vāsanānuśaya，煩惱的潛在傾向）。問：依他起自性有幾種？答：就像諸相（Lakṣaṇa，特徵）的多種差別一樣，應當瞭解。即色相（Rūpa-lakṣaṇa，色法的特徵）、心相（Citta-lakṣaṇa，心識的特徵）、心法相（Caitasika-lakṣaṇa，心所法的特徵）、心不相應相（Citta-viprayukta-lakṣaṇa，心不相應行的特徵）等等。此外，如果簡略地說，有兩種依他起自性，即遍計所執自性分別所起和非分別所起。問：圓成實自性（Pariniṣpanna-svabhāva，究竟真實的自性）有幾種？答：圓成實自性在一切處都是同一體性，因此不可建立差別。 業方面。問：遍計所執自效能作幾種業（Karma，作用）？答：有五種。一、能生依他起自性。二、即于其中生起諸種言說。三、能生眾生執（Sattva-graha，對眾生的執著）。四、能生法執（Dharma-graha，對法的執著）。五、能攝受二執的習氣粗重（Vāsanā-sthūla，習氣的粗重狀態）。問：依他起自效能作幾種業？答：有五種。一、能生諸雜染體（Saṃkleśa-dravya，染污的法）。二、能為遍計所執自性和圓成實自性所依。三、能為眾生執所依。四、能為法執所依。五、能為二執習氣粗重所依。問：圓成實自效能作幾種業？答：有五種。即能為二種五業的對治生起所緣性。 隱秘方面。即應當隨順三種自性的意義解釋一切不了義經（Nītārtha-sūtra，需要進一步解釋才能理解其真正含義的經典）。由於無量經中一切如來的隱秘語言，以及一切菩薩的隱秘語言，都隨順三種自性才能領悟其中的意義。問：如經中所說，三解脫門（Trimokṣa，三種從輪迴中解脫的方法），它們是如何建立的？答：由三種自性故。即由遍計所執自性故建立空解脫門（Śūnyatā-vimokṣa-mukha，通過認識空性而解脫的方法）。由依他起自性故建立無愿解脫門（Aṇimitta-vimokṣa-mukha，通過不希求任何事物而解脫的方法）。由圓成實自性故建立無相解脫門（Apranihita-vimokṣa-mukha，通過不執著于任何相狀而解脫的方法）。
【English Translation】 English version Regarding distinctions. Question: How many types of the Parikalpita-svabhāva (Completely Imagined Nature) are there? Answer: Just like the distinctions of falsely imputed natures that exist within the Paratantra-svabhāva (Other-Dependent Nature). Therefore, the Parikalpita-svabhāva is without **; it should be understood. Furthermore, within the Paratantra-svabhāva, there are two types of conceptualizations of the Parikalpita-svabhāva: namely, the latent tendencies (Vāsanānuśaya) that accord with superior enlightenment and those that accord with repeated practice. Question: How many types of the Paratantra-svabhāva are there? Answer: Just like the various distinctions of characteristics (Lakṣaṇa), it should be understood. That is, characteristics of form (Rūpa-lakṣaṇa), characteristics of mind (Citta-lakṣaṇa), characteristics of mental factors (Caitasika-lakṣaṇa), characteristics of non-associated formations (Citta-viprayukta-lakṣaṇa), and so on. Furthermore, if briefly stated, there are two types of the Paratantra-svabhāva: namely, those arising from conceptualizations of the Parikalpita-svabhāva and those not arising from conceptualizations. Question: How many types of the Pariniṣpanna-svabhāva (Perfected Nature) are there? Answer: The Pariniṣpanna-svabhāva is of one taste everywhere; therefore, distinctions cannot be established. Regarding actions (Karma). Question: How many actions can the Parikalpita-svabhāva perform? Answer: There are five types. First, it can generate the Paratantra-svabhāva. Second, it can give rise to various expressions within it. Third, it can generate the clinging to beings (Sattva-graha). Fourth, it can generate the clinging to phenomena (Dharma-graha). Fifth, it can gather and maintain the grossness of the latent tendencies (Vāsanā-sthūla) of the two clingings. Question: How many actions can the Paratantra-svabhāva perform? Answer: There are five types. First, it can generate the various defiled entities (Saṃkleśa-dravya). Second, it can serve as the basis for the Parikalpita-svabhāva and the Pariniṣpanna-svabhāva. Third, it can serve as the basis for the clinging to beings. Fourth, it can serve as the basis for the clinging to phenomena. Fifth, it can serve as the basis for the grossness of the latent tendencies of the two clingings. Question: How many actions can the Pariniṣpanna-svabhāva perform? Answer: There are five types. Namely, it can serve as the object of origination for the antidotes to the two types of five actions. Regarding the concealed. That is, all scriptures of provisional meaning (Nītārtha-sūtra) should be explained in accordance with the meaning of the three natures. Because the concealed language of all the Tathāgatas and the concealed language of all the Bodhisattvas in countless scriptures can only be understood by following the three natures. Question: As it is said in the scriptures, how are the three doors to liberation (Trimokṣa) established? Answer: They are established by the three natures. That is, the door to emptiness liberation (Śūnyatā-vimokṣa-mukha) is established by the Parikalpita-svabhāva. The door to signlessness liberation (Apranihita-vimokṣa-mukha) is established by the Paratantra-svabhāva. The door to wishlessness liberation (Aṇimitta-vimokṣa-mukha) is established by the Pariniṣpanna-svabhāva.
門。問如經中說無生法忍。彼云何建立。答由三自體故。謂由遍計所執自體故說本來無生忍。由依他起自體故說自然無生忍。由圓成實自體故說煩惱苦垢無生忍。此三種忍在不退轉地。應知。由如是等差別義故。于餘一切隱密語言。皆應隨三自體解釋。應知。
方便者。謂了知如是三種自體。能作一切聲聞獨覺無上正等菩提方便。
攝者。謂三種自體及相名分別等五事相攝。問如是五事初自體幾事攝。答無。問第二自體幾事攝。答四。問第三自體幾事攝。答一。別異者。謂遍計所執自體。唯正應知。依他起自體。應知及應斷。圓成實自體。應知及應作證。如是悟入俗諦勝義諦已。複次頌曰。
聞十二分教 三最勝歸依 三學三菩提 為有情凈說
論曰。聞十二分教者。謂聞契經應頌記別諷頌自說緣起譬喻本事本生方廣未曾有法論議聖教。契經者。謂諸經中佛薄伽梵于種種時處。依種種所化有情調伏行差別。或說蘊所攝法。界所攝法。處所攝法。或說緣起所攝法。或說食所攝法。諦所攝法。或說聲聞獨覺如來所攝法。或說念住正斷神足根力覺支道支所攝法。或說不凈息念學證凈等所攝法。
如來說是語已。諸結集者。歡喜敬受。為令聖教得久住故。以諸善妙名句字身。如其所應次第
【現代漢語翻譯】 現代漢語譯本：問：如經中所說『無生法忍』（Anutpattika-dharma-kshanti，對事物本性不生不滅的領悟），它是如何建立的？答：由三種自體（Svatantra，自性）的緣故。即由遍計所執自體（Parikalpita-svatantra，虛構的自性）的緣故，說本來無生忍；由依他起自體（Paratantra-svatantra，依賴於其他事物而產生的自性）的緣故，說自然無生忍；由圓成實自體（Parinishpanna-svatantra，完美的、真實的自性）的緣故，說煩惱苦垢無生忍。這三種忍在不退轉地（Avaivartika-bhumi，不會退轉的境界）中，應當知曉。由於像這樣等差別意義的緣故，對於其餘一切隱秘的語言，都應當隨三種自體來解釋，應當知曉。
方便（Upaya，方法）：謂了知如是三種自體，能作一切聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、獨覺（Pratyekabuddha，獨自證悟的修行者）、無上正等菩提（Anuttara-samyak-sambodhi，無上的、正確的、平等的覺悟）的方便。
攝（Samgraha，包含）：謂三種自體及相（Lakshana，特徵）、名（Nama，名稱）、分別（Vikalpa，區分）等五事相攝。問：如是五事中，最初的自體被幾件事包含？答：沒有。問：第二自體被幾件事包含？答：四件。問：第三自體被幾件事包含？答：一件。別異（Visesha，區別）：謂遍計所執自體，唯正應知。依他起自體，應知及應斷。圓成實自體，應知及應作證。如是悟入俗諦（Samvriti-satya，世俗諦）勝義諦（Paramartha-satya，勝義諦）已，複次頌曰：
『聞十二分教（Dvadasanga-dharma，佛陀教法的十二個方面） 三最勝歸依（Tri-saranagamana，皈依三寶） 三學（Tri-siksa，戒定慧三學）三菩提（Tri-bodhi，三種菩提） 為有情凈說』
論曰：聞十二分教者，謂聞契經（Sutra，佛經）、應頌（Geya，以詩歌形式表達的佛經）、記別（Vyakarna，預言或解釋）、諷頌（Gatha，偈頌）、自說（Udana，佛陀自發說出的教誨）、緣起（Nidana，故事的開端）、譬喻（Avadana，比喻故事）、本事（Itivrttaka，過去世的故事）、本生（Jataka，佛陀前世的故事）、方廣（Vaipulya，廣大的教義）、未曾有法（Adbhuta-dharma，神奇的事件）、論議聖教。契經者，謂諸經中佛薄伽梵（Bhagavan，世尊）于種種時處，依種種所化有情調伏行差別，或說蘊（Skandha，構成個體的五種要素）所攝法，界（Dhatu，要素）所攝法，處（Ayatana，感官與對像）所攝法，或說緣起（Pratitya-samutpada，因果關係）所攝法，或說食（Ahara，滋養）所攝法，諦（Satya，真理）所攝法，或說聲聞（Sravaka，聽聞者）獨覺（Pratyekabuddha，獨覺者）如來（Tathagata，佛陀）所攝法，或說念住（Smrtyupasthana，正念的建立）正斷（Samyak-pradhana，正確的努力）神足（Rddhipada，神通的基礎）根（Indriya，控制能力）力（Bala，力量）覺支（Bojjhanga，覺悟的因素）道支（Marga-anga，道路的因素）所攝法，或說不凈（Asubha，不凈觀）息念（Anapana-smrti，呼吸的覺察）學（Siksa，訓練）證凈（Prasadaja-prasada，通過修行獲得的清凈）等所攝法。
如來說是語已，諸結集者，歡喜敬受，為令聖教得久住故，以諸善妙名句字身，如其所應次第。
【English Translation】 English version: Question: As it is said in the scriptures about 'Anutpattika-dharma-kshanti' (無生法忍, the acceptance of the non-arising of phenomena), how is it established? Answer: It is established by the three Svatantras (自體, self-natures). That is, due to the Parikalpita-svatantra (遍計所執自體, the self-nature of imputation), it is said to be the acceptance of the originally non-arising. Due to the Paratantra-svatantra (依他起自體, the self-nature of dependence), it is said to be the acceptance of the naturally non-arising. Due to the Parinishpanna-svatantra (圓成實自體, the self-nature of perfect reality), it is said to be the acceptance of the non-arising of afflictions, suffering, and defilements. These three acceptances should be known to exist in the Avaivartika-bhumi (不退轉地, the irreversible stage). Due to such differences in meaning, all other hidden languages should be interpreted according to the three self-natures, it should be known.
Upaya (方便, means): It means understanding these three self-natures can serve as the means for all Sravakas (聲聞, hearers), Pratyekabuddhas (獨覺, solitary realizers), and Anuttara-samyak-sambodhi (無上正等菩提, unsurpassed perfect enlightenment).
Samgraha (攝, inclusion): It means the three self-natures and the five aspects such as Lakshana (相, characteristics), Nama (名, names), and Vikalpa (分別, distinctions) are included. Question: Among these five aspects, how many aspects include the first self-nature? Answer: None. Question: How many aspects include the second self-nature? Answer: Four. Question: How many aspects include the third self-nature? Answer: One. Visesha (別異, distinction): It means the Parikalpita-svatantra (遍計所執自體, the self-nature of imputation) should only be known. The Paratantra-svatantra (依他起自體, the self-nature of dependence) should be known and abandoned. The Parinishpanna-svatantra (圓成實自體, the self-nature of perfect reality) should be known and realized. Having thus realized the Samvriti-satya (俗諦, conventional truth) and Paramartha-satya (勝義諦, ultimate truth), the verse further states:
'Hearing the Dvadasanga-dharma (十二分教, twelve aspects of the Buddha's teachings) Three supreme refuges (Tri-saranagamana, 三最勝歸依) Three trainings (Tri-siksa, 三學) and three Bodhis (Tri-bodhi, 三菩提) Are taught for the purification of sentient beings'
Treatise: Hearing the Dvadasanga-dharma means hearing the Sutra (契經, discourses), Geya (應頌, verses), Vyakarna (記別, explanations), Gatha (諷頌, stanzas), Udana (自說, spontaneous utterances), Nidana (緣起, origins), Avadana (譬喻, parables), Itivrttaka (本事, past events), Jataka (本生, birth stories), Vaipulya (方廣, extensive teachings), Adbhuta-dharma (未曾有法, miraculous events), and Abhidharma (論議, doctrinal discussions). Sutra refers to the Buddha Bhagavan (薄伽梵, the Blessed One) in various times and places, according to the different ways of taming sentient beings, either speaking of the Dharma contained in the Skandhas (蘊, aggregates), the Dharma contained in the Dhatus (界, elements), the Dharma contained in the Ayatanas (處, sense bases), or speaking of the Dharma contained in Pratitya-samutpada (緣起, dependent origination), the Dharma contained in Ahara (食, nutriment), the Dharma contained in Satya (諦, truths), or speaking of the Dharma contained in Sravakas (聲聞, hearers), Pratyekabuddhas (獨覺, solitary realizers), and Tathagatas (如來, Buddhas), or speaking of the Dharma contained in Smrtyupasthana (念住, mindfulness), Samyak-pradhana (正斷, right exertion), Rddhipada (神足, bases of magical power), Indriya (根, faculties), Bala (力, powers), Bojjhanga (覺支, factors of enlightenment), and Marga-anga (道支, factors of the path), or speaking of the Dharma contained in Asubha (不凈, impurity), Anapana-smrti (息念, mindfulness of breathing), Siksa (學, training), and Prasadaja-prasada (證凈, clarity gained through practice), and so on.
After the Buddha spoke these words, the compilers joyfully accepted them with reverence. In order to ensure the long-lasting existence of the Holy Dharma, they arranged the excellent names, phrases, and letter-bodies in the appropriate order.
結集。次第安置。以能綴緝引諸義利引諸梵行種種善義。故名契經。
應頌者。謂諸經中。或於中間。或於最後。以頌重顯。及諸經中不了義說。是為應頌。
記別者。謂諸經中記諸弟子命終之後生處差別。及諸經中顯了義說。是為記別。
諷頌者。謂諸經中非長行直說。然以句結成。或二句或三句或四句或五句或六句。是為諷頌。
自說者。謂諸經中不列請者姓名。為令正法久住故。及為聖教久住故。自然宣說。是為自說。
緣起者。謂諸經中列請者姓名已而為宣說。及諸所有毗柰耶攝有緣起教別解脫戒經等。是為緣起。
譬喻者。謂諸經中有譬喻說。由譬喻故本義明白。是為譬喻。
本事者。謂宣說前世諸相應事。是為本事。本生者。謂諸經中宣說如來於過去世處種種生死行菩薩行。是為本生。
方廣者。謂諸經中宣說能證無上菩提諸菩薩道。令彼證得十力無障智等。是為方廣。未曾有法者。謂諸經中宣說諸佛及諸弟子比丘比丘尼式叉摩那沙彌沙彌尼鄔波索迦鄔波私迦等共不共功德。及余最勝殊特驚異甚深之法。是為未曾有法。
論議者。謂一切摩怛履迦阿毗達磨。研究解釋諸經中義。是為論議。
如是十二分教中具有經律阿毗達磨藏。此中所說
【現代漢語翻譯】 現代漢語譯本：結集。次第安置。因為能夠連綴、輯錄、引出各種義理和梵行以及種種善義，所以叫做契經。
應頌：指那些在經典中間或最後，用偈頌來再次闡明的經文，以及經典中那些含義不明確的說法，這叫做應頌。
記別：指那些經典中記載弟子們命終之後，轉生之處各不相同的經文，以及經典中那些含義明確的說法，這叫做記別。
諷頌：指那些經典中不是用長行文直接敘述，而是用句子結構組成的，或者兩句、或者三句、或者四句、或者五句、或者六句的經文，這叫做諷頌。
自說：指那些經典中沒有列出請求者的姓名，爲了讓正法長久住世，以及爲了聖教長久住世，自然而然地宣說的經文，這叫做自說。
緣起：指那些經典中列出請求者的姓名之後才開始宣說的經文，以及所有毗柰耶（Vinaya，律）所包含的、具有緣起的教說，比如別解脫戒經等，這叫做緣起。
譬喻：指那些經典中用譬喻來說明的經文，因為有了譬喻，原本的意義就更加明白，這叫做譬喻。
本事：指宣說前世各種相應事件的經文，這叫做本事。本生：指那些經典中宣說如來（Tathagata）在過去世經歷各種生死，修行菩薩行跡的經文，這叫做本生。
方廣：指那些經典中宣說能夠證得無上菩提（Anuttara-samyak-sambodhi）的各種菩薩道的經文，使他們能夠證得十力（Dasabala）和無礙智等，這叫做方廣。未曾有法：指那些經典中宣說諸佛（Buddha）以及諸弟子，包括比丘（Bhiksu）、比丘尼（Bhiksuni）、式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）、鄔波索迦（Upasaka）、鄔波私迦（Upasika）等共同或不共同的功德，以及其他最殊勝、特別、驚異、深奧的法，這叫做未曾有法。
論議：指一切摩怛履迦（Matrika，本母）和阿毗達磨（Abhidharma，論），研究解釋經典中的意義，這叫做論議。
像這樣十二分教中，包含了經藏、律藏和阿毗達磨藏。這裡所說的
【English Translation】 English version: Compilation. Arranged in order. Because it is able to connect, compile, lead to various meanings and conduct, as well as various good meanings, therefore it is called Sutra (契經).
Geya (應頌): Refers to those scriptures in the middle or at the end, which use verses to re-explain the meaning, as well as those unclear statements in the scriptures. This is called Geya (應頌).
Vyakarana (記別): Refers to those scriptures that record the different places of rebirth after the death of disciples, as well as those clear statements in the scriptures. This is called Vyakarana (記別).
Gatha (諷頌): Refers to those scriptures that are not directly narrated in prose, but are composed of sentence structures, either two lines, three lines, four lines, five lines, or six lines. This is called Gatha (諷頌).
Udana (自說): Refers to those scriptures that do not list the names of the requesters, in order to make the Dharma (正法) last long in the world, and for the sake of the Holy Teaching lasting long, they are naturally proclaimed. This is called Udana (自說).
Nidana (緣起): Refers to those scriptures that begin to proclaim after listing the names of the requesters, as well as all the teachings contained in the Vinaya (毗柰耶), which have causes and conditions, such as the Pratimoksha Sutra (別解脫戒經). This is called Nidana (緣起).
Avadana (譬喻): Refers to those scriptures that use metaphors to explain, because of the metaphors, the original meaning becomes clearer. This is called Avadana (譬喻).
Itivrttaka (本事): Refers to the scriptures that proclaim various corresponding events of previous lives. This is called Itivrttaka (本事). Jataka (本生): Refers to those scriptures that proclaim the Tathagata (如來) in past lives, experiencing various births and deaths, and practicing the conduct of a Bodhisattva. This is called Jataka (本生).
Vaipulya (方廣): Refers to those scriptures that proclaim the various Bodhisattva paths that can attain Anuttara-samyak-sambodhi (無上菩提), enabling them to attain the Ten Powers (Dasabala, 十力) and unobstructed wisdom, etc. This is called Vaipulya (方廣). Adbhuta-dharma (未曾有法): Refers to those scriptures that proclaim the common or uncommon merits of the Buddhas (諸佛) and their disciples, including Bhiksu (比丘), Bhiksuni (比丘尼), Siksamana (式叉摩那), Sramanera (沙彌), Sramanerika (沙彌尼), Upasaka (鄔波索迦), Upasika (鄔波私迦), etc., as well as other most supreme, special, amazing, and profound Dharmas. This is called Adbhuta-dharma (未曾有法).
Upadesa (論議): Refers to all Matrika (摩怛履迦) and Abhidharma (阿毗達磨), researching and explaining the meanings in the scriptures. This is called Upadesa (論議).
Like this, the twelve divisions of teachings contain the Sutra Pitaka, the Vinaya Pitaka, and the Abhidharma Pitaka. What is said here
契經應頌記別諷頌自說譬喻本事本生方廣未曾有法是為經藏。此中所說緣起是為律藏。此中所說論議是為阿毗達磨藏。
三最勝歸依者。謂佛法僧三種歸趣。三學者。謂增上戒學。增上心學。增上慧學。三菩提者。謂聲聞菩提。獨覺菩提。無上正等菩提。
為有情凈說者。為令有情得清凈故。次第宣說是三種法。謂能持方便果。能持者。謂聞及歸依。方便者。謂三學。果者。謂三菩提。複次如是聞等。云何分別。應知。頌曰。
聞歸學菩提 六三十二五 隨名數次第 如應廣分別
論曰。聞六種分別者。一依處。二依攝。三依清凈。四依行。五依理趣。六依義。依處者。謂依五明處。一內明處。二因明處。三聲明處。四醫方明處。五工業明處。
依攝者。有二種。謂聲聞藏攝。菩薩藏攝。
依清凈者。謂十種清凈說清凈有五。一善說者說故。二顯了文句說故。三盡所知義如所知義說故。四易方便修行說故。五能出離一切苦說故。聽清凈有五。一不以求過意聽故。二以求涅槃意聽故。三極善諦聽故。四依名句字身義極善分別聽故。五以正修行意聽故。
依行者。謂十種法行。
依理趣者。有六種理趣。謂真義理趣。乃至意樂理趣。此中前三理趣由后三理趣隨釋。
應知。謂由離二邊理趣隨釋真義理趣。由不思議理趣隨釋證得理趣。由意樂理趣隨釋教導理趣。此中真義即是理趣。故名真義理趣。乃至意樂即是理趣。故名意樂理趣。于彼彼處無顛倒性。是理趣義。
真義理趣者。略有六種。應知。謂世間真實。乃至所知障凈智所行真實。及安立真實非安立真實。此中前四種真實。如前分別。應知。安立真實者。謂四聖諦。苦真苦。故安立為苦。乃至道真道。故安立為道。問何因緣故名為安立。答由三種俗所安立故。一由世間俗。二由道理俗。三由證得俗。世間俗者。謂安立田宅瓶盆軍林數等。及安立我有情等。道理俗者。謂安立蘊界處等。證得俗者。謂安立預流果等。及安立彼所依住法。復有四種安立。謂前三種及由勝義俗安立勝義諦性不可安立。由內自所證故。為欲隨順引生彼智。依俗安立。非安立真實者。謂一切法真如實性。
證得理趣者。略有四種。一一切有情業報證得。二聲聞乘證得。三獨覺乘證得。四大乘證得。
一切有情業報證得者。謂一切有情造作凈不凈業。依自業故於五趣流轉中。感種種異熟。受種種異熟。
聲聞乘證得者。謂初受三歸乃至依止。聞莊嚴故得五證得。一地證得。二智證得。三凈證得。四果證得。五功德證得。地證得者
【現代漢語翻譯】 現代漢語譯本： 須知，所謂理趣，是指通過遠離二邊的道理來解釋真實意義的理趣；通過不可思議的道理來解釋證得的理趣；通過意樂的道理來解釋教導的理趣。這裡，真實意義本身就是理趣，所以稱為真實意義理趣；乃至意樂本身就是理趣，所以稱為意樂理趣。在各種情況下，都沒有顛倒的性質，這就是理趣的意義。 真實意義理趣，略有六種，應當知曉。即世間真實，乃至所知障凈智所行真實，以及安立真實和非安立真實。其中前四種真實，如前文分別所說，應當知曉。安立真實，指的是四聖諦（Four Noble Truths）。苦是真苦，所以安立為苦；乃至道是真道，所以安立為道。問：因為什麼緣故稱為安立？答：由於三種世俗所安立。一是由於世間世俗，二是由於道理世俗，三是由於證得世俗。世間世俗，是指安立田宅、瓶盆、軍隊、樹林、數量等，以及安立我、有情（sentient beings）等。道理世俗，是指安立蘊（skandha）、界（dhatu）、處（ayatana）等。證得世俗，是指安立預流果（Srotapanna-phala）等，以及安立他們所依止的法。又有四種安立，即前三種，以及由勝義世俗安立勝義諦（Paramartha-satya）的自性不可安立，因為是內在自己所證得的緣故。爲了隨順引導產生那種智慧，所以依靠世俗來安立。非安立真實，指的是一切法的真如實性（Tathata）。 證得理趣，略有四種。一是一切有情（sentient beings）業報證得，二是聲聞乘（Śrāvakayāna）證得，三是獨覺乘（Pratyekabuddhayāna）證得，四是大乘（Mahāyāna）證得。 一切有情業報證得，是指一切有情造作清凈或不清凈的業，依靠自己的業力，在五趣（five realms）流轉中，感受種種不同的異熟果報。 聲聞乘證得，是指最初接受三歸（Three Refuges），乃至依靠聽聞的莊嚴，得到五種證得。一是地證得，二是智證得，三是凈證得，四是果證得，五是功德證得。地證得是指
【English Translation】 English version: You should know that 'reasoning' (理趣, lǐqù) means the reasoning that explains the true meaning through the principle of being apart from the two extremes; the reasoning that explains the attainment through the principle of the inconceivable; the reasoning that explains the teaching through the principle of intention. Here, the true meaning itself is the reasoning, so it is called 'reasoning of true meaning'; and even the intention itself is the reasoning, so it is called 'reasoning of intention'. In each of those cases, there is no inverted nature, which is the meaning of 'reasoning'. The 'reasoning of true meaning' has roughly six types, which should be known. They are: worldly truth, up to the truth of what is practiced by the wisdom that purifies the obscuration of what is knowable, as well as established truth and non-established truth. Among these, the first four types of truth should be understood as explained previously. 'Established truth' refers to the Four Noble Truths (四聖諦, Sì Shèngdì). Suffering is truly suffering, so it is established as suffering; and even the path is truly the path, so it is established as the path. Question: For what reason is it called 'established'? Answer: Because it is established by three types of conventions. First, by worldly convention; second, by the convention of reason; and third, by the convention of attainment. Worldly convention refers to establishing fields, houses, bottles, pots, armies, forests, numbers, etc., as well as establishing 'I', sentient beings (有情, yǒuqíng), etc. The convention of reason refers to establishing aggregates (蘊, skandha), realms (界, dhātu), bases (處, āyatana), etc. The convention of attainment refers to establishing the fruit of stream-enterer (預流果, Srotapanna-phala), etc., as well as establishing the dharmas on which they rely. There are also four types of establishment, namely the previous three, and the nature of ultimate truth (勝義諦, Paramartha-satya) established by conventional ultimate truth is un-establishable, because it is realized internally by oneself. In order to accord with and lead to the arising of that wisdom, it is established based on convention. 'Non-established truth' refers to the suchness (真如, Tathata) of all dharmas. The 'reasoning of attainment' has roughly four types. First, the attainment of karmic retribution of all sentient beings (有情, yǒuqíng); second, the attainment of the Śrāvakayāna (聲聞乘); third, the attainment of the Pratyekabuddhayāna (獨覺乘); and fourth, the attainment of the Mahāyāna (大乘). The 'attainment of karmic retribution of all sentient beings' refers to all sentient beings creating pure or impure karma, and relying on their own karma, in the cycle of the five realms (五趣), experiencing various different ripened results. The 'attainment of the Śrāvakayāna' refers to initially taking the Three Refuges (三歸), and even relying on the adornment of hearing, obtaining five types of attainment. First, the attainment of ground; second, the attainment of wisdom; third, the attainment of purity; fourth, the attainment of fruit; and fifth, the attainment of merit. The attainment of ground refers to
。謂得三地。一見地。二修地。三究竟地。智證得者。謂得九智。一法智。二種類智。三苦智。四集智。五滅智。六道智。七此後所得俗智。八盡智。九無生智。凈證得者。謂四證凈果。證得者。謂四沙門果。功德證得者。謂無量解脫勝處遍處無諍愿智無礙解神通等功德。複次聲聞乘證得中證得依止者。謂先修世間道離欲。次修順解脫分善根。后修順抉擇分善根。
獨覺乘證得者。略有三種。一由先已得順抉擇分善根故。二由先已得無漏真證故。三由次第得故。此中由前二證得者。名非獨勝覺。由后證得者。名犀角喻覺。
大乘證得者。謂大悲證得。發心證得。波羅蜜多證得。攝事證得。地證得。於五無量中隨至真如證得。不思議威德證得。不共佛法證得。彼一切如前分別應知。
教導理趣者。謂略有三處所攝。一藏所攝。二摩怛履迦所攝。三彼俱所攝。藏所攝者。謂聲聞乘藏及大乘藏。摩怛履迦所攝者。謂十七本地及四種攝彼俱所攝者。謂略有十種。如前分別義中十種義。應知。此為攝。前一切藏所攝。及摩怛履迦所攝。故名為總。略摩怛履迦。
復有十二種教。一事教。謂宣說各別色等眼等一切法教二想差別教。謂宣說蘊界處緣起是處非處諸根諸諦念住有色無色有見無見有對無對等。如
【現代漢語翻譯】 現代漢語譯本：所謂獲得三地，一為見地，二為修地，三為究竟地。智慧上的證得，是指獲得九智：一為法智，二為種類智，三為苦智，四為集智，五為滅智，六為道智，七為此後所得的世俗智，八為盡智，九為無生智。清凈上的證得，是指四種證凈之果。證得者，是指四種沙門果。功德上的證得，是指無量的解脫、勝處、遍處、無諍、愿智、無礙解、神通等功德。再次，聲聞乘的證得中，證得的依止是指：先修習世間道以離欲，其次修習順於解脫分的善根，最後修習順於抉擇分的善根。 獨覺乘的證得，大致有三種：一是由先前已獲得順抉擇分的善根的緣故；二是由先前已獲得無漏真證的緣故；三是由次第獲得的緣故。這其中，由前兩種證得的，稱為非獨勝覺（Pratyekabuddha）；由后一種證得的，稱為犀角喻覺（Kharagavisana-kalpa）。 大乘的證得，是指大悲的證得、發心的證得、波羅蜜多（Paramita，度，到達彼岸）的證得、攝事的證得、地的證得、於五無量中隨一達到真如的證得、不可思議威德的證得、不共佛法的證得。它們的一切都應如前文分別所說的那樣去理解。 教導的理趣，大致被三個方面所涵蓋：一為藏所攝，二為摩怛履迦（Matrka，論母）所攝，三為兩者共同所攝。藏所攝的，是指聲聞乘藏和大乘藏。摩怛履迦所攝的，是指十七本地和四種攝。兩者共同所攝的，是指大致有十種，如前文分別義中的十種義。應當知道，這是爲了總攝前文一切藏所攝的以及摩怛履迦所攝的，所以稱為總略摩怛履迦。 又有十二種教：一為事教，是指宣說各別的色等、眼等一切法的教導；二為想差別教，是指宣說蘊、界、處、緣起、是處非處、諸根、諸諦、念住、有色無色、有見無見、有對無對等的教導。
【English Translation】 English version: So-called attainment of the three grounds: first, the ground of vision; second, the ground of cultivation; third, the ground of ultimate attainment. Attainment in wisdom refers to the attainment of the nine wisdoms: first, Dharma-wisdom (Dharma-jnana); second, category-wisdom (Anvaya-jnana); third, wisdom of suffering (Duhkha-jnana); fourth, wisdom of origination (Samudaya-jnana); fifth, wisdom of cessation (Nirodha-jnana); sixth, wisdom of the path (Marga-jnana); seventh, conventional wisdom (Samvriti-jnana) attained thereafter; eighth, wisdom of exhaustion (Ksaya-jnana); ninth, wisdom of non-arising (Anutpada-jnana). Attainment in purity refers to the four fruits of purity. Those who attain are the four fruits of a Sramana (ascetic). Attainment in merit refers to immeasurable merits such as liberation, superior abodes, all-encompassing abodes, non-contention, wisdom of aspiration, unobstructed eloquence, and supernormal powers. Furthermore, in the attainment of the Sravaka-yana (vehicle of hearers), the basis for attainment refers to: first cultivating the worldly path to abandon desire; second, cultivating roots of virtue that accord with the division of liberation; and third, cultivating roots of virtue that accord with the division of ascertainment. The attainment of the Pratyekabuddha-yana (vehicle of solitary Buddhas) is roughly of three types: first, due to having previously attained roots of virtue that accord with the division of ascertainment; second, due to having previously attained genuine non-leaking realization; and third, due to attaining in sequence. Among these, those who attain through the first two are called non-singularly superior Buddhas (Pratyekabuddhas); those who attain through the latter are called rhinoceros-horn-like Buddhas (Kharagavisana-kalpa). The attainment of the Mahayana (Great Vehicle) refers to the attainment of great compassion, the attainment of generating the mind of enlightenment (Bodhicitta), the attainment of the Paramitas (perfections, reaching the other shore), the attainment of the objects of synthesis, the attainment of the grounds (Bhumis), the attainment of suchness (Tathata) upon reaching any of the five immeasurables, the attainment of inconceivable power and virtue, and the attainment of unique Buddha-dharmas. All of these should be understood as described in the previous distinctions. The rationale of instruction is roughly encompassed by three aspects: first, that which is contained within the collections (Pitaka); second, that which is contained within the Matrka (matrices); and third, that which is contained within both. That which is contained within the collections refers to the Sravaka-yana collection and the Mahayana collection. That which is contained within the Matrka refers to the seventeen basic grounds and the four syntheses. That which is contained within both refers to roughly ten types, such as the ten types of meanings in the previous distinctions of meaning. It should be known that this is called the general abbreviated Matrka in order to comprehensively include all that is contained within the previous collections and that which is contained within the Matrka. Furthermore, there are twelve types of teachings: first, the teaching of objects, which refers to the teaching that expounds all dharmas such as distinct forms and eyes; second, the teaching of distinctions of conceptions, which refers to the teaching that expounds aggregates (Skandhas), realms (Ayatanas), sources (Dhatus), dependent origination (Pratitya-samutpada), what is possible and impossible, faculties (Indriyas), truths (Satya), mindfulness (Smrtyupasthana), what has form and is formless, what is visible and invisible, what has resistance and is without resistance, and so on.
是廣說。無量佛薄伽梵想差別教。三自宗觀察教。謂契經應頌記別等教。依攝釋中之所顯示。四他宗觀察教。謂依七種因明摧伏他論成立自論教。七種因明者。謂論體論處所等。后當分別。五不了義教。謂契經應頌記別等中。薄伽梵略摽其義。未廣分別。應更開示教。六了義教。謂翻前應知。七俗諦教。謂諸所有言路顯示。彼一切皆名俗諦。又依名想言說增上所起相名分別。亦是俗諦。八勝義諦教。謂四聖諦教。及真如實際法性教。九隱密教。謂多分聲聞藏教。十顯了教。謂多分大乘藏教。十一可記事教。如四種法嗢拖南教。謂一切行無常乃至涅槃寂靜。如是等教。十二不可記事教。謂有問言。世間為常為無常耶。如來爾時默然不記。但告彼言。我說此事不可記別。乃至問言。如來滅后為非有非無耶。如來爾時默然不記。但告彼言。我說此事不可記別。此中四因緣故。宣說不可記事。應知。一無體性故不可記別。如有問言。我與諸蘊為異不異為常無常如是等。二能引無義利故不可記別。如升攝波葉經說。有無量法我已證覺。而不宣說。何以故。彼法能引無義利故。三甚深故不可記別。謂有問言。我為有為無耶。此不可記別。何以故。若如來記別我有者。彼人或執蘊中有我。或執離蘊有我。若記別我無者。彼人或謗世俗
【現代漢語翻譯】 現代漢語譯本： 廣說：無量佛薄伽梵（Bhagavan，世尊）想差別教。三、自宗觀察教：即契經、應頌、記別等教，依據《攝釋》中的顯示。四、他宗觀察教：即依據七種因明摧伏他論、成立自論的教法。七種因明是指論體、論處所等，後面會分別說明。五、不了義教：即契經、應頌、記別等中，薄伽梵（Bhagavan，世尊）略微標示其義，未廣為分別，應更開示的教法。六、了義教：與前述相反，應當知曉。七、俗諦教：即所有言語道路所顯示的，那一切都名為俗諦。又依據名想言說增上所生起的相、名、分別，也是俗諦。八、勝義諦教：即四聖諦教，以及真如、實際、法性教。九、隱密教：即大部分聲聞藏教。十、顯了教：即大部分大乘藏教。十一、可記事教：如四種法嗢拖南（Udanas，自說經）教，即一切行無常，乃至涅槃寂靜，像這樣的教法。十二、不可記事教：如有提問說：『世間是常還是無常？』如來爾時默然不記，只是告訴他：『我說此事不可記別。』乃至提問說：『如來滅后為非有非無？』如來爾時默然不記，只是告訴他：『我說此事不可記別。』 此中有四種因緣，所以宣說不可記事，應當知曉：一、無體性故不可記別。如有提問說：『我與諸蘊為異、不異？為常、無常？』等等。二、能引無義利故不可記別。如《升攝波葉經》所說：『有無量法我已證覺，而不宣說。何以故？彼法能引無義利故。』三、甚深故不可記別。如有提問說：『我為有為無耶？』此不可記別。何以故？若如來記別我有者，彼人或執蘊中有我，或執離蘊有我。若記別我無者，彼人或謗世俗。
【English Translation】 English version: Extensive explanation: The teaching of the difference in the thoughts of immeasurable Buddhas, the Bhagavan (Bhagavan, The Blessed One). Three: The teaching of observing one's own school, which refers to the Sutras, Geyas, Vyakaranas, etc., as shown in the 'Compendium of Explanations'. Four: The teaching of observing other schools, which refers to the teaching of subduing other theories and establishing one's own theory based on the seven kinds of Hetu-vidya (Hetu-vidya, science of reasoning). The seven kinds of Hetu-vidya (Hetu-vidya, science of reasoning) refer to the subject matter of the treatise, the location of the treatise, etc., which will be explained separately later. Five: The teaching of provisional meaning, which refers to the Sutras, Geyas, Vyakaranas, etc., in which the Bhagavan (Bhagavan, The Blessed One) briefly indicates the meaning but does not explain it extensively, and which should be further elucidated. Six: The teaching of definitive meaning, which is the opposite of the previous one and should be understood. Seven: The teaching of conventional truth, which refers to all that is revealed through the paths of speech, all of which are called conventional truth. Furthermore, the characteristics, names, and distinctions that arise from the increase of names, thoughts, and speech are also conventional truth. Eight: The teaching of ultimate truth, which refers to the teaching of the Four Noble Truths, as well as the teachings of Suchness, Reality, and Dharmata (Dharmata, the nature of phenomena). Nine: The hidden teaching, which refers to most of the Sravaka Pitaka (Sravaka Pitaka, Basket of Hearers) teachings. Ten: The manifest teaching, which refers to most of the Mahayana Pitaka (Mahayana Pitaka, Great Vehicle Basket) teachings. Eleven: The teaching of things that can be specified, such as the four kinds of Udana (Udanas, inspired utterances) teachings, which are that all conditioned things are impermanent, up to the quiescence of Nirvana, and so on. Twelve: The teaching of things that cannot be specified, such as when asked, 'Is the world eternal or impermanent?' The Tathagata (Tathagata, Thus Come One) remained silent at that time and did not specify, but only told him, 'I say that this matter cannot be specified.' And even when asked, 'After the Tathagata (Tathagata, Thus Come One) passes away, is he neither existent nor nonexistent?' The Tathagata (Tathagata, Thus Come One) remained silent at that time and did not specify, but only told him, 'I say that this matter cannot be specified.' In this, there are four reasons why it is said that things cannot be specified, which should be understood: One, it cannot be specified because it has no inherent existence. For example, when asked, 'Is the self different from the aggregates or not different? Is it permanent or impermanent?' and so on. Two, it cannot be specified because it can lead to no benefit. As stated in the 'Ascending Samadhi Leaf Sutra': 'I have realized immeasurable dharmas, but I do not proclaim them. Why? Because those dharmas can lead to no benefit.' Three, it cannot be specified because it is too profound. For example, when asked, 'Is the self existent or nonexistent?' This cannot be specified. Why? If the Tathagata (Tathagata, Thus Come One) were to specify that the self exists, that person might grasp that the self exists within the aggregates or that the self exists apart from the aggregates. If it were specified that the self does not exist, that person might slander the conventional truth.
言說。我亦是無乃至有問。如來滅后為有為無亦有亦無非有非無等。由甚深故皆不記別。四彼相法爾故不可記別。謂諸法真如與彼諸法若一若異不可記別。由彼如相法爾不可安立。若異性若不異性故。復有四種因緣如來宣說不可記別事。應知。一由此事外道所說故。二不如理故。三不引義利故。四唯能發起諍論纏故。有二因緣不引義利。應知。一遠離因果思惟故。二遠離雜染清凈思惟故。
離二邊理趣者。略有六種。應知。一遠離於不實有增益邊。二遠離於真實有損減邊。三遠離執常邊。四遠離執斷邊。五遠離受用欲樂邊。六遠離受用自苦邊。
不可思議理趣者。略有六種不可思議事。一我不可思議。二有情不可思議。三世間不可思議。四一切有情業報不可思議。五證靜慮者及靜慮境界不可思議。六諸佛及諸佛境界不可思議。
意樂理趣者。略有十六種意樂。一開示意樂。二離欲意樂。三勸導意樂。四獎勵意樂。五贊悅意樂。六令入意樂。七除疑意樂。八成熟意樂。九安定意樂。十解脫意樂。十一依別義意樂。十二發證行者無過歡喜意樂。十三令聞行者于說法師起尊重意樂。十四法眼流佈意樂。十五善增廣意樂。十六摧壞一切相意樂。
依義者謂不了義及了義。
歸三種分別者。一成
【現代漢語翻譯】 現代漢語譯本：言說。我也是從『無乃至有』提問。如來（Tathagata，佛的稱號）滅度后是『有』、『無』、『亦有亦無』、還是『非有非無』等等，因為這些問題過於深奧，所以佛陀都不作回答。四、這些問題的相是自然如此，所以無法回答。也就是說，諸法的真如（Tathata，事物的真實本性）與這些法，是『一』還是『異』，都無法回答。因為真如的相是自然如此，無法安立『異性』或『不異性』。還有四種因緣，如來說明了不可回答的事情，應該知道。一、因為這些事情是外道（Tirthika，佛教以外的修行者）所說的。二、因為不合道理。三、因為不能帶來利益。四、只會引發爭論和糾纏。有兩種因緣不能帶來利益，應該知道。一、遠離了因果的思維。二、遠離了雜染和清凈的思維。 遠離二邊的道理，略有六種，應該知道。一、遠離了對不實之『有』的增益邊。二、遠離了對真實之『有』的損減邊。三、遠離了執『常』邊。四、遠離了執『斷』邊。五、遠離了受用欲樂邊。六、遠離了受用自苦邊。 不可思議的道理，略有六種不可思議的事情。一、『我』不可思議。二、有情（Sattva，眾生）不可思議。三、世間不可思議。四、一切有情業報不可思議。五、證得靜慮（Dhyana，禪定）者及靜慮境界不可思議。六、諸佛及諸佛境界不可思議。 意樂的道理，略有十六種意樂。一、開示意樂。二、離欲意樂。三、勸導意樂。四、獎勵意樂。五、贊悅意樂。六、令入意樂。七、除疑意樂。八、成熟意樂。九、安定意樂。十、解脫意樂。十一、依別義意樂。十二、使發證修行者對無過失感到歡喜的意樂。十三、使聽聞修行者對說法師生起尊重的意樂。十四、法眼流佈意樂。十五、善增廣意樂。十六、摧壞一切相意樂。 依義，指的是不了義和了義。 歸於三種分別：一、成就。
【English Translation】 English version: Speaking. I also ask from 'non-existence to existence'. Whether the Tathagata (title of the Buddha) exists, does not exist, both exists and does not exist, or neither exists nor does not exist after extinction, etc., are not answered because they are too profound. Four, the characteristics of these questions are naturally so, so they cannot be answered. That is, whether the Suchness (Tathata, the true nature of things) of all dharmas and these dharmas are 'one' or 'different' cannot be answered. Because the characteristic of Suchness is naturally so, it is impossible to establish 'difference' or 'non-difference'. There are also four reasons why the Tathagata explains things that cannot be answered, which should be known. One, because these things are said by Tirthikas (non-Buddhist practitioners). Two, because it is unreasonable. Three, because it does not bring benefits. Four, it only provokes disputes and entanglements. There are two reasons why it does not bring benefits, which should be known. One, it is far from the thinking of cause and effect. Two, it is far from the thinking of defilement and purity. There are roughly six kinds of reasons for being away from the two extremes, which should be known. One, being away from the extreme of increasing unreal existence. Two, being away from the extreme of decreasing real existence. Three, being away from the extreme of clinging to permanence. Four, being away from the extreme of clinging to annihilation. Five, being away from the extreme of enjoying sensual pleasures. Six, being away from the extreme of enjoying self-affliction. The reason for being inconceivable, there are roughly six kinds of inconceivable things. One, 'I' is inconceivable. Two, sentient beings (Sattva, beings) are inconceivable. Three, the world is inconceivable. Four, the karmic retribution of all sentient beings is inconceivable. Five, those who have attained Dhyana (meditative absorption) and the realm of Dhyana are inconceivable. Six, all Buddhas and the realm of all Buddhas are inconceivable. The reason for intention, there are roughly sixteen kinds of intentions. One, the intention of opening up. Two, the intention of detachment. Three, the intention of exhortation. Four, the intention of encouragement. Five, the intention of praise. Six, the intention of leading in. Seven, the intention of removing doubts. Eight, the intention of maturation. Nine, the intention of stability. Ten, the intention of liberation. Eleven, the intention of relying on separate meanings. Twelve, the intention of making practitioners who have attained realization happy about being faultless. Thirteen, the intention of making listeners respect the Dharma teacher. Fourteen, the intention of the Dharma eye spreading. Fifteen, the intention of increasing goodness. Sixteen, the intention of destroying all appearances. Relying on meaning refers to the provisional and the definitive. Returning to three kinds of distinctions: One, accomplishment.
就。二建立。三差別。成就者。唯佛法僧是真歸依。非余天等。何以故。由二因故。一無所能為故。二不現見故。
云何無所能為。謂諸天神不能為諸眾生作利益事。此諸天神或無能故。或待敬事故。或不忍疲苦故。或無慈悲故。或有障礙故。如是一切非真歸處。謂無能故。墮偏黨故。避自疲苦無自在故。無哀愍故。德微劣故。
云何不現見。謂諸天神非現證見。世間未見不現見主能為所依。除可依信現攝受他。余現見依所不見故。問夢中見故應是歸依。答欲想所見或實不實。又復覺時何不現見。雖于夢中少見實相。此亦欲想所作。又眾緣現前令處夢者少有所見。此亦多虛。複次由五種因諸天神等非歸依處。何等為五。一由相故。二由體故。三由業故。四由法爾故。五由因果故。
由相故者。謂諸天神世不現見無談論故。容色奮發有怖畏故。染習放逸有貪愛故。舍他利益無悲愍故。不能解了作與不作不達實義故。不可歸依。云何相故佛可歸依。謂世間現見有談論故。容色和靜無怖畏故。遠離放逸無貪愛故。不捨利他有大悲故。善能解了作與不作通達實義故。復由五相佛可歸依。何等為五。為利有情證大菩提故。現處大眾開正法眼故。怨親有情平等利益故。于諸家室攝受。舍離貪著諸根寂靜故。善除
【現代漢語翻譯】 現代漢語譯本： 就（即）。二建立。三差別。成就者（指成就歸依者）。唯有佛、法、僧才是真正的歸依處，不是其他天神等等。為什麼呢？因為兩個原因：一、無所作為；二、不能現見。
什麼叫做無所作為呢？就是說諸天神不能為眾生帶來利益。這些天神或者因為沒有能力，或者等待人們的敬奉，或者不能忍受疲勞辛苦，或者沒有慈悲心，或者有障礙。像這樣一切都不是真正的歸依處。因為他們沒有能力，有偏袒，逃避自身的疲勞辛苦，沒有自在，沒有哀憐，德行微弱。
什麼叫做不能現見呢？就是說諸天神不是現證所見。世間上沒有見過不現見的主宰能夠成為依靠的，除非可以依靠相信現前攝受他人。其餘現見的依靠所不能見到的緣故。問：在夢中見到，應該可以作為歸依處吧？答：慾望想像所見到的，或許真實或許不真實。而且清醒的時候為什麼不能現見呢？即使在夢中稍微見到真實景象，這也是慾望想像所造成的。而且眾多因緣現前，讓處於夢境中的人稍微有所見，這也大多是虛假的。再次，由於五種原因，諸天神等等不是歸依處。哪五種呢？一、由於相貌；二、由於本體；三、由於行業；四、由於法爾（自然規律）；五、由於因果。
由於相貌的原因是指：諸天神在世間不現見，沒有談論，容貌奮發，有怖畏，染習放逸，有貪愛，捨棄他人利益，沒有悲憫，不能瞭解應該做什麼不應該做什麼，不通達實義，所以不可歸依。什麼樣的相貌佛可以歸依呢？世間現見，有談論，容貌和藹平靜，沒有怖畏，遠離放逸，沒有貪愛，不捨棄利益他人，有大悲心，善於瞭解應該做什麼不應該做什麼，通達實義。又由於五種相貌，佛可以歸依。哪五種呢？爲了利益有情眾生證得大菩提，現處大眾之中開示正法眼，對怨親有情平等利益，對於家室攝受，舍離貪著，諸根寂靜，善於消除（煩惱）。
【English Translation】 English version: Just (i.e.). Two establishments. Three differences. Accomplishers (referring to those who achieve refuge). Only the Buddha, Dharma, and Sangha are the true refuges, not other gods, etc. Why? Because of two reasons: one, they are incapable of acting; two, they cannot be directly seen.
What is meant by being incapable of acting? It means that the gods cannot bring benefits to sentient beings. These gods either lack the ability, or wait for people's reverence, or cannot endure fatigue and hardship, or lack compassion, or have obstacles. Like this, all are not true refuges. Because they lack ability, are biased, avoid their own fatigue and hardship, lack freedom, lack compassion, and have weak virtues.
What is meant by not being directly seen? It means that the gods are not seen through direct realization. In the world, no unseen master can be relied upon, unless one can rely on believing in the present acceptance of others. The remaining reliance on what is seen is because it cannot be seen. Question: Seeing in a dream, should it be a refuge? Answer: What is seen through desire and imagination may be real or unreal. Moreover, why can't it be seen when awake? Even if one sees a real image slightly in a dream, it is also caused by desire and imagination. Moreover, many causes and conditions appear, allowing those in a dream to see something slightly, which is mostly false. Furthermore, due to five reasons, the gods, etc., are not refuges. What are the five? One, due to appearance; two, due to essence; three, due to actions; four, due to the nature of things (natural law); five, due to cause and effect.
Due to appearance means: the gods are not seen in the world, there is no discussion, their appearance is agitated, there is fear, they are addicted to indulgence, there is greed, they abandon the benefits of others, there is no compassion, they cannot understand what should and should not be done, they do not understand the true meaning, so they cannot be relied upon. What kind of appearance makes the Buddha a refuge? He is seen in the world, there is discussion, his appearance is kind and peaceful, there is no fear, he is far from indulgence, there is no greed, he does not abandon benefiting others, there is great compassion, he is good at understanding what should and should not be done, he understands the true meaning. Furthermore, due to five appearances, the Buddha can be relied upon. What are the five? In order to benefit sentient beings and attain great Bodhi, he appears in the assembly to reveal the eye of the true Dharma, he benefits enemies and relatives equally, he accepts households, abandons attachment, his senses are tranquil, and he is good at eliminating (afflictions).
一切眾生疑網故。
由體故者。謂由如來永斷諸漏。自既調御亦調御他故可歸依。諸天神等具諸漏故。尚不自調御。況調御他。故非歸處。
由業故者。謂如來安住廣大無垢靜慮等業。又復能為利眾生業故可歸依。諸天神等安住穢下受用欲業。又有殺害諸眾生業。故非歸處。
由法爾故者。謂一切世間及出世間功德勝利。皆依自己功用所得。若離自己功用。雖于天神起深敬信亦不能證設於天神不生敬信。但自用功必能證得。是故天神非歸依處。由因果故者。今問事天神者。天神體性。為由天業感得。為由供養天得。為無因得。若天業得者。即應歸業。非天若無因得者。應歸無因。非天若供養天神得者。為唯因供養感天神體為唯因天神為因二種。若唯因供養者。即徒事天神隨處供養。皆應能感天報。若唯因天神者。即徒設供養。雖不供養。但由天神應得天報。若俱因二種者。但設供養天神攝受。諸所祈願悉應果遂。又於七種所祈願事不定果遂。是故不然。一于供養緣攝受。二于信解緣攝受。三于信解彼者。發起信解能感最勝天神自體。四于能感最勝所受富樂。五于摧壞阿素洛等怨敵。六于出生。七於終沒建立者。問有幾種歸趣。答三種歸趣。謂佛法僧。問何因唯有三種歸趣。答由四因故。唯有如來是
【現代漢語翻譯】 現代漢語譯本 因為一切眾生都有疑惑和迷惘。
從本體的角度來說：如來已經永遠斷除了各種煩惱（諸漏），自己既能調伏自身，也能調伏他人，因此可以作為歸依之處。而諸天神等因為具有各種煩惱，尚且不能調伏自身，更何況調伏他人，所以不是歸依之處。
從行為（業）的角度來說：如來安住于廣大、無垢的禪定等行為中，並且能夠爲了利益眾生而行動，因此可以作為歸依之處。而諸天神等安住于污穢、低下的享樂慾望的行為中，並且還有殺害眾生的行為，所以不是歸依之處。
從事物本然規律（法爾）的角度來說：世間和出世間的一切功德和勝利，都是依靠自己努力修行所得來的。如果離開了自己的努力修行，即使對天神產生深深的敬仰和信仰，也不能證得；即使對天神不產生敬仰和信仰，只要自己努力修行，必定能夠證得。因此，天神不是歸依之處。
從因果的角度來說：現在問那些事奉天神的人，天神的本體，是由天上的善業感得的呢？還是由供養天神得到的呢？還是沒有原因就得到的呢？如果是天上的善業感得的，那就應該歸依善業，而不是天神；如果是沒有原因就得到的，就應該歸依無因，而不是天神；如果是供養天神得到的，那麼是因為僅僅供養就能感得天神的本體呢？還是僅僅因為天神的原因呢？還是因為這兩種原因呢？如果僅僅因為供養，那麼徒勞地事奉天神，無論在哪裡供養，都應該能夠感得天上的果報。如果僅僅因為天神，那麼徒勞地設定供養，即使不供養，也應該因為天神的原因而得到天上的果報。如果因為這兩種原因，那麼只要設定供養，天神就會攝受，所有祈求的願望都應該實現。然而，對於七種所祈求的事情，並不能確定都能實現，所以不是這樣的。一、對於供養的因緣而攝受；二、對於信解的因緣而攝受；三、對於相信和理解天神的人，發起信心和理解，能夠感得最殊勝的天神自體；四、對於能夠感得最殊勝的所受用的富樂；五、對於摧毀阿修羅等怨敵；六、對於出生；七、對於終結而建立者。問：有幾種歸趣？答：三種歸趣，即佛、法、僧。問：因為什麼原因只有三種歸趣？答：因為四個原因，只有如來是。
【English Translation】 English version Because all sentient beings have doubts and confusion.
From the perspective of essence (體): The Tathagata has permanently eradicated all defilements (諸漏), and since he can subdue himself and also subdue others, he can be a refuge. The gods (諸天神) and others, because they possess various defilements, are not even able to subdue themselves, let alone subdue others, so they are not a refuge.
From the perspective of action (業): The Tathagata abides in vast, immaculate meditative concentration (靜慮) and other actions, and is also able to act for the benefit of sentient beings, so he can be a refuge. The gods and others abide in impure, base actions of enjoying desires, and also have actions of killing sentient beings, so they are not a refuge.
From the perspective of the natural order (法爾): All merits and victories, both worldly and transcendental, are obtained through one's own efforts in practice. If one abandons one's own efforts in practice, even if one has deep reverence and faith in the gods, one cannot attain enlightenment; even if one does not have reverence and faith in the gods, as long as one makes efforts in practice, one will certainly be able to attain enlightenment. Therefore, the gods are not a refuge.
From the perspective of cause and effect: Now, asking those who serve the gods, is the essence of the gods obtained through heavenly karma (天業)? Or is it obtained through offering to the gods? Or is it obtained without a cause? If it is obtained through heavenly karma, then one should take refuge in karma, not the gods. If it is obtained without a cause, then one should take refuge in no-cause, not the gods. If it is obtained through offering to the gods, then is it because offering alone can bring about the essence of the gods? Or is it solely because of the gods? Or is it because of both causes? If it is solely because of offering, then serving the gods is futile, and offering anywhere should be able to bring about heavenly rewards. If it is solely because of the gods, then setting up offerings is futile, and even without offering, one should be able to obtain heavenly rewards because of the gods. If it is because of both causes, then as long as one sets up offerings, the gods will embrace them, and all the wishes prayed for should be fulfilled. However, for the seven types of things prayed for, it is not certain that they will all be fulfilled, so it is not like this. One, embracing due to the cause of offering; two, embracing due to the cause of faith and understanding; three, for those who believe and understand the gods, generating faith and understanding can bring about the most supreme essence of the gods themselves; four, for being able to bring about the most supreme wealth and enjoyment to be received; five, for destroying enemies such as Asuras (阿素洛); six, for birth; seven, for those who establish the end. Question: How many refuges are there? Answer: Three refuges, namely the Buddha (佛), the Dharma (法), and the Sangha (僧). Question: For what reason are there only three refuges? Answer: Because of four reasons, only the Tathagata is.
可歸趣。謂善自調故。善解一切種調伏方便故。以財供養不悅意故。以行供養悅可意故。由具此德彼所說法及弟子眾亦可歸依。問齊何當名能歸趣耶。答具四因故。名能歸趣。一善知有德故。二善知差別故。三自誓受故。四更不餘歸趣故。問歸趣行雲何。答有四種歸趣正行。應知。一親近善人。二聽聞正法。三如理作意。四法隨法行。復有四種正行。應知。一善攝諸根令不掉動。二受正學處。三悲愍眾生。四時時如法供養三寶。問歸趣三寶有何利益。答有四種利益。一得廣大功德。二得廣大歡喜。三得勝等持。四得善清凈。復有四種利益。一大護具足。二一切邪解障礙漸得微薄遍盡滅沒。三得入聰慧正至善人眾中。所謂大師同梵行眾。四為信聖教諸天之所愛樂。彼諸天等若見有受三歸趣者。生大歡喜展轉相告。我等往昔皆由成就三歸趣故。從彼命終來生此間。是善男子等今亦成就此三歸趣多住不捨。不久當來為我等伴。
差別者。謂由六種因故三寶差別應知。一由相故。二由業故。三由信解故。四由行故。五由隨念故。六由生福故。由相故。差別者。自證覺相是佛寶。證覺果相是法寶。由隨他教正修行相是僧寶。由業故差別者。轉正說業是佛寶。煩惱苦斷所緣境業是法寶。增勤勇業是僧寶。由信解故差別者。謂
【現代漢語翻譯】 現代漢語譯本：可以歸趣（Kuei-ch'ü）。因為善於調伏自己。善於理解一切調伏的方法。用財物供養不能使人喜悅，用修行供養才能使人滿意。由於具備這些德行，他所說的法以及他的弟子們也是可以歸依的。問：達到什麼程度才能被稱為能夠歸趣呢？答：具備四種原因，才能被稱為能夠歸趣。一是善於知道有德之人。二是善於知道差別。三是自己發誓接受。四是不再歸向其他。問：歸趣的修行是怎樣的呢？答：有四種歸趣的正行，應當知道。一是親近善人。二是聽聞正法。三是如理作意。四是法隨法行。又有四種正行，應當知道。一是善於攝持諸根，使它們不散亂。二是接受正確的學處。三是悲憫眾生。四是時時如法供養三寶。問：歸趣三寶有什麼利益？答：有四種利益。一是得到廣大的功德。二是得到廣大的歡喜。三是得到殊勝的等持（Samādhi）。四是得到善的清凈。又有四種利益。一是大護具足。二是所有邪解的障礙逐漸變得微薄，最終遍盡滅沒。三是得以進入聰慧、正直、善良的人群中，也就是大師（Buddha）和同梵行（Brahmacārin）的僧眾。四是被信仰聖教的諸天所喜愛。那些諸天如果看到有人受持三歸趣（Tri-ratna），會生起大歡喜，互相告知：『我們往昔都是由於成就三歸趣的緣故，從那裡命終後來到這裡。這些善男子等現在也成就了這三歸趣，長久安住而不捨棄，不久將來會成為我們的同伴。』 差別在於，應當知道三寶（Tri-ratna）的差別有六種原因。一是由相（Lakshana）的緣故。二是由業（Karma）的緣故。三是由信解（Adhimoksha）的緣故。四是由行（Carya）的緣故。五是由隨念（Anusmriti）的緣故。六是由生福（Punya）的緣故。由相的緣故，差別在於：自己證悟覺悟之相是佛寶（Buddha-ratna），證悟覺悟之果之相是法寶（Dharma-ratna），由隨順他人教導而正確修行之相是僧寶（Sangha-ratna）。由業的緣故，差別在於：轉正法輪的業是佛寶，煩惱和痛苦斷滅所緣的境界的業是法寶，增長精勤勇猛的業是僧寶。由信解的緣故，差別在於：
【English Translation】 English version: One can take refuge. This is because of being good at taming oneself. Being good at understanding all means of taming. Offering material possessions does not please, but offering practice pleases. Because of possessing these virtues, the Dharma he teaches and his disciples are also worthy of refuge. Question: To what extent can one be called capable of taking refuge? Answer: One is called capable of taking refuge because of possessing four causes. First, being good at knowing those with virtue. Second, being good at knowing the differences. Third, vowing to accept oneself. Fourth, not taking refuge in anything else. Question: What is the practice of taking refuge like? Answer: There are four kinds of correct practices of taking refuge that should be known. First, associating with good people. Second, listening to the correct Dharma. Third, attending to it properly. Fourth, practicing the Dharma in accordance with the Dharma. There are also four kinds of correct practices that should be known. First, being good at restraining the senses so that they are not distracted. Second, receiving the correct precepts. Third, having compassion for sentient beings. Fourth, constantly making offerings to the Three Jewels (Tri-ratna) according to the Dharma. Question: What are the benefits of taking refuge in the Three Jewels? Answer: There are four kinds of benefits. First, obtaining vast merit. Second, obtaining vast joy. Third, obtaining superior Samādhi. Fourth, obtaining good purity. There are also four kinds of benefits. First, having great protection. Second, all obstacles of wrong understanding gradually become weak and are completely extinguished. Third, being able to enter into the company of wise, upright, and good people, namely the Master (Buddha) and the Sangha of fellow practitioners (Brahmacārin). Fourth, being loved by the devas who believe in the holy teachings. If those devas see someone who has taken the Three Refuges, they will generate great joy and tell each other: 'In the past, we all came to this place after dying from there because we had accomplished the Three Refuges. These good men and women are now also accomplishing these Three Refuges, abiding in them for a long time without abandoning them, and will soon come to be our companions.' The difference is that the differences of the Three Jewels (Tri-ratna) should be known for six reasons. First, because of the characteristic (Lakshana). Second, because of the action (Karma). Third, because of the faith and understanding (Adhimoksha). Fourth, because of the conduct (Carya). Fifth, because of the recollection (Anusmriti). Sixth, because of the generation of merit (Punya). Because of the characteristic, the difference is that the characteristic of self-realized enlightenment is the Buddha Jewel (Buddha-ratna), the characteristic of the fruit of realized enlightenment is the Dharma Jewel (Dharma-ratna), and the characteristic of correct practice by following the teachings of others is the Sangha Jewel (Sangha-ratna). Because of the action, the difference is that the action of turning the wheel of the Dharma is the Buddha Jewel, the action of the object of the cessation of afflictions and suffering is the Dharma Jewel, and the action of increasing diligence and vigor is the Sangha Jewel. Because of faith and understanding, the difference is that:
于佛寶應親近敬事。于正法寶應信敬作證。于諸僧寶應同法共住敬信親近。由行故差別者。謂于佛寶應起延請迎接承事供養行。于正法寶應起如理方便修習行。于諸僧寶應起互共受用財法行。由隨念故差別者。於三寶所應各起別行隨念。如經中說。此薄伽梵如來應正等覺。乃至廣說。由生福故差別者。謂于佛寶依一有情生最勝福。于正法寶依增上法生最勝福。于諸僧寶依多有情生最勝福。
顯揚聖教論卷第六 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第七
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之三
論曰。學十二種分別者。一差別分別。二生起分別。三轉異分別。四能治所治分別。五能引勝生定勝分別。六順法分別。七補特伽羅分別。八下中上分別。九瑜伽分別。十作意分別。十一引發分別。十二問答分別。
差別分別者。謂分別三學差別增上戒學。差別者如經中說。若諸比丘尸羅成就住。守別解脫律儀軌則所行悉皆具足。于微細罪深見怖畏。受學學處名具戒者。
此中尸羅成就住者。謂于所受學處身業無犯語業無犯不破不穴。如是尸羅成就住。
守別解脫律儀者。謂七眾尸羅名別解脫律儀。即此尸羅眾差別故。建立多
【現代漢語翻譯】 現代漢語譯本： 對於佛寶（Buddha Ratna，指佛陀），應當親近敬事。對於正法寶（Dharma Ratna，指佛法），應當信敬並作證。對於諸僧寶（Sangha Ratna，指僧團），應當在同一法中共同居住，敬信親近。由行為的差別來說，對於佛寶，應當發起延請、迎接、承事、供養的行為。對於正法寶，應當發起如理如法的方便修習的行為。對於諸僧寶，應當發起互相共同受用財物和佛法的行為。由隨唸的差別來說，對於三寶，應當各自發起不同的隨念。如經中所說：『此薄伽梵（Bhagavan，世尊）如來（Tathagata，如來）應正等覺（Arhat Samyak-sambuddha，阿羅漢正等覺）』，乃至廣說。由產生福德的差別來說，對於佛寶，依靠一個有情眾生，產生最殊勝的福德。對於正法寶，依靠增上的佛法，產生最殊勝的福德。對於諸僧寶，依靠多個有情眾生，產生最殊勝的福德。 《顯揚聖教論》卷第六 大正藏第 31 冊 No. 1602 《顯揚聖教論》 《顯揚聖教論》卷第七 無著菩薩 造 三藏法師玄奘 奉 詔譯 攝凈義品第二之三 論曰：學習十二種分別，一是差別分別，二是生起分別，三是轉異分別，四是能治所治分別，五是能引勝生定勝分別，六是順法分別，七是補特伽羅（Pudgala，人）分別，八是下中上分別，九是瑜伽（Yoga，相應）分別，十是作意分別，十一是引發分別，十二是問答分別。 差別分別，是指分別三學的差別，增上戒學。差別，如經中所說：『如果諸位比丘（Bhikkhu，比丘）戒律成就而住，守護別解脫律儀（Pratimoksha，戒律）的軌則，所行之處都完全具足，對於微小的罪過也深深地感到畏懼，受持學習學處，名為具戒者。』 此中『戒律成就而住』，是指對於所受持的學處，身業沒有違犯，語業沒有違犯，沒有破戒，沒有缺戒。這樣就是戒律成就而住。 『守護別解脫律儀』，是指七眾的戒律，名為別解脫律儀。就是因為這些戒律的種類不同，所以建立了很多。
【English Translation】 English version: One should draw near to and respectfully serve the Buddha Ratna (Buddha Jewel, referring to the Buddha). One should believe in, respect, and bear witness to the Dharma Ratna (Dharma Jewel, referring to the Buddha's teachings). One should live together with, respect, believe in, and draw near to the Sangha Ratna (Sangha Jewel, referring to the monastic community) within the same Dharma. Regarding the differences in conduct, one should initiate the conduct of inviting, welcoming, attending to, and making offerings to the Buddha Ratna. Regarding the Dharma Ratna, one should initiate the conduct of practicing and studying in accordance with the Dharma. Regarding the Sangha Ratna, one should initiate the conduct of mutually sharing material possessions and the Dharma. Regarding the differences in mindfulness, one should initiate different kinds of mindfulness towards the Three Jewels. As it is said in the sutras: 'This Bhagavan (World-Honored One), the Tathagata (Thus-Gone One), Arhat Samyak-sambuddha (Perfectly Enlightened One),' and so on. Regarding the differences in generating merit, one generates the most supreme merit by relying on one sentient being with respect to the Buddha Ratna. One generates the most supreme merit by relying on the supreme Dharma with respect to the Dharma Ratna. One generates the most supreme merit by relying on many sentient beings with respect to the Sangha Ratna. 《Treatise on the Explication of the Sacred Teachings》, Volume 6 Taisho Tripitaka, Volume 31, No. 1602, 《Treatise on the Explication of the Sacred Teachings》 《Treatise on the Explication of the Sacred Teachings》, Volume 7 Composed by Bodhisattva Asanga Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 2.3: Compendium of Pure Meaning Treatise says: Studying the twelve kinds of distinctions: first is the distinction of differences; second is the distinction of arising; third is the distinction of transformation; fourth is the distinction of what can be cured and what is to be cured; fifth is the distinction of what can lead to superior birth and fixed superiority; sixth is the distinction of conforming to the Dharma; seventh is the distinction of Pudgala (person); eighth is the distinction of lower, middle, and upper; ninth is the distinction of Yoga (union); tenth is the distinction of attention; eleventh is the distinction of causation; twelfth is the distinction of questions and answers. The distinction of differences refers to distinguishing the differences among the three learnings, the superior learning of discipline. The difference, as it is said in the sutras: 'If the Bhikkhus (monks) abide in the accomplishment of morality, guarding the rules of the Pratimoksha (moral code), all their conduct is fully complete, deeply fearing even the slightest offenses, receiving and studying the precepts, they are called those who possess precepts.' Here, 'abiding in the accomplishment of morality' means that with respect to the precepts they have received, there is no transgression in bodily actions, no transgression in verbal actions, no breaking of precepts, and no deficiency in precepts. This is how one abides in the accomplishment of morality. 'Guarding the Pratimoksha' refers to the precepts of the seven assemblies, which are called the Pratimoksha. It is because of the differences in these kinds of precepts that many are established.
種律儀。此中義者。唯依比丘律儀相說。是名守別解脫律儀。
軌則具足者。謂或於威儀。或於所作。或於方便。修善品中軌則具足。隨順世間不違世間。隨順毗柰耶不違毗柰耶。
云何于威儀中軌則具足。隨順不違世間及毗柰耶。謂若是時是處應行。及如是應行。即於是時是處如是正行。不為世間訶責譏毀。及不為聰慧正至善人同法者持律者學律者訶責譏毀。如行住坐臥亦如是知。
云何于所作中軌則具足。隨順不違世間及毗柰耶。謂著衣服大小便利用水齒木入村乞食回還受用洗缽安置洗足敷具。又復略作缽業衣。及余所有如法作業。是名所作。如其所應。若是時是處。應作及如是應作。即於是時是處如是正作。不為世間訶責譏毀。及不為聰慧正至善人同法者持律者學律者訶責譏毀。是名于所作中軌則具足隨順不違世間及毗柰耶。
云何于方便修善品中軌則具足。隨順不違世間及毗奈耶。謂讀誦經典和敬師長。修承事業瞻侍疾患。互起慈心與欲宣說。方便修習。請問聽法精勤無墮。于諸聰慧同梵行者躬自供事。獎勸他人修行善品。及為宣說深妙之法。入靜密處結加趺坐。諸如是等及余善法。是名方便修諸善品。如是于方便修習。如所說善品中。若是時是處應修及如是應修。即於是時是處如
【現代漢語翻譯】 現代漢語譯本： 守護律儀。此中意義在於，僅僅依據比丘（bhiksu，佛教出家男眾）的律儀相來說，這被稱為守護別解脫律儀。
軌則具足，指的是在威儀、所作、或方便修習善法方面，都具備相應的軌則。這些軌則既要隨順世間，不違背世間習俗，也要隨順毗柰耶（vinaya，戒律），不違背戒律。
什麼是在威儀中軌則具足，並且隨順不違背世間和毗柰耶呢？指的是在適當的時間和地點，應該如何行事，就按照正確的方式行事。不被世間人指責譏諷，也不被聰慧正直、善良的人，以及與你修習相同法門的人、持戒者、學習戒律者指責譏諷。對於行走、站立、坐臥等威儀，也應如此瞭解並奉行。
什麼是在所作中軌則具足，並且隨順不違背世間和毗柰耶呢？指的是穿衣、大小便、用水、使用齒木、進入村落乞食、返回、受用食物、洗缽、安置洗腳用具，以及略作缽和衣服，以及其他如法的作業，這些都稱為所作。根據具體情況，在適當的時間和地點，應該如何做，就按照正確的方式去做。不被世間人指責譏諷，也不被聰慧正直、善良的人，以及與你修習相同法門的人、持戒者、學習戒律者指責譏諷。這被稱為在所作中軌則具足，並且隨順不違背世間和毗柰耶。
什麼是在方便修善品中軌則具足，並且隨順不違背世間和毗柰耶呢？指的是讀誦經典、尊敬師長、修習承事、瞻侍病人、互起慈心、給予幫助並宣說佛法，方便修習，請問佛法、聽聞佛法，精勤不懈怠。對於聰慧的同修，親自供養，鼓勵他人修行善法，併爲他們宣說深奧微妙的佛法。進入安靜的地方，結跏趺坐。諸如此類以及其他善法，被稱為方便修習諸善品。像這樣在方便修習中，對於所說的善品，在適當的時間和地點，應該如何修習，就按照正確的
【English Translation】 English version: Guarding the precepts. The meaning here is that, solely based on the aspect of the precepts of a bhiksu (Buddhist monk), this is called guarding the Pratimoksha (individual liberation) precepts.
'Complete with rules' refers to having complete rules in terms of deportment, actions, or skillful means in cultivating virtuous qualities. These rules should be in accordance with the world, not contradicting worldly customs, and in accordance with the Vinaya (monastic discipline), not violating the Vinaya.
What does it mean to be 'complete with rules' in deportment, and to be in accordance with and not violate the world and the Vinaya? It means that at the appropriate time and place, one should act in the way that is proper, and one should act correctly. One should not be criticized or ridiculed by the world, nor by wise, upright, and virtuous people, fellow practitioners, upholders of the precepts, or those who study the precepts. This understanding should also apply to walking, standing, sitting, and lying down.
What does it mean to be 'complete with rules' in actions, and to be in accordance with and not violate the world and the Vinaya? It refers to wearing clothes, attending to bodily functions, using water, using toothpicks, entering villages for alms, returning, partaking of food, washing the bowl, arranging foot washing equipment, and briefly making bowls and robes, and all other lawful activities. These are called actions. According to the specific situation, at the appropriate time and place, one should act in the way that is proper, and one should act correctly. One should not be criticized or ridiculed by the world, nor by wise, upright, and virtuous people, fellow practitioners, upholders of the precepts, or those who study the precepts. This is called being 'complete with rules' in actions, and being in accordance with and not violating the world and the Vinaya.
What does it mean to be 'complete with rules' in skillful means for cultivating virtuous qualities, and to be in accordance with and not violate the world and the Vinaya? It refers to reciting scriptures, respecting teachers and elders, cultivating service, attending to the sick, mutually generating loving-kindness, offering assistance and expounding the Dharma, skillfully cultivating, asking about the Dharma, listening to the Dharma, being diligent and not falling into negligence. For wise fellow practitioners, personally offering service, encouraging others to cultivate virtuous qualities, and expounding profound and subtle Dharma for them. Entering quiet places, sitting in the lotus position. All such things and other virtuous practices are called skillful means for cultivating virtuous qualities. In this way, in skillful cultivation, for the virtuous qualities mentioned, at the appropriate time and place, one should cultivate in the way that is proper, and one should act correctly.
是正修。由如是修故。不為世間訶責譏毀。及不為聰慧正至善人同法者持律者學律者訶責譏毀。是名方便修善品中軌則具足隨順不違世間及毗柰耶。若如是相軌則具足。是名軌則具足。
所行具足者。謂五處非比丘所行。何等為五。一唱令家。二淫女家。三酤酒家。四王宮。五旃荼羅羯恥那家。及如來余所制不應行處。除此余是所行。如是以時行無過處。是名所行具足。
于微細罪深見怖畏者。謂犯小隨小學處犯已可出者。皆名微細罪。複次若犯已少用功出者。名微細罪。若於此中深見怖畏。謂勿令我因此犯故便不堪任得所未得悟所未悟證所未證。勿復令我墮于惡趣起惡趣行。勿復令我后自悔責。勿為大師諸天聰慧同梵行者以法訶責。又勿令我惡名稱等流佈十方。因見如是現法后法。不可樂事深生怖懼。為如是故。于小隨小學處乃至命難因緣。終不故犯。設復失念。或時犯已。疾疾悔過如法而出。如是名為于微細罪深見怖畏。
受學學處者。謂先受別解脫律儀時。由白四羯磨受具足故。略已得聞學處體性及於別解脫經所說過一百五十學處。唯自誓受我當盡學一切學處。復從鄔波柁耶阿遮利耶及諸共談論者。互問難者。數習近者。善同意者所。數數聞已。又半月半月聞說別解脫經。由如是受一切學處
【現代漢語翻譯】 現代漢語譯本：這是正確的修行。由於這樣的修行，不會受到世間的呵責和譏毀，也不會受到聰慧、正直、達到善境的人，以及與自己持相同戒律、學習戒律的人的呵責和譏毀。這稱為在方便修行善品中，行爲規範具足，隨順而不違背世間法和毗柰耶（Vinaya，戒律）。如果具備這樣的行爲規範，就稱為行爲規範具足。
所行具足，指的是有五個地方不是比丘（Bhiksu，出家男眾）應該去的地方。是哪五個呢？一是唱令家（舉行宴會的場所），二是**家（指女性娛樂場所），三是酤酒家（賣酒的場所），四是王宮，五是旃荼羅羯恥那家（Candalakaccana，屠夫的家）。以及如來（Tathagata，佛陀）所制定的其他不應前往的地方。除了這些之外，其餘的地方都是可以去的。像這樣按時行走，沒有過失，這稱為所行具足。
于微細罪深見怖畏，指的是犯了小的、可以改正的學處（Siksa-pada，戒條），都稱為微細罪。進一步說，如果犯了罪后，稍微用功就可以改正的，也稱為微細罪。如果對於這些微細罪深感畏懼，就是說不要讓我因為這些罪過，就不能夠獲得未曾獲得的，覺悟未曾覺悟的，證得未曾證得的。不要再讓我墮入惡趣，產生惡趣的行為。不要再讓我以後自己後悔責備自己。不要讓大師（佛陀）、諸天、聰慧的同修梵行者以佛法來呵責我。也不要讓我的惡名聲等流佈到十方。因為看到這些現世和來世不可喜樂的事情，而深深地產生恐懼。爲了這個緣故，對於小的學處，乃至到性命攸關的因緣，最終也不會故意去犯。即使因為失念，或者有時犯了，也會迅速地懺悔過錯，如法地改正。這樣就稱為對於微細罪深見怖畏。
受學學處，指的是在先前接受別解脫律儀（Pratimoksa，戒律）時，通過白四羯磨（Jnapti-caturtha-karma，一種僧團儀式）受具足戒的緣故，已經大概聽聞了學處的體性，以及在別解脫經中所說的一百五十條學處。只是自己發誓接受，我應當盡力學習一切學處。又從鄔波柁耶（Upadhyaya，親教師）、阿遮利耶（Acarya，軌範師）以及其他共同談論佛法的人，互相問難的人，經常親近的人，善意贊同的人那裡，多次聽聞。又每月兩次聽聞宣說別解脫經。由於這樣接受一切學處。
【English Translation】 English version: This is correct practice. Because of such practice, one will not be blamed or criticized by the world, nor will one be blamed or criticized by the wise, upright, and those who have attained goodness, as well as those who uphold the same precepts, study the precepts, and learn the precepts. This is called, in the chapter on skillful means of cultivating goodness, having complete behavioral norms, being compliant and not violating worldly laws and the Vinaya (discipline). If one possesses such behavioral norms, it is called having complete behavioral norms.
Having complete conduct refers to five places that a Bhiksu (monk) should not go. What are the five? First, the house of singing and entertainment (where banquets are held). Second, ** houses (referring to female entertainment venues). Third, the house of selling alcohol. Fourth, the royal palace. Fifth, the house of Candalakaccana (the butcher's house). And other places that the Tathagata (Buddha) has prescribed should not be visited. Apart from these, the remaining places are permissible to go. Walking in this way at the right time without fault is called having complete conduct.
Deeply seeing fear in minor offenses refers to committing small, correctable Siksa-padas (precepts), which are all called minor offenses. Furthermore, if after committing an offense, it can be corrected with little effort, it is also called a minor offense. If one deeply fears these minor offenses, it means not allowing oneself to be unable to obtain what has not been obtained, awaken to what has not been awakened, and realize what has not been realized because of these offenses. Not allowing oneself to fall into evil realms again, generating the actions of evil realms. Not allowing oneself to regret and blame oneself later. Not allowing the Master (Buddha), the devas (gods), and wise fellow practitioners of pure conduct to criticize me with the Dharma. Also, not allowing my bad reputation to spread in all directions. Because of seeing these unpleasant things in this life and future lives, one deeply generates fear. For this reason, regarding small precepts, even to the point of life-threatening circumstances, one will ultimately not intentionally violate them. Even if one violates them due to forgetfulness or at times, one will quickly repent of the fault and correct it according to the Dharma. This is called deeply seeing fear in minor offenses.
Receiving and learning the Siksa-padas refers to, when previously receiving the Pratimoksa (code of monastic discipline), because of receiving the full ordination through Jnapti-caturtha-karma (a monastic ceremony), one has already roughly heard the nature of the Siksa-padas, as well as the one hundred and fifty Siksa-padas mentioned in the Pratimoksa Sutra. One simply vows to receive, 'I shall strive to learn all the Siksa-padas.' And from the Upadhyaya (preceptor), Acarya (teacher), and others who commonly discuss the Dharma, those who mutually question and debate, those who are frequently close, and those who agree in good faith, one hears them repeatedly. Also, one hears the Pratimoksa Sutra recited twice a month. Because of thus receiving all the Siksa-padas.
故。名得別解脫律儀。從是已後於諸所善學處無有毀犯。設有毀犯即如法出。若於先所誓受學處不善不達者。應如先所受。復于鄔波柁耶阿遮利耶等所。數數請問聽受令善達解。如尊所說不增不減。善修學已又無倒受持。若文若義。如是名為受學學處。
如是廣說尸羅律儀差別已。若略說彼義者。謂此中薄伽梵以三種相顯了戒蘊。一無失壞相。二自體相。三自體功德相。此中如前所說。尸羅成就住者。此顯尸羅律儀無失壞相。次言守別解脫律儀者。此顯自體相。復言軌則所行悉具足者。此顯如所受別解脫律儀觀他增上功德名稱相。何以故。由他見此軌則所行具足相故。未信者信。已信者增長。由未信者依此信故。心無輕毀無惡名聞。若不爾者。雖具足尸羅。由越軌則所行故。則無觀他增上德稱。若翻於此則無過失。後言于微細罪深見怖畏受學學處者。此顯觀自增上功德名稱相。何以故。雖復軌則所行具足故得觀他增上功德名稱。然毀尸羅已。由此因緣或生惡趣。或不堪任得所未得悟所未悟證所未證。若能于微細罪尚見怖畏。何況上品。又受學學處。由此因緣。身壞命終生於善趣。又復堪任得所未得悟所未悟證所未證。以是緣故。名尸羅律儀觀自增上功德名稱相。
複次此中薄伽梵顯三種尸羅性。一受尸羅
【現代漢語翻譯】 因此，稱為獲得別解脫律儀（Pratimoksha vows）。從那時以後，對於所有應學習的善法，不再有任何毀犯。即使有毀犯，也能如法懺悔改正。如果對於先前所誓願受持的學處不熟悉不理解，應當像先前所受持的那樣，再次向鄔波柁耶（Upadhyaya，親教師）、阿遮利耶（Acharya，軌範師）等請教，反覆聽聞學習，使之善巧通達理解。如尊者所說，不增不減，好好地修習學習，並且沒有顛倒地受持，無論是文字還是義理。這樣就稱為受學學處。
像這樣廣泛地講述了尸羅律儀（Śīla vows，戒律）的差別之後，如果要簡略地說其意義，那就是：薄伽梵（Bhagavan，世尊）以三種相來彰顯戒蘊（Skandha of morality，戒的集合）：一、無失壞相；二、自體相；三、自體功德相。這裡，如前面所說的，尸羅成就的住者，這顯示了尸羅律儀無失壞相。接著說守護別解脫律儀，這顯示了自體相。又說軌則所行悉具足，這顯示瞭如所受持的別解脫律儀，觀察他人增上功德的名稱相。為什麼呢？因為他人見到此人軌則所行具足的緣故，未信者會生起信心，已信者會增長信心。由於未信者依此而生信心的緣故，心中沒有輕視譭謗，沒有惡名聲。如果不是這樣，即使具足尸羅，由於違越軌則所行的緣故，也就沒有觀察他人增上功德的稱譽。如果反過來，就沒有過失。後面說對於微細的罪過都深深地感到怖畏，並且受學學處，這顯示了觀察自己增上功德的名稱相。為什麼呢？雖然軌則所行具足，因此能夠得到觀察他人增上功德的稱譽，然而如果毀犯尸羅，由此因緣，或者會墮落惡趣，或者不堪能獲得未曾獲得的，覺悟未曾覺悟的，證得未曾證得的。如果能夠對於微細的罪過尚且感到怖畏，何況是大的罪過。又受學學處，由此因緣，身壞命終之後會生於善趣。又能夠堪能獲得未曾獲得的，覺悟未曾覺悟的，證得未曾證得的。因為這個緣故，稱為尸羅律儀觀察自己增上功德的名稱相。
再次，這裡薄伽梵（Bhagavan，世尊）顯示了三種尸羅（Śīla，戒）的性質：一、受尸羅
【English Translation】 Therefore, it is called obtaining the Pratimoksha vows (individual liberation vows). From then on, there will be no violation of any good practices that should be learned. Even if there is a violation, it can be repented and corrected according to the Dharma. If one is not familiar with or does not understand the precepts that were previously vowed to be upheld, one should, as before, repeatedly ask and listen to the Upadhyaya (preceptor), Acharya (teacher), etc., to thoroughly understand them. As the venerable one said, without adding or subtracting, one should diligently study and practice, and uphold them without distortion, whether in terms of the words or the meaning. This is called receiving and learning the precepts.
Having extensively explained the differences in Śīla vows (morality, ethical conduct), if we were to briefly state its meaning, it is that the Bhagavan (the Blessed One) reveals the Skandha of morality (aggregate of ethical conduct) through three aspects: first, the aspect of non-degradation; second, the aspect of self-nature; and third, the aspect of the merit of self-nature. Here, as mentioned earlier, the one who dwells in the accomplishment of Śīla shows the aspect of non-degradation of Śīla vows. Next, the statement 'guarding the Pratimoksha vows' shows the aspect of self-nature. Furthermore, the statement 'being complete in conduct and behavior' shows the aspect of observing others' increasing merits and reputation through the Pratimoksha vows one has received. Why? Because others see that this person is complete in conduct and behavior, those who have not believed will generate faith, and those who have already believed will increase their faith. Because those who have not believed generate faith based on this, there is no contempt or slander in their hearts, and no evil reputation. If it were not so, even if one possesses Śīla, due to violating conduct and behavior, there would be no praise for observing others' increasing merits. If it were the opposite, there would be no fault. The later statement 'deeply fearing even the slightest transgression and learning the precepts' shows the aspect of observing one's own increasing merits and reputation. Why? Although one's conduct and behavior are complete, thus one can obtain praise for observing others' increasing merits, if one violates Śīla, due to this cause, one may fall into the lower realms, or be incapable of attaining what has not been attained, awakening to what has not been awakened to, or realizing what has not been realized. If one can fear even the slightest transgression, how much more so for greater transgressions. Furthermore, by learning the precepts, due to this cause, after the body is destroyed and life ends, one will be born in the good realms. One will also be capable of attaining what has not been attained, awakening to what has not been awakened to, and realizing what has not been realized. For this reason, it is called the aspect of Śīla vows observing one's own increasing merits and reputation.
Again, here the Bhagavan (the Blessed One) reveals three natures of Śīla (morality): first, receiving Śīla
性。二出離尸羅性。三修習尸羅性。初說尸羅成就住者。此顯受尸羅性。次說守別解脫律儀者。此顯出離尸羅性。何以故。由別解脫律儀所攝尸羅。說名增上戒學。依增上戒學故。能修增上心學及增上慧學。由依此故。能令一切苦永盡出離。如是出離。先依尸羅行然後方得。是故別解脫律儀。說為出離尸羅性。后說軌則所行悉皆具足。于微細罪深見怖畏。受學學處者。此顯修習尸羅性。若依如是相修習別解脫律儀尸羅者。是名修習善修習。如是名為增上戒學差別分別。
增上心學差別分別者。若比丘離欲惡不善法有尋有伺離生喜樂初靜慮具足住。復尋伺寂靜內遍凈心一趣性無尋無伺三摩地生喜樂第二靜慮具足住。復離喜故住舍念正知身受樂聖者宣說有舍念樂住第三靜慮具足住。復斷樂先已斷苦及喜憂沒不苦不樂舍念清凈第四靜慮具足住。此差別義如前已說。是名增上心學差別分別。增上慧學差別分別者。若比丘于苦聖諦如實知苦。于集聖諦如實知集。于苦滅聖諦如實知滅。于苦滅趣行聖諦如實知趣行。是名增上慧學差別分別。
生起分別者。謂由尸羅成就故。無悔由無悔故。生悅生悅故。心喜心喜故。身安身安故。受樂受樂故。心定心定故。觀如實觀如實故。起厭起厭故。離欲離欲故。解脫解脫故。自謂
我證解脫。復起如是智見。我生已盡梵行已立所作已辦不受後有。
轉以分別者。謂或有增上戒學無增上心無增上慧。或有增上戒學增上心學無增上慧。若有增上慧學。必有增上戒及增上心。
能治所治分別者。謂增上戒學是煩惱纏。止息對治。增上心學是煩惱纏。制伏對治。增上慧學是煩惱隨眠。永斷對治。能引勝生定勝分別者。謂增上戒學增上心學能引清凈地及清凈勝生。增上慧學能引出世決定勝德。
順法分別者。謂十種隨順學法。一先因。二順教。三如理方便。四無間殷重修。五猛利樂欲。六修持力。七身心粗重安息。八數數觀察。九無怯怖。十無增上慢。先因者。謂先世根熟及根成滿。順教者。謂無倒次第之教。如理方便者。謂如教修行。如是修時能生正見。無間殷重修者。謂如是方便時無空過。修習善品及至誠。速疾引發善品。猛利樂欲者。謂于增上解脫起證樂慾念。我何時證於眾聖具足住處。修持力者。謂二因緣得修持力。一性利根故。二長時純熟修故。身心粗重安息者。若由身疲倦起身心粗重。則易奪威儀令得安息。若由極尋伺起身心粗重。則內修寂靜令得安息。若由勵意極攝斂心及沉下心惛沉睡眠纏起身心粗重。則修慧觀及凈勝作意令得安息。若由自性未斷煩惱順煩惱品身心粗
【現代漢語翻譯】 現代漢語譯本：我證得了脫（vimoksha，解脫）。再次生起這樣的智慧和見解：我的生命已經終結，梵行（brahmacarya，清凈行）已經確立，該做的已經做完，不再有後來的生命。
關於『轉以分別』：指的是有些人增長了戒學（adhisila-siksa，增上戒學），卻沒有增長心學（adhicitta-siksa，增上心學），也沒有增長慧學（adhiprajna-siksa，增上慧學）。有些人增長了戒學和心學，卻沒有增長慧學。如果有人增長了慧學，必定也增長了戒學和心學。
關於『能治所治分別』：指的是增上戒學是對煩惱纏縛的止息對治；增上心學是對煩惱纏縛的制伏對治；增上慧學是對煩惱隨眠的永斷對治。關於『能引勝生定勝分別』：指的是增上戒學和增上心學能夠引導到清凈的境界和清凈的殊勝生命；增上慧學能夠引導到出世間的決定殊勝功德。
關於『順法分別』：指的是十種隨順修學佛法的方法：一、先前的因；二、隨順教導；三、如理如法的方便；四、無間斷地殷重修習；五、強烈的意樂；六、修持的力量；七、身心粗重的止息；八、數數觀察；九、沒有怯懦；十、沒有增上慢。『先前的因』指的是前世的根器成熟以及根器的成就圓滿。『隨順教導』指的是沒有顛倒次第的教導。『如理如法的方便』指的是如教奉行。像這樣修行時，能夠生起正確的見解。『無間斷地殷重修習』指的是在運用這些方便時，沒有空過，修習善法並且至誠，迅速地引發善法。『強烈的意樂』指的是對於增上解脫生起證悟的意樂和念頭，想著我何時才能證得眾聖者具足安住的境界。『修持的力量』指的是通過兩種因緣獲得修持的力量：一是天生就是利根，二是長時間純熟地修習。『身心粗重的止息』指的是如果因為身體疲倦而起身心粗重，就容易失去威儀，應當令其得到安息；如果因為極度尋伺而起身心粗重，就應當在內心修習寂靜，令其得到安息；如果因為努力用意收攝內心以及內心沉下、昏沉睡眠纏繞而起身心粗重，就應當修習慧觀以及清凈殊勝的作意，令其得到安息；如果因為自性未斷煩惱、順應煩惱品而身心粗重
【English Translation】 English version: I have realized liberation (vimoksha). Again, such wisdom and vision arose in me: 'Birth is exhausted, the holy life (brahmacarya) is established, what needed to be done has been done, there is no more future existence.'
Regarding 'distinguishing by transformation': It refers to some who increase in higher morality (adhisila-siksa) but do not increase in higher mind (adhicitta-siksa) or higher wisdom (adhiprajna-siksa). Some increase in higher morality and higher mind, but not in higher wisdom. If someone increases in higher wisdom, they must also have increased in higher morality and higher mind.
Regarding 'distinguishing what can cure and what is to be cured': It refers to higher morality being the cessation treatment for the entanglements of afflictions; higher mind being the subduing treatment for the entanglements of afflictions; and higher wisdom being the permanent cutting off treatment for the latent tendencies of afflictions. Regarding 'distinguishing what can lead to superior rebirth and definitive superiority': It refers to higher morality and higher mind being able to lead to pure realms and pure superior rebirths; higher wisdom being able to lead to supramundane definitive superior virtues.
Regarding 'distinguishing in accordance with the Dharma': It refers to ten methods of learning in accordance with the Dharma: 1. Prior causes; 2. Following the teachings; 3. Appropriate means; 4. Uninterrupted and earnest practice; 5. Intense desire; 6. The power of practice; 7. Cessation of physical and mental heaviness; 8. Frequent observation; 9. Without fear; 10. Without arrogance. 'Prior causes' refers to the maturity and fulfillment of roots in previous lives. 'Following the teachings' refers to teachings without inverted order. 'Appropriate means' refers to practicing according to the teachings. When practicing in this way, one can generate correct views. 'Uninterrupted and earnest practice' refers to not wasting time when using these means, practicing good qualities with sincerity, and quickly generating good qualities. 'Intense desire' refers to generating the desire and thought of realizing higher liberation, thinking, 'When will I realize the state where all noble ones fully abide?' 'The power of practice' refers to obtaining the power of practice through two causes: 1. Being naturally sharp-witted; 2. Practicing purely and熟練ly for a long time. 'Cessation of physical and mental heaviness' refers to if physical and mental heaviness arises from physical fatigue, it is easy to lose dignity, one should let it rest; if physical and mental heaviness arises from extreme searching, one should cultivate inner tranquility to let it rest; if physical and mental heaviness arises from diligently restraining the mind and the mind sinking down, being entangled in dullness and sleep, one should cultivate wisdom and pure superior attention to let it rest; if physical and mental heaviness arises from the nature of not cutting off afflictions and following the qualities of afflictions
重隨逐不離。則正修聖道令得安息。數數觀察者。謂依尸羅數數觀察。惡作善作如實了知。若於惡作不為不應舍離。若於善作不為則應舍離。若於惡作為之則應舍離。若於善作為之不應舍離。如是觀察作意增上力故數數觀察。一切煩惱已斷未斷。若知已斷應深慶悅。若知未斷數數應修此對治道。無怯怖者。謂於時時中應知應觀。於法由不知不觀不證入故。生於怯怖。心有萎悴心有虛乏。如是數數生時。心不執著除斷棄捨。無增上慢者。謂于所得所悟所證中。離增上慢不顛倒執。于已得中起已得想。于已悟中起已悟想。于已證中起已證想。如是十法樂正修行諸學處者。由初中后隨順學處。是故名為隨順學法。此十法中先因一種隨順增上戒學最勝。余之九種隨順增上心學增上慧學最勝。
補特伽羅分別者。謂此三學通諸異生及見諦者。下中上品分別者。謂由行故。及方便故。由行故者。謂苦遲通行名下品學。苦速通行及樂遲通行名中品學。樂速通行名上品學。由方便故者。不殷重方便及不無間方便修者。名下品學。隨一方便修者。名中品學。具二方便修者。名上品學。
瑜伽分別者。謂依四種瑜伽正學學處。一信。二欲。三正勤。四方便。
信者。謂二行相及二依處。二行相者。一忍可行相。二清凈行
【現代漢語翻譯】 現代漢語譯本： 重隨逐不離：是指正確地修習聖道，從而獲得安息。數數觀察：是指依據尸羅（戒律）數數觀察，如實地瞭解惡作（不好的行為）和善作（好的行為）。如果對於惡作，不應該做卻做了，就應該舍離；如果對於善作，不應該做卻沒有做，就應該舍離。如果對於惡作，做了，就應該舍離；如果對於善作，做了，就不應該舍離。像這樣通過觀察作意增強力量，從而數數觀察。一切煩惱是已經斷除還是沒有斷除？如果知道已經斷除，應該深深地感到慶幸喜悅；如果知道沒有斷除，就應該數數地修習這種對治道。無怯怖者：是指在任何時候都應該知道和觀察。由於對於佛法的不瞭解、不觀察、不證入，就會產生怯怖，心中感到萎靡不振，心中感到虛弱乏力。像這樣數數產生怯怖時，心中不執著，要除斷、棄捨。無增上慢者：是指對於所獲得、所領悟、所證得的，遠離增上慢，不顛倒執著。對於已經得到的，產生已經得到的想法；對於已經領悟的，產生已經領悟的想法；對於已經證得的，產生已經證得的想法。像這樣十種方法，快樂地正確修行各種學處的人，由於從初到后都隨順學處，所以稱為隨順學法。這十種方法中，最初的一種隨順增上戒學最為殊勝，其餘的九種隨順增上心學、增上慧學最為殊勝。
補特伽羅（人）分別：是指這三種學（戒、定、慧）通用於各種異生（凡夫）以及見諦者（證悟者）。下、中、上品分別：是指由於行（行為）的緣故，以及方便（方法）的緣故。由於行的緣故：是指苦遲通行（緩慢而痛苦的修行）名為下品學，苦速通行（快速而痛苦的修行）以及樂遲通行（緩慢而快樂的修行）名為中品學，樂速通行（快速而快樂的修行）名為上品學。由於方便的緣故：不殷重方便（不懇切的方便）以及不無間方便（不持續的方便）修習的人，名為下品學；隨順一種方便修習的人，名為中品學；具足兩種方便修習的人，名為上品學。
瑜伽（相應）分別：是指依靠四種瑜伽正確地學習學處。一是信（信仰），二是欲（意願），三是正勤（正確的努力），四是方便（方法）。
信：是指兩種行相和兩種依處。兩種行相：一是忍可行相（相信忍耐是可行的），二是清凈行
【English Translation】 English version: To constantly follow and not depart means to correctly cultivate the Noble Path, thereby attaining peace. Constant observation refers to observing according to Śīla (moral discipline), constantly observing and truly understanding both bad actions and good actions. If one does what should not be done regarding bad actions, one should abandon it. If one does not do what should be done regarding good actions, one should abandon that omission. If one commits a bad action, one should abandon it. If one performs a good action, one should not abandon it. Through the increased power of such observant intention, one constantly observes. Are all afflictions already severed or not? If one knows they are severed, one should deeply rejoice. If one knows they are not severed, one should constantly cultivate this antidote path. Without fear means one should know and observe at all times. Due to not knowing, not observing, and not realizing the Dharma, fear arises, the mind becomes withered, and the mind becomes weak. When such fear arises repeatedly, one should not cling to it in the mind, but eliminate, sever, and abandon it. Without arrogance means regarding what has been attained, understood, and realized, one is free from arrogance and does not cling to it in a distorted way. Regarding what has been attained, one thinks of it as attained. Regarding what has been understood, one thinks of it as understood. Regarding what has been realized, one thinks of it as realized. These ten practices, joyfully and correctly practicing the various training precepts, are called following the training Dharma because they accord with the training precepts from beginning to end. Among these ten practices, the first, which accords with the superior training in moral discipline, is the most excellent. The remaining nine, which accord with the superior training in mental discipline and the superior training in wisdom, are the most excellent.
Discrimination of Pudgalas (persons): This refers to the fact that these three trainings (discipline, concentration, and wisdom) are common to all ordinary beings and those who have seen the truth (the enlightened). Discrimination of inferior, intermediate, and superior: This refers to the distinction based on conduct and means. Based on conduct: slow and painful practice is called inferior practice; fast and painful practice and slow and pleasant practice are called intermediate practice; fast and pleasant practice is called superior practice. Based on means: those who practice with neither earnest nor continuous means are called inferior practitioners; those who practice with either one of these means are called intermediate practitioners; those who practice with both means are called superior practitioners.
Discrimination of Yoga (union): This refers to correctly learning the training precepts by relying on four types of Yoga. First, Śraddhā (faith); second, Chanda (desire); third, Samyak-pradhāna (right effort); and fourth, Upāya (means).
Śraddhā (faith): This refers to two aspects and two foundations. The two aspects are: first, the aspect of enduring what is possible; second, pure conduct.
相。二依處者。一觀法道理依處。二信解人威德依處。欲者有四種欲。一為證得欲。二為問論欲。三為證資糧欲。四為方便修欲。為證得欲者。如一行者于上解脫起證樂欲。廣說如前。為問論欲者。如一行者起證欲已。趣僧伽藍中。詣有識者。同梵行者。正行智者所。為聞所未聞。及已聞者明凈故。為證資糧欲者。如有行人于尸羅律儀清凈中。飲食知量中。覺悟方便中。正知住中。及進上中。起證樂欲。為方便修欲者。謂于無間方便中。殷重方便中。修聖道中。生希求作證樂欲。
正勤者。謂四種正勤。一為聞法故。二為思惟故。三為修習故。四為障凈故。為聞法故者。謂為聞所未聞。及已聞者明凈故。策勵於心方便修習所未委處。為思惟故者。如所聞法獨在靜處。思惟稱量觀察其義。為修習故者。謂處靜室數修止觀。為障凈故者。謂為凈諸蓋晝夜精勤經行宴坐。策勵於心方便修習所未委處。
方便者。亦有四種。謂守護尸羅及守護諸根增上力故。令根律儀清凈善住于念。由善住念故得不放逸。守護於心修習善法。由不放逸故。令其內心與止相應。及得增上慧觀察諸法。如是四種瑜伽分為十六行。此中由信故。信當得義。由信當得義故。于諸善法起修作欲。由修作欲故。晝夜精勤。住于策勵堅固勇猛。由
【現代漢語翻譯】 現代漢語譯本： 相。二依處：一、觀法道理依處；二、信解人威德依處。欲有四種：一、為證得欲；二、為問論欲；三、為證資糧欲；四、為方便修欲。為證得欲，如一行者于上解脫起證樂欲，廣說如前。為問論欲，如一行者起證欲已，趣僧伽藍（Saṃghārāma，僧院）中，詣有識者、同梵行者、正行智者所，為聞所未聞，及已聞者明凈故。為證資糧欲，如有行人于尸羅（Śīla，戒律）律儀清凈中、飲食知量中、覺悟方便中、正知住中，及進上中，起證樂欲。為方便修欲，謂于無間方便中、殷重方便中、修聖道中，生希求作證樂欲。
正勤者，謂四種正勤：一、為聞法故；二、為思惟故；三、為修習故；四、為障凈故。為聞法故，謂為聞所未聞，及已聞者明凈故，策勵於心方便修習所未委處。為思惟故，如所聞法獨在靜處，思惟稱量觀察其義。為修習故，謂處靜室數修止觀。為障凈故，謂為凈諸蓋晝夜精勤經行宴坐，策勵於心方便修習所未委處。
方便者，亦有四種，謂守護尸羅（Śīla，戒律）及守護諸根增上力故，令根律儀清凈善住于念。由善住念故得不放逸，守護於心修習善法。由不放逸故，令其內心與止相應，及得增上慧觀察諸法。如是四種瑜伽分為十六行。此中由信故，信當得義。由信當得義故，于諸善法起修作欲。由修作欲故，晝夜精勤，住于策勵堅固勇猛。由
【English Translation】 English version: Characteristics. There are two supports: first, the support of observing the Dharma's (法) principles; second, the support of trusting and understanding the dignity of people. There are four kinds of desires: first, the desire for attainment; second, the desire for inquiry and discussion; third, the desire for the resources for attainment; and fourth, the desire for skillful practice. The desire for attainment is like a practitioner who develops a desire for the joy of realization in higher liberation, as described extensively before. The desire for inquiry and discussion is like a practitioner who, having developed the desire for realization, goes to a Saṃghārāma (僧伽藍, monastery), approaches those who are knowledgeable, those who practice the Brahmacarya (梵行, pure conduct) together, and those who are rightly intelligent, in order to hear what has not been heard and to clarify what has already been heard. The desire for the resources for attainment is like a practitioner who, in the purity of Śīla (尸羅, moral discipline), moderation in eating, skillful means of awakening, right mindfulness, and progress, develops a desire for the joy of realization. The desire for skillful practice refers to generating a desire for the joy of realization in uninterrupted skillful means, earnest skillful means, and the practice of the Noble Path.
Right diligence refers to four kinds of right diligence: first, for the sake of hearing the Dharma (法); second, for the sake of contemplation; third, for the sake of cultivation; and fourth, for the sake of purifying obstacles. For the sake of hearing the Dharma (法) means striving to clarify what has not been heard and what has already been heard, encouraging the mind to skillfully practice what has not been mastered. For the sake of contemplation, one dwells alone in a quiet place, contemplating, measuring, and observing the meaning of the Dharma (法) that has been heard. For the sake of cultivation, one dwells in a quiet room and repeatedly practices Śamatha-Vipassanā (止觀, calming and insight). For the sake of purifying obstacles, one diligently walks and sits day and night to purify the hindrances, encouraging the mind to skillfully practice what has not been mastered.
Skillful means also have four aspects: namely, guarding Śīla (尸羅, moral discipline) and guarding the senses with increased effort, so that the discipline of the senses is pure and mindfulness is well-established. Because of well-established mindfulness, one attains non-negligence, guarding the mind and cultivating virtuous Dharmas (法). Because of non-negligence, one's mind becomes compatible with Śamatha (止, calming), and one gains superior wisdom to observe all Dharmas (法). These four types of Yoga (瑜伽) are divided into sixteen practices. Here, because of faith, one believes in the meaning of what will be attained. Because of believing in the meaning of what will be attained, one generates a desire to cultivate and practice virtuous Dharmas (法). Because of the desire to cultivate and practice, one diligently strives day and night, dwelling in encouragement with steadfast courage. By
正勤故。攝修方便為令得所未得義故。悟所未悟義故。證所未證義故。是故此四種法。說名瑜伽。
作意分別者。謂了相等七種作意。了相作意者。由作意故。了達欲界粗相及初靜慮靜相。云何了達欲界粗相。謂六種尋思諸欲過失。一義。二事。三相。四品類。五時。六道理。
尋思義者。謂尋思諸欲多諸過患多諸累惱多諸疫癘多諸災橫如是諸欲多諸過患。乃至多諸災橫。是為粗義尋思。事者。謂或於內諸欲起于貪慾。或於外諸欲起于貪慾。
尋思相者。謂尋思自相及共相。尋思自相者。謂此是煩惱欲。此是事欲。如是諸欲或隨順樂。或隨順苦。或復隨順不苦不樂。隨順樂者。是貪慾依處及想心顛倒依處。隨順苦者。是瞋恚依處及忿恨依處。隨順不苦不樂者。是覆惱誑諂無慚無愧依處及見倒依處。如是諸欲或暴惡受之所隨行。或不暴惡受之所隨行。如是名為尋思諸欲自相尋思。共相者。謂尋思諸欲生苦乃至求不得苦。平等平等隨逐隨縛。受用欲者。雖復諸欲廣備。亦應解了是生苦等法。此廣備欲須臾變壞。如是名為尋思諸欲共相。
尋思品類者。謂尋思諸欲墮黑品類。如連鎖枯骨。如穢段肉。如草炬火。如一分炭火。如蟒毒蛇如夢所見。猶如假借莊嚴之具。如樹抄果。又復尋思一切有情受追
【現代漢語翻譯】 現代漢語譯本： 因為精進的緣故。爲了攝取修習的方便，爲了使尚未獲得的意義得以獲得，爲了使尚未領悟的意義得以領悟，爲了使尚未證得的意義得以證得。因此，這四種法被稱為瑜伽（Yoga，結合，相應）。
作意分別是指了知諸相的七種作意。了相作意是指，通過作意，了達欲界的粗相和初禪的靜相。如何了達欲界的粗相呢？就是六種尋思諸欲的過失：一、義；二、事；三、相；四、品類；五、時；六、道理。
尋思義是指，尋思諸欲有很多過患，很多累惱，很多疫癘，很多災橫，像這樣，諸欲有很多過患，乃至有很多災橫，這是粗義的尋思。事是指，或者對於內在的諸欲生起貪慾，或者對於外在的諸欲生起貪慾。
尋思相是指，尋思自相和共相。尋思自相是指，這是煩惱欲，這是事欲。像這樣，諸欲或者隨順樂，或者隨順苦，或者隨順不苦不樂。隨順樂的，是貪慾的依處以及想心顛倒的依處。隨順苦的，是瞋恚的依處以及忿恨的依處。隨順不苦不樂的，是覆、惱、誑、諂、無慚、無愧的依處以及見倒的依處。像這樣，諸欲或者被暴惡的感受所隨行，或者不被暴惡的感受所隨行。像這樣名為尋思諸欲的自相。尋思共相是指，尋思諸欲生苦，乃至求不得苦，平等平等地隨逐、隨縛。受用欲者，即使諸欲廣備，也應當瞭解這是生苦等法。這廣備的欲頃刻間就會變壞。像這樣名為尋思諸欲的共相。
尋思品類是指，尋思諸欲墮入黑品類，如連鎖、枯骨，如穢段肉，如草炬火，如一分炭火，如蟒毒蛇，如夢所見，猶如假借的莊嚴之具，如樹抄果。又尋思一切有情受到追逐。
【English Translation】 English version: Because of diligent exertion (正勤). To gather the means of cultivation, to obtain the meaning not yet obtained, to awaken to the meaning not yet awakened, to realize the meaning not yet realized. Therefore, these four kinds of dharmas are called Yoga (瑜伽, union, correspondence).
Discernment of mental activity (作意) refers to the seven kinds of mental activities that understand characteristics. Discernment of characteristics (了相作意) means that through mental activity, one understands the coarse characteristics of the desire realm and the serene characteristics of the first dhyana (初靜慮). How does one understand the coarse characteristics of the desire realm? It is through the six kinds of contemplation on the faults of desires: one, meaning; two, matter; three, characteristics; four, category; five, time; six, reason.
Contemplation of meaning (尋思義) refers to contemplating that desires have many faults, many burdens, many epidemics, and many disasters. Like this, desires have many faults, even many disasters. This is the contemplation of the coarse meaning. Matter (事) refers to either arising greed for internal desires or arising greed for external desires.
Contemplation of characteristics (尋思相) refers to contemplating self-characteristics and common characteristics. Contemplation of self-characteristics refers to 'This is desire of affliction,' 'This is desire of matter.' Like this, desires either accord with pleasure, or accord with suffering, or accord with neither suffering nor pleasure. That which accords with pleasure is the basis of greed and the basis of the perversion of thought and mind. That which accords with suffering is the basis of hatred and the basis of anger and resentment. That which accords with neither suffering nor pleasure is the basis of concealment, vexation, deceit, flattery, shamelessness, lack of embarrassment, and the basis of wrong views. Like this, desires are either accompanied by violent feelings or not accompanied by violent feelings. Like this is called contemplation of the self-characteristics of desires. Contemplation of common characteristics refers to contemplating that desires generate suffering, even the suffering of not obtaining what is sought, equally and constantly pursuing and binding. Those who enjoy desires, even if desires are widely available, should understand that this is the dharma of generating suffering, etc. These widely available desires will change and decay in an instant. Like this is called contemplation of the common characteristics of desires.
Contemplation of categories (尋思品類) refers to contemplating that desires fall into the category of darkness, like chains, withered bones, like filthy pieces of meat, like torches of grass, like a portion of burning charcoal, like venomous snakes, like what is seen in dreams, like borrowed ornaments, like fruits picked from trees. Furthermore, contemplate that all sentient beings are pursued.
求所作苦。受親愛離壞所作苦。受無厭足所作苦。受不自在所作苦。受惡行所作苦。又薄伽梵言。我說習近諸欲有五過患。一諸欲。少味。二習近欲者。多諸苦惱多諸過患。三習近欲者。無厭無足無休無息。四習近欲者。諸結增長。五習近欲者。無惡不造。又復聰慧正至善人。以無量門訶責諸欲。謂此諸欲增染無厭。眾所共有非法顛倒。諸惡行因增長欲愛。智者舍遠速疾散壞。依于諸緣放逸之地。其性無常為空為虛。誑失之法如幻如化誘誑愚夫。若現法欲。若后法欲。若天上欲。若人間欲。一切皆是魔之所行魔所住處。又依彼欲能令心生無量種種惡不善法。謂貪瞋恨等諸障礙法。諸聖弟子學學處時能為障礙。由如是等差別過失多分尋思諸欲墮黑品類。如是名為尋思品類。
尋思時者。謂于去來今世常恒相續。尋思諸欲多諸累惱多諸災橫多諸過患。如是名為尋思於時。
尋思道理者。謂此諸欲由大資具由大追求由大勞倦。復由種種雜功業處方得圓備成立增長。雖復如是外資生物增長成滿。然其法爾速疾散滅。又復父母妻子奴婢諸作業者朋友官僚兄弟親族等。雖暫集會不久散壞。又復內身粗色。四大所生。糜飯所長。常棄穢惡澡浴按摩等。雖復暫治所生苦惱。終是離散壞滅之法。為治飢渴苦故受諸飯食。為治
寒熱苦惱及為覆障可羞慚處。受畜衣服。為治惛睡逼苦及為對治行住疲苦。受諸臥具。為治諸疾病苦。受諸醫藥。如是諸欲皆為治苦。不應貪著。唯除應如重病所執治病之藥。或依聖教尋思如是如是諸欲粗相。或復內自智見發起或復尋思隨順道理或復尋思諸欲自性。無始世來法爾成就。不思議法不應思議不應分別。如是名為尋思道理。如是六種了知諸欲粗相已。又復了知初靜慮靜相。謂于初靜慮中無如欲界極粗重相。由離如是欲粗相故。名初靜慮靜相。如是名爲了知初靜慮靜相。由定地作意故。了知欲界粗相及初靜慮靜相。是名了相作意。此中猶有聞思間雜。應知。
勝解作意者。謂如其所應尋思了達欲界粗相及初靜慮靜相。不為聞思之所間雜。純起修行勝解緣粗靜相。修習止觀修習之時。如所尋思粗靜之相數起勝解。是故名為勝解作意。
遠離作意者。謂多修習此種類故。為欲斷除初分煩惱。起對治道與斷煩惱。能對治道俱生作意。名遠離作意。攝樂作意者。謂已斷欲界初分煩惱。及已遠離彼品粗重。於後勝品斷及遠離起于喜樂。又于斷處見勝功德。證於少分遠離喜樂。於時時中以凈勝作意而自慶悅。為欲斷除惛沉睡眠掉舉纏故。是名攝樂作意。觀察作意者。謂如是正修樂斷樂修已善品方便之所扶持。
【現代漢語翻譯】 現代漢語譯本 對於寒冷、炎熱的苦惱，以及遮蔽、令人羞愧之處，接受和使用衣服。爲了治療昏睡的困擾，以及爲了對治行走坐臥的疲勞，接受各種臥具。爲了治療各種疾病的痛苦，接受各種醫藥。像這樣，所有這些慾望都是爲了治療痛苦，不應該貪戀執著。除非像重病纏身時所用的治病藥物。或者依據聖教，思索這些慾望的粗糙表象。或者內心自發的智慧見解，或者思索順應道理，或者思索諸欲的自性。從無始以來，法爾如是成就，不可思議的法不應該思議，不應該分別。這叫做思索道理。像這樣瞭解了六種慾望的粗糙表象后，又進一步瞭解初禪的寂靜表象。所謂在初禪中，沒有像欲界那樣極度粗重的表象。由於遠離了像這樣的慾望粗糙表象，所以叫做初禪的寂靜表象。這叫做了解初禪的寂靜表象。由於禪定地的作意，瞭解欲界的粗糙表象和初禪的寂靜表象，這叫做了相作意。這裡面還有聽聞和思索的間雜，應當知道。
勝解作意，是指如其所應地思索和通達欲界的粗糙表象和初禪的寂靜表象，不被聽聞和思索所間雜，純粹生起修行，以勝解緣于粗糙和寂靜的表象。在修習止觀的時候，對於所思索的粗糙和寂靜的表象，多次生起勝解。所以叫做勝解作意。
遠離作意，是指因為多次修習這種種類，爲了斷除最初部分的煩惱，生起對治道，與斷除煩惱的能對治道同時生起的作意，叫做遠離作意。攝樂作意，是指已經斷除了欲界最初部分的煩惱，並且已經遠離了那些煩惱的粗重，對於後來的殊勝品，斷除和遠離而生起喜悅。又在斷除之處見到殊勝的功德，證得了少分的遠離喜悅，在時時之中用清凈殊勝的作意來自我慶賀。爲了斷除昏沉、睡眠、掉舉的纏縛，這叫做攝樂作意。觀察作意，是指像這樣正確地修習樂斷和樂修，已經被善品的方便所扶持。
【English Translation】 English version To receive and use clothing for the suffering of cold and heat, as well as for covering and shameful situations. To receive various bedding to cure the trouble of drowsiness and to counteract the fatigue of walking, standing, sitting, and lying down. To receive various medicines to cure the suffering of various diseases. In this way, all these desires are for curing suffering and should not be clung to, except for medicine used when afflicted by a serious illness. Or, according to the holy teachings, contemplate the coarse appearances of these desires. Or, spontaneously arise inner wisdom and insight, or contemplate in accordance with reason, or contemplate the nature of desires. From beginningless time, it is naturally accomplished; inconceivable dharmas should not be conceived, should not be discriminated. This is called contemplating reason. Having understood the six coarse appearances of desires in this way, further understand the peaceful appearance of the first Dhyana (Jhana) (meditative state). That is, in the first Dhyana (Jhana) (meditative state), there is no extremely coarse appearance like that of the desire realm. Because of being separated from such coarse appearances of desire, it is called the peaceful appearance of the first Dhyana (Jhana) (meditative state). This is called understanding the peaceful appearance of the first Dhyana (Jhana) (meditative state). Because of the attention (作意, zuoyi) of the meditative ground, understand the coarse appearance of the desire realm and the peaceful appearance of the first Dhyana (Jhana) (meditative state). This is called attention (作意, zuoyi) to the appearance. It should be known that there is still intermingling of hearing and thinking here.
Ascertaining attention (作意, zuoyi) means to contemplate and thoroughly understand the coarse appearance of the desire realm and the peaceful appearance of the first Dhyana (Jhana) (meditative state) as appropriate, without being intermingled with hearing and thinking, purely arising practice, with ascertaining attention (作意, zuoyi) focused on the coarse and peaceful appearances. When practicing Shamatha (止, zhi) and Vipassanā (觀, guan) (calm abiding and insight meditation), repeatedly generate ascertaining attention (作意, zuoyi) to the coarse and peaceful appearances that are contemplated. Therefore, it is called ascertaining attention (作意, zuoyi).
Separation attention (作意, zuoyi) means that because of repeatedly practicing this kind, in order to eliminate the initial part of afflictions, generate the antidote path, and the attention (作意, zuoyi) that arises simultaneously with the antidote path that can eliminate afflictions is called separation attention (作意, zuoyi). Gathering joy attention (作意, zuoyi) means that having eliminated the initial part of afflictions of the desire realm and having separated from the heaviness of those afflictions, joy arises in the later superior qualities of elimination and separation. Also, seeing superior merits in the place of elimination, attaining a small portion of the joy of separation, and constantly rejoicing in oneself with pure and superior attention (作意, zuoyi). In order to eliminate dullness, sleep, and the entanglement of agitation, this is called gathering joy attention (作意, zuoyi). Observing attention (作意, zuoyi) means that having correctly practiced the joy of elimination and the joy of cultivation in this way, being supported by the skillful means of virtuous qualities.
令欲界系諸煩惱纏。若行若住不復現行。如是行者復自思惟。我此身中為有貪慾為無貪慾。而於諸欲境不執受耶。為自觀察故。隨於一境思惟勝妙清凈之相。而彼行者。由未盡斷諸隨眠故。思惟如是凈妙相時。隨順染習趣向染習臨至染習。不住于舍亦不厭毀遮止違逆。行者爾時如是自知。我于諸欲未正遠離心未解脫故。諸欲行系攝我心。猶如持水法爾攝伏。我今定當倍修治道。令余隨眠無餘斷故。倍復欣樂勝斷勝修。是名觀察作意。
方便究竟作意者。謂倍修習止品樂斷樂修故。雙修止觀數數觀察。如是行者修習對治。時時觀察斷與未斷。令心遠離欲界煩惱繫縛。此暫時伏離非是究竟永拔種子。行者爾時得初靜慮方便道。究竟一切煩惱對治作意。是名方便究竟作意。
方便究竟果作意者。謂從此後無間由前因緣故。證入根本初靜慮定。此根本初靜慮俱生作意。是名方便究竟果作意。如初靜慮有七種作意。如是第二第三第四靜慮乃至非想非非想處定如其所應。盡當知。
複次粗相者。謂於一切下地。從欲界乃至無所有處。略有三種。諸下地法而可厭離。應知。一極苦住性。二極不寂靜住性。三極短壽住性。
引發分別者。謂四種引發。一果引發。二離欲引發。三轉根引發。四勝德引發。
【現代漢語翻譯】 現代漢語譯本： 令欲界系（Kāmadhātu，指包括人類和動物在內的眾生的生存領域）的各種煩惱纏繞，無論是行走還是站立，都不再顯現。這樣的修行者再次思考：『我的身體中是有貪慾還是沒有貪慾呢？』並且對於各種慾望的境界不執著接受嗎？爲了自我觀察的緣故，隨著對某一境界思惟殊勝美妙清凈的相狀。然而，這位修行者，由於尚未完全斷除各種隨眠（anuśaya，煩惱的潛在傾向）的緣故，思惟如此清凈美妙的相狀時，順應染污的習氣，趨向染污的習氣，臨近染污的習氣，不停止於捨棄，也不厭惡、毀壞、阻止、違逆。修行者那時如此自知：『我對於各種慾望尚未真正遠離，心未解脫的緣故，各種慾望的行為束縛我的心，猶如用水的法則攝伏一樣。我今必定應當加倍地修治正道，令剩餘的隨眠沒有剩餘地斷除的緣故，加倍地欣樂殊勝的斷除，殊勝的修行。』這叫做觀察作意（manaskāra，心理活動）。
方便究竟作意（upāya-niṣṭhā-manaskāra）是指加倍修習止品（śamatha，平靜）的快樂，斷除的快樂，修行的快樂的緣故，同時修習止和觀，數數觀察。像這樣的修行者修習對治，時時觀察斷除與未斷除，令心遠離欲界煩惱的繫縛。這暫時地伏藏遠離並非是究竟地永遠拔除種子。修行者那時得到初禪（prathama-dhyāna）方便道。究竟一切煩惱對治的作意。這叫做方便究竟作意。
方便究竟果作意（upāya-niṣṭhā-phala-manaskāra）是指從此以後無間斷地由於之前的因緣的緣故，證入根本初禪定。這根本初禪俱生的作意。這叫做方便究竟果作意。如同初禪有七種作意，像這樣第二禪（dvitīya-dhyāna）、第三禪（tṛtīya-dhyāna）、第四禪（caturtha-dhyāna）乃至非想非非想處定（naivasaṃjñānāsaṃjñāyatana）像它所應當的那樣，全部應當知道。
再次，粗相（audārika-saṃjñā）是指對於一切下地，從欲界乃至無所有處（ākiṃcanyāyatana），略微有三種。各種下地法是可以厭惡遠離的，應當知道。一是極苦住性，二是極不寂靜住性，三是極短壽住性。
引發分別（ārambaṇa-vikalpa）是指四種引發。一是果引發，二是離欲引發，三是轉根引發，四是勝德引發。
【English Translation】 English version: May the afflictions that bind beings to the desire realm (Kāmadhātu, the realm of existence including humans and animals) no longer manifest, whether one is walking or standing. Such a practitioner reflects again: 'Is there greed in my body, or is there no greed?' And does one not cling to and accept the various objects of desire? For the sake of self-observation, one contemplates the excellent, wonderful, and pure aspects of a certain object. However, this practitioner, because they have not completely severed all latent tendencies (anuśaya, underlying tendencies of afflictions), when contemplating such pure and wonderful aspects, conforms to defiled habits, inclines towards defiled habits, approaches defiled habits, does not remain in abandonment, nor does one dislike, destroy, prevent, or oppose them. At that time, the practitioner knows thus: 'Because I have not truly distanced myself from the various desires, and my mind is not liberated, the actions of the various desires bind my mind, just as the law of water subdues. Now I must certainly redouble my efforts to cultivate the path, so that the remaining latent tendencies may be completely severed, and redouble my joy in excellent severance and excellent practice.' This is called observation-attention (manaskāra, mental activity).
Skillful consummation-attention (upāya-niṣṭhā-manaskāra) refers to redoubling the practice of the joy of tranquility (śamatha, calmness), the joy of cessation, and the joy of cultivation, simultaneously practicing tranquility and insight, observing again and again. Such a practitioner cultivates antidotes, observing from time to time what has been severed and what has not been severed, causing the mind to distance itself from the bonds of afflictions in the desire realm. This temporary concealment and distancing is not the ultimate and permanent eradication of the seeds. At that time, the practitioner attains the path of skillful means to the first dhyāna (prathama-dhyāna). The attention that ultimately counteracts all afflictions. This is called skillful consummation-attention.
Skillful consummation-result-attention (upāya-niṣṭhā-phala-manaskāra) refers to, from then on without interruption, due to the previous causes and conditions, entering into the fundamental first dhyāna samādhi. This attention is co-born with the fundamental first dhyāna. This is called skillful consummation-result-attention. Just as the first dhyāna has seven types of attention, so too the second dhyāna (dvitīya-dhyāna), third dhyāna (tṛtīya-dhyāna), fourth dhyāna (caturtha-dhyāna), and even the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), as it should be, all should be known.
Furthermore, coarse aspect (audārika-saṃjñā) refers to, with respect to all lower realms, from the desire realm up to the realm of nothingness (ākiṃcanyāyatana), there are roughly three types. The various lower realm dharmas can be disliked and distanced from, it should be known. First, the nature of dwelling in extreme suffering; second, the nature of dwelling in extreme non-tranquility; third, the nature of dwelling in extremely short lifespan.
Initiating discrimination (ārambaṇa-vikalpa) refers to four types of initiation. First, result initiation; second, detachment initiation; third, transformation of faculties initiation; fourth, superior qualities initiation.
問答分別者。謂無量門問答分別今少顯示。問增上戒學云何不清凈云何清凈。答有十種因戒不清凈。何者為十。一初不如法受尸羅律儀。二極沉下。三極浮散。四放逸懈怠所攝。五發起邪愿。六犯軌則攝。七犯邪命攝。八墮於二邊。九不能出離。十違越所受。
初不如法受尸羅律儀者。如有一人或避王逼惱。或避強賊之所逼惱。或避債主逼惱。或因恐怖逼惱。或怖不活等故。出家受戒。不為營修聖道不為清凈梵行。不為自調伏。不為自寂靜。不為自涅槃。諸如是等是為不如法受尸羅律儀。
極沉下者。如有一人無慚無愧。悔心微劣其性慢緩。于諸學處慢緩修習。如是名極沉下。極浮散者。如有一人僻執所受非處生悔。于不應悔處而生悔。故於他人所非處而生陵蔑之心及損害心。數習不捨。如是名極浮散。放逸懈怠所攝者。如有一人於過去世已有違犯。由忘念故而不如法起于對治。如是于未來現在起于違犯。由忘念故而不如法起于對治。先亦不起猛勵樂欲。當於禁戒終不違犯。謂我當如是如是行如是如是住。如所應行如所應住令無所犯。又復如是行如是住應可犯者而有毀犯。此人於前中后際及先時所作俱隨行時。皆現成就於放逸故。又執睡眠及與偃息。以之為樂。慢緩懶墮不樂修營。于梵行智人身不供侍
{ "translations": [ "現代漢語譯本：", "問答分別：以下將少量展示關於無量門（Dharmaparyāya，意為通往解脫的無量法門）的問答分別。", "問：什麼是增上戒學（Adhisīla-śikṣā，意為在戒律上的卓越學習）的不清凈和清凈？", "答：有十種原因導致戒不清凈。哪十種？", "一、最初不如法受尸羅律儀（Śīla-saṃvara，意為戒的防護）。", "二、極度沉下（Līnatā，意為精神萎靡）。", "三、極度浮散（Auddhatya，意為心神不定）。", "四、被放逸懈怠（Pramāda，意為疏忽大意）所控制。", "五、發起邪愿（Mithyā-praṇidhāna，意為錯誤的願望）。", "六、違犯軌則（Śikṣāpada，意為學處）所攝。", "七、違犯邪命（Mithyā-ājīva，意為不正當的謀生方式）所攝。", "八、墮於二邊（Dvyanta，意為執著于極端）。", "九、不能出離（Niḥsaraṇa，意為無法解脫）。", "十、違越所受（Samādāna，意為誓言）。", "", "最初不如法受尸羅律儀：例如，某人爲了躲避國王的逼迫，或躲避強盜的逼迫，或躲避債主的逼迫，或因為恐懼的逼迫，或害怕無法生存等原因而出家受戒。不是爲了修習聖道（Ārya-mārga，意為通往解脫的道路），不是爲了清凈梵行（Brahmacarya，意為清凈的行為），不是爲了調伏自己，不是爲了寂靜自己，不是爲了自己的涅槃（Nirvāṇa，意為解脫）。諸如此類，就是不如法受尸羅律儀。", "", "極度沉下：例如，某人沒有慚愧心，悔恨心微弱，性格遲緩，對於各種學處（Śikṣāpada，意為戒條）緩慢地修習。這被稱為極度沉下。", "極度浮散：例如，某人錯誤地執著于所受的戒律，在不應該後悔的地方產生後悔。因此，對於他人認為不應該後悔的地方，產生輕蔑之心和損害之心，並且經常這樣做而不捨棄。這被稱為極度浮散。", "被放逸懈怠所控制：例如，某人在過去世已經有了違犯，由於忘唸的緣故，不如法地進行對治（Pratipakṣa，意為補救措施）。像這樣，對於未來和現在產生的違犯，由於忘唸的緣故，不如法地進行對治。先前也不發起猛烈的意願，認為對於禁戒（Śīla，意為戒律）最終不會違犯，認為我應當這樣這樣地行，這樣這樣地住，如所應行，如所應住，使沒有違犯。又像這樣行，像這樣住，應該可以避免的違犯卻發生了。此人在前、中、后際以及先前所做的事情都隨之進行時，都顯現出成就於放逸的緣故。又執著于睡眠以及休息，以此為樂。緩慢懶惰，不樂於修習，對於梵行（Brahmacarya，意為清凈的行為）的智者不供養侍奉。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。如是名為放逸懈怠所攝。
發起邪愿者。如有一人發起邪願行于梵行。謂我今所修戒禁梵行。當爲天主。或作余天。或復樂欲利養尊敬。謂從他人求諸利養及與尊敬。或唯愿證利養尊敬。如是名為發起邪愿。犯軌則攝者。如有一人于諸威儀。或於所作。或於方便。修善品中如前所說。凡有所行違於世間越毗柰耶。如是名為犯軌則攝。
犯邪命攝者。如有一人為性大欲及不知足。難養難滿。又以非法求覓一切衣服飲食諸坐臥具病緣醫藥及余資具。不以法故。此人為求衣服飲食等因顯己功德。故於他人前詐現非其自性及非串習威儀。又現諸根寂靜無有掉動。意令他人謂己有德。當有所施及以供事。謂衣服飲食諸坐臥具病緣醫藥及余資具身業給使。又復此人形貌躁惡發言粗獷無所忌憚。嚴飾其身稱揚己名及與種姓。或復多聞。或廣持法。為得利養及恭敬故。而為他人宣說諸佛及佛弟子所演之法。或自說己實有功德。或少增益。或令他人稱顯異相。為求多勝衣服飲食及余沙門種種資具。雖復衣服無所闕少。故現受用弊壞衣服。意令信我長者居士知闕少故。便多施與上妙衣服。如衣服余沙門資命之具亦復如是。又于信敬婆羅門諸長者所不得如所欲物。或是所無或是受用不可與故。而便逼切訶罵求索。或得下劣之物
【現代漢語翻譯】 現代漢語譯本：像這樣就叫做被放逸懈怠所攝持。
發起邪愿者：例如，有的人發起邪愿而行梵行（清凈的行為）。他們想：『我今天所修的戒律、禁制和梵行，應當讓我成為天主（諸天之主），或者成為其他的神。』或者他們樂於追求利益和尊敬，想從別人那裡獲得各種利益和尊敬，或者僅僅希望獲得利益和尊敬。像這樣就叫做發起邪愿。
犯軌則攝者：例如，有的人在各種威儀（行為舉止），或者在所做的事情，或者在修習善法的方便中，像前面所說的那樣，凡是所做所行違背世俗，超越了毗奈耶（戒律），像這樣就叫做違犯軌則。
犯邪命攝者：例如，有的人天性貪慾很大，不知滿足，難以養活，難以滿足。他們用不正當的方法尋求一切衣服、飲食、床座臥具、治病醫藥以及其他的資具，不是爲了正當的目的。這個人爲了求得衣服飲食等，就顯露自己的功德，所以在別人面前虛假地表現出不是自己本性的行為，以及不是自己經常練習的威儀，又表現出諸根寂靜，沒有動搖的樣子，讓別人認為自己有德行，應當有所施捨和供養，也就是衣服、飲食、床座臥具、治病醫藥以及其他的資具，以及身業的侍奉。而且，這個人形貌粗暴醜惡，說話粗魯，毫無顧忌，卻又裝飾自己的身體，稱揚自己的名字和種姓，或者說自己博學多聞，或者廣泛地持誦佛法，爲了獲得利益和恭敬，而為他人宣說諸佛以及佛弟子所演說的佛法，或者自己說自己確實有功德，或者稍微增加一些，或者讓別人稱揚自己奇異的相貌，爲了求得更多更好的衣服飲食以及其他的沙門（出家人）的各種資具。即使衣服沒有什麼缺少，卻故意穿破舊的衣服，想讓相信自己的長者居士知道自己缺少東西，就多施捨給自己上好的衣服。像衣服一樣，其他的沙門維持生命的資具也是這樣。又在信敬的婆羅門（古印度祭司階層）和各位長者那裡，得不到自己想要的東西，或者根本沒有，或者因為是他們自己要用的不能給，就逼迫、訶罵、索取，或者得到低劣的東西。
【English Translation】 English version: Such is called being encompassed by negligence and laziness.
Initiating wrong aspirations: For example, someone initiates a wrong aspiration and practices Brahmacharya (pure conduct). They think, 'The precepts, vows, and Brahmacharya I practice today should make me the lord of gods (the chief of all gods), or become other gods.' Or they delight in pursuing benefits and respect, wanting to obtain various benefits and respect from others, or merely hoping to gain benefits and respect. Such is called initiating wrong aspirations.
Being encompassed by violating rules: For example, someone in various deportments (behavior and manners), or in the things they do, or in the means of cultivating good qualities, as mentioned before, whatever they do goes against worldly customs and transcends the Vinaya (disciplinary code). Such is called violating rules.
Being encompassed by wrong livelihood: For example, someone is by nature very greedy, insatiable, difficult to support, and hard to satisfy. They seek all kinds of clothing, food, bedding, medicine for illness, and other necessities through improper means, not for proper purposes. This person, in order to obtain clothing, food, etc., reveals their own merits, so in front of others, they falsely display behaviors that are not their true nature, as well as manners they do not usually practice. They also show their senses are tranquil, without any agitation, making others think they have virtue and should give alms and offerings, namely clothing, food, bedding, medicine for illness, and other necessities, as well as service of their body. Moreover, this person has a rough and ugly appearance, speaks rudely, and is unscrupulous, yet they adorn their body, praise their name and lineage, or claim to be learned and widely versed in the Dharma, in order to gain benefits and respect. They expound the Dharma taught by the Buddhas and their disciples to others, or they say they truly have merits, or slightly exaggerate them, or have others praise their extraordinary appearances, in order to seek more and better clothing, food, and other various necessities for a Shramana (monk). Even if they lack nothing in clothing, they deliberately wear worn-out clothes, wanting the elders and householders who believe in them to know they are lacking, so they will give them superior clothing. Like clothing, other necessities for a Shramana's livelihood are also treated in the same way. Furthermore, from the Brahmins (ancient Indian priestly class) and elders who have faith and respect, they do not obtain what they desire, or they do not have it at all, or because it is for their own use and cannot be given, they coerce, scold, and demand, or they obtain inferior things.
。輕毀退還。對施主前說如是語。咄善男子。有餘善男子善女人。若比于汝族姓下劣資財貧匱。尚能捨施如是如是妙可意物。況汝于彼族姓高勝富有財產。而以如是鄙可惡物施於我耶。諸如是等。或依詐現威儀。或依非法言說。或依稱顯異相。或依逼切訶罵。或依以利比引于利非法求覓衣服飲食坐臥之具。病緣醫藥及余資具。不以法求。是謂邪命。如是名為犯邪命攝。
墮二邊者。如有一人樂著受用。諸欲妙樂從他而得衣服等具。或如法或不如法。不見過患不知出離。而受用之。此謂一邊。又如一人修自苦行。無量種種苦事煎迫其身。受行種種極苦禁戒。或依處棘刺。或依處灰。或依于杵。或依于板。或依髑髏。或復蹲住。或修蹲定。或復事火乃至日三。或復處水乃至日三。或翹一足視日隨轉。諸如是等及余修自苦行。是第二邊。如是名為墮於二邊。
不能出離者。如有一人執見尸羅及余禁戒。謂唯修習尸羅禁戒。當得清凈解脫出離。又復執見善守善凈諸外道戒。當得清凈解脫出離。如是二種非究竟凈故。不能出離。如是名為不能出離。違越所受者。如有一人都無羞恥。曾不顧惜沙門儀範。違毀禁戒行諸惡法。內懷朽爛隨順下流。如穢蝸蟲螺音狗行。非沙門稱沙門。無梵行稱梵行者。如是名為違越所受。
【現代漢語翻譯】 現代漢語譯本：輕慢譭謗並退還（供養）。對施主說這樣的話：『喂，善男子，還有其他善男子善女人，即使他們的家族地位比你低下，資財也比你貧乏，尚且能夠舍施這樣這樣美妙可意的東西。何況你家族地位高貴，富有財產，卻用這樣鄙陋可惡的東西來施捨給我呢？』諸如此類，或者依靠欺詐來顯現威儀，或者依靠不合法的言語，或者依靠炫耀奇異的表象，或者依靠逼迫呵斥，或者依靠用利益來引誘以求取利益，用不合法的方式求取衣服、飲食、坐臥的用具、生病時的醫藥以及其他的資具。這叫做邪命。像這樣就叫做犯了邪命的戒律。
墮入兩邊的人，例如有的人貪戀享用各種美好的欲樂，從他人那裡得到衣服等物品，或者如法，或者不如法，卻看不到其中的過患，也不知道如何出離，而只是享用它們。這是一種極端。又如有人修行自我折磨的苦行，用無數種苦事來煎熬自己的身體，奉行各種極其痛苦的禁戒，或者住在荊棘叢中，或者住在灰堆里，或者依靠木杵，或者依靠木板，或者依靠頭蓋骨，或者蹲著，或者修習蹲定的禪定，或者事奉火，甚至一天三次，或者站在水中，甚至一天三次，或者單腳站立，眼睛隨著太陽轉動。諸如此類以及其他修行自我折磨苦行的人，這是另一種極端。像這樣就叫做墮入了兩種極端。
不能出離的人，例如有的人執著于尸羅（śīla，戒律）以及其他的禁戒，認為僅僅修習尸羅禁戒，就能得到清凈解脫出離。又執著于善於守護和清凈的外道戒律，認為能得到清凈解脫出離。像這兩種都不是究竟的清凈，所以不能出離。像這樣就叫做不能出離。違越所受戒律的人，例如有的人毫無羞恥之心，從不顧惜沙門的儀範，違背和毀壞禁戒，行各種惡法，內心腐朽，隨順下流，像污穢的蝸牛，發出螺的聲音，像狗一樣行走，不是沙門卻自稱沙門，沒有梵行卻自稱是梵行者。像這樣就叫做違越了所受的戒律。
【English Translation】 English version: To belittle, slander, and return (offerings). To say such words to the donor: 'Hey, good man, there are other good men and good women who, even if their family status is lower than yours and their wealth is more meager, are still able to donate such and such wonderful and pleasing things. How much more so should you, with your noble family status and abundant wealth, donate such vile and disgusting things to me?' Such as these, either relying on deceit to display imposing demeanor, or relying on unlawful speech, or relying on flaunting strange appearances, or relying on coercion and scolding, or relying on using benefits to entice in order to seek benefits, seeking clothing, food, bedding, medicine for illness, and other necessities in an unlawful manner. This is called wrong livelihood (邪命, xié mìng). Thus, this is called violating the precepts of wrong livelihood.
Those who fall into two extremes, such as a person who delights in enjoying various wonderful sensual pleasures, obtaining clothing and other items from others, either lawfully or unlawfully, but does not see the faults in them, nor knows how to escape from them, and simply enjoys them. This is one extreme. Or, such as a person who practices self-mortification, tormenting their body with countless kinds of suffering, observing various extremely painful precepts, either dwelling in thorn bushes, or dwelling in ashes, or relying on a pestle, or relying on a board, or relying on a skull, or squatting, or practicing squatting meditation, or serving fire, even three times a day, or standing in water, even three times a day, or standing on one foot, eyes following the sun's movement. Such as these and others who practice self-mortification, this is the other extreme. Thus, this is called falling into two extremes.
Those who cannot escape, such as a person who clings to śīla (尸羅, precepts) and other prohibitions, believing that merely practicing śīla precepts will attain purity, liberation, and escape. Or, clinging to the well-guarded and pure non-Buddhist precepts, believing that they will attain purity, liberation, and escape. Since these two are not ultimate purity, they cannot escape. Thus, this is called not being able to escape. Those who violate what they have received, such as a person who has no sense of shame, never cherishes the demeanor of a śrāmaṇa (沙門, renunciate), violates and destroys precepts, engages in various evil deeds, is inwardly rotten, follows the downward stream, like a filthy snail, makes the sound of a conch shell, walks like a dog, is not a śrāmaṇa but claims to be a śrāmaṇa, has no brahmacarya (梵行, pure conduct) but claims to be a practitioner of brahmacarya. Thus, this is called violating what one has received.
由是十因增上戒學而不清凈。若翻此者。是則清凈。
增上心學。凈不凈義者。如攝事品清凈靜慮中說。又由此清凈故。增上慧學清凈應知。如是等類問答分別無量無邊準義應知。
菩提五種分別者。一種性。二方便。三時。四證覺。五解脫。
種性者。聲聞菩提依鈍根種性。獨覺菩提依中根種性。無上正等菩提依利根種性。
方便者。聲聞菩提由行六處善巧方便。獨覺菩提由多分行甚深緣起善巧方便。無上正等菩提由五明處善巧方便。
時者。聲聞菩提極少三生修行而得。獨覺菩提由百大劫修行而得。無上正等菩提由三大劫阿僧企耶修行而得。
證覺者。聲聞菩提由師證覺。獨覺菩提唯誓自利無師證覺。無上正等菩提自利利他無師證覺。
解脫者。聲聞菩提。獨覺菩提所證轉依。解脫煩惱障解脫身攝。無上正等菩提所證轉依。解脫一切煩惱障及所知障。解脫身攝及法身攝。
顯揚聖教論卷第七 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第八
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之四
如是分別聞歸等已。複次頌曰。
聖行無上乘 大菩提功德 異論論法釋 應知各多種
論
【現代漢語翻譯】 現代漢語譯本： 如果因為這十種原因而使增上戒學不清凈，那麼反過來，去除這些原因，戒學就清凈了。
關於增上心學清凈與不清凈的意義，如《攝事品》中關於清凈靜慮的描述。又因為增上心學的清凈，增上慧學也應當是清凈的。像這樣等等的問答和分別，無量無邊，應當根據意義來理解。
菩提有五種分別：一種性，二方便，三時，四證覺，五解脫。
種性方面：聲聞菩提（Śrāvakabodhi，聽聞佛法而證悟的菩提）依賴於鈍根的種性；獨覺菩提（Pratyekabodhi，獨自證悟的菩提）依賴於中根的種性；無上正等菩提（Anuttarā-samyak-saṃbodhi，最高的、平等的覺悟）依賴於利根的種性。
方便方面：聲聞菩提通過修行六處（六根）的善巧方便而獲得；獨覺菩提通過主要修行甚深緣起的善巧方便而獲得；無上正等菩提通過五明處（五種學問）的善巧方便而獲得。
時間方面：聲聞菩提最少需要三生修行才能獲得；獨覺菩提需要一百大劫修行才能獲得；無上正等菩提需要三大阿僧祇耶劫修行才能獲得。
證覺方面：聲聞菩提通過老師的證悟而證悟；獨覺菩提僅僅發誓自利，沒有老師的證悟；無上正等菩提既能自利又能利他，沒有老師的證悟。
解脫方面：聲聞菩提和獨覺菩提所證得的轉依（āśraya-parāvṛtti，轉變所依）屬於解脫煩惱障（kleśa-āvaraṇa，煩惱的障礙）的解脫身；無上正等菩提所證得的轉依，解脫一切煩惱障和所知障（jñeyāvaraṇa，對所知事物的障礙），屬於解脫身和法身。
《顯揚聖教論》卷第七 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第八
無著菩薩造
三藏法師玄奘奉 詔譯 《攝凈義品》第二之四
像這樣分別聽聞歸類等等之後，再次用頌文說：
聖行無上乘，大菩提功德， 異論論法釋，應知各多種。
論
【English Translation】 English version: If the increased training in morality (adhisīla-śikṣā) is impure due to these ten causes, then conversely, if these causes are removed, the training in morality becomes pure.
Regarding the meaning of purity and impurity in the increased training in mind (adhicitta-śikṣā), it is as described in the section on pure meditative concentration in the Compendium of Topics (Samgrahavastu). Furthermore, because of the purity of this, the increased training in wisdom (adhiprajñā-śikṣā) should also be understood as pure. Such questions and distinctions are limitless and boundless, and should be understood according to their meaning.
Bodhi (awakening) is distinguished in five ways: 1. nature (prakṛti), 2. means (upāya), 3. time (kāla), 4. realization (adhigama), and 5. liberation (vimukti).
In terms of nature: Śrāvakabodhi (the awakening of a disciple) relies on the nature of dull faculties; Pratyekabodhi (the awakening of a solitary Buddha) relies on the nature of middling faculties; Anuttarā-samyak-saṃbodhi (the unsurpassed, perfect, and complete awakening) relies on the nature of sharp faculties.
In terms of means: Śrāvakabodhi is attained through skillful means of practicing the six sense bases (ṣaḍāyatana); Pratyekabodhi is attained through the skillful means of primarily practicing profound dependent origination (pratītyasamutpāda); Anuttarā-samyak-saṃbodhi is attained through the skillful means of the five sciences (pañcavidyāsthāna).
In terms of time: Śrāvakabodhi is attained through a minimum of three lifetimes of practice; Pratyekabodhi is attained through practice over a hundred great kalpas; Anuttarā-samyak-saṃbodhi is attained through practice over three great asaṃkhyeya kalpas.
In terms of realization: Śrāvakabodhi is realized through the realization of a teacher; Pratyekabodhi is realized solely through the vow to benefit oneself, without the realization of a teacher; Anuttarā-samyak-saṃbodhi benefits both oneself and others, without the realization of a teacher.
In terms of liberation: The transformed basis (āśraya-parāvṛtti) attained by Śrāvakabodhi and Pratyekabodhi belongs to the liberation body (vimukti-kāya) that is liberated from the kleśa-āvaraṇa (afflictive obscurations); the transformed basis attained by Anuttarā-samyak-saṃbodhi liberates from all kleśa-āvaraṇa and jñeyāvaraṇa (cognitive obscurations), and belongs to both the liberation body and the dharma body (dharma-kāya).
《Treatise on the Explication of the Sacred Teachings》, Volume 7 Taishō Tripiṭaka, Volume 31, No. 1602, 《Treatise on the Explication of the Sacred Teachings》
《Treatise on the Explication of the Sacred Teachings》, Volume 8
Composed by Bodhisattva Asaṅga
Translated by the Tripiṭaka Master Xuanzang under Imperial Decree Section 2.4: Compendium of the Meaning of Purification
Having thus distinguished the hearing, categorization, and so forth, again, the verse says:
Sacred conduct, unsurpassed vehicle, Great Bodhi, merits, Different treatises, explanations of the Dharma, Should be known, each of many kinds.
Treatise
曰。聖行多種者。謂四聖行。一到彼岸行。二菩提分行。三神通行。四成熟有情行。
到彼岸行者。謂如前所說。十波羅蜜多是名到彼岸行。
菩提分行者。謂如前所說。四念住等一切三十七覺分法及四種尋思四種如實遍智。是名菩提分行。
神通行者。謂如前所說。六種神通名神通行。成熟有情行者。謂如前所說。二種無量。一所調伏無量。二調伏方便無量。復有六種成熟。一成熟自體。二所成熟者。三成熟差別。四成熟方便。五能成熟者。六已成熟者相。如是名為成熟有情行應知。
無上乘多種者。謂五種大乘。一種子。二趣入。三次第。四正行。五正行果。如其次第。菩薩地中種性品發心品住品余諸品大菩提建立二品所攝應知。大菩提多種者。謂五種大菩提。一自性。二功用。三方便。四轉。五滅。
自性者。謂超過一切聲聞獨覺所得轉依。此有四種應知。一生起依止。二不生依止。三善觀察所知果。四法界凈相。
生起依止者。謂佛相續出世間道。依此轉依方得生起非不生起。若離此轉依亦生起者。未轉依前應已生起。不生依止者。謂一切煩惱及彼習氣。依此轉依不復生起若不爾者。未轉依前眾緣和合。一切煩惱及彼習氣。永更不生已應可得。
善觀察所知果者
【現代漢語翻譯】 現代漢語譯本： 問：聖行有哪幾種？答：聖行有多種，即四種聖行：一、到彼岸行（到達解脫的修行）；二、菩提分行（趨向覺悟的修行）；三、神通行（神通的修行）；四、成熟有情行（使眾產生熟的修行）。
到彼岸行，如前所述，即十波羅蜜多（十種到達彼岸的方法），這被稱為到彼岸行。
菩提分行，如前所述，即四念住（四種專注的修行）等一切三十七覺分法（三十七種覺悟的要素）以及四種尋思（四種思維方式）、四種如實遍智（四種如實遍知），這被稱為菩提分行。
神通行，如前所述，即六種神通（六種超自然能力），被稱為神通行。成熟有情行，如前所述，包括兩種無量：一、所調伏無量（被調伏的眾生數量無量）；二、調伏方便無量（調伏眾生的方法無量）。又有六種成熟：一、成熟自體（使自身成熟）；二、所成熟者（被成熟的眾生）；三、成熟差別（成熟的差異）；四、成熟方便（成熟的方法）；五、能成熟者（能使成熟者）；六、已成熟者相（已經成熟者的狀態）。如是，這被稱為成熟有情行，應當瞭解。
問：無上乘有哪幾種？答：無上乘有多種，即五種大乘：一、種子（潛力）；二、趣入（進入）；三、次第（步驟）；四、正行（正確的修行）；五、正行果（正確修行的結果）。按照這個順序，菩薩地（菩薩的境界）中的種性品（關於種性的章節）、發心品（關於發菩提心的章節）、住品（關於安住的章節）以及其他各品，都包含在大菩提建立二品（建立大菩提的兩個章節）中，應當瞭解。問：大菩提有哪幾種？答：大菩提有多種，即五種大菩提：一、自性（本質）；二、功用（作用）；三、方便（方法）；四、轉（轉變）；五、滅（寂滅）。
自性，是指超過一切聲聞（小乘修行者）和獨覺（獨自覺悟者）所得的轉依（轉化所依）。這有四種，應當瞭解：一、生起依止（生起的所依）；二、不生依止（不生起的所依）；三、善觀察所知果（善於觀察所知的結果）；四、法界凈相（法界清凈的相）。
生起依止，是指佛相續（佛的傳承）的出世間道（超越世間的道路）。依靠這種轉依，才能生起，否則不能生起。如果離開這種轉依也能生起，那麼在未轉依之前就應該已經生起了。不生依止，是指一切煩惱以及它們的習氣。依靠這種轉依，不再生起，如果不是這樣，那麼在未轉依之前，眾緣和合，一切煩惱以及它們的習氣，永遠不再生起，就應該可以得到了。
善觀察所知果者
【English Translation】 English version: Question: How many types of Holy Conduct are there? Answer: There are various types of Holy Conduct, namely the four Holy Conducts: 1. Conduct of Reaching the Other Shore; 2. Conduct of the Bodhi Factors; 3. Conduct of Supernormal Powers; 4. Conduct of Maturing Sentient Beings.
The Conduct of Reaching the Other Shore, as mentioned before, refers to the Ten Paramitas (Ten Perfections), which are known as the Conduct of Reaching the Other Shore.
The Conduct of the Bodhi Factors, as mentioned before, refers to the Four Foundations of Mindfulness (Four Smṛtyupasthānas) and all the thirty-seven factors of enlightenment (Bodhipakṣadharma), as well as the Four Kinds of Reflection (Vitarka) and the Four Kinds of True and Complete Knowledge (Yathābhūta Parijñāna). This is known as the Conduct of the Bodhi Factors.
The Conduct of Supernormal Powers, as mentioned before, refers to the Six Supernormal Powers (Ṣaṭ Abhijñā), known as the Conduct of Supernormal Powers. The Conduct of Maturing Sentient Beings, as mentioned before, includes two immeasurables: 1. Immeasurable numbers of those to be tamed (Vinaya); 2. Immeasurable means of taming (Vinaya Upāya). Furthermore, there are six types of maturation: 1. Maturing oneself (Ātma Paripāka); 2. Those to be matured (Paripācya); 3. Differences in maturation (Paripāka Viśeṣa); 4. Means of maturation (Paripāka Upāya); 5. Those who can mature (Paripācaka); 6. Characteristics of those who are already matured (Paripakva Lakṣaṇa). Thus, this is known as the Conduct of Maturing Sentient Beings, and it should be understood.
Question: How many types of the Unsurpassed Vehicle are there? Answer: There are various types of the Unsurpassed Vehicle, namely the five Great Vehicles: 1. Seed (Bīja); 2. Entering (Praveśa); 3. Stages (Krama); 4. Correct Practice (Pratipatti); 5. Result of Correct Practice (Pratipatti Phala). In this order, the Gotra chapter (Gotra Prakaraṇa), the Generation of Bodhicitta chapter (Bodhicittotpāda Prakaraṇa), the Abiding chapter (Vihāra Prakaraṇa), and all the other chapters in the Bodhisattva-bhūmi (Stages of a Bodhisattva), are included in the two chapters on the Establishment of Great Bodhi (Mahābodhi Sthāpana), and this should be understood. Question: How many types of Great Bodhi are there? Answer: There are various types of Great Bodhi, namely the five Great Bodhis: 1. Nature (Svabhāva); 2. Function (Kārya); 3. Means (Upāya); 4. Transformation (Parāvṛtti); 5. Cessation (Nirodha).
Nature refers to the transformation (Āśraya Parāvṛtti) that surpasses all attainments of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). This has four aspects, which should be understood: 1. Dependence on arising (Utpatti Āśraya); 2. Dependence on non-arising (Anutpatti Āśraya); 3. Result of well-observing the knowable (Su-parīkṣita Jñeya Phala); 4. Pure aspect of the Dharmadhātu (Dharmadhātu Viśuddhi Lakṣaṇa).
Dependence on arising refers to the supramundane path (Lokottara Mārga) in the Buddha's continuum (Buddha Saṃtāna). Only by relying on this transformation can it arise; otherwise, it cannot arise. If it could arise without relying on this transformation, then it should have already arisen before the transformation. Dependence on non-arising refers to all afflictions (Kleśa) and their habitual tendencies (Vāsanā). By relying on this transformation, they no longer arise. If this were not the case, then before the transformation, when all conditions are gathered, the cessation of all afflictions and their habitual tendencies should already be attainable.
The result of well-observing the knowable
。謂此轉依是善通達所知實際所知真如果。若不爾者。諸佛自體應更了知。應更斷滅。
法界凈相者。謂此轉依無眾相故。極善清凈法界所顯。若不爾者。應是無常可思議法。然此轉依是常住相不可思議無二所顯。
此不可思議性復有五種應知。一自性。二處所。三住。四一性異性。五成立所作。
自性者。此轉依性即色離色不可思議。如是即受想行識離受想行識不可思議。地界水界火界風界若即若離不可思議。眼處耳處鼻處舌處身處意處等。若即若離不可思議。若有若無等不可思議。
處所者。此轉依性若在欲界若離欲界不可思議。若在色無色界若離色無色界不可思議。人間天上若在若離不可思議。十方世界若在若離不可思議。
住者。謂此轉依住如是如是狀貌安樂住不可思議住。如是如是狀貌奢摩他住不可思議住。有心住不可思議住。無心住不可思議住。如是如是狀貌聖住不可思議住。如是如是狀貌天住梵住不可思議。
一性異性者。一切諸佛同處一無漏界中。一性異性不可思議。
成立所作者。謂諸佛如來其性平等。智慧勢力威德平等。住無漏界依止轉依。為利一切諸有情故。成立如是如是利有情事不可思議。此復二因緣故不可思議應知。一以離言說義過言語道故
【現代漢語翻譯】 現代漢語譯本：所謂轉依，是善於通達所知實際和所知真如的結果。如果不是這樣，諸佛的自體應該還需要進一步瞭解，應該還需要進一步斷滅。 法界凈相，是指這種轉依沒有各種相狀，極其清凈，是法界所顯現的。如果不是這樣，就應該是無常的、可以思議的法。然而，這種轉依是常住之相，不可思議，是無二之境所顯現的。 這種不可思議性，又有五種應該瞭解。一是自性，二是處所，三是住，四是一性異性，五是成立所作。 自性方面，這種轉依的自性，即色離色，是不可思議的。同樣，即受（Vedanā，感受）、想（Saṃjñā，表象）、行（Saṃskāra，意志）、識（Vijñāna，了別）離受想行識，是不可思議的。地界、水界、火界、風界，若即若離，是不可思議的。眼處、耳處、鼻處、舌處、身處、意處等，若即若離，是不可思議的。若有若無等，是不可思議的。 處所方面，這種轉依的自性，若在欲界若離欲界，是不可思議的。若在色界、無色界若離色界、無色界，是不可思議的。人間天上，若在若離，是不可思議的。十方世界，若在若離，是不可思議的。 住的方面，這種轉依，安住在這樣這樣的狀貌安樂中，這種安住是不可思議的。安住在這樣這樣的狀貌奢摩他（Śamatha，止）中，這種安住是不可思議的。有心住是不可思議的，無心住是不可思議的。安住在這樣這樣的狀貌聖住中，這種安住是不可思議的。安住在這樣這樣的狀貌天住、梵住中，是不可思議的。 一性異性方面，一切諸佛同處於一個無漏界中，一性異性是不可思議的。 成立所作方面，諸佛如來其性平等，智慧、勢力、威德平等，安住在無漏界，依止轉依，爲了利益一切諸有情（Sattvas，眾生）的緣故，成立這樣這樣利益有情的事，是不可思議的。這種不可思議性，又有兩種因緣，應當瞭解。一是因為遠離言說之義，超越了言語之道。
【English Translation】 English version: This transformation, known as the 'turning about of the basis' (āśraya-parāvṛtti), is the result of thoroughly understanding the actual reality (vastu-tathatā) and the true suchness (bhūta-tathatā) of what is to be known. If it were not so, the very essence of the Buddhas should require further understanding and further elimination. The pure aspect of the Dharma-realm (dharmadhātu) refers to this transformation being free from all characteristics, being extremely pure, and being manifested by the Dharma-realm. If it were not so, it should be an impermanent and conceivable phenomenon. However, this transformation is a permanent aspect, inconceivable, and manifested by non-duality. This inconceivability has five aspects that should be understood: first, its nature (svabhāva); second, its location (sthāna); third, its abiding (sthiti); fourth, its oneness and otherness (ekatva-nānātva); and fifth, its establishment and action (pratiṣṭhā-karma). Regarding its nature, the nature of this transformation, whether identical to or separate from form (rūpa), is inconceivable. Similarly, whether identical to or separate from feeling (Vedanā), perception (Saṃjñā), volition (Saṃskāra), and consciousness (Vijñāna), is inconceivable. Whether identical to or separate from the earth element, water element, fire element, and wind element, is inconceivable. Whether identical to or separate from the eye-sphere, ear-sphere, nose-sphere, tongue-sphere, body-sphere, and mind-sphere, etc., is inconceivable. Whether existent or non-existent, etc., is inconceivable. Regarding its location, the nature of this transformation, whether in the desire realm (kāmadhātu) or separate from the desire realm, is inconceivable. Whether in the form realm (rūpadhātu) or formless realm (arūpadhātu), or separate from the form realm or formless realm, is inconceivable. Whether in the human world or the heavens, whether present or separate, is inconceivable. Whether in the ten directions of the world, whether present or separate, is inconceivable. Regarding its abiding, this transformation abides in such and such a state of blissful abiding, which is an inconceivable abiding. It abides in such and such a state of Śamatha (calm abiding), which is an inconceivable abiding. Abiding with mind is inconceivable, and abiding without mind is inconceivable. Abiding in such and such a state of noble abiding is an inconceivable abiding. Abiding in such and such a state of divine abiding or Brahma abiding is inconceivable. Regarding oneness and otherness, all Buddhas abide together in one unconditioned realm (anāsrava-dhātu), and their oneness and otherness are inconceivable. Regarding establishment and action, the Buddhas, the Tathāgatas, are equal in nature, equal in wisdom, power, and majesty. Abiding in the unconditioned realm and relying on the transformation, for the benefit of all sentient beings (Sattvas), the establishment of such and such actions that benefit sentient beings is inconceivable. This inconceivability has two causes that should be understood: first, because it is beyond the path of language, being the meaning that transcends words.
不可思議。二以出世間義世無比故不可思議。
功用者。略而言之。十種自在名為功用。何者為十。一壽自在。二心自在。三眾具自在。四業自在。五生自在。六愿自在。七勝解自在。八神變自在。九智自在。十法自在。
方便者。略而言之。四種變化名為方便。一未成熟者令成熟故。現諸菩薩所行行變化。二已成熟者令解脫故。於三千大千世界百拘胝贍部洲同時顯現如來變化。三方便攝受聲聞變化。四為彼所調伏有情顯現一切獨覺變化。佛薄伽梵於此四種變化法中。十方世界無礙作用應知。
轉者。有二種應知。一暫時轉。二究竟轉。暫時轉者。謂乃至有情未成熟未解脫。諸佛如來化轉不息。究竟轉者。如無盡不可思議諸佛威德明轉。為諸有情作利益事。流轉不息故。滅者。有二種應知。一暫時滅。二究竟滅。暫時滅者。于已成熟已解脫有情。諸佛如來暫時示現入般涅槃非是究竟。究竟滅者。謂一切煩惱及彼習氣及所依苦。究竟永盡。應知。功德多種者。嗢拖南曰。
殊特非殊特 平等心利益 報恩與欣贊 不虛方便行
論曰。殊特者。謂諸菩薩修學無上正等覺乘時。有五種殊特之法應知。何等為五。一於一切有情非有因緣而起親愛。二唯為利益諸有情故。常處流轉忍受大苦。
【現代漢語翻譯】 現代漢語譯本 不可思議：因為以出世間的意義來說，佛是世間無與倫比的，所以是不可思議的（Achintya）。
功用：簡略來說，十種自在（Vashitā）稱為功用。哪十種呢？一、壽命自在（Āyur-vaśitā）；二、心自在（Citta-vaśitā）；三、眾具自在（Kāraṇa-vaśitā）；四、業自在（Karma-vaśitā）；五、生自在（Upapatti-vaśitā）；六、愿自在（Pranidhāna-vaśitā）；七、勝解自在（Adhimukti-vaśitā）；八、神變自在（Ṛddhi-vaśitā）；九、智自在（Jñāna-vaśitā）；十、法自在（Dharma-vaśitā）。
方便：簡略來說，四種變化（Vikurvana）稱為方便。一、爲了使未成熟的有情成熟，示現諸菩薩所修行的行為變化。二、爲了使已成熟的有情解脫，在三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）的一百拘胝（Koṭi）贍部洲（Jambudvīpa）同時顯現如來（Tathāgata）的變化。三、方便攝受聲聞（Śrāvaka）的變化。四、為那些被調伏的有情顯現一切獨覺（Pratyekabuddha）的變化。佛（Buddha）薄伽梵（Bhagavat）於此四種變化法中，在十方世界無礙作用，應當知曉。
轉：有兩種應當知曉。一、暫時轉；二、究竟轉。暫時轉是指，乃至有情未成熟、未解脫，諸佛如來（Tathāgata）的化轉不會停止。究竟轉是指，如無盡不可思議諸佛的威德光明之轉，為諸有情做利益之事，流轉不息。 滅：有兩種應當知曉。一、暫時滅；二、究竟滅。暫時滅是指，對於已成熟、已解脫的有情，諸佛如來暫時示現進入般涅槃（Parinirvana），並非是究竟的。究竟滅是指，一切煩惱（Klesha）以及它們的習氣（Vāsanā）以及所依賴的苦，究竟永遠滅盡。應當知曉。功德多種，偈頌說：
殊勝非殊勝，平等心利益，報恩與欣贊，不虛方便行。
論曰：殊勝是指，諸菩薩修學無上正等覺乘（Anuttarā-samyak-saṃbodhi-yāna）時，有五種殊勝之法應當知曉。哪五種呢？一、對於一切有情，即使沒有因緣也生起親愛之心。二、唯爲了利益諸有情，常處流轉忍受大苦。
【English Translation】 English version Inconceivable: Because in terms of the supramundane meaning, the Buddha is unparalleled in the world, hence inconceivable (Achintya).
Function: Briefly speaking, the ten kinds of mastery (Vashitā) are called function. What are the ten? 1. Mastery over lifespan (Āyur-vaśitā); 2. Mastery over mind (Citta-vaśitā); 3. Mastery over resources (Kāraṇa-vaśitā); 4. Mastery over karma (Karma-vaśitā); 5. Mastery over rebirth (Upapatti-vaśitā); 6. Mastery over aspiration (Pranidhāna-vaśitā); 7. Mastery over conviction (Adhimukti-vaśitā); 8. Mastery over miraculous powers (Ṛddhi-vaśitā); 9. Mastery over wisdom (Jñāna-vaśitā); 10. Mastery over Dharma (Dharma-vaśitā).
Means: Briefly speaking, the four kinds of transformations (Vikurvana) are called means. 1. To mature those who are not yet mature, manifesting transformations of the practices performed by Bodhisattvas. 2. To liberate those who are already mature, simultaneously manifesting the transformations of the Tathāgata in one hundred Koṭis (Koṭi) of Jambudvīpas (Jambudvīpa) in the Trisāhasra-mahāsāhasra-lokadhātu (Trisāhasra-mahāsāhasra-lokadhātu). 3. Means of embracing the transformations of Śrāvakas (Śrāvaka). 4. Manifesting all the transformations of Pratyekabuddhas (Pratyekabuddha) for those sentient beings who have been tamed. The Buddha (Buddha) Bhagavat (Bhagavat), in these four kinds of transformative Dharmas, functions unimpededly in the ten directions of the world; this should be known.
Turning: There are two kinds that should be known. 1. Temporary turning; 2. Ultimate turning. Temporary turning refers to the fact that as long as sentient beings are not yet mature or liberated, the transformations of the Buddhas and Tathāgatas (Tathāgata) will not cease. Ultimate turning refers to the turning of the endless, inconceivable majestic power and light of the Buddhas, doing beneficial deeds for sentient beings, flowing without ceasing. Cessation: There are two kinds that should be known. 1. Temporary cessation; 2. Ultimate cessation. Temporary cessation refers to the fact that for sentient beings who are already mature and liberated, the Buddhas and Tathāgatas temporarily show entering Parinirvana (Parinirvana), which is not ultimate. Ultimate cessation refers to the ultimate and complete exhaustion of all Kleshas (Klesha) and their Vāsanās (Vāsanā), and the suffering they depend on. This should be known. The virtues are of many kinds, as the verse says:
Special and non-special, impartial mind benefits, repaying kindness and rejoicing, unfailing skillful conduct.
Treatise says: Special refers to the fact that when Bodhisattvas study the Anuttarā-samyak-saṃbodhi-yāna (Anuttarā-samyak-saṃbodhi-yāna), there are five kinds of special Dharmas that should be known. What are the five? 1. Giving rise to affection for all sentient beings even without a cause. 2. Constantly enduring great suffering in Saṃsāra solely for the benefit of sentient beings.
三于多煩惱難調有情。善能解了調伏方便。四于極難解真實義理。能隨悟入。五具足不思議威德。如是五法非余有情所共有。故名為殊特。
非殊特者。謂諸菩薩修學無上正等覺乘時。有五種非殊特法。菩薩摩訶薩由成就此五種法故。則五種殊特法成就顯現。何等為五。謂諸菩薩以因利他苦即為己樂。是故菩薩恒遍受行利他因苦。是名第一非殊特法。又諸菩薩雖善了知生死涅槃過失功德。而樂令有情畢竟清凈即為己樂。是故菩薩為凈有情增上力故。恒誓受行處生死法。是名第二非殊特法。又諸菩薩雖善了知默然樂味。而樂令有情畢竟清凈即為己樂。是故菩薩為凈有情增上力故。恒勤方便而為說法。是名第三非殊特法。又諸菩薩雖已積集六波羅蜜多善根。而樂令有情畢竟清凈即為己樂。是故菩薩為凈有情增上力故。以清凈意而施與之。又不期彼施果異熟。是名第四非殊特法。又諸菩薩以他利益事即為自利益事。是故菩薩恒現受行一切有情利益之事。是名第五非殊特法。菩薩摩訶薩由成就此五種法故。則五種殊特法成就顯現應知。平等心者。謂諸菩薩於一切有情所有五種平等心。一菩薩摩訶薩初發心時。如為得大菩提故起大誓願。如是亦為利益諸有情故起平等心。二菩薩摩訶薩于諸有情起悲愍俱平等之心。三菩薩摩
【現代漢語翻譯】 現代漢語譯本 對於多煩惱難以調伏的有情，菩薩善於瞭解並調伏的方便法門。 對於極難理解的真實義理，菩薩能夠隨之領悟。 具足不可思議的威德。像這樣的五種功德，不是其他有情所共有的，所以稱為殊特（shū tè，特別）。
非殊特（fēi shū tè，非特別）是指：當菩薩修學無上正等覺乘時，有五種非殊特的法。菩薩摩訶薩由於成就這五種法，五種殊特法才能成就顯現。哪五種呢？ 菩薩把利益他人之苦當作自己的快樂，因此菩薩恒常普遍地承受利益他人的因所帶來的苦。這是第一種非殊特法。 菩薩雖然善於了知生死涅槃的過失和功德，但樂於讓有情得到畢竟清凈，並以此為樂。因此菩薩爲了清凈有情，以增上力故，恒常發誓受持處於生死之法。這是第二種非殊特法。 菩薩雖然善於了知默然的樂趣，但樂於讓有情得到畢竟清凈，並以此為樂。因此菩薩爲了清凈有情，以增上力故，恒常勤奮方便地為人說法。這是第三種非殊特法。 菩薩雖然已經積集了六波羅蜜多（liù bō luó mì duō，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）的善根，但樂於讓有情得到畢竟清凈，並以此為樂。因此菩薩爲了清凈有情，以增上力故，以清凈的意樂而施捨給予，不期望那施捨的果報成熟。這是第四種非殊特法。 菩薩把他人利益的事情當作自己的利益，因此菩薩恒常示現並受行一切有情利益的事情。這是第五種非殊特法。菩薩摩訶薩由於成就這五種法，五種殊特法才能成就顯現，應當知道。 平等心是指：菩薩對於一切有情所具有的五種平等心。一、菩薩摩訶薩最初發心時，爲了獲得大菩提（dà pú tí，偉大的覺悟）而發起大誓願，也同樣爲了利益一切有情而發起平等心。二、菩薩摩訶薩對於一切有情生起悲憫之心，並且是平等的。三、菩薩摩
【English Translation】 English version For sentient beings with numerous afflictions who are difficult to tame, Bodhisattvas are skilled at understanding and employing methods of taming. For the extremely difficult-to-understand true meanings, Bodhisattvas are able to awaken accordingly. They possess inconceivable power and virtue. These five qualities are not shared by other sentient beings, hence they are called 'special'.
'Non-special' refers to the five non-special qualities that Bodhisattvas possess when cultivating the unsurpassed, perfect, and complete enlightenment path. Because Bodhisattva-Mahasattvas achieve these five qualities, the five special qualities are manifested and accomplished. What are the five? Bodhisattvas regard the suffering involved in benefiting others as their own joy. Therefore, Bodhisattvas constantly and universally endure the suffering caused by benefiting others. This is the first non-special quality. Although Bodhisattvas are well aware of the faults and merits of Samsara (sheng si, cycle of birth and death) and Nirvana (niè pán, liberation), they delight in enabling sentient beings to attain ultimate purity, and they take this as their own joy. Therefore, Bodhisattvas, with increased effort to purify sentient beings, constantly vow to remain in the realm of Samsara. This is the second non-special quality. Although Bodhisattvas are well aware of the joy of silence, they delight in enabling sentient beings to attain ultimate purity, and they take this as their own joy. Therefore, Bodhisattvas, with increased effort to purify sentient beings, constantly and diligently teach the Dharma (fǎ, teachings). This is the third non-special quality. Although Bodhisattvas have already accumulated the roots of virtue from the Six Paramitas (liù bō luó mì duō, Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom), they delight in enabling sentient beings to attain ultimate purity, and they take this as their own joy. Therefore, Bodhisattvas, with increased effort to purify sentient beings, give with pure intention, without expecting the maturation of the fruits of that giving. This is the fourth non-special quality. Bodhisattvas regard the benefit of others as their own benefit. Therefore, Bodhisattvas constantly manifest and engage in activities that benefit all sentient beings. This is the fifth non-special quality. Because Bodhisattva-Mahasattvas achieve these five qualities, the five special qualities are manifested and accomplished, it should be known. 'Equanimity' refers to the five types of equanimity that Bodhisattvas have towards all sentient beings. First, when a Bodhisattva-Mahasattva initially generates the aspiration for enlightenment, just as they make a great vow to attain Great Bodhi (dà pú tí, Great Enlightenment), they also generate equanimity for the benefit of all sentient beings. Second, Bodhisattva-Mahasattvas generate a compassionate heart towards all sentient beings, and this is equal. Third, Bodhisattva-Ma
訶薩于諸有情起如一子愛俱平等之心。四菩薩摩訶薩于從眾緣已生諸行。知是所想有情事已。了達一有情法性。即是一切有情法性。於一切有情所起平等法性智俱平等之心。五菩薩摩訶薩如於一有情行利益行。如是於一切有情亦行利益行。故於一切有情所起欲作利益事俱平等之心。如是名為菩薩摩訶薩于諸有情起於五種平等之心。
利益者。謂菩薩摩訶薩于諸有情作一切利益事。有五種相。應知。何等為五。一于違損事說正命法而引攝之。二于不隨順能饒益事說隨順法而引攝之。三無依苦惱貧匱無怙有情為作依怙而引攝之。四宣說趣于善趣之道而引攝之。五宣說三乘趣涅槃道而引攝之。
報恩者。謂菩薩摩訶薩于有恩有情所起於五種反報利益。何等為五。一安處有情令學己德。二方便安處令學他德。三無依無怙苦惱貧匱者為作依怙。四勸令供養諸佛如來。五令自書寫佛所說法。及受持供養。
欣贊者。有五種處。菩薩摩訶薩常應欣贊。何等為五。一值佛出世而得承事。二于如來所常聞六波羅蜜多相應菩薩藏法。三于成熟一切有情行堪任修習。四速證無上正等菩提。五證菩提已菩薩聲聞大眾和合。
不虛方便行者。謂菩薩摩訶薩于諸有情有五種不虛利益方便勝行。何等為五。一菩薩摩訶薩于諸
【現代漢語翻譯】 現代漢語譯本： 訶薩（菩薩的另一種音譯）對於一切有情眾生，生起如同對待自己唯一孩子的愛，具有完全平等的慈悲心。四、菩薩摩訶薩（偉大的菩薩）對於由各種因緣和合而生的諸行（一切事物），在認識到這些都是有情眾生所執著的事物之後，便能了達一個有情的法性（事物本性），即是一切有情的法性。因此，對於一切有情眾生，生起具有平等法性智慧的完全平等之心。五、菩薩摩訶薩如同對一個有情眾生施行利益之行，也同樣對一切有情眾生施行利益之行。因此，對於一切有情眾生，生起想要為他們做利益之事的完全平等之心。以上就是菩薩摩訶薩對於一切有情眾生所生起的五種平等之心。
利益，指的是菩薩摩訶薩為一切有情眾生做各種利益之事，有五種表現形式，應當瞭解。是哪五種呢？第一，對於那些行為違背正道、會帶來損害的事情，宣說正確的生命法則（正命），從而引導和攝受他們。第二，對於那些不順應但能帶來利益的事情，宣說順應的法則，從而引導和攝受他們。第三，對於那些無依無靠、受苦受難、貧困匱乏、沒有庇護的有情眾生，為他們提供依靠和庇護，從而引導和攝受他們。第四，宣說通往善趣（好的去處）的道路，從而引導和攝受他們。第五，宣說通往三乘（聲聞乘、緣覺乘、菩薩乘）涅槃的道路，從而引導和攝受他們。
報恩，指的是菩薩摩訶薩對於對自己有恩的有情眾生，生起五種回報利益的行為。是哪五種呢？第一，使有情眾生安住于學習自己的德行。第二，方便地使他們安住于學習他人的德行。第三，對於那些無依無靠、受苦受難、貧困匱乏的有情眾生，為他們提供依靠和庇護。第四，勸導他們供養諸佛如來（對佛的尊稱）。第五，讓他們親自書寫佛所說的法，並且受持和供養。
欣贊，有五種情況，菩薩摩訶薩應當經常欣喜讚歎。是哪五種呢？第一，值遇佛陀出世並且能夠承事供養。第二，在如來那裡經常聽聞與六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）相應的菩薩藏法（菩薩所修行的法）。第三，對於成熟一切有情眾生的行為能夠勝任修習。第四，迅速證得無上正等菩提（最高的覺悟）。第五，證得菩提之後，菩薩和聲聞大眾能夠和合相處。
不虛方便行，指的是菩薩摩訶薩對於一切有情眾生，有五種不虛的利益方便殊勝之行。是哪五種呢？第一，菩薩摩訶薩對於一切有情眾生……
【English Translation】 English version: A Bodhisattva (Enlightenment Being) generates a heart of love and equanimity towards all sentient beings, like the love for an only child. Fourth, a Bodhisattva-Mahasattva (Great Bodhisattva), upon recognizing that all conditioned phenomena arising from various causes and conditions are objects of attachment for sentient beings, understands that the Dharma-nature (true nature of reality) of one sentient being is the Dharma-nature of all sentient beings. Therefore, towards all sentient beings, they generate a heart of complete equanimity, endowed with the wisdom of the equal Dharma-nature. Fifth, a Bodhisattva-Mahasattva performs acts of benefit for one sentient being just as they perform acts of benefit for all sentient beings. Therefore, towards all sentient beings, they generate a heart of complete equanimity, desiring to perform beneficial acts for them. These are the five kinds of equanimous hearts that a Bodhisattva-Mahasattva generates towards all sentient beings.
'Benefit' refers to the Bodhisattva-Mahasattva performing all kinds of beneficial acts for all sentient beings, which manifest in five aspects. What are these five? First, for those whose actions are contrary to the right path and cause harm, they expound the Dharma of Right Livelihood (right way of living) to guide and gather them. Second, for those who are not compliant but can be benefited, they expound the compliant Dharma to guide and gather them. Third, for sentient beings who are without support, suffering, impoverished, and without refuge, they provide support and refuge to guide and gather them. Fourth, they expound the path to good destinies to guide and gather them. Fifth, they expound the path to Nirvana (liberation) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to guide and gather them.
