T31n1605_大乘阿毗達磨集論
大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
No. 1605 [cf. No. 1606]
大乘阿毗達磨集論卷第一
無著菩薩造
三藏法師玄奘奉 詔譯
本事分中三法品第一
本事與抉擇 是各有四種 三法攝應成 諦法得論議 幾何因取相 建立與次第 義喻廣分別 集總頌應知
蘊界處各有幾。蘊有五。謂色蘊受蘊想蘊行蘊識蘊。界有十八。謂眼界色界眼識界。耳界聲界耳識界。鼻界香界鼻識界。舌界味界舌識界。身界觸界身識界。意界法界意識界。處有十二。謂眼處色處。耳處聲處。鼻處香處。舌處味處。身處觸處。意處法處。
何因蘊唯有五。為顯五種我事故。謂身具我事。受用我事。言說我事。造作一切法非法我事。彼所依止我自體事。何因界唯十八。由身具等能持過現六行受用性故。何因處唯十二。唯由身具能與未來六行受用為生長門故。何故名取蘊。以取合故名為取蘊。何等為取。謂諸蘊中所有欲貪。何故欲貪說名為取。謂于未來現在諸蘊能引不捨故。希求未來染著現在欲貪名取。何故界處名有取法。應如蘊說。色蘊何相。變現相是色相。此有二種。一觸對變壞。二方所示現。云何名為觸對變壞。謂
【現代漢語翻譯】 現代漢語譯本 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
No. 1605 [cf. No. 1606]
大乘阿毗達磨集論卷第一
無著菩薩造
三藏法師玄奘奉 詔譯
本事分中三法品第一
本事與抉擇 是各有四種 三法攝應成 諦法得論議 幾何因取相 建立與次第 義喻廣分別 集總頌應知
蘊（skandha，積聚）界（dhātu，元素）處（āyatana，場所）各有幾？蘊有五。謂色蘊（rūpa-skandha，色身之積聚），受蘊（vedanā-skandha，感受之積聚），想蘊（saṃjñā-skandha，表象之積聚），行蘊（saṃskāra-skandha，意志之積聚），識蘊（vijñāna-skandha，意識之積聚）。界有十八。謂眼界（cakṣur-dhātu，眼之元素），色界（rūpa-dhātu，色之元素），眼識界（cakṣur-vijñāna-dhātu，眼識之元素）。耳界（śrotra-dhātu，耳之元素），聲界（śabda-dhātu，聲之元素），耳識界（śrotra-vijñāna-dhātu，耳識之元素）。鼻界（ghrāṇa-dhātu，鼻之元素），香界（gandha-dhātu，香之元素），鼻識界（ghrāṇa-vijñāna-dhātu，鼻識之元素）。舌界（jihvā-dhātu，舌之元素），味界（rasa-dhātu，味之元素），舌識界（jihvā-vijñāna-dhātu，舌識之元素）。身界（kāya-dhātu，身之元素），觸界（spraṣṭavya-dhātu，觸之元素），身識界（kāya-vijñāna-dhātu，身識之元素）。意界（mano-dhātu，意之元素），法界（dharma-dhātu，法之元素），意識界（mano-vijñāna-dhātu，意識之元素）。處有十二。謂眼處（cakṣur-āyatana，眼之場所），色處（rūpāyatana，色之場所）。耳處（śrotrāyatana，耳之場所），聲處（śabdāyatana，聲之場所）。鼻處（ghrāṇāyatana，鼻之場所），香處（gandhāyatana，香之場所）。舌處（jihvāyatana，舌之場所），味處（rasāyatana，味之場所）。身處（kāyāyatana，身之場所），觸處（spraṣṭavyāyatana，觸之場所）。意處（manāyatana，意之場所），法處（dharmāyatana，法之場所）。
何因蘊唯有五？為顯五種我事故。謂身具我事，受用我事，言說我事，造作一切法非法我事，彼所依止我自體事。何因界唯十八？由身具等能持過現六行受用性故。何因處唯十二？唯由身具能與未來六行受用為生長門故。何故名取蘊？以取合故名為取蘊。何等為取？謂諸蘊中所有欲貪。何故欲貪說名為取？謂于未來現在諸蘊能引不捨故。希求未來染著現在欲貪名取。何故界處名有取法？應如蘊說。色蘊何相？變現相是色相。此有二種。一觸對變壞，二方所示現。云何名為觸對變壞？謂...
【English Translation】 English version Taisho Tripitaka Volume 31, No. 1605 Abhidharmasamuccaya
No. 1605 [cf. No. 1606]
Abhidharmasamuccaya, Volume 1
Composed by Bodhisattva Asaṅga (無著菩薩)
Translated under Imperial Order by Tripitaka Master Xuanzang (玄奘)
Chapter 1: Three Dharmas in the Section on Basic Matters (本事分)
Basic matters and ascertainment, each has four aspects. The three dharmas, inclusion and accomplishment, true dharma and debate. How many, cause and characteristic, establishment and sequence. Meaning, simile, extensive explanation, collection, summary, should be known.
How many skandhas (蘊, aggregates), dhātus (界, elements), and āyatanas (處, sense-fields) are there respectively? There are five skandhas: namely, rūpa-skandha (色蘊, aggregate of form), vedanā-skandha (受蘊, aggregate of feeling), saṃjñā-skandha (想蘊, aggregate of perception), saṃskāra-skandha (行蘊, aggregate of mental formations), and vijñāna-skandha (識蘊, aggregate of consciousness). There are eighteen dhātus: namely, cakṣur-dhātu (眼界, element of eye), rūpa-dhātu (色界, element of form), cakṣur-vijñāna-dhātu (眼識界, element of eye-consciousness); śrotra-dhātu (耳界, element of ear), śabda-dhātu (聲界, element of sound), śrotra-vijñāna-dhātu (耳識界, element of ear-consciousness); ghrāṇa-dhātu (鼻界, element of nose), gandha-dhātu (香界, element of smell), ghrāṇa-vijñāna-dhātu (鼻識界, element of nose-consciousness); jihvā-dhātu (舌界, element of tongue), rasa-dhātu (味界, element of taste), jihvā-vijñāna-dhātu (舌識界, element of tongue-consciousness); kāya-dhātu (身界, element of body), spraṣṭavya-dhātu (觸界, element of touch), kāya-vijñāna-dhātu (身識界, element of body-consciousness); mano-dhātu (意界, element of mind), dharma-dhātu (法界, element of dharma), mano-vijñāna-dhātu (意識界, element of mind-consciousness). There are twelve āyatanas: namely, cakṣur-āyatana (眼處, sense-field of eye), rūpāyatana (色處, sense-field of form); śrotrāyatana (耳處, sense-field of ear), śabdāyatana (聲處, sense-field of sound); ghrāṇāyatana (鼻處, sense-field of nose), gandhāyatana (香處, sense-field of smell); jihvāyatana (舌處, sense-field of tongue), rasāyatana (味處, sense-field of taste); kāyāyatana (身處, sense-field of body), spraṣṭavyāyatana (觸處, sense-field of touch); manāyatana (意處, sense-field of mind), dharmāyatana (法處, sense-field of dharma).
Why are there only five skandhas? To reveal the five kinds of 'I' (self) matters. Namely, the 'I' matter of possessing a body, the 'I' matter of experiencing, the 'I' matter of speaking, the 'I' matter of creating all dharmic and non-dharmic things, and the 'I' matter of the self-essence on which they rely. Why are there only eighteen dhātus? Because the body and other elements can sustain the nature of experiencing the six actions of the past and present. Why are there only twelve āyatanas? Only because the body can provide the means for the six actions of the future to grow and be experienced. Why are they called 'grasping' skandhas (取蘊)? Because they are combined with grasping, they are called 'grasping' skandhas. What is 'grasping'? It refers to the desire and greed present in all the skandhas. Why are desire and greed called 'grasping'? Because they can attract and not abandon the skandhas of the future and present. Desiring the future and being attached to the present, desire and greed are called 'grasping'. Why are the dhātus and āyatanas called 'dharmas with grasping'? It should be explained as with the skandhas. What is the characteristic of the rūpa-skandha? The characteristic of change and manifestation is the characteristic of rūpa. This has two types: one is change and destruction through contact, and the other is manifestation through direction. What is meant by change and destruction through contact? It refers to...
由手足塊石刀杖寒熱飢渴蚊虻蛇蝎。所觸對時即便變壞。云何名為方所示現。謂由方所可相。示現如此如此色。如是如是色或由定心。或由不定尋思相應種種構畫。受蘊何相。領納相是受相。謂由受故。領納種種凈不凈業諸果異熟。想蘊何相。構了相是想相。謂由想故。構畫種種諸法像類。隨所見聞覺知之義起諸言說。行蘊何相。造作相是行相。謂由行故。令心造作于善不善無記品。中驅役心故。識蘊何相。了別相是識相。謂由識故。了別色聲香味觸法種種境界。眼界何相。謂眼曾現見色。及此種子積集異熟阿賴耶識。是眼界相。如眼界相耳鼻舌身意界相亦爾。色界何相。謂色眼曾現見。及眼界於此增上。是色界相。如色界相聲香味觸法界相亦爾。眼識界何相。謂依眼緣色似色了別。及此種子積集異熟阿賴耶識。是眼識界相。如眼識界相耳鼻舌身意識界相亦爾。處何相。如界應知隨其所應。
云何建立色蘊。謂諸所有色。若四大種及四大種所造。云何四大種。謂地界水界火界風界。何等地界。謂堅硬性。何等水界。謂流濕性。何等火界。謂溫熱性。何等風界。謂輕等動性。云何所造色。謂眼根耳根鼻根舌根身根。色聲香味所觸一分。及法處所攝色。何等眼根。謂四大種所造眼識所依清凈色。何等耳根。謂四大種
【現代漢語翻譯】 現代漢語譯本 由手、足、土塊、石頭、刀杖、寒冷、炎熱、飢餓、乾渴、蚊子、虻蟲、蛇、蝎等所觸對時，（這些感受）即便變壞。什麼叫做『方所示現』（方位所顯現的）？就是由方位可以辨別的表象，顯現如此這般的顏色，如此這般的顏色，或者由禪定之心，或者由不定的尋思相應，種種構畫（而成）。受蘊（感受之集合）是什麼樣的表象？領納的表象就是受的表象。就是因為感受的緣故，領納種種清凈與不清凈的業所產生的各種果報和異熟果報。想蘊（表象之集合）是什麼樣的表象？構了的表象就是想的表象。就是因為表象的緣故，構畫種種諸法的形象種類，隨著所見、所聞、所覺知的意義而產生各種言說。行蘊（意志之集合）是什麼樣的表象？造作的表象就是行的表象。就是因為意志的緣故，使心在善、不善、無記（非善非惡）的品類中造作，驅使心的緣故。識蘊（識別之集合）是什麼樣的表象？了別的表象就是識的表象。就是因為識別的緣故，了別色、聲、香、味、觸、法種種境界。眼界（視覺範圍）是什麼樣的表象？就是眼睛曾經顯現見到的顏色，以及這些種子的積集、異熟的阿賴耶識（ālaya-vijñāna，含藏識）。這是眼界的表象。如同眼界的表象一樣，耳界、鼻界、舌界、身界、意界的表象也是如此。（此處原文缺失，無法翻譯）是什麼樣的表象？就是顏色是眼睛曾經顯現見到的，以及眼界對此增上的作用。這是的表象。如同**的表象一樣，聲界、香界、味界、觸界、法界的表象也是如此。眼識界（視覺意識範圍）是什麼樣的表象？就是依靠眼睛，以顏色為緣，相似於顏色的了別，以及這些種子的積集、異熟的阿賴耶識。這是眼識界的表象。如同眼識界的表象一樣，耳識界、鼻識界、舌識界、身識界、意識界的表象也是如此。處（感官場所）是什麼樣的表象？應當像界一樣理解，根據它所應屬於的類別。
如何建立色蘊（物質之集合）？就是所有一切的色，無論是四大種（四大元素）以及四大種所造的。什麼是四大種？就是地界（固體元素）、水界（液體元素）、火界（熱能元素）、風界（氣體元素）。什麼是地界？就是堅硬的性質。什麼是水界？就是流動潮濕的性質。什麼是火界？就是溫暖炎熱的性質。什麼是風界？就是輕盈運動的性質。什麼叫做所造色？就是眼根（視覺器官）、耳根（聽覺器官）、鼻根（嗅覺器官）、舌根（味覺器官）、身根（觸覺器官），色、聲、香、味、所觸的一部分，以及法處（意識對像）所攝的色。什麼是眼根？就是四大種所造，眼識所依靠的清凈色。什麼是耳根？就是四大種...
【English Translation】 English version When touched by hands, feet, clods, stones, knives, sticks, cold, heat, hunger, thirst, mosquitoes, gadflies, snakes, scorpions, etc., (these feelings) immediately deteriorate. What is called 'manifestation by location'? It is the appearance that can be distinguished by location, manifesting such and such colors, such and such colors, either by a meditative mind or by uncertain thoughts and corresponding various constructions. What is the characteristic of the Skandha of Feeling (vedanāskandha, aggregate of sensations)? The characteristic of reception is the characteristic of feeling. It is because of feeling that one receives various pure and impure karmas and their various fruits and Vipāka (result of action). What is the characteristic of the Skandha of Perception (saṃjñāskandha, aggregate of perceptions)? The characteristic of conception is the characteristic of perception. It is because of perception that one conceives various images and categories of Dharmas (laws, phenomena), and generates various expressions according to the meanings of what is seen, heard, and known. What is the characteristic of the Skandha of Volition (saṃskāraskandha, aggregate of mental formations)? The characteristic of formation is the characteristic of volition. It is because of volition that the mind is made to act in the categories of good, non-good, and neutral (neither good nor bad), driving the mind. What is the characteristic of the Skandha of Consciousness (vijñānaskandha, aggregate of consciousness)? The characteristic of discernment is the characteristic of consciousness. It is because of discernment that one discerns various realms of color, sound, smell, taste, touch, and Dharma. What is the characteristic of the Eye-Dhātu (visual sphere)? It is the color that the eye has manifested and seen, as well as the accumulation of these seeds and the Vipāka of the Ālaya-vijñāna (storehouse consciousness). This is the characteristic of the Eye-Dhātu. Just like the characteristic of the Eye-Dhātu, so are the characteristics of the Ear-Dhātu, Nose-Dhātu, Tongue-Dhātu, Body-Dhātu, and Mind-Dhātu. What is the characteristic of ** (missing text in the original, untranslatable)? It is that color is what the eye has manifested and seen, and the Eye-Dhātu has an increasing effect on this. This is the characteristic of . Just like the characteristic of , so are the characteristics of the Sound-Dhātu, Smell-Dhātu, Taste-Dhātu, Touch-Dhātu, and Dharma-Dhātu. What is the characteristic of the Eye-Vijñāna-Dhātu (visual consciousness sphere)? It is the discernment that relies on the eye and takes color as its condition, resembling the discernment of color, as well as the accumulation of these seeds and the Vipāka of the Ālaya-vijñāna. This is the characteristic of the Eye-Vijñāna-Dhātu. Just like the characteristic of the Eye-Vijñāna-Dhātu, so are the characteristics of the Ear-Vijñāna-Dhātu, Nose-Vijñāna-Dhātu, Tongue-Vijñāna-Dhātu, Body-Vijñāna-Dhātu, and Mind-Vijñāna-Dhātu. What is the characteristic of Āyatana (sense base)? It should be understood like the Dhātu, according to its appropriate category.
How is the Skandha of Rūpa (form, matter) established? It is all Rūpa, whether it is the Four Great Elements (mahābhūta) or what is made by the Four Great Elements. What are the Four Great Elements? They are the Earth-Dhātu (solid element), Water-Dhātu (liquid element), Fire-Dhātu (heat element), and Wind-Dhātu (air element). What is the Earth-Dhātu? It is the nature of hardness. What is the Water-Dhātu? It is the nature of flowing and wetness. What is the Fire-Dhātu? It is the nature of warmth and heat. What is the Wind-Dhātu? It is the nature of lightness and movement. What is called 'Rūpa made by'? It is the Eye-Indriya (visual organ), Ear-Indriya (auditory organ), Nose-Indriya (olfactory organ), Tongue-Indriya (gustatory organ), Body-Indriya (tactile organ), a portion of color, sound, smell, taste, touch, and the Rūpa included in the Dharma-Āyatana (realm of ideas). What is the Eye-Indriya? It is the pure Rūpa made by the Four Great Elements, on which the Eye-Vijñāna (visual consciousness) relies. What is the Ear-Indriya? It is made by the Four Great Elements...
所造耳識所依清凈色。何等鼻根。謂四大種所造鼻識所依清凈色。何等舌根。謂四大種所造舌識所依清凈色。何等身根。謂四大種所造身識所依清凈色。何等為色。謂四大種所造眼根所行義。謂青黃赤白長短方圓。粗細高下正不正。光影明闇雲煙塵霧。迥色表色空一顯色。此復三種。謂妙不妙俱相違色。何等為聲。謂四大種所造耳根所取義。或可意或不可意。或俱相違。或執受大種為因。或不執受大種為因。或俱大種為因。或世所極成。或成所引。或遍計所起。或聖言所攝。或非聖言所攝。何等為香。謂四大種所造鼻根所取義。謂好香惡香平等香俱生香和合香變異香。何等為味。謂四大種所造舌根所取義。謂苦酢甘辛鹹淡。或可意或不可意。或俱相違或俱生。或和合或變異。何等所觸一分。謂四大種所造身根所取義。謂滑性澀性輕性重性軟性緩急冷飢渴飽力劣悶癢黏病老死疲息勇。何等法處所攝色。有五種應知謂極略色。極迥色。受所引色。遍計所起。色定自在所生色。
云何建立受蘊。謂六受身。眼觸所生受。耳觸所生受。鼻觸所生受。舌觸所生受。身觸所生受。意觸所生受。如是六受身。或樂或苦或不苦不樂。復有樂身受苦身受不苦不樂身受。樂心受苦心受不苦不樂心受。復有樂有味受苦有味受不苦不樂有
【現代漢語翻譯】 現代漢語譯本 『什麼』是所造的耳識所依的清凈色？答：是指四大種所造的，作為耳識所依賴的清凈色。 『什麼』是鼻根？答：是指四大種所造的，作為鼻識所依賴的清凈色。 『什麼』是舌根？答：是指四大種所造的，作為舌識所依賴的清凈色。 『什麼』是身根？答：是指四大種所造的，作為身識所依賴的清凈色。 『什麼』是色？答：是指四大種所造的，眼根所能感知的對象，包括青、黃、赤、白、長、短、方、圓、粗、細、高、下、正、不正、光、影、明、暗、云、煙、塵、霧、迥色、表色、空一顯色。這些色又分為三種：可喜的、不可喜的、以及兩者相違背的色。 『什麼』是聲？答：是指四大種所造的，耳根所能聽到的對象，包括可意的、不可意的、或者兩者相違背的。或者以執受大種為因，或者不執受大種為因，或者俱以大種為因。或者為世間普遍認可的，或者由成就所引導的，或者由遍計所產生的，或者為聖言所包含的，或者非聖言所包含的。 『什麼』是香？答：是指四大種所造的，鼻根所能嗅到的對象，包括好香、惡香、平等香、俱生香、和合香、變異香。 『什麼』是味？答：是指四大種所造的，舌根所能嚐到的對象，包括苦、酢（酸）、甘、辛、咸、淡。或者可意的，或者不可意的，或者兩者相違背的，或者俱生的，或者和合的，或者變異的。 『什麼』是所觸的一部分？答：是指四大種所造的，身根所能觸及的對象，包括滑性、澀性、輕性、重性、軟性、緩急、冷、饑、渴、飽、力、劣、悶、癢、黏、病、老、死、疲、息、勇。 『什麼』是法處所攝的色？答：有五種應該知道，即極略色、極迥色、受所引色、遍計所起色、定自在所生色。 如何建立受蘊（Vedanāskandha）？答：是指六受身，即眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。這六受身，或者樂，或者苦，或者不苦不樂。又有樂身受、苦身受、不苦不樂身受；樂心受、苦心受、不苦不樂心受。又有樂有味受、苦有味受、不苦不樂有味受。
【English Translation】 English version What is the pure color that is the basis of the produced ear consciousness? It is the pure color produced by the four great elements (catvāri mahābhūtāni) that serves as the basis for ear consciousness. What is the nose faculty (ghrāṇendriya)? It is the pure color produced by the four great elements that serves as the basis for nose consciousness. What is the tongue faculty (jihvendriya)? It is the pure color produced by the four great elements that serves as the basis for tongue consciousness. What is the body faculty (kāyendriya)? It is the pure color produced by the four great elements that serves as the basis for body consciousness. What is form (rūpa)? It is the object perceived by the eye faculty, produced by the four great elements, including blue, yellow, red, white, long, short, square, round, coarse, fine, high, low, correct, incorrect, light, shadow, bright, dark, clouds, smoke, dust, mist, remote color, indicative color, and manifest color of space. These are further divided into three types: pleasant, unpleasant, and contradictory colors. What is sound (śabda)? It is the object perceived by the ear faculty, produced by the four great elements, including agreeable, disagreeable, or contradictory sounds. It may be caused by the great elements that are apprehended, or by the great elements that are not apprehended, or by both. It may be conventionally established, or induced by accomplishment, or arisen from conceptual proliferation, or contained in sacred words, or not contained in sacred words. What is odor (gandha)? It is the object perceived by the nose faculty, produced by the four great elements, including good odor, bad odor, neutral odor, co-arisen odor, combined odor, and altered odor. What is taste (rasa)? It is the object perceived by the tongue faculty, produced by the four great elements, including bitter, sour, sweet, spicy, salty, and bland. It may be agreeable, disagreeable, or contradictory; co-arisen, combined, or altered. What is a portion of tactile object (spraṣṭavya)? It is the object perceived by the body faculty, produced by the four great elements, including smoothness, roughness, lightness, heaviness, softness, slowness, quickness, cold, hunger, thirst, satiety, strength, weakness, dullness, itching, stickiness, sickness, old age, death, fatigue, rest, and courage. What are the forms included in the sphere of phenomena (dharmāyatana)? There are five kinds that should be known: extremely subtle forms, extremely remote forms, forms induced by sensation, forms arisen from conceptual proliferation, and forms produced by the mastery of meditative stabilization. How is the aggregate of feeling (Vedanāskandha) established? It refers to the six bodies of feeling: feeling born from eye contact, feeling born from ear contact, feeling born from nose contact, feeling born from tongue contact, feeling born from body contact, and feeling born from mind contact. These six bodies of feeling are either pleasant, painful, or neither pleasant nor painful. There are also pleasant bodily feeling, painful bodily feeling, and neither pleasant nor painful bodily feeling; pleasant mental feeling, painful mental feeling, and neither pleasant nor painful mental feeling. Furthermore, there are pleasant feeling with attachment, painful feeling with attachment, and neither pleasant nor painful feeling with attachment.
味受。樂無味受苦無味受不苦不樂無味受。復有樂依耽嗜受苦依耽嗜受不苦不樂依耽嗜受。樂依出離受苦依出離受不苦不樂依出離受。何等身受。謂五識相應受。何等心受。謂意識相應受。何等有味受。謂自體愛相應受。何等無味受。謂此愛不相應受。何等依耽嗜受。謂妙五欲愛相應受。何等依出離受。謂此愛不相應受。
云何建立想蘊。謂六想身。眼觸所生想。耳觸所生想。鼻觸所生想。舌觸所生想。身觸所生想。意觸所生想。由此想故。或了有相。或了無相。或了小或了大。或了無量。或了無少所有無所有處。何等有相想。謂除不善言說無想界定及有頂定想。所餘諸想。何等無相想。謂所餘想。何等小想。謂能了欲界想。何等大想。謂能了色界想。何等無量想。謂能了空無邊處識無邊處想。何等無少所有無所有處想。謂能了無所有處想。
云何建立行蘊。謂六思身。眼觸所生思。耳觸所生思。鼻觸所生思。舌觸所生思。身觸所生思。意觸所生思。由此思故思作諸善。思作雜染。思作分位差別。又即此思除受及想與余心所法心不相應行。總名行蘊。何等名為余心所法。謂作意觸欲勝解念三摩地慧信慚愧無貪無瞋無癡勤安不放逸舍不害貪瞋慢無明疑薩迦耶見邊執見見取戒禁取邪見忿恨覆惱嫉慳誑諂憍害無
【現代漢語翻譯】 現代漢語譯本：感受有三種：樂受（令人愉悅的感受）、苦受（令人痛苦的感受）和不苦不樂受（非愉悅非痛苦的感受）。又有樂受依于耽嗜（貪戀），苦受依于耽嗜，不苦不樂受依于耽嗜；樂受依于出離（解脫），苦受依于出離，不苦不樂受依于出離。什麼是身受？指的是與五識相應的感受。什麼是心受？指的是與意識相應的感受。什麼是有味受？指的是與自體愛相應的感受。什麼是無味受？指的是與此愛不相應的感受。什麼是依耽嗜受？指的是與美好的五欲之愛相應的感受。什麼是依出離受？指的是與此愛不相應的感受。
如何建立想蘊（saṃjñāskandha，構成個體經驗的識別和概念化要素）？指的是六種想身：眼觸所生的想、耳觸所生的想、鼻觸所生的想、舌觸所生的想、身觸所生的想、意觸所生的想。由於這些想，我們或者了知有相（具有特定特徵的事物），或者了知無相（沒有特定特徵的事物），或者了知小（小的），或者了知大（大的），或者了知無量（無限的），或者了知無所有處（ākincanyāyatana，一種禪定境界）的無少所有（沒有任何東西）。什麼是有相想？指的是除了不善言說、無想界定（asaṃjñāsamāpatti，一種無想的禪定狀態）以及有頂定（bhavāgra-samāpatti，最高層次的禪定）的想之外的其餘諸想。什麼是無相想？指的是其餘的想。什麼是小想？指的是能夠了知欲界（kāmadhātu，眾生具有慾望的生存領域）的想。什麼是大想？指的是能夠了知**（此處原文缺失，無法翻譯）想。什麼是無量想？指的是能夠了知空無邊處（ākāśānantyāyatana，一種禪定境界）和識無邊處（vijñānānantyāyatana，一種禪定境界）的想。什麼是無少所有無所有處想？指的是能夠了知無所有處想。
如何建立行蘊（saṃskāraskandha，構成個體經驗的意志和心理活動要素）？指的是六種思身：眼觸所生的思、耳觸所生的思、鼻觸所生的思、舌觸所生的思、身觸所生的思、意觸所生的思。由於這些思，我們思考並作出各種善行，思考並作出各種雜染（煩惱），思考並作出各種分位差別（不同狀態的區分）。此外，就是這些思，除去受蘊和想蘊，以及其餘的心所法（caitasika，心理因素）和心不相應行（citta-viprayukta-saṃskāra，非心識相應的行），總稱為行蘊。什麼叫做其餘的心所法？指的是作意（manaskāra，心理活動的 направленность）、觸（sparśa，感官接觸）、欲（chanda，願望）、勝解（adhimokṣa，確認）、念（smṛti，記憶）、三摩地（samādhi，專注）、慧（prajñā，智慧）、信（śraddhā，信仰）、慚（hrī，羞恥）、愧（apatrāpya，內疚）、無貪（alobha，不貪婪）、無瞋（adveṣa，不憎恨）、無癡（amoha，不愚癡）、勤（vīrya，精進）、安（praśrabdhi，輕安）、不放逸（apramāda，不放縱）、舍（upekṣā，捨棄）、不害（avihiṃsā，不傷害）、貪（lobha，貪婪）、瞋（dveṣa，憎恨）、慢（māna，傲慢）、無明（avidyā，無明）、疑（vicikitsā，懷疑）、薩迦耶見（satkāya-dṛṣṭi，身見）、邊執見（antagrāha-dṛṣṭi，邊見）、見取（dṛṣṭi-parāmarśa，見取見）、戒禁取（śīla-vrata-parāmarśa，戒禁取見）、邪見（mithyā-dṛṣṭi，邪見）、忿（krodha，憤怒）、恨（upanāha，怨恨）、覆（mrakṣa，隱藏）、惱（pradāsa，惱怒）、嫉（īrṣyā，嫉妒）、慳（mātsarya，吝嗇）、誑（śāṭhya，欺騙）、諂（māyā，虛偽）、憍（mada，驕傲）、害（vihiṃsā，傷害）、無...
【English Translation】 English version: There are three kinds of feeling (vedanā): pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Furthermore, there is pleasant feeling based on attachment, painful feeling based on attachment, and neither-pleasant-nor-painful feeling based on attachment; pleasant feeling based on detachment, painful feeling based on detachment, and neither-pleasant-nor-painful feeling based on detachment. What is bodily feeling? It refers to the feeling associated with the five consciousnesses. What is mental feeling? It refers to the feeling associated with the mind consciousness. What is feeling with flavor? It refers to the feeling associated with self-love. What is feeling without flavor? It refers to the feeling not associated with this love. What is feeling based on attachment? It refers to the feeling associated with the love of the five desirable sense objects. What is feeling based on detachment? It refers to the feeling not associated with this love.
How is the aggregate of perception (saṃjñāskandha, the element of recognition and conceptualization in individual experience) established? It refers to the six bodies of perception: perception born from eye contact, perception born from ear contact, perception born from nose contact, perception born from tongue contact, perception born from body contact, and perception born from mind contact. Due to these perceptions, we either perceive things with characteristics (having specific features), or perceive things without characteristics (without specific features), or perceive small (small things), or perceive large (large things), or perceive immeasurable (infinite things), or perceive the nothingness of the sphere of no-thingness (ākincanyāyatana, a state of meditative absorption). What is perception with characteristics? It refers to all perceptions except for unwholesome speech, the cessation of perception and feeling (asaṃjñāsamāpatti, a state of meditative absorption without perception), and the perception of the peak of existence (bhavāgra-samāpatti, the highest level of meditative absorption). What is perception without characteristics? It refers to the remaining perceptions. What is small perception? It refers to the perception that can perceive the desire realm (kāmadhātu, the realm of existence where beings have desires). What is large perception? It refers to the perception that can perceive the ** (missing in the original text, untranslatable) realm. What is immeasurable perception? It refers to the perception that can perceive the sphere of infinite space (ākāśānantyāyatana, a state of meditative absorption) and the sphere of infinite consciousness (vijñānānantyāyatana, a state of meditative absorption). What is the perception of the sphere of no-thingness with nothing at all? It refers to the perception that can perceive the sphere of no-thingness.
How is the aggregate of mental formations (saṃskāraskandha, the element of volition and mental activity in individual experience) established? It refers to the six bodies of volition: volition born from eye contact, volition born from ear contact, volition born from nose contact, volition born from tongue contact, volition born from body contact, and volition born from mind contact. Due to these volitions, we think and perform various good deeds, think and perform various defilements (afflictions), think and create various distinctions of states (different states of differentiation). Furthermore, these volitions, excluding the aggregates of feeling and perception, as well as the remaining mental factors (caitasika, mental elements) and non-associated formations (citta-viprayukta-saṃskāra, formations not associated with consciousness), are collectively called the aggregate of mental formations. What are the remaining mental factors? They refer to attention (manaskāra, mental direction), contact (sparśa, sensory contact), desire (chanda, wish), conviction (adhimokṣa, confirmation), mindfulness (smṛti, memory), concentration (samādhi, focus), wisdom (prajñā, wisdom), faith (śraddhā, belief), shame (hrī, embarrassment), guilt (apatrāpya, remorse), non-greed (alobha, non-greed), non-hatred (adveṣa, non-hatred), non-delusion (amoha, non-delusion), diligence (vīrya, effort), ease (praśrabdhi, tranquility), non-negligence (apramāda, non-negligence), equanimity (upekṣā, equanimity), non-harming (avihiṃsā, non-harming), greed (lobha, greed), hatred (dveṣa, hatred), pride (māna, arrogance), ignorance (avidyā, ignorance), doubt (vicikitsā, doubt), self-view (satkāya-dṛṣṭi, view of self), extreme views (antagrāha-dṛṣṭi, extreme views), holding to views (dṛṣṭi-parāmarśa, clinging to views), holding to precepts and vows (śīla-vrata-parāmarśa, clinging to precepts and vows), wrong view (mithyā-dṛṣṭi, wrong view), anger (krodha, anger), resentment (upanāha, resentment), concealment (mrakṣa, concealment), vexation (pradāsa, vexation), jealousy (īrṣyā, jealousy), stinginess (mātsarya, stinginess), deceit (śāṭhya, deception), flattery (māyā, hypocrisy), conceit (mada, pride), harm (vihiṃsā, harm), non...
慚無愧惛沉掉舉不信懈怠放逸忘念不正知散亂睡眠惡作尋伺。
何等為思。謂於心造作意業為體。于善不善無記品中役心為業。何等作意。謂發動心為體。于所緣境持心為業。何等為觸。謂依三和合諸根變異分別為體。受所依為業。何等為欲。謂于所樂事彼彼引發所作希望為體。正勤所依為業。何等勝解。謂于決定事隨所決定印持為體。不可引轉為業。何等爲念。謂于串習事令心明記不忘為體。不散亂為業。何等三摩地。謂于所觀事令心一境為體。智所依止為業。何等為慧。謂于所觀事擇法為體。斷疑為業。
何等為信。謂于有體有德有能忍可清凈希望為體。樂欲所依為業。何等為慚。謂于諸過惡自羞為體。惡行止息所依為業。何等為愧。謂于諸過惡羞他為體。業如慚說。何等無貪。謂于有有具無著為體。惡行不轉所依為業。何等無瞋。謂于諸有情苦及苦具無恚為體惡行不轉所依為業。何等無癡。謂由報教證智抉擇為體。惡行不轉所依為業。何等為勤。謂心勇悍為體。或被甲或加行。或無下或無退或無足。差別成滿善品為業。何等為安。謂止息身心粗重身心調暢為體。除遣一切障礙為業。何等不放逸。謂依止正勤無貪無瞋無癡修諸善法。於心防護諸有漏法為體。成滿一切世出世福為業。何等為舍。謂依止
【現代漢語翻譯】 現代漢語譯本： 無慚（Ahrikya，對自己的不道德行為不感到羞恥）、無愧（Anapatrapya，對他人不道德行為不感到羞恥）、惛沉（Styana，精神遲鈍）、掉舉（Auddhatya，精神浮躁）、不信（Asraddha，缺乏信念）、懈怠（Kausidya，懶惰）、放逸（Pramada，放縱）、忘念（Musitasmrtita，失去正念）、不正知（Asamprajanya，缺乏正知）、散亂（Viksepa，精神散亂）、睡眠（Middha，昏睡）、惡作（Kaukrtya，後悔）、尋（Vitarka，粗略的思考）、伺（Vicara，精細的思考）。
什麼是思（Manaskara）？ 意為在心中造作，以意業為體。在善、不善、無記的品類中役使心為作用。 什麼是作意（Citta）？ 意為發動心，以發動心為體。對於所緣境，保持心為作用。 什麼是觸（Sparsa）？ 意為依靠三和合（根、境、識）諸根變異分別為體。以受（Vedana）所依為作用。 什麼是欲（Chanda）？ 意為對於所樂之事，彼彼引發所作希望為體。以正勤（Vyayama）所依為作用。 什麼是勝解（Adhimoksa）？ 意為對於決定之事，隨所決定印持為體。以不可引轉為作用。 什麼是念（Smrti）？ 意為對於串習之事，令心明記不忘為體。以不散亂為作用。 什麼是三摩地（Samadhi）？ 意為對於所觀之事，令心一境為體。以智（Jnana）所依止為作用。 什麼是慧（Prajna）？ 意為對於所觀之事，擇法為體。以斷疑為作用。
什麼是信（Sraddha）？ 意為對於有體、有德、有能，忍可清凈希望為體。以樂欲所依為作用。 什麼是慚（Hri）？ 意為對於諸過惡，自羞為體。以惡行止息所依為作用。 什麼是愧（Apatrapya）？ 意為對於諸過惡，羞他為體。作用如慚所說。 什麼是無貪（Allobha）？ 意為對於有、有具，無著為體。以惡行不轉所依為作用。 什麼是無瞋（Advesa）？ 意為對於諸有情苦及苦具，無恚為體。以惡行不轉所依為作用。 什麼是無癡（Amoha）？ 意為由報、教、證智抉擇為體。以惡行不轉所依為作用。 什麼是勤（Virya）？ 意為心勇悍為體。或被甲，或加行，或無下，或無退，或無足。差別成滿善品為作用。 什麼是安（Prasrabdhi）？ 意為止息身心粗重，身心調暢為體。以除遣一切障礙為作用。 什麼是不放逸（Apramada）？ 意為依止正勤、無貪、無瞋、無癡，修諸善法。於心防護諸有漏法為體。以成滿一切世出世福為作用。 什麼是舍（Upeksa）？ 意為依止...
【English Translation】 English version: Ahrikya (shamelessness), Anapatrapya (lack of embarrassment), Styana (mental dullness), Auddhatya (restlessness), Asraddha (lack of faith), Kausidya (laziness), Pramada (negligence), Musitasmrtita (forgetfulness), Asamprajanya (lack of clear comprehension), Viksepa (distraction), Middha (drowsiness), Kaukrtya (remorse), Vitarka (gross thought), Vicara (subtle thought).
What is Manaskara (attention)? It means mental activity, with mental karma as its essence. Its function is to direct the mind in the categories of good, bad, and neutral. What is Citta (intention)? It means initiating the mind, with initiating the mind as its essence. Its function is to maintain the mind on the object of focus. What is Sparsa (contact)? It means relying on the combination of three (sense organ, object, and consciousness), with the transformation of the sense organs as its essence. Its function is to be the basis of Vedana (feeling). What is Chanda (desire)? It means, with regard to desired things, generating hope for what is to be done, with that hope as its essence. Its function is to be the basis of Vyayama (effort). What is Adhimoksa (resolution)? It means, with regard to determined matters, firmly holding onto the decision, with that firm holding as its essence. Its function is to be unchangeable. What is Smrti (mindfulness)? It means, with regard to familiar things, causing the mind to clearly remember and not forget, with that clear memory as its essence. Its function is to be non-distracted. What is Samadhi (concentration)? It means, with regard to the object of contemplation, causing the mind to be one-pointed, with that one-pointedness as its essence. Its function is to be the basis of Jnana (wisdom). What is Prajna (wisdom)? It means, with regard to the object of contemplation, discriminating the Dharma, with that discrimination as its essence. Its function is to cut off doubt.
What is Sraddha (faith)? It means, with regard to what exists, what has virtue, and what has ability, accepting with pure hope, with that pure hope as its essence. Its function is to be the basis of desire. What is Hri (shame)? It means, with regard to all faults and evils, being ashamed of oneself, with that self-shame as its essence. Its function is to be the basis for stopping evil actions. What is Apatrapya (embarrassment)? It means, with regard to all faults and evils, being ashamed before others, with that shame before others as its essence. Its function is as described for shame. What is Allobha (non-greed)? It means, with regard to existence and the means of existence, being without attachment, with that non-attachment as its essence. Its function is to be the basis for not turning to evil actions. What is Advesa (non-hatred)? It means, with regard to all sentient beings, suffering and the means of suffering, being without hatred, with that non-hatred as its essence. Its function is to be the basis for not turning to evil actions. What is Amoha (non-delusion)? It means, being determined by retribution, teaching, and the wisdom of realization, with that determination as its essence. Its function is to be the basis for not turning to evil actions. What is Virya (diligence)? It means the mind being courageous, with that courage as its essence. It is either being armored, or applying effort, or being without inferiority, or being without retreat, or being without satisfaction. Its function is to perfectly accomplish good qualities. What is Prasrabdhi (tranquility)? It means stopping the coarseness of body and mind, with the body and mind being harmonious as its essence. Its function is to eliminate all obstacles. What is Apramada (non-negligence)? It means relying on diligence, non-greed, non-hatred, and non-delusion, cultivating all good dharmas. It has as its essence protecting the mind from all contaminated dharmas. Its function is to perfectly accomplish all worldly and supramundane blessings. What is Upeksa (equanimity)? It means relying on...
正勤無貪無瞋無癡。與雜染住相違。心平等性。心正直性。心無功用住性為體。不容雜染所依為業。何等不害。謂無瞋善根一分心悲愍為體。不損惱為業。
何等為貪。謂三界愛為體。生眾苦為業。何等為瞋。謂于有情苦及苦具心恚為體。不安隱住惡行所依為業。何等為慢。謂依止薩迦耶見心高舉為體。不敬苦生所依為業。何等無明。謂三界無知為體。于諸法中邪決定疑雜生起所依為業。何等為疑。謂于諦猶豫為體。善品不生所依為業。何等薩迦耶見。謂於五取蘊等隨觀執我及我所。諸忍欲覺觀見為體。一切見趣所依為業。何等邊執見。謂於五取蘊等隨觀執或斷或常。諸忍欲覺觀見為體。障處中行出離為業。何等見取。謂于諸見及見所依五取蘊等。隨觀執為最為勝為上為妙。諸忍欲覺觀見為體。執不正見所依為業。何等戒禁取。謂于諸戒禁及戒禁所依五取蘊等。隨觀執為清凈為解脫為出離。諸忍欲覺觀見為體。勞而無果所依為業。何等邪見。謂謗因謗果。或謗作用。或壞實事。或邪分別。諸忍欲覺觀見為體斷善根為業。及不善根堅固所依為業。不善生起為業。善不生起為業。如是五見。幾增益見。幾損減見。四是增益見。謂于所知境增益自性及差別故。于諸見中增益第一及清凈故。一多分是損減見。計前後際所
【現代漢語翻譯】 現代漢語譯本： 正勤（正確的努力）是無貪、無瞋、無癡的狀態，與雜染（煩惱）的住處相反。它的體性是心的平等性、心的正直性、心無造作的安住性。它的作用是不容許雜染產生所依。 什麼是不害？是指無瞋善根的一部分，以慈悲心為體性。它的作用是不損害眾生。
什麼是貪？是指對三界的愛著為體性。它的作用是產生種種痛苦。 什麼是瞋？是指對於有情眾生的痛苦以及痛苦的因緣，內心產生憎恨為體性。它的作用是不安穩的住處，是惡行的所依。 什麼是慢？是指依止薩迦耶見（身見），內心高舉自以為是為體性。它的作用是不恭敬，是產生痛苦的所依。 什麼是無明？是指對三界事理的無知為體性。它的作用是對諸法產生邪惡的決定、疑惑以及種種雜染的生起所依。 什麼是疑？是指對於真諦猶豫不決為體性。它的作用是善法不生起的所依。 什麼是薩迦耶見（身見）？是指對於五取蘊（色、受、想、行、識）等，隨順錯誤的觀察，執著有『我』以及『我所』（屬於我的東西）。它的體性是各種錯誤的忍、欲、覺、觀、見。它的作用是一切見解和傾向的所依。 什麼是邊執見？是指對於五取蘊等，隨順錯誤的觀察，執著為斷滅或常恒。它的體性是各種錯誤的忍、欲、覺、觀、見。它的作用是障礙處於中道，障礙出離。 什麼是見取？是指對於各種錯誤的見解以及這些見解所依的五取蘊等，隨順錯誤的觀察，執著這些見解是『最為殊勝』、『最為高上』、『最為微妙』。它的體性是各種錯誤的忍、欲、覺、觀、見。它的作用是執著不正見的所依。 什麼是戒禁取？是指對於各種戒律和禁制，以及這些戒律禁制所依的五取蘊等，隨順錯誤的觀察，執著這些戒律禁制是『清凈』、『解脫』、『出離』。它的體性是各種錯誤的忍、欲、覺、觀、見。它的作用是徒勞無功的所依。 什麼是邪見？是指誹謗因果、誹謗作用、或者破壞真實的事實、或者邪惡的分別。它的體性是各種錯誤的忍、欲、覺、觀、見。它的作用是斷滅善根，以及使不善根更加堅固的所依。它的作用是不善法生起，善法不生起。 像這樣的五種見解，哪些是增益見？哪些是損減見？四種是增益見，因為對於所知的境界，增益了自性和差別。對於各種見解，增益了第一和清凈。一種大部分是損減見，計度前後際的緣故。
【English Translation】 English version: Right Diligence is the state of being without greed, without hatred, and without delusion, which is contrary to the abode of defilements. Its essence is the equanimity of mind, the uprightness of mind, and the effortless abiding of mind. Its function is to not allow defilements to arise as a basis. What is Non-harming? It refers to a part of the root of goodness that is without hatred, with compassion as its essence. Its function is to not harm sentient beings.
What is Greed? It refers to attachment to the three realms as its essence. Its function is to generate various sufferings. What is Hatred? It refers to the mind's aversion towards the suffering of sentient beings and the causes of suffering as its essence. Its function is an unpeaceful abode and a basis for evil deeds. What is Pride? It refers to relying on Satkayadrishti (belief in a self), with the mind being haughty and conceited as its essence. Its function is disrespect and a basis for the arising of suffering. What is Ignorance? It refers to ignorance of the principles of the three realms as its essence. Its function is a basis for the arising of wrong decisions, doubts, and various defilements regarding all dharmas (phenomena). What is Doubt? It refers to hesitation regarding the truth as its essence. Its function is a basis for the non-arising of wholesome qualities. What is Satkayadrishti (belief in a self)? It refers to, regarding the five skandhas (form, feeling, perception, mental formations, consciousness), following erroneous observation and clinging to 'I' and 'mine' (things belonging to me). Its essence is various wrong acceptances, desires, awarenesses, observations, and views. Its function is a basis for all views and tendencies. What is Extremist View? It refers to, regarding the five skandhas, following erroneous observation and clinging to either annihilation or permanence. Its essence is various wrong acceptances, desires, awarenesses, observations, and views. Its function is to obstruct being in the middle path and obstruct liberation. What is View of Holding Views as Supreme? It refers to, regarding various wrong views and the five skandhas on which these views are based, following erroneous observation and clinging to these views as 'most superior', 'most excellent', and 'most wonderful'. Its essence is various wrong acceptances, desires, awarenesses, observations, and views. Its function is a basis for clinging to incorrect views. What is View of Holding Precepts and Prohibitions as Supreme? It refers to, regarding various precepts and prohibitions, and the five skandhas on which these precepts and prohibitions are based, following erroneous observation and clinging to these precepts and prohibitions as 'pure', 'liberated', and 'free'. Its essence is various wrong acceptances, desires, awarenesses, observations, and views. Its function is a basis for fruitless labor. What is Wrong View? It refers to slandering cause and effect, slandering function, or destroying real facts, or wrong discrimination. Its essence is various wrong acceptances, desires, awarenesses, observations, and views. Its function is to cut off the roots of goodness and a basis for strengthening the roots of unwholesomeness. Its function is the arising of unwholesome dharmas and the non-arising of wholesome dharmas. Among these five views, which are views of addition? Which are views of subtraction? Four are views of addition, because regarding the objects of knowledge, they add self-nature and differences. Regarding various views, they add the first and purity. One is mostly a view of subtraction, because it calculates the past and future limits.
有諸見。彼於此五幾見所攝。謂或二或一切。于不可記事所有諸見。彼於此五幾見所攝。謂或二或一切。薄伽梵觀何過失故。于蘊界處以五種相非毀執我。由觀彼攝受薩迦耶見者。有五種過失故。謂異相過失。無常過失。不自在過失。無身過失。不由功用解脫過失。於五取蘊有二十句薩迦耶見。謂計色是我。我有諸色色。屬於我。我在色中。如是計受想行識是我。我有識等識。等屬我。我在識等中。於此諸見。幾是我見幾是我所見。謂五是我見。十五是我所見。何因十五是我所見。由相應我所故。隨轉我所故。不離我所故。薩迦耶見。當言於事了不了耶。當言於事不得決了。如於繩上妄起蛇解。
何等為忿。謂于現前不饒益相。瞋之一分心怒為體。執杖憤發所依為業。何等為恨。謂自此已后即瞋一分懷怨不捨為體。不忍所依為業。何等為覆。謂于所作罪他正舉時。癡之一分隱藏為體。悔不安住所依為業。何等為惱。忿恨居先瞋之一分心戾為體。高暴粗言所依為業。生起非福為業。不安隱住為業何等為嫉。謂耽著利養不耐他榮瞋之一分心妒為體。令心憂戚不安隱住為業。何等為慳。謂耽著利養于資生具貪之一分。心吝為體。不捨所依為業。何等為誑。謂耽著利養貪癡一分。詐現不實功德為體。邪命所依為業。何等
【現代漢語翻譯】 現代漢語譯本： 有各種見解。這些見解中，有多少被包含在這五種見解中？ 答案是或者兩種，或者全部。對於不可言說的事件所持有的各種見解，有多少被包含在這五種見解中？ 答案是或者兩種，或者全部。薄伽梵（Bhagavan，世尊）觀察到什麼過失，才在蘊（skandha，構成個體經驗的要素）、界（ayatana，感官與對像）和處（dhatu，構成要素）中，以五種方式否定執著于『我』？ 因為觀察到攝受薩迦耶見（satkayadristi，有身見）的人，有五種過失。這五種過失是：異相過失、無常過失、不自在過失、無身過失、不由功用解脫過失。對於五取蘊（panca-upadanakkhandha，執取為對象的五蘊），有二十句薩迦耶見。即認為色（rupa，物質）是『我』，『我』有諸色，諸色屬於『我』，『我』在色中。同樣，認為受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）是『我』，『我』有識等，識等屬於『我』，『我』在識等中。在這些見解中，有多少是『我見』，有多少是『我所見』？ 答案是五種是『我見』，十五種是『我所見』。為什麼說十五種是『我所見』？ 因為它們相應于『我所』，隨順於『我所』，不離於『我所』。薩迦耶見，應當說是對事物清楚瞭解，還是不清楚瞭解？ 應當說是對事物不能夠確定瞭解。就像在繩子上錯誤地認為是蛇一樣。
什麼是忿（krodha，憤怒）？ 是對於眼前不令人愉快的現象，瞋（dvesha，嗔恨）的一部分，以內心憤怒為本質，以執持棍杖、憤然發怒為行為表現的依據。 什麼是恨（upanaha，怨恨）？ 是從此以後，即是瞋恨的一部分，懷著怨恨不肯捨棄為本質，以不能忍受為行為表現的依據。 什麼是覆（mraksha，覆藏）？ 是對於所做的罪行，當他人正要揭發時，癡（moha，愚癡）的一部分，以隱藏為本質，以因後悔而感到不安穩為行為表現的依據。 什麼是惱（pradasha，惱怒）？ 是以忿恨為先導，瞋恨的一部分，以內心乖戾為本質，以高聲叫罵、粗暴言語為行為表現的依據，以產生非福德為行為表現，以不安穩地居住為行為表現。 什麼是嫉（irshya，嫉妒）？ 是耽著于利養，不能忍受他人榮耀，瞋恨的一部分，以內心嫉妒為本質，以使內心憂愁、不安穩地居住為行為表現。 什麼是慳（matsarya，吝嗇）？ 是耽著于利養，對於生活所需的物品，貪（lobha，貪婪）的一部分，以內心吝惜為本質，以不肯施捨為行為表現的依據。 什麼是誑（shathya，虛誑）？ 是耽著于利養，貪婪和愚癡的一部分，以虛假地展現不真實的功德為本質，以邪命（不正當的謀生手段）為行為表現的依據。
【English Translation】 English version: There are various views. How many of these views are encompassed by these five views? Either two or all. Regarding the views held about events that cannot be remembered, how many of these views are encompassed by these five views? Either two or all. Observing what faults did the Bhagavan (the Blessed One) negate the clinging to 'self' in the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) in five ways? Because observing that those who embrace satkayadristi (the view of self-existence) have five faults. These five faults are: the fault of difference, the fault of impermanence, the fault of lack of autonomy, the fault of bodilessness, and the fault of not being liberated without effort. Regarding the five upadanakkhandhas (aggregates of clinging), there are twenty statements of satkayadristi. That is, considering rupa (form) as 'I', 'I' have forms, forms belong to 'I', 'I' am in form. Similarly, considering vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) as 'I', 'I' have consciousness, consciousness belongs to 'I', 'I' am in consciousness. Among these views, how many are 'self-views' and how many are 'views of what belongs to self'? Five are 'self-views' and fifteen are 'views of what belongs to self'. Why are fifteen said to be 'views of what belongs to self'? Because they correspond to what belongs to 'self', follow what belongs to 'self', and are inseparable from what belongs to 'self'. Should satkayadristi be said to be a clear understanding of things or not a clear understanding? It should be said that it is not a definite understanding of things. It is like mistakenly identifying a rope as a snake.
What is krodha (anger)? It is a part of dvesha (hatred) towards unpleasant phenomena, with the essence of inner rage, and the basis for actions such as holding a stick and erupting in anger. What is upanaha (resentment)? It is a part of hatred from then on, cherishing resentment without letting go, with the essence of intolerance as the basis for its manifestation. What is mraksha (concealment)? It is a part of moha (delusion) when others are about to expose a committed offense, with the essence of hiding, and the basis for feeling uneasy due to regret as the basis for its manifestation. What is pradasha (annoyance)? It is preceded by anger and resentment, a part of hatred, with the essence of inner perversity, and the basis for loud scolding and rude language as the basis for its manifestation, with generating non-merit as its action, and dwelling unpeacefully as its action. What is irshya (jealousy)? It is attachment to gain and inability to tolerate the glory of others, a part of hatred, with the essence of inner jealousy, and causing mental distress and dwelling unpeacefully as its action. What is matsarya (stinginess)? It is attachment to gain, regarding the necessities of life, a part of lobha (greed), with the essence of inner miserliness, and not being willing to give as the basis for its manifestation. What is shathya (deceit)? It is attachment to gain, a part of greed and delusion, with the essence of falsely displaying unreal qualities, and wrong livelihood (improper means of earning a living) as the basis for its manifestation.
為諂。謂耽著利養貪癡一分矯設方便隱實過惡為體。障正教授為業。何等為憍。謂或依少年無病長壽之相。或得隨一有漏榮利之事。貪之一分令心。悅豫為體。一切煩惱及隨煩惱所依為業。何等為害。謂瞋之一分。無哀無悲無愍為體。損惱有情為業。何等無慚。謂貪瞋癡分。于諸過惡不自羞為體。一切煩惱及隨煩惱助伴為業。何等無愧。謂貪瞋癡分。于諸過惡不羞他為體。一切煩惱及隨煩惱助伴為業。何等惛沈。謂愚癡分。心無堪任為體。障毗缽舍那為業。何等掉舉。謂貪慾分。隨念凈相心不寂靜為體。障奢摩他為業。何等不信。謂愚癡分。于諸善法心不忍可心不清凈心不希望為體。懈怠所依為業。何等懈怠。謂愚癡分。依著睡眠倚臥為樂心不策勵為體。障修方便善品為業。何等放逸。謂依懈怠及貪瞋癡不修善法。于有漏法心不防護為體。憎惡損善所依為業。何等忘念。謂諸煩惱相應念為體。散亂所依為業。何等不正知。謂諸煩惱相應慧為體由此慧故起不正知身語心行毀所依為業。何等散亂。謂貪瞋癡分心流散為體。此復六種。謂自性散亂外散亂內散亂相散亂粗重散亂作意散亂。云何自性散亂。謂五識身。云何外散亂。謂正修善時於五妙欲其心馳散。云何內散亂。謂正修善時沉掉味著。云何相散亂。謂為他歸信矯示修
【現代漢語翻譯】 現代漢語譯本 什麼是諂媚？指的是耽著于名利供養，屬於貪婪和愚癡的一部分，虛假地設定方便，隱藏真實的過錯，以此為本質。它的作用是阻礙正確的教授。 什麼是驕慢？指的是或者依靠年輕、沒有疾病、長壽的表象，或者獲得任何一種有漏洞的榮華利益之事，貪婪的一部分使內心喜悅，以此為本質。它是所有煩惱和隨煩惱所依賴的基礎。 什麼是損害？指的是嗔恨的一部分，沒有哀傷、沒有悲憫、沒有憐憫，以此為本質。它的作用是損害惱亂有情眾生。 什麼是無慚？指的是貪婪、嗔恨、愚癡的一部分，對於各種過錯不感到自己羞恥，以此為本質。它是所有煩惱和隨煩惱的助伴。 什麼是無愧？指的是貪婪、嗔恨、愚癡的一部分，對於各種過錯不為他人感到羞恥，以此為本質。它是所有煩惱和隨煩惱的助伴。 什麼是昏沉？指的是愚癡的一部分，內心沒有堪能性，以此為本質。它的作用是阻礙毗缽舍那（Vipassanā，內觀）。 什麼是掉舉？指的是貪慾的一部分，隨念清凈的表象，內心不寂靜，以此為本質。它的作用是阻礙奢摩他（Śamatha，止）。 什麼是不信？指的是愚癡的一部分，對於各種善法內心不認可、內心不清凈、內心不希望，以此為本質。它是懈怠所依賴的基礎。 什麼是懈怠？指的是愚癡的一部分，依戀睡眠、喜歡倚靠躺臥，內心不努力，以此為本質。它的作用是阻礙修習方便的善行。 什麼是放逸？指的是依靠懈怠以及貪婪、嗔恨、愚癡，不修習善法，對於有漏洞的法不加以防護，以此為本質。它是憎惡和損害善行的基礎。 什麼是忘念？指的是與各種煩惱相應的念頭，以此為本質。它是散亂所依賴的基礎。 什麼是不正知？指的是與各種煩惱相應的智慧，以此為本質。由於這種智慧的緣故，產生不正知的身語意行為，毀壞所依賴的基礎，以此為作用。 什麼是散亂？指的是貪婪、嗔恨、愚癡的一部分，內心流散，以此為本質。它又分為六種：自性散亂、外散亂、內散亂、相散亂、粗重散亂、作意散亂。 什麼是自性散亂？指的是五識身。 什麼是外散亂？指的是正在修習善法的時候，內心馳逐於五種妙欲。 什麼是內散亂？指的是正在修習善法的時候，沉沒、掉舉、貪戀滋味。 什麼是相散亂？指的是爲了讓別人歸信，虛假地顯示修行。
【English Translation】 English version What is flattery? It refers to being attached to profit and offerings, a part of greed and ignorance, falsely setting up expedient means, concealing real faults, and taking this as its essence. Its function is to hinder correct teaching. What is arrogance? It refers to either relying on the appearance of youth, being without illness, or longevity, or obtaining any kind of flawed glory and benefit, a part of greed causing the mind to be pleased, and taking this as its essence. It is the basis upon which all afflictions and secondary afflictions rely. What is harm? It refers to a part of hatred, being without sorrow, without compassion, without pity, and taking this as its essence. Its function is to harm and trouble sentient beings. What is shamelessness? It refers to a part of greed, hatred, and ignorance, not feeling ashamed of various faults oneself, and taking this as its essence. It is the assistant of all afflictions and secondary afflictions. What is lack of embarrassment? It refers to a part of greed, hatred, and ignorance, not feeling ashamed of various faults for others, and taking this as its essence. It is the assistant of all afflictions and secondary afflictions. What is dullness? It refers to a part of ignorance, the mind having no capacity, and taking this as its essence. Its function is to hinder Vipassanā (inner vision). What is excitement? It refers to a part of greed, following the thought of pure appearances, the mind not being tranquil, and taking this as its essence. Its function is to hinder Śamatha (tranquility). What is disbelief? It refers to a part of ignorance, the mind not approving of various good dharmas, the mind not being pure, the mind not hoping, and taking this as its essence. It is the basis upon which laziness relies. What is laziness? It refers to a part of ignorance, being attached to sleep, enjoying leaning and lying down, the mind not being diligent, and taking this as its essence. Its function is to hinder the practice of expedient good deeds. What is negligence? It refers to relying on laziness and greed, hatred, and ignorance, not practicing good dharmas, not protecting against flawed dharmas, and taking this as its essence. It is the basis for hating and harming good deeds. What is forgetfulness? It refers to thoughts corresponding to various afflictions, and taking this as its essence. It is the basis upon which distraction relies. What is incorrect knowledge? It refers to wisdom corresponding to various afflictions, and taking this as its essence. Because of this wisdom, incorrect bodily, verbal, and mental actions arise, destroying the basis upon which one relies, and taking this as its function. What is distraction? It refers to a part of greed, hatred, and ignorance, the mind being scattered, and taking this as its essence. It is further divided into six types: self-nature distraction, external distraction, internal distraction, appearance distraction, coarse distraction, and intentional distraction. What is self-nature distraction? It refers to the five consciousnesses. What is external distraction? It refers to when one is practicing good dharmas, the mind chasing after the five sensual desires. What is internal distraction? It refers to when one is practicing good dharmas, sinking, excitement, and craving flavors. What is appearance distraction? It refers to falsely displaying practice in order to make others believe.
善。云何粗重散亂。謂依我我所執。及我慢品粗重力故。修善法時于已生起所有諸受起我我所。及與我慢執受間雜取相。云何作意散亂。謂依余乘余定若依若入。所有流散能障離欲為業。
何等睡眠。謂依睡眠因緣。是愚癡分心略為體。或善或不善或無記。或時或非時。或應爾或不應爾。越失可作所依為業。何等惡作。謂依樂作不樂作應作不應作。是愚癡分心追悔為體。或善或不善或無記。或時或非時。或應爾或不應爾。能障心住為業。何等為尋。謂或依思或依慧。尋求意言令心粗轉為體。何等為伺。謂或依思或依慧。伺察意言令心細轉為體。如是二種。安不安住所依為業。
複次諸善心所斷自所治為業。煩惱隨煩惱障自能治為業。
何等名為心不相應行。謂得無想定滅盡定無想異熟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勢速次第時方數和合等。何等為得謂于善不善無記法。若增若減假立獲得成就。何等無想定。謂已離遍凈欲未離上欲出離想。作意為先故。于不恒行心心所滅。假立無想定。何等滅盡定。謂已離無所有處欲。超過有頂暫息想。作意為先故。于不恒行諸心心所及恒行一分心心所滅。假立滅盡定。何等無想異熟。謂已生無想有情天中。于不恒行心心所滅。假立無想異熟
【現代漢語翻譯】 現代漢語譯本： 『善。什麼是粗重散亂？』 答：『是由於執著於我及我所（Atman and what belongs to Atman），以及我慢（conceit）的粗重力量所致。在修習善法時，對於已經生起的所有感受，產生我及我所的執著，並且與我慢的執受相互混雜，而取著于外相。』 『什麼是作意散亂？』 答：『是由於依賴其他乘（yana，vehicle）或其他禪定，或者依賴於進入這些禪定，所產生的流散，其作用是障礙遠離慾望。』
『什麼是睡眠？』 答：『是依賴睡眠的因緣，以愚癡（ignorance）的部分，心略為體性。可以是善的、不善的或無記的。或者有時，或者非時。或者應該這樣，或者不應該這樣。其作用是越過和失去可以作為所依之處。』 『什麼是惡作（remorse）？』 答：『是依賴於樂作、不樂作、應作、不應作，以愚癡的部分，心追悔為體性。可以是善的、不善的或無記的。或者有時，或者非時。或者應該這樣，或者不應該這樣。其作用是能夠障礙心的安住。』 『什麼是尋（vitarka，initial application of thought）？』 答：『是或者依賴於思（thought），或者依賴於慧（wisdom），尋求意言，使心粗略運轉為體性。』 『什麼是伺（vicara，sustained application of thought）？』 答：『是或者依賴於思，或者依賴於慧，伺察意言，使心細微運轉為體性。』 『這兩種（尋和伺），其作用是安不安住所依。』
『再者，各種善心所（wholesome mental factors），以斷除自身所對治的煩惱為作用。煩惱和隨煩惱（afflictions and secondary afflictions），以障礙自身能對治的善法為作用。』
『什麼叫做心不相應行（citta-viprayukta-samskara，states dissociated from mind）？』 答：『包括得（attainment）、無想定（asañjñā-samāpatti，state of non-perception）、滅盡定（nirodha-samāpatti，cessation attainment）、無想異熟（asañjñika-vipāka，fruition of non-perception）、命根（jīvitendriya，life faculty）、眾同分（nikāya-sabhāga，similarity of kind）、生（birth）、老（aging）、住（duration）、無常（impermanence）、名身（nāma-kāya，collection of names）、句身（pada-kāya，collection of phrases）、文身（vyañjana-kāya，collection of letters）、異生性（prthag-janatva，state of being an ordinary person）、流轉（samsāra，cyclic existence）、定異（niyata-anyathātva，fixed difference）、相應（samprayoga，association）、勢速（java，rapidity）、次第（anupūrva，sequence）、時（time）、方（direction）、數（number）、和合（sāmagrī，aggregation）等。』 『什麼是得？』 答：『對於善、不善、無記法，如果增長或減少，假立為獲得成就。』 『什麼是無想定？』 答：『是已經遠離遍凈天（Śuddhāvāsa heavens）的慾望，但未遠離上界天的慾望，以出離想（idea of detachment）的作意為先導，因此，對於不恒常執行的心和心所的滅除，假立為無想定。』 『什麼是滅盡定？』 答：『是已經遠離無所有處（Ākiñcanyāyatana）的慾望，超過有頂天（Bhavāgra），暫時止息想，以作意為先導，因此，對於不恒常執行的各種心和心所，以及恒常執行的一部分心和心所的滅除，假立為滅盡定。』 『什麼是無想異熟？』 答：『是已經生於無想有情天（Asañjñasattvas）中，對於不恒常執行的心和心所的滅除，假立為無想異熟。』
【English Translation】 English version: 'Excellent. What is coarse distraction?' Answer: 'It is due to the coarse force of clinging to 'I' and 'mine' (Atman and what belongs to Atman), and conceit (mana). When cultivating virtuous practices, one generates attachment to 'I' and 'mine' towards all feelings that have arisen, and mixes them with the clinging to conceit, grasping at external appearances.' 'What is distraction of attention?' Answer: 'It is the scattering that arises from relying on other vehicles (yana) or other samadhis (meditative states), or from relying on entering these samadhis, and its function is to obstruct detachment from desires.'
'What is sleep?' Answer: 'It relies on the causes and conditions of sleep, and its essence is a slight dullness of mind, a part of ignorance (avidya). It can be wholesome, unwholesome, or neutral. It can occur at the right time or the wrong time. It can be appropriate or inappropriate. Its function is to transgress and lose what can be relied upon.' 'What is remorse (kukritya)?' Answer: 'It relies on actions that were pleasant to do, unpleasant to do, should have been done, or should not have been done, and its essence is the mind's regret, a part of ignorance. It can be wholesome, unwholesome, or neutral. It can occur at the right time or the wrong time. It can be appropriate or inappropriate. Its function is to obstruct the abiding of the mind.' 'What is initial application of thought (vitarka)?' Answer: 'It either relies on thought (citta) or relies on wisdom (prajna), seeking mental expressions, causing the mind to operate coarsely.' 'What is sustained application of thought (vicara)?' Answer: 'It either relies on thought or relies on wisdom, examining mental expressions, causing the mind to operate subtly.' 'These two (vitarka and vicara), their function is to provide an unstable basis.'
'Furthermore, wholesome mental factors (kusala cetasikas) function to sever what they counteract. Afflictions (kleshas) and secondary afflictions (upakleshas) function to obstruct what can counteract them.'
'What are states dissociated from mind (citta-viprayukta-samskara)?' Answer: 'They include attainment (prapti), the state of non-perception (asañjñā-samāpatti), the cessation attainment (nirodha-samāpatti), the fruition of non-perception (asañjñika-vipāka), the life faculty (jīvitendriya), similarity of kind (nikāya-sabhāga), birth (jati), aging (jara), duration (sthiti), impermanence (anityata), collection of names (nāma-kāya), collection of phrases (pada-kāya), collection of letters (vyañjana-kāya), the state of being an ordinary person (prthag-janatva), cyclic existence (samsāra), fixed difference (niyata-anyathātva), association (samprayoga), rapidity (java), sequence (anupūrva), time (kala), direction (dis), number (samkhya), aggregation (sāmagrī), and so on.' 'What is attainment?' Answer: 'With respect to wholesome, unwholesome, and neutral dharmas, if there is increase or decrease, it is nominally established as having been obtained or accomplished.' 'What is the state of non-perception?' Answer: 'It is when one has already separated from desire for the Pure Abodes (Śuddhāvāsa heavens), but has not separated from desire for the higher realms, and with the idea of detachment (vairagya) as the primary intention, the cessation of the non-constant mental activities and mental factors is nominally established as the state of non-perception.' 'What is the cessation attainment?' Answer: 'It is when one has already separated from desire for the Realm of Nothingness (Ākiñcanyāyatana), has transcended the Peak of Existence (Bhavāgra), and temporarily ceases thought, with intention as the primary factor; therefore, the cessation of the non-constant mental activities and mental factors, as well as a portion of the constant mental activities and mental factors, is nominally established as the cessation attainment.' 'What is the fruition of non-perception?' Answer: 'It is when one has already been born in the Realm of Non-Perception (Asañjñasattvas), the cessation of the non-constant mental activities and mental factors is nominally established as the fruition of non-perception.'
。何等命根。謂于眾同分先業所引。住時決定假立命根。何等眾同分。謂如是如是有情。于種種類自體相似。假立眾同分。何等為生。謂于眾同分諸行本無今有。假立為生。何等為老。謂于眾同分諸行相續變異。假立為老。何等為住。謂于眾同分諸行相續不變壞。假立為住。何等無常。謂于眾同分諸行相續變壞。假立無常。何等名身。謂于諸法自性增言假立名身。何等句身。謂于諸法差別增言假立句身何等文身。謂于彼二所依諸字。假立文身。此言文者能彰彼二故。此又名顯。能顯彼義故。此複名字。無異轉故。何等異生性。謂于聖法不得假立異生性。何等流轉。謂于因果相續不斷。假立流轉。何等定異。謂于因果種種差別。假立定異何等相應。謂于因果相稱。假立相應。何等勢速。謂于因果迅疾流轉。假立勢速。何等次第。謂于因果一一流轉。假立次第。何等為時。謂于因果相續流轉。假立為時。何等為方。謂于東西南北四維上下因果差別假立為方。何等為數。謂于諸行一一差別。假立為數。何等和合。謂于因果眾緣集會假立和合。
云何建立識蘊。謂心意識差別。何等為心。謂蘊界處習氣所熏。一切種子阿賴耶識。亦名異熟識。亦名阿陀那識以能積集諸習氣故。何等為意謂一切時緣阿賴耶識思度為性。與四
【現代漢語翻譯】 現代漢語譯本： 什麼是命根？指的是在眾生同類中，由先前的業力所牽引，在存續期間被確定地假立為命根。 什麼是眾生同類？指的是像這樣像那樣的有情，在各種各樣的自體上相似，被假立為眾生同類。 什麼是生？指的是在眾生同類中，諸行原本沒有現在有，被假立為生。 什麼是老？指的是在眾生同類中，諸行相續變異，被假立為老。 什麼是住？指的是在眾生同類中，諸行相續不變壞，被假立為住。 什麼是無常？指的是在眾生同類中，諸行相續變壞，被假立為無常。 什麼是名身？指的是對於諸法的自性，增加言語而被假立為名身。 什麼是句身？指的是對於諸法的差別，增加言語而被假立為句身。 什麼是文身？指的是對於名身和句身這兩者所依賴的各種文字，被假立為文身。之所以稱之為『文』，是因為它能夠彰顯名身和句身。這又可以稱之為『顯』，因為它能夠顯現其中的意義。這還可以稱之為『名字』，因為它沒有不同的轉變。 什麼是異生性？指的是對於聖法沒有獲得，而被假立為異生性（凡夫的性質）。 什麼是流轉？指的是在因果相續不斷的情況下，被假立為流轉。 什麼是定異？指的是在因果種種差別的情況下，被假立為定異。 什麼是相應？指的是在因果相稱的情況下，被假立為相應。 什麼是勢速？指的是在因果迅疾流轉的情況下，被假立為勢速。 什麼是次第？指的是在因果一一流轉的情況下，被假立為次第。 什麼是時？指的是在因果相續流轉的情況下，被假立為時。 什麼是方？指的是在東西南北四維上下因果差別的情況下，被假立為方。 什麼是數？指的是對於諸行一一差別的情況下，被假立為數。 什麼是和合？指的是在因果眾緣聚合的情況下，被假立為和合。 如何建立識蘊？指的是心、意、識的差別。 什麼是心？指的是被蘊、界、處習氣所薰染的一切種子阿賴耶識（Alaya-vijnana，含藏識），也叫做異熟識（Vipaka-vijnana，果報識），也叫做阿陀那識（Adana-vijnana，執持識），因為它能夠積集各種習氣。 什麼是意？指的是一切時緣于阿賴耶識，以思量為性質，與四
【English Translation】 English version: What is the life faculty (jivitendriya)? It refers to the life faculty that is provisionally established within the commonality of beings, drawn by prior karma, and determined in its duration. What is the commonality of beings (nikayasabhaga)? It refers to the provisional establishment of the commonality of beings, such as this or that sentient being, similar in various kinds of self-nature. What is birth (jati)? It refers to the provisional establishment of birth, where phenomena in the commonality of beings, previously non-existent, now exist. What is aging (jara)? It refers to the provisional establishment of aging, where phenomena in the commonality of beings undergo continuous change and alteration. What is duration (sthiti)? It refers to the provisional establishment of duration, where phenomena in the commonality of beings continue without change or decay. What is impermanence (anitya)? It refers to the provisional establishment of impermanence, where phenomena in the commonality of beings undergo continuous change and decay. What is name-body (namakaya)? It refers to the provisional establishment of name-body through the addition of language to the self-nature of phenomena. What is sentence-body (padakaya)? It refers to the provisional establishment of sentence-body through the addition of language to the distinctions of phenomena. What is word-body (vyanjanakaya)? It refers to the provisional establishment of word-body through the various letters that are the basis for the former two (name-body and sentence-body). The term 'word' (vyanjana) is used because it can manifest those two. This is also called 'manifestation' (prakasa) because it can manifest their meaning. This is also called 'name' (nama) because it has no different transformations. What is the nature of an ordinary being (prthagjanatva)? It refers to the provisional establishment of the nature of an ordinary being due to the non-attainment of the holy Dharma. What is transmigration (samsara)? It refers to the provisional establishment of transmigration in the continuous and unbroken sequence of cause and effect. What is fixed difference (niyatalaksana)? It refers to the provisional establishment of fixed difference in the various distinctions of cause and effect. What is correspondence (anurupa)? It refers to the provisional establishment of correspondence in the matching of cause and effect. What is speed (java)? It refers to the provisional establishment of speed in the rapid transmigration of cause and effect. What is sequence (anukrama)? It refers to the provisional establishment of sequence in the individual transmigration of cause and effect. What is time (kala)? It refers to the provisional establishment of time in the continuous transmigration of cause and effect. What is direction (disa)? It refers to the provisional establishment of direction in the distinctions of cause and effect in the four cardinal directions (east, west, north, south), the four intermediate directions, and above and below. What is number (samkhya)? It refers to the provisional establishment of number in the individual distinctions of phenomena. What is aggregation (samagri)? It refers to the provisional establishment of aggregation in the assembly of various conditions of cause and effect. How is the aggregate of consciousness (vijnanaskandha) established? It refers to the distinctions of mind (citta), thought (manas), and consciousness (vijnana). What is mind (citta)? It refers to the Alaya-vijnana (storehouse consciousness), which contains all seeds, is perfumed by the habits of the aggregates, realms, and sense bases, and is also called Vipaka-vijnana (resultant consciousness) and Adana-vijnana (grasping consciousness) because it can accumulate various habits. What is thought (manas)? It refers to that which constantly relies on the Alaya-vijnana, is characterized by thinking, and is associated with the four
煩惱恒相應。謂我見我愛我慢無明。此意遍行。一切善不善無記位。唯除聖道現前若處滅盡定及在無學地又六識以無間滅識為意。何等為識。謂六識身。眼識耳識鼻識舌識身識意識。何等眼識。謂依眼緣色了別為性。何等耳識。謂依耳緣聲了別為性。何等鼻識。謂依鼻緣香了別為性。何等舌識。謂依舌緣味了別為性。何等身識。謂依身緣觸了別為性。何等意識。謂依意緣法了別為性。
云何建立界。謂色蘊即十界。眼界色界耳界聲界鼻界香界舌界味界身界觸界。及意界一分。受蘊想蘊行蘊即法界一分。識蘊即七識界。謂眼等六識界及意界。
何等界法蘊不攝耶。謂法界中諸無為法。此無為法復有八種。謂善法真如不善法真如無記法真如虛空非擇滅擇滅不動及想受滅。何等善法真如。謂無我性。亦名空性無相實際勝義法界。何故真如說名真如。謂彼自性無變異故。何故真如名無我性。離二我故。何故真如名為空性。一切雜染所不行故。何故真如名為無相。以一切相皆寂靜故何故真如名為實際。以無顛倒所緣性故。何故真如名為勝義。最勝聖智所行處故。何故真如名為法界。一切聲聞獨覺諸佛妙法所依相故。如善法真如。當知不善法真如無記法真如亦爾。何等虛空。謂無色性容受一切所作業故。何等非擇滅。
【現代漢語翻譯】 現代漢語譯本：煩惱恒常相應，指的是我見（認為有一個真實不變的『我』的見解），我愛（對『我』的執著和愛戀），我慢（以『我』為中心的傲慢），以及無明（對事物真相的迷惑）。這種『意』的活動是普遍存在的，它遍及一切善、不善和無記的狀態。只有在聖道現前、進入滅盡定以及處於無學地（阿羅漢的境界）時，這種情況才會停止。此外，六識以無間滅識作為『意』。什麼是『識』呢？指的是六識身，即眼識、耳識、鼻識、舌識、身識和意識。什麼是眼識？指的是依靠眼睛和顏色，以了別為性質的識。什麼是耳識？指的是依靠耳朵和聲音，以了別為性質的識。什麼是鼻識？指的是依靠鼻子和氣味，以了別為性質的識。什麼是舌識？指的是依靠舌頭和味道，以了別為性質的識。什麼是身識？指的是依靠身體和觸覺，以了別為性質的識。什麼是意識？指的是依靠意和法，以了別為性質的識。 如何建立『界』呢？色蘊（物質的聚集）即是十界：眼界（眼睛的範圍）、耳界（耳朵的範圍）、聲界（聲音的範圍）、鼻界（鼻子的範圍）、香界（氣味的範圍）、舌界（舌頭的範圍）、味界（味道的範圍）、身界（身體的範圍）、觸界（觸覺的範圍），以及意界（意識的範圍）的一部分。受蘊（感受的聚集）、想蘊（思想的聚集）、行蘊（行為的聚集）即是法界（法的範圍）的一部分。識蘊（意識的聚集）即是七識界：眼識界、耳識界、鼻識界、舌識界、身識界、意識界，以及意界。 什麼『界』的法不被『蘊』所包含呢？指的是法界中的所有無為法（不依賴因緣而存在的法）。這些無為法有八種：善法真如（善良的法的真實如是的狀態）、不善法真如（不善良的法的真實如是的狀態）、無記法真如（非善非惡的法的真實如是的狀態）、虛空（沒有阻礙的空間）、非擇滅（通過智慧以外的方式達到的寂滅）、擇滅（通過智慧選擇而達到的寂滅）、不動（不為外境所動搖的狀態）以及想受滅（思想和感受的止息）。什麼是善法真如？指的是無我性（沒有『我』的本性），也叫做空性（空的本性）、無相（沒有具體形象）、實際（真實的本質）、勝義（最高的真理）、法界（法的界限）。為什麼真如被稱為『真如』？因為它的自性沒有變異。為什麼真如被稱為『無我性』？因為它遠離了兩種『我』（人我和法我）。為什麼真如被稱為『空性』？因為一切雜染（煩惱和污染）都不能在其中存在。為什麼真如被稱為『無相』？因為一切相都是寂靜的。為什麼真如被稱為『實際』？因為它是不顛倒的所緣境的本性。為什麼真如被稱為『勝義』？因為它是最殊勝的聖智所行之處。為什麼真如被稱為『法界』？因為它是所有聲聞（聽聞佛法而證悟的人）、獨覺（獨自證悟的人）和諸佛的妙法所依之相。如同善法真如一樣，應當知道不善法真如和無記法真如也是如此。什麼是虛空？指的是沒有色（物質）的性質，能夠容納一切所作之業。
【English Translation】 English version: Afflictions are constantly associated, referring to self-view (the view that there is a real and unchanging 'self'), self-love (attachment and love for the 'self'), self-conceit (arrogance centered on the 'self'), and ignorance (delusion about the true nature of things). This activity of 'mind' is pervasive, encompassing all states of good, non-good, and neutral. It ceases only when the Noble Path is present, entering cessation, and being in the state of No-More-Learning (the state of an Arhat). Furthermore, the six consciousnesses take the immediately preceding consciousness as 'mind'. What is 'consciousness'? It refers to the six consciousness bodies: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. What is eye-consciousness? It refers to the consciousness that relies on the eye and form, with the nature of distinguishing. What is ear-consciousness? It refers to the consciousness that relies on the ear and sound, with the nature of distinguishing. What is nose-consciousness? It refers to the consciousness that relies on the nose and smell, with the nature of distinguishing. What is tongue-consciousness? It refers to the consciousness that relies on the tongue and taste, with the nature of distinguishing. What is body-consciousness? It refers to the consciousness that relies on the body and touch, with the nature of distinguishing. What is mind-consciousness? It refers to the consciousness that relies on the mind and dharma, with the nature of distinguishing. How are the 'realms' established? The form aggregate (rupa-skandha) is the ten realms: eye-realm, ear-realm, sound-realm, nose-realm, smell-realm, tongue-realm, taste-realm, body-realm, touch-realm, and a portion of the mind-realm. The feeling aggregate (vedana-skandha), perception aggregate (samjna-skandha), and volition aggregate (samskara-skandha) are a portion of the dharma-realm. The consciousness aggregate (vijnana-skandha) is the seven consciousness-realms: eye-consciousness-realm, ear-consciousness-realm, nose-consciousness-realm, tongue-consciousness-realm, body-consciousness-realm, mind-consciousness-realm, and the mind-realm. What 'realm's' dharmas are not included in the 'aggregates'? It refers to all unconditioned dharmas (asamskrta-dharmas) within the dharma-realm. These unconditioned dharmas are of eight types: true suchness of good dharma (kusala-dharma-tathata), true suchness of non-good dharma (akusala-dharma-tathata), true suchness of neutral dharma (avyakrta-dharma-tathata), space (akasa), non-selective cessation (apratisankhya-nirodha), selective cessation (pratisankhya-nirodha), immovability (anenja), and cessation of perception and feeling (samjna-vedayita-nirodha). What is true suchness of good dharma? It refers to selflessness (anatma), also called emptiness (sunyata), signlessness (animitta), reality (bhutakoti), ultimate meaning (paramartha), and dharma-realm (dhatu). Why is true suchness called 'true suchness'? Because its nature does not change. Why is true suchness called 'selflessness'? Because it is free from the two 'selves' (person-self and dharma-self). Why is true suchness called 'emptiness'? Because all defilements (kleshas and impurities) cannot exist within it. Why is true suchness called 'signlessness'? Because all signs are tranquil. Why is true suchness called 'reality'? Because it is the nature of the non-inverted object of cognition. Why is true suchness called 'ultimate meaning'? Because it is the place where the most supreme noble wisdom operates. Why is true suchness called 'dharma-realm'? Because it is the supporting aspect of the wonderful dharma of all Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment independently), and Buddhas. Just like true suchness of good dharma, know that true suchness of non-good dharma and true suchness of neutral dharma are also the same. What is space? It refers to the nature of being without form (rupa), capable of accommodating all actions.
謂是滅非離系。何等擇滅。謂是滅是離系。何等不動。謂已離遍凈欲。未離上欲苦樂滅。何等想受滅。謂已離無所有處欲。超過有頂暫息想。作意為先故。諸不恒行心心所滅。及恒行一分心心所滅又若五種色若受想行蘊。及此所說八無為法。如是十六總名法界。
云何建立處。謂十色界即十色處。七識界即意處。法界即法處。
由此道理諸蘊界處三法所攝。謂色蘊法界意處。如說眼及眼界。若有眼亦眼界耶。設有眼界亦眼耶。或有眼非眼界。謂阿羅漢最後眼。或有眼界非眼。謂處卵㲉羯邏藍時。頞部曇時。閉尸時。在母腹中若不得眼。設得已失。若生無色異生所有眼因。或有眼亦眼界。謂所餘位。或有無眼無眼界。謂已入無餘依涅槃界。及諸聖者生無色界。如眼與眼界。如是耳鼻舌身與耳等界。隨其所應盡當知。若有意亦意界耶。設有意界亦意耶。或有意非意界。謂阿羅漢最後意。或有意界非意。謂處滅定者所有意因。或有意亦意界。謂所餘位。或有無意無意界。謂已入無餘依涅槃界。若生長彼地。即用彼地眼還見彼地色耶。或有即用彼地眼還見彼地色。或復餘地。謂生長欲界用色廛眼見欲廛色。或用色廛上地眼見下地色。如以眼對色。如是以耳對聲。如生長欲界如是生長色界。若生長欲界。即以欲廛鼻
【現代漢語翻譯】 現代漢語譯本： 什麼是擇滅（擇滅，Nirvana achieved through wisdom）？是指滅，並且是離系（Vimoksha，解脫）。什麼是「不動」（不動，Acalā）？是指已經脫離遍凈天（Śubhākṛtsna，色界天之一）的慾望，但尚未脫離上界（指無色界）的慾望，以及苦樂的止滅。什麼是想受滅（Saṃjñā-vedayita-nirodha，滅盡定）？是指已經脫離無所有處（Ākiṃcanyāyatana，無色界天之一）的慾望，超越了有頂天（Bhavāgra，無色界最高天）而暫時止息了想，以作意為先的緣故，那些不恒常生起的心和心所滅，以及恒常生起的一部分心和心所也滅。此外，還有五種色（Pañca rūpāṇi，五根所對的五種外境），以及受、想、行蘊（蘊，Skandha，構成個體經驗的五種要素），以及以上所說的八種無為法（Asaṃskṛta，不生不滅的永恒真理）。這十六種總稱為法界（Dharmadhātu，一切法的總稱）。
如何建立處（Āyatana，感覺的來源和對像）？所謂的十**（Daśa rūpāyatanāni，十種色法）就是十色處（色處，Rūpāyatana，視覺對像）。七識界（Sapta vijñānadhātavaḥ，七種意識）就是意處（意處，Manāyatana，意識的來源）。法界就是法處（法處，Dharmāyatana，心理對像）。
由此道理，諸蘊、界、處（蘊界處，Skandha-dhātu-āyatana，構成經驗的三個方面）被這三種法所攝。所謂的色蘊、法界、意處。就像經中所說：『如果存在眼（眼，cakṣus，視覺器官）以及眼界（眼界，cakṣurdhātu，視覺能力），那麼有眼就一定有眼界嗎？』『假設有眼界，就一定有眼嗎？』或者有眼但沒有眼界，比如阿羅漢（Arhat，已證涅槃的聖者）的最後一眼。或者有眼界但沒有眼，比如處於卵生、胎生最初的羯邏藍（Kalala，受精卵）、頞部曇（Arbuda，胚胎第一週）、閉尸（Pesi，胚胎第二週）階段，在母親腹中沒有得到眼睛，或者即使得到也已經失去。或者生於無色界的異生（異生，Pṛthagjana，凡夫）所擁有的眼因（眼因，Cakṣurindriya，產生視覺能力的根源）。或者有眼也有眼界，比如其餘的情況。或者沒有眼也沒有眼界，比如已經進入無餘依涅槃界（Anupadhisesa-nirvana，無餘涅槃）的人，以及諸位聖者生於無的地方。就像眼與眼界的關係一樣，耳、鼻、舌、身與耳等界的關係，也應當根據情況全部瞭解。『如果存在意（意，Manas，意識），也存在意界（意界，Manodhātu，意識界）嗎？』『假設存在意界，也存在意嗎？』或者有意但沒有意界，比如阿羅漢的最後意。或者有意界但沒有意，比如處於滅盡定（滅盡定，Nirodha-samāpatti，一種高級禪定狀態）的人所擁有的意因。或者有意也有意界，比如其餘的情況。或者沒有意也沒有意界，比如已經進入無餘依涅槃界的人，或者生長在彼地（指無色界）。那麼，是否用彼地的眼還見彼地的色呢？或者有的是用彼地的眼還見彼地的色，或者也有用其他地的眼。比如生長在欲界（Kāmadhātu，眾生有情慾的世界）的人，用欲界的眼見欲界的色。或者用色界（Rūpadhātu，眾生離欲但仍有形色的世界）或上界的眼見地獄的色。就像以眼對色一樣，以耳對聲也是如此。就像生長在欲界的情況一樣，生長在也是如此。如果生長在欲界，就用欲界的鼻
【English Translation】 English version: What is Cessation through Discrimination (Pratisaṃkhyā-nirodha)? It is cessation and also separation (Vimoksha). What is 'Immovable' (Āniñjya)? It refers to having detached from the desire of the Pure Abode (Śubhākṛtsna, one of the heavens in the Form Realm), but not yet detached from the desire of the higher realms (referring to the Formless Realm), and the cessation of suffering and pleasure. What is the Cessation of Perception and Feeling (Saṃjñā-vedayita-nirodha)? It refers to having detached from the desire of the Realm of Nothingness (Ākiṃcanyāyatana, one of the heavens in the Formless Realm), surpassing the Peak of Existence (Bhavāgra, the highest heaven in the Formless Realm), and temporarily ceasing perception, due to the priority of attention, the cessation of those non-constant minds and mental factors, as well as the cessation of a portion of the constant minds and mental factors. Furthermore, there are the five types of form (Pañca rūpāṇi, the five external objects corresponding to the five senses), as well as the aggregates of feeling, perception, and volition (Skandha, the five aggregates that constitute individual experience), and the eight unconditioned dharmas (Asaṃskṛta, uncreated and eternal truths) mentioned above. These sixteen are collectively called the Dharma Realm (Dharmadhātu, the totality of all dharmas).
