T31n1606_大乘阿毗達磨雜集論
大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
No. 1606 [cf. No. 1605]
大乘阿毗達磨雜集論卷第一
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
本事分中三法品第一之一
諸會真凈究竟理 超聖行海升彼岸 證得一切法自在 善權化導不思議 無量希有勝功德 自他並利所依止 敬禮如是大覺尊 無等妙法諸聖眾 敬禮開演本論師 親承聖旨分別者 由悟契經及解釋 爰發正勤乃參綜
今此頌中無倒稱讚最勝功德敬申頂禮。以供養三寶及造此論經釋二師隨其所應。所以者何。此論所依及能起故。佛薄伽梵是契經等一切教法平等所依。無師自悟諸法實性。一分教起所依處故。從此無間聖弟子眾依法隨學法為依者。法界所流故。經釋二師亦契如來所說正法。一分無倒聞思修行。為依止故隨而造論。初二頌顯示如來應正等覺勝德六義。所謂自性因果業相應差別義。諸會真凈究竟理者。顯自性義。謂諸佛法身以一切種轉依真如為體性故。超聖行海升彼岸者。顯因義。謂佛菩提從一切種極喜等十地聖行無量無數大劫。圓滿修習因所生故。證得一切法自在者。顯果義。謂永斷一切煩惱障所知障及彼余習。證得
【現代漢語翻譯】 現代漢語譯本 《大乘阿毗達磨雜集論》卷第一
安慧菩薩 糅
大唐三藏法師玄奘 奉 詔譯
本事分中三法品第一之一
諸會真凈究竟理，超聖行海升彼岸，證得一切法自在，善權化導不思議。 無量希有勝功德，自他並利所依止，敬禮如是大覺尊，無等妙法諸聖眾。 敬禮開演本論師，親承聖旨分別者，由悟契經及解釋，爰發正勤乃參綜。
今此頌中無倒稱讚最勝功德敬申頂禮。以供養三寶及造此論經釋二師隨其所應。所以者何。此論所依及能起故。佛薄伽梵（Bhagavan，世尊）是契經等一切教法平等所依。無師自悟諸法實性。一分教起所依處故。從此無間聖弟子眾依法隨學法為依者。法界所流故。經釋二師亦契如來所說正法。一分無倒聞思修行。為依止故隨而造論。初二頌顯示如來應正等覺勝德六義。所謂自性因果業相應差別義。諸會真凈究竟理者。顯自性義。謂諸佛法身以一切種轉依真如為體性故。超聖行海升彼岸者。顯因義。謂佛菩提從一切種極喜等十地聖行無量無數大劫。圓滿修習因所生故。證得一切法自在者。顯果義。謂永斷一切煩惱障所知障及彼余習。證得
【English Translation】 English version 《Mahāyāna Abhidharma Saṃgraha》Volume 1
Composed by Bodhisattva Asanga
Translated under Imperial Order by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty
First of the Three Dharmas Chapter in the Section on Basic Matters
'Gathering the true, pure, and ultimate principle, transcending the ocean of holy practices to reach the other shore, attaining自在(zizai, mastery) over all dharmas, skillfully guiding and transforming in inconceivable ways.' 'Immeasurable and rare supreme merits, the basis for benefiting oneself and others, I respectfully bow to the Great Awakened One, the unparalleled and wonderful Dharma, and all the Holy Assembly.' 'I respectfully bow to the teacher who expounds this treatise, who personally received the Holy Will and distinguished it, through understanding the Sutras and their explanations, thereby initiating diligent effort to synthesize them.'
In these verses, without error, praise is offered to the supreme merits, respectfully bowing in homage. This is to make offerings to the Three Jewels and to the two teachers who created this treatise and its commentary, as appropriate. Why is this so? Because this treatise relies on them and arises from them. The Buddha Bhagavan (Bhagavan, World Honored One) is the equal basis of reliance for all teachings, such as the Sutras. Without a teacher, he self-awakened to the true nature of all dharmas. Therefore, he is the place where a portion of the teachings arise and rely. From this, without interruption, the assembly of holy disciples follows the Dharma and learns according to the Dharma, taking the Dharma as their basis. Therefore, it flows from the Dharma realm. The two teachers of the Sutras and commentaries also accord with the 正法(zhengfa, true Dharma) spoken by the Tathagata. A portion of them, without error, hear, contemplate, and cultivate, taking this as their basis of reliance, and accordingly create the treatise. The first two verses reveal the six meanings of the supreme virtues of the Tathagata, the 應正等覺(yingzhengdengjue, worthy of right and equal enlightenment), namely, the meaning of 自性(zixing, self-nature), cause, effect, karma, correspondence, and difference. 'Gathering the true, pure, and ultimate principle' reveals the meaning of 自性(zixing, self-nature). It means that the Dharmakaya of all Buddhas takes 真如(zhenru, suchness) as its essence, transforming依(yi, reliance) in all ways. 'Transcending the ocean of holy practices to reach the other shore' reveals the meaning of cause. It means that Buddha's Bodhi arises from the immeasurable and countless great kalpas of the ten grounds of holy practice, such as the 極喜(jixi, utmost joy) and others, fully cultivating the cause. 'Attaining 自在(zizai, mastery) over all dharmas' reveals the meaning of effect. It means that one permanently severs all afflictive obstructions, cognitive obstructions, and their remaining habits, and attains
無邊希有功德無上三菩提果。於一切法自在轉故。善權化導不思議者。顯業義。謂以超非一切智境。神通記說教誡變現等無量調伏方便。導引可化有情令心界清凈故。無量希有勝功德者。顯相應義。謂超尋思數量。無邊種種難行苦行。所生無上大悲力無畏等功德法寶相應故。自他並利所依止者。顯差別義。謂如來受用變化自性身。如其次第自他並利所依故。所依者。身義體義。無差別也。自他並利所依者。就勝而說。謂受用身自利最勝處大會中。能受第一廣大甚深法聖財故。變化身者。他利最勝遍於十方一切世界。能起無間。猶工巧業等諸變化事。建立有情所應作故。自性身者。謂諸善逝共有法身最極微細一切障轉依真如為體故。于自他利併爲最勝。由證此身得余身故。此三佛身是差別義。當知此中亦贊法僧功德。法寶者。自性因果等義所攝故。僧寶者。隨此修學所生故。庶令學者無諸怖畏。方造論端建茲體性。
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
問何故論端先辯蘊等。答欲令學者于幾何因等諸思擇處得善巧故。所以者何。由此善巧能得二種稱讚利益。所謂作意稱讚利益。論議抉擇稱讚利益。作意稱讚利益者。謂善順
【現代漢語翻譯】 現代漢語譯本： 無邊希有功德無上三菩提果（anuttarā-samyak-saṃbodhi-phala，無上正等正覺之果）。於一切法自在轉故，善巧方便化導不可思議者，這是爲了彰顯事業的意義。即以超越非一切智境的神通、記說、教誡、變現等無量調伏方便，引導可教化的有情眾生，令其心界清凈的緣故。 無量希有殊勝功德者，這是爲了彰顯相應的意義。即超越尋思數量，以無邊種種難行苦行所生無上大悲力、無畏等功德法寶相應的緣故。 自他並利所依止者，這是爲了彰顯差別的意義。即如來的受用身（saṃbhogakāya）、變化身（nirmāṇakāya）、自性身（svabhāvakāya），如其次第是自利、他利、並利所依的緣故。所依，即是身義、體義，沒有差別。自他並利所依止，就殊勝而言，受用身在自利最殊勝的處所大會中，能領受第一廣大甚深的法聖財的緣故；變化身，在他利最殊勝的十方一切世界，能生起無間斷，猶如工巧業等諸般變化事，建立有情眾生所應作的緣故；自性身，是諸佛共同的法身（dharmakāya），最極微細，一切障礙轉依真如為體性的緣故，于自利他利併爲最殊勝，由證得此身而得其餘身的緣故。這三種佛身是差別的意義。 應當知道，此處也讚歎了法寶和僧寶的功德。法寶，是自性、因果等意義所攝的緣故。僧寶，是隨此修學所生的緣故。希望學者沒有諸般怖畏，方能造論，建立此等體性。
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。
問：為什麼論的開端先辨析蘊等？答：爲了讓學者在幾何因等諸思擇處獲得善巧的緣故。為什麼這樣說呢？因為由此善巧能獲得兩種稱讚利益，即作意稱讚利益和論議抉擇稱讚利益。作意稱讚利益，是指善於順...
【English Translation】 English version: Boundless, rare, meritorious, unsurpassed, three Bodhi fruits (anuttarā-samyak-saṃbodhi-phala, the fruit of unsurpassed perfect enlightenment). Because of the freedom to transform all dharmas, skillful means to guide the inconceivable, this is to manifest the meaning of activity. That is, using countless means of taming, such as supernatural powers, predictions, teachings, and transformations that transcend the realm of non-omniscience, to guide sentient beings who can be taught, so that their mind realms are purified. Boundless, rare, and supreme merits, this is to manifest the meaning of correspondence. That is, surpassing the number of thoughts, corresponding to the unsurpassed great compassion, fearlessness, and other meritorious Dharma treasures born from countless kinds of difficult and ascetic practices. The basis for benefiting oneself and others, this is to manifest the meaning of difference. That is, the Enjoyment Body (saṃbhogakāya), Transformation Body (nirmāṇakāya), and Essence Body (svabhāvakāya) of the Tathagata, in that order, are the basis for benefiting oneself, others, and both. 'Basis' means body and essence, without difference. The basis for benefiting oneself and others, in terms of superiority, the Enjoyment Body, in the assembly where self-benefit is most supreme, can receive the first vast and profound Dharma treasure; the Transformation Body, in the most supreme ten directions and all worlds for benefiting others, can arise without interruption, like various transformations such as skillful crafts, establishing what sentient beings should do; the Essence Body, is the Dharma Body (dharmakāya) common to all Buddhas, the most subtle, with the true suchness of the transformation of all obstacles as its essence, and is most supreme in benefiting oneself and others, because by realizing this body, one obtains the other bodies. These three Buddha bodies are the meaning of difference. It should be known that the merits of the Dharma Jewel and the Sangha Jewel are also praised here. The Dharma Jewel is encompassed by the meanings of self-nature, cause and effect, and so on. The Sangha Jewel is born from following this practice. It is hoped that scholars will have no fears, so that they can create treatises and establish these natures.
The subject matter and the determination, each has four kinds; the three dharmas encompass and accomplish, the true dharma obtains discussion; geometric cause takes form, establishment and order; meaning, metaphor, broad distinction, collection, summary, verse, should be known.
Question: Why does the beginning of the treatise first analyze the aggregates, etc.? Answer: In order to enable scholars to gain skill in the places of contemplation such as geometric cause. Why is this so? Because by this skill, two kinds of praise benefits can be obtained, namely, the benefit of praise for intention and the benefit of praise for discussion and determination. The benefit of praise for intention refers to being good at following...
增長奢摩他毗缽舍那故。善順增長奢摩他者。謂于如是諸思擇處已作善巧。得無疑故。隨其所樂於一境界正觀現前。心易定故。善順增長毗缽舍那者。以無量門觀察一切所知境界。速令正慧究竟滿故。論議抉擇稱讚利益者。由於如是諸思擇處善通達故。成就一切問答自在。于諸異論得無所畏。
問蘊界處各有幾種。答蘊有五種。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。
問何因蘊唯有五答為顯五種我事故謂為顯身具我事。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。於此五中前四是我所事。第五即我相事。言身具者。謂內外色蘊所攝。受等諸蘊受用等義。相中當說。彼所依止我自體事者。謂識蘊是身具等所依我相事義。所以者何。世間有情多於識蘊計執為我。于余蘊計執我所。
問何因界唯十八。答由身具等能持過現六行受用性故。身者。謂眼等六根。具者。謂色等六境。過現六行受用者。謂六識。能持者。謂六根六境能持六識。所依所緣故。過現六識能持受用者。不捨自相故
【現代漢語翻譯】 現代漢語譯本：通過增長奢摩他（止，Śamatha，心的平靜）和毗缽舍那（觀，Vipaśyanā，洞察力）來實現。善於順應和增長奢摩他，指的是對於這些思擇之處已經熟練掌握，因為獲得了無疑的理解。因此，可以隨心所欲地將正念集中於一個境界，心也容易安定。善於順應和增長毗缽舍那，指的是以無量法門觀察一切所知的境界，迅速使正慧達到究竟圓滿。論議抉擇稱讚利益，指的是由於對這些思擇之處透徹理解，成就一切問答的自在，對於各種不同的論點都能無所畏懼。
問：蘊（Skandha，構成要素）、界（Āyatana，處所）、處（Dhātu，元素）各有幾種？答：蘊有五種，即色蘊（Rūpa-skandha，物質蘊）、受蘊（Vedanā-skandha，感受蘊）、想蘊（Saṃjñā-skandha，知覺蘊）、行蘊（Saṃskāra-skandha，意志蘊）和識蘊（Vijñāna-skandha，意識蘊）。界有十八種，即眼界（Cakṣur-āyatana，眼處）和眼識界（Cakṣur-vijñāna-āyatana，眼識處），耳界（Śrotra-āyatana，耳處）和耳識界（Śrotra-vijñāna-āyatana，耳識處），鼻界（Ghrāṇa-āyatana，鼻處）和鼻識界（Ghrāṇa-vijñāna-āyatana，鼻識處），舌界（Jihvā-āyatana，舌處）和舌識界（Jihvā-vijñāna-āyatana，舌識處），身界（Kāya-āyatana，身處）和身識界（Kāya-vijñāna-āyatana，身識處），意界（Manas-āyatana，意處）和意識界（Mano-vijñāna-āyatana，意識處），以及法界（Dharma-āyatana，法處）。處有十二種，即眼處（Cakṣur-āyatana，眼處）、色處（Rūpa-āyatana，色處）、耳處（Śrotra-āyatana，耳處）、聲處（Śabda-āyatana，聲處）、鼻處（Ghrāṇa-āyatana，鼻處）、香處（Gandha-āyatana，香處）、舌處（Jihvā-āyatana，舌處）、味處（Rasa-āyatana，味處）、身處（Kāya-āyatana，身處）、觸處（Sparśa-āyatana，觸處）、意處（Manas-āyatana，意處）和法處（Dharma-āyatana，法處）。
問：為什麼蘊只有五種？答：爲了顯示五種我（Ātman，自我）的事，即爲了顯示身具我事、受用我事、言說我事、造作一切法非法我事，以及彼所依止的我自體事。在這五種中，前四種是『我所』事，第五種是『我相』事。所說的『身具』，指的是內外色蘊所攝。受等諸蘊具有受用等的意義，將在相中說明。『彼所依止的我自體事』，指的是識蘊是身具等所依的我相事義。為什麼這麼說呢？因為世間的有情大多將識蘊執著為我，而將其他的蘊執著為我所。
問：為什麼界只有十八種？答：由於身具等能持有過去和現在的六行受用性。身，指的是眼等六根（Indriya，感官）。具，指的是色等六境（Viṣaya，對像）。過去和現在的六行受用，指的是六識（Vijñāna，意識）。能持，指的是六根和六境能持有六識，作為所依和所緣。過去和現在的六識能持有受用，因為不捨棄自身的相。
【English Translation】 English version: It is achieved through the increase of Śamatha (calm abiding, tranquility) and Vipaśyanā (insight). To skillfully cultivate and increase Śamatha means to have mastered these places of discernment, having gained unwavering understanding. Therefore, one can focus their mindfulness on a single object as desired, and the mind easily becomes stable. To skillfully cultivate and increase Vipaśyanā means to observe all knowable objects through limitless means, quickly bringing perfect wisdom to ultimate fulfillment. To debate, decide, praise, and benefit means that due to thorough understanding of these places of discernment, one achieves freedom in all questions and answers, and becomes fearless in the face of various opposing arguments.
Question: How many types are there of Skandha (aggregates, heaps), Āyatana (sense bases, sources), and Dhātu (elements)? Answer: There are five types of Skandha, namely Rūpa-skandha (form aggregate), Vedanā-skandha (feeling aggregate), Saṃjñā-skandha (perception aggregate), Saṃskāra-skandha (volition aggregate), and Vijñāna-skandha (consciousness aggregate). There are eighteen types of Āyatana, namely Cakṣur-āyatana (eye base) and Cakṣur-vijñāna-āyatana (eye-consciousness base), Śrotra-āyatana (ear base) and Śrotra-vijñāna-āyatana (ear-consciousness base), Ghrāṇa-āyatana (nose base) and Ghrāṇa-vijñāna-āyatana (nose-consciousness base), Jihvā-āyatana (tongue base) and Jihvā-vijñāna-āyatana (tongue-consciousness base), Kāya-āyatana (body base) and Kāya-vijñāna-āyatana (body-consciousness base), Manas-āyatana (mind base) and Mano-vijñāna-āyatana (mind-consciousness base), and Dharma-āyatana (dharma base). There are twelve types of Dhātu, namely Cakṣur-āyatana (eye element), Rūpa-āyatana (form element), Śrotra-āyatana (ear element), Śabda-āyatana (sound element), Ghrāṇa-āyatana (nose element), Gandha-āyatana (odor element), Jihvā-āyatana (tongue element), Rasa-āyatana (taste element), Kāya-āyatana (body element), Sparśa-āyatana (touch element), Manas-āyatana (mind element), and Dharma-āyatana (dharma element).
Question: Why are there only five Skandhas? Answer: To reveal the five aspects of 'I' (Ātman, self), namely to reveal the 'I' of possessing a body, the 'I' of experiencing, the 'I' of speaking, the 'I' of creating all that is lawful and unlawful, and the 'I' of the self-essence upon which they depend. Among these five, the first four are aspects of 'what belongs to I', and the fifth is the aspect of 'the appearance of I'. 'Possessing a body' refers to what is encompassed by the internal and external Rūpa-skandha. The Vedanā and other Skandhas have the meaning of experiencing, which will be explained in the section on characteristics. 'The self-essence upon which they depend' refers to the Vijñāna-skandha as the meaning of the appearance of 'I' upon which the possession of a body and so on depend. Why is this so? Because sentient beings in the world mostly cling to the Vijñāna-skandha as 'I', while clinging to the other Skandhas as 'what belongs to I'.
Question: Why are there only eighteen Āyatanas? Answer: Because the body and its components are able to maintain the nature of experiencing the six actions of the past and present. 'Body' refers to the six Indriyas (sense faculties) such as the eye. 'Components' refers to the six Viṣayas (sense objects) such as form. 'Experiencing the six actions of the past and present' refers to the six Vijñānas (consciousnesses). 'Maintaining' refers to the six Indriyas and six Viṣayas maintaining the six Vijñānas, as their basis and object. The six Vijñānas of the past and present are able to maintain the experiencing, because they do not abandon their own characteristics.
。當知十八以能持義故說名界。
問何因處唯十二。答唯身及具能與未來六行受用為生長門故。謂如過現六行受用相為眼等所持。未來六行受用相。以根及義為生長門亦爾。所言唯者。謂唯依根境立十二處。不依六種受用相識。
問云何名取蘊。答以取合故名為取蘊取者。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欲者希求相。貪者染著相。由欲希求未來自體為方便故。引取當蘊令起現前。由貪染著現在自體為方便故。執取現蘊令不捨離。是故此二說名為取。問何故界處說有取法。答應如蘊說。當知界處與取合故名有取法。
問色蘊何相。答變現相是色相。此有二種。一觸對變壞。二方所示現。觸對變壞者。謂由手足乃至蚊蛇所觸對時即便變壞。方所示現者。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。方所者。謂現前處所。如此如此色者。謂骨鎖等所知事同類影像。如是如是色者。謂形顯差別。種種構畫者。謂如相而想。
問受蘊何相。答領納相是受相。謂由受故領納種種凈不凈業所得異熟。若清凈業受樂異熟。不清凈業受苦異熟凈不凈業受不苦不樂異熟。所以者何。由凈不凈業感得異熟阿賴耶
【現代漢語翻譯】 現代漢語譯本：應當知道十八界之所以被稱為『界』，是因為它們具有能持的作用。
問：為什麼只有十二處？答：因為只有身（kaya）和諸根（indriya）能夠作為未來六種行（行為、作用）受用的生長之門。也就是說，過去和現在的六種行受用之相，由眼等所持。而未來的六種行受用之相，也以根和境（義）作為生長之門。這裡所說的『唯』，是指僅僅依靠根和境來建立十二處，不依靠六種受用相識。
問：什麼叫做取蘊（upadanaskandha）？答：因為與『取』（upadana）結合，所以稱為取蘊。『取』指的是在諸蘊中所存在的欲貪（chanda-raga）。為什麼說欲貪名為『取』？因為對於未來和現在的諸蘊，它們能夠引生並且不捨棄。希求未來，染著現在，這樣的欲貪名為『取』。『欲』是希求之相，『貪』是染著之相。由於『欲』以希求未來自體作為方便，所以能引取當來的蘊，使之生起現前。由於『貪』以染著現在自體作為方便，所以能執取現有的蘊，使之不捨離。因此，這二者被稱為『取』。問：為什麼界和處也說有取法？答：應當像蘊那樣解釋。應當知道，界和處與『取』結合，所以名為有取法。
問：色蘊（rupa-skandha）的體相是什麼？答：變現相是色相。這有兩種：一是觸對變壞，二是方所示現。觸對變壞是指，由於手足乃至蚊蛇的觸對，色就會變壞。方所示現是指，由方位所可以相示現，如此如此的顏色。或者由定心，或者由不定尋思相應，進行種種構畫。方位是指現前處所。『如此如此色』是指骨鎖等所知事同類的影像。『如是如是色』是指形狀顯現的差別。『種種構畫』是指如相而想。
問：受蘊（vedana-skandha）的體相是什麼？答：領納相是受相。也就是說，由於受，領納種種清凈和不清凈業所得到的異熟果報。如果是清凈業，就感受快樂的異熟果報；如果是不清凈業，就感受痛苦的異熟果報；如果是凈不凈業，就感受不苦不樂的異熟果報。為什麼這樣說呢？因為清凈和不清凈業感得的異熟阿賴耶（alayavijnana）……
【English Translation】 English version: It should be known that the eighteen are called 'dhatu' (界, element) because they have the function of upholding.
Question: Why are there only twelve ayatanas (處, sense bases)? Answer: Because only the kaya (身, body) and indriyas (具, faculties) can serve as the gates of growth for the enjoyment of the six future actions (行, actions). That is to say, the aspects of enjoyment of the six past and present actions are upheld by the eyes, etc. And the aspects of enjoyment of the six future actions also take the faculties and objects (義) as the gates of growth. The word 'only' here means that the twelve ayatanas are established solely based on the faculties and objects, and not based on the six aspects of consciousness of enjoyment.
Question: What is called upadanaskandha (取蘊, aggregates of clinging)? Answer: Because of the combination with 'upadana' (取, clinging), it is called upadanaskandha. 'Upadana' refers to the chanda-raga (欲貪, desire and attachment) that exists in the aggregates. Why are desire and attachment called 'upadana'? Because they can generate and not abandon the future and present aggregates. Desiring the future and being attached to the present, such desire and attachment are called 'upadana'. 'Chanda' (欲) is the aspect of desire, and 'raga' (貪) is the aspect of attachment. Because 'chanda' takes desiring the future self as a means, it can attract and take the future aggregate, causing it to arise in the present. Because 'raga' takes being attached to the present self as a means, it can grasp the present aggregate, causing it not to be abandoned. Therefore, these two are called 'upadana'. Question: Why are the dhatus and ayatanas also said to have clinging dharmas? Answer: It should be explained like the aggregates. It should be known that the dhatus and ayatanas are combined with 'upadana', so they are called dharmas with clinging.
Question: What is the characteristic of rupa-skandha (色蘊, aggregate of form)? Answer: The aspect of manifestation is the characteristic of form. There are two types: one is transformation through contact, and the other is manifestation through direction. Transformation through contact means that form will be transformed due to the contact of hands and feet, even mosquitoes and snakes. Manifestation through direction means that it can be shown by direction, such and such color. Or, through samadhi (定心, concentrated mind), or through indeterminate thinking in accordance, various constructions are made. Direction refers to the present location. 'Such and such color' refers to the image of the same kind of things known, such as bone locks. 'So and so color' refers to the difference in shape and appearance. 'Various constructions' refers to thinking according to the appearance.
Question: What is the characteristic of vedana-skandha (受蘊, aggregate of feeling)? Answer: The aspect of reception is the characteristic of feeling. That is to say, due to feeling, one receives the different mature results obtained from various pure and impure karmas. If it is pure karma, one experiences the mature result of happiness; if it is impure karma, one experiences the mature result of suffering; if it is pure and impure karma, one experiences the mature result of neither suffering nor happiness. Why is this so? Because the pure and impure karmas cause the mature alayavijnana (阿賴耶, store consciousness) to...
識。恒與舍受相應。唯此舍受是實異熟體。苦樂兩受從異熟生故。假說名異熟。
問想蘊何相。答構了相是想相。由此想故構畫種種諸法像類。隨所見聞覺知之義起諸言說。見聞覺知義者。眼所受是見義。耳所受是聞義。自然思構應如是。如是是覺義。自內所受是知義。諸言說者。謂詮辯義。
問行蘊何相。答造作相是行相。由此行故令心造作。謂于善惡無記品中驅役心故。又于種種苦樂等位驅役心故。
問識蘊何相。答了別相是識相。由此識故了別色聲香味觸法等種種境界。
問眼界何相。答謂眼曾現見色。及此種子積集異熟阿賴耶識是眼界相。眼曾見色者。謂能持過去識受用義以顯界性。現見色者。謂能持現在識受用義以顯界性。及此種子積集異熟阿賴耶識者。謂眼種子。或唯積集。為引當來眼根故。或已成熟。為生現在眼根故。此二種名眼界者眼生因故。如眼界相耳鼻舌身意。界相亦爾。問色界何相。答諸色眼曾現見。及眼界於此增上。是色界相。眼界於此增上者。謂依色根增上力外境生故。如色界相聲香味觸法界相亦爾。
問眼識界何相。答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。如眼識界耳鼻舌身意識界相亦爾。
問處何相。答如界應知隨其所
【現代漢語翻譯】 現代漢語譯本 識蘊。它總是與舍受（upeksa-vedana，不苦不樂的感受）相應。只有這種舍受才是真實的異熟果報體。苦受和樂受是從異熟果報所生，所以只是假名為異熟。
問：想蘊（samjna-skandha，知覺之蘊）的相是什麼？答：構畫了別的相就是想的相。由於想的作用，才能構畫種種諸法的形象和類別，隨著所見、所聞、所覺、所知的意義而產生各種言說。見、聞、覺、知的意思是：眼所感受的是見的意思，耳所感受的是聞的意思，自然而然的思構應該是這樣，這樣是覺的意思，自己內心所感受的是知的意思。各種言說，是指詮釋辨別意義。
問：行蘊（samskara-skandha，意志之蘊）的相是什麼？答：造作的相就是行的相。由於行的作用，使心有所造作，就是在善、惡、無記（不善不惡）的品類中驅使心。又在種種苦、樂等狀態中驅使心。
問：識蘊（vijnana-skandha，意識之蘊）的相是什麼？答：了別的相就是識的相。由於識的作用，才能了別色、聲、香、味、觸、法等種種境界。
問：眼界（caksu-dhatu，視覺之界）的相是什麼？答：所謂眼曾經顯現見色，以及這種子積集異熟的阿賴耶識（alaya-vijnana，藏識）就是眼界的相。『眼曾經見色』，是指能夠保持過去識的受用義，以此來顯示界的性質。『現在見色』，是指能夠保持現在識的受用義，以此來顯示界的性質。『以及這種子積集異熟的阿賴耶識』，是指眼的種子，或者只是積集，爲了引生將來的眼根；或者已經成熟，爲了產生現在的眼根。這兩種稱為眼界，是因為它們是眼產生的因。如眼界的相，耳、鼻、舌、身、意界的相也是這樣。 問：（rupa-dhatu，色界）的相是什麼？答：各種色是眼曾經顯現見到的，並且眼界對此有增上作用，這就是的相。『眼界對此有增上作用』，是指依靠色根的增上力，外境才能產生。如**的相，聲、香、味、觸、法界的相也是這樣。
問：眼識界（caksu-vijnana-dhatu，視覺意識之界）的相是什麼？答：所謂依靠眼緣色，產生類似色的了別，以及這種子積集異熟的阿賴耶識，就是眼識界的相。如眼識界的相，耳、鼻、舌、身、意識界的相也是這樣。
問：處（ayatana，處）的相是什麼？答：應該像界那樣理解，隨其所應。
【English Translation】 English version Consciousness. It is always associated with upeksa-vedana (neutral feeling). Only this neutral feeling is the real result of vipaka (karmic retribution). The feelings of suffering and pleasure are born from vipaka, so they are nominally called vipaka.
Question: What is the characteristic of the skandha of perception (samjna-skandha)? Answer: The characteristic of conceptualization and differentiation is the characteristic of perception. Because of perception, various images and categories of dharmas are conceptualized, and various expressions arise according to the meanings of what is seen, heard, felt, and known. The meanings of seeing, hearing, feeling, and knowing are: what is received by the eye is the meaning of seeing, what is received by the ear is the meaning of hearing, natural thought should be like this, this is the meaning of feeling, and what is received within oneself is the meaning of knowing. Various expressions refer to interpreting and distinguishing meanings.
Question: What is the characteristic of the skandha of volition (samskara-skandha)? Answer: The characteristic of creation is the characteristic of volition. Because of volition, the mind is made to create, that is, to drive the mind in the categories of good, evil, and neutral (neither good nor evil). Also, the mind is driven in various states of suffering, pleasure, etc.
Question: What is the characteristic of the skandha of consciousness (vijnana-skandha)? Answer: The characteristic of distinguishing is the characteristic of consciousness. Because of consciousness, various realms such as form, sound, smell, taste, touch, and dharma are distinguished.
Question: What is the characteristic of the eye-dhatu (caksu-dhatu, the element of sight)? Answer: What the eye has manifested and seen, and the alaya-vijnana (alaya-vijnana, storehouse consciousness) of this seed's accumulated vipaka, is the characteristic of the eye-dhatu. 'The eye has seen form' means that it can maintain the meaning of the past consciousness's enjoyment, thereby revealing the nature of the element. 'Seeing form now' means that it can maintain the meaning of the present consciousness's enjoyment, thereby revealing the nature of the element. 'And the alaya-vijnana of this seed's accumulated vipaka' refers to the seed of the eye, either just accumulating, in order to bring about the future eye-organ; or already matured, in order to produce the present eye-organ. These two are called the eye-dhatu because they are the cause of the eye's arising. Like the characteristic of the eye-dhatu, so are the characteristics of the ear, nose, tongue, body, and mind-dhatu. Question: What is the characteristic of rupa-dhatu (rupa-dhatu, the element of form)? Answer: Various forms are what the eye has manifested and seen, and the eye-dhatu has an enhancing effect on this, which is the characteristic of rupa-dhatu. 'The eye-dhatu has an enhancing effect on this' means that relying on the enhancing power of the form-organ, the external realm can arise. Like the characteristic of rupa-dhatu, so are the characteristics of the sound, smell, taste, touch, and dharma-dhatu.
Question: What is the characteristic of the eye-consciousness-dhatu (caksu-vijnana-dhatu, the element of visual consciousness)? Answer: What relies on the eye to perceive form, producing a differentiation similar to form, and the alaya-vijnana of this seed's accumulated vipaka, is the characteristic of the eye-consciousness-dhatu. Like the characteristic of the eye-consciousness-dhatu, so are the characteristics of the ear, nose, tongue, body, and mind-consciousness-dhatu.
Question: What is the characteristic of ayatana (ayatana, sense base)? Answer: It should be understood like the elements, according to what is appropriate.
應。謂眼當見色。及此種子等隨義應說。
云何建立色蘊。謂諸所有色。若四大種及四大種所造。所造者。謂以四大種為生依立持養因義。即依五因說名為造。生因者即是起因謂離大種色不起故。依因者即是轉因謂舍大種諸所造色無有功能。據別處故。立因者即隨轉因。由大變異能依造色隨變異故。持因者即是住因。謂由大種諸所造色相似相續生。持令不絕故。養因者即是長因。謂由大種養彼造色令增長故。
四大種者。謂地水火風界。地界者堅勁性。水界者流濕性。火界者溫熱性。風界者輕動性。所造色者。謂眼等五根。色聲香味所觸一分及法處所攝色。眼根者。謂四大種所造眼識所依。清凈色為體。耳根者。謂四大種所造耳識所依。清凈色為體。鼻根者。謂四大種所造鼻識所依。清凈色為體。舌根者。謂四大種所造舌識所依。清凈色為體。身根者。謂四大種所造身識所依。清凈色為體。
色者。四大種所造眼根所行義。謂青黃赤白長短方圓。粗細高下若正不正。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。此青等二十五色建立。由六種因。謂相故安立故損益故作所依故作相故莊嚴故。如其次第四十八一一一。迥色者。謂離余礙觸方所可得。空一顯色者。謂上所見青等
【現代漢語翻譯】 現代漢語譯本： 應：意思是說，眼根應當能夠見到色塵，以及與此相關的種子等等，都應當根據其含義進行解說。
如何建立色蘊（Rūpaskandha）？ 意思是說，所有存在的色，無論是四大種（catvāro mahābhūtāḥ）以及四大種所造的色。所造的意思是，以四大種作為產生、依靠、保持、滋養的原因。也就是依據這五種原因，稱之為『造』。生因，就是起始的原因，因為離開了四大種，色法無法生起。依因，就是轉變的原因，因為捨棄了四大種，所有造色便沒有作用，因為它們位於不同的地方。立因，就是隨轉的原因，由於四大種的變化，能夠依靠造色也隨之變化。持因，就是住持的原因，因為由四大種，所有造色相似相續地產生，保持它們不間斷。養因，就是滋養的原因，因為由四大種滋養那些造色，使它們增長。
四大種指的是地界（Pṛthivī-dhātu）、水界（Āpas-dhātu）、火界（Tejo-dhātu）、風界（Vāyo-dhātu）。地界具有堅硬的性質，水界具有流動濕潤的性質，火界具有溫暖炎熱的性質，風界具有輕盈運動的性質。所造色指的是眼根（cakṣurindriya）等五根，色（rūpa）、聲（śabda）、香（gandha）、味（rasa）、所觸（spraṣṭavya）的一部分，以及法處（dharmāyatana）所包含的色。眼根，指的是由四大種所造，是眼識（cakṣurvijñāna）所依靠的清凈色為體。耳根（śrotrendriya），指的是由四大種所造，是耳識（śrotravijñāna）所依靠的清凈色為體。鼻根（ghrāṇendriya），指的是由四大種所造，是鼻識（ghrāṇavijñāna）所依靠的清凈色為體。舌根（jihvendriya），指的是由四大種所造，是舌識（jihvāvijñāna）所依靠的清凈色為體。身根（kāyendriya），指的是由四大種所造，是身識（kāyavijñāna）所依靠的清凈色為體。
色，指的是四大種所造，是眼根所行境的意義。包括青（nīla）、黃（pīta）、赤（lohita）、白（avadāta）、長（dīrgha）、短（hrasva）、方（caturasra）、圓（parimaṇḍala）、粗（sthūla）、細（aṇu）、高（ucca）、下（nīca）、正（sama）、不正（viṣama）、光（āloka）、影（chāyā）、明（obhāsa）、暗（andhakāra）、云（megha）、煙（dhūma）、塵（rajas）、霧（mahika）。迥色（vivarṇa-rūpa）、表色（saṃsthāna-rūpa）、空一顯色（ākāśa-ekadeśa-rūpa）。這些又分為三種，即美妙的、不美妙的、以及兩者相違背的色。這青等二十五種色的建立，由六種原因。即相故、安立故、損益故、作為所依故、作為相故、莊嚴故。依次對應四、八、一、一、一、一。迥色，指的是離開其他障礙，在觸及的方位可以獲得的。空一顯色，指的是在上方所見到的青等。
【English Translation】 English version: 'Should' means that the eye should be able to see form, and seeds related to this, etc., should be explained according to their meaning.
How is the Skandha of Form (Rūpaskandha) established? It means all forms that exist, whether they are the four great elements (catvāro mahābhūtāḥ) or derived from the four great elements. 'Derived' means that the four great elements are the cause of production, reliance, maintenance, and nourishment. That is, based on these five causes, it is called 'derived'. The cause of production is the cause of arising, because form cannot arise without the great elements. The cause of reliance is the cause of transformation, because without the great elements, all derived forms have no function, as they are located in different places. The cause of establishment is the cause of following transformation, because due to the changes in the great elements, the derived forms that rely on them also change accordingly. The cause of maintenance is the cause of abiding, because from the great elements, all derived forms arise in a similar and continuous manner, maintaining them without interruption. The cause of nourishment is the cause of growth, because the great elements nourish those derived forms, causing them to grow.
The four great elements refer to the earth element (Pṛthivī-dhātu), water element (Āpas-dhātu), fire element (Tejo-dhātu), and wind element (Vāyo-dhātu). The earth element has the nature of solidity, the water element has the nature of fluidity and moisture, the fire element has the nature of warmth and heat, and the wind element has the nature of lightness and movement. Derived forms refer to the five sense organs such as the eye organ (cakṣurindriya), form (rūpa), sound (śabda), smell (gandha), taste (rasa), a portion of what is tangible (spraṣṭavya), and forms included in the sphere of dharmas (dharmāyatana). The eye organ refers to the pure form derived from the four great elements, which is the basis of eye consciousness (cakṣurvijñāna). The ear organ (śrotrendriya) refers to the pure form derived from the four great elements, which is the basis of ear consciousness (śrotravijñāna). The nose organ (ghrāṇendriya) refers to the pure form derived from the four great elements, which is the basis of nose consciousness (ghrāṇavijñāna). The tongue organ (jihvendriya) refers to the pure form derived from the four great elements, which is the basis of tongue consciousness (jihvāvijñāna). The body organ (kāyendriya) refers to the pure form derived from the four great elements, which is the basis of body consciousness (kāyavijñāna).
'Form' refers to what is derived from the four great elements and is the object of the eye organ. It includes blue (nīla), yellow (pīta), red (lohita), white (avadāta), long (dīrgha), short (hrasva), square (caturasra), round (parimaṇḍala), coarse (sthūla), fine (aṇu), high (ucca), low (nīca), even (sama), uneven (viṣama), light (āloka), shadow (chāyā), bright (obhāsa), dark (andhakāra), cloud (megha), smoke (dhūma), dust (rajas), mist (mahika). Distinctive color (vivarṇa-rūpa), shape color (saṃsthāna-rūpa), and color occupying space (ākāśa-ekadeśa-rūpa). These are further divided into three types: pleasant, unpleasant, and contradictory colors. The establishment of these twenty-five colors, such as blue, is due to six causes: characteristic, establishment, benefit/harm, serving as a basis, serving as a characteristic, and adornment. They correspond in order to four, eight, one, one, one, one. Distinctive color refers to what can be obtained in the direction of touch, apart from other obstacles. Color occupying space refers to blue, etc., seen above.
顯色。
聲者四大種所造耳根所取義。若可意。若不可意。若俱相違。若因受大種。若因不受大種。若因俱大種。若世所共成。若成所引。若遍計所執。若聖言所攝。若非聖言所攝。如是十一種聲。由五種因所建立。謂相故。損益故。因差別故。說差別故。言差別故。相者。謂耳根所取義。說差別者。謂世所共成等三。余如其所應。因受大種者。謂語等聲。因不受大種者。謂樹等聲。因俱者。謂手鼓等聲。世所共成者。謂世俗語所攝。成所引者。謂諸聖所說。遍計所執者。謂外道所說。聖非聖言所攝者。謂依見等八種言說。
香者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。當知此香三因建立。謂相故損益故差別故。俱生香者。旃彈那等。和合香者。謂和香等。變異香者。謂熟果等。味者四大種所造舌根所取義。謂苦酢甘辛鹹淡。若可意若不可意若俱相違。若俱生若和合若變異。建立此味應如香說。
所觸一分者四大種所造身根所取義。謂滑澀輕重軟緩急冷飢渴飽力劣悶癢黏病老死疲息勇。此所觸一分由八因建立。謂相故摩故稱故觸故執故雜故界不平等故界平等故。水風雜故冷。地水雜故黏。界平等故息力勇。勇者無畏飽。由二種界不平等故有饑等。余觸。
法處所攝色
【現代漢語翻譯】 現代漢語譯本 顯色（可見的顏色）。 聲音，是由四大種（地、水、火、風四種基本元素）所造，由耳根所取知的對象。這些聲音可以是悅耳的，不悅耳的，或兩者皆非的。聲音的產生，或者是因為接受了大種（四大種的相互作用），或者是因為沒有接受大種，或者是因為同時接受了大種。聲音的分類，可以是世俗共許的，聖賢所說的，或者是由遍計所執（虛妄分別）產生的。聲音的內容，可以是聖言所包含的，或者不是聖言所包含的。這十一種聲音，由五種原因所建立：相（聲音的本質），損益（聲音帶來的影響），因差別（產生聲音的原因不同），說差別（表達方式不同），言差別（語言種類不同）。相，指的是耳根所取知的對象。說差別，指的是世俗共許等三種情況。其餘的，根據具體情況而定。因受大種，指的是語言等聲音。因不受大種，指的是樹木等發出的聲音。因俱，指的是手鼓等發出的聲音。世所共成，指的是世俗語言所包含的內容。成所引，指的是諸位聖賢所說的話。遍計所執，指的是外道所說的話。聖非聖言所攝，指的是依見等八種言說。 香，是由四大種所造，由鼻根所取知的對象。包括好香、惡香、平等香、俱生香（天然產生的香）、和合香（混合的香）、變異香（變化產生的香）。應當知道，香由三種原因建立：相（香的本質），損益（香帶來的影響），差別（香的不同種類）。俱生香，比如旃檀那（sandalwood）等。和合香，比如混合香等。變異香，比如成熟的果實等。味，是由四大種所造，由舌根所取知的對象。包括苦、酸、甘、辛、咸、淡。這些味道可以是令人愉悅的，不令人愉悅的，或兩者皆非的。味道的產生，可以是俱生的，和合的，或變異的。建立此味，應該像香一樣解釋。 所觸一分（觸覺的一部分），是由四大種所造，由身根所取知的對象。包括滑、澀、輕、重、軟、緩、急、冷、饑、渴、飽、力、劣、悶、癢、黏、病、老、死、疲、息、勇。這部分觸覺由八種原因建立：相（觸覺的本質），摩（摩擦），稱（稱量），觸（接觸），執（執取），雜（混合），界不平等（元素不平衡），界平等（元素平衡）。水風混合產生冷的感覺。地水混合產生黏的感覺。元素平衡產生休息、力量和勇氣。勇氣指的是無畏和飽腹感。由於兩種元素不平衡，產生飢餓等感覺。其餘的觸覺... 法處所攝色（法處所包含的色法）。
【English Translation】 English version Visible Form. Sound is produced by the four great elements (earth, water, fire, and wind) and is the object apprehended by the ear sense. It can be agreeable, disagreeable, or neither. Its arising can be due to the reception of the great elements (interaction of the four great elements), the non-reception of the great elements, or the simultaneous reception of the great elements. Its classification can be conventionally established, spoken by the sages, or produced by parikalpita (conceptual construction). Its content can be encompassed by sacred words or not encompassed by sacred words. These eleven kinds of sound are established by five causes: nature (the essence of sound), benefit and harm (the effects of sound), difference in cause (different causes producing sound), difference in expression (different ways of expressing), and difference in language (different kinds of language). Nature refers to the object apprehended by the ear sense. Difference in expression refers to the three cases of conventional establishment, etc. The rest are according to the specific circumstances. 'Due to the reception of the great elements' refers to sounds such as speech. 'Due to the non-reception of the great elements' refers to sounds emitted by trees, etc. 'Due to both' refers to sounds emitted by hand drums, etc. Conventionally established refers to the content encompassed by conventional language. Produced by accomplishment refers to the words spoken by the sages. Parikalpita refers to the words spoken by the non-Buddhists. Encompassed by sacred and non-sacred words refers to the eight kinds of speech based on views, etc. Odor is produced by the four great elements and is the object apprehended by the nose sense. It includes good odor, bad odor, neutral odor, co-arisen odor (naturally produced odor), combined odor (mixed odor), and transformed odor (odor produced by transformation). It should be known that odor is established by three causes: nature (the essence of odor), benefit and harm (the effects of odor), and difference (different kinds of odor). Co-arisen odor refers to sandalwood (Chandana), etc. Combined odor refers to mixed odors, etc. Transformed odor refers to ripe fruits, etc. Taste is produced by the four great elements and is the object apprehended by the tongue sense. It includes bitter, sour, sweet, spicy, salty, and bland. These tastes can be pleasant, unpleasant, or neither. Their arising can be co-arisen, combined, or transformed. The establishment of taste should be explained like odor. A portion of tangible objects is produced by the four great elements and is the object apprehended by the body sense. It includes smooth, rough, light, heavy, soft, slow, fast, cold, hunger, thirst, satiety, strength, weakness, dullness, itching, stickiness, sickness, old age, death, fatigue, rest, and courage. This portion of tangible objects is established by eight causes: nature (the essence of tactile sensation), rubbing, weighing, touching, grasping, mixing, imbalance of elements, and balance of elements. The mixing of water and wind produces the sensation of cold. The mixing of earth and water produces the sensation of stickiness. The balance of elements produces rest, strength, and courage. Courage refers to fearlessness and satiety. Due to the imbalance of two elements, sensations such as hunger arise. The remaining tactile sensations... Form included in the dharma-sphere.
者。略有五種。謂極略色．極迥色．受所引色．遍計所起色．自在所生色。極略色者。謂極微色。極迥色者。謂即此離余礙觸色。受所引色者。謂無表色。遍計所起色者。謂影像色。自在所生色者。謂解脫靜慮所行境色。云何建立受蘊。謂六受身眼觸所生受。乃至意觸所生受。若樂若苦若不苦不樂。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。身受者。謂五識相應受。心受者。謂意識相應受。有味受者。謂自體愛相應受。無味受者。謂此愛不相應受。依耽嗜受者。謂妙五欲愛相應受。依出離受者。謂此愛不相應受。如是建立由四種因。謂所依故自體故。集所依故。雜染清凈故。集色所依建立身受。集無色所依建立心受。由雜染故建立有味等。由清凈故建立無味等。此愛不相應者。謂離系及隨順離系。云何建立想蘊。謂六想身。眼觸所生想。乃至意觸所生想。由此想故或了有相。或了無相。或了小大無量。或了無少所有無所有處有相想者。謂除不善言說無相界定及有頂定想所餘想。無相想者。謂前所除想。小想者。謂能了欲界想。大想者
【現代漢語翻譯】 現代漢語譯本： 問：什麼是色蘊？ 答：略而言之，有五種：極略色（最小的色）、極迥色（與其他礙觸分離的色）、受所引色（由感受引發的色）、遍計所起色（由虛妄分別產生的色）、自在所生色（由禪定自在產生的色）。 極略色，指的是極微之色（物質的最小單位）。極迥色，指的是與其餘礙觸分離的色。受所引色，指的是無表色（無法表達的色）。遍計所起色，指的是影像色（虛幻的色）。自在所生色，指的是解脫靜慮所行境色（從禪定中產生的色）。 問：如何建立受蘊（感受的集合）？ 答：有六種受身：眼觸所生受，乃至意觸所生受。這些感受可以是樂（快樂）、苦（痛苦）或不苦不樂（非苦非樂）。 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；樂無味受、苦無味受、不苦不樂無味受。 又有樂依耽嗜受、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。 身受，指的是與五識相應的感受。心受，指的是與意識相應的感受。有味受，指的是與自體愛相應的感受。無味受，指的是與自體愛不相應的感受。依耽嗜受，指的是與妙五欲愛相應的感受。依出離受，指的是與妙五欲愛不相應的感受。 如此建立受蘊，基於四種原因：所依故（因為所依賴的根源），自體故（因為自身的性質），集所依故（因為聚集所依賴的根源），雜染清凈故（因為混雜了染污和清凈）。 聚集色所依，建立身受。聚集無色所依，建立心受。由於雜染，建立有味受等。由於清凈，建立無味受等。 此愛不相應者，指的是離系（解脫束縛）及隨順離系（順應解脫）。 問：如何建立想蘊（思想的集合）？ 答：有六種想身：眼觸所生想，乃至意觸所生想。由於這些想，或者了知有相（有形相），或者了知無相（無形相），或者了知小、大、無量，或者了知無少所有（一無所有）。 有相想者，指的是除了不善言說、無相界定及有頂定想之外的其餘想。無相想者，指的是前面所排除的想。小想者，指的是能夠了知欲界的想。大想者，指的是能夠了知色界的想。
【English Translation】 English version: Q: What is the Skandha of Form (Rūpa-skandha)? A: Briefly, there are five kinds: extremely subtle form, extremely remote form, form derived from sensation, form arising from conceptualization, and form produced by mastery. Extremely subtle form refers to the form of ultimate particles. Extremely remote form refers to this form separated from other obstructive tangible forms. Form derived from sensation refers to non-revealing form (Avijñapti-rūpa). Form arising from conceptualization refers to image-form. Form produced by mastery refers to the form experienced in the meditative state of liberation. Q: How is the Skandha of Feeling (Vedanā-skandha) established? A: There are six bodies of feeling: feeling born of eye-contact, and so on up to feeling born of mind-contact. These feelings can be pleasant, painful, or neither-pleasant-nor-painful. Furthermore, there are pleasant bodily feelings, painful bodily feelings, and neither-pleasant-nor-painful bodily feelings; pleasant mental feelings, painful mental feelings, and neither-pleasant-nor-painful mental feelings. Furthermore, there are pleasant feelings with savor, painful feelings with savor, and neither-pleasant-nor-painful feelings with savor; pleasant feelings without savor, painful feelings without savor, and neither-pleasant-nor-painful feelings without savor. Furthermore, there are pleasant feelings dependent on craving, painful feelings dependent on craving, and neither-pleasant-nor-painful feelings dependent on craving; pleasant feelings dependent on renunciation, painful feelings dependent on renunciation, and neither-pleasant-nor-painful feelings dependent on renunciation. Bodily feeling refers to feeling associated with the five consciousnesses. Mental feeling refers to feeling associated with mind-consciousness. Feeling with savor refers to feeling associated with self-love. Feeling without savor refers to feeling not associated with this love. Feeling dependent on craving refers to feeling associated with love for the five desirable sense objects. Feeling dependent on renunciation refers to feeling not associated with this love. The establishment of the Skandha of Feeling is based on four causes: because of the basis of dependence, because of its own nature, because of the collection of the basis of dependence, and because of defilement and purity. The collection of the basis of form establishes bodily feeling. The collection of the basis of formlessness establishes mental feeling. Because of defilement, feelings with savor, etc., are established. Because of purity, feelings without savor, etc., are established. Those not associated with this love refer to detachment and that which accords with detachment. Q: How is the Skandha of Perception (Samjñā-skandha) established? A: There are six bodies of perception: perception born of eye-contact, and so on up to perception born of mind-contact. Because of these perceptions, one either understands forms (having characteristics), or understands formlessness (without characteristics), or understands small, large, or immeasurable, or understands nothing whatsoever. Perception with characteristics refers to all perceptions except those of unwholesome speech, the formless realm of cessation, and the peak of existence. Perception without characteristics refers to the perceptions excluded above. Small perception refers to the perception that can understand the desire realm. Large perception refers to the perception that can understand the form realm.
。謂能了色界想。無量想者。謂能了空。無邊處識無邊處想。無所有處想者。謂能了無所有處想。不善言說想者。謂未學語言故。雖於色起想而不能了。此名為色故名無相想。無相界定想者。謂離色等一切相無相涅槃想故。名無相想。有頂定想者。謂彼想不明利。不能于境圖種種相故。名無相想。小者。謂欲界下劣故。大者。謂色界增上故。無量者。謂空無邊處識無邊處無邊際故。是故緣彼諸想亦名小大無量。
云何建立行蘊。謂六思身。眼觸所生思。乃至意觸所生思。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有法並心不相應行。總名行蘊。雖除受想。一切心所有法及心不相應行。皆行蘊相。然思最勝與一切行為導首。是故偏說。為顯此義故。說由思造善法等。善者。謂當說信等。雜染者。謂當說貪等。根本煩惱及貪等煩惱分少分煩惱。分位差別者。謂于思所發種種行位。假設心不相應行。
問何等名余心所有法。答所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。如是思等五十五法。若遍行若別境若善若煩惱若隨煩
【現代漢語翻譯】 現代漢語譯本 所謂能了知『想』(saṃjñā，認知)。『無量想』，是指能了知空無邊處、識無邊處之『想』。『無所有處想』，是指能了知無所有處之『想』。『不善言說想』，是指因為沒有學習語言的緣故，雖然對於色(rūpa，物質)生起『想』，卻不能夠明瞭。因此稱作『色』，所以叫做『無相想』。『無相界定想』，是指遠離色等一切相，以無相涅槃為『想』，所以叫做『無相想』。『有頂定想』，是指那裡的『想』不明確清晰，不能夠對於境界描繪種種形象，所以叫做『無相想』。『小』，是指欲界(kāmadhātu)下劣的緣故。『大』，是指『增上』的緣故。『無量』，是指空無邊處、識無邊處沒有邊際的緣故。因此，緣于那些『想』，也叫做『小』、『大』、『無量』。
如何建立『行蘊』(saṃskāra-skandha，行蘊)？是指六種『思』(cetanā，思)身，即眼觸所生的『思』，乃至意觸所生的『思』。由於這些『思』，而思量造作諸善，思量造作雜染，思量造作分位差別。又，就是這些『思』，除去『受』(vedanā，感受)和『想』(saṃjñā，認知)，與其餘心所有法以及心不相應行，總稱為『行蘊』。雖然除去『受』和『想』，一切心所有法以及心不相應行，都是『行蘊』的相，然而『思』最為殊勝，是一切行的引導者，因此特別說明。爲了顯示這個意義，所以說由『思』造作善法等。『善』，是指將要說的信等。『雜染』，是指將要說的貪等。根本煩惱以及貪等煩惱、少分煩惱。『分位差別』，是指對於『思』所引發的種種行位，假設心不相應行。
問：什麼叫做其餘心所有法？答：所謂作意(manasikara，注意)、觸(sparśa，接觸)、欲(chanda，意欲)、勝解(adhimokṣa，勝解)、念(smṛti，正念)、三摩地(samādhi，禪定)、慧(prajñā，智慧)、信(śraddhā，信仰)、慚(hrī，慚)、愧(apatrāpya，愧)、無貪(alobha，不貪)、無瞋(adveṣa，不嗔)、無癡(amoha，不癡)、勤(vīrya，精進)、安(praśrabdhi，輕安)、不放逸(apramāda，不放逸)、舍(upekṣā，舍)、不害(avihiṃsā，不害)、貪(lobha，貪)、瞋(dveṣa，嗔)、慢(māna，慢)、無明(avidyā，無明)、疑(vicikitsā，懷疑)、薩迦耶見(satkāya-dṛṣṭi，有身見)、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，忿)、恨(upanāha，恨)、覆(mrakṣa，覆)、惱(pradāsa，惱)、嫉(īrṣyā，嫉妒)、慳(mātsarya，慳吝)、誑(śāṭhya，誑)、諂(maya，諂媚)、憍(mada，驕慢)、害(vihiṃsā，害)、無慚(āhrīkya，無慚)、無愧(anapatrāpya，無愧)、惛沉(styāna，昏沉)、掉舉(auddhatya，掉舉)、不信(āśraddhya，不信)、懈怠(kausīdya，懈怠)、放逸(pramāda，放逸)、忘念(muṣitasmṛtitā，失念)、不正知(asaṃprajanya，不正知)、散亂(vikṣepa，散亂)、睡眠(middha，睡眠)、惡作(kaukṛtya，惡作)、尋(vitarka，尋)、伺(vicāra，伺)。像這樣，思等五十五法，無論是遍行、別境、善、煩惱、隨煩惱。
【English Translation】 English version 'Being able to understand 'saṃjñā' (perception). 'Immeasurable perception' means being able to understand the perception of the realm of infinite space and the realm of infinite consciousness. 'The perception of the realm of nothingness' means being able to understand the perception of the realm of nothingness. 'The perception of unskilled speech' means that because one has not learned language, although perception arises regarding rūpa (form), one is unable to understand it clearly. Therefore, it is called 'rūpa', hence the name 'perception of no form'. 'The perception of the formless realm' means taking nirvana without form as perception, thus it is called 'perception of no form'. 'The perception of the peak of existence' means that the perception there is not clear or sharp, unable to depict various forms of the object, hence it is called 'perception of no form'. 'Small' refers to the inferiority of the kāmadhātu (desire realm). 'Great' refers to the cause of 'increase'. 'Immeasurable' refers to the boundlessness of the realm of infinite space and the realm of infinite consciousness. Therefore, the perceptions related to those are also called 'small', 'great', and 'immeasurable'.
How is the saṃskāra-skandha (aggregate of mental formations) established? It refers to the six kinds of cetanā (volition), namely the volition arising from eye-contact, and so on, up to the volition arising from mind-contact. Because of these volitions, one contemplates and creates good deeds, contemplates and creates defilements, and contemplates and creates differentiations of positions. Furthermore, these volitions, excluding vedanā (feeling) and saṃjñā (perception), together with the remaining mental factors and non-associated formations, are collectively called the saṃskāra-skandha. Although excluding feeling and perception, all mental factors and non-associated formations are aspects of the saṃskāra-skandha, volition is the most excellent and the leader of all formations, therefore it is specifically mentioned. To illustrate this meaning, it is said that good deeds are created by volition, and so on. 'Good' refers to faith and so on, which will be discussed later. 'Defilements' refer to greed and so on, which will be discussed later. Fundamental afflictions, as well as afflictions like greed, and minor afflictions. 'Differentiations of positions' refer to the various positions of actions arising from volition, assuming non-associated formations.
Question: What are the remaining mental factors? Answer: They are manasikara (attention), sparśa (contact), chanda (desire), adhimokṣa (resolution), smṛti (mindfulness), samādhi (concentration), prajñā (wisdom), śraddhā (faith), hrī (shame), apatrāpya (embarrassment), alobha (non-greed), adveṣa (non-hatred), amoha (non-delusion), vīrya (effort), praśrabdhi (ease), apramāda (non-negligence), upekṣā (equanimity), avihiṃsā (non-harming), lobha (greed), dveṣa (hatred), māna (pride), avidyā (ignorance), vicikitsā (doubt), satkāya-dṛṣṭi (view of self), antagrāha-dṛṣṭi (extreme views), dṛṣṭi-parāmarśa (holding to views), śīla-vrata-parāmarśa (holding to precepts and vows), mithyā-dṛṣṭi (wrong view), krodha (anger), upanāha (resentment), mrakṣa (concealment), pradāsa (spite), īrṣyā (envy), mātsarya (stinginess), śāṭhya (deceit), maya (hypocrisy), mada (conceit), vihiṃsā (harming), āhrīkya (shamelessness), anapatrāpya (lack of embarrassment), styāna (sloth), auddhatya (excitement), āśraddhya (lack of faith), kausīdya (laziness), pramāda (negligence), muṣitasmṛtitā (forgetfulness), asaṃprajanya (non-awareness), vikṣepa (distraction), middha (sleep), kaukṛtya (remorse), vitarka (initial thought), vicāra (sustained thought). Thus, these fifty-five dharmas, such as volition, are either universal, specific, wholesome, afflictive, or secondary afflictive.
惱若不定。如其次第五五十一十二十四應知。又此諸心所有法若相若業。當廣分別。
思者。於心造作意業為體。于善不善無記品中役心為業。於心造作意業為體者。此辯其相。于善等品中役心為業者。此辯其業。以于所作善等法中發起心故。
作意者。發動心為體。于所緣境持心為業。于所緣境持心者。謂即於此境數數引心。是故心得定者名得作意。觸者。依三和合諸根變異分別為體。受所依為業。謂識生時所依諸根隨順生起苦樂等受變異行相。隨此行相分別觸生。
欲者于所樂事彼彼引發所作希望為體。正勤所依為業。彼彼引發所作希望者。謂欲引攝見聞等一切作用故。勝解者。于決定事隨所決定印持為體。不可引轉為業。隨所決定印持者。謂是事必爾非余決了勝解。由勝解故所有勝緣不能引轉。念者。于串習事令心明記不忘為體。不散亂為業。串習事者。謂先所受。不散亂業者。由念于境明記憶故令心不散。
三摩地者。于所觀事令心專一為體。智所依止為業。令心專一者。於一境界令心不散故。智所依者。心處靜定知如實故。
慧者。于所觀事擇法為體。斷疑為業。斷疑者。謂由慧擇法得決定故。
信者。于有體有德有能忍可清凈希望為體。樂欲所依為業。謂于實有體
起忍可行信。于實有德起清凈行信。于實有能起希望行信。謂我有力能得能成。
慚者。于諸過惡自羞為體。惡行止息所依為業。
愧者。于諸過惡羞他為體。業如慚說。無貪者。于有有具無著為體。惡行不轉所依為業。
無瞋者。于諸有情苦及苦具無恚為體。惡行不轉所依為業。
無癡者。由報教證智抉擇為體。惡行不轉所依為業。慚等易了故不再釋。報教證智者。謂生得聞思修所生慧。如次應知。抉擇者。謂慧勇勤俱。
勤者。被甲方便無下無退。無足心勇為體成滿善品為業。謂如經說。有勢有勤有勇堅猛不捨善軛。如其次第應配釋被甲心勇等諸句。滿善品者。謂能圓滿隨初所入根本靜慮。成善品者。謂即於此極善修治。
安者。止息身心粗重身心調暢為體。除遣一切障礙為業。除遣一切障礙者。謂由此勢力依止轉故。
不放逸者。依止正勤無貪瞋癡修諸善法。於心防護諸有漏法為體。成滿一切世出世福為業。謂由正勤等為先能修一切善法及防有漏。是故依此四法假立不放逸體。有漏法者。謂諸漏及漏處所境界。
舍者。依止正勤無貪瞋癡與雜染住相違。心平等性。心正直性。心無功用住性為體。不容雜染所依為業。心平等性等者。謂以初中后位辯舍差別。所
【現代漢語翻譯】 現代漢語譯本： 『起忍可行信』。對於真實的功德生起清凈行為的信心。對於真實的能力生起希望行為的信心。意思是說，我有力量能夠得到，能夠成就。
『慚』，以對於各種過錯惡行感到羞恥為本體，以停止惡行為作用。
『愧』，以對於各種過錯惡行因他人而感到羞恥為本體，作用與『慚』相同。『無貪』，以對於存在和存在的工具沒有執著為本體，以不轉向惡行為作用。
『無瞋』，以對於一切有情眾生的痛苦和痛苦的根源沒有嗔恨為本體，以不轉向惡行為作用。
『無癡』，以通過業報、教法和實證的智慧進行決斷為本體，以不轉向惡行為作用。『慚』等等容易理解，所以不再解釋。『業報、教法、實證的智慧』，指的是生來就有的智慧，通過聽聞、思考、修習而產生的智慧，應該依次瞭解。『決斷』，指的是智慧、勇敢和精勤兼備。
『勤』，以披上盔甲般地努力，不懈怠不退縮，具有充足的勇氣為本體，以成就圓滿的善行為作用。正如經文所說：『有勢力，有精勤，有勇猛，堅定不移地承擔善的重任。』應該按照順序將『披甲』、『心勇』等詞語與這些句子對應解釋。『圓滿善品』，指的是能夠圓滿最初進入的根本靜慮（Dhyana，禪定）。『成就善品』，指的是在此基礎上極其精進地修習。
『安』，以止息身心的粗重，使身心調暢為本體，以消除一切障礙為作用。『消除一切障礙』，指的是由於這種力量，依靠和轉變的緣故。
『不放逸』，以依靠正勤、無貪、無瞋、無癡來修習各種善法，對心進行防護，防止各種有漏法（Asrava，煩惱）為本體，以成就圓滿一切世間和出世間的福德為作用。也就是說，由於以正勤等為先導，能夠修習一切善法，並且防止有漏法。因此，依靠這四種法假立不放逸的本體。『有漏法』，指的是各種煩惱以及煩惱的處所和境界。
『舍』，以依靠正勤、無貪、無瞋、無癡，與雜染的安住狀態相反，心的平等性、心的正直性、心無功用住性為本體，以不容許雜染為作用。『心平等性』等等，指的是用初、中、后三個階段來辨別舍的差別。
【English Translation】 English version: 『Arising endurance, one can have faith.』 Arising faith in pure conduct based on real merit. Arising faith in hopeful conduct based on real ability. Meaning, I have the power to obtain and accomplish.
『Shame (Hri)』 has self-shame regarding various faults and evils as its essence, and stopping evil conduct as its function.
『Guilt (Apatrapya)』 has shame before others regarding various faults and evils as its essence, with the same function as 『shame』. 『Non-greed (Allobha)』 has non-attachment to existence and the tools of existence as its essence, and not turning to evil conduct as its function.
『Non-hatred (Advesha)』 has non-resentment towards the suffering of all sentient beings and the sources of suffering as its essence, and not turning to evil conduct as its function.
『Non-delusion (Amoha)』 has discernment through the wisdom of karmic retribution, teachings, and realization as its essence, and not turning to evil conduct as its function. 『Shame』 and so on are easy to understand, so they are not explained further. 『Wisdom of karmic retribution, teachings, and realization』 refers to the wisdom that is innate, and the wisdom that arises from hearing, thinking, and practicing, which should be understood in sequence. 『Discernment』 refers to the combination of wisdom, courage, and diligence.
『Diligence (Virya)』 has the essence of exerting effort like putting on armor, without laziness or retreat, and with sufficient courage, and its function is to accomplish and fulfill virtuous qualities. As the sutra says: 『Having power, having diligence, having courage, firmly and unyieldingly bearing the yoke of goodness.』 The terms 『putting on armor』, 『courage of mind』, etc., should be interpreted in correspondence with these sentences in order. 『Fulfilling virtuous qualities』 refers to being able to perfect the fundamental Dhyana (meditative absorption) that is initially entered. 『Accomplishing virtuous qualities』 refers to cultivating it extremely well.
『Tranquility (Prasrabdhi)』 has the essence of ceasing the coarseness of body and mind, and harmonizing body and mind, and its function is to eliminate all obstacles. 『Eliminating all obstacles』 refers to relying on and transforming due to this power.
『Non-negligence (Apramada)』 has the essence of relying on right effort, non-greed, non-hatred, and non-delusion to cultivate various virtuous dharmas, and protecting the mind from various defiled dharmas (Asrava, outflows), and its function is to accomplish and fulfill all worldly and supramundane merits. That is to say, by taking right effort etc. as the lead, one can cultivate all virtuous dharmas and prevent defiled dharmas. Therefore, the essence of non-negligence is established based on these four dharmas. 『Defiled dharmas』 refers to various outflows (Asrava, influxes, taints) and the places and realms of outflows.
『Equanimity (Upeksha)』 has the essence of relying on right effort, non-greed, non-hatred, and non-delusion, being contrary to the state of dwelling in defilement, the equality of mind, the uprightness of mind, and the state of effortless abiding of mind, and its function is to not allow defilement. 『Equality of mind』 and so on refer to distinguishing the differences in equanimity using the initial, middle, and final stages.
以者何。由舍與心相應離沉沒等不平等性故。最初證得心平等性。由心平等遠離加行自然相續故。次復證得心正直性。由心正直於諸雜染無怯慮故。最後證得心無功用住性。不害者。無瞋善根一分心悲愍為體。不損惱為業。當知不害不離無瞋故亦是假。
貪者三界愛為體。生眾苦為業。生眾苦者謂由愛力五取蘊生故。
瞋者。于諸有情苦及苦具心憎恚為體。不安隱住惡行所依為業。不安隱住者。謂心懷憎恚多住苦故。
慢者。依止薩迦耶見心高舉為體。不敬苦生所依為業。不敬者。謂于師長及有德所而生憍傲。苦生者。謂生後有故。
無明者。謂三界無智為體。于諸法中邪決定疑雜染生起所依為業。邪決定者。謂顛倒智。疑者猶豫。雜染生起者。謂貪等煩惱現行。彼所依者。謂由愚癡起諸煩惱。
疑者。于諦猶豫為體。善品不生依止為業。于諦猶豫者。亦攝於實猶豫。如其所應滅道諦攝故。善品不生者。謂由不決不造修故。
薩迦耶見者。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。
邊執見者。於五取蘊等隨觀執。若常若斷。諸忍欲覺觀見為體。障處中行出離為業。處中行者。謂離斷常緣起正智。
見取者。謂于諸見及見所依五取蘊等。
【現代漢語翻譯】 現代漢語譯本： 什麼是不捨？由於舍與心相應，遠離沉沒等不平等性，所以最初證得心的平等性。由於心的平等，遠離了造作，自然相續，所以接著證得心的正直性。由於心的正直，對於各種雜染沒有怯懦和顧慮，最後證得心無功用而安住的自性。 不害者，是以無瞋的善根為一部分，以慈悲心為本體，以不損害為作用。應當知道，不害不離無瞋，所以也是假立的。 貪，以對三界的愛為本體，以產生眾多的痛苦為作用。產生眾多的痛苦，是指由於愛的力量，五取蘊產生。 瞋，對於有情眾生的痛苦以及痛苦的根源，以心中憎恨和惱怒為本體，以不安穩的住處和惡行的所依為作用。不安穩的住處，是指心中懷有憎恨，多住在痛苦之中。 慢，依靠薩迦耶見（Sākāya-dṛṣṭi，身見）以心高舉為本體，以不尊敬和產生痛苦的所依為作用。不尊敬，是指對於師長以及有德之人產生驕傲。產生痛苦，是指產生後有（來世）。 無明，以對三界沒有智慧為本體，以對於諸法產生邪決定、疑惑和雜染的生起所依為作用。邪決定，是指顛倒的智慧。疑惑，是指猶豫不決。雜染生起，是指貪等煩惱現行。彼所依，是指由於愚癡而生起各種煩惱。 疑，以對於真諦猶豫不決為本體，以善品不生起的依止為作用。對於真諦猶豫不決，也包括對於實相的猶豫，如其所應地被攝入滅諦和道諦。善品不生起，是指由於不決斷而不造作和修習。 薩迦耶見（Sākāya-dṛṣṭi，身見），對於五取蘊等，隨順觀察而執著為我以及我所，以各種忍、欲、覺、觀、見為本體，以一切見趣的所依為作用。 邊執見，對於五取蘊等，隨順觀察而執著為常或者斷，以各種忍、欲、覺、觀、見為本體，以障礙處於中道之行和出離為作用。處於中道之行，是指遠離斷常的緣起正智。 見取，是指對於各種見以及見所依的五取蘊等。
【English Translation】 English version: What is 'letting go'? It is because 'letting go' is in accordance with the mind, and it is away from the unequal nature of sinking and excitement, etc., therefore, the equality of mind is initially attained. Because of the equality of mind, it is away from effort and naturally continues, therefore, the uprightness of mind is then attained. Because of the uprightness of mind, there is no timidity or concern for various defilements, and finally, the nature of the mind abiding without effort is attained. 'Non-harming' is based on the root of goodness of non-anger as a part, with compassion as its essence, and non-harming as its function. It should be known that non-harming is inseparable from non-anger, so it is also nominal. Greed has the love for the three realms as its essence, and generating many sufferings as its function. Generating many sufferings means that the five aggregates of clinging arise due to the power of love. Anger has hatred and resentment in the mind towards the suffering of sentient beings and the causes of suffering as its essence, and unstable dwelling and the basis of evil deeds as its function. Unstable dwelling means that the mind harbors hatred and mostly dwells in suffering. Pride has the mind's arrogance based on Sākāya-dṛṣṭi (view of self) as its essence, and disrespect and the basis of generating suffering as its function. Disrespect means generating arrogance towards teachers and those with virtue. Generating suffering means generating future existence. Ignorance has the lack of wisdom regarding the three realms as its essence, and the basis for generating wrong decisions, doubts, and defilements among all dharmas as its function. Wrong decisions mean inverted wisdom. Doubt means hesitation. Generating defilements means that afflictions such as greed are manifest. Its basis means that various afflictions arise due to ignorance. Doubt has hesitation regarding the truth as its essence, and the basis for the non-arising of wholesome qualities as its function. Hesitation regarding the truth also includes hesitation regarding reality, as it is included in the cessation and path truths as appropriate. The non-arising of wholesome qualities means not creating and practicing due to indecision. Sākāya-dṛṣṭi (view of self) has the perception of self and what belongs to self by observing the five aggregates of clinging, etc., with various acceptances, desires, perceptions, observations, and views as its essence, and the basis of all views as its function. Extreme views have the perception of permanence or impermanence by observing the five aggregates of clinging, etc., with various acceptances, desires, perceptions, observations, and views as its essence, and obstructing the middle way and liberation as its function. The middle way means the correct wisdom of dependent origination that is away from permanence and impermanence. View-attachment refers to various views and the five aggregates of clinging, etc., on which the views are based.
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。戒禁取者。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。戒禁者。謂惡見為先。勞無果者。由此不能得出離故。
邪見者。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。謗因者。謂無施與無愛樂無祠祀無妙行無惡行等。謗果者。謂無妙行及惡行業所招異熟等。謗作用者。謂無此世間無彼世間。無母無父無化生有情等。誹謗異世往來作用故。誹謗任持種子作用故。誹謗相續作用故。壞實事者。謂無世間阿羅漢等。邪分別者。謂餘一切分別倒見。斷善根者。謂由增上邪見非一切種。
問如是五見幾增益見幾損減見。答四是增益見。于所知境增益自性及差別故。于諸見中增益第一及清凈故。謂於五取蘊所知無我境。增益我我所自性。是薩迦耶見。增益我常無常差別。是邊執見。于諸惡見增益第一。是見取。即於此見增益清凈。是戒禁取。一多分是損減見。一多分者。由邪分別不必損減故。
問計前後際所有諸見。彼於此五幾見所攝。答或二或一切。問于不可記事所有諸見。彼於此五幾見所攝。
【現代漢語翻譯】 現代漢語譯本 隨觀執取認為是最殊勝、最上等、最微妙的。以各種忍受、慾望、覺察、觀察、見解為本體。以執取不正見所依賴的事物為作用。戒禁取見者，對於各種戒律禁忌以及戒禁所依賴的五取蘊（色、受、想、行、識，構成個體存在的五種要素）等，隨順觀察執取，認為那是清凈、解脫、出離之道。以各種忍受、慾望、覺察、觀察、見解為本體。以徒勞無功所依賴的事物為作用。所謂的戒禁，是指以惡見為先導，徒勞無功，因為這樣不能得出離。邪見者，誹謗因果，或者誹謗作用，或者破壞真實的事物，或者進行邪惡的分別。以各種忍受、慾望、覺察、觀察、見解為本體。以斷絕善根為作用，以及使不善根堅固所依賴的事物為作用，以不善的生起為作用，以善的不生起為作用。誹謗因，是指認為沒有佈施、沒有愛樂、沒有祭祀、沒有妙行、沒有惡行等等。誹謗果，是指認為沒有妙行以及惡行業所招感的異熟果報等等。誹謗作用，是指認為沒有此世間、沒有彼世間，沒有父母，沒有化生有情（通過特殊方式出生的生命）等等。誹謗異世往來的作用，誹謗任持種子的作用，誹謗相續的作用。破壞真實的事物，是指認為沒有世間的阿羅漢（已證得涅槃的聖者）等等。邪惡的分別，是指其餘一切分別顛倒的見解。斷絕善根，是指由於增長的邪見，並非一切種類。 問：像這樣的五種見解，有幾種是增益見，有幾種是損減見？答：四種是增益見，因為對於所知的境界，增益了自性和差別。在各種見解中，增益了第一和清凈。也就是說，對於五取蘊所知的無我境界，增益了我、我所的自性，這是薩迦耶見（身見，認為五蘊是『我』）。增益了我常、無常的差別，這是邊執見（執著于斷常二邊的見解）。對於各種惡見，增益了第一，這是見取見（執著于自己的見解）。即對於這種見解，增益了清凈，這是戒禁取見（執著于不正確的戒律和禁忌）。一種大部分是損減見。一種大部分，是因為邪惡的分別不一定損減的緣故。 問：計度前後際（過去和未來）所有的各種見解，它們被這五種見解中的哪幾種所包含？答：或者兩種，或者全部。問：對於不可記事（無法明確說明的事）所有的各種見解，它們被這五種見解中的哪幾種所包含？
【English Translation】 English version To regard and cling to something as the most superior, the highest, and the most wonderful is the best. Its essence lies in various forms of endurance, desire, perception, observation, and views. Its function is to rely on the objects of clinging to incorrect views. Those who hold to precepts and prohibitions (戒禁取, śīlabbata-parāmarsa) regard and cling to various precepts and prohibitions, as well as the five aggregates (五取蘊, pañc'upādānakkhandha) upon which these precepts and prohibitions are based, as purity, liberation, and deliverance. Its essence lies in various forms of endurance, desire, perception, observation, and views. Its function is to rely on fruitless labor. 'Precepts and prohibitions' refer to evil views as a precursor, and 'fruitless labor' means that one cannot attain deliverance through them. Wrong views (邪見, mithyā-dṛṣṭi) involve slandering cause and effect, or slandering function, or destroying real things, or engaging in evil discriminations. Its essence lies in various forms of endurance, desire, perception, observation, and views. Its function is to sever roots of goodness, and to provide a basis for the strengthening of unwholesome roots, to cause the arising of unwholesome things, and to prevent the arising of wholesome things. Slandering cause means asserting that there is no giving, no love, no sacrifice, no good conduct, no bad conduct, and so on. Slandering effect means asserting that there are no ripened results of good or bad conduct. Slandering function means asserting that there is no this world, no other world, no parents, no beings born by transformation (化生有情, upapāduka) and so on. It slanders the function of coming and going to other realms, the function of maintaining seeds, and the function of continuity. Destroying real things means asserting that there are no Arhats (阿羅漢, arhat) in the world, and so on. Evil discriminations refer to all other discriminatory inverted views. Severing roots of goodness means that due to increased wrong views, it is not of all kinds. Question: Among these five views, how many are views of augmentation and how many are views of diminution? Answer: Four are views of augmentation, because they augment self-nature and distinctions in the objects of knowledge. Among all views, they augment the first and purity. That is, regarding the object of the five aggregates (五取蘊, pañc'upādānakkhandha) known as non-self, they augment the self-nature of 'I' and 'mine'. This is the view of self-identity (薩迦耶見, satkāya-dṛṣṭi). They augment the distinction between permanence and impermanence of 'I'. This is the view of clinging to extremes (邊執見, antagrāha-dṛṣṭi). Among all evil views, they augment the first. This is the view of holding to views (見取, dṛṣṭi-parāmarsa). That is, regarding this view, they augment purity. This is the view of holding to precepts and prohibitions (戒禁取, śīlabbata-parāmarsa). One is mostly a view of diminution. 'Mostly' because evil discriminations do not necessarily diminish. Question: All the views that calculate past and future boundaries, how many of these five views do they encompass? Answer: Either two or all. Question: All the views regarding unrecordable matters, how many of these five views do they encompass?
答或二或一切。二者。謂邊執見及邪見自相故。一切者謂五見眷屬故。
問薄伽梵觀何過失故。于蘊界處以五種相誹毀計我。答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。異相過失者。謂色蘊等非我體性。異我相故。無常過失者。謂非我處色蘊等中。我應無常故。所以者何。非所依無能依有故不自在過失者。謂不應觀我有色等。我應不自在故所以者何。我於色等不能自在轉故。無身過失者。謂非離色等異處有我。我應無身故。所以者何。離身計我不可得故。不由功用解脫過失者。設有如是分別我相亦不應理。無色等我不由功用應解脫故。所以者何。身縛若無我應任運解脫。
問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我所見。答五是我見。十五是我所見。謂計色是我。計受想行識是我。此五是我見。餘十五是我所見。何因十五是我所見。相應我所故。隨轉我所故。不離我所故。相應我所者。謂我有色乃至我有識。所以者何。由我與彼相應說有彼故。隨轉我所者。謂色屬我乃至識屬我所以者何。若彼由此自在力轉。或舍或役。世間說彼是我
【現代漢語翻譯】 現代漢語譯本：回答說，或者兩種，或者一切。兩種是指邊執見和邪見各自的相狀。一切是指五見（薩迦耶見、邊執見、邪見、見取見、戒禁取見）及其眷屬。
問：薄伽梵（Bhagavan，世尊）觀察到什麼過失，才對蘊、界、處以五種相狀誹毀計我？答：觀察到那些執取薩迦耶見（Satkayadristi，有身見）的人，有五種過失。即異相過失、無常過失、不自在過失、無身過失、不由功用解脫過失。異相過失是指，色蘊等不是我的體性，與我的相狀不同。無常過失是指，如果我存在於色蘊等這些無常的事物中，那麼我也應該無常。為什麼呢？因為沒有所依，能依就不能存在。不自在過失是指，不應該認為『我有色』等等，這樣我就應該不自在。為什麼呢？因為我對色等不能自在運轉。無身過失是指，如果離開色等，在其他地方有我，那麼我就應該沒有身體。為什麼呢？因為離開身體來計度『我』是不可得的。不由功用解脫過失是指，即使有這樣的分別『我』的相狀也是不合理的，沒有色等，我就應該不由功用而解脫。為什麼呢？如果身體的束縛沒有了，我就應該任運解脫。
問：對於五取蘊（色、受、想、行、識），有二十句薩迦耶見，即計色是我，我中有色，色屬於我，我在色中。同樣，計受、想、行、識是我，我中有識等，識等屬於我，我在識等中。在這些見解中，哪些是『我見』，哪些是『我所見』？答：五種是『我見』，十五種是『我所見』。即計色是我，計受、想、行、識是我，這五種是『我見』。其餘十五種是『我所見』。為什麼十五種是『我所見』呢？因為與我所相應，隨順我所，不離我所。與我所相應是指，『我有色』乃至『我有識』。為什麼呢？因為由『我』與它們相應，所以說有它們。隨順我所是指，『色屬於我』乃至『識屬於我』。為什麼呢？如果它們由此（我）的自在力而運轉，或者捨棄，或者役使，世間就說它們是我的。
【English Translation】 English version: The answer is either two or all. The two refer to the characteristics of the views of clinging to extremes (邊執見, Bianzhijian) and wrong views (邪見, Xiejian) themselves. 'All' refers to the five views (薩迦耶見, Satkayadristi - view of self; 邊執見, Bianzhijian - view of extremes; 邪見, Xiejian - wrong view; 見取見, Jiqujian - view of holding onto views; 戒禁取見, Jiejinqujian - view of holding onto precepts and prohibitions) and their retinues.
Question: Observing what faults did the Bhagavan (薄伽梵, 世尊) criticize the aggregates (蘊, Yun), realms (界, Jie), and bases (處, Chu) with five aspects, thus refuting the notion of 'self'? Answer: Observing that those who cling to the Satkayadristi (薩迦耶見, 有身見 - view of self) have five faults. These are the faults of difference, impermanence, non-autonomy, having no body, and not being liberated without effort. The fault of difference means that the form aggregate (色蘊, Se Yun), etc., are not the nature of 'self,' being different from the aspect of 'self.' The fault of impermanence means that if 'self' exists in impermanent things like the form aggregate, then 'self' should also be impermanent. Why? Because without a basis, the dependent cannot exist. The fault of non-autonomy means that one should not think 'I have form,' etc., because then 'I' should be non-autonomous. Why? Because 'I' cannot freely control form, etc. The fault of having no body means that if 'self' exists apart from form, etc., in a different place, then 'I' should have no body. Why? Because it is impossible to conceive of 'self' apart from the body. The fault of not being liberated without effort means that even if there were such a conception of the aspect of 'self,' it would be unreasonable, because without form, etc., 'I' should be liberated without effort. Why? If the bondage of the body is gone, then 'I' should be liberated spontaneously.
Question: Regarding the five aggregates of grasping (五取蘊, Wuquyun - form, feeling, perception, mental formations, and consciousness), there are twenty statements of Satkayadristi (薩迦耶見, 有身見 - view of self), namely, conceiving form as 'I,' 'I have form,' 'form belongs to me,' 'I am in form.' Similarly, conceiving feeling, perception, mental formations, and consciousness as 'I,' 'I have consciousness,' etc., 'consciousness belongs to me,' 'I am in consciousness.' Among these views, which are 'views of self' and which are 'views of what belongs to self'? Answer: Five are 'views of self,' and fifteen are 'views of what belongs to self.' That is, conceiving form as 'I,' conceiving feeling, perception, mental formations, and consciousness as 'I,' these five are 'views of self.' The remaining fifteen are 'views of what belongs to self.' Why are fifteen 'views of what belongs to self'? Because they are associated with what belongs to self, follow what belongs to self, and are inseparable from what belongs to self. Being associated with what belongs to self means 'I have form' up to 'I have consciousness.' Why? Because 'I' am associated with them, so it is said that they exist. Following what belongs to self means 'form belongs to me' up to 'consciousness belongs to me.' Why? If they are controlled, abandoned, or employed by the power of this (self), the world says that they are mine.
所故。不離我所者。謂我在色中乃至我在識中。所以者何。彼計實我處在蘊中遍體隨行故。
問薩迦耶見當言於事了不了耶。答當言於事不得決了。如於繩上妄起蛇解。於事不決了者。若能決了色等實相。必不應起虛妄我見。譬如有人欻爾見繩遂執為蛇。不了繩相而起蛇執。
忿者。依止現前不饒益相瞋之一分。心怒為體。執仗憤發所依為業。當知忿等是假建立。離瞋等外無別性故。恨者。自此已后即瞋一分。懷怨不捨為體。不忍所依為業自此後者。謂從忿后。不忍者。謂不堪忍不饒益事。
覆者。于所作罪他正舉時。癡之一分隱藏為體。悔不安住所依為業。法爾覆藏所作罪者心必憂悔。由此不得安隱而住。
惱者。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。高暴粗言者。謂語現兇疏切人心腑。
嫉者。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。慳者。耽著利養。于資生具貪之一分心吝為體。不捨所依為業。不捨者。由慳吝故。非所用具亦恒聚積。
誑者。耽著利養貪癡一分。詐現不實功德為體。邪命所依為業。
諂者。耽著利養貪癡一分。矯設方便隱實過惡為體。障正教授為業。矯設方便隱實過惡者。謂托余
【現代漢語翻譯】 現代漢語譯本： 原因是什麼呢？『不離我所』指的是『我在色蘊（Rupa-skandha，構成物質存在的要素）中』，乃至『我在識蘊（Vijnana-skandha，識別的要素）中』。為什麼這麼說呢？因為他們認為真實的我存在於五蘊之中，並且遍佈全身，隨處執行。
問：薩迦耶見（Satkayadristi，認為五蘊和合的身體是「我」的錯誤見解）應該說是對事物瞭解還是不瞭解呢？答：應該說是不瞭解。就像在繩子上錯誤地認為是蛇一樣。對事物不瞭解，如果能夠了解色蘊等的真實相狀，必定不會產生虛妄的我見。譬如有人忽然看見繩子，就認為是蛇，因為不瞭解繩子的真實相狀而產生了對蛇的執著。
忿（Krodha，憤怒）：是依止於現前不令人愉快的現象而產生的嗔恨的一部分，以內心憤怒為本質，以執持武器憤然發作為其作用。應當知道忿等是假立的，因為離開嗔恨等之外沒有其他的自性。 恨（Upanaha，怨恨）：是從忿之後產生的嗔恨的一部分，以懷恨在心不肯捨棄為本質，以不能忍受為作用。『自此後者』，指的是從忿之後。『不忍者』，指的是不能忍受不令人愉快的事情。
覆（Mraksha，覆藏）：在所作的罪行被他人揭發時，是愚癡的一部分，以隱藏罪行為本質，以因後悔而不得安寧為作用。通常來說，覆藏所作罪行的人，內心必定憂愁後悔，因此不得安穩地居住。
惱（Pradasha，惱怒）：以忿恨為先導，是嗔恨的一部分，以內心乖戾為本質，以高聲暴語、粗魯言辭為作用，以產生非福德為作用，以不得安穩居住為作用。『高聲暴語、粗魯言辭』，指的是言語中顯現出兇惡、疏遠，刺痛人心。
嫉（Irshya，嫉妒）：是貪著于利養，不能忍受他人榮耀，是嗔恨的一部分，以內心嫉妒為本質，以使內心憂愁悲慼、不得安穩居住為作用。 慳（Matsarya，吝嗇）：是貪著于利養，對於資生之具（維持生活的必需品）產生貪心的一部分，以內心吝惜為本質，以不肯施捨為作用。『不捨者』，因為慳吝的緣故，即使不是必需品也總是積聚起來。
誑（Shathya，欺騙）：是貪著于利養，是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）為作用。
諂（Maya，諂媚）：是貪著于利養，是貪婪和愚癡的一部分，以偽裝出方便之法來隱藏真實的過錯和罪惡為本質，以障礙正法教授為作用。『偽裝出方便之法來隱藏真實的過錯和罪惡』，指的是依託其他...
【English Translation】 English version: What is the reason? 『Not apart from what is mine』 means 『I am in Rupa-skandha (form aggregate, the element constituting material existence)』, even 『I am in Vijnana-skandha (consciousness aggregate, the element of cognition)』. Why is this? Because they consider the real 『I』 to exist within the aggregates, pervading the whole body and moving everywhere.
Question: Should Satkayadristi (the view of self-identity, the false view that the body composed of the five aggregates is 'I') be said to understand or not understand things? Answer: It should be said that it does not understand things. It is like mistakenly perceiving a rope as a snake. Not understanding things means that if one could understand the true nature of Rupa-skandha etc., one would certainly not generate the false view of self. For example, someone suddenly sees a rope and immediately thinks it is a snake, because they do not understand the true nature of the rope and thus develop the attachment to the idea of a snake.
Krodha (Anger): It is a part of hatred that arises based on the appearance of unpleasant phenomena, with anger in the mind as its essence, and taking up weapons in furious outburst as its function. It should be known that Krodha etc. are nominally established, because there is no separate nature apart from hatred etc. Upanaha (Resentment): It is a part of hatred that arises after Krodha, with holding a grudge and not letting go as its essence, and intolerance as its function. 『After this』 refers to after Krodha. 『Intolerant』 refers to being unable to tolerate unpleasant things.
Mraksha (Concealment): When one's committed sins are being exposed by others, it is a part of ignorance, with concealing the sin as its essence, and regret and restlessness as its function. Generally, those who conceal their committed sins will certainly feel sorrow and regret in their hearts, and therefore cannot dwell in peace.
Pradasha (Annoyance): With Krodha and Upanaha as precursors, it is a part of hatred, with a perverse mind as its essence, and loud, violent, and coarse language as its function, generating non-virtue as its function, and not dwelling in peace as its function. 『Loud, violent, and coarse language』 refers to speech that manifests ferocity, alienation, and pierces the heart.
Irshya (Jealousy): It is attachment to gain and inability to bear the glory of others, a part of hatred, with jealousy in the mind as its essence, and causing the mind to be sorrowful and restless as its function. Matsarya (Miserliness): It is attachment to gain, a part of greed towards the necessities of life, with stinginess in the mind as its essence, and not giving away as its function. 『Not giving away』 is because of miserliness, even non-essential items are always accumulated.
Shathya (Deceit): It is attachment to gain, a part of greed and ignorance, with falsely displaying unreal merits as its essence, and wrong livelihood as its function.
Maya (Flattery): It is attachment to gain, a part of greed and ignorance, with feigning expedient means to conceal real faults and evils as its essence, and obstructing the teaching of the true Dharma as its function. 『Feigning expedient means to conceal real faults and evils』 refers to relying on other...
事以避餘事。障正教授者。由不如實發露所犯。不任教授故。
憍者。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。長壽相者。謂不死覺為先分別此相。由此能生壽命憍逸。隨一有漏榮利事者。謂族姓色力聰睿財富自在等事。悅豫者。謂染喜差別。
害者。瞋之一分無哀無悲無愍為體。損惱有情為業。
無慚者。貪瞋癡分。于諸過惡不自恥為體。一切煩惱及隨煩惱助伴為業。無愧者。貪瞋癡分。于諸過惡不羞他為體。業如無慚說。
惛沈者。謂愚癡分心無堪任為體。障毗缽舍那為業。
掉舉者。謂貪慾分。隨念凈相心不寂靜為體。障奢摩他為業。隨念凈相者。謂追憶往昔隨順貪慾戲笑等故心不寂靜。
不信者。謂愚癡分。于諸善法心不忍可。心不清凈。心不悕望為體。懈怠所依為業。懈怠所依者。由不信故無有方便加行樂欲。
懈怠者。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。
放逸者。依止懈怠及貪瞋癡不修善法。于有漏法心不防護為體。增惡損善所依為業。忘念者。煩惱相應念為體。散亂所依為業。不正知者。煩惱相應慧為體。由此慧故起不正知身語心行。毀犯所依為業。不正
【現代漢語翻譯】 現代漢語譯本： 以避免其他事情為目的。對於那些阻礙正確教授的人來說，是因為他們沒有如實地坦白所犯的錯誤，因此不適合教授。
驕慢（Māna）：或者依賴於年輕、無病、長壽的表象，或者獲得任何一種有漏的榮耀和利益，貪婪的一部分使內心愉悅作為其本質。它是所有煩惱和隨煩惱所依賴的基礎。長壽的表象，指的是以不死的感覺為先，分別這些表象。由此能夠產生對於壽命的驕慢放逸。任何一種有漏的榮耀和利益，指的是族姓、容貌、力量、聰慧、財富、自在等等事情。愉悅，指的是染污的喜悅的差別。
害（Vihiṃsā）：是嗔恨的一部分，以沒有哀傷、沒有悲憫、沒有憐憫作為其本質。以損害惱亂有情眾生作為其作用。
無慚（Āhrīkya）：是貪、嗔、癡的一部分，對於各種過錯不感到羞恥作為其本質。是所有煩惱和隨煩惱的助伴。
無愧（Anapatrāpya）：是貪、嗔、癡的一部分，對於各種過錯不因他人而感到羞愧作為其本質。作用和無慚相同。
惛沉（Styāna）：指的是愚癡的一部分，內心沒有堪能性作為其本質。障礙毗缽舍那（Vipaśyanā，內觀）的修習作為其作用。
掉舉（Auddhatya）：指的是貪慾的一部分，隨念清凈的表象，內心無法寂靜作為其本質。障礙奢摩他（Śamatha，止）的修習作為其作用。隨念清凈的表象，指的是追憶往昔隨順貪慾的嬉笑等等，因此內心無法寂靜。
不信（Āśraddhya）：指的是愚癡的一部分，對於各種善法內心無法忍可，內心不清凈，內心沒有希望作為其本質。是懈怠所依賴的基礎。懈怠所依賴的基礎，是因為不相信的緣故，沒有方便的加行和樂欲。
懈怠（Kausīdya）：指的是愚癡的一部分，依賴於睡眠、倚靠、躺臥為樂，內心不策勵作為其本質。障礙修習方便的善品作為其作用。
放逸（Pramāda）：依賴於懈怠以及貪、嗔、癡，不修習善法，對於有漏的法不加以防護作為其本質。是增長惡行、損害善行的基礎。
忘念（Muṣitasmṛtitā）：是與煩惱相應的唸作為其本質。是散亂所依賴的基礎。
不正知（Asamprajanya）：是與煩惱相應的智慧作為其本質。由於這種智慧的緣故，產生不正知的身語意行為。是毀犯戒律所依賴的基礎。不正
【English Translation】 English version: To avoid other matters. As for those who obstruct the correct teaching, it is because they do not truthfully confess their offenses, and therefore are not qualified to teach.
Māna (Pride): Either relying on the appearance of youth, health, and longevity, or obtaining any kind of defiled glory and benefit, a portion of greed that makes the mind joyful is its essence. It is the basis upon which all afflictions and secondary afflictions depend. The appearance of longevity refers to first distinguishing these appearances with the feeling of immortality. From this, pride and indulgence in life can arise. Any kind of defiled glory and benefit refers to matters such as lineage, appearance, strength, intelligence, wealth, freedom, and so on. Joyful refers to the difference in tainted joy.
Vihiṃsā (Harm): Is a part of anger, taking the absence of sorrow, compassion, and pity as its essence. Its function is to harm and disturb sentient beings.
Āhrīkya (Shamelessness): Is a part of greed, anger, and ignorance, taking not being ashamed of various faults as its essence. It is the companion of all afflictions and secondary afflictions.
Anapatrāpya (Lack of embarrassment): Is a part of greed, anger, and ignorance, taking not being ashamed of various faults because of others as its essence. Its function is the same as shamelessness.
Styāna (Lethargy): Refers to a part of ignorance, taking the mind's lack of capacity as its essence. Its function is to obstruct the practice of Vipaśyanā (Insight meditation).
Auddhatya (Excitement): Refers to a part of desire, taking the mind's inability to be still while recalling pure appearances as its essence. Its function is to obstruct the practice of Śamatha (Calm abiding). Recalling pure appearances refers to reminiscing about past laughter and amusement that accords with desire, and therefore the mind cannot be still.
Āśraddhya (Lack of faith): Refers to a part of ignorance, taking the mind's inability to accept various good dharmas, the mind's impurity, and the mind's lack of hope as its essence. It is the basis upon which laziness depends. The basis upon which laziness depends is because, due to lack of faith, there is no skillful means of effort and desire.