'Repaying Kindness' refers to the Bodhisattva-Mahasattva generating five kinds of reciprocal beneficial actions towards sentient beings who have been kind to them. What are these five? First, they settle sentient beings in learning their own virtues. Second, they facilitate their settling in learning the virtues of others. Third, for sentient beings who are without support, suffering, impoverished, and without refuge, they provide support and refuge. Fourth, they encourage them to make offerings to all Buddhas (Enlightened Ones) and Tathagatas (Thus Gone Ones). Fifth, they encourage them to personally transcribe the Dharma spoken by the Buddha, and to uphold and make offerings to it.
'Joyful Praise' refers to five situations in which a Bodhisattva-Mahasattva should always rejoice and praise. What are these five? First, encountering the appearance of a Buddha in the world and being able to serve and make offerings. Second, frequently hearing from the Tathagata the Bodhisattva-pitaka Dharma (teachings for Bodhisattvas) corresponding to the Six Paramitas (perfections of giving, ethics, patience, effort, meditation, and wisdom). Third, being capable of diligently practicing the actions that mature all sentient beings. Fourth, quickly attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Fifth, after attaining Bodhi (enlightenment), the Bodhisattvas and Śrāvakas (disciples) live together harmoniously.
'Non-vain Expedient Practice' refers to the Bodhisattva-Mahasattva having five kinds of non-vain beneficial expedient excellent practices towards all sentient beings. What are these five? First, the Bodhisattva-Mahasattva towards all sentient beings...
有情以利益安樂意為先。二菩薩摩訶薩成就不顛倒覺。于利益安樂事如實了知。三以隨宜方便說種種法。令諸有情隨所堪任悉得調伏。此唯如來究竟堪能。四菩薩摩訶薩於一切時心無厭倦。五菩薩摩訶薩平等大悲于下中上諸有情所心無偏黨。複次嗢拖南曰。
不顛倒方便 退墮與勝進 相似實功德 善調伏有情
論曰。不顛倒方便者。謂菩薩摩訶薩有五種方便。攝一切正方便。應知。何等為五。一隨護方便。二無過方便。三擇力方便。四凈勝意樂方便。五入決定方便。隨護方便者。謂菩薩摩訶薩善護聰睿。以俱生智速攝受法。又善護憶念。由憶念故所攝受法持不忘失。又善護智慧。由智慧故於所攝受法善觀察義正慧通達。由遠離隨順聰睿憶念智慧退分因故。及由親近修習隨順住分勝分因故。又善護自心。由善防護諸根門故。又善護他心。由正方便護他心故。無過方便者。謂菩薩摩訶薩于諸善法無倒勇猛。無量無間迴向菩提。擇力方便者。謂即此一切住勝解行地中應知。凈勝意樂方便者。謂住凈勝意樂地及行正行地應知。入決定方便者。謂住決定地決定行地到究竟地應知。如是五種方便。總攝菩薩一切正方便應知。退墮者。謂諸菩薩五退分法應知。一不敬正法及說法者。二放逸懈怠。三習近煩惱。四習
【現代漢語翻譯】 現代漢語譯本：有情眾生以利益和安樂為首要目標。二、菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）成就了不顛倒的覺悟，對於利益和安樂之事能夠如實地瞭解。三、以適合的方式方法宣說種種佛法，使一切有情眾生都能根據自身的能力得到調伏。這件事只有如來（tathāgata，佛陀的稱號）才能究竟圓滿地做到。四、菩薩摩訶薩在任何時候內心都沒有厭倦。五、菩薩摩訶薩以平等的大悲心對待下、中、上等一切有情眾生，內心沒有偏袒和差別對待。接下來是總結偈頌： 不顛倒的方便，退墮和勝進，相似的真實功德，善於調伏有情。 論述：不顛倒的方便是指，菩薩摩訶薩有五種方便，總攝了一切正確的方便。應當瞭解。哪五種呢？一、隨護方便。二、無過方便。三、擇力方便。四、凈勝意樂方便。五、入決定方便。隨護方便是指，菩薩摩訶薩善於守護聰睿，以與生俱來的智慧迅速地攝受佛法。又善於守護憶念，由於憶念的緣故，所攝受的佛法能夠持久不忘失。又善於守護智慧，由於智慧的緣故，對於所攝受的佛法能夠善於觀察其意義，以正慧通達。由於遠離了那些隨順聰睿、憶念、智慧退步的因素，以及由於親近修習那些隨順住分和勝分的因素。又善於守護自己的心，由於善於防護諸根門（感官的入口）的緣故。又善於守護他人的心，由於以正確的方法守護他人心的緣故。無過方便是指，菩薩摩訶薩對於各種善法沒有顛倒的勇猛精進，無量無間斷地迴向菩提（bodhi，覺悟）。擇力方便是指，這所有的一切都應當在住勝解行地（Adhimukti-caryā-bhūmi，勝解行地）中瞭解。凈勝意樂方便是指，應當在住凈勝意樂地和行正行地中瞭解。入決定方便是指，應當在住決定地、決定行地，直到到達究竟地中瞭解。像這樣五種方便，總攝了菩薩一切正確的方便，應當瞭解。退墮是指，各種菩薩的五種退步的因素，應當瞭解。一、不尊敬正法以及說法的人。二、放逸懈怠。三、習慣親近煩惱。四、習慣
【English Translation】 English version: Sentient beings prioritize benefit and happiness. Second, Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) achieve non-inverted enlightenment and truly understand matters of benefit and happiness. Third, they teach various Dharmas (teachings) in appropriate ways, enabling all sentient beings to be tamed according to their abilities. Only the Tathāgata (tathāgata, title of the Buddha) can accomplish this perfectly. Fourth, Bodhisattva-Mahāsattvas never tire in their hearts at any time. Fifth, Bodhisattva-Mahāsattvas treat all sentient beings, whether inferior, middling, or superior, with equal great compassion, without partiality or discrimination in their hearts. Next is a summary verse: Non-inverted means, decline and progress, similar true merits, skillful taming of sentient beings. Treatise: Non-inverted means refers to the five means of Bodhisattva-Mahāsattvas, which encompass all correct means. It should be understood. What are the five? First, protective means. Second, faultless means. Third, selective power means. Fourth, pure superior intention means. Fifth, entering definitive means. Protective means refers to Bodhisattva-Mahāsattvas who are good at protecting intelligence, quickly absorbing the Dharma with innate wisdom. They are also good at protecting memory, so that the Dharma they have absorbed is not forgotten due to memory. They are also good at protecting wisdom, so that they can skillfully observe the meaning of the Dharma they have absorbed with wisdom and penetrate it with correct understanding. This is because they stay away from the causes that lead to the decline of intelligence, memory, and wisdom, and because they are close to and cultivate the causes that lead to the maintenance and advancement of these qualities. They are also good at protecting their own minds by guarding the gates of the senses. They are also good at protecting the minds of others by protecting their minds with correct means. Faultless means refers to Bodhisattva-Mahāsattvas who are undauntedly diligent in all good Dharmas, dedicating themselves to Bodhi (bodhi, enlightenment) immeasurably and continuously. Selective power means refers to all of this that should be understood in the Adhimukti-caryā-bhūmi (Adhimukti-caryā-bhūmi, the stage of aspiring conduct). Pure superior intention means refers to what should be understood in the stage of pure superior intention and the stage of righteous conduct. Entering definitive means refers to what should be understood in the stage of definitive, the stage of definitive conduct, until reaching the ultimate stage. These five means encompass all the correct means of Bodhisattvas and should be understood. Decline refers to the five factors of decline for various Bodhisattvas, which should be understood. First, disrespect for the correct Dharma and those who teach it. Second, indulgence and laziness. Third, habitual closeness to afflictions. Fourth, habitual
近惡行。五與余菩薩校量勝劣起增上慢。及於法顛倒起增上慢。
勝進者。謂諸菩薩五勝分法。即如其次第。翻前五種黑品應知。
相似功德者。謂諸菩薩五種相似功德。實是過失。應知。一于暴惡犯戒諸有情所。以是因緣作不饒益。二詐現具足威儀。三于隨順世間矯飾文詞及外道書論相應諸法。得預智者聰睿者數。四修行有罪施等善行。五宣說建立相似正法。廣令流佈。
實功德者。謂諸菩薩五種真實功德。應知。一于暴惡犯戒諸有情所。以是因緣起增上悲心。二自性具足威儀。三于如來所說清凈真實。若教若證得預智者聰睿者數。四修習無罪施等善行。五開示正法遮彼相似。
善調伏有情者。謂諸菩薩略於十處無倒調伏所化有情。一于離惡行處。二于離愛慾處。三于無違犯犯已出處。四于守護一切諸根門處。五于正知住處。六于離憒鬧處。七于遠離一切惡尋思處。八于離障處。九于離煩惱纏處。十于離煩惱品粗重處。複次嗢拖南曰。
諸菩薩受記 墮于決定數 定作常應作 最勝法應知
論曰。諸菩薩受記者。謂諸菩薩於六種位蒙諸如來授無上正等菩提記。一于種性位未發菩提心。二已發菩提心。三現前住。四不現前住五有時限。謂齊爾所時當證無上正等菩提。六無時
【現代漢語翻譯】 現代漢語譯本 接近惡行。五種情況與其餘菩薩比較勝劣而生起增上慢（認為自己比別人更勝一籌的傲慢）。以及對於佛法顛倒理解而生起增上慢。
勝進：指諸位菩薩的五種殊勝功德。與前述五種黑品（不好的方面）依次對應，應當瞭解。
相似功德：指諸位菩薩的五種相似功德，實際上是過失，應當瞭解。一、對於兇暴惡劣、違犯戒律的有情，因為這些因緣而做出不利於他們的行為。二、虛假地顯現具足威儀。三、對於順應世間的矯飾文辭以及與外道書論相應的各種法，得以列入智者、聰慧者的行列。四、修行有罪的佈施等善行。五、宣說建立相似於正法的法義，廣泛地使其流佈。
真實功德：指諸位菩薩的五種真實功德，應當瞭解。一、對於兇暴惡劣、違犯戒律的有情，因為這些因緣而生起更強烈的悲憫之心。二、自性具足威儀。三、對於如來所說的清凈真實的教法和證法，得以列入智者、聰慧者的行列。四、修習無罪的佈施等善行。五、開示真正的佛法，遮止那些相似的法義。
善於調伏有情：指諸位菩薩在十個方面正確無誤地調伏所要教化的有情。一、在遠離惡行的地方。二、在遠離愛慾的地方。三、在沒有違犯，即使違犯也能懺悔改正的地方。四、在守護一切諸根門（眼、耳、鼻、舌、身、意）的地方。五、在保持正念正知的地方。六、在遠離喧囂的地方。七、在遠離一切惡尋思（不好的念頭）的地方。八、在遠離障礙的地方。九、在遠離煩惱纏縛的地方。十、在遠離煩惱品粗重（煩惱的習氣）的地方。再次，用偈頌概括：
諸菩薩受記，墮于決定數，定作常應作，最勝法應知。
論述：諸菩薩受記，指諸位菩薩在六種階段蒙受諸位如來授予無上正等菩提的授記。一、在種性位（具有成佛的潛質）但尚未發起菩提心。二、已經發起菩提心。三、現前安住于菩薩的修行。四、不現前安住于菩薩的修行。五、有時限，即到某個時間將會證得無上正等菩提。六、沒有時限。
【English Translation】 English version Approaching evil conduct. In five instances, comparing one's own merits and demerits with other Bodhisattvas, giving rise to increased arrogance (thinking oneself superior to others). And giving rise to increased arrogance due to a distorted understanding of the Dharma.
'Superior Progress' refers to the five excellent qualities of Bodhisattvas. These correspond sequentially to the aforementioned five black qualities (negative aspects), and should be understood.
'Similar Merits' refers to the five similar merits of Bodhisattvas, which are actually faults and should be understood. 1. Towards sentient beings who are violent, wicked, and violate precepts, creating non-beneficial actions due to these causes. 2. Falsely displaying complete dignified behavior. 3. Being counted among the wise and intelligent for conforming to worldly embellished language and doctrines corresponding to non-Buddhist scriptures. 4. Practicing sinful good deeds such as giving. 5. Proclaiming and establishing teachings similar to the true Dharma, widely spreading them.
'Real Merits' refers to the five real merits of Bodhisattvas, which should be understood. 1. Towards sentient beings who are violent, wicked, and violate precepts, giving rise to increased compassion due to these causes. 2. Naturally possessing dignified behavior. 3. Being counted among the wise and intelligent for the pure and true teachings and realizations spoken by the Tathagata. 4. Practicing faultless good deeds such as giving. 5. Revealing the true Dharma and refuting those that are similar.
'Skillfully Subduing Sentient Beings' refers to Bodhisattvas correctly and flawlessly subduing sentient beings to be taught in ten aspects. 1. In places away from evil conduct. 2. In places away from desire. 3. In places where there is no transgression, and even if there is, there is repentance and correction. 4. In places where all sense faculties (eyes, ears, nose, tongue, body, mind) are guarded. 5. In places where right mindfulness and right knowledge are maintained. 6. In places away from noise and disturbance. 7. In places away from all evil thoughts. 8. In places away from obstacles. 9. In places away from the entanglements of afflictions. 10. In places away from the heaviness of afflictions. Furthermore, a summary in verse:
The predictions of Bodhisattvas, fall into a definite number, definite actions, constant actions should be done, the most excellent Dharma should be known.
Discussion: 'The predictions of Bodhisattvas' refers to Bodhisattvas receiving predictions of unsurpassed complete enlightenment from the Tathagatas in six stages. 1. In the stage of potential (having the potential to become a Buddha) but without having generated the aspiration for enlightenment. 2. Having already generated the aspiration for enlightenment. 3. Presently abiding in the practice of a Bodhisattva. 4. Not presently abiding in the practice of a Bodhisattva. 5. Having a time limit, that is, at a certain time, unsurpassed complete enlightenment will be attained. 6. Having no time limit.
限。謂不說決定時限。
墮于決定數者。謂諸菩薩有三種墮決定位。一種性墮決定。二發心墮決定。三不虛行墮決定。
種性墮決定者。謂諸菩薩住種性位。便墮菩薩決定之數。何以故。由諸菩薩成就種性。若遇勝緣必定堪任證阿耨多羅三藐三菩提故。發心墮決定者。謂諸菩薩于阿耨多羅三藐三菩提起決定心。乃至證於無上正等覺。不復退轉。
不虛行墮決定者。謂諸菩薩已得自在。如其所欲隨所造修。諸菩薩行無有空過。依此最後墮決定位故。如來為諸菩薩授墮決定記。定作者。謂諸菩薩於五種處。決定應作。若不作者。必不堪任證於無上正等菩提。云何為五。一發菩提心。二于諸有情起于憐愍。三勇猛精勤。四於五明處方便修習。五心無厭倦。常應作者。謂諸菩薩於五種處常應修作。一常應修作不放逸行。二無依無怙苦惱有情為作依怙。三常應修作供養佛行。四常應遍知誤失不誤失。五於一切所作若行若住諸作意中。常應修作。大菩提心以為導首。
最勝法者。謂諸菩薩於十種同意最勝法。應受持應建立。以為最上。云何為十。一菩薩種性。于諸種性最為殊勝。二初發菩提心。于諸正愿最為殊勝。三正勤般若。於一切度最為殊勝。四愛語。于諸攝法最為殊勝。五如來。于諸有情最為殊勝
【現代漢語翻譯】 現代漢語譯本 不說決定時限，指的是不說確定的時間期限。
墮于決定數者，指的是菩薩有三種墮入決定位的狀態：一是種性墮決定，二是發心墮決定，三是不虛行墮決定。
種性墮決定者，指的是菩薩安住于種性位時，便墮入菩薩決定的行列。為什麼呢？因為菩薩成就種性后，如果遇到殊勝的因緣，必定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。發心墮決定者，指的是菩薩對於阿耨多羅三藐三菩提發起堅定的心，乃至證得無上正等覺，不再退轉。
不虛行墮決定者，指的是菩薩已經獲得自在，能夠如其所愿地隨心造作和修行，菩薩的修行不會徒勞無功，依靠這最後墮入決定位。如來為菩薩授記，預言他們墮入決定位。定作者，指的是菩薩在五種情況下，必須要做的事情。如果不做，必定不能證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這五種情況是什麼呢？一是發菩提心（Bodhicitta，覺悟之心），二是對一切有情（sentient beings，眾生）生起憐憫之心，三是勇猛精進，四是在五明處方便修習，五是內心沒有厭倦。常應作者，指的是菩薩在五種情況下應該經常修作。一是經常修作不放逸行，二是為無依無靠、受苦受難的有情（sentient beings，眾生）做依靠，三是經常修作供養佛的修行，四是經常普遍地瞭解錯誤和不錯誤，五是在一切所作所為，無論是行走還是安住，所有的作意中，經常修作以大菩提心（Mahabodhi-citta，偉大的覺悟之心）為引導。
最勝法者，指的是菩薩在十種同類事物中最殊勝的法，應該受持和建立，作為最上的。這十種是什麼呢？一是菩薩種性，在各種種性中最為殊勝。二是初發菩提心（Bodhicitta，覺悟之心），在各種正愿中最為殊勝。三是正勤般若（Prajna，智慧），在一切度（Paramita，波羅蜜）中最為殊勝。四是愛語，在各種攝法中最為殊勝。五是如來（Tathagata，佛），在一切有情（sentient beings，眾生）中最為殊勝。
【English Translation】 English version 'Not speaking of a definite time limit' means not specifying a fixed time period.
'Falling into a determined number' refers to Bodhisattvas having three kinds of falls into a determined position: first, falling into a determined nature; second, falling into a determined aspiration; and third, falling into a determined non-vain practice.
'Falling into a determined nature' refers to Bodhisattvas dwelling in the nature position, thereby falling into the determined number of Bodhisattvas. Why? Because when Bodhisattvas achieve nature, if they encounter superior conditions, they will certainly be capable of attaining Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). 'Falling into a determined aspiration' refers to Bodhisattvas generating a firm aspiration for Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), and until they attain unsurpassed complete enlightenment, they will not regress.
'Falling into a determined non-vain practice' refers to Bodhisattvas who have already attained freedom, able to create and cultivate as they wish. The practices of Bodhisattvas are never in vain, relying on this final fall into a determined position. The Tathagata (Buddha) bestows predictions upon Bodhisattvas, foretelling their fall into a determined position. 'Determined actions' refer to the five things that Bodhisattvas must do. If they do not do them, they will certainly not be able to attain unsurpassed complete Bodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment). What are these five? First, generating Bodhicitta (the mind of enlightenment); second, arising compassion for all sentient beings; third, being courageous and diligent; fourth, skillfully practicing in the five sciences; and fifth, not having weariness in the mind. 'Actions that should always be done' refer to the five things that Bodhisattvas should always cultivate. First, they should always cultivate non-negligence; second, they should be a refuge for sentient beings who are without refuge or protection and are suffering; third, they should always cultivate the practice of making offerings to the Buddha; fourth, they should always universally know what is erroneous and not erroneous; and fifth, in all actions, whether walking or dwelling, in all intentions, they should always cultivate with the great Bodhicitta (Mahabodhi-citta, great mind of enlightenment) as the guide.
'The most excellent Dharma' refers to the ten kinds of most excellent Dharmas among similar things that Bodhisattvas should uphold and establish as the highest. What are these ten? First, the Bodhisattva nature is the most excellent among all natures. Second, the initial generation of Bodhicitta (the mind of enlightenment) is the most excellent among all correct vows. Third, diligent Prajna (wisdom) is the most excellent among all Paramitas (perfections). Fourth, loving speech is the most excellent among all methods of gathering. Fifth, the Tathagata (Buddha) is the most excellent among all sentient beings.
。六悲。于諸無量最為殊勝。七第四靜慮。于諸靜慮最為殊勝。八空三摩地。於三三摩地最為殊勝。九滅盡定。於九次第定最為殊勝。十清凈方便善巧。于諸方便善巧最為殊勝。複次嗢拖南曰。
諸施設建立 一切法尋思 及如實遍智 並及諸無量 宣說果利益 大乘性與攝 菩薩十應知 建立諸名號
論曰。諸施設建立者。謂諸菩薩四種施設建立。唯有如來及諸菩薩能正施設建立。非餘一切若天若人若沙門若婆羅門所能施設建立。除竊佛法安置己論。何等為四。一法施設建立。二諦施設建立。三道理施設建立。四乘施設建立。
法施設建立者。謂素怛纜等十二分教次第撰集次第安置次第製造。是名法施設建立。諦施設建立者。謂或立一諦以不虛妄義。唯是一更無第二。或立二諦。一世俗諦。二勝義諦。或立三諦。一相諦。二詮諦。三用諦。或立四諦。一苦諦。二集諦。三滅諦。四道諦。或立五諦。一因諦。二果諦。三能知諦。四所知諦。五不二諦。或立六諦。一真諦。二妄諦。三應知諦。四應斷諦。五應證諦。六應修諦。或立七諦。一愛味諦。二過患諦。三出離諦。四法性諦。五勝解諦。六聖諦。七非聖諦。或立八諦。一行苦諦。二壞苦諦。三苦苦諦。四流轉諦。五流息諦。六雜染
【現代漢語翻譯】 現代漢語譯本：六、大悲（Mahākaruṇā）。於一切無量之中，大悲最為殊勝。七、第四靜慮（caturtha-dhyāna）。於一切靜慮之中，第四靜慮最為殊勝。八、空三摩地（śūnyatā-samādhi）。於三種三摩地之中，空三摩地最為殊勝。九、滅盡定（nirodha-samāpatti）。於九次第定之中，滅盡定最為殊勝。十、清凈方便善巧。於一切方便善巧之中，清凈方便善巧最為殊勝。複次，總結偈頌說： 『諸施設建立，一切法尋思，及如實遍智，並及諸無量，宣說果利益，大乘性與攝，菩薩十應知，建立諸名號。』 論曰：『諸施設建立』是指菩薩的四種施設建立。只有如來（Tathāgata）和諸菩薩才能正確地施設建立，不是其他一切天、人、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）所能施設建立的，除非是竊取佛法安置在自己的理論中。哪四種呢？一、法施設建立。二、諦施設建立。三、道理施設建立。四、乘施設建立。 法施設建立是指將素怛纜（sūtra）等十二分教次第撰集、次第安置、次第製造。這稱為法施設建立。諦施設建立是指或者建立一諦，以不虛妄的意義來說，唯有一，更無第二。或者建立二諦，一為世俗諦（saṃvṛti-satya），二為勝義諦（paramārtha-satya）。或者建立三諦，一為相諦，二為詮諦，三為用諦。或者建立四諦，一為苦諦（duḥkha-satya），二為集諦（samudaya-satya），三為滅諦（nirodha-satya），四為道諦（mārga-satya）。或者建立五諦，一為因諦，二為果諦，三為能知諦，四為所知諦，五為不二諦。或者建立六諦，一為真諦，二為妄諦，三為應知諦，四為應斷諦，五為應證諦，六為應修諦。或者建立七諦，一為愛味諦，二為過患諦，三為出離諦，四為法性諦，五為勝解諦，六為聖諦，七為非聖諦。或者建立八諦，一為行苦諦，二為壞苦諦，三為苦苦諦，四為流轉諦，五為流息諦，六為雜染
【English Translation】 English version: Six, Great Compassion (Mahākaruṇā). Among all immeasurables, great compassion is the most supreme. Seven, the Fourth Dhyāna (caturtha-dhyāna). Among all dhyānas, the fourth dhyāna is the most supreme. Eight, the Emptiness Samādhi (śūnyatā-samādhi). Among the three samādhis, the emptiness samādhi is the most supreme. Nine, the Cessation Attainment (nirodha-samāpatti). Among the nine sequential attainments, the cessation attainment is the most supreme. Ten, pure skillful means. Among all skillful means, pure skillful means are the most supreme. Furthermore, the summary verse says: 『The establishments and constructions, the investigation of all dharmas, and the true and complete knowledge, along with the immeasurables, the declaration of the benefits of the results, the nature and scope of the Mahāyāna, the ten things that Bodhisattvas should know, and the establishment of various names.』 The treatise says: 『The establishments and constructions』 refer to the four establishments and constructions of Bodhisattvas. Only the Tathāgata and the Bodhisattvas can correctly establish and construct; not all other gods, humans, Śrāmaṇas (Śrāmaṇa), or Brāhmaṇas (Brāhmaṇa) can establish and construct, unless they steal the Buddha's teachings and place them in their own theories. What are the four? First, the establishment and construction of the Dharma. Second, the establishment and construction of the Truths. Third, the establishment and construction of the Reason. Fourth, the establishment and construction of the Vehicle. The establishment and construction of the Dharma refers to the sequential compilation, sequential arrangement, and sequential creation of the twelve divisions of teachings, such as the Sūtras (sūtra). This is called the establishment and construction of the Dharma. The establishment and construction of the Truths refers to either establishing one Truth, in the sense of non-falsity, being only one and no second. Or establishing two Truths, one being the Conventional Truth (saṃvṛti-satya), and the other being the Ultimate Truth (paramārtha-satya). Or establishing three Truths, one being the Truth of Appearance, the second being the Truth of Expression, and the third being the Truth of Function. Or establishing four Truths, one being the Truth of Suffering (duḥkha-satya), the second being the Truth of Accumulation (samudaya-satya), the third being the Truth of Cessation (nirodha-satya), and the fourth being the Truth of the Path (mārga-satya). Or establishing five Truths, one being the Truth of Cause, the second being the Truth of Effect, the third being the Truth of the Knower, the fourth being the Truth of the Known, and the fifth being the Truth of Non-duality. Or establishing six Truths, one being the Truth of Reality, the second being the Truth of Illusion, the third being the Truth to be Known, the fourth being the Truth to be Abandoned, the fifth being the Truth to be Realized, and the sixth being the Truth to be Cultivated. Or establishing seven Truths, one being the Truth of Delight, the second being the Truth of Fault, the third being the Truth of Escape, the fourth being the Truth of Dharma-nature, the fifth being the Truth of Understanding, the sixth being the Noble Truth, and the seventh being the Non-noble Truth. Or establishing eight Truths, one being the Truth of Suffering of Action, the second being the Truth of Suffering of Change, the third being the Truth of Suffering of Suffering, the fourth being the Truth of Transmigration, the fifth being the Truth of Cessation of Transmigration, and the sixth being the Contaminated
諦。七清凈諦。八正方便諦。或立九諦。一無常諦。二苦諦。三空諦。四無我諦。五有愛諦。六無有愛諦。七彼斷方便諦。八有餘依涅槃諦。九無餘依涅槃諦。或立十諦。一逼切苦諦二所受用不具足苦諦。三界性乖違苦諦四愛壞苦諦。五粗重苦諦。六業諦。七煩惱諦。八聽聞正法如理作意諦。九正見諦。十正見果諦。如是名為菩薩諦施設建立。若廣分別無量應知。
道理施設建立者。有四種道理。一觀待道理。二作用道理。三證成道理。四法爾道理。是名道理施設建立應知。乘施設建立者。謂聲聞獨覺無上大乘。各有七種施設建立應知。
聲聞乘七種施設建立者。一於四聖諦諸無倒慧。二此慧所依。三此慧所緣。四此慧伴類。五慧所作業。六助慧資糧。七慧所證果。如聲聞乘如是七種施設建立。獨覺乘亦爾。
無上大乘七種施設建立者。一緣離言說一切法真如無分別平等出離慧。二此慧所依。三此慧所緣。四此慧伴類。五慧所作業。六助慧資糧。七慧所證果。是名三乘七種施設建立應知。如是三世諸佛菩薩。皆由此四正施設正建立無增無減。
一切法尋思者。謂諸菩薩於一切法為欲證得如實遍智。起四尋思。如前已說。
如實遍智者。謂諸菩薩於一切法起四種如實遍智。如前已說。
【現代漢語翻譯】 現代漢語譯本 諦。有七清凈諦。有八正方便諦。或者建立九諦：一是無常諦，二是苦諦，三是空諦，四是無我諦，五是有愛諦，六是無有愛諦，七是斷除有愛的方便諦，八是有餘依涅槃（Nirvana）諦，九是無餘依涅槃（Nirvana）諦。或者建立十諦：一是逼迫的苦諦，二是所受用不圓滿的苦諦，三是界性乖違的苦諦，四是愛別離的苦諦，五是粗重的苦諦，六是業諦，七是煩惱諦，八是聽聞正法如理作意的諦，九是正見諦，十是正見果諦。這些都叫做菩薩的諦的施設建立。如果廣泛地分別，應該是無量的。
道理的施設建立方面，有四種道理：一是觀待道理，二是作用道理，三是證成道理，四是法爾道理。這叫做道理的施設建立，應當知道。乘的施設建立方面，指的是聲聞乘、獨覺乘、無上大乘。每種乘都有七種施設建立，應當知道。
聲聞乘的七種施設建立是：一是對四聖諦的沒有顛倒的智慧，二是這種智慧所依賴的基礎，三是這種智慧所緣的對象，四是這種智慧的同伴，五是智慧所做的事業，六是輔助智慧的資糧，七是智慧所證得的果。像聲聞乘這樣有七種施設建立，獨覺乘也是這樣。
無上大乘的七種施設建立是：一是緣于離言說的一切法真如的無分別平等出離慧，二是這種智慧所依賴的基礎，三是這種智慧所緣的對象，四是這種智慧的同伴，五是智慧所做的事業，六是輔助智慧的資糧，七是智慧所證得的果。這叫做三乘的七種施設建立，應當知道。像這樣，三世諸佛菩薩，都是由此四種正確的施設、正確的建立，沒有增加也沒有減少。
一切法的尋思方面，指的是諸位菩薩爲了證得如實遍智，對一切法發起四種尋思，如前面已經說過的。
如實遍智方面，指的是諸位菩薩對一切法發起四種如實遍智，如前面已經說過的。
【English Translation】 English version Truth. There are seven pure truths. There are eight right expedient truths. Or establish nine truths: first, the truth of impermanence; second, the truth of suffering; third, the truth of emptiness; fourth, the truth of non-self; fifth, the truth of attachment; sixth, the truth of non-attachment; seventh, the truth of the means to cut off attachment; eighth, the truth of Nirvana (Nirvana) with remainder; ninth, the truth of Nirvana (Nirvana) without remainder. Or establish ten truths: first, the truth of pressing suffering; second, the truth of suffering from incomplete enjoyment; third, the truth of suffering from the disharmony of elements; fourth, the truth of suffering from the separation of loved ones; fifth, the truth of heavy suffering; sixth, the truth of karma; seventh, the truth of afflictions; eighth, the truth of listening to the right Dharma and attending to it properly; ninth, the truth of right view; tenth, the truth of the fruit of right view. These are called the establishment of truths by Bodhisattvas. If one were to extensively differentiate them, they would be immeasurable.
Regarding the establishment of reasons, there are four kinds of reasons: first, the reason of dependence; second, the reason of function; third, the reason of proof; fourth, the reason of suchness. This is called the establishment of reasons, and it should be known. Regarding the establishment of vehicles, it refers to the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Unsurpassed Great Vehicle. Each vehicle has seven kinds of establishments, which should be known.
The seven kinds of establishments of the Sravaka Vehicle are: first, the non-inverted wisdom regarding the Four Noble Truths; second, the basis upon which this wisdom relies; third, the object that this wisdom cognizes; fourth, the companions of this wisdom; fifth, the actions performed by this wisdom; sixth, the resources that aid this wisdom; seventh, the fruit attained by this wisdom. Like the Sravaka Vehicle, there are seven kinds of establishments, and the Pratyekabuddha Vehicle is also like this.
The seven kinds of establishments of the Unsurpassed Great Vehicle are: first, the non-discriminating, equal, liberating wisdom that cognizes the suchness of all phenomena, which is beyond words; second, the basis upon which this wisdom relies; third, the object that this wisdom cognizes; fourth, the companions of this wisdom; fifth, the actions performed by this wisdom; sixth, the resources that aid this wisdom; seventh, the fruit attained by this wisdom. This is called the seven kinds of establishments of the three vehicles, and it should be known. Like this, all Buddhas and Bodhisattvas of the three times, through these four correct establishments, without increase or decrease.
Regarding the investigation of all phenomena, it refers to the four investigations that Bodhisattvas initiate towards all phenomena in order to attain true and complete knowledge, as previously mentioned.
Regarding true and complete knowledge, it refers to the four kinds of true and complete knowledge that Bodhisattvas initiate towards all phenomena, as previously mentioned.
諸無量者。謂諸菩薩依五無量。能起一切善巧作用。何者為五。一有情界無量。二世界無量。三法界無量。四所調伏界無量。五調伏方便界無量。
有情界無量者。謂六十四種有情眾。一那洛迦。二傍生。三鬼趣。四天。五人。六剎帝利。七婆羅門。八吠舍。九戍達羅。十女。十一男。十二非男非女。十三下品。十四中品。十五上品。十六在家。十七出家。十八苦行。十九律儀。二十不律儀。二十一非律儀非不律儀。二十二已離欲。二十三未離欲。二十四邪定聚。二十五正定聚。二十六不定聚。二十七苾芻。二十八苾芻尼。二十九式叉摩那。三十勤策男。三十一勤策女。三十二鄔波索迦。三十三鄔波斯迦。三十四習三摩地者。三十五溫誦經者。三十六供侍病者。三十七長宿。三十八中年。三十九少年。四十阿遮利耶。四十一鄔波柁耶。四十二共住。四十三近住。四十四賓客。四十五監僧事者。四十六樂利養者。四十七樂恭敬者。四十八樂遠離者。四十九多聞者。五十有智者。五十一大福者。五十二法隨法行者。五十三持素恒纜者。五十四持毗柰耶者。五十五持摩怛理迦者。五十六異生者。五十七見諦者。五十八學者。五十九無學者。六十聲聞。六十一獨覺。六十二菩提薩埵。六十三轉輪聖王。六十四如來
【現代漢語翻譯】 現代漢語譯本： 諸位具有無量功德者，指的是各位菩薩依靠五種無量，能夠發起一切善巧的作用。哪五種無量呢？第一是有情界無量，第二是世界無量，第三是法界無量，第四是所調伏界無量，第五是調伏方便界無量。 有情界無量，指的是六十四種有情眾生。第一是那洛迦（地獄眾生），第二是傍生（畜生），第三是鬼趣（餓鬼），第四是天（天人），第五是人（人類），第六是剎帝利（國王種姓），第七是婆羅門（祭司種姓），第八是吠舍（商人種姓），第九是戍達羅（奴隸種姓），第十是女（女性），第十一是男（男性），第十二是非男非女（雙性人），第十三是下品（下等），第十四是中品（中等），第十五是上品（上等），第十六是在家（居士），第十七是出家（僧侶），第十八是苦行（苦行者），第十九是律儀（持戒者），第二十是不律儀（破戒者），第二十一是非律儀非不律儀（非持戒非破戒者），第二十二是已離欲（已斷除慾望者），第二十三是未離欲（未斷除慾望者），第二十四是邪定聚（入邪定者），第二十五是正定聚（入正定者），第二十六是不定聚（未入定者），第二十七是苾芻（比丘），第二十八是苾芻尼（比丘尼），第二十九是式叉摩那（式叉摩那女），第三十是勤策男（沙彌），第三十一是勤策女（沙彌尼），第三十二是鄔波索迦（優婆塞），第三十三是鄔波斯迦（優婆夷），第三十四是習三摩地者（修習禪定者），第三十五是溫誦經者（複習經典者），第三十六是供侍病者（侍奉病人者），第三十七是長宿（年長者），第三十八是中年（中年人），第三十九是少年（年輕人），第四十是阿遮利耶（阿阇梨），第四十一是鄔波柁耶（鄔波馱耶），第四十二是共住（共住者），第四十三是近住（近處居住者），第四十四是賓客（客人），第四十五是監僧事者（管理僧事者），第四十六是樂利養者（喜歡供養者），第四十七是樂恭敬者（喜歡恭敬者），第四十八是樂遠離者（喜歡遠離者），第四十九是多聞者（博學多聞者），第五十是有智者（有智慧者），第五十一是大福者（有大福報者），第五十二是法隨法行者（依法修行者），第五十三是持素恒纜者（持經者），第五十四是持毗柰耶者（持律者），第五十五是持摩怛理迦者（持論者），第五十六是異生者（凡夫），第五十七是見諦者（見真諦者），第五十八是學者（有學），第五十九是無學者（無學），第六十是聲聞（聲聞乘），第六十一是獨覺（獨覺乘），第六十二是菩提薩埵（菩薩），第六十三是轉輪聖王（轉輪聖王），第六十四是如來（佛）。
【English Translation】 English version: Those who are immeasurable refer to the Bodhisattvas who, relying on the five immeasurables, can initiate all skillful activities. What are the five? First, the immeasurability of sentient beings; second, the immeasurability of worlds; third, the immeasurability of the Dharma realm; fourth, the immeasurability of those to be tamed; and fifth, the immeasurability of the means of taming. The immeasurability of sentient beings refers to the sixty-four kinds of sentient beings. First, Narakas (hell beings); second, animals (beasts); third, pretas (hungry ghosts); fourth, devas (gods); fifth, humans (people); sixth, Kshatriyas (warrior caste); seventh, Brahmins (priest caste); eighth, Vaishyas (merchant caste); ninth, Shudras (laborer caste); tenth, women (females); eleventh, men (males); twelfth, neither male nor female (hermaphrodites); thirteenth, inferior (lower class); fourteenth, middling (middle class); fifteenth, superior (upper class); sixteenth, householders (laypeople); seventeenth, renunciants (monastics); eighteenth, ascetics (practitioners of austerities); nineteenth, those with precepts (those who uphold vows); twentieth, those without precepts (those who break vows); twenty-first, neither with nor without precepts (neither upholding nor breaking vows); twenty-second, those who have abandoned desire (those who have eliminated desire); twenty-third, those who have not abandoned desire (those who have not eliminated desire); twenty-fourth, those in wrong concentration (those who enter into wrong samadhi); twenty-fifth, those in right concentration (those who enter into right samadhi); twenty-sixth, those in undetermined concentration (those who have not entered samadhi); twenty-seventh, Bhikshus (monks); twenty-eighth, Bhikshunis (nuns); twenty-ninth, Shikshamanas (probationary nuns); thirtieth, Shramaneras (male novices); thirty-first, Shramanerikas (female novices); thirty-second, Upasakas (male lay followers); thirty-third, Upasikas (female lay followers); thirty-fourth, those who practice samadhi (those who cultivate meditation); thirty-fifth, those who recite scriptures (those who review scriptures); thirty-sixth, those who attend to the sick (those who care for the ill); thirty-seventh, elders (older people); thirty-eighth, middle-aged (middle-aged people); thirty-ninth, young people (young people); fortieth, Acharyas (teachers); forty-first, Upadhyayas (preceptors); forty-second, those who live together (cohabitants); forty-third, those who live nearby (those who live nearby); forty-fourth, guests (visitors); forty-fifth, those who oversee monastic affairs (those who manage monastic affairs); forty-sixth, those who enjoy offerings (those who like offerings); forty-seventh, those who enjoy respect (those who like respect); forty-eighth, those who enjoy solitude (those who like solitude); forty-ninth, the learned (those who are learned); fiftieth, the wise (those who are wise); fifty-first, those with great merit (those with great merit); fifty-second, those who practice the Dharma in accordance with the Dharma (those who practice the Dharma according to the Dharma); fifty-third, those who uphold the Sutras (those who uphold the Sutras); fifty-fourth, those who uphold the Vinaya (those who uphold the Vinaya); fifty-fifth, those who uphold the Matrikas (those who uphold the Matrikas); fifty-sixth, ordinary beings (mundane beings); fifty-seventh, those who have seen the truth (those who have seen the truth); fifty-eighth, learners (those in training); fifty-ninth, non-learners (those beyond training); sixtieth, Shravakas (listeners); sixty-first, Pratyekabuddhas (solitary Buddhas); sixty-second, Bodhisattvas (enlightenment beings); sixty-third, Chakravartin kings (wheel-turning kings); sixty-fourth, Tathagatas (Buddhas).
若依身相續差別則無量無邊。世界無量者。謂十方無量世界無量名差別。如此世界名曰索訶。此界梵王名索訶主。如是等無量差別應知。
法界無量者。謂善法不善法無記法。如是等差別門無量應知。
所調伏界無量者。或立一種所調伏。謂一切有情中可調伏者是一類故。或立二種。一具縛。二不具縛。或立三種。一鈍根。二中根。三利根。或立四種。一剎帝利。二婆羅門。三吠舍。四戍達羅。或立五種。一貪行。二瞋行。三癡行。四慢行。五覺行。或立六種。一在家。二出家。三成熟。四未成熟。五解脫。六未解脫。或立七種。一信敬。二輕毀。三中庸。四廣說。五略開智。六常所調伏。七隨緣。所引。謂遇如是如是緣即如是如是轉變。或立八種。謂八部眾。從剎帝利眾乃至梵眾。或立九種。一如來所化。二聲聞所化。三獨覺所化。四菩薩所化。五難調伏。六易調伏。七軟語調伏。八訶擯調伏。九或遠或近調伏。或立十種。一那落迦。二傍生。三鬼趣。四欲界天。五人。六中有。七色有。八無色有。九有想無想。十非有想非無想。如是略說五十五種。若依相續差別則有無量應知。問有情界無量。所調伏界無量。有何差別。答有情界者。謂無差別。一切有情若有種性若無種性。所調伏界者。謂唯有種性諸
【現代漢語翻譯】 現代漢語譯本：如果根據身相續的差別來區分，那將是無量無邊的。世界的無量，指的是十方無量世界有無量名稱的差別。比如這個世界名叫索訶（Sokaha，意為堪忍世界），這個世界的梵天之王名叫索訶主（Sokahapati，意為索訶世界的統治者）。像這樣無量的差別應該知曉。
法界的無量，指的是善法、不善法、無記法。像這樣的差別門有無量，應該知曉。
所調伏界的無量，或者立為一種所調伏，即一切有情中可以被調伏的都是一類。或者立為兩種：一是有束縛，二是沒有束縛。或者立為三種：一是鈍根，二是中根，三是利根。或者立為四種：一是剎帝利（Ksatriya，統治階級），二是婆羅門（Brahmana，祭司階級），三是吠舍（Vaisya，商人階級），四是戍達羅（Sudra，奴隸階級）。或者立為五種：一是貪行，二是瞋行，三是癡行，四是慢行，五是覺行。或者立為六種：一是在家，二是出家，三是成熟，四是未成熟，五是解脫，六是未解脫。或者立為七種：一是信敬，二是輕毀，三是中庸，四是廣說，五是略開智，六是常所調伏，七是隨緣所引，即遇到什麼樣的因緣就產生什麼樣的轉變。或者立為八種：即八部眾，從剎帝利眾乃至梵眾。或者立為九種：一是如來所化，二是聲聞所化，三是獨覺所化，四是菩薩所化，五是難調伏，六是易調伏，七是軟語調伏，八是訶擯調伏，九是或遠或近調伏。或者立為十種：一是那落迦（Naraka，地獄），二是傍生（動物），三是鬼趣（餓鬼道），四是欲界天（欲界天人），五是人，六是中有（中陰身），七是色有（色界天人），八是無色有（無色界天人），九是有想無想（有想無想天），十是非有想非無想（非想非非想天）。像這樣簡略地說有五十五種，如果根據相續的差別來區分，那將有無量。問：有情界的無量和所調伏界的無量，有什麼差別？答：有情界指的是沒有差別，一切有情無論有沒有種性。所調伏界指的是隻有有種性的那些。
【English Translation】 English version: If based on the differences in the continuity of bodies, then it would be immeasurable and boundless. The immeasurability of worlds refers to the immeasurable names and differences of the immeasurable worlds in the ten directions. For example, this world is called Sokaha (Sokaha, meaning the world of endurance), and the Brahma king of this world is called Sokahapati (Sokahapati, meaning the ruler of the Sokaha world). Such immeasurable differences should be known.
The immeasurability of the Dharma realm refers to good dharmas, unwholesome dharmas, and neutral dharmas. Such different gates should be known as immeasurable.
The immeasurability of the realm to be tamed: it can be established as one type of those to be tamed, meaning that all sentient beings who can be tamed are of one category. Or it can be established as two types: one with bonds and one without bonds. Or it can be established as three types: one with dull faculties, one with medium faculties, and one with sharp faculties. Or it can be established as four types: one is Ksatriya (Ksatriya, the ruling class), two is Brahmana (Brahmana, the priestly class), three is Vaisya (Vaisya, the merchant class), and four is Sudra (Sudra, the slave class). Or it can be established as five types: one with greed, two with anger, three with delusion, four with pride, and five with awakening. Or it can be established as six types: one is householder, two is renunciate, three is mature, four is immature, five is liberated, and six is unliberated. Or it can be established as seven types: one with faith and respect, two with contempt and slander, three with neutrality, four with extensive explanation, five with brief opening of wisdom, six is constantly tamed, and seven is led by conditions, meaning that encountering such and such conditions will produce such and such transformations. Or it can be established as eight types: the eight assemblies, from the Ksatriya assembly to the Brahma assembly. Or it can be established as nine types: one is transformed by the Tathagata, two is transformed by the Sravaka, three is transformed by the Pratyekabuddha, four is transformed by the Bodhisattva, five is difficult to tame, six is easy to tame, seven is tamed by gentle words, eight is tamed by rebuke, and nine is tamed from afar or near. Or it can be established as ten types: one is Naraka (Naraka, hell), two is animals, three is the realm of ghosts (hungry ghost realm), four is the desire realm heavens (devas of the desire realm), five is humans, six is the intermediate state (Bardo), seven is the form realm (devas of the form realm), eight is the formless realm (devas of the formless realm), nine is with thought and without thought (heaven of neither perception nor non-perception), and ten is neither with thought nor without thought (heaven of neither perception nor non-perception). Like this, briefly speaking, there are fifty-five types. If based on the differences in continuity, then there would be immeasurable. Question: What is the difference between the immeasurability of the realm of sentient beings and the immeasurability of the realm to be tamed? Answer: The realm of sentient beings refers to no difference, all sentient beings whether they have the potential or not. The realm to be tamed refers only to those who have the potential.
位差別。調伏方便界無量者。已如前說。應知。此亦差別分別有無量種。問何故唯略說此五無量。答諸菩薩摩訶薩專為修習利眾生行。是故初立有情界無量。是諸有情依于處所可得受化。是故第二立世界無量。是諸有情于多世界由種種法得有染凈差別。是故第三立法界無量。觀有情中堪能究竟解脫苦者。建立第四所調伏界無量。若諸方便善巧能令有情證於解脫。建立第五調伏方便界無量。是故諸菩薩摩訶薩依是五無量能起一切善巧作用。宣說果利益者。謂諸菩薩摩訶薩為諸有情宣說正法。有五種廣大果利益。應知。云何為五。一或有有情聞說正法時。遠塵離垢于諸法中得法眼生。二或有有情即說是正法時得諸漏盡。三或有有情因說此法發於無上正等覺心。四或有有情聞說此法即得菩薩最勝法忍。五或有有情聞佛菩薩說正法已。受持修行展轉宣說。令正法眼久住不滅。是名五種宣說廣大果利益。應知。
大乘性者。謂菩薩乘與七大性相應故。說名大乘。云何為七。一法大性。謂十二分教中菩薩藏所攝方廣之教。二發心大性。謂已發無上正等覺心。三勝解大性。謂於前所說法大性境起勝信解。四勝意樂大性。謂已超過勝解行地入凈勝意樂地。五資糧大性。謂已成就福智二種大資糧故能證無上正等菩提。六時大性。謂
【現代漢語翻譯】 現代漢語譯本 位差別。調伏方便界無量（能夠調伏眾生的方便法門無邊無際）已如前說。應知，此亦差別分別有無量種。問：何故唯略說此五無量？答：諸菩薩摩訶薩專為修習利眾生行，是故初立有情界無量（眾生的範圍無邊無際）。是諸有情依于處所可得受化，是故第二立世界無量（世界的範圍無邊無際）。是諸有情于多世界由種種法得有染凈差別，是故第三立法界無量（佛法的範圍無邊無際）。觀有情中堪能究竟解脫苦者，建立第四所調伏界無量（能夠被調伏的眾生無邊無際）。若諸方便善巧能令有情證於解脫，建立第五調伏方便界無量（調伏眾生的方便法門無邊無際）。是故諸菩薩摩訶薩依是五無量能起一切善巧作用。 宣說果利益者，謂諸菩薩摩訶薩為諸有情宣說正法，有五種廣大果利益，應知。云何為五？一、或有有情聞說正法時，遠塵離垢，于諸法中得法眼生。二、或有有情即說是正法時，得諸漏盡。三、或有有情因說此法，發於無上正等覺心。四、或有有情聞說此法，即得菩薩最勝法忍。五、或有有情聞佛菩薩說正法已，受持修行，展轉宣說，令正法眼久住不滅。是名五種宣說廣大果利益，應知。 大乘性者，謂菩薩乘與七大性相應故，說名大乘。云何為七？一、法大性，謂十二分教中菩薩藏所攝方廣之教。二、發心大性，謂已發無上正等覺心。三、勝解大性，謂於前所說法大性境起勝信解。四、勝意樂大性，謂已超過勝解行地入凈勝意樂地。五、資糧大性，謂已成就福智二種大資糧故能證無上正等菩提。六、時大性，謂
【English Translation】 English version Differences in position. The immeasurable realm of skillful means of taming (the boundless and limitless skillful methods for taming beings) has already been discussed. It should be known that there are also immeasurable kinds of distinctions and differentiations. Question: Why are only these five immeasurables briefly discussed? Answer: Because the Bodhisattva-Mahasattvas are dedicated to cultivating the practice of benefiting sentient beings, therefore, first, the immeasurable realm of sentient beings (the boundless and limitless scope of sentient beings) is established. Because these sentient beings can be taught and transformed based on their locations, therefore, second, the immeasurable realm of worlds (the boundless and limitless scope of worlds) is established. Because these sentient beings in many worlds have differences in purity and defilement due to various dharmas, therefore, third, the immeasurable realm of dharma (the boundless and limitless scope of the Dharma) is established. Observing those sentient beings who are capable of ultimately liberating themselves from suffering, the fourth, the immeasurable realm of those to be tamed (the boundless and limitless number of sentient beings to be tamed) is established. If various skillful means can enable sentient beings to attain liberation, the fifth, the immeasurable realm of skillful means of taming (the boundless and limitless skillful methods for taming beings) is established. Therefore, the Bodhisattva-Mahasattvas, relying on these five immeasurables, can initiate all skillful activities. Regarding the benefits of proclaiming the results, it is said that when the Bodhisattva-Mahasattvas proclaim the correct Dharma to sentient beings, there are five kinds of vast benefits of results. What are the five? First, when some sentient beings hear the correct Dharma being proclaimed, they become free from dust and defilement, and the Dharma eye arises within them regarding all dharmas. Second, when some sentient beings hear the correct Dharma being proclaimed, they exhaust all outflows. Third, some sentient beings, due to hearing this Dharma, generate the mind of unsurpassed, perfectly complete enlightenment. Fourth, some sentient beings, upon hearing this Dharma, immediately attain the Bodhisattva's supreme Dharma-acceptance. Fifth, some sentient beings, having heard the correct Dharma proclaimed by the Buddhas and Bodhisattvas, receive, uphold, practice, and propagate it, causing the eye of the correct Dharma to abide and not perish for a long time. These are the five kinds of vast benefits of proclaiming the results. The nature of the Mahayana is said to be the Bodhisattva Vehicle, which is called the Mahayana because it corresponds to the seven great natures. What are the seven? First, the great nature of Dharma, which refers to the vast and extensive teachings contained in the Bodhisattva Pitaka within the twelve divisions of teachings. Second, the great nature of generating the mind, which refers to having already generated the mind of unsurpassed, perfectly complete enlightenment. Third, the great nature of superior understanding, which refers to generating superior faith and understanding in the realm of the great nature of Dharma previously mentioned. Fourth, the great nature of superior intention, which refers to having surpassed the stage of practice with superior understanding and entered the pure stage of superior intention. Fifth, the great nature of resources, which refers to being able to attain unsurpassed, perfectly complete enlightenment because one has already accomplished the two great resources of merit and wisdom. Sixth, the great nature of time, which refers to
三大劫阿僧企耶時。能證無上正等菩提。七成滿大性。謂即無上正等菩提。此所成滿菩提自體。比余成滿自體尚無與等。何況超勝此中法大性乃至時大性。此之六種是成滿大性之因。成滿大性一種。是前六之果。應知。
攝者。謂八種法。能具足攝一切大乘。一菩薩藏教。二于菩薩藏中顯示諸法真實義教。三于菩薩藏中顯示一切諸佛菩薩不可思議最勝廣大甚深威德教。四于上所說如理聽聞。五先如理思趣勝意樂。六得勝意樂入初修行。七由入修行為先故修果成就。八由修果成就故究竟出離。菩薩摩訶薩由如是修學。證得無上正等菩提。
菩薩。十應知者。謂如是修學能證無上正等菩提。諸菩薩略有十種。應知。一安住種性。二趣入。三不凈勝意樂。四凈勝意樂。五未成熟。六已成熟。七未得決定。八已得決定。九一生所繫。十住最後有。此中安住種性菩薩。若方便修學發菩提心。即名趣入。既趣入已。乃至未入凈勝意樂地。即名不凈勝意樂。若得入者。名凈勝意樂。即凈勝意樂菩薩乃至未入到究竟地。名未成熟。若得入者。名已成熟。即未成熟中乃至未入決定行地。名不決定。若得入者。名得決定。已成熟中復有二種。一一生所繫。謂此生后無間證得阿耨多羅三藐三菩提。二住最後有。謂即在此生證得無
【現代漢語翻譯】 現代漢語譯本：在三大阿僧祇劫（asamkhya kalpas，無數大劫）的時間裡，能夠證得無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）。有七種圓滿的大自性，即指無上正等菩提。這種圓滿成就的菩提自性，比其他圓滿成就的自性還要殊勝，沒有可以與之相比的，更何況是超越。這其中法的大自性乃至時間的大自性，這六種是圓滿大自性的因，圓滿大自性是前六種的果，應當知曉。
攝持是指八種法，能夠完整地攝持一切大乘（Mahayana，大乘佛教）。一是菩薩藏教（Bodhisattva-pitaka，菩薩藏的教義），二是在菩薩藏中顯示諸法真實義的教義，三是在菩薩藏中顯示一切諸佛菩薩不可思議最勝廣大甚深威德的教義，四是對以上所說的如理聽聞，五是首先如理地思考並趣向殊勝的意樂，六是獲得殊勝的意樂並進入初步的修行，七是由進入修行作為先導而修成果成就，八是由修成果成就而最終究竟出離。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）通過這樣的修學，證得無上正等菩提。
菩薩有十種應當瞭解的情況。即通過這樣的修學能夠證得無上正等菩提。諸菩薩略有十種，應當知曉。一是安住于種性，二是趣入，三是不凈勝意樂，四是凈勝意樂，五是未成熟，六是已成熟，七是未得決定，八是已得決定，九是一生所繫，十是住于最後有。其中，安住于種性的菩薩，如果方便修學併發菩提心，就叫做趣入。已經趣入之後，乃至未進入凈勝意樂地，就叫做不凈勝意樂。如果得以進入，就叫做凈勝意樂。即凈勝意樂的菩薩乃至未進入到究竟地，叫做未成熟。如果得以進入，就叫做已成熟。在未成熟中，乃至未進入決定行地，叫做不決定。如果得以進入，就叫做得決定。已成熟中又有兩種，一是一生所繫，指此生之後無間斷地證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），二是住于最後有，指就在此生證得無上正等菩提。
【English Translation】 English version: In the time of three great asamkhya kalpas (asamkhya kalpas, countless great eons), one can attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, right and perfect enlightenment). There are seven kinds of complete great self-natures, which refer to Anuttara-samyak-sambodhi. This self-nature of complete attainment of Bodhi is even more supreme than other self-natures of complete attainment, with nothing comparable to it, let alone surpassing it. Among these, the great self-nature of Dharma and even the great self-nature of time, these six are the cause of the complete great self-nature, and the complete great self-nature is the result of the previous six, which should be known.
'Comprehension' refers to eight kinds of Dharmas that can completely encompass all of Mahayana (Mahayana, Great Vehicle Buddhism). First, the Bodhisattva-pitaka teachings (Bodhisattva-pitaka, the teachings of the Bodhisattva-pitaka); second, the teachings that reveal the true meaning of all Dharmas in the Bodhisattva-pitaka; third, the teachings that reveal the inconceivable, most supreme, vast, profound, and majestic power of all Buddhas and Bodhisattvas in the Bodhisattva-pitaka; fourth, listening to the above as it should be; fifth, first thinking and directing oneself towards the supreme intention as it should be; sixth, obtaining the supreme intention and entering the initial practice; seventh, achieving the result of practice by entering practice as a precursor; eighth, ultimately attaining liberation through the achievement of the result of practice. Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) attain Anuttara-samyak-sambodhi through such learning and practice.
There are ten things about Bodhisattvas that should be understood. That is, through such learning and practice, one can attain Anuttara-samyak-sambodhi. There are roughly ten kinds of Bodhisattvas that should be known. First, abiding in the lineage; second, entering; third, impure superior intention; fourth, pure superior intention; fifth, immature; sixth, mature; seventh, undetermined; eighth, determined; ninth, bound by one life; tenth, dwelling in the last existence. Among these, if a Bodhisattva abiding in the lineage conveniently practices and generates Bodhicitta (the aspiration for enlightenment), it is called entering. After entering, until one enters the pure superior intention ground, it is called impure superior intention. If one is able to enter, it is called pure superior intention. That is, a Bodhisattva with pure superior intention, until one enters the ultimate ground, is called immature. If one is able to enter, it is called mature. Among the immature, until one enters the determined practice ground, it is called undetermined. If one is able to enter, it is called determined. Among the mature, there are two kinds: first, bound by one life, referring to attaining Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, right and perfect enlightenment) without interruption after this life; second, dwelling in the last existence, referring to attaining Anuttara-samyak-sambodhi in this life.
上正等菩提。如是從住種性乃至無上正等菩提。如前所說。十種菩薩盡攝一切菩薩。如前所說。菩薩學處盡攝菩薩所有學處。
建立諸名號者。謂諸菩薩無有差別隨德眾名。所謂菩提薩埵摩訶薩埵成就覺慧。最上明照。最勝之子。最勝所依。最勝所使。最勝萌芽。亦名猛健。亦名上軌範師亦名商主。亦名具大名稱。亦名成就慈悲。亦名大福。亦名富自在。亦名大法師。如是等十方無邊世界中。依無量內德差別。施設無數名號。應知。是中若諸菩薩自稱我是菩薩。而不正勤修諸菩薩所有學處。當知此是相似菩薩非實菩薩。若諸菩薩自稱菩薩。亦復勤修菩薩學處。當知此即真實菩薩。
顯揚聖教論卷第八 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第九
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之五
異論多種者。謂十六種異論。何等十六。嗢柁南曰。
執因中有果 顯了有去來 我常宿作因 自在等害法 邊無邊矯亂 見無因斷空 計勝凈吉祥 名十六異論
論曰。十六異論者。一因中有果論。二從緣顯了論。三去來實有論。四計我論。五計常論。六宿作因論。七自在等作者論。八害為正法論。九有邊無邊論。十不
【現代漢語翻譯】 現代漢語譯本 達到無上正等菩提（Anuttara-samyak-sambodhi，指最高的、完全的覺悟）。從安住于種性（gotra，指潛在的佛性）直到無上正等菩提，都如前面所說。這十種菩薩包含了所有的菩薩，如前面所說。菩薩的學處包含了菩薩所有的學處。
建立各種名號，是指諸位菩薩沒有本質上的差別，只是隨著功德而有各種不同的名稱。例如，菩提薩埵（Bodhisattva，指追求覺悟的眾生）、摩訶薩埵（Mahasattva，指偉大的眾生），成就覺慧，最上明照，最勝之子，最勝所依，最勝所使，最勝萌芽，也稱為猛健，也稱為上軌範師，也稱為商主，也稱為具大名稱，也稱為成就慈悲，也稱為大福，也稱為富自在，也稱為大法師。像這樣，在十方無邊的世界中，依據無量內在功德的差別，施設無數的名號。應該知道，如果有些菩薩自稱是菩薩，卻不認真勤奮地修習諸菩薩所有的學處，應當知道這是相似的菩薩，不是真實的菩薩。如果有些菩薩自稱是菩薩，並且勤奮地修習菩薩的學處，應當知道這才是真實的菩薩。
《顯揚聖教論》卷第八 《大正藏》第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第九
無著菩薩造
三藏法師玄奘奉 詔譯《攝凈義品》第二之五
異論多種，是指十六種不同的論點。哪十六種？偈頌說：
『執因中有果，顯了有去來， 我常宿作因，自在等害法， 邊無邊矯亂，見無因斷空， 計勝凈吉祥，名十六異論。』
論中說：十六種不同的論點是：一、因中有果論；二、從緣顯了論；三、去來實有論；四、計我論；五、計常論；六、宿作因論；七、自在等作者論；八、害為正法論；九、有邊無邊論；十、不...
【English Translation】 English version Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). From dwelling in the gotra (lineage, potential for Buddhahood) up to Anuttara-samyak-sambodhi, it is as previously explained. These ten types of Bodhisattvas encompass all Bodhisattvas, as previously stated. The Bodhisattva's training encompasses all the training of a Bodhisattva.
Establishing various names refers to the fact that all Bodhisattvas are not different in essence, but have various names according to their merits. For example, Bodhisattva (a being who seeks enlightenment), Mahasattva (a great being), one who has achieved wisdom, the supreme illuminator, the best of sons, the best refuge, the best instrument, the best sprout, also called the valiant one, also called the supreme guide, also called the merchant leader, also called the one with a great name, also called the one who has achieved compassion, also called the great blessing, also called the wealthy and independent one, also called the great Dharma master. Like this, in the boundless worlds of the ten directions, based on the differences in immeasurable inner virtues, countless names are established. It should be known that if some Bodhisattvas claim to be Bodhisattvas but do not diligently cultivate all the training of Bodhisattvas, it should be known that these are similar Bodhisattvas, not real Bodhisattvas. If some Bodhisattvas claim to be Bodhisattvas and diligently cultivate the training of Bodhisattvas, it should be known that these are real Bodhisattvas.
《Treatise on Manifesting the Holy Teaching》, Volume 8 《Taisho Tripitaka》, Volume 31, No. 1602, 《Treatise on Manifesting the Holy Teaching》
《Treatise on Manifesting the Holy Teaching》, Volume 9
Composed by Bodhisattva Asanga
Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 2.5 on Collecting the Meaning of Purification
Various different views refer to sixteen different views. What are the sixteen? The verse says:
'Holding that the effect exists in the cause, Manifestation, existence of going and coming, Self, permanence, past actions as cause, Isvara (the creator), etc. as doers, harm as Dharma, Finite, infinite, confusion, Seeing no cause, annihilation, emptiness, Considering superior, pure, auspicious, Are called the sixteen different views.'
The treatise says: The sixteen different views are: 1. The view that the effect exists in the cause; 2. The view that manifestation arises from conditions; 3. The view that going and coming are real; 4. The view of self; 5. The view of permanence; 6. The view that past actions are the cause; 7. The view that Isvara (the creator) etc. are the doers; 8. The view that harm is the correct Dharma; 9. The view of finite and infinite; 10. Not...
死矯亂論。十一無因見論。十二斷見論。十三空見論。十四妄計最勝論。十五妄計清凈論。十六妄計吉祥論。
因中有果論者。謂如有一若沙門若婆羅門。起如是見立如是論。因中常恒具有果性。謂雨眾外道作如是計。問何因緣故。彼諸外道于諸因中起如是見立如是論顯示有果。答由教及理故。教者。謂彼先師所造教藏。隨聞傳授展轉至今。宣說因中先已有果。理者。謂即如彼沙門及婆羅門。為性尋思。為性觀察。住尋思地。住自辦地。住異生地。住隨思惟觀察行地。彼如是思。若從彼體此體得生。一切世間共知共立。彼是此因非余。又諸世間欲求此果。唯取此因不取余因。又即于彼彼事中。如是如是加功營造。非於餘事。又若彼果即從彼生不從餘生。是故因中定已有果。若不爾者。應立一切是一切因。又應求一一果取一切因。又應於一切事加功營造為求一果。又應從一切一切果生。如是由建立故。取故。作事故。生故。彼見因中常有果性。
我今問汝。隨汝意答。因果兩相為異不異。若不異者。即無決定因果二體。由此二相無差別故。而言因中有果。不應道理。若異相者。汝意云何。因中果體為未生相為已生相。若未生相者。于彼因中果猶未生而說是有。不應道理。若已生相者。則果體已生復從因生。
【現代漢語翻譯】 現代漢語譯本 死矯亂論：指那些固守錯誤見解，顛倒是非的理論。 十一無因見論：指認為一切事物沒有原因的理論（無因：沒有原因）。 十二斷見論：指認為生命死後一切斷滅的理論（斷見：認為生命死後斷滅）。 十三空見論：指執著于空性，認為一切皆空的理論（空見：執著于空性的見解）。 十四妄計最勝論：指錯誤地認為某種事物是至高無上的理論（妄計：虛妄的計度，最勝：最殊勝）。 十五妄計清凈論：指錯誤地認為某種事物是清凈的理論（清凈：沒有污染）。 十六妄計吉祥論：指錯誤地認為某種事物是吉祥的理論（吉祥：吉利祥和）。
關於『因中有果論』：指的是有些沙門（出家修道者）或婆羅門（古印度祭司），持有這樣的見解並建立這樣的理論：在因當中，果的性質是常恒存在的（因：原因，果：結果）。例如，雨眾外道（古印度時期的一種外道）就是這樣認為的。 現在問：是什麼原因導致這些外道在各種因中產生這樣的見解，建立這樣的理論，並宣稱果的存在呢？ 回答：是由於教義和理性的原因。教義方面，指的是他們的先師所創造的教義經典，通過口耳相傳，一直流傳至今，宣揚在因中已經存在果。理性方面，指的是那些沙門和婆羅門，以尋思作為本性，以觀察作為本性，安住在尋思的境界，安住在自我滿足的境界，安住在凡夫的境界，安住在隨意思維觀察的修行狀態。他們這樣思考：如果從某個本體能夠產生另一個本體，這是世間普遍認知和認可的，那麼前者就是後者的原因，而不是其他。而且世間想要獲得某種結果，只會選取特定的原因，而不會選取其他原因。並且，也只會在特定的事物上施加功勞和營造，而不是在其他事物上。還有，如果某個結果只能從某個原因產生，而不能從其他原因產生，那麼就可以確定在原因中已經存在結果。如果不是這樣，就應該認為一切事物都是一切事物的原因。又應該爲了獲得一個結果而選取一切原因。又應該在一切事物上施加功勞和營造，爲了獲得一個結果。又應該從一切事物中產生一切結果。由於這樣的建立、選取、作為和產生，他們就認為在原因中常恒存在結果的性質。
我現在問你，請你隨意回答。原因和結果這兩種狀態，是相同還是不同？如果不是不同的，那就沒有確定的原因和結果這兩個實體。因為這兩種狀態沒有差別，所以說原因中存在結果，是不合道理的。如果是不同的狀態，你認為怎麼樣？原因中的果的本體是未生的狀態還是已生的狀態？如果是未生的狀態，那麼在那個原因中，果還沒有產生，卻說它已經存在，是不合道理的。如果是已生的狀態，那麼果的本體已經產生，又從原因中產生，這也不合理。
【English Translation】 English version Theories of Chaotic Stubbornness. Theories of Eleven Causeslessness. Theories of Twelve Annihilationism. Theories of Thirteen Emptiness. Theories of Fourteen Falsely Assuming Supremacy. Theories of Fifteen Falsely Assuming Purity. Theories of Sixteen Falsely Assuming Auspiciousness.
The theory of 'Effect Existing in Cause' refers to some Shramanas (ascetics) or Brahmins (ancient Indian priests) who hold such views and establish such theories: in the cause, the nature of the effect is constantly present (cause: reason, effect: result). For example, the Rain Sect heretics (a type of heretic in ancient India) thought so. Now I ask: What causes these heretics to have such views in various causes, establish such theories, and declare the existence of the effect? Answer: It is due to doctrine and reason. In terms of doctrine, it refers to the doctrinal classics created by their former teachers, which have been passed down through oral transmission to this day, proclaiming that the effect already exists in the cause. In terms of reason, it refers to those Shramanas and Brahmins who take contemplation as their nature, take observation as their nature, dwell in the realm of contemplation, dwell in the realm of self-satisfaction, dwell in the realm of ordinary people, and dwell in the state of practice of contemplating and observing at will. They think like this: If one entity can produce another entity, which is universally recognized and accepted in the world, then the former is the cause of the latter, and not others. Moreover, if the world wants to obtain a certain result, it will only select a specific cause, and will not select other causes. And, it will only apply effort and construction to specific things, and not to other things. Also, if a certain result can only be produced from a certain cause, and cannot be produced from other causes, then it can be determined that the result already exists in the cause. If this is not the case, it should be considered that everything is the cause of everything. Also, one should select all causes to obtain one result. Also, one should apply effort and construction to everything in order to obtain one result. Also, everything should produce everything. Due to such establishment, selection, action, and production, they believe that the nature of the result is constantly present in the cause.
I now ask you, please answer at will. Are the two states of cause and effect the same or different? If they are not different, then there are no definite two entities of cause and effect. Because these two states are not different, it is unreasonable to say that the effect exists in the cause. If they are different states, what do you think? Is the substance of the effect in the cause in an unproduced state or an already produced state? If it is in an unproduced state, then in that cause, the effect has not yet been produced, but it is said to already exist, which is unreasonable. If it is in an already produced state, then the substance of the effect has already been produced, and it is produced from the cause again, which is also unreasonable.
不應道理。是故因中非先有果。然要有因故待緣而生。
彼有相法于有相法中由五種相可得了知。一于處所可得了知。謂如甕中水。二于所依止可得了知。如眼中眼識。三即于自相可得了知。如因自體不由比決。四于自作業可得了知。五由因變故果變可得。或由緣變故果變可得。是故常時恒時說因中有果。不應道理。由此義故。彼所立論非如理說。謂不異相故。異相故不生相故。生相故。不應道理。
從緣顯了論者。謂如有一若沙門若婆羅門。起如是見立如是論。一切諸法體自本有。從眾緣顯非緣所生。謂即因中有果論者及聲相論者。作如是計。
問何因緣故。因中有果論者。見諸因中先有果性從緣顯了。答由教及理故。教如前說。理者。謂如有一。為性尋思。為性觀察。廣說如前。彼如是思。果先是有復從因生。不應道理。然非不用功為成於果。復以何緣而作功用。豈非唯為顯了果故。彼作如是妄思惟已。說顯了論。
我今問汝。隨汝意答。為無障緣故障。為有障緣故障。若無者。無有障緣而有障者。不應道理。若有者。屬果之因何故不障。同是有故。譬如黑闇障甕中水亦能障甕。若言亦障因者。亦應顯了。俱是所障。而但顯因中先有果性而不顯因。不應道理。
汝又應說。為有性
【現代漢語翻譯】 現代漢語譯本：這種說法是不合道理的。因此，從因緣的角度來說，果並非一開始就存在於因中。然而，必須要有因，所以果是依賴於各種條件（緣）而產生的。
有相法（具有形相的事物）可以通過五種方式在有相法中被瞭解：一，通過處所來了解，比如甕中的水；二，通過所依賴的事物來了解，比如眼中的眼識（視覺意識）；三，直接通過自身的特性來了解，比如原因本身，不需要通過比較判斷；四，通過自身的運作來了解；五，通過因的變化導致果的變化，或者通過緣的變化導致果的變化。因此，總是說因中本來就有果，是不合道理的。因為這個原因，他們所建立的理論是不合理的，因為不異相（沒有差別），所以不生；因為異相（有差別），所以生，這些說法都是不合道理的。
從緣顯了論者的觀點是：有一些沙門（出家修行者）或婆羅門（祭司），他們持有這樣的觀點並建立這樣的理論，認為一切諸法的本體本來就存在，是從各種因緣中顯現出來，而不是由因緣所生。這就像因中有果論者和聲相論者，他們持有這樣的觀點。
問：因為什麼緣故，因中有果論者認為在各種因中，果的性質本來就存在，只是從因緣中顯現出來呢？答：因為教證和理證。教證如前面所說。理證是說，有些人喜歡思考，喜歡觀察，詳細的論述如前所述。他們這樣思考：如果果本來就存在，又從因中產生，這是不合道理的。然而，如果不用功就不能成就果，那麼又因為什麼原因而要努力呢？難道不是僅僅爲了顯現果嗎？他們這樣妄加思索后，就提出了顯了論。
我現在問你，請你隨意回答。是因為沒有障礙的因緣導致障礙，還是因為有障礙的因緣導致障礙？如果沒有障礙，沒有障礙的因緣卻導致了障礙，這是不合道理的。如果有障礙，那麼屬於果的因為什麼不能阻礙呢？因為它們是相同的。比如黑暗可以阻礙甕中的水，也可以阻礙甕。如果說也阻礙了因，那麼也應該顯現出來，因為它們都是被阻礙的。但是隻顯現了因中本來就有的果的性質，而不顯現因，這是不合道理的。
你又應該說，是有自性
【English Translation】 English version: This reasoning is not logical. Therefore, from the perspective of cause and condition, the effect (fruit) does not pre-exist in the cause. However, a cause is necessary, so the effect arises dependent on various conditions (緣, yuan, conditions).
A conditioned phenomenon (有相法, you xiang fa, phenomena with form) can be understood within conditioned phenomena through five aspects: First, it can be understood through location, like water in a jar. Second, it can be understood through what it relies on, like eye-consciousness (眼識, yan shi, visual consciousness) in the eye. Third, it can be understood directly through its own characteristics, like the cause itself, without needing comparative judgment. Fourth, it can be understood through its own operation. Fifth, the change of the effect can be understood through the change of the cause, or the change of the effect can be understood through the change of the conditions. Therefore, it is not logical to always say that the effect is already present in the cause. For this reason, their established theory is not reasonable, because 'not different in appearance' (不異相, bu yi xiang) therefore does not arise; because 'different in appearance' (異相, yi xiang), therefore arises – these statements are not logical.
The proponents of the 'manifestation from conditions' theory say that there are some shramanas (沙門, sha men, wandering ascetics) or brahmins (婆羅門, po luo men, priests) who hold such views and establish such theories, believing that the essence of all dharmas (法, fa, phenomena) is inherently present, manifested from various conditions, rather than being produced by conditions. This is like the 'effect pre-exists in the cause' theorists and the 'sound-aspect' theorists, who hold such views.
Question: For what reason do the 'effect pre-exists in the cause' theorists believe that the nature of the effect is already present in various causes, only manifested from conditions? Answer: Because of scriptural and logical proofs. The scriptural proofs are as mentioned before. The logical proofs are that some people like to contemplate and observe, as described in detail before. They think like this: if the effect already exists, and then arises from the cause, this is not logical. However, if one does not exert effort, one cannot achieve the effect, so for what reason does one exert effort? Isn't it solely for manifesting the effect? After such deluded thinking, they propose the 'manifestation' theory.
I now ask you, please answer as you wish. Is the obstruction caused by conditions without obstacles, or by conditions with obstacles? If there are no obstacles, it is not logical for there to be obstacles without obstructing conditions. If there are obstacles, why can't the cause belonging to the effect obstruct? Because they are the same. For example, darkness can obstruct the water in a jar, and can also obstruct the jar. If you say it also obstructs the cause, then it should also be manifested, because they are both obstructed. But only the nature of the effect that is already present in the cause is manifested, and not the cause, which is not logical.
You should also say whether there is self-nature
是障緣。為果性是障緣。若有性是障緣者。是則有性。常不顯了。不應道理。又因亦是有。何故不是障緣。若果性是障緣者。如是一法亦因亦果。如芽是種子果是莖等。因果即一法亦顯不顯。不應道理。
又今問汝。隨汝意答。顯與本法為一為異。若言一者。彼本有法常顯已顯復顯。不應道理。若言異者。此顯為無因耶。為有因耶。若無因者。無因而顯。不應道理。若有因者。果性可顯。非是因性不顯之因能顯于果。不應道理。如是無障緣故。有障緣故。有相故。果相故。顯了一故。顯了異故。不應道理。是故汝言。若法性無是則無相。若法性有是則有相。若性是無不可顯了。若性是有則可顯了者。不應道理。
今當略說。雖實是有而不可取相。或有遠故不可取。或由四種障因之所障故不可取。或極微細故不可取。或心散亂故不可取。或根損壞故不可取。或未得彼相應智故不可取。如因中有果從緣顯論。不應道理。當知聲相論亦爾。此中差別者。外聲論師起如是見立如是論。聲相本有無生無滅。然由數宣吐方得顯了。而聲體是常。是故從緣顯了論。非如理說。
去來實有論者。謂如有一若沙門若婆羅門。或在此法。由不正思惟起如是見立如是論。有過去有未來。自相成就猶如現在。實有非假。
【現代漢語翻譯】 現代漢語譯本：是障礙因緣。是果的自性是障礙因緣。如果說有自性是障礙因緣，那麼這個有自性，就應該永遠不會顯現，這不合道理。而且，因也是存在的，為什麼不是障礙因緣呢？如果說果的自性是障礙因緣，那麼這樣一來，一個法既是因又是果，就像芽是種子的果，是莖的因等等。因和果變成同一個法，既顯現又不顯現，這不合道理。
現在我問你，隨你的意思回答。顯現和本來的法，是一還是異？如果說是一，那麼這個本有的法，就應該永遠顯現，已經顯現了又顯現，這不合道理。如果說是異，那麼這個顯現是無因而生嗎？還是有因？如果是無因而生，無因而顯現，這不合道理。如果是有因，果的自性可以顯現，但不是因的自性不顯現，因卻能使果顯現，這不合道理。像這樣，因為沒有障礙因緣的緣故，因為有障礙因緣的緣故，因為有相的緣故，因為果相的緣故，因為顯現的緣故，因為顯現不同的緣故，都不合道理。所以你說，如果法的自性是無，那麼就沒有相；如果法的自性是有，那麼就有相；如果自性是無，就不可顯現；如果自性是有，就可以顯現，這些都不合道理。
現在我來簡略地說。雖然實際上是存在的，卻不可以執取它的相。或者因為距離遙遠而不可執取，或者因為被四種障礙因所障礙而不可執取，或者因為極其微細而不可執取，或者因為心散亂而不可執取，或者因為根損壞而不可執取，或者因為沒有得到與它相應的智慧而不可執取。就像『因中有果，從緣顯現』的理論，是不合道理的。應當知道，『聲相論』也是這樣。這裡面的差別是，外道的聲論師產生這樣的見解，立下這樣的理論：聲音的相本來就存在，無生無滅，然而通過數目的宣說和吐氣才得以顯現，而聲音的本體是常住的。所以，『從緣顯現』的理論，是不如理如法的。
『去來實有論』是指，比如有一些沙門（Śrāmaṇa，出家修行者）或者婆羅門（Brāhmaṇa，古印度教祭司），或者在此法中，由於不正當的思惟，產生這樣的見解，立下這樣的理論：過去和未來是真實存在的，它們的自相成就，就像現在一樣，是真實存在的，不是虛假的。
【English Translation】 English version: It is an obstructing condition. The nature of the result is an obstructing condition. If having a nature is an obstructing condition, then this having a nature should never manifest, which is unreasonable. Moreover, the cause also exists, so why is it not an obstructing condition? If the nature of the result is an obstructing condition, then in this way, one dharma is both cause and result, like a sprout is the result of a seed and the cause of a stem, etc. Cause and result become the same dharma, both manifesting and not manifesting, which is unreasonable.
Now I ask you, answer as you please. Is manifestation the same as or different from the original dharma? If you say it is the same, then this originally existing dharma should always manifest, already manifested and manifesting again, which is unreasonable. If you say it is different, then is this manifestation without a cause? Or does it have a cause? If it is without a cause, manifestation without a cause is unreasonable. If it has a cause, the nature of the result can manifest, but it is not the nature of the cause that does not manifest, yet the cause can make the result manifest, which is unreasonable. Like this, because there is no obstructing condition, because there is an obstructing condition, because there is a characteristic, because there is a result characteristic, because there is manifestation, because there is different manifestation, all are unreasonable. Therefore, your saying, 'If the nature of a dharma is non-existence, then there is no characteristic; if the nature of a dharma is existence, then there is a characteristic; if the nature is non-existence, it cannot be manifested; if the nature is existence, it can be manifested,' all of these are unreasonable.
Now I will briefly explain. Although it actually exists, its characteristic cannot be grasped. Either because it is far away and cannot be grasped, or because it is obstructed by four kinds of obstructing causes and cannot be grasped, or because it is extremely subtle and cannot be grasped, or because the mind is scattered and cannot be grasped, or because the faculties are damaged and cannot be grasped, or because one has not obtained the corresponding wisdom and cannot be grasped. Like the theory of 'the result is in the cause, manifesting from conditions,' it is unreasonable. It should be known that the 'Sound Characteristic Theory' is also like this. The difference here is that external sound theorists generate such a view and establish such a theory: the characteristic of sound originally exists, without arising and without ceasing, but it is manifested through the declaration of numbers and exhalation, and the substance of sound is permanent. Therefore, the theory of 'manifesting from conditions' is not in accordance with reason.
The 'Theory of the Real Existence of Past and Future' refers to, for example, some Śrāmaṇa (Śrāmaṇa, a wandering ascetic) or Brāhmaṇa (Brāhmaṇa, a member of the priestly class in ancient India), or in this dharma, due to improper thinking, generate such a view and establish such a theory: the past and future are truly existent, their self-characteristics are accomplished, just like the present, they are truly existent, not false.
問何因緣故。彼起如是見立如是論。答由教及理故。教如前說。
又於此法有不如理思惟所引經教。如經中說。一切有者。謂十二處。是十二處自相故有。又如薄伽梵說。有過去業。又經中說。有過去色有未來色。乃至識亦如是。
理者。謂如有一。為性尋思。為性觀察。廣說如前。彼如是思。若法自相安住此法。真實是有。此若未來無者。彼時應未受自相。此若過去無者。彼時應退失自相。若如是者。諸法自相應不成就。由是諸法應性不真實。若如是者不應道理。由如是思故。起如是見立如是論。過去未來性相實有。
我今問汝。隨汝意答。去來兩相與現在相。為不異相為是異相。若不異相者。立三世相。不應道理。若異相者。性相實有。不應道理。
又汝應說。自意所欲墮三世法。為是常相為無常相。若常相者。墮於三世。不應道理。若無常相者。於三世中恒是實有。不應道理。
又汝應說。自意所欲。為計未來法來至現在世。為計未來死滅生現在世。為計法住未來以此為緣生現在世。為計本無業用今有業用。為計本相不圓滿今相圓滿。為計本相異今相異。為計未來有現在分相。
若言即未來法來至現在者。此應有方所。又未來現在應無差別。又應是常。不應道理。若
【現代漢語翻譯】 現代漢語譯本：問：是何種因緣導致他們產生這樣的見解，立下這樣的理論？答：由於教義和理性的緣故。教義如前所述。 此外，對於這種法，存在不如理作意所引用的經教。例如經中說：『一切有』指的是十二處（ayatana，即眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六境）。這十二處因為各自的自相而存在。』又如薄伽梵（Bhagavan，佛的尊稱）說：『有過去業（karma）。』又經中說：『有過去色，有未來色，乃至識也是如此。』 理性方面，例如有這樣一個人，以尋思為本性，以觀察為本性，詳細的論述如前所述。他這樣思考：如果一個法的自相安住于這個法中，那麼這個法就是真實存在的。如果這個法在未來不存在，那麼它在未來就應該沒有獲得自相；如果這個法在過去不存在，那麼它在過去就應該已經失去了自相。如果這樣的話，諸法的自相就應該不能成就。因此，諸法的本性就應該不是真實的。如果這樣的話，就不合道理。由於這樣的思考，所以產生這樣的見解，立下這樣的理論：過去和未來的自性與相是真實存在的。 我現在問你，隨你的意思回答。過去和未來的相與現在的相，是不相同的相，還是相同的相？如果不相同，那麼建立三世相就不合道理。如果相同，那麼自性與相是真實存在的，就不合道理。 此外，你應該說，你所認為的屬於三世的法，是常相還是無常相？如果是常相，那麼屬於三世就不合道理。如果是無常相，那麼在三世中恒常是真實存在的，就不合道理。 此外，你應該說，你所認為的，是未來法來到現在世，還是未來法死滅而生到現在世，還是法住在未來，以此為緣而生到現在世，還是本來沒有業用而現在有業用，還是本來相不圓滿而現在相圓滿，還是本來相不同而現在相不同，還是未來有現在的分相？ 如果說就是未來法來到現在，那麼這應該有方所（dik，方位）。而且未來和現在應該沒有差別。而且應該是常，不合道理。如果...
【English Translation】 English version: Question: What are the causes and conditions that lead them to hold such views and establish such theories? Answer: Due to teachings and reasoning, as previously explained. Furthermore, regarding this Dharma, there are scriptural teachings that are derived from improper attention. For example, the scriptures say: 'All that exists' refers to the twelve ayatanas (sense bases: the six internal sense organs of eye, ear, nose, tongue, body, and mind, and the six external sense objects of form, sound, smell, taste, touch, and mental objects). These twelve ayatanas exist because of their respective self-characteristics.' Also, as the Bhagavan (the Blessed One, a title for the Buddha) said: 'There is past karma.' And the scriptures say: 'There is past form, there is future form, and so on, even consciousness is the same.' In terms of reasoning, for example, there is someone who is by nature given to thinking and observing, as described in detail earlier. He thinks like this: 'If the self-characteristic of a dharma abides in that dharma, then that dharma is truly existent. If this dharma does not exist in the future, then it should not have acquired its self-characteristic in the future; if this dharma does not exist in the past, then it should have lost its self-characteristic in the past. If that is the case, the self-characteristics of all dharmas should not be accomplished. Therefore, the nature of all dharmas should not be real. If that is the case, it is not reasonable.' Because of such thinking, they hold such views and establish such theories: the nature and characteristics of the past and future are truly existent. Now I ask you, answer as you please. Are the characteristics of the past and future the same as or different from the characteristics of the present? If they are not different, then establishing the three times is not reasonable. If they are different, then the nature and characteristics are truly existent, which is not reasonable. Furthermore, you should say whether the dharmas that you consider to belong to the three times are permanent or impermanent. If they are permanent, then belonging to the three times is not reasonable. If they are impermanent, then they are constantly truly existent in the three times, which is not reasonable. Furthermore, you should say what you think: does the future dharma come to the present world, or does the future dharma die and arise in the present world, or does the dharma abide in the future and, based on this condition, arise in the present world, or is it that there was originally no karmic function and now there is karmic function, or is it that the original characteristic was not complete and now the characteristic is complete, or is it that the original characteristic is different and now the characteristic is different, or does the future have a present aspect? If you say that the future dharma itself comes to the present, then it should have a direction (dik, location). Moreover, there should be no difference between the future and the present. And it should be permanent, which is not reasonable. If...
言未來死滅生現在者。是則未來法不生於今現在法本無今生。又未來未生而言死滅。不應道理。
若言法住未來以此為緣生現在世者。此應是常。又應本無。今生非未來法生。不應道理。若本無業用今有業用者。是則本有今有便有。如前所說過故。不應道理。又此業用汝意云何。與彼本法為有異相為不異相。若異相者。此業用相未來無故。不應道理。若不異相者。本無業用今有業用。不應道理。
如無業用有此過失。如是不圓滿相異相未來分相亦爾。此中差別者。復有自體雜亂過失。不應道理。如未來向現在。如是現在往過去如其所應有過失應知。謂如前所計諸因緣及所說破道理。
如是自相故。共相故。來故。死滅故。生故。業故圓滿相故。異相故。未來分故。說過去未來實有論。不應道理。
如是破已復有難言。若過去未來是無。云何緣無而有覺轉。若言緣無而覺轉者。云何不有違教過失。如說一切有者謂十二處。
我今問汝。隨汝意答。世間取無之覺為起不起。若不起者。能取無我。兔角石女兒等覺。皆應是無。此不應道理。又薄伽梵說。我諸無諂聲聞如我所說正修行時。若有知有若無知無。如是不應道理。若言起者。汝何所欲此取無覺。為作有行為作無行。若作有行者。取無
【現代漢語翻譯】 現代漢語譯本 如果說未來之法會死亡、消滅，然後產生現在的狀態，那麼未來之法就不是從現在的法中產生，而是本來沒有現在才產生。而且，未來還沒有產生就說它死亡、消滅，這不合道理。
如果說『法』停留在未來，以此為因緣而產生現在的世間，那麼這個『法』應該是常恒不變的。而且，它應該是本來沒有的。現在產生，不是未來之法產生，這不合道理。如果本來沒有作用，現在有作用，那麼就是本來有，現在也有，就像前面所說的那樣，不合道理。而且，這個作用你認為怎麼樣？與那個本來的『法』是不同的相狀還是沒有不同的相狀？如果是不同的相狀，那麼這個作用的相狀未來沒有，這不合道理。如果沒有不同的相狀，那麼本來沒有作用，現在有作用，這不合道理。
就像沒有作用有這些過失一樣，像不圓滿的相、不同的相、未來的部分相也是如此。這裡面的差別在於，還有自體雜亂的過失，這不合道理。就像未來趨向現在一樣，現在趨向過去，應該知道也有相應的過失。就像前面所計度的各種因緣以及所說的破斥道理一樣。
像這樣，因為自相的緣故，因為共相的緣故，因為『來』的緣故，因為死亡、消滅的緣故，因為產生的緣故，因為作用的緣故，因為圓滿相的緣故，因為不同的相的緣故，因為未來部分的緣故，說過去和未來是真實存在的理論，是不合道理的。
像這樣破斥之後，又有人提出疑問：如果過去和未來是不存在的，那麼怎麼會緣于不存在而有覺知的生起和運轉呢？如果說緣于不存在而覺知運轉，那麼怎麼沒有違背教義的過失呢？就像說一切存在，指的是十二處（dvādaśāyatana）。
我現在問你，隨你的意思回答。世間對於取『無』的覺知是生起還是不生起？如果不生起，那麼能取『無我』、兔角（śaśa-viṣāṇa）、石女兒（vandhyāputra）等的覺知，都應該是沒有的。這不合道理。而且，薄伽梵（Bhagavān，世尊）說：『我那些沒有諂曲的聲聞（śrāvaka），如我所說的正確修行時，如果知『有』就知『有』，如果知『無』就知『無』。』這樣說不合道理。如果說生起，那麼你想要怎麼樣？這個取『無』的覺知，是作為『有』的行為還是作為『無』的行為？如果作為『有』的行為，那麼取『無』
【English Translation】 English version If it is said that future dharmas die and perish, and then produce the present state, then future dharmas are not produced from present dharmas, but originally did not exist and are now produced. Moreover, it is unreasonable to say that they die and perish before they are produced.
If it is said that a 'dharma' abides in the future and arises in the present world because of this condition, then this 'dharma' should be constant. Moreover, it should be originally non-existent. It is unreasonable that it arises now, not that future dharmas arise. If there was originally no function and now there is a function, then it is as if it originally existed and now exists, as mentioned before, which is unreasonable. Moreover, what do you think of this function? Is it a different aspect from that original 'dharma' or not? If it is a different aspect, then this aspect of function does not exist in the future, which is unreasonable. If there is no different aspect, then there was originally no function, and now there is a function, which is unreasonable.
Just as there are these faults when there is no function, so are the aspects of incompleteness, difference, and future division. The difference here is that there is also the fault of self-nature confusion, which is unreasonable. Just as the future moves towards the present, so the present moves towards the past, and it should be known that there are corresponding faults. Just like the various causes and conditions previously conceived and the reasons for refutation mentioned.
Thus, because of self-nature, because of common nature, because of 'coming', because of death and destruction, because of arising, because of function, because of the aspect of completeness, because of the different aspect, because of the future part, the theory that the past and future are truly existent is unreasonable.
After refuting in this way, someone raises the question: If the past and future do not exist, then how can there be the arising and operation of awareness based on non-existence? If it is said that awareness operates based on non-existence, then how is there no fault of violating the teachings? Just as it is said that all that exists refers to the twelve āyatanas (dvādaśāyatana).
I now ask you, answer as you wish. Does the awareness of grasping 'non-existence' arise or not arise in the world? If it does not arise, then the awareness of grasping 'no-self', rabbit horns (śaśa-viṣāṇa), barren woman's child (vandhyāputra), etc., should all be non-existent. This is unreasonable. Moreover, the Bhagavan (Bhagavān, the World-Honored One) said: 'My śrāvakas (śrāvaka) who are without deceit, when they practice correctly as I have said, if they know 'existence' they know 'existence', if they know 'non-existence' they know 'non-existence'.' This is unreasonable. If it is said that it arises, then what do you want? Does this awareness of grasping 'non-existence' act as an action of 'existence' or as an action of 'non-existence'? If it acts as an action of 'existence', then grasping 'non-existence'
之覺而作有行。不應道理。若作無行者。此無行覺汝何所欲。為緣有事轉為緣無事轉。若緣有事轉者。無行之覺緣有事轉。不應道理若緣無事轉者。無有緣無之覺。不應道理。
雖說一切有者謂十二處。然于有法密意說有有相。于無法密意說有無相。所以者何。若有相法能持有相。若無相法能持無相。是故俱名為法。俱名為有。若異者。諸修行人。但知于有不知于無。應非無間觀所知法。此不應道理。又雖說言有過去業由此業故眾生受。有損害受無損害受。此亦依彼習氣密意假說彼法為有。謂于諸行中曾有凈不凈業生滅。由此因緣故。彼行勝異相續而轉。是名習氣。由此相續所攝習氣故。愛不愛果生。是故於我無過。而汝不應道理。
又雖說言有過去色有未來色有現在色。如是乃至識亦爾者。此亦依三種行相密意故說。謂因相自相果相。依彼因相密意說有未來。依彼自相密意說有現在。依彼果相密意說有過去。是故無過。
又復不應說過去未來是實有相。何以故。應知。未來有十二種相故。一因所顯相。二體未生相。三待緣相。四已生種類相。五應生法相。六不生法相。七未生雜染相。八未生清凈相。九應可求相。十不應求相。十一應觀察相。十二不應觀察相。應知。現在亦有十二種相。一果所顯
【現代漢語翻譯】 現代漢語譯本：如果因為覺知而造作有為之行，這不合道理。如果造作無為之行，那麼你想要用這無為之覺做什麼呢？是爲了緣起有事而轉，還是爲了緣起無事而轉？如果爲了緣起有事而轉，那麼無為之覺緣起有事而轉，這不合道理。如果爲了緣起無事而轉，那麼就不存在緣起無事的覺知，這不合道理。
雖然說一切有（Sarvastivada）者認為有十二處（十二處：眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六境），但對於有法（有法：存在的法）是依其密意而說有有相（有相：存在的表相），對於無法（無法：不存在的法）是依其密意而說有無相（無相：不存在的表相）。為什麼這樣說呢？因為有相之法能夠持有有相，無相之法能夠持有無相。因此，它們都被稱為法，都被稱為有。如果不是這樣，那麼修行人只知道有，而不知道無，就不應該能無間地觀察所知之法。這不合道理。又，雖然說有過去業（過去業：過去的業力），由於這個業的緣故，眾生會承受損害或不承受損害。這也是依據習氣（習氣：長期熏習而成的習慣勢力）的密意，假說那個法為有。也就是說，在諸行（諸行：一切造作的行為）中，曾經有清凈或不清凈的業生滅。由於這個因緣的緣故，那些行以殊勝的、差異的相續而流轉，這叫做習氣。由於這種相續所攝持的習氣，愛與不愛的果報產生。因此，我（佛陀）沒有過失，而是你不合道理。
又，雖然說有過去色（過去色：過去的色法）、有未來色（未來色：未來的色法）、有現在色（現在色：現在的色法），乃至識（識：意識）也是這樣。這也是依據三種行相（三種行相：三種狀態）的密意而說的，即因相（因相：原因的狀態）、自相（自相：自身的狀態）、果相（果相：結果的狀態）。依據因相的密意，說有未來；依據自相的密意，說有現在；依據果相的密意，說有過去。因此，沒有過失。
又，不應該說過去和未來是真實存在的相。為什麼呢？應該知道，未來有十二種相：一、因所顯相（因所顯相：由原因所顯現的相），二、體未生相（體未生相：本體尚未產生的相），三、待緣相（待緣相：等待因緣的相），四、已生種類相（已生種類相：已經產生的同類事物的相），五、應生法相（應生法相：應該產生的法的相），六、不生法相（不生法相：不會產生的法的相），七、未生雜染相（未生雜染相：尚未產生的雜染的相），八、未生清凈相（未生清凈相：尚未產生的清凈的相），九、應可求相（應可求相：應該可以追求的相），十、不應求相（不應求相：不應該追求的相），十一、應觀察相（應觀察相：應該觀察的相），十二、不應觀察相（不應觀察相：不應該觀察的相）。應該知道，現在也有十二種相：一、果所顯相（果所顯相：由結果所顯現的相）。
【English Translation】 English version: To act with volition based on awareness is unreasonable. If one acts without volition, then what do you intend to do with this awareness without volition? Is it to turn towards conditioned existence or towards unconditioned non-existence? If it is to turn towards conditioned existence, then awareness without volition turning towards conditioned existence is unreasonable. If it is to turn towards unconditioned non-existence, then there is no awareness that turns towards unconditioned non-existence, which is unreasonable.
Although those who assert 'all exists' (Sarvastivada) speak of the twelve sense bases (twelve sense bases: the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and mental objects), they speak of 'having characteristics' (having characteristics: the appearance of existence) with the intention of referring to existing dharmas (existing dharmas: existing phenomena), and they speak of 'having no characteristics' (having no characteristics: the appearance of non-existence) with the intention of referring to non-existent dharmas (non-existent dharmas: non-existent phenomena). Why is this so? Because dharmas with characteristics can hold characteristics, and dharmas without characteristics can hold no characteristics. Therefore, both are called dharmas, and both are called existence. If it were otherwise, then practitioners would only know existence and not know non-existence, and they would not be able to observe knowable dharmas without interruption, which is unreasonable. Also, although it is said that there is past karma (past karma: past karmic actions), and because of this karma, beings experience harm or do not experience harm, this is also a provisional statement based on the hidden meaning of habit energy (habit energy: habitual tendencies formed through long-term conditioning), falsely asserting that that dharma exists. That is to say, within all actions (all actions: all volitional activities), there has been the arising and ceasing of pure and impure karma. Because of this cause and condition, those actions continue to flow in a superior and differentiated manner, which is called habit energy. Because of the habit energy contained within this continuum, the fruits of love and non-love arise. Therefore, there is no fault in me (the Buddha), but you are being unreasonable.
Furthermore, although it is said that there is past form (past form: past material form), future form (future form: future material form), and present form (present form: present material form), and so on, even consciousness (consciousness: awareness) is the same, this is also said based on the hidden meaning of the three aspects (three aspects: three states), namely the aspect of cause (aspect of cause: the state of being a cause), the aspect of self (aspect of self: the state of being itself), and the aspect of result (aspect of result: the state of being a result). Based on the hidden meaning of the aspect of cause, it is said that there is future; based on the hidden meaning of the aspect of self, it is said that there is present; based on the hidden meaning of the aspect of result, it is said that there is past. Therefore, there is no fault.
Moreover, it should not be said that the past and the future are truly existing characteristics. Why? It should be known that the future has twelve characteristics: 1. the characteristic manifested by cause (the characteristic manifested by cause: the characteristic manifested by a cause), 2. the characteristic of the unarisen entity (the characteristic of the unarisen entity: the characteristic of the entity that has not yet arisen), 3. the characteristic of awaiting conditions (the characteristic of awaiting conditions: the characteristic of awaiting conditions), 4. the characteristic of already arisen types (the characteristic of already arisen types: the characteristic of types that have already arisen), 5. the characteristic of dharmas that should arise (the characteristic of dharmas that should arise: the characteristic of dharmas that should arise), 6. the characteristic of dharmas that do not arise (the characteristic of dharmas that do not arise: the characteristic of dharmas that do not arise), 7. the characteristic of unarisen defilements (the characteristic of unarisen defilements: the characteristic of defilements that have not yet arisen), 8. the characteristic of unarisen purity (the characteristic of unarisen purity: the characteristic of purity that has not yet arisen), 9. the characteristic of what should be sought (the characteristic of what should be sought: the characteristic of what should be sought), 10. the characteristic of what should not be sought (the characteristic of what should not be sought: the characteristic of what should not be sought), 11. the characteristic of what should be observed (the characteristic of what should be observed: the characteristic of what should be observed), 12. the characteristic of what should not be observed (the characteristic of what should not be observed: the characteristic of what should not be observed). It should be known that the present also has twelve characteristics: 1. the characteristic manifested by result (the characteristic manifested by result: the characteristic manifested by a result).
相。二體已生相。三緣會相。四已生種類相。五剎那相。六不復生法相。七現雜染相。八現清凈相。九可喜樂相。十不可喜樂相。十一應觀察相。十二不應觀察相。應知。過去亦有十二種相。一已度因相。二已度緣相。三已度果相。四體已壞相。五已滅種類相。六不生法相。七靜息雜染相。八靜息清凈相。九應顧戀處相。十不應顧戀處相。十一應觀察相。十二不應觀察相。
計我論者。謂如有一若沙門若婆羅門。起如是見立如是論。有我有薩埵有命者有生者有養者有數取趣者。如是等是實是常。諸外道等作如是計。問何故彼諸外道。起如是見立如是論。答由教及理故。教如前說。理者。謂如有一。為性尋思。為性觀察。廣說如前。由二種因故。一先不思覺率爾而得有薩埵覺故。二先已思覺得有作故。彼如是思。若無我者。見於五事不應起於五種有我之覺。一見色形已唯應起於色覺。不應起于薩埵之覺。二見順苦樂行已。唯應起于受覺。不應起于勝劣薩埵之覺。三見已立名者名相應行已。唯應起于想覺。不應起于剎帝利婆羅門吠舍戍達羅佛授德友等薩埵之覺。四見作凈不凈相應行已。唯應起於行覺。不應起于愚者智者薩埵之覺。五見於境界識隨轉已。唯應起於心覺。不應起於我能見等薩埵之覺。由如是先不思覺。
{ "translations": [ "現代漢語譯本：", "相。二、體已生相。三、緣會相。四、已生種類相。五、剎那相。六、不復生法相。七、現雜染相。八、現清凈相。九、可喜樂相。十、不可喜樂相。十一、應觀察相。十二、不應觀察相。應當知曉，過去也有十二種相。一、已度因相。二、已度緣相。三、已度果相。四、體已壞相。五、已滅種類相。六、不生法相。七、靜息雜染相。八、靜息清凈相。九、應顧戀處相。十、不應顧戀處相。十一、應觀察相。十二、不應觀察相。", "", "計我論者，意思是說，如果有一個沙門（出家修行者）或婆羅門（祭司），生起這樣的見解，立下這樣的論斷：『有我，有薩埵（有情，眾生），有命者，有生者，有養者，有數取趣者（輪迴者）』，像這些說法是真實的、是常恒的。』 那些外道等就是這樣計度的。問：為什麼那些外道會生起這樣的見解，立下這樣的論斷呢？答：因為教和理的緣故。教就像前面所說的。理，是指如果有一個人，以尋思為本性，以觀察為本性，詳細的就像前面所說的那樣。因為兩種原因，一是先前沒有經過思考就率爾地產生了有薩埵的覺知，二是先前已經思考過，覺得有作者。他們這樣思考：如果沒有我，那麼見到五件事的時候，就不應該生起五種有我的感覺。一、見到顏色形狀的時候，應該只生起對顏色的感覺，不應該生起對薩埵的感覺。二、見到順苦樂的行的時候，應該只生起感受，不應該生起勝劣薩埵的感覺。三、見到已經立了名字的事物，以及與名字相應的行為時，應該只生起想，不應該生起剎帝利（武士）、婆羅門（祭司）、吠舍（商人）、戍達羅（奴隸）、佛授德友等等薩埵的感覺。四、見到造作清凈或不清凈的行為時，應該只生起行，不應該生起愚者、智者等薩埵的感覺。五、見到意識隨著境界運轉時，應該只生起心的感覺，不應該生起我能見等等薩埵的感覺。因為這樣先前沒有經過思考。" ], "english_translations": [ "English version:", \"Aspects. Second, the aspect of the body already arisen. Third, the aspect of conditions coming together. Fourth, the aspect of the kind already arisen. Fifth, the aspect of the moment. Sixth, the aspect of the Dharma of non-rebirth. Seventh, the aspect of appearing defiled. Eighth, the aspect of appearing pure. Ninth, the aspect of being pleasing and joyful. Tenth, the aspect of being unpleasing and joyless. Eleventh, the aspect of what should be observed. Twelfth, the aspect of what should not be observed. It should be known that there are also twelve aspects of the past. First, the aspect of the cause already crossed over. Second, the aspect of the condition already crossed over. Third, the aspect of the result already crossed over. Fourth, the aspect of the body already destroyed. Fifth, the aspect of the kind already ceased. Sixth, the aspect of the Dharma of non-birth. Seventh, the aspect of the cessation of defilement. Eighth, the aspect of the cessation of purity. Ninth, the aspect of the place that should be cherished. Tenth, the aspect of the place that should not be cherished. Eleventh, the aspect of what should be observed. Twelfth, the aspect of what should not be observed.\", "", "Those who adhere to the theory of 'I' (self), meaning if there is a 'Shramana' (ascetic) or 'Brahmin' (priest) who arises with such a view and establishes such a theory: 'There is an 'I', there is a 'Sattva' (sentient being), there is a 'life-force', there is a 'birth-taker', there is a 'nourisher', there is a 'Pudgala' (one who transmigrates),' such statements are real and permanent. The non-Buddhist (outsiders) calculate in this way. Question: Why do those non-Buddhists arise with such a view and establish such a theory? Answer: Because of teaching and reason. Teaching is as previously stated. Reason refers to someone whose nature is to ponder and observe, as described in detail earlier. Because of two reasons: first, without prior thought, they spontaneously have the perception of a 'Sattva'; second, they have already thought and feel there is a doer. They think like this: If there is no 'I', then upon seeing five things, one should not have five kinds of feelings of 'I'. First, upon seeing color and form, one should only have the feeling of color, not the feeling of a 'Sattva'. Second, upon seeing actions that accord with suffering and pleasure, one should only have feelings, not the feeling of superior or inferior 'Sattvas'. Third, upon seeing things that have been named and actions that correspond to names, one should only have thoughts, not the feeling of 'Kshatriyas' (warriors), 'Brahmins' (priests), 'Vaishyas' (merchants), 'Shudras' (laborers), 'Buddha-given friends', and other 'Sattvas'. Fourth, upon seeing actions that create purity or impurity, one should only have actions, not the feeling of fools, wise people, and other 'Sattvas'. Fifth, upon seeing consciousness following the turning of objects, one should only have the feeling of mind, not the feeling of 'I can see' and other 'Sattvas'. Because of this lack of prior thought." ] }
於此五事唯起五種薩埵之覺。非諸行覺。是故先不思覺見已率爾而起有薩埵覺。如是決定知有實我。
又彼如是思。若無我者。不應于諸行中先起思覺得有所作。謂我以眼當見諸色。正見諸色。已見諸色。或復起心。我不當見如是等用皆由我覺行為先導。如於眼見如是于耳鼻舌身意應知亦爾。又于善業造作善業止息。不善業造作不善業止息。如是等事。皆由思覺為先方得作用。如是等用唯于諸行。不應道理。由如是思故說有我。
我今問汝。隨汝意答。為即于所見事起薩埵覺。為異於所見事起薩埵覺耶。若即于所見事起薩埵覺者。汝不應言即於色等計有薩埵計有我者是顛倒覺。若異於所見事起薩埵覺者。我有形量。不應道理。我有勝劣。或剎帝利等。或愚或智。或能取彼色等境界。不應道理。
又汝何所欲。為唯於此法自體起此覺耶。為亦于余體起此覺耶。若唯於此法自體起此覺者。即于所見起彼我覺。不應說名為顛倒覺。若亦于余體起此覺者。即一切境界各是一切境界覺因。不應道理。
又汝何所欲。于無情數有情覺。于有情數無情覺。于余有情數余有情覺。為起為不起耶。若起者。是則無情應是有情。有情應是無情。余有情應是余有情。此不應道理。若不起者。則誹撥現量。不應道理。
【現代漢語翻譯】 現代漢語譯本： 在此五事中，唯有五種薩埵（Sattva，有情）之覺產生，而不是諸行（一切事物）之覺。因此，在沒有經過思考的情況下，見到事物就立刻產生有薩埵之覺，從而決定性地認為存在真實的『我』。 此外，他們這樣思考：如果不存在『我』，就不應該在諸行中首先產生思考，認為有所作為。例如，『我將用眼睛去看諸色』，正在看諸色，已經看了諸色。或者產生這樣的想法：『我不應該看』等等。這些作用都是由『我』的覺知行為引導的。正如眼睛的見聞，耳朵、鼻子、舌頭、身體和意識也應如此理解。此外，對於善業的造作和止息，不善業的造作和止息等事情，都必須先經過思考才能發揮作用。這些作用只在諸行中發生是不合理的。由於這樣的思考，所以說存在『我』。 我現在問你，隨你的意思回答。是在所見的事物中產生薩埵之覺，還是在不同於所見的事物中產生薩埵之覺呢？如果是在所見的事物中產生薩埵之覺，那麼你不應該說，認為在色等事物中存在薩埵或『我』是顛倒的覺悟。如果是在不同於所見的事物中產生薩埵之覺，那麼『我』有形體大小，這是不合理的。『我』有優劣之分，例如剎帝利（Kshatriya，古印度社會中的武士階層）等等，或者愚笨或者聰明，或者能夠獲取那些色等境界，這是不合理的。 此外，你想要什麼呢？僅僅在此法（Dharma，佛法）的自體中產生這種覺悟嗎？還是也在其他體中產生這種覺悟呢？如果僅僅在此法的自體中產生這種覺悟，那麼在所見的事物中產生『我』的覺悟，就不應該說這是顛倒的覺悟。如果也在其他體中產生這種覺悟，那麼一切境界都是一切境界覺悟的原因，這是不合理的。 此外，你想要什麼呢？在無情之物中產生有情之覺，在有情之物中產生無情之覺，在其他有情之物中產生其他有情之覺，是產生還是不產生呢？如果產生，那麼無情之物就應該是有情之物，有情之物就應該是無情之物，其他有情之物就應該是其他有情之物。這是不合理的。如果不產生，那麼就是誹謗現量（直接感知），這是不合理的。
【English Translation】 English version: In these five matters, only five kinds of Sattva (sentient being) perceptions arise, not perceptions of all phenomena (things). Therefore, without prior thought, upon seeing something, a Sattva perception immediately arises, leading to the definitive belief in the existence of a real 'self'. Furthermore, they think like this: if there were no 'self', there should not be thought arising first among all phenomena, considering that something is being done. For example, 'I will use my eyes to see colors,' currently seeing colors, having already seen colors. Or having thoughts like, 'I should not see,' and so on. These functions are all guided by the actions of 'my' awareness. Just as with seeing with the eyes, it should be understood similarly with the ears, nose, tongue, body, and mind. Moreover, regarding the creation and cessation of good deeds, the creation and cessation of unwholesome deeds, and so on, all these matters must first be preceded by thought before they can function. It is unreasonable for these functions to occur only within all phenomena. Because of such thinking, it is said that a 'self' exists. Now I ask you, answer as you wish. Does the Sattva perception arise within the things seen, or does the Sattva perception arise differently from the things seen? If the Sattva perception arises within the things seen, then you should not say that considering there to be a Sattva or a 'self' in things like colors is a reversed perception. If the Sattva perception arises differently from the things seen, then it is unreasonable for the 'self' to have a shape and size. It is unreasonable for the 'self' to have superiority or inferiority, such as Kshatriyas (warrior class in ancient Indian society), or being foolish or wise, or being able to grasp those realms of colors, and so on. Furthermore, what do you desire? Does this perception arise only within the self-nature of this Dharma (Buddhist teachings), or does this perception also arise in other entities? If this perception arises only within the self-nature of this Dharma, then the perception of 'self' arises within the things seen, and it should not be called a reversed perception. If this perception also arises in other entities, then all realms are the cause of awareness of all realms, which is unreasonable. Furthermore, what do you desire? Does the perception of sentient beings arise in non-sentient things, does the perception of non-sentient things arise in sentient beings, or does the perception of other sentient beings arise in other sentient beings? Does it arise or not? If it arises, then non-sentient things should be sentient beings, sentient beings should be non-sentient things, and other sentient beings should be other sentient beings. This is unreasonable. If it does not arise, then it is slandering direct perception, which is unreasonable.
又汝何所欲。此計我覺為取現量義。為取比量義耶。若取現量義者。唯色等蘊是現量義。我非現量義故。不應道理。若取比量義者。如愚稚等未能思度。不應率爾起於我覺。
又我今問汝。隨汝意答。如世間所作。為以覺為因。為以我為因。若以覺為因者。執我所作。不應道理。若以我為因者。先已思覺得有所作。不應道理。
又汝何所欲。所作事因。為是無常為是常耶。若無常者。此所作因體是變異而執我有所作。不應道理。若是常者。則無變異無變異法執有所作。不應道理。
又汝何所欲。為有動作之我能有所作。為無動作之我能有所作耶。若有動作之我能有所作者。是則常作不應復作。若無動作之我能有所作者。無動作性而有所作。不應道理。
又汝何所欲。為有因故我有所作。為無因耶。若有因者。此我應由余因策發方有所作。不應道理。若無因者。應一切時作一切事。不應道理。
又汝何所欲。此我為依自故能有所作。為依他故能有所作。若依自者。此我自作老病死苦雜染等事。不應道理。若依他者。計我所作不應道理。
又我今問汝。隨汝意答。為即于蘊施設有我。為于諸蘊中為蘊。外余處為非蘊性耶。若即于蘊施設我者。是我與蘊無有差別。而計有我是
【現代漢語翻譯】 現代漢語譯本： 此外，你想要表達什麼呢？你認為『我』的感知是基於現量（pratyaksa，直接感知）的意義，還是比量（anumana，推論）的意義呢？如果基於現量的意義，那麼只有色蘊（rupa-skandha，色蘊）、受蘊（vedana-skandha，受蘊）等才是現量的意義，而『我』並非現量的意義，這不合道理。如果基於比量的意義，那麼像愚昧無知的孩童等無法進行思辨，不應該輕易產生『我』的感知。 此外，我現在問你，隨你的意思回答。世間所做的事情，是以『覺』為原因，還是以『我』為原因呢？如果以『覺』為原因，那麼執著于『我』所做，這不合道理。如果以『我』為原因，那麼應該先經過思考和感覺才有所作為，這不合道理。 此外，你想要表達什麼呢？所做事情的原因，是無常的還是常的呢？如果是無常的，那麼所做事情的原因本體是變異的，卻執著于『我』有所作為，這不合道理。如果是常的，那麼沒有變異，沒有變異的法卻執著于有所作為，這不合道理。 此外，你想要表達什麼呢？是有動作的『我』能夠有所作為，還是沒有動作的『我』能夠有所作為呢？如果有動作的『我』能夠有所作為，那麼應該是經常在做，不應該再做。如果沒有動作的『我』能夠有所作為，沒有動作的性質卻有所作為，這不合道理。 此外，你想要表達什麼呢？是因為有原因所以『我』有所作為，還是沒有原因呢？如果有原因，那麼這個『我』應該由其他原因策動才能有所作為，這不合道理。如果沒有原因，那麼應該在一切時間做一切事情，這不合道理。 此外，你想要表達什麼呢？這個『我』是依靠自身才能有所作為，還是依靠其他才能有所作為呢？如果依靠自身，那麼這個『我』自己製造衰老、疾病、死亡、痛苦、雜染等事情，這不合道理。如果依靠其他，那麼認為『我』所做，這不合道理。 此外，我現在問你，隨你的意思回答。是在五蘊（skandha，蘊）上施設『我』，還是在五蘊之中，還是在五蘊之外的其他地方，作為非五蘊的性質呢？如果就在五蘊上施設『我』，那麼『我』與五蘊就沒有差別，卻認為有『我』，這是...
【English Translation】 English version: Furthermore, what do you intend to convey? Do you consider the perception of 'I' to be based on the meaning of pratyaksa (direct perception) or anumana (inference)? If based on the meaning of pratyaksa, then only the rupa-skandha (form aggregate), vedana-skandha (feeling aggregate), etc., are the meaning of pratyaksa, but 'I' is not the meaning of pratyaksa, which is unreasonable. If based on the meaning of anumana, then like ignorant children who are unable to reason, they should not easily generate the perception of 'I'. Furthermore, I now ask you, answer as you please. In worldly affairs, is it 'awareness' that is the cause, or 'I' that is the cause? If 'awareness' is the cause, then clinging to what 'I' have done is unreasonable. If 'I' is the cause, then one should first think and feel before acting, which is unreasonable. Furthermore, what do you intend to convey? Is the cause of actions impermanent or permanent? If it is impermanent, then the substance of the cause of actions is changing, yet one clings to 'I' having acted, which is unreasonable. If it is permanent, then there is no change, and without the nature of change, one clings to having acted, which is unreasonable. Furthermore, what do you intend to convey? Is it an 'I' with action that can act, or an 'I' without action that can act? If it is an 'I' with action that can act, then it should be constantly acting and should not act again. If it is an 'I' without action that can act, then without the nature of action, it acts, which is unreasonable. Furthermore, what do you intend to convey? Is it because there is a cause that 'I' act, or is it without a cause? If there is a cause, then this 'I' should be motivated by other causes to act, which is unreasonable. If there is no cause, then one should do everything at all times, which is unreasonable. Furthermore, what do you intend to convey? Does this 'I' rely on itself to act, or does it rely on others to act? If it relies on itself, then this 'I' creates old age, sickness, death, suffering, defilement, and other things itself, which is unreasonable. If it relies on others, then considering it to be what 'I' have done is unreasonable. Furthermore, I now ask you, answer as you please. Is 'I' posited on the skandhas (aggregates), or within the skandhas, or in other places outside the skandhas, as a nature that is not the skandhas? If 'I' is posited on the skandhas, then there is no difference between 'I' and the skandhas, yet one thinks there is an 'I', which is...
實是常。不應道理。若於諸蘊中者。此我為常為無常耶。若是常者。常住之我。為諸苦樂之所損益。不應道理。若無損益起法非法。不應道理。若不生起法及非法。應諸蘊身畢竟不起。又應不由功用我常解脫。若無常者。離蘊體外有生有滅相續流轉法不可得故。不應道理。又於此滅壞後於余處不作而得有大過失故。不應道理。若蘊外余處者。汝所計我應是無為。若非蘊性者。我一切時應無染污。又我與身不應相屬。此不應道理。
又汝何所欲。所計之我。為即見者等相。為離見者等相。若即見者等相者。為即于見等上假立。有能見者等相。為離於見等上別立有能見者等相。若即于見等上假立有能見者等相者。即應見等是能見者等。而汝立我。為能見者等不應道理。以見者等與見等相無差別故。若離於見等上別立有能見者等相者。彼見等法為是我所成業。為是我所執具。若是我所成業者。此我若如種子應是無常。若言如陶師等假立士夫。此我應是無常應是假立。而汝言是常是實。不應道理。若言如具神通假立士夫。此我亦應是無常假立。于諸所作隨意自在。此亦如前。不應道理。若言如地應是無常。又所計我無如地大顯了作業故。不應道理。何以故。世間地大。所作業用顯了可得故。謂能持萬物令不墜下。我無是
業顯了可得。若如虛空應是無法。此不應道理。何以故。唯於色無假立空故。虛空雖是假有。而有業用分明可得。非所計我故。不應道理。世間虛空。所作業用分明可得者。謂由虛空故得起往來屈伸等業。是故見等是我所成業。不應道理。若是我所執具者。若言如鐮如離鐮外余物亦有能斷作用。如是離見等外于余物上見等業用不可得故。不應道理。若言如火。則徒計於我。不應道理。何以故。如世間火離能燒者。亦自能燒故。若言離見者等相別有我者。即所計我相乖一切量。不應道理。又我今問汝。隨汝意答。汝所計我。為與染凈相相應而有染凈。為不與染凈相相應而有染凈耶。若與染凈相相應而有染凈者。即于諸行中有疾疫災橫及彼止息順益可得。即彼諸行雖無有我。而說有染凈相相應。如於外物內身亦爾。雖無有我染凈義成。故汝計我。不應道理。若不與染凈相相應而有染凈者。離染凈相我有染凈。不應道理。
又我今問汝。隨汝意答。汝所計我。為與流轉相相應而有流轉及止息耶。為不與流轉相相應而有流轉及止息耶。若與流轉相相應而有流轉及止息者。于諸行中有五種轉相可得。一有因。二可生。三可滅。四展轉相續生起。五有變異。若諸行中此流轉相可得。如於身牙河燈乘等。流轉作用中雖無有我。
【現代漢語翻譯】 現代漢語譯本： 如果業是由『我』（ātman）顯現的，那就可以得到驗證。如果像虛空一樣，那就應該是無法驗證的。這個說法不符合道理。為什麼呢？因為只有在色（rūpa）中，才沒有虛假的『空』（śūnyatā）的假立。虛空雖然是假有的，但它的作用是清晰可辨的，因為它不是我們所執著的『我』，所以這個說法不符合道理。世間的虛空，其作用是清晰可辨的，例如，因為有虛空，所以才能有起、往、來、屈、伸等活動。因此，認為『見』（darśana）等是『我』所成就的業，是不符合道理的。如果說『我』是執持工具的，那麼就像鐮刀一樣，除了鐮刀之外，其他的物體也有能斷的作用。同樣，離開了『見』等，在其他事物上，『見』等的作用是無法得到的，所以這個說法不符合道理。如果說像火一樣，那就是徒勞地執著于『我』，不符合道理。為什麼呢？因為世間的火，即使離開了能燃燒的東西，也能自己燃燒。如果說離開了『見』等，另外有一個『我』，那麼所執著的『我』就與一切量相違背，不符合道理。而且，我現在問你，隨你的意思回答。你所執著的『我』，是與染（kleśa）凈（viśuddhi）相應而有染凈，還是不與染凈相應而有染凈呢？如果與染凈相應而有染凈，那麼在諸行（saṃskāra）中，就會有疾疫、災橫以及它們的止息和順益可以得到。即使這些諸行中沒有『我』，也可以說有與染凈相應的狀態。就像對外物和內身一樣，即使沒有『我』，染凈的意義也能成立。所以你所執著的『我』，是不符合道理的。如果不與染凈相應而有染凈，那麼離開了染凈，『我』還有染凈，是不符合道理的。
而且，我現在問你，隨你的意思回答。你所執著的『我』，是與流轉（saṃsāra）相應而有流轉和止息，還是不與流轉相應而有流轉和止息呢？如果與流轉相應而有流轉和止息，那麼在諸行中，就有五種流轉的相狀可以得到。一是『有因』（hetu），二是『可生』（sambhava），三是『可滅』（nirodha），四是『展轉相續生起』（pariṇāma），五是『有變異』（vikāra）。如果這些流轉的相狀在諸行中可以得到，就像在身體、牙齒、河流、燈、車乘等流轉的作用中，即使沒有『我』，流轉也能成立。
【English Translation】 English version: If karma is manifested by the 'self' (ātman), then it should be verifiable. If it is like space (ākāśa), then it should be unverifiable. This reasoning is not sound. Why? Because only in form (rūpa) is there no false imputation of 'emptiness' (śūnyatā). Although space is conventionally existent, its function is clearly discernible, because it is not the 'self' that we cling to. Therefore, this reasoning is not sound. The function of space in the world is clearly discernible, for example, because of space, there can be activities such as rising, going, coming, bending, and stretching. Therefore, the idea that 'seeing' (darśana) and so on are actions accomplished by the 'self' is not sound. If it is said that the 'self' is the holder of tools, then just like a sickle, besides the sickle, other objects also have the ability to cut. Similarly, apart from 'seeing' and so on, the function of 'seeing' and so on cannot be found in other things, so this reasoning is not sound. If it is said to be like fire, then it is futile to cling to the 'self', which is not sound. Why? Because worldly fire, even apart from what can be burned, can burn by itself. If it is said that apart from 'seeing' and so on, there is another 'self', then the 'self' that is clung to contradicts all valid cognition, which is not sound. Moreover, I now ask you, answer as you please. Is the 'self' that you cling to associated with defilement (kleśa) and purification (viśuddhi) and thus has defilement and purification, or is it not associated with defilement and purification and thus has defilement and purification? If it is associated with defilement and purification and thus has defilement and purification, then in the conditioned phenomena (saṃskāra), there would be diseases, disasters, and their cessation and benefits that can be obtained. Even if there is no 'self' in these conditioned phenomena, it can be said that there is a state associated with defilement and purification. Just like with external objects and the internal body, even if there is no 'self', the meaning of defilement and purification can be established. Therefore, the 'self' that you cling to is not sound. If it is not associated with defilement and purification and thus has defilement and purification, then apart from defilement and purification, the 'self' still has defilement and purification, which is not sound.
Moreover, I now ask you, answer as you please. Is the 'self' that you cling to associated with transmigration (saṃsāra) and thus has transmigration and cessation, or is it not associated with transmigration and thus has transmigration and cessation? If it is associated with transmigration and thus has transmigration and cessation, then in the conditioned phenomena, there are five aspects of transmigration that can be obtained. First, 'having a cause' (hetu); second, 'capable of arising' (sambhava); third, 'capable of ceasing' (nirodha); fourth, 'arising in a continuous sequence' (pariṇāma); and fifth, 'having change' (vikāra). If these aspects of transmigration can be obtained in the conditioned phenomena, just like in the functioning of the body, teeth, river, lamp, chariot, and so on, even if there is no 'self', transmigration can be established.
即彼諸行得有流轉及與止息。何須計我。若不與彼相相應而有流轉及止息者。即所計我無流轉相而有流轉止息。不應道理。
又我今問汝。隨汝意答。汝所計我為由境界所生若苦若樂。及由思業並由煩惱隨煩惱等之所變異。說為受者。作者及解脫者。為不由彼變異說為受者等耶。若由彼變異者。是即諸行是受者作者及解脫者。何須計我。設是我者我應無常。不應道理。若不由彼變異者。我無變異。而是受者作者及解脫者。不應道理。
又汝今應說自意所欲。為唯於我說為作者。為亦于余法說為作者。若唯於我者。世間不應說火為燒者光為照者。若亦于余法者。即于見等諸根說為作者。徒分別我。不應道理。又汝應說自意所欲。為唯於我建立為我。為亦于余法建立為我耶。若唯於我者。世間不應于假說士夫身呼為德友佛授等。若亦于余法者。是則唯于諸行假說名我。何須更執別有我耶。何以故。諸世間人。唯于假設士夫之身。起有情想立有情名。及說自他有差別故。又汝何所欲。計我之見。為善為不善耶。若是善者。何為極愚癡人深起我見。又不由方便率爾而起。又能令眾生怖畏解脫。又能增長諸惡過失。不應道理。若言不善。不應說正及非顛倒。若是顛倒所計之我。體是實有。不應道理。
又汝何
【現代漢語翻譯】 現代漢語譯本 既然那些諸行（samskara，行蘊）能夠流轉和止息，又何必去計較『我』（atman，神我）呢？如果不是與那些諸行相應而有流轉和止息，那麼你所計較的『我』沒有流轉的相狀，卻有流轉和止息，這不合道理。
現在我再問你，隨你的意思回答。你所計較的『我』，是由境界所生的苦或樂，以及由思業（karma，業力）和煩惱（klesha）隨煩惱等等所變異，而說為受者（vedaka，感受者）、作者（karaka，造作者）和解脫者（moksha，解脫者），還是不由那些變異而說為受者等等呢？如果由那些變異，那麼就是那些諸行是受者、作者和解脫者，又何必計較『我』呢？如果是我，那麼『我』就應該是無常的，這不合道理。如果不由那些變異，『我』沒有變異，而是受者、作者和解脫者，這也不合道理。
現在你應該說出你自己的想法。是隻在『我』上說為作者，還是也在其他法上說為作者呢？如果只在『我』上，那麼世間就不應該說火是燒者，光是照者。如果也在其他法上，那麼就是在見等諸根上說為作者，徒勞地分別『我』，這不合道理。你還應該說出你自己的想法。是隻在『我』上建立為『我』，還是也在其他法上建立為『我』呢？如果只在『我』上，那麼世間就不應該在假立的士夫身上呼喚為德友（Gunamitra）、佛授（Buddhadatta）等。如果也在其他法上，那麼就只是在諸行上假立名為『我』，又何必再執著別有一個『我』呢？為什麼呢？因為世間人，只是在假設的士夫之身上，生起有情想，建立有情名，以及說自己和他人有差別。
你想要怎樣？計較『我』的見解，是善還是不善呢？如果是善的，為什麼極其愚癡的人會深深地生起我見，而且不由方便就能輕易生起，又能讓眾生怖畏解脫，又能增長各種惡的過失，這不合道理。如果說是不善的，就不應該說是正的以及非顛倒的。如果是顛倒的，所計較的『我』，本體是實有的，這不合道理。
你又想要怎樣？
【English Translation】 English version Since those samskaras (volitional formations) can arise and cease, why is it necessary to posit an 'atman' (self)? If there is arising and ceasing not in relation to those samskaras, then the 'atman' you posit, lacking the characteristic of arising, would still have arising and ceasing, which is unreasonable.
Now I ask you again, answer as you please. Is the 'atman' you posit, said to be the experiencer (vedaka), the agent (karaka), and the liberator (moksha) because of the suffering or pleasure arising from objects, and because of the transformations caused by karma (action) and afflictions (klesha) and secondary afflictions, or is it said to be the experiencer, etc., without those transformations? If it is because of those transformations, then those samskaras are the experiencer, the agent, and the liberator, so why posit an 'atman'? If it is the 'atman', then the 'atman' should be impermanent, which is unreasonable. If it is not because of those transformations, the 'atman' is without transformation, yet is the experiencer, the agent, and the liberator, which is also unreasonable.
Now you should state your own intention. Is it only in relation to the 'atman' that you speak of an agent, or do you also speak of an agent in relation to other dharmas? If only in relation to the 'atman', then the world should not say that fire is the burner and light is the illuminator. If also in relation to other dharmas, then it is in relation to the sense faculties such as seeing that you speak of an agent, vainly distinguishing an 'atman', which is unreasonable. You should also state your own intention. Is it only in relation to the 'atman' that you establish an 'atman', or do you also establish an 'atman' in relation to other dharmas? If only in relation to the 'atman', then the world should not call a fictitious person by names such as Gunamitra (Virtue Friend) or Buddhadatta (Buddha Given). If also in relation to other dharmas, then it is only in relation to the samskaras that you fictitiously name an 'atman', so why cling to a separate 'atman'? Why? Because worldly people, only in relation to the assumed person, generate the thought of a sentient being, establish the name of a sentient being, and speak of differences between self and others.
What do you desire? Is the view of positing an 'atman' good or not good? If it is good, why do extremely foolish people deeply generate the view of self, and do so easily without skillful means, and why does it cause sentient beings to fear liberation, and why does it increase various evil faults, which is unreasonable. If you say it is not good, then it should not be said to be correct and non-inverted. If it is inverted, and the 'atman' that is posited is truly existent in its essence, which is unreasonable.
What else do you desire?
所欲無我之見。為善為不善耶。若言是善。于彼常住實有我上見無有我而是善性非顛倒見。不應道理。若言不善。而一切智者之所宣說。精勤方便之所生起。令諸眾生不怖解脫。能速證得白凈之果。諸惡過失如實對治。不應道理。
又汝意云何。為即我性自計有我。為由我見耶。若即我性自計有我者。應一切時無無我覺。若由我見者。雖無實我。由我見力故。于諸行中。妄謂有我。是故汝計定實有我。不應道理。
如是不覺為先而起彼覺故。思覺為先見有所作故。于諸蘊中建立是有故。由於彼相安立為有故。建立雜染及清凈故。建立流轉及止息故。建立受者作者及解脫者故。施設有作者故。施設言說故。施設見故。計實有我。皆不應道理。
又我今當說第一義我相。所言我者。唯于諸法假立為有。非實有我。然此假我。不可說言與彼諸法異不異性。勿謂此我是實有體。或彼諸法即我性相。又此假我是無常相。是非恒相。非安保相。是變壞相。生起法相。老病死法相。唯諸法相。唯苦惱相。故薄伽梵說。苾芻當知。于諸法中假立有我。此我無常無恒。不可安保。是變壞法。如是廣說。當知由四因故。于諸行中假設有我。一為令世間言說易故。二為欲隨順諸世間故。三為欲斷除謂定無我諸怖畏故。四為
【現代漢語翻譯】 現代漢語譯本： 關於想要獲得『無我』（Anatta，佛教術語，指沒有永恒不變的自我）的見解。這是善還是不善呢？如果說是善，那麼在常住且真實存在的『我』（Atman，印度教哲學中的自我）之上，認為沒有『我』反而是善的，這不是一種顛倒的見解嗎？這不合道理。如果說是不善，那麼這卻是遍知者（指佛陀）所宣說的，是通過精勤修行而生起的，能讓眾生不畏懼解脫，能迅速證得清凈的果報，能如實地對治各種惡的過失，這也不合道理。
再者，你認為如何？是『我』的本性讓你自己認為有『我』，還是因為『我見』（Atma-drishti，對自我的錯誤認知）呢？如果是『我』的本性讓你自己認為有『我』，那麼應該在任何時候都不會有『無我』的覺悟。如果是由於『我見』，那麼即使沒有真實的『我』，由於『我見』的力量，也會在各種行（Samkhara，佛教術語，指有為法）中，錯誤地認為有『我』。因此，你認為存在一個固定且真實的『我』，是不合道理的。
像這樣，由於不覺（Avidya，佛教術語，指無明）在前而生起覺（Jnana，佛教術語，指智慧），由於思覺在前而認為有所作為，所以在諸蘊（Skandha，佛教術語，指構成個體的五種要素）中建立『有』，由於在那些現象上安立為『有』，所以建立雜染（Samklesha，佛教術語，指煩惱）和清凈，建立流轉（Samsara，佛教術語，指輪迴）和止息（Nirodha，佛教術語，指涅槃），建立受者、作者和解脫者，施設作者，施設言說，施設見解，認為真實存在『我』，這些都不合道理。
現在我將要宣說第一義諦（Paramartha-satya，佛教術語，指最高的真理）中『我』的相狀。所說的『我』，只是在諸法（Dharma，佛教術語，指一切事物和現象）上假立而有的，並非真實存在『我』。然而，這個假立的『我』，不能說與那些諸法是異性或非異性。不要認為這個『我』是真實存在的實體，或者認為那些諸法就是『我』的本性。而且，這個假立的『我』是無常的相狀，不是恒常的相狀，不是安穩可靠的相狀，是會變壞的相狀，是生起之法的相狀，是老、病、死之法的相狀，只是諸法的相狀，只是苦惱的相狀。所以，薄伽梵（Bhagavan，佛陀的尊稱）說：『比丘（Bhikshu，佛教術語，指男性出家人）應當知道，在諸法中假立有『我』，這個『我』是無常的，不是恒常的，不可安穩依靠的，是會變壞的法。』像這樣廣泛地宣說。應當知道，由於四個原因，在諸行中假設有『我』：一是爲了讓世間的言說變得容易；二是爲了想要隨順世間的習慣；三是爲了想要斷除認為一定沒有『我』的各種怖畏；四是爲了……
【English Translation】 English version: Regarding the desire to attain the view of 'no-self' (Anatta, Buddhist term referring to the absence of a permanent, unchanging self). Is this good or not good? If it is said to be good, then upon the permanent and truly existing 'self' (Atman, Hindu philosophical concept of the self), to consider the absence of 'self' as good, is this not a reversed view? This is not reasonable. If it is said to be not good, then this is what the All-Knowing One (referring to the Buddha) has proclaimed, what arises from diligent practice, what enables beings to not fear liberation, what enables the swift attainment of pure results, and what truly counteracts various evil faults; this is also not reasonable.
Furthermore, what do you think? Is it the nature of 'self' that makes you believe you have a 'self', or is it due to 'self-view' (Atma-drishti, the mistaken perception of self)? If it is the nature of 'self' that makes you believe you have a 'self', then there should be no awareness of 'no-self' at any time. If it is due to 'self-view', then even if there is no real 'self', due to the power of 'self-view', one will mistakenly believe there is a 'self' in various formations (Samkhara, Buddhist term referring to conditioned phenomena). Therefore, your belief in a fixed and real 'self' is not reasonable.
Like this, because unawareness (Avidya, Buddhist term referring to ignorance) precedes the arising of awareness (Jnana, Buddhist term referring to wisdom), because thought precedes the perception of action, therefore establishing 'existence' in the aggregates (Skandha, Buddhist term referring to the five aggregates that constitute an individual), because establishing 'existence' upon those phenomena, therefore establishing defilement (Samklesha, Buddhist term referring to afflictions) and purity, establishing transmigration (Samsara, Buddhist term referring to the cycle of rebirth) and cessation (Nirodha, Buddhist term referring to Nirvana), establishing the receiver, the doer, and the liberated one, postulating a doer, postulating speech, postulating views, believing in the real existence of 'self', all of these are not reasonable.
Now I shall speak of the aspect of 'self' in the ultimate truth (Paramartha-satya, Buddhist term referring to the highest truth). What is called 'self' is merely a provisional establishment upon all phenomena (Dharma, Buddhist term referring to all things and phenomena), not a real existence of 'self'. However, this provisional 'self' cannot be said to be either different or not different from those phenomena. Do not think that this 'self' is a real entity, or that those phenomena are the nature of 'self'. Moreover, this provisional 'self' is impermanent, not constant, not secure, subject to change, subject to arising, subject to aging, sickness, and death, merely the nature of phenomena, merely the nature of suffering. Therefore, the Blessed One (Bhagavan, an honorific title for the Buddha) said: 'Monks (Bhikshu, Buddhist term referring to male renunciates), you should know that in phenomena, there is a provisional establishment of 'self'; this 'self' is impermanent, not constant, not secure, subject to change.' Thus, he spoke extensively. You should know that due to four reasons, 'self' is assumed in formations: one, to make worldly speech easier; two, to accord with worldly customs; three, to eliminate various fears of believing there is definitely no 'self'; four, to...
宣說自他成就功德成就過失令起決定信解心故。是故執有我論。非如理說。
計常論者。謂如有一若沙門若婆羅門。起如是見。立如是論。我及世間皆是常住。非作非作所作。非化非化所作。不可損害積聚而住如伊師迦。謂計前際。說一切常者。說一分常者。及計后際。說有想者。說無想者。說非想非非想者。復有計諸極微是常住者。作如是計。問何故彼諸外道。起如是見。立如是論。我及世間是常住耶。答彼計因緣。如經廣說。隨其所應盡當知。此中計前際者。謂或依下中上靜慮。起宿住隨念。不善緣起故。於過去諸行但唯憶念。不如實知計過去世。以為前際。發起常見。或依天眼。計現在世以為前際。于諸行剎那生滅流轉。不如實知。又見諸識流轉相續。從此世間至彼世間。無斷絕故。發起常見。或見梵王隨意成立。或見四大種變異。或見諸識變異。計后際者。于想及受雖見差別。然不見我自相差別。是故發起常見。謂我及世間皆悉常住。又計極微是常住者。以依世間靜慮。起如是見。由不如實知緣起故。計有為先有果集起。離散為先有果壞滅。由此因緣。彼謂從眾微性粗物果生。漸析粗物乃至微住。是故粗物無常。極微常住。
此中計前際后際常住論者。是執我論。差別相所攝故。我論已破。當知
【現代漢語翻譯】 現代漢語譯本：爲了宣說自身和他人的成就、功德、成就和過失，從而使人產生堅定的信念和理解，所以才會有執著于『我』的理論。但這並不是如理如實的說法。
持常見論者，例如某些沙門（指修行者）或婆羅門（指祭司），他們持有這樣的觀點，並建立這樣的理論：『我和世界都是永恒不變的，不是被創造的，也不是被創造物所創造的，不是被變化的，也不是被變化物所變化的，不會被損害，像伊師迦（一種草名，比喻堅固）一樣積聚而住。』他們推測過去，宣稱一切都是永恒的；或者宣稱一部分是永恒的；或者推測未來，宣稱有想（有知覺）的，宣稱無想（無知覺）的，宣稱非想非非想（既非有想也非無想）的。還有人認為極微（最小的物質單位）是永恒不變的，並作出這樣的推測。
有人會問：『為什麼那些外道（指佛教以外的修行者）會產生這樣的觀點，並建立這樣的理論，認為我和世界是永恒不變的呢？』回答是：『他們是根據因緣（事物產生的原因和條件）來推測的，正如經典中廣泛描述的那樣，應該根據具體情況來了解。』其中，推測過去的人，或者依靠下、中、上三種靜慮（禪定），回憶起過去的住所，因為不善於觀察緣起（事物相互依存的關係），所以對於過去的諸行（行為）只是回憶，不能如實地瞭解，因此推測過去世，作為前際（時間的開端），從而產生常見（認為事物是永恒不變的觀點）。或者依靠天眼（超自然的能力），認為現在世是前際，對於諸行剎那生滅流轉的現象，不能如實地瞭解。又看到諸識（意識）流轉相續，從這個世界到那個世界，沒有斷絕，因此產生常見。或者看到梵王（創造之神）隨意建立世界，或者看到四大種（地、水、火、風）變異，或者看到諸識變異。
推測未來的人，雖然看到想（思維）和受（感受）的差別，但沒有看到『我』自身相的差別，因此產生常見，認為『我和世界都是永恒不變的』。還有人認為極微是永恒不變的，他們依靠世間的靜慮，產生這樣的觀點，因為不如實地瞭解緣起，所以認為有為法（由因緣和合而成的法）是先有果（結果）集起，離散是先有果壞滅。由於這個原因，他們認為從眾多微小的性質中產生粗大的物質果，逐漸分析粗大的物質，直到極微的狀態。因此，粗大的物質是無常的，而極微是常住的。
這裡，推測前際和后際的常見論者，是執著于『我』的理論，屬於差別相所攝。『我』的理論已經被破斥，應當知道。
【English Translation】 English version: To expound on the accomplishments, merits, achievements, and faults of oneself and others, thereby generating firm faith and understanding, is the reason for adhering to the theory of 'self'. However, this is not a truthful and accurate statement.
Those who hold the theory of permanence, such as certain Shramanas (ascetics) or Brahmanas (priests), hold such views and establish such theories: 'I and the world are eternally abiding, not created, nor created by what is created, not transformed, nor transformed by what is transformed, cannot be harmed, and abide accumulated like an Ishika (a type of grass, used as a metaphor for firmness).' They speculate about the past, claiming that everything is eternal; or claiming that a portion is eternal; or speculating about the future, claiming that there are those with thought (consciousness), those without thought (unconsciousness), and those who are neither with nor without thought (neither conscious nor unconscious). There are also those who believe that the ultimate particles (the smallest units of matter) are eternally abiding, and make such speculations.
One might ask: 'Why do those non-Buddhists (those who practice outside of Buddhism) generate such views and establish such theories, believing that I and the world are eternally abiding?' The answer is: 'They speculate based on causes and conditions (the reasons and conditions for the arising of things), as widely described in the scriptures, and should be understood according to the specific circumstances.' Among them, those who speculate about the past, either rely on the lower, middle, and upper levels of meditative absorption (Dhyana), recalling past abodes, and because they are not skilled in observing dependent origination (the relationship of interdependence of things), they only recall past actions (deeds), without truly understanding them, thus speculating about the past life as the former limit (the beginning of time), thereby generating the view of permanence (the view that things are eternally unchanging). Or they rely on the divine eye (supernatural ability), considering the present life as the former limit, and for the phenomena of momentary arising, ceasing, and flowing of actions, they do not truly understand. Furthermore, they see the continuous flow of consciousness (Vijnana), from this world to that world, without interruption, thus generating the view of permanence. Or they see Brahma (the creator god) establishing the world at will, or they see the transformation of the four great elements (earth, water, fire, wind), or they see the transformation of consciousness.
Those who speculate about the future, although they see the difference between thought (Samjna) and feeling (Vedana), they do not see the difference in the self-nature of 'I', thus generating the view of permanence, believing that 'I and the world are all eternally abiding'. There are also those who believe that the ultimate particles are eternally abiding, they rely on worldly meditative absorption, generating such views, and because they do not truly understand dependent origination, they believe that conditioned dharmas (dharmas formed by the combination of causes and conditions) are first with the arising of the result (fruit), and dispersion is first with the destruction of the result. For this reason, they believe that coarse material fruits arise from numerous minute natures, gradually analyzing coarse materials until the state of ultimate particles. Therefore, coarse materials are impermanent, while ultimate particles are permanent.
Here, those who speculate about the former and latter limits with the theory of permanence, are attached to the theory of 'self', belonging to the category of differentiated characteristics. The theory of 'self' has already been refuted, and should be known.
我差別相論亦已破訖。
又我今問汝。隨汝意答。宿住之念。為取諸蘊。為取我耶。若取蘊者。執我及世間是常。不應道理。若取我者。憶念過去如是名等諸有情類。我曾於彼。如是名。如是姓。乃至廣說。不應道理。
又汝意云何。緣彼現在和合色境眼識起時。于余不現不和合境。所餘諸識為滅為轉。若言滅者。滅壞之識而計為常。不應道理。若言轉者。由一境界於一切時一切識起。不應道理。
又汝何所欲所執之我由。想所作及受所作。為有變異為。無變異若言有者計彼世間及我常住。不應道理。若言無者。有一想已復有種種想生。復有小想及無量想。不應道理。
又先純有樂已后純有苦。復有苦有樂有不苦不樂。不應道理。
又若計命即是身者。彼見我是色。若計命異於身者。彼見我非色。若計我俱遍無二無缺者。彼見我亦色非色。若為對治此故。即於此義中由異句異文而起執者。彼見我非色非非色。又若見少色少非色者。彼見有邊。若見彼無量者。彼見有無邊。若復遍見而色分少非色無量。或色無量非色分少者。彼見亦有邊亦有無邊。若為對治此故。但由文異不由義異而起執者。彼見非有邊非有無邊。或見解脫之我。遠離二種。
顯揚聖教論卷第九 大正藏第 31
【現代漢語翻譯】 現代漢語譯本 我已經破斥了關於差別相的論述。
現在我再問你。你可以隨意回答。你所說的宿住之念（能夠回憶前世的念頭），是取諸蘊（五蘊：色、受、想、行、識）而產生的，還是取我（常一不變的實體）而產生的？如果說是取諸蘊而產生的，那麼執著于『我』和世間是常住不變的，這在道理上說不通。如果說是取『我』而產生的，那麼憶念過去諸如名字等有情眾生，『我』曾經在那裡，叫什麼名字，姓什麼，等等，這在道理上也說不通。
還有，你認為怎麼樣？當眼識緣取現在和合的色境時，對於其他不顯現、不和合的境界，其餘的各種識是滅去了還是轉變了？如果說是滅去了，那麼把滅壞的識認為是常住不變的，這在道理上說不通。如果說是轉變了，那麼因為一個境界，在所有的時間裡，所有的識都會生起，這在道理上也說不通。
還有，你所希望和執著的『我』，是由想（思惟）所產生的，還是由受（感受）所產生的？是有變異還是沒有變異？如果說是有變異的，那麼認為世間和『我』是常住不變的，這在道理上說不通。如果說是沒有變異的，那麼生起一個想之後，又生起種種不同的想，又有小的想和無量的想，這在道理上說不通。
還有，先完全是快樂，之後完全是痛苦，或者有苦有樂，或者是不苦不樂，這在道理上說不通。
還有，如果認為命（生命）就是身（身體），那麼他會認為『我』是色（物質）。如果認為命異於身，那麼他會認為『我』不是色。如果認為『我』是俱遍（同時存在於各處）且無二無缺的，那麼他會認為『我』既是色又不是色。如果爲了對治這種觀點，就在這個意義中，用不同的語句和不同的文字而產生執著，那麼他會認為『我』既不是色也不是非色。還有，如果看到少量的色和少量的非色，那麼他會認為是有邊的。如果看到那是無量的，那麼他會認為是無邊的。如果普遍地看到色的一部分是少量的，非色是無量的，或者色是無量的，非色的一部分是少量的，那麼他會認為既是有邊的也是無邊的。如果爲了對治這種觀點，只是因為文字不同而不是意義不同而產生執著，那麼他會認為既不是有邊的也不是有無邊的。或者認為解脫的『我』，遠離了這兩種。
《顯揚聖教論》卷第九 《大正藏》第31卷
【English Translation】 English version I have already refuted the arguments concerning the distinctions of characteristics (lakshana).
Now, I ask you again. Answer as you please. This notion of remembering past lives (Purvanivasanusmriti), does it arise from grasping the skandhas (five aggregates: form, feeling, perception, mental formations, consciousness), or from grasping the 'self' (Atman)? If you say it arises from grasping the skandhas, then clinging to the idea that the 'self' and the world are permanent is unreasonable. If you say it arises from grasping the 'self', then remembering past sentient beings with names, etc., 'I' was there, with such and such a name, such and such a surname, and so on, is also unreasonable.
Furthermore, what is your opinion? When eye-consciousness arises in relation to a present, combined object of form, do the remaining consciousnesses, in relation to other non-manifest, non-combined objects, cease or transform? If you say they cease, then considering the ceased consciousness as permanent is unreasonable. If you say they transform, then due to one object, all consciousnesses arise at all times, which is also unreasonable.
Furthermore, this 'self' that you desire and cling to, is it produced by thought (samjna) or by feeling (vedana)? Does it have variations or no variations? If you say it has variations, then considering the world and the 'self' as permanent is unreasonable. If you say it has no variations, then after one thought arises, various different thoughts arise, and there are small thoughts and immeasurable thoughts, which is also unreasonable.
Furthermore, first there is purely pleasure, then purely suffering, or there is suffering and pleasure, or neither suffering nor pleasure, which is also unreasonable.
Furthermore, if you consider life (jiva) to be the same as the body (kaya), then you see the 'self' as form (rupa). If you consider life to be different from the body, then you see the 'self' as not-form. If you consider the 'self' to be all-pervading (sarvavyapin), without duality and without deficiency, then you see the 'self' as both form and not-form. If, in order to counteract this view, you cling to this meaning using different phrases and different words, then you see the 'self' as neither form nor not-not-form. Furthermore, if you see a small amount of form and a small amount of not-form, then you see it as having boundaries (anta). If you see it as immeasurable (apramana), then you see it as having no boundaries. If you see that the portion of form is small and the not-form is immeasurable, or the form is immeasurable and the portion of not-form is small, then you see it as both having boundaries and having no boundaries. If, in order to counteract this view, you cling to it merely because of different words and not because of different meanings, then you see it as neither having boundaries nor having no boundaries. Or you see the liberated 'self' as being apart from both of these.
《Yogacarabhumi-sastra》, Volume 9 《Taisho Tripitaka》, Volume 31
冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之六
複次計諸極微常住論者。我今問汝。隨汝意答。汝為觀察已計極微常。為不觀察計彼常耶。若不觀察者。離慧觀察而定計常。不應道理。若言已觀察者。違諸量故。不應道理。
又汝何所欲。諸極微性為由細故計彼是常。為由與粗果物其相異故計彼常耶。若由細者。離散損減其性羸劣。而言是常。不應道理。若言由相異故者。是則極微。超過地水火風之相。不同種類相故。而言能生彼果。不應道理。又彼極微亦無異相可得。故不中理。
又汝何所欲。從諸極微所起粗物。為不異相為異相耶。若言不異相者。由與彼因無差別故。亦應是常。是則應無因果決定。若異相者。汝意云何。為從離散極微粗物得生。為從聚集耶。若言從離散者。應一切時一切果生。是則應無因果決定。若從聚集者。汝意云何。彼粗果物從極微生時。為不過彼形質之量。為過彼量耶。若言不過彼形質量者。從形質分物生形質有分物。不應道理。若言過者。諸極微體無細分故不可分析。所生粗物亦應是常。此不中理。若復說言有諸極微本無今起者。是則計極微常。不應道理。
又汝何所欲
【現代漢語翻譯】 現代漢語譯本 《顯揚聖教論》卷第十
無著菩薩 造
三藏法師玄奘 奉 詔譯 攝凈義品第二之六
再者，那些主張極微（paramāṇu，物質的最小單位）是常住不變的人，我現在要問你們，請隨意回答。你們是經過觀察之後才認為極微是常住的呢？還是沒有經過觀察就認為它是常住的呢？如果說沒有經過觀察，那麼，不通過智慧的觀察就斷定它是常住的，這不合道理。如果說已經觀察過了，那麼，這又與各種量（pramāṇa，認識事物的方法）相違背，也不合道理。
還有，你們的意圖是什麼呢？是因為極微的性質微細，所以認為它是常住的呢？還是因為極微與粗大的果物（kārya，由因產生的果）的性質不同，所以認為它是常住的呢？如果是由於微細的緣故，那麼，極微是離散的、容易損壞減少的、性質脆弱的，卻說它是常住的，這不合道理。如果說是由於性質不同的緣故，那麼，極微就超過了地、水、火、風的性質，因為它們不是同一類別的相，卻說極微能夠產生那些果，這不合道理。而且，從極微上也無法得到不同的相，所以不合道理。
還有，你們的意圖是什麼呢？從極微所產生的粗物（sthūla-dravya），是與極微的相沒有差異呢？還是有差異呢？如果說沒有差異，那麼，由於與它的因（hetu，產生結果的原因）沒有差別，粗物也應該是常住的。這樣一來，就應該沒有因果的決定性了。如果說有差異，那麼，你們認為怎麼樣呢？粗物是從離散的極微產生的呢？還是從聚集的極微產生的呢？如果說是從離散的極微產生的，那麼，應該在任何時候都產生任何果，這樣一來，就應該沒有因果的決定性了。如果說是從聚集的極微產生的，那麼，你們認為怎麼樣呢？粗果物從極微產生的時候，是沒有超過極微的形質的量呢？還是超過了極微的量呢？如果說沒有超過極微的形質量，那麼，從有形質分割的物產生有形質有部分的物，這不合道理。如果說是超過了極微的量，那麼，由於極微的本體沒有細分，所以無法分析，所產生的粗物也應該是常住的。這不合道理。如果又說有極微本來沒有現在才產生的，那麼，認為極微是常住的，這不合道理。
還有，你們的意圖是什麼呢？
【English Translation】 English version Śrāvakabhūmi, No. 1602, Discourse on Manifesting the Holy Teaching
Chapter Ten of the Discourse on Manifesting the Holy Teaching
Composed by Bodhisattva Asaṅga
Translated under Imperial Order by the Tripiṭaka Master Xuanzang, Sixth Section of the Chapter on Assembling the Meaning of Purification
Furthermore, regarding those who assert that the atoms (paramāṇu) are permanent, I now ask you, answer as you please. Do you consider the atoms to be permanent after observation, or do you consider them to be permanent without observation? If without observation, then to definitively consider them permanent without the observation of wisdom is unreasonable. If you say after observation, then it contradicts the various means of valid cognition (pramāṇa), and is therefore unreasonable.
Moreover, what is your intention? Is it because the nature of the atoms is subtle that you consider them to be permanent, or is it because their characteristics are different from those of coarse resultant objects (kārya) that you consider them to be permanent? If it is because of their subtlety, then to say that atoms, being scattered, subject to damage and diminution, and of weak nature, are permanent is unreasonable. If you say it is because of the difference in characteristics, then the atoms would transcend the characteristics of earth, water, fire, and wind, because they are not of the same category of characteristics, yet you say that the atoms can produce those results, which is unreasonable. Furthermore, no different characteristics can be obtained from the atoms either, so it is not reasonable.
Moreover, what is your intention? Are the coarse objects (sthūla-dravya) that arise from the atoms of undifferentiated characteristics or of differentiated characteristics? If you say of undifferentiated characteristics, then because there is no difference from their cause (hetu), they should also be permanent. In that case, there should be no certainty of cause and effect. If of differentiated characteristics, then what do you think? Do coarse objects arise from scattered atoms or from aggregated atoms? If you say from scattered atoms, then all results should arise at all times, and there should be no certainty of cause and effect. If from aggregated atoms, then what do you think? When coarse resultant objects arise from atoms, do they not exceed the measure of the form and substance of the atoms, or do they exceed their measure? If you say they do not exceed the measure of the form and substance, then it is unreasonable for an object with form and substance to arise from a divided object with form and substance. If you say they exceed the measure, then because the essence of the atoms has no subtle divisions, it cannot be analyzed, and the coarse objects that arise should also be permanent. This is unreasonable. If you further say that there are atoms that did not exist originally but arise now, then to consider the atoms to be permanent is unreasonable.
Furthermore, what is your intention?
。彼諸極微造作粗物。為如種子等。為如陶師等耶。若言如種子等者。應如種子體是無常。若言如陶師等者。彼諸極微應有思慮如陶師等。若言不如種等及陶師等者。是則相似喻不可得故。不應道理。
又汝意云何。諸外物起。為由有情為不爾耶。若言由有情者。彼外粗物由有情生。所依細物不由有情。不應道理。誰能于彼制其功能。若言不由有情者。是則無用而外物生。不應道理。如是隨念諸蘊及眾生故。由一境界一切識流不斷絕故。由想及受變異不變異故。計彼前際及計后際常住論者。不應道理。
又由觀察不觀察故。由共相故。由自相故。由造作故。根本所用故。極微常論。不應道理。是故計常論者。非如理說。
複次我今當說常住之相。若一切時無變異相。若一切種無變異相。若自然無變異相。若由他亦無變異相。又無生相。當知是常住相。皆宿作因論者。謂如有一若沙門若婆羅門。起如是見。立如是論。廣說如經。凡諸世間士夫所受者。謂現所受苦。皆由宿作為因者。謂由宿惡為因。由勤精進吐舊業故者。謂由現法極自苦行。現在新業由不作因之所害故者。謂諸不善業。如是於後不復有漏者。謂一向是善性故說后無漏。由無漏故業盡者。謂諸惡業。由業盡故苦盡者。謂宿因所感及現法方
【現代漢語翻譯】 現代漢語譯本： 這些極微（paramāṇu，最小的物質單位）造作出粗大的物體，是像種子那樣呢？還是像陶師那樣呢？如果說是像種子那樣，那麼應該像種子一樣，其本體是無常的。如果說是像陶師那樣，那麼這些極微應該有像陶師一樣的思慮。如果說不像種子等，也不像陶師等，那麼就找不到相似的比喻，因此是不合道理的。
此外，你的意思是怎樣呢？這些外物生起，是由有情（sattva，有情眾生）所致，還是不是呢？如果說是由於有情，那麼這些外在的粗大物體由有情所生，而作為其所依的細微物質不由有情所生，這是不合道理的。誰能對它們的功能加以控制呢？如果說不是由有情所致，那麼外物就是無用地產生，這是不合道理的。像這樣，由於憶念諸蘊（skandha，構成個體的五種要素）和眾生，由於一個境界中一切識流（vijñāna-srota，意識流）不斷絕，由於想（saṃjñā，感知）和受（vedanā，感受）的變化與不變，那些計度前際（pūrvānta，過去）和后際（aparantā，未來）的常住論者，是不合道理的。
此外，由於觀察與不觀察，由於共相（sāmānya-lakṣaṇa，共性），由於自相（svalakṣaṇa，自性），由於造作，由於根本和所用，極微常住的理論是不合道理的。因此，認為常住的論者，說的並非如理如實。
再者，我現在要說常住的相狀。如果一切時都沒有變異的相狀，如果一切種類都沒有變異的相狀，如果是自然而然沒有變異的相狀，如果是由於他力也沒有變異的相狀，又沒有生起的相狀，應當知道這就是常住的相狀。所有宿作因論者，就像有這麼一個人，無論是沙門（śrāmaṇa，出家修行者）還是婆羅門（brāhmaṇa，祭司），生起這樣的見解，立下這樣的論斷，詳細的說法就像經中所說的那樣：凡是世間的士夫所承受的，也就是現在所承受的痛苦，都是由於宿作（pūrvakarma，前世所造的業）作為原因所導致的，也就是由於前世的惡業作為原因。通過勤奮精進吐出舊業，也就是通過現在極端的自我苦行。現在新造的業由於不作為原因的緣故而受到損害，也就是指那些不善業。像這樣，對於未來不再有煩惱，也就是指一向是善的性質，所以說未來沒有煩惱。由於沒有煩惱的緣故，業就窮盡，也就是指各種惡業。由於業窮盡的緣故，痛苦就窮盡，也就是指由宿因所感以及現在的方法。
【English Translation】 English version: Do those ultimate particles (paramāṇu, the smallest unit of matter) create gross objects like seeds, or like potters? If you say like seeds, then like seeds, their essence should be impermanent. If you say like potters, then those ultimate particles should have thoughts like potters. If you say neither like seeds nor like potters, then no similar analogy can be found, and therefore it is unreasonable.
Furthermore, what is your intention? Do these external objects arise from sentient beings (sattva, beings with sentience), or not? If you say they arise from sentient beings, then these external gross objects are produced by sentient beings, while the subtle matter on which they depend is not produced by sentient beings, which is unreasonable. Who can control their functions? If you say they do not arise from sentient beings, then external objects arise uselessly, which is unreasonable. Thus, by remembering the aggregates (skandha, the five components of an individual) and sentient beings, because the stream of consciousness (vijñāna-srota, stream of consciousness) in one realm is uninterrupted, and because perception (saṃjñā, perception) and feeling (vedanā, sensation) change and do not change, those who calculate the past (pūrvānta, the past) and the future (aparantā, the future) with permanent views are unreasonable.
Furthermore, due to observation and non-observation, due to general characteristics (sāmānya-lakṣaṇa, common characteristics), due to specific characteristics (svalakṣaṇa, unique characteristics), due to creation, and due to fundamental and applied uses, the theory of permanent ultimate particles is unreasonable. Therefore, those who hold the view of permanence do not speak truthfully.
Moreover, I will now describe the characteristics of permanence. If there is no change in any time, if there is no change in any kind, if there is no change naturally, if there is no change due to others, and if there is no characteristic of arising, then know that this is the characteristic of permanence. All those who believe in past action as the cause, like someone, whether a renunciate (śrāmaṇa, wandering ascetic) or a Brahmin (brāhmaṇa, priest), who holds such a view and establishes such a theory, as described in detail in the sutras: Whatever suffering is experienced by people in the world, that is, the suffering experienced now, is caused by past actions (pūrvakarma, past deeds), that is, caused by past evil deeds. By diligently expelling old karma, that is, through extreme self-mortification in the present life. New karma created now is harmed by not acting as a cause, that is, referring to those unwholesome deeds. In this way, there will be no more defilements in the future, that is, referring to the nature that is always good, so it is said that there are no defilements in the future. Because there are no defilements, karma is exhausted, that is, referring to all evil karma. Because karma is exhausted, suffering is exhausted, that is, referring to what is felt due to past causes and present methods.
便所招苦惱。由苦盡故得證苦邊者。謂證餘生相續苦盡。謂無系外道作如是計。問何因緣故。彼諸外道。起如是見。立如是論。
答由教及理故。教如前說。理者。謂如有一。為性尋思。為性觀察。廣說如前。由見現法所作功用不決定故。所以者何。彼見世間雖具正方便而招于苦。雖具邪方便而致於樂。彼如是思。若由現法所作功用為彼因者。彼應顛倒。由彼所見非顛倒故。是故彼皆以宿作為因。由此理故。彼起如是見。立如是論。
今應問彼。汝何所欲。現法方便所招之苦。為用宿作為因。為用現法方便為因。若用宿作為因者。汝先所說由勤精進吐舊業故。現在新業由不作因之所害故。如是於後不復有漏。乃至廣說。不應道理。若用現法方便為因者。汝先所說凡諸世間士夫所受。皆由宿作為因。不應道理。
如是現法方便苦宿作為因故。現法功用為因故。皆不應道理。是故此論非如理說。
複次我今當說如實因相。或有諸苦唯用宿作為因。謂如有一。自業增上力故生諸惡趣。或於貧賤家生。或有苦等雜因所生。謂如有一因邪事王。不獲樂果而反致苦。如事于王如是由諸言說商賈等業。由事農業。由劫盜業。或於他有情作損害事。若有福者。獲得富樂。若無福者。雖設功用而無果遂。或復有
【現代漢語翻譯】 現代漢語譯本： 便會招致苦惱。因為苦已經滅盡的緣故，才能證得苦的邊際，這是指證得餘生相續的苦已經滅盡。這是指那些無系外道所作的計較。問：是什麼因緣的緣故，那些外道會產生這樣的見解，立下這樣的論斷？ 答：由於教法和道理的緣故。教法如前面所說。道理是說，比如有這樣一個人，他的本性是尋思，他的本性是觀察，詳細的說法如前所述。由於見到現世所作的功用並不確定，為什麼呢？因為他們看到世間上，即使具備正確的方便，反而招致苦惱；即使具備邪惡的方便，反而得到快樂。他們這樣思考：如果由現世所作的功用作為苦樂的原因，那麼苦樂的原因就應該是顛倒的。由於他們所見到的並非顛倒，所以他們都以宿世的作為作為原因。由於這個道理的緣故，他們產生這樣的見解，立下這樣的論斷。 現在應該問他們：你們想要什麼？現世方便所招致的苦，是用宿世的作為作為原因呢？還是用現世的方便作為原因呢？如果用宿世的作為作為原因，那麼你們先前所說的，通過勤奮精進可以吐出舊業，現在的新業由於不作因的損害，所以在以後不再有煩惱，乃至廣說，就不合道理。如果用現世的方便作為原因，那麼你們先前所說的，凡是世間上的人所承受的，都是由宿世的作為作為原因，就不合道理。 像這樣，現世的方便是苦，宿世的作為是原因，現世的功用是原因，都不合道理。因此，這個論斷不是如理如實的說。 再次，我現在應當說如實的因相。或者有些苦唯獨用宿世的作為作為原因，比如有這樣一個人，由於自身業力的增上力，而生到各種惡趣，或者生在貧賤的家庭。或者有些苦是由多種因素混合產生的，比如有這樣一個人因為侍奉邪惡的國王，沒有獲得快樂的果報反而招致苦惱。像侍奉國王一樣，也像由於各種言說、商賈等行業，由於從事農業，由於劫盜等行業，或者對其他的有情眾生作損害的事情。如果有福報的人，就獲得富裕和快樂；如果沒有福報的人，即使設定功用也沒有結果，或者還有...
【English Translation】 English version: Then suffering will be invited. Because suffering has been exhausted, one can attain the edge of suffering, which means attaining the exhaustion of the suffering of the remaining life's continuation. This refers to the calculations made by those non-attached heretics (nirgrantha). Question: What is the reason that those heretics would have such views and establish such arguments? Answer: Due to teachings and reasoning. The teachings are as mentioned before. The reasoning is that, for example, there is such a person whose nature is to contemplate, whose nature is to observe, and the detailed explanation is as mentioned before. Because they see that the effects of actions in this life are uncertain, why? Because they see that in the world, even with the right means, suffering is invited; even with evil means, happiness is attained. They think like this: if the effects of actions in this life are the cause of happiness and suffering, then the cause of happiness and suffering should be reversed. Since what they see is not reversed, they all take past actions as the cause. Because of this reasoning, they have such views and establish such arguments. Now we should ask them: What do you want? Is the suffering invited by the means of this life caused by past actions? Or is it caused by the means of this life? If it is caused by past actions, then what you said earlier, that diligence and effort can expel old karma, and that new karma is harmed by the cause of non-action, so that there will be no more afflictions in the future, and so on, is unreasonable. If it is caused by the means of this life, then what you said earlier, that all that people in the world endure is caused by past actions, is unreasonable. Like this, the means of this life is suffering, past actions are the cause, and the effects of this life are the cause, all of which are unreasonable. Therefore, this argument is not a true and reasonable statement. Furthermore, I should now speak of the true characteristics of causes. Or some suffering is caused solely by past actions, such as a person who, due to the increasing power of their own karma, is born into various evil realms, or born into a poor and lowly family. Or some suffering is produced by a mixture of various factors, such as a person who, because of serving an evil king, does not obtain the reward of happiness but instead invites suffering. Like serving a king, it is also like various speeches, business and other industries, due to engaging in agriculture, due to robbery and other industries, or harming other sentient beings. If one has blessings, one obtains wealth and happiness; if one does not have blessings, even if one sets up efforts, there is no result, or there is...
法純由現在功用因得如新所造引余有業。或聽聞正法於法覺悟。或復發起威儀業路。或復修學工巧業處。如是等類唯因現在方便功用。
自在等作者論者。謂如有一若沙門若婆羅門。起如是見。立如是論。凡諸世間士夫所受。彼一切或以自在變化為因。或餘丈夫變化為因。諸如是等謂說自在等。不平等因論者作如是計。
問何因緣故。彼諸外道起如是見。立如是論。答由教及理故。教如前說。理者。謂如有一。為性尋思。為性觀察。廣說如前。彼由現見於因果中。世間有情不隨意轉。故作此計。所以者何。現見世間有情。于彼因時欲修凈業不遂本心反更為惡。于彼果時愿生善趣不遂本心反墮惡趣。意為受樂不遂所欲反受諸苦。由見如是故。彼作是思。世間諸物必應別有作者生者及變化者為彼物父。謂自在天。或復其餘。
今當問彼。嗢柁南曰。
功能無體性 攝不攝相違 有用及無用 為因成過失
論曰。汝何所欲。大自在天變化功能為用。業方便為因為無因耶。若用業方便為因者。唯此功能用業方便為因。非余世間。不應道理。若無因者。唯此功能無因。非世間物。不應道理。
又汝何所欲。此大自在為墮世間。攝為不攝耶。若言攝者。此大自在即同世法。而能遍生世間
【現代漢語翻譯】 現代漢語譯本： 法純粹由現在的功用和因緣所得，就像新造的事物一樣，引導產生其餘的業。或者聽聞正法而對法有所覺悟，或者發起威儀的行業，或者修學工巧的行業。像這些都只是因為現在的方便和功用。 主張『自在』（Ishvara，印度教中的主神）等是作者的理論家，是指像有些人，無論是沙門（Shramana，古印度出家求道者）還是婆羅門（Brahmana，印度教祭司），產生這樣的見解，立下這樣的論調：凡是世間之人所承受的，一切都是以『自在』的變化為因，或者以其他丈夫的變化為因。像這些等等，就是所謂的宣說『自在』等。主張不平等因的理論家，是這樣認為的。 問：因為什麼緣故，那些外道（Tirthika，佛教以外的宗教）會產生這樣的見解，立下這樣的論調？答：因為教義和道理的緣故。教義就像前面所說的。道理是說，有些人，以尋思為本性，以觀察為本性，詳細的說法就像前面所說的。他們因為親眼見到在因果之中，世間的有情不能隨意轉變，所以才這樣認為。為什麼呢？因為親眼見到世間的有情，在因的時候想要修習清凈的行業，卻不能如願以償，反而造作了惡業；在果的時候希望生到善趣，卻不能如願以償，反而墮落到惡趣；心裡想要享受快樂，卻不能如願以償，反而遭受各種痛苦。因為見到這些，所以他們這樣思考：世間萬物必定應該另有作者、生者以及變化者，作為這些事物的父親，就是『自在天』，或者其他的什麼。 現在要問他們，用偈頌概括如下： 功能無自性，攝與不攝相違，有用及無用，為因成過失。 論：你想要怎樣？大自在天變化的功能是用業的方便作為因，還是沒有因呢？如果用業的方便作為因，那麼只有這個功能用業的方便作為因，而不是其餘的世間事物，這不合道理。如果沒有因，那麼只有這個功能沒有因，而不是世間萬物，這也不合道理。 還有你想要怎樣？這個大自在是屬於世間所攝，還是不屬於世間所攝呢？如果說是屬於世間所攝，那麼這個大自在就等同於世間法，卻能普遍地產生世間。
【English Translation】 English version: Virtue is purely obtained from present effort and causes, just like newly created things, leading to the generation of other karmas. Or, one hears the correct Dharma and awakens to the Dharma, or initiates dignified conduct, or studies skillful crafts. Such things are solely due to present skillful means and effort. Those who argue that 『Ishvara』 (the Hindu supreme god) and others are the creators, refer to those who, whether Shramanas (ascetics in ancient India) or Brahmanas (Hindu priests), hold such views and establish such theories: whatever beings in the world experience, all of it is caused by the transformations of 『Ishvara』, or by the transformations of other beings. These and such are what is meant by those who proclaim 『Ishvara』 and others. Theorists who argue for unequal causes hold such views. Question: For what reason do those Tirthikas (non-Buddhist religions) hold such views and establish such theories? Answer: Because of teachings and reasoning. The teachings are as previously stated. The reasoning is that some people, whose nature is to ponder and observe, as described in detail earlier, see that sentient beings in the world cannot change things at will in the midst of cause and effect, and therefore they think this way. Why? Because they see that sentient beings in the world, when they want to cultivate pure actions at the time of cause, cannot fulfill their wishes and instead create evil deeds; when they hope to be born in good realms at the time of effect, they cannot fulfill their wishes and instead fall into evil realms; they want to enjoy happiness, but cannot fulfill their desires and instead suffer various pains. Because they see these things, they think this way: all things in the world must have another creator, producer, and transformer as their father, namely 『Ishvara』, or something else. Now we will ask them, summarized in the following verse: Function has no self-nature, inclusion and non-inclusion contradict, useful and useless, cause becomes fault. Argument: What do you want? Is the function of the great Ishvara's transformation caused by the skillful means of karma, or is it without cause? If it is caused by the skillful means of karma, then only this function is caused by the skillful means of karma, and not other worldly things, which is unreasonable. If it is without cause, then only this function is without cause, and not all things in the world, which is also unreasonable. Furthermore, what do you want? Is this great Ishvara included in the world, or not included in the world? If you say it is included in the world, then this great Ishvara is the same as worldly phenomena, yet it can universally produce the world.
。不應道理。若不攝者。即是解脫。而言能生世間。不應道理。
又汝何所欲。為須用故變生世間。為不須用耶。若須用者。是則于彼須用無有自在。而於世間有自在者。不應道理。若不須用者。無有所須。而生世間。不應道理。
又汝何所欲。此所出生。為唯大自在為因。為亦取余因耶。若唯大自在為因者。是則若時有大自在。是時即有出生。若時有出生。是時即有大自在而言出生。用大自在為因者。不應道理。若言亦取余因者。此為唯取樂欲為因。為除樂欲更取余因。若唯取樂欲為因者。此樂欲。為唯取大自在為因。為取余因耶。若唯大自在為因者。若時有大自在。是時即有樂欲。若時有樂欲。是時即有大自在。便應無始常有出生。此亦不應道理。若言亦取余因者。此因不可得故。不應道理。又于彼欲無有自在。而言於世間物有自在者。不應道理。
如是由功能故。攝不攝故。用無用故。為因性故。皆不應道理。是故此論非如理說。
執害為正法論者。謂如有一若沙門若婆羅門。起如是見。立如是論。若於彼祠中咒術為先害諸生命。若能祀者。若所害者。若諸助伴。彼一切皆得生天。
問何因緣故。彼諸外道起如是見。立如是論。答此違理論諂誑所起。不由觀察道理建立。然于諍
【現代漢語翻譯】 現代漢語譯本：這不合乎道理。如果他不攝取（眾生），那就是解脫，卻說他能生出世間，這不合乎道理。 還有，你想要什麼？是爲了需要才變化生出世間，還是不需要呢？如果需要，那麼對於那個需要就沒有自在，卻說對於世間有自在，這不合乎道理。如果不需要，沒有什麼需要卻生出世間，這不合乎道理。 還有，你想要什麼？這所出生的，是唯有大自在天（Mahādeva，印度教主神之一，被認為是宇宙的創造者和毀滅者）作為原因，還是也取其他的因呢？如果唯有大自在天作為原因，那麼如果什麼時候有大自在天，什麼時候就有出生；如果什麼時候有出生，什麼時候就有大自在天，說出生用大自在天作為原因，這不合乎道理。如果說也取其他的因，這是唯取樂欲作為原因，還是除了樂欲更取其他的因？如果唯取樂欲作為原因，這個樂欲，是唯取大自在天作為原因，還是取其他的因呢？如果唯取大自在天作為原因，如果什麼時候有大自在天，什麼時候就有樂欲；如果什麼時候有樂欲，什麼時候就有大自在天，就應該無始以來常有出生，這也不合乎道理。如果說也取其他的因，這個因不可得，所以不合乎道理。而且對於那個樂欲沒有自在，卻說對於世間萬物有自在，這不合乎道理。 像這樣，由於功能的緣故，攝取不攝取的緣故，有用無用的緣故，作為原因的性質的緣故，都不合乎道理。所以這個論述不如理如法。 執著殺害為正法的論者，就像有些人，無論是沙門（Śrāmaṇa，古印度時期指脫離婆羅門教的苦行僧）還是婆羅門（Brāhmaṇa，印度教僧侶），產生這樣的見解，立下這樣的論調：如果在那個祭祀中，用咒術為先，殺害各種生命，如果能祭祀的人，被殺害的人，以及各種幫助的人，他們一切都能得生天界。 問：什麼因緣的緣故，那些外道（Tīrthika，佛教術語，指不信奉佛教的其他宗教修行者）產生這樣的見解，立下這樣的論調？答：這是違背理論、諂媚欺誑所產生的，不是通過觀察道理而建立的，而是在爭論中產生的。
【English Translation】 English version: This is not reasonable. If he does not gather (beings), that is liberation, yet it is said that he can generate the world, which is not reasonable. Furthermore, what do you desire? Is it to transform and generate the world because of need, or is it without need? If it is because of need, then there is no freedom regarding that need, yet it is said that there is freedom regarding the world, which is not reasonable. If it is without need, there is nothing needed, yet the world is generated, which is not reasonable. Furthermore, what do you desire? Is what is generated here solely caused by Mahādeva (the 'Great God', a major deity in Hinduism, considered the creator and destroyer of the universe), or does it also take other causes? If it is solely caused by Mahādeva, then whenever there is Mahādeva, there is generation; whenever there is generation, there is Mahādeva, saying that generation uses Mahādeva as the cause, which is not reasonable. If it is said that it also takes other causes, is this solely taking pleasure-desire as the cause, or does it take other causes besides pleasure-desire? If it solely takes pleasure-desire as the cause, is this pleasure-desire solely caused by Mahādeva, or does it take other causes? If it is solely caused by Mahādeva, then whenever there is Mahādeva, there is pleasure-desire; whenever there is pleasure-desire, there is Mahādeva, so there should be constant generation without beginning, which is also not reasonable. If it is said that it also takes other causes, this cause is unobtainable, so it is not reasonable. Moreover, there is no freedom regarding that desire, yet it is said that there is freedom regarding the things of the world, which is not reasonable. Thus, due to the reason of function, due to the reason of gathering or not gathering, due to the reason of being useful or useless, due to the reason of the nature of being a cause, all are not reasonable. Therefore, this treatise is not spoken according to reason. Those who adhere to harming as the correct Dharma, like some, whether Śrāmaṇa (ascetics who renounced the Brahmanical tradition in ancient India) or Brāhmaṇa (Hindu priests), arise with such a view, establishing such a thesis: If in that sacrifice, using mantras as a preliminary, various lives are harmed, if the one who can sacrifice, the one who is harmed, and the various helpers, all of them can be born in the heavens. Question: For what reason do those Tīrthikas (a term used in Buddhism to refer to practitioners of other, non-Buddhist religions) arise with such a view, establishing such a thesis? Answer: This arises from theory that is contrary, flattering and deceitful, not established through observing reason, but arises in disputes.
競惡劫起時。諸婆羅門違越古昔婆羅門法。為欲食肉妄起此計。
又應問彼。汝何所欲。此咒術方為是法自體。為是非法自體。若是法自體者。離彼殺生不能感得自所愛果。轉彼非法以為正法。不應道理。若是非法自體者自是不愛果法而能轉余不愛果法者。不應道理。
如是破已。復有救言。如世間毒。咒術所攝不能為害。當知此咒術方亦復如是。
今應問彼。汝何所欲。如咒術方能息外毒。亦能息內貪瞋癡毒為不爾耶。若能息者。無處無時無有一人貪瞋癡等靜息可得。故不中理。若不能靜息者。汝先所說如咒術方。能息外毒亦能息除非法業者。不應道理。
又汝何所欲。此咒術方。為遍一切為不遍耶。若言遍者。自所愛親不先用祀者。不應道理。若不遍者。此咒功能便非決定。不應道理。
又汝何所欲此咒功能。為但轉因亦轉果耶。若但轉因者。于果無能。不應道理。若亦轉果者。應如轉變即令羊等成可愛妙色。然舍羊等身已方取天身。不應道理。
又汝何所欲。造咒術者。為有力能及悲愍不。若言有者。離殺彼命不能將彼往生天上。不應道理。若言無者。彼所造咒能有所辦。不應道理。
如是由因故。譬喻故。不決定故。于果無能故。咒術者故。不應道理。是故此論
【現代漢語翻譯】 現代漢語譯本：當競惡劫（Kalaha-vivāda-kalpa，爭鬥衰敗時期）開始時，那些婆羅門違背了古老的婆羅門教法，爲了想吃肉而妄加揣測。 還應該問他們：『你們想要什麼？這咒術之法是法（Dharma，正法）的本身，還是非法（Adharma，邪法）的本身？』如果是法的本身，那麼不通過殺生就不能獲得自己所喜愛的結果，將非法轉變為正法，這是不合道理的。如果是非法的本身，那麼自身就是不喜愛的結果之法，卻能轉變其他不喜愛的結果之法，這也是不合道理的。 這樣駁斥之後，又有人辯解說：『就像世間的毒藥，被咒術所控制就不能造成傷害。應當知道這咒術之法也是如此。』 現在應該問他們：『你們想要什麼？就像咒術之法能夠消除外在的毒，也能消除內在的貪、嗔、癡之毒嗎？』如果能消除，那麼在任何地方、任何時候，都沒有一個人能夠使貪、嗔、癡等平靜止息，所以不合道理。如果不能使之平靜止息，那麼你們先前所說的，就像咒術之法能夠消除外在的毒，也能消除除非法之業，這是不合道理的。 還有，你們想要什麼？這咒術之法是普遍適用於一切，還是不普遍適用？如果說是普遍適用，那麼自己所喜愛的親人，不先用它來祭祀，這是不合道理的。如果說是不普遍適用，那麼這咒術的功能就不是確定的，這也是不合道理的。 還有，你們想要什麼？這咒術的功能，是隻轉變原因，還是也轉變結果？如果只是轉變原因，那麼對於結果就無能為力，這是不合道理的。如果也能轉變結果，那麼應該像變魔術一樣，立刻讓羊等變成可愛的美妙顏色。然而（事實是）捨棄羊等的身體之後，才能取得天人的身體，這是不合道理的。 還有，你們想要什麼？製造咒術的人，是有能力和悲憫之心嗎？如果說有，那麼離開殺害它們的性命，就不能將它們往生到天上，這是不合道理的。如果說沒有，那麼他所製造的咒術能夠有所成就，這也是不合道理的。 像這樣，由於原因的緣故，由於譬喻的緣故，由於不確定的緣故，由於對於結果無能為力的緣故，由於咒術製造者的緣故，都是不合道理的。因此，這個論點（是錯誤的）。
【English Translation】 English version: When the Kalaha-vivāda-kalpa (age of strife and contention) arises, those Brahmins violate the ancient Brahminical laws, falsely speculating in order to eat meat. Furthermore, they should be asked: 'What do you desire? Is this mantra-method the very essence of Dharma (righteousness), or the very essence of Adharma (unrighteousness)?' If it is the very essence of Dharma, then without killing living beings, one cannot attain the desired result, and transforming Adharma into Dharma is unreasonable. If it is the very essence of Adharma, then being itself a law of undesirable consequences, it can transform other laws of undesirable consequences, which is also unreasonable. After refuting them in this way, someone might offer a defense, saying: 'Just as poison in the world, when controlled by mantras, cannot cause harm, so too should it be known that this mantra-method is the same.' Now they should be asked: 'What do you desire? Just as the mantra-method can quell external poisons, can it also quell the internal poisons of greed, hatred, and delusion, or not?' If it can quell them, then in no place, at no time, can anyone be found whose greed, hatred, and delusion are completely pacified, so it is unreasonable. If it cannot pacify them, then what you said earlier, that just as the mantra-method can quell external poisons, it can also quell all but unrighteous karma, is unreasonable. Moreover, what do you desire? Is this mantra-method universally applicable, or not universally applicable? If you say it is universally applicable, then it is unreasonable that one's beloved relatives are not first sacrificed with it. If you say it is not universally applicable, then the power of this mantra is not definitive, which is also unreasonable. Furthermore, what do you desire? Does the power of this mantra only transform the cause, or does it also transform the result? If it only transforms the cause, then it has no power over the result, which is unreasonable. If it also transforms the result, then it should be like a magic trick, immediately transforming sheep and the like into lovely and beautiful colors. However, (the fact is that) only after abandoning the body of a sheep or the like can one attain the body of a deva (heavenly being), which is unreasonable. Moreover, what do you desire? Does the creator of the mantra have power and compassion, or not? If you say they have, then it is unreasonable that without killing their lives, one cannot lead them to be reborn in heaven. If you say they do not have, then it is unreasonable that the mantra they create can accomplish anything. Thus, due to the cause, due to the analogy, due to the lack of certainty, due to the inability to affect the result, and due to the mantra creator, it is unreasonable. Therefore, this argument (is flawed).