How are the sense bases (Āyatana, sources and objects of sensation) established? The so-called ten forms (Daśa rūpāyatanāni, ten types of form) are the ten form bases (Rūpāyatana, visual objects). The seven consciousness elements (Sapta vijñānadhātavaḥ, seven types of consciousness) are the mind base (Manāyatana, source of consciousness). The Dharma Realm is the dharma base (Dharmāyatana, mental objects).
Therefore, the aggregates, elements, and sense bases (Skandha-dhātu-āyatana, three aspects constituting experience) are encompassed by these three dharmas. Namely, the aggregate of form, the Dharma Realm, and the mind base. It's like what is said in the sutra: 'If there is an eye (cakṣus, visual organ) and the eye element (cakṣurdhātu, visual faculty), does having an eye necessarily mean having an eye element?' 'Supposing there is an eye element, is there necessarily an eye?' Or there is an eye but no eye element, such as the last eye of an Arhat (Arhat, a liberated being who has attained Nirvana). Or there is an eye element but no eye, such as being in the initial stages of egg-birth or womb-birth, in the Kalala (Kalala, the first week of embryonic development), Arbuda (Arbuda, the second week of embryonic development), or Pesi (Pesi, the third week of embryonic development) stages, not having obtained eyes while in the mother's womb, or having obtained them but then lost them. Or the eye-faculty (Cakṣurindriya, the root of visual faculty) possessed by ordinary beings (Pṛthagjana, ordinary beings) born in the Formless Realm. Or there is both an eye and an eye element, such as in the remaining situations. Or there is neither an eye nor an eye element, such as those who have entered the Realm of Nirvana with no remainder (Anupadhisesa-nirvana, Nirvana without remainder), and those holy beings born in places without form. Just as the relationship between the eye and the eye element, so too should the relationship between the ear, nose, tongue, body, and the ear element, etc., be understood accordingly. 'If there is mind (Manas, consciousness), is there also a mind element (Manodhātu, mind element)?' 'Supposing there is a mind element, is there also mind?' Or there is mind but no mind element, such as the last mind of an Arhat. Or there is a mind element but no mind, such as the mind-faculty possessed by those in the Cessation Attainment (Nirodha-samāpatti, an advanced meditative state). Or there is both mind and a mind element, such as in the remaining situations. Or there is neither mind nor a mind element, such as those who have entered the Realm of Nirvana with no remainder, or those born in that realm (referring to the Formless Realm). Then, does one use the eye of that realm to see the form of that realm? Or does one sometimes use the eye of that realm to see the form of that realm, or sometimes use the eye of another realm? For example, those born in the Desire Realm (Kāmadhātu, the realm of beings with sensual desires) use the eye of the Desire Realm to see the form of the Desire Realm. Or they use the eye of the Form Realm (Rūpadhātu, the realm of beings without desire but still with form) or a higher realm to see the form of a lower realm. Just as with the eye and form, so too is it with the ear and sound. Just as with the situation of being born in the Desire Realm, so too is it with being born in the Form Realm. If one is born in the Desire Realm, then one uses the nose of the Desire Realm
舌身。還嗅嘗覺欲廛香味觸。若生長色界。即以色廛身。還覺自地觸。彼界自性定無香味。離段食貪故。由此道理亦無鼻舌兩識。若生長欲界。即以欲廛意知三界法及無漏法。如生長欲界。如是生長色界。若生長無色界。以無色廛意。知無色廛自地法及無漏法。若以無漏意知三界法及無漏法。何故諸蘊如是次第。由識住故謂四識住及識。又前為后依故。如其色相而領受故。如所領受而了知故。如所了知而思作故。如所思作隨彼彼處而了別故。又由染污清凈故。謂若於是處而起染凈。若由領受取相造作故。染污清凈。若所染污及所清凈。由此理故說蘊次第。
何故諸界如是次第。由隨世事差別轉故。云何世事差別而轉。謂諸世間最初相見。既相見已更相問訊。既問訊已即受沐浴涂香花鬘。次受種種上妙飲食。次受種種臥具侍女。然後意界處處分別。以內界次第故建立外界。隨此次第建立識界。如界次第處亦如是。蘊義云何。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。彼一切略說一色蘊。積聚義故。如財貨蘊。如是乃至識蘊。又苦相廣大故名為蘊。如大材蘊。如契經言。如是純大苦蘊集故。又荷雜染擔故名為蘊。如肩荷擔。
界義云何。一切法種子義。又能持自相義。又能持因
【現代漢語翻譯】 現代漢語譯本： 『舌身』，還嗅嘗覺知欲界的香味觸。如果生於色界，就以色界之身，覺知自身所處之地的觸覺。彼界（色界）自性決定沒有香味，因為遠離了段食的貪求。由於這個道理，也沒有鼻識和舌識兩種識。如果生於欲界，就以欲界之意，知曉三界法以及無漏法。如同生於欲界一樣，生於色界也是如此。如果生於無色界，就以無色界之意，知曉無色界自身所處之地的法以及無漏法。如果以無漏之意知曉三界法以及無漏法，那麼為什麼諸蘊是這樣的次第呢？因為識的住處，也就是四識住以及識。又因為前一者是后一者的所依，如同其色相而領受，如同所領受而了知，如同所了知而思作，如同所思作而隨彼彼處而了別。又因為染污和清凈的緣故，也就是如果在某個地方生起染凈。如果由領受、取相、造作的緣故，而有染污和清凈。如果有所染污以及所清凈。由於這個道理，所以說蘊的次第。
為什麼諸界是這樣的次第呢？因為隨著世事的差別而運轉的緣故。什麼是世事的差別而運轉呢？就是世間最初相見，相見之後互相問訊，問訊之後就接受沐浴、涂香、花鬘。其次接受種種上妙的飲食，其次接受種種臥具侍女，然後意界處處分別。以內界次第的緣故建立外界，隨著這個次第建立識界。如同界的次第，處也是如此。蘊的含義是什麼？諸所有色，無論是過去、未來、現在，無論是內、外，無論是粗、細，無論是劣、勝，無論是遠、近，那一切略說為一色蘊，是積聚的意思，如同財貨的蘊藏。像這樣乃至識蘊。又因為苦相廣大，所以名為蘊，如同大的木材堆積。如同契經所說：『如此純粹的大苦蘊聚集。』又因為荷負雜染的重擔，所以名為蘊，如同肩膀荷負重擔。
界的含義是什麼？是一切法種子的意思，又能保持自身相狀的意思，又能保持因。
【English Translation】 English version: 'Tongue-body', also smells, tastes, and perceives the desire realm's fragrance, taste, and touch. If born in the Form Realm, one uses the Form Realm body to perceive the touch of one's own realm. That realm (Form Realm) inherently has no fragrance or taste, because it is free from the craving for coarse food (段食 duàn shí). For this reason, there are also no nose-consciousness (鼻識 bíshí) and tongue-consciousness (舌識 shéshí). If born in the Desire Realm, one uses the Desire Realm's mind to know the Three Realms' (三界 sānjiè) dharmas and the unconditioned dharmas (無漏法 wúlòufǎ). Just as with being born in the Desire Realm, so it is with being born in the Form Realm. If born in the Formless Realm, one uses the Formless Realm's mind to know the dharmas of one's own realm and the unconditioned dharmas. If one knows the Three Realms' dharmas and the unconditioned dharmas with an unconditioned mind, then why are the skandhas (蘊 yùn) in this order? Because of the abiding place of consciousness (識 shí), that is, the four abodes of consciousness (四識住 sìshízhù) and consciousness itself. Also, because the former is the basis for the latter, like receiving according to its form, like knowing according to what is received, like thinking and acting according to what is known, like distinguishing according to what is thought and acted upon in various places. Also, because of defilement and purity, that is, if defilement and purity arise in a certain place. If defilement and purity arise from receiving, taking on characteristics, and creating. If there is defilement and purity. For this reason, the order of the skandhas is explained.
Why are the realms (界 jiè) in this order? Because they turn according to the differences in worldly affairs. What is meant by turning according to the differences in worldly affairs? It means that in the world, people first meet each other, and after meeting, they greet each other. After greeting, they receive bathing, fragrant oils, and flower garlands. Next, they receive various excellent foods and drinks. Next, they receive various bedding and serving women. Then, the mind-realm distinguishes everywhere. Because of the order of the internal realms, the external realms are established, and the consciousness-realm is established according to this order. Just as with the order of the realms, so it is with the places (處 chù). What is the meaning of skandha? All forms (色 sè), whether past, future, or present, whether internal or external, whether coarse or fine, whether inferior or superior, whether far or near, all of that is briefly called one form-skandha (色蘊 sèyùn), meaning accumulation, like a store of wealth. Like this, up to and including the consciousness-skandha (識蘊 shíyùn). Also, because the aspect of suffering is vast, it is called a skandha, like a large pile of timber. As the sutra says: 'Thus, a pure great mass of suffering accumulates.' Also, because it carries the burden of mixed defilements, it is called a skandha, like a burden carried on the shoulders.
What is the meaning of realm? It is the meaning of the seed of all dharmas, and it can also maintain its own characteristics, and it can also maintain the cause.
果性義。又攝持一切法差別義。處義云何。識生長門義是處義。
如佛所說。色如聚沫。受如浮泡。想如陽焰。行如芭蕉。識如幻化。以何義故色如聚沫乃至識如幻化。以無我故。離凈故。少味故。不堅故不實故。
大乘阿毗達磨集論卷第一 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
大乘阿毗達磨集論卷第二
無著菩薩造
三藏法師玄奘奉 詔譯
本事分中三法品第一之二
複次蘊界處廣分別云何。嗢柁南曰。
實有性等所知等 色等漏等已生等 過去世等諸緣等 云何幾種為何義
蘊界處中雲何實有。幾是實有。為何義故觀實有耶。謂不待名言此余根境。是實有義。一切皆是實有。為舍執著實有我故。觀察實有。
云何假有。幾是假有。為何義故觀假有耶。謂待名言此余根境。是假有義一切皆是假有。為舍執著實有我故。觀察假有。
云何世俗有。幾是世俗有。為何義故觀世俗有耶。謂雜染所緣。是世俗有義。一切皆是世俗有。為舍執著雜染相我故。觀察世俗有。云何勝義有。幾是勝義有。為何義故觀勝義有耶。謂清凈所緣。是勝義有義。一切皆是勝義有。為舍執著清凈相我故。觀察勝義有。云何所知。幾是所知
【現代漢語翻譯】 現代漢語譯本 果性義：指事物最終結果的性質和意義。 又攝持一切法差別義：也指包含和維持一切法的差異性的意義。 處義云何？識生長門義是處義：『處』的意義是什麼？『處』的意義是意識生長的門戶。
如佛所說：色如聚沫，受如浮泡，想如陽焰，行如芭蕉，識如幻化。以何義故色如聚沫乃至識如幻化？以無我故，離凈故，少味故，不堅固故，不真實故。
大乘阿毗達磨集論卷第一 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
大乘阿毗達磨集論卷第二
無著菩薩造
三藏法師玄奘奉 詔譯
本事分中三法品第一之二
複次蘊界處廣分別云何？嗢柁南曰：
實有性等所知等 色等漏等已生等 過去世等諸緣等 云何幾種為何義
蘊界處中雲何實有？幾是實有？為何義故觀實有耶？謂不待名言此余根境，是實有義。一切皆是實有。為舍執著實有我故，觀察實有。
云何假有？幾是假有？為何義故觀假有耶？謂待名言此余根境，是假有義。一切皆是假有。為舍執著實有我故，觀察假有。
云何世俗有？幾是世俗有？為何義故觀世俗有耶？謂雜染所緣，是世俗有義。一切皆是世俗有。為舍執著雜染相我故，觀察世俗有。云何勝義有？幾是勝義有？為何義故觀勝義有耶？謂清凈所緣，是勝義有義。一切皆是勝義有。為舍執著清凈相我故，觀察勝義有。云何所知？幾是所知
【English Translation】 English version The meaning of 'fruit nature' (果性義): refers to the nature and meaning of the final result of things. Also, the meaning of 'encompassing and maintaining the differences of all dharmas' (攝持一切法差別義): also refers to the meaning of including and maintaining the differences of all dharmas. What is the meaning of 'place' (處義)? The meaning of 'the gate of consciousness growth' (識生長門義) is the meaning of 'place'.
As the Buddha said: 'Form is like a mass of foam, sensation is like a floating bubble, perception is like a mirage, volition is like a banana tree, and consciousness is like an illusion.' Why is form like a mass of foam, and so on, until consciousness is like an illusion? Because of no-self (無我), because of being apart from purity (離凈), because of little taste (少味), because of being not firm (不堅固), and because of being not real (不真實).
Treatise on the Collection of the Great Vehicle Abhidharma, Volume 1 Taisho Tripitaka Volume 31, No. 1605, Treatise on the Collection of the Great Vehicle Abhidharma
Treatise on the Collection of the Great Vehicle Abhidharma, Volume 2
Composed by Bodhisattva Asanga (無著菩薩)
Translated by Tripitaka Master Xuanzang (玄奘) under Imperial Decree
First of the Three Dharmas Chapter in the Section on Basic Matters, Part Two
Furthermore, how are the aggregates (蘊), realms (界), and bases (處) extensively distinguished? The summary (嗢柁南) says:
'Real existence, nature, etc., knowable, etc., form, etc., outflows, etc., already arisen, etc.,' 'Past world, etc., all conditions, etc., how many kinds, what is the meaning?'
Among the aggregates, realms, and bases, what is truly existent (實有)? How many are truly existent? For what reason is truly existent observed? That which does not depend on names and words, these other roots and objects, is the meaning of truly existent. Everything is truly existent. In order to abandon attachment to a truly existent self (我), truly existent is observed.
What is conventionally existent (假有)? How many are conventionally existent? For what reason is conventionally existent observed? That which depends on names and words, these other roots and objects, is the meaning of conventionally existent. Everything is conventionally existent. In order to abandon attachment to a truly existent self, conventionally existent is observed.
What is conventionally existent (世俗有)? How many are conventionally existent? For what reason is conventionally existent observed? That which is the object of defilement (雜染所緣), is the meaning of conventionally existent. Everything is conventionally existent. In order to abandon attachment to a self characterized by defilement, conventionally existent is observed. What is ultimately existent (勝義有)? How many are ultimately existent? For what reason is ultimately existent observed? That which is the object of purity (清凈所緣), is the meaning of ultimately existent. Everything is ultimately existent. In order to abandon attachment to a self characterized by purity, ultimately existent is observed. What is knowable (所知)? How many are knowable?
。為何義故觀所知耶。謂所知有五種。一色二心三心所有法四心不相應行五無為。若於是處雜染清凈。若所雜染及所清凈。若能雜染及能清凈。若於此分位若此清凈性。由依此故一切皆是所知。此中色謂色蘊。十色界十色處。及法界法處所攝諸色。心謂識蘊。七識界及意處。心所有法。謂受蘊想蘊相應行蘊。及法界法處一分。心不相應行。謂不相應行蘊及法界法處一分。無為謂法界法處一分。又所知法者謂勝解智所行故。道理智所行故。不散智所行故。內證智所行故。他性智所行故。下智所行故。上智所行故。厭患智所行故。不起智所行故。無生智所行故。智智所行故。究竟智所行故。大義智所行故。是所知義。一切皆是所知。為舍執著知者見者我故。觀察所知。
云何所識。幾是所識。為何義故觀所識耶。謂無分別故。有分別故。因故轉故相故。相所生故。能治所治故。微細差別故是所識義。一切皆是所識。為舍執著能見者等我故。觀察所識。
云何所通達。幾是所通達。為何義故觀所通達耶。謂轉變故隨聞故入行故來故往故出離故。是所通達義。一切皆是所通達。為舍執著有威德我故。觀察所通達。
云何有色。幾是有色。為何義故觀有色耶。謂色自性故。依大種故。喜集故。有方所故。處遍
【現代漢語翻譯】 現代漢語譯本：為何要觀察所知？因為所知有五種：一、色（Rūpa，物質），二、心（Citta，意識），三、心所有法（Caitasika，心所），四、心不相應行（Citta-viprayukta-saṃskāra，心不相應行），五、無為（Asaṃskṛta，無為法）。無論是在雜染還是清凈的狀態，無論是被雜染還是被清凈，無論是能雜染還是能清凈，無論是在此分位還是此清凈性，一切都因為依賴於此而是所知。這裡，色指的是色蘊（Rūpa-skandha），十色處（Daśa rūpāyatana）和法界（Dharmadhātu）、法處（Dharmāyatana）所包含的諸色。心指的是識蘊（Vijñāna-skandha），七識界（Sapta vijñānadhātu）和意處（Mana-āyatana）。心所有法指的是受蘊（Vedanā-skandha）、想蘊（Saṃjñā-skandha）、相應行蘊（Saṃprayukta-saṃskāra-skandha）以及法界、法處的一部分。心不相應行指的是不相應行蘊（Viprayukta-saṃskāra-skandha）以及法界、法處的一部分。無為指的是法界、法處的一部分。此外，所知法是指勝解智（Adhimokṣa-jñāna）所行之處，道理智（Hetu-jñāna）所行之處，不散智（Avikṣepa-jñāna）所行之處，內證智（Svātmavedana-jñāna）所行之處，他性智（Parātma-jñāna）所行之處，下智（Hīna-jñāna）所行之處，上智（Agra-jñāna）所行之處，厭患智（Nirveda-jñāna）所行之處，不起智（Anutpāda-jñāna）所行之處，無生智（Anutpatti-jñāna）所行之處，智智（Jñāna-jñāna）所行之處，究竟智（Paryanta-jñāna）所行之處，大義智（Mahārtha-jñāna）所行之處。這就是所知的意義。一切都是所知，爲了捨棄執著于知者、見者、我的觀念，所以要觀察所知。 什麼是所識？有多少是所識？為何要觀察所識？因為無分別（Avikalpa，無分別），有分別（Savikalpa，有分別），因（Hetu，原因），轉（Pravṛtti，轉變），相（Lakṣaṇa，相狀），相所生（Lakṣaṇa-utpanna，相所生），能治所治（Pratipakṣa-pratipakṣin，能對治和所對治），微細差別（Sūkṣma-viśeṣa，細微差別），這就是所識的意義。一切都是所識，爲了捨棄執著于能見者等我的觀念，所以要觀察所識。 什麼是所通達？有多少是所通達？為何要觀察所通達？因為轉變（Pariṇāma，轉變），隨聞（Śruta-anugama，隨順聽聞），入行（Pratipatti-praveśa，進入修行），來（Āgama，來），往（Gama，往），出離（Niḥsaraṇa，出離），這就是所通達的意義。一切都是所通達，爲了捨棄執著于有威德我的觀念，所以要觀察所通達。 什麼是有色？有多少是有色？為何要觀察有色？因為色的自性（Rūpa-svabhāva，色的自性），依大種（Mahābhūta-āśraya，依賴於四大種），喜集（Priti-samudaya，喜的聚集），有方所（Dik-pradeśa-vat，有方位處所），處遍
【English Translation】 English version: Why contemplate the knowable? Because there are five types of knowable things: 1. Rūpa (form, matter), 2. Citta (mind, consciousness), 3. Caitasika (mental factors), 4. Citta-viprayukta-saṃskāra (formations not associated with mind), 5. Asaṃskṛta (unconditioned). Whether in a state of defilement or purity, whether defiled or purified, whether capable of defiling or capable of purifying, whether in this state or this state of purity, everything is knowable because of its dependence on this. Here, rūpa refers to the Rūpa-skandha (aggregate of form), the ten rūpāyatana (sense bases of form), and the various forms included in the Dharmadhātu (dharma realm) and Dharmāyatana (dharma base). Citta refers to the Vijñāna-skandha (aggregate of consciousness), the seven vijñānadhātu (elements of consciousness), and the Mana-āyatana (mind base). Caitasika refers to the Vedanā-skandha (aggregate of feeling), the Saṃjñā-skandha (aggregate of perception), the Saṃprayukta-saṃskāra-skandha (aggregate of associated formations), and a portion of the Dharmadhātu and Dharmāyatana. Citta-viprayukta-saṃskāra refers to the Viprayukta-saṃskāra-skandha (aggregate of dissociated formations) and a portion of the Dharmadhātu and Dharmāyatana. Asaṃskṛta refers to a portion of the Dharmadhātu and Dharmāyatana. Furthermore, knowable dharmas are those that are the object of Adhimokṣa-jñāna (wisdom of conviction), Hetu-jñāna (wisdom of reasoning), Avikṣepa-jñāna (wisdom of non-distraction), Svātmavedana-jñāna (wisdom of self-awareness), Parātma-jñāna (wisdom of other-awareness), Hīna-jñāna (inferior wisdom), Agra-jñāna (supreme wisdom), Nirveda-jñāna (wisdom of disenchantment), Anutpāda-jñāna (wisdom of non-arising), Anutpatti-jñāna (wisdom of non-origination), Jñāna-jñāna (wisdom of wisdom), Paryanta-jñāna (wisdom of finality), and Mahārtha-jñāna (wisdom of great meaning). This is the meaning of the knowable. Everything is knowable, and to abandon attachment to the notions of a knower, a seer, and a self, we contemplate the knowable. What is the cognizable? How many are cognizable? Why contemplate the cognizable? Because of Avikalpa (non-discrimination), Savikalpa (discrimination), Hetu (cause), Pravṛtti (transformation), Lakṣaṇa (characteristic), Lakṣaṇa-utpanna (produced from characteristics), Pratipakṣa-pratipakṣin (antidote and that which is to be antidoted), and Sūkṣma-viśeṣa (subtle differences), this is the meaning of the cognizable. Everything is cognizable, and to abandon attachment to the notions of a seer and other such selves, we contemplate the cognizable. What is the understandable? How many are understandable? Why contemplate the understandable? Because of Pariṇāma (transformation), Śruta-anugama (following what is heard), Pratipatti-praveśa (entering into practice), Āgama (coming), Gama (going), and Niḥsaraṇa (liberation), this is the meaning of the understandable. Everything is understandable, and to abandon attachment to the notion of a self with power and majesty, we contemplate the understandable. What has form? How many have form? Why contemplate what has form? Because of the nature of form (Rūpa-svabhāva), dependence on the great elements (Mahābhūta-āśraya), the accumulation of joy (Priti-samudaya), having location (Dik-pradeśa-vat), pervasive
滿故。方所可說故。方處所行故。二同所行故。相屬故隨逐故。顯了故變壞故。顯示故積集建立故。外門故內門故。長遠故分限故。暫時故示現故。是有色義。一切皆是有色。或隨所應為舍執著有色我故。觀察有色。
云何無色。幾是無色。為何義故觀無色耶。謂有色相違是無色義。一切皆是無色。或隨所應。為舍執著無色我故。觀察無色。
云何有見。幾是有見。為何義故觀有見耶。謂眼所行境是有見義。余差別如有色說。一切皆是有見。或隨所應。為舍執著眼境我故。觀察有見。
云何無見。幾是無見。為何義故觀無見耶。謂有見相違是無見義。一切皆是無見。或隨所應。為舍執著非眼境我故。觀察無見。
云何有對。幾是有對。為何義故觀有對耶。謂諸有見者皆是有對。又三因故說名有對。謂種類故積集故不修治故。種類者。謂諸色法互為能礙互為所礙。積集者。謂極微已上。不修治者。謂非三摩地自在轉色。又損害依處是有對義。一切皆是有對。或隨所應為舍執著不遍行我故。觀察有對。
云何無對。幾是無對。為何義故觀無對耶。謂有對相違是無對義。一切皆是無對。或隨所應。為舍執著。遍行我故。觀察無對。
云何有漏。幾是有漏。為何義故觀有漏耶。謂漏自性
【現代漢語翻譯】 現代漢語譯本： 什麼是『滿故』？因為是方所可以述說的緣故。因為是方處所行走的緣故。因為是二者共同行走的緣故。因為是相互關聯的緣故，因為是隨之追逐的緣故。因為是顯現明瞭的緣故，因為是變異毀壞的緣故。因為是顯示的緣故，因為是積聚建立的緣故。因為是外門的緣故，因為是內門的緣故。因為是長遠的緣故，因為是有限制的緣故。因為是暫時的緣故，因為是示現的緣故。這就是有色的意義。一切都是有色的。或者根據情況，爲了捨棄執著于有色的『我』的觀念，而觀察有色。
什麼是『無色』？有多少是無色的？爲了什麼意義而觀察無色呢？所謂與有色相反的就是無色的意義。一切都是無色的。或者根據情況，爲了捨棄執著于無色的『我』的觀念，而觀察無色。
什麼是『有見』？有多少是有見的？爲了什麼意義而觀察有見呢？所謂眼睛所能到達的境界就是有見的意義。其餘的差別就像有色所說的那樣。一切都是有見的。或者根據情況，爲了捨棄執著于眼睛所見境界的『我』的觀念，而觀察有見。
什麼是『無見』？有多少是無見的？爲了什麼意義而觀察無見呢？所謂與有見相反的就是無見的意義。一切都是無見的。或者根據情況，爲了捨棄執著于非眼睛所見境界的『我』的觀念，而觀察無見。
什麼是『有對』？有多少是有對的？爲了什麼意義而觀察有對呢？所謂所有有見的事物都是有對的。又因為三種原因，所以稱為有對。這三種原因分別是：種類、積集和不修治。種類是指：各種色法互相成為障礙，互相被障礙。積集是指：從極微（paramāṇu）以上的事物。不修治是指：不是通過三摩地（samādhi）自在地轉變色法。此外，損害所依賴之處也是有對的意義。一切都是有對的。或者根據情況，爲了捨棄執著于不普遍存在的『我』的觀念，而觀察有對。
什麼是『無對』？有多少是無對的？爲了什麼意義而觀察無對呢？所謂與有對相反的就是無對的意義。一切都是無對的。或者根據情況，爲了捨棄執著于普遍存在的『我』的觀念，而觀察無對。
什麼是『有漏』？有多少是有漏的？爲了什麼意義而觀察有漏呢？所謂『漏』的自性
【English Translation】 English version: What is 'fullness'? Because it is a place that can be spoken of. Because it is a place where one can walk. Because it is a place where two can walk together. Because they are related, because they follow each other. Because it is manifest, because it is subject to change and destruction. Because it is showing, because it is accumulated and established. Because it is an outer gate, because it is an inner gate. Because it is long-lasting, because it is limited. Because it is temporary, because it is a manifestation. This is the meaning of 'form' (rūpa). Everything is form. Or, as appropriate, to abandon attachment to the idea of a 'self' associated with form, one observes form.
What is 'formless' (arūpa)? How many things are formless? For what purpose does one observe the formless? That which is contrary to form is the meaning of formless. Everything is formless. Or, as appropriate, to abandon attachment to the idea of a 'self' associated with the formless, one observes the formless.
What is 'visible' (sanidarśana)? How many things are visible? For what purpose does one observe the visible? That which is the object of the eye is the meaning of visible. The remaining distinctions are as described for form. Everything is visible. Or, as appropriate, to abandon attachment to the idea of a 'self' associated with the objects of the eye, one observes the visible.
What is 'invisible' (anidarśana)? How many things are invisible? For what purpose does one observe the invisible? That which is contrary to the visible is the meaning of invisible. Everything is invisible. Or, as appropriate, to abandon attachment to the idea of a 'self' not associated with the objects of the eye, one observes the invisible.
What is 'obstructing' (sapratiha)? How many things are obstructing? For what purpose does one observe the obstructing? All that is visible is obstructing. Furthermore, it is called obstructing for three reasons: because of type, because of accumulation, and because of non-cultivation. 'Type' means that all forms mutually obstruct and are mutually obstructed. 'Accumulation' means that which is above the level of the ultimate particle (paramāṇu). 'Non-cultivation' means that the transformation of form is not freely controlled by samādhi (三摩地). Furthermore, the place upon which harm depends is the meaning of obstructing. Everything is obstructing. Or, as appropriate, to abandon attachment to the idea of a 'self' that is not pervasive, one observes the obstructing.
What is 'non-obstructing' (apratiha)? How many things are non-obstructing? For what purpose does one observe the non-obstructing? That which is contrary to the obstructing is the meaning of non-obstructing. Everything is non-obstructing. Or, as appropriate, to abandon attachment to the idea of a 'self' that is pervasive, one observes the non-obstructing.
What is 'tainted' (sāsrava)? How many things are tainted? For what purpose does one observe the tainted? The nature of 'taint' (āsrava)
故。漏相屬故。漏所縛故。漏所隨故。漏隨順故。漏種類故。是有漏義五取蘊十五界十處全。及三界二處少分。是有漏。為舍執著漏合我故。觀察有漏。
云何無漏。幾是無漏為何義故觀無漏耶。謂有漏相違是無漏義。五無取蘊全及三界二處少分。是無漏為舍執著離漏我故。觀察無漏。
云何有諍。幾是有諍。為何義故觀有諍耶。謂依如是貪瞋癡故。執持刀杖發起一切斗訟違諍。彼自性故。彼相屬故。彼所縛故。彼所隨故。彼隨順故。彼種類故。是有諍義。乃至有漏有爾所量。有諍亦爾。為舍執著諍合我故觀察有諍。
云何無諍。幾是無諍。為何義故觀無諍耶。謂有諍相違是無諍義。乃至無漏有爾所量。無諍亦爾。為舍執著離諍我故。觀察無諍。
云何有染。幾是有染。為何義故觀有染耶。謂衣如是貪瞋癡故。染著後有自身。彼自性故。彼相屬故。彼所縛故。彼隨逐故。彼隨順故。彼種類故。是有染義。乃至有諍有爾所量。有染亦爾。為舍執著染合我故。觀察有染。
云何無染。幾是無染。為何義故觀無染耶。謂有染相違是無染義乃至無諍有爾所量。無染亦爾。為舍執著離染我故。觀察無染。
云何依耽嗜。幾是依耽嗜。為何義故觀依耽嗜耶。謂依如是貪瞋癡故染著五欲。彼自
【現代漢語翻譯】 現代漢語譯本： 因此，由於與煩惱（漏，āsava）相關聯，由於被煩惱束縛，由於隨順煩惱，由於順應煩惱，由於屬於煩惱的種類，所以稱為『有漏』。五取蘊（pañcupādānakkhandha）、十五界（pañcadasa dhātuyah）、十處（dasa āyatanāni）全部，以及三界（trayo dhātuyah）二處（dve āyatanāni）的小部分，都是有漏。爲了捨棄執著于與煩惱結合的『我』，所以要觀察有漏。
什麼是無漏？有多少是無漏？爲了什麼緣故要觀察無漏呢？所謂與有漏相反的就是無漏的意義。全部的五無取蘊（pañca anupādānakkhandha），以及三界（trayo dhātuyah）二處（dve āyatanāni）的小部分，是無漏。爲了捨棄執著于脫離煩惱的『我』，所以要觀察無漏。
什麼是有諍？有多少是有諍？爲了什麼緣故要觀察有諍呢？所謂依賴於貪（lobha）、嗔（dosa）、癡（moha）的緣故，執持刀杖，發起一切斗訟違諍。由於它們的自性，由於與它們相關聯，由於被它們束縛，由於隨順它們，由於順應它們，由於屬於它們的種類，所以稱為『有諍』。乃至有漏有多少量，有諍也同樣如此。爲了捨棄執著于與諍結合的『我』，所以要觀察有諍。
什麼是無諍？有多少是無諍？爲了什麼緣故要觀察無諍呢？所謂與有諍相反的就是無諍的意義。乃至無漏有多少量，無諍也同樣如此。爲了捨棄執著于脫離諍的『我』，所以要觀察無諍。
什麼是有染？有多少是有染？爲了什麼緣故要觀察有染呢？所謂依賴於貪（lobha）、嗔（dosa）、癡（moha）的緣故，染著於後有自身的，由於它們的自性，由於與它們相關聯，由於被它們束縛，由於隨逐它們，由於順應它們，由於屬於它們的種類，所以稱為『有染』。乃至有諍有多少量，有染也同樣如此。爲了捨棄執著于與染結合的『我』，所以要觀察有染。
什麼是無染？有多少是無染？爲了什麼緣故要觀察無染呢？所謂與有染相反的就是無染的意義。乃至無諍有多少量，無染也同樣如此。爲了捨棄執著于脫離染的『我』，所以要觀察無染。
什麼是依耽嗜？有多少是依耽嗜？爲了什麼緣故要觀察依耽嗜呢？所謂依賴於貪（lobha）、嗔（dosa）、癡（moha）的緣故，染著於五欲（pañca kāmaguṇāh）。它們的自
【English Translation】 English version: Therefore, due to association with outflows (āsava), due to being bound by outflows, due to following outflows, due to conforming to outflows, due to belonging to the category of outflows, it is called 'with outflows' (sāsava). The five aggregates of grasping (pañcupādānakkhandha), the fifteen realms (pañcadasa dhātuyah), all ten sense bases (dasa āyatanāni), and a small portion of the three realms (trayo dhātuyah) and two sense bases (dve āyatanāni), are with outflows. In order to abandon attachment to the 'self' associated with outflows, one observes that which is with outflows.
What is without outflows (anāsava)? How much is without outflows? For what reason does one observe that which is without outflows? That which is contrary to that with outflows is the meaning of without outflows. All of the five aggregates without grasping (pañca anupādānakkhandha), and a small portion of the three realms (trayo dhātuyah) and two sense bases (dve āyatanāni), are without outflows. In order to abandon attachment to the 'self' that is separate from outflows, one observes that which is without outflows.
What is with strife (savigata)? How much is with strife? For what reason does one observe that which is with strife? That is, relying on such greed (lobha), hatred (dosa), and delusion (moha), holding knives and weapons, initiating all quarrels, disputes, and contentions. Due to their nature, due to association with them, due to being bound by them, due to following them, due to conforming to them, due to belonging to their category, it is called 'with strife'. Even as much as there is with outflows, so too is there with strife. In order to abandon attachment to the 'self' associated with strife, one observes that which is with strife.
What is without strife (avigata)? How much is without strife? For what reason does one observe that which is without strife? That which is contrary to that with strife is the meaning of without strife. Even as much as there is without outflows, so too is there without strife. In order to abandon attachment to the 'self' that is separate from strife, one observes that which is without strife.
What is with defilement (sarāga)? How much is with defilement? For what reason does one observe that which is with defilement? That is, relying on such greed (lobha), hatred (dosa), and delusion (moha), being defiled and attached to one's own self in future existence. Due to their nature, due to association with them, due to being bound by them, due to following them, due to conforming to them, due to belonging to their category, it is called 'with defilement'. Even as much as there is with strife, so too is there with defilement. In order to abandon attachment to the 'self' associated with defilement, one observes that which is with defilement.
What is without defilement (virāga)? How much is without defilement? For what reason does one observe that which is without defilement? That which is contrary to that with defilement is the meaning of without defilement. Even as much as there is without strife, so too is there without defilement. In order to abandon attachment to the 'self' that is separate from defilement, one observes that which is without defilement.
What is dependent on craving (ādīnavat)? How much is dependent on craving? For what reason does one observe that which is dependent on craving? That is, relying on such greed (lobha), hatred (dosa), and delusion (moha), being defiled and attached to the five objects of desire (pañca kāmaguṇāh). Their nature
性故。彼相屬故。彼所縛故。彼隨逐故。彼隨順故。彼種類故。是依耽嗜義。乃至有染有爾所量。依耽嗜亦爾。為舍執著耽嗜合我故。觀察依耽嗜。
云何依出離。幾是依出離。為何義故觀依出離耶。謂依耽嗜相違是依出離義。乃至無染有爾所量。出離亦爾。為舍執著離耽嗜我故。觀察出離。
云何有為。幾是有為。為何義故觀有為耶。謂若法有生滅住異。可知是有為義。一切皆是有為唯除法界法處一分。為舍執著無常我故。觀察有為。
云何無為。幾是無為。為何義故觀無為耶。謂有為相違是無為義。法界法處一分是無為。為舍執著常住我故。觀察無為。無取五蘊當言有為當言無為。彼不應言有為無為。何以故。諸業煩惱所不為故。不應言有為。隨欲現前不現前故。不應言無為。如世尊說。法有二種。謂有為無為。云何今說此法非有為非無為。若由此義說名有為。不以此義說名無為。若由此義說名無為。不以此義說名有為。依此道理唯說二種。
云何世間。幾是世間。為何義故觀世間耶。謂三界所攝。及出世智后所得似彼顯現。是世間義。諸蘊一分十五界十處全。及三界二處一分是世間。為舍執著世依我故觀察世間。
云何出世。幾是出世。為何義故觀出世耶。謂能對治三界。無顛
【現代漢語翻譯】 現代漢語譯本 性故：因為本性如此。 彼相屬故：因為它們相互關聯。 彼所縛故：因為它們被其束縛。 彼隨逐故：因為它們跟隨其後。 彼隨順故：因為它們順應其勢。 彼種類故：因為它們屬於同一類。 這是依附於耽嗜（tanha，渴愛）的含義。乃至有染污，有一定數量。依附於耽嗜也是如此。爲了捨棄執著于耽嗜的『我』，所以要觀察依附於耽嗜。
云何依出離：什麼是依附於出離？ 幾是依出離：有多少是依附於出離？ 為何義故觀依出離耶：爲了什麼目的要觀察依附於出離？ 謂依耽嗜相違是依出離義：所謂與依附於耽嗜相反，就是依附於出離的含義。乃至沒有染污，有一定數量。出離也是如此。爲了捨棄執著于脫離耽嗜的『我』，所以要觀察出離。
云何有為：什麼是有為？ 幾是有為：有多少是有為？ 為何義故觀有為耶：爲了什麼目的要觀察有為？ 謂若法有生滅住異，可知是有為義：所謂如果一個事物有生、滅、住、異的變化，就可以知道它是有為的含義。一切都是有為，除了法界（dharmadhatu，法界）和法處（dharmayatana，法處）的一部分。爲了捨棄執著于無常的『我』，所以要觀察有為。
云何無為：什麼是無為？ 幾是無為：有多少是無為？ 為何義故觀無為耶：爲了什麼目的要觀察無為？ 謂有為相違是無為義：所謂與有為相反，就是無為的含義。法界（dharmadhatu，法界）和法處（dharmayatana，法處）的一部分是無為。爲了捨棄執著于常住的『我』，所以要觀察無為。無取五蘊（panca-skandha，五蘊）應當說是『有為』還是『無為』？不應該說它們是『有為』或『無為』。為什麼呢？因為它們不是由諸業和煩惱所造作的，所以不應該說是『有為』。因為它們可以隨順意願而顯現或不顯現，所以不應該說是『無為』。正如世尊所說，法有兩種，即『有為』和『無為』。為什麼現在說此法非『有為』非『無為』呢？如果從這個意義上說是『有為』，就不從那個意義上說是『無為』。如果從這個意義上說是『無為』，就不從那個意義上說是『有為』。依據這個道理，只能說有兩種。
云何世間：什麼是世間？ 幾是世間：有多少是世間？ 為何義故觀世間耶：爲了什麼目的要觀察世間？ 謂三界（trayo dhatavah，三界）所攝，及出世智后所得似彼顯現：所謂被三界所包含的，以及在出世智慧之後所獲得的類似三界的顯現，就是世間的含義。諸蘊（skandha，蘊）的一部分，十五界（dhatu，界），十處（ayatana，處）全部，以及三界（trayo dhatavah，三界）和二處（ayatana，處）的一部分是世間。爲了捨棄執著於世間所依的『我』，所以要觀察世間。
云何出世：什麼是出世？ 幾是出世：有多少是出世？ 為何義故觀出世耶：爲了什麼目的要觀察出世？ 謂能對治三界（trayo dhatavah，三界），無顛
【English Translation】 English version Because of its nature. Because they are related to each other. Because they are bound by it. Because they follow after it. Because they comply with it. Because they belong to the same kind. This is the meaning of clinging to tanha (craving). Even with defilement, there is a certain amount. Clinging to tanha is also like this. In order to abandon attachment to the 'self' of craving, one observes clinging to tanha.
What is dependent on renunciation? How many are dependent on renunciation? For what purpose does one observe dependence on renunciation? That which is contrary to clinging to tanha is the meaning of dependence on renunciation. Even without defilement, there is a certain amount. Renunciation is also like this. In order to abandon attachment to the 'self' that is separate from craving, one observes renunciation.
What is conditioned? How many are conditioned? For what purpose does one observe the conditioned? If a dharma (phenomenon) has arising, ceasing, abiding, and change, it can be known as the meaning of conditioned. Everything is conditioned except for a portion of the dharmadhatu (element of dharma) and the dharmayatana (sphere of dharma). In order to abandon attachment to the impermanent 'self', one observes the conditioned.
What is unconditioned? How many are unconditioned? For what purpose does one observe the unconditioned? That which is contrary to the conditioned is the meaning of the unconditioned. A portion of the dharmadhatu (element of dharma) and the dharmayatana (sphere of dharma) is unconditioned. In order to abandon attachment to the permanent 'self', one observes the unconditioned. Should the unappropriated five skandhas (aggregates) be called 'conditioned' or 'unconditioned'? They should not be called 'conditioned' or 'unconditioned'. Why? Because they are not made by karma and kleshas (afflictions), they should not be called 'conditioned'. Because they can appear or not appear according to desire, they should not be called 'unconditioned'. As the World-Honored One said, there are two kinds of dharmas (phenomena): conditioned and unconditioned. Why is it now said that this dharma is neither conditioned nor unconditioned? If it is called 'conditioned' in this sense, it is not called 'unconditioned' in that sense. If it is called 'unconditioned' in this sense, it is not called 'conditioned' in that sense. According to this principle, only two kinds can be spoken of.
What is the world? How many are the world? For what purpose does one observe the world? That which is encompassed by the three dhatus (realms), and the appearance similar to them obtained after transcendental wisdom, is the meaning of the world. A portion of the skandhas (aggregates), the fifteen dhatus (elements), all ten ayatanas (sense bases), and a portion of the three dhatus (realms) and two ayatanas (sense bases) are the world. In order to abandon attachment to the 'self' that relies on the world, one observes the world.
What is transcendental? How many are transcendental? For what purpose does one observe the transcendental? That which can counteract the three dhatus (realms), without perversion
倒無戲論無分別故。是無分別出世間義。又出世后所得亦名出世。依止出世故是出世義。諸蘊一分及三界二處一分是出世。為舍執著獨存我故。觀察出世。
云何已生幾是已生。為何義故觀已生耶。謂過去現在是已生義。一切一分是已生。為舍執著非常我故。觀察已生。又有二十四種已生。謂最初已生。相續已生。長養已生。依止已生。轉變已生。成熟已生。退墮已生。勝進已生。清凈已生。不清凈已生。運轉已生。有種已生。無種已生。影像自在示現已生。展轉已生剎那壞已生。離會已生。異位已生。生死已產生壞已生。先時已生。死時已生。中時已生續時已生。
云何非已生。幾是非已生。為何義故觀非已生耶。謂未來及無為法是非已生義。一切一分是非已生。為舍執著常住我故。觀察非已生。又已生相違是非已生義。
云何能取。幾是能取。為何義故觀能取耶。謂諸色根及心心所是能取義。三蘊全色行蘊一分。十二界六處全。及法界法處一分是能取。為舍執著能受用我故。觀察能取。又能取有四種。謂不至能取。至能取。自相現在各別境界能取。自相共相一切時一切境界能取。又由和合識等生故。假立能取。
云何所取。幾是所取。為何義故觀所取耶。謂諸能取亦是所取。或有所取非
【現代漢語翻譯】 現代漢語譯本：因為沒有虛妄的言論和分別，所以這是無分別的出世間之義。此外，出世之後所獲得的也稱為出世。依止於出世，所以是出世之義。諸蘊的一部分以及三界、二處的一部分是出世，爲了捨棄執著，只存留『我』的觀念，所以要觀察出世。
什麼是『已生』？有多少是『已生』？爲了什麼要觀察『已生』呢？所謂過去和現在就是『已生』的意義。一切事物的一部分是『已生』。爲了捨棄執著于非常的『我』，所以要觀察『已生』。此外，還有二十四種『已生』，即最初已生、相續已生、長養已生、依止已生、轉變已生、成熟已生、退墮已生、勝進已生、清凈已生、不清凈已生、運轉已生、有種已生、無種已生、影像自在示現已生、展轉已生、剎那壞已生、離會已生、異位已生、生死已生、成壞已生、先時已生、死時已生、中時已生、續時已生。
什麼是非『已生』？有多少是非『已生』？爲了什麼要觀察非『已生』呢？所謂未來和無為法就是非『已生』的意義。一切事物的一部分是非『已生』。爲了捨棄執著于常住的『我』，所以要觀察非『已生』。此外，與『已生』的相違就是非『已生』的意義。
什麼是『能取』？有多少是『能取』？爲了什麼要觀察『能取』呢？所謂諸色根以及心和心所就是『能取』的意義。三蘊（蘊：構成要素）全部、色蘊、行蘊的一部分，十二界（界：領域）的六處（處：場所）全部，以及法界（法：事物、現象）、法處的一部分是『能取』。爲了捨棄執著于能受用的『我』，所以要觀察『能取』。此外，『能取』有四種，即不至能取、至能取、自相現在各別境界能取、自相共相一切時一切境界能取。此外，由於和合、識等產生，所以假立『能取』。
什麼是『所取』？有多少是『所取』？爲了什麼要觀察『所取』呢？所謂諸『能取』也是『所取』，或者有所取並非
【English Translation】 English version: Because there is no vain talk and no discrimination, this is the meaning of non-discriminating transcendence. Moreover, what is obtained after transcendence is also called transcendence. Relying on transcendence is therefore the meaning of transcendence. A portion of the Skandhas (Skandhas: aggregates), as well as a portion of the Three Realms, and the Two Realms, is transcendence, in order to abandon attachment and retain only the concept of 'self,' therefore, one should observe transcendence.
What is 'already arisen'? How many are 'already arisen'? For what purpose should one observe 'already arisen'? What is meant by 'already arisen' is the past and the present. A portion of everything is 'already arisen.' In order to abandon attachment to the impermanent 'self,' one should observe 'already arisen.' Furthermore, there are twenty-four kinds of 'already arisen,' namely, initially arisen, continuously arisen, grown arisen, dependently arisen, transformed arisen, matured arisen, declined arisen, progressed arisen, purified arisen, unpurified arisen, operating arisen, seeded arisen, seedless arisen, image freely manifested arisen, transferred arisen, momentarily destroyed arisen, separated arisen, different position arisen, birth and death arisen, formation and destruction arisen, prior time arisen, death time arisen, intermediate time arisen, continuation time arisen.
What is 'not yet arisen'? How many are 'not yet arisen'? For what purpose should one observe 'not yet arisen'? What is meant by 'not yet arisen' is the future and unconditioned dharmas. A portion of everything is 'not yet arisen.' In order to abandon attachment to the permanent 'self,' one should observe 'not yet arisen.' Furthermore, the opposite of 'already arisen' is the meaning of 'not yet arisen.'
What is 'that which can grasp'? How many are 'that which can grasp'? For what purpose should one observe 'that which can grasp'? What is meant by 'that which can grasp' is the sense faculties and the mind and mental states. All of the three Skandhas, the Rupa Skandha (Rupa: form), a portion of the Samskara Skandha (Samskara: mental formations), all of the twelve Dhatus (Dhatus: realms) and the six Ayatanas (Ayatanas: sense bases), and a portion of the Dharma Dhatu (Dharma: phenomena) and the Dharma Ayatana, are 'that which can grasp.' In order to abandon attachment to the 'self' that can experience, one should observe 'that which can grasp.' Furthermore, there are four kinds of 'that which can grasp,' namely, not reaching that which can grasp, reaching that which can grasp, self-characteristic present separate realm that which can grasp, self-characteristic common characteristic all times all realms that which can grasp. Furthermore, due to the arising of combination, consciousness, etc., 'that which can grasp' is provisionally established.
What is 'that which is grasped'? How many are 'that which is grasped'? For what purpose should one observe 'that which is grasped'? What is meant by 'that which can grasp' is also 'that which is grasped,' or there is that which is grasped that is not
能取。謂唯是取所行義。一切皆是所取。為舍執著境界我故。觀察所取。
云何外門。幾是外門。為何義故觀外門耶。謂欲界所繫法是外門義。除依佛教所生聞思慧及彼隨法行所攝心心所等。四界二處全及餘一分。欲界所攝是外門。為舍執著不離欲我故。觀察外門。
云何內門。幾是內門。為何義故觀內門耶。謂外門相違是內門義。除四界二處全及餘一分是內門。為舍執著離欲我故。觀察內門。
云何染污。幾是染污為何義故觀染污耶。謂不善及有覆無記法是染污義。有覆無記者。謂遍行意相應煩惱等。及色無色界系諸煩惱等。諸蘊十界四處一分是染污。為舍執著煩惱合我故。觀察染污。
云何不染污。幾是不染污。為何義故觀不染污耶。謂善及無覆無記法是不染污義。八界八處全。諸蘊及余界處一分是不染污。為舍執著離煩惱我故。觀察不染污。
云何過去。幾是過去。為何義故觀過去耶。謂自相已生已滅故。因果已受用故。染凈功用已謝故。攝因已壞故。果及自相有非有故。憶念分別相故。戀為雜染相故。舍為清凈相故。是過去義。一切一分是過去。為舍執著流轉我故。觀察過去。
云何未來。幾是未來。為何義故觀未來耶。謂有因非已生故。未得自相故。因果未受用故。
【現代漢語翻譯】 現代漢語譯本 什麼是『能取』？意思是說，只有『取』（Upadana，執取）才能行使作用。一切事物都是被『取』的對象。爲了捨棄對境界和『我』的執著，所以要觀察『所取』。
什麼是『外門』？有多少是『外門』？爲了什麼要觀察『外門』呢？意思是說，欲界所包含的法就是『外門』。除了依佛教導所產生的聞、思二慧，以及與這些智慧相應的修行所包含的心和心所等。四界、二處全部，以及其餘部分屬於『外門』。欲界所包含的這些是『外門』。爲了捨棄執著不離欲的『我』，所以要觀察『外門』。
什麼是『內門』？有多少是『內門』？爲了什麼要觀察『內門』呢？意思是說，與『外門』相反的就是『內門』。除了四界、二處全部，以及其餘部分屬於『內門』。爲了捨棄執著脫離慾望的『我』，所以要觀察『內門』。
什麼是『染污』？有多少是『染污』？爲了什麼要觀察『染污』呢？意思是說，不善以及有覆無記法就是『染污』。所謂『有覆無記』，指的是與遍行意相應的煩惱等，以及色界和無色界所包含的各種煩惱等。諸蘊、十界、四處的一部分是『染污』。爲了捨棄執著與煩惱結合的『我』，所以要觀察『染污』。
什麼是不『染污』？有多少是不『染污』？爲了什麼要觀察不『染污』呢？意思是說，善以及無覆無記法就是不『染污』。八界、八處全部，諸蘊以及其餘界處的一部分是不『染污』。爲了捨棄執著脫離煩惱的『我』，所以要觀察不『染污』。
什麼是『過去』？有多少是『過去』？爲了什麼要觀察『過去』呢？意思是說，因為自身的狀態已經產生並且已經滅去，因為因果已經承受和使用，因為染污和清凈的作用已經消逝，因為所包含的因已經壞滅，因為果以及自身的狀態有存在和不存在兩種情況，因為憶念和分別的現象，因為留戀而產生的雜染現象，因為捨棄而產生的清凈現象，這就是『過去』的含義。一切事物的一部分是『過去』。爲了捨棄執著流轉的『我』，所以要觀察『過去』。
什麼是『未來』？有多少是『未來』？爲了什麼要觀察『未來』呢？意思是說，有因但尚未產生，尚未獲得自身的狀態，因果尚未承受和使用。
【English Translation】 English version What is 『Grahana』 (能取)? It means that only 『Upadana』 (取, grasping) can perform its function. Everything is an object to be 『grasped』. In order to abandon attachment to the realm and the 『self』, one should observe the 『grasped』 (所取).
What is the 『External Gate』 (外門)? How many are 『External Gates』? Why should one observe the 『External Gate』? It means that the dharmas (法) pertaining to the Desire Realm (欲界) are the meaning of 『External Gate』. Except for the wisdom of hearing and thinking (聞思慧) arising from the Buddha's teachings, and the mind and mental factors included in the practice that accords with these wisdoms. The entirety of the four elements (四界) and two sense bases (二處), and a portion of the remainder, are 『External Gates』. In order to abandon attachment to the 『self』 that does not depart from desire, one should observe the 『External Gate』.
What is the 『Internal Gate』 (內門)? How many are 『Internal Gates』? Why should one observe the 『Internal Gate』? It means that what is contrary to the 『External Gate』 is the meaning of 『Internal Gate』. Except for the entirety of the four elements and two sense bases, and a portion of the remainder, are 『Internal Gates』. In order to abandon attachment to the 『self』 that is detached from desire, one should observe the 『Internal Gate』.
What is 『Defilement』 (染污)? How many are 『Defilements』? Why should one observe 『Defilement』? It means that unwholesome (不善) and obscured indeterminate (有覆無記) dharmas are the meaning of 『Defilement』. 『Obscured indeterminate』 refers to afflictions (煩惱) such as those associated with pervasive intention (遍行意), and various afflictions pertaining to the Form Realm (色界) and Formless Realm (無色界). The skandhas (蘊), ten realms (十界), a portion of the four sense bases (四處) are 『Defilement』. In order to abandon attachment to the 『self』 combined with afflictions, one should observe 『Defilement』.
What is 『Non-Defilement』 (不染污)? How many are 『Non-Defilements』? Why should one observe 『Non-Defilement』? It means that wholesome (善) and unobscured indeterminate (無覆無記) dharmas are the meaning of 『Non-Defilement』. The entirety of the eight realms (八界) and eight sense bases (八處), the skandhas, and a portion of the remaining realms and sense bases are 『Non-Defilement』. In order to abandon attachment to the 『self』 detached from afflictions, one should observe 『Non-Defilement』.
What is the 『Past』 (過去)? How many are 『Past』? Why should one observe the 『Past』? It means that because its own characteristic has already arisen and ceased, because cause and effect have already been experienced and utilized, because the function of defilement and purity has already passed, because the included cause has already perished, because the result and its own characteristic have both existence and non-existence, because of the phenomena of recollection and discrimination, because of the impure phenomena arising from attachment, because of the pure phenomena arising from abandonment, this is the meaning of 『Past』. A portion of everything is 『Past』. In order to abandon attachment to the 『self』 that transmigrates, one should observe the 『Past』.
What is the 『Future』 (未來)? How many are 『Future』? Why should one observe the 『Future』? It means that there is a cause but it has not yet arisen, it has not yet obtained its own characteristic, cause and effect have not yet been experienced and utilized.
雜染清凈性未現前故。因及自相有非有故。希為雜染相故。不希為清凈相故。是未來義。一切一分是未來。為舍執著流轉我故。觀察未來。
云何現在。幾是現在。為何義故觀現在耶。謂自相已生未滅故因果受用未受用故。雜染清凈正現前故。能顯過去未來相故。作用現前故。是現在義。一切一分是現在為舍執著流轉我故。觀察現在。
何故過去未來現在。說名言事非涅槃等。內自所證不可說故。唯曾當現是言說所依故。
云何善。幾是善。為何義故觀善耶。謂自性故相屬故。隨逐故發起故。勝義故生得故。加行故現前供養故。饒益故引攝故。對治故寂靜故等流故。是善義。五蘊十界四處一分是善。為舍執著法合我故。觀察善。何等自性善。謂信等十一心所有法。何等相屬善。謂彼相應法。何等隨逐善。謂即彼諸法習氣。何等發起善。謂彼所發身業語業。何等勝義善。謂真如。何等生得善。謂即彼諸善法。由先串習故感得如是報。由此自性即於是處不由思惟任運樂住。何等加行善謂依止親近善丈夫故。聽聞正法如理作意。修習凈善法隨法行。何等現前供養善。謂想對如來。建立靈廟圖寫尊容。或想對正法。書治法藏興供養業。何等饒益善。謂以四攝事饒益一切有情。何等引攝善。謂施性福業事及戒
【現代漢語翻譯】 現代漢語譯本 由於雜染和清凈的性質尚未顯現，以及作為原因和自身特徵的存在與不存在，渴望成為雜染的表象，不渴望成為清凈的表象，這就是未來的意義。一切事物的一部分屬於未來。爲了捨棄對流轉之我的執著，應當觀察未來。
什麼是現在？有多少是現在？爲了什麼目的要觀察現在呢？ 所謂的現在，是指自身特徵已經產生但尚未消滅，因果的感受和使用已經或尚未發生，雜染和清凈正在顯現，能夠顯示過去和未來的表象，作用正在發生。這就是現在的意義。一切事物的一部分屬於現在。爲了捨棄對流轉之我的執著，應當觀察現在。
為什麼過去、未來、現在被稱為名言之事，而不是涅槃等？因為內在自我所證悟的境界是不可言說的，只有曾經、將要和正在發生的事物是言語所能依賴的。
什麼是善？有多少是善？爲了什麼目的要觀察善呢？ 所謂的善，是指自性之善、相屬之善、隨逐之善、發起之善、勝義之善、生得之善、加行之善、現前供養之善、饒益之善、引攝之善、對治之善、寂靜之善、等流之善。這就是善的意義。五蘊（skandha，構成個體經驗的五種要素）、十界（dhatu，構成經驗的十八種要素中的十種）、四處（ayatana，產生經驗的十二處中的四種）的一部分是善。爲了捨棄對法合之我的執著，應當觀察善。 什麼是自性之善？是指信等十一種心所有法（caitasika，伴隨心識生起的心理活動）。 什麼是相屬之善？是指與這些心所有法相應的法。 什麼是隨逐之善？是指這些法的習氣（vasana，由行為和思想留下的潛在影響）。 什麼是發起之善？是指由這些善法所引發的身業（kaya-karma，身體行為）和語業（vak-karma，語言行為）。 什麼是勝義之善？是指真如（tathata，事物的真實本性）。 什麼是生得之善？是指這些善法，由於先前的串習而感得這樣的果報，因此，這種自性自然而然地安住在這種狀態，不需要思惟。 什麼是加行之善？是指依靠親近善知識（kalyanamitra，提供精神指導的人），聽聞正法（saddharma，正確的教義），如理作意（yoniso manasikara，如理思維），修習清凈的善法，隨法而行。 什麼是現前供養之善？是指觀想如來（tathagata，佛的稱號），建立寺廟，繪製佛像，或者觀想正法，書寫和整理法藏，興辦供養事業。 什麼是饒益之善？是指以四攝事（catuh-samgraha-vastu，四種攝取眾生的方法）饒益一切有情（sattva，有情眾生）。 什麼是引攝之善？是指佈施等福業之事以及戒律。
【English Translation】 English version Because the nature of defilement and purity has not yet manifested, and because the cause and self-characteristics have existence and non-existence, aspiring to be the appearance of defilement, not aspiring to be the appearance of purity, this is the meaning of the future. A portion of all things is the future. To abandon attachment to the transmigratory self, one should contemplate the future.
What is the present? How much is the present? For what purpose should one contemplate the present? The so-called present refers to the self-characteristics that have already arisen but have not yet ceased, the experiencing and use of cause and effect that have or have not yet occurred, the defilement and purity that are presently manifesting, and the ability to reveal the appearances of the past and future, and the function that is presently occurring. This is the meaning of the present. A portion of all things is the present. To abandon attachment to the transmigratory self, one should contemplate the present.
Why are the past, future, and present called matters of conventional expression, and not Nirvana, etc.? Because the realm realized within oneself is inexpressible, only what has been, will be, and is happening is what language can rely on.
What is good? How much is good? For what purpose should one contemplate good? The so-called good refers to the good of self-nature, the good of association, the good of following, the good of initiation, the good of ultimate meaning, the good of innate nature, the good of effort, the good of present offering, the good of benefiting, the good of attracting, the good of counteracting, the good of tranquility, and the good of outflow. This is the meaning of good. A portion of the five skandhas (skandha, the five aggregates constituting individual experience), the ten dhatus (dhatu, the ten elements among the eighteen elements constituting experience), and the four ayatanas (ayatana, the four sense bases among the twelve sense bases that generate experience) is good. To abandon attachment to the self composed of dharmas, one should contemplate good. What is the good of self-nature? It refers to the eleven mental factors (caitasika, mental activities arising with consciousness) such as faith. What is the good of association? It refers to the dharmas corresponding to these mental factors. What is the good of following? It refers to the habitual tendencies (vasana, latent influences left by actions and thoughts) of these dharmas. What is the good of initiation? It refers to the bodily karma (kaya-karma, physical actions) and verbal karma (vak-karma, verbal actions) initiated by these good dharmas. What is the good of ultimate meaning? It refers to Suchness (tathata, the true nature of things). What is the good of innate nature? It refers to these good dharmas, which, due to prior habituation, result in such a reward, so that this self-nature naturally abides in this state without the need for thought. What is the good of effort? It refers to relying on and drawing near to a virtuous friend (kalyanamitra, someone who provides spiritual guidance), hearing the correct Dharma (saddharma, the correct teachings), applying proper attention (yoniso manasikara, wise consideration), cultivating pure good dharmas, and acting in accordance with the Dharma. What is the good of present offering? It refers to visualizing the Tathagata (tathagata, an epithet of the Buddha), establishing temples, painting images of the Buddha, or visualizing the correct Dharma, writing and organizing the Dharma treasury, and engaging in the activity of making offerings. What is the good of benefiting? It refers to benefiting all sentient beings (sattva, sentient beings) with the four means of attraction (catuh-samgraha-vastu, the four ways of gathering beings). What is the good of attracting? It refers to meritorious activities such as generosity and the precepts.
性福業事故引攝生天樂異熟引攝生富貴家。引攝隨順清凈法。何等對治善。謂厭壞對治。斷對治。持對治遠分對治。伏對治。離系對治。煩惱障對治。所知障對治。何等寂靜善。謂永斷貪慾。永斷瞋恚。永斷愚癡。永斷一切煩惱。若想受滅。若有餘依涅槃界。若無餘依涅槃界。若無所住涅槃界。何等等流善。謂已得寂靜者。由此增上力故。發起勝品神通等世出世共不共功德。
云何不善。幾是不善。為何義故觀不善耶。謂自性故相屬故隨逐故發起故。勝義故生得故加行故現前供養故。損害故引攝故所治故障礙故。是不善義。五蘊十界四處一分是不善。為舍執著非法合我故。觀察不善。何等自性不善。謂除染污意相應及色無色界煩惱等。所餘能發惡行煩惱隨煩惱。何等相屬不善。謂即此煩惱隨煩惱相應法。何等隨逐不善。謂即彼習氣。何等發起不善。謂彼所起身業語業。何等勝義不善。謂一切流轉。何等生得不善。謂由串習不善故。感得如是異熟。由此自性即于不善任運樂住。何等加行不善。謂依止親近不善丈夫故。聽聞不正法不如理作意行身語意惡行。何等現前供養不善。謂想對歸依隨一天眾已。或殺害意為先。或邪惡意為先。建立祠廟廣興供養業。令無量眾廣樹非福何等損害不善。謂於一切處起身語意種種邪
【現代漢語翻譯】 現代漢語譯本 性福業（指與性相關的行為）事故（指不當行為）能引導眾生投生到享受天樂的境界，而異熟（指果報）能引導眾生投生到富貴之家。還能引導眾生隨順清凈的佛法。那麼，有哪些對治（指糾正錯誤的方法）是善的呢？包括厭壞對治（通過厭惡來糾正），斷對治（通過斷除來糾正），持對治（通過堅持來糾正），遠分對治（通過遠離來糾正），伏對治（通過降伏來糾正），離系對治（通過脫離束縛來糾正），煩惱障對治（對治煩惱的障礙），所知障對治（對治知識的障礙）。哪些寂靜是善的呢？包括永遠斷除貪慾，永遠斷除瞋恚，永遠斷除愚癡，永遠斷除一切煩惱。以及想受滅（指滅盡定），有餘依涅槃界（指還有殘餘煩惱的涅槃），無餘依涅槃界（指沒有殘餘煩惱的涅槃），無所住涅槃界（指不住任何地方的涅槃）。哪些等流（指相似的延續）是善的呢？指已經獲得寂靜的人，由於這種增上的力量，發起殊勝的神通等世間和出世間的共同和不共同的功德。
什麼是不善？有多少種不善？爲了什麼原因要觀察不善呢？所謂自性（指本質）故，相屬（指相互關聯）故，隨逐（指跟隨）故，發起（指引發）故，勝義（指究竟意義）故，生得（指天生）故，加行（指努力）故，現前供養（指目前的供養）故，損害（指損害）故，引攝（指引導）故，所治（指需要糾正的）故，障礙（指阻礙）故，這些都是不善的含義。五蘊（色、受、想、行、識），十界（六道加上佛、菩薩、緣覺、聲聞），四處（指四惡道）的一部分是不善的。爲了捨棄執著于非法，以及將五蘊等誤認為『我』的觀念，所以要觀察不善。哪些是自性不善呢？指除了染污意（被染污的意識）相應的，以及色無色界的煩惱等，其餘的能引發惡行的煩惱和隨煩惱。哪些是相屬不善呢？指與這些煩惱和隨煩惱相應的法。哪些是隨逐不善呢？指這些煩惱和隨煩惱的習氣。哪些是發起不善呢？指由這些煩惱和隨煩惱所引發的身業和語業。哪些是勝義不善呢？指一切流轉（輪迴）。哪些是生得不善呢？指由於串習（習慣）不善，而感得這樣的異熟（果報），因此，這種自性就自然而然地樂於安住于不善之中。哪些是加行不善呢？指依止和親近不善的人，聽聞不正的佛法，不如理作意（不如法地思考），以及行身語意的惡行。哪些是現前供養不善呢？指想著對某個天眾歸依，或者以殺害的意念為先，或者以邪惡的意念為先，建立祠廟，廣泛地興建供養事業，使無量的眾生廣泛地種下非福（不好的福報）。哪些是損害不善呢？指在一切處起身語意種種邪見。
【English Translation】 English version Fortunate deeds (related to sexuality) and accidents (misconducts) can lead beings to be born in realms enjoying heavenly pleasures, while the maturation of karma leads to birth in wealthy and noble families. It also guides beings to accord with pure Dharma. What are the wholesome antidotes? These include the antidote of revulsion, the antidote of cutting off, the antidote of upholding, the antidote of distancing, the antidote of subduing, the antidote of detachment, the antidote to the obstacle of afflictions, and the antidote to the obstacle of knowledge. What are the wholesome states of tranquility? These include the permanent cessation of greed, the permanent cessation of hatred, the permanent cessation of delusion, and the permanent cessation of all afflictions. Also, the cessation of perception and feeling (Nirodha-Samapatti), the Nirvana realm with remainder (Sa-upadhishesha-Nirvana), the Nirvana realm without remainder (Anupadhishesha-Nirvana), and the Nirvana realm of non-abiding (Apratisthita-Nirvana). What are the wholesome outflows (resembling continuation)? These refer to those who have attained tranquility, and through this enhanced power, generate superior mundane and supramundane, common and uncommon merits and virtues.
What is unwholesome? How many types of unwholesome are there? For what reason should we observe the unwholesome? The meaning of unwholesome lies in its nature, association, adherence, origination, ultimate meaning, innate quality, effort, present offering, harm, guidance, what needs to be corrected, and obstruction. The five aggregates (Skandhas), ten realms (Dhatus), and a portion of the four abodes (of suffering) are unwholesome. To abandon attachment to unlawful things and the notion of 'self' in the aggregates, we observe the unwholesome. What is inherently unwholesome? It refers to the afflictions and secondary afflictions that can generate evil deeds, except for those associated with defiled intention and the afflictions in the realms of form and formlessness. What is associated with the unwholesome? It refers to the dharmas associated with these afflictions and secondary afflictions. What adheres to the unwholesome? It refers to the habitual tendencies of these afflictions and secondary afflictions. What originates from the unwholesome? It refers to the bodily and verbal actions arising from these afflictions and secondary afflictions. What is ultimately unwholesome? It refers to all transmigrations (Samsara). What is innately unwholesome? It refers to the maturation of karma acquired through habitual unwholesome practices, whereby one naturally delights in dwelling in unwholesomeness. What is unwholesome through effort? It refers to relying on and associating with unwholesome individuals, hearing incorrect Dharma, engaging in improper reflection, and performing evil deeds of body, speech, and mind. What is the unwholesome of present offering? It refers to thinking of taking refuge in a certain deity, or establishing shrines and extensively engaging in offerings with the intention of killing or with evil intentions, causing countless beings to plant non-meritorious seeds. What is the unwholesome of harm? It refers to various evil views arising from body, speech, and mind in all places.
行。何等引攝不善。謂行身語意諸惡行已。于惡趣善趣引攝不愛果異熟。或引或滿。何等所治不善。謂諸對治所對治法。何等障礙不善。謂能障礙諸善品法。
云何無記。幾是無記。為何義故觀無記耶。謂自性故相屬故。隨逐故發起故。勝義故生得故。加行故現前供養故。饒益故受用故。引攝故對治故。寂靜故等流故。是無記義。八界八處全及余蘊界處一分是無記。為舍執著離法非法我故。觀察無記。何等自性無記。謂八色界處意相應品命根眾同分名句文身等。何等相屬無記。謂懷非穢非凈心者。所有由名句文身所攝受心心所法。何等隨逐無記。謂即彼戲論習氣。何等發起無記。謂彼所攝受諸心心所法。所發身業語業。何等勝義無記。謂虛空非擇滅。何等生得無記。謂諸不善有漏善法異熟。何等加行無記。謂非染非善心者。所有威儀路工巧處法。何等現前供養無記。謂如有一想對歸依隨一天眾。遠離殺害意邪惡見。建立祠廟興供養業。令無量眾于如是處不生長福非福何等饒益無記。謂如有一于自僕使妻子等所。以非穢非凈心而行惠施。何等受用無記。謂如有一以無簡擇無染污心受用資具。何等引攝無記。謂如有一于工巧處串習故。于當來世復引攝如是相身。由此身故習工巧處速疾究竟。何等對治無記。謂如有一
【現代漢語翻譯】 現代漢語譯本： 什麼是引攝不善？指的是已經做了身、語、意上的各種惡行之後，在惡趣或善趣中，引來或成熟不悅意的果報。或者只是引發，或者最終成熟。 什麼是所治不善？指的是各種對治法所要對治的法。 什麼是障礙不善？指的是能夠障礙各種善法的法。
什麼是無記？有多少種無記？爲了什麼意義要觀察無記呢？因為自性、相屬、隨逐、發起、勝義、生得、加行、現前供養、饒益、受用、引攝、對治、寂靜、等流的緣故，所以有無記的意義。八界（眼界、耳界、鼻界、舌界、身界、意界、法界、空界），八處（眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處）全部，以及其餘蘊、界、處的一部分是無記。爲了捨棄對法、非法、我的執著，所以要觀察無記。什麼是自性無記？指的是八界、八處、與意相應的品類、命根、眾同分、名、句、文身等。什麼是相屬無記？指的是懷著非染污也非清凈心的人，所有被名、句、文身所攝受的心和心所法。什麼是隨逐無記？指的是那些戲論的習氣。什麼是發起無記？指的是那些被攝受的心和心所法所發起的身體行為和語言行為。什麼是勝義無記？指的是虛空和非擇滅（Nirvana achieved without conscious effort）。什麼是生得無記？指的是各種不善的有漏善法的異熟果報。什麼是加行無記？指的是非染污也非善心的人，所有的威儀路（行走坐臥的姿態）、工巧處（工藝技巧）的法。什麼是現前供養無記？指的是比如有個人，一心一意地皈依、隨順某一天的天眾，遠離殺害的意念和邪惡的見解，建立祠廟，興辦供養事業，使得無數的人在這種地方不增長福德也不增長罪業。什麼是饒益無記？指的是比如有個人，對於自己的僕人、使者、妻子等等，以非染污也非清凈的心而行佈施。什麼是受用無記？指的是比如有個人，以沒有簡擇、沒有染污的心受用資具。什麼是引攝無記？指的是比如有個人，因為對工巧處串習的緣故，在未來的世間再次引來具有這種相貌的身體。因為這個身體的緣故，學習工巧處能夠快速地達到究竟。什麼是對治無記？指的是比如有個人……
【English Translation】 English version: What is 'leading and gathering unwholesome'? It refers to, having performed various evil deeds of body, speech, and mind, leading to or ripening unpleasant results in the evil realms or good realms. Either just leading, or ultimately ripening. What is 'that which is to be treated unwholesome'? It refers to the dharmas that are to be treated by various antidotes. What is 'obstructing unwholesome'? It refers to the dharmas that can obstruct various wholesome dharmas.
What is 'indeterminate'? How many kinds of 'indeterminate' are there? For what purpose should one observe 'indeterminate'? It is because of self-nature, association, following, arising, ultimate meaning, being born with, effort, present offering, benefiting, enjoying, leading and gathering, treatment, tranquility, and equal flow that there is the meaning of 'indeterminate'. All eight realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, dharma realm, space realm), all eight places (eye base, ear base, nose base, tongue base, body base, mind base, form base, sound base, smell base, taste base, touch base, dharma base), and a portion of the remaining aggregates, realms, and places are 'indeterminate'. In order to abandon attachment to dharma, non-dharma, and self, one should observe 'indeterminate'. What is 'self-nature indeterminate'? It refers to the eight realms, eight places, categories corresponding to mind, life force, commonality of beings, names, phrases, and body of letters, etc. What is 'associated indeterminate'? It refers to all mental and mental factors that are embraced by names, phrases, and body of letters, possessed by those who hold a mind that is neither defiled nor pure. What is 'following indeterminate'? It refers to the habitual tendencies of those discursive fabrications. What is 'arising indeterminate'? It refers to the bodily and verbal actions that arise from those embraced mental and mental factors. What is 'ultimate meaning indeterminate'? It refers to space and cessation through non-discrimination (Nirvana achieved without conscious effort). What is 'born with indeterminate'? It refers to the ripened results of various unwholesome and wholesome dharmas with outflows. What is 'effort indeterminate'? It refers to the dharmas of deportment (ways of walking, standing, sitting, and lying down) and skillful arts, possessed by those who hold a mind that is neither defiled nor wholesome. What is 'present offering indeterminate'? It refers to, for example, someone who single-mindedly takes refuge in and follows a certain heavenly being, refrains from thoughts of killing and evil views, establishes temples, and engages in the business of making offerings, causing countless people in such places to neither increase merit nor demerit. What is 'benefiting indeterminate'? It refers to, for example, someone who bestows gifts upon their servants, messengers, wives, etc., with a mind that is neither defiled nor pure. What is 'enjoying indeterminate'? It refers to, for example, someone who enjoys resources with a mind that is without discernment and without defilement. What is 'leading and gathering indeterminate'? It refers to, for example, someone who, because of familiarity with skillful arts, in future lives again leads to a body with such characteristics. Because of this body, learning skillful arts can quickly reach completion. What is 'treatment indeterminate'? It refers to, for example, someone who...
為治疾病得安樂故。以簡擇心好服醫藥。何等寂靜無記。謂色無色界諸煩惱等。由奢摩他所藏伏故。何等等流無記。謂變化心俱生品。
復有示現善不善無記法。此復云何。謂佛及得第一究竟菩薩摩訶薩。為欲饒益諸有情故有所示現。當知此中無有一法真實可得。
云何欲界系。幾是欲界系。為何義故觀欲界系耶。謂未離欲者所有善不善無記法。是欲界系義。四界二處全及余蘊界處一分。是欲界系。為舍執著未離欲界欲我故。觀察欲界系。
云何色界系。幾是色界系。為何義故觀色界系耶。謂已離欲界欲未離色界欲者。所有善無記法。是色界系義。除前所說四界二處余蘊界處一分。是色界系。為舍執著離欲界欲我故。觀察色界系。
云何無色界系。幾是無色界系。為何義故觀無色界系耶。謂已離色界欲未離無色界欲者。所有善無記法。是無色界系義。三界二處四蘊一分。是無色界系。為舍執著離色界欲我故。觀察無色界系。
複次有一分離欲具分離欲通達離欲損伏離欲永害離欲。復有十種離欲。謂自性離欲。損害離欲。任持離欲。增上離欲。愚癡離欲。對治離欲。遍知離欲。永斷離欲。有上離欲。無上離欲。何等自性離欲。謂于苦受及順苦受處法生厭背性。何等損害離欲。謂習欲者暢
【現代漢語翻譯】 現代漢語譯本：爲了治療疾病獲得安樂的緣故，以簡擇之心好好服用醫藥。什麼是寂靜無記？是指色蘊沒有諸煩惱等，由於奢摩他（止，samatha）所藏伏的緣故。什麼是等流無記？是指變化心俱生的品類。
又有示現善、不善、無記法。這又是什麼呢？是指佛和獲得第一究竟的菩薩摩訶薩（Bodhisattva Mahāsattva），爲了饒益諸有情（sentient beings）的緣故而有所示現。應當知道，這其中沒有一法是真實可得的。
什麼是欲界系？哪些是欲界系？爲了什麼意義而觀察欲界系呢？是指未離開欲界慾望的人所有的善、不善、無記法，是欲界系的意義。四界（地、水、火、風）、二處（眼處、耳處）全部以及其餘蘊、界、處的一部分，是欲界系。爲了捨棄執著未離欲界的慾望和我執的緣故，觀察欲界系。
什麼是界系？哪些是界系？爲了什麼意義而觀察界系呢？是指已經離開欲界慾望但未離開界慾望的人，所有的善、無記法，是界系的意義。除去前面所說的四界、二處，其餘蘊、界、處的一部分，是界系。爲了捨棄執著離開欲界慾望的我執的緣故，觀察**界系。
什麼是無界系？哪些是無界系？爲了什麼意義而觀察無界系呢？是指已經離開界慾望但未離開無界慾望的人，所有的善、無記法，是無界系的意義。三界（欲界、界、無界）、二處（眼處、耳處）、四蘊（色蘊、受蘊、想蘊、行蘊）的一部分，是無界系。爲了捨棄執著離開界慾望的我執的緣故，觀察無**界系。
再次，有一種分離欲，具有分離欲，通達分離欲，損伏分離欲，永害分離欲。又有十種分離欲，即自性分離欲、損害分離欲、任持分離欲、增上分離欲、愚癡分離欲、對治分離欲、遍知分離欲、永斷分離欲、有上分離欲、無上分離欲。什麼是自性分離欲？是指對於苦受以及順苦受的處法生起厭背的性質。什麼是損害分離欲？是指習欲者暢
【English Translation】 English version: For the sake of treating illnesses and obtaining peace and happiness, one should carefully take medicine with a discerning mind. What is quiescent neutral (avyākrta)? It refers to the form aggregate (rūpa) without afflictions (kleśas), etc., because it is concealed by śamatha (tranquility). What is equipotential neutral? It refers to the categories co-arisen with the transformation mind.
Furthermore, there are manifestations of wholesome, unwholesome, and neutral dharmas. What are these? They refer to the manifestations made by the Buddhas and the Bodhisattva Mahāsattvas (great beings) who have attained the first and ultimate stage, for the purpose of benefiting sentient beings. It should be known that within these, there is not a single dharma that can be truly found.
What is the desire realm (kāmadhātu) affiliation? Which are desire realm affiliations? For what purpose is the desire realm affiliation observed? It refers to the wholesome, unwholesome, and neutral dharmas possessed by those who have not yet separated from desire. The meaning is desire realm affiliation. The four elements (earth, water, fire, wind), the entirety of the two sense bases (eye base, ear base), and a portion of the remaining aggregates, realms, and sense bases are desire realm affiliations. For the sake of abandoning attachment to desire and the self in the desire realm, which one has not yet separated from, the desire realm affiliation is observed.
What is the ** realm affiliation? Which are the ** realm affiliations? For what purpose is the ** realm affiliation observed? It refers to the wholesome and neutral dharmas possessed by those who have separated from desire realm desire but have not separated from ** realm desire. The meaning is ** realm affiliation. Except for the previously mentioned four elements and two sense bases, a portion of the remaining aggregates, realms, and sense bases are ** realm affiliations. For the sake of abandoning attachment to the self that has separated from desire realm desire, the ** realm affiliation is observed.
What is the formless realm (arūpadhātu) affiliation? Which are the formless realm affiliations? For what purpose is the formless realm affiliation observed? It refers to the wholesome and neutral dharmas possessed by those who have separated from ** realm desire but have not separated from formless realm desire. The meaning is formless realm affiliation. The three realms (desire, form, formless), the two sense bases (eye base, ear base), and a portion of the four aggregates (form, feeling, perception, mental formations) are formless realm affiliations. For the sake of abandoning attachment to the self that has separated from ** realm desire, the formless realm affiliation is observed.