Kausīdya (Laziness): Refers to a part of ignorance, taking pleasure in relying on sleep, leaning, and lying down, and the mind's lack of diligence as its essence. Its function is to obstruct the practice of skillful means of virtuous qualities.
Pramāda (Carelessness): Relying on laziness and greed, anger, and ignorance, not cultivating good dharmas, and not protecting against defiled dharmas as its essence. It is the basis for increasing evil and harming good.
Muṣitasmṛtitā (Forgetfulness): Takes mindfulness associated with afflictions as its essence. It is the basis upon which distraction depends.
Asamprajanya (Non-alertness): Takes wisdom associated with afflictions as its essence. Because of this wisdom, non-alert bodily, verbal, and mental actions arise. It is the basis upon which violations of precepts depend. Non-alert
知身語心行者。謂于往來等事不正觀察。以不了知應作不應作故多所毀犯。
散亂者。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。自性散亂者。謂五識身由彼自性于內靜定無功能故。外散亂者。正修善時於五妙欲其心馳散。謂方便修聞等善法。舍彼所緣心外馳散處妙欲中。內散亂者。正修善時沉掉味著。謂修定者發起沉掉及味著故退失靜定。相散亂者。為他歸信矯示修善。謂欲令他信己有德故現此相。由此因緣所修善法漸更退失。粗重散亂者。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。謂由我執等粗重力故於已生起樂等受中。或執為我。或執我所。或起我慢。由此所修善品永不清凈。執受者。謂初執著。間雜者。從此已後由此間雜諸心相續。取相者。謂即於此受數執異相。作意散亂者。謂于余乘余定若依若入所有流散。謂依余乘或入余定。舍先所習發起散亂。當知能障離欲為業。謂依隨煩惱性散亂說。
睡眠者。依睡因緣。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。越失所作依止為業。睡因緣者。謂羸瘦疲倦身份沉重。思惟闇相舍諸所作曾數此時串習睡眠。或他咒
【現代漢語翻譯】 現代漢語譯本 對於身語意行的不專注，指的是對於行走坐臥等日常行為沒有正確的觀察。因為不瞭解什麼應該做，什麼不應該做，所以常常犯錯。
散亂，指的是貪、嗔、癡使心念分散流失的狀態。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。自性散亂，指的是五識（眼識、耳識、鼻識、舌識、身識）本身由於其自性，對於內在的平靜和專注沒有作用。
外散亂，指的是在修習善法的時候，心念被五妙欲（色、聲、香、味、觸）所吸引而四處遊蕩。也就是說，在方便修習聽聞佛法等善法時，捨棄所緣之境，心向外馳散，追逐妙欲。
內散亂，指的是在修習善法的時候，出現昏沉、掉舉和對禪定的執著。也就是說，修習禪定的人，因為生起昏沉、掉舉以及對禪定的貪戀，而退失了平靜和專注。
相散亂，指的是爲了讓他人信服而假裝修習善法。也就是說，爲了讓別人相信自己有德行，而故意表現出修善的樣子。由於這種原因，所修習的善法會逐漸退失。
粗重散亂，指的是依靠對『我』和『我所』的執著以及我慢的習氣所產生的粗重力量。在修習善法的時候，對於已經生起的各種感受，產生『我』和『我所』的執著以及我慢，並且夾雜著取相。也就是說，由於我執等粗重力量，對於已經生起的快樂等感受，或者執著為『我』，或者執著為『我所』，或者生起我慢。因此，所修習的善法永遠不會清凈。『執受』指的是最初的執著。『間雜』指的是從此以後，由於這種執著，各種心念相續不斷。『取相』指的是對於這些感受，執著于不同的表象。
作意散亂，指的是對於其他乘（如小乘）或其他禪定的依賴和沉溺所導致的散亂。也就是說，依賴其他乘或者沉溺於其他禪定，捨棄先前所學習的，從而產生散亂。應當知道，它能夠障礙遠離慾望。這裡指的是依隨煩惱的自性而產生的散亂。
睡眠，依靠睡眠的因緣，是愚癡的一部分，以心念略微收攝為體。可以是善的、不善的或者無記的。可以是適時的或者不適時的。可以是應該的或者不應該的。它的作用是越過和失去應該做的事情。睡眠的因緣包括：身體虛弱、疲倦、身體沉重、思惟黑暗的景象、捨棄各種事務、曾經多次在此時習慣性地睡眠，或者受到他人的咒語的影響。
【English Translation】 English version Lack of mindfulness in body, speech, and mind refers to incorrect observation of activities such as coming and going. Because one does not understand what should be done and what should not be done, one often makes mistakes.
'Distraction' refers to the state of mind being scattered and dissipated by greed, hatred, and delusion. It is further divided into six types: self-nature distraction, external distraction, internal distraction, appearance distraction, coarse distraction, and intentional distraction. 'Self-nature distraction' refers to the fact that the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) themselves, due to their nature, have no function in inner stillness and concentration.
'External distraction' refers to the mind being drawn to the five sensual desires (form, sound, smell, taste, touch) and wandering around when practicing virtuous deeds. That is, when conveniently practicing virtuous deeds such as listening to the Dharma, one abandons the object of focus and the mind scatters outward, pursuing sensual desires.
'Internal distraction' refers to the arising of lethargy, agitation, and attachment to meditative states when practicing virtuous deeds. That is, those who practice meditation lose their peace and concentration because they give rise to lethargy, agitation, and attachment to meditative states.
'Appearance distraction' refers to pretending to practice virtuous deeds in order to gain the trust of others. That is, in order to make others believe that one has virtue, one deliberately displays the appearance of practicing virtue. Due to this reason, the virtuous deeds that are practiced will gradually diminish.
'Coarse distraction' refers to the coarse force generated by clinging to 'self' and 'what belongs to self' and the habit of arrogance. When practicing virtuous deeds, one generates clinging to 'self' and 'what belongs to self' and arrogance towards the various feelings that have already arisen, and mixes them with taking on appearances. That is, due to the coarse force of self-clinging, one either clings to the feelings of pleasure, etc., that have already arisen as 'self', or clings to them as 'what belongs to self', or generates arrogance. Therefore, the virtuous deeds that are practiced will never be pure. 'Clinging' refers to the initial clinging. 'Mixing' refers to the continuous succession of various thoughts due to this clinging from then on. 'Taking on appearances' refers to clinging to different appearances of these feelings.
'Intentional distraction' refers to the scattering caused by reliance on and immersion in other vehicles (such as the Hinayana) or other meditative states. That is, relying on other vehicles or immersing oneself in other meditative states, abandoning what was previously learned, thereby generating distraction. It should be known that it can hinder the separation from desire. This refers to the distraction that arises according to the nature of the accompanying afflictions.
'Sleep' relies on the causes and conditions of sleep, is a part of ignorance, and takes the slight contraction of the mind as its essence. It can be virtuous, unvirtuous, or neutral. It can be timely or untimely. It can be appropriate or inappropriate. Its function is to transgress and lose what should be done. The causes and conditions of sleep include: physical weakness, fatigue, heaviness of the body, thinking about dark images, abandoning various affairs, having repeatedly been accustomed to sleeping at this time, or being influenced by the spells of others.
術神力所引。或因動扇涼風吹等。愚癡分言為別於定。又善等言為顯此睡非定癡分。時者。謂夜中分。非時者。謂所餘分。應爾者。謂所許時設復非時。或因病患或為調適。不應爾者。謂所餘分。越失所作依止為業者。謂依隨煩惱性睡眠說。
惡作者。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。能障心住為業樂作者。樂欲為先造善惡行。不樂作者。由他勢力及諸煩惱之所驅逼。令有所作如其所應。愚癡分者隨煩惱所攝。時者。乃至未出離。非時者。出離已后。應爾者。於是處。不應爾者。于非處。
尋者。或依思或依慧尋求意言令心粗為體。依思依慧者。于推度不推度位。如其依第追求行相意言分別。
伺者。或依思或依慧伺察意言令心細為體。依思依慧者。于推度不推度位。如其次第伺察行相意言分別。如是二種安不安住所依為業。尋伺二種行相相類故。以粗細建立差別。
複次諸善心法斷自所治為業。煩惱隨煩惱障自能治為業。如信慚等能斷不信及無慚等貪等煩惱能障無貪對治等法。謂障礙彼令不生故。當知忿等諸隨煩惱能障慈等。各別對治亦爾。
大乘阿毗達磨雜集論卷第一 大正藏第 31 冊 No. 1606
【現代漢語翻譯】 現代漢語譯本 由神通力所引導，或者因為搖動扇子，涼風吹拂等等。愚癡的部分說這是與禪定不同的狀態。又說『善』等，是爲了顯示這種睡眠不是禪定中的癡迷部分。『時』，指的是夜晚的中間時分。『非時』，指的是其餘的時間。『應爾』，指的是允許的時間，即使不是在那個時間。或者因為生病，或者爲了調養身體。『不應爾』，指的是其餘的時間。越過或失去所應作的，以依止為業，指的是依隨煩惱的自性而說的睡眠。
『惡作』，依據喜歡做、不喜歡做、應該做、不應該做。是以愚癡的部分，內心追悔為本體。或者善，或者不善，或者無記。或者在適當的時候，或者在不適當的時候。或者應該那樣，或者不應該那樣。以能障礙心安住為作用。喜歡做，是以喜好慾望為先導，造作善或惡的行為。不喜歡做，是由於他人的勢力以及各種煩惱的驅使，使得有所作為，如其所應。愚癡的部分，是被隨煩惱所攝持。『時』，乃至還沒有出離。『非時』，出離以後。『應爾』，在那個地方。『不應爾』，在不是那個地方。
『尋』，或者依靠思，或者依靠慧，尋求意念語言，使心變得粗重為本體。依靠思，依靠慧，在推度或不推度的位置。像那樣依靠次第追求行相，用意識語言來分別。
『伺』，或者依靠思，或者依靠慧，伺察意念語言，使心變得細微為本體。依靠思，依靠慧，在推度或不推度的位置。像那樣按照次第伺察行相，用意識語言來分別。像這樣，尋和伺兩種，以不安住的住所依止為作用。尋和伺兩種行相相似，所以用粗細來建立差別。
再次，各種善心法，以斷除自身所對治的為作用。煩惱和隨煩惱，以障礙自身所能對治的為作用。比如，信、慚等，能斷除不信以及無慚等。貪等煩惱，能障礙無貪的對治等法。意思是障礙它們，使它們不能產生。應當知道，忿等各種隨煩惱，能障礙慈等。各種不同的對治也是這樣。
《大乘阿毗達磨雜集論》卷第一 (Mahāyāna Abhidharma Samuccaya, Volume 1)
【English Translation】 English version Induced by supernatural power, or because of fanning, cool breeze blowing, and so on. The ignorant part says this is different from Samādhi (concentration). Also, saying 'good' and so on, is to show that this sleep is not the deluded part in Samādhi. 'Time' refers to the middle of the night. 'Non-time' refers to the remaining time. 'Should be so' refers to the permitted time, even if it is not at that time. Or because of illness, or for recuperation. 'Should not be so' refers to the remaining time. Transgressing or losing what should be done, taking reliance as the activity, refers to sleep spoken of as relying on the nature of Kleshas (afflictions).
'Regret' (Kaukṛtya), based on liking to do, disliking to do, should do, should not do, takes the form of the ignorant part, with the mind regretting as its essence. It can be good, non-good, or neutral. It can be at the appropriate time or at the inappropriate time. It can be that it should be so, or it should not be so. It functions to obstruct the mind's abiding. Liking to do is taking liking and desire as the guide, creating good or bad actions. Disliking to do is due to the force of others and the driving of various Kleshas (afflictions), causing something to be done, as it should be. The ignorant part is encompassed by the secondary Kleshas (Upakleshas). 'Time' is until one has not yet liberated. 'Non-time' is after liberation. 'Should be so' is in that place. 'Should not be so' is in a place that is not that place.
'Vitarka' (applied thought), either relying on thought or relying on wisdom, seeks intentional language, making the mind coarse as its essence. Relying on thought, relying on wisdom, is in the position of deliberation or non-deliberation. Like that, relying on sequential pursuit of characteristics, using consciousness language to differentiate.
'Vicara' (sustained thought), either relying on thought or relying on wisdom, investigates intentional language, making the mind subtle as its essence. Relying on thought, relying on wisdom, is in the position of deliberation or non-deliberation. Like that, according to the sequence, investigating characteristics, using consciousness language to differentiate. Like this, Vitarka (applied thought) and Vicara (sustained thought), both take the non-abiding dwelling as their function. Vitarka (applied thought) and Vicara (sustained thought) have similar characteristics, so they establish differences by coarseness and subtlety.
Furthermore, all good mental Dharmas (phenomena) take cutting off what they counteract as their function. Kleshas (afflictions) and Upakleshas (secondary afflictions) take obstructing what they can counteract as their function. For example, faith, shame, and so on, can cut off non-faith and shamelessness, and so on. Kleshas (afflictions) such as greed can obstruct the counteractive Dharmas (phenomena) of non-greed, and so on. Meaning, they obstruct them, causing them not to arise. It should be known that various Upakleshas (secondary afflictions) such as anger can obstruct loving-kindness, and so on. The various different counteractions are also like this.
Mahāyāna Abhidharma Samuccaya (Compendium of Mahayana Abhidharma), Volume 1
大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第二
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
本事分中三法品第一之二
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。如是心不相應行。應以五門建立差別。謂依處故自體故假立故作意故地故。二無心定具足五門。無想天異熟除作意。余唯初三。
得者。謂于善不善無記法。若增若減假立獲得成就。善不善無記法者。顯依處。若增若減者。顯自體。何以故。由有增故說名成就上品信等。由有減故說名成就下品信等。假立獲得成就者。顯假立。如是于余隨其所應建立當知。
無想定者。謂已離遍凈欲。未離上欲。出離想作意為先故。于不恒行心心法滅。假立無想定。已離遍凈欲者。已離第三靜慮貪。未離上欲者。未離第四靜慮已上貪。出離想作意為先者。解脫想作意為前方便。不恒行者。轉識所攝。滅者。謂定心所引不恒現行。諸心心法暫時間滅所依位差別。以能滅故名滅。
滅盡定者。謂已離無所有處欲。超過有頂。暫息想作意為先故。于不恒行諸心心法及恒行一分心心法滅。假立滅盡定。此中所以不言未離上欲者。為顯離有頂
欲。阿羅漢等亦得此定故。一分恒行者。謂染污意所攝。
無想異熟者。謂已生無想有情天。于不恒行心心法滅。假立無想異熟。
命根者。謂于眾同分先業所感。住時決定假立壽命。眾同分者。於一生中諸蘊相續。住時決定者。齊爾所時令眾同分常得安住。或經百年或千年等。由業所引功能差別。
眾同分者。謂如是如是有情于種種類自體相似假立眾同分。于種種類者。於人天等種類差別。于自體相似者。於一種類性。
生者。謂于眾同分諸行本。無今有性。假立為生。問外諸色等亦有生相。何故唯舉眾同分耶。答為于有情相續建立有為相故。所以者何。外諸色等有為相成壞所顯。內諸行有為相生老等所顯故。老者。謂于眾同分諸行相續變異性。假立為老。住者。謂于眾同分諸行相續不變壞性。假立為住。無常者。謂于眾同分諸行相續變壞性。假立無常相續。變壞者。謂舍壽時當知此中依相續位建立生等。不依剎那。
名身者。謂于諸法自性增言。假立名身。自性增言者。謂說天人眼耳等事。
句身者。謂于諸法差別增言。假立句身。差別增言者。謂說諸行無常一切有情當死等義。文身者。謂于彼二所依諸字。假立文身。彼二所依諸字者謂。自性差別增言所依諸字如𧙃壹鄔等
【現代漢語翻譯】 現代漢語譯本 『欲』（chanda）：阿羅漢等也能獲得這種禪定，因此它是一部分時間存在的。而『一分恒行者』，是指被染污的意所包含的（欲）。
『無想異熟』（asaññasamāpatti）：指已經生於無想有情天的眾生，在那裡，不恒常存在的心和心所法滅盡，因此假立為無想異熟。
『命根』（jīvitindriya）：指在眾同分（nikāyasabhāga）中，由先前的業力所感，在住留期間決定了的壽命，這是一種假立的概念。『眾同分』，是指在一生中，諸蘊（skandha）相續不斷。『住時決定』，是指在某個特定的時間內，使眾同分能夠持續存在，可能是百年，也可能是千年等等，這取決於業力所引發的功能差異。
『眾同分』（nikāyasabhāga）：是指像這樣，像這樣的有情，在各種各樣的自體相似的情況下，假立的眾同分。『于種種類者』，指在人、天等種類上的差別。『于自體相似者』，指在同一種類性質上。
『生』（jāti）：指在眾同分中，諸行（saṃskāra）原本沒有，現在產生的性質，假立為生。問：外在的諸色等也有生相，為什麼只舉眾同分呢？答：爲了在有情相續中建立有為相的緣故。為什麼這麼說呢？外在的諸色等，通過有為相的成壞來顯現。內在的諸行，通過有為相的生、老等來顯現。『老』（jarā）：指在眾同分中，諸行相續變異的性質，假立為老。『住』（sthiti）：指在眾同分中，諸行相續不變壞的性質，假立為住。『無常』（anitya）：指在眾同分中，諸行相續變壞的性質，假立為無常。相續變壞，指捨棄壽命的時候。應當知道，這裡是依據相續的階段來建立生等，而不是依據剎那。
『名身』（nāmakāya）：指對於諸法的自性增加言語，假立為名身。『自性增言者』，指說天、人、眼、耳等事物。
『句身』（padakāya）：指對於諸法的差別增加言語，假立為句身。『差別增言者』，指說諸行無常，一切有情終將死亡等意義。『文身』（vyañjanakāya）：指對於名身和句身所依賴的文字，假立為文身。『彼二所依諸字者』，指自性和差別增言所依賴的文字，如a、i、u等。
【English Translation】 English version 『Desire』 (chanda): Even Arhats can attain this samadhi, so it exists only part of the time. 『Partially Ever-Present』 refers to that (desire) which is included by the defiled mind.
『Unconscious Attainment』 (asaññasamāpatti): Refers to sentient beings already born in the Heaven of Unconscious Beings. There, the non-constant mind and mental factors cease, hence the provisional establishment of Unconscious Attainment.
『Life Faculty』 (jīvitindriya): Refers to the lifespan, determined during the period of dwelling, caused by prior karma within the community of beings (nikāyasabhāga). 『Community of beings』 refers to the continuous succession of aggregates (skandha) in a lifetime. 『Determined during the period of dwelling』 means that for a specific time, the community of beings can continuously exist, perhaps for a hundred years, or a thousand years, etc., depending on the functional differences caused by karma.
『Community of beings』 (nikāyasabhāga): Refers to the provisional establishment of a community of beings for sentient beings who are similar in various kinds of self-nature. 『In various kinds』 refers to the differences in kinds such as humans, gods, etc. 『Similar in self-nature』 refers to the nature of the same kind.
『Birth』 (jāti): Refers to the nature of the arising of phenomena in the community of beings, which were originally non-existent, now existing, provisionally established as birth. Question: External phenomena such as colors also have the characteristic of birth, why only mention the community of beings? Answer: In order to establish the characteristics of conditioned phenomena in the continuum of sentient beings. Why is this so? External phenomena such as colors are manifested through the formation and destruction of conditioned phenomena. Internal phenomena are manifested through the birth, aging, etc. of conditioned phenomena. 『Aging』 (jarā): Refers to the nature of the continuous change of phenomena in the community of beings, provisionally established as aging. 『Dwelling』 (sthiti): Refers to the nature of the continuous non-destruction of phenomena in the community of beings, provisionally established as dwelling. 『Impermanence』 (anitya): Refers to the nature of the continuous change and destruction of phenomena in the community of beings, provisionally established as impermanence. Continuous change and destruction refers to the time of abandoning life. It should be known that here, birth, etc., are established based on the stage of continuity, not based on a moment.
『Body of Names』 (nāmakāya): Refers to the provisional establishment of a body of names by adding words to the self-nature of phenomena. 『Adding words to the self-nature』 refers to speaking of things such as gods, humans, eyes, ears, etc.
『Body of Phrases』 (padakāya): Refers to the provisional establishment of a body of phrases by adding words to the differences of phenomena. 『Adding words to the differences』 refers to speaking of meanings such as the impermanence of phenomena, that all sentient beings will die, etc. 『Body of Syllables』 (vyañjanakāya): Refers to the provisional establishment of a body of syllables based on the letters on which the body of names and the body of phrases rely. 『The letters on which the two rely』 refers to the letters on which the addition of self-nature and differences rely, such as a, i, u, etc.
。又自性差別及此二言總攝一切。如是一切由此三種之所詮表。是故建立此三為名句文身。此言文者。能彰彼二故。此又名顯能顯義故。此複名字無異轉故。所以者何。如眼名眼異。此名外更有照了導等異名改轉。由彼同顯此想故。非𧙃壹等字離𧙃壹等差別外更有差別能顯此。字故無異轉說名。為字無異。轉者謂不流變。
異生性者。謂于聖法不得假立異生性。
流轉者。謂于因果相續不斷。假立流轉。所以唯于相續不斷立流轉者。於一剎那或於間斷。無此言故。
定異者。謂于因果種種差別假立定異。因果種種差別者。謂可愛果妙行為因。不可愛果惡行為因。諸如是等種種因果展轉差別。相應者。謂于因果相稱假立相應。因果相稱者。雖復異類因果相順亦名相稱。由如佈施感富財等。
勢速者。謂于因果迅疾流轉。假立勢速。
次第者。謂于因果一一流轉。假立次第因。果一一流轉者謂不俱轉。
時者。謂于因果相續流轉。假立為時。何以故。由有因果相續轉故。若此因果已生已滅立。過去時。此若未生立未來時。已生未滅立現在時。
方者。謂即于東西南北四維上下因果差別假立為方。何以故。即於十方因果遍滿假說方故。當知此中唯說色法所攝因果。無色之法遍佈
【現代漢語翻譯】 現代漢語譯本：此外，自性（Svalaksana，事物自身獨有的性質）差別以及將這兩個概念總括起來，涵蓋了一切。所有這些都可以通過這三種方式來表達，因此建立了名、句、文身這三者。這裡所說的『文』，是指能夠彰顯名和句這兩者的作用。而名又能夠顯現能顯之義。此外，名字不會發生改變，這是為什麼呢？比如『眼』這個名稱和眼睛本身是不同的，這個名稱之外還有照了、引導等不同的名稱可以改變和轉換。因為它們都同樣可以顯現眼睛的含義。但是，像『𧙃壹』這樣的字，除了『𧙃壹』等差別之外，沒有其他的差別可以用來顯現這個字。因此，說名字不會發生改變。『轉』指的是不流變。
異生性（Prthag-janatva，凡夫的性質）：是指對於聖法（Arya-dharma，聖者的教法）不能假設存在異生性。
流轉（Samsara，輪迴）：是指在因果相續不斷的情況下，假設存在流轉。為什麼只在相續不斷的情況下才建立流轉呢？因為在一剎那或者間斷的情況下，沒有『流轉』這種說法。
定異（Niyatabheda，固定的差異）：是指在因果的種種差別中，假設存在固定的差異。因果的種種差別是指，可愛的果報是妙行的結果，不可愛的果報是惡行的結果。諸如此類的種種因果之間的展轉差別。 相應（Anurupa，相稱）：是指在因果相稱的情況下，假設存在相應。因果相稱是指，即使是不同種類的因果，如果相互順應，也稱為相稱。例如，佈施感得富裕的財富等。
勢速（Tvarita，迅速）：是指在因果迅速流轉的情況下，假設存在勢速。
次第（Krama，順序）：是指在因果一一流轉的情況下，假設存在次第。因果一一流轉是指不一起流轉。
時（Kala，時間）：是指在因果相續流轉的情況下，假設存在時間。為什麼呢？因為有因果相續的流轉。如果這個因果已經生起已經滅去，就稱為過去時。如果這個因果還沒有生起，就稱為未來時。已經生起但還沒有滅去，就稱為現在時。
方（Disa，方位）：是指在東西南北四維上下等因果差別中，假設存在方位。為什麼呢？因為在十方因果遍滿的情況下，假設存在方位。應當知道，這裡只說了色法（Rupa，物質現象）所攝的因果，無色之法（Arupa，非物質現象）遍佈各處。
【English Translation】 English version: Furthermore, the self-nature (Svalaksana, the unique characteristic of a thing) difference and the encompassing of these two terms together include everything. All of this can be expressed by these three, therefore establishing these three as name, sentence, and body of syllables. The 'syllable' here refers to that which can manifest the function of both name and sentence. And the name can manifest the meaning of what can be manifested. Moreover, names do not change, and why is that? For example, the name 'eye' is different from the eye itself; besides this name, there are other different names such as illumination and guidance that can be changed and transformed. Because they all equally manifest the meaning of the eye. However, for a character like '𧙃壹', besides the difference of '𧙃壹' etc., there is no other difference that can be used to manifest this character. Therefore, it is said that names do not change. 'Change' refers to non-transformation.
Other-being-ness (Prthag-janatva, the state of an ordinary being): Refers to the fact that one cannot hypothetically establish other-being-ness with respect to the sacred Dharma (Arya-dharma, the teachings of the noble ones).
Transmigration (Samsara, cycle of rebirth): Refers to the hypothetical establishment of transmigration in the case of the continuous succession of cause and effect. Why is transmigration only established in the case of continuous succession? Because there is no such term as 'transmigration' in the case of a single moment or interruption.
Fixed difference (Niyatabheda, fixed difference): Refers to the hypothetical establishment of fixed difference in the various differences of cause and effect. The various differences of cause and effect refer to the fact that a lovable result is the result of virtuous conduct, and an unlovable result is the result of evil conduct. Such are the various differences between causes and effects. Correspondence (Anurupa, corresponding): Refers to the hypothetical establishment of correspondence in the case of cause and effect being corresponding. Cause and effect being corresponding refers to the fact that even if the causes and effects are of different kinds, if they are mutually agreeable, they are also called corresponding. For example, giving alms results in wealth, etc.
Speed (Tvarita, swiftness): Refers to the hypothetical establishment of speed in the case of the rapid flow of cause and effect.
Sequence (Krama, order): Refers to the hypothetical establishment of sequence in the case of the flow of cause and effect one by one. Cause and effect flowing one by one refers to not flowing together.
Time (Kala, time): Refers to the hypothetical establishment of time in the case of the continuous flow of cause and effect. Why? Because there is a continuous flow of cause and effect. If this cause and effect has already arisen and already ceased, it is called past time. If this cause and effect has not yet arisen, it is called future time. If it has already arisen but has not yet ceased, it is called present time.
Direction (Disa, direction): Refers to the hypothetical establishment of direction in the differences of cause and effect in the east, west, south, north, four intermediate directions, above, and below. Why? Because direction is hypothetically spoken of in the case of the pervasiveness of cause and effect in the ten directions. It should be known that here only the causes and effects included in form (Rupa, material phenomena) are spoken of; formless phenomena (Arupa, non-material phenomena) pervade everywhere.
處所無功能故。
數者。謂于諸行一一差別。假立為數。一一差別者於一無別二三等數不應理故。
和合者。謂于因果眾緣集會。假立和合。因果眾緣集會者。且如識法因果相續。必假眾緣和會。謂根不壞境界現前能。生此識作意正起。如是于餘一切如理應知。
如是等心不相應行法。唯依分位差別而建立故。當知皆是假有。謂于善不善等增減。分位差別建立一種。於心心法分位差別建立三種。于住分位差別建立一種。于相似分位差別建立一種。于相分位差別建立四種。于言說分位差別建立三種。于不得分位差別建立一種。于因果分位差別建立餘種。因果者。謂一切有為法能生余故名因。從餘生故名果。
云何建立識蘊。謂心意識差別。
心者。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。習氣者。謂由現行蘊等令彼種子皆得增益。一切種子識者。謂能生蘊等諸法種子所積集故。阿賴耶識者。謂能攝藏諸法種子故。又諸有情取為我故。異熟識者。先業所生故。阿陀那識者。謂能數數令生相續。持諸根等令不壞故。又言心者。謂能積集一切法習氣故。
云何知有阿賴耶識。若無此識。執受初明瞭種子業身受無心定命終無。皆不應理。釋
【現代漢語翻譯】 現代漢語譯本 『處所』（Prakrti）沒有獨立的功能，因此不能作為實有存在。
『數』（Samkhya）。指的是對於諸行（dharma，法）的每一個差別，假立為『數』。之所以說是一一差別，是因為如果只有一個，就無法區分二、三等數，這樣是不合理的。
『和合』（Samagre）。指的是對於因果眾緣聚合，假立為『和合』。所謂因果眾緣聚合，例如識法（vijnana-dharma，認知現象）的因果相續，必定依賴眾緣的和合。比如，根（indriya，感官）沒有損壞，境界（visaya，對像）現前，能夠產生此識，作意（manaskara，心理活動）正確生起。像這樣，對於其他一切現象，都應該如理如實地瞭解。
像這樣等等的心不相應行法（citta-viprayukta-samskara-dharma，與心識不相應的行法），僅僅依靠分位差別而建立，應當知道它們都是假有。比如，對於善（kusala，善）與不善（akusala，不善）等的增減，根據分位差別建立一種；對於心（citta，心）和心法（caitta，心所）的分位差別建立三種；對於住（sthiti，持續）的分位差別建立一種；對於相似（sabhāga，同類）的分位差別建立一種；對於相（laksana，相狀）的分位差別建立四種；對於言說（abhilāpa，言語表達）的分位差別建立三種；對於不得（prāpti-abhāva，未得）的分位差別建立一種；對於因果（hetu-phala，原因和結果）的分位差別建立其他種類。所謂因果，指的是一切有為法（samskrta-dharma，有為法）能夠產生其他事物，所以稱為『因』（hetu，因）；從其他事物產生，所以稱為『果』（phala，果）。
如何建立識蘊（vijnana-skandha，識蘊）？指的是心（citta，心）、意（manas，意）、識（vijnana，識）的差別。
心（citta，心），指的是被蘊（skandha，蘊）、界（dhatu，界）、處（ayatana，處）的習氣（vasana，習氣）所薰染的一切種子阿賴耶識（ālaya-vijñāna，阿賴耶識），也稱為異熟識（vipaka-vijnana，異熟識），也稱為阿陀那識（ādana-vijñāna，阿陀那識）。因為它能夠積集諸習氣。所謂習氣，指的是由現行的蘊等，使那些種子都得到增長。所謂一切種子識，指的是能夠產生蘊等諸法的種子所積集。所謂阿賴耶識，指的是能夠攝藏諸法種子。而且，諸有情（sattva，眾生）執取它為『我』。所謂異熟識，是因為由先業所生。所謂阿陀那識，指的是能夠數數令生相續，保持諸根等令不壞。 又說『心』，是因為它能夠積集一切法的習氣。
如何得知有阿賴耶識？如果沒有這個識，那麼執受（upadana，執取）、最初的明瞭（prathama-vijnana，最初的意識）、種子（bija，種子）、業（karma，業）、身（kaya，身體）、受（vedana，感受）、無心定（asamjnika-samapatti，無想定）、命終（marana，死亡）都將無法解釋，這些都是不合理的。
【English Translation】 English version 『Place』 (Prakrti) has no independent function, therefore it cannot be considered as truly existent.
『Number』 (Samkhya). This refers to the act of hypothetically establishing 『number』 for each and every difference among the dharmas (phenomena). The reason for saying 『each and every difference』 is that if there were only one, it would be impossible to distinguish numbers such as two, three, etc., which would be unreasonable.
『Combination』 (Samagre). This refers to the hypothetical establishment of 『combination』 for the aggregation of causes, effects, and various conditions. The so-called aggregation of causes, effects, and various conditions, for example, the causal continuity of vijnana-dharma (cognitive phenomena), necessarily relies on the combination of various conditions. For instance, the indriya (sense faculty) is not damaged, the visaya (object) is present, which can generate this vijnana (consciousness), and manaskara (attention) arises correctly. In this way, for all other phenomena, one should understand them as they truly are.
Such citta-viprayukta-samskara-dharmas (non-associated formations) are established solely based on differences in aspects, and it should be known that they are all hypothetical existences. For example, regarding the increase or decrease of kusala (wholesome) and akusala (unwholesome) etc., one type is established based on differences in aspects; three types are established based on differences in aspects of citta (mind) and caitta (mental factors); one type is established based on differences in aspects of sthiti (duration); one type is established based on differences in aspects of sabhāga (similarity); four types are established based on differences in aspects of laksana (characteristics); three types are established based on differences in aspects of abhilāpa (verbal expression); one type is established based on differences in aspects of prāpti-abhāva (non-attainment); other types are established based on differences in aspects of hetu-phala (cause and effect). The so-called cause and effect refers to all samskrta-dharmas (conditioned phenomena) being able to generate other things, hence they are called 『hetu』 (cause); and being generated from other things, hence they are called 『phala』 (effect).
How is the vijnana-skandha (aggregate of consciousness) established? It refers to the differences between citta (mind), manas (intellect), and vijnana (consciousness).
Citta (mind) refers to the ālaya-vijñāna (storehouse consciousness), which is the collection of all seeds, perfumed by the vasana (habitual tendencies) of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases). It is also called vipaka-vijnana (resultant consciousness) and ādana-vijñāna (appropriating consciousness), because it can accumulate all habitual tendencies. The so-called habitual tendencies refer to the fact that the currently active aggregates, etc., cause those seeds to increase. The so-called all-seed consciousness refers to the accumulation of seeds that can generate the aggregates and other dharmas. The so-called ālaya-vijñāna refers to its ability to store the seeds of all dharmas. Moreover, sentient beings (sattva) grasp it as 『self』. The so-called vipaka-vijnana is because it is born from past karma (actions). The so-called ādana-vijñāna refers to its ability to continuously give rise to successive moments, and to maintain the sense faculties, etc., so that they do not decay. Furthermore, it is said 『citta』 because it can accumulate the habitual tendencies of all dharmas.
How can we know that there is an ālaya-vijñāna? If there were no such consciousness, then upadana (grasping), the prathama-vijnana (first moment of consciousness), bija (seeds), karma (actions), kaya (body), vedana (feelings), asamjnika-samapatti (state of non-perception), and marana (death) would all be inexplicable, which is unreasonable.
此伽他。如攝抉擇分說。由八種相。證阿賴耶識決定是有。謂若離阿賴耶識依止執受不可得故。最初生起不可得故。明瞭生起不可得故。種子體性不可得故。業用體性不可得故。身受體性不可得故。處無心定不可得故。命終之識不可得故。云何依止執受不可得耶。由五因故。謂阿賴耶識先行因感眼等。轉識現緣因發。如說根境作意力故諸轉識生。乃至廣說。是名初因。又六識身善惡可得。是第二因。又六識身一類異熟無記性攝必不可得。是第三因。又六識身各別依轉。隨所依止彼識生時。即應彼識執所依止。余無執受不應道理。設許執受亦不應理。以離識故。是第四因。又所依止應成數數執受過失。所以者何。由彼眼識於一時轉一時不轉。余識亦爾。是第五因。
云何最初生起不可得耶。謂設有難言。若有阿賴耶識。應一有情二識俱起。應告彼曰。汝于非過妄生過想。容有二識俱時轉故。所以者何。猶如有一俱時欲見乃至欲識。隨有一識。最初生起不應道理。何以故。爾時作意無有差別。根及境界不壞現前。何因緣故識不俱轉。
云何明瞭生起不可得耶。謂若有定執識不俱生。與眼等識俱行一境。明瞭意識應不可得。所以者何。若時隨憶曾所受境。爾時意識不明瞭生。非於現境所生意識。得有如是不明瞭
【現代漢語翻譯】 現代漢語譯本： 此伽他（偈頌）如《攝抉擇分》所說，由八種相可以證明阿賴耶識（ālaya-vijñāna，storehouse consciousness）決定是存在的。這八種相是：如果離開阿賴耶識，依止執受（āśraya-parivṛtti，transformation of the basis）就無法成立；最初生起無法成立；明瞭生起無法成立；種子體性無法成立；業用體性無法成立；身受體性無法成立；處於無心定（asaṃjñā-samāpatti，state of non-perception）時無法成立；命終時的識無法成立。
什麼叫做依止執受無法成立呢？由五個原因導致。第一，阿賴耶識是先行因，能感生眼等。轉識（pravṛtti-vijñāna，active consciousness）是現緣因，能引發。如經中所說，根、境、作意（manaskāra，attention）的力量導致諸轉識生起，乃至廣說。這是第一個原因。第二，六識身（ṣaṭ-vijñāna-kāya，group of six consciousnesses）的善惡業果可以被觀察到，這是第二個原因。第三，六識身的一類異熟（vipāka，result）無記性（avyākṛta，indeterminate）是絕對不可能成立的，這是第三個原因。第四，六識身各自依止不同的根而轉起。當某個識生起時，它應該執取它所依止的根。如果沒有執受，這是不合理的。即使允許有執受，也是不合理的，因為離開了識的執取。這是第四個原因。第五，所依止的根應該會變成數數執受的過失。為什麼呢？因為眼識有時轉起，有時不轉起，其他的識也是如此。這是第五個原因。
什麼叫做最初生起無法成立呢？假設有人提出疑問：如果存在阿賴耶識，那麼應該會出現一個有情同時生起兩個識的情況。應該告訴他：你對非過失之處妄生過失之想。容許有兩個識同時轉起。為什麼呢？比如，有一個人同時想要看，乃至想要識知。任何一個識最初生起都是不合理的。為什麼呢？因為那時作意沒有差別，根和境界也沒有損壞而顯現。是什麼原因導致識不能同時轉起呢？
什麼叫做明瞭生起無法成立呢？如果有人堅持認為識不會同時生起，並且眼等識與意識同時對境，那麼明瞭的意識應該無法成立。為什麼呢？當回憶曾經經歷過的境界時，那時的意識是不明瞭的。不是對於現在境界所生的意識，會有如此不明瞭的情況。
【English Translation】 English version: This gāthā (verse), as explained in the Śrāvakabhūmi section of the Yogācārabhūmi-śāstra, demonstrates the definite existence of the Ālaya-vijñāna (storehouse consciousness) through eight aspects: If the Ālaya-vijñāna is absent, the āśraya-parivṛtti (transformation of the basis) cannot be established; initial arising cannot be established; clear arising cannot be established; the nature of seeds cannot be established; the nature of karmic function cannot be established; the nature of bodily sensation cannot be established; the state of asaṃjñā-samāpatti (state of non-perception) cannot be established; and the consciousness at the moment of death cannot be established.
What does it mean that the āśraya-parivṛtti (transformation of the basis) cannot be established? It is due to five reasons. First, the Ālaya-vijñāna is the prior cause that gives rise to the eye and other sense faculties. The pravṛtti-vijñāna (active consciousness) is the present condition that triggers them. As it is said in the scriptures, the power of the sense faculties, objects, and manaskāra (attention) causes the arising of the active consciousnesses, and so on. This is the first reason. Second, the good and bad karmic results of the ṣaṭ-vijñāna-kāya (group of six consciousnesses) can be observed, which is the second reason. Third, the homogeneous vipāka (result) and avyākṛta (indeterminate) nature of the ṣaṭ-vijñāna-kāya (group of six consciousnesses) is absolutely impossible to establish, which is the third reason. Fourth, the ṣaṭ-vijñāna-kāya (group of six consciousnesses) each rely on different sense faculties to arise. When a certain consciousness arises, it should grasp the sense faculty it relies on. If there is no grasping, it is unreasonable. Even if grasping is allowed, it is still unreasonable because it is separate from the grasping of consciousness. This is the fourth reason. Fifth, the sense faculties that are relied upon should become subject to the fault of repeated grasping. Why? Because the eye consciousness sometimes arises and sometimes does not, and the same is true for the other consciousnesses. This is the fifth reason.
What does it mean that initial arising cannot be established? Suppose someone raises the question: If the Ālaya-vijñāna exists, then there should be a situation where two consciousnesses arise simultaneously in one sentient being. You should tell them: You are wrongly imagining a fault where there is none. It is permissible for two consciousnesses to arise simultaneously. Why? For example, someone simultaneously wants to see and even wants to cognize. It is unreasonable for any one of these consciousnesses to arise initially. Why? Because at that time, there is no difference in manaskāra (attention), and the sense faculties and objects are not damaged and are present. What is the reason that the consciousnesses cannot arise simultaneously?
What does it mean that clear arising cannot be established? If someone insists that consciousnesses do not arise simultaneously, and that the eye and other consciousnesses and the mind consciousness simultaneously perceive an object, then clear consciousness should not be able to be established. Why? When recalling a previously experienced object, the consciousness at that time is unclear. The consciousness arising from a present object would not be so unclear.
相。是故應信諸識俱轉。或應許彼第六意識無明瞭性。
云何種子體性不可得耶。謂六轉識身各各異故。所以者何。此六轉識從善無間不善性生。不善無間善性復生。從二無間無記性生。地獄無間中界生。中界無間妙界生。妙界無間乃至地獄生。有漏無間無漏生。無漏無間有漏生世間無間出世生。出世無間世間生。非如是相識為種子體應正道理。又心相續長時間斷經久流轉不息。是故轉識能持種子不應道理。云何業用不可得耶。謂若無諸識同時生。起業用俱轉不應道理。所以者何。略說識業有四種。謂了別外器。了別依止。能了別我。了別境界。如是四種識了別業。一一剎那俱現可得。非於一識一剎那中有如是等差別業用。是故必有諸識俱起。
云何身受體性不可得耶。謂如有一。或如理思。或不如理思。或不思惟。或復推尋。若心在定若不在定。身受生起非一眾多。若無阿賴耶識如是身受應不可得。既現可得。是故定有阿賴耶識。
云何處無心定不可得耶。如世尊說。入無想定及滅盡定。當知爾時識不離身。若無阿賴耶識。爾時識應離身。識若離身便應捨命。非謂處定。
云何命終之識不可得耶。謂臨命終時識漸舍離所依身份。發起冷觸或上或下。非彼意識有時不轉。故知唯有阿賴耶識。
【現代漢語翻譯】 現代漢語譯本 相。因此，應當相信諸識是同時運轉的。或者應該承認這第六意識沒有明瞭的自性。
為什麼說種子的體性不可得呢？因為六轉識（指眼識、耳識、鼻識、舌識、身識、意識）的身各自不同。為什麼這樣說呢？這六轉識從善性之後可以生起不善性，從不善性之後又可以生起善性，從這二者之後可以生起無記性（非善非惡的性質）。地獄之後可以生起中界，中界之後可以生起妙界，妙界之後乃至可以生起地獄。有漏（有煩惱）之後可以生起無漏（無煩惱），無漏之後可以生起有漏，世間（世俗）之後可以生起出世（超脫世俗），出世之後可以生起世間。不是像這樣相互關聯的識可以作為種子的體性，這不合道理。而且，心的相續長時間中斷，經過長久的時間流轉不息。因此，轉識能夠保持種子是不合道理的。
為什麼說業用不可得呢？如果不是諸識同時生起，那麼發起業用同時運轉是不合道理的。為什麼這樣說呢？簡略地說，識的業有四種：即了別外器（認識外部世界），了別依止（認識所依賴的根身），能了別我（能夠認識自我），了別境界（認識對像）。像這樣四種識的了別作用，在每一個剎那都可以同時顯現。不是在一個識的一個剎那中具有像這樣的差別業用。因此，必定有諸識同時生起。
為什麼說身受的體性不可得呢？比如有這樣一個人，或者如理作意（正確的思考），或者不如理作意（不正確的思考），或者不作意（沒有思考），或者反覆推尋。如果心在禪定中或者不在禪定中，身受的生起不是單一的而是眾多的。如果沒有阿賴耶識（ālaya-vijñāna，含藏識），像這樣的身受應該不可得。既然現在可以得到，因此必定有阿賴耶識。
為什麼說處無心定不可得呢？正如世尊所說，進入無想定（asaṃjñā-samāpatti）以及滅盡定（nirodha-samāpatti），應當知道那時識沒有離開身體。如果沒有阿賴耶識，那時識應該離開身體。識如果離開身體就應該捨棄生命，而不是處於禪定狀態。
為什麼說命終之識不可得呢？在臨命終時，識逐漸舍離所依止的身體部分，發起冷觸，或者從上到下，或者從下到上。不是那意識有時不運轉。所以知道只有阿賴耶識。
【English Translation】 English version Aspect. Therefore, it should be believed that all consciousnesses operate simultaneously. Or it should be admitted that this sixth consciousness has no clear nature.
Why is it said that the nature of seeds is unattainable? Because the bodies of the six consciousnesses (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are each different. Why is this so? These six consciousnesses can arise from a wholesome nature to an unwholesome nature, and from an unwholesome nature, a wholesome nature can arise again. From these two, a neutral nature (neither good nor evil) can arise. After the lower realm, the middle realm can arise; after the middle realm, the sublime realm can arise; after the sublime realm, even the lower realm can arise. After the defiled (with afflictions), the undefiled (without afflictions) can arise; after the undefiled, the defiled can arise; after the mundane (worldly), the supramundane (transcending the worldly) can arise; after the supramundane, the mundane can arise. It is not that consciousnesses related in this way can be the nature of seeds; this is not reasonable. Moreover, the continuity of the mind is interrupted for a long time, flowing and transforming ceaselessly over a long period. Therefore, it is unreasonable for the transforming consciousness to maintain the seeds.
Why is it said that karmic function is unattainable? If the consciousnesses do not arise simultaneously, then initiating karmic function and operating simultaneously is unreasonable. Why is this so? Briefly speaking, there are four types of karmic functions of consciousness: namely, distinguishing external objects, distinguishing the basis of reliance, being able to distinguish the self, and distinguishing the object of perception. These four types of distinguishing functions of consciousness can manifest simultaneously in every moment. It is not that one consciousness in one moment has such different karmic functions. Therefore, there must be consciousnesses arising simultaneously.
Why is it said that the nature of bodily sensation is unattainable? For example, there is such a person who either reflects properly (correct thinking), or reflects improperly (incorrect thinking), or does not reflect (no thinking), or repeatedly investigates. Whether the mind is in samādhi (meditative concentration) or not, the arising of bodily sensations is not singular but numerous. If there were no ālaya-vijñāna (storehouse consciousness), such bodily sensations should be unattainable. Since they are now attainable, therefore there must be ālaya-vijñāna.
Why is it said that the state of no-mind samādhi is unattainable? As the World-Honored One said, upon entering the asaṃjñā-samāpatti (state of non-perception) and the nirodha-samāpatti (cessation attainment), it should be known that at that time, consciousness does not leave the body. If there were no ālaya-vijñāna, then consciousness should leave the body at that time. If consciousness leaves the body, then life should be abandoned, rather than being in a state of samādhi.
Why is it said that the consciousness at the time of death is unattainable? At the time of approaching death, consciousness gradually abandons the parts of the body it relies on, initiating cold touch, either from top to bottom or from bottom to top. It is not that the consciousness sometimes does not operate. Therefore, it is known that there is only ālaya-vijñāna.
能執持身隨於身份。若舍此識冷觸可得身無覺受。意識不然。是故若無阿賴耶識。命終之識必不可得。
意者。謂一切時緣阿賴耶識。思度為性。與四煩惱恒相應。謂我見我愛我慢無明。又此意遍行。一切善不善無記位。唯除聖道現前若處滅盡定及在無學地。又復六識以無間滅識為意。當知此中由所緣故。釋義故相應故生起時故。顯了于意。何故聖道現前無染污意耶。由勝義智與我見現行極相違故。出聖道后。從阿賴耶識復更現起。以有學位未永斷故。又滅盡定望無想定。極寂靜故。此染污意不得現行。無間滅意者。由隨覺故。無間覺義是意義。當知此中隨顯相說。
識者。謂六識身眼識乃至意識眼識者。謂依眼緣色了別為性。耳識者。謂依耳緣聲了別為性。鼻識者。謂依鼻緣香了別為性。舌識者。謂依舌緣味了別為性。身識者。謂依身緣觸了別為性。意識者。謂依意緣法了別為性。當知此中由所依故。所緣故自性故。建立於識。云何建立界。謂色蘊即十界眼等五根界。色等五境界及法界一分。受想行蘊即法界一分。識蘊即七識界。謂眼等六識界及意界。何故建立界處無別相耶。建立蘊中已說眼等各別相故。是故從諸蘊中出界建立。從諸界中出處建立。
何等界法蘊不攝耶。法界中無為法蘊所不攝
【現代漢語翻譯】 現代漢語譯本：能夠執持身體並使其各部分協調運作的是阿賴耶識（Ālaya-vijñāna，藏識）。如果捨棄了這個識，身體就會變得冰冷僵硬，失去知覺。而意識（manas-vijñāna）無法做到這一點。因此，如果沒有阿賴耶識，臨終時的識是不可能存在的。
意（manas）指的是，它總是緣著阿賴耶識，以思量為特性，並且與四種煩惱恒常相應，即我見（ātma-dṛṣṭi）、我愛（ātma-sneha）、我慢（ātma-māna）和無明（avidyā）。此外，這個意普遍存在於一切善、不善和無記的狀態中，唯有在聖道（ārya-mārga）現前、處於滅盡定（nirodha-samāpatti）以及無學地（aśaikṣa-bhūmi）時才不存在。另外，六識以無間滅識作為意。應當知道，這裡通過所緣（ālambana）的緣故、解釋意義的緣故、相應的緣故以及生起時的緣故，來顯明意。為什麼聖道現前時沒有染污的意呢？因為勝義智（paramārtha-jñāna）與我見的現行是極度相違背的。在出聖道之後，又會從阿賴耶識再次現起，因為有學位（śaikṣa-bhūmi）還沒有完全斷除。另外，滅盡定相對於無想定（asaṃjñā-samāpatti）來說，極其寂靜，因此這個染污的意無法現行。無間滅意，是因為隨覺的緣故。無間覺的意義就是意的意義。應當知道，這裡是隨順顯現的相來說的。
識（vijñāna）指的是六識身，即眼識（cakṣur-vijñāna）乃至意識（mano-vijñāna）。眼識指的是，依靠眼根緣取色境，以了別為特性。耳識（śrotra-vijñāna）指的是，依靠耳根緣取聲境，以了別為特性。鼻識（ghrāṇa-vijñāna）指的是，依靠鼻根緣取香境，以了別為特性。舌識（jihvā-vijñāna）指的是，依靠舌根緣取味境，以了別為特性。身識（kāya-vijñāna）指的是，依靠身根緣取觸境，以了別為特性。意識指的是，依靠意根緣取法境，以了別為特性。應當知道，這裡通過所依（āśraya）的緣故、所緣的緣故以及自性的緣故，來建立識。如何建立界（dhātu）呢？色蘊（rūpa-skandha）即是十界，即眼等五根界、色等五境界以及法界（dharma-dhātu）的一部分。受（vedanā）、想（saṃjñā）、行蘊（saṃskāra-skandha）即是法界的一部分。識蘊（vijñāna-skandha）即是七識界，即眼等六識界以及意界（mano-dhātu）。為什麼建立界和處（āyatana）沒有別的相呢？因為在建立蘊的時候，已經說了眼等各自的差別相。因此，從諸蘊中生出界的建立，從諸界中生出處的建立。
哪些界中的法不被蘊所攝呢？法界中的無為法（asaṃskṛta-dharma）不被蘊所攝。
【English Translation】 English version: It is the Ālaya-vijñāna (storehouse consciousness) that can uphold the body and keep its parts functioning. If this consciousness is abandoned, the body will become cold and stiff, losing its sensation. The manas-vijñāna (mind consciousness) cannot do this. Therefore, without the Ālaya-vijñāna, the consciousness at the time of death cannot exist.
Manas (mind) refers to that which always relies on the Ālaya-vijñāna, with thinking as its characteristic, and is constantly associated with the four afflictions, namely ātma-dṛṣṭi (self-view), ātma-sneha (self-love), ātma-māna (self-conceit), and avidyā (ignorance). Furthermore, this manas is universally present in all states of good, unwholesome, and neutral, except when the ārya-mārga (noble path) is present, when in nirodha-samāpatti (cessation attainment), and in the aśaikṣa-bhūmi (state of no-more-learning). In addition, the six consciousnesses take the immediately ceasing consciousness as manas. It should be known that here, the manas is clarified by reason of the ālambana (object), by reason of explaining the meaning, by reason of association, and by reason of the time of arising. Why is there no defiled manas when the noble path is present? Because paramārtha-jñāna (ultimate wisdom) is extremely contradictory to the manifestation of self-view. After emerging from the noble path, it arises again from the Ālaya-vijñāna, because the śaikṣa-bhūmi (state of learning) has not been completely severed. Moreover, nirodha-samāpatti is extremely tranquil compared to asaṃjñā-samāpatti (non-perception attainment), so this defiled manas cannot manifest. The immediately ceasing manas is due to subsequent awareness. The meaning of immediate awareness is the meaning of manas. It should be known that here, it is spoken in accordance with the appearing aspect.
Vijñāna (consciousness) refers to the six vijñāna-skandha (aggregates of consciousness), namely cakṣur-vijñāna (eye consciousness) up to mano-vijñāna (mind consciousness). Eye consciousness refers to that which relies on the eye organ and takes form as its object, with discernment as its characteristic. Śrotra-vijñāna (ear consciousness) refers to that which relies on the ear organ and takes sound as its object, with discernment as its characteristic. Ghrāṇa-vijñāna (nose consciousness) refers to that which relies on the nose organ and takes smell as its object, with discernment as its characteristic. Jihvā-vijñāna (tongue consciousness) refers to that which relies on the tongue organ and takes taste as its object, with discernment as its characteristic. Kāya-vijñāna (body consciousness) refers to that which relies on the body organ and takes touch as its object, with discernment as its characteristic. Mano-vijñāna (mind consciousness) refers to that which relies on the mind organ and takes dharma as its object, with discernment as its characteristic. It should be known that here, consciousness is established by reason of the āśraya (basis), by reason of the object, and by reason of its own nature. How are the dhātu (elements) established? The rūpa-skandha (aggregate of form) is the ten elements, namely the five sense organs such as the eye, the five sense objects such as form, and a part of the dharma-dhātu (element of dharma). Vedanā (feeling), saṃjñā (perception), and saṃskāra-skandha (aggregate of mental formations) are a part of the dharma-dhātu. The vijñāna-skandha (aggregate of consciousness) is the seven consciousness elements, namely the six consciousness elements such as the eye, and the mano-dhātu (mind element). Why is there no separate aspect in establishing the elements and āyatana (sense fields)? Because the respective differences of the eye and so on have already been spoken of in establishing the aggregates. Therefore, the establishment of elements arises from the aggregates, and the establishment of sense fields arises from the elements.
Which dharmas in which elements are not included in the aggregates? Asaṃskṛta-dharma (unconditioned dharmas) in the dharma-dhātu are not included in the aggregates.
。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。
如是建立八無為中。當知所依差別故。分析真如假立三種。不由自性故。善法真如者。謂無我性空性。無相實際。勝義法界。何故真如說名真如。由彼自性無變異故。謂一切時無我實性無改轉故說無變異。當知此則是無我性。離二我故。何故復說此名空性。一切雜染所不行故。所以者何。由緣此故能令一切諸雜染事悉皆空寂。雖復有時說有雜染。當知但是客塵煩惱之所染污。何等名為客塵染污。謂由未拔所取能取種子故。令依他性心二行相轉。非法性心。以諸法法性自性清凈故。何故復說此名無相。諸相寂靜故。諸相者。謂色受等乃至菩提。諸所戲論。真如性中彼相寂滅。故名無相。何故復說此名實際。無倒所緣故。實者。謂無顛倒。此處究竟故名為實際。過無我性更無所求故。何故復說此名勝義。最勝聖智所行處故。何故復說此名法界。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。虛空者。謂無色性。容受一切所作業故。無色性者。謂唯違於色。無性相法意識境界。是名虛空。意識境界者。謂法界攝故。唯違色言。為別受等共有真如擇滅非擇滅無常性等。雖兔角等亦是無性
【現代漢語翻譯】 現代漢語譯本：這種無為法，又有八種，分別是善法真如（善良行為的真實本性），不善法真如（不善良行為的真實本性），無記法真如（非善非惡行為的真實本性），虛空（沒有阻礙的空間），非擇滅（通過智慧以外的力量達到的寂滅），擇滅（通過智慧選擇達到的寂滅），不動（禪定中的不動狀態），以及想受滅（滅盡思想和感受的狀態）。
在建立這八種無為法時，應當知道它們所依賴的基礎不同。因此，爲了分析真如，假立了三種真如。這三種真如不是由其自性決定的。善法真如，指的是無我性、空性、無相、實際、勝義法界。為什麼真如被稱為真如？因為它的自性沒有變化。也就是說，在任何時候，無我的真實本性都不會改變，所以說沒有變異。應當知道，這就是無我性，因為它遠離了兩種我執（人我執和法我執）。為什麼又說它叫空性？因為它不受一切雜染的影響。為什麼呢？因為依靠它，能夠使一切雜染的事物都變得空寂。即使有時說有雜染，也應當知道那只是客塵煩惱的染污。什麼叫做客塵染污？就是因為沒有拔除所取（被執取的事物）和能取（執取的主體）的種子，使得依他起性的心識呈現出兩種行相（能取和所取），而不是法性心。因為諸法的法性是自性清凈的。為什麼又說它叫無相？因為諸相寂靜。諸相，指的是色、受等，乃至菩提，各種戲論。在真如的本性中，這些相都寂滅了，所以叫做無相。為什麼又說它叫實際？因為它是沒有顛倒的所緣境。實，指的是沒有顛倒。這裡是究竟之處，所以叫做實際。超過了無我性，就沒有什麼可以再追求的了。為什麼又說它叫勝義？因為它是最殊勝的聖智所行之處。為什麼又說它叫法界？因為它是所有聲聞、獨覺、諸佛妙法所依賴的相。
像善法真如一樣，應當知道不善法真如和無記法真如也是如此。虛空，指的是沒有色相的性質，能夠容納一切所作的事物。沒有色相的性質，指的是僅僅違背色法，而不是性相法和意識的境界。這叫做虛空。意識的境界，指的是被法界所攝。僅僅說違背色法，是爲了區別于受等共有真如、擇滅、非擇滅、無常性等。即使像兔角等也是沒有自性的。
【English Translation】 English version: This unconditioned dharma, furthermore, has eight types, namely, the Suchness of good dharmas (the true nature of virtuous actions), the Suchness of unwholesome dharmas (the true nature of unwholesome actions), the Suchness of neutral dharmas (the true nature of actions that are neither good nor bad), space (unobstructed space), Nirodha-asamapatti (cessation attained through means other than wisdom), Nirodha-samapatti (cessation attained through wisdom), immovability (the state of immovability in meditation), and the cessation of perception and sensation (the state of cessation of thoughts and feelings).
In establishing these eight unconditioned dharmas, it should be understood that the bases upon which they rely are different. Therefore, in order to analyze Suchness, three types of Suchness are provisionally established. These three types of Suchness are not determined by their own nature. The Suchness of good dharmas refers to non-self nature, emptiness, signlessness, actuality, and ultimate reality-dhatu (the realm of reality). Why is Suchness called Suchness? Because its nature does not change. That is to say, at any time, the true nature of non-self does not change, so it is said to be without alteration. It should be understood that this is non-self nature, because it is free from the two attachments to self (attachment to the self of persons and attachment to the self of dharmas). Why is it also called emptiness? Because it is not affected by all defilements. Why? Because by relying on it, all defiled things can be made empty and still. Even if it is sometimes said that there are defilements, it should be understood that they are only the defilements of adventitious afflictions. What are called adventitious afflictions? It is because the seeds of what is grasped (the object of attachment) and what grasps (the subject of attachment) have not been eradicated, causing the dependent nature of consciousness to manifest two aspects (grasping and being grasped), rather than the nature of dharma-consciousness. Because the dharma-nature of all dharmas is self-nature pure. Why is it also called signlessness? Because all signs are quiescent. Signs refer to form, sensation, etc., up to Bodhi, all kinds of conceptual elaborations. In the nature of Suchness, these signs are all quiescent, so it is called signlessness. Why is it also called actuality? Because it is the object of cognition without inversion. Reality refers to being without inversion. This is the ultimate place, so it is called actuality. Beyond non-self nature, there is nothing more to seek. Why is it also called ultimate reality? Because it is the place where the most supreme holy wisdom operates. Why is it also called dharma-dhatu? Because it is the aspect upon which all Sravakas (hearers), Pratyekabuddhas (solitary realizers), and Buddhas rely on the wonderful dharma.
Like the Suchness of good dharmas, it should be understood that the Suchness of unwholesome dharmas and the Suchness of neutral dharmas are also the same. Space refers to the nature of being without form, capable of accommodating all things that are made. The nature of being without form refers to only contradicting form, rather than the realm of nature-aspect dharmas and consciousness. This is called space. The realm of consciousness refers to being included in the dharma-dhatu. Only saying contradicting form is to distinguish it from sensation, etc., which share Suchness, Nirodha-samapatti, Nirodha-asamapatti, impermanence, etc. Even things like rabbit horns are also without self-nature.
。然彼不與諸法相違。以彼唯是畢竟無故。又兔角等非唯違色。由與受等諸法共故。是故唯說與色相違無性相言。為別受等無色之法。何以故。受等自體是有性相非無性相故。
非擇滅者。謂是滅非離系。不永害隨眠故。擇滅者。謂是滅是離系。永害隨眠故。
不動者謂已離遍凈欲。未離上欲。苦樂滅無為。
想受滅者。謂已離無所有處欲。止息想作意為先故。諸不恒行心心法。及恒行一分心心法滅。無為。
當知。此中有二種應斷法。謂諸煩惱及此所依受。受有二種。謂變異及不變異。如其次第苦樂非苦樂當知煩惱斷故。建立擇滅二受斷故。如其次第建立不動及受想滅。煩惱斷者。謂除此品粗重所得轉依。受斷者。謂除此能治定障所得轉依。是故得第二靜慮時。雖證苦滅而不建立無為。以變異受未盡斷故。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。謂色蘊法界及與意處。由色蘊攝十色界。法界即攝法界。意處攝七識界。是故三法攝一切法。
如是建立蘊界處已。今乘此義應更分別。問眼耳與鼻各有二種。云何不立二十一界。答彼雖有二然界不別。所以
【現代漢語翻譯】 現代漢語譯本：然而，那（無性）並不與諸法（一切事物）相違背，因為它畢竟是空無的。而且，像兔角這樣的東西，不僅與色（物質）相違背，也與受（感受）等諸法共同相違背。因此，只說與色相違的『無性相』，是爲了區別于受等無色的法。為什麼呢？因為受等的自體是有性相，而不是無性相。
非擇滅（Pratisaṃkhyā-nirodha，非由智慧力而滅除煩惱）是指滅，但不是離系（visamyoga，與煩惱解脫），因為它不能永遠斷除隨眠（anuśaya，潛在的煩惱）。擇滅（Pratisaṃkhyā-nirodha，由智慧力滅除煩惱）是指滅，並且是離系，因為它能永遠斷除隨眠。
不動（Āniñjya，不動的狀態）是指已經脫離遍凈天（Śubhakṛtsna，色界第三禪天）的慾望，但還沒有脫離更高層天的慾望。苦樂滅的無為法。
想受滅（Saṃjñā-vedayita-nirodha，滅盡定）是指已經脫離無所有處天（Ākiṃcanyāyatana，無色界第三禪天）的慾望，以止息想作意為先決條件。諸不恒行（asarvatraga，非一切時生起）的心心法，以及恒行（sarvatraga，一切時生起）的一部分心心法滅盡的無為法。
應當知道，這裡有兩種應該斷除的法，即諸煩惱以及煩惱所依的受（vedanā，感受）。受有兩種，即變異的和不變異的。相應地，苦樂和非苦樂（不苦不樂）分別對應于煩惱的斷除和二受的斷除。因此，煩惱斷除后，建立擇滅；二受斷除后，相應地建立不動和受想滅。斷除煩惱，是指去除由此品（指煩惱）的粗重（daurbalya，身心沉重）所獲得的轉依（āśraya-parivṛtti，轉變所依）。斷除受，是指去除能夠障礙禪定的因素所獲得的轉依。因此，在獲得第二靜慮（dhyāna，禪定）時，雖然證得了苦滅，但並不建立無為，因為變異的受還沒有完全斷除。此外，無論是五種色（五根所對的五種境界），還是受、想、行蘊，以及這裡所說的八種無為法，這十六種總稱為法界（dharmadhātu，一切法的總稱）。
如何建立處（āyatana，處）？十**（dasa rūpāyatana，十色處）即十色處。七識界（sapta vijñānadhātu，七識界）即意處（mana-āyatana，意處）。法界（dharmadhātu，法界）即法處（dharma-āyatana，法處）。
由此道理，諸蘊（skandha，蘊）、界（dhātu，界）、處（āyatana，處）被三種法所包含，即色蘊（rūpaskandha，色蘊）、法界以及意處。色蘊包含十**，法界包含法界，意處包含七識界。因此，三種法包含了一切法。
像這樣建立蘊、界、處之後，現在應該憑藉這個道理進一步分別。問：眼、耳與鼻各有兩種，為什麼不建立二十一界？答：它們雖然有兩種，但界並不不同。原因是什麼？
【English Translation】 English version: However, that (non-self-nature) is not contradictory to all dharmas (all things), because it is ultimately empty. Moreover, things like rabbit horns are not only contradictory to rūpa (matter), but also jointly contradictory to vedanā (feeling) and other dharmas. Therefore, only saying 'non-self-nature' as contradictory to rūpa is to distinguish it from formless dharmas such as vedanā. Why? Because the self-nature of vedanā and others is existent, not non-existent.
Pratisaṃkhyā-nirodha (cessation through wisdom) refers to cessation, but not visamyoga (separation from afflictions), because it cannot permanently eliminate anuśaya (latent afflictions). Apratisaṃkhyā-nirodha (cessation without wisdom) refers to cessation and is visamyoga, because it can permanently eliminate anuśaya.
Āniñjya (immobility) refers to having already detached from the desire of Śubhakṛtsna (Pure Radiance Heaven, the third dhyāna heaven in the form realm), but not yet detached from the desire of higher realms. The unconditioned state of the cessation of suffering and pleasure.
Saṃjñā-vedayita-nirodha (cessation of perception and feeling) refers to having already detached from the desire of Ākiṃcanyāyatana (the sphere of nothingness, the third dhyāna heaven in the formless realm), with the cessation of perception and attention as a prerequisite. The unconditioned state of the cessation of non-constant (asarvatraga, not always arising) mental factors and a portion of constant (sarvatraga, always arising) mental factors.
It should be known that there are two types of dharmas to be abandoned here, namely afflictions and the vedanā (feeling) on which afflictions rely. There are two types of vedanā, namely changing and unchanging. Correspondingly, suffering and pleasure, and neither suffering nor pleasure correspond to the abandonment of afflictions and the abandonment of the two types of vedanā, respectively. Therefore, after abandoning afflictions, pratisaṃkhyā-nirodha is established; after abandoning the two types of vedanā, āniñjya and saṃjñā-vedayita-nirodha are established accordingly. Abandoning afflictions refers to removing the āśraya-parivṛtti (transformation of the basis) obtained from the heaviness (daurbalya, heaviness of body and mind) of this category (referring to afflictions). Abandoning vedanā refers to removing the āśraya-parivṛtti obtained from the factors that can hinder samādhi (concentration). Therefore, when attaining the second dhyāna (meditative state), although the cessation of suffering is realized, the unconditioned state is not established, because the changing vedanā has not been completely abandoned. Furthermore, whether it is the five rūpas (five objects of the five senses), or the vedanā, saṃjñā, saṃskāra skandhas, and the eight unconditioned dharmas mentioned here, these sixteen are collectively called dharmadhātu (the totality of all dharmas).
How are the āyatanas (bases) established? The dasa rūpāyatana (ten sense bases) are the ten sense bases. The sapta vijñānadhātu (seven consciousness elements) are the mana-āyatana (mind base). The dharmadhātu (dharma element) is the dharma-āyatana (dharma base).
According to this principle, the skandhas (aggregates), dhātus (elements), and āyatanas (bases) are encompassed by three dharmas, namely the rūpaskandha (form aggregate), the dharmadhātu, and the mana-āyatana. The rūpaskandha encompasses the ten sense bases, the dharmadhātu encompasses the dharmadhātu, and the mana-āyatana encompasses the seven consciousness elements. Therefore, the three dharmas encompass all dharmas.
Having established the skandhas, dhātus, and āyatanas in this way, we should now further distinguish based on this principle. Question: The eye, ear, and nose each have two types, why are twenty-one dhātus not established? Answer: Although they have two types, the dhātu is not different. What is the reason?
者何。其相相似俱眼相故。所作相似俱于眼境。眼識一所作故。如是耳鼻隨理應知。為身端嚴各生二種。何以故。如是分佈一界二所身得端嚴。不由余故。問為常依一一眼故眼識得生。為亦依二耶。答亦得依二。明瞭取故。所以者何。若俱開二眼取色明瞭非如開一譬如一室俱然二燈。同發一光照極明瞭。如是一光依二燈轉當知此中道理亦爾。問於一一根門種種境界俱現在前。於此多境為有多識次第而起。為俱起耶。答唯有一識種種行相俱時而起。若諸段食與舌根合。當知身舌二識恒俱時起。又聲間斷故。不從異處展轉生起相續往趣余方。然譬于燈置在自處。能於一時隨其勢力遍發光明。聲頓遍發理亦如是。問何故於近障聲聞不明瞭。答聲有對故。于障細隙微少而生故不明瞭。問於六識中幾有分別。答唯一意識由三分別故有分別。三分別者。謂自性分別。隨念分別。計度分別。自性分別者。謂于現在所受諸行自相行分別。隨念分別者。謂于昔曾所受諸行追念行分別。計度分別者。謂于去來今不現見事思構行分別。復有七種分別。謂于所緣任運分別。有相分別。無相分別。尋求分別。伺察分別。染污分別。不染污分別。初分別者。謂五識身如所緣相無異分別。于自境界任運轉故。有相分別者。謂自性隨念二種分別。取過現
【現代漢語翻譯】 現代漢語譯本 這是什麼呢？它們的相狀相似，因為都有眼睛的緣故。它們的作用相似，因為都作用於眼睛所對的境界。眼識是同一個作用的結果。像這樣，耳朵和鼻子也應按照這個道理來理解。爲了身體的端正莊嚴，每處都產生兩種（根）。為什麼呢？像這樣分佈，一個界有兩個處所，身體才能得到端正莊嚴，不是由於其他原因。問：眼識的產生是恒常依賴於一隻眼睛，還是也依賴於兩隻眼睛呢？答：也依賴於兩隻眼睛。因為這樣才能更明瞭地獲取（色境）。為什麼這樣說呢？如果同時睜開兩隻眼睛來獲取顏色，會比只睜開一隻眼睛更明瞭。比如在一個房間里，同時點燃兩盞燈，一同發出光芒，照得非常明亮。就像一道光依賴於兩盞燈來運轉一樣，應當知道這裡面的道理也是如此。問：在每一根門，種種境界同時出現在面前。對於這眾多的境界，是有多個識依次生起，還是同時生起呢？答：只有一種識，以種種行相同時生起。如果諸段食與舌根接觸，應當知道身識和舌識這兩種識恒常同時生起。而且聲音是間斷的，所以不是從不同的地方輾轉生起，相續不斷地前往其他方向。然而，比如燈放置在它自己的位置，能在一時之間，隨著它的力量，普遍地發出光明。聲音頓然普遍發出的道理也是這樣。問：為什麼對於近處被遮擋的聲音聽不清楚呢？答：因為聲音是有對礙的。在遮擋物的細小縫隙中產生的聲音微弱，所以聽不清楚。問：在六識中，哪些有分別作用呢？答：只有意識有分別作用，因為有三種分別的緣故。這三種分別是指：自性分別、隨念分別、計度分別。自性分別是指：對於現在所感受的諸行，以其自身相狀進行分別。隨念分別是指：對於過去曾經感受過的諸行，追憶進行分別。計度分別是指：對於過去、未來、現在沒有親眼見到的事物，通過思考構想進行分別。還有七種分別，是指：對於所緣境的任運分別、有相分別、無相分別、尋求分別、伺察分別、染污分別、不染污分別。最初的分別是指：五識身，如實地對所緣境的相狀進行分別，沒有差異。因為它們在自己的境界中任運運轉。有相分別是指：自性分別和隨念分別這兩種分別，取過去和現在
【English Translation】 English version What are these? Their appearances are similar because they both have eyes. Their functions are similar because they both operate on the objects of the eye. The eye consciousness (Vijnana) is the result of the same operation. Likewise, the ears and nose should be understood according to this principle. For the uprightness and adornment of the body, two kinds (of roots) arise in each place. Why is that? Distributed in this way, one realm has two locations, so that the body can attain uprightness and adornment, not due to other reasons. Question: Does the arising of eye consciousness constantly depend on one eye, or does it also depend on two eyes? Answer: It also depends on two eyes. Because in this way, it can obtain (the objects of color) more clearly. Why is this so? If both eyes are opened simultaneously to obtain color, it will be clearer than opening only one eye. For example, in a room, if two lamps are lit simultaneously, emitting light together, it will illuminate very brightly. Just as one light depends on two lamps to operate, one should know that the principle here is also like this. Question: At each sense gate, various objects appear simultaneously. Regarding these many objects, do multiple consciousnesses arise sequentially, or do they arise simultaneously? Answer: There is only one consciousness, arising simultaneously with various aspects. If various morsels of food come into contact with the tongue root, one should know that body consciousness (Kaya-Vijnana) and tongue consciousness (Jihva-Vijnana), these two consciousnesses, constantly arise simultaneously. Moreover, sound is intermittent, so it does not arise from different places in a roundabout way, continuously moving towards other directions. However, like a lamp placed in its own position, it can, in an instant, universally emit light according to its power. The principle of sound suddenly and universally emitting is also like this. Question: Why is it that nearby obstructed sounds are not heard clearly? Answer: Because sound has opposition. The sound produced in the small gaps of the obstruction is weak, so it is not heard clearly. Question: Among the six consciousnesses, which ones have the function of discrimination? Answer: Only the mind consciousness (Mano-Vijnana) has the function of discrimination, because it has three kinds of discrimination. These three kinds of discrimination refer to: self-nature discrimination (Svalaksana-Vikalpa), recollection discrimination (Anusmrti-Vikalpa), and conceptual discrimination (Parikalpana-Vikalpa). Self-nature discrimination refers to: discriminating the inherent characteristics of the phenomena experienced in the present moment. Recollection discrimination refers to: discriminating by recalling the phenomena experienced in the past. Conceptual discrimination refers to: discriminating by thinking and conceiving about things not seen in the past, future, or present. There are also seven kinds of discrimination, which refer to: effortless discrimination of the object, discrimination with appearance, discrimination without appearance, seeking discrimination, investigating discrimination, defiled discrimination, and undefiled discrimination. The initial discrimination refers to: the five consciousness bodies (Panca-Vijnanakaya), discriminating the characteristics of the object as they are, without difference. Because they operate effortlessly in their own realms. Discrimination with appearance refers to: the two kinds of discrimination, self-nature discrimination and recollection discrimination, taking the past and present
境種種相故。無相分別者。謂希求未來境行分別。所餘分別皆用計度分別以為自性。所以者何。以思度故。或時尋求。或時伺察。或時染污。或不染污。種種分別。問若了別色等故名為識。何故但名眼等識。不名色等識耶。答以依眼等五種解釋道理成就。非於色等。何以故。眼中之識故名眼識。依眼處所識得生故。又由有眼識得有故。所以者何。若有眼根眼識定生。不盲瞑者乃至闇中亦能見故。不由有色眼識定生。以盲瞑者不能見故。又眼所發識故名眼識。由眼變異識亦變異。色雖無變識有變故。如迦末羅病損壞眼根。于青等色皆見為黃。又屬眼之識故名眼識。由識種子隨逐于眼而得生故。又助眼之識故名眼識。作彼損益故。所以者何。由根合識有所領受令根損益。非境界故。又如眼之識故名眼識。俱有情數之所攝故。色則不爾。不決定故。眼識既然余識亦爾。問為眼見色。為識等耶。答非眼見色亦非識等。以一切法無作用故。由有和合假立為見。又由六相。眼于見色中最勝非識等。是故說眼能見諸色何等為六。一由生因。眼能生彼故。二由依處。見依眼故。三由無動轉。眼常一類故。四由自在轉。不待緣合唸唸生故。五由端嚴。轉由此莊嚴所依身故。六由聖教。如經中說。眼能見色故。如是所說六種相貌。于識等中
【現代漢語翻譯】 現代漢語譯本 『境種種相故』：因為有各種各樣的境界顯現。 『無相分別者』：指沒有具體對象的分辨，也就是希求未來境界而產生的分別。其餘的分別都以推測、衡量為特性。 『所以者何』：為什麼這樣說呢？ 因為這些分別都是通過思考來產生的，有時是尋求，有時是仔細觀察，有時是染污的，有時是不染污的，種種不同的分別。 問：如果因為能夠了別色等境界才稱為『識』，為什麼只稱為眼識等，而不稱為色識等呢？ 答：這是因為依據眼等五種解釋的道理才能成立，而不是依據色等。 『何以故』：為什麼呢？ 『眼中之識故名眼識』：因為存在於眼中的識，所以稱為眼識。因為依賴於眼這個處所，識才能產生。 『又由有眼識得有故』：又因為有了眼，才會有眼識。為什麼這樣說呢？ 如果存在眼根，眼識一定會產生，即使不是盲人，在黑暗中也能看見東西。但並非有了色，眼識就一定會產生，因為盲人就看不見東西。 『又眼所發識故名眼識』：又因為眼所引發的識，所以稱為眼識。因為眼發生變化，識也會發生變化。即使色沒有變化，識也會發生變化。比如患有迦末羅病（Kāmalā，黃疸病）的人，眼根受到損害，會將青色等都看成黃色。 『又屬眼之識故名眼識』：又因為屬於眼的識，所以稱為眼識。因為識的種子是跟隨眼而產生的。 『又助眼之識故名眼識』：又因為輔助眼的識，所以稱為眼識。因為它能對眼產生損益作用。為什麼這樣說呢？ 因為根與識結合，才能有所領受，從而對根產生損益，而境界則不能。 『又如眼之識故名眼識』：又因為像眼一樣的識，所以稱為眼識。因為它屬於有情眾生的範疇，而色則不然，因為它不確定。 眼識是這樣，其餘的識也是如此。 問：是眼在看色，還是識等在看色呢？ 答：既不是眼在看色，也不是識等在看色。因為一切法都沒有獨立的作用。而是通過和合，才假立為『見』。 『又由六相』：又因為有六種特性，眼在看色這件事上，比識等更為重要。 『眼于見色中最勝非識等』：所以說眼能夠看見各種顏色。 『何等為六』：這六種特性是什麼呢？ 『一由生因』：第一，因為眼能產生見的作用。 『二由依處』：第二，因為見是依賴於眼而存在的。 『三由無動轉』：第三，因為眼通常保持不變。 『四由自在轉』：第四，因為眼不需要等待其他條件，就能唸唸生滅。 『五由端嚴』：第五，因為眼能莊嚴所依的身軀。 『六由聖教』：第六，因為聖教經典中說，眼能看見顏色。 如上所說的六種特性，在識等中並不具備。
【English Translation】 English version 『境種種相故』 (jìng zhǒngzhǒng xiàng gù): Because various kinds of realms manifest. 『無相分別者』 (wúxiàng fēnbié zhě): Refers to discrimination without a specific object, that is, discrimination arising from desiring future realms. The remaining discriminations are characterized by speculation and measurement. 『所以者何』 (suǒyǐ zhě hé): Why is this so? Because these discriminations are produced through thinking; sometimes it is seeking, sometimes it is careful observation, sometimes it is defiled, and sometimes it is undefiled, various different discriminations. Question: If it is called 『consciousness』 (識, shí) because it can discern forms (色, sè) and other realms, why is it only called eye-consciousness (眼識, yǎnshì) etc., and not form-consciousness etc.? Answer: This is because it can only be established based on the five explanatory principles related to the eye etc., and not based on forms etc. 『何以故』 (héyǐ gù): Why? 『眼中之識故名眼識』 (yǎnzhōng zhī shí gù míng yǎnshì): Because the consciousness exists in the eye, it is called eye-consciousness. Because consciousness can only arise depending on the eye as a place. 『又由有眼識得有故』 (yòu yóu yǒu yǎn shí dé yǒu gù): Also, because there is an eye, there is eye-consciousness. Why is this so? If the eye-faculty exists, eye-consciousness will definitely arise; even if one is not blind, one can see things in the dark. But it is not the case that eye-consciousness will definitely arise if there is form, because a blind person cannot see things. 『又眼所發識故名眼識』 (yòu yǎn suǒ fā shí gù míng yǎnshì): Also, because the consciousness is initiated by the eye, it is called eye-consciousness. Because if the eye changes, the consciousness will also change. Even if the form does not change, the consciousness will change. For example, a person suffering from Kāmalā (迦末羅病, jaundice) whose eye-faculty is damaged will see blue etc. as yellow. 『又屬眼之識故名眼識』 (yòu shǔ yǎn zhī shí gù míng yǎnshì): Also, because it belongs to the eye, it is called eye-consciousness. Because the seed of consciousness arises following the eye. 『又助眼之識故名眼識』 (yòu zhù yǎn zhī shí gù míng yǎnshì): Also, because it assists the eye, it is called eye-consciousness. Because it can produce benefit or harm to the eye. Why is this so? Because the root and consciousness combine to have perception, thereby producing benefit or harm to the root, while the realm cannot. 『又如眼之識故名眼識』 (yòu rú yǎn zhī shí gù míng yǎnshì): Also, because it is like the eye, it is called eye-consciousness. Because it belongs to the category of sentient beings, while form does not, because it is uncertain. Eye-consciousness is like this, and so are the other consciousnesses. Question: Does the eye see form, or do the consciousnesses etc. see form? Answer: Neither the eye sees form, nor do the consciousnesses etc. see form. Because all dharmas do not have independent function. It is through combination that 『seeing』 is falsely established. 『又由六相』 (yòu yóu liù xiàng): Also, because there are six characteristics, the eye is more important than the consciousnesses etc. in the matter of seeing form. 『眼于見色中最勝非識等』 (yǎn yú jiàn sè zhōng zuì shèng fēi shí děng): Therefore, it is said that the eye can see various colors. 『何等為六』 (héděng wèi liù): What are these six characteristics? 『一由生因』 (yī yóu shēng yīn): First, because the eye can produce the function of seeing. 『二由依處』 (èr yóu yī chù): Second, because seeing depends on the eye to exist. 『三由無動轉』 (sān yóu wú dòngzhuǎn): Third, because the eye usually remains unchanged. 『四由自在轉』 (sì yóu zìzài zhuǎn): Fourth, because the eye does not need to wait for other conditions to arise and cease moment by moment. 『五由端嚴』 (wǔ yóu duānyán): Fifth, because the eye can adorn the body it relies on. 『六由聖教』 (liù yóu shèngjiào): Sixth, because the sacred teachings say that the eye can see colors. The six characteristics mentioned above are not possessed by the consciousnesses etc.
皆不可得。識動轉者。當知多種差別生起。何故無為立在界處不在蘊耶。無蘊義故。所以者何。色等諸法有去來等種種差別總略積聚說名為蘊。聚積義是蘊義常住之法無有此義。是故無為非蘊所攝。何故即如是法以蘊界處門差別說耶。欲令所化有情于廣略門生善巧故。所以者何。于蘊門中略說色識。于界處門隨其所應廣說十七。又于蘊門廣說受等。于界處門略說為一法界法處。又蘊門中唯說建立有為法相。界門廣說建立能取所取及取體性處門唯說建立能取所取。由此唯顯取生門故。已辯傍乘義。今當釋本文。
問如經中說眼及眼界。若眼亦眼界耶。設眼界亦眼耶答或有眼非眼界。謂阿羅漢最後眼。或有眼界非眼。謂處卵㲉羯邏藍時。頞部陀時。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于餘位。或有無眼無眼界。謂已入無餘涅槃界。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。阿羅漢最後眼者。謂入涅槃時最後剎那。爾時眼非眼界。非余眼因故。無色界異生有眼因者。謂從彼退墮當生有色界。以阿賴耶識持眼種子定當生眼故。生彼眾聖不退還故。無有眼界。有身界無身者。謂唯生無色界異生。彼唯有身因故。非處卵㲉等。彼必有身故。若身壞
【現代漢語翻譯】 現代漢語譯本 一切都不可得。對於識別事物運動變化的人來說，應當知道多種差別產生。為什麼『無為』（Nirvana）被立在『界』（Dhatu，構成要素）和『處』（Ayatana，感官領域）中，而不是在『蘊』（Skandha，聚合）中呢？因為『無為』沒有『蘊』的意義。為什麼呢？因為色等諸法有來去等種種差別，總括起來積聚，稱為『蘊』。積聚的意義是『蘊』的意義，而常住不變的法沒有這種意義。所以『無為』不被『蘊』所包含。為什麼同樣的法，要用『蘊』、『界』、『處』這些不同的方式來說明呢？爲了讓所教化的眾生，對於廣略不同的法門產生善巧的智慧。為什麼呢？在『蘊』門中，簡略地說『色』和『識』。在『界』和『處』門中，根據情況詳細地說十七種。又在『蘊』門中，詳細地說『受』等。在『界』和『處』門中，簡略地說為『一法界』和『法處』。而且『蘊』門中只說建立有為法的相狀，『界』門廣泛地說建立能取（主體）、所取（客體）以及取（認知）的體性，『處』門只說建立能取和所取。由此只顯示了『取』產生的法門。以上已經辨析了旁支的意義，現在應當解釋本文。
問：如經中所說，『眼』和『眼界』（眼根），『眼』也是『眼界』嗎？假設『眼界』也是『眼』嗎？答：或者有『眼』不是『眼界』，比如阿羅漢（Arhat，已證悟者）的最後一眼。或者有『眼界』不是『眼』，比如在處卵㲉（Kalala，受精卵）羯邏藍（Arbuda，凝滑位）時，頞部陀（Pesi，肉芽位）時，閉尸（Ghana，凝厚位）時，在母親腹中如果不得眼，即使得到也已經失去，如果生於無色界（Arupaloka，沒有物質的禪定界），異生（Prthagjana，凡夫）所有的眼因。或者有『眼』也是『眼界』，比如在其餘的階段。或者有既沒有『眼』也沒有『眼界』，比如已經進入無餘涅槃界（Parinirvana，完全的涅槃），以及諸聖者生於無想天（Asanjnasattva，無知覺天）。如同『眼』和『眼界』，耳朵、鼻子、舌頭、身體和耳等界，根據情況都應當知道。阿羅漢的最後一眼，是指進入涅槃時的最後剎那。那時眼不是眼界，因為不是其餘眼的因。無想天的異生有眼因，是指從那裡退墮，將要生於有想天。因為阿賴耶識（Alaya-vijnana，藏識）持有眼的種子，必定會生眼。生於彼處的聖者不會退還，所以沒有眼界。有身界沒有身體的人，是指只生於無想天的異生。他們只有身因，而不是處卵㲉等，因為他們必定有身體。如果身體壞滅
【English Translation】 English version All are unattainable. Those who understand the movement and transformation of consciousness should know that various differences arise. Why is 'Asamskrta' (the Unconditioned, Nirvana) established in 'Dhatu' (elements) and 'Ayatana' (sense fields) but not in 'Skandha' (aggregates)? Because 'Asamskrta' lacks the meaning of 'Skandha'. Why is that? Because phenomena such as form (rupa) have various differences such as coming and going, which are collectively accumulated and called 'Skandha'. The meaning of accumulation is the meaning of 'Skandha', but permanent and unchanging dharmas do not have this meaning. Therefore, 'Asamskrta' is not included in 'Skandha'. Why are these same dharmas explained differently through the gates of 'Skandha', 'Dhatu', and 'Ayatana'? It is to enable sentient beings who are being taught to develop skillful wisdom regarding the broad and concise aspects of the teachings. Why is that? In the 'Skandha' gate, form and consciousness are briefly explained. In the 'Dhatu' and 'Ayatana' gates, seventeen are extensively explained as appropriate. Furthermore, in the 'Skandha' gate, feeling (vedana) and so on are extensively explained. In the 'Dhatu' and 'Ayatana' gates, they are briefly explained as one 'Dharmadhatu' (element of dharma) and 'Dharmayatana' (sense field of dharma). Moreover, the 'Skandha' gate only explains the establishment of the characteristics of conditioned dharmas, while the 'Dhatu' gate extensively explains the establishment of the grasper (subject), the grasped (object), and the nature of grasping. The 'Ayatana' gate only explains the establishment of the grasper and the grasped. Therefore, it only reveals the gate of the arising of grasping. The meaning of the side teachings has been discussed. Now, we should explain the main text.
Question: As it is said in the sutras, 'eye' and 'eye-dhatu' (eye element), is 'eye' also 'eye-dhatu'? Assuming 'eye-dhatu' is also 'eye'? Answer: There are cases where there is 'eye' but not 'eye-dhatu', such as the last eye of an Arhat (one who has attained enlightenment). There are cases where there is 'eye-dhatu' but not 'eye', such as in the stages of Kalala (fertilized egg), Arbuda (embryo), Pesi (fleshy bud), and Ghana (solid mass), when the eye is not obtained in the mother's womb, or even if obtained, it has been lost, or if born in the Arupaloka (formless realm), or the eye-cause possessed by a Prthagjana (ordinary being). There are cases where there is both 'eye' and 'eye-dhatu', such as in other states. There are cases where there is neither 'eye' nor 'eye-dhatu', such as those who have entered Parinirvana (complete Nirvana) and the noble ones born in Asanjnasattva (the realm of non-perception). Just as with 'eye' and 'eye-dhatu', the same should be understood for ear, nose, tongue, body, and ear-dhatu, etc., as appropriate. The last eye of an Arhat refers to the final moment of entering Nirvana. At that time, the eye is not eye-dhatu because it is not the cause of any further eyes. The Prthagjana in the Asanjnasattva realm has the cause of eye, meaning that they will fall from there and be born in a realm with perception. Because the Alaya-vijnana (store consciousness) holds the seed of the eye, the eye will definitely be born. The noble ones born in that realm do not regress, so there is no eye-dhatu. Those who have body-dhatu but no body are those who are born only as Prthagjana in the Asanjnasattva realm. They only have the cause of body, not the Kalala stage, etc., because they definitely have a body. If the body is destroyed
滅壽命亦無。問若有意亦意界耶。設有意界亦意耶。答或有意非意界。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。謂于所餘位。或有無意無意界。謂已入無。余涅槃界。唯有意界非意。中所以不取入無想定者。以彼有染污意故。問若生長彼地即。用彼地眼還見彼地色耶。答或有即用彼地眼還見彼地色。或復餘地。謂生長欲界用欲行眼還見欲行色。或用色行眼見色行色。或用上地眼見下地色。如以眼對色。如是以耳對聲。如生長欲界。如是生長色界。生者。謂初受生時。長者。謂后增長。若生長欲界即以欲行鼻舌身。還嗅嘗覺欲行香味觸。若生長色界即以色行身。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行意了三界法及無漏法。如生長欲界。如是生長色界。若生長無色界。以無色行意了無色行自地法及無漏法。若以無漏意了三界法及無漏法。無色行意了無色行自地法及無漏法者。謂依聖弟子說。若外異生唯了自地法若住此法者。或有由先聞熏習力。亦緣上地為起彼故。
問何故諸蘊如是次第。答由識住故。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。如其色相而
【現代漢語翻譯】 現代漢語譯本 滅盡壽命也是沒有的。問：如果存在『意』，那麼它屬於『意界』嗎？假設存在『意界』，那麼它就是『意』嗎？答：或者存在『意』但不是『意界』，指的是阿羅漢的最後心意。或者存在『意界』但不是『意』，指的是處於滅盡定中的人所有的『意』的因。或者存在既是『意』又是『意界』的情況，指的是在其餘狀態中的眾生。或者存在既沒有『意』也沒有『意界』的情況，指的是已經進入無餘涅槃界的狀態。只有『意界』而不是『意』的情況，在其中沒有包括進入無想定的人，因為他們有染污的『意』的緣故。問：如果眾生生長在某個特定的地界，那麼他們會用那個地界的眼根來觀看那個地界的色法嗎？答：或者有眾生會直接用那個地界的眼根來觀看那個地界的色法，或者會觀看其他地界的色法。例如，生長在欲界的眾生，會用欲界的眼根來觀看欲界的色法，或者用色界的眼根來觀看色界的色法，或者用上界的眼根來觀看地獄的色法。就像用眼根對色法一樣，用耳根對聲法也是如此。生長在欲界的情況，與生長在色界的情況類似。『生』指的是最初受生的時候，『長』指的是後來的增長。如果眾生生長在欲界，那麼他們會用欲界的鼻、舌、身來嗅、嘗、覺知欲界的香味觸。如果眾生生長在色界，那麼他們會用色界的身根來覺知自己地界的觸。那個地界自性中一定沒有香味，因為他們已經遠離了對段食的貪愛。由於這個道理，也沒有鼻識和舌識。如果眾生生長在欲界，那麼他們會用欲界的意根來了知三界法以及無漏法。生長在欲界的情況，與生長在色界的情況類似。如果眾生生長在無色界，那麼他們會用無色界的意根來了知無色界自己地界的法以及無漏法。如果用無漏的意根來了知三界法以及無漏法，用無色界的意根來了知無色界自己地界的法以及無漏法的情況，指的是依據聖弟子所說。如果外道異生只能了知自己地界的法，如果安住於此法的人，或者由於先前聞法的熏習力，也會緣取上界法，爲了生起對上界法的希求。 問：為什麼諸蘊是按照這樣的順序排列的？答：由於識的住處的原因。指的是四識住以及識。而且前面的蘊是後面蘊的所依。例如，按照色相而領受，按照所領受的而了知，按照所了知的而思作，按照所思作的隨彼彼處而了別。按照色相而...
【English Translation】 English version The cessation of lifespan is also non-existent. Question: If 'mind' (意) exists, does it belong to the 'mind realm' (意界)? Assuming the 'mind realm' exists, is it 'mind'? Answer: There is either 'mind' but not 'mind realm,' referring to the final thought of an Arhat. Or there is 'mind realm' but not 'mind,' referring to the causal factors of 'mind' possessed by those in cessation meditation (滅盡定). Or there is both 'mind' and 'mind realm,' referring to beings in other states. Or there is neither 'mind' nor 'mind realm,' referring to the state of having entered complete Nirvana (涅槃界). The reason why those who enter the 'state of non-perception' (無想定) are not included in the case of only 'mind realm' but not 'mind' is because they have defiled 'mind.' Question: If beings are born in a specific realm, do they use the eye faculty of that realm to see the forms of that realm? Answer: Either some directly use the eye faculty of that realm to see the forms of that realm, or they see the forms of other realms. For example, beings born in the desire realm (欲界) use the eye faculty of the desire realm to see the forms of the desire realm, or use the eye faculty of the form realm (色界) to see the forms of the form realm, or use the eye faculty of the higher realm to see the forms of the lower realm. Just as the eye faculty is related to forms, so is the ear faculty related to sounds. The situation of being born in the desire realm is similar to that of being born in the form realm. 'Birth' (生) refers to the initial moment of being born, and 'growth' (長) refers to later development. If beings are born in the desire realm, they use the nose, tongue, and body of the desire realm to smell, taste, and feel the smells, tastes, and tactile sensations of the desire realm. If beings are born in the form realm, they use the body faculty of the form realm to feel the tactile sensations of their own realm. That realm by nature certainly has no smells or tastes because they have abandoned craving for coarse food. For this reason, there are also no nose consciousness and tongue consciousness. If beings are born in the desire realm, they use the mind faculty of the desire realm to understand the dharmas of the three realms and the unconditioned dharmas. The situation of being born in the desire realm is similar to that of being born in the form realm. If beings are born in the formless realm (無色界), they use the mind faculty of the formless realm to understand the dharmas of their own realm and the unconditioned dharmas. The case of using the unconditioned mind to understand the dharmas of the three realms and the unconditioned dharmas, and the case of using the mind of the formless realm to understand the dharmas of their own realm and the unconditioned dharmas, refers to what is said based on noble disciples. If external non-Buddhists can only understand the dharmas of their own realm, if those who abide in this dharma, or due to the power of previous hearing and learning, also take the higher realm as an object, in order to generate aspiration for that realm. Question: Why are the skandhas (蘊) arranged in this order? Answer: Because of the abodes of consciousness (識住). This refers to the four abodes of consciousness and consciousness itself. Moreover, the preceding skandha is the basis for the subsequent skandha. For example, one perceives according to the appearance of form, one understands according to what is perceived, one thinks and acts according to what is understood, and one discriminates according to what is thought and acted upon in various places. According to the appearance of form...