非如理說。
又我今說非法之相。若業損他而不治現過。是名非法。又若業諸修道者。共知此業感不愛果。又若業一切智者。決定說為不善。又若業自所不欲。又若業染心所起。又若業待邪咒術方備功驗。又若業自性無記。諸如是等皆非法相。
邊無邊論者。謂如有一若沙門若婆羅門。依止世間諸靜慮故。于彼世間住有邊想無邊想俱想不俱想。廣說如經。是故起如是見。立如是論。世間有邊。世間無邊。世間亦有邊亦無邊。世間非有邊非無邊。當知此中已說因緣及能計者。
是中若依斷邊際求世邊時。若憶念壞劫。即於世間起有邊想。若憶念成劫。即於世間起無邊想。若依方域周廣求世邊時。若下過無間。更無所得上過第四靜慮。更無所得。傍一切處不得邊際。爾時即于上下起有邊想。于傍處所起無邊想。若為治此執依于異文義無差別。即於世間起非有邊想非無邊想。今應問彼。汝何所欲。從前壞劫已來。為更有世間生起。為無起耶。若言有者。汝計世間有邊。不應道理。若言無者。汝今依此世間而住念世間邊。不應道理。
如是從彼來有故。從彼來無故。皆不應道理。是故此論非如理說。
不死矯亂論者。謂四種不死矯亂外道。如經廣說。應知。彼諸外道若有人來。依世間道問善不
【現代漢語翻譯】 現代漢語譯本： 非如理說。
再說我現在要講的非法之相。如果某種行為損害他人，卻不彌補眼前的過失，這就叫做非法。又如果某種行為，被所有修行人共同認為會招致不喜愛的結果。又如果某種行為，被一切智者（Sarvajna，指佛陀）斷定為不善。又如果某種行為，是自己所不希望的。又如果某種行為，是因染污心而生起的。又如果某種行為，必須依賴邪惡的咒術才能生效。又如果某種行為，其自性是無記（Avyakrta，既非善也非惡），像這些都屬於非法之相。
邊無邊論者。指的是，如果有一位沙門（Sramana，出家修行者）或婆羅門（Brahmana，印度教祭司），依靠世間的各種禪定，因此對於這個世界，生起有邊之想、無邊之想、既有邊又無邊之想、非有邊非無邊之想。詳細的說法如同經典所說。因此生起這樣的見解，立下這樣的論斷：世界是有邊的，世界是無邊的，世界既是有邊又是無邊的，世界既非有邊也非無邊。應當知道，這裡已經說明了因緣以及能進行推論的人。
在這些論述中，如果依靠斷絕邊際來尋求世界的邊際時，如果憶念壞劫（Samvartakalpa，世界毀滅的時期），就會對世界產生有邊之想。如果憶念成劫（Vivartakalpa，世界形成的時期），就會對世界產生無邊之想。如果依靠方位的廣闊來尋求世界的邊際時，如果向下超過無間地獄（Avici），就再也沒有任何發現；向上超過第四禪定，也再也沒有任何發現；向各個方向都找不到邊際。這時，就會對上下產生有邊之想，對旁邊的地方產生無邊之想。如果爲了糾正這種執著，而依據不同的經文，但意義沒有差別，就會對世界產生非有邊之想非無邊之想。現在應該問他們：你們到底想要什麼？從之前的壞劫以來，是否還有世界生起？還是沒有生起？如果說有，那麼你們認為世界有邊，就不合道理。如果說沒有，那麼你們現在依靠這個世界而住，卻又憶念世界的邊際，也不合道理。
像這樣，因為從那裡來而有，因為從那裡來而無，都不合道理。因此，這種論述並非如理之說。
不死矯亂論者。指的是四種不死矯亂的外道。如同經典廣泛地敘述的那樣，應當知道。如果有人來問這些外道，依據世間之道詢問善不善的問題。
【English Translation】 English version: Not according to reason.
Furthermore, I will now speak of the characteristics of what is unlawful. If an action harms others without rectifying the immediate fault, it is called unlawful. Also, if an action is commonly known by all practitioners to bring about undesirable consequences. Also, if an action is definitively declared by the All-Knowing One (Sarvajna, referring to the Buddha) to be unwholesome. Also, if an action is something that one does not desire for oneself. Also, if an action arises from a defiled mind. Also, if an action requires the aid of evil spells to be effective. Also, if an action is by nature neutral (Avyakrta, neither good nor bad), all such things are characteristics of what is unlawful.
Those who argue about the finite and the infinite. This refers to a Sramana (wandering ascetic) or a Brahmana (Hindu priest) who, relying on the various meditative states of the world, develops thoughts of the world as finite, infinite, both finite and infinite, or neither finite nor infinite. The detailed explanation is as found in the scriptures. Therefore, they give rise to such views and establish such arguments: 'The world is finite,' 'The world is infinite,' 'The world is both finite and infinite,' 'The world is neither finite nor infinite.' It should be known that here, the causes and conditions, as well as the one who speculates, have already been explained.
Among these arguments, if one seeks the boundary of the world by severing its limits, if one recalls the period of destruction (Samvartakalpa, the time of world destruction), one will have the thought that the world is finite. If one recalls the period of formation (Vivartakalpa, the time of world formation), one will have the thought that the world is infinite. If one seeks the boundary of the world by means of directional extent, if one goes down past the Avici hell (Avici), one will find nothing further; if one goes up past the fourth dhyana, one will find nothing further; in all directions, one cannot find a boundary. At that time, one will have the thought that the upper and lower directions are finite, and the surrounding places are infinite. If, in order to correct this attachment, one relies on different texts, but the meaning is no different, one will have the thought that the world is neither finite nor infinite. Now, they should be asked: What do you actually want? Since the previous period of destruction, has the world arisen again, or has it not arisen? If they say it has arisen, then your assertion that the world is finite is unreasonable. If they say it has not arisen, then you now dwell relying on this world, yet you contemplate the boundary of the world, which is also unreasonable.
Thus, whether it exists because it comes from there, or it does not exist because it comes from there, both are unreasonable. Therefore, this argument is not according to reason.
Those who resort to evasive answers about immortality. This refers to the four types of non-Buddhist ascetics who resort to evasive answers about immortality, as explained extensively in the scriptures. It should be known that if someone comes to ask these non-Buddhists, inquiring about good and bad according to worldly ways.
善。依出世道問苦集滅道。爾時便自稱言。我是不死亂者。隨於處所依不死凈天不亂詰問。即于彼所問以言矯亂。或托餘事方便避之。或但隨問者言詞而轉。
是中第一不死亂者覺未開悟。第二于所證法起增上慢。第三覺已開悟而未決定。第四羸劣愚鈍。又復第一怖畏妄語及怖畏他人。知其無智故。不分明答言我無所知。第二于自所證未得無畏。懼他詰問怖畏妄語怖畏邪見故。不分明說我有所證。第三怖畏邪見怖畏妄語。懼他詰問故。不分明說我不決定。如是三種假託餘事以言矯亂。第四唯懼他詰問。於世間道及出世道皆不了達。於世文字亦不善知。而不分明說言我是愚鈍都無所了。但反問彼隨彼言詞而轉以矯亂。彼此四種論發起因緣及能計者。並破彼執。皆如經說。由彼外道多怖畏故。依此見住。若有人來有所詰問。即以諂曲而行矯亂。當知此見是惡見攝。是故此論非如理說。
無因見論者。謂依止靜慮及不正思惟建立二種。如經廣說。應知。
問何因緣故。彼諸外道依不正思惟起如是見。立如是論。我及世間無因而起。答略而言之。見不相續以為先故。諸內外事無量差別。種種生起。或復有時見諸因緣空無果報。謂見世間無有因緣。或時欻爾大風卒起。於一時間寂然止息。或時忽爾暴河瀰漫。
【現代漢語翻譯】 現代漢語譯本：
很好。如果有人依據出世之道提問關於苦、集、滅、道（四聖諦）的問題，那些外道就會自稱『我是不死亂者』。他們會隨意選擇一個地方，依靠不死凈天（一種外道信仰）來回避和擾亂問題。當被提問時，他們會用言語來迷惑，或者借用其他事情來方便地逃避問題，或者只是順著提問者的言辭而轉移話題。
這裡面，第一種『不死亂者』是覺悟尚未開啟的人。第二種是對自己所證得的法產生增上慢（過度的驕傲）的人。第三種是覺悟已經開啟但尚未確定的人。第四種是虛弱愚鈍的人。此外，第一種人害怕說謊，也害怕其他人知道他們沒有智慧，所以不明說『我一無所知』。第二種人對自己所證得的法還沒有得到無畏，害怕別人詰問，害怕說謊，害怕邪見，所以不明說『我有所證』。第三種人害怕邪見，害怕說謊，害怕別人詰問，所以不明說『我不確定』。這三種人都是假借其他事情來用言語迷惑。第四種人只是害怕別人詰問，對於世間道和出世道都不瞭解，對於世間的文字也不善於理解，卻不明說『我是愚鈍的，什麼都不瞭解』，只是反問對方，順著對方的言辭來轉移話題，以此來迷惑。
這四種論點的發起因緣，以及持有這些論點的人，還有破斥這些論點的方法，都如經中所說。因為那些外道大多心懷恐懼，所以依據這種見解而住。如果有人來提問，他們就會用諂媚和虛偽來擾亂問題。應當知道這種見解是惡見所攝。因此，這種論述是不如理的。
『無因見論』者，是指依靠靜慮（禪定）和不正思惟（錯誤的思考方式）而建立的兩種觀點，如經中所廣說，應當瞭解。
問：是什麼原因，那些外道依靠不正思惟而生起這樣的見解，立下這樣的論點：『我和世間是無因而起的』？答：簡略地說，因為他們以『見不相續』（認為事物之間沒有連續性）為前提。諸如內外事物有無量的差別，種種生起。或者有時看到諸因緣空無果報，認為世間沒有因緣。有時忽然間大風突然颳起，又在一瞬間寂然停止。有時忽然間暴漲的河流泛濫。
【English Translation】 English version:
Excellent. If someone asks about suffering, its origin, its cessation, and the path (the Four Noble Truths) according to the path of liberation, those non-Buddhists will call themselves 'Immortal Confusers'. They will choose a place at random, relying on the Immortal Pure Heavens (a non-Buddhist belief) to evade and confuse the questions. When asked, they will use words to mislead, or borrow other matters to conveniently avoid the questions, or simply follow the questioner's words and shift the topic.
Among them, the first type of 'Immortal Confuser' is someone whose enlightenment has not yet begun. The second type is someone who has excessive pride in the Dharma they have attained. The third type is someone whose enlightenment has begun but is not yet certain. The fourth type is someone who is weak and dull. In addition, the first type of person is afraid of lying and also afraid of others knowing that they have no wisdom, so they do not clearly say 'I know nothing'. The second type of person has not yet attained fearlessness in the Dharma they have attained, fearing others' questioning, fearing lying, and fearing wrong views, so they do not clearly say 'I have attained something'. The third type of person fears wrong views, fears lying, and fears others' questioning, so they do not clearly say 'I am uncertain'. These three types of people all borrow other matters to confuse with words. The fourth type of person is only afraid of others' questioning, and does not understand either the worldly path or the path of liberation, and is not good at understanding worldly texts, but does not clearly say 'I am dull and understand nothing', but instead asks the other person, follows the other person's words to shift the topic, in order to confuse.
The causes and conditions for the initiation of these four types of arguments, as well as the people who hold these arguments, and the methods of refuting these arguments, are all as stated in the scriptures. Because those non-Buddhists are mostly fearful, they abide by this view. If someone comes to ask questions, they will use flattery and falsehood to confuse the questions. It should be known that this view is included in wrong views. Therefore, this argument is not reasonable.
The 'Causeless View' refers to two views established by relying on quiet contemplation (dhyana) and incorrect thinking (wrong ways of thinking), as explained in detail in the scriptures, which should be understood.
Question: What is the reason that those non-Buddhists rely on incorrect thinking to generate such views and establish such arguments: 'I and the world arise without cause'? Answer: Briefly speaking, it is because they take 'seeing non-continuity' (thinking that there is no continuity between things) as a premise. There are countless differences in internal and external things, and various things arise. Or sometimes they see that all causes and conditions are empty and without consequences, thinking that there are no causes and conditions in the world. Sometimes suddenly a strong wind suddenly rises, and then suddenly stops in an instant. Sometimes suddenly a torrential river floods.
於一時間宛然空竭。或時郁爾果木敷榮。於一時間颯然衰悴。由如是故。起無因見。立無因論。
今應問彼。汝宿住念。爲念無體。爲念自我。若念無體者。無體之法未曾串習。未曾經識而能隨念。不應道理。若念自我者。而計我先無後欻然生。不應道理。
又汝何所欲一切世間內外諸物種種生起。或欻然而起。為無因耶為有因耶。若無因者。種種生起欻然而起忽復不生。不應道理。若有因者。汝計我及世間無因而生。不應道理。如是念無體故。念自我故。內外諸物不由因緣種種異故。由彼因緣種種異故。不應道理。是故此論非如理說。
斷見論者。謂如有一若沙門若婆羅門。起如是見。立如是論。乃至我有粗色四大所造之身住持未壞。爾時有病有癰有箭。若我死後斷壞無有。爾時我善斷滅如是欲廛諸天色廛諸天無色空處所攝。乃至非想非非想處所攝。廣說如經。謂說七種斷見。論者作如是計。問何因緣故。彼諸外道起如是見。立如是論。
答由教及理故。教如前說。理者。謂如有一為性尋思。為性觀察。廣說如前。彼如是思。若我死後復有身者。應不作業而得異熟。若我體性一切永無。是則所受業果亦應無有。觀此二種理俱不可。是故起如是見。立如是論。我身死已斷滅無有。猶如瓦石。
【現代漢語翻譯】 現代漢語譯本 在某一時刻，一切似乎都空虛寂靜。有時，草木繁盛，花果盛開。在另一時刻，又突然衰敗凋零。因為這樣的緣故，產生了無因而生的見解，建立了無因而生的理論。
現在應該問他們：你們宿世的記憶，是記憶沒有本體，還是記憶是自我？如果記憶沒有本體，那麼沒有本體的事物，從未經歷串習，從未經歷認識，卻能隨之憶念，這不合道理。如果記憶是自我，卻認為我是先無後有，突然產生，這也不合道理。
還有，你們想要一切世間內外諸物種種生起，是突然生起，還是無因而生，還是有因而生？如果是無因而生，那麼種種生起突然產生，又忽然不生，這不合道理。如果是有因而生，你們卻認為我和世間是無因而生，這不合道理。像這樣，因為認為記憶沒有本體，因為認為記憶是自我，內外諸物不是由因緣而生，種種不同，因為那些因緣種種不同，這不合道理。所以這種理論不是如理如實的說。
斷見論者，比如有沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），產生這樣的見解，建立這樣的理論，乃至我有粗糙的、由四大（四大，地、水、火、風）所造的身軀，能夠維持住而沒有損壞。這時有疾病、有癰瘡、有箭傷。如果我死後，斷絕壞滅，什麼都沒有了，那時我就徹底斷滅了。像這樣，欲界諸天（Kāmadhātu，指有情慾樂的天界）、色界諸天（Rūpadhātu，指脫離欲樂但仍有色身的天界）、無色空處所攝（Ākāśānantyāyatana，指超越色界，以空無邊處為禪定對象的天界），乃至非想非非想處所攝（Naivasaṃjñānāsaṃjñāyatana，指既非有想也非無想的禪定境界）。詳細的說法如同經中所說。這是在說七種斷見。論者作這樣的計較。問：是什麼因緣，那些外道（Tīrthika，佛教以外的修行者）產生這樣的見解，建立這樣的理論？
答：由於教義和道理的緣故。教義如前面所說。道理是，比如有人天性喜歡尋思，天性喜歡觀察，詳細的說法如前面所說。他們這樣思考：如果我死後還有身體，就不應該不勞作而獲得異熟果報。如果我的體性一切都永遠沒有了，那麼所受的業果也應該沒有。觀察這兩種道理都不可以。所以產生這樣的見解，建立這樣的理論：我的身體死後就斷滅沒有了，就像瓦片石頭一樣。
【English Translation】 English version At one moment, everything appears empty and exhausted. At another moment, plants and trees flourish, and fruits and flowers bloom. At yet another moment, they suddenly wither and decline. Because of this, the view of causeless arising arises, and the theory of causelessness is established.
Now, they should be asked: Your memories of past lives, is the memory without substance, or is the memory the self? If the memory is without substance, then something without substance, never having been practiced, never having been recognized, can be recalled, which is unreasonable. If the memory is the self, but it is thought that the 'I' is first non-existent and then suddenly arises, which is also unreasonable.
Furthermore, what do you desire for all the things in the world, both internal and external, to arise in various ways? Do they arise suddenly, or without cause, or with cause? If they arise without cause, then various things arise suddenly and then suddenly cease to exist, which is unreasonable. If they arise with cause, but you think that the 'I' and the world arise without cause, which is unreasonable. Like this, because it is thought that memory has no substance, because it is thought that memory is the self, and the various things internal and external do not arise from causes and conditions, and are different in various ways, because those causes and conditions are different in various ways, which is unreasonable. Therefore, this theory is not spoken according to reality.
Those who hold the annihilationist view, such as a Śrāmaṇa (ascetic) or a Brāhmaṇa (priest), arise with such a view and establish such a theory, even to the point of saying: 'I have a coarse body made of the four great elements (Mahābhūta, earth, water, fire, and wind), which can be maintained without being destroyed. At this time, there is illness, boils, and arrow wounds. If I die, I am cut off, destroyed, and nothing remains. Then I am completely annihilated.' Like this, the gods of the Kāmadhātu (desire realm), the gods of the Rūpadhātu (form realm), those included in the Ākāśānantyāyatana (sphere of infinite space), and even those included in the Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception). The detailed explanation is as described in the sutras. This is speaking of the seven types of annihilationist views. The theorists make such calculations. Question: What is the cause and condition that those Tīrthika (non-Buddhist practitioners) arise with such a view and establish such a theory?
Answer: Because of doctrine and reason. The doctrine is as previously stated. The reason is, for example, someone is by nature fond of thinking and by nature fond of observing, as described in detail previously. They think like this: 'If I still have a body after death, I should not obtain different results without working. If my nature is completely and eternally non-existent, then the karmic results I receive should also be non-existent.' Observing these two reasons, both are unacceptable. Therefore, they arise with such a view and establish such a theory: 'My body is cut off and non-existent after death, just like tiles and stones.'
若一破已不可還合。彼亦如是應知。
今應問彼。汝何所欲。為蘊斷滅。為我斷耶若言。蘊斷滅者。蘊體無常因果展轉。生起不絕。而言斷滅。不應道理。若我斷者。汝先所說粗色四大所造之身。有病有癰有箭。欲廛諸天色廛諸天無色空處所攝。乃至非想非非想處所攝。不應道理。
如是若蘊斷滅。若我斷滅。皆不應理。是故此論非如理說。
空見論者。謂如有一若沙門若婆羅門。起如是見。立如是論。無有施與。無有愛養。無有祠祀。廣說乃至世間無有真阿羅漢。復有起如是見立如是論。無有一切諸法體相。
問何因緣故。彼諸外道起如是見。立如是論。答由教及理故。教如前說。理者。謂如有一為性尋思。為性觀察。廣說如前。又依世間諸靜慮故。見世施主一期壽命。恒行佈施無有斷絕。從此命終生下賤家貧窮匱乏。彼作是思。定無施與愛養祠祀。復見有人一期壽命。恒行妙行。或行惡行。見彼命終墮于惡趣生諸那落迦。或往善趣生於天上樂世界中。彼作是思。定無妙行及與惡行。亦無妙行惡行二業異熟。復見有一剎帝利種命終之後。生婆羅門吠舍戍達羅諸種姓中。或婆羅門命終之後。生剎帝利吠舍戍達羅諸種姓中。吠舍戍達羅等亦復如是。彼作是思。定無此世剎帝利等從彼世間剎帝利
【現代漢語翻譯】 現代漢語譯本：如果一個東西一旦破裂就無法恢復原狀，那麼你也應該明白，道理是一樣的。
現在應該問他：『你想要什麼斷滅？是蘊（skandha）斷滅，還是我（ātman）斷滅？』如果他說：『是蘊斷滅。』那麼，蘊的體性是無常的，因果相續流轉，生起不絕，說它斷滅是不合道理的。如果他說：『是我斷滅。』那麼，你先前所說的由粗色四大（mahābhūta）所造的身，有疾病、有癰瘡、有箭傷，以及想要前往諸天色界（rūpadhātu）、諸天無色界（arūpadhātu）空無邊處（ākāśānantyāyatana）所攝，乃至非想非非想處（naivasaṃjñānāsaṃjñāyatana）所攝，這些說法都是不合道理的。
像這樣，無論是蘊斷滅，還是我斷滅，都是不合道理的。因此，這種論點是不如理的。
空見論者，是指有些人，無論是沙門（śrāmaṇa）還是婆羅門（brāhmaṇa），生起這樣的見解，立下這樣的論調：『沒有佈施，沒有供養，沒有祭祀，』 廣而言之，『世間沒有真正的阿羅漢（arhat）。』 又有人生起這樣的見解，立下這樣的論調：『沒有一切諸法的體相。』
問：是什麼因緣的緣故，那些外道（tīrthika）生起這樣的見解，立下這樣的論調？答：由於教義和道理的緣故。教義如前所述。道理是說，有些人天生喜歡尋思，天生喜歡觀察，詳細情況如前所述。又因為依靠世間的各種靜慮（dhyāna）的緣故，看見世間的施主一生都在不斷地行佈施，沒有停止，但從此命終后卻生在貧窮匱乏的家庭。他們就想：『一定沒有佈施、供養、祭祀這回事。』 又看見有些人一生都在行善，或者行惡，看見他們命終后墮入惡趣（durgati），生在各種那落迦（naraka）地獄中，或者前往善趣（sugati），生在天上的快樂世界中。他們就想：『一定沒有善行和惡行，也沒有善行惡行兩種業的異熟果報。』 又看見有一個剎帝利（kṣatriya）種姓的人命終之後，生在婆羅門、吠舍（vaiśya）、戍達羅（śūdra）等種姓中，或者婆羅門命終之後，生在剎帝利、吠舍、戍達羅等種姓中，吠舍、戍達羅等也是這樣。他們就想：『一定沒有此世的剎帝利等從彼世間的剎帝利。』
【English Translation】 English version: If something is broken and cannot be restored, you should understand that the same principle applies.
Now, one should ask him: 'What do you want to be annihilated? Is it the skandhas (skandha), or the self (ātman)?' If he says, 'It is the skandhas that are annihilated,' then, the nature of the skandhas is impermanent, with cause and effect continuously transforming, arising without ceasing, so to say they are annihilated is unreasonable. If he says, 'It is the self that is annihilated,' then, what you previously said about the body made of the coarse four great elements (mahābhūta), having diseases, sores, and arrow wounds, and wanting to go to the heavens of the Realm of Form (rūpadhātu), the heavens of the Formless Realm (arūpadhātu) encompassed by the Sphere of Infinite Space (ākāśānantyāyatana), up to being encompassed by the Sphere of Neither Perception Nor Non-Perception (naivasaṃjñānāsaṃjñāyatana), these statements are unreasonable.
Thus, whether it is the annihilation of the skandhas or the annihilation of the self, both are unreasonable. Therefore, this argument is not reasonable.
Those who hold the view of emptiness are those, whether śrāmaṇas (śrāmaṇa) or brāhmaṇas (brāhmaṇa), who arise with such a view and establish such a thesis: 'There is no giving, no offering, no sacrifice,' and broadly speaking, 'There are no true arhats (arhat) in the world.' Furthermore, some arise with such a view and establish such a thesis: 'There is no intrinsic nature of all dharmas.'
Question: What is the cause and condition by which those non-Buddhists (tīrthika) arise with such a view and establish such a thesis? Answer: Due to teachings and reasoning. The teachings are as previously stated. The reasoning is that some people are by nature fond of contemplation and observation, as described in detail earlier. Also, because they rely on various states of meditative absorption (dhyāna) in the world, they see worldly benefactors constantly giving alms throughout their lives without ceasing, but after death, they are born into poor and destitute families. They then think: 'There is definitely no such thing as giving, offering, or sacrifice.' They also see some people constantly performing good deeds or evil deeds throughout their lives, and see them, after death, falling into evil destinies (durgati), being born in various hells (naraka), or going to good destinies (sugati), being born in happy worlds in the heavens. They then think: 'There are definitely no good deeds or evil deeds, nor are there different ripening results of the two karmas of good and evil deeds.' They also see a kṣatriya (kṣatriya) caste person, after death, being born into the brāhmaṇa, vaiśya (vaiśya), or śūdra (śūdra) castes, or a brāhmaṇa, after death, being born into the kṣatriya, vaiśya, or śūdra castes, and so on for the vaiśya and śūdra. They then think: 'There are definitely no kṣatriyas, etc., in this world from the kṣatriyas of that world.'
等種姓中來。亦無彼世剎帝利等從此世間剎帝利等種姓中去。又復觀見諸離欲者生於下地。又見母命終已生而為女。女命終已還作其母。父終為子子還作父彼見父母不決定已。作如是思。世間必定無父無母。或復見人身壞命終。由彼或生無想。或生無色。或入涅槃故。求彼生處不能得見。彼作是思。決定無有化生眾生。以彼處所不可知故。或於自身起阿羅漢增上慢已。臨命終時自見生相。彼作是念。世間必無真阿羅漢。如是廣說。
問復何因緣。或有起如是見立如是論。無有一切諸法體相。答以于如來所說甚深經中。相似甚深離言說法。不能如實正覺了故。又于安立法相。不如道理而思惟故。起于空見。彼作是念。決定無有諸法體相。
今應問彼。汝何所欲。為有生所受業及有後所受業。為一切皆是生所受耶。若俱有者。汝先所說。無有施與。無有愛養。無有祠祀。無有妙行。無有惡行。無有妙行惡行諸業異熟。無此世間。無彼世間。不應道理。若言無有後所受者。諸有造作凈與不凈種種行業。彼命終已。于彼生時頓受一切凈與不凈諸業異熟。不應道理。
又汝何所欲。凡從彼胎藏及從彼種子而生者。彼等於此為是父母。為非父母耶。若言是父母者。汝言無父無母。不應道理。若言彼非父母者。從
【現代漢語翻譯】 現代漢語譯本： 從其他種姓中來。也沒有其他世界的剎帝利（Kshatriya，古印度社會第二等級，即武士階層）等從這個世界的剎帝利等種姓中離去。又看見那些離欲的人出生在下等的地方。又看見母親死後轉生為女兒，女兒死後又轉生為母親，父親死後轉生為兒子，兒子又轉生為父親，他們看見父母的去向不確定，就產生這樣的想法：世間必定沒有父親也沒有母親。或者看見有人身壞命終，因為他們或者生於無想天，或者生於無色界，或者進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），所以無法找到他們的去處。他們就產生這樣的想法：一定沒有化生（Opapatika，佛教術語，指無父母而突然出生的眾生）的眾生，因為他們的處所無法得知。或者對自己生起阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）的增上慢，臨命終時看見自己出生的景象，他們就想：世間一定沒有真正的阿羅漢。像這樣廣泛地宣說。 問：又是什麼原因，有些人會產生這樣的見解，立下這樣的論斷：沒有一切諸法的體相？答：因為對於如來（Tathagata，佛的稱號之一）所說的甚深經典中，相似甚深、離言說法的道理，不能如實地正確覺悟，又對於安立法相，不如理地進行思惟，所以產生空見。他們就產生這樣的想法：決定沒有諸法的體相。 現在應該問他們：你們想要怎樣？是有生所受的業，還是有後所受的業？還是說一切都是生所受的業？如果兩者都有，那麼你們先前所說的，沒有佈施，沒有愛養，沒有祭祀，沒有妙行，沒有惡行，沒有妙行惡行諸業的異熟果報，沒有此世間，沒有彼世間，就不合道理。如果說沒有後所受的業，那麼那些造作清凈與不清凈種種行業的人，他們命終之後，在他們出生的那一刻，就頓然承受一切清凈與不清凈諸業的異熟果報，這也不合道理。 又你們想要怎樣？凡是從胎藏以及從種子而生的，他們對於此世來說，是父母還是不是父母呢？如果說是父母，那麼你們說沒有父親沒有母親，就不合道理。如果說他們不是父母，那麼從
【English Translation】 English version: They come from other castes. Nor do those Kshatriyas (Kshatriya, the second of the four varnas (social orders) of ancient India, the warrior caste) of other worlds depart from the Kshatriya castes of this world. Furthermore, they see those who are detached from desires being born in lower realms. They also see a mother dying and being reborn as a daughter, a daughter dying and being reborn as a mother, a father dying and being reborn as a son, and a son being reborn as a father. Seeing that the destination of parents is uncertain, they think thus: 'Surely there is neither father nor mother in the world.' Or they see someone whose body is destroyed and life ended, and because they are born in the realm of non-perception, or in the formless realm, or enter Nirvana (Nirvana, a term in Buddhism referring to the state of liberation from the cycle of birth and death), they cannot find their place of birth. They think thus: 'Surely there are no beings born spontaneously (Opapatika, a term in Buddhism referring to beings born without parents), because their place cannot be known.' Or, having arrogance of being an Arhat (Arhat, a term in Buddhism referring to a saint who has extinguished all afflictions and attained liberation), when approaching the end of their life, they see the signs of their own birth. They think: 'Surely there are no true Arhats in the world.' Thus they speak extensively. Question: What is the cause that some people arise such views and establish such arguments: that there is no inherent nature of all dharmas? Answer: Because they cannot truly and correctly awaken to the profound meaning of the sutras spoken by the Tathagata (Tathagata, one of the titles of the Buddha), which are similar to the profound and inexpressible teachings, and because they do not contemplate the established characteristics of dharmas in accordance with reason, they give rise to the view of emptiness. They think thus: 'Surely there is no inherent nature of all dharmas.' Now they should be asked: What do you want? Is there karma received in this life, or is there karma received in a later life? Or is all karma received in this life? If both exist, then what you said earlier, that there is no giving, no nurturing, no sacrifice, no virtuous conduct, no evil conduct, no different maturation of virtuous and evil karmas, no this world, no that world, is not reasonable. If you say that there is no karma received in a later life, then those who create various pure and impure actions, upon the end of their lives, at the moment of their birth, they suddenly receive all the different maturation of pure and impure karmas, which is also not reasonable. Furthermore, what do you want? Those who are born from the womb and from seeds, are they parents or not parents in this world? If you say they are parents, then your statement that there is no father and no mother is not reasonable. If you say they are not parents, then from
彼胎藏及彼種子所生。而言非父非母。不應道理。若時為父母。是時非男女。若時為男女。是時非父母。無不定過。
又汝何所欲。為有彼處受生眾生天眼不見為無有耶。若言有者。汝言無有化生眾生。不應道理。若言無者。是則撥無離想欲者。離色慾者。離三界欲者。不應道理。
又汝何所欲。為有阿羅漢性而於彼起增上慢。為無有耶。若言有者。汝言世間必定無有真阿羅漢。不應道理。若言無者。若有發起不正思惟顛倒。自謂是阿羅漢此亦應是真阿羅漢。不應道理。
又應問彼。汝何所欲。圓成實相法。依他起相法。遍計所執相法。為有為無。若言有者。汝言無有一切諸法體相。不應道理。若言無者。應無顛倒。所執亦無雜染及無清凈。此不應理。如是若生后所受故。非不決定故。有生處故。有增上慢故。有三種相故。不應道理。是故此論非如理說。
妄計最勝論者。謂如有一若沙門若婆羅門。起如是見。立如是論。婆羅門是最勝種類。剎帝利等是下劣種類。婆羅門是白色類。餘種是黑色類。婆羅門種可得清凈。非餘種類。諸婆羅門是梵王子。腹口所生。從梵所出。梵所變化。梵王體胤。謂斗諍劫。諸婆羅門作如是計。
問何因緣故。諸婆羅門起如是見。立如是論。答由教及理故
【現代漢語翻譯】 現代漢語譯本： 從胎藏（garbhakośa，子宮）和種子所生，卻說不是父母所生，這不合道理。如果某個時刻是父母，那麼那個時刻就不是子女；如果某個時刻是子女，那麼那個時刻就不是父母，這其中存在不確定的過失。
此外，你想要怎樣？是有那些地方的眾生，天眼（divyacakṣus，一種超自然視覺）無法看見，還是沒有？如果說有，那麼你說沒有化生（upapāduka，突然出現）的眾生，這不合道理。如果說沒有，那麼就是否定了那些已經遠離慾望、遠離**（此處原文有省略，推測為色界欲）、遠離三界（trayo dhātava，欲界、色界、無色界）慾望的人，這不合道理。
此外，你想要怎樣？是有阿羅漢（arhat，已證悟者）的性質，卻對此生起增上慢（adhimāna，未證言證的傲慢），還是沒有？如果說有，那麼你說世間必定沒有真正的阿羅漢，這不合道理。如果說沒有，那麼如果有人發起不正思惟的顛倒，自己認為自己是阿羅漢，那他也應該是真正的阿羅漢，這不合道理。
此外，應該問他，你想要怎樣？圓成實相（pariniṣpanna-lakṣaṇa，諸法實相）、依他起相（paratantra-lakṣaṇa，因緣和合而生之相）、遍計所執相（parikalpita-lakṣaṇa，虛妄分別之相），是有還是沒有？如果說有，那麼你說沒有一切諸法的體相，這不合道理。如果說沒有，那麼就不應該有顛倒，所執著的也沒有雜染和清凈，這不合道理。像這樣，因為生后所受，所以並非不決定；因為有生處，因為有增上慢，因為有三種相，這都不合道理。因此，這個論點不是如理所說。
妄計最勝論者，比如有沙門（śrāmaṇa，出家修行者）或婆羅門（brāhmaṇa，印度教祭司），生起這樣的見解，立下這樣的論斷：婆羅門是最殊勝的種姓，剎帝利（kṣatriya，武士階層）等是低劣的種姓。婆羅門是白色人種，其餘種姓是黑色人種。婆羅門種姓可以獲得清凈，其他種姓則不能。諸婆羅門是梵天（Brahmā，印度教的創造神）的王子，從腹部和口中生出，從梵天所出，由梵天所變化，是梵王的血統。在斗諍劫（kala-yuga，末法時期），諸婆羅門這樣認為。
問：因為什麼因緣，諸婆羅門生起這樣的見解，立下這樣的論斷？答：因為教義和道理的緣故。
【English Translation】 English version: That which is born from the womb (garbhakośa) and from seed, yet you say it is not born of father and mother, this is unreasonable. If at one time it is father and mother, then at that time it is not son and daughter; if at one time it is son and daughter, then at that time it is not father and mother, there is an indefinite fault in this.
Furthermore, what do you desire? Are there beings in those places that the divine eye (divyacakṣus) cannot see, or are there not? If you say there are, then your statement that there are no beings born by transformation (upapāduka) is unreasonable. If you say there are not, then it is denying those who have departed from desire, departed from ** (inferred to be form realm desire), departed from the desires of the three realms (trayo dhātava), this is unreasonable.
Furthermore, what do you desire? Is there the nature of an Arhat (arhat), yet one arises with conceit (adhimāna) about it, or is there not? If you say there is, then your statement that there are definitely no true Arhats in the world is unreasonable. If you say there is not, then if someone initiates incorrect thinking and delusion, and claims to be an Arhat, then they should also be a true Arhat, this is unreasonable.
Furthermore, one should ask him, what do you desire? Is the perfectly accomplished reality (pariniṣpanna-lakṣaṇa), the dependently arisen reality (paratantra-lakṣaṇa), the completely conceptualized reality (parikalpita-lakṣaṇa) existent or non-existent? If you say they are existent, then your statement that there is no substance or characteristic of all dharmas is unreasonable. If you say they are non-existent, then there should be no delusion, and what is clung to should also be without defilement and without purity, this is unreasonable. Thus, because of what is received after birth, therefore it is not undetermined; because there is a place of birth, because there is conceit, because there are three characteristics, these are all unreasonable. Therefore, this argument is not spoken according to reason.
Those who falsely calculate the supreme doctrine, for example, there are śrāmaṇas (śrāmaṇa) or Brahmins (brāhmaṇa) who arise with such views and establish such arguments: Brahmins are the most superior caste, Kshatriyas (kṣatriya) and others are inferior castes. Brahmins are of the white race, and the other castes are of the black race. The Brahmin caste can attain purity, but the other castes cannot. The Brahmins are the princes of Brahma (Brahmā), born from his abdomen and mouth, originating from Brahma, transformed by Brahma, and are the lineage of Brahma. In the age of strife (kala-yuga), the Brahmins think in this way.
Question: For what reason do the Brahmins arise with such views and establish such arguments? Answer: Because of teachings and reason.
。教如前說。理者。謂如有一為性尋思。為性觀察。廣說如前。以見世間真婆羅門性具戒故。又貪名利及恭敬故。作如是計。
今應問彼。汝何所欲。為唯餘種類從母產生。為婆羅門亦爾耶。若唯餘種類者。世間現見諸婆羅門從母產生汝謗現事。不應道理。若婆羅門亦爾者。汝先所說諸婆羅門是最勝種類。剎帝利等是下劣種類。不應道理。如從母產生如是造不善業造作善業。造身語意惡行。造身語意妙行。于現法中受不愛果。若受愛果。于彼後世生諸惡趣。若生善趣。若三處現前。是彼是此。由彼由此。入于母胎。從是而生。若世間工巧處。若作業處。若善不善。若王若臣。若機捷若增進滿足。若為王顧錄以為給侍。若不顧錄。若是老病死法。若非老病死法。若修梵住已生於梵世。若復不爾。若修菩提分法。若不修習。若悟聲聞菩提獨覺菩提無上菩提。若復不爾。
又汝何所欲。為從勝種類生。此名為勝。為由戒聞等耶。若由從勝類生者。汝論中說。于祠祀中。若聞勝若戒勝。取之為量。此言應不中理。若由戒聞等者。汝先所說。諸婆羅門是最勝類。余是下劣。不應道理。
如是產生故。作業故。受生故。工巧業處故。增上故。彼所顧錄故。梵住故。修覺分故。證菩提故。戒聞勝故。不應道理。是
【現代漢語翻譯】 現代漢語譯本：教義如前所述。關於『理』，是指如果有人天生就喜歡思考，天生就喜歡觀察，詳細的解釋如前所述。因為看到世間的真正的婆羅門具備戒律的緣故，又因為貪圖名利和恭敬的緣故，而產生這樣的想法。
現在應該問他：『你想要什麼？是隻有其他種姓是從母親產生，還是婆羅門也是一樣？』如果只有其他種姓是這樣，那麼世間現在所見的婆羅門也是從母親產生，你這是誹謗顯而易見的事實，不合道理。如果婆羅門也是一樣，那麼你先前所說的婆羅門是最殊勝的種姓，剎帝利等等是低劣的種姓，就不合道理。如同從母親產生一樣，造作不善的業，造作善的業，造作身語意的惡行，造作身語意的妙行，在現世中承受不喜愛的果報，或者承受喜愛的果報，在來世投生到惡趣，或者投生到善趣。如果這三種情況同時出現，是彼還是此，由彼還是由此，進入母親的子宮，從那裡出生。無論是世間的工巧技藝，無論是作業的場所，無論是善還是不善，無論是國王還是臣子，無論是機敏還是增進滿足，無論是被國王顧念錄用作為侍從，還是不被顧念錄用，無論是會衰老、生病、死亡，還是不會衰老、生病、死亡，無論是修習梵行已經生到梵天，還是沒有這樣，無論是修習菩提分法，還是沒有修習，無論是領悟聲聞菩提、獨覺菩提、無上菩提，還是沒有這樣。
還有，你想要什麼？是從殊勝的種姓出生，這叫做殊勝，還是由於戒律、聞法等等？如果是由於從殊勝的種姓出生，那麼你在論中說，在祭祀中，無論是聞法殊勝還是戒律殊勝，都以此作為衡量標準，這話就不應該正確。如果是由於戒律、聞法等等，那麼你先前所說的，婆羅門是最殊勝的種姓，其餘的是低劣的，就不合道理。
像這樣，因為產生，因為作業，因為受生，因為工巧業處，因為增上，因為被他們顧念錄用，因為梵住，因為修習覺悟之分，因為證得菩提，因為戒律聞法殊勝，這些都不應該成立，是（不合道理的）。
【English Translation】 English version: The teaching is as previously stated. Regarding 'reasoning,' it refers to someone who is by nature inclined to contemplate and observe, as explained in detail before. Because they see that true Brahmanas (Brahmana: a member of the highest Hindu caste) in the world possess precepts, and also because they are greedy for fame, profit, and respect, they make such calculations.
Now, one should ask them: 'What do you desire? Is it that only other castes are born from mothers, or is it the same for Brahmanas?' If it is only other castes, then the Brahmanas that are seen in the world are also born from mothers, and you are slandering what is evident, which is unreasonable. If it is the same for Brahmanas, then what you said earlier, that Brahmanas are the most superior caste and Kshatriyas (Kshatriya: a member of the warrior or ruling caste) and others are inferior castes, is unreasonable. Just as with being born from a mother, so too with creating unwholesome karma, creating wholesome karma, creating evil deeds of body, speech, and mind, creating excellent deeds of body, speech, and mind, in the present life experiencing undesirable results, or experiencing desirable results, in the afterlife being born into evil realms, or being born into good realms. If these three conditions are present, whether it is that or this, because of that or because of this, entering the mother's womb, being born from there. Whether it is worldly craftsmanship, whether it is a place of work, whether it is good or bad, whether it is a king or a minister, whether it is clever or increasing and fulfilling, whether one is considered and employed by the king as a servant, or not considered and employed, whether one is subject to old age, sickness, and death, or not subject to old age, sickness, and death, whether one has cultivated Brahma-viharas (Brahma-viharas: The four immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity) and has been born in the Brahma realm, or not, whether one cultivates the factors of enlightenment, or does not cultivate them, whether one awakens to Sravaka-bodhi (Sravaka-bodhi: enlightenment as a disciple), Pratyekabuddha-bodhi (Pratyekabuddha-bodhi: enlightenment as a solitary Buddha), or Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete and perfect enlightenment), or not.
Furthermore, what do you desire? Is it that being born from a superior caste is called superior, or is it due to precepts, learning, and so on? If it is due to being born from a superior caste, then in your treatise you say that in sacrifices, whether learning is superior or precepts are superior, this is taken as the measure, and this statement should not be reasonable. If it is due to precepts, learning, and so on, then what you said earlier, that Brahmanas are the most superior caste and the rest are inferior, is unreasonable.
Thus, because of birth, because of action, because of being born, because of craftsmanship, because of increase, because of being considered and employed by them, because of Brahma-viharas, because of cultivating the factors of enlightenment, because of attaining Bodhi (Bodhi: enlightenment), because of the superiority of precepts and learning, these should not be established, it is (unreasonable).
故此論非如理說。妄計清凈論者。謂如有一若沙門若婆羅門。起如是見。立如是論。若我解脫心得自在。瑜伽自在名為清凈。謂于諸天微妙五欲堅著攝受。嬉戲娛樂隨意受用。是則名得現法涅槃第一清凈。
又若離欲惡不善法。于初靜慮得具足住。乃至第四靜慮得具足住。是亦名得現法涅槃第一清凈。
復有外道起如是見。立如是論。若有眾生於孫陀利迦河中沐浴支體。所有罪障一切除滅。如於孫陀利迦河。如是于婆胡陀河伽耶河薩羅薩伐底河殑伽河等中沐浴支體。所有罪障一切除滅。第一清凈。
復有外道計持狗戒以為清凈。或持牛戒。或持油墨戒。或持露形戒。或持灰戒。或持自苦戒。或持糞穢戒等。計為清凈。謂說現法涅槃外道及說水等清凈。外道作如是計。
問何因緣故。彼起如是見。立如是論。答由教及理故。教如前說。理者。謂如有一為性尋思。為性觀察。廣說如前。彼謂得諸縱任自在欲自在瑜伽自在。名勝清凈。然不如實知縱任自在等相。
又如有一計由自苦身故自惡解脫。或造過惡過惡解脫。
今應問彼。汝何所欲。諸有于妙五欲嬉戲受樂者。為離欲貪。為未離貪耶。若已離貪者。於世五欲嬉戲受樂。不應道理。若未離貪者。計為解脫清凈。不應道理。
【現代漢語翻譯】 現代漢語譯本 因此，這種論述是不符合真理的。那些虛妄地認為自己清凈的人，譬如有些沙門（出家修行者）或婆羅門（祭司），產生這樣的見解，建立這樣的論調：如果我獲得解脫，內心得到自在，瑜伽（修行）也得到自在，這就叫做清凈。他們認為，對於諸天（神）的微妙五欲（色、聲、香、味、觸）深深地執著、攝取、嬉戲娛樂、隨意享用，這就是獲得現世涅槃（解脫）的第一清凈。 又或者，如果能夠遠離慾望、罪惡和不善之法，達到並安住于初禪（靜慮的第一階段），乃至達到並安住于第四禪（靜慮的第四階段），這也叫做獲得現世涅槃的第一清凈。 還有一些外道（非佛教修行者）產生這樣的見解，建立這樣的論調：如果眾生在孫陀利迦河（Sundarika River）中沐浴身體，所有的罪障都會被清除。如同在孫陀利迦河一樣，在婆胡陀河（Bahuda River）、伽耶河（Gaya River）、薩羅薩伐底河（Sarasvati River）、殑伽河（Ganga River，即恒河）等河流中沐浴身體，所有的罪障都會被清除，這就是第一清凈。 還有一些外道認為持狗戒（模仿狗的行為）是清凈的，或者持牛戒（模仿牛的行為），或者持油墨戒（全身塗抹油墨），或者持露形戒（不穿衣服），或者持灰戒（全身塗抹灰燼），或者持自苦戒（折磨自己），或者持糞穢戒（與糞便為伍）等等，認為這些是清凈的。這些就是宣說現世涅槃的外道，以及宣說水等是清凈的外道所持的觀點。 問：是什麼原因導致他們產生這樣的見解，建立這樣的論調呢？答：由於教法和道理的緣故。教法如前面所說。道理是，有些人天生喜歡尋思（思考），喜歡觀察，詳細情況如前所述。他們認為獲得各種縱任（放縱）、自在、慾望自在、瑜伽自在，就叫做殊勝的清凈。然而，他們並不如實地瞭解縱任自在等的真實相狀。 又有些人認為通過自我折磨身體，就能從自身的罪惡中解脫，或者通過造作罪惡來解脫罪惡。 現在應該問他們：你們想要什麼？那些在美妙的五欲中嬉戲享樂的人，是已經離開了慾望的貪戀，還是沒有離開呢？如果已經離開了貪戀，那麼在世間的五欲中嬉戲享樂，是不合道理的。如果還沒有離開貪戀，卻認為這是解脫清凈，也是不合道理的。
【English Translation】 English version Therefore, this argument is not in accordance with reason. Those who falsely claim to be pure, such as some Shramanas (wandering ascetics) or Brahmanas (priests), hold such views and establish such theories: 'If I attain liberation, my mind becomes free, and my yoga (practice) is also free, this is called purity.' They believe that deeply clinging to, embracing, indulging in, and freely enjoying the subtle five desires (form, sound, smell, taste, and touch) of the gods (devas) is the first purity of attaining Nirvana (liberation) in this present life. Furthermore, if one can be separated from desire, evil, and unwholesome dharmas, and attain and abide in the first Dhyana (stage of meditative absorption), up to attaining and abiding in the fourth Dhyana, this is also called the first purity of attaining Nirvana in this present life. Moreover, some non-Buddhist ascetics (外道, Waidō) hold such views and establish such theories: 'If sentient beings bathe their bodies in the Sundarika River (Sundarika River), all their sins and obstacles will be removed.' Just as in the Sundarika River, bathing in rivers such as the Bahuda River (Bahuda River), Gaya River (Gaya River), Sarasvati River (Sarasvati River), Ganga River (Ganga River, i.e., the Ganges), etc., will remove all sins and obstacles, and this is the first purity. Furthermore, some non-Buddhists consider holding the dog vow (imitating the behavior of dogs) to be pure, or holding the cow vow (imitating the behavior of cows), or holding the oil-smearing vow (covering the body with oil), or holding the naked vow (not wearing clothes), or holding the ash vow (covering the body with ashes), or holding the self-mortification vow (torturing oneself), or holding the filth vow (associating with filth), etc., considering these to be pure. These are the views held by non-Buddhists who proclaim Nirvana in this present life, and non-Buddhists who proclaim water and other things to be pure. Question: What causes them to hold such views and establish such theories? Answer: Due to teachings and reasoning. The teachings are as previously stated. The reasoning is that some people are naturally inclined to thinking (尋思, xún sī) and observation (觀察, guān chá), as described in detail earlier. They believe that obtaining various indulgences (縱任, zòng rèn), freedom, freedom of desire, and freedom of yoga is called supreme purity. However, they do not truly understand the real characteristics of indulgence, freedom, etc. Also, some people believe that by tormenting their own bodies, they can be liberated from their own evils, or that by creating evil, they can be liberated from evil. Now, they should be asked: What do you desire? Those who indulge in and enjoy the wonderful five desires, have they already left behind the attachment to desire, or have they not left it behind? If they have already left behind the attachment, then indulging in and enjoying the worldly five desires is unreasonable. If they have not yet left behind the attachment, but consider this to be liberation and purity, this is also unreasonable.
又汝何所欲諸得初靜慮乃至具足住第四靜慮者。彼為已離一切貪慾。為未離耶。若言已離一切貪慾者。但具足住乃至第四靜慮。不應道理。若言未離一切貪者。計為究竟解脫清凈。不應道理。
又汝何所欲。為由內清凈故究竟清凈。為由外清凈故究竟清凈。若由內者。計于河中沐浴而得清凈。不應道理。若由外者。內具貪瞋癡等一切穢垢。但除外垢計究竟凈。不應道理。
又汝何所欲。為執受凈物故而得清凈。為執受不凈物故得清凈耶。若由執受凈物故得清凈者。世間共許狗等不凈。而汝計執受狗等戒得清凈者。不應道理。若由執受不凈物者。自體不凈而能令他凈。不應道理。
又汝何所欲。諸受狗等戒者。為行身等邪惡行故而得清凈。為行身等正妙行故得清凈耶。若由行邪惡行者。行邪惡行而計清凈。不應道理。若由行正妙行者。持狗等戒則為唐捐。而汝計彼能得清凈。不應道理。
如是離欲不離欲故。內外故。受凈不凈故。邪行正行故。不應道理。是故此論非如理說。
妄計吉祥論者。謂如有一若沙門若婆羅門。起如是見。立如是論。若世間日月薄蝕星宿失度所欲為事。皆不成就。若彼隨順所欲皆成。為此義故精勤供養日月星等祠火誦咒安置茅草。滿甕毗羅婆果及餉佉等。謂歷
【現代漢語翻譯】 現代漢語譯本： 此外，你想要如何理解那些獲得初禪乃至圓滿安住于第四禪的人呢？他們是已經斷除了一切貪慾，還是尚未斷除呢？如果說他們已經斷除了一切貪慾，那麼僅僅是圓滿安住于第四禪，這不合道理。如果說他們尚未斷除一切貪慾，卻認為這樣就達到了究竟解脫清凈，這也不合道理。
此外，你想要如何理解呢？是通過內在的清凈而達到究竟清凈，還是通過外在的清凈而達到究竟清凈？如果是通過內在的清凈，那麼認為在河中沐浴就能得到清凈，這不合道理。如果是通過外在的清凈，那麼內在具有貪嗔癡等一切污穢，僅僅去除外在的污垢就認為達到了究竟清凈，這不合道理。
此外，你想要如何理解呢？是通過執取清凈之物而得到清凈，還是通過執取不凈之物而得到清凈呢？如果是通過執取清凈之物而得到清凈，那麼世間公認狗等是不凈的，而你認為執取狗等戒律就能得到清凈，這不合道理。如果是通過執取不凈之物，那麼自身不凈卻能使他人清凈，這不合道理。
此外，你想要如何理解呢？那些受持狗戒等戒律的人，是通過行身等邪惡行為而得到清凈，還是通過行身等正妙行為而得到清凈呢？如果是通過行邪惡行為，那麼行邪惡行為卻認為能得到清凈，這不合道理。如果是通過行正妙行為，那麼持狗等戒律就成了徒勞無功，而你認為他們能因此得到清凈，這不合道理。
像這樣，因為離欲與不離欲的緣故，因為內在與外在的緣故，因為受持清凈與不凈之物的緣故，因為邪惡行為與正妙行為的緣故，這些都不合道理。因此，這種論述並非如理如實。
妄自推測吉祥的論者，比如有些沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，古印度教祭司），生起這樣的見解，立下這樣的論調：如果世間的日月蝕、星宿執行失常，那麼想要做的事情都不能成功。如果日月星辰執行順遂，那麼想要做的事情都能成功。爲了這個目的，他們精勤地供養日月星辰等，祭祀火，誦持咒語，安置茅草，裝滿甕的毗羅婆果（Bilva，一種水果）以及餉佉（śaṅkha，海螺）等，認為...
【English Translation】 English version: Furthermore, what do you intend regarding those who attain the first Dhyana (Jhāna, meditative state) up to fully abiding in the fourth Dhyana? Have they already abandoned all greed and desire, or have they not? If you say they have already abandoned all greed and desire, then merely fully abiding in the fourth Dhyana is not reasonable. If you say they have not abandoned all greed, then considering this as ultimate liberation and purity is not reasonable.
Furthermore, what do you intend? Is ultimate purity attained through inner purity, or through outer purity? If through inner purity, then considering bathing in a river as attaining purity is not reasonable. If through outer purity, then having all defilements such as greed, hatred, and delusion within, yet considering merely removing outer defilements as attaining ultimate purity is not reasonable.
Furthermore, what do you intend? Is purity attained through holding onto pure things, or through holding onto impure things? If purity is attained through holding onto pure things, then the world commonly acknowledges dogs and the like as impure, yet you consider holding onto vows related to dogs and the like as attaining purity, which is not reasonable. If through holding onto impure things, then being impure oneself yet able to purify others is not reasonable.
Furthermore, what do you intend? Do those who take vows such as dog vows attain purity through engaging in evil actions of body and so on, or through engaging in righteous and wonderful actions of body and so on? If through engaging in evil actions, then engaging in evil actions yet considering it as attaining purity is not reasonable. If through engaging in righteous and wonderful actions, then holding dog vows and the like becomes futile, yet you consider them able to attain purity through this, which is not reasonable.
Thus, because of abandoning desire or not abandoning desire, because of inner and outer, because of holding onto pure or impure things, because of evil actions and righteous actions, these are not reasonable. Therefore, this discourse is not spoken according to reality.
Those who falsely speculate on auspiciousness, such as some Śrāmaṇas (wandering ascetics) or Brāhmaṇas (priests), hold such views and establish such theories: if the sun and moon are eclipsed or the stars deviate from their course, then desired endeavors will not succeed. If they follow their course smoothly, then desired endeavors will succeed. For this purpose, they diligently make offerings to the sun, moon, and stars, perform fire sacrifices, recite mantras, arrange thatch grass, fill pots with Bilva (a type of fruit) fruits and śaṅkha (conch shells), considering...
算者作如是計。
問何因緣故。彼起如是見。立如是論答由教及理故。教如前說。理者。謂如有一為性尋思。為性觀察。廣說如前。彼由獲得世間靜慮。世間同謂是阿羅漢。若有欲得自身富貴快樂所祈果遂者便往請問。然彼不如實知業果相應緣生道理。但見世間日月薄蝕星度行時。爾時眾生凈不凈業異熟成熟。彼即計為日月等作。復為信樂此事者。建立顯說。
今應問彼。汝何所欲。世間興衰等事。為是日月薄蝕星度等作。為凈不凈業之所作耶。若言日等作者。現見盡壽隨造福非福業。感於興衰苦樂等果。不應道理。若凈不凈業之所作者。汝言由日等作。不應道理。
如是日等作故。凈不凈業作故。不應道理。是故此論非如理說。
如是十六種異論由二種門發起觀察。由正道理推逐觀察。彼一切種皆不應理。
顯揚聖教論卷第十 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十一
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之七
論法多種者嗢柁南曰。
論體論處所 論據論莊嚴 論負論出離 論多所作法
論曰。論法有七種。一論體性。二論處所。三論所依。四論莊嚴。五論墮負。六論出離。七論多所
【現代漢語翻譯】 現代漢語譯本： 占星師這樣推算。
問：是什麼因緣導致他們產生這樣的見解，立下這樣的理論？答：由於教導和推理的緣故。教導如前所述。推理是說，比如有人以尋思為本性，以觀察為本性，詳細的說法如前所述。他們由於獲得了世間的禪定，世間的人都認為他們是阿羅漢（Arhat，已證得涅槃的修行者）。如果有人想要自身富貴快樂，所祈求的果實能夠實現，便前去請教他們。然而他們不如實地瞭解業果相應的緣起道理，只是看到世間的日月蝕、星辰執行的時候，那時眾生的清凈或不清凈的業的異熟果報成熟，他們就認為是日月等所造成的。又為相信這件事的人，建立並宣說這種理論。
現在應該問他們：你們想要說明什麼？世間的興盛衰敗等事，是日月蝕、星辰執行等造成的，還是清凈或不清凈的業所造成的呢？如果說是日月等造成的，那麼現在可以看見有人終身都在造作福業或非福業，從而感得興盛衰敗、苦樂等果報，這不合道理。如果是清凈或不清凈的業所造成的，那麼你們說是日月等造成的，這也不合道理。
像這樣，說是日月等造成的，或者說是清凈或不清凈的業造成的，都不合道理。所以這種理論不是如理的說法。
像這樣，十六種不同的理論，由兩種途徑發起觀察，由正確的道理推究觀察，它們的一切說法都不合道理。
《顯揚聖教論》卷第十 《大正藏》第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第十一
無著菩薩（Asanga，一位著名的佛教哲學家）造
三藏法師玄奘（Xuanzang，唐代著名譯經師）奉 詔譯《攝凈義品》第二之七
論法的多種內容，用偈頌概括如下：
論體、論處所，論據、論莊嚴， 論負、論出離，論多所作法。
論說：論法有七種：一、論體性；二、論處所；三、論所依；四、論莊嚴；五、論墮負；六、論出離；七、論多所。
【English Translation】 English version: The astrologers make such calculations.
Question: What are the causes and conditions that lead them to hold such views and establish such theories? Answer: Due to teachings and reasoning. The teachings are as previously stated. The reasoning is that, for example, there are those who are by nature contemplative and by nature observant, as described in detail before. They, having attained worldly meditative states (靜慮), are commonly regarded by the world as Arhats (阿羅漢, those who have attained Nirvana). If someone desires wealth, honor, happiness, and the fulfillment of their wishes, they go to ask them. However, they do not truly understand the principle of dependent origination corresponding to karmic results, but only see that when there are solar or lunar eclipses and the movement of stars in the world, the ripening of the pure or impure karma of sentient beings occurs. They then consider it to be caused by the sun, moon, etc. Furthermore, for those who believe in this, they establish and proclaim this theory.
Now, they should be asked: What do you want to explain? Are the rise and fall of the world caused by solar or lunar eclipses and the movement of stars, or are they caused by pure or impure karma? If they say it is caused by the sun, etc., then it is now visible that someone spends their whole life creating meritorious or non-meritorious karma, thereby experiencing the results of rise and fall, suffering and happiness, which is not reasonable. If it is caused by pure or impure karma, then your saying that it is caused by the sun, etc., is not reasonable.
Like this, saying that it is caused by the sun, etc., or saying that it is caused by pure or impure karma, is not reasonable. Therefore, this theory is not a reasonable statement.
Like this, the sixteen different theories, initiated and observed through two approaches, and investigated and observed through correct reasoning, all of their statements are not reasonable.
《Treatise on the Explication of the Sacred Teachings》, Volume 10 《Taisho Tripitaka》, Volume 31, No. 1602, 《Treatise on the Explication of the Sacred Teachings》
《Treatise on the Explication of the Sacred Teachings》, Volume 11
Composed by Bodhisattva Asanga (無著菩薩, a famous Buddhist philosopher)
Translated under Imperial Order by Tripitaka Master Xuanzang (玄奘, a famous translator of Buddhist scriptures in the Tang Dynasty), Chapter 2.7 on 'Gathering the Meaning of Purification'
The various aspects of the Dharma are summarized in the following verse:
The nature of the argument, the place of the argument, the basis of the argument, the adornment of the argument, The defeat in the argument, the liberation from the argument, the many functions of the argument.
The treatise says: There are seven aspects of the Dharma of argument: 1. The nature of the argument; 2. The place of the argument; 3. The basis of the argument; 4. The adornment of the argument; 5. The defeat in the argument; 6. The liberation from the argument; 7. The many functions of the argument.
作法。
論體性者。復有六種。一言論。二尚論。三諍論。四譭謗論。五順正論。六教導論。
言論者。謂一切言說言音言詞。
尚論者。謂世所樂聞語論。
諍論者。謂或依諸欲所起。若自所攝諸欲他所逼奪。若他所攝諸欲自行逼奪。若於自他所愛有情所攝諸欲互相侵奪。謂歌舞戲笑等所攝。若倡女僕從等所攝。或為觀看。或為受用。于如是等諸欲差別事中。未離欲者。為欲界貪現所染者。因堅執故。因縛著故。因耽嗜故。因貪愛故。發憤現威互相鬥諍。異諍乖諍違害諍論。或依惡行所起若自所作身語惡行他所譏毀。若他所作身語惡行自行譏毀。若自他所愛有情所作身語惡行互相譏毀。于如是事中為作未作。諸惡行者。重貪瞋癡所拘執者。因堅執故。因攝受故。因貪愛故。更相發憤。以染污心現威斗諍。異諍乖諍違害諍論。或依諸見所起。謂身見斷常無因惡因雨種外道等所起邪見。及餘種種諸惡見類。于如是諸見中。或於自所執他所遮斷。或於他所執自行遮斷。或為令他離所執見。或為攝受所未執見。於此事中未離欲者。如前乃至違害諍論。是名諍論。
譭謗論者。謂更相憤怒。以染污心振發威勢互相謗毀。謂粗語所攝。或妄語所攝。或綺語所攝。乃至惡說法律中。若為有情宣說彼
【現代漢語翻譯】 現代漢語譯本 作法。
關於體性的討論，有六種：一是言論，二是尚論，三是諍論，四是譭謗論，五是順正論，六是教導論。
言論，指的是一切的言語、聲音和詞句。
尚論，指的是世人喜聞樂見的言語和議論。
諍論，指的是或者因為各種慾望而產生。例如，自己擁有的慾望被他人侵奪，或者他人擁有的慾望被自己侵奪，或者對於自己和他人所愛之有情所擁有的慾望互相侵奪，比如歌舞、戲笑等所包含的慾望，或者倡女、僕從等所包含的慾望，或者爲了觀看，或者爲了享受。在這些慾望的差別事情中，沒有脫離慾望的人，被欲界貪婪所染污的人，因為堅決執著，因為被束縛，因為沉溺，因為貪愛，而發怒顯威，互相爭鬥，產生不同的爭論、乖戾的爭論、違害的爭論。或者因為惡行而產生，例如，自己所作的身語惡行被他人譏諷譭謗，或者他人所作的身語惡行被自己譏諷譭謗，或者自己和他人所愛之有情所作的身語惡行互相譏諷譭謗。在這些事情中，對於已經作或未作的各種惡行的人，被嚴重的貪嗔癡所束縛的人，因為堅決執著，因為攝取，因為貪愛，而互相發怒，以染污的心顯威爭鬥，產生不同的爭論、乖戾的爭論、違害的爭論。或者因為各種見解而產生，例如，由身見（認為身體是真實存在的錯誤見解）、斷見（認為人死後一切皆無的錯誤見解）、常見（認為事物永恒不變的錯誤見解）、無因見（認為事物沒有原因的錯誤見解）、惡因見（認為不好的原因是好的結果的錯誤見解）、以及各種外道（不符合佛教教義的修行者）等所產生的邪見，以及其他種種惡劣見解。在這些見解中，或者對於自己所執著的見解被他人遮斷，或者對於他人所執著的見解自己進行遮斷，或者爲了讓他人離開所執著的見解，或者爲了攝取自己尚未執著的見解。在這些事情中，沒有脫離慾望的人，如前所述，乃至產生違害的爭論。這就是所謂的諍論。
譭謗論，指的是互相憤怒，以染污的心振作威勢，互相誹謗毀壞，包括粗惡的言語，或者虛妄的言語，或者綺麗的言語，乃至在惡劣的說法和法律中，如果爲了有情宣說那些內容。
【English Translation】 English version Practices.
Regarding the nature of entities, there are six types: first, speech; second, esteemed speech; third, disputation; fourth, slanderous speech; fifth, speech in accordance with what is right; and sixth, instructive speech.
Speech refers to all words, sounds, and phrases.
Esteemed speech refers to words and discussions that are pleasing to the world's ears.
Disputation refers to that which arises from various desires. For example, one's own desires are seized by others, or others' desires are seized by oneself, or the desires possessed by sentient beings beloved by oneself and others are mutually seized, such as those encompassed by singing, dancing, and jesting, or those encompassed by courtesans and servants, either for viewing or for enjoyment. In these various matters of desire, those who have not detached from desire, those who are tainted by the greed of the desire realm, due to firm attachment, due to being bound, due to indulgence, due to craving, become enraged and display power, contending with each other, resulting in different disputes, discordant disputes, and harmful disputes. Or it arises from evil deeds, such as one's own evil deeds of body and speech being criticized and slandered by others, or others' evil deeds of body and speech being criticized and slandered by oneself, or the evil deeds of body and speech done by sentient beings beloved by oneself and others being mutually criticized and slandered. In these matters, for those who have committed or not committed various evil deeds, those who are bound by severe greed, hatred, and delusion, due to firm attachment, due to grasping, due to craving, become enraged with each other, displaying power and contending with defiled minds, resulting in different disputes, discordant disputes, and harmful disputes. Or it arises from various views, such as the wrong views arising from the view of self (the mistaken view that the body is real), the view of annihilation (the mistaken view that after death everything ceases to exist), the view of permanence (the mistaken view that things are eternally unchanging), the view of causelessness (the mistaken view that things have no cause), the view of bad causes (the mistaken view that bad causes lead to good results), and various non-Buddhist practitioners, as well as other kinds of evil views. In these views, either one's own held views are obstructed by others, or others' held views are obstructed by oneself, or in order to make others abandon their held views, or in order to grasp views that one has not yet held. In these matters, those who have not detached from desire, as mentioned before, even to the point of harmful disputes. This is called disputation.
Slanderous speech refers to mutually becoming angry, stirring up power with defiled minds, and slandering and defaming each other, including coarse language, or false language, or embellished language, even in evil teachings and laws, if one proclaims those contents for sentient beings.
法。若銓量刊定。若教授教誡等。皆名譭謗論。何以故。非撥實相故。引惡道故。徒設功勞無義利故。是故此論名譭謗論。
順正論者。謂于善說法律中。若為有情宣說正法。若銓量刊定。若教授教誡等。為斷有情所起疑故。為善通達甚深義故。為令智見畢竟凈故。皆名順正論。何以故。順正行故。順正義故。是故此論名順正論。
教導論者。謂于順正論中為令修習增上心學增上慧學故。所有教誨心未定者。令心得定。心已定者令心解脫。未得真實智者開悟令得。已得真實智者令其修滿。名教導論。何以故。分明委悉教導有情故。是故此論名教導論。
問如實觀察此六種論。幾論真實能引義利。所應修習。幾不真實能引無義。所應遠離。答最後二論。是真實引義利。應修習。中間二論。不真實引無義。應遠離。初二種論應分別。
論處所者。當知亦有六種。一於國王前。二于執理者前。三于大眾中。四于善解法義者前。五于沙門婆羅門前。六於樂法義者前。
論所依者。有十種應知。謂所成義有二種能成法有八種。
所成義二種者。一自性。二差別所成。自性者。謂有立為有。無立為無。所成差別者。謂有上立有上。無上立無上。常立為常。無常立無常。如是有色無色。有見無
【現代漢語翻譯】 現代漢語譯本： 譭謗論是指，在衡量、評判、刊定，或者教授、教誡等方面，都稱為譭謗論。為什麼呢？因為它不是闡明實相，而是引向惡道，徒勞無功且沒有意義。因此，這種論被稱為譭謗論。 順正論是指，在善說的法律中，如果為有情宣說正法，或者衡量、評判、刊定，或者教授、教誡等，爲了斷除有情所產生的疑惑，爲了使他們善於通達甚深的意義，爲了使他們的智慧和見解最終清凈，都稱為順正論。為什麼呢？因為它順應正確的行為，順應正確的意義。因此，這種論被稱為順正論。 教導論是指，在順正論中，爲了使修習增上心學（Adhicitta-sikkha）和增上慧學（Adhipaññā-sikkha）的人得到提升，所有對心未定的人的教誨，使他們的心得以安定；對心已安定的人，使他們的心得以解脫；對未獲得真實智慧的人，開啟他們的智慧使他們獲得；對已獲得真實智慧的人，使他們修習圓滿。這稱為教導論。為什麼呢？因為它分明而詳細地教導有情。因此，這種論被稱為教導論。 問：如果如實地觀察這六種論，哪幾種論是真實能夠引導義利，應該修習的？哪幾種是不真實引導無義，應該遠離的？答：最後兩種論是真實引導義利，應該修習的。中間兩種論是不真實引導無義，應該遠離的。最初兩種論應該分別看待。 論處所是指，應當知道也有六種：一，在國王面前；二，在執理者面前；三，在大眾之中；四，在善於理解法義的人面前；五，在沙門（Śrāmaṇa）婆羅門（Brāhmaṇa）面前；六，在喜愛法義的人面前。 論所依是指，有十種應該知道。即所成立的義有二種，能成立法有八種。 所成義二種是指：一，自性；二，差別所成。自性是指，有就立為有，無就立為無。所成差別是指，有上就立為有上，無上就立為無上，常就立為常，無常就立為無常。如此，有色無色，有見無見等。
【English Translation】 English version: A 'Defamation Discourse' refers to all instances of measuring, judging, and finalizing, or teaching and admonishing, being called defamation. Why? Because it does not elucidate the true reality (Śūnyatā), but leads to evil paths, and is futile and meaningless. Therefore, this discourse is called a 'Defamation Discourse'. A 'Righteous Discourse' refers to, within the well-spoken laws, if one expounds the Righteous Dharma (Dharma) for sentient beings, or measures, judges, and finalizes, or teaches and admonishes, in order to dispel the doubts arising in sentient beings, to enable them to thoroughly understand the profound meaning, and to ultimately purify their wisdom and views, all this is called a 'Righteous Discourse'. Why? Because it accords with righteous conduct and righteous meaning. Therefore, this discourse is called a 'Righteous Discourse'. A 'Guidance Discourse' refers to, within the Righteous Discourse, for those who cultivate higher mind training (Adhicitta-sikkha) and higher wisdom training (Adhipaññā-sikkha) to improve, all teachings for those whose minds are not settled, to settle their minds; for those whose minds are settled, to liberate their minds; for those who have not attained true wisdom, to enlighten them and enable them to attain it; for those who have attained true wisdom, to enable them to cultivate it to perfection. This is called a 'Guidance Discourse'. Why? Because it clearly and thoroughly guides sentient beings. Therefore, this discourse is called a 'Guidance Discourse'. Question: If we observe these six types of discourses truthfully, which discourses are truly capable of leading to benefit and should be cultivated? Which are untrue, leading to no benefit, and should be avoided? Answer: The last two discourses are truly leading to benefit and should be cultivated. The middle two discourses are untrue, leading to no benefit, and should be avoided. The first two discourses should be considered separately. The 'Location of Discourse' refers to, it should be known that there are also six types: one, before the king; two, before the administrators of justice; three, in the midst of the assembly; four, before those who are well-versed in the meaning of the Dharma; five, before the Śrāmaṇas (Śrāmaṇa) and Brāhmaṇas (Brāhmaṇa); six, before those who delight in the meaning of the Dharma. The 'Basis of Discourse' refers to, there are ten types that should be known. That is, there are two types of established meanings, and eight types of enabling factors. The two types of established meanings are: one, self-nature; two, established difference. Self-nature refers to establishing 'is' as 'is' and 'is not' as 'is not'. Established difference refers to establishing 'superior' as 'superior', 'non-superior' as 'non-superior', 'permanent' as 'permanent', and 'impermanent' as 'impermanent'. Likewise, 'with form' and 'without form', 'with visibility' and 'without visibility', and so on.
見。有對無對。有漏無漏。有為無為。如是等無量差別義門。是名所成差別應知。
能成法八種者。一立宗。二辯因。三引喻。四同類。五異類。六現量。七比量。八至教。
立宗者。謂依二種所成義各別攝受。自宗所許。若論教所攝。若自辯所立。若從他所聞。或為成立自宗。或為顯他宗過。或為折伏憍慢。或為摧屈陵侮。或為悲愍有情。
辯因者。謂為成就所立宗故。依所引喻同類異類現量比量及與至教辯道理因。
引喻者。亦為成就所立義故。引因所依諸餘世間串習共許易了之法以為比況。
同類者。謂或於現在。或先所見相貌相屬遞互相似。此復四種。一自體。二業。三法。四因果。自體相似者。謂彼相貌更互相似。業相似者。謂彼作用更互相似。法相似者。謂自體上法門差別展轉相似。如無常法與苦法。苦法與無我法。無我法與生法。生法與老法。老法與死法。如是有色無色。有見無見。有對無對。有漏無漏。有為無為。如是等無量法門差別更互相似。因果相似者。謂彼因果能成所成更互相似。是名同類。
異類者。所謂諸法隨其異義互不相似。此亦四種翻上應知。
現量者有三種相。一非不現見相。二非思構所成相。三非錯亂所見相。
非不現見相者
【現代漢語翻譯】 現代漢語譯本：見（dṛṣṭi，觀點）。有對（sa-pratigha，有阻礙的）無對（a-pratigha，無阻礙的）。有漏（sāsrava，有煩惱的）無漏（anāsrava，無煩惱的）。有為（saṃskṛta，有造作的）無為（asaṃskṛta，無造作的）。像這樣等無量差別的意義範疇，這叫做所成差別，應當知道。
能成法有八種：一是立宗（pakṣasthāpana，確立論點），二是辯因（hetuvāda，辯論理由），三是引喻（udāharaṇa，引用比喻），四是同類（sajātīya，同類事物），五是異類（vijātīya，異類事物），六是現量（pratyakṣa，現量認知），七是比量（anumāna，比量認知），八是至教（āgama，聖教量）。
立宗，就是依據兩種所成義各自攝受，自己宗派所認可的。或是論述教義所包含的，或是自己辯論所建立的，或是從他人那裡聽聞的。或是爲了成立自己的宗派，或是爲了揭示他人宗派的過失，或是爲了折服他人的驕慢，或是爲了摧毀他人的凌辱，或是爲了悲憫有情眾生。
辯因，就是爲了成就所立的宗義，依據所引用的比喻、同類、異類、現量、比量以及聖教量，來辯論道理的原因。
引喻，也是爲了成就所立的義理，引用原因所依據的、世間普遍習慣認可的、容易理解的法作為比況。
同類，就是或者在現在，或者先前所見的相貌、相屬、相互相似的事物。這又分為四種：一是自體，二是業，三是法，四是因果。自體相似，就是指它們的相貌互相相似。業相似，就是指它們的作用互相相似。法相似，就是指在自體上的法門差別輾轉相似，例如無常法與苦法，苦法與無我法，無我法與生法，生法與老法，老法與死法。像這樣有色無色，有見無見，有對無對，有漏無漏，有為無為，像這樣等無量法門差別互相相似。因果相似，就是指它們的因果、能成所成互相相似。這叫做同類。
異類，就是指諸法隨著它們不同的意義互相不相似。這也分為四種，與上面相反，應當知道。
現量有三種相：一是非不現見相，二是非思構所成相，三是非錯亂所見相。
非不現見相，就是...
【English Translation】 English version: 'Seeing' (dṛṣṭi, views). 'With resistance' (sa-pratigha, having obstruction) and 'without resistance' (a-pratigha, without obstruction). 'With outflows' (sāsrava, with defilements) and 'without outflows' (anāsrava, without defilements). 'Conditioned' (saṃskṛta, fabricated) and 'unconditioned' (asaṃskṛta, unfabricated). Such as these, an immeasurable range of different meanings, this is called the 'accomplished difference,' and should be known.
The 'accomplishing dharmas' are of eight kinds: first, 'establishing the thesis' (pakṣasthāpana, establishing the proposition); second, 'arguing the reason' (hetuvāda, debating the cause); third, 'citing the example' (udāharaṇa, adducing illustration); fourth, 'homologous' (sajātīya, similar kind); fifth, 'heterologous' (vijātīya, dissimilar kind); sixth, 'perception' (pratyakṣa, direct perception); seventh, 'inference' (anumāna, inferential cognition); eighth, 'authoritative teaching' (āgama, scriptural authority).
'Establishing the thesis' means relying on the two kinds of 'accomplished meaning,' each separately embraced, that which is accepted by one's own school. Whether it discusses what is included in the teachings, or what is established by one's own arguments, or what is heard from others. Either to establish one's own school, or to reveal the faults of another's school, or to subdue arrogance, or to crush humiliation, or to have compassion for sentient beings.
'Arguing the reason' means, for the sake of accomplishing the established thesis, relying on the cited examples, homologous, heterologous, perception, inference, and authoritative teaching, to argue the reason for the principle.
'Citing the example' also means, for the sake of accomplishing the established meaning, citing the laws that the reason relies on, that are commonly accepted and easily understood in the world, as a comparison.
'Homologous' means that, either in the present or previously seen, the appearances, relationships, and mutual similarities. This is further divided into four kinds: first, 'self-nature'; second, 'activity'; third, 'dharma'; fourth, 'cause and effect.' 'Self-nature similarity' means that their appearances are mutually similar. 'Activity similarity' means that their functions are mutually similar. 'Dharma similarity' means that the differences in the dharma gates on the self-nature are mutually similar, such as impermanence and suffering, suffering and no-self, no-self and birth, birth and aging, aging and death. Like this, with form and without form, with visibility and without visibility, with resistance and without resistance, with outflows and without outflows, conditioned and unconditioned, such as these, an immeasurable range of dharma gate differences are mutually similar. 'Cause and effect similarity' means that their causes and effects, what accomplishes and what is accomplished, are mutually similar. This is called 'homologous'.
'Heterologous' means that all dharmas, according to their different meanings, are mutually dissimilar. This is also divided into four kinds, the reverse of the above should be known.
'Perception' has three characteristics: first, the characteristic of 'not being unseen'; second, the characteristic of 'not being constructed by thought'; third, the characteristic of 'not being seen in a confused manner'.
The characteristic of 'not being unseen' is...
。復有四種應知。謂由諸根不壞作意現前時。同類生異類生無障礙不極遠。同類生者。謂欲纏諸根于欲纏境。上地諸根于上地境已生已等生。若生若起。是名同類生。異類生者。謂上地諸根于下地境若已生等。是名異類生。無障礙者。復有四種。一非覆障所礙。二非隱障所礙。三非映障所礙。四非惑障所礙。覆障所礙者。謂黑闇無明闇不澄凈色之所覆隔。隱障所礙者。謂或藥草力。或咒術力。或神通力之所隱蔽。映障所礙者。謂少為多物之所映奪故不可見。或飲食等為諸毒藥之所映奪。或發毛端為余粗物之所映奪。如是等類無量無邊。且如小光為大光所映不可得見所謂日光映星月等。又如能治映奪所治令不可得。謂不凈觀映奪凈相。無常苦無我觀映奪常樂我相無相觀力映奪眾相。惑障所礙者。謂幻化所作。或相貌差別。或復相似。或內所作目眩惛夢。悶亂酒醉放逸癲狂。如是等類名為惑障。若不為此四障所礙名無障礙。不極遠者。謂非三種極遠。一處極遠。二時極遠。三推折極遠。如是總名非不現見。由非不現見故名現量。
非思構。所成相者。復有二種。一才取便成取所依境。二建立境界取所依境。才取便成取所依境者。謂若境能作才取便成取之所依。猶如良醫授病者藥。色香味觸悉皆具足。有大勢力成熟威
【現代漢語翻譯】 現代漢語譯本：還有四種情況應當瞭解。即在諸根（indriya，感覺器官）沒有損壞，並且作意（manaskara，專注）現前的時候，同類產生和異類產生沒有障礙，並且不是極遠的情況。同類產生是指，欲界諸根對於欲界境界，上地諸根對於上地境界，已經產生或者正在產生，正在生起。這叫做同類產生。異類產生是指，上地諸根對於下地境界已經產生等。這叫做異類產生。沒有障礙是指，又有四種情況。一，不是被覆蓋的障礙所阻礙。二，不是被隱藏的障礙所阻礙。三，不是被映奪的障礙所阻礙。四，不是被迷惑的障礙所阻礙。覆蓋的障礙所阻礙是指，被黑暗、無明（avidya，對真理的無知）、黑暗不澄凈的色（rupa，物質）所覆蓋隔離。隱藏的障礙所阻礙是指，或者被藥草的力量，或者被咒術的力量，或者被神通的力量所隱藏遮蔽。映奪的障礙所阻礙是指，少量被大量的事物所映奪，所以不可見。或者飲食等被各種毒藥所映奪。或者發毛的末端被其他粗大的事物所映奪。像這樣的情況，無量無邊。比如小光被大光所映奪，不可得見，就像日光映照星月等。又比如能治療的映奪所要治療的，使其不可得見，比如不凈觀（asubha-bhavana，對身體不凈的觀想）映奪凈相。無常、苦、無我觀（anitya-duhkha-anatman-bhavana，對事物無常、苦、無我的觀想）映奪常、樂、我相，無相觀的力量映奪眾相。迷惑的障礙所阻礙是指，幻化所作，或者相貌差別，或者相似，或者內心所產生的目眩、昏沉、夢境、悶亂、酒醉、放逸、癲狂。像這樣的情況叫做迷惑的障礙。如果不被這四種障礙所阻礙，就叫做沒有障礙。不是極遠是指，不是三種極遠。一，處所極遠。二，時間極遠。三，推折極遠。像這樣總的來說叫做非不現見。因為非不現見，所以叫做現量（pratyaksa，直接感知）。 不是思構所成的相是指，又有兩種。一，才一獲取便成為獲取所依賴的境界。二，建立境界，獲取所依賴的境界。才一獲取便成為獲取所依賴的境界是指，如果某種境界能夠作為才一獲取便成為獲取所依賴的，比如良醫給予病人藥物，色、香、味、觸都完全具備，有很大的勢力，成熟威
【English Translation】 English version: Furthermore, there are four kinds of things that should be known. Namely, when the sense faculties (indriya) are not impaired and attention (manaskara) is present, there is no obstruction to homogeneous or heterogeneous arising, and it is not extremely distant. Homogeneous arising refers to the sense faculties of the desire realm in relation to objects of the desire realm, and the sense faculties of higher realms in relation to objects of higher realms, having already arisen or currently arising, and arising. This is called homogeneous arising. Heterogeneous arising refers to the sense faculties of higher realms in relation to objects of lower realms, having already arisen, etc. This is called heterogeneous arising. Without obstruction refers to four kinds of situations. First, not obstructed by covering obstacles. Second, not obstructed by hidden obstacles. Third, not obstructed by overshadowing obstacles. Fourth, not obstructed by deluding obstacles. Obstructed by covering obstacles refers to being covered and separated by darkness, ignorance (avidya, ignorance of the truth), and dark, impure form (rupa, matter). Obstructed by hidden obstacles refers to being concealed by the power of herbs, the power of mantras, or the power of supernormal abilities. Obstructed by overshadowing obstacles refers to a small amount being overshadowed by a large amount of things, so it cannot be seen. Or food and drink being overshadowed by various poisons. Or the tip of a hair being overshadowed by other coarse things. Such cases are countless and boundless. For example, a small light is overshadowed by a large light and cannot be seen, like sunlight overshadowing stars and the moon. Also, like that which can cure overshadowing that which needs to be cured, making it impossible to be seen, like the contemplation of impurity (asubha-bhavana, contemplation on the impurity of the body) overshadowing the aspect of purity. The contemplation of impermanence, suffering, and no-self (anitya-duhkha-anatman-bhavana, contemplation on the impermanence, suffering, and no-self nature of things) overshadowing the aspects of permanence, pleasure, and self, the power of the contemplation of no-sign overshadowing all signs. Obstructed by deluding obstacles refers to things created by illusion, or differences in appearance, or similarities, or internal creations such as dizziness, drowsiness, dreams, confusion, drunkenness, negligence, and madness. Such cases are called deluding obstacles. If not obstructed by these four obstacles, it is called without obstruction. Not extremely distant refers to not being three kinds of extremely distant. First, extremely distant in place. Second, extremely distant in time. Third, extremely distant in being refuted. In summary, this is called not non-manifest. Because it is not non-manifest, it is called direct perception (pratyaksa, direct cognition). The aspect not formed by thought construction refers to two kinds. First, immediately upon grasping, it becomes the object upon which grasping relies. Second, establishing a realm, grasping the object upon which it relies. Immediately upon grasping, it becomes the object upon which grasping relies refers to if a certain realm can serve as that which immediately upon grasping becomes that upon which grasping relies, like a good doctor giving medicine to a patient, with color, fragrance, taste, and touch all fully present, having great power, maturing power.
德。當知此藥色香味觸才取便成取所依境藥之所有大勢熟德。病若未癒思構所成。若病癒時便非思構。如是等類名為才取便成取所依境。建立境界取所依境者。謂若境能為建立境界取之所依。如瑜伽師假想思構地界水界火界風界。若於地界假為水解。即依地想建立水想。若於地界假為火風二解。即依地想建立火風二想。此中地想即是建立境界。取地界即是建立境界取之所依。如於地想如是於水火風想如其所應。盡當知。是名建立境界取所依境。此中建立境界取所依境非是思構所成假想所解地等諸界。若解未成是名思構所立。解若成就即非思構。如是名為非思構所成。由非思構之所成故。名為現量。
非錯亂所見相者。當知或五種。或七種。五種者。謂非五種錯亂所見。五種錯亂者。一想錯亂。二數錯亂。三形錯亂。四顯錯亂。五業錯亂。七種者謂非七種錯亂所見。七種錯亂者。即此五種錯亂。及餘二種遍行錯亂。合為七種。二種錯亂者。一心錯亂。二見錯亂。想錯亂者。謂于非彼相起彼相想。如於陽焰鹿渴想起於水想。數錯亂者。謂于少數起多增上慢。如翳眩者於一月處見多月像。形錯亂者。謂于余形起余形增上慢。如於旋火見彼輪形。顯錯亂者。謂于余顯色起余顯色增上慢。如為迦末羅病損壞眼根。于非黃色
【現代漢語翻譯】 現代漢語譯本：德。應當知道，這種藥物的色、香、味、觸，才一取得，便成為『取所依境』（ālambana-pratyaya，生起認識的所依之境）的藥物所具有的巨大效力與成熟之德。如果病沒有痊癒，就繼續思索藥物的構成；如果病痊癒了，便不再思索。像這些情況，就叫做『才取便成取所依境』。 建立境界取所依境，是指如果某個境能夠作為建立境界之『取』的所依。例如瑜伽師假想思構地界（pṛthivī-dhātu，堅固性）、水界（ap-dhātu，流動性）、火界（tejas-dhātu，溫暖性）、風界（vāyu-dhātu，流動性）。如果對於地界，假想為水的分解，就依據地想建立水想；如果對於地界，假想為火、風二者的分解，就依據地想建立火、風二想。這裡，地想就是建立境界，取地界就是建立境界之『取』的所依。像對於地想這樣，對於水、火、風想，也應當如其所應地瞭解。這叫做建立境界取所依境。這裡，建立境界取所依境，不是思構所成的假想所分解的地等諸界。如果分解尚未完成，就叫做思構所立；如果分解完成，就不是思構。像這樣叫做『非思構所成』。由於不是思構所成，所以叫做現量（pratyakṣa，直接認知）。 『非錯亂所見相』，應當知道或者有五種，或者有七種。五種是指不是五種錯亂所見。五種錯亂是：一、想錯亂（saṃjñā-viparyāsa）；二、數錯亂（saṃkhyā-viparyāsa）；三、形錯亂（saṃsthāna-viparyāsa）；四、顯錯亂（varṇa-viparyāsa）；五、業錯亂（kṛtya-viparyāsa）。七種是指不是七種錯亂所見。七種錯亂就是這五種錯亂，以及另外兩種遍行錯亂，合為七種。兩種遍行錯亂是：一、心錯亂（citta-viparyāsa）；二、見錯亂（dṛṣṭi-viparyāsa）。想錯亂是指對於不是那個相的事物，生起那個相的想。例如對於陽焰（mṛgatṛṣṇā，海市蜃樓），鹿渴（mṛga-tṛṣṇā，因渴而產生的幻覺）者生起水想。數錯亂是指對於少數的事物，生起多數的增上慢（adhimāna，過高的估計）。例如眼睛有翳病的人，在一個月亮的地方看見多個月亮的影像。形錯亂是指對於其他的形狀，生起其他形狀的增上慢。例如對於旋轉的火，看見輪子的形狀。顯錯亂是指對於其他的顯色，生起其他顯色的增上慢。例如患有迦末羅病（kāmalā，黃疸病）而損壞眼根的人，對於不是黃色的事物
【English Translation】 English version: Furthermore, it should be known that the color, smell, taste, and tactile sensation of this medicine, as soon as they are taken, become the great power and mature virtue possessed by the medicine as the 『ālambana-pratyaya』 (object-condition, the condition that serves as the object of cognition). If the illness has not healed, continue to contemplate the composition of the medicine; if the illness has healed, then there is no further contemplation. Such cases are called 『immediately becoming an object-condition upon taking』. Establishing a boundary object-condition refers to when a certain object can serve as the basis for the 『taking』 of establishing a boundary. For example, a yogi imagines and contemplates the earth element (pṛthivī-dhātu, solidity), water element (ap-dhātu, fluidity), fire element (tejas-dhātu, heat), and wind element (vāyu-dhātu, motion). If, with respect to the earth element, one imagines it as dissolving into water, then one establishes the thought of water based on the thought of earth. If, with respect to the earth element, one imagines it as dissolving into fire and wind, then one establishes the thoughts of fire and wind based on the thought of earth. Here, the thought of earth is the establishing of a boundary, and taking the earth element is the basis for the 『taking』 of establishing a boundary. Just as with the thought of earth, one should understand accordingly with respect to the thoughts of water, fire, and wind. This is called establishing a boundary object-condition. Here, the establishing of a boundary object-condition is not the earth and other elements that are dissolved by imaginary contemplation. If the dissolution is not yet complete, it is called established by contemplation; if the dissolution is complete, it is not contemplation. Such is called 『not accomplished by contemplation』. Because it is not accomplished by contemplation, it is called direct perception (pratyakṣa, immediate cognition). 『Appearances seen without confusion』 should be known to be either fivefold or sevenfold. Fivefold refers to not being seen through five kinds of confusion. The five kinds of confusion are: 1. confusion of perception (saṃjñā-viparyāsa); 2. confusion of number (saṃkhyā-viparyāsa); 3. confusion of shape (saṃsthāna-viparyāsa); 4. confusion of appearance (varṇa-viparyāsa); 5. confusion of action (kṛtya-viparyāsa). Sevenfold refers to not being seen through seven kinds of confusion. The seven kinds of confusion are these five kinds of confusion, plus two additional pervasive confusions, making seven. The two pervasive confusions are: 1. confusion of mind (citta-viparyāsa); 2. confusion of view (dṛṣṭi-viparyāsa). Confusion of perception refers to, with respect to something that is not that appearance, giving rise to the thought of that appearance. For example, with respect to a heat haze (mṛgatṛṣṇā, mirage), someone suffering from deer-thirst (mṛga-tṛṣṇā, hallucination caused by thirst) gives rise to the thought of water. Confusion of number refers to, with respect to a small number of things, giving rise to an increased arrogance (adhimāna, overestimation). For example, someone with cataracts sees multiple images of the moon where there is only one. Confusion of shape refers to, with respect to other shapes, giving rise to an increased arrogance of other shapes. For example, with respect to a spinning fire, one sees the shape of a wheel. Confusion of appearance refers to, with respect to other appearances, giving rise to an increased arrogance of other appearances. For example, someone with damaged eye faculties due to kāmalā disease (kāmalā, jaundice), with respect to things that are not yellow
悉見黃相。業錯亂者。謂于無業起有業增上慢。如執拳馳走見樹奔流。心錯亂者。謂即於五種所錯亂義心生喜樂。見錯亂者。謂即於五種所錯亂義忍受顯說。安立寶重妄想堅執。若非如是錯亂所見名為現量。
問如是現量誰所有耶。答略說四種所有。一色根現量。二意受現量。三世間現量。四清凈現量。色根現量者。謂色相五根所行境界。如前所說。現量體相。意受現量者。謂諸意根所行境界。如前所說。現量體相。世間現量者。謂即前二種總名世間現量。清凈現量者。謂若世間現量亦是清凈現量。有清凈現量非世間現量。謂出世智于所行境。有知為有。無知為無。有上知有上。無上知無上。不共世間名清凈現量。
比量者。謂與思擇俱推度境界。此復五種。一相。二體。三業。四法。五因果。
相比量者。謂隨其所有相貌相屬。或由現在及先所見推度境界如以見幢故比知有車。以見煙故比知有火。如是以王比國。以夫比妻。以角犎比牛。以形軟發黑輕舉色美比知是少。以面皺發白等比知是老。以執自相比道比俗。以樂見聖者樂聞正法遠離憍慢比正信者。以善思所思善說所說善作所作比聰睿者。以慈悲愛語勇猛樂施善能解釋甚深義意比知菩薩。以掉動輕轉嬉戲歌笑等比未離欲。以諸威儀恒寂靜故比
【現代漢語翻譯】 現代漢語譯本： 完全見到錯誤的表象。業的錯亂，是指對於沒有業的事物，產生有業的增上慢（認為自己已經證得實際沒有證得的境界）。例如，就像握緊拳頭快速奔跑時，看到樹木向後奔流一樣。心的錯亂，是指對於五種被錯亂的事物，內心產生喜悅和快樂。見的錯亂，是指對於五種被錯亂的事物，忍受、顯現和宣說，安立寶貴和鄭重的妄想並堅固執著。如果不是像這樣被錯亂所見，就稱為現量（直接的、不帶推理的認知）。
問：這樣的現量是誰所擁有的呢？答：簡略地說，有四種人擁有現量。一是色根現量（眼、耳、鼻、舌、身五根的現量），二是意受現量（意識的現量），三是世間現量（普通人的現量），四是清凈現量（聖者的現量）。色根現量，是指色相和五根所行境的境界，如前面所說的現量的體相。意受現量，是指諸意根所行境的境界，如前面所說的現量的體相。世間現量，是指前面兩種現量的總稱，稱為世間現量。清凈現量，是指世間現量也是清凈現量。但也有清凈現量不是世間現量的情況，是指以出世間的智慧，對於所行境，有知為有，無知為無，有上知有上，無上知無上，這種不與世間共通的現量，稱為清凈現量。
比量，是指與思擇（思考和選擇）同時進行的，對境界的推度。這種推度又分為五種：一、相，二、體，三、業，四、法，五、因果。
相比量，是指根據事物所具有的相貌和相互關係，或者根據現在和先前所見到的事物，來推度境界。例如，因為見到旗幟（幢）而推知有車。因為見到煙而推知有火。像這樣，以國王來比喻國家，以丈夫來比喻妻子，以有角的瘤牛來比喻牛，以形體柔軟、頭髮烏黑、輕盈舉動、容貌美麗來推知是年輕人，以面容皺紋、頭髮變白等來推知是老年人，以執著于自己的相貌來比較道士和俗人，以喜歡見到聖者、喜歡聽聞正法、遠離驕慢來推知是具有正信的人，以善於思考所思、善於說所說、善於做所做來推知是聰明睿智的人，以慈悲、愛語、勇猛樂於佈施、善於解釋甚深義理來推知是菩薩，以行為輕浮、輕率轉動、嬉戲歌笑等來推知還沒有離開慾望，以各種威儀恒常寂靜來推知...
【English Translation】 English version: Completely seeing the wrong appearances. 'Erroneous karma' refers to the arrogant assumption that one possesses karma when there is no karma, like seeing trees rushing backward when running fast with a clenched fist. 'Erroneous mind' refers to the arising of joy and pleasure in the mind towards the five kinds of things that are mistaken. 'Erroneous view' refers to enduring, manifesting, and proclaiming the five kinds of things that are mistaken, establishing precious and solemn delusions and firmly clinging to them. If it is not a perception confused in this way, it is called 'pratyaksha' (direct perception).
Question: Who possesses such 'pratyaksha'? Answer: Briefly speaking, there are four types of individuals who possess 'pratyaksha'. First, 'rupa-indriya-pratyaksha' (direct perception of the sense organs of form), second, 'mano-vijnana-pratyaksha' (direct perception of the mind consciousness), third, 'loka-pratyaksha' (mundane direct perception), and fourth, 'parisuddha-pratyaksha' (pure direct perception). 'Rupa-indriya-pratyaksha' refers to the realm of objects perceived by the five sense organs of form, as described earlier regarding the nature of 'pratyaksha'. 'Mano-vijnana-pratyaksha' refers to the realm of objects perceived by the mind consciousness, as described earlier regarding the nature of 'pratyaksha'. 'Loka-pratyaksha' refers to the general term for the first two types of direct perception, called 'mundane direct perception'. 'Parisuddha-pratyaksha' refers to mundane direct perception that is also pure direct perception. However, there are also pure direct perceptions that are not mundane direct perceptions, referring to the supramundane wisdom that, regarding the objects it perceives, knows what exists as existing, knows what does not exist as not existing, knows what is superior as superior, and knows what is unsurpassed as unsurpassed. This direct perception, which is not common to the mundane world, is called 'pure direct perception'.
'Anumana' (inference) refers to the deduction of objects that occurs simultaneously with 'tarka' (reasoning and deliberation). This deduction is further divided into five types: 1. 'lakshana' (characteristic), 2. 'svabhava' (nature), 3. 'karma' (action), 4. 'dharma' (quality), 5. 'hetu-phala' (cause and effect).
'Sama-anumana' (inference by similarity) refers to deducing objects based on the characteristics and relationships of things, or based on things seen in the present and past. For example, inferring the presence of a chariot from seeing a banner ('dhvaja'). Inferring the presence of fire from seeing smoke. Similarly, comparing a country to a king, comparing a wife to a husband, comparing a humped bull ('bos indicus') with horns to a cow, inferring that someone is young based on their soft body, black hair, light movements, and beautiful appearance, inferring that someone is old based on wrinkles on their face, white hair, etc., comparing a renunciate to a layperson based on their adherence to their own vows, inferring that someone has right faith based on their delight in seeing holy beings, delight in hearing the true Dharma, and being free from arrogance, inferring that someone is intelligent based on their good thinking about what should be thought about, good speaking about what should be spoken about, and good doing about what should be done, inferring that someone is a Bodhisattva based on their compassion, loving speech, courageous generosity, and ability to explain profound meanings, inferring that someone has not yet abandoned desire based on their frivolous behavior, restless movements, playfulness, singing, and laughter, inferring that...
知離欲。以具如來微妙相好智慧寂靜勝行辯才比知如來應正等覺具一切智。見彼幼年所有相貌比知老時。當有是事。諸如是等名相比量。體比量者。由現見彼自體性故。比類彼物不現見體。或現見彼一分自體比類余分。如以現在比類去來。或以過去比未來事。或以現近事比現遠事。又如衣服飲食嚴具車乘等事觀見少分得失之相比知一切。又以一分成熟比余熟分。如是等類名體比量。
業比量者。謂以作用比業所依。如見遠物無有動搖鳥集其上。如是等事比知是杌。若有動搖等事比知是人。若見跡步寬長比知是象。身曳地行比知是蛇。若聞嘶聲比知是馬。哮吼比師子。咆吼比牛王。見比于眼。聞比于耳。嗅比于鼻。嘗比于舌。觸比于身。識比于意。以杖尋水礙杖比地。若見是處草木滋潤莖葉青翠比知有水。若見熱灰比知有火。若見草木搖動比知有風。若見瞑目執杖蹎蹶失路等比知是盲。高聲側聽比知是聾。以所作業比知正信聰睿菩薩未離欲離欲如來。如前應知。
法比量者。謂於一切相屬著法。以一比余。如屬無常比知有苦。以屬苦故比空無我。以屬生故比有老法。以屬老故比有死法。以屬有色有見有礙比有處所及有形質。屬有漏故比知有苦。屬無漏故比知無苦。屬有為故比知生住異滅之法。屬無為故比知
【現代漢語翻譯】 現代漢語譯本 知離欲（知道遠離慾望）。以具如來微妙相好（如來的細微殊勝的相貌）智慧寂靜勝行辯才比知如來應正等覺（如來應供、正遍知）具一切智（具有一切智慧）。見彼幼年所有相貌比知老時當有是事。諸如是等名相比量（通過名稱比較推斷）。 體比量者（通過實體比較推斷），由現見彼自體性故（因為親眼見到那個實體的自性），比類彼物不現見體（從而推斷沒有見過的實體）。或現見彼一分自體比類余分（或者見到實體的一部分，從而推斷其餘部分）。如以現在比類去來（比如用現在的事情推斷過去和未來的事情）。或以過去比未來事（或者用過去的事情推斷未來的事情）。或以現近事比現遠事（或者用現在附近的事情推斷現在遠處的事情）。又如衣服飲食嚴具車乘等事觀見少分得失之相比知一切（又比如通過觀察衣服、飲食、裝飾品、車輛等事物少部分的得失，從而推斷整體）。又以一分成熟比余熟分（又比如用一部分的成熟推斷其餘部分的成熟）。如是等類名體比量。 業比量者（通過作用比較推斷），謂以作用比業所依（就是通過作用來推斷產生作用的依據）。如見遠物無有動搖鳥集其上（比如看到遠處的東西沒有動搖，鳥停留在上面）。如是等事比知是杌（通過這些事情推斷它是樹樁）。若有動搖等事比知是人（如果有動搖等情況，推斷是人）。若見跡步寬長比知是象（如果看到腳印寬大而長，推斷是大象）。身曳地行比知是蛇（身體拖在地上行走，推斷是蛇）。若聞嘶聲比知是馬（如果聽到嘶鳴聲，推斷是馬）。哮吼比師子（吼叫聲推斷是獅子）。咆吼比牛王（咆哮聲推斷是牛王）。見比于眼（看到東西推斷是眼睛的作用）。聞比于耳（聽到聲音推斷是耳朵的作用）。嗅比于鼻（聞到氣味推斷是鼻子的作用）。嘗比于舌（嚐到味道推斷是舌頭的作用）。觸比于身（感覺到觸控推斷是身體的作用）。識比于意（產生識別推斷是意識的作用）。以杖尋水礙杖比地（用棍子探尋水源，棍子受阻推斷是地面）。若見是處草木滋潤莖葉青翠比知有水（如果看到那個地方草木滋潤，莖葉青翠，推斷有水）。若見熱灰比知有火（如果看到熱灰，推斷有火）。若見草木搖動比知有風（如果看到草木搖動，推斷有風）。若見瞑目執杖蹎蹶失路等比知是盲（如果看到閉著眼睛，拄著枴杖，跌跌撞撞，迷失道路等情況，推斷是盲人）。高聲側聽比知是聾（大聲說話並側著耳朵聽，推斷是聾子）。以所作業比知正信聰睿菩薩未離欲離欲如來（通過所作的事情推斷具有正信、聰慧的菩薩，未離欲者，離欲者，以及如來）。如前應知（應該像前面那樣理解）。 法比量者（通過法則比較推斷），謂於一切相屬著法（就是對於一切相互關聯的法則），以一比余（用一個法則推斷其餘法則）。如屬無常比知有苦（比如屬於無常，推斷有苦）。以屬苦故比空無我（因為屬於苦，推斷是空和無我）。以屬生故比有老法（因為屬於生，推斷有老）。以屬老故比有死法（因為屬於老，推斷有死）。以屬有色有見有礙比有處所及有形質（因為屬於有色、有見、有障礙，推斷有處所和有形質）。屬有漏故比知有苦（因為屬於有漏，推斷有苦）。屬無漏故比知無苦（因為屬於無漏，推斷沒有苦）。屬有為故比知生住異滅之法（因為屬於有為，推斷有生、住、異、滅的法則）。屬無為故比知（因為屬於無為，推斷）
【English Translation】 English version Knowing detachment from desire. Knowing that the Tathagata (the 'Thus-Gone One', a title for the Buddha) possesses all-knowingness by means of the subtle marks and characteristics, wisdom, tranquility, superior conduct, and eloquence of the Tathagata, the Perfectly Enlightened One (Samyaksambuddha). Knowing that such things will occur in old age by observing the appearance of youth. Such things are called comparison by name. Comparison by substance is when, by directly seeing the nature of a substance, one infers the substance of something not directly seen. Or, by directly seeing a part of a substance, one infers the remaining parts. For example, inferring the past and future from the present, or inferring future events from past events, or inferring distant events from nearby events. Also, by observing the gains and losses of a small part of things like clothing, food, ornaments, vehicles, etc., one infers the whole. Also, by the ripeness of one part, one infers the ripeness of the remaining parts. Such things are called comparison by substance. Comparison by action is when one infers the basis of an action by observing the action itself. For example, seeing a distant object without movement and birds gathering on it, one infers that it is a stump. If there is movement, one infers that it is a person. If one sees wide and long footprints, one infers that it is an elephant. If a body drags along the ground, one infers that it is a snake. If one hears a neighing sound, one infers that it is a horse. A roar indicates a lion. A bellow indicates a bull king. Seeing is inferred by the eye. Hearing is inferred by the ear. Smelling is inferred by the nose. Tasting is inferred by the tongue. Touching is inferred by the body. Cognition is inferred by the mind. Using a stick to find water, the stick being obstructed indicates the ground. If one sees lush grass and trees with green stems and leaves, one infers that there is water. If one sees hot ashes, one infers that there is fire. If one sees grass and trees swaying, one infers that there is wind. If one sees someone with closed eyes, holding a stick, stumbling, and losing their way, one infers that they are blind. Speaking loudly and listening intently indicates that they are deaf. By their actions, one infers the faithful, intelligent, and wise Bodhisattvas (enlightenment being), those not detached from desire, those detached from desire, and the Tathagatas. As before, it should be understood. Comparison by dharma (law, principle) is when, for all related dharmas, one infers the rest from one. For example, belonging to impermanence implies suffering. Because of belonging to suffering, one infers emptiness and no-self (anatman). Because of belonging to birth, one infers old age. Because of belonging to old age, one infers death. Because of belonging to form, visibility, and obstruction, one infers location and shape. Because of belonging to the contaminated (with outflows), one infers suffering. Because of belonging to the uncontaminated, one infers no suffering. Because of belonging to the conditioned (samsara), one infers the laws of arising, abiding, changing, and ceasing. Because of belonging to the unconditioned (nirvana), one infers...
反彼。如是等類名法比量。
因果比量者。謂因果相比如見物行比有所至。見有所至比先有行。若見有人如法事王比知當獲廣大祿位。見大祿位比知先已如法事王。若見有人備善作業比知必當獲大財富。見大財富比知先已備善作業。見善惡行比當興衰。見有興衰比先善惡。若見豐饒飲食比知飽滿。見有飽滿比豐飲食。若見有人食不平等比知有病。若見有病比知食不平等。見有靜慮比知離欲。見離欲者比有靜慮。若見修道比知必獲四沙門果。若見有獲四沙門果比知修道。如是等類當知。是名因果比量。如是總名比量。
至教者。謂一切智人所設言教。或從彼聞法隨法行。此復三種。一聖言所攝。二對治離染。三不違法相。
聖言所攝者。所謂如來及諸弟子所說經教。展轉流佈傳來至今。不違正法不違正義。
對治雜染者。謂依此法善修習時。能永調伏貪瞋癡等一切煩惱及隨煩惱。
不違法相者。謂翻違法相當知。是名不違法相。何等名為違法相耶。謂于無相增為有相。如執有我有情命者生者等。或常或斷有色無色如是等類。或於有相減為無相。或於決定立為不定。如一切行皆是無常。一切有漏皆性是苦。一切諸法皆是無我。而妄建立一分是常一分無常。一分是苦一分非苦。一分有我一分
【現代漢語翻譯】 現代漢語譯本： 反之亦然。像這些都叫做『法比量』。
『因果比量』是指，通過因果關係進行比較推理。例如，看到有人行走，推斷他將要到達某處；看到他到達某處，推斷他先前有行走。如果看到有人如法侍奉國王，推斷他將獲得豐厚的俸祿；看到他擁有豐厚的俸祿，推斷他先前如法侍奉國王。如果看到有人努力工作，推斷他將獲得大量財富；看到他擁有大量財富，推斷他先前努力工作。看到有善行或惡行，推斷將來會有興盛或衰敗；看到有興盛或衰敗，推斷先前有善行或惡行。看到有豐盛的飲食，推斷他會感到飽足；看到他感到飽足，推斷他有豐盛的飲食。如果看到有人飲食不規律，推斷他會生病；看到他生病，推斷他飲食不規律。看到有人進行禪定，推斷他已經遠離慾望；看到他遠離慾望，推斷他有進行禪定。如果看到有人修習佛道，推斷他必將獲得四沙門果（Sramana-phala，聲聞四果）；看到他獲得了四沙門果（Sramana-phala，聲聞四果），推斷他有修習佛道。像這些都應當知道，叫做『因果比量』。以上總稱為『比量』。
『至教』是指，一切智者（sarvajna，佛陀）所說的教誨，或者從他那裡聽聞佛法並依此修行。這又分為三種：一是聖言所攝，二是對治雜染，三是不違法相。
『聖言所攝』是指，如來（Tathagata，佛陀）以及他的弟子所說的經典教義，輾轉流傳至今，不違背正法（dharma，佛法）和正義。
『對治雜染』是指，依靠這些佛法進行修習時，能夠永遠調伏貪婪（raga，貪）、嗔恨（dvesha，嗔）、愚癡（moha，癡）等一切煩惱（klesha，煩惱）以及隨煩惱（upaklesha，隨煩惱）。
『不違法相』是指，與違法相（viruddha-lakshana，違背法相）相反的情況。什麼叫做『違法相（viruddha-lakshana，違背法相）』呢？就是對於無相（alakshana，無相）的事物，增加認為它是有相（salakshana，有相）的。例如，執著于有我（atman，我）、有情（sattva，有情）、命者（jiva，命者）、生者（jantu，生者）等等，或者執著于常（nitya，常）或斷（uccheda，斷）、有色（rupa，色）或無色（arupa，無色）等等。或者對於有相（salakshana，有相）的事物，減少認為它是無相（alakshana，無相）的。或者對於確定的道理，建立為不確定的。例如，一切行（sarva-samskara，一切行）都是無常（anitya，無常）的，一切有漏（sasrava，有漏）的法，其自性都是苦（duhkha，苦）的，一切諸法（sarva-dharma，一切法）都是無我（anatman，無我）的，卻妄加建立一部分是常（nitya，常）的，一部分是無常（anitya，無常）的；一部分是苦（duhkha，苦）的，一部分不是苦（asukha，非苦）的；一部分是有我（atman，我）的，一部分
【English Translation】 English version: Conversely. Such kinds are called 'inference of dharma'.
'Inference of cause and effect' refers to comparing and inferring through the relationship of cause and effect. For example, seeing someone walking, inferring that they will arrive somewhere; seeing them arrive somewhere, inferring that they walked earlier. If you see someone serving the king according to the law, inferring that they will receive a large salary; seeing them have a large salary, inferring that they served the king according to the law earlier. If you see someone working diligently, inferring that they will obtain great wealth; seeing them have great wealth, inferring that they worked diligently earlier. Seeing good or bad deeds, inferring that there will be prosperity or decline in the future; seeing prosperity or decline, inferring that there were good or bad deeds earlier. Seeing abundant food and drink, inferring that they will be full; seeing them full, inferring that they had abundant food and drink. If you see someone eating irregularly, inferring that they will get sick; seeing them sick, inferring that they ate irregularly. Seeing someone meditating, inferring that they have abandoned desires; seeing them abandon desires, inferring that they are meditating. If you see someone practicing the path, inferring that they will definitely attain the four Sramana-phala (Sramana-phala, the four fruits of a Sravaka); seeing them attain the four Sramana-phala (Sramana-phala, the four fruits of a Sravaka), inferring that they practiced the path. Such kinds should be known as 'inference of cause and effect'. The above are collectively called 'inference'.
'Authoritative teaching' refers to the teachings spoken by the all-knowing one (sarvajna, Buddha), or hearing the Dharma from him and practicing accordingly. This is further divided into three types: first, encompassed by sacred words; second, counteracting defilements; and third, not violating the characteristics of reality.
'Encompassed by sacred words' refers to the scriptures and teachings spoken by the Tathagata (Tathagata, Buddha) and his disciples, which have been passed down through generations to this day, not violating the true Dharma (dharma, the Buddha's teachings) and true meaning.
'Counteracting defilements' refers to when one relies on these teachings and practices diligently, one can permanently subdue all afflictions (klesha, afflictions) such as greed (raga, greed), hatred (dvesha, hatred), and delusion (moha, delusion), as well as the secondary afflictions (upaklesha, secondary afflictions).
'Not violating the characteristics of reality' refers to the opposite of violating the characteristics of reality (viruddha-lakshana, characteristics of reality). What is called 'violating the characteristics of reality (viruddha-lakshana, characteristics of reality)'? It is adding characteristics to what is without characteristics (alakshana, without characteristics). For example, clinging to the existence of a self (atman, self), sentient beings (sattva, sentient beings), life-principle (jiva, life-principle), living beings (jantu, living beings), etc., or clinging to permanence (nitya, permanence) or impermanence (uccheda, annihilation), form (rupa, form) or formlessness (arupa, formlessness), etc. Or reducing what has characteristics (salakshana, with characteristics) to what is without characteristics (alakshana, without characteristics). Or establishing what is definite as indefinite. For example, all conditioned things (sarva-samskara, all conditioned things) are impermanent (anitya, impermanent), all defiled (sasrava, defiled) dharmas are by nature suffering (duhkha, suffering), all dharmas (sarva-dharma, all dharmas) are without self (anatman, without self), but falsely establishing that a part is permanent (nitya, permanent), a part is impermanent (anitya, impermanent); a part is suffering (duhkha, suffering), a part is not suffering (asukha, not suffering); a part has a self (atman, self), a part
無我。如是于佛所立不可記法。一向記別。又復推求。謂應立記。或於不定建立為定。如執一切樂受皆貪所隨眠。一切苦受瞋所隨眠。一切不苦不樂受癡所隨眠。一切苦樂皆是有漏。思已造業唯受苦報。如是等類或於有相法中。無差別相建立差別。有差別相立為無別。如依有為差別之相於無為法亦別建立。依無為法無差別相於有為法亦不別立。如於有為無為。如是于有色無色。有見無見。有對無對。有漏無漏等。隨其所應盡當了知。又于有相不如正理立因果相。如立妙行感不愛果。立諸惡行能感愛果。計于惡說法律之中習諸邪行能得清凈。于佛善說法律之中修行正行不得清凈。又于雜染立為清凈。于清凈法立為雜染。于不實相以假言說立為真實。于真實相以假言說立不真實。如於永離言說法中以言戲論建立勝義。如是等類名違法相。翻此違相名不違相。是名至教。
問若一切法自相成就自義差別法爾建立。復何因緣立有二種所成義耶。答為欲產生他信解故。非為產生諸法相貌。問為欲成就所成立義。何故先說立宗耶。答為先顯示自所愛樂義故。問何故次辯因耶。答為欲開顯依現見法決定道理。即于所立宗義不捨離故。問何故次引喻耶。答為欲顯現能成道理之所依止現見法故。問何故后說同類異類現量比量至教等
【現代漢語翻譯】 現代漢語譯本：無我。像這樣對於佛所建立的不可記法（無法明確記述或定義的法），一概加以記別（明確區分）。又進一步推求，認為應該建立記別。或者對於不定的事物建立為定，例如執著一切樂受都由貪所隨眠（潛在的煩惱），一切苦受由瞋所隨眠，一切不苦不樂受由癡所隨眠，一切苦樂都是有漏（有煩惱）的。認為思惟后造作的業只會承受苦報。像這些情況，或者在有相法（有形可見的法）中，沒有差別之處卻建立差別，有差別之處卻建立為沒有差別。例如依據有為法（因緣和合而成的法）的差別之相，對於無為法（不生不滅的法）也分別建立。依據無為法的無差別之相，對於有為法也不分別建立。像對於有為和無為這樣，對於有色和無色（有形和無形），有見和無見（可見和不可見），有對和無對（有障礙和無障礙），有漏和無漏（有煩惱和無煩惱）等等，都應當根據具體情況完全瞭解。又在有相法中，不如實地建立因果關係，例如認為行妙行（善行）會感得不喜愛的果報，行諸惡行卻能感得喜愛的果報。認為在邪說的法律中學習各種邪行能夠得到清凈，在佛陀善說的法律中修行正行卻不能得到清凈。又把雜染（不清凈）的法建立為清凈，把清凈的法建立為雜染。對於不真實的現象，用虛假的言說建立為真實；對於真實的現象，用虛假的言說建立為不真實。例如對於永遠脫離言說的法中，用言語戲論來建立勝義（最高的真理）。像這些情況，叫做違法相（違背佛法的現象）。與這些違背的現象相反，叫做不違相（不違背佛法的現象）。這叫做至教（最究竟的教導）。 問：如果一切法自相成就，自義差別，法爾建立（自然而然地成立），那麼又是什麼因緣要建立兩種所成義（需要成立的意義）呢？答：爲了使他人產生信心和理解，而不是爲了產生諸法本身的相貌。問：爲了成就所要成立的意義，為什麼先說立宗（提出宗義）呢？答：爲了首先顯示自己所喜愛和認可的意義。問：為什麼其次辯論因（理由）呢？答：爲了開顯依據現見之法（可以親眼見到的事物）的決定道理，從而對於所立的宗義不捨棄。問：為什麼其次引用比喻呢？答：爲了顯現能夠成立道理的所依據的現見之法。問：為什麼最後說同類、異類、現量、比量、至教等等呢？
【English Translation】 English version: 'No-self.' Thus, regarding the 'unrecordable' dharmas (dharmas that cannot be definitively described or defined) established by the Buddha, one categorically distinguishes them. Furthermore, one investigates and asserts that distinctions should be established. Or, one establishes the indefinite as definite, such as holding that all pleasurable feelings are accompanied by latent greed, all painful feelings are accompanied by latent anger, and all neither-painful-nor-pleasurable feelings are accompanied by latent delusion, and that all suffering and pleasure are tainted (with defilements). One believes that actions created after deliberation only result in suffering. Such instances, or in the case of 'form' dharmas (dharmas that have shape or form), establishing distinctions where there are no differences, or establishing no differences where there are differences. For example, based on the characteristics of 'conditioned' dharmas (dharmas that arise from causes and conditions), one establishes distinctions in 'unconditioned' dharmas (dharmas that do not arise from causes and conditions). Based on the non-distinct nature of 'unconditioned' dharmas, one does not establish distinctions in 'conditioned' dharmas. Just as with 'conditioned' and 'unconditioned,' so too with 'form' and 'formless' (having shape and without shape), 'visible' and 'invisible' (can be seen and cannot be seen), 'obstructive' and 'non-obstructive' (having obstruction and without obstruction), 'tainted' and 'untainted' (having defilements and without defilements), etc., one should fully understand according to the circumstances. Furthermore, in the case of 'form' dharmas, one does not establish the relationship between cause and effect according to the correct principle, such as asserting that performing virtuous actions leads to undesirable results, or that performing evil actions leads to desirable results. One believes that learning various wrong practices in a wrongly taught doctrine can lead to purity, while practicing right conduct in the Buddha's well-taught doctrine cannot lead to purity. Also, one establishes the impure as pure, and the pure as impure. Regarding unreal phenomena, one establishes them as real through false speech; regarding real phenomena, one establishes them as unreal through false speech. For example, regarding dharmas that are eternally free from speech, one establishes ultimate meaning through verbal play. Such instances are called 'opposing the Dharma' (phenomena that contradict the Buddha's teachings). The opposite of these opposing phenomena is called 'not opposing the Dharma' (phenomena that do not contradict the Buddha's teachings). This is called the 'ultimate teaching' (the most complete and profound teaching). Question: If all dharmas are self-established, with their own distinct meanings, and are naturally established, then what is the reason for establishing two kinds of 'to-be-established' meanings (meanings that need to be proven)? Answer: It is to generate faith and understanding in others, not to generate the appearances of the dharmas themselves. Question: In order to accomplish the meaning to be established, why is the 'thesis' (proposing the doctrine) stated first? Answer: It is to first show the meaning that one loves and approves of. Question: Why is the 'reason' (argument) debated next? Answer: It is to reveal the decisive principle based on observable phenomena, so that one does not abandon the established thesis. Question: Why is the 'example' cited next? Answer: It is to show the observable phenomena on which the principle that can establish the reason is based. Question: Why are 'similar instances,' 'dissimilar instances,' 'direct perception,' 'inference,' 'ultimate teaching,' etc., mentioned last?
耶。答為欲開示因喻二種相違不相違智故。又相違者由二種因。一由不決定故。二由同所成故。不相違者亦由二因。一由決定故。二由異所成故。此中相違者為成所立宗義不能為量故不名量。不相違者為成所立宗義能為正量故名為量。是名論所依。
論莊嚴者。有五種應知。一善自他宗。二語具圓滿。三無畏。四敦肅。五應供。善自他宗者。謂如有一於此正法及毗柰耶深生愛樂。即于自論宗本讀誦受持正聞審慮純熟修行。已善已說已明。復于彼法彼毗柰耶不愛不樂。但于彼論宗本讀誦受持聞思純熟而不修行。然已善已說已明。是名善自他宗。
語具圓滿者。謂如有一音聲圓滿不犯音聲。音聲者謂具五德。一不鄙陋。二輕易。三雄朗。四相應。五義善。云何不鄙陋。謂離諸邊國鄙俚詞故。云何輕易。謂世間共立非余說故。云何雄朗。所謂于義建立言詞為成彼義巧妙雄壯故。云何相應。所謂前後功德法義相符順故。云何義善。謂能引發世出世利無顛倒故。又此相應論者。復由九種差別相故。語具圓滿應知。一不雜亂。二不粗獷。三辯了。四限量。五與義相應。六以時。七決定。八顯了。九相續。以此足前總名語具圓滿。無畏者。謂如有一處在多眾異眾大眾勝眾諦眾善眾等中。其心無有下劣怯懼。身無戰汗面無
【現代漢語翻譯】 現代漢語譯本：『耶』。回答是爲了開示因和比喻兩種相違和不相違的智慧。相違由兩種原因造成：一是由於不確定性；二是由相同的基礎構成。不相違也由兩種原因造成：一是由於確定性；二是由不同的基礎構成。這裡，相違的論證因為不能成立所立的宗義，所以不能作為衡量標準，因此不稱為『量』（pramana，有效認知手段）。不相違的論證因為能夠成立所立的宗義，所以能作為正確的衡量標準，因此稱為『量』。這就是論證所依據的基礎。
論證的莊嚴在於五個方面：一是精通自己和他人的宗派（善自他宗）；二是語言表達圓滿（語具圓滿）；三是無畏（無畏）；四是敦厚肅敬（敦肅）；五是應供養（應供）。精通自己和他人的宗派是指，如果有人對正法（Saddharma）和毗柰耶（Vinaya，戒律）深懷愛樂，就對自己的論宗根本進行讀誦、受持，正確聽聞、審慎思考，純熟地修行，已經很好地理解、闡述和說明。同時，對於其他的法和其他的毗柰耶不愛不樂，只是對那些論宗根本進行讀誦、受持、聽聞和思考，純熟但不修行，然而也已經很好地理解、闡述和說明。這就叫做精通自己和他人的宗派。
語言表達圓滿是指，如果有人聲音圓滿，不違犯聲音的規則。聲音圓滿包含五種美德：一是不鄙陋；二是容易理解；三是雄壯洪亮；四是恰當相應；五是意義良好。什麼是不鄙陋呢？就是遠離邊遠地區的粗俗詞語。什麼是容易理解呢？就是使用世間公認的說法，而不是其他的說法。什麼是雄壯洪亮呢？就是在論證義理時，所建立的言辭爲了成就那個義理而巧妙雄壯。什麼是恰當相應呢？就是前後功德、法義相互符合順應。什麼是意義良好呢？就是能夠引發世間和出世間的利益，沒有顛倒。此外，相應的論證者，還因為有九種差別相，所以說語言表達圓滿。這九種差別相是：一是不雜亂；二是不粗獷；三是辯才清晰；四是**（原文缺失，無法翻譯）；五是與義理相應；六是合時宜；七是確定；八是顯明；九是相續不斷。以上這些總合起來，就叫做語言表達圓滿。無畏是指，如果有人身處眾多不同的聽眾、大眾、勝眾、諦眾、善眾之中，內心沒有絲毫的下劣和怯懼，身體沒有戰慄流汗，面部沒有...
【English Translation】 English version: 『Yes.』 The answer is to reveal the wisdom of the two kinds of compatibility and incompatibility of cause and metaphor. Compatibility and incompatibility arise from two causes: one is due to uncertainty, and the other is due to being formed from the same basis. Incompatibility also arises from two causes: one is due to certainty, and the other is due to being formed from different bases. Here, incompatible arguments cannot be used as a measure (pramana) because they cannot establish the proposed doctrine, so they are not called 『pramana』 (valid means of cognition). Compatible arguments can be used as a correct measure because they can establish the proposed doctrine, so they are called 『pramana.』 This is the basis upon which arguments rely.
The adornment of argumentation lies in five aspects: first, being well-versed in one's own and others' doctrines (善自他宗, shàn zì tā zōng); second, having complete and perfect language expression (語具圓滿, yǔ jù yuánmǎn); third, being fearless (無畏, wúwèi); fourth, being dignified and respectful (敦肅, dūnsù); and fifth, being worthy of offerings (應供, yìng gòng). Being well-versed in one's own and others' doctrines means that if someone deeply loves the Saddharma (正法, zhèngfǎ, the true Dharma) and the Vinaya (毗柰耶, pínàiyé, the monastic discipline), they recite, uphold, correctly hear, carefully contemplate, and diligently practice the fundamental principles of their own doctrine, having well understood, explained, and clarified them. At the same time, they do not love or delight in other Dharmas and other Vinayas, but only recite, uphold, hear, and contemplate the fundamental principles of those doctrines, being proficient but not practicing them, yet they have also well understood, explained, and clarified them. This is called being well-versed in one's own and others' doctrines.
Having complete and perfect language expression means that if someone's voice is complete and perfect, not violating the rules of voice. A complete and perfect voice possesses five virtues: first, it is not vulgar; second, it is easy to understand; third, it is majestic and resonant; fourth, it is appropriate and corresponding; and fifth, it is meaningful and good. What does it mean to be not vulgar? It means being free from the crude language of remote regions. What does it mean to be easy to understand? It means using commonly accepted terms in the world, rather than other terms. What does it mean to be majestic and resonant? It means that when arguing about principles, the words established to achieve that principle are skillfully majestic. What does it mean to be appropriate and corresponding? It means that the merits and Dharma meanings before and after are mutually consistent and harmonious. What does it mean to be meaningful and good? It means being able to bring about worldly and other-worldly benefits without being inverted. Furthermore, a corresponding arguer is said to have complete and perfect language expression because of nine differences. These nine differences are: first, it is not chaotic; second, it is not rough; third, it is clear and eloquent; fourth, it is ** (missing in the original text, unable to translate); fifth, it corresponds to the meaning; sixth, it is timely; seventh, it is definite; eighth, it is clear; and ninth, it is continuous. All of these together are called complete and perfect language expression. Being fearless means that if someone is in the midst of many different audiences, great assemblies, superior assemblies, truthful assemblies, virtuous assemblies, their heart has no inferiority or fear, their body has no trembling or sweating, their face has no...
怖色。聲不動掉語不怯弱。如是等類名為無畏。
敦肅者。謂如有一性不忿毒面無變改身不掉動。如是等類名為敦肅。
應供者。謂如有一性善可樂性不惱他。尋常住善可樂地者。隨順他心而發言語。知時如實為益自他能引義利。言詞柔軟如對親友。是名應供。
若有依五論莊嚴相興言論者。當知復有二十七種稱讚功德。何等名為二十七種。一眾所敬重。二言必信受。三于大眾中轉加無畏。四於他所宗深知過隙。五于自所宗知決定德。六無有僻執。七于所受論情無偏黨。八于自正法及毗柰耶無能引奪。九於他所說速能了悟。十於他所說速能領受。十一於他所說速解理趣。十二能以語德勝伏大眾。十三悅可信解因明論者。十四能善宣釋義句文字。十五身不勞倦。十六心不勞倦。十七言不謇澀。十八辯才無盡。十九身不頓悴。二十念無忘失。二十一心無損害。二十二咽喉無損。二十三凡所宣吐分明易了。二十四善護自心令無忿怒。二十五善順他心令無憤恚。二十六令對論者心生凈信。二十七凡有所行不招怨對廣大名稱聲流十方世咸傳唱。此大法師處大師數。如受欲者以末尼真珠琉璃等寶廁環釧等寶莊嚴具以自莊嚴。威德熾盛光明普照。如是論者以二十七種稱讚功德。廁此五種論莊嚴具以自莊嚴。威德熾
【現代漢語翻譯】 現代漢語譯本 怖色：指聲音不顫抖，說話不怯懦，諸如此類的特質，稱為無畏。
敦肅：指如果有一個人性情不暴躁，面部表情沒有變化，身體不輕浮躁動。諸如此類的特質，稱為敦肅。
應供：指如果有一個人性情善良，令人喜悅，不會惱怒他人，經常安住在善良喜悅的境界中。能夠順應他人的心意而說話，瞭解時機，真實地為自己和他人帶來利益，言辭柔和，如同對待親友一般。這稱為應供。
如果有人依靠五種論的莊嚴相來發表言論，應當知道還有二十七種稱讚的功德。哪二十七種呢？一是受到大眾的敬重，二是所說的話一定會被人相信和接受，三是在大眾之中更加無所畏懼，四是對其他宗派的缺點了解得很透徹，五是對自己宗派的優點有明確的認識，六是沒有偏頗的執著，七是對所接受的論點沒有偏袒，八對於自己的正法和毗柰耶（Vinaya，戒律）不會被他人引誘奪走，九對於他人所說的話能夠迅速理解，十對於他人所說的話能夠迅速領會，十一對於他人所說的話能夠迅速理解其中的道理，十二能夠用語言的功德勝過大眾，十三能夠使信解因明論的人感到喜悅和信服，十四能夠很好地宣講解釋義理、語句和文字，十五身體不會感到勞累，十六內心不會感到勞累，十七說話不會口吃，十八辯才無盡，十九身體不會突然衰弱，二十記憶不會遺忘，二十一心智不會受到損害，二十二喉嚨不會受到損傷，二十三凡是所說的話都分明易懂，二十四善於守護自己的內心，不生起憤怒，二十五善於順應他人的心意，不使他人產生憤怒，二十六使辯論的對方心中生起清凈的信心，二十七凡是所做的事情不會招致怨恨和對抗，廣大的名聲傳遍十方世界，世人都傳唱讚頌，這位大法師可以列入大師的行列。如同享受慾望的人用摩尼（Mani）寶珠、真珠、琉璃等寶物以及手鐲、臂釧等裝飾品來莊嚴自己，威德熾盛，光明普照。同樣的，論者用這二十七種稱讚的功德，加上這五種論的莊嚴，來莊嚴自己，威德熾盛。
【English Translation】 English version 'Fearlessness': This refers to qualities such as a voice that does not tremble and speech that is not timid. These qualities are known as fearlessness.
'Dignity': This refers to someone whose nature is not wrathful, whose facial expressions do not change drastically, and whose body is not restless. These qualities are known as dignity.
'Worthy of Offerings': This refers to someone whose nature is kind and pleasing, who does not annoy others, and who constantly dwells in a state of kindness and joy. They can speak in accordance with others' minds, understand the right time, and truly bring benefit to themselves and others. Their words are gentle, as if speaking to close friends. This is known as being worthy of offerings.
If someone relies on the adornments of the five treatises to express their views, know that there are also twenty-seven kinds of praiseworthy qualities. What are these twenty-seven? First, being respected by the masses; second, one's words are surely believed and accepted; third, gaining even greater fearlessness in the assembly; fourth, deeply understanding the faults of other doctrines; fifth, knowing the definitive virtues of one's own doctrine; sixth, being without biased attachments; seventh, having no partiality towards the doctrines one has accepted; eighth, one's own true Dharma and Vinaya (discipline) cannot be taken away by others; ninth, quickly understanding what others say; tenth, quickly comprehending what others say; eleventh, quickly understanding the reasoning in what others say; twelfth, being able to overcome the assembly with the virtue of one's words; thirteenth, pleasing and convincing those who believe in and understand Hetu-vidya (the science of reasoning); fourteenth, being able to skillfully explain the meaning, phrases, and words; fifteenth, the body does not become weary; sixteenth, the mind does not become weary; seventeenth, speech is not stammering; eighteenth, eloquence is inexhaustible; nineteenth, the body does not suddenly weaken; twentieth, memory is not lost; twenty-first, the mind is not harmed; twenty-second, the throat is not damaged; twenty-third, everything spoken is clear and easy to understand; twenty-fourth, skillfully guarding one's own mind, preventing anger from arising; twenty-fifth, skillfully accommodating others' minds, preventing anger from arising in others; twenty-sixth, causing pure faith to arise in the mind of the opponent; twenty-seventh, whatever one does does not invite resentment or opposition, and one's great reputation spreads throughout the ten directions, with the world constantly singing praises, saying that this great Dharma master can be counted among the great masters. Just as someone enjoying desires adorns themselves with jewels such as Mani jewels, pearls, and lapis lazuli, as well as ornaments such as bracelets and armlets, radiating majestic power and shining light everywhere, so too does a debater adorn themselves with these twenty-seven praiseworthy qualities, combined with the adornments of these five treatises, radiating majestic power.
盛光明普照。是故名此為論莊嚴。
論墮負者。謂有三種應知。一舍言。二言屈。三言過。
舍言者。謂立論者以十三種詞謝對論者舍所言論。何等名為十三種詞。謂立論者謝對論者曰。我論不善。汝論為善。我不善觀。汝為善觀。我論無理。汝論有理。我論無能。汝論有能。我論屈伏。汝論成立。我之辯才唯極於此。過此已上更善思量當爲汝說。且置是事我不復言。以如是等十三種詞謝對論者舍所言論。舍所論故。當知摧破為他所勝。墮在他后屈伏于彼。是故舍言名墮負處。
言屈者。如立論人為對論者之所屈伏。或假餘事方便而退。或引外言。或現憤發。或現瞋恚。或現高慢。或顯彼所覆。或現惱害。或現不忍。或現不信。或復默然。或復憂戚。或竦肩伏面。或沉思詞窮。假託餘事方便而退者。謂舍前所立更托余宗。舍先因喻同類異類現量比量及至教量。更托余因乃至至教。引外言者。謂舍所論事。或論飲食。或論王臣盜賊衢路倡穢等事。假託外緣捨本所立。現憤發者。謂以粗言擯對論者。現瞋恚者。謂以怨報之言責對論者。現高慢者。謂以卑賤種族等言毀對論者。顯彼所覆者。謂以發他所覆惡行之言舉對論者。現惱害者。謂以害酷怨言罵對論者。現不忍者。謂發怨言怖對論者。現不信者。謂
【現代漢語翻譯】 現代漢語譯本： 盛大的光明普遍照耀。因此，稱此為論莊嚴。 關於論墮負者，應當知道有三種情況。一是舍言，二是言屈，三是言過。 舍言，是指立論者用十三種說法向對論者認輸，放棄自己所說的理論。哪十三種說法呢？立論者向對論者認輸說：『我的理論不好，你的理論好。我觀察不善，你觀察善。我的理論沒有道理，你的理論有道理。我的理論沒有能力，你的理論有能力。我的理論屈服了，你的理論成立了。我的辯才僅限於此。超過這個範圍，我再好好思考，然後告訴你。暫且放下這件事，我不說了。』像這樣用十三種說法向對論者認輸，放棄自己所說的理論。因為放棄了所說的理論，應當知道是被摧毀，被他人戰勝，落在他人之後，屈服於他人。因此，舍言被稱為論墮負之處。 言屈，是指立論者被對論者所屈服。或者假借其他事情方便地退卻，或者引用題外話，或者表現出憤慨，或者表現出嗔怒，或者表現出高傲，或者揭露對方的過失，或者表現出惱害，或者表現出不忍，或者表現出不信，或者沉默不語，或者憂愁悲傷，或者聳肩低頭，或者沉思詞窮。假借其他事情方便地退卻，是指放棄先前所立的觀點，轉而依託其他宗派。放棄先前的因、喻、同類、異類、現量、比量以及至教量，轉而依託其他的因乃至至教。引用題外話，是指放棄所論之事，或者談論飲食，或者談論王臣、盜賊、街巷、娼妓等事。假借外緣，放棄原本所立的觀點。表現出憤慨，是指用粗暴的言語驅逐對論者。表現出嗔怒，是指用怨恨報復的言語責備對論者。表現出高傲，是指用卑賤的種族等言語詆譭對論者。揭露對方的過失，是指用揭發他人所掩蓋的惡行的言語攻擊對論者。表現出惱害，是指用惡毒怨恨的言語謾罵對論者。表現出不忍，是指發出怨恨的言語恐嚇對論者。表現出不信，是指
【English Translation】 English version: The great light shines universally. Therefore, this is called the Adornment of Debate. Regarding those who fall into defeat in debate, it should be known that there are three types. First, abandoning speech; second, speech that is subdued; third, speech that is excessive. Abandoning speech means that the proponent uses thirteen kinds of expressions to concede to the opponent, abandoning the theory they have stated. What are these thirteen kinds of expressions? The proponent concedes to the opponent, saying: 'My theory is not good; your theory is good. My observation is not skillful; your observation is skillful. My theory is without reason; your theory has reason. My theory is without ability; your theory has ability. My theory is subdued; your theory is established. My eloquence is limited to this. Beyond this, I will think more carefully and then tell you. Let us put this matter aside; I will not speak further.' In this way, using thirteen kinds of expressions to concede to the opponent, abandoning the theory they have stated. Because they abandon the stated theory, it should be known that they are destroyed, defeated by others, fall behind others, and are subdued by them. Therefore, abandoning speech is called a place of defeat in debate. Speech that is subdued means that the proponent is subdued by the opponent. Or they retreat by conveniently borrowing other matters, or they cite extraneous words, or they show indignation, or they show anger, or they show arrogance, or they reveal the other's faults, or they show annoyance, or they show intolerance, or they show disbelief, or they remain silent, or they are sorrowful and distressed, or they shrug their shoulders and bow their heads, or they are lost in thought and at a loss for words. Retreating by conveniently borrowing other matters means abandoning the previously established view and relying on another school of thought. Abandoning the previous reason, example, similar, dissimilar, direct perception, inference, and authoritative testimony, and relying on another reason, and so on, up to authoritative testimony. Citing extraneous words means abandoning the matter under discussion and discussing food and drink, or discussing kings, ministers, thieves, streets, prostitutes, and other such matters. Borrowing external causes, abandoning the originally established view. Showing indignation means using harsh words to drive away the opponent. Showing anger means using words of resentment and retaliation to blame the opponent. Showing arrogance means using words of lowly birth and other such things to denigrate the opponent. Revealing the other's faults means using words that expose the other's hidden evil deeds to attack the opponent. Showing annoyance means using malicious and resentful words to curse the opponent. Showing intolerance means uttering resentful words to frighten the opponent. Showing disbelief means
以破戒行言謗對論者。或默然者。謂語業頓盡。或憂戚者。謂意業焦惱。竦肩伏面者。謂威勇身業而頓萎悴沉思詞窮者。謂才辯俱竭。如是十三種事。當知言屈。前二妄行矯亂。中七發起邪行。后四計行窮盡。是名言屈墮在負處。
言過者。謂立論人有九種過。故名言過。何等為九。一雜亂。二粗獷。三不辯了。四無限量。五非義相應。六非時七不決定。八不顯了。九不相續。雜亂者。謂舍所論事。雜說異語。粗獷者。謂憤發卒暴。言詞躁急。不辯了者。謂若法若義。眾及對論所不領悟。無限量者。謂于所說義。言詞復重或復減少。非義相應者。當知十種。一無義。二違義。三損理。四與所成等。五招集過難。六不得義利。七義無次序。八義不決定。九成立已成。十順不稱理諸邪惡論。非時者。謂所應說前後不次。不決定者。謂立已復毀。毀而復立。速疾轉換難可了知。不顯了者。謂犯聲明相不領而答。或先為典語後作俗語。或復翻此。不相續者。謂于中間言詞斷絕。凡所言論犯此九失。是名言過。
論出離者。謂立論者。三種觀察興廢言論。云何名為三種觀察。一觀察德失。二觀察眾會。三觀察善不善。
云何觀察德失。謂立論者。方欲立論應如是觀。我立是論。將無自損損他及俱損耶。不生現
【現代漢語翻譯】 現代漢語譯本：以譭謗的言辭攻擊對方，或者沉默不語，認為（對方的）語言表達能力已經耗盡；或者憂愁悲傷，認為（對方的）精神意志已經焦躁惱怒；聳肩低頭，認為（對方）威嚴勇猛的身勢已經衰弱頹廢；沉思不語、詞窮理屈，認為（對方的）才華辯論能力都已經枯竭。像這樣的十三種情況，應當知道是言辭理屈的表現。前兩種（譭謗、沉默）是虛妄的行為，用來擾亂對方；中間七種（憂愁等）是引發邪惡行為的原因；后四種（沉思等）是計謀策略已經用盡。這些都叫做言辭理屈，落入失敗的境地。
言辭過失，是指立論的人有九種過失，所以叫做言辭過失。哪九種呢？一是雜亂，二是粗獷，三是不明瞭，四是無意義，五是不符合義理，六是不合時宜，七是不確定，八是不顯明，九是不連貫。雜亂，是指捨棄所要論述的事情，雜亂地說其他的話。粗獷，是指憤怒激動、言辭急躁。不明瞭，是指所說的法或義理，聽眾和辯論對方都不能理解。無意義，是指對於所說的義理，言辭重複或者減少。不符合義理，應當知道有十種情況：一是沒有意義，二是違背義理，三是損害道理，四是與所要成立的相等同，五是招來過失和詰難，六是得不到義理上的利益，七是義理沒有次序，八是義理不確定，九是成立已經成立的，十是順從不符合道理的各種邪惡論調。不合時宜，是指所應該說的內容前後沒有次序。不確定，是指立論之後又推翻，推翻之後又重新立論，快速轉換難以理解。不顯明，是指冒犯聲明的相狀卻不理解而回答，或者先用典雅的語言後用粗俗的語言，或者反過來。不連貫，是指在中間言辭斷絕。凡是所說的言論犯了這九種過失，就叫做言辭過失。
論述出離，是指立論的人，通過三種觀察來決定是否發起或停止言論。哪三種觀察呢？一是觀察得失，二是觀察聽眾，三是觀察善與不善。
什麼是觀察得失呢？是指立論的人，將要立論時，應當這樣觀察：我立這個論點，會不會對自己、對他人以及對雙方都造成損害呢？會不會產生現在和未來的痛苦呢？如果觀察到有損害和痛苦，就不應該立論。如果觀察到沒有損害和痛苦，就應該立論。這叫做觀察得失。
什麼是觀察聽眾呢？是指立論的人，將要立論時，應當這樣觀察：聽眾是容易理解還是難以理解？是喜歡聽還是不喜歡聽？是相信還是不相信？如果觀察到聽眾難以理解、不喜歡聽、不相信，就不應該立論。如果觀察到聽眾容易理解、喜歡聽、相信，就應該立論。這叫做觀察聽眾。
什麼是觀察善與不善呢？是指立論的人，將要立論時，應當這樣觀察：我立這個論點，是屬於善的範疇還是屬於不善的範疇？是屬於白法（善法）還是屬於黑法（惡法）？如果觀察到屬於不善的範疇、屬於黑法，就不應該立論。如果觀察到屬於善的範疇、屬於白法，就應該立論。這叫做觀察善與不善。立論的人，應當通過這三種觀察來決定是否發起或停止言論。
【English Translation】 English version: To attack the opponent with slanderous words, or to remain silent, believing that their verbal expression has been exhausted; or to be sorrowful and distressed, believing that their mental will has been agitated and annoyed; to shrug and bow the head, believing that their dignified and courageous demeanor has weakened and declined; to ponder in silence, at a loss for words, believing that their talent and debating skills have been exhausted. Such as these thirteen situations, one should know are manifestations of being at a loss for words. The first two (slander, silence) are false actions used to disturb the opponent; the middle seven (sorrow, etc.) are the causes of initiating evil actions; the last four (pondering, etc.) are strategies that have been exhausted. These are all called being at a loss for words, falling into a state of defeat.
Verbal faults refer to the nine faults that a debater may have, hence the name verbal faults. What are the nine? First, confusion; second, rudeness; third, unclearness; fourth, meaninglessness; fifth, inconsistency with meaning; sixth, inappropriateness; seventh, uncertainty; eighth, obscurity; ninth, incoherence. Confusion refers to abandoning the matter being discussed and speaking confusedly about other things. Rudeness refers to being angry and agitated, with hasty words. Unclearness refers to the Dharma or meaning being spoken, which the audience and the opponent cannot understand. Meaninglessness refers to the meaning being spoken, with repeated or reduced words. Inconsistency with meaning should be understood as ten situations: first, without meaning; second, contrary to meaning; third, damaging to reason; fourth, equal to what is to be established; fifth, inviting faults and difficulties; sixth, not obtaining benefits in meaning; seventh, meaning without order; eighth, meaning uncertain; ninth, establishing what has already been established; tenth, following various evil arguments that do not conform to reason. Inappropriateness refers to the content that should be said being out of order. Uncertainty refers to establishing and then overturning, overturning and then re-establishing, with rapid changes that are difficult to understand. Obscurity refers to offending the characteristics of sound without understanding and answering, or using elegant language first and then vulgar language, or vice versa. Incoherence refers to the words being interrupted in the middle. All statements that commit these nine faults are called verbal faults.
Discussing liberation refers to the debater using three observations to decide whether to initiate or stop speech. What are the three observations? First, observing merits and demerits; second, observing the audience; third, observing good and non-good.
What is observing merits and demerits? It refers to the debater, when about to debate, should observe in this way: If I establish this argument, will it cause harm to myself, to others, or to both? Will it produce present and future suffering? If it is observed that there is harm and suffering, then one should not establish the argument. If it is observed that there is no harm and suffering, then one should establish the argument. This is called observing merits and demerits.
What is observing the audience? It refers to the debater, when about to debate, should observe in this way: Is the audience easy to understand or difficult to understand? Do they like to listen or not like to listen? Do they believe or not believe? If it is observed that the audience is difficult to understand, does not like to listen, and does not believe, then one should not establish the argument. If it is observed that the audience is easy to understand, likes to listen, and believes, then one should establish the argument. This is called observing the audience.
What is observing good and non-good? It refers to the debater, when about to debate, should observe in this way: Does the argument I am establishing belong to the category of good or the category of non-good? Does it belong to white Dharma (good Dharma) or black Dharma (evil Dharma)? If it is observed that it belongs to the category of non-good, belongs to black Dharma, then one should not establish the argument. If it is observed that it belongs to the category of good, belongs to white Dharma, then one should establish the argument. This is called observing good and non-good. The debater should use these three observations to decide whether to initiate or stop speech.
法后法及俱罪耶。勿起身心所有諸憂苦耶。莫由此故執持刀杖斗罵諍訟諂言妄語而發起耶。將無種種惡不善法而生長耶。非不利益安樂自及他耶。非不利益安樂多眾生耶。非不憐愍於世間耶。不因此故諸天世人無義無利不安樂耶。彼立論者如是觀時。若自了知我所立論能為自損。乃至天人無義無利及不安樂。便自思擇。不應立論。若如實知我所立論不為自損。乃至能引天人義利安樂。便自思擇。應當立論。是名第一論出離相。
云何觀察眾會。謂立論者。應當觀察現前眾會。為有執著為無執耶。為有賢正為無有耶。為有善解為無解耶。如是觀時。若知眾會有所執著非無執著。唯不賢正無有賢正。唯不善解無善解者。便自思擇。於是眾中不應立論。若知眾會無所執著非有執著。唯有賢正無不賢正。唯有善解無不解者便自思擇。於是眾中應當立論。是名第二論出離相。
云何觀察善不善。謂立論者。應自觀察善與不善。我于論體論處論依論嚴論負論出離等。為善為不善耶。我為有力建立自論摧伏他論于彼負處解脫不耶。如是觀時。若自了知我為不善非善解了我無力能非有力能。便自思擇。與對論者不應立論。若自了知我善非不善有力非無力。便自思擇與對論者應共立論。是名第三論出離相。
論多所作
【現代漢語翻譯】 現代漢語譯本： 法后之法以及其他一切（不符合正法的行為）都會導致罪過嗎？是否會引起身心上的所有憂愁和痛苦？是否會因此而執持刀杖，引發爭鬥、謾罵、訴訟、諂媚和虛妄的言語？是否會滋長各種惡劣和不善的法？是否對自身和他人都沒有利益和安樂？是否對眾多眾生都沒有利益和安樂？是否不會憐憫世間？是否會因此導致諸天和世人失去利益、沒有好處、不得安樂？當立論者這樣觀察時，如果他自己瞭解到自己所提出的論點會給自己帶來損害，乃至給天人帶來無義、無利和不安樂，就應該自我反省，不應該提出這樣的論點。如果他如實地知道自己所提出的論點不會給自己帶來損害，乃至能夠引導天人獲得義利和安樂，就應該自我反省，應當提出這樣的論點。這被稱為第一種論的出離之相。 如何觀察聽眾？立論者應當觀察眼前的聽眾，是有所執著還是沒有執著？是有賢能正直的人還是沒有？是有善於理解的人還是沒有？當這樣觀察時，如果知道聽眾有所執著而不是沒有執著，只有不賢能正直的人而沒有賢能正直的人，只有不善於理解的人而沒有善於理解的人，就應該自我反省，不應該在這樣的聽眾面前立論。如果知道聽眾沒有執著而不是有所執著，只有賢能正直的人而沒有不賢能正直的人，只有善於理解的人而沒有不善於理解的人，就應該自我反省，應當在這樣的聽眾面前立論。這被稱為第二種論的出離之相。 如何觀察善與不善？立論者應當自我觀察善與不善。我在論題、論處、論據、論證、論敗、論出離等方面，是善還是不善？我是否有能力建立自己的論點，摧毀他人的論點，並且在對方失敗時能夠解脫？當這樣觀察時，如果自己瞭解到自己是不善的而不是善的，不善於理解，沒有能力而不是有能力，就應該自我反省，不應該與對方立論。如果自己瞭解到自己是善的而不是不善的，有能力而不是沒有能力，就應該自我反省，應當與對方共同立論。這被稱為第三種論的出離之相。 論有很多作用。
【English Translation】 English version: Are the subsequent laws and all other (actions that do not conform to the Dharma) causes for offenses? Do they give rise to all sorrows and sufferings in body and mind? Do they lead to holding knives and staffs, initiating fights, curses, lawsuits, flattery, and false speech? Do they foster the growth of various evil and unwholesome dharmas? Are they not without benefit and happiness for oneself and others? Are they not without benefit and happiness for many beings? Do they not lack compassion for the world? Do they not cause gods and humans to lack righteousness, benefit, and happiness? When the proponent observes in this way, if he knows that the arguments he proposes will cause harm to himself, even to the extent of bringing about unrighteousness, lack of benefit, and unhappiness to gods and humans, then he should reflect and not propose such arguments. If he truly knows that the arguments he proposes will not cause harm to himself, and can even lead gods and humans to righteousness, benefit, and happiness, then he should reflect and should propose such arguments. This is called the first aspect of detachment from arguments. How to observe the audience? The proponent should observe the present audience: are they attached or unattached? Are there virtuous and upright individuals or not? Are there those who understand well or not? When observing in this way, if he knows that the audience is attached rather than unattached, only unvirtuous and not virtuous, only those who do not understand well and not those who understand well, then he should reflect and not propose arguments in such an assembly. If he knows that the audience is unattached rather than attached, only virtuous and upright and not unvirtuous, only those who understand well and not those who do not understand well, then he should reflect and should propose arguments in such an assembly. This is called the second aspect of detachment from arguments. How to observe good and unwholesome? The proponent should observe good and unwholesome within himself. In terms of the topic of the argument, the place of the argument, the basis of the argument, the adornment of the argument, defeat in the argument, detachment from the argument, am I skilled or unskilled? Do I have the power to establish my own arguments, to defeat the arguments of others, and to be liberated when the opponent is defeated? When observing in this way, if he knows that he is unskilled rather than skilled, does not understand well, and lacks power rather than having power, then he should reflect and not engage in arguments with the opponent. If he knows that he is skilled rather than unskilled, and has power rather than lacking power, then he should reflect and should engage in arguments with the opponent. This is called the third aspect of detachment from arguments. Arguments have many functions.
法者。謂有三種。于所立論多所作法。一善自他宗。二無畏。三辯才。問如是三法。何故名為于所立論多有所作。答由善了達自他宗故。於一切法能起談論。由無畏故。於一切眾能起談論。由辯才故。于諸問難能善酬答。是故此三名為于所立論多所作法。
顯揚聖教論卷第十一 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十二
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之八
釋應知多種者。嗢柁南曰。
體釋文義法 起義難次師 說眾聽贊佛 略廣學勝利
論曰。體者。諸經體性略有二種。謂文及義。當知文是所依。義是能依。如是二種總名所知境界。
釋者。略有五種應知。一法。二等起。三義。四釋難。五次第。
文者。略有六種。一名身。二句身。三字身。四語。五相。六機請。
名身者。謂共了增語。此復略說有十二種。一假名。二實名。三總名。四別名。五隨義名。六戲論名。七易名。八難名。九顯名。十隱名。十一略名。十二廣名。假名者。謂于內諸蘊。立我有情命者等名。于外諸色。立瓶衣車乘等名。實名者。謂于眼等色等立根義等名。總名者。謂有情色受大種等名。別名者。謂佛友德友青
【現代漢語翻譯】 現代漢語譯本： 法，指的是有三種。對於所建立的論點，能起到多種作用。一是善於瞭解自己和他人的宗派（自他宗），二是無所畏懼（無畏），三是具有辯才（辯才）。
問：像這樣的三種法，為什麼被稱為對於所建立的論點能起到多種作用？
答：因為善於瞭解自己和他人的宗派，所以對於一切法都能發起談論；因為無所畏懼，所以對於一切大眾都能發起談論；因為具有辯才，所以對於各種疑問難題都能很好地回答。因此，這三種法被稱為對於所建立的論點能起到多種作用。 現代漢語譯本： 《顯揚聖教論》卷第十一 大正藏第 31 冊 No. 1602 《顯揚聖教論》 現代漢語譯本： 《顯揚聖教論》卷第十二 無著菩薩造 三藏法師玄奘奉 詔譯 攝凈義品第二之八 現代漢語譯本： 解釋『應知多種』。總綱（嗢柁南，Udanavarga）說：
體、釋、文、義、法， 起義、難、次、師， 說眾、聽、贊、佛， 略、廣、學、勝利。 現代漢語譯本： 論曰：體，諸經的體性大致有兩種，即文和義。應當知道，文是所依據的，義是能依據的。這兩種總稱為所知境界。 現代漢語譯本： 釋，大致有五種應當瞭解：一、法；二、等起；三、義；四、釋難；五、次第。 現代漢語譯本： 文，大致有六種：一名身；二句身；三字身；四語；五相；六機請。 現代漢語譯本： 名身，指的是共同理解的增語。這又可以略說為十二種：一、假名；二、實名；三、總名；四、別名；五、隨義名；六、戲論名；七、易名；八、難名；九、顯名；十、隱名；十一、略名；十二、廣名。假名，指的是對於內在的諸蘊（蘊，Skandha），建立我（我，Atman）、有情（有情，Sattva）、命者（命者，Jiva）等名稱；對於外在的諸色，建立瓶、衣、車乘等名稱。實名，指的是對於眼等、色等，建立根、義等名稱。總名，指的是有（有，Bhava）、（，**）、受（受，Vedana）、大種（大種，Mahabhuta）等名稱。別名，指的是佛友（佛友，Buddhamitra）、德友（德友，Gunamitra）、青（青，Nila）。
【English Translation】 English version: 'Dharma' refers to three types. It serves multiple functions in relation to established arguments. First, being skilled in understanding one's own and others' doctrines (Svatantrika and Paratantrika). Second, being fearless (nirbhaya). Third, possessing eloquence (pratibha).
Question: Why are these three dharmas called having multiple functions in relation to established arguments?
Answer: Because one is skilled in understanding one's own and others' doctrines, one can initiate discussions on all dharmas. Because one is fearless, one can initiate discussions among all assemblies. Because one possesses eloquence, one can skillfully answer all questions and difficulties. Therefore, these three are called having multiple functions in relation to established arguments. English version: 《Yogacarabhumi-sastra》, Scroll 11 Tripitaka Volume 31 No. 1602 《Yogacarabhumi-sastra》 English version: 《Yogacarabhumi-sastra》, Scroll 12 Composed by Bodhisattva Asanga Translated under Imperial Order by Tripitaka Master Xuanzang Section 2.8: Compendium of Pure Meaning English version: Explaining 'Various Kinds to be Known'. The summary verse (Udanavarga) says:
Essence, Explanation, Text, Meaning, Dharma, Arising of Meaning, Difficulty, Sequence, Teacher, Speaking to the Assembly, Listening, Praise, Buddha, Abbreviated, Expanded, Learning, Victory. English version: Treatise says: Essence, the nature of the sutras, broadly has two types, namely text and meaning. It should be known that the text is what is relied upon, and the meaning is what relies on it. These two together are called the realm of knowable objects. English version: Explanation, broadly speaking, there are five types to be understood: 1. Dharma; 2. Motivation; 3. Meaning; 4. Explanation of Difficulties; 5. Sequence. English version: Text, broadly speaking, there are six types: 1. Name-body; 2. Sentence-body; 3. Word-body; 4. Speech; 5. Characteristic; 6. Request. English version: Name-body, refers to commonly understood expressions. This can be briefly explained as twelve types: 1. Provisional name; 2. Real name; 3. General name; 4. Specific name; 5. Meaning-based name; 6. Frivolous name; 7. Easy name; 8. Difficult name; 9. Obvious name; 10. Hidden name; 11. Abbreviated name; 12. Expanded name. Provisional name, refers to establishing names such as 'I' (Atman), 'sentient being' (Sattva), 'life-force' (Jiva) for the internal aggregates (Skandha); establishing names such as 'bottle', 'clothing', 'carriage' for external forms. Real name, refers to establishing names such as 'root', 'meaning' for 'eye' and 'form' etc. General name, refers to names such as 'existence' (Bhava), '' (), 'feeling' (Vedana), 'great elements' (Mahabhuta). Specific name, refers to Buddhamitra, Gunamitra, Nila.
黃等名。隨義名者。謂質礙故名色。領納故名受。能照能燒故名為日。如是等名。戲論名者。如呼貧名富。如是等類不觀于義施設彼名。易名者。謂共所知想。難名者。謂翻于彼。顯名者。謂其義易曉。隱名者。謂其義難曉。如達羅弭荼明咒。略名者。謂一字名。廣名者。謂多字名。
句身者。謂依名字釋義滿足。此復六種。一不滿句。二滿句。三所成句。四能成句。五序句。六釋句。不滿句者。謂文不究竟義不究竟。更加余句方得成滿。如說諸惡者莫作。諸善者奉行。善調伏自心。是諸佛聖教。若唯言諸惡則于文未足。若復言諸惡者。又于義未足。若具言諸惡者莫作。則二俱滿足。是即名為第二滿句。所成句者。所謂前句待后句成。如說諸行無常。有起盡法。生必滅故。彼寂為樂。此中諸行無常是所成句。由有起盡法句之所成立。能成句者。謂第二句以能成立第一句故。序句者。如言善人。釋句者。如言謂趣正丈夫。
字身者。謂若究竟若不究竟。名之與句二種所依四十九字。
此中欲為名首名為句。首句必有名。若唯一字則不成句。又若有字名所不攝。則唯字無名。問何因緣故。建立名等三種身耶。答為領增語觸所生受故。問名者何義。答目種種事。令世共知故。又能令意作種種相故。又由語
【現代漢語翻譯】 現代漢語譯本 黃等名：指顏色如黃色等的名稱。 隨義名者：根據意義而起的名稱。例如，因為具有質礙的特性所以稱為『色』（Rupa，物質），因為具有領納感受的特性所以稱為『受』（Vedana，感受），因為能夠照亮和燃燒所以稱為『日』（Surya，太陽）。這些都是根據事物本身的特性而命名的。 戲論名者：虛妄不實的名稱。例如，稱呼貧窮的人為『富』。這類名稱不觀察實際意義而隨意安立。 易名者：容易理解的名稱，也就是通常所知的。 難名者：難以理解的名稱，與容易理解的名稱相反。 顯名者：意義容易明白的名稱。 隱名者：意義難以明白的名稱，例如達羅弭荼（Dravida）的明咒。 略名者：用一個字表示的名稱。 廣名者：用多個字表示的名稱。
句身者：句子，指依靠名稱來解釋意義，並且意義完整。句子有六種：一、不滿句；二、滿句；三、所成句；四、能成句；五、序句；六、釋句。 不滿句者：指文句不完整，意義也不完整，需要新增其他文句才能完整。例如，『諸惡者莫作，諸善者奉行，善調伏自心，是諸佛聖教』。如果只說『諸惡』，那麼文句不完整；如果說『諸惡者』，那麼意義不完整；如果完整地說『諸惡者莫作』，那麼文句和意義都完整。這就是第二種滿句。 所成句者：指前面的句子需要依靠後面的句子才能成立。例如，『諸行無常，有起盡法，生必滅故，彼寂為樂』。其中『諸行無常』是所成句，需要依靠『有起盡法』這句才能成立。 能成句者：指後面的句子能夠成立前面的句子。 序句者：例如『善人』。 釋句者：例如『謂趣正丈夫』，解釋說明前面的詞語。
字身者：指究竟或不究竟的字，是名稱和句子兩種所依賴的四十九個字。
這裡，想要成為名稱的首要條件是成為句子。首句必須有名。如果只有一個字，就不能構成句子。此外，如果有的字不被名稱所包含，那麼就只有字而沒有名稱。問：是什麼原因要建立名稱等三種身呢？答：爲了領會增語觸所生的感受。問：名稱是什麼意思？答：爲了標示各種事物，使世人共同瞭解。並且能夠使意識產生各種形象。也因為語言的緣故。
【English Translation】 English version Names like 'yellow': refer to names that describe colors, such as yellow. Names that follow meaning: are names based on their inherent meaning. For example, 'Rupa' (form, matter) is named because it possesses the characteristic of substantial obstruction; 'Vedana' (feeling, sensation) is named because it possesses the characteristic of experiencing; 'Surya' (sun) is named because it has the ability to illuminate and burn. These names are assigned based on the inherent qualities of the things themselves. Names of frivolous discourse: are names that are false and unreal. For example, calling a poor person 'rich'. These types of names are established arbitrarily without regard for their actual meaning. Easy names: are names that are easy to understand, that is, commonly known. Difficult names: are names that are difficult to understand, the opposite of easy names. Obvious names: are names whose meaning is easily understood. Hidden names: are names whose meaning is difficult to understand, such as the Dharani (mantra) of Dravida. Abbreviated names: are names expressed with a single character. Extensive names: are names expressed with multiple characters.
Sentence body: refers to sentences that rely on names to explain meaning and whose meaning is complete. There are six types of sentences: 1. Incomplete sentences; 2. Complete sentences; 3. Sentences to be completed; 4. Sentences that complete; 5. Introductory sentences; 6. Explanatory sentences. Incomplete sentences: refer to sentences that are not complete in wording or meaning and require the addition of other sentences to be complete. For example, 'Do no evil, practice all good, purify your mind, this is the teaching of all Buddhas'. If only 'Do no evil' is said, then the wording is incomplete; if 'Those who do evil' is said, then the meaning is incomplete; if 'Do no evil' is said completely, then both the wording and meaning are complete. This is the second type, complete sentences. Sentences to be completed: refer to sentences that need to rely on subsequent sentences to be established. For example, 'All conditioned things are impermanent, they have the nature of arising and ceasing, since they are born they must perish, their quiescence is bliss'. Among these, 'All conditioned things are impermanent' is a sentence to be completed, which needs to rely on the sentence 'they have the nature of arising and ceasing' to be established. Sentences that complete: refer to sentences that can establish the preceding sentences. Introductory sentences: for example, 'A good person'. Explanatory sentences: for example, 'meaning a righteous man', which explains the preceding words.
Character body: refers to characters that are complete or incomplete, which are the forty-nine characters on which names and sentences rely.
Here, the primary condition for becoming a name is to become a sentence. The first sentence must have a name. If there is only one character, it cannot form a sentence. Furthermore, if there are characters that are not included in the name, then there are only characters without names. Question: What is the reason for establishing the three bodies of names, etc.? Answer: In order to understand the feelings arising from the contact of verbal expression. Question: What is the meaning of name? Answer: In order to mark various things and make them commonly known to the world. And also to enable consciousness to produce various images. Also because of language.
言所傳述故。謂之為名。問句者何義。答攝受于名。究竟顯了不現見義。故名為句。問文者何義答顯發名句。故謂之文。
如薄伽梵說增語增語路。如是廣說。增語者。謂一切眾類共所立名增語。路者。謂眾類之慾能起彼故。詞者。謂彼相應語及與各別彼彼方言。彼所依故名為彼路。施設者。謂分析一法建立多種。彼所依處名為彼路。欲即是詞無有別欲。此詞即是增語施設之路。彼名身等略有六種依處。一法。二義。三補特伽羅。四時。五數。六處所。彼廣分別。如聞所成地。
語者當知略有八分。謂上首美妙等由彼語言具足相應。乃至常委分資糧等德故能說正法。上首語者。趣涅槃宮為先首故。美妙語者。清美音故。顯了語者。文辭善故。易解語者。巧辯說故。樂聞語者。引法義故。無依語者。不依希望他信己故。不逆語者。言知量故。無邊語者。善巧多故。是八種語當知略具三德。一趣處德。謂初一種。二自體德。謂次二種。三加行德。謂所餘種。相應者。謂名句文身次第善安立故。又依四種道理共相應故。助伴者。能成次第故。隨順者。解釋次第故。清亮者。文句顯了清凈故。有用者。善入眾心故。相稱者。如眾會故。應順者。稱法故。引義故。順時故。常委分資糧者。常修委修故。名常委。彼分
【現代漢語翻譯】 現代漢語譯本： 之所以稱之為『名』，是因為它所傳達和描述的內容。問：『句』（Pada）是什麼意思？答：『句』是包含『名』，最終清晰地表達那些無法直接感知的事物。因此稱為『句』。問：『文』（Vyañjana）是什麼意思？答：『文』是彰顯和闡發『名』和『句』的，所以稱之為『文』。
正如薄伽梵（Bhagavan，世尊）所說的『增語』（saṃjñā，共許的名稱）和『增語路』（saṃjñāpatha，名稱的途徑），像這樣廣泛地解釋。『增語』是指一切眾生共同建立的名稱。『路』是指眾生的意欲能夠由此而生起。『詞』（vacana）是指與此相應的語言，以及各個地方不同的方言。因為它們所依賴的緣故，所以稱為『彼路』。『施設』（prajñapti）是指分析一個法，建立多種不同的概念。它們所依賴之處，稱為『彼路』。意欲就是詞，沒有其他的意欲。這個詞就是『增語』和『施設』的途徑。這些『名身』（nāmakāya）等，略有六種所依之處：一、法（dharma，事物）；二、義（artha，意義）；三、補特伽羅（pudgala，人）；四、時（kāla，時間）；五、數（saṃkhyā，數字）；六、處所（kṣetra，地點）。關於它們的詳細解釋，可以參考《聞所成地》（Śrutamayībhūmi）。
應當知道，『語』（vāk）略有八個方面，即上首、美妙等。由於這些語言具備相應的條件，乃至常委分資糧等的功德，所以能夠宣說正法。『上首語』是指以趣向涅槃（nirvāṇa）之宮殿為首要目標。『美妙語』是指聲音清晰優美。『顯了語』是指文辭優美流暢。『易解語』是指善於巧妙地辯說。『樂聞語』是指能夠引導人們理解佛法的意義。『無依語』是指不依賴於希望他人相信自己。『不逆語』是指言語知道適度。『無邊語』是指善於運用多種表達方式。這八種語言，應當知道略具三種功德：一、趣處德，指第一種（上首語）；二、自體德，指第二和第三種（美妙語和顯了語）；三、加行德，指其餘的種類。『相應』是指名、句、文身次第良好地安立。又因為依於四種道理共同相應。『助伴』是指能夠成就次第。『隨順』是指解釋次第。『清亮』是指文句清晰明瞭。『有用』是指能夠深入人心。『相稱』是指與大眾的根器相應。『應順』是指符合佛法。『引義』是指能夠引導人們理解佛法的意義。『順時』是指符合時宜。『常委分資糧』是指經常修習和委細修習，稱為常委。這些部分
【English Translation】 English version: It is called 'name' (nāma) because of what it conveys and describes. Question: What is the meaning of 'sentence' (Pada)? Answer: 'Sentence' encompasses 'name', ultimately and clearly expressing things that are not directly perceived. Therefore, it is called 'sentence'. Question: What is the meaning of 'letter/expression' (Vyañjana)? Answer: 'Letter/expression' manifests and elucidates 'name' and 'sentence', so it is called 'letter/expression'.
As the Bhagavan (世尊, The Blessed One) said regarding 'designation' (saṃjñā, common name) and 'path of designation' (saṃjñāpatha, the way of designation), thus it is extensively explained. 'Designation' refers to the name commonly established by all beings. 'Path' refers to the desire of beings that can arise from it. 'Word' (vacana) refers to the language corresponding to it, as well as the various dialects of different regions. Because they are dependent on it, it is called 'that path'. 'Construction' (prajñapti) refers to analyzing one dharma (事物, phenomenon) and establishing various different concepts. The place where they depend is called 'that path'. Desire is the word, there is no other desire. This word is the path of 'designation' and 'construction'. These 'name-body' (nāmakāya) etc., have roughly six places of dependence: 1. Dharma (事物, thing); 2. Artha (意義, meaning); 3. Pudgala (人, person); 4. Kāla (時間, time); 5. Saṃkhyā (數字, number); 6. Kṣetra (地點, place). Their detailed explanations can be found in the Śrutamayībhūmi (聞所成地, Ground of Accomplishment through Hearing).
It should be known that 'speech' (vāk) has roughly eight aspects, namely, foremost, beautiful, etc. Because these languages possess corresponding conditions, up to the merits of constant and detailed accumulation of resources, they are able to proclaim the true Dharma. 'Foremost speech' refers to taking the approach to the palace of Nirvana (涅槃, liberation) as the primary goal. 'Beautiful speech' refers to clear and beautiful sound. 'Manifest speech' refers to elegant and fluent writing. 'Easy-to-understand speech' refers to being skilled in eloquent debate. 'Pleasing-to-hear speech' refers to being able to guide people to understand the meaning of the Dharma. 'Independent speech' refers to not relying on hoping that others believe oneself. 'Non-contradictory speech' refers to knowing the appropriate amount of speech. 'Boundless speech' refers to being skilled in using multiple expressions. These eight kinds of speech should be known to have roughly three kinds of merits: 1. Merit of direction, referring to the first kind (foremost speech); 2. Merit of self-nature, referring to the second and third kinds (beautiful speech and manifest speech); 3. Merit of effort, referring to the remaining kinds. 'Corresponding' refers to the good establishment of the order of name, sentence, and expression. It is also because it corresponds to the four kinds of reasons together. 'Assistant' refers to being able to accomplish the order. 'Following' refers to explaining the order. 'Clear' refers to the clarity and purity of the sentences. 'Useful' refers to being able to deeply enter the hearts of the people. 'Appropriate' refers to being appropriate to the assembly. 'Conforming' refers to conforming to the Dharma. 'Leading to meaning' refers to being able to guide people to understand the meaning of the Dharma. 'Timely' refers to being appropriate to the time. 'Constant and detailed accumulation of resources' refers to constant practice and detailed practice, called constant and detailed. These parts
者。謂正見等。資糧者。是彼資糧故。
相者。謂諸蘊相應。諸界相應。諸處相應。緣起相應。處非處相應。念住相應。如是等相應言說。或聲聞說。或菩薩說。或如來說。是名為相。機請者。謂因機請問起于言說。此復根等差別有二十七種補特伽羅。應知。此中由根差別故分成二種。謂鈍根利根。行差別有七種。謂貪行等。如聲聞地說。品類差別有二種。謂在家出家。愿差別有三種。謂聲聞獨覺菩薩。可救不可救差別有二種。謂涅槃法不涅槃法。方便差別有九種。謂已入正法。未入正法。有障礙。無障礙。已熟。未熟。具縛。不具縛。無縛種類差別有二種謂人及非人。
如是六文總攝為四。一所說。謂名身等及相一分。二所為。謂機請攝二十七種補特伽羅。三能說。謂語言。四說者。謂佛菩薩及與聲聞。如是一切六種相貌總顯于文。若減一種義不顯了。由能顯義是故名文。
義者略有十種。一地義。二相義。三作意義。四處所義。五過患義。六勝利義。七所治義。八能治義。九略義。十廣義。
地義者。略有五地。謂資糧地。方便地。見地。修地。究竟地。又廣分別有十七地。謂五識身相應地。意地。有尋有伺地。無尋唯伺地無尋無伺地。三摩呬多地。非三摩呬多地。有心地。無心地。聞
【現代漢語翻譯】 現代漢語譯本： 『者』，指的是正見等等。『資糧』，是因為它們是（達到目標）的資糧。
『相』，指的是諸蘊（skandha，構成個體的五種要素：色、受、想、行、識）相應、諸界（dhātu，十八界：眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界，眼識界、耳識界、鼻識界、舌識界、身識界、意識界）相應、諸處（āyatana，十二處：眼處、耳處、鼻處、舌處、身處、意處，色處、聲處、香處、味處、觸處、法處）相應、緣起（pratītyasamutpāda，事物相互依存的法則）相應、處非處相應、念住（smṛtyupasthāna，四念住：身念住、受念住、心念住、法念住）相應，像這樣等等的相應言說，或者是聲聞（śrāvaka，聽聞佛陀教誨的弟子）所說，或者是菩薩（bodhisattva，為利益眾生而發願成佛者）所說，或者是如來（tathāgata，佛陀的稱號）所說，這被稱為『相』。『機請』，指的是因為根機請問而引發的言說。這裡又因為根等差別，有二十七種補特伽羅（pudgala，個體）。應該瞭解，這裡由於根的差別，所以分成兩種，即鈍根和利根。行的差別有七種，即貪行等等，如《聲聞地》所說。品類的差別有兩種，即在家和出家。愿的差別有三種，即聲聞、獨覺（pratyekabuddha，不依師教而獨自悟道的修行者）、菩薩。可救和不可救的差別有兩種，即涅槃法和不涅槃法。方便的差別有九種，即已入正法、未入正法、有障礙、無障礙、已成熟、未成熟、具縛、不具縛、無縛。種類差別有兩種，即人和非人。
像這樣，六文總共可以概括為四種：一是所說，指的是名身等等以及『相』的一部分；二是所為，指的是機請所包含的二十七種補特伽羅；三是能說，指的是語言；四是說者，指的是佛、菩薩以及聲聞。像這樣，所有六種相貌都完全顯現在文中。如果缺少一種，意義就不明顯了。由於能夠顯明意義，所以稱為『文』。
『義』，大致有十種：一是地義，二是相義，三是作意義，四是處所義，五是過患義，六是勝利義，七是所治義，八是能治義，九是略義，十是廣義。
地義，大致有五地，即資糧地、方便地、見地、修地、究竟地。又廣泛分別有十七地，即五識身相應地、意地、有尋有伺地、無尋唯伺地、無尋無伺地、三摩呬多地、非三摩呬多地、有心地、無心地、聞
【English Translation】 English version: '者' (zhe), refers to right view and so on. '資糧' (zī liáng), means resources, because they are the resources (for achieving the goal).
'相' (xiàng), refers to the correspondence of the skandhas (五蘊, wǔ yùn, the five aggregates constituting an individual: form, feeling, perception, volition, and consciousness), the correspondence of the dhātus (十八界, shíbā jiè, the eighteen elements: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), the correspondence of the āyatanas (十二處, shí'èr chù, the twelve sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), the correspondence of pratītyasamutpāda (緣起, yuán qǐ, dependent origination), the correspondence of what is appropriate and inappropriate, the correspondence of smṛtyupasthāna (四念住, sì niàn zhù, the four foundations of mindfulness: mindfulness of body, feeling, mind, and dharma), and so on. Such corresponding speech, whether spoken by a śrāvaka (聲聞, shēng wén, a disciple who hears the Buddha's teachings), a bodhisattva (菩薩, pú sà, one who aspires to become a Buddha for the benefit of all beings), or a tathāgata (如來, rú lái, an epithet of the Buddha), is called '相' (xiàng). '機請' (jī qǐng), refers to speech arising from questions prompted by the capacity and inclination of the audience. Here, due to differences in faculties and so on, there are twenty-seven types of pudgalas (補特伽羅, bǔ tè qié luó, individuals). It should be understood that, due to differences in faculties, they are divided into two types: those with dull faculties and those with sharp faculties. There are seven types of differences in conduct: those characterized by greed, and so on, as described in the Śrāvakabhūmi. There are two types of differences in category: laypersons and renunciants. There are three types of differences in aspiration: śrāvakas, pratyekabuddhas (獨覺, dú jué, solitary realizers), and bodhisattvas. There are two types of differences in whether they can be saved or not: those subject to nirvāṇa and those not subject to nirvāṇa. There are nine types of differences in means: those who have entered the true Dharma, those who have not entered the true Dharma, those with obstacles, those without obstacles, those who are mature, those who are not mature, those who are bound, those who are not bound, and those who are unbound. There are two types of differences in kind: humans and non-humans.
Thus, the six aspects can be summarized into four: first, what is spoken, referring to name-bodies and so on, and a portion of '相' (xiàng); second, what is intended, referring to the twenty-seven types of pudgalas included in '機請' (jī qǐng); third, what is capable of speaking, referring to language; and fourth, the speaker, referring to the Buddha, bodhisattvas, and śrāvakas. In this way, all six aspects are fully manifested in the text. If one is missing, the meaning is not clear. Because it is capable of clarifying the meaning, it is called '文' (wén).
'義' (yì), meaning, roughly has ten types: first, the meaning of ground; second, the meaning of characteristic; third, the meaning of function; fourth, the meaning of location; fifth, the meaning of fault; sixth, the meaning of benefit; seventh, the meaning of what is to be overcome; eighth, the meaning of what overcomes; ninth, the concise meaning; and tenth, the extensive meaning.