Furthermore, there is a separation from desire, possessing separation from desire, penetrating separation from desire, subduing separation from desire, and permanently eliminating separation from desire. There are also ten types of separation from desire: namely, natural separation from desire, damaging separation from desire, sustaining separation from desire, increasing separation from desire, ignorant separation from desire, antidotal separation from desire, pervasive knowledge separation from desire, permanent cutting off separation from desire, superior separation from desire, and unsurpassed separation from desire. What is natural separation from desire? It refers to the nature of aversion arising towards painful feelings and the dharmas that accord with painful feelings. What is damaging separation from desire? It refers to those who indulge in desire
熱惱已生厭背性。何等任持離欲。謂飽食已於諸美膳生厭背性。何等增上離欲。謂得勝處已於下劣處生厭背性。何等愚癡離欲。謂諸愚夫于涅槃界生厭背性。何等對治離欲。謂由世間出世間道斷諸煩惱。何等遍知離欲。謂已得見道者。於三界法生厭背性。何等永斷離欲。謂永斷地地諸煩惱已生厭背性。何等有上離欲。謂世間聲聞獨覺所有離欲。何等無上離欲。謂佛菩薩所有離欲。為欲利樂諸有情故。
云何有學。幾是有學。為何義故觀有學耶。謂求解脫者所有善法。是有學義。十界四處諸蘊一分。是有學。為舍執著求解脫我故。觀察有學。
云何無學。幾是無學。為何義故觀無學耶。謂于諸學處已得究竟者所有善法。是無學義。為舍執著已脫我故。觀察無學。
云何非學非無學。幾是非學非無學。為何義故觀非學非無學耶。謂諸異生所有善不善無記法。及諸學者染污無記法。諸無學者無記法並無為法。是非學非無學義。八界八處全及余蘊界處一分。是非學非無學。為舍執著不解脫我故。觀察非學非無學。
云何見所斷。幾是見所斷。為何義故觀見所斷耶。謂分別所起染污見疑見處疑處。及於見等所起邪行煩惱隨煩惱及由見等所發身語意業。並一切惡趣等蘊界處。是見所斷義。一切一分是見所
【現代漢語翻譯】 現代漢語譯本： 『熱惱已生厭背性。』對於已經產生的熱惱，生起厭惡背離的心理狀態。『何等任持離欲。』什麼叫做任持離欲？『謂飽食已於諸美膳生厭背性。』就是說，吃飽了之後，對於各種美味佳餚產生厭惡背離的心理。『何等增上離欲。』什麼叫做增上離欲？『謂得勝處已於下劣處生厭背性。』就是說，獲得了殊勝的境界之後，對於低劣的境界產生厭惡背離的心理。『何等愚癡離欲。』什麼叫做愚癡離欲？『謂諸愚夫于涅槃界生厭背性。』就是說，那些愚癡的人對於涅槃的境界產生厭惡背離的心理。『何等對治離欲。』什麼叫做對治離欲？『謂由世間出世間道斷諸煩惱。』就是說，通過世間和出世間的修行道路，斷除各種煩惱。『何等遍知離欲。』什麼叫做遍知離欲？『謂已得見道者。於三界法生厭背性。』就是說，已經證得見道位的修行者，對於三界之內的法產生厭惡背離的心理。『何等永斷離欲。』什麼叫做永斷離欲？『謂永斷地地諸煩惱已生厭背性。』就是說，永遠斷除了各個層次的煩惱之後，產生厭惡背離的心理。『何等有上離欲。』什麼叫做有上離欲？『謂世間聲聞（Sravaka）獨覺（Pratyekabuddha）所有離欲。』就是說，世間的聲聞和獨覺所具有的離欲。『何等無上離欲。』什麼叫做無上離欲？『謂佛（Buddha）菩薩（Bodhisattva）所有離欲。』就是說，佛和菩薩所具有的離欲。爲了利益和安樂一切有情眾生。
『云何有學。』什麼叫做有學？『幾是有學。』有多少是有學？『為何義故觀有學耶。』爲了什麼目的觀察有學？『謂求解脫者所有善法。是有學義。』就是說，那些尋求解脫的人所具有的善法，就是有學的含義。『十界四處諸蘊一分。是有學。』十界、四處以及諸蘊的一部分，是有學。『為舍執著求解脫我故。觀察有學。』爲了捨棄執著，尋求從『我』的觀念中解脫，所以要觀察有學。
『云何無學。』什麼叫做無學？『幾是無學。』有多少是無學？『為何義故觀無學耶。』爲了什麼目的觀察無學？『謂于諸學處已得究竟者所有善法。是無學義。』就是說，對於各種學處已經達到究竟的人所具有的善法，就是無學的含義。『為舍執著已脫我故。觀察無學。』爲了捨棄執著，已經從『我』的觀念中解脫，所以要觀察無學。
『云何非學非無學。』什麼叫做非學非無學？『幾是非學非無學。』有多少是非學非無學？『為何義故觀非學非無學耶。』爲了什麼目的觀察非學非無學？『謂諸異生所有善不善無記法。及諸學者染污無記法。諸無學者無記法並無為法。是非學非無學義。』就是說，那些凡夫俗子所具有的善、不善和無記法，以及那些有學之人所具有的染污的無記法，還有那些無學之人所具有的無記法以及無為法，就是非學非無學的含義。『八界八處全及余蘊界處一分。是非學非無學。』八界、八處全部，以及其餘的蘊、界、處的一部分，是非學非無學。『為舍執著不解脫我故。觀察非學非無學。』爲了捨棄執著，不從『我』的觀念中解脫，所以要觀察非學非無學。
『云何見所斷。』什麼叫做見所斷？『幾是見所斷。』有多少是見所斷？『為何義故觀見所斷耶。』爲了什麼目的觀察見所斷？『謂分別所起染污見疑見處疑處。及於見等所起邪行煩惱隨煩惱及由見等所發身語意業。並一切惡趣等蘊界處。是見所斷義。』就是說，由分別產生的染污的見、疑，以及見處、疑處，以及對於見等所產生的邪行、煩惱、隨煩惱，以及由見等所引發的身語意業，以及一切惡趣等的蘊、界、處，就是見所斷的含義。『一切一分是見所』
【English Translation】 English version: 『Having generated revulsion towards suffering.』 (熱惱已生厭背性) What is meant by generating revulsion towards suffering that has already arisen. 『What is the support for detachment?』 (何等任持離欲) What is called support for detachment? 『Having eaten one's fill, generating revulsion towards fine foods.』 (謂飽食已於諸美膳生厭背性) That is, after having eaten one's fill, generating a sense of revulsion towards various fine foods. 『What is superior detachment?』 (何等增上離欲) What is called superior detachment? 『Having attained a superior state, generating revulsion towards inferior states.』 (謂得勝處已於下劣處生厭背性) That is, having attained a superior state, generating a sense of revulsion towards inferior states. 『What is ignorant detachment?』 (何等愚癡離欲) What is called ignorant detachment? 『Ignorant people generating revulsion towards the realm of Nirvana.』 (謂諸愚夫于涅槃界生厭背性) That is, those ignorant people generating a sense of revulsion towards the realm of Nirvana (Nirvana). 『What is antidotal detachment?』 (何等對治離欲) What is called antidotal detachment? 『Severing all afflictions through worldly and supramundane paths.』 (謂由世間出世間道斷諸煩惱) That is, severing all afflictions through the paths of worldly and supramundane practices. 『What is detachment through comprehensive knowledge?』 (何等遍知離欲) What is called detachment through comprehensive knowledge? 『Those who have attained the path of seeing, generating revulsion towards the phenomena of the three realms.』 (謂已得見道者。於三界法生厭背性) That is, those practitioners who have attained the path of seeing, generating a sense of revulsion towards the phenomena within the three realms. 『What is detachment through permanent severance?』 (何等永斷離欲) What is called detachment through permanent severance? 『Having permanently severed the afflictions of each ground, generating revulsion.』 (謂永斷地地諸煩惱已生厭背性) That is, having permanently severed the afflictions of each ground, generating a sense of revulsion. 『What is supreme detachment?』 (何等有上離欲) What is called supreme detachment? 『The detachment possessed by worldly Sravakas (聲聞) and Pratyekabuddhas (獨覺).』 (謂世間聲聞獨覺所有離欲) That is, the detachment possessed by worldly Sravakas and Pratyekabuddhas. 『What is unsurpassed detachment?』 (何等無上離欲) What is called unsurpassed detachment? 『The detachment possessed by Buddhas (佛) and Bodhisattvas (菩薩).』 (謂佛菩薩所有離欲) That is, the detachment possessed by Buddhas and Bodhisattvas. For the benefit and happiness of all sentient beings.
『What is a learner?』 (云何有學) What is meant by a learner? 『How many are learners?』 (幾是有學) How many are learners? 『For what purpose do we observe learners?』 (為何義故觀有學耶) For what purpose do we observe learners? 『The virtuous qualities possessed by those seeking liberation are the meaning of learner.』 (謂求解脫者所有善法。是有學義) That is, the virtuous qualities possessed by those seeking liberation are the meaning of learner. 『A portion of the ten realms, four abodes, and aggregates are learners.』 (十界四處諸蘊一分。是有學) A portion of the ten realms, four abodes, and aggregates are learners. 『For the sake of abandoning attachment and seeking liberation from the self, we observe learners.』 (為舍執著求解脫我故。觀察有學) For the sake of abandoning attachment and seeking liberation from the concept of 『self,』 we observe learners.
『What is a non-learner?』 (云何無學) What is meant by a non-learner? 『How many are non-learners?』 (幾是無學) How many are non-learners? 『For what purpose do we observe non-learners?』 (為何義故觀無學耶) For what purpose do we observe non-learners? 『The virtuous qualities possessed by those who have perfected all areas of learning are the meaning of non-learner.』 (謂于諸學處已得究竟者所有善法。是無學義) That is, the virtuous qualities possessed by those who have perfected all areas of learning are the meaning of non-learner. 『For the sake of abandoning attachment and having already escaped the self, we observe non-learners.』 (為舍執著已脫我故。觀察無學) For the sake of abandoning attachment and having already escaped the concept of 『self,』 we observe non-learners.
『What is neither learner nor non-learner?』 (云何非學非無學) What is meant by neither learner nor non-learner? 『How many are neither learner nor non-learner?』 (幾是非學非無學) How many are neither learner nor non-learner? 『For what purpose do we observe neither learner nor non-learner?』 (為何義故觀非學非無學耶) For what purpose do we observe neither learner nor non-learner? 『The virtuous, non-virtuous, and neutral phenomena possessed by ordinary beings, as well as the defiled neutral phenomena of learners, the neutral phenomena of non-learners, and unconditioned phenomena, are the meaning of neither learner nor non-learner.』 (謂諸異生所有善不善無記法。及諸學者染污無記法。諸無學者無記法並無為法。是非學非無學義) That is, the virtuous, non-virtuous, and neutral phenomena possessed by ordinary beings, as well as the defiled neutral phenomena of learners, the neutral phenomena of non-learners, and unconditioned phenomena, are the meaning of neither learner nor non-learner. 『All of the eight realms and eight abodes, and a portion of the remaining aggregates, realms, and abodes, are neither learner nor non-learner.』 (八界八處全及余蘊界處一分。是非學非無學) All of the eight realms and eight abodes, and a portion of the remaining aggregates, realms, and abodes, are neither learner nor non-learner. 『For the sake of abandoning attachment and not being liberated from the self, we observe neither learner nor non-learner.』 (為舍執著不解脫我故。觀察非學非無學) For the sake of abandoning attachment and not being liberated from the concept of 『self,』 we observe neither learner nor non-learner.
『What is severed by seeing?』 (云何見所斷) What is meant by severed by seeing? 『How many are severed by seeing?』 (幾是見所斷) How many are severed by seeing? 『For what purpose do we observe what is severed by seeing?』 (為何義故觀見所斷耶) For what purpose do we observe what is severed by seeing? 『The defiled views and doubts arising from discrimination, as well as the places of views and places of doubt, and the wrong conduct, afflictions, and secondary afflictions arising from views, etc., and the actions of body, speech, and mind arising from views, etc., and all aggregates, realms, and abodes of evil destinies, etc., are the meaning of what is severed by seeing.』 (謂分別所起染污見疑見處疑處。及於見等所起邪行煩惱隨煩惱及由見等所發身語意業。並一切惡趣等蘊界處。是見所斷義) That is, the defiled views and doubts arising from discrimination, as well as the places of views and places of doubt, and the wrong conduct, afflictions, and secondary afflictions arising from views, etc., and the actions of body, speech, and mind arising from views, etc., and all aggregates, realms, and abodes of evil destinies, etc., are the meaning of what is severed by seeing. 『A portion of everything is what is severed by』
斷。為舍執著見圓滿我故。觀察見所斷。
云何修所斷。幾是修所斷。為何義故觀修所斷耶。謂得見道后見所斷相違諸有漏法。是修所斷義。一切一分是修所斷。為舍執著修圓滿我故。觀察修所斷。
云何非所斷。幾是非所斷。為何義故觀非所斷耶。謂諸無漏法除順抉擇分。是非所斷。十界四處諸蘊一分。是非所斷。為舍執著成滿我故觀察非所斷。
云何緣生。幾是緣生。為何義故觀緣生耶。謂相故分別支故略攝支故建立支緣故建立支業故支雜染攝故義故甚深故差別故順逆故。是緣生義。一切皆是緣生。唯除法界法處一分諸無為法。為舍執著無因不平等因我法故觀察緣生。
何等相故。謂無作緣生故。無常緣生故。勢用緣生故。是緣生相。
何等分別支故。謂分別緣生為十二分。何等十二。謂無明行識名色六處觸受愛取有生及老死。
何等略攝支故。謂能引支所引支。能生支所生支。能引支者。謂無明行識。所引支者。謂名色六處觸受。能生支者。謂愛取有。所生支者謂生老死。
何等建立支緣故。謂習氣故引發故思惟故俱有故。建立支緣隨其所應。
何等建立支業故。謂無明有二種業。一令諸有情于有愚癡。二與行作緣。行有二種業。一令諸有情于諸趣中種種差
【現代漢語翻譯】 現代漢語譯本： 什麼是見所斷？有多少是見所斷？爲了什麼緣故觀察見所斷？ 所謂的見所斷，是指與見道（Dṛṣṭimārga）[證悟真理的道路] 相違背的，所有有漏洞的法（Dharma）[事物、現象]。一切法的一部分是見所斷。爲了捨棄對圓滿自我的執著，所以觀察見所斷。 什麼是修所斷？有多少是修所斷？爲了什麼緣故觀察修所斷？ 所謂的修所斷，是指在獲得見道后，與見所斷相違背的，所有有漏洞的法。一切法的一部分是修所斷。爲了捨棄對圓滿自我的執著，所以觀察修所斷。 什麼是非所斷？有多少是非所斷？爲了什麼緣故觀察非所斷？ 所謂的非所斷，是指所有無漏洞的法，除了順抉擇分（Anulomikī-kṣānti）[順應抉擇分的智慧]。十界（Daśa dhātavaḥ）[十種構成世界的元素]，四處（Catuḥ sthānāni）[四種禪定境界]，諸蘊（Skandha）[構成個體的五種要素]的一部分，是非所斷。爲了捨棄對圓滿自我的執著，成就圓滿的自我，所以觀察非所斷。 什麼是緣生？有多少是緣生？爲了什麼緣故觀察緣生？ 所謂的緣生，是指相（Lakṣaṇa）[事物特徵] 故、分別支（Aṅga）[構成要素] 故、略攝支（Saṃgraha aṅga）[簡要概括的要素] 故、建立支緣（Aṅga-pratyaya）[要素之間的關係] 故、建立支業（Aṅga-karma）[要素的作用] 故、支雜染攝（Aṅga-saṃkleśa-saṃgraha）[要素與煩惱的關聯] 故、義（Artha）[意義] 故、甚深（Gambhīra）[深奧] 故、差別（Viśeṣa）[差異] 故、順逆（Anuloma-pratiloma）[順向和逆向] 故。是一切緣生的意義。一切法都是緣生，除了法界（Dharmadhātu）[一切法的本性]，法處（Dharmāyatana）[意識的對象] 的一部分，以及所有無為法（Asaṃskṛta dharma）[非因緣和合的法]。爲了捨棄對無因、不平等因、我法（Ātma-dharma）[關於自我的法] 的執著，所以觀察緣生。 什麼是相故？ 所謂的相故，是指無作緣生（Akriyā-pratītyasamutpāda）[無為的緣起] 故、無常緣生（Anitya-pratītyasamutpāda）[無常的緣起] 故、勢用緣生（Samarthya-pratītyasamutpāda）[有作用的緣起] 故。是緣生的相。 什麼是分別支故？ 所謂的分別支故，是指分別緣生為十二分。什麼是十二？ 所謂的十二是無明（Avidyā）[無知]、行（Saṃskāra）[行為]、識（Vijñāna）[意識]、名色（Nāmarūpa）[名稱和色法]、六處（Ṣaḍāyatana）[六種感官]、觸（Sparśa）[接觸]、受（Vedanā）[感受]、愛（Tṛṣṇā）[愛慾]、取（Upādāna）[執取]、有（Bhava）[存在]、生（Jāti）[出生] 以及老死（Jarā-maraṇa）[衰老和死亡]。 什麼是略攝支故？ 所謂的略攝支故，是指能引支（Āharaṇa aṅga）[能引導的要素]、所引支（Āhṛta aṅga）[被引導的要素]、能生支（Janaka aṅga）[能產生的要素]、所生支（Jāta aṅga）[被產生的要素]。能引支是指無明、行、識。所引支是指名色、六處、觸、受。能生支是指愛、取、有。所生支是指生、老死。 什麼是建立支緣故？ 所謂的建立支緣故，是指習氣（Vāsanā）[習性] 故、引發（Prabhava）[引發] 故、思惟（Manasikāra）[思考] 故、俱有（Sahabhāva）[共同存在] 故。建立支緣隨其所應。 什麼是建立支業故？ 所謂的建立支業故，是指無明有兩種業。一是令諸有情于有愚癡，二是與行作緣。行有兩種業。一是令諸有情于諸趣中種種差別
【English Translation】 English version: What is 'that which is abandoned by seeing' (Darśana-heya)? How much is 'that which is abandoned by seeing'? For what purpose do we observe 'that which is abandoned by seeing'? 'That which is abandoned by seeing' refers to all contaminated (Sāsrava) dharmas [phenomena, teachings] that are contrary to the Path of Seeing (Dṛṣṭimārga) [the path of direct insight]. A portion of all dharmas is 'that which is abandoned by seeing'. We observe 'that which is abandoned by seeing' in order to abandon attachment to the complete self. What is 'that which is abandoned by cultivation' (Bhāvanā-heya)? How much is 'that which is abandoned by cultivation'? For what purpose do we observe 'that which is abandoned by cultivation'? 'That which is abandoned by cultivation' refers to all contaminated dharmas that are contrary to 'that which is abandoned by seeing' after attaining the Path of Seeing. A portion of all dharmas is 'that which is abandoned by cultivation'. We observe 'that which is abandoned by cultivation' in order to abandon attachment to the complete self. What is 'that which is not abandoned' (Aheya)? How much is 'that which is not abandoned'? For what purpose do we observe 'that which is not abandoned'? 'That which is not abandoned' refers to all uncontaminated (Anāsrava) dharmas, except for the preparatory stages of discernment (Anulomikī-kṣānti) [stages of wisdom that conform to discernment]. The ten realms (Daśa dhātavaḥ) [ten elements constituting the world], the four abodes (Catuḥ sthānāni) [four meditative states], and a portion of the aggregates (Skandha) [the five aggregates constituting an individual] are 'that which is not abandoned'. We observe 'that which is not abandoned' in order to abandon attachment to the complete self and to accomplish the complete self. What is dependent origination (Pratītyasamutpāda)? How much is dependent origination? For what purpose do we observe dependent origination? Dependent origination refers to the meaning of 'because of characteristics' (Lakṣaṇa) [features of things], 'because of differentiated limbs' (Aṅga) [constituent elements], 'because of briefly summarized limbs' (Saṃgraha aṅga) [briefly summarized elements], 'because of establishing the conditions of limbs' (Aṅga-pratyaya) [relationships between elements], 'because of establishing the actions of limbs' (Aṅga-karma) [functions of elements], 'because of the collection of contaminated limbs' (Aṅga-saṃkleśa-saṃgraha) [association of elements with defilements], 'because of meaning' (Artha) [significance], 'because of profundity' (Gambhīra) [depth], 'because of differentiation' (Viśeṣa) [differences], and 'because of forward and reverse order' (Anuloma-pratiloma) [direct and reverse order]. Everything is dependent origination, except for the realm of dharma (Dharmadhātu) [the nature of all things], a portion of the sphere of dharma (Dharmāyatana) [objects of consciousness], and all unconditioned dharmas (Asaṃskṛta dharma) [dharmas not compounded by conditions]. We observe dependent origination in order to abandon attachment to causelessness, unequal causes, and the self-dharma (Ātma-dharma) [teachings about the self]. What is 'because of characteristics'? 'Because of characteristics' refers to dependent origination because of non-action (Akriyā-pratītyasamutpāda) [dependent origination without action], dependent origination because of impermanence (Anitya-pratītyasamutpāda) [dependent origination due to impermanence], and dependent origination because of potentiality (Samarthya-pratītyasamutpāda) [dependent origination due to potentiality]. These are the characteristics of dependent origination. What is 'because of differentiated limbs'? 'Because of differentiated limbs' refers to differentiating dependent origination into twelve parts. What are the twelve? The twelve are ignorance (Avidyā) [lack of knowledge], action (Saṃskāra) [volitional action], consciousness (Vijñāna) [awareness], name and form (Nāmarūpa) [mind and matter], the six sense bases (Ṣaḍāyatana) [six sense organs], contact (Sparśa) [sense impression], feeling (Vedanā) [sensation], craving (Tṛṣṇā) [desire], grasping (Upādāna) [attachment], existence (Bhava) [becoming], birth (Jāti) [generation], and old age and death (Jarā-maraṇa) [decay and demise]. What is 'because of briefly summarized limbs'? 'Because of briefly summarized limbs' refers to the limbs that lead (Āharaṇa aṅga) [elements that lead], the limbs that are led (Āhṛta aṅga) [elements that are led], the limbs that generate (Janaka aṅga) [elements that generate], and the limbs that are generated (Jāta aṅga) [elements that are generated]. The limbs that lead are ignorance, action, and consciousness. The limbs that are led are name and form, the six sense bases, contact, and feeling. The limbs that generate are craving, grasping, and existence. The limbs that are generated are birth, old age, and death. What is 'because of establishing the conditions of limbs'? 'Because of establishing the conditions of limbs' refers to 'because of habit' (Vāsanā) [tendencies], 'because of arising' (Prabhava) [emergence], 'because of thought' (Manasikāra) [attention], and 'because of co-existence' (Sahabhāva) [simultaneous existence]. The conditions of limbs are established according to their respective appropriateness. What is 'because of establishing the actions of limbs'? 'Because of establishing the actions of limbs' refers to ignorance having two actions. First, it causes sentient beings to be ignorant of existence. Second, it serves as a condition for action. Action has two actions. First, it causes sentient beings to have various differences in the various realms of existence.
別。二與識作緣。由熏習故。識有二種業。一持諸有情所有業縛。二與名色作緣。名色有二種業。一攝諸有情自體。二與六處作緣。六處有二種業。一攝諸有情自體圓滿。二與觸作緣。觸有二種業。一令諸有情于所受用境界流轉。二與受作緣受有二種業。一令諸有情于所受用生果流轉。二與愛作緣。愛有二種業。一引諸有情流轉生死。二與取作緣。取有二種業。一為取後有。令諸有情發有取識。二與有作緣。有有二種業。一令諸有情後有現前。二與生作緣。生有二種業。一令諸有情名色六處觸受次第生起。二與老死作緣。老死有二種業。一數令有情時分變異。二數令有情壽命變異何等支雜染攝故。謂若無明若愛若取。是煩惱雜染所攝。若行若識若有。是業雜染所攝。余是生雜染所攝。
何等義故。謂無作者義。有因義。離有情義。依他起義。無作用義。無常義。有剎那義。因果相續不斷義。因果相似攝受義。因果差別義。因果決定義。是緣起義。
何等甚深故。謂因甚深故。相甚深故。生甚深故。住甚深故。轉甚深故。是甚深義。又諸緣起法雖剎那滅而住可得。雖無作用緣而有功能緣可得。雖離有情而有情可得。雖無作者而諸業果不壞可得。是故甚深。又諸緣起法。不從自生。不從他生不從共生。非不自
【現代漢語翻譯】 現代漢語譯本 『別』（avidyā，無明）與『識』（vijñāna，意識）相互為緣。由於熏習的緣故，『識』有兩種作用：一是維繫所有有情眾生的業力束縛，二是與『名色』（nāmarūpa，精神和物質）相互為緣。『名色』有兩種作用：一是包含所有有情眾生的自體，二是與『六處』（ṣaḍāyatana，六根）相互為緣。『六處』有兩種作用：一是包含所有有情眾生的自體圓滿，二是與『觸』（sparśa，感覺）相互為緣。『觸』有兩種作用：一是使所有有情眾生在所受用的境界中流轉，二是與『受』（vedanā，感受）相互為緣。『受』有兩種作用：一是使所有有情眾生在所受用的果報中流轉，二是與『愛』（tṛṣṇā，渴愛）相互為緣。『愛』有兩種作用：一是引導所有有情眾生流轉于生死輪迴，二是與『取』（upādāna，執取）相互為緣。『取』有兩種作用：一是為獲取後有，使所有有情眾生髮起有取之識，二是與『有』（bhava，存在）相互為緣。『有』有兩種作用：一是使所有有情眾生的後有顯現於目前，二是與『生』（jāti，出生）相互為緣。『生』有兩種作用：一是使所有有情眾生的名色、六處、觸、受次第生起，二是與『老死』（jarā-maraṇa，衰老和死亡）相互為緣。『老死』有兩種作用：一是不斷使有情眾生的時間階段發生變異，二是不斷使有情眾生的壽命發生變異。哪些屬於雜染所攝呢？無明、愛、取，屬於煩惱雜染所攝；行、識、有，屬於業雜染所攝；其餘的屬於生雜染所攝。
什麼是緣起的意義呢？沒有作者的意義，有原因的意義，脫離有情的意義，依他而起的意義，沒有作用的意義，無常的意義，有剎那的意義，因果相續不斷的意義，因果相似攝受的意義，因果差別的意義，因果決定的意義，這就是緣起的意義。
什麼是甚深呢？因甚深，相甚深，生甚深，住甚深，轉甚深，這就是甚深的意義。而且，諸緣起法雖然剎那滅去，但其住相仍然可以獲得；雖然沒有作用的緣，但有功能的緣仍然可以獲得；雖然脫離有情，但有情仍然可以獲得；雖然沒有作者，但諸業的果報不壞仍然可以獲得。所以說是甚深。而且，諸緣起法，不從自身產生，不從他身產生，不從共同產生，不是沒有原因地產生。
【English Translation】 English version 'Avidyā' (ignorance) is a condition for 'vijñāna' (consciousness). Due to conditioning, 'vijñāna' has two functions: first, it maintains the karmic bonds of all sentient beings; second, it is a condition for 'nāmarūpa' (name and form). 'Nāmarūpa' has two functions: first, it encompasses the self of all sentient beings; second, it is a condition for the 'ṣaḍāyatana' (six sense bases). The 'ṣaḍāyatana' has two functions: first, it encompasses the complete self of all sentient beings; second, it is a condition for 'sparśa' (contact). 'Sparśa' has two functions: first, it causes all sentient beings to transmigrate in the realms they experience; second, it is a condition for 'vedanā' (feeling). 'Vedanā' has two functions: first, it causes all sentient beings to transmigrate in the fruits they experience; second, it is a condition for 'tṛṣṇā' (craving). 'Tṛṣṇā' has two functions: first, it leads all sentient beings to transmigrate in saṃsāra (the cycle of birth and death); second, it is a condition for 'upādāna' (grasping). 'Upādāna' has two functions: first, to acquire future existence, causing all sentient beings to generate grasping consciousness; second, it is a condition for 'bhava' (becoming). 'Bhava' has two functions: first, it causes the future existence of all sentient beings to manifest in the present; second, it is a condition for 'jāti' (birth). 'Jāti' has two functions: first, it causes nāmarūpa, ṣaḍāyatana, sparśa, and vedanā to arise in sequence for all sentient beings; second, it is a condition for 'jarā-maraṇa' (old age and death). 'Jarā-maraṇa' has two functions: first, it constantly causes the temporal phases of sentient beings to change; second, it constantly causes the lifespan of sentient beings to change. Which are included in the defilements? Avidyā, tṛṣṇā, and upādāna are included in the defilements of affliction. Saṃskāra (volitional action), vijñāna, and bhava are included in the defilements of karma. The rest are included in the defilements of birth.
What is the meaning of dependent origination? It means there is no agent, there is a cause, it is separate from sentient beings, it arises dependently, there is no action, it is impermanent, it exists momentarily, the continuity of cause and effect is unbroken, cause and effect are similar and receptive, cause and effect are different, and cause and effect are definite. This is the meaning of dependent origination.
What is profound? The cause is profound, the characteristic is profound, the arising is profound, the abiding is profound, the transformation is profound. This is the meaning of profound. Moreover, although the dharmas of dependent origination perish in an instant, their abiding can still be obtained. Although there is no causal condition of action, the causal condition of function can still be obtained. Although it is separate from sentient beings, sentient beings can still be obtained. Although there is no agent, the retribution of karma is not destroyed and can still be obtained. Therefore, it is profound. Moreover, the dharmas of dependent origination do not arise from themselves, do not arise from others, do not arise from both, and do not arise without a cause.
作他作因生。是故甚深。
何等差別故。謂識生差別故。內死生差別故。外谷等生差別故。成壞差別故。食持差別故。愛非愛趣分別差別故。清凈差別故。威德差別故。是差別義。
何等順逆故謂雜染順逆故清凈順逆。故是說緣起順逆義。
大乘阿毗達磨集論卷第二 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
大乘阿毗達磨集論卷第三
無著菩薩造
三藏法師玄奘奉 詔譯
本事分中三法品第一之三
云何緣。幾是緣。為何義故觀緣耶。謂因故等無間故所緣故增上故。是緣義。一切是緣。為舍執著我為因法故。觀察緣何等因緣。謂阿賴耶識及善習氣。又自性故差別故助伴故等行故增益故障礙故攝受故。是因緣義。自性者。謂能作因。自性差別者。謂能作因差別。略有二十種。一生能作。謂識和合望識。二住能作。謂食望已生及求生有情。三持能作。謂大地望有情。四照能作。謂燈等望諸色。五變壞能作。謂火望薪。六分離能作。謂鐮等望所斷。七轉變能作。謂工巧智等望金銀等物。八信解能作。謂煙望火。九顯了能作。謂宗因喻望所成義。十等至能作。謂聖道望涅槃。十一隨說能作。謂名想見。十二觀待能作。謂觀待此故於彼求欲生。如待饑
【現代漢語翻譯】 現代漢語譯本：由於『作』（karma）和『他作』（the karma of others）而產生結果，因此緣起非常深奧。
是什麼導致了這些差別？ 答：由於『識』（consciousness）的生起不同，內在的死亡和生起不同，外在的穀物等生起不同，成和壞不同，食物的維持不同，對喜愛和不喜愛的趣向分別不同，清凈不同，威德不同。這就是差別的意義。
什麼是順和逆？ 答：由於雜染的順和逆，清凈的順和逆。這就是說明緣起順和逆的意義。
《大乘阿毗達磨集論》卷第二 大正藏第 31 冊 No. 1605 《大乘阿毗達磨集論》
《大乘阿毗達磨集論》卷第三
無著菩薩 造
三藏法師玄奘 奉 詔譯
本事分中三法品第一之三
什麼是『緣』（hetu, cause）？有多少種『緣』？爲了什麼目的觀察『緣』？ 答：『因』（cause）故，『等無間』（immediately preceding）故，『所緣』（object）故，『增上』（dominant）故。這就是『緣』的意義。一切都是『緣』。爲了捨棄執著『我』（self）是『因』（cause）的法，所以觀察『緣』。什麼是『因緣』（causal condition）？ 答：『阿賴耶識』（Ālaya-vijñāna, storehouse consciousness）和善的習氣。 又是自性故，差別故，助伴故，等行故，增益故，障礙故，攝受故。這就是『因緣』的意義。『自性』（svabhāva, own-nature）是指能作因。『自性差別』（svabhāva-viśeṣa, specific own-nature）是指能作因的差別。 略有二十種：一生能作，是指『識』（consciousness）和合望『識』。二住能作，是指食物望已生和求生有情。三持能作，是指大地望有情。四照能作，是指燈等望諸色。五變壞能作，是指火望薪。六分離能作，是指鐮等望所斷。七轉變能作，是指工巧智等望金銀等物。八信解能作，是指煙望火。九顯了能作，是指宗因喻望所成義。十等至能作，是指聖道望『涅槃』（Nirvana）。十一隨說能作，是指名想見。十二觀待能作，是指觀待此故於彼求欲生，如待饑
【English Translation】 English version: Because of 'karma' (action) and 'the karma of others' (actions done by others), arising occurs. Therefore, it is very profound.
What causes these differences? Answer: Because of the different arising of 'consciousness' (vijñāna), the different internal death and birth, the different external arising of grains and so on, the different formation and destruction, the different sustenance of food, the different distinctions of inclination towards the liked and disliked, the different purity, and the different majesty. This is the meaning of difference.
What is meant by 'with the current' and 'against the current'? Answer: Because of the 'with the current' and 'against the current' of defilement, and the 'with the current' and 'against the current' of purity. This explains the meaning of 'with the current' and 'against the current' of dependent origination.
《Mahāyāna Abhidharma Saṃgraha》 Volume 2 Taisho Tripitaka Volume 31 No. 1605 《Mahāyāna Abhidharma Saṃgraha》
《Mahāyāna Abhidharma Saṃgraha》 Volume 3
Composed by Bodhisattva Asaṅga
Translated by Tripiṭaka Master Xuanzang under Imperial Order
Section on Fundamentals, Chapter One on the Three Dharmas, Part Three
What is a 'cause' (hetu)? How many kinds of 'causes' are there? For what purpose is 'cause' observed? Answer: Because of 'cause' (hetu), because of 'immediately preceding' (samanantarapratyaya), because of 'object' (ālambana), because of 'dominant' (adhipati). This is the meaning of 'cause'. Everything is a 'cause'. In order to abandon the attachment to 'self' (ātman) as the dharma of 'cause', therefore, 'cause' is observed. What is 'causal condition' (hetupratyaya)? Answer: 'Ālaya-vijñāna' (storehouse consciousness) and wholesome habitual tendencies. Also, because of own-nature, because of difference, because of assistance, because of equal conduct, because of increase, because of obstruction, because of acceptance. This is the meaning of 'causal condition'. 'Own-nature' (svabhāva) refers to the ability to act as a cause. 'Specific own-nature' (svabhāva-viśeṣa) refers to the difference in the ability to act as a cause. Briefly, there are twenty kinds: First, the ability to produce, which refers to the combination of 'consciousness' (vijñāna) in relation to 'consciousness'. Second, the ability to sustain, which refers to food in relation to sentient beings that have already arisen and are seeking to arise. Third, the ability to maintain, which refers to the earth in relation to sentient beings. Fourth, the ability to illuminate, which refers to lamps and so on in relation to various forms. Fifth, the ability to transform and destroy, which refers to fire in relation to firewood. Sixth, the ability to separate, which refers to sickles and so on in relation to what is to be cut. Seventh, the ability to transform, which refers to skillful knowledge and so on in relation to gold, silver, and other materials. Eighth, the ability to believe and understand, which refers to smoke in relation to fire. Ninth, the ability to reveal, which refers to the thesis, reason, and example in relation to the meaning to be established. Tenth, the ability to attain equanimity, which refers to the noble path in relation to 'Nirvana' (liberation). Eleventh, the ability to follow speech, which refers to names, thoughts, and views. Twelfth, the ability to depend, which refers to depending on this, one seeks to arise in that, such as waiting for hunger.
渴追求飲食。十三牽引能作。謂懸遠緣。如無明望老死。十四生起能作。謂鄰近緣。如無明望行。十五攝受能作。謂所餘緣。如田水糞等望谷生等。十六引發能作。謂隨順緣。如正事王令王悅豫。十七定別能作。謂差別緣。如五趣緣望五趣果。十八同事能作。謂和合緣。如根不壞境界現前。作意正起望所生識。十九相違能作。謂障礙緣。如雹望谷。二十不相違能作。謂無障礙緣。如谷無障。助伴者。謂諸法共有而生必無缺減。如四大種及所造色隨其所應。等行者。謂諸法共有等行所緣必無缺減。如心心所。增益者。謂前際修善不善無記法故。能令后際善等諸法展轉增勝後後生起。障礙者。謂隨所數習諸煩惱故。隨所有惑皆得相續增長堅固。乃令相續遠避涅槃。攝受者。謂不善及善有漏法能攝受自體故。
何等等無間緣。謂中無間隔。等無間故。同分異分心心所生。等無間故。是等無間緣義。何等所緣緣。謂有分齊境所緣故。無分齊境所緣故。無異行相境所緣故。有異行相境所緣故。有事境所緣故。無事境所緣故。事所緣故。分別所緣故。有顛倒所緣故。無顛倒所緣故。有礙所緣故。無礙所緣故。是所緣緣義。何等增上緣。謂任持增上故。引發增上故。俱有增上故。境界增上故。產生增上故。住持增上故。受用果
【現代漢語翻譯】 現代漢語譯本 渴求飲食是『渴追求能作』。十三、『牽引能作』，指的是懸遠的因緣，比如無明（avidyā，無知）對於老死的影響。十四、『生起能作』，指的是鄰近的因緣，比如無明對於行的影響。十五、『攝受能作』，指的是其餘的因緣，比如田地、水、糞等對於穀物生長的影響。十六、『引發能作』，指的是隨順的因緣，比如正確地侍奉國王能讓國王高興。十七、『定別能作』，指的是差別的因緣，比如五趣（pañca-gati，地獄、餓鬼、畜生、人、天）的因緣對於五趣果報的影響。十八、『同事能作』，指的是和合的因緣，比如根（indriya，感覺器官）沒有損壞，境界現前，作意（manasikara，心理活動）正確生起，對於所生之識的影響。十九、『相違能作』，指的是障礙的因緣，比如冰雹對於穀物的影響。二十、『不相違能作』，指的是沒有障礙的因緣，比如穀物沒有障礙，有助於伴隨者。伴隨者，指的是諸法共同產生，必定沒有缺少，比如四大種（mahābhūta，地、水、火、風）以及所造之色，隨其所應。等行者，指的是諸法共同具有等同的行相和所緣，必定沒有缺少，比如心和心所（citta-caitta，心理活動及其附屬）。增益者，指的是前世所修的善、不善、無記法，能夠讓後世的善等諸法逐漸增勝，後後生起。障礙者，指的是隨著所數數修習的諸煩惱，隨著所有惑都能相續增長堅固，乃至讓相續遠離涅槃（nirvāṇa，寂滅）。攝受者，指的是不善以及善的有漏法能夠攝受自體。
什麼樣的是等無間緣？指的是中間沒有間隔，因為是等無間故，同分異分的心心所生起，因為是等無間故，這就是等無間緣的含義。什麼樣的所緣緣？指的是有分齊的境界作為所緣，無分齊的境界作為所緣，沒有異行相的境界作為所緣，有異行相的境界作為所緣，有事境作為所緣，無事境作為所緣，事所緣，分別所緣，有顛倒所緣，無顛倒所緣，有礙所緣，無礙所緣，這就是所緣緣的含義。什麼樣的增上緣？指的是任持增上故，引發增上故，俱有增上故，境界增上故，產生增上故，住持增上故，受用果。
【English Translation】 English version Thirst seeking food and drink is 'thirst-seeking causality'. Thirteen, 'attraction causality' refers to distant conditions, such as ignorance (avidyā) influencing old age and death. Fourteen, 'arising causality' refers to proximate conditions, such as ignorance influencing action. Fifteen, 'reception causality' refers to other conditions, such as fields, water, and manure influencing the growth of grains. Sixteen, 'initiation causality' refers to compliant conditions, such as properly serving the king to make him happy. Seventeen, 'determination causality' refers to differential conditions, such as the conditions of the five realms (pañca-gati: hell, hungry ghosts, animals, humans, and gods) influencing the fruits of the five realms. Eighteen, 'co-occurrence causality' refers to harmonious conditions, such as the senses (indriya) being intact, the object being present, and correct attention (manasikara) arising, influencing the arising of consciousness. Nineteen, 'contradictory causality' refers to obstructive conditions, such as hail influencing grains. Twenty, 'non-contradictory causality' refers to unobstructed conditions, such as grains without obstruction, assisting companions. Companions refer to phenomena arising together, inevitably without deficiency, such as the four great elements (mahābhūta: earth, water, fire, and wind) and the derived matter, as appropriate. Equal conduct refers to phenomena sharing equal conduct and objects, inevitably without deficiency, such as mind and mental factors (citta-caitta). Augmentation refers to the good, non-good, and neutral dharmas cultivated in the past, enabling the good and other dharmas in the future to gradually increase and arise later and later. Obstruction refers to the afflictions repeatedly cultivated, allowing all delusions to continuously grow stronger and more solid, even causing the continuum to distance itself from Nirvana (nirvāṇa). Reception refers to non-good and good defiled dharmas being able to receive themselves.
What is immediate contiguity condition? It refers to no interval in between, because it is immediate contiguity, the arising of mind and mental factors of the same and different types, because it is immediate contiguity, this is the meaning of immediate contiguity condition. What is object condition? It refers to limited objects as objects, unlimited objects as objects, non-differentiated objects as objects, differentiated objects as objects, objects with events as objects, objects without events as objects, event objects, conceptual objects, inverted objects, non-inverted objects, obstructed objects, unobstructed objects, this is the meaning of object condition. What is dominant condition? It refers to dominance by support, dominance by initiation, dominance by co-existence, dominance by object, dominance by production, dominance by maintenance, and the fruit of enjoyment.
增上故。世間清凈離欲增上故。出世清凈離欲增上故。是增上緣義。
云何同分彼同分。幾是同分彼同分。為何義故觀同分彼同分耶。謂不離識彼相似根于境相續生故。離識自相似相續生故。是同分彼同分義。色蘊一分眼等五有色界處一分。是同分彼同分。為舍執著與識相應不相應我故。觀察同分彼同分。
云何執受。幾是執受。為何義故觀執受耶。謂受生所依色故。是執受義。色蘊一分五有色界處全及四一分。是執受。為舍執著身自在轉我故。觀察執受。
云何根。幾是根為何義故觀根耶謂取境增上故。種族不斷增上故。眾同分住增上故受用凈不凈業果增上故。世間離欲增上故。出世離欲增上故。是根義。受識蘊全色行蘊一分。十二界六處全法界法處一分。是根為舍執著增上我故觀察根。
云何苦苦性。幾是苦苦性。為何義故觀苦苦性耶。謂苦受自相故。隨順苦受法自相故。是苦苦性義。一切一分是苦苦性。為舍執著有苦我故。觀察苦苦性。
云何壞苦性。幾是壞苦性。為何義故觀壞苦性耶。謂樂受變壞自相故。隨順樂受法變壞自相故。于彼愛心變壞故。是壞苦性義。一切一分是壞苦性。為舍執著有樂我故。觀察壞苦性。
云何行苦性。幾是行苦性。為何義故觀行苦性耶。謂
【現代漢語翻譯】 現代漢語譯本：什麼是增上緣？什麼是同分和彼同分？有多少是同分和彼同分？爲了什麼要觀察同分和彼同分？什麼是執受？有多少是執受？爲了什麼要觀察執受？什麼是根？有多少是根？爲了什麼要觀察根？什麼是苦苦性？有多少是苦苦性？爲了什麼要觀察苦苦性？什麼是壞苦性？有多少是壞苦性？爲了什麼要觀察壞苦性？什麼是行苦性？有多少是行苦性？爲了什麼要觀察行苦性？
增上緣是指：因為世間的清凈和離欲而增上，因為出世間的清凈和離欲而增上。這就是增上緣的意義。
同分和彼同分是指：不離於識，與識相似的根，對於境界相續生起；離開識，各自相似的相續生起。這就是同分和彼同分的意義。色蘊的一部分，眼等五種有**處（ayatana，處，即感覺器官與感覺對像）的一部分，是同分和彼同分。爲了捨棄執著于與識相應或不相應的『我』，所以要觀察同分和彼同分。
執受是指：作為受生所依的色。這就是執受的意義。色蘊的一部分，五種有處全部，以及四種有處的一部分，是執受。爲了捨棄執著于身體自在運轉的『我』，所以要觀察執受。
根是指：因為取境而增上，因為種族不斷而增上，因為眾同分住而增上，因為受用清凈或不清凈的業果而增上，因為世間離欲而增上，因為出世間離欲而增上。這就是根的意義。受蘊和識蘊全部，色蘊和行蘊的一部分，十二界（dhatus，界，構成經驗世界的元素）和六處（ayatana，處，即感覺器官與感覺對像）全部，法界和法處的一部分，是根。爲了捨棄執著于增上的『我』，所以要觀察根。
苦苦性是指：苦受自身的相，以及隨順苦受的法的自相。這就是苦苦性的意義。一切（蘊、處、界）的一部分是苦苦性。爲了捨棄執著于有苦的『我』，所以要觀察苦苦性。
壞苦性是指：樂受變壞的自相，以及隨順樂受的法變壞的自相，以及對於樂受的愛心變壞。這就是壞苦性的意義。一切（蘊、處、界）的一部分是壞苦性。爲了捨棄執著于有樂的『我』，所以要觀察壞苦性。
行苦性是指：
【English Translation】 English version: What is the condition of augmentation (adhipati-pratyaya)? What are homogeneity (sabhāga) and heterogeneity (visabhāga)? How many are homogeneity and heterogeneity? Why observe homogeneity and heterogeneity? What is appropriation (upādāna)? How many are appropriation? Why observe appropriation? What is faculty (indriya)? How many are faculties? Why observe faculties? What is the nature of suffering of suffering (duhkha-duhkhatā)? How many are the nature of suffering of suffering? Why observe the nature of suffering of suffering? What is the nature of suffering of change (viparinama-duhkhatā)? How many are the nature of suffering of change? Why observe the nature of suffering of change? What is the nature of suffering of conditioning (samskara-duhkhatā)? How many are the nature of suffering of conditioning? Why observe the nature of suffering of conditioning?
The condition of augmentation (adhipati-pratyaya) is: because of the augmentation of purity and detachment in the world; because of the augmentation of purity and detachment beyond the world. This is the meaning of the condition of augmentation.
Homogeneity (sabhāga) and heterogeneity (visabhāga) are: not apart from consciousness, roots similar to consciousness arise continuously in relation to objects; apart from consciousness, self-similar continuities arise. This is the meaning of homogeneity and heterogeneity. A portion of the form aggregate (rupa-skandha), a portion of the five sense bases (ayatana, spheres of sense), such as the eye, are homogeneity and heterogeneity. To abandon attachment to the 'self' that is either associated or not associated with consciousness, homogeneity and heterogeneity are observed.
Appropriation (upādāna) is: form that serves as the basis for the arising of sensation. This is the meaning of appropriation. A portion of the form aggregate (rupa-skandha), all of the five sense bases (ayatana, spheres of sense), and a portion of the other four, are appropriation. To abandon attachment to the 'self' that freely moves the body, appropriation is observed.
Faculty (indriya) is: because of the augmentation of taking objects; because of the augmentation of the unbroken lineage; because of the augmentation of the dwelling of the multitude of shared characteristics; because of the augmentation of experiencing the results of pure and impure actions; because of the augmentation of detachment in the world; because of the augmentation of detachment beyond the world. This is the meaning of faculty. All of the feeling aggregate (vedana-skandha) and consciousness aggregate (vijnana-skandha), a portion of the form aggregate (rupa-skandha) and mental formations aggregate (samskara-skandha), all of the twelve spheres (dhatus, elements constituting the world of experience) and six sense bases (ayatana, spheres of sense), and a portion of the sphere of phenomena (dharma-dhatu) and the base of phenomena (dharma-ayatana), are faculties. To abandon attachment to the augmenting 'self', faculties are observed.
The nature of suffering of suffering (duhkha-duhkhatā) is: the self-nature of painful feeling, and the self-nature of phenomena that accord with painful feeling. This is the meaning of the nature of suffering of suffering. A portion of everything (skandhas, ayatanas, dhatus) is the nature of suffering of suffering. To abandon attachment to a suffering 'self', the nature of suffering of suffering is observed.
The nature of suffering of change (viparinama-duhkhatā) is: the self-nature of the change and destruction of pleasant feeling, and the self-nature of the change and destruction of phenomena that accord with pleasant feeling, and the change and destruction of love for pleasant feeling. This is the meaning of the nature of suffering of change. A portion of everything (skandhas, ayatanas, dhatus) is the nature of suffering of change. To abandon attachment to a pleasant 'self', the nature of suffering of change is observed.
The nature of suffering of conditioning (samskara-duhkhatā) is:
不苦不樂受自相故。隨順不苦不樂受法自相故。彼二粗重所攝受故。不離二無常所隨不安隱故。是行苦性義。除三界二處諸蘊一分。一切是行苦性。為舍執著有不苦不樂我故觀察行苦性。
云何有異熟。幾是有異熟。為何義故觀有異熟耶。謂不善及善有漏。是有異熟。十界四處諸蘊一分。是有異熟。為舍執著能捨能續諸蘊我故。觀察有異熟。又異熟者。唯阿賴耶識及相應法。余但異熟生非異熟。
云何食。幾是食。為何義故觀食耶。謂變壞故。有變壞者境界故。有境界者希望故。有希望者取故。有取者是食義。三蘊十一界五處一分是食為舍執著由食住我故。觀察食。又此食差別建立略有。四種一不凈依止住食。二凈不凈依止住食。三清凈依止住食。四示現住食。
云何有上。幾是有上。為何義故觀有上耶。謂一切有為故。無為一分故。是有上義。除法界法處一分。一切是有上。為舍執著下劣事我故。觀察有上。
云何無上。幾是無上。為何義故觀無上耶。謂無為一分故。是無上義。法界法處一分。是無上。為舍執著最勝事我故。觀察無上。
由此所說差別道理。余無量門可類觀察。複次蘊界處差別略有三種。謂遍計所執相差別。所分別相差別。法性相差別。何等遍計所執相差別。謂于
【現代漢語翻譯】 現代漢語譯本 什麼是不苦不樂受的自性？因為隨順不苦不樂受的法具有自性。又因為這二者被粗重所攝受，並且無法脫離二種無常所帶來的不安穩，所以這是行苦的性質。除了三界二處的部分諸蘊之外，一切都是行苦的性質。爲了捨棄執著于不苦不樂的『我』，所以要觀察行苦的性質。
什麼是有異熟？哪些是有異熟？爲了什麼要觀察有異熟？所謂不善和善的有漏法，就是有異熟。十界和四處的部分諸蘊，就是有異熟。爲了捨棄執著于能捨能續諸蘊的『我』，所以要觀察有異熟。另外，所謂異熟，只有阿賴耶識（Ālaya-vijñāna，儲存識）以及相應的法。其餘的只是異熟生，而不是異熟。
什麼是食？哪些是食？爲了什麼要觀察食？所謂變壞，因為有變壞的境界，因為有境界而產生希望，因為有希望而產生取，有取就是食的意義。三蘊、十一界和五處的一部分是食。爲了捨棄執著于由食而住的『我』，所以要觀察食。另外，這種食的差別建立略有四種：一、不凈依止住食；二、凈不凈依止住食；三、清凈依止住食；四、示現住食。
什麼是有上？哪些是有上？爲了什麼要觀察有上？所謂一切有為法，以及無為法的一部分，就是有上的意義。除了法界（Dharmadhātu，法界）和法處（Dharmāyatana，法處）的一部分，一切都是有上。爲了捨棄執著于下劣事物的『我』，所以要觀察有上。
什麼是無上？哪些是無上？爲了什麼要觀察無上？所謂無為法的一部分，就是無上的意義。法界（Dharmadhātu，法界）和法處（Dharmāyatana，法處）的一部分，就是無上。爲了捨棄執著于最勝事物的『我』，所以要觀察無上。
由此所說的差別道理，其餘無量的法門可以類推觀察。再次，蘊、界、處的差別略有三種：一是遍計所執相的差別，二是所分別相的差別，三是法性相的差別。什麼是遍計所執相的差別？所謂對於...
【English Translation】 English version What is the self-nature of neither-suffering-nor-pleasure feeling? Because the dharma that accords with neither-suffering-nor-pleasure feeling has self-nature. Also, because these two are embraced by heaviness, and cannot be separated from the insecurity brought about by the two kinds of impermanence, therefore this is the nature of suffering of formations (行苦性, hành kǔ xìng). Except for a portion of the aggregates in the three realms and two spheres, everything is the nature of suffering of formations. In order to abandon attachment to the 'self' that is neither suffering nor pleasure, one should observe the nature of suffering of formations.
What is having-resultant-vipāka (有異熟, yǒu yì shú)? Which are having-resultant-vipāka? Why observe having-resultant-vipāka? So-called unwholesome and wholesome with outflows are having-resultant-vipāka. Ten realms and four spheres, a portion of the aggregates, are having-resultant-vipāka. In order to abandon attachment to the 'self' that can abandon and continue the aggregates, one should observe having-resultant-vipāka. Furthermore, so-called resultant-vipāka is only the Ālaya-vijñāna (阿賴耶識, Ālāyé shì, storehouse consciousness) and corresponding dharmas. The rest are only resultant-born, not resultant-vipāka.
What is food? Which are food? Why observe food? So-called change and decay, because there is a realm of change and decay, because having a realm gives rise to hope, because having hope gives rise to grasping, having grasping is the meaning of food. Three aggregates, eleven realms, and a portion of the five spheres are food. In order to abandon attachment to the 'self' that dwells by food, one should observe food. Furthermore, this establishment of the difference of food is roughly four kinds: 1. Food that dwells relying on impurity; 2. Food that dwells relying on purity and impurity; 3. Food that dwells relying on purity; 4. Food that dwells showing-appearance.
What is having-superior (有上, yǒu shàng)? Which are having-superior? Why observe having-superior? So-called all conditioned dharmas, and a portion of unconditioned dharmas, is the meaning of having-superior. Except for a portion of the Dharmadhātu (法界, Fǎ jiè, Dharma Realm) and Dharmāyatana (法處, Fǎ chù, Dharma sphere), everything is having-superior. In order to abandon attachment to the 'self' of inferior things, one should observe having-superior.
What is unsurpassed (無上, wú shàng)? Which are unsurpassed? Why observe unsurpassed? So-called a portion of unconditioned dharmas is the meaning of unsurpassed. A portion of the Dharmadhātu (法界, Fǎ jiè, Dharma Realm) and Dharmāyatana (法處, Fǎ chù, Dharma sphere) is unsurpassed. In order to abandon attachment to the 'self' of the most supreme things, one should observe unsurpassed.
From the differential reasoning explained above, the remaining limitless doors can be observed by analogy. Furthermore, the differences of aggregates, realms, and spheres are roughly three kinds: first, the difference of the aspect of what is completely imputed; second, the difference of the aspect of what is discriminated; third, the difference of the aspect of the nature of dharma. What is the difference of the aspect of what is completely imputed? So-called regarding...
蘊界處中。遍計所執我。有情命者生者養者數取趣者意生者摩納婆等。何等所分別相差別。謂即蘊界處法。何等法性相差別。謂即于蘊界處中我等無性無我。有性。
復有四種差別。謂相差別。分別差別。依止差別。相續差別。何等相差別。謂蘊界處一一自相差別。何等分別差別。謂即于蘊界處中。實有假有。世俗有勝義有。有色無色。有見無見。如是等無量差別分別如前說。何等依止差別。謂乃至有情依止差別有爾所。當知蘊界處亦爾。何等相續差別。謂一一剎那蘊界處轉。于相差別善巧為何所了知。謂了知我執過患。于分別差別善巧為何所了知。謂了知聚想過患。于依止差別善巧為何所了知。謂了知不作而得。雖作而失想過患。于相續差別善巧為何所了知。謂了知安住想過患。
又蘊界處有六種差別。謂外門差別。內門差別。長時差別。分限差別。暫時差別。顯示差別。何等外門差別。謂多分欲界差別。何等內門差別。謂一切定地。何等長時差別。謂諸異生。何等分限差別。謂諸有學。及除最後剎那蘊界處。所餘無學。何等暫時差別謂諸無學最後剎那蘊界處。何等顯示差別。謂諸佛及已得究竟菩薩摩訶薩所示現諸蘊界處。
大乘阿毗達磨集論本事分中攝品第二
云何攝。略說攝有十一種
【現代漢語翻譯】 現代漢語譯本：蘊、界、處中，對於遍計所執的『我』（虛妄分別所執著的我），以及有情（sattva，眾生）、命者（jīva，有生命者）、生者（jāta，已出生者）、養者（poṣaka，能滋養者）、數取趣者（pudgala，輪迴者）、意生者（manomaya，意生身）、摩納婆（māṇava，人）等等，它們所分別的相有什麼差別？是指蘊、界、處這些法的差別。它們的法性相有什麼差別？是指在蘊、界、處中，『我』等是無自性的，沒有真實的『我』，只有『有』的性質。
又有四種差別：相差別、分別差別、依止差別、相續差別。什麼是相差別？是指蘊、界、處各自的自相差別。什麼是分別差別？是指對於蘊、界、處，認為實有或假有，世俗諦有或勝義諦有，有色或無色，有見或無見，像這樣等等無量的差別分別，如前面所說。什麼是依止差別？是指乃至有情所依止的差別有多少，應當知道蘊、界、處也是如此。什麼是相續差別？是指每一剎那蘊、界、處的轉變。對於相差別善巧，能了知什麼？能了知我執的過患。對於分別差別善巧，能了知什麼？能了知聚想的過患。對於依止差別善巧，能了知什麼？能了知不作而得，雖作而失的想法的過患。對於相續差別善巧，能了知什麼？能了知安住于常的想法的過患。
又，蘊、界、處有六種差別：外門差別、內門差別、長時差別、分限差別、暫時差別、顯示差別。什麼是外門差別？是指多分是欲界的差別。什麼是內門差別？是指一切禪定之地。什麼是長時差別？是指諸異生（凡夫）。什麼是分限差別？是指諸有學（還在學習的聖者），以及除了最後剎那的蘊、界、處，其餘的無學（已證果的聖者）。什麼是暫時差別？是指諸無學最後剎那的蘊、界、處。什麼是顯示差別？是指諸佛以及已得究竟的菩薩摩訶薩所顯示的諸蘊、界、處。
《大乘阿毗達磨集論》本事分中攝品第二
什麼是攝？簡略地說，攝有十一種。
【English Translation】 English version: Among the skandhas (aggregates), dhātus (elements), and āyatanas (sense-fields), what are the differences in the aspects that are discriminated regarding the 'I' (ātman) that is merely conceptually constructed, as well as sentient beings (sattva), life-forces (jīva), those who are born (jāta), those who nourish (poṣaka), those who transmigrate (pudgala), mind-born beings (manomaya), humans (māṇava), and so forth? It refers to the differences in the dharmas (phenomena) of the skandhas, dhātus, and āyatanas. What are the differences in the aspects of their dharma-nature (dharmatā)? It refers to the fact that within the skandhas, dhātus, and āyatanas, the 'I' and so on are without inherent existence (svabhāva), without a true 'I', but only have the nature of 'being'.
Furthermore, there are four kinds of differences: differences in aspects, differences in discriminations, differences in dependence, and differences in continuity. What are the differences in aspects? It refers to the differences in the individual characteristics of each of the skandhas, dhātus, and āyatanas. What are the differences in discriminations? It refers to the discriminations regarding the skandhas, dhātus, and āyatanas, such as whether they are truly existent or falsely existent, conventionally existent or ultimately existent, with form or without form, visible or invisible, and so on, with countless differences as previously described. What are the differences in dependence? It refers to the fact that to the extent that there are differences in what sentient beings depend on, it should be known that the skandhas, dhātus, and āyatanas are also like that. What are the differences in continuity? It refers to the transformation of the skandhas, dhātus, and āyatanas in each moment. Being skilled in the differences of aspects, what is understood? The faults of clinging to the 'I' are understood. Being skilled in the differences of discriminations, what is understood? The faults of the thought of aggregation are understood. Being skilled in the differences of dependence, what is understood? The faults of thinking of gaining without effort and losing despite effort are understood. Being skilled in the differences of continuity, what is understood? The faults of thinking of abiding in permanence are understood.
Moreover, the skandhas, dhātus, and āyatanas have six kinds of differences: differences in external gateways, differences in internal gateways, differences in long duration, differences in limited extent, differences in temporary duration, and differences in manifestation. What are the differences in external gateways? It refers to the differences that mostly pertain to the desire realm (kāmadhātu). What are the differences in internal gateways? It refers to all the meditative states. What are the differences in long duration? It refers to ordinary beings (pṛthagjana). What are the differences in limited extent? It refers to those who are still learning (śaikṣa), and those who are beyond learning (aśaikṣa) except for the skandhas, dhātus, and āyatanas of the final moment. What are the differences in temporary duration? It refers to the skandhas, dhātus, and āyatanas of the final moment of those who are beyond learning. What are the differences in manifestation? It refers to the skandhas, dhātus, and āyatanas manifested by the Buddhas and the Bodhisattva-mahāsattvas who have attained ultimate perfection.
《Abhidharmasamuccaya》, Section on the Basis (vastu), Chapter Two on Inclusion (saṃgraha)
What is inclusion (saṃgraha)? Briefly speaking, there are eleven kinds of inclusion.
。謂相攝界攝種類攝分位攝伴攝方攝時攝一分攝具分攝更互攝勝義攝。
何等相攝。謂蘊界處一一自相。即體自攝。
何等界攝。謂蘊界處所有種子阿賴耶識能攝彼界。
何等種類攝。謂蘊界處其相雖異。蘊義界義處義等故展轉相攝。
何等分位攝。謂樂位蘊界處即自相攝。苦位不苦不樂位亦爾。分位等故。
何等伴攝。謂色蘊與余蘊互為伴故。即攝助伴余蘊界處亦爾。
何等方攝。謂依東方諸蘊界處還自相攝。余方蘊界處亦爾。
何等時攝。謂過去世諸蘊界處還自相攝。未來現在諸蘊界處亦爾。
何等一分攝。謂所有法蘊界處所攝但攝一分非余。應知一分攝。
何等具分攝。謂所有法蘊界處所攝。能攝全分。應知具分攝。
何等更互攝。謂色蘊攝幾界幾處。十全一少分。受蘊攝幾界幾處。一少分。如受蘊想行蘊亦爾。識蘊攝幾界幾處。七界一處。眼界攝幾蘊幾處。色蘊少分一處全。如眼界耳鼻舌身色聲香味觸界亦爾。意界攝幾蘊幾處。一蘊一處。法界攝幾蘊幾處。三蘊全色蘊少分一處全。眼識界攝幾蘊幾處。識蘊意處少分。如眼識耳鼻舌身意識界亦爾。眼處攝幾蘊幾界。色蘊少分一界全。如眼處耳鼻舌身色聲香味觸處亦爾意處攝幾蘊幾界。一蘊七界
【現代漢語翻譯】 現代漢語譯本： 所謂的攝是指：相攝、界攝、種類攝、分位攝、伴攝、方攝、時攝、一分攝、具分攝、更互攝、勝義攝。
什麼是相攝？指的是蘊（skandha，五蘊）、界（dhatu，十八界）、處（ayatana，十二處）各自的自相。即自體自攝。
什麼是界攝？指的是蘊、界、處所有的種子阿賴耶識（ālayavijñāna，阿賴耶識）能夠攝彼界。
什麼是種類攝？指的是蘊、界、處它們的相雖然不同，但蘊的意義、界的意義、處的意義等等是相同的，因此可以輾轉相攝。
什麼是分位攝？指的是樂位時的蘊、界、處，即自相攝。苦位、不苦不樂位也是如此。因為分位是相同的。
什麼是伴攝？指的是色蘊（rūpaskandha，色蘊）與其餘蘊互相為伴，因此可以攝助伴余蘊。界、處也是如此。
什麼是方攝？指的是依據東方諸蘊、界、處還自相攝。其餘方位的蘊、界、處也是如此。
什麼是時攝？指的是過去世的諸蘊、界、處還自相攝。未來、現在的諸蘊、界、處也是如此。
什麼是一分攝？指的是所有法蘊、界、處所攝，但只攝取一部分而非全部。應當知道這是一分攝。
什麼是具分攝？指的是所有法蘊、界、處所攝，能夠攝取全部分。應當知道這是具分攝。
什麼是更互攝？指的是色蘊攝取了幾個界、幾個處？十界全部和一個處的少部分。受蘊（vedanāskandha，受蘊）攝取了幾個界、幾個處？一個處的少部分。想蘊（saṃjñāskandha，想蘊）、行蘊（saṃskāraskandha，行蘊）也是如此。識蘊（vijñānaskandha，識蘊）攝取了幾個界、幾個處？七個界和一個處。眼界攝取了幾個蘊、幾個處？色蘊的少部分和一個處全部。如眼界，耳、鼻、舌、身、色、聲、香、味、觸界也是如此。意界攝取了幾個蘊、幾個處？一個蘊和一個處。法界攝取了幾個蘊、幾個處？三個蘊全部和色蘊的少部分，一個處全部。眼識界攝取了幾個蘊、幾個處？識蘊和意處的少部分。如眼識界，耳、鼻、舌、身、意識界也是如此。眼處攝取了幾個蘊、幾個界？色蘊的少部分和一個界全部。如眼處，耳、鼻、舌、身、色、聲、香、味、觸處也是如此。意處攝取了幾個蘊、幾個界？一個蘊和七個界。
【English Translation】 English version: These are the types of 'sheng' (攝, categories of inclusion): 'xiang she' (相攝, inclusion by characteristic), 'jie she' (界攝, inclusion by realm), 'zhong lei she' (種類攝, inclusion by type), 'fen wei she' (分位攝, inclusion by division), 'ban she' (伴攝, inclusion by association), 'fang she' (方攝, inclusion by direction), 'shi she' (時攝, inclusion by time), 'yi fen she' (一分攝, inclusion by a part), 'ju fen she' (具分攝, inclusion by the whole), 'geng hu she' (更互攝, mutual inclusion), 'sheng yi she' (勝義攝, inclusion by ultimate meaning).
What is 'xiang she' (相攝, inclusion by characteristic)? It refers to the individual characteristics of each of the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases). That is, the self-nature includes itself.
What is 'jie she' (界攝, inclusion by realm)? It refers to the 'alaya-vijnana' (阿賴耶識, ālayavijñāna - storehouse consciousness) which contains all the seeds of the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases), and is able to include those realms.
What is 'zhong lei she' (種類攝, inclusion by type)? It refers to the fact that although the characteristics of the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases) are different, the meaning of 'yun' (蘊, skandhas - aggregates), the meaning of 'jie' (界, dhatus - realms), and the meaning of 'chu' (處, ayatanas - sense bases) are the same, so they can include each other reciprocally.
What is 'fen wei she' (分位攝, inclusion by division)? It refers to the fact that the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases) in the state of pleasure include themselves. The same is true for the state of suffering and the state of neither pleasure nor pain, because the divisions are the same.
What is 'ban she' (伴攝, inclusion by association)? It refers to the fact that the 'rupa-skandha' (色蘊, rūpaskandha - form aggregate) and the other 'yun' (蘊, skandhas - aggregates) are companions to each other, so they can include and assist the other 'yun' (蘊, skandhas - aggregates). The same is true for the 'jie' (界, dhatus - realms) and 'chu' (處, ayatanas - sense bases).
What is 'fang she' (方攝, inclusion by direction)? It refers to the fact that the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases) in the eastern direction include themselves. The same is true for the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases) in other directions.
What is 'shi she' (時攝, inclusion by time)? It refers to the fact that the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases) in the past include themselves. The same is true for the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases) in the future and present.
What is 'yi fen she' (一分攝, inclusion by a part)? It refers to the fact that all 'dharma' (法, phenomena) included by the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases) only include a part, not the whole. It should be known as inclusion by a part.
What is 'ju fen she' (具分攝, inclusion by the whole)? It refers to the fact that all 'dharma' (法, phenomena) included by the 'yun' (蘊, skandhas - aggregates), 'jie' (界, dhatus - realms), and 'chu' (處, ayatanas - sense bases) can include the whole part. It should be known as inclusion by the whole.
What is 'geng hu she' (更互攝, mutual inclusion)? It refers to how many 'jie' (界, dhatus - realms) and 'chu' (處, ayatanas - sense bases) are included by the 'rupa-skandha' (色蘊, rūpaskandha - form aggregate)? All ten 'jie' (界, dhatus - realms) and a small part of one 'chu' (處, ayatana - sense base). How many 'jie' (界, dhatus - realms) and 'chu' (處, ayatanas - sense bases) are included by the 'vedana-skandha' (受蘊, vedanāskandha - feeling aggregate)? A small part of one 'chu' (處, ayatana - sense base). The same is true for the 'samjna-skandha' (想蘊, saṃjñāskandha - perception aggregate) and the 'samskara-skandha' (行蘊, saṃskāraskandha - mental formations aggregate). How many 'jie' (界, dhatus - realms) and 'chu' (處, ayatanas - sense bases) are included by the 'vijnana-skandha' (識蘊, vijñānaskandha - consciousness aggregate)? Seven 'jie' (界, dhatus - realms) and one 'chu' (處, ayatana - sense base). How many 'yun' (蘊, skandhas - aggregates) and 'chu' (處, ayatanas - sense bases) are included by the 'eye-dhatu' (眼界, eye realm)? A small part of the 'rupa-skandha' (色蘊, rūpaskandha - form aggregate) and the whole of one 'chu' (處, ayatana - sense base). The same is true for the 'eye-dhatu' (眼界, eye realm), 'ear-dhatu' (耳界, ear realm), 'nose-dhatu' (鼻界, nose realm), 'tongue-dhatu' (舌界, tongue realm), 'body-dhatu' (身界, body realm), 'rupa-dhatu' (色界, form realm), 'shabda-dhatu' (聲界, sound realm), 'gandha-dhatu' (香界, smell realm), and 'rasa-dhatu' (味界, taste realm), 'sparsa-dhatu' (觸界, touch realm). How many 'yun' (蘊, skandhas - aggregates) and 'chu' (處, ayatanas - sense bases) are included by the 'mano-dhatu' (意界, mind realm)? One 'yun' (蘊, skandhas - aggregates) and one 'chu' (處, ayatana - sense base). How many 'yun' (蘊, skandhas - aggregates) and 'chu' (處, ayatanas - sense bases) are included by the 'dharma-dhatu' (法界, dharma realm)? All three 'yun' (蘊, skandhas - aggregates), a small part of the 'rupa-skandha' (色蘊, rūpaskandha - form aggregate), and the whole of one 'chu' (處, ayatana - sense base). How many 'yun' (蘊, skandhas - aggregates) and 'chu' (處, ayatanas - sense bases) are included by the 'eye-vijnana-dhatu' (眼識界, eye-consciousness realm)? A small part of the 'vijnana-skandha' (識蘊, vijñānaskandha - consciousness aggregate) and the 'mano-ayatana' (意處, mind base). The same is true for the 'eye-vijnana-dhatu' (眼識界, eye-consciousness realm), 'ear-vijnana-dhatu' (耳識界, ear-consciousness realm), 'nose-vijnana-dhatu' (鼻識界, nose-consciousness realm), 'tongue-vijnana-dhatu' (舌識界, tongue-consciousness realm), 'body-vijnana-dhatu' (身識界, body-consciousness realm), and 'mano-vijnana-dhatu' (意識界, mind-consciousness realm). How many 'yun' (蘊, skandhas - aggregates) and 'jie' (界, dhatus - realms) are included by the 'eye-ayatana' (眼處, eye base)? A small part of the 'rupa-skandha' (色蘊, rūpaskandha - form aggregate) and the whole of one 'jie' (界, dhatu - realm). The same is true for the 'eye-ayatana' (眼處, eye base), 'ear-ayatana' (耳處, ear base), 'nose-ayatana' (鼻處, nose base), 'tongue-ayatana' (舌處, tongue base), 'body-ayatana' (身處, body base), 'rupa-ayatana' (色處, form base), 'shabda-ayatana' (聲處, sound base), 'gandha-ayatana' (香處, smell base), 'rasa-ayatana' (味處, taste base), and 'sparsa-ayatana' (觸處, touch base). How many 'yun' (蘊, skandhas - aggregates) and 'jie' (界, dhatus - realms) are included by the 'mano-ayatana' (意處, mind base)? One 'yun' (蘊, skandhas - aggregates) and seven 'jie' (界, dhatus - realms).
。法處攝幾蘊幾界。三蘊全一少分一界全。如是諸餘法以蘊界處名說。及余非蘊界處名說。如實有假有世俗有勝義有。所知所識所達。有色無色有見無見。如是等如前所顯。隨其所應與蘊界處更互相攝。盡當知。
何等勝義攝。謂蘊界處真如所攝。于攝善巧得何勝利。得於所緣略集勝利。隨彼彼境略聚其心。如是如是善根增勝。
大乘阿毗達磨集論本事分中相應品第三
云何相應。略說相應有六種。謂不相離相應。和合相應。聚集相應俱有相應。作事相應。同行相應。
何等不相離相應。謂一切有方分色與極微處互不相離。
何等和合相應。謂極微已上。一切有方分色更互和合。
何等聚集相應。謂方分聚色展轉集會。
何等俱有相應。謂一身中諸蘊界處。俱時流轉同生住滅。
何等作事相應。謂於一所作事展轉相攝。如二苾芻隨一所作更互相應。
何等同行相應。謂心心所於一所緣展轉同行。此同行相應復有多義。謂他性相應非己性。不相違相應非相違。同時相應非異時。同分界地相應非異分界地。復有一切遍行同行相應。謂受想思觸作意識。復有染污遍行同行相應。謂于染污意四種煩惱。復有非一切時同行相應。謂依止心。或時起信等善法。或時起貪等
【現代漢語翻譯】 現代漢語譯本：法處（Dharmadhatu）包含幾個蘊（Skandha）、幾個界（Ayatana）？包含三個蘊的全部和一個蘊的小部分，以及一個界（Dhatu）的全部。像這樣，所有其他的法，有的以蘊、界、處的名稱來說明，有的以非蘊、界、處的名稱來說明，如實有（Paramarthasatya）、假有（Samvrtisatya）、世俗有（Lokavyavahara-satya）、勝義有（Paramartha-satya），所知（Jneya）、所識（Vijnana）、所達（Adhigama），有色（Rupa）、無色（Arupa），有見（Sanidarsana）、無見（Anidarsana）等等，像前面所顯示的那樣，根據它們各自的情況，與蘊、界、處互相包含。所有這些都應當瞭解。
什麼屬於勝義諦（Paramartha-satya）所包含的？就是蘊、界、處以及真如（Tathata）所包含的。對於包含的善巧，能獲得什麼勝利？能獲得對於所緣境的略集勝利，隨著那些境界，略微聚集其心。像這樣，善根就會增長。
《大乘阿毗達磨集論》本事分中相應品第三
什麼是相應（Samprayoga）？簡略地說，相應有六種，即不相離相應（Aviprayoga-samprayoga）、和合相應（Samanvaya-samprayoga）、聚集相應（Samuccaya-samprayoga）、俱有相應（Sahabhava-samprayoga）、作事相應（Karanakriya-samprayoga）、同行相應（Samanagamana-samprayoga）。
什麼是不相離相應？就是一切有方分（Avayava）的色（Rupa）與極微（Paramanu）處互相不相分離。
什麼是和合相應？就是極微以上的一切有方分的色互相和合。
什麼是聚集相應？就是方分聚集的色輾轉積聚。
什麼是俱有相應？就是一身中的諸蘊、界、處，同時流轉，一同生、住、滅。
什麼是作事相應？就是對於一個所作的事情輾轉互相攝持。例如兩個比丘（Bhiksu）隨順其中一個所作的事情而互相配合。
什麼是同行相應？就是心（Citta）、心所（Caitasika）對於一個所緣境輾轉一同執行。這同行相應又有很多意義，即他性相應而非己性，不相違相應而非相違，同時相應而非異時，同分界地相應而非異分界地。還有一切遍行（Sarvatraga）的同行相應，即受（Vedana）、想（Samjna）、思（Cetana）、觸（Sparsa）、作意（Manaskara）、識（Vijnana）。還有染污遍行（Klista-sarvatraga）的同行相應，即對於染污意（Klista-manas）的四種煩惱（Klesha）。還有非一切時（Asarvada）的同行相應，即依止於心，有時生起信（Sraddha）等善法，有時生起貪（Raga）等。
【English Translation】 English version: How many Skandhas (aggregates) and how many Ayatanas (sense bases) are included in the Dharmadhatu (realm of phenomena)? It includes all of three Skandhas and a small part of one Skandha, and all of one Dhatu (element). In this way, all other Dharmas (phenomena), some are explained by the names of Skandhas, Ayatanas, and Dhātus, and some are explained by names that are not Skandhas, Ayatanas, or Dhātus, such as real existence (Paramarthasatya), conventional existence (Samvrtisatya), mundane existence (Lokavyavahara-satya), ultimate existence (Paramartha-satya), what is knowable (Jneya), what is cognizable (Vijnana), what is attainable (Adhigama), what is with form (Rupa), what is without form (Arupa), what is visible (Sanidarsana), what is invisible (Anidarsana), and so on, as shown before. According to their respective situations, they mutually include each other with Skandhas, Ayatanas, and Dhātus. All of these should be understood.
What is included in the ultimate truth (Paramartha-satya)? It is what is included in the Skandhas, Ayatanas, Dhātus, and Suchness (Tathata). What victory can be obtained from skillfulness in inclusion? One can obtain the victory of briefly gathering the object of focus, and according to those realms, slightly gather the mind. In this way, wholesome roots will increase.
《Abhidharmasamuccaya》, Chapter Three on Association, from the Section on Fundamental Matters
What is association (Samprayoga)? Briefly speaking, there are six types of association: non-separation association (Aviprayoga-samprayoga), combination association (Samanvaya-samprayoga), aggregation association (Samuccaya-samprayoga), co-existence association (Sahabhava-samprayoga), action association (Karanakriya-samprayoga), and co-occurrence association (Samanagamana-samprayoga).
What is non-separation association? It is that all Rupa (form) with Avayava (components) and Paramānu (ultimate particles) are mutually inseparable.
What is combination association? It is that all Rupa with Avayava above the level of Paramānu combine with each other.
What is aggregation association? It is that Rupa aggregated from Avayava accumulate and gather.
What is co-existence association? It is that the Skandhas, Ayatanas, and Dhātus in one body simultaneously flow, arising, abiding, and ceasing together.
What is action association? It is that they mutually support each other in one action. For example, two Bhiksus (monks) cooperate with each other according to what one of them is doing.
What is co-occurrence association? It is that Citta (mind) and Caitasika (mental factors) operate together on one object of focus. This co-occurrence association has many meanings, namely, association with otherness rather than self-nature, non-contradictory association rather than contradictory, simultaneous association rather than at different times, association with the same division of realm and ground rather than different divisions of realm. Furthermore, there is the co-occurrence association of all Sarvatraga (omnipresent) mental factors, namely, Vedana (feeling), Samjna (perception), Cetana (volition), Sparsa (contact), Manaskara (attention), and Vijnana (consciousness). There is also the co-occurrence association of Klista-sarvatraga (afflicted omnipresent) mental factors, namely, the four Kleshas (afflictions) related to Klista-manas (afflicted mind). There is also the Asarvada (not always) co-occurrence association, namely, relying on the mind, sometimes giving rise to wholesome Dharmas such as Sraddha (faith), and sometimes giving rise to Raga (greed) and so on.
煩惱隨煩惱法。復有分位同行相應。謂與樂受諸相應法。與苦受不苦不樂受諸相應法。復有無間同行相應。謂在有心位。復有有間同行相應。謂無心定所間。復有外門同行相應。謂多分欲界繫心心所。復有內門同行相應。謂諸定地所有心心所。復有曾習同行相應。謂諸異生所有心心所。及有學者一分心心所。復有未曾習同行相應。謂出世間諸心心所。及初后時出世后所得諸心心所。于相應善巧得何勝利。能善了悟唯依止心。有受想等染凈諸法相應不相應義。由此了悟。即能捨離計我能受能想能思能念染凈執著。又能善巧速入無我。
大乘阿毗達磨集論本事分中成就品第四
云何成就。謂成就相如前所說。此差別有三種。謂種子成就。自在成就。現行成就。
何等種子成就。謂若生欲界。欲色無色界系煩惱隨煩惱。由種子成就故成就。及生得善。若生色界。欲界系煩惱隨煩惱。由種子成就故成就。亦名不成就。色無色界系煩惱隨煩惱。由種子成就故成就。及生得善。若生無色界。欲色界系煩惱隨煩惱。由種子成就故成就。亦名不成就。無色界系煩惱隨煩惱。由種子成就故成就。及生得善。若已得三界對治道。隨如是如是品類對治已生。如此如此品類由種子成就得不成就。隨如是如是品類對治未生。如
【現代漢語翻譯】 現代漢語譯本 煩惱和隨煩惱法，又分為分位同行相應。這是指與樂受以及所有相應的法，與苦受、不苦不樂受以及所有相應的法。又分為無間同行相應，指的是在有心位時。又分為有間同行相應，指的是被無心定所間隔時。又分為外門同行相應，指的是大部分欲界所繫的心和心所。又分為內門同行相應，指的是諸禪定地所有心和心所。又分為曾習同行相應，指的是所有異生的心和心所，以及有學者的部分心和心所。又分為未曾習同行相應，指的是出世間的所有心和心所，以及最初和最後出世后所獲得的心和心所。對於相應善巧能獲得什麼勝利呢？能夠很好地了悟僅僅是依止於心，才有受（vedanā，感受）、想（saṃjñā，知覺）等染污和清凈的諸法相應與不相應的意義。通過了悟這一點，就能捨離認為『我』能感受、能知覺、能思、能念染污和清凈的執著。並且能夠善巧地快速進入無我（anātman）的境界。
《大乘阿毗達磨集論》本事分中成就品第四
什麼是成就？所謂的成就相，如前面所說。這種差別有三種，即種子成就、自在成就、現行成就。
什麼是種子成就？指的是如果生在欲界（kāmadhātu），那麼欲界、色界（rūpadhātu）、無色界（arūpadhātu）所繫的煩惱和隨煩惱，由於種子成就的緣故而成就；以及生得的善法。如果生在色界，那麼欲界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就，也可以說是不成就；色界、無色界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就；以及生得的善法。如果生在無色界，那麼欲界、色界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就，也可以說是不成就；無色界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就；以及生得的善法。如果已經獲得了三界（tridhātu）的對治道，隨著如此如此品類的對治已經生起，那麼如此如此品類的煩惱和隨煩惱，由於種子成就而變得不成就。隨著如此如此品類的對治尚未生起，那麼...
【English Translation】 English version Afflictions and secondary afflictions are further divided into those that are concomitant in terms of division. This refers to the dharmas that are concomitant with pleasant feeling, as well as those that are concomitant with painful feeling and neither-painful-nor-pleasant feeling. They are also divided into those that are uninterruptedly concomitant, which refers to when the mind is present. They are also divided into those that are intermittently concomitant, which refers to when they are interrupted by mindless samādhi. They are also divided into those that are concomitant through the external gate, which refers to most of the mind and mental factors associated with the desire realm (kāmadhātu). They are also divided into those that are concomitant through the internal gate, which refers to all the minds and mental factors in the meditative states. They are also divided into those that are concomitant through previous habituation, which refers to all the minds and mental factors of ordinary beings, as well as a portion of the minds and mental factors of those who are still learning. They are also divided into those that are concomitant without previous habituation, which refers to all the minds and mental factors of those who have transcended the world, as well as the minds and mental factors attained after the initial and subsequent transcendence of the world. What victory is gained through skillfulness in concomitance? One can skillfully realize that it is only by relying on the mind that there is meaning in the concomitance and non-concomitance of defiled and pure dharmas such as feeling (vedanā), perception (saṃjñā), etc. Through this realization, one can abandon the clinging to the belief that 'I' can feel, perceive, think, and remember defilement and purity. Furthermore, one can skillfully and quickly enter the state of no-self (anātman).
《Abhidharmasamuccaya》, Chapter Four on Accomplishment, from the Section on Basic Themes
What is accomplishment? The aspect of accomplishment is as previously described. There are three kinds of differences: seed accomplishment, mastery accomplishment, and manifest accomplishment.
What is seed accomplishment? It refers to the fact that if one is born in the desire realm (kāmadhātu), then the afflictions and secondary afflictions associated with the desire realm, form realm (rūpadhātu), and formless realm (arūpadhātu) are accomplished due to seed accomplishment; as well as naturally acquired goodness. If one is born in the form realm, then the afflictions and secondary afflictions associated with the desire realm are accomplished due to seed accomplishment, and can also be said to be unaccomplished; the afflictions and secondary afflictions associated with the form realm and formless realm are accomplished due to seed accomplishment; as well as naturally acquired goodness. If one is born in the formless realm, then the afflictions and secondary afflictions associated with the desire realm and form realm are accomplished due to seed accomplishment, and can also be said to be unaccomplished; the afflictions and secondary afflictions associated with the formless realm are accomplished due to seed accomplishment; as well as naturally acquired goodness. If one has already attained the antidotal path to the three realms (tridhātu), then as antidotes of such and such categories have arisen, afflictions and secondary afflictions of such and such categories become unaccomplished due to seed accomplishment. As antidotes of such and such categories have not yet arisen, then...
此如此品類由種子成就故成就。
何等自在成就。謂諸加行善法。若世出世靜慮解脫。三摩地三摩缽底等。功德及一分無記法。由自在成就故成就。
何等現行成就。謂諸蘊界處法。隨所現前若善若不善若無記。彼由現行成就故成就。若已斷善者。所有善法由種子成就故成就。亦名不成就。若非涅槃法。一闡底迦。究竟成就雜染諸法。由闕解脫因亦名阿顛底迦。以彼解脫得因必竟不成就故。
于成就善巧得何勝利。能善了知諸法增減。知增減故於世興衰離決定想。乃至能斷若愛若恚。
大乘阿毗達磨集論抉擇分中諦品第一之一
云何抉擇。略說抉擇有四種。謂諦抉擇法抉擇得抉擇論議抉擇。
云何諦抉擇。謂四聖諦。苦諦集諦滅諦道諦。云何苦諦。謂有情生及生所依處。
何等有情生即有情世間。謂諸有情生在那落迦傍生餓鬼人天趣中。人謂東毗提訶。西瞿陀尼。南贍部洲。北俱盧洲。天謂四大王眾天三十三天。夜摩天睹史多天樂變化天他化自在天。梵眾天梵輔天大梵天。少光天無量光天極光凈天。少凈天無量凈天遍凈天。無雲天福生天廣果天。無想有情天無煩天無熱天善現天善見天色究竟天。無邊空處天無邊識處天無所有處天非想非非想處天。何等生所依處即器世間。
【現代漢語翻譯】 現代漢語譯本： 此即如此品類的成就，是由種子成就而成就的。
何謂自在成就？是指那些加行善法，無論是世間還是出世間的禪定、解脫、三摩地、三摩缽底等功德，以及一部分無記法，都是由自在成就而成就的。
何謂現行成就？是指諸蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（dhātu，十八界，即六根、六塵、六識）、處（āyatana，十二處，即六根、六塵）等法，隨其現前，無論是善、不善還是無記，都是由現行成就而成就的。如果已斷善根者，其所有的善法由種子成就而成就，也可稱為不成就。如果不是涅槃之法，一闡底迦（icchantika，斷善根者），究竟成就雜染諸法，由於缺少解脫之因，也可稱為阿顛底迦（avipratipattika，不能證得涅槃者），因為他們的解脫之因畢竟不能成就。
于成就善巧能獲得什麼勝利？能善於了知諸法的增減，因為知曉增減，所以對於世間的興衰能夠遠離決定的想法，乃至能夠斷除愛和恚。
《大乘阿毗達磨集論》抉擇分中諦品第一之一
如何抉擇？簡略地說，抉擇有四種：即諦抉擇、法抉擇、得抉擇、論議抉擇。
何謂諦抉擇？是指四聖諦：苦諦、集諦、滅諦、道諦。何謂苦諦？是指有情眾生的存在以及有情眾生所依賴的處所。
何謂有情眾生的存在？即有情世間，是指諸有情眾生在那落迦（naraka，地獄）、傍生（tiryagyoni，畜生）、餓鬼（preta，餓鬼）、人、天趣中。人是指東毗提訶（Purvavideha，東勝身洲）、西瞿陀尼（Aparagodaniya，西牛貨洲）、南贍部洲（Jambudvipa，南贍部洲）、北俱盧洲（Uttarakuru，北俱盧洲）。天是指四大王眾天（Caturmaharajika，四大天王天）、三十三天（Trayastrimsa，忉利天）、夜摩天（Yama，夜摩天）、睹史多天（Tusita，兜率天）、樂變化天（Nirmanarati，化樂天）、他化自在天（Paranirmita-vasavartin，他化自在天）、梵眾天（Brahma-parisadya，梵眾天）、梵輔天（Brahma-purohita，梵輔天）、大梵天（Maha-brahman，大梵天）、少光天（Parittabha，少光天）、無量光天（Apramanabha，無量光天）、極光凈天（Abhasvara，極光凈天）、少凈天（Parittasubha，少凈天）、無量凈天（Apramanasubha，無量凈天）、遍凈天（Subhakrtsna，遍凈天）、無雲天（Anabhraka，無雲天）、福生天（Punyaprasava，福生天）、廣果天（Brhatphala，廣果天）、無想有情天（Asamjnisattva，無想有情天）、無煩天（Avrha，無煩天）、無熱天（Atapa，無熱天）、善現天（Sudrsa，善現天）、善見天（Sudarshana，善見天）、色究竟天（Akanistha，色究竟天）、無邊空處天（Akasanantyayatana，空無邊處天）、無邊識處天（Vijnananantyayatana，識無邊處天）、無所有處天（Akincanyayatana，無所有處天）、非想非非想處天（Naivasamjnanasamjnatyatana，非想非非想處天）。何謂有情眾生所依賴的處所？即器世間。
【English Translation】 English version: This kind of accomplishment is accomplished because of seed accomplishment.
What is self-mastery accomplishment? It refers to those preliminary practices of virtuous dharmas, whether mundane or supramundane, such as meditative stabilizations, liberations, samadhis, samapattis, etc., merits, and a portion of neutral dharmas, which are accomplished because of self-mastery accomplishment.
What is manifest accomplishment? It refers to the aggregates (skandha, the five aggregates: form, feeling, perception, volition, and consciousness), realms (dhātu, the eighteen realms: six sense organs, six sense objects, and six consciousnesses), and bases (āyatana, the twelve bases: six sense organs and six sense objects) dharmas, according to what manifests, whether virtuous, non-virtuous, or neutral, they are accomplished because of manifest accomplishment. If one has severed their roots of virtue, all their virtuous dharmas are accomplished because of seed accomplishment, and can also be called non-accomplishment. If it is not the dharma of Nirvana, an icchantika (icchantika, one who has severed their roots of virtue), ultimately accomplishes defiled dharmas, and because of lacking the cause of liberation, can also be called avipratipattika (avipratipattika, one who cannot attain Nirvana), because their cause for attaining liberation is ultimately not accomplished.