領受者。謂由隨順樂受等根境二力故。樂受等生。如所領受而了知者。謂隨所受取諸相故。如所了知而思作者。謂隨所想造諸業故。如所思作隨彼彼處而了別者。謂隨所作業于諸境界及異趣中識轉變故。又由染污清凈故。謂若依是處而起染凈。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。若依是處起染凈者。謂依有根身。若由領受者。謂由有染無染等受。如其次第染污清凈。若由取相造作者。謂由如理不如理轉故。如其次第染污清凈。若所染污及所清凈者。謂心有粗重無粗重生故。
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。問蘊義云何。答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。如是乃至識蘊當知依止十一種。愛所依處故。於色等法建立過去等差別。十一種愛者。謂顧戀愛。希望愛。執著愛。內我愛。境界愛。欲愛定愛。惡行苦愛。妙行樂愛。遠愛。近愛。由如是愛所緣境故。如其次第立過去等
【現代漢語翻譯】 現代漢語譯本 領受者，指的是由於隨順樂受（sukha vedana，快樂的感受）等根（indriya，感官）和境（vishaya，對像）二者的力量，樂受等產生。『如所領受而了知者』，指的是隨著所受取的各種相（nimitta，表象）而了知。『如所了知而思作者』，指的是隨著所想造的各種業（karma，行為）而思作。『如所思作隨彼彼處而了別者』，指的是隨著所作業在各種境界（vishaya，領域）及不同趣（gati，輪迴的去處）中，識（vijnana，意識）發生轉變。又因為染污（klesha，煩惱）和清凈（vishuddhi，凈化）的緣故，指的是如果依靠這個處所而生起染污和清凈，如果由於領受、取相、造作的緣故而染污和清凈，如果所染污的和所清凈的。由於這個道理，說明了蘊（skandha，五蘊）的次第。如果依靠這個處所而生起染污和清凈，指的是依靠有根身（indriya-sharira，具有感官的身體）。如果由於領受，指的是由於有染污或無染污等的感受，像這樣依次染污和清凈。如果由於取相造作，指的是由於如理（正確的）或不如理（不正確的）的運作，像這樣依次染污和清凈。如果所染污的和所清凈的，指的是心有粗重（sthula，沉重）或無粗重而生起。 為什麼諸界（dhatu，元素）是這樣的次第？由於隨著世間事物的差別而運轉的緣故。什麼是世間事物的差別而運轉？指的是世間最初相見，相見之後互相問訊，問訊之後就接受沐浴、涂香、花鬘，接著接受種種上妙飲食，接著接受種種臥具和侍女，然後意界（mano-dhatu，意識界）處處分別。因為以內界（內在的元素）的次第，所以建立外界（外在的元素）。隨著這個次第建立識界（vijnana-dhatu，意識界）。像界的次第一樣，處（ayatana，處所）也是這樣。問：蘊（skandha，五蘊）的意義是什麼？答：所有色（rupa，色法），無論是過去、未來、現在，無論是內在、外在，無論是粗、細，無論是劣、勝，無論是遠、近，那一切略說為一個色蘊（rupa-skandha，色蘊），是積聚的意義，就像財貨蘊（財富的積聚）。像這樣乃至識蘊（vijnana-skandha，識蘊）應當知道是依止十一種愛（tanha，渴愛）所依處（愛所緣的對象）的緣故，對於色等法建立過去等差別。十一種愛指的是：顧戀愛、希望愛、執著愛、內我愛、境界愛、欲愛、定愛、惡行苦愛、妙行樂愛、遠愛、近愛。由於像這樣的愛所緣的境界的緣故，像這樣依次建立過去等。
【English Translation】 English version 'Receiver' refers to the arising of pleasant feeling (sukha vedana) and so on, due to the power of both the faculties (indriya) and objects (vishaya) such as pleasant feeling. 'One who knows according to what is received' refers to knowing according to the various appearances (nimitta) that are apprehended. 'One who thinks and acts according to what is known' refers to thinking and acting according to the various actions (karma) that are conceived. 'One who discerns in various places according to what is thought and acted' refers to the transformation of consciousness (vijnana) in various realms (vishaya) and different destinies (gati) according to the actions performed. Furthermore, it is due to defilement (klesha) and purification (vishuddhi), meaning if defilement and purification arise depending on this place, if defilement and purification occur due to receiving, apprehending appearances, and acting, and if what is defiled and what is purified. Due to this reason, the order of the aggregates (skandha) is explained. If defilement and purification arise depending on this place, it refers to depending on the body with faculties (indriya-sharira). If it is due to receiving, it refers to defilement and purification in sequence due to feelings such as defiled or undefiled feelings. If it is due to apprehending appearances and acting, it refers to defilement and purification in sequence due to acting rightly or wrongly. If what is defiled and what is purified, it refers to the mind having heaviness (sthula) or not having heaviness arising. Why are the elements (dhatu) in this order? It is because they operate according to the differences in worldly affairs. How do worldly affairs operate differently? It refers to initially meeting each other in the world, then inquiring after each other, then receiving bathing, applying fragrant oils, and garlands, then receiving various excellent foods, then receiving various bedding and female attendants, and then the mind element (mano-dhatu) distinguishes everywhere. Because of the order of the internal elements, the external elements are established. The consciousness element (vijnana-dhatu) is established according to this order. Just like the order of the elements, the sense bases (ayatana) are also like this. Question: What is the meaning of the aggregates (skandha)? Answer: All form (rupa), whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all of that is briefly said to be one aggregate of form (rupa-skandha), which is the meaning of accumulation, like an aggregate of wealth. Likewise, it should be known that the aggregate of consciousness (vijnana-skandha) depends on eleven kinds of objects of attachment (tanha), and because of this, distinctions such as past are established for form and other phenomena. The eleven kinds of attachment refer to: attachment to care, attachment to hope, attachment to clinging, attachment to the internal self, attachment to objects, attachment to desire, attachment to concentration, attachment to suffering from bad conduct, attachment to pleasure from good conduct, attachment to the distant, attachment to the near. Because of the objects of such attachments, distinctions such as past are established in sequence.
種種差別。又有差別。謂已生未生差別故能取所取差別故。外門內門差別故。染不染差別故。近遠差別故。如其所應於色等諸法建立過去等差別。已生者。謂過去現在。未生者。謂未來。外門者。謂不定地內門者。謂諸定地。余句易了不復分別。又苦相廣大故名為蘊。如大材蘊。依止色等發起生等廣大苦故。如經言。如是純大眾苦蘊集。又荷雜染擔故名為蘊如肩荷擔。荷雜染擔者。謂煩惱等諸雜染法依色等故。譬如世間身之一分能荷于擔。即此一分名肩名蘊。色等亦爾。能荷雜染擔故。名之為蘊。
問界義云何。答一切法種子義。謂依阿賴耶識中諸法種子說名為界。界是因義故。又能持自相義是界義。又能持因果性義是界義。能持因果性者。謂於十八界中根境諸界及六識界。如其次第又攝持一切。法差別義是界義。攝持一切法差別者。謂諸經說地等諸界及所餘界。隨其所應皆十八界攝。
問處義云何。答識生長門義是處義。當知種子義。攝一切法差別義。亦是處義。
複次如佛所說。色如聚沫。受如浮泡。想如陽焰。行如芭蕉。識如幻化。問以何義故色如聚沫。乃至識如幻化。答以無我故。離凈故。少味故。不堅實故。謂非有遠離虛妄不堅實義。是經所說諸句義。又為對治我凈樂常四顛倒故。如其
【現代漢語翻譯】 現代漢語譯本 種種差別。又有差別。指的是已生和未生的差別，因此能區分能取和所取。外門和內門的差別。染污和不染污的差別。近和遠的差別。根據這些差別，對色等諸法建立過去等差別。已生，指的是過去和現在。未生，指的是未來。外門，指的是不定地。內門，指的是諸定地。其餘語句容易理解，不再分別解釋。又因為苦相廣大，所以稱為蘊，就像巨大的木材堆積。依靠色等發起生等廣大的苦，如經文所說：『這樣純粹是巨大的苦蘊聚集。』又因為負載雜染的重擔，所以稱為蘊，就像肩膀負載重擔。負載雜染的重擔，指的是煩惱等各種雜染法依靠色等而生。譬如世間身體的一部分能負載重擔，這部分就叫做肩膀，也叫做蘊。色等也是這樣，能負載雜染的重擔，所以叫做蘊。 問：界的含義是什麼？答：一切法種子的含義。指的是依靠阿賴耶識（Ālaya-vijñāna，the storehouse consciousness）中的諸法種子，稱之為界。界是因的含義。又能保持自身相的含義是界的含義。又能保持因果性的含義是界的含義。能保持因果性，指的是在十八界中，根、境諸界以及六識界，按照它們的次第。又攝持一切法差別的含義是界的含義。攝持一切法差別，指的是諸經所說的地等諸界以及其餘的界，根據它們各自的情況，都包含在十八界中。 問：處的含義是什麼？答：識生長的門的意思是處的含義。應當知道，種子的含義，攝一切法差別的含義，也是處的含義。 再次，如佛所說：色如聚沫，受如浮泡，想如陽焰，行如芭蕉，識如幻化。問：因為什麼緣故，色如聚沫，乃至識如幻化？答：因為無我（Anatta，no-self）的緣故。遠離清凈的緣故。少有滋味的緣故。不堅實的緣故。指的是非有、遠離、虛妄、不堅實的含義。是經文所說的這些語句的含義。又爲了對治我、凈、樂、常四種顛倒的緣故，如其所應。
【English Translation】 English version Various differences. There are further differences, referring to the difference between what has arisen and what has not arisen, thus distinguishing between the grasper and the grasped. The difference between the outer gate and the inner gate. The difference between defiled and undefiled. The difference between near and far. According to these differences, distinctions such as past are established for phenomena like form. 'What has arisen' refers to the past and present. 'What has not arisen' refers to the future. 'Outer gate' refers to the undetermined grounds. 'Inner gate' refers to the grounds of the various meditations. The remaining sentences are easy to understand and will not be further explained. Furthermore, because the aspect of suffering is vast, it is called a 'skandha' (aggregate), like a large pile of timber. Relying on form and so on, vast suffering such as birth arises, as the sutra says: 'Thus, purely a great mass of suffering aggregates.' Also, because it carries the burden of defilement, it is called a 'skandha,' like a shoulder carrying a burden. 'Carrying the burden of defilement' refers to the various defiled dharmas such as afflictions that rely on form and so on. For example, a part of the body in the world can carry a burden; this part is called the shoulder and also called a 'skandha.' Form and so on are also like this; because they can carry the burden of defilement, they are called 'skandhas'. Question: What is the meaning of 'dhātu' (element)? Answer: The meaning of the seeds of all dharmas. It refers to relying on the seeds of the various dharmas in the Ālaya-vijñāna (the storehouse consciousness), which is called 'dhātu'. 'Dhātu' is the meaning of cause. Also, the meaning of being able to maintain its own characteristic is the meaning of 'dhātu'. Also, the meaning of being able to maintain the nature of cause and effect is the meaning of 'dhātu'. 'Being able to maintain the nature of cause and effect' refers to the root and object elements and the six consciousness elements among the eighteen elements, according to their order. Also, the meaning of encompassing all the differences of dharmas is the meaning of 'dhātu'. 'Encompassing all the differences of dharmas' refers to the earth and other elements and the remaining elements mentioned in the sutras, which are all included in the eighteen elements according to their respective situations. Question: What is the meaning of 'āyatana' (sense base)? Answer: The meaning of the gate where consciousness grows is the meaning of 'āyatana'. It should be known that the meaning of seeds and the meaning of encompassing all the differences of dharmas are also the meaning of 'āyatana'. Furthermore, as the Buddha said: 'Form is like a mass of foam, feeling is like a floating bubble, perception is like a mirage, formations are like a banana tree, consciousness is like an illusion.' Question: For what reason is form like a mass of foam, and so on, up to consciousness being like an illusion? Answer: Because of Anatta (no-self). Because of being apart from purity. Because of having little taste. Because of being insubstantial. It refers to the meaning of being non-existent, remote, false, and insubstantial. These are the meanings of the sentences spoken in the sutra. Also, in order to counteract the four inversions of self, purity, pleasure, and permanence, as appropriate.
次第說無我等諸句差別。
大乘阿毗達磨雜集論卷第二 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第三
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
本事分中三法品第一之三
複次蘊界處廣分別云何嗢拖南曰。
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
問蘊界處中雲何實有。幾是實有。為何義故觀實有耶。答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。所以建立此三問者。為斷相事二愚及增益執故。云何實有者辯實有相為斷相愚。一切實有者為斷事愚。舍著實我者為斷增益執。如是余處如理應知。不待名言根境者。謂不分別色受等名言而取自所取義。不待此余根境者。謂不待此所餘義而覺自所覺境。非如於瓶等事要待名言及色香等方起瓶等覺。
云何假有。幾是假有。為何義故觀假有耶。謂待于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。觀察世俗有雜染所緣者。能發一切雜染義故。雜染相
【現代漢語翻譯】 現代漢語譯本 次第解說『無我』等語句的差別。
《大乘阿毗達磨雜集論》卷第二 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》
《大乘阿毗達磨雜集論》卷第三
安慧菩薩 糅
大唐三藏法師玄奘 奉 詔譯
《本事分》中《三法品》第一之三
其次，蘊、界、處廣泛分別，什麼是總綱（嗢拖南）？說：
『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』。
問：在蘊、界、處中，什麼是『實有』？哪些是『實有』？爲了什麼意義而觀察『實有』呢？答：所謂不依賴名言（概念、語言），此（指蘊、界、處）與其餘根（眼、耳、鼻、舌、身、意）境（色、聲、香、味、觸、法）是『實有』的意義。一切都是『實有』。爲了捨棄執著『實有我』的緣故，觀察『實有』。所以建立這三個問題，是爲了斷除相愚、事愚這兩種愚癡以及增益執。『云何實有』是辨別『實有』之相，爲了斷除相愚。『一切實有』是爲了斷除事愚。『舍著實我』是爲了斷除增益執。像這樣，其餘地方也應如理了知。『不待名言根境』，是指不分別色、受等名言而直接取其自身所取的意義。『不待此余根境』，是指不依賴於此所餘的意義而覺知自身所覺知的境界。不像瓶子等事物，要依賴名言以及色、香等才能產生瓶子等的覺知。
什麼是『假有』？哪些是『假有』？爲了什麼意義而觀察『假有』呢？所謂依賴於名言，此與其餘根境是『假有』的意義。一切都是『假有』。爲了捨棄執著『實有我』的緣故，觀察『假有』。
什麼是『世俗有』？哪些是『世俗有』？爲了什麼意義而觀察『世俗有』呢？所謂雜染（煩惱、業力）所緣是『世俗有』的意義。一切都是『世俗有』。爲了捨棄執著雜染相的我，觀察『世俗有』。『雜染所緣』，是因為能夠引發一切雜染的緣故。雜染相……
【English Translation】 English version Explaining the differences between sentences such as 'no-self' in order.
《Abhidharmasamuccaya》 Volume 2 Taisho Tripitaka Volume 31 No. 1606 《Abhidharmasamuccaya》
《Abhidharmasamuccaya》 Volume 3
Composed by Bodhisattva Anhui
Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Order
Section on the Three Dharmas, First of the Third in the Basic Matters Section
Furthermore, regarding the extensive differentiation of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), what is the summary (Udanah)? It says:
'Real existence' etc., 'knowable' etc., 'form' etc., 'defilements' etc., 'already arisen' etc., 'Past world' etc., 'conditions' etc., 'how', 'how many kinds', 'for what meaning'.
Question: Among the skandhas, dhatus, and ayatanas, what is 'real existence'? How many are 'real existence'? For what purpose do we observe 'real existence'? Answer: What does not depend on names and words (conceptual language), this (referring to skandhas, dhatus, and ayatanas) and the remaining roots (eye, ear, nose, tongue, body, mind) and objects (form, sound, smell, taste, touch, dharma) are the meaning of 'real existence'. Everything is 'real existence'. For the sake of abandoning attachment to the 'real self', we observe 'real existence'. The reason for establishing these three questions is to cut off the two kinds of ignorance: ignorance of characteristics and ignorance of facts, as well as the clinging to augmentation. 'What is real existence' is to distinguish the characteristics of 'real existence', in order to cut off ignorance of characteristics. 'Everything is real existence' is to cut off ignorance of facts. 'Abandoning attachment to the real self' is to cut off the clinging to augmentation. In this way, other places should be understood accordingly. 'Not depending on names and words, roots and objects' means not distinguishing names and words such as form, sensation, etc., but directly grasping the meaning that it itself takes. 'Not depending on this remaining root and object' means not relying on the remaining meaning of this but being aware of the realm that it itself is aware of. It is not like things such as bottles, which require names and words as well as form, smell, etc., to generate the awareness of bottles, etc.
What is 'provisional existence'? How many are 'provisional existence'? For what purpose do we observe 'provisional existence'? What depends on names and words, this and the remaining roots and objects are the meaning of 'provisional existence'. Everything is 'provisional existence'. For the sake of abandoning attachment to the 'real self', we observe 'provisional existence'.
What is 'conventional existence'? How many are 'conventional existence'? For what purpose do we observe 'conventional existence'? What is associated with defilement (kleshas, karma) is the meaning of 'conventional existence'. Everything is 'conventional existence'. For the sake of abandoning attachment to the self of defiled characteristics, we observe 'conventional existence'. 'Associated with defilement' is because it can trigger all defilements. Defiled characteristics...
我者。執我為雜染因故。
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。為舍執著清凈我相故。觀察勝義有。清凈所緣者。為得清凈緣此境界。是最勝智所行義故。一切皆是勝義有者。以一切法不離真如故。諸法無我性是名真如。彼無我性真實有故。
云何所知。幾是所知。為何義故觀所知耶。謂所知有五種色。心心所有法心不相應行無為。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。若依是處雜染清凈。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。處者謂色法。所染凈者。謂心法。能染凈者。謂貪等信等心所有法如其次第。分位者。謂於色心及心法分位。假立心不相應行法。清凈性者。謂清凈無為法。如其所應非一切。所以者何。唯法界及擇滅。是清凈性故。又所知法者。謂信解智所行故。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
【現代漢語翻譯】 現代漢語譯本： 什麼是『我』？執著于『我』是各種染污的根源。
什麼是勝義有（Paramārtha-sat，究竟真實存在）？有多少是勝義有？爲了什麼要觀察勝義有？所謂的清凈所緣（viśuddha-ālambana，純凈的所緣境）就是勝義有的意義。一切都是勝義有。爲了捨棄執著清凈的『我』相，所以要觀察勝義有。清凈所緣，是爲了獲得清凈而緣此境界，因為這是最殊勝智慧所行的意義。一切都是勝義有，因為一切法不離真如（Tathātā，事物的真實本性）。諸法無我的性質就叫做真如。那無我的性質是真實存在的。
什麼是所知（jñeya，所認識的對象）？有多少是所知？爲了什麼要觀察所知？所謂的所知有五種：色（rūpa，物質）、心（citta，精神）、心所有法（caitta，心理活動）、心不相應行（citta-viprayukta-saṃskāra，非心理活動）、無為（asaṃskṛta，非造作）。色指的是色蘊（rūpa-skandha，物質蘊）。十色界（daśa rūpadhātu，十種色界）、十色處（daśa rūpāyatana，十種色處）以及法界（dharmadhātu，法界）、法處（dharmāyatana，法處）所攝的諸色。心指的是識蘊（vijñāna-skandha，識蘊）。七識界（sapta vijñānadhātu，七種識界）以及意處（mana-āyatana，意處）。心所有法指的是受蘊（vedanā-skandha，感受蘊）、想蘊（saṃjñā-skandha，表象蘊）、相應行蘊（saṃprayukta-saṃskāra-skandha，相應行蘊）以及法界、法處的一部分。心不相應行指的是不相應行蘊以及法界、法處的一部分。無為指的是法界、法處的一部分。如果依據這些地方產生雜染和清凈，如果有所雜染和所清凈，如果能雜染和能清凈，如果對於此分位，如果此清凈性，由於依據這些，一切都是所知。處指的是色法。所染凈指的是心法。能染凈指的是貪等和信等心所有法，如其次第。分位指的是對於色、心以及心法的分位，假立心不相應行法。清凈性指的是清凈無為法。如其所應，並非一切都是清凈性。為什麼呢？只有法界和擇滅（pratisaṃkhyā-nirodha，通過智慧選擇而達到的滅盡）才是清凈性。另外，所知法指的是信解智（śraddhā-adhimukti-jñāna，信解智慧）所行，道理智（nyāya-jñāna，道理智慧）所行，不散智（avikṣepa-jñāna，不散亂智慧）所行，內證智（svasaṃvedana-jñāna，自我體驗智慧）所行，他性智（parapravṛtti-jñāna，瞭解他人行為的智慧）所行，下智（hīnādhimukti-jñāna，低劣智慧）所行，上智（praṇītādhimukti-jñāna，殊勝智慧）所行，厭患智（nirveda-jñāna，厭離智慧）所行，不起智（anutpāda-jñāna，不生智慧）所行，無生智（ajāta-jñāna，無生智慧）所行，智智（jñāna-jñāna，對智慧的智慧）所行，究竟智（paryanta-jñāna，究竟智慧）所行，大義智（mahārtha-jñāna，大義智慧）所行。
【English Translation】 English version: What is 'self'? Attachment to 'self' is the cause of defilements.
What is ultimate existence (Paramārtha-sat)? How many things are ultimately existent? For what purpose do we contemplate ultimate existence? That which is a pure object of cognition (viśuddha-ālambana) is the meaning of ultimate existence. Everything is ultimately existent. In order to abandon attachment to the pure appearance of 'self', we contemplate ultimate existence. A pure object of cognition is for the sake of attaining purity by cognizing this realm, because it is the meaning that is practiced by the most supreme wisdom. Everything is ultimately existent because all dharmas are inseparable from Suchness (Tathātā). The selflessness of all dharmas is called Suchness. That selflessness is truly existent.
What is knowable (jñeya)? How many things are knowable? For what purpose do we contemplate the knowable? The knowable is of five kinds: form (rūpa), mind (citta), mental factors (caitta), non-associated formations (citta-viprayukta-saṃskāra), and unconditioned (asaṃskṛta). Form refers to the form aggregate (rūpa-skandha). The ten form realms (daśa rūpadhātu), the ten form sense bases (daśa rūpāyatana), and the forms included in the dharma realm (dharmadhātu) and the dharma sense base (dharmāyatana). Mind refers to the consciousness aggregate (vijñāna-skandha). The seven consciousness realms (sapta vijñānadhātu) and the mind sense base (mana-āyatana). Mental factors refer to the feeling aggregate (vedanā-skandha), the perception aggregate (saṃjñā-skandha), the associated formations aggregate (saṃprayukta-saṃskāra-skandha), and a portion of the dharma realm and the dharma sense base. Non-associated formations refer to the non-associated formations aggregate and a portion of the dharma realm and the dharma sense base. Unconditioned refers to a portion of the dharma realm and the dharma sense base. If, based on these places, defilement and purification arise, if there are things defiled and things purified, if there are things that defile and things that purify, if with regard to this division, if this purity, because of relying on these, everything is knowable. 'Place' refers to form dharmas. 'Defiled and purified' refers to mind dharmas. 'That which defiles and purifies' refers to mental factors such as greed and faith, in that order. 'Division' refers to the division of form, mind, and mental factors, falsely establishing non-associated formations. 'Purity' refers to pure unconditioned dharmas. As appropriate, not everything is purity. Why? Only the dharma realm and cessation through discernment (pratisaṃkhyā-nirodha) are purity. Furthermore, knowable dharmas are those that are practiced by the wisdom of faith and understanding (śraddhā-adhimukti-jñāna), practiced by the wisdom of reasoning (nyāya-jñāna), practiced by the wisdom of non-distraction (avikṣepa-jñāna), practiced by the wisdom of self-awareness (svasaṃvedana-jñāna), practiced by the wisdom of understanding others (parapravṛtti-jñāna), practiced by inferior wisdom (hīnādhimukti-jñāna), practiced by superior wisdom (praṇītādhimukti-jñāna), practiced by the wisdom of aversion (nirveda-jñāna), practiced by the wisdom of non-arising (anutpāda-jñāna), practiced by the wisdom of no-birth (ajāta-jñāna), practiced by the wisdom of wisdom (jñāna-jñāna), practiced by ultimate wisdom (paryanta-jñāna), practiced by the wisdom of great meaning (mahārtha-jñāna).
行故。當知此中以十三種智所緣境界。顯示所知義。十三智者。謂聞所生智。思所生智。世間修所生智。勝義智。他心智法智種類智。苦智集智滅智道智。盡無生智。大乘智。如是諸智隨其次第是信解等智他心智名他性智者。謂緣他心為境故。法智名下智者。謂于諸諦最初生故。種類智名上智者。謂從法智后所生故為厭患故名厭患智。為不起故名不起智。緣無生故名無生智。緣智故名智智。緣究竟故名究竟智。緣大義故名大義智。自利利他名為大義。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。當知是所識義。無分別者。謂五識身。有分別者。謂意識身。因者。謂阿賴耶識。轉者。謂所餘識。相者。謂根及義。相所生者。謂根義所生諸識。能治所治者。謂有貪離貪。有瞋離瞋。有癡離癡。如是等。微細差別者。謂七種難識了別差別。故七種難識了別者。一不可知了別器了別。謂一切時無分別行相故。二種種行相了別。謂一法一行有種種相。此難建立是故微細。三俱有了別。謂一時間諸識俱起。云何各別了自境界。此難建立是故微細。當知此微細言通一切處。四能治所治速疾迴轉了別。謂具縛者云何
【現代漢語翻譯】 現代漢語譯本：因此，應當知道這裡以十三種智慧所緣的境界，來顯示所知之義。這十三種智慧是：聞所生智、思所生智、世間修所生智、勝義智、他心智、法智、種類智、苦智、集智、滅智、道智、盡無生智、大乘智。這些智慧依次是信解等智。他心智被稱為他性智，是因為它以他人的心為境界。法智被稱為下智，是因為它在諸諦中最初產生。種類智被稱為上智，是因為它從法智之後產生。爲了厭患而稱為厭患智，爲了不起（煩惱）而稱為不起智，緣于無生而稱為無生智，緣于智慧而稱為智智，緣于究竟而稱為究竟智，緣于大義而稱為大義智。自利利他稱為大義。爲了捨棄執著知者、見者、我的觀念，而觀察所知。 什麼是所識？有多少是所識？爲了什麼意義而觀察所識呢？ 所謂無分別故，有分別故，因故，轉故，相故，相所生故，能治所治故，微細差別故，應當知道這就是所識的意義。無分別者，指的是五識身（眼識、耳識、鼻識、舌識、身識）。有分別者，指的是意識身。因，指的是阿賴耶識（Alaya-vijñāna）。轉，指的是其餘的識。相，指的是根（感官）和義（對像）。相所生，指的是根和義所生的諸識。能治所治，指的是有貪與離貪，有瞋與離瞋，有癡與離癡等等。微細差別，指的是七種難以認識的了別差別。這七種難以認識的了別是：一、不可知了別器了別，指的是一切時無分別的行相。二、種種行相了別，指的是一法一行有種種相，這難以建立，所以是微細的。三、俱有了別，指的是同一時間諸識同時生起，如何各自了別自己的境界？這難以建立，所以是微細的。應當知道這微細一詞通用於一切處。四、能治所治速疾迴轉了別，指的是具縛者（被煩惱束縛的人）如何...
【English Translation】 English version: Therefore, it should be known that here, the meaning of what is to be known is shown by the realms cognized by the thirteen kinds of wisdom. These thirteen wisdoms are: wisdom born from hearing (śruta-maya-jñāna), wisdom born from thinking (cintā-maya-jñāna), wisdom born from worldly cultivation (laukika-bhāvanā-maya-jñāna), ultimate truth wisdom (paramārtha-jñāna), mind-reading wisdom (paracitta-jñāna), dharma wisdom (dharma-jñāna), category wisdom (anvaya-jñāna), wisdom of suffering (duḥkha-jñāna), wisdom of accumulation (samudaya-jñāna), wisdom of cessation (nirodha-jñāna), wisdom of the path (mārga-jñāna), wisdom of exhaustion and non-arising (kṣaya-anutpāda-jñāna), and great vehicle wisdom (mahāyāna-jñāna). These wisdoms, in their respective order, are the wisdoms of faith and understanding, etc. Mind-reading wisdom is called 'other-nature wisdom' (paratva-jñāna) because it takes the minds of others as its object. Dharma wisdom is called 'lower wisdom' (adhara-jñāna) because it is initially produced in relation to the truths. Category wisdom is called 'higher wisdom' (uttara-jñāna) because it is produced after dharma wisdom. It is called 'wisdom of disgust' (nirveda-jñāna) for the sake of disgust, 'wisdom of non-arising' (anutpāda-jñāna) for the sake of non-arising (of afflictions), 'wisdom of non-birth' (ajāta-jñāna) because it is related to non-birth, 'wisdom of wisdom' (jñāna-jñāna) because it is related to wisdom, 'ultimate wisdom' (paryanta-jñāna) because it is related to the ultimate, and 'wisdom of great meaning' (mahārtha-jñāna) because it is related to great meaning. Benefiting oneself and benefiting others is called great meaning. In order to abandon the attachment to the notions of knower, seer, and self, one observes what is to be known. What is the 'known' (jñeya)? How many are the 'known'? For what purpose does one observe the 'known'? It is because of non-discrimination (nirvikalpa), because of discrimination (savikalpa), because of cause (hetu), because of transformation (pravṛtti), because of characteristic (lakṣaṇa), because of what is born from characteristic (lakṣaṇa-ja), because of what can cure and what is to be cured (pratipakṣa-pakṣa), and because of subtle differences (sūkṣma-viśeṣa). One should know that this is the meaning of the 'known'. 'Non-discrimination' refers to the five aggregates of consciousness (vijñāna-skandha) [eye-consciousness (cakṣur-vijñāna), ear-consciousness (śrotra-vijñāna), nose-consciousness (ghrāṇa-vijñāna), tongue-consciousness (jihvā-vijñāna), body-consciousness (kāya-vijñāna)]. 'Discrimination' refers to the aggregate of mental consciousness (mano-vijñāna). 'Cause' refers to the Alaya-consciousness (Ālaya-vijñāna). 'Transformation' refers to the remaining consciousnesses. 'Characteristic' refers to the faculties (indriya) and objects (artha). 'Born from characteristic' refers to the consciousnesses born from the faculties and objects. 'What can cure and what is to be cured' refers to greed and non-greed, hatred and non-hatred, delusion and non-delusion, and so on. 'Subtle differences' refers to the seven kinds of difficult-to-recognize differentiations. These seven kinds of difficult-to-recognize differentiations are: 1. The differentiation of the unknowable and the differentiation of the container (bhājana), which refers to the aspect of non-discrimination at all times. 2. The differentiation of various aspects, which refers to one dharma and one practice having various aspects; this is difficult to establish, therefore it is subtle. 3. The differentiation of co-existence, which refers to the simultaneous arising of various consciousnesses at one time; how do they each differentiate their own realms? This is difficult to establish, therefore it is subtle. One should know that this word 'subtle' applies to all places. 4. The differentiation of the rapid reversal of what can cure and what is to be cured, which refers to how a bound person (one bound by afflictions)...
有貪等心。須臾轉變起離貪等心。五習氣了別。謂諸業現行熏習於心。云何非離心外別有習氣亦非即心。又與果時次第而轉。六相續了別。謂無量種感自身業熏習在識。云何于餘明了將命終位暫起覺悟。餘業熏習轉于異趣令生相續。七解脫了別。謂阿羅漢心證得第一無戲論法性。超過生死曾所積習一切種有漏行。云何此心行相流轉。此難建立是故微細。如是當知。一切皆是所識。為舍執著能見者等我故。觀察所識。見者等言當知。為顯見者聞者嗅者嘗者觸者識者。
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。是所通達義言所通達者。謂六神通所有境界。以如意通運轉差別所顯故。說此所通達境界名為轉變。以天耳通了達種種異趣音聲故名隨聞。以他心通了有貪等種種心行。故名入行。以宿住通了過去生展轉來事。故名來。以天眼通了達未來所往生事故名往。以漏盡通了知解脫三界方便故名出離。如是一切皆是所通達。后以三通遍緣一切境界故。為舍執著自威德我故。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
【現代漢語翻譯】 現代漢語譯本： 有貪婪等心。須臾之間轉變生起離貪婪等心。五、習氣了別：是指各種業的現行在心中熏習。為什麼說習氣不是在離心之外另有，也不是即心呢？又因為習氣在產生結果時是次第轉變的。六、相續了別：是指無量種能感得自身果報的業，熏習在阿賴耶識中。為什麼說在其他時候不明白，卻在臨命終時暫時生起覺悟呢？因為其餘的業熏習會轉移到不同的去處，令生命相續。七、解脫了別：是指阿羅漢的心證得了第一義諦，無戲論的法性，超越了生死，以及曾經積累的一切有漏之行。為什麼說此心的行相會流轉呢？這個難以建立，所以非常微細。應當知道，一切都是所識，爲了捨棄執著能見者等的『我』，所以要觀察所識。『見者』等詞，應當知道，是爲了顯示見者、聞者、嗅者、嘗者、觸者、識者。 怎麼樣是所通達？有多少是所通達？爲了什麼要觀察所通達呢？因為轉變的緣故，隨聞的緣故，入行的緣故，來的緣故，往的緣故，出離的緣故，這就是所通達的意義。所通達是指六神通（Abhijñā）所擁有的境界。因為如意通（ṛddhi-siddhi）運轉的差別所顯現的緣故，所以說這個所通達的境界名為轉變。因為天耳通（divya-śrotra）了達種種不同趣向的聲音的緣故，所以名為隨聞。因為他心通（ceto-pariya-ñāṇa）了知有貪婪等種種心行的緣故，所以名為入行。因為宿住通（pubbe-nivasanussati-ñāṇa）了知過去生的輾轉來事的緣故，所以名為來。因為天眼通（divya-cakṣus）了達未來所往生的事情的緣故，所以名為往。因為漏盡通（āsavakkhaya-ñāṇa）了知解脫三界方便的緣故，所以名為出離。像這樣一切都是所通達。之後用三通（指天眼通、天耳通、他心通）普遍地緣取一切境界的緣故。爲了捨棄執著自己威德的『我』，所以要觀察所通達。 怎麼樣是有色？有多少是有色？爲了什麼要觀察有色呢？因為色的自性，因為依於四大種（mahābhūta），因為喜樂聚集，因為有方位處所，因為處所遍滿，因為方位處所可以言說，因為方位處所可行，因為二者共同可行，因為相互關聯，因為隨之相逐，因為顯現明瞭，因為變異壞滅，因為顯示。
【English Translation】 English version: There is a mind with greed and so on. In an instant, it transforms and gives rise to a mind free from greed and so on. Fifth, the discernment of habitual tendencies (vāsanā): This refers to the present activity of various karmas imprinting on the mind. Why is it said that habitual tendencies are neither separate from the mind nor identical to the mind? It is also because habitual tendencies transform sequentially when producing results. Sixth, the discernment of continuity (saṃtāna): This refers to the countless types of karma that can bring about the fruit of one's own body, imprinting on the ālaya-consciousness (ālayavijñāna). Why is it that one is not aware at other times but temporarily awakens at the moment of death? It is because the remaining habitual tendencies of karma transfer to different realms, causing the continuation of life. Seventh, the discernment of liberation (vimokṣa): This refers to the mind of an Arhat (arhat) attaining the ultimate truth, the nature of reality free from conceptual elaboration (prapañca), transcending birth and death, and all conditioned actions (saṃskṛta) accumulated in the past. Why is it said that the characteristics of this mind flow? This is difficult to establish, so it is very subtle. It should be known that everything is what is cognized (vijñāna), and in order to abandon attachment to the 'self' of the seer and so on, one must observe what is cognized. The words 'seer' and so on should be understood as indicating the seer, hearer, smeller, taster, toucher, and cognizer. What is the 'to be comprehended'? How many things are 'to be comprehended'? Why is it necessary to observe the 'to be comprehended'? Because of transformation, because of following hearing, because of entering practice, because of coming, because of going, because of liberation, this is the meaning of 'to be comprehended'. 'To be comprehended' refers to the realm possessed by the six supernormal powers (Abhijñā). Because of the manifestation of the differences in the operation of the power of wish fulfillment (ṛddhi-siddhi), it is said that this realm 'to be comprehended' is called transformation. Because the divine ear (divya-śrotra) comprehends the sounds of various different destinies, it is called 'following hearing'. Because the knowledge of others' minds (ceto-pariya-ñāṇa) knows the various mental activities such as greed, it is called 'entering practice'. Because the knowledge of past lives (pubbe-nivasanussati-ñāṇa) knows the events of past lives coming one after another, it is called 'coming'. Because the divine eye (divya-cakṣus) comprehends the events of future lives to be gone to, it is called 'going'. Because the exhaustion of outflows (āsavakkhaya-ñāṇa) knows the means of liberation from the three realms, it is called 'liberation'. Like this, everything is 'to be comprehended'. Afterwards, because the three supernormal powers (referring to the divine eye, divine ear, and knowledge of others' minds) universally grasp all realms, in order to abandon attachment to the 'self' of one's own power and virtue, one must observe the 'to be comprehended'. What is 'having form'? How many things are 'having form'? Why is it necessary to observe 'having form'? Because of the nature of form, because of relying on the four great elements (mahābhūta), because of the accumulation of joy, because of having location, because of the pervasiveness of location, because location can be spoken of, because location can be traveled to, because both can be traveled to together, because of mutual relation, because of following along, because of being manifest and clear, because of change and decay, because of manifestation.
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。色自性者。謂即用色法為自性故名為有色。非與余色合故名為有色。是故最初說色自性。依大種者。此顯與余色合故名有色。諸所造色與大種色合故名有色。諸大種色展轉合故名有色。喜集者。即有色法以喜為集名為喜集。非如現在喜愛以先觸受等為集名為喜集。有方所者。有份量故。處遍滿者。形量遍十方故。方所可說者。可說在此在彼方故。方處所行者。謂隨所住方所緣性故。二同所行者。謂二有情共所緣性故。非如無色法。如自所受他不能取故。相屬者。謂眼識等亦名有色系。屬有色根故。隨逐者。謂生無色界異生諸色種子所隨逐故。顯了者謂諸尋思由能顯了所緣境故。變壞者。謂五蘊。由手等所觸受等所切。隨其所應即便變壞以變壞是色義故。顯示者。謂諸言說顯示義故。積集建立者。謂極微已上色。有微細分可建立故外門者。謂欲界色。妙欲愛所生故。內門者謂色界色。定心愛所生故。由此道理說彼諸色。名意生身。長遠者。謂異生色不可建立。前後兩際有邊量故。分限者。謂有學色。已作生死分限故。暫時者。謂無學色。唯余現在一有身故。示現者。謂如來等所現諸色。唯是示現非真實故。一切皆是有色。或隨所應。一切是
【現代漢語翻譯】 現代漢語譯本 因此，積聚建立的緣故。外門的緣故（指欲界）。內門的緣故（指界）。長遠的緣故。分限的緣故。暫時的緣故。示現的緣故。這些是有色的含義。 色的自性，是指直接以色法作為自性，因此稱為有色。並非與其他的色結合，因此稱為有色。所以最先說色的自性。依賴於大種（四大元素），這是爲了顯示與其他的色結合，因此稱為有色。各種所造的色與大種色結合，因此稱為有色。各種大種色輾轉結合，因此稱為有色。 喜的積聚，是指有色法以喜為積聚，稱為喜集。不像現在的喜愛，以先前的觸受等為積聚，稱為喜集。有方所，是因為有份量的緣故。處所遍滿，是因為形量遍佈十方的緣故。方所可以述說，是因為可以說在此方、在彼方的緣故。方處所行，是指隨著所住的方所，緣取其自性的緣故。二者共同所行，是指兩個有情共同緣取其自性的緣故。不像無色法，自己所感受的，他人不能取用。 相屬，是指眼識等也稱為有色系，因為它隸屬於有色根的緣故。隨逐，是指生無的異生，各種色法的種子所隨逐的緣故。顯了，是指各種尋思能夠顯了所緣境的緣故。變壞，是指五蘊，由於手等所觸控、感受等所切割，隨著情況的需要，就會變壞，因為變壞是色的含義。 顯示，是指各種言說顯示意義的緣故。積聚建立，是指極微以上的色，有微細的部分可以建立的緣故。外門，是指欲界的色，由妙欲愛所生的緣故。內門，是指**界的色，由定心愛所生的緣故。由於這個道理，說那些色，名為意生身。 長遠，是指異生的色，不可建立，前後兩際有邊際限量的緣故。分限，是指有學的色，已經作出生死的分際限量的緣故。暫時，是指無學的色，只剩下現在的一個有身（果報身）的緣故。示現，是指如來等所示現的各種色，只是示現，並非真實的緣故。一切都是有色的，或者隨著情況的需要，一切是...
【English Translation】 English version Therefore, it is because of accumulation and establishment. It is because of the outer gate (referring to the desire realm). It is because of the inner gate (referring to the form realm). It is because of being long-lasting. It is because of limitation. It is because of being temporary. It is because of manifestation. These are the meanings of having form (是有色). The self-nature of form (色自性) refers to directly using the form-dharmas (色法) as its self-nature, hence it is called 'having form'. It is not because it combines with other forms that it is called 'having form'. Therefore, the self-nature of form is discussed first. Relying on the great elements (大種, the four great elements), this is to show that it is because it combines with other forms that it is called 'having form'. The various created forms combine with the great element forms, hence they are called 'having form'. The various great element forms combine with each other in turn, hence they are called 'having form'. The accumulation of joy (喜集) refers to form-dharmas taking joy as their accumulation, hence it is called 'accumulation of joy'. It is not like present-day fondness, which takes prior contact and reception as its accumulation, hence it is called 'accumulation of joy'. Having a location (有方所) is because it has a quantity. Being pervasive in location (處所遍滿) is because its shape and quantity pervade the ten directions. A location can be described (方所可以述說) because it can be said to be in this direction or that direction. The direction and place where it goes (方處所行) refers to, according to the direction where one dwells, taking its self-nature as the object of cognition. Two beings going to the same place (二同所行) refers to two sentient beings commonly taking its self-nature as the object of cognition. It is not like formless dharmas, where what one experiences cannot be taken by others. Belonging (相屬) refers to eye-consciousness (眼識) and the like also being called the 'form-related' (有色系), because it belongs to the form-root (有色根). Following (隨逐) refers to the various seeds of form-dharmas that are followed by beings born without ** (生無), and different beings (異生). Manifesting (顯了) refers to the various thoughts being able to manifest the object of cognition. Changing and decaying (變壞) refers to the five aggregates (五蘊), which, due to being touched, felt, or cut by hands and the like, will change and decay as appropriate, because changing and decaying is the meaning of form. Displaying (顯示) refers to the various words displaying meaning. Accumulation and establishment (積集建立) refers to forms above the level of extremely small particles (極微), having subtle parts that can be established. Outer gate (外門) refers to the forms of the desire realm (欲界), born from the love of wonderful desires (妙欲愛). Inner gate (內門) refers to the forms of the form realm (界), born from the love of meditative mind (定心愛). Because of this reason, those forms are said to be mind-born bodies (意生身). Long-lasting (長遠) refers to the forms of ordinary beings (異生) being un-establishable, with boundaries and limits at both the beginning and the end. Limitation (分限) refers to the forms of those who are still learning (有學), having already made a distinction and limit for birth and death. Temporary (暫時) refers to the forms of those who have nothing more to learn (無學), with only one present body (果報身) remaining. Manifestation (示現) refers to the various forms manifested by the Tathagatas (如來) and the like, which are only manifestations and not real. Everything is form, or as appropriate, everything is...
有色者。謂變壞色等。隨所應者。謂余色外門等六。色差別當知與受等共。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。一切是無色者。謂與無色相系屬故。
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。謂如前說。色自性等乃至示現說名有色。如是有見自性等乃至示現。說名有見一切皆是有見。或隨所應。一切是有見者。謂相屬有見。等所以者何。諸無色法與有見色相屬故。亦名有見為舍執著眼境我故。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。能礙往來是有對義。此唯應言互為能礙。所以復言互為所礙者。為建立光明等色是有對故。以彼唯是所礙非能礙性性自爾故。種類是自性義。積集者。謂極微已上。以一極微無對礙故。不修治者。謂非三摩地自在轉色。定自在力所轉諸色無對礙故。如
【現代漢語翻譯】 現代漢語譯本 什麼是有色？指的是會變化、壞滅的顏色等等。隨所應者，指的是其餘的色、外門等六種。色的差別，應當知道與受等心所共同生起。爲了捨棄對有色之我的執著，所以要觀察有色。
什麼是無色？有多少是無色？爲了什麼要觀察無色呢？所謂與有色相反的就是無色的意義。一切都是無色，或者隨其所應。爲了捨棄對無色之我的執著，所以要觀察無色。一切都是無色，指的是與無色相互聯繫的緣故。
什麼是有見？有多少是有見？爲了什麼要觀察有見呢？所謂眼睛所能見到的境界就是有見的意義。其餘的差別就像有色所說的那樣，就像前面所說的，色的自性等等，乃至示現，說名為有色。像這樣，有見的自性等等，乃至示現，說名為有見。一切都是有見，或者隨其所應。一切都是有見，指的是相互聯繫的有見。為什麼這樣說呢？因為諸無色法與有見之色相互聯繫的緣故，也稱為有見。爲了捨棄對眼境之我的執著，所以要觀察有見。
什麼是無見？有多少是無見？爲了什麼要觀察無見呢？所謂與有見相反的就是無見的意義。一切都是無見，或者隨其所應。爲了捨棄對非眼境之我的執著，所以要觀察無見。
什麼是有對？有多少是有對？爲了什麼要觀察有對呢？所謂所有有見之物都是有對的。又因為三種原因，所以說名為有對。這三種原因是指：種類、積集、不修治。種類，指的是諸色法互相成為能障礙，互相成為所障礙。能障礙往來就是有對的意義。這裡只應該說互相成為能障礙，為什麼又說互相成為所障礙呢？爲了建立光明等色是有對的緣故，因為它們只是所障礙，而不是能障礙的性質，這是自性如此。種類是自性的意義。積集，指的是極微以上，因為一個極微沒有對礙的緣故。不修治，指的是不是三摩地自在所轉變的色。由禪定自在力所轉變的諸色沒有對礙的緣故。比如...
【English Translation】 English version What is 'with color' (有色者, yǒu sè zhě)? It refers to colors that change and decay, and so on. 'According to what is appropriate' (隨所應者, suí suǒ yìng zhě) refers to the remaining colors, the six external sense bases, and so on. The distinctions of color should be understood as arising together with feelings (受, shòu) and other mental factors. In order to abandon attachment to a 'self' of color, one should contemplate color.
What is 'without color' (無色, wú sè)? How many things are 'without color'? For what purpose does one contemplate 'without color'? What is contrary to 'with color' is the meaning of 'without color'. Everything is 'without color', or according to what is appropriate. In order to abandon attachment to a 'self' of 'without color', one should contemplate 'without color'. 'Everything is without color' refers to being related to 'without color'.
What is 'visible' (有見, yǒu jiàn)? How many things are 'visible'? For what purpose does one contemplate 'visible'? What the eye can perceive is the meaning of 'visible'. The remaining distinctions are as described for 'with color'. Just as previously stated, the nature of color, and so on, up to manifestation, is called 'with color'. Likewise, the nature of 'visible', and so on, up to manifestation, is called 'visible'. Everything is 'visible', or according to what is appropriate. 'Everything is visible' refers to that which is related to 'visible'. Why is this so? Because the formless dharmas are related to visible color, they are also called 'visible'. In order to abandon attachment to a 'self' of the eye's object, one should contemplate 'visible'.
What is 'invisible' (無見, wú jiàn)? How many things are 'invisible'? For what purpose does one contemplate 'invisible'? What is contrary to 'visible' is the meaning of 'invisible'. Everything is 'invisible', or according to what is appropriate. In order to abandon attachment to a 'self' that is not the eye's object, one should contemplate 'invisible'.
What is 'with obstruction' (有對, yǒu duì)? How many things are 'with obstruction'? For what purpose does one contemplate 'with obstruction'? All that is 'visible' is 'with obstruction'. Furthermore, it is called 'with obstruction' for three reasons: kind (種類, zhǒng lèi), accumulation (積集, jī jí), and non-cultivation (不修治, bù xiū zhì). 'Kind' refers to all forms mutually obstructing and being obstructed. The ability to obstruct movement is the meaning of 'with obstruction'. It should only be said here that they mutually obstruct. Why is it also said that they are mutually obstructed? It is to establish that colors such as light are 'with obstruction', because they are only obstructed and do not have the nature of obstructing; this is their inherent nature. 'Kind' is the meaning of 'self-nature'. 'Accumulation' refers to that which is above the level of an ultimate particle (極微, jí wēi), because a single ultimate particle has no obstruction. 'Non-cultivation' refers to colors that are not transformed by the mastery of samadhi. Colors transformed by the power of meditative mastery have no obstruction. For example...
平等心。諸天又損害依處。是有對義謂若依若緣能生瞋恚名為有對。即以如是有對義故。一切皆是有對。或隨所應。謂所餘義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。漏自性者。謂諸漏自性漏性合故名為有漏。漏相屬者。謂漏共有心心法。及眼等漏相應故。漏所依故。如其次第名有漏。漏所縛者謂有漏善法。由漏勢力招後有故。漏所隨者。謂餘地法。亦為餘地諸漏粗重所隨逐故。漏隨順者。為順抉擇分。雖為煩惱粗重所隨。然得建立為無漏性。以背一切有順彼對治故。漏種類者。謂阿羅漢有漏諸蘊。前生煩惱所起故。五取蘊十五界十處全及三界二處少分是有漏。謂除最後三界二處少分聖道眷屬及諸無為。非有漏故。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。謂以依如是貪瞋癡故。執持刀杖發起一
【現代漢語翻譯】 現代漢語譯本： 平等心。諸天又損害所依之處。『有對』的含義是指，如果所依或所緣能產生瞋恚，就稱為『有對』。因此，由於這種『有對』的含義，一切事物都可以說是『有對』，或者根據具體情況而定。之所以要觀察『有對』，是爲了捨棄對普遍存在的『我』的執著。
什麼是『無對』？哪些是『無對』？為什麼要觀察『無對』呢？『無對』的含義是與『有對』相反。一切事物都可以說是『無對』，或者根據具體情況而定。之所以要觀察『無對』，是爲了捨棄對普遍存在的『我』的執著。
什麼是『有漏』？哪些是『有漏』？為什麼要觀察『有漏』呢？『有漏』的含義是指，具有煩惱的自性，與煩惱相關聯，被煩惱束縛，被煩惱跟隨，順應煩惱，屬於煩惱的種類。『漏自性』是指，諸煩惱的自性與煩惱的性質相結合，因此稱為『有漏』。『漏相屬』是指，與煩惱共同存在的心和心所法，以及眼等與煩惱相應，作為煩惱所依賴之處，因此依次稱為『有漏』。『漏所縛』是指，有漏的善法，由於煩惱的力量而招感後有。『漏所隨』是指，其他地的法，也被其他地的諸煩惱的粗重所跟隨。『漏隨順』是指，爲了順應抉擇分，雖然被煩惱的粗重所跟隨，但可以建立為無漏的性質，因為它背離一切有，順應其對治。『漏種類』是指，阿羅漢的有漏諸蘊，由前生的煩惱所產生。五取蘊（Panca-upadanakkhandha）全部，十五界（Dhatus）和十處（Ayatanas）全部，以及三界（Tridhatu）中的二處（Ayatanas）少部分是有漏的。也就是說，除了最後三界二處少部分的聖道眷屬以及諸無為法，因為它們不是有漏的。之所以要觀察『有漏』，是爲了捨棄對與煩惱結合的『我』的執著。
什麼是『無漏』？哪些是『無漏』？為什麼要觀察『無漏』呢？『無漏』的含義是與『有漏』相反。五無取蘊（Panca-anupadanakkhandha）全部，以及三界（Tridhatu）中的二處（Ayatanas）少部分是無漏的。之所以要觀察『無漏』，是爲了捨棄對脫離煩惱的『我』的執著。
什麼是『有諍』？哪些是『有諍』？為什麼要觀察『有諍』呢？『有諍』是指，由於依靠貪（Raga）、瞋（Dosa）、癡（Moha）這些煩惱，執持刀杖，發起爭鬥。
【English Translation】 English version: Equanimity. The gods also harm the support. 'With opposition' (sa-pratigha) means that if what is relied upon or what is conditioned can generate anger, it is called 'with opposition'. Therefore, because of this meaning of 'with opposition', everything can be said to be 'with opposition', or as appropriate. The reason for observing 'with opposition' is to abandon attachment to the pervasive 'self'.
What is 'without opposition' (a-pratigha)? What are 'without opposition'? Why observe 'without opposition'? 'Without opposition' means the opposite of 'with opposition'. Everything can be said to be 'without opposition', or as appropriate. The reason for observing 'without opposition' is to abandon attachment to the pervasive 'self'.
What is 'with outflows' (sa-asrava)? What are 'with outflows'? Why observe 'with outflows'? 'With outflows' means having the nature of outflows (Asrava), being associated with outflows, being bound by outflows, being followed by outflows, conforming to outflows, and belonging to the category of outflows. 'Nature of outflows' means that the nature of the outflows is combined with the nature of outflows, hence it is called 'with outflows'. 'Associated with outflows' means that the mind and mental factors that exist together with outflows, as well as the eye, etc., are associated with outflows, and serve as the basis for outflows, hence they are called 'with outflows' in that order. 'Bound by outflows' means that wholesome dharmas with outflows, due to the power of outflows, cause future existence. 'Followed by outflows' means that the dharmas of other realms are also followed by the coarseness of the outflows of other realms. 'Conforming to outflows' means that in order to conform to the decisive factors, although followed by the coarseness of afflictions, it can be established as having the nature of being without outflows, because it turns away from all that is with outflows and conforms to its antidote. 'Category of outflows' means that the aggregates with outflows of an Arhat (Arahan), are produced by the afflictions of previous lives. The entire five aggregates of grasping (Panca-upadanakkhandha), the fifteen realms (Dhatus) and the entire ten sense bases (Ayatanas), and a small part of the two sense bases (Ayatanas) in the three realms (Tridhatu) are with outflows. That is, except for the retinue of the noble path and all unconditioned dharmas in the small part of the last two sense bases in the three realms, because they are not with outflows. The reason for observing 'with outflows' is to abandon attachment to the 'self' combined with outflows.
What is 'without outflows' (an-asrava)? What are 'without outflows'? Why observe 'without outflows'? 'Without outflows' means the opposite of 'with outflows'. The entire five aggregates without grasping (Panca-anupadanakkhandha), and a small part of the two sense bases (Ayatanas) in the three realms (Tridhatu) are without outflows. The reason for observing 'without outflows' is to abandon attachment to the 'self' that is separate from outflows.
What is 'with strife' (sa-vivada)? What are 'with strife'? Why observe 'with strife'? 'With strife' means that due to relying on afflictions such as greed (Raga), hatred (Dosa), and delusion (Moha), holding knives and weapons, initiating conflict.
切斗訟違諍。執持刀杖等是諍因貪等是諍自性。如是彼自性故。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。彼所隨義故。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。謂若依如是貪瞋癡故。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。染著後有者。謂貪瞋癡是染著。後有因故名染。云何瞋恚是染著後有因。謂由憎嫉諸清凈法染著後有故。如是乃至有諍有爾所量。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。為何義故觀衣耽嗜耶。謂若依如是貪瞋癡故。染著五欲。彼自性故。彼相屬故。彼所縛故。彼隨逐故。彼隨順故。彼種類故。是依耽嗜義。何等瞋恚能起染著。謂憎嫉出離如是乃至有染有爾所量。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
【現代漢語翻譯】 現代漢語譯本 何謂爭鬥、訴訟、違逆、爭辯？執持刀杖等是爭辯的原因，貪婪等是爭辯的自性。因為它們是爭辯的自性，因為它們與爭辯相關聯，因為它們被爭辯所束縛，因為它們伴隨著爭辯，因為它們順應爭辯，因為它們與爭辯同類，所以才有了爭辯的意義。乃至有煩惱的範圍有多大，爭辯也有多大，因為它伴隨著煩惱。爲了捨棄執著于與爭辯結合的『我』，所以要觀察爭辯。 何謂無爭辯？有多少是無爭辯？爲了什麼意義要觀察無爭辯呢？所謂與爭辯的相違就是無爭辯的意義。乃至沒有煩惱的範圍有多大，無爭辯也有多大。爲了捨棄執著于脫離爭辯的『我』，所以要觀察無爭辯。 何謂有染污？有多少是有染污？爲了什麼意義要觀察有染污呢？所謂如果依靠貪婪（Lobha）、嗔恨（Dosa）、愚癡（Moha）的緣故，染著於後世的自身，因為它們是染污的自性，因為它們與染污相關聯，因為它們被染污所束縛，因為它們伴隨著染污，因為它們順應染污，因為它們與染污同類，所以才有了有染污的意義。染著於後世，是指貪婪、嗔恨、愚癡是染著於後世的原因，所以稱為染污。什麼樣的嗔恨是染著於後世的原因呢？所謂由於憎恨嫉妒諸清凈的法，而染著於後世的緣故。像這樣乃至有爭辯的範圍有多大，有染污也有多大。爲了捨棄執著于與染污結合的『我』，所以要觀察有染污。 何謂無染污？有多少是無染污？爲了什麼意義要觀察無染污呢？所謂與有染污相違就是無染污的意義。乃至沒有爭辯的範圍有多大，無染污也有多大。爲了捨棄執著于脫離染污的『我』，所以要觀察無染污。什麼叫做依于耽嗜？有多少是依于耽嗜？爲了什麼意義要觀察依于耽嗜呢？所謂如果依靠貪婪、嗔恨、愚癡的緣故，染著於五欲，因為它們是耽嗜的自性，因為它們與耽嗜相關聯，因為它們被耽嗜所束縛，因為它們伴隨著耽嗜，因為它們順應耽嗜，因為它們與耽嗜同類，所以是依于耽嗜的意義。什麼樣的嗔恨能夠生起染著呢？所謂憎恨嫉妒出離，像這樣乃至有染污的範圍有多大，依于耽嗜也有多大。爲了捨棄執著于與耽嗜結合的『我』，所以要觀察依于耽嗜。 何謂依于出離？有多少是依于出離？爲了什麼意義
【English Translation】 English version What are quarrels, lawsuits, disputes, and contentions? Holding knives and sticks, etc., are the causes of contention; greed, etc., are the nature of contention. Because they are the nature of contention, because they are related to contention, because they are bound by contention, because they accompany contention, because they conform to contention, because they are of the same kind as contention, therefore there is the meaning of contention. Even to the extent that there is defilement (Asava), so much is contention also, because it accompanies defilement. In order to abandon attachment to the 'self' combined with contention, one observes contention. What is non-contention? How many are non-contention? For what purpose does one observe non-contention? That which is contrary to contention is the meaning of non-contention. Even to the extent that there is no defilement, so much is non-contention also. In order to abandon attachment to the 'self' separated from contention, one observes non-contention. What is defiled? How many are defiled? For what purpose does one observe defilement? If, relying on greed (Lobha), hatred (Dosa), and delusion (Moha), one becomes attached to one's own future existence, because they are the nature of defilement, because they are related to defilement, because they are bound by defilement, because they accompany defilement, because they conform to defilement, because they are of the same kind as defilement, therefore there is the meaning of defilement. Being attached to future existence means that greed, hatred, and delusion are the causes of attachment to future existence, hence they are called defilement. What kind of hatred is the cause of attachment to future existence? It is because of hating and being jealous of all pure dharmas that one becomes attached to future existence. Thus, even to the extent that there is contention, so much is defilement also. In order to abandon attachment to the 'self' combined with defilement, one observes defilement. What is undefiled? How many are undefiled? For what purpose does one observe undefilement? That which is contrary to defilement is the meaning of undefilement. Even to the extent that there is no contention, so much is undefilement also. In order to abandon attachment to the 'self' separated from defilement, one observes undefilement. What is meant by relying on indulgence? How many are relying on indulgence? For what purpose does one observe relying on indulgence? If, relying on greed, hatred, and delusion, one becomes attached to the five desires, because they are the nature of indulgence, because they are related to indulgence, because they are bound by indulgence, because they accompany indulgence, because they conform to indulgence, because they are of the same kind as indulgence, therefore it is the meaning of relying on indulgence. What kind of hatred can give rise to attachment? It is hating and being jealous of renunciation. Thus, even to the extent that there is defilement, so much is relying on indulgence also. In order to abandon attachment to the 'self' combined with indulgence, one observes relying on indulgence. What is meant by relying on renunciation? How many are relying on renunciation? For what purpose
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。當知是有為義。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。問無取五蘊當言有為。當言無為。答彼不應言有為無為。何以故。諸業煩惱所不為故。不應言有為。隨欲限前不限前故。不應言無為。所以者何。無取諸蘊隨所欲樂。若現前若不現前無為不爾。以常住故問如薄伽梵說。一切法有二種。謂有為無為。云何今說此法非有為非無為耶答此亦不離二種故。所以者何。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。何以故。隨欲現前不現前義故。說名有為。諸業煩惱所不為義故。說名無為。是故此亦不離二種。
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。似彼顯現者。謂似三界所攝相顯現。似真如等所現相貌。是出世間。未曾得故。如是諸蘊一分十五界十處全。及三界二處一分。是世間
【現代漢語翻譯】 現代漢語譯本： 因此，如何觀察出離？ 所謂依于與耽嗜（Tanha，渴愛）之相反，即是依于出離的意義。乃至沒有染污，有如此的量，出離也是如此。爲了捨棄執著，遠離耽嗜之『我』，所以觀察出離。
什麼是『有為』？有多少是『有為』？爲了什麼意義而觀察『有為』呢？ 所謂如果一個法有生、滅、住、異是可以知曉的，應當知道這就是『有為』的意義。一切都是『有為』，唯有法界（Dharmadhatu，一切法的本性）和法處（Dharmayatana，法塵）的一部分除外。爲了捨棄執著無常之『我』，所以觀察『有為』。
什麼是『無為』？有多少是『無為』？爲了什麼意義而觀察『無為』呢？ 所謂與『有為』相反，就是『無為』的意義。法界和法處的一部分是『無為』。爲了捨棄執著常住之『我』，所以觀察『無為』。 問：無取五蘊（Anupadana-skandha，不執取的五蘊）應當說是『有為』，還是應當說是『無為』呢？ 答：它不應該被稱為『有為』或『無為』。為什麼呢？ 因為不是諸業和煩惱所造作的，所以不應該說是『有為』。因為隨順慾望而有侷限的現前，以及沒有侷限的現前，所以不應該說是『無為』。 為什麼這樣說呢？ 因為無取諸蘊隨順所欲和快樂，無論是現前還是不現前，『無為』不是這樣，因為它是常住的。 問：如薄伽梵（Bhagavan，世尊）所說，一切法有兩種，即『有為』和『無為』。為什麼現在說此法非『有為』也非『無為』呢？ 答：這也沒有離開這兩種。為什麼呢？ 如果由此意義說名為『有為』，就不以此意義說名為『無為』；如果由此意義說名為『無為』，就不以此意義說名為『有為』。 依據這個道理，只說兩種。 為什麼呢？ 因為隨順慾望現前或不現前的意義，所以說名為『有為』；因為不是諸業和煩惱所造作的意義，所以說名為『無為』。 因此，這也沒有離開這兩種。
什麼是世間？有多少是世間？爲了什麼意義而觀察世間呢？ 所謂三界（Trailokya，欲界、色界、無色界）所包含的，以及出世智（Lokottara-jnana，超越世間的智慧）之後所獲得的，類似那些顯現的，就是世間的意義。 類似那些顯現的，是指類似三界所包含的相的顯現，類似真如（Tathata，事物的真實如是的狀態）等所顯現的相貌。 這是出世間，因為未曾獲得過。 像這樣，諸蘊（Skandha，蘊）的一部分，十五界（Dhatu，界）和十處（Ayatana，處）的全部，以及三界和二處的一部分，就是世間。
【English Translation】 English version: Therefore, how to contemplate renunciation (Nissarana)? To rely on the opposite of craving (Tanha), that is, to rely on the meaning of renunciation. Even without defilement, having such a measure, renunciation is also like that. In order to abandon attachment and be apart from the craving of 'self', therefore contemplate renunciation.
What is 'conditioned' (Samskrta)? How many are 'conditioned'? For what purpose do we contemplate 'conditioned'? If a dharma has arising, ceasing, abiding, and change that can be known, then know that this is the meaning of 'conditioned'. Everything is 'conditioned', except for the element of the Dharmadhatu (the nature of all dharmas) and a portion of the Dharmayatana (sphere of dharmas). In order to abandon attachment to the impermanent 'self', therefore contemplate 'conditioned'.
What is 'unconditioned' (Asamskrta)? How many are 'unconditioned'? For what purpose do we contemplate 'unconditioned'? The opposite of 'conditioned' is the meaning of 'unconditioned'. The element of the Dharmadhatu and a portion of the Dharmayatana are 'unconditioned'. In order to abandon attachment to the permanent 'self', therefore contemplate 'unconditioned'. Question: Should the unappropriated five aggregates (Anupadana-skandha) be called 'conditioned' or 'unconditioned'? Answer: It should not be called 'conditioned' or 'unconditioned'. Why? Because it is not made by karma and afflictions, therefore it should not be called 'conditioned'. Because of the limited manifestation according to desire, and the unlimited manifestation, therefore it should not be called 'unconditioned'. Why is that? Because the unappropriated aggregates follow desires and pleasures, whether manifesting or not manifesting. 'Unconditioned' is not like that, because it is permanent. Question: As the Bhagavan (World Honored One) said, all dharmas have two kinds, namely 'conditioned' and 'unconditioned'. Why do you now say that this dharma is neither 'conditioned' nor 'unconditioned'? Answer: This also does not depart from these two kinds. Why? If by this meaning it is called 'conditioned', then by this meaning it is not called 'unconditioned'; if by this meaning it is called 'unconditioned', then by this meaning it is not called 'conditioned'. According to this principle, only two kinds are spoken of. Why? Because of the meaning of manifesting or not manifesting according to desire, therefore it is called 'conditioned'; because it is not made by karma and afflictions, therefore it is called 'unconditioned'. Therefore, this also does not depart from these two kinds.
What is the world (Loka)? How many are the world? For what purpose do we contemplate the world? That which is contained within the three realms (Trailokya: Desire Realm, Form Realm, Formless Realm), and that which is obtained after supramundane wisdom (Lokottara-jnana), resembling those manifestations, that is the meaning of the world. Resembling those manifestations means resembling the manifestation of the aspects contained within the three realms, resembling the appearances manifested by Suchness (Tathata). This is supramundane, because it has never been obtained. Like this, a portion of the aggregates (Skandha), all of the fifteen elements (Dhatu) and ten sense bases (Ayatana), and a portion of the three realms and two sense bases, that is the world.
。一分者。謂除正智所攝及后所得似出世間相顯現並無為法。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。無顛倒無戲論無分別故。是無分別出世間義。能對治三界者。謂諸聖道此復二種。一聲聞獨覺所得。對治常等顛倒。無顛倒分別故名無分別。二菩薩等所得。對治一切色等法戲論。無戲論分別故名無分別。諸無為法非一切分別所依處故。名無分別。又出世后所得。亦名出世。依止出世故。如是諸蘊一分。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。生死已生。成壞已生。先時已生。死時已生。中時已生。續時已生。最初已生者。謂初續生時。相續已生者。謂續生已后。長養已生者謂由眠夢飲食梵行定為因。四種長養。依止已生者。謂內諸根。轉變已生者。謂能隨順生樂受等諸根變異成熟已生者。謂于
【現代漢語翻譯】 現代漢語譯本：一部分是指，除了由正智（Prajna，正確的智慧）所攝持的，以及後來獲得的、顯現出類似於出世間狀態的，還有無為法（Asamskrta dharma，不生不滅的法）。爲了捨棄執著於世間，認為世間是獨立存在的『我』的觀念，所以要觀察世間。
什麼是出世？有多少是出世的？爲了什麼意義要觀察出世呢？ 所謂出世，是指能夠對治三界（Trailokya，欲界、色界、無色界）的法，因為它是沒有顛倒、沒有戲論、沒有分別的。這就是無分別的出世間之義。 能夠對治三界，指的是各種聖道（Aryamarga，達到解脫的道路），這又分為兩種：一是聲聞（Sravaka，聽聞佛法而證悟者）、獨覺（Pratyekabuddha，獨自證悟者）所證得的，對治常、樂等顛倒，因為沒有顛倒的分別，所以稱為無分別。二是菩薩（Bodhisattva，發願救度一切眾生的修行者）等所證得的，對治一切色等法的戲論，因為沒有戲論的分別，所以稱為無分別。 各種無為法，不是一切分別的所依之處，所以稱為無分別。 此外，出世之後所獲得的智慧，也稱為出世，因為它依止於出世的智慧。 像這樣，諸蘊（Skandha，構成個體存在的五種要素，即色、受、想、行、識）的一部分，以及三界、二處（指眼處和色處，或指意處和法處）的一部分，是出世的。爲了捨棄執著于獨立存在的『我』的觀念，所以要觀察出世。
什麼是已生？有多少是已生？爲了什麼意義要觀察已生呢？ 所謂已生，是指過去和現在，是已生的意義。一切事物的一部分是已生。爲了捨棄執著于無常的『我』的觀念，所以要觀察已生。 此外，還有二十四種已生：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。 最初已生，是指最初續生的時候。 相續已生，是指續生之後。 長養已生，是指由於睡眠、夢、飲食、梵行（Brahmacarya，清凈的行為）、禪定為因而產生的四種長養。 依止已生，是指內在的諸根（Indriya，感覺器官）。 轉變已生，是指能夠隨順產生樂受等諸根的變異。 成熟已生，是指于……
【English Translation】 English version: A portion refers to, besides what is encompassed by Right Knowledge (Prajna), and the subsequent acquired appearances resembling supramundane states, along with unconditioned dharmas (Asamskrta dharma). It is to abandon attachment to the world, clinging to the notion of a self existing independently, that one observes the world.
What is supramundane? How much is supramundane? For what purpose does one observe the supramundane? Supramundane refers to what can counteract the three realms (Trailokya: desire realm, form realm, formless realm), because it is without inversion, without fabrication, and without discrimination. This is the meaning of non-discriminating supramundane. That which can counteract the three realms refers to the various noble paths (Aryamarga), which are again of two kinds: first, what is attained by Sravakas (hearers) and Pratyekabuddhas (solitary realizers), counteracting inversions such as permanence and bliss, and is called non-discriminating because of the absence of inverted discriminations. Second, what is attained by Bodhisattvas and others, counteracting the fabrications of all phenomena such as form, and is called non-discriminating because of the absence of fabrication. The various unconditioned dharmas are not the basis for all discriminations, hence they are called non-discriminating. Furthermore, the wisdom acquired after attaining the supramundane is also called supramundane, because it relies on supramundane wisdom. Thus, a portion of the aggregates (Skandha: form, feeling, perception, mental formations, consciousness), and a portion of the three realms and two spheres (eye and form, or mind and mental objects) are supramundane. It is to abandon attachment to the notion of a self existing independently that one observes the supramundane.
What is already arisen? How much is already arisen? For what purpose does one observe what is already arisen? Already arisen refers to the past and present, which is the meaning of already arisen. A portion of everything is already arisen. It is to abandon attachment to the impermanent 'self' that one observes what is already arisen. Furthermore, there are twenty-four kinds of already arisen: initially arisen, continuously arisen, nourished arisen, dependent arisen, transformed arisen, matured arisen, declined arisen, progressed arisen, purified arisen, unpurified arisen, functioning arisen, with seed arisen, without seed arisen, image freely manifested arisen, successively arisen, momentarily destroyed arisen, separated arisen, different state arisen, birth and death arisen, formation and destruction arisen, prior time arisen, death time arisen, intermediate time arisen, and subsequent time arisen. Initially arisen refers to the time of initial rebirth. Continuously arisen refers to after rebirth. Nourished arisen refers to the four kinds of nourishment arising from sleep, dreams, food, pure conduct (Brahmacarya), and meditative concentration. Dependent arisen refers to the internal faculties (Indriya). Transformed arisen refers to the changes in the faculties that can give rise to pleasant feelings and so on. Matured arisen refers to...
衰老位。退墮已生者。謂舍善趣生惡趣中。勝進已生者。謂與彼相違。清凈已生者。謂遊戲忘念意相憤怨。樂變化天。他化自在色無色界諸天。多放逸故。隨其所應。于所受用境及所住定自在而轉。不清凈已生者。謂彼所餘。運轉已生者。謂往來位。有種已生者。謂除阿羅漢最後蘊。無種已生者。謂最後蘊。影像自在示現已生者。謂所知事同分色。解脫所生色。及如來等色。如其次第。展轉已生者。謂前後生相續。剎那壞已生者。謂一一剎那諸行相。離會已生者。謂愛不愛于會離位。及心於有貪離貪等位。異位已生者。謂于羯邏藍等位。生死已生者。謂有情世間。成壞已生者。謂器世間。先時已生者。謂先時有。死時已生者。謂死有。中時已生者。謂中有。續時已生者。謂生有。
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。謂諸色根及心心法。是能取義。三蘊全色行蘊一分。根相及相應相。如其次第十二界六處全及法界法處一分相應自體。是能取。為舍執著能受用我故。觀察能取受用我者。計我能得愛不愛境。又能取有四種。謂不至能取。至能取
【現代漢語翻譯】 現代漢語譯本 衰老位：指退墮已生者，即捨棄善趣而生於惡趣之中；勝進已生者，與前者相反；清凈已生者，指遊戲忘念、意相憤怨，以及樂變化天、他化自在天、色無色界諸天，因其多放逸的緣故，隨其所應，于所受用之境及所住之定自在而轉；不清凈已生者，指上述之外的其他情況；運轉已生者，指往來之位；有種已生者，指除阿羅漢最後蘊之外的情況；無種已生者，指阿羅漢的最後蘊；影像自在示現已生者，指所知事同分色、解脫所生色，以及如來等之色，如其次第；展轉已生者，指前後生相續；剎那壞已生者，指一一剎那諸行之相；離會已生者，指愛與不愛于會離之位，以及心於有貪離貪等位；異位已生者，指于羯邏藍(Kalala，受精卵)等位；生死已生者，指有情世間；成壞已生者，指器世間；先時已生者，指先時有；死時已生者，指死有；中時已生者，指中有(Antarabhava，中陰身)；續時已生者，指生有。
什麼是非已生？有多少是非已生？爲了什麼緣故觀察非已生？指未來及無為法，是非已生的含義。一切或一部分是非已生。爲了捨棄執著常住之我的緣故，觀察非已生。又，已生的相反即是非已生的含義。
什麼是能取？有多少是能取？爲了什麼緣故觀察能取？指諸色根及心心法，是能取的含義。五蘊中的色蘊全部，受想行識四蘊中的行蘊一部分。根相及相應相，如其次第，十二界和六處全部，以及法界法處一部分的相應自體，是能取。爲了捨棄執著能受用之我的緣故，觀察能取。受用我者，計我能得愛不愛之境。又能取有四種，即不至能取、至能取。
【English Translation】 English version 'Aging' refers to those who have already fallen, meaning abandoning good destinies and being born in evil destinies. 'Advancement' refers to the opposite of the former. 'Purity' refers to those who are playful, forgetful, and resentful in their minds, as well as the Paranirmitavasavartin (樂變化天, gods who delight in transforming things) and Vasavartin (他化自在天, gods who have power over others' creations) heavens, and the formless and form realm heavens, because they are often negligent, and according to their circumstances, they freely engage in the objects they enjoy and the samadhi (定, meditative absorption) they dwell in. 'Impurity' refers to the remaining situations other than the above. 'Movement' refers to the state of coming and going. 'Having seed' refers to situations other than the final skandha (蘊, aggregate) of an Arhat (阿羅漢, enlightened being). 'Without seed' refers to the final skandha of an Arhat. 'Manifestation of images at will' refers to the colors that are the same division of knowable things, the colors born from liberation, and the colors of the Tathagata (如來, thus-gone one) and others, in that order. 'Transformation' refers to the continuous succession of prior and subsequent births. 'Momentary destruction' refers to the characteristics of all phenomena in each moment. 'Separation and meeting' refers to the positions of meeting and separation of love and non-love, and the states of mind with greed and without greed. 'Different states' refers to the state of Kalala (羯邏藍, fertilized egg) and others. 'Birth and death' refers to the sentient world. 'Formation and destruction' refers to the physical world. 'Prior time' refers to the existence in the prior time. 'Time of death' refers to the existence at death. 'Intermediate time' refers to the Antarabhava (中有, intermediate state). 'Continuing time' refers to the existence at birth.
What is 'not yet arisen'? How many are 'not yet arisen'? For what reason do we contemplate 'not yet arisen'? It refers to the future and unconditioned dharmas (法, phenomena), which is the meaning of 'not yet arisen'. All or a part is 'not yet arisen'. For the sake of abandoning attachment to a permanent self, we contemplate 'not yet arisen'. Moreover, 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 reason do we contemplate 'that which can grasp'? It refers to the sense faculties and the mind and mental phenomena, which is the meaning of 'that which can grasp'. All of the form skandha (蘊, aggregate), and a part of the volition skandha. The characteristics of the faculties and the corresponding characteristics, in that order, all of the twelve ayatanas (界, sense fields) and six sense bases (處, sense bases), and the corresponding self-nature of a part of the dharma dhatu (法界, dharma realm) and dharma ayatana (法處, dharma base), is 'that which can grasp'. For the sake of abandoning attachment to a self that can experience, we contemplate 'that which can grasp'. The one who experiences, thinks that I can obtain the objects of love and non-love. Moreover, there are four kinds of 'that which can grasp', namely, 'that which does not reach and grasp' and 'that which reaches and grasps'.
。自相現在各別境界能取。自相共相一切時一切境界能取。不至能取者。謂眼耳意根。至能取者。謂余根。自相現在各別境界能取者。謂五根所生。自相共相一切時一切境界能取者。謂第六根所生又由和合識等生故。假立能取性。所以者何。以依眾緣和合所生識等。假說能取。不由真實義諸法無作用故。
云何所取。幾是所取。為何義故觀所取耶。謂諸能取亦是所取。以眼根等意識所取故。或有所取非能取。謂唯是取所行義。唯者決定義。此言為簡心所有法。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法等。問何故聞思所生慧及彼隨法行所攝心心法等。非外門耶。答等流法為因故。由此勢力緣涅槃等。等流法者。謂諸佛真證種類教法。鼻識舌識香味四界。香味兩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。除四界二處全及所餘一分。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
【現代漢語翻譯】 現代漢語譯本：自性（Svalaksana）現在各自的境界能夠被認知。自性共性在所有時間和所有境界都能被認知。『不至能取』指的是眼、耳、意根。『至能取』指的是其餘的根。自性現在各自的境界能夠被認知，指的是五根所產生的認知。自性共性在所有時間和所有境界都能被認知，指的是第六根（末那識）所產生的認知。此外，由於和合識等的產生，才假立了能取的性質。為什麼這麼說呢？因為依賴眾多因緣和合所產生的識等，才假說為能取，並非真實義，因為諸法沒有作用的緣故。
什麼是所取？有多少是所取？爲了什麼緣故要觀察所取呢？所謂的能取也是所取，因為眼根等被意識所取。或者有所取不是能取，指的是僅僅是取所行之義。『唯』字是決定義。這句話是爲了簡別心所有法。一切都是所取。爲了捨棄執著境界之我，所以要觀察所取。
什麼是外門？有多少是外門？爲了什麼緣故要觀察外門呢？所謂欲界所繫之法是外門之義，除了依佛教所生的聞思慧（Srutamayi-prajna, Cintamayi-prajna）以及隨彼法行所攝的心心所法等。問：為什麼聞思所生慧以及隨彼法行所攝的心心所法等，不是外門呢？答：因為等流法為因的緣故。由此勢力緣涅槃等。等流法指的是諸佛真證種類教法。鼻識、舌識、香味四界，香味兩處全部以及其餘一部分欲界所攝，是外門。爲了捨棄執著不離欲之我，所以要觀察外門。
什麼是內門？有多少是內門？爲了什麼緣故要觀察內門呢？所謂與外門相反的是內門之義，除了四界、二處全部以及所餘一部分。是內門。爲了捨棄執著離欲之我，所以要觀察內門。什麼是染污？有多少是染污？爲了什麼緣故要觀察染污呢？所謂不善以及有覆無記法是染污之義。有覆無記指的是遍行意相應的煩惱等，以及色無色界。
【English Translation】 English version: The self-nature (Svalaksana) can apprehend its own distinct object in the present moment. The self-nature and the common nature can apprehend all objects at all times. 'Non-reaching apprehender' refers to the eye, ear, and mind-base. 'Reaching apprehender' refers to the remaining bases. The self-nature can apprehend its own distinct object in the present moment, which refers to the cognition produced by the five bases. The self-nature and the common nature can apprehend all objects at all times, which refers to the cognition produced by the sixth base (Manas). Furthermore, due to the arising of the combined consciousness and so on, the nature of the apprehender is falsely established. Why is this so? Because the consciousness and so on, which arise from the combination of numerous conditions, are falsely said to be the apprehender, not due to the true meaning, because all dharmas have no function.
What is the apprehended? How many are the apprehended? For what purpose should we observe the apprehended? What is called the apprehender is also the apprehended, because the eye-base and so on are apprehended by consciousness. Or there is the apprehended that is not the apprehender, which refers to only the meaning of what is acted upon by the apprehension. The word 'only' is for definitive meaning. This statement is to distinguish the mental properties. Everything is the apprehended. In order to abandon the attachment to the self of the object, we should observe the apprehended.
What is the external gate? How many are the external gates? For what purpose should we observe the external gate? What is related to the desire realm is the meaning of the external gate, except for the wisdom of hearing and thinking (Srutamayi-prajna, Cintamayi-prajna) arising from the Buddhist teachings, and the mental and mental factors included in the practice of following those teachings. Question: Why are the wisdom arising from hearing and thinking and the mental and mental factors included in the practice of following those teachings not external gates? Answer: Because the equiflow dharma is the cause. By this power, it conditions Nirvana and so on. The equiflow dharma refers to the teachings of the true realization of all Buddhas. Nose-consciousness, tongue-consciousness, the four elements of smell and taste, the entirety of the two places of smell and taste, and the remaining part included in the desire realm are the external gate. In order to abandon the attachment to the self that is not separate from desire, we should observe the external gate.
What is the internal gate? How many are the internal gates? For what purpose should we observe the internal gate? What is contrary to the external gate is the meaning of the internal gate, except for the entirety of the four elements and two places, and the remaining part. It is the internal gate. In order to abandon the attachment to the self that is separate from desire, we should observe the internal gate. What is defilement? How many are defilements? For what purpose should we observe defilement? What is unwholesome and obscured indeterminate dharmas are the meaning of defilement. Obscured indeterminate refers to the pervasive afflictions corresponding to Manas, and the form and formless realms.
系諸煩惱等。諸蘊十界四處一分是染污。十界者。謂七識色聲法界。四處者。謂色聲意法處。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。謂自相已生故滅故。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。因果已受用者。謂已生故已滅故。如其次第。染凈功用已謝者。謂如現在貪等信等令心染凈。功能無故。攝因已壞者。置習氣已方滅故。果及自相有非有者。謂於今時所引習氣有故。能引實事無故。憶念分別相者。謂唯有彼所緣境相故。一切一分是過去。除未來現在及無為故。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。雜染清凈性未現前故。因果自相有非有故。希為雜染相故。不希為清凈相故。是未來義。有因非已生者。為簡無為。彼雖非已生而無因故。未得自相者。自體未生故。因果未受用者。謂彼種子未作所作故。彼性未生故。一切
【現代漢語翻譯】 現代漢語譯本： 如何是與各種煩惱相關的（系諸煩惱等）？五蘊（諸蘊）、十界（十界）、四處（四處）的一部分是染污的。十界指的是七識界、色界、聲界、法界。四處指的是色處、聲處、意處、法處。爲了捨棄執著，因為執著煩惱會與『我』結合，所以要觀察染污。
如何是不染污的（云何不染污）？有多少是不染污的（幾是不染污）？爲了什麼目的要觀察不染污呢（為何義故觀不染污耶）？所謂的善法以及無覆無記法是不染污的意義。八界（八界）、八處（八處）是完全不染污的。五蘊以及其餘的界處有一部分是不染污的。爲了捨棄執著于脫離煩惱的『我』，所以要觀察不染污。
如何是過去（云何過去）？有多少是過去（幾是過去）？爲了什麼目的要觀察過去呢（為何義故觀過去耶）？所謂的自體的相狀已經生起，所以會滅去；因果已經受用；染污和清凈的功用已經消退；能攝持的因已經壞滅；果以及自體的相狀，有時有，有時沒有；憶念分別的相狀；貪戀是雜染的相狀；捨棄是清凈的相狀。這就是過去的意義。因果已經受用，指的是已經生起，所以會滅去，如次第所說。染污和清凈的功用已經消退，指的是像現在的貪等和信等，使心染污和清凈的功能已經沒有了。能攝持的因已經壞滅，指的是安置習氣之後才滅去。果以及自體的相狀，有時有，有時沒有，指的是在現在這個時候，所引發的習氣是存在的，但是能引發的真實事物已經沒有了。憶念分別的相狀，指的是隻有那些所緣境的相狀。一切事物的一部分是過去，除了未來、現在以及無為法。爲了捨棄執著于流轉的『我』，所以要觀察過去。
如何是未來（云何未來）？有多少是未來（幾是未來）？爲了什麼目的要觀察未來呢（為何義故觀未來耶）？所謂的有因但還沒有生起；還沒有得到自體的相狀；因果還沒有受用；雜染和清凈的性質還沒有顯現；因果和自體的相狀，有時有，有時沒有；希望是雜染的相狀；不希望是清凈的相狀。這就是未來的意義。有因但還沒有生起，是爲了簡別無為法，它雖然沒有生起，但是沒有因。還沒有得到自體的相狀，指的是自體還沒有生起。因果還沒有受用，指的是那些種子還沒有發揮作用，它們的性質還沒有生起。一切事物
【English Translation】 English version: What are the afflictions and so on (系諸煩惱等)? The aggregates (諸蘊), the ten realms (十界), and a portion of the four locations (四處) are defiled. The ten realms refer to the seven consciousness realms, the realm of form, the realm of sound, and the realm of dharma. The four locations refer to the location of form, the location of sound, the location of mind, and the location of dharma. In order to abandon attachment, because attachment to afflictions combines with the 'self', one should observe defilement.
What is undefiled (云何不染污)? How much is undefiled (幾是不染污)? For what purpose should one observe the undefiled (為何義故觀不染污耶)? What is called good and the obscured-unspecified dharmas are the meaning of undefiled. The eight realms (八界) and eight locations (八處) are entirely undefiled. The aggregates and a portion of the remaining realms and locations are undefiled. In order to abandon attachment to the 'self' that is separate from afflictions, one should observe the undefiled.
What is the past (云何過去)? How much is the past (幾是過去)? For what purpose should one observe the past (為何義故觀過去耶)? What is called the characteristic of self has already arisen, therefore it ceases; the cause and effect have already been experienced; the function of defilement and purity has already faded; the cause that can gather has already decayed; the result and the characteristic of self, sometimes exist, sometimes do not; the aspect of recollection and discrimination; craving is the aspect of mixed defilement; abandoning is the aspect of purity. This is the meaning of the past. The cause and effect have already been experienced, referring to having already arisen, therefore it ceases, as said in order. The function of defilement and purity has already faded, referring to like present greed and faith, the function of making the mind defiled and pure no longer exists. The cause that can gather has already decayed, referring to ceasing only after placing habitual tendencies. The result and the characteristic of self, sometimes exist, sometimes do not, referring to at this present time, the habitual tendencies that are induced exist, but the real things that can induce no longer exist. The aspect of recollection and discrimination, referring to only the aspects of those objects of thought. A portion of all things is the past, except for the future, the present, and the unconditioned. In order to abandon attachment to the 'self' that transmigrates, one should observe the past.
What is the future (云何未來)? How much is the future (幾是未來)? For what purpose should one observe the future (為何義故觀未來耶)? What is called having a cause but not yet arisen; not yet obtaining the characteristic of self; the cause and effect not yet experienced; the nature of mixed defilement and purity not yet manifested; the cause and effect and the characteristic of self, sometimes exist, sometimes do not; hope is the aspect of mixed defilement; not hoping is the aspect of purity. This is the meaning of the future. Having a cause but not yet arisen, is to distinguish the unconditioned, although it has not arisen, it has no cause. Not yet obtaining the characteristic of self, referring to the self-nature not yet arisen. The cause and effect not yet experienced, referring to those seeds not yet functioning, their nature not yet arisen. All things
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。染凈現前故。能顯過去未來相故。作用現前故。是現在義。因果受用未受用者。謂因已滅故。果猶有故。能顯過去未來相者。謂現在世是能施設去來世相。所以者何。依止現在假立去來故。約當得位假立未來。約曾得位假立過去。作用現前者。謂眼等法正為識等所依等事故。一切一分是現在。為舍執著流轉我故。觀察現在。問何故過去未來現在。說名言事非涅槃等耶。答內自所證不可說故。唯曾當現是言說所依處故。所以者何。因說過去等事。遂顯經中三種言事。謂依三世建立非涅槃等。由彼內自所證離名言故。不可宣說。又唯去來今。是見聞覺知言說所依處故。
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第一義故生得故方便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。十界者。謂七識色聲法界。四處者。謂色聲意法處。為舍執著法合我故觀察善。自性善者。謂信等十一心所有法。相屬善者。謂彼相應法。隨逐善者。謂即彼諸法習氣。發起善者。謂彼所發身業語業。第一義善者。謂真如。生得善者。謂即彼諸善法。由先串
【現代漢語翻譯】 現代漢語譯本 一分是未來（Anagata）。爲了捨棄執著于流轉的『我』，所以要觀察未來。什麼是現在（Pratyutpanna）？有多少是現在？爲了什麼意義要觀察現在呢？因為自相已經生起但尚未滅去，因為因果的受用或未受用，因為染污和清凈顯現於前，因為能夠顯示過去和未來的相狀，因為作用顯現於前，這就是現在的意義。因果的受用或未受用，是指因為因已經滅去，而果仍然存在。能夠顯示過去和未來的相狀，是指現在世是能夠施設過去和未來世的相狀。為什麼這樣說呢？因為依靠現在而假立過去和未來。根據將要得到的地位而假立未來，根據曾經得到的地位而假立過去。作用顯現於前，是指眼等法正是識等所依止等事故。一切的一分是現在。爲了捨棄執著于流轉的『我』，所以要觀察現在。問：為什麼過去、未來、現在，被稱為名言之事，而不是涅槃等呢？答：因為內在自己所證悟的不可說，只有曾經、將要、現在是言語所依賴之處。為什麼這樣說呢？因為說過去等事，就顯現經中的三種言事，即依靠三世建立，而不是涅槃等，因為那內在自己所證悟的遠離名言，所以不可宣說。又只有過去、未來、現在，是見聞覺知言語所依賴之處。 什麼是善（Kushala）？有多少是善？爲了什麼意義要觀察善呢？因為自性故，相屬故，隨逐故，發起故，第一義故，生得故，方便故，現前供養故，饒益故，引攝故，對治故，寂靜故，等流故，這就是善的意義。五蘊（Skandha）、十界（Dhatu）、四處（Ayatana）的一分是善。十界是指七識界、色界、聲界、法界。四處是指色處、聲處、意處、法處。爲了捨棄執著於法合的『我』，所以要觀察善。自性善是指信等十一心所有法。相屬善是指與彼相應的法。隨逐善是指即彼諸法的習氣。發起善是指彼所發的身業語業。第一義善是指真如（Tathata）。生得善是指即彼諸善法，由先前的串習。
【English Translation】 English version A portion is the future (Anagata). To abandon attachment to the transmigratory 'self', one observes the future. What is the present (Pratyutpanna)? How much is the present? For what purpose does one observe the present? Because its own-characteristic has already arisen but has not yet ceased, because the fruition of cause and effect is either experienced or not yet experienced, because defilement and purity are manifest, because it can reveal the characteristics of the past and future, because its function is manifest, that is the meaning of the present. The fruition of cause and effect being experienced or not yet experienced means that the cause has already ceased, but the effect still exists. Being able to reveal the characteristics of the past and future means that the present world is able to establish the characteristics of the past and future worlds. Why is this so? Because the past and future are hypothetically established based on the present. The future is hypothetically established based on the position to be attained, and the past is hypothetically established based on the position that was attained. The function being manifest means that the eye and other dharmas are precisely the support for consciousness and other things. A portion of everything is the present. To abandon attachment to the transmigratory 'self', one observes the present. Question: Why are the past, future, and present called matters of language and not Nirvana etc.? Answer: Because what is inwardly self-realized is unspeakable, only what has been, will be, and is present are the places where language relies. Why is this so? Because speaking of past matters etc. reveals the three matters of language in the sutras, namely, establishing based on the three times, not Nirvana etc., because that which is inwardly self-realized is apart from language, therefore it cannot be proclaimed. Moreover, only the past, future, and present are the places where seeing, hearing, knowing, and speaking rely. What is good (Kushala)? How much is good? For what purpose does one observe good? Because of its own-nature, because of its association, because of its pursuit, because of its origination, because of its ultimate meaning, because of its innate nature, because of its skillful means, because of its present offering, because of its benefit, because of its attraction, because of its antidote, because of its tranquility, because of its equanimity, that is the meaning of good. A portion of the five aggregates (Skandha), the ten realms (Dhatu), and the four sources (Ayatana) is good. The ten realms refer to the seven consciousness realms, the form realm, the sound realm, and the dharma realm. The four sources refer to the form source, the sound source, the mind source, and the dharma source. To abandon attachment to the 'self' combined with dharmas, one observes good. Good by nature refers to the eleven mental factors such as faith. Associated good refers to the dharmas that are associated with it. Pursuing good refers to the habitual tendencies of those dharmas. Originating good refers to the bodily and verbal actions that are originated by it. Good in the ultimate sense refers to Suchness (Tathata). Innate good refers to those good dharmas, due to prior habituation.