The meaning of ground roughly has five grounds: the ground of accumulation, the ground of preparation, the ground of seeing, the ground of cultivation, and the ground of completion. Furthermore, extensively differentiated, there are seventeen grounds: the ground corresponding to the five consciousnesses, the mind ground, the ground with investigation and analysis, the ground without investigation but with analysis only, the ground without investigation and analysis, the ground of samāhita, the ground of non-samāhita, the ground with mind, the ground without mind, hearing
所成地。思所成地。修所成地聲聞地。獨覺地。菩薩地。有餘依地。無餘依地。
相義者。當知五種。一自相。二共相。三假立相。四因相。五果相。如是五相若廣分別如思所成地。復有五相。一差別相。二瑜伽相。三轉異相。四染污相。五清凈相。此五種相當知。如前處處分別復有五相。一所詮相。二能詮相。三此二相屬相。四執著相。五不執著相。所詮相者。謂相等五法如五法藏說。能詮相者。謂即于彼法依止名等。為詮諸法自體差別所有言說。此亦能顯遍計所執自體。應知。此遍計所執自體有多種名。所謂亦名遍分別所計。亦名和合所成。亦名所增益相。亦名虛妄所執。亦名言說所顯。亦名文字方便。亦名唯有音聲。亦名無有體相。如是等類差別應知。此二相屬相者。謂能詮所詮互相屬著。遍計所執自體執所依止。執著相者。謂無始流轉一切愚夫遍計所執自體執及此隨眠。不執著相者。謂已見諦者如實了知。遍計所執相及彼習氣解脫。正分別知。隨其所應分別。如思所成地等。
作意義者。有七種作意。謂了相等。如前說。若廣分別如聲聞地復有十智。謂苦智。集智。滅智。道智。法智。種類智。他心智。世俗智。盡智。無生智。若廣分別如聲聞地。復有六識身。所謂眼識乃至意識。如前略釋。若
【現代漢語翻譯】 現代漢語譯本：所成地（成就的境界）。思所成地（通過思考成就的境界）。修所成地（通過修行成就的境界）。聲聞地（聲聞乘的境界）。獨覺地（獨覺乘的境界）。菩薩地（菩薩乘的境界）。有餘依地（還有煩惱殘餘的境界）。無餘依地（沒有煩惱殘餘的境界）。
相義方面，應當瞭解五種：一是自相（事物自身獨有的特性），二是共相（事物與其他事物共有的特性），三是假立相（人為設定的概念），四是因相（作為原因的特性），五是果相（作為結果的特性）。這五種相如果詳細分別，就像《思所成地》中所說的那樣。還有五種相：一是差別相（事物之間的差異），二是瑜伽相（事物之間的相應），三是轉異相（事物變化的狀態），四是染污相（事物被污染的狀態），五是清凈相（事物清凈的狀態）。這五種相應當瞭解，就像前面各處分別所說的那樣。還有五種相：一是所詮相（被表達的意義），二是能詮相（表達意義的語言），三是此二相屬相（二者之間的關係），四是執著相（對虛妄概念的執著），五是不執著相（對虛妄概念的不執著）。所詮相，是指相等五法，如《五法藏》所說。能詮相，是指依靠這些法，用名稱等來表達諸法自體差別的所有言說。這也能夠顯示遍計所執自體（虛妄分別所執著的自體）。應當知道，這遍計所執自體有多種名稱，也叫做遍分別所計（由普遍分別所構想的），也叫做和合所成（由組合而成的），也叫做所增益相（被新增意義的現象），也叫做虛妄所執（虛妄執著的對象），也叫做言說所顯（由言語表達的），也叫做文字方便（文字的工具），也叫做唯有音聲（只有聲音），也叫做無有體相（沒有實體）。應當瞭解這些種類的差別。此二相屬相，是指能詮和所詮互相依存。遍計所執自體是執著所依賴的基礎。執著相，是指無始以來流轉的一切愚夫對遍計所執自體的執著以及這種執著的隨眠（潛在的煩惱）。不執著相，是指已經見諦的人如實了知遍計所執相以及去除這種習氣，正確地分別瞭解，並隨其所應地進行分別，就像《思所成地》等中所說的那樣。
作意（心理活動）方面，有七種作意，即了相等，如前所說。如果詳細分別，就像《聲聞地》中所說的那樣。還有十智（十種智慧），即苦智（對苦的智慧），集智（對苦的根源的智慧），滅智（對苦的止息的智慧），道智（對滅苦之道的智慧），法智（對法的智慧），種類智（對不同種類的智慧），他心智（瞭解他人內心的智慧），世俗智（對世俗事物的智慧），盡智（知曉煩惱已盡的智慧），無生智（知曉不再產生煩惱的智慧）。如果詳細分別，就像《聲聞地》中所說的那樣。還有六識身（六種意識），即眼識乃至意識，如前略釋。
【English Translation】 English version: The Ground of Accomplishment. The Ground of Accomplishment through Thought. The Ground of Accomplishment through Cultivation. The Ground of the Śrāvaka (Disciple) . The Ground of the Pratyekabuddha (Solitary Buddha). The Ground of the Bodhisattva (Enlightenment Being). The Ground with Remainder of Clinging. The Ground without Remainder of Clinging.
Regarding the meaning of characteristics (lakṣaṇa), know that there are five kinds: first, the self-characteristic (svalakṣaṇa); second, the common characteristic (sāmānyalakṣaṇa); third, the conventionally established characteristic (prajñaptilakṣaṇa); fourth, the causal characteristic (hetulakṣaṇa); fifth, the resultant characteristic (phalalakṣaṇa). If these five characteristics are extensively differentiated, as in the Ground of Accomplishment through Thought. There are also five characteristics: first, the characteristic of difference (viśeṣalakṣaṇa); second, the characteristic of yoga (yogalakṣaṇa); third, the characteristic of transformation (pariṇāmalakṣaṇa); fourth, the characteristic of defilement (saṃkleśalakṣaṇa); fifth, the characteristic of purification (vyavadānalakṣaṇa). These five characteristics should be understood as previously differentiated in various places. There are also five characteristics: first, the characteristic of what is expressed (abhidheyalakṣaṇa); second, the characteristic of what expresses (abhidhānalakṣaṇa); third, the characteristic of the relationship between these two (tadubhayasaṃbandhalakṣaṇa); fourth, the characteristic of attachment (abhiniveśalakṣaṇa); fifth, the characteristic of non-attachment (anabhiniveśalakṣaṇa). The characteristic of what is expressed refers to the five dharmas such as characteristics, as explained in the Five Dharma Treasury. The characteristic of what expresses refers to the words that rely on those dharmas, such as names, to express the self-nature and differences of the dharmas. This also reveals the self-nature of what is conceptually constructed (parikalpita-svabhāva). It should be known that this conceptually constructed self-nature has many names, also called what is conceived through pervasive discrimination (parikalpita), also called what is accomplished through combination (samudāya), also called the aspect that is augmented (samāropita), also called the falsely apprehended (mithyā-gṛhīta), also called what is revealed by speech (saṃvṛti), also called verbal expedient (vyavahāra), also called merely sound (śabda-mātra), also called without substance or form (nirvastuka). Such distinctions should be understood. The characteristic of the relationship between these two refers to the mutual dependence of what expresses and what is expressed. The conceptually constructed self-nature is the basis upon which attachment relies. The characteristic of attachment refers to the attachment of all ignorant beings to the conceptually constructed self-nature, which has been flowing since beginningless time, and the latent tendencies (anuśaya) of this attachment. The characteristic of non-attachment refers to the liberation of those who have seen the truth, who truly understand the conceptually constructed characteristic and have eliminated its habitual tendencies, correctly discriminating and understanding, and differentiating as appropriate, as in the Ground of Accomplishment through Thought, etc.
Regarding mental activity (manaskāra), there are seven kinds of mental activity, namely, understanding characteristics, etc., as previously explained. If extensively differentiated, as in the Ground of the Śrāvaka. There are also ten wisdoms (jñāna): namely, the wisdom of suffering (duḥkha-jñāna), the wisdom of the origin (samudaya-jñāna), the wisdom of cessation (nirodha-jñāna), the wisdom of the path (mārga-jñāna), the wisdom of dharma (dharma-jñāna), the wisdom of kinds (anvaya-jñāna), the wisdom of others' minds (paracitta-jñāna), the wisdom of convention (saṃvṛti-jñāna), the wisdom of exhaustion (kṣaya-jñāna), and the wisdom of non-arising (anutpāda-jñāna). If extensively differentiated, as in the Ground of the Śrāvaka. There are also six aggregates of consciousness (vijñāna-kāya): namely, eye-consciousness (cakṣur-vijñāna) and so on up to mind-consciousness (mano-vijñāna), as briefly explained previously.
廣分別如五識身相應地及意地。復有九種遍知。謂欲系見苦集所斷斷初遍知。色無色系見苦集所斷斷二遍知。欲系見滅所斷斷三遍知。色無色系見滅所斷斷四遍知。欲系見道所斷斷五遍知。色無色系見道所斷斷六遍知。順下分結斷七遍知色愛盡八遍知。無色愛盡九遍知。若廣分別如三摩呬多地。又有三解脫門。謂空無愿無相。此亦如三摩呬多地廣說。是中諸法應當觀察。幾種作意之所思惟。幾智所知。幾識所識。幾種遍知之所遍知。幾解脫門之所解脫。以如是等無量觀門。應觀諸法。處所義者略有三種。一事依處。二時依處。三補特伽羅依處。
事依處者。復有三種。一根本事依處。二得方便事依處。三愍他事依處。根本事依處有六種。一善趣。二惡趣。三退墮。四升進。五流轉。六寂滅。得方便事依處者。有十二種。謂十二種行。一欲行。二離行。三善行。四不善行。五苦行。六非苦行。七順退分行。八順進分行。九染污行。十清凈行。十一自義行。十二他義行。愍他事依處者有五種。一令離欲。二示現。三教導。四贊勵。五慶慰。
此中善趣者。謂人天。惡趣者。謂那洛迦等。退墮者。復有二種。謂不方他及方他。不方他者。所謂自然壽命退減。如壽命當知色力安樂辨等亦爾。方他者。謂族姓退減。
【現代漢語翻譯】 現代漢語譯本 廣義地分別，如與五識身相應的地以及意地。又有九種遍知。即：欲界見苦集所斷的斷為初遍知，色界和無色界見苦集所斷的斷為二遍知，欲界見滅所斷的斷為三遍知，色界和無色界見滅所斷的斷為四遍知，欲界見道所斷的斷為五遍知，色界和無色界見道所斷的斷為六遍知，順下分結斷為七遍知，色愛盡為八遍知，無色愛盡為九遍知。如果廣義地分別，如三摩呬多地（Samāhita-bhūmi，禪定地）。又有三種解脫門，即空、無愿、無相。這些也如三摩呬多地廣說。其中諸法應當觀察，由幾種作意所思惟，由幾種智所知，由幾種識所識，由幾種遍知所遍知，由幾種解脫門所解脫。應以如是等等無量的觀門，來觀察諸法。處所義，略有三種：一是事依處，二是時依處，三是補特伽羅（Pudgala，人）依處。
事依處，又有三種：一是根本事依處，二是得方便事依處，三是愍他事依處。根本事依處有六種：一是善趣，二是惡趣，三是退墮，四是升進，五是流轉，六是寂滅。得方便事依處，有十二種：即十二種行。一是欲行，二是離行，三是善行，四是不善行，五是苦行，六是非苦行，七是順退分行，八是順進分行，九是染污行，十是清凈行，十一是自義行，十二是他義行。愍他事依處有五種：一是令離欲，二是示現，三是教導，四是贊勵，五是慶慰。
其中，善趣是指人天。惡趣是指那洛迦（Naraka，地獄）等。退墮，又有兩種：一是不方他，二是方他。不方他，是指自然壽命的退減。如壽命一樣，應當知道色、力、安樂、辨等也是如此。方他，是指族姓的退減。
【English Translation】 English version Broadly distinguishing, like the grounds corresponding to the five consciousnesses and the mind ground. Furthermore, there are nine kinds of comprehensive knowledge (遍知, bianzhi). Namely: the severance of what is severed by views of suffering and origination in the desire realm is the first comprehensive knowledge; the severance of what is severed by views of suffering and origination in the form and formless realms is the second comprehensive knowledge; the severance of what is severed by views of cessation in the desire realm is the third comprehensive knowledge; the severance of what is severed by views of cessation in the form and formless realms is the fourth comprehensive knowledge; the severance of what is severed by views of the path in the desire realm is the fifth comprehensive knowledge; the severance of what is severed by views of the path in the form and formless realms is the sixth comprehensive knowledge; the severance of the fetters leading to lower realms is the seventh comprehensive knowledge; the exhaustion of desire for form is the eighth comprehensive knowledge; the exhaustion of desire for the formless is the ninth comprehensive knowledge. If broadly distinguished, like the Samāhita-bhūmi (三摩呬多地, meditative state). Furthermore, there are three doors to liberation, namely emptiness, wishlessness, and signlessness. These are also extensively explained as in the Samāhita-bhūmi. Among these, phenomena should be observed: by how many kinds of attention are they contemplated, by how many kinds of wisdom are they known, by how many kinds of consciousness are they cognized, by how many kinds of comprehensive knowledge are they comprehensively known, by how many kinds of doors to liberation are they liberated. With such countless modes of observation, one should observe phenomena. The meaning of 'location' is briefly threefold: first, the location of dependence on things; second, the location of dependence on time; third, the location of dependence on a Pudgala (補特伽羅, person).
The location of dependence on things is again threefold: first, the fundamental location of dependence on things; second, the location of dependence on the means of attainment; third, the location of dependence on compassion for others. The fundamental location of dependence on things is sixfold: first, the good destinies; second, the bad destinies; third, decline; fourth, progress; fifth, transmigration; sixth, quiescence. The location of dependence on the means of attainment is twelvefold: namely, the twelve kinds of conduct. First, conduct of desire; second, conduct of detachment; third, virtuous conduct; fourth, non-virtuous conduct; fifth, painful conduct; sixth, non-painful conduct; seventh, conduct conducive to decline; eighth, conduct conducive to progress; ninth, defiled conduct; tenth, pure conduct; eleventh, conduct for one's own benefit; twelfth, conduct for the benefit of others. The location of dependence on compassion for others is fivefold: first, causing detachment from desire; second, showing; third, teaching; fourth, praising and encouraging; fifth, congratulating and comforting.
Among these, 'good destinies' refers to humans and gods. 'Bad destinies' refers to Naraka (那洛迦, hells), etc. 'Decline' is again twofold: first, not due to others; second, due to others. 'Not due to others' refers to the natural decline of lifespan. Just as with lifespan, one should know that it is also the same with form, strength, ease, eloquence, etc. 'Due to others' refers to the decline of lineage.
自在增上退減。少枝屬言不肅弊惡慧。不能證獲微妙廣大色香味觸。于諸勝妙所受用具心不喜樂。如是等類名為退墮。翻此退墮如其所應。即名升進。流轉者。謂即此善趣惡趣退墮升進。寂滅者。謂有餘依無餘依寂滅界。
欲行者。如十種欲所引中說。離行者。謂即于彼所受用事。知無常已厭欲出家。受持禁戒守護根門等。善行者。謂施戒修有漏善行。不善行者。謂三種惡行。苦行者。謂露形無衣。如是等乃至廣說。非苦行者。謂受用如法所得資具。棄捨樂行遠離二邊。所謂受用欲樂行邊及與受用自苦行邊。勤行中道依止於法。求衣缽等及正受用。順退分行者。謂若行能障升進分等。順進分行者。謂與上相違。染污行者。如鸚鵡經說。略有三種。謂業雜染。煩惱雜染。流轉雜染。當知此等有九根本句。謂業雜染有三句。一貪二瞋三癡。煩惱雜染有四句。謂四顛倒。流轉雜染有二句。謂無明及有愛。所以者何。由三不善根生起種種業雜染故。由四顛倒能發種種煩惱雜染故。由無明門引生種種諸出家者流轉雜染故。由有愛門引生種種諸在家者流轉雜染故。清凈行者。略有三學五地。此三學等。當知亦有九根本句。謂增上戒學增上心學所攝無貪無瞋無癡在資糧地及方便地。增上慧學所攝四無顛倒明及解脫在見地修地及
【現代漢語翻譯】 現代漢語譯本 自在增上退減：指眾生的狀態，有時自在，有時增長，有時退步，有時減少。 少枝屬言不肅弊惡慧：指那些缺乏嚴謹的智慧，言語輕率，行為弊端，充滿惡劣的見解的人。 不能證獲微妙廣大色香味觸：他們無法證得精妙、廣大、美好的色、聲、香、味、觸等境界。 于諸勝妙所受用具心不喜樂：對於各種殊勝美好的受用之物，內心並不感到喜悅。 如是等類名為退墮：像這樣的人，被稱為退墮。 翻此退墮如其所應。即名升進：與退墮相反，按照相應的原則行事，就叫做升進。 流轉者。謂即此善趣惡趣退墮升進：流轉，指的是在善趣、惡趣、退墮、升進之間的輪迴。 寂滅者。謂有餘依無餘依寂滅界：寂滅，指的是有餘涅槃和無餘涅槃的境界。
欲行者。如十種欲所引中說：欲行，就像《十種欲所引經》中所說的那樣。 離行者。謂即于彼所受用事。知無常已厭欲出家。受持禁戒守護根門等：離行，指的是對於所受用的事物，認識到它們的無常性，從而厭離慾望而出家，受持戒律，守護六根等。 善行者。謂施戒修有漏善行：善行，指的是佈施、持戒、修行等有漏的善行。 不善行者。謂三種惡行：不善行，指的是三種惡行（身惡行、口惡行、意惡行）。 苦行者。謂露形無衣。如是等乃至廣說：苦行，指的是裸露身體，不穿衣服等等，此處省略更多描述。 非苦行者。謂受用如法所得資具。棄捨樂行遠離二邊。所謂受用欲樂行邊及與受用自苦行邊。勤行中道依止於法。求衣缽等及正受用：非苦行，指的是受用如法獲得的資具，捨棄享樂的極端和自虐的極端，勤奮地奉行中道，依止佛法，尋求衣缽等生活必需品，並正確地使用它們。 順退分行者。謂若行能障升進分等：順退分行，指的是那些會障礙升進的修行。 順進分行者。謂與上相違：順進分行，指的是與上述相反的修行。 染污行者。如鸚鵡經說。略有三種。謂業雜染。煩惱雜染。流轉雜染：染污行，就像《鸚鵡經》所說的那樣，大致有三種：業雜染、煩惱雜染、流轉雜染。 當知此等有九根本句。謂業雜染有三句。一貪二瞋三癡。煩惱雜染有四句。謂四顛倒。流轉雜染有二句。謂無明及有愛：應當知道這些有九個根本的方面。業雜染有三個方面：貪、嗔、癡。煩惱雜染有四個方面：四種顛倒見。流轉雜染有兩個方面：無明和有愛。 所以者何。由三不善根生起種種業雜染故。由四顛倒能發種種煩惱雜染故。由無明門引生種種諸出家者流轉雜染故。由有愛門引生種種諸在家者流轉雜染故：為什麼這麼說呢？因為由貪、嗔、癡這三種不善根會產生各種各樣的業雜染。由四種顛倒見能引發各種各樣的煩惱雜染。由無明之門會引導各種各樣的出家者產生流轉雜染。由有愛之門會引導各種各樣的在家者產生流轉雜染。 清凈行者。略有三學五地。此三學等。當知亦有九根本句。謂增上戒學增上心學所攝無貪無瞋無癡在資糧地及方便地。增上慧學所攝四無顛倒明及解脫在見地修地及：清凈行，大致包括三學和五地。這三學等，也應當知道有九個根本的方面：增上戒學、增上心學所包含的無貪、無嗔、無癡，存在於資糧位和方便位。增上慧學所包含的四種無顛倒的明和解脫，存在於見地、修地以及……
【English Translation】 English version 'Free increase decrease': Refers to the state of sentient beings, sometimes free, sometimes increasing, sometimes decreasing. 'Few branches belong to words, not solemn, bad, evil wisdom': Refers to those who lack rigorous wisdom, speak rashly, behave badly, and are full of evil views. 'Cannot attain subtle, vast color, smell, taste, touch': They cannot attain the subtle, vast, and beautiful realms of color, sound, smell, taste, and touch. 'In all the wonderful things received, the mind is not happy': For all kinds of wonderful and beautiful things, the heart does not feel happy. 'Such categories are called degeneration': People like this are called degeneration. 'Turn this degeneration as it should be. That is called promotion': The opposite of degeneration, acting according to the corresponding principles, is called promotion. 'Transmigration': Refers to the cycle of rebirth between good realms, bad realms, degeneration, and advancement. 'Nirvana': Refers to the realm of Nirvana with remainder and Nirvana without remainder.
'Desire practice': As described in the 'Ten Desires' sutra. 'Leaving practice': Refers to those who, knowing the impermanence of the things they enjoy, renounce desire and leave home, uphold precepts, guard the senses, etc. 'Good practice': Refers to meritorious deeds such as giving, keeping precepts, and cultivating. 'Bad practice': Refers to the three evil deeds (evil deeds of body, speech, and mind). 'Ascetic practice': Refers to exposing the body, not wearing clothes, etc., and so on. 'Non-ascetic practice': Refers to using the resources obtained lawfully, abandoning the extreme of pleasure and the extreme of self-mortification, diligently practicing the Middle Way, relying on the Dharma, seeking clothing and other necessities, and using them correctly. 'Practice that leads to decline': Refers to practices that hinder advancement. 'Practice that leads to progress': Refers to practices that are the opposite of the above. 'Defiled practice': As the 'Parrot Sutra' says, there are roughly three types: karma defilement, affliction defilement, and transmigration defilement. 'It should be known that these have nine fundamental aspects. Karma defilement has three aspects: greed, anger, and delusion. Affliction defilement has four aspects: the four inversions. Transmigration defilement has two aspects: ignorance and craving': It should be known that these have nine fundamental aspects. Karma defilement has three aspects: greed (lobha), anger (dosa), and delusion (moha). Affliction defilement has four aspects: the four inversions (viparyasa). Transmigration defilement has two aspects: ignorance (avidya) and craving (trsna). 'Why is this so? Because the three unwholesome roots give rise to various karma defilements. Because the four inversions can generate various affliction defilements. Because the gate of ignorance leads to various transmigration defilements for those who have left home. Because the gate of craving leads to various transmigration defilements for those who are householders': Why is this so? Because the three unwholesome roots (greed, anger, and delusion) give rise to various karma defilements. Because the four inversions can generate various affliction defilements. Because the gate of ignorance leads to various transmigration defilements for those who have left home. Because the gate of craving leads to various transmigration defilements for those who are householders. 'Pure practice': Roughly includes the three learnings and the five grounds. These three learnings, etc., should also be known to have nine fundamental aspects: the higher training in morality, the higher training in concentration, which include non-greed, non-anger, and non-delusion, exist in the stage of accumulation and the stage of application. The higher training in wisdom, which includes the four non-inverted understandings and liberation, exists in the stage of seeing, the stage of cultivation, and...
究竟地。自義行者。謂自利行如聲聞獨覺。彼雖或時起利他行。然本期愿為自利故亦名自義。他義行者。謂利他行如佛菩薩。究竟利益無量眾生。乃至廣說。
令離欲者。訶毀六種黑品諸行示現過患令離愛慾。示現者。為令受學白品行故示現四種真實道理。教導者。謂示現已得。信解者。令于學處正受正行。由已於彼得自在故。而告之曰。汝等今者于如是如是事。應正作應隨學。贊勵者。謂彼有情若於所知所行所得中心生退屈。爾時稱讚策發彼心。令于所知所行所得中堪有勢力。慶慰者。謂彼有情於法隨法勇猛正行。即應如實贊說令其欣喜。
複次令離欲。示現者。或有令離欲而不示現。如教導他令其離欲。而謂彼曰。如某所言不應作者。汝今必定不應復作。或怖彼言。汝若作者我當解作或復求彼。汝若是我親愛友者必不應作。或復示現不令離欲如處中者。示現有情功德過失。而不遮彼令不造過。或有亦示現亦離欲。如示彼過令其遠離教導者。初未受學令其受學。贊勵者。學已未進令其升進。慶慰者。有五種勝利。一令彼于已所證心得決定。二令余于彼所證勝德起心趣求。三令誹謗者心處中住。四令不信者心生凈信。五令已信者倍復增長。若有慶慰他人善事。當知是人造作增長能感悅意眾天生業。若命終
{ "translations": [ "究竟地（Nirvana）。自義行者（Practitioner of self-benefit）。指那些爲了自身利益而修行的人，例如聲聞（Śrāvaka，弟子）和獨覺（Pratyekabuddha，辟支佛）。他們或許有時也會行利他之事，但其根本目的是爲了自身利益，因此也被稱為自義。他義行者（Practitioner of benefiting others）。指那些爲了利益他人而修行的人，例如佛（Buddha）和菩薩（Bodhisattva）。他們究竟地利益無量眾生，乃至更廣。", "", "令離欲者（One who causes others to be free from desire）。通過訶責和揭示六種黑品（unwholesome qualities）諸行的過患，使人遠離愛慾。示現（Demonstration）。爲了使人學習白品（wholesome qualities）之行，示現四種真實道理。教導者（Instructor）。指在示現之後，使人獲得信解。令于學處正受正行（Cause them to properly receive and practice in the training）。因為已經對這些學處獲得了自在，所以告訴他們：『你們現在對於這些事情，應當正確地去做，應當隨之學習。』贊勵者（Encourager）。指當有情（sentient beings）對於所知、所行、所得感到退縮時，稱讚和策勵他們的心，使他們對於所知、所行、所得能夠具有力量。慶慰者（Rejoicer）。指當有情對於法（Dharma）和隨法（practice in accordance with the Dharma）勇猛精進時，如實地讚揚他們，使他們感到欣喜。", "", "再次，關於令離欲（causing others to be free from desire）。示現（Demonstration）。有時只是令人離欲而不進行示現，例如教導他人使其離欲，並對他們說：『像某人所說的不應該做的事情，你們現在一定不要再做了。』或者用恐嚇的語言對他們說：『如果你們做了，我就要懲罰你們。』或者懇求他們：『如果你們是我的親愛朋友，就一定不要做。』或者只是示現而不令人離欲，例如處於中立地位的人，只是示現有情的功德和過失，而不阻止他們造作惡業。或者既示現又令人離欲，例如揭示過失使他們遠離。教導者（Instructor）。最初未受學的人，令其受學。贊勵者（Encourager）。已經學習但未進步的人，令其提升進步。慶慰者（Rejoicer）。有五種勝利。一是使他們對於自己所證得的產生堅定的信心。二是使其他人對於他們所證得的殊勝功德生起嚮往之心。三是使誹謗者保持中立。四是使不相信的人產生清凈的信心。五是使已經相信的人信心倍增。如果有人慶慰他人的善事，應當知道這個人造作和增長了能夠感得悅意眾天（delightful devas）出生的業。如果命終" ], "english_translations": [ "Ultimately. Self-benefiting practitioners (Svārtha-caryā). These refer to those who practice for their own benefit, such as Śrāvakas (Disciples) and Pratyekabuddhas (Solitary Buddhas). Although they may sometimes engage in benefiting others, their fundamental aim is for their own advantage, hence they are also called self-benefiting. Other-benefiting practitioners (Parārtha-caryā). These refer to those who practice for the benefit of others, such as Buddhas and Bodhisattvas. They ultimately benefit countless sentient beings, and so on.", "", 'Causing others to be free from desire (Virāga). By rebuking and revealing the faults of the six kinds of unwholesome qualities (kṛṣṇa-pakṣa) and their practices, one causes others to be free from desire. Demonstration (Pradarśana). In order to cause others to learn the practices of wholesome qualities (śukla-pakṣa), one demonstrates the four noble truths. Instructor (Anuśāsaka). This refers to, after demonstrating, causing others to gain faith and understanding. Causing them to properly receive and practice in the training (śikṣāpada). Because one has already gained mastery over these trainings, one tells them: \'You should now, regarding these matters, correctly do this and follow this.\' Encourager (Samuttejaka). This refers to when sentient beings feel discouraged about what is known, practiced, and attained, one praises and encourages their minds, causing them to have strength in what is known, practiced, and attained. Rejoicer (Sampramodaka). This refers to when sentient beings are courageous and diligent in the Dharma and practice in accordance with the Dharma, one truthfully praises them, causing them to be delighted.', "", "Again, regarding causing others to be free from desire. Demonstration. Sometimes one only causes others to be free from desire without demonstrating, such as instructing others to be free from desire and saying to them: 'What someone said should not be done, you must not do again now.' Or threatening them: 'If you do it, I will punish you.' Or pleading with them: 'If you are my dear friend, you must not do it.' Or one only demonstrates without causing others to be free from desire, such as those who are neutral, only demonstrating the merits and faults of sentient beings without preventing them from creating evil deeds. Or one both demonstrates and causes others to be free from desire, such as revealing faults to cause them to stay away. Instructor. Those who have not initially received training, one causes them to receive training. Encourager. Those who have already learned but have not progressed, one causes them to advance and progress. Rejoicer. There are five victories. First, it causes them to have firm faith in what they have attained. Second, it causes others to develop a desire for the excellent qualities they have attained. Third, it causes slanderers to remain neutral. Fourth, it causes those who do not believe to develop pure faith. Fifth, it causes those who already believe to increase their faith even more. If someone rejoices in the good deeds of others, one should know that this person is creating and increasing the karma that can cause them to be born among the delightful devas. If one dies" ] }
已。彼彼所生常聞悅意美妙音聲無不悅意。
複次欲行或有能感善趣。如為欲故造后善業。或有能感惡趣。如以非法攝受諸欲離行。行若毀犯能感惡趣。若無毀犯能感善趣。及作寂滅資糧善行。能感善趣及為寂滅資糧。不善行能感惡趣苦行。由依邪見苦自身故能感惡趣。非苦行能為寂滅資糧及感善趣。順退分行能感退墮。順進分行能感升進。染污行能感流轉。清凈行能證寂滅。自義行唯令自己感善趣引升進證寂滅。他義行俱令自他生善趣引升進證寂滅。
如是三事根本事有六種。所謂善趣乃至涅槃。得方便事有十二種謂十二行。悲愍他事有五種。所謂五種悲愍眾生。此中由根本事增上力故。依十二行如其所應令他離欲。乃至慶慰時。
依處者。略有三種。一過去言依。二未來言依。三現在言依。如經廣說。
補特伽羅依處者。謂鈍根等二十七種數取趣應知。
如上所說。事時補特伽羅。佛薄伽梵。依此三處流佈聖教。故名依處。
過患義者。謂于應毀厭義而起毀厭。或法或眾生。
勝利義者略而言之。于可稱讚義而起稱讚。或法或眾生。
所治義者。略而言之。一切雜染行。
能治義者。謂一切清凈行。如貪是所治不凈是能治。瞋是所治慈為能治。如是等盡
【現代漢語翻譯】 現代漢語譯本： 已。彼彼所生之處，常能聽聞悅耳動聽的美妙聲音，沒有不令人感到愉悅的。
其次，想要有所作為，有些行為能夠感得善趣（sugati，好的去處）。例如，爲了滿足慾望而造作未來能夠帶來善果的善業。有些行為則會感得惡趣（durgati，壞的去處）。例如，通過不正當的手段獲取慾望，做出違背正法的行為。行為如果違犯戒律，就會感得惡趣；如果沒有違犯戒律，就能感得善趣。以及，爲了證得寂滅（nirvana，涅槃）而積攢資糧的善行，能夠感得善趣，並且成為證得寂滅的資糧。不善的行為會感得惡趣和苦行。由於依賴邪見（mithyadrishti，錯誤的見解）而折磨自身，會導致感得惡趣。不是爲了寂滅而進行的苦行，不能成為證得寂滅的資糧，也不能感得善趣。順應退步的行為會導致退墮，順應進步的行為會導致提升。染污的行為會導致輪迴流轉，清凈的行為能夠證得寂滅。只為自己利益的行為，只能讓自己感得善趣，獲得提升，證得寂滅。為他人利益的行為，能夠使自己和他人都能生於善趣，獲得提升，證得寂滅。
像這樣，三種根本的事有六種，即所謂的善趣乃至涅槃。獲得方便的事有十二種，即所謂的十二種行為。悲憫他人的事有五種，即所謂的五種悲憫眾生的方式。這裡，由於根本事的力量增強，依據十二種行為，根據具體情況，使他人遠離慾望，乃至進行慶慰。
所依據之處，大致有三種：一是過去言語的依據，二是未來言語的依據，三是現在言語的依據。如同經中所廣泛闡述的那樣。
補特伽羅（pudgala，人）所依據之處，指的是鈍根等二十七種數取趣（samkhya-gati，不同根器的人），應當瞭解。
如上所說，事、時、補特伽羅，佛薄伽梵（Buddha-bhagavan，佛，世尊）依據這三個方面來流佈聖教，因此稱為所依據之處。
過患的含義，指的是對於應該加以毀斥和厭惡的事物，產生毀斥和厭惡，這些事物可以是法，也可以是眾生。
勝利的含義，簡而言之，指的是對於可以稱讚的事物，產生稱讚，這些事物可以是法，也可以是眾生。
所要對治的含義，簡而言之，指的是一切雜染的行為。
能夠對治的含義，指的是一切清凈的行為。例如，貪是所要對治的，不凈觀是能夠對治的；嗔是所要對治的，慈悲是能夠對治的。像這樣等等，都是如此。
【English Translation】 English version: Indeed, in those places where they are born, they constantly hear pleasing and delightful sounds, all of which are agreeable.
Furthermore, in wanting to act, some actions can lead to a good rebirth (sugati). For example, creating good karma for the sake of desires, which will bring about good results in the future. Some actions can lead to a bad rebirth (durgati). For example, acquiring desires through unlawful means, engaging in conduct that deviates from the Dharma. If conduct violates precepts, it can lead to a bad rebirth; if it does not violate precepts, it can lead to a good rebirth. And, performing virtuous actions that accumulate resources for achieving quiescence (nirvana), can lead to a good rebirth and become resources for achieving quiescence. Unwholesome actions lead to bad rebirths and suffering practices. Because of relying on wrong views (mithyadrishti) and afflicting oneself, it can lead to a bad rebirth. Practices of self-mortification that are not for the sake of quiescence cannot become resources for achieving quiescence, nor can they lead to a good rebirth. Actions that lead to decline cause regression; actions that lead to progress cause advancement. Defiled actions cause transmigration; pure actions can realize quiescence. Actions for one's own benefit only allow oneself to experience a good rebirth, lead to advancement, and realize quiescence. Actions for the benefit of others cause both oneself and others to be born in good realms, lead to advancement, and realize quiescence.
Thus, these three fundamental matters have six aspects, namely, the so-called good rebirth up to nirvana. The means of attainment have twelve aspects, namely, the twelve types of conduct. Compassion for others has five aspects, namely, the five ways of being compassionate towards beings. Here, due to the increased power of the fundamental matters, based on the twelve types of conduct, as appropriate, one causes others to be free from desire, up to offering congratulations.
The bases of reliance are roughly of three types: first, reliance on past speech; second, reliance on future speech; third, reliance on present speech, as extensively explained in the sutras.
The bases of reliance for individuals (pudgala) refer to the twenty-seven types of beings (samkhya-gati), such as those with dull faculties, which should be understood.
As mentioned above, the Buddha-bhagavan (Buddha, the Blessed One) disseminates the holy teachings based on these three aspects: matter, time, and individuals. Therefore, they are called the bases of reliance.
The meaning of fault is to generate condemnation and aversion towards things that should be condemned and loathed, whether they are Dharma or beings.
The meaning of victory, in brief, is to generate praise towards things that are praiseworthy, whether they are Dharma or beings.
The meaning of what is to be overcome, in brief, refers to all defiled actions.
The meaning of what can overcome refers to all pure actions. For example, greed is what is to be overcome, and the contemplation of impurity is what can overcome it; hatred is what is to be overcome, and loving-kindness is what can overcome it. And so on, all are like this.
當知略義者。謂說諸法通種類義。
廣義者。謂說諸法別種類義。
複次說不了義經故。說了義經故。
複次略義有二種。一名略。二義略。廣義亦二種。謂名廣。及義廣。如薄伽梵說。舍利子。我能廣略宣說正法。然悟解者甚難可得。于彼經中長行文廣義略伽他義廣文略。
為攝十義故說中間。嗢柁南曰。
諸地相作意 依處德非德 所對治能治 略廣義應知
複次如是略說佛教體性十種義已。諸說法者。應依聖教尋求十種。若具不具既自求已。應為他說。
如是建立文義體性已。諸說法者。應以五相隨順解釋一切佛經。謂初應略說法要。次應說等起。次應釋義。次應釋難。后應辯次第。法者略有十二種。謂契經等十二分教。
契經者。謂縫綴義。多分長行直說攝諸法體。應頌者。謂長行后諷頌及略舉所說不了義經。
記別者。謂廣分別略所舉義及記命過弟子生處。
諷頌者。謂以一句說。或二句說。或三四五六句等說。
自說者謂不請而說。為令弟子得勝解故。為令上品所化眾生安住勝理。自然而說名為自說。如經言。世尊今者自然宣說。
因緣者。謂因請問說。如經言。世尊於一時中因沒力伽羅子。為諸苾芻宣說法要。又依別
【現代漢語翻譯】 現代漢語譯本： 當知略義者，是指宣說諸法共通的種類意義。 廣義者，是指宣說諸法個別的種類意義。 再次，因為宣說不了義經的緣故；也因為宣說了義經的緣故。 再次，略義有兩種：一是名稱簡略，二是意義簡略。廣義也有兩種：一是名稱廣博，二是意義廣博。正如薄伽梵（Bhagavan，世尊）所說：『舍利子（Sariputra），我能廣略地宣說正法，然而能夠領悟理解的人卻非常難得。』在那部經中，長行文是廣義而略文，伽陀（Gatha，偈頌）是義廣而文略。 爲了涵蓋十種意義，所以說中間義。嗢柁南（Udanas，優陀那）說： 『諸地相作意，依處德非德，所對治能治，略廣義應知。』 再次，像這樣簡略地說明佛教體性的十種意義之後，各位說法者，應當依據聖教尋求這十種意義。如果具備或不具備，自己尋求之後，應當為他人宣說。 像這樣建立文義的體性之後，各位說法者，應當以五種方式隨順解釋一切佛經。第一，應當簡略地說法的要點；第二，應當說等起（動機）；第三，應當解釋意義；第四，應當解釋疑難；最後，應當辨明次第。法，簡略來說有十二種，即契經等十二分教。 契經，是指縫綴的意義，大部分用長行文直接敘述，涵蓋諸法的體性。應頌，是指長行文之後的諷頌，以及簡略地舉出所說的不了義經。 記別，是指廣泛地分別簡略舉出的意義，以及記錄命終弟子的生處。 諷頌，是指用一句說，或兩句說，或三四五六句等說。 自說，是指不待請求而說，爲了讓弟子得到殊勝的理解，爲了讓上品根器的所化眾生安住在殊勝的道理上，自然而然地說，稱為自說。如經中所說：『世尊現在自然宣說。』 因緣，是指因為請問而說。如經中所說：『世尊在某個時候，因為沒力伽羅子（Maudgalyayana）的緣故，為各位比丘宣說法要。』又依據其他
【English Translation】 English version: 'Knowing the concise meaning' refers to explaining the common characteristics of all dharmas (phenomena). 'Knowing the extensive meaning' refers to explaining the distinct characteristics of all dharmas. Furthermore, it is because of explaining sutras with provisional meaning (those requiring further interpretation); and because of explaining sutras with definitive meaning (those whose meaning is self-evident). Furthermore, concise meaning has two aspects: one is concise in name, and the other is concise in meaning. Extensive meaning also has two aspects: one is extensive in name, and the other is extensive in meaning. As Bhagavan (the Blessed One) said: 'Sariputra (one of the Buddha's chief disciples), I can extensively and concisely explain the true Dharma, but those who can comprehend it are very rare.' In that sutra, the prose section is extensive in meaning but concise in wording, while the Gatha (verse) is extensive in meaning and concise in wording. To encompass the ten meanings, the intermediate meaning is explained. The Udanas (inspired utterances) says: 'The grounds, characteristics, mental activity, the basis, virtues, non-virtues, what is to be overcome, and the means to overcome – the concise and extensive meanings should be known.' Furthermore, having briefly explained the ten aspects of the nature of Buddhism in this way, all Dharma speakers should seek these ten aspects according to the sacred teachings. Having sought whether they possess them or not, they should then explain them to others. Having established the nature of the text and its meaning in this way, all Dharma speakers should explain all Buddhist scriptures in accordance with five aspects. First, one should briefly state the essentials of the Dharma; second, one should explain the motivation (Samutthana); third, one should explain the meaning; fourth, one should explain the difficulties; and finally, one should clarify the order. The Dharma, briefly speaking, has twelve aspects, namely the twelve divisions of the teachings, such as Sutras. Sutras (discourses) refer to the meaning of 'sewing together,' mostly using prose to directly describe and encompass the nature of all dharmas. Verses (Geya) refer to the verses recited after the prose, and briefly mentioning the sutras with provisional meaning that were spoken. Predictions (Vyakaranas) refer to extensively distinguishing the briefly mentioned meanings, and recording the place of rebirth of disciples who have passed away. Verses (Gathas) refer to speaking in one line, or two lines, or three, four, five, six lines, and so on. Self-utterances (Udanas) refer to speaking without being asked, in order to enable disciples to gain superior understanding, and to enable beings of superior faculties to abide in superior principles. Speaking spontaneously is called self-utterance. As it says in the sutra: 'The World Honored One now spontaneously proclaims.' Causation (Nidanas) refers to speaking because of a question. As it says in the sutra: 'The World Honored One, at one time, because of Maudgalyayana (one of the Buddha's chief disciples), proclaimed the essentials of the Dharma to the monks.' Also, according to other
解脫增上道毗奈耶所有言說。謂依如是如是因緣。依如是如是事。世尊說如是如是語。是名因緣。
譬喻者。謂有譬喻經。由譬喻故隱義明瞭。本事者。謂除本生宣說前際諸所有事。
本生者。謂宣說己身於過去世行菩薩行時諸本生事。
方廣者。謂說菩薩道如說十地四菩薩行等。及說如來百四十不共佛法。謂四一切種清凈乃至一切種妙智。如菩薩地廣說。又法無量故。義深廣故。時長遠故。謂極勇猛經三大劫阿僧企耶方得成滿故名方廣。
希法者。謂佛及諸弟子說希奇法。如諸經中。因希有事故起于言說。
論議者。謂諸經所攝摩怛履迦。且如諸了義經皆名摩怛履迦。所謂如來自廣分別諸法體相。又諸弟子已見聖蹟。依自所證無倒顯示諸法體相。亦名摩怛履迦。摩怛履迦亦名阿毗達磨。猶如世間一切書算詩論。皆有本母當知經中研究法相。所有言說亦復如是。又如世間若無諸字本母字不顯了。如是十二分教中若不建立諸法體相法不明瞭。若建立已。諸法自相共相皆得顯現。又復能顯無雜法相故。即此摩怛履迦名阿毗達磨。依此摩怛履迦所餘解釋諸經義者亦名鄔波第鑠。
等起者。略有三種。謂事時補特伽羅。依處別故。如經中說。于如是時。為如是補特伽羅。依如是行。令彼
【現代漢語翻譯】 現代漢語譯本：解脫增上道毗奈耶（Vinaya，戒律）的所有言說，是指依據這樣這樣的因緣（hetu-pratyaya，原因和條件），依據這樣這樣的事情，世尊（Bhagavan，佛）說了這樣這樣的話。這叫做因緣。
譬喻，是指有譬喻的經典。由於譬喻的緣故，隱晦的意義變得明瞭。本事，是指除了本生之外，宣說過去世的所有事情。
本生，是指宣說自己（佛陀）在過去世行菩薩道時，所經歷的各種本生故事。
方廣，是指宣說菩薩道，例如宣說十地（daśa-bhūmi，菩薩修行的十個階段）、四菩薩行等等。以及宣說如來（Tathagata，佛）的一百四十種不共佛法，即四一切種清凈，乃至一切種妙智，如《菩薩地》中廣說。又因為法無量，意義深廣，時間長遠，即極勇猛地經歷三大阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）才能圓滿成就，所以叫做方廣。
希法，是指佛和他的弟子們所說的稀奇的法。例如在各種經典中，因為稀有的事情而引發的言說。
論議，是指各種經典所包含的摩怛履迦（mātṛka，論母）。例如，所有了義經（nītārtha-sūtra，直接闡述究竟真理的經典）都叫做摩怛履迦。也就是如來親自廣泛地分別諸法的體相。另外，已經見到聖蹟的弟子們，依據自己所證悟的，毫無顛倒地顯示諸法的體相，也叫做摩怛履迦。摩怛履迦也叫做阿毗達磨（Abhidharma，論藏）。就像世間的一切書算詩論，都有其根本一樣，應當知道經典中研究法相的所有言說也是如此。又如世間如果沒有諸字的根本，字就無法顯現。這樣，十二分教（dvādaśāṅga-buddhavacana，佛經的十二種分類）中如果不建立諸法的體相，法就無法明瞭。如果建立了，諸法的自相和共相就都能顯現。並且能夠顯現沒有雜染的法相，因此這摩怛履迦就叫做阿毗達磨。依據這摩怛履迦，其餘解釋經典意義的，也叫做鄔波第鑠（upadeśa，教導）。
等起，大概有三種，即事情、時間和補特伽羅（pudgala，人），因為所依據的處所不同。如經典中所說，在這樣的時間，為這樣的補特伽羅，依據這樣的行為，令他們...
【English Translation】 English version: All the statements pertaining to the Vinaya (discipline) that enhances liberation, refer to the fact that based on such and such causes and conditions (hetu-pratyaya), and based on such and such events, the Bhagavan (Buddha) spoke such and such words. This is called causation.
'Similes' refer to the sutras containing similes. Because of the similes, the hidden meanings become clear. 'Accounts' refer to all the events of the past, excluding the Jatakas (birth stories).
'Birth Stories' refer to the accounts of the previous lives of oneself (the Buddha) when practicing the Bodhisattva path.
'Extensive Teachings' refer to the teachings on the Bodhisattva path, such as the ten stages (daśa-bhūmi) and the four practices of a Bodhisattva. It also refers to the one hundred and forty unique qualities of a Tathagata (Buddha), namely the four kinds of purity in all respects, up to the perfect wisdom in all respects, as explained extensively in the Bodhisattva-bhumi. Furthermore, because the Dharma is immeasurable, the meaning is profound and vast, and the time is long, i.e., it takes three great asamkhyeya-kalpas (incalculable eons) of extreme diligence to achieve fulfillment, hence it is called Extensive Teachings.
'Marvelous Teachings' refer to the marvelous teachings spoken by the Buddha and his disciples. For example, in various sutras, speech arises because of marvelous events.
'Discussions' refer to the Matrikas (matrices) contained in various sutras. For example, all definitive sutras (nītārtha-sūtra) are called Matrikas. That is, the Tathagata personally and extensively distinguishes the characteristics of all dharmas. Furthermore, disciples who have seen the holy traces, based on their own realization, display the characteristics of all dharmas without error, and this is also called Matrika. Matrika is also called Abhidharma (higher knowledge). Just as all books, calculations, and poems in the world have their roots, so too should it be understood that all statements in the sutras that study the characteristics of dharmas are like this. Furthermore, just as if there were no root of letters in the world, the letters would not be manifest, so too, if the characteristics of dharmas were not established in the twelve divisions of the teachings (dvādaśāṅga-buddhavacana), the Dharma would not be clear. If they are established, the self-characteristics and common characteristics of all dharmas will be manifest. And because it can manifest the characteristics of dharmas without impurities, this Matrika is called Abhidharma. Based on this Matrika, the rest that explains the meaning of the sutras is also called Upadesha (instruction).
'Arising' roughly has three types, namely events, time, and the Pudgala (person), because of the difference in the place of reliance. As it is said in the sutras, at such a time, for such a Pudgala, based on such an action, to cause them...
離欲乃至慶慰。
義者。略有二種。一總義。二別義。當知總義復有四種。一引了義經。二分別事究竟。三行。四果。行復二種。謂邪行正行。果亦二種。謂邪行果正行果。當知別義亦有四種。一分別差別名。二分別自體相。三訓釋名言。四義門差別。訓釋名言復由五種方便。一由相。二由自體。三由業。四由法。五由因果。義門差別亦有五種。應知。一自體差別。二界差別。三時差別。四位差別。五補特伽羅差別。自體差別者。謂色自體有十色處差別。受自體有三受差別。想自體有六想差別。行自體有三行差別。識自體有六識差別。如是等類自體差別應知。界差別者。謂欲界色界無色界。時差別者。謂去來今。位差別者。當知差別二十五種。謂下中上三位。苦樂不苦不樂三位。善不善無記三位。聞思修三位。增上戒增上心增上慧三位。內外二位。所取能取二位。所治能治二位。現前不現前二位。及因果二位。補特伽羅差別者。如前所說二十七種。應知。
釋難者。若自設難若他設難。皆應解釋。當知設難略有五因。一為未了義得顯了故。如言此文有何義耶。二語相違故如言。何故薄伽梵前後說異。三理相違故。如有顯示與。四道理相違之義四不定顯示故。如言何故薄伽梵於一種義種種異門差別顯示。五
【現代漢語翻譯】 現代漢語譯本：從離欲開始，直至慶慰（感到歡欣）。
義的解釋。大致有兩種：一是總義，二是別義。應當知道總義又有四種：一是引導瞭解經文，二是分別事究竟，三是行，四是果。行又有兩種，即邪行和正行。果也有兩種，即邪行之果和正行之果。應當知道別義也有四種：一是分別差別的名稱，二是分別自體的相狀，三是訓釋名言，四是義門差別。訓釋名言又由五種方便：一是由相，二是由自體，三是由業，四是由法，五是由因果。義門差別也有五種，應當知道：一是自體差別，二是界差別，三是時差別，四是位差別，五是補特伽羅（人）差別。自體差別是指，比如色自體有十色處差別，受自體有三受差別，想自體有六想差別，行自體有三行差別，識自體有六識差別。像這樣等等的自體差別應當知道。界差別是指，比如欲界沒有（某種東西）。時差別是指，過去、未來、現在。位差別，應當知道差別有二十五種，即下、中、上三位，苦、樂、不苦不樂三位，善、不善、無記三位，聞、思、修三位，增上戒、增上心、增上慧三位，內、外二位，所取、能取二位，所治、能治二位，現前、不現前二位，以及因、果二位。補特伽羅（人）差別，如前面所說的二十七種，應當知道。
解釋疑問。無論是自己提出疑問還是他人提出疑問，都應當解釋。應當知道提出疑問大致有五個原因：一是為使未了解的意義得以顯明，比如問：『這段文字有什麼意義呢？』二是語言互相違背，比如問：『為什麼薄伽梵（世尊）前後所說不同呢？』三是道理互相違背，比如有顯示給予。四是道理互相違背的意義，四是不定顯示，比如問：『為什麼薄伽梵（世尊）對於一種意義用種種不同的方式差別顯示呢？』五
【English Translation】 English version: From detachment to even rejoicing (feeling delighted).
The meaning. Broadly speaking, there are two types: one is the general meaning, and the other is the specific meaning. It should be known that the general meaning has four aspects: first, guiding to understand the scriptures; second, distinguishing the ultimate nature of things; third, practice; and fourth, result. Practice also has two types, namely, wrong practice and right practice. Result also has two types, namely, the result of wrong practice and the result of right practice. It should be known that the specific meaning also has four aspects: first, distinguishing different names; second, distinguishing the characteristics of the self-nature; third, explaining the meaning of terms; and fourth, the differences in the aspects of meaning. Explaining the meaning of terms is further facilitated by five means: first, by characteristics; second, by self-nature; third, by action; fourth, by dharma (law); and fifth, by cause and effect. The differences in the aspects of meaning also have five types, which should be known: first, differences in self-nature; second, differences in realms; third, differences in time; fourth, differences in positions; and fifth, differences in Pudgala (person). Differences in self-nature refer to, for example, the self-nature of form having ten different aspects of sense bases, the self-nature of feeling having three different types of feeling, the self-nature of perception having six different types of perception, the self-nature of volition having three different types of volition, and the self-nature of consciousness having six different types of consciousness. Such differences in self-nature should be known. Differences in realms refer to, for example, the desire realm lacking (something). Differences in time refer to the past, future, and present. Differences in positions, it should be known that there are twenty-five types of differences, namely, the three positions of lower, middle, and upper; the three positions of suffering, pleasure, and neither suffering nor pleasure; the three positions of good, non-good, and neutral; the three positions of hearing, thinking, and meditating; the three positions of higher morality, higher concentration, and higher wisdom; the two positions of internal and external; the two positions of what is grasped and what grasps; the two positions of what is to be subdued and what subdues; the two positions of present and non-present; and the two positions of cause and effect. Differences in Pudgala (person), as mentioned earlier in the twenty-seven types, should be known.
Answering questions. Whether one raises questions oneself or others raise questions, they should be answered. It should be known that there are roughly five reasons for raising questions: first, to clarify meanings that are not yet understood, such as asking: 'What is the meaning of this passage?' Second, because the language contradicts itself, such as asking: 'Why do the words of the Bhagavan (World Honored One) differ from beginning to end?' Third, because the principles contradict each other, such as displaying giving. Fourth, the meaning of principles contradicting each other, four is indefinite display, such as asking: 'Why does the Bhagavan (World Honored One) display one meaning in various different ways?' Five
究竟不可見故。如言內我之體有何相貌而常恒不變自性正住。如是等類。
於此五難。如其次第應當解釋。謂于不了義難方便顯了于語相違難隨順會通。如於語相違難隨順會通。如是于不定顯示難究竟不可見難亦爾。于理相違難。或以黑教道理而判決之。或復顯示四種道理。或顯因果相應道理。謂此言顯果。或復顯因。又于問難應設四記。決定記者。謂為如理問者無倒建立諸法體相故。分別記者。謂為如理不如理問者開示差別相故。反詰記者。謂為止息戲諍論故。默置記者。有四種因。謂無體性故。乃至彼相法爾故。如前已說。若廣分別如思所成地。又如有問如來滅后為有為無等。此於世俗諦及勝義諦理趣皆不可記。是故默置。以約勝義無如來故。不可記別。若約世俗所依能依。道理違故。及斷滅果非真實故。亦不可記。如來滅后是有無等。
次第者。略有三種。一圓滿次第。二解釋次第。三能成次第。為顯此三次第略引聖教。如世尊言。我出家時盛美第一盛美最極盛美。此言即顯盛美。圓滿次第。又復說言。曾處我父凈飯王宮顏容端正。乃至廣說。此言即顯盛美。解釋次第。又言。為何義故盛美出家。由見老病死等法故。此言即顯能成次第。又復經中略說諸法。如言三受苦樂不苦不樂。如是等。此中唯
【現代漢語翻譯】 現代漢語譯本：究竟不可見之故。例如，如果有人問『內在的我的本體有什麼樣的相貌，能夠常恒不變，自性正直安住？』像這樣的問題。 對於這五種難題，應當按照次第進行解釋。對於不了義的難題，要用方便法門來顯了其義；對於語言上互相違背的難題，要隨順義理進行會通。就像會通語言上互相違背的難題一樣，對於顯示不定的難題和究竟不可見的難題，也應如此處理。對於義理上互相違背的難題，或者用黑教的道理來判決，或者顯示四種道理，或者顯示因果相應的道理，即這個言語顯示的是果，或者顯示的是因。另外，對於問難，應當設定四種記別：決定記，是爲了對於如理提問的人，無倒地建立諸法的體相；分別記，是爲了對於如理或不如理提問的人，開示其差別相；反詰記，是爲了止息戲論諍論；默置記，有四種原因，即因為沒有體性等，乃至彼相是法爾如此，如前已說。如果廣為分別，就像《思所成地》所說的那樣。又如有提問，如來滅度后是有還是無等等。這在世俗諦和勝義諦的理趣上都不可記別，所以默然不答。因為從勝義諦的角度來說，沒有如來，所以不可記別。如果從世俗諦的角度來說，所依和能依的道理相違背，以及斷滅的果不是真實的，所以也不可記別。如來滅度后是有還是無等等。 次第，略有三種：一是圓滿次第，二是解釋次第，三是能成次第。爲了顯示這三種次第，略引聖教為例。如世尊所說：『我出家時，盛美第一，盛美最極，盛美。』這句話就顯示了盛美的圓滿次第。又說：『曾處我父凈飯王（Śuddhodana）宮，顏容端正。』乃至廣說。這句話就顯示了盛美的解釋次第。又說：『為何義故盛美出家？由見老病死等法故。』這句話就顯示了能成次第。又如經中略說諸法，如說三受，苦受、樂受、不苦不樂受。像這樣等。此中唯
【English Translation】 English version: Because it is ultimately invisible. For example, if someone asks, 'What is the appearance of the inner self, which is constantly unchanging, and whose nature is upright and abiding?' Questions of this kind. Regarding these five difficulties, they should be explained in order. For difficulties of provisional meaning (neyārtha), the meaning should be revealed through skillful means; for difficulties of contradictory statements, they should be reconciled in accordance with the meaning. Just as difficulties of contradictory statements are reconciled, so too should difficulties of indefinite indication and ultimately invisible. For difficulties of logical contradiction, they should be judged by the principles of the Black Teachings, or the four principles should be shown, or the principle of corresponding cause and effect should be shown, that is, this statement shows the effect, or it shows the cause. Furthermore, four kinds of responses should be set up for questions: definitive response, which is for those who ask appropriately, to establish the characteristics of phenomena without error; analytical response, which is for those who ask appropriately or inappropriately, to reveal the differences; counter-questioning response, which is to stop frivolous disputes; silent response, which has four reasons, namely, because there is no entity, etc., and because that appearance is naturally so, as previously stated. If explained in detail, it is like the Thinking-Accomplished Ground (思所成地). Furthermore, if there is a question such as whether the Tathāgata (如來) exists or does not exist after extinction, etc., this cannot be specified in terms of both conventional truth (saṃvṛti-satya) and ultimate truth (paramārtha-satya), so it is kept silent. Because from the perspective of ultimate truth, there is no Tathāgata, it cannot be specified. If from the perspective of conventional truth, the reason for the support and the supported are contradictory, and the result of annihilation is not real, it also cannot be specified. Whether the Tathāgata exists or does not exist after extinction, etc. Order has roughly three types: first, complete order; second, explanatory order; third, enabling order. To show these three orders, let us briefly cite the holy teachings as examples. As the World-Honored One (世尊) said, 'When I renounced the household life, I was supremely beautiful, most extremely beautiful, beautiful.' This statement shows the complete order of beauty. He also said, 'I once lived in the palace of my father, King Śuddhodana (凈飯王), with a handsome appearance,' and so on. This statement shows the explanatory order of beauty. He also said, 'For what reason did I renounce the household life with beauty? Because I saw the laws of old age, sickness, death, etc.' This statement shows the enabling order. Furthermore, the scriptures briefly describe phenomena, such as the three feelings: painful feeling, pleasant feeling, neither painful nor pleasant feeling. Like this, etc. Here only
顯圓滿次第。由所餘句圓滿此受。故名圓滿。如受應知四聖諦中。先說初句。後後次第隨順分析亦爾。能成次第有二種。或以前句成立后句。或以後句成立前句。當知解釋次第亦爾。
師者。謂成就十法。名說法師眾相圓滿。一善於法義。謂於六種法十種義善能解了。二能廣宣說。謂多聞聞持其聞積集。三具足無畏。謂于剎帝利等勝大眾中宣說正法無有怯懼。又因此故聲不嘶破腋不流汗念無忘失。四言詞善巧。謂語工圓滿八分成就言詞具足處眾說法。語工圓滿者。謂文句相應助伴等。乃至廣說。八分成就者。謂上首美妙等。乃至廣說。五善方便說。謂二十種善方便說如以時殷重等相。六具足成就法隨法行。謂不唯聽聞語言為極要如說行七威儀具足。謂說正法時。手足不亂不搖頭動眉。口面支節無有改變。進止去來端嚴庠序。八勇猛精勤。謂常樂聽聞所未聞法。于已聞法轉令明凈。不捨瑜伽不捨作意心不捨離內奢摩他。九無有疲厭。謂為四眾廣宣妙法身心無倦。十具足忍力。謂罵弄訶責終不反報。若被輕蔑不生忿戚。乃至廣說。
說眾者。謂處於五眾宣八種言。何等為八。一可喜樂言。二善開發言。三善釋難言。四善分析言。五善順入言。六引余證言。七勝辯才言。八隨宗趣言。
五眾者。一在家眾
【現代漢語翻譯】 現代漢語譯本：顯現圓滿次第。由剩餘的語句來圓滿這個接受（受，指領受、接受教義）。因此稱為『圓滿』。如同在接受時應當瞭解四聖諦，先說第一句，然後後面的次第也隨順分析一樣。能夠成就次第有兩種：或者以前面的語句成立後面的語句，或者以後面的語句成立前面的語句。應當知道解釋的次第也是這樣。
『師』（說法師）是指成就十種功德的人，稱為說法師，具備圓滿的相。一、善於法義：指對於六種法和十種義能夠很好地理解。二、能夠廣泛宣說：指博學多聞，能夠憶持所聞，並且積累所聞。三、具足無畏：指在剎帝利（Kshatriya，古印度社會階層，指武士或統治者）等殊勝的大眾中宣說正法而沒有怯懼。又因為這個緣故，聲音不會嘶啞破裂，腋下不會流汗，念頭不會忘失。四、言辭善巧：指語言工巧圓滿，八分成就，言辭具足，在眾人中說法。語言工巧圓滿，是指文句相應，有助伴等，乃至廣說。八分成就，是指上首美妙等，乃至廣說。五、善於方便說：指二十種善巧方便的說法，如以時、殷重等相。六、具足成就法隨法行：指不只是聽聞語言作為最重要的，如所說而行。七、威儀具足：指在說正法的時候，手足不亂動，不搖頭動眉，口面支節沒有改變，進退去來端莊有秩序。八、勇猛精勤：指常常樂於聽聞沒有聽聞過的法，對於已經聽聞過的法，使其更加明凈，不捨棄瑜伽（Yoga，指修行），不捨棄作意（Manasikara，指專注），內心不捨離奢摩他（Samatha，止觀中的止）。九、沒有疲厭：指為四眾廣泛宣說妙法，身心沒有疲倦。十、具足忍力：指被罵、被戲弄、被呵責，始終不反報。如果被輕蔑，不生忿怒怨恨，乃至廣說。
『說眾』（說法聽眾）是指處於五種聽眾之中，宣說八種言辭。哪八種呢？一、可喜樂言。二、善於開發言。三、善於解釋疑難的言辭。四、善於分析的言辭。五、善於順入的言辭。六、引用其他證據的言辭。七、殊勝辯才的言辭。八、隨順宗趣的言辭。
五眾是指：一、在家眾。
【English Translation】 English version: Manifesting the complete stage. This acceptance (受, refers to receiving and accepting the teachings) is completed by the remaining sentences. Therefore, it is called 'complete'. Just as one should understand the Four Noble Truths when accepting, first stating the initial sentence, and then analyzing the subsequent order accordingly. There are two ways to achieve order: either the preceding sentence establishes the following sentence, or the following sentence establishes the preceding sentence. It should be known that the order of explanation is also like this.
'Teacher' (Dharma teacher) refers to someone who has achieved ten virtues, called a Dharma teacher, possessing complete characteristics. 1. Skilled in Dharma meanings: refers to being able to understand the six types of Dharma and ten types of meanings well. 2. Able to widely proclaim: refers to being learned and able to remember what is heard, and accumulate what is heard. 3. Possessing fearlessness: refers to proclaiming the correct Dharma without fear in noble assemblies such as Kshatriyas (Kshatriya, ancient Indian social class, referring to warriors or rulers). Also, for this reason, the voice will not become hoarse or broken, there will be no sweat under the armpits, and thoughts will not be forgotten. 4. Skilled in speech: refers to language being skillful and complete, achieving eight aspects, speech being complete, speaking in the assembly. Language being skillful and complete refers to sentences being corresponding, having helpers, etc., and so on. Achieving eight aspects refers to being foremost and wonderful, etc., and so on. 5. Skilled in expedient speech: refers to twenty types of skillful and expedient speech, such as with timeliness, earnestness, etc. 6. Fully accomplishing Dharma practice according to the Dharma: refers to not only listening to language as the most important, but acting as said. 7. Possessing dignified demeanor: refers to not moving hands and feet randomly, not shaking the head or moving the eyebrows, the mouth, face, and limbs not changing when speaking the correct Dharma, advancing and retreating with dignified order. 8. Courageous and diligent: refers to always being happy to hear Dharma that has not been heard, making the Dharma that has already been heard even clearer, not abandoning Yoga (Yoga, refers to practice), not abandoning Manasikara (Manasikara, refers to attention), and the mind not abandoning Samatha (Samatha, cessation in Samatha-Vipassana). 9. Without fatigue: refers to widely proclaiming the wonderful Dharma for the four assemblies, the body and mind not being tired. 10. Possessing forbearance: refers to never retaliating when being scolded, teased, or rebuked. If being despised, not generating anger or resentment, and so on.
'Speaking assembly' (Dharma audience) refers to being among the five types of audiences, proclaiming eight types of speech. What are the eight? 1. Speech that is pleasing and joyful. 2. Speech that is good at developing. 3. Speech that is good at explaining difficulties. 4. Speech that is good at analyzing. 5. Speech that is good at conforming. 6. Speech that quotes other evidence. 7. Speech of superior eloquence. 8. Speech that conforms to the doctrine.
The five assemblies refer to: 1. The lay assembly.
。二出家眾。三清凈信眾。四邪怨眾。五中平眾。
可喜樂言者。有五種相應知。一有證因。二有譬喻。三語業具足。四文字句美。五言詞顯了。善開發言者。開深隱義令顯現故。辯粗顯義令深邃故。
善釋難言者。能善解釋五種難故。如前應知。善分析言者。析一一法依增一道理乃至十種。或復過此善分別故。如依一法建立。二種三種四念住等。乃至廣說。
善順入言者。唯善顯釋契經應頌等十二分教終不引攝邪道異論。
引余證言者。謂引余經成立所說。
勝辯才言者。隨自所忍善分別義。
隨宗趣言者。謂依摩怛履迦分別顯示。或依余無倒說者所說言教如理解釋。
複次處在家眾。應依毀諸惡行稱讚善行現前說法。令其止息及進修故。處出家眾。應依增上戒等三學現前說法。令彼速疾修圓滿故。處凈等眾。應依聖教廣大威德現前說法如其次第令倍增長。令處中住。令生凈信故。
顯揚聖教論卷第十二 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十三
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之九
聽者。謂說法師說正法要。安處聽者。令住恭敬無倒聽聞。問何故安處。答謂或由一因或乃至十
【現代漢語翻譯】 二、出家眾（離開家庭，修行佛法的僧侶）。三、清凈信眾（具有清凈信仰的信徒）。四、邪怨眾（持邪見或心懷怨恨的人）。五、中平眾（既不特別好也不特別壞的人）。
可喜樂言者，有五種相應知：一、有證因（有證據支援的原因）。二、有譬喻（使用比喻）。三、語業具足（言語行為完善）。四、文字句美（文字和句子優美）。五、言詞顯了（言辭清晰明瞭）。善開發言者，開深隱義令顯現故（善於啓發的人，能將深奧隱晦的意義顯現出來），辯粗顯義令深邃故（能將粗淺顯明的意義變得深刻）。
善釋難言者，能善解釋五種難故（善於解釋困難問題的人，能很好地解釋五種困難）。如前應知（如前面所說應該知道）。善分析言者，析一一法依增一道理乃至十種（善於分析的人，分析每一個法，依據從一種道理到十種道理的增進），或復過此善分別故（或者超過這些，善於分別）。如依一法建立，二種三種四念住等（例如，依據一個法建立兩種、三種、四種念住等），乃至廣說（乃至廣泛地解說）。
善順入言者，唯善顯釋契經應頌等十二分教（善於順應進入的人，只是善於顯明解釋契經、應頌等十二分教），終不引攝邪道異論（最終不會引用或採納邪道或不同的理論）。
引余證言者，謂引余經成立所說（引用其他證據的人，是指引用其他經典來成立所說的話）。
勝辯才言者，隨自所忍善分別義（具有卓越辯才的人，能根據自己所理解的，很好地分辨意義）。
隨宗趣言者，謂依摩怛履迦（Matrika，論母）分別顯示（隨順宗義的人，是指依據《摩怛履迦》分別顯示），或依余無倒說者所說言教如理解釋（或者依據其他沒有顛倒的說法者所說的言教，如理如實地解釋）。
複次，處在家眾（再次，對於在家信徒），應依毀諸惡行稱讚善行現前說法（應該依據毀壞各種惡行，稱讚各種善行，來進行說法），令其止息及進修故（使他們停止惡行並進一步修行）。處出家眾（對於出家眾），應依增上戒等三學現前說法（應該依據增上戒（Adhisila）、增上定（Adhicitta）、增上慧（Adhiprajna）等三學來進行說法），令彼速疾修圓滿故（使他們迅速地修行圓滿）。處凈等眾（對於清凈的信徒等），應依聖教廣大威德現前說法（應該依據聖教的廣大威德來進行說法），如其次第令倍增長（按照次序使他們的功德倍增），令處中住（使他們安住于中道），令生凈信故（使他們生起清凈的信心）。
《顯揚聖教論》卷第十二 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第十三
無著菩薩造
三藏法師玄奘奉 詔譯攝凈義品第二之九
聽者，謂說法師說正法要（聽者，是指說法師宣說正法的要義），安處聽者，令住恭敬無倒聽聞（安置聽者，使他們保持恭敬，沒有顛倒地聽聞）。問：何故安處（問：為什麼安置聽者）？答：謂或由一因或乃至十（答：因為或者由於一個原因，或者乃至十個原因）。
【English Translation】 Two, the Sangha (monks and nuns who have left their homes to practice the Dharma). Three, pure believers (devotees with pure faith). Four, those with evil intentions and resentment (those who hold wrong views or harbor resentment). Five, those who are neutral (those who are neither particularly good nor particularly bad).
One who speaks delightfully should be known to possess five qualities: First, having supporting evidence (having reasons supported by evidence). Second, using analogies (using metaphors). Third, having complete verbal actions (having perfect speech conduct). Fourth, having beautiful words and sentences (having elegant words and sentences). Fifth, having clear and distinct language (having clear and understandable language). One who is good at developing speech is one who reveals deep and hidden meanings, and one who makes profound the coarse and obvious meanings.
One who is good at explaining difficult points is one who can skillfully explain five kinds of difficulties. This should be understood as before. One who is good at analyzing is one who analyzes each and every Dharma according to one to ten increasing principles, or even more than that, skillfully distinguishing them. For example, based on one Dharma, establishing two, three, or four foundations of mindfulness (Sati-patthana), and so on, extensively explaining them.
One who is good at entering in accordance is one who only skillfully reveals and explains the twelve divisions of teachings, such as Sutras and Gathas, and never introduces or adopts heterodox or divergent theories.
One who quotes other evidence is one who quotes other Sutras to establish what is being said.
One who has superior eloquence is one who skillfully distinguishes meanings according to their own understanding.
One who follows the tenets of the school is one who explains and reveals according to the Matrika (the 'mother' of treatises), or explains the teachings spoken by others who speak without inversion, according to reason and reality.
Furthermore, for laypeople, one should preach by denouncing evil deeds and praising good deeds, so that they may cease evil actions and advance in their practice. For the Sangha, one should preach based on the three higher trainings, namely, higher morality (Adhisila), higher concentration (Adhicitta), and higher wisdom (Adhiprajna), so that they may quickly cultivate to perfection. For pure believers and others, one should preach based on the vast power and virtue of the Holy Teachings, so that their merits may increase in order, enabling them to abide in the Middle Way and generate pure faith.
《Treatise on the Exaltation of the Holy Teaching》, Volume 12 Taisho Tripitaka, Volume 31, No. 1602, 《Treatise on the Exaltation of the Holy Teaching》
《Treatise on the Exaltation of the Holy Teaching》, Volume 13
Composed by Bodhisattva Asanga
Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 2.9: Gathering the Meaning of Purity
The listener refers to the Dharma teacher who expounds the essentials of the True Dharma, placing the listeners in a state of reverence and undistorted listening. Question: Why place them in such a state? Answer: Because of one reason or even up to ten reasons.
。
一因者。所謂恭敬聽聞正法。現證利益及安樂故。此中或利益非安樂。或安樂非利益。乃至四句。如菩薩地法受中說。
二因者。謂善建立。一切法故。善建立者。當知離過失故。具大義故。又為說者聽者速疾獲得沙門果故。若不爾。諸說法者徒廢己業虛設言論。諸聽法者空自疲勞無所證獲。
三因者。正法能令舍惡趣故。得善趣故。速能引攝涅槃因故。如是三事。恭敬聽聞方可證得。
四因者。一恭敬聽時能善了達契經等法。二如是正法能令有情舍諸不善攝受諸善。若善聽者即能精勤若舍若受。三由舍受故舍離惡因所招后苦。四由此受舍善惡因故。速證寂滅。五因者。謂薄伽梵所說正法。有由序有出離有依趣有勇猛有神變。如是五種。若廣分別如攝異門分。
復有五因聽聞正法。謂我當聞所未聞。我當聞已研究。我當除斷疑心。我當調伏諸見。我當於深義句以慧通達。佛薄伽梵說。此五因顯聞思修三種妙慧究竟方便。初二種因顯聞慧。中二種因顯思慧。后一種因顯修慧。
六因者。一為欲敬報大師恩德。謂佛世尊為我等故行於無量難行苦行求得此法。云何今者而不聽聞。二觀自義利。謂佛正法有現義利。三究竟遠離一切熱惱。四善順正理。五易可了見。六諸聰慧者內證所
【現代漢語翻譯】 現代漢語譯本 一因：即恭敬地聽聞正法，爲了現在就能證得利益和安樂。這裡面，或者只有利益而沒有安樂，或者只有安樂而沒有利益，乃至有四種情況，如同《菩薩地持經》的『法受』品中所說。
二因：即善於建立一切法。所謂『善於建立』，應當知道是因為遠離過失，並且具備重大意義。又爲了說法者和聽法者能夠迅速獲得沙門果。如果不是這樣，那麼說法者就會徒勞無功，虛設言論；聽法者也會白白疲勞，一無所獲。
三因：正法能夠使人捨棄惡趣，得到善趣，並且能夠迅速地引導人們進入涅槃的因。像這三件事，只有恭敬地聽聞正法才能夠證得。
四因：一、恭敬聽法時，能夠很好地理解契經等法。二、這樣的正法能夠使有情眾生捨棄各種不善，攝取各種善。如果善於聽法，就能精勤地捨棄不善，攝取諸善。三、由於捨棄不善和攝取諸善，就能捨離由惡因而招致的未來痛苦。四、由此捨棄惡因和攝取善因的緣故，能夠迅速證得寂滅。
五因：即薄伽梵（Bhagavan，世尊）所說的正法，有開端（序），有出離，有依趣，有勇猛，有神變這五種。如果詳細分別，就像《攝異門分》中所說。
又有五種原因要聽聞正法：我要聽聞那些我還沒有聽聞過的；我已經聽聞過的，我要研究；我要去除斷除疑心；我要調伏各種見解；我要用智慧通達深奧的意義。佛薄伽梵說，這五種原因顯示了聞、思、修三種妙慧的究竟方便。前兩種原因顯示了聞慧，中間兩種原因顯示了思慧，后一種原因顯示了修慧。
六因：一、爲了報答大師的恩德。佛世尊爲了我們，經歷了無數艱難困苦才求得此法，我們怎麼能不聽聞呢？二、觀察自身的利益。佛的正法有現世的利益。三、究竟遠離一切熱惱。四、善於順應正理。五、容易理解。六、是聰慧的人通過內在體驗所證得的。
【English Translation】 English version One cause: namely, respectfully listening to the True Dharma, for the sake of presently realizing benefits and happiness. Among these, there may be benefits without happiness, or happiness without benefits, up to four possibilities, as described in the 『Reception of Dharma』 section of the Bodhisattvabhumi.
Two causes: namely, skillfully establishing all dharmas. 『Skillfully establishing』 should be understood as being free from faults and possessing great meaning. Also, it is for the sake of the speaker and the listener quickly attaining the fruit of a Shramana (one who strives, ascetic). If not, then the speakers of the Dharma would be wasting their efforts and uttering empty words; the listeners of the Dharma would be exhausting themselves in vain and gaining nothing.
Three causes: the True Dharma can cause one to abandon evil destinies and attain good destinies, and it can quickly lead to the causes of Nirvana. These three things can only be attained by respectfully listening to the True Dharma.
Four causes: First, when listening respectfully, one can well understand the Sutras and other dharmas. Second, such True Dharma can cause sentient beings to abandon all unwholesome things and embrace all wholesome things. If one listens well, one can diligently abandon what should be abandoned and embrace what should be embraced. Third, by abandoning and embracing, one abandons the future suffering caused by evil deeds. Fourth, by abandoning evil causes and embracing good causes, one quickly attains quiescence.
Five causes: namely, the True Dharma spoken by Bhagavan (The Blessed One), has five aspects: introduction, renunciation, refuge, courage, and miraculous transformation. If one wants a detailed explanation, it is as described in the Samgraha-viniscaya.
There are also five reasons for listening to the True Dharma: I will hear what I have not yet heard; I will study what I have already heard; I will remove and cut off doubts; I will subdue all views; I will penetrate the profound meaning with wisdom. The Buddha Bhagavan said that these five reasons reveal the ultimate means of the three excellent wisdoms of hearing, thinking, and cultivating. The first two reasons reveal the wisdom of hearing; the middle two reasons reveal the wisdom of thinking; the last reason reveals the wisdom of cultivating.
Six causes: First, to repay the kindness of the great teacher. The Buddha, the World Honored One, for our sake, practiced countless difficult and painful practices to obtain this Dharma. How can we not listen to it now? Second, observing one's own benefit. The Buddha's True Dharma has present benefits. Third, ultimately being far away from all heat and vexation. Fourth, being well in accordance with right reason. Fifth, being easy to understand. Sixth, being what wise people realize through inner experience.
知。
七因者。謂七正法如經言。我當修習七種正法。謂知法知義乃至知補特伽羅尊卑。
八因者。一佛法易得乃至為旃荼羅等而開示故。二易可修學。行住坐臥皆得習故。三引發義利。謂能引世間出世間果故。四初善。五中善。六后善。七感現樂果。八引后樂果。
九因者。謂能脫九種逼迫事故。一能出生死大牢獄故。二永斷貪等堅牢縛故三摧破七種大貧本故。及建立七種大財富故。四超度善行聽聞正法。諸饑儉故及建立彼諸豐足故。五滅無明闇起慧明故。六度四暴流登涅槃岸故。七對治煩惱諸內病故。八解脫一切貪愛網故。九能度無始流轉曠野稠林雜染行故。諸牢獄中生死牢獄最為第一。是故初說。
十因者。一恭敬聽聞如來法已得思擇力。由此能受聞法義利。如法求財不以非法。雖復受用深見過患。二善知出離。謂退失財寶無憂無戚亦不嗟怨。乃至廣說眷屬離喪不深悲嘆。若遭重病亦不愁惱。三深見諸欲多有過患。及見出離最勝功德舍家入道。離臥具等所有貪著。乃至證得諸妙靜慮。四恭敬無倒聽聞正法。能順證解廣大甚深相似甚深諸緣起法。又能引發廣大善根出離歡喜。如薄伽梵說。我聖弟子專心屬耳聽聞正法。能斷五法能修七法速疾圓滿。五諸聖弟子恭敬聽法。所有集起皆轉成滅
【現代漢語翻譯】 現代漢語譯本： 知曉。
七因是指七種正法，如經文所說：『我應當修習七種正法』，即知法、知義，乃至知補特伽羅（人）的尊卑。
八因是：一、佛法容易獲得，乃至為旃荼羅（賤民）等開示的緣故；二、容易修學，行住坐臥都可以修習的緣故；三、能引發義利，即能引世間和出世間的果報的緣故；四、開始是善的；五、中間是善的；六、最後是善的；七、能感得現世安樂的果報；八、能引來世安樂的果報。
九因是：能脫離九種逼迫事故。一、能脫離生死大牢獄的緣故；二、永遠斷除貪等堅固的束縛的緣故；三、摧毀七種大貧困的根本，並建立七種大財富的緣故；四、超越善行、聽聞正法等飢餓睏乏，並建立這些方面的豐足的緣故；五、滅除無明黑暗，生起智慧光明的緣故；六、度過四種暴流，登上涅槃彼岸的緣故；七、對治煩惱等內在疾病的緣故；八、解脫一切貪愛之網的緣故；九、能度過無始以來流轉的曠野，稠密的森林，雜染的行為的緣故。在各種牢獄中，生死牢獄最為第一，所以首先說。
十因是：一、恭敬聽聞如來之法后，能得到思擇的力量，由此能接受聽聞佛法的義利，如法求財而不以非法手段。即使享受財物，也能深刻地看到其中的過患。二、善於了知出離，即退失財寶時沒有憂愁悲傷，也不嗟嘆埋怨，乃至廣泛地說，眷屬離散喪亡時，不深切地悲傷嘆息。如果遭遇重病，也不愁眉苦臉。三、深刻地看到各種慾望有很多過患，並且看到出離是最殊勝的功德，因此捨棄家庭入道，遠離臥具等一切貪著，乃至證得各種美妙的禪定。四、恭敬而沒有顛倒地聽聞正法，能順應證悟廣大甚深、相似甚深的各種緣起法。又能引發廣大的善根和出離的歡喜。如薄伽梵（佛）所說：『我的聖弟子專心致志地聽聞正法，能斷除五法，能修習七法，迅速地圓滿。』五、各位聖弟子恭敬聽法，所有集聚的（煩惱）都轉變成滅盡。
【English Translation】 English version: Knowing.
The seven causes refer to the seven right dharmas, as stated in the sutra: 'I should cultivate the seven right dharmas,' which are knowing the Dharma, knowing the meaning, and even knowing the seniority and inferiority of individuals (Pudgalas).
The eight causes are: First, the Buddha's Dharma is easily attainable, even for those like Chandalas (outcasts), because it is taught to them. Second, it is easy to learn, as it can be practiced while walking, standing, sitting, or lying down. Third, it generates benefits, meaning it can lead to both worldly and otherworldly results. Fourth, it is good in the beginning. Fifth, it is good in the middle. Sixth, it is good in the end. Seventh, it brings about pleasant results in the present life. Eighth, it leads to pleasant results in future lives.
The nine causes are: being able to escape nine kinds of oppressive events. First, being able to escape the great prison of birth and death. Second, permanently cutting off the strong bonds of greed and other afflictions. Third, destroying the root of the seven great poverties and establishing the seven great wealths. Fourth, transcending the famines of good deeds and hearing the right Dharma, and establishing abundance in those areas. Fifth, extinguishing the darkness of ignorance and arising the light of wisdom. Sixth, crossing the four floods and reaching the shore of Nirvana. Seventh, treating the internal diseases of afflictions. Eighth, liberating from the net of all craving. Ninth, being able to cross the wilderness of beginningless wandering, the dense forests, and the defiled actions. Among all prisons, the prison of birth and death is the foremost, so it is mentioned first.
The ten causes are: First, after respectfully listening to the Dharma of the Tathagata (Buddha), one gains the power of discernment, and thereby can receive the benefits of hearing the Dharma, seeking wealth lawfully and not through unlawful means. Even when enjoying possessions, one deeply sees the faults in them. Second, being skilled in knowing renunciation, meaning that when losing wealth and treasures, one has no sorrow or grief, nor does one lament or complain. And so on, broadly speaking, when family members are separated or die, one does not deeply grieve or sigh. If one encounters serious illness, one is not worried or distressed. Third, deeply seeing that desires have many faults, and seeing that renunciation is the most supreme virtue, therefore abandoning home and entering the path, abandoning all attachments to bedding and other things, and even attaining various wonderful states of meditative absorption (Dhyana). Fourth, respectfully and without distortion listening to the right Dharma, one can accord with the realization of the vast and profound, and seemingly profound, conditions of dependent origination (Pratītyasamutpāda). It can also generate vast roots of goodness and the joy of renunciation. As the Bhagavan (Buddha) said: 'My noble disciples wholeheartedly listen to the right Dharma, and can cut off five things, cultivate seven things, and quickly achieve perfection.' Fifth, all noble disciples who respectfully listen to the Dharma, all accumulated (afflictions) are transformed into extinction.
。六解正法已遠離塵垢。于諸法中生正法眼。七能善引攝證預流果最勝資糧。乃至證得阿羅漢果及能引攝阿羅漢果最勝資糧。八能善引攝獨覺資糧。九能善引攝無上正等菩提資糧。十引發一切世出世間靜慮等持等至等定。
贊佛略廣者。諸說法者說正法時。應先贊佛贊有二種謂略及廣。
略者有五種。一妙色。二寂靜。三勝智。四正行。五威德妙色者。謂三十二大丈夫相。及八十種隨形好。寂靜者。謂善能守護諸根門等。及能永拔煩惱習氣。勝智者。謂於過去未來現在世法及非世法無有掛礙。正行者。謂自他利樂正行圓滿。威德者。所謂如來神通遊戲。復有六種略贊如來。謂德圓滿故。離垢染故。無濁穢故。無與等故。唯利眾生以為業故。於此業用得自在故。此廣分別。如攝抉擇分。廣者。謂廣贊如來無邊功德。如說是薄伽梵無邊名稱。德無量故。能施光明。發智明故。能除黑闇。永滅一切無智闇故。成就明眼。具三眼故。見勝義諦。了達無等諸聖諦故。成就禁戒。具足增上凈尸羅故。
又說是薄伽梵兩足中尊。調御中勝。沙門眾中最為殊美。是諸世間難得珍寶。
又說是薄伽梵為愍物者。悲有情者。樂為義者。求利物者。悲現前者。
又說是薄伽梵為眼為智。了達真理。于甚深義決
【現代漢語翻譯】 現代漢語譯本：六、能以正確的修行方法遠離塵垢，在一切法中生起正法眼（Dharmacakṣus，能見真理的智慧之眼）。七、能善巧地引導和攝受證得預流果（Srotaāpanna，須陀洹果，入流果）最殊勝的資糧，乃至證得阿羅漢果（Arhat，無學果）以及能引導和攝受阿羅漢果最殊勝的資糧。八、能善巧地引導和攝受獨覺（Pratyekabuddha，緣覺）的資糧。九、能善巧地引導和攝受無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的資糧。十、能引發一切世間和出世間的靜慮（Dhyāna，禪那）、等持（Samādhi，三摩地）、等至（Samāpatti，三摩缽底）、等定。
讚頌佛陀，可略可廣。說法者在宣說正法時，應首先讚頌佛陀，讚頌有兩種，即略贊和廣贊。
略贊有五種：一、妙色。二、寂靜。三、勝智。四、正行。五、威德。妙色是指三十二大丈夫相（Lakṣaṇa，三十二相）和八十種隨形好（Anuvyañjana，八十隨形好）。寂靜是指善於守護諸根門等，以及能夠永遠拔除煩惱習氣。勝智是指對於過去、未來、現在世間法和非世間法都沒有障礙。正行是指自利利他的正行圓滿。威德是指如來的神通遊戲。又有六種略贊如來：德行圓滿，遠離垢染，沒有濁穢，沒有可以與之相等者，唯一以利益眾生為事業，對於此事業的運用得自在。這些廣泛的分別，如《攝抉擇分》（Saṃgrahavastu）中所說。廣贊是指廣泛地讚歎如來無邊的功德，如說薄伽梵（Bhagavat，世尊）有無邊的名稱，德行無量，能夠施予光明，啓發智慧光明，能夠去除黑暗，永遠滅除一切無知的黑暗，成就明眼，具足三眼，見勝義諦（Paramārtha-satya，勝義諦），了達無等諸聖諦（Ārya-satya，四聖諦），成就禁戒，具足增上凈尸羅（Śīla，戒）。
又說薄伽梵是兩足中尊，調御中勝，沙門眾中最為殊美，是諸世間難得的珍寶。
又說薄伽梵是憐憫眾生者，悲憫有情者，樂於行義者，求利於眾生者，悲憫現前者。
又說薄伽梵是眼，是智，了達真理，對於甚深之義決斷無疑。
【English Translation】 English version: Six, (the Bodhisattva) is able to use the correct practice to be far away from defilements, and generate the Right Dharma Eye (Dharmacakṣus, the eye of wisdom that sees the truth) in all dharmas. Seven, (the Bodhisattva) is able to skillfully guide and gather the most excellent resources for attaining the Stream-enterer fruit (Srotaāpanna, the first stage of enlightenment), and even attain the Arhat fruit (Arhat, the final stage of enlightenment) and is able to guide and gather the most excellent resources for the Arhat fruit. Eight, (the Bodhisattva) is able to skillfully guide and gather the resources for the Solitary Buddha (Pratyekabuddha). Nine, (the Bodhisattva) is able to skillfully guide and gather the resources for Unsurpassed Perfect Enlightenment (Anuttarā-samyak-saṃbodhi). Ten, (the Bodhisattva) is able to generate all worldly and other-worldly meditative stabilizations (Dhyāna), samadhi (Samādhi), samāpatti (Samāpatti), and samatha.
Praising the Buddha can be done briefly or extensively. When those who expound the Dharma are speaking the Right Dharma, they should first praise the Buddha. There are two types of praise: brief and extensive.
Brief praise has five aspects: 1. Beautiful form. 2. Tranquility. 3. Superior wisdom. 4. Right conduct. 5. Majestic virtue. Beautiful form refers to the thirty-two major marks (Lakṣaṇa) and eighty minor marks (Anuvyañjana). Tranquility refers to being skilled in guarding the sense doors and being able to eradicate the habits of afflictions forever. Superior wisdom refers to having no obstacles regarding past, future, and present worldly and other-worldly dharmas. Right conduct refers to the perfection of right conduct for one's own benefit and the benefit of others. Majestic virtue refers to the Buddha's miraculous displays. There are also six ways to briefly praise the Tathagata: being perfect in virtue, being free from defilements, being without turbidity, having no equal, solely taking the benefit of sentient beings as one's work, and being free in the application of this work. These are extensively explained in the Saṃgrahavastu. Extensive praise refers to extensively praising the Buddha's boundless merits, such as saying that the Bhagavat (Bhagavat, the Blessed One) has boundless names, immeasurable virtue, is able to bestow light, inspire the light of wisdom, is able to remove darkness, forever extinguish all darkness of ignorance, achieve clear vision, possess the three eyes, see the ultimate truth (Paramārtha-satya), understand the unequaled noble truths (Ārya-satya), achieve precepts, and possess the superior pure morality (Śīla).
It is also said that the Bhagavat is the most honored among those with two feet, the best among those who tame, the most beautiful among the monastic community, and a rare treasure in the world.
It is also said that the Bhagavat is one who pities beings, one who is compassionate to sentient beings, one who delights in righteousness, one who seeks benefit for beings, and one who is compassionate to those present.
It is also said that the Bhagavat is the eye, is wisdom, understands the truth, and is decisive and without doubt regarding profound meanings.
定顯了。凡有所作皆依義轉。
又說是薄伽梵能證一切所未證義。以先證聖八支道故。自然證故。立未曾立聖梵行故。又說是薄伽梵知聖道者。顯聖道者。說聖道者。導聖道者。又說是薄伽梵人中師子。離怖畏故。人中牛王。御大眾故。人中御者。眾上首故。人中龍王。無誤失故。人中良馬。心調順故。人中最勝。家姓色等超諸眾故。人中最上。戒行智慧最勝威德越諸人故。人中蓮花。世間八法所不染故。無等無與等故。無等等等去來今無有與等諸善逝故。第一于諸有情為最上故。大仙上尸羅故。長時積集諸梵行故。證古大仙所證法故。最勝者。調伏一切天魔外道煩惱等故。牟尼無有一切掉慢等故。與三寂靜具相應故。不可引奪一切生等及諸異論不能奪故。沐浴離諸惡故。到彼岸越度一切薩迦耶故。
又說如來應正等覺明行圓滿善逝世間解無上丈夫善調御士天人師佛薄伽梵。
又說白法圓滿一切智者正法之主無忘失法有情堅勝。一切苦樂不纏擾心。
又說善調者密護根門。善滿足故。寂靜者凈尸羅受。善滿足故。安隱者已入決定地故。般涅槃者已證菩提故。拔毒箭者永拔一切有愛箭故。
又說調伏一切不調伏者。寂靜一切不寂靜者。如前已說。安隱一切不安隱者善能建立諸凡夫等。令
【現代漢語翻譯】 現代漢語譯本： 確實是顯現了。凡是所作所為都依據正義而運轉。 又說薄伽梵（Bhagavan，世尊）能夠證悟一切未曾證悟的真義，因為他首先證得了聖八支道（Noble Eightfold Path）。因為是自然證悟，所以能夠建立前所未有的神聖梵行（Brahma-faring，清凈的修行生活）。又說薄伽梵是聖道的知者，聖道的顯現者，聖道的宣說者，聖道的引導者。又說薄伽梵是人中的獅子，因為遠離了怖畏；是人中的牛王，因為能夠駕馭大眾；是人中的御者，因為是大眾的首領；是人中的龍王，因為沒有謬誤過失；是人中的良馬，因為心已調伏順從；是人中最殊勝者，因為家世、相貌等超越一切大眾；是人中最上者，因為戒行和智慧最殊勝，威德超越一切人；是人中的蓮花，因為不被世間的八法（世間的八種境界，即利、衰、毀、譽、稱、譏、苦、樂）所染污。是無等者，因為沒有可以與之相等者；是無等等者，因為過去、現在、未來都沒有與諸善逝（Sugata，如來）相等者。在一切有情眾生中是最上的。是大仙，具有殊勝的戒行（Śīla）；長久以來積聚了各種梵行；證悟了古代大仙所證悟的法。是最殊勝者，因為調伏了一切天魔、外道、煩惱等。是牟尼（Muni，聖者），因為沒有一切掉舉、我慢等。與三種寂靜（身、語、意寂靜）相應。是不可引奪者，因為一切生老等以及各種不同的論點都不能動搖他。是沐浴者，因為遠離了一切惡。到達了彼岸，超越了一切薩迦耶（Satkayadrishti，有身見）。 又說如來（Tathagata，如實而來者）、應正等覺（Arhat，阿羅漢，應供，值得尊敬的人）、明行圓滿（Vidya-charana-sampanna，具有智慧和德行）、善逝（Sugata，善於逝世，以善巧方便入滅）、世間解（Lokavidu，瞭解世間一切事理）、無上丈夫（Anuttara-purusa-damya-sarathi，無上調御丈夫，沒有可以超越的調御者）、善調御士（Purusa-damya-sarathi，善於調御眾生的人）、天人師（Sasta deva-manusyanam，天和人的導師）、佛（Buddha，覺悟者）、薄伽梵（Bhagavan，世尊）。 又說白法圓滿，是一切智者，是正法的君主，沒有忘失之法，對於有情眾生來說是堅固的勝利者。一切苦樂都不能纏繞擾亂他的心。 又說善於調伏者，能夠嚴密守護根門（indriya，感覺器官），善於滿足。寂靜者，能夠清凈地持守戒律（Śīla），善於滿足。安穩者，已經進入了決定的境界。般涅槃（Parinirvana，完全的涅槃）者，已經證得了菩提（Bodhi，覺悟）。拔出毒箭者，永遠拔除了一切有愛之箭。 又說調伏一切不調伏者，寂靜一切不寂靜者，如前已經說過。安穩一切不安穩者，善於建立諸凡夫等，使他們...
【English Translation】 English version: It is indeed manifest. Whatever is done is in accordance with righteousness. It is also said that the Bhagavan (Blessed One) is capable of realizing all that has not been realized, because He first realized the Noble Eightfold Path. Because it is natural realization, He establishes the unprecedented holy Brahma-faring (holy life). It is also said that the Bhagavan is the knower of the holy path, the manifester of the holy path, the proclaimer of the holy path, and the guide of the holy path. It is also said that the Bhagavan is the lion among men, because He is free from fear; the bull king among men, because He can control the masses; the charioteer among men, because He is the leader of the masses; the dragon king among men, because He has no errors or faults; the fine horse among men, because His mind is tamed and obedient; the most excellent among men, because His family, appearance, etc., surpass all the masses; the most supreme among men, because His precepts, conduct, and wisdom are the most excellent, and His majestic virtue surpasses all men; the lotus among men, because He is not defiled by the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and happiness). He is the unequaled, because there is no one equal to Him; He is the unequaled among the unequaled, because in the past, present, and future, there is no one equal to the Sugatas (Thus Gone Ones). He is the most supreme among all sentient beings. He is the great sage, possessing excellent morality (Śīla); He has accumulated various Brahma-farings for a long time; He has realized the Dharma realized by the ancient great sages. He is the most victorious, because He has subdued all the gods, demons, heretics, afflictions, etc. He is the Muni (Sage), because He has no agitation, pride, etc. He is in accordance with the three kinds of tranquility (tranquility of body, speech, and mind). He is unshakeable, because all birth, old age, etc., and various different arguments cannot shake Him. He is the bathed one, because He is free from all evil. He has reached the other shore, transcending all Satkayadrishti (personality belief). It is also said that the Tathagata (Thus Come One), Arhat (Worthy One, deserving of respect), Vidya-charana-sampanna (perfect in knowledge and conduct), Sugata (Well-Gone One), Lokavidu (knower of the world), Anuttara-purusa-damya-sarathi (unsurpassed trainer of beings), Purusa-damya-sarathi (trainer of beings), Sasta deva-manusyanam (teacher of gods and humans), Buddha (Enlightened One), Bhagavan (Blessed One). It is also said that He is perfect in white Dharma, the all-knowing one, the lord of the true Dharma, without forgetfulness, and a firm victor for sentient beings. All suffering and happiness cannot entangle and disturb His mind. It is also said that the one who is good at taming is able to strictly guard the sense doors (indriya), and is well satisfied. The tranquil one is able to purely maintain the precepts (Śīla), and is well satisfied. The secure one has already entered the determined state. The one who has attained Parinirvana (complete Nirvana) has already attained Bodhi (Enlightenment). The one who has pulled out the poisoned arrow has forever pulled out all arrows of craving. It is also said that He tames all who are untamed, and pacifies all who are unpacified, as has been said before. He secures all who are insecure, and is good at establishing all ordinary beings, causing them to...
證預流一來果故。
又說無杻械者。出火坑者。度深塹者。制求欲者。不傾動者。摧慢幢者。大常住者。
又說大阿羅漢諸漏永盡。如前廣說。乃至盡諸有結。
又說永斷五分成就六分。如是廣說乃至純善積聚無上丈夫。
又說善知法者乃至善知補特伽羅尊卑者。又說大沙門大婆羅門離垢無垢良醫商主勝觀察世間依眾生尊。此中離垢者。煩惱障斷故無垢者。所知障斷故。又永拔習氣故名無垢日夜六返觀察世間故名勝觀察。又說是一切種善清凈者。大丈夫相及隨形好。莊嚴身者具足十力。為大力者。具四無畏。無所畏者。成就大悲。於三念住。安住念者。成就三種不護及無忘失法。永害一切煩惱習氣。具足一切種妙智者。此中大悲者。長時積集故。謂經三大劫阿僧企耶方乃證得。又復依緣一切眾生故。緣一切種苦為境界故。得諸眾生一切損惱變異事等所不能轉故。於一切有情起平等行故。
學勝利者。謂說法師應依如是建立釋經法相。先應尋求若文若義。次應解了如先所說五種。為他說正法時解釋道理。次應如是安立自身于先所說說法者相謂善法義等十種圓滿。如是自安立已。然後依如先所說差別道理應起言說。謂處五大眾以如前所說可喜樂等八種言詞為眾說法。又安處他令于恭敬無倒
【現代漢語翻譯】 現代漢語譯本：證明已證得預流果、一來果的聖者。
又說沒有枷鎖束縛的人（無杻械者），脫離火坑的人（出火坑者），度過深溝險壑的人（度深塹者），能控制慾望的人（制求欲者），不為外境所動搖的人（不傾動者），摧毀驕慢之幢的人（摧慢幢者），獲得大常住果位的人（大常住者）。
又說大阿羅漢諸漏永盡，如前面廣說的一樣，乃至斷盡一切有結。
又說永遠斷除五分煩惱，成就六分功德。像這樣廣泛地宣說，乃至成為純粹善良、積聚功德的無上大丈夫。
又說善於瞭解佛法的人，乃至善於瞭解補特伽羅（pudgala，人）的尊卑差別的人。又說大沙門（śrāmaṇa，勤息，指勤修佛道，止息諸惡的出家人）、大婆羅門（brāhmaṇa，凈行，指修行清凈梵行的人），遠離垢染、沒有垢染的良醫、商主，以殊勝的智慧觀察世間，是眾生所依止的尊者。這裡，『離垢』是因為斷除了煩惱障，『無垢』是因為斷除了所知障。又因為永遠拔除了習氣，所以稱為『無垢』。因為日夜六時都觀察世間，所以稱為『勝觀察』。又說是一切種類的善都清凈的人，具有大丈夫相和隨形好，莊嚴自身的人，具足十力，成為大力者，具足四無畏，成為無所畏懼的人，成就大悲心，安住在三種念住中，安住于正念的人，成就三種不護和無忘失法，永遠斷除一切煩惱習氣，具足一切種類的微妙智慧。這裡，『大悲』是因為長時間的積聚，指的是經過三大阿僧祇劫（asaṃkhyeya kalpa，無數大劫）才證得。又因為依緣一切眾生，又因為以一切種類的苦為境界，所以能不被諸眾生的一切損害、惱亂、變異等事所動搖，對於一切有情眾生髮起平等心。
學習勝利的方法是：說法師應該依照這樣建立的解釋佛經的方法和表相。首先應該尋求經文和義理，其次應該理解如先前所說的五種（指五種明），為他人宣說正法時解釋其中的道理。其次應該像這樣安立自身于先前所說的說法者的相，即善於法義等十種圓滿。像這樣安立自身之後，然後依照先前所說的差別道理，應該開始演說。即在大眾中，以如前面所說的可喜樂等八種言詞為大眾說法。又安頓他人，使他們對於恭敬心不顛倒。
【English Translation】 English version: Proving the attainment of the Stream-enterer (Srotapanna) and Once-returner (Sakridagamin) fruits.
It is also said of those who are free from shackles (no fetters), those who have escaped the fire pit, those who have crossed the deep trench, those who control their desires, those who are not shaken, those who have shattered the banner of pride, those who have attained the Great Constant Abode.
It is also said that the Great Arhats have completely exhausted all outflows (asavas), as explained extensively before, even to the point of completely severing all bonds (samyojana).
It is also said that they have permanently severed the five aggregates (skandha) and achieved the six elements (dhatu). Thus, it is extensively proclaimed, even to the point of becoming purely virtuous, accumulating merit, and being the unsurpassed great person (mahapurusa).
It is also said of those who are skilled in knowing the Dharma, even to the point of being skilled in knowing the superior and inferior status of individuals (pudgala). It is also said of the great renunciates (sramana), the great Brahmins, the immaculate and stainless good physicians, the merchant leaders, those who observe the world with superior wisdom, and the venerable ones who are the refuge of beings. Here, 'immaculate' means that the afflictive obscurations (klesavarana) have been severed, and 'stainless' means that the cognitive obscurations (jneyavarana) have been severed. Furthermore, because the habitual tendencies have been permanently eradicated, they are called 'stainless'. Because they observe the world six times day and night, they are called 'superior observers'. It is also said that they are pure in all kinds of goodness, possess the marks of a great person (mahapurusa-laksana) and the minor marks (anuvyanjana), adorn their bodies, possess the ten powers (bala), become mighty, possess the four fearlessnesses (vaisaradya), become fearless, achieve great compassion (maha-karuna), abide in the three mindfulnesses (smrtyupasthana), abide in mindfulness, achieve the three non-protections (araksa) and non-forgetfulness of the Dharma, permanently destroy all afflictive habitual tendencies, and possess all kinds of subtle wisdom. Here, 'great compassion' is because of long-term accumulation, referring to the fact that it is attained only after three great incalculable eons (asamkhyeya kalpa). Furthermore, because it relies on all beings, and because it takes all kinds of suffering as its object, it cannot be swayed by all the harm, disturbance, and changes of beings, and it arises with equanimity towards all sentient beings.
The method of learning victory is that a Dharma teacher should rely on such established methods and appearances of explaining the scriptures. First, one should seek both the text and the meaning. Second, one should understand the five kinds of knowledge (five sciences) as previously mentioned, and explain the reasoning when expounding the Dharma to others. Third, one should establish oneself in the characteristics of a Dharma teacher as previously mentioned, that is, the ten perfections such as being skilled in the meaning of the Dharma. Having established oneself in this way, one should then begin to speak according to the differentiated reasoning previously mentioned. That is, in the assembly, one should expound the Dharma to the assembly with the eight kinds of speech, such as being pleasing and delightful, as mentioned earlier. Also, one should settle others so that they are not inverted in their reverence.
聽聞。又應先贊大師功德。若有具足如是五分說正法者。當知猶如五分音樂能令自他生大歡喜。又能引發自他利益。又若能如是善修學者。當知具足五種勝利。一于佛言義解了不難。二能善圓滿說諸法相。三能善起發自他相續廣大歡喜。四引善出離天上人中廣大名稱。五生起無量最勝功德。
複次如佛所說住學勝利經。此經體性。謂文及義。文者。謂此經言。汝等苾芻應當安住修學勝利。此中有十二字四名一句。如是則攝名句字身。此中言說是學處相故則攝於相。如來言說本為苾芻請問即攝機請。如來所說言音即攝於語。是故此經一句具攝六文。如是慧為上首等諸句中。隨相應知。
複次義者謂地義中但說聲聞地義。或具五地。經言學勝利者。是資糧地。慧為上首者。是方便地。解脫堅固念為增上者。是見修等地。是名地義。
相義中學勝利者。是戒自相。慧為上首者具二種相。謂慧所依助伴等中。唯慧自體是自相。慧之眷屬及所緣等。名為共相。解脫堅固者。謂永離一切煩惱粗重。是解脫自相。念為增上者。是念自相。如是等是名相義。
作意義中學勝利者。非作意體唯顯作意建立處所。慧為上首者。顯示了相勝解二種作意應知。解脫堅固者。當知顯示遠離攝樂方便究竟方便究竟果四種作
【現代漢語翻譯】 現代漢語譯本：聽聞。又應當首先讚頌大師的功德。如果有人具足這五種條件來說正法，應當知道就像五分音樂一樣，能夠使自己和他人產生極大的歡喜，又能夠引發自己和他人得到利益。又如果能夠像這樣好好修學的人，應當知道具足五種勝利。第一，對於佛所說的言語和義理，理解起來不困難。第二，能夠很好地圓滿地宣說諸法的體相。第三，能夠很好地發起自己和他人相續中的廣大歡喜。第四，引導善行，脫離天上和人間的廣大名聲。第五，生起無量最殊勝的功德。
再次，就像佛所說的《住學勝利經》。這部經的體性，包括文字和義理。文字方面，就是這部經所說的：『你們這些比丘，應當安住于修學勝利。』這裡面有十二個字，四個名稱，一句。這樣就包含了名稱、句子和字身。這裡面所說的，是學處之相，所以就包含了相。如來說法，本來是爲了比丘的請問，就包含了機請。如來說法的言語，就包含了語。所以這部經的一句話，就包含了六種文。像『慧為上首』等等這些句子中，也應當根據相應的情況來理解。
再次，義理方面，就是地的義理中，只說了聲聞地的義理，或者具足五地的義理。經文所說的『學勝利』，是資糧地。『慧為上首』，是方便地。『解脫堅固，念為增上』，是見地、修地等等。這叫做地的義理。
相的義理中，『學勝利』，是戒的自相。『慧為上首』，具足兩種相。就是慧所依的助伴等等之中，只有慧的自體是自相，慧的眷屬以及所緣等等，叫做共相。『解脫堅固』，就是永遠脫離一切煩惱的粗重，是解脫的自相。『念為增上』，是念的自相。像這些，叫做相的義理。
作用的義理中，『學勝利』，不是作意的本體，只是顯示作意建立的處所。『慧為上首』，顯示了了相和勝解兩種作意，應當知道。『解脫堅固』，應當知道顯示了遠離攝樂方便、究竟方便、究竟果四種作意。
【English Translation】 English version: I have heard. Furthermore, one should first praise the merits of the master (dashi). If someone possesses these five qualities and speaks the true Dharma, know that it is like five-part music, capable of bringing great joy to oneself and others, and also capable of causing benefit to oneself and others. Moreover, if one can cultivate and study well in this way, know that one possesses five kinds of victories. First, understanding the words and meanings spoken by the Buddha is not difficult. Second, one can perfectly and completely explain the characteristics of all dharmas. Third, one can well arouse great joy in the continuums of oneself and others. Fourth, one can guide good deeds, escaping the great fame of the heavens and the human realm. Fifth, one can generate immeasurable and most supreme merits.
Furthermore, like the Sutra on the Victory of Abiding in Learning (Zhu Xue Shengli Jing) spoken by the Buddha. The nature of this sutra includes both the text and the meaning. In terms of the text, it is what this sutra says: 'You bhikshus (bichu), you should abide in the victory of learning.' Here, there are twelve words, four names, and one sentence. Thus, it encompasses the name, the sentence, and the body of the words. What is spoken here is the aspect of the place of learning, so it encompasses the aspect. The Buddha's speech was originally for the questions of the bhikshus, so it encompasses the occasion for asking. The Buddha's speech encompasses the language. Therefore, one sentence of this sutra encompasses six texts. In sentences like 'Wisdom as the foremost (Hui wei shangshou),' one should understand accordingly.
Furthermore, in terms of meaning, in the meaning of the ground (di), it only speaks of the meaning of the Hearer's Ground (Shengwen di), or it possesses the meaning of the Five Grounds. The sutra says 'Victory of Learning' is the Ground of Accumulation (Ziliang di). 'Wisdom as the foremost' is the Ground of Means (Fangbian di). 'Liberation is firm, mindfulness is supreme' is the Ground of Seeing (Jian di), the Ground of Cultivation (Xiu di), and so on. This is called the meaning of the ground.
In the meaning of the aspect, 'Victory of Learning' is the self-aspect of discipline (jie). 'Wisdom as the foremost' possesses two aspects. That is, among the supporting companions of wisdom, only the self-nature of wisdom is the self-aspect, and the retinue of wisdom and what it is related to are called the common aspect. 'Liberation is firm' means permanently departing from all the heaviness of afflictions, which is the self-aspect of liberation. 'Mindfulness is supreme' is the self-aspect of mindfulness. These are called the meaning of the aspect.
In the meaning of the function, 'Victory of Learning' is not the essence of attention (zuoyi), but only reveals the place where attention is established. 'Wisdom as the foremost' reveals the two kinds of attention: discerning the aspect and superior understanding, which should be known. 'Liberation is firm' should be known to reveal the four kinds of attention: distancing from attachment and enjoyment, expedient means, ultimate expedient means, and ultimate result.
意。念為增上者。當知此顯觀察作意。如是等是作意義。由此道理于智等中亦應隨相分別。
處所義中依于涅槃攝受學處。依清凈行。如其所應起教導等。所謂教導乃至慶慰。當知此中亦通有善等行。隨其最勝唯說清凈行。唯依出家補特伽羅。又于下根等一切眾生中。應當發起慶慰等事。謂依過去現在時起于慶慰。已證得故。正證得故。依現在時起于示現。依未來時起于教導及贊勵。是名處所義。
過患義中謂夫出家者。不應行於異行。不應貯余財物。
勝利義中謂修三學滿足是可稱讚。所治義中謂犯尸羅無智煩惱及忘失念。當知護尸羅等即是能對治義。又一切雜染行皆是所治義。三學行等是能治義。
略義中謂住學勝利乃至念為增上。此略序宗名為略義。廣義中謂廣分別此。應知是名廣義更無過上。
複次于解釋中法者。謂於十二分教中契經所攝及記別攝。了義說故。
等起者。謂為開示遍行行智力自體故發起此經。又為顯示精勤修習清凈行者及示愛重世財利者。令信解此所化眾生依住學勝利等精勤修習。速得圓滿三學勝利故。又為顯示四種苾芻體故。經言。學勝利者。為令遠離種性形相苾芻體故。及令遠離詐現密護軌則威儀苾芻體故。又言慧為上首者。為令遠離計著虛妄名
【現代漢語翻譯】 現代漢語譯本：『意』，如果以增上爲念，應當知道這顯示了觀察作意。像這樣等等都是作意的意義。根據這個道理，在智慧等等之中也應該隨其相狀分別。
在『處所』的意義中，依據涅槃（Nirvana，解脫）來攝受學處（Śikṣāpada，戒條），依據清凈行。根據情況相應地發起教導等等，也就是教導乃至慶慰。應當知道這裡也包括有善行等等。根據最殊勝的，只說清凈行。只依據出家的補特伽羅（Pudgala，人）。又對於下根等一切眾生中，應當發起慶慰等事，即依據過去、現在時起于慶慰，因為已經證得，正在證得。依據現在時起于示現，依據未來時起于教導及贊勵，這叫做處所義。
在『過患』的意義中，指出家的人，不應該做不符合修行的事情，不應該儲存多餘的財物。
在『勝利』的意義中，說修習三學圓滿是值得稱讚的。在『所治』的意義中，說違犯戒律、沒有智慧、有煩惱以及忘失正念。應當知道守護戒律等等就是能對治的意義。又一切雜染的行為都是所治的意義，三學的修行等等是能對治的意義。
在『略義』中，說安住于學習的勝利乃至以正念為增上，這簡略地敘述宗旨叫做略義。在『廣義』中，說廣泛地分別這些，應當知道這叫做廣義，沒有比這更進一步的了。
再次，在解釋中，『法』是指在十二分教（Dvādaśāṅga-buddhavacana，佛經的十二種分類）中，屬於契經（Sūtra，經）所攝和記別（Vyākaraṇa，預言）所攝。因為是了義的說法。
『等起』是指爲了開示遍行行智力（Sarvatraga-gocarajñānabala，無處不行之智力）的自體而發起這部經。又爲了顯示精勤修習清凈行的人，以及顯示貪愛世間財利的人，使信解這些所化眾生，依據安住于學習的勝利等等，精勤修習，迅速獲得圓滿三學的勝利。又爲了顯示四種苾芻（Bhikṣu，比丘）的體性，經中說，『學習的勝利』，是爲了使遠離種性形相的苾芻體性，以及使遠離詐現密護軌則威儀的苾芻體性。又說『慧為上首』，是爲了使遠離計著虛妄名
【English Translation】 English version: 『Intention (意, manas)』, if mindfulness is enhanced, it should be known that this reveals observation and intention. Such as these are the meanings of intention. According to this principle, in wisdom and so on, one should also distinguish according to their characteristics.
In the meaning of 『place (處所, adhiṣṭhāna)』, relying on Nirvana (涅槃, liberation) to embrace the precepts (學處, Śikṣāpada), relying on pure conduct. According to the circumstances, appropriately initiate teachings and so on, that is, teachings up to consolations. It should be known that this also includes good deeds and so on. According to the most excellent, only pure conduct is mentioned. Only relying on the ordained individuals (補特伽羅, Pudgala). Furthermore, for all beings, including those of lower capacity, one should initiate consolations and so on, that is, based on the past and present, initiate consolations, because they have already attained, are attaining. Based on the present, initiate demonstrations; based on the future, initiate teachings and encouragements. This is called the meaning of place.
In the meaning of 『fault (過患, ādinava)』, it is said that a renunciate (出家者) should not engage in conduct that is not in accordance with practice, and should not store excessive wealth.
In the meaning of 『benefit (勝利, ānisaṃsa)』, it is said that the perfection of cultivating the three learnings is praiseworthy. In the meaning of 『what is to be treated (所治, pratipakṣa)』, it is said that violating precepts, lacking wisdom, having afflictions, and losing mindfulness. It should be known that guarding precepts and so on is the meaning of being able to counteract. Furthermore, all defiled actions are the meaning of what is to be treated, and the practice of the three learnings and so on is the meaning of being able to treat.
In the 『abbreviated meaning (略義, saṃkṣepa)』, it is said that dwelling in the benefit of learning up to enhancing mindfulness, this briefly stating the principle is called the abbreviated meaning. In the 『extensive meaning (廣義, vistara)』, it is said that extensively distinguishing these, it should be known that this is called the extensive meaning, there is nothing further beyond this.
Furthermore, in the explanation, 『Dharma (法)』 refers to what is included in the Sūtra (契經, scripture) and Vyākaraṇa (記別, prophecy) within the twelve divisions of teachings (十二分教, Dvādaśāṅga-buddhavacana). Because it is a definitive statement.
『Motivation (等起, samutthāna)』 refers to initiating this scripture in order to reveal the nature of the power of wisdom that pervades all realms (遍行行智力, Sarvatraga-gocarajñānabala). Furthermore, in order to show those who diligently cultivate pure conduct, and to show those who are greedy for worldly wealth and benefits, to enable these beings to believe and understand, relying on dwelling in the benefit of learning and so on, diligently cultivate, and quickly attain the benefit of perfecting the three learnings. Furthermore, in order to reveal the nature of the four types of Bhikṣus (苾芻, monks), the scripture says, 『the benefit of learning』, is to enable them to be far from the nature of Bhikṣus who are of a certain lineage and appearance, and to enable them to be far from the nature of Bhikṣus who falsely display secret protection of rules and demeanor. Furthermore, it is said 『wisdom is the foremost』, is to enable them to be far from clinging to false names.
稱苾芻體故。解脫堅固念增上者。勸彼修習真實行苾芻體故。所以者何。若有愛樂名稱等人。但為名等勵己。聽受正法不為增長智慧。若有遠離前所說過。是名真實行攝於正解脫樂欲證得。又為于下劣法生知足者。勸令修學增上法故。謂為樂求隨順世間文章咒術。于戒慢緩者。說學勝利為唯守尸羅。舍多聞者。說慧為上首。為唯于聞思生知足者。說解脫堅固。為于戒慧解脫起增上慢者。說念為增上。如是等類是名等起。
義者總義中當知。此經宣說正行及正行果。如是戒等三學名學份量。經言。如是住者此顯正方便行所攝四種瑜伽。又言。如是住三學者此顯正行果。此中信欲為先故攝受尸羅。聽受法時由正勤力修習慧等要假方便。別義中所謂學者。是精進如教行若習若脩名差別也。身語及命清凈現行是學自相。由戒忍等顯發正行。故名為學。又為求寂靜清涼之果進習除滅。故名為學。如是等類訓釋名言。如前應說。相故。自體故。業故。法故。因果故。義門差別中先辯自體差別學者。顯示七品尸羅。或過一百五十學處。界差別者。謂欲纏中唯有別解脫律儀靜慮律儀。唯在色無色纏無漏律儀是不繫。時差別者。謂過去世已學。未來世當學。現在世正學。位差別者。謂已入正法補特伽羅。學未成熟是下位。學正成熟
【現代漢語翻譯】 現代漢語譯本： 因為比丘的身份，爲了使解脫更加堅定，正念更加增上，所以勸導他們修習真實的修行，因為他們是比丘的身份。這是為什麼呢？如果有人喜愛名聲等等，只是爲了名聲等等而努力，聽聞正法卻不是爲了增長智慧。如果有人遠離了前面所說的情況，這樣的人就叫做真實修行，能夠攝取正確的解脫，並且樂於證得。又爲了讓那些對下劣之法感到滿足的人，勸導他們修學更加殊勝的法，比如那些喜歡追求順應世間的文章咒術，對戒律鬆懈的人，就告訴他們持戒的殊勝之處；對於那些捨棄多聞的人，就說智慧是最重要的；對於那些僅僅對聽聞和思惟感到滿足的人，就說解脫的堅定；對於那些對戒、慧、解脫產生增上慢的人，就說正念是最重要的。像這些情況，都叫做等起（動機）。
義理方面，總的來說，應當知道，這部經宣說了正確的修行以及正確修行的果報。像這樣，戒等三學，叫做學習的份量。經文說：『像這樣安住』，這顯示了正確的方便修行所包含的四種瑜伽。又說：『像這樣安住三學』，這顯示了正確修行的果報。這裡，以信心和意願為先導，所以能夠攝受戒律。聽聞佛法的時候，由於正確的勤奮努力，修習智慧等等，必須藉助方便。在個別的義理中，所謂『學習者』，就是精進地按照教導去實行，無論是學習還是修行，都叫做差別。身語以及生命清凈地顯現，是學習的自身相狀。通過戒律、忍辱等等來彰顯正確的修行，所以叫做學習。又爲了尋求寂靜清涼的果報，不斷地學習和修習，從而斷滅煩惱，所以叫做學習。像這些情況，都屬於解釋名言，應該像前面所說的那樣，從相（特徵）、自體（本質）、業（作用）、法（規律）、因果（原因和結果）等方面進行說明。
在義理的差別中，首先辨別自體（本質）的差別，學習者，顯示了七種品類的戒律，或者超過一百五十種學處。界（範圍）的差別，是指在欲界中，只有別解脫律儀（Pratimoksha-samvara）和靜慮律儀（Dhyana-samvara）。靜慮律儀只存在於色界和無色界中，無漏律儀（Anasrava-samvara）是不受任何束縛的。時間的差別，是指過去世已經學習，未來世將要學習，現在世正在學習。地位的差別，是指已經進入正法的補特伽羅（Pudgala，人），學習還沒有成熟，是下位；學習正在成熟。
【English Translation】 English version: Because of the status of a Bhikshu (Buddhist monk), to make liberation more firm and mindfulness more enhanced, they are encouraged to cultivate true practice, because they are Bhikshus. Why is this? If someone loves fame and so on, striving only for fame and so on, listening to the Dharma (Buddhist teachings) not to increase wisdom. If someone is far from what was said before, such a person is called a true practitioner, able to grasp correct liberation and be eager to attain it. Furthermore, to encourage those who are content with inferior Dharmas to cultivate superior Dharmas, such as those who like to pursue worldly writings and mantras, and are lax in precepts, they are told of the merits of upholding precepts; for those who abandon much learning, it is said that wisdom is the most important; for those who are content with merely listening and contemplating, it is said that the firmness of liberation is important; for those who have arrogance regarding precepts, wisdom, and liberation, it is said that mindfulness is the most important. Such situations are called Hetu (motivation).
In terms of meaning, in general, it should be known that this Sutra (Buddhist scripture) proclaims correct practice and the results of correct practice. Like this, the three studies of precepts, etc., are called the measure of learning. The Sutra says: 'Dwelling like this,' which shows the four Yogas (spiritual practices) contained in correct expedient practice. It also says: 'Dwelling in the three studies like this,' which shows the results of correct practice. Here, taking faith and desire as the lead, one can embrace precepts. When listening to the Dharma, due to correct diligent effort, cultivating wisdom, etc., one must rely on expedient means. In individual meanings, the so-called 'learner' is diligently practicing according to the teachings, whether learning or cultivating, which is called difference. The pure manifestation of body, speech, and life is the self-nature of learning. By manifesting correct practice through precepts, forbearance, etc., it is called learning. Also, to seek the fruit of tranquility and coolness, one continuously learns and cultivates, thereby eliminating afflictions, so it is called learning. Such situations belong to the explanation of terms, and should be explained as before, from the aspects of Lakshana (characteristics), Atma (essence), Karma (function), Dharma (law), and cause and effect.
In the differences of meaning, first distinguish the differences in Atma (essence). The learner shows the seven categories of precepts, or more than one hundred and fifty training rules. The difference in Kshetra (realm) refers to the fact that in the desire realm, there are only Pratimoksha-samvara (vows of individual liberation) and Dhyana-samvara (meditative vows). Dhyana-samvara exists only in the form and formless realms, and Anasrava-samvara (untainted vows) is not bound by anything. The difference in time refers to the past life already learned, the future life to be learned, and the present life being learned. The difference in status refers to the Pudgala (person) who has entered the true Dharma, whose learning has not yet matured, which is the lower position; the learning is maturing.
是中位。學已成熟是上位。心不喜樂勵力修行諸梵行者。是苦位。其心喜樂不勵力修行諸梵行者。是樂位。任運修行諸梵行者。是不苦不樂位。唯是善位非不善位。若聽受者是聞位。若審察者。是思位。得定修者。是修位。若未證得增上心慧者。是增上戒位。若已證得者。名增上心慧位。如是等類是位差別。補特伽羅差別者。此中意說出家補特伽羅。或鈍根或利根。或貪等行或等分行或薄塵行。唯是聲聞非獨覺非菩薩。由彼獨覺各別覺悟。諸菩薩等解脫堅固。是故如來不為彼說共住修學。又復此中唯說般涅槃。為法者。已入正法者。無有障礙者。具縛者。不具縛者。非無縛者。唯人非天。是名補特伽羅。差別如於學如是分別當知。于勝利性慧上首性。解脫堅固性。念增上性。隨其所應五種差別。應廣分別。此中勝利者。是功德增進圓滿名之差別。如經說。觀十勝利者。是其體性。釋名者是法于身隨攝利益及應稱讚。故名勝利。又如是法隨生有情之所隨逐。故名勝利。又如是法稱讚隨逐。故名勝利。義門差別者。當知十種差別。謂能攝僧伽令僧精懇。乃至廣說。
經言。苾芻者是沙門舍家趣非家等。名之差別。具足別解脫律儀眾同分是苾芻體。釋名者於色形等精勤守護近惡趣等又能攝引不壞功德。故名苾芻。義門
【現代漢語翻譯】 現代漢語譯本： 居中修行是中位。學業已經成熟是上位。心中不喜悅而努力修行的梵行者，是苦位。心中喜悅而不努力修行的梵行者，是樂位。任其自然修行的梵行者，是不苦不樂位。這僅僅是善位，不是不善位。如果聽受佛法的人，是聞位。如果審察思量的人，是思位。得到禪定而修行的人，是修位。如果尚未證得增上心慧的人，是增上戒位。如果已經證得的人，名為增上心慧位。像這些等等是位的差別。 補特伽羅（Pudgala，人）的差別：這裡主要指的是出家的補特伽羅（Pudgala，人），有的是鈍根，有的是利根，有的是貪等行，有的是等分行，有的是薄塵行。他們僅僅是聲聞，不是獨覺，也不是菩薩。因為那些獨覺各自覺悟，諸菩薩等的解脫堅固，所以如來不為他們說共同居住修學。而且這裡僅僅說般涅槃（Parinirvana，完全的涅槃）。對於法來說，有已入正法者，有無有障礙者，有具縛者，有不具縛者，有非無縛者，僅僅是人而不是天。這叫做補特伽羅（Pudgala，人）的差別。像這樣在學習中進行分別，應當知道，對於勝利性、慧上首性、解脫堅固性、念增上性，應當根據情況進行五種差別的廣泛分別。 這裡所說的勝利，是功德增進圓滿的名稱差別。如經文所說，觀察十種勝利，是它的體性。解釋名稱，是法對於身體隨之攝取利益以及應當稱讚，所以叫做勝利。又如是法隨著有情而隨逐，所以叫做勝利。又如是法稱讚隨逐，所以叫做勝利。義門差別，應當知道有十種差別，即能夠攝持僧伽，令僧眾精進懇切，乃至廣說。 經文說：『苾芻（Bhiksu，比丘）』是指沙門（Sramana，出家人）捨棄家庭趨向非家庭等，是名稱的差別。具足別解脫律儀的眾同分是苾芻（Bhiksu，比丘）的體性。解釋名稱，對於色形等精勤守護，接近惡趣等，又能夠攝引不壞的功德，所以叫做苾芻（Bhiksu，比丘）。義門
【English Translation】 English version: Practicing in the middle is the middle position. Learning that has matured is the superior position. Those who practice the Brahma-faring (Brahmacarya) with displeasure in their hearts are in the position of suffering. Those who practice the Brahma-faring (Brahmacarya) with joy in their hearts and without effort are in the position of pleasure. Those who practice the Brahma-faring (Brahmacarya) naturally are in the position of neither suffering nor pleasure. This is only the position of goodness, not the position of non-goodness. If the listener is in the position of hearing. If the examiner is in the position of thinking. Those who attain samadhi and practice are in the position of practice. If one has not yet attained higher mind wisdom, it is the position of higher morality. If one has already attained it, it is called the position of higher mind wisdom. Such are the differences in positions. The differences of Pudgala (person): Here, it mainly refers to the ordained Pudgala (person), some are of dull faculties, some are of sharp faculties, some are of greed-like conduct, some are of equal conduct, and some are of thin dust conduct. They are only Sravakas (hearers), not Pratyekabuddhas (solitary Buddhas), nor Bodhisattvas. Because those Pratyekabuddhas (solitary Buddhas) are individually enlightened, and the liberation of the Bodhisattvas is firm, therefore the Tathagata (Thus Come One) does not speak to them about living together and studying. Moreover, here it only speaks of Parinirvana (complete Nirvana). As for the Dharma, there are those who have entered the right Dharma, those who have no obstacles, those who are bound, those who are not bound, and those who are not without bonds, only humans and not gods. This is called the difference of Pudgala (person). Just as in learning, such distinctions should be known, and for victory, the supremacy of wisdom, the firmness of liberation, and the increase of mindfulness, five kinds of distinctions should be widely distinguished as appropriate. The victory mentioned here is the difference in the name of the increase and perfection of merit. As the sutra says, observing the ten victories is its nature. Explaining the name, it is the Dharma that takes benefits and should be praised for the body, so it is called victory. Moreover, such Dharma follows sentient beings, so it is called victory. Moreover, such Dharma praises and follows, so it is called victory. As for the difference in the meaning of the door, it should be known that there are ten kinds of differences, namely, being able to gather the Sangha (community), making the Sangha (community) diligent and earnest, and so on. The sutra says: 'Bhiksu (monk)' refers to Sramanas (ascetics) who abandon their families and go to non-families, etc., which is the difference in name. The common division of the assembly that is fully equipped with the Pratimoksha (rules of discipline) is the nature of Bhiksu (monk). Explaining the name, diligently guarding the form and so on, approaching evil destinies, etc., and also being able to gather and not destroy merits, so it is called Bhiksu (monk). Meaning of the door
差別者。謂剎帝利等差別。上族下族差別。少中老等差別應知。經言。住者。是俯就於時精勤修習。名之差別。此住自體。離所說學無別有法。釋名者。由種種威儀攝受時分。故名為住。義門差別者。謂威儀差別。朝中後分差別。日夜差別。應知。經言慧者是智見。明現觀等。名之差別。簡擇法相心所有法為體。釋名者。簡擇為體。非智對治故名為慧。又各各差別能了知此故名為慧。又能顯了識所了別故名為慧。義門差別者。隨其所應。如前分別。
經言。解脫者。是永斷離系清凈。盡滅離欲如是等。名之差別。粗重永除煩惱斷滅為體。釋名者。能脫種種貪等繫縛故名解脫。又復世尊為種種牟尼說。此以為牟尼體性故名解脫。義門差別者。謂待時解脫。不動解脫。見所斷煩惱解脫。修所斷煩惱解脫。欲纏解脫。色纏解脫。無色纏解脫。如是等類如前差別應知。
經言。念者是不忘失。心明記憶等。名之差別。心所有法為體。釋名者。追憶諸法故名爲念。又如所經事隨所作意令心明記故名爲念。義門差別者。謂唸佛念法乃至廣說六念應知。又念住差別等。隨其所應當廣說。
複次釋難中。問學勝利者義何謂耶。答此言欲顯于增上戒學見勝功德勤修習住。問慧為上首者義何謂耶。答此言顯示于諸根中慧
【現代漢語翻譯】 現代漢語譯本 差別者。指的是剎帝利（Kshatriya，古印度社會第二等級，武士）等等的差別，上等種族和下等種族的差別，年輕、中年、老年等等的差別，應當瞭解。經文說：『住者』，是說順應時機，精勤地修習，名稱上的差別是這樣。這個『住』的自體，離開所說的學處，沒有其他的法。解釋名稱，是通過種種威儀來攝受時間，所以叫做『住』。意義上的差別，指的是威儀的差別，早晨、中午、下午的差別，白天和黑夜的差別，應當瞭解。經文說：『慧者』，是智慧和見解，明晰的現觀等等，名稱上的差別是這樣。以簡擇法相和心所有法為本體。解釋名稱，以簡擇為本體，因為不是智慧的對治品，所以叫做『慧』。而且，各自的差別能夠了解這些，所以叫做『慧』。又能夠明顯地識別所了別的，所以叫做『慧』。意義上的差別，根據情況，如前面所分別的那樣。 經文說：『解脫者』，是永遠斷離繫縛，清凈，完全滅盡，離欲等等，名稱上的差別是這樣。永遠去除粗重，煩惱斷滅為本體。解釋名稱，能夠脫離種種貪婪等等的繫縛，所以叫做『解脫』。而且，世尊為種種牟尼（Muni，指修行者）說，這個作為牟尼的體性，所以叫做『解脫』。意義上的差別，指的是等待時機的解脫，不動的解脫，見所斷煩惱的解脫，修所斷煩惱的解脫，欲界煩惱的解脫，色界煩惱的解脫，無色界煩惱的解脫，像這些種類，如前面所說的差別，應當瞭解。 經文說：『念者』，是不忘記，內心明亮，記憶等等，名稱上的差別是這樣。以心所有法為本體。解釋名稱，追憶諸法，所以叫做『念』。又如所經歷的事情，隨著所作的意念，使內心明記，所以叫做『念』。意義上的差別，指的是念佛、念法，乃至廣說六念，應當瞭解。還有念住的差別等等，根據情況，應當廣泛地解說。 再次，在解釋疑問中，問：學習勝利的意義是什麼？回答：這句話想要顯示在增上戒學中，見到殊勝的功德，勤奮地修習和安住。問：以慧為上首的意義是什麼？回答：這句話顯示在諸根之中，慧
【English Translation】 English version The 'differences' refer to distinctions such as those among Kshatriyas (the warrior caste in ancient India), differences between upper and lower castes, and differences between young, middle-aged, and old. This should be understood. The sutra states: 'Dwelling' means diligently practicing and cultivating in accordance with the opportune time. This is a difference in name. This 'dwelling' itself, apart from the precepts taught, has no other dharma. Explanation of the term: 'Dwelling' is so-called because it encompasses time through various forms of conduct. The difference in meaning refers to the differences in conduct, the differences between morning, noon, and afternoon, and the differences between day and night. This should be understood. The sutra states: 'Wisdom' refers to intelligence and insight, clear direct perception, etc. This is a difference in name. It has the nature of discerning the characteristics of dharmas and mental factors. Explanation of the term: 'Wisdom' has the nature of discernment, and because it is not the antidote to intelligence, it is called 'wisdom.' Moreover, it is called 'wisdom' because each difference can understand these. Furthermore, it is called 'wisdom' because it can clearly recognize what is being distinguished. The difference in meaning should be distinguished as before, according to the circumstances. The sutra states: 'Liberation' refers to the eternal severance of bonds, purity, complete extinction, freedom from desire, etc. This is a difference in name. It has the nature of permanently removing heaviness and extinguishing afflictions. Explanation of the term: 'Liberation' is so-called because it can free one from various bonds such as greed. Moreover, the World Honored One spoke of this to various Munis (ascetics), considering it the nature of a Muni, hence it is called 'liberation.' The difference in meaning refers to liberation awaiting the opportune time, immovable liberation, liberation from afflictions severed by view, liberation from afflictions severed by cultivation, liberation from the desire realm, liberation from the form realm, and liberation from the formless realm. Such categories should be understood as the differences mentioned before. The sutra states: 'Mindfulness' refers to non-forgetfulness, mental clarity, memory, etc. This is a difference in name. It has the nature of mental factors. Explanation of the term: 'Mindfulness' is so-called because it recollects all dharmas. Furthermore, as with experienced events, according to the intention made, it causes the mind to clearly remember, hence it is called 'mindfulness.' The difference in meaning refers to mindfulness of the Buddha, mindfulness of the Dharma, and so on, extensively explaining the six mindfulnesses. This should be understood. Also, the differences in the foundations of mindfulness, etc., should be extensively explained according to the circumstances. Furthermore, in explaining the difficulties, the question is: What is the meaning of the victory of learning? The answer is: This statement intends to show that in the superior discipline of morality, one sees the excellent merits and diligently cultivates and abides. The question is: What is the meaning of 'wisdom as the foremost'? The answer is: This statement shows that among the faculties, wisdom
根第一。問解脫堅固者義何謂耶。答此言顯示見修所斷煩惱永斷。問念為增上者義何謂耶。答此言顯示于少下劣所得功德不生知足。
問于余經中三學次第世尊異說。何故此中增上戒后即說增上慧。又復不說增上心學勝利耶。答此言總攝聞思修等所成諸慧。欲顯由無悔等次第發三摩地。即是顯示增上心學。如薄伽梵說。於是五根最能攝受所攝受者。所謂慧根。以諸苾芻成就如是勝慧根故乃至能修三摩地根。是故由慧根力乃至三摩地根皆得成就。今此經中薄伽梵顯示智慧是三摩地引因及能引斷煩惱。由說增上慧學故。當知兼說慧俱增上心學。
問若爾余經中說三學修習進趣圓滿。何故不說增上心學修習滿耶。答如前所說道理此中應知。
問何故此中但說學勝利住不說慧勝利住解脫勝利住。答但勸攝受下劣勝利。當知亦令所化有情攝受一切增上勝利。又攝僧等十種勝利明顯易入。是故但說學勝利住。問夫解脫者于諸法中最為上首。何故但說慧上首住不說解脫上首住。答于下劣中尚令所化有情取增上性。當知亦令所化于增上法取為增上。又于解脫顯差別故。何者差別。謂望無常上首之慧解脫最為常住堅實。問何等名為學勝利住。答由於隨所建立眾多學處觀十勝利故。常守尸羅堅守尸羅恒作恒轉。如是名為
【現代漢語翻譯】 現代漢語譯本 第一問：什麼是『解脫堅固者』的含義？答：這個詞語顯示了通過見道和修道所斷除的煩惱已被永遠斷除。 第二問：什麼是『念為增上者』的含義？答：這個詞語顯示了對於自己所獲得的少量或低劣的功德，不會產生滿足感。 第三問：在其他的經典中，世尊對於三學的次第有不同的說法。為什麼在這裡，在增上戒之後就直接說增上慧，而且沒有說增上心學的殊勝之處呢？答：這裡所說的增上慧，總括了通過聽聞、思考、修習等所獲得的各種智慧。想要顯示通過無悔等次第引發三摩地（Samadhi，禪定），也就是顯示了增上心學。正如薄伽梵（Bhagavan，世尊）所說：『在這五根（五種感官能力）中，慧根是最能夠攝受所要攝受的。』因為諸位苾芻（Bhiksu，比丘）成就了這樣殊勝的慧根，乃至能夠修習三摩地根。所以，由於慧根的力量，乃至三摩地根都能夠成就。現在這部經中，薄伽梵顯示智慧是三摩地的引發原因，並且能夠引導斷除煩惱。通過說增上慧學，應當知道也兼說了與慧相關的增上心學。 第四問：如果這樣，為什麼在其他的經典中說三學修習進趣圓滿，而這裡沒有說增上心學修習圓滿呢？答：如同前面所說的道理，這裡也應當知道。 第五問：為什麼這裡只說了學勝利住，而沒有說慧勝利住和解脫勝利住呢？答：僅僅勸導攝取低劣的勝利，應當知道也是爲了讓所化有情（被教化引導的眾生）攝取一切增上的勝利。而且，攝僧等十種勝利明顯容易進入，所以只說了學勝利住。 第六問：解脫在一切法中是最為殊勝的，為什麼只說慧上首住，而沒有說解脫上首住呢？答：在低劣的法中，尚且要讓所化有情取增上性，應當知道也是爲了讓所化在增上的法中取為增上。而且，對於解脫顯示了差別。什麼差別呢？就是相對於無常的上首之慧，解脫最為常住堅實。 第七問：什麼叫做學勝利住？答：由於對於隨所建立的眾多學處，觀察到十種勝利的緣故，常常守護戒律，堅定地守護戒律，恒常地行持和運轉（佛法），這就叫做學勝利住。
【English Translation】 English version First question: What is the meaning of 'one firm in liberation'? Answer: This term indicates that the afflictions severed by the paths of seeing and cultivation have been permanently eliminated. Second question: What is the meaning of 'mindfulness as supreme'? Answer: This term indicates that one does not become complacent with the small or inferior merits one has attained. Third question: In other sutras, the Blessed One (Bhagavan) speaks differently about the order of the three trainings (śikṣā). Why is it that here, after the training in higher discipline (adhiśīla-śikṣā), the training in higher wisdom (adhiprajñā-śikṣā) is immediately mentioned, and the benefits of the training in higher mind (adhicitta-śikṣā) are not spoken of? Answer: This term encompasses all the wisdoms attained through hearing, thinking, and meditating. It aims to show that through the sequence of remorse-lessness, etc., samadhi (concentration) arises, which is the manifestation of the training in higher mind. As the Blessed One said, 'Among these five faculties (indriya), the faculty of wisdom (prajñendriya) is the most capable of encompassing what is to be encompassed.' Because the Bhikshus (monks) have attained such a superior faculty of wisdom, they are even able to cultivate the faculty of samadhi. Therefore, through the power of the faculty of wisdom, even the faculty of samadhi is attained. In this sutra, the Blessed One shows that wisdom is the cause that leads to samadhi and that it can lead to the cutting off of afflictions. By speaking of the training in higher wisdom, it should be understood that the training in higher mind, which is associated with wisdom, is also being spoken of. Fourth question: If that is the case, why is it that in other sutras it is said that the three trainings are cultivated, progressed in, and perfected, but here it is not said that the training in higher mind is cultivated and perfected? Answer: The reasoning as explained earlier should be understood here. Fifth question: Why is it that here only the benefits of abiding in the training are spoken of, and not the benefits of abiding in wisdom or the benefits of abiding in liberation? Answer: By merely encouraging the acceptance of inferior benefits, it should be understood that sentient beings who are to be transformed (vineya) are also being made to accept all superior benefits. Moreover, the ten benefits, such as gathering the Sangha (community), are clear and easy to enter into. Therefore, only the benefits of abiding in the training are spoken of. Sixth question: Liberation is the most supreme among all dharmas (phenomena). Why is it that only the supreme abiding in wisdom is spoken of, and not the supreme abiding in liberation? Answer: Even in inferior dharmas, sentient beings who are to be transformed are being made to take on the nature of superiority. It should be understood that they are also being made to take on superiority in superior dharmas. Moreover, a distinction is shown in liberation. What is the distinction? It is that, in comparison to the wisdom that is supreme in impermanence, liberation is the most permanent and solid. Seventh question: What is called abiding in the benefits of the training? Answer: Because one observes the ten benefits in the many precepts (śikṣāpada) that have been established, one constantly guards the precepts, firmly guards the precepts, and constantly practices and turns (the Dharma). This is called abiding in the benefits of the training.
住學勝利。問攝受僧等諸句何義。答攝受僧伽者是總句。余是別句令僧精懇者。令離受用欲樂邊故。令僧安樂者。令離受用自苦邊故。未信令信者。未入正法令趣入故。已信令增長者。已入正法令成熟故。難調伏令調伏者。犯尸羅者善驅擯故。令慚愧者安樂住者。凈持戒者令無悔惱故防護現法漏者。順伏煩惱纏故。損害后法漏者。止息邪愿住梵行故。隨順永斷惑隨眠故。為令多人梵行久住增廣。乃至為諸天人正善開示者。為令聖教相續不斷絕故。
如是十種勝利。略說則為三種勝利。廣開三種則為十種。三種者。一令僧不染污住。二令僧得安樂住。三令聖教長時隨轉。此中由七種隨護顯示不染污住及安樂住。七種隨護者。一敬養隨護。二自苦行隨護。三眾具乏少隨護。四展轉眾隨護。五心追變隨護。六煩惱纏隨護。七邪愿隨護。最後一句顯示聖教長時隨轉。
云何名為常守尸羅。謂不捨學處故。云何名為堅守尸羅。謂不犯學處故。云何恒作。謂學處不穿穴故。云何恒轉。謂穿穴尸羅復轉還故。云何受學學處。謂具足隨學諸學處故。如是行者。常守尸羅堅守尸羅。聞正法已獨于靜處。繫念思惟籌量觀察。為欲發起增上心慧故。又此行者。依聞思修所生智慧能證解脫。此解脫性不退法故。說名為堅。出世智果
【現代漢語翻譯】 現代漢語譯本： 住學勝利（Venerable Shariputra）。問：『攝受僧等諸句何義？』（請問，『攝受僧等』這些語句是什麼意思？）答：『攝受僧伽（Sangha，僧團）者是總句。余是別句。』（『攝受僧伽』是總括性的語句，其餘的則是分別解釋。） 『令僧精懇者。令離受用欲樂邊故。』（使僧人精進懇切，是讓他們遠離享受慾望和快樂的極端。）『令僧安樂者。令離受用自苦邊故。』（使僧人安樂，是讓他們遠離自我折磨的極端。） 『未信令信者。未入正法令趣入故。』（使未信者生起信心，是使尚未進入正法的人能夠趣入。）『已信令增長者。已入正法令成熟故。』（使已信者增長信心，是使已經進入正法的人能夠成熟。） 『難調伏令調伏者。犯尸羅（Sila，戒律）者善驅擯故。』（使難以調伏的人得到調伏，是因為對於違犯戒律的人要善於驅逐。）『令慚愧者安樂住者。凈持戒者令無悔惱故。』（使感到慚愧的人能夠安樂地安住，是因為清凈持戒的人不會有後悔和煩惱。） 『防護現法漏者。順伏煩惱纏故。』（防護現世的煩惱，是爲了順從和降伏煩惱的纏縛。）『損害后法漏者。止息邪愿住梵行故。』（損害來世的煩惱，是爲了止息邪惡的願望，安住于清凈的修行。）『隨順永斷惑隨眠故。』（隨順於永遠斷除迷惑和煩惱的潛在傾向。） 『為令多人梵行久住增廣。乃至為諸天人正善開示者。為令聖教相續不斷絕故。』（爲了使更多的人能夠長久地修行清凈的梵行，乃至爲了給諸天和人們正確地開示，是爲了使聖教能夠相續不斷絕。） 如是十種勝利。略說則為三種勝利。廣開三種則為十種。三種者。一令僧不染污住。二令僧得安樂住。三令聖教長時隨轉。此中由七種隨護顯示不染污住及安樂住。七種隨護者。一敬養隨護。二自苦行隨護。三眾具乏少隨護。四展轉眾隨護。五心追變隨護。六煩惱纏隨護。七邪愿隨護。最後一句顯示聖教長時隨轉。 云何名為常守尸羅（Sila，戒律）？謂不捨學處故。（什麼叫做經常守護戒律？就是不捨棄所學的戒條。）云何名為堅守尸羅？謂不犯學處故。（什麼叫做堅定地守護戒律？就是不違犯所學的戒條。）云何恒作？謂學處**穴故。（什麼叫做持續不斷地努力？就是學習戒條中的漏洞。）云何恒轉？謂穿穴尸羅復轉還故。（什麼叫做持續不斷地轉變？就是鉆研戒律的漏洞，然後又迴歸正道。）云何受學學處？謂具足隨學諸學處故。（什麼叫做接受和學習戒條？就是完全地隨順學習所有的戒條。） 如是行者。常守尸羅堅守尸羅。聞正法已獨于靜處。繫念思惟籌量觀察。為欲發起增上心慧故。（這樣修行的人，才能經常守護戒律，堅定地守護戒律。聽聞正法后，獨自在安靜的地方，集中注意力思考、衡量和觀察，爲了發起更強大的心力和智慧。） 又此行者。依聞思修所生智慧能證解脫。此解脫性不退法故。說名為堅。出世智果。（而且，這樣的修行者，依靠聽聞、思考和修行所產生的智慧，能夠證得解脫。這種解脫的性質是不會退轉的，所以被稱為堅定，是出世間智慧的果實。）
【English Translation】 English version: Venerable Shariputra inquired: 'What is the meaning of phrases such as 'to gather the Sangha'?' The answer: 'To gather the Sangha (Sangha, monastic community) is the general statement. The rest are specific explanations.' 'To make the Sangha diligent and earnest' means 'to make them depart from the extreme of enjoying desires and pleasures.' 'To make the Sangha peaceful and happy' means 'to make them depart from the extreme of self-mortification.' 'To make the unbelieving believe' means 'to enable those who have not entered the true Dharma to enter.' 'To make the believing increase' means 'to enable those who have already entered the true Dharma to mature.' 'To subdue the difficult to subdue' means 'to skillfully expel those who violate the Sila (Sila, precepts).' 'To make the ashamed dwell in peace' means 'to ensure that those who purely uphold the precepts have no regrets or afflictions.' 'To protect against outflows in the present life' means 'to comply with and subdue the entanglements of afflictions.' 'To harm outflows in the future life' means 'to cease evil wishes and dwell in pure conduct.' 'To comply with the permanent cutting off of the latent tendencies of delusion.' 'To enable many people to practice pure conduct for a long time and increase it, and even to correctly and well enlighten the gods and humans' means 'to ensure that the Holy Teaching continues without interruption.' These ten benefits, briefly stated, are three benefits. Expanded, the three become ten. The three are: first, to enable the Sangha to dwell without defilement; second, to enable the Sangha to dwell in peace; and third, to enable the Holy Teaching to continue for a long time. Among these, the seven protections show dwelling without defilement and dwelling in peace. The seven protections are: first, protection of respect and support; second, protection of self-mortification; third, protection of the lack of necessities; fourth, protection of mutual support; fifth, protection of mental changes; sixth, protection of the entanglements of afflictions; and seventh, protection of evil wishes. The last sentence shows the Holy Teaching continuing for a long time. What is called constantly guarding the Sila (Sila, precepts)? It means not abandoning the precepts learned. What is called firmly guarding the Sila? It means not violating the precepts learned. What is called constant effort? It means studying the loopholes in the precepts. What is called constant transformation? It means exploring the loopholes in the Sila and then returning to the right path. What is called receiving and learning the precepts? It means fully complying with and learning all the precepts. Those who practice in this way constantly guard the Sila and firmly guard the Sila. After hearing the true Dharma, they dwell alone in a quiet place, focusing their attention on thinking, measuring, and observing, in order to generate greater mental strength and wisdom. Moreover, such practitioners, relying on the wisdom generated from hearing, thinking, and meditating, can attain liberation. This nature of liberation is non-retrogressive, so it is called firm, the fruit of transcendental wisdom.
故不可退轉。又此行者。由念力故審自觀察。我尸羅蘊為圓滿不。我于諸法為通達不。我于解脫為善證不。如是依止憶念力故。具學勝利發上首慧證堅解脫。又復此念略有三種。謂或因說法。或依教授。或復觀察作與不作。
問薄伽梵宣說尸羅有無量種。謂鄔波索迦尸羅。苾芻尸羅。鄔波婆娑尸羅。靜慮尸羅。三摩缽底尸羅。聖愛尸羅。如是等今於此中依何尸羅而說住學勝利。答苾芻尸羅由最勝故。
問如薄伽梵說。慧亦多種。所謂聞所生慧。思所生慧。修所生慧。今於此中依何等慧而說住慧上首。答具說三慧。問佛說解脫亦有多種。謂世間解脫。出世間解脫。有學解脫無學解脫。可動解脫。不動解脫。如是等今於此中依何解脫而說解脫堅住。答依彼出世不動解脫。
問如來說念亦有多種。謂于身等境界住念久作久說等隨念。讀誦等隨念。教授等隨念。應作不應作隨念。唸佛等隨念。今於此中依何等念說念增上。答從勝為論說應作不作觀察隨念。
複次次第中。謂先依苾芻尸羅住已。次聽受正法。次應如理作意。如是行者。由凈持戒故無有憂悔。由無悔等次第能發正三摩地。謂由方便所攝慧如理思惟故增上心學成就。是名圓滿次第。前前為因後後得圓滿故。又住學勝利為得慧上首故。住慧上
【現代漢語翻譯】 現代漢語譯本 因此不可退轉。而且這位修行者，由於念力的緣故，仔細地自我觀察：我的戒蘊是否圓滿？我對諸法是否通達？我對解脫是否善於證得？像這樣依靠憶念的力量，具備學習的勝利，發起最上的智慧，證得堅固的解脫。而且這種憶念略有三種，即或者因為說法，或者依靠教授，或者觀察應作與不應作。
問：薄伽梵（Bhagavan，世尊）宣說戒有無量種，即優婆塞戒（Upasaka-sila，在家男居士所持戒）、比丘戒（Bhikkhu-sila，出家男眾所持戒）、優婆婆娑戒（Upavasatha-sila，齋戒）、靜慮戒（Dhyana-sila，禪定之戒）、三摩缽底戒（Samapatti-sila，等至之戒）、聖愛戒（Arya-prema-sila，聖者之愛戒）等等，現在在這裡依據哪種戒而說安住于學習的勝利？答：比丘戒，因為它最殊勝的緣故。
問：如薄伽梵所說，智慧也有多種，所謂聞所生慧（Srutamayi-prajna，聽聞佛法而生之智慧）、思所生慧（Cintamayi-prajna，思惟佛法而生之智慧）、修所生慧（Bhavanamayi-prajna，修習禪定而生之智慧），現在在這裡依據哪種智慧而說安住于智慧的最上？答：具說三種智慧。 問：佛說解脫也有多種，所謂世間解脫（Laukika-vimoksha，世俗之解脫）、出世間解脫（Lokottara-vimoksha，超越世俗之解脫）、有學解脫（Saiksa-vimoksha，還在學習階段的解脫）、無學解脫（Asaiksa-vimoksha，已經完成學習的解脫）、可動解脫（Calita-vimoksha，可能退轉的解脫）、不動解脫（Acalita-vimoksha，不可退轉的解脫）等等，現在在這裡依據哪種解脫而說解脫的堅固安住？答：依據那出世間不動解脫。
問：如來說念也有多種，即于身等境界住念，久作久說等隨念，讀誦等隨念，教授等隨念，應作不應作隨念，唸佛等隨念，現在在這裡依據哪種念說唸的增上？答：從殊勝的角度來說，說應作不應作的觀察隨念。
其次，在次第中，即先依靠比丘戒安住之後，其次聽受正法，其次應該如理作意。像這樣行者，由於清凈持戒的緣故沒有憂愁後悔，由於沒有後悔等次第能夠發起正三摩地（Sama-samadhi，正定）。即由方便所攝的智慧如理思惟的緣故，增上心學成就，這叫做圓滿次第。前前為因，後後得以圓滿的緣故。又安住于學習的勝利是爲了得到智慧的最上，安住于智慧的最上。
【English Translation】 English version Therefore, one must not regress. Moreover, this practitioner, due to the power of mindfulness, carefully observes himself: Is my aggregate of morality (Sila-skandha) complete? Am I thoroughly understanding the dharmas? Am I well-versed in attaining liberation? Thus, relying on the power of recollection, he possesses the victory of learning, generates supreme wisdom, and attains steadfast liberation. Furthermore, this mindfulness is roughly of three types: namely, either due to teaching, or relying on instruction, or observing what should be done and what should not be done.
Question: The Bhagavan (Bhagavan, The Blessed One) has declared that there are countless kinds of morality (Sila), namely, Upasaka-sila (Upasaka-sila, the morality of a male lay devotee), Bhikkhu-sila (Bhikkhu-sila, the morality of a male monastic), Upavasatha-sila (Upavasatha-sila, the morality of the observance day), Dhyana-sila (Dhyana-sila, the morality of meditative absorption), Samapatti-sila (Samapatti-sila, the morality of attainment), Arya-prema-sila (Arya-prema-sila, the morality of noble love), and so on. Now, among these, based on which morality is the victory of abiding in learning spoken of? Answer: Bhikkhu-sila, because it is the most excellent.
Question: As the Bhagavan said, there are also many kinds of wisdom (Prajna), namely, wisdom born of hearing (Srutamayi-prajna), wisdom born of thinking (Cintamayi-prajna), and wisdom born of cultivation (Bhavanamayi-prajna). Now, among these, based on which wisdom is the supremacy of abiding in wisdom spoken of? Answer: All three kinds of wisdom are spoken of. Question: The Buddha said that there are also many kinds of liberation (Vimoksha), namely, worldly liberation (Laukika-vimoksha), supramundane liberation (Lokottara-vimoksha), liberation of those still learning (Saiksa-vimoksha), liberation of those who have completed learning (Asaiksa-vimoksha), mutable liberation (Calita-vimoksha), and immutable liberation (Acalita-vimoksha), and so on. Now, among these, based on which liberation is the steadfast abiding in liberation spoken of? Answer: Based on that supramundane, immutable liberation.
Question: As the Tathagata said, there are also many kinds of mindfulness (Smrti), namely, abiding in mindfulness of the body and other objects, recollection of things done and said for a long time, recollection of reading and reciting, recollection of instruction, recollection of what should be done and what should not be done, recollection of the Buddha, and so on. Now, among these, based on which mindfulness is the increase of mindfulness spoken of? Answer: From the perspective of excellence, it is said to be the recollection of observing what should be done and what should not be done.
Furthermore, in the sequence, it means first abiding in Bhikkhu-sila, then listening to the true Dharma, and then applying appropriate attention. Thus, the practitioner, due to pure adherence to the precepts, has no sorrow or regret, and due to the absence of regret and other sequential factors, can generate correct Samadhi (Sama-samadhi, right concentration). That is, due to the wisdom encompassed by skillful means and appropriate reflection, the superior training in mind is accomplished. This is called the complete sequence, because the preceding is the cause and the succeeding is perfected. Moreover, abiding in the victory of learning is for the sake of attaining the supremacy of wisdom, abiding in the supremacy of wisdom.
首為證解脫堅固故。云何能得住學勝利乃至解脫堅固。謂由念增上力故。是名能成次第。又經言。若如是住修習三學速得圓滿。是亦名為能成次第。
解釋次第者。如經言。大師者。謂能善教誡聲聞弟子應作不應作事。故名大師。又能化導無量眾生證苦寂滅。故名大師。又為摧滅邪穢外道出現於世。故名大師。聲聞者。謂從他聽聞正法音聲。故名聲聞。又能令他聞正法聲。故名聲聞。
問復何因緣唯為聲聞說住學勝利等。答由聲聞眾是薄伽梵隨順修學真實弟子故。法者。所謂宣說名句文身學處者。所謂宣說五犯聚事。成就憐愍者。于處長夜諸眾生等。恒住慈等四種無量。成就悲者。能拔眾生多苦法故。樂義利者。能授眾生無量樂法故。求利益者。欲令眾生攝受種種妙善法故。恒悲愍者。能拔眾生種種諸惡不善法故。又言。為令多人梵行久住者依剎帝利等大種姓說。增廣者。謂即此等諸眾生類。後後眾會漸漸廣大。乃至為諸天人者。謂即于如是增廣種類中有勢力者。此顯世尊大悲普覆非唯一分。正善開示者。謂如諸所有及盡諸所有一切諸法。說正法者。謂十二分教聽受研尋住持讀誦處靜思惟。如是境界是名為法。為利益者。依增上戒說。為安樂者。謂不依止苦難不自在行。為利益安樂者。謂諸離欲者增上心
【現代漢語翻譯】 現代漢語譯本：首先是爲了證明解脫的堅固性。如何才能獲得安住于學（śikṣā）的勝利，乃至解脫的堅固呢？這是由於念（smṛti）的增上力所致。這被稱為能成就次第。經典中又說：『如果這樣安住並修習三學（tri-śikṣā），就能迅速獲得圓滿。』這也稱為能成就次第。
解釋次第：如經典所說：『大師』（mahācārya）是指能夠善於教誡聲聞（śrāvaka）弟子應該做什麼和不應該做什麼的人，因此被稱為大師。又能夠化導無量眾生證得苦的寂滅（duḥkha-nirodha），因此被稱為大師。又爲了摧滅邪穢外道而出現於世，因此被稱為大師。『聲聞』是指從他人聽聞正法（saddharma）音聲的人，因此被稱為聲聞。又能夠使他人聽聞正法之聲，因此被稱為聲聞。
問：又是什麼因緣只為聲聞說安住于學的勝利等呢？答：因為聲聞眾是薄伽梵（Bhagavān，世尊）隨順修學的真實弟子。法（dharma）是指宣說名句文身（nāma-pada-vyañjana-kāya）的學處（śikṣāpada）。學處是指宣說五犯聚事（pañca āpatti-skandha）。成就憐憫（anukampā）是指對於長夜（dīrgha-rātra）中的諸眾生等，恒常安住于慈（maitrī）等四種無量心（apramāṇa）。成就悲（karuṇā）是指能夠拔除眾生多種痛苦之法。樂義利（artha-hita）是指能夠授予眾生無量快樂之法。求利益（hita-eṣin）是指想要讓眾生攝受種種妙善之法。恒悲愍（nitya-karuṇā）是指能夠拔除眾生種種諸惡不善之法。又說：『爲了令多人梵行（brahmacarya）久住』，這是依剎帝利（kṣatriya）等大種姓（mahā-kula）說的。增廣是指這些眾生類，後後的眾會漸漸廣大，乃至爲了諸天人（deva-manuṣya），是指在這樣增廣的種類中有勢力者。這顯示世尊的大悲普遍覆蓋，並非只是一部分。正善開示是指如諸所有及盡諸所有一切諸法。說正法是指十二分教（dvādaśāṅga-buddha-vacana）的聽受、研尋、住持、讀誦、處靜思惟。這樣的境界稱為法。爲了利益是指依增上戒（adhi-śīla）說。爲了安樂是指不依止苦難不自在行。爲了利益安樂是指諸離欲者增上心（adhimukti-citta）。
【English Translation】 English version: Firstly, it is to prove the firmness of liberation. How can one attain the victory of abiding in learning (śikṣā), and even the firmness of liberation? It is due to the power of mindfulness (smṛti). This is called the order of accomplishment. Moreover, the scripture says: 'If one abides and cultivates the three learnings (tri-śikṣā) in this way, one will quickly attain perfection.' This is also called the order of accomplishment.
Explaining the order: As the scripture says: 'The great teacher' (mahācārya) refers to one who can skillfully instruct the śrāvaka (hearer) disciples on what should and should not be done, hence called the great teacher. Also, one who can guide countless beings to realize the cessation of suffering (duḥkha-nirodha), hence called the great teacher. Also, one who appears in the world to destroy heretical and impure external paths, hence called the great teacher. 'Śrāvaka' refers to one who hears the voice of the true Dharma (saddharma) from others, hence called śrāvaka. Also, one who can cause others to hear the voice of the true Dharma, hence called śrāvaka.
Question: What is the reason for only speaking of the victory of abiding in learning, etc., for the śrāvakas? Answer: Because the śrāvaka assembly is the true disciple of the Blessed One (Bhagavān) who follows and learns. Dharma (dharma) refers to the precepts (śikṣāpada) that proclaim the body of names, phrases, and syllables (nāma-pada-vyañjana-kāya). Precepts refer to the proclamation of the five aggregates of offenses (pañca āpatti-skandha). Accomplishing compassion (anukampā) refers to constantly abiding in the four immeasurables (apramāṇa) such as loving-kindness (maitrī) towards all beings in the long night (dīrgha-rātra). Accomplishing sorrow (karuṇā) refers to being able to remove the many suffering dharmas of beings. Benefiting with joy (artha-hita) refers to being able to bestow limitless joyful dharmas upon beings. Seeking benefit (hita-eṣin) refers to wanting beings to embrace all kinds of wonderful and virtuous dharmas. Constantly compassionate (nitya-karuṇā) refers to being able to remove all kinds of evil and unwholesome dharmas of beings. Furthermore, it is said: 'To ensure the long-lasting Brahmacarya (brahmacarya) of many people,' this is said in reference to the great noble families (mahā-kula) such as the Kṣatriyas (kṣatriya). Increasing and expanding refers to these kinds of beings, with later and later assemblies gradually becoming larger, even for the devas and humans (deva-manuṣya), referring to those with power in such expanding categories. This shows that the Blessed One's great compassion universally covers, not just a portion. Rightly and well-explained refers to all dharmas as they are and in their entirety. Speaking the true Dharma refers to the twelve divisions of the teachings (dvādaśāṅga-buddha-vacana): listening, researching, upholding, reciting, dwelling in quiet contemplation. Such a realm is called Dharma. For benefit refers to speaking according to higher morality (adhi-śīla). For ease and comfort refers to not relying on difficult, painful, and unfree practices. For benefit and ease refers to the higher mind (adhimukti-citta) of those who are free from desire.
增上慧行此行善故名利益。順攝故名安樂。又若處世尊贊說杜多功德。是名利益。若處世尊聽受百味飲食百千衣服。是名安樂。若處世尊建立三學。是名利益安樂。如來於諸法中以種種慧善觀察者。謂若為利益。若為安樂。若為利益安樂。依增上戒學增上心學增上慧學說。此中有二因緣名善觀察。謂于長夜遍了知故。不顛倒覺故。彼彼解脫善證得者依增上心增上慧說此中有二因緣名善證得。謂究竟行故。不退轉法故。我尸羅蘊不圓滿者。謂或於尸羅一分修習。或不依止。如是尸羅圓滿修習諸等持戒。我于諸法不善觀察者。由二種觀察如前說。我于解脫不善證得者。由二種證得如前說。我所應說如是已說者。謂總結前略說及廣分別應知。
複次由六種相應當解釋一切佛經。一由遍知諸法故。二由舍惡行大小惑故。三由受善行故。四由智遍知通達病等行故。五由彼果故。六由自他受彼果故。由如是六相及由如前建立諸相應。善解釋一切佛經。此中法者。謂蘊界處緣起念住正斷等。彼果者。謂厭離欲解脫般涅槃。自他受彼果者。謂我生已盡等。如是總名攝釋分。今此品中顯示此論有四種相。一最勝相。二自體相。三清凈相。四辯教相。此中最勝相由二頌。自體相由五頌。清凈相由二頌。辯教相由一頌。
顯揚聖
【現代漢語翻譯】 現代漢語譯本：增上慧行（通過增長智慧而行事）因行善的緣故，稱為利益。順應和攝受的緣故，稱為安樂。又如果在某個地方，世尊讚歎修習頭陀行（Dutaguna，一種苦行）的功德，這稱為利益。如果在某個地方，世尊聽受百味飲食和成百上千的衣服供養，這稱為安樂。如果在某個地方，世尊建立戒、定、慧三學，這稱為利益和安樂。如來對於諸法，以種種智慧善巧地觀察，是爲了利益，爲了安樂，或者爲了利益和安樂。依據增上戒學、增上心學、增上慧學來說明。這裡面有兩種因緣稱為『善觀察』，即因為長夜遍知諸法，以及因為不顛倒的覺悟。那些對於解脫善巧證得的人，依據增上心學和增上慧學來說明。這裡面有兩種因緣稱為『善證得』，即因為究竟的修行，以及因為不退轉的法。我的戒蘊如果不圓滿，是因為或者對於戒律的一部分進行修習，或者不依止戒律。像這樣，圓滿地修習諸種等持戒。我對於諸法如果不善巧地觀察，是由前述的兩種觀察造成的。我對於解脫如果不善巧地證得，是由前述的兩種證得造成的。我所應該說的已經說了，這是總結前面略說和廣分別的內容，應當知曉。
其次，應當通過六種相應來解釋一切佛經。第一，通過遍知諸法；第二，通過捨棄惡行和大小惑；第三，通過接受善行；第四，通過智慧遍知通達病等行；第五，通過那些果報；第六，通過自己和他人承受那些果報。通過像這樣的六種相，以及通過像前面建立的諸種相應，善巧地解釋一切佛經。這裡面，『法』指的是蘊、界、處、緣起、念住、正斷等。『那些果報』指的是厭離、離欲、解脫、般涅槃（Parinirvana，完全的涅槃）。『自己和他人承受那些果報』指的是『我生已盡』等。像這樣總的名稱是攝釋分。現在這一品中顯示此論有四種相：第一，最勝相；第二，自體相；第三，清凈相；第四，辯教相。這裡面，最勝相由兩頌說明，自體相由五頌說明，清凈相由兩頌說明，辯教相由一頌說明。
《顯揚聖教論》（Xianyang Shengjiao Lun）
【English Translation】 English version: 'Increased wisdom practice' is called 'benefit' because of doing good deeds. It is called 'happiness' because of conforming and gathering. Furthermore, if in a certain place, the World Honored One praises the merits of practicing Dhuta (Dutaguna, ascetic practices), this is called 'benefit'. If in a certain place, the World Honored One listens to offerings of hundreds of flavors of food and thousands of clothes, this is called 'happiness'. If in a certain place, the World Honored One establishes the three learnings of morality, concentration, and wisdom, this is called 'benefit and happiness'. The Tathagata (如來) skillfully observes all dharmas (法) with various wisdoms for the sake of benefit, for the sake of happiness, or for the sake of benefit and happiness. It is explained based on increased morality learning, increased mind learning, and increased wisdom learning. There are two causes here called 'skillful observation', namely, because of knowing all dharmas throughout the long night, and because of non-inverted awakening. Those who skillfully attain liberation are explained based on increased mind learning and increased wisdom learning. There are two causes here called 'skillful attainment', namely, because of ultimate practice and because of non-retrogressive dharma. If my aggregate of morality is not complete, it is because either I practice only a part of the precepts, or I do not rely on the precepts. In this way, I fully practice all samadhi (三昧) precepts. If I do not skillfully observe all dharmas, it is caused by the two kinds of observation mentioned earlier. If I do not skillfully attain liberation, it is caused by the two kinds of attainment mentioned earlier. What I should say has already been said, which is a summary of the previous brief and extensive explanations, and should be known.
Secondly, all Buddhist scriptures should be explained through six kinds of correspondence. First, through knowing all dharmas; second, through abandoning evil deeds and major and minor delusions; third, through accepting good deeds; fourth, through wisdom knowing and understanding the practices of illness, etc.; fifth, through those consequences; sixth, through oneself and others receiving those consequences. Through these six aspects, and through the various correspondences established as before, all Buddhist scriptures are skillfully explained. Here, 'dharma' refers to the aggregates, realms, bases, dependent origination, mindfulness, right effort, etc. 'Those consequences' refer to aversion, detachment, liberation, Parinirvana (般涅槃, complete Nirvana). 'Oneself and others receiving those consequences' refers to 'my birth is exhausted', etc. Such a general name is the 'collection and explanation' section. Now, this chapter shows that this treatise has four aspects: first, the most excellent aspect; second, the self-nature aspect; third, the pure aspect; fourth, the eloquent teaching aspect. Here, the most excellent aspect is explained by two verses, the self-nature aspect is explained by five verses, the pure aspect is explained by two verses, and the eloquent teaching aspect is explained by one verse.
Xianyang Shengjiao Lun (顯揚聖教論)
教論卷第十三 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十四
無著菩薩造
三藏法師玄奘奉 詔譯
成善巧品第三
複次於此論體九事等中應善了知七種善巧。何等為七。頌曰。
于諸蘊界處 及眾緣起法 處非處根諦 善巧事應知
論曰。住正法者。應善了達如是七種善巧之事。問何故唯立七種善巧。答世間愚夫多如是計。頌曰。
身者自在等 無因身者住 流轉作諸業 及增上二種
論曰。于諸蘊中不善巧故。執諸蘊體為我身者。于諸界中不善巧故。執自在等為身生因或執無因身自然起。以不了達從自種因身得生故。所以者何。界者功能種子族姓因等名差別故。于諸處中不善巧故。執有身者依身而住取外境界。于緣起中不善巧故。執有身者流轉生死。由不善知處非處故。執有身者能造諸業。由不善知諸根諸諦。執有二種增上身者。謂愛非愛業果增上者。及染污清凈增上者。由不善知苦集兩諦。計有染污增上者。由不善知滅道兩諦。計有清凈增上者。頌曰。
于身者等起 實我所住持 流轉者作者 及諸增上義 染污若清凈 起七種愚癡 對治此應知 攝七種善巧
論曰。如前總說二
【現代漢語翻譯】 現代漢語譯本 教論卷第十三 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十四
無著菩薩造
三藏法師玄奘奉 詔譯
成善巧品第三
複次，於此論體九事等中，應善了知七種善巧。何等為七？頌曰：
于諸蘊界處 及眾緣起法 處非處根諦 善巧事應知
論曰：住正法者，應善了達如是七種善巧之事。問：何故唯立七種善巧？答：世間愚夫多如是計。頌曰：
身者自在等 無因身者住 流轉作諸業 及增上二種
論曰：于諸蘊中不善巧故，執諸蘊體為『我』(Atman)身者。于諸界(Dhatu)中不善巧故，執『自在』(Ishvara)等為身生因，或執無因身自然起。以不了達從自種因身得生故。所以者何？界者，功能、種子、族姓、因等名差別故。于諸處(Ayatana)中不善巧故，執有身者依身而住，取外境界。于緣起(Pratītyasamutpāda)中不善巧故，執有身者流轉生死。由不善知處非處故，執有身者能造諸業。由不善知諸根(Indriya)諸諦(Satya)，執有二種增上身者，謂愛非愛業果增上者，及染污清凈增上者。由不善知苦集兩諦，計有染污增上者。由不善知滅道兩諦，計有清凈增上者。頌曰：
于身者等起 實我所住持 流轉者作者 及諸增上義 染污若清凈 起七種愚癡 對治此應知 攝七種善巧
論曰：如前總說二
【English Translation】 English version Chapter Thirteen of the Treatise on Teachings Taisho Tripitaka Volume 31, No. 1602, Xianyang Shengjiao Lun (Treatise on Manifesting the Holy Teaching)
Xianyang Shengjiao Lun, Chapter Fourteen
Composed by Bodhisattva Asanga
Translated by Tripitaka Master Xuanzang under Imperial Order
Chapter Three: Skillful Accomplishment
Furthermore, within the nine aspects of this treatise's subject matter, one should skillfully understand seven kinds of skillful means. What are the seven? The verse says:
In aggregates, realms, and sources, and the law of dependent origination, Possible and impossible, faculties and truths, skillful matters should be known.
The treatise says: Those who abide in the correct Dharma should skillfully understand these seven kinds of skillful matters. Question: Why establish only seven kinds of skillful means? Answer: The foolish people of the world mostly hold such views. The verse says:
The self, the sovereign, etc., the self dwells without cause, Transmigrating, creating all karmas, and two kinds of dominance.
The treatise says: Because of unskillfulness in the aggregates (Skandha), they grasp the aggregates as 'self' (Atman). Because of unskillfulness in the realms (Dhatu), they grasp 'sovereign' (Ishvara) etc., as the cause of the self's birth, or grasp that the self arises naturally without cause. Because they do not understand that the self is born from its own seed cause. Why is that? Realms are named differently as functions, seeds, lineages, causes, etc. Because of unskillfulness in the sources (Ayatana), they grasp that the self relies on the self and dwells, taking external realms. Because of unskillfulness in dependent origination (Pratītyasamutpāda), they grasp that the self transmigrates through birth and death. Because of not skillfully knowing what is possible and impossible, they grasp that the self can create all karmas. Because of not skillfully knowing the faculties (Indriya) and the truths (Satya), they grasp that there are two kinds of dominant selves, namely those dominant through the results of loving and unloving karma, and those dominant through defilement and purity. Because of not skillfully knowing the two truths of suffering and accumulation, they calculate that there are those dominant through defilement. Because of not skillfully knowing the two truths of cessation and the path, they calculate that there are those dominant through purity. The verse says:
In the arising of the self, the real self abides and maintains, The transmigrator, the creator, and the meaning of all dominance, Defilement or purity, arise seven kinds of ignorance, To counteract this, one should know, encompassing seven kinds of skillful means.
The treatise says: As previously generally stated, two
種增上分別顯示二種愚癡。謂增上義愚癡及染污清凈愚癡。誰依七種身等愚轉。頌曰。
妄計我身者 依止諸根住 于境界迴轉 受用愛非愛 言說所依住 作者有覺者 由於差別蘊 總見一身者
論曰。身者愚者。由不了知色蘊體故。計有一我依止五根于境界轉。由不了知受蘊體故。計有受者受用一切愛非愛事。由不了知想蘊體故。別計有我言說依住。不知想是言說依故。如薄伽梵說。如其所想起于言說。由不了知行蘊體故。計有作者。由不了知識蘊體故。計有覺者。非唯有識以諸世間于識蘊體起覺想故。如是愚夫。于諸差別蘊自相中。總起一種身者。愚癡即計身者。以之為我。複次等起愚者。頌曰。
迷惑初因故 計常因無因
論曰。世間愚夫。或於身所有初因而生迷惑故。執不平等因。謂有常住自在天毗瑟弩天自性等因。或說無因。謂撥無一切能生因體。複次實我所住持愚者。頌曰。
我住持諸根 能觸及能受
論曰。計我住持諸根能觸。順苦受觸順樂受觸。及能領受若樂若苦。
複次流轉作者增上義及染污清凈愚者。謂計有各別住持身者我已。頌曰。
從此死生處 計有流轉者 法非法作者 及彼果增上 于修習邪行 計為染污者
【現代漢語翻譯】 現代漢語譯本 兩種增上分別顯示兩種愚癡，即增上義愚癡和染污清凈愚癡。 誰會依據七種身等愚癡而流轉？頌文如下：
『妄計我身者，依止諸根住，于境界迴轉，受用愛非愛，言說所依住，作者有覺者，由於差別蘊，總見一身者。』
論曰：認為有『身者』是愚癡的，因為不瞭解色蘊（Rupa-skandha，物質之蘊）的本質，所以妄計有一個『我』依止於五根（五種感官）在境界中流轉。由於不瞭解受蘊（Vedana-skandha，感受之蘊）的本質，所以妄計有一個『受者』領受一切可愛與不可愛的事物。由於不瞭解想蘊（Samjna-skandha，認知之蘊）的本質，所以分別計度有一個『我』是言說的所依。因為不知道想蘊是言說的所依。正如薄伽梵（Bhagavan，世尊）所說：『如其所想，起于言說。』由於不瞭解行蘊（Samskara-skandha，意志之蘊）的本質，所以妄計有一個『作者』。由於不瞭解識蘊（Vijnana-skandha，意識之蘊）的本質，所以妄計有一個『覺者』。不僅有識蘊，而且世間眾生對於識蘊的本質生起覺想。像這樣的愚夫，對於各種差別蘊的自相中，總起一種『身者』的觀念。這種愚癡就是計度『身者』，並把它當作『我』。 再次，等起愚癡，頌文如下：
『迷惑初因故，計常因無因。』
論曰：世間的愚夫，或者對於『身』的最初原因產生迷惑，所以執著不平等的因，認為有常住自在的天（Deva，天神）、毗瑟笯天（Visnu，印度教主神之一）、自性等因。或者說沒有原因，就是否定一切能生之因的本體。 再次，實我所住持愚癡，頌文如下：
『我住持諸根，能觸及能受。』
論曰：妄計『我』住持諸根，能夠觸及順苦受的觸，順樂受的觸，以及能夠領受樂與苦。
再次，流轉作者增上義以及染污清凈愚癡，就是妄計有各別住持『身者』的『我』。 頌文如下：
『從此死生處，計有流轉者，法非法作者，及彼果增上，于修習邪行，計為染污者。』
【English Translation】 English version Two kinds of intensified discriminations reveal two kinds of ignorance: ignorance of intensified meaning and ignorance of defilement and purification. Who transmigrates based on the seven kinds of ignorance related to the body, etc.? The verse says:
'Those who falsely conceive of a self, dwell relying on the sense faculties, revolve in the realm of objects, enjoy what is loved and not loved, dwell relying on speech, are agents and perceivers, because of the differentiated aggregates, they see a single self.'
The treatise says: To consider there is a 'body-possessor' is ignorance, because of not understanding the nature of the Rupa-skandha (aggregate of form). Therefore, they falsely conceive that there is a 'self' relying on the five sense faculties, revolving in the realm of objects. Because of not understanding the nature of the Vedana-skandha (aggregate of feeling), they falsely conceive that there is a 'feeler' who experiences all things loved and not loved. Because of not understanding the nature of the Samjna-skandha (aggregate of perception), they separately conceive that there is a 'self' that dwells relying on speech, not knowing that perception is the basis of speech. As the Bhagavan (the Blessed One) said: 'According to what is thought, speech arises.' Because of not understanding the nature of the Samskara-skandha (aggregate of mental formations), they falsely conceive that there is an 'agent'. Because of not understanding the nature of the Vijnana-skandha (aggregate of consciousness), they falsely conceive that there is a 'perceiver'. It is not only consciousness, but also worldly beings who generate the thought of perception regarding the nature of the consciousness aggregate. Thus, foolish people, regarding the individual characteristics of the differentiated aggregates, generally give rise to the notion of a single 'body-possessor'. This ignorance is the conception of a 'body-possessor', taking it as the 'self'. Furthermore, the ignorance of origination, the verse says:
'Because of confusion about the initial cause, they conceive of a permanent cause or no cause.'
The treatise says: Worldly fools, either because of confusion about the initial cause of the 'body', therefore cling to unequal causes, saying there are permanent, self-existent Devas (gods), Visnu (a major Hindu deity), the Self-existent, etc., as causes. Or they say there is no cause, which is to deny the very entity of all generative causes. Furthermore, the ignorance of the real self as the sustainer, the verse says:
'The self sustains the sense faculties, able to touch and able to receive.'
The treatise says: They falsely conceive that the 'self' sustains the sense faculties, able to touch what accords with painful feeling, what accords with pleasurable feeling, and able to experience both pleasure and pain.
Furthermore, the intensified meaning of the transmigrator and agent, and the ignorance of defilement and purification, is to falsely conceive that there is a separate 'self' that sustains the 'body-possessor'. The verse says:
'From this place of death and birth, they conceive there is a transmigrator, an agent of Dharma and non-Dharma, and the intensification of their fruits, regarding the practice of wrong conduct as defiled.'