What victory can be gained from skillfulness in accomplishment? One can skillfully understand the increase and decrease of dharmas. Because of knowing the increase and decrease, one can be free from fixed notions about the rise and fall of the world, and even be able to sever both love and hatred.
《Mahayana Abhidharma Samuccaya》, Decisive Analysis Section, Truth Chapter, First of One
How to decide? Briefly speaking, there are four kinds of decision: namely, truth decision, dharma decision, attainment decision, and debate decision.
What is truth decision? It refers to the Four Noble Truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. What is the truth of suffering? It refers to the existence of sentient beings and the places where sentient beings depend.
What is the existence of sentient beings? It is the sentient world, referring to all sentient beings in the naraka (naraka, hell), tiryagyoni (tiryagyoni, animal), preta (preta, hungry ghost), human, and deva realms. Humans refer to Purvavideha (Purvavideha, East Videha), Aparagodaniya (Aparagodaniya, West Godaniya), Jambudvipa (Jambudvipa, South Jambudvipa), and Uttarakuru (Uttarakuru, North Kuru). Devas refer to Caturmaharajika (Caturmaharajika, Heaven of the Four Great Kings), Trayastrimsa (Trayastrimsa, Heaven of the Thirty-three), Yama (Yama, Yama Heaven), Tusita (Tusita, Tusita Heaven), Nirmanarati (Nirmanarati, Heaven of Enjoying Transformations), Paranirmita-vasavartin (Paranirmita-vasavartin, Heaven of Freely Transforming for Others), Brahma-parisadya (Brahma-parisadya, Heaven of Brahma's Retinue), Brahma-purohita (Brahma-purohita, Heaven of Brahma's Ministers), Maha-brahman (Maha-brahman, Great Brahma Heaven), Parittabha (Parittabha, Heaven of Limited Light), Apramanabha (Apramanabha, Heaven of Immeasurable Light), Abhasvara (Abhasvara, Heaven of Radiant Light), Parittasubha (Parittasubha, Heaven of Limited Purity), Apramanasubha (Apramanasubha, Heaven of Immeasurable Purity), Subhakrtsna (Subhakrtsna, Heaven of Universal Purity), Anabhraka (Anabhraka, Heaven of No Clouds), Punyaprasava (Punyaprasava, Heaven of Merit-Born), Brhatphala (Brhatphala, Heaven of Great Fruit), Asamjnisattva (Asamjnisattva, Heaven of Non-Perception), Avrha (Avrha, Heaven of No Affliction), Atapa (Atapa, Heaven of No Heat), Sudrsa (Sudrsa, Heaven of Good Appearance), Sudarshana (Sudarshana, Heaven of Good Vision), Akanistha (Akanistha, Heaven of the Highest Form), Akasanantyayatana (Akasanantyayatana, Heaven of Boundless Space), Vijnananantyayatana (Vijnananantyayatana, Heaven of Boundless Consciousness), Akincanyayatana (Akincanyayatana, Heaven of Nothingness), and Naivasamjnanasamjnatyatana (Naivasamjnanasamjnatyatana, Heaven of Neither Perception Nor Non-Perception). What is the place where sentient beings depend? It is the container world.
謂水輪依風輪。地輪依水輪。依此地輪有蘇迷盧山七金山四大洲八小洲內海外海。蘇迷盧山四外層級四大王眾天。三十三天所居處別。外輪圍山虛空宮殿。若夜摩天睹史多天化樂天他化自在天。及色界天所居處別。諸阿素洛所居處別。及諸那落迦所居處別。謂熱那落迦。寒那落迦。孤獨那落迦。及一分傍生餓鬼所居處別。乃至一日一月周遍流光所照方處名一世界。如是千世界中有千日千月千蘇迷盧山王千四大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。如是總名小千世界。千小千界總名第二中千世界。千中千界總名第三大千世界。如此三千大千世界。總有大輪圍山周匝圍繞。又此三千大千世界同壞同成。譬如天雨滴如車軸。無間無斷從空下注。如是東方無間無斷無量世界。或有將壞。或有將成。或有正壞或壞已住。或有正成或成已住。如於東方乃至一切十方亦爾。若有情世間若器世間。業煩惱力所生故。業煩惱增上所起故。總名苦諦。
復有清凈世界。非苦諦攝。非業煩惱力所生故。非業煩惱增上所起故。然由大愿清凈善根增上所引。此所生處不可思議。唯佛所覺。尚非得靜慮者靜慮境界。況尋思者。
複次苦相差別有八。謂生苦老苦病苦死苦怨憎會苦愛別離苦求不
【現代漢語翻譯】 現代漢語譯本： （問：）水輪依靠風輪，地輪依靠水輪。依靠此地輪，有蘇迷盧山（須彌山，世界的中心）七金山四大洲八小洲內海外海。蘇迷盧山四外層級是四大王眾天（四大天王所居住的天界）。三十三天（帝釋天所居住的天界）所居住的處所各不相同。外輪圍山（圍繞世界的山）虛空宮殿。還有夜摩天（焰摩天，欲界第三天）、睹史多天（兜率天，彌勒菩薩所居住的天界）、化樂天（樂變化天，欲界第五天）、他化自在天（欲界第六天）。以及梵天（色界諸天）所居住的處所各不相同。諸阿素洛（阿修羅，一種非天神）所居住的處所各不相同。以及諸那落迦（地獄）所居住的處所各不相同。包括熱那落迦（熱地獄）、寒那落迦（寒地獄）、孤獨那落迦（孤獨地獄），以及一部分傍生（畜生）餓鬼所居住的處所各不相同。乃至一日一月周遍流光所照耀的地方，稱為一個世界。像這樣的一千個世界中，有一千個太陽、一千個月亮、一千個蘇迷盧山王、一千個四大洲、一千個四大王眾天、一千個三十三天、一千個夜摩天、一千個睹史多天、一千個樂變化天、一千個他化自在天、一千個梵世天。像這樣總稱為小千世界。一千個小千世界總稱為第二中千世界。一千個中千世界總稱為第三大千世界。如此三千大千世界，總有大輪圍山周匝圍繞。又此三千大千世界一同壞滅一同產生。譬如天上下雨，雨滴像車軸一樣，沒有間斷沒有停歇地從空中傾注下來。像這樣東方沒有間斷沒有停歇地有無量世界，有的將要壞滅，有的將要產生，有的正在壞滅或壞滅后保持不變，有的正在產生或產生后保持不變。像在東方一樣，乃至一切十方也是如此。如果有情世間和器世間，都是由業和煩惱的力量所生，由業和煩惱的增上力所引起，總稱為苦諦（佛教四聖諦之一，指世間充滿痛苦的真理）。 還有清凈的世界，不屬於苦諦所包含的範圍，不是由業和煩惱的力量所生，不是由業和煩惱的增上力所引起。而是由大愿和清凈善根的增上力所引導。這些所生之處不可思議，只有佛才能覺悟。甚至不是得到靜慮（禪定）的人所能達到的境界，更何況是尋思（思考）的人。 其次，苦的相狀差別有八種。包括生苦（出生的痛苦）、老苦（衰老的痛苦）、病苦（生病的痛苦）、死苦（死亡的痛苦）、怨憎會苦（和怨恨的人相聚的痛苦）、愛別離苦（和所愛的人分離的痛苦）、求不得苦（求而不得的痛苦）
【English Translation】 English version: (Question:) The water wheel relies on the wind wheel, and the earth wheel relies on the water wheel. Relying on this earth wheel, there are Mount Sumeru (the central world-mountain), the seven golden mountains, the four great continents, the eight small continents, the inner sea, and the outer sea. The four outer layers of Mount Sumeru are the Cāturmahārājakāyikas (the heaven of the Four Great Kings). The abodes of the Trāyastriṃśa heaven (the heaven of the Thirty-three Gods, ruled by Indra) are distinct. The outer Cakravāḍa Mountains (the mountains surrounding the world), the empty palaces. Also, the abodes of the Yāmadevas (the Yama Heaven, the third heaven of the desire realm), the Tuṣita Heaven (the Tusita Heaven, where Maitreya Bodhisattva resides), the Nirmāṇaratidevas (the Heaven of Enjoying Transformation, the fifth heaven of the desire realm), the Paranirmitavaśavartins (the Heaven of Controlling Others' Creations, the sixth heaven of the desire realm), and the Brahma heavens (the heavens of the form realm) are distinct. The abodes of the Asuras (a type of demigod) are distinct. And the abodes of the various Naraka (hells) are distinct, including the hot Narakas (hot hells), the cold Narakas (cold hells), the solitary Narakas (solitary hells), and the abodes of a portion of Tiryagyoni (animals) and Pretas (hungry ghosts) are distinct. Even the area illuminated by the flowing light of the sun and moon in one day and one month is called one world. In such a thousand worlds, there are a thousand suns, a thousand moons, a thousand Mount Sumeru Kings, a thousand four great continents, a thousand Cāturmahārājakāyikas heavens, a thousand Trāyastriṃśa heavens, a thousand Yāmadevas heavens, a thousand Tuṣita heavens, a thousand Nirmāṇaratidevas heavens, a thousand Paranirmitavaśavartins heavens, and a thousand Brahma heavens. Such is collectively called a small chiliocosm. A thousand small chiliocosms are collectively called a second mesocosm. A thousand mesocosms are collectively called a third megacosm. Such a tri-chiliocosm is entirely surrounded by the great Cakravāḍa Mountains. Moreover, this tri-chiliocosm is destroyed and formed together. It is like rain falling from the sky, with raindrops like axles, pouring down from the sky without interruption. Likewise, in the east, there are countless worlds without interruption, some about to be destroyed, some about to be formed, some being destroyed or remaining after destruction, some being formed or remaining after formation. Just as in the east, so it is in all ten directions. If sentient beings and the world of containers are born from the power of karma and afflictions, and arise from the increase of karma and afflictions, they are collectively called the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths in Buddhism, referring to the truth that the world is full of suffering). There are also pure worlds that are not included in the Truth of Suffering, not born from the power of karma and afflictions, and not arising from the increase of karma and afflictions. Rather, they are guided by the increase of great vows and pure good roots. These places of birth are inconceivable and can only be awakened by the Buddha. They are not even within the realm of those who have attained Dhyana (meditative absorption), let alone those who engage in thinking. Furthermore, there are eight different aspects of suffering, including birth suffering, old age suffering, sickness suffering, death suffering, suffering from meeting with those one hates, suffering from separation from those one loves, and suffering from not obtaining what one seeks.
得苦。略攝一切五取蘊苦。生何因苦。眾苦所逼故。余苦所依故。老何因苦。時分變壞苦故。病何因苦。大種變異苦故。死何因苦。受命變壞苦故。怨憎會何因苦。合會生苦故。愛別離何因苦。別離生苦故。求不得何因苦。所悕不果生苦故。略攝一切。五取蘊何因苦。粗重苦故。如是八種略攝為六。謂逼迫苦轉變苦合會苦別離苦所悕不果苦粗重苦。如是六種廣開為八。若六若八平等平等。如說三苦。此中八苦。為三攝八八攝三耶。展轉相攝。所謂生苦老苦病苦死苦怨憎會苦。能顯苦苦。愛別離苦求不得苦。能顯壞苦。略攝一切五取蘊苦。能顯行苦。如說二苦。謂世俗諦苦。勝義諦苦。何者世俗諦苦。何者勝義諦苦。謂生苦乃至求不得苦。是世俗諦苦。略攝一切五取蘊苦。是勝義諦苦。
云何苦諦共相。謂無常相苦相空相無我相。何等無常相。略有十二。謂非有相壞滅相變異相別離相現前相法爾相剎那相相續相病等相種種心行轉相資產興衰相器世成壞相。何等非有相。謂蘊界處於一切時我我所性常非有故。
何等壞滅相。謂諸行生已即滅。暫有還無故。何等變異相。謂諸行異生由不相似相續轉故。
何等別離相。謂于諸行失增上力。或他所攝執為己有。何等現前相。謂正處無常由因隨逐今受無常故。
【現代漢語翻譯】 現代漢語譯本 得苦。總括來說，一切五取蘊（色、受、想、行、識五種聚合，是產生執取的對象）都是苦。生是因為什麼而苦？因為被眾苦所逼迫，因為是其他苦的依靠。老是因為什麼而苦？因為時間流逝導致身心變壞。病是因為什麼而苦？因為四大（地、水、火、風）不調導致變異。死是因為什麼而苦？因為壽命終結導致變壞。怨憎相會是因為什麼而苦？因為相會本身就產生痛苦。愛別離是因為什麼而苦？因為分離本身就產生痛苦。求不得是因為什麼而苦？因為所希望的不能實現而產生痛苦。總括來說，一切五取蘊是因為什麼而苦？因為沉重負擔而苦。像這樣八種苦可以概括為六種，即逼迫苦、轉變苦、合會苦、別離苦、所希望不果苦、粗重苦。這六種苦也可以擴充套件為八種。六種和八種，本質上是平等無異的。就像所說的三種苦。這八苦，是三種包含八種，還是八種包含三種呢？是互相包含的。所謂生苦、老苦、病苦、死苦、怨憎會苦，能顯示苦苦（直接的痛苦感受）。愛別離苦、求不得苦，能顯示壞苦（快樂變質帶來的痛苦）。總括一切五取蘊苦，能顯示行苦（事物遷流變化的痛苦）。就像所說的兩種苦，即世俗諦苦和勝義諦苦。什麼是世俗諦苦？什麼是勝義諦苦？所謂生苦乃至求不得苦，是世俗諦苦。總括一切五取蘊苦，是勝義諦苦。
什麼是苦諦的共相（共同特徵）？即無常相、苦相、空相、無我相。什麼是無常相？概括起來有十二種，即非有相、壞滅相、變異相、別離相、現前相、法爾相、剎那相、相續相、病等相、種種心行轉相、資產興衰相、器世（宇宙）成壞相。什麼是非有相？即蘊（五蘊）、界（十八界）、處（十二處）在任何時候，其自我和屬於自我的性質都不是真實存在的。
什麼是壞滅相？即諸行（一切事物）產生后立即消滅，暫時存在最終歸於虛無。什麼是變異相？即諸行以不相似的狀態相續轉變。
什麼是別離相？即對於諸行失去控制力，或者被他人所控制卻執著認為是自己的。什麼是現前相？即正處於無常之中，因為因果相隨，現在正在承受無常的果報。
【English Translation】 English version Suffering is obtained. Briefly, all five aggregates of clinging (Skandhas) are suffering. What is the cause of suffering in birth? Because one is oppressed by all sufferings, and because it is the basis of other sufferings. What is the cause of suffering in old age? Because of the suffering of the change and decay of time. What is the cause of suffering in sickness? Because of the suffering of the change and difference of the great elements (Mahabhutas). What is the cause of suffering in death? Because of the suffering of the change and decay of life. What is the cause of suffering in meeting with what is disliked (resentment)? Because the meeting itself produces suffering. What is the cause of suffering in separation from what is loved? Because the separation itself produces suffering. What is the cause of suffering in not obtaining what one seeks? Because the failure to achieve what is desired produces suffering. Briefly, what is the cause of suffering in all five aggregates of clinging? Because of the suffering of heaviness and burden. These eight kinds of suffering are briefly summarized as six, namely, the suffering of oppression, the suffering of change, the suffering of meeting, the suffering of separation, the suffering of not obtaining what is desired, and the suffering of heaviness. These six kinds of suffering can be broadly expanded into eight. Whether six or eight, they are equal and identical in essence. Just like the three kinds of suffering that are spoken of. Among these eight sufferings, do the three encompass the eight, or do the eight encompass the three? They encompass each other mutually. The suffering of birth, old age, sickness, death, and meeting with what is disliked can reveal suffering of suffering (Dukkha-Dukkha). The suffering of separation from what is loved and the suffering of not obtaining what is desired can reveal suffering of change (Viparinama-Dukkha). Briefly, all five aggregates of clinging can reveal suffering of conditioning (Samskara-Dukkha). Just like the two kinds of suffering that are spoken of, namely, conventional truth suffering and ultimate truth suffering. What is conventional truth suffering? What is ultimate truth suffering? The suffering of birth up to the suffering of not obtaining what is desired is conventional truth suffering. Briefly, all five aggregates of clinging are ultimate truth suffering.
What are the common characteristics of the Truth of Suffering (Dukkha Satya)? Namely, the characteristic of impermanence (Anitya), the characteristic of suffering (Dukkha), the characteristic of emptiness (Sunyata), and the characteristic of no-self (Anatta). What is the characteristic of impermanence? Briefly, there are twelve aspects: the aspect of non-existence, the aspect of destruction, the aspect of change, the aspect of separation, the aspect of manifestation, the aspect of naturalness, the aspect of momentariness, the aspect of continuity, the aspect of sickness and so on, the aspect of the transformation of various mental activities, the aspect of the rise and fall of assets, and the aspect of the formation and destruction of the world (Loka). What is the aspect of non-existence? Namely, the aggregates (Skandhas), realms (Ayatanas), and bases (Dhatus) at all times, the nature of 'I' and 'mine' are never truly existent.
What is the aspect of destruction? Namely, all phenomena (Samskaras) arise and immediately perish, temporarily existing and ultimately returning to nothingness. What is the aspect of change? Namely, all phenomena continuously transform in dissimilar states.
What is the aspect of separation? Namely, losing control over phenomena, or being controlled by others while clinging to them as one's own. What is the aspect of manifestation? Namely, being presently in a state of impermanence, because cause and effect follow each other, one is now experiencing the result of impermanence.
何等法爾相。謂當來無常由因隨逐定當受故。
何等剎那相。謂諸行剎那后必不住故。何等相續相。謂無始時來諸行生滅相續不斷故。
何等病等相。謂四大時分受命變異故。何等種種心行轉相。謂於一時起有貪心。或於一時起離貪心。如是有瞋離瞋有癡離癡。若合若散若下若舉。若掉離掉。若不寂靜若寂靜。若定不定。如是等心行流轉故。
何等資產興衰相。謂諸興善終歸衰變故。何等器世成壞相。謂火水風三種成壞有三災。頂謂第二第三第四靜慮。第四靜慮外宮殿等。雖無外災成壞。然彼諸天與宮殿等俱生俱滅說有成壞。復有三種中劫。所謂饑饉疫病刀兵。此小三災劫究竟位方乃出現。謂世界成已。一中劫初唯減。一中劫后唯增。十八中劫亦增亦減。二十中劫世界正壞。二十中劫世界壞已住。二十中劫世界正成。二十中劫世界成已住。合此八十中劫為一大劫。由此劫數顯色無色界諸天壽量。如說以壽盡故福盡故業盡故。彼彼有情從彼彼處沒。云何壽盡。謂時死。云何福盡。謂非時死即非福死。以彼有情貪著定味。福力減盡因此命終。云何業盡。謂順生受業順后受業俱盡故死。
何等苦相。謂或三苦或八苦或六苦。廣說如前。是名苦相。何故經說若無常者即是苦耶。由二分無常為
【現代漢語翻譯】 現代漢語譯本 什麼是法爾相（dharma nature aspect）？是指未來的無常，由於因果的必然聯繫，必定會承受這種無常。 什麼是剎那相（momentary aspect）？是指諸行（all phenomena）在剎那之後必定不會停留。 什麼是相續相（continuity aspect）？是指從無始以來，諸行的生滅相續不斷。 什麼是病等相（aspects of illness, etc.）？是指四大（four elements）在時節變化中，承受生命的變異。 什麼是種種心行轉相（aspects of various mental activities）？是指在同一時間生起貪心，或者在同一時間生起離貪心。像這樣，有嗔（hatred）離嗔（non-hatred），有癡（ignorance）離癡（non-ignorance）。或者合或者散，或者下或者舉，或者掉（restlessness）離掉（non-restlessness），或者不寂靜或者寂靜，或者定（concentration）不定（non-concentration）。像這些心行在流轉。 什麼是資產興衰相（aspects of prosperity and decline of possessions）？是指各種興盛的善最終歸於衰敗。 什麼是器世成壞相（aspects of formation and destruction of the world）？是指火、水、風三種災難導致世界的成住壞空。頂是指第二禪、第三禪、第四禪。第四禪之外的宮殿等，雖然沒有外在的災難導致成壞，但是那些天人與宮殿等一同生滅，所以說有成壞。又有三種中劫（intermediate kalpa），分別是饑饉、疫病、刀兵。這些小三災劫在最終階段才會出現。世界形成之後，一個中劫的初期只有減劫，一個中劫的後期只有增劫，十八個中劫既有增劫也有減劫，二十個中劫世界正在壞滅，二十個中劫世界壞滅后住于空無，二十個中劫世界正在形成，二十個中劫世界形成后住于穩定。這八十個中劫合為一個大劫（great kalpa）。由此劫數顯示色界和無色界諸天的壽命。如經所說，由於壽命耗盡、福報耗盡、業力耗盡，那些有情從那些地方死去。什麼是壽命耗盡？是指壽終正寢。什麼是福報耗盡？是指非時而死，也就是非福報而死。因為那些有情貪著禪定的滋味，福力減弱耗盡，因此命終。什麼是業力耗盡？是指順著今生承受的業和順著來生承受的業都耗盡而死。 什麼是苦相（aspect of suffering）？是指或者三苦（three sufferings），或者八苦（eight sufferings），或者六苦（six sufferings）。詳細的解釋如前所述。這就是苦相。為什麼經中說，如果無常就是苦呢？因為二分無常是苦。
【English Translation】 English version What is the aspect of dharma nature (dharma nature aspect)? It refers to future impermanence, which, due to the inevitable connection of cause and effect, will certainly be endured. What is the momentary aspect (momentary aspect)? It refers to the fact that all phenomena (all phenomena) will certainly not remain after a moment. What is the continuity aspect (continuity aspect)? It refers to the continuous succession of the arising and ceasing of all phenomena from beginningless time. What are the aspects of illness, etc. (aspects of illness, etc.)? It refers to the four elements (four elements) undergoing changes in life due to seasonal variations. What are the aspects of various mental activities (aspects of various mental activities)? It refers to the arising of greed at one time, or the arising of non-greed at one time. Like this, there is hatred (hatred) and non-hatred (non-hatred), ignorance (ignorance) and non-ignorance (non-ignorance). Either together or scattered, either down or up, either restlessness (restlessness) or non-restlessness (non-restlessness), either non-tranquility or tranquility, either concentration (concentration) or non-concentration (non-concentration). These mental activities are flowing. What are the aspects of prosperity and decline of possessions (aspects of prosperity and decline of possessions)? It refers to the fact that all flourishing good ultimately returns to decline. What are the aspects of formation and destruction of the world (aspects of formation and destruction of the world)? It refers to the formation, abiding, decay, and emptiness of the world caused by the three calamities of fire, water, and wind. 'Top' refers to the second dhyana, third dhyana, and fourth dhyana. Although the palaces, etc., outside the fourth dhyana do not have external calamities causing formation and destruction, those devas and palaces, etc., arise and cease together, so it is said that there is formation and destruction. There are also three intermediate kalpas (intermediate kalpa), which are famine, epidemic, and warfare. These minor three calamities only appear in the final stage. After the world is formed, the beginning of one intermediate kalpa only has decrease, the end of one intermediate kalpa only has increase, eighteen intermediate kalpas have both increase and decrease, twenty intermediate kalpas the world is being destroyed, twenty intermediate kalpas the world abides in emptiness after destruction, twenty intermediate kalpas the world is being formed, twenty intermediate kalpas the world abides in stability after formation. These eighty intermediate kalpas combine into one great kalpa (great kalpa). From this kalpa number, the lifespans of the devas in the form realm and formless realm are revealed. As the sutra says, due to the exhaustion of lifespan, the exhaustion of merit, and the exhaustion of karma, those sentient beings die from those places. What is the exhaustion of lifespan? It refers to dying of old age. What is the exhaustion of merit? It refers to dying untimely, which is dying without merit. Because those sentient beings are attached to the taste of dhyana, their merit is weakened and exhausted, therefore they die. What is the exhaustion of karma? It refers to dying when the karma to be received in this life and the karma to be received in the next life are both exhausted. What is the aspect of suffering (aspect of suffering)? It refers to either the three sufferings (three sufferings), or the eight sufferings (eight sufferings), or the six sufferings (six sufferings). The detailed explanation is as described before. This is the aspect of suffering. Why does the sutra say that if it is impermanent, it is suffering? Because twofold impermanence is suffering.
緣苦相可了知故。謂生分無常為緣。苦苦性可了知故滅分無常為緣。壞苦性可了知故。俱分無常為緣。行苦性可了知故。即依此義薄伽梵說。諸行無常諸行變壞。又依此義言。諸所有受我說皆苦。又于生滅二法所隨諸行中。有生等八苦。性可了知故。佛說言。若無常者即是苦。又于無常諸行中。有生等苦可了知者。如來依此密意說言。由無常故苦非一切行。
何等空相。謂若於是處此非有。由此理正觀為空。若於是處余是有。由此理如實知有。是名善入空性。如實知者不顛倒義。於何處誰非有于蘊界處常恒凝住。不變壞法我我所等非有。由此理彼皆是空。於何處誰余有。即此處無我性。此我無性無我有性。是謂空性。故薄伽梵密意說言。有如實知有。無如實知無。復有三種空性。謂自性空性。如性空性。真性空性。初依遍計所執自性觀。第二依依他起自性觀第三依圓成實自性觀。
何等無我相。謂如我論者所立我相蘊界處非此相。由蘊界處我相無故。名無我相。故薄伽梵密意說言。一切法皆無我。如世尊說。此一切非我所。此非我處此非我我。于如是義應以正慧如實觀察。此言何義。謂于外事密意說此一切非我所。于內事密意說此非我處此非我我。所以者何。以于外事唯計我所相。是故但遣我所。于內事
【現代漢語翻譯】 現代漢語譯本 因為緣起之苦的相狀可以被瞭解，所以說生起之分的無常是緣起。因為苦苦的性質可以被瞭解，所以說滅壞之分的無常是緣起。因為壞苦的性質可以被瞭解，所以說生起和滅壞之分的無常是緣起。因為行苦的性質可以被瞭解，所以依據這個道理，薄伽梵（Bhagavan，世尊）說：『諸行無常，諸行變壞。』又依據這個道理說：『所有感受，我都說是苦。』又在生滅二法所隨逐的諸行中，生等八苦的性質可以被瞭解，所以佛說：『如果無常，那就是苦。』又在無常的諸行中，生等苦可以被瞭解。如來（Tathagata，佛）依據這個密意說：『因為無常的緣故，苦並非存在於一切行中。』
什麼是空相？如果在一個地方，某個事物不存在，通過這個道理正確地觀察它為空。如果在一個地方，有其他事物存在，通過這個道理如實地知道它存在。這叫做善入空性。如實知，就是不顛倒的意思。在什麼地方，什麼東西不存在呢？在蘊（skandha，構成個體的要素）、界（ayatana，感覺的來源）、處（dhatu，物質的組成部分）中，常恒凝住、不變壞的法，以及我、我所等不存在。通過這個道理，它們都是空。在什麼地方，什麼東西存在呢？就在這個地方，無我性存在。這個我的無性，無我的有性，這就是空性。所以薄伽梵（Bhagavan，世尊）密意地說：『有如實地知道有，無如實地知道無。』又有三種空性，即自性空性、如性空性、真性空性。第一種是依據遍計所執（parikalpita，虛妄分別）的自性來觀察，第二種是依據依他起（paratantra，依緣而生）的自性來觀察，第三種是依據圓成實（parinispanna，真實成就）的自性來觀察。
什麼是無我相？就像我論者所建立的我相，蘊（skandha，構成個體的要素）、界（ayatana，感覺的來源）、處（dhatu，物質的組成部分）不是這種相。因為在蘊、界、處中沒有我相，所以叫做無我相。所以薄伽梵（Bhagavan，世尊）密意地說：『一切法皆無我。』就像世尊（Bhagavan，世尊）說：『這一切不是我所擁有的，這不是我的處所，這不是我的我。』對於這樣的意義，應該用正確的智慧如實地觀察。這句話是什麼意思呢？對於外在的事物，密意地說『這一切不是我所擁有的』。對於內在的事物，密意地說『這不是我的處所，這不是我的我』。為什麼這樣說呢？因為對於外在的事物，只是計度為我所擁有的相，所以只是遣除我所。對於內在的事物
【English Translation】 English version Because the aspect of suffering arising from conditions can be understood, it is said that the impermanence of the arising aspect is a condition. Because the nature of suffering as suffering can be understood, it is said that the impermanence of the ceasing aspect is a condition. Because the nature of suffering from change can be understood, it is said that the impermanence of both the arising and ceasing aspects is a condition. Because the nature of suffering as conditioned existence can be understood, therefore, based on this meaning, the Bhagavan (Bhagavan, The Blessed One) said: 'All conditioned things are impermanent, all conditioned things are subject to decay.' And based on this meaning, it is said: 'All feelings, I say, are suffering.' Furthermore, in the conditioned things that are accompanied by the two dharmas of arising and ceasing, the nature of the eight sufferings, such as birth, can be understood, therefore the Buddha said: 'If it is impermanent, then it is suffering.' Furthermore, in the impermanent conditioned things, the sufferings such as birth can be understood. The Tathagata (Tathagata, Thus Gone One) based on this hidden meaning said: 'Because of impermanence, suffering is not in all conditioned things.'
What is the aspect of emptiness? If in a place, something is not there, by this reason, correctly contemplate it as empty. If in a place, something else is there, by this reason, truly know that it is there. This is called well entering into emptiness. Truly knowing means not being inverted. In what place, what is not there? In the skandhas (skandha, aggregates), ayatanas (ayatana, sources of sense), and dhatus (dhatu, elements), the constantly abiding, unchanging dharma, and the self, what belongs to the self, etc., are not there. By this reason, they are all empty. In what place, what else is there? In this place, the selflessness exists. This non-self of the self, the existence of non-self of the self, this is called emptiness. Therefore, the Bhagavan (Bhagavan, The Blessed One) implicitly said: 'Truly know that what exists exists, truly know that what does not exist does not exist.' Furthermore, there are three kinds of emptiness: emptiness of inherent existence, emptiness of suchness, and emptiness of ultimate reality. The first is based on contemplating the self-nature of the imputed nature (parikalpita, imagined), the second is based on contemplating the self-nature of the dependent nature (paratantra, dependent arising), and the third is based on contemplating the self-nature of the perfectly established nature (parinispanna, perfectly accomplished).
What is the aspect of non-self? Just like the self-aspect established by the proponents of self, the skandhas (skandha, aggregates), ayatanas (ayatana, sources of sense), and dhatus (dhatu, elements) are not this aspect. Because there is no self-aspect in the skandhas, ayatanas, and dhatus, it is called the aspect of non-self. Therefore, the Bhagavan (Bhagavan, The Blessed One) implicitly said: 'All dharmas are without self.' Just as the Bhagavan (Bhagavan, The Blessed One) said: 'All this is not mine, this is not my place, this is not my self.' For such a meaning, one should truly observe with correct wisdom. What does this statement mean? Regarding external things, it is implicitly said 'All this is not mine.' Regarding internal things, it is implicitly said 'This is not my place, this is not my self.' Why is this so? Because regarding external things, it is only conceived as the aspect of what belongs to me, therefore only what belongs to me is eliminated. Regarding internal things
通計我我所相。是故雙遣我我所。
前說無常皆剎那相。此云何知。如心心所是剎那相。當知色等亦剎那相。由心執受故。等心安危故。隨心轉變故。是心所依故。心增上生故。心自在轉故。又于最後位變壞可得故。生已不待緣自然滅壞故當觀色等亦唸唸滅。
如世尊說。諸所有色。彼一切若四大種若四大種所造。此依何意說依容有意。說同在一處。依此而有是造義。若於此聚此大種可得。當知此聚唯有此大種非余。或有聚唯一大種。或有二大種。或有乃至一切大種。所造色亦爾。若於此聚此所造色可得。當知此聚唯此非余。或有聚唯一所造色。或二所造色。或有乃至多所造色隨其所應。
又說粗聚色極微集所成者。當知此中極微無體。但由覺慧漸漸分析細分損減。乃至可析邊際。即約此際建立極微。為遣一合想故。又為悟入諸所有色非真實故。
複次苦法略有八種差別。謂有廣大不寂靜苦。有寂靜苦。有寂靜不寂靜苦。有中不寂靜苦。有微薄不寂靜苦。有微薄寂靜苦。有極微薄寂靜苦。有非苦似苦住大寂靜。云何廣大不寂靜苦。謂生欲界未曾積集諸善根者。云何寂靜苦。謂即此已生順解脫分善根者。云何寂靜不寂靜苦。謂即此為世間道離欲已種善根者。云何中不寂靜苦。謂生色界遠離順解
【現代漢語翻譯】 現代漢語譯本：總計執著于『我』（ātman，靈魂）和『我所』（ātmanīya，屬於靈魂的事物）的觀念。因此，必須同時捨棄對『我』和『我所』的執著。
前面說到無常，指的是一切事物都是剎那生滅的。這是如何知道的呢？就像心和心所（caitta，心理活動）是剎那生滅的。應當知道色等（rūpa，物質現象）也是剎那生滅的。因為心執取它們，等同於心安危不定，隨著心而轉變，是心所依賴的，由心增上而生，隨心自在運轉。又在最後階段，變壞是可以觀察到的。因為生起后不依賴外緣，自然滅壞。所以應當觀察色等也是念念滅的。
如世尊所說：『所有色，都是四大種（mahābhūta，地、水、火、風）或者四大種所造。』這是依據什麼意思說的呢？是依據容許有意的說法，說它們同在一處。依據此而有，是造作的意思。如果在這個聚合體中，這個大種可以被觀察到，應當知道這個聚合體只有這個大種，沒有其他的。或者有的聚合體只有一個大種，或者有兩個大種，或者乃至一切大種。所造色也是這樣。如果在這個聚合體中，這個所造色可以被觀察到，應當知道這個聚合體只有這個所造色，沒有其他的。或者有的聚合體只有一個所造色，或者有兩個所造色，或者乃至多個所造色，隨其所應。
又說粗大的聚合色是由極微（paramāṇu，最小的物質單位）聚集而成的。應當知道這裡極微沒有實體，只是通過覺慧（buddhi，智慧）漸漸分析，細分損減，乃至可以分析的邊際。就以這個邊際建立極微，爲了遣除一合的妄想，又爲了悟入所有色都不是真實的。
其次，苦法略有八種差別，即有廣大不寂靜苦，有寂靜苦，有寂靜不寂靜苦，有中不寂靜苦，有微薄不寂靜苦，有微薄寂靜苦，有極微薄寂靜苦，有非苦似苦住大寂靜。什麼是廣大不寂靜苦？指生在欲界（kāmadhātu，慾望界）而未曾積集諸善根的人。什麼是寂靜苦？指已經生起順解脫分善根的人。什麼是寂靜不寂靜苦？指已經通過世間道（laukikamārga，世俗之道）離欲並種下善根的人。什麼叫做中不寂靜苦？指生在**，遠離順解
【English Translation】 English version: Generally, there is attachment to the notions of 'I' (ātman, soul) and 'mine' (ātmanīya, belonging to the soul). Therefore, both the attachment to 'I' and 'mine' must be abandoned.
Earlier, it was said that impermanence refers to all things arising and ceasing in an instant. How is this known? Just as the mind and mental activities (caitta, mental events) are momentary, it should be known that form (rūpa, material phenomena) and other things are also momentary. Because the mind grasps them, is equivalent to the mind being unstable, changes with the mind, is what the mind relies on, arises from the increase of the mind, and turns freely with the mind. Moreover, in the final stage, decay can be observed. Because after arising, it does not depend on external conditions and naturally decays. Therefore, it should be observed that form and other things also perish moment by moment.
As the World-Honored One said: 'All form is either the four great elements (mahābhūta, earth, water, fire, wind) or what is made by the four great elements.' According to what meaning is this said? It is said according to the meaning of allowing intention, saying that they are in the same place. Existing based on this is the meaning of being made. If, in this aggregate, this great element can be observed, it should be known that this aggregate only has this great element and no others. Or some aggregates have only one great element, or two great elements, or even all great elements. The same is true for derived form. If, in this aggregate, this derived form can be observed, it should be known that this aggregate only has this derived form and no others. Or some aggregates have only one derived form, or two derived forms, or even many derived forms, as appropriate.
It is also said that coarse aggregates of form are formed by the accumulation of ultimate particles (paramāṇu, the smallest unit of matter). It should be known that here the ultimate particle has no substance, but is gradually analyzed, finely divided, and reduced by discerning wisdom (buddhi, intelligence), even to the limit of what can be analyzed. The ultimate particle is established at this limit, in order to dispel the delusion of oneness, and also to realize that all form is not real.
Furthermore, the Dharma of suffering has roughly eight kinds of distinctions, namely, there is vast non-peaceful suffering, there is peaceful suffering, there is peaceful and non-peaceful suffering, there is medium non-peaceful suffering, there is slight non-peaceful suffering, there is slight peaceful suffering, there is extremely slight peaceful suffering, and there is non-suffering resembling suffering abiding in great peace. What is vast non-peaceful suffering? It refers to those born in the desire realm (kāmadhātu, desire realm) who have never accumulated roots of virtue. What is peaceful suffering? It refers to those who have already generated roots of virtue conducive to liberation. What is peaceful and non-peaceful suffering? It refers to those who have already separated from desire through the worldly path (laukikamārga, mundane path) and planted roots of virtue. What is called medium non-peaceful suffering? It refers to those born in the ** realm, separated from conducive
脫分者。云何微薄不寂靜苦。謂生無色界遠離順解脫分者。云何微薄寂靜苦。謂諸有學。云何極微薄寂靜苦。謂諸無學命根住緣六處。云何非苦似苦住大寂靜。謂已得究竟菩薩摩訶薩等。乘大悲願力故生諸有中。複次前說死苦。死有三種。謂或善心死。或不善心死。或無記心死。善心死者。謂于明利心現行位。或由自善根力所持故。或由他所引攝故。發起善心趣命終位。不善心死者。謂亦于明利心現行位。或由自不善根力所持故。或由他所引攝故。起不善心趣命終位。無記心死者。謂若於明利心現行位。若於不明利心現行位。或由闕二緣故。或由加行無功能故。起無記心趣命終位。
修凈行者臨命終位。于身下分先起冷觸。不凈行者臨命終位。于身上分先起冷觸。不凈行者中有生時。其相顯現如黑羊羔光。或如陰暗夜分。修凈行者中有生時。其相顯現如白練光。或如晴夜分。
又此中有在欲色界正受生位。亦從無色界命終后位。亦名意生健達縛等。極住七日或中夭。或時移轉。
住中有中。亦能集諸業。先串習力所引善等。思現行故。又能睹見同類有情。又中有形似當生處。又此中有所趣無礙。如具神通往來迅速。仍于生處有所拘礙。又此中有于所生處。如秤兩頭低昂道理。終沒結生時分亦爾。住
【現代漢語翻譯】 現代漢語譯本： 『脫分者』（脫離解脫分的人）。什麼是『微薄不寂靜苦』？指的是沒有遠離順解脫分（順應解脫的部分）的眾生所經歷的痛苦。 什麼是『微薄寂靜苦』？指的是那些還在修行的有學之人所經歷的痛苦。 什麼是『極微薄寂靜苦』？指的是那些已經證得阿羅漢果位的無學之人，他們的命根和維持生命的六處（眼、耳、鼻、舌、身、意）所經歷的痛苦。 什麼是『非苦似苦住大寂靜』？指的是那些已經獲得究竟成就的菩薩摩訶薩等，他們因為大悲願力的緣故，而再次投生到各個有情眾生之中所經歷的狀態。 此外，前面所說的死苦，死亡有三種情況：或者以善心而死，或者以不善心而死，或者以無記心而死。 以善心而死，指的是在明利的心識現行的時候，或者由於自身善根力量的保持，或者由於其他因素的引導和攝受，發起善心而趨向死亡。 以不善心而死，指的是也在明利的心識現行的時候，或者由於自身不善根力量的保持，或者由於其他因素的引導和攝受，生起不善心而趨向死亡。 以無記心而死，指的是或者在明利的心識現行的時候，或者在不明利的心識現行的時候，或者由於缺少上述兩種因緣，或者由於加行沒有功能，生起無記心而趨向死亡。 修習清凈行為的人在臨終的時候，身體的下半部分先開始出現冷觸的感覺；不修習清凈行為的人在臨終的時候，身體的上半部分先開始出現冷觸的感覺。 不修習清凈行為的人，其『中有』（中陰身）在產生的時候，其景象顯現出來就像黑色的羊羔的光芒，或者像陰暗的夜晚。 修習清凈行為的人，其『中有』在產生的時候，其景象顯現出來就像白色的絲綢的光芒，或者像晴朗的夜晚。 此外，這個『中有』，在想要受生到欲界的時候，也是從無色界命終之後的狀態。也叫做『意生』（意念所生）、『健達縛』（尋香，一種天神）等。最多停留七天，或者中途夭折，或者時間推移而轉生。 處於『中有』狀態時，也能積聚各種業力，因為先前串習的力量所引導的善等思念會再次現行。而且能夠看到同類的有情。 而且『中有』的形狀類似於將要投生的地方。而且這個『中有』所要前往的地方沒有阻礙，就像具有神通的人往來迅速一樣，但是仍然在將要投生的地方受到拘礙。 而且這個『中有』對於將要投生的地方，就像天平兩頭高低起伏的道理一樣，最終消失而結生的時候也是如此。處於『中有』狀態。
【English Translation】 English version: 'Those who have fallen away' (those who have fallen away from the path to liberation). What is 'slight, unpeaceful suffering'? It refers to the suffering experienced by beings who have not distanced themselves from the factors conducive to liberation (the parts that accord with liberation). What is 'slight, peaceful suffering'? It refers to the suffering experienced by those who are still learning, the 'śaikṣas' (learners). What is 'extremely slight, peaceful suffering'? It refers to the suffering experienced by those who have completed their learning, the 'arhats' (non-learners), concerning their life force and the six sense bases (eye, ear, nose, tongue, body, mind) that sustain life. What is 'not suffering but resembling suffering, abiding in great peace'? It refers to the state of Bodhisattva-Mahāsattvas (great beings) who have attained ultimate accomplishment, who, due to the power of their great compassion and vows, are born again into various realms of sentient beings. Furthermore, regarding the suffering of death mentioned earlier, there are three types of death: death with a wholesome mind, death with an unwholesome mind, and death with a neutral mind. Death with a wholesome mind refers to the state when a clear and bright consciousness is present, either due to the sustaining power of one's own wholesome roots, or due to the guidance and influence of others, giving rise to a wholesome mind as one approaches death. Death with an unwholesome mind refers to the state when a clear and bright consciousness is also present, either due to the sustaining power of one's own unwholesome roots, or due to the guidance and influence of others, giving rise to an unwholesome mind as one approaches death. Death with a neutral mind refers to the state when either a clear and bright consciousness is present, or when an unclear and dim consciousness is present, either due to the lack of the above two conditions, or due to the ineffectiveness of effort, giving rise to a neutral mind as one approaches death. For those who cultivate pure conduct, at the time of death, the lower part of the body begins to feel cold first; for those who do not cultivate pure conduct, at the time of death, the upper part of the body begins to feel cold first. For those who do not cultivate pure conduct, when the 'antarābhava' (intermediate state) arises, its appearance is like the light of a black lamb, or like a dark night. For those who cultivate pure conduct, when the 'antarābhava' arises, its appearance is like the light of white silk, or like a clear night. Moreover, this 'antarābhava', when desiring to be born into the desire realm, is also the state after death from the formless realm. It is also called 'manomaya' (mind-made), 'gandharva' (a celestial musician) and so on. It stays for a maximum of seven days, or dies prematurely, or transmigrates after a period of time. While in the 'antarābhava' state, one can also accumulate various karmas, because the wholesome thoughts, etc., guided by the power of previous habitual tendencies, will manifest again. And one can see sentient beings of the same kind. Moreover, the form of the 'antarābhava' resembles the place where it will be born. And the place where this 'antarābhava' goes is unobstructed, just like someone with supernatural powers traveling quickly, but it is still constrained by the place where it will be born. Moreover, the 'antarābhava' in relation to the place of rebirth is like the principle of the rise and fall of the two ends of a scale, and the same is true when it finally disappears and takes rebirth. Being in the 'antarābhava' state.
中有中於所生處發起貪愛。亦用余煩惱為緣助。此中有身與貪俱滅。羯邏藍身與識俱生。此唯是異熟。自此已后根漸生長。如緣起中說。於四生類或受卵生。或受胎生。或受濕生。或受化生。
大乘阿毗達磨集論卷第三 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
大乘阿毗達磨集論卷第四
無著菩薩造
三藏法師玄奘奉 詔譯
抉擇分中諦品第一之二
云何集諦。謂諸煩惱及煩惱增上所生諸業。俱說名集諦。然薄伽梵隨最勝說。若愛若後有愛。若喜貪俱行愛。若彼彼喜樂愛。是名集諦。言最勝者是遍行義。由愛具有六遍行義。是故最勝。何等為六。一事遍行。二位遍行。三世遍行。四界遍行。五求遍行。六種遍行。
云何煩惱。謂由數故相故緣起故境界故相應故差別故邪行故界故眾故斷故。觀諸煩惱。
何等數故。謂或六或十六。謂貪瞋慢無明疑。見十謂前五見又分五。謂薩迦耶見邊執見邪見見取戒禁取。
何等相故。謂若法生時相不寂靜。由此生故身心相續不寂靜轉。是煩惱相。
何等緣起故。謂煩惱隨眠未永斷故。順煩惱法現在前故。不正思惟現前起故。如是煩惱方乃得生。是名緣起。
何等境界故。謂一切煩惱還用
{ "translations": [ "現代漢語譯本：\n\n在中有（bardo，指死亡到再生的過渡期）狀態中，對於將要投生的地方生起貪愛。也利用其他的煩惱作為輔助的因緣。此時，中有身（bardo body）與貪愛一同滅去，羯邏藍（kalala，指受精卵最初的凝結狀態）身與識一同產生。這僅僅是異熟果（vipaka，指業力的成熟結果）。從此以後，根（indriya，指感覺器官）逐漸生長，正如緣起（pratītyasamutpāda，指相互依存的產生）中所說的那樣。於四種生類中，或者承受卵生（andaja，從卵中出生），或者承受胎生（jarāyuja，從子宮中出生），或者承受濕生（saṃsvedaja，從濕氣中出生），或者承受化生（upapāduka，無所依託，忽然出現）。\n\n《大乘阿毗達磨集論》卷第三\n大正藏第 31 冊 No. 1605 《大乘阿毗達磨集論》\n\n\n《大乘阿毗達磨集論》卷第四\n\n無著菩薩 造\n\n三藏法師玄奘 奉 詔譯\n\n抉擇分中諦品第一之二\n\n什麼是集諦（samudaya-satya，指苦的根源）？是指各種煩惱（klesha，指使人迷惑和痛苦的精神狀態）以及由煩惱增上而產生的各種業（karma，指行為和其後果）。總的來說，都叫做集諦。然而，薄伽梵（Bhagavan，指佛）隨順最殊勝的意義而說：無論是愛（trsna，指渴求），還是後有愛（指對未來存在的渴求），無論是與喜貪俱行的愛，還是對種種喜樂的愛，都叫做集諦。所說的『最殊勝』，是指遍行的意義。由於愛具有六種遍行義，所以是最殊勝的。哪六種呢？一是事遍行，二是位遍行，三是世遍行，四是界遍行，五是求遍行，六是種遍行。\n\n什麼是煩惱？是指通過數量、相狀、緣起、境界、相應、差別、邪行、界限、聚合、斷除等方面來觀察各種煩惱。\n\n什麼是數量方面的原因？是指或者六種，或者十六種。六種是指貪（raga，指貪婪）、嗔（dvesha，指憎恨）、慢（mana，指傲慢）、無明（avidya，指無知）、疑（vicikitsa，指懷疑），見（drsti，指錯誤的觀點）有十種，是指前面的五種見又分為五種。這五種是薩迦耶見（satkayadrsti，指認為五蘊為真實自我的觀點）、邊執見（antagrahadrsti，指執著于極端觀點的見解）、邪見（mithyadrsti，指否定因果的見解）、見取（drstiparāmarsa，指執著于自己錯誤見解的觀點）、戒禁取（silavrataparāmarsa，指執著于不正確的戒律和禁忌）。\n\n什麼是相狀方面的原因？是指如果某種法生起時，其相狀是不寂靜的。由於這種法生起，導致身心相續不斷地不寂靜地運轉。這就是煩惱的相狀。\n\n什麼是緣起方面的原因？是指由於煩惱的隨眠（anusaya，指潛在的煩惱）沒有被永遠斷除，順應煩惱的法現在顯現，不正思惟（ayonisomanasikara，指不正確的思考方式）現在生起。像這樣，煩惱才得以產生。這叫做緣起。\n\n什麼是境界方面的原因？是指一切煩惱都還用", "English_translations": [ "English version:\n\nIn the intermediate state (bardo), craving arises for the place where one will be born. Other afflictions are also used as auxiliary conditions. At this time, the intermediate body (bardo body) and craving cease together, and the kalala (the initial coagulation state of the fertilized egg) body and consciousness arise together. This is solely a result of maturation (vipaka). From then on, the faculties (indriya) gradually grow, as described in dependent origination (pratītyasamutpāda). Among the four types of birth, one either undergoes egg-birth (andaja), womb-birth (jarāyuja), moisture-birth (saṃsvedaja), or spontaneous birth (upapāduka).\n\n《Abhidharma-samuccaya》 Volume 3\nT. 31, No. 1605 《Abhidharma-samuccaya》\n\n\n《Abhidharma-samuccaya》 Volume 4\n\nBy Bodhisattva Asanga\n\nTranslated under Imperial Order by Tripitaka Master Xuanzang\n\nThe First of the Truths Chapter in the Definitive Division, Part Two\n\nWhat is the truth of the origin (samudaya-satya)? It refers to all afflictions (klesha) and all actions (karma) arising from the increase of afflictions. Generally, these are called the truth of the origin. However, the Blessed One (Bhagavan) speaks according to the most excellent meaning: whether it is craving (trsna), craving for future existence, craving accompanied by delight and attachment, or craving for various delights and pleasures, all are called the truth of the origin. The term 'most excellent' refers to the meaning of pervasiveness. Because craving possesses six pervasive meanings, it is the most excellent. What are the six? First, pervasiveness of object; second, pervasiveness of position; third, pervasiveness of time; fourth, pervasiveness of realm; fifth, pervasiveness of seeking; sixth, pervasiveness of kind.\n\nWhat are afflictions? It refers to observing the various afflictions through the aspects of number, characteristic, origination, object, association, distinction, wrong conduct, realm, aggregation, and cessation.\n\nWhat is the aspect of number? It refers to either six or sixteen. The six are greed (raga), hatred (dvesha), pride (mana), ignorance (avidya), and doubt (vicikitsa). The ten types of views (drsti) are the previous five views further divided into five. These five are the view of a real self (satkayadrsti), the view of holding to extremes (antagrahadrsti), wrong view (mithyadrsti), the view of holding to one's views (drstiparāmarsa), and the view of holding to precepts and vows (silavrataparāmarsa).\n\nWhat is the aspect of characteristic? It refers to when a dharma arises, its characteristic is not peaceful. Because of the arising of this dharma, the continuum of body and mind turns unpeacefully. This is the characteristic of affliction.\n\nWhat is the aspect of origination? It refers to because the latent afflictions (anusaya) have not been permanently severed, the dharmas that accord with afflictions manifest, and incorrect thinking (ayonisomanasikara) arises. In this way, afflictions are able to arise. This is called origination.\n\nWhat is the aspect of object? It refers to all afflictions still use" ] }
一切煩惱為所緣境。及緣諸煩惱事。又欲界煩惱除無明見疑。余不能緣上地為境。上地諸煩惱不能緣下地為境。已離彼地欲故。又緣滅道諦諸煩惱。不能親緣滅道為境。唯由依彼妄起分別說為所緣。又煩惱有二種。謂緣無事及緣有事。緣無事者。謂見及見相應法。所餘煩惱名緣有事。
何等相應故。謂貪不與瞋相應。如瞋疑亦爾。余皆得相應。如貪瞋亦爾。謂瞋不與貪慢見相應。慢不與瞋疑相應。無明有二種。一一切煩惱相應無明。二不共無明。不共無明者。謂于諦無智。見不與瞋疑相應。疑不與貪慢見相應。忿等隨煩惱更互不相應。無慚無愧於一切不善品中恒共相應。惛沉掉舉不信懈怠放逸。於一切染污品中恒共相應。
何等差別故。謂諸煩惱依種種義立種種門差別。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諍熾然稠林拘礙等。
結有幾種。云何結。何處結耶。結有九種。謂愛結恚結慢結無明結見結取結疑結嫉結慳結。
愛結者。謂三界貪愛結所繫故不厭三界。由不厭故廣行不善不行諸善。由此能招未來世苦。與苦相應。
恚結者。謂于有情苦及順苦法心有損害。恚結所繫故。于恚境相心不棄捨。不棄捨故廣行不善不行諸善。由此能招未來世苦。與苦相應
【現代漢語翻譯】 現代漢語譯本： 一切煩惱都以所緣境（ālambana，對像）以及與煩惱相關的事物為條件產生。並且，欲界的煩惱，除了無明（avidyā，無知）、見（dṛṣṭi，錯誤的見解）和疑（vicikitsā，懷疑）之外，其餘的煩惱不能以上地（更高的禪定層次）為對象。上地的各種煩惱也不能以下地為對象，因為已經離開了對下地的慾望。此外，緣于滅諦（nirōdha-satya，寂滅的真理）和道諦（mārga-satya，通往寂滅的道路的真理）的各種煩惱，不能直接以滅諦和道諦為對象，只是依靠對它們的虛妄分別，才說它們是所緣境。另外，煩惱有兩種，即緣無事和緣有事。緣無事是指見以及與見相應的法（dharma，事物、法則），其餘的煩惱稱為緣有事。
哪些煩惱是相應的呢？貪（rāga，貪慾）不與瞋（dveṣa，嗔恨）相應，如同瞋與疑一樣。其餘的煩惱都可以相應，如同貪與瞋一樣。也就是說，瞋不與貪、慢（māna，傲慢）、見相應。慢不與瞋、疑相應。無明有兩種，一種是與一切煩惱相應的無明，另一種是不共無明。不共無明是指對於四聖諦（catvāri āryasatyāni，佛教的基本教義）的無知。見不與瞋、疑相應。忿（krodha，憤怒）等隨煩惱（upakleśa，次要的煩惱）之間互不相應。無慚（āhrīkya，不知羞恥）和無愧（anapatrāpya，不覺羞恥）在一切不善品（akuśala，不善的事物）中總是共同相應。惛沉（styāna，精神萎靡）、掉舉（auddhatya，精神散亂）、不信（āśraddhya，不相信）、懈怠（kausīdya，懶惰）、放逸（pramāda，放縱）在一切染污品（saṃkleśa，染污的事物）中總是共同相應。
因為什麼差別呢？各種煩惱依據種種意義，建立種種門類差別，即結（bandhana，束縛）、縛（bandhana，捆綁）、隨眠（anuśaya，潛在的煩惱）、隨煩惱、纏（paryavasthāna，纏繞）、暴流（ogha，猛烈的洪流）、軛（yoga，束縛）、取（upādāna，執取）、系（bandhana，繫縛）、蓋（āvaraṇa，覆蓋）、株杌（stambha，樹樁）、垢（mala，污垢）、燒（dāha，燃燒）、害（vihiṃsā，傷害）、箭（śalya，箭矢）、所有惡行（sarva duḥkṛta，一切惡行）、漏（āsrava，煩惱的泄漏）、匱（dainya，匱乏）、熱惱（paridāha，熱惱）、諍（vivāda，爭論）、熾然（ujjvalana，熾熱燃燒）、稠林（saṃghāta，茂密的森林）、拘礙（pratigha，阻礙）等。
結有幾種？什麼是結？在何處結縛？結有九種，即愛結（rāga-bandhana，貪愛之結）、恚結（dveṣa-bandhana，嗔恨之結）、慢結（māna-bandhana，傲慢之結）、無明結（avidyā-bandhana，無明之結）、見結（dṛṣṭi-bandhana，邪見之結）、取結（upādāna-bandhana，執取之結）、疑結（vicikitsā-bandhana，懷疑之結）、嫉結（īrṣyā-bandhana，嫉妒之結）、慳結（mātsarya-bandhana，吝嗇之結）。
愛結是指，由於被三界（trayo dhātavaḥ，欲界、色界、無色界）的貪愛所束縛，所以不厭離三界。由於不厭離，所以廣泛地做各種不善之事，不做各種善事。由此能夠招感未來世的痛苦，與痛苦相應。
恚結是指，對於有情（sattva，眾生）的痛苦以及順應痛苦的事物，心中產生損害的想法。由於被恚結所束縛，所以對於嗔恨的對象不捨棄。由於不捨棄，所以廣泛地做各種不善之事，不做各種善事。由此能夠招感未來世的痛苦，與痛苦相應。
【English Translation】 English version: All afflictions arise based on conditioned objects (ālambana) and things related to those afflictions. Furthermore, afflictions of the Desire Realm (Kāmadhātu), except for ignorance (avidyā), views (dṛṣṭi), and doubt (vicikitsā), cannot take higher realms as their objects. Afflictions of higher realms cannot take lower realms as their objects because one has already abandoned desire for the lower realms. Moreover, afflictions that arise in relation to the cessation of suffering (nirōdha-satya) and the path to cessation (mārga-satya) cannot directly take cessation and the path as their objects; it is only through false discriminations based on them that they are said to be conditioned objects. Additionally, there are two types of afflictions: those that arise in relation to non-existent things and those that arise in relation to existent things. Those that arise in relation to non-existent things are views and the mental factors associated with views. The remaining afflictions are called those that arise in relation to existent things.
Which afflictions are associated with each other? Greed (rāga) is not associated with hatred (dveṣa), just as hatred is not associated with doubt. The remaining afflictions can be associated with each other, just as greed and hatred are. That is to say, hatred is not associated with greed, pride (māna), or views. Pride is not associated with hatred or doubt. Ignorance is of two types: ignorance associated with all afflictions and unshared ignorance. Unshared ignorance refers to ignorance regarding the Four Noble Truths (catvāri āryasatyāni). Views are not associated with hatred or doubt. Anger (krodha) and other secondary afflictions (upakleśa) are not associated with each other. Shamelessness (āhrīkya) and lack of embarrassment (anapatrāpya) are always associated with all unwholesome qualities (akuśala). Lethargy (styāna), excitement (auddhatya), lack of faith (āśraddhya), laziness (kausīdya), and carelessness (pramāda) are always associated with all defiled qualities (saṃkleśa).
What are the differences? Various afflictions are established with various categories based on various meanings, namely, bonds (bandhana), fetters (bandhana), latent tendencies (anuśaya), secondary afflictions, entanglements (paryavasthāna), floods (ogha), yokes (yoga), grasping (upādāna), ties (bandhana), hindrances (āvaraṇa), stumps (stambha), stains (mala), burning (dāha), harm (vihiṃsā), arrows (śalya), all evil deeds (sarva duḥkṛta), outflows (āsrava), poverty (dainya), torment (paridāha), strife (vivāda), blazing (ujjvalana), thickets (saṃghāta), obstructions (pratigha), and so on.
How many kinds of bonds are there? What are bonds? Where are they bound? There are nine kinds of bonds, namely, the bond of attachment (rāga-bandhana), the bond of hatred (dveṣa-bandhana), the bond of pride (māna-bandhana), the bond of ignorance (avidyā-bandhana), the bond of views (dṛṣṭi-bandhana), the bond of grasping (upādāna-bandhana), the bond of doubt (vicikitsā-bandhana), the bond of jealousy (īrṣyā-bandhana), and the bond of stinginess (mātsarya-bandhana).
The bond of attachment refers to being bound by attachment to the three realms (trayo dhātavaḥ), thus not being averse to the three realms. Because of not being averse, one extensively engages in various unwholesome actions and does not engage in various wholesome actions. By this, one is able to attract suffering in future lives, being associated with suffering.
The bond of hatred refers to having harmful thoughts towards the suffering of sentient beings (sattva) and things that accord with suffering. Because of being bound by the bond of hatred, one does not abandon the object of hatred. Because of not abandoning, one extensively engages in various unwholesome actions and does not engage in various wholesome actions. By this, one is able to attract suffering in future lives, being associated with suffering.
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慢結者。即七慢。謂慢過慢慢過慢我慢增上慢下劣慢邪慢。慢者。謂于下劣計己為勝。或於不相似計己相似。心舉為性。過慢者。謂于相似計己為勝。或復于勝計己相似。心舉為性。慢過慢者。謂于勝己計己為勝。心舉為性。我慢者。謂於五取蘊觀我我所。心舉為性。增上慢者。謂于未得上勝證法。計己已得上勝證法。心舉為性。下劣慢者。謂于多分勝計己少分劣。心舉為性。邪慢者。謂實無德計己有德。心舉為性。慢結所繫故。於我我所不能了。知不了知故執我我所。廣行不善不行諸善。由此能招未來世苦。與苦相應。
無明結者。謂三界無智無明結所繫故。于苦法集法不能解了。不解了故廣行不善不行諸善。由此能招未來世苦。與苦相應。
見結者。即三見。謂薩迦耶見邊執見邪見。見結所繫故。于邪出離妄計追求妄興執著。于邪出離妄執著已。廣行不善不行諸善。由此能招未來世苦。與苦相應。
取結者。謂見取戒禁取。取結所繫故。于邪出離方便妄計執著。以妄執著邪出離方便故。廣行不善不行諸善。由此能招未來世苦。與苦相應。
疑結者。謂于諦猶豫。疑結所繫故。于佛法僧寶妄生疑惑。以疑惑故於三寶所不修正行。以於三寶所不修正行故。廣行不善不行諸善。由此
【現代漢語翻譯】 現代漢語譯本
慢結（Māna-samyojana）：即七慢。包括慢（māna）、過慢（atimāna）、慢慢過慢（mānātimāna）、我慢（asmimāna）、增上慢（adhimāna）、下劣慢（ūnamāna）、邪慢（micchāmāna）。慢，是指對於不如自己的人，認為自己勝過他們；或者對於和自己不相似的人，認為自己和他們相似，以內心高舉為特性。過慢，是指對於和自己相似的人，認為自己勝過他們；或者對於勝過自己的人，認為自己和他們相似，以內心高舉為特性。慢慢過慢，是指對於勝過自己的人，認為自己勝過他們，以內心高舉為特性。我慢，是指對於五取蘊（pañcupādānakkhandha）觀察為『我』（atta）和『我所』（attaniya），以內心高舉為特性。增上慢，是指對於尚未獲得的殊勝證法，認為自己已經獲得殊勝證法，以內心高舉為特性。下劣慢，是指對於大部分勝過自己的人，認為自己只有少部分不如他們，以內心高舉為特性。邪慢，是指實際上沒有功德，卻認為自己有功德，以內心高舉為特性。由於被慢結所束縛，所以不能了知『我』和『我所』，因為不了知，所以執著『我』和『我所』，廣泛地做不善的事情，不做諸多的善事，由此能夠招感未來世的痛苦，與痛苦相應。 無明結（Avijjā-samyojana）：是指三界（trailokya）的無智。由於被無明結所束縛，所以對於苦法（dukkha-dhamma）和集法（samudaya-dhamma）不能理解明瞭。因為不能理解明瞭，所以廣泛地做不善的事情，不做諸多的善事，由此能夠招感未來世的痛苦，與痛苦相應。 見結（Diṭṭhi-samyojana）：即三種見。包括薩迦耶見（sakkāya-diṭṭhi）、邊執見（antagāhika-diṭṭhi）、邪見（micchā-diṭṭhi）。由於被見結所束縛，所以對於錯誤的出離之道妄加追求，錯誤地產生執著。因為錯誤地執著于錯誤的出離之道，所以廣泛地做不善的事情，不做諸多的善事，由此能夠招感未來世的痛苦，與痛苦相應。 取結（Upādāna-samyojana）：是指見取（diṭṭhupādāna）和戒禁取（sīlabbatupādāna）。由於被取結所束縛，所以對於錯誤的出離方便妄加執著。因為錯誤地執著于錯誤的出離方便，所以廣泛地做不善的事情，不做諸多的善事，由此能夠招感未來世的痛苦，與痛苦相應。 疑結（Vicikicchā-samyojana）：是指對於真諦（satya）猶豫不決。由於被疑結所束縛，所以對於佛（Buddha）、法（Dharma）、僧（Sangha）三寶妄生疑惑。因為產生疑惑，所以對於三寶不修正確的修行。因為對於三寶不修正確的修行，所以廣泛地做不善的事情，不做諸多的善事，由此
【English Translation】 English version
Māna-samyojana (The bond of conceit): This refers to the seven types of conceit, namely: māna (conceit), atimāna (over-conceit), mānātimāna (conceit-over-conceit), asmimāna (the 'I am' conceit), adhimāna (false conceit), ūnamāna (humility-conceit), and micchāmāna (wrong conceit). Māna (conceit) means considering oneself superior to those who are inferior, or considering oneself similar to those who are dissimilar, with the characteristic of mental elevation. Atimāna (over-conceit) means considering oneself superior to those who are similar, or considering oneself similar to those who are superior, with the characteristic of mental elevation. Mānātimāna (conceit-over-conceit) means considering oneself superior to those who are superior, with the characteristic of mental elevation. Asmimāna (the 'I am' conceit) means viewing the five aggregates subject to clinging (pañcupādānakkhandha) as 'I' (atta) and 'mine' (attaniya), with the characteristic of mental elevation. Adhimāna (false conceit) means considering oneself to have attained superior qualities of realization that one has not yet attained, with the characteristic of mental elevation. Ūnamāna (humility-conceit) means considering oneself only slightly inferior to those who are largely superior, with the characteristic of mental elevation. Micchāmāna (wrong conceit) means considering oneself to possess virtues that one does not actually possess, with the characteristic of mental elevation. Because one is bound by the bond of conceit, one cannot understand 'I' and 'mine'. Because one does not understand, one clings to 'I' and 'mine', extensively engages in unwholesome actions, and does not perform wholesome actions. As a result, one can attract suffering in future lives, and is associated with suffering.
Avijjā-samyojana (The bond of ignorance): This refers to the lack of wisdom in the three realms (trailokya). Because one is bound by the bond of ignorance, one cannot understand the law of suffering (dukkha-dhamma) and the law of arising (samudaya-dhamma). Because one does not understand, one extensively engages in unwholesome actions, and does not perform wholesome actions. As a result, one can attract suffering in future lives, and is associated with suffering.
Diṭṭhi-samyojana (The bond of views): This refers to the three views, namely: sakkāya-diṭṭhi (personality belief), antagāhika-diṭṭhi (belief in extremes), and micchā-diṭṭhi (wrong view). Because one is bound by the bond of views, one wrongly seeks after false paths to liberation and wrongly develops attachment. Because one wrongly clings to false paths to liberation, one extensively engages in unwholesome actions, and does not perform wholesome actions. As a result, one can attract suffering in future lives, and is associated with suffering.
Upādāna-samyojana (The bond of clinging): This refers to diṭṭhupādāna (clinging to views) and sīlabbatupādāna (clinging to rites and rituals). Because one is bound by the bond of clinging, one wrongly clings to false means of liberation. Because one wrongly clings to false means of liberation, one extensively engages in unwholesome actions, and does not perform wholesome actions. As a result, one can attract suffering in future lives, and is associated with suffering.
Vicikicchā-samyojana (The bond of doubt): This refers to hesitation regarding the truth (satya). Because one is bound by the bond of doubt, one wrongly doubts the Triple Gem (triratna) of the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha). Because one doubts, one does not practice correctly towards the Triple Gem. Because one does not practice correctly towards the Triple Gem, one extensively
能招未來世苦。與苦相應。
嫉結者。謂耽著利養不耐他榮發起心妒。嫉結所繫故。愛重利養不尊敬法。重利養故。廣行不善不行諸善。由此能招未來世苦。與苦相應。
慳結者。謂耽著利養于資生具其心吝惜。慳結所繫故。愛重畜積不尊遠離重畜積故。廣行不善不行諸善。由此能招未來世苦。與苦相應。
縛有三種。謂貪縛瞋縛癡縛。由貪縛故縛諸有情令處壞苦。由瞋縛故縛諸有情令處苦苦。由癡縛故縛諸有情令處行苦。又依貪瞋癡故。于善加行不得自在。故名為縛。
隨眠有七。謂欲愛隨眠瞋恚隨眠有愛隨眠慢隨眠無明隨眠見隨眠疑隨眠。欲愛隨眠者。謂欲貪品粗重。瞋恚隨眠者。謂瞋恚品粗重。有愛隨眠者。謂色無色貪品粗重。慢隨眠者。謂慢品粗重。無明隨眠者。謂無明品粗重。見隨眠者。謂見品粗重。疑隨眠者。謂疑品粗重。若未離欲求者。由欲愛瞋恚隨眠之所隨增。未離有求者。由有愛隨眠之所隨增。未離邪梵行求者。由慢無明見。疑隨眠之所隨增。由彼眾生得少對治便生憍慢。愚于聖諦。虛妄計度外邪解脫解脫方便。于佛聖教正法毗柰耶中。猶豫疑惑。
隨煩惱者。謂所有諸煩惱皆是隨煩惱。有隨煩惱非煩惱。謂除煩惱。所餘染污行蘊所攝一切心所法。此復云何。謂除
【現代漢語翻譯】 現代漢語譯本：能招感未來世的痛苦，與痛苦相應。
嫉結（嫉妒的束縛）是指，貪戀利養，不能忍受他人榮耀，從而生起嫉妒之心。由於被嫉結所束縛，所以看重利養而不尊敬佛法。因為看重利養，所以廣泛地做不善之事，而不做各種善事。由此能招感未來世的痛苦，與痛苦相應。
慳結（吝嗇的束縛）是指，貪戀利養，對於生活所需的資生之物，內心吝惜。由於被慳結所束縛，所以看重積蓄而不尊重遠離（物質）。因為看重積蓄，所以廣泛地做不善之事，而不做各種善事。由此能招感未來世的痛苦，與痛苦相應。
縛有三種，即貪縛、瞋縛、癡縛。由於貪縛的緣故，束縛有情眾生，使他們處於壞苦之中。由於瞋縛的緣故，束縛有情眾生，使他們處於苦苦之中。由於癡縛的緣故，束縛有情眾生，使他們處於行苦之中。又因為依賴貪、瞋、癡的緣故，對於行善不能自在，所以稱為縛。
隨眠有七種，即欲愛隨眠、瞋恚隨眠、有愛隨眠、慢隨眠、無明隨眠、見隨眠、疑隨眠。欲愛隨眠是指，對於欲貪的粗重煩惱。瞋恚隨眠是指，對於瞋恚的粗重煩惱。有愛隨眠是指，對於色界和無色界的貪的粗重煩惱。慢隨眠是指，對於慢的粗重煩惱。無明隨眠是指，對於無明的粗重煩惱。見隨眠是指，對於各種見解的粗重煩惱。疑隨眠是指，對於疑惑的粗重煩惱。如果還沒有脫離對欲的追求，就會被欲愛和瞋恚隨眠所增長。還沒有脫離對存在的追求，就會被有愛隨眠所增長。還沒有脫離對邪梵行的追求，就會被慢、無明、見、疑隨眠所增長。因為這些眾生得到少許的對治，便會生起憍慢之心，愚昧於四聖諦，虛妄地計度外道的邪解脫和解脫方便，對於佛陀的聖教、正法和毗柰耶（戒律）中，猶豫疑惑。
隨煩惱是指，所有各種煩惱都是隨煩惱。有些是隨煩惱但不是煩惱，是指除了煩惱之外，其餘染污的行蘊所包含的一切心所法。這些又是什麼呢？是指除了...
【English Translation】 English version: It can bring about suffering in future lives, corresponding to suffering.
'Jealousy Knot' refers to being attached to gains and offerings, unable to bear the glory of others, thus giving rise to jealousy. Being bound by the jealousy knot, one values gains and offerings and does not respect the Dharma. Because one values gains and offerings, one extensively engages in unwholesome deeds and does not perform wholesome deeds. Hence, it can bring about suffering in future lives, corresponding to suffering.
'Stinginess Knot' refers to being attached to gains and offerings, being stingy in one's heart towards the necessities of life. Being bound by the stinginess knot, one values accumulation and does not respect detachment. Because one values accumulation, one extensively engages in unwholesome deeds and does not perform wholesome deeds. Hence, it can bring about suffering in future lives, corresponding to suffering.
There are three kinds of bonds: the bond of greed, the bond of anger, and the bond of delusion. Due to the bond of greed, sentient beings are bound, causing them to be in the suffering of change (viparinama-dukkha). Due to the bond of anger, sentient beings are bound, causing them to be in the suffering of suffering (dukkha-dukkha). Due to the bond of delusion, sentient beings are bound, causing them to be in the suffering of conditioned existence (sankhara-dukkha). Furthermore, because of relying on greed, anger, and delusion, one is not free to engage in wholesome actions, hence it is called a bond.
There are seven latent tendencies (anusaya): the latent tendency of desire-attachment (kama-raga-anusaya), the latent tendency of anger (krodha-anusaya), the latent tendency of attachment to existence (bhava-raga-anusaya), the latent tendency of pride (mana-anusaya), the latent tendency of ignorance (avidya-anusaya), the latent tendency of views (drsti-anusaya), and the latent tendency of doubt (vicikitsa-anusaya). The latent tendency of desire-attachment refers to the coarse and heavy defilements of desire-attachment. The latent tendency of anger refers to the coarse and heavy defilements of anger. The latent tendency of attachment to existence refers to the coarse and heavy defilements of attachment to the realms of form and formlessness. The latent tendency of pride refers to the coarse and heavy defilements of pride. The latent tendency of ignorance refers to the coarse and heavy defilements of ignorance. The latent tendency of views refers to the coarse and heavy defilements of views. The latent tendency of doubt refers to the coarse and heavy defilements of doubt. If one has not yet detached from the pursuit of desires, one will be increased by the latent tendencies of desire-attachment and anger. If one has not yet detached from the pursuit of existence, one will be increased by the latent tendency of attachment to existence. If one has not yet detached from the pursuit of wrong ascetic practices, one will be increased by the latent tendencies of pride, ignorance, views, and doubt. Because these beings obtain a little bit of antidote, they will give rise to arrogance, be ignorant of the Four Noble Truths (arya-satya), falsely speculate about external heretical liberation and the means of liberation, and hesitate and doubt in the Buddha's teachings, the true Dharma, and the Vinaya (discipline).
Secondary defilements (upaklesa) refer to all defilements that are secondary defilements. Some are secondary defilements but not defilements, referring to all mental factors included in the contaminated aggregate of formations (samskara-skandha) other than defilements. What are these? They are those apart from...
貪等六煩惱。所餘染污行蘊所攝忿等諸心所法。又貪瞋癡名隨煩惱。心所法由此隨煩惱隨惱於心。令不離染。令不解脫。令不斷障。故名隨煩惱。如世尊說。汝等長夜為貪瞋癡隨所惱亂心恒染污。
纏有八種。謂惛沉睡眠掉舉惡作嫉慳無慚無愧。數數增盛纏繞於心故名為纏。謂隨修習止舉舍相。及彼所依梵行等所攝凈尸羅時。纏繞於心。
暴流有四。謂欲暴流有暴流見暴流無明暴流。隨流漂鼓是暴流義。隨順雜染故。初是習欲求者。第二是習有求者。后二是習邪梵行求者。能依所依相應道理故。
軛有四種。謂欲軛有軛見軛無明軛。障礙離系是軛義。違背清凈故。此亦隨其次第習三求者相應現行。
取有四種。謂欲取見取戒禁取我語取。執取諍根執取後有。是取義所以者何。由貪著欲繫縛耽染為因。諸在家者更相鬥諍。此諍根本是第一取。由貪著見繫縛耽染為因。諸出家者更相鬥諍。此諍根本是后三取。六十二見趣。是見取。各別禁戒多分苦行。是戒禁取。彼所依止薩迦耶見。是我語取。由見取戒禁取。諸外道輩更相諍論。由我語取諸外道輩互無諍論。與正法者互有諍論。如是執著諍論根本。復能引取。後有苦異熟。故名為取。
繫有四種。謂貪慾身繫。瞋恚身繫戒禁取身繫。此實執
【現代漢語翻譯】 現代漢語譯本： 貪等六種煩惱（Kleshas，指使人產生痛苦的精神狀態）。其餘染污的行蘊（Samskara-skandha，構成經驗的心理因素）所包含的忿（Krodha，憤怒）等各種心所法（Caitasikas，心理活動）。此外，貪（Raga，貪婪）、嗔（Dvesha，憎恨）、癡（Moha，愚癡）被稱為隨煩惱（Upakleshas，較小的煩惱）。心所法因為這些隨煩惱而不斷困擾內心，使內心無法脫離染污，無法解脫，無法斷除障礙，所以被稱為隨煩惱。正如世尊（Bhagavan，佛陀）所說：『你們長久以來被貪、嗔、癡所困擾，內心總是被染污。』
纏（Paryavasthana，束縛）有八種，即惛沉（Styana，精神萎靡）、睡眠（Middha，昏睡）、掉舉（Auddhatya，心神不定）、惡作（Kaukritya，後悔）、嫉（Irshya，嫉妒）、慳（Matsarya，吝嗇）、無慚（Ahrikya，不知羞恥）、無愧（Anapatrapya，不覺羞愧）。這些煩惱不斷增長，纏繞內心，所以稱為纏。也就是說，當修習止（Samatha，止息）、舉（Vipassana，觀）、舍（Upeksha，捨棄）之相，以及依止這些修習的梵行（Brahmacarya，清凈行為）等所包含的清凈戒律時，這些煩惱會纏繞內心。
暴流（Ogha，激流）有四種，即欲暴流（Kama-ogha，慾望的激流）、有暴流（Bhava-ogha，存在的激流）、見暴流（Drishti-ogha，錯誤的見解的激流）、無明暴流（Avidya-ogha，無知的激流）。隨波逐流是暴流的含義，因為它順應雜染。第一種是追求慾望的人所習染的，第二種是追求存在的人所習染的，后兩種是追求邪梵行的人所習染的。這是因為能依（支持者）和所依（被支持者）之間的相應道理。
軛（Yoga，束縛）有四種，即欲軛（Kama-yoga，慾望的束縛）、有軛（Bhava-yoga，存在的束縛）、見軛（Drishti-yoga，錯誤的見解的束縛）、無明軛（Avidya-yoga，無知的束縛）。障礙解脫是軛的含義，因為它違背清凈。這些也分別與依次習染三種追求的人相應而現行。
取（Upadana，執取）有四種，即欲取（Kama-upadana，對慾望的執取）、見取（Drishti-upadana，對錯誤的見解的執取）、戒禁取（Shila-vrata-upadana，對戒律和禁忌的執取）、我語取（Atma-vada-upadana，對自我之說的執取）。執取是諍論的根源，執取後有（來世）。這是取的含義。為什麼這麼說呢？因為貪著慾望，被慾望束縛和耽染，導致在家人之間互相爭鬥。這種爭鬥的根本是第一種取（欲取）。因為貪著見解，被見解束縛和耽染，導致出家人之間互相爭鬥。這種爭鬥的根本是后三種取。六十二見趣（六十二種錯誤的見解）是見取。各種不同的禁戒和大部分的苦行是戒禁取。這些禁戒和苦行所依止的薩迦耶見（Satkayadrishti，對五蘊和合的身體的錯誤見解）是我語取。由於見取和戒禁取，各種外道互相爭論。由於我語取，各種外道之間沒有爭論，但是他們與正法（Saddharma，正確的佛法）的修行者之間有爭論。像這樣執著于爭論的根本，又能夠引取後有的痛苦異熟果報，所以稱為取。
系（Grantha，結縛）有四種，即貪慾身繫（Abhidhya-kaya-grantha，貪慾的身體結縛）、嗔恚身繫（Vyapada-kaya-grantha，嗔恚的身體結縛）、戒禁取身繫（Shila-vrata-paramarsa-kaya-grantha，對戒律和禁忌的執取的身體結縛）、此實執（Idam-satya-abhinivesha，對「這是真實的」的執著）
【English Translation】 English version: The six afflictions (Kleshas) are greed, etc. The remaining defiled mental formations (Samskara-skandha) include mental factors (Caitasikas) such as anger (Krodha). Furthermore, greed (Raga), hatred (Dvesha), and delusion (Moha) are called secondary afflictions (Upakleshas). These mental factors, due to these secondary afflictions, constantly trouble the mind, preventing it from being free from defilement, preventing liberation, and preventing the cessation of obstacles. Therefore, they are called secondary afflictions. As the Blessed One (Bhagavan, the Buddha) said, 'For a long time, you have been troubled by greed, hatred, and delusion, and your minds are constantly defiled.'
The entanglements (Paryavasthana) are eightfold: dullness (Styana), drowsiness (Middha), restlessness (Auddhatya), regret (Kaukritya), jealousy (Irshya), stinginess (Matsarya), shamelessness (Ahrikya), and lack of embarrassment (Anapatrapya). They constantly increase and entangle the mind, hence they are called entanglements. That is to say, when practicing the aspects of cessation (Samatha), insight (Vipassana), and equanimity (Upeksha), and when observing pure conduct (Brahmacarya) based on these practices, these entanglements bind the mind.
The floods (Ogha) are fourfold: the flood of desire (Kama-ogha), the flood of existence (Bhava-ogha), the flood of views (Drishti-ogha), and the flood of ignorance (Avidya-ogha). To drift along with the current is the meaning of flood, because it accords with defilement. The first is what those who seek desire are accustomed to, the second is what those who seek existence are accustomed to, and the last two are what those who seek wrong conduct are accustomed to. This is because of the corresponding principle between the supporter and the supported.
The yokes (Yoga) are fourfold: the yoke of desire (Kama-yoga), the yoke of existence (Bhava-yoga), the yoke of views (Drishti-yoga), and the yoke of ignorance (Avidya-yoga). Obstructing liberation is the meaning of yoke, because it opposes purity. These also manifest in accordance with those who are accustomed to the three kinds of seeking, in their respective order.
The graspings (Upadana) are fourfold: grasping at desire (Kama-upadana), grasping at views (Drishti-upadana), grasping at rules and vows (Shila-vrata-upadana), and grasping at the doctrine of self (Atma-vada-upadana). Grasping is the root of contention and grasping at future existence. This is the meaning of grasping. Why is this so? Because of attachment to desire, being bound and infatuated by desire, laypeople quarrel with each other. The root of this quarrel is the first grasping (grasping at desire). Because of attachment to views, being bound and infatuated by views, renunciants quarrel with each other. The root of this quarrel is the latter three graspings. The sixty-two views (sixty-two kinds of wrong views) are grasping at views. Various different vows and mostly ascetic practices are grasping at rules and vows. The view of self-aggregate (Satkayadrishti, the wrong view of the compounded body of the five aggregates) upon which these vows and practices are based is grasping at the doctrine of self. Because of grasping at views and grasping at rules and vows, various non-Buddhists argue with each other. Because of grasping at the doctrine of self, various non-Buddhists do not argue with each other, but they argue with practitioners of the true Dharma (Saddharma, the correct Buddhist teachings). Thus, clinging to the root of contention can also lead to the maturation of suffering in future existence, hence it is called grasping.
The bonds (Grantha) are fourfold: the bodily bond of covetousness (Abhidhya-kaya-grantha), the bodily bond of ill-will (Vyapada-kaya-grantha), the bodily bond of attachment to rules and vows (Shila-vrata-paramarsa-kaya-grantha), and the adherence to 'This is the truth' (Idam-satya-abhinivesha).