習故感得如是報。由此自性即於是處不由思惟任運樂住。即於是處者。謂于信等處。由此自性不由思惟者。謂無功用不假善友力等。任運樂住者。非唯欲樂。是生得。亦信等俱任運起故。方便善者。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。修習凈善者。謂于正法中一切聞等所生善法。現前供養善者。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。饒益善者。謂以四攝事饒益一切有情。引攝善者。謂以施性福業事及戒性福業事故。引攝生天樂異熟。引攝生富貴家。引攝隨順清凈法。引攝生天樂異熟及生富貴家者。顯得尊貴因。引攝隨順清凈法者。顯得涅槃因。對治善者。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。此諸對治后當廣釋。寂靜善者。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。如是皆名寂靜善法。等流善者。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。
大乘阿毗達磨雜集論卷第三 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第四
安慧菩薩糅
大唐三藏法師
【現代漢語翻譯】 現代漢語譯本：由於過去習慣性的感受，才會有這樣的果報。因此，自性（svabhāva）就在這個地方，不由思惟，自然而然地安樂住止。『就在這個地方』，是指在信（śraddhā）等處。『由此自性不由思惟』，是指無需功用，不依賴善友的力量等。『任運樂住』，不僅僅是慾望之樂，而是與生俱來的。也因為信等同時自然而然地生起。方便善，是指依止、親近善丈夫的緣故，聽聞正法，如理作意，修習清凈善法，隨順法而行。修習清凈善，是指在正法中一切聽聞等所生的善法。現前供養善，是指想像面對如來，建立靈廟，描繪尊容，或者想像面對正法，書寫治理法藏，興起供養事業。饒益善，是指以四攝事饒益一切有情。引攝善，是指以佈施性的福業事以及戒性的福業事，引攝生天之樂的異熟果報，引攝生於富貴之家，引攝隨順清凈之法。引攝生天之樂的異熟果報以及生於富貴之家，是彰顯尊貴的原因。引攝隨順清凈之法，是彰顯涅槃的原因。對治善，是指厭壞對治、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。這些對治將在後面詳細解釋。寂靜善，是指永遠斷除貪慾，永遠斷除瞋恚，永遠斷除愚癡，永遠斷除一切煩惱。無論是想受滅，還是有餘依涅槃界，還是無餘依涅槃界，還是無所住涅槃界，這些都叫做寂靜善法。等流善，是指已經獲得寂靜的人，由於這種增上力的緣故，發起殊勝的神通等世間和出世間共同和不共同的功德。 《大乘阿毗達磨雜集論》卷第三 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》 《大乘阿毗達磨雜集論》卷第四 安慧菩薩糅 大唐三藏法師
【English Translation】 English version: One experiences such retribution due to habitual feelings from the past. Therefore, the self-nature (svabhāva) is right there, dwelling in ease spontaneously without thinking. 'Right there' refers to the place of faith (śraddhā) and so on. 'By this self-nature, without thinking' means without effort, not relying on the power of good friends, etc. 'Dwelling in ease spontaneously' is not just the pleasure of desire, but is innate. It is also because faith and so on arise spontaneously at the same time. Skillful means of goodness refers to relying on and being close to virtuous individuals, listening to the true Dharma, applying mindfulness properly, cultivating pure goodness, and acting in accordance with the Dharma. Cultivating pure goodness refers to all the good dharmas arising from listening to the true Dharma, etc. Presenting offerings of goodness refers to imagining facing the Tathagata, establishing shrines, depicting the venerable form, or imagining facing the true Dharma, writing and managing the Dharma treasury, and initiating the work of offerings. Benefiting goodness refers to benefiting all sentient beings with the four means of attraction. Attracting and gathering goodness refers to attracting and gathering the ripening of the bliss of being born in the heavens, attracting and gathering birth in wealthy families, and attracting and gathering conformity with pure Dharma through the meritorious deeds of generosity and the meritorious deeds of morality. Attracting and gathering the ripening of the bliss of being born in the heavens and birth in wealthy families manifests the cause of nobility. Attracting and gathering conformity with pure Dharma manifests the cause of Nirvana. Antidotal goodness refers to the antidotes of aversion, severance, maintenance, distance, subjugation, detachment, affliction obstacle, and knowledge obstacle. These antidotes will be explained in detail later. Tranquil goodness refers to the eternal severance of greed, eternal severance of hatred, eternal severance of delusion, and eternal severance of all afflictions. Whether it is the cessation of perception and feeling, the Nirvana realm with remainder, the Nirvana realm without remainder, or the Nirvana realm without abode, all these are called tranquil good dharmas. Effluent goodness refers to those who have already attained tranquility, and due to this increasing power, they initiate superior mundane and supramundane common and uncommon merits such as supernormal powers. 'The Abhidharmasamuccaya Explanation', Volume 3 Taisho Tripitaka Volume 31, No. 1606, 'The Abhidharmasamuccaya Explanation' 'The Abhidharmasamuccaya Explanation', Volume 4 Composed by Bodhisattva Anhui Translated by the Tang Dynasty Tripitaka Master
玄奘奉 詔譯
本事分中三法品第一之四
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第一義故生得故方便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。自性不善者。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。此復云何。謂欲界系不任運起者是不善。若任運起能發惡行者亦是不善。所餘是有覆無記。相屬不善者。謂即此煩惱隨煩惱相應法。隨逐不善者。謂即彼習氣。發起不善者。謂彼所起身業語業。第一義不善者。謂一切流轉。生得不善者。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。方便不善者。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。現前供養不善者。謂想對歸依隨一天眾已。或殺害意為先。或邪惡見為先。建立祠廟興供養業。令無量眾廣樹非福。殺害意為先建立祠廟者。謂於是處害牛羊等以祭天神。邪惡見為先建立祠廟者。謂於是處受自餓等苦求福求愿。損害不善者。謂於一切處起身語意種種邪行。引攝不善者。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。于惡趣中具受引滿果異熟。于諸善趣唯受滿果。謂生彼已由惡行力受
【現代漢語翻譯】 現代漢語譯本 玄奘奉詔翻譯
本事分中三法品第一之四
什麼是不善？有多少種不善？爲了什麼目的要觀察不善？ 所謂自性故、相屬故、隨逐故、發起故、第一義故、生得故、方便故、現前供養故、損害故、引攝故、所治故障礙故，是不善的意義。 五蘊、十界、四處的一部分是不善。爲了捨棄執著于非法，與我相合的觀念，所以要觀察不善。 自性不善是指：除了染污的意相應以及色無色界的煩惱等之外，其餘能夠引發惡行的煩惱和隨煩惱。這些又是什麼呢？是指欲界系不任運而起的那些是不善。如果任運而起，能夠引發惡行的也是不善。其餘的是有覆無記。 相屬不善是指：就是這些煩惱和隨煩惱相應的法。 隨逐不善是指：就是那些習氣。 發起不善是指：由那些煩惱和隨煩惱所引發的身業和語業。 第一義不善是指：一切流轉（輪迴）。 生得不善是指：由於串習不善的緣故，感得這樣的異熟果報。因此，自性就自然而然地樂於安住于不善之中。 方便不善是指：依止、親近不善的丈夫，聽聞不正法，不如理作意，行身語意惡行。 現前供養不善是指：心想、面對、歸依、隨順某一類天眾之後，或者以殺害的意念為先導，或者以邪惡的見解為先導，建立祠廟，興辦供養的行業，使得無量眾生廣泛地種下非福的因。 以殺害的意念為先導建立祠廟是指：在那些地方殺害牛羊等牲畜來祭祀天神。 以邪惡的見解為先導建立祠廟是指：在那些地方接受自餓等苦行來求福求愿。 損害不善是指：在一切地方起身語意種種邪行。 引攝不善是指：行身語意各種惡行之後，在惡趣或善趣中引攝不喜愛的果報異熟，或者引生或者圓滿。在惡趣中完全承受引生和圓滿的果報異熟。在善趣中只承受圓滿的果報。意思是說，生在善趣之後，由於惡行的力量而受苦。
【English Translation】 English version Translated by Xuanzang under Imperial Order
Section on the Three Dharmas, Chapter One, Part Four of the Basic Treatise
What is unwholesome? How many kinds of unwholesome are there? For what purpose should one contemplate the unwholesome? It is said that the meaning of unwholesome is due to its nature, association, adherence, origination, ultimate meaning, innate quality, means, present offering, harm, attraction, what is to be treated, and obstruction. The five aggregates (skandhas), ten realms (dhatus), and a portion of the four locations (ayatanas) are unwholesome. It is to abandon attachment to what is unlawful and the notion of 'self' that one contemplates the unwholesome. Unwholesome by nature refers to: apart from defiled mind-consciousness and the afflictions of the form and formless realms, the remaining afflictions and secondary afflictions that can give rise to evil deeds. What are these? They refer to those that arise in the desire realm without spontaneous activity are unwholesome. If they arise spontaneously and can give rise to evil deeds, they are also unwholesome. The rest are obscured and indeterminate. Unwholesome by association refers to: the dharmas that are associated with these afflictions and secondary afflictions. Unwholesome by adherence refers to: those habitual tendencies. Unwholesome by origination refers to: the bodily and verbal actions that arise from those afflictions and secondary afflictions. Unwholesome in the ultimate sense refers to: all transmigrations (samsara). Innate unwholesome refers to: due to the habitual practice of unwholesome deeds, one experiences such a ripened result. Therefore, one's nature naturally delights in abiding in the unwholesome. Unwholesome by means refers to: relying on and associating with unwholesome individuals, hearing incorrect teachings, not attending to them properly, and engaging in evil actions of body, speech, and mind. Unwholesome by present offering refers to: after thinking of, facing, taking refuge in, and following a certain class of deities, either with the intention of killing as a precursor, or with evil views as a precursor, establishing shrines and engaging in the business of offerings, causing countless beings to widely plant the seeds of non-merit. Establishing shrines with the intention of killing as a precursor refers to: in those places, killing cattle, sheep, and other livestock to sacrifice to the gods. Establishing shrines with evil views as a precursor refers to: in those places, accepting self-mortification and other ascetic practices to seek blessings and fulfill wishes. Unwholesome by harm refers to: engaging in various evil actions of body, speech, and mind in all places. Unwholesome by attraction refers to: after engaging in various evil actions of body, speech, and mind, attracting undesirable results and ripened consequences in the evil realms or good realms, either attracting or fulfilling. In the evil realms, one fully experiences the attracted and fulfilled results and ripened consequences. In the good realms, one only experiences the fulfilled results. This means that after being born in a good realm, one suffers due to the power of evil deeds.
貧窮苦。所治不善者。謂諸對治所對治法。障礙不善者。謂能障礙諸善品法。如數與眾集等。
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第一義故生得故方便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。八界者。謂五色根香味觸界。八處亦爾。為舍執著離法非法我故。觀察無記。自性無記者。謂八色界處意相應品。命根眾同分。名句文身。相屬無記者。謂懷非穢非凈心者。所有由名句文身所攝受心及心法。非穢非凈心者。顯善不善相違心。由名句文身所攝受者。顯彼行相義。以彼意言門轉故。隨逐無記者。謂即彼戲論習氣。以名身等熏習心故。由此習氣后戲論生。發起無記者。謂彼所攝諸心心法所發身業語業。此所攝者。謂懷非穢非凈心者。所有名身等戲論行相所攝心心法。第一義無記者。謂虛空非擇滅。生得無記者。謂諸不善有漏善法報方便無記者。謂非染非善心者。所有威儀路工巧處法。非染非善心者。此顯若非染非善心所發威儀路等。是無記性。所餘隨其所應或善或不善。現前供養無記者。謂如有一想對歸依隨一天眾。遠離殺害意邪惡見。而建立祠廟興供養業。令無量眾于如是處不生長福非福。饒益無記者。謂如
【現代漢語翻譯】 現代漢語譯本 貧窮是苦難。治理不善是指那些對治法和所對治的法。障礙不善是指能夠障礙各種善法的法，例如數論和僧團等。
什麼叫做無記？有多少是無記？爲了什麼意義要觀察無記呢？ 所謂自性、相屬、隨逐、發起、第一義、生得、方便、現前供養、饒益、受用、引攝、對治、寂靜、等流，這些是無記的意義。八界、八處全部以及其餘蘊、界、處的一部分是無記。八界是指五色根、香味、觸界。八處也是如此。爲了捨棄執著，遠離法、非法和我，所以要觀察無記。自性無記是指八**處、意相應品、命根、眾同分、名句文身。相屬無記是指懷有非污穢非清凈心的人，所有被名句文身所攝受的心和心法。『非污穢非清凈心』，顯示善和不善相互違背的心。『由名句文身所攝受』，顯示那些行相的意義，因為他們用意言門運轉。隨逐無記是指那些戲論的習氣，因為名身等熏習心的緣故。由於這些習氣，後來產生戲論。發起無記是指那些被（非污穢非清凈心者）所攝的心心法所發的身業和語業。『此所攝』是指懷有非污穢非清凈心的人，所有名身等戲論行相所攝的心心法。第一義無記是指虛空和非擇滅。生得無記是指各種不善的有漏善法的果報。方便無記是指非染非善心的人，所有的威儀路和工巧處法。『非染非善心』，這裡顯示如果非染非善心所發的威儀路等，是無記的性質。其餘的根據情況，或者善或者不善。現前供養無記是指例如有人一心一意地皈依隨順某一天眾，遠離殺害的意念和邪惡的見解，而建立祠廟，興辦供養事業，使得無數眾生在這樣的地方不增長福德也不增長罪業。饒益無記是指例如...
【English Translation】 English version Poverty is suffering. 'What is not well governed' refers to those antidotes and the dharmas to be counteracted. 'Obstructing unwholesome' refers to the dharmas that can obstruct various wholesome dharmas, such as the Samkhya school and the Sangha.
What is called indeterminate (avyākrta)? How many are indeterminate? For what purpose should one observe the indeterminate? What is meant by indeterminate is: by nature, by association, by following, by arising, by ultimate meaning, by birth, by means, by present offering, by benefit, by enjoyment, by attraction, by antidote, by tranquility, by outflow. These are the meanings of indeterminate. All of the eight dhātus (界, elements), eight āyatanas (處, sense-bases), and a portion of the remaining skandhas (蘊, aggregates), dhātus, and āyatanas are indeterminate. The eight dhātus refer to the five sense organs, smell, taste, and touch dhātus. The eight āyatanas are the same. In order to abandon attachment and to distance oneself from dharma, non-dharma, and self, one should observe the indeterminate. Indeterminate by nature refers to the eight ** places, mind-corresponding qualities, life force, commonality of beings, name-sentence-phrase bodies. Indeterminate by association refers to those who harbor neither defiled nor pure minds, all the minds and mental factors that are encompassed by name-sentence-phrase bodies. 'Neither defiled nor pure minds' indicates minds that are contrary to good and unwholesome. 'Encompassed by name-sentence-phrase bodies' indicates the meaning of those aspects, because they operate through the mental verbal door. Indeterminate by following refers to the habits of those discursive fabrications, because the name-body etc. perfume the mind. Due to these habits, discursive fabrications arise later. Indeterminate by arising refers to the physical and verbal actions arising from the minds and mental factors encompassed by (those with neither defiled nor pure minds). 'Encompassed by this' refers to those with neither defiled nor pure minds, all the minds and mental factors encompassed by the aspects of discursive fabrications such as name-body etc. Indeterminate by ultimate meaning refers to space and non-selective cessation. Indeterminate by birth refers to the fruition of various unwholesome and wholesome dharmas with outflows. Indeterminate by means refers to those with neither defiled nor wholesome minds, all the deportment and skillful arts dharmas. 'Neither defiled nor wholesome minds' here indicates that if the deportment etc. arising from neither defiled nor wholesome minds are of an indeterminate nature. The rest, according to the situation, are either wholesome or unwholesome. Indeterminate by present offering refers to, for example, someone single-mindedly taking refuge in and following a certain heavenly host, abstaining from the intention to kill and evil views, and establishing shrines and engaging in offering activities, causing countless beings in such places to neither increase merit nor increase demerit. Indeterminate by benefit refers to, for example...
有一于自僕使妻子等所。以非穢非凈心而行惠施。受用無記者。謂如有一以無簡擇無染污心受用資具。無簡擇心者為別善性。無染污心者為別不善性。引攝無記者。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。對治無記者。謂如有一為治疾病得安樂故。以簡擇心好服醫藥。寂靜無記者。謂色無色界諸煩惱等。由奢摩他所藏伏故。等流無記者。謂變化心俱生品。是證等流故名等流無記。變化心相應共有等法名俱生品。此心心法謂嬉戲故發起變化是無記性。若為利益安樂有情。當知是善。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。有所示現者。謂佛菩薩由所化有情力故。示現種種善不善等。示現不善者。謂化作賊等示現斷其首足等事。怖余有情令調伏故。
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。未離欲言顯猶未離少分欲界欲。是未證得三摩地義。若異此者非至定法。亦應是欲界系。所以者何。由彼已得三摩地故。愛樂斷滅。以所治粗重少分斷故。亦得說有一分離欲。外諸色等是未離欲。業增上力所生故。亦名欲界系。經言。一切有情共有
【現代漢語翻譯】 現代漢語譯本 有一種情況是關於對待自己的僕人、使者、妻子等等。以非污穢也非清凈的心去行佈施。受用無記法的情況是，比如有人以不加選擇、沒有染污的心去受用資具。『無簡擇心』是指區別善的性質，『無染污心』是指區別不善的性質。引攝無記是指，比如有人因為在工巧方面串習的緣故，在未來世再次引攝這樣的身相。因為這個身體的緣故，學習工巧方面的事情能夠快速究竟。對治無記是指，比如有人爲了治療疾病得到安樂的緣故，以簡擇的心好好地服用醫藥。寂靜無記是指色無**以及各種煩惱等等，因為奢摩他的藏伏的緣故。等流無記是指變化心俱生的品類。因為是證得等流的緣故，所以叫做等流無記。變化心相應的共有等法叫做俱生品。這種心和心法，是爲了嬉戲的緣故而發起變化，是無記的性質。如果爲了利益安樂有情，應當知道這是善的。 又有示現善、不善、無記法的情況。這又是什麼呢？是指佛和得到第一究竟的菩薩摩訶薩（Mahāsattva，大菩薩），爲了饒益各種有情的緣故而有所示現。應當知道這其中沒有一種法是真實可以得到的。『有所示現』是指佛菩薩因為所化有情的力量的緣故，示現種種善、不善等等。示現不善是指，比如化作賊等等，示現砍斷他們的頭和腳等等事情，爲了恐嚇其他有情，使他們調伏的緣故。 什麼是欲界系？哪些是欲界系？爲了什麼意義要觀察欲界系呢？是指沒有離開慾望的人所擁有的善、不善、無記法，是欲界系的意義。『未離欲』這句話顯示了仍然沒有離開少分的欲界慾望，是沒有證得三摩地（Samādhi，禪定）的意義。如果不是這樣，就不是達到禪定的法，也應該是欲界系。為什麼呢？因為他們已經得到三摩地的緣故，愛樂斷滅，因為所對治的粗重少分斷除的緣故，也可以說有一分離開了慾望。外面的各種色等等，是因為沒有離開慾望的業增上力的緣故所生，也叫做欲界系。經書上說，一切有情共有。
【English Translation】 English version There is a case concerning one's own servants, messengers, wives, and so on, where one practices generosity with a mind that is neither defiled nor pure. The case of experiencing indeterminate (avyākrta) phenomena is like this: for example, someone enjoys resources without discrimination and without defilement. 'Without discrimination' refers to distinguishing good qualities, and 'without defilement' refers to distinguishing bad qualities. 'Attracting indeterminate' refers to, for example, someone who, due to familiarity with craftsmanship, attracts such a form in future lives. Because of this body, learning craftsmanship becomes quick and complete. 'Counteracting indeterminate' refers to, for example, someone who, in order to cure illness and gain happiness, carefully takes medicine with a discerning mind. 'Tranquil indeterminate' refers to form without ** and various afflictions, etc., because they are concealed by Śamatha (奢摩他，calm abiding). 'Flowing indeterminate' refers to the category of co-emergent phenomena with the transformation mind. Because it is the attainment of flowing, it is called flowing indeterminate. The shared phenomena corresponding to the transformation mind are called co-emergent phenomena. This mind and mental phenomena, because they initiate transformations for the sake of play, are of an indeterminate nature. If it is for the benefit and happiness of sentient beings, it should be known as good. There are also cases of showing good, bad, and indeterminate phenomena. What are these? They refer to the Buddha and the Bodhisattva-Mahāsattva (菩薩摩訶薩，great Bodhisattva) who has attained the first ultimate, who show various things for the sake of benefiting various sentient beings. It should be known that there is not a single phenomenon among these that can be truly obtained. 'Showing various things' refers to the Buddha and Bodhisattvas showing various good, bad, etc., due to the power of the sentient beings they are transforming. Showing bad refers to, for example, transforming into thieves, showing the cutting off of their heads and feet, etc., in order to frighten other sentient beings and make them tame. What is the realm of desire (Kāmadhātu) affiliation? What are the realm of desire affiliations? For what purpose should we observe the realm of desire affiliations? It refers to the good, bad, and indeterminate phenomena possessed by those who have not left desire, which is the meaning of the realm of desire affiliation. The phrase 'not left desire' shows that one has not yet left a small portion of the desires of the realm of desire, which is the meaning of not attaining Samādhi (三摩地，concentration). If it were otherwise, it would not be the Dharma of attaining concentration, and it should also be a realm of desire affiliation. Why? Because they have already attained Samādhi, they love cessation, and because the coarse and heavy that is being counteracted is partially eliminated, it can also be said that there is a partial separation from desire. The various external forms, etc., are born from the increasing power of karma of not leaving desire, and are also called realm of desire affiliations. The scriptures say that all sentient beings share.
業增上力所生者。為顯生色無色界者亦有未離欲。業種隨逐故。四界二處全。及余蘊界處一分。是欲界系。四界者。謂香味鼻舌識界。二處者。謂香味處。餘一分者。謂除色無色界系及無漏法。為舍執著欲增上我故。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。一分者。謂除欲無色界系及無漏法。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。三界者。謂意界法界意識界。二處者。謂意處法處。四蘊者。謂受等。亦有三摩地所生色。少故不說。一分者。謂除欲色界系及無漏法。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。一分具分離欲者。謂或依地離欲說。若於此地乃至能斷八品煩惱。是一分離欲。若已斷第九品。是具分離欲。或依薩迦耶離欲說。若有學位是一分離欲。若無學位是具分離欲。通達離欲者。謂由見道離欲。損伏離欲者。謂由世間道離欲。永害離欲者。
【現代漢語翻譯】 現代漢語譯本： 由業增上力所產生的。爲了顯示有生之色而沒有（煩惱）者，也有尚未脫離慾望的，因為業的種子跟隨。四界（鼻界、舌界、香界、味界）和二處（香處、味處）全部，以及其餘蘊、界、處的一部分，都屬於欲界所繫縛。四界指的是香味鼻舌識界。二處指的是香味處。其餘一部分指的是除去色無（煩惱）所繫縛以及無漏法。爲了捨棄執著于欲增上的『我』，所以要觀察欲界所繫縛。
什麼是（煩惱）所繫縛？有多少是（煩惱）所繫縛？爲了什麼意義要觀察（煩惱）所繫縛呢？指的是已經脫離欲界的慾望，但尚未脫離（色界）的慾望的人，所有善和無記法，就是（煩惱）所繫縛的意義。除去前面所說的四界二處，其餘蘊、界、處的一部分是（煩惱）所繫縛。一部分指的是除去欲無（煩惱）所繫縛以及無漏法。爲了捨棄執著于脫離欲界慾望的『我』，所以要觀察（煩惱）所繫縛。
什麼是無（煩惱）所繫縛？有多少是無（煩惱）所繫縛？爲了什麼意義要觀察無（煩惱）所繫縛呢？指的是已經脫離（色界）的慾望，但尚未脫離無（無色界）的慾望的人，所有善和無記法，就是無（煩惱）所繫縛的意義。三界（意界、法界、意識界）和二處（意處、法處），以及四蘊（受、想、行、識）的一部分，是無（煩惱）所繫縛。三界指的是意界、法界、意識界。二處指的是意處、法處。四蘊指的是受等。也有三摩地所產生的色，因為很少所以不說。一部分指的是除去欲（煩惱）所繫縛以及無漏法。爲了捨棄執著于脫離（色界）慾望的『我』，所以要觀察無（煩惱）所繫縛。
再次，有一種是一分離欲，有的是具分離欲，有的是通達離欲，有的是損伏離欲，有的是永害離欲。一部分和具分離欲指的是，或者依據地（禪定）來談論離欲。如果在此地（禪定）乃至能夠斷除八品煩惱，就是一分離欲。如果已經斷除第九品，就是具分離欲。或者依據薩迦耶（有身見）來談論離欲。如果有學位（還在學習的聖者）就是一分離欲。如果無學位（已經完成學習的聖者）就是具分離欲。通達離欲指的是，通過見道來離欲。損伏離欲指的是，通過世間道來離欲。永害離欲指的是，
【English Translation】 English version: That which is produced by the power of karma. To manifest visible form without ** (afflictions), there are also those who have not yet detached from desire, because the seeds of karma follow. The four realms (nose realm, tongue realm, smell realm, taste realm) and two locations (smell location, taste location) entirely, and a portion of the remaining aggregates, realms, and locations, are bound by the desire realm. The four realms refer to the realms of smell, taste, nose, tongue, and consciousness. The two locations refer to the locations of smell and taste. The remaining portion refers to that which is apart from the formless ** (afflictions) and unconditioned dharmas. In order to abandon attachment to the 'self' that is increased by desire, one observes that which is bound by the desire realm.
What is bound by ** (afflictions)? How much is bound by ** (afflictions)? For what purpose does one observe that which is bound by ** (afflictions)? It refers to those who have detached from the desires of the desire realm but have not yet detached from the desires of the ** (form realm), all wholesome and neutral dharmas are the meaning of being bound by ** (afflictions). Apart from the four realms and two locations mentioned earlier, a portion of the remaining aggregates, realms, and locations is bound by ** (afflictions). The portion refers to that which is apart from the desireless ** (afflictions) and unconditioned dharmas. In order to abandon attachment to the 'self' that has detached from the desires of the desire realm, one observes that which is bound by ** (afflictions).
What is bound by formless ** (afflictions)? How much is bound by formless ** (afflictions)? For what purpose does one observe that which is bound by formless ** (afflictions)? It refers to those who have detached from the desires of the ** (form realm) but have not yet detached from the desires of the formless ** (formless realm), all wholesome and neutral dharmas are the meaning of being bound by formless ** (afflictions). The three realms (mind realm, dharma realm, consciousness realm) and two locations (mind location, dharma location), and a portion of the four aggregates (feeling, perception, volition, consciousness), are bound by formless ** (afflictions). The three realms refer to the mind realm, dharma realm, and consciousness realm. The two locations refer to the mind location and dharma location. The four aggregates refer to feeling, etc. There is also form produced by samadhi, but it is not mentioned because it is rare. The portion refers to that which is apart from the desire and ** (afflictions) and unconditioned dharmas. In order to abandon attachment to the 'self' that has detached from the desires of the ** (form realm), one observes that which is bound by formless ** (afflictions).
Furthermore, there is partial detachment from desire, complete detachment from desire, thorough understanding of detachment from desire, subdued detachment from desire, and permanently destroyed detachment from desire. Partial and complete detachment from desire refer to, or are discussed based on the ground (dhyana). If, on this ground (dhyana), one is able to sever up to the eighth category of afflictions, it is partial detachment from desire. If one has already severed the ninth category, it is complete detachment from desire. Or, detachment from desire is discussed based on Satkayadrishti (view of self-existence). If one is a learner (a saint still in training), it is partial detachment from desire. If one is a non-learner (a saint who has completed training), it is complete detachment from desire. Thorough understanding of detachment from desire refers to detachment from desire through the path of seeing. Subdued detachment from desire refers to detachment from desire through the mundane path. Permanently destroyed detachment from desire refers to,
謂由出世間道離欲。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。如是十種離欲當知。是違背義不必斷義。由自性故離欲名自性離欲。乃至由永斷故離欲名永斷離欲。如是諸句義分別種類應知。自性離欲者。謂于苦受及順苦受處法生厭背性。損害離欲者。謂習欲者暢熱惱已生厭背性。任持離欲者。謂飽食已於諸美膳生厭背性。增上離欲者。謂得勝處已於下劣處生厭背性。猶如世間已得城主等勝位已。于村主等下劣位生厭背心。愚癡離欲者。謂諸愚夫于涅槃界生厭背性。以不了達寂靜性故。及堅實著薩迦耶故。對治離欲者。謂由世出世道斷諸煩惱。遍知離欲者。謂已得見道者於三界法生厭背性。由遍了知行苦性已。厭背一切有漏事故。永斷離欲者。謂永斷地地諸煩惱已生厭背性。有上離欲者。謂諸世間聲聞獨覺所有離欲。無上離欲者。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。從積集資糧位已去名求解脫者。當知求證解脫分位。名積集資糧位。十界四處諸蘊一分是有學。十界者。謂七識色聲法界。四處者。謂色聲意法處。為舍執著求解脫我故。觀察有學。
【現代漢語翻譯】 現代漢語譯本： 所謂通過出世間道來離欲，又有十種離欲。分別是：自性離欲（指事物本性上的離欲），損害離欲（指因受到損害而產生的離欲），任持離欲（指保持某種狀態而產生的離欲），增上離欲（指因提升而產生的離欲），愚癡離欲（指因愚昧無知而產生的離欲），對治離欲（指通過對治煩惱而產生的離欲），遍知離欲（指通過全面瞭解而產生的離欲），永斷離欲（指通過永遠斷除而產生的離欲），有上離欲（指有侷限的離欲），無上離欲（指無上的離欲）。應當瞭解，這十種離欲，是違背和不必斷除的含義。由於事物本性而離欲，稱為自性離欲，乃至由於永遠斷除而離欲，稱為永斷離欲。應當瞭解這些語句的含義、分別和種類。 自性離欲，是指對於苦受以及順應苦受的處法，產生厭惡背離的本性。損害離欲，是指貪習慾望的人，在享受慾望帶來的熱惱之後，產生厭惡背離的本性。任持離欲，是指飽食之後，對於各種美味佳餚產生厭惡背離的本性。增上離欲，是指獲得殊勝的地位之後，對於低劣的地位產生厭惡背離的本性，就像世間已經獲得城主等殊勝地位的人，對於村主等低劣地位產生厭惡背離的心。愚癡離欲，是指那些愚昧無知的人，對於涅槃境界產生厭惡背離的本性，因為他們不瞭解涅槃的寂靜本性，並且執著于薩迦耶（身見）。對治離欲，是指通過世間和出世間的道，斷除各種煩惱。遍知離欲，是指已經證得見道的人，對於三界之法產生厭惡背離的本性，因為他們已經全面瞭解了行苦的性質，所以厭惡背離一切有漏的事物。永斷離欲，是指永遠斷除各個層次的煩惱之後，產生厭惡背離的本性。有上離欲，是指世間的聲聞和獨覺所具有的離欲。無上離欲，是指佛和菩薩所具有的離欲，爲了利益和安樂一切有情眾生。 什麼是有學？有多少種有學？爲了什麼意義而觀察有學？所謂求解脫的人所具有的善法，就是有學的意義。從積集資糧位開始，就稱為求解脫的人。應當瞭解，求證解脫的分位，稱為積集資糧位。十界（七識界、色界、聲界、法界）和四處（色處、聲處、意處、法處）以及諸蘊的一部分，是有學。爲了捨棄執著，求解脫我，所以要觀察有學。
【English Translation】 English version: It is said that離欲 (lí yù, detachment from desires) arises from the path of transcending the world. There are also ten types of 離欲 (lí yù, detachment from desires): 自性離欲 (zì xìng lí yù, detachment by nature), 損害離欲 (sǔn hài lí yù, detachment by harm), 任持離欲 (rèn chí lí yù, detachment by maintenance), 增上離欲 (zēng shàng lí yù, detachment by enhancement), 愚癡離欲 (yú chī lí yù, detachment by ignorance), 對治離欲 (duì zhì lí yù, detachment by counteraction), 遍知離欲 (biàn zhī lí yù, detachment by comprehensive knowledge), 永斷離欲 (yǒng duàn lí yù, detachment by permanent severance), 有上離欲 (yǒu shàng lí yù, detachment with limitations), and 無上離欲 (wú shàng lí yù, detachment without limitations). These ten types of 離欲 (lí yù, detachment from desires) should be understood as meanings of opposition and non-necessity of severance. 離欲 (lí yù, detachment from desires) due to nature is called 自性離欲 (zì xìng lí yù, detachment by nature), and so on, 離欲 (lí yù, detachment from desires) due to permanent severance is called 永斷離欲 (yǒng duàn lí yù, detachment by permanent severance). The meanings, distinctions, and categories of these phrases should be understood. 自性離欲 (zì xìng lí yù, detachment by nature) refers to the inherent aversion to suffering and the dharmas that accord with suffering. 損害離欲 (sǔn hài lí yù, detachment by harm) refers to the aversion that arises in those who indulge in desires after experiencing the heat and vexation they cause. 任持離欲 (rèn chí lí yù, detachment by maintenance) refers to the aversion to fine foods that arises after being satiated. 增上離欲 (zēng shàng lí yù, detachment by enhancement) refers to the aversion to inferior states that arises after attaining superior states, just as in the world, one who has attained a superior position such as a city lord develops aversion to inferior positions such as a village head. 愚癡離欲 (yú chī lí yù, detachment by ignorance) refers to the aversion to the realm of Nirvana that arises in ignorant people because they do not understand its peaceful nature and are firmly attached to薩迦耶 (Sākayadrishti, the view of self in the aggregates). 對治離欲 (duì zhì lí yù, detachment by counteraction) refers to the severance of afflictions through worldly and transmundane paths. 遍知離欲 (biàn zhī lí yù, detachment by comprehensive knowledge) refers to the aversion to the dharmas of the three realms that arises in those who have attained the path of seeing, because they have comprehensively understood the nature of suffering in conditioned existence and therefore abhor all defiled phenomena. 永斷離欲 (yǒng duàn lí yù, detachment by permanent severance) refers to the aversion that arises after permanently severing afflictions at each stage. 有上離欲 (yǒu shàng lí yù, detachment with limitations) refers to the detachment possessed by worldly Śrāvakas and Pratyekabuddhas. 無上離欲 (wú shàng lí yù, detachment without limitations) refers to the detachment possessed by Buddhas and Bodhisattvas for the sake of benefiting and bringing happiness to all sentient beings. What is a 有學 (yǒu xué, one who is still learning)? How many types of 有學 (yǒu xué, one who is still learning) are there? For what purpose is 有學 (yǒu xué, one who is still learning) observed? The virtuous dharmas possessed by those who seek liberation are the meaning of 有學 (yǒu xué, one who is still learning). From the stage of accumulating merit and resources onwards, one is called a seeker of liberation. It should be understood that the stage of seeking to realize liberation is called the stage of accumulating merit and resources. The 十界 (shí jiè, ten realms) (seven consciousness realms, the realm of form, the realm of sound, and the realm of dharma), the 四處 (sì chù, four places) (the place of form, the place of sound, the place of mind, and the place of dharma), and a portion of the aggregates are 有學 (yǒu xué, one who is still learning). To abandon attachment and seek liberation from the self, 有學 (yǒu xué, one who is still learning) is observed.
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。以阿羅漢等於增上戒心慧學處已得究竟故名無學。十界四處諸蘊一分是無學。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。是非學非無學義諸異生者。謂除求解脫者。以彼于諸學處求修學故。即名有學。有學染污無記者。如其所應不善及有覆無記是染污。無覆無記是無記。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。及見等所發身語意業。並一切惡趣等蘊界處。是見所斷義。此中分別所起染污見疑者。謂聞不正法等為先。所起五見等。分別所起言為簡。俱生薩迦耶見及邊執見。問何相邊執見。是俱生耶。答謂斷見已學現觀者起如是怖。今者我我為何所在。見處者。謂諸見相應共有法。及彼種子。疑處亦爾。于見等所起邪行煩惱隨煩惱者。謂依見等門及緣見等。所起貪等一切一分。是見所斷。一分者。除修所斷及無漏故。為舍
【現代漢語翻譯】 現代漢語譯本：
什麼叫做無學？有多少是無學？爲了什麼意義而觀察無學呢？ 所謂對於各種學處已經達到究竟的人所擁有的善法，這就是無學的意義。因為阿羅漢等等對於增上戒、增上心、增上慧的學處已經達到究竟，所以叫做無學。十界、四處、諸蘊的一部分是無學。爲了捨棄執著，已經脫離我見，所以觀察無學。
什麼叫做非學非無學？有多少是非學非無學？爲了什麼意義而觀察非學非無學呢？ 所謂各種凡夫（異生）所擁有的善、不善、無記法，以及各種有學者染污的無記法，各種無學者的無記法以及無為法，這就是非學非無學的意義。各種凡夫（異生）是指除了求解脫的人以外的眾生，因為他們對於各種學處尋求修學，所以就叫做有學。有學染污的無記是指，根據情況，不善以及有覆無記就是染污，無覆無記就是無記。八界、八處全部以及其餘蘊、界、處的一部分，就是非學非無學。爲了捨棄執著，不解脫我見，所以觀察非學非無學。
什麼叫做見所斷？有多少是見所斷？爲了什麼意義而觀察見所斷呢？ 所謂分別產生的染污的見解和疑惑，見處和疑處，以及對於見解等等所產生的邪行、煩惱、隨煩惱，以及見解等等所引發的身語意業，以及一切惡趣等等的蘊、界、處，這就是見所斷的意義。這裡面分別產生的染污的見解和疑惑，是指以聽聞不正法等等為先決條件所產生的五見等等。說「分別所起」是爲了簡別俱生的薩迦耶見（Sakkāya-diṭṭhi，身見）和邊執見（antagāhika-diṭṭhi，常見或斷見）。問：什麼樣的邊執見是俱生的呢？答：是指斷見，已經學習現觀的人產生這樣的恐懼：現在我的「我」在哪裡呢？見處是指各種見解相應的共有法，以及它們的種子。疑處也是這樣。對於見解等等所產生的邪行、煩惱、隨煩惱，是指依靠見解等等的門徑以及緣于見解等等所產生的貪等等的一切（煩惱）的一部分，是見所斷。一部分是指除了修所斷以及無漏的（煩惱）以外的。爲了捨棄……
【English Translation】 English version:
What is meant by 'no-more-learning' (無學, Wúxué)? How many things are 'no-more-learning'? For what purpose is 'no-more-learning' observed? It refers to the wholesome dharmas possessed by those who have attained the ultimate in all trainings. The meaning of 'no-more-learning' is that Arhats (阿羅漢) and others have attained the ultimate in the trainings of higher morality (增上戒, zēngshàng jiè), higher mind (增上心, zēngshàng xīn), and higher wisdom (增上慧, zēngshàng huì), hence they are called 'no-more-learning'. Ten realms (界, jiè), four bases (處, chù), and a portion of the aggregates (蘊, yùn) are 'no-more-learning'. 'No-more-learning' is observed to abandon attachment and to be liberated from the notion of 'self'.
What is meant by 'neither-learning-nor-no-more-learning'? How many things are 'neither-learning-nor-no-more-learning'? For what purpose is 'neither-learning-nor-no-more-learning' observed? It refers to the wholesome, unwholesome, and neutral dharmas possessed by ordinary beings (異生, yìshēng), the defiled neutral dharmas of those who are still learning, the neutral dharmas of those who are no-more-learning, and unconditioned dharmas (無為法, wúwéi fǎ). This is the meaning of 'neither-learning-nor-no-more-learning'. 'Ordinary beings' refers to beings other than those seeking liberation, because they seek and practice the trainings, hence they are called 'learners' (有學, yǒuxué). The defiled neutral of learners refers to, as appropriate, unwholesome and obscured neutral dharmas being defiled, and unobscured neutral dharmas being neutral. Eighteen realms (界, jiè), eight bases (處, chù) in their entirety, and a portion of the remaining aggregates (蘊, yùn), realms (界, jiè), and bases (處, chù) are 'neither-learning-nor-no-more-learning'. 'Neither-learning-nor-no-more-learning' is observed to abandon attachment and to not be liberated from the notion of 'self'.
What is meant by 'abandoned by seeing' (見所斷, jiàn suǒ duàn)? How many things are 'abandoned by seeing'? For what purpose is 'abandoned by seeing' observed? It refers to the defiled views and doubts that arise from discrimination, the locations of views and doubts, the wrong conduct, afflictions (煩惱, fánnǎo), and secondary afflictions (隨煩惱, suí fánnǎo) that arise from views and so on, the actions of body, speech, and mind that are caused by views and so on, and all the aggregates (蘊, yùn), realms (界, jiè), and bases (處, chù) of all evil destinies and so on. This is the meaning of 'abandoned by seeing'. Here, the defiled views and doubts that arise from discrimination refer to the five views (五見, wǔ jiàn) and so on that arise from hearing incorrect teachings and so on as a prerequisite. The phrase 'arising from discrimination' is to distinguish from the co-arisen Sakkāya-diṭṭhi (薩迦耶見, 身見, self-view) and antagāhika-diṭṭhi (邊執見, 常見或斷見, extreme view). Question: What kind of extreme view is co-arisen? Answer: It refers to the annihilation view (斷見, duànjiàn). Those who have learned direct perception (現觀, xiànguān) and have such fear arise: 'Now, where is my "self"?' The locations of views refer to the common dharmas corresponding to various views and their seeds. The locations of doubts are also like this. The wrong conduct, afflictions (煩惱, fánnǎo), and secondary afflictions (隨煩惱, suí fánnǎo) that arise from views and so on refer to a portion of all greed and so on that arise relying on the gateways of views and so on and conditioned by views and so on, which are 'abandoned by seeing'. 'A portion' refers to those other than what is abandoned by cultivation (修所斷, xiū suǒ duàn) and unconditioned (無漏, wúlòu). To abandon...
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。見所斷相違者。謂除分別所起染污見等。余有漏法。有漏法言亦攝隨順抉擇分善。粗重所隨故。一切一分是修所斷。一分者。除見所斷及無漏法。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。謂諸無漏法除抉擇分善。是非所斷。無漏法者。謂出世聖道及后所得並無為法。十界四處諸蘊一分。是非所斷。問何等色聲是非所斷。答無學身中善身語業自性。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。
相者。謂無作緣生故。無常緣生故。勢用緣生故。是緣生相。由此相故薄伽梵說。此有故彼有。此生故彼生。謂無明緣行乃至廣說。此有故彼有者。顯無作緣生義。唯由有緣故果法得有。非緣有實作用能生果法。此生故彼生者。顯無常緣生義。非無生法為因故。少所生法而得成立。無明緣行等者。顯勢用緣生義。雖復諸法無作無常。然不隨一法為緣故一切果生。所以者
【現代漢語翻譯】 現代漢語譯本 因為執著于『我』的圓滿，所以要觀察所應斷除之法。
什麼是修所斷（bhāvanāpahātavya）？有多少是修所斷？爲了什麼目的要觀察修所斷？ 意思是說，在獲得見道（darśanamārga）之後，與見所斷（darśanapahātavya）相違背的各種有漏法（sāsrava-dharma）就是修所斷的含義。與見所斷相違背，指的是除了分別產生的染污見等之外，其餘的有漏法。『有漏法』也包括隨順抉擇分（nirvedhabhāgīya）的善法，因為它們被粗重（dausthulya）所隨逐。一切有漏法的一部分是修所斷。一部分指的是，除了見所斷和無漏法（anāsrava-dharma）之外的法。爲了捨棄對『我』的執著，修習圓滿的『我』，所以要觀察修所斷。
什麼是非所斷（aprahātavya）？有多少是非所斷？爲了什麼目的要觀察非所斷？ 意思是說，各種無漏法，除了抉擇分善之外，都是非所斷。無漏法指的是，出世聖道（lokottara-ārya-mārga）以及后得智（pṛṣṭhalabdha-jñāna）和無為法（asaṃskṛta-dharma）。十界（daśa-dhātu）、四處（catvāra-āyatana）、諸蘊（skandha）的一部分，是非所斷。問：什麼色（rūpa）、聲（śabda）是非所斷？答：無學（aśaikṣa）身中的善身語業（kāya-vāc-karma）的自性，是非所斷。爲了捨棄對『我』的執著，成就圓滿的『我』，所以要觀察非所斷。
什麼是緣生（pratītyasamutpāda）？有多少是緣生？爲了什麼目的要觀察緣生？ 意思是說，從相（lakṣaṇa）的角度，從分別支（aṅga）的角度，從簡略地攝取支的角度，從建立支緣（pratyaya）的角度，從建立支業（karma）的角度，從支雜染（saṃkleśa）攝取的角度，從意義的角度，從甚深（gambhīra）的角度，從差別（viśeṣa）的角度，從順逆（anuloma-pratiloma）的角度，這就是緣生的含義。
相，指的是無作（akaraṇa）是緣生，無常（anitya）是緣生，勢用（samarthya）是緣生，這就是緣生的相。因為這些相，薄伽梵（Bhagavān，世尊）說：『此有故彼有，此生故彼生。』也就是無明緣行（avidyāpratyayāḥ saṃskārāḥ），乃至廣說。『此有故彼有』，顯示了無作緣生的意義。僅僅因為有緣，果法才能存在，而不是緣有實際的作用能夠產生果法。『此生故彼生』，顯示了無常緣生的意義。沒有不生之法作為因，所以少有所生之法能夠成立。無明緣行等，顯示了勢用緣生的意義。即使諸法無作無常，但不是隨便一種法作為緣，一切果就能產生。為什麼呢？
【English Translation】 English version Because of clinging to the perfection of 'I', one observes what should be abandoned.
What is 'bhāvanāpahātavya' (abandoned by cultivation)? How much is 'bhāvanāpahātavya'? For what purpose does one observe 'bhāvanāpahātavya'? It means that after attaining the 'darśanamārga' (path of seeing), the various 'sāsrava-dharma' (defiled dharmas) that are contrary to 'darśanapahātavya' (abandoned by seeing) are the meaning of 'bhāvanāpahātavya'. Contrary to 'darśanapahātavya' refers to the remaining 'sāsrava-dharma' apart from the defiled views etc. that arise from discrimination. The term 'sāsrava-dharma' also includes the virtuous dharmas of 'nirvedhabhāgīya' (aspects leading to penetration), because they are accompanied by 'dausthulya' (coarseness). A portion of all 'sāsrava-dharma' is 'bhāvanāpahātavya'. A portion refers to dharmas other than 'darśanapahātavya' and 'anāsrava-dharma' (undefiled dharmas). In order to abandon clinging to 'I' and cultivate the perfection of 'I', one observes 'bhāvanāpahātavya'.
What is 'aprahātavya' (not to be abandoned)? How much is 'aprahātavya'? For what purpose does one observe 'aprahātavya'? It means that various 'anāsrava-dharma', except for the virtuous aspects of 'nirvedhabhāgīya', are 'aprahātavya'. 'Anāsrava-dharma' refers to the 'lokottara-ārya-mārga' (supramundane noble path) and 'pṛṣṭhalabdha-jñāna' (knowledge attained after liberation) and 'asaṃskṛta-dharma' (unconditioned dharmas). A portion of the 'daśa-dhātu' (ten realms), 'catvāra-āyatana' (four abodes), and 'skandha' (aggregates) are 'aprahātavya'. Question: What 'rūpa' (form) and 'śabda' (sound) are 'aprahātavya'? Answer: The nature of virtuous 'kāya-vāc-karma' (body and speech actions) in the body of an 'aśaikṣa' (one beyond learning) is 'aprahātavya'. In order to abandon clinging to 'I' and accomplish the perfection of 'I', one observes 'aprahātavya'.
What is 'pratītyasamutpāda' (dependent origination)? How much is 'pratītyasamutpāda'? For what purpose does one observe 'pratītyasamutpāda'? It means that from the perspective of 'lakṣaṇa' (characteristics), from the perspective of distinguishing 'aṅga' (limbs), from the perspective of briefly summarizing the limbs, from the perspective of establishing the 'pratyaya' (conditions) of the limbs, from the perspective of establishing the 'karma' (actions) of the limbs, from the perspective of the 'saṃkleśa' (defilements) of the limbs, from the perspective of meaning, from the perspective of 'gambhīra' (depth), from the perspective of 'viśeṣa' (distinction), from the perspective of 'anuloma-pratiloma' (forward and reverse order), this is the meaning of 'pratītyasamutpāda'.
'Lakṣaṇa' refers to 'akaraṇa' (non-doing) as dependent origination, 'anitya' (impermanence) as dependent origination, 'samarthya' (potency) as dependent origination, this is the characteristic of dependent origination. Because of these characteristics, 'Bhagavān' (the Blessed One) said: 'This being, that becomes; this arising, that arises.' That is, 'avidyāpratyayāḥ saṃskārāḥ' (conditioned by ignorance, volitional formations), and so on extensively. 'This being, that becomes' shows the meaning of non-doing dependent origination. Only because there is a condition, the resultant dharma can exist, but it is not that the condition has the actual function of producing the resultant dharma. 'This arising, that arises' shows the meaning of impermanent dependent origination. There is no unarisen dharma as a cause, so that a small amount of arisen dharma can be established. 'Avidyāpratyayāḥ saṃskārāḥ' etc. shows the meaning of potent dependent origination. Even though dharmas are non-doing and impermanent, it is not that just any dharma as a condition can cause all results to arise. Why is that?
何。以諸法功能差別故。如從無明力故諸行得生。乃至生力故得有老死。分別支者。謂分別緣生為十二分。由十二支緣起差別故。何等十二。謂無明行識名色六處觸受愛取有生及老死。
略攝支者。謂前所分別無明等十二支。今復略攝為四。謂能引支所引支能生支所生支。唯由如是四種支故。略攝一切因果生起法盡。謂于因時有能引所引。于果時有能生所生。能引支者。謂無明行識。為起未來生故。于諸諦境無智為先。造諸行業熏習在心故。所引支者。謂名色六處觸受。由心習氣力能令當來名色等前後相依次第生起種子得增長故。能生支者。謂愛取有。由未永斷欲等愛力。于欲等中愛樂。妙行惡行差別為先發起貪慾。以有有取識故。于命終位將與異熟隨順貪慾。隨一業習氣現前有故。所生支者。謂生老死。由如是業差別習氣現前有故。隨於一趣一生等差別眾同分中。如先所引名色等異熟生起故。生老死言為顯依三有為相故。所以老死合立一支者。為顯離老得有死故。非於胎生身中離名色等得有六處等法。是故於彼各別立支。
建立支緣者。謂習氣故引發故思惟故俱有故。建立支緣隨其所應。依四緣相建立支緣。且如無明望行。前生習氣故。得為因緣。由彼熏習相續所生諸業能造後有故。當於爾時現行無明
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為諸法的功能有差別。例如，由於無明（對事物真相的迷惑）的力量，諸行（各種行為）得以產生，乃至由於生的力量，才會有衰老和死亡。分別支，是指將緣起（事物產生的相互依存關係）詳細地分為十二個部分。由於這十二個支的緣起差別，所以有十二支。什麼是十二支呢？它們是：無明、行、識、名色（精神和物質）、六處（感覺器官）、觸（感覺）、受（感受）、愛（貪愛）、取（執取）、有（存在）、生（出生）以及老死（衰老和死亡）。 略攝支，是指將前面所分別的無明等十二支，現在概括地歸納為四個部分，即能引支、所引支、能生支、所生支。僅僅通過這四種支，就能概括一切因果生起法的終結。也就是說，在因的時候有能引和所引，在果的時候有能生和所生。能引支，包括無明、行、識。爲了引發未來的生命，以對真理的無知為先導，造作各種行業，熏習在心中。所引支，包括名色、六處、觸、受。由於心習氣的力量，能夠使未來的名色等前後相依，次第生起，種子的增長。能生支，包括愛、取、有。由於沒有永遠斷除對慾望等的貪愛，在慾望等之中產生愛樂，以善行和惡行的差別為先導，發起貪慾。因為有有取識，所以在臨終時，將要給予異熟果報，順應貪慾，隨一種業的習氣顯現。所生支，包括生、老、死。由於這樣的業差別習氣顯現，隨著在某一趣（生命形式）一生等差別眾同分中，如先前所引發的名色等異熟果報生起。說生老死是爲了顯示依靠三有（欲有、色有、無色有）的現象。所以將老死合立為一支，是爲了顯示離開衰老才會有死亡。不是在胎生身中離開名色等，就能有六處等法。因此，在那裡分別設立支。 建立支緣，是指由於習氣、引發、思惟、俱有等原因，建立支緣，隨其所應。依據四種緣相建立支緣。例如，無明對於行來說，是前生的習氣，因此可以作為因緣。由於無明熏習相續所產生的各種業，能夠造作後有（未來的存在），所以在那個時候，現行無明。
【English Translation】 English version: Why is that? It is because the functions of all dharmas (phenomena) are different. For example, due to the power of ignorance (Avidya) [lack of knowledge of the true nature of things], actions (Samskara) [volitional actions] arise, and even due to the power of birth (Jati), there is old age and death (Jara-marana). Differentiating the limbs (Anga) [factors], it means dividing dependent origination (Pratityasamutpada) [the principle of interdependence] into twelve parts. Because of the differences in the origination of these twelve limbs, there are twelve limbs. What are the twelve? They are: ignorance (Avidya), actions (Samskara), consciousness (Vijnana), name and form (Namarupa) [mind and body], six sense bases (Shadayatana), contact (Sparsha), feeling (Vedana), craving (Trishna), grasping (Upadana), becoming (Bhava), birth (Jati), and old age and death (Jara-marana). Condensing the limbs, it means that the previously differentiated twelve limbs, such as ignorance, are now broadly summarized into four parts: the limbs that lead (Pranetri-anga), the limbs that are led (Niryata-anga), the limbs that generate (Janaka-anga), and the limbs that are generated (Janya-anga). It is only through these four types of limbs that the cessation of all arising and ceasing of cause and effect is summarized. That is to say, at the time of cause, there are the limbs that lead and the limbs that are led; at the time of effect, there are the limbs that generate and the limbs that are generated. The limbs that lead include ignorance (Avidya), actions (Samskara), and consciousness (Vijnana). In order to initiate future life, ignorance of the truth is the precursor, creating various karmic activities that are imprinted in the mind. The limbs that are led include name and form (Namarupa), the six sense bases (Shadayatana), contact (Sparsha), and feeling (Vedana). Due to the power of the habitual tendencies of the mind, they can cause future name and form, etc., to arise sequentially, one after another, and the seeds to grow. The limbs that generate include craving (Trishna), grasping (Upadana), and becoming (Bhava). Because the craving for desires, etc., has not been permanently severed, there is delight in desires, etc., with the distinction between virtuous and non-virtuous actions as the precursor, arousing greed. Because there is the consciousness of grasping existence, at the moment of death, it will give rise to a different maturation, in accordance with craving, with one of the habitual tendencies of karma manifesting. The limbs that are generated include birth (Jati), old age, and death (Jara-marana). Because such habitual tendencies of karmic differences manifest, in accordance with the differences in one realm (Gati) [form of life], one life, etc., among the common divisions, the different maturation of name and form, etc., that were previously led arises. The words birth, old age, and death are used to show reliance on the phenomena of the three realms of existence (Tribhava) [desire realm, form realm, formless realm]. The reason why old age and death are combined into one limb is to show that death occurs after old age. It is not that in a womb-born body, apart from name and form, there can be the six sense bases, etc. Therefore, each is established as a separate limb there. Establishing the conditions for the limbs means establishing the conditions for the limbs according to their suitability, due to habitual tendencies, initiation, thought, and co-existence. The conditions for the limbs are established based on the four aspects of conditions. For example, ignorance in relation to actions is a habitual tendency from a previous life, and therefore can be considered a condition. Because the various karmas produced by the continuous imprinting of ignorance can create future existence, at that time, ignorance is actively present.
能引發故。為等無間緣。由彼引發差別諸行流轉相續生故。思惟彼故。為所緣緣。以計最勝等不如理思惟緣愚癡位為境界故。彼俱有故。為增上緣。由彼增上力令相應思顛倒緣境而造作故。如是一切隨其所應盡當知。
建立支業者。謂無明支有二種業。一令諸有情于有愚癡。二與行作緣。令諸有情于有愚癡者。謂由彼所覆於前中后際不如實知故。由此因緣起如是疑。我於過去世為有為無如是等。與行作緣者。由彼勢力令後有業得增長故。行有二種業。一令諸有情于諸趣中種種差別。二與識作緣。令諸有情于趣差別者。由業勢力令諸有情趣種種異趣故。與識作緣者。由習氣力能使當來名色等生起種子得增長故。識有二種業。一持諸有情所有業縛。二與名色作緣。持諸有情業縛者。與行所引習氣俱生滅故。與名色作緣者。由識入母胎名色得增長故。名色有二種業。一攝諸有情自體。二與六處作緣。攝有情自體者。由彼生已得預有情眾同分差別數故。與六處為緣者。由名色等前支為依止六處等后支得生起故。六處有二種業。一攝諸有情自體圓滿二與觸作緣。攝諸有情體圓滿者。由彼生已餘根無缺故。觸有二種業。一令諸有情于所受用境界流轉。二與受作緣。令有情于境轉者。依此為門。受用順樂受等三種境界故。受有
【現代漢語翻譯】 現代漢語譯本 能引發『故』（原因）。作為『等無間緣』（直接且無間隔的條件）。因為由它引發各種不同的『行』（行為）流轉相續產生。因為思惟它的緣故，作為『所緣緣』（目標條件）。因為以計度最殊勝等等不如理的思惟，在愚癡的狀態下作為境界的緣故。因為它同時存在，作為『增上緣』（增強條件）。因為由它的增強力量，使得相應的思惟顛倒地緣取境界而造作。像這樣的一切，都應當根據它們各自的情況來了解。
關於建立『支』（環節）的『業』（作用）：所謂的『無明支』（無明環節）有兩種作用。第一，使一切有情對於『有』（存在）愚癡。第二，與『行』（行為）作為條件。使一切有情對於『有』愚癡，是指由於它（無明）的覆蓋，對於前際、中際、后際不能如實地瞭解。由此因緣生起這樣的疑惑：我於過去世是有還是沒有等等。與『行』作為條件，是指由它的勢力，使得後有的業得以增長。『行』有兩種作用。第一，使一切有情在各種趣（輪迴的去處）中產生種種差別。第二，與『識』（意識）作為條件。使一切有情在趣中產生差別，是指由業的勢力，使得一切有情前往種種不同的趣。與『識』作為條件，是指由習氣的力量，能夠使當來『名色』（名稱和色法）等生起的種子得以增長。『識』有兩種作用。第一，執持一切有情所有的業的束縛。第二，與『名色』作為條件。執持一切有情的業的束縛，是因為與『行』所引生的習氣共同生滅的緣故。與『名色』作為條件，是指由『識』進入母胎，『名色』得以增長。『名色』有兩種作用。第一，攝取一切有情的自體。第二，與『六處』（六種感覺器官）作為條件。攝取有情自體，是指由它（名色）產生后，得以參與有情眾的同分差別數。與『六處』作為條件，是指由『名色』等前支作為依止，『六處』等后支得以生起。『六處』有兩種作用。第一，攝取一切有情的自體圓滿。第二，與『觸』（接觸）作為條件。攝取一切有情自體圓滿，是指由它（六處）產生后，其餘根沒有殘缺的緣故。『觸』有兩種作用。第一，使一切有情在所受用的境界中流轉。第二，與『受』（感受）作為條件。使有情在境界中流轉，是指依此為門，受用順樂受等三種境界的緣故。『受』有
【English Translation】 English version It can generate 『hetu』 (cause). It serves as 『samanantarapratyaya』 (immediately preceding condition). Because it generates the continuous arising of various different 『samskaras』 (actions). Because of contemplating it, it serves as 『alambanapratyaya』 (object condition). Because of engaging in irrational thinking, such as considering something the most superior, it serves as the object in a state of ignorance. Because it exists simultaneously, it serves as 『adhipatipratyaya』 (dominant condition). Because its dominant power causes the corresponding thought to mistakenly grasp the object and create actions. All of this should be understood according to its respective situation.
Regarding establishing the 『karma』 (function) of the 『angas』 (links): The 『avidya-anga』 (link of ignorance) has two kinds of karma. First, it causes all sentient beings to be ignorant of 『bhava』 (existence). Second, it serves as a condition for 『samskara』 (action). Causing all sentient beings to be ignorant of 『bhava』 means that, due to being covered by it (ignorance), they cannot truly know the past, present, and future. From this cause arises such doubt: Did I exist in the past or not, and so on. Serving as a condition for 『samskara』 means that by its power, the karma of future existence is increased. 『Samskara』 has two kinds of karma. First, it causes all sentient beings to have various differences in the various 『gatis』 (realms of rebirth). Second, it serves as a condition for 『vijnana』 (consciousness). Causing sentient beings to have differences in the 『gatis』 means that by the power of karma, sentient beings go to various different 『gatis』. Serving as a condition for 『vijnana』 means that by the power of habit, it can increase the seeds for the future arising of 『nama-rupa』 (name and form), and so on. 『Vijnana』 has two kinds of karma. First, it holds all sentient beings bound by their karma. Second, it serves as a condition for 『nama-rupa』. Holding sentient beings bound by their karma is because it arises and ceases together with the habits produced by 『samskara』. Serving as a condition for 『nama-rupa』 means that when 『vijnana』 enters the mother's womb, 『nama-rupa』 increases. 『Nama-rupa』 has two kinds of karma. First, it encompasses the self of all sentient beings. Second, it serves as a condition for the 『sadayatana』 (six sense bases). Encompassing the self of sentient beings means that after it (nama-rupa) arises, it can participate in the commonality and differences of the multitude of sentient beings. Serving as a condition for the 『sadayatana』 means that with the preceding link of 『nama-rupa』 and so on as the basis, the subsequent link of 『sadayatana』 and so on can arise. 『Sadayatana』 has two kinds of karma. First, it encompasses the complete self of all sentient beings. Second, it serves as a condition for 『sparsa』 (contact). Encompassing the complete self of all sentient beings means that after it (sadayatana) arises, the other senses are not deficient. 『Sparsa』 has two kinds of karma. First, it causes all sentient beings to transmigrate in the objects they experience. Second, it serves as a condition for 『vedana』 (feeling). Causing sentient beings to transmigrate in objects means that relying on this as a gateway, they experience the three kinds of objects: pleasant feeling, and so on. 『Vedana』 has
二種業。一令諸有情于所受用生果流轉。二與愛作緣。令有情于受用生果流轉者。由此為依受用種種可愛等業異熟故。與愛為緣者。悕求與此和合等為門。諸愛生故。愛有二種業。一引諸有情流轉生死。二與取作緣。引諸有情流轉生死者。由彼勢力生死流轉無斷絕故。與取作緣者。愛味求欲為門。于欲等中貪慾轉故。取有二種業。一為取後有令諸有情發有取識。二與有作緣。為取後有發有取識者。為那落迦趣等差別後有相續不斷。令業習氣得決定故。與有作緣者。由此勢力諸行習氣得轉變故。有有二種業。一令諸有情後有現前。二與生作緣。令後有現前者。能引無間余趣故。與生作緣者。由此勢力餘眾同分轉故。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。令名色等次第起者。能引後後位差別故。與老死作緣者。由有此生彼相續變壞皆得有故。老死有二種業。一數令有情時分變異壞少盛故。二數令有情壽命變異壞壽命故。
支雜染攝者。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。問何故識支業雜染攝耶。答諸行習氣所顯故。義者。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
【現代漢語翻譯】 現代漢語譯本 兩種業（karma）：第一種使有情（sentient beings）在所受用（that which is experienced）的生果（result of birth）中流轉；第二種與愛（craving）結緣，使有情在受用的生果中流轉。使有情在受用的生果中流轉，是因為依此而受用種種可愛的業的異熟果（vipaka，果報）。與愛結緣，是以希求與此和合等為途徑，諸愛因此而生起。 愛有兩種業：第一種引導諸有情流轉生死（samsara）；第二種與取（grasping）結緣。引導諸有情流轉生死，是因為愛的勢力使生死流轉沒有斷絕。與取結緣，是以愛味、求欲為途徑，在欲等之中貪慾增長。 取有兩種業：第一種爲了取後有（future existence），使諸有情發起有取識（consciousness influenced by grasping）；第二種與有（becoming）結緣。爲了取後有而發起有取識，是爲了使那落迦（naraka，地獄）趣等差別後有相續不斷，使業的習氣（habitual tendencies of karma）得到決定。與有結緣，是因為取的勢力使諸行（actions）的習氣得到轉變。 有有兩種業：第一種使諸有情後有現前；第二種與生（birth）結緣。使後有現前，能夠引導無間（immediately following）的其餘趣（destiny）。與生結緣，是因為有的勢力使其餘眾同分（similarity of beings）轉變。 生有兩種業：第一種使諸有情名色（nama-rupa，name and form）、六處（six sense bases）、觸（contact）、受（feeling）次第生起；第二種與老死（old age and death）結緣。使名色等次第生起，能夠引導後後的位差別。與老死結緣，是因為有了此生，彼相續的變壞都得以存在。 老死有兩種業：第一種屢次使有情時分變異，壞少盛（decline of youth and vigor）；第二種屢次使有情壽命變異，壞壽命。 支雜染（division of defilements）所攝：若無明（ignorance）、若愛、若取，是煩惱雜染（klesa-samklesa，defilement of affliction）所攝。若行、若識、若有，是業雜染（karma-samklesa，defilement of action）所攝。其餘是生雜染（jati-samklesa，defilement of birth）所攝。問：為什麼識支（consciousness factor）屬於業雜染所攝？答：因為諸行（actions）的習氣所顯現的緣故。 義者：謂無作者義（no agent），有因義（having a cause），離有情義（apart from sentient beings），依他起義（arising dependently），無作用義（no function），無常義（impermanent），有剎那義（momentary），因果相續不斷義（uninterrupted continuity of cause and effect），因果相似攝受義（cause and effect similarly conditioned），因果差別（difference between cause and effect）。
【English Translation】 English version There are two types of karma. The first causes sentient beings to transmigrate in the fruition of what is experienced. The second is conditioned by craving, causing sentient beings to transmigrate in the fruition of what is experienced. Causing sentient beings to transmigrate in the fruition of what is experienced is due to relying on this to experience various desirable and other karmic ripenings (vipaka). Being conditioned by craving is through the gateway of desiring to be united with this, etc., because cravings arise from this. Craving has two types of karma. The first leads sentient beings to transmigrate in samsara (cycle of birth and death). The second is conditioned by grasping. Leading sentient beings to transmigrate in samsara is because the power of craving causes the cycle of birth and death to be uninterrupted. Being conditioned by grasping is through the gateway of savoring and seeking desire, because greed increases within desires, etc. Grasping has two types of karma. The first, in order to grasp future existence, causes sentient beings to generate consciousness influenced by grasping. The second is conditioned by becoming. Generating consciousness influenced by grasping in order to grasp future existence is to ensure that the continuous stream of future existences, differentiated by destinies such as the naraka (hell) realm, is uninterrupted, so that the habitual tendencies of karma become definite. Being conditioned by becoming is because the power of grasping causes the habitual tendencies of actions to be transformed. Becoming has two types of karma. The first causes the future existence of sentient beings to manifest. The second is conditioned by birth. Causing future existence to manifest is able to lead to the immediately following other destinies. Being conditioned by birth is because the power of becoming causes the similarity of beings to transform. Birth has two types of karma. The first causes sentient beings' nama-rupa (name and form), six sense bases, contact, and feeling to arise in sequence. The second is conditioned by old age and death. Causing name and form, etc., to arise in sequence is able to lead to the differentiation of later and later states. Being conditioned by old age and death is because, with this birth, the continuous change and decay of that is able to exist. Old age and death have two types of karma. The first repeatedly causes sentient beings' time to change, destroying youth and vigor. The second repeatedly causes sentient beings' lifespan to change, destroying lifespan. Included within the division of defilements: Ignorance, craving, and grasping are included within the defilement of affliction (klesa-samklesa). Actions, consciousness, and becoming are included within the defilement of action (karma-samklesa). The remainder are included within the defilement of birth (jati-samklesa). Question: Why is the consciousness factor included within the defilement of action? Answer: Because it is manifested by the habitual tendencies of actions. Meaning: It means no agent, having a cause, apart from sentient beings, arising dependently, no function, impermanent, momentary, uninterrupted continuity of cause and effect, cause and effect similarly conditioned, and difference between cause and effect.
義。因果決定義。是緣起義。謂離自在天等作者故。是無作者義。以無明等為因故。是有因義。無自然我故。是離有情義。托眾緣生故。是依他起義眾緣作用空故。是無作用義。以非恒故是無常義。生時過已無暫住故。是有剎那義。因剎那滅果剎那生時分等故。是因果相續不斷義。不從一切一切生故。是因果相似攝受義。從非一一類因一非一類果生故。是因果差別義。于余相續不受果故。是因果決定義。甚深者。因甚深故。相甚深故。生甚深故。住甚深故。轉甚深故。是甚深義。謂即由此無作者等義顯緣起法五種甚深。由二種義顯因甚深。對治不平等因無因論故。由一種義顯相甚深。是無我相故。由二種義顯生甚深。雖從眾緣果法得生。然非彼所作故。由二種義顯住甚深。實無安立顯現似住故。由四種義顯轉甚深。因果流轉難了知故。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。業果不壞者雖內無作者而有作業受彼果報又諸法不從自生。不從他生。不從共生。非不自作他作因生。是故甚深。不從自生者。謂一切法非自所作。彼未生時無自性故。不從他生者。謂彼諸緣非作者故。不從共生者。謂即由此二種因故。非不自作他作因生者。緣望果
【現代漢語翻譯】 現代漢語譯本 義（artha，意義）。因果決定義。是緣起義（pratītyasamutpāda，dependent origination）。謂離自在天等作者故。是無作者義。以無明等為因故。是有因義。無自然我故。是離有情義。托眾緣生故。是依他起義。眾緣作用空故。是無作用義。以非恒故是無常義。生時過已無暫住故。是有剎那義。因剎那滅果剎那生時分等故。是因果相續不斷義。不從一切一切生故。是因果相似攝受義。從非一一類因一非一類果生故。是因果差別義。于余相續不受果故。是因果決定義。 甚深者。因甚深故。相甚深故。生甚深故。住甚深故。轉甚深故。是甚深義。謂即由此無作者等義顯緣起法五種甚深。由二種義顯因甚深。對治不平等因無因論故。由一種義顯相甚深。是無我相故。由二種義顯生甚深。雖從眾緣果法得生。然非彼所作故。由二種義顯住甚深。實無安立顯現似住故。由四種義顯轉甚深。因果流轉難了知故。 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。業果不壞者雖內無作者而有作業受彼果報。又諸法不從自生。不從他生。不從共生。非不自作他作因生。是故甚深。不從自生者。謂一切法非自所作。彼未生時無自性故。不從他生者。謂彼諸緣非作者故。不從共生者。謂即由此二種因故。非不自作他作因生者。緣望果
【English Translation】 English version Meaning (artha). The meaning of definite cause and effect. This is the meaning of dependent origination (pratītyasamutpāda). Because it is separate from creators such as Ishvara (自在天，the sovereign god), it is the meaning of no creator. Because ignorance and so on are the causes, it is the meaning of having a cause. Because there is no naturally existing self, it is the meaning of being separate from sentient beings. Because it arises relying on numerous conditions, it is the meaning of dependent arising. Because the function of numerous conditions is empty, it is the meaning of no function. Because it is not constant, it is the meaning of impermanence. Because there is no temporary abiding after arising and passing away, it is the meaning of having moments. Because the cause ceases in a moment and the effect arises in a moment, there is a continuous, unbroken sequence of cause and effect. Because it does not arise from everything, it is the meaning of similar reception of cause and effect. Because a non-identical cause gives rise to a non-identical effect, it is the meaning of difference in cause and effect. Because the fruit is not experienced in another continuum, it is the meaning of definite cause and effect. Profound: Because the cause is profound, because the characteristic is profound, because the arising is profound, because the abiding is profound, because the transformation is profound, this is the meaning of profound. That is to say, by these meanings of no creator and so on, the five kinds of profundity of dependent origination are revealed. The profundity of the cause is revealed by two meanings, counteracting the theories of unequal causes and no cause. The profundity of the characteristic is revealed by one meaning, because it is the characteristic of no-self. The profundity of arising is revealed by two meanings, although the effect arises from numerous conditions, it is not made by them. The profundity of abiding is revealed by two meanings, because there is actually no establishment, but it appears as if abiding. The profundity of transformation is revealed by four meanings, because the flow of cause and effect is difficult to understand. Furthermore, although the phenomena of dependent origination cease in a moment, abiding can be attained. Although there is no functional condition, a potential condition can be attained. Although it is separate from sentient beings, sentient beings can be attained. Although there is no creator, the results of actions are not destroyed and can be attained. Therefore, it is profound. The results of actions are not destroyed, although there is no internal creator, there is action and the experiencing of its results. Moreover, phenomena do not arise from themselves, do not arise from others, do not arise from both, and do not arise from a cause that is neither self-made nor other-made. Therefore, it is profound. Not arising from oneself means that all phenomena are not self-made, because they have no self-nature when they have not yet arisen. Not arising from others means that those conditions are not creators. Not arising from both means that it is due to these two causes. Not arising from a cause that is neither self-made nor other-made means that conditions look to the result.
生有功能故。又有差別。謂待眾緣生故非自作。雖有眾緣無種子不生故非他作。彼俱無作用故非共作。種子及眾緣皆有功能故非無因生。是故如是說。自種有故不從他。待眾緣故非自作。無作用故非共生。有功能故非無因。若緣起理非自非他。遣雙句者猶為甚深。況總忘四句。是故緣起最極甚深。
差別者。謂識生差別故。內死生差別故。外谷生差別故。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。識生差別者。謂眼色為緣眼識得生。如是等內死生差別者。依有情世間說。謂無明等為緣能生行等。外谷生差別者。謂種緣芽芽緣莖。如是展轉枝葉花果次第得生。成壞差別者。謂一切有情共業增上力為緣大地等生故。食持差別者。謂四食為緣三界有情相續住故。愛非愛趣分別差別者。謂妙行惡行為緣往善惡趣故。清凈差別者。謂順解脫分善為緣生順抉擇分善。如是見道等漸次乃至得阿羅漢果等。或外從他聞音內如理作意為緣發生正見。次第乃至諸漏永盡。威德差別者。謂內證為緣發神通等最勝功德。由此差別應隨廣說諸行緣起。
順逆者。謂雜染順逆故。清凈順逆故。是說緣起順逆。雜染順逆者。或依流轉次第說謂無明緣行。如是等順次第說或依安立諦說。謂老死苦
【現代漢語翻譯】 現代漢語譯本：因為生具有功能，所以存在差別。這種差別是指依賴眾多因緣而生，因此不是自己產生的。雖然有眾多因緣，但沒有種子也不會產生，因此不是由他產生的。兩者都沒有作用，因此不是共同產生的。種子和眾多因緣都具有功能，因此不是無因而生。所以這樣說：因為有自己的種子，所以不是從他而來的；依賴眾多因緣，所以不是自己產生的；沒有作用，所以不是共同產生的；具有功能，所以不是無因而生的。如果緣起的道理既非自生也非他生，那麼捨棄雙重否定句式仍然是非常深奧的，更何況完全忘記四句否定式呢？因此，緣起是最為深奧的。
差別是指：識的產生有差別；內在的死亡和出生有差別；外在的穀物生長有差別；成和壞有差別；食物的維持有差別；喜愛和不喜愛所趣向的分別有差別；清凈有差別；威德有差別。這就是差別的意義。識的產生有差別，是指以眼和色為因緣，眼識得以產生，等等。內在的死亡和出生有差別，是依據有情世間來說的，指以無明（avidya）等為因緣，能夠產生行（samskara）等等。外在的穀物生長有差別，是指種子為因緣產生芽，芽為因緣產生莖，這樣輾轉相生，枝葉花果依次得以產生。成和壞有差別，是指一切有情共同的業力增上力為因緣，大地等得以產生。食物的維持有差別，是指以四食為因緣，三界有情得以相續住世。喜愛和不喜愛所趣向的分別有差別，是指以妙行和惡行為因緣，前往善趣和惡趣。清凈有差別，是指以順解脫分善為因緣，產生順抉擇分善，這樣見道（darshana-marga）等逐漸乃至獲得阿羅漢果（arhat-phala）等。或者從外部聽聞他人說法，內在如理作意為因緣，發生正見，次第乃至諸漏永遠斷盡。威德有差別，是指以內在的證悟為因緣，發起神通等最殊勝的功德。由此差別，應當廣泛說明諸行的緣起。
順逆是指：雜染的順逆；清凈的順逆。這是說緣起的順逆。雜染的順逆，或者依據流轉次第來說，指無明緣行，等等，順著次第來說；或者依據安立諦來說，指老死苦。
【English Translation】 English version: Because arising has a function, there are also differences. These differences mean that it arises dependent on numerous conditions, therefore it is not self-made. Although there are numerous conditions, without a seed it will not arise, therefore it is not made by another. Both lack function, therefore it is not jointly made. The seed and numerous conditions all have function, therefore it is not causeless. Therefore, it is said thus: Because there is one's own seed, it is not from another; dependent on numerous conditions, it is not self-made; lacking function, it is not jointly produced; having function, it is not causeless. If the principle of dependent arising is neither self nor other, then abandoning the double negative is still very profound, let alone completely forgetting the four negations. Therefore, dependent arising is extremely profound.
Differences refer to: differences in the arising of consciousness (vijnana); differences in internal death and birth; differences in the growth of external grains; differences in formation and destruction; differences in the sustenance of food; differences in the discrimination of beloved and unloved destinations; differences in purity; differences in power and virtue. This is the meaning of differences. Differences in the arising of consciousness mean that with eye and form as conditions, eye consciousness arises, and so on. Differences in internal death and birth are spoken of in relation to the sentient world, meaning that with ignorance (avidya) etc. as conditions, actions (samskara) etc. can arise. Differences in the growth of external grains mean that with seed as a condition, a sprout arises; with a sprout as a condition, a stem arises; thus, successively, branches, leaves, flowers, and fruits arise in order. Differences in formation and destruction mean that with the collective karma of all sentient beings as the dominant force, the great earth etc. arise. Differences in the sustenance of food mean that with the four foods as conditions, sentient beings in the three realms continue to exist. Differences in the discrimination of beloved and unloved destinations mean that with virtuous and unvirtuous actions as conditions, one goes to good and bad destinies. Differences in purity mean that with wholesome qualities conforming to liberation as conditions, wholesome qualities conforming to definite discrimination arise; thus, the path of seeing (darshana-marga) etc. gradually lead to the attainment of the fruit of an Arhat (arhat-phala) etc. Or, by hearing sounds from others externally and internally attending appropriately, right view arises, and successively all defilements are forever exhausted. Differences in power and virtue mean that with internal realization as a condition, supernormal powers etc., the most excellent qualities, are generated. Due to these differences, the dependent arising of actions should be explained extensively.
Concordance and opposition refer to: the concordance and opposition of defilement; the concordance and opposition of purity. This is speaking of the concordance and opposition of dependent arising. The concordance and opposition of defilement, either according to the order of transmigration, means that ignorance conditions action, and so on, speaking in sequential order; or according to the establishment of truth, means old age, death, and suffering.
老死集老死滅老死趣滅行。如是等逆次第說。清凈順逆者。謂無明滅故行滅。如是等順次第說。由誰無故老死無。由誰滅故老死滅。如是等逆次第說。應如是觀緣生起義。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故。觀察緣生。
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。因緣者。謂阿賴耶識及善習氣與有漏無漏諸法。如其次第為因緣故。阿賴耶識復有二種。謂成熟及加行。成熟者。是諸生得法因緣。加行者。是諸方便法及當來世余阿賴耶識因緣。又加行阿賴耶識者。謂於此生中現行轉識等之所熏集。善習氣者。謂順解脫分習氣。由此習氣用出世間證等流法為緣生故。能與出世法作因緣。又自性故差別故助伴故等行故增益故障礙故攝受故。是因緣相。當知此中以自性等六種因相顯因緣義。謂自性差別兩句建立能作因。余句如其次第建立俱有相應同類遍行異熟因。
自性者。謂能作因自性依因自性建立能作因故。當知一切因皆能作因所攝。為顯差別義故。復別建立助伴等因。
差別者。謂能作因差別略有二十種。一生能作。謂識和合望識。由此和合所作本無今有故。二住能作。謂食望已生及求
【現代漢語翻譯】 現代漢語譯本：老死產生於老死，老死滅亡導致老死止息，這是逆向的次第解說。清凈的順逆觀察是指：無明滅亡導致行滅亡，這是順向的次第解說。因為什麼不存在，老死才不存在？因為什麼滅亡，老死才滅亡？這是逆向的次第解說。應當這樣觀察緣起之義，一切都是緣起，除了法界（Dharmadhatu，一切法的本體），法處（Dharmayatana，法所集之處）的一部分無為法（Asamskrta，不生不滅的法）。爲了捨棄對於無因、不平等因和我的執著，所以要觀察緣起。
什麼是緣？有多少種緣？爲了什麼要觀察緣？所謂的緣，是指因緣（hetu-pratyaya，產生結果的直接原因），等無間緣（samanantara-pratyaya，心理事件連續發生的條件），所緣緣（alambana-pratyaya，作為認識對象的條件），增上緣（adhipati-pratyaya，起主導作用的條件）。這是緣的含義。一切都是緣。爲了捨棄執著，我作為因法，所以要觀察緣。因緣是指阿賴耶識（Alaya-vijñana，儲存一切種子識）以及善的習氣，對於有漏（sasrava，有煩惱的）和無漏（anasrava，無煩惱的）諸法，依次作為因緣。阿賴耶識又有兩種，即成熟和加行。成熟是指諸生得法（sahaja-dharma，與生俱來的法）的因緣。加行是指諸方便法（upaya-dharma，修行的方便法門）以及未來世其餘阿賴耶識的因緣。又，加行阿賴耶識是指在此生中現行轉識（pravrtti-vijñana，現行識）等所熏習積集的。善習氣是指順解脫分習氣（moksha-bhagiya-kusala-mula，有助於解脫的善根）。由於這種習氣以出世間證等流法（nisyanda-dharma，從果產生的同類果）為緣而生，所以能與出世法（lokottara-dharma，超越世間的法）作為因緣。此外，自性、差別、助伴、等行、增益、障礙、攝受，是因緣的相。應當知道，這裡用自性等六種因相來顯示因緣的意義。自性和差別兩句建立能作因（karana-hetu，能起作用的因），其餘各句依次建立俱有因（sahabhu-hetu，同時存在的因）、相應因（samprayuktaka-hetu，相互配合的因）、同類因（sabhaga-hetu，同類的因）、遍行因（sarvatraga-hetu，普遍存在的因）和異熟因（vipaka-hetu，導致不同結果的因）。
自性是指能作因的自性，依靠因的自性來建立能作因。因此，應當知道一切因都屬於能作因所攝。爲了顯示差別義，所以又分別建立助伴等因。
差別是指能作因的差別，略有二十種。一生能作，是指識的和合對於識的作用。由於這種和合所產生的，本來沒有現在有了。二是住能作，是指食物對於已生和求
【English Translation】 English version: Old age and death arise from old age and death; the cessation of old age and death leads to the cessation of old age and death. This is the reverse order of explanation. Pure direct and reverse observation means: the extinction of ignorance leads to the extinction of formations; this is the direct order of explanation. Because of the non-existence of what, does old age and death not exist? Because of the extinction of what, does old age and death become extinct? This is the reverse order of explanation. One should observe the meaning of dependent origination in this way; everything arises from conditions, except for the Dharmadhatu (Dharmadhatu, the essence of all dharmas), a portion of the Dharmayatana (Dharmayatana, the place where dharmas gather), and unconditioned dharmas (Asamskrta, uncreated and unceasing dharmas). In order to abandon attachment to causelessness, unequal causes, and self, one observes dependent origination.
What is a condition (pratyaya)? How many kinds of conditions are there? Why should one observe conditions? The so-called conditions refer to the causal condition (hetu-pratyaya, the direct cause of producing a result), the immediate condition (samanantara-pratyaya, the condition for the continuous occurrence of mental events), the object condition (alambana-pratyaya, the condition as an object of cognition), and the dominant condition (adhipati-pratyaya, the condition that plays a leading role). This is the meaning of condition. Everything is a condition. In order to abandon attachment, I, as a causal dharma, observe conditions. The causal condition refers to the Alaya-vijñana (Alaya-vijñana, the storehouse consciousness) and wholesome habit energies, which serve as causal conditions for defiled (sasrava, with afflictions) and undefiled (anasrava, without afflictions) dharmas, respectively. The Alaya-vijñana has two types: maturation and application. Maturation refers to the causal condition of innate dharmas (sahaja-dharma, innate dharmas). Application refers to the causal condition of expedient dharmas (upaya-dharma, skillful means of practice) and the remaining Alaya-vijñana in future lives. Furthermore, the application Alaya-vijñana refers to what is accumulated and gathered by the currently active transforming consciousnesses (pravrtti-vijñana, active consciousnesses) in this life. Wholesome habit energies refer to the habit energies that are conducive to liberation (moksha-bhagiya-kusala-mula, roots of goodness that contribute to liberation). Because these habit energies arise with the outflowing dharmas of supramundane realization (nisyanda-dharma, the homogenous result arising from the cause) as a condition, they can serve as a causal condition for supramundane dharmas (lokottara-dharma, dharmas that transcend the world). Moreover, self-nature, difference, assistance, equality, augmentation, obstruction, and reception are the characteristics of causal conditions. It should be known that here, the meaning of causal conditions is revealed using six aspects of causes, such as self-nature. The two phrases 'self-nature' and 'difference' establish the efficient cause (karana-hetu, the cause that can produce an effect), and the remaining phrases establish the coexistent cause (sahabhu-hetu, the cause that exists simultaneously), the associated cause (samprayuktaka-hetu, the cause that functions in coordination), the similar cause (sabhaga-hetu, the cause of the same kind), the pervasive cause (sarvatraga-hetu, the cause that exists universally), and the resultant cause (vipaka-hetu, the cause that leads to different results), respectively.
Self-nature refers to the self-nature of the efficient cause, relying on the self-nature of the cause to establish the efficient cause. Therefore, it should be known that all causes are included within the efficient cause. In order to reveal the meaning of difference, assisting causes and other causes are established separately.
Difference refers to the differences of the efficient cause, which are roughly twenty types. First, the efficient cause of production refers to the combination of consciousnesses in relation to consciousness. Because what is produced by this combination was originally non-existent and now exists. Second, the efficient cause of sustenance refers to food in relation to what has already arisen and what is sought.
生有情。由此勢力生已相續不斷故。三持能作。謂大地望有情。載令不墮故。四照能作。謂燈望諸色了闇障故。五變壞能作。謂火望薪。令彼相續變異故。六分離能作。謂鐮望所斷。令連屬物成二分故。七轉變能作。謂工巧智等望金銀等物。轉彼方分成異相故。八信解能作。謂煙望火。由此比知不現見故。九顯了能作。謂宗因喻望所成義。由此得正決定故。十等至能作。謂聖道望涅槃。由此證彼故。十一隨說能作。謂名想見。由如名字取相執著隨起說故。十二觀待能作。謂觀待此故。于彼求欲生。如待飢渴追求飲食。由此是彼欲生因故。十三招引能作。謂懸遠緣。如無明望老死。由此異位展轉招當有故。十四生起能作。謂鄰近緣。如無明望行。由此無間生當有故。十五攝受能作。謂所餘緣。如田水糞等望谷生等。雖自種所生。然增彼力故。十六引發能作。謂隨順緣。如臣事王令王悅豫。由隨順引發故。十七定別能作。謂差別緣。如五趣緣望五趣果。由差別自性招別別果故。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。以成自所作必待余能作故。十九相違能作。謂障礙緣。如雹望谷。能損彼故。二十不相違能作。謂無障礙。如谷無障與上相違。於此能作因差別中。唯說識和合等者。且舉綱要為諸智
【現代漢語翻譯】 現代漢語譯本 有情眾生的產生。由於這種力量產生后，相續不斷，所以是『三持能作』。指的是大地對於有情眾生，承載它們而不使墜落。 『四照能作』。指的是燈對於各種顏色，能夠照亮並消除黑暗的障礙。 『五變壞能作』。指的是火對於柴薪，使其相續不斷地變化。 『六分離能作』。指的是鐮刀對於所要割斷的東西，使連線的物體成為兩部分。 『七轉變能作』。指的是工匠的技巧和智慧等對於金銀等物，改變它們的形狀成為不同的樣子。 『八信解能作』。指的是通過煙來推斷有火，因為通過這個可以推知未親眼見到的事物。 『九顯了能作』。指的是宗（論題）、因（理由）、喻（比喻）對於所要成立的義理，通過這些可以得到正確的決定。 『十等至能作』。指的是聖道對於涅槃（Nirvana，解脫），通過聖道可以證得涅槃。 『十一隨說能作』。指的是名（名稱）、想（想像）、見（見解），由於像名字一樣取相執著，隨之而產生言說。 『十二觀待能作』。指的是觀待於此，所以在彼處產生慾望。比如等待飢渴來追求飲食，因此這是產生慾望的原因。 『十三招引能作』。指的是懸遠的因緣，比如無明（Avidya，無知）對於老死，由於不同的階段輾轉招引未來的果報。 『十四生起能作』。指的是鄰近的因緣，比如無明對於行，由於無間斷地產生未來的果報。 『十五攝受能作』。指的是其餘的因緣，比如田地、水、肥料等對於穀物的生長，雖然是種子自身所生，但能增加它們的力量。 『十六引發能作』。指的是隨順的因緣，比如臣子侍奉君王使君王喜悅，由於隨順而引發。 『十七定別能作』。指的是差別的因緣，比如五趣（五道輪迴）的因緣對於五趣的果報，由於差別自性招感不同的果報。 『十八同事能作』。指的是和合的因緣，比如根（感官）沒有損壞，境界現前，作意正確生起，對於所產生的識，因為完成自身的作用必定要依賴其他的能作。 『十九相違能作』。指的是障礙的因緣，比如冰雹對於穀物，能夠損害它們。 『二十不相違能作』。指的是沒有障礙，比如穀物沒有障礙，與上述相違。在這能作的因的差別中，只說識的和合等，只是舉出綱要作為各種智慧的代表。
【English Translation】 English version The arising of sentient beings. Because this force, once generated, continues uninterruptedly, it is called 'Three-Holding Causation'. This refers to the earth in relation to sentient beings, bearing them and preventing them from falling. 'Four-Illuminating Causation'. This refers to a lamp in relation to various colors, being able to illuminate and eliminate the obstruction of darkness. 'Five-Transforming and Destroying Causation'. This refers to fire in relation to firewood, causing it to continuously transform. 'Six-Separating Causation'. This refers to a sickle in relation to what is to be cut, causing the connected object to become two parts. 'Seven-Transforming Causation'. This refers to the skills and wisdom of artisans in relation to gold, silver, and other materials, changing their shapes into different forms. 'Eight-Believing and Understanding Causation'. This refers to inferring fire from smoke, because through this, one can infer what has not been seen directly. 'Nine-Manifesting Causation'. This refers to the thesis, reason, and example in relation to the meaning to be established; through these, one can obtain a correct decision. 'Ten-Attaining Causation'. This refers to the Noble Path in relation to Nirvana (liberation), through which Nirvana can be attained. 'Eleven-Following-Speaking Causation'. This refers to name, thought, and view; because one grasps and clings to appearances like names, speech arises accordingly. 'Twelve-Depending Causation'. This refers to depending on this, so desire arises in that place. For example, waiting for hunger and thirst to pursue food and drink; therefore, this is the cause of the arising of desire. 'Thirteen-Inviting Causation'. This refers to distant conditions, such as ignorance (Avidya) in relation to old age and death, because different stages reciprocally invite future consequences. 'Fourteen-Arising Causation'. This refers to proximate conditions, such as ignorance in relation to action, because future consequences arise without interruption. 'Fifteen-Embracing Causation'. This refers to the remaining conditions, such as fields, water, fertilizer, etc., in relation to the growth of grains; although they are born from the seed itself, they can increase their strength. 'Sixteen-Initiating Causation'. This refers to favorable conditions, such as a minister serving a king and making the king happy, which is initiated through compliance. 'Seventeen-Specifically Determining Causation'. This refers to the conditions of different destinies, such as the conditions of the five realms of rebirth in relation to the consequences of the five realms, because different natures invite different consequences. 'Eighteen-Co-operative Causation'. This refers to the conditions of combination, such as the senses not being damaged, the object being present, and correct attention arising, in relation to the consciousness that arises; because completing one's own function necessarily depends on other causations. 'Nineteen-Conflicting Causation'. This refers to obstructing conditions, such as hail in relation to grains, being able to damage them. 'Twenty-Non-Conflicting Causation'. This refers to the absence of obstruction, such as grains without obstruction, which is contrary to the above. In this difference of the cause of causation, only mentioning the combination of consciousness, etc., is merely citing the outline as representative of various wisdoms.
者依此一方。類思余故。
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。非一切聚定有四大及色等所造。若於是處有爾所量。此必俱生互不相離。
等行者。謂諸法共有等行所緣必無缺減。如心心法前約助伴。決定建立俱有因中。唯說大種及所造色者。此但略摽綱目。以心心法互不相離性。決定故。亦助伴攝。若爾不應別立相應因諸心心法亦共有因所攝故。雖爾然義有異。謂諸法共有等行所緣互不相離。此等行故立相應因。非唯共有義。如心心法。
增益者。謂前際修習善不善無記法故。能令后際善等諸法展轉增勝後後生起。前際修習者。謂先所數習現行義。后際展轉增勝後後生起者。謂由彼長養諸種子故。于未來世即彼種類增勝而生。如是諸法能為相似增長因故立同類因。
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。此遍行因。非唯令相似煩惱增長。所以者何。若有隨習貪等煩惱。皆令瞋等一切煩惱相續增長堅固。由此深重縛故障解脫得。是故建立遍行因。
攝受者。謂不善及善有漏法能攝受自體故。即是異熟因。由此能引攝當來一向不相似。無覆無記自體所攝。異熟果故即攝受義。建立異熟因。善有漏言為簡無漏。由違
生死故不能感異熟果。
大乘阿毗達磨雜集論卷第四 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第五
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
本事分中三法品第一之五
等無間緣者。謂中無間隔。等無間故。同分異分心心法生。等無間故。是等無間緣義。中無間隔等無間者。不必剎那中無間隔。雖隔剎那。但于中間無異心隔。亦名中無間隔。若不爾入無心定心望出定心。應非等無間緣。然是彼緣。是故於一相續中前心望後心。中間無餘心隔故。是等無間緣。如心望心當知心法亦爾。同分異分心心法生等無間者。謂善心心法望同分善異分不善無記無間。生心心法為等無間緣。如是不善無記心心法望同分異分無間。生心心法亦爾。又欲界心心法望欲色無色界及無漏無間。生心心法為等無間緣。如是色界等心心法各各別望色界等及欲界等無間。生心心法如其所應盡當知。
問為一切心無間一切心生耶。為有各別決定耶。答有。今於此中若廣別說如是心無間如是心生者。便生無量言論。是故唯應略總建立心生起相。謂諸心生起由十種力。一由串習力。二由樂欲力。三由方便力。四由等至力。五由引發力。六由因力。七由境界力
【現代漢語翻譯】 現代漢語譯本：生死本身並不能直接導致異熟果（Vipāka-phala，指由善惡業產生的果報）。
《大乘阿毗達磨雜集論》卷第四 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》
《大乘阿毗達磨雜集論》卷第五
安慧菩薩 糅
大唐三藏法師玄奘 奉 詔譯
本事分中三法品第一之五
等無間緣（Samanantarapratyaya，十二緣起之一，指心識相續不斷的因緣）是指中間沒有間隔。因為是等無間的緣故，同類或異類的心和心所法生起。因為是等無間的緣故，這就是等無間緣的意義。中間沒有間隔的等無間，不一定是指剎那之間沒有間隔。即使隔了剎那，只要中間沒有其他心識的間隔，也稱為中間沒有間隔。如果不是這樣，那麼入無心定（Asamjnika-samapatti，一種無心狀態的禪定）的心識，與出無心定的心識，就不應是等無間緣了。然而它們確實是彼此的因緣。因此，在一個相續流中，前一個心識相對於后一個心識，中間沒有其他心識的間隔，這就是等無間緣。如同心識相對於心識，應當知道心所法也是如此。同類或異類的心和心所法生起等無間，是指善心和心所法，相對於同類的善心，或異類的不善心、無記心，無間隔地生起心和心所法，作為等無間緣。同樣，不善心和無記心，相對於同類或異類的心識，無間隔地生起心和心所法也是如此。此外，欲界（Kāmadhātu，指有情慾樂的世界）的心和心所法，相對於色界（Rūpadhātu，指有色禪定的世界）、無色界（Arūpadhātu，指無色禪定的世界）以及無漏（Anāsrava，指超越煩惱的智慧）的心識，無間隔地生起心和心所法，作為等無間緣。同樣，色界等的心和心所法，各自相對於色界等以及欲界等，無間隔地生起心和心所法，應當根據具體情況完全瞭解。
問：是否一切心識之後都會生起一切心識呢？還是有各自的決定性呢？答：是有的。如果在這裡詳細分別地說，某種心識之後會生起某種心識，就會產生無量的言論。因此，只應簡略地總括地建立心識生起的相狀。也就是說，諸心識的生起，是由十種力量所導致的：一是由串習力（指長期習慣的力量）；二是由樂欲力（指強烈的意願的力量）；三是由方便力（指通過修行等手段的力量）；四是由等至力（指禪定所產生的力量）；五是由引發力（指引發某種結果的力量）；六是由因力（指根本原因的力量）；七是由境界力（指外在境界的影響力）。
【English Translation】 English version: Birth and death themselves cannot directly cause the Vipāka-phala (result of maturation, referring to the karmic consequences arising from good or bad deeds).
Treatise on the Compendium of the Mahāyāna Abhidharma, Volume 4 Taisho Tripitaka, Volume 31, No. 1606, Treatise on the Compendium of the Mahāyāna Abhidharma
Treatise on the Compendium of the Mahāyāna Abhidharma, Volume 5
Composed by Bodhisattva Anhui
Translated under Imperial Order by the Tang Dynasty Tripiṭaka Master Xuanzang
Section on the Three Dharmas, First of the Basic Matters, Part 5
Samanantarapratyaya (the immediately preceding condition, one of the twelve links of dependent origination) refers to the absence of interval in between. Because it is a condition of immediate contiguity, similar or dissimilar minds and mental factors arise. Because it is a condition of immediate contiguity, this is the meaning of Samanantarapratyaya. 'Absence of interval in between' does not necessarily mean absence of interval within a kṣaṇa (instant). Even if there is an interval of a kṣaṇa, as long as there is no intervening different mind in between, it is also called 'absence of interval in between'. If it were not so, the mind entering Asamjnika-samapatti (a state of mindlessness) in relation to the mind emerging from that samapatti should not be Samanantarapratyaya. However, they are indeed conditions for each other. Therefore, in a single continuum, the preceding mind in relation to the subsequent mind, with no other intervening mind in between, is Samanantarapratyaya. Just as mind is in relation to mind, know that mental factors are also the same. The arising of similar or dissimilar minds and mental factors as Samanantarapratyaya refers to a wholesome mind and mental factors, in relation to a similar wholesome mind or a dissimilar unwholesome or neutral mind, giving rise to mind and mental factors without interval, as Samanantarapratyaya. Similarly, an unwholesome or neutral mind, in relation to similar or dissimilar minds, giving rise to mind and mental factors without interval, is also the same. Furthermore, a mind and mental factors of the Kāmadhātu (desire realm) in relation to the Rūpadhātu (form realm), Arūpadhātu (formless realm), and Anāsrava (untainted wisdom) minds, giving rise to mind and mental factors without interval, is Samanantarapratyaya. Similarly, minds and mental factors of the Rūpadhātu, etc., each in relation to the Rūpadhātu, etc., and the Kāmadhātu, etc., giving rise to mind and mental factors without interval, should all be understood as appropriate.
Question: Does every mind give rise to every other mind without interval, or are there specific determinations? Answer: There are. If we were to explain in detail here which mind arises after which mind, it would generate countless arguments. Therefore, we should only briefly and generally establish the characteristics of the arising of minds. That is to say, the arising of all minds is due to ten kinds of power: 1. The power of habituation; 2. The power of desire; 3. The power of skillful means; 4. The power of samadhi; 5. The power of generation; 6. The power of cause; 7. The power of object.