于修習正行 妄計解脫者
論曰。彼愚癡者。于彼彼死生處。計有實我生死流轉。即此實我。造作後世法非法因。即此實我。于彼果自在受用故。彼果法生。即此實我。依于果法。習行邪行計為染者。修行正行計為解脫者。頌曰。
佛未出於世 如是愚癡轉 由佛現世間 說七種善巧
論曰。此中顯示依如是時。如其所應外道愚癡眾生還滅。由此七種善巧言說。不共一切諸外道故。此中蘊善巧者。頌曰。
知世等別故 能除一合想 即離與解脫 眾生不可得 多種及總略 共有差別轉 增益損減智 蘊善巧應知
論曰。世等別者。謂諸蘊去來等體性差別。如薄伽梵說。諸所有色若過去若未來若現在若內若外若粗若細若劣若勝若遠若近等。乃至廣說。由勝智慧如實知故。于諸蘊中舍一合想。即是還滅。又于諸蘊中補特伽羅性不可得。何以故。即于諸蘊眾生不可得。離於諸蘊眾生亦不可得。解脫諸蘊眾生亦不可得。如薄伽梵告西爾迦。汝於色蘊見如來耶。乃至汝于識蘊見如來耶。西爾迦答。不也喬答摩。如是乃至廣說。于彼經中說色等蘊。若總若別補特伽羅皆不可得。今於此中但略說。總於五蘊是不可得。如是已說。了知色等相差別故。及能遠離彼所對治增益執故。
【現代漢語翻譯】 現代漢語譯本 對於那些在修習正道時，卻錯誤地認為可以獲得解脫的人，
論曰：那些愚癡的人，在各種各樣的生死之處，認為有一個真實的『我』（ātman），在生死中流轉。正是這個真實的『我』，造作來世的合法與非法之因；正是這個真實的『我』，在來世自在地享受果報。當這些果報產生時，正是這個真實的『我』，依賴於這些果報。他們習行邪道，卻認為是被染污；修行正道，卻認為可以獲得解脫。
頌曰：
在佛陀（Buddha）未出現於世時， 這樣的愚癡不斷流轉。 由於佛陀出現在世間， 宣說了七種善巧。
論曰：這裡顯示了在這樣的時代，外道愚癡的眾生如何逐漸消亡。因為這七種善巧的言說，不與其他外道相同。這裡，關於蘊（skandha）的善巧，頌曰：
了知世間等的差別， 能去除『一合』之想。 即是遠離與解脫， 眾生（sattva）不可得。 多種及總略， 共有差別轉。 增益損減智， 蘊善巧應知。
論曰：『世等別』是指諸蘊（skandha）的過去、未來等體性的差別。如薄伽梵（Bhagavan，世尊）所說：『所有色（rūpa），無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是遙遠、鄰近等等。』乃至廣說。由於殊勝的智慧如實地了知這些，所以在諸蘊中捨棄『一合』之想，這就是還滅。又在諸蘊中，補特伽羅（pudgala，人我）的自性是不可得的。為什麼呢？因為在諸蘊中，眾生（sattva）是不可得的；離開諸蘊，眾生也是不可得的；解脫諸蘊，眾生也是不可得的。如薄伽梵告訴西爾迦（Sirgha）：『你在色蘊（rūpaskandha）中見到如來（Tathāgata）了嗎？』乃至『你在識蘊（vijñānaskandha）中見到如來了嗎？』西爾迦回答：『不，喬答摩（Gautama）。』像這樣乃至廣說。在那部經中，說了色等蘊，無論是總體還是分別，補特伽羅都是不可得的。現在在這裡只是簡略地說，總體上在五蘊中是不可得的。像這樣已經說了，了知色等相的差別，以及能夠遠離它們所對治的增益執著。
【English Translation】 English version Those who, while practicing the correct path, falsely believe they can attain liberation:
Treatise: Those foolish ones, in various places of birth and death, believe there is a real 'self' (ātman) that transmigrates in the cycle of birth and death. It is this real 'self' that creates the causes of lawful and unlawful deeds for the next life; it is this real 'self' that freely enjoys the fruits in the next life. When these fruits arise, it is this real 'self' that relies on these fruits. They practice wrong paths, yet think they are being defiled; they practice the correct path, yet think they can attain liberation.
Verse:
Before the Buddha (Buddha) appeared in the world, such foolishness continued to circulate. Because the Buddha appeared in the world, He proclaimed the seven skillful means.
Treatise: This shows how, in such times, the foolish beings of external paths gradually perish. Because these seven skillful means of speech are not the same as those of other external paths. Here, regarding the skillful means of aggregates (skandha), the verse says:
Knowing the differences of the world and so on, One can remove the thought of 'one aggregate'. That is, separation and liberation, Sentient beings (sattva) are unattainable. Various kinds and general summaries, Common and different transformations. Increasing and decreasing wisdom, The skillful means of aggregates should be known.
Treatise: 'Differences of the world and so on' refers to the differences in the nature of the past, future, and so on of the aggregates (skandha). As the Bhagavan (Bhagavan, the Blessed One) said: 'All forms (rūpa), whether past, future, or present, whether internal or external, whether coarse or fine, whether inferior or superior, whether far or near, and so on.' And so on extensively. Because of superior wisdom, knowing these as they truly are, one abandons the thought of 'one aggregate' in the aggregates, and this is cessation. Moreover, in the aggregates, the nature of a person (pudgala) is unattainable. Why? Because in the aggregates, sentient beings (sattva) are unattainable; apart from the aggregates, sentient beings are also unattainable; liberated from the aggregates, sentient beings are also unattainable. As the Bhagavan told Sirgha: 'Do you see the Tathāgata (Tathāgata) in the form aggregate (rūpaskandha)?' And so on, 'Do you see the Tathāgata in the consciousness aggregate (vijñānaskandha)?' Sirgha replied: 'No, Gautama (Gautama).' Like this, and so on extensively. In that sutra, it was said that the form and other aggregates, whether in general or separately, the person is unattainable. Now here, it is simply said that in general, in the five aggregates, it is unattainable. Like this, it has been said, knowing the differences in the characteristics of form and so on, and being able to stay away from the clinging of increase that they counteract.
于諸蘊中自相共相皆得善巧。又復蘊者。是積聚義。能善了知是積聚義。名蘊善巧。此積聚義復有四種。謂多種義。總略義。共有轉義。增益損減義。此中顯示諸蘊自體及彼障斷勝利。是名蘊善巧。云何界善巧。頌曰。
見三因生故 說名界善巧 從無始自種 多種種生起 由此及於此 取者不可得 依自智成故 能除下劣性
論曰。由觀根境識三法。從自因而生。名界善巧。所以者何。由彼諸法無始流轉從自種生多生起及種種生起。當知多生起者。如經言。非一界故。種種生起者。如經言。種種界故。複次由依諸根于諸境界能取之我不可得故。能知所作依自成立。不由大自在天等。是故凡所欲為不生下劣自在修習。此中顯示界善巧自體及彼障斷勝利。是名界善巧。云何處善巧頌曰。
知諸觸諸受 由二種生門 依止於觸故 當知處善巧 如法處天處 後後所依止 由世俗諦故 了知二種性
論曰。由善了知觸生門體建立二處。謂根及境。如是由能生義故名為處。猶如世間修善法所名為法處。又善了知諸受依觸。是故建立觸為彼處。如是所居住義故名為處。猶如世間天像住所名為天處。又復觸受二法生時。依世俗故了知二性。謂觸者受者由觸能觸對受能領納。此中
【現代漢語翻譯】 現代漢語譯本： 對於諸蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）的自相（svalaksana，事物自身獨有的特性）和共相（samanya-laksana，事物與其他事物共有的特性）都能善巧通達。而且，蘊的意義是積聚。能夠透徹瞭解積聚的意義，就叫做蘊善巧。這種積聚的意義又有四種：多種意義、總括簡略的意義、共同流轉的意義、增益損減的意義。這裡顯示了諸蘊的自體，以及斷除對它們的障礙所獲得的利益，這就叫做蘊善巧。 什麼是界善巧？頌文說： 『觀察三因生，故說名界善巧；從無始自種，多種種生起；由此及於此，取者不可得；依自智成故，能除下劣性。』 論述：通過觀察根（indriya，感覺器官）、境（visaya，感覺對像）、識（vijnana，意識）這三種法，它們都是從各自的因產生的，這就叫做界善巧。為什麼這樣說呢？因為這些法從無始以來就不斷流轉，從各自的種子產生多種生起和種種生起。應當知道，多種生起就像經文所說的：『不是單一的界』。種種生起就像經文所說的：『種種的界』。再者，由於依靠諸根在各種境界中能取之『我』（atman，靈魂、自我）是不可得的，所以能夠知道所作所為是依靠自身成立的，不是由大自在天（Mahesvara，印度教主神之一，被一些教派認為是宇宙的創造者和主宰）等所為。因此，凡是想要做的，都不會產生下劣的、不自在的修行。這裡顯示了界善巧的自體，以及斷除對它的障礙所獲得的利益，這就叫做界善巧。 什麼是處善巧？頌文說： 『知諸觸諸受，由二種生門；依止於觸故，當知處善巧；如法處天處，後後所依止；由世俗諦故，了知二種性。』 論述：通過善於瞭解觸（sparsa，感官接觸）的生門（ayatana，產生之處）的體性，建立兩種處，即根和境。像這樣，由於能夠產生意義，所以叫做處。就像世間修行善法的地方叫做法處一樣。又善於瞭解諸受（vedana，感受）依賴於觸，所以建立觸為它們的處所。像這樣，由於是所居住的地方，所以叫做處。就像世間天像居住的地方叫做天處一樣。而且，觸和受這兩種法產生時，依靠世俗諦（samvriti-satya，相對真理）來了解它們的兩種性質：觸是能觸對的，受是能領納的。這裡...
【English Translation】 English version: Being skilled in the self-characteristics (svalaksana, unique characteristics of a thing) and common characteristics (samanya-laksana, characteristics shared by things) of all the skandhas (aggregates, the five components of individual experience: form, feeling, perception, mental formations, and consciousness). Furthermore, the meaning of 'skandha' is accumulation. Being able to thoroughly understand the meaning of accumulation is called 'skandha-skillfulness'. This meaning of accumulation has four aspects: the meaning of multiplicity, the meaning of summarization, the meaning of common transformation, and the meaning of increase and decrease. Here, the self-nature of the skandhas and the benefits of severing their hindrances are revealed. This is called 'skandha-skillfulness'. What is 'dhatu-skillfulness' (element-skillfulness)? The verse says: 'Seeing the arising from three causes, it is called dhatu-skillfulness; from beginningless own-seed, multiple and various arisings; because of this and in this, the taker is unobtainable; relying on own-wisdom, one can eliminate inferior nature.' Commentary: By observing the three dharmas of the sense faculties (indriya, sense organs), sense objects (visaya, objects of perception), and consciousness (vijnana, awareness), that they arise from their own causes, this is called 'dhatu-skillfulness'. Why is this so? Because these dharmas have been flowing from beginningless time, arising from their own seeds in multiple and various ways. It should be known that 'multiple arisings' are as the sutra says: 'Because it is not one element.' 'Various arisings' are as the sutra says: 'Because it is various elements.' Furthermore, because the 'self' (atman, soul, ego) that takes in the various realms by relying on the sense faculties is unobtainable, one can know that what is done is established by relying on oneself, not by the Great Lord (Mahesvara, one of the main deities in Hinduism, considered by some to be the creator and ruler of the universe) and others. Therefore, whatever one wishes to do, inferior and unfree practice will not arise. Here, the self-nature of dhatu-skillfulness and the benefits of severing its hindrances are revealed. This is called 'dhatu-skillfulness'. What is 'ayatana-skillfulness' (sense-sphere-skillfulness)? The verse says: 'Knowing all contacts and all feelings, from two kinds of arising gates; relying on contact, one should know ayatana-skillfulness; like dharma-place and deva-place, the latter relies on the former; due to conventional truth, knowing the two natures.' Commentary: By skillfully understanding the nature of the arising gates (ayatana, place of arising) of contact (sparsa, sensory contact), two places are established: the sense faculties and the sense objects. In this way, because of the meaning of being able to produce, it is called 'ayatana'. Just as in the world, the place where one practices good dharma is called 'dharma-place'. Also, by skillfully understanding that all feelings (vedana, sensations) rely on contact, contact is established as their place. In this way, because it is the place where one dwells, it is called 'ayatana'. Just as in the world, the place where the images of devas dwell is called 'deva-place'. Moreover, when the two dharmas of contact and feeling arise, their two natures are understood by relying on conventional truth (samvriti-satya, relative truth): contact is what is able to touch, and feeling is what is able to experience. Here...
顯示就勝義諦。觸者受者皆不可得。就世俗諦二皆可得。是名處善巧。云何緣起善巧。頌曰。
知未斷無常 因能生諸果 自相續相似 名緣起善巧 眾生不可得 而有舍續者 由了達甚深 四種緣起故
論曰。能善了知從未永斷無常之因能生諸果。名緣起善巧。謂如經說。此有故彼有。此生故彼生。如其次第。又能善知由從此因於自相續生諸果法。謂如經說。非緣餘生而有老死等。又善了知從相似因生諸果法。謂如經說。身惡行者能感不喜不樂不愛不可意異熟身。妙行者。能感與上相違可意等異熟。如是等。複次即諸蘊相續名捨命者及續生者補特伽羅性不可得。由善了知四種甚深緣起故。謂不從自生。不從他生。非自他生。非無因生。此中顯示緣起自體及彼障斷勝利。是名緣起善巧。云何處非處善巧。頌曰。
不作不趣得 二餘體不轉 凈見無餘業 非我自在二 如是智慧知 處非處善巧 于自果定處 異此說非處
論曰。若不見我于因果二處而得自在。名處非處善巧。謂不作故。不趣故。不得故。二體不轉故。余體不轉故。凈見無餘業故。云何不作。謂不純作妙善行故。是故無有自在之我。云何不趣謂離妙行不往善趣故。如經言。無處無容行身惡行。乃至得生
【現代漢語翻譯】 現代漢語譯本： 顯示就勝義諦（paramārtha-satya，究竟真理）。觸者（sparśa，感覺）受者（vedanā，感受）皆不可得。就世俗諦（saṃvṛti-satya，相對真理）二者皆可得。這叫做處善巧（sthāna-kauśalya，對與非對的智慧）。 云何緣起善巧（pratītyasamutpāda-kauśalya，對緣起的智慧）？頌曰： 『知未斷無常，因能生諸果，自相續相似，名緣起善巧。 眾生不可得，而有舍續者，由了達甚深，四種緣起故。』 論曰：能夠善於了知從未永斷的無常之因能夠產生諸果，名為緣起善巧。如同經中所說：『此有故彼有，此生故彼生。』如其次第。又能善知由於從此因在自身相續中產生諸果法。如同經中所說：『非緣餘生而有老死等。』又善了知從相似的因產生諸果法。如同經中所說：『身惡行者能感不喜不樂不愛不可意異熟身，妙行者，能感與上相違可意等異熟。』像這樣等等。 複次，即諸蘊（skandha，構成存在的要素）相續，名為捨命者及續生者，補特伽羅（pudgala，個體）性不可得。由於善於了知四種甚深緣起故，即不從自生，不從他生，非自他生，非無因生。此中顯示緣起自體及彼障斷勝利。這叫做緣起善巧。 云何處非處善巧（sthānāsthāna-kauśalya，對可能性與不可能性的智慧）？頌曰： 『不作不趣得，二餘體不轉，凈見無餘業，非我自在二， 如是智慧知，處非處善巧，于自果定處，異此說非處。』 論曰：若不見我于因果二處而得自在，名處非處善巧。即不作故，不趣故，不得故，二體不轉故，余體不轉故，凈見無餘業故。云何不作？謂不純作妙善行故。是故無有自在之我。云何不趣？謂離妙行不往善趣故。如經言：『無處無容行身惡行，乃至得生…』
【English Translation】 English version: It shows the ultimate truth (paramārtha-satya). The toucher (sparśa) and the receiver (vedanā) are both unattainable. In conventional truth (saṃvṛti-satya), both are attainable. This is called skill in places (sthāna-kauśalya). What is skill in dependent origination (pratītyasamutpāda-kauśalya)? The verse says: 'Knowing that impermanence is not severed, causes can produce all effects, self-continuum is similar, this is called skill in dependent origination. Sentient beings are unattainable, yet there are those who abandon and continue, due to understanding the profound, four kinds of dependent origination.' The treatise says: Being able to skillfully understand that the impermanent cause, which has never been permanently severed, can produce all effects is called skill in dependent origination. As the sutra says: 'This exists, therefore that exists; this arises, therefore that arises,' in due order. Also, being able to skillfully know that from this cause, all resultant dharmas arise in one's own continuum. As the sutra says: 'It is not due to other causes that old age and death, etc., arise.' Also, skillfully knowing that from similar causes, all resultant dharmas arise. As the sutra says: 'One who engages in evil bodily conduct will experience an unpleasant, unjoyful, unloved, and undesirable result; one who engages in excellent conduct will experience a desirable result contrary to the above.' And so on. Furthermore, the continuum of the aggregates (skandha) is called the one who abandons life and the one who continues life; the nature of the individual (pudgala) is unattainable. Because of skillfully knowing the four profound dependent origination, namely, not arising from oneself, not arising from others, not arising from both oneself and others, and not arising without a cause. Herein is shown the self-nature of dependent origination and the victory of severing its obstructions. This is called skill in dependent origination. What is skill in what is possible and impossible (sthānāsthāna-kauśalya)? The verse says: 'Not acting, not going, not attaining, the two other entities do not transform, pure seeing, no remaining karma, not self, not independent, these two, such wisdom knows, skill in what is possible and impossible, in its own result, a definite place, other than this is said to be impossible.' The treatise says: If one does not see a self that is independent in the two places of cause and effect, this is called skill in what is possible and impossible. That is, because of not acting, because of not going, because of not attaining, because the two entities do not transform, because the other entities do not transform, because of pure seeing and no remaining karma. How is it not acting? It means not purely engaging in excellent virtuous actions. Therefore, there is no independent self. How is it not going? It means not going to a good destination by abandoning excellent conduct. As the sutra says: 'There is no place or possibility for engaging in evil bodily conduct, even to be born...'
天上。必無是處。乃至廣說。云何不得。謂離善方便無漏聖道。定不能得道果所攝畢竟清凈。如經言。無處無容不永斷五蓋。乃至不修七遍覺支能正證得苦盡邊際必無是處。云何二體不轉。謂無處無容非前非后。有二如來出現於世。乃至廣說。云何余體不轉。謂離丈夫身外余身必無有作轉輪王等。如經言。無處無容女人得作轉輪聖王。乃至廣說。云何凈見無餘業。謂如經言。無處無容聖見具足補特伽羅故斷物命。乃至受第八有。必無是處。有是處者。謂諸異生。
今於此中言不作者。謂所計我于因不得自在。不得者通於因果。凈見無餘業亦爾。余唯于果。又處非處者。于自果決定名之為處。當知于餘名為非處。由無倒慧於此善巧是名處非處善巧。此中顯示處非處善巧自體及彼障斷勝利。云何根善巧。頌曰。
于能取生住 及染污清凈 無理我觀余 于彼果增上 于如是方便 名為根善巧 謂于取生住 染凈增上故
論曰。若不見我于能取等是增上故名根善巧。何以故。非所計我觀余因緣。于能取等增上自在。即余因緣于能取等是增上故。是故計我。不應道理。所言諸根于能取等是增上者。謂眼等六根于取六境是增上。男女二根于能生相續是增上。命根一種于相續住是增上。五受根于染
{ "translations": [ "現代漢語譯本：", "『天上。必無是處。乃至廣說。』——這種情況絕對不可能發生，乃至可以廣泛地解釋。", "『云何不得。謂離善方便無漏聖道。定不能得道果所攝畢竟清凈。』——為什麼不可能獲得呢？因為離開了正確的修行方法和無漏的聖道，就一定不能獲得道果所包含的究竟清凈。", "『如經言。無處無容不永斷五蓋。乃至不修七遍覺支能正證得苦盡邊際必無是處。』——正如經文所說，沒有任何地方、任何情況下，不永遠斷除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），乃至不修習七遍覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支），就能正確地證得苦的止息，這是絕對不可能的。", "『云何二體不轉。謂無處無容非前非后。有二如來（Tathagata）出現於世。乃至廣說。』——為什麼兩個佛陀不能同時出現？因為沒有任何地方、任何情況下，不是一前一後，會有兩個如來（Tathagata）同時出現在世上，乃至可以廣泛地解釋。", "『云何余體不轉。謂離丈夫身外余身必無有作轉輪王等。』——為什麼其他身體不能轉變？因為除了丈夫身之外，其他身體絕對不可能成為轉輪王等等。", "『如經言。無處無容女人得作轉輪聖王。乃至廣說。』——正如經文所說，沒有任何地方、任何情況下，女人能夠成為轉輪聖王，乃至可以廣泛地解釋。", "『云何凈見無餘業。謂如經言。無處無容聖見具足補特伽羅（Pudgala）故斷物命。乃至受第八有。必無是處。有是處者。謂諸異生。』——為什麼具有清凈見解的人不會造作剩餘的業？正如經文所說，沒有任何地方、任何情況下，具有聖見的補特伽羅（Pudgala）會故意殺生，乃至承受第八次生命。這種情況絕對不可能發生。會發生這種情況的，是那些凡夫俗子。", "『今於此中言不作者。謂所計我于因不得自在。不得者通於因果。凈見無餘業亦爾。余唯于果。』——現在這裡說『不作者』，是指所執著的『我』在因上不能自在。『不得』包括因和果。『凈見無餘業』也是如此，其餘的只在果上。", "『又處非處者。于自果決定名之為處。當知于餘名為非處。由無倒慧於此善巧是名處非處善巧。此中顯示處非處善巧自體及彼障斷勝利。』——『是處』和『非處』，對於自身的結果確定地稱為『是處』，應當知道對於其他的結果稱為『非處』。由於沒有顛倒的智慧，對於此的善巧就叫做『處非處善巧』。這裡顯示了『處非處善巧』的自體以及它所能斷除的障礙和獲得的勝利。", "『云何根善巧。頌曰。』——什麼是根善巧？頌詞說：", "『于能取生住 及染污清凈\n 無理我觀余 于彼果增上\n 于如是方便 名為根善巧\n 謂于取生住 染凈增上故』", "『論曰。若不見我于能取等是增上故名根善巧。何以故。非所計我觀余因緣。于能取等增上自在。即余因緣于能取等是增上故。是故計我。不應道理。』——論述說：如果不見『我』在能取等等方面是增上的，就叫做根善巧。為什麼呢？因為所執著的『我』觀察其他的因緣，在能取等等方面不是增上自在的。而是其他的因緣在能取等等方面是增上的。所以，執著『我』是不合理的。", "『所言諸根于能取等是增上者。謂眼等六根于取六境是增上。男女二根于能生相續是增上。命根一種于相續住是增上。五受根于染』——所說的諸根在能取等等方面是增上的，是指眼等六根在取六境方面是增上的，男女二根在能生相續方面是增上的，命根這一種在相續住方面是增上的，五受根在染", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "『Tirthyal. It must not be.』 And so on, extensively explained. This situation is absolutely impossible to occur, and can be extensively explained.", "『How is it not obtained? It is said that apart from skillful means and the un-leaked holy path, one certainly cannot obtain the ultimate purity encompassed by the fruit of the path.』 Why is it impossible to obtain? Because apart from the correct practice methods and the un-leaked holy path, one certainly cannot obtain the ultimate purity encompassed by the fruit of the path.", "『As the sutra says, there is no place or circumstance where one does not permanently cut off the five coverings, and without cultivating the seven factors of enlightenment, one can correctly realize the cessation of suffering. This is absolutely impossible.』 Just as the sutra says, there is no place or circumstance where one does not permanently cut off the five coverings (desire-attachment cover, anger cover, sleepiness cover, restlessness-remorse cover, doubt cover), and without cultivating the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity), one can correctly realize the cessation of suffering. This is absolutely impossible.", "『Why do two bodies not transform? It is said that there is no place or circumstance, neither before nor after, where two Tathagatas (如來) appear in the world.』 Why can't two Buddhas appear at the same time? Because there is no place or circumstance, not one before the other, where two Tathagatas (如來) appear in the world at the same time, and this can be extensively explained.", "『Why do other bodies not transform? It is said that apart from the body of a man, other bodies cannot become a Chakravartin King, etc.』 Why can't other bodies transform? Because apart from the body of a man, other bodies absolutely cannot become a Chakravartin King, etc.", "『As the sutra says, there is no place or circumstance where a woman can become a Chakravartin Holy King.』 Just as the sutra says, there is no place or circumstance where a woman can become a Chakravartin Holy King, and this can be extensively explained.", "『Why does pure seeing have no remaining karma? As the sutra says, there is no place or circumstance where a Pudgala (補特伽羅) with complete holy seeing intentionally takes life, even to receive the eighth existence. This is absolutely impossible. Those who experience this are ordinary beings.』 Why doesn't a person with pure seeing create remaining karma? Just as the sutra says, there is no place or circumstance where a Pudgala (補特伽羅) with holy seeing would intentionally kill, even to endure an eighth lifetime. This is absolutely impossible. Those who experience this are ordinary beings.", "『Now, here, saying 'not acting' means that the 'self' that is conceived is not free in the cause. 'Not obtaining' includes both cause and effect. 'Pure seeing with no remaining karma' is also the same; the rest is only in the effect.』 Now, here, saying 'not acting' refers to the 'self' that is clung to not being free in the cause. 'Not obtaining' includes both cause and effect. 'Pure seeing with no remaining karma' is also like this, the rest is only in the effect.", "『Also, 'place' and 'non-place,' for one's own result, it is definitely called 'place.' It should be known that for other results, it is called 'non-place.' Due to non-inverted wisdom, skillfulness in this is called 'skillfulness in place and non-place.' Here, the self-nature of 'skillfulness in place and non-place' is shown, as well as the obstacles it can cut off and the victories it can obtain.』 Also, 'place' and 'non-place,' for one's own result, it is definitely called 'place.' It should be known that for other results, it is called 'non-place.' Because of non-inverted wisdom, skillfulness in this is called 'skillfulness in place and non-place.' Here, the self-nature of 'skillfulness in place and non-place' is shown, as well as the obstacles it can cut off and the victories it can obtain.", "『What is skillfulness in the roots? The verse says:』", "『In the ability to take, birth, abide, and defilement and purity,\nIt is unreasonable to view the 'I' as superior to other causes in their results.\nSuch a means is called skillfulness in the roots,\nBecause it is superior in taking, birth, abiding, defilement, and purity.』", "『The treatise says: If one does not see the 'I' as superior in the ability to take, etc., it is called skillfulness in the roots. Why? Because the 'I' that is conceived, observing other causes, is not superior and free in the ability to take, etc. It is other causes that are superior in the ability to take, etc. Therefore, conceiving an 'I' is unreasonable.』 The treatise says: If one does not see the 'I' as superior in the ability to take, etc., it is called skillfulness in the roots. Why? Because the 'I' that is conceived, observing other causes, is not superior and free in the ability to take, etc. It is other causes that are superior in the ability to take, etc. Therefore, conceiving an 'I' is unreasonable.", "『What is said about the roots being superior in the ability to take, etc., means that the six roots, such as the eyes, are superior in taking the six objects. The two roots of male and female are superior in the ability to generate continuity. The one root of life is superior in the abiding of continuity. The five roots of feeling are in defilement』 What is said about the roots being superior in the ability to take, etc., means that the six roots, such as the eyes, are superior in taking the six objects. The two roots of male and female are superior in the ability to generate continuity. The one root of life is superior in the abiding of continuity. The five roots of feeling are in defilement" ] }
污是增上。信等八根于清凈是增上。此中顯示根善巧自體及彼障斷勝利。是名根善巧。云何諦善巧。頌曰。
二自性苦故 合故不應理 由無因有因 及五種譬喻 如是隨覺故 應知諦善巧 隨覺未曾見 未受義因緣
論曰。由能善觀我于染凈二法非順道理名諦善巧。何等為二。謂自性苦故。與苦合故。云何自性苦故。謂若我自性是苦者。為無因為有因。若無因者。常應染污。若有因者。應先清凈後方染污。故不順理。云何與苦合故。謂引五喻皆不順理。何以故。若言苦與我合者。不應如兩木共合。有不攝出離性過故。亦非如有情與木共合。有出離過故。亦非如火與薪共合。有性壞過故。亦非如衣與染色共合。於我體上如白凈色少分亦不可得故。亦非如心心法合。何以故。心是能取與此同緣一境等可名相應。於我無此義故。不順道理。又由觀見未曾見義及彼因緣。又復觀見未曾受義及彼因緣。名諦善巧。謂從昔來未曾了見苦集二諦及彼因緣。從昔已來未曾了見。未曾經受滅道兩諦及彼因緣。此中顯示出世智自體及彼障斷勝利。是名諦善巧。頌曰。
當知諸善巧 差別二十三 異攝論為先 后最極清凈
論曰。應知蘊等善巧差別復有二十三種。謂異攝論善巧。聞所生智善巧。
【現代漢語翻譯】 現代漢語譯本： 『污』是增上（adhipati，主導）。信等八根（八種能力，即信、精進、念、定、慧、未知當知根、已知根、具知根）對於清凈是增上。這裡顯示了根善巧的自體（svabhāva，自性）以及斷除其障礙的勝利。這叫做根善巧。什麼是諦善巧？頌曰： 『二自性苦故，合故不應理，由無因有因，及五種譬喻，如是隨覺故，應知諦善巧，隨覺未曾見，未受義因緣。』 論曰：由於能夠善於觀察『我』在染凈二法中不合道理，這叫做諦善巧。什麼是二法？即自性苦故，與苦合故。什麼是自性苦故？如果『我』的自性是苦的，那麼是無因還是有因？如果是無因，那麼應該常常染污。如果有因，那麼應該先清凈然後才染污。所以不合道理。什麼是與苦合故？如果引用五種譬喻，都不合道理。為什麼呢？如果說苦與『我』結合，不應該像兩塊木頭共同結合，因為有不包含出離性的過失。也不應該像有情與木頭共同結合，因為有出離的過失。也不應該像火與柴薪共同結合，因為有自性壞滅的過失。也不應該像衣服與染色共同結合，因為在『我』的體性上，像白色一樣乾淨的部分也是不可得的。也不應該像心與心法結合。為什麼呢？因為心是能取，與此同緣一境等，可以叫做相應。對於『我』沒有這個意義，所以不合道理。又由於觀察到未曾見過的意義以及它們的因緣，又觀察到未曾領受過的意義以及它們的因緣，叫做諦善巧。即從過去以來未曾瞭解苦集二諦（duhkha-satya, samudaya-satya，苦諦和集諦）以及它們的因緣，從過去以來未曾瞭解，未曾領受滅道二諦（nirodha-satya, marga-satya，滅諦和道諦）以及它們的因緣。這裡顯示了出世智的自體以及斷除其障礙的勝利。這叫做諦善巧。頌曰： 『當知諸善巧，差別二十三，異攝論為先，后最極清凈。』 論曰：應該知道蘊等善巧的差別還有二十三種。即異攝論善巧，聞所生智善巧。
【English Translation】 English version: 『Defilement』 is adhipati (dominating). The eight roots (eight faculties, namely faith, vigor, mindfulness, concentration, wisdom, the root of 『I shall know the not-yet-known』, the root of knowledge, and the root of complete knowledge) such as faith are adhipati with respect to purity. Here, the svabhāva (own-being, nature) of the skill in roots and the victory of cutting off its hindrances are shown. This is called skill in roots. What is skill in truths? Verse: 『Because of the two, suffering by nature, because of combination, it is unreasonable, because of without cause, with cause, and the five similes, thus, because of following awareness, one should know skill in truths, following awareness of what has not been seen, the cause and condition of what has not been experienced.』 Treatise: Because of being able to skillfully observe that 『self』 is not reasonable in the two dharmas of defilement and purity, this is called skill in truths. What are the two? Namely, suffering by nature, and because of combination with suffering. What is suffering by nature? If the nature of 『self』 is suffering, then is it without cause or with cause? If it is without cause, then it should always be defiled. If it is with cause, then it should first be pure and then defiled. Therefore, it is not reasonable. What is because of combination with suffering? If the five similes are cited, none are reasonable. Why? If it is said that suffering combines with 『self』, it should not be like two pieces of wood combining together, because there is the fault of not including the nature of liberation. Nor should it be like a sentient being combining with wood, because there is the fault of liberation. Nor should it be like fire combining with firewood, because there is the fault of the destruction of nature. Nor should it be like clothes combining with dye, because on the nature of 『self』, a part as clean as white is also unobtainable. Nor should it be like the combination of mind and mental factors. Why? Because the mind is the taker, and being co-referential with it, sharing the same object, etc., can be called corresponding. For 『self』, there is no such meaning, so it is not reasonable. Also, because of observing meanings that have not been seen and their causes and conditions, and also observing meanings that have not been experienced and their causes and conditions, it is called skill in truths. Namely, from the past, never having understood the two truths of duhkha-satya (truth of suffering) and samudaya-satya (truth of the origin of suffering) and their causes and conditions, from the past, never having understood, never having experienced the two truths of nirodha-satya (truth of cessation) and marga-satya (truth of the path) and their causes and conditions. Here, the svabhāva of supramundane wisdom and the victory of cutting off its hindrances are shown. This is called skill in truths. Verse: 『One should know that the distinctions of all skills are twenty-three, with the Skill in the Compendium of Differences as the first, and the last is the most extremely pure.』 Treatise: One should know that there are twenty-three more distinctions of the skills in aggregates, etc. Namely, Skill in the Compendium of Differences, Skill in Wisdom Born of Hearing.
思所生智善巧。修所生智善巧。順抉擇分智善巧。見道智善巧。修道智善巧。究竟道智善巧。練根智善巧發神通智善巧。不善清凈世俗智善巧。善清凈世俗智善巧。勝義智善巧。不善清凈相有分別智善巧。善清凈相有分別智善巧。善清凈相無分別智善巧。成所作前行智善巧。成所作智善巧。成所作后智善巧。聲聞智善巧。獨覺智善巧。菩薩智善巧。最極清凈智善巧。此中異攝論善巧復有二種。一種種攝善巧。二種種論善巧。
種種攝善巧者有十一種。所謂界攝乃至更互攝。界攝者。謂諸蘊等自種子所攝。相攝者。謂諸蘊等自相共相所攝。種類攝者。謂諸蘊等遍自種類所攝。分位攝者。謂諸蘊等順樂受等分位所攝。不相離攝者。謂諸蘊等由一法攝一切蘊等。以彼眷屬不相離故。時攝者。謂諸蘊等過去未來現在各別相攝。方攝者。謂諸蘊等依方而轉。若依此方所生即此方所攝。全攝者。謂諸蘊等具足五十八十二等所攝。一分攝者。謂諸蘊等各別少分所攝。勝義攝者。謂諸蘊等真如相所攝。更互攝者。謂諸蘊等更互相攝。
種種論善巧者。謂于蘊等種種問答方便善巧。如以一行為。問應以順前句順后句四句無事句。答如有。問言若有界攝即有相攝耶。設有相攝復有界攝耶。且應依眼以四句。答或有界攝無相攝。
【現代漢語翻譯】 現代漢語譯本 思所生智善巧：對於通過思考而產生的智慧，能夠巧妙地運用。 修所生智善巧：對於通過修行而產生的智慧，能夠巧妙地運用。 順抉擇分智善巧：對於順應抉擇分（指修行過程中逐漸明晰的階段）的智慧，能夠巧妙地運用。 見道智善巧：對於見道（指初次證悟真理）時所獲得的智慧，能夠巧妙地運用。 修道智善巧：對於修道（指證悟後繼續修行）時所獲得的智慧，能夠巧妙地運用。 究竟道智善巧：對於達到修行最終階段所獲得的智慧，能夠巧妙地運用。 練根智善巧：對於通過磨練根器（指眾生的根性）而獲得的智慧，能夠巧妙地運用。 發神通智善巧：對於開發神通（指超自然能力）時所獲得的智慧，能夠巧妙地運用。 不善清凈世俗智善巧：對於在不善但清凈的世俗層面所獲得的智慧，能夠巧妙地運用。 善清凈世俗智善巧：對於在善良且清凈的世俗層面所獲得的智慧，能夠巧妙地運用。 勝義智善巧：對於在勝義（指最高的真理）層面所獲得的智慧，能夠巧妙地運用。 不善清凈相有分別智善巧：對於在不善但清凈的層面，對現象進行有分別的智慧，能夠巧妙地運用。 善清凈相有分別智善巧：對於在善良且清凈的層面，對現象進行有分別的智慧，能夠巧妙地運用。 善清凈相無分別智善巧：對於在善良且清凈的層面，對現象進行無分別的智慧，能夠巧妙地運用。 成所作前行智善巧：對於在成就事業之前的準備階段所獲得的智慧，能夠巧妙地運用。 成所作智善巧：對於在成就事業時所獲得的智慧，能夠巧妙地運用。 成所作后智善巧：對於在成就事業之後所獲得的智慧，能夠巧妙地運用。 聲聞智善巧：對於聲聞（指聽聞佛法而修行證果的修行者）所具有的智慧，能夠巧妙地運用。 獨覺智善巧：對於獨覺（指不依賴他人教導，獨自修行證果的修行者）所具有的智慧，能夠巧妙地運用。 菩薩智善巧：對於菩薩（指發願救度一切眾生的修行者）所具有的智慧，能夠巧妙地運用。 最極清凈智善巧：對於最極清凈的智慧，能夠巧妙地運用。 此中《異攝論》的善巧又有兩種：一種是種種攝善巧，二是種種論善巧。
種種攝善巧有十一種，分別是：界攝乃至更互攝。 界攝：指諸蘊（指構成個體的五種要素，即色、受、想、行、識）等被其自身種子所包含。 相攝：指諸蘊等被其自身共相和自相所包含。 種類攝：指諸蘊等被其自身種類所包含。 分位攝：指諸蘊等被順應樂受等不同分位所包含。 不相離攝：指諸蘊等被一個法所包含，因為它們作為眷屬是不可分離的。 時攝：指諸蘊等被過去、未來、現在等不同時間所包含。 方攝：指諸蘊等依賴方位而運轉，如果依此方所生，即被此方所包含。 全攝：指諸蘊等被具足五十八、十二等所包含。 一分攝：指諸蘊等被各自少部分所包含。 勝義攝：指諸蘊等被真如（指事物的真實本性）之相所包含。 更互攝：指諸蘊等互相包含。
種種論善巧：指對於諸蘊等進行種種問答的方便善巧。例如，以一個行為提問，應該用順前句、順后句、四句、無事句來回答。例如：『若有界攝，即有相攝嗎？』『設有相攝，復有界攝嗎？』 且應依眼以四句回答。或者說，有界攝而無相攝。
English version Skillful Wisdom Born of Thought: Skillfully applying wisdom arising from thought. Skillful Wisdom Born of Cultivation: Skillfully applying wisdom arising from cultivation. Skillful Wisdom Conforming to the Decisive Aspect: Skillfully applying wisdom that conforms to the decisive aspect (referring to the stages of gradual clarity in practice). Skillful Wisdom of the Path of Seeing: Skillfully applying wisdom gained at the moment of seeing the path (referring to the initial enlightenment of truth). Skillful Wisdom of the Path of Cultivation: Skillfully applying wisdom gained during the path of cultivation (referring to continued practice after enlightenment). Skillful Wisdom of the Ultimate Path: Skillfully applying wisdom gained at the final stage of practice. Skillful Wisdom of Training the Roots: Skillfully applying wisdom gained through training the roots (referring to the inherent nature of beings). Skillful Wisdom of Developing Supernormal Powers: Skillfully applying wisdom gained when developing supernormal powers (referring to supernatural abilities). Skillful Wisdom of Impure but Pure Worldly Knowledge: Skillfully applying wisdom gained in the impure but pure worldly realm. Skillful Wisdom of Pure and Pure Worldly Knowledge: Skillfully applying wisdom gained in the virtuous and pure worldly realm. Skillful Wisdom of Ultimate Meaning: Skillfully applying wisdom gained in the realm of ultimate meaning (referring to the highest truth). Skillful Wisdom of Impure but Pure Phenomenal Discrimination: Skillfully applying wisdom that discriminates phenomena in the impure but pure realm. Skillful Wisdom of Pure and Pure Phenomenal Discrimination: Skillfully applying wisdom that discriminates phenomena in the virtuous and pure realm. Skillful Wisdom of Pure and Pure Non-Discrimination: Skillfully applying wisdom that is non-discriminating in the virtuous and pure realm. Skillful Wisdom of Preliminary Actions for Accomplishment: Skillfully applying wisdom gained in the preparatory stage before accomplishing a task. Skillful Wisdom of Accomplishment: Skillfully applying wisdom gained during the accomplishment of a task. Skillful Wisdom After Accomplishment: Skillfully applying wisdom gained after the accomplishment of a task. Skillful Wisdom of the Hearers: Skillfully applying the wisdom possessed by Sravakas (hearers, referring to practitioners who attain enlightenment by listening to the Buddha's teachings). Skillful Wisdom of the Solitary Buddhas: Skillfully applying the wisdom possessed by Pratyekabuddhas (solitary Buddhas, referring to practitioners who attain enlightenment independently without relying on the teachings of others). Skillful Wisdom of the Bodhisattvas: Skillfully applying the wisdom possessed by Bodhisattvas (referring to practitioners who vow to save all sentient beings). Skillful Wisdom of Utmost Purity: Skillfully applying the wisdom of utmost purity. Among these, the skillful means in the Different Aggregates Treatise are further divided into two types: one is the skillful means of various collections, and the other is the skillful means of various discourses.
The skillful means of various collections have eleven aspects, namely: collection by element up to mutual collection. Collection by element: refers to the aggregates (skandhas, referring to the five elements that constitute an individual: form, feeling, perception, volition, and consciousness) being contained by their own seeds. Collection by characteristic: refers to the aggregates being contained by their own common and individual characteristics. Collection by type: refers to the aggregates being contained by their own types. Collection by division: refers to the aggregates being contained by divisions such as pleasant feelings. Collection by non-separation: refers to the aggregates being contained by one dharma, because they are inseparable as a retinue. Collection by time: refers to the aggregates being contained by different times such as past, future, and present. Collection by direction: refers to the aggregates operating depending on direction; if born depending on this direction, then contained by this direction. Collection by totality: refers to the aggregates being contained by the totality of fifty-eight, twelve, etc. Collection by a part: refers to the aggregates being contained by their respective small parts. Collection by ultimate meaning: refers to the aggregates being contained by the aspect of Suchness (Tathata, referring to the true nature of things). Mutual collection: refers to the aggregates containing each other.
The skillful means of various discourses: refers to the skillful means of various questions and answers regarding the aggregates. For example, if a question is asked with one action, it should be answered with a forward-following phrase, a backward-following phrase, a four-phrase statement, or a non-essential phrase. For example: 'If there is collection by element, is there also collection by characteristic?' 'If there is collection by characteristic, is there also collection by element?' And one should answer according to the four phrases based on the eye. Or, there is collection by element but no collection by characteristic.
【English Translation】 English version Skillful Wisdom Born of Thought: Skillfully applying wisdom arising from thought. Skillful Wisdom Born of Cultivation: Skillfully applying wisdom arising from cultivation. Skillful Wisdom Conforming to the Decisive Aspect: Skillfully applying wisdom that conforms to the decisive aspect (referring to the stages of gradual clarity in practice). Skillful Wisdom of the Path of Seeing: Skillfully applying wisdom gained at the moment of seeing the path (referring to the initial enlightenment of truth). Skillful Wisdom of the Path of Cultivation: Skillfully applying wisdom gained during the path of cultivation (referring to continued practice after enlightenment). Skillful Wisdom of the Ultimate Path: Skillfully applying wisdom gained at the final stage of practice. Skillful Wisdom of Training the Roots: Skillfully applying wisdom gained through training the roots (referring to the inherent nature of beings). Skillful Wisdom of Developing Supernormal Powers: Skillfully applying wisdom gained when developing supernormal powers (referring to supernatural abilities). Skillful Wisdom of Impure but Pure Worldly Knowledge: Skillfully applying wisdom gained in the impure but pure worldly realm. Skillful Wisdom of Pure and Pure Worldly Knowledge: Skillfully applying wisdom gained in the virtuous and pure worldly realm. Skillful Wisdom of Ultimate Meaning: Skillfully applying wisdom gained in the realm of ultimate meaning (referring to the highest truth). Skillful Wisdom of Impure but Pure Phenomenal Discrimination: Skillfully applying wisdom that discriminates phenomena in the impure but pure realm. Skillful Wisdom of Pure and Pure Phenomenal Discrimination: Skillfully applying wisdom that discriminates phenomena in the virtuous and pure realm. Skillful Wisdom of Pure and Pure Non-Discrimination: Skillfully applying wisdom that is non-discriminating in the virtuous and pure realm. Skillful Wisdom of Preliminary Actions for Accomplishment: Skillfully applying wisdom gained in the preparatory stage before accomplishing a task. Skillful Wisdom of Accomplishment: Skillfully applying wisdom gained during the accomplishment of a task. Skillful Wisdom After Accomplishment: Skillfully applying wisdom gained after the accomplishment of a task. Skillful Wisdom of the Hearers: Skillfully applying the wisdom possessed by Sravakas (hearers, referring to practitioners who attain enlightenment by listening to the Buddha's teachings). Skillful Wisdom of the Solitary Buddhas: Skillfully applying the wisdom possessed by Pratyekabuddhas (solitary Buddhas, referring to practitioners who attain enlightenment independently without relying on the teachings of others). Skillful Wisdom of the Bodhisattvas: Skillfully applying the wisdom possessed by Bodhisattvas (referring to practitioners who vow to save all sentient beings). Skillful Wisdom of Utmost Purity: Skillfully applying the wisdom of utmost purity. Among these, the skillful means in the Different Aggregates Treatise are further divided into two types: one is the skillful means of various collections, and the other is the skillful means of various discourses.
The skillful means of various collections have eleven aspects, namely: collection by element up to mutual collection. Collection by element: refers to the aggregates (skandhas, referring to the five elements that constitute an individual: form, feeling, perception, volition, and consciousness) being contained by their own seeds. Collection by characteristic: refers to the aggregates being contained by their own common and individual characteristics. Collection by type: refers to the aggregates being contained by their own types. Collection by division: refers to the aggregates being contained by divisions such as pleasant feelings. Collection by non-separation: refers to the aggregates being contained by one dharma, because they are inseparable as a retinue. Collection by time: refers to the aggregates being contained by different times such as past, future, and present. Collection by direction: refers to the aggregates operating depending on direction; if born depending on this direction, then contained by this direction. Collection by totality: refers to the aggregates being contained by the totality of fifty-eight, twelve, etc. Collection by a part: refers to the aggregates being contained by their respective small parts. Collection by ultimate meaning: refers to the aggregates being contained by the aspect of Suchness (Tathata, referring to the true nature of things). Mutual collection: refers to the aggregates containing each other.
The skillful means of various discourses: refers to the skillful means of various questions and answers regarding the aggregates. For example, if a question is asked with one action, it should be answered with a forward-following phrase, a backward-following phrase, a four-phrase statement, or a non-essential phrase. For example: 'If there is collection by element, is there also collection by characteristic?' 'If there is collection by characteristic, is there also collection by element?' And one should answer according to the four phrases based on the eye. Or, there is collection by element but no collection by characteristic.
謂生有色界不得眼。設得已失。若諸異生生無色界。或有相攝無界攝。謂阿羅漢最後眼。或有界攝亦有相攝。謂除上所說余有眼位。或有無界攝亦無相攝。謂阿羅漢眼壞失者。生無色界。已見諦者。及已入無餘般涅槃界。如於眼如是分別。于餘一切隨其所應當廣分別。如以界攝對相攝。如是以界攝對余攝。展轉一行應廣分別。如是以余攝對余攝除前前對後後。皆應以一行道理如其所應當廣分別。複次若法蘊所攝此法界所攝耶。設法界所攝此法蘊所攝耶。此應以順前句答。若法蘊所攝此法亦界所攝。或法界所攝非蘊所攝。謂無為法。如以蘊對界如是以蘊乃至對諦應依一行道理廣辯相攝。如蘊對余如是以界對處等乃至以根對諦應廣分別。
此中不善清凈世俗智善巧者。即是順抉擇分智善巧。善清凈世俗智善巧者。即是出世后得世間智善巧。勝義智善巧者。即是見道智善巧。如是三種即是不善清凈相有分別智善巧。善清凈相有分別智善巧。善清凈相無分別智善巧。如是三種即是成所作前行智善巧。成所作智善巧。成所作后智善巧。又前三種差別者。未斷煩惱生非煩惱對治。已斷煩惱生非煩惱對治。已斷煩惱生是煩惱對治差別故。中三種差別者。即此三種由有分別無分別世俗勝義智性差別故。后三種差別者。謂即此三種
{ "translations": [ "現代漢語譯本：", "問：如果眾生有（bhava，存在）而沒有獲得眼根，或者即使獲得了也失去了，那麼這些眾生是生於無（abhava，非存在）嗎？或者說，有些是界所攝（dhātu-saṃgraha，包含于界）也是相所攝（lakṣaṇa-saṃgraha，包含于相），有些是無界所攝（adhātu-saṃgraha，不包含于界）也無相所攝（alakṣaṇa-saṃgraha，不包含于相）？", "答：阿羅漢（Arhat，已證悟者）的最後一眼是界所攝也是相所攝。除了上述情況外，其餘處於有眼位的眾生也是界所攝也是相所攝。阿羅漢的眼根壞失，以及生於無，已經見諦（dṛṣṭi-satya，證悟真諦）者，以及已經進入無餘般涅槃界（anupadhiśeṣa-nirvāṇa-dhātu，無餘涅槃界）者，是無界所攝也無相所攝。對於眼根是如此分別，對於其餘一切，應當隨其所應廣泛分別。", "如同以界所攝對相所攝進行分別一樣，以界所攝對其他所攝也應廣泛分別，輾轉進行。如同以其他所攝對其他所攝，除去前前對後後，都應當以一行道理如其所應當廣泛分別。", "再問：如果一個法是蘊所攝（skandha-saṃgraha，包含于蘊），那麼這個法也是界所攝嗎？如果一個法是界所攝，那麼這個法也是蘊所攝嗎？", "答：這應當以順前句回答。如果一個法是蘊所攝，那麼這個法也是界所攝。或者，有些法是界所攝但不是蘊所攝，比如無為法（asaṃskṛta-dharma，非造作法）。如同以蘊對界進行分別一樣，以蘊乃至對諦（satya，真諦）也應依據一行道理廣泛辨別相攝關係。如同以蘊對其他進行分別一樣，以界對處（āyatana，處）等，乃至以根（indriya，根）對諦，也應廣泛分別。", "在此之中，不善清凈世俗智（akuśala-viśuddha-saṃvṛti-jñāna，不善清凈的世俗智慧）的善巧，就是順抉擇分智（anulomikī-kṣānti-jñāna，隨順抉擇分之智慧）的善巧。善清凈世俗智（kuśala-viśuddha-saṃvṛti-jñāna，善清凈的世俗智慧）的善巧，就是出世后得世間智（pṛṣṭhalabdha-laukika-jñāna，出世后獲得的世間智慧）的善巧。勝義智（paramārtha-jñāna，勝義智慧）的善巧，就是見道智（darśana-mārga-jñāna，見道之智慧）的善巧。如此三種就是不善清凈相有分別智（akuśala-viśuddha-saṃjñā-vikalpa-jñāna，不善清凈的有相分別智慧）的善巧，善清凈相有分別智（kuśala-viśuddha-saṃjñā-vikalpa-jñāna，善清凈的有相分別智慧）的善巧，善清凈相無分別智（kuśala-viśuddha-nirvikalpa-jñāna，善清凈的無相分別智慧）的善巧。如此三種就是成所作前行智（kṛtyānuṣṭhāna-pūrvaka-jñāna，成就所作之前行智慧）的善巧，成所作智（kṛtyānuṣṭhāna-jñāna，成就所作之智慧）的善巧，成所作后智（kṛtyānuṣṭhāna-paścāt-jñāna，成就所作之後智慧）的善巧。", "又，前三種的差別在於：未斷煩惱生非煩惱對治，已斷煩惱生非煩惱對治，已斷煩惱生是煩惱對治的差別。中間三種的差別在於：這三種由於有分別、無分別、世俗、勝義智性的差別。后三種的差別在於：就是這三種。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Question: If beings have (bhava, existence) but have not obtained the eye faculty, or have obtained it and then lost it, are these beings born in non-existence (abhava)? Or are some included in the realm (dhātu-saṃgraha, included in the realm) and also included in the characteristic (lakṣaṇa-saṃgraha, included in the characteristic), while some are not included in the realm (adhātu-saṃgraha, not included in the realm) and also not included in the characteristic (alakṣaṇa-saṃgraha, not included in the characteristic)?", "Answer: The last eye of an Arhat (Arhat, one who has attained enlightenment) is included in both the realm and the characteristic. Except for the above situation, other beings in the state of having eyes are also included in both the realm and the characteristic. The Arhat whose eye faculty is destroyed or lost, as well as those born in non-existence, those who have already seen the truth (dṛṣṭi-satya, realized the truth), and those who have already entered the realm of nirvana without remainder (anupadhiśeṣa-nirvāṇa-dhātu, nirvana realm without remainder), are not included in either the realm or the characteristic. The eye faculty is distinguished in this way, and everything else should be widely distinguished as appropriate.", "Just as the inclusion in the realm is distinguished from the inclusion in the characteristic, the inclusion in the realm should also be widely distinguished from other inclusions, proceeding in turn. Just as other inclusions are distinguished from other inclusions, removing the former from the latter, all should be widely distinguished according to the principle of one line as appropriate.", "Furthermore, if a dharma is included in the aggregate (skandha-saṃgraha, included in the aggregate), is this dharma also included in the realm? If a dharma is included in the realm, is this dharma also included in the aggregate?", "Answer: This should be answered by following the previous sentence. If a dharma is included in the aggregate, then this dharma is also included in the realm. Or, some dharmas are included in the realm but not included in the aggregate, such as unconditioned dharmas (asaṃskṛta-dharma, unconditioned dharmas). Just as the aggregate is distinguished from the realm, the aggregate and even the truth (satya, truth) should also be widely distinguished according to the principle of one line to discern the relationship of inclusion. Just as the aggregate is distinguished from others, the realm should be distinguished from the bases (āyatana, bases), and even the faculty (indriya, faculty) should be widely distinguished from the truth.", "Among these, skill in impure and pure conventional wisdom (akuśala-viśuddha-saṃvṛti-jñāna, skill in impure and pure conventional wisdom) is skill in wisdom that accords with the part of determination (anulomikī-kṣānti-jñāna, wisdom that accords with the part of determination). Skill in pure conventional wisdom (kuśala-viśuddha-saṃvṛti-jñāna, skill in pure conventional wisdom) is skill in worldly wisdom obtained after transcendence (pṛṣṭhalabdha-laukika-jñāna, worldly wisdom obtained after transcendence). Skill in ultimate wisdom (paramārtha-jñāna, skill in ultimate wisdom) is skill in the wisdom of the path of seeing (darśana-mārga-jñāna, wisdom of the path of seeing). These three are skill in impure and pure wisdom with conceptualization of characteristics (akuśala-viśuddha-saṃjñā-vikalpa-jñāna, impure and pure wisdom with conceptualization of characteristics), skill in pure wisdom with conceptualization of characteristics (kuśala-viśuddha-saṃjñā-vikalpa-jñāna, pure wisdom with conceptualization of characteristics), and skill in pure wisdom without conceptualization of characteristics (kuśala-viśuddha-nirvikalpa-jñāna, pure wisdom without conceptualization of characteristics). These three are skill in the wisdom that precedes accomplishment (kṛtyānuṣṭhāna-pūrvaka-jñāna, wisdom that precedes accomplishment), skill in the wisdom of accomplishment (kṛtyānuṣṭhāna-jñāna, wisdom of accomplishment), and skill in the wisdom that follows accomplishment (kṛtyānuṣṭhāna-paścāt-jñāna, wisdom that follows accomplishment).", "Furthermore, the difference between the first three is that non-afflictions arise from those who have not severed afflictions, non-afflictions arise from those who have severed afflictions, and afflictions arise from those who have severed afflictions. The difference between the middle three is that these three differ in their nature of conceptual, non-conceptual, conventional, and ultimate wisdom. The difference between the last three is that they are these three.", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
顯示斷前行智性正斷道智性彼后時智性差別故。如是九智依相續。補特伽羅差別復建立四種應知。
顯揚聖教論成無常品第四
複次如先所說。若欲正修行遍知等功德者。謂遍知苦等。云何于苦遍知。謂于苦諦遍知無常苦空無我。今隨次第應廣成立。此中成無常者。謂應顯示無常體性及無常差別。云何無常。何等差別。頌曰。
無常謂有為 三相相應故 無常義如應 六八種應知
論曰。無常性者。謂有為法與三有為相共相應故。一生相。二滅相。三住異相。又無常義差別者。如其所應或六或八應知。何等六八。頌曰。
無性壞轉異 別離得當有 剎那續病等 心器受用故
論曰。六種無常者。一無性無常。二失壞無常。三轉異無常。四別離無常。五得無常。六當有無常。八種無常者。一剎那門。二相續門。三病門。四老門。五死門。六心門。七器門。八受用門。此中剎那相續二種無常遍一切處。病等三無常在於內色。心無常唯在於名。器受用二無常在於外色。此中無性無常者。謂性常無故。名曰無常。余變異無常有十五種頌曰。
變異應當知 十五種差別 所謂分位等 八緣所逼故 地獄具一切 中界離三門 具三種變異 上界復除器
論
【現代漢語翻譯】 現代漢語譯本 顯示斷除煩惱之前的智慧，以及正確斷除煩惱之道的智慧，兩者在斷除煩惱之後的智慧上有所差別。因此，這九種智慧依賴於相續而存在。補特伽羅（Pudgala，指個體）的差別又可以建立四種，應當瞭解。
《顯揚聖教論》成無常品第四
其次，如先前所說，如果想要正確修行遍知等功德，即遍知苦等。如何對苦進行遍知？即對苦諦遍知無常、苦、空、無我。現在應按順序廣泛地闡述。其中，成就無常，即應顯示無常的體性和無常的差別。什麼是無常？有哪些差別？頌曰：
『無常謂有為，三相相應故；無常義如應，六八種應知。』
論曰：無常的體性，是指有為法與三種有為相共同相應。一生相，二滅相，三住異相。又，無常的意義差別，根據情況應瞭解為六種或八種。什麼是六種或八種？頌曰：
『無性壞轉異，別離得當有；剎那續病等，心器受用故。』
論曰：六種無常是：一、無性無常；二、失壞無常；三、轉異無常；四、別離無常；五、得無常；六、當有無常。八種無常是：一、剎那門；二、相續門；三、病門；四、老門；五、死門；六、心門；七、器門；八、受用門。其中，剎那和相續兩種無常遍及一切處。病、老、死三種無常存在於內色（指身體內部的物質現象）。心無常只存在於名（指精神現象）。器（指外在的器具）和受用兩種無常存在於外色（指身體外部的物質現象）。其中，無性無常，是指其自性本來就沒有，所以稱為無常。其餘變異無常有十五種，頌曰：
『變異應當知，十五種差別；所謂分位等，八緣所逼故；地獄具一切，中界離三門；具三種變異，上界復除器。』
論
【English Translation】 English version Showing the intellect that precedes the cutting off of afflictions, and the intellect of the path that correctly cuts off afflictions, hence the intellect after cutting off afflictions is different. Thus, these nine intellects rely on the continuum. The difference of Pudgalas (Pudgala, meaning individuals) can again establish four kinds, which should be known.
《The Summary of the Great Vehicle》, Chapter Four on the Impermanence
Furthermore, as previously stated, if one wishes to correctly practice the merits of pervasive knowledge, such as pervasive knowledge of suffering, etc., how does one pervasively know suffering? It means to pervasively know the impermanence, suffering, emptiness, and non-self of the Truth of Suffering. Now, we should extensively establish them in order. Among these, to accomplish impermanence means to show the nature of impermanence and the differences of impermanence. What is impermanence? What are the differences? The verse says:
'Impermanence is conditioned, because it corresponds to the three characteristics; the meaning of impermanence, as appropriate, should be known in six or eight ways.'
The treatise says: The nature of impermanence refers to conditioned dharmas (phenomena) that correspond to the three conditioned characteristics: the characteristic of arising, the characteristic of ceasing, and the characteristic of change while abiding. Moreover, the differences in the meaning of impermanence should be known as six or eight kinds, as appropriate. What are the six or eight kinds? The verse says:
'Impermanence of no-nature, destruction, transformation, separation, attainment, and future existence; impermanence of momentariness, continuity, disease, etc., due to mind, vessel, and enjoyment.'
The treatise says: The six kinds of impermanence are: 1. Impermanence of no-nature; 2. Impermanence of destruction; 3. Impermanence of transformation; 4. Impermanence of separation; 5. Impermanence of attainment; 6. Impermanence of future existence. The eight kinds of impermanence are: 1. The aspect of momentariness; 2. The aspect of continuity; 3. The aspect of disease; 4. The aspect of aging; 5. The aspect of death; 6. The aspect of mind; 7. The aspect of vessel; 8. The aspect of enjoyment. Among these, the two kinds of impermanence, momentariness and continuity, pervade all places. The three kinds of impermanence, disease, aging, and death, are in internal form (referring to internal physical phenomena). The impermanence of mind is only in name (referring to mental phenomena). The two kinds of impermanence, vessel (referring to external instruments) and enjoyment, are in external form (referring to external physical phenomena). Among these, impermanence of no-nature means that its nature is always non-existent, hence it is called impermanence. The remaining impermanence of change has fifteen kinds. The verse says:
'Change should be known as fifteen kinds of differences; so-called divisions, etc., are forced by eight conditions; the lower realm has everything, the middle realm lacks three aspects; it has three kinds of changes, the upper realm also lacks vessel.'
Treatise
曰。十五種變異者。謂分位變異。乃至一切種不現盡變異。分位變異者。謂從嬰兒位乃至老時前後不相似各別變異。顯變異者。謂從妙色鮮肌潤澤膚體乃至變為惡色粗肌枯悴膚體。形變異者。謂肥瘦等變異。興盛變異者。謂眷屬資財及戒見等興盛。與此相違名衰退變。異支節變異者。謂先具諸支節后變為不具。寒熱變異者。謂于寒時踡局戰慄。熱則舒適流汗希求冷暖等變異。他所損害變異者。謂手足蹴搏蚊虻觸等。身體變異。疲倦變異者。謂因走跳騰躑等。身勞變異。威儀變異者。謂四威儀前後易脫。損益變異。觸對變異者。謂由順苦樂等觸變異故苦樂等受變異。染污變異者。謂心所有貪瞋等大小兩惑嬈亂變異。病等變異者。謂先無病苦后為重疾所逼身體變異。死變異者。謂先有壽命后空無識前後變異。青瘀等變異者。謂命終後身色青瘀脹爛乃至骨鎖等變異。一切種不現盡變異者。謂骨鎖位燒壞離散彼一切種都無所見變異。
又此十五種變異由與八緣相應。八緣者。一積時貯畜。二他所損害。三受用虧減。四時節推謝。五火所燒。六水所壞。七風所燥。八異緣合。積時貯畜者。謂經時久故。有色之法不離本處自然朽敗。他所損害者。謂由他種種逼惱因緣前後變異。受用虧減者。謂于種種所受用物為各別主宰之所
【現代漢語翻譯】 現代漢語譯本： 問：什麼是十五種變異？ 答：指的是分位變異，乃至一切種不現盡變異。 分位變異指的是，從嬰兒時期到老年時期，前後不相似的各種變化。 顯變異指的是，從美妙的顏色、鮮嫩潤澤的肌膚，變為難看的顏色、粗糙乾枯的肌膚。 形變異指的是，肥胖、瘦弱等變化。 興盛變異指的是，眷屬、資財以及戒律、見解等的興盛。與此相反的叫做衰退變異。 支節變異指的是，先前具有各種肢體，後來變為不具足。 寒熱變異指的是，在寒冷時蜷縮顫抖，在炎熱時感到舒適流汗，希望得到冷或暖等變化。 他所損害變異指的是，被手腳踢打、蚊蟲叮咬等造成的身體變化。 疲倦變異指的是，因為奔跑跳躍等劇烈運動造成的身體勞累。 威儀變異指的是，行住坐臥四種威儀前後容易改變。 損益變異，觸對變異指的是，由於順應苦樂等觸覺的變化，導致苦樂等感受的變化。 染污變異指的是，心中所有的貪婪、嗔恨等大小兩種迷惑的擾亂變化。 病等變異指的是，先前沒有病痛，後來被嚴重的疾病所困擾，身體發生變化。 死變異指的是，先前有壽命，後來空無意識，前後發生變化。 青瘀等變異指的是，命終之後，身體顏色青紫瘀腫、腐爛，乃至只剩下骨骼等變化。 一切種不現盡變異指的是，在骨骼散落的位置，被燒燬破壞離散，所有的一切都無法看見的變化。
這十五種變異與八種因緣相應。這八種因緣是：一是積時貯畜，二是他人損害，三是受用虧減，四是時節推移，五是火所燒，六是水所壞，七是風所燥，八是異緣聚合。 積時貯畜指的是，因為經過長時間，有形之法無法脫離原來的位置，自然朽壞。 他人損害指的是，由於他人種種逼迫惱害的因緣，前後發生變化。 受用虧減指的是，對於種種所受用的事物，被各自的主宰所...
【English Translation】 English version: Question: What are the fifteen kinds of variations? Answer: They refer to positional variations, up to the variations of the complete disappearance of all kinds. Positional variations refer to the various changes that are dissimilar from infancy to old age. Manifest variations refer to the transformation from beautiful colors, fresh and moisturized skin, to unsightly colors, rough and withered skin. Form variations refer to changes such as being fat or thin. Prosperity variations refer to the flourishing of family members, wealth, and precepts and views. The opposite of this is called decline variation. Limb variations refer to having all limbs previously, and later becoming incomplete. Cold and heat variations refer to curling up and shivering in the cold, and feeling comfortable and sweating in the heat, desiring cold or warmth, and other changes. Variations due to harm from others refer to physical changes caused by being kicked, punched, or touched by mosquitoes and other insects. Fatigue variations refer to physical exhaustion caused by running, jumping, and other strenuous activities. Demeanor variations refer to the ease with which the four dignities of walking, standing, sitting, and lying down change. Variations of gain and loss, variations of contact refer to changes in feelings of pleasure and pain due to changes in pleasant and unpleasant sensations. Contamination variations refer to the disturbing changes caused by the two kinds of defilements, greed and hatred, in the mind. Variations such as illness refer to physical changes caused by being afflicted with severe illness after previously being free from pain. Death variation refers to the change from having life to being without consciousness. Cyanosis and other variations refer to changes after death, such as the body turning blue and swollen, decaying, and eventually only bones remaining. Variations of the complete disappearance of all kinds refer to the changes where, at the location of scattered bones, they are burned, destroyed, and dispersed, and nothing can be seen.
These fifteen kinds of variations are associated with eight conditions. These eight conditions are: 1. Accumulation and storage over time; 2. Harm from others; 3. Reduction in consumption; 4. Passage of seasons; 5. Burning by fire; 6. Destruction by water; 7. Drying by wind; 8. Combination of different conditions. Accumulation and storage over time refers to the natural decay of forms that cannot escape their original location after a long period of time. Harm from others refers to changes caused by various forms of coercion and annoyance from others. Reduction in consumption refers to the various things that are consumed being...
食用損減變異。時節推謝者。謂冬時寒雪夏日暑雨。叢林藥草或盛或衰。火所燒者。謂大火縱逸國城聚落悉為灰燼。水所壞者。謂大水漂漫闬里邑居並隨淪沒。風所燥者。謂大風飄鼓潤衣濕地速令干㬤。異緣合者。謂多貪者與瞋緣合時貪纏止息發起瞋纏。如是多瞋多癡者與余煩惱緣合應知亦爾。如是諸識異境現前亦爾。複次是無常義于欲界中一切具有。於色界中除病老受用三門無常。又有觸染死三種變異。如色界所說諸無常義。當知無色界亦爾。唯除器門。頌曰。
無性義無常 遍計之所執 所餘無常義 依他起應知
論曰。無性義所攝無常義。當知遍計所執相攝。余無常義依他起相攝。圓成實相中無無常義。如是已顯無常義差別及三相所攝。又如世尊說。諸無常者皆悉是苦。有何意耶。頌曰。
諸無常皆苦 眾苦所雜故 迷法性愚夫 得為害不覺
論曰。由粗重苦所雜無常。此無常性是行苦故苦。及由變壞苦所依止故苦。是故道諦非苦。以非苦相所雜無常義故。於此法性迷惑愚夫。不能了達常無常義。又為已得現前無常之所惱害。前說剎那無常遍行一切。此無常義非世間現證故應成立頌曰。
由彼心果故 生已自然滅 后變異可得 唸唸滅應知
論曰。彼一切行
【現代漢語翻譯】 現代漢語譯本：食用損減變異：指的是食物被食用后逐漸減少和變質。 時節推謝者：指的是季節更替，如冬天寒雪，夏天暑雨，叢林中的藥草或茂盛或衰敗。 火所燒者：指的是大火蔓延，國家城市村落全部化為灰燼。 水所壞者：指的是洪水氾濫，房屋村莊都被淹沒。 風所燥者：指的是大風吹拂，潮濕的衣服和地面迅速乾燥。 異緣合者：指的是貪慾重的人與嗔恨的因緣結合時，貪慾的煩惱止息，而生起嗔恨的煩惱。同樣，嗔恨和愚癡重的人與其他的煩惱因緣結合，也應當這樣理解。各種意識在不同的境界前顯現也是如此。 複次，這種無常的意義在欲界中普遍存在。在（此處原文缺失，無法翻譯）中，除了疾病、衰老、受用這三種門之外，沒有無常。又有觸染、死亡這三種變異。如同（此處原文缺失，無法翻譯）所說的各種無常的意義，應當知道無（此處原文缺失，無法翻譯）也是如此，唯獨沒有器門。 頌曰： 無性義無常，遍計之所執； 所餘無常義，依他起應知。 論曰：無性義所包含的無常義，應當知道是遍計所執相所包含的。其餘的無常義是依他起相所包含的。圓成實相中沒有無常的意義。這樣就顯明瞭無常義的差別以及被三種相所包含的情況。又如世尊所說，一切無常的事物都是苦的，這是什麼意思呢？ 頌曰： 諸無常皆苦，眾苦所雜故； 迷法性愚夫，得為害不覺。 論曰：由於粗重的苦所摻雜的無常，這種無常的性質是行苦，所以是苦。以及由於變壞苦所依止的緣故，所以是苦。因此，道諦不是苦，因為它不是與苦相摻雜的無常的意義。對於這種法性迷惑的愚夫，不能夠了達常與無常的意義，又被已經得到的現前的無常所惱害。前面說剎那無常遍及一切，這種無常的意義不是世間人能夠直接證實的，所以應當成立。 頌曰： 由彼心果故，生已自然滅； 后變異可得，唸唸滅應知。 論曰：彼一切行
【English Translation】 English version: 'Eating, diminishing, changing: refers to food gradually decreasing and deteriorating after being eaten.' 'Seasonal decline: refers to the changing of seasons, such as cold snow in winter and hot rain in summer, and the flourishing or declining of herbs in the jungle.' 'Burned by fire: refers to a great fire spreading, with countries, cities, and villages all turning to ashes.' 'Destroyed by water: refers to floods inundating, with houses and villages all being submerged.' 'Dried by wind: refers to a strong wind blowing, quickly drying wet clothes and ground.' 'Different causes combining: refers to when a person with strong greed combines with the causes of hatred, the affliction of greed ceases, and the affliction of hatred arises. Similarly, it should be understood that people with strong hatred and delusion combine with other afflictions. It is also the same when various consciousnesses appear before different realms.' 'Furthermore, this meaning of impermanence is universally present in the desire realm. In (original text missing, unable to translate), there is no impermanence except for the three doors of disease, old age, and enjoyment. There are also the three changes of contact-staining, and death. Just as the various meanings of impermanence described in (original text missing, unable to translate), it should be known that no (original text missing, unable to translate) is also the same, except for the vessel door.' 'Verse:' 'The impermanence of the natureless meaning is grasped by the completely conceptualized;' 'The remaining meanings of impermanence should be known as dependently arisen.' 'Commentary: The meaning of impermanence contained in the meaning of no-nature should be known to be contained in the completely conceptualized aspect. The remaining meanings of impermanence are contained in the dependently arisen aspect. There is no meaning of impermanence in the perfectly accomplished aspect. Thus, the differences in the meaning of impermanence and the circumstances of being contained by the three aspects are clarified. Furthermore, as the World Honored One said, all impermanent things are suffering, what does this mean?' 'Verse:' 'All impermanent things are suffering, because they are mixed with various sufferings;' 'Foolish people who are deluded about the nature of reality do not realize that they are being harmed.' 'Commentary: Because impermanence is mixed with coarse suffering, this nature of impermanence is suffering because it is the suffering of formation. And because it relies on the suffering of change and destruction, it is suffering. Therefore, the Truth of the Path is not suffering, because it is not the meaning of impermanence mixed with suffering. Foolish people who are deluded about this nature of reality cannot understand the meaning of permanence and impermanence, and are harmed by the impermanence that they have already obtained and is present. It was said earlier that momentary impermanence pervades everything, this meaning of impermanence cannot be directly verified by worldly people, so it should be established.' 'Verse:' 'Because of the result of that mind, it naturally ceases after arising;' 'Later changes can be obtained, it should be known that it ceases moment by moment.' 'Commentary: All those actions'
是心果故。其性才生離滅因緣自然滅壞。又復后時變異可得。當知諸行皆剎那滅。云何應知諸行是心果耶。頌曰。
心熏習增上 定轉變自在 影像生道理 及三種聖教
論曰。由道理及聖教證知諸行是心果性。道理者。謂善不善法熏習於心。由心習氣增上力故諸行得生。又脫定障心清凈者。一切諸行隨心轉變。由彼意解自在力故種種轉變。又由定心自在力故。隨其所欲定心境界影像而生。是名道理。聖教者。謂三種聖言。如經中說。心將引世間心力所防護隨心生起已自在皆隨轉。又說。是故苾芻。應善專精如正道理觀察於心。乃至廣說。又說。苾芻當知。言城主者。即是一切有取識蘊。是名聖教。問彼諸行自然滅壞道理。云何應知。答由四種因緣。頌曰。
生因相違故 無住滅兩因 自然住常過 當知任運滅
論曰。非彼生因能滅諸行。生滅兩種互相違故。又無住因令諸行住。若必有者應成常住。行既不住何用滅因。又余滅因性不可得。若行生已自然住者。彼應常則住成大過。如是有住滅因及自然住並有過故。當知諸行任運壞滅。頌曰。
非水火風滅 以俱起滅故 彼相應滅已 余變異生因
論曰。若水火風是滅因者。不應道理。由俱生滅故。若彼水等是滅因者
【現代漢語翻譯】 現代漢語譯本：因為諸行是心的結果。它們的性質才產生，就因為離滅的因緣而自然滅壞。而且，在之後的時間裡，還會發生變異。應當知道一切諸行都是剎那滅的。那麼，應該如何知道諸行是心的結果呢？頌文說： 『心熏習增上，定轉變自在，影像生道理，及三種聖教』 論述說：通過道理和聖教可以證明諸行是心的結果。道理是指：善和不善的法熏習於心，由於心的習氣增長的力量，諸行得以產生。又，那些脫離了禪定障礙、內心清凈的人，一切諸行都隨著心而轉變，由於他們意念理解的自在力量，可以產生種種轉變。又由於禪定之心的自在力量，隨著他們所希望的，禪定之心的境界影像就會產生。這就是所謂的道理。聖教是指三種聖言。如經中所說：『心引導世間，心力所防護，隨心生起已自在，皆隨之轉變。』又說：『因此，比丘（Bhikkhu，佛教僧侶），應該好好專精，如實按照正理觀察自己的心。』乃至廣說。又說：『比丘，應當知道，所說的城主，就是一切有取識蘊（Skandha，構成個體經驗的五種要素）。』這就是所謂的聖教。問：那些諸行自然滅壞的道理，應該如何理解呢？答：由四種因緣。頌文說： 『生因相違故，無住滅兩因，自然住常過，當知任運滅』 論述說：不是產生的原因能夠滅掉諸行，因為生和滅兩種是互相違背的。又沒有使諸行停留的原因，如果一定有的話，就應該成為常住了。諸行既然不能停留，又何必需要滅的原因呢？又其他的滅因的性質是不可得的。如果諸行產生后自然停留，那麼它就應該是常住的，那麼停留就會成為大的過失。像這樣，有停留的原因、滅的原因以及自然停留都有過失，應當知道諸行是任運壞滅的。頌文說： 『非水火風滅，以俱起滅故，彼相應滅已，余變異生因』 論述說：如果水、火、風是滅的原因，那是不合道理的，因為它們是同時產生同時滅亡的。如果那些水等是滅的原因的話
【English Translation】 English version: Because all phenomena are the result of the mind. Their nature, as soon as it arises, naturally decays and is destroyed due to the conditions of separation and destruction. Moreover, changes can occur later in time. One should know that all phenomena are momentary. How should one know that all phenomena are the result of the mind? The verse says: 'The mind's habituation increases, the concentration transforms freely, the principle of image generation, and the three sacred teachings.' The treatise says: Through reason and sacred teachings, it can be proven that all phenomena are the result of the mind. Reason refers to: good and bad dharmas habituate the mind, and due to the increasing power of the mind's habitual tendencies, all phenomena can arise. Also, those who are free from the obstacles of meditation and whose minds are pure, all phenomena transform according to the mind. Due to the power of their free understanding, various transformations can occur. Also, due to the power of the mind's freedom in meditation, according to what they desire, the images of the realm of the meditative mind will arise. This is what is called reason. Sacred teachings refer to the three kinds of sacred words. As it is said in the sutra: 'The mind leads the world, is protected by the power of the mind, arises freely according to the mind, and all things change accordingly.' It also says: 'Therefore, Bhikkhus (Buddhist monks), should be diligent and observe their minds according to the correct principles.' And so on. It also says: 'Bhikkhus, you should know that the so-called city lord is all the Skandhas (the five aggregates that constitute individual experience) that are taken up.' This is what is called sacred teaching. Question: What is the principle of those phenomena naturally decaying and being destroyed? Answer: It is due to four causes. The verse says: 'Because the causes of arising are contradictory, there are no causes for abiding or destruction, and natural abiding would be a constant fault, one should know that they decay spontaneously.' The treatise says: It is not the cause of arising that can destroy all phenomena, because arising and destruction are mutually contradictory. Also, there is no cause that makes phenomena abide. If there must be one, it should become permanent. Since phenomena cannot abide, why would there be a need for a cause of destruction? Also, the nature of other causes of destruction is unattainable. If phenomena naturally abide after arising, then they should be permanent, and then abiding would become a great fault. Like this, having a cause for abiding, a cause for destruction, and natural abiding all have faults, one should know that all phenomena decay spontaneously. The verse says: 'Not destroyed by water, fire, or wind, because they arise and perish together, after their corresponding destruction, other causes of change arise.' The treatise says: If water, fire, and wind are the causes of destruction, it is unreasonable, because they arise and perish at the same time. If those water, etc., are the causes of destruction
。爛燒燥物不應前相續滅已復變異相續生。何以故。即無體因為有體因。不應理故。然水火風與爛等物相應滅時。能為彼物后變生因。除此功能。水等於彼更無餘力。複次若執滅相為滅因者。此能滅相與所滅法為俱時有為不俱耶。若爾何過。頌曰。
相違相續斷 二相成無相 違世間現見 無法及余因
論曰。彼能滅相與所滅法。若言俱有者不應道理。有相違過故。若言不俱亦不應理。有彼相續斷過失故。又此滅因能滅法者。為體是滅為體非滅。若體是滅即應一法有二滅相。若體非滅應無滅相。有如是過故不應理。又違世間現見相故。不應執滅是滅壞因。何以故。世間共見余有體法是滅壞因。不見滅法是滅因故。又若滅法是滅因者。為唯有滅即能滅法為更待餘事耶。此兩種因俱有過失。若唯有滅即能滅法者。若時有滅。爾時法體畢竟應無。若更待餘事者。應即餘事為滅壞因。不應計滅為滅壞因。複次云何應知。后變異可得故諸法剎那滅。頌曰。
非身乳林等 先無有變異 亦非初不壞 最後時方滅
論曰。一切世間身乳林等內外諸法。于最後時變異可得。是故先時體無變易。不應道理。又非先時無有滅壞。最後方滅無異因故。如是先不變異后不變故。先無滅壞后不滅故。當知諸行念
【現代漢語翻譯】 現代漢語譯本：腐爛燃燒的乾燥物體不應以前一刻的相續滅盡后，又以變異的形態相續產生。為什麼呢？因為這樣就成了『無體』（不存在的）作為『有體』（存在的）的原因，這在道理上是不成立的。然而，水、火、風與腐爛等物體相應而滅時，能成為這些物體後來變異產生的『因』。除了這種功能，水等對於這些物體就沒有其他作用了。再者，如果認為『滅相』是『滅』的原因，那麼這個能滅的『相』與所滅的『法』是同時存在還是不同時存在呢？如果這樣認為，會有什麼過失呢？頌文說： 『相違相續斷，二相成無相，違世間現見，無法及余因。』 論述說：那個能滅的『相』與所滅的『法』，如果說是同時存在的，那是不合道理的，因為有『相違』的過失。如果說不是同時存在的，那也是不合道理的，因為有『相續斷』的過失。而且，這個作為滅因的能滅之法，它的本體是『滅』還是『非滅』呢？如果本體是『滅』，那就應該一個法有兩個『滅相』。如果本體是『非滅』，那就應該沒有『滅相』。因為有這樣的過失，所以是不合道理的。而且，這也違背了世間所見的現象，所以不應該認為『滅』是『滅壞』的原因。為什麼呢？因為世間普遍看到其他的『有體法』是『滅壞』的原因，而沒有看到『滅法』是『滅』的原因。而且，如果『滅法』是『滅』的原因，那麼是隻有『滅』就能滅法，還是需要等待其他條件呢？這兩種情況都有過失。如果只有『滅』就能滅法，那麼當有『滅』的時候，法的本體就應該徹底消失。如果需要等待其他條件，那麼就應該是其他條件作為『滅壞』的原因，不應該認為『滅』是『滅壞』的原因。再者，應該如何知道，因為後來的變異是可以觀察到的，所以諸法是剎那剎那滅亡的呢？頌文說： 『非身乳林等，先無有變異，亦非初不壞，最後時方滅。』 論述說：一切世間的身體、乳汁、樹林等內外諸法，在最後的時候，變異是可以觀察到的。因此，先前的時候本體沒有變易，這是不合道理的。而且，也不是先前的時候沒有滅壞，最後才滅亡，因為沒有其他的『因』。像這樣，先前不變異，後來也不變異；先前不滅壞，後來也不滅壞。應當知道諸行是念念...
【English Translation】 English version: A decaying, burning, or drying object should not continue to arise in a changed form after its previous continuum has ceased. Why? Because that would mean 'non-existence' (anutpāda) becoming the cause of 'existence' (utpāda), which is illogical. However, when water, fire, wind, and similar elements cease in conjunction with decaying objects, they can become the 'cause' (hetu) for the subsequent transformation of those objects. Apart from this function, water and the like have no other power over those objects. Furthermore, if one holds that 'cessation' (nirodha-lakṣaṇa) is the cause of 'destruction' (nirodha), is this destructive 'characteristic' (lakṣaṇa) simultaneous with the destroyed 'dharma' (phenomenon) or not? If so, what is the fault? The verse says: 'Contradiction, continuum broken, two characteristics become no characteristic, contradicting worldly observation, no dharma and other causes.' The treatise says: That destructive 'characteristic' (nirodha-lakṣaṇa) and the destroyed 'dharma' (phenomenon), if said to be simultaneous, is unreasonable because there is the fault of 'contradiction' (virodha). If said to be non-simultaneous, it is also unreasonable because there is the fault of 'continuum broken' (santati-viccheda). Moreover, this destructive dharma that is the cause of destruction, is its essence 'cessation' (nirodha) or 'non-cessation' (anirodha)? If its essence is 'cessation', then one dharma should have two 'characteristics of cessation' (nirodha-lakṣaṇa). If its essence is 'non-cessation', then it should have no 'characteristic of cessation'. Because there are such faults, it is unreasonable. Furthermore, this contradicts worldly observation, so one should not hold that 'cessation' is the cause of 'destruction'. Why? Because the world universally sees other 'existent dharmas' (dravya-dharma) as the cause of 'destruction', and does not see 'cessation-dharma' as the cause of 'cessation'. Moreover, if 'cessation-dharma' is the cause of 'cessation', then is it that only 'cessation' can destroy the dharma, or does it need to wait for other conditions? Both of these cases have faults. If only 'cessation' can destroy the dharma, then when there is 'cessation', the essence of the dharma should completely disappear. If it needs to wait for other conditions, then it should be the other conditions that are the cause of 'destruction', and one should not consider 'cessation' as the cause of 'destruction'. Furthermore, how should one know that, because later transformations are observable, all dharmas are momentarily ceasing? The verse says: 'Not body, milk, forest, etc., without prior transformation, also not initially not destroyed, only at the final time do they cease.' The treatise says: All worldly internal and external dharmas such as bodies (kāya), milk (dugdha), forests (vana), etc., at the final time, transformations are observable. Therefore, it is unreasonable that the essence did not change at the prior time. Moreover, it is not that there was no destruction at the prior time, and only at the end did they cease, because there is no other 'cause' (hetu). Like this, prior to not transforming, later also not transforming; prior to not destroying, later also not destroying. One should know that all conditioned things are momentary...
念變滅。是故彼法剎那義成。如是成立無常性已。一切外道邪分別所計我自在自性極微覺等常住之法皆不成立。云何我常不得成立。頌曰。
位思煩惱分 非常變異故 此若無變異 受作脫非理
論曰。由所計我有苦樂等位善惡等思貪瞋等煩惱時分差別。是故無常。所以者何。此所計我由樂等故。有少變異者不應是常。若都不變不應計為受者作者及解脫者。彼法有無我無別故。複次亦無自在體性常住能生世間。何以故。頌曰。
功能無有故 攝不攝相違 有用及無用 為因成過失
論曰。所計自在無有功能出生世間。所以者何若此自在生世功能無有因緣自然有者。汝何不許一切世間無因自有。若此功能業為因者。何不信受一切世間以業為因。若此功能以求方便為因生者。何不信受一切世間以自功力為因得生。
又若自在世間所攝墮在世間而言能生一切世間。是則道理相違。若此自在非世間攝。是則解脫解脫之法能生世間。不應道理。又若自在須有用故諸生世間離生世間用不成者。是則自在。於此須用無有自在自成過失。若此自在雖生世間無所須者。不應化生一切世間。或此自在有如顛狂愚夫之過。又此自在生世間者。為唯自在為因生諸世間。為亦更待其餘因耶。若唯自在體為
【現代漢語翻譯】 現代漢語譯本： 念頭會變化和消滅。因此，這些法（dharma）的剎那（ksana，瞬間）之義得以成立。像這樣成立無常（anitya，impermanence）之後，所有外道（tirthika，非佛教徒）邪分別所計度的我（atman，靈魂）、自在（ishvara，主宰）、自性（prakriti，本性）、極微（paramanu，最小的物質單位）、覺（purusha，神我）等常住之法都不能成立。為什麼我說『我』是常住的不能成立呢？頌曰：
位、思、煩惱分，
非常變異故，
此若無變異，
受、作、脫非理。
論曰：由於所計度的『我』有苦樂等狀態、善惡等思想、貪嗔等煩惱的時間差別，所以是無常的。為什麼這麼說呢？這個所計度的『我』因為有快樂等等，有少許變異就不應該是常住的。如果完全沒有變異，就不應該被認為是感受者、作者和解脫者。那些法（dharma）的有無和『我』的有無沒有區別。再次，也沒有自在的體性是常住的，能夠產生世間。為什麼呢？頌曰：
功能無有故，
攝不攝相違，
有用及無用，
為因成過失。
論曰：所計度的自在沒有功能出生世間。為什麼呢？如果這個自在產生世間的功能沒有因緣，自然而有，你為什麼不承認一切世間沒有原因自己產生？如果這個功能以業（karma，行為）為因，為什麼不相信一切世間以業為因？如果這個功能以尋求方便為因產生，為什麼不相信一切世間以自己的功力為因得以產生？
又如果自在被世間所包含，墮落在世間之中，卻說能產生一切世間，這就是道理相違背。如果這個自在不被世間所包含，那麼解脫和解脫之法能夠產生世間，這不合道理。又如果自在需要有用處，所以產生世間，離開了產生世間，用處不能成立，那麼自在於此需要用處，就沒有自在，自己造成過失。如果這個自在雖然產生世間，卻沒有所需要的東西，就不應該化生一切世間。或者這個自在有如顛狂愚夫的過失。又這個自在產生世間，是隻有自在作為原因產生諸世間，還是也需要等待其他的因呢？如果只有自在的本體作為原因 English version: Thoughts are subject to change and destruction. Therefore, the meaning of these dharmas (法, phenomena) as momentary (ksana, 剎那) is established. Having thus established impermanence (anitya, 無常), all the permanent dharmas such as the self (atman, 我), the lord (ishvara, 自在), the primordial nature (prakriti, 自性), atoms (paramanu, 極微), the spirit (purusha, 覺) etc., as conceived by the heretical discriminations of externalists (tirthika, 外道), are not established. Why do I say that the permanence of the 'self' is not established? The verse says:
Due to states, thoughts, and divisions of afflictions,
It is impermanent and subject to change.
If this has no change,
Being a receiver, agent, and liberated one is unreasonable.
The treatise says: Because the conceived 'self' has temporal differences in states such as suffering and pleasure, thoughts such as good and evil, and afflictions such as greed and hatred, it is therefore impermanent. Why is that? This conceived 'self', because of pleasure etc., having slight changes, should not be permanent. If there are no changes at all, it should not be considered a receiver, an agent, or a liberated one. There is no difference between the existence or non-existence of those dharmas and the existence or non-existence of the 'self'. Furthermore, there is no permanent nature of the lord that can produce the world. Why is that? The verse says:
Because there is no function,
Inclusion and non-inclusion contradict each other.
Being useful and useless,
Being a cause results in faults.
The treatise says: The conceived lord has no function to produce the world. Why is that? If the function of this lord to produce the world exists naturally without causes and conditions, why do you not admit that all the world arises by itself without a cause? If this function has karma (業) as its cause, why not believe that all the world has karma as its cause? If this function arises with seeking means as its cause, why not believe that all the world arises by its own effort?
Furthermore, if the lord is included in the world, falling within the world, and yet says it can produce all the world, then this contradicts reason. If this lord is not included in the world, then liberation and the dharma of liberation can produce the world, which is unreasonable. Furthermore, if the lord needs usefulness, so it produces the world, and without producing the world, usefulness cannot be established, then the lord needs usefulness, and there is no lord, creating its own fault. If this lord, although producing the world, has nothing needed, then it should not create all the world. Or this lord has the fault of a mad and foolish person. Furthermore, does this lord produce the world with only the lord as the cause, or does it also need to wait for other causes? If only the essence of the lord is the cause
【English Translation】 Thoughts are subject to change and destruction. Therefore, the meaning of these dharmas (法, phenomena) as momentary (ksana, 剎那) is established. Having thus established impermanence (anitya, 無常), all the permanent dharmas such as the self (atman, 我), the lord (ishvara, 自在), the primordial nature (prakriti, 自性), atoms (paramanu, 極微), the spirit (purusha, 覺) etc., as conceived by the heretical discriminations of externalists (tirthika, 外道), are not established. Why do I say that the permanence of the 'self' is not established? The verse says: Due to states, thoughts, and divisions of afflictions, It is impermanent and subject to change. If this has no change, Being a receiver, agent, and liberated one is unreasonable. The treatise says: Because the conceived 'self' has temporal differences in states such as suffering and pleasure, thoughts such as good and evil, and afflictions such as greed and hatred, it is therefore impermanent. Why is that? This conceived 'self', because of pleasure etc., having slight changes, should not be permanent. If there are no changes at all, it should not be considered a receiver, an agent, or a liberated one. There is no difference between the existence or non-existence of those dharmas and the existence or non-existence of the 'self'. Furthermore, there is no permanent nature of the lord that can produce the world. Why is that? The verse says: Because there is no function, Inclusion and non-inclusion contradict each other. Being useful and useless, Being a cause results in faults. The treatise says: The conceived lord has no function to produce the world. Why is that? If the function of this lord to produce the world exists naturally without causes and conditions, why do you not admit that all the world arises by itself without a cause? If this function has karma (業) as its cause, why not believe that all the world has karma as its cause? If this function arises with seeking means as its cause, why not believe that all the world arises by its own effort? Furthermore, if the lord is included in the world, falling within the world, and yet says it can produce all the world, then this contradicts reason. If this lord is not included in the world, then liberation and the dharma of liberation can produce the world, which is unreasonable. Furthermore, if the lord needs usefulness, so it produces the world, and without producing the world, usefulness cannot be established, then the lord needs usefulness, and there is no lord, creating its own fault. If this lord, although producing the world, has nothing needed, then it should not create all the world. Or this lord has the fault of a mad and foolish person. Furthermore, does this lord produce the world with only the lord as the cause, or does it also need to wait for other causes? If only the essence of the lord is the cause
因者。如自在體本來常有世間亦爾。不應更生。若亦少待其餘因者。此所待因若無有因。一切世間亦應如是。若有餘因世間亦爾。從余因生何須自在。故立自在有多過失。複次執有自性常住為因。不應道理。何以故。頌曰。
自性變異相 有無不應理 無差別無常 有差別五失 無相亦無因 非自性恒變 先無有變異 我應常解脫
論曰。若計自性是常則應非變異因。所以者何。所計自性。非有變異相。亦非無變異相。故不應理。若此自性與余變異相無差別者。應是無常。若有差別成五種過。一無相過。離變異相余自性相少分亦不可得故。二非因過。世間不見常住之法是生因體故。三非自性過。世間不見非彼種類為彼自性故。四常住自性於一切時起變異過。以不待余因故。五此自性未生變異之前我解脫過。若如是者后時不應起諸變異。複次計極微常不應道理。何以故。頌曰。
常造不應理 由二三因故 財有情增上 極微非常住
論曰。所計極微常性造作俱不應理。云何常性不應道理。由二因故。汝極微性為由細故性是常住。為由異類性是常耶。若由細者。細羸劣故不應常住。若由異類者此相不可得。從非地等造地等物。不應道理云何造作不應道理。由三因故。一由方所。
【現代漢語翻譯】 現代漢語譯本： 關於『因』的觀點：如果自在天（Ishvara，印度教中的最高神）的本體本來就是常有的，那麼世界也應該是這樣，不應該再產生。如果還需要依賴其他的『因』，那麼這個所依賴的『因』如果沒有原因，那麼整個世界也應該如此。如果還有其他的原因，那麼世界也應該從其他原因產生，又何必需要自在天呢？所以，建立自在天的觀點有很多過失。此外，執著于自性是常住不變的『因』，也是不合理的。為什麼呢？頌文說： 『自性變異相，有無不應理；無差別無常，有差別五失；無相亦無因，非自性恒變；先無有變異，我應常解脫。』 論述：如果認為自性是常住的，那麼它就不應該是變異的原因。為什麼呢？因為所認為的自性，既沒有變異的相，也沒有不變異的相，所以是不合理的。如果這個自性與其他的變異相沒有差別，那麼它就應該是無常的。如果有差別，就會產生五種過失：第一，沒有相的過失，因為離開了變異相，就找不到其他的自性相。第二，不是原因的過失，因為世間上看不到常住不變的事物是產生的原因。第三，不是自性的過失，因為世間上看不到不是同類的東西作為它的自性。第四，常住的自性在任何時候都會產生變異的過失，因為它不依賴其他的原因。第五，這個自性在沒有產生變異之前，我就應該解脫的過失。如果這樣，那麼之後就不應該再產生各種變異。此外，認為極微（paramāṇu，最小的物質單位）是常住的也是不合理的。為什麼呢？頌文說： 『常造不應理，由二三因故；財有情增上，極微非常住。』 論述：認為極微的常性和造作都是不合理的。為什麼常性是不合理的呢？由於兩個原因：你認為極微的性質是因為細小所以是常住的，還是因為異類所以是常住的呢？如果是由於細小，那麼細小就意味著脆弱，不應該是常住的。如果是由於異類，那麼這種相是不可得的，從不是地等元素創造地等事物，是不合理的。為什麼造作是不合理的呢？由於三個原因：第一，由於方所（方位）。
【English Translation】 English version: Regarding the concept of 'cause': If the essence of Ishvara (the supreme god in Hinduism) is inherently eternal, then the world should also be so, and should not arise anew. If it still needs to rely on other 'causes', then if this relied-upon 'cause' has no cause itself, then the entire world should be like that. If there are other causes, then the world should arise from other causes, so what need is there for Ishvara? Therefore, establishing the view of Ishvara has many faults. Furthermore, clinging to the notion that self-nature is a permanent and unchanging 'cause' is also unreasonable. Why? The verse says: 'The characteristic of self-nature's change, whether existent or nonexistent, is unreasonable; without difference, it is impermanent; with difference, there are five faults; without characteristic, it is also without cause; not self-nature, it is constantly changing; before there is change, I should be liberated.' Discussion: If one believes that self-nature is permanent, then it should not be the cause of change. Why? Because the self-nature that is believed in has neither the characteristic of change nor the characteristic of non-change, so it is unreasonable. If this self-nature has no difference from other characteristics of change, then it should be impermanent. If there is a difference, then five faults will arise: First, the fault of having no characteristic, because apart from the characteristic of change, no other characteristic of self-nature can be found. Second, the fault of not being a cause, because in the world, one does not see permanent and unchanging things as the cause of arising. Third, the fault of not being self-nature, because in the world, one does not see things that are not of the same kind as its self-nature. Fourth, the permanent self-nature will have the fault of constantly undergoing change, because it does not rely on other causes. Fifth, before this self-nature undergoes change, I should have the fault of being liberated. If so, then there should be no further changes arising afterward. Furthermore, believing that paramāṇu (the smallest unit of matter) is permanent is also unreasonable. Why? The verse says: 'Permanent creation is unreasonable, due to two or three causes; wealth, sentient beings, and augmentation; paramāṇu is not permanent.' Discussion: Believing that the permanence and creation of paramāṇu are both unreasonable. Why is permanence unreasonable? Due to two reasons: Do you believe that the nature of paramāṇu is permanent because it is subtle, or because it is of a different kind? If it is because it is subtle, then subtlety implies weakness, and it should not be permanent. If it is because it is of a different kind, then this characteristic is unattainable; creating things like earth from elements that are not earth is unreasonable. Why is creation unreasonable? Due to three reasons: First, due to location (direction).
二由因緣。三由自體云何由方所故造作不應道理。謂從極微造作粗物。為過彼量為不過耶。若不過者。粗質礙物應如極微不可執取。又復世間不見質礙不明凈物同在一處故不應理。若過彼量者。過量之處粗質礙物非極微成應是常住。若復計有餘極微生。是則極微應非常住。云何由因緣故。謂若汝計由和合性為因緣故建立余物令和合者。此和合性為生已能作因緣為未生耶。若生已者。所和合物和合已后無有少異和合性可得故。不應理。若未生者。則無體性無體為因。不應道理。云何由自體故。此極微性造粗物時。不應如種生芽。如種極微應滅壞故。不應如乳極微應變異故。不應如陶師極微勤劬不可得故。是故造作不應道理。雖無常住極微而有劫初器世間等受用物生諸有情業增上力故不由極微。是故極微常住不應道理。複次執有常覺不應道理。何以故。頌曰。
無常為彼依 次第差別轉 諸受等異故 當知覺無常
論曰。眼識等覺依止無常眼等起故。於色等義次第轉故。眾多相貌差別轉故。樂等諸受貪等諸惑施等善思位分異故。於一常覺如是轉異。不應道理。何因緣故世間有情無常性有而不取執常住性無而種種執耶。頌曰。
于無常無智 四顛倒根本 當知世上進 愚癡力轉增
論曰。
【現代漢語翻譯】 現代漢語譯本 二、由因緣：三、由自體。如果說由方所的緣故而造作，這是不應道理的。譬如說從極微（最小的物質單位）造作粗大的物體，那麼這個粗大的物體是超過了極微的量，還是沒有超過呢？如果沒有超過，那麼粗大的、有阻礙的物體，應該像極微一樣，無法被執取。而且世間上也沒有見到有阻礙和不透明的物體在同一個地方，所以不合道理。如果超過了極微的量，那麼超過的部分，這個粗大的、有阻礙的物體就不是由極微組成的，應該是常住的。如果又認為有其他的極微產生，那麼極微就不是常住的了。 如果說由因緣的緣故，認為由和合性作為因緣，建立其他的物體，使之和合，那麼這個和合性是產生之後才能作為因緣，還是沒有產生呢？如果是產生之後，那麼所和合的物體在和合之後，沒有絲毫的和合性可以得到，所以不合道理。如果是沒有產生，那麼就沒有體性，沒有體性作為因緣，不合道理。 如果說由自體的緣故，這個極微的性質在造作粗大的物體時，不應該像種子生出芽，因為像種子一樣，極微應該滅壞。也不應該像牛奶，極微應該變異。也不應該像陶師，極微的勤勞是不可得的。所以，造作是不應道理的。雖然沒有常住的極微，但是有劫初（世界開始形成的時期）的器世間（容納有情眾生的物質世界）等受用物產生，這是由於有情眾生的業力增上的緣故，不是由極微造成的。所以，極微常住是不應道理的。 其次，執著有常覺（永恒不變的覺知）也是不應道理的。為什麼呢？頌說： 『無常為彼依，次第差別轉，諸受等異故，當知覺無常。』 論說：眼識等覺是依止無常的眼等而生起的。對於色等義，是次第轉變的。眾多相貌是差別轉變的。樂等諸受，貪等諸惑，施等善思，位分是不同的。對於一個常覺，如果這樣轉變差異，是不應道理的。什麼因緣的緣故，世間有情無常的性質是有的，卻不取，執著常住的性質是沒有的，卻種種執著呢？頌說： 『于無常無智，四顛倒根本，當知世上進，愚癡力轉增。』 論說：
【English Translation】 English version Secondly, [it is not reasonable] due to causes and conditions. Thirdly, [it is not reasonable] due to self-nature. How can it be said that creation is due to location? It is not reasonable to say that things are created due to location. For example, if coarse matter is created from 'paramāṇu' (extremely small particles), does this coarse matter exceed the quantity of 'paramāṇu' or not? If it does not exceed, then the coarse, obstructive matter should be like 'paramāṇu', impossible to grasp. Moreover, in the world, we do not see obstructive and non-transparent objects in the same place, so it is not reasonable. If it exceeds the quantity of 'paramāṇu', then the excess part, this coarse, obstructive matter, is not composed of 'paramāṇu', and should be permanent. If it is further argued that other 'paramāṇu' are produced, then 'paramāṇu' are not permanent. If it is said that it is due to causes and conditions, and that 'saṃghāta-svabhāva' (the nature of aggregation) is the cause and condition for establishing other objects and causing them to aggregate, then can this 'saṃghāta-svabhāva' act as a cause and condition after it has arisen, or before it has arisen? If it is after it has arisen, then after the aggregated objects have aggregated, there is no trace of 'saṃghāta-svabhāva' to be found, so it is not reasonable. If it is before it has arisen, then it has no essence, and having no essence as a cause is not reasonable. If it is said that it is due to self-nature, then when 'paramāṇu' creates coarse matter, it should not be like a seed producing a sprout, because like a seed, 'paramāṇu' should perish. It should not be like milk, because 'paramāṇu' should change. It should not be like a potter, because the labor of 'paramāṇu' is not attainable. Therefore, creation is not reasonable. Although there are no permanent 'paramāṇu', there are 'kalpādau' (the beginning of the eon) 'bhājana-loka' (receptacle world, the material world that contains sentient beings) and other objects of enjoyment that arise, due to the increasing power of the karma of sentient beings, not caused by 'paramāṇu'. Therefore, the permanence of 'paramāṇu' is not reasonable. Furthermore, holding onto the existence of 'nitya-vijñāna' (permanent consciousness) is also not reasonable. Why? The verse says: 'Because impermanence is their basis, they change sequentially and differentially, and because feelings and other things are different, know that consciousness is impermanent.' The treatise says: 'cakṣur-vijñāna' (eye-consciousness) and other consciousnesses arise depending on impermanent eyes and other things. Regarding objects such as form, they change sequentially. Numerous appearances change differentially. Feelings such as pleasure, afflictions such as greed, virtuous thoughts such as giving, and their positions are different. If a permanent consciousness changes and differs in this way, it is not reasonable. For what reason do sentient beings in the world not grasp the existing impermanent nature, but cling to the non-existent permanent nature in various ways? The verse says: 'Without wisdom regarding impermanence, it is the root of the four inversions. Know that in the world, the power of ignorance increases.' The treatise says:
以于無常無智起故。實有無常而不取執。實無常性種種執生。非唯常倒無智為因然。四顛倒皆以無智為其根本。何以故。以于無常不如實知故。于無常法起常顛倒。于苦起樂顛倒。于不凈起凈顛倒。于無我起我顛倒。由有如是次第義故。薄伽梵說。若法無常彼必是苦。若法是苦彼必無我。當知由世間道得上進時。不斷無智漸進上地。于無常性愚癡之力轉更增上。何以故。如欲界中破壞變易及別離等諸無常相現可了知。上地無有。複次何因緣故。于無常性無智起耶。頌曰。
由放逸懈怠 見昧乏資糧 惡友非正法 當知無智因
論曰。無常無智有七種因。一放逸。二懈怠。三倒見。四愚昧。五未多積集菩提資糧。六由惡友。七聞非正法。以于境界樂及靜慮樂起。放逸故於無常性不如實知。設不放逸而復懈怠。設不懈怠而復倒見。設無倒見而復愚昧。設不愚昧而未積集菩提資糧。設已修習菩提資糧而隨惡友。又復從彼聞非正法故。于無常不如實知。復有何因不了無常妄執常轉。頌曰。
不如理作意 憶念前際等 相似相續轉 于無常計常
論曰。由二種因起于常執。一由不如理作意。二由憶念前際等事。由前際等事相似相續轉故。于余世間亦計常住。複次如前所說。三有為相非唯剎那。
【現代漢語翻譯】 現代漢語譯本：因為對無常沒有智慧，所以才會產生對無常的錯誤認知。實際上事物是無常的，但卻不接受和執著于這個事實。實際上事物沒有常性，卻產生各種執著。不僅僅是常顛倒以無智為原因，四種顛倒都以無智為根本原因。為什麼呢？因為對無常不如實知，所以對於無常法會產生常顛倒，對於苦會產生樂顛倒，對於不凈會產生凈顛倒，對於無我會產生我顛倒。由於有這樣的次第關係，薄伽梵（Bhagavan，世尊）說，如果法是無常的，那它必定是苦的；如果法是苦的，那它必定是無我的。應當知道，通過世間道向上提升時，不斷絕無智，就會逐漸進入更高的境界。對於無常的愚癡之力會更加增強。為什麼呢？因為在欲界中，破壞、變易和別離等無常的現象可以清楚地瞭解，但在更高的境界中卻沒有這些現象。 再者，因為什麼因緣，才會對無常產生無智呢？偈頌說： 『由於放逸懈怠，見解愚昧乏資糧，惡友邪法為伴侶，當知無智因此生。』 論述說：對於無常的無智有七種原因：一是放逸，二是懈怠，三是顛倒的見解，四是愚昧，五是沒有充分積累菩提（Bodhi，覺悟）的資糧，六是由於惡友的影響，七是聽聞不正的法。因為對境界的快樂和靜慮的快樂產生放逸，所以對無常的真相不能如實瞭解。即使不放逸，也會懈怠。即使不懈怠，也會有顛倒的見解。即使沒有顛倒的見解，也會愚昧。即使不愚昧，也沒有積累足夠的菩提資糧。即使已經修習了菩提資糧，也會跟隨惡友。又因為從他們那裡聽聞不正的法，所以對無常不能如實瞭解。還有什麼原因導致不能瞭解無常，而錯誤地執著于常呢？偈頌說： 『不如理的作意，憶念前世等等，相似相續不斷轉，于無常中計為常。』 論述說：由兩種原因產生對常的執著：一是由不如理的作意，二是由憶念前世等等的事情。由於前世等等的事情相似地相續不斷地運轉，所以在其他世間也認為事物是常住不變的。再者，就像前面所說的，三種有為相（Three marks of conditioned existence）不僅僅是剎那生滅。
【English Translation】 English version: Because of the lack of wisdom regarding impermanence, incorrect perceptions of impermanence arise. In reality, things are impermanent, but one does not accept and cling to this fact. In reality, things have no permanent nature, yet various attachments arise. It is not only the inversion of permanence that has ignorance as its cause; all four inversions have ignorance as their fundamental cause. Why is that? Because one does not truly know impermanence, one develops the inversion of permanence regarding impermanent phenomena, the inversion of pleasure regarding suffering, the inversion of purity regarding impurity, and the inversion of self regarding non-self. Because there is such a sequential relationship, the Bhagavan (Blessed One) said, 'If a dharma (phenomenon) is impermanent, it is certainly suffering; if a dharma is suffering, it is certainly without self.' It should be known that when progressing upwards through the worldly path, without ceasing ignorance, one gradually enters higher realms. The power of ignorance regarding impermanence will increase even more. Why is that? Because in the desire realm, impermanent phenomena such as destruction, change, and separation can be clearly understood, but in higher realms, these phenomena are absent. Furthermore, due to what causes does ignorance arise regarding impermanence? The verse says: 'Due to negligence and laziness, flawed views, lack of resources, bad friends and wrong teachings, know that ignorance arises from these causes.' The treatise says: There are seven causes for ignorance regarding impermanence: first, negligence; second, laziness; third, inverted views; fourth, ignorance; fifth, not accumulating sufficient resources for Bodhi (Enlightenment); sixth, due to the influence of bad friends; and seventh, hearing incorrect teachings. Because of negligence arising from pleasure in sense objects and the pleasure of meditative absorption, one cannot truly understand the nature of impermanence. Even if one is not negligent, one may be lazy. Even if one is not lazy, one may have inverted views. Even if one does not have inverted views, one may be ignorant. Even if one is not ignorant, one may not have accumulated sufficient resources for Bodhi. Even if one has cultivated the resources for Bodhi, one may follow bad friends. And because one hears incorrect teachings from them, one cannot truly understand impermanence. What other causes lead to not understanding impermanence and mistakenly clinging to permanence? The verse says: 'Unskillful attention, remembering past events, similar continuity, in impermanence, one perceives permanence.' The treatise says: Clinging to permanence arises from two causes: one is due to unskillful attention, and the other is due to remembering past events and so on. Because past events and so on continue in a similar way, one also considers things to be permanent in other realms. Furthermore, as mentioned earlier, the three marks of conditioned existence (Three marks of conditioned existence) are not merely momentary.
何以故。頌曰。
生初后中間 取三有為相
論曰。三有為相由眾同分一生所攝。謂初生時取為生相。最後死時取為滅相。於二中間相續住時取為住異。如是建立三有為相應知。頌曰。
無常調伏智 當知由二因
論曰。于無常性如實智入由二種因。一由念住。二由緣起。由念住故於諸境界繫心令住。由緣起故達彼法性。如經中說。見集起法于身念住。乃至廣說。頌曰。
彼見有六種 及緣起四種
論曰。無常性見當知六種。一世俗智。謂乃至順抉擇分位。二勝義智。謂乃至出世道位。三聲聞智。謂除無性無常義。四菩薩智。謂於一切無常義。五不善清凈。謂彼二學智。六善清凈謂彼二無學智。又緣起法當知有四種道理。何等為四。頌曰。
自種故非他 待緣故非自 無作故非共 用故非無因
論曰。由四道理入無常性。謂諸行法不從他生。自種起故。亦非自生。待外緣故。亦非俱生。俱無作故。亦非無因。彼二于生有功用故。
顯揚聖教論卷第十四 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十五
無著菩薩造
三藏法師玄奘奉 詔譯
成苦品第五
如是成立無常相已。云何成立苦相。
【現代漢語翻譯】 何以故？頌曰：
生初后中間 取三有為相
論曰：三有為相由眾同分一生所攝。謂初生時取為生相，最後死時取為滅相，於二中間相續住時取為住異。如是建立三有為相應知。頌曰：
無常調伏智 當知由二因
論曰：于無常性如實智入由二種因。一由念住，二由緣起。由念住故於諸境界繫心令住，由緣起故達彼法性。如經中說：『見集起法于身念住』，乃至廣說。頌曰：
彼見有六種 及緣起四種
論曰：無常性見當知六種。一世俗智，謂乃至順抉擇分位。二勝義智，謂乃至出世道位。三聲聞智，謂除無性無常義。四菩薩智，謂於一切無常義。五不善清凈，謂彼二學智。六善清凈謂彼二無學智。又緣起法當知有四種道理。何等為四？頌曰：
自種故非他 待緣故非自
無作故非共 用故非無因
論曰：由四道理入無常性。謂諸行法不從他生，自種起故。亦非自生，待外緣故。亦非俱生，俱無作故。亦非無因，彼二于生有功用故。
顯揚聖教論卷第十四
大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十五
無著菩薩造
三藏法師玄奘奉 詔譯
成苦品第五
如是成立無常相已。云何成立苦相？
現代漢語譯本： 為什麼這樣說呢？偈頌說：
『生之初、后、中間，都執取三有為相。』
論述說：三有為相被眾生的同分所攝持。也就是說，在剛出生的時候，執取為生相；在最後死亡的時候，執取為滅相；在這兩者中間相續存在的時候，執取為住異。應當像這樣來理解三有為相。偈頌說：
『對於無常的調伏智慧，應當知道是由兩種原因造成的。』
論述說：對於無常的性質，如實地進入智慧，是由兩種原因造成的：一是通過念住，二是通過緣起。通過念住，使心專注于各種境界；通過緣起，通達事物的本性。正如經中所說：『觀察身心的生起之法，安住于身念住』，乃至廣說。偈頌說：
『對於無常的觀察有六種，以及緣起有四種。』
論述說：對於無常性質的觀察，應當知道有六種：一是世俗智，即乃至順抉擇分位；二是勝義智，即乃至出世道位；三是聲聞智，即除去無性無常的意義；四是菩薩智，即對於一切無常的意義；五是不善清凈，即指有學位的兩種智慧；六是善清凈，即指無學位的兩種智慧。另外，對於緣起之法，應當知道有四種道理。哪四種呢？偈頌說：
『從自身種子產生，所以不是從他處產生；依賴外緣，所以不是自身產生；沒有共同的作者，所以不是共同產生；因為有作用，所以不是沒有原因。』
論述說：通過四種道理可以領悟無常的性質。也就是說，諸行之法不是從他處產生，而是從自身種子產生；也不是自身產生，而是依賴外在的因緣；也不是共同產生，因為沒有共同的作者；也不是沒有原因，因為它們對於產生有作用。
《顯揚聖教論》卷第十四 《大正藏》第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第十五
無著菩薩造
三藏法師玄奘奉 詔譯
成苦品第五
像這樣成立了無常相之後，如何成立苦相呢？
【English Translation】 What is the reason for this? The verse says:
'In the beginning, end, and middle of existence, one grasps the characteristics of the three conditioned existences (tri-lakṣaṇa).' (tri-lakṣaṇa: three characteristics of existence: impermanence, suffering, and non-self)
The treatise says: The characteristics of the three conditioned existences are encompassed by the commonality of beings in one life. That is, at the time of birth, one grasps the characteristic of arising; at the time of death, one grasps the characteristic of ceasing; and during the continuous dwelling in between, one grasps the characteristic of change and difference. One should understand the establishment of the three conditioned existences in this way. The verse says:
'The wisdom that tames impermanence, know that it arises from two causes.'
The treatise says: The true wisdom that enters into the nature of impermanence arises from two causes: one is mindfulness (smṛti), and the other is dependent origination (pratītyasamutpāda). Through mindfulness, the mind is focused and dwells on all realms. Through dependent origination, one understands the nature of phenomena. As it is said in the sutras, 'Observing the arising of phenomena, one dwells in mindfulness of the body,' and so on. The verse says:
'The views on it are of six kinds, and dependent origination is of four kinds.'
The treatise says: The views on the nature of impermanence are known to be of six kinds: first, conventional wisdom (saṃvṛti-satya), which extends to the stage of conforming to the determination; second, ultimate wisdom (paramārtha-satya), which extends to the stage of the path beyond the world; third, the wisdom of the Śrāvakas (disciples), which excludes the meaning of impermanence without inherent existence; fourth, the wisdom of the Bodhisattvas, which encompasses all meanings of impermanence; fifth, impure goodness, which refers to the two wisdoms of those in training; sixth, pure goodness, which refers to the two wisdoms of those beyond training. Furthermore, the law of dependent origination is known to have four kinds of reasoning. What are the four? The verse says:
'From its own seed, therefore not from another; dependent on conditions, therefore not self-arisen;
Without a maker, therefore not from both; because of its function, therefore not without cause.'
The treatise says: One can enter into the nature of impermanence through four kinds of reasoning. That is, the phenomena of conditioned existence do not arise from another, but arise from their own seed; they also do not arise from themselves, but depend on external conditions; they also do not arise from both, because there is no joint maker; and they are not without cause, because both have a function in arising.
Śāstra on the Exposition of the Holy Teaching, Volume 14 Tripitaka, Volume 31, No. 1602, Śāstra on the Exposition of the Holy Teaching
Śāstra on the Exposition of the Holy Teaching, Volume 15
Composed by Bodhisattva Asaṅga
Translated by the Tripiṭaka Master Xuanzang under Imperial Decree
Chapter 5: Establishing Suffering
Having thus established the characteristic of impermanence, how is the characteristic of suffering established?
頌曰。
生為欲離因 滅生和合欲 倒無倒厭離 彼因為苦相
論曰。若法生時為遠離欲因。若法滅時為和合欲因。若不了知是顛倒因。若善通達是無倒因。於一切時生厭離欲。如是應知是苦通相。複次頌曰。
依三受差別 建立三苦相 故說一切受 體性皆是苦
論曰。由依三受相差別故建立三苦相。謂苦苦相壞苦相行苦相。由此相故佛說諸受皆名為苦。謂于苦受及順苦受處法。當知建立最初苦相。於樂受及順樂受處法。當知建立第二苦相。于不苦不樂受及順此受處法。當知建立第三苦相。由不了知此第三相能為常等顛倒生因。若能了知為無常等無倒生因。及能發起涅槃樂欲。又由了知不了知第三苦故。於前二苦亦了不了應知。
複次前二苦相世間共成。第三苦相不共成立。今當成立諸行性。是行苦。頌曰。
當知行性苦 皆粗重隨故 樂舍不應理 同無解脫過
論曰。諸行性樂及性是舍不應道理。何以故。於一切位粗重所隨故。是故諸行體性是苦。若不爾如其次第于彼性樂及不苦不樂樂欲應無。應無苦及不苦不樂覺應無苦樂覺。問汝亦同然若唯一行苦性者應無樂及不苦不樂覺。答由不了故謂有。問我亦同然由不了故謂有。答不然。無解脫過故。若於性樂
【現代漢語翻譯】 現代漢語譯本： 頌曰：
生為欲離因，滅生和合欲，倒無倒厭離，彼因為苦相。
論曰：如果某種法產生時是爲了遠離慾望的因，某種法滅亡時是爲了和合慾望的因，如果不能瞭解這些就是顛倒的因，如果能夠通達這些就是不顛倒的因，在任何時候都對產生厭離慾望。應當知道這就是苦的普遍特徵。再次頌曰：
依三受差別，建立三苦相，故說一切受，體性皆是苦。
論曰：由於依靠三種感受的差別，所以建立三種苦相，即苦苦相、壞苦相和行苦相。由於這些相，佛說所有的感受都可以稱為苦。對於苦受以及順應苦受的地方，應當知道建立了最初的苦相。對於樂受以及順應樂受的地方，應當知道建立了第二種苦相。對於不苦不樂受以及順應這種感受的地方，應當知道建立了第三種苦相。由於不能瞭解這第三種相，它能成為常等顛倒產生的因。如果能夠了解它，就能成為無常等不顛倒產生的因，並且能夠發起對涅槃（Nirvana）的快樂的慾望。又由於瞭解或不瞭解這第三種苦，對於前兩種苦也應該瞭解或不瞭解。
再次，前兩種苦相是世間普遍認可的，第三種苦相不是普遍認可的。現在應當成立諸行的性質是行苦。頌曰：
當知行性苦，皆粗重隨故，樂舍不應理，同無解脫過。
論曰：諸行的性質是樂以及性質是舍（upeksa，不苦不樂）是不合道理的。為什麼呢？因為在任何時候都被粗重所伴隨。因此，諸行的體性是苦。如果不是這樣，那麼按照順序，對於那些性質是樂以及不苦不樂的，對快樂的慾望應該不存在，應該沒有苦和不苦不樂的覺受，應該沒有苦樂的覺受。問：你也是一樣，如果只有一種行苦的性質，那麼應該沒有快樂和不苦不樂的覺受。答：由於不瞭解，所以認為有。問：我也是一樣，由於不瞭解，所以認為有。答：不是的，因為沒有解脫的過失。如果對於性質是樂
【English Translation】 English version: Verse:
Birth is the cause of separation from desire, extinction is the cause of union with desire, ignorance is the cause of inversion, wisdom is the cause of aversion, that cause is the aspect of suffering.
Treatise: If a dharma arises as a cause of separation from desire, if a dharma ceases as a cause of union with desire, if one does not understand these, it is a cause of inversion; if one thoroughly understands these, it is a cause of non-inversion, and at all times generates aversion to desire. One should know that this is the universal characteristic of suffering. Again, verse:
Relying on the differences of the three feelings, establish the three aspects of suffering, therefore it is said that the nature of all feelings is suffering.
Treatise: Because of relying on the differences in the aspects of the three feelings, the three aspects of suffering are established, namely, the suffering of suffering (duhkha-duhkha), the suffering of change (viparinama-duhkha), and the suffering of conditioning (samskara-duhkha). Because of these aspects, the Buddha said that all feelings can be called suffering. Regarding painful feeling and the dharmas that accord with painful feeling, one should know that the initial aspect of suffering is established. Regarding pleasant feeling and the dharmas that accord with pleasant feeling, one should know that the second aspect of suffering is established. Regarding neither-painful-nor-pleasant feeling and the dharmas that accord with this feeling, one should know that the third aspect of suffering is established. Because of not understanding this third aspect, it can become a cause for the arising of inversions such as permanence. If one can understand it, it can become a cause for the arising of non-inversions such as impermanence, and can generate the desire for the bliss of Nirvana (Nirvana). Furthermore, due to understanding or not understanding this third suffering, one should also understand or not understand the first two sufferings.
Again, the first two aspects of suffering are commonly acknowledged in the world, while the third aspect of suffering is not commonly acknowledged. Now, it should be established that the nature of conditioned things is the suffering of conditioning. Verse:
One should know that the nature of conditioned things is suffering, because they are always accompanied by coarseness and heaviness, pleasure and equanimity (upeksa) are not reasonable, and there is the same fault of no liberation.
Treatise: The nature of conditioned things being pleasure and the nature being equanimity (upeksa) are not reasonable. Why? Because they are always accompanied by coarseness and heaviness. Therefore, the nature of conditioned things is suffering. If it were not so, then in sequence, for those whose nature is pleasure and neither-painful-nor-pleasant, the desire for pleasure should not exist, there should be no sensation of pain and neither-painful-nor-pleasant, and there should be no sensation of pain and pleasure. Question: You are the same; if there is only one nature of the suffering of conditioning, then there should be no sensation of pleasure and neither-painful-nor-pleasant. Answer: Because of not understanding, it is thought to exist. Question: I am the same; because of not understanding, it is thought to exist. Answer: No, because there is no fault of no liberation. If for the nature is pleasure
及不苦不樂諸行了知。是苦名苦諦現觀。由此次第乃至證得究竟解脫。若不了故。謂為苦者即是顛倒。不應能證究竟寂滅。複次頌曰。
利深等障礙 依進住乘空 執著性下劣 顛倒及染污
論曰。又諸行性苦少苦加之苦相猛利。樂等不爾。又苦相深重難為對治。樂等不爾。又苦相平等遍一切處。乃至證得廣大法者。亦被損惱又執常樂我凈。名為顛倒能障聖法。又執樂等。能為貪等大小諸惑所依止處。又苦等行能引勝進上地功德。又復久處住等威儀即生大苦不可堪忍。又執空者亦大苦隨逐。又執著樂者其性下劣。又于諸行執計為樂顛倒所攝。又緣世樂所起樂欲多是染污。是故諸行皆性是苦。複次頌曰。
如癰疥癩等 三受之所依 彼能發三觸 取樂等隨轉
論曰。諸行性苦當知猶如癰疥癩等三受所依。何以故。世間癰疥癩等能發隨順苦樂舍等三種觸故。由依此觸世間有情取為苦樂不苦不樂。如是于諸性苦諸行發起三觸。由此觸故樂等受轉。此若無者。諸受不轉。如是顯示苦相立宗及因喻已。復何因緣建立諸行。唯有三苦不多不少。頌曰。
自相自分別 不安隱苦性 五十五應知 三苦之所攝
論曰。由苦自性唯有三種。一由自相故。謂苦苦性。二由自分別故。謂壞
【現代漢語翻譯】 現代漢語譯本：並且如實了知不苦不樂的諸行。認識到『苦』的本質，名為苦諦的現觀。通過這樣的次第，最終證得究竟解脫。如果不能如實了知，將『苦』誤認為其他，那就是顛倒，不能證得究竟寂滅。再者，偈頌說： 『利深等障礙，依進住乘空，執著性下劣，顛倒及染污。』 論述說：此外，諸行的性質是苦，少許的苦加上其他的苦，苦的相狀就變得猛烈。快樂等則不是這樣。而且，苦的相狀深刻而難以對治，快樂等則不是這樣。而且，苦的相狀是平等的，遍及一切處，乃至證得廣大法的人，也會被苦所損害。執著于常、樂、我、凈，名為顛倒，能障礙聖法。執著于快樂等，能成為貪等大小煩惱所依止之處。苦等諸行能引發勝進，獲得上地功德。如果長期處於住等威儀中，就會產生巨大的痛苦，難以忍受。執著于空，也會有巨大的痛苦相隨。執著于快樂的人，其心性下劣。對於諸行，執計為樂，屬於顛倒。緣於世間快樂所產生的樂欲，大多是染污的。因此，諸行本質上都是苦。再者，偈頌說： 『如癰疥癩等，三受之所依，彼能發三觸，取樂等隨轉。』 論述說：諸行的性質是苦，應當知道它就像癰（yōng，毒瘡）、疥（jiè，一種面板病）、癩（lài，麻風病）等，是三種感受所依之處。為什麼這樣說呢？因為世間的癰、疥、癩等能引發隨順苦、樂、舍（不苦不樂）等三種觸。由於依靠這些觸，世間有情執取為苦、樂、不苦不樂。像這樣，對於本質是苦的諸行，生起三種觸。由於這些觸的緣故，樂等感受才得以產生和轉變。如果沒有這些觸，各種感受就不會產生和轉變。像這樣，顯示了苦相，確立了苦的宗義、原因和比喻之後，又是什麼因緣要建立諸行唯有三種苦，不多也不少呢？偈頌說： 『自相自分別，不安隱苦性，五十五應知，三苦之所攝。』 論述說：由於苦的自性只有三種。第一種是由於自相的緣故，即苦苦性。第二種是由於自他分別的緣故，即壞苦性。
【English Translation】 English version: And knowing the unwholesome and wholesome deeds as they are. Knowing the nature of 'suffering' is called the present observation of the Truth of Suffering (Dukkha Satya). Through this sequence, one eventually attains ultimate liberation. If one does not understand this and mistakes 'suffering' for something else, that is delusion and one cannot attain ultimate tranquility. Furthermore, the verse says: 'Profit, depth, etc., are obstacles, relying on progress, dwelling, riding emptiness, attachment to inferiority, delusion, and defilement.' The treatise says: Moreover, the nature of all actions is suffering; a little suffering added to other suffering makes the aspect of suffering intense. Pleasure, etc., are not like this. Furthermore, the aspect of suffering is profound and difficult to counteract; pleasure, etc., are not like this. Moreover, the aspect of suffering is equal and pervasive everywhere; even those who have attained vast Dharma are harmed by it. Attachment to permanence, pleasure, self, and purity is called delusion and can obstruct the holy Dharma. Attachment to pleasure, etc., can be the basis for various afflictions, both great and small, such as greed. Suffering and other actions can lead to progress and the attainment of higher realms. If one remains in postures such as dwelling for a long time, great suffering will arise and become unbearable. Attachment to emptiness will also be accompanied by great suffering. Those who are attached to pleasure are inferior in nature. Regarding all actions as pleasure is included in delusion. The desire for pleasure arising from worldly pleasures is mostly defiled. Therefore, all actions are inherently suffering. Furthermore, the verse says: 'Like boils, scabies, leprosy, etc., the basis of the three feelings, they can generate the three contacts, taking pleasure, etc., and following their transformations.' The treatise says: The nature of all actions is suffering; it should be known that it is like boils (yōng, carbuncles), scabies (jiè, a skin disease), leprosy (lài, leprosy), etc., which are the basis of the three feelings. Why is this so? Because worldly boils, scabies, leprosy, etc., can generate the three contacts that accord with suffering, pleasure, and equanimity (neither suffering nor pleasure). Because of relying on these contacts, sentient beings in the world grasp them as suffering, pleasure, neither suffering nor pleasure. In this way, regarding all actions that are inherently suffering, three contacts arise. Because of these contacts, feelings such as pleasure arise and transform. If these contacts did not exist, the various feelings would not arise and transform. In this way, after showing the aspect of suffering and establishing the doctrine, reason, and analogy of suffering, what is the reason for establishing that all actions have only three kinds of suffering, no more and no less? The verse says: 'Self-nature, self-discrimination, the nature of suffering of impermanence, fifty-five should be known, included in the three sufferings.' The treatise says: Because the self-nature of suffering has only three kinds. The first is due to self-nature, which is the nature of suffering of suffering (dukkha-dukkha). The second is due to self-other discrimination, which is the nature of suffering of change (viparinama-dukkha).
苦性。若無分別雖有變壞已解脫者苦不生故。三由不安隱故。謂行苦性。煩惱粗重等所隨逐故。如是三苦差別復有五十五種應知。云何五十五種。頌曰。
界緣身等趣 種類諦三世 時命品異故 引眾苦差別
論曰。界差別故有三苦。謂欲界系色界系無色界系。緣差別故有六種苦。謂欲根本苦。愚癡報苦。先業緣苦。現因緣苦。凈業緣苦。不凈業緣苦。身差別故有四種苦。謂受重擔等苦。位變壞苦。粗重苦。死生苦。趣差別故有五種苦。謂那落迦苦。乃至天趣苦。種類差別故有五種苦。謂逼惱苦。匱乏苦。大乖違苦。愛變壞苦。粗重苦。諦差別故有八種苦。謂生苦老苦病苦死苦。怨憎會苦。愛別離苦。求不得苦。五取蘊苦。世緣差別故有九種苦。謂過去苦。因過去未來現在緣所生。如是未來現在苦亦爾。時差別故有四種苦。謂時節變異苦饑苦渴苦威儀屈伸入息出息閉目開目等所引苦。養命差別故有四種苦。謂所求無厭足苦。追求苦。守護苦。不自在苦。品差別故有七種苦。一損減苦。謂在家品。二增益苦。謂出家品。三憂惱苦。四離有苦。又依善說法律。出家者有三種苦。一愚癡苦。謂希望未來追味過去故。二嫉妒苦。三不勝他苦。依惡說法律。出家者亦有三苦。一愚癡苦。謂于所知法顛倒執故。二
【現代漢語翻譯】 現代漢語譯本 苦的性質。如果沒有分別，即使有變化和毀壞，對於已經解脫的人來說，苦也不會產生。三是因為不安穩的緣故，這指的是行苦的性質，被煩惱和粗重等所跟隨。像這樣，三種苦的差別又有五十五種，應該瞭解。什麼是五十五種呢？頌文說：
『界緣身等趣，種類諦三世，時命品異故，引眾苦差別。』
論述：由於界的不同，有三種苦，即欲界系（kāmadhātu，指眾生對色、聲、香、味、觸五種欲樂的執著）、色界系（rūpadhātu，指眾生對物質世界的執著）和無色界系（arūpadhātu，指眾生對精神世界的執著）。由於緣的不同，有六種苦，即欲根本苦、愚癡報苦、先業緣苦、現因緣苦、凈業緣苦和不凈業緣苦。由於身體的不同，有四種苦，即承受重擔等的苦、位置變壞的苦、粗重的苦和死亡和出生的苦。由於趣（gati，指眾生輪迴的六個去處，即地獄、餓鬼、畜生、阿修羅、人、天）的不同，有五種苦，即那落迦（naraka，地獄）苦，乃至天趣苦。由於種類的不同，有五種苦，即逼惱苦、匱乏苦、大乖違苦、愛變壞苦和粗重苦。由於諦（satya，指佛教的四聖諦，即苦、集、滅、道）的不同，有八種苦，即生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦和五取蘊苦。由於世緣的不同，有九種苦，即過去苦，由過去、未來和現在緣所生。像這樣，未來和現在的苦也是如此。由於時間的不同，有四種苦，即時節變異苦、饑苦、渴苦和威儀屈伸（指身體的各種姿勢）入息出息（指呼吸）閉目開目等所引起的苦。由於養命的不同，有四種苦，即所求沒有厭足的苦、追求的苦、守護的苦和不自在的苦。由於品（指不同的群體或類別）的不同，有七種苦。一是損減苦，指在家品（指在家人）。二是增益苦，指**品（指出家人）。三是憂惱苦。四是離有苦。另外，依據善說的法律，出家者有三種苦。一是愚癡苦，指希望未來和追味過去。二是嫉妒苦。三是不勝他苦。依據惡說的法律，出家者也有三種苦。一是愚癡苦，指對於所知法顛倒執著。
【English Translation】 English version The nature of suffering. If there is no discrimination, even if there is change and destruction, suffering will not arise for those who have already attained liberation. Three, because of the lack of security, which refers to the nature of the suffering of conditioned existence (行苦, saṃskāra-duḥkha), accompanied by afflictions and coarseness. Thus, there are fifty-five kinds of differences in the three sufferings, which should be understood. What are the fifty-five kinds? The verse says:
'Realms, conditions, body, destinies, types, truths, three times, times, life, categories, thus lead to differences in various sufferings.'
Commentary: Due to the difference in realms, there are three sufferings, namely, the suffering associated with the desire realm (kāmadhātu, realm of desire), the suffering associated with the form realm (rūpadhātu, realm of form), and the suffering associated with the formless realm (arūpadhātu, realm of formlessness). Due to the difference in conditions, there are six kinds of suffering, namely, the suffering rooted in desire, the suffering as retribution for ignorance, the suffering arising from past karma, the suffering arising from present causes, the suffering arising from pure karma, and the suffering arising from impure karma. Due to the difference in the body, there are four kinds of suffering, namely, the suffering of bearing heavy burdens, the suffering of the change and destruction of position, the suffering of coarseness, and the suffering of death and birth. Due to the difference in destinies (gati, the six realms of rebirth: hell, hungry ghosts, animals, asuras, humans, and gods), there are five kinds of suffering, namely, the suffering of Naraka (naraka, hell), and even the suffering of the heavenly realms. Due to the difference in types, there are five kinds of suffering, namely, the suffering of oppression, the suffering of scarcity, the suffering of great discord, the suffering of the destruction of love, and the suffering of coarseness. Due to the difference in truths (satya, the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), there are eight kinds of suffering, namely, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting with those one hates, the suffering of separation from those one loves, the suffering of not obtaining what one seeks, and the suffering of the five aggregates of clinging (五取蘊, pañca-upādānaskandha). Due to the difference in worldly conditions, there are nine kinds of suffering, namely, the suffering of the past, which arises from past, future, and present conditions. Likewise, the suffering of the future and the present is also the same. Due to the difference in time, there are four kinds of suffering, namely, the suffering of seasonal changes, the suffering of hunger, the suffering of thirst, and the suffering caused by the various postures of the body, such as stretching and bending, inhalation and exhalation, closing and opening the eyes. Due to the difference in sustaining life, there are four kinds of suffering, namely, the suffering of never being satisfied with what one seeks, the suffering of pursuit, the suffering of guarding, and the suffering of not being free. Due to the difference in categories (referring to different groups or categories), there are seven kinds of suffering. One is the suffering of diminution, referring to the category of householders (在家品, those who live at home). Two is the suffering of increase, referring to the category of renunciants (**品, those who have left home). Three is the suffering of sorrow. Four is the suffering of separation from existence. Furthermore, according to the well-spoken law, renunciants have three kinds of suffering. One is the suffering of ignorance, referring to hoping for the future and savoring the past. Two is the suffering of jealousy. Three is the suffering of not being superior to others. According to the poorly spoken law, renunciants also have three kinds of suffering. One is the suffering of ignorance, referring to clinging to distorted views of the known dharma.
嫉妒苦。謂于佛及佛弟子所得名利心不忍故。三他所勝苦。謂為名利故起諍論時墮負處故。頌曰。
未離欲色等 三種地應知 欲界一切種 色無色除二
論曰。如是五十五種苦三地所攝。一未離欲地。謂欲界所繫。二已離欲地。謂色界所繫。三離欲色地。謂無色界系。即此三種如其次第立三種苦。謂上中下。又欲界中具一切種苦。色無色界中無二種苦。所謂苦苦壞苦所攝二。及欲根本苦愚癡報苦所攝二。然有餘苦。頌曰。
世俗有二種 勝義謂遍行 二緣通上地 當知無現染
論曰。如是諸苦略有二種。謂世俗勝義別故。世俗諦所攝苦有二種。謂苦苦及壞苦。勝義諦所攝有一種謂行苦。此亦名遍行苦。遍至欲等三界故。欲界上地有二緣所生苦。謂有先業緣苦。無現在因緣苦。有凈緣苦。無不凈緣苦頌曰。
非無色重擔 遍行天粗重 及諦最後邊 餘七上隨縛
論曰。無色界中無身重擔苦有天趣苦。粗重苦。諦最後邊諸取蘊苦。此通欲等三界故名遍行苦。餘生等七苦欲界所攝。上地雖有隨縛復可退還故。然無苦自體。頌曰。
當知生等苦 各五種差別 苦粗重相應 三苦所依止
論曰。生等七苦當知一一各有五種。謂苦相應故。粗重相應故。及三
【現代漢語翻譯】 現代漢語譯本 嫉妒苦：指的是對於佛陀以及佛陀弟子所獲得的名聲和利益，心中無法忍受而產生的痛苦。 三他所勝苦：指的是因為名聲和利益而引發爭論時，處於失敗的境地所產生的痛苦。 偈頌說： 『未離欲色等，三種地應知，欲界一切種，色無色除二。』 論述：像這樣五十五種痛苦，被三地所包含。一，未離欲地：指的是欲界所繫縛的痛苦。二，已離欲地：指的是色界所繫縛的痛苦。三，離欲色地：指的是無色界所繫縛的痛苦。這三種痛苦，按照順序分別對應上、中、下三種程度。並且，欲界中包含一切種類的痛苦，色界和無色界中沒有兩種痛苦，也就是苦苦和壞苦所包含的兩種，以及以慾望為根本的痛苦和愚癡果報的痛苦所包含的兩種。然而，還有其他的痛苦。 偈頌說： 『世俗有二種，勝義謂遍行，二緣通上地，當知無現染。』 論述：像這些痛苦，大致可以分為兩種，也就是世俗和勝義的區別。世俗諦所包含的痛苦有兩種，也就是苦苦和壞苦。勝義諦所包含的痛苦有一種，叫做行苦。這種痛苦也叫做遍行苦，因為它普遍存在於欲界、色界和無色界。 欲界以上的地界，有兩種因緣所生的痛苦，也就是有先業因緣的痛苦，沒有現在因緣的痛苦；有清凈因緣的痛苦，沒有不清凈因緣的痛苦。 偈頌說： 『非無色重擔，遍行天粗重，及諦最後邊，餘七上隨縛。』 論述：在無色界中，沒有身體的重擔所帶來的痛苦，有天趣的痛苦，粗重的痛苦，以及真諦最後階段的取蘊的痛苦。這些痛苦普遍存在於欲界、色界和無色界，所以叫做遍行苦。其餘的生等七種痛苦，是欲界所包含的。上界雖然有隨縛，但可以退還，所以沒有痛苦的自體。 偈頌說： 『當知生等苦，各五種差別，苦粗重相應，三苦所依止。』 論述：應當知道，生等七種痛苦，每一種都有五種差別，也就是與苦相應，與粗重相應，以及三種
【English Translation】 English version The suffering of jealousy: This refers to the pain arising from being unable to bear the fame and benefits obtained by the Buddha and the Buddha's disciples. The suffering of being surpassed by others: This refers to the pain arising from being in a losing position when disputes arise because of fame and benefits. The verse says: 'Those who have not left desire and form, etc., should know the three realms; the desire realm has all kinds, the form and formless realms exclude two.' Discussion: These fifty-five kinds of suffering are encompassed by the three realms. First, the realm of not being free from desire: This refers to the suffering bound by the desire realm. Second, the realm of being free from desire: This refers to the suffering bound by the form realm. Third, the realm of being free from desire and form: This refers to the suffering bound by the formless realm. These three kinds of suffering correspond to the three levels of high, medium, and low in that order. Moreover, the desire realm contains all kinds of suffering, while the form and formless realms lack two kinds of suffering, namely the two kinds included in the suffering of suffering (苦苦) and the suffering of decay (壞苦), as well as the two kinds included in the suffering rooted in desire and the suffering of retribution for ignorance. However, there are other sufferings. The verse says: 'There are two kinds of conventional truth, the ultimate truth is called pervasive; the two causes extend to the upper realms, know that there is no present defilement.' Discussion: These sufferings can be roughly divided into two kinds, namely the difference between conventional truth and ultimate truth. The suffering included in conventional truth has two kinds, namely the suffering of suffering and the suffering of decay. The suffering included in ultimate truth has one kind, called the suffering of change (行苦). This suffering is also called pervasive suffering, because it is pervasive in the desire realm, form realm, and formless realm. The realms above the desire realm have suffering arising from two causes, namely suffering from past karma, without suffering from present causes; suffering from pure causes, without suffering from impure causes. The verse says: 'Not the heavy burden of the formless realm, pervasive heavenly coarseness, and the very end of truth, the remaining seven are bound accordingly in the upper realms.' Discussion: In the formless realm, there is no suffering from the heavy burden of the body, there is suffering from the heavenly realms, coarse suffering, and the suffering of the aggregates of grasping at the very end of the truth. These sufferings are pervasive in the desire realm, form realm, and formless realm, so they are called pervasive suffering. The remaining seven sufferings, such as birth, etc., are included in the desire realm. Although the upper realms have binding, they can be reversed, so there is no self-nature of suffering. The verse says: 'Know that the sufferings of birth, etc., each have five kinds of differences, corresponding to suffering and coarseness, relying on the three sufferings.' Discussion: It should be known that each of the seven sufferings, such as birth, etc., has five kinds of differences, namely corresponding to suffering, corresponding to coarseness, and the three
苦所依止故。生者。為老等苦所依。煩惱所依。不可樂欲行壞所依。老者色衰退等所依。病者。習所不欲所依。不習所欲所依。順死大種乖違所依。死者。自體別離所依。財寶別離所依。所愛離別怨憎合會苦之所依。怨憎會等三苦身逼迫所依。心逼迫所依。及彼所作衰損所依。頌曰。
最後與最後 各四苦所依 謂生生根本 及苦性變壞
論曰。於八苦中最後所攝諸取蘊苦。及三苦中最後行苦。各為四苦所依故苦。一生苦所依。二生根本苦所依。三苦自性苦所依。四變壞苦所依。頌曰。
三世之所攝 二緣苦非上 所說余諸苦 皆欲界應知
論曰。欲界上地三世苦中。當知無有去來緣苦。何以故。非於上地緣過去未來虛妄分別生諸苦故。唯有現緣粗重所隨。除上所說。所餘諸苦當知唯在欲界所繫。
複次何因緣故。于實有苦境諸愚癡轉。頌曰。
失念無功用 亂不正思惟 不正了愚癡 及由放逸等
論曰。于苦愚癡由五種因。及由前所說放逸等法五種因者。一於過去苦念忘失故。二于未來苦不作功用推求故。三于現在苦起四倒亂故。四由不正思惟于粗重苦計為我故。五由不正了于諸性苦不了知故。複次由四種因起念忘失。頌曰。
昧故羸劣故 及起放
【現代漢語翻譯】 現代漢語譯本 苦所依止故：因為苦有其依賴之處。生者（生命的開始）：是衰老等痛苦所依賴的，是煩惱所依賴的，是不可喜悅的、行為敗壞所依賴的。老者（衰老）：是容顏衰退等所依賴的。病者（疾病）：是習慣於不想要的事物所依賴的，是不習慣於想要的事物所依賴的，是順應死亡的大種不調和所依賴的。死者（死亡）：是自身分離所依賴的，是財寶分離所依賴的，是所愛之人離別、怨恨之人相聚的痛苦所依賴的，是怨恨相聚等三種苦的身心逼迫所依賴的，以及這些苦所造成的衰損所依賴的。偈頌說： 『最後與最後，各四苦所依，謂生生根本，及苦性變壞。』 論曰：在八苦中，最後所包含的諸取蘊苦，以及三苦中最後的行苦，各自是四種苦所依賴的，所以是苦。一是生命之苦所依賴的，二是生命根本之苦所依賴的，三是苦的自性之苦所依賴的，四是變壞之苦所依賴的。偈頌說： 『三世之所攝，二緣苦非上，所說余諸苦，皆欲界應知。』 論曰：在欲界以上的地界中，三世的苦，應當知道沒有過去和未來因緣所生的苦。為什麼呢？因為在上界，不會因為對過去和未來的虛妄分別而產生諸多的痛苦。只有現在因緣的粗重所伴隨的苦。除了上面所說的，其餘的諸苦應當知道都只在欲界所繫。 複次，因為什麼因緣的緣故，對於真實存在的苦境，愚癡會產生呢？偈頌說： 『失念無功用，亂不正思惟，不正了愚癡，及由放逸等。』 論曰：對於苦的愚癡，由五種原因，以及由前面所說的放逸等法。五種原因是指：一是對過去所受的苦念忘失的緣故；二是對未來可能遭受的苦不作任何功用去推求的緣故；三是對現在所受的苦，生起四種顛倒錯亂的緣故；四是由於不正思惟，把粗重的苦執計為我的緣故；五是由於不能正確瞭解諸法的自性是苦的緣故。複次，由於四種原因會產生念頭的忘失。偈頌說： 『昧故羸劣故，及起放』
【English Translation】 English version Because suffering has a basis of reliance. The born (the beginning of life): is what the suffering of aging and so on relies on, what afflictions rely on, what undesirable and corrupt behavior relies on. The aged (old age): is what the decline of appearance and so on relies on. The sick (illness): is what the habituation to unwanted things relies on, what the non-habituation to wanted things relies on, what the disharmony of the great elements that lead to death relies on. The dead (death): is what the separation of oneself relies on, what the separation of wealth relies on, what the suffering of separation from loved ones and meeting with hated ones relies on, what the bodily and mental oppression of meeting with hated ones and the like relies on, and what the decline caused by these sufferings relies on. The verse says: 'The last and the last, each relies on four sufferings, namely the root of birth, and the nature of suffering and decay.' Treatise says: Among the eight sufferings, the suffering of the aggregates of grasping included in the last, and the suffering of formations included in the last of the three sufferings, each relies on four kinds of suffering, therefore it is suffering. One is what the suffering of birth relies on, two is what the root of birth relies on, three is what the nature of suffering relies on, and four is what the suffering of decay relies on. The verse says: 'Encompassed by the three times, the two causal sufferings are not higher, the remaining sufferings that are spoken of, should all be known to be in the desire realm.' Treatise says: In the realms above the desire realm, among the sufferings of the three times, it should be known that there are no sufferings arising from past and future causes. Why? Because in the higher realms, suffering does not arise from false discriminations about the past and future. Only the suffering accompanied by the present cause of coarseness. Apart from what has been said above, the remaining sufferings should be known to be only related to the desire realm. Furthermore, due to what causes does ignorance arise towards the truly existing realm of suffering? The verse says: 'Loss of mindfulness, lack of effort, confusion, incorrect thinking, incorrect understanding of ignorance, and due to negligence and so on.' Treatise says: Ignorance towards suffering arises from five causes, and from the previously mentioned dharmas such as negligence. The five causes refer to: one, because of forgetting the suffering experienced in the past; two, because of not making any effort to investigate the suffering that may be experienced in the future; three, because of generating four kinds of inverted confusions towards the suffering experienced in the present; four, because of incorrectly thinking and clinging to the coarse suffering as 'I'; five, because of not being able to correctly understand that the nature of all dharmas is suffering. Furthermore, forgetfulness of mindfulness arises from four causes. The verse says: 'Because of dullness, because of weakness, and arising from negligence.'
逸故 相續斷絕故 忘念轉應知
論曰。昧故者。謂愚昧種類。羸劣者。謂于死等位。放逸者。謂于境耽著。相續斷絕者。謂于餘生前眾同分相續斷故。複次由四種因無功用轉。頌曰。
昧故放逸故 保重現法故 不信當苦故 無功用發趣
論曰。昧及放逸已如前說。保重現法者。由彼保重現在法故。于未來苦不作功用。不信當苦者。由不信有未來苦故。不作功用。複次由四種因起四顛倒。頌曰。
相似相續轉 對治妄分別 串習總取故 起四種顛倒
論曰。以見相似相續轉故起于常倒。對治分別故起於樂倒。妄分別樂為苦對治故由串習故起于凈倒。由總執故起於我倒。複次于苦愚癡由不了別五因故起。何等為五。頌曰。
界別緣起別 位別次第別 及相續差別 當知各多種
論曰。界差別有三種苦。謂欲界色界無色界。緣差別有七種苦。一福緣。二非福緣。此二在欲界。三不動緣。在色無色界。四纏隨眠緣。謂異生者。五隨眠緣。謂見諦者。六有行緣。謂非菩薩。七智行緣。謂諸菩薩。位差別有十二種苦。一純樂俱。謂諸天。二純苦俱。謂那洛迦。及鬼傍生一分。三雜苦樂俱。謂人及鬼傍生一分。四不苦不樂俱。謂從第四靜慮乃至有頂。五不凈凈處。
【現代漢語翻譯】 現代漢語譯本 逸故 相續斷絕故，忘念轉應知。 論曰：『昧故』者，謂愚昧種類；『羸劣』者，謂于死等位；『放逸』者，謂于境耽著；『相續斷絕』者，謂于餘生前眾同分相續斷故。複次，由四種因無功用轉。頌曰： 昧故放逸故，保重現法故，不信當苦故，無功用發趣。 論曰：『昧』及『放逸』已如前說。『保重現法』者，由彼保重現在法故，于未來苦不作功用。『不信當苦』者，由不信有未來苦故，不作功用。複次，由四種因起四顛倒。頌曰： 相似相續轉，對治妄分別，串習總取故，起四種顛倒。 論曰：以見相似相續轉故，起于常倒。對治分別故，起於樂倒。妄分別樂為苦對治故，由串習故，起于凈倒。由總執故，起於我倒。複次，于苦愚癡，由不了別五因故起。何等為五？頌曰： 界別緣起別，位別次第別，及相續差別，當知各多種。 論曰：界差別有三種苦，謂欲界（Kāmadhātu）無（Arūpadhātu）。緣差別有七種苦：一、福緣；二、非福緣（此二在欲界）；三、不動緣（在色無（Rūpārūpadhātu））；四、纏隨眠緣（謂異生者）；五、隨眠緣（謂見諦者）；六、有行緣（謂非菩薩（Bodhisattva））；七、智行緣（謂諸菩薩（Bodhisattva））。位差別有十二種苦：一、純樂俱（謂諸天）；二、純苦俱（謂那洛迦（Naraka），及鬼傍生一分）；三、雜苦樂俱（謂人及鬼傍生一分）；四、不苦不樂俱（謂從第四靜慮乃至有頂）；五、不凈凈處。
【English Translation】 English version Loss of Mindfulness Because continuity is severed, know that mindfulness is reversed. Treatise: 『Loss of mindfulness』 refers to the state of being dull and ignorant. 『Weakness』 refers to states such as death. 『Negligence』 refers to being attached to objects. 『Severed continuity』 refers to the discontinuity of the shared nature of beings before the next life. Furthermore, there are four causes for unintentional actions. The verse says: Due to dullness, due to negligence, due to valuing the present, due to not believing in future suffering, unintentional actions arise. Treatise: 『Dullness』 and 『negligence』 have been explained previously. 『Valuing the present』 means that because they value the present dharma (phenomena), they do not make effort regarding future suffering. 『Not believing in future suffering』 means that because they do not believe in future suffering, they do not make effort. Furthermore, there are four causes for arising of the four inversions. The verse says: Due to similar continuity, due to falsely discriminating antidotes, due to habitual total grasping, the four inversions arise. Treatise: Because of seeing similar continuity, the inversion of permanence arises. Because of discriminating antidotes, the inversion of happiness arises. Because falsely discriminating happiness as an antidote to suffering, the inversion of purity arises due to habituation. Because of total grasping, the inversion of self arises. Furthermore, ignorance regarding suffering arises from not distinguishing five causes. What are the five? The verse says: Distinction of realms, distinction of conditions, distinction of states, distinction of sequence, and distinction of continuity, know that each is of various kinds. Treatise: The distinction of realms has three kinds of suffering, namely, the desire realm (Kāmadhātu) and the formless realm (Arūpadhātu). The distinction of conditions has seven kinds of suffering: 1. Condition of merit; 2. Condition of non-merit (these two are in the desire realm); 3. Condition of immovability (in the form and formless realms (Rūpārūpadhātu)); 4. Condition of afflictions and latent tendencies (referring to ordinary beings); 5. Condition of latent tendencies (referring to those who have seen the truth); 6. Condition of intentional action (referring to those who are not Bodhisattvas (Bodhisattva)); 7. Condition of wisdom action (referring to all Bodhisattvas (Bodhisattva)). The distinction of states has twelve kinds of suffering: 1. Purely associated with pleasure (referring to the gods); 2. Purely associated with suffering (referring to Naraka (Naraka), and a portion of animals and ghosts); 3. Mixed with both suffering and pleasure (referring to humans and a portion of animals and ghosts); 4. Associated with neither suffering nor pleasure (referring to those from the fourth dhyana up to the peak of existence); 5. Impure places that are considered pure.
謂欲界中無難生處。六凈不凈處。謂色無色界中諸異生者。七凈凈處。謂色無色界中諸見諦者。八不凈不凈處。謂欲界中有難生處及四種入胎苦。一不正知入母胎不正知住不正知出。二正知入母胎不正知住不正知出。三正知入母胎正知而住不正知出。四正知入母胎正知而住正知而出。次第差別有十二種苦。謂依十二支緣起次第相續。差別有無量種有情相續無邊差別故。複次於一切苦能遍了知。當知有十八種。何等是耶。頌曰。
信解與思擇 不亂心厭離 見修及究竟 又如前十一
論曰。一信解遍智。謂聞所生智。二思擇遍智。謂思所生智。三不散亂遍智。謂世間修所生智。四厭心攝遍智。謂暖等順抉擇分智。由此智觀自心相總厭離轉故。五見道遍智。謂依止見道智。六修道遍智。謂依止修道智。七究竟道遍智。謂無學道所攝智。及如前所說十一種智。一不善清凈世俗智。二善清凈世俗智。三勝義智。四不善清凈相有分別智。五善清凈相有分別智。六善清凈相無分別智。七成所作前行智。八成所作智。九成所作后智。十聲聞智。十一菩薩智。如是總為十八種如實了知苦遍智。複次如是遍智為盡眾苦。由何遍智盡何等苦。頌曰。
纏疑不樂離 沉惡趣余趣 下劣行所起 遍獨眾苦盡
【現代漢語翻譯】 現代漢語譯本 所謂欲界中沒有困難的出生之處。六種凈與不凈之處，指的是色界和無色界中各種不同的眾生。七種凈凈之處，指的是色界和無色界中已經證得真諦的聖者。八種不凈不凈之處，指的是欲界中有困難的出生之處，以及四種入胎的痛苦：一、以不正知進入母胎，不正知地安住，不正知地出來；二、以正知進入母胎，不正知地安住，不正知地出來；三、以正知進入母胎，正知地安住，不正知地出來；四、以正知進入母胎，正知地安住，正知地出來。這些次第的差別共有十二種苦，即依賴十二因緣（十二支緣起）的次第相續而生。由於有情相續的差別有無量種，所以苦的差別也是無邊的。 進一步說，對於一切苦能夠普遍了知，應當知道有十八種。是哪十八種呢？頌文說： 『信解與思擇，不亂心厭離，見修及究竟，又如前十一。』 論述說：一、信解遍智，指的是聽聞佛法所產生的智慧。二、思擇遍智，指的是通過思考所產生的智慧。三、不散亂遍智，指的是通過世間的修行所產生的智慧。四、厭心攝遍智，指的是暖位等順抉擇分（順抉擇分）的智慧。因為這種智慧能夠觀察自心相，總體上厭離轉變。五、見道遍智，指的是依止見道（見道）的智慧。六、修道遍智，指的是依止修道（修道）的智慧。七、究竟道遍智，指的是無學道（無學道）所包含的智慧。以及如前面所說的十一種智慧：一、不善清凈世俗智；二、善清凈世俗智；三、勝義智（勝義智）；四、不善清凈相有分別智；五、善清凈相有分別智；六、善清凈相無分別智；七、成所作前行智；八、成所作智；九、成所作后智；十、聲聞智（聲聞智）；十一、菩薩智（菩薩智）。這樣總共有十八種如實了知苦的遍智。 進一步說，這樣的遍智是爲了盡除眾苦。通過哪種遍智慧夠盡除哪些苦呢？頌文說： 『纏疑不樂離，沉惡趣余趣，下劣行所起，遍獨眾苦盡。』
【English Translation】 English version It is said that there are no difficult places of birth in the desire realm (欲界). The six pure and impure places refer to the various beings in the form realm (色界) and formless realm (無色界). The seven pure pure places refer to the saints in the form realm and formless realm who have attained the truth. The eight impure impure places refer to the difficult places of birth in the desire realm, as well as the four sufferings of entering the womb: 1. Entering the mother's womb without correct knowledge, dwelling without correct knowledge, and exiting without correct knowledge; 2. Entering the mother's womb with correct knowledge, dwelling without correct knowledge, and exiting without correct knowledge; 3. Entering the mother's womb with correct knowledge, dwelling with correct knowledge, and exiting without correct knowledge; 4. Entering the mother's womb with correct knowledge, dwelling with correct knowledge, and exiting with correct knowledge. These successive differences amount to twelve kinds of suffering, which arise in dependence on the successive continuity of the twelve links of dependent origination (十二支緣起). Because the differences in the continuum of sentient beings are immeasurable, the differences in suffering are also boundless. Furthermore, with regard to the ability to universally know all suffering, it should be known that there are eighteen kinds. What are these eighteen? The verse says: 'Faith and understanding, and discernment, undistracted mind, aversion, the path of seeing, the path of cultivation, and the ultimate path, and also the eleven mentioned earlier.' The treatise says: 1. Pervasive wisdom of faith and understanding, referring to the wisdom arising from hearing the Dharma. 2. Pervasive wisdom of discernment, referring to the wisdom arising from thinking. 3. Pervasive wisdom of non-distraction, referring to the wisdom arising from worldly cultivation. 4. Pervasive wisdom of aversion, referring to the wisdom of the 'warmth' stage and other 'factors conducive to definite results' (順抉擇分). Because this wisdom can observe the characteristics of one's own mind and generally turn away from aversion. 5. Pervasive wisdom of the path of seeing (見道), referring to the wisdom relying on the path of seeing. 6. Pervasive wisdom of the path of cultivation (修道), referring to the wisdom relying on the path of cultivation. 7. Pervasive wisdom of the ultimate path, referring to the wisdom contained in the 'path of no more learning' (無學道). And the eleven kinds of wisdom mentioned earlier: 1. Impure mundane wisdom; 2. Pure mundane wisdom; 3. Wisdom of ultimate truth (勝義智); 4. Impure wisdom with conceptualization; 5. Pure wisdom with conceptualization; 6. Pure wisdom without conceptualization; 7. Wisdom preceding accomplishment; 8. Wisdom of accomplishment; 9. Wisdom following accomplishment; 10. Wisdom of the 'hearer' (聲聞智); 11. Wisdom of the 'bodhisattva' (菩薩智). Thus, there are a total of eighteen kinds of pervasive wisdom that truly know suffering. Furthermore, such pervasive wisdom is for the purpose of exhausting all suffering. Through which pervasive wisdom can which sufferings be exhausted? The verse says: 'Entanglement, doubt, displeasure, separation, sinking into evil destinies, other destinies, arising from inferior conduct, pervasive, solitary, all sufferings are exhausted.'
論曰。信解遍智慧滅纏苦。思擇遍智慧滅疑苦。不散亂遍智慧滅不樂遠離苦。厭心攝遍智慧滅惛沈苦。見道遍智慧滅惡趣苦。修道遍智慧滅余趣苦。究竟道遍智慧滅下劣行所起苦。謂除樂速通行。所餘諸行皆名下劣應知。菩薩遍智遍滅一切自他諸苦。聲聞遍智獨滅自苦應知。
顯揚聖教論成空品第六
如是已成立苦相。云何成立空相。當知空相有三種。一自相。二甚深相。三差別相。
云何自相。頌曰。
若於此無有 及此余所有 隨二種道理 說空相無二
論曰。空自相者。非定有無非定有者。謂于諸行中眾生自性及法自性畢竟無所有故。非定無者。謂於此中眾生無我及法無我有實性故。隨二種道理者。謂即於此中無二種我道理。及有二種無我道理。隨此二種故說空性無有二相。一非有相。二我無故。二非無相。二無我有故。何以故。此二我無即是二無我有。此二無我有即是二我無故。是故空性非定有相非定無相。云何甚深相。頌曰。
甚深相應知 取捨無增減
論曰。隨前所說無二道理。雖舍諸法而無所減。雖取諸法而無所增。無取無舍無增無減。是甚深空相。云何差別相。頌曰。
差別有眾多 如彼彼宣說
論曰。即此空性薄伽梵于處處經中顯示
【現代漢語翻譯】 現代漢語譯本：論曰：信解（相信並理解）的遍智慧夠滅除由纏縛所帶來的痛苦。思擇（思考抉擇）的遍智慧夠滅除由疑惑所帶來的痛苦。不散亂的遍智慧夠滅除不樂於遠離（世俗）所帶來的痛苦。厭心攝（厭離之心收攝）的遍智慧夠滅除昏沉所帶來的痛苦。見道（證見真理之道）的遍智慧夠滅除墮入惡趣（地獄、餓鬼、畜生）的痛苦。修道（修行之道）的遍智慧夠滅除流轉于其餘諸趣（天、人、阿修羅）的痛苦。究竟道（最終的解脫之道）的遍智慧夠滅除由下劣之行所引起的痛苦。所謂下劣之行，是指除了樂於迅速通達的行之外，其餘諸行都應被視為下劣。菩薩的遍智慧夠普遍地滅除一切自己和他人所受的痛苦，而聲聞的遍智只能獨自滅除自己的痛苦，應當知曉。
《顯揚聖教論》成空品第六
如上已經成立了苦的相狀，那麼如何成立空的相狀呢？應當知道，空的相狀有三種：一是自相，二是甚深相，三是差別相。
什麼是自相呢？頌曰：
若於此無有，及此余所有，隨二種道理，說空相無二。
論曰：空的自相，不是絕對的有，也不是絕對的無。不是絕對的有，是指在諸行（一切事物）中，眾生的自性和法的自性，畢竟是完全不存在的。不是絕對的無，是指在此（空性）中，眾生無我和法無我具有真實性。隨二種道理是指，在此（空性）中，沒有兩種我的道理，卻有兩種無我的道理。隨這兩種道理，所以說空性沒有兩種相，一是非有相（因為我不存在），二是非無相（因為無我存在）。為什麼呢？因為這兩種我無，就是兩種無我；這兩種無我，也就是兩種我無。所以，空性不是絕對的有相，也不是絕對的無相。
什麼是甚深相呢？頌曰：
甚深相應知，取捨無增減。
論曰：隨順前面所說的無二道理，即使捨棄諸法，也沒有減少；即使取用諸法，也沒有增加。沒有取，沒有舍，沒有增加，沒有減少，這就是甚深的空相。
什麼是差別相呢？頌曰：
差別有眾多，如彼彼宣說。
論曰：這空性，薄伽梵（Bhagavan，世尊）在各處經典中都已顯示。
【English Translation】 English version: Treatise: The pervasive wisdom of faith and understanding can extinguish the suffering of entanglement. The pervasive wisdom of contemplation and discernment can extinguish the suffering of doubt. The pervasive wisdom of non-distraction can extinguish the suffering of not delighting in detachment. The pervasive wisdom of aversion and gathering the mind can extinguish the suffering of dullness and drowsiness. The pervasive wisdom of the path of seeing can extinguish the suffering of the evil destinies (hells, hungry ghosts, animals). The pervasive wisdom of the path of cultivation can extinguish the suffering of the remaining destinies (gods, humans, asuras). The pervasive wisdom of the ultimate path can extinguish the suffering arising from inferior conduct. So-called inferior conduct refers to all practices other than those that lead to swift attainment. It should be understood that the pervasive wisdom of a Bodhisattva universally extinguishes all suffering of both oneself and others, while the pervasive wisdom of a Śrāvaka (Hearer) only extinguishes one's own suffering.
《Treatise on the Establishment of the Doctrine of Manifestation of the Holy Teaching》, Chapter Six on the Establishment of Emptiness
Having thus established the characteristics of suffering, how are the characteristics of emptiness established? It should be known that there are three aspects of emptiness: first, the self-aspect; second, the profound aspect; and third, the differentiated aspect.
What is the self-aspect? The verse says:
If in this there is not, and in this there is something else, according to these two reasons, it is said that the aspect of emptiness is not twofold.
Treatise: The self-aspect of emptiness is neither definitely existent nor definitely non-existent. Not definitely existent means that in all phenomena (saṃskāra), the self-nature of beings and the self-nature of dharmas are ultimately non-existent. Not definitely non-existent means that in this (emptiness), the absence of self of beings and the absence of self of dharmas have real existence. According to two reasons means that in this (emptiness), there are not two reasons for self, but there are two reasons for no-self. According to these two reasons, it is said that the nature of emptiness does not have two aspects: one is the aspect of non-existence (because self does not exist), and the other is the aspect of non-non-existence (because no-self exists). Why? Because these two absences of self are the same as the two no-selves; these two no-selves are the same as the two absences of self. Therefore, the nature of emptiness is neither definitely existent nor definitely non-existent.
What is the profound aspect? The verse says:
The profound aspect should be known as without increase or decrease in taking and relinquishing.
Treatise: According to the aforementioned principle of non-duality, even if one relinquishes all dharmas, there is no decrease; even if one takes up all dharmas, there is no increase. There is no taking, no relinquishing, no increase, no decrease. This is the profound aspect of emptiness.
What is the differentiated aspect? The verse says:
The differentiations are many, as explained in various places.
Treatise: This emptiness, the Bhagavan (Bhagavan, the Blessed One) has revealed in various sutras.
多種差別。謂勝義空內空外空如是等今且分別。勝義空以勝義故空無所有故名勝義空。此顯四種義。何者為四。一離我因義。二離我相義。三離無因義。四離非自業得義。由六處生時不從我來亦不聚集依止於我。如是名為離我因義。若執六處以我為因應無分別五趣別異。又由六處本無今有。有已散滅故離我相。以如是相非我有故。又由有業為因異熟生起都無作者亦無有情舍續諸蘊。如是名為離無因義。又由於有分法假立有情相續一類流至現在異熟法上非異相續。是故名為離非自業得義。複次云何應知補特伽羅我無所有。若有我者為即蘊相為住蘊中為住余處為非蘊相。頌曰。
唯假過失故 蘊無我過故 我無身過故 三我不應理
論曰。若所計我即是蘊相應唯是假違。汝自宗故成過失。以即于諸蘊假立我故。若離諸蘊住余處者。我應無蘊。是亦有過。于諸蘊中無有我故。若非蘊相者。所計之我有無身過。無身之我不應理故。是故三種不應道理。複次若計實我住諸蘊中。是亦不然。何以故。頌曰。
如主火明空 形異依他過 無常無業用 非因非有我
論曰。所計實我住諸蘊中。為如主住舍為如火在薪。為如明依燈。為如虛空處種種物。如是一切皆不應理。何以故。有五種過失故。何者
【現代漢語翻譯】 現代漢語譯本：多種差別，指的是勝義空（paramārtha-śūnyatā，終極真理之空）、內空（adhyātma-śūnyatā，內在之空）、外空（bahirdhā-śūnyatā，外在之空）等等，現在且分別解釋。勝義空，因為是勝義的緣故，空無所有，所以叫做勝義空。這顯示了四種意義。哪四種呢？一是離我因義，二是離我相義，三是離無因義，四是離非自業得義。由於六處（ṣaḍāyatana，眼、耳、鼻、舌、身、意）產生時，不從我而來，也不聚集依止於我，像這樣叫做離我因義。如果執著六處以我為因，應該沒有分別，五趣（pañca-gati，地獄、餓鬼、畜生、人、天）的差別不同。又由於六處本來沒有現在有，有了之後又會散滅，所以是離我相。因為這樣的相不是我所擁有的緣故。又由於有業為因，異熟（vipāka，果報）生起，都沒有作者，也沒有有情捨棄或繼續諸蘊（skandha，色、受、想、行、識）。像這樣叫做離無因義。又由於有分法（bhavaṅga-sota，生命流）假立有情相續，一類流至現在的異熟法上，並非異相續，所以叫做離非自業得義。再次，應當如何知道補特伽羅（pudgala，補特伽羅，意為'人'或'個體'）的我無所有呢？如果有一個我，是和蘊（skandha，色、受、想、行、識）的相一樣，還是住在蘊中，還是住在其他地方，還是不是蘊的相呢？頌說： 『唯假過失故，蘊無我過故，我無身過故，三我不應理。』 論說：如果所計的我就是蘊的相，相應唯是假，違揹你自己的宗義，成為過失。因為就在諸蘊上假立我的緣故。如果離開諸蘊住在其他地方，我應該沒有蘊，這也是過失。因為在諸蘊中沒有我的緣故。如果不是蘊的相，所計的我，有無身的過失，無身的我不應道理的緣故。所以三種不應道理。再次，如果認為實我住在諸蘊中，這也是不對的。為什麼呢？頌說： 『如主火明空，形異依他過，無常無業用，非因非有我。』 論說：所計的實我住在諸蘊中，是像主人住在舍宅中，還是像火在薪柴中，還是像光明依附燈，還是像虛空處在種種物體中？像這樣一切都不應道理。為什麼呢？因為有五種過失的緣故。哪五種呢？
【English Translation】 English version: Various differences refer to the suchness of emptiness, including paramārtha-śūnyatā (ultimate emptiness), adhyātma-śūnyatā (internal emptiness), bahirdhā-śūnyatā (external emptiness), and so on. Now, let's explain them separately. Paramārtha-śūnyatā is called such because it is empty and devoid of anything due to its ultimate nature. This reveals four meanings. What are the four? First, the meaning of being separate from the cause of 'I'; second, the meaning of being separate from the characteristic of 'I'; third, the meaning of being separate from causelessness; and fourth, the meaning of being separate from obtaining what is not one's own karma. Because the six ṣaḍāyatana (sense bases: eye, ear, nose, tongue, body, and mind) do not come from 'I' when they arise, nor do they gather and rely on 'I', this is called the meaning of being separate from the cause of 'I'. If one clings to the idea that the six sense bases have 'I' as their cause, there should be no distinctions, no differences in the five pañca-gati (realms of existence: hell, hungry ghosts, animals, humans, and gods). Also, because the six sense bases originally did not exist but now do, and after existing they will scatter and disappear, they are separate from the characteristic of 'I'. Because such a characteristic is not something 'I' possess. Furthermore, because karma is the cause, vipāka (resultant effects) arise, but there is no agent, nor is there a sentient being abandoning or continuing the skandha (aggregates: form, feeling, perception, mental formations, and consciousness). This is called the meaning of being separate from causelessness. Also, because of the bhavaṅga-sota (life-stream) that provisionally establishes the continuity of sentient beings, flowing as a single type to the present resultant effects, it is not a different continuity. Therefore, it is called the meaning of being separate from obtaining what is not one's own karma. Furthermore, how should one know that the pudgala (person or individual) has no 'I'? If there is an 'I', is it the same as the characteristic of the skandha, or does it reside within the skandha, or does it reside elsewhere, or is it not the characteristic of the skandha? The verse says: 『Only false faults, aggregates without 'I' faults, 'I' without body faults, these three are not reasonable.』 The treatise says: If the 'I' that is conceived is the same as the characteristic of the skandha, it corresponds only to falsity, contradicting your own doctrine, resulting in a fault. Because 'I' is provisionally established on the skandha. If it resides elsewhere, separate from the skandha, 'I' should not have skandha, which is also a fault. Because there is no 'I' within the skandha. If it is not the characteristic of the skandha, the 'I' that is conceived has the fault of being without a body, and an 'I' without a body is not reasonable. Therefore, these three are not reasonable. Furthermore, if one thinks that the real 'I' resides within the skandha, that is also incorrect. Why? The verse says: 『Like a master, fire, light, space, different forms, dependent on others faults, impermanent, without karmic function, not a cause, there is no 'I'.』 The treatise says: The real 'I' that is conceived as residing within the skandha, is it like a master residing in a house, or like fire in firewood, or like light relying on a lamp, or like space occupying various objects? All of this is unreasonable. Why? Because there are five kinds of faults. What are the five?
為五。若如主住舍中者。形段應異舍主與舍形貌異故。若如火在薪者。有依他過。火依薪力不自在故。若如明依燈者。有無常過。隨燈有無明起滅故。又前二種亦有無常過失。不見舍主有常住者。舍雖久住而彼舍主或往余處或死滅故。火隨薪力有無不定無常性故。若如虛空者。應有業用顯然過失。虛空業用顯然可得。謂去來等業無障礙故。我即不爾。故成過失。又所計我與果為因亦不可得。何以故。無我外物諸種子等與果為因亦可得故。是故計我住諸蘊中與果為因。不應道理。亦無所計實我體性。問若唯有蘊無別我者誰見誰聞。乃至誰能了別。答若見聞等即是我體。或是我業。或是我具。執我以為見聞者等。皆不應理。何以故。頌曰。
我唯應是假 譬喻不可得 七喻妄分別 無見者等三
論曰。若汝執我即是見等。又名見者。乃至了別者。所計之我唯應是假。即于見等法上假立我故。若執見等是業是具。此亦不然。無譬喻故。雖妄分別七種譬喻。然有多過。是故三種皆不應理。云何多過。頌曰。
若如種無常 作者應成假 如成就神通 應世俗自在
論曰。若汝計我于見聞等業如種于芽者。我應無常。種非常故。若汝計我于見聞業等如陶師于器者。我應是假。何以故。世間現見假
【現代漢語翻譯】 現代漢語譯本： 第五種情況是：如果『我』像主人住在房子里一樣。那麼，『我』的形態應該和房子的主人不同，因為房子的形狀和主人的形貌不同。如果『我』像火在柴薪中一樣，那麼就有依賴他物的過失，因為火依賴柴薪的力量，不能自在。如果『我』像光明依賴燈一樣，那麼就有無常的過失，因為光明隨著燈的有無而生滅。而且，前兩種情況也有無常的過失，因為沒有見到房子的主人常住的，房子雖然長久存在，但是房子的主人或者前往其他地方，或者死亡。火隨著柴薪的力量而有無不定，具有無常的性質。如果『我』像虛空一樣，那麼就應該有業用顯現的過失，因為虛空的業用是顯而易見的，比如去來等業沒有障礙。而『我』不是這樣，所以這構成了過失。而且，所認為的『我』與果為因也是不可能的。為什麼呢？因為沒有『我』的外物，比如種子等，也可以作為果的因。所以，認為『我』住在諸蘊中，並且作為果的因，是不合道理的。也沒有所認為的真實『我』的體性。 問：如果只有蘊，沒有別的『我』，那麼誰見誰聞，乃至誰能了別？ 答：如果見聞等就是『我』的體性，或者是我所作的業，或者是我的工具，那麼執著『我』是見聞者等，都是不合道理的。為什麼呢？頌說： 『我唯應是假，譬喻不可得，七喻妄分別，無見者等三。』 論曰：如果你們認為『我』就是見等，又名見者，乃至了別者，那麼所認為的『我』就應該是假的，因為只是在見等法上假立『我』。如果認為見等是業是工具，這也是不對的，因為沒有合適的譬喻。雖然妄自區分七種譬喻，但是有很多過失。所以，這三種情況都不合道理。有什麼過失呢？頌說： 『若如種無常，作者應成假，如成就神通，應世俗自在。』 論曰：如果你們認為『我』對於見聞等業，就像種子對於芽一樣，那麼『我』應該是無常的，因為種子不是常住的。如果你們認為『我』對於見聞業等，就像陶師對於器物一樣，那麼『我』應該是假的。為什麼呢？世間現見假
【English Translation】 English version: The fifth possibility is: If 'I' is like a master dwelling in a house (Skt: griha), then the form of 'I' should be different from the house owner, because the shape of the house and the appearance of the owner are different. If 'I' is like fire in firewood (Skt: indhana), then there is the fault of dependence on others, because fire depends on the power of firewood and is not independent. If 'I' is like light depending on a lamp (Skt: dipa), then there is the fault of impermanence (Skt: anitya), because light arises and ceases with the presence or absence of the lamp. Moreover, the first two cases also have the fault of impermanence, because no house owner is seen to reside permanently; although the house exists for a long time, the house owner either goes to another place or dies. Fire is uncertain in its presence or absence depending on the power of firewood, and has the nature of impermanence. If 'I' is like space (Skt: akasha), then there should be the fault of obvious activity, because the activity of space is obvious, such as unobstructed movement. But 'I' is not like that, so this constitutes a fault. Moreover, the assumed 'I' as the cause of the result is also impossible. Why? Because external objects without 'I', such as seeds (Skt: bija), can also be the cause of the result. Therefore, it is unreasonable to assume that 'I' dwells in the skandhas (Skt: skandha, aggregates) and is the cause of the result. There is also no such thing as the real nature of the assumed 'I'. Question: If there are only skandhas and no separate 'I', then who sees, who hears, and who is able to distinguish? Answer: If seeing, hearing, etc., are the nature of 'I', or the actions I perform, or my tools, then clinging to 'I' as the seer, hearer, etc., is all unreasonable. Why? The verse says: 'I should only be a fiction, no analogy can be found, the seven analogies are falsely distinguished, there is no seer, etc., three.' Treatise says: If you insist that 'I' is seeing, etc., and is also called the seer, and even the distinguisher, then the assumed 'I' should be a fiction, because 'I' is falsely established on the dharmas (Skt: dharma) of seeing, etc. If you think that seeing, etc., are actions or tools, that is also wrong, because there is no suitable analogy. Although you falsely distinguish seven analogies, there are many faults. Therefore, these three cases are all unreasonable. What are the faults? The verse says: 'If like a seed, impermanent, the maker should become a fiction, like achieving supernatural powers, one should be independent in the mundane world.' Treatise says: If you think that 'I' is to the actions of seeing, hearing, etc., as a seed is to a sprout, then 'I' should be impermanent, because the seed is not permanent. If you think that 'I' is to the actions of seeing, hearing, etc., as a potter is to a vessel, then 'I' should be a fiction. Why? The world sees the fiction
名士夫有造器用。不見余故。若汝計我于見等業猶如世間有神通者。能起變化。即應同彼世俗假立及自在過。何以故。離假者外余成神通者所不見故。又復現見成神通者。于變化事隨意自在。我于見等不假異緣。應得自在。複次頌曰。
我如地如空 應無常無性 應如二無作 分明業可得
論曰。若汝計我于見等業猶如大地能持萬物者。我應無常。地非常故。若如虛空無障礙故容所作業。我亦如是容見等業者。我應無體。猶如虛空唯色無體是虛空故。又如大地虛空于任持等無動作用。我亦如是于彼見等應無作用。既無作用執見者等。不應道理。又大地虛空任持無障二種功能分明可得。我于見等諸所作業無別可得。故不應理。複次若執見等是我具者。是亦不然。何以故。頌曰。
能燒及能斷 唯火等所作 我于見等具 非如刀火等
論曰。若汝計我執見等具能見能聞乃至了別。如人執火能燒。執刀能斷者。不應道理。何以故。世間現見離能執人。火自能燒刀自能割。見等亦爾。雖無有我亦應自有見等作用。而汝不許故此非喻。又復世間諸蘊共合假想立為我人眾生執持鐮等能刈能斷無別實我故此非喻。複次頌曰。
如光能照用 離光無異體 是故於內外 空無我義成
【現代漢語翻譯】 現代漢語譯本 名士夫製造器物時，如果沒有看到我的緣故，如果你認為我在見（seeing）、聞（hearing）等活動中的作用，就像世間有神通的人能夠創造變化一樣，那麼我就應該和那些世俗虛構的『自在天』一樣有過失。為什麼呢？因為離開了虛構的『我』之外，那些成就神通的人所見不到我的緣故。而且，現在所見到的成就神通的人，對於變化的事情可以隨意自在，而我對於見等活動如果不依賴其他的因緣，也應該能夠自在。再者，偈頌說： 『我如地如空，應無常無性；應如二無作，分明業可得。』 論述：如果你認為我在見等活動中的作用，就像大地能夠承載萬物一樣，那麼我就應該無常，因為大地是無常的。如果像虛空一樣，因為沒有障礙而能夠容納所作的活動，我如果也像這樣能夠容納見等活動，那麼我就應該沒有實體，就像虛空只有顏色而沒有實體一樣。又像大地和虛空，對於承載等活動沒有主動的作用，我也應該像這樣，對於見等活動沒有作用。既然沒有作用，那麼執著于見者等，就不合道理。而且，大地和虛空，承載和無障礙這兩種功能分明可以得到，而我對於見等各種活動，沒有其他的功用可以得到，所以不合道理。再者，如果執著于見等是我的工具，也是不對的。為什麼呢？偈頌說： 『能燒及能斷，唯火等所作；我于見等具，非如刀火等。』 論述：如果你認為我執持見等工具，能夠見、能夠聞，乃至能夠了別，就像人拿著火能夠燒，拿著刀能夠斷一樣，是不合道理的。為什麼呢？世間現在所見，離開了執持的人，火自己能夠燒，刀自己能夠割，見等也是這樣，即使沒有我，也應該自己有見等作用，而你不允許這樣，所以這個比喻是不恰當的。而且，世間諸蘊共同組合，假想地設立為我、人、眾生，執持鐮刀等能夠收割、能夠斬斷，沒有另外真實的『我』，所以這個比喻是不恰當的。再者，偈頌說： 『如光能照用，離光無異體；是故於內外，空無我義成。』
【English Translation】 English version If a distinguished man manufactures utensils, and does not see the reason for my existence, if you consider my role in seeing, hearing, etc., to be like that of someone with supernatural powers who can create transformations, then I should have the same faults as those worldly, falsely established 'Isvaras' (自在天, Lords/Gods). Why? Because apart from the fabricated 'self', those who have attained supernatural powers do not see me. Moreover, those who are seen to have attained supernatural powers can be freely at ease with transformations, and if I do not depend on other causes for seeing, etc., I should also be able to be at ease. Furthermore, the verse says: 'If I am like earth or space, I should be impermanent and without inherent existence; if I am like the two without action, distinct activities can be obtained.' Commentary: If you consider my role in seeing, etc., to be like the earth's ability to support all things, then I should be impermanent, because the earth is impermanent. If like space, because it is unobstructed, it can accommodate activities, if I am also like this, able to accommodate seeing, etc., then I should have no substance, just as space only has color and no substance. Also, like the earth and space, which have no active function in supporting, etc., I should also have no function in seeing, etc. Since there is no function, then clinging to the seer, etc., is unreasonable. Moreover, the two functions of the earth and space, supporting and being unobstructed, can be clearly obtained, but I have no other function that can be obtained in seeing, etc., so it is unreasonable. Furthermore, if you cling to seeing, etc., as my tools, that is also incorrect. Why? The verse says: 'The ability to burn and cut is only done by fire, etc.; my tools for seeing, etc., are not like knives, fire, etc.' Commentary: If you consider that I hold the tools of seeing, etc., and can see, hear, and even discern, just as a person holding fire can burn, and holding a knife can cut, it is unreasonable. Why? In the world, it is seen that apart from the person holding them, fire can burn by itself, and a knife can cut by itself. Seeing, etc., are also like this; even without me, there should be the function of seeing, etc., by themselves, but you do not allow this, so this analogy is inappropriate. Moreover, the aggregates (skandhas) in the world are combined together, and are falsely established as 'I', 'person', 'sentient being', holding sickles, etc., to reap and cut, but there is no other real 'self', so this analogy is inappropriate. Furthermore, the verse says: 'Like light's ability to illuminate, there is no different entity apart from light; therefore, the meaning of emptiness and no-self is established both internally and externally.'