取身繫。以能障礙定意性身故名為系。所以者何。能為四種心亂因故。謂由貪愛財物等因令心散亂。于斗諍事不正行為因令心散亂。于難行戒禁苦惱為因令心散亂。不如正理推求境界為因令心散亂。
蓋有五種。謂貪慾蓋。瞋恚蓋。惛沉睡眠蓋。掉舉惡作蓋。疑蓋。能令善品不得顯了。是蓋義。謂於樂出家位覺邪行位止舉舍位。
株杌有三。謂貪株杌瞋株杌癡株杌。由依止貪瞋癡。先所串習為方便故。成貪等行心不調順。無所堪能難可解脫。令諸有情難斷此行。故名株杌。
垢有三種。謂貪垢瞋垢癡垢由依止貪瞋癡故。毀犯如是尸羅學處。由此有智同梵行者。或於聚落或閑靜處。見已作如是言。此長老作如是事行如是行。為聚落刺點染不凈。說名為垢。
燒害有三。謂貪燒害瞋燒害癡燒害。由依止貪瞋癡故。長時數受生死燒惱。故名燒害。
箭有三種。謂貪箭瞋箭癡箭。由依止貪瞋癡故。于有有具深起追求相續不絕。于佛法僧苦集滅道常生疑惑。故名為箭。
所有有三。謂貪所有瞋所有癡所有。由依止貪瞋癡故。積畜財物有怖有怨多住散亂。故名所有。
惡行有三。謂貪惡行瞋惡行癡惡行。由依止貪瞋癡故。恒行身語意惡行。故名惡行。又即依此貪瞋癡門。廣生無量惡不
【現代漢語翻譯】 現代漢語譯本： 繫縛是指與身體相關的束縛。之所以稱為『繫縛』，是因為它能夠障礙禪定的意念和身體。為什麼這麼說呢？因為它能成為四種心亂的原因：由於貪愛財物等原因使心散亂；由於爭鬥的事情和不正當的行為使心散亂；由於難以實行的戒律和苦行使心散亂；由於不如理如法地推求境界使心散亂。 蓋障有五種，分別是貪慾蓋（Tanha-nivaraṇa，對感官享受的渴望的障礙），瞋恚蓋（Vyapada-nivaraṇa，惡意和怨恨的障礙），惛沉睡眠蓋（Thina-middha-nivaraṇa，遲鈍和昏睡的障礙），掉舉惡作蓋（Uddhacca-kukkucca-nivaraṇa，激動和憂慮的障礙），疑蓋（Vicikiccha-nivaraṇa，懷疑的障礙）。它們能夠使善良的品行無法顯現，這就是『蓋』的含義。指的是對於快樂的出家生活、覺悟的邪惡行為以及停止、舉起和捨棄的狀態。 株杌有三種，分別是貪株杌（Tanha-sthuna，貪慾的障礙），瞋株杌（Dosa-sthuna，嗔恨的障礙），癡株杌（Moha-sthuna，愚癡的障礙）。由於依賴貪、瞋、癡，以先前串習的習氣為方便，形成貪等行為，使心不調順，沒有能力，難以解脫，使眾生難以斷除這些行為，所以稱為『株杌』。 垢染有三種，分別是貪垢（Tanha-mala，貪慾的污垢），瞋垢（Dosa-mala，嗔恨的污垢），癡垢（Moha-mala，愚癡的污垢）。由於依賴貪、瞋、癡，毀犯這樣的戒律學處。因此，有智慧的同修梵行者，或者在村落里，或者在安靜的地方，看到後會這樣說：『這位長老做了這樣的事情，行為是這樣的，是村落的污點，染污不凈』，這被稱為『垢染』。 燒害有三種，分別是貪燒害（Tanha-dahana，貪慾的焚燒），瞋燒害（Dosa-dahana，嗔恨的焚燒），癡燒害（Moha-dahana，愚癡的焚燒）。由於依賴貪、瞋、癡，長時間多次遭受生死的燒惱，所以稱為『燒害』。 箭有三種，分別是貪箭（Tanha-sara，貪慾之箭），瞋箭（Dosa-sara，嗔恨之箭），癡箭（Moha-sara，愚癡之箭）。由於依賴貪、瞋、癡，對於存在和存在的工具深深地追求，相續不斷，對於佛、法、僧、苦、集、滅、道常常產生疑惑，所以稱為『箭』。 所有有三種，分別是貪所有（Tanha-parigraha，貪慾的佔有），瞋所有（Dosa-parigraha，嗔恨的佔有），癡所有（Moha-parigraha，愚癡的佔有）。由於依賴貪、瞋、癡，積蓄財物，有怖畏，有怨恨，多住在散亂之中，所以稱為『所有』。 惡行有三種，分別是貪惡行（Tanha-duccarita，貪慾的惡行），瞋惡行（Dosa-duccarita，嗔恨的惡行），癡惡行（Moha-duccarita，愚癡的惡行）。由於依賴貪、瞋、癡，經常進行身、語、意惡行，所以稱為『惡行』。又因為依賴貪、瞋、癡，廣泛產生無量的惡業。
【English Translation】 English version: A 'fetter' (saṃyojana) is that which is related to the body. It is called a 'fetter' because it can obstruct the mind and body in meditative concentration. Why is this so? Because it can be the cause of four kinds of mental disturbance: due to greed and attachment to wealth, etc., causing the mind to be scattered; due to disputes and improper conduct causing the mind to be scattered; due to difficult precepts and ascetic practices causing suffering and scattering the mind; due to improper investigation of objects causing the mind to be scattered. There are five 'coverings' (nivaraṇa): namely, the covering of sensual desire (Tanha-nivaraṇa, the hindrance of craving for sense pleasures), the covering of ill-will (Vyapada-nivaraṇa, the hindrance of malice and resentment), the covering of sloth and torpor (Thina-middha-nivaraṇa, the hindrance of sluggishness and drowsiness), the covering of restlessness and remorse (Uddhacca-kukkucca-nivaraṇa, the hindrance of agitation and worry), and the covering of doubt (Vicikiccha-nivaraṇa, the hindrance of skepticism). They prevent wholesome qualities from manifesting, hence the meaning of 'covering'. This refers to the state of delighting in renunciation, the state of perceiving evil conduct, and the state of stopping, raising, and relinquishing. There are three 'stumps' (sthuna): namely, the stump of greed (Tanha-sthuna, the stake of craving), the stump of hatred (Dosa-sthuna, the stake of aversion), and the stump of delusion (Moha-sthuna, the stake of delusion). By relying on greed, hatred, and delusion, and using previously cultivated habits as a means, actions such as greed are formed, making the mind unruly, incapable, and difficult to liberate, making it difficult for beings to cut off these actions, hence the name 'stump'. There are three 'defilements' (mala): namely, the defilement of greed (Tanha-mala, the taint of craving), the defilement of hatred (Dosa-mala, the taint of aversion), and the defilement of delusion (Moha-mala, the taint of delusion). By relying on greed, hatred, and delusion, one violates such precepts and training rules. Therefore, wise fellow practitioners, either in villages or in quiet places, having seen this, will say: 'This elder does such things, behaves in such a way, is a stain on the village, defiled and impure,' this is called 'defilement'. There are three 'burnings' (dahana): namely, the burning of greed (Tanha-dahana, the burning of craving), the burning of hatred (Dosa-dahana, the burning of aversion), and the burning of delusion (Moha-dahana, the burning of delusion). By relying on greed, hatred, and delusion, one suffers the burning torment of birth and death for a long time, hence the name 'burning'. There are three 'arrows' (sara): namely, the arrow of greed (Tanha-sara, the arrow of craving), the arrow of hatred (Dosa-sara, the arrow of aversion), and the arrow of delusion (Moha-sara, the arrow of delusion). By relying on greed, hatred, and delusion, one deeply seeks existence and the means of existence, continuously and without interruption, and constantly generates doubts about the Buddha, Dharma, Sangha, suffering, its origin, its cessation, and the path, hence the name 'arrow'. There are three 'possessions' (parigraha): namely, the possession of greed (Tanha-parigraha, the grasping of craving), the possession of hatred (Dosa-parigraha, the grasping of aversion), and the possession of delusion (Moha-parigraha, the grasping of delusion). By relying on greed, hatred, and delusion, one accumulates wealth, has fear, has resentment, and dwells mostly in distraction, hence the name 'possession'. There are three 'evil conducts' (duccarita): namely, the evil conduct of greed (Tanha-duccarita, the misconduct of craving), the evil conduct of hatred (Dosa-duccarita, the misconduct of aversion), and the evil conduct of delusion (Moha-duccarita, the misconduct of delusion). By relying on greed, hatred, and delusion, one constantly engages in evil conduct of body, speech, and mind, hence the name 'evil conduct'. Moreover, relying on these doors of greed, hatred, and delusion, countless evil deeds are widely produced.
善行故。建立三不善根。所以者何。以諸有情愛味世間所有為因行諸惡行。分別世間怨相為因行諸惡行。執著世間邪法為因行諸惡行。是故此貪瞋癡。亦名惡行。亦名不善根。
漏有三種。謂欲漏有漏無明漏。令心連注流散不絕。故名為漏。此復云何。依外門流注故立欲漏。依內門流注故立有漏。依彼二所依門流注故立無明漏。
匱有三種。謂貪匱瞋匱癡匱。由依止貪瞋癡故。于有及資生具恒起追求無有厭足。常為貧乏眾苦所惱。是故名匱。
熱有三種。謂貪熱瞋熱癡熱。由依止貪瞋癡故。不如正理執著諸相執著隨好。由執著相及隨好故燒惱身心。故名為熱。
惱有三種。謂貪惱瞋惱癡惱。由依止貪瞋癡故。隨彼彼處愛樂耽著。彼若變壞便增愁嘆。種種憂苦熱惱所觸。故名為惱。
諍有三種。謂貪諍瞋諍癡諍。由依止貪瞋癡故。執持刀杖興諸戰諍種種斗訟。是故貪等說名為諍。
熾然有三。謂貪熾然瞋熾然癡熾然。由依止貪瞋癡故。為非法貪大火所燒。不平等貪大火所燒。及為邪法大火所燒。故名熾然。
稠林有三。謂貪稠林瞋稠林癡稠林。由依止貪瞋癡故。于諸生死根本行中廣興染著。令諸有情感種種身流轉五趣。是故貪等說名稠林。
拘礙有三。謂貪拘礙瞋拘
【現代漢語翻譯】 現代漢語譯本： 因為善行的緣故，建立了三種不善之根。為什麼這麼說呢？因為眾生以貪愛執著世間所有為原因，而做出各種惡行；以分別世間的怨恨對立為原因，而做出各種惡行；以執著世間的邪見邪法為原因，而做出各種惡行。因此，這貪（Tanha，渴愛）、嗔（Dosa，嗔恨）、癡（Moha，愚癡），也叫做惡行，也叫做不善之根。 『漏』有三種，即欲漏（Kamaasava，感官慾望之漏）、有漏（Bhavaasava，存在之漏）和無明漏（Avijjaasava，無明之漏）。它們使心念持續流散，無法停止，所以叫做『漏』。這是什麼意思呢？依賴於對外境的流注，所以立為欲漏；依賴於對內境的流注，所以立為有漏；依賴於這二者所依之門（內外境），所以立為無明漏。 『匱乏』有三種，即貪匱（Tanha-kkhaya，貪的匱乏）、嗔匱（Dosa-kkhaya，嗔的匱乏）和癡匱（Moha-kkhaya，癡的匱乏）。由於依賴於貪、嗔、癡，對於存在（有）以及生活所需的資生之具，恒常生起追求，沒有滿足的時候，常常被貧乏和各種痛苦所困擾，所以叫做『匱乏』。 『熱惱』有三種，即貪熱（Tanha-paritapa，貪的熱惱）、嗔熱（Dosa-paritapa，嗔的熱惱）和癡熱（Moha-paritapa，癡的熱惱）。由於依賴於貪、嗔、癡，不如實地按照正理執著于諸相和執著于隨好（次要特徵）。由於執著于相和隨好，燒灼惱亂身心，所以叫做『熱惱』。 『惱』有三種，即貪惱（Tanha-upadrava，貪的惱害）、嗔惱（Dosa-upadrava，嗔的惱害）和癡惱（Moha-upadrava，癡的惱害）。由於依賴於貪、嗔、癡，隨順於各種地方的愛戀和耽著，如果這些（所愛戀的）變壞，便會增加愁嘆，被種種憂愁痛苦的熱惱所觸及，所以叫做『惱』。 『諍』有三種，即貪諍（Tanha-vivada，貪的爭論）、嗔諍（Dosa-vivada，嗔的爭論）和癡諍（Moha-vivada，癡的爭論）。由於依賴於貪、嗔、癡，執持刀杖，興起各種戰亂爭鬥，所以貪等被說為『諍』。 『熾然』有三種，即貪熾然（Tanha-ujjvalana，貪的熾燃）、嗔熾然（Dosa-ujjvalana，嗔的熾燃）和癡熾然（Moha-ujjvalana，癡的熾燃）。由於依賴於貪、嗔、癡，被非法的貪慾大火所燒，被不平等的貪慾大火所燒，以及被邪法的大火所燒，所以叫做『熾然』。 『稠林』有三種，即貪稠林（Tanha-aranya，貪的茂密森林）、嗔稠林（Dosa-aranya，嗔的茂密森林）和癡稠林（Moha-aranya，癡的茂密森林）。由於依賴於貪、嗔、癡，對於各種生死輪迴的根本行為中廣泛地興起染著，使眾生在種種身心中流轉於五趣（地獄、餓鬼、畜生、人、天），所以貪等被說為『稠林』。 『拘礙』有三種，即貪拘礙（Tanha-nibandha，貪的束縛）、嗔拘
【English Translation】 English version: Because of good conduct, three unwholesome roots are established. Why is that? Because sentient beings, due to craving and attachment to worldly possessions, engage in various evil deeds; due to discriminating against worldly resentment and opposition, engage in various evil deeds; due to clinging to worldly wrong views and wrong teachings, engage in various evil deeds. Therefore, these greed (Tanha, craving), hatred (Dosa, aversion), and delusion (Moha, ignorance) are also called evil deeds and unwholesome roots. There are three kinds of 『influxes』 (Asava): namely, the influx of sensual desire (Kamaasava, influx of sense desire), the influx of existence (Bhavaasava, influx of becoming), and the influx of ignorance (Avijjaasava, influx of ignorance). They cause the mind to continuously flow and scatter without ceasing, hence they are called 『influxes』. What does this mean? Depending on the outflow towards external objects, it is established as the influx of sensual desire; depending on the outflow towards internal objects, it is established as the influx of existence; depending on the gate (internal and external objects) on which these two rely, it is established as the influx of ignorance. There are three kinds of 『scarcities』 (Kkhaya): namely, the scarcity of greed (Tanha-kkhaya, scarcity of craving), the scarcity of hatred (Dosa-kkhaya, scarcity of aversion), and the scarcity of delusion (Moha-kkhaya, scarcity of delusion). Due to relying on greed, hatred, and delusion, one constantly seeks existence (becoming) and the necessities of life, never finding satisfaction, and is constantly troubled by poverty and various sufferings, hence they are called 『scarcities』. There are three kinds of 『torments』 (Paritapa): namely, the torment of greed (Tanha-paritapa, torment of craving), the torment of hatred (Dosa-paritapa, torment of aversion), and the torment of delusion (Moha-paritapa, torment of delusion). Due to relying on greed, hatred, and delusion, one unrealistically clings to characteristics and minor features. Due to clinging to characteristics and minor features, one burns and torments body and mind, hence they are called 『torments』. There are three kinds of 『afflictions』 (Upadrava): namely, the affliction of greed (Tanha-upadrava, affliction of craving), the affliction of hatred (Dosa-upadrava, affliction of aversion), and the affliction of delusion (Moha-upadrava, affliction of delusion). Due to relying on greed, hatred, and delusion, one follows after love and attachment in various places; if these (loved things) change and decay, one increases sorrow and lamentation, and is touched by various sorrows and painful torments, hence they are called 『afflictions』. There are three kinds of 『strifes』 (Vivada): namely, the strife of greed (Tanha-vivada, strife of craving), the strife of hatred (Dosa-vivada, strife of aversion), and the strife of delusion (Moha-vivada, strife of delusion). Due to relying on greed, hatred, and delusion, one holds knives and weapons, and engages in various wars and disputes, hence greed, etc., are said to be 『strifes』. There are three kinds of 『blazes』 (Ujjvalana): namely, the blaze of greed (Tanha-ujjvalana, blaze of craving), the blaze of hatred (Dosa-ujjvalana, blaze of aversion), and the blaze of delusion (Moha-ujjvalana, blaze of delusion). Due to relying on greed, hatred, and delusion, one is burned by the great fire of unlawful greed, burned by the great fire of unequal greed, and burned by the great fire of wrong teachings, hence they are called 『blazes』. There are three kinds of 『dense forests』 (Aranya): namely, the dense forest of greed (Tanha-aranya, dense forest of craving), the dense forest of hatred (Dosa-aranya, dense forest of aversion), and the dense forest of delusion (Moha-aranya, dense forest of delusion). Due to relying on greed, hatred, and delusion, one extensively engages in attachment to the root actions of various cycles of birth and death, causing sentient beings to transmigrate through the five realms (hell, hungry ghosts, animals, humans, and gods) in various bodies and minds, hence greed, etc., are said to be 『dense forests』. There are three kinds of 『hindrances』 (Nibandha): namely, the hindrance of greed (Tanha-nibandha, hindrance of craving), the hindrance of hatred (Dosa-nibandha, hindrance of
礙癡拘礙。由依止貪瞋癡故。顧戀身財無所覺了樂處憒鬧。得少善法便生厭足。由此不能修諸善法。故名拘礙。
諸如是等煩惱義門差別無量。
何等邪行故。謂貪瞋二煩惱。迷境界及見起邪行慢。迷有情及見。起邪行薩迦耶見邊執見邪見。迷所知境起邪行見取戒禁取。迷諸見起邪行疑。迷對治起邪行無明。迷一切起邪行。又十煩惱皆迷苦集起諸邪行。是彼因緣所依處故。又十煩惱皆迷滅道起諸邪行。由此能生彼怖畏故。
何等界故。謂除瞋餘一切通三界系。瞋唯欲界系。
又貪于欲界與樂喜舍相應。如於欲界于初二靜慮亦爾。于第三靜慮與樂舍相應。已上唯與舍相應。瞋與苦憂舍相應。慢于欲界與喜舍相應。于初二靜慮與樂喜舍相應。于第三靜慮與樂舍相應。已上唯舍相應。如慢薩迦耶見邊執見見取戒禁取亦爾。邪見於欲界與憂喜舍相應。於色無色界隨所有受皆與相應。疑于欲界與憂舍相應。於色無色界隨所有受皆與相應。無明有二種。謂相應不共。相應無明。一切煩惱相應故。若於是處隨所有受皆得相應。不共無明。于欲界與憂舍相應。于上界隨所有受皆得相應。何故諸煩惱皆與舍相應。以一切煩惱墮中庸位方息沒故。又貪于欲界在六識身。如貪瞋無明亦爾。貪於色界在四識身。于無色
【現代漢語翻譯】 現代漢語譯本： 什麼是『礙癡拘礙』（Aichijujie，阻礙和執著）？由於依戀貪（Tan，貪婪）、嗔（Chen，嗔恨）、癡（Chi，愚癡）的緣故，顧念身軀和財富，不能覺察快樂的處所，喜歡喧鬧。得到少許善法就生起厭倦滿足之心，因此不能修習各種善法，所以稱為『拘礙』。
像這些煩惱，其意義和門類的差別有無量多種。
什麼是邪行（Xiexing，不正當的行為）？ 貪（Tan，貪婪）和嗔（Chen，嗔恨）這兩種煩惱，迷惑于境界以及見解而生起邪行；慢（Man，傲慢），迷惑于有情眾生以及見解而生起邪行；薩迦耶見（Sajiayejian，身見）、邊執見（Bianzhijian，邊見）、邪見（Xiejian，邪見），迷惑于所知之境而生起邪行；見取見（Jianqujian，見取見）、戒禁取見（Jiejinqujian，戒禁取見），迷惑于各種見解而生起邪行；疑（Yi，懷疑），迷惑于對治而生起邪行；無明（Wuming，無明），迷惑於一切而生起邪行。 另外，十種煩惱都迷惑于苦（Ku，痛苦）、集（Ji，積聚）而生起各種邪行，因為它們是苦和集的原因和所依賴之處。 另外，十種煩惱都迷惑于滅（Mie，寂滅）、道（Dao，道路）而生起各種邪行，因為由此能夠產生對它們的怖畏。
什麼是界（Jie，界限）？ 除了嗔（Chen，嗔恨）以外，其餘一切煩惱都通於三界（San jie，欲界、色界、無色界）所繫縛。 嗔（Chen，嗔恨）只屬於欲界（Yujie，慾望界）所繫縛。
另外，貪（Tan，貪婪）在欲界（Yujie，慾望界）與樂（Le，快樂）、喜（Xi，喜悅）、舍（She，捨棄）相應。 就像在欲界一樣，在初禪（Chuchan，初禪）和二禪（Erchan，二禪）也同樣如此。 在三禪（Sanchan，三禪）與樂（Le，快樂）、舍（She，捨棄）相應。 在三禪以上，只與舍（She，捨棄）相應。 嗔（Chen，嗔恨）與苦（Ku，痛苦）、憂（You，憂愁）、舍（She，捨棄）相應。 慢（Man，傲慢）在欲界（Yujie，慾望界）與喜（Xi，喜悅）、舍（She，捨棄）相應。 在初禪（Chuchan，初禪）和二禪（Erchan，二禪）與樂（Le，快樂）、喜（Xi，喜悅）、舍（She，捨棄）相應。 在三禪（Sanchan，三禪）與樂（Le，快樂）、舍（She，捨棄）相應。 在三禪以上，只與舍（She，捨棄）相應。 像慢（Man，傲慢）一樣，薩迦耶見（Sajiayejian，身見）、邊執見（Bianzhijian，邊見）、見取見（Jianqujian，見取見）、戒禁取見（Jiejinqujian，戒禁取見）也是如此。 邪見（Xiejian，邪見）在欲界（Yujie，慾望界）與憂（You，憂愁）、喜（Xi，喜悅）、舍（She，捨棄）相應。 在色界（Sejie，色界）和無色界（Wusejie，無色界），隨所有感受都與邪見相應。 疑（Yi，懷疑）在欲界（Yujie，慾望界）與憂（You，憂愁）、舍（She，捨棄）相應。 在色界（Sejie，色界）和無色界（Wusejie，無色界），隨所有感受都與疑相應。 無明（Wuming，無明）有兩種，即相應無明和不共無明。 相應無明，與一切煩惱相應，因此在任何地方，隨所有感受都可能與相應無明相應。 不共無明，在欲界（Yujie，慾望界）與憂（You，憂愁）、舍（She，捨棄）相應，在上界（Shangjie，上層世界），隨所有感受都與不共無明相應。 為什麼各種煩惱都與舍（She，捨棄）相應？ 因為一切煩惱都處於中庸的位置才會止息消沒。 另外，貪（Tan，貪婪）在欲界（Yujie，慾望界）存在於六識身（Liushishen，六種意識）。 就像貪（Tan，貪婪）一樣，嗔（Chen，嗔恨）和無明（Wuming，無明）也是如此。 貪（Tan，貪婪）在色界（Sejie，色界）存在於四識身（Sishishen，四種意識），在無色界（Wusejie，無色界）
【English Translation】 English version: What is 'Aichijujie' (Obstruction and Attachment)? It is due to reliance on greed (Tan, craving), hatred (Chen, aversion), and delusion (Chi, ignorance), cherishing the body and wealth, being unable to perceive the places of happiness, and enjoying noisy environments. Gaining a little bit of good Dharma, one becomes weary and content, thus unable to cultivate various good Dharmas, hence it is called 'obstruction'.
Like these afflictions, the differences in their meanings and categories are immeasurable.
What are wrong actions (Xiexing, improper conduct)? Greed (Tan, craving) and hatred (Chen, aversion), these two afflictions, delude one regarding the realms and views, giving rise to wrong actions; arrogance (Man, pride), deludes one regarding sentient beings and views, giving rise to wrong actions; Sakkāya-ditthi (Sajiayejian, self-view), clinging to extremes (Bianzhijian, extreme views), wrong view (Xiejian, false view), delude one regarding the objects of knowledge, giving rise to wrong actions; view of holding to views (Jianqujian, clinging to views), view of holding to precepts and vows (Jiejinqujian, clinging to rites and rituals), delude one regarding various views, giving rise to wrong actions; doubt (Yi, skepticism), deludes one regarding the antidotes, giving rise to wrong actions; ignorance (Wuming, nescience), deludes one regarding everything, giving rise to wrong actions. Furthermore, the ten afflictions all delude one regarding suffering (Ku, suffering), accumulation (Ji, origination), giving rise to various wrong actions, because they are the causes and the places of reliance for suffering and accumulation. Furthermore, the ten afflictions all delude one regarding cessation (Mie, cessation) and the path (Dao, the way), giving rise to various wrong actions, because they can generate fear of them.
What is the realm (Jie, sphere)? Except for hatred (Chen, aversion), all the remaining afflictions are bound by the three realms (San jie, desire realm, form realm, formless realm). Hatred (Chen, aversion) is only bound by the desire realm (Yujie, realm of desire).
Furthermore, greed (Tan, craving) in the desire realm (Yujie, realm of desire) is associated with pleasure (Le, happiness), joy (Xi, delight), and equanimity (She, detachment). Just like in the desire realm, it is the same in the first dhyana (Chuchan, first meditation) and second dhyana (Erchan, second meditation). In the third dhyana (Sanchan, third meditation), it is associated with pleasure (Le, happiness) and equanimity (She, detachment). Above the third dhyana, it is only associated with equanimity (She, detachment). Hatred (Chen, aversion) is associated with suffering (Ku, pain), sorrow (You, grief), and equanimity (She, detachment). Arrogance (Man, pride) in the desire realm (Yujie, realm of desire) is associated with joy (Xi, delight) and equanimity (She, detachment). In the first dhyana (Chuchan, first meditation) and second dhyana (Erchan, second meditation), it is associated with pleasure (Le, happiness), joy (Xi, delight), and equanimity (She, detachment). In the third dhyana (Sanchan, third meditation), it is associated with pleasure (Le, happiness) and equanimity (She, detachment). Above the third dhyana, it is only associated with equanimity (She, detachment). Like arrogance (Man, pride), Sakkāya-ditthi (Sajiayejian, self-view), clinging to extremes (Bianzhijian, extreme views), view of holding to views (Jianqujian, clinging to views), view of holding to precepts and vows (Jiejinqujian, clinging to rites and rituals) are also the same. Wrong view (Xiejian, false view) in the desire realm (Yujie, realm of desire) is associated with sorrow (You, grief), joy (Xi, delight), and equanimity (She, detachment). In the form realm (Sejie, realm of form) and formless realm (Wusejie, formless realm), wrong view is associated with whatever feeling there is. Doubt (Yi, skepticism) in the desire realm (Yujie, realm of desire) is associated with sorrow (You, grief) and equanimity (She, detachment). In the form realm (Sejie, realm of form) and formless realm (Wusejie, formless realm), doubt is associated with whatever feeling there is. Ignorance (Wuming, nescience) has two types, namely, associated ignorance and unshared ignorance. Associated ignorance is associated with all afflictions, therefore, wherever it is, whatever feeling there is, it may be associated with associated ignorance. Unshared ignorance in the desire realm (Yujie, realm of desire) is associated with sorrow (You, grief) and equanimity (She, detachment), in the upper realms (Shangjie, upper worlds), unshared ignorance is associated with whatever feeling there is. Why are all afflictions associated with equanimity (She, detachment)? Because all afflictions are in a neutral position before they cease and disappear. Furthermore, greed (Tan, craving) in the desire realm (Yujie, realm of desire) exists in the six consciousnesses (Liushishen, six consciousnesses). Just like greed (Tan, craving), hatred (Chen, aversion) and ignorance (Wuming, nescience) are also the same. Greed (Tan, craving) in the form realm (Sejie, realm of form) exists in the four consciousnesses (Sishishen, four consciousnesses), in the formless realm (Wusejie, formless realm)
界在意識身。如貪無明亦爾。慢見疑於一切處在意識身。又貪瞋慢于欲界緣一分事轉。如於欲界於色無色界亦爾。所餘煩惱於一切處遍緣一切事轉。
何等眾故。謂二眾煩惱。一見所斷眾。二修所斷眾。見所斷眾復有四種。一見苦所斷眾。二見集所斷眾。三見滅所斷眾。四見道所斷眾。欲界見苦所斷具十煩惱。如見苦所斷見集滅道所斷亦爾。色界見苦等四種所斷。各九煩惱除瞋。如色界無色界亦爾。如是見所斷煩惱眾。總有一百一十二煩惱。欲界修所斷有六煩惱。謂俱生薩迦耶見邊執見。及貪瞋慢無明。色界修所斷有五煩惱除瞋。如色界無色界亦爾。如是修所斷煩惱眾。總有十六煩惱。
何等斷故。謂如此差別斷由此作意斷從此而得斷。如此差別斷者謂遍智故遠離故得對治故。遍智者。謂彼因緣事遍智自體遍智過患遍智。遠離者。雖彼暫生而不堅執。得對治者。謂未生者令不生故。已生者令斷故。得對治道。由此作意斷者。何等作意能斷耶。總緣作意觀一切法皆無我性。能斷煩惱無常等行。但為修治無我行故。從此而得斷者。從何而得斷耶。不從過去已滅故。不從未來未生故。不從現在道不俱故。然從諸煩惱粗重而得斷為斷。如是如是品粗重生。如是如是品對治若此品對治生。即此品粗重滅。平等平等。
【現代漢語翻譯】 現代漢語譯本： 『界』存在於意識身中。如同貪婪和無明一樣。傲慢、邪見和懷疑在一切處都存在於意識身中。而且，貪婪、嗔恨和傲慢在欲界只緣於一部分事物而生起。如同在欲界一樣，在色界和無色界也是如此。其餘的煩惱在一切處普遍地緣於一切事物而生起。
什麼是『眾』呢？指的是兩種煩惱之『眾』：一、見所斷之『眾』；二、修所斷之『眾』。見所斷之『眾』又有四種：一、見苦所斷之『眾』；二、見集所斷之『眾』；三、見滅所斷之『眾』；四、見道所斷之『眾』。欲界見苦所斷包含了十種煩惱。如同見苦所斷一樣，見集、見滅、見道所斷也是如此。色界見苦等四種所斷，各自包含九種煩惱，去除了嗔恨。如同色界一樣，無色界也是如此。這樣，見所斷的煩惱之『眾』，總共有一百一十二種煩惱。欲界修所斷有六種煩惱，即俱生的薩迦耶見（身見，認為五蘊和合的身體是真實的我）、邊執見（執著于斷或常的極端見解），以及貪婪、嗔恨、傲慢和無明。色界修所斷有五種煩惱，去除了嗔恨。如同色界一樣，無色界也是如此。這樣，修所斷的煩惱之『眾』，總共有十六種煩惱。
什麼是『斷』呢？指的是如此差別的『斷』，由此作意的『斷』，以及從此而得的『斷』。如此差別的『斷』指的是通過遍智、遠離和獲得對治而『斷』。遍智指的是對彼因緣事的遍智、對自體（事物自身）的遍智、對過患的遍智。遠離指的是即使煩惱暫時生起，也不對其堅固執著。獲得對治指的是使未生的煩惱不生起，已生的煩惱斷除，從而獲得對治之道。由此作意『斷』指的是，什麼作意能夠斷除煩惱呢？總緣作意，即觀一切法皆無我性，能夠斷除煩惱，以及無常等行。但這只是爲了修治無我行。從此而得『斷』指的是，從何處而得『斷』呢？不是從過去，因為過去已經滅去；不是從未來，因為未來尚未生起；不是從現在，因為道與煩惱不俱生。而是從諸煩惱的粗重而得『斷』，作為『斷』。像這樣，如果某種品類的粗重生起，那麼相應品類的對治也會生起。如果此品類的對治生起，那麼此品類的粗重就會滅除，兩者是平等平等的。
【English Translation】 English version: The 'realm' exists within the consciousness-body. So too are greed and ignorance. Pride, wrong views, and doubt exist in the consciousness-body in all places. Furthermore, greed, hatred, and pride in the Desire Realm arise only in relation to a portion of things. Just as in the Desire Realm, so too in the Form Realm and Formless Realm. The remaining afflictions universally arise in relation to all things in all places.
What is meant by 'aggregate'? It refers to the two aggregates of afflictions: 1. The aggregate of afflictions to be abandoned by seeing; 2. The aggregate of afflictions to be abandoned by cultivation. The aggregate of afflictions to be abandoned by seeing further consists of four types: 1. The aggregate to be abandoned by seeing suffering; 2. The aggregate to be abandoned by seeing the origin; 3. The aggregate to be abandoned by seeing cessation; 4. The aggregate to be abandoned by seeing the path. The afflictions to be abandoned by seeing suffering in the Desire Realm include ten afflictions. Just as with those to be abandoned by seeing suffering, so too with those to be abandoned by seeing the origin, cessation, and path. The afflictions to be abandoned by seeing suffering, etc., in the Form Realm each include nine afflictions, excluding hatred. Just as in the Form Realm, so too in the Formless Realm. Thus, the aggregate of afflictions to be abandoned by seeing totals one hundred and twelve afflictions. The afflictions to be abandoned by cultivation in the Desire Realm include six afflictions: namely, the co-arisen Satkayadristi (belief in a self, the view that the body composed of the five aggregates is a real self), extremist views (holding to extreme views of permanence or annihilation), and greed, hatred, pride, and ignorance. The afflictions to be abandoned by cultivation in the Form Realm include five afflictions, excluding hatred. Just as in the Form Realm, so too in the Formless Realm. Thus, the aggregate of afflictions to be abandoned by cultivation totals sixteen afflictions.
What is meant by 'abandonment'? It refers to such differentiated abandonment, abandonment through this intention, and abandonment obtained from this. Such differentiated abandonment refers to abandonment through comprehensive knowledge, through detachment, and through obtaining antidotes. Comprehensive knowledge refers to comprehensive knowledge of the causal conditions, comprehensive knowledge of the self-nature (the thing itself), and comprehensive knowledge of the faults. Detachment refers to not clinging firmly even when afflictions temporarily arise. Obtaining antidotes refers to preventing unarisen afflictions from arising and eliminating arisen afflictions, thereby obtaining the path of antidotes. Abandonment through this intention refers to what intention can abandon afflictions? The general intention, which is to contemplate that all dharmas are without self-nature, can abandon afflictions, as well as impermanence and other practices. But this is only for the sake of cultivating the practice of no-self. Abandonment obtained from this refers to from where is abandonment obtained? Not from the past, because the past has already ceased; not from the future, because the future has not yet arisen; not from the present, because the path and afflictions do not arise together. Rather, abandonment is obtained from the coarseness of afflictions, as abandonment. In this way, if a certain type of coarseness arises, then the corresponding type of antidote will also arise. If this type of antidote arises, then this type of coarseness will be eliminated, both being equal and balanced.
猶如世間明生暗滅。由此品離系故。令未來煩惱住不生法中。是名為斷。
云何煩惱增上所生諸業。謂若思業若思已業。總名業相。又有五種業。一取受業。二作用業。三加行業。四轉變業。五證得業。今此義中意多分別加行業。
何等思業。謂福業非福業不動業。
何等思已業。謂身業語業意業。
又此身語意三業。或善或不善。不善者即十不善業道。謂殺生不與取欲邪行虛誑語離間語粗惡語雜穢語貪慾瞋恚邪見。善者即十善業道。謂離殺生離不與取離欲邪行離虛誑語離離間語離粗惡語離雜穢語無貪無瞋正見。
又殺生等應以五門分別其相。謂事故意樂故方便故煩惱故究竟故。
如契經言故思造業。云何名為故思造業。謂他所教敕故思造業。他所勸請故思造業。無所了知故思造業。根本執著故思造業。顛倒分別故思造業。此中根本執著故思造業。顛倒分別故思造業。若作若增長非不受異熟。作者。謂起造諸業令其現行。增長者。謂令習氣增益。
如契經言決定受業。云何名為決定受業。謂作業決定。受異熟決定分位決定。
十不善業道異熟果者。於三惡趣中隨下中上品。受傍生餓鬼那落迦異熟。等流果者。各隨其相於人趣中感得自身眾具衰損增上果者。各隨其相
【現代漢語翻譯】 現代漢語譯本： 猶如世間光明生起，黑暗便會消滅。因此，通過這種品類的離系（Vairāgya，離貪），能使未來的煩惱停留在不生起的法中，這被稱為『斷』（Nirodha，滅）。 什麼是煩惱增上所生的諸業？指的是思業和思已業，總稱為業相（Karma-lakṣaṇa，業的相狀）。又有五種業：一是取受業（Upādāna-karma，執取之業），二是作用業（Kriyā-karma，作用之業），三是加行業（Prayoga-karma，加行之業），四是轉變業（Vikāra-karma，轉變之業），五是證得業（Prāpti-karma，證得之業）。在這裡，主要分別的是加行業。 什麼是思業？指的是福業（Puṇya-karma，善業）、非福業（Apuṇya-karma，惡業）和不動業（Āniñjya-karma，無動業）。 什麼是思已業？指的是身業（Kāya-karma，身體的業）、語業（Vāk-karma，語言的業）和意業（Manas-karma，意念的業）。 這身、語、意三種業，有的是善的，有的是不善的。不善的，就是十不善業道（Daśa akuśalāḥ karmapathāḥ，十種不善的行為途徑），即殺生（Prāṇātipāta，殺害生命）、不與取（Adattādāna，偷盜）、欲邪行（Kāmamithyācāra，不正當的性行為）、虛誑語（Mṛṣāvāda，說謊）、離間語（Paiśunya，挑撥離間的言語）、粗惡語（Pāruṣya，粗魯惡劣的言語）、雜穢語（Saṃbhinna-pralāpa，無意義的閑談）、貪慾（Abhidhyā，貪婪）、瞋恚（Vyāpāda，嗔恨）和邪見（Mithyādṛṣṭi，錯誤的見解）。善的，就是十善業道（Daśa kuśalāḥ karmapathāḥ，十種善的行為途徑），即離殺生、離不與取、離欲邪行、離虛誑語、離離間語、離粗惡語、離雜穢語、無貪、無瞋和正見（Samyagdṛṣṭi，正確的見解）。 又，殺生等應該用五個方面來分別它們的相狀：一是事故（Vastu，對像），二是意樂故（Āśaya，意圖），三是方便故（Prayoga，方法），四是煩惱故（Kleśa，煩惱），五是究竟故（Niṣṭhā，結果）。 如契經所說，『故思造業』，什麼叫做『故思造業』？指的是因他人教唆而故意造業，因他人勸請而故意造業，因無所了知而故意造業，因根本執著而故意造業，因顛倒分別而故意造業。其中，因根本執著而故意造業，因顛倒分別而故意造業，無論造作還是增長，都不會不受異熟果報。『作者』，指的是發起造作各種業，使它們現行。『增長者』，指的是使習氣增益。 如契經所說，『決定受業』，什麼叫做『決定受業』？指的是作業決定，受異熟果報決定，分位決定。 十不善業道的異熟果（Vipāka-phala，成熟的果報）是：在三惡趣（Tri-apāya-bhūmi，三種惡道）中，根據下、中、上品，感受傍生（Tiryagyoni，畜生）、餓鬼（Preta，餓鬼）和那落迦（Naraka，地獄）的異熟果報。等流果（Niṣyanda-phala，等流果）是：各自隨其相，在人趣（Manuṣya-gati，人道）中感得自身和資具的衰損。增上果（Adhipati-phala，增上果）是：各自隨其相。
【English Translation】 English version: Just as in the world, when light arises, darkness vanishes. Therefore, through this kind of detachment (Vairāgya), it causes future afflictions to remain in the state of non-arising; this is called 'cessation' (Nirodha). What are the karmas produced by the increase of afflictions? They are volitional karma (thought-karma) and karma resulting from volition, collectively called the characteristics of karma (Karma-lakṣaṇa). There are also five types of karma: first, appropriating karma (Upādāna-karma); second, operative karma (Kriyā-karma); third, applying karma (Prayoga-karma); fourth, transforming karma (Vikāra-karma); and fifth, attaining karma (Prāpti-karma). In this context, the main distinction is regarding applying karma. What is volitional karma? It refers to meritorious karma (Puṇya-karma), demeritorious karma (Apuṇya-karma), and imperturbable karma (Āniñjya-karma). What is karma resulting from volition? It refers to bodily karma (Kāya-karma), verbal karma (Vāk-karma), and mental karma (Manas-karma). These three karmas of body, speech, and mind are either wholesome or unwholesome. The unwholesome ones are the ten unwholesome paths of action (Daśa akuśalāḥ karmapathāḥ): killing (Prāṇātipāta), stealing (Adattādāna), sexual misconduct (Kāmamithyācāra), lying (Mṛṣāvāda), divisive speech (Paiśunya), harsh speech (Pāruṣya), idle chatter (Saṃbhinna-pralāpa), covetousness (Abhidhyā), malice (Vyāpāda), and wrong view (Mithyādṛṣṭi). The wholesome ones are the ten wholesome paths of action (Daśa kuśalāḥ karmapathāḥ): abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, non-covetousness, non-malice, and right view (Samyagdṛṣṭi). Furthermore, killing and so on should be distinguished in their characteristics through five aspects: object (Vastu), intention (Āśaya), means (Prayoga), affliction (Kleśa), and result (Niṣṭhā). As the sutra says, 'intentionally creating karma,' what is called 'intentionally creating karma'? It refers to intentionally creating karma because of being taught by others, intentionally creating karma because of being persuaded by others, intentionally creating karma because of not understanding, intentionally creating karma because of fundamental attachment, intentionally creating karma because of inverted discrimination. Among these, intentionally creating karma because of fundamental attachment, intentionally creating karma because of inverted discrimination, whether created or increased, one will not be exempt from experiencing the ripened result. 'Creator' refers to initiating and creating various karmas, causing them to manifest. 'Increaser' refers to increasing the accumulation of habits. As the sutra says, 'definitely experiencing karma,' what is called 'definitely experiencing karma'? It refers to the determination of the action, the determination of experiencing the ripened result, and the determination of the specific state. The ripened result (Vipāka-phala) of the ten unwholesome paths of action is: in the three evil realms (Tri-apāya-bhūmi), according to the lower, middle, and upper grades, experiencing the ripened results of being a beast (Tiryagyoni), a hungry ghost (Preta), and in hell (Naraka). The outflowing result (Niṣyanda-phala) is: each according to its nature, in the human realm (Manuṣya-gati), experiencing the decline of oneself and one's resources. The dominating result (Adhipati-phala) is: each according to its nature.
感得所有外事衰損。廣說如經。
十善業道異熟果者。於人天趣中受人天異熟。等流果者。即于彼處各隨其相。感得自身眾具興盛。增上果者。即于彼處各隨其相。感得所有外事興盛。
善不善業。于善趣惡趣中感生異熟時。有招引業圓滿業。招引業者。謂由此業能感異熟果。圓滿業者。謂由此業生已領受愛不愛果。或有業由一業力牽得一身。或有業由一業力牽得多身。或有業由多業力牽得一身。或有業由多業力牽得多身。若一有情成就多業。云何次第受異熟果。于彼身中重者先熟。或將死時現在前者。或先所數習者。或最初所行者。彼異熟先熟。
如契經言。有三種業。謂福業非福業不動業。何等福業。謂欲界系善業。何等非福業。謂不善業。何等不動業謂色無色界系善業。
如契經說。無明緣行。若福非福及與不動。云何福及不動行緣無明生。有二種愚。一異熟果愚。二真實義愚。由異熟果愚故發非福行。由真實義愚故發福及不動行。
殺生業道貪瞋癡為方便。由瞋究竟。如殺生粗惡語瞋恚業道亦爾。不與取業道貪瞋癡為方便。由貪究竟。如不與取欲邪行貪慾業道亦爾。虛誑語業道貪瞋癡為方便。於三種中隨由一究竟。如虛誑語離間語雜穢語業道亦爾。邪見業道貪瞋癡為方便。由
【現代漢語翻譯】 現代漢語譯本：感得所有外在事物衰敗損耗。詳細的解釋如同經文所說。
十善業道所產生的異熟果，是指在人道和天道中感受人或天的異熟果報。等流果，是指在這些地方各自隨著其相應的行為，感得自身及所用之物興盛。增上果，是指在這些地方各自隨著其相應的行為，感得所有外在事物興盛。
善業和不善業，在善趣和惡趣中感生異熟果時，有招引業和圓滿業。招引業是指，憑藉此業能夠感得異熟果。圓滿業是指，憑藉此業在產生之後領受喜愛或不喜愛的果報。或者有的業憑藉一種業力牽引得到一個身體，或者有的業憑藉一種業力牽引得到多個身體，或者有的業憑藉多種業力牽引得到一個身體，或者有的業憑藉多種業力牽引得到多個身體。如果一個有情成就多種業，如何按順序感受異熟果呢？在這個身體中，重的先成熟，或者臨死時最先顯現的，或者先前經常串習的，或者最初所做的，這些業的異熟果先成熟。
如契經所說，有三種業，即福業、非福業和不動業。什麼是福業？是指欲界所繫的善業。什麼是非福業？是指不善業。什麼是不動業？是指色界和無色界所繫的善業。
如契經所說，無明緣行（Avidya-pratyaya-samskara）。如果說福行、非福行以及不動行都由無明所生，那麼福行和不動行怎麼會由無明生起呢？有兩種愚昧，一是異熟果愚，二是真實義愚。由於對異熟果的愚昧，所以發起非福行。由於對真實義的愚昧，所以發起福行和不動行。
殺生業道以貪、嗔、癡為方便，由嗔心達到究竟。如同殺生一樣，粗惡語和嗔恚業道也是如此。不與取（Adinnadana）業道以貪、嗔、癡為方便，由貪心達到究竟。如同不與取一樣，欲邪行和貪慾業道也是如此。虛誑語業道以貪、嗔、癡為方便，在這三種煩惱中，隨由哪一種達到究竟。如同虛誑語一樣，離間語和雜穢語業道也是如此。邪見業道以貪、嗔、癡為方便，由癡心達到究竟。
【English Translation】 English version: [It] causes all external affairs to decline and diminish. Explained extensively as in the sutra.
The Vipaka (異熟) result of the ten virtuous karmic paths is to experience human or heavenly Vipaka in the human or heavenly realms. The Nisyanda (等流) result is that in those places, according to their respective characteristics, one experiences prosperity in one's own person and possessions. The Adhipati (增上) result is that in those places, according to their respective characteristics, one experiences prosperity in all external affairs.
When wholesome and unwholesome karma cause the arising of Vipaka in the good and bad destinies, there are attracting karma and completing karma. Attracting karma is that by which one can experience the Vipaka result. Completing karma is that by which, having arisen, one experiences the loved or unloved result. Or there is karma that, by the power of one karma, draws one body; or there is karma that, by the power of one karma, draws many bodies; or there is karma that, by the power of many karmas, draws one body; or there is karma that, by the power of many karmas, draws many bodies. If one sentient being accumulates many karmas, how does one experience the Vipaka results in order? In that body, the heaviest matures first, or that which appears first at the time of death, or that which one has previously practiced frequently, or that which one has done first. That Vipaka matures first.
As the sutra says, there are three kinds of karma: meritorious karma, non-meritorious karma, and unwavering karma. What is meritorious karma? It refers to the wholesome karma associated with the desire realm. What is non-meritorious karma? It refers to unwholesome karma. What is unwavering karma? It refers to the wholesome karma associated with the form and formless realms.
As the sutra says, 'Conditioned by ignorance is action (Avidya-pratyaya-samskara)'. If meritorious, non-meritorious, and unwavering actions all arise from ignorance, how do meritorious and unwavering actions arise from ignorance? There are two kinds of ignorance: ignorance of the Vipaka result and ignorance of the true meaning. Due to ignorance of the Vipaka result, one engages in non-meritorious actions. Due to ignorance of the true meaning, one engages in meritorious and unwavering actions.
The karmic path of killing has greed, hatred, and delusion as its means, and is completed by hatred. The same is true for the karmic paths of harsh speech and anger, just like killing. The karmic path of not taking what is given (Adinnadana) has greed, hatred, and delusion as its means, and is completed by greed. The same is true for the karmic paths of sexual misconduct and greed, just like not taking what is given. The karmic path of false speech has greed, hatred, and delusion as its means, and is completed by any one of these three. The same is true for the karmic paths of divisive speech and frivolous speech, just like false speech. The karmic path of wrong view has greed, hatred, and delusion as its means, and is completed by delusion.
癡究竟。
如契經言。有共業。有不共業。有強力業。有劣力業。云何共業。若業能令諸器世間種種差別。云何不共業。若業能令有情世間種種差別。或復有業。令諸有情展轉增上。由此業力說諸有情更互相望為增上緣。以彼互有增上力故。亦名共業。是故經言。如是有情與余有情互相見等。而不受用不易可得。云何強力業。謂對治力強補特伽羅故。思所造諸不善業。由對治力所攝伏故。令當受那落迦業轉成現法受。應現法受業轉令不受。所以此業名強力者。由能對治業力強故。又故思所造一切善業皆名強力。依此業故薄伽梵說。我聖弟子能以無量廣大之業善熏其心。諸所造作有量之業。不能牽引不能留住。亦不能令墮在彼數。又對治力劣補特伽羅故。思所造諸不善業。望諸善業皆名強力。又故思造業異熟決定不斷不知。名強力業。此中意說。一切善不善業異熟決定。聖道力不斷者。皆名強力業。又欲界系諸不善業性皆是強力。又先所串習名強力業。又依強位名強力業。又不可治者。所造諸業名強力業。無涅槃法故。又由田故發強力業又由心加行故發強力業。又由九種因發強力業。謂由田故事故自體故所依故作意故意樂故助伴故多修習故與多眾生共所行故。與此相違是劣力。業如世尊說。若有說言。彼彼丈夫補
【現代漢語翻譯】 現代漢語譯本：什麼是真正的愚癡？
正如契經所說：有共同之業，有不共同之業，有強力之業，有劣力之業。什麼是共同之業？如果某種業能夠導致器世間（指我們所居住的物質世界）的種種差別，這就是共同之業。什麼是不共同之業？如果某種業能夠導致有情世間（指一切有情眾生）的種種差別，這就是不共同之業。或者，還有一種業，能夠使諸有情眾生輾轉增上，由於這種業力的作用，可以說諸有情眾生互相之間成為增上緣，因為他們互相具有增上的力量，所以也稱為共同之業。因此，經中說，如此這般的有情眾生與其他的有情眾生互相看見等等，卻不能互相受用，不容易得到。
什麼是強力之業？對於具有強大對治力的補特伽羅（Pudgala，指人或眾生）來說，故意所造作的諸不善業，由於對治力的攝伏，能夠使本來應當在那落迦（Naraka，地獄）受報的業轉變為現世受報，應當現世受報的業轉變為不受報。所以這種業被稱為強力之業，是因為它能夠對治業力。此外，故意所造作的一切善業都稱為強力之業。依據這種業，薄伽梵（Bhagavan，佛的稱號之一，意為世尊）說：『我的聖弟子能夠以無量廣大的業來善於熏習他的心，那些所造作的有量的業，不能牽引他，不能留住他，也不能使他墮入其中。』此外，對於對治力弱的補特伽羅來說，故意所造作的諸不善業，相對於諸善業來說，都稱為強力之業。此外，故意思造的業，其異熟果報是決定不變的，不可斷絕，不可預知的，稱為強力之業。這裡的意思是說，一切善不善業的異熟果報是決定的，聖道的力量不能斷絕的，都稱為強力之業。此外，欲界系的諸不善業，其性質都是強力的。此外，先前所串習的業稱為強力之業。此外，依靠強大的地位所造的業稱為強力之業。此外，不可救治的人所造的諸業稱為強力之業，因為他們沒有涅槃（Nirvana，佛教術語，指解脫）之法。此外，由於福田的緣故，會引發強力之業。此外，由於內心的加行（努力）的緣故，會引發強力之業。此外，由於九種原因會引發強力之業：即由於福田的緣故，由於事件的緣故，由於自身的緣故，由於所依的緣故，由於作意的緣故，由於意樂的緣故，由於助伴的緣故，由於多次修習的緣故，由於與眾多眾生共同所行的緣故。與此相反的就是劣力之業。正如世尊所說：『如果有人說，某某丈夫補』
【English Translation】 English version: What is ultimate ignorance?
As stated in the sutras, there are shared karmas, unshared karmas, powerful karmas, and weak karmas. What are shared karmas? If a karma can cause various differences in the vessel world (referring to the material world we live in), it is a shared karma. What are unshared karmas? If a karma can cause various differences in the sentient world (referring to all sentient beings), it is an unshared karma. Furthermore, there is a type of karma that can cause sentient beings to mutually enhance each other. Due to the power of this karma, it can be said that sentient beings become supporting conditions for each other. Because they mutually possess enhancing power, it is also called shared karma. Therefore, the sutras say, 'Such sentient beings see each other, but they cannot mutually benefit and are not easily obtained.'
What are powerful karmas? For a Pudgala (person or being) with strong antidotal power, the unwholesome karmas intentionally created, due to the suppression of the antidotal power, can transform the karma that should be experienced in Naraka (hell) into being experienced in the present life, and the karma that should be experienced in the present life can be transformed into not being experienced. Therefore, this karma is called powerful karma because it can counteract the power of karma. Furthermore, all wholesome karmas intentionally created are called powerful karmas. Based on this karma, the Bhagavan (one of the titles of the Buddha, meaning World Honored One) said, 'My holy disciples can skillfully cultivate their minds with immeasurable and vast karmas. Those limited karmas that are created cannot attract them, cannot retain them, and cannot cause them to fall into them.' Furthermore, for a Pudgala with weak antidotal power, the unwholesome karmas intentionally created are all called powerful karmas in relation to the wholesome karmas. Furthermore, the karma intentionally created, whose ripening is definite, unceasing, and unknowable, is called powerful karma. The meaning here is that all wholesome and unwholesome karmas whose ripening is definite and cannot be severed by the power of the holy path are called powerful karmas. Furthermore, all unwholesome karmas of the desire realm are inherently powerful. Furthermore, karma that has been previously cultivated is called powerful karma. Furthermore, karma created based on a powerful position is called powerful karma. Furthermore, the karmas created by those who are incurable are called powerful karmas because they do not have the Dharma of Nirvana (Buddhist term, referring to liberation). Furthermore, due to the field of merit, powerful karmas can be generated. Furthermore, due to the mental effort, powerful karmas can be generated. Furthermore, powerful karmas can be generated due to nine causes: namely, due to the field of merit, due to the event, due to oneself, due to the basis, due to attention, due to intention, due to companions, due to repeated practice, and due to being practiced jointly with many sentient beings. The opposite of this is weak karma. As the World Honored One said, 'If someone says, so-and-so man'
特伽羅。隨如是如是業。若作若增長還受如是如是異熟。若有是事便不應修清凈梵行。亦不可知正盡諸苦作苦邊際。若有說言。彼彼丈夫補特伽羅。隨如是如是順所受業。若作若增長。還受如是如是順所受異熟。若有是事便應修習清凈梵行。又亦可知正盡諸苦作苦邊際。如是經言有何密意。此中佛意為欲遮止如是邪說。謂樂俱行業。還能感得樂俱行異熟。苦俱行業。還能感得苦俱行異熟。不苦不樂俱行業。還能感得不苦不樂俱行異熟。故作是說。又為開許如是正說。謂樂俱行業順樂受者。還受樂異熟。順苦受者。還受苦異熟。順不苦不樂受者。還受不苦不樂異熟。苦俱行業順樂受者。還受樂異熟。順苦受者。還受苦異熟。順不苦不樂受者。還受不苦不樂異熟。不苦不樂俱行業順樂受者。還受樂異熟。順苦受者。還受苦異熟。順不苦不樂受者。還受不苦不樂異熟。如是名為此經密意。又業差別有三種。謂律儀業。不律儀業。非律儀非不律儀業。
云何律儀業。謂別解脫律儀所攝業。靜慮律儀所攝業。無漏律儀所攝業。別解脫律儀所攝業者。即是七眾所受律儀。謂苾芻律儀。苾芻尼律儀。式叉摩那律儀。勤策律儀。勤策女律儀。鄔波索迦律儀。鄔波斯迦律儀。及近住律儀。依止何等補特伽羅建立出家律儀。依能修行
【現代漢語翻譯】 現代漢語譯本： 特伽羅（Pudgala，補特伽羅，指人）。隨著這樣這樣的業，如果造作或增長，就會同樣承受這樣這樣的異熟（Vipāka，果報）。如果真是這樣，那就不應該修習清凈梵行，也不可能真正了知諸苦的止息，從而達到苦的邊際。如果有人說，『那些補特伽羅，隨著這樣這樣順應所受的業，如果造作或增長，就會同樣承受這樣這樣順應所受的異熟。』如果真是這樣，那就應該修習清凈梵行，而且也可以真正了知諸苦的止息，從而達到苦的邊際。』這段經文有什麼深意呢？這裡佛陀的用意是爲了阻止這樣的邪說，即快樂相應的行業，還能感得快樂相應的異熟；痛苦相應的行業，還能感得痛苦相應的異熟；不苦不樂相應的行業，還能感得不苦不樂相應的異熟。所以佛陀這樣說。又是爲了開許這樣的正說，即快樂相應的行業，順應樂受者，還會承受樂的異熟；順應苦受者，還會承受苦的異熟；順應不苦不樂受者，還會承受不苦不樂的異熟。痛苦相應的行業，順應樂受者，還會承受樂的異熟；順應苦受者，還會承受苦的異熟；順應不苦不樂受者，還會承受不苦不樂的異熟。不苦不樂相應的行業，順應樂受者，還會承受樂的異熟；順應苦受者，還會承受苦的異熟；順應不苦不樂受者，還會承受不苦不樂的異熟。這就是這段經文的深意。 此外，業的差別有三種，即律儀業（Śīla，戒律的行為），不律儀業（不符合戒律的行為），非律儀非不律儀業（既不符合也不違背戒律的行為）。 什麼是律儀業呢？就是別解脫律儀（Prātimokṣa-saṃvara，防止解脫的戒律）所攝的業，靜慮律儀（Dhyāna-saṃvara，禪定戒律）所攝的業，無漏律儀（Anāsrava-saṃvara，無煩惱的戒律）所攝的業。別解脫律儀所攝的業，就是七眾所受的律儀，即比丘律儀（Bhikṣu-śīla，男性出家僧人的戒律），比丘尼律儀（Bhikṣuṇī-śīla，女性出家僧人的戒律），式叉摩那律儀（Śikṣamāṇā-śīla，預備成為比丘尼的戒律），勤策律儀（Śrāmaṇera-śīla，男性沙彌的戒律），勤策女律儀（Śrāmaṇerikā-śīla，女性沙彌的戒律），鄔波索迦律儀（Upāsaka-śīla，男性在家居士的戒律），鄔波斯迦律儀（Upāsikā-śīla，女性在家居士的戒律），以及近住律儀（Upavāsa-śīla，八關齋戒）。依靠什麼樣的補特伽羅建立出家律儀呢？依靠能夠修行的人。
【English Translation】 English version: Tegara (Pudgala, referring to a person). According to such and such karma, if it is done or increased, one will receive such and such Vipāka (result, retribution) accordingly. If this is the case, then one should not cultivate pure Brahmacarya (pure conduct), nor can one truly know the cessation of all suffering, thus reaching the end of suffering. If someone says, 'Those Pudgalas, according to such and such karma that accords with what is received, if it is done or increased, they will receive such and such Vipāka that accords with what is received.' If this is the case, then one should cultivate pure Brahmacarya, and one can also truly know the cessation of all suffering, thus reaching the end of suffering.' What is the profound meaning of this sutra? Here, the Buddha's intention is to prevent such wrong views, namely, that actions associated with pleasure can still bring about Vipāka associated with pleasure; actions associated with pain can still bring about Vipāka associated with pain; actions associated with neither pleasure nor pain can still bring about Vipāka associated with neither pleasure nor pain. That is why the Buddha said this. It is also to permit such correct views, namely, that actions associated with pleasure, for those who experience pleasure, will still receive the Vipāka of pleasure; for those who experience pain, they will receive the Vipāka of pain; for those who experience neither pleasure nor pain, they will receive the Vipāka of neither pleasure nor pain. Actions associated with pain, for those who experience pleasure, will still receive the Vipāka of pleasure; for those who experience pain, they will receive the Vipāka of pain; for those who experience neither pleasure nor pain, they will receive the Vipāka of neither pleasure nor pain. Actions associated with neither pleasure nor pain, for those who experience pleasure, will still receive the Vipāka of pleasure; for those who experience pain, they will receive the Vipāka of pain; for those who experience neither pleasure nor pain, they will receive the Vipāka of neither pleasure nor pain. This is the profound meaning of this sutra. Furthermore, there are three types of differences in karma, namely, Śīla karma (actions of discipline), non-Śīla karma (actions not in accordance with discipline), and neither Śīla nor non-Śīla karma (actions that are neither in accordance with nor against discipline). What is Śīla karma? It is the karma included in the Prātimokṣa-saṃvara (discipline for preventing liberation), the karma included in the Dhyāna-saṃvara (discipline of meditation), and the karma included in the Anāsrava-saṃvara (discipline without defilements). The karma included in the Prātimokṣa-saṃvara is the discipline received by the seven assemblies, namely, Bhikṣu-śīla (discipline of male ordained monks), Bhikṣuṇī-śīla (discipline of female ordained nuns), Śikṣamāṇā-śīla (discipline of those training to become nuns), Śrāmaṇera-śīla (discipline of male novice monks), Śrāmaṇerikā-śīla (discipline of female novice nuns), Upāsaka-śīla (discipline of male lay practitioners), Upāsikā-śīla (discipline of female lay practitioners), and Upavāsa-śīla (eight precepts). Upon what kind of Pudgala is the ordained discipline established? It is established upon those who are capable of practicing.
遠離惡行。遠離欲行補特伽羅。依止何等補特伽羅建立鄔波索迦律儀鄔波斯迦律儀。依能盡受遠離惡行。不遠離欲行補特伽羅。依止何等補特伽羅建立近住律儀。依止不能遠離惡行。及不能遠離欲行補特伽羅。若唯修學鄔波索迦一分學處為說成就。鄔波索迦律儀為說不成就。應說成就而名犯戒。扇搋半擇迦等。為遮彼受鄔波索迦律儀不耶。不遮彼受鄔波索迦律儀。然遮彼鄔波索迦性。不堪親近承事苾芻苾芻尼等二出家眾故。又半擇迦有五種。謂生便半擇迦。嫉妒半擇迦。半月半擇迦灌灑半擇迦。除去半擇迦。
靜慮律儀所攝業者。謂能損伏發起犯戒煩惱種子。離欲界欲者所有遠離。離初靜慮欲者所有遠離。離第二靜慮欲者所有遠離。離第三靜慮欲者所有遠離。是名靜慮律儀所攝身語業。
無漏律儀所攝業者。謂以見諦者由無漏作意力。所得無漏遠離戒性。是名無漏律儀所攝業。
云何不律儀業。謂諸不律儀者。或由生彼種姓中故。或由受持彼事業故。所期現行彼業決定。何等名為不律儀者。所謂屠羊養雞養豬捕鳥捕魚獵鹿罝兔劫賊魁膾控牛縛象立壇咒龍守獄讒構好為損等。
云何非律儀非不律儀業。謂住非律儀非不律儀者。所有善不善業。
又業差別有三種。謂順樂受業。順苦受業。
【現代漢語翻譯】 現代漢語譯本： 遠離惡行。遠離耽於慾望的補特伽羅（指凡夫俗子）。依止何種補特伽羅才能建立鄔波索迦（近事男，在家男居士）律儀和鄔波斯迦（近事女，在家女居士）律儀？依止能夠完全受持並遠離惡行的補特伽羅。不遠離耽於慾望的補特伽羅。依止何種補特伽羅才能建立近住律儀？依止不能遠離惡行，以及不能遠離耽於慾望的補特伽羅。如果僅僅修學鄔波索迦的一部分學處，是說成就了鄔波索迦律儀，還是說沒有成就？應該說是成就了，但名為犯戒。對於扇搋（太監）、半擇迦（陰陽人）等，是爲了遮止他們受鄔波索迦律儀嗎？不是遮止他們受鄔波索迦律儀，而是遮止他們的鄔波索迦的性質，因為他們不堪親近承事比丘（出家男眾）和比丘尼（出家女眾）這二種出家眾。而且半擇迦有五種，即天生半擇迦、嫉妒半擇迦、半月半擇迦、灌灑半擇迦、除去半擇迦。
靜慮律儀所攝的業是指：能夠損伏並平息發起犯戒煩惱的種子。遠離欲界慾望的人所具有的遠離；遠離初禪慾望的人所具有的遠離；遠離第二禪慾望的人所具有的遠離；遠離第三禪慾望的人所具有的遠離。這稱為靜慮律儀所攝的身語業。
無漏律儀所攝的業是指：以見諦者（證悟真理的人）通過無漏作意的力量，所獲得的無漏的遠離戒性。這稱為無漏律儀所攝的業。
什麼是不律儀業？指那些不持律儀的人，或者由於生在那種姓氏中，或者由於受持那種事業，所期望的現行之業是確定的。哪些稱為不律儀者？例如屠羊、養雞、養豬、捕鳥、捕魚、獵鹿、設網捕兔、劫賊、劊子手、控牛、縛象、立壇咒龍、守獄、讒言構陷、喜好損害他人等。
什麼是非律儀非不律儀業？指安住于非律儀非不律儀的人，所有的善業和不善業。
此外，業的差別有三種：順樂受業（導致快樂感受的業）、順苦受業（導致痛苦感受的業）。
【English Translation】 English version: Abstaining from evil deeds. Abstaining from those 'Pudgalas' (persons) who indulge in desires. By relying on what kind of 'Pudgalas' (persons) does one establish the 'Upasaka' (male lay follower) vows and 'Upasika' (female lay follower) vows? By relying on 'Pudgalas' (persons) who can fully uphold and abstain from evil deeds. Not abstaining from 'Pudgalas' (persons) who indulge in desires. By relying on what kind of 'Pudgalas' (persons) does one establish the 'near-dwelling' vows? By relying on 'Pudgalas' (persons) who cannot abstain from evil deeds and cannot abstain from 'Pudgalas' (persons) who indulge in desires. If one only studies a portion of the 'Upasaka' (male lay follower) precepts, is it said to be the accomplishment of the 'Upasaka' (male lay follower) vows, or is it said to be non-accomplishment? It should be said to be accomplishment, but it is called a transgression. Are 'Sandha' (eunuchs), 'Pandakas' (hermaphrodites), etc., prevented from receiving the 'Upasaka' (male lay follower) vows? They are not prevented from receiving the 'Upasaka' (male lay follower) vows, but their nature as 'Upasaka' (male lay follower) is prevented, because they are not fit to closely attend to 'Bhiksus' (monks) and 'Bhiksunis' (nuns), the two monastic communities. Moreover, there are five types of 'Pandakas' (hermaphrodites): those born as 'Pandakas' (hermaphrodites), jealous 'Pandakas' (hermaphrodites), half-month 'Pandakas' (hermaphrodites), irrigated 'Pandakas' (hermaphrodites), and removed 'Pandakas' (hermaphrodites).
The 'karma' (action) included in the 'Dhyana Samvara' (meditative concentration restraint) refers to: that which can subdue and pacify the seeds of afflictions that initiate transgression. The detachment possessed by those who are detached from the desires of the desire realm; the detachment possessed by those who are detached from the desires of the first 'Dhyana' (meditative concentration); the detachment possessed by those who are detached from the desires of the second 'Dhyana' (meditative concentration); the detachment possessed by those who are detached from the desires of the third 'Dhyana' (meditative concentration). This is called the physical and verbal 'karma' (action) included in the 'Dhyana Samvara' (meditative concentration restraint).
The 'karma' (action) included in the 'Anasrava Samvara' (non-outflow restraint) refers to: the non-outflow detachment of the nature of precepts obtained by those who have seen the truth, through the power of non-outflow attention. This is called the 'karma' (action) included in the 'Anasrava Samvara' (non-outflow restraint).
What is 'non-Samvara karma' (non-restraint action)? It refers to those who do not uphold the precepts, either because they are born into that lineage, or because they uphold that occupation, the 'karma' (action) they expect to manifest is certain. Who are called 'non-Samvara' (non-restraint) practitioners? For example, those who slaughter sheep, raise chickens, raise pigs, catch birds, catch fish, hunt deer, set nets to catch rabbits, robbers, executioners, control cattle, bind elephants, erect altars to curse dragons, guard prisons, slander and frame others, and delight in harming others, etc.
What is 'neither Samvara nor non-Samvara karma' (neither restraint nor non-restraint action)? It refers to all the virtuous and non-virtuous 'karma' (action) of those who abide in neither 'Samvara' (restraint) nor 'non-Samvara' (non-restraint).
Furthermore, there are three types of differences in 'karma' (action): 'karma' (action) that leads to pleasant experiences, and 'karma' (action) that leads to painful experiences.
順不苦不樂受業。順樂受業者。謂從欲界乃至第三靜慮所有善業。順苦受業者。謂不善業。順不苦不樂受業者。謂第三靜慮已上所有善業。
又業差別有三種。謂順現法受業。順生受業。順后受業。順現法受業者。若業于現法中異熟成熟。謂從慈定起已。于彼造作若損若益必得現異熟。如從慈定起。從無諍定起。從滅定起。從預流果起。從阿羅漢果起亦爾。又于佛為上首僧中造善惡業必得現異熟。又有餘猛利意樂方便。所行善不善業亦得現異熟。順生受業者。若業于無間生中異熟成熟。謂五無間業。復有所餘善不善業。于無間生異熟熟者。一切皆名順生受業。順后受業者。若業于無間生。后異熟成熟。是名順后受業。又業差別有四種。謂黑黑異熟業。白白異熟業。黑白黑白異熟業。非黑白無異熟業能盡諸業。黑黑異熟業者。謂不善業。白白異熟業者。謂三界善業。黑白黑白異熟業者。謂欲界系雜業。或有業意樂故黑方便故白。或有業。方便故黑意樂故白。非黑白無異熟業能盡諸業者。謂于加行無間道中諸無漏業。
總約一切無漏業。所有障礙隨順體性。如其次第建立。曲穢濁等諸染污業。凈牟尼等諸清凈業。
復有施等諸清凈業。云何施業。謂因緣故等起故處所故。自體故。分別施業。因緣者。謂
【現代漢語翻譯】 現代漢語譯本：順不苦不樂受業，是指產生既非痛苦也非快樂感受的業。順樂受業者，是指從欲界乃至第三禪定（第三靜慮）的所有善業。順苦受業者，是指所有不善業。順不苦不樂受業者，是指從第三禪定以上的所有善業。
又有三種業的差別：順現法受業、順生受業和順后受業。順現法受業，是指在現世（現法）中其異熟果報成熟的業。例如，從慈定中出定后，對他人進行損或益的行為，必定會得到當下的異熟果報。同樣，從慈定出定，從無諍定出定，從滅盡定出定，從預流果位出定，從阿羅漢果位出定，也是如此。此外，在以佛陀為首的僧團中造作善惡業，必定會得到當下的異熟果報。還有，以猛利的意樂和方便所行的善或不善業，也會得到當下的異熟果報。順生受業，是指在下一世（無間生）中其異熟果報成熟的業，例如五無間業。還有其他善或不善業，在下一世異熟成熟的，都稱為順生受業。順后受業，是指在下一世之後其異熟果報成熟的業，這稱為順后受業。
又有四種業的差別：黑黑異熟業、白白異熟業、黑白黑白異熟業和非黑白無異熟業能盡諸業。黑黑異熟業，是指所有不善業。白白異熟業，是指三界（欲界、色界、無色界）的所有善業。黑白黑白異熟業，是指欲界所繫的雜業，有些業是意樂是黑的，方便是白的；有些業是方便是黑的，意樂是白的。非黑白無異熟業能盡諸業，是指在加行道和無間道中的所有無漏業。
總的來說，根據一切無漏業的所有障礙和隨順的體性，依次建立。曲穢濁等是指各種染污業，凈牟尼等是指各種清凈業。
還有佈施等各種清凈業。什麼是佈施業？通過因緣、等起、處所和自體來分別佈施業。因緣是指……
【English Translation】 English version: 'Karma that leads to neither painful nor pleasant feeling' refers to karma that produces a feeling that is neither painful nor pleasant. 'Karma that leads to pleasant feeling' refers to all wholesome karma from the desire realm up to the third dhyana (third meditative absorption). 'Karma that leads to painful feeling' refers to all unwholesome karma. 'Karma that leads to neither painful nor pleasant feeling' refers to all wholesome karma from the third dhyana upwards.
Furthermore, there are three kinds of karma: karma that ripens in the present life, karma that ripens in the next life, and karma that ripens in subsequent lives. 'Karma that ripens in the present life' refers to karma whose different maturation ripens in the present life. For example, after arising from the meditation of loving-kindness (慈定), any act of harm or benefit towards others will certainly result in immediate maturation. Similarly, this is also the case when arising from the meditation of loving-kindness, from the meditation of non-conflict (無諍定), from the cessation meditation (滅定), from the fruition of a Stream-enterer (預流果), or from the fruition of an Arhat (阿羅漢果). Furthermore, creating wholesome or unwholesome karma within the Sangha (僧) headed by the Buddha (佛) will certainly result in immediate maturation. Moreover, wholesome or unwholesome karma performed with intense intention and skillful means will also result in immediate maturation. 'Karma that ripens in the next life' refers to karma whose different maturation ripens in the immediately following life, such as the five heinous karmas (五無間業). All other wholesome or unwholesome karma that ripens in the immediately following life is called 'karma that ripens in the next life.' 'Karma that ripens in subsequent lives' refers to karma whose different maturation ripens after the immediately following life; this is called 'karma that ripens in subsequent lives.'
Furthermore, there are four kinds of karma: karma that is black with black result, karma that is white with white result, karma that is black and white with black and white result, and karma that is neither black nor white with no result, which exhausts all karma. 'Karma that is black with black result' refers to all unwholesome karma. 'Karma that is white with white result' refers to all wholesome karma in the three realms (三界) (desire realm, form realm, and formless realm). 'Karma that is black and white with black and white result' refers to mixed karma associated with the desire realm; some karma has a black intention but white means, while other karma has black means but a white intention. 'Karma that is neither black nor white with no result, which exhausts all karma' refers to all uncontaminated karma (無漏業) in the path of application (加行道) and the path of immediate insight (無間道).
In general, based on all the obstacles and conducive qualities of all uncontaminated karma, they are established in order. 'Crookedness, impurity, turbidity, etc.' refer to various contaminated karmas, while 'pure Muni (牟尼), etc.' refer to various pure karmas.
Furthermore, there are various pure karmas such as giving (施). What is the karma of giving? The karma of giving is distinguished by its causes, motivation, location, and nature. The causes refer to...
無貪無瞋無癡善根。等起者。謂彼俱行思處所者。謂所施物自體者。謂正行施時身語意業。云何施圓滿。謂數數施故。無偏黨施故。隨其所欲圓滿施故。施得圓滿。又無所依施故廣清凈施故。極歡喜施故。數數施故田器施故。善分佈新舊施故。施得圓滿。
云何應知施物圓滿。謂所施財物非誑詐得故。所施財物非侵他得故。所施財物非穢離垢故。所施財物清凈故。所施財物如法所引故。如是應知施物圓滿。
如契經說。成就尸羅。善能防護別解脫律儀。軌則所行皆悉圓滿。見微細罪生大怖畏。于諸學處善能受學。云何成就尸羅。能受能護凈尸羅故。云何善能防護別解脫律儀。能善護持出離尸羅故。云何軌則所行皆悉圓滿。具凈尸罹難為毀責故。云何見微細罪生大怖畏。勇猛恭敬所學尸羅故。云何于諸學處善能受學圓滿。受學所學尸羅故。
從是已后依止尸羅。釋佛經中護身等義。云何名為防護身語。由彼正解所攝持故。云何身語具足圓滿。終不毀犯所毀犯故。云何身語清凈現行。由無悔等漸次修行。乃至得定為依止故。云何身語極善現行。染污尋思所不雜故。云何身語無罪現行。遠離邪愿修梵行故。云何身語無害現行。不輕陵他易共住故。云何身語隨順現行。由能隨順涅槃得故。云何身語隨隱顯現
【現代漢語翻譯】 現代漢語譯本： 無貪、無瞋、無癡的善根，其等起（動機）是指與這些善根同時生起的思（意志）。處所（施捨的對象）是指所施捨物品的本身。正行施捨時，指的是身、語、意三業的活動。如何使施捨圓滿？通過多次施捨，不偏袒地施捨，以及隨對方的需求圓滿地施捨，施捨就能圓滿。此外，不執著于施捨，廣泛而清凈地施捨，極其歡喜地施捨，多次施捨，選擇合適的田地（指受施者）和器具（指施捨的物品）施捨，妥善分配新舊物品進行施捨，施捨就能圓滿。
如何得知施捨的物品是圓滿的？所施捨的財物不是通過欺騙得來的，不是通過侵佔他人得來的，不是污穢的而是遠離垢染的，所施捨的財物是清凈的，所施捨的財物是如法獲得的。像這樣，就應該知道施捨的物品是圓滿的。
如契經所說：『成就戒律，善於防護別解脫律儀（佛教的戒律體系），行為舉止都圓滿，見到微小的罪過都產生大的恐懼，對於各種學處都能很好地學習。』如何成就戒律？能夠受持和守護清凈的戒律。如何善於防護別解脫律儀？能夠很好地護持出離的戒律。如何行為舉止都圓滿？因為具備清凈的戒律，難以被指責。如何見到微小的罪過都產生大的恐懼？因為勇猛恭敬地學習戒律。如何對於各種學處都能很好地學習圓滿？因為受持學習所應該學習的戒律。
從這以後，依靠戒律，解釋佛經中關於防護身等含義。什麼叫做防護身語？由於正確的理解所攝持。如何使身語具足圓滿？最終不毀犯所應該避免的。如何使身語清凈地顯現？由於沒有後悔等，逐漸修行，乃至以獲得禪定為依靠。如何使身語極其善良地顯現？不與染污的思緒混雜。如何使身語無罪地顯現？遠離邪惡的願望，修持梵行（清凈的行為）。如何使身語無害地顯現？不輕視欺凌他人，容易與他人相處。如何使身語隨順地顯現？由於能夠隨順涅槃的獲得。如何使身語隨順地隱沒和顯現？
【English Translation】 English version: The wholesome roots of non-greed, non-hatred, and non-delusion. The 'samutthana' (arising) refers to the 'citta' (thought/volition) that arises simultaneously with these wholesome roots. The 'avatthu' (object/recipient) refers to the substance of the object being given. When giving is performed correctly, it refers to the activities of body, speech, and mind. How is giving perfected? Through giving repeatedly, giving without partiality, and giving completely according to the recipient's wishes, giving is perfected. Furthermore, giving without attachment, giving broadly and purely, giving with extreme joy, giving repeatedly, giving to suitable 'ksetra' (fields - referring to recipients) and with appropriate 'patra' (vessels - referring to objects), and distributing new and old items well, giving is perfected.
How should one know that the object of giving is perfect? The wealth being given is not obtained through deception, not obtained through infringing upon others, not defiled but free from impurities, the wealth being given is pure, and the wealth being given is lawfully acquired. In this way, one should know that the object of giving is perfect.
As the 'sutra' says: 'Accomplishing 'sila' (moral conduct), being skilled in guarding the 'pratimoksha' (code of monastic discipline), conduct and behavior are all perfect, seeing even the slightest fault generates great fear, and one is able to learn well in all the 'sikshapada' (precepts).' How is 'sila' accomplished? By being able to uphold and protect pure 'sila'. How is one skilled in guarding the 'pratimoksha'? By being able to well protect the 'naiskramya-sila' (conduct of renunciation). How is conduct and behavior all perfect? Because one possesses pure 'sila' that is difficult to criticize. How does seeing even the slightest fault generate great fear? Because one learns 'sila' with vigor and respect. How is one able to learn well and perfectly in all the 'sikshapada'? Because one upholds and learns the 'sila' that should be learned.
From this point onwards, relying on 'sila', explain the meaning of protecting the body, etc., in the Buddhist scriptures. What is called protecting body and speech? Because it is upheld by correct understanding. How are body and speech complete and perfect? Ultimately, not violating what should be avoided. How do body and speech manifest purely? Because of gradual practice without regret, etc., even relying on obtaining 'dhyana' (meditative absorption) as a support. How do body and speech manifest extremely well? Not mixed with defiled thoughts. How do body and speech manifest without fault? By abandoning evil desires and practicing 'brahmacharya' (celibate conduct). How do body and speech manifest without harm? Not looking down on or bullying others, and being easy to live with. How do body and speech manifest in accordance? Because one is able to accord with the attainment of 'nirvana'. How do body and speech manifest in accordance with concealment and manifestation?
行。隱善顯惡故。云何身語親善現行。同梵行者攝受尸羅故。云何身語應儀現行。于尊尊位離憍慢故。云何身語敬順現行。于尊教誨敬順受故。云何身語無熱現行。遠離苦行熱惱下劣欲解故。云何身語不惱現行。棄捨財業無悔惱故。云何身語無悔現行。雖得少分不以為喜而無悔恨故。如世尊說。如是有情皆由自業。業所乖諍。從業所生依業出離業能分別一切有情高下勝劣。云何有情皆由自業。由自造業而受異熟故。
云何業所乖諍。于受自業所得異熟時。善不善業互違諍故。云何從業所生。是諸有情遠離無因惡因。唯從業所生故。云何依業出離。依對治業解業縛故。云何由業有情高下。謂猶業故於善惡趣得自體差別。云何勝劣。謂諸有情成就功德過失差別。
如世尊說有情業異熟不可思議。云何業異熟可思議。云何業異熟不可思議。謂諸善業於人天趣得可愛異熟。是可思議。諸不善業墮三惡趣得不愛異熟。是可思議。即由此業感諸有情自身異熟等種種差別。不可思議。又即善不善業。處差別事差別因差別異熟差別品類差別等。皆不可思議。復有種種外事差別。能感業用不可思議。又末尼珠藥草咒術相應業用不可思議。又諸觀行者威德業用不可思議。又諸菩薩自在業用不可思議。所謂命自在故。心自在故。
【現代漢語翻譯】 現代漢語譯本：行。隱藏善行，彰顯惡行，是怎樣的呢？身語的親善行為如何顯現？與同修梵行者互相幫助，守護戒律的緣故。 身語的應儀行為如何顯現？對於值得尊敬的人，遠離驕慢的緣故。 身語的敬順行為如何顯現？對於值得尊敬的教誨，恭敬順從接受的緣故。 身語的無熱行為如何顯現？遠離苦行帶來的熱惱和低劣的慾望的緣故。 身語的不惱行為如何顯現？捨棄財產和事業，沒有後悔煩惱的緣故。 身語的無悔行為如何顯現？即使得到很少，也不因此感到高興，更沒有後悔怨恨的緣故。 如世尊所說：『一切有情眾生都由自己的業力所決定，業力使他們互相爭鬥，從業力而生，依靠業力而解脫，業力能分別一切有情眾生的高下勝劣。』 怎樣的有情眾生都由自己的業力所決定？由於自己造作的業力而承受不同的果報的緣故。 什麼是業力所導致的爭鬥？在承受自己業力所得的果報時，善業和不善業互相違背爭鬥的緣故。 什麼是從業力而生？是說一切有情眾生遠離無因和惡因，唯獨從業力所生的緣故。 什麼是依靠業力而解脫？依靠對治的業力來解除業力的束縛的緣故。 什麼是由於業力導致有情眾生的高下？是說由於業力的緣故，在善惡趣中得到自體上的差別。 什麼是勝劣？是說一切有情眾生在功德和過失上的差別。 如世尊所說，有情眾生的業力果報是不可思議的。 怎樣的業力果報是可思議的？怎樣的業力果報是不可思議的？ 善業在人天善趣得到可愛的果報，這是可思議的。不善業墮入三惡趣得到不可愛的果報，這是可思議的。然而，僅僅由此業力就能感得一切有情眾生自身果報等種種差別，這是不可思議的。而且，善業和不善業在處所差別、事情差別、原因差別、果報差別、品類差別等方面，都是不可思議的。 還有種種外在事物的差別，能夠感應業力的作用，這是不可思議的。還有末尼珠（maṇi，寶珠）、藥草、咒術等相應的業力作用，這是不可思議的。還有各種觀行者的威德業力作用，這是不可思議的。還有諸位菩薩自在的業力作用，這是不可思議的。所謂命自在的緣故，心自在的緣故。
【English Translation】 English version: Action. What does it mean to conceal good deeds and reveal evil deeds? How do the virtuous actions of body and speech manifest? It is because of supporting fellow practitioners in pure conduct (brahmacarya) and upholding the precepts (śīla). How do the appropriate actions of body and speech manifest? It is because of being free from arrogance towards those who are worthy of respect. How do the respectful actions of body and speech manifest? It is because of respectfully accepting the teachings of those who are worthy of respect. How do the actions of body and speech without heat manifest? It is because of being far from the heat and inferior desires that come from ascetic practices. How do the actions of body and speech without affliction manifest? It is because of abandoning wealth and possessions without regret or affliction. How do the actions of body and speech without remorse manifest? It is because of not being pleased even if one gains a little, and having no regret or resentment. As the World Honored One said: 'All sentient beings are determined by their own karma (karma), karma causes them to quarrel with each other, they are born from karma, they are liberated by relying on karma, and karma can distinguish the superiority and inferiority of all sentient beings.' How are all sentient beings determined by their own karma? It is because they experience different results due to the karma they have created. What is the conflict caused by karma? It is when good and bad karma conflict with each other when experiencing the results of one's own karma. What does it mean to be born from karma? It means that all sentient beings are far from causelessness and evil causes, and are born solely from karma. What does it mean to be liberated by relying on karma? It is because of relying on remedial karma to untie the bonds of karma. How does karma cause the superiority and inferiority of sentient beings? It means that due to karma, one obtains different self-natures in good and bad realms. What is superiority and inferiority? It refers to the differences in merits and faults that sentient beings possess. As the World Honored One said, the karmic results of sentient beings are inconceivable. What karmic results are conceivable? What karmic results are inconceivable? It is conceivable that good karma leads to pleasant results in the realms of humans and gods. It is conceivable that bad karma leads to unpleasant results in the three evil realms. However, it is inconceivable that this karma alone can cause various differences in the self-nature and other aspects of all sentient beings. Moreover, good and bad karma are inconceivable in terms of differences in place, differences in events, differences in causes, differences in results, and differences in categories. Furthermore, the various differences in external things that can influence the effects of karma are inconceivable. Also, the corresponding effects of karma related to maṇi jewels (maṇi, gems), medicinal herbs, and mantras are inconceivable. Also, the powerful effects of karma of various practitioners are inconceivable. Also, the unobstructed effects of karma of various Bodhisattvas are inconceivable. That is, because of the freedom of life, and because of the freedom of mind.
財自在故。業自在故。生自在故。勝解自在故。愿自在故。神通自在故。智自在故。法自在故。諸大菩薩由如是等自在力故。所作業用不可思議。又一切佛所作諸佛應所作事業用不可思議。如是集諦總有四種行相差別。謂因相集相生相緣相。云何因相。謂能引發復有習氣因。是名因相。云何集相。謂彼彼有情所集習氣。于彼彼有情類為等起因。是名集相。云何生相。謂各別內身無量品類差別生因。是名生相。云何緣相。謂諸有情別別得舍因。是名緣相。
大乘阿毗達磨集論卷第四 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
大乘阿毗達磨集論卷第五
無著菩薩造
三藏法師玄奘奉 詔譯
抉擇分中諦品第一之三
云何滅諦。謂相故甚深故世俗故。勝義故不圓滿故圓滿故無莊嚴故。有莊嚴故。有餘故。無餘故。最勝故。差別故分別滅諦。
何等相故。謂真如聖道煩惱不生。若滅依若能滅若滅性。是滅諦相。如世尊說。眼耳及與鼻舌身及與意。於此處名色究竟滅無餘。又說。是故汝今當觀是處。所謂此處眼究竟滅遠離色想。乃至意究竟滅遠離法想。由此道理顯示所緣。真如境上有漏法滅。是滅諦相。何等甚深故。謂彼諸行究竟寂滅。如是寂滅望彼諸行。
【現代漢語翻譯】 現代漢語譯本： 由於財富的自在，由於業的自在，由於生的自在，由於殊勝理解的自在，由於愿的自在，由於神通的自在，由於智慧的自在，由於法的自在，諸大菩薩由於像這樣的自在力，所作的業用是不可思議的。而且一切佛所作的、諸佛應作的事業用也是不可思議的。像這樣，集諦總共有四種行相差別，分別是因相、集相、生相、緣相。 什麼是因相？是指能夠引發並且具有習氣的因，這叫做因相。什麼是集相？是指各個有情所聚集的習氣，對於各個有情種類來說是等起因，這叫做集相。什麼是生相？是指各個內身中無量品類的差別生因，這叫做生相。什麼是緣相？是指諸有情各自得到的舍因，這叫做緣相。
《大乘阿毗達磨集論》卷第四 大正藏第 31 冊 No. 1605 《大乘阿毗達磨集論》
《大乘阿毗達磨集論》卷第五
無著菩薩造
三藏法師玄奘奉 詔譯
抉擇分中諦品第一之三
什麼是滅諦？是通過相故、甚深故、世俗故、勝義故、不圓滿故、圓滿故、無莊嚴故、有莊嚴故、有餘故、無餘故、最勝故、差別故來分別滅諦。
什麼是相故？是指真如（Tathata，實性）、聖道（Aryamarga，通往解脫的道路）、煩惱不生。無論是滅依（Nirodha-asraya，滅的所依）、能滅（Nirodhaka，能導致滅的原因）還是滅性（Nirodha-svabhava，滅的本性），都是滅諦的相。正如世尊所說：『眼、耳、及與鼻、舌、身、及與意，於此處名色究竟滅無餘。』又說：『是故汝今當觀是處，所謂此處眼究竟滅遠離色想，乃至意究竟滅遠離法想。』由此道理顯示所緣，真如境上有漏法滅，是滅諦的相。什麼是甚深故？是指那些諸行（Samskara，行蘊）究竟寂滅。像這樣的寂滅，相對於那些諸行來說，是甚深的。
【English Translation】 English version: Due to the freedom of wealth, due to the freedom of karma, due to the freedom of birth, due to the freedom of superior understanding, due to the freedom of vows, due to the freedom of supernatural powers, due to the freedom of wisdom, due to the freedom of Dharma, the great Bodhisattvas, due to such powers of freedom, the functions of their actions are inconceivable. Moreover, all the actions performed by all Buddhas, the tasks that all Buddhas should perform, are also inconceivable. Thus, the Samudaya-satya (Truth of Origin) has four aspects of difference in total, namely, Hetu-lakshana (aspect of cause), Samudaya-lakshana (aspect of accumulation), Utpada-lakshana (aspect of arising), and Pratyaya-lakshana (aspect of condition). What is Hetu-lakshana (aspect of cause)? It refers to the cause that can initiate and also has habitual tendencies, which is called Hetu-lakshana. What is Samudaya-lakshana (aspect of accumulation)? It refers to the habitual tendencies accumulated by various sentient beings, which serve as the initiating cause for those various kinds of sentient beings, and this is called Samudaya-lakshana. What is Utpada-lakshana (aspect of arising)? It refers to the cause of the arising of countless categories of differences within each individual inner body, and this is called Utpada-lakshana. What is Pratyaya-lakshana (aspect of condition)? It refers to the cause of gain and loss that each sentient being individually obtains, and this is called Pratyaya-lakshana.