。八由憶念力。九由作意力。十由相續力。
串習力者復有三種。謂下中上品。若於諸定入住出相。未了達故是下品。雖已了達未善串習故是中品。既了達已復善習故是上品。若有下品串習力者。于諸靜慮諸無色定唯能次第入。若有中品串習力者。亦能超越入。唯能方便超越一間。若有上品串習力者。隨其所欲或超一切。若順若逆入諸等至。
樂欲力者。謂已得第二靜慮者入初靜慮已。若欲以第二靜慮地心出。或欲以欲界善及無覆無記心出。即能現前而出於定。如是廣說。餘一切地如理當知。方便力者。謂初修行者唯欲界善心無間色界心生。未至定善心無間初根本靜慮心生。初根本靜慮善心無間第二靜慮地心生。如是廣說。乃至有頂皆如理知。等至力者。謂已入清凈三摩缽底。或時還生清凈等至。或時生染。引發力者。謂從三摩地起乃至現行定地心。與不定剎那心間雜隨轉。乃至由彼相違煩惱現行故。即便退失。此相違煩惱相應心。復由因等四力方得現行。因力者。謂先以積習能退障故決定應退。境界力者。謂凈相勢力增上境界現前故。能隨順生貪等煩惱。憶念力者。謂憶念分別過去境界而生戲論。作意力者。謂由觀察作意思惟種種凈妙相貌。
相續力者有九種。命終心與自體愛相應。於三界中各
【現代漢語翻譯】 現代漢語譯本 八、由憶念力（憶念過去禪定境界的能力）。 九、由作意力（專注和引導心念的能力）。 十、由相續力（保持禪定狀態持續不斷的能力）。
串習力（通過重複練習獲得的熟練程度）又有三種，即下品、中品和上品。如果對於各種禪定的進入、安住和出定狀態，尚未完全瞭解，就是下品。雖然已經瞭解，但尚未很好地練習，就是中品。既已瞭解，又很好地練習，就是上品。如果有下品串習力的人，對於各種靜慮（色界禪定）和各種無色定，只能按順序進入。如果有中品串習力的人，也能超越次第進入，但只能方便地超越一個間隙。如果有上品串習力的人，可以隨心所欲地超越一切次第，或者順著次序，或者逆著次序，進入各種等至（禪定）。
樂欲力（隨心所欲地出入禪定的能力），是指已經證得第二靜慮的人，進入初靜慮后，如果想要以第二靜慮地的心出定，或者想要以欲界善心以及無覆無記心（非善非惡的心）出定，就能立即實現而出定。像這樣廣泛地說明，其餘一切地（指其他禪定層次）都應如理了解。 方便力（引導心進入更高禪定的能力），是指初修行者，僅僅是欲界善心之後，無間地生起未至定善心（接近初禪的禪定），未至定善心之後，無間地生起初根本靜慮心（初禪）。初根本靜慮善心之後，無間地生起第二靜慮地心（第二禪）。像這樣廣泛地說明，乃至有頂（非想非非想處天）都應如理了解。 等至力（保持禪定狀態的能力），是指已經進入清凈三摩缽底（正定）的人，有時還生起清凈等至，有時生起染污（不清凈的禪定）。 引發力（從禪定中引發後續心念的能力），是指從三摩地（禪定）起身，乃至現行定地心（禪定狀態的心）與不定剎那心（不穩定的心念）間雜隨轉，乃至由於與此相違的煩惱現行，就立即退失禪定。這種與相違煩惱相應的心，又由因、境界、憶念、作意四種力量才能現行。 因力，是指先前積累的習氣能夠退卻障礙，所以決定會退失禪定。 境界力，是指清凈的境界勢力增強，現前，所以能夠隨順地生起貪等煩惱。 憶念力，是指憶念分別過去的境界而生起戲論（無意義的思緒）。 作意力，是指由於觀察作意，思惟種種清凈美妙的相貌。
相續力有九種。命終心與自體愛相應，在三界中各自...
【English Translation】 English version 8. From the power of recollection (the ability to recall past states of meditative absorption). 9. From the power of attention (the ability to focus and direct the mind). 10. From the power of continuity (the ability to maintain a continuous state of meditative absorption).
The power of familiarity (proficiency gained through repeated practice) is further of three kinds: inferior, intermediate, and superior. If one has not fully understood the entering, abiding, and exiting of various samadhis (meditative absorptions), it is inferior. Although one has understood, one has not practiced well, so it is intermediate. Having both understood and practiced well, it is superior. If one has inferior power of familiarity, one can only enter the various dhyanas (form realm meditations) and the various formless samadhis in sequence. If one has intermediate power of familiarity, one can also enter by skipping, but can only conveniently skip one interval. If one has superior power of familiarity, one can, as desired, skip everything, either in forward or reverse order, entering the various samapattis (attainments).
The power of desire (the ability to enter and exit samadhis at will) refers to one who has already attained the second dhyana. After entering the first dhyana, if one wishes to exit with the mind of the second dhyana realm, or wishes to exit with a wholesome mind of the desire realm or an indeterminate mind (neither wholesome nor unwholesome), one can immediately realize and exit the samadhi. Thus, it is explained extensively, and all other realms (referring to other levels of meditation) should be understood accordingly. The power of skillful means (the ability to guide the mind into higher states of meditation) refers to a beginner who, immediately after a wholesome mind of the desire realm, arises an access concentration wholesome mind (meditation close to the first dhyana); immediately after the access concentration wholesome mind, arises the first fundamental dhyana mind (first dhyana). Immediately after the first fundamental dhyana wholesome mind, arises the second dhyana realm mind (second dhyana). Thus, it is explained extensively, and even up to the peak of existence (Neither Perception nor Non-Perception) should be understood accordingly. The power of samapatti (the ability to maintain a state of meditative absorption) refers to one who has already entered a pure samapatti (right concentration), and sometimes arises a pure samapatti again, and sometimes arises a defiled (impure meditation). The power of inducement (the ability to induce subsequent mental states from meditation) refers to, from arising from samadhi (meditation), up to the present activity of the samadhi realm mind (mind in a state of meditation) intermingling and following along with indeterminate momentary minds (unstable thoughts), until, due to the present activity of conflicting afflictions, one immediately loses the samadhi. This mind corresponding to conflicting afflictions can only manifest through the four powers of cause, object, recollection, and attention. The power of cause refers to the previously accumulated habits being able to repel obstacles, so it is determined that one will lose the samadhi. The power of object refers to the power of pure objects increasing and appearing, so that one can accordingly generate afflictions such as greed. The power of recollection refers to recollecting and discriminating past objects and generating proliferation (meaningless thoughts). The power of attention refers to observing and contemplating, thinking about various pure and wonderful appearances.
The power of continuity has nine aspects. The dying mind is associated with self-love, in each of the three realms...
令欲色無色界生相續。謂從欲界沒還生欲界者。即以欲界自體愛相應命終心結生相續。若生色無色界者。即以色無色界自體愛相應命終心結生相續。如是從色無色界沒。若即生彼若生余處。有六種心。如其所應盡當知。又此自體愛唯是俱生。不了所緣境。有覆無記性攝。而能分別我自體。生差別境界。由此勢力諸異生輩。令無間中有相續。未離欲聖者亦爾。臨命終時乃至未至不明瞭想位。其中能起此愛現行。然能了別。以對治力之所攝伏。已離欲聖者。對治力強故。雖未永斷然此愛不復現行。彼由隨眠勢力令生相續中有。初相續剎那唯無覆無記。以是異熟攝故。從此已后或善或不善或無記。隨其所應除彼沒心。以中有沒心常是染污。猶如死有生有相續心剎那。亦唯無覆無記。若諸菩薩願力受生者。命終等心當知一切一向是善。已說因論生論等無間緣義。所緣緣者。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。有分齊境所緣者。謂五識身所緣境界。由五識身各別境界故。無分齊境所緣者。謂意識所緣境界。以意識身緣一切法為境界故。
無異行相境所緣
【現代漢語翻譯】 現代漢語譯本： 使欲界和色無色界眾生的生命延續不斷。從欲界死亡又投生到欲界的眾生，是以其對欲界自身本體的愛，以及相應的臨終心和結生心來延續生命。如果投生到色界或無色界，則是以其對色界或無色界自身本體的愛，以及相應的臨終心和結生心來延續生命。像這樣，從色界或無色界死亡，無論是立即投生到彼處，還是投生到其他地方，有六種心，應當如其所應地瞭解。 此外，這種對自身本體的愛，僅僅是與生俱來的，不能完全明瞭所緣的境界，屬於有覆無記的性質。但它能夠分別『我』的自體，產生種種差別境界。由於這種力量，使得各種凡夫俗子，以及尚未脫離慾望的聖者，能夠使中陰身（antarabhava）的生命延續不斷。臨終時，乃至還未達到不明瞭的想的階段，其中能夠生起這種愛的現行。然而，他們能夠通過對治的力量來攝伏這種愛。已經脫離慾望的聖者，由於對治的力量強大，雖然還未完全斷除這種愛，但這種愛不再現行。他們由於隨眠（anuśaya）的勢力，使得生命延續不斷，產生中陰身。最初的相續剎那僅僅是無覆無記，因為它是異熟（vipāka）所攝。從此以後，可以是善、不善或無記，隨其所應，除了他們的死亡之心，因為中陰身的死亡之心總是染污的。猶如死有（cyuti-bhava）和生有（upapatti-bhava）的相續心剎那，也僅僅是無覆無記。如果諸位菩薩以願力受生，那麼他們的臨終心等一切，應當知道都是一向是善的。 已經講述了因論、生論等無間緣的意義。所緣緣（ālambana-pratyaya）是指：由於有分齊的境界作為所緣，由於無分齊的境界作為所緣，由於無異行相的境界作為所緣，由於有異行相的境界作為所緣，由於有事（vastu）的境界作為所緣，由於無事的境界作為所緣，由於事所緣，由於分別所緣，由於有顛倒的境界作為所緣，由於無顛倒的境界作為所緣，由於有礙的境界作為所緣，由於無礙的境界作為所緣。這就是所緣緣的意義。有分齊的境界作為所緣，是指五識身所緣的境界，因為五識身各有不同的境界。無分齊的境界作為所緣，是指意識身所緣的境界，因為意識身緣一切法作為境界。 無異行相的境界作為所緣……
【English Translation】 English version: To cause the continuity of life for beings in the desire realm (kāmadhātu) and the formless realm (arūpadhātu). Those who die in the desire realm and are reborn in the desire realm continue their life with their love for the self-nature of the desire realm, along with the corresponding mind at the moment of death and the mind of rebirth. If they are born in the form realm (rūpadhātu) or the formless realm, they continue their life with their love for the self-nature of the form realm or the formless realm, along with the corresponding mind at the moment of death and the mind of rebirth. Thus, when dying from the form realm or the formless realm, whether immediately reborn there or elsewhere, there are six types of minds, which should be understood accordingly. Furthermore, this love for one's own self-nature is only innate, not fully understanding the object of perception, and is of the nature of obscured and indeterminate (nivṛtāvyākṛta). However, it can distinguish 'I' as the self, producing various differentiated realms. Due to this power, various ordinary beings (pṛthagjana), as well as saints who have not yet detached from desire, can cause the continuity of the intermediate state (antarabhava). At the time of death, until reaching the stage of unclear thought, this love can arise and manifest. However, they can subdue this love through the power of antidotes. Saints who have detached from desire, due to the strength of the antidotes, although they have not completely eradicated this love, it no longer manifests. They, due to the power of latent tendencies (anuśaya), cause the continuity of life, producing the intermediate state. The initial moment of continuity is only obscured and indeterminate, because it is included in the result of maturation (vipāka). From then on, it can be wholesome (kuśala), unwholesome (akuśala), or indeterminate, as appropriate, except for their dying mind, because the dying mind of the intermediate state is always defiled. Just like the moment of continuity of the dying consciousness (cyuti-bhava) and the rebirth consciousness (upapatti-bhava), it is also only obscured and indeterminate. If bodhisattvas are born by the power of their vows, then their dying mind, etc., should be known to be always wholesome. The meaning of the immediately preceding condition (samanantara-pratyaya), such as the discussion of cause and the discussion of birth, has already been explained. The object condition (ālambana-pratyaya) refers to: because a limited object is the object of perception, because an unlimited object is the object of perception, because an object without different characteristics is the object of perception, because an object with different characteristics is the object of perception, because an object with substance (vastu) is the object of perception, because an object without substance is the object of perception, because substance is the object of perception, because discrimination is the object of perception, because an object with delusion is the object of perception, because an object without delusion is the object of perception, because an object with obstruction is the object of perception, because an object without obstruction is the object of perception. This is the meaning of the object condition. A limited object as the object of perception refers to the realm perceived by the five consciousnesses (pañca-vijñāna-kāya), because the five consciousnesses each have different realms. An unlimited object as the object of perception refers to the realm perceived by the mind consciousness (mano-vijñāna-kāya), because the mind consciousness perceives all dharmas as its realm. An object without different characteristics as the object of perception...
者。謂不能了別名想眾生意識所緣境界。由彼于境不能作名字故。有異行相境所緣者。謂與此相違。
有事境所緣者。謂除見慢及此相應法。余所緣境界。無事境所緣者。謂前所除所緣境界。由彼於我處起故。事所緣者。謂除無漏緣不同分界地遍行於事不決了及未來所緣。余所緣境界。分別所緣者。謂前所除所緣境界。由彼唯緣自所分別為境界故。有顛倒所緣者。謂常等行所緣境界。無顛倒所緣者。謂無常等行所緣境界。有礙所緣者。謂未斷所知障者所緣境界。無礙所緣者。謂已斷所知障者所緣境界。複次若欲抉擇所緣緣義。應以相故差別故安立故遍知故斷故。建立所緣相者。謂若義是似此顯現心心法生因。彼既生已還能執著。顯了內證此義。是所緣相。
差別者有二十九種。一非有所緣。謂顛倒心心法及緣。過去未來夢影幻等所緣境界二有所緣。謂余所緣境界。三無所緣所緣。謂色心不相應行無為。四有所緣所緣。謂心心法。五正性所緣。謂善法。六邪性所緣。謂染污法。七非正性非邪性所緣。謂無覆無記法。八如理所緣。謂善心心法。九不如理所緣。謂染污心心法。十非如理非不如理所緣。謂異此心心法。十一同類所緣。謂善等緣善等。自地緣自地。有漏緣有漏。無漏緣無漏。如是等。十二異類所緣
【現代漢語翻譯】 現代漢語譯本： 『者』，指的是不能辨別名稱的想蘊眾生意識所緣的境界。因為他們對於境界不能進行命名。 『有異行相境所緣者』，指的是與上述情況相反的情況。
『有事境所緣者』，指的是除了見、慢以及與此相應的法之外，其餘所緣的境界。『無事境所緣者』，指的是前面所排除的所緣境界，因為它們在『我』的觀念上產生。 『事所緣者』，指的是除了無漏、緣不同分界、地遍行、對於事物不決定的以及未來所緣之外，其餘所緣的境界。『分別所緣者』，指的是前面所排除的所緣境界，因為它們僅僅以自己所分別的作為境界。 『有顛倒所緣者』，指的是常等行所緣的境界。『無顛倒所緣者』，指的是無常等行所緣的境界。 『有礙所緣者』，指的是未斷所知障者的所緣境界。『無礙所緣者』，指的是已斷所知障者的所緣境界。 再次，如果要抉擇所緣緣的意義，應該通過相、差別、安立、遍知、斷這五個方面。 建立所緣相，指的是如果某個事物是類似於此顯現的心和心法的生起之因，它在生起之後還能執著、顯現和內在證明這個事物，那麼這個事物就是所緣相。
差別有二十九種： 一、『非有所緣』，指的是顛倒的心和心法以及緣過去、未來、夢、影、幻等所緣的境界。 二、『有所緣』，指的是其餘的所緣境界。 三、『無所緣所緣』，指的是色、心不相應行、無為。 四、『有所緣所緣』，指的是心和心法。 五、『正性所緣』，指的是善法。 六、『邪性所緣』，指的是染污法。 七、『非正性非邪性所緣』，指的是無覆無記法。 八、『如理所緣』，指的是善心和心法。 九、『不如理所緣』，指的是染污心和心法。 十、『非如理非不如理所緣』，指的是與此不同的心和心法。 十一、『同類所緣』，指的是善等緣善等，自地緣自地，有漏緣有漏，無漏緣無漏，等等。 十二、『異類所緣』
【English Translation】 English version: 'Those' refer to the realm of objects cognized by the consciousness of sentient beings in the 'saṃjñā-skandha' (aggregate of perception) who cannot distinguish names, because they cannot name objects. 'Objects cognized with different characteristics' refer to the opposite situation.
'Objects cognized with substance' refer to the remaining objects of cognition except for 'dṛṣṭi' (views), 'māna' (pride), and the 'dharmas' (phenomena) associated with them. 'Objects cognized without substance' refer to the previously excluded objects of cognition, because they arise from the notion of 'self'. 'Objects of substance' refer to the remaining objects of cognition except for 'anāsrava' (untainted), conditions that are not of the same realm, 'bhūmi-vyāpāra' (activities of the ground), indecisiveness regarding things, and objects of the future. 'Objects of discrimination' refer to the previously excluded objects of cognition, because they only take what they themselves discriminate as their object. 'Objects cognized with perversion' refer to the objects cognized by the activities of permanence, etc. 'Objects cognized without perversion' refer to the objects cognized by the activities of impermanence, etc. 'Objects cognized with obstruction' refer to the objects cognized by those who have not severed the 'jñeyāvaraṇa' (obscuration of knowledge). 'Objects cognized without obstruction' refer to the objects cognized by those who have severed the 'jñeyāvaraṇa'. Furthermore, if one wishes to ascertain the meaning of 'ālambana-pratyaya' (condition of object), it should be done through 'lakṣaṇa' (characteristic), 'viśeṣa' (distinction), 'pratiṣṭhā' (establishment), 'parijñāna' (thorough knowledge), and 'prahāṇa' (abandonment). Establishing the characteristic of an object means that if a thing is the cause of the arising of mind and mental factors that appear similar to it, and after it has arisen, it can still grasp, manifest, and internally prove this thing, then this thing is the characteristic of an object.
There are twenty-nine kinds of distinctions: 1. 'Non-object' refers to the inverted mind and mental factors, and the objects cognized by conditions such as the past, future, dreams, shadows, illusions, etc. 2. 'Object' refers to the remaining objects of cognition. 3. 'Object that is not an object' refers to 'rūpa' (form), 'citta-viprayukta-saṃskāra' (non-associated formations), 'asaṃskṛta' (unconditioned). 4. 'Object that is an object' refers to mind and mental factors. 5. 'Object of righteousness' refers to virtuous 'dharmas' (phenomena). 6. 'Object of unrighteousness' refers to defiled 'dharmas'. 7. 'Object that is neither righteous nor unrighteous' refers to 'anivṛtāvyākṛta' (unspecified and uncovered phenomena). 8. 'Object of reasoning' refers to virtuous mind and mental factors. 9. 'Object of non-reasoning' refers to defiled mind and mental factors. 10. 'Object that is neither reasoning nor non-reasoning' refers to mind and mental factors different from these. 11. 'Object of the same kind' refers to good, etc., conditioning good, etc., one's own realm conditioning one's own realm, tainted conditioning tainted, untainted conditioning untainted, and so on. 12. 'Object of a different kind'
。謂善等緣不善等。餘地緣餘地。有漏無漏緣無漏有漏。如是等十三異性所緣。謂有尋有伺心心法所緣。十四一性所緣。謂無尋無伺心心法所緣。十五威勢所緣。謂無想及彼方便心心法所緣境界。及空識無邊處所緣境界。此中前二句能除想故名威勢。所餘性大故名威勢。十六略細所緣。謂無所有處所緣境界。十七極細所緣。謂非想非非想所緣。過此更無極細性故。十八煩惱所緣。謂即此能有所緣故。如經中說斷滅所緣。十九法所緣。謂聖教名句文身。二十義所緣。謂依此法義。二十一狹小所緣。謂聲聞乘等。二十二廣大所緣。謂大乘。二十三相所緣。謂止舉舍相。二十四無相所緣。謂涅槃及第一有。二十五真實所緣。謂真如及十六行所緣諸諦。二十六安住所緣。謂滅盡定及定方便心心法所緣。二十七自在所緣。謂解脫等乃至一切種智諸功德所緣。二十八須臾所緣。謂無學所緣唯此生故。二十九隨轉所緣。謂佛菩薩所緣境界。
安立者。謂所緣境體非真實。唯安立故。由四種因知所緣境體非真實。謂相違識相故。無所緣境。識可得故不由功用。應無倒故隨三智轉故。由此道理能取體性亦非真實。三智者。謂自在智。觀察智無。分別智。為顯四因。乃說頌曰。
鬼傍生人天 各隨其所應 等事心異故 許
義非真實 於過去事等 夢像二影中 雖所緣非實 而境相成就 若義義性成 無無分別智 此若無佛果 證得不應理 得自在菩薩 由愿解力故 如欲地等成 得定者亦爾 成就簡擇者 有智得定者 思惟一切法 如義皆顯現 無分別智行 諸義皆不現 當知無有義 由此亦無識
遍知者。謂如實知相差別安立所緣境界。
斷者。謂聲聞等及與大乘所得轉依。聲聞乘等所得轉依。雖于蘊界處所緣得解脫。然于彼不得自在。大乘所得轉依具得二種已說。所緣緣隨文抉擇義。
增上緣者。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。
任持增上者。謂風輪等。於水輪等器世間。于有情世間大種。于所造諸根。于諸識如是等。引發增上者。謂一切有情共業于器世間故。有漏業于異熟果。如是等俱有增上者。謂心於心法作意。於心觸。于受。如是等。此後增上依二十二根建立。境界增上者。謂眼耳鼻舌身意根。由此增上力色等生故。產生增上者。謂男女根。由此增上力得入胎故。住持增上者。謂命根。由此增上力眾同分得住故。受用果增上者
【現代漢語翻譯】 現代漢語譯本 義非真實 於過去事等 夢像二影中 雖所緣非實 而境相成就 若義義性成 無無分別智（nirvikalpa-jñana） 此若無佛果（Buddha-phala）， 證得不應理 得自在菩薩（bodhisattva） 由愿解力故 如欲地等成 得定者亦爾 成就簡擇者 有智得定者 思惟一切法 如義皆顯現 無分別智行 諸義皆不現 當知無有義 由此亦無識
遍知者。謂如實知相差別安立所緣境界。
斷者。謂聲聞等及與大乘所得轉依。聲聞乘等所得轉依。雖于蘊界處所緣得解脫。然于彼不得自在。大乘所得轉依具得二種已說。所緣緣隨文抉擇義。
增上緣者。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。
任持增上者。謂風輪等。於水輪等器世間。于有情世間大種。于所造諸根。于諸識如是等。引發增上者。謂一切有情共業于器世間故。有漏業于異熟果。如是等俱有增上者。謂心於心法作意。於心觸。于受。如是等。此後增上依二十二根建立。境界增上者。謂眼耳鼻舌身意根。由此增上力色等生故。產生增上者。謂男女根。由此增上力得入胎故。住持增上者。謂命根。由此增上力眾同分得住故。受用果增上者
【English Translation】 English version Meaning is not Real In past events, etc., in dreams, images, and shadows, Although the object of perception is unreal, the appearance of the object is accomplished. If meaning and the nature of meaning are established, there would be no non-conceptual wisdom (nirvikalpa-jñana). If this (non-conceptual wisdom) does not exist, the attainment of Buddhahood (Buddha-phala) would be illogical. Bodhisattvas (bodhisattva) who have attained freedom, through the power of their vows and understanding, Achieve (results) like the desire realm, etc.; those who have attained samadhi are also like that. Those who have achieved discernment, those with wisdom who have attained samadhi, Thinking about all dharmas, they all appear as meaning. When non-conceptual wisdom is active, all meanings do not appear. It should be known that there is no meaning; therefore, there is also no consciousness.
The all-knowing one: means truly knowing the differences in characteristics and establishing the object of perception.
Cessation: refers to the transformation attained by Shravakas (śrāvaka) and the Mahayana. The transformation attained by the Shravaka vehicle, although they attain liberation from the aggregates, realms, and bases, they do not attain freedom in them. The transformation attained by the Mahayana possesses both of the two aspects already mentioned. The meaning of objective condition is determined according to the text.
The Adhipati cause (Adhipati-pratyaya): means because of sustaining increase, because of inducing increase, because of co-existing increase, because of object increase, because of production increase, because of maintaining increase, because of enjoying result increase, because of worldly purity and detachment increase, because of transmundane purity and detachment increase. This is the meaning of Adhipati cause.
Sustaining increase: refers to wind wheels, etc., in the container world such as water wheels, etc., in the material elements of the sentient world, in the created faculties, in the consciousnesses, and so on. Inducing increase: means the shared karma of all sentient beings in the container world, defiled karma in the maturation result, and so on. Co-existing increase: means mind in mental factors, attention in mental contact, in feeling, and so on. This subsequent increase is established based on the twenty-two faculties. Object increase: refers to the eye, ear, nose, tongue, body, and mind faculties. Because of this increasing power, forms, etc., are produced. Production increase: refers to the male and female faculties. Because of this increasing power, one is able to enter the womb. Maintaining increase: refers to the life faculty. Because of this increasing power, the commonality of beings is maintained. Enjoying result increase:
。謂苦樂憂喜舍根。依此能受愛非愛異熟故。世間清凈離欲增上者。謂信勤念定慧根。由此制伏諸煩惱故。出世清凈離欲增上者。謂所建立。未知欲知根。已知根。具知根。由此永害諸隨眠故。
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。初是同分。諸根與識俱識相似。于諸境界相續生故。由根與識相似轉義。說名同分。第二是彼同分。諸根離識自類相似。相續生故。由根不與識合。唯自體相似相續生。根相相似義。說名彼同分。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。若依此色受得生。是名執受。色蘊一分。五有色界處全。及四一分。是執受。色蘊一分者。謂根根居處所攝。五有色界處全者。謂眼等。四一分者。謂不離根色香味觸。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。取境增上者。謂眼等六由此增上力。於色等境心
【現代漢語翻譯】 現代漢語譯本：所謂的苦樂憂喜舍根（指感受苦、樂、憂、喜、舍這五種感受的根源），是因為依賴這些根，能夠感受可愛與不可愛的事物所帶來的異熟果報。世間清凈離欲增上者，指的是信根、勤根、念根、定根、慧根（五種使人清凈並遠離慾望的根源），因為通過這些根可以制伏各種煩惱。出世清凈離欲增上者，指的是所建立的未知欲知根、已知根、具知根（三種使人超脫世俗，達到清凈離欲的根源），因為通過這些根可以永遠斷除各種隨眠煩惱。
什麼是同分和彼同分？有多少是同分和彼同分？觀察同分和彼同分是爲了什麼？所謂的同分和彼同分，是指不離識（意識）的相似根，在境界上相續產生；以及離識的自身相似相續產生。這就是同分和彼同分的含義。前者是同分，因為諸根與識共同作用，相似地在各種境界上相續產生。由於根與識相似地運轉，所以稱為同分。後者是彼同分，因為諸根離開識，只是自身種類相似地相續產生。由於根不與識結合，只是自體相似地相續產生，根的相似性稱為彼同分。色蘊（物質的集合）的一部分，眼等五有色處（眼、耳、鼻、舌、身五種感覺器官）的一部分，是同分和彼同分。爲了捨棄執著與識相應或不相應的『我』，所以要觀察同分和彼同分。
什麼是執受？有多少是執受？觀察執受是爲了什麼？所謂的執受，是指受（感受）產生所依賴的色（物質），這就是執受的含義。如果依賴這種色，受才能產生，就稱為執受。色蘊的一部分，五有色處全部，以及四處的一部分，是執受。色蘊的一部分，指的是根（感覺器官）和根的居處所包含的物質。五有色處全部，指的是眼等。四處的一部分，指的是不離根的色、香、味、觸。爲了捨棄執著身體自在運轉的『我』，所以要觀察執受。
什麼是根？有多少是根？觀察根是爲了什麼？所謂的根，是指在獲取境界上起增上作用，在種族不斷上起增上作用，在眾同分住（眾生共同的生命狀態）上起增上作用，在受用清凈與不凈業果上起增上作用，在世間離欲上起增上作用，在出世離欲上起增上作用。這就是根的含義。在獲取境界上起增上作用，指的是眼等六根（眼、耳、鼻、舌、身、意），通過這些根的增上力，心
【English Translation】 English version: The so-called roots of suffering, pleasure, sorrow, joy, and equanimity (referring to the sources of experiencing these five feelings) are because, relying on these roots, one can experience the ripened results of lovable and unlovable things. Those who increase in worldly purity and detachment refer to the roots of faith, diligence, mindfulness, concentration, and wisdom (five roots that purify and detach one from desires), because through these roots, various afflictions can be subdued. Those who increase in supramundane purity and detachment refer to the established root of 'not-yet-knowing that one will know,' the root of 'knowing,' and the root of 'complete knowing' (three roots that transcend the mundane and achieve purity and detachment), because through these roots, various latent afflictions can be permanently eliminated.
What are 'samānāṃśa' (commonality) and 'tad-samānāṃśa' (that-commonality)? How many are 'samānāṃśa' and 'tad-samānāṃśa'? Why observe 'samānāṃśa' and 'tad-samānāṃśa'? The so-called 'samānāṃśa' and 'tad-samānāṃśa' refer to the similar roots that do not separate from consciousness (vijñāna), continuously arising in relation to objects; and the self-similar continuous arising that is separate from consciousness. This is the meaning of 'samānāṃśa' and 'tad-samānāṃśa'. The former is 'samānāṃśa', because the roots and consciousness work together, similarly and continuously arising in various realms. Because the roots and consciousness operate similarly, it is called 'samānāṃśa'. The latter is 'tad-samānāṃśa', because the roots, separate from consciousness, only continuously arise in a self-similar manner. Because the roots do not combine with consciousness, but only continuously arise in a self-similar manner, the similarity of the roots is called 'tad-samānāṃśa'. A portion of the 'rūpa-skandha' (aggregate of form), a portion of the five sense bases such as the eye, are 'samānāṃśa' and 'tad-samānāṃśa'. To abandon attachment to the 'self' that is associated or not associated with consciousness, one observes 'samānāṃśa' and 'tad-samānāṃśa'.
What is 'adhiṣṭhāna' (support)? How many are 'adhiṣṭhāna'? Why observe 'adhiṣṭhāna'? The so-called 'adhiṣṭhāna' refers to the 'rūpa' (form) upon which 'vedanā' (feeling) arises, this is the meaning of 'adhiṣṭhāna'. If, relying on this 'rūpa', 'vedanā' can arise, it is called 'adhiṣṭhāna'. A portion of the 'rūpa-skandha', all of the five sense bases, and a portion of the four, are 'adhiṣṭhāna'. A portion of the 'rūpa-skandha' refers to the 'rūpa' contained in the roots (sense organs) and the places where the roots reside. All of the five sense bases refer to the eye, etc. A portion of the four refers to 'rūpa' (form), 'gandha' (smell), 'rasa' (taste), and 'spraṣṭavya' (touch) that are inseparable from the roots. To abandon attachment to the 'self' that freely operates in the body, one observes 'adhiṣṭhāna'.
What are the 'indriya' (roots)? How many are the 'indriya'? Why observe the 'indriya'? The so-called 'indriya' refers to that which increases in grasping objects, increases in the continuity of lineage, increases in the common life state of beings, increases in experiencing the results of pure and impure karma, increases in worldly detachment, and increases in supramundane detachment. This is the meaning of 'indriya'. Increasing in grasping objects refers to the six 'indriya' (eye, ear, nose, tongue, body, mind), through the increasing power of these roots, the mind
心法轉故。種族不斷增上者。謂男女根由此增上力。子孫等胤流轉不絕故。余如增上緣中說。受識蘊全。色行蘊一分。十二界六處全。法界法處一分是根。色蘊一分者。謂眼耳鼻舌身男女根。行蘊一分者。謂命信勤念定慧根。十二界全者。謂六根六識界。六處全者。謂內六處。法界法處一分者。謂命及樂等信等五根。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。苦受自相者。謂苦受即用苦體為自相故。名苦苦性。隨順苦受法自相者。謂能生此受根境及相應法隨順苦受故。名苦苦性。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。此中樂受及隨順樂受法。于變壞位能生憂惱故。此變壞是壞苦性。又由愛故令心變壞。亦是壞苦。如經中說。入變壞心一切一分。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。不苦不樂受者。謂阿
【現代漢語翻譯】 現代漢語譯本：心法的轉變，使得種族能夠不斷增上，指的是男女根由此增上的力量。因為子孫後代的綿延流轉不絕。其餘的如同增上緣中所說。受蘊和識蘊是完整的，色蘊和行蘊各佔一部分。十二界和六處是完整的，法界和法處佔一部分是根。色蘊的一部分指的是眼根、耳根、鼻根、舌根、身根、男女根。行蘊的一部分指的是命根、信根、勤根、念根、定根、慧根。十二界完整指的是六根界和六識界。六處完整指的是內六處。法界和法處的一部分指的是命根以及樂根等，信根等五根。爲了捨棄執著，增上我，所以要觀察根。
什麼是苦苦性？哪些是苦苦性？爲了什麼緣故要觀察苦苦性呢？指的是苦受的自相，以及隨順苦受的法的自相，這就是苦苦性的意義。苦受的自相，指的是苦受本身以苦的體性作為自相，所以叫做苦苦性。隨順苦受的法的自相，指的是能夠產生這種苦受的根、境以及相應的法，它們隨順著苦受，所以叫做苦苦性。一切事物的一部分是苦苦性。爲了捨棄執著，認為存在苦的我，所以要觀察苦苦性。
什麼是壞苦性？哪些是壞苦性？爲了什麼緣故要觀察壞苦性呢？指的是樂受變壞的自相，以及隨順樂受的法變壞的自相，因為對於樂的愛戀之心發生了變壞，這就是壞苦性的意義。這裡面，樂受以及隨順樂受的法，在變壞的時候能夠產生憂愁和煩惱，這種變壞就是壞苦性。又因為愛戀的緣故，使得心發生變壞，這也是壞苦。如同經中所說，進入變壞的心。一切事物的一部分是壞苦性。爲了捨棄執著，認為存在樂的我，所以要觀察壞苦性。
什麼是行苦性？哪些是行苦性？爲了什麼緣故要觀察行苦性呢？指的是不苦不樂受的自相，以及隨順不苦不樂受的法的自相，因為它們被前兩種（苦受和樂受）的粗重所攝受，不能脫離兩種無常所帶來的不安穩，這就是行苦性的意義。不苦不樂受，指的是...
【English Translation】 English version: The transformation of the mind (心法, xin fa) allows the lineage to continuously increase, referring to the power of the male and female reproductive organs (男女根, nan nv gen) to enhance this. This is because the descendants continue to flow without interruption. The rest is as described in the conditions for increase (增上緣, zeng shang yuan). The feeling aggregate (受蘊, shou yun) and consciousness aggregate (識蘊, shi yun) are complete, while the form aggregate (色蘊, se yun) and mental formation aggregate (行蘊, xing yun) each constitute a portion. The twelve sense bases (十二界, shi er jie) and six sense spheres (六處, liu chu) are complete, while a portion of the realm of phenomena (法界, fa jie) and the sphere of phenomena (法處, fa chu) constitute the roots (根, gen). A portion of the form aggregate refers to the eye organ, ear organ, nose organ, tongue organ, body organ, male and female reproductive organs. A portion of the mental formation aggregate refers to the life faculty (命根, ming gen), faith faculty (信根, xin gen), energy faculty (勤根, qin gen), mindfulness faculty (念根, nian gen), concentration faculty (定根, ding gen), and wisdom faculty (慧根, hui gen). The completeness of the twelve sense bases refers to the six sense organs and the six consciousness spheres. The completeness of the six sense spheres refers to the six internal sense spheres. A portion of the realm of phenomena and the sphere of phenomena refers to the life faculty, as well as the pleasure faculty (樂根, le gen) and the five faculties such as the faith faculty. In order to abandon attachment and increase the 'self' (我, wo), one must observe the roots.
What is the nature of suffering of suffering (苦苦性, ku ku xing)? Which things possess the nature of suffering of suffering? For what reason should one observe the nature of suffering of suffering? It refers to the self-nature of painful feeling (苦受, ku shou), as well as the self-nature of the phenomena that accord with painful feeling; this is the meaning of the nature of suffering of suffering. The self-nature of painful feeling refers to painful feeling itself, which takes the essence of suffering as its self-nature, hence it is called the nature of suffering of suffering. The self-nature of the phenomena that accord with painful feeling refers to the roots, objects, and corresponding phenomena that can generate this painful feeling; they accord with painful feeling, hence they are called the nature of suffering of suffering. A portion of all things is the nature of suffering of suffering. In order to abandon attachment and the belief that a suffering 'self' exists, one must observe the nature of suffering of suffering.
What is the nature of suffering of change (壞苦性, huai ku xing)? Which things possess the nature of suffering of change? For what reason should one observe the nature of suffering of change? It refers to the changing self-nature of pleasant feeling (樂受, le shou), as well as the changing self-nature of the phenomena that accord with pleasant feeling, because the love for pleasure undergoes change; this is the meaning of the nature of suffering of change. Here, pleasant feeling and the phenomena that accord with pleasant feeling can generate sorrow and distress when they change; this change is the nature of suffering of change. Furthermore, because of love, the mind undergoes change, and this is also suffering of change. As it is said in the sutras, entering the changing mind. A portion of all things is the nature of suffering of change. In order to abandon attachment and the belief that a pleasurable 'self' exists, one must observe the nature of suffering of change.
What is the nature of suffering of pervasive conditioning (行苦性, xing ku xing)? Which things possess the nature of suffering of pervasive conditioning? For what reason should one observe the nature of suffering of pervasive conditioning? It refers to the self-nature of neither-pleasant-nor-painful feeling (不苦不樂受, bu ku bu le shou), as well as the self-nature of the phenomena that accord with neither-pleasant-nor-painful feeling, because they are encompassed by the grossness of the previous two (painful feeling and pleasant feeling), and cannot escape the instability brought about by the two kinds of impermanence; this is the meaning of the nature of suffering of pervasive conditioning. Neither-pleasant-nor-painful feeling refers to...
賴耶識相應受。隨順不苦不樂受法者。謂順此受。諸行。彼二粗重所攝受者。謂苦壞二苦粗重所隨故。不離二無常所隨不安隱者。謂不解脫二苦故。或於一時墮在苦位。或於一時墮在樂位。非一切時唯不苦不樂位。是故無常所隨不安隱義。是行苦性。除三界二處諸蘊一分。一切是行苦性。三界者。謂意界法界意識界。二處者。謂意處法處。一分者。謂除無漏相。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。由不善及有漏善法。能有當來阿賴耶識及相應異熟。由彼異熟故此二種名有異熟。十界四處諸蘊一分。是有異熟。十界者。謂七識色聲法界。四處者。謂色聲意法處。一分者。謂除無記無漏。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。余但異熟生非異熟餘者謂眼耳等及苦樂等。是阿賴耶識余。此唯得名異熟生。從異熟生故。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。悕望故有悕望者。取故有取者。是食義。初是段食。由變壞時長養根大故。二是觸食。由依可愛境觸攝益所依故。三是意思食。由系意悕望可愛事力攝益所依故。四是識食。由阿賴耶識執持力身得住故。所以者
【現代漢語翻譯】 現代漢語譯本 賴耶識（Alaya-vijñāna，根本識）相應的感受，隨順不苦不樂的感受的法，是指隨順這種感受的諸行（saṃskāra，行蘊）。這二者被粗重（daurbalya，身心上的沉重感）所攝受，因為被苦和壞的兩種苦粗重所隨逐。不離這兩種無常所隨逐的不安穩，是指不能解脫這兩種苦的緣故。或者有時會墮入苦的境地，或者有時會墮入樂的境地，並非任何時候都只是不苦不樂的境地。因此，無常所隨逐的不安穩，是行苦的性質。除了三界（trayo dhātavaḥ，欲界、色界、無色界）二處（dve āyatanāni，意處、法處）的諸蘊（skandha，五蘊）的一部分，一切都是行苦的性質。三界是指意界（mano-dhātu）、法界（dharma-dhātu）、意識界（mano-vijñāna-dhātu）。二處是指意處（manāyatana）、法處（dharmāyatana）。一部分是指除去無漏（anāsrava，沒有煩惱）的相。爲了捨棄執著有不苦不樂的『我』的緣故，觀察行苦的性質。 什麼是有異熟（vipāka，果報）？哪些是有異熟？爲了什麼緣故觀察有異熟呢？指不善（akuśala，惡業）以及善的有漏（sāsrava，有煩惱）法，是有異熟的。由於不善以及有漏的善法，能夠有當來的阿賴耶識以及相應的異熟。由於那個異熟的緣故，這兩種法被稱為有異熟。十界（daśa dhātavaḥ，十種界）四處（catvāri āyatanāni，四種處）的諸蘊的一部分，是有異熟的。十界是指七識界（sapta vijñāna-dhātavaḥ）、色界（rūpa-dhātu）、聲界（śabda-dhātu）、法界（dharma-dhātu）。四處是指色處（rūpāyatana）、聲處（śabdāyatana）、意處（manāyatana）、法處（dharmāyatana）。一部分是指除去無記（avyākṛta，非善非惡）和無漏。爲了捨棄執著能捨能續的諸蘊『我』的緣故，觀察有異熟。而且，異熟只是阿賴耶識以及相應的法。其餘的只是異熟生（vipākaja，由異熟所生），不是異熟。其餘的指眼、耳等以及苦、樂等，是阿賴耶識的其餘部分。這些只是被稱為異熟生，因為是從異熟所生的緣故。什麼是食（āhāra，食物）？哪些是食？爲了什麼緣故觀察食呢？因為變壞的緣故有變壞者，因為境界的緣故有境界者，因為希望的緣故有希望者，因為取（grahaṇa，執取）的緣故有取者，這是食的意義。最初的是段食（kabalīkāra āhāra，粗細食物），因為變壞時能夠長養根和大的緣故。第二是觸食（sparśa āhāra，感覺印象），因為依靠可愛的境界的觸能夠攝益所依的緣故。第三是意思食（manas-saṃcetanā āhāra，意志），因為系意希望可愛事物的力量能夠攝益所依的緣故。第四是識食（vijñāna āhāra，意識），因為阿賴耶識的執持力量使身體能夠安住的緣故。所以是這樣。
【English Translation】 English version The feeling associated with Alaya-vijñāna (storehouse consciousness), the dharma that accords with neither painful nor pleasant feeling, refers to the saṃskāras (formations) that accord with this feeling. These two are embraced by daurbalya (heaviness), because they are accompanied by the two kinds of heavy burdens of suffering and decay. Not being apart from the insecurity accompanied by these two kinds of impermanence means not being liberated from these two kinds of suffering. Or at times, one falls into a state of suffering, or at times, one falls into a state of pleasure, not being only in a state of neither painful nor pleasant at all times. Therefore, the insecurity accompanied by impermanence is the nature of suffering of formations (saṃskāra-duḥkha). Except for a portion of the skandhas (aggregates) in the three dhātavaḥ (realms: desire realm, form realm, formless realm) and the two āyatanāni (sense fields: the mind base and the dharma base), everything is the nature of suffering of formations. The three realms refer to the mano-dhātu (mind element), dharma-dhātu (dharma element), and mano-vijñāna-dhātu (mind-consciousness element). The two bases refer to the manāyatana (mind base) and dharmāyatana (dharma base). A portion refers to excluding the anāsrava (untainted) aspect. In order to abandon the attachment to the 'self' that is neither painful nor pleasant, one observes the nature of suffering of formations. What is vipāka (result, retribution)? Which are vipāka? For what reason does one observe vipāka? It refers to akuśala (unwholesome) and sāsrava (tainted) wholesome dharmas, which are vipāka. Because of unwholesome and tainted wholesome dharmas, there can be future Alaya-vijñāna and corresponding vipāka. Because of that vipāka, these two kinds of dharmas are called vipāka. A portion of the skandhas in the daśa dhātavaḥ (ten elements) and the catvāri āyatanāni (four bases) are vipāka. The ten elements refer to the seven vijñāna-dhātavaḥ (consciousness elements), rūpa-dhātu (form element), śabda-dhātu (sound element), and dharma-dhātu (dharma element). The four bases refer to rūpāyatana (form base), śabdāyatana (sound base), manāyatana (mind base), and dharmāyatana (dharma base). A portion refers to excluding avyākṛta (unspecified) and anāsrava. In order to abandon the attachment to the 'self' of the skandhas that can be abandoned and continued, one observes vipāka. Moreover, vipāka is only Alaya-vijñāna and corresponding dharmas. The rest are only vipākaja (born from vipāka), not vipāka. The rest refer to the eyes, ears, etc., and suffering, pleasure, etc., which are the rest of Alaya-vijñāna. These are only called vipākaja, because they are born from vipāka. What is āhāra (food)? Which are food? For what reason does one observe food? Because of decay, there is a decaying one; because of the object, there is an object; because of hope, there is a hoping one; because of grahaṇa (grasping), there is a grasping one; this is the meaning of food. The first is kabalīkāra āhāra (physical food), because it can nourish the roots and the body when it decays. The second is sparśa āhāra (sense impression), because the touch relying on the lovely object can benefit the basis. The third is manas-saṃcetanā āhāra (volition), because the power of directing the mind to hope for lovely things can benefit the basis. The fourth is vijñāna āhāra (consciousness), because the power of Alaya-vijñāna holding on enables the body to abide. Therefore, it is so.
何。若離此識所依止身便爛壞故。三蘊十一界五處一分是食。為舍執著由食住我故。觀察食。又此四食差別建立略有四種。一不凈依止住食。謂欲界異生由具縛故。二凈不凈依止住食。謂有學及色無色界異生有餘縛故。三清凈依止住食。謂阿羅漢等解脫一切縛故。四示現住食。謂諸佛及已證大威德菩薩。由唯示現食力住故。
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。以一切法中涅槃及清凈真如是最勝相故。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。如前所說是無上。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。遍計所執相差別者。謂于蘊界處中遍計所執。我有情命者生者養者數取趣者意生者摩納婆等。于蘊等中實無我等自性。但是遍計所執相故。所分別相差別者。謂即蘊界處法。由於此處我有情等虛妄分別轉故。法性相差別者。謂即于蘊界處中我等無性無我有性。由離有無相真如用蘊等中我等無性無我有性為相故。當知此中依三自性及多分依數取趣
【現代漢語翻譯】 現代漢語譯本： 什麼（是食）？如果離開這個識所依止的身體，便會腐爛損壞。三蘊（Three Aggregates，色蘊、受蘊、想蘊）十一界（Eleven Realms，眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界）五處（Five Sense Bases，眼處、耳處、鼻處、舌處、身處）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。而且這四種食的差別建立，略有四種：一、不清凈依止住食，指欲界（Desire Realm）的凡夫，因為具有束縛的緣故。二、凈與不清凈依止住食，指有學（Those still learning on the path）以及色界（Form Realm）、無色界（Formless Realm）的凡夫，因為還有殘餘束縛的緣故。三、清凈依止住食，指阿羅漢（Arhats）等，因為解脫了一切束縛的緣故。四、示現住食，指諸佛（Buddhas）以及已經證得大威德的菩薩（Bodhisattvas），因為僅僅示現食力的緣故。
什麼是有上（Superior）？哪些是有上？爲了什麼意義而觀察有上呢？指一切有為法（Conditioned phenomena），以及無為法（Unconditioned phenomena）的一部分，是有上的意義。除了法界（Dharmadhatu，the realm of all phenomena）和法處（Dharmadhatu，the realm of all phenomena）的一部分，一切都是有上。因為一切法中，涅槃（Nirvana）以及清凈真如（Pure Suchness）是最殊勝的相。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（Unsurpassed）？哪些是無上？爲了什麼意義而觀察無上呢？指無為法的一部分，是無上的意義。法界和法處的一部分，如前面所說是無上。爲了捨棄執著于最殊勝事物的『我』，所以要觀察無上。由此所說的差別道理，其餘無量法門可以類推觀察。其次，蘊、界、處的差別，略有三種：一是遍計所執相（Imagined nature）的差別，二是所分別相（Dependent nature）的差別，三是法性相（Perfected nature）的差別。遍計所執相的差別是指，在蘊、界、處中遍計所執的『我』、『有情』（Sentient being）、『命者』、『生者』、『養者』、『數取趣者』（Pudgala，the one who repeatedly takes rebirth）、『意生者』、『摩納婆』（Manava，a human being）等。在蘊等中，實際上沒有我等自性，但是遍計所執的相的緣故。所分別相的差別是指，即蘊、界、處法，由於此處我有情等虛妄分別轉的緣故。法性相的差別是指，即于蘊、界、處中我等無性，無我有性，由於遠離有無相的真如，用蘊等中我等無性，無我有性為相的緣故。應當知道，此處依據三自性（Three Natures）以及多分依據數取趣者。
【English Translation】 English version: What (is food)? If this body, which is relied upon by consciousness, is separated from it, it will decay and be destroyed. The three aggregates (Skandha: form, feeling, perception), eleven realms (Ayatana: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch) and a portion of the five sense bases (Dhatu: eye, ear, nose, tongue, body) are food. In order to abandon attachment to the 'self' that dwells by means of food, one should contemplate food. Moreover, the establishment of the differences among these four kinds of food is roughly fourfold: First, impure dependent dwelling food, referring to ordinary beings in the Desire Realm (Kāmadhātu), because they possess bonds. Second, pure and impure dependent dwelling food, referring to those still learning (Śaikṣa) and ordinary beings in the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu), because they still have remaining bonds. Third, pure dependent dwelling food, referring to Arhats (Arhat) and others, because they have liberated themselves from all bonds. Fourth, demonstrative dwelling food, referring to Buddhas (Buddha) and Bodhisattvas (Bodhisattva) who have already attained great power, because they only demonstrate the power of food.
What is superior (Superior)? Which are superior? For what purpose does one contemplate the superior? It refers to all conditioned phenomena (Saṃskṛta), and a portion of unconditioned phenomena (Asaṃskṛta), which is the meaning of superior. Except for a portion of the Dharmadhatu (Dharmadhatu, the realm of all phenomena) and the Dharmadhatu, everything is superior. Because among all dharmas, Nirvana (Nirvana) and Pure Suchness (Śuddha-tathatā) are the most excellent aspects. In order to abandon attachment to the inferior 'self', one should contemplate the superior.
What is unsurpassed (Unsurpassed)? Which are unsurpassed? For what purpose does one contemplate the unsurpassed? It refers to a portion of unconditioned phenomena, which is the meaning of unsurpassed. A portion of the Dharmadhatu and the Dharmadhatu, as mentioned before, is unsurpassed. In order to abandon attachment to the most excellent 'self', one should contemplate the unsurpassed. From the differential principles explained here, the remaining immeasurable Dharma gates can be observed by analogy. Furthermore, the differences among the aggregates, realms, and sense bases are roughly threefold: First, the difference of the imagined nature (Parikalpita-svabhāva). Second, the difference of the dependent nature (Paratantra-svabhāva). Third, the difference of the perfected nature (Pariniṣpanna-svabhāva). The difference of the imagined nature refers to the 'self', 'sentient being' (Sattva), 'life-force', 'birth-taker', 'nourisher', 'Pudgala' (Pudgala, the one who repeatedly takes rebirth), 'mind-born one', 'Manava' (Manava, a human being), etc., that are imagined within the aggregates, realms, and sense bases. Within the aggregates, etc., there is actually no self-nature of the self, etc., but it is because of the nature of the imagined. The difference of the dependent nature refers to the aggregates, realms, and sense bases, because of the false discriminations of the self, sentient beings, etc., that arise in this place. The difference of the perfected nature refers to the non-self-nature of the self, etc., and the existence of non-self within the aggregates, realms, and sense bases, because of the True Suchness that is apart from the aspects of existence and non-existence, using the non-self-nature of the self, etc., within the aggregates, etc., as its aspect. It should be known that this relies on the Three Natures (Trisvabhāva) and mostly relies on the Pudgala.
無我理說三種相。
復有四種差別。謂相差別。分別差別。依止差別。相續差別。相差別者。謂蘊界處一一自相差別如色受等。分別差別者。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。依止差別者。謂乃至有情依止差別有爾所。當知蘊界處亦爾。由依各別內身蘊等諸法種種異故。相續差別者。謂一一剎那蘊界處轉。於一身中蘊等諸法一一剎那性變異故。
問于相差別善巧為何所了知耶。答了知我執過患。問于分別差別善巧為何所了知耶。答了知聚想過患。問于依止差別善巧為何所了知耶。答了知不作而得雖作而失想過患。問于相續差別。善巧為何所了知耶。答了知安住想過患。
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。外門差別者。謂多分欲界差別。多分言為簡等流法。為因聞思所生慧。內門差別者。謂一切定地。長時差別者。謂諸異生。分限差別者。謂諸有學及除最後剎那蘊界處。所餘無學。暫時差別者。謂諸無學最後剎那蘊界處。顯示差別者。謂諸佛及已得究竟菩薩摩訶薩。所示現諸蘊界處。
大乘阿毗達磨雜集論本事分中攝品第二
複次若略說攝有十一種。謂相攝界攝種
【現代漢語翻譯】 現代漢語譯本 無我之理，可以從三種角度來闡述。
此外，還有四種差別：相差別、分別差別、依止差別和相續差別。相差別是指蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（dhātu，構成經驗的十八種要素：六根、六塵、六識）和處（āyatana，產生經驗的十二種要素：六根、六塵）各自的自性差別，例如色、受等等。
分別差別是指在蘊、界、處中，存在實有和假有、世俗有和勝義有、有色和無色、有見和無見等等無量的差別。這些差別的分別如前所述。
依止差別是指，有多少有情（sentient beings）的依止差別，蘊、界、處也就有多少差別。這是因為所依止的各個不同的內身蘊等諸法各有差異。
相續差別是指，每一剎那蘊、界、處的轉變。在同一個身中，蘊等諸法每一剎那的性質都在變化。
問：善巧于相差別，能了知什麼呢？答：能了知我執的過患。
問：善巧于分別差別，能了知什麼呢？答：能了知聚想（認為事物是聚合體而非空性）的過患。
問：善巧于依止差別，能了知什麼呢？答：能了知不作而得（不努力就能獲得），雖作而失（即使努力也會失去）的想法的過患。
問：善巧于相續差別，能了知什麼呢？答：能了知安住想（認為事物是恒常不變的）的過患。
此外，蘊、界、處有六種差別：外門差別、內門差別、長時差別、分限差別、暫時差別和顯示差別。外門差別是指多分是欲界的差別，多分是爲了簡擇等流法（與煩惱同類的法），作為因的是聞思所生慧（通過聽聞和思考而產生的智慧）。
內門差別是指一切定地（禪定所達到的境界）。長時差別是指諸異生（尚未開悟的眾生）。分限差別是指諸有學（正在修行的聖者），以及除了最後剎那的蘊、界、處之外，其餘的無學（已證阿羅漢果位的聖者）。
暫時差別是指諸無學最後剎那的蘊、界、處。顯示差別是指諸佛（Buddhas）以及已得究竟的菩薩摩訶薩（Bodhisattva-mahāsattvas），所示現的諸蘊、界、處。
《大乘阿毗達磨雜集論》本事分中攝品第二
其次，如果簡略地說，可以概括為十一種：相攝、界攝、種
【English Translation】 English version The principle of non-self can be explained from three perspectives.
Furthermore, there are four kinds of differences: difference of characteristics, difference of discriminations, difference of reliance, and difference of continuity. The difference of characteristics refers to the difference in the individual characteristics of each of the skandhas (the five aggregates constituting an individual: form, feeling, perception, mental formations, consciousness), dhātus (the eighteen elements constituting experience: six sense organs, six sense objects, six consciousnesses), and āyatanas (the twelve sources of experience: six sense organs, six sense objects), such as form, feeling, and so on.
The difference of discriminations refers to the fact that within the skandhas, dhātus, and āyatanas, there exist real and unreal, conventional and ultimate, with form and without form, visible and invisible, and so on, countless differences. The discriminations of these differences are as previously described.
The difference of reliance refers to the fact that to the extent that there are differences in the reliance of sentient beings, there are also differences in the skandhas, dhātus, and āyatanas. This is because the various dharmas, such as the aggregates of the internal body on which they rely, are different from each other.
The difference of continuity refers to the transformation of the skandhas, dhātus, and āyatanas in each moment. Within the same body, the nature of the dharmas such as the aggregates changes in each moment.
Question: What is known by being skilled in the difference of characteristics? Answer: The faults of clinging to self are known.
Question: What is known by being skilled in the difference of discriminations? Answer: The faults of the thought of aggregation (thinking of things as aggregates rather than emptiness) are known.
Question: What is known by being skilled in the difference of reliance? Answer: The faults of the thought of 'gaining without effort' and 'losing even with effort' are known.
Question: What is known by being skilled in the difference of continuity? Answer: The faults of the thought of abiding (thinking of things as permanent and unchanging) are known.
Furthermore, the skandhas, dhātus, and āyatanas have six kinds of differences: difference of external gate, difference of internal gate, difference of long duration, difference of limited extent, difference of temporary duration, and difference of manifestation. The difference of external gate refers to the difference that mostly belongs to the desire realm, mostly for distinguishing the isoflow dharmas (dharmas of the same category as afflictions), and the wisdom arising from hearing and thinking is the cause.
The difference of internal gate refers to all the meditative states. The difference of long duration refers to all ordinary beings (unenlightened beings). The difference of limited extent refers to all trainees (those who are practicing towards enlightenment), and the non-learners (those who have attained Arhatship) except for the skandhas, dhātus, and āyatanas of the final moment.
The difference of temporary duration refers to the skandhas, dhātus, and āyatanas of the final moment of the non-learners. The difference of manifestation refers to the skandhas, dhātus, and āyatanas manifested by the Buddhas and the Bodhisattva-mahāsattvas who have attained ultimate realization.
《Abhidharmasamuccaya》, Chapter Two on the Section on the Basis
Furthermore, to put it briefly, there are eleven types: collection of characteristics, collection of elements, collection of seeds
類攝分位攝。伴攝方攝時攝一分攝具分攝更互攝勝義攝。
相攝者。謂蘊界處一一自相即體自攝。如色蘊攝色蘊。廣說乃至法處攝法處。界攝者。謂蘊界處所有種子阿賴耶識能攝彼界。由彼種子此中有故。種類攝者。謂蘊界處其相雖異。蘊義界義處義等故展轉相攝。蘊義等者。謂色受等皆有聚義。雖相各異一切相攝更互相望同一類故。界義等者。謂眼耳等皆有能持受用義故一切相攝。處義等者。謂眼耳等皆生長門義相應故一切相攝。
分位攝者。謂樂位蘊界處即自相攝。苦位不苦不樂位亦爾。分位等故。如色受等雖同蘊類。然苦樂等分位差別。樂位還攝樂位非苦等位。如是苦位不苦不樂位還自相攝。如蘊界處亦爾。
伴攝者。謂色蘊與余蘊互為伴故。即攝助伴。余蘊界處亦爾。如色蘊與余受等互為助伴能攝五蘊。如是受等一一助伴各攝五蘊。如蘊界處亦爾。互為伴故。一一皆攝一切界處。方攝者。謂依東方諸蘊界處還自相攝余方。蘊界處亦爾時攝者。謂過去世諸蘊界處還自相攝。未來現在諸蘊界處亦爾。
一分攝者。謂所有法蘊界處所攝。但攝一分非余。如戒蘊但攝色蘊等一分。定慧蘊等但攝行蘊一分。欲恚害界但攝法界一分。空無邊處等但攝意法處一分。如是等。
具分攝者。謂所
【現代漢語翻譯】 現代漢語譯本： 類攝：分位攝、伴攝、方攝、時攝、一分攝、具分攝、更互攝、勝義攝。
相攝：指的是蘊、界、處各自的自相即是其本體，自身攝自身。例如，色蘊攝色蘊，廣而言之，乃至法處攝法處。
界攝：指的是蘊、界、處所有的種子，即阿賴耶識，能夠攝持那些界。因為那些種子存在於阿賴耶識中。
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，因此可以輾轉互相攝持。蘊的意義等等，指的是色、受等等都有聚集的意義。雖然它們的相各不相同，但一切互相攝持，互相看待時屬於同一類。界的意義等等，指的是眼、耳等等都有能夠執持和受用的意義，因此一切互相攝持。處的意義等等，指的是眼、耳等等都與生長的門戶的意義相應，因此一切互相攝持。
分位攝：指的是樂位的蘊、界、處，自身攝自身。苦位、不苦不樂位也是如此，因為分位相同。例如，色、受等等雖然同屬于蘊的種類，但苦、樂等等的分位有差別。樂位還是攝持樂位，而不是苦等等的位。像這樣，苦位、不苦不樂位還是自身攝自身。蘊、界、處也是如此。
伴攝：指的是色蘊與其餘的蘊互相作為伴侶，因此攝持助伴。其餘的蘊、界、處也是如此。例如，色蘊與其餘的受等等互相作為助伴，能夠攝持五蘊。像這樣，受等等每一個助伴各自攝持五蘊。蘊、界、處也是如此，因為互相作為伴侶，每一個都攝持一切界處。
方攝：指的是依靠東方的諸蘊、界、處還是自身攝自身，其餘方位的蘊、界、處也是如此。時攝：指的是過去世的諸蘊、界、處還是自身攝自身，未來世、現在世的諸蘊、界、處也是如此。
一分攝：指的是所有法，蘊、界、處所攝持的，只是攝持一部分，而不是其餘的。例如，戒蘊只是攝持色蘊等等的一部分，定蘊、慧蘊等等只是攝持行蘊的一部分，欲界（指對慾望的執著）、恚界（指嗔恨）、害界（指傷害）只是攝持法界的一部分，空無邊處（指空無邊處天）等等只是攝持意法處的一部分。像這樣等等。
具分攝：指的是所……
【English Translation】 English version: Category of Inclusion: Inclusion by division, Inclusion by association, Inclusion by direction, Inclusion by time, Inclusion by a part, Inclusion by the whole, Inclusion by reciprocity, Inclusion by ultimate meaning.
Inclusion by characteristic: Refers to the aggregates (skandha), realms (dhatu), and bases (ayatana), each with its own characteristic (svalaksana) that is its very essence, thus including itself. For example, the aggregate of form (rupa-skandha) includes the aggregate of form, and so on, broadly speaking, up to the base of dharmas (dharma-ayatana) including the base of dharmas.
Inclusion by realm: Refers to the seeds of all aggregates, realms, and bases, namely the alaya-consciousness (alayavijnana), which can include those realms. This is because those seeds are present within it.
Inclusion by type: Refers to the aggregates, realms, and bases, whose characteristics, although different, share similar meanings in terms of 'aggregate,' 'realm,' and 'base,' thus mutually including each other. The meanings of 'aggregate,' etc., refer to how form, sensation, etc., all have the meaning of 'collection.' Although their characteristics are different, they all include each other, being of the same type when viewed reciprocally. The meanings of 'realm,' etc., refer to how the eye, ear, etc., all have the meaning of being able to hold and experience, thus all including each other. The meanings of 'base,' etc., refer to how the eye, ear, etc., all correspond to the meaning of being gateways for growth, thus all including each other.
Inclusion by division: Refers to the aggregates, realms, and bases in a state of pleasure, which include themselves. The same is true for states of suffering and neither-suffering-nor-pleasure, because the divisions are the same. For example, although form, sensation, etc., belong to the same category of aggregates, there are differences in the divisions of suffering, pleasure, etc. The state of pleasure still includes the state of pleasure, but not states of suffering, etc. Likewise, the states of suffering and neither-suffering-nor-pleasure still include themselves. The same is true for aggregates, realms, and bases.
Inclusion by association: Refers to the aggregate of form mutually associating with the other aggregates, thus including the assisting companions. The same is true for the other aggregates, realms, and bases. For example, the aggregate of form mutually associating with the other aggregates such as sensation, can include the five aggregates. Likewise, each of the assisting companions such as sensation, individually includes the five aggregates. The same is true for aggregates, realms, and bases, because they mutually associate, each including all realms and bases.
Inclusion by direction: Refers to the aggregates, realms, and bases that rely on the eastern direction still including themselves, and the aggregates, realms, and bases in other directions are also the same. Inclusion by time: Refers to the aggregates, realms, and bases of the past still including themselves, and the aggregates, realms, and bases of the future and present are also the same.
Inclusion by a part: Refers to all dharmas that are included by the aggregates, realms, and bases, but only include a part, not the rest. For example, the aggregate of morality (sila-skandha) only includes a part of the aggregate of form, etc., the aggregates of concentration (samadhi-skandha) and wisdom (prajna-skandha), etc., only include a part of the aggregate of formations (samskara-skandha), the realm of desire (kama-dhatu) [referring to attachment to desires], the realm of anger (vyapada-dhatu) [referring to hatred], and the realm of harm (vihimsa-dhatu) [referring to injury] only include a part of the dharma-dhatu, the sphere of infinite space (akasanañcayatana) [referring to the heaven of the sphere of infinite space], etc., only include a part of the base of mind and dharmas (mano-dharma-ayatana). And so on.
Inclusion by the whole: Refers to what...
有法蘊界處所攝。能攝全分。如苦蘊攝五取蘊。欲界攝十八界。無想有情處攝十處除香味。由此道理于余經中諸蘊界處所攝。一切法能攝全分。
更互攝者。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。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。隨其所應者。如蘊一一攝諸界處。界一一攝諸蘊處。處一一攝諸蘊界。如是廣說當思了知。勝義攝者。謂蘊界處真如所攝。
如是攝相。隨諸世間共所成立。相攝道理復有六種。一依處攝。如世間說。贍部洲攝於人。阿練若攝於鹿。當知此中眼等諸根攝眼等識亦爾。二任持攝。如世間說。繩等攝薪束等。當知此中身根攝眼等根亦爾。三同
【現代漢語翻譯】 現代漢語譯本： 有法蘊、界、處所包含，能夠包含全部。例如苦蘊包含五取蘊（五種執取之蘊），欲界包含十八界（十八種界），無想有情處包含十處（十種處），除去香味。由此道理，在其他經中，諸蘊、界、處所包含的一切法，能夠包含全部。
互相包含的情況：色蘊包含幾個界、幾個處？包含十個全部，一個少部分。受蘊包含幾個界、幾個處？一個少部分。如同受蘊，想蘊、行蘊也是如此。識蘊包含幾個界、幾個處？七個界，一個處。眼界包含幾個蘊、幾個處？色蘊少部分，一個處全部。如同眼界，耳、鼻、舌、身、色、聲、香、味、觸界也是如此。意界包含幾個蘊、幾個處？一個蘊，一個處。法界包含幾個蘊、幾個處？三個蘊全部，色蘊少部分，一個處全部。眼識界包含幾個蘊、幾個處？識蘊、意處少部分。如同眼識，耳、鼻、舌、身、意識界也是如此。眼處包含幾個蘊、幾個界？色蘊少部分，一個界全部。如同眼處，耳、鼻、舌、身、色、聲、香、味、觸處也是如此。意處包含幾個蘊、幾個界？一個蘊，七個界。法處包含幾個蘊、幾個界？三個蘊全部，一個少部分，一個界全部。像這樣，其他的法，用蘊、界、處的名稱來說，以及用不是蘊、界、處的名稱來說，如實有、假有、世俗有、勝義有、所知、所識、所達、有色、無色、有見、無見等等，像前面所顯示的，根據其相應的，與蘊、界、處互相包含，都應當知道。根據其相應的，例如蘊一一包含諸界、處，界一一包含諸蘊、處，處一一包含諸蘊、界。像這樣廣泛地說，應當思考了解。勝義包含的情況：指蘊、界、處被真如（事物的真實如是性）所包含。
像這樣的包含關係，根據世間共同成立的，包含的道理又有六種：一是依處包含。如世間所說，贍部洲（Jambudvipa，四大部洲之一）包含人，阿練若（Aranya，寂靜處）包含鹿。應當知道，這裡眼等諸根包含眼等識也是如此。二是任持包含。如世間所說，繩子等包含柴火束等。應當知道，這裡身根包含眼等根也是如此。三是同
【English Translation】 English version: There are dharmas encompassed by the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), which can encompass entirely. For example, the skandha of suffering encompasses the five clinging-aggregates (five aggregates of clinging), the desire realm encompasses the eighteen dhatus (eighteen elements), and the realm of beings without thought encompasses ten ayatanas (ten sense bases), excluding smell and taste. According to this principle, in other sutras, all dharmas encompassed by the skandhas, dhatus, and ayatanas can encompass entirely.
The mutual encompassment: How many dhatus and ayatanas does the rupa-skandha (form aggregate) encompass? It encompasses ten entirely and one partially. How many dhatus and ayatanas does the vedana-skandha (feeling aggregate) encompass? One partially. Just like the vedana-skandha, so are the samjna-skandha (perception aggregate) and samskara-skandha (mental formations aggregate). How many dhatus and ayatanas does the vijnana-skandha (consciousness aggregate) encompass? Seven dhatus and one ayatana. How many skandhas and ayatanas does the eye-dhatu (eye element) encompass? A small part of the rupa-skandha and one ayatana entirely. Just like the eye-dhatu, so are the ear, nose, tongue, body, form, sound, smell, taste, and touch dhatus. How many skandhas and ayatanas does the mano-dhatu (mind element) encompass? One skandha and one ayatana. How many skandhas and ayatanas does the dharma-dhatu (dharma element) encompass? Three skandhas entirely, a small part of the rupa-skandha, and one ayatana entirely. How many skandhas and ayatanas does the eye-vijnana-dhatu (eye consciousness element) encompass? A small part of the vijnana-skandha and the mano-ayatana (mind base). Just like the eye-vijnana, so are the ear, nose, tongue, body, and mano-vijnana-dhatus (mind consciousness element). How many skandhas and dhatus does the eye-ayatana (eye base) encompass? A small part of the rupa-skandha and one dhatu entirely. Just like the eye-ayatana, so are the ear, nose, tongue, body, form, sound, smell, taste, and touch ayatanas. How many skandhas and dhatus does the mano-ayatana (mind base) encompass? One skandha and seven dhatus. How many skandhas and dhatus does the dharma-ayatana (dharma base) encompass? Three skandhas entirely, one partially, and one dhatu entirely. Thus, these other dharmas, spoken of by the names of skandhas, dhatus, and ayatanas, and spoken of by names that are not skandhas, dhatus, and ayatanas, such as real existence, conventional existence, mundane existence, ultimate existence, what is known, what is cognized, what is attained, with form, without form, visible, invisible, and so on, as previously shown, according to their appropriateness, mutually encompass with the skandhas, dhatus, and ayatanas, all should be known. According to their appropriateness, for example, each skandha encompasses the dhatus and ayatanas, each dhatu encompasses the skandhas and ayatanas, and each ayatana encompasses the skandhas and dhatus. Speaking broadly in this way, one should contemplate and understand. The ultimate encompassment: refers to the skandhas, dhatus, and ayatanas being encompassed by Suchness (Tathata, the true nature of things).
Such encompassment, according to what is commonly established in the world, the principle of encompassment has six types: First, encompassment by dependence. As it is said in the world, Jambudvipa (one of the four continents) encompasses people, and Aranya (a quiet place) encompasses deer. It should be known that here, the sense faculties such as the eye encompass the consciousnesses such as eye-consciousness as well. Second, encompassment by support. As it is said in the world, ropes encompass bundles of firewood, etc. It should be known that here, the body faculty encompasses the sense faculties such as the eye as well. Third, co-
事攝。如世間說。眾人同事共相保信更互相攝。當知此中同一緣轉。諸相應法更互相攝亦爾四攝受攝。如世間說。主能攝錄自僕使等。當知此中阿賴耶識攝受自身亦爾。五不流散攝。如世間說。瓶攝持水。當知此中。諸三摩地攝余心心法亦爾。六略集攝。如世間說。海攝眾流。當知此中色受蘊等攝眼耳等亦爾。如前所說十一種攝。皆依此中略集攝說。
問于攝善巧得何勝利。答得於所緣略集勝利隨彼彼境略聚其心。如是如是善根增勝。
大乘阿毗達磨雜集論本事分中相應品第三
複次略說相應有六種。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。不相離相應者。謂一切有方分色與極微處互不相離。由諸色等極微所攝同一處所不相離故。和合相應者。謂極微已上一切有方分色更互和合。如濁水中地水極微更互和合。聚集相應者。謂方分聚色展轉集會。如二泥團相擊成聚。
俱有相應者。謂一身中諸蘊界處。俱時流轉同生住滅。作事相應者。謂於一所作事展轉相攝。如二苾芻隨一所作更互相應。
同行相應者。謂心心法於一所緣展轉同行。此同行相應復有多義。謂他性相應非己性。如心不與余心相應。受不與余受相應。如是等。又不相違相應非相違。如貪瞋不相
【現代漢語翻譯】 現代漢語譯本 事攝。如世間所說，眾人共同做事，互相保全信任，互相攝持。應當知道，這其中是同一緣起運轉。諸相應法互相攝持也是如此。四攝受攝（Catvāri-saṃgrahavastūni，四種攝取眾生的方法）。如世間所說，主人能夠攝錄自己的僕人等。應當知道，這其中阿賴耶識（Ālaya-vijñāna，含藏識）攝受自身也是如此。五不流散攝。如世間所說，瓶子攝持水。應當知道，這其中，諸三摩地（Samādhi，禪定）攝持其餘心心所法也是如此。六略集攝。如世間所說，大海攝集眾流。應當知道，這其中色蘊（Rūpa-skandha，物質蘊）、受蘊（Vedanā-skandha，感受蘊）等攝集眼、耳等也是如此。如前面所說的十一種攝，都是依據這其中的略集攝而說的。 問：對於攝的善巧，能獲得什麼勝利？答：能獲得對於所緣境的略集勝利，隨著彼彼境界，略微聚集其心。像這樣，善根就會增長殊勝。 《大乘阿毗達磨雜集論》本事分中相應品第三 其次，簡略地說，相應有六種。即不相離相應、和合相應、聚集相應、俱有相應、作事相應、同行相應。不相離相應是指，一切有方分（Avayava，組成部分）的色法與極微（Paramāṇu，最小的物質單位）處所互相不相離。由於諸色等被極微所攝，在同一處所不相離的緣故。和合相應是指，極微以上的，一切有方分的色法互相和合。比如渾濁的水中，地、水極微互相和合。聚集相應是指，方分聚集的色法輾轉相擊。比如兩個泥團相擊形成聚集。 俱有相應是指，一身中的諸蘊（Skandha，五蘊）、界（Dhātu，十八界）、處（Āyatana，十二處），同時流轉，同生、同住、同滅。作事相應是指，對於同一所作之事，輾轉互相攝持。比如兩個苾芻（Bhikṣu，比丘）隨順同一所作之事，互相相應。 同行相應是指，心（Citta，意識）、心所法（Caitasika，心理活動）對於同一所緣境，輾轉一同執行。這同行相應又有多種含義。即他性相應而非己性。比如心不與余心相應，受不與余受相應。像這樣等等。又是不相違相應而非相違。比如貪（Rāga，貪慾）、瞋（Dveṣa，嗔恨）不相容。
【English Translation】 English version Concerning the 'gathering' (Saṃgraha). As it is said in the world, people work together, protect and trust each other, and mutually support each other. It should be known that within this, there is a single dependent origination (Pratītyasamutpāda) in operation. The mutually corresponding dharmas also support each other in the same way. This is like the four means of gathering (Catvāri-saṃgrahavastūni, the four ways of gathering beings). As it is said in the world, a master can gather his servants, etc. It should be known that within this, the Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness) gathers itself in the same way. Five, the 'non-scattering' gathering. As it is said in the world, a bottle holds water. It should be known that within this, the various Samādhis (Samādhi, meditative concentration) gather the remaining mental functions (Citta) and mental factors (Caitasika) in the same way. Six, the 'brief collection' gathering. As it is said in the world, the sea gathers all streams. It should be known that within this, the form aggregate (Rūpa-skandha, aggregate of matter), feeling aggregate (Vedanā-skandha, aggregate of feeling), etc., gather the eyes, ears, etc., in the same way. The eleven types of gathering mentioned earlier are all based on this 'brief collection' gathering. Question: What benefit is gained from skillfulness in gathering? Answer: One gains the benefit of briefly collecting the object of focus, and according to each object, one briefly gathers one's mind. In this way, wholesome roots increase and become superior. 《Abhidharmasamuccaya》Chapter on Correspondence in the Section on Fundamental Matters Furthermore, briefly speaking, there are six types of correspondence. Namely, correspondence of non-separation, correspondence of combination, correspondence of aggregation, correspondence of co-existence, correspondence of action, and correspondence of co-practice. Correspondence of non-separation refers to the fact that all colors with parts (Avayava, components) and the ultimate particles (Paramāṇu, the smallest unit of matter) are not separated from each other in location. Because the various colors, etc., are gathered by the ultimate particles and are not separated in the same location. Correspondence of combination refers to the fact that all colors with parts above the ultimate particles combine with each other. For example, in muddy water, the earth and water ultimate particles combine with each other. Correspondence of aggregation refers to the fact that colors gathered in parts strike each other in turn. For example, two lumps of mud strike each other and form an aggregation. Correspondence of co-existence refers to the fact that the aggregates (Skandha, the five aggregates), realms (Dhātu, the eighteen realms), and bases (Āyatana, the twelve bases) in one body flow simultaneously, arising, abiding, and ceasing together. Correspondence of action refers to the fact that for one action, they mutually support each other in turn. For example, two Bhikṣus (Bhikṣu, monks) follow the same action and correspond to each other. Correspondence of co-practice refers to the fact that the mind (Citta, consciousness) and mental factors (Caitasika, mental activities) operate together in turn for the same object of focus. This correspondence of co-practice has many meanings. Namely, correspondence of otherness and not self-nature. For example, the mind does not correspond with another mind, and feeling does not correspond with another feeling. And so on. Also, it is correspondence of non-contradiction and not contradiction. For example, greed (Rāga, desire) and hatred (Dveṣa, aversion) are incompatible.
應。善不善不相應。如是等。又同時相應非異時。如現在去來不相應。又同分界地相應非異分界地。如欲界色無色界不相應。初靜慮第二靜慮不相應。如是等。又有一切遍行同行相應。謂受想思觸作意及識。由此六法於一切位決定相應。隨無一法余亦無故。又有染污遍行同行相應。謂于染污意四種煩惱。由此四法於一切時恒相應故。又有非一切時同行相應。謂依止心或時起信等善法。或時起貪等煩惱隨煩惱法。又有分位同行相應。謂與樂受諸相應法。與苦受不苦不樂受諸相應法。又有無間同行相應。謂在有心位又有有間同行相應。謂無心定所間。又有外門同行相應。謂多分欲界繫心心法。又有內門同行相應。謂諸定地所有心心法。又有曾習同行相應。謂諸異生所有心心法。及有學無學者一分心心法。一分言謂攝一向世間善不善無記法。如其所應。又有未曾習同行相應。謂出世間諸心心法。及初后時出世后所得諸心心法。初后時言為顯非先種類初念已去及第二念等已去出世心心法是未曾習性。
問于相應善巧得何勝利。答能善了悟。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。
大乘阿毗達磨雜集論本事分中成就品第四
複次
【現代漢語翻譯】 現代漢語譯本 應。善與不善不相應。像這樣等等。又同時相應而非異時。如現在與過去未來不相應。又同分界地相應而非異分界地。如欲界與色界、無色界不相應。初禪與二禪不相應。像這樣等等。又有一切遍行（Sarvatraga，指在一切心中都存在的心理活動）同行相應。即受（Vedana，感受）、想（Samjna，概念）、思（Cetana，意志）、觸（Sparsa，感覺）、作意（Manaskara，注意）及識（Vijnana，意識）。由於這六法在一切狀態下都決定相應，缺少其中一個，其餘的也不會存在。又有染污遍行同行相應。即與染污意（Klista-manas，染污的意根）相應的四種煩惱。由於這四法在一切時恒常相應。又有非一切時同行相應。即依止於心，有時生起信等善法，有時生起貪等煩惱隨煩惱法。又有分位同行相應。即與樂受相應的諸法，與苦受、不苦不樂受相應的諸法。又有無間同行相應。即在有心位時。又有有間同行相應。即被無心定所間隔時。又有外門同行相應。即多分欲界系的心心法。又有內門同行相應。即諸禪定地所有心心法。又有曾習同行相應。即諸異生（Prthagjana，凡夫）所有心心法，以及有學（Saiksa，正在修學的人）無學（Asaiksa，已完成修學的人）者一部分的心心法。一部分是指包含一向世間善、不善、無記法。如其所應。又有未曾習同行相應。即出世間諸心心法，以及初次和之後出世后所得的諸心心法。初次和之後是爲了顯示非先前的種類，初念已去以及第二念等已去的出世心心法是未曾習性。 問：對於相應善巧能獲得什麼勝利？答：能善於了悟，唯有依止於心，才有受、想等染凈諸法相應與不相應的意義。由此了悟，就能捨離計著『我』能感受、能想、能思、能念染凈的執著。又能善巧地迅速進入無我（Anatta，無自性）的境界。 《大乘阿毗達磨雜集論》本事分中成就品第四 複次
【English Translation】 English version They correspond. Good and non-good do not correspond. Such as these and so on. Furthermore, they correspond simultaneously, not at different times. For example, the present does not correspond with the past and future. Also, they correspond in the same realm, not in different realms. For example, the Desire Realm does not correspond with the Form Realm and Formless Realm. The First Dhyana (First Meditation) does not correspond with the Second Dhyana. Such as these and so on. Furthermore, there is correspondence among all pervasive mental factors (Sarvatraga) that occur together: namely, feeling (Vedana), perception (Samjna), volition (Cetana), contact (Sparsa), attention (Manaskara), and consciousness (Vijnana). Because these six factors definitely correspond in all states, if one is absent, the others will also not exist. Furthermore, there is correspondence among defiled pervasive mental factors that occur together: namely, the four afflictions that correspond with the defiled mind (Klista-manas). Because these four factors constantly correspond at all times. Furthermore, there is correspondence among those that do not occur together at all times: namely, relying on the mind, sometimes wholesome factors such as faith arise, and sometimes afflictions such as greed and secondary afflictions arise. Furthermore, there is correspondence among those that occur together in specific states: namely, the factors that correspond with pleasant feeling, and the factors that correspond with painful feeling and neither-pleasant-nor-painful feeling. Furthermore, there is correspondence among those that occur together without interruption: namely, when in a state of having mind. Furthermore, there is correspondence among those that occur together with interruption: namely, when interrupted by mindless samadhi (meditative absorption). Furthermore, there is correspondence among those that occur together through the external gateway: namely, most of the mind and mental factors associated with the Desire Realm. Furthermore, there is correspondence among those that occur together through the internal gateway: namely, all the mind and mental factors present in the meditative states. Furthermore, there is correspondence among those that have been practiced together: namely, all the mind and mental factors of ordinary beings (Prthagjana), and a portion of the mind and mental factors of those who are still learning (Saiksa) and those who have completed their learning (Asaiksa). 'A portion' refers to including worldly good, non-good, and neutral factors, as appropriate. Furthermore, there is correspondence among those that have not been practiced together: namely, all the supramundane mind and mental factors, and the mind and mental factors attained after the initial and subsequent supramundane states. 'Initial and subsequent' is to show that the supramundane mind and mental factors from the first moment onwards, and from the second moment onwards, are of a nature that has not been practiced before, distinguishing them from previous types. Question: What benefit is gained from being skilled in correspondence? Answer: One can skillfully understand that only by relying on the mind do the meanings of correspondence and non-correspondence of defiled and pure factors such as feeling, perception, etc., exist. Through this understanding, one can abandon the attachment to 'I' as the one who feels, perceives, thinks, and remembers defilement and purity. Furthermore, one can skillfully and quickly enter the state of no-self (Anatta). 《Abhidharmasamuccaya》 Chapter Four: Accomplishment Furthermore
成就相如前已說謂于善不善無記法。若增若減假立獲得成就。此差別有三種。謂種子成就。自在成就。現行成就。
種子成就者。謂若生欲界。欲色無色界系煩惱隨煩惱由種子成就故成就。及生得善生欲界。三界煩惱隨煩惱成就者依未離欲異生說。若已離欲。或生上地隨所離欲地。即此地煩惱隨煩惱亦成就。亦不成就。未永害隨眠故。對治道所損故。如其次第。及生得善者。隨所生地即此地成就。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。如此如此品類種子成就。得不成就。隨如是如是品類對治未生。如此如此品類由種子成就故成就。已得三界對治道者。謂已得出世聖道。隨如是如是品類對治已生者。謂修道所斷。上品等煩惱對治已生。如此如此種類種子成就得不成就者。謂已永害隨眠故。
自在成就者。謂諸方便善法。若世出世靜慮解脫三摩地三摩缽底等功德。及一分無記法。由自在成就故成就方便善法者。謂聞所生慧等。雖先有種子。若離今生數習增長。終不
【現代漢語翻譯】 現代漢語譯本：成就相，如前面已經說過的，是指對於善、不善、無記法，如果增加或減少，假立而獲得成就。這種差別有三種，即種子成就、自在成就、現行成就。
種子成就，是指如果生於欲界，那麼欲界、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。以及生來就具有的善法，如果生於欲界，那麼三界的煩惱和隨煩惱的成就，是依據未離開慾望的凡夫（異生）來說的。如果已經離開了慾望，或者生於更高的境界，那麼隨著所離開的慾望的境界，這個境界的煩惱和隨煩惱也成就，也不成就，因為沒有永遠斷除煩惱的潛在力量（隨眠），以及被對治道所損害的緣故，如上面所說的次第。以及生來就具有的善法，隨著所生的境界，就成就這個境界的善法。如果生於色界，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。色界和無色界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就。以及生來就具有的善法。如果生於無色界，那麼欲界和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。以及生來就具有的善法。如果已經獲得了三界的對治道，那麼隨著如此如此品類的對治已經產生，如此如此品類的種子成就，就變得不成就。隨著如此如此品類的對治尚未產生，如此如此品類由於種子成就的緣故而成就。已經獲得三界對治道的人，是指已經獲得了出世間的聖道。隨著如此如此品類的對治已經產生，是指修道所斷的上品等等煩惱的對治已經產生。如此如此種類的種子成就變得不成就，是指已經永遠斷除了煩惱的潛在力量（隨眠）的緣故。
自在成就，是指諸多的方便善法，無論是世間的還是出世間的禪定（靜慮）、解脫、三摩地（Samadhi，定）、三摩缽底（Samapatti，等至）等等功德，以及一部分無記法，由於自在成就的緣故而成就。方便善法，是指聽聞佛法所產生的智慧等等。雖然先前有種子，如果離開了今生的不斷修習增長，最終不會……
【English Translation】 English version: Accomplishment-aspect, as previously explained, refers to the increase or decrease of good, non-good, and neutral (無記法) phenomena, established hypothetically and thereby attained. This difference is threefold: seed-accomplishment, mastery-accomplishment, and manifest-accomplishment.
Seed-accomplishment refers to the fact that if one is born in the Desire Realm (欲界), the afflictions (煩惱) and secondary afflictions (隨煩惱) associated with the Desire, Form (色界), and Formless Realms (無色界) are accomplished due to seed-accomplishment. Also, the good qualities one is born with, if born in the Desire Realm, the accomplishment of afflictions and secondary afflictions of the three realms is spoken of in relation to ordinary beings (異生) who have not yet detached from desire. If one has already detached from desire, or is born in a higher realm, then according to the realm from which desire has been detached, the afflictions and secondary afflictions of that realm are both accomplished and not accomplished, because the latent tendencies (隨眠) of afflictions have not been permanently eliminated, and because they have been damaged by the path of counteraction. This is in the order as described above. Also, the good qualities one is born with, according to the realm in which one is born, one accomplishes the good qualities of that realm. If one is born in the Form Realm, the afflictions and secondary afflictions associated with the Desire Realm are accomplished due to seed-accomplishment; it can also be said that they are not accomplished. The afflictions and secondary afflictions associated with the Form and Formless Realms are accomplished due to seed-accomplishment. Also, the good qualities one is born with. If one is born in the Formless Realm, the afflictions and secondary afflictions associated with the Desire and Form Realms are accomplished due to seed-accomplishment; it can also be said that they are not accomplished. The afflictions and secondary afflictions associated with the Formless Realm are accomplished due to seed-accomplishment. Also, the good qualities one is born with. If one has already attained the counteractive paths of the three realms, then according to the types of counteraction that have arisen, the seed-accomplishment of those types becomes unaccomplished. According to the types of counteraction that have not yet arisen, those types are accomplished due to seed-accomplishment. Those who have already attained the counteractive paths of the three realms are those who have already attained the supramundane noble path. According to the types of counteraction that have arisen, this refers to the counteraction of the superior-grade afflictions, etc., that are severed by the path of cultivation (修道). The seed-accomplishment of those types becomes unaccomplished because the latent tendencies (隨眠) of afflictions have been permanently eliminated.
Mastery-accomplishment refers to the various skillful means of virtuous phenomena, whether mundane or supramundane, such as meditative stabilizations (靜慮), liberations, Samadhi (三摩地, concentration), Samapatti (三摩缽底, attainment), and other merits, as well as a portion of neutral (無記法) phenomena, which are accomplished due to mastery-accomplishment. Skillful means of virtuous phenomena refer to the wisdom arising from hearing the Dharma, etc. Although there are seeds from the past, if one does not continuously practice and increase them in this lifetime, they will ultimately not...
能起現前故。一分無記法者。謂工巧處變化心等。
現行成就者。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。
若已斷善根者所有善法。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。以彼解脫得因畢竟不成就故。
問何等名為解脫得因。
答若於真如先以集起煩惱粗重。若遇隨順得對治緣。便能永害此堪任性。名解脫得因。若與此相違名無解脫因。
問于成就善巧得何勝利。答能善了知諸法增減。知增減故。於世興衰離決定想。乃至能斷若愛若恚。
大乘阿毗達磨雜集論卷第五 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第六
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
抉擇分中諦品第一之一
複次略說抉擇有四種。謂諦抉擇法抉擇得抉擇論議抉擇。諦抉擇復有四種。謂依苦集滅道四聖諦說。
苦諦云何。謂有情生及生所依處。即有情世間器世間。如其次第若生若生處。俱說名苦諦。有情生者。謂諸有情生在地獄畜生餓鬼人天趣中。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
【現代漢語翻譯】 現代漢語譯本：能夠生起現前的緣故。一部分無記法（既非善也非惡的法）是指工巧處（精巧的技藝）、變化心等等。 現行成就，是指諸蘊（構成個體的要素）、界（感官與對像）、處（感覺的來源）等法，隨其現前，無論是善、不善或無記，都因現行而成就。 如果已斷善根者，其所有善法，由於種子成就而成就，也可稱為不成就。如果不是涅槃法（達到解脫的法），一闡底迦（斷絕善根的人）究竟成就雜染諸法（不清凈的法），由於缺少解脫的因，也可稱為阿顛底迦（無法解脫的人），因為他們解脫的因畢竟不能成就。 問：什麼叫做解脫得因？ 答：如果對於真如（事物的真實本性），先前以集起煩惱粗重（積累煩惱的沉重力量），如果遇到隨順得對治緣（順應獲得對治的因緣），便能永遠斷除這種堪任性（能夠產生煩惱的可能性），這就叫做解脫得因。如果與此相反，就叫做無解脫因。 問：對於成就善巧（精通技藝）能獲得什麼利益？答：能夠善於了知諸法的增減。因為知道增減，所以對於世間的興衰，能夠遠離決定的想法，乃至能夠斷除愛和嗔恨。 大乘阿毗達磨雜集論卷第五 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論 大乘阿毗達磨雜集論卷第六 安慧菩薩糅 大唐三藏法師玄奘奉 詔譯 抉擇分中諦品第一之一 其次，簡略地說，抉擇有四種：即諦抉擇（對真理的抉擇）、法抉擇（對法的抉擇）、得抉擇（對獲得的抉擇）、論議抉擇（對論議的抉擇）。諦抉擇又有四種：即依據苦、集、滅、道四聖諦來說。 苦諦是什麼？是指有情（眾生）的生以及生所依賴的處所，即有情世間和器世間（物質世界）。如其次第，若生若生處，都可稱為苦諦。有情生，是指諸有情生在地獄、畜生、餓鬼、人、天趣中。人是指東毗提訶（East Videha）、西瞿陀尼（West Godaniya）、南贍部洲（Jambudvipa）、北俱盧洲（Uttarakuru）。天是指四大王眾天（Heaven of the Four Heavenly Kings）、三十三天（Heaven of the Thirty-three）夜摩（Yama）。
【English Translation】 English version: It is able to arise presently because of that. A portion of indeterminate dharmas (neither good nor bad dharmas) refers to skillful arts, transformations of mind, and so on. Manifest attainment refers to the aggregates (constituents of an individual), realms (senses and objects), and sources (origins of sensation) dharmas. Whatever manifests, whether good, bad, or indeterminate, is attained because of its manifestation. If someone has severed their roots of goodness, all their good dharmas are attained due to seed attainment, and can also be called non-attainment. If it is not a dharma of Nirvana (the dharma of liberation), an icchantika (one who has severed their roots of goodness) ultimately attains defiled dharmas (impure dharmas) because of lacking the cause of liberation, and can also be called an antyantika (one who cannot be liberated), because their cause for attaining liberation is ultimately not attained. Question: What is called the cause for attaining liberation? Answer: If, with regard to Suchness (the true nature of things), one previously accumulates the heaviness of arising afflictions (the heavy force of accumulating afflictions), and if one encounters conducive conditions for obtaining the antidote, then one can permanently eliminate this potentiality (the possibility of generating afflictions). This is called the cause for attaining liberation. If it is contrary to this, it is called the cause of non-liberation. Question: What benefit is gained from attaining skillfulness? Answer: One is able to skillfully understand the increase and decrease of dharmas. Because one knows the increase and decrease, one can be free from fixed ideas about the rise and fall of the world, and even be able to cut off both love and hatred. Mahāyāna Abhidharma Saṃgraha, Volume 5 Taisho Tripitaka Volume 31, No. 1606, Mahāyāna Abhidharma Saṃgraha Mahāyāna Abhidharma Saṃgraha, Volume 6 Composed by Bodhisattva Asanga Translated by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree Chapter One on Truths in the Section on Determination Furthermore, briefly speaking, there are four kinds of determination: namely, determination of truth, determination of dharma, determination of attainment, and determination of debate. The determination of truth again has four kinds: namely, it is spoken of based on the Four Noble Truths of suffering, accumulation, cessation, and path. What is the Truth of Suffering? It refers to the birth of sentient beings (beings with consciousness) and the places on which birth depends, namely the sentient world and the container world (the material world). In their respective order, both birth and the place of birth can be called the Truth of Suffering. The birth of sentient beings refers to the sentient beings born in the realms of hell, animals, hungry ghosts, humans, and gods. Humans refer to East Videha, West Godaniya, Jambudvipa, and Uttarakuru. Gods refer to the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-three, and Yama.
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。生所依處即器世界。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。若夜摩天睹史多天樂變化天他化自在天。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。千中千世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。如是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
【現代漢語翻譯】 現代漢語譯本 天眾包括睹史多天（知足天），樂變化天（樂化天），他化自在天（欲自在天）。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。 眾生所居住的地方就是器世界。比如水輪依靠風輪，地輪依靠水輪。依靠這個地輪有蘇迷盧山（須彌山），七金山，四大洲，八小洲，內海和外海。蘇迷盧山四外層級是四大王眾天（四天王天）。三十三天所居住的地方各不相同。外有輪圍山。虛空中有宮殿。夜摩天（焰摩天），睹史多天，樂變化天，他化自在天，以及**天所居住的地方各不相同。諸阿素洛（阿修羅）所居住的地方各不相同。以及諸那落迦（地獄）所居住的地方各不相同，包括熱那落迦，寒那落迦，孤獨那落迦，以及一部分傍生（畜生）和餓鬼所居住的地方各不相同。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千個太陽，千個月亮，千個蘇迷盧山王，千個四大洲，千個四大王眾天，千個三十三天，千個夜摩天，千個睹史多天，千個樂變化天，千個他化自在天，千個梵世天。這些總共稱為小千世界。一千個小千世界總共稱為第二中千世界。一千個中千世界總共稱為第三大千世界。如此三千大千世界總共有大輪圍山周匝圍繞。而且這三千大千世界一同壞滅一同產生。譬如天上下雨，雨滴如車軸般無間無斷地從空中傾注。像這樣東方無間無斷，無量世界或者將要壞滅，或者將要產生，或者正在壞滅，或者壞滅后保持不變，或者正在產生，或者產生后保持不變。像在東方一樣，乃至一切十方也是如此。像這樣，無論是眾生世間還是器世間，都是由於業和煩惱的力量所生，由於業和煩惱的增上而產生，總而言之。
【English Translation】 English version The Devas include Tushita Heaven (Tushita Deva), Nirmāṇarati Heaven, Paranirmita-vaśavartin Heaven. Brahma-pāriṣadya, Brahma-purohita, Mahābrahmā, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Anabhraka, Puṇyaprasava, Bṛhatphala, Asaṃjñisattva, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha. The Heaven of Boundless Space, the Heaven of Boundless Consciousness, the Heaven of Nothingness, the Heaven of Neither Perception nor Non-Perception. The place where beings live is the container world (Bhajana-loka). For example, 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 seven golden mountains, the four great continents, the eight small continents, the inner sea, and the outer sea. The four outer levels of Mount Sumeru are the Four Great King Heavens (Cāturmahārājikakāyika Devas). The places where the Thirty-three Heavens reside are different. Outside there is the Iron Ring Mountain (Cakravāḍa). In the sky, there are palaces. The places where the Yama Heaven, Tushita Heaven, Nirmāṇarati Heaven, Paranirmita-vaśavartin Heaven, and ** Heaven reside are different. The places where the Asuras reside are different. And the places where the Narakas (hells) reside are different, including the hot Narakas, the cold Narakas, the solitary Narakas, and the places where a portion of the Tiryagyoni (animals) and Pretas (hungry ghosts) reside are different. Even the area illuminated by the light of the sun and moon 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 Four Great King Heavens, a thousand Thirty-three Heavens, a thousand Yama Heavens, a thousand Tushita Heavens, a thousand Nirmāṇarati Heavens, a thousand Paranirmita-vaśavartin Heavens, and a thousand Brahma worlds. These are collectively called the small thousand world. A thousand small thousand worlds are collectively called the second middle thousand world. A thousand middle thousand worlds are collectively called the third great thousand world. Such a three-thousand great thousand world is surrounded by the great Iron Ring Mountain. Moreover, these three-thousand great thousand worlds are destroyed and formed together. For example, when it rains, raindrops pour down from the sky like axles, without interruption. In this way, in the east, without interruption, countless worlds are either about to be destroyed, or about to be formed, or are being destroyed, or remain after being destroyed, or are being formed, or remain after being formed. Just as in the east, so it is in all ten directions. In this way, whether it is the sentient being world or the container world, it is born from the power of karma and afflictions, and arises from the increase of karma and afflictions, in short.