論曰。現見世間即于光體有能照用。說為照者。離光體外無別照者。如是眼等有見等用。說為見者。乃至了別者無別見者等。是故內外諸法等無有我。問若實無我云何世間有染有凈。答染凈諸法從因緣生不由實我。何以故。頌曰。
如世間外物 離我有損益 內雖無實我 染凈義應成
論曰。如世外物雖無有我而有種種災橫順益事業成就。如是內法雖無有我而有種種染凈義成。是故無過。複次若無我者。誰受果報誰能作業誰脫眾苦。頌曰。
位思煩惱分 無常變異故 我常無轉易 受作脫應無
論曰。汝所計我于苦樂等位善惡等思。貪等煩惱一切時分常無變異。無變異故受者作者及解脫者。皆不應理。如前已說。雖無實我而有世俗假者三時變異。受者作者及解脫者。時分差別皆得成就。複次若無我者誰轉誰還。頌曰。
法性從緣生 展轉現相續 有因而不住 變異故名轉 如身牙河燈 有種種作用 我常無變異 轉還不應理
論曰。不由有我而有轉還。何以故。現見轉者必有生相。前後相續展轉不斷。恒現在前顯了可見。有因不住而復變異。說名流轉。相續斷絕。說名還滅。猶如身牙河燈有往來等種種作用及有還滅。非汝所計常無變我有流轉用。流轉尚無
【現代漢語翻譯】 現代漢語譯本：論中說：『現在我們看到世間的光，它本身就具有照亮的作用。』說它是『照』，是因為離開光本身，沒有其他的『照』。就像眼睛等具有見的作用，說它是『見』，乃至了別者沒有其他的『見』等等。因此，內外諸法等等，都沒有『我』的存在。問題：如果確實沒有『我』，那麼世間的染污和清凈從何而來？回答：染污和清凈諸法是從因緣而生，不是由真實的『我』產生。為什麼呢？頌詞說： 『就像世間的外物，離開「我」也有損害和利益；內部雖然沒有真實的「我」，染污和清凈的意義也應該能夠成立。』 論中說：就像世間的外物，即使沒有『我』，也有種種災禍、順利和利益，事業也能成就。這樣，內部的法，即使沒有『我』，也有種種染污和清凈的意義得以成立。所以沒有過失。再次，如果沒有『我』，誰來承受果報？誰能夠造業？誰能脫離眾苦？頌詞說： 『由於處在苦樂等位置，以及善惡等思想，還有貪婪等煩惱，都是無常變異的緣故；如果「我」是常恒不變的，那麼承受果報、造業和解脫就不應該成立。』 論中說：你所認為的『我』，對於苦樂等位置，善惡等思想，貪婪等煩惱，在任何時候都是常恒不變的。因為沒有變異，所以承受者、作者和解脫者都不應該成立，就像前面已經說過的。即使沒有真實的『我』，也有世俗假立的，在三個時段發生變異。承受者、作者和解脫者，在時間上的差別都可以成立。再次，如果沒有『我』，誰在流轉？誰在還滅？頌詞說： 『法性從因緣而生，輾轉顯現相續不斷；因為有因，所以不會停滯，因為變異，所以叫做流轉。就像身體、牙齒、河流、燈火，有種種作用；如果「我」是常恒不變異的，那麼流轉和還滅就不應該成立。』 論中說：不是因為有『我』才有流轉和還滅。為什麼呢？現在我們看到流轉必定有生起的現象，前後相續，輾轉不斷，一直顯現在眼前，可以清楚地看到。因為有因，所以不會停滯，而且還會變異，這叫做流轉。相續斷絕，叫做還滅。就像身體、牙齒、河流、燈火，有往來等等種種作用，以及有還滅。不是你所認為的常恒不變的『我』有流轉的作用，流轉尚且沒有。
【English Translation】 English version: The treatise says: 'Now we see that light in the world inherently has the function of illumination.' To say it is 'illumination' is because there is no separate 'illuminator' apart from the light itself. Just as the eyes and other senses have the function of seeing, to say it is 'seeing' is because there is no separate 'seer' apart from the perceiver, and so on. Therefore, all internal and external dharmas, etc., do not have a self.' Question: If there is truly no self, then where do the defilements and purifications in the world come from? Answer: Defiled and purified dharmas arise from causes and conditions, not from a real self. Why? The verse says: 'Just as external objects in the world have harm and benefit apart from a 'self'; although there is no real 'self' internally, the meaning of defilement and purification should still be established.' The treatise says: Just as external objects in the world, even without a 'self', have various disasters, successes, and benefits, and undertakings can be accomplished. Likewise, internal dharmas, even without a 'self', can establish the meanings of various defilements and purifications. Therefore, there is no fault. Furthermore, if there is no self, who receives the karmic results? Who can perform actions? Who can be liberated from suffering? The verse says: 'Because of the positions of pleasure and pain, thoughts of good and evil, and afflictions such as greed, all are impermanent and changing; if the 'self' is constant and unchanging, then the receiver, the actor, and the one who is liberated should not be established.' The treatise says: The 'self' that you conceive of, in relation to positions of pleasure and pain, thoughts of good and evil, and afflictions such as greed, is always constant and unchanging. Because there is no change, the receiver, the actor, and the one who is liberated should not be established, as has been said before. Even if there is no real 'self', there is a conventional self that changes in the three periods of time. The differences in time for the receiver, the actor, and the one who is liberated can all be established. Furthermore, if there is no self, who transmigrates? Who returns to cessation? The verse says: 'The nature of dharmas arises from conditions, manifesting in a continuous stream; because there is a cause, it does not remain still, and because of change, it is called transmigration. Like the body, teeth, river, and lamp, there are various functions; if the 'self' is constant and unchanging, then transmigration and cessation should not be established.' The treatise says: Transmigration and cessation do not occur because there is a 'self'. Why? Now we see that transmigration necessarily has the phenomenon of arising, with continuous succession, constantly appearing before us, clearly visible. Because there is a cause, it does not remain still, and it also changes, which is called transmigration. The cessation of the continuous stream is called cessation. Like the body, teeth, river, and lamp, there are various functions such as coming and going, and there is also cessation. It is not that the constant and unchanging 'self' that you conceive of has the function of transmigration; transmigration does not even exist.
。何況還滅。複次若唯諸行無有我者。世間現見彼彼有情。若名若想差別應無。頌曰。
依我起名想 見二種過失 是故遍一切 實我性都無
論曰。不由名想實我得成。何以故。見二種過失故。若世間人于實我上起佛救等種種名想者。于身等法彼解應無。若於身等起名想者。不應說我有諸作用。所以者何。世間現見起諸言說。謂佛友能見德友能聞等。又見二種過失者。若執我見體性是善。任運現前能生染法。不應道理。若是染污能證實我。不應道理。又計我者。執取我時為我能執。為見能執。若言我執我者。不應世間執我之人有起疑惑。謂為有為無為是何等。何以故。現見我故。若言見執我者。汝今不應說我能取。由如是等種種過失。是故世間無真實我。複次若爾何故於正法中建立名想種種差別。頌曰。
為言說易故 隨順世間故 斷除怖畏故 顯德失二故
論曰。雖無實我而立有情名想別者有四種因。一為令言說易故。二順世間故。三令初學者離怖畏故。四為顯自他功德過失有差別故。複次若無我者。世間不應才見形相率爾便起有情之覺。又亦不應思覺為先起諸作業。頌曰。
率爾覺亂起 世間現可得 覺為先作業 有十種過失
論曰。率爾生覺非證我因。何
【現代漢語翻譯】 現代漢語譯本： 何況還滅（涅槃）。再者，如果只有諸行（各種心理和生理現象）而沒有『我』（ātman）存在，那麼世間所見的各種有情（sentient beings），他們的名字和想法的差別就不應該存在。偈頌說： 『依我起名想，見二種過失，是故遍一切，實我性都無。』 論曰：不是因為名字和想法，真實的我才能成立。為什麼呢？因為見到兩種過失的緣故。如果世間人在真實的我之上，產生佛（Buddha）、救（Savior）等等各種名字和想法，那麼對於身（body）等法，他們的理解應該就沒有了。如果對於身等產生名字和想法，就不應該說『我』有各種作用。為什麼呢？世間現在見到人們說，『佛友』能見，『德友』能聞等等。又見到兩種過失是：如果執著『我見』的體性是善的，任運現前就能產生染法（defilements），這不應該成立。如果是染污的，能證實『我』，這也不應該成立。又計度有『我』的人，在執取『我』的時候，是『我』能執取，還是『見』能執取？如果說『我』執取『我』，那麼不應該世間執著『我』的人，會有產生疑惑，比如『為有？為無？為是何等？』為什麼呢？因為現在見到『我』的緣故。如果說『見』執取『我』，那麼你現在不應該說『我』能取。由於像這樣的種種過失，所以世間沒有真實的我。 再者，如果這樣，為什麼在正法（正法，Dharma）中建立名字和想法的種種差別呢？偈頌說： 『為言說易故，隨順世間故，斷除怖畏故，顯德失二故。』 論曰：雖然沒有真實的我，而建立有情名字和想法的差別，有四種原因：一是為使言說容易的緣故；二是隨順世間的緣故；三是使初學者離開怖畏的緣故；四是爲了顯示自己和他人功德和過失的差別緣故。 再者，如果沒有『我』，世間不應該才看到形相，立刻就產生有情的覺知。而且也不應該以思覺為先，而產生各種作業。偈頌說： 『率爾覺亂起，世間現可得，覺為先作業，有十種過失。』 論曰：率爾（suddenly）產生的覺知，不是證明『我』的原因。為什麼呢？
【English Translation】 English version: What need to mention cessation (Nirvana)? Furthermore, if there are only the skandhas (aggregates of existence) and no 'self' (ātman), then the differences in names and thoughts among the sentient beings seen in the world should not exist. The verse says: 'Relying on 'self', names and thoughts arise, seeing two kinds of faults, therefore throughout everything, the nature of a real 'self' does not exist.' Treatise says: It is not because of names and thoughts that a real 'self' is established. Why? Because two kinds of faults are seen. If worldly people generate various names and thoughts such as Buddha (Buddha), Savior (Savior) on a real 'self', then their understanding of the body (body) and other dharmas should be nonexistent. If names and thoughts arise regarding the body and other dharmas, then it should not be said that the 'self' has various functions. Why? Because it is now seen in the world that people say, 'Buddha-friend' can see, 'Virtue-friend' can hear, and so on. Moreover, seeing two kinds of faults: if one clings to the nature of 'self-view' as good, it will spontaneously give rise to defilements (defilements), which should not be established. If it is defiled, it can prove the 'self', which should also not be established. Furthermore, those who conceive of a 'self', when grasping the 'self', is it the 'self' that can grasp, or is it 'view' that can grasp? If it is said that the 'self' grasps the 'self', then it should not be that those in the world who cling to the 'self' have doubts, such as 'Does it exist? Does it not exist? What is it?' Why? Because the 'self' is now seen. If it is said that 'view' grasps the 'self', then you should not now say that the 'self' can grasp. Due to such various faults, there is no real 'self' in the world. Furthermore, if this is the case, why are various distinctions of names and thoughts established in the True Dharma (Dharma)? The verse says: 'For the sake of easy speech, to accord with the world, to eliminate fear, to reveal the differences between virtues and faults.' Treatise says: Although there is no real 'self', the distinctions of names and thoughts of sentient beings are established for four reasons: first, to make speech easy; second, to accord with the world; third, to enable beginners to be free from fear; and fourth, to reveal the differences between one's own and others' merits and faults. Furthermore, if there is no 'self', the world should not immediately generate the perception of sentient beings upon seeing a form. Moreover, actions should not arise with thought and perception as a prerequisite. The verse says: 'Sudden perception arises confusedly, which is now obtainable in the world; actions preceded by perception have ten kinds of faults.' Treatise says: Sudden (suddenly) arising perception is not a reason to prove the 'self'. Why?
以故。錯亂覺心率爾而起現可得故。如於女身起男子覺。于男子身起女人覺。杌起人覺。人起杌覺。又汝計我思覺為先起諸作業有十種過。何等為十。頌曰。
覺我因功用 自在等各二 有因及無因 當知十種過
論曰。若汝執覺為因起諸作業。是即非我能起諸業。若我為因思覺非因。是則應無思覺為先起諸作業。又若汝執以我為因能起作業。即應常起一切作業。若我非因是即我無所作。又若汝執有餘因法能為因故起諸作業。即所計我無所造作。若更無因即應常起一切作業。又若汝執由內功用能有所作。此亦如前有二種過失。又若汝執我于作業得自在者。即應常作一切所愛不作不愛。若不自在即非我相。如是已說空相及成立。今當顯示觀空真智所治薩迦耶見差別。頌曰。
不審決遍行 增益及無事 於事怖妄見 譬喻五應知
論曰。薩迦耶見當知五種。一不審事見。如於繩見蛇。二遍行見。謂染污意相應妄有身見。於一切時常隨行故。如於夢中見所受用。所以者何。猶如貧者。于睡夢中自見受用可愛境界。如是愚夫未起真如正覺已來。常起妄計我見隨逐。三增益事見。猶如希望隨屬他女。四無實事見。猶如小兒見幻化事。五於事怖見。如人怖畏自畫藥叉。如是已說所治差別。今當顯
【現代漢語翻譯】 現代漢語譯本：因此，錯亂的覺知之心會突然產生並顯現，這是可以理解的。例如，對女人的身體產生男人的感覺，對男人的身體產生女人的感覺，對樹樁產生人的感覺，對人產生樹樁的感覺。此外，如果你認為我的思覺是先於一切行為而產生的，那麼就會有十種過失。哪十種呢？偈頌說： 『覺我因功用，自在等各二，有因及無因，當知十種過。』 論述說：如果你認為覺知是產生一切行為的原因，那麼就不是我能產生這些行為。如果我是原因，而思覺不是原因，那麼就應該沒有以思覺為先導的行為。此外，如果你認為以我為原因就能產生行為，那麼就應該總是產生一切行為。如果我不是原因，那麼我就什麼也沒做。此外，如果你認為有其他原因能夠產生行為，那麼你所認為的我就什麼也沒創造。如果沒有其他原因，那麼就應該總是產生一切行為。此外，如果你認為通過內在的功用能夠有所作為，這也像前面一樣有兩種過失。此外，如果你認為我在行為中獲得了自在，那麼就應該總是做一切喜歡的事情，不做不喜歡的事情。如果不自在，那就不是我的本相。像這樣已經說了空相和成立。現在應當顯示觀空真智所對治的薩迦耶見（Satkayadrishti，身見）的差別。偈頌說： 『不審決遍行，增益及無事，於事怖妄見，譬喻五應知。』 論述說：薩迦耶見（Satkayadrishti，身見）應當知道有五種。一是不審事見，例如把繩子看成蛇。二是遍行見，指的是與染污的意念相應的虛妄的身見，因為它在一切時候都經常伴隨。例如在夢中看到所受用的東西。為什麼這麼說呢？就像一個窮人，在睡夢中看到自己受用可愛的境界。像這樣，愚夫在沒有生起真如正覺之前，總是會產生虛妄的計較，我見（Atma-drishti，我執）會一直伴隨著他。三是增益事見，就像希望佔有別人的女人。四是無實事見，就像小孩子看到幻化的事物。五是於事怖見，就像人害怕自己畫的藥叉（Yaksa，夜叉）。像這樣已經說了所對治的差別。現在應當顯
【English Translation】 English version: Therefore, the confused mind of awareness arises and appears suddenly, which is understandable. For example, having the feeling of a man towards a woman's body, having the feeling of a woman towards a man's body, having the feeling of a person towards a tree stump, having the feeling of a tree stump towards a person. Furthermore, if you consider my thinking and awareness to arise prior to all actions, then there are ten faults. What are the ten? The verse says: 'Awareness, self as cause, function, autonomy, etc., each has two, with cause and without cause, these ten faults should be known.' The treatise says: If you hold that awareness is the cause of all actions, then it is not I who can produce these actions. If I am the cause, and awareness is not the cause, then there should be no actions preceded by awareness. Furthermore, if you hold that taking myself as the cause can produce actions, then all actions should always be produced. If I am not the cause, then I have done nothing. Furthermore, if you hold that there is another causal dharma that can produce actions, then the 'self' that you posit has created nothing. If there is no other cause, then all actions should always be produced. Furthermore, if you hold that one can act through inner function, this also has two faults as before. Furthermore, if you hold that I have autonomy in actions, then I should always do everything I like and not do what I dislike. If I am not autonomous, then that is not the nature of 'self'. Thus, the aspect of emptiness and its establishment have been discussed. Now, the differences in Satkayadrishti (身見, view of the body as self) that are counteracted by the true wisdom of observing emptiness should be shown. The verse says: 'Non-deliberation, pervasiveness, augmentation, and non-reality, fear of things, false views, five analogies should be known.' The treatise says: Satkayadrishti (身見, view of the body as self) should be known to have five types. First, the view of non-deliberation, like seeing a snake in a rope. Second, the pervasive view, referring to the false view of self associated with defiled intention, because it constantly accompanies at all times. For example, seeing what is enjoyed in a dream. Why is this so? It is like a poor person seeing himself enjoying lovely realms in a dream. Likewise, before a foolish person arises with true Suchness-awareness, he constantly generates false calculations, and Atma-drishti (我執, self-grasping) constantly accompanies him. Third, the view of augmentation, like hoping to possess another's woman. Fourth, the view of non-reality, like a child seeing illusory things. Fifth, the view of fear of things, like a person fearing a Yaksa (夜叉, a type of spirit) he has drawn himself. Thus, the differences of what is counteracted have been discussed. Now, it should be shown
示能治差別。頌曰。
無體及遠離 除遣依三種 對治諸縛想 十六種差別
論曰。依止遍計所執等三種自體。如其次第立三種空。一無體空。二遠離空。三除遣空。又此三空對治諸縛諸想差別有十六種。諸縛者有十四種相縛粗重縛應知。一根縛。二有情互染縛。三所依縛。謂依器世間諸根流轉。四于智無智縛。五于境妄境縛。六後有愛縛。七無有愛縛。八執無因不平等因縛。九得上慢縛。十遍計所執自體執縛。十一諸法自體執縛。十二諸法遍智自體執縛。十三補特伽羅自體執縛。十四補特伽羅遍智執縛。諸想者。謂六種想縛。厭此想故菩薩依空勤修念住令心解脫。云何名為六種想縛。謂依身受心法發起內想名初想縛。即依身等發起外想是名第二。即依身等起內外想是名第三。為欲度脫十方無量無數有情界故。發起大愿修諸念住。此分別想是名第四。于身等境謂有智慧正觀察住。此分別想是名第五。于身等境謂有我人正觀住者。此分別想是名第六。又觀身等後後相成有十一種想縛差別應知。何等十一。謂于身等起隨身等正觀察住。及於染凈二諦第一義中起分別想名初想縛。即于染污第一義中起有作想。是名第二。即于清凈第一義中起無作想。是名第三。即于有作第一義中起流轉想。是名第四。即于無
【現代漢語翻譯】 現代漢語譯本： 示能治療差別。頌文說： 『無體及遠離，除遣依三種，對治諸縛想，十六種差別。』 論述：依據遍計所執等三種自體，依次建立三種空。一是無體空，二是遠離空，三是除遣空。這三種空對治各種束縛和想法的差別，共有十六種。各種束縛有十四種，包括相縛、粗重縛，應當瞭解。一是根縛（感官的束縛），二是有情互染縛（眾生相互污染的束縛），三是所依縛（依賴的束縛），即依賴器世間諸根的流轉。四是于智無智縛（對智慧和無知的束縛），五是于境妄境縛（對真實和虛妄境界的束縛），六是後有愛縛（對未來存在的貪愛束縛），七是無有愛縛（對斷滅的貪愛束縛），八是執無因不平等因縛（執著于無因或不平等原因的束縛），九是得上慢縛（獲得成就后的傲慢束縛），十是遍計所執自體執縛（對虛妄分別的自性執著），十一是諸法自體執縛（對諸法自性的執著），十二是諸法遍智自體執縛（對諸法普遍智慧的自性執著），十三是補特伽羅自體執縛（對補特伽羅，即『人』的自性執著），十四是補特伽羅遍智執縛（對補特伽羅普遍智慧的執著）。 各種想法，指六種想縛。菩薩爲了厭離這些想法，依據空性勤奮修行念住，使心解脫。什麼是六種想縛？即依據身、受、心、法發起內在的想法，稱為第一種想縛。即依據身等發起外在的想法，稱為第二種。即依據身等發起內外想法，稱為第三種。爲了度脫十方無量無數的有情世界，發起大愿，修習各種念住，這種分別想稱為第四種。對於身等境界，認為有智慧而正確觀察安住，這種分別想稱為第五種。對於身等境界，認為有我、人而正確觀察安住，這種分別想稱為第六種。 又觀察身等後後相成，有十一種想縛差別，應當瞭解。哪十一種？即對於身等，隨著身等正確觀察安住，以及對於染污和清凈二諦的第一義中，產生分別想，稱為第一種想縛。即對於染污的第一義中，產生有為的想法，稱為第二種。即對於清凈的第一義中，產生無為的想法，稱為第三種。即對於有為的第一義中，產生流轉的想法，稱為第四種。即對於無
【English Translation】 English version: Showing the ability to cure differentiations. The verse says: 'Without substance and far away, eliminating based on three, counteracting all bonds and thoughts, sixteen kinds of differentiations.' Commentary: Based on the three self-natures, such as the parikalpita (completely conceptualized nature), three kinds of emptiness are established in sequence. First, emptiness of no substance. Second, emptiness of being far away. Third, emptiness of elimination. Furthermore, these three emptinesses counteract the differentiations of all bonds and thoughts, totaling sixteen kinds. The various bonds include fourteen kinds, including the bond of characteristics and the bond of heaviness, which should be understood. First, the bond of the senses (根縛). Second, the bond of mutual contamination among sentient beings (有情互染縛). Third, the bond of reliance (所依縛), namely, relying on the flow of the senses in the vessel world. Fourth, the bond of wisdom and no wisdom (于智無智縛). Fifth, the bond of true and false realms (于境妄境縛). Sixth, the bond of love for future existence (後有愛縛). Seventh, the bond of love for non-existence (無有愛縛). Eighth, the bond of clinging to causelessness or unequal causes (執無因不平等因縛). Ninth, the bond of arrogance upon attainment (得上慢縛). Tenth, the bond of clinging to the self-nature of the parikalpita (遍計所執自體執縛). Eleventh, the bond of clinging to the self-nature of all dharmas (諸法自體執縛). Twelfth, the bond of clinging to the self-nature of the all-knowing wisdom of all dharmas (諸法遍智自體執縛). Thirteenth, the bond of clinging to the self-nature of the pudgala (補特伽羅, 'person') (補特伽羅自體執縛). Fourteenth, the bond of clinging to the all-knowing wisdom of the pudgala (補特伽羅遍智執縛). The various thoughts refer to the six kinds of thought-bonds. To be disgusted with these thoughts, Bodhisattvas diligently cultivate mindfulness based on emptiness, liberating the mind. What are the six kinds of thought-bonds? Namely, based on the body, feelings, mind, and dharmas, arising internal thoughts, called the first thought-bond. Namely, based on the body, etc., arising external thoughts, called the second. Namely, based on the body, etc., arising internal and external thoughts, called the third. In order to liberate the immeasurable and countless sentient being realms in the ten directions, generating great vows and cultivating various mindfulnesses, this discriminating thought is called the fourth. Regarding the realms of the body, etc., thinking that there is wisdom and correctly observing and abiding, this discriminating thought is called the fifth. Regarding the realms of the body, etc., thinking that there is self and person and correctly observing and abiding, this discriminating thought is called the sixth. Furthermore, observing the body, etc., with each subsequent arising, there are eleven kinds of thought-bond differentiations that should be understood. What are the eleven? Namely, regarding the body, etc., following the body, etc., correctly observing and abiding, and in the first meaning of the two truths of defilement and purity, generating discriminating thoughts, called the first thought-bond. Namely, in the first meaning of defilement, generating the thought of being conditioned, called the second. Namely, in the first meaning of purity, generating the thought of being unconditioned, called the third. Namely, in the first meaning of being conditioned, generating the thought of flowing, called the fourth. Namely, in the first meaning of being un
作第一義中起于常想。是名第五。即于流轉由苦變異故起于苦想。是名第六。即于常法起無變想。是名第七。即于流轉由生滅住異自相故。及由自相有變異故。起自相想。是名第八。即于有變無變染污清凈第一義中起能攝受一切法想。是名第九。即于染凈一切法所起染污清凈我所有想。是名第十。即于染污清凈諸法起于自體自相之想。是名第十一。菩薩摩訶薩于如是後後相成想縛差別及彼境界。正觀察已依止於空修諸念住令心解脫。若於如是諸妄想縛得解脫時。當知解脫一切想縛。
十六空者。所謂內空外空內外空大空空空勝義空有為空無為空畢竟空無初后空無損盡空性空相空一切法空無性空無性自性空。複次於此空境有六種愚無始流轉。何等為六。頌曰。
自性與執著 不開解失念 一切遍一分 愚差別流轉
論曰。自性愚者。謂一切有情無始流轉無智。自體執著愚者。謂諸外道倒見相應所起無智。不開解愚者。謂無聞異生所起無智。失念愚者。謂有聞異生及諸聖者所起無智。一切遍愚者。謂諸異生於眾生空及與法空所起無智。一分愚者。謂聲聞等唯於法空所起無智。云何證得如是空理。謂由八種智。何等為八。頌曰。
法住求自心 住自心除縛 怖無二染凈 證得真空理
【現代漢語翻譯】 現代漢語譯本： 在第一義（paramārtha，最高真理）中生起常想，這被稱為第五種想。對於流轉（saṃsāra，輪迴）因苦而變異，生起苦想，這被稱為第六種想。對於常法（nitya-dharma，永恒不變的法）生起無變想，這被稱為第七種想。對於流轉因生、滅、住、異各自的體相，以及因各自的體相有變異，生起自相想，這被稱為第八種想。對於有變、無變、染污、清凈的第一義中，生起能攝受一切法的想，這被稱為第九種想。對於染凈一切法所生起的染污清凈的我所有的想，這被稱為第十種想。對於染污清凈的諸法，生起自體自相的想，這被稱為第十一種想。菩薩摩訶薩對於如此後后相成的想縛的差別以及它們的境界，正確地觀察后，依止於空（śūnyatā，空性）修習諸念住（smṛtyupasthāna，四念住），令心解脫。如果對於如此的諸妄想縛得到解脫時，應當知道解脫了一切想縛。
十六空（ṣoḍaśa-śūnyatā，十六種空性）是指：內空（adhyātma-śūnyatā，內空）、外空（bahirdhā-śūnyatā，外空）、內外空（adhyātmabahirdhā-śūnyatā，內外空）、大空（mahā-śūnyatā，大空）、空空（śūnyatā-śūnyatā，空空）、勝義空（paramārtha-śūnyatā，勝義空）、有為空（saṃskṛta-śūnyatā，有為空）、無為空（asaṃskṛta-śūnyatā，無為空）、畢竟空（atyanta-śūnyatā，畢竟空）、無初后空（anavarāgra-śūnyatā，無初后空）、無損盡空（avikāra-śūnyatā，無損盡空）、性空（prakṛti-śūnyatā，性空）、相空（lakṣaṇa-śūnyatā，相空）、一切法空（sarva-dharma-śūnyatā，一切法空）、無性空（svabhāva-śūnyatā，無性空）、無性自性空（svabhāva-svabhāva-śūnyatā，無性自性空）。此外，對於此空境有六種愚癡（avidyā，無明）無始流轉。是哪六種呢？頌曰：
『自性與執著，不開解失念，一切遍一分，愚差別流轉。』
論曰：自性愚是指：一切有情無始流轉沒有智慧。自體執著愚是指：諸外道與顛倒見相應所產生的無智。不開解愚是指：沒有聽聞佛法的凡夫所產生的無智。失念愚是指：聽聞佛法的凡夫以及諸聖者所產生的無智。一切遍愚是指：諸凡夫對於眾生空（pudgala-śūnyatā，人空）以及法空（dharma-śūnyatā，法空）所產生的無智。一分愚是指：聲聞等僅僅對於法空所產生的無智。如何證得如此的空理呢？通過八種智。是哪八種呢？頌曰：
『法住求自心，住自心除縛，怖無二染凈，證得真空理。』
【English Translation】 English version: To generate a constant thought in the ultimate meaning (paramārtha), this is called the fifth thought. Regarding the transmigratory existence (saṃsāra) changing due to suffering, to generate the thought of suffering, this is called the sixth thought. Regarding the constant dharma (nitya-dharma), to generate the thought of no change, this is called the seventh thought. Regarding the transmigratory existence due to the characteristics of arising, ceasing, abiding, and changing, and due to the change in their own characteristics, to generate the thought of self-characteristics, this is called the eighth thought. Regarding the ultimate meaning of change, no change, defilement, and purity, to generate the thought of being able to encompass all dharmas, this is called the ninth thought. Regarding the defiled and pure 'mine' thought generated from all defiled and pure dharmas, this is called the tenth thought. Regarding the defiled and pure dharmas, to generate the thought of self-essence and self-characteristics, this is called the eleventh thought. Bodhisattvas-Mahāsattvas, having correctly observed the differences in the bonds of thoughts that arise one after another and their realms, rely on emptiness (śūnyatā) to cultivate the mindfulness (smṛtyupasthāna), liberating their minds. If one is liberated from these bonds of deluded thoughts, one should know that one is liberated from all bonds of thoughts.
The sixteen emptinesses (ṣoḍaśa-śūnyatā) are: inner emptiness (adhyātma-śūnyatā), outer emptiness (bahirdhā-śūnyatā), inner-outer emptiness (adhyātmabahirdhā-śūnyatā), great emptiness (mahā-śūnyatā), emptiness of emptiness (śūnyatā-śūnyatā), ultimate emptiness (paramārtha-śūnyatā), conditioned emptiness (saṃskṛta-śūnyatā), unconditioned emptiness (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), emptiness without beginning or end (anavarāgra-śūnyatā), emptiness without destruction (avikāra-śūnyatā), emptiness of nature (prakṛti-śūnyatā), emptiness of characteristics (lakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-inherent existence (svabhāva-śūnyatā), emptiness of non-inherent existence of non-inherent existence (svabhāva-svabhāva-śūnyatā). Furthermore, regarding this realm of emptiness, there are six kinds of ignorance (avidyā) that transmigrate without beginning. What are the six? The verse says:
'Self-nature and attachment, non-understanding and loss of mindfulness, all-pervading and partial, ignorance differentiates and transmigrates.'
The treatise says: Ignorance of self-nature refers to all sentient beings transmigrating without beginning and without wisdom. Ignorance of self-attachment refers to the ignorance arising from the heretics who are associated with inverted views. Ignorance of non-understanding refers to the ignorance arising from ordinary beings who have not heard the Dharma. Ignorance of loss of mindfulness refers to the ignorance arising from ordinary beings who have heard the Dharma and from the noble ones. All-pervading ignorance refers to the ignorance arising from ordinary beings regarding the emptiness of beings (pudgala-śūnyatā) and the emptiness of dharmas (dharma-śūnyatā). Partial ignorance refers to the ignorance arising from the Śrāvakas and others who only understand the emptiness of dharmas. How does one realize such a principle of emptiness? Through eight kinds of wisdom. What are the eight? The verse says:
'Dharma abides, seek one's own mind, abide in one's own mind and remove bonds, fearlessness, non-duality, defilement and purity, realize the principle of true emptiness.'
論曰。一法住智。謂依素怛纜等安立法門智。二求自心智。謂于順抉擇分位尋自心智。三住自心智。謂于見道位證真如智。四除心縛智。謂于修道位對治障智。五怖行相應智。謂聖弟子智。怖畏流轉大苦惱故。六無二分別智。謂菩薩智。流轉寂滅過惡功德不分別故。七不善清凈智。謂有學智八善清凈智。謂無學智。
顯揚聖教論卷第十五 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十六
無著菩薩造
三藏法師玄奘奉 詔譯成空品第六之餘
論曰。如是空理。依修故證。云何為修。頌曰。
修差別十八 或有毒無毒 對治五種執 略二種應知
論曰。修相差別有十八種。
一聲聞相應作意修。謂如有一是聲聞住聲聞法性。或未入正性無生。或已入正性無生。唯觀自利不觀利他。依安立諦作意門入真如理。自內緣有份量法。起厭離無慾解脫行。為儘自愛作意修習。是名聲聞相應作意修。
二菩薩作意修。謂如有一是菩薩住菩薩法性。或未入正性無生。或已入正性無生。觀自他俱利依安立非安立諦作意門入真如理。自內緣無份量法大悲增上故起利益他攝受方便行。履無上跡。因為儘自他愛作意修習。是名菩薩作意修。
【現代漢語翻譯】 現代漢語譯本：論曰：一、一法住智：指依據素怛纜（Sūtra，經）等安立法門的智慧。 二、求自心智：指在順抉擇分位（指修行過程中，心逐漸傾向於決定的階段）尋求自心的智慧。 三、住自心智：指在見道位（佛教修行中的一個階段，指初見真理的階段）證悟真如（Tathātā，事物的真實本性）的智慧。 四、除心縛智：指在修道位（佛教修行中的一個階段，通過修行來斷除煩惱）對治煩惱障礙的智慧。 五、怖行相應智：指聖弟子（指已經開始修行並有所成就的弟子）的智慧，因為他們怖畏流轉生死輪迴的大苦惱。 六、無二分別智：指菩薩（Bodhisattva，發願救度一切眾生的修行者）的智慧，因為他們對於流轉生死和涅槃寂滅的過失和功德都不作分別。 七、不善清凈智：指有學（指還在學習和修行中的人）的智慧。 八、善清凈智：指無學（指已經完成學習和修行的人）的智慧。
《顯揚聖教論》卷第十五 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第十六
無著菩薩造
三藏法師玄奘奉 詔譯成空品第六之餘
論曰：像這樣的空性（Śūnyatā）之理，是依靠修習才能證得的。那麼，什麼是修習呢？頌曰：
修差別十八 或有毒無毒 對治五種執 略二種應知
論曰：修習的差別有十八種。
一、聲聞相應作意修：指如果有一個人是聲聞（Śrāvaka，聽聞佛法而修行的弟子），安住于聲聞的法性，或者尚未進入正性離生（指證悟真理，脫離輪迴），或者已經進入正性離生，只觀察自己的利益而不觀察他人的利益，依靠安立諦（指四聖諦中的苦諦和集諦，是關於世間苦難和苦難原因的真理）的作意門（指通過思維和專注來引導心的方法）進入真如之理，從自身內在緣取有份量的法（指有限的、有差別的法），生起厭離、無慾、解脫的修行，爲了斷盡對自己的愛而作意修習。這叫做聲聞相應作意修。
二、菩薩作意修：指如果有一個人是菩薩，安住于菩薩的法性，或者尚未進入正性離生，或者已經進入正性離生，觀察自己和他人的共同利益，依靠安立諦和非安立諦（指滅諦和道諦，是關於滅除苦難和達到解脫的真理）的作意門進入真如之理，從自身內在緣取無份量的法（指無限的、無差別的法），因為大悲心的增上而生起利益他人、攝受眾生的方便之行，行履無上的足跡，爲了斷盡對自身和他人的愛而作意修習。這叫做菩薩作意修。
【English Translation】 English version: Treatise: First, the Wisdom of Abiding in One Dharma: This refers to the wisdom that relies on the Sūtras (Sūtra, scriptures) and other established Dharma methods. Second, the Wisdom of Seeking One's Own Mind: This refers to the wisdom of seeking one's own mind in the stage of conforming to the decisive aspect (referring to the stage in practice where the mind gradually inclines towards a decision). Third, the Wisdom of Abiding in One's Own Mind: This refers to the wisdom of realizing Suchness (Tathātā, the true nature of things) in the stage of the Path of Seeing (a stage in Buddhist practice, referring to the initial glimpse of truth). Fourth, the Wisdom of Removing the Bonds of the Mind: This refers to the wisdom of counteracting obstacles in the stage of the Path of Cultivation (a stage in Buddhist practice, eliminating afflictions through practice). Fifth, the Wisdom Corresponding to Fearful Conduct: This refers to the wisdom of the noble disciples (referring to disciples who have begun to practice and have achieved some accomplishments), because they fear the great suffering of the cycle of birth and death. Sixth, the Wisdom of Non-Dual Discrimination: This refers to the wisdom of the Bodhisattva (Bodhisattva, a practitioner who vows to save all beings), because they do not discriminate between the faults and merits of the cycle of birth and death and Nirvana. Seventh, the Wisdom of Impure Purification: This refers to the wisdom of those who are still learning and practicing. Eighth, the Wisdom of Pure Purification: This refers to the wisdom of those who have completed their learning and practice.
《Treatise on the Exaltation of the Holy Teaching》, Volume 15 Taisho Tripitaka, Volume 31, No. 1602, 《Treatise on the Exaltation of the Holy Teaching》
《Treatise on the Exaltation of the Holy Teaching》, Volume 16
Composed by Bodhisattva Asaṅga
Translated by the Tripiṭaka Master Xuanzang under Imperial Decree, Remaining Part of the Sixth Chapter on Emptiness
Treatise: Such a principle of emptiness (Śūnyatā) is realized through cultivation. So, what is cultivation? Verse:
Eighteen differences in cultivation, some with poison, some without Counteracting five kinds of attachments, briefly two kinds should be known
Treatise: There are eighteen kinds of differences in cultivation.
First, Cultivation of Mindfulness Corresponding to the Śrāvaka: This refers to someone who is a Śrāvaka (Śrāvaka, a disciple who practices by hearing the Buddha's teachings), abiding in the Dharma-nature of the Śrāvaka, either not yet entered into the Correctness of Non-Origination (referring to realizing the truth and escaping the cycle of rebirth), or already entered into the Correctness of Non-Origination, only observing their own benefit and not observing the benefit of others, relying on the mindfulness gate of the Established Truth (referring to the Truth of Suffering and the Truth of the Cause of Suffering in the Four Noble Truths, which are about the suffering of the world and the truth of the cause of suffering) to enter the principle of Suchness, internally taking conditioned Dharmas (referring to limited, differentiated Dharmas) as objects, giving rise to the practice of renunciation, desirelessness, and liberation, cultivating mindfulness in order to exhaust self-love. This is called Cultivation of Mindfulness Corresponding to the Śrāvaka.
Second, Cultivation of Mindfulness of the Bodhisattva: This refers to someone who is a Bodhisattva, abiding in the Dharma-nature of the Bodhisattva, either not yet entered into the Correctness of Non-Origination, or already entered into the Correctness of Non-Origination, observing the mutual benefit of oneself and others, relying on the mindfulness gate of the Established Truth and the Non-Established Truth (referring to the Truth of Cessation and the Truth of the Path, which are about the truth of eliminating suffering and achieving liberation) to enter the principle of Suchness, internally taking unconditioned Dharmas (referring to unlimited, undifferentiated Dharmas) as objects, giving rise to the practice of benefiting others and embracing beings due to the increase of great compassion, treading the supreme footprints, cultivating mindfulness in order to exhaust the love of oneself and others. This is called Cultivation of Mindfulness of the Bodhisattva.
三影像作意修。謂或思惟有分別毗缽舍那品三摩地所行本境界法同分影像。或復思惟無分別奢摩他品三摩地所行本境界法同分影像。如是修習名為影像作意修。
四事究竟作意修。謂思惟諸法若過去若未來若現在。若內若外。若粗若細。若遠若近。或復思惟諸法真如盡諸所有。如諸所有如是修習。是名事究竟作意修。
五事成就修。謂已證得根本靜慮及世出世三摩缽底。如是修習是名事成就修。
六得修。謂如有一依初靜慮。或修習無常想。或乃至修習死想時。此人所有不現在前所餘善想。若自地攝若下地攝。及彼所引世及出世所有功德。皆悉修習令其轉增。猛利清凈當得生起。證得彼法自在成就。是名得修。
七習修。謂如有一現前思惟彼彼諸法起無常等所有善想。及現修習諸餘善法。如是修習是名習修。
八除遣修。謂如有一思惟三摩地所行影像相故除遣諸法根本性相。令不復現依以榍出榍道理。猶如有人以其細榍除遣粗榍。或以身安遣身粗重。如前已說。是名除遣修。
九對治修。謂思惟修習。厭壞對治。斷對治。持對治。遠分對治。是名對治修。此中聞思所生道是厭壞對治。出世間道是斷對治。彼果轉依是持對治。世間修慧道是遠分對治。
十身修。十一戒修
【現代漢語翻譯】 現代漢語譯本 三、影像作意修：指的是或者思惟有分別的毗缽舍那（Vipashyana，觀）品三摩地（Samadhi，定）所行的本境界法同分影像；或者思惟無分別的奢摩他（Shamatha，止）品三摩地所行的本境界法同分影像。像這樣修習，就叫做影像作意修。
四、事究竟作意修：指的是思惟諸法，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是遙遠、鄰近，或者思惟諸法的真如（Tathata，如），窮盡所有。像這樣思惟所有，這樣修習，就叫做事究竟作意修。
五、事成就修：指的是已經證得根本靜慮以及世間和出世間的三摩缽底（Samapatti，等至）。像這樣修習，就叫做事成就修。
六、得修：指的是如果有人依靠初禪靜慮，或者修習無常想，乃至修習死亡想時，這個人所有不現在前的其餘善想，無論是屬於自地，還是屬於下地，以及這些善想所引發的世間和出世間的所有功德，都全部修習，使它們更加增長、猛利、清凈，應當能夠生起，證得這些法，自在成就。這就叫做得修。
七、習修：指的是如果有人現在思惟種種諸法，生起無常等所有善想，以及現在修習各種其餘善法。像這樣修習，就叫做習修。
八、除遣修：指的是如果有人思惟三摩地所行的影像相，因此去除諸法的根本性相，使它們不再顯現，依靠木楔拔出木楔的道理，就像有人用細木楔去除粗木楔，或者用身體的安適去除身體的粗重，如前所述。這就叫做除遣修。
九、對治修：指的是思惟修習厭壞對治、斷對治、持對治、遠分對治。這就叫做對治修。這裡，聞思所生的道是厭壞對治，出世間道是斷對治，它的果轉依是持對治，世間修慧道是遠分對治。
十、身修。
十一、戒修。
【English Translation】 English version Three, Image-oriented Cultivation: This refers to either contemplating the image of the same category of the fundamental realm-dharmas (dharmas, elements of reality) that are the object of the Samadhi (Samadhi, concentration) belonging to the Vipashyana (Vipashyana, insight) category with discrimination; or contemplating the image of the same category of the fundamental realm-dharmas that are the object of the Samadhi belonging to the Shamatha (Shamatha, tranquility) category without discrimination. Cultivating in this way is called image-oriented cultivation.
Four, Matter-culmination-oriented Cultivation: This refers to contemplating all dharmas, whether past, future, or present; whether internal or external; whether coarse or subtle; whether far or near; or contemplating the Suchness (Tathata, suchness) of all dharmas, exhausting all that exists. Cultivating in this way, contemplating all that exists in this way, is called matter-culmination-oriented cultivation.
Five, Matter-accomplishment Cultivation: This refers to having already attained the fundamental Dhyana (Dhyana, meditation) and the mundane and supramundane Samapatti (Samapatti, attainment). Cultivating in this way is called matter-accomplishment cultivation.
Six, Attainment Cultivation: This refers to, for example, someone relying on the first Dhyana, or cultivating the impermanence contemplation, or even cultivating the death contemplation. All other wholesome thoughts of this person that are not presently manifest, whether belonging to their own plane or a lower plane, and all mundane and supramundane merits brought about by those thoughts, are all cultivated, causing them to increase, become more intense, and become purer, so that they should arise and one attains mastery and accomplishment of those dharmas. This is called attainment cultivation.
Seven, Habituation Cultivation: This refers to, for example, someone presently contemplating various dharmas, giving rise to all wholesome thoughts such as impermanence, and presently cultivating various other wholesome dharmas. Cultivating in this way is called habituation cultivation.
Eight, Removal Cultivation: This refers to, for example, someone contemplating the image-aspect that is the object of Samadhi, thereby removing the fundamental nature-aspects of dharmas, causing them to no longer appear, relying on the principle of using a wedge to remove a wedge, just as someone uses a fine wedge to remove a coarse wedge, or uses bodily ease to remove bodily heaviness, as previously explained. This is called removal cultivation.
Nine, Antidote Cultivation: This refers to contemplating and cultivating the antidote of aversion and destruction, the antidote of cessation, the antidote of maintenance, and the antidote of separation. This is called antidote cultivation. Here, the path arising from hearing and thinking is the antidote of aversion and destruction; the supramundane path is the antidote of cessation; its resultant transformation of the basis is the antidote of maintenance; the mundane path of cultivated wisdom is the antidote of separation.
Ten, Body Cultivation.
Eleven, Precept Cultivation.
。十二心修。十三慧修。如其次第依根防護修習三學。當知是名身等修性。
十四少分修。謂思惟諸法起無常等一一善想及修所餘少分善法。是名少分修。
十五遍行修。謂思惟一切法一味真如。如是修習名遍行修。
十六有動修。謂勤方便修無相時。于中間起諸有相修。是名有動修。
十七功行修。謂勤方便修無相時。由功用行無有間缺起無相修。是名功行修。
十八成滿修。謂或依聲聞乘。或依獨覺乘。或依大乘。一切依已轉得一切法自在。如是修習是名成滿修。
如是諸修略有二種。謂有毒修。無毒修。我我所執。雜不雜故。
又此諸修當知對治五種邪執。一眾生邪執。二法邪執。三損減邪執。四差別邪執。五變異邪執。眾生邪執者。謂于諸蘊執有有情作者受者。法邪執者。謂如所言說執有色等自體差別。損減邪執者。謂執諸法一切相。無差別邪執者。謂執諸法我無我等有別體性。變異邪執者。謂執諸法先實有我后成無我。又此諸修略有二種。謂世間修。出世間修。複次頌曰。
修果應當知 三菩提功德 依止轉依性 所作事成就
論曰。因修空故證得妙果。謂依止轉依證三菩提。及得無諍愿智無礙解等無量功德。及所作事圓滿成就。謂即轉依究
【現代漢語翻譯】 現代漢語譯本：十二、心修（Xin Xiu）：指通過防護諸根來修習三學（戒、定、慧），次第進行。這被稱為身等修性。 十三、慧修（Hui Xiu）：指思惟諸法生起無常等各種善念，以及修習其他少分的善法。這被稱為少分修。 十四、遍行修（Bian Xing Xiu）：指思惟一切法都是同一味道的真如（Zhen Ru）。這樣的修習被稱為遍行修。 十五、有動修（You Dong Xiu）：指在努力方便地修習無相（Wu Xiang）時，中間生起各種有相（You Xiang）的修習。這被稱為有動修。 十六、功行修（Gong Xing Xiu）：指在努力方便地修習無相時，通過持續不斷地努力修行，生起無相的修習。這被稱為功行修。 十七、成滿修（Cheng Man Xiu）：指或者依據聲聞乘（Sheng Wen Cheng），或者依據獨覺乘（Du Jue Cheng），或者依據大乘（Da Cheng），一切都依據這些而轉變，從而獲得一切法的自在。這樣的修習被稱為成滿修。 如上所述的各種修習，大致可以分為兩種：有毒修和無毒修。這是因為其中夾雜著我（Wo）和我所（Wo Suo）的執著。 此外，這些修習應當被理解為對治五種邪執：一、眾生邪執；二、法邪執；三、損減邪執；四、差別邪執；五、變異邪執。眾生邪執是指在諸蘊（Zhu Yun）中執著有有情（You Qing）作為作者和受者。法邪執是指如所言說，執著有色等自體差別。損減邪執是指執著諸法一切相都是沒有的。差別邪執是指執著諸法，我（Wo）和無我（Wu Wo）等有不同的體性。變異邪執是指執著諸法，先前確實有我（Wo），後來變成無我（Wu Wo）。此外，這些修習大致可以分為兩種：世間修和出世間修。接下來用頌文來說明： 修習的果報應當知曉，是三菩提的功德， 依靠轉依的體性，所要做的事情都能成就。 論述：因為修習空性（Kong Xing）的緣故，證得妙果。即依靠轉依（Zhuan Yi）證得三菩提（San Pu Ti），以及獲得無諍愿智（Wu Zheng Yuan Zhi）、無礙解（Wu Ai Jie）等無量功德，以及所要做的事情圓滿成就，即轉依（Zhuan Yi）究竟。
【English Translation】 English version: Twelve, Cultivation of Mind (Xin Xiu): Refers to the sequential practice of the Three Learnings (discipline, concentration, and wisdom) by guarding the roots. This is known as the nature of cultivation of body and the like. Thirteen, Cultivation of Wisdom (Hui Xiu): Refers to contemplating the arising of impermanence and other wholesome thoughts regarding all dharmas, as well as cultivating other minor aspects of wholesome dharmas. This is known as minor cultivation. Fourteen, Pervasive Cultivation (Bian Xing Xiu): Refers to contemplating that all dharmas are of the same flavor of Suchness (Zhen Ru). Such cultivation is known as pervasive cultivation. Fifteen, Cultivation with Movement (You Dong Xiu): Refers to the arising of various conditioned cultivations in the midst of diligently and expediently cultivating the unconditioned (Wu Xiang). This is known as cultivation with movement. Sixteen, Cultivation of Effort (Gong Xing Xiu): Refers to the arising of unconditioned cultivation through continuous effort and practice without interruption while diligently and expediently cultivating the unconditioned. This is known as cultivation of effort. Seventeen, Complete Cultivation (Cheng Man Xiu): Refers to relying on either the Sravaka Vehicle (Sheng Wen Cheng), the Pratyekabuddha Vehicle (Du Jue Cheng), or the Mahayana Vehicle (Da Cheng), and transforming through reliance on all of these, thereby attaining mastery over all dharmas. Such cultivation is known as complete cultivation. The above-mentioned cultivations can be broadly classified into two types: cultivation with poison and cultivation without poison. This is because they are mixed with or free from the attachment to 'I' (Wo) and 'mine' (Wo Suo). Furthermore, these cultivations should be understood as antidotes to five types of wrong views: 1. Wrong view of sentient beings; 2. Wrong view of dharmas; 3. Wrong view of diminution; 4. Wrong view of differentiation; 5. Wrong view of alteration. The wrong view of sentient beings refers to the attachment to the belief that there is a sentient being (You Qing) as the agent and recipient within the aggregates (Zhu Yun). The wrong view of dharmas refers to the attachment to the belief that there are distinct differences in the self-nature of form and other elements, as spoken of. The wrong view of diminution refers to the attachment to the belief that all aspects of dharmas are non-existent. The wrong view of differentiation refers to the attachment to the belief that dharmas such as 'I' (Wo) and 'non-I' (Wu Wo) have separate entities. The wrong view of alteration refers to the attachment to the belief that there was indeed an 'I' (Wo) in the beginning, which later became 'non-I' (Wu Wo). Furthermore, these cultivations can be broadly classified into two types: worldly cultivation and transcendental cultivation. Next, the verse states: The result of cultivation should be known as the merits of the Three Bodhis (San Pu Ti), Relying on the nature of transformation, the things to be done are accomplished. Commentary: Because of cultivating emptiness (Kong Xing), one attains wonderful results. That is, relying on transformation (Zhuan Yi), one attains the Three Bodhis (San Pu Ti), and obtains immeasurable merits such as non-contention wisdom (Wu Zheng Yuan Zhi), unobstructed liberation (Wu Ai Jie), and the perfect accomplishment of the things to be done, that is, the ultimate transformation (Zhuan Yi).
竟成滿。
顯揚聖教論成無性品第七
論曰。成空品中已成立眾生無我非法無我。今為成立法無我故說成無性。頌曰。
三自性應知 初遍計所執 次依他起性 最後圓成實
論曰。當知無性不離自性。是故先說三自性義。如是即顯三種無性密意故。說三自性者。謂遍計所執自性。依他起自性。圓成實自性。遍計所執者。所謂諸法依因言說所計自體。依他起者。所謂諸法依諸因緣所生自體。圓成實者。所謂諸法真如自體。頌曰。
三無性應知 不離三自性 由相無生無 及勝義無性
論曰。如是三種自性。當知由三無自性故說三無性。一相無性。謂遍計所執自性。由此自性體相無故。二生無性。謂依他起自性。由此自性緣力所生非自然生故。三勝義無性。謂圓成實自性。由此自性體是勝義。又是諸法無性。故已說三種自性及三無性相。今當顯示成立道理。云何應知。遍計所執皆無自體相。頌曰。
非五事所攝 此外更無有 由名于義轉 二更互為客
論曰。遍計所執自相是無。何以故。五事所不攝故。除五事外更無所有。何等為五。一相二名三分別四真如五正智。問若遍計所執相無有自體。云何能起遍計執耶。答由名于義轉故。謂隨彼假名于義流轉。
【現代漢語翻譯】 現代漢語譯本 竟成滿。
《顯揚聖教論》成無性品第七
論曰：在成空品中已經成立了眾生無我以及法無我。現在爲了成立法無我，所以宣說成無性。頌曰：
應知有三種自性，第一是遍計所執性，其次是依他起性，最後是圓成實性。
論曰：應當知道無性不離自性。因此首先宣說三種自性的意義。這樣就顯示了三種無性的密意。所說的三種自性是：遍計所執自性、依他起自性、圓成實自性。遍計所執性是指：一切諸法依賴言語概念所虛構的自體。依他起性是指：一切諸法依賴各種因緣所生的自體。圓成實性是指：一切諸法的真如自體。
頌曰：
應知有三種無性，不離三種自性。由相無性、生無性以及勝義無性。
論曰：像這樣三種自性，應當知道由於三種無自性，所以宣說三種無性。第一是相無性，指的是遍計所執自性，因為這種自性的體相是虛假的。第二是生無性，指的是依他起自性，因為這種自性是因緣和合而生，並非自然而生。第三是勝義無性，指的是圓成實自性，因為這種自性的本體是勝義諦，並且是諸法無性的真實體現。上面已經說了三種自性以及三種無性的體相，現在應當顯示成立這些觀點的道理。應當如何理解遍計所執沒有自體之相呢？頌曰：
不被五事所包含，此外更沒有其他。由於名言隨著意義流轉，名和義互相作為客體。
論曰：遍計所執的自相是虛無的。為什麼呢？因為它不被五事所包含。除了五事之外，再也沒有其他。這五事是什麼呢？一是相（lakshana），二是名（nama），三是分別（vikalpa），四是真如（tathata），五是正智（jnana）。問：如果遍計所執的相沒有自體，那麼怎麼能生起遍計執呢？答：由於名言隨著意義流轉。也就是說，隨著那些假名在意義上流轉。
【English Translation】 English version Having accomplished perfection.
Manifestation of the Holy Teaching Treatise: Chapter Seven, Accomplishment of No-Self-Nature
Treatise: In the chapter on Accomplishment of Emptiness, the no-self of beings and the no-self of phenomena have already been established. Now, in order to establish the no-self of phenomena, the accomplishment of no-self-nature is explained. Verse:
Three self-natures should be known: first, the completely imputed; second, the dependent arising; and last, the perfectly established.
Treatise: It should be known that no-self-nature is not separate from self-nature. Therefore, the meaning of the three self-natures is explained first. Thus, the hidden meaning of the three no-self-natures is revealed. The three self-natures that are spoken of are: the completely imputed self-nature, the dependent arising self-nature, and the perfectly established self-nature. The completely imputed refers to the self-nature that is imputed to all phenomena based on words and concepts. The dependent arising refers to the self-nature that arises from various causes and conditions. The perfectly established refers to the true suchness self-nature of all phenomena.
Verse:
Three no-self-natures should be known, not separate from the three self-natures: no-self-nature of characteristics, no-self-nature of arising, and ultimate no-self-nature.
Treatise: These three self-natures should be known as being spoken of as three no-self-natures because of the three no-self-natures. First, the no-self-nature of characteristics, which refers to the completely imputed self-nature, because this self-nature has no substantial characteristics. Second, the no-self-nature of arising, which refers to the dependent arising self-nature, because this self-nature arises from the power of conditions and is not naturally arising. Third, the ultimate no-self-nature, which refers to the perfectly established self-nature, because this self-nature is ultimately true and is the no-self-nature of all phenomena. The characteristics of the three self-natures and the three no-self-natures have already been explained. Now, the reasons for establishing these views will be shown. How should it be known that the completely imputed has no self-nature of its own? Verse:
It is not included within the five things, and there is nothing else besides. Because names revolve around meanings, the two mutually act as guests.
Treatise: The self-nature of the completely imputed is non-existent. Why? Because it is not included within the five things. There is nothing else besides the five things. What are the five? First, characteristics (lakshana); second, names (nama); third, conceptualization (vikalpa); fourth, suchness (tathata); and fifth, correct wisdom (jnana). Question: If the characteristics of the completely imputed have no self-nature, how can completely imputed grasping arise? Answer: Because names revolve around meanings. That is, following those provisional names, they revolve around meanings.
世間愚夫執有名義決定相稱真實自性。問云何應知此是邪執。答以二更互為客故。所以者何。以名于義非稱體故。說之為客。義亦如名無所有故。說之為客。云何知然。頌曰。
于名前無覺 多名及不定 于有義無義 轉非理義成
論曰。若義自體如名有者未得名前。此覺于義應先已有。又名多故。一義應有多種自體又名不定故。義之自體亦應不定。何以故。即此一名于所餘義亦施設故。又復此名為于有義轉為于無義轉耶。若於有義轉者。不應道理。即前所說三因緣故。若於無義轉者。即前所說二互為客。道理成就。複次若執義是實有。由名顯瞭如燈照色。不應道理。何以故。頌曰。
取已立名故 余即不能取 如眾生邪執 增益為顛倒
論曰。先取義已。然後立名。非未取義能立名字。已取得義復須顯了。不應道理。又即由此名。余未解者不取得義。燈照了物即不如是。非由此燈余不能取所照了物。又不應執義異名異。由唯依名起義執故。譬如唯有諸行無始流轉自性異生。數習力故於自他相續起眾生邪執。如是于長夜中串習言說熏修心故。由此方便起妄遍計執有諸法。此法邪執猶如眾生妄增益故。當知顛倒。如是顛倒云何與雜染法展轉生起。頌曰。
由熏起依他 依此生顛
【現代漢語翻譯】 現代漢語譯本： 世間的愚昧之人執著于名義，認為名義決定了事物真實不變的自性。（問：）如何得知這是錯誤的執著？（答：）因為名和義二者相互作為客體。為什麼這樣說呢？因為名稱對於事物的意義來說，並不能完全體現其本體，所以說是客體。意義也像名稱一樣，本身並沒有固有的實體，所以也說是客體。（問：）如何得知是這樣的呢？（頌曰：） 『對於名稱之前沒有覺知，名稱繁多且不確定，對於有意義或無意義的事物，名稱的轉變是不合邏輯的。』 （論曰：）如果事物的自性像名稱一樣是真實存在的，那麼在獲得名稱之前，這種對事物的覺知應該已經存在了。而且因為名稱有很多，那麼一個事物應該有多種自性。又因為名稱是不確定的，那麼事物的自性也應該是不確定的。為什麼呢？因為同一個名稱也可以被用來指代其他的事物。而且，這個名稱是指向有意義的事物，還是指向無意義的事物呢？如果是指向有意義的事物，那是不合道理的，因為前面所說的三個原因。如果是指向無意義的事物，那麼前面所說的名和義二者互為客體的道理就成立了。其次，如果認為事物是真實存在的，通過名稱來顯現，就像燈光照亮物體一樣，那也是不合道理的。為什麼呢？（頌曰：） 『因為先取事物然後才立名，所以沒有名字就不能取事物。就像眾生的錯誤執著，增益為顛倒。』 （論曰：）先取事物，然後才建立名稱，沒有取得事物就不能建立名稱。已經取得的事物又需要顯現，這是不合道理的。而且，通過這個名稱，其他不理解的人也不能取得事物的意義，燈光照亮物體就不是這樣，不是因為這個燈光，其他人就不能看到被照亮的物體。而且，不應該執著於事物和名稱是不同的，因為只是依靠名稱才產生對事物的執著。譬如只有諸行（samskara，梵語，指有為法）無始以來流轉，其自性是與生俱來的，由於反覆熏習的力量，對於自身和他人的相續產生眾生的錯誤執著。像這樣，在漫長的黑夜中串習言說，熏修心識，因此通過這種方式產生虛妄的遍計所執，執著于諸法的存在。這種對法的錯誤執著，就像眾生虛妄地增益一樣，應當知道這是顛倒。像這樣的顛倒，是如何與雜染法相互作用，展轉生起的呢？（頌曰：) 『由熏習而生起依他起性（paratantra，梵語，指依他而起的性質），依靠這個而產生顛倒。』
【English Translation】 English version: Foolish people in the world cling to names and definitions, believing that these names determine the true and unchanging nature of things. (Question:) How can we know that this is a wrong attachment? (Answer:) Because name and meaning are mutually objective. Why is that? Because the name, in relation to the meaning of a thing, cannot fully embody its essence, so it is said to be objective. Meaning is also like name, having no inherent entity of its own, so it is also said to be objective. (Question:) How do we know this is so? (Verse:) 'Before a name, there is no awareness; names are many and uncertain; regarding things with or without meaning, the transformation of names is illogical.' (Treatise:) If the self-nature of a thing were as real as its name, then this awareness of the thing should already exist before the name is obtained. Moreover, because there are many names, one thing should have multiple self-natures. Also, because names are uncertain, the self-nature of a thing should also be uncertain. Why? Because the same name can also be used to refer to other things. Furthermore, does this name refer to a thing with meaning or a thing without meaning? If it refers to a thing with meaning, that is illogical, because of the three reasons mentioned earlier. If it refers to a thing without meaning, then the principle of name and meaning being mutually objective, as mentioned earlier, is established. Secondly, if one believes that things are real and are revealed through names, like a lamp illuminating an object, that is also illogical. Why? (Verse:) 'Because one first grasps the thing and then establishes the name, so without a name, one cannot grasp the thing. Like the wrong attachments of sentient beings, adding to it is delusion.' (Treatise:) One first grasps the thing and then establishes the name; one cannot establish a name without grasping the thing. It is illogical that a thing that has already been grasped needs to be revealed again. Moreover, through this name, others who do not understand cannot grasp the meaning of the thing; it is not like a lamp illuminating an object, where others cannot see the illuminated object because of the lamp. Furthermore, one should not cling to the idea that things and names are different, because the attachment to things arises only based on names. For example, there are only the samskaras (samskara, Sanskrit, referring to conditioned phenomena) flowing from beginningless time, whose nature is innate; due to the power of repeated conditioning, the wrong attachment of sentient beings arises towards their own and others' continuums. In this way, through the long night of habitual speech and the cultivation of consciousness, the false conceptual constructions arise, clinging to the existence of dharmas. This wrong attachment to dharmas, like the false additions of sentient beings, should be known as delusion. How do such delusions interact with defiled phenomena and arise in succession? (Verse:) 'From conditioning arises dependent origination (paratantra, Sanskrit, referring to the nature of arising dependently), and relying on this, delusion arises.'
倒 如是互為緣 展轉生相續
論曰。由此顛倒熏習力故。后依他果自性得生。又依此果后時復生。法執顛倒。如是二法更互為緣。生死展轉相續不斷。已說成立道理。今當顯示遍計所執自性差別。頌曰。
自性與差別 有覺悟隨眠 加行名遍計 又當知五種
論曰。由有六種遍計差別故。遍計所執自性亦有六種。何等名為六種遍計。一自性遍計。謂遍計色等實有自相。二差別遍計。謂遍計色等決定實有有色無色有見無見等諸差別相。三覺悟遍計。謂善名言者所有遍計。四隨眠遍計。謂不善名言者所有遍計。五加行遍計。此復五種。一貪愛加行。二瞋恚加行。三合會加行。四別離加行。五隨舍加行。六名遍計。此復二種。一文字所起。二非文字所起。非文字所起者。如有計執。此為何物。云何此物。此物是何。此物云何。文字所起者。如有計執。此為此物。此物如是。或色或乃至識。或有為或無為。或常或無常。或善或不善或無記如是等。
複次遍計所執自性。當知復由五種遍計。何等為五。一依名遍計。義自性。二依義遍計。名自性。三依名遍計。名自性。四依義遍計。義自性。五依二遍計。二自性。依名遍計。義自性者。如有計執。此物既名為色。必應定有色體真實。此物既名
【現代漢語翻譯】 現代漢語譯本 如是互相成為因緣，輾轉相生，相續不斷。
論曰：由於這種顛倒的熏習力量，後來的依他起果自性得以產生。又依靠這個果，之後又會產生法執顛倒。像這樣，兩種法互相成為因緣，生死輪迴輾轉相續，永無止息。前面已經說明了成立的道理，現在應當顯示遍計所執自性的差別。頌曰：
自性與差別，有覺悟隨眠，加行名遍計，又當知五種。
論曰：由於有六種遍計差別，所以遍計所執自性也有六種。哪六種遍計呢？第一是自性遍計，即遍計色等事物實有自體之相。第二是差別遍計，即遍計色等事物決定實有有色、無色、有見、無見等各種差別之相。第三是覺悟遍計，即善於言辭者所具有的遍計。第四是隨眠遍計，即不善於言辭者所具有的遍計。第五是加行遍計，這又分為五種：一是貪愛加行，二是瞋恚加行，三是合會加行，四是別離加行，五是隨舍加行。第六是名遍計，這又分為兩種：一是文字所起，二是非文字所起。非文字所起，例如有人計執：『這是什麼？』『這個是什麼？』『這個東西是什麼？』『這個東西怎麼樣？』文字所起，例如有人計執：『這個是這個東西』，『這個東西是這樣』，或者是色，或者是識，或者是有為，或者是無為，或者是常，或者是無常，或者是善，或者是不善，或者是無記等等。
再次，遍計所執自性，應當知道又由五種遍計產生。哪五種呢？一是依名遍計義自性，二是依義遍計名自性，三是依名遍計名自性，四是依義遍計義自性，五是依二遍計二自性。依名遍計義自性，例如有人計執：『這個東西既然名為色（rupa），必定應該有色體的真實存在。』這個東西既然名為
【English Translation】 English version Thus, they are mutually conditioned, arising and continuing in succession.
Treatise: Due to the power of this reversed habitual practice, the dependent-arising nature of the result is produced. Moreover, relying on this result, the reversed conceptualization of dharma-attachment arises later. In this way, these two dharmas mutually condition each other, and the cycle of birth and death continues uninterrupted. Having explained the principle of establishment, now we shall reveal the distinctions of the self-nature of what is conceptually constructed. The verse says:
Self-nature and distinctions, with awareness and latent tendencies, actions are called conceptual construction; also, know that there are five kinds.
Treatise: Because there are six kinds of conceptual distinctions, the self-nature of what is conceptually constructed also has six kinds. What are the six kinds of conceptual construction? First is the conceptual construction of self-nature, which is the conceptualization that things like form (rupa) have real self-characteristics. Second is the conceptual construction of distinctions, which is the conceptualization that things like form definitely have real distinctions such as having form, being formless, being visible, being invisible, and so on. Third is the conceptual construction of awareness, which is the conceptual construction possessed by those who are skilled in language. Fourth is the conceptual construction of latent tendencies, which is the conceptual construction possessed by those who are not skilled in language. Fifth is the conceptual construction of actions, which is further divided into five types: first, the action of attachment; second, the action of aversion; third, the action of aggregation; fourth, the action of separation; and fifth, the action of abandonment. Sixth is the conceptual construction of names, which is further divided into two types: first, that which arises from words; and second, that which does not arise from words. That which does not arise from words is like someone conceptually grasping: 'What is this?' 'What is this thing?' 'What is this object?' 'How is this object?' That which arises from words is like someone conceptually grasping: 'This is this thing,' 'This thing is like this,' either form (rupa) or even consciousness (vijnana), either conditioned (samskrta) or unconditioned (asamskrta), either permanent (nitya) or impermanent (anitya), either wholesome (kusala) or unwholesome (akusala) or neutral (avyakrta), and so on.
Furthermore, the self-nature of what is conceptually constructed, you should know, is also produced by five kinds of conceptual construction. What are the five? First is relying on name to conceptually construct the self-nature of meaning; second is relying on meaning to conceptually construct the self-nature of name; third is relying on name to conceptually construct the self-nature of name; fourth is relying on meaning to conceptually construct the self-nature of meaning; and fifth is relying on both to conceptually construct the self-nature of both. Relying on name to conceptually construct the self-nature of meaning is like someone conceptually grasping: 'Since this thing is named form (rupa), it must definitely have a real form-essence.' Since this thing is named
為受想行識必應定有受想行識體性真實。依義遍計。名自性者。如有計執。此物名色。為不名色。此物名受想行識。為不名受想行識。依名遍計。名自性者。如有計執。不了物體但知種種分別色名。不了物體但知種種分別受想行識。名依義遍計。義自性者。如有計執。不了色名但於色體種種分別。不了受想行識名但于受想行識體性種種分別。依二遍計。二自性者。如有計執。此物是色體性。名之為色。此物是受想行識體性。名受想行識。已說遍計所執自性差別。此遍計執由妄分別故生。此分別差別今當更說。頌曰。
分別有八種 能生於三事 分別體應知 二界心心法
論曰。八種分別能生三事。何等為三。一分別戲論所依緣事。二見我慢事。三貪愛等事。
八種分別者。一自性分別。謂於色等想事分別色等所有自性。二差別分別。謂即於色等想事起諸分別。此有色此無色。此有見此無見。此有對此無對。如是等無量差別。以自性分別為依處故。分別種種差別之義。三總執分別。謂即於色等想事所立我及有情命者生者等。假想施設所引分別。由於積聚多法總執為因分別轉故。又于舍軍林等及於飲食衣乘等想事。所立舍等假想施設所引尋思。四我分別。謂若事有漏有取。長時數習我執所聚。由數
【現代漢語翻譯】 現代漢語譯本：如果有人認為受、想、行、識必然有其固定的、真實的體性，這是依于意義的遍計所執的自性。例如，有人執著地說：『這個東西名為色』，或者『這個東西不名為色』；『這個東西名為受、想、行、識』，或者『這個東西不名為受、想、行、識』。這是依于名稱的遍計所執的自性。例如，有人執著于不瞭解物體的本質，只知道對各種色名進行分別；不瞭解物體的本質，只知道對各種受、想、行、識進行分別。這是依于意義的遍計所執的自性。例如，有人執著于不瞭解色的名稱，只對色的體性進行各種分別；不瞭解受、想、行、識的名稱，只對受、想、行、識的體性進行各種分別。這是依於二者的遍計所執的自性。例如，有人執著地說：『這個東西是色的體性，所以名為色』；『這個東西是受、想、行、識的體性，所以名為受、想、行、識』。以上已經說明了遍計所執自性的差別。這種遍計所執是由於虛妄分別而產生的。現在將進一步說明這種分別的差別。頌曰： 『分別有八種，能生於三事，分別體應知，二界心心法。』 論曰：八種分別能夠產生三種事情。哪三種呢？第一，分別戲論所依的緣事；第二，產生我慢的事情；第三，產生貪愛等煩惱的事情。 八種分別是指：第一，自性分別。即對於色等想事，分別色等所有的自性。第二，差別分別。即對於色等想事，產生各種分別，例如『此有色，此無色』，『此有見，此無見』，『此有對，此無對』等等，有無量差別。因為自性分別作為依處，所以能夠分別種種差別的意義。第三，總執分別。即對於色等想事，所建立的『我』以及『有情』(sentient beings)，『命者』(life-force)，『生者』(beings)等等，這些假想施設所引發的分別。由於積聚多種法，總執為『我』，因此分別得以產生。又如對於房屋(舍，house)，軍隊(軍，army)，森林(林，forest)等，以及對於飲食、衣服、車乘等想事，所建立的房屋等假想施設所引發的尋思。第四，我分別。即對於有漏、有取的法，長時間、多次串習我執所聚集的。
【English Translation】 English version: If someone believes that sensation (受, shou), conception (想, xiang), volition (行, xing), and consciousness (識, shi) must have fixed and real natures, this is the self-nature grasped by pervasive computation based on meaning (依義遍計, yi yi bian ji). For example, someone clings to saying: 'This thing is named form (色, se),' or 'This thing is not named form'; 'This thing is named sensation, conception, volition, and consciousness,' or 'This thing is not named sensation, conception, volition, and consciousness.' This is the self-nature grasped by pervasive computation based on name (依名遍計, yi ming bian ji). For example, someone clings to not understanding the essence of objects, only knowing to differentiate various names of form; not understanding the essence of objects, only knowing to differentiate various sensations, conceptions, volitions, and consciousness. This is the self-nature grasped by pervasive computation based on meaning. For example, someone clings to not understanding the names of form, only differentiating the nature of form in various ways; not understanding the names of sensation, conception, volition, and consciousness, only differentiating the nature of sensation, conception, volition, and consciousness in various ways. This is the self-nature grasped by pervasive computation based on both. For example, someone clings to saying: 'This thing is the nature of form, therefore it is named form'; 'This thing is the nature of sensation, conception, volition, and consciousness, therefore it is named sensation, conception, volition, and consciousness.' The differences of the self-nature grasped by pervasive computation have been explained above. This pervasive computation arises from false discrimination. Now, the differences of this discrimination will be further explained. A verse says: 'Discrimination has eight kinds, able to produce three things, the nature of discrimination should be known, the mind and mental factors of the two realms.' The treatise says: Eight kinds of discrimination are able to produce three things. What are the three? First, the object of conditions on which the discrimination of discursive thought relies; second, the matter of generating pride; third, the matter of generating craving and other afflictions. The eight kinds of discrimination are: First, self-nature discrimination. That is, with respect to phenomena such as form, discriminating the self-nature of all forms. Second, difference discrimination. That is, with respect to phenomena such as form, generating various discriminations, such as 'this has form, this has no form,' 'this has visibility, this has no visibility,' 'this has opposition, this has no opposition,' and so on, with countless differences. Because self-nature discrimination serves as the basis, it is able to discriminate the meanings of various differences. Third, general grasping discrimination. That is, with respect to phenomena such as form, the establishment of 'I' and 'sentient beings' (有情, you qing), 'life-force' (命者, ming zhe), 'beings' (生者, sheng zhe), etc., the discriminations induced by these imagined constructs. Because of the accumulation of many dharmas, the general grasping of 'I' arises, and thus discrimination can arise. Also, with respect to houses (舍, she), armies (軍, jun), forests (林, lin), etc., and with respect to phenomena such as food, clothing, vehicles, etc., the reflections induced by the imagined constructs of houses, etc. Fourth, 'I' discrimination. That is, with respect to dharmas that are defiled and grasped, the accumulation of clinging to 'I' through prolonged and repeated practice.
習邪執自見處事為緣所起虛妄分別。五我所分別。謂若事有漏有取。長時數習我所執所聚。由數習邪執自見處事為緣所起虛妄分別。六愛分別。謂緣凈妙可意事境分別。七不愛分別。謂緣不凈妙不可意事境分別。八愛不愛俱相違分別。謂緣凈不凈可意不可意俱離事境分別。
如是略說有二種。謂分別自體。及分別所依所緣事。此中自性分別。差別分別。總執分別。此三分別能生分別戲論所依事。分別戲論所緣事。謂色等想事為依緣故。名想言說所攝名想言說所顯分別戲論。即於此事分別計度無量種種眾多差別。此中我分別。我所分別。此二分別能生余見根本及慢根本身見及能生余慢根本我慢。此中愛分別。不愛分別。俱相違分別。如其所應生貪瞋癡。是故如是八種分別為起此三種事。若欲略說分別體性。所謂三界諸心心法。複次頌曰。
由二縛所縛 堅執二自性 故二縛解脫 正無得無見
論曰。起前所說諸分別時。即為二縛所縛。所謂相縛及粗重縛。由此二縛執二自性。謂執依他起自性及遍計所執自性。是故解脫二種縛已。於二自性正無所得及無所見。所以者何。由遍計所執自性畢竟無故。不可得依他起自性。雖復是有不取相故無所見。如是成立遍計所執自性已。為欲成立依他起自性故。當
【現代漢語翻譯】 現代漢語譯本： 五、邪執自見處事為緣所起虛妄分別：這是指由於長期反覆地執著于『我所』（屬於我的事物），以及由反覆的邪見和固執己見所導致的、以事物為條件而產生的虛妄分別。 六、我所分別：這是指對於有缺陷、有執取的事物，長期不斷地執著，從而產生的『我所』的執著。 七、愛分別：這是指對於清凈、美好、令人喜愛的事物或境界所產生的分別。 八、不愛分別：這是指對於不清凈、醜陋、令人厭惡的事物或境界所產生的分別。 九、愛不愛俱相違分別：這是指對於既非清凈也非不清凈，既非可愛也非不可愛的事物或境界所產生的分別。
總而言之，分別可以分為兩種：分別是分別的自體，以及分別所依賴和所緣的事物。其中，自性分別、差別分別、總執分別這三種分別，能夠產生分別戲論所依賴的事物，以及分別戲論所緣的事物。這些事物，比如色等想事，因為是分別戲論所依賴的條件和所緣的對象，所以被稱為名想言說所包含和所表達的分別戲論。人們就這些事物進行分別、計度，產生無數種類的差別。 其中，我分別和我所分別這兩種分別，能夠產生其他見解的根本，以及我慢的根本，比如身見，以及能夠產生其他我慢的根本，比如我慢。 其中，愛分別、不愛分別、俱相違分別，分別產生貪、嗔、癡。因此，這八種分別是爲了產生這三種煩惱而存在的。如果要簡略地說分別的體性，那就是三界中的各種心和心法。 接下來，頌文說：
『由二縛所縛，堅執二自性，故二縛解脫，正無得無見。』
論曰：當產生前面所說的各種分別時，就會被兩種束縛所束縛，即相縛和粗重縛。由於這兩種束縛，執著于兩種自性，即執著于依他起自性（緣起性）和遍計所執自性（虛妄分別性）。因此，解脫了這兩種束縛之後，對於這兩種自性，就真正地無所得，也無所見。為什麼呢？因為遍計所執自性畢竟是虛無的，所以不可得；而依他起自性雖然存在，但不執著於它的表相，所以無所見。這樣成立了遍計所執自性之後，爲了成立依他起自性，接下來應當……
【English Translation】 English version: 5. Wrongful Attachment Arising from Self-Views and Conditions: This refers to the false discriminations that arise from prolonged attachment to 'mine' (things belonging to me), and from repeated wrong views and stubborn self-opinions, conditioned by things. 6. 'Mine' Discrimination (我所分別, Wǒ suǒ fēnbié): This refers to the prolonged and continuous attachment to flawed and graspable things, resulting in the clinging to 'mine'. 7. Affectionate Discrimination (愛分別, Ài fēnbié): This refers to the discriminations that arise towards pure, beautiful, and pleasing things or states. 8. Unaffectionate Discrimination (不愛分別, Bù ài fēnbié): This refers to the discriminations that arise towards impure, ugly, and displeasing things or states. 9. Affectionate and Unaffectionate Contradictory Discrimination (愛不愛俱相違分別, Ài bù ài jù xiāngwéi fēnbié): This refers to the discriminations that arise towards things or states that are neither pure nor impure, neither pleasing nor displeasing.
In summary, discriminations can be divided into two types: the self-nature of discrimination itself, and the things that discriminations rely on and are directed towards. Among these, the self-nature discrimination, the differential discrimination, and the comprehensive grasping discrimination can generate the things that the play of discrimination relies on, and the things that the play of discrimination is directed towards. These things, such as form and thought, are called the play of discrimination contained and expressed by names and thoughts because they are the conditions and objects that the play of discrimination relies on. People discriminate and speculate about these things, producing countless kinds of differences. Among these, the self-discrimination (我分別, Wǒ fēnbié) and the 'mine' discrimination (我所分別, Wǒ suǒ fēnbié) can generate the root of other views and the root of arrogance, such as the view of self, and can generate the root of other arrogance, such as self-arrogance. Among these, affectionate discrimination (愛分別, Ài fēnbié), unaffectionate discrimination (不愛分別, Bù ài fēnbié), and contradictory discrimination (俱相違分別, Jù xiāngwéi fēnbié) respectively generate greed, anger, and delusion. Therefore, these eight types of discriminations exist to generate these three afflictions. If one wants to briefly describe the nature of discrimination, it is the various minds and mental factors in the three realms. Next, the verse says:
'Bound by two bonds, firmly grasping two natures, therefore, liberated from two bonds, truly without attainment and without seeing.'
Commentary: When the various discriminations mentioned earlier arise, one becomes bound by two bonds, namely the bond of appearance and the bond of heaviness. Due to these two bonds, one clings to two natures, namely clinging to the dependent nature (依他起自性, Yī tā qǐ zìxìng) and the completely imputed nature (遍計所執自性, Biàn jì suǒ zhí zìxìng). Therefore, after liberating from these two bonds, one truly has no attainment and no seeing regarding these two natures. Why? Because the completely imputed nature is ultimately non-existent, so it cannot be attained; and although the dependent nature exists, one does not cling to its appearance, so there is no seeing. Having established the completely imputed nature in this way, in order to establish the dependent nature, one should next...
說成立道理。頌曰。
假有所依因 若異壞二種 雜染可得故 當知依他有
論曰。不應宣說諸法唯是假有。何以故假法必有所依因故。非無實物假法成立。若異此者。無實物故假亦是無。即應破壞二法。二法壞故。雜染之法應不可得。由雜染法現可得故。當知必有依他起自性。複次此依他起自性有何相貌。頌曰。
相粗重為體 此更互緣生 非自然是有 故說生無性
論曰。此依他起自性以相及粗重為體。云何說為依他起。由此二種更互為緣而得生故。謂相為緣起于粗重。粗重為緣又能生相。若爾何故名生無性。謂緣力所生非自然有故。複次此依他起自性。為決定有為決定無。頌曰。
非決定有無 一切種皆許 通假實二性 世俗說為有
論曰。依他起自性非如施設決定是有。亦非一切決定是無。故一切種非有非無。然許一切種皆可言說。謂若有若無。亦有亦無。非有非無。問此依他起自性。為是實有為是假有。答應知此性通假實有。問為由世俗故有。為由勝義故有。答當知由世俗故說之為有。複次頌曰。
宣說我法用 皆名為世俗 當知勝義諦 謂七種真如
論曰。世俗諦者。當知宣說我法作用已。如攝凈義品中說。勝義諦者。謂七種真如。
【現代漢語翻譯】 現代漢語譯本： 說成立的道理。總結說： 『假法有所依賴的因，如果與所依之因相異，則會破壞假法和所依之因這兩種法；因為雜染之法是可以獲得的，應當知道有依他起自性。』 論述：不應該宣說諸法唯是假有。為什麼呢？因為假法必定有所依賴的因。如果沒有實物，假法就不能成立。如果與此不同，因為沒有實物，假法也應是無。這樣就應破壞假法和實物這兩種法。兩種法被破壞后，雜染之法就應該不可得。由於雜染之法現在可以獲得，應當知道必定有依他起自性。再次，這依他起自性有什麼樣的相貌呢？總結說： 『相和粗重是它的體性，這二者互相為緣而生。不是自然而有的，所以說它是生無自性。』 論述：這依他起自性以相和粗重為體性。為什麼說它是依他起呢？因為這兩種（相和粗重）互相為緣而得以產生。意思是說，相作為緣而生起粗重，粗重作為緣又能生起相。如果這樣，為什麼又叫它生無自性呢？因為它是緣的力量所生，不是自然而有的。再次，這依他起自性，是決定有，還是決定無呢？總結說： 『不是決定有，也不是決定無，一切種類都允許（對它進行言說）。它貫通假有和實有這兩種自性，在世俗諦中說它是有的。』 論述：依他起自性不像施設那樣決定是有，也不是一切都決定是無。所以一切種類，非有非無都可以說。然而允許一切種類都可以言說，無論是說它有，還是說它無，或者說它亦有亦無，或者說它非有非無。問：這依他起自性，是實有，還是假有？答：應當知道此自性貫通假有和實有。問：是由世俗諦的緣故而有，還是由勝義諦的緣故而有？答：應當知道由世俗諦的緣故說它是有的。再次，總結說： 『宣說我法的作用，都叫做世俗諦。應當知道勝義諦，是指七種真如。』 論述：世俗諦，應當知道是宣說我法的作用之後。如《攝凈義品》中所說。勝義諦，是指七種真如（Seven kinds of suchness）。
【English Translation】 English version: Explaining the principle of establishment. A verse says: 'The dependent-arising (依他, paratantra) has a cause to rely on. If it is different, it destroys both. Because defilement is attainable, one should know that dependent-arising exists.' Treatise: It should not be declared that all dharmas are only provisionally existent (假有, prajñaptisat). Why? Because provisional dharmas must have a cause to rely on. Without a real entity, provisional dharmas cannot be established. If it is different from this, because there is no real entity, the provisional should also be non-existent. This would destroy the two dharmas. Because the two dharmas are destroyed, the defiled dharmas should be unattainable. Because defiled dharmas are now attainable, one should know that dependent-arising nature (依他起自性, paratantra-svabhava) must exist. Furthermore, what is the appearance of this dependent-arising nature? A verse says: 'Appearance and coarseness are its essence. These arise mutually dependent. It is not naturally existent, therefore it is said to be without inherent existence (生無性, anutpada-nihsvabhava).' Treatise: This dependent-arising nature takes appearance and coarseness as its essence. Why is it called dependent-arising? Because these two (appearance and coarseness) arise mutually dependent. That is to say, appearance arises as a condition for coarseness, and coarseness arises as a condition for appearance. If so, why is it called without inherent existence? Because it is produced by the power of conditions, it is not naturally existent. Furthermore, is this dependent-arising nature definitely existent or definitely non-existent? A verse says: 'It is not definitely existent or non-existent. All kinds are permissible. It pervades both provisional and real natures. In conventional truth (世俗, samvrti), it is said to exist.' Treatise: Dependent-arising nature is not definitely existent like a designation, nor is it definitely non-existent in all respects. Therefore, all kinds, neither existent nor non-existent, can be said. However, it is permissible to say all kinds, whether it exists, or it does not exist, or it both exists and does not exist, or it neither exists nor does not exist. Question: Is this dependent-arising nature really existent or provisionally existent? Answer: One should know that this nature pervades both provisional and real existence. Question: Is it existent because of conventional truth or because of ultimate truth (勝義, paramartha)? Answer: One should know that it is said to exist because of conventional truth. Furthermore, a verse says: 'Declaring the function of self and dharma, all are called conventional truth. One should know that ultimate truth refers to the seven kinds of suchness (真如, tathata).' Treatise: Conventional truth, one should know, is after declaring the function of self and dharma, as said in the chapter on 'Collecting the Meaning of Purity'. Ultimate truth refers to the seven kinds of suchness.
已如攝事品中說。複次頌曰。
圓成實自性 二最勝智義 無有諸戲論 遠離一異性
論曰。此勝義諦。當知即是圓成實自性。問何因緣故七種真如名勝義諦。答由是二最勝智所行故。謂出世間智及此後得世間智。由此勝義無戲論故。非余智境。又此勝義無戲論故。于有相法離一異性。何以故。由此真如於有相法不可說異亦非不異故。複次頌曰。
清凈之所緣 常無有變異 善性及樂性 一切皆成就
論曰。由勝義諦離一異性故。當知即是清凈所緣性。何以故。由緣此境得心清凈故。當知亦是常。於一切時性無變異故。又由清凈所緣故。當知是善。以是常故當知是樂。複次頌曰。
實勝義無性 戲論我無故 依他無彼相 此勝義無性
論曰。圓成實自性。由勝義無性故說為無性。何以故。由此自性即是勝義亦是無性。由無戲論我法性故。是故圓成實自性。是勝義故。及無戲論性故。說為勝義無性。應知于依他起自性。由異相故。亦得建立為勝義無性。何以故。由無勝義性故。複次如前所說有五種相。謂能詮相。所詮相。此二相屬相。執著相。不執著相。又有三相。謂遍計所執相。依他起相。圓成實相。為五攝三。為三攝五耶。頌曰。
依三相應知 建立五種
相 彼如其所應 別別有五業
論曰。當知依三自相建立五相。所以者何。初及第二依三自相。第三依遍計所執相。第四依依他起相。第五依圓成實相。又三自性一一各有五業。已如攝凈義品中說。複次前成空品所遮眾生執。今此品中所遮法執。此二種執誰從誰生。頌曰。
法執故愚夫 起彼眾生執 彼除覺法性 覺法我執斷
論曰。由法執故世間愚夫起眾生執。除眾生執現起纏故覺法實性。覺法性故法執永斷。法執斷時當知亦斷眾生執隨眠。複次於何未斷而成雜染。於何斷滅得成清凈。頌曰。
于依他執初 熏習成雜染 無執圓成實 熏習成清凈 雜染有漏性 清凈則無漏 此當知轉依 不思議二種
論曰。于依他起自性執著初自性故。起于熏習則成雜染。當知圓成實自性無執著故。起于熏習則成清凈。雜染即是有漏性。清凈即是無漏性。此無漏性當知即是轉依相。又此轉依不可思議及有二種。云何不可思議。頌曰。
真實及自體 寂靜與功德 一切不思議 當知由四道
論曰。如是轉依不可思議由四道理。一由真實。謂是常故。二由自體。謂非有色非無色如是等故。三由寂靜謂寂靜住故。四由功德謂此轉依有威德故。又此轉依不可思議由四
【現代漢語翻譯】 現代漢語譯本 相 彼如其所應 別別有五業
論曰：應當知道，依據三種自相（sva-lakṣaṇa）建立五種相。為什麼這樣說呢？最初和第二種相依據三種自相，第三種相依據遍計所執相（parikalpita-lakṣaṇa），第四種相依據依他起相（paratantra-lakṣaṇa），第五種相依據圓成實相（pariniṣpanna-lakṣaṇa）。而且，三種自性各自有五種業，這已經在《攝凈義品》中說過了。再者，前面《成空品》所遮止的是眾生執，現在這一品中所遮止的是法執。這兩種執著，哪一種是從哪一種產生的呢？頌曰：
法執故愚夫 起彼眾生執 彼除覺法性 覺法我執斷
論曰：由於法執的緣故，世間的愚夫生起眾生執。去除眾生執，顯現纏縛的緣故，覺悟法的真實自性。覺悟法性，法執就永遠斷除了。法執斷除的時候，應當知道眾生執的隨眠（anuśaya）也斷除了。再者，在什麼情況下沒有斷除而形成雜染，在什麼情況下斷滅而成就清凈呢？頌曰：
于依他執初 熏習成雜染 無執圓成實 熏習成清凈 雜染有漏性 清凈則無漏 此當知轉依 不思議二種
論曰：對於依他起自性執著最初的自性，生起熏習，就形成了雜染。應當知道，圓成實自性沒有執著，生起熏習，就成就了清凈。雜染就是有漏性，清凈就是無漏性。這無漏性應當知道就是轉依相。而且，這轉依不可思議，並且有兩種。怎麼樣不可思議呢？頌曰：
真實及自體 寂靜與功德 一切不思議 當知由四道
論曰：像這樣的轉依不可思議，由四種道理。一是由真實，因為它是常的緣故。二是由自體，因為它不是有色也不是無色等等的緣故。三是由寂靜，因為它是寂靜住的緣故。四是由功德，因為這轉依有威德的緣故。而且，這轉依不可思議由四種……
【English Translation】 English version Aspects They, as it should be, Each has five functions.
Treatise: It should be known that five aspects are established based on the three self-natures (sva-lakṣaṇa). Why is this so? The first and second aspects are based on the three self-natures. The third aspect is based on the imagined nature (parikalpita-lakṣaṇa). The fourth aspect is based on the dependent nature (paratantra-lakṣaṇa). The fifth aspect is based on the perfectly established nature (pariniṣpanna-lakṣaṇa). Moreover, each of the three self-natures has five functions, as already explained in the chapter on 'Compendium of Pure Meaning'. Furthermore, what was negated in the previous chapter on 'Establishing Emptiness' was the attachment to beings. What is negated in this chapter is the attachment to phenomena. Which of these two attachments arises from which? The verse says:
Due to attachment to phenomena, foolish beings Arise with attachment to beings. Removing that, realizing the nature of phenomena, Realizing the Dharma, self-attachment is severed.
Treatise: Due to attachment to phenomena, worldly foolish beings give rise to attachment to beings. By removing attachment to beings, the nature of phenomena is realized because of the manifestation of afflictions. By realizing the nature of phenomena, attachment to phenomena is permanently severed. When attachment to phenomena is severed, it should be known that the latent tendencies (anuśaya) of attachment to beings are also severed. Furthermore, in what state is it not severed and becomes defiled, and in what state is it severed and becomes pure? The verse says:
In the dependent, attachment initially Habituates and becomes defiled. Without attachment, the perfectly established Habituates and becomes pure. Defilement is of the nature of outflows, Purity is without outflows. This should be known as transformation of the basis, Inconceivable and of two kinds.
Treatise: In the dependent nature, attachment to the initial self-nature gives rise to habituation, which then becomes defiled. It should be known that in the perfectly established nature, without attachment, the arising of habituation leads to purity. Defilement is of the nature of outflows, while purity is without outflows. This outflow-free nature should be known as the aspect of transformation of the basis. Moreover, this transformation of the basis is inconceivable and of two kinds. How is it inconceivable? The verse says:
Truth and self-nature, Tranquility and qualities, All are inconceivable, It should be known, due to four paths.
Treatise: Such a transformation of the basis is inconceivable due to four reasons. First, due to truth, because it is permanent. Second, due to self-nature, because it is neither form nor formless, and so on. Third, due to tranquility, because it abides in tranquility. Fourth, due to qualities, because this transformation of the basis has power and virtue. Moreover, this transformation of the basis is inconceivable due to four...
種道方乃證得。謂四種正行。四種尋思。四如實智。四種境事。何等為四。一遍滿境。二凈行境。三善巧境。四凈惑境。此中遍滿境復有四種。一有分別影像。二無分別影像。三事究竟四所作成就。有分別影像者。謂所知事同分三摩地所行毗缽舍那境。無分別影像者。謂所知事同分三摩地所行奢摩他竟。事究竟者。謂盡所有性及如所有性。所作成就者。謂轉依及依此無分別智。凈行境有五種。一不凈。二慈悲。三緣起。四界差別。五入出息念。善巧境有五種。謂蘊善巧。界善巧。處善巧緣起善巧。處非處善巧。凈惑境。謂世間道有二。下地粗性。上地靜性等。出世間道有四聖諦等。複次如前所說有二種轉依。何等為二。謂聲聞菩薩轉依差別。頌曰。
聲聞有二種 趣寂趣菩提 依止變化身 趣無上正覺 諸聲聞轉依 厭皆修所得 菩薩方便修 無二智依止 不住生滅故 諸佛智無上 利樂諸有情 不思議無二
論曰。聲聞轉依當知復有二種。一趣寂滅。二趣菩提。問聲聞無學永盡後有。云何能證阿耨多羅三藐三菩提。答依變化身住能證菩提非業報身又聲聞轉依以于流轉背修故得。菩薩轉依以方便修及無二智為依止故得。云何以方便修。謂由無間達法性故。所緣大故。發起最勝勤精進
【現代漢語翻譯】 現代漢語譯本： 通過修習正道才能證得。這裡所說的正道是指四種正行、四種尋思、四種如實智和四種境事。什麼是這四種境事呢？分別是：一、遍滿境；二、凈行境；三、善巧境；四、凈惑境。 遍滿境又有四種：一、有分別影像；二、無分別影像；三、事究竟；四、所作成就。有分別影像，指的是在所知的事物上，通過同分三摩地（Samadhi，專注）所行的毗缽舍那（Vipassanā，內觀）之境。無分別影像，指的是在所知的事物上，通過同分三摩地所行的奢摩他（Śamatha，止）之境。事究竟，指的是盡所有性（一切事物的所有方面）和如所有性（事物本來的真實面貌）。所作成就，指的是轉依（轉變所依）以及依此而生的無分別智。 凈行境有五種：一、不凈觀；二、慈悲觀；三、緣起觀；四、界差別觀；五、入出息念（Anapanasati，呼吸念）觀。 善巧境有五種：即蘊善巧、界善巧、處善巧、緣起善巧、處非處善巧。 凈惑境，指的是世間道有兩種，即下地粗性，上地靜性等。出世間道有四聖諦等。 此外，如前所述，有兩種轉依。是哪兩種呢？即聲聞（Śrāvaka，聽聞佛法而證悟者）和菩薩（Bodhisattva，為利益眾生而發願成佛者）的轉依差別。頌文說： 『聲聞有二種，趣寂趣菩提，依止變化身，趣無上正覺，諸聲聞轉依，厭皆修所得，菩薩方便修，無二智依止，不住生滅故，諸佛智無上，利樂諸有情，不思議無二。』 論述：聲聞的轉依，應當知道也有兩種：一是趣向寂滅，二是趣向菩提。有人問：聲聞的無學（不再需要學習者）已經永遠斷盡了後有，怎麼還能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）呢？回答是：依靠變化身而住才能證得菩提，而不是業報身。而且，聲聞的轉依，是通過對流轉的厭離和背離修習而得到的。菩薩的轉依，是通過方便修和以無二智為依止而得到的。什麼是通過方便修呢？即由於無間地通達法性，所緣廣大，發起最殊勝的勤奮精進。
【English Translation】 English version: It is attained by cultivating the right path. The right path here refers to the four right practices, four contemplations, four kinds of true knowledge, and four kinds of objective states. What are these four kinds of objective states? They are: 1. All-pervading objective state; 2. Pure conduct objective state; 3. Skillful objective state; 4. Purification of delusion objective state. The all-pervading objective state has four types: 1. Image with discrimination; 2. Image without discrimination; 3. Ultimate reality of things; 4. Accomplishment of what is to be done. Image with discrimination refers to the realm of Vipassanā (Vipassanā, Insight Meditation) practiced on knowable things through Samadhi (Samadhi, Concentration) of the same division. Image without discrimination refers to the realm of Śamatha (Śamatha, Tranquility Meditation) practiced on knowable things through Samadhi of the same division. Ultimate reality of things refers to the nature of all that exists and the nature of things as they are. Accomplishment of what is to be done refers to the transformation of the basis and the non-discriminating wisdom that arises from it. The pure conduct objective state has five types: 1. Contemplation of impurity; 2. Contemplation of loving-kindness and compassion; 3. Contemplation of dependent origination; 4. Contemplation of the distinction of elements; 5. Mindfulness of breathing (Anapanasati, Mindfulness of Breathing). The skillful objective state has five types: skillful in the aggregates, skillful in the elements, skillful in the sense bases, skillful in dependent origination, and skillful in what is and is not possible. The purification of delusion objective state refers to the worldly path, which has two aspects: the coarse nature of the lower realms and the peaceful nature of the higher realms, etc. The supramundane path includes the Four Noble Truths, etc. Furthermore, as mentioned earlier, there are two kinds of transformation of the basis. What are these two? They are the differences in the transformation of the basis between Śrāvakas (Śrāvaka, Hearers) and Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood for the benefit of all beings). The verse says: 『Śrāvakas have two kinds, tending towards quiescence and tending towards Bodhi, relying on the transformation body, tending towards unsurpassed perfect enlightenment, the transformation of the basis of all Śrāvakas, is attained through cultivation based on aversion, Bodhisattvas cultivate through skillful means, relying on non-dual wisdom, not abiding in arising and ceasing, the wisdom of all Buddhas is unsurpassed, benefiting and bringing joy to all sentient beings, inconceivable and non-dual.』 Commentary: The transformation of the basis of Śrāvakas, it should be known, also has two kinds: one tending towards quiescence and the other tending towards Bodhi. Question: How can a Śrāvaka who is beyond learning (no longer needing to learn) and has permanently exhausted future existence attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, Unsurpassed Perfect Enlightenment)? Answer: They can attain Bodhi by abiding in a transformation body, not a body of karmic retribution. Moreover, the transformation of the basis of Śrāvakas is attained through cultivation based on aversion to and turning away from cyclic existence. The transformation of the basis of Bodhisattvas is attained through skillful means and reliance on non-dual wisdom. What is cultivation through skillful means? It is because of uninterruptedly realizing the nature of reality, the vastness of the object of focus, and generating the most excellent diligence and effort.
故。顧有情故。了諸行故。云何無二智為依止。謂不住流轉及以寂滅。不顧流轉故。顧諸有情故。由此因緣當知佛智最勝無上。所以者何。余有情智。或住流轉。或住寂滅。故非無上。又諸佛智利益安樂一切有情。善能成滿自他利故。最勝無上。余有情智。或唯自利或不俱利。故非無上。以是因故諸佛智慧不可思議。不住二邊能作一切眾生利益事故。又無有二。謂般涅槃不涅槃等。性無二故。
顯揚聖教論成現觀品第八之一
論曰。如是正勤了知無常苦空無我已。欲何所觀。頌曰。
當知現所觀 下中上品事 有漏及無漏 未見未受遍
論曰。為現觀察欲色無色三界所繫下中上品所知事故。有漏者。謂即此苦集諦攝。無漏者。謂此增上滅道諦攝。未見者。謂四諦所攝。未受者。謂滅道所攝。遍者。謂現見不現見法智種類智所行境界。複次以何現觀。頌曰。
出世間勝智 能除見所斷 無分別證得 唯依止靜慮
論曰。出世間智慧為現觀非世間智為斷見所。斷惑唯是見道非修道故。問彼復何行。答無分別證得。謂現前證得無分別行非未現證。問彼何所依。答唯依止靜慮不依無色。複次何處現觀。頌曰。
極戚非惡趣 極欣非上二 處欲界人天 佛出世現觀
【現代漢語翻譯】 現代漢語譯本： 因此，因為顧念有情眾生，因為明瞭諸行（一切行為）的實相，所以說佛智以無二智為依止。這無二智是指不住于流轉（輪迴）以及寂滅（涅槃）。不顧流轉，是因為顧念一切有情眾生。由於這個原因，應當知道佛智是最殊勝、無上的。為什麼這樣說呢？因為其餘有情眾生的智慧，或者安住于流轉，或者安住于寂滅，所以不是無上的。而且，諸佛的智慧利益安樂一切有情眾生，善於成就圓滿自利和他利，所以是最殊勝、無上的。其餘有情眾生的智慧，或者僅僅自利，或者不能同時利益自己和他人，所以不是無上的。因為這個原因，諸佛的智慧不可思議，不住於二邊（流轉和寂滅），能夠做一切眾生的利益之事。而且沒有二元對立，例如般涅槃（完全的涅槃）和不涅槃等，因為其自性沒有二元對立。
《顯揚聖教論·成現觀品》第八之一
論曰：像這樣精進地了知無常、苦、空、無我之後，應該觀察什麼呢？頌曰：
應當知道現在所觀察的，是下品、中品、上品的事物，是有漏和無漏的，是未見和未受的，是普遍存在的。
論曰：爲了現在觀察欲界、色界、無色界三界所繫縛的下品、中品、上品所知的事物。有漏的，是指苦諦和集諦所包含的。無漏的，是指滅諦和道諦所包含的。未見的，是指四諦所包含的。未受的，是指滅諦和道諦所包含的。普遍存在的，是指現見和不現見的法智、種類智所行境界。 其次，用什麼現觀呢？頌曰：
出世間的殊勝智慧，能夠去除見道所斷的煩惱，以無分別智證得，唯獨依靠禪定。
論曰：出世間的智慧能夠進行現觀，而不是世間的智慧，爲了斷除見道所斷的煩惱，僅僅是見道而不是修道。問：那麼，它的行為是什麼呢？答：以無分別智證得。是指現前證得無分別行，而不是未現前證得。問：它依靠什麼呢？答：唯獨依靠禪定，不依靠無色界。其次，在什麼地方進行現觀呢？頌曰：
極度痛苦的地方不是，惡趣不是，極度快樂的地方不是，上二界（無色界）不是，在欲界的人天中，佛出世時進行現觀。
【English Translation】 English version: Therefore, because of caring for sentient beings, and because of understanding the true nature of all actions (all behaviors), it is said that Buddha's wisdom relies on non-dual wisdom. This non-dual wisdom refers to not dwelling in transmigration (samsara) or in quiescence (nirvana). Not disregarding transmigration is because of caring for all sentient beings. Due to this reason, it should be known that Buddha's wisdom is the most supreme and unsurpassed. Why is this so? Because the wisdom of other sentient beings either dwells in transmigration or dwells in quiescence, therefore it is not unsurpassed. Moreover, the wisdom of all Buddhas benefits and brings happiness to all sentient beings, and is good at accomplishing and fulfilling both self-benefit and the benefit of others, therefore it is the most supreme and unsurpassed. The wisdom of other sentient beings either only benefits themselves or cannot benefit both themselves and others simultaneously, therefore it is not unsurpassed. For this reason, the wisdom of all Buddhas is inconceivable, not dwelling on either extreme (transmigration and quiescence), and is able to do things that benefit all sentient beings. Moreover, there is no duality, such as parinirvana (complete nirvana) and non-nirvana, because its nature has no duality.
《Manifestation of the Holy Teaching Treatise - Chapter Eight, Section One on Accomplishing Manifest Cognition》
Treatise says: Having diligently understood impermanence, suffering, emptiness, and non-self, what should one contemplate? The verse says:
One should know that what is presently contemplated are matters of inferior, intermediate, and superior quality, that are defiled and undefiled, unseen and unexperienced, and pervasive.
Treatise says: For the sake of presently observing the inferior, intermediate, and superior knowable things bound by the desire realm, form realm, and formless realm. Defiled refers to what is contained within the suffering and accumulation truths. Undefiled refers to what is contained within the cessation and path truths. Unseen refers to what is contained within the four truths. Unexperienced refers to what is contained within the cessation and path truths. Pervasive refers to the realms of practice of manifest and non-manifest knowledge of the Dharma and knowledge of kinds. Next, with what manifest cognition? The verse says:
Transcendent wisdom is able to remove what is severed by the path of seeing, attained through non-discrimination, relying solely on meditative concentration.
Treatise says: Transcendent wisdom is able to perform manifest cognition, not worldly wisdom, in order to sever the afflictions severed by the path of seeing, it is only the path of seeing and not the path of cultivation. Question: Then, what is its practice? Answer: Attained through non-discrimination. It refers to presently attaining the practice of non-discrimination, not unattained. Question: What does it rely on? Answer: It relies solely on meditative concentration, not relying on the formless realm. Next, where does manifest cognition take place? The verse says:
Places of extreme suffering are not, evil destinies are not, places of extreme joy are not, the upper two realms (formless realm) are not, manifest cognition takes place in the human and heavenly realms of the desire realm when the Buddha appears in the world.
論曰。于惡趣中不起現觀。苦受恒隨極憂戚故。不能證得三摩地故。色無色界亦無現觀。欣掉重故。厭羸劣故。是故二界三趣不起現觀。唯一欲界人天二趣。有佛出世能起現觀。複次誰能現觀。頌曰。
未離欲倍離 及已離欲者 獨一證正覺 最勝我所生
論曰。有五種補特伽羅能入現觀。或無入者以無我故。何等為五。一未離欲者。二倍離欲者。三已離欲者。四獨覺。五菩薩。云何應知唯心能入現觀非我能入。頌曰。
非我為智因 亦非自取境 我非自現觀 執愛自我故 無常有境界 待緣智生起 斷粗重等三 故依心現觀
論曰。若計有我能入現觀。不應道理。何以故。我為智因。不應理故。若離於智自然不能取故。所以者何。若我能為智因。即是無常。或應智是常有。若我自能取境界者。智未生前亦應能取。又若計我能入現觀。此我亦應自觀我性。若如是者。應無解脫。以緣執我及起愛故。所以者何。無有取我不起我執及我愛者。若說依心。能入現觀。斯有道理。何以故。心是無常。有境待緣能生智故。又依止心若粗重若我執及與我愛。皆可斷滅。所以者何。心無常故。為智生因。有所緣故與智俱時同取境界。待眾緣故智不常有。又心是粗重之所依故。性離我故
【現代漢語翻譯】 現代漢語譯本： 論中說：在惡趣中不會生起現觀（Abhisamaya，如實知見）。因為苦受持續不斷，極度憂愁，所以不能證得三摩地（Samadhi，禪定）。在色界（Rupadhatu，物質界）和無色界（Arupadhatu，非物質界）也沒有現觀。因為欣喜和掉舉（Audacitta，心神不定）過於強烈。因為厭離心羸弱。因此，在色界和無色界這兩個界以及三惡趣中不會生起現觀。只有在欲界（Kamadhatu，慾望界）的人和天這兩個趣中，如果有佛出世，才可能生起現觀。再者，誰能夠生起現觀呢？頌詞說： 『未離欲倍離，及已離欲者，獨一證正覺，最勝我所生。』 論中說：有五種補特伽羅（Pudgala，人）能夠進入現觀。或者沒有人能夠進入現觀，因為沒有『我』的緣故。哪五種呢？一是未離欲者，二是倍離欲者，三是已離欲者，四是獨覺（Pratyekabuddha，辟支佛），五是菩薩（Bodhisattva，覺有情）。如何得知只有心能夠進入現觀，而不是『我』能夠進入呢？頌詞說： 『非我為智因，亦非自取境，我非自現觀，執愛自我故，無常有境界，待緣智生起，斷粗重等三，故依心現觀。』 論中說：如果認為有『我』能夠進入現觀，這是不合道理的。為什麼呢？因為『我』作為智慧的因，是不合理的。如果離開智慧，『我』自然不能獲取境界。為什麼這樣說呢？如果『我』能夠作為智慧的因，那麼『我』就是無常的，或者應該說智慧是常有的。如果『我』自己能夠獲取境界，那麼在智慧產生之前，『我』也應該能夠獲取境界。又如果認為『我』能夠進入現觀，那麼這個『我』也應該能夠自己觀察『我』的自性。如果這樣的話，就應該沒有解脫。因為會緣著『我』而執著，並且生起愛。為什麼這樣說呢？沒有獲取『我』而不生起『我』執和『我』愛的。如果說依靠心，能夠進入現觀，這才是合理的。為什麼呢？因為心是無常的，有境界，等待因緣能夠生起智慧。又依靠心，無論是粗重（stubbornness），還是『我』執以及『我』愛，都可以斷滅。為什麼這樣說呢？因為心是無常的，是智慧產生的因，有所緣，與智慧同時共同獲取境界，等待眾多的因緣，所以智慧不是常有的。而且心是粗重所依賴的，自性是遠離『我』的。
【English Translation】 English version: The treatise states: In the evil realms, Abhisamaya (direct realization) does not arise, because suffering constantly accompanies extreme sorrow, and therefore one cannot attain Samadhi (concentration). In the Rupadhatu (realm of form) and Arupadhatu (formless realm), there is also no Abhisamaya, because joy and Audacitta (restlessness) are too strong, and because aversion is weak. Therefore, in these two realms and the three evil realms, Abhisamaya does not arise. Only in the Kamadhatu (realm of desire), in the two destinies of humans and gods, can Abhisamaya arise if a Buddha appears in the world. Furthermore, who can realize Abhisamaya? The verse says: 『Those not free from desire, those doubly free, and those already free from desire, the solitary ones who attain perfect enlightenment, and the most excellent ones born from myself.』 The treatise states: There are five types of Pudgala (individuals) who can enter Abhisamaya, or perhaps no one can enter Abhisamaya because there is no 『self.』 What are the five? First, those not free from desire; second, those doubly free from desire; third, those already free from desire; fourth, Pratyekabuddha (solitary Buddhas); and fifth, Bodhisattva (enlightening beings). How can we know that only the mind can enter Abhisamaya, and not the 『self』? 『The self is not the cause of wisdom, nor does it grasp objects itself; the self does not realize itself, because of attachment and love for the self. Impermanent, having objects, dependent on conditions, wisdom arises; cutting off stubbornness and the three attachments, therefore, one realizes through the mind.』 The treatise states: If one believes that the 『self』 can enter Abhisamaya, it is unreasonable. Why? Because the 『self』 as the cause of wisdom is illogical. If separated from wisdom, the 『self』 naturally cannot grasp objects. Why is this so? If the 『self』 could be the cause of wisdom, then the 『self』 would be impermanent, or wisdom should be permanent. If the 『self』 could grasp objects itself, then before wisdom arises, the 『self』 should also be able to grasp objects. Furthermore, if one believes that the 『self』 can enter Abhisamaya, then this 『self』 should also be able to observe its own nature. If this were the case, there should be no liberation, because one would cling to the 『self』 and generate attachment. Why is this so? There is no grasping of the 『self』 without generating self-attachment and self-love. If one says that relying on the mind, one can enter Abhisamaya, this is reasonable. Why? Because the mind is impermanent, has objects, and depends on conditions to generate wisdom. Moreover, relying on the mind, whether it is stubbornness, self-attachment, or self-love, all can be extinguished. Why is this so? Because the mind is impermanent, it is the cause of the arising of wisdom, it has objects, and it grasps objects together with wisdom at the same time, and it depends on numerous conditions, so wisdom is not permanent. Moreover, the mind is what stubbornness relies on, and its nature is separate from the 『self.』
。若證遍智即能遠離粗重而生。永除我執及與我愛。云何次第能入現觀。頌曰。
已成熟相續 或聽聞正法 自然極如理 作意故現觀 繫念于所緣 精勤修靜定 增上善根力 證聖覺道分
論曰。修現觀者。先當成熟自相續已。或復聽聞正法。謂聲聞乘。或復自然。謂菩薩及獨覺。于自內心極善作意故能入現觀。次繫念于所緣者。謂四念住。精勤者。謂四正斷修靜定者。謂四神足。增上善根者。謂先證得增上資糧信等。善根力者。謂彼所治不信等障所不能雜。證聖覺分者。謂依彼故證遍覺支。證聖道分者。謂證八聖道支。如是次第得入現觀。複次齊何當言正入現觀。頌曰。
從是入見道 無漏正見起 永斷於三結 證現觀應知
論曰。從前所修如理作意故。于見道位出世間正見得生。由正見故三結永斷。謂薩迦耶見戒禁取及疑齊如是位當知已入現觀。然此位中一切惡趣雜染之法皆悉遣除。云何但言三結永斷頌曰。
雖惡趣雜染 計所起惑斷 境見導師等 隨生三所攝
論曰。由薩迦耶見於境迷失。由戒禁取于見迷失。由彼疑故於佛導師所說正法及正行僧而生迷惑。是故隨強唯說永斷三結。複次現觀有何相貌。頌曰。
由先世間智 簡擇諦究竟
【現代漢語翻譯】 現代漢語譯本：如果證得遍智（sarvajnata，無所不知的智慧），就能遠離粗重（身體和精神上的沉重感）而生起輕安。永遠去除我執（認為有『我』的執念）以及對『我』的愛戀。那麼，如何次第進入現觀（abhisamaya，對真理的直接體驗）呢？頌文說： 『已成熟相續，或聽聞正法，自然極如理，作意故現觀；繫念于所緣，精勤修靜定，增上善根力，證聖覺道分。』 論曰：修習現觀的人，首先應當成熟自己的相續（samtan，心識流），或者聽聞正法（sad-dharma，正確的教法），這裡指的是聲聞乘（sravakayana，聽聞佛法而修行的乘）。或者自然而然地，這裡指的是菩薩（bodhisattva，為利益眾生而發菩提心者）以及獨覺（pratyekabuddha，無師自悟者）。由於對自己的內心極善地作意（manaskara，專注），所以能夠進入現觀。其次，繫念于所緣（alambana，專注的對象），指的是四念住（smrti-upasthana，四種專注的修行方法）。精勤，指的是四正斷（samyak-prahana，四種正確的努力）。修靜定，指的是四神足（rddhi-pada，四種成就神通的基礎）。增上善根，指的是先前證得的增上資糧（adhipati-sambhara，增長的善行積累），如信心等。善根力，指的是那些所要對治的不信等障礙所不能擾亂的。證聖覺分，指的是依靠這些而證得遍覺支（bodhyanga，覺悟的組成部分）。證聖道分，指的是證得八聖道支（arya-astangika-marga，達到解脫的八個要素）。像這樣次第地才能進入現觀。再次，到什麼程度才能說真正進入了現觀呢？頌文說： 『從是入見道，無漏正見起，永斷於三結，證現觀應知。』 論曰：從先前所修的如理作意（yathabhuta-manaskara，如實的專注）的緣故，在見道位（darshana-marga，見真理的道）上，出世間的正見（samyag-drsti，正確的見解）得以生起。由於正見的緣故，三結（trayo bandhanah，三種束縛）永遠斷除。即薩迦耶見（satkayadrsti，認為五蘊和合的身體是『我』的錯誤見解）、戒禁取（silavrata-paramarsa，執著于不正確的戒律和禁忌）以及疑（vicikitsa，對佛法僧的懷疑）。達到這樣的階段，應當知道已經進入了現觀。然而，在這個階段中，一切惡趣（durgati，不好的輪迴去處）的雜染之法（samklesha-dharma，染污的法）都全部被去除。為什麼只說三結永遠斷除呢？頌文說： 『雖惡趣雜染，計所起惑斷，境見導師等，隨生三所攝。』 論曰：由於薩迦耶見，對於境（visaya，對像）產生迷失。由於戒禁取，對於見（drsti，見解）產生迷失。由於疑，對於佛（buddha，覺悟者）導師（shasta，導師）所說的正法（sad-dharma，正確的教法）以及正行僧（samyak-pratipanna-sangha，如法修行的僧團）而產生迷惑。因此，隨著哪種煩惱最強烈，就只說永遠斷除三結。再次，現觀有什麼樣的相貌呢？頌文說： 『由先世間智，簡擇諦究竟，』
【English Translation】 English version: If one realizes sarvajnata (omniscience), one can be free from coarse burdens (physical and mental heaviness) and generate ease. One can permanently eliminate self-grasping (the clinging to the idea of a 'self') and the love for 'self'. How, then, can one enter abhisamaya (direct experience of truth) in a gradual manner? The verse says: 'Having matured the continuum, or by hearing the true Dharma, naturally, with extremely appropriate attention, hence abhisamaya; by focusing on the object of attention, diligently cultivating tranquility and concentration, increasing the power of wholesome roots, realizing the limbs of holy awakening and the path.' The treatise says: One who cultivates abhisamaya should first mature their own samtan (mindstream), or hear the true Dharma (sad-dharma), referring to the Sravakayana (the vehicle of hearers). Or naturally, referring to Bodhisattvas (beings who aspire to enlightenment for the benefit of all) and Pratyekabuddhas (solitary realizers). Due to extremely well-applied attention (manaskara) to one's own mind, one can enter abhisamaya. Next, focusing on the alambana (object of focus) refers to the four smriti-upasthanas (foundations of mindfulness). Diligence refers to the four samyak-prahanas (right efforts). Cultivating tranquility and concentration refers to the four rddhi-padas (bases of miraculous powers). Increasing wholesome roots refers to previously attained increasing accumulations (adhipati-sambhara) such as faith. The power of wholesome roots refers to those that cannot be disturbed by the obstacles they counteract, such as disbelief. Realizing the limbs of holy awakening refers to, relying on these, realizing the bodhyangas (constituents of enlightenment). Realizing the limbs of the holy path refers to realizing the arya-astangika-marga (noble eightfold path). In this way, one can gradually enter abhisamaya. Furthermore, to what extent can it be said that one has truly entered abhisamaya? The verse says: 'From this, one enters the path of seeing, unpolluted right view arises, permanently severing the three fetters, one should know that abhisamaya is realized.' The treatise says: From the previously cultivated yathabhuta-manaskara (attention to reality as it is), in the darshana-marga (path of seeing), supramundane samyag-drsti (right view) arises. Due to right view, the trayo bandhanah (three fetters) are permanently severed, namely satkayadrsti (the view of self in the aggregates), silavrata-paramarsa (clinging to ethics and rituals), and vicikitsa (doubt). Reaching this stage, one should know that one has entered abhisamaya. However, in this stage, all impure dharmas (samklesha-dharma) of the evil destinies (durgati) are completely removed. Why is it only said that the three fetters are permanently severed? The verse says: 'Although the impurities of evil destinies, the afflictions arising from clinging are severed, the object, view, guide, etc., are included in the three that arise.' The treatise says: Due to satkayadrsti (the view of self in the aggregates), one is lost regarding the visaya (object). Due to silavrata-paramarsa (clinging to ethics and rituals), one is lost regarding the drsti (view). Due to doubt, one is confused about the Buddha (the enlightened one), the shasta (teacher), the sad-dharma (true Dharma) spoken by the teacher, and the samyak-pratipanna-sangha (community practicing correctly). Therefore, depending on which affliction is strongest, it is only said that the three fetters are permanently severed. Furthermore, what is the appearance of abhisamaya? The verse says: 'Through prior worldly wisdom, discriminating the ultimate truth,'
于諦無加行 決定生起相 智境和合相 于所知究竟 當知諦現觀 於十種決定
論曰。由先世間智者。謂從聞所生智乃至世間第一法智。簡擇諦究竟者。謂已於諸諦究竟簡擇于諦無加行。決定生起相者。謂于所觀察諸諦境中不由加行功用決定生起相是現觀相。又此決定智與境和合相究竟到所知故。所以者何。除是以外更無異境可需求故。是故此觀名為現觀。當知此決定相復有十種。何等為十。頌曰。
我性無三有 不滅無有二 無分別無怖 自斷中決定
論曰。十種決定者。一于眾生無中決定。二于遍計所執自性無中決定。三于無我有。四于相有。五于粗重有。是中並決定。六于不滅中決定。謂或無故不滅。謂眾生我及法我或有故不滅。謂二無我。七于無二中決定。謂法及法空無有差別。八于空無分別決定。九於法性無怖決定。謂諸愚夫於此性處生諸怖畏。智者於此無有怖畏是故決定。十于自在能斷決定。謂我不復從於他人求斷方便。是故決定。複次如是現觀。云何次第修習。應知頌曰。
發起證等流 成滿次第四 又法住智等 次第八應知
論曰。現觀次第或四或八或復七種。何等為四。一發起。謂從聞所生智乃至世第一法。二證得。謂見道。三等流。謂修道
【現代漢語翻譯】 現代漢語譯本： 于諦無加行，決定生起相，智境和合相，于所知究竟，當知諦現觀，於十種決定。
論曰：由先世間智者，謂從聞所生智乃至世間第一法智，簡擇諦究竟者，謂已於諸諦究竟簡擇于諦無加行。決定生起相者，謂于所觀察諸諦境中不由加行功用決定生起相是現觀相。又此決定智與境和合相究竟到所知故。所以者何？除是以外更無異境可需求故。是故此觀名為現觀。當知此決定相復有十種。何等為十？頌曰：
我性無三有，不滅無有二，無分別無怖，自斷中決定。
論曰：十種決定者：一于眾生無中決定。二于遍計所執自性無中決定。三于無我（anatman）有。四于相有。五于粗重有。是中並決定。六于不滅中決定。謂或無故不滅，謂眾生我及法我；或有故不滅，謂二無我（dvi-anatman）。七于無二中決定。謂法及法空無有差別。八于空無分別決定。九於法性無怖決定。謂諸愚夫於此性處生諸怖畏，智者於此無有怖畏是故決定。十于自在能斷決定。謂我不復從於他人求斷方便，是故決定。複次如是現觀，云何次第修習？應知頌曰：
發起證等流，成滿次第四，又法住智等，次第八應知。
論曰：現觀次第或四或八或復七種。何等為四？一發起。謂從聞所生智乃至世第一法。二證得。謂見道。三等流。謂修道。
【English Translation】 English version: Without effort regarding the Truth, the aspect of definite arising; the aspect of the union of wisdom and object; in the ultimate of what is to be known; one should know the direct perception of the Truth, in ten kinds of definiteness.
Treatise says: By the worldly wise ones of the past, namely, the wisdom arising from hearing up to the highest worldly dharma wisdom, those who have thoroughly examined the ultimate of the Truth, namely, having thoroughly examined the Truth, without effort regarding the Truth. The aspect of definite arising means that in the realm of the Truth being observed, the aspect of definite arising without effort or exertion is the aspect of direct perception. Furthermore, this definite wisdom and the aspect of the union with the object ultimately reach what is to be known. Why is that? Because other than this, there is no other object that needs to be sought. Therefore, this contemplation is called direct perception. One should know that this definite aspect has ten kinds. What are the ten? The verse says:
Self-nature, without the three existences; non-ceasing, without duality; without discrimination, without fear; in self-severance, definiteness.
Treatise says: The ten kinds of definiteness are: first, definiteness in the non-existence of beings. Second, definiteness in the non-existence of the self-nature of what is imputed. Third, in non-self (anatman). Fourth, in the existence of characteristics. Fifth, in the existence of coarseness and heaviness. In these, there is definiteness. Sixth, definiteness in non-cessation. Namely, either non-cessation because of non-existence, namely, the self of beings and the self of phenomena; or non-cessation because of existence, namely, the two non-selves (dvi-anatman). Seventh, definiteness in non-duality. Namely, there is no difference between dharma and the emptiness of dharma. Eighth, definiteness in non-discrimination of emptiness. Ninth, definiteness in non-fear of the nature of dharma. Namely, foolish people generate fears in this nature, but wise people have no fear in this, therefore it is definiteness. Tenth, definiteness in self-mastery of severance. Namely, I no longer seek from others the means of severance, therefore it is definiteness. Furthermore, how should such direct perception be cultivated in sequence? One should know the verse says:
Arising, attainment, outflow; accomplishment, fulfillment, the fourth sequence; also the wisdom abiding in dharma, etc.; one should know the eighth sequence.
Treatise says: The sequence of direct perception is either four, eight, or seven kinds. What are the four? First, arising. Namely, the wisdom arising from hearing up to the highest worldly dharma. Second, attainment. Namely, the path of seeing. Third, outflow. Namely, the path of cultivation.
。四成滿。謂究竟道。云何為八。謂法住智乃至善清凈智。如前所說。云何七種。頌曰。
無悔住所緣 如實見境界 道所依無惑 純差別行斷
論曰。七種次第者。謂尸羅凈乃至行斷智見凈。由尸羅清凈故無有變悔。由無悔故心定住境。由心定故於所知境得如實見。次於如實智見道所依止佛法僧寶。遠離疑惑得四證凈俱生智。次於善逝所證所說得決定智。謂唯佛法中有純凈。出離苦道非於余法。次於此道得行差別智。謂苦遲通行是下品樂。速通行是上品。餘二行是中品。次依上品正行於余斷滅生勝智見。複次此尸羅等七清凈。若略說三學所攝當知亦是三凈所攝。云何三凈。頌曰。
三凈攝應知 戒凈及心凈 境界依止道 說為慧清凈
論曰。三種凈者。所謂戒凈心凈慧凈。慧清凈中復有三種。一于境界。二于道所依止。三于道體。于道體中當知復有三種。謂純故。差別故。斷故。複次于如是次第中。以何次第入于現觀。頌曰。
知身等因緣 善達於三世 次了知四苦 復八苦應知
論曰。先於四念住位應善了知身受心法四種因緣。謂由食集故身集。觸集故受集。名色集故識集。作意集故法集。次此身等於三世中應善了知。謂于未來世集法隨觀。於過去世滅法隨觀
【現代漢語翻譯】 四成滿，指的是究竟之道。什麼是八？指的是法住智乃至善清凈智，如前面所說的。什麼是七種？頌文說： 『無悔住所緣，如實見境界，道所依無惑，純差別行斷。』 論述說：七種的次第是：戒清凈乃至行斷智見清凈。由於戒的清凈，所以沒有變悔。由於沒有變悔，所以心能安定地住在所緣境上。由於心安定，所以對於所知的境界能夠如實地見到。其次，對於如實智見到道所依止的佛(Buddha，覺悟者)、法(Dharma，佛法)、僧(Sangha，僧團)三寶，遠離疑惑，得到四證凈俱生智。其次，對於善逝（Sugata，佛陀的稱號）所證悟和所說的法得到決定的智慧，即只有佛法中有純凈的出離苦之道，而不是在其他法中。其次，對於此道得到行差別智，即苦遲通行是下品，樂速通行是上品，其餘兩種是中品。其次，依靠上品正行，對於余斷滅生起殊勝的智見。再次，這戒等七清凈，如果簡略地說，是被三學所攝，應當知道也是被三凈所攝。什麼是三凈？頌文說： 『三凈攝應知，戒凈及心凈，境界依止道，說為慧清凈。』 論述說：三種清凈，就是戒凈、心凈、慧凈。慧清凈中又有三種：一是對境界的清凈，二是對道所依止的清凈，三是對道體的清凈。在道體中，應當知道又有三種：即純凈的緣故，差別的緣故，斷滅的緣故。再次，在這樣的次第中，以什麼樣的次第進入現觀？頌文說： 『知身等因緣，善達於三世，次了知四苦，復八苦應知。』 論述說：首先在四念住(catu-smṛtyupasthāna，四種禪修方法)的位置上，應當好好地瞭解身、受、心、法四種因緣。即由食物的積聚，所以身體積聚；接觸的積聚，所以感受積聚；名色的積聚，所以識積聚；作意的積聚，所以法積聚。其次，這身體等在三世中應當好好地瞭解，即在未來世隨觀集法，在過去世隨觀滅法。
【English Translation】 『Fourfold perfection』 refers to the ultimate path. What are the eight? They are the Wisdom of the Abiding of the Dharma up to the Wisdom of Perfect Purity, as previously described. What are the seven? The verse says: 『No remorse, abiding in the object, seeing the realm as it is, the support of the path without doubt, pure, differentiated, cessation of practice.』 The treatise says: The order of the seven is: purity of morality (Śīla) up to the purity of the wisdom of seeing the cessation of practice. Because of the purity of morality, there is no change of remorse. Because there is no remorse, the mind is stable and abides in the object. Because the mind is stable, one can see the knowable realm as it is. Next, with the wisdom of seeing things as they are, one sees the Three Jewels (triratna) of Buddha (the Awakened One), Dharma (teachings), and Sangha (community) as the support of the path, and, being free from doubt, one obtains the co-arisen wisdom of the fourfold confidence. Next, one obtains decisive wisdom regarding what the Sugata (epithet of the Buddha) has realized and taught, namely, that only in the Buddha's Dharma is there a pure path of liberation from suffering, and not in other teachings. Next, one obtains the wisdom of the differentiation of practices on this path, namely, that the slow and painful practice is inferior, the joyful and swift practice is superior, and the other two practices are intermediate. Next, relying on the superior right practice, one generates superior wisdom and vision regarding the cessation of the remaining afflictions. Furthermore, these seven purities, such as morality, if briefly stated, are encompassed by the three trainings, and it should be known that they are also encompassed by the three purities. What are the three purities? The verse says: 『It should be known that the three purities encompass morality purity, mind purity, and the purity of wisdom, which is said to be the realm, the support, and the path.』 The treatise says: The three purities are morality purity, mind purity, and wisdom purity. Within wisdom purity, there are again three: one is purity regarding the realm, the second is purity regarding the support of the path, and the third is purity regarding the essence of the path. Within the essence of the path, it should be known that there are again three: namely, because of purity, because of differentiation, and because of cessation. Furthermore, in this order, in what order does one enter into direct realization? The verse says: 『Knowing the causes and conditions of the body, etc., being well-versed in the three times, next understanding the four sufferings, and then the eight sufferings should be known.』 The treatise says: First, in the position of the four foundations of mindfulness (catu-smṛtyupasthāna), one should well understand the four causes and conditions of body, feeling, mind, and phenomena. Namely, because of the accumulation of food, the body accumulates; because of the accumulation of contact, feeling accumulates; because of the accumulation of name and form, consciousness accumulates; because of the accumulation of attention, phenomena accumulate. Next, these body, etc., should be well understood in the three times, namely, in the future, one contemplates the accumulation of phenomena, and in the past, one contemplates the cessation of phenomena.
。于現在世集滅法隨觀。次應了知即此身等四苦所苦。謂受重擔苦。位變異苦。粗重苦。及死生苦。以善不善法為因能感流轉死及生苦。是故了知死生二苦。即是了知法苦。從此無間將觀諸諦。故先了知八種苦法。所謂生苦乃至略說五取蘊苦。複次頌曰。
從是正觀諦 起十六行智 為治四顛倒 後後之所依
論曰。知八苦后。次正觀察四種諦理起十六行智。前為後後之所依止。謂為對治四顛倒故起苦諦四行。一為對治常顛倒故起無常行。二為對治樂凈倒故起于苦行。三為對治我顛倒故起于空行。四即為治此起無我行。所以者何。離諸行外余我空故。即諸行體非我性故。次於常樂凈我四愛集諦起因集生緣四行。次於此斷滅諦起滅靜妙離四行。次於此能證道諦起道如行出四行。複次頌曰。
從是轉修習 於心總厭離 諦簡擇決定 究竟覺生起
論曰。從十六行智后復轉修習。先緣自心總厭心智生此說名暖。從此已上諦簡擇智生。此說名頂從此已上決定覺智生。此說名忍。復從此已上究竟覺智生。此說名為世第一法。
顯揚聖教論卷第十六 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十七
無著菩薩造
三藏法師玄奘奉 詔譯成
【現代漢語翻譯】 現代漢語譯本： 于現在世，應隨觀諸法之集滅。接下來應了知，即此身等所受的四種苦：承受重擔之苦，地位變異之苦，身心粗重之苦，以及死亡和出生之苦。以善與不善之法為因，能感得流轉于死亡和出生的痛苦。因此，了知死亡和出生這兩種苦，就是了知法的苦。從此無間斷地將要觀察諸諦（Satya，真理），所以先要了知八種苦法，即所謂生苦，乃至略說五取蘊（Panca-upadanakkhandha，五種執取之蘊）之苦。接下來頌文說： 『從是正觀諦，起十六行智，為治四顛倒，後後之所依。』 論曰：在知曉八苦之後，接下來應正確觀察四種諦理，生起十六行智（Solasa-akara-ñana，十六種行相的智慧）。前一種智慧是后一種智慧的所依止。爲了對治四種顛倒（Viparyasa，顛倒見），生起苦諦（Dukkha-satya，苦諦）的四種行相。第一，爲了對治常顛倒，生起無常行（Anitya，無常）。第二，爲了對治樂凈倒，生起苦行（Dukkha，苦）。第三，爲了對治我顛倒，生起空行（Sunyata，空）。第四，即爲了對治此我顛倒，生起無我行（Anatma，無我）。為什麼呢？因為離開諸行（Samskara，行）之外，沒有其他的我存在，所以是空的。即諸行的本體不是我的性質。 接下來，對於常、樂、凈、我這四種愛，在集諦（Samudaya-satya，集諦）中生起因、集、生、緣四種行相。接下來，對於此斷滅，在滅諦（Nirodha-satya，滅諦）中生起滅、靜、妙、離四種行相。接下來，對於此能證之道，在道諦（Magga-satya，道諦）中生起道、如、行、出四種行相。接下來頌文說： 『從是轉修習，於心總厭離，諦簡擇決定，究竟覺生起。』 論曰：從十六行智之後，再進一步修習。首先緣于自心，生起總厭離心智，這被稱為暖位（Usma-gata，暖位）。從此以上，生起諦簡擇智，這被稱為頂位（Murdhan，頂位）。從此以上，生起決定覺智，這被稱為忍位（Ksanti，忍位）。再從此以上，生起究竟覺智，這被稱為世第一法（Laukikagradharma，世第一法）。 《顯揚聖教論》卷第十六 大正藏第 31 冊 No. 1602 《顯揚聖教論》 《顯揚聖教論》卷第十七 無著菩薩造 三藏法師玄奘奉 詔譯成
【English Translation】 English version: In the present world, one should contemplate the arising and cessation of phenomena. Next, one should understand the suffering experienced by this body and others, which includes four types of suffering: the suffering of bearing heavy burdens, the suffering of changes in status, the suffering of physical and mental heaviness, and the suffering of death and birth. Good and unwholesome dharmas (laws, principles) are the causes that lead to the suffering of transmigration through death and birth. Therefore, understanding the two sufferings of death and birth is understanding the suffering of dharma. From this point onward, one should continuously contemplate the Four Noble Truths (Satya), and thus one must first understand the eight types of suffering, namely the suffering of birth, and briefly, the suffering of the five aggregates of clinging (Panca-upadanakkhandha). Next, the verse says: 'From this correct contemplation of the Truths, arises the sixteen aspects of wisdom, to cure the four inversions, each subsequent one relying on the previous.' Commentary: After knowing the eight sufferings, one should then correctly contemplate the four Noble Truths, giving rise to the sixteen aspects of wisdom (Solasa-akara-ñana). The former wisdom serves as the basis for the subsequent ones. In order to counteract the four inversions (Viparyasa), one generates the four aspects of the Truth of Suffering (Dukkha-satya). First, to counteract the inversion of permanence, one generates the aspect of impermanence (Anitya). Second, to counteract the inversion of pleasure and purity, one generates the aspect of suffering (Dukkha). Third, to counteract the inversion of self, one generates the aspect of emptiness (Sunyata). Fourth, to counteract this inversion of self, one generates the aspect of non-self (Anatma). Why? Because apart from the aggregates (Samskara), there is no other self, therefore it is empty. That is, the essence of the aggregates is not the nature of self. Next, regarding the four attachments of permanence, pleasure, purity, and self, one generates the four aspects of cause, arising, origin, and condition in the Truth of Origin (Samudaya-satya). Next, regarding this cessation, one generates the four aspects of cessation, tranquility, exquisiteness, and departure in the Truth of Cessation (Nirodha-satya). Next, regarding the path that can realize this, one generates the four aspects of path, suchness, practice, and deliverance in the Truth of the Path (Magga-satya). Next, the verse says: 'From this, through further cultivation, a general aversion arises in the mind, the Truths are discerned and determined, and ultimately, awakening arises.' Commentary: After the sixteen aspects of wisdom, one further cultivates. First, based on one's own mind, a general aversion arises in the mind, which is called the stage of warmth (Usma-gata). From this point onward, the wisdom of discerning the Truths arises, which is called the stage of peak (Murdhan). From this point onward, the wisdom of definite understanding arises, which is called the stage of forbearance (Ksanti). Furthermore, from this point onward, ultimate awakening arises, which is called the supreme mundane dharma (Laukikagradharma). 《Treatise on the Explication of the Manifest》, Volume 16 Taisho Tripitaka, Volume 31, No. 1602, 《Treatise on the Explication of the Manifest》 《Treatise on the Explication of the Manifest》, Volume 17 Composed by Bodhisattva Asanga Translated by Tripitaka Master Xuanzang under Imperial Decree
現觀品第八之餘
論曰。如是已得暖等善根。當知從此入于現觀。頌曰。
從此無加行 解脫智三心 一百一十二 煩惱斷十攝
論曰。從此無間無有加行。解脫見道所斷隨眠三心智生。一內遣有情假緣智。二內遣諸法假緣智。三遍遣一切有情諸法假緣智。此中前二是法智。第三是種類智。如是三智慧斷一百一十二煩惱。如是煩惱十種所攝。一百一十二煩惱者。謂欲界見苦諦等所斷各有十種。色無色界見苦諦等所斷各有九種。謂各除瞋。如是名為一百一十二煩惱。何等十煩惱所攝。謂五見自性五非見自性。如前已說。複次頌曰。
此證菩提分 六種凈智相 行無分別故 隨所作建立
論曰。當知此智真證覺分非方便位。亦是六種清凈智相。所謂法智種類智苦智集智滅智道智相。此智無分別故但隨所作建立六智相貌。不由行差別故建立六種。應知。複次頌曰。
菩薩在此位 先修勝因力 于自他身苦 起平等心性
論曰。在此現觀位中諸菩薩。由先修習勝資糧力故。于自他相續苦中起五種平等心。謂粗重平等心。無我平等心。斷精進平等心。無愛味精進平等心。一切菩薩現觀平等心。複次頌曰。
是大我意樂 于自性無得 廣意樂當知 二性無分別
【現代漢語翻譯】 現代漢語譯本：
《現觀品》第八之餘
論曰：如是已得暖等善根，當知從此入于現觀。頌曰：
從此無加行 解脫智三心 一百一十二 煩惱斷十攝
論曰：從此無間無有加行。解脫見道所斷隨眠三心智生。一、內遣有情假緣智（能夠去除眾生虛假因緣的智慧）。二、內遣諸法假緣智（能夠去除諸法虛假因緣的智慧）。三、遍遣一切有情諸法假緣智（能夠普遍去除一切眾生和諸法虛假因緣的智慧）。此中前二是法智（對法的智慧）。第三是種類智（對不同種類的智慧）。如是三智慧斷一百一十二煩惱。如是煩惱十種所攝。一百一十二煩惱者，謂欲界見苦諦等所斷各有十種。色無色界見苦諦等所斷各有九種，謂各除瞋。如是名為一百一十二煩惱。何等十煩惱所攝？謂五見自性五非見自性，如前已說。複次頌曰：
此證菩提分 六種凈智相 行無分別故 隨所作建立
論曰：當知此智真證覺分非方便位，亦是六種清凈智相。所謂法智（對法的智慧）、種類智（對不同種類的智慧）、苦智（對苦的智慧）、集智（對苦的根源的智慧）、滅智（對苦的止息的智慧）、道智（對達到苦的止息的道路的智慧）相。此智無分別故但隨所作建立六智相貌，不由行差別故建立六種。應知。複次頌曰：
菩薩在此位 先修勝因力 于自他身苦 起平等心性
論曰：在此現觀位中諸菩薩，由先修習勝資糧力故，于自他相續苦中起五種平等心。謂粗重平等心（對粗重苦的平等心）。無我平等心（對無我的平等心）。斷精進平等心（對斷除煩惱的精進的平等心）。無愛味精進平等心（對沒有貪愛的精進的平等心）。一切菩薩現觀平等心（對一切菩薩現觀的平等心）。複次頌曰：
是大我意樂 于自性無得 廣意樂當知 二性無分別
【English Translation】 English version:
Chapter 8 (Continued): Remaining Aspects of Manifest Realization
Commentary: Having thus attained the roots of virtue such as 'warmth', it should be known that from here one enters manifest realization. The verse states:
From this, without further effort, the three minds of liberating wisdom, One hundred and twelve, afflictions are severed, encompassed by ten.
Commentary: Immediately after this, without further effort, the three minds of wisdom arise, severing the latent tendencies to afflictions that are to be abandoned by the path of seeing. First, the wisdom that internally dispels the imputed causes of sentient beings (the wisdom that can remove the false causes and conditions of sentient beings). Second, the wisdom that internally dispels the imputed causes of phenomena (the wisdom that can remove the false causes and conditions of phenomena). Third, the wisdom that universally dispels the imputed causes of all sentient beings and phenomena (the wisdom that can universally remove the false causes and conditions of all sentient beings and phenomena). Among these, the first two are 'wisdom concerning phenomena' (Dharma-jnana). The third is 'wisdom concerning categories' (Jati-jnana). These three wisdoms can sever one hundred and twelve afflictions. These afflictions are encompassed by ten categories. The one hundred and twelve afflictions are as follows: in the desire realm, there are ten types of afflictions to be abandoned by seeing the truth of suffering, etc. In the form and formless realms, there are nine types of afflictions to be abandoned by seeing the truth of suffering, etc., each excluding anger. These are called the one hundred and twelve afflictions. What are the ten categories of afflictions? They are the five views by their nature and the five non-views by their nature, as previously explained. Furthermore, the verse states:
This proves the factors of enlightenment, the aspects of six pure wisdoms, Because the activity is without discrimination, it is established according to what is done.
Commentary: It should be known that this wisdom truly proves the factors of enlightenment, not merely being in the stage of skillful means. It also possesses the aspects of six pure wisdoms: namely, the aspects of wisdom concerning phenomena (Dharma-jnana), wisdom concerning categories (Jati-jnana), wisdom concerning suffering (Dukkha-jnana), wisdom concerning the origin (Samudaya-jnana), wisdom concerning cessation (Nirodha-jnana), and wisdom concerning the path (Marga-jnana). Because this wisdom is without discrimination, the aspects of the six wisdoms are established only according to what is done. The six types are established not due to differences in activity. It should be known. Furthermore, the verse states:
Bodhisattvas in this stage, through the power of previously cultivated superior causes, Develop an equal mind towards the suffering of themselves and others.
Commentary: In this stage of manifest realization, bodhisattvas, due to the power of previously cultivated superior accumulations, develop five types of equal mind towards the suffering in their own and others' continuums. These are: the equal mind towards heaviness (the equal mind towards the suffering of heaviness), the equal mind towards selflessness (the equal mind towards selflessness), the equal mind towards diligent abandonment (the equal mind towards diligent effort in abandoning afflictions), the equal mind towards diligent effort without attachment (the equal mind towards diligent effort without craving), and the equal mind of manifest realization of all bodhisattvas (the equal mind towards the manifest realization of all bodhisattvas). Furthermore, the verse states:
This is the intention of the great self, without attainment in its own nature, The vast intention should be known as without distinction between the two natures.
論曰。當知此平等心性即是大我阿世耶。及廣大阿世耶。于遍計所執自性無所得故。于有漏無漏二性過失功德亦無所得。由無分別故。複次頌曰。
次上十六行 清凈世間智 對治界地故 究竟事成就
論曰。從此諦現觀已上。于修道中有十六行。世出世清凈智生。謂于欲系苦諦生二智。一現觀審察智。二現觀決定智。於色無色系苦諦亦有如是二智。如於苦諦有四智。如是于集滅道諦亦各有四智。如是總有十六種智。複次如是現觀智。若聲聞等所得。為對治欲色無色三界雜染。若諸菩薩所得。為對治十種地障。如是當知諸所作事成就究竟。所謂轉依究竟亦是現觀智究竟。亦名究竟現觀。複次頌曰。
此現觀差別 或六或十八 相勝利眾多 隨經論所說
論曰。當知現觀差別復有六種。一思現觀二信現觀三戒現觀四現觀智諦現觀。五現觀邊智諦現觀六究竟現觀。問思現觀以何為體答以上品思所生慧為體。或彼俱行菩提分法為體。問信現觀以何為體。答以上品世出世緣三寶凈信為體。或彼俱行菩提分法為體。問戒現觀以何為體。答以聖所愛身語等業為體。或彼俱行菩提分法為體。問現觀智諦現觀以何為體。答以緣非安立諦聖慧為體。或彼俱行菩提分法為體。問現觀邊智諦現觀以
【現代漢語翻譯】 論曰：應當知道，這種平等心性就是大我（Mahatman，偉大的自我）阿世耶（Āśraya，所依），以及廣大阿世耶（Āśraya，所依）。因為對於遍計所執自性（Parikalpita-svabhāva，虛構的自性）沒有所得，對於有漏（Sāsrava，有煩惱的）和無漏（Anāsrava，無煩惱的）二性的過失和功德也沒有所得，因為沒有分別的緣故。 複次，頌曰： 『次上十六行，清凈世間智，對治界地故，究竟事成就。』 論曰：從此諦現觀（Satyābhisamaya，對真諦的現觀）以上，在修道中有十六行，世間和出世間的清凈智慧產生。即對於欲界（Kāmadhātu，慾望界）的苦諦（Duḥkha-satya，苦的真諦）產生二智：一、現觀審察智（Abhisamayavīkṣā-jñāna，現觀審查的智慧），二、現觀決定智（Abhisamayanirṇaya-jñāna，現觀決定的智慧）。對於色界（Rūpadhātu，色界）和無色界（Arūpadhātu，無色界）的苦諦也有如此二智。如同對於苦諦有四智，如同這樣，對於集諦（Samudaya-satya，集起真諦）、滅諦（Nirodha-satya，寂滅真諦）和道諦（Mārga-satya，道真諦）也各有四智。如此總共有十六種智。複次，如同這樣的現觀智，如果聲聞（Śrāvaka，聽聞佛法者）等所得，是爲了對治欲界、色界、無色界三界的雜染。如果諸菩薩（Bodhisattva，追求覺悟的眾生）所得，是爲了對治十種地障。如此應當知道諸所作事成就究竟，所謂轉依（Āśraya-parāvṛtti，所依轉變）究竟也是現觀智究竟，也名究竟現觀（Atyantābhisamaya，究竟的現觀）。 複次，頌曰： 『此現觀差別，或六或十八，相勝利眾多，隨經論所說。』 論曰：應當知道現觀差別復有六種：一、思現觀（Cintā-abhisamaya，思惟的現觀），二、信現觀（Śraddhā-abhisamaya，信的現觀），三、戒現觀（Śīla-abhisamaya，戒的現觀），四、現觀智諦現觀（Abhisamayajñāna-satya-abhisamaya，現觀智的真諦現觀），五、現觀邊智諦現觀（Abhisamayānta-jñāna-satya-abhisamaya，現觀邊際智的真諦現觀），六、究竟現觀（Atyantābhisamaya，究竟的現觀）。問：思現觀以什麼為體？答：以上品思所生慧為體，或彼俱行菩提分法（Bodhipākṣika-dharmas，菩提分法）為體。問：信現觀以什麼為體？答：以上品世出世緣三寶（Triratna，佛法僧三寶）凈信為體，或彼俱行菩提分法為體。問：戒現觀以什麼為體？答：以聖所愛身語等業為體，或彼俱行菩提分法為體。問：現觀智諦現觀以什麼為體？答：以緣非安立諦聖慧為體，或彼俱行菩提分法為體。問：現觀邊智諦現觀以
【English Translation】 Commentary: It should be known that this nature of equanimity is the Great Self (Mahatman) Āśraya (support, basis), and the vast Āśraya. Because there is no attainment regarding the Parikalpita-svabhāva (imputed nature), and there is no attainment regarding the faults and merits of the two natures, Sāsrava (with outflows) and Anāsrava (without outflows), because there is no discrimination. Furthermore, the verse says: 'Next, these sixteen aspects, pure worldly wisdom, counteract realms and grounds, ultimately accomplish the matter.' Commentary: From this Satyābhisamaya (realization of the truth) onwards, in the path of cultivation, there are sixteen aspects, and pure worldly and supramundane wisdom arises. That is, regarding the Duḥkha-satya (truth of suffering) of the Kāmadhātu (desire realm), two wisdoms arise: first, Abhisamayavīkṣā-jñāna (wisdom of realization and examination), and second, Abhisamayanirṇaya-jñāna (wisdom of realization and determination). Regarding the Duḥkha-satya of the Rūpadhātu (form realm) and Arūpadhātu (formless realm), there are also such two wisdoms. Just as there are four wisdoms regarding the truth of suffering, in the same way, regarding the Samudaya-satya (truth of origin), Nirodha-satya (truth of cessation), and Mārga-satya (truth of the path), there are also four wisdoms each. Thus, in total, there are sixteen kinds of wisdom. Furthermore, such Abhisamaya-jñāna (wisdom of realization), if obtained by Śrāvakas (hearers) and others, is to counteract the defilements of the three realms: Kāmadhātu, Rūpadhātu, and Arūpadhātu. If obtained by Bodhisattvas (beings seeking enlightenment), it is to counteract the ten Bhūmi (grounds) obstacles. Thus, it should be known that all accomplished matters are ultimately achieved, and the ultimate Āśraya-parāvṛtti (transformation of the basis) is also the ultimate Abhisamaya-jñāna, also called Atyantābhisamaya (ultimate realization). Furthermore, the verse says: 'This realization has differences, either six or eighteen, with many aspects and benefits, as stated in the sutras and treatises.' Commentary: It should be known that there are six kinds of Abhisamaya (realization): first, Cintā-abhisamaya (realization through thought), second, Śraddhā-abhisamaya (realization through faith), third, Śīla-abhisamaya (realization through ethics), fourth, Abhisamayajñāna-satya-abhisamaya (realization of truth through the wisdom of realization), fifth, Abhisamayānta-jñāna-satya-abhisamaya (realization of truth through the wisdom at the limit of realization), and sixth, Atyantābhisamaya (ultimate realization). Question: What is the substance of Cintā-abhisamaya? Answer: It is the wisdom born from superior thought, or the Bodhipākṣika-dharmas (factors of enlightenment) that accompany it. Question: What is the substance of Śraddhā-abhisamaya? Answer: It is the pure faith in the Triratna (Three Jewels: Buddha, Dharma, Sangha) of the superior worldly and supramundane, or the Bodhipākṣika-dharmas that accompany it. Question: What is the substance of Śīla-abhisamaya? Answer: It is the actions of body and speech, etc., that are beloved by the noble ones, or the Bodhipākṣika-dharmas that accompany it. Question: What is the substance of Abhisamayajñāna-satya-abhisamaya? Answer: It is the noble wisdom that cognizes the non-established truth, or the Bodhipākṣika-dharmas that accompany it. Question: What is the substance of Abhisamayānta-jñāna-satya-abhisamaya?
何為體。答以緣安立諦聖慧為體或彼俱行菩提分法為體問究竟現觀以何為體答以盡智無生智等為體。或彼俱行菩提分法為體。
又此現觀差別有十八種。謂聞所生智現觀。思所生智現觀。修所生智現觀。順抉擇分智現觀。見道現觀。修道現觀。究竟道現觀。不善清凈世俗智現觀。善清凈世俗智現觀。勝義智現觀。不善清凈行有分別智現觀。善清凈行有分別智現觀。善清凈行無分別智現觀。成所作前行智現觀。成所作智現觀。成所作后智現觀。聲聞等智現觀。菩薩等智現觀。複次如是現觀相貌勝利。隨諸經論多種應知。問思現觀有何相貌。答若有成就思現觀者。能正了知諸行無常。諸行皆苦。諸法無我。涅槃寂靜。雖住異生位已能如是決定解了一切。沙門婆羅門諸天魔梵及余世間。決定無能如法引奪。問信現觀有何相貌。答若有成就信現觀者。或住異生位或住非異生位。若於現法若現后法終不宣說。于異眾中別有大師。別有善說法別有正行僧。問戒現觀有何相貌。答若有成就戒現觀者。乃至畜生終不故害其命。及不與取行邪佚行。知而妄語飲窣羅迷隸耶末陀放逸處酒。問現觀智諦現觀有何相貌。答若有成就現觀智諦現觀者。終不依止異見起所作業。及於自所證起疑起惑。及染著一切生處計行吉相而得清凈。誹謗三
【現代漢語翻譯】 現代漢語譯本： 問：什麼是『體』（本質）？答：以緣起安立的真諦（諦，satya，真理）和聖慧（聖慧，arya-prajna，高貴的智慧）為體，或者以與它們共同生起的菩提分法（菩提分法，bodhipaksika-dharmas，菩提的組成部分）為體。問：究竟的現觀（現觀，abhisamaya，領悟）以什麼為體？答：以盡智（盡智，ksaya-jnana，知滅盡之智）和無生智（無生智，anutpada-jnana，知不生之智）等為體，或者以與它們共同生起的菩提分法為體。
此外，這種現觀的差別有十八種，即：聞所生智現觀（聞所生智現觀，sruta-mayi prajna-abhisamaya，由聽聞而生的智慧的現觀），思所生智現觀（思所生智現觀，cinta-mayi prajna-abhisamaya，由思考而生的智慧的現觀），修所生智現觀（修所生智現觀，bhavana-mayi prajna-abhisamaya，由修行而生的智慧的現觀），順抉擇分智現觀（順抉擇分智現觀，anulomiki prajna-abhisamaya，順應抉擇分的智慧的現觀），見道現觀（見道現觀，darsana-marga-abhisamaya，見道之現觀），修道現觀（修道現觀，bhavana-marga-abhisamaya，修道之現觀），究竟道現觀（究竟道現觀，parinistha-marga-abhisamaya，究竟道之現觀），不善清凈世俗智現觀（不善清凈世俗智現觀，akusala-visuddha-samvrti-jnana-abhisamaya，不善但清凈的世俗智慧之現觀），善清凈世俗智現觀（善清凈世俗智現觀，kusala-visuddha-samvrti-jnana-abhisamaya，善且清凈的世俗智慧之現觀），勝義智現觀（勝義智現觀，paramartha-jnana-abhisamaya，勝義智慧之現觀），不善清凈行有分別智現觀（不善清凈行有分別智現觀，akusala-visuddha-sakara-jnana-abhisamaya，不善但清凈的、有分別的智慧之現觀），善清凈行有分別智現觀（善清凈行有分別智現觀，kusala-visuddha-sakara-jnana-abhisamaya，善且清凈的、有分別的智慧之現觀），善清凈行無分別智現觀（善清凈行無分別智現觀，kusala-visuddha-nirakara-jnana-abhisamaya，善且清凈的、無分別的智慧之現觀），成所作前行智現觀（成所作前行智現觀，krtyanusthana-purvaka-jnana-abhisamaya，成就所應作之前行的智慧之現觀），成所作智現觀（成所作智現觀，krtyanusthana-jnana-abhisamaya，成就所應作的智慧之現觀），成所作后智現觀（成所作后智現觀，krtyanusthana-pascat-jnana-abhisamaya，成就所應作之後的智慧之現觀），聲聞等智現觀（聲聞等智現觀，sravaka-adi-jnana-abhisamaya，聲聞等之智慧的現觀），菩薩等智現觀（菩薩等智現觀，bodhisattva-adi-jnana-abhisamaya，菩薩等之智慧的現觀）。此外，關於這些現觀的相貌和殊勝利益，應當根據各種經論來了解。問：思現觀（思現觀，cinta-abhisamaya，思考之現觀）有什麼相貌？答：如果有人成就了思現觀，就能正確地了知諸行無常（諸行無常，sarve sankhara anicca，一切行皆無常），諸行皆苦（諸行皆苦，sarve sankhara dukkha，一切行皆是苦），諸法無我（諸法無我，sarve dhamma anatta，一切法皆無我），涅槃寂靜（涅槃寂靜，nirvana shanti，涅槃是寂靜的）。即使處於異生位（異生位，prthag-jana-bhumi，凡夫位），也能如此堅定地理解一切，任何沙門（沙門，sramana，出家修行者）、婆羅門（婆羅門，brahmana，祭司）、諸天（諸天，deva，天神）、魔（魔，mara，惡魔）、梵（梵，brahma，梵天）以及其他世間的人，都絕對無法如法地奪走這種理解。問：信現觀（信現觀，sraddha-abhisamaya，信心之現觀）有什麼相貌？答：如果有人成就了信現觀，無論處於異生位還是非異生位，對於現世的法（現法，drsta-dharma，今生之法）或來世的法（現后法，drsta-dharma-abhisamaya，來生之法），都不會宣說在其他群體中有不同的導師，有不同的善說法，有不同的正行僧（僧，sangha，僧團）。問：戒現觀（戒現觀，sila-abhisamaya，戒律之現觀）有什麼相貌？答：如果有人成就了戒現觀，乃至對於畜生（畜生，tiryagyoni，動物），也終究不會故意傷害其生命，也不會不予而取（不與取，adattadana，偷盜），行邪淫（邪淫，kama-mithyacara，不正當的性行為），明知而說謊（妄語，mrsavada，虛妄之語），飲用導致放逸的酒（酒，sura-meraya-madya-pramadasthana，能使人放逸的酒）。問：現觀智諦現觀（現觀智諦現觀，abhisamaya-jnana-satya-abhisamaya，現觀智慧之真諦的現觀）有什麼相貌？答：如果有人成就了現觀智諦現觀，就終究不會依賴於其他見解而產生行為，也不會對自己所證悟的產生懷疑或疑惑，也不會貪戀一切生處，認為通過占卜吉兇（行吉相，mangala-lakshana，吉祥的徵兆）可以得到清凈，也不會誹謗三寶（三寶，tri-ratna，佛法僧）。
【English Translation】 English version: Question: What is the 'essence' (體, ti, substance)? Answer: The essence is the truth (諦, satya) established by dependent origination and noble wisdom (聖慧, arya-prajna), or the factors of enlightenment (菩提分法, bodhipaksika-dharmas) that arise together with them. Question: What is the ultimate realization (現觀, abhisamaya) based on? Answer: It is based on the knowledge of exhaustion (盡智, ksaya-jnana) and the knowledge of non-arising (無生智, anutpada-jnana), etc., or the factors of enlightenment that arise together with them.
Furthermore, there are eighteen kinds of differences in this realization, namely: realization arising from hearing (聞所生智現觀, sruta-mayi prajna-abhisamaya), realization arising from thinking (思所生智現觀, cinta-mayi prajna-abhisamaya), realization arising from meditation (修所生智現觀, bhavana-mayi prajna-abhisamaya), realization of wisdom conforming to the decisive factors (順抉擇分智現觀, anulomiki prajna-abhisamaya), realization of the path of seeing (見道現觀, darsana-marga-abhisamaya), realization of the path of cultivation (修道現觀, bhavana-marga-abhisamaya), realization of the ultimate path (究竟道現觀, parinistha-marga-abhisamaya), realization of impure but purified conventional wisdom (不善清凈世俗智現觀, akusala-visuddha-samvrti-jnana-abhisamaya), realization of pure and purified conventional wisdom (善清凈世俗智現觀, kusala-visuddha-samvrti-jnana-abhisamaya), realization of ultimate wisdom (勝義智現觀, paramartha-jnana-abhisamaya), realization of impure but purified wisdom with conceptualization (不善清凈行有分別智現觀, akusala-visuddha-sakara-jnana-abhisamaya), realization of pure and purified wisdom with conceptualization (善清凈行有分別智現觀, kusala-visuddha-sakara-jnana-abhisamaya), realization of pure and purified wisdom without conceptualization (善清凈行無分別智現觀, kusala-visuddha-nirakara-jnana-abhisamaya), realization of wisdom preceding the accomplishment of what is to be done (成所作前行智現觀, krtyanusthana-purvaka-jnana-abhisamaya), realization of wisdom accomplishing what is to be done (成所作智現觀, krtyanusthana-jnana-abhisamaya), realization of wisdom following the accomplishment of what is to be done (成所作后智現觀, krtyanusthana-pascat-jnana-abhisamaya), realization of wisdom of sravakas (聲聞等智現觀, sravaka-adi-jnana-abhisamaya), realization of wisdom of bodhisattvas (菩薩等智現觀, bodhisattva-adi-jnana-abhisamaya). Furthermore, the characteristics and benefits of these realizations should be understood according to various sutras and treatises. Question: What are the characteristics of realization arising from thinking (思現觀, cinta-abhisamaya)? Answer: If someone has achieved realization arising from thinking, they can correctly understand that all conditioned phenomena are impermanent (諸行無常, sarve sankhara anicca), all conditioned phenomena are suffering (諸行皆苦, sarve sankhara dukkha), all phenomena are without self (諸法無我, sarve dhamma anatta), and nirvana is peace (涅槃寂靜, nirvana shanti). Even if they are in the state of an ordinary being (異生位, prthag-jana-bhumi), they can understand everything so firmly that no sramana (沙門, sramana), brahmana (婆羅門, brahmana), deva (諸天, deva), mara (魔, mara), brahma (梵, brahma), or anyone else in the world can rightfully take away this understanding. Question: What are the characteristics of realization of faith (信現觀, sraddha-abhisamaya)? Answer: If someone has achieved realization of faith, whether they are in the state of an ordinary being or not, they will never declare, regarding the law in this life (現法, drsta-dharma) or the law in the next life (現后法, drsta-dharma-abhisamaya), that there is a different teacher, a different well-spoken law, or a different rightly practicing sangha (僧, sangha) in other groups. Question: What are the characteristics of realization of discipline (戒現觀, sila-abhisamaya)? Answer: If someone has achieved realization of discipline, they will never intentionally harm the life of even an animal (畜生, tiryagyoni), nor will they take what is not given (不與取, adattadana), engage in sexual misconduct (邪淫, kama-mithyacara), knowingly lie (妄語, mrsavada), or drink intoxicating liquor (酒, sura-meraya-madya-pramadasthana) that leads to negligence. Question: What are the characteristics of the realization of the truth of wisdom of realization (現觀智諦現觀, abhisamaya-jnana-satya-abhisamaya)? Answer: If someone has achieved the realization of the truth of wisdom of realization, they will never rely on other views to generate actions, nor will they have doubts or uncertainties about what they have realized, nor will they be attached to all places of birth, thinking that purity can be attained through observing auspicious signs (行吉相, mangala-lakshana), nor will they slander the Three Jewels (三寶, tri-ratna).
乘造惡趣業。況復能起害父害母等諸無間業。乃至終不生第八有。問現觀邊智諦現觀有何相貌。答若有成就現觀邊智諦現觀者。于自所證。若他問難終不怯怖。問究竟現觀有何相貌。答若有成就究竟現觀者。終不墮於五種犯處。終不故害眾生之命。及不與取習近淫佚非梵行法。故說妄語貯積財物受用諸欲。又終不怖畏不可記論事。終不計執自作苦樂他作苦樂自他作苦樂。非自非他作無因生苦樂。諸如是等名為現觀相貌。當知此即現觀勝利。若隨經隨論如前廣說。
顯揚聖教論成瑜伽品第九
論曰。前說菩薩於此位中先修因力等。云何名為先因力耶。頌曰。
般若度瑜伽 等至無分別 一切一切種 無有分別故
論曰。依止三摩缽底發起般若波羅蜜多瑜伽勝行。即此正慧能到彼岸。是大菩提最勝方便。故名瑜伽。此所依止等至無有分別。於一切法及一切種無分別故。云何一切及一切種。頌曰。
一切一切種 三相與三輪 謂名相染凈 及俱非二種
論曰。一切者。謂三輪。一所知境。二能知智。三能知者。一切種者。謂三相。一名相。二染凈。三俱非。名者。謂假立等十二種。名相者。謂自相及共相。染者。謂染污法。凈者。謂諸善法。俱非者。謂無覆無記法。複次如是
【現代漢語翻譯】 現代漢語譯本 會造作墮入惡趣的業。更何況是能夠發起殺父、殺母等各種無間地獄業。乃至最終不會生於第八有（指不再輪迴）。
問：現觀邊智諦現觀有什麼樣的相貌？
答：如果有人成就了現觀邊智諦現觀，對於自己所證悟的，即使他人問難，最終也不會怯懦恐怖。
問：究竟現觀有什麼樣的相貌？
答：如果有人成就了究竟現觀，最終不會墮入五種犯處（指五戒）。最終不會故意殺害眾生的性命，以及不會不予而取（偷盜），習近淫佚的非清凈行為。不說虛妄的言語，不貯藏積聚財物，不享受各種慾望。而且最終不會怖畏不可記論的事。最終不會計執自己作苦作樂、他人作苦作樂、自己和他人一起作苦作樂，或者非自己非他人作無因的苦樂。諸如此類的，就叫做現觀的相貌。應當知道這就是現觀的勝利。如果想要了解更多，可以依照經和論，如前面所廣泛解說的。
《顯揚聖教論》成瑜伽品第九
論說：前面說到菩薩在這個位次中，先修習因力等。什麼叫做先因力呢？
頌說：
般若度瑜伽，等至無分別，
一切一切種，無有分別故。
論說：依靠三摩缽底（Samāpatti，禪定）發起般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）的瑜伽（Yoga，相應）殊勝行。就是這種正慧能夠到達彼岸。是大菩提（Bodhi，覺悟）最殊勝的方便。所以叫做瑜伽。這種瑜伽所依靠的等至沒有分別。對於一切法以及一切種類都沒有分別的緣故。
什麼是一切以及一切種類呢？
頌說：
一切一切種，三相與三輪，
謂名相染凈，及俱非二種。
論說：一切，指的是三輪。一、所知境。二、能知智。三、能知者。一切種，指的是三相。一、名相。二、染凈。三、俱非。名，指的是假立等十二種。名相，指的是自相以及共相。染，指的是染污法。凈，指的是各種善法。俱非，指的是無覆無記法。再次，像這樣 English version Creates karma leading to evil destinies. Moreover, it can initiate the various deeds of uninterrupted karma such as killing one's father or mother. Ultimately, one will not be born into the eighth existence (referring to no more reincarnation).
Question: What are the characteristics of the Insight on the Edge of Observation of Truth (現觀邊智諦現觀)?
Answer: If someone has achieved the Insight on the Edge of Observation of Truth, regarding what they have realized, they will ultimately not be timid or fearful even if others question them.
Question: What are the characteristics of Ultimate Insight (究竟現觀)?
Answer: If someone has achieved Ultimate Insight, they will ultimately not fall into the five transgressions (referring to the five precepts). They will ultimately not intentionally kill living beings, nor take what is not given (steal), nor engage in impure conduct of sexual indulgence. They will not speak false words, nor hoard and accumulate wealth, nor enjoy various desires. Moreover, they will ultimately not fear matters of unrecordable discussions. They will ultimately not cling to the notion that they themselves create suffering and pleasure, that others create suffering and pleasure, that they themselves and others together create suffering and pleasure, or that neither they themselves nor others create causeless suffering and pleasure. Such things are called the characteristics of Insight. It should be known that this is the victory of Insight. If you want to know more, you can follow the sutras and treatises, as widely explained earlier.
《Manifestation of the Holy Teaching Treatise》, Chapter Nine on Accomplishing Yoga
The treatise says: Earlier, it was said that the Bodhisattva, in this position, first cultivates causal power, etc. What is called causal power?
The verse says:
Perfection of Wisdom Yoga, Samāpatti (等至) without discrimination,
All and all kinds, without discrimination.
The treatise says: Relying on Samāpatti (禪定) to initiate the supreme practice of Yoga (瑜伽) of Prajñāpāramitā (般若波羅蜜多, perfection of wisdom). This right wisdom can reach the other shore. It is the most excellent means to great Bodhi (菩提, enlightenment). Therefore, it is called Yoga. The Samāpatti (等至) on which this Yoga relies has no discrimination. Because there is no discrimination towards all dharmas and all kinds.
What are all and all kinds?
The verse says:
All and all kinds, three aspects and three wheels,
Namely name and appearance, defilement and purity, and both non-two kinds.
The treatise says: 'All' refers to the three wheels. First, the object of knowledge. Second, the knowing wisdom. Third, the knower. 'All kinds' refers to the three aspects. First, name and appearance. Second, defilement and purity. Third, both non-. 'Name' refers to the twelve kinds such as provisional establishment. 'Name and appearance' refers to the self-aspect and the common aspect. 'Defilement' refers to defiled dharmas. 'Purity' refers to various virtuous dharmas. 'Both non-' refers to the uncovered and unspecified dharmas. Furthermore, like this
【English Translation】 Creates karma leading to evil destinies. Moreover, it can initiate the various deeds of uninterrupted karma such as killing one's father or mother. Ultimately, one will not be born into the eighth existence (referring to no more reincarnation).
Question: What are the characteristics of the Insight on the Edge of Observation of Truth (現觀邊智諦現觀)?
Answer: If someone has achieved the Insight on the Edge of Observation of Truth, regarding what they have realized, they will ultimately not be timid or fearful even if others question them.
Question: What are the characteristics of Ultimate Insight (究竟現觀)?
Answer: If someone has achieved Ultimate Insight, they will ultimately not fall into the five transgressions (referring to the five precepts). They will ultimately not intentionally kill living beings, nor take what is not given (steal), nor engage in impure conduct of sexual indulgence. They will not speak false words, nor hoard and accumulate wealth, nor enjoy various desires. Moreover, they will ultimately not fear matters of unrecordable discussions. They will ultimately not cling to the notion that they themselves create suffering and pleasure, that others create suffering and pleasure, that they themselves and others together create suffering and pleasure, or that neither they themselves nor others create causeless suffering and pleasure. Such things are called the characteristics of Insight. It should be known that this is the victory of Insight. If you want to know more, you can follow the sutras and treatises, as widely explained earlier.
《Manifestation of the Holy Teaching Treatise》, Chapter Nine on Accomplishing Yoga
The treatise says: Earlier, it was said that the Bodhisattva, in this position, first cultivates causal power, etc. What is called causal power?
The verse says:
Perfection of Wisdom Yoga, Samāpatti (等至) without discrimination,
All and all kinds, without discrimination.
The treatise says: Relying on Samāpatti (禪定) to initiate the supreme practice of Yoga (瑜伽) of Prajñāpāramitā (般若波羅蜜多, perfection of wisdom). This right wisdom can reach the other shore. It is the most excellent means to great Bodhi (菩提, enlightenment). Therefore, it is called Yoga. The Samāpatti (等至) on which this Yoga relies has no discrimination. Because there is no discrimination towards all dharmas and all kinds.
What are all and all kinds?
The verse says:
All and all kinds, three aspects and three wheels,
Namely name and appearance, defilement and purity, and both non-two kinds.
The treatise says: 'All' refers to the three wheels. First, the object of knowledge. Second, the knowing wisdom. Third, the knower. 'All kinds' refers to the three aspects. First, name and appearance. Second, defilement and purity. Third, both non-. 'Name' refers to the twelve kinds such as provisional establishment. 'Name and appearance' refers to the self-aspect and the common aspect. 'Defilement' refers to defiled dharmas. 'Purity' refers to various virtuous dharmas. 'Both non-' refers to the uncovered and unspecified dharmas. Furthermore, like this
所說無分別者。於何等法說無分別耶。頌曰。
於法及法空 無二種戲論 無分別無窮 此上非應理
論曰。法與法空俱無二種戲論。故名無分別。云何為二。謂有及無。何以故。色非是有。遍計所執相無故。亦非是無。彼假所依事有故。色空亦非有。遍計所執相無所顯故。亦非是無。諸法無我有所顯故。如於色色空。如是于餘一切法及一切法空。當知亦爾。非離諸法及法空外更有餘境是可得者。是故但說二無分別非無分別。更無分別有無窮過。此上更無所知境故。複次頌曰。
若都無所取 無慧亦無度 俱成取離言 為順非無用
論曰。此若無有二種分別。即無有取。都無取故慧體尚無。況到彼岸。是故必有離言相取。由此取故慧到彼岸二俱成就。所以者何。由此聖慧雖不取如所言相性。而取離言相性故。問若此聖慧不取如言相性者。宣說正法應無所用。答不然。為隨順故。所以者何為欲隨順離言相取。是故如來宣說正法。
顯揚聖教論成不思議品第十
論曰。要先思惟方入現觀。是故應離不可思議處方便思惟。云何名為不可思議處。頌曰。
九事不思議 由依止五處 有五種因故 得失俱三種
論曰。有九種事不可思議。一我。二有情。三世界。
【現代漢語翻譯】 現代漢語譯本： 所說的『無分別』是指什麼？頌文說： 『對於法和法的空性，沒有兩種戲論，沒有分別，沒有窮盡，除此之外不應再作推理。』 論述：法和法的空性都沒有兩種戲論，所以稱為『無分別』。什麼是『二』呢？就是『有』和『無』。為什麼呢？因為色不是『有』，因為遍計所執的自性不存在；也不是『無』，因為它所依賴的假有之事是存在的。色的空性也不是『有』，因為遍計所執的自性沒有所顯現；也不是『無』，因為諸法的無我之性有所顯現。就像對色空一樣，對於其餘一切法和一切法的空性，應當知道也是這樣。如果離開諸法和法的空性之外，再沒有其他的境界可以獲得。所以只說兩種『無分別』，而不是『無分別』。如果再有分別，就會有無窮的過失，因為除此之外沒有可以認知的境界了。再次，頌文說： 『如果完全沒有所取，就沒有智慧，也沒有度脫。取和離言相都成就，爲了隨順而不是沒有用處。』 論述：如果這裡沒有兩種分別，就沒有所取。完全沒有所取，智慧的本體尚且沒有，更何況到達彼岸。所以必定有離言相的取。因為有這種取，智慧和到達彼岸二者都成就。為什麼呢？因為這種聖慧雖然不取如所言說的自性，但取離言的自性。問：如果這種聖慧不取如言說的自性，那麼宣說正法應該沒有用處。答：不是的，是爲了隨順的緣故。為什麼呢？爲了想要隨順離言相的取，所以如來說法。 《顯揚聖教論·成不思議品第十》 論述：一定要先思惟才能進入現觀，所以應該離開不可思議之處，方便地進行思惟。什麼叫做不可思議之處呢？頌文說： 『有九種不可思議的事，由於依止五處，有五種原因，得到和失去各有三種。』 論述：有九種事是不可思議的：一、我（ātman，靈魂，自我）。二、有情（sattva，眾生）。三、世界（loka，宇宙）。
【English Translation】 English version: What is meant by 'non-discrimination'? The verse says: 'Regarding phenomena and the emptiness of phenomena, there are no two kinds of conceptual proliferation, no discrimination, no limit; beyond this, there should be no further reasoning.' Treatise: Phenomena and the emptiness of phenomena both lack two kinds of conceptual proliferation, hence the name 'non-discrimination'. What are the 'two'? They are 'existence' and 'non-existence'. Why? Because form (rūpa) is not 'existent', as the nature of what is merely conceptually imputed (parikalpita-lakṣaṇa) does not exist; nor is it 'non-existent', because the dependent event (paratantra) upon which it is falsely based does exist. The emptiness of form is also not 'existent', because the nature of what is merely conceptually imputed has nothing to reveal; nor is it 'non-existent', because the selflessness of phenomena (dharma-nairātmya) has something to reveal. Just as with the emptiness of form, so too with all other phenomena and the emptiness of all phenomena, it should be understood likewise. There is no other object to be obtained apart from phenomena and the emptiness of phenomena. Therefore, only two 'non-discriminations' are spoken of, not 'non-discrimination'. If there were further discriminations, there would be endless faults, because there is no further object to be known beyond this. Furthermore, the verse says: 'If there is absolutely nothing to be apprehended, there is no wisdom, nor is there crossing over. Both apprehension and the aspect of being beyond words are accomplished, for the sake of accordance, not without purpose.' Treatise: If there are no two kinds of discriminations here, there is no apprehension. If there is absolutely no apprehension, the very essence of wisdom does not exist, let alone reaching the other shore (pāramitā). Therefore, there must be apprehension of the aspect of being beyond words. Because of this apprehension, both wisdom and reaching the other shore are accomplished. Why? Because this noble wisdom, although it does not apprehend the nature of what is spoken of, it does apprehend the nature of being beyond words. Question: If this noble wisdom does not apprehend the nature of what is spoken of, then the proclamation of the true Dharma should be useless. Answer: No, it is for the sake of accordance. Why? Because in order to accord with the apprehension of the aspect of being beyond words, the Tathāgata proclaims the Dharma. 《Yogācārabhūmi-śāstra, Chapter Ten: Accomplishing the Inconceivable》 Treatise: One must first contemplate before entering direct perception (pratyakṣa), therefore one should abandon inconceivable places and contemplate skillfully. What are called inconceivable places? The verse says: 'There are nine inconceivable things, due to relying on five places, there are five causes, and both gain and loss have three types.' Treatise: There are nine things that are inconceivable: 1. Self (ātman). 2. Sentient beings (sattva). 3. World (loka).