《Abhidharma-samuccaya》 Volume 4 Taisho Tripitaka Volume 31 No. 1605 《Abhidharma-samuccaya》
《Abhidharma-samuccaya》 Volume 5
By Bodhisattva Asanga
Translated by Tripitaka Master Xuanzang under Imperial Decree
Chapter One on Truths in the Section on Determination, Part Three
What is Nirodha-satya (Truth of Cessation)? It is to distinguish the Nirodha-satya through aspects such as Lakshana-artha (meaning of characteristic), Gambhirata-artha (meaning of profoundness), Samvriti-artha (meaning of conventional truth), Paramartha-artha (meaning of ultimate truth), Aparipurna-artha (meaning of incompleteness), Paripurna-artha (meaning of completeness), Analamkara-artha (meaning of non-adornment), Alankara-artha (meaning of adornment), Savashesha-artha (meaning of remainder), Niravashesha-artha (meaning of no remainder), Agrata-artha (meaning of supreme), and Visesha-artha (meaning of distinction).
What is Lakshana-artha (meaning of characteristic)? It refers to the non-arising of Tathata (Suchness), Aryamarga (Noble Path), and Klesha (afflictions). Whether it is Nirodha-asraya (basis of cessation), Nirodhaka (cause of cessation), or Nirodha-svabhava (nature of cessation), it is the characteristic of Nirodha-satya. As the World Honored One said: 'Eye, ear, nose, tongue, body, and mind, in this place, name and form are completely extinguished without remainder.' And also said: 'Therefore, you should now observe this place, that is, in this place, the eye is completely extinguished, separated from the thought of form, and so on, until the mind is completely extinguished, separated from the thought of Dharma.' From this principle, it is shown that the object of cognition, the extinction of contaminated Dharmas in the realm of Suchness, is the characteristic of Nirodha-satya. What is Gambhirata-artha (meaning of profoundness)? It refers to the ultimate quiescence of those Samskaras (formations). Such quiescence, in relation to those Samskaras, is profound.
不可說異。不可說不異。不可說亦異亦不異。不可說非異非不異。所以者何。無戲論故。於此義中若生戲論。非正思議非道非如。亦非善巧方便思故。如世尊說。此六觸處盡離欲滅寂靜沒等。若謂有異。若謂無異。若謂亦有異亦無異。若謂非有異非無異者。于無戲論便生戲論。乃至有六處可有諸戲論。六處既滅絕諸戲論即是涅槃。
何等世俗故。謂以世間道摧伏種子所得滅。是故世尊別名說為彼分涅槃。
何等勝義故謂以聖慧永拔種子所得滅。何等不圓滿故。謂諸有學。或預流果攝。或一來果攝。或不還果攝等所有滅。
何等圓滿故。謂諸無學阿羅漢果攝等所有滅。
何等無莊嚴故。謂慧解脫阿羅漢所有滅。何等有莊嚴故。謂俱分解脫三明六通阿羅漢等所有滅。
何等有餘故。謂有餘依滅。
何等無餘故。謂無餘依滅。
何等最勝故。謂佛菩薩無住涅槃攝所有滅。以常安住一切有情利樂事故。
何等差別故。謂無餘永斷永出永吐盡離欲滅寂靜沒等。何故名無餘永斷。由余句故。何故名永出。永出諸纏故。何故名永吐。永吐隨眠故。何故名盡。見道對治得離系故。何故名離欲。修道對治得離系故。何故名滅。當來彼果苦不生故。何故名寂靜。于現法中彼果心苦永不行
【現代漢語翻譯】 現代漢語譯本 不可說它們是相異的。不可說它們是不相異的。不可說它們既相異又不相異。不可說它們既非相異又非不相異。這是為什麼呢？因為沒有戲論的緣故。如果在這個意義中產生戲論，那就不是正確的思考，不是通往真理的道路，也不是善巧方便的智慧。正如世尊所說：『這六種觸處（指眼、耳、鼻、舌、身、意六根）的止息，是離欲、寂滅、寂靜、消沒』等等。如果說它們是相異的，如果說它們是不相異的，如果說它們既相異又不相異，如果說它們既非相異又非不相異，那麼就在沒有戲論之處產生了戲論。乃至只要有六處存在，就可能產生各種戲論。六處一旦滅盡，一切戲論也就滅盡，這就是涅槃。
什麼是世俗的涅槃呢？是指通過世間的方法摧伏煩惱種子所獲得的滅。因此，世尊特別稱之為『彼分涅槃』。
什麼是勝義的涅槃呢？是指通過聖者的智慧永遠拔除煩惱種子所獲得的滅。
什麼是不圓滿的涅槃呢？是指那些有學之人，例如證得預流果（Sotapanna，須陀洹，入流果）、一來果（Sakadagami，斯陀含，一還果）、不還果（Anagami，阿那含，不還果）等聖者所獲得的滅。
什麼是圓滿的涅槃呢？是指那些無學之人，例如證得阿羅漢果（Arhat，殺賊，應供，無學）等聖者所獲得的滅。
什麼是沒有莊嚴的涅槃呢？是指慧解脫阿羅漢所獲得的滅。
什麼是具有莊嚴的涅槃呢？是指俱分解脫（兩種解脫方式都證得）的三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）阿羅漢等所獲得的滅。
什麼是有餘的涅槃呢？是指有餘依涅槃（還留有色身和煩惱習氣）
什麼是無餘的涅槃呢？是指無餘依涅槃（色身和煩惱習氣都已滅盡）
什麼是最為殊勝的涅槃呢？是指佛菩薩的無住涅槃（不住生死，不住涅槃）所包含的滅。因為他們恒常安住于利益和快樂一切有情的事業中。
什麼是差別的涅槃呢？是指無餘的、永遠斷除、永遠脫離、永遠吐出、完全離欲、滅盡、寂靜、消沒等等。為什麼稱為『無餘永斷』呢？因為有『余』這個詞的緣故。為什麼稱為『永出』呢？因為永遠脫離各種煩惱的束縛。為什麼稱為『永吐』呢？因為永遠吐出潛在的煩惱習氣。為什麼稱為『盡』呢？因為在見道時，通過對治煩惱而獲得解脫。為什麼稱為『離欲』呢？因為在修道時，通過對治煩惱而獲得解脫。為什麼稱為『滅』呢？因為未來的苦果不再產生。為什麼稱為『寂靜』呢？因為在現世中，苦果所帶來的心理痛苦永遠不再發生。
【English Translation】 English version It cannot be said that they are different. It cannot be said that they are not different. It cannot be said that they are both different and not different. It cannot be said that they are neither different nor not different. Why is that? Because there is no proliferation of views (戲論, xi lun). If proliferation of views arises in this meaning, it is not right thinking, not the path, not as it is, and not skillful means of wisdom. As the World Honored One said: 'The cessation of these six sense bases (六觸處, liu chu chu, referring to the six roots: eyes, ears, nose, tongue, body, and mind) is detachment, tranquility, stillness, disappearance,' and so on. If it is said that they are different, if it is said that they are not different, if it is said that they are both different and not different, if it is said that they are neither different nor not different, then proliferation of views arises where there is no proliferation of views. As long as the six sense bases exist, various proliferations of views are possible. Once the six sense bases are extinguished, all proliferations of views are extinguished, and that is Nirvana.
What is worldly Nirvana? It refers to the cessation obtained by subduing the seeds of affliction through worldly means. Therefore, the World Honored One specifically calls it 'partial Nirvana (彼分涅槃, bi fen nie pan)'.
What is ultimate Nirvana? It refers to the cessation obtained by permanently uprooting the seeds of affliction through the wisdom of the noble ones.
What is incomplete Nirvana? It refers to the cessation attained by those who are still learning, such as those who have attained the fruit of Stream-enterer (預流果, Yu Liu Guo, Sotapanna), Once-returner (一來果, Yi Lai Guo, Sakadagami), or Non-returner (不還果, Bu Huan Guo, Anagami).
What is complete Nirvana? It refers to the cessation attained by those who are beyond learning, such as those who have attained the fruit of Arhat (阿羅漢果, A Luo Han Guo, Arhat).
What is unadorned Nirvana? It refers to the cessation attained by an Arhat who is liberated by wisdom (慧解脫阿羅漢, Hui Jie Tuo A Luo Han).
What is adorned Nirvana? It refers to the cessation attained by an Arhat who is liberated in both ways (俱分解脫, Ju Fen Jie Tuo) and possesses the three kinds of knowledge (三明, San Ming: knowledge of past lives, knowledge of the future, and knowledge of the extinction of defilements) and the six supernormal powers (六通, Liu Tong: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of defilements).
What is Nirvana with remainder? It refers to Nirvana with remainder of aggregates (有餘依滅, You Yu Yi Mie).
What is Nirvana without remainder? It refers to Nirvana without remainder of aggregates (無餘依滅, Wu Yu Yi Mie).
What is the most supreme Nirvana? It refers to the cessation included in the non-abiding Nirvana (無住涅槃, Wu Zhu Nie Pan) of Buddhas and Bodhisattvas. Because they constantly abide in the activity of benefiting and bringing happiness to all sentient beings.
What is differentiated Nirvana? It refers to the complete, permanent cutting off, permanent departure, permanent expulsion, complete detachment, cessation, tranquility, disappearance, and so on, without remainder. Why is it called 'complete and permanent cutting off without remainder'? Because of the word 'remainder'. Why is it called 'permanent departure'? Because of permanently departing from the bonds of affliction. Why is it called 'permanent expulsion'? Because of permanently expelling latent tendencies of affliction. Why is it called 'cessation'? Because, upon attaining the path of seeing, liberation is obtained through the antidote to affliction. Why is it called 'detachment'? Because, upon cultivating the path, liberation is obtained through the antidote to affliction. Why is it called 'extinction'? Because the future suffering of that result will not arise. Why is it called 'tranquility'? Because, in the present life, the mental suffering resulting from that will never occur.
故。何故名沒。余所有事永滅沒故。何故此滅複名無為。離三相故。何故此滅複名難見。超過肉眼天眼境故。何故此滅複名不轉。永離諸趣差別轉故。何故此滅名不卑屈離三愛故。何故此滅複名甘露。離蘊魔故。何故此滅複名無漏。永離一切煩惱魔故。何故此滅複名舍宅。無罪喜樂所依事故。何故此滅複名洲渚。三界隔絕故。何故此滅複名弘濟。能遮一切大苦災橫故。何故此滅複名歸依。無有虛妄意樂方便所依處故。何故此滅名勝歸趣。能為歸趣一切最勝聖性所依處故。何故此滅複名不死。永離生故。何故此滅名無熱惱永離一切煩惱熱故。永離一切求不得苦大熱惱故。何故此滅名無熾然。永離一切愁嘆憂苦諸惱亂故。何故此滅複名安隱。離怖畏住所依處故。何故此滅複名清涼。諸利益事所依處故。何故此滅複名樂事。第一義樂事故。何故此滅名趣吉祥。為證得彼易修方便所依處故。何故此滅複名無病。永離一切障礙病故。何故此滅複名不動。永離一切散動故。何故此滅複名涅槃。無相寂滅大安樂住所依處故。何故此滅複名無生。離續生故。何故此滅複名無起。永離此後漸生起故。何故此滅複名無造。永離前際諸業煩惱勢力所引故。何故此滅複名無作。不作現在諸業煩惱所依處故。何故此滅複名不生。永離未來相續生故
【現代漢語翻譯】 現代漢語譯本： 問：什麼緣故稱之為『沒』（Nirodha，滅）？ 答：因為所有與我相關的事物都永遠滅盡的緣故。 問：什麼緣故此『滅』又被稱為『無為』（Asamskrita，不造作）？ 答：因為遠離生、住、異這三種相狀的緣故。 問：什麼緣故此『滅』又被稱為『難見』（Durdarsha，難以看見）？ 答：因為它超越了肉眼和天眼的境界的緣故。 問：什麼緣故此『滅』又被稱為『不轉』（Acala，不動搖）？ 答：因為它永遠脫離了諸趣（Gati，輪迴的去處）的差別流轉的緣故。 問：什麼緣故此『滅』被稱為『不卑屈』（Anavanata，不屈服）？ 答：因為它遠離了對欲愛、有愛、無有愛這三種愛的緣故。 問：什麼緣故此『滅』又被稱為『甘露』（Amrita，不死之藥）？ 答：因為它遠離了五蘊（Skandha，構成個體經驗的要素）之魔的緣故。 問：什麼緣故此『滅』又被稱為『無漏』（Anasrava，沒有煩惱）？ 答：因為它永遠脫離了一切煩惱之魔的緣故。 問：什麼緣故此『滅』又被稱為『舍宅』（Lena，住所）？ 答：因為它是沒有罪過的喜樂所依賴的處所的緣故。 問：什麼緣故此『滅』又被稱為『洲渚』（Dvipa，島嶼）？ 答：因為它與三界（Trailokya，欲界、色界、無色界）隔絕的緣故。 問：什麼緣故此『滅』又被稱為『弘濟』（Tarana，救度）？ 答：因為它能夠遮止一切大苦和災禍橫生的緣故。 問：什麼緣故此『滅』又被稱為『歸依』（Sharana，庇護）？ 答：因為它沒有虛妄的意樂和方便所依賴的處所的緣故。 問：什麼緣故此『滅』被稱為『勝歸趣』（Parayana，殊勝的歸宿）？ 答：因為它能作為一切最殊勝的聖性所依賴的處所的緣故。 問：什麼緣故此『滅』又被稱為『不死』（Achyuta，不壞）？ 答：因為它永遠脫離了生的緣故。 問：什麼緣故此『滅』被稱為『無熱惱』（Anutapa，沒有懊悔）？ 答：因為它永遠脫離了一切煩惱之熱的緣故，永遠脫離了一切求不得苦的大熱惱的緣故。 問：什麼緣故此『滅』被稱為『無熾然』（Anidagha，沒有燃燒）？ 答：因為它永遠脫離了一切愁嘆、憂苦和諸種惱亂的緣故。 問：什麼緣故此『滅』又被稱為『安隱』（Shiva，吉祥）？ 答：因為它遠離怖畏的住所所依賴的處所的緣故。 問：什麼緣故此『滅』又被稱為『清涼』（Sheetibhuta，清涼的）？ 答：因為它是諸種利益之事所依賴的處所的緣故。 問：什麼緣故此『滅』又被稱為『樂事』（Sukha，快樂）？ 答：因為它是第一義樂的緣故。 問：什麼緣故此『滅』被稱為『趣吉祥』（Shubhakara，帶來吉祥）？ 答：因為它是爲了證得它而易於修行的方便所依賴的處所的緣故。 問：什麼緣故此『滅』又被稱為『無病』（Aroga，沒有疾病）？ 答：因為它永遠脫離了一切障礙之病的緣故。 問：什麼緣故此『滅』又被稱為『不動』（Achala，不動搖）？ 答：因為它永遠脫離了一切散動的緣故。 問：什麼緣故此『滅』又被稱為『涅槃』（Nirvana，寂滅）？ 答：因為它是無相寂滅大安樂住所依賴的處所的緣故。 問：什麼緣故此『滅』又被稱為『無生』（Ajata，不生）？ 答：因為它脫離了相續之生的緣故。 問：什麼緣故此『滅』又被稱為『無起』（Asambhava，不起）？ 答：因為它永遠脫離了此後漸次生起的緣故。 問：什麼緣故此『滅』又被稱為『無造』（Akrta，不造作）？ 答：因為它永遠脫離了前際諸業煩惱勢力所牽引的緣故。 問：什麼緣故此『滅』又被稱為『無作』（Asamskrta，不造作）？ 答：因為它不作為現在諸業煩惱所依賴的處所的緣故。 問：什麼緣故此『滅』又被稱為『不生』（Anutpada，不生起）？ 答：因為它永遠脫離了未來相續之生的緣故。
English version: Q: For what reason is it called 'Cessation' (Nirodha, extinction)? A: Because all things related to 'me' are eternally extinguished. Q: For what reason is this 'Cessation' also called 'Unconditioned' (Asamskrita, uncreated)? A: Because it is free from the three characteristics of arising, abiding, and ceasing. Q: For what reason is this 'Cessation' also called 'Difficult to See' (Durdarsha, hard to see)? A: Because it transcends the realm of the physical eye and the divine eye. Q: For what reason is this 'Cessation' also called 'Unwavering' (Acala, immovable)? A: Because it is eternally free from the differentiated turning of the destinies (Gati, realms of rebirth). Q: For what reason is this 'Cessation' called 'Unsubmissive' (Anavanata, unbowed)? A: Because it is free from the three kinds of craving: craving for sensual pleasure, craving for existence, and craving for non-existence. Q: For what reason is this 'Cessation' also called 'Nectar' (Amrita, immortality)? A: Because it is free from the demon of the five aggregates (Skandha, the elements constituting individual experience). Q: For what reason is this 'Cessation' also called 'Without Outflow' (Anasrava, without defilements)? A: Because it is eternally free from all the demons of afflictions. Q: For what reason is this 'Cessation' also called 'Abode' (Lena, shelter)? A: Because it is the place where joy and happiness without fault rely. Q: For what reason is this 'Cessation' also called 'Island' (Dvipa, island)? A: Because it is isolated from the three realms (Trailokya, desire realm, form realm, formless realm). Q: For what reason is this 'Cessation' also called 'Great Deliverance' (Tarana, salvation)? A: Because it can prevent all great suffering and unexpected disasters. Q: For what reason is this 'Cessation' also called 'Refuge' (Sharana, protection)? A: Because it is the place where there is no false intention or expedient means to rely on. Q: For what reason is this 'Cessation' called 'Supreme Refuge' (Parayana, ultimate refuge)? A: Because it can serve as the place where all the most supreme holy nature relies. Q: For what reason is this 'Cessation' also called 'Undying' (Achyuta, imperishable)? A: Because it is eternally free from birth. Q: For what reason is this 'Cessation' called 'Without Torment' (Anutapa, without regret)? A: Because it is eternally free from all the heat of afflictions, and eternally free from the great torment of the suffering of not getting what one wants. Q: For what reason is this 'Cessation' called 'Without Burning' (Anidagha, without burning)? A: Because it is eternally free from all sorrow, lamentation, suffering, and various disturbances. Q: For what reason is this 'Cessation' also called 'Peaceful' (Shiva, auspicious)? A: Because it is the place where the dwelling free from fear relies. Q: For what reason is this 'Cessation' also called 'Cooling' (Sheetibhuta, cooled)? A: Because it is the place where various beneficial things rely. Q: For what reason is this 'Cessation' also called 'Happiness' (Sukha, pleasure)? A: Because it is the ultimate happiness. Q: For what reason is this 'Cessation' called 'Leading to Auspiciousness' (Shubhakara, bringing auspiciousness)? A: Because it is the place where the easily practiced means for attaining it rely. Q: For what reason is this 'Cessation' also called 'Without Disease' (Aroga, without illness)? A: Because it is eternally free from all obstructing diseases. Q: For what reason is this 'Cessation' also called 'Immovable' (Achala, unmoving)? A: Because it is eternally free from all distractions. Q: For what reason is this 'Cessation' also called 'Nirvana' (Nirvana, extinction)? A: Because it is the place where the abode of signlessness, quiescence, and great bliss relies. Q: For what reason is this 'Cessation' also called 'Unborn' (Ajata, not born)? A: Because it is free from continuous birth. Q: For what reason is this 'Cessation' also called 'Without Arising' (Asambhava, without arising)? A: Because it is eternally free from gradual arising thereafter. Q: For what reason is this 'Cessation' also called 'Uncreated' (Akrta, uncreated)? A: Because it is eternally free from the influence of the power of past actions and afflictions. Q: For what reason is this 'Cessation' also called 'Unconditioned' (Asamskrta, uncreated)? A: Because it does not serve as the place where present actions and afflictions rely. Q: For what reason is this 'Cessation' also called 'Not Arising' (Anutpada, not arising)? A: Because it is eternally free from future continuous birth.
【English Translation】 Q: For what reason is it called 'Cessation' (Nirodha, extinction)? A: Because all things related to 'me' are eternally extinguished. Q: For what reason is this 'Cessation' also called 'Unconditioned' (Asamskrita, uncreated)? A: Because it is free from the three characteristics of arising, abiding, and ceasing. Q: For what reason is this 'Cessation' also called 'Difficult to See' (Durdarsha, hard to see)? A: Because it transcends the realm of the physical eye and the divine eye. Q: For what reason is this 'Cessation' also called 'Unwavering' (Acala, immovable)? A: Because it is eternally free from the differentiated turning of the destinies (Gati, realms of rebirth). Q: For what reason is this 'Cessation' called 'Unsubmissive' (Anavanata, unbowed)? A: Because it is free from the three kinds of craving: craving for sensual pleasure, craving for existence, and craving for non-existence. Q: For what reason is this 'Cessation' also called 'Nectar' (Amrita, immortality)? A: Because it is free from the demon of the five aggregates (Skandha, the elements constituting individual experience). Q: For what reason is this 'Cessation' also called 'Without Outflow' (Anasrava, without defilements)? A: Because it is eternally free from all the demons of afflictions. Q: For what reason is this 'Cessation' also called 'Abode' (Lena, shelter)? A: Because it is the place where joy and happiness without fault rely. Q: For what reason is this 'Cessation' also called 'Island' (Dvipa, island)? A: Because it is isolated from the three realms (Trailokya, desire realm, form realm, formless realm). Q: For what reason is this 'Cessation' also called 'Great Deliverance' (Tarana, salvation)? A: Because it can prevent all great suffering and unexpected disasters. Q: For what reason is this 'Cessation' also called 'Refuge' (Sharana, protection)? A: Because it is the place where there is no false intention or expedient means to rely on. Q: For what reason is this 'Cessation' called 'Supreme Refuge' (Parayana, ultimate refuge)? A: Because it can serve as the place where all the most supreme holy nature relies. Q: For what reason is this 'Cessation' also called 'Undying' (Achyuta, imperishable)? A: Because it is eternally free from birth. Q: For what reason is this 'Cessation' called 'Without Torment' (Anutapa, without regret)? A: Because it is eternally free from all the heat of afflictions, and eternally free from the great torment of the suffering of not getting what one wants. Q: For what reason is this 'Cessation' called 'Without Burning' (Anidagha, without burning)? A: Because it is eternally free from all sorrow, lamentation, suffering, and various disturbances. Q: For what reason is this 'Cessation' also called 'Peaceful' (Shiva, auspicious)? A: Because it is the place where the dwelling free from fear relies. Q: For what reason is this 'Cessation' also called 'Cooling' (Sheetibhuta, cooled)? A: Because it is the place where various beneficial things rely. Q: For what reason is this 'Cessation' also called 'Happiness' (Sukha, pleasure)? A: Because it is the ultimate happiness. Q: For what reason is this 'Cessation' called 'Leading to Auspiciousness' (Shubhakara, bringing auspiciousness)? A: Because it is the place where the easily practiced means for attaining it rely. Q: For what reason is this 'Cessation' also called 'Without Disease' (Aroga, without illness)? A: Because it is eternally free from all obstructing diseases. Q: For what reason is this 'Cessation' also called 'Immovable' (Achala, unmoving)? A: Because it is eternally free from all distractions. Q: For what reason is this 'Cessation' also called 'Nirvana' (Nirvana, extinction)? A: Because it is the place where the abode of signlessness, quiescence, and great bliss relies. Q: For what reason is this 'Cessation' also called 'Unborn' (Ajata, not born)? A: Because it is free from continuous birth. Q: For what reason is this 'Cessation' also called 'Without Arising' (Asambhava, without arising)? A: Because it is eternally free from gradual arising thereafter. Q: For what reason is this 'Cessation' also called 'Uncreated' (Akrta, uncreated)? A: Because it is eternally free from the influence of the power of past actions and afflictions. Q: For what reason is this 'Cessation' also called 'Unconditioned' (Asamskrta, uncreated)? A: Because it does not serve as the place where present actions and afflictions rely. Q: For what reason is this 'Cessation' also called 'Not Arising' (Anutpada, not arising)? A: Because it is eternally free from future continuous birth.
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如是滅諦總有四種行相差別謂滅相靜相妙相離相。云何滅相煩惱離系故。云何靜相。苦離系故。云何妙相。樂靜事故。云何離相。常利益事故。
云何道諦。謂由此道故知苦斷集證滅修道是略說道諦相。道有五種。謂資糧道加行道見道修道究竟道。
何等資糧道。謂諸異生所有尸羅。守護根門飲食知量。初夜后夜常不睡眠。勤修止觀正知而住。復有所餘進習諸善。聞所成慧。思所成慧。修所成慧。修習此故得成現觀解脫所依器性。
何等加行道。謂有資糧道皆是加行道。或有加行道非資糧道。謂已積集資糧道者。所有順抉擇分善根。謂暖法頂法順諦忍法世第一法。云何暖法。謂各別內證於諸諦中。明得三摩地缽羅若及彼相應等法。云何頂法。謂各別內證於諸諦中。明增三摩地缽羅若及彼相應等法。云何順諦忍法。謂各別內證於諸諦中。一分已入隨順三摩地缽羅若及彼相應等法。云何世第一法。謂各別內證於諸諦中。無間心三摩地缽羅若及彼相應等法。何等見道。若總說。謂世第一法無間無所得三摩地缽羅若及彼相應等法。又所緣能緣平等平等智為其相。又遣各別有情假法假。遍遣二假所緣法智為相。
若別說見道差別。謂世第一法無間苦法智忍苦法智。苦類智忍苦類智。集法智忍
【現代漢語翻譯】 現代漢語譯本： 如此，滅諦總共有四種行相的差別，分別是滅相、靜相、妙相和離相。什麼是滅相呢？因為煩惱被斷除和解脫的緣故。什麼是靜相呢？因為痛苦被斷除和解脫的緣故。什麼是妙相呢？因為安樂和寂靜是其本質的緣故。什麼是離相呢？因為恒常利益眾生的緣故。
什麼是道諦呢？就是通過這條道路，能夠知曉苦、斷除集、證得滅、修習道。這是簡略地說明道諦的相。道有五種，分別是資糧道、加行道、見道、修道和究竟道。
什麼是資糧道呢？就是所有凡夫所具有的戒律（尸羅，Śīla），守護根門，飲食知量，初夜和后夜經常不睡眠，勤奮地修習止觀，以正知而安住。還有其他不斷進步修習的各種善法，聞所成慧、思所成慧、修所成慧。修習這些，因此能夠成就現觀解脫所依賴的器性。
什麼是加行道呢？凡是資糧道都是加行道。或者說，有些加行道不是資糧道。就是那些已經積集了資糧道的人，所具有的順抉擇分善根，包括暖法、頂法、順諦忍法、世第一法。什麼是暖法呢？就是在各個不同的內證中，對於諸諦，明瞭獲得的等持（三摩地，Samādhi）、般若（缽羅若，Prajñā）以及與它們相應的法。什麼是頂法呢？就是在各個不同的內證中，對於諸諦，明瞭增長的等持、般若以及與它們相應的法。什麼是順諦忍法呢？就是在各個不同的內證中，對於諸諦，一部分已經進入隨順的等持、般若以及與它們相應的法。什麼是世第一法呢？就是在各個不同的內證中，對於諸諦，無間心的等持、般若以及與它們相應的法。什麼是見道呢？如果總的來說，就是世第一法無間，無所得的等持、般若以及與它們相應的法。又是所緣和能緣平等平等的智慧作為它的相。又是捨棄各個不同的有情假和法假，普遍捨棄二假所緣的法智作為它的相。
如果分別來說見道的差別，就是世第一法無間，苦法智忍、苦法智、苦類智忍
【English Translation】 English version: Thus, the Cessation Truth (滅諦) has four aspects: cessation (滅相), tranquility (靜相), exquisiteness (妙相), and detachment (離相). What is the aspect of cessation? It is because afflictions are separated and liberated. What is the aspect of tranquility? It is because suffering is separated and liberated. What is the aspect of exquisiteness? It is because joy and tranquility are its essence. What is the aspect of detachment? It is because it constantly benefits sentient beings.
What is the Path Truth (道諦)? It is through this path that one can know suffering, eliminate accumulation, realize cessation, and cultivate the path. This is a brief explanation of the aspect of the Path Truth. There are five paths: the Path of Accumulation (資糧道), the Path of Preparation (加行道), the Path of Seeing (見道), the Path of Cultivation (修道), and the Path of Ultimate Completion (究竟道).
What is the Path of Accumulation? It is the morality (Śīla, 尸羅) possessed by all ordinary beings, guarding the sense faculties, knowing moderation in food, and constantly not sleeping in the early and late parts of the night, diligently cultivating calm abiding and insight, abiding with right knowledge. Furthermore, there are other various virtuous dharmas that are continuously progressed and cultivated, the wisdom arising from hearing, the wisdom arising from thinking, and the wisdom arising from cultivation. By cultivating these, one can achieve the capacity to rely on direct realization and liberation.
What is the Path of Preparation? All Paths of Accumulation are Paths of Preparation. Or, some Paths of Preparation are not Paths of Accumulation. These are the roots of virtue that accord with discernment possessed by those who have already accumulated the Path of Accumulation, including the warmth dharma (暖法), the peak dharma (頂法), the forbearance that accords with the truth (順諦忍法), and the supreme mundane dharma (世第一法). What is the warmth dharma? It is, in each individual inner realization, regarding the truths, the samādhi (三摩地) of clear attainment, prajñā (缽羅若), and the dharmas corresponding to them. What is the peak dharma? It is, in each individual inner realization, regarding the truths, the samādhi of clear increase, prajñā, and the dharmas corresponding to them. What is the forbearance that accords with the truth? It is, in each individual inner realization, regarding the truths, a portion has already entered the samādhi that accords with them, prajñā, and the dharmas corresponding to them. What is the supreme mundane dharma? It is, in each individual inner realization, regarding the truths, the samādhi of the mind of no interval, prajñā, and the dharmas corresponding to them. What is the Path of Seeing? Generally speaking, it is the supreme mundane dharma without interval, the samādhi of no attainment, prajñā, and the dharmas corresponding to them. Furthermore, the wisdom of equality between the object of observation and the observer is its aspect. Furthermore, the wisdom of abandoning the individual conceptual constructs of sentient beings and dharmas, universally abandoning the dharmas observed by the two conceptual constructs, is its aspect.
If we speak separately about the differences in the Path of Seeing, it is the supreme mundane dharma without interval, the forbearance of the knowledge of the dharma of suffering, the knowledge of the dharma of suffering, the forbearance of the knowledge of the category of suffering
集法智。集類智忍集類智。滅法智忍滅法智。滅類智忍滅類智。道法智忍道法智。道類智忍道類智。如是十六智忍。是見道差別相。
云何苦。謂苦諦。云何苦法。謂苦諦增上所起教法。云何法智。謂于加行道中觀察諦增上法智。云何智忍。謂先觀察增上力故。于各別苦諦中起現證無漏慧。由此慧故永舍見苦所斷一切煩惱。是故名為苦法智忍。云何苦法智。謂忍無間由此智故。於前所說煩惱解脫而得作證。是名苦法智。云何苦類智忍。謂苦法智無間無漏慧生。于苦法智忍及苦法智各別內證。言后諸聖法皆是此種類。是故名為苦類智忍。云何苦類智。謂此無間無漏智生。審定印可。苦類智忍。是名苦類智。如是于余諦中隨其所應。諸忍諸智盡當知。
於此位中由法忍法智覺悟所取。由類忍類智覺悟能取。又此一切忍智位中。說名安住無相觀者。如是十六心剎那。說名見道。于所知境智生究竟。名一剎那。
一切道諦由四種相應隨覺了。謂安立故思惟故證受故圓滿故。云何安立故。謂聲聞等隨自所證已得究竟。為欲令他亦了知故。由后得智以無量種名句文身安立道諦。云何。思惟故謂正修習現觀方便。以世間智如所安立思惟數習。云何證受故。謂如是數習已自內證受最初見道正出世間無戲論位。云何圓
【現代漢語翻譯】 現代漢語譯本： 集法智（Samudaya-dharma-jnana，對集諦的法智）。集類智忍（Samudaya-anvaya-jnana-ksanti，對集諦的類智忍）。集類智（Samudaya-anvaya-jnana，對集諦的類智）。滅法智忍（Nirodha-dharma-jnana-ksanti，對滅諦的法智忍）。滅法智（Nirodha-dharma-jnana，對滅諦的法智）。滅類智忍（Nirodha-anvaya-jnana-ksanti，對滅諦的類智忍）。滅類智（Nirodha-anvaya-jnana，對滅諦的類智）。道法智忍（Marga-dharma-jnana-ksanti，對道諦的法智忍）。道法智（Marga-dharma-jnana，對道諦的法智）。道類智忍（Marga-anvaya-jnana-ksanti，對道諦的類智忍）。道類智（Marga-anvaya-jnana，對道諦的類智）。如是十六智忍，是見道差別相。
云何苦？謂苦諦（Dukkha-satya，苦的真諦）。云何苦法？謂苦諦增上所起教法。云何法智？謂于加行道中觀察諦增上法智。云何智忍？謂先觀察增上力故，于各別苦諦中起現證無漏慧。由此慧故永舍見苦所斷一切煩惱。是故名為苦法智忍（Dukkha-dharma-jnana-ksanti，對苦諦的法智忍）。云何苦法智？謂忍無間由此智故，於前所說煩惱解脫而得作證。是名苦法智（Dukkha-dharma-jnana，對苦諦的法智）。云何苦類智忍？謂苦法智無間無漏慧生。于苦法智忍及苦法智各別內證。言后諸聖法皆是此種類。是故名為苦類智忍（Dukkha-anvaya-jnana-ksanti，對苦諦的類智忍）。云何苦類智？謂此無間無漏智生。審定印可。苦類智忍。是名苦類智（Dukkha-anvaya-jnana，對苦諦的類智）。如是于余諦中隨其所應。諸忍諸智盡當知。
於此位中由法忍法智覺悟所取。由類忍類智覺悟能取。又此一切忍智位中。說名安住無相觀者。如是十六心剎那。說名見道。于所知境智生究竟。名一剎那。
一切道諦由四種相應隨覺了。謂安立故思惟故證受故圓滿故。云何安立故？謂聲聞等隨自所證已得究竟。為欲令他亦了知故。由后得智以無量種名句文身安立道諦。云何。思惟故謂正修習現觀方便。以世間智如所安立思惟數習。云何證受故？謂如是數習已自內證受最初見道正出世間無戲論位。云何圓
【English Translation】 English version: Samudaya-dharma-jnana (Knowledge of Dharma regarding the origin of suffering). Samudaya-anvaya-jnana-ksanti (Acceptance of knowledge of consequence regarding the origin of suffering). Samudaya-anvaya-jnana (Knowledge of consequence regarding the origin of suffering). Nirodha-dharma-jnana-ksanti (Acceptance of knowledge of Dharma regarding cessation of suffering). Nirodha-dharma-jnana (Knowledge of Dharma regarding cessation of suffering). Nirodha-anvaya-jnana-ksanti (Acceptance of knowledge of consequence regarding cessation of suffering). Nirodha-anvaya-jnana (Knowledge of consequence regarding cessation of suffering). Marga-dharma-jnana-ksanti (Acceptance of knowledge of Dharma regarding the path to the cessation of suffering). Marga-dharma-jnana (Knowledge of Dharma regarding the path to the cessation of suffering). Marga-anvaya-jnana-ksanti (Acceptance of knowledge of consequence regarding the path to the cessation of suffering). Marga-anvaya-jnana (Knowledge of consequence regarding the path to the cessation of suffering). These sixteen acceptances and knowledges are the distinctions of the Path of Seeing.
What is suffering? It is the Truth of Suffering (Dukkha-satya). What is the Dharma of Suffering? It is the teaching arising from the Truth of Suffering. What is knowledge of Dharma? It is the knowledge of Dharma regarding the Truth, observed in the path of application. What is acceptance of knowledge? It is the arising of non-outflow wisdom in each separate Truth of Suffering, due to the power of prior observation. Because of this wisdom, all afflictions to be abandoned by seeing suffering are permanently relinquished. Therefore, it is called 'Acceptance of Knowledge of Dharma regarding Suffering' (Dukkha-dharma-jnana-ksanti). What is Knowledge of Dharma regarding Suffering? It is the knowledge that, immediately after acceptance, bears witness to the liberation from the aforementioned afflictions. This is called 'Knowledge of Dharma regarding Suffering' (Dukkha-dharma-jnana). What is Acceptance of Knowledge of Consequence regarding Suffering? It is the arising of non-outflow wisdom immediately after Knowledge of Dharma regarding Suffering, internally verifying each of Acceptance of Knowledge of Dharma regarding Suffering and Knowledge of Dharma regarding Suffering. It is said that all subsequent holy dharmas are of this kind. Therefore, it is called 'Acceptance of Knowledge of Consequence regarding Suffering' (Dukkha-anvaya-jnana-ksanti). What is Knowledge of Consequence regarding Suffering? It is the arising of non-outflow wisdom immediately after this, firmly approving Acceptance of Knowledge of Consequence regarding Suffering. This is called 'Knowledge of Consequence regarding Suffering' (Dukkha-anvaya-jnana). Likewise, all acceptances and knowledges regarding the remaining Truths should be understood accordingly.
In this stage, what is taken is awakened by the acceptance of Dharma and the knowledge of Dharma. What is able to take is awakened by the acceptance of consequence and the knowledge of consequence. Moreover, in all these stages of acceptance and knowledge, one is said to abide in the contemplation of no-characteristics. These sixteen moments of mind are called the Path of Seeing. The ultimate arising of knowledge regarding the knowable realm is called one moment.
All Truth of the Path is understood through four corresponding aspects: namely, establishment, contemplation, experiencing, and completion. What is 'establishment'? It means that Sravakas (hearers) and others, according to their own realization, have attained the ultimate. In order to enable others to also understand, they establish the Truth of the Path with countless names, phrases, and verbal expressions through subsequent wisdom. What is 'contemplation'? It means correctly practicing the means of direct perception, and repeatedly contemplating and practicing as established with worldly wisdom. What is 'experiencing'? It means that, having repeatedly practiced in this way, one internally experiences the initial Path of Seeing, the truly world-transcending, non-conceptual state. What is 'completion'?
滿故。謂此位后圓滿轉依。乃至證得究竟。彼既證得究竟位已。復由后得智以名句文身安立道諦。
如契經言。遠塵離垢于諸法中正法眼生者。此依見道說。諸法忍能遠塵。諸法智慧離垢。遍知故永斷故道得清凈。
如契經言。見法得法極通達法究竟堅法。越度一切悕望疑惑不假他緣。于大師教余不能引。于諸法中得無所畏。此亦依見道說。見法者。謂諸法忍。得法者。謂諸法智。極通達法者。謂諸類忍。究竟堅法者。謂諸類智。越度一切悕望者。由諸忍智于自所證無有悕慮。越度一切疑惑者。於此位中於他所證無有猶豫。不假他緣者。于所修道中無他。引道自然善巧。于大師教余不能引者。于佛聖教不為邪道所化引故。于諸法中得無所畏者。于依所證問記法中。諸怯劣心永無有故。
何等修道。謂見道上所有世間道出世間道軟道中道上道加行道無間道解脫道勝進道等。皆名修道。
云何世間道。謂世間初靜慮。第二靜慮。第三靜慮。第四靜慮。空無邊處。識無邊處。無所有處。非想非非想處。如是靜慮無色。由四種相應廣分別。謂雜染故清白故建立故清凈故。何等雜染故。謂四無記根。一愛二見三慢四無明。由有愛故味上靜慮雜染所染。由有見故見上靜慮雜染所染。由有慢故慢上靜慮雜染
【現代漢語翻譯】 現代漢語譯本： 『滿故』，是指在此位之後，圓滿轉依，乃至證得究竟。當他證得究竟位之後，又通過後得智，以名句文身安立道諦。
如契經所說：『遠塵離垢于諸法中正法眼生』，這是依據見道而說的。諸法忍能遠離塵垢，諸法智慧夠脫離垢染。因為遍知，所以能夠永遠斷除，因此道才能得到清凈。
如契經所說：『見法得法極通達法究竟堅法，越度一切悕望疑惑不假他緣，于大師教余不能引，于諸法中得無所畏』，這也是依據見道而說的。『見法』，是指諸法忍。『得法』，是指諸法智。『極通達法』，是指諸類忍。『究竟堅法』，是指諸類智。『越度一切悕望』，是因為諸忍智對於自己所證悟的沒有希求和顧慮。『越度一切疑惑』，是在這個階段對於他人所證悟的沒有猶豫。『不假他緣』，是指在所修的道中沒有其他的引導，自然而然地善巧。『于大師教余不能引』，是指對於佛陀的聖教，不會被邪道所迷惑和引導。『于諸法中得無所畏』，是指在依據所證悟的問答記法中，所有怯懦的心永遠不會有。
什麼是修道？是指見道以上所有的世間道、出世間道、軟道、中道、上道、加行道、無間道、解脫道、勝進道等等，都叫做修道。
什麼是世間道？是指世間的初禪（初靜慮，dhyāna），第二禪（第二靜慮，dhyāna），第三禪（第三靜慮，dhyāna），第四禪（第四靜慮，dhyāna），空無邊處（Ākāśānantyāyatana），識無邊處（Vijñānānantyāyatana），無所有處（Ākiṃcanyāyatana），非想非非想處（Naivasaṃjñānāsaṃjñāyatana）。像這樣的禪定和無色定，通過四種相應進行廣泛的分別：即雜染故、清白故、建立故、清凈故。什麼是雜染故？是指四種無記根：一是愛（rāga），二是見（dṛṣṭi），三是慢（māna），四是無明（avidyā）。因為有愛的緣故，貪戀上方的禪定，被雜染所污染。因為有見的緣故，執著上方的禪定，被雜染所污染。因為有慢的緣故，傲慢上方的禪定，被雜染所污染。
【English Translation】 English version: 'Fullness' (pūrṇa hetu) means that after this stage, the transformation of the basis (āśraya-parāvṛtti) is perfected, until ultimate realization is attained. Once he has attained the ultimate stage, he then establishes the Truth of the Path (mārga-satya) through the post-attainment wisdom (pṛṣṭhalabdha-jñāna), using names, phrases, and syllables (nāma-pada-vyañjana).
As the sutra says, 'Dust is far away, defilement is gone, and the Dharma eye arises in all dharmas.' This is spoken in accordance with the Path of Seeing (darśana-mārga). The forbearance regarding all dharmas (sarva-dharma-kṣānti) can remove dust, and the wisdom regarding all dharmas (sarva-dharma-jñāna) can remove defilement. Because of complete knowledge (parijñā), it can be permanently severed, and thus the Path is purified.
As the sutra says, 'Seeing the Dharma, attaining the Dharma, thoroughly understanding the Dharma, ultimately firm in the Dharma, transcending all hopes and doubts, not relying on others, the teachings of the Great Master cannot be led astray, and in all dharmas, one obtains fearlessness.' This is also spoken in accordance with the Path of Seeing. 'Seeing the Dharma' refers to the forbearance regarding all dharmas (sarva-dharma-kṣānti). 'Attaining the Dharma' refers to the wisdom regarding all dharmas (sarva-dharma-jñāna). 'Thoroughly understanding the Dharma' refers to the forbearance regarding categories (anvaya-kṣānti). 'Ultimately firm in the Dharma' refers to the wisdom regarding categories (anvaya-jñāna). 'Transcending all hopes' is because the forbearances and wisdoms have no desires or concerns about what they have realized. 'Transcending all doubts' is because in this stage, there is no hesitation about what others have realized. 'Not relying on others' means that in the path being cultivated, there is no other guidance, and one is naturally skillful. 'The teachings of the Great Master cannot be led astray' means that one is not misled or led astray by wrong paths regarding the Buddha's holy teachings. 'In all dharmas, one obtains fearlessness' means that in the question-and-answer teachings based on what has been realized, all timid thoughts are forever gone.
What is the Path of Cultivation (bhāvanā-mārga)? It refers to all the mundane paths (laukika-mārga), supramundane paths (lokottara-mārga), soft paths (mṛdu-mārga), middling paths (madhya-mārga), superior paths (adhimātra-mārga), paths of application (prayogamārga), paths of immediate contiguity (ānantarya-mārga), paths of liberation (vimukti-mārga), paths of surpassing progress (viśeṣa-mārga), etc., above the Path of Seeing. All are called the Path of Cultivation.
What is the mundane path? It refers to the mundane first dhyāna (prathama-dhyāna), second dhyāna (dvitīya-dhyāna), third dhyāna (tṛtīya-dhyāna), fourth dhyāna (caturtha-dhyāna), the sphere of infinite space (Ākāśānantyāyatana), the sphere of infinite consciousness (Vijñānānantyāyatana), the sphere of nothingness (Ākiṃcanyāyatana), and the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana). Such dhyānas and formless absorptions (ārūpya-samāpatti) are extensively distinguished by four correspondences: namely, because of impurity (saṃkleśa), because of purity (avadāta), because of establishment (pratiṣṭhā), and because of purification (viśuddhi). What is because of impurity? It refers to the four roots of neutral feeling (upekṣā-vedanā): first, attachment (rāga); second, views (dṛṣṭi); third, pride (māna); fourth, ignorance (avidyā). Because of attachment, one is attached to the upper dhyānas and is defiled by impurity. Because of views, one is attached to the upper dhyānas and is defiled by impurity. Because of pride, one is arrogant about the upper dhyānas and is defiled by impurity.
所染。由無明故疑上靜慮雜染所染。如是煩惱恒染其心。令色無色界煩惱隨煩惱相續流轉。
何等清白故。謂凈靜慮無色。由性善故說名清白。
何等建立故。有四種建立。謂支分建立。等至建立。品類建立。名想建立。
云何支分建立。謂初靜慮有五支。何等為五。一尋二伺三喜四樂五心一境性。第二靜慮有四支。何等為四。一內等凈二喜三樂四心一境性。第三靜慮有五支。何等為五。一舍二念三正知四樂五心一境性。第四靜慮有四支。何等為四。一舍清凈二念清凈三不苦不樂受四心一境性。對治支故。利益支故。彼二所依自性支故。諸無色中不立支分。以奢摩他一味性故。云何等至建立。謂由七種作意證入初靜慮。如是乃至非想非非想處。何等名為七種作意。謂了相作意。勝解作意。遠離作意。攝樂作意。觀察作意。加行究竟作意。加行究竟果作意。
云何品類建立。謂初靜慮具軟中上三品熏修。如初靜慮余靜慮及無色三品熏修亦爾。由軟中上品熏修初靜慮故。于初靜慮中還生三異熟。如初靜慮于余靜慮中若熏修若生果各三品亦爾。于無色界中無別處所故。不立生果處所差別。然由三品熏修無色定故。彼異熟生時有高有下有劣有勝。
云何名想建立。謂于初靜慮所攝定中。諸佛世
【現代漢語翻譯】 現代漢語譯本：被染污。由於無明（avidyā，ignorance）的緣故，懷疑上界的靜慮（dhyāna，meditation）被雜染所染污。像這樣，煩惱（kleśa，affliction）持續染污他們的心，使色界眾生沒有煩惱，只有隨煩惱（upakleśa，secondary affliction）相續流轉。
什麼是清白呢？指的是清凈的靜慮和無色界（arūpadhātu，formless realm）。由於其本性善良，所以被稱為清白。
什麼是建立呢？有四種建立：支分建立、等至建立、品類建立、名想建立。
什麼是支分建立呢？初禪（prathama dhyāna，first dhyāna）有五支。什麼是五支呢？一是尋（vitarka，initial application），二是伺（vicāra，sustained application），三是喜（prīti，joy），四是樂（sukha，happiness），五是心一境性（ekāgratā，one-pointedness of mind）。第二禪（dvitīya dhyāna，second dhyāna）有四支。什麼是四支呢？一是內等凈（adhyātma-samprasāda，inner tranquility），二是喜，三是樂，四是心一境性。第三禪（tṛtīya dhyāna，third dhyāna）有五支。什麼是五支呢？一是舍（upekṣā，equanimity），二是念（smṛti，mindfulness），三是正知（samprajanya，clear comprehension），四是樂，五是心一境性。第四禪（caturtha dhyāna，fourth dhyāna）有四支。什麼是四支呢？一是舍清凈（upekṣā-pāriśuddhi，purity of equanimity），二是念清凈（smṛti-pāriśuddhi，purity of mindfulness），三是不苦不樂受（aduḥkhāsukha-vedanā，neither-painful-nor-pleasant feeling），四是心一境性。這是對治支的緣故，利益支的緣故，以及這二者所依的自性支的緣故。在無色界中不建立支分，因為只有奢摩他（śamatha，tranquility）一味。
什麼是等至建立呢？通過七種作意（manaskāra，attention）證入初禪，乃至非想非非想處（naivasaṃjñānāsaṃjñāyatana，the sphere of neither perception nor non-perception）。什麼是七種作意呢？一是了相作意（lakṣaṇa-manaskāra，attention to characteristics），二是勝解作意（adhimokṣa-manaskāra，attention of conviction），三是遠離作意（vivikta-manaskāra，attention of detachment），四是攝樂作意（sukha-saṃgraha-manaskāra，attention of gathering happiness），五是觀察作意（nirīkṣaṇa-manaskāra，attention of observation），六是加行究竟作意（prayoga-niṣṭhā-manaskāra，attention of the culmination of effort），七是加行究竟果作意（prayoga-niṣṭhā-phala-manaskāra，attention to the result of the culmination of effort）。
什麼是品類建立呢？初禪具有軟、中、上三品熏修。如同初禪一樣，其餘靜慮和無色界也具有三品熏修。由於軟、中、上品熏修初禪的緣故，在初禪中還會產生三種不同的異熟果報（vipāka，result）。如同初禪一樣，在其餘靜慮中，無論是熏修還是產生果報，也各有三品。在無色界中，由於沒有特別的處所，所以不建立產生果報的處所差別。然而，由於三品熏修無色定（arūpa-samāpatti，formless absorption）的緣故，它們的異熟果報產生時有高有下，有劣有勝。
什麼是名想建立呢？在初禪所攝的禪定中，諸佛世尊（Buddha-bhagavat，Buddha, the Blessed One）...
【English Translation】 English version: Is stained. Because of ignorance (avidyā), there is doubt that the upper dhyānas (meditation) are stained by defilements. Thus, afflictions (kleśa) constantly stain their minds, causing beings in the Form Realm to have no afflictions, only secondary afflictions (upakleśa) that continue to flow.
What is pure and white? It refers to pure dhyānas and the Formless Realm (arūpadhātu). Because of their virtuous nature, they are called pure and white.
What is establishment? There are four kinds of establishment: establishment of constituents, establishment of attainment, establishment of categories, and establishment of name and thought.
What is the establishment of constituents? The first dhyāna (prathama dhyāna) has five constituents. What are the five? They are: initial application (vitarka), sustained application (vicāra), joy (prīti), happiness (sukha), and one-pointedness of mind (ekāgratā). The second dhyāna (dvitīya dhyāna) has four constituents. What are the four? They are: inner tranquility (adhyātma-samprasāda), joy, happiness, and one-pointedness of mind. The third dhyāna (tṛtīya dhyāna) has five constituents. What are the five? They are: equanimity (upekṣā), mindfulness (smṛti), clear comprehension (samprajanya), happiness, and one-pointedness of mind. The fourth dhyāna (caturtha dhyāna) has four constituents. What are the four? They are: purity of equanimity (upekṣā-pāriśuddhi), purity of mindfulness (smṛti-pāriśuddhi), neither-painful-nor-pleasant feeling (aduḥkhāsukha-vedanā), and one-pointedness of mind. This is because of the constituent of counteraction, the constituent of benefit, and the constituent of self-nature on which these two rely. In the Formless Realms, constituents are not established because there is only one flavor of tranquility (śamatha).
What is the establishment of attainment? One enters the first dhyāna through seven kinds of attention (manaskāra), and so on up to the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). What are the seven kinds of attention? They are: attention to characteristics (lakṣaṇa-manaskāra), attention of conviction (adhimokṣa-manaskāra), attention of detachment (vivikta-manaskāra), attention of gathering happiness (sukha-saṃgraha-manaskāra), attention of observation (nirīkṣaṇa-manaskāra), attention to the culmination of effort (prayoga-niṣṭhā-manaskāra), and attention to the result of the culmination of effort (prayoga-niṣṭhā-phala-manaskāra).
What is the establishment of categories? The first dhyāna has three grades of cultivation: inferior, intermediate, and superior. Just like the first dhyāna, the other dhyānas and the Formless Realms also have three grades of cultivation. Because of cultivating the first dhyāna with inferior, intermediate, and superior grades, three different results (vipāka) are produced in the first dhyāna. Just like the first dhyāna, whether cultivating or producing results in the other dhyānas, each has three grades. In the Formless Realms, because there are no specific locations, the difference in locations where results are produced is not established. However, because of cultivating the formless absorptions (arūpa-samāpatti) with three grades, their results are produced with high and low, inferior and superior.
What is the establishment of name and thought? In the samādhi (concentration) included in the first dhyāna, the Buddhas, the Blessed Ones (Buddha-bhagavat)...
尊及得究竟大威德菩薩摩訶薩所入三摩地。彼三摩地一切聲聞及獨覺等尚不了其名。豈能知數。況復證入。如於初靜慮所攝定中。于余靜慮無色所攝定中亦爾。如是所說皆依靜慮波羅蜜多。
何等清凈故。謂初靜慮中邊際定。乃至非想非非想處邊際定。是名清凈。云何出世道。謂于修道中法智類智品。所攝苦智集智滅智道智。及彼相應三摩地等。或未至定所攝。或初靜慮乃至無所有處所攝。非想非非想處唯是世間不明瞭想恒現行故。由此道理故名無想。如世尊言。乃至有想三摩缽底。方能如實照了通達。滅定亦是出世間攝。由聖道后所證得故。要於人趣方能引發。或於人趣或於色界能現在前。生無色界多不現起。由住寂靜解脫異熟者。於此滅定多不發起。勤方便故。
云何軟道。謂軟軟軟中軟上品道。由此道故能捨三界所繫地地中上上上中上下三品煩惱。
云何中道。謂中軟中中中上品道。由此道故能捨三界所繫地地中中上中中中軟三品煩惱。
云何上道。謂上軟上中上上品道。由此道故能捨三界所繫地地中軟上軟中軟軟三品煩惱。
云何加行道。謂由此道能捨煩惱。是名修道中加行道。
云何無間道。謂由此道無間永斷煩惱令無所餘。
云何解脫道。謂由此道證斷煩惱
所得解脫。云何勝進道。謂為斷余品煩惱。所有加行無間解脫道。是名勝進道。又復棄捨斷煩惱加行或勤方便思惟諸法。或勤方便安住諸法。或進修餘三摩缽底諸所有道名勝進道。又為引發勝品功德。或復安住諸所有道。名勝進道。
復云何修如是諸道。謂得修習修除去修對治修。得修者。謂未生善法修習令生。習修者。謂已生善法修令堅住不忘倍復增廣。除去修者。謂已生惡不善法修令永斷。對治修者。謂未生惡不善法修令不生。又道生時能安立自習氣。是名得修。即此道現前修習。是名習修。即此道現在前時能捨自障。名除去修。即此道既舍自障。令彼未來住不生法。名對治修。復有四種對治名對治修。謂厭壞對治斷對治持對治遠分對治。云何厭壞對治。謂于有漏諸行見多過患。云何斷對治。謂加行道及無間道。云何持對治。謂解脫道。云何遠分對治。謂此後諸道。
又道差別有十一種。謂觀察事道。勤功用道。修治定道。現觀方便道。親近現觀道。現觀道。清凈出離道。依根差別道。凈修三學道。發諸功德道。遍攝諸道道。如是諸道隨其次第謂三十七菩提分法。四種正行。四種法跡。奢摩他。毗缽舍那。三無漏根。
此中一切菩提分法。皆由五門而得建立。謂所緣故自體故助伴故修習故修果
【現代漢語翻譯】 現代漢語譯本： 獲得解脫。什麼是勝進道（Śreṇigata-mārga，指超越和進步的道路）？是指爲了斷除剩餘品類的煩惱，所有加行道（prayoga-mārga，預備道）、無間道（anantara-mārga，無間斷道）和解脫道（vimukti-mārga，解脫道）。這被稱為勝進道。此外，捨棄斷除煩惱的加行，或者勤奮方便地思惟諸法，或者勤奮方便地安住諸法，或者進修其他的禪定（samāpatti）等所有道路，都稱為勝進道。又爲了引發殊勝的功德，或者安住于所有這些道路，都稱為勝進道。
又如何修習這些道路呢？包括得修、習修、除去修和對治修。得修是指，對於未生起的善法，通過修習使其生起。習修是指，對於已生起的善法，通過修習使其堅固、不忘失、倍加增廣。除去修是指，對於已生起的惡不善法，通過修習使其永遠斷除。對治修是指，對於未生起的惡不善法，通過修習使其不生起。此外，道生起時能夠安立自身的習氣，這稱為得修。這個道現前修習，這稱為習修。這個道現在前時能夠捨棄自身的障礙，稱為除去修。這個道既已捨棄自身的障礙，使那未來的法安住于不生狀態，稱為對治修。又有四種對治，稱為對治修，即厭壞對治、斷對治、持對治和遠分對治。什麼是厭壞對治？是指對於有漏的諸行，看到許多過患。什麼是斷對治？是指加行道和無間道。什麼是持對治？是指解脫道。什麼是遠分對治？是指此後的諸道。
又有十一種道的差別，即觀察事道、勤功用道、修治定道、現觀方便道、親近現觀道、現觀道、清凈出離道、依根差別道、凈修三學道、發諸功德道、遍攝諸道道。這些道依次是三十七菩提分法（bodhipākṣika-dharmāḥ，三十七道品）、四種正行（samyak-pratipatti，四正行）、四種法跡（dharma-pada，四法跡）、奢摩他（śamatha，止）、毗缽舍那（vipaśyanā，觀）、三無漏根（anāsrava-mūla，三無漏根）。
其中一切菩提分法，都由五個方面而得以建立，即所緣故、自體故、助伴故、修習故、修果故。
【English Translation】 English version: Attainment of liberation. What is the Path of Ascendancy (Śreṇigata-mārga)? It refers to the preparatory path (prayoga-mārga), the immediate path (anantara-mārga), and the path of liberation (vimukti-mārga) that are all undertaken to sever the remaining categories of afflictions. This is called the Path of Ascendancy. Furthermore, abandoning the preparatory practices for severing afflictions, or diligently and skillfully contemplating phenomena, or diligently and skillfully abiding in phenomena, or advancing in the cultivation of other meditative absorptions (samāpatti), all these paths are called the Path of Ascendancy. Moreover, all paths undertaken to elicit superior qualities or to abide in these paths are called the Path of Ascendancy.
Furthermore, how are these paths cultivated? They include attainment cultivation, habituation cultivation, removal cultivation, and antidote cultivation. Attainment cultivation refers to cultivating unarisen wholesome dharmas to bring them into existence. Habituation cultivation refers to cultivating wholesome dharmas that have already arisen to make them firm, unforgotten, and increasingly expansive. Removal cultivation refers to cultivating evil and unwholesome dharmas that have already arisen to permanently sever them. Antidote cultivation refers to cultivating evil and unwholesome dharmas that have not yet arisen to prevent them from arising. Furthermore, when a path arises, it can establish its own habitual tendencies; this is called attainment cultivation. The present cultivation of this path is called habituation cultivation. When this path is present, it can abandon its own obstacles; this is called removal cultivation. Once this path has abandoned its own obstacles, it causes those future dharmas to abide in a state of non-arising; this is called antidote cultivation. There are also four types of antidotes, called antidote cultivation: aversion antidote, severance antidote, maintenance antidote, and distant-separation antidote. What is aversion antidote? It refers to seeing many faults in conditioned phenomena tainted with outflows. What is severance antidote? It refers to the preparatory path and the immediate path. What is maintenance antidote? It refers to the path of liberation. What is distant-separation antidote? It refers to the paths that follow thereafter.
Furthermore, there are eleven distinctions among paths: the path of observing objects, the path of diligent effort, the path of cultivating samādhi, the path of skillful means for direct realization, the path of approaching direct realization, the path of direct realization, the path of pure liberation, the path differentiated by faculties, the path of purifying the three trainings, the path of generating all qualities, and the path that comprehensively gathers all paths. These paths, in sequential order, are the thirty-seven factors of enlightenment (bodhipākṣika-dharmāḥ), the four right practices (samyak-pratipatti), the four footprints of the Dharma (dharma-pada), śamatha (tranquility), vipaśyanā (insight), and the three uncontaminated roots (anāsrava-mūla).
Among these, all the factors of enlightenment are established through five aspects: object, self-nature, supporting companions, cultivation, and the fruit of cultivation.
故。
四念住所緣者謂身受心法。復有四事。謂我所依事。我受用事。我自體事。我染凈事。自體者。謂慧及念。助伴者。謂彼相應心心所等。修習者。謂于內身等修循身等觀。如於內于外于內外亦爾。內身者。謂於此身中所有內色處。外身者。謂外所有外色處。內外身者。謂內處相應所有外處根所依止。又他身中所有內色處。云何于身修循身觀。謂以分別影像身與本質身平等。隨觀內受者。謂因內身所生受。外受者。謂因外身所生受。內外受者。謂因內外身所生受。如受心法亦爾。如於身修循身觀。如是于受等修循受等觀如其所應。又修習者。謂欲勤策勵勇猛不息。正念正知及不放逸。修習差別故。欲修習者。謂為對治不作。意隨煩惱勤修習者。謂為對治懈怠隨煩惱。策修習者。謂為對治惛沉掉舉隨煩惱。勵修習者。謂為對治心下劣性隨煩惱。勇猛修習者。謂為對治疏漏疲倦隨煩惱。不息修習者。謂為對治得少善法生知足喜隨煩惱。正念修習者。謂為對治忘失尊教隨煩惱。正知修習者。謂為對治毀犯追悔隨煩惱。不放逸修習者。謂為對治舍諸善軛隨煩惱。修果者。謂斷四顛倒趣入四諦身等離系。
四正斷所緣者。謂已生未生所治能治法。自體者。謂精進。助伴者。謂彼相應心心所等。修習者。如契經說
【現代漢語翻譯】 現代漢語譯本： 因此。
四念住（catu-smṛtyupasthāna）所緣的對象是身、受、心、法。又有四種事：即我所依賴的事、我所受用的事、我自體的事、我染污和清凈的事。自體指的是智慧和正念。助伴指的是與它們相應的心和心所等。修習指的是于內身等修習循身等觀。如對於內身，對於外身，對於內外身也是一樣。內身指的是在此身中所有內在的色處。外身指的是在外所有外在的色處。內外身指的是與內在色處相應的，所有外在色處作為根所依賴之處。以及在他人身中所有內在的色處。如何于身修習循身觀？指的是以分別影像身與本質身平等的方式，隨順觀察。內受指的是因內身所生的感受。外受指的是因外身所生的感受。內外受指的是因內外身所生的感受。如受，心，法也是一樣。如於身修習循身觀，這樣對於受等修習循受等觀，如其所應。
又修習者，指的是欲、勤、策勵、勇猛、不息、正念、正知以及不放逸。因為修習的差別。欲修習者，指的是爲了對治不作意隨煩惱。勤修習者，指的是爲了對治懈怠隨煩惱。策修習者，指的是爲了對治惛沉掉舉隨煩惱。勵修習者，指的是爲了對治心下劣性隨煩惱。勇猛修習者，指的是爲了對治疏漏疲倦隨煩惱。不息修習者，指的是爲了對治得到少許善法就生起知足喜的隨煩惱。正念修習者，指的是爲了對治忘失尊教隨煩惱。正知修習者，指的是爲了對治毀犯追悔隨煩惱。不放逸修習者，指的是爲了對治捨棄諸善軛隨煩惱。修習的果實，指的是斷除四顛倒，趣入四聖諦，身等得到解脫。
四正斷（catvāri samyakprahāṇāni）所緣的對象，指的是已生和未生的所治和能治之法。自體指的是精進。助伴指的是與它相應的心和心所等。修習者，如契經所說。
【English Translation】 English version: Therefore.
The objects of the four establishments of mindfulness (catu-smṛtyupasthāna) are the body, feelings, mind, and phenomena. There are also four aspects: that which I rely on, that which I make use of, that which is my self, and that which is my defilement and purification. The self refers to wisdom and mindfulness. The companions refer to the mind and mental factors that are associated with them. Cultivation refers to cultivating the contemplation of the body, etc., on the inner body, etc. Just as with the inner body, so it is with the outer body and the inner and outer body. The inner body refers to all the inner sense bases within this body. The outer body refers to all the outer sense bases outside. The inner and outer body refers to all the outer sense bases that are the basis of the roots, corresponding to the inner sense bases, and all the inner sense bases in the bodies of others. How does one cultivate the contemplation of the body on the body? It refers to observing in accordance with the way of distinguishing the image-body and the essential-body as equal. Inner feeling refers to the feeling arising from the inner body. Outer feeling refers to the feeling arising from the outer body. Inner and outer feeling refers to the feeling arising from the inner and outer body. So it is with feeling, mind, and phenomena. Just as one cultivates the contemplation of the body on the body, so one cultivates the contemplation of feeling, etc., on feeling, etc., as appropriate.
Furthermore, the cultivator refers to desire, diligence, exertion, vigor, non-cessation, right mindfulness, right knowledge, and non-negligence, because of the differences in cultivation. The cultivation of desire refers to counteracting the afflictions that follow non-attention. The cultivation of diligence refers to counteracting the afflictions that follow laziness. The cultivation of exertion refers to counteracting the afflictions that follow dullness and agitation. The cultivation of vigor refers to counteracting the afflictions that follow inferiority of mind. The cultivation of valor refers to counteracting the afflictions that follow carelessness and weariness. The cultivation of non-cessation refers to counteracting the afflictions that follow contentment and joy arising from obtaining a small amount of good Dharma. The cultivation of right mindfulness refers to counteracting the afflictions that follow forgetting the venerable teachings. The cultivation of right knowledge refers to counteracting the afflictions that follow transgression and regret. The cultivation of non-negligence refers to counteracting the afflictions that follow abandoning all good yokes. The fruit of cultivation refers to cutting off the four inversions, entering the four noble truths, and the liberation of the body, etc.
The objects of the four right abandonments (catvāri samyakprahāṇāni) are the phenomena to be abandoned and the phenomena that abandon, both those that have arisen and those that have not arisen. The self refers to diligence. The companions refer to the mind and mental factors that are associated with it. The cultivator, as the sutras say.
。生欲策勵發起正勤策心持心。此中諸句顯修正勤及所依止。所依止者。謂欲。正勤者。謂策勵等。于止舉舍相作意中。為欲損減惛沉掉舉發起正勤故次說言策心持心。修果者。謂盡棄捨一切所治。于能對治若得若增。是名修果。
四神足所緣者。謂已成滿定所作事。自體者。謂三摩地。助伴者。謂欲勤心觀及彼相應心心所等。云何欲三摩地。謂由殷重方便觸心一境性。云何勤三摩地。謂由無間方便觸心一境性。云何心三摩地。謂由先修三摩地力觸心一境性。云何觀三摩地。謂由聞他教法內自簡擇觸心一境性。又欲三摩地者。謂由生欲觸心一境性。勤三摩地者。謂由策勵發起正勤觸心一境性。心三摩地者。謂由持心觸心一境性。觀三摩地者。謂由策心觸心一境性。修習者。謂數修習八種斷行。何等為八。謂欲精進信安正念正知思舍。如是八種略攝為四。謂加行攝受繼屬對治。又欲勤心觀修有二種。謂並因緣聚散遠離修。不劣不散彼二所依隨順修。修果者。謂已善修治三摩地故。隨所欲證。所通達法即能隨心通達變現。又于別別處所法中。證得堪能自在作用。如所愿樂能辦種種神通等事。又能引發勝品功德。五根所緣者。謂四聖諦。自體者。謂信精進念定慧。助伴者。謂彼相應心心所等。修習者。謂信根于諸諦起
【現代漢語翻譯】 現代漢語譯本：生起希求，策勵，發起正勤，策心，持心。這些語句顯示了修正勤及其所依賴的基礎。所依賴的基礎是指『欲』（chanda，意願）。正勤是指策勵等。在止、舉、舍的作意中，爲了損減昏沉和掉舉，所以接著說『策心』和『持心』。修習的果實是指完全捨棄一切所要對治的，對於能對治的，無論是獲得還是增長，這都叫做修習的果實。
四神足所緣的境界是指已經成就圓滿的禪定所要做的事情。自體是指三摩地（samādhi，禪定）。助伴是指欲、勤、心、觀以及與它們相應的心和心所等。什麼是欲三摩地？是指由於殷重方便而觸及心的一境性。什麼是勤三摩地？是指由於無間方便而觸及心的一境性。什麼是心三摩地？是指由於先前修習三摩地的力量而觸及心的一境性。什麼是觀三摩地？是指由於聽聞他人教法，內心自己簡擇而觸及心的一境性。另外，欲三摩地是指由於生起意願而觸及心的一境性。勤三摩地是指由於策勵發起正勤而觸及心的一境性。心三摩地是指由於持心而觸及心的一境性。觀三摩地是指由於策心而觸及心的一境性。修習是指多次修習八種斷行。什麼是八種？是指欲、精進、信、安、正念、正知、思、舍。這八種可以概括為四種：加行、攝受、繼屬、對治。另外，欲、勤、心、觀的修習有兩種：一種是並因緣、聚散、遠離的修習；一種是不劣不散，以彼二者為所依的隨順修習。修習的果實是指已經很好地修治三摩地，所以隨所希望證得和通達的法，就能隨心通達和變現。又能在各個不同的處所法中，證得堪能自在的作用，如所愿樂能辦種種神通等事，並且能引發殊勝的功德。五根所緣的境界是指四聖諦（catvāri āryasatyāni，四種高貴的真理）。自體是指信、精進、念、定、慧。助伴是指與它們相應的心和心所等。修習是指信根對於諸諦生起。
【English Translation】 English version: Generating desire, urging, initiating right diligence, directing the mind, holding the mind. These sentences reveal the cultivation of right diligence and its basis of reliance. The basis of reliance refers to 'chanda' (desire). Right diligence refers to urging, etc. In the attention to stopping, raising, and relinquishing, in order to diminish dullness and agitation, it is then said 'directing the mind' and 'holding the mind'. The fruit of cultivation refers to completely abandoning all that is to be counteracted, and for that which can counteract, whether it is obtained or increased, this is called the fruit of cultivation.
The object of the four divine abodes refers to the things to be done by the samādhi (concentration) that has already been accomplished and perfected. The self refers to samādhi. The assistants refer to desire, diligence, mind, contemplation, and the corresponding mental factors, etc. What is desire samādhi? It refers to touching the one-pointedness of mind through earnest skillful means. What is diligence samādhi? It refers to touching the one-pointedness of mind through uninterrupted skillful means. What is mind samādhi? It refers to touching the one-pointedness of mind through the power of previously cultivating samādhi. What is contemplation samādhi? It refers to touching the one-pointedness of mind through hearing the teachings of others and internally discerning them oneself. Furthermore, desire samādhi refers to touching the one-pointedness of mind through generating desire. Diligence samādhi refers to touching the one-pointedness of mind through urging and initiating right diligence. Mind samādhi refers to touching the one-pointedness of mind through holding the mind. Contemplation samādhi refers to touching the one-pointedness of mind through directing the mind. Cultivation refers to repeatedly cultivating the eight practices of abandonment. What are the eight? They are desire, vigor, faith, ease, right mindfulness, right knowledge, thought, and relinquishment. These eight can be summarized into four: preliminary practice, reception, continuity, and counteraction. Furthermore, there are two types of cultivation for desire, diligence, mind, and contemplation: one is the cultivation of combining causes and conditions, gathering and dispersing, and distancing; the other is the cultivation of not being inferior or scattered, and following along relying on those two. The fruit of cultivation refers to having well cultivated and purified samādhi, so that whatever dharma (teachings) one wishes to attain and comprehend, one can comprehend and manifest it at will. Moreover, in various different places and dharmas, one attains the ability to act freely, and can accomplish various supernatural feats as desired, and can also bring forth superior merits. The object of the five roots refers to the catvāri āryasatyāni (Four Noble Truths). The self refers to faith, vigor, mindfulness, concentration, and wisdom. The assistants refer to the corresponding mental factors, etc. Cultivation refers to the root of faith arising in relation to the truths.
忍可行。修習精進。根于諸諦生忍可已。為覺悟故起精進行。修習念根。于諸諦發精進已。繫念起不忘失行。修習定根。于諸諦既繫念已。起心一境性行。修習慧根。于諸諦心既得定起簡擇行修習。修果者。謂能速發諦現觀及能修治暖頂。引發忍世第一法。
如五根五力亦爾。差別者。由此能損減所對治障。不可屈伏故名為力。
七覺支所緣者。謂四聖諦如實性。自體者。謂念擇法精進喜安定舍。念是所依支。擇法是自體支。精進是出離支。喜是利益支。安定舍是不染污支。由此不染污故。依止不染污故。體是不染污故。助伴者。謂彼相應心心所等。修習者。謂依止遠離。依止無慾。依止寂滅。迴向棄捨修念覺支。如念覺支乃至舍覺支亦爾。如是四句次第顯示。緣四諦境修習覺支。修果者。謂見所斷煩惱永斷。
八聖道支所緣者。謂即此後時四聖諦如實性。自體者。謂正見正思惟正語正業正命正精進正念正定。正見是分別支。正思惟是誨示他支。正語正業正命是令他信支。見戒命清凈性故。正精進是凈煩惱障支。正念是凈隨煩惱障支。正定是能凈最勝功德障支。助伴者。謂彼相應心心所等。修習者。如覺支說。修果者。謂分別誨示他令他信。煩惱障凈。隨煩惱障凈。最勝功德障凈故。
四種
【現代漢語翻譯】 現代漢語譯本：忍辱是可以實行的。通過修習精進，在諸諦（satya，真理）的基礎上生起忍可之後，爲了覺悟而發起精進行為。修習念根（smṛti-indriya，憶念能力），在諸諦上發起精進之後，繫念於心，開始不忘失的修行。修習定根（samādhi-indriya，禪定能力），在諸諦上已經繫念之後，發起心一境性的修行。修習慧根（prajñā-indriya，智慧能力），在諸諦上心已經得定之後，發起簡擇的修行。修習這些根所獲得的果實是，能夠迅速地引發對諦的現觀，並且能夠修治暖位、頂位，引發忍位和世第一法。
五根和五力（pañca balāni，五種力量）也是如此。區別在於，五力能夠損減所對治的障礙，因為不可屈服，所以稱為力。
七覺支（sapta bodhyaṅga，七種覺悟的要素）所緣的對象是四聖諦（catvāri āryasatyāni，四種高貴的真理）的如實性。其自身包括念、擇法、精進、喜、安定和舍。念是所依支，擇法是自體支，精進是出離支，喜是利益支，安定和舍是不染污支。因為這些不染污，所依止的也是不染污的，其體也是不染污的。助伴是與這些覺支相應的心和心所等。修習的方法是，依止遠離，依止無慾，依止寂滅，迴向于棄捨，修習念覺支。如同念覺支一樣，乃至舍覺支也是如此。這四句話依次顯示了緣四諦之境修習覺支。修習覺支所獲得的果實是，見所斷的煩惱永遠斷除。
八聖道支（āryāṣṭāṅgamārga，八正道）所緣的對象是此後時四聖諦的如實性。其自身包括正見、正思惟、正語、正業、正命、正精進、正念和正定。正見是分別支，正思惟是誨示他支，正語、正業和正命是令他信支，因為見、戒、命清凈的緣故。正精進是清凈煩惱障支，正念是清凈隨煩惱障支，正定是能夠清凈最勝功德障支。助伴是與這些道支相應的心和心所等。修習的方法如同覺支所說。修習的果實是，能夠分別、誨示他人、令他人信服，煩惱障得到清凈，隨煩惱障得到清凈，最勝功德障得到清凈。
四種
【English Translation】 English version: Endurance is practicable. By cultivating diligence, having generated acceptance based on the Truths (satya), one initiates diligent conduct for the sake of awakening. Cultivating the faculty of mindfulness (smṛti-indriya), having initiated diligence towards the Truths, one focuses the mind and begins the practice of non-forgetfulness. Cultivating the faculty of concentration (samādhi-indriya), having focused the mind on the Truths, one initiates the practice of one-pointedness of mind. Cultivating the faculty of wisdom (prajñā-indriya), having attained concentration of mind on the Truths, one initiates the practice of discernment. The fruit of cultivating these faculties is the ability to swiftly generate direct insight into the Truths, and to cultivate the stages of warmth, peak, acceptance, and the highest mundane dharma.
The same applies to the five powers (pañca balāni). The difference is that the five powers can diminish the obstacles to be overcome, and because they are invincible, they are called powers.
The object of the seven factors of enlightenment (sapta bodhyaṅga) is the true nature of the Four Noble Truths (catvāri āryasatyāni). Their essence includes mindfulness, investigation of phenomena, diligence, joy, tranquility, and equanimity. Mindfulness is the supporting factor, investigation of phenomena is the essential factor, diligence is the factor of liberation, joy is the factor of benefit, and tranquility and equanimity are the factors of non-contamination. Because these are uncontaminated, what they rely on is also uncontaminated, and their essence is uncontaminated. The companions are the mental states and mental events that correspond to these factors. The method of cultivation is to rely on detachment, rely on desirelessness, rely on cessation, dedicating oneself to abandonment, and cultivating the factor of mindfulness. Just as with the factor of mindfulness, so it is with the factor of equanimity. These four sentences sequentially show the cultivation of the factors of enlightenment by focusing on the realm of the Four Truths. The fruit of cultivating the factors of enlightenment is the permanent elimination of afflictions to be abandoned by seeing.
The object of the eightfold noble path (āryāṣṭāṅgamārga) is the true nature of the Four Noble Truths at this later time. Their essence includes right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Right view is the factor of discrimination, right thought is the factor of instruction to others, right speech, right action, and right livelihood are the factors of inspiring faith in others, because of the purity of view, morality, and livelihood. Right effort is the factor of purifying the obscuration of afflictions, right mindfulness is the factor of purifying the obscuration of secondary afflictions, and right concentration is the factor of purifying the obscuration of the most excellent qualities. The companions are the mental states and mental events that correspond to these path factors. The method of cultivation is as described for the enlightenment factors. The fruit of cultivation is the ability to discriminate, instruct others, inspire faith in others, the purification of the obscuration of afflictions, the purification of the obscuration of secondary afflictions, and the purification of the obscuration of the most excellent qualities.
Four kinds
正行者。謂苦遲通行。苦速通行。樂遲通行。樂速通行。初謂鈍根未得根本靜慮。第二謂利根未得根本靜慮。第三謂鈍根已得根本靜慮。第四謂利根已得根本靜慮。四種法跡者。謂無貪無瞋正念正定。無貪無瞋能令增上戒學清凈。正念能令增上心學清凈。正定能令增上慧學清凈。奢摩他者。謂于內攝心令住等住安住近住。調順寂靜最極寂靜。專注一趣平等攝持。毗缽舍那者。謂簡擇諸法。最極簡擇。普遍尋思。周審觀察。為欲對治粗重相結故。為欲制伏諸顛倒故。令無倒心善安住故。
又依奢摩他毗缽舍那立四種道。或有一類已得奢摩他非毗缽舍那。此類依奢摩他進修毗缽舍那。或有一類已得毗缽舍那非奢摩他。此類依毗缽舍那進修奢摩他。或有一類不得奢摩他亦非毗缽舍那。此類專心制伏惛沉掉舉雙修二道。或有一類已得奢摩他及毗缽舍那。此類奢摩他毗缽舍那二道和合平等雙轉。
三根者。謂未知當知根已知根具知根。云何未知當知根。謂于加行道及於見道十五心剎那中所有諸根。云何已知根。謂從第十六見道心剎那已上。於一切有學道中所有諸根。云何具知根。謂于無學道所有諸根。
依初靜慮地現修道時。亦修欲界系所有善根。于彼得自在故。如依初靜慮地修欲界善根。如是依一切上地現
【現代漢語翻譯】 現代漢語譯本： 正行者，指的是苦遲通行、苦速通行、樂遲通行、樂速通行。第一種指的是鈍根者尚未獲得根本靜慮（Dhyana，禪定）；第二種指的是利根者尚未獲得根本靜慮；第三種指的是鈍根者已經獲得根本靜慮；第四種指的是利根者已經獲得根本靜慮。
四種法跡指的是無貪、無瞋、正念、正定。無貪、無瞋能夠使增上戒學清凈；正念能夠使增上心學清凈；正定能夠使增上慧學清凈。
奢摩他（Śamatha，止）指的是將內心收攝，令其安住、平等安住、安穩安住、靠近安住，調順寂靜、最極寂靜，專注一境、平等攝持。
毗缽舍那（Vipaśyanā，觀）指的是簡擇諸法、最極簡擇，普遍尋思、周遍審察，爲了對治粗重（stubbornness）的相結，爲了制伏各種顛倒，令無顛倒之心善能安住。
又依據奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）建立四種道。或者有一類人已經獲得奢摩他（Śamatha，止）卻沒有獲得毗缽舍那（Vipaśyanā，觀），這類人依據奢摩他（Śamatha，止）進修毗缽舍那（Vipaśyanā，觀）；或者有一類人已經獲得毗缽舍那（Vipaśyanā，觀）卻沒有獲得奢摩他（Śamatha，止），這類人依據毗缽舍那（Vipaśyanā，觀）進修奢摩他（Śamatha，止）；或者有一類人既沒有獲得奢摩他（Śamatha，止）也沒有獲得毗缽舍那（Vipaśyanā，觀），這類人專心制伏惛沉和掉舉，同時修習止觀二道；或者有一類人已經獲得奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀），這類人止觀二道和合平等，同時運轉。
三根指的是未知當知根、已知根、具知根。什麼叫做未知當知根？指的是在加行道以及見道十五心剎那中所擁有的各種根。什麼叫做已知根？指的是從第十六見道心剎那以上，在一切有學道中所擁有的各種根。什麼叫做具知根？指的是在無學道中所擁有的各種根。
依據初靜慮地現修道時，也修習欲界系的所有善根，因為在那裡獲得自在的緣故。就像依據初靜慮地修習欲界善根一樣，像這樣依據一切上地現修道時。
【English Translation】 English version: 'Right Practitioners' refer to those who practice with difficulty and slowly, with difficulty and quickly, with ease and slowly, and with ease and quickly. The first refers to those of dull faculties who have not yet attained fundamental Dhyana (靜慮, meditative absorption); the second refers to those of sharp faculties who have not yet attained fundamental Dhyana; the third refers to those of dull faculties who have already attained fundamental Dhyana; the fourth refers to those of sharp faculties who have already attained fundamental Dhyana.
The four 'traces of Dharma' refer to non-greed, non-hatred, right mindfulness, and right concentration. Non-greed and non-hatred enable the purification of heightened discipline; right mindfulness enables the purification of heightened mental training; right concentration enables the purification of heightened wisdom.
Śamatha (奢摩他, calming meditation) refers to internally gathering the mind, causing it to abide, abide equally, abide securely, abide closely, becoming tamed and tranquil, most extremely tranquil, focusing on one aim, and equally upholding.
Vipaśyanā (毗缽舍那, insight meditation) refers to discerning all dharmas, most extremely discerning, universally contemplating, and thoroughly examining, in order to counteract the entanglement of coarseness, in order to subdue all inversions, and to enable the non-inverted mind to abide well.
Furthermore, based on Śamatha (奢摩他, calming meditation) and Vipaśyanā (毗缽舍那, insight meditation), four paths are established. There may be some who have attained Śamatha (奢摩他, calming meditation) but not Vipaśyanā (毗缽舍那, insight meditation). These individuals cultivate Vipaśyanā (毗缽舍那, insight meditation) based on Śamatha (奢摩他, calming meditation). There may be some who have attained Vipaśyanā (毗缽舍那, insight meditation) but not Śamatha (奢摩他, calming meditation). These individuals cultivate Śamatha (奢摩他, calming meditation) based on Vipaśyanā (毗缽舍那, insight meditation). There may be some who have attained neither Śamatha (奢摩他, calming meditation) nor Vipaśyanā (毗缽舍那, insight meditation). These individuals wholeheartedly subdue dullness and agitation, cultivating both paths simultaneously. There may be some who have attained both Śamatha (奢摩他, calming meditation) and Vipaśyanā (毗缽舍那, insight meditation). These individuals harmonize and equalize the two paths of Śamatha (奢摩他, calming meditation) and Vipaśyanā (毗缽舍那, insight meditation), turning them simultaneously.
The three roots refer to the root of 'not-yet-knowing-what-will-be-known', the root of 'knowing', and the root of 'complete knowing'. What is the root of 'not-yet-knowing-what-will-be-known'? It refers to all the roots present in the path of application and in the fifteen moments of thought in the path of seeing. What is the root of 'knowing'? It refers to all the roots present in all paths of learners from the sixteenth moment of thought in the path of seeing onwards. What is the root of 'complete knowing'? It refers to all the roots present in the path of no-more-learning.
When currently cultivating the path based on the first Dhyana (靜慮, meditative absorption) realm, one also cultivates all the wholesome roots belonging to the desire realm, because one attains freedom there. Just as one cultivates wholesome roots of the desire realm based on the first Dhyana realm, so too, when currently cultivating the path based on all the higher realms...