名苦諦。業煩惱力所生。業煩惱增上所起者。此二句如其次第顯有情世間及器世間俱是苦性。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。
複次已略辯苦諦相。今當廣顯諸經所說苦相差別。所謂生苦老苦病苦死苦怨憎會苦愛別離苦求不得苦。略攝一切五取蘊苦。生何因苦。眾苦所逼故。余苦所依故。眾苦所逼者。謂曾於母胎生熟藏間。具受種種極不凈物所逼迫苦。正出胎時復受支體逼切大苦。余苦所依者。謂有生故老病死等眾苦隨逐。老何因苦。時分變壞苦故。病何因苦。大種變異苦故。死何因苦。壽命變壞苦故。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。所希不果生苦故。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希不果苦粗重苦。如是六種廣開為八。轉變苦中分三種故。若六若八平等平等。問如說三苦。此中八苦為三攝八八攝三耶。答展轉相攝。所謂生苦乃至怨憎會苦能顯苦苦。順苦受法苦自相義故。愛別離苦求不得苦能顯壞苦。已得未得順樂受法壞自相義故。略攝一切五取蘊苦能顯行苦。不解脫二無常所隨
【現代漢語翻譯】 現代漢語譯本： 名為苦諦（Dukkha Satya，四聖諦之一，指苦的真理）。由業和煩惱的力量所生，由業和煩惱的增上緣所起。這兩句話依次顯示有情世間和器世間都是苦的性質。還有清凈世界不屬於苦諦所攝，因為它不是由業和煩惱的力量所生，也不是由業和煩惱的增上緣所起，而是由大愿和清凈善根的增上緣所引導。這種所生之處不可思議，只有佛才能覺悟，甚至不是得到靜慮（Dhyana，禪定）者的靜慮境界，更何況是尋思者。
其次，已經簡略地辨析了苦諦的相狀，現在應當廣泛地顯示諸經所說的苦相差別。也就是生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。簡略地概括一切就是五取蘊（Panca-upadanakkhandha，構成個體存在的五種要素，即色、受、想、行、識）苦。生是什麼原因導致的苦？因為被眾苦所逼迫，因為是其餘苦的所依。被眾苦所逼迫是指，曾經在母胎的生臟和熟臟之間，完全承受種種極其不凈之物的逼迫之苦。正當出胎的時候，又承受肢體被逼切的大苦。其餘苦的所依是指，因為有生，所以老、病、死等眾苦隨之而來。老是什麼原因導致的苦？因為時分變壞的苦。病是什麼原因導致的苦？因為四大（四大種，即地、水、火、風）變異的苦。死是什麼原因導致的苦？因為壽命變壞的苦。怨憎會是什麼原因導致的苦？因為合會產生苦。愛別離是什麼原因導致的苦？因為別離產生苦。求不得是什麼原因導致的苦？因為所希望的不能實現而產生苦。簡略地概括一切，五取蘊是什麼原因導致的苦？因為粗重的苦。
像這樣八種苦，簡略地概括為六種，也就是逼迫苦、轉變苦、合會苦、別離苦、所希不果苦、粗重苦。像這樣六種苦，廣泛地展開為八種，因為轉變苦中分三種的緣故。無論是六種還是八種，都是平等平等。問：像所說的三苦（苦苦、壞苦、行苦），這其中的八苦是被三苦所攝，還是八苦能攝三苦呢？答：輾轉互相攝。所謂生苦乃至怨憎會苦，能夠顯示苦苦（Dukkha-dukkha，痛苦的痛苦），因為順應苦受的法和苦的自相的緣故。愛別離苦和求不得苦，能夠顯示壞苦（Viparinama-dukkha，變異的痛苦），因為已得和未得順應樂受的法和壞的自相的緣故。簡略地概括一切五取蘊苦，能夠顯示行苦（Samskara-dukkha，普遍存在的苦），因為不解脫和二種無常所隨逐。
【English Translation】 English version: It is called Dukkha Satya (the Truth of Suffering, one of the Four Noble Truths). It is born from the power of karma and afflictions, and arises from the increased conditions of karma and afflictions. These two sentences respectively show that both the sentient world and the physical world are of the nature of suffering. There are also pure worlds that are not included in Dukkha Satya, because they are not born from the power of karma and afflictions, nor do they arise from the increased conditions of karma and afflictions, but are guided by the increased conditions of great vows and pure good roots. The place where this is born is inconceivable, and only the Buddha can realize it, not even the realm of Dhyana (meditative absorption) for those who have attained Dhyana, let alone those who are engaged in thinking.
Secondly, having briefly analyzed the characteristics of Dukkha Satya, we should now extensively reveal the differences in the aspects of suffering as described in the scriptures. These are the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting with those one hates, the suffering of separation from those one loves, and the suffering of not obtaining what one seeks. Briefly summarizing everything is the suffering of the five aggregates of clinging (Panca-upadanakkhandha, the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness). What is the cause of the suffering of birth? Because it is oppressed by all sufferings, because it is the basis of other sufferings. Being oppressed by all sufferings means that one has fully endured the suffering of being oppressed by all kinds of extremely impure things between the raw and cooked organs in the mother's womb. When one is just born, one also endures the great suffering of the limbs being squeezed. Being the basis of other sufferings means that because there is birth, the sufferings of old age, sickness, and death follow. What is the cause of the suffering of old age? Because of the suffering of the change and decay of time. What is the cause of the suffering of sickness? Because of the suffering of the change and difference of the four great elements (the four great elements, namely earth, water, fire, and wind). What is the cause of the suffering of death? Because of the suffering of the change and decay of life. What is the cause of the suffering of meeting with those one hates? Because meeting together produces suffering. What is the cause of the suffering of separation from those one loves? Because separation produces suffering. What is the cause of the suffering of not obtaining what one seeks? Because the desired cannot be realized, suffering is produced. Briefly summarizing everything, what is the cause of the suffering of the five aggregates of clinging? Because of the suffering of heaviness.
Like these eight kinds of suffering, they are briefly summarized as six kinds, which are the suffering of oppression, the suffering of change, the suffering of meeting, the suffering of separation, the suffering of not obtaining what one seeks, and the suffering of heaviness. Like these six kinds of suffering, they are extensively expanded into eight kinds, because there are three kinds in the suffering of change. Whether it is six kinds or eight kinds, they are equally equal. Question: Like the three sufferings (suffering of suffering, suffering of change, suffering of pervasive conditioning), are the eight sufferings included in the three sufferings, or can the eight sufferings include the three sufferings? Answer: They include each other in turn. The so-called suffering of birth to the suffering of meeting with those one hates can reveal Dukkha-dukkha (the suffering of suffering), because it accords with the Dharma of suffering feeling and the self-nature of suffering. The suffering of separation from those one loves and the suffering of not obtaining what one seeks can reveal Viparinama-dukkha (the suffering of change), because what has been obtained and what has not been obtained accords with the Dharma of pleasant feeling and the self-nature of decay. Briefly summarizing all the suffering of the five aggregates of clinging can reveal Samskara-dukkha (the suffering of pervasive conditioning), because it is accompanied by non-liberation and the two kinds of impermanence.
不安隱義故。問如說二苦。謂世俗諦苦。勝義諦苦。何者世俗苦。何者勝義苦。答生苦乃至求不得苦。是世俗諦苦。世間智境界故。略攝一切五取蘊苦。是勝義諦苦。由安立真如門出世智境界故。
複次諸觀行者。于苦聖諦以四種行觀察共相。謂無常相苦相空相無我相。
無常相者略有十二。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。非有相者。謂蘊界處於一切時我我所性常非有故。言無常者是非有義。由苦聖諦恒無有我我所自性。無者是除遣義。常者是一切時義。以常無故名曰無常。壞滅相者。謂諸行生已即滅。暫有還無故。變異相者。謂諸行異異生。由不相似相續轉故。別離相者。謂于諸行失增上力。或他所攝執為己有。以于資具等事。或時自在失壞。或他陵奪為己有故。現前相者。謂正處無常。由因隨逐今受無常故。法爾相者。謂當來無常。由因隨逐定當受故。死無常性決定當受。剎那相者。謂諸行剎那后必不住。諸行唸唸劣得自體。無間必壞故。相續相者。謂無始時來諸行生滅相續不斷。由無始生死展轉相乘輪迴不絕故。病等相者。謂四大時分壽命變異。由四大乖違齒髮疏落等住時勢盡故。種種心行轉相者。謂於一時起有貪心。或於一時
【現代漢語翻譯】 現代漢語譯本：因為不安穩的含義。問：如所說二苦，即世俗諦的苦和勝義諦的苦。什麼是世俗苦？什麼是勝義苦？答：生苦乃至求不得苦，是世俗諦的苦，因為是世間智慧所能瞭解的境界。簡略概括一切五取蘊的苦，是勝義諦的苦，因為是通過安立真如門而出世間智慧所能瞭解的境界。
其次，各種觀行者，對於苦聖諦，以四種行相觀察其共相，即無常相、苦相、空相、無我相。
無常相，略有十二種。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、器世成壞相。非有相，是指蘊（skandha，構成個體的要素）、界（āyatana，感覺的來源）、處（dhātu，物質的基本屬性）在任何時候，我（ātman，靈魂）和我所擁有的東西的自性，本來就不存在。說『無常』，就是『非有』的意思。因為苦聖諦恒常沒有我及我所的自性。『無』是除遣的意思，『常』是一切時候的意思，因為恒常沒有，所以叫做『無常』。壞滅相，是指諸行（saṃskāra，有為法）產生后立即消滅，暫時存在最終歸於沒有。變異相，是指諸行不斷地變化，因為不相似的相續不斷地流轉。別離相，是指對於諸行失去增上的力量，或者被他人所攝取而執著為自己所有。因為對於資具等事物，有時自在地失去或毀壞，或者被他人侵奪而據爲己有。現前相，是指正在經歷無常，因為因果相隨，現在正在感受無常。法爾相，是指將來的無常，因為因果相隨，必定會感受。死亡的無常性是必定會感受的。剎那相，是指諸行在剎那之後必定不能停留，諸行唸唸衰劣而得到自體，沒有間隔必定會壞滅。相續相，是指從無始以來，諸行的生滅相續不斷，因為無始的生死輾轉相乘，輪迴不絕。病等相，是指四大（mahābhūta，地、水、火、風）時分壽命的變異，因為四大不調，牙齒頭髮稀疏脫落等，安住的時勢已經到了盡頭。種種心行轉相，是指在某一時刻生起貪心，或者在某一時刻……
【English Translation】 English version: Because of the meaning of impermanence. Question: As said, there are two kinds of suffering, namely the suffering of conventional truth (saṃvṛti-satya) and the suffering of ultimate truth (paramārtha-satya). What is conventional suffering? What is ultimate suffering? Answer: The suffering of birth, and even the suffering of not getting what one wants, is the suffering of conventional truth, because it is the realm that worldly wisdom can understand. Briefly summarizing all the suffering of the five aggregates of clinging (pañca-upādāna-skandha), is the suffering of ultimate truth, because it is the realm that transcendent wisdom can understand through the establishment of the gate of Suchness (tathātā).
Furthermore, various practitioners of contemplation, regarding the noble truth of suffering (duḥkha-satya), observe its common characteristics with four aspects, namely the aspect of impermanence (anitya), the aspect of suffering (duḥkha), the aspect of emptiness (śūnyatā), and the aspect of non-self (anātman).
The aspect of impermanence has roughly twelve types. Namely, the aspect of non-existence, the aspect of destruction, the aspect of change, the aspect of separation, the aspect of presence, the aspect of suchness, the aspect of momentariness, the aspect of continuity, the aspect of illness, etc., 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. The aspect of non-existence refers to the fact that the aggregates (skandha), realms (āyatana), and sources (dhātu) at all times, the nature of self (ātman) and what belongs to self, never exist. Saying 'impermanent' means 'non-existent'. Because the noble truth of suffering constantly lacks the nature of self and what belongs to self. 'Non-' means the meaning of removal, 'constant' means the meaning of all times, because it is constantly non-existent, it is called 'impermanent'. The aspect of destruction refers to the fact that the formations (saṃskāra) immediately disappear after they arise, temporarily exist and ultimately return to non-existence. The aspect of change refers to the fact that the formations constantly change, because dissimilar continuations constantly flow. The aspect of separation refers to the loss of increasing power over the formations, or being taken by others and clinging to them as one's own. Because regarding things such as resources, sometimes one freely loses or destroys them, or others seize and take them as their own. The aspect of presence refers to the fact that one is currently experiencing impermanence, because cause and effect follow each other, and one is now experiencing impermanence. The aspect of suchness refers to future impermanence, because cause and effect follow each other, and one will definitely experience it. The impermanence of death is definitely to be experienced. The aspect of momentariness refers to the fact that the formations definitely cannot stay after a moment, the formations weaken and obtain their own nature moment by moment, and will definitely be destroyed without interval. The aspect of continuity refers to the fact that the arising and ceasing of the formations have continued uninterrupted from beginningless time, because beginningless birth and death multiply each other and the cycle of reincarnation never ends. The aspect of illness, etc., refers to the changes in the four great elements (mahābhūta) of earth, water, fire, and wind, and the lifespan, because the four great elements are not in harmony, teeth and hair become sparse and fall out, etc., and the time of dwelling has come to an end. The aspect of the transformation of various mental activities refers to the arising of greed at one moment, or at one moment...
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。由住能治所治位差別故。資產興衰相者。謂諸興盛終歸衰變。由諸世間富貴榮盛不可愛樂非究竟故。器世成壞相者。謂火水風三種成壞。由火水風災令大地等數成壞故。能燒浸燥如其次第。又有三災頂。謂第二第三第四靜慮。由火水風能壞世界安立處所乃至第一第二第三靜慮邊際。次上所餘名三災頂。如其次第第二第三第四靜慮處所差別。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。由彼有情初生時與宮殿等俱生。終沒時與彼俱滅。即說此為成壞故。又有三種中劫所謂饑饉疫病刀兵。此小三災劫究竟滿方乃出現。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。一中劫初唯減者。謂劫成時第二十一劫。一中劫后唯增者。謂最後劫。十八中劫亦增亦減者。謂于中間十八。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。謂時死此約時沒說。由所引壽時分究竟應時死故。云何福盡。謂非時死即非福死。此約非時
【現代漢語翻譯】 現代漢語譯本 遠離貪心。同樣，有嗔恨就遠離嗔恨，有愚癡就遠離愚癡。無論是聚合還是離散，無論是向下還是向上，無論是掉舉還是遠離掉舉，無論是不寂靜還是寂靜，無論是入定還是未入定。像這樣，心念的活動和流轉，是由於安住于能對治和所對治的不同位置的緣故。 資產興衰的現象是指，一切興盛最終都會衰敗。這是因為世間的富貴榮華並非真正值得愛戀，也不是最終的歸宿。 器世間（註：指物質世界）成住壞空的現象是指，由火、水、風三種災難造成的成住壞空。由於火災、水災、風災導致大地等物質世界的形成和毀滅。火災能焚燒，水災能浸沒，風災能使之乾燥，這是它們各自的作用。 還有三種災難的頂點，指的是第二禪、第三禪和第四禪。由於火、水、風能夠破壞世界的安立之處，乃至第一禪、第二禪、第三禪的邊際。再往上的其餘禪定，被稱為三災的頂點。它們分別對應于第二禪、第三禪和第四禪的不同處所。第四禪之外的宮殿等，雖然沒有外在的災難導致成住壞空，但是那裡的諸天與宮殿等是同時生滅的。也就是說，那些有情最初出生時與宮殿等同時產生，最終死亡時與宮殿等一同消滅。這就稱為成住壞空。 還有三種中劫，分別是饑荒、瘟疫和刀兵。這小三災劫在完全結束后才會出現。世界形成后，一個中劫的初期只有減損；一個中劫的後期只有增長；十八個中劫既有增長也有減損。一個中劫的初期只有減損，指的是劫形成時的第二十一劫。一個中劫的後期只有增長，指的是最後一個劫。十八個中劫既有增長也有減損，指的是中間的十八個劫。二十個中劫世界正在毀滅。二十個中劫世界毀滅后處於空寂狀態。二十個中劫世界正在形成。二十個中劫世界形成后處於穩定狀態。將這八十個中劫合起來稱為一個大劫。通過這些劫數可以顯示出色界和無色界諸天的壽命。 如經中所說，由於壽命耗盡、福報耗盡、業力耗盡，那些有情從各自的地方死去。什麼是壽命耗盡呢？指的是壽終正寢，這是從時間角度來說的。由於所牽引的壽命時間到了盡頭，所以應該壽終正寢。什麼是福報耗盡呢？指的是非時而死，也就是非福報而死。這是從非正常死亡的角度來說的。
【English Translation】 English version Depart from greed. Likewise, having anger, depart from anger; having delusion, depart from delusion. Whether combined or scattered, whether downward or upward, whether agitated or free from agitation, whether unpeaceful or peaceful, whether in samadhi or not in samadhi. Thus, the activities and transformations of the mind are due to dwelling in different positions of what can be cured and what needs to be cured. The aspect of the rise and fall of possessions means that all prosperity eventually declines. This is because worldly wealth and glory are not truly worthy of love, nor are they the ultimate destination. The aspect of the formation, abiding, decay, and emptiness of the vessel world ( note: referring to the material world ) refers to the formation, abiding, decay, and emptiness caused by the three calamities of fire, water, and wind. Because the fire, water, and wind disasters cause the formation and destruction of the earth and other material worlds. Fire can burn, water can immerse, and wind can dry, these are their respective functions. There are also three peaks of calamities, referring to the second dhyana, the third dhyana, and the fourth dhyana. Because fire, water, and wind can destroy the places where the world is established, even to the boundaries of the first dhyana, the second dhyana, and the third dhyana. The remaining dhyanas above are called the peaks of the three calamities. They correspond to the different places of the second dhyana, the third dhyana, and the fourth dhyana respectively. Outside the fourth dhyana, palaces and so on, although there is no external disaster causing formation, abiding, decay, and emptiness, the devas there are born and die simultaneously with the palaces and so on. That is to say, those sentient beings are born simultaneously with the palaces and so on when they are first born, and they perish together with them when they finally die. This is called formation, abiding, decay, and emptiness. There are also three intermediate kalpas, namely famine, plague, and war. These minor three calamity kalpas will only appear after they are completely finished. After the world is formed, only decrease occurs in the initial stage of one intermediate kalpa; only increase occurs in the later stage of one intermediate kalpa; both increase and decrease occur in eighteen intermediate kalpas. Only decrease occurs in the initial stage of one intermediate kalpa, referring to the twenty-first kalpa when the kalpa is formed. Only increase occurs in the later stage of one intermediate kalpa, referring to the last kalpa. Both increase and decrease occur in eighteen intermediate kalpas, referring to the eighteen intermediate kalpas in the middle. For twenty intermediate kalpas, the world is being destroyed. For twenty intermediate kalpas, the world is in a state of emptiness after being destroyed. For twenty intermediate kalpas, the world is being formed. For twenty intermediate kalpas, the world is in a stable state after being formed. Combining these eighty intermediate kalpas is called one great kalpa. Through these kalpas, the lifespans of the devas in the form realm and formless realm can be revealed. As it is said in the sutra, due to the exhaustion of lifespan, the exhaustion of merit, and the exhaustion of karma, those sentient beings die from their respective places. What is the exhaustion of lifespan? It refers to dying of old age, which is from the perspective of time. Because the time of the lifespan that is drawn has come to an end, one should die of old age. What is the exhaustion of merit? It refers to dying untimely, that is, dying without merit. This is from the perspective of unnatural death.
沒說。以彼有情貪著定味。福力減盡因此命終。由愛定味損害所修引壽業力非時死故。云何業盡。謂順生受業順后受業俱盡故死。此約相續沒說。由於此處順生后受業受用斯盡。以無業故不復生此。
苦相者。或三或八或六廣說如前。何故經說若無常者即是苦耶。由三分無常為緣苦相可了知故。謂生分無常。滅分無常。俱分無常。生分無常。為緣故苦苦性可了知。生分無常者。謂本無今有。苦品諸行體是逼迫。由此無常為緣苦苦性可了知。滅分無常為緣壞苦性可了知。滅分無常者。謂已有還無。樂品諸行不可愛樂。由此無常為緣壞苦性可了知。俱分無常為緣行苦性可了知俱分無常者。謂粗重諸行相續流轉。若生若滅俱不可樂。由此俱分無常為緣行苦性可了知。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。當知此中於不苦不樂受及樂受。密意故說苦苦。受苦性世間共了故不復密意說。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者。如來依此密意說言。由無常故苦非一切行。若不爾聖道無常故亦應是苦。
空相者。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
【現代漢語翻譯】 現代漢語譯本：沒說。由於那些有情眾生貪戀禪定的滋味，福報的力量逐漸耗盡，因此死亡。因為貪愛禪定的滋味，損害了所修的能夠延長壽命的業力，所以導致非時而死。什麼是業盡呢？就是指順著今生承受的業和順著來世承受的業都已耗盡而死。這是就相續的斷滅而言。因為在此處，順著今生和來世承受的業已經受用完畢，因為沒有業的緣故，不再於此處產生。
苦相：或者有三種，或者有八種，或者有六種，詳細的解說如前所述。為什麼經中說如果事物是無常的，那就是苦呢？因為以無常的三種分位作為因緣，苦的相狀可以被瞭解。這三種分位是：生分無常、滅分無常、俱分無常。以生分無常作為因緣，苦苦的性質可以被瞭解。生分無常，是指原本沒有現在有了，苦品類的諸行其本體是逼迫的。因此，以這種無常作為因緣，苦苦的性質可以被瞭解。以滅分無常作為因緣，壞苦的性質可以被瞭解。滅分無常，是指已經有了又歸於沒有，樂品類的諸行是不可喜愛的。因此，以這種無常作為因緣，壞苦的性質可以被瞭解。以俱分無常作為因緣，行苦的性質可以被瞭解。俱分無常，是指粗重的諸行相續流轉，無論是生起還是滅去，都是不可喜愛的。因此，以這種俱分無常作為因緣，行苦的性質可以被瞭解。就是依據這個道理，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。』應當知道，這裡對於不苦不樂的感受以及快樂的感受，是密意地說了苦苦。因為感受苦的性質是世間普遍瞭解的，所以不再密意地說。又在生滅二法所隨逐的諸行中，有生等八苦的性質可以被瞭解。所以佛說如果事物是無常的，那就是苦。又在無常的諸行中，有生等苦可以被瞭解。如來（Tathagata，佛的稱號）依據這個密意說：因為無常的緣故，苦並非存在於一切行中。如果不是這樣，聖道因為是無常的，也應該是苦。
空相：是指如果在這個地方，這個事物不存在，通過這個道理正確地觀察為空。如果在這個地方，其他事物存在，通過這個道理如實地知道存在。這叫做善於進入空性。如實地知道，就是不顛倒。
【English Translation】 English version: It is not said. Because those sentient beings are attached to the taste of meditative absorption (定味, ding wei), the power of their blessings gradually diminishes, and therefore they die. Because of their love for the taste of meditative absorption, they damage the life-extending karmic force (引壽業力, yin shou ye li) they have cultivated, and therefore die prematurely. What is the exhaustion of karma (業盡, ye jin)? It refers to dying when both the karma to be experienced in this life (順生受業, shun sheng shou ye) and the karma to be experienced in the next life (順后受業, shun hou shou ye) are exhausted. This is spoken of in terms of the cessation of continuity. Because in this place, the karma to be experienced in this life and the next life has been fully experienced, and because there is no karma, they are no longer born here.
The aspect of suffering (苦相, ku xiang): It is either threefold, eightfold, or sixfold, as explained in detail previously. Why does the sutra say that if something is impermanent (無常, wu chang), then it is suffering (苦, ku)? Because the aspect of suffering can be understood through the three divisions of impermanence as conditions. These three divisions are: impermanence of arising (生分無常, sheng fen wu chang), impermanence of ceasing (滅分無常, mie fen wu chang), and impermanence of both (俱分無常, ju fen wu chang). With the impermanence of arising as a condition, the nature of the suffering of suffering (苦苦性, ku ku xing) can be understood. The impermanence of arising refers to something that did not exist before now exists, and the nature of the aggregates of the category of suffering is oppressive. Therefore, with this impermanence as a condition, the nature of the suffering of suffering can be understood. With the impermanence of ceasing as a condition, the nature of the suffering of change (壞苦性, huai ku xing) can be understood. The impermanence of ceasing refers to something that existed but then ceases to exist, and the aggregates of the category of happiness are not lovable. Therefore, with this impermanence as a condition, the nature of the suffering of change can be understood. With the impermanence of both as a condition, the nature of the suffering of conditioning (行苦性, xing ku xing) can be understood. The impermanence of both refers to the continuous flow of coarse and heavy aggregates, and whether they arise or cease, they are not lovable. Therefore, with this impermanence of both as a condition, the nature of the suffering of conditioning can be understood. It is based on this principle that the Bhagavan (薄伽梵, bo qie fan) said: 'All conditioned things are impermanent, all conditioned things are subject to decay.' And based on this principle, it is said: 'All feelings, I say, are suffering.' It should be known that here, with regard to feelings that are neither painful nor pleasant and pleasant feelings, suffering of suffering is spoken of with a hidden meaning. Because the nature of experiencing suffering is commonly understood in the world, it is not spoken of with a hidden meaning. Furthermore, in the aggregates 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 that if something is impermanent, then it is suffering. Furthermore, in the impermanent aggregates, the sufferings such as birth can be understood. The Tathagata (如來, ru lai) spoke with this hidden meaning: because of impermanence, suffering is not present in all conditioned things. If it were not so, the noble path, because it is impermanent, should also be suffering.
The aspect of emptiness (空相, kong xiang): It refers to if in this place, this thing does not exist, then through this principle, correctly observe it as empty. If in this place, other things exist, then through this principle, truly know that they exist. This is called skillfully entering into emptiness. Truly knowing is not being inverted.
義。問於何處誰非有。答于蘊界處常恒凝住。不變壞法我我所等非有。由此理彼皆是空。問於是處誰余有。答即此處無我性。此我無性無我有性。是謂空性。由彼諸行常等相我此中無故。諸行恒時離我性相。無我真性此中有故。非一向無此俱名空性。故薄伽梵密意說言。有如實知有無如實知無。又有三種空性。謂自性空性。如性空性。真性空性。初依遍計所執自性觀。由此自相定非有故。第二依依他起自性觀。由此如所計度皆非有故。第三依圓成實自性觀。由此即空真性故。
無我相者。謂如我論者。所立我相蘊界處非此相。由蘊界處我相無故。名無我相我論外道計度諸行為我。彼諸行非此相故名無我。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。所以者何。以于外事唯計我所相。是故但遣我所。于內事通計我我所相。是故雙遣我我所。
問前說無常皆剎那相。此云何知。答如心心法是剎那相。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。生已不待緣自然壞滅故。當觀色等亦唸唸
【現代漢語翻譯】 現代漢語譯本： 問：在何處什麼不是沒有的？答：在五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）、十二處（āyatana，感覺的來源，包括六根和六塵）和十八界（dhātu，六根、六塵、六識的總稱）中，常恒凝住，不變壞的法，以及『我』（ātman，個體）和『我所』（ātmīya，屬於我的事物）等都不是沒有的。由此道理，它們都是空（śūnyatā，空性）的。問：在這些地方，還有什麼剩餘的嗎？答：即在此處沒有『我性』（ātmatā，自我的本質）。這個『我』沒有自性，沒有『我』的自性，這就是所謂的空性。因為那些諸行（saṃskāra，有為法）常等之相，『我』在此中沒有的緣故，諸行恒常遠離『我』的自性之相。沒有『我』的真實自性在此中有的緣故，不是完全沒有，這二者都叫做空性。所以薄伽梵（Bhagavān，佛）密意說：『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（prakṛti-śūnyatā，事物本性的空性），如性空性（yathābhūta-śūnyatā，事物如其本然的空性），真性空性（paramārtha-śūnyatā，事物真實本性的空性）。第一種是依據遍計所執自性（parikalpita-svabhāva，虛妄分別的自性）來觀察，由此自相決定是沒有的緣故。第二種是依據依他起自性（paratantra-svabhāva，依他而起的自性）來觀察，由此如所計度都是沒有的緣故。第三種是依據圓成實自性（parinispanna-svabhāva，圓滿成就的真實自性）來觀察，由此即是空的真性緣故。
無我相（anātma-lakṣaṇa，非我之相）是指，像我論者（ātma-vādin，主張有我的人）所建立的『我』的相，五蘊、十二處、十八界不是這個相。因為五蘊、十二處、十八界沒有『我』的相的緣故，名為無我相。我論外道計度諸行為『我』，那些諸行不是這個相的緣故，名為無我。所以薄伽梵密意說：『一切法皆無我。』如世尊說：『此一切非我所，此非我處，此非我我。』對於這樣的意義，應當以正慧如實地觀察。這句話是什麼意思？是指對外事密意說『此一切非我所』，對內事密意說『此非我處，此非我我所』。為什麼這樣說呢？因為對外事只計度『我所』之相，所以只遣除『我所』。對內事通計『我』和『我所』之相，所以雙重遣除『我』和『我所』。
問：前面說無常（anitya，無常）都是剎那相（kṣaṇika-lakṣaṇa，瞬間變化的相），這是如何知道的？答：如心（citta，心識）和心法（caitta，心所法）是剎那相，應當知道色（rūpa，物質）等也是剎那相。因為心執受的緣故，等同於心的安危的緣故，隨心轉變的緣故，是心所依的緣故，心增上生的緣故，心自在轉的緣故。又在最後位變壞可以得到的緣故，生起后不待因緣自然壞滅的緣故，應當觀察色等也是念念（kṣaṇa，剎那）變化的。
【English Translation】 English version: Question: Where is it that something is not non-existent? Answer: In the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), the twelve āyatanas (sense bases: six internal and six external), and the eighteen dhātus (elements: six sense organs, six sense objects, and six consciousnesses), that which is constantly and permanently abiding, unchanging, and not subject to destruction, such as the 'self' (ātman) and 'what belongs to the self' (ātmīya), are not non-existent. Therefore, by this reasoning, they are all empty (śūnyatā). Question: In these places, what else remains? Answer: It is precisely here that there is no 'self-nature' (ātmatā). This 'self' has no self-nature, and there is no self-nature of 'self'. This is what is called emptiness. Because those characteristics of the constantly equal phenomena (saṃskāra), the 'self' is not present in them, the phenomena are constantly separated from the characteristic of 'self'. Because the true nature of 'no-self' is present here, it is not entirely non-existent; both are called emptiness. Therefore, the Bhagavan (Buddha) implicitly said: 'Know existence as it truly is, and know non-existence as it truly is.' Furthermore, there are three types of emptiness: emptiness of inherent existence (prakṛti-śūnyatā), emptiness of suchness (yathābhūta-śūnyatā), and emptiness of ultimate reality (paramārtha-śūnyatā). The first is observed based on the imputed nature (parikalpita-svabhāva), because its own characteristic is definitely non-existent. The second is observed based on the dependent nature (paratantra-svabhāva), because everything that is conceived is non-existent. The third is observed based on the perfected nature (parinispanna-svabhāva), because it is the true nature of emptiness.
The characteristic of no-self (anātma-lakṣaṇa) refers to the fact that the characteristic of 'self' established by those who argue for a self (ātma-vādin), the five skandhas, twelve āyatanas, and eighteen dhātus are not this characteristic. Because the five skandhas, twelve āyatanas, and eighteen dhātus do not have the characteristic of 'self', it is called the characteristic of no-self. The non-Buddhist proponents of a self consider phenomena to be the 'self', but those phenomena are not this characteristic, so it is called no-self. Therefore, the Bhagavan implicitly said: 'All dharmas are without self.' As the World-Honored One said: 'All this is not mine, this is not my place, this is not my self.' Regarding such meaning, one should observe with correct wisdom as it truly is. What does this statement mean? It means that regarding external matters, it is implicitly said that 'all this is not mine'; regarding internal matters, it is implicitly said that 'this is not my place, this is not my self.' Why is this said? Because regarding external matters, only the characteristic of 'what belongs to me' is conceived, so only 'what belongs to me' is eliminated. Regarding internal matters, both the characteristics of 'self' and 'what belongs to me' are conceived, so both 'self' and 'what belongs to me' are eliminated.
Question: Earlier it was said that impermanence (anitya) is characterized by momentariness (kṣaṇika-lakṣaṇa). How is this known? Answer: Just as the mind (citta) and mental factors (caitta) are momentary, it should be known that form (rūpa) and so on are also momentary. Because the mind apprehends them, because they are equal to the mind's safety and danger, because they change with the mind, because they are what the mind relies on, because they are produced by the mind's increase, because the mind turns freely. Also, because destruction can be obtained in the final position, because after arising, they naturally perish without waiting for conditions, it should be observed that form and so on also change moment by moment (kṣaṇa).
滅。諸無常行壞滅等相。心心法剎那相。世間共了。更不重辯。諸色等法剎那滅相。世不共了故今成立。由心執受者。謂色等身。由剎那心念念執受故剎那滅。等心安危者。謂色等身恒與識俱。識若舍離即便爛壞。由身與心安危等故。決定如心念念生滅。隨心轉變者。謂世間現見心。在苦樂貪瞋等位身隨轉變。隨剎那心而轉變故身唸唸滅。是心所依者。謂世間共知心依止有根身。若法依此生非此自無壞。能依有可見。如火芽等依薪種等。是故此身是剎那心所依止故。亦剎那滅。心增上生者。謂一切內外色皆心增上所生。能生因剎那滅故。所生果亦剎那滅。如世尊說。諸因諸緣能生於色。彼亦無常。無常因緣力所生故。色云何常。隨此經句義。身定剎那滅。心自在轉者。謂若證得勝威德心。於一切色如其所欲自在轉變。由隨剎那能變勝解轉變生故。色等剎那道理成就。于最後位變壞可得者。謂諸色等初離自性唸唸變壞。于最後位欻爾變壞。不應道理然此可得。故知色等從初已來念念變壞。自類相續漸增為因。能引最後粗相變壞。是故色等唸唸生滅。生已不待緣自然壞滅者。謂一切法從緣生已。不待壞緣自然壞滅。以不待余緣自然壞滅故。最初生已決定壞滅。若言生已初無滅壞。後方有者不然。無差別故。故知一切可滅壞
法。初才生已即便壞滅。是故諸法剎那義成。
問如世尊說。諸所有色彼一切若四大種若四大種所造。此依何意說。答依容有意說同在一處。依此而有是造義。由所造色離大種處別自建立無功能故。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。如干泥團等。或有二大種。謂即此濕。或有三大種。謂即此暖。或有一切大種。謂即此濕暖泥團等。于移轉位所造色亦爾。若於此聚此所造色可得。當知此聚唯此非余。或有聚唯一所造色如光等。或有二所造色如有聲香風等。或有三所造色如香菸等。由此香菸有色香觸差別所顯故。觸差別者。謂此中輕性。或有四所造色。如沙糖團等。或有五所造色。謂即此有聲時。又若於此聚大種造色隨分可得。當知此中有此非余。此依粗物說非種子。一一聚中有一切種子故。
又說粗聚色極微集所成者。當知此中極微無體無實無性。唯假建立。展轉分析無限量故。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。問若諸極微無實體性何故建立。答為遣一合想故。若以覺慧分分分析所有諸色。爾時妄執一切諸色為一合想即便舍離。由此順入數取趣無我性故。又為悟入諸所有色非真實故。若以覺慧如是分析所有諸色至無所有。爾時便能悟入諸色皆
【現代漢語翻譯】 現代漢語譯本：法。初生之時便立即壞滅。因此，諸法的剎那生滅之義得以成立。
問：如世尊所說，『所有色法，無論是四大種（地、水、火、風四種基本元素），還是四大種所造（由四大種組合而成的物質），』這是依據什麼意思說的？答：這是依據容許有意義的方式說的，即它們共同存在於一處。依據此而有，是『造』的含義。因為所造的色法離開四大種，在別處無法獨立存在，沒有作用。如果在這個聚集體中可以找到某個大種，應當知道這個聚集體只有這個大種，沒有其他的。或者有的聚集體只有一種大種，比如干燥的泥團等。或者有兩種大種，比如潮濕的泥團。或者有三種大種，比如溫暖的泥團。或者有全部的四大種，比如潮濕溫暖的泥團等。在移動變化的位置上，所造的色法也是如此。如果在這個聚集體中可以找到某個所造的色法，應當知道這個聚集體只有這個，沒有其他的。或者有的聚集體只有一種所造的色法，比如光等。或者有兩種所造的色法，比如有聲、香、風等。或者有三種所造的色法，比如香菸等。因為香菸有色、香、觸的差別所顯現。觸的差別，指的是其中的輕性。或者有四種所造的色法，比如砂糖團等。或者有五種所造的色法，比如有聲音的時候。而且，如果在這個聚集體中，大種和所造的色法可以分別找到，應當知道這裡面有這些，沒有其他的。這是依據粗顯的物體說的，不是指種子。因為每一個聚集體中都有所有的種子。
又說粗大的聚集色法是由極微（物質的最小單位）集合而成的。應當知道，這裡的極微沒有自體，沒有實體，沒有自性，只是假立的。經過不斷地分析，因為沒有**（原文缺失），只是通過覺悟的智慧漸漸地分析，細分損減，直到可以分析的邊際。就是根據這個邊際建立極微。問：如果這些極微沒有實體自性，為什麼還要建立呢？答：爲了去除『一合』的妄想。如果用覺悟的智慧，一部分一部分地分析所有的色法，那時妄執一切色法為『一合』的妄想就會舍離。由此順著進入數取趣（有情）的無我性。又爲了領悟所有色法不是真實的。如果用覺悟的智慧這樣分析所有的色法，直到一無所有，那時就能領悟到諸色皆
【English Translation】 English version: The Dharma. It arises and immediately ceases. Therefore, the meaning of the momentary arising and ceasing of all dharmas is established.
Question: As the World Honored One said, 'All forms, whether they are the four great elements (earth, water, fire, and wind), or derived from the four great elements,' according to what meaning is this said? Answer: It is said according to a permissible meaning, that is, they exist together in one place. According to this existence, is the meaning of 'derived'. Because the derived forms, apart from the four great elements, cannot exist independently elsewhere and have no function. If a certain great element can be found in this aggregate, it should be known that this aggregate only has this great element and no others. Or some aggregates have only one great element, such as dry mud lumps. Or there are two great elements, such as wet mud lumps. Or there are three great elements, such as warm mud lumps. Or there are all four great elements, such as wet and warm mud lumps, etc. The same is true for derived forms in changing positions. If a certain derived form can be found in this aggregate, it should be known that this aggregate only has this and no others. Or some aggregates have only one derived form, such as light. Or there are two derived forms, such as sound, smell, and wind. Or there are three derived forms, such as smoke. Because smoke is manifested by the differences of color, smell, and touch. The difference of touch refers to the lightness in it. Or there are four derived forms, such as sugar lumps. Or there are five derived forms, such as when there is sound. Moreover, if the great elements and derived forms can be found separately in this aggregate, it should be known that these are present here and no others. This is said according to coarse objects, not seeds. Because every aggregate has all the seeds.
Furthermore, it is said that coarse aggregates of form are composed of collections of atoms (the smallest units of matter). It should be known that these atoms have no self-nature, no substance, and no inherent nature, but are merely provisionally established. Through continuous analysis, because there is no ** (missing in the original text), but only through the wisdom of enlightenment gradually analyzing, minutely reducing, until the boundary that can be analyzed. It is based on this boundary that atoms are established. Question: If these atoms have no substantial self-nature, why are they established? Answer: To remove the delusion of 'one aggregate'. If all forms are analyzed part by part with the wisdom of enlightenment, then the delusion of clinging to all forms as 'one aggregate' will be abandoned. Thus, one enters the non-self nature of sentient beings (pudgala). Also, to realize that all forms are not real. If all forms are analyzed in this way with the wisdom of enlightenment until nothing remains, then one can realize that all forms are
非真實。因此悟入唯識道理。由此順入諸法無我性故。
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。由欲界一切生趣苦具足所顯故。未集善根不能遮止往諸趣故。如其次第名廣大不寂靜苦。云何寂靜苦。謂即此已生順解脫分善根者。決定趣向般涅槃故。云何寂靜不寂靜苦。謂即此為世間道離欲已種善根者。由即此欲界苦為世間道離欲已種善根者決定超越苦苦等故。然非畢竟故。如其次第。如是中不寂靜苦等隨所應當釋。云何中不寂靜苦。謂生色界遠離順解脫分者。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。由能除滅無量眾生相續大苦故。名住大寂靜。
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
【現代漢語翻譯】 現代漢語譯本 因為認識到一切皆非真實，所以領悟到唯識的道理。由此順勢進入諸法無我的境界。
其次，苦的法相略有八種差別。分別是：廣大不寂靜苦、寂靜苦、寂靜不寂靜苦、中不寂靜苦、微薄不寂靜苦、微薄寂靜苦、極微薄寂靜苦、以及非苦似苦住大寂靜。什麼是廣大不寂靜苦呢？是指那些生於欲界，且未曾積累諸善根的人。由於欲界一切生趣的苦具足顯現，而且因為沒有積累善根，無法阻止往生諸惡趣，因此依次被稱為廣大不寂靜苦。什麼是寂靜苦呢？是指那些已經生起順解脫分善根的人，因為他們決定趣向般涅槃的緣故。什麼是寂靜不寂靜苦呢？是指那些爲了世間道而遠離慾望，並且已經種下善根的人。由於他們爲了世間道而遠離慾望，並且已經種下善根，所以決定超越苦苦等，但並非畢竟解脫。因此依次解釋。什麼是中不寂靜苦呢？是指生於無色界，但遠離順解脫分的人。什麼是微薄不寂靜苦呢？是指生於無想天，但遠離順解脫分的人。什麼是微薄寂靜苦呢？是指諸有學之人。什麼是極微薄寂靜苦呢？是指諸無學之人，他們的命根依附於六處。什麼是非苦似苦住大寂靜呢？是指已經獲得究竟成就的菩薩摩訶薩等。他們憑藉大悲願力而生於諸有之中，由於能夠消除無量眾生相續不斷的巨大痛苦，所以被稱為住大寂靜。
其次，前面所說的死苦，死有三種。分別是：善心死、不善心死、以及無記心死。善心死是指在明利的心識現行的時候，或者由於自身善根的力量所支援，或者由於他人引導攝受，發起善心而趣向命終的時刻。不善心死是指也在明利的心識現行的時候，或者由於自身不善根的力量所支援，或者由於他人所
【English Translation】 English version Because of realizing that all is unreal, one comprehends the principle of Consciousness-Only (唯識, Weishi). From this, one naturally enters the nature of the non-self of all dharmas (諸法無我, Zhufa wuwo).
Furthermore, the suffering dharma (苦法, Kufa) has roughly eight kinds of differences. They are: vast unpeaceful suffering, peaceful suffering, peaceful and unpeaceful suffering, intermediate unpeaceful suffering, slight unpeaceful suffering, slight peaceful suffering, extremely slight peaceful suffering, and non-suffering resembling suffering abiding in great peace. What is vast unpeaceful suffering? It refers to those born in the desire realm (欲界, Yujie) who have never accumulated roots of virtue. Because the suffering of all destinies in the desire realm is fully manifested, and because they have not accumulated roots of virtue, they cannot prevent rebirth in evil destinies. Therefore, they are successively called vast unpeaceful suffering. What is peaceful suffering? It refers to those who have already generated roots of virtue conducive to liberation (順解脫分, Shunjiefuo fen), because they are determined to proceed towards Parinirvana (般涅槃, Ban Niepan). What is peaceful and unpeaceful suffering? It refers to those who have abandoned desire for the worldly path and have planted roots of virtue. Because they have abandoned desire for the worldly path and have planted roots of virtue, they are determined to transcend suffering and so on, but not ultimately. Therefore, they are explained successively. What is intermediate unpeaceful suffering? It refers to those born in the Formless Realm (色界, Sejie) who are far from the roots of virtue conducive to liberation. What is slight unpeaceful suffering? It refers to those born in the Realm of Non-Perception (無想天, Wuxiang tian) who are far from the roots of virtue conducive to liberation. What is slight peaceful suffering? It refers to those who are still learning (有學, Youxue). What is extremely slight peaceful suffering? It refers to those who have nothing more to learn (無學, Wuxue), whose life force relies on the six sense bases (六處, Liuchu). What is non-suffering resembling suffering abiding in great peace? It refers to Bodhisattva-Mahasattvas (菩薩摩訶薩, Pusa Mohesa) who have already attained ultimate achievement. Because they are born in various realms due to the power of great compassion and vows, and because they can eliminate the continuous great suffering of countless beings, they are called abiding in great peace.
Furthermore, regarding the suffering of death mentioned earlier, there are three kinds of death. They are: death with a wholesome mind, death with an unwholesome mind, and death with a neutral mind. Death with a wholesome mind refers to the moment when a clear and bright mind is present, either supported by the power of one's own wholesome roots, or guided and influenced by others, giving rise to a wholesome mind and proceeding towards the end of life. Death with an unwholesome mind refers to the moment when a clear and bright mind is also present, either supported by the power of one's own unwholesome roots, or by others
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。此中所言善等心死者。當知依我愛相應將命終心位前說。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。又不凈行者中有生時。其相顯現如黑羊羔光。或如陰闇夜分。修凈行者中有生時。其相顯現如白練光。或如晴明夜分。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。或有中夭。或時移轉。言意生者。謂受化生身。唯心為因故。香所引故。名健達縛。是隨逐于香往受生處。義極住七日。或有中夭者。此約速得生緣者說。若過七日不得生緣。必定命終還生中有。如是展轉乃至七返更不得過。或時移轉者。謂於此位往餘生處。強緣現前。如得第四靜慮起阿羅漢增上慢比丘。彼地中有生時。由謗解脫邪見故。轉生地獄中有。又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。謂先所共行善不善者。如於夢中見已與彼現同遊戲。又中有形似當生處如當生處。前時有形而起故。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。如稱兩頭低昂道理。終沒結生時分
【現代漢語翻譯】 現代漢語譯本 因為引攝的緣故。生起不善心而趨向命終的時刻。以無記心而死的人，是指在明利心現行的時候，或者在不明利心現行的時候，或者由於缺少兩種緣的緣故，或者由於加行沒有功能的緣故，生起無記心而趨向命終的時刻。這裡所說的以善心等死的人，應當知道是依據與我愛相應的將要命終的心位之前所說的。修習清凈行的人在臨命終的時候，在身體的下半部分，先產生冷觸。不修習清凈行的人在臨命終的時候，在身體的上半部分先產生冷觸。還有，不修習清凈行的人在中有（Antarabhava）生的時候，它的相貌顯現出來就像黑色的羊羔的光，或者像陰暗的夜晚。修習清凈行的人在中有生的時候，它的相貌顯現出來就像白色的絹的光，或者像晴朗的夜晚。還有，這個中有在欲界（Kāmadhātu）正在受生的時候，也從無色界（Arūpadhātu）命終之後。也叫做意生、健達縛（Gandharva，尋香），等等。最多停留七天，或者有中途夭折的，或者有時會轉移。說『意生』，是指受化生身，唯有心為因的緣故。被香所引導的緣故，叫做健達縛，是隨逐于香前往受生之處的意思。最多停留七天，或者有中途夭折的，這是就快速得到生緣的人來說的。如果超過七天而得不到生緣，必定會命終而還生中有。像這樣輾轉乃至七次，更不能超過。有時會轉移，是指在這個階段前往其餘的生處，強大的因緣現前。例如得到第四禪定（Dhyāna）而生起阿羅漢（Arhat）增上慢的比丘，他在那個地方中有生的時候，由於誹謗解脫的邪見，轉生到地獄中有。還有，住在中有中也能積聚諸業，因為先前串習的力量所引導的善等思現行的緣故。又能看見同類的有情，是指先前共同行善或不善的人，就像在夢中看見已經與他們一同遊戲。還有，中有的形狀像將要生的處所，因為將要生的處所的前時有形狀而生起的緣故。還有，這個中有前往所趣之處沒有阻礙，就像具有神通往來迅速一樣，但在將要生的處所仍然有所拘礙。還有，這個中有在將要生的處所，就像稱的兩頭一樣有高低，最終沒入結生的時候。
【English Translation】 English version Because of the cause of attraction and reception. Generating an unwholesome mind and approaching the moment of death. Those who die with an indifferent mind refer to those who, when a clear and sharp mind is present, or when an unclear and dull mind is present, either due to the lack of two conditions, or due to the ineffectiveness of effort, generate an indifferent mind and approach the moment of death. The so-called dying with a wholesome mind, etc., should be understood as being based on what was said before, concerning the mind associated with attachment to self, which is about to die. For those who cultivate pure conduct, when approaching the moment of death, cold touch arises first in the lower part of the body. For those who do not cultivate pure conduct, when approaching the moment of death, cold touch arises first in the upper part of the body. Furthermore, when the intermediate being (Antarabhava) of those who do not cultivate pure conduct is born, its appearance manifests like the light of a black lamb, or like a dark night. When the intermediate being of those who cultivate pure conduct is born, its appearance manifests like the light of white silk, or like a clear and bright night. Moreover, this intermediate being, when about to be born in the desire realm (Kāmadhātu), also after dying from the formless realm (Arūpadhātu), is also called mind-born, Gandharva (Gandharva, scent-seeker), etc. It stays for a maximum of seven days, or some may die prematurely, or sometimes it may transfer. 'Mind-born' refers to receiving a transformation body, solely because of the mind. Because it is led by scent, it is called Gandharva, which means following the scent to the place of rebirth. It stays for a maximum of seven days, or some may die prematurely, which refers to those who quickly obtain the conditions for rebirth. If it does not obtain the conditions for rebirth after seven days, it will definitely die and be reborn in the intermediate state. This process repeats up to seven times, and it cannot exceed that. Sometimes it transfers, which refers to going to other places of rebirth in this state, when strong conditions manifest. For example, a Bhikshu (monk) who has attained the fourth Dhyāna (meditative state) and develops arrogance of being an Arhat (liberated being), when his intermediate being is born in that realm, due to the wrong view of slandering liberation, he is reborn in the intermediate state of hell. Furthermore, residing in the intermediate state can also accumulate various karmas, because the wholesome thoughts, etc., that are led by the power of prior habituation manifest. It can also see sentient beings of the same kind, referring to those who previously engaged in good or unwholesome deeds together, just like seeing in a dream that one is playing with them. Moreover, the shape of the intermediate being resembles the place where it will be born, because the shape of the place where it will be born exists before. Furthermore, this intermediate being can go to the place it is heading to without obstruction, just like having supernatural powers and traveling quickly, but it is still restricted in the place where it will be born. Moreover, this intermediate being, in the place where it will be born, is like the two ends of a scale, with ups and downs, and finally submerges at the moment of conception.
亦爾。又住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。如緣起中說者。謂名色等前後次第如說。
最初羯邏藍 次生頞部曇 從此生閉尸 閉尸生鍵南 次缽羅奢佉 后發毛爪等 及色根形相 漸漸而生長
云何集諦。謂諸煩惱及煩惱增上所生諸業。俱說名集諦。由此集起生死苦故。煩惱增上所生業者。謂有漏業。若爾何故。世尊唯說愛為集諦。由最勝故。謂薄伽梵隨勝而說。若愛。若後有愛。若貪喜俱行愛。若彼彼希樂愛。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。謂於一切已得未得自身境界事遍行故。于已得自身起愛。于未得自身起後有愛。于已得境界起貪喜俱行愛。于未得境界起彼彼希樂愛。二位遍行。謂于苦苦性等三位諸行中遍隨行故。于已得苦苦性位起別離愛。于未得苦苦性位起不和合愛。于壞苦性位起不別離愛。及和合愛。已得未得差別故。於行苦性位起愚癡愛。由煩惱粗重所顯故。及不苦不樂受所顯故。唯阿賴耶識是最勝行苦位。依止此位因我癡門貪愛轉故。三世遍行。謂於三世中遍隨行
【現代漢語翻譯】 現代漢語譯本： 是的。此外，中有（Antarabhava，指死亡和投生之間的過渡期）之存在，會在其將要投生之處生起貪愛。也會以其他的煩惱作為助緣。此中有之身與貪愛一同滅去，羯邏藍（Kalala，指受精卵最初的凝結狀態）之身與識一同生起，這僅僅是異熟果（Vipaka，指業力的成熟）。自此之後，諸根逐漸生長，正如緣起（Pratītyasamutpāda，指事物相互依存的法則）中所說。於四生類中，或者承受卵生（Andaja，從卵中出生），或者承受胎生（Jarayuja，從子宮中出生），或者承受濕生（Samsvedaja，從濕氣中出生），或者承受化生（Upapaduka，無所依託，突然出現），正如緣起中所說的那樣，指的是名色（Nāmarūpa，指精神和物質現象）等前後次第如所說。
最初是羯邏藍，其次生頞部曇（Arbuda，指受精卵的第二階段），從此生閉尸（Pesi，指胚胎的第三階段），閉尸生鍵南（Ghana，指胚胎的第四階段），其次是缽羅奢佉（Prasakha，指肢體開始形成的階段），之後是頭髮、毛髮、指甲等，以及色根（指眼、耳、鼻、舌、身五根）的形狀和相貌，漸漸地生長。
什麼是集諦（Samudaya-satya，指苦的根源）？指的是諸煩惱以及煩惱增上所生的諸業，一起被稱為集諦。因為由此積集生起生死之苦。煩惱增上所生的業，指的是有漏業（Sasrava-karma，指伴隨煩惱的業）。如果是這樣，為什麼世尊（Bhagavan，佛的尊稱）只說愛（Trsna，指渴愛）是集諦呢？因為愛是最殊勝的。指的是薄伽梵（Bhagavan，佛的尊稱）隨殊勝而說。無論是愛，無論是後有愛（指對未來存在的渴愛），無論是貪喜俱行愛（指伴隨貪慾和喜悅的愛），無論是彼彼希樂愛（指對各種各樣事物的渴望），都叫做集諦。所說的最殊勝，是遍行的意思。因為愛具有六種遍行之義，所以是最殊勝的。哪六種呢？一是事遍行，指的是對於一切已得到和未得到的自身境界之事都普遍地生起愛。對於已得到的自身生起愛，對於未得到的自身生起後有愛，對於已得到的境界生起貪喜俱行愛，對於未得到的境界生起彼彼希樂愛。二是位遍行，指的是在苦苦性（Duhkha-duhkhatā，指痛苦的痛苦）、壞苦性（Viparinama-duhkhatā，指變異的痛苦）等三種位（指三種不同的苦的性質）的諸行中普遍地隨行。對於已得到的苦苦性位生起別離愛（指害怕分離的愛），對於未得到的苦苦性位生起不和合愛（指害怕不和諧的愛），對於壞苦性位生起不別離愛（指害怕分離的愛）以及和合愛（指希望結合的愛），因為已得到和未得到的差別。對於行苦性（Samskara-duhkhatā，指行蘊的痛苦）位生起愚癡愛（指因無明而產生的愛），因為煩惱粗重所顯現的緣故，以及不苦不樂受所顯現的緣故。只有阿賴耶識（Ālaya-vijñāna，指第八識，藏識）是最殊勝的行苦位，依止此位，因為我癡（指對自我的愚癡）之門，貪愛才得以運轉。三是世遍行，指的是在三世（指過去、現在、未來）中普遍地隨行。
【English Translation】 English version: Yes. Furthermore, the Antarabhava (intermediate state between death and rebirth) arises with craving in the place where it will be born. Other afflictions also serve as supporting conditions. This intermediate being's body ceases together with craving, and the Kalala (the initial coagulation of the fertilized ovum) body arises together with consciousness; this is solely Vipaka (result of karma). From then on, the sense faculties gradually develop, as explained in the Pratītyasamutpāda (dependent origination). Among the four types of birth, one may experience Andaja (egg-born), Jarayuja (womb-born), Samsvedaja (moisture-born), or Upapaduka (spontaneously born), as explained in Pratītyasamutpāda, referring to the sequential order of Nāmarūpa (name and form) as described.
Initially, there is Kalala, then Arbuda (the second stage of the fertilized ovum), from this arises Pesi (the third stage of the embryo), Pesi gives rise to Ghana (the fourth stage of the embryo), then Prasakha (the stage when limbs begin to form), followed by hair, body hair, nails, etc., and the shapes and appearances of the sense faculties (eye, ear, nose, tongue, body) gradually grow.
What is Samudaya-satya (the truth of the origin of suffering)? It refers to all afflictions and the karmas arising from the increase of afflictions, which are collectively called Samudaya-satya. Because from this, the suffering of birth and death accumulates. The karmas arising from the increase of afflictions refer to Sasrava-karma (defiled karma). If so, why did the Bhagavan (the Blessed One) only say that Trsna (craving) is Samudaya-satya? Because craving is the most excellent. It refers to the Bhagavan speaking according to what is most excellent. Whether it is craving, whether it is craving for future existence, whether it is craving accompanied by greed and joy, whether it is craving for various and sundry things, all are called Samudaya-satya. The term 'most excellent' means pervasive. Because craving possesses six pervasive meanings, it is therefore the most excellent. What are the six? First, pervasive in objects, referring to the universal arising of craving for all objects of one's own realm, both obtained and not yet obtained. For one's own body that is already obtained, craving arises; for one's own body that is not yet obtained, craving for future existence arises; for the realm that is already obtained, craving accompanied by greed and joy arises; for the realm that is not yet obtained, craving for various and sundry things arises. Second, pervasive in states, referring to the universal following in the three states of Duhkha-duhkhatā (suffering of suffering), Viparinama-duhkhatā (suffering of change), etc. For the state of Duhkha-duhkhatā that is already obtained, love of separation arises; for the state of Duhkha-duhkhatā that is not yet obtained, love of non-union arises; for the state of Viparinama-duhkhatā, love of non-separation and love of union arise, due to the difference between what is already obtained and what is not yet obtained. For the state of Samskara-duhkhatā (suffering of conditioned existence), ignorant love arises, because it is manifested by the heaviness of afflictions, and because it is manifested by neither painful nor pleasant feeling. Only the Ālaya-vijñāna (store consciousness) is the most excellent state of Samskara-duhkhatā; relying on this state, craving operates through the gate of ignorance of self. Third, pervasive in time, referring to the universal following in the three times (past, present, and future).
故。於過去世起追憶行遍隨行愛。于未來世起希樂行遍隨行愛。于現在世起耽著行遍隨行愛。四界遍行。謂欲色無色三愛次第遍三界故。五求遍行。謂由貪愛遍求欲有邪梵行故。由欲求力不脫欲界招欲界苦。由有求力不脫二界招色無色界苦。由邪梵行求力不脫生死彼彼流轉故。六種遍行。謂有無有愛遍行斷常一切種故。
煩惱者。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。數者。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。
相者。若法生時相。不寂靜由此生故身心相續。不寂靜轉是煩惱相。不寂靜性是諸煩惱共相。此復有六。謂散亂不寂靜性。顛倒不寂靜性。掉舉不寂靜性。惛沈不寂靜性。放逸不寂靜性。無恥不寂靜性。
緣起者。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。煩惱隨眠未永斷者。彼品粗重未永拔故。順煩惱法現在前者。現前會遇可愛等境故。不正思惟現前起者。于彼境界取凈等相。能隨順生貪瞋等故。
境界者。謂一切煩惱還用一切煩惱為所緣境。及緣諸煩惱事。又欲界煩惱除無明見疑。余不能緣上地為境。此無明等雖亦有能緣上地者。然彼不能親緣上
【現代漢語翻譯】 現代漢語譯本：因此，在過去世中，生起追憶，普遍地、持續地產生愛著；在未來世中，生起希望，普遍地、持續地產生愛著；在現在世中，生起耽溺，普遍地、持續地產生愛著。四界（四種存在領域）的普遍活動，指的是由於對慾望界、色界、無色界這三界的愛，依次普遍地遍及三界。五種尋求的普遍活動，指的是由於貪愛，普遍地尋求欲有（對慾望的執著）、邪梵行（不正當的修行）的緣故。由於對慾望的尋求的力量，不能脫離慾望界，招致慾望界的痛苦；由於對存在的尋求的力量，不能脫離色界和無色界，招致色界和無色界的痛苦；由於邪梵行尋求的力量，不能脫離生死，在各個地方流轉的緣故。六種普遍活動，指的是對有和無有的愛，普遍地遍及斷見和常見等一切種類的見解的緣故。
煩惱，指的是由於數量、相狀、緣起、境界、相應、差別、邪行、界、眾、斷滅等原因而產生的。觀察諸煩惱，從數量上說，有六種或十種。六種是貪（Tanha，渴愛）、嗔（Dosa，嗔恨）、慢（Mana，傲慢）、無明（Avijja，無知）、疑（Vicikiccha，懷疑）、見（Ditthi，錯誤的見解）。十種是在前五種的基礎上，又細分為五種見，即薩迦耶見（Sakkaya-ditthi，身見）、邊執見（Antaggahika-ditthi，邊見）、邪見（Miccha-ditthi，邪見）、見取（Ditthupadana，見取見）、戒禁取（Silabbatupadana，戒禁取見）。
相狀，指的是當法生起時的狀態。不寂靜，由此生起，身心相續，不寂靜地運轉，這就是煩惱的相狀。不寂靜的性質是諸煩惱共同的相狀。這又有六種，即散亂的不寂靜性、顛倒的不寂靜性、掉舉的不寂靜性、惛沈的不寂靜性、放逸的不寂靜性、欲貪的不寂靜性。
緣起，指的是煩惱的隨眠（Anusaya，潛在的煩惱）沒有被永遠斷除的緣故；順應煩惱的法現在面前的緣故；不正思惟現在面前生起的緣故。像這樣，煩惱才得以產生。煩惱的隨眠沒有被永遠斷除，是因為那些品類的粗重（沉重性）沒有被永遠拔除的緣故。順應煩惱的法現在面前，是因為現在面前會遇到可愛等境界的緣故。不正思惟現在面前生起，是因為在那些境界中，取凈等相，能夠順應生起貪嗔等煩惱的緣故。
境界，指的是一切煩惱還用一切煩惱作為所緣境，以及緣諸煩惱的事。又，欲界的煩惱，除了無明、見、疑，其餘的不能緣上地（更高的存在領域）作為境界。這些無明等，雖然也有能夠緣上地的，然而它們不能直接緣上地。
【English Translation】 English version: Therefore, in the past, arising from recollection, love arises pervasively and continuously; in the future, arising from hope, love arises pervasively and continuously; in the present, arising from attachment, love arises pervasively and continuously. The pervasive activity of the four realms (four realms of existence) refers to the fact that due to love for the desire realm (Kama-dhatu), the form realm (Rupa-dhatu), and the formless realm (Arupa-dhatu), it pervades the three realms successively. The pervasive activity of the five seekings refers to the fact that due to craving, there is pervasive seeking of desire-existence (attachment to desires) and wrong asceticism (improper practice). Due to the power of seeking desires, one cannot escape the desire realm, resulting in the suffering of the desire realm; due to the power of seeking existence, one cannot escape the form and formless realms, resulting in the suffering of the form and formless realms; due to the power of seeking wrong asceticism, one cannot escape birth and death, transmigrating from place to place.
The six pervasive activities refer to the fact that love for existence and non-existence pervades all kinds of views, such as annihilationism and eternalism.
Afflictions (Kleshas) arise due to reasons such as number, characteristics, origination, object, association, difference, wrong conduct, realm, multitude, and cessation. Observing the afflictions, in terms of number, there are six or ten. The six are greed (Tanha), hatred (Dosa), pride (Mana), ignorance (Avijja), doubt (Vicikiccha), and views (Ditthi). The ten are the previous five, further divided into five views: the view of self (Sakkaya-ditthi), the view of extremes (Antaggahika-ditthi), wrong view (Miccha-ditthi), clinging to views (Ditthupadana), and clinging to rites and rituals (Silabbatupadana).
Characteristics refer to the state when a dharma arises. Non-tranquility, from which it arises, the body and mind continue, revolving non-tranquilly, this is the characteristic of affliction. The nature of non-tranquility is the common characteristic of all afflictions. This further has six aspects: the non-tranquility of distraction, the non-tranquility of perversion, the non-tranquility of agitation, the non-tranquility of dullness, the non-tranquility of recklessness, and the non-tranquility of lust.
Origination refers to the fact that the latent afflictions (Anusaya) have not been permanently eradicated; the dharmas that accord with afflictions are present; wrong thinking arises in the present. In this way, afflictions can arise. The latent afflictions have not been permanently eradicated because the coarseness (heaviness) of those categories has not been permanently removed. The dharmas that accord with afflictions are present because one encounters desirable objects in the present. Wrong thinking arises in the present because, in those objects, one takes pure aspects, which can accord with the arising of greed, hatred, and other afflictions.
Object refers to the fact that all afflictions still use all afflictions as their object, as well as the things related to afflictions. Furthermore, the afflictions of the desire realm, except for ignorance, views, and doubt, cannot take the higher realms (higher realms of existence) as their object. Although these ignorance, etc., also have the ability to take the higher realms as their object, they cannot directly take the higher realms.
地如緣自地。由依彼門起分別故。立彼為所緣。所言無明緣上地者。謂與見等相應見者。除薩迦耶見不見世間。緣他地諸行執為我故。上地諸煩惱不緣下地為境。已離彼地欲故。又緣滅道諦諸煩惱。不能親緣滅道為境。由滅道諦出世間智及后得智內所證故。唯由依彼妄起分別說為所緣。分別所計境不離分別故。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。見謂薩迦耶見及邊執見。所餘煩惱名緣有事。
相應者。謂貪不與瞋相應。如瞋疑亦爾。余皆得相應。何故貪不與瞋相應。一向相違法必不俱轉故。又貪不與疑相應者。由慧于境不決定必無染著故。余得相應者。與余慢等不相違故。如貪瞋亦爾。謂瞋不與貪慢見相應。若於此事起憎恚。即不於此生於高舉。及能推求與余相應如理應知。慢不與瞋疑相應。無明有二。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。展轉相違法必不相應故。如貪分與瞋分。若不相違。猶如煩惱展轉相應。無慚無愧於一切不善品中恒共相應。若離不顧自他不善現行無是處故。惛沉掉舉不信懈怠放逸。於一切染污品中恒共相應。若離無堪任性等染污性成無是處故。
差別者。謂諸煩惱
【現代漢語翻譯】 現代漢語譯本：地作為所緣，是由於依賴於它而生起分別的緣故。因此，將它設立為所緣。所說的『無明緣上地』，是指與見等相應的見，這裡的『見』，指的是除了薩迦耶見（身見，認為五蘊和合的身體是真實的我）之外，不會認為世間，緣于其他地的諸行而執著為『我』的緣故。上地的諸煩惱不會以下地為境界，因為已經離開了那個地的慾望的緣故。還有，緣于滅諦（涅槃）和道諦（通往涅槃的道路）的諸煩惱，不能直接以滅諦和道諦為境界，因為滅諦和道諦是出世間智慧以及后得智（證悟后獲得的智慧）在內心所證得的緣故。只能通過依賴於它們而虛妄地生起分別，並說它們是所緣。分別所計度的境界不離開分別的緣故。還有，煩惱有兩種，即緣于無事和緣于有事。緣于無事，指的是見以及與見相應的法。這裡的『見』，指的是薩迦耶見（身見）和邊執見（執著于斷常等極端見解）。其餘的煩惱被稱為緣于有事。 相應，指的是貪不與瞋相應，如同瞋與疑也不相應一樣。其餘的都能夠相應。為什麼貪不與瞋相應呢？因為一向互相違背的事物必定不會同時生起。還有，貪不與疑相應，是因為對於境界沒有決定的智慧，必定不會產生染著。其餘的能夠相應，是因為與其餘的慢等不相違背的緣故。如同貪與瞋一樣，指的是瞋不與貪、慢、見相應。如果對於這件事生起憎恨，就不會對於這件事產生高舉。以及能夠推求與其餘的相應，應該如理地瞭解。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，指的是對於四諦（苦、集、滅、道）沒有智慧。見不與瞋、疑相應。忿等隨煩惱互相不相應，因為輾轉互相違背的事物必定不相應。如同貪的部分與瞋的部分。如果不相違背，就像煩惱輾轉相應一樣。無慚（不以作惡為恥）和無愧（不以在他人面前作惡為恥）在一切不善品中恒常共同相應，如果離開不顧自己和他人而作惡的行為，是沒有這種道理的。惛沉（精神萎靡）、掉舉（精神散亂）、不信（不相信真理）、懈怠（懶惰）、放逸（放縱），在一切染污品中恒常共同相應，如果離開沒有堪能性等染污的性質，是無法成就的。 差別，指的是諸煩惱
【English Translation】 English version: The ground as an object of cognition (所緣, Suo Yuan) arises because of relying on it to generate discrimination. Therefore, it is established as an object of cognition. The statement 'ignorance conditions the upper grounds' refers to the views that correspond with views, etc. Here, 'views' refer to the fact that, apart from Satkayadristi (薩迦耶見, Sa Jia Ye Jian) [the view of a self in the aggregates, i.e., the belief that the compounded body of the five skandhas is a real 'I'], one does not consider the world, because one clings to the activities of other grounds as 'I'. The afflictions of the upper grounds do not take the lower grounds as their object because one has already abandoned the desire for that ground. Furthermore, the afflictions that condition cessation (滅諦, Mie Di) [Nirvana] and the path (道諦, Dao Di) [the path to Nirvana] cannot directly take cessation and the path as their object because cessation and the path are realized internally by supramundane wisdom and subsequent wisdom [wisdom attained after enlightenment]. They can only be said to be objects of cognition by relying on them to falsely generate discrimination. The objects conceived by discrimination do not depart from discrimination. Furthermore, there are two types of afflictions: those that condition non-things and those that condition things. Those that condition non-things refer to views and the dharmas that correspond with views. Here, 'views' refer to Satkayadristi (薩迦耶見, Sa Jia Ye Jian) [the view of a self in the aggregates] and Antagrahadristi (邊執見, Bian Zhi Jian) [the view of extremes, clinging to extreme views such as permanence or annihilation]. The remaining afflictions are called those that condition things. 'Corresponding' refers to the fact that greed does not correspond with hatred, just as hatred does not correspond with doubt. The rest can correspond. Why does greed not correspond with hatred? Because things that are always mutually contradictory will certainly not arise together. Furthermore, greed does not correspond with doubt because without wisdom that is decisive about the object, there will certainly be no attachment. The rest can correspond because they are not contradictory to the remaining pride, etc. Just like greed and hatred, it refers to the fact that hatred does not correspond with greed, pride, or views. If one generates hatred towards this matter, one will not generate arrogance towards this matter. And one can seek correspondence with the rest; one should understand this reasonably. Pride does not correspond with hatred or doubt. There are two types of ignorance: one is ignorance that corresponds with all afflictions, and the other is non-common ignorance. Non-common ignorance refers to the lack of wisdom regarding the Four Noble Truths (四諦, Si Di) [suffering, origin, cessation, and path]. Views do not correspond with hatred or doubt. The secondary afflictions such as anger do not correspond with each other because things that are mutually contradictory will certainly not correspond. Like the part of greed and the part of hatred. If they are not contradictory, they correspond like afflictions correspond with each other. Shamelessness (無慚, Wu Can) [not being ashamed of doing evil] and lack of embarrassment (無愧, Wu Kui) [not being embarrassed to do evil in front of others] always correspond together in all unwholesome qualities because there is no way that unwholesome actions can manifest without disregarding oneself and others. Lethargy (惛沉, Hun Chen) [mental dullness], excitement (掉舉, Diao Ju) [mental scattering], lack of faith (不信, Bu Xin) [not believing in the truth], laziness (懈怠, Xie Dai) [indolence], and recklessness (放逸, Fang Yi) [indulgence] always correspond together in all defiled qualities because there is no way that defiled qualities such as lack of capacity can be accomplished without them. 'Difference' refers to the various afflictions
依種種義立種種門差別。所謂結縛隨眠隨煩惱纏瀑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。
問結有幾種。云何結。何處結耶。答結有九種。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。當知此中宣說諸結若相若用若位辯結差別。且如愛結何等是結。謂三界貪是結自性。云何為結。謂有此者不厭三界。由此展轉不善現行善不現行。於何位結。謂於後世苦果生位。如是恚結等並如理應知。
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。
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。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。于苦集法不解了者。謂于果性因性有漏諸行。所有過患不了知故。
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。謂我當解脫我所解脫。既解脫已我當常住。或當斷滅。又謂佛法中定無解脫。如是執著邪出離已。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。棄捨八聖支道。妄執薩迦耶見等。及彼為先若戒若禁為清凈道。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。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
【現代漢語翻譯】 現代漢語譯本： 執著于『我』和『我所』（認為事物屬於『我』），廣泛地做不善之事，不做任何善事。因此，會招致未來世的痛苦，與痛苦相應。
無明結（Avidya-samyojana）：指三界（欲界、色界、無色界）的無智慧。由於被無明結束縛，所以不能理解苦法和集法（苦的根源）。因為不理解，所以廣泛地做不善之事，不做任何善事。因此，會招致未來世的痛苦，與痛苦相應。對於苦法和集法不理解，是指對於果報的性質、因緣的性質以及有漏諸行的所有過患，不能了知。
見結（Dṛṣṭi-samyojana）：即三種邪見，也就是薩迦耶見（Satkayadṛṣṭi，身見，認為五蘊和合的身體是真實的我）、邊執見（Antagrahadṛṣṭi，執著于斷見或常見的極端觀點）、邪見（Mithyadṛṣṭi，否定因果的錯誤見解）。由於被見結束縛，所以對於錯誤的出離之道妄加追求，認為『我』應當解脫，『我所』應當解脫。既然解脫了，『我』應當常住，或者應當斷滅。又認為佛法中一定沒有解脫。像這樣執著于錯誤的出離之道，廣泛地做不善之事，不做任何善事。因此，會招致未來世的痛苦，與痛苦相應。
取結（Śīlabbataparāmarśa-samyojana）：指見取（Dṛṣṭiparāmarśa，認為錯誤的見解是正確的）和戒禁取（Śīlabbataparāmarśa，認為不正確的戒律和禁忌是正確的）。由於被取結束縛，所以對於錯誤的出離方便妄加執著，拋棄八聖支道（Aṣṭāṅgamārga，正見、正思惟、正語、正業、正命、正精進、正念、正定），錯誤地執著薩迦耶見等，以及以這些邪見為先導的戒律和禁忌是清凈之道。因為錯誤地執著于錯誤的出離方便，所以廣泛地做不善之事，不做任何善事。因此，會招致未來世的痛苦，與痛苦相應。
疑結（Vicikitsa-samyojana）：指對於真諦猶豫不決。由於被疑結束縛，所以對於佛、法、僧三寶妄生疑惑。因為疑惑，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，所以廣泛地做不善之事，不做任何善事。因此，會招致未來世的痛苦，與痛苦相應。
嫉結（Irshya-samyojana）：指貪戀利養，不能忍受他人榮耀，從而發起嫉妒之心。由於被嫉結束縛，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，不做任何善事。因此，會招致未來世的痛苦，與痛苦相應。
慳結（Matsarya-samyojana）：指貪戀利養，對於生活所需的資生之具，內心吝嗇。由於被慳結束縛，所以看重積蓄而不尊重遠離。因為看重積蓄，所以廣泛地做不善之事，不做任何善事。因此，能...
【English Translation】 English version: Clinging to 'I' and 'mine' (thinking things belong to 'me'), extensively engaging in unwholesome deeds and not performing any wholesome deeds. Consequently, one invites suffering in future lives, corresponding to that suffering.
The bond of ignorance (Avidya-samyojana): refers to the lack of wisdom in the three realms (desire realm, form realm, formless realm). Being bound by the bond of ignorance, one cannot understand the Dharma of suffering and the Dharma of its origin (the root of suffering). Because of not understanding, one extensively engages in unwholesome deeds and does not perform any wholesome deeds. Consequently, one invites suffering in future lives, corresponding to that suffering. Not understanding the Dharma of suffering and its origin means not knowing all the faults of the nature of the result, the nature of the cause, and all conditioned phenomena with outflows.
The bond of views (Dṛṣṭi-samyojana): refers to the three views, namely Satkayadṛṣṭi (薩迦耶見, the view of a real self in the aggregates), Antagrahadṛṣṭi (邊執見, the extreme view of eternalism or annihilationism), and Mithyadṛṣṭi (邪見, the wrong view denying cause and effect). Being bound by the bond of views, one mistakenly seeks after wrong liberation, thinking, 'I' should be liberated, 'mine' should be liberated. Once liberated, 'I' should be permanent, or should be annihilated. Also, one thinks there is definitely no liberation in the Buddha's teachings. Holding onto such wrong liberation, one extensively engages in unwholesome deeds and does not perform any wholesome deeds. Consequently, one invites suffering in future lives, corresponding to that suffering.
The bond of clinging (Śīlabbataparāmarśa-samyojana): refers to Dṛṣṭiparāmarśa (見取, clinging to wrong views as correct) and Śīlabbataparāmarśa (戒禁取, clinging to incorrect precepts and prohibitions as correct). Being bound by the bond of clinging, one mistakenly clings to wrong means of liberation, abandoning the Noble Eightfold Path (Aṣṭāṅgamārga, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), mistakenly clinging to Satkayadṛṣṭi and so on, and taking precepts and prohibitions led by these wrong views as the path to purification. Because of mistakenly clinging to wrong means of liberation, one extensively engages in unwholesome deeds and does not perform any wholesome deeds. Consequently, one invites suffering in future lives, corresponding to that suffering.
The bond of doubt (Vicikitsa-samyojana): refers to hesitation about the truth. Being bound by the bond of doubt, one gives rise to false doubts about the Buddha, Dharma, and Sangha, the Three Jewels. Because of doubt, one does not correctly practice towards the Three Jewels. Because of not correctly practicing towards the Three Jewels, one extensively engages in unwholesome deeds and does not perform any wholesome deeds. Consequently, one invites suffering in future lives, corresponding to that suffering.
The bond of jealousy (Irshya-samyojana): refers to being attached to gain and honor, unable to bear the glory of others, thereby giving rise to jealousy. Being bound by the bond of jealousy, one values gain and honor and does not respect the Dharma. Because of valuing gain and honor, one extensively engages in unwholesome deeds and does not perform any wholesome deeds. Consequently, one invites suffering in future lives, corresponding to that suffering.
The bond of stinginess (Matsarya-samyojana): refers to being attached to gain and honor, being stingy in one's heart towards the necessities of life. Being bound by the bond of stinginess, one values accumulation and does not respect detachment. Because of valuing accumulation, one extensively engages in unwholesome deeds and does not...
招未來世苦與苦相應。
縛有三種。謂貪縛瞋縛癡縛。由貪縛故縛諸眾生令處壞苦。由瞋縛故縛諸眾生令處苦苦。由癡縛故縛諸眾生令處行苦。由貪等縛縛處壞苦等者。以貪瞋癡於樂等受常隨眠故。又依貪瞋癡故。于善方便不得自在故名為縛。猶如外縛縛諸眾生。令於二事不得自在。一者不得隨意遊行。二者于所住處不得隨意所作。當知內法貪瞋癡縛亦復如是。
隨眠有七種。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眠。由依彼門此二增長故。未離有求者由有愛隨眠之所隨眠。未離邪梵行求者由慢無明見疑隨眠之所隨眠。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。隨其次第三見二取。如結中說。于佛聖教正法毗柰耶中。猶豫疑惑。
大乘阿毗達磨雜集論卷第六 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第七
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
【現代漢語翻譯】 現代漢語譯本：招感未來世的苦和苦相應。
束縛有三種，即貪縛、瞋縛、癡縛。由於貪縛的緣故，束縛眾生使其處於壞苦（Viparinama-duhkha）。由於瞋縛的緣故，束縛眾生使其處於苦苦（Duhkha-duhkha）。由於癡縛的緣故，束縛眾生使其處於行苦（Samskara-duhkha）。由於貪等束縛而束縛處於壞苦等狀態，是因為貪、瞋、癡對於樂等感受常常潛在地存在。又因為依賴貪、瞋、癡的緣故，對於善巧方便不能夠自在，所以稱為束縛。猶如外在的束縛束縛眾生，使他們對於兩件事不能夠自在：一是不能隨意行動，二是在所居住的地方不能隨意作為。應當知道內在的貪、瞋、癡的束縛也是如此。
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（Rupa-dhatu）、無色界（Arupa-dhatu）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，是指對於見的粗重煩惱。疑隨眠，是指對於疑的粗重煩惱。如果還沒有脫離對於欲的追求，就會被欲愛和瞋恚隨眠所束縛，因為依賴這些，這兩種煩惱就會增長。還沒有脫離對於存在的追求，就會被有愛隨眠所束縛。還沒有脫離對於邪梵行的追求，就會被慢、無明、見、疑隨眠所束縛，因為這些眾生得到少許的對治，便會產生驕慢，愚昧於聖諦（Arya-satya），虛妄地計度外道的邪解脫和解脫方便，隨其次第產生三種見解和兩種執取，如結中所說。對於佛陀（Buddha）的聖教、正法（Dharma）、毗奈耶（Vinaya）中，猶豫疑惑。
《大乘阿毗達磨雜集論》卷第六 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》
《大乘阿毗達磨雜集論》卷第七
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
【English Translation】 English version: It invites future suffering that corresponds to suffering.
There are three kinds of bonds: namely, the bond of greed (Trsna), the bond of hatred (Dvesa), and the bond of delusion (Moha). Because of the bond of greed, beings are bound, causing them to be in the suffering of change (Viparinama-duhkha). Because of the bond of hatred, beings are bound, causing them to be in the suffering of suffering (Duhkha-duhkha). Because of the bond of delusion, beings are bound, causing them to be in the suffering of conditioning (Samskara-duhkha). The reason why beings are bound in the suffering of change, etc., by the bonds of greed, etc., is that greed, hatred, and delusion are always latently present in pleasant feelings, etc. Moreover, because of relying on greed, hatred, and delusion, one is not free with regard to skillful means, hence it is called a bond. Just like external bonds bind beings, causing them to be unfree in two ways: first, they cannot act as they please; second, they cannot do as they please in the place where they dwell. It should be known that the internal bonds of greed, hatred, and delusion are also like this.
There are seven kinds of latent tendencies (Anusaya): namely, the latent tendency of desire-love (Kama-raga), the latent tendency of hatred (Pratigha), the latent tendency of existence-love (Bhava-raga), the latent tendency of pride (Mana), the latent tendency of ignorance (Avidya), the latent tendency of views (Drsti), and the latent tendency of doubt (Vicikitsa). The latent tendency of desire-love refers to the coarse afflictions of desire-greed. The latent tendency of hatred refers to the coarse afflictions of hatred. The latent tendency of existence-love refers to the coarse afflictions of greed for the form realm (Rupa-dhatu) and the formless realm (Arupa-dhatu). The latent tendency of pride refers to the coarse afflictions of pride. The latent tendency of ignorance refers to the coarse afflictions of ignorance. The latent tendency of views refers to the coarse afflictions of views. The latent tendency of doubt refers to the coarse afflictions of doubt. If one has not yet detached from the pursuit of desire, one is bound by the latent tendencies of desire-love and hatred, because by relying on these, these two afflictions will increase. If one has not yet detached from the pursuit of existence, one is bound by the latent tendency of existence-love. If one has not yet detached from the pursuit of wrong asceticism, one is bound by the latent tendencies of pride, ignorance, views, and doubt, because these beings, having obtained a little bit of antidote, then generate arrogance, are ignorant of the noble truths (Arya-satya), and falsely speculate about externalist wrong liberation and means of liberation, and in sequence generate three kinds of views and two kinds of grasping, as explained in the section on fetters. They are hesitant and doubtful about the Buddha's (Buddha) holy teachings, the true Dharma (Dharma), and the Vinaya (Vinaya).
《Treatise on the Compendium of Mahayana Abhidharma》Volume 6 Taisho Tripitaka Volume 31 No. 1606 《Treatise on the Compendium of Mahayana Abhidharma》
《Treatise on the Compendium of Mahayana Abhidharma》Volume 7
Composed by Bodhisattva Anhui
Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree
抉擇分中諦品第一之二
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法。此復云何。謂除貪等六煩惱。所餘染污行蘊所攝忿等諸心法。又貪瞋癡名隨煩惱心法。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。纏繞於心故名纏。由此諸纏數數增盛纏繞一切觀行者心於修善品為障礙故。修善品者。謂隨修習止舉舍相及彼所依梵行等所攝凈尸羅時。此復云何。謂修止時惛沉睡眠為障。于內引沉沒故。修舉時掉舉惡作為障。于外引散亂故。修舍時嫉慳為障。由成就此于自他利吝妒門中數數搖動心故。修凈尸羅時無慚無愧為障。由具此二犯諸學處無羞恥故。
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。見暴流是能依。無明暴流為所依。由有愚癡顛倒推求解脫及方便故。
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
【現代漢語翻譯】 現代漢語譯本 抉擇分中諦品第一之二
隨煩惱是指所有那些煩惱都屬於隨煩惱。但有些隨煩惱並非真正的煩惱，指的是除了根本煩惱之外，其餘被染污的、屬於行蘊所包含的一切心法。這些心法具體是什麼呢？指的是除了貪、嗔、癡等六種根本煩惱之外，其餘被染污的、屬於行蘊所包含的忿、恨等各種心法。此外，貪、嗔、癡也被稱為隨煩惱心法，因為這些隨煩惱會不斷地惱亂內心，使內心無法脫離染污，無法得到解脫，無法斷除障礙，所以被稱為隨煩惱。正如世尊所說：『你們長久以來被貪、嗔、癡所惱亂，內心總是被染污。』
纏有八種，分別是：惛沉、睡眠、掉舉、惡作、嫉妒、慳吝、無慚、無愧，它們會不斷地增長，纏繞內心，所以被稱為纏。由於這些纏不斷增長，纏繞所有修習觀行者的內心，因此對於修習善法構成障礙。修習善法指的是，隨著修習止、舉、舍相以及與此相關的梵行等所包含的清凈戒律時。具體來說，修習止的時候，惛沉和睡眠會成為障礙，因為它們會使內心陷入沉沒。修習舉的時候，掉舉和惡作會成為障礙，因為它們會使內心向外散亂。修習舍的時候，嫉妒和慳吝會成為障礙，因為成就了這些，就會在對自和他人的利益上，于吝嗇和嫉妒中不斷動搖內心。修習清凈戒律的時候，無慚和無愧會成為障礙，因為具備了這兩種心態，就會在違犯各種學處時毫無羞恥之心。
暴流有四種，分別是：欲暴流、有暴流、見暴流、無明暴流。隨波逐流是暴流的含義，因為它會順應雜染。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。這是因為能依靠的和所依靠的，以及相應的道理。見暴流是能依靠的，無明暴流是所依靠的，因為有了愚癡，就會顛倒地推求錯誤的解脫和方便。
軛有四種，分別是：欲軛、有軛、見軛、無明軛。障礙脫離束縛是軛的含義，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。
取有四種，分別是：欲取、見取、戒禁取、我語取。執取是其含義。
【English Translation】 English version The Second [Section] of the First [Chapter] on Truths in the Division of Ascertainment
'Subsidiary defilements' (隨煩惱) means that all defilements are subsidiary defilements. There are subsidiary defilements that are not [primary] defilements, namely, all mental dharmas included in the contaminated aggregate of formations (行蘊) other than the [primary] defilements. What are these? They are mental dharmas such as anger (忿) and resentment (恨), included in the contaminated aggregate of formations, other than the six [primary] defilements such as greed (貪). Furthermore, greed (貪), hatred (瞋), and delusion (癡) are called subsidiary defilement mental dharmas, because these subsidiary defilements constantly afflict (惱) the mind, preventing it from being free from contamination, preventing it from attaining liberation, and preventing it from severing obstructions. Therefore, they are called subsidiary defilements. As the World-Honored One (世尊) said, 'You have been constantly afflicted and disturbed by greed (貪), hatred (瞋), and delusion (癡) for a long time, and your minds are always contaminated.'
There are eight kinds of 'bonds' (纏): lethargy (惛沉), sleep (睡眠), excitement (掉舉), regret (惡作), jealousy (嫉), stinginess (慳), shamelessness (無慚), and lack of embarrassment (無愧), which constantly increase and entangle the mind, hence they are called bonds. Because these bonds constantly increase and entangle the minds of all practitioners of contemplation (觀行者), they become obstacles to the cultivation of virtuous qualities (善品). 'Cultivating virtuous qualities' refers to the pure precepts (凈尸羅) included in the practice of calming (止), elevating (舉), relinquishing (舍) aspects, and the associated pure conduct (梵行). Specifically, when practicing calming (止), lethargy (惛沉) and sleep (睡眠) are obstacles, as they lead to sinking inwardly. When practicing elevating (舉), excitement (掉舉) and regret (惡作) are obstacles, as they lead to outward distraction. When practicing relinquishing (舍), jealousy (嫉) and stinginess (慳) are obstacles, because achieving these causes the mind to constantly waver in the doors of stinginess and jealousy towards the benefit of oneself and others. When practicing pure precepts (凈尸羅), shamelessness (無慚) and lack of embarrassment (無愧) are obstacles, because possessing these two leads to violating the precepts without shame.
There are four 'torrents' (暴流): the torrent of desire (欲暴流), the torrent of existence (有暴流), the torrent of views (見暴流), and the torrent of ignorance (無明暴流). 'Drifting and being swept along' is the meaning of torrent, as it accords with contamination. The first is what those who seek desire are accustomed to. The second is what those who seek existence are accustomed to. The latter two are what those who seek wrong conduct are accustomed to. This is because of the principle of the reliance and the relied upon, and their correspondence. The torrent of views (見暴流) is the reliance, and the torrent of ignorance (無明暴流) is what is relied upon, because with ignorance, one mistakenly seeks liberation and means in a reversed way.
There are four kinds of 'yokes' (軛): the yoke of desire (欲軛), the yoke of existence (有軛), the yoke of views (見軛), and the yoke of ignorance (無明軛). 'Obstructing detachment' is the meaning of yoke, as it opposes purity. These also manifest in accordance with those who are accustomed to seeking the three [types of craving] in sequence.
There are four kinds of 'graspings' (取): grasping at desire (欲取), grasping at views (見取), grasping at precepts and vows (戒禁取), and grasping at the doctrine of self (我語取). 'Grasping' is its meaning.
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。以於是處見不一故。由我語取諸外道輩互無諍論。於我有性皆同見故。然由此取諸外道等與正法者互有諍論。由彼不信有無我故。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取身繫。以能障礙定意性身故名為系。所以者何。由此能障定心自性之身故名系。非障色身。何以故。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。由彼依止各別見故。于所知境不如正理種種推度妄生執著。謂唯此真余並愚妄。由此為因令心散動。於何散動。謂于定心如實智見。
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。覆蔽其心障諸善品令不轉故。問於何等位障諸善法答於樂出家位覺正行位止舉舍位。於樂出家時貪慾蓋為障。希求受用外境界門。于彼不欣
【現代漢語翻譯】 現代漢語譯本：諍根執取後有，是取的含義。為什麼這麼說呢？因為貪著于慾望的束縛和沉溺，導致在家人之間互相爭鬥。這種爭鬥的根本是第一種取，即欲取。因為貪著于見解的束縛和沉溺，導致出家人之間互相爭鬥。這種爭鬥的根本是后三種取。六十二種錯誤的見解是見取（Dṛṣṭi-upādāna，執著于錯誤的見解）。各種不同的禁戒和大部分的苦行是戒禁取（Śīla-vrata-upādāna，執著于不正確的戒律和苦行）。他們所依賴的薩迦耶見（Satkāya-dṛṣṭi，有身見，認為五蘊是真實的我）是我語取（ātma-vāda-upādāna，執著于關於『我』的言論）。由於見取和戒禁取，各種外道互相爭論，因為他們對於真理的見解不一致。由於我語取，各種外道之間沒有爭論，因為他們都認為存在『我』的自性。然而，由於這種取，各種外道等與信奉正法的人互相爭論，因為他們不相信沒有『我』的存在。像這樣執著是爭論的根本，並且能夠導致後有的痛苦異熟果報，所以叫做取。 繫有四種，即貪慾身繫、瞋恚身繫、戒禁取身繫、此實執取身繫。因為它們能夠障礙禪定的自性，所以叫做系。為什麼這麼說呢？因為它們能夠障礙定心的自性，所以叫做系，而不是障礙色身。為什麼呢？因為它們能夠成為四種心亂的原因。即因為貪愛財物等原因使心散亂，因為爭鬥的事情不正確地行動使心散亂，因為難以實行的戒禁苦惱使心散亂，因為不如理地推求境界使心散亂。因為他們依賴於各種不同的見解，對於所知的境界不如理地進行各種推測，虛妄地產生執著，認為只有這個是真的，其餘都是愚蠢的。因此，導致心散動。在什麼方面散動呢？在定心和如實智見方面。 蓋有五種，即貪慾蓋、瞋恚蓋、惛沉睡眠蓋、掉舉惡作蓋、疑蓋。能夠使善法不能夠顯現出來，是蓋的含義。它們覆蓋其心，障礙各種善法，使它們不能夠生起。問：在什麼情況下障礙各種善法？答：在樂於出家的時候，在覺悟正行的時候，在止息掉舉和捨棄的時候。在樂於出家的時候，貪慾蓋成為障礙，因為希求受用外在境界。
【English Translation】 English version: 'Clinging' (upādāna) as the root of contention, clinging to future existence, this is the meaning of 'clinging'. Why is that? Because of greed and attachment to the bonds of desire and indulgence, householders engage in mutual strife. The root of this strife is the first clinging, namely, desire-clinging (kāma-upādāna). Because of greed and attachment to the bonds of views and indulgence, renunciants engage in mutual strife. The root of this strife is the latter three clingings. The sixty-two kinds of wrong views are view-clinging (Dṛṣṭi-upādāna, clinging to views). Various different vows and the majority of ascetic practices are moral discipline and vows clinging (Śīla-vrata-upādāna, clinging to rules and vows). That which they rely on, the view of a real self (Satkāya-dṛṣṭi, the view of a substantial self, believing the five aggregates to be a real self), is self-assertion clinging (ātma-vāda-upādāna, clinging to the doctrine of self). Because of view-clinging and moral discipline and vows clinging, various non-Buddhists argue with each other, because their views on truth are not consistent. Because of self-assertion clinging, various non-Buddhists do not argue with each other, because they all believe in the existence of a 'self' nature. However, because of this clinging, various non-Buddhists and those who believe in the true Dharma argue with each other, because they do not believe in the absence of a 'self'. Thus, attachment is the root of contention, and it can lead to the painful results of future existence, therefore it is called 'clinging'. There are four kinds of 'bonds' (saṃyoga), namely, the bond of greed, the bond of hatred, the bond of clinging to moral disciplines and vows, and the bond of clinging to this as real. Because they can obstruct the nature of meditative concentration, they are called 'bonds'. Why is that? Because they can obstruct the nature of the concentrated mind, therefore they are called 'bonds', not because they obstruct the physical body. Why? Because they can be the cause of four kinds of mental disturbance. That is, because of greed for wealth and other things, the mind is distracted; because of acting incorrectly in matters of strife, the mind is distracted; because of difficult-to-practice vows and asceticism, the mind is distracted; because of not properly investigating objects, the mind is distracted. Because they rely on various different views, they make various speculations about the objects of knowledge without proper reasoning, falsely generating attachments, believing that only this is true, and the rest are foolish. Therefore, it causes the mind to be disturbed. In what aspect is it disturbed? In the aspect of concentrated mind and seeing reality as it is. There are five kinds of 'hindrances' (nīvaraṇa), namely, the hindrance of greed, the hindrance of hatred, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. That which prevents wholesome qualities from manifesting is the meaning of 'hindrance'. They cover the mind, obstructing various wholesome qualities, preventing them from arising. Question: In what situations do they obstruct various wholesome qualities? Answer: At the time of delighting in renunciation, at the time of awakening to right practice, at the time of ceasing restlessness and abandoning. At the time of delighting in renunciation, the hindrance of greed becomes an obstacle, because of seeking to enjoy external objects.