四業報。五靜慮者境界。六諸佛境界。七十四不可記事。八非正法。九一切煩惱之所引攝。若有思惟如是九事。必定依止五種處所方起思惟。一見。二忍。三推尋。四利養。五散亂。依止於見思惟我及有情。依止於忍思惟世界。依止推尋思惟業報。靜慮者境界諸佛境界及十四種不可記事。依止利養思惟非正法。依止散亂思惟。一切煩惱之所引攝。問何因緣故。如是九事不應思議。答五因緣故。一我及有情無自相故。不應思議。二世界現成相故。不應思議。三業報及二境界甚深相故。不應思議。四不可記事非一定相故。不應思議。五非正法及諸煩惱之所引攝能引無義相故。不應思議若有思議如是等事。當知能引三種過失。一起心亂過失。二生非福過失。三不得善過失。若不思議能引三種功德。翻此應知。複次頌曰。
不應思不記 當知由四因 非定一甚深 引無義相住
論曰。又若略說。由四種因于不可思議事自不應思惟。亦不應為他記別。一我及有情若有若無非一定故。不可思惟不可記別。二業報及二境界皆甚深故。不可思惟不可記別。三世界不可記事非正法。一切煩惱之所引攝。引無義故。不可思惟不可記別。四真如於行等法不即不離。其相法爾安住故。不可思惟不可記別。複次頌曰。
不思
【現代漢語翻譯】 現代漢語譯本 四種業報（Sì zhǒng yèbào）：指由行為產生的四種結果。 五種靜慮者境界（Wǔ zhǒng jìnglǜ zhě jìngjiè）：指禪定修行者所達到的五種境界。 六種諸佛境界（Liù zhǒng zhūfó jìngjiè）：指諸佛所證悟的六種境界。 七種十四不可記事（Qī zhǒng shísì bùkě jì shì）：指十四種無法明確回答或思考的問題。 八種非正法（Bā zhǒng fēi zhèngfǎ）：指不符合正道的法。 九種一切煩惱之所引攝（Jiǔ zhǒng yīqiè fánnǎo zhī suǒ yǐn shè）：指由一切煩惱所引發的事物。 若有人思惟如是九事，必定依止五種處所方起思惟：一、見（jiàn）；二、忍（rěn）；三、推尋（tuīxún）；四、利養（lìyǎng）；五、散亂（sànluàn）。 依止於見思惟我及有情（wǒ jí yǒuqíng）。依止於忍思惟世界（shìjiè）。依止推尋思惟業報。靜慮者境界、諸佛境界及十四種不可記事。依止利養思惟非正法。依止散亂思惟一切煩惱之所引攝。 問：何因緣故，如是九事不應思議？ 答：五因緣故：一、我及有情無自相故，不應思議。二、世界現成相故，不應思議。三、業報及二境界甚深相故，不應思議。四、不可記事非一定相故，不應思議。五、非正法及諸煩惱之所引攝能引無義相故，不應思議。若有思議如是等事，當知能引三種過失：一起心亂過失；二生非福過失；三不得善過失。若不思議能引三種功德，翻此應知。 複次頌曰： 『不應思不記，當知由四因，非定一甚深，引無義相住。』 論曰：又若略說，由四種因于不可思議事自不應思惟，亦不應為他記別。一、我及有情若有若無非一定故，不可思惟不可記別。二、業報及二境界皆甚深故，不可思惟不可記別。三、世界、不可記事、非正法、一切煩惱之所引攝，引無義故，不可思惟不可記別。四、真如（zhēnrú）於行等法不即不離，其相法爾安住故，不可思惟不可記別。 複次頌曰： 『不思』
【English Translation】 English version The four karmic retributions (Sì zhǒng yèbào): referring to the four kinds of results produced by actions. The five states of meditative beings (Wǔ zhǒng jìnglǜ zhě jìngjiè): referring to the five states attained by practitioners of meditation. The six states of Buddhas (Liù zhǒng zhūfó jìngjiè): referring to the six states of enlightenment attained by the Buddhas. The seven sets of fourteen unrecordable matters (Qī zhǒng shísì bùkě jì shì): referring to the fourteen questions that cannot be clearly answered or contemplated. The eight non-Dharmas (Bā zhǒng fēi zhèngfǎ): referring to the teachings that do not conform to the right path. The nine things induced by all afflictions (Jiǔ zhǒng yīqiè fánnǎo zhī suǒ yǐn shè): referring to the things caused by all afflictions. If someone contemplates these nine things, they must rely on five places to begin contemplation: 1. View (jiàn); 2. Acceptance (rěn); 3. Investigation (tuīxún); 4. Gain and support (lìyǎng); 5. Distraction (sànluàn). Relying on view, contemplate the self and sentient beings (wǒ jí yǒuqíng). Relying on acceptance, contemplate the world (shìjiè). Relying on investigation, contemplate karmic retributions. The states of meditative beings, the states of Buddhas, and the fourteen unrecordable matters. Relying on gain and support, contemplate non-Dharmas. Relying on distraction, contemplate all things induced by afflictions. Question: For what reason should these nine things not be contemplated? Answer: For five reasons: 1. Because the self and sentient beings have no inherent nature, they should not be contemplated. 2. Because the world has a readily apparent form, it should not be contemplated. 3. Because karmic retributions and the two states are profoundly deep, they should not be contemplated. 4. Because the unrecordable matters have no fixed nature, they should not be contemplated. 5. Because non-Dharmas and the things induced by afflictions lead to meaningless results, they should not be contemplated. If one contemplates such things, know that it can lead to three faults: 1. The fault of a disturbed mind; 2. The fault of generating non-merit; 3. The fault of not attaining goodness. If one does not contemplate, it can lead to three merits; the opposite should be known. Furthermore, the verse says: 'One should not contemplate or record, know that it is due to four reasons, not fixed, one, profoundly deep, leading to meaningless abiding.' Treatise says: Furthermore, to put it briefly, due to four reasons, one should not contemplate the inconceivable matters oneself, nor should one record them for others. 1. Because the self and sentient beings, whether existent or non-existent, are not fixed, they cannot be contemplated or recorded. 2. Because karmic retributions and the two states are all profoundly deep, they cannot be contemplated or recorded. 3. Because the world, the unrecordable matters, the non-Dharmas, and all things induced by afflictions lead to meaningless results, they cannot be contemplated or recorded. 4. Because Suchness (zhēnrú) is neither identical to nor separate from the conditioned phenomena, its nature abides as it is, it cannot be contemplated or recorded. Furthermore, the verse says: 'Not contemplate'
我有無 成二過失故 於他亦二失 不應思一異
論曰。不應思我若有若無。何以故。成二過失故。若思為有。即于非實有義起增益執過。若思為無。即于假有義起損減執過於他有情。若執一異亦成二過。若執為一。有情多過。若執為異。非六處過。複次頌曰。
二雖不依見 成故不應思 不思如是生 三過所隨故
論曰。有情世界器世界。此之二種雖不依見亦不應思。何以故。世共了知現成相故問何故不思此事如是生非不如是耶。答若如是思者。或謂即如是。或謂異如是。或謂無如是。此三種過所隨逐故。複次頌曰。
善趣與惡趣 二作者非定 過去善惡業 處事等難思
論曰。于業報中不應思議。修福行者定往善趣。為惡行者定往惡趣。不決定故。又過去世凈不凈業。若處若事若因若報等。不可思議。複次頌曰。
真如無漏性 成所作義利 靜慮者如來 無譬自在故
論曰。靜慮者及佛二種境界中。真如及無漏性皆不可思議。又諸佛等成所作義。謂所作利益眾生事亦不可思議。何以故。無譬喻故。一切世間無有少事能譬甚深二種境界。又自在故諸如來等由內證得心自在故起所作事世間所有一切作用。若離因緣和合所不見故。複次頌曰。
外道
【現代漢語翻譯】 現代漢語譯本： 『我有』或『我無』，都會造成兩種過失，因此不應該思考『一』或『異』。
論述：不應該思考『我』是『有』還是『無』。為什麼呢？因為會造成兩種過失。如果認為是『有』，就會對非真實存在的意義產生增益執（認為本不存在的事物存在）；如果認為是『無』，就會對假有的意義產生損減執（認為本存在的事物不存在）。對於其他有情眾生，如果執著于『一』或『異』，也會造成兩種過失。如果執著于『一』，就會產生有情眾生過多的問題；如果執著于『異』，就會產生非六處的問題。此外，偈頌說：
即使不依據見解，『二』（有情世界和器世界）的形成也不應該思考，因為它們已經存在。不思考這些事物的產生方式，會帶來三種過失。
論述：有情世界和器世界這兩種，即使不依據見解也不應該思考。為什麼呢？因為世間普遍認知它們已經存在。問：為什麼不思考這些事物的產生方式是這樣而不是那樣呢？答：如果這樣思考，或者認為就是這樣，或者認為不同於這樣，或者認為沒有這樣，這三種過失會隨之而來。此外，偈頌說：
善趣和惡趣，這兩種去處，作者（造業者）並非是確定的。過去的善業和惡業，其處所、事件等難以思議。
論述：在業報中不應該思議。修行福業的人一定往生善趣，作惡業的人一定往生惡趣，這些都不是絕對的。而且，過去世的清凈或不清凈的業，其處所、事件、因緣、果報等，都是不可思議的。此外，偈頌說：
真如和無漏的自性，成就所作的意義和利益，禪定者和如來，因為沒有比喻和自在的緣故，都是不可思議的。
論述：禪定者和佛這兩種境界中，真如和無漏的自性都是不可思議的。而且，諸佛等成就所作的意義，也就是所作利益眾生的事業，也是不可思議的。為什麼呢？因為沒有比喻。一切世間沒有任何事物可以比喻這兩種甚深的境界。而且，因為自在的緣故，諸如來等由於內在證悟而獲得心的自在，因此所作的事業，世間所有的一切作用，如果離開了因緣和合，是無法見到的。此外，偈頌說：
外道
【English Translation】 English version: 'I have' or 'I do not have' both lead to two kinds of faults, therefore one should not contemplate 'one' or 'different'.
Treatise: One should not contemplate whether 'I' am 'existent' or 'non-existent'. Why? Because it leads to two kinds of faults. If one thinks of it as 'existent', one develops an exaggerating attachment to a non-truly existent meaning (believing something exists that does not). If one thinks of it as 'non-existent', one develops a diminishing attachment to a conventionally existent meaning (believing something does not exist that does). Regarding other sentient beings, if one clings to 'one' or 'different', it also leads to two kinds of faults. If one clings to 'one', it leads to the problem of too many sentient beings; if one clings to 'different', it leads to the problem of non-six sense bases. Furthermore, the verse says:
Even without relying on views, the formation of 'two' (the sentient world and the container world) should not be contemplated, because they already exist. Not contemplating how these things arise leads to three kinds of faults.
Treatise: These two, the sentient world and the container world, should not be contemplated even without relying on views. Why? Because the world universally recognizes that they already exist. Question: Why not contemplate whether the way these things arise is this way and not that way? Answer: If one contemplates in this way, one either thinks it is exactly like this, or thinks it is different from this, or thinks it is not like this, and these three kinds of faults follow. Furthermore, the verse says:
The good realms and the bad realms, these two destinations, the agent (the one who creates karma) is not definite. Past good and bad deeds, their places, events, etc., are difficult to contemplate.
Treatise: One should not contemplate within karmic retribution. Those who cultivate meritorious actions will definitely be reborn in good realms, and those who commit evil actions will definitely be reborn in bad realms; these are not absolute. Moreover, the pure or impure deeds of past lives, their places, events, causes, and results, etc., are inconceivable. Furthermore, the verse says:
Suchness (Tathata) and the nature of non-outflow (Anasrava), accomplish the meaning and benefit of what is done, meditators and the Tathagatas (Tathagata), because of having no analogy and being self-sufficient, are all inconceivable.
Treatise: Within the two realms of meditators and Buddhas, suchness (Tathata) and the nature of non-outflow (Anasrava) are both inconceivable. Moreover, the accomplishment of the meaning of what is done by the Buddhas, that is, the deeds done to benefit sentient beings, is also inconceivable. Why? Because there is no analogy. There is nothing in all the world that can be compared to these two profound realms. Moreover, because of being self-sufficient, the Tathagatas, etc., attain self-sufficiency of mind through inner realization, and therefore the deeds they do, all the actions in the world, if separated from the aggregation of causes and conditions, cannot be seen. Furthermore, the verse says:
Non-Buddhists
所宣說 能引無義利 非理遠四處 無記不應思
論曰。一切不應記事不應思議。諸邪外道之所說故。能引諸無義利故。不如正理故。遠離四種正思惟處故。謂因思惟處。果思惟處。雜染思惟處。清凈思惟處。複次如前所說。若思惟彼有三種過。云何而有。頌曰。
非處勤功用 譭謗于大我 不修清凈善 故成三過失
論曰。由於非處勤功用故起心亂過失。由於得靜慮者及佛世尊譭謗最勝功德故生非福過失。由不發起凈善法故。有不得善過失。複次頌曰。
遠離不思議 思可思議處 具八種功德 故如理應思
論曰。由於不可思議處強思議者有如是過失。故應遠離。于可思議處如理思惟。若如是思具八功德。何等為八。所謂能善了知。闇說大說。依義思惟不依文字。少以凈信信解。少以慧觀觀察。堅固思惟。審諦思惟。常勤思惟。于所思惟善能究竟中。無懈退。複次頌曰。
諸佛之所說 遍知等無違 五因二因故 於此不應思
論曰。由五因故於不可思議處不應欣樂思惟。謂諸佛所說故。及於四諦中遍知斷證修不相違故。又略由二因故謂教及證教。謂諸佛所說證謂遍知苦等。
顯揚聖教論攝勝抉擇品第十一之一
論曰。如是遠離不思議處
【現代漢語翻譯】 現代漢語譯本 所宣說，能引向無意義和無利益的事情。 不合乎正理，遠離四種正確的思惟之處，對於無記（既非善也非惡）之事不應該思索。
論曰：一切不應該記錄的事情不應該思議，因為那是外道邪說，能引向各種無意義和無利益的事情，不符合正理，遠離四種正思惟之處，即因思惟處、果思惟處、雜染思惟處、清凈思惟處。此外，如前所述，如果思惟這些，會有三種過失。是哪三種過失呢？頌曰：
在不適當的地方勤加功用，會譭謗偉大的『我』（Atman）。 不修習清凈的善行，因此造成三種過失。
論曰：由於在不適當的地方勤加功用，會產生心亂的過失；由於對獲得禪定者以及佛世尊譭謗最殊勝的功德，會產生非福的過失；由於不發起清凈的善法，會有得不到善的過失。複次，頌曰：
遠離不可思議之處，思惟可以思議之處。 具備八種功德，因此應該如理思惟。
論曰：由於在不可思議之處強行思議，會有這樣的過失，所以應該遠離。在可思議之處如理思惟，如果這樣思惟，具備八種功德。哪八種功德呢？所謂能夠善於了知，對於隱晦的說法和廣大的說法都能理解；依循義理思惟而不依循文字；以少許的凈信就能信解；以少許的智慧觀察；堅固地思惟；審慎諦實地思惟；常常勤奮地思惟；對於所思惟的內容能夠善於究竟，沒有懈怠退縮。複次，頌曰：
諸佛所宣說的內容，與遍知（Sarvajna）等教義沒有違背。 因為五種原因和兩種原因，對於這些不應該思惟。
論曰：由於五種原因，對於不可思議之處不應該欣樂思惟，即諸佛所說，以及在四諦（catvāri āryasatyāni）中，遍知、斷、證、修不相違背。又略而言之，由兩種原因，即教和證。教，指諸佛所說；證，指遍知苦等。
《顯揚聖教論》攝勝抉擇品第十一之一
論曰：像這樣遠離不可思議之處。
【English Translation】 English version What is proclaimed leads to meaninglessness and non-benefit. It is not in accordance with reason, far from the four places of correct contemplation, and one should not contemplate on the indeterminate (neither good nor evil).
Treatise says: Everything that should not be recorded should not be contemplated, because it is the heresy of external paths, which can lead to various meaningless and non-beneficial things, is not in accordance with reason, and is far from the four places of correct contemplation, namely the place of contemplating causes, the place of contemplating effects, the place of contemplating defilement, and the place of contemplating purification. Furthermore, as mentioned earlier, if one contemplates these, there will be three faults. What are these three faults? Verse says:
Diligently applying effort in an inappropriate place will slander the great 'Self' (Atman). Not cultivating pure good deeds, thus causing three faults.
Treatise says: Because of diligently applying effort in an inappropriate place, the fault of mental disturbance arises; because of slandering the most supreme merits of those who have attained dhyana and the World-Honored One Buddha, the fault of non-merit arises; because of not initiating pure good dharmas, there is the fault of not obtaining good. Furthermore, verse says:
Stay away from the inconceivable, contemplate the conceivable. Possessing eight kinds of merits, therefore one should contemplate in accordance with reason.
Treatise says: Because of forcibly contemplating the inconceivable, there will be such faults, so one should stay away. Contemplate the conceivable in accordance with reason. If one contemplates in this way, one possesses eight kinds of merits. What are the eight kinds of merits? So-called being able to understand well, being able to understand both obscure and vast statements; contemplating according to meaning and not according to words; being able to understand with a little pure faith; observing with a little wisdom; contemplating firmly; contemplating carefully and truthfully; contemplating diligently and constantly; being able to skillfully complete what is contemplated, without laziness or retreat. Furthermore, verse says:
What the Buddhas proclaim does not contradict the teachings of Sarvajna (Omniscience) and others. Because of five reasons and two reasons, one should not contemplate these.
Treatise says: Because of five reasons, one should not delight in contemplating the inconceivable, namely what the Buddhas say, and that in the Four Noble Truths (catvāri āryasatyāni), omniscience, cessation, realization, and cultivation do not contradict each other. Briefly speaking, for two reasons, namely teaching and realization. Teaching refers to what the Buddhas say; realization refers to the omniscience of suffering and so on.
《Exposition of the Holy Teachings》, Chapter Eleven, Section One, on the Collection of Superior Decisions
Treatise says: In this way, stay away from the inconceivable.
方便思已。於九種事應以十相發起種種最勝抉擇。何等為十。頌曰。
數相別有處 邊際與生起 想善巧攝等 勝抉擇諸事
論曰。十種相者。一數二相。三差別。四有性。五處所。六邊際。七生起。八想。九善巧。十攝等。此中數者。謂色數。有十五如是等相者。謂假立相自相共相。此中事亦名相。是所相故。名亦名相。相應亦名相。俱是能相具故。如與火色相應表知有暖。如是等眾生亦名相。是相者故。取亦名相。是能相體故。差別者。謂有色無色有見無見等差別。有性者。謂假有性實有性勝義有性。處所者。如四大展轉及與造色同一處住又色心等同一處所。又依欲界身色界等心展轉安住。邊際者。如色至色界及與極微。是其邊際樂受。乃至第三靜慮。是其邊際如是等。生起者。謂由如是因緣如是法生。如引勢生等。想者。謂句迷惑等。善巧者。謂蘊善巧等。攝等者。謂若攝若相應若依若緣若問論。如是問論復有多種。謂一行順前句順后句四句無事句。若能如是善了知者。名善問記。複次於一切事應起種種最勝抉擇。心事抉擇今當先說。頌曰。
心性有二種 異熟及與轉 初阿賴耶識 種子二應知
論曰。略說心性有二種。一名異熟心。二名轉心。異熟心者。即是阿賴耶識。亦
【現代漢語翻譯】 現代漢語譯本： 方便思擇之後，對於九種事物，應該以十種相來發起種種最殊勝的抉擇。這十種相是什麼呢？用偈頌概括如下：
數相別有處，
邊際與生起，
想善巧攝等，
勝抉擇諸事。
論述：這十種相是：一、數；二、相；三、差別；四、有性；五、處所；六、邊際；七、生起；八、想；九、善巧；十、攝等。其中，『數』是指色（rupa）的數量，例如有十五種色等。『相』是指假立相、自相、共相。這裡，事物也可以稱為『相』，因為它被認為是所相（laksana）的緣故。名稱也可以稱為『相』，因為名稱與事物相應。相應也可以稱為『相』，因為它們都是能相（laksana），具有能顯示事物特徵的功能。例如，與火的顏色相應可以表明有溫暖。像這樣，眾生也可以稱為『相』，因為他們是具有相的。取也可以稱為『相』，因為它是能相的本體。『差別』是指有色和無色、有見和無見等的差別。『有性』是指假有性、實有性、勝義有性。『處所』是指四大（四大種）相互展轉以及與造色（upasada-rupa）住在同一處所，又如色和心等住在同一處所，又如依欲界身（kama-dhatu-kaya）等，心展轉安住。『邊際』是指色至**（此處原文有省略，應補全，例如色蘊的邊際）以及極微（paramanu）。樂受（sukha-vedana）乃至第三靜慮（trtiya-dhyana），是其邊際，像這樣等等。『生起』是指由這樣的因緣，這樣的法生起，例如引勢生等。『想』是指語句迷惑等。『善巧』是指蘊善巧等。『攝等』是指若攝、若相應、若依、若緣、若問論。像這樣的問論又有多種，如一行順、前句順、后句順、四句、無事句。如果能夠這樣善於瞭解，就叫做善於問答。再次，對於一切事物，應該發起種種最殊勝的抉擇。現在先說心事抉擇。用偈頌概括如下：
心性有二種，
異熟及與轉，
初阿賴耶識，
種子二應知。
論述：簡略地說，心性有兩種：一名異熟心（vipaka-citta），二名轉心（pravrtti-citta）。異熟心就是阿賴耶識（alaya-vijnana），也
【English Translation】 English version: Having contemplated convenience, regarding nine kinds of things, one should initiate various supreme discriminations with ten aspects. What are these ten aspects? A verse summarizes them as follows:
Number, aspect, difference, existence,
Place, boundary, arising,
Conception, skillfulness, inclusion, etc.,
Supreme discrimination of all things.
Treatise: These ten aspects are: 1. Number; 2. Aspect; 3. Difference; 4. Existence; 5. Place; 6. Boundary; 7. Arising; 8. Conception; 9. Skillfulness; 10. Inclusion, etc. Among these, 'number' refers to the number of form (rupa), such as there being fifteen kinds of form, etc. 'Aspect' refers to the imputed aspect, self-aspect, and common aspect. Here, things can also be called 'aspect' because they are considered the object of characteristics (laksana). Name can also be called 'aspect' because name corresponds to things. Correspondence can also be called 'aspect' because they are both capable of characterizing, possessing the function of revealing the characteristics of things. For example, correspondence with the color of fire can indicate warmth. Likewise, sentient beings can also be called 'aspect' because they possess aspects. Taking can also be called 'aspect' because it is the essence of the characterizing entity. 'Difference' refers to differences such as having form and being formless, being visible and being invisible, etc. 'Existence' refers to imputed existence, real existence, and ultimate existence. 'Place' refers to the four great elements (maha-bhuta) mutually transforming and residing in the same place as derived form (upasada-rupa), and also like form and mind residing in the same place, and also like relying on the desire realm body (kama-dhatu-kaya), etc., the mind dwelling in transformation. 'Boundary' refers to form up to ** (the original text is abbreviated here, it should be supplemented, such as the boundary of the form aggregate) and the ultimate particle (paramanu). Pleasant feeling (sukha-vedana) up to the third dhyana (trtiya-dhyana) is its boundary, and so on. 'Arising' refers to that from such causes and conditions, such a dharma arises, such as the arising of momentum, etc. 'Conception' refers to linguistic confusion, etc. 'Skillfulness' refers to skillfulness in the aggregates, etc. 'Inclusion, etc.' refers to inclusion, correspondence, reliance, condition, and questioning. Such questioning has many kinds, such as one line in sequence, the previous sentence in sequence, the following sentence in sequence, four sentences, and meaningless sentences. If one can understand in this way, it is called being skilled in questioning and answering. Again, regarding all things, one should initiate various supreme discriminations. Now, let us first talk about the discrimination of mental affairs. A verse summarizes it as follows:
The nature of mind has two kinds,
Resultant and transforming,
The first is the alaya-vijnana (alaya-vijnana),
The second should be known as seeds.
Treatise: Briefly speaking, the nature of mind has two kinds: one is the resultant mind (vipaka-citta), and the other is the transforming mind (pravrtti-citta). The resultant mind is the alaya-vijnana (alaya-vijnana), also
名一切種子識。此復二種應知。一證成。二建立。云何證成。頌曰。
執受初明瞭 種子業身受 無心定命終 無皆不應理
論曰。由八種相證阿賴耶識決定是有。謂若無阿賴耶識依止執受應不可得。最初生起定不可得。明瞭生起應不可得。諸法種子應不可得。四種業用應不可得。種種身受應不可得。二無心定應不可得。命終時識應不可得。問何故若無阿賴耶識依止執受不可得耶。答由五因故。何等為五。謂阿賴耶識先行因生。眼等轉識現緣因起。如經言。根境作意力故諸轉識生乃至廣說。是名初因。又六識身善不善可得。是名第二因。又六識身一類異熟無記。所攝必不可得。是名第三因。又六識身各別依轉。若依彼彼所。依彼彼識。轉彼彼所依。應有執受。余無執受不應道理。雖許能執。亦不應理。識遠離故。是名第四因。又所依止應成數數執受過失。所以者何。眼識一時轉一時不轉。余識亦爾。是名第五因。如是先業因現緣因所生故。善不善故。一類不可得故。各別所依故。數數執受過故不應道理。問何故最初生起不可得耶。答設有難言。若有阿賴耶識應有二識同時生起。應告彼言。汝于無過妄生過想。容有二識同時轉故。所以者何。謂如有一俱時欲見乃至欲識。隨別一識最初生起。不應道理。
【現代漢語翻譯】 現代漢語譯本 名為一切種子識（Ālaya-vijñāna，儲存所有種子或潛在的意識）。對此應知有兩種作用：一是證明其存在，二是建立其性質。如何證明？頌文說：
『執受初明瞭，種子業身受，無心定命終，無皆不應理。』
論述：通過八種現象可以證明阿賴耶識（Ālaya-vijñāna）確實存在。如果不存在阿賴耶識，那麼依止和執受（grasping）就不可能存在，最初的生起不可能存在，明瞭的生起不可能存在，諸法的種子不可能存在，四種業用不可能存在，種種身受不可能存在，兩種無心定（無想定和滅盡定）不可能存在，命終時的意識不可能存在。問：為什麼如果沒有阿賴耶識，依止和執受就不可能存在呢？答：因為有五個原因。哪五個原因？一是阿賴耶識是先行因所生，眼等轉識（evolving consciousness）是現緣因所起。如經文所說：『根、境、作意的力量導致諸轉識生起』，乃至廣說。這是第一個原因。二是六識（眼識、耳識、鼻識、舌識、身識、意識）的身善與不善是可以獲得的，這是第二個原因。三是六識的身一類異熟（vipāka，果報）無記（neutral）是必定不能獲得的，這是第三個原因。四是六識的身各自依止而轉，如果依止於這個所依，這個識就轉；依止於那個所依，那個識就轉，那麼這個所依應該有執受，其餘的沒有執受是不合理的。即使允許有能執受，也是不合理的，因為識是遠離的。這是第四個原因。五是所依止應該成為數數執受的過失。為什麼呢？因為眼識一時轉一時不轉，其餘的識也是這樣。這是第五個原因。像這樣，因為先業因和現緣因所生，因為善與不善，因為一類不可得，因為各自的所依，因為數數執受的過失，所以是不合理的。問：為什麼最初的生起不可能存在呢？答：假設有人提出疑問：如果有阿賴耶識，就應該有兩個識同時生起。應該告訴他：你于沒有過失的地方妄生過失的想法，容許有兩個識同時轉動。為什麼呢？比如有一個人同時想要看乃至想要識別，隨便哪個識最初生起，都是不合理的。
【English Translation】 English version It is named Ālaya-vijñāna (storehouse consciousness, the consciousness that stores all seeds or potentials). Regarding this, two aspects should be known: first, to prove its existence; second, to establish its nature. How to prove it? The verse says:
'Grasping, initial clarity, seeds, karma, body, sensation, mindless states, and death; without it, all are unreasonable.'
Discussion: Through eight phenomena, it can be proven that Ālaya-vijñāna definitely exists. If Ālaya-vijñāna does not exist, then reliance and grasping would be impossible, the initial arising would be impossible, clear arising would be impossible, the seeds of all dharmas would be impossible, the four kinds of karmic functions would be impossible, various bodily sensations would be impossible, the two mindless states (non-perception and cessation) would be impossible, and consciousness at the time of death would be impossible. Question: Why is it that if there is no Ālaya-vijñāna, reliance and grasping are impossible? Answer: Because there are five reasons. What are the five reasons? First, Ālaya-vijñāna is produced by prior causal conditions, while the evolving consciousnesses (eye consciousness, etc.) arise from present conditions. As the sutra says: 'Due to the power of the root, object, and attention, the evolving consciousnesses arise,' and so on. This is the first reason. Second, the bodies of the six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses), being good and non-good, can be obtained. This is the second reason. Third, the bodies of the six consciousnesses, being of a single kind of vipāka (resultant effect) and neutral, are certainly unobtainable. This is the third reason. Fourth, the bodies of the six consciousnesses each rely and turn; if relying on this basis, this consciousness turns; if relying on that basis, that consciousness turns. Then this basis should have grasping, and the rest without grasping is unreasonable. Even if allowing for the ability to grasp, it is also unreasonable because consciousness is separate. This is the fourth reason. Fifth, the basis of reliance should become the fault of repeated grasping. Why? Because eye consciousness turns at one time and does not turn at another time, and the same is true for the other consciousnesses. This is the fifth reason. Like this, because it is produced by prior karmic causes and present conditions, because of good and non-good, because a single kind is unobtainable, because of their respective bases, because of the fault of repeated grasping, it is unreasonable. Question: Why is the initial arising impossible? Answer: Suppose someone raises the question: If there is Ālaya-vijñāna, there should be two consciousnesses arising simultaneously. You should tell him: You are falsely generating the idea of a fault where there is no fault; it is permissible for two consciousnesses to turn simultaneously. Why? For example, if someone simultaneously wants to see and even wants to recognize, whichever consciousness arises first is unreasonable.
何以故。爾時作意無有差別。根及境界不壞現前。何因緣故識不俱轉。問何故明瞭生起不可得耶。答若有定執識不俱生。與眼等識同行一境。明瞭意識應不可得。所以者何。若時緣過去境生起憶念。爾時不明瞭意識現在前行。非於現境意識現行。得有如是不明瞭相。是故應許諸識俱轉。或應許彼第六意識無明瞭性。是即有過。問何故種子不可得耶。答六轉識身各別異故。所以者何。是六轉識從善無間不善性生。不善無間善性復生。從二無間無記性生。劣界無間中界生。中界無間妙界生。如是妙界無間乃至劣界生。有漏無間無漏生。無漏無間有漏生。世間無間出世生。出世無間世間生。非如是相為種子體。應正道理。又彼諸識長時間斷。相續經久流轉不息。是故轉識能持種子。不應道理。
問何故諸業不可得耶。答若無諸識同時生起諸業俱轉。不應道理。所以者何。若略說業有四種。一器了別業。二依了別業。三我了別業。四境了別業。如是四種了別業用。剎那剎那俱現可得。非於一識一剎那中有如是等差別業用。是故必有諸識俱起。
問何故若無阿賴耶識。身受不可得耶。答謂如有一或如理思惟。或不如理思惟。所有推尋。若心在定若不在定。身受生起非一眾多。若無此識應不可得如是身受既現可得。是
【現代漢語翻譯】 現代漢語譯本： 何以故（為什麼呢）？爾時作意（彼時注意）無有差別。根（感官）及境界（對像）不壞現前。何因緣故識（意識）不俱轉（同時運作）？問：何故明瞭生起不可得耶（為什麼清晰的意識生起不可得）？答：若有定執（如果固定執著）識不俱生（意識不同時產生），與眼等識（眼識等）同行一境（同時作用於一個對像），明瞭意識應不可得（清晰的意識應該不可得）。所以者何（為什麼這樣說呢）？若時緣過去境生起憶念（如果緣於過去的對象生起回憶），爾時不明瞭意識現在前行（那時不清晰的意識現在執行），非於現境意識現行（不是對於現在的對象意識執行），得有如是不明瞭相（才能有這樣不清晰的相）。是故應許諸識俱轉（因此應該允許諸識同時運作），或應許彼第六意識無明瞭性（或者應該允許那第六意識沒有清晰的性質），是即有過（這就是過失）。問：何故種子不可得耶（為什麼種子不可得）？答：六轉識身（六種轉變的意識）各別異故（各自不同）。所以者何（為什麼這樣說呢）？是六轉識從善無間不善性生（這六種轉變的意識從善的無間隙產生不善的性質），不善無間善性復生（不善的無間隙善的性質又產生）。從二無間無記性生（從兩者之間產生無記的性質）。劣界無間中界生（低劣的界限無間隙中等的界限產生），中界無間妙界生（中等的界限無間隙美妙的界限產生）。如是妙界無間乃至劣界生（這樣美妙的界限無間隙乃至低劣的界限產生）。有漏無間無漏生（有煩惱的無間隙無煩惱的產生），無漏無間有漏生（無煩惱的無間隙有煩惱的產生）。世間無間出世生（世俗的無間隙出世的產生），出世無間世間生（出世的無間隙世俗的產生）。非如是相為種子體（不是這樣的相作為種子的本體），應正道理（才符合正理）。又彼諸識長時間斷（而且那些意識長時間中斷），相續經久流轉不息（相續經歷長久流轉不停止），是故轉識能持種子（因此轉變的意識能夠持有種子），不應道理（不符合道理）。 問：何故諸業不可得耶（為什麼諸業不可得）？答：若無諸識同時生起諸業俱轉（如果沒有諸識同時生起諸業同時運作），不應道理（不符合道理）。所以者何（為什麼這樣說呢）？若略說業有四種（如果簡略地說業有四種）：一器了別業（一、器世間的了別業），二依了別業（二、所依的了別業），三我了別業（三、我的了別業），四境了別業（四、境界的了別業）。如是四種了別業用（這樣四種了別的業用），剎那剎那俱現可得（剎那剎那同時顯現可以獲得）。非於一識一剎那中有如是等差別業用（不是在一個意識一個剎那中有像這樣等差別業用）。是故必有諸識俱起（因此必定有諸識同時生起）。 問：何故若無阿賴耶識（Alaya-vijñana，藏識），身受不可得耶（為什麼如果沒有阿賴耶識，身體的感受不可得）？答：謂如有一或如理思惟（也就是說，如果有人或者如理思維），或不如理思惟（或者不如理思維），所有推尋（所有的推究）。若心在定若不在定（如果心在禪定中或者不在禪定中），身受生起非一眾多（身體的感受生起不是單一而是眾多）。若無此識應不可得（如果沒有這個識，應該不可得），如是身受既現可得（像這樣身體的感受既然現在可以獲得），是故阿賴耶識是存在的。
【English Translation】 English version: Why is that? At that time, the attention (作意, zuoyi) is without difference. The sense faculties (根, gen) and the objects (境界, jingjie) are present without being damaged. For what reason do the consciousnesses (識, shi) not operate simultaneously (俱轉, juzhuan)? Question: Why is it that clear arising is unattainable? Answer: If there is a fixed clinging, the consciousnesses do not arise simultaneously. If they operate on the same object as the eye-consciousness (眼識, yanshi) and the like, then clear consciousness should be unattainable. Why is that? If, at a time when recollection arises in relation to a past object, then unclear consciousness is presently operating; it is not that consciousness is presently operating in relation to a present object, and thus there is such an unclear appearance. Therefore, it should be admitted that the consciousnesses operate simultaneously, or it should be admitted that the sixth consciousness (第六意識, diliu yishi) has no clear nature, which is a fault. Question: Why are the seeds (種子, zhongzi) unattainable? Answer: Because the bodies of the six transformed consciousnesses (六轉識身, liu zhuanshi shen) are each different. Why is that? These six transformed consciousnesses arise from wholesome immediately followed by unwholesome nature, and unwholesome immediately followed by wholesome nature. From the two, immediately followed by neutral nature arises. Inferior realm immediately followed by intermediate realm arises, intermediate realm immediately followed by excellent realm arises. Thus, excellent realm immediately followed by even inferior realm arises. Defiled immediately followed by undefiled arises, undefiled immediately followed by defiled arises. Worldly immediately followed by supramundane arises, supramundane immediately followed by worldly arises. Such an appearance is not the substance of a seed, which is in accordance with right reason. Moreover, those consciousnesses are interrupted for a long time, and their continuity flows for a long time without ceasing. Therefore, it is not reasonable that the transformed consciousnesses can hold the seeds. Question: Why are the karmas (業, ye) unattainable? Answer: If the consciousnesses do not arise simultaneously and the karmas operate together, it is not reasonable. Why is that? If we briefly speak of karma, there are four types: first, the karma of distinguishing the vessel (器了別業, qileibie ye); second, the karma of distinguishing the support (依了別業, yileibie ye); third, the karma of distinguishing the self (我了別業, woleibie ye); fourth, the karma of distinguishing the object (境了別業, jingleibie ye). Such four types of distinguishing karmic functions are simultaneously present and attainable moment by moment. It is not that in one consciousness in one moment there are such different karmic functions. Therefore, it is necessary that the consciousnesses arise simultaneously. Question: Why is it that if there is no Alaya-vijñana (阿賴耶識, Alaya-vijñana, storehouse consciousness), bodily feeling (身受, shenshou) is unattainable? Answer: That is to say, if someone either thinks rationally or thinks irrationally, all their investigations, whether the mind is in samadhi (定, ding) or not in samadhi, the arising of bodily feeling is not singular but numerous. If there were no such consciousness, it should be unattainable. Since such bodily feeling is now attainable, therefore the Alaya-vijñana exists.
故定有阿賴耶識。
問何故若無阿賴耶識。諸無心定不可得耶。答如薄伽梵說。入無想定及滅盡定。當知爾時識不離身。若無此識爾時識應離身。識若離身便應捨命。非謂在定。
問何故若無阿賴耶識命終時識不可得耶。答謂如有一臨命終時。或從身上分識漸舍離冷觸漸發。或從身下分非彼意識有時不轉。故知唯有阿賴耶識能執持身。此識若舍于彼身份冷觸可得身無覺受。意識不爾。是故若無此識。不應道理。如是已說阿賴耶識證成道理。云何建立。頌曰。
所緣境相應 更互二因性 識等俱流轉 雜染污還滅
論曰。略說此識建立由五種相。一所緣境相。二相應相。三互為因相。四俱轉相。五雜染還滅相。當知前四種相建立流轉雜染還滅相。一種當知建立還滅。
問所緣境相建立云何。答若略說此識由了別二種所緣境故轉。一由了別內執受故。二由了別外無分別相器故。了別內執受者。謂了別遍計所執自性。妄執習氣及諸色根根所依處。謂在有色界若無色界。唯有妄執習氣執受。了別外無分別相器者。謂了別依止緣內執受阿賴耶識故。於一切時無有間斷。器世界相。譬如燈焰生時。內執炷膩外發光明。如是阿賴耶識。內緣執受境。外緣器世界境。生起道理應知亦爾。又即此識緣
【現代漢語翻譯】 現代漢語譯本：因此，必定存在阿賴耶識（Ālayavijñāna，儲存一切種子識）。
問：如果不存在阿賴耶識，為什麼無心定（沒有意識的禪定狀態）就無法獲得呢？ 答：正如薄伽梵（Bhagavān，佛的尊稱）所說，進入無想定（Asamjñāsamāpatti，一種禪定狀態，其中意識暫時停止）和滅盡定（Nirodhasamāpatti，一種禪定狀態，其中意識和感受完全停止）時，應當知道那時識並沒有離開身體。如果沒有這個識，那時識就應該離開身體。識如果離開身體，就應該捨棄生命，而不是在禪定中。
問：如果不存在阿賴耶識，為什麼臨終時識就無法獲得呢？ 答：比如有的人臨命終時，或者從身上部分識逐漸舍離，冷觸逐漸發生；或者從身下部分，並且他的意識有時不運轉。所以知道只有阿賴耶識能夠執持身體。這個識如果捨棄，那麼身體部分冷觸可以獲得，身體沒有感覺和領受。意識不是這樣。所以如果沒有這個識，就不合道理。像這樣已經說了阿賴耶識的證成道理。如何建立呢？頌曰：
所緣境相應，更互二因性，識等俱流轉，雜染污還滅。
論曰：簡略地說，這個識的建立由五種相。一、所緣境相。二、相應相。三、互為因相。四、俱轉相。五、雜染還滅相。應當知道前四種相建立流轉雜染，還滅相一種應當知道建立還滅。
問：所緣境相的建立是怎樣的呢？ 答：如果簡略地說，這個識由於了別兩種所緣境而運轉。一、由於了別內執受故。二、由於了別外無分別相器故。了別內執受者，是說了別遍計所執自性（Parikalpita-svabhāva，完全是虛妄分別的自性），妄執習氣以及諸色根（Rūpa-indriya，眼、耳、鼻、舌、身五根）根所依處。說在有若無，唯有妄執習氣執受。了別外無分別相器者，是說了別依止緣內執受阿賴耶識故，於一切時沒有間斷的器世界相。譬如燈焰生起時，內執燈芯油脂，外發光明。像這樣阿賴耶識，內緣執受境，外緣器世界境，生起的道理應當知道也是這樣。又即是這個識緣。
【English Translation】 English version: Therefore, the Ālayavijñāna (storehouse consciousness) must exist.
Question: Why is it that if there were no Ālayavijñāna, the unconscious samādhis (states of meditative absorption without consciousness) could not be attained? Answer: As the Bhagavan (the Blessed One, a title for the Buddha) said, when entering the Asamjñāsamāpatti (the cessation of perception samādhi, a state where perception temporarily ceases) and the Nirodhasamāpatti (the cessation samādhi, a state where both consciousness and feeling cease), it should be known that at that time, consciousness does not leave the body. If there were no such consciousness, then consciousness should leave the body at that time. If consciousness were to leave the body, one should abandon life, not be in samādhi.
Question: Why is it that if there were no Ālayavijñāna, consciousness cannot be found at the time of death? Answer: It is like someone approaching the end of life, either the consciousness gradually departs from the upper part of the body, and cold touch gradually arises, or from the lower part of the body, and their consciousness sometimes does not function. Therefore, it is known that only the Ālayavijñāna can hold the body. If this consciousness is abandoned, then cold touch can be obtained in that part of the body, and the body has no sensation or reception. Consciousness is not like this. Therefore, if there were no such consciousness, it would not be reasonable. Thus, the reasons for establishing the Ālayavijñāna have been explained. How is it established? The verse says:
The object of cognition corresponds, mutually being two causal natures, consciousness and others flow together, defilement and purification return.
Treatise: Briefly speaking, the establishment of this consciousness is due to five aspects. First, the aspect of the object of cognition. Second, the aspect of correspondence. Third, the aspect of mutual causality. Fourth, the aspect of co-arising. Fifth, the aspect of defilement and purification returning. It should be known that the first four aspects establish the flow of defilement, and one aspect of purification returning should be known to establish purification returning.
Question: How is the aspect of the object of cognition established? Answer: If speaking briefly, this consciousness functions by distinguishing two kinds of objects of cognition. First, by distinguishing the internal appropriation. Second, by distinguishing the external object of the world without discrimination. Distinguishing the internal appropriation means distinguishing the Parikalpita-svabhāva (the imagined nature, a completely fabricated nature), the habitual energies of false clinging, and the root of the sense organs (Rūpa-indriya, the five sense organs: eye, ear, nose, tongue, body) and the place where the root is based. Saying 'being' or 'non-being', there are only the habitual energies of false clinging. Distinguishing the external object of the world without discrimination means distinguishing the aspect of the world that relies on the internal appropriation of the Ālayavijñāna, without interruption at all times. It is like when a lamp flame arises, it internally holds the wick and oil, and externally emits light. Likewise, the Ālayavijñāna internally cognizes the object of appropriation, and externally cognizes the object of the world. The principle of arising should be known to be the same. Furthermore, this consciousness cognizes.
境微細。世聰慧者難了知故。又即此識緣境無廢時無變易。從初執受剎那乃至命終一味了別而流轉故。又即此識于所緣境唸唸生滅。當知剎那相續流轉非常非一。又即此識于欲界中緣狹小執受境。於色界中緣廣大執受境。于無色界中空無邊處識無邊處緣無量執受境。無所有處緣微細執受境。非想非非想處緣極微細執受境。如是了別二種所緣境故。微細了別所緣境故。相似了別故。剎那了別故。了別狹小執受所緣境故。了別廣大執受所緣境故。了別無量執受所緣境故。了別微細執受所緣境故。了別極微細執受所緣境故。是名建立阿賴耶識所緣境相。
問相應轉相建立云何。答此阿賴耶識恒與遍行五種心法相應。所謂作意觸受想思。如是五法亦異熟攝。最極微細。世聰慧者亦難了故。如是心法亦常一類緣境而轉。又即此識相應受一向不苦不樂無記性攝。當知余心所法行相亦爾。如是遍行心法相應故。一類異熟相應故。最極微細相應故。恒常一類緣境而起相應故。不苦不樂相應故。一向無記相應故。是名建立阿賴耶識相應轉相。
問互為因相建立云何。答阿賴耶識與彼轉識為二種因。一為種子生因。二為所依止因。種子生因者。謂諸所有善不善無記轉識生時。一切皆因阿賴耶識種子而生。所依止因者。謂由阿賴
【現代漢語翻譯】 現代漢語譯本：境界極其微細，世間聰慧之人也難以完全瞭解，因為這個阿賴耶識所緣的境界沒有間斷，也沒有變化。從最初執受的那一剎那，直到生命終結，都是以一種味道來分別和流轉。而且，這個阿賴耶識對於所緣的境界，唸唸生滅，應當知道它是剎那相續流轉，既不是恒常不變的，也不是完全不同的。這個阿賴耶識在欲界中，緣的是狹小執受的境界；在色界中，緣的是廣大執受的境界；在無色界中，空無邊處、識無邊處緣的是無量執受的境界；無所有處緣的是微細執受的境界；非想非非想處緣的是極其微細執受的境界。像這樣，因為能夠分別兩種所緣境，因為能夠微細地分別所緣境，因為相似的分別，因為剎那的分別，因為分別狹小執受的所緣境，因為分別廣大執受的所緣境，因為分別無量執受的所緣境，因為分別微細執受的所緣境，因為分別極其微細執受的所緣境，所以才建立了阿賴耶識（Ālaya-vijñāna，儲存一切種子識）所緣境的相狀。
問：相應的轉相是如何建立的呢？答：這個阿賴耶識恒常與遍行五種心法相應，也就是作意、觸、受、想、思。這五種心法也是異熟所攝，極其微細，世間聰慧之人也難以瞭解。這些心法也常常以同一類的方式緣境而轉。而且，這個識相應的受，一向是不苦不樂的無記性。應當知道，其餘的心所法行相也是這樣。像這樣，因為與遍行心法相應，因為與同一類的異熟相應，因為與極其微細的相應，因為恒常以同一類的方式緣境而起相應，因為不苦不樂的相應，因為一向無記的相應，所以才建立了阿賴耶識相應的轉相。
問：互為因相是如何建立的呢？答：阿賴耶識與那些轉識（pravṛtti-vijñāna，現行識）互為兩種因。一是種子生因，二是所依止因。種子生因是指，所有善、不善、無記的轉識生起時，一切都是因為阿賴耶識的種子而生。所依止因是指，由於阿賴耶識
【English Translation】 English version: The realm is extremely subtle, and even the wise in the world find it difficult to fully understand, because this consciousness's (Ālaya-vijñāna) object of perception has no interruption and no change. From the initial moment of grasping until the end of life, it differentiates and flows in one flavor. Moreover, this consciousness arises and ceases moment by moment in relation to its object of perception. It should be known that it is a momentary, continuous flow that is neither constant nor completely different. This consciousness, in the desire realm, perceives a narrow, grasped object; in the form realm, it perceives a vast, grasped object; in the formless realm, in the sphere of infinite space and the sphere of infinite consciousness, it perceives a limitless, grasped object; in the sphere of nothingness, it perceives a subtle, grasped object; in the sphere of neither perception nor non-perception, it perceives an extremely subtle, grasped object. Thus, because it can differentiate between two kinds of perceived objects, because it can subtly differentiate perceived objects, because of similar differentiation, because of momentary differentiation, because of differentiating narrowly grasped perceived objects, because of differentiating vastly grasped perceived objects, because of differentiating limitless grasped perceived objects, because of differentiating subtly grasped perceived objects, because of differentiating extremely subtly grasped perceived objects, this is called establishing the characteristics of the perceived object of the Ālaya-vijñāna (storehouse consciousness).
Question: How is the establishment of the corresponding transformation aspect? Answer: This Ālaya-vijñāna constantly corresponds with the five pervasive mental factors, namely, attention (作意, zuòyì), contact (觸, chù), feeling (受, shòu), perception (想, xiǎng), and volition (思, sī). These five factors are also included in the maturation result (異熟, yìshú), and are extremely subtle, making them difficult for even the wise in the world to understand. These mental factors also constantly turn towards objects in a uniform manner. Moreover, the feeling corresponding to this consciousness is always of a neutral nature, neither painful nor pleasant, and is of an indeterminate (無記性, wújìxìng) nature. It should be known that the characteristics of the other mental factors are also like this. Thus, because it corresponds with the pervasive mental factors, because it corresponds with the uniform maturation result, because it corresponds with the extremely subtle, because it constantly arises and corresponds with objects in a uniform manner, because it corresponds with neither pain nor pleasure, because it always corresponds with the indeterminate, this is called establishing the corresponding transformation aspect of the Ālaya-vijñāna.
Question: How is the establishment of mutual causality? Answer: The Ālaya-vijñāna and those active consciousnesses (pravṛtti-vijñāna) are two kinds of causes for each other. First, it is the seed-generating cause; second, it is the supporting cause. The seed-generating cause means that when all wholesome, unwholesome, and indeterminate active consciousnesses arise, everything arises because of the seeds of the Ālaya-vijñāna. The supporting cause means that due to the Ālaya-vijñāna
耶識所執色根為依止故。五識身轉非無執受又由有此識故得有意根。由此意根為依止故意識得生。譬如依止眼等五種色根五識身轉非無五根意識亦爾。非無意根。複次轉識與阿賴耶識為二種因。一于現法中長養彼種子故。二於後法中為彼得生攝殖彼種子故。于現法中長養彼種子者。謂隨依止阿賴耶識。如是如是善不善無記轉識生時。於一依止同生同滅。如是如是熏習此識。由是為因緣故後後轉識善不善無記性轉。復增上轉復熾然轉。復明了而得生起。於後法中攝殖彼種子者。謂彼熏習種類能引攝未來即此異熟阿賴耶識。如是種子因故。依止因故。長養種子故。攝殖種子故。是名建立阿賴耶識轉識互為因相。
問諸識俱轉相建立云何。答阿賴耶識或於一時唯與一轉識俱起謂與意根。所以者何。由此意根恒與我見我慢等相應。高舉行相。若有心位若無心位。恒與此識俱時生起。又此意根恒緣阿賴耶識為其境界。執我及慢高舉行相而起。又即此識於一時間或與二轉識俱起。謂意及意識於一時間或與三轉識俱起。謂五識身隨一起時前二及此一。於一時間或與四轉識俱起。謂五識身隨二起時前二及此二。如是於一時間或乃至與七轉識俱起。謂五識身和合起時前二及此五複次前說意識依染污意生。意未滅時于相了別縛不得解
【現代漢語翻譯】 現代漢語譯本： 由於五種感官（色根）是意識（耶識）所執著的對象，因此五種感官的運作並非沒有執受。又因為有這個意識，才能產生意根（manas）。由於意根是意識的所依，意識才能產生。例如，依賴於眼等五種感官，五種感官的運作並非沒有五根，意識也是如此，並非沒有意根。 此外，轉變識（轉識）和阿賴耶識（ālaya-vijñāna）是兩種原因。第一，在現世中滋養阿賴耶識的種子；第二，在來世中為阿賴耶識的產生攝取這些種子。在現世中滋養種子是指，無論依賴於阿賴耶識，當善、不善、無記的轉變識生起時，它們在同一個所依上同時生起和滅去。這樣，它們就熏習這個阿賴耶識。由於這個原因，後來的轉變識的善、不善、無記性質會更加增強，更加熾盛，更加清晰地生起。在來世中攝取種子是指，這些熏習的種類能夠牽引和攝取未來與此相關的異熟阿賴耶識。因此，由於種子因，由於所依因，由於滋養種子，由於攝取種子，這就是建立阿賴耶識和轉變識之間互為因果關係的方式。 問：各種識同時運作的方式是如何建立的？ 答：阿賴耶識有時只與一個轉變識同時生起，即意根。為什麼呢？因為意根總是與我見（ātma-dṛṣṭi）、我慢（ātma-māna）等相應，高舉自我的形象。無論是有心位還是無心位，意根總是與阿賴耶識同時生起。而且，意根總是以阿賴耶識為境界，執著于『我』和『慢』，高舉自我的形象而生起。此外，阿賴耶識在同一時間有時與兩個轉變識同時生起，即意根和意識。在同一時間有時與三個轉變識同時生起，即五識身（pañca-vijñāna-kāya）中的任何一個生起時，加上前面的意根和意識。在同一時間有時與四個轉變識同時生起，即五識身中的任何兩個生起時，加上前面的意根和意識。這樣，在同一時間有時甚至與七個轉變識同時生起，即五識身全部生起時，加上前面的意根和意識。此外，前面說過意識依賴於染污意（kliṣṭa-manas）而生起，在染污意沒有滅除時，對於事物的辨別和束縛就無法解除。
【English Translation】 English version: Because the five sense faculties (rūpa-indriya), are what the consciousness (ye-shih) clings to, the functioning of the five consciousnesses (pañca-vijñāna-kāya) is not without apprehension. Moreover, because of this consciousness, the mind-faculty (manas) can arise. Because the mind-faculty is the support of consciousness, consciousness can arise. For example, relying on the five sense faculties such as the eye, the functioning of the five consciousnesses is not without the five faculties, and so it is with consciousness, it is not without the mind-faculty. Furthermore, the transforming consciousnesses (pravṛtti-vijñāna) and the ālaya-vijñāna are two kinds of causes. First, in the present life, they nourish the seeds of the ālaya-vijñāna. Second, in the future life, they gather these seeds for the arising of the ālaya-vijñāna. Nourishing the seeds in the present life means that, whatever relies on the ālaya-vijñāna, when wholesome, unwholesome, and neutral transforming consciousnesses arise, they arise and cease simultaneously on the same support. In this way, they imprint this consciousness. Because of this cause, the wholesome, unwholesome, and neutral nature of the later transforming consciousnesses will be further enhanced, further intensified, and arise more clearly. Gathering the seeds in the future life means that these imprinted types can attract and gather the future resultant ālaya-vijñāna related to them. Therefore, due to the seed cause, due to the support cause, due to nourishing the seeds, and due to gathering the seeds, this is how the mutual causal relationship between the ālaya-vijñāna and the transforming consciousnesses is established. Question: How is the simultaneous functioning of the various consciousnesses established? Answer: The ālaya-vijñāna sometimes arises simultaneously with only one transforming consciousness, namely the mind-faculty. Why? Because the mind-faculty is always associated with self-view (ātma-dṛṣṭi), self-conceit (ātma-māna), etc., exalting the image of self. Whether in a state of mind or a state of no-mind, the mind-faculty always arises simultaneously with the ālaya-vijñāna. Moreover, the mind-faculty always takes the ālaya-vijñāna as its object, clinging to 'self' and 'conceit', arising with the image of exalting self. Furthermore, the ālaya-vijñāna sometimes arises simultaneously with two transforming consciousnesses, namely the mind-faculty and the mind-consciousness (mano-vijñāna). Sometimes it arises simultaneously with three transforming consciousnesses, namely when any one of the five consciousnesses (pañca-vijñāna-kāya) arises, plus the preceding mind-faculty and mind-consciousness. Sometimes it arises simultaneously with four transforming consciousnesses, namely when any two of the five consciousnesses arise, plus the preceding mind-faculty and mind-consciousness. Thus, sometimes it arises simultaneously with even seven transforming consciousnesses, namely when all five consciousnesses arise, plus the preceding mind-faculty and mind-consciousness. Furthermore, as mentioned earlier, the mind-consciousness arises dependent on the defiled mind (kliṣṭa-manas). When the defiled mind has not ceased, the discrimination and bondage to phenomena cannot be resolved.
脫。若意滅已相縛解脫。又此意識能緣他境及緣自境。緣他境者。謂或總或別緣五識身境。緣自境者。謂緣法境。複次阿賴耶識或於一時與苦受樂受不苦不樂受俱轉。此受與轉識相應依轉識起。從此識種子生。又於人趣若於欲纏天中及於一分鬼畜趣中。俱生不苦不樂受。與彼苦樂不苦不樂轉識身相應。雜相續受一時俱轉。若於地獄趣中他所映奪不苦不樂受與彼轉識相應純苦無雜相續受俱轉。當知此受被映奪故。相難可了。如於地獄一向與苦受俱轉。如是于下三靜慮地。一向與樂受俱轉。于第四靜慮地乃至有頂地中。一向與不苦不樂受俱轉。
複次阿賴耶識於一時間或與轉識相應善不善無記諸心法俱轉。如是阿賴耶識與諸轉識一時俱轉。亦與客受及客善不善無記心法俱轉。然不應說與彼相應。何以故。由不與彼同一緣轉故。猶如眼識與眼。雖復俱轉。然不相應。此亦如是。由與彼法少分相似故得為喻。喻之道理應如是知又如諸心法。心法體義雖無差別。然相異故一身俱轉。互不相違。如是此識與諸轉識。當知俱轉亦不相違。又如依止暴流有多波浪種種俱起互不相違。又如依止清凈鏡面種種影像同時俱起互不相違。如是依止阿賴耶識有多轉識。當知俱起亦不相違。又如一眼識於一時間於一事境。唯取一類無異相色。
或於一時頓取非一種種相色。如眼識於色如是乃至身識于觸於一時一事境。或取一相。或復頓取多種境相。如是分別意識於一時間或取一境或復頓取眾多境界。當知亦不相違。
複次如前所說意根常與此識俱轉。於一切時乃至未斷。當知恒與任運俱生。四種煩惱相應。所謂薩迦耶見我慢我愛無明。此四煩惱。若在定地若不定地。當知恒行不與善等相違。是有覆無記性。如是與轉識俱轉故。諸受俱轉故。善等俱轉故。是名建立阿賴耶識俱轉相。
問阿賴耶識雜染還滅相建立云何。答若略說阿賴耶識。當知是一切雜染法根本。所以者何。此阿賴耶識亦是有情世間生起根本。能生諸根根所依處及轉識等故。亦是器世間生起根本。能生器世間故。又即此識亦是一切有情互相生起根本。一切有情互為增上緣故。所以者何。無有眾生於餘眾生見聞等時不受用彼起苦樂等受。由此義故。當知眾生界互為增上緣。
複次阿賴耶識具一切種子故。于現在世是苦諦體。是未來世苦諦生因。亦是現在世集諦生因。如是有情世間生根本故。器世間生根本故。是現在世苦諦體故。能生未來苦諦故。能生現在集諦故。當知阿賴耶識是一切雜染根本。
複次阿賴耶識所有攝持順解脫分及順抉擇分等善根種子。此非集諦因由。
【現代漢語翻譯】 現代漢語譯本：或者在同一時刻頓然獲取非一種種類的表象和色彩。例如眼識對於色塵是這樣，乃至身識對於觸塵在同一時刻同一件事境中，或者獲取一個表象，或者頓然獲取多種境相。如此分別意識在同一時間或者獲取一個境界，或者頓然獲取眾多境界。應當知道這並不互相違背。
其次，如前面所說，意根常常與這個阿賴耶識共同運轉，在一切時候乃至沒有斷滅之前，應當知道恒常與任運俱生的四種煩惱相應。這四種煩惱是：薩迦耶見（認為五蘊和合的身體是真實的我）、我慢（以自我為中心產生的傲慢）、我愛（對自我的執著和愛戀）、無明（對真理的迷惑和不瞭解）。這四種煩惱，無論在禪定狀態還是非禪定狀態，應當知道恒常執行，不與善等法相違背，是有覆無記的性質。像這樣，因為它與轉識共同運轉，與諸受共同運轉，與善等法共同運轉，所以稱為建立阿賴耶識的共同運轉相。
問：阿賴耶識的雜染和還滅相是如何建立的？答：如果簡略地說，阿賴耶識應當知道是一切雜染法的根本。為什麼這樣說呢？這個阿賴耶識也是有情世間生起的根本，能夠產生諸根（眼耳鼻舌身意）以及諸根所依賴的處所，以及轉識等等。也是器世間（山河大地等物質世界）生起的根本，能夠產生器世間。而且，這個阿賴耶識也是一切有情互相生起的根本，一切有情互相作為增上緣。為什麼這樣說呢？沒有眾生在其他眾生見聞等時，不受到他們所引起的苦樂等感受的影響。因為這個緣故，應當知道眾生界互相作為增上緣。
其次，阿賴耶識具有一切種子，所以在現在世是苦諦的本體，是未來世苦諦產生的因，也是現在世集諦產生的因。像這樣，因為是有情世間生起的根本，是器世間生起的根本，是現在世苦諦的本體，能夠產生未來苦諦，能夠產生現在集諦，應當知道阿賴耶識是一切雜染的根本。
其次，阿賴耶識所攝持的順解脫分（有助於解脫的善根）以及順抉擇分（有助於智慧抉擇的善根）等善根種子，這不是集諦的因由。
【English Translation】 English version: Or, at one time, it suddenly grasps various kinds of appearances and colors that are not of one type. For example, the eye consciousness is like this with regard to form, and so on, up to the body consciousness with regard to touch, in one moment and one object-situation, either grasping one appearance or suddenly grasping multiple object-appearances. Thus, the discriminating consciousness at one time either grasps one object or suddenly grasps numerous objects. It should be known that these do not contradict each other.
Furthermore, as mentioned earlier, the manas (意根) constantly operates together with this consciousness (阿賴耶識), at all times until it is not severed. It should be known that it is always associated with the four afflictions that arise spontaneously. These four afflictions are: Satkayadrishti (薩迦耶見) (the view of a truly existing self in the aggregates), self-conceit (我慢), self-love (我愛), and ignorance (無明). These four afflictions, whether in a state of meditative concentration or not, should be known to constantly operate, not contradicting wholesome dharmas, and are of the nature of being obscured and indeterminate. In this way, because it operates together with the transforming consciousnesses, operates together with the feelings, and operates together with wholesome dharmas, it is called the establishment of the co-operating aspect of the Alaya consciousness (阿賴耶識).
Question: How is the establishment of the defiled and purified aspects of the Alaya consciousness (阿賴耶識) established? Answer: If speaking briefly, the Alaya consciousness (阿賴耶識) should be known as the root of all defiled dharmas. Why is this so? This Alaya consciousness (阿賴耶識) is also the root of the arising of the sentient world, capable of producing the sense faculties (諸根) and the places upon which the faculties rely, as well as the transforming consciousnesses, etc. It is also the root of the arising of the physical world (器世間), capable of producing the physical world. Moreover, this very consciousness is also the root of the mutual arising of all sentient beings, with all sentient beings acting as mutual dominant conditions. Why is this so? There is no sentient being who, when others see or hear, etc., does not experience the suffering and happiness, etc., that arise from them. Because of this meaning, it should be known that the realm of sentient beings acts as a mutual dominant condition.
Furthermore, the Alaya consciousness (阿賴耶識) possesses all seeds, so in the present life it is the substance of the truth of suffering (苦諦), and is the cause of the arising of the truth of suffering in the future life, and is also the cause of the arising of the truth of accumulation (集諦) in the present life. In this way, because it is the root of the arising of the sentient world, the root of the arising of the physical world, the substance of the truth of suffering in the present life, capable of producing future suffering, and capable of producing present accumulation, it should be known that the Alaya consciousness (阿賴耶識) is the root of all defilement.
Furthermore, the seeds of wholesome roots such as those pertaining to liberation (順解脫分) and those pertaining to discernment (順抉擇分) that are contained within the Alaya consciousness (阿賴耶識), these are not the cause of the truth of accumulation.
順解脫分善根等違流轉故。所餘世間所有善根因此生故轉復明凈。所以者何。由是緣故。彼所攝受自類種子。轉有功能轉有勢力。增長種子而得成立。由此種子故。彼諸善法轉明凈生。又復能感後世增上可愛異熟。又依此一切種子阿賴耶識故。薄伽梵說。眼界色界眼識界。乃至意界法界意識界。由於阿賴耶識中有種種界故。又如經說惡叉聚喻。由於阿賴耶識中有非一界故。是故當知即此雜染根本阿賴耶識以修習善法故即得轉滅。又此善法修習。若諸異生以緣轉識為境作意故。方便住心為欲入初諦現觀故非未見諦者。于諸諦中未得法眼。而能通達一切種子阿賴耶識。此未見諦者修如是行已。或入聲聞正性離生。或入菩薩正性離生。通達一切法界已。亦能通達阿賴耶識。當於爾時總觀各別自內一切雜染。又復了知自身外為相縛所縛內為粗重縛所縛。
又此行者由阿賴耶識是一切戲論所攝諸行界故。略彼諸行於阿賴耶識總為一團一積一聚。為一聚已。以緣真如境智。修習多修習故。所依止轉轉依無間。當知已斷阿賴耶識。由此斷故。當知已斷一切雜染。
又此轉依以相違故。當知能治阿賴耶識。又阿賴耶識體是無常有取受性。轉依是常無取受性。以緣真如境聖道能轉故。又阿賴耶識粗重所隨轉依。究竟遠離一切
【現代漢語翻譯】 現代漢語譯本：由於順解脫分的善根等能夠違逆流轉，其餘世間所有的善根因此而生，變得更加明凈。這是什麼原因呢？因為這個緣故，這些善根所攝受的同類種子，變得更有功能，更有勢力，增長種子而得以成立。由於這些種子的緣故，那些善法變得更加明凈而生起，並且能夠感得後世增上可愛的異熟果報。又因為依于這個一切種子阿賴耶識（ālaya-vijñāna，儲存一切種子識），薄伽梵（Bhagavān，世尊）說，眼界、眼識界，乃至意界、法界、意識界，由於阿賴耶識中有種種界的緣故。又如經中所說的惡叉聚（akṣa-puñja，骰子堆）的比喻，由於阿賴耶識中有非一界的緣故。所以應當知道，就是這個雜染的根本阿賴耶識，通過修習善法就能夠得以轉變滅除。又這種善法的修習，如果是異生（pṛthag-jana，凡夫）以緣轉識為境作意，方便住心，爲了想要進入初諦現觀的緣故，非未見諦者（沒有見到真諦的人），在諸諦中沒有得到法眼（dharma-cakṣus，能見真理的智慧之眼），而能夠通達一切種子阿賴耶識。這個未見諦者修習這樣的行持之後，或者進入聲聞（śrāvaka，聽聞佛法而悟道的修行者）正性離生（從凡夫位進入聖者位），或者進入菩薩（bodhisattva，立志成佛的修行者）正性離生。通達一切法界之後，也能通達阿賴耶識。當在這個時候，總觀各別自內的一切雜染，又進一步了知自身外為相縛所縛，內為粗重縛所縛。 又這個行者由於阿賴耶識是一切戲論所攝的諸行界，概括那些諸行於阿賴耶識總為一團、一積、一聚。成為一聚之後，以緣真如（tathatā，事物的真實如是性）境智，修習多修習的緣故，所依止轉轉依無間，應當知道已經斷了阿賴耶識。由於這個斷的緣故，應當知道已經斷了一切雜染。 又這個轉依（āśraya-parāvṛtti，轉變所依），因為相違的緣故，應當知道能夠對治阿賴耶識。又阿賴耶識的體性是無常的有取受性，轉依是常的無取受性。以緣真如境的聖道能夠轉變的緣故。又阿賴耶識被粗重所隨，轉依究竟遠離一切。
【English Translation】 English version: Because the roots of good, such as those pertaining to the path of liberation, counteract the flow of samsara, all other worldly roots of good arise from this and become even more clear and pure. What is the reason for this? It is because, due to this cause, the seeds of the same kind that are embraced by these roots of good become more functional and more powerful, and the growth of these seeds is established. Because of these seeds, those good dharmas arise with greater clarity and purity, and they are also capable of causing a superior and desirable Vipāka (result of actions) in future lives. Furthermore, because it relies on this ālaya-vijñāna (storehouse consciousness) which contains all seeds, the Bhagavan (the Blessed One) said that the eye-dhātu (eye element), the eye-vijñāna-dhātu (eye consciousness element), and so on, up to the mano-dhātu (mind element), the dharma-dhātu (dharma element), and the mano-vijñāna-dhātu (mind consciousness element), exist because there are various dhātus (elements) in the ālaya-vijñāna. It is also like the analogy of the akṣa-puñja (heap of dice) in the scriptures, because there are multiple dhātus in the ālaya-vijñāna. Therefore, it should be known that this very ālaya-vijñāna, which is the root of all defilements, can be transformed and extinguished through the cultivation of good dharmas. Moreover, this cultivation of good dharmas, if practiced by ordinary beings (pṛthag-jana) who focus their minds on the transformation consciousness as an object, dwelling in the mind through skillful means, with the intention of entering the initial realization of the truths, even if they have not yet seen the truths (those who have not seen the truth), and have not yet attained the dharma-cakṣus (eye of Dharma) in the truths, they can still understand the ālaya-vijñāna that contains all seeds. After practicing in this way, these individuals who have not yet seen the truths may enter the śrāvaka (hearer) path of certainty of liberation, or enter the bodhisattva (enlightenment being) path of certainty of liberation. Having understood the entire realm of dharmas, they can also understand the ālaya-vijñāna. At that time, they will comprehensively observe all the defilements within themselves, both individually and collectively, and further realize that externally, they are bound by the bonds of characteristics, and internally, they are bound by the bonds of heaviness. Furthermore, because the ālaya-vijñāna is the realm of all activities encompassed by all conceptual elaborations, this practitioner summarizes those activities into the ālaya-vijñāna as a single mass, a single accumulation, a single collection. Having become a single collection, through cultivating and repeatedly cultivating the wisdom that focuses on the realm of tathatā (suchness), the support transforms, relying on the uninterrupted support. It should be known that the ālaya-vijñāna has already been severed. Because of this severance, it should be known that all defilements have been severed. Moreover, this āśraya-parāvṛtti (transformation of the basis) is able to counteract the ālaya-vijñāna because it is contradictory to it. Furthermore, the nature of the ālaya-vijñāna is impermanent and has the characteristic of grasping, while the āśraya-parāvṛtti is permanent and has the characteristic of non-grasping. Because the noble path that focuses on the realm of tathatā is able to transform it. Furthermore, the ālaya-vijñāna is accompanied by heaviness, while the āśraya-parāvṛtti is ultimately free from all heaviness.
粗重。又阿賴耶識是煩惱生因。聖道不生因。轉依是煩惱不生因。聖道生因。此是建立因體非生因體。又阿賴耶識令于善凈無記法中不得自在。轉依令於一切善凈無記法中得大自在。複次此阿賴耶識斷滅相者。謂此阿賴耶識正斷滅故。便舍二種取。其身雖住猶如變化。所以者何。未來後有苦因斷故。便舍未來後有之取于現法中一切煩惱因斷故。便舍現法一切雜染所依之取。一切粗重遠離故。唯有命緣暫住。由有此故。佛經中說。爾時但受身邊際受命邊際受。廣說乃至即于現法一切所受究竟滅盡。如是建立雜染根本故。趣入通達修習作意故。建立轉依故。是名建立阿賴耶識雜染還滅相。如是由勝義道理。建立心意識已。隨此所說道理故。於三界中一切心意識一切雜染道理及清凈道理。應隨顯了。若於余處所顯心意識道理。此由所化有情差別故。但依具愚夫慧所化有情而說方便令彼易入法故。
問若成就阿賴耶識。亦成就轉識耶。設成就轉識。亦成就阿賴耶識耶。答此應為四句。謂或成就阿賴耶識非轉識。謂無心睡眠者。無心悶絕者。入無想定者。入滅盡定者。生無想天者。或有成就轉識非阿賴耶識。謂住有心位阿羅漢獨覺不退轉菩薩及與如來。或有俱成就。謂所餘住有心位者。或有俱不成就。謂阿羅漢獨覺不退轉
【現代漢語翻譯】 現代漢語譯本：粗重。而且阿賴耶識（ālaya-vijñāna，儲存一切種子識）是煩惱產生的根源，不是聖道產生的根源。轉依（āśraya-parāvṛtti，轉變所依）不是煩惱產生的根源，是聖道產生的根源。這是建立因的本體，不是產生因的本體。而且阿賴耶識使人在善良清凈無記法中不能自在，轉依使人在一切善良清凈無記法中得到大自在。再者，這個阿賴耶識斷滅的相狀是：當這個阿賴耶識真正斷滅時，就捨棄兩種『取』（upādāna，執取）。即使身體還在，也像變化出來的一樣。為什麼呢？因為未來後有的痛苦之因已經斷絕，所以捨棄了未來後有的執取；在現法中，一切煩惱的根源已經斷絕，所以捨棄了現法中一切雜染所依的執取。一切粗重都遠離了，只有命根暫時存在。因為有這個命根，所以佛經中說，那時只是感受身邊際受、命邊際受，廣泛地說，乃至在現法中一切所受都究竟滅盡。像這樣，建立雜染的根本，因為趣入、通達、修習作意，所以建立轉依。這叫做建立阿賴耶識雜染還滅的相狀。像這樣，由勝義道理建立心意識之後，隨著這裡所說的道理，對於三界中一切心意識的一切雜染道理以及清凈道理，應該隨之顯現明白。如果在其他地方所顯現的心意識道理，這是因為所教化的有情（sattva，眾生）不同，只是依據具有愚癡和智慧的所化有情而說方便，使他們容易進入佛法。 問：如果成就了阿賴耶識，也成就了轉識（pravṛtti-vijñāna，現行識）嗎？假設成就了轉識，也成就了阿賴耶識嗎？答：這應該分為四句：或者成就了阿賴耶識而不是轉識，比如無心睡眠的人、無心悶絕的人、進入無想定的人、進入滅盡定的人、生到無想天的人；或者有成就了轉識而不是阿賴耶識的，比如住在有心位的阿羅漢（arhat，斷盡煩惱者）、獨覺（pratyekabuddha，辟支佛）、不退轉菩薩（avaivartika-bodhisattva，不會退轉的菩薩）以及如來（tathāgata，佛）；或者有兩者都成就的，比如其餘住在有心位的人；或者有兩者都不成就的，比如阿羅漢、獨覺、不退轉。
【English Translation】 English version: Coarse and heavy. Moreover, the Ālaya-vijñāna (storehouse consciousness) is the cause of the arising of afflictions, not the cause of the arising of the holy path. Āśraya-parāvṛtti (transformation of the basis) is not the cause of the arising of afflictions, but the cause of the arising of the holy path. This establishes the essence of the cause, not the essence of the arising cause. Furthermore, the Ālaya-vijñāna prevents one from being at ease in good, pure, and neutral dharmas; Āśraya-parāvṛtti allows one to attain great ease in all good, pure, and neutral dharmas. Moreover, the aspect of the cessation of this Ālaya-vijñāna is as follows: when this Ālaya-vijñāna is truly ceased, then one abandons the two kinds of 『grasping』 (upādāna). Even though the body remains, it is like a transformation. Why? Because the cause of future suffering in later existence is severed, one abandons the grasping of future existence. In the present dharma, the root of all afflictions is severed, one abandons the grasping of all defiled supports in the present dharma. All coarseness and heaviness are abandoned, only the life-force remains temporarily. Because of this, the sutras say that at that time, one only experiences the boundary of the body, the boundary of life, and so on, until all experiences are completely extinguished in the present dharma. In this way, establishing the root of defilement, because of entering, understanding, and cultivating attention, Āśraya-parāvṛtti is established. This is called establishing the aspect of the cessation of defilement of the Ālaya-vijñāna. In this way, after establishing the mind and consciousness through the ultimate truth, according to the principles stated here, the principles of all defilement and purity of all minds and consciousnesses in the three realms should be clearly revealed. If the principles of mind and consciousness revealed elsewhere are different, it is because the beings (sattva) being taught are different, and it is only based on the expedient teachings for those with both ignorance and wisdom, making it easier for them to enter the Dharma. Question: If one has attained the Ālaya-vijñāna, has one also attained the Pravṛtti-vijñāna (active consciousness)? Supposing one has attained the Pravṛtti-vijñāna, has one also attained the Ālaya-vijñāna? Answer: This should be divided into four possibilities: either one has attained the Ālaya-vijñāna but not the Pravṛtti-vijñāna, such as those in mindless sleep, those in a mindless faint, those who have entered the state of non-perception, those who have entered the cessation of perception and sensation, and those born in the realm of non-perception; or there are those who have attained the Pravṛtti-vijñāna but not the Ālaya-vijñāna, such as Arhats (one who has destroyed all defilements) dwelling in a state of mind, Pratyekabuddhas (solitary Buddhas), non-retrogressing Bodhisattvas (one who does not regress), and Tathāgatas (Buddhas); or there are those who have attained both, such as the remaining ones dwelling in a state of mind; or there are those who have attained neither, such as Arhats, Pratyekabuddhas, and non-retrogressing Bodhisattvas.
菩薩及與如來入滅盡定。若處無餘依涅槃界。
顯揚聖教論卷第十七 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十八
無著菩薩造
三藏法師玄奘奉 詔譯攝勝抉擇品第十一之二
複次心差別相建立應知。頌曰。
所依境界力 建立心差別 復由七種行 難了相應知
論曰。心差別相當知。復由所依所緣力而得建立。由所依力者。謂立眼識乃至意識。所緣力者。謂立色識乃至法識。青識黃識乃至苦識樂識。如是等復由七種行相。了知諸心難知差別。一不可知相續久住器差別相。二多種相境差別相。三俱有差別相。四能治所治速疾迴轉差別相。五習氣差別相。六續生差別相。七解脫心差別相。複次頌曰。
所緣無自在 住惡所依止 隨緣力所轉 心繫縛應知
論曰。由三因故說心被縛。一于所緣境不自在故。二安住穢惡所依止故。三隨眾緣力而轉變故。此中於所緣境不自在者。謂于制伏相於化于變等。不如所欲住境自在。複次頌曰。
散亂及安住 六種十五種 緣境界六等 所治心非一
論曰。當知心散亂有六種心安住。有十五種心緣境。有六種等眾多差別。所對治心亦非一種。應知。
心散
【現代漢語翻譯】 現代漢語譯本：菩薩以及如來入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態），如果處於無餘依涅槃界（Anupadhisesa-nirvana，沒有剩餘煩惱的涅槃境界）。
《顯揚聖教論》卷第十七 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第十八
無著（Asanga）菩薩造
三藏法師玄奘（Xuanzang）奉詔譯 攝勝抉擇品第十一之二
其次，心的差別相的建立應該瞭解。頌曰：
『所依境界力，建立心差別；復由七種行，難了相應知。』
論曰：心的差別相應當瞭解。又由所依（Ālaya，阿賴耶識）和所緣（Alambana，所緣境）的力量而得以建立。由所依的力量來說，就是建立眼識乃至意識。所緣的力量來說，就是建立色識乃至法識，青識、黃識乃至苦識、樂識等等。像這樣，又由七種行相，瞭解諸心難以知曉的差別。一、不可知相續久住器差別相。二、多種相境差別相。三、俱有差別相。四、能治所治速疾迴轉差別相。五、習氣差別相。六、續生差別相。七、解脫心差別相。其次，頌曰：
『所緣無自在，住惡所依止，隨緣力所轉，心繫縛應知。』
論曰：由三種原因，所以說心被繫縛。一、于所緣境不自在的緣故。二、安住于穢惡所依止的緣故。三、隨眾緣的力量而轉變的緣故。這其中，于所緣境不自在，是指對於制伏相、對於化、對於變等等，不如所希望的那樣住于境界自在。其次，頌曰：
『散亂及安住，六種十五種，緣境界六等，所治心非一。』
論曰：應當知道，心散亂有六種，心安住有十五種，心緣境界有六種等等眾多差別，所要對治的心也不是一種，應當知道。
心散
【English Translation】 English version: Bodhisattvas and Tathagatas enter Nirodha-samāpatti (the cessation attainment). If they are in the Anupadhisesa-nirvana (the state of Nirvana without remainder).
Vyākaraṇāgamānusāriṇī śāstra, Volume 17 Taisho Tripitaka, Volume 31, No. 1602, Vyākaraṇāgamānusāriṇī śāstra
Vyākaraṇāgamānusāriṇī śāstra, Volume 18
Composed by Bodhisattva Asanga
Translated by Tripiṭaka Master Xuanzang under Imperial Order, Chapter Eleven, Section Two: Compendium of Ascertainments
Furthermore, the establishment of the distinctions of mind should be understood. The verse says:
'Based on the power of the support and the object, the distinctions of mind are established; moreover, due to seven kinds of aspects, the corresponding understanding is difficult.'
Treatise: The distinctions of mind should be understood. Moreover, they are established by the power of the support (Ālaya) and the object (Alambana). By the power of the support, it means establishing eye consciousness and so on, up to mind consciousness. By the power of the object, it means establishing color consciousness and so on, up to dharma consciousness, blue consciousness, yellow consciousness, and so on, up to suffering consciousness, pleasure consciousness. Thus, again, by seven kinds of aspects, one understands the subtle distinctions of minds that are difficult to know. First, the aspect of the difference in the unknowable continuum of long-abiding vessels. Second, the aspect of the difference in the manifold object. Third, the aspect of the difference in co-existence. Fourth, the aspect of the difference in the swift reversal of what can be cured and what needs to be cured. Fifth, the aspect of the difference in habitual tendencies. Sixth, the aspect of the difference in continued existence. Seventh, the aspect of the difference in the liberated mind. Furthermore, the verse says:
'Without freedom regarding the object, dwelling in a base support of evil, transformed by the power of conditions, the mind should be known as bound.'
Treatise: Due to three reasons, it is said that the mind is bound. First, because it is not free regarding the object. Second, because it dwells in a base support of defilement and evil. Third, because it is transformed by the power of various conditions. Among these, not being free regarding the object means that regarding the aspect of subduing, regarding transformation, regarding change, etc., one does not abide in the object as one wishes. Furthermore, the verse says:
'Scattered and abiding, six kinds and fifteen kinds, objects of experience, six kinds and so on, the minds to be treated are not one.'
Treatise: It should be known that there are six kinds of scattered minds, fifteen kinds of abiding minds, six kinds of objects of experience, and so on, with many differences. The minds to be treated are also not of one kind; it should be known.
Mind scattered
亂有六種者。一作意心散亂。謂諸菩薩棄捨大乘相應作意。退習聲聞獨覺相應下劣作意。二外心散亂。謂于外妙五欲中及憒鬧相貌尋思隨煩惱外境界中縱心流散。三內心散亂。謂或由惛沉睡眠下劣。或由味著諸定。或由種種定中隨煩惱故。惱亂其心。四相心散亂。謂依止外相作意思惟內境相貌。五粗重心散亂。謂內作意為緣生起諸受。由粗重身故計我我所。六自性心散亂。謂五識身心安住有十五種者。一初發安住心。謂修三摩地方便。二證得安住心。謂已得未至三摩地。三圓滿安住心。謂已得根本靜慮三摩地。四自在安住心。謂即於此得隨所欲。五有動安住心。謂于下三靜慮。六無動安住心。謂于第四靜慮。七此上寂靜安住心。謂于寂靜無色解脫。八最勝寂靜安住心。謂于想受滅解脫。九信解安住心。謂于聞所生智。十決定安住心。謂于思所生智。十一影像安住心。謂於世間修所生智。十二成實安住心。謂出世間修所生智。十三有增上慢出離安住心。謂於世間靜慮無色。十四無增上慢出離安住心。謂于出離世間靜慮無色。十五三行雜染安住心。謂識隨色而住。緣色而住。依色而住。如是乃至隨行而住。緣行而住。依行而住。此中隨色而住者。謂執受所依故。緣色而住者。謂取境界故。依色而住者。謂由粗重故。如是乃
【現代漢語翻譯】 現代漢語譯本 散亂有六種： 一、作意心散亂：指菩薩捨棄與大乘相應的作意（Manasikara，心理活動），退而修習與聲聞、獨覺相應的下劣作意。 二、外心散亂：指對外在美妙的五欲（色、聲、香、味、觸）以及喧鬧的相貌、尋思（Vitarka，粗略的思考）等隨煩惱外境，放縱內心，使其流散。 三、內心散亂：指或者由於昏沉、睡眠等下劣狀態，或者由於貪戀各種禪定，或者由於種種禪定中的隨煩惱，而惱亂內心。 四、相心散亂：指依止外在的相，作意思惟內在境界的相貌。 五、粗重心散亂：指以內在的作意為緣，生起各種感受，由於粗重的身心，而計執『我』和『我所』（屬於我的）。 六、自性心散亂：指五識身（眼識、耳識、鼻識、舌識、身識）的心。 心安住有十五種： 一、初發安住心：指修習三摩地（Samadhi，禪定）的方便。 二、證得安住心：指已經獲得未至三摩地。 三、圓滿安住心：指已經獲得根本靜慮三摩地。 四、自在安住心：指對於已經獲得的根本靜慮三摩地，能夠隨心所欲。 五、有動安住心：指在下三靜慮（初禪、二禪、三禪）中。 六、無動安住心：指在第四靜慮中。 七、此上寂靜安住心：指在寂靜的無色界解脫中。 八、最勝寂靜安住心：指在想受滅解脫（滅盡定）中。 九、信解安住心：指對於聽聞所產生的智慧。 十、決定安住心：指對於思惟所產生的智慧。 十一、影像安住心：指對於世間修習所產生的智慧。 十二、成實安住心：指出世間修習所產生的智慧。 十三、有增上慢出離安住心：指對於世間靜慮、無色界的執著。 十四、無增上慢出離安住心：指對於出離世間靜慮、無色界的修行。 十五、三行雜染安住心：指識隨著色而住，緣著色而住，依著色而住。像這樣乃至隨著行而住，緣著行而住，依著行而住。此中，隨著色而住，是指執受所依；緣著色而住，是指取境界；依著色而住，是指由於粗重。像這樣乃至...
【English Translation】 English version There are six types of distraction: 1. Distraction of Intentional Mind (作意心散亂): This refers to Bodhisattvas abandoning the intention (Manasikara) corresponding to the Mahayana and regressing to practice inferior intentions corresponding to Sravakas and Pratyekabuddhas. 2. External Distraction (外心散亂): This refers to indulging the mind and letting it wander in external environments of the five desirable sense objects (form, sound, smell, taste, touch), as well as noisy appearances, thoughts, and associated afflictions. 3. Internal Distraction (內心散亂): This refers to the mind being disturbed either by dullness, sleep, or other inferior states, or by attachment to various Samadhis (禪定), or by afflictions arising within those Samadhis. 4. Distraction of Appearance-Mind (相心散亂): This refers to relying on external appearances and contemplating the characteristics of internal realms. 5. Distraction of Coarse-Mind (粗重心散亂): This refers to the arising of various feelings based on internal intention, and due to the heaviness of body and mind, clinging to 'self' and 'what belongs to self'. 6. Distraction of Self-Nature Mind (自性心散亂): This refers to the mind of the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness). There are fifteen types of mind abiding: 1. Initial Abiding Mind (初發安住心): This refers to the means of cultivating Samadhi. 2. Attained Abiding Mind (證得安住心): This refers to having already attained the Unborn Samadhi. 3. Perfected Abiding Mind (圓滿安住心): This refers to having already attained the fundamental Dhyana Samadhi. 4. Free Abiding Mind (自在安住心): This refers to being able to do as one wishes with the already attained fundamental Dhyana Samadhi. 5. Moving Abiding Mind (有動安住心): This refers to being in the lower three Dhyanas (first Dhyana, second Dhyana, third Dhyana). 6. Immovable Abiding Mind (無動安住心): This refers to being in the fourth Dhyana. 7. Tranquil Abiding Mind Above This (此上寂靜安住心): This refers to being in the tranquil formless realm liberation. 8. Most Excellent Tranquil Abiding Mind (最勝寂靜安住心): This refers to being in the cessation of perception and feeling liberation (Nirodha-Samapatti). 9. Faith-Understanding Abiding Mind (信解安住心): This refers to the wisdom arising from hearing. 10. Determined Abiding Mind (決定安住心): This refers to the wisdom arising from thinking. 11. Image Abiding Mind (影像安住心): This refers to the wisdom arising from worldly cultivation. 12. Realized Abiding Mind (成實安住心): This refers to the wisdom arising from supramundane cultivation. 13. Arrogant Departure Abiding Mind (有增上慢出離安住心): This refers to attachment to worldly Dhyana and the formless realms. 14. Non-Arrogant Departure Abiding Mind (無增上慢出離安住心): This refers to the practice of departing from worldly Dhyana and the formless realms. 15. Three Actions Contaminated Abiding Mind (三行雜染安住心): This refers to consciousness abiding with form, relying on form, and depending on form. Likewise, it extends to abiding with action, relying on action, and depending on action. Among these, abiding with form refers to clinging to the basis of support; relying on form refers to grasping at the realm; depending on form refers to being due to heaviness. Likewise, and so on...
至隨行等三。當知識非識住。緣自心心能盡愛故。複次緣境界六等者。謂常緣境非常緣境。遍滿緣境。凈行緣境。善巧緣境。凈惑緣境。如是為先復有多種余緣境界。謂欲界繫心緣欲色無色及不繫境。如是色無色界繫心及不繫心各緣四種境。又依欲界繫心起欲色無色界繫心及不繫心。依色界繫心起色無色界繫心及不繫心。依無色界繫心起無色界繫心及不繫心。又過去心緣過去未來現在。如是未來現在心各緣三種。又善心緣善不善無記。如是不善無記心各緣三種。又樂俱行心緣樂俱行等三種境界。如是苦俱行心。不苦不樂俱行心。各緣三種。又貪瞋癡相應心。各緣貪等相應三種境界。
複次所治心非一者。謂欲界繫有五種心。謂見苦所斷心。乃至修道所斷心。如是色無色界繫心。各有五種。及無漏心合為十六種心復有二十種心。謂欲界繫心有八種。一生得善心。二方便善心。三不善心。四有覆無記心。及無覆無記心。分為四種。謂異熟生心。威儀路心。工巧處心。變化心。色界繫有六心。除不善工巧處心。無色界繫有四心。謂除不善威儀路工巧處變化心。不繫心有二種。謂學心無學心。複次心所有事勝抉擇。今當說。頌曰。
依多境了別 各為自業生 心法不應思 相似境轉故
論曰。心所有法
【現代漢語翻譯】 現代漢語譯本：對於隨行等三者，應當瞭解認識並非停留在『識』（Vijnana，了別作用）上，因為緣于自身的心，心能完全斷絕愛著。其次，關於緣境界的六種等類，是指：常緣的境界、非常緣的境界、遍滿緣的境界、凈行緣的境界、善巧緣的境界、凈惑緣的境界。像這樣作為開端，還有多種其他的緣境界，即欲界系的心緣欲界、色界、無色界以及不繫之境界。同樣，色界、無色界系的心以及不繫的心，各自緣四種境界。而且，依于欲界系的心，可以生起欲界、色界、無色界系的心以及不繫的心；依於色界系的心，可以生起色界、無色界系的心以及不繫的心；依于無色界系的心，可以生起無色界系的心以及不繫的心。此外，過去的心緣過去、未來、現在；同樣，未來的心和現在的心，各自緣三種。還有，善心緣善、不善、無記；同樣，不善心和無記心，各自緣三種。再有，樂俱行心緣樂俱行等三種境界；同樣，苦俱行心、不苦不樂俱行心，各自緣三種。還有，貪、嗔、癡相應的心，各自緣貪等相應的三種境界。 其次，所要對治的心並非只有一種，即欲界繫有五種心，分別是見苦所斷心、乃至修道所斷心。同樣，色界、無色界系的心，各有五種，加上無漏心，合為十六種心。還有二十種心，即欲界系的心有八種：一生得善心、二方便善心、三不善心、四有覆無記心，以及無覆無記心，分為四種，即異熟生心、威儀路心、工巧處心、變化心。色界繫有六種心，除去不善和工巧處心。無色界繫有四種心，即除去不善、威儀路、工巧處、變化心。不繫心有兩種，即學心和無學心。其次，關於心所有法的事勝抉擇，現在應當解說。頌曰： 『依多境了別，各為自業生，心法不應思，相似境轉故。』 論曰：心所有法
【English Translation】 English version: Regarding the three such as those who accompany, one should understand that cognition does not dwell on 『Vijnana』 (consciousness, the function of distinguishing), because by relying on one's own mind, the mind can completely sever attachment. Furthermore, concerning the six categories of objects of cognition, they refer to: constantly cognized objects, non-constantly cognized objects, universally cognized objects, objects cognized through pure conduct, objects cognized through skillful means, and objects cognized through pure delusion. Like this as a beginning, there are also various other objects of cognition, namely, the mind associated with the desire realm cognizes the desire realm, the form realm, the formless realm, and the unconditioned realm. Similarly, the mind associated with the form realm and the formless realm, as well as the unconditioned mind, each cognize four types of objects. Moreover, based on the mind associated with the desire realm, one can generate the mind associated with the desire realm, the form realm, the formless realm, and the unconditioned mind; based on the mind associated with the form realm, one can generate the mind associated with the form realm, the formless realm, and the unconditioned mind; based on the mind associated with the formless realm, one can generate the mind associated with the formless realm and the unconditioned mind. Furthermore, the past mind cognizes the past, the future, and the present; similarly, the future mind and the present mind each cognize three types. Also, the wholesome mind cognizes wholesome, unwholesome, and neutral; similarly, the unwholesome mind and the neutral mind each cognize three types. Moreover, the mind accompanied by pleasure cognizes the three types of objects, including that accompanied by pleasure; similarly, the mind accompanied by suffering, and the mind accompanied by neither pleasure nor suffering, each cognize three types. Also, the mind associated with greed (Tanha), hatred (Dvesha), and delusion (Moha) each cognizes the three types of objects associated with greed, etc. Secondly, the minds to be subdued are not just one type. The desire realm has five types of minds, namely, the mind to be abandoned by seeing suffering, up to the mind to be abandoned by cultivation. Similarly, the minds associated with the form realm and the formless realm each have five types, and adding the unconditioned mind, there are a total of sixteen types of minds. There are also twenty types of minds, namely, the mind associated with the desire realm has eight types: 1. the naturally acquired wholesome mind, 2. the mind of wholesome means, 3. the unwholesome mind, 4. the obscured neutral mind, and the unobscured neutral mind, which is divided into four types, namely, the mind born from different maturation, the mind of deportment, the mind of skillful activities, and the mind of transformation. The form realm has six types of minds, excluding the unwholesome and skillful activity minds. The formless realm has four types of minds, namely, excluding the unwholesome, deportment, skillful activity, and transformation minds. The unconditioned mind has two types, namely, the mind of learning and the mind of no more learning. Furthermore, regarding the superior determination of the properties of mental factors, I shall now explain. The verse says: 『Relying on many objects for discernment, each is born for its own function; the nature of the mind should not be pondered, because it transforms due to similar objects.』 Commentary: Mental factors
依止。能緣多境八種識故。各各造作自業而起。依心而有故名心所有法。不應更思。彼所緣境。由彼與識等緣轉故。如經言若於此受即於此思若於此思即於此想若於此想即於此了別。複次今當略說作意觸受想思五種遍行心法作業。頌曰。
引心三分別 領位審了相 得失等營為 名作意等業
論曰。引發於心是作意業。三和分別是觸業。領納違順俱相違位是受業。審了位相是想業。為造功德過失俱非是思業。余心法業如前廣說。複次色事抉擇今當說。頌曰。
上界無香味 大造隨可得 極微無自體 非實有七事
論曰。上界無香味者。欲界已上香味無故。大造隨可得者。四大及所造色隨於聚中現。可得者即自相有。不可得者此中即無。極微無自體者。謂諸極微但假想立自體實無。非實有七事者。謂七種事無有實體。一表色。二形色。三影像。四響音。五觸處造色。六律儀色。七不律儀色。複次頌曰。
微和合不離 善惡無自然 三相想外無 法處色十二
論曰。微和合不離者。謂于大極微能依造色處不相離。余異處色若和若合亦不相離。善惡無自然者。色非自體有善惡性。隨能發心假說善惡故。三相想外無者。三相色外無別有色。謂有見有對色無見有對色。無見無
【現代漢語翻譯】 現代漢語譯本： 依止（Nissaya，依靠）。因為能緣取多個境界的八種識，各自造作自己的業而生起。因為依心而有，所以稱為心所有法（Cetasikas，心所）。不應再思慮它們所緣取的境界，因為它們與識平等地緣取境界而運轉。如經中所說：『若於此感受，即於此思；若於此思，即於此想；若於此想，即於此了別。』
其次，現在簡略地說說作意（Manasikara，注意）、觸（Sparsa，接觸）、受（Vedana，感受）、想（Samjna，概念）、思（Cetana，意志）這五種遍行心法（Sarvatraga-cetasikas，一切時有心所）的作業。偈頌說：
『引心三分別，領位審了相，得失等營為，名作意等業。』
論曰：引發於心是作意（Manasikara，注意）的作業。三和合分別是觸（Sparsa，接觸）的作業。領納違背、順從、俱相違的境位是受（Vedana，感受）的作業。審察了知境位的相是想（Samjna，概念）的作業。爲了造作功德、過失、俱非而營為是思（Cetana，意志）的作業。其餘心法的作業如前廣說。
其次，現在當抉擇色法（Rupa，色）的事。偈頌說：
『上界無香味，大造隨可得，極微無自體，非實有七事。』
論曰：上界沒有香味，因為欲界以上沒有香味。四大（Mahabhuta，四大元素）及所造色（Upadaya-rupa，所造色）隨著在聚集體中顯現而可以獲得，可以獲得的即是自相存在，不可獲得的即是沒有。極微（Paramanu，極微）沒有自體，意思是說諸極微只是假想安立，自體實際上沒有。非真實存在的七件事，是指七種事沒有實體：一、表色（Vijnapti-rupa，表色）。二、形色（Samsthana-rupa，形色）。三、影像（Chaya-rupa，影像）。四、響音（Sabda，聲音）。五、觸處造色（Sprastavya-upadaya-rupa，觸所造色）。六、律儀色（Adhipati-sila-rupa，律儀色）。七、不律儀色（Anadhipati-asila-rupa，不律儀色）。
其次，偈頌說：
『微和合不離，善惡無自然，三相想外無，法處色十二。』
論曰：極微和合不相離，意思是說對於大極微，能依的造色處不相離。其餘不同處的色，無論是和合還是聚合，也不相離。善惡沒有自然性，意思是說色法本身沒有善惡的性質，隨著能發心而假說善惡。三相之外沒有，意思是說三相色之外沒有別的色，即有見有對色（Sanidarsana-sapratigha-rupa，可見有對色）、無見有對色（Anidarsana-sapratigha-rupa，不可見有對色）、無見無對色（Anidarsana-apratigha-rupa，不可見無對色）。 English version: Dependent Origination (Nissaya). Because the eight consciousnesses that cognize multiple objects each create their own karma and arise. Because they exist dependent on the mind, they are called mental factors (Cetasikas). One should not further contemplate the objects they cognize, because they turn with the consciousness in equally cognizing objects. As the sutra says: 'If there is feeling here, there is thought here; if there is thought here, there is conception here; if there is conception here, there is discernment here.'
Next, I will briefly explain the functions of the five universal mental factors (Sarvatraga-cetasikas): attention (Manasikara), contact (Sparsa), feeling (Vedana), conception (Samjna), and volition (Cetana). The verse says:
'Leading the mind, threefold distinction, receiving positions, examining and understanding characteristics, acting for gain, loss, etc., are called the functions of attention, etc.'
Commentary: Directing the mind is the function of attention (Manasikara). The combination of the three is the function of contact (Sparsa). Receiving agreeable, disagreeable, and neutral positions is the function of feeling (Vedana). Examining and understanding the characteristics of positions is the function of conception (Samjna). Acting for the creation of merit, demerit, or neither is the function of volition (Cetana). The functions of other mental factors have been extensively explained before.
Next, I will now discuss the determination of material phenomena (Rupa). The verse says:
'The upper realms have no smell or taste; the great elements and derived matter are obtained accordingly; the ultimate particle has no self-nature; the seven things are not truly existent.'
Commentary: The upper realms have no smell or taste because there is no smell or taste above the desire realm. The four great elements (Mahabhuta) and derived matter (Upadaya-rupa) are obtained as they appear in the aggregate; what can be obtained exists in its own nature, and what cannot be obtained does not exist here. The ultimate particle (Paramanu) has no self-nature, meaning that the ultimate particles are only established by conceptual imputation and have no real self-nature. The seven things that are not truly existent refer to the seven types of things that have no substance: 1. indicative form (Vijnapti-rupa). 2. shape and form (Samsthana-rupa). 3. image (Chaya-rupa). 4. sound (Sabda). 5. tangible derived matter (Sprastavya-upadaya-rupa). 6. regulatory form (Adhipati-sila-rupa). 7. non-regulatory form (Anadhipati-asila-rupa).
Next, the verse says:
'Particles combine and are inseparable; good and evil have no inherent nature; outside the three characteristics there is nothing; the twelve are colors in the sphere of phenomena.'
Commentary: Particles combine and are inseparable, meaning that for a large ultimate particle, the dependent derived matter is inseparable. Other colors in different places, whether combined or aggregated, are also inseparable. Good and evil have no inherent nature, meaning that material phenomena themselves do not have the nature of good or evil; good and evil are nominally assigned according to the mind that initiates them. There is nothing outside the three characteristics, meaning that there is no color other than the three characteristic colors: visible and resistant form (Sanidarsana-sapratigha-rupa), invisible and resistant form (Anidarsana-sapratigha-rupa), and invisible and non-resistant form (Anidarsana-apratigha-rupa).
【English Translation】 English version: Dependent Origination (Nissaya). Because the eight consciousnesses that cognize multiple objects each create their own karma and arise. Because they exist dependent on the mind, they are called mental factors (Cetasikas). One should not further contemplate the objects they cognize, because they turn with the consciousness in equally cognizing objects. As the sutra says: 'If there is feeling here, there is thought here; if there is thought here, there is conception here; if there is conception here, there is discernment here.' Next, I will briefly explain the functions of the five universal mental factors (Sarvatraga-cetasikas): attention (Manasikara), contact (Sparsa), feeling (Vedana), conception (Samjna), and volition (Cetana). The verse says: 'Leading the mind, threefold distinction, receiving positions, examining and understanding characteristics, acting for gain, loss, etc., are called the functions of attention, etc.' Commentary: Directing the mind is the function of attention (Manasikara). The combination of the three is the function of contact (Sparsa). Receiving agreeable, disagreeable, and neutral positions is the function of feeling (Vedana). Examining and understanding the characteristics of positions is the function of conception (Samjna). Acting for the creation of merit, demerit, or neither is the function of volition (Cetana). The functions of other mental factors have been extensively explained before. Next, I will now discuss the determination of material phenomena (Rupa). The verse says: 'The upper realms have no smell or taste; the great elements and derived matter are obtained accordingly; the ultimate particle has no self-nature; the seven things are not truly existent.' Commentary: The upper realms have no smell or taste because there is no smell or taste above the desire realm. The four great elements (Mahabhuta) and derived matter (Upadaya-rupa) are obtained as they appear in the aggregate; what can be obtained exists in its own nature, and what cannot be obtained does not exist here. The ultimate particle (Paramanu) has no self-nature, meaning that the ultimate particles are only established by conceptual imputation and have no real self-nature. The seven things that are not truly existent refer to the seven types of things that have no substance: 1. indicative form (Vijnapti-rupa). 2. shape and form (Samsthana-rupa). 3. image (Chaya-rupa). 4. sound (Sabda). 5. tangible derived matter (Sprastavya-upadaya-rupa). 6. regulatory form (Adhipati-sila-rupa). 7. non-regulatory form (Anadhipati-asila-rupa). Next, the verse says: 'Particles combine and are inseparable; good and evil have no inherent nature; outside the three characteristics there is nothing; the twelve are colors in the sphere of phenomena.' Commentary: Particles combine and are inseparable, meaning that for a large ultimate particle, the dependent derived matter is inseparable. Other colors in different places, whether combined or aggregated, are also inseparable. Good and evil have no inherent nature, meaning that material phenomena themselves do not have the nature of good or evil; good and evil are nominally assigned according to the mind that initiates them. There is nothing outside the three characteristics, meaning that there is no color other than the three characteristic colors: visible and resistant form (Sanidarsana-sapratigha-rupa), invisible and resistant form (Anidarsana-sapratigha-rupa), and invisible and non-resistant form (Anidarsana-apratigha-rupa).
對色。三想所行色外亦無別色。謂色想有對想種種別異想。法處色十二者。謂法處所攝色。略說有十二種相。一影像相。二所作成就相。三無見相。四無對相。五非實大種所生相。六屬心相。七世間相。八不可思議相。九世間三摩地果相。十出世間三摩地果相。十一自地下地境界相。十二諸佛菩薩隨心自在轉變不可思議相。複次心不相應行勝抉擇。今當說。頌曰。
當知不相應 皆假施設有 假有性六種 彼皆二過故
論曰。當知心不相應行皆是假有。假有之性略有六種。云何為六。謂若事能起六種言論。何等名為六種言論。一屬主相應言論。二遠離此彼言論。三眾共施設言論。四眾法聚集言論。五不遍一切言論。六非常言論。屬主相應言論者。謂諸言論配屬於主方解其相。非不屬主。如說生時。此誰之生。觀所屬主起此言論。所謂色之生。受想行識之生。非說色時。此誰之色。觀所屬主起此言論。如生如是住異無常等心不相應行類。如其所應盡當知。是名屬主相應言論。若事能起如是言論。當知此是假相。
遠離此彼言論者。謂諸言論非以此顯此。亦非以彼顯彼。此說名為遠離此彼言論。若以此顯此言論。此言論亦于實相處起。亦于假相處起。若以彼顯彼言論。此言論亦于實相處起。亦于假
【現代漢語翻譯】 現代漢語譯本： 關於色（rūpa，物質、形態）。在三種想（saṃjñā，認知、概念）和所行色（gocara-rūpa，所緣色）之外，也沒有其他的色。這三種想是指色想（rūpa-saṃjñā，對色的認知）、有對想（pratigha-saṃjñā，對有障礙之物的認知）和種種別異想（nānātva-saṃjñā，對種種差異的認知）。法處色（dharmāyatana-rūpa，法處所攝之色）有十二種，是指法處所包含的色，簡略地說有十二種相。一是影像相（chāyā-lakṣaṇa，影像的特徵），二是所作成就相（kṛta-siddha-lakṣaṇa，被創造和成就的特徵），三是無見相（adarśana-lakṣaṇa，不可見的特徵），四是無對相（apratigha-lakṣaṇa，無障礙的特徵），五是非實大種所生相（abhūta-mahābhūta-upādāya-lakṣaṇa，非由真實四大種所生的特徵），六是屬心相（citta-samprayukta-lakṣaṇa，與心相關的特徵），七是世間相（laukika-lakṣaṇa，世俗的特徵），八是不可思議相（acintya-lakṣaṇa，不可思議的特徵），九是世間三摩地果相（laukika-samādhi-phala-lakṣaṇa，世間禪定之果的特徵），十是出世間三摩地果相（lokottara-samādhi-phala-lakṣaṇa，出世間禪定之果的特徵），十一是自地下地境界相（svabhūmi-adhobhūmi-gocara-lakṣaṇa，自身和下層境界的特徵），十二是諸佛菩薩隨心自在轉變不可思議相（buddha-bodhisattva-yathākāma-citta-parivarta-acintya-lakṣaṇa，諸佛菩薩隨心所欲轉變的不可思議特徵）。 再次，關於心不相應行（citta-viprayukta-saṃskāra，與心不相應的行）的殊勝抉擇，現在應當講述。頌曰： 『應當知曉不相應，皆是假施設有；假有之性有六種，彼皆因有二過故。』 論曰：應當知曉，心不相應行都是假有（prajñaptisat，假名安立的存在）。假有的性質簡略來說有六種。什麼是六種？即如果一件事能引發六種言論。什麼叫做六種言論？一是屬主相應言論（svāmi-sambandha-vyavahāra，與所有者相關的言論），二是遠離此彼言論（itaretara-vivikta-vyavahāra，遠離此和彼的言論），三是眾共施設言論（samūha-prajñapti-vyavahāra，大眾共同安立的言論），四是眾法聚集言論（dharma-samuccaya-vyavahāra，諸法聚集的言論），五是不遍一切言論（asarva-vyāpin-vyavahāra，不普遍存在的言論），六是非常言論（anitya-vyavahāra，無常的言論）。屬主相應言論是指，諸種言論必須配屬於所有者才能理解其含義，不能脫離所有者。例如說『生』時，會問『這是誰的生？』觀察所屬的主體而產生這種言論，例如『色之生』、『受想行識之生』。而不是說『色』時，會問『這是誰的色？』觀察所屬的主體而產生這種言論。如『生』一樣，『住』、『異』、『無常』等心不相應行也應如其所應地瞭解。這叫做屬主相應言論。如果一件事能引發這樣的言論，應當知道這是假相。 遠離此彼言論是指，諸種言論不是用『此』來顯示『此』，也不是用『彼』來顯示『彼』。這叫做遠離此彼言論。如果用『此』來顯示『此』的言論，這種言論既可以在實相處產生，也可以在假相處產生。如果用『彼』來顯示『彼』的言論，這種言論既可以在實相處產生，也可以在假相處產生。
【English Translation】 English version: On rūpa (form, matter). There is no separate rūpa apart from the three saṃjñās (perceptions, cognitions) and gocara-rūpa (object-form). The three saṃjñās are rūpa-saṃjñā (perception of form), pratigha-saṃjñā (perception of resistance), and nānātva-saṃjñā (perception of various differences). The twelve dharmāyatana-rūpas (forms included in the dharma-sphere) refer to the forms contained within the dharma-sphere, and briefly speaking, they have twelve characteristics. First, chāyā-lakṣaṇa (characteristic of image), second, kṛta-siddha-lakṣaṇa (characteristic of being created and accomplished), third, adarśana-lakṣaṇa (characteristic of being invisible), fourth, apratigha-lakṣaṇa (characteristic of being without resistance), fifth, abhūta-mahābhūta-upādāya-lakṣaṇa (characteristic of not being produced by the real great elements), sixth, citta-samprayukta-lakṣaṇa (characteristic of being associated with mind), seventh, laukika-lakṣaṇa (characteristic of being worldly), eighth, acintya-lakṣaṇa (characteristic of being inconceivable), ninth, laukika-samādhi-phala-lakṣaṇa (characteristic of being the result of worldly samādhi), tenth, lokottara-samādhi-phala-lakṣaṇa (characteristic of being the result of supramundane samādhi), eleventh, svabhūmi-adhobhūmi-gocara-lakṣaṇa (characteristic of the realm of oneself and lower realms), twelfth, buddha-bodhisattva-yathākāma-citta-parivarta-acintya-lakṣaṇa (inconceivable characteristic of the Buddhas and Bodhisattvas freely transforming according to their minds). Furthermore, concerning the superior determination of citta-viprayukta-saṃskāras (formations not associated with mind), I shall now speak. The verse says: 'It should be known that non-associated things are all provisionally designated; the nature of provisional existence has six types, all of which have two faults.' The treatise says: It should be known that all citta-viprayukta-saṃskāras are provisionally existent (prajñaptisat, existences established by designation). The nature of provisional existence briefly has six types. What are the six? They are the things that can give rise to six kinds of statements. What are the six kinds of statements? First, svāmi-sambandha-vyavahāra (statements related to ownership), second, itaretara-vivikta-vyavahāra (statements separated from 'this' and 'that'), third, samūha-prajñapti-vyavahāra (statements provisionally designated by the community), fourth, dharma-samuccaya-vyavahāra (statements of the collection of dharmas), fifth, asarva-vyāpin-vyavahāra (statements that are not all-pervasive), sixth, anitya-vyavahāra (statements of impermanence). Statements related to ownership are those that can only be understood by being attributed to an owner, and cannot be separated from the owner. For example, when saying 'birth', one asks 'Whose birth is this?' Observing the subject to which it belongs, this statement arises, such as 'birth of rūpa', 'birth of vedanā, saṃjñā, saṃskāra, vijñāna'. It is not like saying 'rūpa' and asking 'Whose rūpa is this?' Observing the subject to which it belongs, this statement arises. Just like 'birth', 'duration', 'difference', 'impermanence', and other citta-viprayukta-saṃskāras should be understood accordingly. This is called statements related to ownership. If a thing can give rise to such statements, it should be known that this is a provisional aspect. Statements separated from 'this' and 'that' are those that do not use 'this' to indicate 'this', nor use 'that' to indicate 'that'. This is called statements separated from 'this' and 'that'. If a statement uses 'this' to indicate 'this', this statement can arise in both real and provisional contexts. If a statement uses 'that' to indicate 'that', this statement can arise in both real and provisional contexts.
相處起。若非以此顯此。亦非以彼顯。彼言論此言論。一向于假相處起。云何以此顯此言論。于實相處起。如言地之堅。云何此復于假相處起。如言石之圓。如地之堅石之圓。如是水之濕油之滑火之暖毀之焰風之動飄之鼓當知亦爾。云何以彼顯彼言論。于實相處起。如言眼之識身之觸。如是等云何此復于假相處起。如言佛救德友之食飲衣服嚴具。如是等云何非以此顯此。亦非以彼顯彼言論一向于假相處起。如舍之門舍之壁甕之口甕之腹軍之車林之樹百之十十之三。如是等是名遠離此彼言論。眾共施設言論者。謂六種相貌言說自體施設言論。六種相貌者。謂事相。應識相。好等相。益等相。言說狀相。邪行等相。事相者。謂若相識所取。應識相者。謂若相由作意故能起于識。好等相者。謂若相觸所取。益等相者。謂若相受所取。言說狀相者。謂若相想所取。邪行等相者。謂若相思所取。
眾法聚集言論者。謂于眾多和合安立自體言論。如於內色受想行識說我等言論。于外色香味觸安立差別說舍甕軍林等言論。
不遍一切言論者。謂諸言論有處隨轉有處退還。如於舍舍言唯隨舍轉。于村亭等即便退還。于甕甕言于余瓶器等即便退還。軍言于別男女等退還。林言于別樹根莖葉花果等退還。
非常言論者。
【現代漢語翻譯】 現代漢語譯本： 相處而生起。如果不是用這個來顯示那個，也不是用那個來顯示這個，這些言論都始終在假象中生起。如何用這個來顯示這個言論，使其在實相中生起呢？例如說『地的堅硬』。那麼，這又如何是在假象中生起呢？例如說『石頭的圓形』。像地的堅硬、石頭的圓形，以及水的濕潤、油的滑膩、火的溫暖、毀壞的火焰、風的動搖和飄蕩，都應當知道也是如此。如何用那個來顯示那個言論，使其在實相中生起呢？例如說『眼睛的識別』、『身體的觸覺』。像這些等等。那麼，這又如何是在假象中生起呢？例如說『佛陀』、『救濟』、『功德』、『朋友』的食物、飲品、衣服、裝飾品，像這些等等。如何不是用這個來顯示這個，也不是用那個來顯示那個，而言論始終在假象中生起呢？例如房『舍的門』、『舍的墻壁』、『甕的口』、『甕的腹部』、『軍隊的車』、『森林的樹』、『百的十』、『十的三』，像這些等等，這叫做遠離彼此的言論。 大眾共同施設的言論，是指六種相貌的言說自體施設的言論。六種相貌是：事相、應識相、好等相、益等相、言說狀相、邪行等相。事相是指：能被相識所取的事物。應識相是指：能通過作意而生起認識的事物。好等相是指：能被觸覺所取的事物。益等相是指：能被感受所取的事物。言說狀相是指：能被想像所取的事物。邪行等相是指：能被思慮所取的事物。 眾法聚集的言論，是指在眾多和合的法上安立自體的言論。例如，對於內在的色（rupa）受（vedana）想（samjna）行（samskara）識（vijnana）說『我』等言論。對於外在的色（rupa）香（gandha）味（rasa）觸（sparsha）安立差別，說房『舍』、『甕』、『軍隊』、『森林』等言論。 不遍一切的言論，是指諸多的言論在有些地方適用，在有些地方不適用。例如，說房『舍』，只適用於房舍，對於村莊、亭臺等就不適用。說『甕』，對於其他的瓶器等就不適用。說『軍隊』，對於其他的男女等就不適用。說『森林』，對於其他的樹根、莖、葉、花、果等就不適用。 非常的言論是指。
【English Translation】 English version: Arising in association. If it is not by this that this is shown, nor by that that that is shown, these discourses always arise in false appearances. How does this show this discourse, arising in true appearance? For example, saying 'the hardness of the earth.' How does this again arise in false appearance? For example, saying 'the roundness of the stone.' Like the hardness of the earth, the roundness of the stone, and the wetness of water, the slipperiness of oil, the warmth of fire, the flame of destruction, the movement and fluttering of wind, it should be known that it is also like that. How does that show that discourse, arising in true appearance? For example, saying 'the eye's (caksu) consciousness (vijnana),' 'the body's (kaya) touch (sparsha).' Like these and so on. How does this again arise in false appearance? For example, saying 'Buddha (Buddha),' 'salvation (moksha),' 'merit (punya),' 'friend's (mitra)' food, drink, clothing, ornaments, like these and so on. How is it that it is not by this that this is shown, nor by that that that is shown, and the discourse always arises in false appearance? For example, 'the door of the house (griha),' 'the wall of the house,' 'the mouth of the pot (kumbha),' 'the belly of the pot,' 'the army's (sena) chariot,' 'the forest's (vana) tree,' 'ten of a hundred,' 'three of ten,' like these and so on, this is called being far from this and that discourse. Discourses commonly established by the multitude refer to discourses established by the self-nature of speech with six aspects. The six aspects are: the aspect of things, the aspect of what should be known, the aspect of goodness and so on, the aspect of benefit and so on, the aspect of the state of speech, the aspect of evil conduct and so on. The aspect of things refers to things that can be taken by recognition. The aspect of what should be known refers to things that can give rise to consciousness (vijnana) through attention (manaskara). The aspect of goodness and so on refers to things that can be taken by touch (sparsha). The aspect of benefit and so on refers to things that can be taken by feeling (vedana). The aspect of the state of speech refers to things that can be taken by thought (samjna). The aspect of evil conduct and so on refers to things that can be taken by consideration (cetana). Discourses gathered from many dharmas refer to discourses that establish the self-nature on many combined dharmas. For example, regarding the internal form (rupa), feeling (vedana), thought (samjna), formations (samskara), and consciousness (vijnana), saying 'I' and other discourses. Regarding the external form (rupa), smell (gandha), taste (rasa), touch (sparsha), establishing differences, saying 'house (griha),' 'pot (kumbha),' 'army (sena),' 'forest (vana),' and other discourses. Discourses that do not pervade everything refer to many discourses that are applicable in some places and not applicable in others. For example, saying 'house (griha),' it is only applicable to houses, and not applicable to villages, pavilions, and so on. Saying 'pot (kumbha),' it is not applicable to other bottles and vessels. Saying 'army (sena),' it is not applicable to other men and women. Saying 'forest (vana),' it is not applicable to other tree roots, stems, leaves, flowers, fruits, and so on. Discourses that are impermanent refer to.
當知四種因。謂破壞故。不破壞故。加行故。轉變故。破壞故者。如瓶壞已瓶言舍瓦等言生。不破壞故者。如種種藥物共和合已或丸或散種種藥言舍藥物丸散等言生。加行故者。如於金段起諸加行造作環釧等異莊嚴具爾時金段之言舍異物環釧等言生。轉變故者。如飲食等轉變時飲食等言舍糞穢等言生。如是等類應知。非常言論隨於諸物。發起如是六種言論。當知此物皆是假有。問諸心不相應行皆是假有。云何應知。答由二種過失故。一因過失。二體過失。因過失者。若言生是生因。能生生故說名為生。是即無別果生可得。此生為誰。能生因故說之為生。若言生是生體。是即從他生故。不應說為能生。如是余心不相應行。如理應知。複次彼心等乃至心不相應行。諸有為法是因性故。此因抉擇今當說。頌曰。
三過因非五 因相略系合 相依處差別 建立有多種
論曰。有一異計立六種因。謂同類因。遍行因。俱有因。相應因。異熟因。能作因。如是六種。除異熟因餘五因性。不應道理。由有三種過失故。何等為三。且如同類因有三過失。若言同類之因。名同類因。有已成過。何以故。若善等法善等體性。先已成就。彼何用因。若言同類即因。名同類因。是即無果。有不定過。何以故。不示其果。是誰因
【現代漢語翻譯】 現代漢語譯本：應當瞭解四種因：即破壞故、不破壞故、加行故、轉變故。破壞故，例如瓶子破壞后，『瓶』這個名稱捨棄，而『瓦』等名稱產生。不破壞故，例如種種藥物共同混合后，或製成丸劑，或製成散劑，種種『藥物』的名稱捨棄，而『藥物丸』、『藥物散』等名稱產生。加行故，例如對於金塊施加各種加工，製造環、釧等不同的裝飾品，這時『金塊』的名稱捨棄，而『異物環』、『釧』等名稱產生。轉變故，例如飲食等轉變時，『飲食』等名稱捨棄，而『糞穢』等名稱產生。像這些種類應當瞭解，非常言論隨著各種事物，發起像這樣的六種言論，應當知道這些事物都是假有。問：諸心不相應行（Citta-viprayukta-samskaras，與心不相應的行法）都是假有，應該如何理解？答：由於兩種過失的緣故。一是因過失，二是體過失。因過失是，如果說『生』是『生』的因，能夠產生『生』，所以稱為『生』，那麼就沒有另外的果『生』可以得到。這個『生』是爲了誰呢？因為是『能生』的因，所以說它是『生』。如果說『生』是『生』的體性，那麼就是從他而生，不應該說它是『能生』。像這樣其餘的心不相應行，應該如理了解。再次，彼心等乃至心不相應行，諸有為法（conditioned phenomena）是因性，這個因的抉擇現在應當說。頌曰： 三過因非五 因相略系合 相依處差別 建立有多種 論曰：有一種異計，建立六種因，即同類因（Sabhaga-hetu）、遍行因（Sarvatraga-hetu）、俱有因（Sahabhu-hetu）、相應因（Samprayuktaka-hetu）、異熟因（Vipaka-hetu）、能作因（Karana-hetu）。像這六種，除了異熟因，其餘五種因性，不應道理，因為有三種過失的緣故。哪三種呢？且如同類因有三種過失。如果說同類的因，名為同類因，有已成過。為什麼呢？如果善等法（kusala dharma）的善等體性，先前已經成就，它們還需要什麼因呢？如果說同類就是因，名為同類因，那麼就沒有果，有不定過。為什麼呢？不顯示它的果，是誰的因。
【English Translation】 English version: It should be understood that there are four kinds of causes: namely, destruction, non-destruction, application of effort, and transformation. 'Destruction' means, for example, when a pot is broken, the name 'pot' is abandoned, and names like 'shard' arise. 'Non-destruction' means, for example, when various medicines are mixed together, either made into pills or powders, the name 'various medicines' is abandoned, and names like 'medicinal pills' or 'medicinal powders' arise. 'Application of effort' means, for example, when various processes are applied to a piece of gold to create different ornaments such as rings and bracelets, at that time the name 'piece of gold' is abandoned, and names like 'different rings' and 'bracelets' arise. 'Transformation' means, for example, when food and drink are transformed, the names 'food and drink' are abandoned, and names like 'excrement' arise. These kinds of things should be understood. Impermanent speech, following various things, gives rise to these six kinds of expressions. It should be known that these things are all provisionally existent. Question: All Citta-viprayukta-samskaras (non-associated mental formations) are provisionally existent. How should this be understood? Answer: Because of two kinds of faults: one is the fault of cause, and the other is the fault of substance. The fault of cause is: if it is said that 'arising' is the cause of 'arising,' capable of producing 'arising,' therefore it is called 'arising,' then there is no separate result 'arising' that can be obtained. For whom is this 'arising'? Because it is the cause of 'being able to arise,' it is said to be 'arising.' If it is said that 'arising' is the substance of 'arising,' then it arises from something else, and it should not be said to be 'able to arise.' In this way, the remaining Citta-viprayukta-samskaras should be understood according to reason. Furthermore, those mental states, and even the Citta-viprayukta-samskaras, all conditioned phenomena are causal in nature. The determination of this cause should now be explained. The verse says: Three faults, cause not five, cause aspect briefly combined, Interdependent place difference, establishment has many kinds. Treatise says: There is a different view that establishes six kinds of causes, namely, Sabhaga-hetu (cause of similarity), Sarvatraga-hetu (omnipresent cause), Sahabhu-hetu (co-existent cause), Samprayuktaka-hetu (associated cause), Vipaka-hetu (resultant cause), and Karana-hetu (efficient cause). Like these six, except for the Vipaka-hetu, the remaining five causal natures are unreasonable, because there are three kinds of faults. What are the three? For example, the Sabhaga-hetu has three faults. If it is said that a cause of the same kind is called Sabhaga-hetu, there is the fault of being already accomplished. Why? If the good qualities (kusala dharma) and so on, their nature of goodness and so on, have already been accomplished, what cause do they need? If it is said that the same kind is the cause, called Sabhaga-hetu, then there is no result, there is the fault of uncertainty. Why? It does not show its result, whose cause is it?
耶。又非決定因體同類不相似法亦為因故。若言非同類即因亦非同類之因是即言名有虛設過。同類因言無有所主浪施設故。如是于餘四因三種過失。亦應如理廣說。
複次已破不如理因。今當建立如理因相。若略說有二種因。一系縛相因。二和合相因。繫縛相因者。謂煩惱隨眠。此依能生後有而說。和合相因者。謂因緣和合彼彼法生。此依能生現在時說。
又應知此略所說因相。及依處差別。建立復有多種。
相者。謂若由此為先。此為建立。此和合故。彼彼諸法。或生或得。或成立或成辦。或起作用。當知說此即是彼因。
問以誰為先。誰為建立。誰和合故。何法生耶。答自種子為先。除所依種外。所餘若色非色所依及業以為建立。伴及所緣境為和合故。如其所應欲系色系無色系及不繫諸法生。問以誰為先。誰為建立。誰和合故。得何法耶。答聲聞獨覺及與如來種性為先。內因力為建立。外因力為和合故。證得煩惱離系涅槃。此中內因力者。謂如理作意少欲知足等內分善法。又得人身生在聖處。諸根無缺無諸業障。于如來所具凈信心。如是等法是名內因力。外因力者。謂諸佛出世宣說妙法。住正法者共為伴侶。具悲信者以為施主。如是等法名外因力。
問以誰為先。誰為建立。誰和
【現代漢語翻譯】 現代漢語譯本：此外，如果非決定性的原因與本體屬於不同類，且不相似的法也作為原因，那麼如果說非同類即是原因，那麼這個原因也不是同類的原因，這就等於說名稱是虛設的，因為同類原因的說法沒有任何依據，只是隨意安立的。對於其餘四種原因，也應如理地廣泛說明這三種過失。
其次，已經破斥了不如理的原因，現在應當建立如理的原因的相狀。如果簡略地說，有兩種原因：一是繫縛相因，二是和合相因。繫縛相因是指煩惱隨眠（煩惱的潛在狀態），這是依據能產生後有（未來的存在）而說的。和合相因是指因緣和合，彼彼法生起，這是依據能產生現在時而說的。
又應當知道，這個簡略所說的原因的相狀，以及所依據的差別，建立起來還有多種。
相狀是指，如果由此為先，由此為建立，由此和合的緣故，彼彼諸法或者生起，或者獲得，或者成立，或者成辦，或者起作用，應當知道，說這個就是那個原因。
問：以誰為先，誰為建立，誰和合的緣故，什麼法生起呢？答：以自種子為先，除了所依的種子外，其餘的無論是色法還是非色法，所依以及業作為建立，伴侶以及所緣境作為和合的緣故，如其所應，欲界、色界、無色界以及不繫（不屬於任何界）的諸法生起。問：以誰為先，誰為建立，誰和合的緣故，獲得什麼法呢？答：以聲聞（聽聞佛法而悟道的修行者）、獨覺（不依他人教導而獨自悟道的修行者）以及如來（佛）的種性為先，內因力作為建立，外因力作為和合的緣故，證得煩惱離系涅槃（脫離煩惱的寂滅狀態）。這裡所說的內因力，是指如理作意（如理思維）、少欲知足等內在的善法。又獲得人身，生在聖地，諸根沒有殘缺，沒有諸業障，對於如來具有清凈的信心，像這樣的法就叫做內因力。外因力是指諸佛出世宣說妙法，安住于正法的人們共同作為伴侶，具有悲心和信心的人們作為施主，像這樣的法叫做外因力。
問：以誰為先，誰為建立，誰和
【English Translation】 English version: Furthermore, if a non-deterministic cause is of a different category from the entity, and dissimilar dharmas also serve as causes, then saying that 'non-same category' is the cause, implies that this cause is not a cause of the same category. This is equivalent to saying that the name is fictitious, because the statement of 'same category cause' has no basis and is merely arbitrarily established. The same three faults should be extensively explained in a similar manner for the remaining four causes.
Secondly, having refuted the unreasonable causes, we shall now establish the characteristics of reasonable causes. Briefly speaking, there are two types of causes: one is the binding cause (繫縛相因), and the other is the co-arising cause (和合相因). The binding cause refers to the kleśa latent tendencies (煩惱隨眠) (potential states of afflictions), which is discussed in terms of the ability to generate future existence. The co-arising cause refers to the arising of various dharmas due to the combination of causes and conditions, which is discussed in terms of the ability to generate the present moment.
Moreover, it should be known that the characteristics of the causes briefly mentioned here, as well as the differences in their bases, can be established in many ways.
A characteristic (相) is defined as: if by this as a prerequisite, by this as an establishment, and by this combination, various dharmas either arise, or are obtained, or are established, or are accomplished, or take effect, then it should be known that this is said to be the cause of that.
Question: By what as a prerequisite, by what as an establishment, and by what combination, does what dharma arise? Answer: With the seed of oneself as a prerequisite, apart from the seed that is the basis, the remaining, whether it is form or non-form, the basis and karma as the establishment, companions and the object of perception as the combination, accordingly, the dharmas of the desire realm, the form realm, the formless realm, and the unconditioned (不繫) (not belonging to any realm) arise. Question: By what as a prerequisite, by what as an establishment, and by what combination, is what dharma obtained? Answer: With the lineage of the Śrāvakas (聲聞) (practitioners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (獨覺) (practitioners who attain enlightenment independently without relying on others' teachings), and Tathāgatas (如來) (Buddhas) as a prerequisite, inner causal power as the establishment, and outer causal power as the combination, one attains the cessation of afflictions and detached nirvāṇa (涅槃) (the state of liberation from suffering). Here, inner causal power refers to internal virtuous dharmas such as appropriate attention (如理作意) (reasoned thinking), contentment with little desire, and so on. Furthermore, obtaining a human body, being born in a sacred place, having complete faculties without any deficiencies, being free from karmic obstacles, and having pure faith in the Tathāgata, such dharmas are called inner causal power. Outer causal power refers to the Buddhas appearing in the world and proclaiming the wonderful Dharma, those who abide in the correct Dharma acting as companions, and those with compassion and faith acting as benefactors, such dharmas are called outer causal power.
Question: By what as a prerequisite, by what as an establishment, and by what
合故何法成立。答于所知法勝解欲樂為先。宗因譬喻以為建立。不相違眾及對論者為和合故。所欲立義方得成立。
問以誰為先。誰為建立。誰和合故。何法成辦。答工巧智為先。隨彼勤勞為建立。工巧業處眾具為和合故。彼彼工巧業處成辦。又愛為先。由食住者依止為建立。四食為和合故。已生有情存養得住。
問以誰為先。誰為建立誰和合故。何法作用。答自種為先。即彼前生為建立。彼生緣為和合故。自作業者自所作用而得成辦。自所作業者。如眼之見業。如是所餘諸根當知各別作業。又如地能持水能爛火能燒風能燥。如是等類是名外法。各別作業。
依處者有十五種因緣所依處。一語。二領受。三習氣。四有潤種子。五無間滅。六境界。七根。八作用。九士夫用。十真實見。十一隨順。十二差別功能。十三和合。十四障礙。十五不障礙。差別者。謂十因四緣五果十因者。謂隨說因。觀待因。牽引因。生起因。攝受因。引發因。定別因。同事因。相違因。不相違因。四緣者。謂因緣。等無間緣。所緣緣。增上緣。五果者。謂異熟果。等流果。離系果。士用果。增上果。
此中隨一切法名為先故想。想為先故說。是謂彼諸法隨說因。若觀待此故。若因此故。于彼諸事若求若取。是謂觀待
【現代漢語翻譯】 現代漢語譯本： 問：什麼法通過和合而成立？ 答：以對所知法的殊勝理解和意願為先導，以宗（論點）、因（理由）、譬喻（例子）作為建立的基礎，不相違背的大眾以及辯論者作為和合的條件，所想要建立的義理才能成立。 問：以誰為先導？以誰為建立的基礎？以誰為和合的條件？什麼法得以成辦？ 答：以工巧的智慧為先導，以隨之而來的勤勞為建立的基礎，以工巧的作業場所和各種工具為和合的條件，各種工巧的作業才能成辦。又以愛為先導，以食物和住所的依賴者為建立的基礎，以四種食物為和合的條件，已經出生的有情眾生才能存活和得到滋養。 問：以誰為先導？以誰為建立的基礎？以誰為和合的條件？什麼法得以作用？ 答：以自身的種子為先導，以之前的生命為建立的基礎，以出生的因緣為和合的條件，自身的業力才能得以實現。自身的業力，比如眼睛的視覺功能。同樣，其餘的各種根（感官）也應當知道各自有不同的作用。又比如地能承載，水能腐爛，火能燃燒，風能幹燥。這些等等都屬於外法，各自有不同的作用。 依處有十五種因緣所依處：一、語；二、領受；三、習氣；四、有潤種子；五、無間滅；六、境界；七、根；八、作用；九、士夫用；十、真實見；十一、隨順；十二、差別功能；十三、和合；十四、障礙；十五、不障礙。差別在於：十因、四緣、五果。十因是：隨說因、觀待因、牽引因、生起因、攝受因、引發因、定別因、同事因、相違因、不相違因。四緣是：因緣、等無間緣、所緣緣、增上緣。五果是：異熟果、等流果、離系果、士用果、增上果。 這裡面，隨順一切法名為『先』，因為有想（saṃjñā）的緣故。因為想為先導而說，這就是那些法的隨說因。如果觀待於此，或者因為此的緣故，對於那些事情如果尋求或者獲取，這就是觀待因。
【English Translation】 English version: Question: What dharma (law, principle) is established through combination (of causes and conditions)? Answer: It is established with superior understanding and desire for the knowable dharma as the precursor, with thesis (proposition), reason, and example as the foundation, and with a non-contradictory assembly and debaters as the condition for combination. Only then can the meaning one wishes to establish be accomplished. Question: With whom as the precursor? With whom as the foundation? With whom as the condition for combination? What dharma is accomplished? Answer: With skillful intelligence as the precursor, with diligence following it as the foundation, and with skillful workplaces and various tools as the condition for combination, various skillful activities are accomplished. Furthermore, with love as the precursor, with those who rely on food and dwelling as the foundation, and with the four kinds of food as the condition for combination, sentient beings who have already been born can survive and be nourished. Question: With whom as the precursor? With whom as the foundation? With whom as the condition for combination? What dharma functions? Answer: With one's own seed as the precursor, with one's previous life as the foundation, and with the conditions for birth as the condition for combination, one's own karma (action) can be accomplished. One's own karma, such as the seeing function of the eye. Similarly, it should be understood that the remaining roots (senses) each have different functions. Furthermore, just as the earth can support, water can rot, fire can burn, and wind can dry, these and similar things are called external dharmas, each with different functions. The bases of reliance are fifteen kinds of conditions: 1. speech (vāc); 2. reception (vedanā); 3. habit (vāsanā); 4. seed with moisture (sārdra-bīja); 5. immediate cessation (anantara-nirodha); 6. object (viṣaya); 7. root (indriya); 8. function (kāritra); 9. effort of a person (puruṣa-kāra); 10. true view (tathā-darśana); 11. accordance (anuvartanā); 12. distinct function (viśeṣa-kāritra); 13. combination (sāmagrī); 14. obstruction (pratighāta); 15. non-obstruction (apratighāta). The distinctions are: ten causes, four conditions, and five results. The ten causes are: cause of subsequent speech (anuvyākhyāna-hetu), cause of dependence (apekṣā-hetu), cause of attraction (ākarṣaṇa-hetu), cause of arising (utpāda-hetu), cause of acceptance (parigraha-hetu), cause of inducement (upanayana-hetu), cause of definite distinction (niyama-hetu), cause of co-occurrence (sahakāri-hetu), cause of contradiction (virodha-hetu), and cause of non-contradiction (avirodha-hetu). The four conditions are: causal condition (hetu-pratyaya), immediately preceding condition (samanantara-pratyaya), object condition (ālambana-pratyaya), and dominant condition (adhipati-pratyaya). The five results are: result of different maturation (vipāka-phala), result of outflow (niṣyanda-phala), result of separation (visaṃyoga-phala), result of personal effort (puruṣakāra-phala), and result of dominance (adhipati-phala). Here, following all dharmas is called 'precursor' because of the presence of 'saṃjñā' (perception). Because 'saṃjñā' is the precursor, it is said. This is the cause of subsequent speech of those dharmas. If one depends on this, or because of this, if one seeks or obtains those things, this is the cause of dependence.
因。如觀待手故。手為因故。起執取業。觀待足故。足為因故。起往來業。觀待節故。節為因故。起屈伸業。觀待飢渴故。飢渴為因故追求飲食。隨如是等類無量所受。當知皆名觀待因。若種子于最後自果是牽引因。即此種子是自果生起因。除種子外。所餘緣是攝受因。即此種子果生已后。是種所牽引果引發因。能作種種異類各別之因。是名定別因。若觀待因。若牽引因。若生起因。若攝受因。若引發因。若定別因。總攝如是等因。名同事因。若果生已能為障礙。是名相違因。若離障礙。是名不相違因。
諸法種子是因緣。等無間緣者。若從此識等無間。諸識等決定生。此是彼等無間緣。若諸心心所有法所緣境。是所緣緣增上緣者。除種子外。余所依如眼及諸共有法于眼識等。如是所餘諸根等。于余識等又善不善法攝受愛不愛果。如是等類是增上緣。諸不善法所招惡趣報。有漏善法所招善趣報。是名異熟果。若由習不善故。樂住不善不善增多。修習善故。樂住于善善法增多。又與前業相似後果隨轉。是名等流果。若由聖八支道諸煩惱滅。是離系果。若諸異生由世間道諸煩惱滅。非究竟轉故非離系果。若諸世間于現法中隨依一種工巧業處起士夫用。謂營農商賈事王書算計數造印等。由依此故苗稼成滿。獲商利等果
【現代漢語翻譯】 現代漢語譯本 因。譬如依賴於手，手是（執取）業的因，所以產生執取的行動。依賴於足，足是（行動）的因，所以產生往來（行走）的行動。依賴於關節，關節是（運動）的因，所以產生屈伸的行動。依賴於飢渴，飢渴是（求生）的因，所以追求飲食。像這樣等等無數的感受，應當知道都叫做觀待因（條件因）。 如果種子對於它最終的果實是牽引因（引導因），那麼這個種子就是它自身果實生起的因。除了種子之外，其餘的條件是攝受因（輔助因）。這個種子在果實產生之後，是種子所牽引的果實的引發因（啟動因）。能夠產生種種不同類別的個別因，這叫做定別因（決定性因）。 無論是觀待因、牽引因、生起因、攝受因、引發因，還是定別因，總括這些因，叫做同事因（共同作用因）。如果果實產生后能夠成為障礙，這叫做相違因（相反的因）。如果遠離障礙，這叫做不相違因（不相反的因）。 諸法的種子是因緣（根本原因）。等無間緣（緊隨的條件）是：如果從此識之後，諸識等等決定產生，這就是它的等無間緣。諸心和心所有法所緣的境界，是所緣緣（對像條件）。增上緣（增強的條件）是：除了種子之外，其餘所依賴的，比如眼根以及諸共有法對於眼識等等。像這樣其餘的諸根等等，對於其餘的識等等，以及善與不善法所攝取的可愛與不可愛果報。像這樣等等都屬於增上緣。 諸不善法所招感的惡趣果報，有漏善法所招感的善趣果報，這叫做異熟果（成熟的果報）。如果由於習慣不善，喜歡停留在不善之中，不善增多；修習善法，喜歡停留在善之中，善法增多。又與之前的業相似的後果隨之而來，這叫做等流果（相似的果報）。 如果通過聖八支道（八正道）使諸煩惱滅除，這是離系果（解脫的果報）。如果諸異生（凡夫）通過世間道使諸煩惱滅除，因為不是究竟的轉變，所以不是離系果。 如果諸世間的人在現世中，根據某種工巧業處（技能行業）而從事勞作，比如經營農業、商業、事務、王事、書寫、算數、計數、製造印章等等。由於依靠這些，莊稼得以豐收，獲得商業利潤等等果實。
【English Translation】 English version Cause: For example, relying on the hand, the hand is the cause of grasping karma, thus giving rise to the action of grasping. Relying on the foot, the foot is the cause of (locomotion) karma, thus giving rise to the action of coming and going. Relying on the joints, the joints are the cause of (movement) karma, thus giving rise to the action of bending and stretching. Relying on hunger and thirst, hunger and thirst are the cause of (survival), thus seeking food and drink. Like this and other countless sensations, it should be known that all are called 'contemplation cause' (pratyaya-hetu). If a seed is the 'attraction cause' (akarshana-hetu) for its final fruit, then this seed is the cause of the arising of its own fruit. Apart from the seed, the remaining conditions are the 'reception cause' (samgraha-hetu). This seed, after the fruit has arisen, is the 'initiation cause' (prerana-hetu) of the fruit attracted by the seed. That which can produce various different kinds of individual causes is called the 'definite distinction cause' (niyata-vishesha-hetu). Whether it is the contemplation cause, the attraction cause, the arising cause, the reception cause, the initiation cause, or the definite distinction cause, the totality of these causes is called the 'co-operative cause' (sahakari-hetu). If, after the fruit has arisen, it can become an obstacle, this is called the 'opposing cause' (virodha-hetu). If it is free from obstacles, this is called the 'non-opposing cause' (avirodha-hetu). The seeds of all dharmas are the 'causal condition' (hetu-pratyaya). The 'immediately preceding condition' (samanantara-pratyaya) is: if, immediately after this consciousness, various consciousnesses and so on are definitely produced, this is its immediately preceding condition. The object of perception of all minds and mental factors is the 'object condition' (alambana-pratyaya). The 'dominant condition' (adhipati-pratyaya) is: apart from the seed, the remaining supports, such as the eye and all shared dharmas, for eye consciousness and so on. Likewise, the remaining sense organs and so on, for the remaining consciousnesses and so on, as well as the agreeable and disagreeable results taken up by wholesome and unwholesome dharmas. Such things are the dominant condition. The evil destinies that are invited by unwholesome dharmas, and the good destinies that are invited by wholesome dharmas with outflows, are called the 'vipaka fruit' (vipaka-phala) (matured result). If, due to the habit of unwholesomeness, one enjoys dwelling in unwholesomeness, and unwholesomeness increases; and if, due to the cultivation of wholesomeness, one enjoys dwelling in wholesomeness, and wholesomeness increases. Furthermore, the subsequent results that are similar to the previous karma follow, this is called the 'flowing-on fruit' (nisyanda-phala) (result of similar flow). If, through the Noble Eightfold Path (arya-astangika-marga), the afflictions are extinguished, this is the 'fruit of separation' (visamyoga-phala) (result of detachment). If ordinary beings (prthagjana) extinguish the afflictions through worldly paths, because it is not an ultimate transformation, it is not the fruit of separation. If worldly people, in their present lives, engage in labor according to some skillful craft (karma-sthana), such as farming, commerce, affairs, royal service, writing, arithmetic, calculation, making seals, and so on. Because of relying on these, crops are fully harvested, and commercial profits and other fruits are obtained.
法成就。是名士用果。眼識是眼根增上果。如是乃至意識是意根增上果。又諸眾生身不散壞是命根增上果。又二十二根一切各別增上力故彼果得生。應知彼果皆名增上果。
問建立云何。答依語因依處建立隨說因。何以故。由於欲界系法色無色界系法及不繫法建立。名為先故想轉。想為先故起語。由語故隨見隨聞隨覺隨知起諸言說。是故依語依處建立隨說因。
依領受因依處建立觀待因。何以故。諸有欲求欲界系樂者。彼觀此故。于諸欲具或為求得。或求積集或求受用。諸有欲求色無色系樂者。彼觀此故。于彼諸緣或為求得。或求受用。諸有欲求不繫樂者。彼觀此故。于彼諸緣或為求得。或求受用。諸有不欲苦者。彼觀此故。于得彼緣于斷彼緣。或求遠離或求受用。是故依領受依處建立觀待因。
依習氣因依處建立牽引因。何以故。由凈不凈業熏習三界諸行。于愛不愛趣中能感愛不愛自身。又即由此增上力故。諸外資具或成滿或損減。是故依諸行凈不凈業習氣依處建立牽引因。
依有潤種子因依處建立生起因。何以故。欲系諸法及色無色系諸法。各從自種而得生起。愛名能潤種是所潤。由此所潤諸種子故。先所牽引各別自身今得生起。如經言。業為感生因。愛為生起因。是故依有潤種子依處
【現代漢語翻譯】 現代漢語譯本：法成就，這被稱為士用果（由人的努力而產生的果報）。眼識是眼根的增上果（由眼根增強而產生的果報）。像這樣，乃至意識是意根的增上果（由意根增強而產生的果報）。此外，眾生的身體不散壞，這是命根的增上果（由命根增強而產生的果報）。還有，二十二根各自具有不同的增上力，因此產生的果報，應當知道這些果報都叫做增上果（由增強的因緣產生的果報）。
問：建立（因）是怎樣的？答：依據語因（語言的因）和依處（所依賴之處）建立隨說因（伴隨言語而產生的因）。為什麼呢？因為在欲界系法（屬於欲界的法）、色無色界系法（屬於色界和無色界的法）以及不繫法（不屬於任何界的法）的建立中，想（念頭）是先導。因為有了想，才會有語言的產生。由於語言，才會隨著所見、所聞、所覺、所知而產生各種言說。因此，依據語因和依處建立隨說因。
依據領受因（感受的因）和依處建立觀待因（依賴於其他條件的因）。為什麼呢？因為那些想要追求欲界系快樂的人，他們觀察這些快樂，因此對於各種慾望的工具，或者爲了求得，或者爲了積聚，或者爲了受用。那些想要追求色無色界系快樂的人，他們觀察這些快樂，因此對於那些相關的因緣，或者爲了求得，或者爲了受用。那些想要追求不繫樂（不屬於任何界的快樂）的人，他們觀察這些快樂，因此對於那些相關的因緣，或者爲了求得，或者爲了受用。那些不想要痛苦的人，他們觀察這些痛苦，因此對於得到避免痛苦的因緣，或者斷除痛苦的因緣，或者尋求遠離，或者尋求受用。因此，依據領受因和依處建立觀待因。
依據習氣因（習性的因）和依處建立牽引因（牽引果報的因）。為什麼呢？由於清凈和不清凈的業熏習三界（欲界、色界、無色界）的諸行（行為），在喜愛和不喜愛的趣向中，能夠感得喜愛和不喜愛的自身。而且，也正因為這種增上力的緣故，各種外在的資具，或者變得圓滿，或者變得損減。因此，依據諸行清凈和不清凈的業習氣和依處建立牽引因。
依據有潤種子因（具有滋潤能力的種子因）和依處建立生起因（產生果報的因）。為什麼呢？欲界系諸法以及色無色界系諸法，各自從自己的種子而得以生起。愛被稱為能夠滋潤種子的因素，種子是被滋潤的對象。由於這些被滋潤的種子，先前所牽引的各自不同的自身，現在得以生起。如經中所說：『業是感生的因，愛是生起的因。』因此，依據有潤種子和依處
【English Translation】 English version: The accomplishment of the Dharma is called the 'Purushakara-phala' (fruit of human effort). Eye-consciousness is the 'Adhipati-phala' (dominant fruit) of the eye-organ. Likewise, up to and including, mind-consciousness is the 'Adhipati-phala' of the mind-organ. Furthermore, the non-decay of beings' bodies is the 'Adhipati-phala' of the life-organ. Also, due to the distinct dominant power of each of the twenty-two organs, the fruits that arise from them should be known as 'Adhipati-phala'.
Question: How is the establishment (of causes) defined? Answer: The 'Anuvyakhya-hetu' (cause of subsequent explanation) is established based on the 'Vag-hetu' (cause of speech) and its basis. Why? Because in the establishment of phenomena pertaining to the desire realm, the form and formless realms, and the unconditioned realm, thought ('Samjna') precedes. Because of thought, speech arises. Due to speech, various expressions arise according to what is seen, heard, felt, and known. Therefore, the 'Anuvyakhya-hetu' is established based on the 'Vag-hetu' and its basis.
The 'Upasthana-hetu' (cause of dependence) is established based on the 'Vedana-hetu' (cause of feeling) and its basis. Why? Because those who desire pleasure pertaining to the desire realm, observe this, and therefore, with regard to various objects of desire, either seek to obtain them, or seek to accumulate them, or seek to enjoy them. Those who desire pleasure pertaining to the form and formless realms, observe this, and therefore, with regard to those related conditions, either seek to obtain them, or seek to enjoy them. Those who desire unconditioned pleasure, observe this, and therefore, with regard to those related conditions, either seek to obtain them, or seek to enjoy them. Those who do not desire suffering, observe this, and therefore, with regard to obtaining the causes for avoiding suffering, or eliminating the causes for suffering, either seek to distance themselves or seek to enjoy. Therefore, the 'Upasthana-hetu' is established based on the 'Vedana-hetu' and its basis.
The 'Akshepa-hetu' (cause of attraction) is established based on the 'Vasanabija-hetu' (cause of habitual seeds) and its basis. Why? Because due to the pure and impure karmic imprints on the three realms' ('Kama-dhatu', 'Rupa-dhatu', 'Arupa-dhatu') actions ('Karma'), one is able to experience beloved and unloved existences in the realms of love and aversion. Moreover, precisely because of this dominant power, external resources either become complete or diminished. Therefore, the 'Akshepa-hetu' is established based on the pure and impure karmic habitual seeds of actions and their basis.
The 'Prabhava-hetu' (cause of arising) is established based on the 'Snehayukta-bija-hetu' (cause of seeds with moisture) and its basis. Why? Phenomena pertaining to the desire realm and phenomena pertaining to the form and formless realms each arise from their own seeds. 'Trsna' (craving) is called the factor that moistens the seeds, and the seeds are what are moistened. Due to these moistened seeds, the distinct individual existences that were previously attracted now arise. As the sutra says: 'Karma is the cause of experiencing existence, and craving is the cause of arising.' Therefore, the 'Prabhava-hetu' is established based on the seeds with moisture and their basis.
建立生起因。
依無間滅因依處及境界根作用士用真實見因依處建立攝受因。何以故。由欲系諸法無間滅攝受故。境界攝受故。根攝受故。作用攝受故。士用攝受故。彼諸行轉。如欲系諸行。如是色無色系諸行亦爾。真實見攝受故。余不繫諸行轉。是故依無間滅境界根作用士用真實見依處建立攝受因。
依隨順因依處建立引發因。何以故。欲系善法能引欲系諸勝善法如是欲系善法能引色無色系諸勝善法隨順彼故。如欲系善法。如是色系善法能引色系諸勝善法及無色系若不繫諸勝善法。如色系善法。如是無色系善法能引無色系諸勝善法及不繫善法。如無色系善法。如是不繫善法能引不繫諸勝善法及能引無為作證之法。又不善法能引勝不善法。謂如欲貪能引瞋癡慢見疑身惡行語惡行意惡行。如欲貪如是瞋癡慢見疑。如其所應盡當知。如是無記之法能引善不善無記法。所謂能持善不善無記種子阿賴耶識。又無記法能引同類勝無記法。謂諸段食能引已生有情令住不壞。及能引彼適悅勢力令其增長。隨順彼故。是故依隨順因依處建立引發因。
依差別功能因依處建立定別因。何以故。由欲系法自體功能有差別故。能生種種體差別法。如欲系法如是色系法無色系法及不繫法亦爾。是故依差別功能依處建立定別因
【現代漢語翻譯】 現代漢語譯本 建立生起因。
依據無間滅因（anantaranirodha-hetu，指前一念滅去為后一念生起的條件）的依處、境界（visaya，指認識的對象）、根（indriya，指感覺器官）、作用（karitra，指功能）和士用（purusakara，指人的作用）以及真實見（yathabhuta-darsana，指如實的觀察）的依處，建立攝受因（upastambha-hetu，指支援和維持的因）。為什麼呢？因為欲界（kama-dhatu，指有情眾生有情慾和物質慾望的界別）的諸法，由於無間滅的攝受；由於境界的攝受；由於根的攝受；由於作用的攝受；由於士用的攝受，所以這些行（samskara，指有為法）得以運轉。如同欲界的諸行，色界（rupa-dhatu，指脫離了粗俗慾望但仍有物質存在的界別）和無色界（arupa-dhatu，指完全脫離物質存在的界別）的諸行也是如此。由於真實見的攝受，其餘不繫（asamskrta，指無為法）的諸行得以運轉。因此，依據無間滅、境界、根、作用、士用和真實見的依處，建立攝受因。
依據隨順因（samanantara-hetu，指相似相續的因）的依處，建立引發因（prabhava-hetu，指產生結果的因）。為什麼呢？因為欲界的善法能夠引發欲界的殊勝善法，同樣，欲界的善法能夠引發色界和無色界的殊勝善法，因為它們隨順這些善法。如同欲界的善法，色界的善法能夠引發色界的殊勝善法以及無色界和不繫的殊勝善法。如同色界的善法，無色界的善法能夠引發無色界的殊勝善法以及不繫的善法。如同無色界的善法，不繫的善法能夠引發不繫的殊勝善法，並且能夠引發無為（asamskrta，指不生不滅的法）作證之法。另外，不善法能夠引發殊勝的不善法，例如欲貪（kama-raga，指對慾望的貪著）能夠引發嗔（dvesa，指嗔恨）、癡（moha，指愚癡）、慢（mana，指傲慢）、見（drsti，指錯誤的見解）、疑（vicikitsa，指懷疑）、身惡行（kaya-duccarita，指身體的惡行）、語惡行（vak-duccarita，指語言的惡行）和意惡行（manas-duccarita，指意念的惡行）。如同欲貪，嗔、癡、慢、見、疑，都應當如其所應地瞭解。同樣，無記（avyakrta，指非善非惡）之法能夠引發善、不善和無記法，也就是能夠持有善、不善和無記種子的阿賴耶識（alaya-vijnana，指含藏一切種子識）。另外，無記法能夠引發同類的殊勝無記法，例如各種段食（kabali-kara-ahara，指通過口食攝取的食物）能夠使已生的有情安住不壞，並且能夠引發他們適悅的勢力，使之增長，因為它們隨順這些有情。因此，依據隨順因的依處，建立引發因。
依據差別功能因（visesa-karana-hetu，指具有特殊功能的因）的依處，建立定別因（nirdharana-visesa-hetu，指決定差別的因）。為什麼呢？因為欲界法的自體功能有差別，所以能夠產生種種體差別的法。如同欲界法，色界法、無色界法以及不繫法也是如此。因此，依據差別功能因的依處，建立定別因。
【English Translation】 English version Establishing the Productive Cause.
Based on the support of the immediately preceding cessation cause (anantaranirodha-hetu), the support of the object (visaya), the root (indriya), the function (karitra), the personal effort (purusakara), and the support of the cause of true seeing (yathabhuta-darsana), the sustaining cause (upastambha-hetu) is established. Why? Because the phenomena of the desire realm (kama-dhatu) are sustained by the immediately preceding cessation; sustained by the object; sustained by the root; sustained by the function; sustained by the personal effort, therefore these activities (samskara) proceed. Just as the activities of the desire realm, so too are the activities of the form realm (rupa-dhatu) and the formless realm (arupa-dhatu). Because of the sustaining of true seeing, the remaining unconditioned (asamskrta) activities proceed. Therefore, based on the support of the immediately preceding cessation, the object, the root, the function, the personal effort, and true seeing, the sustaining cause is established.
Based on the support of the conforming cause (samanantara-hetu), the originating cause (prabhava-hetu) is established. Why? Because the wholesome phenomena of the desire realm can originate the superior wholesome phenomena of the desire realm; likewise, the wholesome phenomena of the desire realm can originate the superior wholesome phenomena of the form and formless realms, because they conform to those phenomena. Just as the wholesome phenomena of the desire realm, so too the wholesome phenomena of the form realm can originate the superior wholesome phenomena of the form realm and the unconditioned phenomena of the formless realm. Just as the wholesome phenomena of the form realm, so too the wholesome phenomena of the formless realm can originate the superior wholesome phenomena of the formless realm and the unconditioned wholesome phenomena. Just as the wholesome phenomena of the formless realm, so too the unconditioned wholesome phenomena can originate the superior unconditioned phenomena and can originate the phenomena of realizing the unconditioned (asamskrta). Furthermore, unwholesome phenomena can originate superior unwholesome phenomena, such as desire-attachment (kama-raga) can originate hatred (dvesa), delusion (moha), pride (mana), wrong views (drsti), doubt (vicikitsa), evil bodily conduct (kaya-duccarita), evil verbal conduct (vak-duccarita), and evil mental conduct (manas-duccarita). Just as desire-attachment, so too hatred, delusion, pride, wrong views, and doubt, should all be understood accordingly. Likewise, neutral (avyakrta) phenomena can originate wholesome, unwholesome, and neutral phenomena, namely the alaya-consciousness (alaya-vijnana) that can hold the seeds of wholesome, unwholesome, and neutral phenomena. Furthermore, neutral phenomena can originate superior neutral phenomena of the same kind, such as various coarse foods (kabali-kara-ahara) can cause already born sentient beings to abide without decaying, and can originate their pleasant strength, causing it to increase, because they conform to those beings. Therefore, based on the support of the conforming cause, the originating cause is established.
Based on the support of the differentiating functional cause (visesa-karana-hetu), the determining differentiating cause (nirdharana-visesa-hetu) is established. Why? Because the inherent functions of the phenomena of the desire realm have differences, therefore they can generate phenomena with various differences in nature. Just as the phenomena of the desire realm, so too are the phenomena of the form realm, the formless realm, and the unconditioned realm. Therefore, based on the support of the differentiating functional cause, the determining differentiating cause is established.
。依和合因依處建立同事因。何以故。要由獲得自生和合故欲系法生。如欲系法如是色系法無色系法及不繫法亦爾。如生和合如是得和合成立和合成辦和合作用和合亦爾。是故依和合依處建立同事因。
依有障礙因依處建立相違因。何以故。若欲系法將生時。若有障礙現前便不得起。如欲系法如是色無色系法及不繫法亦爾。如為欲生如是為欲得為欲成立為欲成辦為欲作用亦爾。是故依障礙依處建立相違因。依無障礙因依處建立不相違因。何以故。若欲系法將生時。若無障礙現前便得生起。如欲系法如是色無色系法及不繫法亦爾。如生如是得成立成辦作用亦爾。是故依無障礙依處建立不相違因。
複次依種子緣依處建立因緣。依無間滅緣依處建立等無間緣。依境界緣依處建立所緣緣。依所餘緣依處建立增上緣。
複次依習氣及隨順因。依處緣依處建立異熟果及等流果。依真實見因依處緣依處建立離系果。依士用因依處緣依處建立士用果。依所餘因依處緣依處建立增上果。
複次順益義是因義。建立義是緣義。成辦義是果義。複次建立因有五種相。謂能生因。方便因。俱有因。無間滅因。久遠滅因。能生因者。謂生起因。方便因者。謂所餘因。俱有因者。謂攝受因一分。如眼于眼識。如是耳等於
【現代漢語翻譯】 現代漢語譯本： 依靠和合因的依據處，建立同事因。為什麼呢？因為必須通過獲得自生和合，才能使欲系法（Kāmadhātu，指欲界之法）產生。如同欲系法一樣，色系法（Rūpadhātu，指色界之法）、無色系法（Arūpadhātu，指無色界之法）以及不繫法（Asaṃskṛta-dharma，指非系屬之法，即無為法）也是如此。如同生起和合一樣，獲得和合、成立和合、成辦和合、作用和合也是如此。因此，依靠和合的依據處，建立同事因。
依靠有障礙因的依據處，建立相違因。為什麼呢？如果欲系法將要產生時，如果有障礙出現，就不能生起。如同欲系法一樣，色系法、無色系法以及不繫法也是如此。如同爲了生起一樣，爲了獲得、爲了成立、爲了成辦、爲了作用也是如此。因此，依靠障礙的依據處，建立相違因。依靠無障礙因的依據處，建立不相違因。為什麼呢？如果欲系法將要產生時，如果沒有障礙出現，就能生起。如同欲系法一樣，色系法、無色系法以及不繫法也是如此。如同生起一樣，獲得、成立、成辦、作用也是如此。因此，依靠無障礙的依據處，建立不相違因。
再次，依靠種子緣的依據處，建立因緣（Hetupratyaya，根本原因）。依靠無間滅緣的依據處，建立等無間緣（Samanantarapratyaya，緊隨其後的條件）。依靠境界緣的依據處，建立所緣緣（Ālambanapratyaya，對像條件）。依靠其餘緣的依據處，建立增上緣（Adhipatipratyaya，增強條件）。
再次，依靠習氣和隨順因，依據處緣的依據處，建立異熟果（Vipākaphala，成熟的果報）和等流果（Niṣyandaphala，相似的果報）。依靠真實見因的依據處緣的依據處，建立離系果（Visaṃyogaphala，解脫的果報）。依靠士用因的依據處緣的依據處，建立士用果（Puruṣakāra-phala，由努力產生的果報）。依靠其餘因的依據處緣的依據處，建立增上果（Adhipati-phala，由增強條件產生的果報）。
再次，順益的意義是因的意義，建立的意義是緣的意義，成辦的意義是果的意義。再次，建立因有五種相，即能生因、方便因、俱有因、無間滅因、久遠滅因。能生因，是指生起因。方便因，是指其餘因。俱有因，是指攝受因的一部分，例如眼對於眼識，如同耳對於...
【English Translation】 English version: Relying on the basis of the cooperative cause, the cause of joint action is established. Why? Because it is necessary to generate the Dharma of the Desire Realm (Kāmadhātu) through obtaining self-generated cooperation. Just as with the Dharma of the Desire Realm, so too with the Dharma of the Form Realm (Rūpadhātu), the Dharma of the Formless Realm (Arūpadhātu), and the Unconditioned Dharma (Asaṃskṛta-dharma). Just as with arising cooperation, so too with obtaining cooperation, establishing cooperation, accomplishing cooperation, and functioning cooperation. Therefore, relying on the basis of cooperation, the cause of joint action is established.
Relying on the basis of the obstructive cause, the contradictory cause is established. Why? If the Dharma of the Desire Realm is about to arise, if an obstruction appears, it cannot arise. Just as with the Dharma of the Desire Realm, so too with the Dharma of the Form Realm, the Formless Realm, and the Unconditioned Dharma. Just as with the intention to arise, so too with the intention to obtain, to establish, to accomplish, and to function. Therefore, relying on the basis of obstruction, the contradictory cause is established. Relying on the basis of the non-obstructive cause, the non-contradictory cause is established. Why? If the Dharma of the Desire Realm is about to arise, if no obstruction appears, it can arise. Just as with the Dharma of the Desire Realm, so too with the Dharma of the Form Realm, the Formless Realm, and the Unconditioned Dharma. Just as with arising, so too with obtaining, establishing, accomplishing, and functioning. Therefore, relying on the basis of non-obstruction, the non-contradictory cause is established.
Furthermore, relying on the basis of the seed condition, the causal condition (Hetupratyaya) is established. Relying on the basis of the immediately ceasing condition, the immediately contiguous condition (Samanantarapratyaya) is established. Relying on the basis of the object condition, the object-support condition (Ālambanapratyaya) is established. Relying on the basis of the remaining conditions, the dominant condition (Adhipatipratyaya) is established.
Furthermore, relying on the basis of habitual tendencies and conforming causes, the resultant condition's basis, the ripened result (Vipākaphala) and the outflowing result (Niṣyandaphala) are established. Relying on the basis of the cause of true seeing, the condition's basis, the result of separation (Visaṃyogaphala) is established. Relying on the basis of the volitional cause, the condition's basis, the result of effort (Puruṣakāra-phala) is established. Relying on the basis of the remaining causes, the condition's basis, the dominant result (Adhipati-phala) is established.
Furthermore, the meaning of beneficial assistance is the meaning of cause, the meaning of establishment is the meaning of condition, and the meaning of accomplishment is the meaning of result. Furthermore, the establishing cause has five aspects, namely, the generative cause, the expedient cause, the coexistent cause, the immediately ceasing cause, and the distantly ceasing cause. The generative cause refers to the arising cause. The expedient cause refers to the remaining causes. The coexistent cause refers to a portion of the receptive cause, such as the eye in relation to eye-consciousness, just as the ear in relation to...
所餘識。無間滅因者。謂生起因。久遠滅因者。謂牽引因。又建立因有五種相。謂可愛因。不可愛因。增長因。流轉因。還滅因。又建立因有七種相。謂無常法是因相。無有常法得名為因。謂若生因若得因。若成立因。若成辦因。若作用因。又無常法為無常法因時。與他性為因。非己性。亦與后自性為因。非即此剎那。又與他性為因。及后自性為因時。必已生未滅。非未生已滅。又已生未滅為因時。必得余緣。非不得。又得余緣時。必成變異。非未成變異。又成變異時。必有功能相應。非功能退失。又功能相應時。必相稱隨順。非不相稱不隨順。如是七種因相。如其所應建立應知。複次無為抉擇今當說。頌曰。
心所緣等故 清凈所緣故 四種離系故 建立八無為
論曰。八種無為。如攝事品已說。虛空無為者由心所緣境相相似故立為常。非緣彼心緣彼境界有時變異故。由清凈所緣故建立真如。由此真如如清凈時所緣體相。常如是住故。由四種離系故。建立餘四無為。謂非擇滅等四種。離系者。謂緣差脫畢竟離系。簡擇煩惱究竟離系。苦樂暫時離系。心心法暫時離系。如是已說一切抉擇界事。抉擇今當說。頌曰。
三界應當知 十二相差別 所治及能治 唯能損伏種
論曰。當知欲
【現代漢語翻譯】 現代漢語譯本： 『所餘識』（the remaining consciousness）。『無間滅因』（the immediately ceasing cause）是指生起因（the arising cause）。『久遠滅因』（the distantly ceasing cause）是指牽引因（the attracting cause）。 此外，建立因（the establishing cause）有五種相（characteristics）：即可愛因（the lovable cause）、不可愛因（the unlovable cause）、增長因（the increasing cause）、流轉因（the transmigrating cause）和還滅因（the ceasing cause）。 此外，建立因有七種相：無常法（impermanent dharmas）是因相（the characteristic of a cause），沒有常法（permanent dharmas）可以被稱為因。這包括若生因（the arising cause）、若得因（the obtaining cause）、若成立因（the establishing cause）、若成辦因（the accomplishing cause）和若作用因（the functioning cause）。 此外，當無常法作為無常法的因時，是與他性（otherness）作為因，而非己性（self-nature）。也是與后自性（later self-nature）作為因，而非即此剎那（this very moment）。 此外，與他性作為因以及與后自性作為因時，必定是已生未滅（already arisen but not yet ceased），而非未生已滅（not yet arisen and already ceased）。 此外，已生未滅作為因時，必定得到其餘的緣（conditions），而非不得。此外，得到其餘的緣時，必定成就變異（change），而非未成就變異。 此外，成就變異時，必定有功能相應（corresponding function），而非功能退失（loss of function）。此外，功能相應時，必定相稱隨順（matching and compliant），而非不相稱不隨順（unmatching and non-compliant）。 如是七種因相，應當如其所應地建立並瞭解。 複次，現在應當解說無為（unconditioned）。頌曰： 『心所緣等故，清凈所緣故，四種離系故，建立八無為。』 論曰：八種無為，如《攝事品》已說。虛空無為（space as unconditioned）的建立，是因為心所緣境相（the object of mental activity）相似，所以立為常（permanent）。並非緣彼心緣彼境界有時變異的緣故。由清凈所緣（pure object of thought）的緣故，建立真如（Tathata，Suchness）。由此真如如清凈時所緣體相，常如是住故。 由四種離系（separation）的緣故，建立其餘四種無為，即非擇滅（non-selective cessation）等四種。離系者，是指緣差脫畢竟離系（ultimate separation from the difference of conditions）、簡擇煩惱究竟離系（ultimate separation from selective afflictions）、苦樂暫時離系（temporary separation from suffering and pleasure）、心心法暫時離系（temporary separation from mind and mental factors）。 如是已說一切抉擇界事，現在應當解說抉擇。頌曰： 『三界應當知，十二相差別，所治及能治，唯能損伏種。』 論曰：應當瞭解欲界（Kama-dhatu）
【English Translation】 English version: 'What remains of consciousness.' 'The immediately ceasing cause' refers to the arising cause. 'The distantly ceasing cause' refers to the attracting cause. Furthermore, the establishing cause has five characteristics: the lovable cause, the unlovable cause, the increasing cause, the transmigrating cause, and the ceasing cause. Furthermore, the establishing cause has seven characteristics: impermanent dharmas are the characteristic of a cause; no permanent dharmas can be called a cause. This includes the arising cause, the obtaining cause, the establishing cause, the accomplishing cause, and the functioning cause. Furthermore, when an impermanent dharma acts as the cause of another impermanent dharma, it is otherness that serves as the cause, not self-nature. It is also later self-nature that serves as the cause, not this very moment. Furthermore, when otherness serves as the cause, and later self-nature serves as the cause, it must be already arisen but not yet ceased, not not yet arisen and already ceased. Furthermore, when already arisen but not yet ceased serves as the cause, it must obtain other conditions, not fail to obtain them. Furthermore, when other conditions are obtained, it must accomplish change, not fail to accomplish change. Furthermore, when change is accomplished, there must be corresponding function, not loss of function. Furthermore, when there is corresponding function, it must be matching and compliant, not unmatching and non-compliant. These seven characteristics of a cause should be established and understood as appropriate. Next, the unconditioned (Asamskrta) will now be explained. The verse says: 'Because the object of mental activity is similar, because the object of purity is similar, because of the four kinds of separation, the eight unconditioned are established.' The treatise says: The eight unconditioned have already been explained in the chapter on 'Compendium of Matters'. The establishment of space as unconditioned is because the object of mental activity is similar, so it is established as permanent. It is not because the mind that cognizes that object sometimes changes. Because of the pure object of thought, Suchness (Tathata) is established. Because this Suchness, like the object of thought when pure, always remains as it is. Because of the four kinds of separation, the remaining four unconditioned are established, namely non-selective cessation and the other three. Separation refers to ultimate separation from the difference of conditions, ultimate separation from selective afflictions, temporary separation from suffering and pleasure, and temporary separation from mind and mental factors. Thus, all the matters of the realm of determination have been explained. Now, determination will be explained. The verse says: 'The three realms should be known, with the twelvefold difference in characteristics, what is to be treated and what can treat, can only harm and subdue the seeds.' The treatise says: The Desire Realm (Kama-dhatu) should be understood.
色無色三界有十二種相差別。一多種差別。此復六種應知。謂多種所依。多種相貌。多種處所。多種境界。多種煩惱。多種作業。二趣差別。三苦樂不苦不樂俱行差別。四有難無難差別。謂欲界或有難或無難。上二界唯有難少功能故。五不清凈處不清凈身等差別。謂或有處。不清凈身清凈。謂欲界無難處生。或有處清凈非身清凈。謂色無色界異生或有處不清凈身不清凈。謂欲界有難處生。或有處清凈身清凈。謂色無色界已見諦者。六受用差別。謂欲界受用外門境界及受用四食。上二界受用內門境界及受用三食。七善根勝劣差別。八雜惡行不雜惡行善根差別。九粗重厚薄差別。十生差別。十一得自體差別。謂于欲界具四種得自體。上二界唯有一種。由彼界無故。自害亦無他害故。十二言說差別。謂欲界中具四種言說。色界無覺無推度故。無色界中一切無有。又此三界能治所治差別應知。謂欲界是所治。色界是能治。色界是所治。無色界是能治。又下地是所治。上地是能治。如是對治唯損伏種。令其微劣。非是永害以更生故。複次頌曰。
法王海鹹味 欲惡趣長壽 多世界共一 各二種因緣
論曰。何因緣故焰魔鬼王。說名法王。謂由攝益彼眾生故。由二種因能為攝益。一令彼憶念。前生所作。令自訶厭
【現代漢語翻譯】 現代漢語譯本：色界、無色界三界有十二種相的差別：第一是多種差別。這又可以分為六種，應當瞭解。即多種所依（所依賴的基礎），多種相貌，多種處所，多種境界，多種煩惱，多種作業。第二是趣差別（投生之處的差別）。第三是苦樂、不苦不樂俱行差別（苦、樂以及非苦非樂感受同時存在的差別）。第四是有難無難差別（有障礙和無障礙的差別）。即欲界或者有障礙，或者沒有障礙。色界和無色界只有障礙，因為它們的功能較少。第五是不清凈處、不清凈身等差別。即或者有處所不清凈，身體清凈，比如欲界無障礙處所出生。或者有處所清凈，身體不清凈，比如色界和無色界的異生（凡夫）。或者有處所不清凈，身體不清凈，比如欲界有障礙處所出生。或者有處所清凈，身體清凈，比如色界和無色界已經證悟真諦的人。第六是受用差別。即欲界受用外在境界以及受用四種食物（段食、觸食、思食、識食）。色界和無色界受用內在境界以及受用三種食物（觸食、思食、識食）。第七是善根勝劣差別（善根的殊勝和低劣的差別）。第八是雜惡行不雜惡行善根差別（夾雜惡行的善根和不夾雜惡行的善根的差別）。第九是粗重厚薄差別（粗重和輕薄的差別）。第十是生差別（出生的差別）。第十一是得自體差別（獲得自身實體的差別）。即在欲界具有四種獲得自身實體的方式，色界和無色界只有一種。因為在那些界沒有（其他三種方式），自害不存在，他害也不存在。第十二是言說差別。即在欲界中具有四種言說方式，色界沒有感覺和推理，無色界中一切都沒有。此外，這三界能調伏和所調伏的差別應當瞭解。即欲界是所調伏，色界是能調伏。色界是所調伏，無色界是能調伏。而且，下層境界是所調伏，上層境界是能調伏。像這樣，對治僅僅是減損和壓伏（煩惱的）種子，使它們變得微弱，而不是永遠斷除，因為還會再次產生。接下來用偈頌來說明：
法王海鹹味 欲惡趣長壽
多世界共一 各二種因緣
論曰。因為什麼因緣，焰魔鬼王（Yama，掌管地獄的鬼王）被稱為法王？因為他攝受和利益那些眾生。通過兩種原因能夠攝受和利益他們：第一是讓他們憶念前世所做的事情，讓他們自己呵責厭惡自己。
【English Translation】 English version: The three realms of the Form Realm (Rūpadhātu), the Formless Realm (Arūpadhātu) have twelve kinds of differences in characteristics: First, the difference of variety. This can be further divided into six types, which should be understood. Namely, various supports, various appearances, various locations, various realms, various afflictions, and various actions. Second, the difference of destinies (the difference in places of rebirth). Third, the difference of co-occurrence of suffering and pleasure, neither suffering nor pleasure (the difference in the simultaneous existence of feelings of suffering, pleasure, and neither suffering nor pleasure). Fourth, the difference between difficulty and non-difficulty (the difference between obstacles and no obstacles). That is, the Desire Realm (Kāmadhātu) either has obstacles or does not have obstacles. The Form Realm and the Formless Realm only have obstacles because they have fewer functions. Fifth, the difference between impure places, impure bodies, etc. That is, either there is a place that is impure, and the body is pure, such as being born in a place without obstacles in the Desire Realm. Or there is a place that is pure, and the body is not pure, such as ordinary beings in the Form Realm and the Formless Realm. Or there is a place that is impure, and the body is impure, such as being born in a place with obstacles in the Desire Realm. Or there is a place that is pure, and the body is pure, such as those in the Form Realm and the Formless Realm who have already realized the truth. Sixth, the difference in enjoyment. That is, the Desire Realm enjoys external realms and enjoys four kinds of food (physical food, contact food, volitional food, and consciousness food). The Form Realm and the Formless Realm enjoy internal realms and enjoy three kinds of food (contact food, volitional food, and consciousness food). Seventh, the difference between the superiority and inferiority of good roots. Eighth, the difference between good roots mixed with evil deeds and good roots not mixed with evil deeds. Ninth, the difference between coarse and heavy, and light and thin. Tenth, the difference in birth. Eleventh, the difference in obtaining self-entity. That is, in the Desire Realm, there are four ways to obtain self-entity, while the Form Realm and the Formless Realm only have one. Because in those realms, (the other three ways) do not exist, self-harm does not exist, and harm from others does not exist. Twelfth, the difference in speech. That is, in the Desire Realm, there are four kinds of speech, while the Form Realm has no feeling or reasoning, and in the Formless Realm, everything is absent.
In addition, the difference between what can be subdued and what is to be subdued in these three realms should be understood. That is, the Desire Realm is what is to be subdued, and the Form Realm is what can subdue. The Form Realm is what is to be subdued, and the Formless Realm is what can subdue. Moreover, the lower realm is what is to be subdued, and the upper realm is what can subdue. In this way, the antidote only diminishes and suppresses the seeds (of afflictions), making them weak, but does not eliminate them forever, because they will arise again. Next, a verse is used to illustrate:
The Dharma King, the salty taste of the sea, Desire, evil destinies, longevity
Many worlds share one, Each has two kinds of causes and conditions
Commentary: For what reason is Yama (Yama, the ghost king who governs hell) called the Dharma King? Because he embraces and benefits those beings. Through two reasons, he can embrace and benefit them: First, he makes them remember what they did in their previous lives, so that they can scold and loathe themselves.
先世惡業故。二令于地獄卒所不造余惡業故。從彼地獄速得出離。何因緣故諸大海水皆悲鹹味。謂由二因故。一水生眾生福力增上故。令餘眾生不能趣入。二陸生眾生非福增上故。令彼不得入取珍寶。何因緣故。于地獄畜生趣一分眾生壽量長遠非於欲界所攝善趣。謂惡趣長壽由二因故。一欲界善法思擇勵力方能起故。二諸不善法不由思擇任運起故。何因緣故。此三千大千世界中。有多世界乃至色究竟天。而同說為一世界但至梵世。謂亦由二因故。一同成壞故。二建立眾會故。
顯揚聖教論卷第十八 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第十九
無著菩薩造
三藏法師玄奘奉 詔譯攝勝抉擇品第十一之三
論曰。如是已說界事抉擇。于雜染事勝抉擇中。煩惱雜染勝抉擇。今當先說。頌曰。
意相應四惑 遍行而俱起 無記最後滅 隨所生彼性
論曰。當知意相應煩惱遍行一切位與一切有漏善等心。俱時現行不相違故。又此煩惱皆是俱生。非分別起。是有覆無記性。非不善性。最後金剛喻定之所頓斷。又此煩惱有四種。所謂無明薩迦耶見我慢我愛。若生此界中補特伽羅當知。此意相應煩惱。即是此界體性所攝。複次頌曰。
一切生
【現代漢語翻譯】 現代漢語譯本： 『先世惡業故』：因為前世的惡業。 『二令于地獄卒所不造余惡業故。從彼地獄速得出離』：第二，使（眾生）在地獄獄卒處不再造作其餘惡業，因此能迅速從地獄中解脫出來。 『何因緣故諸大海水皆悲鹹味』：什麼因緣導致所有大海水都是苦澀鹹味？ 『謂由二因故。一水生眾生福力增上故。令餘眾生不能趣入。二陸生眾生非福增上故。令彼不得入取珍寶』：由兩個原因：第一，水生眾生的福力增長，使得其他眾生不能進入（大海）。第二，陸生眾生的福德不足，使得他們不能進入（大海）獲取珍寶。 『何因緣故。于地獄畜生趣一分眾生壽量長遠非於欲界所攝善趣』：什麼因緣導致地獄、畜生道中一部分眾生的壽命長遠，而不是欲界所包含的善道？ 『謂惡趣長壽由二因故。一欲界善法思擇勵力方能起故。二諸不善法不由思擇任運起故』：惡趣長壽由兩個原因：第一，欲界的善法需要經過思索和努力才能生起。第二，各種不善法則不需要思索，自然而然地產生。 『何因緣故。此三千大千世界中。有多世界乃至色究竟天（Rūpāgrah-akoti-svarga）。而同說為一世界但至梵世（Brahma-loka）』：什麼因緣導致在這三千大千世界中，有許多世界乃至色究竟天，都被共同說成一個世界，但只到梵世？ 『謂亦由二因故。一同成壞故。二建立眾會故』：也是由兩個原因：第一，共同形成和壞滅。第二，共同建立眾會。
《顯揚聖教論》卷第十八 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第十九
無著菩薩（Asanga）造
三藏法師玄奘（Xuanzang）奉 詔譯 《攝勝抉擇品》第十一之三
論曰：如是已說界事抉擇。于雜染事勝抉擇中。煩惱雜染勝抉擇。今當先說。頌曰：
『意相應四惑 遍行而俱起 無記最後滅 隨所生彼性』
論曰：當知意相應煩惱遍行一切位與一切有漏善等心。俱時現行不相違故。又此煩惱皆是俱生。非分別起。是有覆無記性。非不善性。最後金剛喻定之所頓斷。又此煩惱有四種。所謂無明（Avidyā）薩迦耶見（Satkayadristi）我慢（Atmamana）我愛（Atmaprema）。若生此界中補特伽羅（Pudgala）當知。此意相應煩惱。即是此界體性所攝。複次頌曰：
『一切生』
【English Translation】 English version: 'Because of evil deeds in past lives': Because of evil karma from previous existences. 'Secondly, to prevent (beings) from creating further evil deeds in the presence of the hell wardens, thus enabling them to quickly escape from hell': Secondly, it enables (beings) to avoid creating further evil deeds in the presence of the hell wardens, thereby allowing them to quickly escape from hell. 'What is the cause and condition that all ocean waters are bitter and salty?': What cause and condition lead to all ocean waters being bitter and salty? 'It is due to two causes. First, the increased merit of aquatic beings prevents other beings from entering. Second, the lack of merit of land-dwelling beings prevents them from entering to obtain treasures': It is due to two reasons: First, the increased merit of aquatic beings prevents other beings from entering (the ocean). Second, the insufficient merit of land-dwelling beings prevents them from entering (the ocean) to obtain treasures. 'What is the cause and condition that the lifespan of some beings in hell and the animal realm is long, unlike the virtuous realms within the desire realm?': What cause and condition lead to the long lifespan of some beings in hell and the animal realm, as opposed to the virtuous realms within the desire realm? 'The long lifespan in evil realms is due to two causes. First, virtuous dharmas in the desire realm require deliberation and effort to arise. Second, unwholesome dharmas arise naturally without deliberation': The long lifespan in evil realms is due to two reasons: First, virtuous dharmas in the desire realm require deliberation and effort to arise. Second, various unwholesome dharmas arise naturally without deliberation. 'What is the cause and condition that in this three-thousand great thousand world, many worlds, even up to the Akanistha Heaven (Rūpāgrah-akoti-svarga), are collectively referred to as one world, but only up to the Brahma World (Brahma-loka)?': What cause and condition lead to many worlds in this three-thousand great thousand world, even up to the Akanistha Heaven, being collectively referred to as one world, but only up to the Brahma World? 'It is also due to two causes. First, common formation and destruction. Second, common establishment of assemblies': It is also due to two reasons: First, common formation and destruction. Second, common establishment of assemblies.
《Treatise on the Explication of the Manifest Teaching》, Volume 18 Taisho Tripitaka, Volume 31, No. 1602, 《Treatise on the Explication of the Manifest Teaching》
《Treatise on the Explication of the Manifest Teaching》, Volume 19
Composed by Bodhisattva Asanga
Translated by Tripiṭaka Master Xuanzang under Imperial Decree Chapter 11, Section 3: 'Analysis of Comprehensively Superior Decisions'
Treatise: Having thus explained the analysis of realms, among the superior analyses of defiled matters, the superior analysis of defilements of afflictions will now be discussed first. Verse:
'Four afflictions corresponding to mind, universally active and arising together, Unspecified, ceasing last, their nature follows what is born.'