修道時。皆能修習地獄下地所有善根。于彼得自在故。
何等究竟道。謂依金剛喻定。一切粗重永已息故。一切系得永已斷故。永證一切離系得故。從此次第無間轉依。證得盡智及無生智十無學法等。何等為十。謂無學正見。乃至無學正定。無學正解脫。無學正智。如是等法名究竟道。
云何名為一切粗重。略說有二十四種。謂一切遍行戲論粗重。領受粗重。煩惱粗重。業粗重。異熟粗重。煩惱障粗重。業障粗重。異熟障粗重。蓋粗重。尋思粗重。飲食粗重。交會粗重。夢粗重。病粗重。老粗重。死粗重。勞倦粗重。堅固粗重。粗粗重。中粗重。細粗重。煩惱障粗重。定障粗重。所知障粗重。
云何系得。謂于粗重積集假立系得性。云何離系得。謂于粗重離散假立離系得性。
云何金剛喻定。謂居修道最後斷結道位所有三摩地。或加行道攝。或無間道攝。加行道攝者。謂從此已去非一切障所礙能破一切障。無間道攝者。謂從此無間盡智無生智生。又此三摩地無間堅固一味遍滿。為顯此義薄伽梵說。如大石山無缺無隙無穴一段。極善圓滿十方猛風所不動轉。云何名為無間轉依。謂已證得無學道者三種轉依。何等為三。謂心轉依道轉依粗重轉依。
云何盡智。謂由因盡所得智。或緣盡為境
【現代漢語翻譯】 現代漢語譯本：修行的時候，都能修習地獄下地所有善根，因為對於那些善根能夠獲得自在的緣故。
什麼是究竟道？就是依靠金剛喻定（Vajropama Samadhi，比喻如金剛般堅固的禪定），一切粗重（粗大的煩惱和障礙）永遠止息的緣故，一切系得（束縛）永遠斷除的緣故，永遠證得一切離系得（從束縛中解脫）的緣故，從此次第無間地轉依（轉變所依），證得盡智（knowledge of exhaustion）及無生智（knowledge of non-arising）等十無學法（ten trainings of the Arhat）。什麼是十無學法？就是無學正見（right view of no more learning），乃至無學正定（right concentration of no more learning），無學正解脫（right liberation of no more learning），無學正智（right knowledge of no more learning）。像這樣的法就叫做究竟道。
什麼叫做一切粗重？概括地說有二十四種。就是一切遍行戲論粗重（pervasive discursive tendencies），領受粗重（feeling），煩惱粗重（affliction），業粗重（karma），異熟粗重（vipaka，果報），煩惱障粗重（affliction obscuration），業障粗重（karmic obscuration），異熟障粗重（vipaka obscuration），蓋粗重（coverings），尋思粗重（investigation），飲食粗重（food），交會粗重（sexual intercourse），夢粗重（dream），病粗重（illness），老粗重（aging），死粗重（death），勞倦粗重（fatigue），堅固粗重（rigidity），粗粗重（coarse），中粗重（medium），細粗重（subtle），煩惱障粗重（affliction obscuration），定障粗重（concentration obscuration），所知障粗重（cognitive obscuration）。
什麼叫做系得？就是對於粗重的積集假立系得性（the nature of being bound）。什麼叫做離系得？就是對於粗重的離散假立離系得性（the nature of being unbound）。
什麼叫做金剛喻定？就是在修道最後斷結道位（the stage of breaking bonds at the end of the path of cultivation）所擁有的所有三摩地（samadhi，禪定）。或者包含在加行道（path of preparation）中，或者包含在無間道（path of immediate insight）中。包含在加行道中的意思是，從這裡開始不再被一切障礙所阻礙，能夠破除一切障礙。包含在無間道中的意思是，從這裡無間地生起盡智和無生智。並且這種三摩地無間地堅固、一味、遍滿。爲了顯示這個意義，薄伽梵（Bhagavan，世尊）說，就像巨大的石山，沒有缺口、沒有縫隙、沒有孔洞，完整的一段，極其圓滿，十方猛烈的風都不能動搖它。
什麼叫做無間轉依？就是已經證得無學道的人的三種轉依。什麼是三種轉依？就是心轉依（transformation of mind），道轉依（transformation of path），粗重轉依（transformation of coarseness）。
什麼叫做盡智？就是由於因的止息所獲得的智慧，或者以止息為境界。
【English Translation】 English version: When cultivating the path, one can cultivate all the wholesome roots of the lower realms and lower planes, because one attains freedom over them.
What is the ultimate path? It is relying on the Vajropama Samadhi (diamond-like concentration), because all coarseness is permanently ceased, all bonds are permanently cut, and one permanently realizes all liberation from bonds. From this, in an uninterrupted sequence of transformation of the basis, one attains the knowledge of exhaustion and the knowledge of non-arising, as well as the ten trainings of the Arhat (ten no-more-learning qualities). What are the ten? They are right view of no more learning, up to right concentration of no more learning, right liberation of no more learning, and right knowledge of no more learning. Such qualities are called the ultimate path.
What is meant by all coarseness? Briefly, there are twenty-four kinds. They are all pervasive discursive tendencies, feeling, affliction, karma, vipaka (result), affliction obscuration, karmic obscuration, vipaka obscuration, coverings, investigation, food, sexual intercourse, dream, illness, aging, death, fatigue, rigidity, coarse, medium, subtle, affliction obscuration, concentration obscuration, and cognitive obscuration.
What is meant by 'being bound'? It is the imputed nature of being bound in relation to the accumulation of coarseness. What is meant by 'being unbound'? It is the imputed nature of being unbound in relation to the dispersion of coarseness.
What is the Vajropama Samadhi? It is all the samadhis (concentration) that are present in the stage of breaking bonds at the end of the path of cultivation. It is either included in the path of preparation or included in the path of immediate insight. Being included in the path of preparation means that from here on, one is no longer obstructed by any obstacles and can break all obstacles. Being included in the path of immediate insight means that from here, the knowledge of exhaustion and the knowledge of non-arising arise immediately. Furthermore, this samadhi is uninterruptedly firm, of one taste, and all-pervasive. To illustrate this meaning, the Bhagavan (Blessed One) said, 'Like a great stone mountain, without gaps, without cracks, without holes, a complete mass, extremely perfect, unshakable by the fierce winds of the ten directions.'
What is meant by uninterrupted transformation of the basis? It is the three transformations of the basis of one who has already attained the path of no more learning. What are the three? They are transformation of mind, transformation of path, and transformation of coarseness.
What is the knowledge of exhaustion? It is the knowledge attained due to the exhaustion of causes, or that which takes exhaustion as its object.
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云何無生智。謂由果斷所得智。或緣果不生為境。
十無學法當知依止無學戒蘊定蘊慧蘊解脫蘊解脫知見蘊說。
如是道諦總有四種行相差別。謂道相如相行相出相。云何道相。因此尋求真實義故。云何如相。以能對治諸煩惱故。云何行相。善能成辦心令不顛倒故。云何出相。趣真常跡故。于諸諦中十六行相。皆通世間及出世間。世間出世間有何差別。于所知境不善悟入善悟入性差別故。有障無障性差別故。有分別無分別性差別故。所以者何。于諸諦中無常苦等十六世間行相。不善通達真如性故。煩惱所隨眠故。依名言門起戲論故。出世行相與此相違。出世行相現在前時。雖復現證見無常義。然不依名言戲論門。見此是無常義。如無常行相於無常義。余行相於余義隨其所應當知亦爾。
大乘阿毗達磨集論卷第五 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
大乘阿毗達磨集論卷第六
無著菩薩造
三藏法師玄奘奉 詔譯
抉擇分中法品第二
云何法抉擇。法者。謂十二分聖教。何者十二。一契經。二應頌。三記莂。四諷頌。五自說。六緣起。七譬喻。八本事。九本生。十方廣。十一希法。十二論議。
何等契經。謂以長行綴緝
【現代漢語翻譯】 現代漢語譯本： 什麼是無生智？是指由斷除（煩惱）之果而獲得的智慧，或者是以果不再生起為對境的智慧。
應當知道，十種無學之法是依止於無學戒蘊、無學定蘊、無學慧蘊、解脫蘊和解脫知見蘊而說的。
這樣，道諦總共有四種行相的差別，即道相、如相、行相和出相。什麼是道相？因為通過它尋求真實的意義。什麼是如相？因為它能夠對治各種煩惱。什麼是行相？因為它能夠很好地成就心，使心不顛倒。什麼是出相？因為它趨向于真實常恒的足跡。在諸諦中，十六種行相都通於世間和出世間。世間和出世間有什麼差別？在於對於所知境的不善悟入和善悟入的性質差別。在於有障礙和無障礙的性質差別。在於有分別和無分別的性質差別。為什麼這樣說呢？因為在諸諦中，無常、苦等十六種世間行相，不能很好地通達真如的性質，被煩惱所隨眠，依靠名言之門而生起戲論。出世間的行相與此相反。出世間的行相現在前時，即使現證見到無常的意義，也不依靠名言戲論之門，見到這是無常的意義。如無常行相對於無常的意義，其餘行相對於其餘的意義，應當知道也是這樣。
《大乘阿毗達磨集論》卷第五 大正藏第 31 冊 No. 1605 《大乘阿毗達磨集論》
《大乘阿毗達磨集論》卷第六
無著菩薩造
三藏法師玄奘奉 詔譯
抉擇分中法品第二
什麼是法抉擇？法，是指十二分聖教。哪十二分呢？一是契經（Sūtra，佛經中的散文部分）。二是應頌（Geya，以詩歌形式重複契經內容的經文）。三是記莂（Vyākarana，佛對弟子未來成就的預言）。四是諷頌（Gāthā，獨立的詩偈形式的經文）。五是自說（Udāna，佛陀不應請而自說的經文）。六是緣起（Nidāna，敘述佛陀說法的因緣的經文）。七是譬喻（Avadāna，以譬喻故事闡釋佛法的經文）。八是本事（Itivṛttaka，敘述佛陀及其弟子過去世事蹟的經文）。九是本生（Jātaka，敘述佛陀前世的善行故事的經文）。十是方廣（Vaipulya，廣說深奧義理的經文）。十一是希法（Adbhūta-dharma，敘述佛菩薩神通奇事的經文）。十二是論議（Upadeśa，以論議方式解釋佛法的經文）。
什麼是契經？是指用長行文體綴輯而成的經文。
【English Translation】 English version: What is the Wisdom of Non-Origination (Anutpāda-jñāna)? It refers to the wisdom obtained from the result of cutting off (afflictions), or the wisdom that takes the non-origination of the result as its object.
It should be known that the ten non-learning (aśaikṣa) dharmas are said to rely on the aggregates of non-learning morality (aśaikṣa-śīla-skandha), non-learning concentration (aśaikṣa-samādhi-skandha), non-learning wisdom (aśaikṣa-prajñā-skandha), liberation (vimukti-skandha), and the knowledge and vision of liberation (vimukti-jñānadarśana-skandha).
Thus, the Truth of the Path (Mārga-satya) has four aspects of differentiation in total, namely, the aspect of path (mārga-ākāra), the aspect of suchness (tathatā-ākāra), the aspect of practice (pratipad-ākāra), and the aspect of departure (niryāṇa-ākāra). What is the aspect of path? It is because one seeks the true meaning through it. What is the aspect of suchness? It is because it can counteract all afflictions. What is the aspect of practice? It is because it can well accomplish the mind, making the mind not inverted. What is the aspect of departure? It is because it leads to the traces of true permanence. Among the Truths (satya), the sixteen aspects are all common to the mundane (laukika) and the supramundane (lokottara). What is the difference between the mundane and the supramundane? It lies in the difference in the nature of non-skillful understanding and skillful understanding of the knowable object. It lies in the difference in the nature of having obstacles and not having obstacles. It lies in the difference in the nature of having discrimination and not having discrimination. Why is this so? Because among the Truths, the sixteen mundane aspects such as impermanence (anitya), suffering (duḥkha), etc., do not well penetrate the nature of Suchness (tathatā), are accompanied by afflictions (kleśa), and arise from the gate of names and words (nāma-pada) and create discursive proliferation (prapañca). The supramundane aspects are the opposite of this. When the supramundane aspects are present, even if one directly witnesses the meaning of impermanence, one does not rely on the gate of names and words and discursive proliferation to see that this is the meaning of impermanence. Just as the aspect of impermanence is related to the meaning of impermanence, it should be known that the remaining aspects are also related to the remaining meanings accordingly.
《Abhidharma-samuccaya》 Volume 5 Taisho Tripitaka Volume 31 No. 1605 《Abhidharma-samuccaya》
《Abhidharma-samuccaya》 Volume 6
By Bodhisattva Asaṅga
Translated by Tripiṭaka Master Xuanzang under Imperial Order
Chapter Two on Dharmas in the Section on Ascertainment
What is the ascertainment of Dharma? Dharma refers to the twelve divisions of the Holy Teachings. What are the twelve? 1. Sūtra (契經, discourses in prose). 2. Geya (應頌, verses intermixed with prose). 3. Vyākaraṇa (記莂, prophecies). 4. Gāthā (諷頌, verses). 5. Udāna (自說, inspired utterances). 6. Nidāna (緣起, stories of origin). 7. Avadāna (譬喻, parables). 8. Itivṛttaka (本事, past events). 9. Jātaka (本生, birth stories). 10. Vaipulya (方廣, extensive teachings). 11. Adbhūta-dharma (希法, accounts of miracles). 12. Upadeśa (論議, instructions).
What is a Sūtra? It refers to texts compiled with prose.
略說所應說義。如來觀察十種勝利。緝綴長行略說諸法。謂易可建立。易可宣說。易可受持。恭敬法故。菩提資糧速得圓滿。速能通達諸法實性。于諸佛所得證凈信。於法僧所得證凈信。觸證第一現法樂住。談論抉擇悅智者心。得預聰明英睿者數。
何等應頌。即諸經或中或后以頌重頌。又不了義經應更頌釋。故名應頌。
何等記莂。謂於是處聖弟子等謝往過去。記莂得失生處差別。又了義經說明記莂。記莂開示深密意故。
何等諷頌。謂諸經中以句宣說。或以二句或三或四或五或六。
何等自說。謂諸經中或時如來悅意自說。何等緣起。謂因請而說。又有因緣制立學處。亦名緣起。
何等譬喻。謂諸經中有比況說。
何等本事。謂宣說聖弟子等前世相應事。
何等本生。謂宣說菩薩本行藏相應事。
何等方廣。謂菩薩藏相應言說。如名方廣。亦名廣破。亦名無比。為何義故名為方廣。一切有情利益安樂所依處故。宣說廣大甚深法。故為何義故名為廣。破以能廣破一切障。故為何義故名為無比。無有諸法能比類故。
何等希法。若於是處宣說聲聞。諸大菩薩及如來等。最極希有甚奇特法。
何等論議。若於是處無有顛倒。解釋一切深隱法相。
【現代漢語翻譯】 現代漢語譯本： 略述應該宣說的意義。如來觀察到十種殊勝之處，於是將長行文（散文形式的經文）加以整理，簡略地宣說諸法。這十種殊勝之處是：容易建立（教義），容易宣說，容易受持，因為恭敬佛法；菩提資糧（成就菩提的各種條件）迅速圓滿；迅速能夠通達諸法實性；對於諸佛所得的證悟生起清凈的信心；對於佛法僧三寶生起清凈的信心；親身證悟第一義諦，安住于現法之樂；談論決斷能夠悅服智者的心；得以列入聰明英睿之人的行列。
什麼是應頌？就是各種經典中，或者在中間或者在後面，用偈頌（gatha）再次頌揚。又對於不了義的經典，應該用偈頌來進一步解釋。所以稱為應頌。
什麼是記莂（vyakarana）？就是在某個地方，對於聖弟子等謝世往生之後，記述其得失以及轉生之處的差別。又了義的經典說明記莂，因為記莂開示了甚深的密意。
什麼是諷頌（udana）？就是在各種經典中，用句子來宣說，或者用兩句、三句、四句、五句、六句。
什麼是自說（ityuktaka）？就是在各種經典中，有時如來（Tathagata）心生喜悅而自己宣說。 什麼是緣起（nidana）？就是因為請法而宣說。又有因緣而制定戒律，也叫做緣起。
什麼是譬喻（avadana）？就是在各種經典中，用比喻來說明。
什麼是本事（itivrittaka）？就是宣說聖弟子等前世相應的事蹟。
什麼是本生（jataka）？就是宣說菩薩（Bodhisattva）往昔修行的事蹟。
什麼是方廣（vaipulya）？就是與菩薩藏相應的言說，名為方廣，也名廣破，也名無比。為什麼叫做方廣？因為是一切有情利益安樂所依之處，宣說廣大甚深的佛法。為什麼叫做廣破？因為能夠廣泛破除一切障礙。為什麼叫做無比？因為沒有其他任何法可以與之相比。
什麼是希法（adbhutadharma）？就是在某個地方，宣說聲聞（Sravaka）、諸大菩薩以及如來等最極稀有、非常奇特的法。
什麼是論議（upadesha）？就是在某個地方，沒有顛倒地解釋一切深奧隱秘的法相。
【English Translation】 English version: A brief explanation of the meanings that should be spoken. The Tathagata (如來，one of the titles of a Buddha) observes ten kinds of victories and strings together prose passages to briefly explain the dharmas. These are: easy to establish (the teachings), easy to proclaim, easy to uphold, because of reverence for the Dharma; the accumulations for Bodhi (菩提，enlightenment) are quickly perfected; one can quickly understand the true nature of all dharmas; pure faith arises in the enlightenment attained by all Buddhas; pure faith arises in the Dharma and the Sangha (僧伽，the Buddhist community); one personally experiences the joy of the first dhyana (禪那，meditative state) in this very life; discussions and decisions delight the hearts of the wise; one is counted among the intelligent and wise.
What are verses that should be chanted (geya)? These are the verses that are repeated in the middle or at the end of various sutras (經，Buddhist scriptures). Furthermore, sutras with unclear meanings should be further explained with verses. Therefore, they are called verses that should be chanted.
What is prediction (vyakarana)? It is where, regarding the passing away of noble disciples, the differences in their gains and losses and places of rebirth are recorded. Moreover, sutras with clear meanings explain predictions, because predictions reveal profound hidden meanings.
What is inspired utterance (udana)? It is where, in various sutras, statements are made in sentences, either in two, three, four, five, or six lines.
What is said without being asked (ityuktaka)? It is where, in various sutras, the Tathagata sometimes speaks spontaneously out of joy. What is the origin story (nidana)? It is what is spoken because of a request. Also, the establishment of precepts due to certain causes and conditions is also called origin story.
What is simile (avadana)? It is where, in various sutras, explanations are given using comparisons.
What is 'thus it was said' (itivrittaka)? It is the declaration of events corresponding to the previous lives of noble disciples.
What is birth story (jataka)? It is the declaration of events corresponding to the past practices of Bodhisattvas.
What is extensive (vaipulya)? It is speech corresponding to the Bodhisattva Pitaka (菩薩藏，the collection of Bodhisattva teachings), which is called extensive, also called extensively refuting, also called incomparable. Why is it called extensive? Because it is the basis for the benefit and happiness of all sentient beings, and it proclaims vast and profound Dharma. Why is it called extensively refuting? Because it can extensively refute all obstacles. Why is it called incomparable? Because there are no dharmas that can be compared to it.
What is the wondrous (adbhutadharma)? It is where the most rare and extraordinary dharmas of Sravakas (聲聞，hearers), great Bodhisattvas, and Tathagatas are proclaimed.
What is instruction (upadesha)? It is where all profound and hidden aspects of the Dharma are explained without distortion.
如是契經等十二分聖教三藏所攝。何等為三。一素怛纜藏。二毗柰耶藏。三阿毗達磨藏。此復有二。一聲聞藏。二菩薩藏。契經應頌記莂諷頌自說。此五聲聞藏中素怛纜藏攝。緣起譬喻本事本生。此四二藏中毗柰耶藏並眷屬攝。方廣希法。此二菩薩藏中素怛纜藏攝。論議一種聲聞菩薩二藏中阿毗達磨藏攝何故如來建立三藏為欲對治疑隨煩惱故。建立素怛纜藏。為欲對治受用二邊隨煩惱故。建立毗柰耶藏。為欲對治自見取執隨煩惱故。建立阿毗達磨藏。複次為欲開示三種學故。建立素怛纜藏。為欲成立增上戒學增上心學故。建立毗柰耶藏。為欲成立增上慧學故。建立阿毗達磨藏。複次為欲開示正法義故。建立素怛纜藏。為顯法義作證安足處故。建立毗柰耶藏。為令智者論議抉擇。受用法樂住故。建立阿毗達磨藏。
如是三藏所攝諸法為誰所行。是聞所成思所成修所成。心心所法所行。如契經說。諸心心所法有所緣有行相有所依及相應。彼於此法為何所緣。謂契經等。作何行相。謂蘊等相應義。為何所依。謂他表了憶念習氣何等相應。謂互為助伴。于所緣行相平等解了。
云何於法所緣差別。若略說有四種。謂遍滿。所緣。凈行所緣。善巧所緣。凈惑所緣。
遍滿所緣復有四種。謂有分別影像所緣。無
分別影像所緣。事邊際所緣。所作成就所緣。有分別影像所緣者。謂由勝解作意。所有奢摩他毗缽舍那所緣境界。無分別影像所緣者。謂由真實作意。所有奢摩他毗缽舍那所緣境界。事邊際所緣者。謂一切法盡所有性如所有性。盡所有性者謂蘊界處。如所有性者。謂四聖諦十六行相真如。一切行無常。一切行苦。一切法無我。涅槃寂靜空無愿無相。所作成就所緣者。謂轉依。如是轉依不可思議。十六行相中空攝幾行相。謂二。無愿攝幾行相。謂六。無相攝幾行相。謂八。
凈行所緣復有五種。謂多貪行者緣不凈境。多瞋行者緣修慈境。多癡行者緣眾緣性諸緣起境。憍慢行者緣界差別境。尋思行者緣入出息念境。善巧所緣亦有五種。謂蘊善巧界善巧處善巧緣起善巧處非處善巧。處非處善巧應云何觀。應如緣起善巧觀。處非處善巧緣起善巧有何差別。若以諸法流潤諸法。令離無因不平等因生故。是緣起善巧因果相稱。攝受生故。是處非處善巧。
凈惑所緣者。謂下地粗性上地靜性。真如及四聖諦。是名凈惑所緣。
若欲於法勤審觀察。由幾道理能正觀察。由四道理。謂觀待道理。作用道理。證成道理。法爾道理。云何觀待道理。謂諸行生時要待眾緣。云何作用道理。謂異相諸法各別作用。云何證成道理
【現代漢語翻譯】 現代漢語譯本 分別影像所緣（Vikalpa-pratibimba-ālambana）：指有分別的影像作為所緣境。 事邊際所緣（Vastu-paryanta-ālambana）：指事物邊際作為所緣境。 所作成就所緣（Kṛtyānuṣṭhāna-ālambana）：指通過修行所成就的作為所緣境。 有分別影像所緣：指通過勝解作意（adhimokṣa-manaskāra），所產生的奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）的所緣境界。 無分別影像所緣：指通過真實作意（tathatā-manaskāra），所產生的奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）的所緣境界。 事邊際所緣：指一切法的盡所有性（yāvat-sva-bhāva）和如所有性（tāvat-sva-bhāva）。 盡所有性：指五蘊（skandha）、十二界（āyatana）、十八處（dhātu）。 如所有性：指四聖諦（ārya-satya）的十六行相（ākāra），以及真如（tathatā）。一切行無常（anitya），一切行苦（duḥkha），一切法無我（anātman），涅槃（nirvāṇa）寂靜（śānta），空（śūnya），無愿（apraṇihita），無相（animitta）。 所作成就所緣：指轉依（āśraya-parāvṛtti）。這樣的轉依是不可思議的。 十六行相中，空（śūnya）包含幾個行相？包含兩個。 無愿（apraṇihita）包含幾個行相？包含六個。 無相（animitta）包含幾個行相？包含八個。
凈行所緣（Śuddhi-caryā-ālambana）又有五種：多貪行者緣不凈境（aśubha）；多瞋行者緣修慈境（maitrī）；多癡行者緣眾緣性諸緣起境（pratītyasamutpāda）；憍慢行者緣界差別境（dhātu-vibhāga）；尋思行者緣入出息念境（ānāpānasmṛti）。 善巧所緣（Kauśalya-ālambana）也有五種：蘊善巧（skandha-kauśalya）、界善巧（āyatana-kauśalya）、處善巧（dhātu-kauśalya）、緣起善巧（pratītyasamutpāda-kauśalya）、處非處善巧（sthānāsthāna-kauśalya）。 處非處善巧應該如何觀察？應該像觀察緣起善巧那樣觀察。 處非處善巧和緣起善巧有什麼差別？如果以諸法流潤諸法，使之遠離無因和不平等因的產生，這就是緣起善巧，因果相稱，攝受產生，這就是處非處善巧。
凈惑所緣（Kleśa-śuddhi-ālambana）：指下地粗性（audārika）和上地靜性（praśānta），以及真如（tathatā）和四聖諦（ārya-satya）。這就是所謂的凈惑所緣。
如果想要對法進行勤奮審慎的觀察，通過幾種道理能夠正確觀察？通過四種道理：觀待道理（apekṣā-yukti）、作用道理（kārya-yukti）、證成道理（upalabdhi-yukti）、法爾道理（dharmatā-yukti）。 什麼是觀待道理？指諸行產生時需要依賴眾多因緣。 什麼是作用道理？指不同相的諸法各自具有不同的作用。 什麼是證成道理？
【English Translation】 English version Vikalpa-pratibimba-ālambana (Alambana of Differentiated Images): Refers to differentiated images as the object of focus. Vastu-paryanta-ālambana (Alambana of the Limit of Things): Refers to the limit of things as the object of focus. Kṛtyānuṣṭhāna-ālambana (Alambana of Accomplished Actions): Refers to what is accomplished through practice as the object of focus. Alambana of Differentiated Images: Refers to the objects of focus in śamatha (calm abiding) and vipaśyanā (insight) that arise from adhimokṣa-manaskāra (resolve-based attention). Alambana of Non-Differentiated Images: Refers to the objects of focus in śamatha (calm abiding) and vipaśyanā (insight) that arise from tathatā-manaskāra (reality-based attention). Alambana of the Limit of Things: Refers to the yāvat-sva-bhāva (all-inclusive nature) and tāvat-sva-bhāva (suchness nature) of all dharmas. All-Inclusive Nature: Refers to the five skandhas (aggregates), twelve āyatanas (sense bases), and eighteen dhātus (elements). Suchness Nature: Refers to the sixteen ākāras (aspects) of the four ārya-satyas (noble truths), and tathatā (suchness). All conditioned things are anitya (impermanent), all conditioned things are duḥkha (suffering), all dharmas are anātman (without self), nirvāṇa (liberation) is śānta (peaceful), śūnya (empty), apraṇihita (signless), and animitta (wishless). Alambana of Accomplished Actions: Refers to āśraya-parāvṛtti (transformation of the basis). Such transformation is inconceivable. Among the sixteen aspects, how many aspects does śūnya (emptiness) encompass? It encompasses two. How many aspects does apraṇihita (wishlessness) encompass? It encompasses six. How many aspects does animitta (signlessness) encompass? It encompasses eight.
Śuddhi-caryā-ālambana (Alambana of Purifying Conduct) also has five types: For those with much greed, focus on aśubha (the impure); for those with much anger, focus on cultivating maitrī (loving-kindness); for those with much delusion, focus on pratītyasamutpāda (dependent origination), the nature of all conditions; for those with arrogance, focus on dhātu-vibhāga (discrimination of elements); for those with discursive thinking, focus on ānāpānasmṛti (mindfulness of breathing). Kauśalya-ālambana (Alambana of Skillfulness) also has five types: skandha-kauśalya (skillfulness in aggregates), āyatana-kauśalya (skillfulness in sense bases), dhātu-kauśalya (skillfulness in elements), pratītyasamutpāda-kauśalya (skillfulness in dependent origination), sthānāsthāna-kauśalya (skillfulness in possible and impossible). How should sthānāsthāna-kauśalya (skillfulness in possible and impossible) be observed? It should be observed like pratītyasamutpāda-kauśalya (skillfulness in dependent origination). What is the difference between sthānāsthāna-kauśalya (skillfulness in possible and impossible) and pratītyasamutpāda-kauśalya (skillfulness in dependent origination)? If dharmas nourish dharmas, causing them to be free from arising from causelessness and unequal causes, this is pratītyasamutpāda-kauśalya (skillfulness in dependent origination). If cause and effect are commensurate and receptive to arising, this is sthānāsthāna-kauśalya (skillfulness in possible and impossible).
Kleśa-śuddhi-ālambana (Alambana of Purifying Afflictions): Refers to audārika (coarse nature) of lower realms and praśānta (peaceful nature) of higher realms, as well as tathatā (suchness) and the four ārya-satyas (noble truths). This is what is called the alambana of purifying afflictions.
If one wishes to diligently and carefully observe dharmas, through how many reasons can one observe correctly? Through four reasons: apekṣā-yukti (reason of dependence), kārya-yukti (reason of function), upalabdhi-yukti (reason of proof), and dharmatā-yukti (reason of the nature of things). What is apekṣā-yukti (reason of dependence)? It refers to the fact that the arising of conditioned things depends on numerous causes and conditions. What is kārya-yukti (reason of function)? It refers to the fact that dharmas with different characteristics each have different functions. What is upalabdhi-yukti (reason of proof)?
。謂為證成所應成義。宣說諸量不相違語。云何法爾道理。謂無始時來於自相共相所住法中。所有成就法性法爾。
于諸法中正勤觀察。云何於法而起尋思。謂起四種尋思。一名尋思。二事尋思。三自體假立尋思。四差別假立尋思。云何名尋思。謂推求諸法名身句身文身自相皆不成實。云何事尋思。謂推求諸法蘊界處相皆不成實。云何自體假立尋思。謂于諸法能詮所詮相應中推求自體。唯是假立名言因性。云何差別假立尋思。謂于諸法能詮所詮相應中推求差別。唯是假立名言因性。
於法正勤修尋思已。云何於法起如實智。謂起四種如實智。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。云何名尋思所引如實智。謂如實知名不可得智。云何事尋思所引如實智。謂如實知事相亦不可得智。云何自體假立尋思所引如實智。謂如實知實有自性不可得智。云何差別假立尋思所引如實智。謂如實知實有差別不可得智。依法勤修三摩地者。瑜伽地云何當知。有五種。一持二作三鏡四明五依。云何持。謂已積集菩提資糧。于暖等位於諸聖諦所有多聞。云何作。謂緣此境如理作意。云何鏡。謂緣境有相三摩地。云何明。謂能取所取無所得智依此道理佛薄伽梵妙善宣說
【現代漢語翻譯】 現代漢語譯本：所謂爲了證實所應證成的意義，宣說各種量（pramāṇa）不相違背的言語。什麼是法爾道理呢？是指從無始以來，在自相（svalakṣaṇa）和共相（sāmānyalakṣaṇa）所住的法中，所有成就的法性本然如此。
在諸法中精勤觀察。如何對法生起尋思（vitarka）？是指生起四種尋思：第一是名尋思，第二是事尋思，第三是自體假立尋思，第四是差別假立尋思。什麼是名尋思？是指推求諸法的名身、句身、文身自相皆不成實。什麼是事尋思？是指推求諸法的蘊（skandha）、界（dhātu）、處（āyatana）相皆不成實。什麼是自體假立尋思？是指在諸法能詮（abhidhāna）所詮（abhidheya）相應中推求自體，唯是假立名言的因性。什麼是差別假立尋思？是指在諸法能詮所詮相應中推求差別，唯是假立名言的因性。
在法上精勤修習尋思之後，如何對法生起如實智（yathābhūta-jñāna）？是指生起四種如實智：第一是名尋思所引如實智，第二是事尋思所引如實智，第三是自體假立尋思所引如實智，第四是差別假立尋思所引如實智。什麼是名尋思所引如實智？是指如實知名字不可得的智慧。什麼是事尋思所引如實智？是指如實知事相也不可得的智慧。什麼是自體假立尋思所引如實智？是指如實知實有自性不可得的智慧。什麼是差別假立尋思所引如實智？是指如實知實有差別不可得的智慧。依法精勤修習三摩地（samādhi）的人，瑜伽地（yogabhūmi）應當如何理解？有五種：一、持，二、作，三、鏡，四、明，五、依。什麼是持？是指已經積集菩提資糧，在暖位（ūṣmagata）等位對於諸聖諦（āryasatya）所有多聞。什麼是作？是指緣此境界如理作意（yoniso manasikāra）。什麼是鏡？是指緣境界有相三摩地。什麼是明？是指能取（grāhaka）所取（grāhya）無所得智。依據這個道理，佛薄伽梵（Bhagavān）妙善宣說。
【English Translation】 English version: That which is said to prove the meaning that should be proven, is the speech that does not contradict the various pramāṇas (means of valid cognition). What is the natural principle (dharmatā)? It refers to the inherent nature of phenomena, accomplished from beginningless time within the dharmas abiding in their own-characteristics (svalakṣaṇa) and shared-characteristics (sāmānyalakṣaṇa).
Diligently observing within all dharmas. How does one generate vitarka (conceptual thought) towards dharmas? It means generating four types of vitarka: first, name vitarka; second, object vitarka; third, self-nature imputation vitarka; and fourth, difference imputation vitarka. What is name vitarka? It refers to investigating the name-body (nāmakāya), sentence-body (padakāya), and word-body (vyañjanakāya) of all dharmas, realizing that their own-characteristics are not truly existent. What is object vitarka? It refers to investigating the aggregates (skandha), elements (dhātu), and sense-sources (āyatana) of all dharmas, realizing that their characteristics are not truly existent. What is self-nature imputation vitarka? It refers to investigating self-nature in relation to the expresser (abhidhāna) and the expressed (abhidheya) of all dharmas, realizing that it is merely an imputed cause of verbal designation. What is difference imputation vitarka? It refers to investigating difference in relation to the expresser and the expressed of all dharmas, realizing that it is merely an imputed cause of verbal designation.
Having diligently cultivated vitarka on dharmas, how does one generate yathābhūta-jñāna (knowledge of reality as it is) towards dharmas? It means generating four types of yathābhūta-jñāna: first, yathābhūta-jñāna induced by name vitarka; second, yathābhūta-jñāna induced by object vitarka; third, yathābhūta-jñāna induced by self-nature imputation vitarka; and fourth, yathābhūta-jñāna induced by difference imputation vitarka. What is yathābhūta-jñāna induced by name vitarka? It refers to the wisdom that knows names are unobtainable as they truly are. What is yathābhūta-jñāna induced by object vitarka? It refers to the wisdom that knows the characteristics of objects are also unobtainable as they truly are. What is yathābhūta-jñāna induced by self-nature imputation vitarka? It refers to the wisdom that knows truly existent self-nature is unobtainable as it truly is. What is yathābhūta-jñāna induced by difference imputation vitarka? It refers to the wisdom that knows truly existent difference is unobtainable as it truly is. For those who diligently cultivate samādhi (concentration) according to the Dharma, how should the yogabhūmi (the ground of yoga) be understood? There are five aspects: holding, making, mirror, clarity, and reliance. What is holding? It refers to having already accumulated the resources for enlightenment (bodhi), and having extensive learning regarding the noble truths (āryasatya) at the stage of warmth (ūṣmagata) and so on. What is making? It refers to yoniso manasikāra (appropriate attention) to this object. What is mirror? It refers to samādhi with characteristics focused on the object. What is clarity? It refers to the wisdom that realizes the grāhaka (the grasper) and the grāhya (the grasped) are unobtainable. Based on this principle, the Buddha Bhagavān (Blessed One) has excellently proclaimed.
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菩薩于定位 觀影唯是心 義想既滅除 審觀唯自想 如是住內心 知所取非有 次能取亦無 后觸無所得
云何依。謂轉依。舍離諸粗重得清凈轉依故。于諸法中雲何法善巧。謂多聞故。云何義善巧。謂于阿毗達磨毗奈耶中善知其相故。
云何文善巧。謂善知訓釋文詞故。云何詞善巧。謂能善知我我所等世俗言詞不深執著隨順說故。云何前際后際密意善巧。謂能善知於前際領受於後際。出離故。
于諸法中雲何住法。若不得修慧唯勤方便修習聞思。不名住法。若不得聞思唯勤方便修習修慧。亦不名住法。若俱得二種方便安住。乃名住法。若唯於法受持讀誦為他演說思惟其義。是名聞思。若修三摩地方便不知足。是名修慧。三摩地方便者。謂無間殷重方便及無倒方便。不知足者。謂不生味著修上奢摩他方便。
何因緣故唯方廣一分名為菩薩波羅蜜多藏。由此分中廣說一切波羅蜜多數故。相故次第故釋詞故修故差別故攝故所治故功德故更互抉擇故。
何緣方廣分名廣大甚深。由一切種智性廣大甚深故。
何因緣故一分眾生於方廣分廣大甚深不生勝解反懷怖畏。由遠離法性故。未種善根故。惡友所攝故。
何因緣故一分眾生於方廣分廣大甚深雖生勝解
【現代漢語翻譯】 現代漢語譯本： 菩薩在禪定中，觀照世間萬象，了知一切唯是自心所現。 當對外境的種種概念和想法都滅除時，仔細觀察，所見的唯有自己的心念。 像這樣安住于內心，了知所取的外境並非真實存在。 進而了知能取的心識也同樣是空無，最終達到觸境而無所得的境界。
什麼是『依』？ 稱為『轉依』。捨棄種種粗重的煩惱，獲得清凈的轉變，所以稱為『轉依』。在一切法中，什麼是『法善巧』？ 稱為因為多聞的緣故。什麼是『義善巧』？ 稱為對於阿毗達磨（Abhidharma，論藏）和毗奈耶（Vinaya，律藏）中的種種法相能夠善於瞭解的緣故。
什麼是『文善巧』？ 稱為善於瞭解訓釋文詞的緣故。什麼是『詞善巧』？ 稱為能夠善於瞭解『我』、『我所』等等世俗言詞，但不深入執著，隨順世俗而說的緣故。什麼是『前際后際密意善巧』？ 稱為能夠善於瞭解在前際（過去）領受，在後際（未來）出離的緣故。
在一切法中，什麼是『住法』？ 如果不能夠獲得修慧，只是勤奮地修習聞思，不稱為『住法』。如果不能夠獲得聞思，只是勤奮地修習修慧，也不稱為『住法』。如果能夠同時獲得這兩種方便而安住，才稱為『住法』。如果只是對於佛法受持、讀誦、為他人演說、思惟其中的意義，這稱為聞思。如果修習三摩地（Samadhi，禪定）的方便而不知滿足，這稱為修慧。三摩地的方便，指的是無間斷、殷重和沒有顛倒的方便。不知滿足，指的是不生起對禪定的滋味和執著，修習更上一層的奢摩他（Samatha，止）的方便。
因為什麼緣故，只有方廣（Vaipulya，廣大的經典）的一部分被稱為菩薩波羅蜜多藏（Bodhisattva Paramita Pitaka，菩薩的波羅蜜多法藏）？ 因為在這一部分中，廣泛地宣說了一切波羅蜜多（Paramita，到彼岸）的數目、相狀、次第、解釋詞義、修習方法、差別、總攝、所對治的煩惱、功德以及相互之間的抉擇的緣故。
因為什麼緣故，方廣的一部分被稱為廣大甚深？ 因為一切種智（Sarvajnana，佛陀的智慧）的自性廣大甚深的緣故。
因為什麼緣故，一部分眾生對於方廣的廣大甚深不生起殊勝的理解，反而心懷怖畏？ 因為遠離法性的緣故，沒有種植善根的緣故，被惡友所攝持的緣故。
因為什麼緣故，一部分眾生對於方廣的廣大甚深雖然生起殊勝的理解
【English Translation】 English version: The Bodhisattva, in meditative concentration, observes all phenomena as manifestations of the mind. When conceptualizations and thoughts about external objects are extinguished, upon careful observation, only one's own thoughts are seen. Dwelling in the mind in this way, one knows that the object of grasping does not truly exist. Subsequently, the grasper (the mind) is also seen as non-existent, and ultimately, there is no attainment through contact.
What is 'reliance'? It is called 'transformation of reliance' (轉依). Because of abandoning all coarse burdens and attaining pure transformation, it is called 'transformation of reliance'. Among all dharmas, what is 'skill in dharma'? It is called so because of extensive learning. What is 'skill in meaning'? It is called so because of being skilled in understanding the characteristics in the Abhidharma (阿毗達磨, collection of philosophical treatises) and Vinaya (毗奈耶, monastic discipline).
What is 'skill in language'? It is called so because of being skilled in understanding the explanation of words and phrases. What is 'skill in terminology'? It is called so because of being able to skillfully understand worldly terms such as 'I' and 'mine', without deep attachment, and speaking in accordance with convention. What is 'skill in understanding the hidden meaning of the past and future'? It is called so because of being able to skillfully understand receiving in the past and liberation in the future.
Among all dharmas, what is 'abiding in dharma'? If one cannot attain wisdom through cultivation (修慧), but only diligently practices learning and contemplation (聞思), it is not called 'abiding in dharma'. If one cannot attain learning and contemplation, but only diligently practices wisdom through cultivation, it is also not called 'abiding in dharma'. If one can attain both of these means and abide in them, then it is called 'abiding in dharma'. If one only upholds, recites, explains to others, and contemplates the meaning of the Dharma, this is called learning and contemplation. If one practices the means of Samadhi (三摩地, meditative concentration) without knowing contentment, this is called wisdom through cultivation. The means of Samadhi refer to uninterrupted, earnest, and non-inverted means. Not knowing contentment refers to not generating attachment to the taste of meditation and practicing higher levels of Samatha (奢摩他, calming the mind).
For what reason is only a portion of the Vaipulya (方廣, extensive scriptures) called the Bodhisattva Paramita Pitaka (菩薩波羅蜜多藏, treasury of Bodhisattva perfections)? Because in this portion, all the Paramitas (波羅蜜多, perfections) are extensively explained in terms of their number, characteristics, sequence, explanation of terms, methods of practice, distinctions, summary, afflictions to be overcome, merits, and mutual discernment.
For what reason is a portion of the Vaipulya called vast and profound? Because the nature of the Sarvajnana (一切種智, Buddha's omniscience) is vast and profound.
For what reason do some beings not generate superior understanding in the vastness and profundity of the Vaipulya, but instead harbor fear? Because they are far from the nature of Dharma, have not planted roots of virtue, and are influenced by bad friends.
For what reason do some beings generate superior understanding in the vastness and profundity of the Vaipulya
而不出離。由深安住自見取故。常堅執著如言義故。依此密意薄伽梵于大法鏡經中說如是言。若諸菩薩隨言取義。不如正理思擇法故。便生二十八不正見。何等名為二十八不正見。謂相見。損減施設見。損減分別見。損減真實見。攝受見。轉變見。無罪見。出離見。輕毀見。憤發見。顛倒見。出生見。不立宗見。矯亂見。敬事見。堅固愚癡見。根本見。于見無見見。舍方便見。不出離見。障增益見。生非福見。無功果見。受辱見。誹謗見。不可與言見。廣大見。增上慢見。
如方廣分說。一切諸法皆無自性。依何密意說。謂無自然性故。無自體性故。無住自體故。無如愚夫所取相性故。複次于遍計所執自性。由相無性故。于依他起自性。由生無性故。于圓成實自性。由勝義無性故。
又于彼說言。一切諸法無生無滅。本來寂靜自性涅槃。依何密意說。如無自性無生亦爾。如無生無滅亦爾。如無生無滅本來寂靜亦爾。如本來寂靜自性涅槃亦爾。
複次有四種意趣。由此意趣故方廣分中一切如來所有意趣應隨決了。何等為四。一平等意趣。二別時意趣。三別義意趣。四補特伽羅意樂意趣。複次有四種秘密。由此秘密故於方廣分中一切如來所有秘密應隨決了。何等為四。一令入秘密。二相秘密。三對治秘
密。四轉變秘密。
複次方廣分中於法三摩地善巧菩薩相。云何可知。謂由五種因故。一剎那剎那消除一切粗重所依。二出離種種想得樂法樂。三了知無量無分別相。四順清凈分無分別相恒現在前。五能攝受轉上轉勝。圓滿成就佛法身因。
聲聞藏法菩薩藏法等。從如來法身所流。何因緣故以香鬘等供養恭敬菩薩藏法。便生廣大無邊福聚。非聲聞藏法。以菩薩藏法是一切眾生利益安樂所依處故。能建大義故。無上無量大功德聚所生處故。
大乘阿毗達磨集論抉擇分中得品第三之一
云何得抉擇。略說有二種。一建立補特伽羅故。二建立現觀故。
云何建立補特伽羅。略有七種。謂病行差別故。出離差別故。任持差別故。方便差別故。果差別故。界差別故。修行差別故。應知建立補特伽羅。
云何病行差別。此有七種。謂貪行瞋行癡行慢行尋思行等分別薄塵行。補特伽羅差別故。
云何出離差別。此有三種。謂聲聞乘獨覺乘大乘。補特伽羅差別故。
云何任持差別。此有三種。謂未具資糧。已具未具資糧。已具資糧。補特伽羅差別故。
云何方便差別。此有二種。謂隨信行隨法行。補特伽羅差別故。
云何果差別。此有二十七種。謂信勝解見至身證。慧
【現代漢語翻譯】 現代漢語譯本：密。四轉變秘密。
複次，《方廣分》中，於法三摩地善巧菩薩的相是什麼？如何可知？由五種原因：一、剎那剎那消除一切粗重所依；二、出離種種想，獲得樂法樂；三、了知無量無分別相；四、順清凈分，無分別相恒常現在前；五、能攝受轉上轉勝，圓滿成就佛法身因。
聲聞藏法、菩薩藏法等，從如來法身所流出。為什麼用香鬘等供養恭敬菩薩藏法，便能產生廣大無邊的福聚，而不是聲聞藏法？因為菩薩藏法是一切眾生利益安樂的所依處，能夠建立大義，是無上無量大功德聚的產生之處。
《大乘阿毗達磨集論》抉擇分中，得品第三之一
如何抉擇『得』（Prapti）？簡略地說有兩種：一、建立補特伽羅（Pudgala，人）故；二、建立現觀故。
如何建立補特伽羅（Pudgala，人）？簡略地說有七種：病行差別故，出離差別故，任持差別故，方便差別故，果差別故，界差別故，修行差別故。應當知道建立補特伽羅（Pudgala，人）。
什麼是病行差別？有七種：貪行、瞋行、癡行、慢行、尋思行等，分別薄塵行。這是補特伽羅（Pudgala，人）的差別。
什麼是出離差別？有三種：聲聞乘、獨覺乘、大乘。這是補特伽羅（Pudgala，人）的差別。
什麼是任持差別？有三種：未具資糧、已具未具資糧、已具資糧。這是補特伽羅（Pudgala，人）的差別。
什麼是方便差別？有兩種：隨信行、隨法行。這是補特伽羅（Pudgala，人）的差別。
什麼是果差別？有二十七種：信勝解、見至、身證、慧
【English Translation】 English version: Secret. The secret of the four transformations.
Furthermore, in the 'Vast Division', what are the characteristics of a Bodhisattva who is skilled in the Dharma Samadhi? How can it be known? It is due to five reasons: 1. Moment by moment, it eliminates all that is based on coarseness and heaviness. 2. It departs from various thoughts and obtains the bliss of Dharma. 3. It understands the immeasurable and non-discriminating aspects. 4. In accordance with the pure aspect, the non-discriminating aspect is constantly present. 5. It can gather and receive, transforming upwards and becoming more excellent, perfectly accomplishing the cause of the Buddha Dharma body.
The Sravaka Pitaka Dharma, the Bodhisattva Pitaka Dharma, etc., flow from the Dharmakaya (Dharma body) of the Tathagata (Thus Come One). Why is it that offering and revering the Bodhisattva Pitaka Dharma with incense garlands, etc., generates vast and boundless accumulations of merit, but not the Sravaka Pitaka Dharma? Because the Bodhisattva Pitaka Dharma is the basis for the benefit and happiness of all sentient beings, it can establish great meaning, and it is the place where the supreme, immeasurable, and great accumulations of merit are produced.
《Mahayana Abhidharma Samuccaya》 Determination Section, Attainment Chapter, Third of One
How is 'attainment' (Prapti) determined? Briefly speaking, there are two types: 1. Establishing the Pudgala (person); 2. Establishing Abhisamaya (direct realization).
How is the Pudgala (person) established? Briefly speaking, there are seven types: due to differences in disease-conduct, due to differences in renunciation, due to differences in maintenance, due to differences in means, due to differences in results, due to differences in realms, and due to differences in practice. It should be known that the Pudgala (person) is established.
What are the differences in disease-conduct? There are seven types: greedy conduct, angry conduct, ignorant conduct, arrogant conduct, speculative conduct, etc., discriminating thin-dust conduct. These are the differences in Pudgala (person).
What are the differences in renunciation? There are three types: Sravaka Vehicle, Pratyekabuddha Vehicle, and Mahayana Vehicle. These are the differences in Pudgala (person).
What are the differences in maintenance? There are three types: not yet possessing resources, already possessing but not yet possessing resources, and already possessing resources. These are the differences in Pudgala (person).
What are the differences in means? There are two types: follower of faith and follower of Dharma. These are the differences in Pudgala (person).
What are the differences in results? There are twenty-seven types: faith-understanding, vision-attainment, body-witness, wisdom
解脫俱分解脫。預流向預流果。一來向一來果。不還向不還果。阿羅漢向阿羅漢果。極七返有。家家一間。中般涅槃。生般涅槃。無行般涅槃。有行般涅槃。上流。退法阿羅漢。思法阿羅漢。護法阿羅漢。住不動阿羅漢。堪達阿羅漢。不動法阿羅漢。補特伽羅差別故。云何界差別。謂欲界異生有學無學。如欲界有三色無色界亦爾又有欲色界菩薩。又有欲界獨覺及不可思議如來。補特伽羅差別故。
云何修行差別。略有五種。一勝解行菩薩。二增上意樂行菩薩。三有相行菩薩。四無相行菩薩。五無功用行菩薩。補特伽羅差別故。
何等貪行補特伽羅。謂有猛利長時貪慾。如是瞋行癡行慢行。及尋思行補特伽羅。皆有猛利長時差別。何等等分行補特伽羅。謂住自性位煩惱。何等薄塵行補特伽羅。謂住自性位微薄煩惱。
何等聲聞乘補特伽羅。謂住聲聞法性。若定若不定性是鈍根。自求解脫髮弘正愿。修厭離貪解脫意樂。以聲聞藏為所緣境。精進修行法隨法行得盡苦際。何等獨覺乘補特伽羅。謂住獨覺法性。若定若不定性是中根自求解脫髮弘正愿。修厭離貪解脫意樂。及修獨證菩提意樂。即聲聞藏為所緣境。精進修行法隨法行。或先未起順抉擇分。或先已起順抉擇分。或先未得果。或先已得果出無佛世。
【現代漢語翻譯】 現代漢語譯本 解脫與俱分解脫（兩種解脫的型別）。須陀洹向（Srota-apanna，預流向）與須陀洹果（Srota-phala，預流果）。斯陀含向（Sakrdagamin，一來向）與斯陀含果（Sakrdagami-phala，一來果）。阿那含向（Anagamin，不還向）與阿那含果（Anagami-phala，不還果）。阿羅漢向（Arhat，阿羅漢向）與阿羅漢果（Arhat-phala，阿羅漢果）。極七返有（最多經歷七次生死）。家家一間（在各個家庭中只間隔一次投生）。中般涅槃（Antara-parinirvana，中途入滅）。生般涅槃（Upapaduka-parinirvana，轉生后立即入滅）。無行般涅槃（Asamskara-parinirvana，無需努力即入滅）。有行般涅槃（Sasamskara-parinirvana，需要努力才能入滅）。上流（Urdhvamsrotas，向上流）。退法阿羅漢（Parihanadharma Arhat，可能退轉的阿羅漢）。思法阿羅漢（Manodharma Arhat，通過思維保持的阿羅漢）。護法阿羅漢（Anuraksanadharma Arhat，通過守護保持的阿羅漢）。住不動阿羅漢（Sthitakampya Arhat，安住不動的阿羅漢）。堪達阿羅漢（Pratyaveksanadharma Arhat，通過觀察保持的阿羅漢）。不動法阿羅漢（Acaladharma Arhat，不會退轉的阿羅漢）。這些都是由於補特伽羅（Pudgala，人）的差別。 什麼是界（Dhatu，界）的差別？指的是欲界（Kama-dhatu，欲界）的異生（Prthag-jana，凡夫）、有學（Saiksa，有待學習者）和無學（Asaiksa，無需學習者）。如同欲界有這三種，色無色界（Rupa-dhatu and Arupa-dhatu，色界和無色界）也是如此。此外，還有欲界菩薩（Bodhisattva，菩薩）。還有欲界獨覺（Pratyekabuddha，獨覺）以及不可思議的如來（Tathagata，如來）。這些都是由於補特伽羅（Pudgala，人）的差別。 什麼是修行（Pratipad，修行）的差別？ 略有五種：一、勝解行菩薩（Adhimukti-caryā Bodhisattva，通過勝解修行的菩薩）。二、增上意樂行菩薩（Adhyāśaya-caryā Bodhisattva，通過增上意樂修行的菩薩）。三、有相行菩薩（Salaksana-caryā Bodhisattva，通過有相修行的菩薩）。四、無相行菩薩（Nirlaksana-caryā Bodhisattva，通過無相修行的菩薩）。五、無功用行菩薩（Anabhoga-caryā Bodhisattva，通過無功用修行的菩薩）。這些都是由於補特伽羅（Pudgala，人）的差別。 什麼是貪行補特伽羅（Raga-carita Pudgala，貪行者）？指的是具有強烈且長時貪慾的人。同樣，瞋行（Dvesa-carita，嗔行）、癡行（Moha-carita，癡行）、慢行（Mana-carita，慢行）以及尋思行（Vitarka-carita，尋思行）補特伽羅，也都有強烈且長時的差別。什麼是等分行補特伽羅（Samam-carita Pudgala，等分行者）？指的是安住于自性位煩惱的人。什麼是薄塵行補特伽羅（Tanuraja-carita Pudgala，薄塵行者）？指的是安住于自性位微薄煩惱的人。 什麼是聲聞乘補特伽羅（Sravaka-yana Pudgala，聲聞乘者）？指的是安住于聲聞法性（Sravaka-dharma，聲聞法），無論是定性還是不定性，都是鈍根（Mrdu-indriya，鈍根），自己尋求解脫，發起弘正愿，修厭離貪解脫意樂，以聲聞藏（Sravaka-pitaka，聲聞藏）為所緣境，精進修行法隨法行，從而達到苦的止息。什麼是獨覺乘補特伽羅（Pratyekabuddha-yana Pudgala，獨覺乘者）？指的是安住于獨覺法性（Pratyekabuddha-dharma，獨覺法），無論是定性還是不定性，都是中根（Madhya-indriya，中根），自己尋求解脫，發起弘正愿，修厭離貪解脫意樂，以及修獨證菩提意樂，以聲聞藏（Sravaka-pitaka，聲聞藏）為所緣境，精進修行法隨法行，或者先前未生起順抉擇分（Anulomika-ksanti，順抉擇分），或者先前已生起順抉擇分，或者先前未得果，或者先前已得果，出現在沒有佛的時代。
【English Translation】 English version Liberation and simultaneous liberation (two types of liberation). Stream-enterer path (Srota-apanna-marga) and stream-enterer fruit (Srota-phala). Once-returner path (Sakrdagamin-marga) and once-returner fruit (Sakrdagami-phala). Non-returner path (Anagamin-marga) and non-returner fruit (Anagami-phala). Arhat path (Arhat-marga) and Arhat fruit (Arhat-phala). Maximum of seven rebirths (Ekabijin). Interval of one family (Kulamkula). Intermediate parinirvana (Antara-parinirvana). Rebirth parinirvana (Upapaduka-parinirvana). Effortless parinirvana (Asamskara-parinirvana). Effortful parinirvana (Sasamskara-parinirvana). Upward stream (Urdhvamsrotas). Arhat who can fall away (Parihanadharma Arhat). Arhat who maintains through thought (Manodharma Arhat). Arhat who maintains through protection (Anuraksanadharma Arhat). Arhat who abides unshakeably (Sthitakampya Arhat). Arhat who maintains through examination (Pratyaveksanadharma Arhat). Arhat of irreversible Dharma (Acaladharma Arhat). These are due to the differences in individuals (Pudgala). What are the differences in realms (Dhatu)? They refer to ordinary beings (Prthag-jana), learners (Saiksa), and non-learners (Asaiksa) in the desire realm (Kama-dhatu). Just as there are these three in the desire realm, so it is in the form and formless realms (Rupa-dhatu and Arupa-dhatu). Furthermore, there are Bodhisattvas (Bodhisattva) in the desire realm. There are also solitary Buddhas (Pratyekabuddha) in the desire realm and the inconceivable Tathagatas (Tathagata). These are due to the differences in individuals (Pudgala). What are the differences in practice (Pratipad)? There are roughly five types: 1. Bodhisattvas who practice through conviction (Adhimukti-caryā Bodhisattva). 2. Bodhisattvas who practice through heightened intention (Adhyāśaya-caryā Bodhisattva). 3. Bodhisattvas who practice with characteristics (Salaksana-caryā Bodhisattva). 4. Bodhisattvas who practice without characteristics (Nirlaksana-caryā Bodhisattva). 5. Bodhisattvas who practice without effort (Anabhoga-caryā Bodhisattva). These are due to the differences in individuals (Pudgala). What is a greed-practicing individual (Raga-carita Pudgala)? It refers to someone with intense and prolonged greed. Similarly, individuals practicing hatred (Dvesa-carita), delusion (Moha-carita), pride (Mana-carita), and discursive thinking (Vitarka-carita) also have intense and prolonged differences. What is an individual practicing with equal parts (Samam-carita Pudgala)? It refers to someone who abides in afflictions in their natural state. What is an individual practicing with thin dust (Tanuraja-carita Pudgala)? It refers to someone who abides in subtle afflictions in their natural state. What is a Hearer-vehicle individual (Sravaka-yana Pudgala)? It refers to someone who abides in the nature of the Hearer's Dharma (Sravaka-dharma), whether of fixed or unfixed nature, who is of dull faculties (Mrdu-indriya), seeks liberation for themselves, makes great vows, cultivates the intention to renounce greed and attain liberation, takes the Hearer's Canon (Sravaka-pitaka) as their object of focus, diligently practices the Dharma in accordance with the Dharma, and thus attains the cessation of suffering. What is a Solitary Buddha-vehicle individual (Pratyekabuddha-yana Pudgala)? It refers to someone who abides in the nature of the Solitary Buddha's Dharma (Pratyekabuddha-dharma), whether of fixed or unfixed nature, who is of middling faculties (Madhya-indriya), seeks liberation for themselves, makes great vows, cultivates the intention to renounce greed and attain liberation, and cultivates the intention to realize enlightenment alone, takes the Hearer's Canon (Sravaka-pitaka) as their object of focus, diligently practices the Dharma in accordance with the Dharma, and either has not previously arisen in accordance with the qualities leading to a definite result (Anulomika-ksanti), or has previously arisen in accordance with the qualities leading to a definite result, or has not previously attained the fruit, or has previously attained the fruit, and appears in a world without a Buddha.
唯內思惟聖道現前。或如麟角獨住。或復獨勝部行得盡苦際。何等大乘補特伽羅。謂住菩薩法性。若定若不定性是利根。為求解脫一切有情。發弘正愿修無住處涅槃意樂。以菩薩藏為所緣境。精進修行法隨法行。成熟眾生修凈佛土。得受大記證成無上正等菩提。
何等未具資糧補特伽羅。謂緣諦增上法為境。發起軟品清信勝解。成就軟品順解脫分未定生時。何等已具未具資糧補特伽羅。謂緣諦增上法為境。發起中品清信勝解。成就中品順解脫分已定生時。何等已具資糧補特伽羅。謂緣諦增上法為境。發起上品清信勝解。成就上品順解脫分即此生時。
又未具資糧者。謂緣諦增上法為境。于諸諦中。成就下品諦察法忍。成就下品順抉擇分未定生時。已具未具資糧者。謂緣諦增上法為境于諸諦中。成就中品諦察法忍成就中品。順抉擇分已定生時。已具資糧者。謂緣諦增上法為境。于諸諦中。成就上品諦察法忍。成就上品順抉擇分即此生時。
此中三品順抉擇分者。謂除世第一法。由此世第一法性唯一剎那必不相續。即此生時定入現觀非前位故。從下中品順解脫分。順抉擇分有可退義。此唯退現行非退習氣。已依涅槃先起善根者。不復新發起故。何等隨信行補特伽羅謂資糧已具性是鈍根。隨順他教修諦現
【現代漢語翻譯】 現代漢語譯本：唯有內心思索聖道才能使其顯現於眼前。或者像麒麟一樣獨自修行，或者通過殊勝的修行方式證得脫離痛苦的境界。什麼樣的人可以被稱為大乘補特伽羅（Pudgalas，人）呢？就是那些安住于菩薩法性（Bodhisattva-dharmata，菩薩的法性），具有或者不具有決定性的利根之人。爲了求解脫一切有情（sentient beings，有情眾生），發起廣大的誓願，修習不住于任何地方的涅槃（Nirvana，寂滅）意樂，以菩薩藏（Bodhisattva Pitaka，菩薩的教法）為所緣境，精進地修行，使自己的行為符合佛法，成熟眾生，修凈佛土（Buddha-kshetra，佛的凈土），得到佛的授記，最終證成無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 什麼樣的人可以被稱為未具資糧的補特伽羅呢？就是那些以四聖諦（Arya-satya，四聖諦）的增上法為所緣境，發起下品清凈的信心和殊勝的理解，成就下品順解脫分，並且還沒有確定是否會證悟的人。什麼樣的人可以被稱為已具未具資糧的補特伽羅呢？就是那些以四聖諦的增上法為所緣境，發起中品清凈的信心和殊勝的理解，成就中品順解脫分，並且已經確定會證悟的人。什麼樣的人可以被稱為已具資糧的補特伽羅呢？就是那些以四聖諦的增上法為所緣境，發起上品清凈的信心和殊勝的理解，成就上品順解脫分，並且在此生就能證悟的人。 還有一種未具資糧的人，就是那些以四聖諦的增上法為所緣境，在四聖諦中，成就下品諦察法忍，成就下品順抉擇分，並且還沒有確定是否會證悟的人。已具未具資糧的人，就是那些以四聖諦的增上法為所緣境，在四聖諦中，成就中品諦察法忍，成就中品順抉擇分，並且已經確定會證悟的人。已具資糧的人，就是那些以四聖諦的增上法為所緣境，在四聖諦中，成就上品諦察法忍，成就上品順抉擇分，並且在此生就能證悟的人。 這裡所說的三種順抉擇分，是指不包括世第一法（Laukika-agradharma，世間第一法）的情況。因為世第一法的性質是唯一的剎那，必定不會相續，並且在此生必定會進入現觀，而不是之前的階段。從下品和中品的順解脫分到順抉擇分，有可能退轉。這種退轉只是退出現行的狀態，而不是退轉習氣。已經依靠涅槃（Nirvana，寂滅）先發起善根的人，不會再重新發起（退轉）。什麼樣的人可以被稱為隨信行補特伽羅呢？就是那些資糧已經具足，但是根器比較遲鈍，隨順他人的教導來修習四聖諦的人。
【English Translation】 English version: Only by contemplating the sacred path within can it manifest before one's eyes. Some live alone like a rhinoceros, while others attain the end of suffering through the practice of the '獨勝部' (a specific school of Buddhism, literally 'unique victor sect'). What kind of person is called a '大乘補特伽羅' (Mahayana Pudgala, a person on the Mahayana path)? It refers to those who abide in the '菩薩法性' (Bodhisattva-dharmata, the nature of a Bodhisattva), whether their nature is definite or indefinite, and who possess sharp faculties. With the intention to liberate all '有情' (sentient beings), they generate vast vows, cultivate the intention of '無住處涅槃' (non-abiding Nirvana), take the '菩薩藏' (Bodhisattva Pitaka, the collection of Bodhisattva teachings) as their object of focus, diligently practice, act in accordance with the Dharma, mature beings, purify '佛土' (Buddha-kshetra, Buddha-field), receive predictions, and ultimately attain '無上正等菩提' (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). What kind of person is called a '未具資糧補特伽羅' (Pudgala who has not accumulated the necessary resources)? It refers to those who take the '增上法' (superior Dharma) of the '四聖諦' (Arya-satya, Four Noble Truths) as their object, generate inferior pure faith and superior understanding, achieve inferior '順解脫分' (qualities conducive to liberation), and whose birth is not yet determined. What kind of person is called a '已具未具資糧補特伽羅' (Pudgala who has both accumulated and not accumulated the necessary resources)? It refers to those who take the '增上法' (superior Dharma) of the '四聖諦' (Arya-satya, Four Noble Truths) as their object, generate middling pure faith and superior understanding, achieve middling '順解脫分' (qualities conducive to liberation), and whose birth is already determined. What kind of person is called a '已具資糧補特伽羅' (Pudgala who has accumulated the necessary resources)? It refers to those who take the '增上法' (superior Dharma) of the '四聖諦' (Arya-satya, Four Noble Truths) as their object, generate superior pure faith and superior understanding, achieve superior '順解脫分' (qualities conducive to liberation), and who will attain enlightenment in this very life. Furthermore, a '未具資糧者' (one who has not accumulated the necessary resources) is one who takes the '增上法' (superior Dharma) of the '四聖諦' (Arya-satya, Four Noble Truths) as their object, and in the '四聖諦' (Arya-satya, Four Noble Truths), achieves inferior '諦察法忍' (acceptance of the Dharma through discernment), achieves inferior '順抉擇分' (qualities conducive to definite understanding), and whose birth is not yet determined. A '已具未具資糧者' (one who has both accumulated and not accumulated the necessary resources) is one who takes the '增上法' (superior Dharma) of the '四聖諦' (Arya-satya, Four Noble Truths) as their object, and in the '四聖諦' (Arya-satya, Four Noble Truths), achieves middling '諦察法忍' (acceptance of the Dharma through discernment), achieves middling '順抉擇分' (qualities conducive to definite understanding), and whose birth is already determined. A '已具資糧者' (one who has accumulated the necessary resources) is one who takes the '增上法' (superior Dharma) of the '四聖諦' (Arya-satya, Four Noble Truths) as their object, and in the '四聖諦' (Arya-satya, Four Noble Truths), achieves superior '諦察法忍' (acceptance of the Dharma through discernment), achieves superior '順抉擇分' (qualities conducive to definite understanding), and who will attain enlightenment in this very life. Among these three types of '順抉擇分' (qualities conducive to definite understanding), it excludes '世第一法' (Laukika-agradharma, the highest mundane Dharma). This is because the nature of '世第一法' (Laukika-agradharma, the highest mundane Dharma) is only a single moment and will definitely not continue, and in this very life, one will definitely enter direct perception, not a previous stage. From inferior and middling '順解脫分' (qualities conducive to liberation) to '順抉擇分' (qualities conducive to definite understanding), there is the possibility of regression. This regression only regresses from the current state, not from the habitual tendencies. Those who have already generated good roots based on '涅槃' (Nirvana, cessation) will not generate new ones (regress). What kind of person is called a '隨信行補特伽羅' (Pudgala who follows faith)? It refers to those whose resources are already complete, but whose faculties are dull, and who cultivate the '四聖諦' (Arya-satya, Four Noble Truths) by following the teachings of others.
觀。何等隨法行補特伽羅。謂資糧已具性是利根。自然隨順諦增上法修諦現觀。
何等信勝解補特伽羅。謂隨信行已至果位。
何等見至補特伽羅。謂隨法行已至果位。
何等身證補特伽羅。謂諸有學已具證得八解脫定。何等慧解脫補特伽羅。謂已盡諸漏而未具證八解脫定。何等俱分解脫補特伽羅。謂已盡諸漏及具證得八解脫定。
何等預流向補特伽羅。謂住順抉擇分位。及住見道十五心剎那位。何等預流果補特伽羅。謂住見道第十六心剎那位。即此見道。亦名趣入正性決定。亦名於法現觀。若於欲界未離欲者。后入正性決定位得預流果。若於欲界倍離欲者。后入正性決定位得一來果。若已離欲界欲者。后入正性決定位得不還果。若已永斷見道所斷一切煩惱得預流果。何故但言永斷三結得預流果。最勝攝故。何故最勝。以于解脫是不發趣因故。雖已發趣復為邪出離因故。及為不正出離因故。又此三結是迷所知境因故。迷見因故。迷對治因故。何等一來向補特伽羅。謂于修道中已斷欲界五品煩惱安住彼道。何等一來果補特伽羅。謂于修道中已斷欲界第六品煩惱安住彼道。何等不還向補特伽羅。謂于修道中已斷欲界第七第八品煩惱安住彼道。何等不還果補特伽羅。謂于修道中已斷欲界第九品煩惱
【現代漢語翻譯】 現代漢語譯本 觀。什麼是隨法行補特伽羅（Pudgalas，人）？是指已經具備資糧，根性是聰利的，自然而然地隨順諦增上法，修習諦現觀的人。 什麼是信勝解補特伽羅？是指隨信行已經達到果位的人。 什麼是見至補特伽羅？是指隨法行已經達到果位的人。 什麼是身證補特伽羅？是指那些有學之人，已經完全證得了八解脫定的人。什麼是慧解脫補特伽羅？是指已經斷盡了所有煩惱，但還沒有完全證得八解脫定的人。什麼是俱分解脫補特伽羅？是指已經斷盡了所有煩惱，並且完全證得了八解脫定的人。 什麼是預流向補特伽羅？是指安住在順抉擇分位，以及安住在見道十五心剎那（ksana，瞬間）位的人。什麼是預流果補特伽羅？是指安住在見道第十六心剎那位的人。這見道，也叫做趣入正性決定，也叫做於法現觀。如果在欲界還沒有斷離慾望的人，之後進入正性決定位，就能得到預流果。如果在欲界更加斷離慾望的人，之後進入正性決定位，就能得到一來果。如果已經斷離欲界慾望的人，之後進入正性決定位，就能得到不還果。如果已經永遠斷除了見道所斷的一切煩惱，就能得到預流果。為什麼只說永遠斷除了三結就能得到預流果？因為這是最殊勝的攝取。為什麼是最殊勝的？因為它對於解脫來說，不是發起趣向的原因。即使已經發起趣向，又會成為邪出離的原因，以及成為不正出離的原因。而且這三結是迷惑所知境的原因，迷惑見的原因，迷惑對治的原因。什麼是一來向補特伽羅？是指在修道中已經斷除了欲界五品煩惱，安住于那個道上的人。什麼是一來果補特伽羅？是指在修道中已經斷除了欲界第六品煩惱，安住于那個道上的人。什麼是不還向補特伽羅？是指在修道中已經斷除了欲界第七第八品煩惱，安住于那個道上的人。什麼是不還果補特伽羅？是指在修道中已經斷除了欲界第九品煩惱的人。
【English Translation】 English version Contemplation. What is a 'follower-of-the-doctrine' (Skt:隨法行, Suifa Xing) Pudgala (person)? It refers to someone who has accumulated the necessary resources, possesses sharp faculties, and naturally follows the path of truth, diligently cultivating the direct realization of truth. What is a 'faith-liberated' (Skt: 信勝解, Xin Shengjie) Pudgala? It refers to someone who, as a 'follower-of-faith' (Skt: 隨信行, Suixin Xing), has already attained the fruit stage. What is a 'vision-attained' (Skt: 見至, Jianzhi) Pudgala? It refers to someone who, as a 'follower-of-the-doctrine', has already attained the fruit stage. What is a 'body-witness' (Skt: 身證, Shenzheng) Pudgala? It refers to those who are still learning (Skt: 有學, Youxue) and have fully attained the eight liberations (Skt: 八解脫, Bajietuo) through meditative absorption. What is a 'wisdom-liberated' (Skt: 慧解脫, Huijietuo) Pudgala? It refers to someone who has exhausted all defilements (Skt: 諸漏, Zhulu) but has not fully attained the eight liberations through meditative absorption. What is a 'both-ways-liberated' (Skt: 俱分解脫, Jufenjietuo) Pudgala? It refers to someone who has exhausted all defilements and has fully attained the eight liberations through meditative absorption. What is a 'stream-enterer-on-the-way' (Skt: 預流向, Yuliuxiang) Pudgala? It refers to someone who dwells in the stage of conformity to the decisive factors, and who dwells in the fifteen moments (ksana) of the path of seeing (Skt: 見道, Jiandao). What is a 'stream-enterer-fruit' (Skt: 預流果, Yuliuguo) Pudgala? It refers to someone who dwells in the sixteenth moment of the path of seeing. This path of seeing is also called 'entering the certainty of rightness' and 'direct realization of the Dharma'. If someone in the desire realm (Skt: 欲界, Yujie) has not yet detached from desire, they can attain the fruit of stream-enterer after entering the stage of certainty of rightness. If someone in the desire realm has further detached from desire, they can attain the fruit of once-returner (Skt: 一來果, Yilaiguo) after entering the stage of certainty of rightness. If someone has already detached from desire in the desire realm, they can attain the fruit of non-returner (Skt: 不還果, Buhuanguo) after entering the stage of certainty of rightness. If someone has permanently severed all afflictions to be severed by the path of seeing, they attain the fruit of stream-enterer. Why is it only said that permanently severing the three fetters (Skt: 三結, Sanjie) leads to the fruit of stream-enterer? Because it is the most excellent inclusion. Why is it the most excellent? Because it is not a cause for initiating progress towards liberation. Even if progress has been initiated, it becomes a cause for wrong departure, and a cause for incorrect departure. Moreover, these three fetters are the cause of delusion regarding the knowable object, the cause of delusion regarding the view, and the cause of delusion regarding the antidote. What is a 'once-returner-on-the-way' Pudgala? It refers to someone who, in the path of cultivation (Skt: 修道, Xiudao), has already severed the first five grades of afflictions in the desire realm and abides in that path. What is a 'once-returner-fruit' Pudgala? It refers to someone who, in the path of cultivation, has already severed the sixth grade of afflictions in the desire realm and abides in that path. What is a 'non-returner-on-the-way' Pudgala? It refers to someone who, in the path of cultivation, has already severed the seventh and eighth grades of afflictions in the desire realm and abides in that path. What is a 'non-returner-fruit' Pudgala? It refers to someone who, in the path of cultivation, has already severed the ninth grade of afflictions in the desire realm.
安住彼道。若已永斷一切見道所斷煩惱。及已永斷欲界修道所斷一切煩惱。得不還果。何故但言。永斷五順下分結得不還果。最勝攝故。何故最勝。能為下趣地獄勝因故。何等阿羅漢向補特伽羅。謂已永斷有頂八品煩惱安住彼道。何等阿羅漢果補特伽羅。謂已永斷有頂第九品煩惱安住彼究竟道。若阿羅漢永斷三界一切煩惱。何故但言。永斷五順上分結得阿羅漢果。最勝攝故。何故最勝。是取上分因及不捨上分因故。
何等極七返有補特伽羅。謂即預流果。於人天生往來雜受。極至七返得盡苦際。何等家家補特伽羅謂即預流果。或於天上或於人中。從家至家得盡苦際。何等一間補特伽羅。謂即一來果。或於天上唯受一有得盡苦際。何等中般涅槃補特伽羅。謂生結已斷起結未斷。或中有才起即便聖道現前得盡苦際。或中有起已為趣生有才起思惟。即便聖道現前得盡苦際。或思惟已發趣生有。未到生有即便聖道現前得盡苦際。何等生般涅槃補特伽羅。謂二結俱未斷才生色界已。即便聖道現前得盡苦際。何等無行般涅槃。謂生彼已不由加行聖道現前得盡苦際。何等有行般涅槃補特伽羅。謂生彼已由加行力聖道現前得盡苦際。
何等上流補特伽羅。謂於色界地地中皆受生已。乃至最後入色究竟。于彼無漏聖道現前得
【現代漢語翻譯】 現代漢語譯本： 安住于彼道。如果已經永遠斷除一切見道所斷的煩惱，以及已經永遠斷除欲界修道所斷的一切煩惱，證得不還果（Anagami-phala）。為什麼只說，永遠斷除五順下分結（five lower fetters）才能證得不還果呢？因為是最殊勝的攝取。為什麼說最殊勝呢？因為能夠成為趨向下趣地獄的殊勝原因。什麼樣的阿羅漢向（Arhat-marga）補特伽羅（Pudgala，人）？是指已經永遠斷除有頂天（highest realm of existence）八品煩惱，安住于彼道的人。什麼樣的阿羅漢果（Arhat-phala）補特伽羅？是指已經永遠斷除有頂天第九品煩惱，安住于彼究竟道的人。如果阿羅漢永遠斷除三界一切煩惱，為什麼只說，永遠斷除五順上分結（five higher fetters）才能證得阿羅漢果呢？因為是最殊勝的攝取。為什麼說最殊勝呢？因為是取向上分的原因以及不捨棄向上分的原因。
什麼樣的極七返有（ekabija）補特伽羅？是指預流果（Srotapanna-phala），在人天之間往來雜受，最多七次往返就能證得苦的止息。什麼樣的家家（kulankula）補特伽羅？是指預流果，或者在天上或者在人間，從一家到另一家，就能證得苦的止息。什麼樣的一間（ekavici）補特伽羅？是指一來果（Sakrdagamin-phala），或者在天上只受一次有（bhava，存在）就能證得苦的止息。什麼樣的中般涅槃（antarakparinirvayin）補特伽羅？是指生結（bhava-samyojana）已經斷除，起結（upapatti-samyojana）尚未斷除，或者在中有的階段才生起，聖道（arya-marga）立刻現前，就能證得苦的止息。或者中有的階段已經生起，爲了趣向生有才生起思惟，聖道立刻現前，就能證得苦的止息。或者思惟已經生起，發趣生有，還未到達生有，聖道立刻現前，就能證得苦的止息。什麼樣的生般涅槃（upapadukaparinirvayin）補特伽羅？是指二結（指生結和起結）都未斷除，才生**（此處原文有誤，應為彼處）已經，聖道立刻現前，就能證得苦的止息。什麼樣的無行般涅槃（asamsakaraparinirvayin）？是指生於彼處后，不由加行（effort），聖道現前，就能證得苦的止息。什麼樣的有行般涅槃（sasamsakaraparinirvayin）補特伽羅？是指生於彼處后，由加行力，聖道現前，就能證得苦的止息。
什麼樣的上流（uddhamsrotas）補特伽羅？是指在**地（此處原文有誤，應為色）界地中都受生后，乃至最後進入色究竟天（Akanistha），在那裡無漏聖道（anāsrava-mārga）現前，就能證得。
【English Translation】 English version: Abiding in that path. If one has permanently severed all afflictions severed by the path of seeing, and has permanently severed all afflictions severed by the path of cultivation in the desire realm, attaining the fruit of non-returning (Anagami-phala), why is it only said that permanently severing the five lower fetters (five lower fetters) results in attaining the fruit of non-returning? Because of the most excellent inclusion. Why is it most excellent? Because it can be the excellent cause for going to lower realms and lower existences. What kind of Arhat-path (Arhat-marga) Pudgala (Pudgala, person) is there? It refers to one who has permanently severed the eight categories of afflictions in the peak of existence (highest realm of existence), abiding in that path. What kind of Arhat-fruit (Arhat-phala) Pudgala is there? It refers to one who has permanently severed the ninth category of afflictions in the peak of existence, abiding in that ultimate path. If an Arhat permanently severs all afflictions in the three realms, why is it only said that permanently severing the five higher fetters (five higher fetters) results in attaining the fruit of Arhatship? Because of the most excellent inclusion. Why is it most excellent? Because it is the cause of taking the higher part and the cause of not abandoning the higher part.
What kind of extremely seven-times-more (ekabija) Pudgala is there? It refers to the Stream-enterer (Srotapanna-phala), who experiences mixed rebirths in human and heavenly realms, and at most after seven rebirths attains the cessation of suffering. What kind of family-to-family (kulankula) Pudgala is there? It refers to the Stream-enterer, who either in the heavens or in the human realm, from one family to another, attains the cessation of suffering. What kind of once-returner (ekavici) Pudgala is there? It refers to the Once-returner (Sakrdagamin-phala), who either in the heavens experiences only one existence (bhava, existence) and attains the cessation of suffering. What kind of intermediate-extinguisher (antarakparinirvayin) Pudgala is there? It refers to one whose existence-fetter (bhava-samyojana) has been severed, but whose arising-fetter (upapatti-samyojana) has not been severed, or who, in the intermediate state, as soon as it arises, the noble path (arya-marga) immediately manifests and attains the cessation of suffering. Or, in the intermediate state, after it has arisen, in order to proceed to existence, thought arises, and the noble path immediately manifests and attains the cessation of suffering. Or, after thought has arisen, proceeding to existence, before reaching existence, the noble path immediately manifests and attains the cessation of suffering. What kind of birth-extinguisher (upapadukaparinirvayin) Pudgala is there? It refers to one whose two fetters (referring to existence-fetter and arising-fetter) have not been severed, and as soon as he is born there (corrected from the original text), the noble path immediately manifests and attains the cessation of suffering. What is effortless-extinguisher (asamsakaraparinirvayin)? It refers to one who, after being born there, without effort, the noble path manifests and attains the cessation of suffering. What kind of effortful-extinguisher (sasamsakaraparinirvayin) Pudgala is there? It refers to one who, after being born there, through the power of effort, the noble path manifests and attains the cessation of suffering.
What kind of upstream-goer (uddhamsrotas) Pudgala is there? It refers to one who, after being born in each of the form realm (corrected from the original text), up to the Akanistha heaven, there the unconditioned noble path (anāsrava-mārga) manifests and attains.
盡苦際。復有乃至往到有頂聖道現前得盡苦際。又雜修第四靜慮有五品差別。一下品修。二中品修。三上品修。四上勝品修。五上極品修。由此五品雜修第四靜慮故。如其次第生五凈居。
何等退法阿羅漢。謂鈍根性。若游散若不游散。若思惟若不思惟。皆可退失現法樂住。何等思法阿羅漢。謂鈍根性。若游散若不游散若不思惟。即可退失現法樂住。若思惟已能不退失。何等護法阿羅漢。謂鈍根性。若游散便可退失現法樂住。若不游散即能不退。何等住不動阿羅漢。謂鈍根性。若游散若不游散。皆能不退現法樂住。亦不能練根。何等堪達阿羅漢。謂鈍根性。若游散若不游散。皆能不退現法樂住。然堪能練根。何等不動法阿羅漢。謂利根性。若游散若不游散。皆能不退現法樂住。
何等欲界異生補特伽羅。謂于欲界若生若長不得聖法。何等欲界有學補特伽羅。謂于欲界若生若長。已得聖法猶有餘結。何等欲界無學補特伽羅。謂于欲界若生若長。已得聖法無有餘結。如欲界有三色無色亦爾。何等欲色界菩薩補特伽羅。謂與滅離無色界生靜慮相。應住靜慮樂而生欲界或生色界。何等欲界獨覺補特伽羅。謂無佛出世時生於欲界。自然證得獨覺菩提。
何等不可思議如來補特伽羅。謂且於欲界始從示現。安住
【現代漢語翻譯】 現代漢語譯本： 如何才能達到苦的盡頭？又有哪些人能夠通過修習直至到達有頂天（Bhava-agra，三界最高處）的聖道，從而證得苦的止息？此外，混合修習第四禪定（Dhyana，禪那）有五種品級的差別：下品修、中品修、上品修、上勝品修、上極品修。由於這五種品級的混合修習第四禪定的緣故，依次投生到五凈居天（Śuddhāvāsa，色界天中的最高五層）。 什麼是退法阿羅漢（Arhat，已證解脫者）？指的是根器遲鈍的人，無論他是否散亂，是否思惟，都可能退失現法樂住（diṭṭhadhammasukhavihāra，即于現世體驗到的禪定之樂）。什麼是思法阿羅漢？指的是根器遲鈍的人，如果他散亂或不思惟，就可能退失現法樂住；如果他思惟，就能不退失。什麼是護法阿羅漢？指的是根器遲鈍的人，如果他散亂，就可能退失現法樂住；如果不散亂，就能不退失。什麼是住不動阿羅漢？指的是根器遲鈍的人，無論他是否散亂，都能不退失現法樂住，但也不能提升根器。什麼是堪達阿羅漢？指的是根器遲鈍的人，無論他是否散亂，都能不退失現法樂住，並且能夠提升根器。什麼是不動法阿羅漢？指的是根器敏銳的人，無論他是否散亂，都能不退失現法樂住。 什麼是欲界異生補特伽羅（Pudgala，人）？指的是在欲界出生和成長，但沒有獲得聖法的人。什麼是欲界有學補特伽羅？指的是在欲界出生和成長，已經獲得聖法，但還有煩惱殘餘的人。什麼是欲界無學補特伽羅？指的是在欲界出生和成長，已經獲得聖法，並且沒有煩惱殘餘的人。如同欲界有這三種人，色界和無色界也是如此。什麼是欲界菩薩補特伽羅？指的是與滅盡定（nirodha-samāpatti，一種高級禪定）分離，沒有生靜慮（arūpa-samāpatti，無色界禪定）的人，他們安住在靜慮之樂中，卻投生到欲界或界。什麼是欲界獨覺補特伽羅？指的是在沒有佛陀出世的時代，出生于欲界，自然證得獨覺菩提（Pratyekabuddha-bodhi，不依師自悟的智慧）的人。 什麼是不可思議的如來（Tathāgata，佛）補特伽羅？指的是暫且在欲界開始示現，安住于...
【English Translation】 English version: How does one reach the end of suffering? Furthermore, who are those who, by cultivating until they reach the holy path of Bhava-agra (the peak of existence), can attain the cessation of suffering? Moreover, the mixed cultivation of the fourth Dhyana (meditative absorption) has five grades of difference: inferior cultivation, intermediate cultivation, superior cultivation, superior-excellent cultivation, and superior-supreme cultivation. Due to these five grades of mixed cultivation of the fourth Dhyana, one is reborn in the five Śuddhāvāsa (Pure Abodes) accordingly. What is a 'Declining Arhat' (Arhat, one who has attained liberation)? It refers to someone with dull faculties who, whether wandering or not wandering, whether contemplating or not contemplating, can lose the blissful abiding in the present life (diṭṭhadhammasukhavihāra, the bliss of meditative absorption experienced in the present life). What is a 'Reflecting Arhat'? It refers to someone with dull faculties who, if wandering or not wandering, and not contemplating, can lose the blissful abiding in the present life; if contemplating, they can avoid losing it. What is a 'Protecting Arhat'? It refers to someone with dull faculties who, if wandering, can lose the blissful abiding in the present life; if not wandering, they can avoid losing it. What is a 'Maintaining Arhat'? It refers to someone with dull faculties who, whether wandering or not wandering, can avoid losing the blissful abiding in the present life, but also cannot refine their faculties. What is a 'Capable Arhat'? It refers to someone with dull faculties who, whether wandering or not wandering, can avoid losing the blissful abiding in the present life, and is capable of refining their faculties. What is a 'Non-declining Arhat'? It refers to someone with sharp faculties who, whether wandering or not wandering, can avoid losing the blissful abiding in the present life. What is an 'Ordinary Being of the Desire Realm' (Pudgala, person)? It refers to someone who is born and grows in the Desire Realm but has not attained the holy Dharma. What is a 'Learner of the Desire Realm'? It refers to someone who is born and grows in the Desire Realm, has already attained the holy Dharma, but still has remaining fetters. What is a 'Non-learner of the Desire Realm'? It refers to someone who is born and grows in the Desire Realm, has already attained the holy Dharma, and has no remaining fetters. Just as there are these three types of people in the Desire Realm, so too are there in the Form Realm and the Formless Realm. What is a 'Bodhisattva of the Desire Realm'? It refers to someone who is separated from Nirodha-samāpatti (cessation attainment), and does not have Arūpa-samāpatti (formless attainments), abiding in the bliss of Dhyana, but is reborn in the Desire Realm or the Form Realm. What is a 'Pratyekabuddha of the Desire Realm'? It refers to someone who, in an age when no Buddha appears, is born in the Desire Realm and naturally attains Pratyekabuddha-bodhi (solitary enlightenment). What is an 'Inconceivable Tathāgata' (Tathāgata, Buddha)? It refers to one who initially manifests in the Desire Realm, abiding in...