樂故。于覺正行時瞋恚蓋為障。于所犯學處同梵行者正發覺時。由心瞋恚不正學故。于止舉兩位惛沉睡眠掉舉惡作蓋為障。如前所說。能引沉沒及散亂故。于舍位疑蓋為障。遠離決定不能捨故。
株杌有三。謂貪瞋癡。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。令諸眾生難斷此行故名株杌。所以者何。對治道犁難可破壞。約此義故立為株杌。于無量生串習貪等以成其行。堅固難拔猶株杌故。
垢有三種。謂貪瞋癡。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。以貪瞋癡能現犯戒不凈相故。
燒害有三。謂貪瞋癡。由依止貪瞋癡故。長時數受生死燒惱。故名燒害。由於無始生死流轉因貪瞋癡數被生死苦燒害故。
箭有三種。謂貪瞋癡。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。于諸有財三寶四諦。隨愛疑門能射傷故。
所有有三。謂貪瞋癡。由依止貪瞋癡故。積畜財物有怖有怨。多住散亂故名所有。由多積集所有資具恒與怖等共相應故。
惡行有三。謂貪瞋癡。由依止貪瞋癡故。恒行身語意惡行。
【現代漢語翻譯】 現代漢語譯本 樂的緣故。在覺悟正行的時候，瞋恚蓋（krodha-avarana，憤怒的覆蓋）成為障礙。在所違犯的學處（siksha-pada，戒條）中，當同梵行者（sabrahmacari，一起修行的同伴）正直地指出時，由於心中瞋恚而不能正確地學習，所以瞋恚是障礙。在止和舉這兩個階段，惛沉（styana，精神萎靡）睡眠（middha，昏睡）掉舉（auddhatya，心神不定）惡作（kaukritya，後悔）這些蓋成為障礙，如前面所說，它們能引起沉沒和散亂。在捨棄的階段，疑蓋（vicikitsa-avarana，懷疑的覆蓋）成為障礙，因為遠離了決斷就不能捨棄。
株杌（stambha，樹樁）有三種，即貪（raga，貪慾）、瞋（dvesa，嗔恨）、癡（moha，愚癡）。由於依止貪瞋癡，以先前串習（abhyasa，重複練習）為方便，形成貪等行為，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。為什麼這樣說呢？因為對治道的犁難以破壞。根據這個意義，立為株杌。在無量生的輪迴中串習貪等，使之成為堅固難以拔除的行為，就像樹樁一樣。
垢（mala，污垢）有三種，即貪（raga，貪慾）、瞋（dvesa，嗔恨）、癡（moha，愚癡）。由於依止貪瞋癡，毀犯這樣的尸羅（sila，戒律）學處。因此，有智慧的同梵行者，或者在村落里，或者在安靜的地方看到后，會這樣說：『這位長老做了這樣的事情，行為是這樣的，為村落帶來了污點和不凈。』這被稱為垢，因為貪瞋癡能顯現出犯戒的不凈之相。
燒害（paridaha，燃燒的傷害）有三種，即貪（raga，貪慾）、瞋（dvesa，嗔恨）、癡（moha，愚癡）。由於依止貪瞋癡，長時間多次承受生死（samsara，輪迴）的燒惱，所以稱為燒害。由於從無始以來的生死流轉中，因為貪瞋癡多次被生死之苦燒害。
箭（sara，箭矢）有三種，即貪（raga，貪慾）、瞋（dvesa，嗔恨）、癡（moha，愚癡）。由於依止貪瞋癡，對於有（bhava，存在）和有具（bhava-vastu，存在的工具）深深地追求，相續不絕。對於佛（Buddha，覺者）、法（Dharma，佛法）、僧（Sangha，僧團）、苦（duhkha，苦）、集（samudaya，苦的起因）、滅（nirodha，苦的止息）、道（marga，通往苦止息的道路）常生疑惑，所以稱為箭。對於諸有之財、三寶（triratna，佛法僧三寶）、四諦（catvari-arya-satyani，四聖諦），隨著愛和疑的門徑能夠射傷。
所有（upadhi，執取）有三種，即貪（raga，貪慾）、瞋（dvesa，嗔恨）、癡（moha，愚癡）。由於依止貪瞋癡，積蓄財物，有怖畏有怨恨，多住在散亂之中，所以稱為所有。由於多積聚所有的資具，總是與怖畏等共同相應。
惡行（duscarita，惡行）有三種，即貪（raga，貪慾）、瞋（dvesa，嗔恨）、癡（moha，愚癡）。由於依止貪瞋癡，恒常行身（kaya，身體）、語（vak，語言）、意（manas，思想）的惡行。
【English Translation】 English version Because of pleasure. When practicing correct awakening, the hindrance is the covering of anger (krodha-avarana). Regarding the precepts (siksha-pada) that have been violated, when fellow practitioners (sabrahmacari) righteously point them out, anger in the mind prevents correct learning, thus anger is a hindrance. In the two stages of stopping and lifting, sloth (styana), torpor (middha), restlessness (auddhatya), and remorse (kaukritya) are hindrances, as previously stated, because they can lead to sinking and distraction. In the stage of abandonment, the hindrance is the covering of doubt (vicikitsa-avarana), because without decisiveness, abandonment is impossible.
There are three stumps (stambha): namely, greed (raga), hatred (dvesa), and delusion (moha). Because of relying on greed, hatred, and delusion, and using prior habitual practice (abhyasa) as a means, greedy actions etc. are formed, the mind is not disciplined, lacks ability, and is difficult to liberate. It makes it difficult for beings to cut off these actions, hence the name 'stump'. Why is this so? Because the plow of the path of antidotes is difficult to break. Based on this meaning, it is established as a 'stump'. In countless lifetimes, greed etc. have been habitually practiced, forming firm and difficult-to-uproot actions, like a stump.
There are three stains (mala): namely, greed (raga), hatred (dvesa), and delusion (moha). Because of relying on greed, hatred, and delusion, one violates such precepts (sila) and training rules. Therefore, wise fellow practitioners, either in villages or in quiet places, upon seeing this, will say: 'This elder has done such things, behaves in such a way, bringing stains and impurity to the village.' This is called a stain, because greed, hatred, and delusion can manifest the impure appearance of violating precepts.
There are three burnings (paridaha): namely, greed (raga), hatred (dvesa), and delusion (moha). Because of relying on greed, hatred, and delusion, one endures the burning torment of birth and death (samsara) for a long time, hence the name 'burning'. Because in the beginningless cycle of birth and death, one is repeatedly burned by the suffering of birth and death due to greed, hatred, and delusion.
There are three arrows (sara): namely, greed (raga), hatred (dvesa), and delusion (moha). Because of relying on greed, hatred, and delusion, one deeply pursues existence (bhava) and the means of existence (bhava-vastu) continuously. One constantly doubts the Buddha (Buddha), Dharma (Dharma), Sangha (Sangha), suffering (duhkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga), hence the name 'arrow'. Regarding the wealth of existence, the Three Jewels (triratna), and the Four Noble Truths (catvari-arya-satyani), one can be wounded by the paths of love and doubt.
There are three possessions (upadhi): namely, greed (raga), hatred (dvesa), and delusion (moha). Because of relying on greed, hatred, and delusion, one accumulates wealth, has fear and resentment, and mostly dwells in distraction, hence the name 'possession'. Because by accumulating all possessions, one is always associated with fear and the like.
There are three evil deeds (duscarita): namely, greed (raga), hatred (dvesa), and delusion (moha). Because of relying on greed, hatred, and delusion, one constantly performs evil deeds of body (kaya), speech (vak), and mind (manas).
故名惡行。由貪瞋癡能引殺生等諸不善行故。又即依此貪瞋癡門。廣生無量惡不善行故。建立三不善根。所以者何。以諸有情愛味世間。所有為因行諸惡行貪求財利。行惡行故分別世間。怨相為因行諸惡行。由懷瞋恚不忍他過多行惡故執著世間。邪法為因行諸惡行。由懷愚癡起顛倒見。因祠祀等行諸惡故。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。令心連注流散不絕是漏義。
匱有三種。謂貪瞋癡。由依止貪瞋癡故。于有及資生具恒起追求無有厭足。常為貧乏眾苦所惱故。故名匱。以貪瞋癡能令身心恒乏短故。
熱有三種。謂貪瞋癡。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。不如正理妄執相好燒身心故。
惱有三種。謂貪瞋癡。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。由於色等諸可樂事深愛著已。彼若變壞是諸有情。便為種種愁嘆等苦所惱亂故。
諍有三種。謂貪瞋癡。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。
【現代漢語翻譯】 現代漢語譯本： 因此被稱為『惡行』。由於貪、嗔、癡能引發殺生等各種不善的行為。又因為依靠貪、嗔、癡，能廣泛產生無量惡劣不善的行為，所以建立這三種不善之根。為什麼這樣說呢？因為眾生喜愛世間，以『有』為因，做出各種惡行，貪求財利，所以做出惡行；因為分別世間的怨恨之相，以怨恨為因，做出各種惡行，由於懷有嗔恚之心，不能忍受他人的過失，所以做出很多惡行；因為執著世間的邪法，以邪法為因，做出各種惡行，由於懷有愚癡之心，產生顛倒的見解，因為祭祀等原因，做出各種惡行。所以，這貪、嗔、癡也稱為『惡行』，也稱為『不善根』。
『漏』有三種，即欲漏、有漏、無明漏。使心持續不斷地流散，不能停止，所以稱為『漏』。這是什麼意思呢？依靠外在的門徑流注，所以建立欲漏；依靠內在的門徑流注，所以建立有漏；依靠那兩者所依賴的門徑流注，所以建立無明漏。使心持續不斷地流散，不能停止，這就是『漏』的含義。
『匱乏』有三種，即貪、嗔、癡。由於依止貪、嗔、癡，對於『有』和資生之具，經常產生追求，沒有滿足的時候，常常被貧乏和各種痛苦所困擾，所以稱為『匱乏』。因為貪、嗔、癡能使身心經常感到缺乏和短缺。
『熱惱』有三種，即貪、嗔、癡。由於依止貪、嗔、癡，不能如實地按照正理去認識，而執著于各種表相，執著于細微的美好之處。由於執著于表相和細微的美好之處，燒灼惱亂身心，所以稱為『熱惱』。不能如實地按照正理去認識，錯誤地執著于表相和美好之處，燒灼身心。
『惱亂』有三種，即貪、嗔、癡。由於依止貪、嗔、癡，隨著所處的各種環境而產生愛戀和沉溺，如果這些環境發生變化和破壞，就會增加憂愁和嘆息，被各種憂愁痛苦的熱惱所觸及，所以稱為『惱亂』。由於對於色等各種令人喜愛的事務深深地愛戀和執著，如果這些事物發生變化和破壞，這些眾生就會被各種憂愁嘆息等痛苦所惱亂。
『爭端』有三種，即貪、嗔、癡。由於依止貪、嗔、癡，執持刀杖，發動各種戰爭和爭端，各種爭鬥和訴訟。所以，貪等被稱為『爭端』。
【English Translation】 English version: Therefore, they are called 'evil deeds'. Because greed (tan, desire), hatred (chen, anger), and delusion (chi, ignorance) can lead to various unwholesome actions such as killing. Also, because relying on greed, hatred, and delusion can extensively generate countless evil and unwholesome actions, these three are established as the roots of unwholesomeness. Why is this so? Because sentient beings cherish the world, taking 'existence' (you) as the cause, they commit various evil deeds, greedily seeking wealth and profit, thus committing evil deeds; because they discriminate against the aspects of enmity in the world, taking hatred as the cause, they commit various evil deeds, due to harboring anger and being unable to tolerate the faults of others, they commit many evil deeds; because they are attached to the heretical teachings of the world, taking heretical teachings as the cause, they commit various evil deeds, due to harboring delusion and generating inverted views, they commit various evil deeds because of sacrifices and other reasons. Therefore, greed, hatred, and delusion are also called 'evil deeds' and 'roots of unwholesomeness'.
There are three types of 'leaks' (lou, outflows), namely, desire-leak (yu lou), existence-leak (you lou), and ignorance-leak (wuming lou). Causing the mind to continuously flow and scatter without ceasing, hence they are called 'leaks'. What does this mean? Relying on the external gateways for outflow, desire-leak is established; relying on the internal gateways for outflow, existence-leak is established; relying on the gateways on which those two depend for outflow, ignorance-leak is established. Causing the mind to continuously flow and scatter without ceasing is the meaning of 'leak'.
There are three types of 'deficiencies' (kui), namely, greed (tan), hatred (chen), and delusion (chi). Because relying on greed, hatred, and delusion, one constantly generates pursuit for 'existence' (you) and the means of livelihood, without ever being satisfied, and is constantly troubled by poverty and various sufferings, hence they are called 'deficiencies'. Because greed, hatred, and delusion can cause the body and mind to constantly feel lacking and short.
There are three types of 'torments' (re), namely, greed (tan), hatred (chen), and delusion (chi). Because relying on greed, hatred, and delusion, one does not truly understand according to the right principle, but clings to various appearances, clinging to subtle beauties. Because of clinging to appearances and subtle beauties, one burns and torments the body and mind, hence they are called 'torments'. Not truly understanding according to the right principle, falsely clinging to appearances and beauties, burning the body and mind.
There are three types of 'afflictions' (nao), namely, greed (tan), hatred (chen), and delusion (chi). Because relying on greed, hatred, and delusion, one develops love and attachment to various places, and if those places change or are destroyed, one increases sorrow and lamentation, and is touched by various sorrows, sufferings, and torments, hence they are called 'afflictions'. Because of deeply loving and clinging to various pleasing things such as forms, if those things change or are destroyed, these sentient beings will be afflicted by various sorrows, lamentations, and other sufferings.
There are three types of 'disputes' (zheng), namely, greed (tan), hatred (chen), and delusion (chi). Because relying on greed, hatred, and delusion, one holds knives and weapons, initiating various wars and disputes, various struggles and lawsuits. Therefore, greed, etc., are called 'disputes'.
熾然有三。謂貪瞋癡。由依止貪瞋癡故。為非法貪大火所燒。非法貪者。謂隨貪著不善業道。又為不平等貪大火所燒。不平等貪者。謂非法非理貪求境界。又為邪法大火所燒。邪法者。謂諸外道惡說法律。以非法貪等能發身心熾然大火。如火熾然故名熾然。
稠林有三。謂貪瞋癡。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。令諸有情處生死本行大樹稠林難可出離。是故貪等說名稠林。
拘礙有三。謂貪瞋癡。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。依貪瞋癡顧身財等。拘礙有情不得自在修諸善故。又此顧戀身等。即依五種心拘礙說。何等為五謂顧戀身顧戀諸欲樂相雜住。闕于隨順教誡教授。于諸善品得少為足。拘礙心故名心拘礙。諸如是等煩惱義門差別無量。
邪行者。謂貪瞋二煩惱。迷境界及見起邪行。修道所斷見道所斷。隨其次第。貪瞋二種緣少凈相及相違相為境界故。名迷境界雖亦緣。有情起于貪瞋。然依境界門起故。亦名迷境界。慢迷有情及見起邪行。以于下劣等起計己勝等行於有情門邪解轉故。薩迦耶見邊執見邪見。迷所知境起邪行。依增益損減門。如其所應。見取戒禁取迷諸見起邪行。由
【現代漢語翻譯】 現代漢語譯本 熾燃有三種，即貪（lobha，渴望）、嗔（dvesha，憎恨）、癡（moha，愚癡）。由於依止貪、嗔、癡的緣故，被非法貪的大火所焚燒。非法貪，是指隨順貪著不善的行業道路。又被不平等貪的大火所焚燒。不平等貪，是指以非法非理的方式貪求境界。又被邪法的大火所焚燒。邪法，是指各種外道的邪惡學說和法律。因為非法貪等能夠引發身心熾燃的大火，如同火焰熾盛燃燒，所以稱為熾燃。 稠林有三種，即貪、嗔、癡。由於依止貪、嗔、癡的緣故，在各種生死根本的行業中廣泛地產生染著，使各種有情在種種身軀中流轉於五趣（地獄、餓鬼、畜生、人、天）。使各種有情處於生死根本行業的大樹稠林中難以出離。因此，貪等被稱為稠林。 拘礙有三種，即貪、嗔、癡。由於依止貪、嗔、癡的緣故，顧戀身軀和財物，對於覺悟快樂之處和喧鬧之處一無所知。得到少許善法就產生厭倦和滿足。因此不能修習各種善法，所以稱為拘礙。依靠貪、嗔、癡顧戀身軀和財物等，拘礙有情不得自在地修習各種善法。而且這種顧戀身軀等，是依據五種心的拘礙來說的。哪五種呢？即顧戀身軀，顧戀各種欲樂，互相雜住，缺少隨順教誡和教授，對於各種善品得到少許就滿足。因為拘礙心的緣故，稱為心拘礙。像這些煩惱的意義和門徑，差別無量。 邪行，是指貪和嗔兩種煩惱。迷惑境界以及見解而產生邪行。修道所斷和見道所斷，按照次第。貪和嗔兩種，緣于少許清凈的相和相反的相作為境界的緣故，稱為迷惑境界。雖然也緣于有情而生起貪和嗔，但是依據境界門而生起，所以也稱為迷惑境界。慢，迷惑有情以及見解而產生邪行。因為對於下劣等的人，計較自己勝過他人等，在有情門中產生邪惡的理解和轉變的緣故。薩迦耶見（Sakkāya-ditthi，身見）、邊執見（antagrahadrishti，邊見）、邪見（mithyā-dṛṣṭi，不正見），迷惑所知的境界而產生邪行。依據增益和損減的方面，如其所應。見取（dṛṣṭi-parāmarśa，見取見）、戒禁取（śīla-vrata-parāmarśa，戒禁取見）迷惑各種見解而產生邪行。由於...
【English Translation】 English version There are three kinds of burning (熾然): namely, greed (貪, lobha), hatred (嗔, dvesha), and delusion (癡, moha). Because of relying on greed, hatred, and delusion, one is burned by the great fire of unlawful greed. Unlawful greed refers to clinging to unwholesome paths of action. One is also burned by the great fire of unequal greed. Unequal greed refers to greedily seeking objects in an unlawful and irrational manner. Furthermore, one is burned by the great fire of false teachings. False teachings refer to the evil doctrines and laws of various heretics. Because unlawful greed and the like can ignite a great fire that burns the body and mind, it is called burning, like a blazing fire. There are three kinds of dense forests (稠林): namely, greed, hatred, and delusion. Because of relying on greed, hatred, and delusion, one extensively generates attachment in the fundamental actions of various cycles of birth and death, causing sentient beings to transmigrate through the five realms (地獄, naraka; 餓鬼, preta; 畜生, tiryag-yoni; 人, manusya; 天, deva) in various bodies. This makes it difficult for sentient beings to escape from the dense forest of the great tree of fundamental actions of birth and death. Therefore, greed and the like are called dense forests. There are three kinds of hindrances (拘礙): namely, greed, hatred, and delusion. Because of relying on greed, hatred, and delusion, one is attached to one's body and possessions, and is ignorant of the places of awakening and happiness, as well as noisy places. One becomes weary and content with obtaining only a small amount of good Dharma. Therefore, one is unable to cultivate various good Dharmas, and is thus called hindered. Relying on greed, hatred, and delusion, one is attached to one's body and possessions, hindering sentient beings from freely cultivating various good Dharmas. Moreover, this attachment to one's body and the like is described in terms of the hindrances of five kinds of minds. What are the five? They are attachment to one's body, attachment to various sensual pleasures, dwelling in a mixed state, lacking compliance with teachings and instructions, and being content with obtaining only a small amount of good qualities. Because of the hindrance of the mind, it is called mental hindrance. The meanings and paths of such afflictions are immeasurably diverse. Wrong conduct (邪行) refers to the two afflictions of greed and hatred. Deluded by objects and views, one engages in wrong conduct. What is abandoned by the path of cultivation and what is abandoned by the path of seeing, in that order. Greed and hatred arise from perceiving a small amount of purity and opposing aspects as their objects, hence they are called delusion of objects. Although greed and hatred also arise in relation to sentient beings, they arise based on the object, so they are also called delusion of objects. Pride (慢) deludes sentient beings and views, leading to wrong conduct. Because one considers oneself superior to those who are inferior, etc., one develops wrong understanding and transformation in relation to sentient beings. Sakkāya-ditthi (薩迦耶見, 身見, view of self-identity), antagrahadrishti (邊執見, 邊見, extreme view), and mithyā-dṛṣṭi (邪見, 不正見, wrong view) delude the objects of knowledge, leading to wrong conduct. Based on the aspects of exaggeration and depreciation, as appropriate. Dṛṣṭi-parāmarśa (見取, 見取見, clinging to views) and śīla-vrata-parāmarśa (戒禁取, 戒禁取見, clinging to rites and rituals) delude various views, leading to wrong conduct. Because...
于諸見過失取為第一及戒禁清凈故。疑迷對治起邪行。于諸諦中成二解故。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。所以者何。苦集二諦皆是十種煩惱因緣。又為依處。是故一切迷此因緣依處起諸邪行。又十煩惱皆迷滅道起諸邪行。由此能生彼怖畏故。所以者何。由煩惱力樂著生死。于清凈法起懸崖想生大怖畏。又諸外道于滅道諦。妄起種種顛倒分別。是故十惑皆迷滅道起諸邪行。
界云何。謂除瞋餘一切通三界系。瞋唯欲界系。緣違損境生故。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。貪于欲界與樂相應者。謂在五識身。與喜相應者在意識身。與舍相應者在一切處。于相續末位所以不與憂苦相應者。由此欣行轉故。瞋與苦憂舍相應。苦相應者在五識身。憂相應者在第六識。所以不與喜樂相應者。由此戚行轉故瞋能逼惱自相續故名戚行。與舍相應者於一切處。如前說。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。慢于欲界樂不相應者以五識無故。若爾于初二靜慮。云何與樂相應。與意地樂相應故無過。云何于彼有意地樂。由說彼地有喜樂故。如經言。云何為喜。謂已轉依者依于轉識。
【現代漢語翻譯】 現代漢語譯本 對於各種錯誤的見解，執著于將它們視為最重要的事情，以及爲了保持戒律和禁制的清凈。因為疑惑和迷惑，會產生與正道相悖的錯誤行為。由於對四聖諦產生錯誤的理解，無明（無知）會迷惑一切，從而導致錯誤的修行。此外，十種煩惱都會迷惑于苦諦和集諦，從而引發各種錯誤的修行。這是因為苦諦和集諦是這些煩惱的因緣和所依賴之處。為什麼這麼說呢？因為苦諦和集諦都是十種煩惱的因緣，也是它們所依賴的地方。因此，一切迷惑于這些因緣和所依賴之處的行為，都會導致錯誤的修行。此外，十種煩惱也會迷惑于滅諦和道諦，從而引發各種錯誤的修行。這是因為這些煩惱會讓人對滅諦和道諦產生恐懼。為什麼這麼說呢？因為受到煩惱的影響，人們會貪戀生死輪迴，對於清凈的解脫之道產生如臨懸崖般的恐懼。此外，各種外道對於滅諦和道諦，會妄加種種顛倒的分別，因此，十種煩惱都會迷惑于滅諦和道諦，從而引發各種錯誤的修行。
什麼是『界』（dhātu）呢？除了嗔（dveṣa）以外，其餘一切煩惱都通於三界（tridhātu）——欲界（kāmadhātu）、色界（rūpadhātu）和無色界（arūpadhātu）。嗔只屬於欲界，因為它產生於違背和損害的對象。此外，貪（rāga）在欲界與樂（sukha）、喜（prīti）和舍（upekṣā）相應。就像在欲界一樣，在初禪（prathama dhyāna）和二禪（dvitīya dhyāna）中也是如此。在三禪（tṛtīya dhyāna）中，貪與樂和舍相應。在更高的禪定境界中，貪只與舍相應。貪在欲界與樂相應，指的是在五識身（pañca vijñāna kāya）中。與喜相應，指的是在意識身（mana vijñāna kāya）中。與舍相應，指的是在一切處。之所以在相續的最後階段不與憂（daurmanasya）和苦（duḥkha）相應，是因為欣行（abhinandakagati）已經轉變的緣故。嗔與苦、憂和舍相應。與苦相應，指的是在五識身中。與憂相應，指的是在第六識（第六意識，ṣaṣṭha vijñāna）中。之所以不與喜和樂相應，是因為戚行（nikṣepa gati）已經轉變的緣故。嗔能夠逼惱自身的相續，因此被稱為戚行。與舍相應，指的是在一切處，如前所述。慢（māna）在欲界與喜和舍相應。在初禪和二禪中，與樂、喜和舍相應。在三禪中，與樂和舍相應。在更高的禪定境界中，只與舍相應。慢在欲界不與樂相應，是因為五識不存在的緣故。如果這樣，那麼在初禪和二禪中，怎麼會與樂相應呢？因為與意地樂（manobhūmika sukha）相應，所以沒有過失。為什麼在那些地方有意地樂呢？因為經典中說那些地方有喜和樂。如經中所說：什麼是喜？指的是已經轉變所依者，依賴於轉識（parāvṛtti vijñāna）。
【English Translation】 English version Regarding various erroneous views, clinging to them as paramount, and for the sake of maintaining purity of precepts and prohibitions. Due to doubt and delusion, incorrect practices arise that are contrary to the right path. Because of misunderstanding the Four Noble Truths (catvāri āryasatyāni), ignorance (avidyā) deludes everything, leading to incorrect practice. Furthermore, the ten afflictions (daśa kleśāḥ) all delude the Truth of Suffering (duḥkha satya) and the Truth of the Origin of Suffering (samudaya satya), thereby causing various incorrect practices. This is because the Truth of Suffering and the Truth of the Origin of Suffering are the causes and conditions and the basis upon which these afflictions rely. Why is this so? Because the Truth of Suffering and the Truth of the Origin of Suffering are the causes and conditions of the ten afflictions, and also the place where they rely. Therefore, all actions that are deluded about these causes, conditions, and the place of reliance lead to incorrect practices. Furthermore, the ten afflictions also delude the Truth of Cessation (nirodha satya) and the Truth of the Path (mārga satya), thereby causing various incorrect practices. This is because these afflictions generate fear towards the Truth of Cessation and the Truth of the Path. Why is this so? Because, influenced by afflictions, people are attached to the cycle of birth and death (saṃsāra), and they develop a fear of the pure path of liberation, as if facing a precipice. Moreover, various non-Buddhist schools (tīrthika) falsely create various inverted discriminations regarding the Truth of Cessation and the Truth of the Path. Therefore, the ten afflictions all delude the Truth of Cessation and the Truth of the Path, thereby causing various incorrect practices.
What is a 'realm' (dhātu)? Except for hatred (dveṣa), all other afflictions are connected to the three realms (tridhātu) – the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu). Hatred is only connected to the desire realm because it arises from objects that are contrary and harmful. Furthermore, greed (rāga) in the desire realm is associated with pleasure (sukha), joy (prīti), and equanimity (upekṣā). Just as in the desire realm, it is the same in the first dhyāna (prathama dhyāna) and the second dhyāna (dvitīya dhyāna). In the third dhyāna (tṛtīya dhyāna), greed is associated with pleasure and equanimity. In higher states of meditation, greed is only associated with equanimity. Greed in the desire realm is associated with pleasure, referring to the five consciousnesses (pañca vijñāna kāya). Associated with joy refers to the mental consciousness (mana vijñāna kāya). Associated with equanimity refers to everywhere. The reason why it is not associated with sorrow (daurmanasya) and suffering (duḥkha) in the final stage of the continuum is because the joyful conduct (abhinandakagati) has transformed. Hatred is associated with suffering, sorrow, and equanimity. Associated with suffering refers to the five consciousnesses. Associated with sorrow refers to the sixth consciousness (ṣaṣṭha vijñāna). The reason why it is not associated with joy and pleasure is because the afflicting conduct (nikṣepa gati) has transformed. Hatred is able to afflict one's own continuum, therefore it is called afflicting conduct. Associated with equanimity refers to everywhere, as mentioned before. Pride (māna) in the desire realm is associated with joy and equanimity. In the first dhyāna and the second dhyāna, it is associated with pleasure, joy, and equanimity. In the third dhyāna, it is associated with pleasure and equanimity. In higher states of meditation, it is only associated with equanimity. Pride in the desire realm is not associated with pleasure because the five consciousnesses do not exist there. If so, then how is it associated with pleasure in the first dhyāna and the second dhyāna? Because it is associated with mental pleasure (manobhūmika sukha), there is no fault. Why is there mental pleasure in those places? Because the sutras say that there is joy and pleasure in those places. As the sutra says: What is joy? It refers to one who has already transformed the basis, relying on the transformed consciousness (parāvṛtti vijñāna).
心悅心踴心適心調心安適受受所攝。依于轉識者即依意識。於三摩呬多位余識無故。云何為樂。謂已轉依者依阿賴耶識。攝受所依所依怡悅安適受受所攝此經意說。樂受依初二靜慮生時。與如是心心法聚相應。由欣踴行還令此聚皆得踴悅。又令所依阿賴耶識。自體安樂怡適。由此樂受作二事故。體雖是一建立二種。若喜若樂。是故說此相應慢與樂喜相應。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。云何邪見於欲界與憂喜相應。謂先造妙行惡行者。見此無果生欣戚故。所以不與苦樂相應者。由一切見皆在意地故。疑于欲界與憂舍相應。於色無色界隨所有受皆與相應。所以欲界非喜相應者。不決定心若未息滅喜不生故。色界中疑疑上靜慮者。由喜樂定力所引持故。亦得隨轉。是故於彼亦與喜樂相應。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。不共無明於欲界與憂舍相應。于上界隨所有受皆得相應。喜樂相應不相應理應如疑說。何故諸煩惱皆與舍相應。以一切煩惱墮中庸位方息沒故。所以者何。煩惱生起展轉相續漸漸微薄。勢力將盡墮處中位。於此位中必與舍受相應。
又貪于欲界在六識身。如貪瞋無明亦爾。貪於色界在四
【現代漢語翻譯】 現代漢語譯本： 心生喜悅、心生歡欣、心感舒適、心境調和、心感安寧，這些感受都被領受所包含。依賴於轉識，就是依賴於意識。在三摩呬多（Samahita，專注）的狀態下，其餘的識是不存在的。什麼是樂呢？就是已經轉依（Paravrtti，轉化）的人，依賴於阿賴耶識（Alaya-vijnana，藏識），領受所依賴的，所依賴的事物帶來怡悅和安寧，這些感受都被領受所包含，這就是此經的意義。樂受（Sukha-vedana，樂的感受）在初禪和二禪生起時，與這樣的心和心法聚合相應。由於欣喜踴躍的執行，還使得這個聚合都得到踴躍和喜悅。又使得所依賴的阿賴耶識，自體安樂怡適。由此樂受產生兩種作用，體性雖然是一個，但建立兩種，即喜和樂。因此說此相應慢與樂喜相應。如同慢與薩迦耶見（Satkayadristi，有身見）、邊執見（Antagrahadristi，邊見）、見取見（Dristigrahadristi，見取見）、戒禁取見（Silavrataparమర్శadristi，戒禁取見）一樣。邪見（Mithyadristi，邪見）在欲界（Kamadhatu，欲界）與憂、喜、舍相應，在色界（Rupadhatu，色界）和無色界（Arupadhatu，無色界）隨所有受都與它相應。為什麼說邪見在欲界與憂、喜相應呢？因為先前造作了妙行或惡行的人，見到這些沒有結果，會產生欣喜或悲慼。之所以不與苦樂相應，是因為一切見都在意地（Manas，意）的緣故。疑（Vicikitsa，疑）在欲界與憂、舍相應，在色界和無色界隨所有受都與它相應。之所以在欲界不與喜相應，是因為不決定的心如果未息滅，喜就不會產生。在中，疑慮上層靜慮（Dhyana，禪定）的人，由於喜樂定力所引導和保持，也能夠隨之運轉。因此在那裡也與喜樂相應。無明（Avidya，無明）有兩種，即相應無明和不共相應無明。一切煩惱都與相應無明相應，所以在任何地方，隨所有受都能夠與它相應。不共無明在欲界與憂、舍相應，在上界隨所有受都與它相應。喜樂相應或不相應的道理應該像疑一樣說明。為什麼諸煩惱都與舍受相應呢？因為一切煩惱墮入中庸的位置才會息滅。為什麼這樣說呢？煩惱生起、輾轉相續、漸漸微薄，勢力將盡，墮入處中的位置，在這個位置中必定與舍受相應。 又貪（Raga，貪）在欲界存在於六識身中，如同貪、嗔（Dvesha，嗔）、無明一樣。貪在存在於四
【English Translation】 English version: The mind being pleased, the mind being delighted, the mind being comfortable, the mind being harmonized, the mind being peaceful—these feelings are all encompassed by reception. To rely on the transforming consciousness is to rely on the consciousness. In the state of Samahita (concentration), the other consciousnesses do not exist. What is pleasure? It is when one who has already achieved Paravrtti (transformation) relies on the Alaya-vijnana (store consciousness), receiving that which is relied upon, and the things relied upon bring joy and peace, these feelings are all encompassed by reception, this is the meaning of this sutra. Sukha-vedana (the feeling of pleasure) arises in the first and second Dhyana (meditative states), corresponding to such a mind and aggregates of mental factors. Because of the joyful and elated activity, it also causes this aggregate to attain elation and joy. It also causes the Alaya-vijnana on which it relies to be inherently peaceful and comfortable. Thus, the feeling of pleasure produces two effects, although its nature is one, two are established, namely joy and pleasure. Therefore, it is said that this corresponding conceit corresponds to joy and pleasure. Just like conceit corresponds to Satkayadristi (view of self), Antagrahadristi (extreme views), Dristigrahadristi (view of holding views), and Silavrataparamarsadristi (view of holding to precepts and vows). Mithyadristi (wrong view) in the Kamadhatu (desire realm) corresponds to sorrow, joy, and equanimity, and in the Rupadhatu (form realm) and Arupadhatu (formless realm), it corresponds to all feelings. Why is it said that wrong view in the desire realm corresponds to sorrow and joy? Because those who have previously performed virtuous or unwholesome actions, seeing that these have no result, will generate joy or sorrow. The reason it does not correspond to suffering or pleasure is because all views are in the Manas (mind). Vicikitsa (doubt) in the desire realm corresponds to sorrow and equanimity, and in the form realm and formless realm, it corresponds to all feelings. The reason it does not correspond to joy in the desire realm is because if the undecided mind is not extinguished, joy will not arise. In the **, those who doubt the higher Dhyana (meditative states), because of the power of joy and pleasure concentration, are also able to follow along. Therefore, there it also corresponds to joy and pleasure. Avidya (ignorance) is of two kinds, namely corresponding ignorance and non-corresponding ignorance. All afflictions correspond to corresponding ignorance, so in any place, all feelings can correspond to it. Non-corresponding ignorance in the desire realm corresponds to sorrow and equanimity, and in the upper realms, it corresponds to all feelings. The principle of joy and pleasure corresponding or not corresponding should be explained like doubt. Why do all afflictions correspond to equanimity? Because all afflictions fall into a neutral position before they cease. Why is this said? Afflictions arise, continue to transform, gradually weaken, and their power is about to end, falling into a neutral position, in this position they must correspond to equanimity. Furthermore, Raga (greed) in the desire realm exists in the six consciousnesses, just like greed, Dvesha (hatred), and ignorance. Greed in the ** exists in the four
識身。彼無鼻舌識故。于無色界唯在意識身。如貪無明亦爾。慢見疑於一切處唯在意識身。由彼于稱量等門轉故。又貪瞋慢于欲界緣一分事轉。如於欲界於色無色界亦爾。慢緣一分事轉者。隨於一分高舉生故。所餘煩惱於一切處遍緣一切事轉。
眾云何。謂二眾煩惱。見道所斷眾。修道所斷眾。欲界見苦所斷具十煩惱。如見苦所斷見集滅道所斷亦爾。若迷此起邪行即見此所斷。問若緣此為境即迷此起邪行耶。答不必爾。緣無漏為境。煩惱唯于有漏事隨增故。若是處是彼因緣及所依處。彼迷此起邪行。是見苦所斷如見苦所斷見集滅道所斷亦爾。隨其所應色界見四種所斷。各有九煩惱除瞋。如色界無色界亦爾。如是見道所斷煩惱眾。總有一百一十二。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。何等名為修所斷。俱生薩迦耶見。謂聖弟子雖見道已生。而依止此故我慢現行。如經言。長老馱索迦當知。我於五取蘊不見我我所。然於五取蘊有我慢我欲我隨眠。未永斷未遍知未滅未吐。猶如乳母有垢膩衣。雖以鹵土等水浣濯極令離垢。若未香薰臭氣隨轉。復以種種香物熏坌臭氣方盡。如是佛聖弟子。雖以見道永斷分別身見之垢。若未以修道熏習相續。無始串習虛妄執著習氣所引不分別事我見隨轉。復以隨
【現代漢語翻譯】 現代漢語譯本 辨識蘊身。因為彼處沒有鼻識和舌識的緣故。在無色界中，（煩惱）僅僅存在於意識身中。如同貪慾和無明一樣也是如此。我慢、邪見和懷疑在任何地方都僅僅存在於意識身中。因為它們通過衡量等方式運作的緣故。此外，貪慾、嗔恚和傲慢在欲界中只緣於一部分事物。如同在欲界一樣，在色界和無色界也是如此。傲慢緣於一部分事物運作，是因為它隨著對一部分事物的高舉而產生。其餘的煩惱在任何地方都普遍地緣於一切事物運作。
眾是什麼？指的是兩種煩惱之眾：見道所斷之眾和修道所斷之眾。欲界見苦所斷的煩惱具有十種：薩迦耶見（身見，認為五蘊為我）、邊執見（執著于斷常二邊）、邪見（否認因果）、見取見（執著于錯誤的見解）、戒禁取見（執著于錯誤的戒律和禁忌）、貪、嗔、癡（無明）、慢、疑、忿。如同見苦所斷一樣，見集、見滅、見道所斷也是如此。如果迷惑於此而產生邪行，就是見此所斷。問：如果以其為境界，就迷惑於此而產生邪行嗎？答：不一定如此。因為煩惱僅僅隨著有漏的事物而增長，即使以無漏為境界。如果某個地方是某個煩惱的因緣和所依之處，那麼迷惑於此而產生邪行，就是見苦所斷。如同見苦所斷一樣，見集、見滅、見道所斷也是如此。根據情況，色界和無色界見四種諦所斷的煩惱，各有九種，除了嗔恚。如同色界和無色界一樣也是如此。這樣，見道所斷的煩惱之眾，總共有一百一十二種。欲界修所斷的煩惱有六種：即俱生的薩迦耶見、邊執見，以及貪、嗔、慢、無明。什麼叫做修所斷？俱生的薩迦耶見，指的是聖弟子雖然已經生起了見道，但是由於依止於此，我慢仍然會現行。如同經文所說：『長老馱索迦，你應該知道，我對於五取蘊沒有看到我或者我所，但是對於五取蘊有我慢、我欲、我隨眠，沒有永遠斷除，沒有完全知曉，沒有滅盡，沒有吐出。』 就像乳母有一件沾滿污垢的衣服，即使用堿土等水洗滌，使它極度地遠離污垢，如果還沒有用香薰過，臭氣仍然會隨著它散發出來。再用各種香物薰染，臭氣才能完全消除。 就像這樣，佛陀的聖弟子，雖然用見道永遠斷除了分別的身見之垢，如果沒有用修道熏習相續，無始以來串習的虛妄執著的習氣所引導，不分別事物的我見仍然會隨著它散發出來。再用隨
【English Translation】 English version Identifying the Skandha of Body. Because there is no nose-consciousness or tongue-consciousness there. In the Formless Realm, (afflictions) exist only in the consciousness-body. It is the same with greed and ignorance. Pride, wrong views, and doubt exist only in the consciousness-body in all places. Because they operate through means such as measurement. Furthermore, greed, hatred, and pride in the Desire Realm only relate to a portion of things. It is the same in the Form Realm and Formless Realm as in the Desire Realm. Pride operates in relation to a portion of things because it arises with the elevation of a portion of things. The remaining afflictions universally relate to all things in all places.
What is the 'multitude'? It refers to the two multitudes of afflictions: the multitude severed by the Path of Seeing and the multitude severed by the Path of Cultivation. The afflictions severed by seeing suffering in the Desire Realm have ten: Sakkaya-ditthi (belief in a self, the view that the five aggregates are 'I'), vicikiccha (doubt), silabbataparamasa (clinging to rites and rituals), kama-raga (sensual desire), patigha (aversion), bhava-raga (desire for existence), ditthi (wrong view), anta-grahika-ditthi (holding to extreme views), mana (pride), and avidya (ignorance). Just as with what is severed by seeing suffering, it is the same with what is severed by seeing the origin, cessation, and path. If one is deluded by this and engages in wrong conduct, then it is severed by seeing this. Question: If one takes this as an object, then is one deluded by this and engages in wrong conduct? Answer: Not necessarily. Because afflictions only increase with defiled things, even if one takes the undefiled as an object. If a certain place is the cause and condition and the place of reliance for a certain affliction, then being deluded by this and engaging in wrong conduct is severed by seeing suffering. Just as with what is severed by seeing suffering, it is the same with what is severed by seeing the origin, cessation, and path. According to the circumstances, the afflictions severed by seeing the four truths in the Form Realm and Formless Realm each have nine, except for aversion. It is the same as in the Form Realm and Formless Realm. Thus, the multitude of afflictions severed by the Path of Seeing totals one hundred and twelve. The afflictions severed by cultivation in the Desire Realm are six: namely, the co-arisen Sakkaya-ditthi, anta-grahika-ditthi, and greed, hatred, pride, and ignorance. What is called severed by cultivation? The co-arisen Sakkaya-ditthi refers to the fact that even though a noble disciple has already generated the Path of Seeing, because of relying on this, pride still manifests. As the sutra says: 'Elder Thasaka, you should know that I do not see 'I' or 'mine' in the five aggregates of clinging, but I have pride, desire, and latent tendencies regarding the five aggregates of clinging, which have not been permanently severed, not fully known, not extinguished, not expelled.' Just like a wet nurse has a garment stained with dirt, even if it is washed with alkaline soil and water, making it extremely free from dirt, if it has not been perfumed with fragrance, the foul odor will still emanate from it. Only after being perfumed with various fragrant substances will the foul odor be completely eliminated. Just like this, although the noble disciple of the Buddha has permanently severed the defilement of the discriminated view of self with the Path of Seeing, if he has not continuously cultivated with the Path of Cultivation, the view of self that does not discriminate things, led by the habitual tendencies of false clinging accumulated from beginningless time, will still emanate from him. Again, with the subsequent
道熏習相續彼方永滅。俱生邊執見者。謂斷見所攝。由此見故於涅槃界其心退轉生大怖畏。謂我我今者何所在耶。貪等煩惱修道所斷者。謂除見品所攝。色界修道所斷有五除瞋。如色界無色界亦爾。如是修道所斷煩惱總有十六。
斷云何。謂如此差別斷。由此作意斷從此而得斷。如此差別斷者。謂遍知故遠離故得對治故。遍知者。謂彼因緣事遍智自體遍智過患遍智。彼因緣事遍智者。謂知煩惱隨眠未永斷故。如是等如前說。自體遍智者。謂知此煩惱生已極惱亂心性。過患遍智者。謂知此煩惱能引自害。能引害他。能引俱害。能生現法過。能生后法過。能生現法后法過。能令有情受此所生身心憂苦。遠離者。雖彼暫生而不堅執。由彼因緣事遍智等三種遍智。于彼已生一切煩惱。心不堅執方便遠離。得對治者。謂未生者令不生故。已生者令斷故得對治道。為令未生已生煩惱不生永斷。修治道故。問何等作意能斷耶。答總緣作意觀一切法。皆無我效能斷煩惱。總緣作意者。謂合緣一切法共相行作意。問若唯總緣諸法無我智慧斷煩惱者。何故顯示無常等行。答非為斷煩惱故修習彼行。但為修治無我行故。由依無常行引得苦行。依止苦行引無我行。如經言。無常故苦。苦故無我。是故建立此無我行為無上。無上有三種。謂
【現代漢語翻譯】 現代漢語譯本： 由修道而熏習的煩惱，會相續不斷，直到在彼方（指涅槃）永遠滅除。與生俱來的邊執見（認為事物有恒常不變的實體），屬於斷見的範疇。由於這種見解，修行者對於涅槃的境界會心生退轉，產生極大的恐懼，心想：『我』和『我的』現在在哪裡呢？貪等煩惱通過修道斷除，指的是見道所斷之外的煩惱。修道所斷的煩惱有五種，除了瞋恚，如『無』（可能指無明）也是如此。像這樣，修道所斷的煩惱總共有十六種。
什麼是『斷』呢？指的是如此這般的差別之『斷』。通過這樣的作意（心理活動）而斷除，由此而獲得『斷』。如此這般的差別之『斷』，指的是通過遍知（全面瞭解）、遠離和獲得對治而斷除。遍知，指的是對煩惱的因緣事（產生條件）、自體（自身性質）和過患（壞處）的全面瞭解。對因緣事的遍知，指的是知道煩惱的隨眠（潛在狀態）尚未被永遠斷除，等等，如前所述。對自體的遍知，指的是知道這種煩惱產生後會極大地惱亂心性。對過患的遍知，指的是知道這種煩惱能導致自我傷害，能導致傷害他人，能導致雙方都受到傷害，能產生現世的過患，能產生來世的過患，能產生現世和來世的過患，能使有情眾生承受由此產生的身心憂苦。
遠離，指的是即使煩惱暫時產生，也不要執著。通過對因緣事、自體和過患的三種遍知，對於已經產生的一切煩惱，內心不執著，想方設法遠離。獲得對治，指的是使未生的煩惱不再產生，使已生的煩惱斷除，從而獲得對治之道。爲了使未生和已生的煩惱不再產生並永遠斷除，要修習和治理正道。問：什麼樣的作意能夠斷除煩惱呢？答：總緣作意（全面觀照的心理活動），觀察一切法都是無我的性質，能夠斷除煩惱。總緣作意，指的是綜合緣取一切法的共相（共同特徵）而進行的作意。問：如果只有總緣諸法無我的智慧才能斷除煩惱，那麼為什麼要顯示無常等行（無常等觀修）呢？答：修習這些觀修不是爲了斷除煩惱，而是爲了修習和治理無我觀。通過依靠無常觀，可以引出苦觀；依靠苦觀，可以引出無我觀。正如經文所說：『因為無常，所以是苦；因為是苦，所以是無我。』因此，建立這無我觀是無上的。無上有三種，即...
【English Translation】 English version: The afflictions cultivated through the path continue uninterruptedly until they are permanently extinguished in that realm (Nirvana). The co-emergent clinging to extremes (believing in permanent, unchanging entities) is categorized as a view of annihilation. Due to this view, the practitioner's mind retreats from the realm of Nirvana, generating great fear, thinking: 'Where are 'I' and 'mine' now?' Afflictions such as greed, which are severed through the path of cultivation, refer to those afflictions other than those severed by the path of seeing. There are five afflictions severed by the path of cultivation, excluding hatred, and similarly, 'non-existence' (possibly referring to ignorance). Thus, there are a total of sixteen afflictions severed by the path of cultivation.
What is 'severance'? It refers to such and such a differentiated 'severance'. Through such intention (mental activity), severance is achieved, and from this, 'severance' is obtained. Such and such a differentiated 'severance' refers to severance through complete knowledge, detachment, and obtaining the antidote. Complete knowledge refers to a comprehensive understanding of the causal conditions (circumstances of arising), self-nature (inherent qualities), and faults (drawbacks) of afflictions. Complete knowledge of the causal conditions refers to knowing that the latent tendencies (dormant states) of afflictions have not yet been permanently severed, and so on, as previously stated. Complete knowledge of the self-nature refers to knowing that this affliction, once arisen, greatly disturbs the nature of the mind. Complete knowledge of the faults refers to knowing that this affliction can lead to self-harm, can lead to harming others, can lead to harm to both, can generate faults in the present life, can generate faults in future lives, and can generate faults in both present and future lives, and can cause sentient beings to endure mental and physical suffering arising from it.
Detachment refers to not clinging even if afflictions temporarily arise. Through the three types of complete knowledge—of causal conditions, self-nature, and faults—one does not cling to any afflictions that have already arisen, and one strives to detach oneself. Obtaining the antidote refers to preventing unarisen afflictions from arising and severing arisen afflictions, thereby obtaining the path of the antidote. In order to prevent unarisen and arisen afflictions from arising and to permanently sever them, one cultivates and governs the correct path. Question: What kind of intention can sever afflictions? Answer: The intention of comprehensively contemplating (a mental activity of complete observation), observing that all phenomena are without self-nature, can sever afflictions. Comprehensive contemplation refers to the intention of comprehensively grasping the common characteristics (shared features) of all phenomena. Question: If only the wisdom of comprehensively contemplating the selflessness of all phenomena can sever afflictions, then why are practices such as impermanence shown? Answer: Cultivating these contemplations is not for severing afflictions, but for cultivating and governing the contemplation of selflessness. By relying on the contemplation of impermanence, one can elicit the contemplation of suffering; by relying on the contemplation of suffering, one can elicit the contemplation of selflessness. As the sutra says: 'Because of impermanence, there is suffering; because of suffering, there is no self.' Therefore, establishing this contemplation of selflessness is supreme. There are three types of supreme, namely...
智無上行無上解脫無上。智無上者。謂無我智。得此智已更無所求故。行無上者謂樂。速通行一切。行中最第一故。解脫無上者。謂無。學不動解脫。於一切解脫最為勝故。此三無上如其次第。依止見修無學道說。問從何而得斷耶。答不從過去已滅故。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。
複次煩惱增上所生業云何。謂若思業若思已業。總名業相。又業有五種。謂取受業作用業加行業轉變業證得業。取受業者。謂眼等能見色等。作用業者。謂地等能任持等。或復諸法自相所作。謂所有色質礙變壞如是等。加行業者。謂意解為先起身業等。轉變業者。謂金師等造莊嚴具等。證得業者。謂聖道等證涅槃等。今此義中意多分別加行業。頗亦兼有證得作用二業。思業云何。謂福業非福業不動業。思已業云何。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。妄語離間語粗惡語綺語。貪慾瞋恚邪見。善者即十善業道。謂離殺生乃至離雜穢語無貪無瞋正見。今於此中唯以業道顯身等業者。為隨順經就勝
【現代漢語翻譯】 現代漢語譯本 智慧無上、行無上、解脫無上。智慧無上，是指無我之智（Anatta-jnana）。獲得此智慧后，便不再有任何追求。行無上，是指快樂（Sukha），迅速通行一切，在所有行中最殊勝。解脫無上，是指無學（Asekha）的不動解脫（Acala-vimutti），在一切解脫中最為殊勝。這三種無上，依次是依據見道（Darshana-marga）、修道（Bhavana-marga）和無學道（Asaiksa-marga）而說的。 問：從何處獲得斷滅（Nirodha）呢？答：不是從過去，因為已經滅盡；不是從未來，因為尚未產生；不是從現在，因為道（Marga）不與之同時存在。而是從各種煩惱的粗重（Oja）而獲得斷滅。斷滅如此這般的品類的粗重，便會生起如此這般的品類的對治（Pratipaksa）。如果此品類的對治生起，那麼此品類的粗重就會滅盡，平等平等，猶如世間光明生起黑暗滅盡。由此品類的離系（Visamyoga）的緣故，使得未來煩惱安住于不生之法中，這便稱為斷滅。 其次，煩惱增上所生的業（Karma）是什麼呢？是指若思業（Cetanakarman），若思已業（Cetanayitvakarman），總稱為業相（Karmanimitta）。業又有五種，即取受業（Upadanakarman）、作用業（Kriyakarma）、加行業（Prayogakarman）、轉變業（Vikaranakarman）、證得業（Prativedhakarman）。取受業，是指眼等能見色等。作用業，是指地等能任持等，或者諸法自相所作，即所有色的質礙變壞等。加行業，是指以意解（Adhimoksa）為先導的身業等。轉變業，是指金匠等製造莊嚴具等。證得業，是指聖道（Aryamarga）等證得涅槃（Nirvana）等。現在此義中，主要分別加行業，也兼有證得業和作用業。 思業是什麼呢？是指福業（Punya-karma）、非福業（Apunya-karma）、不動業（Anenja-karma）。思已業是什麼呢？是指身業（Kaya-karma）、語業（Vak-karma）、意業（Manas-karma）。此外，這身語意三業，或者善或者不善。不善的即是十不善業道（Dasa akusalakammapatha），即殺生（Pranatipata）、不與取（Adattadana）、欲邪行（Kamesu micchacara）、妄語（Mrsa-vada）、離間語（Pisuna-vaca）、粗惡語（Parusa-vaca）、綺語（Sambhinnapalapa）、貪慾（Abhidhya）、瞋恚（Vyapada）、邪見（Mithya-drsti）。善的即是十善業道（Dasa kusalakammapatha），即離殺生乃至離雜穢語、無貪、無瞋、正見。現在這裡只用業道來顯示身等業，是爲了隨順經文，就殊勝者而言。
【English Translation】 English version Wisdom is supreme, conduct is supreme, liberation is supreme. Wisdom being supreme refers to the wisdom of no-self (Anatta-jnana). Having attained this wisdom, there is nothing more to seek. Conduct being supreme refers to happiness (Sukha), swiftly traversing all, being the most excellent among all conduct. Liberation being supreme refers to the immovable liberation (Acala-vimutti) of the non-learner (Asekha), being the most superior among all liberations. These three supremes are spoken of in accordance with the path of seeing (Darshana-marga), the path of cultivation (Bhavana-marga), and the path of no-more-learning (Asaiksa-marga) respectively. Question: From where is cessation (Nirodha) obtained? Answer: Not from the past, because it has already ceased; not from the future, because it has not yet arisen; not from the present, because the path (Marga) does not coexist with it. Rather, cessation is obtained from the coarseness (Oja) of the various defilements. As such and such a category of coarseness is ceased, so such and such a category of antidote (Pratipaksa) arises. If this category of antidote arises, then this category of coarseness ceases, equally and equally, just as in the world, when light arises, darkness ceases. Because of the detachment (Visamyoga) from this category, it causes future defilements to abide in the state of non-arising; this is called cessation. Furthermore, what is the karma (Karma) produced by the increase of defilements? It refers to both volitional karma (Cetanakarman) and karma produced by volition (Cetanayitvakarman), collectively called the characteristic of karma (Karmanimitta). There are five types of karma: appropriating karma (Upadanakarman), operative karma (Kriyakarma), applying karma (Prayogakarman), transforming karma (Vikaranakarman), and realizing karma (Prativedhakarman). Appropriating karma refers to the eye, etc., being able to see forms, etc. Operative karma refers to the earth, etc., being able to support, etc., or the self-nature of phenomena, such as the solidity, obstruction, and decay of all forms. Applying karma refers to bodily karma, etc., preceded by mental understanding (Adhimoksa). Transforming karma refers to goldsmiths, etc., creating ornaments, etc. Realizing karma refers to the noble path (Aryamarga), etc., realizing Nirvana (Nirvana), etc. In this context, the main focus is on distinguishing applying karma, while also including realizing karma and operative karma. What is volitional karma? It refers to meritorious karma (Punya-karma), demeritorious karma (Apunya-karma), and imperturbable karma (Anenja-karma). What is karma produced by volition? It refers to bodily karma (Kaya-karma), verbal karma (Vak-karma), and mental karma (Manas-karma). Furthermore, these three karmas of body, speech, and mind are either wholesome or unwholesome. The unwholesome are the ten unwholesome paths of action (Dasa akusalakammapatha): killing living beings (Pranatipata), taking what is not given (Adattadana), sexual misconduct (Kamesu micchacara), false speech (Mrsa-vada), divisive speech (Pisuna-vaca), harsh speech (Parusa-vaca), idle chatter (Sambhinnapalapa), covetousness (Abhidhya), ill will (Vyapada), and wrong view (Mithya-drsti). The wholesome are the ten wholesome paths of action (Dasa kusalakammapatha): abstaining from killing living beings, and so forth, abstaining from frivolous speech, non-covetousness, non-ill will, and right view. Here, only the paths of action are used to illustrate the karmas of body, etc., in order to conform to the sutras, focusing on what is superior.
而說。彼方便等亦身等業所攝故。前三中四后三業道。隨其次第是身語意業相。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殺生。等事者。謂有情數非有情數。如其所應依此處所起殺生等。意樂者。謂於此事起此想意樂。及起當作此業道意樂。方便者。謂此作用或自或他發身語意。煩惱者。謂貪瞋癡。如其所應或總或別。究竟者。由彼彼方便如是如是業道圓滿。或於爾時或於后時。於此義中殺生事者。謂有情數。意樂者。謂此想及必害意方便者。謂為害故如刀杖等。煩惱者。謂貪等。究竟者。謂彼眾生由方便故。或無間死或后時死。不與取等事及究竟當廣分別。余如理應思。不與取事者。謂他所攝若有情數非有情數。究竟者。謂取為己有。欲邪行事者。謂非所行女。或雖所行非分非處非時非量。及不應理一切男及不男究竟者。謂兩兩交會虛。誑語事者謂。見聞覺知不見不聞不覺不知意樂者謂。別異想欲別異說究竟者。謂時眾及對言者領解。離間語事者。謂諸有情若和合若不和合。意樂者。謂即于彼起乖離及不和合意。究竟者。謂所破領解。粗惡語事者。謂諸有情能為損害。究竟者。謂發粗惡言。綺語事者。謂能引攝不饒益義。究竟者。謂正發此言。貪慾事者。謂他所攝資財。意樂者。謂起此想及愛
樂。方便者。謂思量籌度欲為己有。究竟者。決定執為己有。瞋恚事者。謂諸有情能為損害。究竟者謂決定加害等。邪見事者。謂實有義。意樂者。謂于實有起非有想。及彼欲樂。究竟者。謂決定誹謗。如經言故思造業。云何名為故思造業。略有五種。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。他所教敕故思造業者。猶如有一。雖不欲樂因他強力之所教敕發起故思行不善業。他所勸請故思造業者。猶如有一。雖不欲樂因他勸請因他引導。執為利益發起故思行不善業。無所了知故思造業者猶如有一。不了德失無所執著。隨欲所作發起故思行不善業。根本執著故思造業者。猶如有一。為貪瞋等諸不善根纏蔽其心。猛利執著發起故思行不善業。顛倒分別故思造業者。猶如有一。依不平等因見愛樂邪法。為求當來可愛異熟發起故思行不善業。於此五中根本執著故思造業。顛倒分別故思造業。此二種若作若增長非不受異熟。所以者何。前三故思作業雖作不增長。輕故不必受異熟。后二故思作業若作若增長。重故必定受異熟。作者。謂起造諸業令其現行。增長者。謂令習氣增益。于阿賴耶識中長養異熟種子故。如經言。決定受業者云何決定。謂作業決定。受異熟決定。分
【現代漢語翻譯】 現代漢語譯本 樂（rāga）。方便者，是指思量籌劃想要據爲己有。究竟者，是指決定執著為己有。 瞋恚事（dveṣa）者，是指那些能夠造成損害的有情。究竟者，是指決定加以傷害等等。 邪見事（mithyā-dṛṣṭi）者，是指實際上存在的事物。意樂者，是指對於實際存在的事物產生非存在的想法，以及對此的慾望和快樂。究竟者，是指決定誹謗。如經文所說：『故思造業』。 什麼叫做『故思造業』呢？大致有五種：被他人教唆而故思造業，被他人勸請而故思造業，因為不瞭解而故思造業，因為根本執著而故思造業，因為顛倒分別而故思造業。 被他人教唆而故思造業，例如有的人，雖然不情願，但因為他人強力的教唆，而發起故意思維，做出不善的業。 被他人勸請而故思造業，例如有的人，雖然不情願，但因為他人的勸請和引導，認為這樣做對自己有利益，而發起故意思維，做出不善的業。 因為不瞭解而故思造業，例如有的人，不瞭解善與惡的得失，也沒有什麼執著，只是隨著自己的慾望去做，而發起故意思維，做出不善的業。 因為根本執著而故思造業，例如有的人，被貪（lobha）、瞋（dveṣa）等各種不善的根本煩惱纏繞，內心猛烈地執著，而發起故意思維，做出不善的業。 因為顛倒分別而故思造業，例如有的人，依據不正確的見解，喜愛邪法，爲了追求未來可愛的果報，而發起故意思維，做出不善的業。 在這五種情況中，因為根本執著而故思造業，以及因為顛倒分別而故思造業，這兩種情況，如果造作了，並且增長了，就必定會承受果報。為什麼呢？因為前三種故意思維造作的業，雖然造作了，但不會增長，因為輕微，所以不一定承受果報。后兩種故意思維造作的業，如果造作了，並且增長了，因為嚴重，所以必定會承受果報。 『作者』，是指發起造作各種業，使它們顯現出來。『增長者』，是指使習氣增益，在阿賴耶識（ālayavijñāna）中長養異熟的種子。如經文所說：『決定受業者』，什麼是決定呢？是指造作業的性質是決定的，承受異熟果報也是決定的，分位也是決定的。
【English Translation】 English version Rāga (attachment). 『Convenience』 refers to contemplating and planning to possess something for oneself. 『Ultimately』 refers to decisively clinging to it as one's own. Dveṣa (hatred) refers to sentient beings capable of causing harm. 『Ultimately』 refers to definitively inflicting harm, and so on. Mithyā-dṛṣṭi (wrong view) refers to things that actually exist. 『Intention』 refers to generating the thought of non-existence towards something that actually exists, along with the desire and pleasure associated with it. 『Ultimately』 refers to definitively slandering. As the sutra says, 『Intentional karma is created.』 What is called 『intentional karma』? Broadly speaking, there are five types: intentional karma created due to being instructed by others, intentional karma created due to being persuaded by others, intentional karma created due to lack of understanding, intentional karma created due to fundamental clinging, and intentional karma created due to distorted discrimination. Intentional karma created due to being instructed by others is like someone who, although unwilling, is compelled by the strong instruction of others to initiate intentional thought and perform unwholesome karma. Intentional karma created due to being persuaded by others is like someone who, although unwilling, is persuaded and guided by others, believing it to be beneficial, and initiates intentional thought and performs unwholesome karma. Intentional karma created due to lack of understanding is like someone who, without understanding the merits and demerits, and without any attachment, acts according to their desires, initiating intentional thought and performing unwholesome karma. Intentional karma created due to fundamental clinging is like someone whose mind is obscured by unwholesome roots such as lobha (greed) and dveṣa (hatred), clinging fiercely, and initiates intentional thought and performs unwholesome karma. Intentional karma created due to distorted discrimination is like someone who, based on unequal causes and views, loves and delights in heretical teachings, seeking desirable future retributions, and initiates intentional thought and performs unwholesome karma. Among these five, intentional karma created due to fundamental clinging and intentional karma created due to distorted discrimination, if performed and increased, will definitely be subject to retribution. Why? Because the first three types of intentional karma, although performed, do not increase, and because they are light, they may not necessarily be subject to retribution. The latter two types of intentional karma, if performed and increased, will definitely be subject to retribution because they are heavy. 『Creator』 refers to initiating and creating various karmas, causing them to manifest. 『Increaser』 refers to increasing habitual tendencies and nurturing the seeds of different maturation in the ālayavijñāna (store consciousness). As the sutra says, 『Those who are certain to receive karma,』 what is certain? It means that the nature of the karma created is certain, the reception of the matured retribution is certain, and the divisions are certain.
位決定。作業決定者。由宿業力感得決定異熟相續。於此生中必造此業。何以故。應造此業期限決定故。終不越限必造此業。乃至諸佛世尊大神通力。亦不能為障令其不造。隨因決定力果相續轉變故。受異熟決定者。如先所說故思造業。分位決定者。謂現法受等分位決定業。如由此業于現法中必定受異熟。由此業必受。生異熟由此業必受后異熟又十不善業。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。謂從惡趣沒後生人中。由殺盜等各隨其相。感得自身眾具衰損。所謂壽命短促常貧窮等如其所應。增上果者。各隨其相感得所有外事衰損。謂殺生等各隨其相。感稼穡等外事衰損所謂外具乏少光澤。是殺生增上果如是等。如經言。於一切十不善業道修習。多修習故生於那落迦傍生餓鬼。是彼異熟果若得來此人同分中。由殺生故今得短壽。不與取故乏少財物。欲邪行故妻不貞良。由虛誑語故多被誹謗。離間語故親友乖離。粗惡語故恒聞不如意聲。由綺語故言不威肅。由貪慾故貪轉猛盛。由瞋恚故瞋轉猛盛。由邪見故癡轉猛盛。諸邪見者癡增上故。是彼等流果。由極修習殺生業故。一切外事乏少光澤。不與取故多遭霜雹。欲邪行故多諸塵坌。妄語故多諸臭穢。
【現代漢語翻譯】 現代漢語譯本 位決定（分位已經決定）。作業決定者（造業者）。由宿業力感得決定異熟相續（由過去業力的作用，感受確定的、成熟的果報相續不斷）。於此生中必造此業（在這一生中必定會造作這種業）。何以故（為什麼呢）？應造此業期限決定故（因為應當造作這種業的期限已經確定了）。終不越限必造此業（最終不會超過這個期限，必定會造作這種業）。乃至諸佛世尊大神通力（乃至諸佛世尊以大神通力），亦不能為障令其不造（也不能夠阻礙他造作這種業）。隨因決定力果相續轉變故（因為隨著因的決定力，果報相續不斷地轉變）。 受異熟決定者（感受異熟果報已經確定的人），如先所說故思造業（就像先前所說的，因為思慮而造作的業）。分位決定者（分位已經確定的人），謂現法受等分位決定業（指在現世感受果報等分位已經確定的業）。如由此業于現法中必定受異熟（比如因為這種業，在現世中必定會感受異熟果報），由此業必受生異熟（因為這種業，必定會感受來世的異熟果報），由此業必受后異熟（因為這種業，必定會感受後世的異熟果報）。 又十不善業（另外，十種不善業），道異熟果者（作為趣向惡道的異熟果報），於三惡趣中隨下中上品受傍生、餓鬼、那落迦異熟（在三惡趣中，隨著下品、中品、上品，感受畜生、餓鬼、地獄的異熟果報）。等流果者（等流果報），各隨其相於人趣中感得自身眾具衰損（各自隨著其相應的表現，在人道中感受自身各種條件的衰損）。謂從惡趣沒後生人中（指從惡趣死亡后，轉生到人道中），由殺盜等各隨其相（由於殺生、偷盜等，各自隨著其相應的表現），感得自身眾具衰損（感受自身各種條件的衰損）。所謂壽命短促常貧窮等如其所應（比如壽命短促、經常貧窮等，根據其相應的業力）。增上果者（增上果報），各隨其相感得所有外事衰損（各自隨著其相應的表現，感受所有外在事物的衰損）。謂殺生等各隨其相（指殺生等，各自隨著其相應的表現），感稼穡等外事衰損（感受莊稼等外在事物的衰損），所謂外具乏少光澤（比如外在的器具缺乏光澤），是殺生增上果如是等（這是殺生的增上果報等等）。 如經言（如經中所說），於一切十不善業道修習（對於一切十不善業道的修習），多修習故生於那落迦、傍生、餓鬼（因為多次修習而生於地獄、畜生、餓鬼），是彼異熟果（這是它們的異熟果報）。若得來此人同分中（如果能夠來到人道中），由殺生故今得短壽（由於殺生，今生得到短命的果報），不與取故乏少財物（由於偷盜，缺乏財物），欲邪行故妻不貞良（由於邪淫，妻子不貞潔善良），由虛誑語故多被誹謗（由於虛妄的言語，經常被誹謗），離間語故親友乖離（由於離間語，親友分離），粗惡語故恒聞不如意聲（由於粗惡語，經常聽到不如意的聲音），由綺語故言不威肅（由於綺語，言語沒有威嚴），由貪慾故貪轉猛盛（由於貪慾，貪婪變得更加強烈），由瞋恚故瞋轉猛盛（由於嗔恚，嗔恨變得更加強烈），由邪見故癡轉猛盛（由於邪見，愚癡變得更加強烈）。諸邪見者癡增上故（那些持有邪見的人，因為愚癡更加嚴重），是彼等流果（這是他們的等流果報）。 由極修習殺生業故（由於極度修習殺生業），一切外事乏少光澤（一切外在事物缺乏光澤），不與取故多遭霜雹（由於偷盜，經常遭受霜雹災害），欲邪行故多諸塵坌（由於邪淫，有很多塵土污垢），妄語故多諸臭穢（由於妄語，有很多臭氣污穢）。
【English Translation】 English version Position determined. Action decider. The determined ripening and continuation are felt by the force of past karma. In this life, this action must be created. Why? Because the time limit for creating this action is determined. It will never exceed the limit, and this action must be created. Even the great supernatural power of all Buddhas and World Honored Ones cannot obstruct it from being created. Because the force of the determined cause continuously transforms the result. Those who receive the determined ripening are those who create actions through thought, as previously stated. Those whose position is determined refer to actions whose position, such as receiving in the present life, is determined. For example, due to this action, one will definitely receive ripening in the present life. Due to this action, one will definitely receive ripening in the next life. Due to this action, one will definitely receive ripening in subsequent lives. Furthermore, the ten non-virtuous actions, as the ripening result of the path, in the three evil realms, according to the lower, middle, and upper grades, one receives the ripening of animals, hungry ghosts, and hell beings. The outflowing result is that, according to their respective characteristics, in the human realm, one experiences the decline of one's own resources. This means that after dying from the evil realms and being born in the human realm, due to killing, stealing, etc., according to their respective characteristics, one experiences the decline of one's own resources. For example, short lifespan, constant poverty, etc., as appropriate. The augmenting result is that, according to their respective characteristics, one experiences the decline of all external affairs. This means that killing, etc., according to their respective characteristics, causes the decline of external affairs such as crops, etc. For example, the lack of luster in external tools is the augmenting result of killing, and so on. As the sutra says, 'Due to cultivating and repeatedly cultivating all ten non-virtuous paths, one is born in hell, as an animal, or as a hungry ghost.' This is their ripening result. 'If one is able to come to this human realm, due to killing, one now obtains a short lifespan; due to not giving, one lacks wealth; due to sexual misconduct, one's spouse is not virtuous; due to false speech, one is often slandered; due to divisive speech, friends and relatives are estranged; due to harsh speech, one constantly hears unpleasant sounds; due to frivolous speech, one's words lack authority; due to greed, greed becomes more intense; due to anger, anger becomes more intense; due to wrong views, ignorance becomes more intense.' Those with wrong views, due to the increase of ignorance, this is their outflowing result. Due to extremely cultivating the action of killing, all external affairs lack luster. Due to not giving, one often encounters frost and hail. Due to sexual misconduct, there is much dust and dirt. Due to false speech, there is much stench and filth.
離間語故高下險阻。粗惡語故其地鹹鹵磽確穢惡。綺語故時候乖變。貪慾故果實鮮少。瞋恚故果味辛苦。邪見故果味辛苦。或全無果。是彼增上果。又十善業道異熟果者。謂於人天趣中受人天異熟。等流果者。謂即于彼處各隨其相感得自身眾具興盛。增上果者。謂即于彼處各隨其相感得外事興盛。如不善業道建立異熟果等三種差別。如是有漏善業道。於人天中三果差別。如其所應亦當建立。又善不善業于善趣惡趣中感生異熟時。有二種差別。謂招引業圓滿業。招引業者。謂由此業能牽異熟果。圓滿業者。謂由此業生已領受愛不愛果。複次或有業。由一業力牽得一身。謂由一業力長養一生異熟種子故。或有業由一業力牽得多身。謂由一業力長養多生異熟種子故。或有業由多業力牽得一身。謂由多業剎那數數長養一生異熟種子故。或有業由多業力牽得多身。謂多剎那業更相資待。展轉長養多生異熟種子故。問若一有情成就多業。云何次第受異熟果耶。答于彼身中重者先熟。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。如經言有三種業。謂福業非福業不動業。福業者。謂欲界系善業。非福業者。謂不善業。不動業者。謂色無色界系善業。問何故色無色系善業名不動耶。答如欲界中余趣圓滿善不善業。遇緣
【現代漢語翻譯】 現代漢語譯本 離間語（挑撥離間的話）的緣故，導致地勢高低不平，險峻難行。粗惡語（粗俗惡劣的話）的緣故，導致土地鹹鹵貧瘠，穢濁不堪。綺語（花言巧語）的緣故，導致時令節氣錯亂失常。貪慾的緣故，導致果實稀少。瞋恚（嗔恨）的緣故，導致果實味道辛苦。邪見的緣故，導致果實味道辛苦，或者完全沒有果實。這些是不善業的增上果（由業力所影響的外在環境）。 另外，十善業道（不做殺生、偷盜、邪淫等十種惡業）的異熟果（由業力直接產生的果報）是，在人天善趣中感受人天的異熟果報。等流果（與業因相似的果報）是，在人天善趣中，各自隨著相應的業力感得自身及資用興盛。增上果是，在人天善趣中，各自隨著相應的業力感得外在事物興盛。如同不善業道建立異熟果等三種差別一樣，有漏善業道（尚未脫離煩惱的善業）在人天善趣中也有這三種果報的差別，應當如其所應地建立。 此外，善業和不善業在善趣和惡趣中感生異熟果時，有兩種差別，即招引業和圓滿業。招引業是指，由此業力能夠牽引異熟果。圓滿業是指，由此業力使眾生在出生后領受可愛或不可愛的果報。 進一步說，或者有業，由一個業力牽引得到一個身體，這是因為一個業力長養了一生異熟的種子。或者有業，由一個業力牽引得到多個身體，這是因為一個業力長養了多生異熟的種子。或者有業，由多個業力牽引得到一個身體，這是因為多個業力剎那間不斷地長養了一生異熟的種子。或者有業，由多個業力牽引得到多個身體，這是因為多個剎那的業力互相資助，輾轉長養了多生異熟的種子。 問：如果一個有情（眾生）成就了多種業，那麼如何次第地感受異熟果呢？答：在他（她）的生命中，最重的業先成熟，或者臨死時最先顯現的業，或者平時最常做的業，或者最初所做的業，這些業的異熟果先成熟。如同經中所說，有三種業，即福業、非福業、不動業。福業是指欲界系（屬於欲界的）的善業。非福業是指不善業。不動業是指色界、無色界系（屬於色界、無色界的）的善業。 問：為什麼色界、無色界的善業稱為不動業呢？答：如同欲界中其他趣（其他道）圓滿的善業和不善業，遇到因緣
【English Translation】 English version Due to divisive speech, the terrain becomes uneven, steep, and difficult to traverse. Due to coarse and abusive language, the land becomes saline, barren, impure, and unpleasant. Due to embellished and deceptive speech, the seasons become erratic and unpredictable. Due to greed, the fruits become scarce. Due to anger, the fruits taste bitter. Due to wrong views, the fruits taste bitter or there are no fruits at all. These are the augmentative results (增上果) of unwholesome actions (業). Furthermore, the ripened result (異熟果) of the ten wholesome paths of action (十善業道) is to experience the ripened results of humans and gods in the realms of humans and gods. The outflowing result (等流果) is that in those realms, each being, according to their corresponding actions, experiences prosperity in their own bodies and possessions. The augmentative result is that in those realms, each being, according to their corresponding actions, experiences prosperity in external affairs. Just as the unwholesome paths of action establish three kinds of differences in ripened results, so too should the wholesome paths of action with outflows (有漏善業道) establish three kinds of differences in the realms of humans and gods, as appropriate. Moreover, when wholesome and unwholesome actions cause the arising of ripened results in the good and bad realms, there are two kinds of differences: attracting actions and fulfilling actions. Attracting actions are those by which the ripened result is drawn. Fulfilling actions are those by which beings, once born, experience the results of love and dislike. Furthermore, there are actions that, by the power of one action, draw one body, because the seed of ripened result for one lifetime is nourished by the power of one action. There are actions that, by the power of one action, draw multiple bodies, because the seed of ripened result for multiple lifetimes is nourished by the power of one action. There are actions that, by the power of multiple actions, draw one body, because the seed of ripened result for one lifetime is nourished by multiple actions in each moment. There are actions that, by the power of multiple actions, draw multiple bodies, because multiple actions in each moment mutually support and gradually nourish the seed of ripened result for multiple lifetimes. Question: If a sentient being (有情) accumulates many actions, how does one experience the ripened results in order? Answer: Among those actions, the heaviest matures first, or the one that appears first at the time of death, or the one that is most frequently practiced, or the one that was performed first. The ripened result of that action matures first. As the sutra says, there are three kinds of actions: meritorious actions (福業), non-meritorious actions (非福業), and unwavering actions (不動業). Meritorious actions are the wholesome actions belonging to the desire realm (欲界系). Non-meritorious actions are unwholesome actions. Unwavering actions are the wholesome actions belonging to the form realm (色界), and formless realm (無色界). Question: Why are the wholesome actions of the form and formless realms called unwavering actions? Answer: Like the wholesome and unwholesome actions that are complete in other destinies (趣) in the desire realm, when they encounter conditions
轉得余趣異熟。非色無色系業。有如是事。所受異熟界地決定故。是故約與異熟不可移轉。名為不動。又定地攝故說為不動。問如經中說。無明緣行。若福非福及與不動。云何福及不動行緣無明生耶。答有二種愚。一異熟愚。二真實義愚。由異熟愚故發非福行。由真實義愚故發福及不動行。由異熟愚發非福行者。由彼一向是染污性。無明合時必不容受信解異熟行相正見故。由真實義愚發福不動行者。真實義即四聖諦。于彼愚癡名真實義愚。未見諦者雖起善心。由彼隨眠所隨縛故。亦名愚癡。由彼勢力於三界苦不如實知。便能發起後有因性福不動行。非已見諦者能發此業。無真實義愚故。是故彼業說因此生。複次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。殺生貪為方便者。為皮肉等故。瞋為方便者。為除怨等故。癡為方便者。為祠祀等故。由瞋究竟者。離無慈悲必不殺害他有情故。粗惡語等如理應知。不與取業道貪瞋癡為方便。由貪究竟。如不與取欲邪行貪慾亦爾問貪慾等云何用貪等為方便。答前說貪慾業道於他資財決定執為己有為性。若即於此資財先起余貪。加行追求欲為己有。即立此為貪方便。若先起瞋余勿有。此是瞋方便。若先起癡。謂於他物取為己有無有過失。是癡方便。如是所餘如理應
【現代漢語翻譯】 現代漢語譯本 轉得的其餘趣味和異熟果報，並非色界和無色界的業所能帶來的。會有這樣的情況，是因為所承受的異熟果報的界和地是確定的。因此，就給予異熟果報而言，它是不可轉移的，所以稱為『不動』。又因為被禪定之地所攝持，所以說是不動。 問：如經中所說，『無明緣行』，如果是不動行、福行和非福行，那麼福行和不動行怎麼會由無明而生起呢？ 答：愚癡有兩種：一是異熟愚，二是真實義愚。由於異熟愚，所以發起非福行；由於真實義愚，所以發起福行和不動行。由於異熟愚而發起非福行，是因為這種愚癡一向是染污的性質，與無明結合時，必定不能容受信解異熟果報的行相和正見。 由於真實義愚而發起福行和不動行，是因為真實義就是四聖諦（苦、集、滅、道）。對於四聖諦的愚癡，就叫做真實義愚。沒有見到真諦的人，即使生起善心，由於被隨眠煩惱所束縛，也叫做愚癡。由於這種愚癡的力量，對於三界的苦不如實了知，便能發起後有之因的福行和不動行。已經見到真諦的人，不會再發起這種業，因為他們沒有真實義愚。所以說這種業是由無明而生起的。 再次，殺生這種業道，以貪、嗔、癡為方便，由嗔究竟。像殺生一樣，粗惡語和嗔恚的業道也是如此。殺生以貪為方便，是爲了得到皮肉等；以嗔為方便，是爲了消除怨恨等；以癡為方便，是爲了祭祀等。由嗔究竟，是因為沒有慈悲心，必定不會殺害其他有情。 粗惡語等，應該按照同樣的道理來理解。不與取（偷盜）的業道，以貪、嗔、癡為方便，由貪究竟。像不與取一樣，欲邪行和貪慾也是如此。 問：貪慾等怎麼會用貪等作為方便呢？ 答：前面說過，貪慾的業道，在於對他人資財決定執著為自己所有。如果對於這些資財，先產生其他的貪念，加以追求，想要據爲己有，這就叫做貪方便。如果先產生嗔恨，不讓別人擁有，這就是嗔方便。如果先產生愚癡，認為拿取他人的東西據爲己有沒有過失，這就是癡方便。其餘的也應該按照這個道理來理解。
【English Translation】 English version The remaining interest and Vipaka (fruition) obtained are not from the karma of the Form Realm and Formless Realm. Such a thing happens because the realm and ground of the Vipaka received are determined. Therefore, in terms of giving Vipaka, it is untransferable, hence called 'Immovable' (不動, 不動). Also, because it is included in the meditative ground, it is said to be immovable. Question: As it is said in the sutras, 'Ignorance conditions volitional action.' If it is immovable action, meritorious action, and demeritorious action, how can meritorious action and immovable action arise from ignorance? Answer: There are two kinds of ignorance: one is Vipaka ignorance, and the other is ignorance of the true meaning. Due to Vipaka ignorance, demeritorious action is initiated; due to ignorance of the true meaning, meritorious action and immovable action are initiated. Demeritorious action is initiated due to Vipaka ignorance because this ignorance is always of a defiled nature. When combined with ignorance, it will definitely not allow the acceptance and understanding of the characteristics of Vipaka and right view. Meritorious action and immovable action are initiated due to ignorance of the true meaning because the true meaning is the Four Noble Truths (四聖諦, sì shèng dì). Ignorance of the Four Noble Truths is called ignorance of the true meaning. Those who have not seen the truth, even if they generate good intentions, are still called ignorant because they are bound by latent afflictions. Due to the power of this ignorance, they do not truly know the suffering of the Three Realms, and thus they can initiate meritorious action and immovable action that are the cause of future existence. Those who have already seen the truth will not initiate this kind of karma because they do not have ignorance of the true meaning. Therefore, it is said that this karma arises from ignorance. Furthermore, the path of killing is facilitated by greed, hatred, and delusion, and is ultimately completed by hatred. Like killing, the path of harsh speech and anger is also the same. Killing is facilitated by greed in order to obtain skin and flesh, etc.; it is facilitated by hatred in order to eliminate enemies, etc.; it is facilitated by delusion in order to perform sacrifices, etc. It is ultimately completed by hatred because without compassion, one will definitely not harm other sentient beings. Harsh speech, etc., should be understood in the same way. The path of not giving (stealing) is facilitated by greed, hatred, and delusion, and is ultimately completed by greed. Like not giving, sexual misconduct and greed are also the same. Question: How can greed, etc., use greed, etc., as a means? Answer: It was said earlier that the path of greed lies in the firm attachment to the wealth of others as one's own. If, for this wealth, one first generates other greed, and then pursues it, wanting to take it as one's own, this is called the means of greed. If one first generates hatred, not allowing others to have it, this is the means of hatred. If one first generates delusion, thinking that taking the things of others as one's own is without fault, this is the means of delusion. The rest should be understood in the same way.
知。虛誑語業道貪瞋癡為方便。於三種中隨由一究竟。如妄語離間語綺語亦爾。邪見業道貪瞋癡為方便。由癡究竟。
複次如經言有共業。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。由此勢力諸有情類展轉互為諸心心法變異生因。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。此能治業望所治業其力強勝。令彼所感諸苦異熟轉變滅故。又故思所造一切善業望不善業。對治力強皆名強力。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。此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。一切善不善業無有差別。但異熟決定。諸聖道力所不斷者。皆名強力業。又欲界系諸不善業性皆是強。眾多煩惱隨煩惱等為助伴故。又先所串
【現代漢語翻譯】 現代漢語譯本：要知道，虛妄的語言行為以貪婪、嗔恨和愚癡為方便。在這三種煩惱中，由其中一種達到究竟。就像妄語、離間語、綺語也是如此。邪見的行為以貪婪、嗔恨和愚癡為方便，但最終由愚癡達到究竟。
此外，如經文所說，有共同的業（指眾生共同造作，影響外在世界的業力），有不共同的業（指個體造作，影響自身果報的業力），有強力的業（指力量強大的業力），有劣力的業（指力量較弱的業力）。什麼是共同的業？就是能夠使器世間（指山河大地等外在世界）產生種種差別的業。什麼是不共同的業？就是能夠使有情世間（指眾生）產生種種差別的業。或者還有一種業，能夠使眾生之間互相增上（互相影響）。由於這種業力的作用，說眾生互相視為增上緣（指互相幫助，互相促進的因緣）。因為他們互相具有增上的力量，所以也叫做共同的業。由於這種力量，各種有情眾生之間互相成為各種心和心所法（指心理活動）變異產生的因素。所以經文說，這樣的有情與其他的有情互相看見等等，卻不受用，不容易得到。
什麼是強力的業？就是對於對治力（指修行所產生的力量）強大的補特伽羅（Pudgala，指人或眾生）來說，故意思考所造作的各種不善業，由於被對治力所攝伏，使得本來應當在未來受報的那落迦（Naraka，指地獄）之業轉變成現在就受報。應當現在受報的業轉變成不受報。所以這種業被稱為強力的業，是因為它能夠對治業力，力量強大。這種能夠對治的業，相對於被對治的業來說，它的力量強大殊勝，能夠使那被對治的業所感得的各種痛苦異熟果（指不同性質的果報）轉變或滅除。另外，故意思考所造作的一切善業，相對於不善業來說，對治力強大，都叫做強力的業。依靠這種業，薄伽梵（Bhagavan，指佛）說，我的聖弟子能夠以無量廣大的業來很好地熏習他的心，那些所造作的有量的業，這種業不能牽引他，不能留住他，也不能使他墮落在那些有量業的果報之中。另外，對於對治力弱的補特伽羅來說，故意思考所造作的各種不善業，相對於各種善業來說，都叫做強力的業。另外，故意思考造作的業，其異熟果是決定的，不能斷除，不能不知，叫做強力的業。這裡的意思是說，一切善業和不善業沒有差別，只是異熟果是決定的，那些聖道的力量所不能斷除的，都叫做強力的業。另外，欲界（Kamadhatu，指具有慾望的眾生所居住的世界）所繫縛的各種不善業，其性質都是強大的，因為有眾多的煩惱和隨煩惱等等作為助伴。另外，先前所串習的業也是強大的。
【English Translation】 English version: Know that false speech as a karmic path is facilitated by greed, hatred, and delusion. Among these three, it is perfected by one of them. The same applies to divisive speech and frivolous speech. The karmic path of wrong view is facilitated by greed, hatred, and delusion, but ultimately perfected by delusion.
Furthermore, as the sutra says, there is shared karma (karma co-created by beings that affects the external world), there is unshared karma (karma created individually that affects one's own retribution), there is strong karma (powerful karma), and there is weak karma (less powerful karma). What is shared karma? It is the karma that causes various differences in the vessel world (the external world of mountains, rivers, etc.). What is unshared karma? It is the karma that causes various differences in the sentient world (the world of beings). Or there is karma that causes beings to mutually enhance each other. Due to the power of this karma, it is said that beings regard each other as enhancing conditions (conditions that help and promote each other). Because they have mutually enhancing power, it is also called shared karma. Due to this power, various sentient beings mutually become the cause of the arising of variations in various minds and mental factors (psychological activities). Therefore, the sutra says that such beings see each other, etc., but do not enjoy or easily obtain.
What is strong karma? It is the intentionally created unwholesome karma by a Pudgala (person or being) with strong antidotal power (power generated by practice), which is subdued by the antidotal power, causing the karma of Naraka (hell) that should be received in the future to be transformed into present-life retribution. Karma that should be received in the present life is transformed into non-reception. Therefore, this karma is called strong karma because it can counteract karma and is powerful. This counteracting karma is stronger and more superior than the karma being counteracted, causing the various painful results of the latter to be transformed or extinguished. Furthermore, all wholesome karma intentionally created is called strong karma in relation to unwholesome karma because of its strong antidotal power. Based on this karma, the Bhagavan (Buddha) said that my holy disciples can well cultivate their minds with immeasurable and vast karma. The limited karma they create cannot attract them, cannot retain them, and cannot cause them to fall into those limited karmic retributions. Furthermore, for a Pudgala with weak antidotal power, all intentionally created unwholesome karma is called strong karma in relation to wholesome karma. Furthermore, karma intentionally created with determined results, which cannot be cut off or unknown, is called strong karma. The meaning here is that there is no difference between all wholesome and unwholesome karma, but the results are determined, and those that cannot be cut off by the power of the holy path are all called strong karma. Furthermore, all unwholesome karma bound to the desire realm (Kamadhatu, the world inhabited by beings with desires) is inherently strong because it is assisted by numerous afflictions and secondary afflictions. Furthermore, karma that has been previously habituated is also strong.
習名強力業。以數熏習于相續故又依強位名強力業。由處盛年所造諸業猛利執著凈信所發故。又不可治者。所造諸業。名強力業。由無涅槃法者所有諸業。非對治力所能伏故。又由田故發強力業。謂害母等業。又由心加行故發強力業。謂于無上菩提發強大愿等。此所生業其力猛盛名強力業。複次由九種因發強力業。謂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。由此九因發強力業田者。謂具大功德堪為福田。事者。謂所施物多而精妙。自體者。謂戒勝於施修勝於戒如是等。所依者。謂已離欲者作諸福業。作意者。謂猛利凈信俱行作意意樂者。謂希求涅槃所有意樂助伴者。謂更廣修習余福業事共相攝受。多修習者。謂數數修習或數數尋思。與多眾生共所行者。謂自作教他見作隨喜。與此相違是劣力業。
如世尊說。若有說言。彼彼丈夫補特伽羅。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
【現代漢語翻譯】 現代漢語譯本： 名為『強力業』，是因為它通過反覆熏習而持續不斷，並且依據其強大的地位而得名。這種業力之所以強大，是因為它是在盛年時期所造作的，或者是因為對事物懷有強烈的執著和純凈的信心。此外，那些無法被糾正的行為也被稱為『強力業』，因為那些沒有涅槃之法的人所造作的業力，無法被對治的力量所降伏。此外，由於所針對的對象（田）的原因，也會產生強力業，例如傷害父母等行為。此外，由於內心的意願（心加行）的原因，也會產生強力業，例如對無上菩提發起強大的誓願等。這些行為所產生的業力非常強大，因此被稱為『強力業』。再者，有九種原因會導致強力業的產生：即田、事、自體、所依、作意、意樂、助伴、多修習以及與多眾生共同參與。這九種原因導致了強力業的產生。『田』指的是那些具有大功德，堪為福田的對象。『事』指的是所佈施的物品既多又精妙。『自體』指的是戒勝於施，修勝於戒等等。『所依』指的是那些已經遠離慾望的人所做的各種善行。『作意』指的是伴隨著強烈而純凈的信心的意念活動。『意樂』指的是希求涅槃的願望。『助伴』指的是進一步廣泛地修習其他的善行，並互相幫助。『多修習』指的是反覆地修習或反覆地思考。『與多眾生共同參與』指的是自己做，教他人做，見到他人做而隨喜。與此相反的情況則屬於劣力業。
正如世尊所說：『如果有人說，某個丈夫（puruṣa，人）、補特伽羅（pudgala，個體），隨著他所造作和增長的某種業力，還會承受相應的異熟（vipāka，果報）。如果真是這樣，那就不應該修習清凈的梵行（brahmacarya，清凈行），也不可能真正地了知如何才能徹底地消除痛苦，達到痛苦的邊際。』如果有人說：『某個丈夫、補特伽羅，隨著他所造作和增長的某種順所受業，還會承受相應的順所受異熟。』如果真是這樣，那就應該修習清凈的梵行，而且也可能真正地了知如何才能徹底地消除痛苦，達到痛苦的邊際。』這段經文有什麼深意呢？這裡佛陀的意圖是爲了阻止這樣的邪說，即快樂的行為只能感得快樂的果報，痛苦的行為只能感得痛苦的果報。
【English Translation】 English version: It is called 'powerful karma' (abhisamskarana) because it is continuously cultivated through repeated practice and is named according to its strong position. This karma is powerful because it is created during one's prime years or because of strong attachment and pure faith. Furthermore, actions that cannot be corrected are also called 'powerful karma' because the karma created by those who do not have the Dharma of Nirvana cannot be subdued by the power of antidotes. In addition, powerful karma arises due to the field (kṣetra), such as harming one's parents. Furthermore, powerful karma arises due to mental effort (citta-abhisamskara), such as making great vows for unsurpassed Bodhi. The karma generated by these actions is very strong, hence it is called 'powerful karma'. Moreover, there are nine causes that lead to the generation of powerful karma: namely, field, object, self, basis, intention, volition, support, repeated practice, and common participation with many beings. These nine causes lead to the generation of powerful karma. 'Field' refers to those who possess great merit and are worthy of being fields of merit. 'Object' refers to the objects of offering that are numerous and exquisite. 'Self' refers to the superiority of precepts over generosity, and the superiority of cultivation over precepts, and so on. 'Basis' refers to those who have already abandoned desire and perform various virtuous deeds. 'Intention' refers to mental activity accompanied by strong and pure faith. 'Volition' refers to the desire for Nirvana. 'Support' refers to further extensive cultivation of other virtuous deeds and mutual support. 'Repeated practice' refers to repeated cultivation or repeated contemplation. 'Common participation with many beings' refers to doing oneself, teaching others to do, and rejoicing upon seeing others do. The opposite of this is inferior karma.
As the World Honored One said: 'If someone says that a certain man (puruṣa), individual (pudgala), according to the karma he creates and increases, will also receive corresponding results (vipāka). If this were the case, then one should not practice pure conduct (brahmacarya), nor would it be possible to truly know how to completely eliminate suffering and reach the end of suffering.' If someone says: 'A certain man, individual, according to the agreeable karma he creates and increases, will also receive corresponding agreeable results.' If this were the case, then one should practice pure conduct, and it would also be possible to truly know how to completely eliminate suffering and reach the end of suffering.' What is the hidden meaning of this sutra? Here, the Buddha's intention is to prevent such a false view, that pleasurable actions can only bring pleasurable results, and painful actions can only bring painful results.