Treatise: It should be known that afflictions corresponding to mind are universally active in all states and arise simultaneously with all wholesome minds that are with outflows, without contradiction. Moreover, these afflictions are all co-arisen, not conceptually arisen. They are of the nature of obscured unspecified, not unwholesome. They are abruptly severed last by the Vajra-like Samadhi. Furthermore, there are four types of these afflictions, namely ignorance (Avidyā), view of a real self (Satkayadristi), conceit (Atmamana), and self-love (Atmaprema). If a person (Pudgala) is born in this realm, it should be known that these afflictions corresponding to mind are included in the nature of this realm. Furthermore, verse:
'All births'
相續 現起及與緣 隨眠境粗重 各差別二十
論曰。若生此界。此地即此界地。一切煩惱令生相續。又此煩惱雜染。若現行若緣若隨眠若所緣境若粗重。當知各有二十種相煩惱。現行有二十種者。一隨所欲纏現行。謂在家者。二不隨所欲纏現行。謂出家者。三無所了別。謂處惡說法者。四有所了別。謂處善說法者。五互增上。謂貪等行者。六皆平等。謂等分行者。七微薄。謂薄塵行者。八外門纏現行。謂未離欲者。九內門纏現行。謂由世間道離欲者。十增上纏現行。謂諸異生。十一失念纏現行。謂諸有學。十二分別纏現行。謂堅執著者。十三俱生纏現行。謂不堅執著者。十四觀察現行。謂喜觀察者。十五不自在現行。謂睡眠者。十六自在現行。謂覺悟者。十七不可救現行。謂無涅槃法者。十八可救現行。謂有涅槃法者。十九取相現行。謂尋思彼隨法而取相貌者。二十不取相貌現行。謂不尋思彼隨法不取相貌者。煩惱緣有二十種者。一樂。二苦。三不苦不樂。四欲。五尋。六觸。七先所串習。八隨眠。九不親近善友。十不聽聞正法。十一不如理作意。十二不信。十三懈怠。十四失念。十五散亂。十六不正知。十七放逸煩惱。十八異生性。十九由離欲。二十由受生。
煩惱隨眠。有二十種者。一不定
【現代漢語翻譯】 現代漢語譯本 相續、現起以及與緣相關，隨眠、所緣境、粗重各有二十種差別。
論曰：如果眾生生於此界（指欲界、色界、無色界），此地（指特定的生存環境）即屬於此界此地，一切煩惱都會使其相續不斷。而且這些煩惱雜染，無論是現行、緣、隨眠還是所緣境、粗重，都各有二十種不同的相狀。煩惱的現行有二十種：一是隨所欲纏現行，指在家之人；二是不隨所欲纏現行，指出家之人；三是無所了別，指處於惡說法之處的人；四是所有所了別，指處於善說法之處的人；五是互相增上，指貪等煩惱熾盛的人；六是皆平等，指煩惱勢力均衡的人；七是微薄，指煩惱輕微的人；八是外門纏現行，指未離欲之人；九是內門纏現行，指通過世間道離欲之人；十是增上纏現行，指所有凡夫；十一是失念纏現行，指所有有學之人（指正在修學佛法，尚未證得無學果位的人）；十二是分別纏現行，指堅固執著的人；十三是俱生纏現行，指不堅固執著的人；十四是觀察現行，指喜歡觀察事物的人；十五是不自在現行，指睡眠中的人；十六是自在現行，指覺醒的人；十七是不可救現行，指沒有涅槃之法的人；十八是可救現行，指具有涅槃之法的人；十九是取相現行，指尋思彼法並隨之取相的人；二十是不取相貌現行，指不尋思彼法也不取相貌的人。煩惱的緣有二十種：一是樂受，二是苦受，三是不苦不樂受，四是欲，五是尋，六是觸，七是先前串習，八是隨眠，九是不親近善友，十是不聽聞正法，十一是不如理作意，十二是不信，十三是懈怠，十四是失念，十五是散亂，十六是不正知，十七是放逸煩惱，十八是異生性（指凡夫的本性），十九是由離欲所生，二十是由受生所生。
煩惱隨眠有二十種：一是不定。
【English Translation】 English version Continuity, manifestation, and conditions, latent tendencies, objects, and coarseness each have twenty distinctions.
Treatise says: If beings are born in this realm (referring to the desire realm, form realm, and formless realm), this place (referring to the specific environment), then this place belongs to this realm. All afflictions cause continuity to arise. Moreover, these defiled afflictions, whether manifest, conditions, latent tendencies, objects, or coarseness, each should be understood as having twenty aspects. The manifestation of afflictions has twenty aspects: first, manifestation of being bound by desires, referring to those who are householders; second, manifestation of not being bound by desires, referring to those who have left home; third, without discernment, referring to those who are in a place of evil teachings; fourth, with discernment, referring to those who are in a place of good teachings; fifth, mutually increasing, referring to those who are dominated by greed and other afflictions; sixth, all equal, referring to those whose afflictions are balanced; seventh, slight, referring to those whose afflictions are light; eighth, manifestation of being bound by external doors, referring to those who have not left desire; ninth, manifestation of being bound by internal doors, referring to those who have left desire through worldly paths; tenth, manifestation of being bound by increasing afflictions, referring to all ordinary beings; eleventh, manifestation of being bound by forgetfulness, referring to all learners (those who are studying the Dharma but have not yet attained the fruit of no-more-learning); twelfth, manifestation of being bound by discrimination, referring to those who are firmly attached; thirteenth, manifestation of being bound by innate afflictions, referring to those who are not firmly attached; fourteenth, manifestation of observation, referring to those who like to observe things; fifteenth, manifestation of being unfree, referring to those who are sleeping; sixteenth, manifestation of being free, referring to those who are awake; seventeenth, manifestation of being irredeemable, referring to those who do not have the Dharma of Nirvana; eighteenth, manifestation of being redeemable, referring to those who have the Dharma of Nirvana; nineteenth, manifestation of grasping at characteristics, referring to those who contemplate that Dharma and grasp at its characteristics; twentieth, manifestation of not grasping at characteristics, referring to those who do not contemplate that Dharma and do not grasp at its characteristics. The conditions for afflictions are twenty: first, pleasant feeling; second, painful feeling; third, neither-pleasant-nor-painful feeling; fourth, desire; fifth, initial application of thought (vitarka); sixth, contact; seventh, prior habituation; eighth, latent tendencies; ninth, not associating with good friends; tenth, not hearing the true Dharma; eleventh, not engaging in appropriate attention; twelfth, disbelief; thirteenth, laziness; fourteenth, forgetfulness; fifteenth, distraction; sixteenth, incorrect knowledge; seventeenth, laxity of afflictions; eighteenth, the nature of ordinary beings (the nature of common people); nineteenth, arising from leaving desire; twentieth, arising from being born.
The latent tendencies of afflictions have twenty aspects: first, undetermined.
地隨眠。二定地隨眠。三隨自境隨眠。四隨他境隨眠。五被損隨眠。六未被損隨眠。七隨順隨眠。八不隨順隨眠。九具滿隨眠。十缺減隨眠。十一可害隨眠。十二不可害隨眠。十三增上隨眠。十四平等隨眠。十五微薄隨眠。十六有覺隨眠。十七無覺隨眠。十八生多苦隨眠。十九生少苦隨眠。二十不生苦隨眠。
煩惱所緣境有二十種者。一緣有事境。二緣無事境。三緣自相境。四緣共相境。五緣現見境。六緣不現見境。七緣外門境八緣內門境。九緣自類煩惱境。十緣他類煩惱境。十一緣自境。十二緣他境。十三緣無境。十四緣有漏境。十五緣無漏境。十六緣有為境。十七緣無為境。十八緣自心分別境。十九緣憶念分別境。二十緣事相境。粗重有二十種者。一性執粗重。二性煩惱粗重。三性業粗重。四煩惱障粗重。五所知障粗重。六定障粗重。七業障粗重。八報障粗重。九蓋障粗重。十不正尋思粗重。十一愁惱粗重。十二怖畏粗重。十三勞倦粗重。十四食粗重。十五眠夢粗重。十六淫慾粗重。十七大種乖違粗重。十八時分變異粗重。十九死粗重。二十遍行粗重。又若略說了知煩惱由五種相。謂自體相。因相。品類相。于境心亂相。及果相。複次齊何當說煩惱隨眠及不善。頌曰。
隨順自生故 種子故事故
生四過失故 不凈三因故
論曰。由四種因故說名隨眠。一隨順自生故。謂若煩惱事隨順。此煩惱二種子隨縛故。三彼增上事故。四生四過失故。四過失者。一不寂靜過失。二差別過失。三發行過失。四攝因過失。此中前一由二所顯。三種由四所顯。問齊何當知不善煩惱相。答由三因故。謂猛盛故。惱亂有情故。能障礙善故。複次業雜染勝抉擇今當說。頌曰。
業思及思已 差別有十三 彼果六三位 業決定五種
論曰。若略說業有二種。謂思及思已。此業差別復有十三種。一身業。二語業。三意業。四律儀所攝業。五不律儀所攝業。六俱非所攝業。七福業。八非福業。九不動業。十黑黑異熟業。十一白白異熟業。十二黑白黑白異熟業。十三非黑白無異熟業。能盡諸業。如是等業當知有六種果三種位。六種果者。謂可愛果。不可愛果。清凈果。異熟果。等流果。增上果。三位者。謂作用位。習氣位。與果位。又如是業有五種決定。一現法受決定。二生受決定。三后差別受決定。四受報決定。五作業決定。複次頌曰。
自業等四種 此先熟亦四 復九種當知 即二種差別
論曰。如薄伽梵說。摩納婆當知。一切有情自業所作業為諍本。從業所生業為依趣。如是此業自所作業。
【現代漢語翻譯】 現代漢語譯本： 『生四過失故，不凈三因故』
論曰：由於四種原因，被稱為隨眠（Sui Mian，煩惱的潛在狀態）。一是隨順自生故，即如果煩惱之事隨順，此煩惱的種子就會隨之束縛。二是種子隨縛故。三是彼增上事故。四是生四過失故。四種過失是：一是不寂靜過失，二是差別過失，三是發行過失，四是攝因過失。其中，前一種由兩種原因顯現，后三種由四種原因顯現。
問：到什麼程度才能知道不善煩惱的相狀？ 答：由三種原因：一是猛盛故，二是惱亂有情故，三是能障礙善故。
複次，業雜染勝抉擇現在開始講述。
『業思及思已，差別有十三，彼果六三位，業決定五種』
論曰：如果簡略地說，業有兩種，即思（Si，意願）及思已（Si Yi，意願之後）。此業的差別又有十三種：一是身業，二是語業，三是意業，四是律儀所攝業，五是不律儀所攝業，六是俱非所攝業，七是福業，八是非福業，九是不動業，十是黑黑異熟業，十一是白白異熟業，十二是黑白黑白異熟業，十三是非黑白無異熟業，能盡諸業。這樣的業應當知道有六種果和三種位。六種果是：一是可愛果，二是不可愛果，三是清凈果，四是異熟果（Yi Shu Guo，成熟的果報），五是等流果（Deng Liu Guo，相似的果報），六是增上果（Zeng Shang Guo，增上的果報）。三種位是：一是作用位，二是習氣位，三是與果位。另外，這樣的業有五種決定：一是現法受決定，二是生受決定，三是后差別受決定，四是受報決定，五是作業決定。
複次：
『自業等四種，此先熟亦四，復九種當知，即二種差別』
論曰：正如薄伽梵（Bhagavan，世尊）所說：摩納婆（Manava，人）當知，一切有情（You Qing，眾生）自業所作業為諍本，從業所生業為依趣。像這樣，此業是自所作業。
【English Translation】 English version: 'Born of four faults, due to three causes of impurity.'
Treatise: It is called 'Sui Mian' (latent tendencies of afflictions) due to four reasons. First, because it accords with its own arising, meaning if an event of affliction accords, the seed of this affliction will bind accordingly. Second, because the seed is bound accordingly. Third, because of its enhancing event. Fourth, because of the four faults of arising. The four faults are: first, the fault of non-tranquility; second, the fault of differentiation; third, the fault of instigation; fourth, the fault of causal aggregation. Among these, the first is manifested by two reasons, and the latter three are manifested by four reasons.
Question: To what extent can one know the characteristics of unwholesome afflictions? Answer: Due to three causes: first, because of its intensity; second, because it torments sentient beings; third, because it can obstruct goodness.
Furthermore, the superior determination of karma and defilement will now be explained.
'Karma, thought, and after-thought, have thirteen distinctions; their fruits have six aspects in three stages; karma is determined by five factors.'
Treatise: Briefly speaking, there are two types of karma: thought (Si, volition) and after-thought (Si Yi, after volition). The distinctions of this karma are thirteenfold: first, physical karma; second, verbal karma; third, mental karma; fourth, karma included in vows; fifth, karma included in non-vows; sixth, karma included in neither; seventh, meritorious karma; eighth, non-meritorious karma; ninth, unwavering karma; tenth, karma with black-black maturation; eleventh, karma with white-white maturation; twelfth, karma with black-white black-white maturation; thirteenth, karma with neither black nor white and no maturation, capable of exhausting all karmas. Such karma should be known to have six kinds of fruits and three stages. The six kinds of fruits are: first, desirable fruit; second, undesirable fruit; third, pure fruit; fourth, Vipaka fruit (Yi Shu Guo, matured retribution); fifth, Nisyanda fruit (Deng Liu Guo, similar retribution); sixth, Adhipati fruit (Zeng Shang Guo, dominant retribution). The three stages are: first, the stage of action; second, the stage of habit; third, the stage of giving fruit. Furthermore, such karma has five kinds of determination: first, determination of experiencing in the present life; second, determination of experiencing in the next life; third, determination of experiencing different results later; fourth, determination of receiving retribution; fifth, determination of creating karma.
Furthermore:
'Self-karma and other four kinds, their prior maturation also four, again nine kinds should be known, which are two kinds of distinctions.'
Treatise: As the Bhagavan (Bhagavan, World Honored One) said: Manava (Manava, person), know that all sentient beings (You Qing, beings with consciousness) take their own karma as the root of strife, and rely on the karma born from karma. Thus, this karma is one's own doing.
四種應知。于自相續能與果故。能治所治現在前故。從過去世生現世故。為未來有故。為業盡故名業依趣。又此業報當知四種先後報熟。所謂最先重業報熟。次最近者。次串習者。后先作者。又不可斷業當知異熟決定若不定報業。于離欲斷不能為礙。又諸外道起如是見說如是論。隨諸眾生造作諸業。或樂俱行或苦俱行。所受異熟亦復如是。彼諸外道皆是妄執。何以故。具二受故。謂諸善業亦受苦報亦受樂報。不善之業亦復如是。又當知業依二根故成善不善性。謂依善根故起諸善業。依不善根故起不善業。又善不善業差別之相。當知由九種因。一由因及田故。謂由善不善根及尊重等田有差別。二由事故。謂由圓滿不圓滿事。三由方便故。謂由無間殷重方便。四由依止故。謂由依止或凈不凈。五由作意故。謂由猛利凈信及增上纏。六由欲解故。謂由迴向愿求勝劣果報。七由助伴故。謂由所餘善不善法之所攝受。八由多修習故。謂自修行亦教他作讚歎隨喜。見同法者心生喜悅。九由多人故。謂與多人共行此業。複次生雜染勝抉擇今當說。頌曰。
命終定不定 中夭由六因 明瞭位三心 中有或有無
論曰。有二種命終。一決定。謂北勝上洲。二不決定。謂余處。又復中夭由六種因。一不避不平等故。二念忘
【現代漢語翻譯】 現代漢語譯本： 四種應知：因為（業）在自身的相續中能夠產生結果；因為能對治的（善業）和所對治的（惡業）現在同時存在；因為從過去世產生於現世；爲了未來（的果報）；爲了業的止息，所以稱為業依趣（karma-dependent destination）。 此外，應當知道業報有四種先後成熟的順序：最先是重業報成熟，其次是臨近死亡時的業，再次是串習的業，最後是先前所造的業。 此外，不可斷的業，應當知道其異熟果報是決定的。如果是不定報的業，對於斷除對欲界的貪愛不會構成障礙。 此外，一些外道產生這樣的見解，說出這樣的理論：隨著眾生造作各種業，或者快樂一起產生，或者痛苦一起產生，所承受的異熟果報也是這樣。這些外道都是虛妄的執著。為什麼呢？因為具有兩種感受的緣故。也就是說，各種善業也會承受苦的果報，也會承受樂的果報；不善的業也是這樣。 此外，應當知道業依靠兩種根本而成為善或不善的性質：依靠善根，產生各種善業；依靠不善根，產生各種不善業。 此外，善業和不善業的差別之相，應當知道是由九種原因造成的：一是由因和福田（field of merit）的緣故，也就是說，由善或不善的根本以及尊重等福田有差別；二是由事的緣故，也就是說，由圓滿或不圓滿的事；三是由方便的緣故，也就是說，由無間斷、殷重（earnest）的方便；四是由依止的緣故，也就是說，由依止清凈或不清凈的（事物）；五是由作意的緣故，也就是說，由猛利（intense）的凈信以及增上纏（increased afflictions）；六是由欲解的緣故，也就是說，由迴向、愿求殊勝或低劣的果報；七是由助伴的緣故，也就是說，由其餘的善或不善法所攝受；八是由多修習的緣故，也就是說，自己修行也教他人做，讚歎隨喜，見到修相同法的人心生喜悅；九是由多人的緣故，也就是說，與很多人共同進行此業。 其次，關於生、雜染、殊勝的抉擇，現在應當說。偈頌說： 『命終有定與不定，中夭由於六種因，明瞭位有三類心，中有存在或不存在。』 論述說：有兩種命終：一是決定的，指北俱盧洲（Uttarakuru）；二是不決定的，指其他地方。此外，中途夭折由於六種原因：一是不避免不平等（的飲食起居）的緣故；二是念頭忘失（的緣故）；
【English Translation】 English version: Four things should be known: because (karma) in its own continuum can produce results; because the antidotal (wholesome karma) and what is to be antidoted (unwholesome karma) are present simultaneously; because it arises in the present life from past lives; for the sake of the future (retribution); for the sake of the cessation of karma, therefore it is called karma-dependent destination (karma-āśraya). Furthermore, it should be known that there are four kinds of sequential ripening of karmic retribution: first, the heavy karma ripens, then the karma near death, then the habitual karma, and finally the karma done earlier. Furthermore, for the karma that cannot be interrupted, it should be known that its maturation is definite. If it is karma with indefinite retribution, it will not be an obstacle to cutting off attachment to the desire realm. Furthermore, some heretics generate such views and utter such theories: 'As sentient beings create various karmas, either happiness arises together or suffering arises together, and the retribution they receive is also like that.' These heretics are all holding onto false conceptions. Why? Because they have two kinds of feelings. That is to say, various wholesome karmas also receive the result of suffering, and also receive the result of happiness; unwholesome karmas are also like that. Furthermore, it should be known that karma relies on two roots to become wholesome or unwholesome in nature: relying on wholesome roots, various wholesome karmas arise; relying on unwholesome roots, various unwholesome karmas arise. Furthermore, the differences between wholesome and unwholesome karmas should be known to be caused by nine reasons: one is due to the cause and the field of merit, that is to say, there are differences due to the roots of wholesome or unwholesome and the field of merit such as those who are worthy of respect; two is due to the event, that is to say, due to complete or incomplete events; three is due to the means, that is to say, due to uninterrupted, earnest means; four is due to the reliance, that is to say, due to relying on pure or impure (things); five is due to the intention, that is to say, due to intense pure faith and increased afflictions; six is due to the desire and understanding, that is to say, due to dedicating and wishing for superior or inferior retributions; seven is due to the companions, that is to say, being embraced by the remaining wholesome or unwholesome dharmas; eight is due to much practice, that is to say, practicing oneself and also teaching others to do it, praising and rejoicing, and feeling joy in the heart when seeing those who practice the same dharma; nine is due to many people, that is to say, engaging in this karma together with many people. Next, regarding the determination of birth, defilement, and excellence, I shall now speak. The verse says: 'Life ends definitely or indefinitely, premature death is due to six causes, in the clear state there are three kinds of minds, the intermediate state exists or does not exist.' The treatise says: There are two kinds of life ending: one is definite, referring to Uttarakuru (Uttarakuru); the other is indefinite, referring to other places. Furthermore, premature death is due to six causes: one is due to not avoiding unequal (diet and lifestyle); two is due to forgetting mindfulness;
失故。三意瞋忿故。四壽盡故。五業盡故。六福盡故。又命終時有三種心。謂善心。不善心。無記心。此在分明心位。若至不分明位。定唯無記。又命終后。或有中有。謂將生有色界者。或無中有。謂將生無色界者。複次頌曰。
依余有所緣 染污心生起 於四種生中 及三界五趣
論曰。依止余中有緣生處為境。染污心生起令生有相續。又於四種生中受諸生死。謂卵生胎生濕生化生。又于欲色無色三界中及於地獄等五趣中受諸生死。如是若死若生若處所已顯生雜染勝抉擇。諦事抉擇今當說。頌曰。
當知世俗諦 意解義及說 凈所緣彼性 方便名勝義
論曰。一切言說及因彼意解所得義。皆名世俗諦。若清凈所緣。若清凈性。若彼方便。皆名勝義諦。清凈所緣者。謂四聖諦及真如。清凈性者。謂滅諦清凈。方便者。謂道諦。複次頌曰。
當知是四種 染凈之所攝 未見未經受 如病病滅因
論曰。當知四諦染污清凈二法所攝。染污二種。若果若因清凈亦爾。如是四諦從無始來一切有情。未如實見滅道二諦。亦未經受。又如病病滅及彼二因建立四諦。苦諦如病。集諦如病因。滅諦如病滅。道諦如病滅因。複次頌曰。
當知是四諦 各四相四行 遍知等四種
【現代漢語翻譯】 現代漢語譯本： 死亡的原因有多種：一是意外事故；二是與人爭鬥、心懷怨恨；三是壽命耗盡；四是業力消盡；五是福報享盡。此外，人在臨終時會有三種心境，即善心、不善心和無記心（既非善也非惡的心）。這發生在意識清楚的時候。如果到了意識模糊的狀態，就只有無記心了。還有，人在死後，有時會有中有（中陰身，bardo），指的是將要轉生到『有』（存在）的狀態的眾生；有時則沒有中有，指的是將要轉生到『無』（不存在）的狀態的眾生。接下來是偈頌：
『依余有所緣，染污心生起，於四種生中，及三界五趣。』
論述：依靠其他的中有，以將要出生的處所為所緣境，染污心生起，使生命相續。又在四種出生方式中承受各種生死，即卵生、胎生、濕生、化生。又在欲界、色界、無色界這三界中，以及在地獄等五趣中承受各種生死。像這樣，死亡、出生以及處所都已經顯示了生之雜染的殊勝抉擇。現在將要講述諦（真理）的事實抉擇。偈頌說：
『當知世俗諦，意解義及說，凈所緣彼性，方便名勝義。』
論述：一切言語以及通過這些言語所理解的意義，都叫做世俗諦（conventional truth）。如果所緣境是清凈的，如果自性是清凈的，如果方法是清凈的，這些都叫做勝義諦（ultimate truth）。清凈的所緣境，指的是四聖諦（Four Noble Truths）以及真如（Tathata，suchness）。清凈的自性，指的是滅諦（Nirodha Satya，the truth of cessation）的清凈。清凈的方法，指的是道諦（Magga Satya，the truth of the path）。接下來是偈頌：
『當知是四種，染凈之所攝，未見未經受，如病病滅因。』
論述：應當知道四諦被染污和清凈兩種法所包含。染污有兩種，即果和因；清凈也是如此。就像這樣，從無始以來，一切有情眾生都沒有如實地見到滅諦和道諦，也沒有經歷過。又像疾病、疾病的止息以及導致這二者的原因一樣，建立了四諦。苦諦（Dukkha Satya，the truth of suffering）就像疾病，集諦（Samudaya Satya，the truth of the origin of suffering）就像疾病的原因，滅諦就像疾病的止息，道諦就像疾病止息的原因。接下來是偈頌：
『當知是四諦，各四相四行，遍知等四種』 將生有：指將要轉生到『有』（存在）的狀態的眾生 將生無：指將要轉生到『無』（不存在）的狀態的眾生
【English Translation】 English version: The causes of death are various: 1. Accidents; 2. Fighting with others and harboring resentment; 3. Exhaustion of lifespan; 4. Exhaustion of karma; 5. Exhaustion of blessings. Furthermore, at the time of death, there are three types of mental states: virtuous mind, non-virtuous mind, and neutral mind (neither virtuous nor non-virtuous). This occurs when the mind is clear. If it reaches a state of unclear consciousness, it is definitely only neutral. Also, after death, sometimes there is an intermediate state (bardo), referring to beings who are about to be reborn into a state of 'existence'; sometimes there is no intermediate state, referring to beings who are about to be reborn into a state of 'non-existence'. Next is the verse:
'Relying on other objects, defiled mind arises, in the four kinds of birth, and the three realms and five destinies.'
Commentary: Relying on other intermediate states, with the place of future birth as the object, defiled mind arises, causing the continuation of life. Also, in the four kinds of birth, one undergoes various births and deaths, namely, birth from eggs, birth from wombs, birth from moisture, and birth from transformation. Also, in the three realms of desire, form, and formlessness, and in the five destinies such as hells, one undergoes various births and deaths. In this way, death, birth, and location have already revealed the excellent determination of the defilement of birth. Now we will discuss the determination of the truth (satya). The verse says:
'Know that conventional truth, is meaning understood and spoken, pure object, its nature, means are ultimate truth.'
Commentary: All speech and the meaning understood through that speech are called conventional truth (Samvriti Satya). If the object is pure, if the nature is pure, if the means are pure, these are called ultimate truth (Paramartha Satya). The pure object refers to the Four Noble Truths (Arya Satyas) and Suchness (Tathata). The pure nature refers to the purity of the Truth of Cessation (Nirodha Satya). The pure means refers to the Truth of the Path (Magga Satya). Next is the verse:
'Know that these four, are encompassed by defilement and purity, unseen and unexperienced, like disease, disease's cessation, and cause.'
Commentary: It should be known that the Four Truths are encompassed by both defiled and pure dharmas. There are two types of defilement, namely, result and cause; purity is also the same. Just like this, from beginningless time, all sentient beings have not truly seen the Truth of Cessation and the Truth of the Path, nor have they experienced them. Also, like disease, the cessation of disease, and the causes of these two, the Four Truths are established. The Truth of Suffering (Dukkha Satya) is like disease, the Truth of the Origin of Suffering (Samudaya Satya) is like the cause of disease, the Truth of Cessation is like the cessation of disease, and the Truth of the Path is like the cause of the cessation of disease. Next is the verse:
'Know that these Four Truths, each has four aspects and four functions, pervasive knowledge and four kinds' 將生有 (Jiang Sheng You): Refers to beings who are about to be reborn into a state of 'existence'. 將生無 (Jiang Sheng Wu): Refers to beings who are about to be reborn into a state of 'non-existence'.
因果性差別
論曰。當知四聖諦一一有四種相。苦諦有四相者。一起苦。二內緣苦。三外緣苦。四粗重苦。初謂生苦。第二謂老病死苦。第三謂怨憎會苦愛別離苦所欲匱苦。第四謂五取蘊苦。集諦有四相者。一總愛。二後有愛。三喜貪俱行愛。四彼彼處喜愛。滅諦有四相者。一愛盡。二離欲。三滅。四涅槃。道諦有四相者。謂苦遲通等四種行跡前已說。又一一諦各有四行當知。如成現觀品已說。又于諸諦有遍知永斷作證修道因果體性應知。前三是果。修道是因。謂遍知苦因。永斷集因。及證滅因。
云何世俗等說名為諦。頌曰。
彼覺無乖諍 法爾證亦然 諦三種唯善 復二種應知
論曰。彼覺無乖諍法爾者。謂世間愚夫等。由法爾故。于彼諸法覺無乖諍名世俗諦法爾。證亦然者。謂諸已見諦者。如其法性證無乖諍。名勝義諦由此道理。薄伽梵說。一切聖者。以此為諦故名聖諦。又苦等四諦當知。初二通善不善無記三性。余唯是善。又善有二種謂世間出世間。此復二種謂斷及道所攝。如是已說諦事抉擇。依止抉擇今當說。頌曰。
當知七依止 三種所依性 彼善巧二種 四句等廣說
論曰。當知由三種所依性故。薄伽梵說七種依止。何等名為三種所依。一漏盡所依
【現代漢語翻譯】 現代漢語譯本 因果性差別
論曰：應當瞭解四聖諦（catvāri-ārya-satyāni）各自有四種相。苦諦（duḥkha-satya）有四相：一是起苦，二是內緣苦，三是外緣苦，四是粗重苦。初者指生苦（jāti-duḥkha）。第二者指老苦（jarā-duḥkha）、病苦（vyādhi-duḥkha）、死苦（maraṇa-duḥkha）。第三者指怨憎會苦（apriya-saṃprayoga-duḥkha）、愛別離苦（priya-viprayoga-duḥkha）、所欲匱乏苦（yāṃ icchati taṃ na labhati tad api duḥkham）。第四者指五取蘊苦（pañcopādānaskandha-duḥkha）。集諦（samudaya-satya）有四相：一是總愛，二是後有愛，三是喜貪俱行愛，四是彼彼處喜愛。滅諦（nirodha-satya）有四相：一是愛盡，二是離欲，三是滅，四是涅槃（nirvāṇa）。道諦（mārga-satya）有四相：即苦遲通等四種行跡，前面已經說過。又，應當瞭解，每一諦各有四行相，如《成現觀品》已說。又，對於諸諦，應當瞭解遍知、永斷、作證、修道等因果體性。前三是果，修道是因。即遍知苦因，永斷集因，以及證滅因。
云何世俗等說名為諦？頌曰：
彼覺無乖諍，法爾證亦然， 諦三種唯善，復二種應知。
論曰：『彼覺無乖諍法爾』者，指世間愚夫等，由於法爾的緣故，對於彼諸法的覺悟沒有乖違爭論，名為世俗諦（saṃvṛti-satya）。『法爾證亦然』者，指諸已見諦者，如其法性證悟沒有乖違爭論，名為勝義諦（paramārtha-satya）。由此道理，薄伽梵（Bhagavān）說，一切聖者以此為諦，故名聖諦（ārya-satya）。又，苦等四諦，應當瞭解，初二通於善、不善、無記三性，其餘唯是善。又，善有二種，即世間和出世間。此復二種，即斷及道所攝。如是已說諦事抉擇。依止抉擇今當說。頌曰：
當知七依止，三種所依性， 彼善巧二種，四句等廣說。
論曰：應當瞭解，由於三種所依性，薄伽梵說了七種依止。何等名為三種所依？一、漏盡所依。
【English Translation】 English version Causality and Difference
Commentary: It should be understood that each of the Four Noble Truths (catvāri-ārya-satyāni) has four aspects. The Truth of Suffering (duḥkha-satya) has four aspects: first, the suffering of arising; second, suffering due to internal causes; third, suffering due to external causes; and fourth, suffering of the coarse and heavy. The first refers to the suffering of birth (jāti-duḥkha). The second refers to the suffering of old age (jarā-duḥkha), sickness (vyādhi-duḥkha), and death (maraṇa-duḥkha). The third refers to the suffering of encountering what is disliked (apriya-saṃprayoga-duḥkha), the suffering of separation from what is loved (priya-viprayoga-duḥkha), and the suffering of not obtaining what is desired (yāṃ icchati taṃ na labhati tad api duḥkham). The fourth refers to the suffering of the five aggregates of clinging (pañcopādānaskandha-duḥkha). The Truth of the Origin of Suffering (samudaya-satya) has four aspects: first, general craving; second, craving for future existence; third, craving accompanied by joy and attachment; and fourth, craving for pleasure in various places. The Truth of the Cessation of Suffering (nirodha-satya) has four aspects: first, the extinction of craving; second, detachment; third, cessation; and fourth, Nirvāṇa (nirvāṇa). The Truth of the Path to the Cessation of Suffering (mārga-satya) has four aspects: namely, the four characteristics of suffering, slowness, penetration, etc., which have been discussed earlier. Furthermore, it should be understood that each Truth has four aspects, as explained in the chapter on 'Accomplishing Direct Perception'. Moreover, regarding the Truths, one should understand the causal nature of pervasive knowledge, complete abandonment, realization, and cultivation of the path. The first three are results, and the cultivation of the path is the cause. That is, pervasive knowledge is the cause of suffering, complete abandonment is the cause of the origin of suffering, and realization is the cause of the cessation of suffering.
How are conventional truths and so on called 'Truths'? The verse says:
Their perception is without contradiction or dispute, naturally realized as such, Truths are threefold, solely virtuous, and twofold should be known.
Commentary: 'Their perception is without contradiction or dispute, naturally realized as such' refers to worldly fools and others who, due to the nature of things, perceive these phenomena without contradiction or dispute, and this is called conventional truth (saṃvṛti-satya). 'Naturally realized as such' refers to those who have already seen the Truth, and their realization, in accordance with the nature of things, is without contradiction or dispute, and this is called ultimate truth (paramārtha-satya). For this reason, the Blessed One (Bhagavān) said that all noble ones consider this to be the Truth, hence it is called Noble Truth (ārya-satya). Furthermore, it should be understood that the Four Truths, such as suffering, etc., the first two are common to the three natures of virtuous, non-virtuous, and neutral, while the rest are solely virtuous. Moreover, virtue is of two kinds, namely worldly and supramundane. These are again of two kinds, namely those included in cessation and the path. Thus, the ascertainment of the subject matter of the Truths has been explained. Now, the ascertainment of the basis will be explained. The verse says:
One should know the seven supports, the nature of the three supports, Their skillful means are twofold, the fourfold statements, etc., are extensively explained.
Commentary: It should be understood that due to the nature of the three supports, the Blessed One spoke of the seven supports. What are the three supports? First, the support of the exhaustion of outflows.
。二功德發起所依。三現法樂住所依。又此依止有二種善巧應知。一三摩地善巧。二三摩缽底善巧。此有四句等廣分別。如薄伽梵說嗢柁南伽他曰。
或有靜慮者 三摩地善巧 或三摩缽底 或俱不俱等
云何三摩地善巧非三摩缽底善巧。謂于空等三三摩地善巧故。非於勝處遍處滅盡定等善巧故。云何三摩缽底善巧非三摩地善巧。謂于勝處遍處無想定等。若入若出三摩缽底善巧故。非於三三摩地善巧故。云何俱善巧。謂于所說三摩地三摩缽底差別俱善巧故。云何俱非善巧。謂于所說三摩地三摩缽底差別俱不善巧故。複次三摩地善巧非三摩缽底善巧者。謂善了知所入三摩地名句文差別。故不善了知能入三摩地諸行狀相故。三摩缽底善巧非三摩地善巧者。謂如有一能善了知所入三摩地諸行狀相。而入彼定不善了知此三摩地名句文差別。謂我今入如此如此名三摩地。又有菩薩能入若百三摩地。若千三摩地等。然彼不能了知彼定名句文身差別。謂我今入如此如此名三摩地。乃至未從諸佛及得第一究竟菩薩摩訶薩所聞。或自未得第一究竟。
問云何住定。答謂如有一于能入定諸行狀相善能了取善了取故。隨其所欲住所入定。又于所入諸三摩地無有退失。如是有二種住。一安住于定故名為住。二能不退失故
【現代漢語翻譯】 現代漢語譯本：二、功德發起所依。三、現法樂住所依。又，此依止有兩種善巧應當瞭解：一、三摩地（Samadhi，禪定）善巧。二、三摩缽底（Samapatti，等至）善巧。此有四句等廣泛分別，如薄伽梵（Bhagavan，世尊）所說嗢柁南（Udana，自說經）伽他（Gatha，偈頌）曰：
或有靜慮者，三摩地善巧；或三摩缽底，或俱不俱等。
云何三摩地善巧非三摩缽底善巧？謂于空等三三摩地善巧故，非於勝處（Abhibhayatana）遍處（Kasina）滅盡定（Nirodha-samapatti）等善巧故。云何三摩缽底善巧非三摩地善巧？謂于勝處、遍處、無想定（Asannasamapatti）等，若入若出三摩缽底善巧故，非於三三摩地善巧故。云何俱善巧？謂于所說三摩地、三摩缽底差別俱善巧故。云何俱非善巧？謂于所說三摩地、三摩缽底差別俱不善巧故。複次，三摩地善巧非三摩缽底善巧者，謂善了知所入三摩地名句文差別，故不善了知能入三摩地諸行狀相故。三摩缽底善巧非三摩地善巧者，謂如有一能善了知所入三摩地諸行狀相，而入彼定不善了知此三摩地名句文差別，謂我今入如此如此名三摩地。又有菩薩能入若百三摩地，若千三摩地等，然彼不能了知彼定名句文身差別，謂我今入如此如此名三摩地，乃至未從諸佛及得第一究竟菩薩摩訶薩（Mahasattva，大菩薩）所聞，或自未得第一究竟。
問：云何住定？答：謂如有一于能入定諸行狀相善能了取，善了取故，隨其所欲住所入定。又于所入諸三摩地無有退失。如是有二種住：一、安住于定故名為住。二、能不退失故。
【English Translation】 English version: Secondly, the basis for the arising of merits. Thirdly, the basis for dwelling in present-life happiness. Furthermore, there are two kinds of skillful means regarding this basis that should be understood: firstly, skillfulness in Samadhi (concentration); secondly, skillfulness in Samapatti (attainment). This has four categories, etc., with extensive distinctions, as the Bhagavan (the Blessed One) said in the Udana (inspired utterance) Gatha (verse):
Some are skilled in Samadhi, those who contemplate; or in Samapatti; or both, or neither, and so on.
What is skillfulness in Samadhi but not in Samapatti? It means being skilled in the three Samadhis such as emptiness, but not being skilled in the Abhibhayatana (spheres of mastery), Kasina (totality), Nirodha-samapatti (cessation attainment), and so on. What is skillfulness in Samapatti but not in Samadhi? It means being skilled in entering and emerging from Samapatti in the Abhibhayatana, Kasina, Asannasamapatti (non-perception attainment), and so on, but not being skilled in the three Samadhis. What is skillfulness in both? It means being skilled in both the distinctions of the aforementioned Samadhi and Samapatti. What is skillfulness in neither? It means being unskilled in both the distinctions of the aforementioned Samadhi and Samapatti. Furthermore, skillfulness in Samadhi but not in Samapatti means being skilled in understanding the distinctions of names, phrases, and words of the Samadhi one enters, but not being skilled in understanding the characteristics of the practices for entering Samadhi. Skillfulness in Samapatti but not in Samadhi means that someone is skilled in understanding the characteristics of the practices for entering Samadhi, but when entering that concentration, they are not skilled in understanding the distinctions of names, phrases, and words of that Samadhi, saying, 'I am now entering a Samadhi with such and such a name.' Furthermore, there are Bodhisattvas who can enter hundreds or thousands of Samadhis, but they cannot understand the distinctions of names, phrases, and verbal forms of those concentrations, saying, 'I am now entering a Samadhi with such and such a name,' until they have heard it from the Buddhas and the foremost, ultimate Bodhisattva Mahasattvas (great beings), or until they themselves have attained the foremost, ultimate attainment.
Question: How does one abide in concentration? Answer: It means that someone is skilled in grasping the characteristics of the practices for entering concentration, and because of this skillful grasping, they can abide in whatever concentration they desire. Furthermore, there is no regression from the Samadhis they have entered. There are two kinds of abiding: firstly, abiding in concentration is called abiding; secondly, being able to not regress.
名為住。問云何起定。答謂如有一于能入定諸行狀相不復思惟。但以不定地分別相所攝定地同分作意思惟諸法故。從此三摩地起。或因隨所作故起。或因決定所作故起。或因期愿所作故起。隨所作者。謂衣缽眾具業。決定所作者。謂大小便利供事師長乞食等行。期愿所作者。謂如有一期許為他隨有所作。或為更入余定故從定起。問云何為行。答行所緣境而入于定故名為行。謂依三摩地所起粗靜病癰箭無常等行。問云何名狀。答若有將入定者。爾時必有定相生起。由此相故行者自知。我當不久將入如是如是相定。或復已入。又教授師亦知。此行者有如是如是相起。不久當入如是如是定。
問云何名相。答相有二種一者境相。二者因相。境相者。謂分別相由緣此故而入于定。因相者。謂能入定所有資糧。如隨順言教定具積集修俱樂欲厭離之心。極善了知亂不亂相。及不為他之所觸惱。或人非人或聲所作或用所作。
問云何名調順。答若三摩地為諸行相之所拘執。猶如持水法爾被執。不靜不妙非安隱道。不能證得心定一趣。當知爾時此三摩地不名調順。不隨意住與此相違名為調順。
聞云何名所行。答謂三摩地境界若過此境定不能知。如入初靜慮不能知見第二靜慮等事。如是根度及補特伽羅度亦不知見。
【現代漢語翻譯】 現代漢語譯本：名為『住』。問：如何出定？答：譬如有人對於能夠入定的各種行狀和相狀不再思惟，只是以不定地分別相所攝的定地同分來作意思惟諸法，因此從此三摩地出定。或者因為隨順所作的事情而出定，或者因為決定要做的事情而出定，或者因為期愿要做的事情而出定。隨順所作的事情，是指衣缽、眾具等事務。決定所作的事情，是指大小便、供養師長、乞食等行為。期愿所作的事情，是指如果有人期望為他人做些什麼，或者爲了更深入其他禪定而從禪定中出來。問：什麼是『行』？答：『行』是緣于所緣境而進入禪定，所以稱為『行』。是指依靠三摩地所生起的粗、靜、病、癰、箭、無常等『行』。問：什麼是『狀』？答：如果有人將要入定，那時必定有禪定的相狀生起。因為這些相狀，修行者自己知道，我將不久進入如此如此相的禪定，或者已經進入。而且教授師也知道，這個修行者有如此如此相生起，不久將要進入如此如此的禪定。 問：什麼是『相』？答：『相』有兩種，一是境相，二是因相。境相，是指分別相，因為緣於此而進入禪定。因相，是指能夠入定的一切資糧，如隨順言教、禪定用具的積集、修習、俱樂部、慾望、厭離之心，極好地瞭解亂與不亂的相狀，以及不被他人所觸惱，無論是人、非人、聲音所作，還是用具所作。 問：什麼是『調順』？答：如果三摩地被各種行相所拘執，就像持水一樣被束縛，不靜、不妙、不是安穩之道，不能證得心定一趣，應當知道此時此三摩地不名為調順，不能隨心所欲地安住。與此相反，就名為調順。 問：什麼是『所行』？答：是指三摩地的境界，如果超過這個境界，就不能知曉。例如，進入初禪就不能知見二禪等事。同樣，根的程度以及補特伽羅（pudgala，人）的程度也不能知見。
【English Translation】 English version: It is called 『Abiding』. Question: How does one arise from Samadhi? Answer: It is like someone who no longer contemplates the various characteristics and appearances of the practices that lead to Samadhi, but only contemplates phenomena by taking the division of the Samadhi ground, which is encompassed by the differentiating appearances of the non-fixed ground, as the object of thought. Therefore, one arises from this Samadhi. Or, one arises because of following what has been done. Or, one arises because of what has been determined to be done. Or, one arises because of what has been wished to be done. 『Following what has been done』 refers to matters such as robes, bowls, and implements. 『Determined to be done』 refers to actions such as excretion, urination, serving teachers, and begging for food. 『Wished to be done』 refers to if someone hopes to do something for others, or arises from Samadhi in order to enter another Samadhi. Question: What is 『Practice』? Answer: 『Practice』 is so called because it enters Samadhi by focusing on the object of focus. It refers to practices such as coarse, quiet, sickness, ulcer, arrow, impermanence, etc., which arise based on Samadhi. Question: What is 『Appearance』? Answer: If someone is about to enter Samadhi, then there will certainly be the arising of the appearance of Samadhi. Because of this appearance, the practitioner knows for themselves, 『I will soon enter such and such a Samadhi,』 or 『I have already entered.』 Also, the teaching master knows, 『This practitioner has such and such an appearance arising, and will soon enter such and such a Samadhi.』 Question: What is 『Sign』? Answer: There are two kinds of 『Sign』: one is the sign of the object (境相, jing xiang), and the other is the sign of the cause (因相, yin xiang). The sign of the object refers to the differentiating appearances, because one enters Samadhi by focusing on this. The sign of the cause refers to all the resources that enable one to enter Samadhi, such as following the teachings, accumulating and practicing the implements of Samadhi, the club, desire, the mind of aversion, extremely good understanding of the appearances of confusion and non-confusion, and not being disturbed by others, whether human, non-human, caused by sound, or caused by implements. Question: What is 『Tamed and Subdued』? Answer: If Samadhi is constrained by various characteristics of practice, like holding water and being bound, it is not quiet, not wonderful, not a path of peace, and cannot attain the single-pointedness of mind. One should know that at this time, this Samadhi is not called 『Tamed and Subdued』, and cannot abide at will. The opposite of this is called 『Tamed and Subdued』. Question: What is 『Sphere of Activity』? Answer: It refers to the realm of Samadhi. If one goes beyond this realm, one cannot know. For example, entering the first Dhyana (初靜慮, chu jing lu) cannot know or see the matters of the second Dhyana, etc. Likewise, the degree of the faculties and the degree of the Pudgala (補特伽羅, pu te qie luo, person) also cannot be known or seen.
問云何引發。答謂能略攝廣文句義。及能發起諸勝功德。
問何等三摩地名為可愛。答謂具慚愧愛敬凈信如理作意憶念正知守護諸根持戒無悔等。乃至樂為最後如其所樂入三摩地。當知翻此名非可愛。
問云何可愛不可愛謂慚愧等少分成就少分不成就。謂具慚愧非愛敬相應等。乃至廣說。
問云何為增。答謂三摩地已得增長。問云何為減。答謂三摩地得已退失。問云何方便。答謂趣二之道。
問云何奢摩他。答謂無分別影像作意相。
問云何執受。答謂由隨一若清凈相或光明相起執取相。
問云何棄捨。答謂于善品已得平等增上舍相。複次依諸靜慮勝抉擇今當說。頌曰。
靜慮數障分 及彼廣建立 遠離於苦動 後後分勝異
論曰。如上所說四種靜慮。云何唯四不多不少。由出苦樂事究竟故。所以者何。漸次乃至第四靜慮憂苦喜樂得超度故。
問初靜慮所治障云何。答有五種應知。一貪恚害尋。二苦。三憂。四犯戒。五散亂。
問第二靜慮所治障云何。答亦有五種應知。一初靜慮貪。二尋伺。三苦。四掉。五定下劣性。
問第三靜慮所治障云何。答有四種應知。一第二靜慮貪。二喜。三踴躍。四定下劣性。
問第四靜慮所治
障云何。答亦有五種應知。一入出息。二第三靜慮貪。三樂。四樂作意。五定下劣性。
問于諸靜慮有幾支耶。答初有五支。何等為五。謂尋伺喜樂心一境性。第二靜慮有四支。謂內等凈喜樂心一境性。問內等凈以何法為體。答以念正知及舍為體。第三靜慮有五支。謂念正知舍樂心一境性。第四靜慮有四支。謂舍清凈念清凈不苦不樂心一境性。問念正知舍一切處有何故於初靜慮等不說耶。答初靜慮中由尋伺門所引發故。雖有不說。第二靜慮中有踴躍自體之所作業。及心所有少分煩惱所纏覆故。總以內等凈名顯之。第三靜慮中彼心所有少分煩惱皆遠離故顯彼自相。故經中說遠離喜貪。初靜慮中雖離欲貪未離喜貪。第二靜慮中雖離尋伺貪未離喜貪。第四靜慮中即此舍念極善清凈顯了。是故於諸靜慮中如其所應彼差別應知。
問何故於四靜慮建立四支五支耶答住所依故。住順益故。住自體故。複次思惟境界故。受用境界故。于境不散故。複次順益所依故。增上心所依故。增上慧所依故複次為對治三種惱亂住障故三種惱亂住者。謂染污住苦住迷亂住。複次如受用五欲者有三種正所作事顯彼受用諸欲。一以正方便求所受用。二求得已正受用。三自在隨轉。如是修靜慮者。依三種正所作事。如其所應建立支分應知。復
【現代漢語翻譯】 現代漢語譯本 問：什麼是障礙？答：應當知道也有五種。一是入出息（呼吸）。二是第三靜慮（禪定）的貪慾。三是快樂。四是樂作意（對快樂的專注）。五是禪定本身的下劣性。
問：在各種靜慮（禪定）中有多少支（組成部分）？答：初禪有五支。哪五支呢？即尋（粗略的思考）、伺（細緻的思考）、喜（喜悅）、樂（快樂）、心一境性（專注）。第二靜慮有四支。即內等凈（內心的平靜和清凈）、喜、樂、心一境性。問：內等凈以什麼法為體？答：以念（正念）、正知（正確的覺知）及舍（捨棄）為體。第三靜慮有五支。即念、正知、舍、樂、心一境性。第四靜慮有四支。即舍清凈（捨棄的清凈）、念清凈（正念的清凈）、不苦不樂（既非痛苦也非快樂）、心一境性。問：念、正知、舍在一切處都有，為什麼在初禪等中不說呢？答：初禪中由尋伺的作用所引發，所以雖然有，但不說。第二靜慮中有踴躍的自體所造作，以及心所有少分煩惱所纏覆，所以總以內等凈之名來顯明。第三靜慮中，彼心所有少分煩惱都遠離了，所以顯明彼自相。所以經中說遠離喜貪。初禪中雖離欲貪，未離喜貪。第二靜慮中雖離尋伺貪，未離喜貪。第四靜慮中即此舍念極善清凈顯了。是故於諸靜慮中如其所應彼差別應知。
問：為什麼在四靜慮中建立四支、五支呢？答：因為住所依（所依賴的住所）。住順益（有助於安住）。住自體（安住于自性）。其次，因為思惟境界。受用境界。于境不散（不散亂于境界）。其次，因為順益所依。增上心所依（增上心的所依）。增上慧所依（增上慧的所依）。其次，爲了對治三種惱亂住障（障礙安住的三種惱亂），三種惱亂住者，謂染污住（被染污的安住）、苦住（痛苦的安住）、迷亂住（迷亂的安住）。其次，如受用五欲者有三種正所作事顯彼受用諸欲。一以正方便求所受用。二求得已正受用。三自在隨轉。如是修靜慮者，依三種正所作事。如其所應建立支分應知。復
【English Translation】 English version Question: What are the hindrances? Answer: It should be known that there are also five types. First, incoming and outgoing breath (in-and-out breathing). Second, craving for the third dhyana (meditative state). Third, pleasure. Fourth, focusing on pleasure. Fifth, the inferior nature of the dhyana itself.
Question: How many limbs are there in the various dhyanas (meditative states)? Answer: The first dhyana has five limbs. What are the five? Namely, vitarka (initial application of thought), vicara (sustained application of thought), priti (joy), sukha (happiness), and ekagrata (one-pointedness of mind). The second dhyana has four limbs. Namely, adhyatma-samprasada (inner tranquility and purity), priti, sukha, and ekagrata. Question: What is the essence of adhyatma-samprasada? Answer: Its essence is smrti (mindfulness), samprajanya (clear comprehension), and upeksa (equanimity). The third dhyana has five limbs. Namely, smrti, samprajanya, upeksa, sukha, and ekagrata. The fourth dhyana has four limbs. Namely, upeksa-parisuddhi (purity of equanimity), smrti-parisuddhi (purity of mindfulness), neither suffering nor happiness, and ekagrata. Question: Smrti, samprajanya, and upeksa are present everywhere, why are they not mentioned in the first dhyana, etc.? Answer: In the first dhyana, they are induced by the functions of vitarka and vicara, so although they are present, they are not mentioned. In the second dhyana, there is the activity created by the self-exuberance, and the mind is covered by a small portion of afflictions, so it is generally manifested by the name adhyatma-samprasada. In the third dhyana, all the small portions of afflictions of that mind are far away, so its own nature is manifested. Therefore, it is said in the sutras to be far from joy and craving. In the first dhyana, although desire-craving is abandoned, joy-craving is not abandoned. In the second dhyana, although vitarka and vicara-craving are abandoned, joy-craving is not abandoned. In the fourth dhyana, this equanimity and mindfulness are extremely well purified and manifested. Therefore, in the various dhyanas, their differences should be known as appropriate.
Question: Why are four limbs and five limbs established in the four dhyanas? Answer: Because of the dwelling place (the place of reliance). Because it helps in dwelling. Because of the self-nature of dwelling. Furthermore, because of contemplating the object. Because of experiencing the object. Because of not being scattered in the object. Furthermore, because of the reliance on what is beneficial. Because of the reliance on increased mind. Because of the reliance on increased wisdom. Furthermore, in order to counteract the three types of disturbing hindrances (the three disturbances that hinder dwelling), the three types of disturbing dwelling are: defiled dwelling, suffering dwelling, and confused dwelling. Furthermore, just as those who enjoy the five desires have three types of correct actions that manifest their enjoyment of the desires: first, they seek what is to be enjoyed with correct means; second, having obtained it, they correctly enjoy it; third, they freely transform it. Likewise, those who cultivate dhyana (meditative state) rely on three types of correct actions. The establishment of the limbs should be known as appropriate. Further
次為對治自苦行故。修靜慮者建立支分應知。此復三種對治。一離欲對治。二止息身心逼惱對治。三外心散亂寂靜對治。問何故初靜慮中說離欲已復說遠離惡不善法。答為顯諸欲自相及顯過患相故。過患相者。謂彼諸欲起惡行已墮極下處。故名為惡。違善法生故名不善複次為顯能斷煩惱雜染故。及顯能斷先所積集業雜染故。複次為顯斷在家者受用事門所生欲故。及顯斷出家者于尋伺門所生法故。複次為顯斷欲尋故。及顯斷恚尋害尋故。複次為顯同彼外仙所得相故。及顯斷彼退已起惡咒故。
問何故苦根初靜慮中說未斷耶。答彼品粗重未遠離故。若初靜慮已斷苦根粗重品者。與住第二靜慮時應無差別。是故當知初靜慮中未斷粗重苦品。問尋伺等法于初靜慮等中能為順益。攝受自地令得清凈。何故如來說彼名動。答望他地故說名為動。非望自地。
問何故從欲界及於初靜慮等中建立後後支耶。答略有三因謂能治所治故。證利益故。證自體故。如是三因於四靜慮中五支所攝。如其所應當知。問第二靜慮望初靜慮有何勝異。答三摩地圓滿勝異。問第三靜慮望第二靜慮有何勝異。答順益圓滿勝異。問第四靜慮望第三靜慮有何勝異。答清凈圓滿勝異。複次頌曰。
近分喜有動 唯初能盡漏 亦二種緣聲 八
【現代漢語翻譯】 現代漢語譯本：接下來是對治自我苦行的原因。修習靜慮的人應該知道如何建立（靜慮的）各個支分。這裡有三種對治：一是離欲的對治，二是止息身心逼惱的對治，三是使外在心識散亂寂靜的對治。問：為什麼在初靜慮中說了離欲之後，又說遠離惡不善法？答：爲了顯示諸欲的自相，以及顯示（諸欲的）過患相。過患相是指：那些慾望生起惡行，導致墮落到極下之處，所以稱為『惡』。違背善良之法而生起，所以名為『不善』。再者，爲了顯示能夠斷除煩惱雜染，以及顯示能夠斷除先前所積集的業雜染。再者，爲了顯示斷除在家之人因受用事物而產生的慾望，以及顯示斷除出家之人在尋伺方面所產生的法。再者，爲了顯示斷除欲尋，以及顯示斷除嗔恚尋和損害尋。再者，爲了顯示與那些外道仙人所得的境界相似，以及顯示斷除他們退失后所起的惡咒。 問：為什麼苦根在初靜慮中說沒有斷除呢？答：因為苦根的粗重品性還沒有遠離。如果初靜慮已經斷除了苦根的粗重品性，那麼與安住于第二靜慮時應該沒有差別。所以應當知道，在初靜慮中沒有斷除粗重的苦品。問：尋伺等法在初靜慮等禪定中能夠作為順益，攝受自地，使之得到清凈。為什麼如來說它們是動呢？答：從其他禪定的角度來看，所以說它們是動，不是從它們自身禪定的角度來看。 問：為什麼從欲界以及初靜慮等禪定中建立後後的支分呢？答：略有三個原因：一是能對治所對治，二是證明利益，三是證明自體。這三個原因在四靜慮中被五支所攝，應當如其所應地瞭解。問：第二靜慮相對於初靜慮有什麼殊勝之處？答：三摩地圓滿的殊勝之處。問：第三靜慮相對於第二靜慮有什麼殊勝之處？答：順益圓滿的殊勝之處。問：第四靜慮相對於第三靜慮有什麼殊勝之處？答：清凈圓滿的殊勝之處。再次，偈頌說： 『近分喜有動，唯初能盡漏，亦二種緣聲，八。』
【English Translation】 English version: Next is the reason for counteracting self-mortification. Those who cultivate dhyana (meditative absorption) should know how to establish the limbs (of dhyana). Here, there are three types of counteractions: first, the counteraction of detachment from desires; second, the counteraction of ceasing the oppression of body and mind; and third, the counteraction of pacifying external mental distractions. Question: Why, in the first dhyana, after speaking of detachment from desires, is it also said to be the abandonment of evil and unwholesome dharmas? Answer: In order to reveal the self-nature of desires and to reveal the aspect of their faults. The aspect of faults refers to the fact that those desires give rise to evil actions, leading to falling into the lowest places, hence they are called 'evil'. Because they arise contrary to wholesome dharmas, they are called 'unwholesome'. Furthermore, in order to reveal the ability to cut off the defilements of afflictions, and to reveal the ability to cut off the defilements of karma previously accumulated. Furthermore, in order to reveal the cutting off of desires arising from the enjoyment of things by householders, and to reveal the cutting off of dharmas arising from seeking and investigation by renunciants. Furthermore, in order to reveal the cutting off of desire-seeking, and to reveal the cutting off of anger-seeking and harm-seeking. Furthermore, in order to reveal the similarity to the states attained by those externalist ascetics, and to reveal the cutting off of the evil curses that arise after their decline. Question: Why is it said that the root of suffering is not yet cut off in the first dhyana? Answer: Because the coarse and heavy nature of the root of suffering has not yet been removed. If the first dhyana had already cut off the coarse and heavy nature of the root of suffering, then there should be no difference from abiding in the second dhyana. Therefore, it should be known that the coarse and heavy nature of suffering is not cut off in the first dhyana. Question: How can the dharmas such as seeking and investigation be beneficial in the first dhyana and other samadhis (meditative states), embracing their own ground and enabling it to be purified, yet the Tathagata (Thus Come One) say that they are movement? Answer: They are called movement in relation to other grounds, not in relation to their own ground. Question: Why are the subsequent limbs established from the desire realm and the first dhyana and other samadhis? Answer: There are roughly three reasons: first, the ability to counteract what is to be counteracted; second, the proof of benefit; and third, the proof of self-nature. These three reasons are encompassed by the five limbs in the four dhyanas, and should be understood as appropriate. Question: What is the superiority of the second dhyana compared to the first dhyana? Answer: The superiority of the perfection of samadhi. Question: What is the superiority of the third dhyana compared to the second dhyana? Answer: The superiority of the perfection of beneficial support. Question: What is the superiority of the fourth dhyana compared to the third dhyana? Answer: The superiority of the perfection of purity. Furthermore, the verse says: 『Proximity has joy and movement, only the first can exhaust outflows, also two kinds of conditions for sound, eight.』
等至舍八
論曰。初靜慮近分喜有動。非如根本靜慮喜。又初近分未至所攝定能盡諸漏非余。又初近分有二種。謂世間出世間。余近分唯世間。由已得初根本無漏靜慮故。非於上地諸近分定無漏現前。又處定中取外聲時。當知由二種取。一由了別定所緣境及種種所緣境意識故。二由此俱生耳識故。八等至舍八者。謂八種三摩缽底能捨八事舍。何等八。謂舍語尋喜樂故。證四靜慮三摩缽底。舍色空識無所有處想故。證四無色三摩缽底。複次頌曰。
現法安樂住 能入于現觀 贊說想解脫 四種因當知
論曰。唯諸靜慮是現法安樂住性。具有身心二種安故。非無色定無身安故。又依靜慮能入現觀。非無色定。以諸靜慮毗缽舍那極猛利故。又修靜慮及諸定者。于無色解脫數入數出贊說彼相。極寂靜故。又諸外道于無色定起解脫想故數數贊說。又依有想三摩地解脫能盡諸漏。乃至無所有處三摩地極猛利故。是故薄伽梵說。唯依有想三摩缽底領解通達。非於餘地。四種因者。謂諸三摩缽底能為現法安樂住等四種依因。如其次第應知。複次頌曰。
愛味等當知 十種六三種 退相續障治 各多種差別
論曰。愛味相應清凈無漏三種靜慮。如其次第有十種六種三種應知。云何十種。謂如攝事
【現代漢語翻譯】 現代漢語譯本： 等至舍八
論曰：初禪近分定（Prathama-dhyana-upacara，指接近初禪的預備階段）的喜受（priti，愉悅感）是有動搖的，不像根本禪（mula-dhyana，真正的禪定）的喜受那樣穩定。而且，初禪近分定所攝的未至定（anagamy，未到地定）能夠斷盡一切煩惱（klesha，痛苦的根源），其他的定則不能。此外，初禪近分定有兩種，即世間（laukika，屬於世俗的）和出世間（lokottara，超越世俗的）。其餘的近分定只有世間定，因為已經獲得了初禪根本的無漏靜慮（anasrava-dhyana，沒有煩惱的禪定）的緣故。因此，對於上地（更高的禪定層次）的各種近分定，無漏定不會現前。還有，處於禪定中聽到外界聲音時，應當知道是通過兩種方式來覺察的：一是通過了別定所緣境（alambana，專注的對象）以及種種所緣境的意識（vijnana，識別作用）；二是通過與此俱生的耳識（srotra-vijnana，聽覺意識）。八等至舍八是指八種三摩缽底（samapatti，正定）能夠捨棄八種事物。捨棄哪八種呢？即捨棄語言（vac，言語）、尋（vitarka，粗略的思考）、喜（priti，喜悅）、樂（sukha，快樂），因此證得四禪三摩缽底。捨棄色想（rupa-samjna，對物質形態的感知）、空想（akasa-samjna，對空無邊際的感知）、識想（vijnana-samjna，對意識的感知）、無所有處想（akimcanya-ayatana-samjna，對一無所有的感知），因此證得四無色定三摩缽底（arupa-samapatti，沒有物質形態的禪定）。
複次，頌曰：
現法安樂住，能入于現觀， 贊說想解脫，四種因當知。
論曰：只有各種靜慮（dhyana，禪定）才具有現法安樂住（drsta-dharma-sukha-vihara，在當下獲得安樂的境界）的性質，因為它們同時具有身安（kaya-sukha，身體的安樂）和心安（citta-sukha，內心的安樂）。而無色定（arupa-samapatti，沒有物質形態的禪定）沒有身安。而且，依靠靜慮能夠進入現觀（abhisamaya，對真理的直接體悟），而無色定則不能，因為各種靜慮的毗缽舍那（vipassana，內觀智慧）極其猛利。此外，修習靜慮以及各種禪定的人，對於無色解脫（arupa-vimoksa，脫離物質形態的束縛）的數入數出（anuloma-pratiloma，順逆觀察）讚歎宣說它的狀態，因為它極其寂靜。還有，各種外道（tirthika，非佛教修行者）對於無色定生起解脫之想，因此常常讚歎宣說它。而且，依靠有想三摩地（saṃjñā-samāpatti，有感知的禪定）的解脫能夠斷盡一切煩惱，乃至無所有處三摩地（ākiṃcanyāyatana-samāpatti，一無所有處的禪定）極其猛利。因此，薄伽梵（Bhagavan，佛陀的尊稱）說，只有依靠有想三摩缽底才能領悟通達，而不是在其他的境界。四種因是指各種三摩缽底能夠成為現法安樂住等四種狀態的所依之因，應當按照順序來理解。
複次，頌曰：
愛味等當知，十種六三種， 退相續障治，各多種差別。
論曰：愛味（asvada，對禪定的貪著）、相應（samprayukta，與禪定相應的）、清凈（parisuddha，清凈的）、無漏（anasrava，沒有煩惱的）這三種靜慮，應當知道它們分別有十種、六種、三種。什麼是十種呢？即如《攝事品》（Sangrahavastu）所說。
【English Translation】 English version: Abandoning Eight Through Attainments
The Treatise states: The joy (priti) in the preliminary stage (upacara) of the first dhyana (Prathama-dhyana) is fluctuating, unlike the joy in the fundamental dhyana (mula-dhyana). Furthermore, the anagamy (未至定, preliminary stage) included in the preliminary stage of the first dhyana can exhaust all defilements (klesha), while other samadhis cannot. Moreover, there are two types of the preliminary stage of the first dhyana: mundane (laukika) and supramundane (lokottara). The remaining preliminary stages are only mundane because one has already attained the fundamental anasrava-dhyana (無漏靜慮, undefiled dhyana) of the first dhyana. Therefore, the undefiled samadhi does not manifest in the preliminary stages of higher realms. Also, when perceiving external sounds while in samadhi, it should be understood that it is perceived through two ways: first, through the consciousness (vijnana) that discerns the object of focus (alambana) of the samadhi and various objects; second, through the ear consciousness (srotra-vijnana) that arises simultaneously with it. 'Abandoning eight through attainments' refers to the eight samapattis (samapatti, meditative attainments) that can abandon eight things. What are the eight? They are abandoning speech (vac), vitarka (尋, initial application of thought), joy (priti), and happiness (sukha), thereby attaining the samapattis of the four dhyanas. Abandoning the perception of form (rupa-samjna), the perception of space (akasa-samjna), the perception of consciousness (vijnana-samjna), and the perception of nothingness (akimcanya-ayatana-samjna), thereby attaining the samapattis of the four formless realms (arupa-samapatti).
Furthermore, the verse states:
'Dwelling in ease in the present life, Able to enter into direct realization, Praising and speaking of the liberation of perception, Know that there are four causes.'
The Treatise states: Only the various dhyanas (禪定) have the nature of 'dwelling in ease in the present life' (drsta-dharma-sukha-vihara) because they possess both physical ease (kaya-sukha) and mental ease (citta-sukha). The formless samadhis (arupa-samapatti) do not have physical ease. Moreover, one can enter into direct realization (abhisamaya) by relying on dhyana, but not on formless samadhis, because the vipassana (毗缽舍那, insight meditation) of the various dhyanas is extremely powerful. Furthermore, those who cultivate dhyana and various samadhis praise and speak of the states of entering and exiting (anuloma-pratiloma) the formless liberation (arupa-vimoksa) because it is extremely tranquil. Also, various non-Buddhist practitioners (tirthika) develop the perception of liberation regarding formless samadhis, and therefore often praise and speak of it. Moreover, liberation based on samadhi with perception (saṃjñā-samāpatti) can exhaust all defilements, and even the samadhi of nothingness (ākiṃcanyāyatana-samāpatti) is extremely powerful. Therefore, the Bhagavan (薄伽梵, the Blessed One, Buddha) said that one can only comprehend and penetrate through samapatti with perception, and not in other realms. The 'four causes' refer to the various samapattis that can serve as the underlying causes for the four states such as 'dwelling in ease in the present life,' and they should be understood in order.
Furthermore, the verse states:
'Know that relish, etc., are Ten kinds, six kinds, and three kinds, Regression, continuity, obstruction, cure, Each has various differences.'
The Treatise states: Relish (asvada, enjoyment of samadhi), association (samprayukta, associated with samadhi), purity (parisuddha, pure), and undefiled (anasrava, without defilements) are the three types of dhyana. It should be known that they have ten kinds, six kinds, and three kinds respectively. What are the ten kinds? As stated in the Sangrahavastu (攝事品, Compendium of Topics).
品已說。云何六種。謂六種清凈。一引發清凈。二上練清凈。三后得清凈。四垢染清凈。五攝清凈。六堪任清凈。云何三種。謂出世間無漏。離系無漏。后得無漏。
又從離欲退彼相續彼障治應知。各有多種。謂或由依止不平等故退。謂如有一遭于重疾退失於定。如尊者伐勒迦梨說。我今於此三摩地不能證入。將無於此三摩地由多粗重故而退失耶。又如有一為性多粗重。由宿習故。由此多粗重故退三摩地。或由境界勝妙故退。謂如有一得勝妙境界現前故退失定。如聞有外道仙人乃至得非想非非想處定。由觸可愛妙色少女身故退失彼定。或由敬養故退。謂如有一現前獲得勝妙敬養便退失定。如天與等或由輕毀故退。謂如有一被他瞋毀訶責便退失定。如諸外仙瞋忿退已行諸惡咒或由憍慢故退。謂如有一因所得定自舉陵他退失於定。或由增上慢故退。謂如有一于所未得定起。已得增上慢故退所得定。或由不作意故退。謂如有一先由如是諸行狀相得入諸定。彼於後時更不思惟此行狀相故退失於定。或由不純熟故退。謂如有一修習始業創發善品。或由自煩惱多現在前故退失定。謂如有一愛上靜慮乃至疑上靜慮故退失定。或由壽盡福盡業盡故退。謂如有一從上地生處捨命墮下地生。複次若下品煩惱下品善根補特伽羅。由多剎
【現代漢語翻譯】 現代漢語譯本：
已經講完了品類。什麼是六種清凈呢？指的是六種清凈：第一是引發清凈，第二是上練清凈，第三是后得清凈，第四是垢染清凈，第五是攝清凈，第六是堪任清凈。什麼是三種無漏呢？指的是出世間無漏，離系無漏，后得無漏。 又從離欲退失禪定，以及與此相關的相續和障礙的對治，應當瞭解。這些退失各有多種原因。或者由於依止不平等而退失，例如，有的人遭遇重病而退失禪定，就像尊者伐勒迦梨所說：『我現在無法證入這種三摩地，難道是因為我身體過於粗重而退失了這種三摩地嗎？』又如有人天生就比較粗重，由於過去的習氣，因此因為身體粗重而退失三摩地。或者由於境界過於殊勝美妙而退失，例如，有的人因為殊勝美妙的境界現前而退失禪定，就像聽說有外道仙人，乃至證得非想非非想處定，因為接觸到可愛美妙的少女身體而退失了禪定。或者由於受到過度的尊敬供養而退失，例如，有的人因為獲得殊勝的尊敬供養而退失禪定，如同天人一般。或者由於受到輕視譭謗而退失，例如，有的人被他人嗔恨譭謗呵責而退失禪定，如同那些外道仙人，因為嗔怒而退失禪定后，施行各種惡毒的咒語。或者由於驕慢而退失，例如，有的人因為自己獲得的禪定而自高自大，輕視他人，從而退失禪定。或者由於增上慢而退失，例如，有的人對於自己尚未獲得的禪定，生起已經獲得的增上慢，從而退失已經獲得的禪定。或者由於不作意而退失，例如，有的人先前通過某些行為和狀態而進入禪定，後來不再思惟這些行為和狀態，從而退失禪定。或者由於不純熟而退失，例如，有的人修習剛剛開始，才開始產生善法。或者由於自身的煩惱過多地現前而退失禪定，例如，有的人貪愛上靜慮，乃至懷疑上靜慮，從而退失禪定。或者由於壽命耗盡、福報耗盡、業力耗盡而退失，例如，有的人從上地轉生處捨棄生命，墮落到下地轉生。再者，如果是下品煩惱、下品善根的補特伽羅（person），由於許多剎那
【English Translation】 English version:
The categories have been explained. What are the six kinds? They refer to the six kinds of purity: first, the purity of origination; second, the purity of superior practice; third, the purity of subsequent attainment; fourth, the purity from defilements; fifth, the purity of gathering; and sixth, the purity of fitness. What are the three kinds of non-outflow? They refer to the supramundane non-outflow, the detached non-outflow, and the subsequent attainment non-outflow. Furthermore, one should understand the regression from detachment, the continuum related to it, and the antidotes to the obstacles. These regressions each have various causes. Either one regresses due to relying on inequality, for example, someone who suffers from a serious illness and loses their samadhi (concentration). As the Venerable Vakkali said, 'I am now unable to enter this samadhi; could it be that I have lost this samadhi due to my body being too coarse?' Or, someone may be naturally coarse due to past habits, and thus lose samadhi due to this coarseness. Or, one may regress due to the excellence and beauty of the object, for example, someone who loses their samadhi because an excellent and beautiful object appears before them, as it is heard that a non-Buddhist ascetic, even having attained the state of neither perception nor non-perception, lost that samadhi because of touching the lovely and beautiful body of a young girl. Or, one may regress due to excessive respect and veneration, for example, someone who loses their samadhi because they receive excellent respect and veneration, like a deva (god). Or, one may regress due to being despised and reviled, for example, someone who loses their samadhi because they are hated, reviled, and scolded by others, like those non-Buddhist ascetics who, having regressed from samadhi due to anger, perform various evil spells. Or, one may regress due to pride, for example, someone who becomes arrogant and looks down on others because of the samadhi they have attained, and thus loses their samadhi. Or, one may regress due to increased pride, for example, someone who develops increased pride in having attained a samadhi that they have not yet attained, and thus loses the samadhi they have already attained. Or, one may regress due to non-attention, for example, someone who previously entered samadhi through certain actions and states, but later no longer contemplates these actions and states, and thus loses their samadhi. Or, one may regress due to immaturity, for example, someone who is just beginning to practice and is just beginning to generate good qualities. Or, one may lose their samadhi because their own afflictions are excessively present, for example, someone who is attached to the upper dhyanas (meditative states), or even doubts the upper dhyanas, and thus loses their samadhi. Or, one may regress due to the exhaustion of lifespan, the exhaustion of merit, or the exhaustion of karma, for example, someone who abandons their life in an upper realm and falls to a lower realm. Furthermore, if a person (pudgala) has inferior afflictions and inferior roots of virtue, due to many moments
那用功方退。由多剎那用功方得入定。若下品煩惱上品善根補特伽羅。由多剎那用功方退。由一剎那速得入定。若上品煩惱下品善根補特伽羅。由一剎那速退失定。多念用功方能入定。若上品煩惱上品善根補特伽羅。由一剎那速退失定。由一剎那速能入定。複次頌曰。
利根及生轉 當知無有退 依下地發定 離欲後生故
論曰。如是退定利根者無。若轉易生雖鈍根者亦無有退。又靜慮等定必先依下地發起。以先於此間入定然後生彼。何以故。要先離欲者后時得生彼故。如是已說依止抉擇。覺分抉擇今當說。頌曰。
依二乘大乘 由二十七相 正方便當知 建立於覺分
論曰。依聲聞獨覺二乘及依大乘建立覺分。由二十七種相正方便應知。何等名為二十七種正方便。謂系屬所緣正觀方便。舍離染污攝凈方便。修治內心調順方便。引發出世正法方便。彼無間缺方便。真實現覺方便。證余寂滅方便。入所知方便。入斷方便。通達不凈無樂有苦方便。學圓滿方便。于境無散觀察方便。聖教不壞方便。攝智所知彼果方便。愿方便。悲愍有情方便。修治智方便。法現觀方便。能治所治進趣方便。福德資糧積集方便。成熟有情方便。攝一切菩薩道方便。引發威德方便。引發言教方便。廣大甚深心
【現代漢語翻譯】 現代漢語譯本：如果一個人用功後退步，那是因為他需要經過許多剎那的用功才能入定。如果一個人是下品煩惱、上品善根的補特伽羅（人），他需要經過許多剎那的用功才會退步，但只需一個剎那就能迅速入定。如果一個人是上品煩惱、下品善根的補特伽羅，他只需一個剎那就會迅速退失禪定，需要多次用功才能入定。如果一個人是上品煩惱、上品善根的補特伽羅，他只需一個剎那就會迅速退失禪定，但也只需一個剎那就能迅速入定。此外，頌文說： 『利根及生轉，當知無有退，依下地發定，離欲後生故。』 論述說：像這樣，退失禪定的情況不會發生在利根者身上。如果是轉生者，即使是鈍根者也不會退失禪定。而且，靜慮等禪定必定先依下地發起，因為先在此處入定，然後才能生到彼處。為什麼呢？因為必須先離欲，之後才能生到彼處。以上已經說了依止的抉擇，現在應當說覺分的抉擇。頌文說： 『依二乘大乘，由二十七相，正方便當知，建立於覺分。』 論述說：依據聲聞、獨覺二乘以及大乘來建立覺分，應當知道是通過二十七種相的正方便。什麼叫做二十七種正方便呢？就是系屬所緣的正觀方便，舍離染污、攝取清凈的方便，修治內心、調順的方便，引發出世正法的方便，彼無間缺的方便，真實現覺的方便，證余寂滅的方便，入所知的方便，入斷的方便，通達不凈、無樂、有苦的方便，學習圓滿的方便，于境無散亂的觀察方便，聖教不壞的方便，攝取智所知及其果的方便，愿方便，悲愍有情的方便，修治智的方便，法現觀的方便，能治所治的進趣方便，福德資糧積集的方便，成熟有情的方便，攝取一切菩薩道的方便，引發威德的方便，引發言教的方便，廣大甚深心。
【English Translation】 English version: If one regresses after effort, it is because it takes many kshanas (moments) of effort to enter samadhi (meditative state). If a person is a pudgala (individual) with inferior kleshas (afflictions) and superior roots of virtue, it takes many kshanas of effort to regress, but only one kshana to quickly enter samadhi. If a person is a pudgala with superior kleshas and inferior roots of virtue, it only takes one kshana to quickly lose samadhi, and it takes many thoughts of effort to enter samadhi. If a person is a pudgala with superior kleshas and superior roots of virtue, it only takes one kshana to quickly lose samadhi, but it also only takes one kshana to quickly enter samadhi. Furthermore, the verse says: 'Sharp faculties and rebirth, know that there is no regression, depending on the lower ground to develop samadhi, because one is born there after leaving desire.' The treatise says: Thus, regression from samadhi does not occur for those with sharp faculties. If one is reborn, even those with dull faculties do not regress. Moreover, dhyana (meditation) and other samadhis must first arise depending on the lower ground, because one first enters samadhi here and then is born there. Why? Because one must first leave desire, and then one can be born there. The determination of reliance has been explained. Now, the determination of bodhyangas (factors of enlightenment) will be explained. The verse says: 'Depending on the Two Vehicles and the Great Vehicle, through twenty-seven aspects, the right means should be known, establishing the bodhyangas.' The treatise says: The bodhyangas are established based on the Sravaka (Hearer), Pratyekabuddha (Solitary Buddha) Two Vehicles and the Mahayana (Great Vehicle). It should be known that there are twenty-seven kinds of right means. What are these twenty-seven kinds of right means? They are: the means of right contemplation that belongs to the object of focus, the means of abandoning defilements and embracing purity, the means of cultivating the mind and making it harmonious, the means of eliciting transcendental dharma (teachings), the means of uninterruptedness, the means of true and actual enlightenment, the means of realizing other quiescence, the means of entering the knowable, the means of entering cessation, the means of understanding impurity, no pleasure, and suffering, the means of learning perfection, the means of observing objects without distraction, the means of the indestructible holy teachings, the means of embracing the knowable of wisdom and its result, the means of aspiration, the means of compassion for sentient beings, the means of cultivating wisdom, the means of direct perception of the Dharma, the means of progressing towards what can be cured and what cures, the means of accumulating merit and resources, the means of maturing sentient beings, the means of embracing all the bodhisattva paths, the means of eliciting power and virtue, the means of eliciting teachings, and the vast and profound mind.
積習方便。遠離匱法業方便。安住有情涅槃二界方便。複次頌曰。
身等三差別 彼影像隨觀 由聞等三智 念法無迷惑
論曰。當知身等各有三種差別。身三種者。或有身份自性不凈如身內分。或有身份相似清凈如身皮分。或有身份變壞不凈。如命終已青瘀等身份。受有三種者。所謂苦樂不苦不樂。心有三種者。謂樂等。受相應法有三種者。謂黑白雜彼影像隨觀者。如尋思經說于彼身等影像隨觀。與所知事同分類故。名為影像。所言隨者。是相似義。又此隨觀即是三智。謂聞所生智。思所生智修所生智。如是三智由念力故。于彼增上緣修多羅等法無有迷惑。是故說名念住于身受心法。由念力住故。複次頌曰。
彼所治九種 作意當知二 修差別有三 二種無失壞
論曰。當知諸念住有九種所治障。一不厭離。二不作意。三止觀隨煩惱。四沉下。五不能堪忍。六于少劣知足。七忘失教授。八違犯戒行。九棄捨欲樂增上猛利諸妙善軛。又于修念住有二種作意。謂不緩作意。不染作意。經言。熾盛者此顯第一。正智憶念除世間貪憂者此顯第二。又此第二能除三種雜染。何者名為三種雜染。一犯戒因緣心生變悔。由此障故能令初時心不得定二內心惛略。由此障故雖已得定心於所緣忘失沉沒
。三外心散亂。由此障故雖證勝法而著世間名聞利養。或未能證勝進之法心生憂惱。修差別有三者。修諸念住各有三種。謂于內外俱身等隨觀。又復于身或唯觀影像。或以影像比類于身。或復和合總觀。如於身三種如是乃至於法亦爾。又有二種于諸念住無有失壞。一初無失壞。謂不散亂。由此力故能善發起。二后無失壞。謂無增上慢。由此力故善修究竟。複次頌曰。
為斷于沉掉 相應道二種 觀察舍煩惱 及為盡三愛
論曰。于念住修位中。為斷沉掉故應修二種相應道。如比丘尼經及取自心相經說。云何比丘尼經說。如彼經言。為斷沉沒故應當思惟少分可愛清凈相貌。為斷掉動故復應略攝。云何取自心相經說。如彼經言。由不取自心相故令心沉沒。由取少分可愛外相故沈隨煩惱暫時斷息。然心未得定復更略攝其心。見沉沒過復取外相。見掉動過後復更取自心之相。爾時能斷沉掉隨煩惱心得正定。略攝其心取自心相。離沉掉故。
複次由相應道觀察故。能捨煩惱應知。如鷃經說。故彼經言。所言鷃者。喻行者心行非所行處者。喻彼行者思惟可愛境界。被鷂所執者。喻彼行者為貪纏所執。鷃怨訴者。喻彼行者心生變悔。暫放舍者。喻彼行者貪纏暫息。土塊者。喻五取蘊。大場壟者喻無常觀。窟穴
【現代漢語翻譯】 現代漢語譯本：三、外心散亂。由於這種障礙，即使證得了殊勝之法，也會執著於世間的名聞利養。或者未能證得更殊勝的法，心中產生憂愁煩惱。修習的差別有三種：修習各種念住各有三種。即對於內外、俱身等隨順觀察。又對於身體，或者只觀察影像，或者以影像比類于身體，或者和合起來總的觀察。如對於身體有三種，像這樣乃至對於法也是如此。又有兩種情況，對於各種念住沒有失壞。一是最初沒有失壞，即不散亂。由於這種力量，能夠很好地發起修習。二是後來沒有失壞，即沒有增上慢。由於這種力量，能夠很好地修習到究竟。再者，頌詞說： 『爲了斷除昏沉和掉舉， 相應的道有兩種。 觀察捨棄煩惱， 以及爲了滅盡三種愛。』 論述：在念住的修習位置中，爲了斷除昏沉和掉舉，應當修習兩種相應的道。如《比丘尼經》和《取自心相經》所說。什麼是《比丘尼經》所說？如該經所說：『爲了斷除昏沉，應當思維少分可愛清凈的相貌。爲了斷除掉舉，又應當略微收攝。』什麼是《取自心相經》所說？如該經所說：『由於不取自心之相，導致心昏沉。由於取少分可愛外相，昏沉隨煩惱暫時斷息。然而心未得定，又再次略微收攝其心。見到昏沉的過患，又取外相。見到掉舉的過患后，又再次取自心之相。』這時能夠斷除昏沉掉舉隨煩惱，心得到正定。略微收攝其心，取自心之相，遠離昏沉掉舉的緣故。 再者，由於相應道的觀察，能夠捨棄煩惱，應當知道。如《鷃（yàn）經》所說。所以該經說：『所說的鷃（一種小鳥），比喻修行者的心行於非所行之處。行非所行之處，比喻修行者思惟可愛的境界。被鷂（yào，一種猛禽）所執，比喻修行者被貪纏所執。鷃（yàn）怨訴，比喻修行者心生變悔。暫時放舍，比喻修行者貪纏暫時止息。土塊，比喻五取蘊（色、受、想、行、識五種構成有漏果報的蘊）。大場壟，比喻無常觀。窟穴
【English Translation】 English version: 3. External mind scattered. Due to this obstacle, even if one attains the supreme Dharma, one will be attached to worldly fame, gain, and offerings. Or, failing to attain more advanced Dharma, one's mind will generate sorrow and vexation. There are three kinds of differences in cultivation: each of the mindfulness practices has three aspects. That is, observing internally, externally, and both internally and externally, such as the body, etc., in accordance with the conditions. Furthermore, regarding the body, one may only observe the image, or compare the image to the body, or combine and observe it as a whole. Just as there are three aspects for the body, so it is even for the Dharma. There are also two situations where there is no deterioration in the various mindfulness practices. The first is that there is no deterioration from the beginning, which means not being scattered. Due to this power, one can skillfully initiate cultivation. The second is that there is no deterioration later, which means not having excessive pride. Due to this power, one can skillfully cultivate to the end. Furthermore, the verse says: 『To sever torpor and agitation, There are two corresponding paths. Observing and abandoning afflictions, And to exhaust the three loves.』 Treatise: In the position of cultivating mindfulness, in order to sever torpor and agitation, one should cultivate two corresponding paths. As stated in the Bhikshuni Sutra (Sutra for Nuns) and the Taking the Image of One's Own Mind Sutra. What does the Bhikshuni Sutra say? As that sutra says: 『To sever torpor, one should contemplate a small portion of a lovely and pure appearance. To sever agitation, one should slightly gather oneself.』 What does the Taking the Image of One's Own Mind Sutra say? As that sutra says: 『Because one does not take the image of one's own mind, it causes the mind to become torpid. Because one takes a small portion of a lovely external appearance, the secondary afflictions of torpor are temporarily ceased. However, the mind has not attained samadhi, so one slightly gathers the mind again. Seeing the fault of torpor, one takes the external appearance again. After seeing the fault of agitation, one takes the image of one's own mind again.』 At this time, one can sever the secondary afflictions of torpor and agitation, and the mind attains right concentration. Slightly gathering the mind and taking the image of one's own mind, one is separated from torpor and agitation. Furthermore, due to the observation of the corresponding path, one can abandon afflictions, it should be known. As stated in the Sparrow Sutra. Therefore, that sutra says: 『The so-called sparrow (a small bird), is a metaphor for the practitioner's mind acting in a place where it should not act. Acting in a place where it should not act is a metaphor for the practitioner contemplating lovely realms. Being seized by the hawk (a bird of prey), is a metaphor for the practitioner being seized by the entanglement of greed. The sparrow complaining, is a metaphor for the practitioner's mind generating change and regret. Temporarily releasing, is a metaphor for the practitioner's entanglement of greed temporarily ceasing. The clod of earth, is a metaphor for the five aggregates of grasping (skandhas) (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute conditioned existence). The large field ridge, is a metaphor for the contemplation of impermanence. The cave
者喻通達真如觀。喚鷂子者喻觀察作意鷂迅來者喻彼貪纏將現在前。入窟穴者喻思惟真如觀。鷂自苦害者喻隨眠斷。
複次此相應道當知能盡三愛。謂助伴愛。利養愛。後有愛。為對治此故顯我與法無有差別。複次頌曰。
為斷增上慢 味所依顛倒 及三心趣入 修習于念住
論曰。為欲對治增上慢故。為欲對治愛味所依定故。及為對治四顛倒故。修習念住。為對治增上慢者。如經說。唯應於此身受心法若住憶念。乃至或唯有智。或唯有見。或唯繫念。此增上慢有二種。謂于未斷身等粗重障起。及於未圓滿止觀俱品治起。為對治愛味所依定者。如經說。無所依止故。為對治顛倒故者。如經說。于諸世間無少執取。由顛倒斷故。更不復執少五取蘊為常為樂為我為凈。又為三心趣入修習念住應知。謂遊行聚落時心趣于出。住憒鬧時心趣遠離。處於靜室心趣涅槃。又趣出生死趣離煩惱樂寂滅故心趣涅槃。
顯揚聖教論卷第十九 大正藏第 31 冊 No. 1602 顯揚聖教論
顯揚聖教論卷第二十
無著菩薩造
三藏法師玄奘奉 詔譯攝勝抉擇品第十一之四
如是已說覺分抉擇。補特伽羅勝抉擇今當說。頌曰。
由根等差別 建立五唯二 假設五應
【現代漢語翻譯】 現代漢語譯本：用獵人比喻通達真如觀的人。『喚鷂子』比喻觀察作意，『鷂迅來』比喻貪慾的煩惱即將出現。『入窟穴』比喻思惟真如觀。『鷂自苦害』比喻隨眠（煩惱的潛在狀態）斷除。
其次，應當知道，與此相應的道能夠斷盡三種愛：即助伴愛、利養愛和後有愛。爲了對治這些，所以顯示『我』與『法』沒有差別。其次，頌文說：
『為斷增上慢，味所依顛倒，及三心趣入，修習于念住。』
論中說：爲了對治增上慢的緣故，爲了對治愛味所依的禪定，以及爲了對治四種顛倒的緣故，修習念住。爲了對治增上慢，如經文所說：『唯應於此身、受、心、法若住憶念，乃至或唯有智，或唯有見，或唯繫念。』這種增上慢有兩種，即對於未斷除的身等粗重障礙而生起，以及對於未圓滿的止觀雙運的品類而生起。爲了對治愛味所依的禪定，如經文所說：『無所依止故。』爲了對治顛倒，如經文所說：『于諸世間無少執取。』由於顛倒斷除的緣故，不再執取少許五取蘊為常、為樂、為我、為凈。又爲了三種心趣入而修習念住，應當知道。即在**聚落時，心趣向于出離；住在喧鬧的地方時，心趣向于遠離；處於靜室時，心趣向于涅槃。又趣向出生死，趣向脫離煩惱的安樂寂滅，所以心趣向于涅槃。
《顯揚聖教論》卷第十九 大正藏第 31 冊 No. 1602 《顯揚聖教論》
《顯揚聖教論》卷第二十
無著菩薩造
三藏法師玄奘奉 詔譯《攝勝抉擇品》第十一之四
如是已說覺分抉擇。補特伽羅（Pudgala，人）勝抉擇今當說。頌曰：
『由根等差別，建立五唯二，假設五應』
【English Translation】 English version: The one who uses the hunter as a metaphor understands the contemplation of Suchness (Tathata). 'Calling the hawk' is a metaphor for observing mental activity (Manasikara), and 'the hawk coming swiftly' is a metaphor for the imminent appearance of the defilement of greed (Tanha). 'Entering the cave' is a metaphor for contemplating the view of Suchness. 'The hawk harming itself' is a metaphor for the cutting off of latent tendencies (Anusaya).
Furthermore, it should be known that the path corresponding to this is capable of exhausting three kinds of craving: namely, craving for companions, craving for gain, and craving for future existence (Bhava-tanha). In order to counteract these, it is shown that there is no difference between 'self' and 'dharma'. Furthermore, the verse says:
'To cut off conceit (Adhimana), the perversions based on attachment to taste (Asvada), and the three kinds of mental inclinations, cultivate mindfulness (Smrti).'
The treatise says: In order to counteract conceit, in order to counteract the samadhi (meditative state) based on attachment to taste, and in order to counteract the four perversions (Viparyasa), cultivate mindfulness. In order to counteract conceit, as the sutra says: 'One should only dwell in mindfulness of this body, feeling, mind, and dharma, even to the point of only having wisdom, only having vision, or only having mindfulness.' This conceit is of two kinds: namely, that which arises from the un-abandoned coarse obstacles of the body, etc., and that which arises from the unfulfilled qualities of both cessation (Samatha) and insight (Vipassana). In order to counteract the samadhi based on attachment to taste, as the sutra says: 'Because there is no basis for attachment.' In order to counteract the perversions, as the sutra says: 'In all the worlds, there is no grasping.' Because the perversions are cut off, one no longer grasps even a little of the five aggregates of clinging (Panca-upadanaskandha) as permanent, as pleasurable, as self, or as pure. Also, in order to cultivate mindfulness for the sake of the three kinds of mental inclinations, it should be known. That is, when in a **village, the mind inclines towards renunciation; when dwelling in a noisy place, the mind inclines towards seclusion; when dwelling in a quiet room, the mind inclines towards Nirvana. Also, inclining towards escaping birth and death, inclining towards the blissful quiescence of liberation from afflictions, therefore the mind inclines towards Nirvana.
《Yogacarabhumi-sastra》 Scroll 19 Taisho Tripitaka Volume 31, No. 1602 《Yogacarabhumi-sastra》
《Yogacarabhumi-sastra》 Scroll 20
Composed by Bodhisattva Asanga
Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter Eleven, Section Four: 'Compendium of Ascertainments'
Thus, the ascertainment of the factors of enlightenment has been explained. Now, the superior ascertainment of the Pudgala (person) will be explained. The verse says:
'Due to the differences in faculties, etc., five are established as only two; five should be assumed.'
知 三事成圓滿
論曰。當知由根等差別故建立五種唯二。如經中說。由緣唯二根故唯二作意可知。緣唯二作意故唯二修可知。緣唯二修故唯二行可知。緣唯二行故唯二補特伽羅可知。行者謂修所引習氣。又假設補特伽羅應知。由五種因。一由種性故。謂可救不可救。二由趣入故。謂聲聞乘等。三由學故。謂學無學。四由得故。謂住四果及三向。五由過失功德故。謂有障無障具縛不具縛。又由三事故建立三滿。一根滿。謂不動法。二定滿。謂得滅定。三果滿。謂阿羅漢。
如是已說補特伽羅抉擇。果事抉擇今當說。頌曰。
證轉依不起 二因果無退 三因故斷常 三果三因記
論曰。由證轉依故諸煩惱不起。當知轉依說名為斷。又由二種因故果無有退。謂若未永害煩惱種子證阿羅漢。不應道理故。若已永害煩惱種子即應煩惱必定不生。種因無故。又三因緣故斷是常性。一無戲論故現見戲論。是無常性二清凈真如之所顯故。猶如真金調柔之性。三煩惱不生性。前後無別故。又三種果由三因故如來記別。一證凈記別。謂預流果。由得見道四證凈故。二喜處記別謂一來果。將得根本定已受少喜故。三隨念記別。謂不還果。已得根本定現見諸天眾與梵眾等共興言論隨念所求自乘功德。未圓滿故
【現代漢語翻譯】 現代漢語譯本 知 三事成圓滿
論曰：應當瞭解，由於根等差別，所以建立五種唯二。如經中所說：由於緣唯二根，所以唯二作意可以得知；由於緣唯二作意，所以唯二修可以得知；由於緣唯二修，所以唯二行可以得知；由於緣唯二行，所以唯二補特伽羅（pudgalas，人）可以得知。行者，指的是由修行所引發的習氣。另外，假設補特伽羅（pudgalas，人），應當瞭解由五種原因：一是由種性，即可以救度與不可救度；二是由趣入，即聲聞乘等；三是由學，即有學與無學；四是由得，即安住於四果以及三向；五是由過失功德，即有障礙與無障礙，具縛與不具縛。另外，由於三件事，所以建立三滿：一是根滿，即不動法；二是定滿，即得到滅盡定；三是果滿，即阿羅漢（arhat）。
如上已經說了補特伽羅（pudgalas，人）的抉擇，現在應當說果事的抉擇。頌曰：
證轉依不起，二因果無退，三因故斷常，三果三因記。
論曰：由於證得轉依，所以諸煩惱不再生起。應當瞭解，轉依被稱為『斷』。另外，由於兩種原因，果不會退轉：一是如果未永斷煩惱種子而證得阿羅漢（arhat），這是不合道理的；二是如果已經永斷煩惱種子，那麼煩惱必定不會再生起，因為種因已經沒有了。另外，由於三種因緣，『斷』是常性：一是沒有戲論，現見的戲論是無常性；二是由清凈真如所顯現，猶如真金的調柔之性；三是煩惱不生之性，前後沒有差別。另外，三種果由三種原因，如來（Tathagata）加以記別：一是證凈記別，即預流果（srota-apanna），由於得到見道的四種證凈；二是喜處記別，即一來果（sakrdagamin），將要得到根本定，已經領受少許喜悅；三是隨念記別，即不還果（anagamin），已經得到根本定，現見諸天眾與梵眾等共同興起言論，隨念所求的自身功德尚未圓滿。
【English Translation】 English version Knowing, three things become complete.
Treatise: It should be known that due to the differences in faculties (roots) and so on, five types of 'only two' are established. As it is said in the sutras: 'Because of the condition of only two faculties (roots), only two mental activities (作意, zuoyi) can be known. Because of the condition of only two mental activities, only two practices (修, xiu) can be known. Because of the condition of only two practices, only two conducts (行, xing) can be known. Because of the condition of only two conducts, only two pudgalas (補特伽羅, persons) can be known.' 'Conduct' refers to the habitual tendencies induced by practice. Furthermore, concerning the hypothetical pudgala (補特伽羅, person), it should be understood based on five reasons: first, due to nature, namely, those who can be saved and those who cannot; second, due to entering, namely, the sravaka-yana (聲聞乘, vehicle of hearers) and so on; third, due to learning, namely, those who are still learning and those who have completed learning; fourth, due to attainment, namely, those who abide in the four fruits and the three paths; fifth, due to faults and merits, namely, those with and without obstacles, those bound and unbound. Furthermore, due to three things, three kinds of completeness are established: first, completeness of faculties (roots), namely, the immovable dharma; second, completeness of samadhi (定, meditative concentration), namely, attaining cessation samadhi (滅定, mie ding); third, completeness of fruit, namely, an arhat (阿羅漢).
Having thus explained the determination of pudgalas (補特伽羅, persons), the determination of the matter of fruits will now be explained. The verse says:
'By realizing the transformation of the basis, afflictions do not arise; due to two causes, the fruit does not regress; due to three causes, cessation is permanent; three fruits are distinguished by three causes.'
Treatise: Because of realizing the transformation of the basis (轉依, zhuan yi), afflictions do not arise. It should be understood that 'transformation of the basis' is referred to as 'cessation'. Furthermore, due to two causes, the fruit does not regress: first, it is unreasonable for someone to realize arhatship (阿羅漢) without permanently destroying the seeds of afflictions; second, if the seeds of afflictions have been permanently destroyed, then afflictions will definitely not arise, because the causal seed is gone. Furthermore, due to three causes, 'cessation' is permanent: first, there is no fabrication; the fabrication that is directly seen is impermanent; second, it is manifested by pure suchness (真如, zhen ru), like the malleable nature of pure gold; third, it is the nature of non-arising of afflictions, with no difference between before and after. Furthermore, the Tathagata (如來) distinguishes three fruits due to three causes: first, the distinction of pure realization, namely, the srota-apanna (預流果, stream-enterer), due to attaining the four purities of realization of the path of seeing; second, the distinction of the place of joy, namely, the sakrdagamin (一來果, once-returner), who is about to attain the fundamental samadhi (定, meditative concentration) and has already experienced a little joy; third, the distinction of recollection, namely, the anagamin (不還果, non-returner), who has already attained the fundamental samadhi (定, meditative concentration), directly sees the assemblies of gods and brahmas engaging in discussions, and recollects the merits of their own vehicle that they seek, which are not yet complete.
。如是已說果事抉擇。功德抉擇今當說。頌曰。
建立諸功德 由十七增上 彼差別無邊 治所治障故
論曰。當知由十七種增上力故建立功德。一由愍有情增上故。謂四無量。二由六障凈增上故。謂解脫勝處遍處。此中解脫為方便由余故成滿。六障凈者。一變化障清凈。由前二解脫。二最極現法樂住障清凈。由第三解脫凈與不凈皆清凈顯現故。三往還障清凈。由第四解脫。四引無諍等聖功德障清凈。由第五解脫。五諸漏及有障清凈。由第六第七解脫。六寂靜最極住障清凈。當知由第八解脫。三由知時往增上故。謂無諍功德。四由觀察所知增上故。謂愿智。五由言教增上故。謂無礙解。六由六處善巧增上故。謂六神通六處善巧者。一引攝善巧。二審聽語言善巧。由此善巧以彼語言論難折伏為說正法。三欲解隨眠善巧。四來善巧。五往善巧。六解脫善巧。七由他信增上故。謂諸相好。八由三障清凈增上故。謂四種遍清凈。三障者。謂所依障。所緣障。心智障。九由一切問記增上故。謂諸力。十由摧伏一切他論增上故。謂諸無畏。十一由於所攝眾無偏黨增上故。謂諸不護。十二由能攝化徒眾增上故。謂諸念住。十三由於一切時顯現一切智者所作增上故。謂永拔習氣。十四由於所應化不過時增上故。謂無忘
【現代漢語翻譯】 現代漢語譯本：如是已說完果的抉擇。現在應當說功德的抉擇。頌詞說： 『建立諸功德，由十七增上，彼差別無邊，治所治障故。』 論述：應當知道，由於十七種增上力的緣故，才能建立功德。第一，由於憐憫有情眾生的增上力，即四無量心（慈、悲、喜、舍）。第二，由於六種障礙清凈的增上力，即解脫、勝處、遍處。這裡，解脫是方便，由其餘（勝處、遍處）才能成就圓滿。六種障礙清凈是指：一、變化障的清凈，由前二解脫（色解脫、無色解脫）實現；二、最極現法樂住障的清凈，由第三解脫（凈解脫）實現，因為凈與不凈都清凈顯現；三、往還障的清凈，由第四解脫（空無邊處解脫）實現；四、引發無諍等聖功德障的清凈，由第五解脫（識無邊處解脫）實現；五、諸漏及有障的清凈，由第六、第七解脫（無所有處解脫、非想非非想處解脫）實現；六、寂靜最極住障的清凈，應當知道由第八解脫（滅受想定解脫）實現。第三，由於知時前往的增上力，即無諍功德。第四，由於觀察所知的增上力，即愿智。第五，由於言教的增上力，即無礙解（詞無礙解、義無礙解、法無礙解、辯無礙解）。第六，由於六處善巧的增上力，即六神通。六處善巧是指：一、引攝善巧；二、審聽語言善巧，由此善巧，以彼語言論難折伏，為說正法；三、欲解隨眠善巧；四、來善巧；五、往善巧；六、解脫善巧。第七，由於他人信心的增上力，即諸相好（佛的三十二相和八十種好）。第八，由於三障清凈的增上力，即四種遍清凈。三障是指：所依障、所緣障、心智障。第九，由於一切問記的增上力，即諸力（如十力）。第十，由於摧伏一切其他論點的增上力，即諸無畏（四無畏）。第十一，由於對於所攝受的眾生沒有偏袒的增上力，即諸不護（三不護）。第十二，由於能夠攝受教化徒眾的增上力，即諸念住（四念住）。第十三，由於在一切時顯現一切智者所作的增上力，即永拔習氣。第十四，由於所應教化的人不會錯過時機的增上力，即無忘失法。
【English Translation】 English version: Thus, the ascertainment of the result has been explained. Now, the ascertainment of merit will be explained. The verse says: 'Establishing all merits, through seventeen enhancements, their differences are boundless, because they cure what is to be cured and the obstacles.' Commentary: It should be known that merits are established due to the seventeen kinds of enhancing forces. First, due to the enhancing force of compassion for sentient beings, namely the four immeasurables (loving-kindness, compassion, joy, and equanimity). Second, due to the enhancing force of purifying the six obstacles, namely the liberations, superiorities, and totalities. Here, liberation is a means, and it is fulfilled by the others (superiorities and totalities). The purification of the six obstacles refers to: 1. The purification of the obstacle of transformation, achieved by the first two liberations (liberation from form, liberation from formlessness). 2. The purification of the obstacle of the most extreme dwelling in happiness in the present life, achieved by the third liberation (pure liberation), because both purity and impurity appear purely. 3. The purification of the obstacle of going and returning, achieved by the fourth liberation (liberation from the sphere of infinite space). 4. The purification of the obstacle of generating noble qualities such as non-contention, achieved by the fifth liberation (liberation from the sphere of infinite consciousness). 5. The purification of the obstacles of outflows and existence, achieved by the sixth and seventh liberations (liberation from the sphere of nothingness, liberation from the sphere of neither perception nor non-perception). 6. The purification of the obstacle of the most extreme dwelling in tranquility, which should be known to be achieved by the eighth liberation (liberation from the cessation of feeling and perception). Third, due to the enhancing force of knowing the time to go, namely the merit of non-contention. Fourth, due to the enhancing force of observing what is to be known, namely the wisdom of aspiration. Fifth, due to the enhancing force of verbal instruction, namely unobstructed knowledge (unobstructed knowledge of words, unobstructed knowledge of meaning, unobstructed knowledge of dharma, unobstructed knowledge of eloquence). Sixth, due to the enhancing force of skill in the six places, namely the six superknowledges. Skill in the six places refers to: 1. Skill in attracting and gathering. 2. Skill in carefully listening to language; through this skill, one refutes and subdues with that language, and speaks the correct Dharma. 3. Skill in understanding the latent tendencies of desire. 4. Skill in coming. 5. Skill in going. 6. Skill in liberation. Seventh, due to the enhancing force of others' faith, namely the signs and marks (the thirty-two major marks and eighty minor marks of a Buddha). Eighth, due to the enhancing force of purifying the three obstacles, namely the four kinds of pure totalities. The three obstacles refer to: the obstacle of the basis, the obstacle of the object, and the obstacle of mind and intellect. Ninth, due to the enhancing force of all questions and answers, namely the powers (such as the ten powers). Tenth, due to the enhancing force of subduing all other arguments, namely the fearlessnesses (four fearlessnesses). Eleventh, due to the enhancing force of having no partiality towards the disciples one gathers, namely the non-protections (three non-protections). Twelfth, due to the enhancing force of being able to gather and transform disciples, namely the mindfulnesses (four mindfulnesses). Thirteenth, due to the enhancing force of manifesting at all times what is done by an all-knowing one, namely the permanent eradication of habitual tendencies. Fourteenth, due to the enhancing force of those who should be taught not missing the opportunity, namely non-forgetfulness.
失法。十五由日夜六反觀察世間增上故。謂大悲。十六由超過聲聞獨覺增上故。謂諸不共佛法。十七由成諸如來所作事增上故。謂一切種妙智。又此諸功德對治所治障差別故。當知無邊差別。複次頌曰。
思惟義樂苦 作意及安住 艱難與相貌 殊特非殊特
論曰。彼諸功德。若所對治。若能對治。皆應思惟。云何思惟。所謂若義若樂若苦若作意若安住若艱難若相貌若殊特非殊特。
此中思惟義者。謂慧到彼岸義所攝諸句有五種所為義。一為于說者起恭敬義。二為攝眾義。三為于言教起尊重義。四為敘述事義。五為于真實義教起多所作義。
又一切法有三種義。謂能增益義。所增益義。及法性義。如色有三種能增益色所增益色及色法性。如是一切處應知。
復有三輪理趣義宣說諸法。謂依世俗諦理趣。宣說作者。宣說作具。宣說作業。如施者施行受施物者。謂能行施者由此行施及施物受者。如是一切處應知。
復有四種理趣言教義。一差別理趣言教。二建立理趣言教。三無異理趣言教。四無作用理趣言教。此中差別理趣者。謂色乃至一切種智性差別。建立理趣者。謂五種建立。一趣入建立。二教授建立。三學建立。四證得建立。五過失功德建立。無異理趣者。有六種。一有
【現代漢語翻譯】 現代漢語譯本 失法（Śīla-vipatti）：十五，由於日夜六時不斷觀察世間而增長，這指的是大悲（Mahākaruṇā）。十六，由於超過聲聞（Śrāvaka）和獨覺（Pratyekabuddha）而增長，這指的是諸不共佛法（Āveṇika-dharma）。十七，由於成就諸如來（Tathāgata）所作之事而增長，這指的是一切種妙智（Sarvākāra-jñāna）。此外，這些功德由於對治所要對治的障礙的差別，應當知道有無邊的差別。再次，頌曰：
『思惟義樂苦，作意及安住，艱難與相貌，殊特非殊特。』
論曰：彼諸功德，無論是所對治，還是能對治，都應當思惟。如何思惟？就是思惟義、樂、苦、作意、安住、艱難、相貌、殊特和非殊特。
此中思惟義者，指的是慧到彼岸（Prajñāpāramitā）的意義所包含的諸句有五種所為義：一是爲了對說者生起恭敬義；二是爲了攝受大眾義；三是爲了對言教生起尊重義；四是爲了敘述事義；五是爲了對真實義教生起多所作義。
又一切法有三種義：即能增益義、所增益義和法性義。例如色（Rūpa）有三種，即能增益色、所增益色以及色法性。像這樣，一切處都應當知道。
又有三輪理趣義宣說諸法：即依靠世俗諦（Saṃvṛti-satya）理趣，宣說作者、宣說作具、宣說作業。例如施者（Dāna-pati）施行（Dāna）受施物者（Dāna-grahī），指的是能行施者由此行施以及施物受者。像這樣，一切處都應當知道。
復有四種理趣言教義：一、差別理趣言教；二、建立理趣言教；三、無異理趣言教；四、無作用理趣言教。此中差別理趣者，指的是色乃至一切種智（Sarvākāra-jñāna）的自性差別。建立理趣者，指的是五種建立：一、趣入建立；二、教授建立；三、學建立；四、證得建立；五、過失功德建立。無異理趣者，有六種：一、有
【English Translation】 English version Loss of Dharma (Śīla-vipatti): Fifteen, it increases due to observing the world six times day and night, which refers to Great Compassion (Mahākaruṇā). Sixteen, it increases due to surpassing Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), which refers to the unique Buddha-dharmas (Āveṇika-dharma). Seventeen, it increases due to accomplishing the deeds of all Tathāgatas (Tathāgata), which refers to All-Knowing Wisdom (Sarvākāra-jñāna). Furthermore, these merits, due to the difference in the obstacles they counteract, should be understood as having boundless differences. Again, the verse says:
'Think of meaning, joy, suffering, attention, and abiding, difficulty and appearance, distinct and non-distinct.'
The Treatise says: All those merits, whether they are what is to be counteracted or what can counteract, should be contemplated. How to contemplate? That is, contemplate meaning, joy, suffering, attention, abiding, difficulty, appearance, distinctness, and non-distinctness.
Here, 'thinking of meaning' refers to the sentences contained in the meaning of the Perfection of Wisdom (Prajñāpāramitā), which have five purposes: first, to generate respect for the speaker; second, to gather the assembly; third, to generate respect for the teachings; fourth, to narrate the events; fifth, to generate many deeds for the teachings of the true meaning.
Furthermore, all dharmas have three meanings: the meaning of being able to increase, the meaning of being increased, and the meaning of the nature of dharma. For example, form (Rūpa) has three types: that which can increase form, that which is increased by form, and the nature of form. Likewise, it should be known in all places.
Moreover, there are three wheels of reasoning that explain the dharmas: that is, relying on the reasoning of conventional truth (Saṃvṛti-satya), explaining the agent, explaining the means, and explaining the action. For example, the giver (Dāna-pati) performs giving (Dāna) to the recipient of the gift (Dāna-grahī), which refers to the giver performing giving and the recipient receiving the gift. Likewise, it should be known in all places.
Furthermore, there are four types of reasoning in teachings: first, the reasoning of difference; second, the reasoning of establishment; third, the reasoning of non-difference; fourth, the reasoning of non-action. Among these, the reasoning of difference refers to the difference in the nature of form up to all-knowing wisdom (Sarvākāra-jñāna). The reasoning of establishment refers to five types of establishment: first, the establishment of entering; second, the establishment of instruction; third, the establishment of learning; fourth, the establishment of attainment; fifth, the establishment of faults and merits. The reasoning of non-difference has six types: first, existence.
非有無異。謂色與色空性。如是一切處應知。二更互無異。謂諸蘊更互相望。如是一切處應知。三世無異。謂於前際觀中后際。如是一切處應知。四補特伽羅無異。謂諸有情展轉相望。五障治無異。謂常無常乃至流轉寂滅。六文字無異。謂名身等。無作用理趣者。謂三輪清凈。隨於諸處無有作者真實可得。無有作具亦無作業。無有補特伽羅能說無法可說。無補特伽羅能學無法可學。無補特伽羅能證無法可證。無補特伽羅能住過失及與功德。亦無所住無取無法。如是一切。
復有二種無量義。一發起問論無量。二回向無所得無量。
又為對治三種處所故。說不應住色義。乃至不應住一切法義。三種處所者。一執著處所。二隨轉處所。三戲論慧行處所。
復有三種無相義。一無體無相。二非彼體無相。三不顯現無相。如無相。如是無性無自體不生不滅無所執著無所為作無所攝受應知亦爾。
復有三種有所得義。一事有所得。二有所得有所得。三無所得有所得。如有所得。如是有執著為作戲論取見計執應知亦爾。
復有三種有所得義。一自體有所得。二不遠離有所得。三不推析有所得。復有三種無所得義。一自體無所得。二遠離無所得。三推析無所得。如無所得。如是空無執著無為作無戲論
【現代漢語翻譯】 現代漢語譯本 『非有無異』，是指色（Rupa，物質）與色的空性（Sunyata，空虛性）沒有差別。像這樣，在一切處都應當瞭解。『二更互無異』，是指諸蘊（Skandha，五蘊）互相觀望沒有差別。像這樣，在一切處都應當瞭解。『三世無異』，是指在前際（過去）觀照中際（現在）和后際（未來）。像這樣，在一切處都應當瞭解。『四補特伽羅（Pudgala，人我）無異』，是指諸有情（Sattva，眾生）輾轉相望。『五障治無異』，是指常與無常，乃至流轉與寂滅。『六文字無異』，是指名身等。『無作用理趣』是指三輪清凈（Tri-mandala-parisuddhi，施者、受者和施物皆空的清凈狀態），無論在什麼地方都沒有作者真實可得，沒有作具，也沒有作業，沒有補特伽羅能說，沒有法可說，沒有補特伽羅能學，沒有法可學，沒有補特伽羅能證，沒有法可證，沒有補特伽羅能安住過失及與功德，也沒有所住，沒有取，沒有法。像這樣的一切。
又有兩種無量義：一是發起問論無量，二是迴向無所得無量。
又爲了對治三種處所，所以說不應住色義，乃至不應住一切法義。三種處所是：一執著處所，二隨轉處所，三戲論慧行處所。
又有三種無相義：一無體無相，二非彼體無相，三不顯現無相。如無相，如是無性、無自體、不生、不滅、無所執著、無所為作、無所攝受，應當瞭解也是這樣。
又有三種有所得義：一事有所得，二有所得有所得，三無所得有所得。如有所得，如是有執著、為作、戲論、取見、計執，應當瞭解也是這樣。
又有三種有所得義：一自體有所得，二不遠離有所得，三不推析有所得。又有三種無所得義：一自體無所得，二遠離無所得，三推析無所得。如無所得，如是空、無執著、無為作、無戲論。
【English Translation】 English version 'Non-being and being are not different.' This refers to form (Rupa, matter) and the emptiness (Sunyata, voidness) of form being no different. Thus, this should be understood in all places. 'Two, mutual difference is not different,' refers to the aggregates (Skandha, five aggregates) mutually regarding each other as not different. Thus, this should be understood in all places. 'Three, the three times are not different,' refers to observing the past (former limit), present (middle limit), and future (later limit). Thus, this should be understood in all places. 'Four, the person (Pudgala, individual) is not different,' refers to sentient beings (Sattva, beings) regarding each other in turn. 'Five, obstacles and remedies are not different,' refers to permanence and impermanence, and even samsara and nirvana. 'Six, words are not different,' refers to name-body, etc. 'The principle of no action' refers to the purity of the three wheels (Tri-mandala-parisuddhi, the purity where the giver, receiver, and gift are all empty), in all places there is no real attainable agent, no instrument, and no action. There is no person who can speak, and no dharma that can be spoken. There is no person who can learn, and no dharma that can be learned. There is no person who can realize, and no dharma that can be realized. There is no person who can abide in faults and merits, nor is there anything to abide in, nothing to grasp, and no dharma. All is like this.
Furthermore, there are two kinds of immeasurable meanings: first, the immeasurable arising of questions and discussions; second, the immeasurable dedication to non-attainment.
Furthermore, in order to counteract three kinds of places, it is said that one should not abide in the meaning of form, and even that one should not abide in the meaning of all dharmas. The three places are: first, the place of attachment; second, the place of following transformation; third, the place of playful wisdom activity.
Furthermore, there are three kinds of signlessness: first, signlessness of no substance; second, signlessness of not being that substance; third, signlessness of non-manifestation. As with signlessness, so too should it be understood that there is no nature, no self-nature, no birth, no death, no attachment, no action, and no acceptance.
Furthermore, there are three kinds of meanings of something attained: first, something attained in terms of an object; second, something attained in terms of something attained; third, something attained in terms of non-attainment. As with something attained, so too should it be understood that there is attachment, action, playfulness, grasping views, and clinging.
Furthermore, there are three kinds of meanings of something attained: first, something attained in terms of self-nature; second, something attained in terms of non-separation; third, something attained in terms of non-analysis. Furthermore, there are three kinds of meanings of non-attainment: first, non-attainment of self-nature; second, non-attainment of separation; third, non-attainment of analysis. As with non-attainment, so too is emptiness, non-attachment, non-action, and non-playfulness.
無取無見無計執應知亦爾。復有三種無所得義。一有性無所得。二彼體無所得。三不顯現無所得。無所得者。推求諸法不見自性。非一切種都無所得。然于遍計所執自性無所得時亦不觀彼依他自相。
又復經言。無所得相應故者。若無所得彼相應耶。應作四句。或無所得非相應者。謂如有一于廣大事都無所得。或有相應非無所得者。謂由世間道修諸善法。或無所得亦相應者。謂由出世間道修諸善法。或非無所得亦非相應者。謂染污及無記法現在前。
復有五種不正取義。謂補特伽羅不正取。法不正取。變異不正取。損減不正取。差別不正取。
復有四種言教義。一言定意不定。二意定言不定。三言意俱定。四言意俱不定。
復有二種所對治義。一解脫門所對治。謂分別相愿。二到彼岸所對治。謂慳吝犯戒忿恚懈怠散亂惡慧。
復有二種空所對治義。謂十六種邪想現行及十四種相縛。
復有二種到彼岸行義。謂世間有所得行。及出世間無所得行。又復世間到彼岸行但是相似非真實。如相似。如是有毒有障無方便應知亦爾。當知出世間到彼岸行與此相違。
複次若略說慧到彼岸自體義。當知由三種相。一所依相。二所緣相。三行相。所依相者。謂菩提心。所緣相者。謂色等法
【現代漢語翻譯】 現代漢語譯本：『無取、無見、無計執』，應當知道也是如此（『亦爾』）。又有三種『無所得』的含義：第一，有性無所得；第二，彼體無所得；第三，不顯現無所得。『無所得』是指推求諸法，不見其自性。並非一切種類都無所得，而是在對遍計所執自性無所得時，也不觀察那依他自相。
又，經中說：『無所得相應故』。如果無所得，那麼與什麼相應呢？應該作四句分析：或者無所得而非相應，比如有人對廣大的事情都無所得；或者有相應而非無所得，比如通過世間道修習各種善法；或者無所得也相應，比如通過出世間道修習各種善法；或者非無所得也非相應，比如染污法和無記法現在前。
又有五種『不正取』的含義：第一，補特伽羅（Pudgala，人我）不正取；第二，法不正取；第三，變異不正取；第四，損減不正取；第五，差別不正取。
又有四種『言教義』：第一，言語確定而意義不確定；第二，意義確定而言語不確定；第三，言語和意義都確定；第四，言語和意義都不確定。
又有兩種『所對治義』：第一，解脫門所對治，指的是分別相和愿；第二，到彼岸所對治，指的是慳吝、犯戒、忿恚、懈怠、散亂、惡慧。
又有兩種『空所對治義』：指的是十六種邪想現行以及十四種相縛。
又有兩種『到彼岸行義』：指的是世間有所得行，以及出世間無所得行。而且，世間到彼岸行只是相似的，並非真實的。如相似一樣，有毒、有障礙、無方便，應當知道也是如此。應當知道出世間到彼岸行與此相反。
再次，如果簡略地說慧到彼岸（Prajnaparamita）的自體義，應當知道由三種相：第一，所依相；第二，所緣相；第三，行相。所依相，指的是菩提心（Bodhi-citta）；所緣相，指的是色等法。
【English Translation】 English version: 『No grasping, no seeing, no conceptual clinging,』 it should be known that it is also like that (『likewise』). Furthermore, there are three kinds of 『non-attainment』 meanings: first, non-attainment of inherent existence; second, non-attainment of that entity; third, non-manifestation non-attainment. 『Non-attainment』 means that when investigating all dharmas, one does not see their self-nature. It is not that all kinds are without attainment, but when there is non-attainment of the self-nature of the completely imputed, one also does not observe the dependent nature of that.
Moreover, the sutra says: 『Because of corresponding to non-attainment.』 If there is non-attainment, then what does it correspond to? There should be a fourfold analysis: either non-attainment and not corresponding, such as someone who has no attainment of vast matters; or corresponding and not non-attainment, such as cultivating various virtuous dharmas through worldly paths; or non-attainment and also corresponding, such as cultivating various virtuous dharmas through supramundane paths; or neither non-attainment nor corresponding, such as defiled and neutral dharmas being present.
Furthermore, there are five kinds of 『incorrect grasping』 meanings: first, incorrect grasping of Pudgala (person/self); second, incorrect grasping of dharma; third, incorrect grasping of alteration; fourth, incorrect grasping of diminution; fifth, incorrect grasping of differentiation.
Furthermore, there are four kinds of 『meaning of verbal teachings』: first, the words are definite but the meaning is indefinite; second, the meaning is definite but the words are indefinite; third, the words and meaning are both definite; fourth, the words and meaning are both indefinite.
Furthermore, there are two kinds of 『what is counteracted』 meanings: first, what is counteracted by the doors of liberation, referring to conceptual appearances and vows; second, what is counteracted to reach the other shore, referring to stinginess, breaking precepts, anger, laziness, distraction, and bad wisdom.
Furthermore, there are two kinds of 『what emptiness counteracts』 meanings: referring to the sixteen kinds of wrong thoughts manifesting and the fourteen kinds of bondage of appearances.
Furthermore, there are two kinds of 『practice of reaching the other shore』 meanings: referring to worldly practice with attainment, and supramundane practice without attainment. Moreover, worldly practice of reaching the other shore is only similar, not real. Like similarity, it should be known that it is also like that with poison, obstacles, and lack of skillful means. It should be known that supramundane practice of reaching the other shore is the opposite of this.
Furthermore, if briefly speaking about the self-nature meaning of Prajnaparamita (Perfection of Wisdom), it should be known that it is due to three aspects: first, the aspect of the basis; second, the aspect of the object; third, the aspect of the practice. The aspect of the basis refers to Bodhi-citta (mind of enlightenment); the aspect of the object refers to forms and other dharmas.
。行相有二種。謂世間出世間。世間行者。謂無常苦空無我如病如癰等行。出世間行者。謂無所得相應行。復有三種波羅蜜多善積集修義一以一切智性相應作意與一切有情同共迴向阿耨多羅三藐三菩提。二以諸波羅蜜多安住實際。三于實際而不作證。
複次如說此心不可思議故者。何因緣故不可思議。謂由此所依由此所緣令心安住。此俱無性故。若是無性即是清凈亦不可思議。此不可思議若有性若無性。及與彼心若是異性若不異性故。
又復一切戲論行相。三因緣故令心流轉。一由親近故。二由所緣故。三由建立故。親近故者。謂得報時執持所依所緣故者。謂領受種種境界。及起作種種加行。建立故者。謂無始時來妄想熏習。
復有四種分別義。一有分別。二無分別。三二分別四不二分別。
復有四種無分別義。一愚癡無分別。二非情無分別。三無作用無分別。四法性無分別。
復有二種言教義。謂世俗言教。勝義言教。世俗言教者。謂差別建立二種理趣。勝義言教者。謂無異無作用二種理趣。
複次于勝義諦中不可宣說。于言說中當知有三種相。一相相。二雜染相。三清凈相。
又由三種遍知相現觀諸法。三種相者。一假立。二了別。三彼唯量。諸菩薩等以何為樂。謂
【現代漢語翻譯】 現代漢語譯本：行相有兩種，即世間和出世間。世間行相是指無常、苦、空、無我，如病如癰等。出世間行相是指與無所得相應的行。 又有三種波羅蜜多（Paramita，到彼岸）的善積聚修習的意義：一是以一切智性相應的作意，與一切有情共同迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。二是以諸波羅蜜多安住于實際。三是對實際而不作證。 其次，如說『此心不可思議』的原因是什麼？因為由此所依、由此所緣令心安住，而此二者皆無自性。若是無自性，即是清凈，亦不可思議。此不可思議的心，無論是有自性還是無自性，以及與彼心是異性還是不異性，都是不可思議的。 又，一切戲論的行相，有三種因緣令心流轉：一是由親近故，二是由所緣故，三是由建立故。親近故，是指得到果報時執持所依。所緣故，是指領受種種境界，以及起作種種加行。建立故，是指無始以來妄想的熏習。 又有四種分別的意義：一是有分別，二是無分別，三是二分別，四是不二分別。 又有四種無分別的意義：一是愚癡無分別，二是非情無分別，三是無作用無分別，四是法性無分別。 又有兩種言教的意義：一是世俗言教，二是勝義言教。世俗言教是指差別建立的兩種理趣。勝義言教是指無異無作用的兩種理趣。 其次，在勝義諦中不可宣說。在言說中應當知道有三種相：一是相相，二是雜染相，三是清凈相。 又由三種遍知相現觀諸法。三種相是：一是假立，二是了別，三是彼唯量。諸菩薩等以什麼為樂？
【English Translation】 English version: There are two kinds of characteristics: mundane and supramundane. Mundane characteristics refer to impermanence, suffering, emptiness, non-self, like a disease or a sore. Supramundane characteristics refer to practices corresponding to non-attainment. Furthermore, there are three meanings of accumulating good through the Paramitas (Paramita, Perfection, 'gone to the other shore'): First, with the intention corresponding to the nature of all-wisdom, dedicating towards Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) together with all sentient beings. Second, abiding in reality with all the Paramitas. Third, not attesting to reality. Furthermore, as it is said, what is the reason why 'this mind is inconceivable'? It is because the mind abides due to what it relies on and what it focuses on, and both of these are without inherent existence. If it is without inherent existence, then it is pure and also inconceivable. This inconceivable mind, whether it has inherent existence or not, and whether it is different or not different from that mind, is inconceivable. Moreover, all aspects of discursive thought cause the mind to wander due to three causes: first, due to closeness; second, due to what is focused on; third, due to establishment. 'Due to closeness' means holding onto what is relied upon when receiving retribution. 'Due to what is focused on' means experiencing various realms and initiating various efforts. 'Due to establishment' means the habitual tendencies of delusion from beginningless time. Furthermore, there are four meanings of discrimination: first, discrimination; second, non-discrimination; third, both discrimination and non-discrimination; fourth, neither discrimination nor non-discrimination. Furthermore, there are four meanings of non-discrimination: first, non-discrimination due to ignorance; second, non-discrimination of non-sentient beings; third, non-discrimination without function; fourth, non-discrimination of the nature of reality. Furthermore, there are two meanings of verbal teachings: first, conventional teachings; second, ultimate teachings. Conventional teachings refer to the two kinds of reasoning that establish distinctions. Ultimate teachings refer to the two kinds of reasoning that are without difference and without function. Furthermore, it cannot be declared within the ultimate truth. Within speech, one should know that there are three aspects: first, the aspect of characteristics; second, the aspect of defilement; third, the aspect of purity. Furthermore, all phenomena are directly perceived through three aspects of complete knowledge. The three aspects are: first, imputation; second, discernment; third, that which is merely measured. What do the Bodhisattvas (Bodhisattva, enlightenment being) take as joy?
眾生攝益為樂。以何為苦。謂眾生損惱為苦。以何為作意。謂思惟一切眾生利益事為作意。以何為住。謂以無所分別為住。
複次菩薩摩訶薩有十二種艱難之事。聰睿菩薩應當了知。一者于違越法式眾生。若罰若舍。是諸菩薩艱難之事。二者方便現行苦逼惱事。防護自心令不起煩惱。是諸菩薩艱難之事。三者無量眾生現前求索現在所有非法財物。是諸菩薩艱難之事。四者菩薩唯有一身。無量眾生諸所作事。同時現前請為助伴。是諸菩薩艱難之事。五者處放逸處。若處世間可愛妙定。若生天上令心調順。是諸菩薩艱難之事。六者常求遍作利眾生事。而於此事無力無能。是諸菩薩艱難之事。七者愚鈍諂詐剛強眾生。若為說法若復棄捨。是諸菩薩艱難之事。八者常于生死見大過失。為利眾生而不應舍。是諸菩薩艱難之事。九者未證增上清凈意樂多分失念命終。是諸菩薩艱難之事。十者未證增上清凈意樂。他來求索最極第一所珍愛事。是諸菩薩艱難之事。十一者種種意見種種樂欲眾生現前。若教示若棄捨。是諸菩薩艱難之事。十二者常行最極不放逸行。而不盡斷一切煩惱。是諸菩薩艱難之事。
若諸菩薩遭遇如是艱難之事。或應觀其輕重。如其所應建立方便。或應簡擇補特伽羅。或應勵力攝受隨因緣轉。若發正愿
【現代漢語翻譯】 現代漢語譯本：以利益眾生為樂。以什麼為苦？以損害惱亂眾生為苦。以什麼為作意？以思惟一切眾生利益之事為作意。以什麼為住？以無所分別作為安住之處。
其次，菩薩摩訶薩有十二種艱難之事。聰慧的菩薩應當瞭解。第一，對於違背佛法規範的眾生，是懲罰還是捨棄，這是菩薩的艱難之事。第二，方便地示現苦難逼迫的事情，同時防護自己的內心不起煩惱，這是菩薩的艱難之事。第三，無量的眾生在面前求索現在所有的非法財物，這是菩薩的艱難之事。第四，菩薩只有一身，而無量眾生所要做的事情，同時在面前請求幫助，這是菩薩的艱難之事。第五，處於放逸之處，或者處於世間可愛的美妙禪定，或者生於天上，要使內心調順，這是菩薩的艱難之事。第六，常常尋求普遍地做利益眾生的事情，而對於此事沒有力量和能力，這是菩薩的艱難之事。第七，對於愚鈍、諂媚、狡詐、剛強的眾生，是為他們說法還是捨棄他們，這是菩薩的艱難之事。第八，常常在生死輪迴中看到巨大的過失，爲了利益眾生而不應當捨棄（眾生），這是菩薩的艱難之事。第九，在沒有證得增上清凈的意樂時，因為大多時候失念而命終，這是菩薩的艱難之事。第十，在沒有證得增上清凈的意樂時，他人來求索最極、第一、所珍愛的事物，這是菩薩的艱難之事。第十一，種種意見、種種樂欲的眾生出現在面前，是教導他們還是捨棄他們，這是菩薩的艱難之事。第十二，常常奉行最極不放逸的行為，卻不能完全斷除一切煩惱，這是菩薩的艱難之事。
如果諸位菩薩遭遇如此艱難之事，或者應當觀察其輕重，根據情況建立方便之法。或者應當簡擇補特伽羅（pudgala，人），或者應當努力攝受，隨順因緣而轉變。如果發起正愿。
【English Translation】 English version: Taking joy in benefiting all beings. What is suffering? Suffering is harming and afflicting beings. What is attention? Attention is contemplating the benefit of all beings. What is abiding? Abiding is abiding in non-discrimination.
Furthermore, Bodhisattva Mahasattvas have twelve difficult matters. Wise Bodhisattvas should understand them. First, regarding beings who violate the Dharma, whether to punish or abandon them is a difficult matter for Bodhisattvas. Second, skillfully manifesting suffering and affliction while protecting one's own mind from arising afflictions is a difficult matter for Bodhisattvas. Third, countless beings appearing before them seeking present, unlawful wealth is a difficult matter for Bodhisattvas. Fourth, Bodhisattvas having only one body, while countless beings' affairs simultaneously require their assistance, is a difficult matter for Bodhisattvas. Fifth, being in a place of indulgence, or in a worldly, delightful, and subtle samadhi (meditative state), or being born in the heavens, and having to tame the mind, is a difficult matter for Bodhisattvas. Sixth, constantly seeking to universally benefit all beings, yet lacking the power and ability to do so, is a difficult matter for Bodhisattvas. Seventh, whether to teach or abandon foolish, deceitful, and stubborn beings is a difficult matter for Bodhisattvas. Eighth, constantly seeing the great faults in samsara (cycle of birth and death), yet not abandoning (beings) for the sake of benefiting them, is a difficult matter for Bodhisattvas. Ninth, dying without having attained higher pure intention, mostly due to forgetfulness, is a difficult matter for Bodhisattvas. Tenth, not having attained higher pure intention, and others coming to ask for the most precious and cherished things, is a difficult matter for Bodhisattvas. Eleventh, beings with various opinions and desires appearing before them, whether to teach or abandon them, is a difficult matter for Bodhisattvas. Twelfth, constantly practicing the most diligent non-indulgence, yet not completely eradicating all afflictions, is a difficult matter for Bodhisattvas.
If Bodhisattvas encounter such difficult matters, they should consider their severity and establish appropriate skillful means accordingly. They should also discern the pudgala (individual), strive to embrace them, and adapt according to circumstances. If they make a proper vow.
或複製心令不縱逸。或應住心猛利觀察。不生厭倦而自安忍。或慈悲故心生放舍。或應發起熾然精進。或復思惟善權方便。如是正對治善巧。菩薩摩訶薩雖遇如是諸艱難事正現在前。而無怯怖自正能免。
複次有五種真實菩薩相。由成就此故入菩薩數。云何為五。謂哀愍眾生常說愛語。所作勇決。舒手惠施能善剖析甚深義節哀愍者。有二種性。一者樂欲。二者正行。言樂欲者所謂菩薩于諸眾生起利益意及安樂意。言正行者。謂諸菩薩于眾生所如其欲樂隨力隨能以身語業而行攝化。是名哀愍。愛語者。歡喜慰喻宣佈恩德。是名菩薩于諸眾生常說愛語。所作勇決者。謂威猛無怯成就勝力。是名菩薩所作勇決。舒手惠施者。若諸菩薩行廣大施行無染施是名菩薩舒手惠施。若諸菩薩善能發起四無礙解正方便智。是名菩薩能善剖析甚深義節自體。
復有五種殊特五種非殊特菩薩相。如前攝凈義品中說。
又于功德事中依止大乘勝抉擇。今當說。頌曰。
種性如來說 多佛與一乘 五種及十種 六六種道理
論曰。種性差別大乘言教是如來說。於一時間多佛出世及一乘性。如其次第五種十種六種六種道理應知。
問云何種性差別五種道理。答謂一切界差別可得故。無根有情不應理故。同
【現代漢語翻譯】 現代漢語譯本：或者收攝心念不放縱散亂，或者應當專注內心猛利地觀察，不生厭倦而能安忍。或者因為慈悲的緣故，內心生起舍離之心。或者應當發起熾盛的精進。或者進一步思惟善巧方便。像這樣正確地對治，善於運用方法，菩薩摩訶薩即使遇到這些艱難的事情正擺在面前，也不會感到怯懦恐懼，自己能夠正確地避免（這些困難）。
再者，有五種真實的菩薩相。因為成就這些（特質），所以能進入菩薩的行列。什麼是五種呢？就是：哀愍眾生，常說愛語，所作勇決，舒手惠施，能善於剖析甚深的義理。所謂哀愍，有兩種性質：一是樂欲，二是正行。樂欲是指菩薩對於一切眾生，生起利益和安樂的心意。正行是指菩薩對於眾生，如其所愿，隨自己的能力，用身語意去攝受教化他們。這叫做哀愍。愛語，就是歡喜地慰問開導，宣揚恩德。這叫做菩薩對於一切眾生常說愛語。所作勇決，就是威猛而無所畏懼，成就殊勝的力量。這叫做菩薩所作勇決。舒手惠施，就是指菩薩行廣大布施，沒有染著的佈施。這叫做菩薩舒手惠施。如果菩薩善於發起四無礙解（dharani），以及正確的方便智慧。這叫做菩薩能善於剖析甚深的義理。
還有五種殊勝和五種非殊勝的菩薩相，如同前面《攝凈義品》中所說。
又在功德的事情中，依止大乘殊勝的抉擇。現在應當說。偈頌說：
『種性如來說，多佛與一乘，五種及十種，六六種道理。』
論述：種性的差別，大乘的言教，是如來所說。在同一時間多佛出世，以及一乘的性質。按照次序，五種、十種、六種、六種道理應當知道。
問：什麼是種性差別五種道理？答：因為一切界（dhatu）的差別可以得到，沒有根的有情不合道理，同
【English Translation】 English version: Or controlling the mind and not letting it wander, or one should focus the mind and observe keenly, without becoming weary and being able to endure. Or because of compassion, the mind gives rise to a sense of relinquishment. Or one should arouse fervent diligence. Or further contemplate skillful means. Like this, correctly applying antidotes and being skilled in methods, a Bodhisattva-Mahasattva, even when encountering these difficult matters right before them, will not feel timid or fearful, and will be able to correctly avoid (these difficulties).
Furthermore, there are five kinds of true Bodhisattva characteristics. Because of accomplishing these (qualities), one can enter the ranks of Bodhisattvas. What are the five? They are: compassionating sentient beings, constantly speaking loving words, acting courageously and decisively, extending a hand in generosity, and being able to skillfully analyze profound meanings. So-called compassion has two natures: one is aspiration, and the other is correct conduct. Aspiration refers to the Bodhisattva having the intention to benefit and bring happiness to all sentient beings. Correct conduct refers to Bodhisattvas, according to the desires of sentient beings, using their ability to influence and transform them through body, speech, and mind. This is called compassion. Loving words are joyfully comforting and praising virtues. This is called a Bodhisattva constantly speaking loving words to all sentient beings. Acting courageously and decisively means being powerful and fearless, accomplishing supreme strength. This is called a Bodhisattva acting courageously and decisively. Extending a hand in generosity refers to Bodhisattvas practicing extensive giving, giving without attachment. This is called a Bodhisattva extending a hand in generosity. If Bodhisattvas are skilled in arousing the Four Unimpeded Understandings (dharani), as well as correct expedient wisdom. This is called a Bodhisattva being able to skillfully analyze profound meanings.
There are also five kinds of special and five kinds of non-special Bodhisattva characteristics, as described in the previous chapter on 'Gathering Pure Meaning'.
Furthermore, in matters of merit, relying on the supreme determination of the Mahayana. Now I shall speak. The verse says:
'The Tathagata speaks of lineages, many Buddhas and the One Vehicle, five kinds and ten kinds, six and six kinds of reasons.'
Commentary: The differences in lineages, the teachings of the Mahayana, are what the Tathagata spoke of. The appearance of many Buddhas at the same time, and the nature of the One Vehicle. In order, five kinds, ten kinds, six kinds, and six kinds of reasons should be known.
Question: What are the five kinds of reasons for the differences in lineages? Answer: Because the differences in all realms (dhatu) can be obtained, it is unreasonable for beings without roots, the same
類譬喻不應理故。異類譬喻不應理故。唯現在世非般涅槃法不應理故。
云何一切界差別可得故。謂佛所說諸有情界。有種種非一有情界。有下劣勝妙有情界。有聲聞乘等般涅槃種性有情界。有不般涅槃種性有情界。
云何無根有情不應理故。謂不可說由此道理亦應得有無根有情。何以故。以無根者。如外地等非有情故。
云何同類譬喻不應理故。謂不應言如剎帝利非剎帝利等種類可轉。及那落迦非那落迦等趣性可轉。如是般涅槃不般涅槃種性亦應可轉。何以故。剎帝利等及那落迦等。具足一切種類界性及諸趣界性故。般涅槃不般涅槃二種種性更互相違故。彼若無有諸界性者。彼應畢竟不可迴轉。是故同類譬喻不應道理。
云何異類譬喻不應理故。謂不可說如於彼彼地方所。或先有彼彼金銀銅鐵鹽等物類種性后便無有或先無後有。如是般涅槃法種性亦應先有後無先無後有。何以故。若有此理順解脫分應空無果。是故異類譬喻亦不應理。
云何唯現在世非般涅槃法不應理故。謂不應言于現在生雖非般涅槃法于餘生中復可轉為般涅槃法。何以故。無般涅槃種性法故。又若於此生先已積集順解脫分善根。何故不名般涅槃法。若於此生都未積集順解脫分善根。云何後生能般涅槃。是故定有非般
【現代漢語翻譯】 現代漢語譯本 以類比為例，這是不合理的。以不同型別的比喻為例，這是不合理的。認為只有現在世才沒有般涅槃（Parinirvana，完全的涅槃）之法，這是不合理的。
為什麼說一切界（Dhatu，構成要素）的差別是可以獲得的呢？這是因為佛陀所說的諸有情界（Sattva-dhatu，眾生界），有種種非一的有情界，有下劣勝妙的有情界，有聲聞乘（Śrāvakayāna，聲聞乘）等般涅槃種性的有情界，有不般涅槃種性的有情界。
為什麼說無根有情是不合理的呢？這是因為不能說根據這個道理，也應該有無根的有情。為什麼呢？因為無根的東西，比如外面的土地等，不是有情。
為什麼說同類比喻是不合理的呢？這是因為不應該說，就像剎帝利（Kshatriya，貴族）可以轉變為非剎帝利等種類，以及那落迦（Naraka，地獄）可以轉變為非那落迦等趣性一樣，般涅槃和不般涅槃的種性也應該可以轉變。為什麼呢？因為剎帝利等和那落迦等，都具足一切種類界性和諸趣界性。而般涅槃和不般涅槃這兩種種性是互相違背的。如果它們沒有這些界性，那麼它們就應該畢竟不可迴轉。所以，同類比喻是不合理的。
為什麼說異類比喻是不合理的呢？這是因為不能說，就像在彼彼地方所，或者先有彼彼金銀銅鐵鹽等物類種性，後來便沒有了，或者先沒有，後來有了一樣，般涅槃法的種性也應該先有後無，先無後有。為什麼呢？如果存在這種道理，那麼順解脫分（Moksha-bhāgīya-kuśala，順向解脫的善根）就應該空無果報。所以，異類比喻也是不合理的。
為什麼說只有現在世才沒有般涅槃之法是不合理的呢？這是因為不應該說，在現在生中雖然不是般涅槃法，在其餘生中又可以轉變為般涅槃法。為什麼呢？因為沒有般涅槃種性的法。又如果在此生中已經積集了順解脫分的善根，為什麼不稱為般涅槃法呢？如果在此生中都沒有積集順解脫分的善根，那麼後生怎麼能般涅槃呢？所以，一定有非般
【English Translation】 English version It is unreasonable to use analogies of the same kind. It is unreasonable to use analogies of different kinds. It is unreasonable to say that only in the present life there is no Dharma (law, teaching) of Parinirvana (complete Nirvana).
Why is it said that the differences of all Dhatus (elements, realms) can be obtained? This is because the Buddha spoke of the realms of sentient beings (Sattva-dhatu), there are various non-identical realms of sentient beings, there are inferior, superior, and wonderful realms of sentient beings, there are realms of sentient beings of the Śrāvakayāna (Hearer Vehicle) and other Parinirvana natures, and there are realms of sentient beings of non-Parinirvana natures.
Why is it said that rootless sentient beings are unreasonable? This is because it cannot be said that according to this principle, there should also be rootless sentient beings. Why? Because those without roots, such as external earth and the like, are not sentient beings.
Why is it said that analogies of the same kind are unreasonable? This is because it should not be said that just as Kshatriyas (warriors, nobles) can be transformed into non-Kshatriyas and other kinds, and Narakas (hell beings) can be transformed into non-Narakas and other destinies, so too should the natures of Parinirvana and non-Parinirvana be transformable. Why? Because Kshatriyas and Narakas, etc., possess all kinds of elemental natures and all destiny-related elemental natures. However, the two natures of Parinirvana and non-Parinirvana are mutually contradictory. If they do not have these elemental natures, then they should be ultimately untransformable. Therefore, analogies of the same kind are unreasonable.
Why is it said that analogies of different kinds are unreasonable? This is because it cannot be said that just as in various places, there were first various kinds of things such as gold, silver, copper, iron, salt, etc., and then they were no longer there, or first they were not there, and then they were there, so too should the nature of Parinirvana Dharma first exist and then not exist, or first not exist and then exist. Why? If this principle exists, then the Moksha-bhāgīya-kuśala (wholesome roots conducive to liberation) should be empty and without result. Therefore, analogies of different kinds are also unreasonable.
Why is it said that it is unreasonable to say that only in the present life there is no Dharma of Parinirvana? This is because it should not be said that although in the present life it is not the Dharma of Parinirvana, in other lives it can be transformed into the Dharma of Parinirvana. Why? Because there is no Dharma of Parinirvana nature. Furthermore, if in this life one has already accumulated wholesome roots conducive to liberation, why is it not called the Dharma of Parinirvana? If in this life one has not accumulated wholesome roots conducive to liberation at all, then how can one attain Parinirvana in a later life? Therefore, there must be non-Parinirvana
涅槃種性有情。
問云何應知大乘言教是佛所說。答由十種因故。一先不記別故。二今不可知故。三多有所作故。四極重障故。五非尋伺境界故。若不先聞不能如是尋思計度。是故若言是余所說。不應道理。六證大覺故。若未成佛能說佛教不應道理。七無第三乘過失故。八此若無有應無一切智者成過失故。九緣此為境如理思惟對治一切諸煩惱故。十不應如言取彼意故。
問云何應知於一時間有多如來出現於世。答由六因故。一無量有情同於一時發大覺愿現可得故。二無量有情同修方便菩提資糧現可得故。三更相障礙不應理故。四菩提資糧同時圓滿俱出世間。應道理故。五次第出現不應理故。六畢竟不成不應理故。
問何故如來宣說一乘。答由六因故。一即彼諸法約無差別相說故。二約無分別行相說故。三眾生無我及法無我平等故。四解脫平等故。謂差別求者有事虛妄分別煩惱對治所緣法性不相違故。五善能變化住故。六行究竟故。複次頌曰。
諸佛妙功能 彼果土清凈 解脫與法身 等不思無上
論曰。一切如來於一切所作事功能平等。又彼功能果。佛國土清凈解脫身及法身一切諸佛皆平等。皆不可思議。皆無有上應知。複次頌曰。
雖不用加行 先願力所引 依無為發
【現代漢語翻譯】 現代漢語譯本：
具有涅槃種性的有情。
問：如何才能知道大乘的言教是佛陀所說？ 答：由十種原因。 一、因為過去沒有明確地分別說明。 二、現在無法得知其來源。 三、因為其中包含許多作為（利益眾生）。 四、因為能消除極重的業障。 五、因為不是尋伺（通過邏輯推理和分析來理解）的境界。如果不是事先聽聞，就不能像這樣尋思計度。因此，如果說是其他人所說，是不合道理的。 六、因為能證得大覺（成佛）。如果尚未成佛就能說佛教，是不合道理的。 七、因為沒有第三乘的過失。 八、如果此（大乘言教）不存在，就會有導致沒有一切智者（佛陀）的過失。 九、因為以它為對象，如理思惟，能對治一切煩惱。 十、不應該按照字面意思去理解它的意圖。
問：如何才能知道在同一時間有多位如來出現在世間？ 答：由六種原因。 一、因為無量有情在同一時間發起大覺之愿是可能存在的。 二、因為無量有情同時修習方便（善巧的方法）和菩提資糧（成佛的必要條件）是可能存在的。 三、因為（諸佛）互相障礙是不合道理的。 四、因為菩提資糧同時圓滿，一起出世間是合乎道理的。 五、因為次第出現是不合道理的。 六、因為（諸佛）畢竟不能成就（佛果）是不合道理的。
問：為什麼如來說明一乘（唯一成佛之道）？ 答：由六種原因。 一、因為就諸法的無差別相來說明。 二、因為就無分別的行相來說明。 三、因為眾生無我（沒有永恒不變的自我）和法無我（一切事物沒有獨立的自性）是平等的。 四、因為解脫是平等的。對於那些尋求差別的人來說，（一乘）與對治因虛妄分別而產生的煩惱的所緣法性並不相違背。 五、因為善於變化安住。 六、因為修行達到究竟。
此外，頌曰：
諸佛妙功能，彼果土清凈， 解脫與法身，等不思無上。
論曰：一切如來在一切所作的事情和功能上是平等的。而且這些功能的果報，佛國土的清凈，解脫身以及法身，一切諸佛都是平等的，都是不可思議的，都是無上的，應當知道。此外，頌曰：
雖不用加行，先願力所引， 依無為發
【English Translation】 English version:
Sentient beings with the nature of Nirvana.
Question: How should one know that the teachings of the Mahayana are spoken by the Buddha? Answer: Due to ten reasons: 1. Because there was no prior specific designation. 2. Because it is currently impossible to know its origin. 3. Because it involves much action (benefiting sentient beings). 4. Because it eliminates extremely heavy obscurations. 5. Because it is not the realm of investigation and analysis. If one has not heard it beforehand, one cannot investigate and analyze it in this way. Therefore, if it is said to be spoken by someone else, it is not reasonable. 6. Because it proves great enlightenment (Buddhahood). If one has not yet become a Buddha and can speak the Buddha's teachings, it is not reasonable. 7. Because there is no fault of a third vehicle. 8. If this (Mahayana teachings) does not exist, there would be the fault of leading to no omniscient one (Buddha). 9. Because by taking it as an object, contemplating it properly, one can counteract all afflictions. 10. One should not take its meaning literally.
Question: How should one know that multiple Tathagatas appear in the world at the same time? Answer: Due to six reasons: 1. Because it is possible for countless sentient beings to generate the aspiration for great enlightenment at the same time. 2. Because it is possible for countless sentient beings to simultaneously cultivate skillful means and the accumulations of merit and wisdom for Bodhi (Enlightenment). 3. Because (Buddhas) hindering each other is not reasonable. 4. Because the accumulations of merit and wisdom are perfected simultaneously, and they appear in the world together, it is reasonable. 5. Because appearing sequentially is not reasonable. 6. Because (Buddhas) ultimately not achieving (Buddhahood) is not reasonable.
Question: Why does the Tathagata explain the Ekayana (One Vehicle, the only path to Buddhahood)? Answer: Due to six reasons: 1. Because it is explained in terms of the non-differentiated nature of all dharmas (phenomena). 2. Because it is explained in terms of the aspect of non-discrimination. 3. Because the selflessness of beings and the selflessness of phenomena are equal. 4. Because liberation is equal. For those who seek differentiation, (the Ekayana) is not contradictory to the dharmata (true nature of phenomena) that is the object of counteracting the afflictions arising from false discriminations. 5. Because of the ability to skillfully transform and abide. 6. Because the practice reaches ultimate completion.
Furthermore, the verse says:
The Buddhas' wondrous abilities, The purity of their resultant lands, Liberation and Dharmakaya (Dharma Body), Are equal, inconceivable, and supreme.
Commentary: All Tathagatas are equal in all actions and abilities. Moreover, the results of these abilities, the purity of the Buddha-lands, the liberation body, and the Dharmakaya, all Buddhas are equal, all are inconceivable, and all are supreme, it should be known. Furthermore, the verse says:
Although without effort, Led by the power of prior vows, Based on the unconditioned, it arises.
起 所作無二相
論曰。依止無為法身。雖無加行功用。由本願力之所引故。任運發起一切如來所作佛事。譬如行者從滅定起。又此所起佛事當知是無盡相。非生死相亦非涅槃相。
云何素怛纜藏。云何毗奈耶藏。云何摩怛履迦藏。頌曰。
宣說諸事法 別解脫分別 諸法相十一 是經律本藏
論曰。諸佛世尊唯依攝事顯了諸法。是名素怛纜藏。問何等名攝事。答謂四事九事二十九事何等四事。謂聞事歸趣事學事菩提事。九種事者。一假立有情事。二彼所受用事。三彼受生事。四彼生已住事。五彼染污清凈事。六彼種種差別事。七能說者事。八所說法事。九眾會事。二十九種事者。謂于遍攝九事經中依雜染品說有四事。一攝諸行事。二即於此中次第轉事。三即於此中立眾生想後轉因事。四即於此中建立法想後轉因事。又依清凈品說有二十五事。一于所緣境安住事。二即於此中劬勞事。三心安住事。四現法樂住事。五出一切苦所緣方便事。六彼遍知事。此有三種。謂顛倒依處遍知故依有情想于外有情邪行依處遍知故。內離增上慢依處遍知故。七修依處事。八作證事。九修習事。十彼堅固事。十一彼行相事。十二彼所緣事。十三觀斷未斷善巧事。十四彼散亂事。十五彼不散亂事。十六不散
【現代漢語翻譯】 現代漢語譯本 起：所作之業與法身本體並無二致。
論曰：依止於無為法身（Dharmakāya，佛的法性之身），雖然沒有後天的功用和造作，但由於其根本的願力所引導，自然而然地發起一切如來（Tathāgata，佛的稱號）所應做的佛事。這就像修行者從滅盡定（Nirodha-samāpatti，一種高級禪定狀態）中出定一樣。並且，這種所發起的佛事，應當知曉是無盡的，既不是生死輪迴的現象，也不是涅槃（Nirvāṇa，解脫）的現象。
云何是素怛纜藏（Sūtra-piṭaka，經藏）？云何是毗奈耶藏（Vinaya-piṭaka，律藏）？云何是摩怛履迦藏（Mātṛka-piṭaka，論藏）？頌曰：
宣說諸事之法，別解脫戒的分別， 諸法之相有十一，是經、律的根本藏。
論曰：諸佛世尊只是依據攝事（Saṃgraha-vastu，概括事物）來顯明諸法。這被稱為素怛纜藏。問：什麼叫做攝事？答：包括四事、九事和二十九事。什麼是四事？包括聞事（聽聞佛法）、歸趣事（皈依三寶）、學事（學習佛法）、菩提事（證悟菩提）。九種事包括：一、假立有情事（假設存在有情眾生）；二、彼所受用事（他們所享受的事物）；三、彼受生事（他們輪迴轉生的過程）；四、彼生已住事（他們出生后的存在狀態）；五、彼染污清凈事（他們的染污和清凈）；六、彼種種差別事（他們的種種差別）；七、能說者事（說法者）；八、所說法事（所說的法）；九、眾會事（聽法的集會）。二十九種事包括：在遍攝九事的經中，依據雜染品（Saṃkleśa-pakṣa，雜染品類）說有四事：一、攝諸行事（概括所有行為）；二、即於此中次第轉事（在此之中依次轉變）；三、即於此中立眾生想後轉因事（在此之中建立眾生之想後轉變的原因）；四、即於此中建立法想後轉因事（在此之中建立法之想後轉變的原因）。又依據清凈品（Vyavadāna-pakṣa，清凈品類）說有二十五事：一、于所緣境安住事（在所緣的境界中安住）；二、即於此中劬勞事（在此之中努力）；三、心安住事（心安住）；四、現法樂住事（當下體驗快樂）；五、出一切苦所緣方便事（脫離一切痛苦的所緣和方法）；六、彼遍知事（對它們的全面瞭解），這有三種，即顛倒依處遍知（對顛倒的依賴之處的全面瞭解），因為依賴有情之想，對外在有情產生邪行，對依賴之處的全面瞭解；內離增上慢依處遍知（對內在遠離增上慢的依賴之處的全面瞭解）；七、修依處事（修行的依賴之處）；八、作證事（證悟）；九、修習事（修行）；十、彼堅固事（它們的堅固）；十一、彼行相事（它們的行相）；十二、彼所緣事（它們的所緣）；十三、觀斷未斷善巧事（觀察斷除與未斷除的善巧）；十四、彼散亂事（它們的散亂）；十五、彼不散亂事（它們的不散亂）；十六、不散
【English Translation】 English version Beginning: What is done is not different from the Dharmakāya (the Body of Essence).
Treatise: Relying on the unconditioned Dharmakāya (the Body of Essence), although there is no additional effort or function, due to the power of the original vow, it spontaneously initiates all the Buddha-activities performed by all the Tathāgatas (the Thus-Gone Ones). It is like a practitioner arising from the Nirodha-samāpatti (Cessation Attainment). Moreover, these initiated Buddha-activities should be known as endless, neither the phenomena of birth and death nor the phenomena of Nirvāṇa (Liberation).
What is the Sūtra-piṭaka (Basket of Discourses)? What is the Vinaya-piṭaka (Basket of Discipline)? What is the Mātṛka-piṭaka (Basket of Matrices)? The verse says:
Explaining the Dharma of all matters, The distinctions of Prātimokṣa (individual liberation); The characteristics of all Dharmas are eleven, These are the fundamental baskets of Sūtra and Vinaya.
Treatise: All Buddhas, the World-Honored Ones, only rely on the Saṃgraha-vastu (categories of subjects) to reveal all Dharmas. This is called the Sūtra-piṭaka. Question: What is called Saṃgraha-vastu? Answer: It includes four subjects, nine subjects, and twenty-nine subjects. What are the four subjects? They include hearing (Dharma), taking refuge (in the Three Jewels), learning (Dharma), and Bodhi (Enlightenment). The nine subjects include: 1. The subject of the hypothetical existence of sentient beings; 2. The subject of what they enjoy; 3. The subject of their rebirth; 4. The subject of their state of existence after birth; 5. The subject of their defilement and purification; 6. The subject of their various differences; 7. The subject of the speaker; 8. The subject of the Dharma spoken; 9. The subject of the assembly. The twenty-nine subjects include: In the Sūtras that comprehensively cover the nine subjects, according to the Saṃkleśa-pakṣa (category of defilement), there are four subjects: 1. The subject of encompassing all actions; 2. The subject of sequential transformation within this; 3. The subject of establishing the thought of sentient beings and then the cause of transformation within this; 4. The subject of establishing the thought of Dharma and then the cause of transformation within this. Furthermore, according to the Vyavadāna-pakṣa (category of purification), there are twenty-five subjects: 1. The subject of abiding in the object of focus; 2. The subject of effort within this; 3. The subject of mental abiding; 4. The subject of experiencing happiness in the present life; 5. The subject of the means and objects for escaping all suffering; 6. The subject of their complete understanding, which has three aspects: complete understanding of the basis of delusion, because of relying on the thought of sentient beings, generating wrong actions towards external sentient beings, complete understanding of the basis of reliance; complete understanding of the basis of internal detachment from arrogance; 7. The subject of the basis of practice; 8. The subject of realization; 9. The subject of cultivation; 10. The subject of their firmness; 11. The subject of their characteristics; 12. The subject of their objects of focus; 13. The subject of skillful observation of what is eliminated and not eliminated; 14. The subject of their distraction; 15. The subject of their non-distraction; 16. Non-distraction
亂依處事。十七修習無倦方便不遠離事。十八修習勝利事。十九此堅固事。二十攝賢聖品事。二十一攝賢聖品所遠離事。二十二真實通達事。二十三證涅槃事。二十四于善說法律中所得世間正見超過一切外正見事。二十五不修習此退減事。此由於善說法律中不修習故名為退減。不由邪見過失故。
複次佛世尊為諸聲聞及諸菩薩說別解脫及廣分別別解脫相應法。是名毗奈耶藏。此中由七種相略攝菩薩別解脫應知。一者宣說受持軌則。二者宣說波羅阇已迦處事。三者宣說毀犯處事。四者宣說毀犯體性。五者宣說無犯體性。六者宣說出所毀犯。七者宣說舍律儀事。
複次佛世尊以十一種相顯了分別開示諸法。是名摩怛履迦藏。云何名為十一種相。一世俗諦相。二勝義諦相。三菩提分法所緣相。四此行相。五此自體相。六得此果相。七此領受顯了相。八此障礙法相。九此隨順法相。十此過患相。十一此稱讚相。
世俗相者。當知宣說補特伽羅。宣說遍計所執自性。宣說諸法作用業具等相。勝義相者。當知宣說七種真如相菩提分法。所緣相者。當知宣說一切種所知事。
此行相者。當知宣說八觀察行。何等為八。一觀察諦行。二觀察建立行。三觀察過失行。四觀察功德行。五觀察理趣行。六觀察流轉行
。七觀察道理行。八觀察廣略行。諦者。謂真如。建立者。謂若建立補特伽羅。若建立遍計所執自性。若建立一向分別反問置記論。若建立隱密顯了記論。過失者。謂佛所說諸雜染法非一種種差別過失。功德者。如佛所說諸清凈法非一種種差別勝利。理趣者。有六種理趣。如攝事品已說。流轉者。謂三世三有為相及與四緣。道理者。謂四種道理。一觀待道理。二作用道理。三證成道理。四法爾道理。若由諸因諸緣故。諸行生起及隨顯說。是名觀待道理。若由諸因諸緣故。諸法若證得若成滿。若彼已生能起業用。是名作用道理。若由諸因諸緣故。所立所說所摽舉義。得成立得正解。是名證成道理。此復略有二種。一清凈。二不清凈。清凈者。由五種相。不清凈者。由七種相。五種清凈相者。一現量所得相。二依止現量所得相。三引自類譬喻相。四成就相。五善清凈言教相。此中一切行無常性。一切行苦性。一切法無我性是諸世間現量所得。如是等類是名現量所得相。若一切行剎那性。後世有性。凈不凈業不失壞性。此依粗無常現量所得。依有情種種差別業現量所得。及依苦樂有情凈不凈業現量所得。由此現量所得故。比類所不現見法。是名依止現量所得相。若於內外諸行中引一切世間共知共得生滅相。引一切世間共知共
【現代漢語翻譯】 現代漢語譯本 七、觀察道理行。八、觀察廣略行。「諦者」（satya，真諦），指的是真如。「建立者」，指的是建立「補特伽羅」（pudgala，人我），或者建立「遍計所執自性」（parikalpita-svabhāva，虛妄分別的自性），或者建立一向分別反問置記論，或者建立隱密顯了記論。「過失者」，指的是佛所說的各種雜染法，並非一種種差別過失。「功德者」，指的是如佛所說的各種清凈法，並非一種種差別勝利。「理趣者」，有六種理趣，如《攝事品》已說。「流轉者」，指的是三世三有為相以及四緣。「道理者」，指的是四種道理：一、觀待道理，二、作用道理，三、證成道理，四、法爾道理。如果由於各種因緣，各種行（saṃskāra，造作）生起以及隨之顯現和解說，這叫做觀待道理。如果由於各種因緣，各種法或者被證得，或者被成滿，或者它已生起能夠產生作用，這叫做作用道理。如果由於各種因緣，所立、所說、所標舉的意義，得以成立，得以正確理解，這叫做證成道理。這又略有二種：一、清凈，二、不清凈。清凈者，由五種相。不清凈者，由七種相。五種清凈相是：一、現量所得相，二、依止現量所得相，三、引自類譬喻相，四、成就相，五、善清凈言教相。這裡，一切行無常性，一切行苦性，一切法無我性，是諸世間現量所得。像這些等等，叫做現量所得相。如果一切行剎那性，後世有性，凈不凈業不失壞性，這是依粗無常現量所得，依有情種種差別業現量所得，以及依苦樂有情凈不凈業現量所得。由於這種現量所得的緣故，比類所不現見的法，叫做依止現量所得相。如果在內外各種行中，引用一切世間共同知道共同
【English Translation】 English version Seven, observing the path of reason. Eight, observing the path of extensiveness and brevity. 'Truth' (Satya), refers to Suchness (Tathata). 'Establishment' refers to establishing 'Pudgala' (individual), or establishing 'Parikalpita-svabhāva' (imputed nature), or establishing one-sidedly discriminating refutation and recording arguments, or establishing hidden and manifest recording arguments. 'Faults' refer to the various defiled dharmas spoken by the Buddha, which are not various kinds of differentiated faults. 'Merits' refer to the various pure dharmas spoken by the Buddha, which are not various kinds of differentiated victories. 'Reasoning' has six kinds of reasoning, as already explained in the 'Compendium of Topics' section. 'Transmigration' refers to the characteristics of the three realms and the conditioned phenomena of the three times, as well as the four conditions. 'Reason' refers to four kinds of reason: one, the reason of dependence; two, the reason of function; three, the reason of proof; four, the reason of suchness. If, due to various causes and conditions, various actions (saṃskāra) arise and are subsequently manifested and explained, this is called the reason of dependence. If, due to various causes and conditions, various dharmas are either attained or fulfilled, or if they have already arisen and can produce functions, this is called the reason of function. If, due to various causes and conditions, the meaning that is established, spoken, or indicated can be established and correctly understood, this is called the reason of proof. This is further divided into two types: one, pure; two, impure. The pure is characterized by five aspects. The impure is characterized by seven aspects. The five pure aspects are: one, the aspect of what is obtained by direct perception; two, the aspect of relying on what is obtained by direct perception; three, the aspect of drawing analogies from the same category; four, the aspect of accomplishment; five, the aspect of well-purified verbal teachings. Here, the impermanence of all actions, the suffering of all actions, and the non-self of all dharmas are directly perceived by the world. Such things are called the aspect of what is obtained by direct perception. If the momentariness of all actions, the existence of future lives, and the non-loss of pure and impure karma are obtained by direct perception of gross impermanence, obtained by direct perception of the various different karmas of sentient beings, and obtained by direct perception of the pure and impure karmas of sentient beings experiencing suffering and joy, then, because of this direct perception, the dharmas that are not directly perceived by analogy are called the aspect of relying on what is obtained by direct perception. If, in the various internal and external actions, one draws upon the arising and ceasing aspects that are commonly known and commonly
得生等苦相。引一切世間共知共得不自在相。及於外事中引一切世間共知共得興盛衰壞相。如是等類是名引自類譬喻相。即現量所得相及引自類譬喻相。此二于所成立一向決定故。當知即名成就相。若諸言教是一切智者所說。如言涅槃寂靜。如是等類是名善清凈言教相。此中有五種相。能表真實一切智者。何等為五。一者若有出現世間一切智者。正實聲名流佈世界。二者具三十二大丈夫相。三者成就十力斷諸有情所有疑網。四者自稱具足四無所畏。不為一切他論難屈。又能摧伏一切外論。五者于其法律八支聖道及四沙門果等可得。如是出現故。妙相故斷疑故。立破故。道果故。由此五相表是真實一切智者。如是于證成道理中。由現量故。由比量故。譬喻故。成就故。至教量故。由此五相名為清凈。七種不清凈相者。一余分同類所得相。二餘分異類所得相。三一切同類所得相。四一切異類所得相。五引異類譬喻相。六不成就相。七不清凈言教相。若一切法意識所識性。是名一切同類所得相。若相貌若自體若業若法。若因若果等。同異之相。或隨一分更互同異之相。是名余分同異類所得相。或決定更互異相。是名一切異類所得相。若並譬喻有餘分同類所得相。及有一切異類所得相。由此相於所成立義不決定故。說名不成就
【現代漢語翻譯】 現代漢語譯本 獲得生等痛苦的表象，引出一切世間共同認知和感受到的不自在的表象；以及在外在事物中，引出一切世間共同認知和感受到的興盛衰敗的表象。像這些等等，被稱為引自同類比喻的表象。即現量（直接感知）所獲得的表象，以及引自同類比喻的表象，這二者對於所要成立的論點是一定且決定的，因此，應當知道這就被稱為成就的表象。如果那些言教是一切智者所說，例如說『涅槃是寂靜的』，像這些等等，被稱為善清凈的言教表象。這裡有五種表象，能夠表明真實的一切智者。哪五種呢？第一，如果有一切智者出現在世間，他的真實聲名流佈於世界。第二，具足三十二大丈夫相（佛陀所具有的三十二種殊勝的身體特徵）。第三，成就十力（佛陀所具有的十種力量），斷除一切有情（眾生）所有的疑惑。第四，自稱具足四無所畏（佛陀在眾人面前宣說佛法時的四種無所畏懼），不被一切其他的論點所難倒，並且能夠摧伏一切外道（佛教以外的學說）的論點。第五，在他的法律（佛法）中，八支聖道（達到涅槃的八種正確途徑）以及四沙門果（修行所證得的四種果位）等是可以獲得的。像這樣，由於出現，由於妙相，由於斷疑，由於立破（建立自己的觀點並駁斥其他觀點），由於道果，由此五種表象表明是真實的一切智者。像這樣，在證明道理的過程中，由於現量（直接感知），由於比量（推理），由於譬喻，由於成就，由於至教量（聖人的教導），由此五種表象被稱為清凈。 七種不清凈的表象是：第一，余分同類所得的表象。第二，余分異類所得的表象。第三，一切同類所得的表象。第四，一切異類所得的表象。第五，引異類譬喻的表象。第六，不成就的表象。第七，不清凈的言教表象。如果一切法（事物）的性質是意識所能識別的，這被稱為一切同類所得的表象。如果相貌、自體、業、法、因、果等等，同異的表象，或者隨一部分更互相通或相異的表象，這被稱為余分同異類所得的表象。或者決定更互相異的表象，這被稱為一切異類所得的表象。如果連同譬喻，有餘分同類所得的表象，以及有一切異類所得的表象，由此表象對於所要成立的意義是不確定的，因此被稱為不成就。
【English Translation】 English version The appearance of suffering such as birth, etc., leading to the universally known and experienced state of non-freedom in all realms. And in external matters, leading to the universally known and experienced appearances of prosperity and decline. Such things are called appearances of analogies drawn from the same category. That is, the appearance obtained through direct perception (pratyakṣa), and the appearance of analogies drawn from the same category. These two are certain and decisive for the proposition to be established, therefore, it should be known that they are called appearances of accomplishment. If the teachings are spoken by an omniscient being, such as saying 'Nirvana is tranquility,' such things are called appearances of well-purified teachings. Here, there are five appearances that can indicate a truly omniscient being. What are the five? First, if an omniscient being appears in the world, their true reputation spreads throughout the world. Second, possessing the thirty-two major marks of a great man (lakṣaṇas) (the thirty-two auspicious bodily characteristics of a Buddha). Third, accomplishing the ten powers (daśabala) (the ten powers of a Buddha) and severing all doubts of all sentient beings (sattva). Fourth, claiming to possess the four fearlessnesses (catuḥvaiśāradya) (the four kinds of fearlessness a Buddha has when proclaiming the Dharma), not being refuted by any other arguments, and being able to subdue all external doctrines (tīrthika). Fifth, in their Dharma (law), the Noble Eightfold Path (aṣṭāṅgamārga) (the eight correct paths to achieve Nirvana) and the four fruits of a Śrāmaṇa (śrāmaṇaphala) (the four stages of enlightenment attained through practice) are attainable. Thus, due to appearance, due to auspicious marks, due to severing doubts, due to establishing and refuting (establishing one's own views and refuting others'), due to the path and its fruits, these five appearances indicate a truly omniscient being. Thus, in the process of proving a principle, due to direct perception (pratyakṣa), due to inference (anumāna), due to analogy (upamā), due to accomplishment (siddhi), due to authoritative teachings (āptavacana), these five appearances are called pure. The seven impure appearances are: First, the appearance obtained from a partially similar category. Second, the appearance obtained from a partially dissimilar category. Third, the appearance obtained from all similar categories. Fourth, the appearance obtained from all dissimilar categories. Fifth, the appearance of analogies drawn from dissimilar categories. Sixth, the appearance of non-accomplishment. Seventh, the appearance of impure teachings. If the nature of all dharmas (things) is knowable by consciousness, this is called the appearance obtained from all similar categories. If the appearances of similarity and dissimilarity of aspects, self-nature, actions, dharmas, causes, effects, etc., or the appearances of partial mutual similarity or dissimilarity, this is called the appearance obtained from partially similar and dissimilar categories. Or the appearance of decisive mutual dissimilarity, this is called the appearance obtained from all dissimilar categories. If, along with analogy, there is the appearance obtained from a partially similar category, and there is the appearance obtained from all dissimilar categories, this appearance is uncertain for the meaning to be established, therefore it is called non-accomplishment.
相。若並譬喻有餘分異類所得相。及有一切同類所得相。由此相於所成立義不決定故。亦名不成就相。由不成就故。名不清凈道理觀。此觀不清凈故不應修習。不清凈。言教相者。謂諸言教自性不清凈應知。法爾道理者。謂若如來出世若不出世法性法界安住無變。是名法爾道理。略廣者。謂先說一句法。後後以無量句展轉分別顯了究竟。
此自體相者。所謂能取若行若緣菩提分法四念住等。是名此自體相。得此果相者。謂若世間出世間煩惱斷果。及所引發世間出世間功德。是名得此果相。
此領受顯了相者。謂由解脫智故。即領受此所得果相。及廣為他顯說其相。是名此領受顯了相。
此障礙法相者。謂若修菩提分法時。能為障礙染污之法。是名此障礙法相。此隨順法相者。謂即於此菩提分法能為隨順多所作法。是名此隨順法相。
此過患相者。謂能障礙所有過失。是名此過患相。
此稱讚相者。謂隨順法所有功德。是名此稱讚相。隨所有處。諸佛世尊以如是等十一種相。顯了分別開示諸法。是名摩怛履迦。複次頌曰。
諸相與斷滅 無失壞方便 彼二果差別 是諸經略義
論曰。當知諸經義略說有五種。一相。二斷滅。三無失壞方便。四彼二果。五相等差別。此五
【現代漢語翻譯】 現代漢語譯本：如果用比喻來說明，會產生剩餘的、不同類別的所得之相，以及所有同類別的所得之相。由於這些相對於所要成立的意義並不確定，因此也稱為『不成就相』。由於不成就的緣故，這種觀察被稱為『不清凈道理觀』。這種不清凈的觀察不應該修習。所謂『不清凈言教相』，指的是言教本身的性質不清凈。所謂『法爾道理』，指的是無論如來出世與否，法性、法界都安住不變。這稱為『法爾道理』。所謂『略廣』，指的是先說一句法，然後用無量句來輾轉分別，最終顯了究竟。 所謂『此自體相』，指的是能取、能行、能緣菩提分法（bodhipakṣa，三十七道品）的四念住（smṛtyupasthāna）等。這稱為『此自體相』。所謂『得此果相』，指的是世間和出世間的煩惱斷滅之果，以及由此引發的世間和出世間的功德。這稱為『得此果相』。 所謂『此領受顯了相』，指的是由於解脫智的緣故，領受此所得之果相，並且廣泛地為他人顯說其相。這稱為『此領受顯了相』。 所謂『此障礙法相』，指的是在修習菩提分法時，能夠成為障礙的染污之法。這稱為『此障礙法相』。所謂『此隨順法相』，指的是對於此菩提分法能夠成為隨順、多所助益之法。這稱為『此隨順法相』。 所謂『此過患相』，指的是能夠障礙所有功德的過失。這稱為『此過患相』。 所謂『此稱讚相』，指的是隨順菩提分法的所有功德。這稱為『此稱讚相』。在所有的地方，諸佛世尊都用這樣等十一種相，來顯了、分別、開示諸法。這稱為《摩怛履迦》（Mātṛka，本母）。再次，頌曰： 『諸相與斷滅，無失壞方便，彼二果差別，是諸經略義。』 論曰：應當知道，諸經的意義略說有五種：一、相；二、斷滅；三、無失壞方便；四、彼二果；五、相等差別。這五種。
【English Translation】 English version: If we use metaphors, it will produce remaining and different kinds of obtained characteristics, as well as all similar kinds of obtained characteristics. Because these characteristics are not definite regarding the meaning to be established, they are also called 'unaccomplished characteristics'. Because of unaccomplishment, this observation is called 'impure reasoning observation'. This impure observation should not be practiced. The so-called 'impure verbal teaching characteristic' refers to the nature of the verbal teaching itself being impure. The so-called 'natural principle' refers to the fact that whether the Tathāgata (如來) appears in the world or not, the Dharma-nature (法性) and Dharma-realm (法界) abide without change. This is called 'natural principle'. The so-called 'brief and extensive' refers to first stating a phrase of Dharma, and then using countless phrases to explain and reveal the ultimate meaning. The so-called 'this self-nature characteristic' refers to the four foundations of mindfulness (smṛtyupasthāna) etc., which can grasp, practice, and contemplate the factors of enlightenment (bodhipakṣa, thirty-seven factors of enlightenment). This is called 'this self-nature characteristic'. The so-called 'obtaining this fruit characteristic' refers to the fruit of the cessation of worldly and transmundane afflictions, as well as the worldly and transmundane merits arising from it. This is called 'obtaining this fruit characteristic'. The so-called 'this receiving and revealing characteristic' refers to receiving the obtained fruit characteristic due to the wisdom of liberation, and extensively revealing its characteristics to others. This is called 'this receiving and revealing characteristic'. The so-called 'this obstructing Dharma characteristic' refers to the defiled Dharmas that can become obstacles when practicing the factors of enlightenment. This is called 'this obstructing Dharma characteristic'. The so-called 'this conforming Dharma characteristic' refers to the Dharmas that can conform to and greatly assist the factors of enlightenment. This is called 'this conforming Dharma characteristic'. The so-called 'this fault characteristic' refers to the faults that can obstruct all merits. This is called 'this fault characteristic'. The so-called 'this praise characteristic' refers to all the merits that conform to the factors of enlightenment. This is called 'this praise characteristic'. In all places, the Buddhas, the World Honored Ones, use these eleven kinds of characteristics to reveal, distinguish, and explain the Dharmas. This is called the Mātṛka (摩怛履迦, Mother). Again, the verse says: 'The characteristics and cessation, the means of non-destruction, the difference between the two fruits, are the concise meanings of the sutras.' The treatise says: It should be known that the meaning of the sutras can be briefly stated in five ways: first, characteristics; second, cessation; third, means of non-destruction; fourth, the two fruits; fifth, the difference between equality and difference. These five.
略說如善生經。佛告善生。族姓子。有二種事俱為美妙者。是美妙相斷滅有二種。謂欲取斷滅及依事。取斷滅者。此言兼顯二種無失壞方便。二種無失壞方便者。謂若落鬚髮乃至趣于非家。若盡諸漏乃至覺受。我生已盡。乃至廣說。彼二果者。謂無失壞方便果。寂靜性差別者。謂五種寂靜差別。一諸纏寂靜。二世間離欲寂靜。三順下分寂靜。四順上分寂靜。五依事寂靜。為顯此故。于彼經中說伽他曰。
諸比丘美妙 寂靜離諸漏 離欲離繫縛 無執受涅槃 任持最後身 摧伏魔所使
複次頌曰。
略說瑜伽道 緣所聞正法 奢摩他與觀 依影像成就
論曰。若略說瑜伽道。當知多聞所攝。正法為境界。奢摩他毗缽舍那為自體。依止影像及依止事成就。如薄伽梵說。有五種法能攝一切瑜伽行者諸瑜伽地。謂持住明鏡及與轉依。當知聞正法是持所緣。是住止觀。是明影像。是鏡事成就。是轉依。
顯揚聖教論卷第二十
【現代漢語翻譯】 現代漢語譯本：簡略地解釋《善生經》。佛陀告訴善生（name of a person）。善男子，有兩種事情同時是美妙的。這美妙之相的斷滅有兩種，即對慾望的執取的斷滅和依於事物的執取的斷滅。這裡所說的『取斷滅』，兼而顯示了兩種沒有失壞的方便。這兩種沒有失壞的方便是：一是剃除鬚髮，乃至出家；二是斷盡諸漏，乃至覺悟『我生已盡』等等。那兩種果報，是指沒有失壞的方便的果報。寂靜性的差別，是指五種寂靜的差別：一是諸纏的寂靜，二是世間的離欲寂靜，三是順於下分結的寂靜，四是順於上分結的寂靜，五是依於事物的寂靜。爲了顯示這些，所以在經中說了偈頌： 『諸比丘美妙，寂靜離諸漏，離欲離繫縛，無執受涅槃，任持最後身，摧伏魔所使。』 再次，頌曰： 『略說瑜伽道，緣所聞正法，奢摩他與觀，依影像成就。』 論曰：如果簡略地說瑜伽道，應當知道它包含在多聞之中，以正法為境界，以奢摩他（止，calm abiding）和毗缽舍那（觀，insight）為自體，依止影像和依止事物而成就。正如薄伽梵（Bhagavan，世尊）所說，有五種法能夠攝持一切瑜伽行者的諸瑜伽地，即持住、明鏡以及轉依。應當知道，聽聞正法是持住所緣，是住止觀，是明影像，是鏡事成就，是轉依。 《顯揚聖教論》卷第二十
【English Translation】 English version: A brief explanation of the Sigalovada Sutta (善生經). The Buddha told Sigala (善生，name of a person): 'Son of a good family, there are two kinds of things that are both beautiful. There are two kinds of cessation of this beautiful aspect, namely the cessation of clinging to desires and the cessation of clinging to things. The term 'cessation of clinging' here also reveals two kinds of means without loss or corruption. These two kinds of means without loss or corruption are: first, shaving off hair and beard, and even leaving home; second, exhausting all outflows, and even realizing 'birth is exhausted,' and so on.' Those two kinds of fruits refer to the fruits of means without loss or corruption. The differences in tranquility refer to five kinds of tranquility: first, the tranquility of all entanglements; second, the tranquility of detachment from worldly desires; third, the tranquility that accords with the lower fetters; fourth, the tranquility that accords with the higher fetters; and fifth, the tranquility that relies on things. In order to show these, the following verse is spoken in the sutra: 'The bhikshus (比丘, monks) are beautiful, tranquil, free from all outflows, detached from desires, free from bondage, without clinging to nirvana (涅槃, enlightenment), maintaining the last body, subduing the messengers of Mara (魔, demon).' Again, the verse says: 'Briefly speaking of the path of yoga (瑜伽), based on the righteous Dharma heard, shamatha (奢摩他, calm abiding) and vipashyana (毗缽舍那, insight) are accomplished by relying on images.' Commentary: 'If we briefly speak of the path of yoga (瑜伽), we should know that it is included in extensive learning, with the righteous Dharma as its object, with shamatha (奢摩他, calm abiding) and vipashyana (毗缽舍那, insight) as its essence, and accomplished by relying on images and relying on things. Just as the Bhagavan (薄伽梵, the Blessed One) said, there are five kinds of dharmas (法, teachings) that can encompass all the yoga (瑜伽) grounds of all yoga (瑜伽) practitioners, namely, holding, abiding, mirror, and transformation. It should be known that hearing the righteous Dharma is holding the object, is abiding in shamatha (奢摩他, calm abiding) and vipashyana (毗缽舍那, insight), is clarifying the image, is accomplishing the mirror-like function, and is transformation.' Yogachara-bhumi-sastra (顯揚聖教論) Volume 20