睹史多天妙寶宮殿。乃至示現大般涅槃。示現一切諸佛菩薩所行大行。何等勝解行菩薩補特伽羅。謂住勝解行地中成就菩薩下中上忍。何等增上意樂行菩薩補特伽羅。謂十地中所有菩薩。何等有相行菩薩補特伽羅。謂住極喜離垢發光焰慧極難勝現前地中所有菩薩。何等無相行菩薩補特伽羅。謂住遠行地中所有菩薩。何等無功用行菩薩補特伽羅。謂住不動善慧法雲地中所有菩薩。
複次如說預流果補特伽羅。此有二種。一漸出離。二頓出離。漸出離者。如前廣說。頓出離者。謂入諦現觀已。依止未至定發出世間道。頓斷三界一切煩惱。品品別斷唯立二果。謂預流果阿羅漢果如是補特伽羅多於現法或臨終時善辨聖旨。設不能辨由願力故。即以願力還生欲界。出無佛世成獨勝果。
大乘阿毗達磨集論卷第六 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
大乘阿毗達磨集論卷第七
無著菩薩造
三藏法師玄奘奉 詔譯
抉擇分中得品第三之二
云何建立現觀。略有十種。謂法現觀。義現觀。真現觀。后現觀。寶現觀。不行現觀。究竟現觀。聲聞現觀。獨覺現觀。菩薩現觀。
何等法現觀。謂于諸諦增上法中已得上品凈信勝解隨信而行。
何等義現
【現代漢語翻譯】 現代漢語譯本：
睹史多天（Tusita Heaven，知足天）妙寶宮殿，乃至示現大般涅槃（Parinirvana，完全的涅槃）。示現一切諸佛菩薩所行大行。何等是勝解行菩薩補特伽羅（Pudgala，人）？謂住勝解行地中成就菩薩下中上忍。何等是增上意樂行菩薩補特伽羅？謂十地中所有菩薩。何等是有相行菩薩補特伽羅？謂住極喜地（Pramudita，歡喜地）、離垢地（Vimala，無垢地）、發光地（Prabhakari，發光地）、焰慧地（Arcismati，焰慧地）、極難勝地（Sudurjaya，極難勝地）、現前地（Abhimukhi，現前地）中所有菩薩。何等是無相行菩薩補特伽羅？謂住遠行地（Duramgama，遠行地）中所有菩薩。何等是無功用行菩薩補特伽羅？謂住不動地（Acala，不動地）、善慧地（Sadhumati，善慧地）、法雲地（Dharmamegha，法雲地）中所有菩薩。
複次，如說預流果補特伽羅。此有二種：一、漸出離；二、頓出離。漸出離者，如前廣說。頓出離者，謂入諦現觀已，依止未至定發出世間道，頓斷三界一切煩惱。品品別斷唯立二果，謂預流果、阿羅漢果。如是補特伽羅多於現法或臨終時善辨聖旨。設不能辨，由願力故，即以願力還生欲界，出無佛世成獨勝果。
大乘阿毗達磨集論卷第六 大正藏第 31 冊 No. 1605 大乘阿毗達磨集論
大乘阿毗達磨集論卷第七
無著菩薩造
三藏法師玄奘奉 詔譯
抉擇分中得品第三之二
云何建立現觀？略有十種：謂法現觀、義現觀、真現觀、后現觀、寶現觀、不行現觀、究竟現觀、聲聞現觀、獨覺現觀、菩薩現觀。
何等是法現觀？謂于諸諦增上法中已得上品凈信勝解隨信而行。
何等是義現觀？
【English Translation】 English version:
Observing the wonderful jeweled palaces in Tusita Heaven (Tusita Heaven, the Heaven of Contentment), and even manifesting the Great Parinirvana (Parinirvana, the complete Nirvana). Manifesting all the great practices performed by all Buddhas and Bodhisattvas. What kind of being is a Bodhisattva Pudgala (Pudgala, person) who practices with conviction? It refers to those who dwell in the stage of practice with conviction and achieve the lower, middle, and upper levels of patience of a Bodhisattva. What kind of being is a Bodhisattva Pudgala who practices with heightened intention? It refers to all Bodhisattvas in the ten Bhumis (stages). What kind of being is a Bodhisattva Pudgala who practices with characteristics? It refers to all Bodhisattvas who dwell in the Pramudita Bhumi (Pramudita, Joyful Ground), Vimala Bhumi (Vimala, Stainless Ground), Prabhakari Bhumi (Prabhakari, Luminous Ground), Arcismati Bhumi (Arcismati, Radiant Ground), Sudurjaya Bhumi (Sudurjaya, Difficult to Conquer Ground), and Abhimukhi Bhumi (Abhimukhi, Face to Face Ground). What kind of being is a Bodhisattva Pudgala who practices without characteristics? It refers to all Bodhisattvas who dwell in the Duramgama Bhumi (Duramgama, Far-Reaching Ground). What kind of being is a Bodhisattva Pudgala who practices without effort? It refers to all Bodhisattvas who dwell in the Acala Bhumi (Acala, Immovable Ground), Sadhumati Bhumi (Sadhumati, Ground of Good Wisdom), and Dharmamegha Bhumi (Dharmamegha, Cloud of Dharma Ground).
Furthermore, as it is said, there are Srotapanna (Stream-enterer) Pudgalas. There are two types: gradual departure and sudden departure. The gradual departure has been extensively explained earlier. The sudden departure refers to those who, having entered the direct realization of the Truths, rely on the preliminary concentration (未至定) to generate the supramundane path, and suddenly sever all afflictions of the three realms. Severing each category separately, only two fruits are established: the Srotapanna fruit and the Arhat fruit. Such Pudgalas are often able to discern the holy teachings well in the present life or at the time of death. If they are unable to discern, due to the power of their vows, they will be reborn in the desire realm by the power of their vows, and emerge in a world without a Buddha to achieve the solitary victory fruit.
Mahayana Abhidharma Samuccaya, Volume 6 Tripitaka, Volume 31, No. 1605, Mahayana Abhidharma Samuccaya
Mahayana Abhidharma Samuccaya, Volume 7
Composed by Bodhisattva Asanga
Translated under Imperial Order by Tripitaka Master Xuanzang
Section on Determination, Chapter 3, Part 2: On Attainment
How is direct realization established? Briefly, there are ten types: direct realization of the Dharma, direct realization of the meaning, direct realization of the truth, subsequent direct realization, direct realization of the treasure, direct realization of non-practice, ultimate direct realization, direct realization of the Sravaka (Hearer), direct realization of the Pratyekabuddha (Solitary Buddha), and direct realization of the Bodhisattva.
What is direct realization of the Dharma? It refers to those who, in the supreme Dharma of the Truths, have already attained superior pure faith, conviction, and follow faith.
What is direct realization of the meaning?
觀。謂于諸諦增上法中已得上品諦察法忍。此忍居順抉擇分位。此由三種如理作意所顯發故。覆成三品。謂上軟上中上上。何等真現觀。謂已得見道十六心剎那位所有聖道。又見道中得現觀邊。安立諦世俗智不現在前。于修道位此世俗智方可現前。何等后現觀。謂一切修道。
何等寶現觀。謂于佛證凈。於法證凈。于僧證凈。何等不行現觀。謂已證得無作律儀。雖居學位而謂我今已盡那落迦。已盡傍生。已盡餓鬼。已盡顛墜惡趣。我不復造惡趣業感惡趣異熟。何等究竟現觀。如道諦中究竟道說。何等聲聞現觀。謂前所說七種現觀。從聞他音而證得故。名聲聞現觀。
何等獨覺現觀。謂前所說七種現觀。不由他音而證得故。名獨覺現觀。何等菩薩現觀。謂諸菩薩於前所說七現觀中。起修習忍而不作證。然于菩薩極喜地中。入諸菩薩正性決定。是名菩薩現觀。
聲聞現觀菩薩現觀有何差別。略說有十一種。謂境界差別。任持差別。通達差別。誓願差別。出離差別。攝受差別。建立差別。眷屬差別。勝生差別。生差別。果差別。
其果差別復有十種。謂轉依差別。功德圓滿差別。五相差別。三身差別。涅槃差別。證得和合智用差別。障清凈差別。和合作業差別。方便示現成等正覺入般涅槃差別。五
【現代漢語翻譯】 現代漢語譯本：什麼是勝觀（Vipaśyanā）？指的是在諸諦增上法中已經獲得上品諦察法忍（dṛṣṭi-dharma-kṣānti）。此忍位於順抉擇分位（anulomikī）。由於三種如理作意（yoniśo manaskāra）所顯發，又成為三品，即上軟、上中、上上。什麼是真現觀（satya-abhisamaya）？指的是已經獲得見道（darśana-mārga）十六心剎那位的所有聖道（ārya-mārga）。又在見道中獲得現觀邊，安立諦世俗智（saṃvṛti-satya-jñāna）不現在前，在修道位（bhāvanā-mārga）此世俗智才可現在前。什麼是后現觀（paścāt-abhisamaya）？指的是一切修道。 什麼是寶現觀（ratna-abhisamaya）？指的是對於佛（Buddha）的證凈（prasāda），對於法（Dharma）的證凈，對於僧（Saṃgha）的證凈。什麼是不行現觀（apratikrama-abhisamaya）？指的是已經證得無作律儀（asaṃvara-śīla），雖然處於學地（śaikṣa-bhūmi），卻認為我現在已經脫離那落迦（naraka，地獄），已經脫離傍生（tiryagyoni，畜生），已經脫離餓鬼（preta），已經脫離顛墜惡趣（vinipāta-durgati）。我不再造惡趣業，感受惡趣異熟果報。什麼是究竟現觀（niṣṭhā-abhisamaya）？如道諦（mārga-satya）中究竟道所說。什麼是聲聞現觀（śrāvaka-abhisamaya）？指的是前面所說的七種現觀，從聽聞他人音聲而證得，因此名為聲聞現觀。 什麼是獨覺現觀（pratyekabuddha-abhisamaya）？指的是前面所說的七種現觀，不由他人音聲而證得，因此名為獨覺現觀。什麼是菩薩現觀（bodhisattva-abhisamaya）？指的是諸菩薩在前述七現觀中，發起修習忍而不作證，然後在菩薩極喜地（pramuditā-bhūmi）中，進入諸菩薩正性決定（samyaktva-niyata），這名為菩薩現觀。 聲聞現觀與菩薩現觀有什麼差別？概括來說有十一種，即境界差別、任持差別、通達差別、誓願差別、出離差別、攝受差別、建立差別、眷屬差別、勝生差別、生差別、果差別。 其中的果差別又有十種，即轉依差別、功德圓滿差別、五相差別、三身差別、涅槃差別、證得和合智用差別、障清凈差別、和合作業差別、方便示現成等正覺入般涅槃差別。
【English Translation】 English version: What is Vipaśyanā (superior seeing)? It refers to having attained the highest-grade dṛṣṭi-dharma-kṣānti (acceptance of the law regarding vision of the truth) in the superior Dharma of the Truths (satya). This kṣānti (acceptance) resides in the anulomikī (conformity) stage. Because it is manifested by three types of yoniśo manaskāra (reasoned attention), it further becomes three grades: superior-soft, superior-medium, and superior-superior. What is satya-abhisamaya (true realization)? It refers to all the ārya-mārga (noble paths) possessed in the sixteen-mind-moment stage of darśana-mārga (path of seeing). Furthermore, in the path of seeing, at the edge of attaining realization, the saṃvṛti-satya-jñāna (conventional truth wisdom) of establishing the Truths does not manifest; this conventional truth wisdom can only manifest in the bhāvanā-mārga (path of cultivation). What is paścāt-abhisamaya (subsequent realization)? It refers to all the path of cultivation. What is ratna-abhisamaya (jewel realization)? It refers to prasāda (faith/confidence) in the Buddha (Buddha), prasāda in the Dharma (Dharma), and prasāda in the Saṃgha (Saṃgha). What is apratikrama-abhisamaya (non-regression realization)? It refers to having already attained asaṃvara-śīla (non-defilement morality), and although residing in the śaikṣa-bhūmi (stage of learning), thinking, 'I have now escaped naraka (hell), escaped tiryagyoni (animal realm), escaped preta (hungry ghost realm), and escaped vinipāta-durgati (fallen evil realms). I will no longer create evil realm karma and experience evil realm vipāka (result).』 What is niṣṭhā-abhisamaya (ultimate realization)? It is as described in the ultimate path within the mārga-satya (Truth of the Path). What is śrāvaka-abhisamaya (hearer realization)? It refers to the seven types of realization mentioned earlier, attained through hearing the voices of others, hence it is named śrāvaka-abhisamaya. What is pratyekabuddha-abhisamaya (solitary buddha realization)? It refers to the seven types of realization mentioned earlier, attained not through the voices of others, hence it is named pratyekabuddha-abhisamaya. What is bodhisattva-abhisamaya (bodhisattva realization)? It refers to bodhisattvas who, among the seven realizations mentioned earlier, initiate the practice of kṣānti (acceptance) without attaining proof, and then, in the pramuditā-bhūmi (Joyful Ground) of the bodhisattva, enter into the samyaktva-niyata (certainty of rightness) of all bodhisattvas; this is named bodhisattva-abhisamaya. What are the differences between śrāvaka-abhisamaya and bodhisattva-abhisamaya? In brief, there are eleven differences: differences in object, differences in support, differences in understanding, differences in vows, differences in renunciation, differences in reception, differences in establishment, differences in retinue, differences in superior birth, differences in birth, and differences in result. Among these differences in result, there are ten types: differences in transformation of the basis, differences in the perfection of merits, differences in the five aspects, differences in the three bodies, differences in nirvāṇa, differences in the attainment of combined wisdom and function, differences in the purification of obstacles, differences in combined activity, and differences in skillful means of demonstrating complete enlightenment and entering parinirvāṇa.
種拔濟差別。諸無量等最勝功德。何現觀攝后現觀究竟現觀。攝彼復云何。謂無量解脫勝處遍處無諍愿智無礙解神通相隨好清凈力無畏念住不護無忘失法永斷習氣大悲不共佛法一切種妙智。如是等功德諸契經中處處宣說。
無量者。謂四無量。云何慈。謂依止靜慮于諸有情與樂相應意樂住具足中。若定若慧及彼相應諸心心所。云何悲。謂依止靜慮于諸有情離苦意樂住具足中。若定若慧余如前說。云何喜。謂依止靜慮于諸有情不離樂意樂住具足中。若定若慧余如前說。云何舍。謂依止靜慮于諸有情利益意樂住具足中。若定若慧余如前說。解脫者。謂八解脫。云何有色觀諸色。謂依止靜慮于內未伏見者色想。或現安立見者色想。觀所見色住具足中。若定若慧及彼相應諸心心所。乃至為解脫變化障。云何內無色想觀外諸色。謂依止靜慮于已伏見者色想。或現安立見者無色想觀所見色住具足中若定若慧。余如前說。云何凈解脫身作證具足住。謂依止靜慮于內凈不凈諸色。已得展轉相待想展轉相入想展轉一味想故。于彼已得住具足中。若定若慧余如前說。乃至為解脫凈不凈。變化煩惱生起障。云何無邊空處解脫。謂于隨順解脫無邊空處住具足中。若定若慧余如前說。如無邊空處解脫。無邊識處。無所有處。非想非非想處解
【現代漢語翻譯】 現代漢語譯本 如何以現觀攝取種姓的拔濟差別，以及諸如無量等最殊勝的功德？何種現觀攝取后現觀和究竟現觀？又如何攝取它們呢？ 所謂無量、解脫、勝處、遍處、無諍、愿智、無礙解、神通、相隨好、清凈、力、無畏、念住、不護、無忘失法、永斷習氣、大悲、不共佛法、一切種妙智等等功德，在各種契經中處處都有宣說。
所謂『無量』，指的是四無量心。什麼是慈無量心？指的是依止靜慮，對於一切有情，以給予快樂的意樂安住，並且具足相應的禪定、智慧以及與它們相應的心和心所。什麼是悲無量心？指的是依止靜慮，對於一切有情，以使其脫離痛苦的意樂安住，並且具足相應的禪定、智慧，其餘與前述相同。什麼是喜無量心？指的是依止靜慮，對於一切有情，以不離快樂的意樂安住，並且具足相應的禪定、智慧，其餘與前述相同。什麼是舍無量心？指的是依止靜慮，對於一切有情，以利益他們的意樂安住，並且具足相應的禪定、智慧，其餘與前述相同。
所謂『解脫』，指的是八解脫。什麼是有色觀諸色解脫？指的是依止靜慮，對於內心尚未調伏的見者，生起色想（rupa-samjna，對色的概念），或者現在安立見者的色想，觀察所見的色，並且安住于這種狀態，具足相應的禪定、智慧以及與它們相應的心和心所，乃至爲了解脫變化所造成的障礙。什麼是內無色想觀外諸色解脫？指的是依止靜慮，對於已經調伏見者色想的人，或者現在安立見者無色想，觀察所見的色，並且安住于這種狀態，具足相應的禪定、智慧，其餘與前述相同。什麼是凈解脫身作證具足住解脫？指的是依止靜慮，對於內心清凈與不凈的各種色，已經獲得展轉相待想、展轉相入想、展轉一味想，因此對於這些已經獲得的狀態安住，並且具足相應的禪定、智慧，其餘與前述相同，乃至爲了解脫清凈與不凈，以及變化煩惱生起的障礙。什麼是無邊空處解脫（akasanantyayatana-vimoksha）？指的是在隨順解脫的無邊空處安住，並且具足相應的禪定、智慧，其餘與前述相同。如同無邊空處解脫一樣，還有無邊識處（vijnananantyayatana）、無所有處（akincanyayatana）、非想非非想處（nevasamjnanasamjnatayatana）解脫。
【English Translation】 English version How does the present moment perception (現觀, xian guan) encompass the distinctions of lineage liberation and the most supreme merits such as the immeasurable qualities? What kind of present moment perception encompasses the subsequent present moment perception and the ultimate present moment perception? And how does it encompass them? The so-called immeasurable qualities, liberations, superior abodes, all-encompassing abodes, non-contention, wisdom of aspiration, unobstructed eloquence, supernormal powers, marks and minor marks, purity, powers, fearlessness, mindfulness, non-protection, non-forgetfulness of the Dharma, perpetual severing of habitual tendencies, great compassion, unique Buddha-dharmas, and all kinds of wonderful wisdom – such merits are proclaimed everywhere in the sutras.
The 'immeasurable qualities' refer to the four immeasurables. What is loving-kindness (慈, ci)? It refers to, relying on meditative concentration (靜慮, jing lu), dwelling in the intention to bestow happiness upon all sentient beings, fully endowed with the corresponding concentration, wisdom, and the associated mental factors. What is compassion (悲, bei)? It refers to, relying on meditative concentration, dwelling in the intention to liberate all sentient beings from suffering, fully endowed with the corresponding concentration, wisdom, and so on as before. What is joy (喜, xi)? It refers to, relying on meditative concentration, dwelling in the intention to not separate all sentient beings from happiness, fully endowed with the corresponding concentration, wisdom, and so on as before. What is equanimity (舍, she)? It refers to, relying on meditative concentration, dwelling in the intention to benefit all sentient beings, fully endowed with the corresponding concentration, wisdom, and so on as before.
The 'liberations' refer to the eight liberations. What is the liberation of contemplating forms while having form (有色觀諸色, you se guan zhu se)? It refers to, relying on meditative concentration, for those whose inner perception of form is not yet subdued, generating the perception of form (rupa-samjna), or presently establishing the perception of form of the seer, contemplating the seen form, and dwelling in this state, fully endowed with the corresponding concentration, wisdom, and the associated mental factors, up to the point of liberating from the obstacles caused by transformation. What is the liberation of contemplating external forms while having no internal perception of form (內無色想觀外諸色, nei wu se xiang guan wai zhu se)? It refers to, relying on meditative concentration, for those who have subdued the perception of form of the seer, or presently establishing the non-perception of form of the seer, contemplating the seen form, and dwelling in this state, fully endowed with the corresponding concentration, wisdom, and so on as before. What is the liberation of attaining and abiding in the complete realization of pure liberation through the body (凈解脫身作證具足住, jing jie tuo shen zuo zheng ju zu zhu)? It refers to, relying on meditative concentration, for those who have attained the mutually dependent perception, the mutually interpenetrating perception, and the mutually unified perception of various pure and impure forms, dwelling in these attained states, fully endowed with the corresponding concentration, wisdom, and so on as before, up to the point of liberating from the obstacles of purity and impurity, and the arising of transformative afflictions. What is the liberation of the sphere of infinite space (無邊空處解脫, akasanantyayatana-vimoksha)? It refers to dwelling in the sphere of infinite space that accords with liberation, fully endowed with the corresponding concentration, wisdom, and so on as before. Just like the liberation of the sphere of infinite space, there are also the liberations of the sphere of infinite consciousness (無邊識處, vijnananantyayatana), the sphere of nothingness (無所有處, akincanyayatana), and the sphere of neither perception nor non-perception (非想非非想處, nevasamjnanasamjnatayatana).
脫亦爾。乃至為解脫。寂靜解脫無滯礙障。云何想受滅解脫。謂依止非想非非想處解脫。超過諸餘寂靜解脫。住于似真解脫。住具足中心心所滅。為解脫想受滅障。
勝處者。謂八勝處。前四勝處由二解脫所建立。后四勝處由一解脫所建立。此中解脫是意解所緣。勝處是勝伏所緣。自在轉故。依有情數非有情數說色少多。依凈不凈說色好惡。依人與天說色劣勝。余如解脫中說。勝伏所緣故名勝處。
遍處者。謂十遍處所緣遍滿故名遍處。于其遍滿住具足中若定若慧。及彼相應心心所法。是名遍處。何故於遍處建立地等。由此遍處觀所依能依色。皆遍滿故。余隨所應如解脫說。如是遍處能成滿解脫。
無諍者。謂依止靜慮于防護他所應起煩惱住具足中。若定若慧及彼相應諸心心所。愿智者。謂依止靜慮于爲了所知愿具足中。若定若慧余如前說。
無礙解者。謂四無礙解。云何法無礙解。謂依止靜慮於一切法名差別無礙具足中。若定若慧余如前說。云何義無礙解。謂依止靜慮于諸相及意趣無礙具足中。若定若慧余如前說。云何訓詞無礙解。謂依止靜慮于諸方言音及訓釋諸法言詞無礙具足中。若定若慧余如前說。云何辯才無礙解。謂依止靜慮于諸法差別無礙具足中。若定若慧余如前說。
神
【現代漢語翻譯】 現代漢語譯本： 『脫亦爾』（脫亦爾：梵文，意為解脫）。乃至爲了解脫，寂靜解脫沒有滯礙和障礙。什麼是想受滅解脫？是指依止非想非非想處而獲得的解脫，超越了其他所有寂靜解脫，安住于看似真實的解脫中，安住于具足的中心和心所的滅盡，這是爲了解脫想受滅的障礙。
『勝處』（勝處：指通過觀想勝妙之境以克服煩惱的禪定境界）。是指八勝處。前四個勝處由兩種解脫所建立，后四個勝處由一種解脫所建立。這裡，解脫是意解所緣，勝處是勝伏所緣，因為能自在轉變。依據有情數和非有情數來說色法的多少，依據清凈與不清凈來說色法的好壞，依據人和天來說色法的劣勝。其餘的如同解脫中所說。因為勝伏所緣的緣故，所以叫做勝處。
『遍處』（遍處：指通過觀想周遍之境以達到禪定的境界）。是指十遍處，因為所緣遍滿的緣故，所以叫做遍處。于其遍滿的安住具足中，無論是禪定還是智慧，以及與它們相應的心和心所法，這叫做遍處。為什麼在遍處中建立地等？因為通過遍處觀想，所依和能依的色法，都是遍滿的緣故。其餘的隨所應如同解脫中所說。像這樣，遍處能夠成就圓滿的解脫。
『無諍』（無諍：指不與他人爭論，保持內心的平靜）。是指依止靜慮，對於防護他人所應生起的煩惱，安住于具足中，無論是禪定還是智慧，以及與它們相應的各種心和心所。『愿智者』（愿智者：指具有通過願力而獲得的智慧的人）。是指依止靜慮，爲了了知所愿，安住于具足中，無論是禪定還是智慧，其餘的如同前面所說。
『無礙解』（無礙解：指對佛法、義理、語言和辯才的通達無礙）。是指四無礙解。什麼是法無礙解？是指依止靜慮，對於一切法的名稱差別沒有障礙，安住于具足中，無論是禪定還是智慧，其餘的如同前面所說。什麼是義無礙解？是指依止靜慮，對於諸相和意趣沒有障礙，安住于具足中，無論是禪定還是智慧，其餘的如同前面所說。什麼是訓詞無礙解？是指依止靜慮，對於各種方言語音以及訓釋諸法言詞沒有障礙，安住于具足中，無論是禪定還是智慧，其餘的如同前面所說。什麼是辯才無礙解？是指依止靜慮，對於諸法差別沒有障礙，安住于具足中，無論是禪定還是智慧，其餘的如同前面所說。
神
【English Translation】 English version: 'Moksha' (Moksha: Sanskrit, meaning liberation). Even for liberation, peaceful liberation is without hindrance or obstruction. What is liberation through the cessation of perception and feeling? It refers to liberation attained by relying on the realm of neither perception nor non-perception, surpassing all other peaceful liberations, dwelling in what appears to be true liberation, abiding in the complete cessation of the center and mental activities, which is an obstacle to liberation from the cessation of perception and feeling.
'Dominions' (Dominions: referring to meditative states achieved through contemplating sublime objects to overcome afflictions). These are the eight dominions. The first four dominions are established by two liberations, and the latter four dominions are established by one liberation. Here, liberation is the object of mental understanding, and dominions are the object of overcoming, because they can transform freely. The quantity of form is discussed based on sentient and non-sentient beings, the goodness and badness of form are discussed based on purity and impurity, and the inferiority and superiority of form are discussed based on humans and gods. The rest is as described in liberation. Because of overcoming the object, it is called dominions.
'Universalities' (Universalities: referring to meditative states achieved through contemplating all-encompassing objects). These are the ten universalities, named so because the object of contemplation is all-pervading. Within this all-pervading state, whether it is concentration or wisdom, along with their corresponding mental activities, this is called universalities. Why are earth and other elements established in universalities? Because through the contemplation of universalities, both the supporting and supported forms are all-pervading. The rest is as described in liberation as appropriate. In this way, universalities can accomplish complete liberation.
'Non-Contention' (Non-Contention: referring to not arguing with others, maintaining inner peace). It refers to relying on meditative concentration, dwelling in completeness regarding the protection from afflictions that others may arise, whether it is concentration or wisdom, and the various mental activities corresponding to them. 'Wise by Aspiration' (Wise by Aspiration: referring to someone who possesses wisdom obtained through the power of aspiration). It refers to relying on meditative concentration, dwelling in completeness for the sake of knowing what is desired, whether it is concentration or wisdom, the rest is as described before.
'Unimpeded Understanding' (Unimpeded Understanding: referring to unobstructed understanding of the Dharma, meaning, language, and eloquence). It refers to the four unimpeded understandings. What is unimpeded understanding of the Dharma? It refers to relying on meditative concentration, dwelling in completeness without obstruction in the distinctions of names of all dharmas, whether it is concentration or wisdom, the rest is as described before. What is unimpeded understanding of meaning? It refers to relying on meditative concentration, dwelling in completeness without obstruction in the characteristics and intentions, whether it is concentration or wisdom, the rest is as described before. What is unimpeded understanding of language? It refers to relying on meditative concentration, dwelling in completeness without obstruction in the various dialects and the explanation of the words of all dharmas, whether it is concentration or wisdom, the rest is as described before. What is unimpeded understanding of eloquence? It refers to relying on meditative concentration, dwelling in completeness without obstruction in the distinctions of all dharmas, whether it is concentration or wisdom, the rest is as described before.
Divine
通者。謂六神通。云何神境通。謂依止靜慮于種種神變威德具足中。若定若慧及彼相應諸心心所。云何天耳通。謂依止靜慮于隨聞種種音聲威德具足中。若定若慧余如前說。云何心差別通。謂依止靜慮于入他有情心行差別威德具足中。若定若慧余如前說。云何宿住隨念通。謂依止靜慮于隨念前際所行威德具足中。若定若慧余如前說。云何死生通。謂依止靜慮于觀有情死生差別威德具足中。若定若慧余如前說。云何漏盡通。謂依止靜慮于漏盡智威德具足中。若定若慧及彼相應諸心心所。相隨好者。謂依止靜慮于相隨好莊嚴所依示現具足中。若定若慧及彼相應諸心心所。並彼所起異熟。
清凈者。謂四清凈。云何依止清凈。謂依止靜慮于隨所欲依止取住舍具足中。若定若慧及彼相應諸心心所。云何境界清凈。謂依止靜慮。于隨所欲境界變化智具足中。若定若慧余如前說。云何心清凈。謂依止靜慮于如所欲三摩地門自在具足中。若定若慧余如前說。云何智清凈。謂依止靜慮于隨所欲陀羅尼門任持具足中。若定若慧余如前說。
力者。謂如來十力。云何處非處智力。謂依止靜慮於一切種處非處智具足中。若定若慧及彼相應諸心心所。云何自業智力。謂依止靜慮於一切種自業智具足中。若定若慧余如前說。餘力隨應
【現代漢語翻譯】 現代漢語譯本： 『通』，指的是六神通（Abhijñā）。什麼是神境通（ṛddhi-sākṣātkriyā-jñāna-bala）？指的是依靠禪定，在種種神通變化和威德圓滿中，所產生的禪定、智慧以及與它們相應的各種心和心所（citta-caitta）。 什麼是天耳通（divya-śrotra-jñāna-bala）？指的是依靠禪定，在聽聞種種聲音和威德圓滿中，所產生的禪定、智慧，其餘與前文所說相同。 什麼是心差別通（para-citta-jñāna-bala）？指的是依靠禪定，在瞭解其他有情眾生的心行差別和威德圓滿中，所產生的禪定、智慧，其餘與前文所說相同。 什麼是宿住隨念通（pūrva-nivāsānusmṛti-jñāna-bala）？指的是依靠禪定，在隨念過去世所經歷的事情和威德圓滿中，所產生的禪定、智慧，其餘與前文所說相同。 什麼是死生通（cyuty-upapāda-jñāna-bala）？指的是依靠禪定，在觀察有情眾生死去和出生的差別和威德圓滿中，所產生的禪定、智慧，其餘與前文所說相同。 什麼是漏盡通（āsravakṣaya-jñāna-bala）？指的是依靠禪定，在對於斷盡煩惱的智慧和威德圓滿中，所產生的禪定、智慧以及與它們相應的各種心和心所。 什麼是相隨好？指的是依靠禪定，在以種種相好莊嚴自身並示現於眾生面前的圓滿中，所產生的禪定、智慧以及與它們相應的各種心和心所，以及這些心和心所所產生的異熟果報（vipāka）。
『清凈』，指的是四種清凈。什麼是依止清凈？指的是依靠禪定，在隨心所欲地依止、取用、安住和捨棄事物都圓滿具足的狀態中，所產生的禪定、智慧以及與它們相應的各種心和心所。 什麼是境界清凈？指的是依靠禪定，在隨心所欲地變化境界的智慧圓滿具足的狀態中，所產生的禪定、智慧，其餘與前文所說相同。 什麼是心清凈？指的是依靠禪定，在如自己所愿地進入各種三摩地（samādhi）法門並自在無礙的狀態中，所產生的禪定、智慧，其餘與前文所說相同。 什麼是智清凈？指的是依靠禪定，在隨心所欲地運用總持（dhāraṇī）法門並任持不忘的狀態中，所產生的禪定、智慧，其餘與前文所說相同。
『力』，指的是如來的十力（daśa-balāni）。什麼是非處智力（sthānāsthāna-jñāna-bala）？指的是依靠禪定，在對於一切事物的道理和非道理都完全通達的智慧圓滿具足的狀態中，所產生的禪定、智慧以及與它們相應的各種心和心所。 什麼是自業智力（karma-vipāka-jñāna-bala）？指的是依靠禪定，在對於一切眾生自身所造的業及其果報都完全通達的智慧圓滿具足的狀態中，所產生的禪定、智慧，其餘與前文所說相同。 其餘的力，可以根據具體情況進行解釋。
【English Translation】 English version: 'Abilities' refer to the six supernormal knowledges (Abhijñā). What is the power of supernormal abilities (ṛddhi-sākṣātkriyā-jñāna-bala)? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of various supernormal transformations and majestic powers. What is the power of divine hearing (divya-śrotra-jñāna-bala)? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of hearing various sounds and majestic powers. The rest is as described before. What is the power of knowing the minds of others (para-citta-jñāna-bala)? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of understanding the differences in the mental activities of other sentient beings and majestic powers. The rest is as described before. What is the power of recollecting past lives (pūrva-nivāsānusmṛti-jñāna-bala)? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of recollecting past existences and majestic powers. The rest is as described before. What is the power of knowing the death and rebirth of beings (cyuty-upapāda-jñāna-bala)? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of observing the differences in the death and rebirth of sentient beings and majestic powers. The rest is as described before. What is the power of the extinction of outflows (āsravakṣaya-jñāna-bala)? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of the wisdom of extinguishing all defilements and majestic powers. What are the minor marks of excellence? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of adorning oneself with minor marks of excellence and displaying them to sentient beings, as well as the resultant maturation (vipāka) arising from these mental states.
'Purity' refers to the four purities. What is the purity of reliance? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of being able to rely on, take up, abide in, and relinquish things as one wishes. What is the purity of objects? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of the wisdom to transform objects as one wishes. The rest is as described before. What is the purity of mind? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of freely entering various samādhi gates as one wishes. The rest is as described before. What is the purity of wisdom? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of upholding and retaining various dhāraṇī gates as one wishes. The rest is as described before.
'Powers' refer to the ten powers of the Tathāgata (daśa-balāni). What is the power of knowing what is possible and impossible (sthānāsthāna-jñāna-bala)? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of the wisdom to fully understand what is possible and impossible in all things. What is the power of knowing the results of actions (karma-vipāka-jñāna-bala)? It refers to the concentration, wisdom, and the associated mental states that arise from relying on meditative concentration, in the perfection of the wisdom to fully understand the actions and their results of all sentient beings. The rest is as described before. The remaining powers can be explained accordingly.
當知亦爾。
無畏者。謂四無畏。云何正等覺無畏。謂依止靜慮由自利門。於一切種所知境界正等覺自稱德號建立具足中。若定若慧及彼相應諸心心所。云何漏盡無畏。謂依止靜慮由自利門。於一切種漏盡自稱德號建立具足中。若定若慧余如前說。云何障法無畏。謂依止靜慮由利他門。於一切種說障礙法自稱德號建立具足中。若定若慧余如前說。云何出苦道無畏。謂依止靜慮由利他門。於一切種說出苦道法自稱德號建立具足中。若定若慧余如前說。
念住者。即三念住。謂御大眾時。於一切種雜染不現行具足中。若定若慧余如前說。
不護者。即三不護。謂御大眾時于隨所欲教授教誡方便具足中。若定若慧余如前說。無忘失法者。謂於一切種隨其所作所說明記具足中。若定若慧余如前說。
永斷習氣者。謂一切智者于非一切智所作不現行具足中。若定若慧余如前說。
大悲者。謂于緣無間苦境大悲住具足中。若定若慧余如前說。
不共佛法者。即十八種不共佛法。謂于不共身語意業清凈具足中。于所依及果根未得不退具足中。于不共業現行具足中。于不共智住具足中。若定若慧余如前說。
一切種妙智者。謂于蘊界處一切種妙智性具足中。若定若慧及彼相應諸心心所。
云何引發如是等功德。謂依止清凈四靜慮。若外道若聲聞若菩薩等。引發四無量五神通。多分依止邊際第四靜慮。若聲聞若菩薩若如來等引發所餘功德。何因引發如是功德。謂依止靜慮數數思惟。隨所建立法故。如是等功德略有二種。一現前發起自所作用。二安住自性。若現發起自所作用。以出世后所得世俗智為體。若安住自性。用出世智為體。
無量作何業。謂舍所治障哀愍住故。能速圓滿福德資糧。成熟有情心無厭倦。
解脫作何業。謂引發變化事。于凈不凈變化無有艱難。于寂靜解脫無有滯礙。能住第一寂靜聖住。由勝解思惟故。
勝處作何業。謂能令前三解脫所緣境界自在而轉。由勝伏所緣故。
遍處作何業。謂善能成辦解脫所緣。遍滿流佈故。
無諍作何業。謂所發語言聞皆信伏。愛護他心最為勝故。如其所應發語言故。
愿智作何業。謂能善記別三世等事。一切世間咸所恭敬。由遠一切眾眾所歸仰故。
無礙解作何業。謂善說法要悅眾生心。能絕一切所疑網故。
神通作何業。謂以身業語業記心。化導有情令入聖教。善知有情一切心行及過未已。如應教授令永出離。相及隨好作何業。謂能令暫見。謂大丈夫心生凈信。
清凈作何業。謂由
【現代漢語翻譯】 現代漢語譯本 如何引發這些功德？ 答：依靠清凈的四靜慮（catuḥ-dhyāna，四種禪定）。無論是外道、聲聞（śrāvaka，聽聞佛法者）還是菩薩（bodhisattva，追求覺悟的修行者）等，都能引發四無量心（catasra-apramāṇāni，慈、悲、喜、舍）和五神通（pañca-abhijñā，天眼通、天耳通、他心通、宿命通、神足通）。大多是依靠邊際第四靜慮（dhyāna）引發。無論是聲聞、菩薩還是如來（tathāgata，佛）等，都能引發其餘的功德。什麼原因引發這些功德？ 答：依靠靜慮，反覆思惟隨所建立的法。這些功德略有二種：一是現前發起自身的作用，二是安住于自性。如果現前發起自身的作用，以出世后所得的世俗智為體。如果安住于自性，用出世智為體。 無量心作什麼業？ 答：捨棄所要對治的障礙，以哀愍心安住，所以能迅速圓滿福德資糧（puṇya-saṃbhāra，積累功德的資源），成熟有情（sattva，眾生）的心而沒有厭倦。 解脫作什麼業？ 答：引發變化事，對於清凈和不凈的變化都沒有困難，對於寂靜解脫沒有滯礙，能安住于第一寂靜聖住，由於勝解思惟的緣故。 勝處作什麼業？ 答：能令前三解脫所緣的境界自在而轉，由於勝伏所緣的緣故。 遍處作什麼業？ 答：善於成辦解脫所緣，因為遍滿流佈的緣故。 無諍作什麼業？ 答：所發出的語言，聽者都信服，因為愛護他心最為殊勝，如其所應而發出語言的緣故。 愿智作什麼業？ 答：能善於記別三世等事，一切世間都恭敬，由於遠離一切眾人所歸仰的緣故。 無礙解作什麼業？ 答：善於說法要，悅眾生心，能斷絕一切所疑的網的緣故。 神通作什麼業？ 答：以身業、語業記心，化導有情令入聖教，善知有情一切心行及過去未來，如應教授令永出離。相和隨好作什麼業？ 答：能令暫見大丈夫者心生凈信。 清凈作什麼業？ 答：由
【English Translation】 English version How are such merits induced? Answer: By relying on the pure four dhyānas (catuḥ-dhyāna, four states of meditation). Whether it be non-Buddhists, Śrāvakas (śrāvaka, listeners of the Dharma), or Bodhisattvas (bodhisattva, practitioners seeking enlightenment), they can induce the four immeasurables (catasra-apramāṇāni, loving-kindness, compassion, joy, and equanimity) and the five supernormal powers (pañca-abhijñā, divine eye, divine ear, knowledge of others' minds, recollection of past lives, and magical powers). Mostly, they rely on the fourth dhyāna to induce them. Whether it be Śrāvakas, Bodhisattvas, or Tathāgatas (tathāgata, Buddhas), they can induce the remaining merits. What causes the induction of these merits? Answer: By relying on dhyāna and repeatedly contemplating the established Dharma. These merits are roughly of two types: first, presently arising and initiating their own functions; second, abiding in their own nature. If they presently arise and initiate their own functions, their essence is the mundane wisdom obtained after transcendence. If they abide in their own nature, their essence is transcendent wisdom. What is the function of the immeasurables? Answer: Abandoning the obstacles to be overcome and abiding in compassion, they can quickly perfect the accumulation of merit (puṇya-saṃbhāra, resources for accumulating merit), and mature the minds of sentient beings (sattva, beings) without weariness. What is the function of liberation? Answer: Inducing transformations, there is no difficulty in transforming pure and impure things, and there is no hindrance to peaceful liberation. One can abide in the first peaceful and holy abode, due to superior understanding and contemplation. What is the function of the superior abodes? Answer: They can enable the objects of the preceding three liberations to turn freely, due to overcoming the objects. What is the function of the all-encompassing abodes? Answer: They are good at accomplishing the objects of liberation, because they are pervasive and widespread. What is the function of non-contention? Answer: The words spoken are believed by all who hear them, because protecting the minds of others is most excellent, and speaking words as appropriate. What is the function of the wisdom of aspiration? Answer: It can skillfully distinguish matters of the three times, and is respected by all the world, because it is far from all that is relied upon by the masses. What is the function of unobstructed understanding? Answer: It is good at expounding the essential Dharma, pleasing the minds of sentient beings, and can cut off all nets of doubt. What is the function of supernormal powers? Answer: Using bodily actions, verbal actions, and remembering the mind, it transforms and guides sentient beings to enter the holy teachings, skillfully knowing all the thoughts and actions of sentient beings, past and future, and teaching them accordingly to achieve permanent liberation. What is the function of the major and minor marks? Answer: They can cause those who see the great person to have pure faith. What is the function of purity? Answer: By
此勢力故。取生有隨其樂欲。或住一劫或復劫餘。或舍壽行。或於諸法自在而轉。或於諸定自在而轉。或復任持諸佛正法。
力作何業。謂為除舍無因惡因論不作而得論。無倒宣說增上生道。悟入一切有情心行。正說法品。意樂隨眠境界資糧當能出離。隨其所應宣說決定勝道。降伏諸魔。善能記別一切問論。
無畏作何業。謂處大眾中自正建立我為大師。摧伏一切邪難外道。
念住作何業。謂能不染污攝御大眾。不護作何業。謂能無間斷教授教誡所化徒眾。
無忘失法作何業。謂能不捨離一切佛事。永斷習氣作何業。謂離諸煩惱亦不顯現。似諸煩惱所作事業。
大悲作何業。謂日夜六時遍觀世間。不共佛法作何業。謂由身語意業清凈已得不退。若行若住映蔽一切聽聞獨覺。
一切種妙智作何業。謂能絕一切有情一切疑網。令正法眼長時得住。由此有情未成熟者令其成熟。已成熟者令得解脫。
于上所說現觀位中。證得後後勝品道時。舍前所得下劣品道。又即此時集斷作證於無餘依涅槃界位。聲聞獨覺一切聖道無不皆由頓舍所舍。非諸菩薩。是故唯說諸菩薩等為無盡善根者。無盡功德者。何故建立諸無記事。由彼所問不如理故。何故所問不如理耶。遠離因果染凈所應思處故
【現代漢語翻譯】 現代漢語譯本 此勢力故：由於這種力量的緣故，眾生會根據自己的喜好而轉生。或者住世一劫，或者超過一劫。或者捨棄壽命的執行，或者對於諸法自在地運轉，或者對於各種禪定自在地運轉，或者能夠任持諸佛的正法。
力作何業：力量的作用是什麼？是爲了去除和捨棄無因論、惡因論和不作而得論，毫無顛倒地宣說增上生的道路，領悟一切有情的心行，正確地宣說法品，使意樂、隨眠、境界和資糧能夠出離，根據情況宣說決定勝道，降伏諸魔，善於分辨一切問論。
無畏作何業：無畏的作用是什麼？是在大眾之中，自信地建立自己為大師，摧伏一切邪難和外道。
念住作何業：念住的作用是什麼？是能夠不被染污地攝受和引導大眾。不護作何業：不護的作用是什麼？是能夠無間斷地教授和教誡所要教化的徒眾。
無忘失法作何業：無忘失法的作用是什麼？是能夠不捨離一切佛事。永斷習氣作何業：永斷習氣的作用是什麼？是遠離各種煩惱，也不顯現類似煩惱所作的事業。
大悲作何業：大悲的作用是什麼？是日夜六時普遍觀察世間。不共佛法作何業：不共佛法的作用是什麼？是由身語意業的清凈，已經獲得不退轉，無論是行走還是站立，都能掩蓋一切聽聞乘和獨覺乘的修行者。
一切種妙智作何業：一切種妙智的作用是什麼？是能夠斷絕一切有情的一切疑網，使正法眼長久住世。由此，對於未成熟的有情，使他們成熟；對於已成熟的有情，使他們得到解脫。
于上所說現觀位中：在以上所說的現觀位中，證得越來越殊勝的道時，捨棄先前所得的下劣的道。又在此時，通過集聚和斷除而證得無餘依涅槃的境界，聲聞乘和獨覺乘的一切聖道，無不都是通過頓然捨棄所要捨棄的而獲得的，而不是像菩薩那樣漸修。所以，唯獨稱說諸菩薩等為無盡善根者、無盡功德者。何故建立諸無記事：為什麼建立各種無記之事？由於他們所問的不如理。何故所問不如理耶：為什麼所問的不如理呢？因為遠離了因果、染凈所應該思考之處的緣故。
【English Translation】 English version 此勢力故 (cǐ shì lì gù): Because of this power, beings take rebirth according to their desires. They may live for one kalpa (劫, jié, eon) or even longer. They may abandon the course of their lifespan, or freely transform within all dharmas, or freely transform within various samadhis (定, dìng, meditative states), or uphold the Buddhas' true Dharma.
力作何業 (lì zuò hé yè): What is the function of power? It is to eliminate and abandon the theories of causelessness, evil causes, and attainment without action; to proclaim the path of higher rebirth without distortion; to awaken to the minds and actions of all sentient beings; to correctly expound the categories of Dharma; to enable intention, latent tendencies, realms, and resources to lead to liberation; to proclaim the definitive path to victory as appropriate; to subdue all demons; and to skillfully distinguish all questions and arguments.
無畏作何業 (wú wèi zuò hé yè): What is the function of fearlessness? It is to confidently establish oneself as a master within the assembly, and to vanquish all heretical challenges and non-Buddhist paths.
念住作何業 (niàn zhù zuò hé yè): What is the function of mindfulness? It is to be able to receive and guide the assembly without being defiled. 不護作何業 (bù hù zuò hé yè): What is the function of non-protection? It is to be able to continuously teach and instruct the disciples to be transformed.
無忘失法作何業 (wú wàng shī fǎ zuò hé yè): What is the function of non-forgetfulness of Dharma? It is to be able to not abandon all the activities of the Buddhas. 永斷習氣作何業 (yǒng duàn xí qì zuò hé yè): What is the function of permanently severing habitual tendencies? It is to be free from all afflictions and not even display actions similar to those caused by afflictions.
大悲作何業 (dà bēi zuò hé yè): What is the function of great compassion? It is to universally observe the world at all six times of the day and night. 不共佛法作何業 (bù gòng fó fǎ zuò hé yè): What is the function of the unique Buddha-dharmas? It is that, due to the purity of body, speech, and mind, one has already attained non-retrogression, and whether walking or standing, one overshadows all practitioners of the Hearer (聲聞, shēng wén, Śrāvaka) and Solitary Realizer (獨覺, dú jué, Pratyekabuddha) vehicles.
一切種妙智作何業 (yī qiè zhǒng miào zhì zuò hé yè): What is the function of all-knowing wisdom? It is to be able to sever all doubts and nets of all sentient beings, and to enable the eye of the true Dharma to abide for a long time. Through this, for those sentient beings who are not yet mature, to cause them to mature; and for those who are already mature, to enable them to attain liberation.
于上所說現觀位中 (yú shàng suǒ shuō xiàn guān wèi zhōng): In the aforementioned stage of direct perception, when attaining increasingly superior paths, one abandons the inferior paths previously attained. Moreover, at this very moment, one gathers and severs to realize the state of Nirvāṇa (涅槃, niè pán) without remainder, and all the holy paths of the Hearer and Solitary Realizer vehicles are attained through the sudden abandonment of what is to be abandoned, unlike the gradual cultivation of Bodhisattvas. Therefore, only the Bodhisattvas are referred to as those with inexhaustible roots of virtue and inexhaustible merits. 何故建立諸無記事 (hé gù jiàn lì zhū wú jì shì): Why are various indeterminate matters established? Because their questions are not reasonable. 何故所問不如理耶 (hé gù suǒ wèn bù rú lǐ yé): Why are their questions not reasonable? Because they are far from the places where one should contemplate cause and effect, defilement and purity.
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何緣菩薩已入菩薩超升離生位。而非預流耶。由得不住道一向預流行不成就故。何緣亦非一來耶。故受諸有無量生故。何緣亦非不還耶。安住靜慮還生欲界故。
又諸菩薩已得諦現觀。於十地修道位唯修所知障對治道。非煩惱障對治道。若得菩提時頓斷煩惱障及所知障。頓成阿羅漢及如來。此諸菩薩雖未永斷一切煩惱。然此煩惱猶如咒藥所伏諸毒。不起一切煩惱過失。一切地中如阿羅漢已斷煩惱。
又諸菩薩于所知境應修善巧。于諸方便應修善巧。于虛妄分別應修善巧。于無分別應修善巧。於時時中應修練根。
云何所知境。謂略有六種。一迷亂。二迷亂所依。三不迷亂所依。四迷亂不迷亂。五不迷亂。六不迷亂等流。
云何方便善巧。謂略有四種。一成熟有情方便善巧。二圓滿佛法方便善巧。三速證通慧方便善巧。四道無斷絕方便善巧。
云何虛妄分別。謂略有十種。一根本分別。二相分別。三相顯現分別。四相變異分別。五相顯現變異分別。六他引分別。七不如理分別。八如理分別。九執著分別。十散亂分別。此復十種。一無性分別。二有性分別。三增益分別。四損減分別。五一性分別。六異性分別。七自性分別。八差別分別。九隨名義分別。十隨義名分別。
【現代漢語翻譯】 現代漢語譯本 什麼原因導致菩薩已經進入菩薩超升離生位（指菩薩修行的一個階段，超越生死輪迴）卻不是預流（須陀洹，小乘初果）呢？因為菩薩證得的不住道（不滯留于任何境界的修行方法）一向是趨向于預流，但尚未完全成就的緣故。什麼原因導致菩薩也不是一來（斯陀含，小乘二果）呢？因為菩薩要接受諸有（存在）的無量次生死。什麼原因導致菩薩也不是不還（阿那含，小乘三果）呢？因為菩薩安住在靜慮（禪定）中，還會爲了度化眾生而 वापस 生到欲界。 此外，諸位菩薩已經證得諦現觀（對真理的直接體驗），在十地（菩薩修行的十個階段）的修道位上，只修所知障（對一切事物認識上的障礙）的對治道，而不是煩惱障（由貪嗔癡等煩惱引起的障礙）的對治道。如果菩薩證得菩提（覺悟）的時候，就會頓斷煩惱障和所知障，頓成阿羅漢（小乘四果）和如來（佛）。這些菩薩雖然沒有永遠斷除一切煩惱，但是這些煩惱就像被咒藥所制伏的毒藥一樣，不會引起一切煩惱的過失。在一切地中，菩薩的狀態就像阿羅漢一樣已經斷除了煩惱。 此外，諸位菩薩對於所知境（認識的對象）應該修習善巧（巧妙的方法），對於諸方便（各種修行方法）應該修習善巧，對於虛妄分別（錯誤的認知）應該修習善巧，對於無分別（沒有分別的智慧）應該修習善巧，並且要時時修練根（六根，即眼、耳、鼻、舌、身、意）。 什麼是所知境呢？簡略來說有六種：一、迷亂（錯誤的認知），二、迷亂所依（產生錯誤認知的依據），三、不迷亂所依（產生正確認知的依據），四、迷亂不迷亂（既有錯誤認知也有正確認知），五、不迷亂（正確的認知），六、不迷亂等流（由正確認知產生的後續影響）。 什麼是方便善巧呢？簡略來說有四種：一、成熟有情（使眾產生熟）的方便善巧，二、圓滿佛法（使佛法圓滿）的方便善巧，三、速證通慧（快速證得神通和智慧）的方便善巧，四、道無斷絕（修行道路沒有斷絕）的方便善巧。 什麼是虛妄分別呢？簡略來說有十種：一、根本分別（最根本的錯誤認知），二、相分別（對事物表象的分別），三、相顯現分別（對事物表象顯現的分別），四、相變異分別（對事物表象變化的分別），五、相顯現變異分別（對事物表象顯現變化的分別），六、他引分別（受他人影響產生的分別），七、不如理分別（不符合真理的分別），八、如理分別（符合真理的分別），九、執著分別（執著于某種觀點的分別），十、散亂分別（心神散亂時產生的分別）。這又可以分為十種：一、無性分別（認為事物沒有自性的分別），二、有性分別（認為事物有自性的分別），三、增益分別（誇大事物性質的分別），四、損減分別（貶低事物性質的分別），五、一性分別（認為事物只有一種性質的分別），六、異性分別（認為事物有不同性質的分別），七、自性分別（認為事物有獨立不變性質的分別），八、差別分別（對事物之間差別的分別），九、隨名義分別（根據名稱來理解意義的分別），十、隨義名分別（根據意義來確定名稱的分別）。
【English Translation】 English version For what reason is it that a Bodhisattva who has entered the Bodhisattva's stage of transcendence and liberation from birth (referring to a stage in Bodhisattva practice, transcending the cycle of birth and death) is not a Stream-enterer (Srotapanna, the first stage of Arhatship in Theravada Buddhism)? It is because the Bodhisattva has attained the non-abiding path (a practice method that does not dwell in any realm), which is always tending towards Stream-entry, but has not yet been fully accomplished. For what reason is it that the Bodhisattva is also not a Once-returner (Sakradagamin, the second stage of Arhatship in Theravada Buddhism)? It is because the Bodhisattva must undergo countless births in all existences. For what reason is it that the Bodhisattva is also not a Non-returner (Anagamin, the third stage of Arhatship in Theravada Buddhism)? It is because the Bodhisattva abides in meditative concentration (Dhyana) and still returns to the desire realm to liberate sentient beings. Furthermore, those Bodhisattvas who have attained the vision of truth (direct experience of truth), in the stages of practice on the ten Bhumis (the ten stages of Bodhisattva practice), only cultivate the path to counteract the cognitive obscurations (obstacles to the correct understanding of all things), and not the path to counteract the afflictive obscurations (obstacles caused by afflictions such as greed, anger, and ignorance). If the Bodhisattva attains Bodhi (enlightenment), they will instantly sever both the afflictive obscurations and the cognitive obscurations, instantly becoming an Arhat (the fourth stage of Arhatship in Theravada Buddhism) and a Tathagata (Buddha). Although these Bodhisattvas have not permanently eradicated all afflictions, these afflictions are like poisons subdued by magical medicine, and do not cause any of the faults of afflictions. In all the Bhumis, the state of the Bodhisattva is like that of an Arhat who has already severed afflictions. Furthermore, those Bodhisattvas should cultivate skillful means (upaya) with regard to the knowable realm (objects of knowledge), should cultivate skillful means with regard to all practices, should cultivate skillful means with regard to false discriminations (erroneous cognitions), should cultivate skillful means with regard to non-discrimination (wisdom without discrimination), and should constantly train the roots (the six senses: eye, ear, nose, tongue, body, and mind). What is the knowable realm? Briefly speaking, there are six types: 1. Confusion (erroneous cognition), 2. Basis of confusion (the basis for generating erroneous cognition), 3. Basis of non-confusion (the basis for generating correct cognition), 4. Confusion and non-confusion (having both erroneous and correct cognition), 5. Non-confusion (correct cognition), 6. Resultant flow of non-confusion (the subsequent effects resulting from correct cognition). What are skillful means? Briefly speaking, there are four types: 1. Skillful means for maturing sentient beings, 2. Skillful means for perfecting the Buddha-dharma, 3. Skillful means for quickly attaining supernatural powers and wisdom, 4. Skillful means for ensuring that the path of practice is not interrupted. What are false discriminations? Briefly speaking, there are ten types: 1. Fundamental discrimination (the most fundamental erroneous cognition), 2. Discrimination of characteristics (discrimination of the appearances of things), 3. Discrimination of the manifestation of characteristics (discrimination of the manifestation of the appearances of things), 4. Discrimination of the alteration of characteristics (discrimination of the changes in the appearances of things), 5. Discrimination of the manifestation and alteration of characteristics (discrimination of the manifestation and changes in the appearances of things), 6. Discrimination induced by others (discrimination generated under the influence of others), 7. Irrational discrimination (discrimination that does not conform to truth), 8. Rational discrimination (discrimination that conforms to truth), 9. Discrimination of attachment (discrimination that is attached to a certain viewpoint), 10. Distracted discrimination (discrimination generated when the mind is distracted). These can be further divided into ten types: 1. Discrimination of no-self-nature (discrimination that things have no inherent nature), 2. Discrimination of self-nature (discrimination that things have inherent nature), 3. Discrimination of exaggeration (discrimination that exaggerates the qualities of things), 4. Discrimination of diminution (discrimination that diminishes the qualities of things), 5. Discrimination of one nature (discrimination that things have only one nature), 6. Discrimination of different natures (discrimination that things have different natures), 7. Discrimination of own nature (discrimination that things have independent and unchanging nature), 8. Discrimination of differences (discrimination of the differences between things), 9. Discrimination according to name and meaning (discrimination that understands meaning based on name), 10. Discrimination according to meaning and name (discrimination that determines name based on meaning).
云何無分別。謂略有三種。一知足無分別。二無顛倒無分別。三無戲論無分別。如此三種異生聲聞菩薩。如其次第應知。其相無戲論無分別。復離五相。一非無作意故。二非超過作意故。三非寂靜故。四非自性故。五非於所緣作加行故。謂于所緣不起加行。若諸菩薩性是利根。云何復令修練根行。謂令依利軟根引發利中根。復依利中根引發利利根故。
大乘阿毗達磨集論抉擇分中論議品第四
云何論議抉擇略說有七種。謂義抉擇。釋抉擇。分別顯示抉擇。等論抉擇。攝抉擇。論軌抉擇。秘密抉擇。
何等義抉擇。謂依六義而起抉擇。何等六義。謂自性義因義果義業義相應義轉義。自性義者。謂三自性。因義者。謂三因。一生因。二轉因。三成因。果義者。謂五果。一異熟果。二等流果。三增上果。四事用果。五離系果。業義者。謂五業。一取受業。二作用業。三加行業。四轉變業。五證得業。相應義者。謂五相應。一聚結相應。二隨逐相應。三連綴相應。四分位相應。五轉變相應。轉義者。謂五轉。一相轉。二安住轉。三顛倒轉。四不顛倒轉。五差別轉。
何等釋抉擇。謂能解釋諸經宗要。此復云何。略有六種。一所遍知事。二所遍知義。三遍知因緣。四遍知自性。五遍知果。六彼證受。又
【現代漢語翻譯】 現代漢語譯本： 什麼是無分別？簡略來說有三種：一是知足無分別，二是無顛倒無分別，三是無戲論無分別。這三種分別對應于異生（凡夫）、聲聞（小乘修行者）、菩薩（大乘修行者），應按此次第理解。其無戲論無分別的相狀，還遠離五種特性：一不是沒有作意（專注），二不是超過作意，三不是寂靜（止息），四不是自性（獨立存在），五不是對於所緣境（目標）進行加工。指的是對於所緣境不生起加工造作。如果菩薩的根性是銳利的，如何再讓他們修習磨練根性呢？就是讓他們依靠銳利的軟根，引發銳利的中根；再依靠銳利的中根，引發銳利的利根。
《大乘阿毗達磨集論抉擇分》中論議品第四
什麼是論議抉擇？簡略來說有七種：一是義抉擇，二是釋抉擇，三是分別顯示抉擇，四是等論抉擇，五是攝抉擇，六是論軌抉擇，七是秘密抉擇。
什麼是義抉擇？就是依據六種意義而產生的抉擇。什麼是六種意義？一是自性義，二是因義，三是果義，四是業義，五是相應義，六是轉義。自性義指的是三種自性。因義指的是三種因：一是生因，二是轉因，三是成因。果義指的是五種果：一是異熟果，二是等流果，三是增上果，四是事用果，五是離系果。業義指的是五種業：一是取受業，二是作用業，三是加行業，四是轉變業，五是證得業。相應義指的是五種相應：一是聚結相應，二是隨逐相應，三是連綴相應，四是分位相應，五是轉變相應。轉義指的是五種轉：一是相轉，二是安住轉，三是顛倒轉，四是不顛倒轉，五是差別轉。
什麼是釋抉擇？就是能夠解釋諸經的宗要。這又是什麼呢？簡略來說有六種：一是所遍知事，二是所遍知義，三是遍知因緣，四是遍知自性，五是遍知果，六是彼證受。又
【English Translation】 English version: What is non-discrimination? Briefly, there are three types: first, contentment without discrimination; second, non-inverted discrimination; and third, non-conceptual discrimination. These three correspond to ordinary beings (異生), Śrāvakas (聲聞 - Hearers, practitioners of the Lesser Vehicle), and Bodhisattvas (菩薩 - practitioners of the Great Vehicle), respectively, and should be understood in that order. The characteristic of non-conceptual discrimination is further characterized by being apart from five aspects: first, it is not without attention (作意); second, it is not exceeding attention; third, it is not quiescent (寂靜); fourth, it is not self-existent (自性); and fifth, it does not involve exertion upon the object (所緣) of focus. This means that no effort is applied to the object of focus. If Bodhisattvas have sharp faculties, how are they further trained and refined? They are enabled to use their sharp, soft faculties to develop sharp, medium faculties, and then to use their sharp, medium faculties to develop sharp, sharp faculties.
Chapter Four on Discussion in the Decisive Analysis Section of the Mahāyānābhidharmasamuccaya (大乘阿毗達磨集論)
What is decisive analysis through discussion? Briefly, there are seven types: first, decisive analysis of meaning; second, decisive analysis of explanation; third, decisive analysis of differentiated exposition; fourth, decisive analysis of equivalence; fifth, decisive analysis of synthesis; sixth, decisive analysis of the rules of discussion; and seventh, decisive analysis of secrets.
What is decisive analysis of meaning? It is the decisive analysis that arises based on six meanings. What are the six meanings? First, the meaning of self-nature (自性); second, the meaning of cause (因); third, the meaning of effect (果); fourth, the meaning of action (業); fifth, the meaning of correspondence (相應); and sixth, the meaning of transformation (轉). The meaning of self-nature refers to the three self-natures. The meaning of cause refers to the three causes: first, the cause of arising (生因); second, the cause of transformation (轉因); and third, the cause of completion (成因). The meaning of effect refers to the five effects: first, the effect of maturation (異熟果); second, the effect of outflow (等流果); third, the effect of dominance (增上果); fourth, the effect of function (事用果); and fifth, the effect of separation (離系果). The meaning of action refers to the five actions: first, the action of taking and receiving (取受業); second, the action of function (作用業); third, the action of effort (加行業); fourth, the action of transformation (轉變業); and fifth, the action of attainment (證得業). The meaning of correspondence refers to the five correspondences: first, the correspondence of aggregation (聚結相應); second, the correspondence of following (隨逐相應); third, the correspondence of connection (連綴相應); fourth, the correspondence of division (分位相應); and fifth, the correspondence of transformation (轉變相應). The meaning of transformation refers to the five transformations: first, the transformation of appearance (相轉); second, the transformation of abiding (安住轉); third, the transformation of inversion (顛倒轉); fourth, the transformation of non-inversion (不顛倒轉); and fifth, the transformation of differentiation (差別轉).
What is decisive analysis of explanation? It is the ability to explain the essential principles of the scriptures. What is this? Briefly, there are six types: first, the things to be fully known (所遍知事); second, the meaning to be fully known (所遍知義); third, the causes and conditions for full knowledge (遍知因緣); fourth, the self-nature of full knowledge (遍知自性); fifth, the result of full knowledge (遍知果); and sixth, the attainment of that (彼證受). Furthermore,
十四門辯釋抉擇。何等十四。謂攝釋門。攝事門。總別分門。後後開引門。遮止門。轉變字門。壞不壞門。安立補特伽羅門。安立差別門。理趣門。遍知等門。力無力門。別別引門。引發門。何等分別顯示抉擇。謂于如所說蘊等諸法中隨其所應。作一行順前句順后句二句三句四句述可句遮止句等。
何等等論抉擇。謂依八。何八。若之詞問答抉擇一切真偽。復有四種等論抉擇道理。一能破。二能立。三能斷。四能覺。
何等攝抉擇。謂由十處攝諸抉擇。何等十處。一成所作抉擇處。二趣入抉擇處。三勝解抉擇處。四道理抉擇處。五論抉擇處。六通達抉擇處。七清凈抉擇處。八引發抉擇處。九句差別抉擇處。十不由功用暫作意時一切義成抉擇處。
何等論軌抉擇。略有七種。一論體。二論處。三論依。四論莊嚴。五論負。六論出離。七論多所作法。
第一論體復有六種。一言論。二尚論。三諍論。四毀論。五順論。六教論。言論者。謂一切世間語言。尚論者。謂諸世間所隨聞論。世智所尚故。諍論者。謂互相違返所立言論。毀論者。謂更相憤怒發粗惡言。順論者。謂隨順清凈智見所有抉擇言論。教論者。謂教導有情心未定者令其心定。心已定者令得解脫所有言論。
第二論處。謂或於王
【現代漢語翻譯】 現代漢語譯本： 十四種辯論解釋抉擇。哪十四種？即：攝釋門（總結解釋的方面），攝事門（總結事件的方面），總別分門（總體和分別的區分方面），後後開引門（逐步引導的方面），遮止門（阻止的方面），轉變字門（轉變文字的方面），壞不壞門（可破壞與不可破壞的方面），安立補特伽羅門（確立補特伽羅（個人）的方面），安立差別門（確立差別的方面），理趣門（道理趣味的方面），遍知等門（全面瞭解等等的方面），力無力門（有力與無力的方面），別別引門（分別引導的方面），引發門（引發的方面）。如何分別顯示抉擇？即：對於如所說的蘊等等諸法中，根據其相應的，作一行順前句、順后句、二句、三句、四句、述可句、遮止句等等。
何等等論抉擇？即依據八種。哪八種？如果用言辭問答來抉擇一切真偽。又有四種等論抉擇的道理：一、能破；二、能立；三、能斷；四、能覺。
何等攝抉擇？即由十個方面來總攝諸抉擇。哪十個方面？一、成所作抉擇處（成就所作的抉擇之處）；二、趣入抉擇處（趨入的抉擇之處）；三、勝解抉擇處（殊勝的抉擇之處）；四、道理抉擇處（道理的抉擇之處）；五、論抉擇處（辯論的抉擇之處）；六、通達抉擇處（通達的抉擇之處）；七、清凈抉擇處（清凈的抉擇之處）；八、引發抉擇處（引發的抉擇之處）；九、句差別抉擇處（語句差別的抉擇之處）；十、不由功用暫作意時一切義成抉擇處（不通過努力，暫時作意時一切意義成就的抉擇之處）。
何等論軌抉擇？略有七種。一、論體；二、論處；三、論依；四、論莊嚴；五、論負；六、論出離；七、論多所作法。
第一論體又有六種。一、言論；二、尚論；三、諍論；四、毀論；五、順論；六、教論。言論者，指一切世間的語言。尚論者，指世間所隨順聽聞的言論，因為世間的智慧所推崇。諍論者，指互相違背所建立的言論。毀論者，指互相憤怒而發出粗暴惡劣的言語。順論者，指隨順清凈智慧見解的所有抉擇言論。教論者，指教導有情眾生，對於心意未定者，使其心意安定；對於心意已定者，使其得到解脫的所有言論。
第二論處，指或者在國王處。
【English Translation】 English version: Fourteen Doors of Debate, Explanation, and Ascertainment. What are the fourteen? They are: the Door of Summarizing Explanation, the Door of Summarizing Matters, the Door of General and Specific Division, the Door of Progressive Guidance, the Door of Prevention, the Door of Transforming Words, the Door of Destructible and Indestructible, the Door of Establishing a Pudgala (individual), the Door of Establishing Distinctions, the Door of Reasoning and Interest, the Door of Comprehensive Knowledge and so on, the Door of Power and Powerlessness, the Door of Separate Guidance, and the Door of Induction. How are these separately shown and ascertained? That is, with respect to the aggregates and other dharmas as spoken of, according to their appropriateness, making a single line, a line following the previous sentence, a line following the next sentence, two sentences, three sentences, four sentences, a sentence of affirmation, a sentence of negation, and so on.
What is Ascertainment through Debate? It relies on eight things. What are the eight? If one uses words and questions to ascertain all truth and falsehood. Furthermore, there are four kinds of reasons for ascertainment through debate: first, the ability to refute; second, the ability to establish; third, the ability to cut off; and fourth, the ability to awaken.
What is Comprehensive Ascertainment? It is the comprehensive collection of all ascertainments through ten aspects. What are the ten aspects? First, the place of ascertainment of accomplished actions; second, the place of ascertainment of entering; third, the place of ascertainment of superiority; fourth, the place of ascertainment of reason; fifth, the place of ascertainment of debate; sixth, the place of ascertainment of understanding; seventh, the place of ascertainment of purification; eighth, the place of ascertainment of induction; ninth, the place of ascertainment of sentence differentiation; and tenth, the place of ascertainment where all meanings are accomplished without effort when temporarily focusing the mind.
What is the System of Debate Ascertainment? Briefly, there are seven types: first, the body of debate; second, the place of debate; third, the basis of debate; fourth, the adornment of debate; fifth, the defeat in debate; sixth, the liberation from debate; and seventh, the many functions of debate.
The first, the body of debate, has six types: first, speech; second, esteemed speech; third, contentious speech; fourth, destructive speech; fifth, agreeable speech; and sixth, instructive speech. 'Speech' refers to all worldly language. 'Esteemed speech' refers to the speech that is followed and heard in the world, because it is esteemed by worldly wisdom. 'Contentious speech' refers to the speech established in mutual contradiction. 'Destructive speech' refers to the coarse and evil words uttered in mutual anger. 'Agreeable speech' refers to all ascertainment speech that accords with pure wisdom and views. 'Instructive speech' refers to all speech that instructs sentient beings, stabilizing the minds of those whose minds are not yet settled, and liberating those whose minds are already settled.
The second, the place of debate, refers to being at the place of a king.
家。或於執理家。或對淳質堪為量者。或對善伴。或對善解法義沙門婆羅門等而起論端。第三論依。謂依此立論略有二種。一所成立。二能成立。所成立有二種。一自性。二差別。能成立有八種。一立宗二立因。三立喻四合。五結六現量。七比量八聖教量。所成立自性者。謂我自性或法自性差別者。謂我差別或法差別。立宗者。謂以所應成自所許義。宣示於他令彼解了。立因者。謂即于所成未顯了義。正說現量可得不可得等信解之相。立喻者。謂以所見邊與未所見邊和會正說。合者。為引所餘此種類義。令就此法正說理趣。結者。謂到究竟趣所有正說。現量者。謂自正明瞭無迷亂義。比量者。謂現余信解。聖教量者。謂不違二量之教。第四論莊嚴。謂依論正理而發論端。深為善美名論莊嚴。此復六種。一善自他宗。二言音圓滿。三無畏。四辯才。五敦肅。六應供。
第五論負。謂舍言言屈言過。舍言者。謂自發言稱己論失稱他論德。言屈者。謂假託餘事方便而退。或說外事而捨本宗。或現忿怒憍慢覆藏等。如經廣說。言過者。略有九種。一雜亂。二粗獷。三不辯了。四無限量。五非義相應。六不應時。七不決定。八不顯了。九不相續。
第六論出離。謂觀察德失令論出離或復不作。若知敵論非正法器時眾
【現代漢語翻譯】 現代漢語譯本： 家。或者對於執掌家務的人，或者對於淳樸善良可以作為衡量標準的人，或者對於良善的朋友，或者對於善於理解佛法義理的沙門（Śrāmaṇa，指出家修道者）和婆羅門（Brāhmaṇa，指祭司）等人，發起辯論的開端。第三是辯論的依據。依據這些來立論，大致有兩種：一是所要成立的，二是能夠成立的。所要成立的有兩種：一是自性，二是差別。能夠成立的有八種：一是立宗，二是立因，三是立喻，四是合，五是結，六是現量（Pratyakṣa，指通過感官獲得的直接認知），七是比量（Anumāṇa，指通過推理獲得的認知），八是聖教量（Āgama，指通過聖典獲得的認知）。所要成立的自性，是指我（Ātman，指個體）的自性或者法的自性。差別，是指我（Ātman）的差別或者法的差別。立宗，是指用自己所認可的、應該成立的意義，向他人宣示，使他們理解明白。立因，是指對於所要成立的、尚未顯明的意義，正確地說出可以獲得或者不可以獲得現量等令人信服理解的相狀。立喻，是指用所見的一邊和未見的一邊，調和在一起正確地說出。合，是爲了引導其餘同類的意義，使之就此法正確地說出道理。結，是指到達究竟之處，對於所有道理的正確陳述。現量，是指自己正確地明瞭，沒有迷惑錯亂的意義。比量，是指呈現出其餘令人信服理解的意義。聖教量，是指不違背現量和比量的教義。 第四是辯論的莊嚴。是指依據辯論的正理而發起辯論的開端，深刻而美好，稱為辯論的莊嚴。這又有六種：一是善於通達自己和他人的宗派，二是言語聲音圓滿，三是無所畏懼，四是辯才，五是敦厚嚴肅，六是應供養。 第五是辯論的過失。是指捨棄言語、言語屈服、言語過失。捨棄言語，是指自己發言稱讚自己的論點是正確的，稱讚他人的論點是美好的。言語屈服，是指假託其他事情，方便地退卻，或者說其他事情而捨棄自己的本宗，或者顯現憤怒、驕慢、掩蓋等。如經中所廣泛敘述的。言語過失，大致有九種：一是雜亂，二是粗獷，三是不辨明，四是無意義，五是不符合義理，六是不應時宜，七是不確定，八是不顯明，九是不相續。 第六是辯論的出離。是指觀察辯論的優點和缺點，使辯論得以結束或者不再進行。如果知道對方不是能夠理解正法的器皿，那麼就應該停止辯論。
【English Translation】 English version: Or, in the presence of a householder, or one of pure quality who can serve as a measure, or in the presence of a good companion, or in the presence of Śrāmaṇas (Śrāmaṇa, meaning wandering ascetics) and Brāhmaṇas (Brāhmaṇa, meaning priests) who are skilled in understanding the meaning of the Dharma, one initiates a debate. The third is the basis of debate. Based on this, there are roughly two kinds of arguments: one is what is to be established, and the other is what is capable of establishing. What is to be established has two aspects: one is self-nature (Svalakṣaṇa), and the other is difference (Viśeṣa). What is capable of establishing has eight aspects: one is the proposition (Pakṣa), two is the reason (Hetu), three is the example (Dṛṣṭānta), four is the application (Upanaya), five is the conclusion (Nigamana), six is direct perception (Pratyakṣa, meaning direct cognition through the senses), seven is inference (Anumāṇa, meaning cognition through reasoning), and eight is scriptural authority (Āgama, meaning cognition through sacred texts). The self-nature of what is to be established refers to the self-nature of the self (Ātman, meaning the individual) or the self-nature of the Dharma. Difference refers to the difference of the self (Ātman) or the difference of the Dharma. Stating the proposition means declaring to others the meaning that one acknowledges and that should be established, so that they may understand it. Stating the reason means, with regard to the meaning to be established that is not yet clear, correctly stating the aspect of credible understanding, such as the availability or unavailability of direct perception. Stating the example means correctly stating the harmony between the seen side and the unseen side. Application is for guiding the remaining meanings of this kind, so that they may correctly state the rationale based on this Dharma. Conclusion means the correct statement of all reasons at the point of reaching the ultimate. Direct perception means that one correctly and clearly understands the meaning without confusion or delusion. Inference means presenting other meanings that are credible and understandable. Scriptural authority means teachings that do not contradict direct perception and inference. The fourth is the adornment of debate. It refers to initiating a debate based on the correct principles of debate, which is profound and beautiful, and is called the adornment of debate. This has six aspects: one is being skilled in understanding one's own and others' doctrines, two is having complete and perfect speech and sound, three is being fearless, four is having eloquence, five is being dignified and respectful, and six is being worthy of offerings. The fifth is the defeat in debate. It refers to abandoning speech, speech being subdued, and speech being flawed. Abandoning speech means that one's own speech praises one's own arguments as correct and praises others' arguments as good. Speech being subdued means conveniently retreating by feigning other matters, or abandoning one's own doctrine by talking about other matters, or displaying anger, arrogance, concealment, etc., as extensively described in the scriptures. Speech being flawed has roughly nine aspects: one is confusion, two is coarseness, three is indistinctness, four is meaninglessness, five is incompatibility with meaning, six is inappropriateness for the time, seven is uncertainty, eight is obscurity, and nine is discontinuity. The sixth is the departure from debate. It refers to observing the merits and faults of the debate, so that the debate may end or not continue. If one knows that the opponent is not a vessel capable of understanding the correct Dharma, then one should stop the debate.
無德自無善巧不應興論。若知敵論是正法器時眾有德自有善巧方可興論。
第七論多所作法。略有三種。一善達自他宗由此堪能遍興談論。二無畏由此堪能處一切眾而興論端。三辯才由此堪能于諸問難皆善辯答。
複次若欲自求利益安樂。于諸論軌應善通達。不應與他而興諍論。如薄伽梵于大乘阿毗達磨經中說如是言。若諸菩薩欲勤精進修諸善品。欲行真實法隨法行。欲善攝益一切有情。欲得速證阿耨多羅三藐三菩提者。當正觀察十二處法。不應與他共興諍論。何等十二。一者宣說證無上義微妙法時。其信解者甚為難得。二者作受教心而請問者甚為難得。三者時眾賢善觀察德失甚為難得。四者凡所興論能離六失甚為難得。何等為六。謂執著邪宗失。矯亂語失。所作語言不應時失。言退屈失。粗惡語失。心恚怒失。五者凡興論時不懷獷毒甚為難得。六者凡興論時善護他心甚為難得。七者凡興論時善護定心甚為難得。八者凡興論時欲令己劣他得勝心甚為難得。九者己劣他勝心不煩惱甚為難得。十者心已煩惱得安隱住甚為難得。十一者既不安住常修善法甚為難得。十二者于諸善法既不恒修。心未得定能速得定。心已得定能速解脫甚為難得。
何等秘密抉擇。謂說余義名句文身。隱密轉變更顯余義。如契經
【現代漢語翻譯】 現代漢語譯本：沒有德行和善巧的人不應該發起辯論。如果知道對方是能夠理解正法的器皿，並且大眾有德行和善巧，才可以發起辯論。 第七，辯論需要多種能力。概括來說有三種：第一，精通自己和他人的宗派，因此能夠普遍地發起談論；第二，無所畏懼，因此能夠在一切大眾面前發起論端；第三，有辯才，因此能夠對於各種問題都善於辯解回答。 此外，如果想要自己獲得利益和安樂，就應該精通各種辯論的規則。不應該與他人發起爭論。正如薄伽梵（Bhagavan，世尊）在《大乘阿毗達磨經》中這樣說：『如果各位菩薩想要勤奮精進地修習各種善行，想要奉行真實的佛法並依此修行，想要好好地攝受利益一切眾生，想要迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就應當正確地觀察十二種處法，不應該與他人共同發起爭論。』什麼是十二種呢？第一，宣說證悟無上意義的微妙佛法時，能夠信解的人非常難得。第二，以接受教導的心來請問的人非常難得。第三，集會的大眾賢善，能夠觀察到辯論的優點和缺點，這種情況非常難得。第四，凡是發起的辯論能夠遠離六種過失，這種情況非常難得。什麼是六種過失呢？就是執著于邪惡宗派的過失，虛假混亂的言語的過失，所說的話不合時宜的過失，言語退縮的過失，粗暴惡劣的言語的過失，心中懷有嗔恨憤怒的過失。第五，凡是發起辯論時不懷有粗野狠毒的心，這種情況非常難得。第六，凡是發起辯論時能夠很好地守護他人的心，這種情況非常難得。第七，凡是發起辯論時能夠很好地守護自己的定心，這種情況非常難得。第八，凡是發起辯論時希望自己處於劣勢而對方獲得勝利的心，這種情況非常難得。第九，自己處於劣勢而對方獲得勝利時，內心不煩惱，這種情況非常難得。第十，內心已經煩惱，還能獲得安穩的住處，這種情況非常難得。第十一，既然不能安住，還能經常修習善法，這種情況非常難得。第十二，對於各種善法既然不能經常修習，在心沒有得到安定的時候能夠迅速得到安定，心已經得到安定的時候能夠迅速解脫，這種情況非常難得。 什麼是秘密的抉擇呢？就是用來說明其他意義的名詞、語句和文字，隱秘地轉變而更明顯地表達其他意義。例如契經（Sutra，佛經）。
【English Translation】 English version: One without virtue and skill should not initiate debate. If one knows that the opponent is a vessel for the true Dharma, and the assembly possesses virtue and skill, then debate may be initiated. Seventh, debate requires various abilities. Briefly, there are three: First, being well-versed in one's own and others' doctrines, thereby being capable of universally initiating discussions; Second, being fearless, thereby being capable of initiating arguments in any assembly; Third, possessing eloquence, thereby being capable of skillfully answering all questions and difficulties. Furthermore, if one desires to seek benefit and happiness for oneself, one should be well-versed in the rules of debate. One should not initiate disputes with others. As the Bhagavan (世尊, The Blessed One) said in the Mahayana Abhidharma Sutra: 'If those Bodhisattvas wish to diligently cultivate various virtuous qualities, wish to practice the true Dharma and act in accordance with it, wish to well gather and benefit all sentient beings, wish to quickly attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment), they should correctly observe the twelve dharmas, and should not jointly initiate disputes with others.' What are the twelve? First, when proclaiming the subtle Dharma that realizes the supreme meaning, those who have faith and understanding are very rare. Second, those who ask questions with a receptive mind are very rare. Third, the assembly is virtuous and wise, able to observe the merits and faults of the debate, this situation is very rare. Fourth, it is very rare that any debate initiated can avoid the six faults. What are the six faults? They are the fault of clinging to evil doctrines, the fault of false and confused speech, the fault of speaking inappropriately, the fault of retreating in speech, the fault of harsh and evil speech, and the fault of harboring anger and resentment in the heart. Fifth, it is very rare that one does not harbor a crude and venomous mind when initiating a debate. Sixth, it is very rare that one can well protect the minds of others when initiating a debate. Seventh, it is very rare that one can well protect one's own mind of concentration when initiating a debate. Eighth, it is very rare that one desires to be inferior and the other to be victorious when initiating a debate. Ninth, it is very rare that one is not afflicted when one is inferior and the other is victorious. Tenth, it is very rare that one can find a peaceful dwelling when one's mind is already afflicted. Eleventh, it is very rare that one can constantly cultivate virtuous dharmas when one cannot dwell peacefully. Twelfth, it is very rare that one can quickly attain concentration when the mind has not attained stability, and that one can quickly attain liberation when the mind has already attained stability, since one cannot constantly cultivate various virtuous dharmas.' What is secret discernment? It is the use of nouns, phrases, and letters to express other meanings, subtly transforming and more clearly expressing other meanings. For example, the Sutras (佛經, Buddhist scriptures).
言。
逆害於父母 王及二多聞 誅國及隨行 是人說清凈
又契經言。
不信不知恩 斷蜜無容處 恒食人所吐 是最上丈夫
又契經言。
覺不堅為堅 善住于顛倒 極煩惱所惱 得最上菩提
又契經言。菩薩摩訶薩成就五法。施波羅蜜多速得圓滿。何等為五。一者增益慳吝法性。二者于施有倦。三者憎惡乞求。四者無暫少施。五者遠離於施。
又契經言。菩薩摩訶薩成就五法名梵行者。成就第一清凈梵行。何等為五。一者常求以欲離欲。二者舍斷欲法。三者欲貪已生即便堅執。四者怖治欲法。五者三二數貪。
何故此論名為大乘阿毗達磨集。略有三義。謂等所集故。遍所集故。正所集故。
大乘阿毗達磨集論卷第七
【現代漢語翻譯】 現代漢語譯本： 說。
殺害父母的人，國王以及博學多聞的人，誅滅國家以及隨行人員，這樣的人卻說自己清凈。
又有契經說：
不講信用，不知感恩，就像斷了蜜蜂的蜂巢一樣沒有容身之處，總是吃別人吐出來的東西，這樣的人是最上等的丈夫。
又有契經說：
把不堅固的當作堅固的，安住在顛倒之中，被極度的煩惱所困擾，卻能獲得最上等的菩提（覺悟）。
又有契經說：菩薩摩訶薩（偉大的覺悟者）成就五種法，佈施波羅蜜多（到達彼岸的佈施）就能迅速圓滿。是哪五種呢？一是增長慳吝的法性，二是對佈施感到厭倦，三是憎恨乞求者，四是沒有哪怕暫時的佈施，五是遠離佈施。
又有契經說：菩薩摩訶薩成就五種法，被稱為梵行者，成就第一清凈的梵行。是哪五種呢？一是常常尋求用慾望來脫離慾望，二是捨棄斷除慾望的方法，三是慾望和貪念已經產生就堅決執著，四是害怕並治理慾望的方法，五是三番五次地貪戀。
為什麼這部論著名為《大乘阿毗達磨集論》？略有三種含義：一是平等地收集，二是普遍地收集，三是正確地收集。
《大乘阿毗達磨集論》卷第七
【English Translation】 English version: Said:
'One who harms parents, the king, and the learned, who destroys the country and its followers, that person claims to be pure.'
Also, the sutra says:
'One who is untrustworthy and ungrateful, like a broken honeycomb with no place to stay, always eating what others have vomited, that person is the supreme husband.'
Also, the sutra says:
'Perceiving the impermanent as permanent, dwelling in inversion, tormented by extreme afflictions, yet attaining the supreme Bodhi (enlightenment).'
Also, the sutra says: 'A Bodhisattva Mahasattva (great being) who accomplishes five dharmas quickly perfects the Dāna pāramitā (perfection of giving). What are the five? First, increasing the nature of stinginess. Second, being weary of giving. Third, hating beggars. Fourth, not giving even for a moment. Fifth, staying away from giving.'
Also, the sutra says: 'A Bodhisattva Mahasattva who accomplishes five dharmas is called a Brahmacharin (practitioner of pure conduct), accomplishing the first pure Brahmacharya. What are the five? First, constantly seeking to leave desire with desire. Second, abandoning the methods of cutting off desire. Third, firmly clinging to desire and greed once they have arisen. Fourth, fearing and governing the methods of desire. Fifth, repeatedly being greedy.'
Why is this treatise called the 'Abhidharma-samuccaya (Compendium of Abhidharma) of the Mahāyāna (Great Vehicle)'? Briefly, there are three meanings: first, because it is collected equally; second, because it is collected universally; third, because it is collected correctly.
The Abhidharma-samuccaya of the Mahāyāna, Volume 7