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。若有說言。彼彼丈夫補特伽羅。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。何故便不應修清凈梵行。以諸煩惱極猛利者要由智慧自勵自策。與憂苦俱護持禁戒。若於當來受彼異熟時。還與憂苦俱者護持禁戒應無義利。又於他妻等與喜樂俱毀犯禁戒。若於當來受彼異熟時。還與喜樂俱者精勤遠離即為唐捐。是故說言。若有是事便不應修清凈梵行。何故亦不可知正盡諸苦作苦邊際即由如是修習梵行招苦異熟故。是故世尊為遮如是外道邪說。樂俱行業還受樂異熟。苦俱行業還受苦異熟。不苦不樂俱行業還受不苦不樂異熟。異熟因異熟果決定相似故說是經。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。不苦不樂受俱行業。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。樂俱行業有二種。謂善不善。隨其所應順當來世苦受樂受不苦不樂受。還能感得樂等異熟。如是苦俱行業。不苦不樂俱行業。各
【現代漢語翻譯】 現代漢語譯本： 業還能感得苦俱行異熟（vipāka，果報）。不苦不樂俱行業還能感得不苦不樂俱行異熟。故作是說。若有說言：『彼彼丈夫補特伽羅（pudgala，人），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（brahmacarya，清凈行），亦不可知正盡諸苦作苦邊際。何故便不應修清凈梵行？以諸煩惱極猛利者，要由智慧自勵自策，與憂苦俱護持禁戒。若於當來受彼異熟時，還與憂苦俱者，護持禁戒應無義利。又於他妻等與喜樂俱毀犯禁戒，若於當來受彼異熟時，還與喜樂俱者，精勤遠離即為唐捐。是故說言：『若有是事，便不應修清凈梵行。』何故亦不可知正盡諸苦作苦邊際？即由如是修習梵行招苦異熟故。是故世尊為遮如是外道邪說：樂俱行業還受樂異熟，苦俱行業還受苦異熟，不苦不樂俱行業還受不苦不樂異熟，異熟因異熟果決定相似故說是經。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。不苦不樂受俱行業，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。樂俱行業有二種，謂善不善。隨其所應順當來世苦受樂受不苦不樂受，還能感得樂等異熟。如是苦俱行業，不苦不樂俱行業，各
【English Translation】 English version: Actions accompanied by suffering can bring about a vipāka (result, consequence) that is also accompanied by suffering. Actions accompanied by neither suffering nor pleasure can bring about a vipāka that is also accompanied by neither suffering nor pleasure. Therefore, it is said that if someone claims, 'Whatever actions a pudgala (person) performs or increases, they will receive the corresponding vipāka,' then there would be no need to practice pure brahmacarya (pure conduct), and it would be impossible to know how to rightly end all suffering and make an end to suffering. Why would there be no need to practice pure brahmacarya? Because the most intense afflictions require wisdom, self-exhortation, and self-discipline, along with sorrow and suffering, to uphold the precepts. If, when receiving the vipāka in the future, it is still accompanied by sorrow and suffering, then upholding the precepts would be meaningless. Furthermore, if one violates the precepts with joy and pleasure, such as with another's wife, and if the vipāka in the future is also accompanied by joy and pleasure, then diligent avoidance would be in vain. Therefore, it is said that if this were the case, there would be no need to practice pure brahmacarya. Why would it also be impossible to know how to rightly end all suffering and make an end to suffering? Because practicing brahmacarya in this way would lead to a vipāka of suffering. Therefore, the World-Honored One refuted such heretical views of outsiders: actions accompanied by pleasure bring about a vipāka of pleasure, actions accompanied by suffering bring about a vipāka of suffering, and actions accompanied by neither suffering nor pleasure bring about a vipāka of neither suffering nor pleasure, because the cause and effect of vipāka are necessarily similar. This is why this sutra is spoken. Furthermore, to permit such a correct teaching: actions accompanied by pleasure, if aligned with pleasant feelings, bring about a vipāka of pleasure; if aligned with painful feelings, bring about a vipāka of suffering; if aligned with feelings of neither suffering nor pleasure, bring about a vipāka of neither suffering nor pleasure. Actions accompanied by suffering, if aligned with pleasant feelings, bring about a vipāka of pleasure; if aligned with painful feelings, bring about a vipāka of suffering; if aligned with feelings of neither suffering nor pleasure, bring about a vipāka of neither suffering nor pleasure. Actions accompanied by feelings of neither suffering nor pleasure, if aligned with pleasant feelings, bring about a vipāka of pleasure; if aligned with painful feelings, bring about a vipāka of suffering; if aligned with feelings of neither suffering nor pleasure, bring about a vipāka of neither suffering nor pleasure. Actions accompanied by pleasure are of two kinds: good and bad. According to what is appropriate, aligned with future suffering, pleasure, or neither suffering nor pleasure, they can bring about a vipāka of pleasure, etc. Likewise, actions accompanied by suffering, actions accompanied by neither suffering nor pleasure, each
有二種。隨順樂等感樂等異熟。隨其所應。如是名為此經密意。
大乘阿毗達磨雜集論卷第七 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第八
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
抉擇分中諦品第一之三
複次業差別有三種。謂律儀業。不律儀業。非律儀非不律儀業。律儀業復有三種。謂別解脫律儀所攝。靜慮律儀所攝。無漏律儀所攝。別解脫律儀所攝業者。即是七眾所受律儀。謂比丘律儀比丘尼律儀。式叉摩那律儀。沙彌律儀。沙彌尼律儀。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。依能修行遠離惡行遠離欲行。由比丘等出家五眾。乃能盡壽遠離殺生等惡行。及能遠離非梵行故。依止何等補特伽羅建立鄔波索迦律儀鄔波斯迦律儀。依能盡壽遠離惡行不遠離欲行。由彼二眾建立盡壽離欲邪行。非離非梵行故。依止何等補特伽羅建立近住律儀。依止不能遠離惡行。及不遠離欲行。是故為彼但制日夜近住律儀。為令漸漸俱修學故。問若唯修學鄔波索迦一分學處。為說成就鄔波索迦律儀。為說不成就耶。答應說成就而名犯戒。問扇𢮎半擇迦等為遮彼受鄔波索迦律儀不耶。答不遮彼受鄔波索迦律
【現代漢語翻譯】 現代漢語譯本： 有兩種。隨順快樂等感受快樂等不同的異熟果報。隨其所應。這些就是這部經的秘密含義。
《大乘阿毗達磨雜集論》卷第七 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》
《大乘阿毗達磨雜集論》卷第八
安慧菩薩 糅
大唐三藏法師玄奘 奉 詔譯
抉擇分中諦品第一之三
再次，業的差別有三種，即律儀業、不律儀業、非律儀非不律儀業。律儀業又有三種，即別解脫律儀所攝、靜慮律儀所攝、無漏律儀所攝。別解脫律儀所攝的業，就是七眾所受的律儀，即比丘（bhiksu，男性出家人）律儀、比丘尼（bhiksuni，女性出家人）律儀、式叉摩那（siksamana，預備比丘尼）律儀、沙彌（sramanera，男少年出家人）律儀、沙彌尼（sramaneri，女少年出家人）律儀、鄔波索迦（upasaka，男居士）律儀、鄔波斯迦（upasika，女居士）律儀，以及近住律儀。依據什麼樣的補特伽羅（pudgala，人）建立出家律儀？依據能夠修行遠離惡行、遠離欲行的人。由於比丘等出家五眾，才能盡其一生遠離殺生等惡行，以及能夠遠離非梵行（不正當的性行為）。依據什麼樣的補特伽羅建立鄔波索迦律儀、鄔波斯迦律儀？依據能夠盡其一生遠離惡行、但不遠離欲行的人。由於他們二眾建立盡其一生遠離邪淫，而非遠離非梵行。依據什麼樣的補特伽羅建立近住律儀？依據不能遠離惡行，以及不遠離欲行的人。因此，為他們制定日夜近住律儀，爲了讓他們漸漸共同修學。問：如果僅僅修學鄔波索迦的一部分學處，是說成就鄔波索迦律儀，還是說不成就呢？答：應當說成就，但名為犯戒。問：閹人、半擇迦（pandaka，無性人）等是否被禁止受鄔波索迦律儀呢？答：不禁止他們受鄔波索迦律儀。
【English Translation】 English version: There are two kinds. Following along with pleasure, etc., experiencing different results of pleasure, etc., as appropriate. This is called the secret meaning of this sutra.
《Abhidharmasamuccaya》 Volume 7 Taisho Tripitaka Volume 31 No. 1606 《Abhidharmasamuccaya》
《Abhidharmasamuccaya》 Volume 8
Composed by Bodhisattva Anhui
Translated by Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Order
Chapter One on Truths in the Section on Determination, Part Three
Furthermore, there are three kinds of karma differentiations: karma of vows (律儀業), karma of non-vows (不律儀業), and karma of neither vows nor non-vows (非律儀非不律儀業). The karma of vows again has three kinds: those included in the Pratimoksha vows (別解脫律儀所攝), those included in the Dhyana vows (靜慮律儀所攝), and those included in the vows free from outflows (無漏律儀所攝). The karma included in the Pratimoksha vows is the vows received by the seven assemblies, namely the vows of bhikshus (比丘, male monastic), the vows of bhikshunis (比丘尼, female monastic), the vows of sikshamanas (式叉摩那, novice female monastic), the vows of sramaneras (沙彌, novice male monastic), the vows of sramaneris (沙彌尼, novice female monastic), the vows of upasakas (鄔波索迦, male lay follower), the vows of upasikas (鄔波斯迦, female lay follower), and the vows of upavasatha (近住律儀). Upon what kind of pudgalas (補特伽羅, person) are the monastic vows established? Upon those who can practice to abandon evil deeds and abandon desire. Because the five assemblies of monks, etc., can, for the rest of their lives, abandon evil deeds such as killing, and can abandon non-brahmacharya (非梵行, unchaste conduct). Upon what kind of pudgalas are the upasaka vows and upasika vows established? Upon those who can abandon evil deeds for the rest of their lives but do not abandon desire. Because these two assemblies establish the abandonment of wrong sexual conduct for the rest of their lives, but not the abandonment of non-brahmacharya. Upon what kind of pudgalas are the upavasatha vows established? Upon those who cannot abandon evil deeds and do not abandon desire. Therefore, for them, only the upavasatha vows for day and night are established, in order to gradually cultivate and learn together. Question: If one only cultivates and learns a portion of the precepts of an upasaka, is it said that one has accomplished the upasaka vows, or is it said that one has not accomplished them? Answer: It should be said that one has accomplished them, but it is called a transgression. Question: Are eunuchs, pandakas (半擇迦, hermaphrodite), etc., prohibited from receiving the upasaka vows? Answer: They are not prohibited from receiving the upasaka vows.
儀。然遮彼鄔波索迦性。不堪親近承事比丘比丘尼等二出家眾故。如扇𢮎半擇迦。不堪親近承事比丘比丘尼等二出家眾故。遮彼鄔波索迦性。二形亦爾。男女煩惱恒俱現行。不堪親近承事二眾故不別說。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。離初二三靜慮欲者所有遠離。是名靜慮律儀所攝身語業。性發起犯戒煩惱者。謂貪瞋等欲界所繫煩惱隨煩惱。能損伏彼種子者。謂由伏對治力損彼種子。離欲界欲者。謂由伏對治力。或少分離欲或全分離欲。所有遠離者。謂從彼犯戒所得遠離性。離初二三靜慮欲者。謂由遠分對治力。令彼發起犯戒煩惱所有種子轉更衰損。所以不說離第四靜慮欲者。由無色界粗色無故。略不建立色戒律儀。
無漏律儀所攝業者。謂已見諦者由無漏作意力所得無漏遠離戒性。
不律儀業者。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。劫盜魁膾害牛縛象。立壇咒龍守獄讒構好為損等。屠羊者。為欲活命屠養買賣。如是養雞豬等隨其所應。縛象者恒處山林調執野象。立壇咒
【現代漢語翻譯】 現代漢語譯本：因此，遮止了他們作為鄔波索迦（Upasaka，男居士）的資格，因為他們不能親近承事比丘（Bhiksu，男出家眾）、比丘尼（Bhiksuni，女出家眾）等二眾出家修行人。如同扇搋（sandha，不能行男事的閹人）和半擇迦（pandaka，性無能者），他們不能親近承事比丘、比丘尼等二眾出家修行人，所以遮止了他們作為鄔波索迦的資格。二形人（ubhayavyañjanaka，具有男女兩性性徵的人）也是如此，男女煩惱恒常同時生起，不能親近承事二眾，所以沒有單獨說明。另外，半擇迦有五種，分別是：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。
屬於靜慮律儀所攝的業，是指能夠損伏發起犯戒煩惱種子的行為。遠離欲界慾望的人所具有的遠離，以及遠離初禪、二禪、三禪慾望的人所具有的遠離，這被稱為靜慮律儀所攝的身語業。所謂『性發起犯戒煩惱者』，是指貪、嗔等欲界所繫的煩惱和隨煩惱。所謂『能損伏彼種子者』，是指通過對治的力量來損伏這些種子。所謂『離欲界欲者』，是指通過對治的力量，或者少部分地遠離慾望，或者完全地遠離慾望。所謂『所有遠離者』，是指從那些犯戒行為中獲得的遠離的性質。所謂『離初二三靜慮欲者』，是指通過遠分對治的力量，使那些發起犯戒煩惱的所有種子變得更加衰弱。之所以沒有說遠離第四靜慮的慾望，是因為沒有粗色（rupa，物質）的緣故，所以略而不建立色戒律儀。
屬於無漏律儀所攝的業，是指已經證悟真諦的人，通過無漏作意力所獲得的無漏遠離的戒體。
不律儀業，是指那些不持律儀的人，或者因為生在這樣的種姓中，或者因為從事這樣的事業，所以預期他們會現行這樣的惡業。哪些被稱為不律儀者呢？例如：屠羊、養雞、養豬、捕鳥、捕魚、獵鹿、設網捕兔、劫盜、劊子手、殺牛、縛象、設立祭壇、詛咒龍、獄卒、讒言構陷、喜歡損害他人等等。屠羊者，爲了活命而屠宰、飼養、買賣羊。像養雞、養豬等也是如此，根據他們所從事的行業而定。縛象者，常年處在山林中，馴服捕捉野象。設立祭壇，詛咒龍。
【English Translation】 English version: Therefore, their status as Upasakas (male lay practitioners) is precluded because they are unfit to be close to and serve Bhiksus (monks), Bhiksunis (nuns), and the other two assemblies of ordained practitioners. Like the sandha (eunuch) and pandaka (impotent person), they are unfit to be close to and serve Bhiksus, Bhiksunis, and the other two assemblies of ordained practitioners; hence, their status as Upasakas is precluded. The ubhayavyañjanaka (hermaphrodite) is also similar; male and female afflictions constantly arise simultaneously, making them unfit to be close to and serve the two assemblies, so they are not discussed separately. Furthermore, there are five types of pandakas: congenital pandakas, jealous pandakas, semi-monthly pandakas, sprinkling pandakas, and castrated pandakas.
Actions included within the Samadhi (meditative absorption) precepts are those that can weaken and subdue the seeds of afflictions that lead to transgressions. The detachment possessed by those who are detached from desires of the desire realm, and the detachment possessed by those who are detached from desires of the first, second, and third dhyanas (meditative states), are called bodily and verbal actions included within the Samadhi precepts. 'Those whose nature is to give rise to afflictions that lead to transgressions' refers to afflictions and secondary afflictions related to the desire realm, such as greed and anger. 'Those who can weaken and subdue those seeds' refers to weakening those seeds through the power of antidotes. 'Those who are detached from desires of the desire realm' refers to those who, through the power of antidotes, are either partially or completely detached from desires. 'The detachment possessed' refers to the nature of detachment obtained from those transgressions. 'Those who are detached from desires of the first, second, and third dhyanas' refers to weakening the seeds of all afflictions that lead to transgressions through the power of antidotes that are far removed. The reason for not mentioning detachment from desires of the fourth dhyana is because there is no coarse rupa (form); therefore, the precepts related to form are briefly not established.
Actions included within the Anasrava (without outflows) precepts are the nature of the Anasrava precepts of detachment obtained by those who have seen the truth through the power of Anasrava attention.
Actions of non-restraint refer to those who do not uphold the precepts, either because they are born into such a lineage or because they engage in such activities, so it is expected that they will manifest such evil deeds. Who are called those who do not uphold the precepts? For example, those who slaughter sheep, raise chickens, raise pigs, catch birds, catch fish, hunt deer, trap rabbits, rob, are executioners, kill cattle, bind elephants, set up altars, curse dragons, are prison guards, slander and instigate, enjoy harming others, and so on. Those who slaughter sheep do so to make a living by slaughtering, raising, and selling sheep. The same applies to raising chickens, pigs, and so on, depending on their occupation. Those who bind elephants are constantly in the mountains, taming and capturing wild elephants. Setting up altars, cursing dragons.
龍者。習咒龍蛇戲樂自活。讒構者。以離間語毀壞他親持用活命。或由生彼種姓中或由受持彼事業者。謂即生彼家若生余家。如其次第。所期現行彼業決定者。謂身語方便為先決定要期現行。彼業是名不律儀業。
非律儀非不律儀業者。謂住非律儀非不律儀者所有善不善業。若佈施愛語等業。若毆擊等業。律儀不律儀所不攝故。名非律儀非不律儀。
又業差別有三種。謂順樂受業。順苦受業。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。謂第四靜慮已上所有善業等。
複次業差別有三種。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。從無諍定滅盡定預流果阿羅漢果起亦爾。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所以名為現法受業。若業於此生作即於此生熟故。順生受業者。若業于無間生中異熟成熟。無間生者即次此生。謂五無間業等能得生異熟問若造一無間者。于無間生中可受其異熟若造多無間業者。于無間生中雲何得受其異熟。答於一生中頓受一切所得異熟無有過失。所以者何。若造眾多
【現代漢語翻譯】 現代漢語譯本 龍者（Nāga，指龍族）。學習咒語、玩弄龍蛇、以戲樂為生。讒構者（Piśuna，指離間者）。用離間的話語毀壞他人親密關係，以此作為謀生手段。或者因為生於這種姓氏中，或者因為從事這種職業。所謂『即生彼家』，如果生於其他家庭，按照次序，所期望的現行之業決定者，是指以身語的方便為先，決定要期望現行的那種業，這被稱為不律儀業（apunya）。
非律儀非不律儀業者，是指安住于非律儀非不律儀狀態的人所擁有的善業和不善業。例如佈施、愛語等善業，或者毆打等不善業，因為不被律儀和不律儀所包含，所以稱為非律儀非不律儀業。
又有三種業的差別，即順樂受業、順苦受業、順不苦不樂受業。順樂受業，是指從欲界乃至第三禪定（靜慮）的所有善業。順苦受業，是指所有不善業。順不苦不樂受業，是指第四禪定以上的所有善業等。
再次，業的差別有三種，即順現法受業、順生受業、順后受業。順現法受業，是指在現世（現法）中異熟（Vipāka，果報）成熟的業。例如從慈定（Maitrī-samādhi）中起身之後，對於他人造作損害或利益的行為，必定會得到現世的異熟。如同從慈定起身一樣，從無諍定（Arana-samādhi）、滅盡定（Nirodha-samāpatti）、預流果（Srotaāpanna）和阿羅漢果（Arhat）起身也是如此。又如在以佛陀為首的僧團中，造作善業或惡業，必定會得到現世的異熟。還有其他猛利的意樂和方便所行的善業和不善業，也會得到現世的異熟，所以稱為現法受業，因為這種業在此生造作，就在此生得到成熟。順生受業，是指在無間生（antara-bhava，中陰）中異熟成熟的業。無間生，就是緊接著此生的下一生。例如五無間業（pañcānantarya，五逆罪）等，能夠得到來生的異熟。問：如果造作一個無間業，可以在無間生中承受其異熟，如果造作多個無間業，在無間生中如何承受其異熟？答：在一生中頓然承受一切所得的異熟，沒有過失。為什麼呢？如果造作眾多
【English Translation】 English version The 'dragons' (Nāga) are those who live by practicing spells, playing with dragons and snakes, and entertaining themselves. The 'slanderers' (Piśuna) are those who destroy the close relationships of others with divisive speech, using this as a means of livelihood, either because they were born into such a lineage or because they engage in such activities. 'Born into that family' refers to being born into another family; in order, those who determine the expected present action are those who prioritize bodily and verbal means, determining to expect the present action of that karma, which is called unwholesome karma (apunya).
Karma that is neither wholesome nor unwholesome refers to the good and bad karma possessed by those who dwell in a state that is neither wholesome nor unwholesome. For example, acts of generosity, loving speech, and other good deeds, or acts of violence and other bad deeds, are called neither wholesome nor unwholesome because they are not included in either wholesome or unwholesome karma.
Furthermore, there are three kinds of karma: karma leading to pleasant feeling, karma leading to painful feeling, and karma leading to neither painful nor pleasant feeling. Karma leading to pleasant feeling refers to all the wholesome karma from the desire realm up to the third dhyana (jhāna). Karma leading to painful feeling refers to all unwholesome karma. Karma leading to neither painful nor pleasant feeling refers to all the wholesome karma from the fourth dhyana upwards.
Again, there are three kinds of karma: karma to be experienced in the present life, karma to be experienced in the next life, and karma to be experienced in subsequent lives. Karma to be experienced in the present life is karma whose result (Vipāka) matures in the present life (dharma). For example, after arising from the samadhi of loving-kindness (Maitrī-samādhi), any act of harm or benefit done to others will certainly result in a present-life result. Just as with arising from the samadhi of loving-kindness, the same is true for arising from the samadhi of non-contention (Arana-samādhi), the cessation attainment (Nirodha-samāpatti), the fruit of a stream-enterer (Srotaāpanna), and the fruit of an Arhat. Also, in the Sangha headed by the Buddha, any good or bad karma created will certainly result in a present-life result. Furthermore, good and bad karma performed with intense intention and skillful means will also result in a present-life result, and therefore it is called karma to be experienced in the present life, because this karma is created and matures in this life. Karma to be experienced in the next life is karma whose result matures in the intermediate state (antara-bhava). The intermediate state is the life immediately following this one. For example, the five heinous crimes (pañcānantarya) can lead to a result in the next life. Question: If one commits one heinous crime, one can experience its result in the intermediate state, but if one commits multiple heinous crimes, how can one experience their results in the intermediate state? Answer: In one lifetime, one suddenly experiences all the results one has earned, without any fault. Why? If one commits many
無間業者。所感身形最極柔軟。所感苦具眾多猛利。由此頓受種種大苦。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。於此業中從初熟位建立順現法受等名。不唯受此一位異熟。若業於此生造即從此生已去異熟成熟。說名順現法受業。若業於此生造從無間生已去異熟成熟。說名順生受業若業於此生造度無間生已去異熟成熟。說名順后受業若作是說即為善順訶怨心經。如彼經言。由無間業于那落迦中數數死生受大苦異熟。複次有四種諸業差別。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。由染污故。不可愛異熟故。白白異熟業者。謂三界善業。不染污故。可愛異熟故。黑白黑白異熟業者。謂欲界系雜業。善不善雜故。云何一業亦善不善。此中不約生剎那相說一種業亦善不善。然約意樂及方便總說一業。是此經意約此二種。若黑若白互不相似。建立一種黑白業故。或有業意樂故黑。方便故白。或有業方便故黑。意樂故白。意樂故黑。方便故白者。猶如有一。為欲誑他先現其相。令信己故行於惠施。乃至出家方便故黑。意樂故白者。猶如有一。欲令子及門徒遠危處安。由憐愍心現發種種身語粗惡。遂於此時發生雜
【現代漢語翻譯】 現代漢語譯本 無間業者（Avīci karmis）：他們所感受到的身形極其柔軟，所感受到的痛苦刑具眾多且極其猛烈。因此，他們立即承受各種巨大的痛苦。此外，還有其餘的善業和不善業，在無間地獄中產生異熟果報。所有這些都稱為順生受業（karma ripening in the next life）。 順后受業（karma ripening in subsequent lives）是指，如果某個業在無間地獄之後的生命中成熟，那麼從這個業開始成熟的那一刻起，就建立了順現法受（karma ripening in this life）等名稱。這不僅僅是承受一個階段的異熟果報。如果某個業在這一生造作，並從這一生開始成熟，就稱為順現法受業。如果某個業在這一生造作，並從無間地獄之後的生命開始成熟，就稱為順生受業。如果某個業在這一生造作，並經過無間地獄之後的生命才成熟，就稱為順后受業。如果這樣說，就與《訶怨心經》的教義相符。正如該經所說，由於無間業，眾生在那落迦（Naraka，地獄）中不斷地死亡和出生，承受巨大的痛苦異熟果報。 其次，有四種業的差別：黑黑異熟業（karma with black result），白白異熟業（karma with white result），黑白黑白異熟業（karma with mixed black and white result），以及非黑白無異熟業（karma that is neither black nor white and has no result），能夠滅盡所有諸業。 黑黑異熟業是指不善業，因為它被染污，並且導致不可愛的異熟果報。 白白異熟業是指三界（Trailokya，欲界、色界、無色界）的善業，因為它不被染污，並且導致可愛的異熟果報。 黑白黑白異熟業是指欲界（Kāmadhātu，desire realm）的混合業，因為它混合了善與不善。 為什麼說一個業既是善的又是不善的呢？這裡不是指一個剎那（kṣaṇa，moment）的業既是善的又是不善的。而是指從意樂（intention）和方便（means）的角度來說，一個業總體上既有善的成分，也有不善的成分。這部經的重點在於這兩種因素。如果黑和白互不相似，就建立了一種黑白業。或者，有的業因為意樂是黑的，而方便是白的；或者，有的業因為方便是黑的，而意樂是白的。意樂是黑的，方便是白的情況，就像有的人爲了欺騙他人，先表現出友善的樣子，使他人相信自己，然後進行惠施，甚至出家。方便是黑的，意樂是白的情況，就像有的人爲了讓孩子和門徒遠離危險，出於憐憫心，故意表現出粗暴的身語行為，從而在此時產生混合的業。
【English Translation】 English version Avīci karmis (those who have committed deeds leading to Avīci hell): The body they experience is extremely soft, and the instruments of torture they experience are numerous and extremely fierce. Therefore, they immediately endure all kinds of great suffering. Furthermore, there are other good and bad karmas that produce their ripened results in Avīci hell. All of these are called karma ripening in the next life (karmas ripening in the next life). Karma ripening in subsequent lives refers to the fact that if a karma ripens in a life after Avīci hell, then from the moment that karma begins to ripen, the name karma ripening in this life is established. This is not just enduring one stage of ripened results. If a karma is created in this life and begins to ripen from this life onwards, it is called karma ripening in this life. If a karma is created in this life and begins to ripen from the life after Avīci hell onwards, it is called karma ripening in the next life. If a karma is created in this life and ripens only after the life after Avīci hell, it is called karma ripening in subsequent lives. If it is said in this way, it is in accordance with the teachings of the 'Exhortation Against Anger Sutra'. As that sutra says, due to Avīci karma, beings are constantly dying and being born in Naraka (hell), enduring great suffering as a result of ripened karma. Secondly, there are four kinds of karma differences: karma with black result, karma with white result, karma with mixed black and white result, and karma that is neither black nor white and has no result, which can exhaust all karmas. Karma with black result refers to unwholesome karma, because it is defiled and leads to undesirable ripened results. Karma with white result refers to wholesome karma in the three realms (Trailokya, desire realm, form realm, formless realm), because it is undefiled and leads to desirable ripened results. Karma with mixed black and white result refers to mixed karma in the desire realm (Kāmadhātu, desire realm), because it is mixed with good and bad. Why is it said that a karma is both good and bad? This does not refer to a karma in a single moment (kṣaṇa, moment) being both good and bad. Rather, it refers to the fact that from the perspective of intention and means, a karma as a whole has both good and bad components. The focus of this sutra is on these two factors. If black and white are dissimilar to each other, then a mixed black and white karma is established. Alternatively, some karma is black because of intention and white because of means; or some karma is black because of means and white because of intention. A situation where the intention is black and the means are white is like someone who, in order to deceive others, first presents a friendly appearance, causing others to believe in them, and then engages in generosity, even becoming a renunciate. A situation where the means are black and the intention is white is like someone who, in order to keep their children and disciples away from danger, deliberately displays rough behavior in body and speech out of compassion, thereby generating mixed karma at that time.
染非黑白無異熟業。能盡諸業者。謂于方便無間道中諸無漏業。以方便無間道是彼諸業斷對治故。非黑者離煩惱垢故。白者一向清凈故。無異熟者生死相違故。能盡諸業者。由無漏業力永拔黑等三有漏業與異熟習氣故。
複次總約一切無漏業無有差別所有障礙隨順體性。如其次第建立曲穢濁等諸染污業。凈牟尼等諸清凈業。曲業者。若身語意業能障正直八聖道支令不生長。穢業者。若身等業能污相續。依此發生如是障業。濁業者。若身等業依止外道顛倒見生。一切如來清凈聖教之所對治不信。混濁之所攝故。復有差別墮在斷常。邊違處中行義名曲。損減見所攝增惡清凈所立法義名穢。薩迦耶見所攝。障真無我見義名濁。凈業者。與如是等諸雜染業相違類解。三凈業者。謂善凈尸羅。正直見所攝。身語意業遠離毀犯戒見垢故。三牟尼業者。謂學無學所有無漏身語意業。唯諸牟尼有此業故。又有施等諸清凈業。施業云何。謂因緣故等起故處所故自體故。分別施業因緣者。謂無貪無瞋無癡善根。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。依此義故經作是說。為大施主者。此顯數數施義。由彼串習成性數數能施故。一切
【現代漢語翻譯】 現代漢語譯本 染業（受污染的業）並非黑白二者，而是與異熟業（導致不同果報的業）不同。能夠完全消除所有業的，是指在方便無間道（指修行道路上，方便道和無間道）中的所有無漏業（沒有煩惱的業）。因為方便無間道是斷除這些業的對治法。非黑，是因為遠離了煩惱的垢染；白，是因為完全清凈；無異熟，是因為與生死輪迴相違背；能夠完全消除所有業，是因為無漏業的力量能夠永遠拔除黑色等三種有漏業（有煩惱的業）以及異熟的習氣。
更進一步說，總的來說，一切無漏業都沒有差別，其所有障礙和隨順的體性，可以依次建立曲業（扭曲的業）、穢業（污穢的業）、濁業（混濁的業）等各種染污業，以及凈業（清凈的業）、牟尼業（聖者的業）等各種清凈業。曲業，是指那些能夠障礙正直的八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）生長的身語意業。穢業，是指那些能夠污染相續的身等業，依靠這些業會發生這樣的障礙。濁業，是指那些依靠外道顛倒見而產生的身等業，一切如來清凈的聖教所要對治的不信，都屬於混濁的範疇。還有一種差別，就是墮入斷見和常見，偏離中道而行的行為叫做曲。損減見所包含的，增加不清凈的所立法義叫做穢，被薩迦耶見（身見）所包含的，障礙真正無我見的意義叫做濁。凈業，是指與這些雜染業相反的類別。三種凈業，是指善凈的戒律（尸羅，道德規範），正直見所包含的身語意業，遠離毀犯戒律的見解和污垢。三種牟尼業，是指有學和無學的所有無漏身語意業，只有聖者（牟尼）才有這種業。還有佈施等各種清凈業。佈施業是什麼呢？是指因為因緣、等起、處所、自體而產生的佈施業。分別來說，佈施業的因緣，是指無貪、無瞋、無癡的善根。等起，是指與這些善根同時產生的思。處所，是指所佈施的物品。自體，是指正在進行佈施時的身語意業。怎樣才能使佈施圓滿呢？是指多次佈施，沒有偏袒地佈施，隨著對方的意願圓滿地佈施，這樣佈施才能圓滿。根據這個意義，經書上這樣說：『成為大施主』，這顯示了多次佈施的意義，因為他串習成性，所以能夠多次佈施，一切。
【English Translation】 English version 'Dyed' karma (karma that is tainted) is neither black nor white, and it is distinct from Vipaka karma (karma that leads to different results). That which can completely exhaust all karmas refers to all Anasrava karmas (karmas without defilements) within the Upaya-nirantarita-marga (referring to the path of practice, the path of skillful means and the path of non-interruption). This is because the Upaya-nirantarita-marga is the antidote to severing these karmas. 'Not black' because it is free from the defilements of afflictions; 'white' because it is entirely pure; 'without Vipaka' because it is contrary to Samsara (the cycle of birth and death); 'able to exhaust all karmas' because the power of Anasrava karma can permanently eradicate the three types of Asrava karmas (karmas with defilements), such as black karma, and the residual habits of Vipaka.
Furthermore, generally speaking, all Anasrava karmas are without difference, and their inherent nature of all obstacles and compliance can be used to establish, in sequence, various tainted karmas such as crooked karma, impure karma, turbid karma, and various pure karmas such as pure karma and Muni karma (karma of the sages). Crooked karma refers to the karmas of body, speech, and mind that can obstruct the growth of the upright Eightfold Noble Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration). Impure karma refers to the karmas of body, etc., that can defile the continuum, and relying on these karmas, such obstacles arise. Turbid karma refers to the karmas of body, etc., that arise from the inverted views of external paths, and the disbelief that all Tathagatas' pure teachings aim to counteract falls under the category of turbidity. There is also a difference in that falling into views of annihilation and permanence, deviating from the Middle Way, is called crooked. That which is contained in the view of diminution, increasing the impure Dharma teachings, is called impure. That which is contained in Sakaya-drishti (the view of self), obstructing the meaning of the true view of no-self, is called turbid. Pure karma refers to the category that is contrary to these tainted karmas. The three pure karmas refer to the well-purified morality (Sila, ethical conduct), the karmas of body, speech, and mind contained in the upright view, and being free from the views and defilements of violating precepts. The three Muni karmas refer to all Anasrava karmas of body, speech, and mind of those in training and those beyond training, because only the sages (Munis) have this karma. There are also various pure karmas such as giving. What is giving karma? It refers to the giving karma that arises from causes, motivation, place, and essence. Specifically, the causes of giving karma refer to the roots of goodness of non-greed, non-hatred, and non-delusion. Motivation refers to the thought that arises simultaneously with these good roots. Place refers to the objects being given. Essence refers to the karmas of body, speech, and mind at the time of giving. How can giving be perfected? It is perfected by giving repeatedly, giving without partiality, and giving completely according to the other's wishes. According to this meaning, the sutras say, 'Becoming a great benefactor,' which shows the meaning of giving repeatedly, because he has cultivated it into a habit, so he can give repeatedly, everything.
沙門婆羅門等者。此顯無偏黨施義。無有差別一切施故。若食若飲等者。此顯隨其所欲圓滿施義如所意願一切資財皆施與故複次無所依施故。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。依此義故經作是說。解脫舍舒手施樂。遠離常祠祀舍具足。于正施時樂等分佈。如是諸句隨其次第。顯示無所依施等。無所依施者。謂不迴向有及資財而行惠施。田器者。謂貧苦田功德田。舒手者。廣行惠施手不潛縮故。常祠祀者。串習祠祀以成性故。舍具足者。慧為先故。于正施時樂等分佈者。于來求者以所施物等分佈故。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。是名施物圓滿。依此義故經作是說發起正勤所得。財物者此顯施物非。誑詐得誑詐得者謂不起正勤。而得財物于自住處他所寄物。謀詐得故運手臂力所得財物者。此顯施物非侵他得。侵他得者。非自運動手力而得。他所勤。苦種種方便獲得財物。侵陵取故離污垢物者。此顯施物非穢離垢。由所施物遠離污垢染污故。如法財者。此顯施物清凈。遠離刀毒酒等非凈施物。故如法所得者。此顯施物如法所引。遠離偽斗稱等邪命財故。
複次如經中說。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。謂受持凈戒相應無缺。故名成就尸羅。云何善能防護別解脫律儀。能善護持出離尸羅故。謂為求解脫別別防護所有律儀。故名別解脫律儀。由此律儀能速出離生死苦故。云何軌則所行皆悉圓滿。具凈尸罹難為毀責故。軌則圓滿者。諸威儀等。非聰慧人所呵責故。所行圓滿者。遠離五種諸比丘眾所不行處故。何等為五。謂唱令家。淫女家。酤酒家。王家。旃荼羅羯恥那家。云何見微細罪生大怖畏。勇猛恭敬所學尸羅故。于遮罪中勇猛恭敬。修學護持猶如性罪。是故名為見微細罪生大怖畏。云何于諸學處善能受學。圓滿受學所學尸羅故。謂具足圓滿受學學處。是故名為于諸學處善能受學。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。謂如佛所聽。往來等事必先覺察方正行故。云何身語具足圓滿。終不毀犯所毀犯故。謂不違損清凈尸羅。云何身語清凈現行。由無悔等漸次修行久至得定為依止故。謂依定力令犯戒垢極遠離故。云何身語極善現行。染污尋思所不雜故。謂染污尋思所不能雜。一向凈故。云何身語無罪現行。遠離邪愿修梵行故。謂不迴向有及資財修行梵行。
【現代漢語翻譯】 現代漢語譯本 尸羅（戒律）善於防護別解脫律儀（個人解脫的戒條）。行持的軌則都圓滿。見到微小的罪過，也生起大的怖畏。對於各種學處（戒條），能夠很好地學習。如何才能成就尸羅（戒律）呢？因為能夠受持和守護清凈的尸羅（戒律）。也就是受持與清凈戒律相應的、沒有缺漏的戒條，所以叫做成就尸羅（戒律）。 如何才能善於防護別解脫律儀（個人解脫的戒條）呢？因為能夠很好地護持出離的尸羅（戒律）。也就是爲了求解脫，分別防護所有的律儀（戒條），所以叫做別解脫律儀（個人解脫的戒條）。通過這些律儀（戒條），能夠迅速地出離生死之苦。 如何才能使行持的軌則都圓滿呢？因為具有清凈的尸羅（戒律），難以被毀壞和指責。軌則圓滿，指的是各種威儀等等，不會被有智慧的人所呵責。行持圓滿，指的是遠離五種比丘眾不應該去的地方。 哪五種地方呢？分別是：唱令家（娛樂場所），**家（此處原文缺失），酤酒家（酒館），王家（王宮），旃荼羅羯恥那家（屠宰場）。 如何才能見到微小的罪過，也生起大的怖畏呢？因為對於所學習的尸羅（戒律）勇猛恭敬。對於遮罪（禁止的行為）勇猛恭敬地修學和護持，如同對待性罪（本質上就是罪惡的行為）一樣。所以叫做見到微小的罪過，也生起大的怖畏。 如何才能對於各種學處（戒條），能夠很好地學習呢？因為圓滿地受學所學習的尸羅（戒律）。也就是具足圓滿地受持和學習學處（戒條），所以叫做對於各種學處（戒條），能夠很好地學習。 從這以後，依靠尸羅（戒律），解釋佛經中護身等等的意義。如何叫做防護身語呢？因為被正確的理解所攝持。也就是像佛所聽聞的那樣，往來等等事情，必定先覺察，然後才端正地行動。 如何才能使身語具足圓滿呢？因為最終不會毀犯所應該避免毀犯的。也就是不違背和損害清凈的尸羅（戒律）。 如何才能使身語清凈地顯現呢？因為通過沒有後悔等等的漸次修行，長久地達到禪定，並以此為依靠。也就是依靠禪定的力量，使犯戒的污垢極大地遠離。 如何才能使身語極其良好地顯現呢？因為沒有被染污的尋思（雜念）所混雜。也就是沒有被染污的尋思（雜念）所混雜，完全是清凈的。 如何才能使身語沒有罪過地顯現呢？因為遠離邪惡的願望，修習梵行（清凈的行為）。也就是不迴向于有（輪迴）和資財，而修行梵行（清凈的行為）。
【English Translation】 English version Śīla (morality) is good at protecting the Prātimokṣa vows (vows for individual liberation). The rules of conduct are all complete. Seeing even the slightest offense, one generates great fear. One is able to learn well all the training precepts (śikṣāpada). How does one accomplish śīla (morality)? Because one is able to receive and protect pure śīla (morality). That is, upholding precepts that are in accordance with pure morality, without any deficiencies, is called accomplishing śīla (morality). How is one able to protect the Prātimokṣa vows (vows for individual liberation) well? Because one is able to protect the śīla (morality) of liberation well. That is, in order to seek liberation, one individually protects all the vows (prātimokṣa), hence it is called Prātimokṣa vows (vows for individual liberation). Through these vows, one can quickly escape the suffering of birth and death. How can the rules of conduct be completely fulfilled? Because one possesses pure śīla (morality), which is difficult to be destroyed and blamed. Complete rules of conduct refer to various forms of deportment, etc., which are not criticized by intelligent people. Complete conduct refers to staying away from the five places that monks should not go to. What are the five places? They are: singing and dancing houses (entertainment venues), ** house (missing in the original text), taverns (places selling alcohol), royal palaces (places of kings), and Caṇḍāla executioner's houses (slaughterhouses). How can one generate great fear even when seeing the slightest offense? Because one is courageous and respectful towards the śīla (morality) that one has learned. One is courageous and respectful towards the prohibited offenses, cultivating and protecting them as if they were fundamental offenses (inherently evil actions). Therefore, it is called generating great fear even when seeing the slightest offense. How can one learn well all the training precepts (śikṣāpada)? Because one completely learns the śīla (morality) that one has learned. That is, one fully and completely upholds and learns the training precepts (śikṣāpada), hence it is called being able to learn well all the training precepts (śikṣāpada). From now on, relying on śīla (morality), explain the meaning of protecting the body, etc., in the Buddhist scriptures. What is called protecting the body and speech? Because it is upheld by correct understanding. That is, as one has heard from the Buddha, in matters such as coming and going, one must first be aware and then act correctly. How can the body and speech be fully complete? Because one will ultimately not violate what should be avoided. That is, not violating or harming pure śīla (morality). How can the body and speech manifest purely? Because through gradual cultivation without regret, one eventually attains samādhi (concentration) and relies on it. That is, relying on the power of samādhi (concentration) to greatly distance oneself from the defilements of breaking the precepts. How can the body and speech manifest extremely well? Because it is not mixed with defiled thoughts. That is, it is not mixed with defiled thoughts, and is completely pure. How can the body and speech manifest without offense? Because one abandons evil desires and cultivates brahmacarya (pure conduct). That is, one does not dedicate the merit to existence (saṃsāra) and wealth, but cultivates brahmacarya (pure conduct).
為諸聖賢所稱讚故。云何身語無害現行。不輕陵他易共住故。謂不由自高陵蔑於人。難共住等為損害故。云何身語隨順現行。由能隨順涅槃得故。謂能隨順得涅槃得能引聖道故。云何身語隨隱顯現行。隱善顯惡故。謂隱自功德顯自過失。云何身語親善現行。同梵行者攝受尸羅故謂同梵行攝受尸羅應歸趣故。云何身語應儀現行。于尊尊位離憍慢故。謂于尊長及等尊長所。摧伏憍慢如應供事故。云何身語敬順現行。于尊教誨敬順受故。謂于尊語言敬順而受。離自見取故。云何身語無熱現行。遠離苦行熱惱下劣欲解故。謂離外道下劣欲解行諸苦行。不自燒然故。云何身語不惱現行。棄捨財業無悔惱故。謂由棄捨財業無有追悔。彼於後時無熱惱故。云何身語無悔現行。雖得少分不以為喜。無悔恨故。謂修善品雖獲少分不生喜足。離諸悔恨盡其所能而修習故。如世尊說。如是有情皆由自業。業所乖諍。從業所生。依業出離。業能分判一切有情高下勝劣。云何有情皆由自業。由自造業而受異熟故。謂諸有情由其自業故名自業。自者不與他共。受自業異熟故名自業。云何業所乖諍于受自業所得異熟時。善不善業互違諍故。謂諸有情由業乖諍故。名業所乖諍。隨善惡業力自所受異熟愛不愛別故。問是諸有情受自作業愛不愛異熟時。初從
{ "translations": [ "現代漢語譯本：", "因為受到所有聖賢的稱讚。什麼是身語無害的顯現行為？不輕視、欺凌他人，容易相處共住的緣故。這是指不因為自己高傲而輕視、蔑視他人，難以相處等行為會造成損害的緣故。什麼是身語隨順的顯現行為？因為能夠隨順涅槃而獲得。這是指能夠隨順獲得涅槃，能夠引導聖道的緣故。什麼是身語隨隱隨顯的顯現行為？隱藏善行，顯露惡行的緣故。這是指隱藏自己的功德，顯露自己的過失。什麼是身語親善的顯現行為？與同梵行者共同守護戒律的緣故。這是指與同梵行者共同守護戒律，應當歸向的緣故。什麼是身語應儀的顯現行為？對於尊長，在尊位上遠離憍慢的緣故。這是指對於尊長以及同等尊長，摧伏憍慢，如理如法地供養侍奉的緣故。什麼是身語敬順的顯現行為？對於尊長的教誨，恭敬順從地接受的緣故。這是指對於尊長的語言，恭敬順從地接受，遠離自己的偏見和執取的緣故。什麼是身語無熱的顯現行為？遠離苦行帶來的熱惱和下劣的慾望的緣故。這是指遠離外道下劣的慾望，以及實行的各種苦行，不自我焚燒的緣故。什麼是身語不惱的顯現行為？放棄財物和事業，沒有後悔煩惱的緣故。這是指因為放棄財物和事業，沒有追悔，所以在以後沒有熱惱的緣故。什麼是身語無悔的顯現行為？即使獲得少許，也不因此而歡喜，沒有後悔遺憾的緣故。這是指修習善法，即使獲得少許也不生喜足，遠離各種後悔遺憾，盡其所能地修習的緣故。正如世尊所說：『像這樣的有情眾生，都是由於自己的業力，被業力所乖離爭鬥，從業力所生，依靠業力而解脫，業力能夠區分一切有情的高下勝劣。』什麼是有情眾生都是由於自己的業力？由於自己造作的業力而承受不同的果報的緣故。這是指諸有情眾生由於自己的業力，所以名為自業。自者，不與他人共有，承受自己業力的果報，所以名為自業。什麼是被業力所乖離爭鬥？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。這是指諸有情眾生由於業力乖離爭鬥，所以名為業力所乖離爭鬥。隨著善惡業力的不同，自己所承受的果報有可愛和不可愛之別。問：這些有情眾生在承受自己所作業的可愛和不可愛果報時，最初從", "" ], "english_translations": [ "English version:", "Because it is praised by all the sages and virtuous. What is the manifestation of harmlessness in body and speech? It is because of not belittling or bullying others, and being easy to live with. This refers to not looking down on or despising others because of one's own arrogance, as being difficult to get along with causes harm. What is the manifestation of conforming body and speech? It is because of being able to conform to Nirvana and attain it. This refers to being able to conform to attaining Nirvana, which can lead to the holy path. What is the manifestation of body and speech that is sometimes hidden and sometimes revealed? It is because of hiding good deeds and revealing bad deeds. This refers to hiding one's own merits and revealing one's own faults. What is the manifestation of friendly body and speech? It is because of fellow practitioners jointly upholding the precepts. This refers to fellow practitioners jointly upholding the precepts, which should be the direction to go. What is the manifestation of proper body and speech? It is because of being free from arrogance towards superiors in their positions of honor. This refers to subduing arrogance towards superiors and those of equal rank, and serving them with proper offerings. What is the manifestation of respectful and obedient body and speech? It is because of respectfully and obediently receiving the teachings of superiors. This refers to respectfully and obediently receiving the words of superiors, and being free from one's own prejudices and attachments. What is the manifestation of body and speech without heat? It is because of being far from the heat and inferior desires brought about by ascetic practices. This refers to being far from the inferior desires of external paths and the various ascetic practices they perform, and not burning oneself. What is the manifestation of body and speech that does not cause distress? It is because of abandoning wealth and possessions without regret or distress. This refers to abandoning wealth and possessions without regret, so there is no heat or distress later on. What is the manifestation of body and speech without remorse? It is because even if one obtains only a little, one is not pleased by it, and there is no regret or remorse. This refers to cultivating virtuous qualities, and even if one obtains only a little, one does not become complacent, but remains free from all regret and remorse, and cultivates to the best of one's ability. As the World Honored One said: 'All sentient beings are due to their own karma, are separated and contend by karma, are born from karma, and are liberated by relying on karma. Karma can distinguish the high, low, superior, and inferior of all sentient beings.' How are all sentient beings due to their own karma? It is because of experiencing different retributions due to their own created karma. This refers to sentient beings being called 'their own karma' because of their own karma. 'Own' means not shared with others, and experiencing the retribution of one's own karma is called 'their own karma.' What is being separated and contending by karma? It is because good and unwholesome karma contradict and contend with each other when experiencing the retribution of one's own karma. This refers to sentient beings being called 'separated and contending by karma' because of the separation and contention of karma. Depending on the power of good and bad karma, the retributions one experiences are either desirable or undesirable. Question: When these sentient beings experience the desirable and undesirable retributions of their own actions, from the very beginning," "" ] }
何生。為無因耶。為因世性自在等耶。答從業所生。云何從業所生。是諸有情遠離無因惡因。唯從業所生故。謂諸有情遠離無因惡因。唯由業等因緣所生。如是已說依業流轉。為明歸滅亦依諸業。是故經言。依業出離。云何依業出離。依對治業解業縛故。謂依無漏業能斷有漏業故。唯依業而得出離。云何有情高下。謂由業故。于善惡趣得自體差別。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。如是經意非一切種皆不可思議。云何業異熟不可思議。云何可思議。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。由善惡業往善惡趣。感得可愛不可愛異熟。世間智者能思議故。由此能引發正見等功德故。即由此業感諸有情自身異熟等種種差別不可思議。謂內身等異熟有形色等。無量差別難可思議。除一切智不能思議。強思議者發狂等過故。
複次即善不善業處差別。事差別。因差別。異熟差別品類差別等。皆不可思議。由即此業處差別等。無量無邊難可思議故處者。謂住如是處造如是業。或於城邑或於村落如是等。事者。謂所依事。或有情數或非有情數。因者。謂善不善根如其所應。異熟者。謂異熟內身。品類者。謂種種差別無量品類。又有種種外事差
【現代漢語翻譯】 現代漢語譯本 問：是什麼產生（有情）？是無因而生嗎？還是因為世性（Śvetaprakṛti，一種哲學概念）或自在天（Īśvara，印度教中的主神）等原因？ 答：從業（karma）所生。 問：如何從業所生？ 答：因為所有有情都遠離無因和惡因，僅僅從業所生。也就是說，所有有情都遠離無因和惡因，僅僅由業等因緣所生。如是已經說明了依業流轉，爲了闡明歸於寂滅也依賴於諸業，所以經中說：『依業出離』。 問：如何依業出離？ 答：依靠對治業（pratipakṣa-karma）解脫業的束縛。也就是說，依靠無漏業（anāsrava-karma）能夠斷除有漏業（sāsrava-karma），所以唯有依靠業才能得到出離。 問：為什麼有情有高下之分？ 答：因為由業的緣故，在善惡趣（sugati-durgati）中得到自體（ātman）的差別。 問：為什麼有勝劣之分？ 答：因為有情成就功德和過失的差別。正如世尊所說：『有情業異熟（karma-vipāka）不可思議』。雖然經文是這個意思，但並非一切種類都不可思議。 問：什麼業異熟不可思議？什麼業異熟可以思議？ 答：諸善業在人天趣（manuṣya-deva-gati）得到可愛的異熟，這是可以思議的。諸不善業墮入三惡趣（tri-durgati）得到不可愛的異熟，這是可以思議的。由於善惡業往善惡趣，感得可愛和不可愛的異熟，世間的智者能夠思議的緣故。由此能夠引發正見（samyag-dṛṣṭi）等功德的緣故。即由此業感受諸有情自身異熟等種種差別不可思議。所謂內身等異熟有形色等無量差別難以思議，除了佛陀（Buddha）的一切智（sarvajñāna）之外，不能思議。如果勉強思議，就會有發狂等過失。 再次，善不善業的處差別、事差別、因差別、異熟差別、品類差別等，都不可思議。由於即此業的處差別等無量無邊難以思議。處，是指住在這樣的地方造這樣的業，或者在城邑或者在村落等等。事，是指所依賴的事物，或者是有情數，或者是非有情數。因，是指善不善根，如其所應。異熟，是指異熟的內身。品類，是指種種差別無量的品類。又有種種外事差別。
【English Translation】 English version Question: What is the origin of beings? Is it without a cause? Or is it due to causes such as Śvetaprakṛti (primordial nature) or Īśvara (the supreme god)? Answer: It arises from karma. Question: How does it arise from karma? Answer: Because all sentient beings are far from causelessness and evil causes, they arise solely from karma. That is to say, all sentient beings are far from causelessness and evil causes, and arise solely from causes and conditions such as karma. It has already been explained that the cycle of existence depends on karma. To clarify that returning to quiescence also depends on karma, therefore the sutra says: 'Liberation depends on karma'. Question: How does liberation depend on karma? Answer: By relying on the antidote karma (pratipakṣa-karma) to untie the bonds of karma. That is, by relying on non-outflow karma (anāsrava-karma), one can cut off outflow karma (sāsrava-karma). Therefore, liberation can only be attained by relying on karma. Question: Why are there high and low distinctions among sentient beings? Answer: Because due to karma, they attain different self-natures (ātman) in the good and bad realms (sugati-durgati). Question: Why are there superior and inferior distinctions? Answer: Because sentient beings achieve different merits and faults. Just as the World Honored One said: 'The karmic maturation (karma-vipāka) of sentient beings is inconceivable.' Although this is the meaning of the sutra, not all types are inconceivable. Question: What karmic maturation is inconceivable? What karmic maturation is conceivable? Answer: Good karmas in the human and heavenly realms (manuṣya-deva-gati) result in pleasant maturation, which is conceivable. Bad karmas lead to falling into the three evil realms (tri-durgati) and result in unpleasant maturation, which is conceivable. Because good and bad karmas lead to good and bad realms, resulting in pleasant and unpleasant maturation, which worldly wise people can conceive. Because this can give rise to merits such as right view (samyag-dṛṣṭi). That is, due to this karma, sentient beings experience various inconceivable differences in their own maturation, etc. The maturation of the inner body, etc., has countless differences in form and color, which are difficult to conceive. Except for the all-knowing wisdom (sarvajñāna) of the Buddha (Buddha), it cannot be conceived. If one tries to conceive it forcibly, there will be faults such as madness. Furthermore, the differences in the place, object, cause, maturation, and categories of good and bad karma are all inconceivable. Because the differences in the place, etc., of this karma are countless and difficult to conceive. Place refers to residing in such a place and creating such karma, either in a city or in a village, and so on. Object refers to the things relied upon, either sentient beings or non-sentient beings. Cause refers to good and bad roots, as appropriate. Maturation refers to the inner body of maturation. Categories refer to various differences and countless categories. There are also various differences in external matters.
別。能感業用不可思議。由何等業感棘刺等鋒铓铦利。如是等類。墮在世間。不思議攝。思議世間佛所制故。又末尼珠藥草咒術相應業用不可思議。末尼相應業者。謂月愛珠等能出水等業用難思。藥相應業者。謂執持此藥藏隱形等。咒相應業者。謂誦此咒便不燒等。術相應業者。謂由彼彼術故治熱病等。又諸觀行者威德業用不可思議。云何彼心威德力故。能動大地升虛空等。又諸菩薩自在業用不可思議。所謂命自在故。心自在故。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。謂諸菩薩。由命自在力持諸壽行。隨所欲樂爾所時住。由心自在力隨其所樂。於三摩地入出自在。由勝解自在力轉大地等為水火等。勝解自在。由愿自在力隨其所樂。能引無數自利利他圓滿大愿。由神通自在力為欲攝化無量有情。顯示種種神通變現。由智自在力于諸法義訓釋言詞。無滯辯說圓滿究竟。由法自在力以無量種名句文身。建立素怛纜等無上教法隨其所應。乃至一切有情於一時間能令彼心皆大歡喜。又一切佛所作諸佛應所作事。業用不可思議。云何如來到于究竟無功用處。證得清凈一味法界。諸佛世尊之所應作。利益安樂諸有情事。隨時如應皆
【現代漢語翻譯】 現代漢語譯本： 此外，業力所產生的不可思議的作用，例如，是什麼樣的業力導致了荊棘、尖刺等鋒利之物出現在世間，這些都屬於不可思議的範疇。因為可思議的世間是佛所制定的規則所能解釋的。還有，摩尼寶珠（Mani，如意寶珠）、藥草、咒語等相應的業力作用也是不可思議的。摩尼寶珠相應的業力，比如月愛珠等能夠產生水等，這些作用難以思議。藥草相應的業力，比如執持某種藥草就能隱形等。咒語相應的業力，比如誦持某種咒語就不會被火燒等。法術相應的業力，比如通過某種法術來治療熱病等。 此外，那些觀行者的威德業力也是不可思議的。為什麼他們的心力能夠撼動大地、升入虛空等？還有，諸位菩薩的自在業力也是不可思議的。所謂的命自在，心自在，財自在，業自在，生自在，勝解自在，愿自在，神通自在，智自在，法自在。諸大菩薩因為擁有這些自在之力，所以他們所作的業用也是不可思議的。比如，諸位菩薩通過命自在的力量，能夠保持壽命的長短，隨心所欲地住世。通過心自在的力量，能夠隨心所欲地進入和出離三摩地（Samadhi，禪定）。通過勝解自在的力量，能夠將大地等轉變為水火等。勝解自在。通過愿自在的力量，能夠隨心所欲地引導無數自利利他的圓滿大愿。通過神通自在的力量，爲了攝受和教化無量的有情眾生，能夠顯現種種神通變化。通過智自在的力量，對於諸法的意義、訓釋和言辭，能夠毫無滯礙地辯說，圓滿究竟。通過法自在的力量，能夠以無量種名句文身，建立素怛纜（Sutras，經）等無上教法，隨其所應，乃至一切有情在同一時間都能讓他們內心充滿歡喜。此外，一切佛所作的、佛應該做的事情，其業用也是不可思議的。為什麼如來（Tathagata，佛的稱號）到達究竟無功用的境界，證得清凈一味的法界（Dharmadhatu，法界）之後，諸佛世尊所應該做的利益安樂一切有情的事情，仍然能夠隨時如應地發生呢？
【English Translation】 English version: Furthermore, the inconceivable effects of karma, such as what kind of karma causes thorns, sharp points, and other sharp objects to appear in the world, all fall into the category of the inconceivable. This is because the conceivable world is governed by rules established by the Buddhas. Also, the corresponding karmic effects of Mani jewels (Mani, wish-fulfilling jewels), medicinal herbs, mantras, and so on are also inconceivable. The karmic effect corresponding to Mani jewels, such as the Moon-Loving Pearl being able to produce water, is difficult to fathom. The karmic effect corresponding to medicinal herbs, such as holding a certain herb and becoming invisible, and the karmic effect corresponding to mantras, such as reciting a certain mantra and not being burned by fire, and the karmic effect corresponding to magic, such as treating fever through certain magical arts. Furthermore, the majestic and virtuous karmic effects of those who practice contemplation are also inconceivable. Why is it that their mental power can shake the earth, ascend into the sky, and so on? Also, the self-mastery karmic effects of the Bodhisattvas are also inconceivable. These include self-mastery over life, self-mastery over mind, self-mastery over wealth, self-mastery over karma, self-mastery over birth, self-mastery over understanding, self-mastery over vows, self-mastery over supernatural powers, self-mastery over wisdom, and self-mastery over Dharma. Because the great Bodhisattvas possess these powers of self-mastery, the karmic effects they produce are also inconceivable. For example, the Bodhisattvas, through the power of self-mastery over life, can maintain the duration of their lives and remain in the world as they wish. Through the power of self-mastery over mind, they can freely enter and exit Samadhi (Samadhi, meditative concentration). Through the power of self-mastery over understanding, they can transform the earth into water, fire, and so on. Self-mastery over understanding. Through the power of self-mastery over vows, they can freely guide countless great vows that perfectly benefit themselves and others. Through the power of self-mastery over supernatural powers, in order to gather and transform countless sentient beings, they can display various supernatural transformations. Through the power of self-mastery over wisdom, they can explain the meaning, interpretation, and words of all dharmas without hindrance, perfectly and completely. Through the power of self-mastery over Dharma, they can establish unsurpassed teachings such as Sutras (Sutras, scriptures) with countless kinds of names, phrases, and literary forms, as appropriate, so that even all sentient beings at the same time can fill their hearts with joy. Furthermore, all the things that all Buddhas do, and the things that Buddhas should do, their karmic effects are also inconceivable. Why is it that after the Tathagata (Tathagata, title of a Buddha) reaches the ultimate state of non-effort and attains the pure, single-flavored Dharmadhatu (Dharmadhatu, the realm of Dharma), the things that the Buddhas should do to benefit and bring happiness to all sentient beings can still happen at any time as appropriate?
能成立。如是諸佛及佛境界不可思議。
複次如是集諦總有四種行相。所謂因相集相生相緣相。因相云何。謂能引發後有習氣因。是名因相。由業煩惱是能引發後有習氣因故。集相云何。謂彼彼有情所集習氣。于彼彼有情類為等起因。是名集相。由諸有情所集習氣。於人天等有情類中。能為相似形貌種類。平等起因故。生相云何。謂各別內身無量品類差別生因。是名生相。是諸有情各別內身。相續決定趣生地等。所有一切品類差別。乃至有頂生因故。緣相云何。謂諸有情別別得舍因。是名緣相。能令有情得未曾得。自體舍已。曾得自體故。如是名為集諦體相。
云何滅諦。謂由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。
相者。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。
甚深者。謂彼諸行究竟寂滅。如是寂滅望彼諸行。不可說異不異亦異亦不異非異非不異。所以者何。若彼諸行究竟寂滅。如是寂滅與彼諸行可說異者。應與諸行不相
【現代漢語翻譯】 現代漢語譯本： 能成立。像這樣，諸佛以及佛的境界是不可思議的。
其次，集諦總共有四種行相，分別是因相、集相、生相和緣相。什麼是因相？指的是能夠引發後有習氣的因，這叫做因相。因為業和煩惱是能夠引發後有習氣的因。什麼是集相？指的是各個有情所積集的習氣，對於各個有情種類來說，是共同生起的原因，這叫做集相。因為各種有情所積集的習氣，在人、天等有情種類中，能夠成為相似形貌和種類的平等生起原因。什麼是生相？指的是各個有情內在身體中，無量品類的差別生起的原因，這叫做生相。這些有情各自的內在身體，相續不斷地決定趣向于生，等等，所有一切品類的差別，乃至有頂天的生起原因。什麼是緣相？指的是各種有情各自得到和捨棄的原因，這叫做緣相。能夠讓有情得到未曾得到的自體，捨棄已經得到的自體。像這樣就叫做集諦的體相。
什麼是滅諦？通過相、甚深、世俗、勝義、不圓滿、圓滿、無莊嚴、有莊嚴、有餘、無餘、最勝、差別這十二個方面來分別說明滅諦。
相，指的是真如（Tathata，事物的真實如是的狀態）、聖道（Aryamarga，達到解脫的道路）以及煩惱不生。無論是滅的所依、能滅的因素，還是滅的性質，都是滅諦的相。正如世尊所說：『眼、耳、鼻、舌、身、意，在此處名色究竟滅無餘。』又說：『所以你們現在應當觀察這個地方。』所謂這個地方，就是眼究竟滅，遠離色想；乃至意究竟滅，遠離法想。』由此道理顯示，在所緣的真如境界上，有漏法滅，是滅諦的相。
甚深，指的是那些諸行（Samskara，一切有為法）究竟寂滅。這樣的寂滅，相對於那些諸行來說，不能說是異，也不能說是不異，也不能說是亦異亦不異，也不能說是非異非不異。為什麼呢？如果那些諸行究竟寂滅，這樣的寂滅與那些諸行可以被說是異的話，那麼它應該與諸行不相
【English Translation】 English version: It can be established. Thus, the Buddhas and the realms of the Buddhas are inconceivable.
Furthermore, the Samudaya Satya (Truth of the Origin of Suffering) has four aspects in total, namely Hetu-lakshana (aspect of cause), Samudaya-lakshana (aspect of accumulation), Prabhava-lakshana (aspect of arising), and Pratyaya-lakshana (aspect of condition). What is Hetu-lakshana? It refers to the cause that can induce the habit-energy of future existence. This is called Hetu-lakshana, because karma and afflictions are the causes that can induce the habit-energy of future existence. What is Samudaya-lakshana? It refers to the habit-energy accumulated by various sentient beings, which serves as the common cause of arising for various kinds of sentient beings. This is called Samudaya-lakshana, because the habit-energy accumulated by sentient beings can serve as the equal cause of arising for similar appearances and species among sentient beings such as humans and devas. What is Prabhava-lakshana? It refers to the cause of the arising of countless categories of differences within the individual inner body of each sentient being. This is called Prabhava-lakshana, because it is the cause of the arising of all categories of differences within the individual inner body of each sentient being, which continuously and decisively tends towards birth, and so on, even up to the Realm of Neither Perception nor Non-Perception. What is Pratyaya-lakshana? It refers to the cause of the individual attainment and abandonment of various sentient beings. This is called Pratyaya-lakshana, because it enables sentient beings to attain what they have never attained before and to abandon what they have already attained. This is what is called the nature of the Samudaya Satya.
What is Nirodha Satya (Truth of Cessation)? The Nirodha Satya is distinguished by twelve aspects: aspect (lakshana), profundity (gambhirya), conventional truth (samvriti-satya), ultimate truth (paramartha-satya), incompleteness (apurnatva), completeness (purnatva), absence of adornment (niralamkara), presence of adornment (salamkara), remainder (savashesha), no remainder (niravashesha), supreme (agrani), and distinction (vishesha).
Lakshana (aspect) refers to the non-arising of Tathata (suchness), Aryamarga (noble path), and afflictions. Whether it is the basis of cessation, the factor that can cause cessation, or the nature of cessation, it is the aspect 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.' It is also said: 'Therefore, you should now observe this place.' This place is where the eye is completely extinguished, being apart from the perception of form; and so on, until the mind is completely extinguished, being apart from the perception of dharma. This principle shows that the extinction of contaminated dharmas in the realm of the object of cognition, which is Tathata, is the aspect of Nirodha Satya.
Gambhirya (profundity) refers to the ultimate quiescence of those Samskaras (conditioned phenomena). Regarding such quiescence in relation to those Samskaras, it cannot be said to be different, nor can it be said to be not different, nor can it be said to be both different and not different, nor can it be said to be neither different nor not different. Why? If those Samskaras are ultimately quiescent, and such quiescence can be said to be different from those Samskaras, then it should not be related to the Samskaras.
系屬條然異體。若不異者應是染相。由此道理非俱非不俱。何以故。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。若謂有異無異亦有異亦無異非有異非無異者。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。若於如是絕諸戲論寂滅涅槃。不正思議是名戲論。于應異思議乃異思議故。云何應異思議。謂正妙離等種種思議。
世俗者。謂以世間道摧伏種子所得滅。是故世尊別名說為彼分涅槃。
勝義者。謂以聖慧永拔種子所得滅。
不圓滿者。謂諸有學或預流果攝。或一來果攝。或不還果攝等所有滅。
圓滿者。謂諸無學阿羅漢果攝等所有滅。無莊嚴者。謂慧解脫阿羅漢所有滅。無三明等最勝功德所莊嚴故。
有莊嚴者。謂俱分解脫三明六通阿羅漢等所有滅。有無量種種量勝功德所莊嚴故。
有餘者。謂有餘事滅。
無餘者。謂無餘事滅。
最勝者。謂佛菩薩無住涅槃攝所有滅。以常安住一切有情利樂事故。
差別者。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。謂無餘永斷是標句。余是釋句。是故說言。由余句故。由后別句釋此總故。纏及隨
眠皆悉永斷故。名無餘永斷。何故名永出。永出諸纏故。此依斷諸纏說。謂已生者皆遠離故。何故名永吐。永吐隨眠故。此依斷隨眠說。謂除根本永不生故。如是諸滅由見修道對治別故。建立二種。盡及離欲故。次問言。何故名盡。見道對治得離系故。煩惱聚中余少分故。亦名為盡。何故名離欲。修道對治得離系故。由彼修道離諸地欲漸次所顯。故名離欲。由有如是俱離系故。當來苦滅故。次問言。何故名滅。當來彼果苦不生故。能成未來苦不生法。故名為滅。又于現法憂惱寂靜故。次問言。何故名寂靜。于現法中彼果心苦永不行故。何故名沒。余所有事永滅沒故。宿業煩惱所感諸蘊自然滅盡。故名為沒。由如是等別句釋前無餘永滅總句。何故此滅複名無為。離三相故。生滅住異三有為相究竟相違。故名無為。何故此滅複名難見。超過肉眼天眼境故。唯聖慧眼所行境界。故名難見。何故此滅複名不轉。永離諸趣差別轉故。離地獄等往來流轉恒常安住。故名不轉。何故此滅名不卑屈。離三愛故。永離欲色無色三愛。于諸有中無所卑屈。故名不卑屈。何故此滅複名甘露。離蘊魔故。永離一切死所依蘊。故名甘露。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。解脫喜樂所依止故名舍宅。何
【現代漢語翻譯】 現代漢語譯本 因為眠（隨眠，煩惱的潛在形式）都被永遠斷除了，所以稱為『無餘永斷』。為什麼稱為『永出』？因為永遠脫離了諸纏（煩惱的束縛）。這是依據斷除諸纏來說的，意思是已經生起的（煩惱）都被遠離了。為什麼稱為『永吐』？因為永遠吐出了隨眠。這是依據斷除隨眠來說的，意思是除了根本（煩惱）之外，永遠不再生起。像這樣，各種滅（涅槃）由於見道和修道對治的不同，所以建立了兩種：盡和離欲。 接著問：為什麼稱為『盡』？因為見道對治得到了離系（解脫束縛）。在煩惱的聚合中，只剩下少許部分，所以也稱為『盡』。為什麼稱為『離欲』？因為修道對治得到了離系。由於修道逐漸地脫離了諸地的慾望而顯現出來，所以稱為『離欲』。由於有這樣的俱離系，所以未來的苦滅。 接著問：為什麼稱為『滅』？因為未來的彼果苦不再生起。能夠成就未來苦不生起的法，所以稱為『滅』。又因為在現法中憂惱寂靜。接著問：為什麼稱為『寂靜』？因為在現法中，彼果心苦永遠不再執行。為什麼稱為『沒』？因為其餘所有的事情都永遠滅沒了。宿業煩惱所感召的諸蘊（五蘊，構成個體存在的要素）自然滅盡，所以稱為『沒』。像這樣，用各種不同的語句來解釋前面的『無餘永滅』總句。 為什麼此滅又稱為『無為』？因為離開了三相（生、住、異）。生、滅、住、異這三種有為相（有生滅變化的現象）與究竟的涅槃完全相反，所以稱為『無為』。為什麼此滅又稱為『難見』？因為超過了肉眼和天眼的境界。唯有聖慧眼所能行走的境界，所以稱為『難見』。為什麼此滅又稱為『不轉』？因為永遠離開了諸趣（六道輪迴）的差別流轉。離開了地獄等往來流轉，恒常安住，所以稱為『不轉』。 為什麼此滅稱為『不卑屈』？因為離開了三愛（欲愛、色愛、無色愛）。永遠離開了欲界、色界、無色界的三種愛，在諸有（存在）中沒有卑屈，所以稱為『不卑屈』。為什麼此滅又稱為『甘露』？因為離開了蘊魔（五蘊的魔力）。永遠離開了所有以死亡為依據的蘊，所以稱為『甘露』。為什麼此滅又稱為『無漏』？因為永遠離開了所有煩惱魔。為什麼此滅又稱為『舍宅』？因為是無罪喜樂所依靠的事物。是解脫喜樂所依靠的處所，所以稱為『舍宅』。
【English Translation】 English version Because all miana (眠, latent forms of afflictions) are completely and permanently severed, it is called 'no remainder, permanent severance'. Why is it called 'permanent exit'? Because it permanently exits all chan (纏, fetters of afflictions). This is based on the explanation of severing all chan, meaning that those (afflictions) that have already arisen are all distanced. Why is it called 'permanent expulsion'? Because it permanently expels suimian (隨眠, latent afflictions). This is based on the explanation of severing suimian, meaning that apart from the root (afflictions), they will never arise again. Thus, these various mie (滅, cessation/Nirvana) are established as two types: jin (盡, exhaustion) and liyu (離欲, detachment from desire), due to the differences in the antidotes of the path of seeing and the path of cultivation. Then it is asked: Why is it called 'jin'? Because the antidote of the path of seeing attains lixi (離系, liberation from bondage). In the aggregation of afflictions, only a small portion remains, so it is also called 'jin'. Why is it called 'liyu'? Because the antidote of the path of cultivation attains lixi. Because the path of cultivation gradually detaches from the desires of the various realms and manifests, it is called 'liyu'. Because there is such a mutual lixi, future suffering ceases. Then it is asked: Why is it called 'mie'? Because the suffering of the future result does not arise again. It is able to accomplish the Dharma of future suffering not arising, so it is called 'mie'. Also, because in the present Dharma, worry and distress are tranquil. Then it is asked: Why is it called 'tranquility'? Because in the present Dharma, the suffering of the result of the mind never operates again. Why is it called 'mo (沒, submergence)'? Because all other matters are permanently extinguished and submerged. The yun (蘊, aggregates/skandhas, the elements constituting individual existence) summoned by past karma and afflictions naturally extinguish, so it is called 'mo'. Thus, various different sentences are used to explain the preceding general sentence of 'no remainder, permanent extinction'. Why is this mie also called 'wuwei (無為, unconditioned)'? Because it is apart from the three characteristics (arising, abiding, changing). The three characteristics of arising, extinction, abiding, and changing, which are conditioned phenomena, are completely opposite to ultimate Nirvana, so it is called 'wuwei'. Why is this mie also called 'difficult to see'? Because it exceeds the realm of the physical eye and the heavenly eye. It is only the realm traversed by the eye of sacred wisdom, so it is called 'difficult to see'. Why is this mie also called 'non-turning'? Because it is forever apart from the differentiated turning of the various qu (趣, realms of existence/six paths of reincarnation). It is apart from the coming and going and flowing of hells, etc., and constantly abides, so it is called 'non-turning'. Why is this mie called 'not humble or submissive'? Because it is apart from the three loves (desire-love, form-love, formless-love). It is forever apart from the three loves of the desire realm, the form realm, and the formless realm, and there is no humbleness or submissiveness in the various existences, so it is called 'not humble or submissive'. Why is this mie also called 'ganlu (甘露, nectar/ambrosia)'? Because it is apart from the yunmo (蘊魔, the demon of the aggregates). It is forever apart from all yun on which death relies, so it is called 'ganlu'. Why is this mie also called 'wulou (無漏, without outflows)'? Because it is forever apart from all affliction-demons. Why is this mie also called 'dwelling'? Because it is the thing on which faultless joy and happiness rely. It is the place on which the joy and happiness of liberation rely, so it is called 'dwelling'.
故此滅複名洲渚。三界隔絕故。于生死大海挺出高原。故譬洲渚。何故此滅複名弘濟。能遮一切大苦災橫故。證得此滅生老病等諸苦災橫永遠離故。何故此滅複名歸依。無有虛妄意樂方便所依處故。由於彼滅所發意樂及正方便無虛妄性所依處故。所依止義是歸依義。何故此滅名勝歸趣。能為歸趣一切最勝聖性所依處。故由此寂滅能為歸趣最勝聖性所依止處。是阿羅漢證得方便所緣境故。何故此滅複名不死。永離生故。諸無生者必不死故。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。一切愁等熾然永息極清涼故。名無熾然。何故此滅複名安隱。離怖畏住所依處故。無老病死等一切怖畏。聖住所依故名安隱。何故此滅複名清涼。諸利益事所依處故。一切清涼善法所依。故名清涼。何故此滅複名樂事。第一義樂事故。出世間樂所依事故名樂事。何故此滅名趣吉祥。為證得彼易修方便所依處故。為證涅槃易修方便所緣境故。何故此滅複名無病。永離一切障礙病故。離煩惱等諸障礙病故名無病。何故此滅複名不動。永離一切散動故。離諸境界戲論散動故名不動。何故此滅複名涅槃無相。寂滅大安樂住所依處故。永離一切色等諸想。究竟寂滅大安樂住所緣境
【現代漢語翻譯】 現代漢語譯本 因此，這個寂滅又名為『洲渚』(island)。因為三界隔絕，于生死大海中挺出高原，所以譬喻為洲渚。為什麼這個寂滅又名為『弘濟』(vast deliverance)？因為它能遮止一切大苦災橫。證得這個寂滅，就能永遠遠離生老病等諸苦災橫。為什麼這個寂滅又名為『歸依』(refuge)？因為它沒有虛妄的意樂和方便所依之處。由於彼滅所發起的意樂及正方便，沒有虛妄性的所依之處。所依止的意義就是歸依的意義。為什麼這個寂滅名為『勝歸趣』(superior refuge)? 因為它能作為一切最勝聖性的歸趣所依之處。由此寂滅能作為歸趣最勝聖性的所依止處，是阿羅漢證得方便的所緣境。為什麼這個寂滅又名為『不死』(immortality)？因為它永遠離開了生。凡是沒有生者，必定不會死。為什麼這個寂滅名為『無熱惱』(absence of torment)？因為它永遠離開了所有煩惱的熱惱。永遠離開了所有求不得苦的大熱惱。為什麼這個寂滅名為『無熾然』(absence of burning)? 因為它永遠離開了所有愁嘆憂苦的惱亂。一切愁等熾然永遠止息，極其清涼，所以名為無熾然。為什麼這個寂滅又名為『安隱』(safety)? 因為它遠離怖畏的住所依處。沒有老病死等一切怖畏，是聖者住所依之處，所以名為安隱。為什麼這個寂滅又名為『清涼』(coolness)? 因為它是諸利益事所依之處。是一切清涼善法所依，所以名為清涼。為什麼這個寂滅又名為『樂事』(happiness)? 因為它是第一義樂事故。是出世間樂所依事故，所以名為樂事。為什麼這個寂滅名為『趣吉祥』(auspiciousness)? 因為它是為證得彼易修方便的所依處。是為證涅槃易修方便的所緣境。為什麼這個寂滅又名為『無病』(health)? 因為它永遠離開了所有障礙病。離開了煩惱等諸障礙病，所以名為無病。為什麼這個寂滅又名為『不動』(immovability)? 因為它永遠離開了所有散動。離開了諸境界戲論的散動，所以名為不動。為什麼這個寂滅又名為『涅槃無相』(Nirvana without characteristics)? 因為它是寂滅大安樂住所依處。永遠離開了所有色等諸想，是究竟寂滅大安樂住所緣境。
【English Translation】 English version Therefore, this extinction is also named 'Island' (洲渚). Because the three realms are isolated, and it rises from the great ocean of birth and death like a highland, it is likened to an island. Why is this extinction also named 'Vast Deliverance' (弘濟)? Because it can prevent all great suffering and calamities. Attaining this extinction, one can forever be free from the suffering and calamities of birth, old age, and sickness. Why is this extinction also named 'Refuge' (歸依)? Because it has no basis for false intentions and expedient means. Because the intentions and correct expedient means arising from that extinction have no basis in falsehood. The meaning of reliance is the meaning of refuge. Why is this extinction named 'Superior Refuge' (勝歸趣)? Because it can serve as the refuge and basis for all most superior holy natures. This extinction can serve as the refuge and basis for the most superior holy natures; it is the object of focus for the expedient means attained by Arhats. Why is this extinction also named 'Immortality' (不死)? Because it is forever free from birth. Those who have no birth will certainly not die. Why is this extinction named 'Absence of Torment' (無熱惱)? Because it is forever free from the torment of all afflictions. It is forever free from the great torment of all suffering from not getting what one wants. Why is this extinction named 'Absence of Burning' (無熾然)? Because it is forever free from the disturbances of all sorrow, lamentation, worry, and suffering. All sorrow and other burning cease forever, and it is extremely cool, so it is named 'Absence of Burning'. Why is this extinction also named 'Safety' (安隱)? Because it is a dwelling place free from fear. There is no fear of old age, sickness, death, etc.; it is the dwelling place of the saints, so it is named 'Safety'. Why is this extinction also named 'Coolness' (清涼)? Because it is the basis for all beneficial things. It is the basis for all cool and virtuous dharmas, so it is named 'Coolness'. Why is this extinction also named 'Happiness' (樂事)? Because it is the cause of the ultimate happiness. It is the basis for transcendental happiness, so it is named 'Happiness'. Why is this extinction named 'Auspiciousness' (趣吉祥)? Because it is the basis for easily cultivated expedient means to attain it. It is the object of focus for easily cultivated expedient means to attain Nirvana. Why is this extinction also named 'Health' (無病)? Because it is forever free from all obstructive illnesses. It is free from all obstructive illnesses such as afflictions, so it is named 'Health'. Why is this extinction also named 'Immovability' (不動)? Because it is forever free from all distractions. It is free from the distractions of all realms and conceptual play, so it is named 'Immovability'. Why is this extinction also named 'Nirvana without characteristics' (涅槃無相)? Because it is the dwelling place of the great bliss of extinction. It is forever free from all thoughts of form, etc.; it is the object of focus for the ultimate extinction and great bliss.
故。名為涅槃。
複次依滅諦辯無生等名義差別。與苦諦相義相違故。苦諦相者于彼彼處有情類中相續而生。為翻彼相。是故問言。何故此滅複名無生。離相續故。苦諦相者續生已后自身眾分漸次圓滿。為翻彼相。是故問言。何故此滅複名無起。永離此後漸生起故。苦諦相者宿業煩惱勢力所造。為翻彼相。是故問言。何故此滅複名無造永離前際諸業煩惱勢力所引故。又現在苦是能造作。余有異熟諸業煩惱所依止處。為翻彼相。是故問言。何故此滅複名無作。不作現在諸業煩惱所依處故。又苦相者後有異熟相續生起無有間斷。為翻彼相。是故問言。何故此滅複名不生。永離未來相續生故。
複次滅諦有四種相。謂滅相靜相妙相離相。何故名滅相。煩惱離系故。謂流轉因煩惱離系故名滅。何故名靜相。苦離系故。行苦所攝。不寂靜相取蘊離系故名靜。何故名妙相。樂凈事故。諸煩惱苦究竟離系。自然樂凈以為自體故名妙。何故名離相。常利益事故。不復退還最極安隱。如其次第名常利益安隱利益。最勝善性是滅諦相。
云何道諦。謂由此道故知苦斷集證滅修道。是略說道諦相。今於此中依四聖諦以其作用顯道體相。
又道有五種。謂資糧道方便道見道修道究竟道。如是五種依道自性及眷屬。以顯
【現代漢語翻譯】 現代漢語譯本：因此，這被稱為涅槃（Nirvana，解脫）。
其次，依據滅諦（Nirodha-satya，寂滅真諦）來辨析無生等名稱的意義差別。因為它與苦諦（Dukkha-satya，痛苦真諦）的意義相反。苦諦的相狀是在各種有情眾生中相續產生。爲了推翻這種相狀，所以問：『為什麼這種寂滅又稱為無生？』因為遠離了相續的緣故。苦諦的相狀是持續產生后，自身各部分逐漸圓滿。爲了推翻這種相狀，所以問：『為什麼這種寂滅又稱為無起？』因為永遠脫離了此後的漸次生起的緣故。苦諦的相狀是過去業力和煩惱勢力所造作的。爲了推翻這種相狀，所以問：『為什麼這種寂滅又稱為無造？』因為永遠脫離了過去諸業和煩惱勢力所牽引的緣故。而且現在的苦是能造作的，其餘的異熟果報是諸業和煩惱所依止之處。爲了推翻這種相狀，所以問：『為什麼這種寂滅又稱為無作？』因為不造作現在諸業和煩惱所依之處的緣故。而且苦的相狀是後有的異熟果報相續生起，沒有間斷。爲了推翻這種相狀，所以問：『為什麼這種寂滅又稱為不生？』因為永遠脫離了未來相續產生的緣故。
其次，滅諦有四種相狀，即滅相、靜相、妙相、離相。為什麼稱為滅相？因為煩惱脫離繫縛的緣故。也就是說，流轉之因的煩惱脫離繫縛，所以稱為滅。為什麼稱為靜相？因為痛苦脫離繫縛的緣故。被行苦所攝，不寂靜的取蘊脫離繫縛，所以稱為靜。為什麼稱為妙相？因為是樂和凈的緣故。諸煩惱和痛苦究竟脫離繫縛，以自然之樂和凈作為自身本體，所以稱為妙。為什麼稱為離相？因為是常和利益的緣故。不再退還，最為安穩。依次稱為常利益和安穩利益。最殊勝的善性就是滅諦的相狀。
什麼是道諦（Marga-satya，通往寂滅的道路真諦）？就是通過這條道路，可以知苦、斷集（Samudaya-satya，苦之根源真諦）、證滅、修道。這是簡略地說道諦的相狀。現在在這裡依據四聖諦（catvāri āryasatyāni）的作用來顯示道的體相。
而且道有五種，即資糧道、方便道、見道、修道、究竟道。這五種道依據道的自性和眷屬來顯示。
【English Translation】 English version: Therefore, it is called Nirvana (liberation).
Furthermore, based on Nirodha-satya (the truth of cessation), the differences in meaning among names like 'non-arising' are distinguished. Because it contradicts the meaning of Dukkha-satya (the truth of suffering). The characteristic of Dukkha-satya is the continuous arising within sentient beings in various places. To overturn this characteristic, the question is asked: 'Why is this cessation also called non-arising?' Because it is apart from continuity. The characteristic of Dukkha-satya is that after continuous arising, the various parts of oneself gradually become complete. To overturn this characteristic, the question is asked: 'Why is this cessation also called non-origination?' Because it is forever free from gradual origination thereafter. The characteristic of Dukkha-satya is created by the power of past karma and afflictions. To overturn this characteristic, the question is asked: 'Why is this cessation also called non-creation?' Because it is forever free from the influence of past karmas and afflictions. Moreover, present suffering is what can create, and the remaining ripened results are the places where karmas and afflictions rely. To overturn this characteristic, the question is asked: 'Why is this cessation also called non-action?' Because it does not create the places where present karmas and afflictions rely. Moreover, the characteristic of suffering is the continuous arising of future ripened results without interruption. To overturn this characteristic, the question is asked: 'Why is this cessation also called non-birth?' Because it is forever free from future continuous arising.
Furthermore, Nirodha-satya has four characteristics: cessation, tranquility, exquisiteness, and detachment. Why is it called cessation? Because afflictions are free from bondage. That is, the afflictions that cause transmigration are free from bondage, hence it is called cessation. Why is it called tranquility? Because suffering is free from bondage. The aggregates of clinging, which are encompassed by the suffering of change, are free from bondage, hence it is called tranquility. Why is it called exquisiteness? Because it is the cause of joy and purity. All afflictions and suffering are ultimately free from bondage, and it takes natural joy and purity as its own essence, hence it is called exquisiteness. Why is it called detachment? Because it is constant and beneficial. It does not regress and is most secure. In order, it is called constant benefit and secure benefit. The most excellent goodness is the characteristic of Nirodha-satya.
What is Marga-satya (the truth of the path)? It is through this path that one can know suffering, cut off accumulation (Samudaya-satya, the truth of the origin of suffering), realize cessation, and cultivate the path. This is a brief explanation of the characteristic of Marga-satya. Now, based on the function of the Four Noble Truths (catvāri āryasatyāni), the essence of the path is revealed.
Moreover, there are five paths: the path of accumulation, the path of preparation, the path of seeing, the path of cultivation, and the path of consummation. These five paths are revealed based on the nature of the path and its retinue.
道諦差別。
資糧道者。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。聞思修所生慧修習此故。得成現觀解脫所依器性。謂諸異生所有尸羅。乃至正知而住等。是資糧道體。由彼修習凈尸羅等極圓滿故。復有所餘進習諸善者。謂無悔等由聞思等所生諸慧得成暖等。次第見諦永斷諸障。相續堪任性。
方便道者。謂所有資糧皆是方便。或有方便非資糧。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。暖法者。謂各別內證於諸諦中明得三摩地缽羅若。及彼相應等法。由凈定心依諦增上契經等法。于意言門諸義顯現。緣彼所生奢摩他毗缽舍那等。是名暖法頂法者。謂各別內證於諸諦中明增三摩地缽羅若。及如相應等法。由彼頂法展轉增進居上位故。順諦忍法者。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。一分已入者。于無所取一向忍解故。一分隨順者。于無能取隨順通達。所依處故。世第一法者。謂各別內證於諸諦中無間心三摩地缽羅若。及彼相應等法。從此無間必起最初出世道故。
大乘阿毗達磨雜集論卷第八 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜
【現代漢語翻譯】 現代漢語譯本 道諦的差別。
資糧道：指的是所有凡夫所具有的戒律（尸羅，Śīla），守護諸根，飲食知量，初夜和后夜經常不睡眠，勤奮地修習止觀，以正念而住。還有其他不斷進步修習的各種善法，通過聽聞、思考、修習所產生的智慧。修習這些，就能成就現觀和解脫所依賴的器性。也就是說，所有凡夫所具有的戒律，乃至以正念而住等等，是資糧道的本體。由於他們修習清凈的戒律等非常圓滿的緣故。還有其他不斷進步修習的各種善法，指的是無悔等等。通過聽聞、思考等等所產生的各種智慧，得以成就暖位等等，次第見到真諦，永遠斷除各種障礙，相續具有堪能性。
方便道：指的是所有的資糧都是方便。或者有方便不是資糧，指的是已經積集資糧道的修行者，所有順抉擇分的善根，也就是暖法、頂法、順諦忍法、世第一法。暖法：指的是各自在內心證悟，在諸諦中明亮地獲得三摩地般若（Samādhi-prajñā），以及與此相應的法。由於清凈的定心，依靠真諦增上的契經等法，在意識層面各種意義顯現。緣于這些所產生的奢摩他（Śamatha）和毗缽舍那（Vipaśyanā）等等，這叫做暖法。頂法：指的是各自在內心證悟，在諸諦中更加明亮地獲得三摩地般若，以及如此相應的法。由於這個頂法輾轉增進，居於上位。順諦忍法：指的是各自在內心證悟，在諸諦中一部分已經進入隨順的三摩地般若，以及與此相應的法。一部分已經進入，指的是對於無所取完全忍可理解的緣故。一部分隨順，指的是對於無能取隨順通達，作為所依之處的緣故。世第一法：指的是各自在內心證悟，在諸諦中無間心三摩地般若，以及與此相應的法。從此無間必定生起最初的出世道的緣故。
《大乘阿毗達磨雜集論》卷第八 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》
《大乘阿毗達磨雜
【English Translation】 English version The distinctions of the Truth of the Path (Mārga-satya).
The Path of Accumulation (Saṃbhāra-mārga): This refers to the Śīla (moral discipline) possessed by all ordinary beings (pṛthag-jana), guarding of the sense faculties, moderation in eating, constantly not sleeping during the early and late watches of the night, diligently cultivating Śamatha (tranquility) and Vipaśyanā (insight), abiding with mindfulness. Furthermore, there are other various virtuous practices that are continuously advanced, the wisdom arising from hearing, thinking, and meditating. By cultivating these, one can achieve the vessel-like nature upon which direct realization (Abhisamaya) and liberation depend. That is to say, the Śīla possessed by all ordinary beings, up to abiding with mindfulness, etc., is the essence of the Path of Accumulation. Because they cultivate pure Śīla, etc., to great perfection. Furthermore, the other various virtuous practices that are continuously advanced refer to the absence of regret, etc. Through the various wisdoms arising from hearing, thinking, etc., one can achieve the stages of Warmth, etc., gradually seeing the Truth, permanently cutting off various obstacles, and having a continuous capacity.
The Path of Application (Prayoga-mārga): This refers to all accumulations being skillful means (Upāya). Or there are skillful means that are not accumulations, referring to the roots of virtue that accord with discernment (nirvedha-bhāgīya-kuśala-mūla) possessed by practitioners who have already accumulated the Path of Accumulation, namely the Warmth (Uṣmagata), Peak (Mūrdhan), Forbearance (Kṣānti) in accordance with the Truth, and Supreme Worldly Dharma (Laukikāgra-dharma). Warmth: This refers to the individually internal realization, the Samādhi-prajñā (concentration-wisdom) clearly attained in the various Truths, and the Dharmas corresponding to it. Due to the pure mind of concentration, relying on the Sūtras (teachings) that enhance the Truth, etc., various meanings manifest in the realm of thought. The Śamatha and Vipaśyanā, etc., arising from these are called Warmth. Peak: This refers to the individually internal realization, the Samādhi-prajñā more clearly attained in the various Truths, and the Dharmas corresponding as such. Because this Peak Dharma is progressively advanced and resides in a higher position. Forbearance in accordance with the Truth: This refers to the individually internal realization, the Samādhi-prajñā in which a portion has already entered into accordance with the Truth in the various Truths, and the Dharmas corresponding to it. A portion has already entered because one completely accepts and understands the absence of what is to be taken. A portion accords because one accords with the thorough understanding of the absence of the taker, as the place of reliance. Supreme Worldly Dharma: This refers to the individually internal realization, the Samādhi-prajñā of the uninterrupted mind in the various Truths, and the Dharmas corresponding to it. Because from this uninterruptedly, the initial supramundane path will necessarily arise.
《Abhidharmasamuccaya》 Volume 8 Taisho Tripitaka Volume 31 No. 1606 《Abhidharmasamuccaya》
《Abhidharma
集論卷第九
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
抉擇分中諦品第一之四
云何見道若總說。謂世第一法無間。無所得三摩地缽羅若。及彼相應等法。由無分別奢摩他毗缽舍那等為體相故。
又所緣能緣平等平等智為其相。由此通達所取能取無性真如故。
又遣各別有情假法假。遍遣二假所緣法智為相。云何遣各別有情假所緣法智為相。由此智于自相續中不分別我相故。不分別者。是除遣義。云何遣各別法假所緣法智為相。由此智于自相續中不分別色等法相故。云何遍遣二假所緣法智為相。由此智於一切處無有差別不分別我及法相故。
複次若別說見道差別。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。如是十六種。于諸聖諦中法類智忍及法類智。是見道差別相。苦者。謂苦諦。苦法者。謂苦諦增上所起教法。法智者。謂于方便道中觀察諦增上法智。智忍者。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。今於此中所說義者。謂于方便道中觀察依止苦諦所起契經等法。如理作意所攝智增上力故。于自相續苦諦中現
證彼真如。出世間慧正見體生。由此慧故永舍一切見苦所斷三界所繫二十八隨眠。是故名為苦法智忍。
苦法智者。謂忍無間。由此智故於前所斷煩惱解脫而得作證。所以者何。先由忍故永斷一切見苦所斷煩惱。令所依轉從此無間。由如是智生證得轉依。是名苦法智。
苦類智忍者。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。所以者何。由初二種若忍若智。是后一切學與無學聖法種類。從此彼得生故。是故無漏慧生各別內證緣此為境。言后諸聖法皆是此種類。是故名為苦類智忍。
苦類智者。謂此無間無漏智生。審定印可苦類智忍。所以者何。由苦類智忍無間無漏智生。于苦類智忍內證印可。故名苦類智。
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。所以者何。出世間道有二境界。謂真如及正智。法智品道真如為境。類智品道正智為境。由此諸忍智如實了知故。又於此一切忍智位中。說名安住無相觀者。如薄伽梵說第六無相住補特伽羅者。即現住此忍智位中者是也。於此位中一切相皆不可得故。又無相住有六種。謂空無相無愿滅定有頂見道。如是十六心剎那說名見道。所以者何。由如是忍智所攝十六
【現代漢語翻譯】 現代漢語譯本： 證悟彼真如（Tathata，事物的真實本性）。生起出世間智慧的正見之體。由於此智慧的緣故，永遠捨棄一切見苦所斷的三界所繫縛的二十八種隨眠（Anusaya，煩惱的潛在傾向）。因此，這被稱為苦法智忍（Ksudra-dharma-jnana-ksanti，對苦諦的接受和理解）。
苦法智（Ksudra-dharma-jnana，對苦諦的智慧）是指苦法智忍的無間（Anantara，緊隨其後）狀態。由於此智慧的緣故，對於先前所斷的煩惱獲得解脫並得以作證。這是為什麼呢？首先，由於苦法智忍的緣故，永遠斷除一切見苦所斷的煩惱，使得所依（Asraya，基礎）轉變。從此無間，由這樣的智慧生起，證得轉依（Asraya-paravrtti，基礎的轉變）。這被稱為苦法智。
苦類智忍（Ksudra-anvaya-jnana-ksanti，對苦諦相似性的接受和理解）是指在苦法智無間生起的無漏慧（Anasrava-prajna，沒有煩惱的智慧）。在苦法智忍和苦法智中，各自進行內在的證悟。也就是說，之後的各種聖法（Arya-dharma，高貴的法）都是此類。這是為什麼呢？由於最初的兩種，無論是忍還是智，是之後一切有學（Saiksa，正在學習的人）和無學（Asaiksa，已經完成學習的人）聖法的種類。從此，它們得以生起。因此，無漏慧生起，各自進行內在的證悟，以其為境界。也就是說，之後的各種聖法都是此類。因此，這被稱為苦類智忍。
苦類智（Ksudra-anvaya-jnana，對苦諦相似性的智慧）是指苦類智忍無間生起的無漏智。審定並印可苦類智忍。這是為什麼呢？由於苦類智忍無間生起的無漏智，對苦類智忍進行內在的證悟和印可。因此，這被稱為苦類智。
像這樣，對於其餘的諦（Satya，真理）中，根據其相應的狀態，所有的忍和智都應當瞭解。在這個階段中，由法忍（Dharma-ksanti，對法的接受）和法智（Dharma-jnana，對法的智慧）覺悟所取（Grahana，對像）。由類忍（Anvaya-ksanti，對相似性的接受）和類智（Anvaya-jnana，對相似性的智慧）覺悟能取（Grahaka，能動者）。這是為什麼呢？出世間道（Lokottara-marga，超越世間的道路）有兩種境界：真如和正智（Samyag-jnana，正確的智慧）。法智品（Dharma-jnana-paksa，法智的部分）的道以真如為境界，類智品（Anvaya-jnana-paksa，類智的部分）的道以正智為境界。由此，諸忍智如實了知。又於此一切忍智位中，被稱為安住無相觀（Animitta-viharin，安住于無相的觀察者）。正如薄伽梵（Bhagavan，世尊）所說的第六無相住補特伽羅（Pudgala，人），即是現在安住於此忍智位中的人。在此位中，一切相（Nimitta，現象）都不可得。又無相住有六種，即空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）、滅定（Nirodha-samapatti，滅盡定）、有頂（Bhavagra，存在之頂）、見道（Darsana-marga，見道）。像這樣，十六心剎那（Ksana，瞬間）被稱為見道。這是為什麼呢？由於如是忍智所攝的十六心剎那。
English version: Realizing that Suchness (Tathata, the true nature of things). The body of right view, which is supramundane wisdom, arises. Because of this wisdom, one permanently abandons all the twenty-eight latent tendencies (Anusaya, underlying tendencies of defilements) bound to the three realms, which are severed by seeing suffering. Therefore, this is called Ksudra-dharma-jnana-ksanti (acceptance and understanding of the truth of suffering).
Ksudra-dharma-jnana (wisdom of the truth of suffering) refers to the state of immediate succession (Anantara, without interval) to Ksudra-dharma-jnana-ksanti. Because of this wisdom, one is liberated from the afflictions previously severed and attains realization. Why is this so? First, because of Ksudra-dharma-jnana-ksanti, one permanently cuts off all afflictions severed by seeing suffering, causing the basis (Asraya, foundation) to transform. Immediately following this, through the arising of such wisdom, one attains the transformation of the basis (Asraya-paravrtti, transformation of the basis). This is called Ksudra-dharma-jnana.
Ksudra-anvaya-jnana-ksanti (acceptance and understanding of the similarity of the truth of suffering) refers to the arising of undefiled wisdom (Anasrava-prajna, wisdom without defilements) immediately following Ksudra-dharma-jnana. One individually realizes internally Ksudra-dharma-jnana-ksanti and Ksudra-dharma-jnana. That is to say, all subsequent noble dharmas (Arya-dharma, noble teachings) are of this kind. Why is this so? Because the first two, whether acceptance or wisdom, are the kind of all subsequent noble dharmas of both learners (Saiksa, those still learning) and non-learners (Asaiksa, those who have completed learning). From this, they are able to arise. Therefore, undefiled wisdom arises, individually realizing internally, taking this as its object. That is to say, all subsequent noble dharmas are of this kind. Therefore, this is called Ksudra-anvaya-jnana-ksanti.
Ksudra-anvaya-jnana (wisdom of the similarity of the truth of suffering) refers to the undefiled wisdom arising immediately following Ksudra-anvaya-jnana-ksanti. It ascertains and approves Ksudra-anvaya-jnana-ksanti. Why is this so? Because the undefiled wisdom arising immediately following Ksudra-anvaya-jnana-ksanti internally realizes and approves Ksudra-anvaya-jnana-ksanti. Therefore, this is called Ksudra-anvaya-jnana.
In this way, with regard to the remaining Truths (Satya, truths), all acceptances and wisdoms should be understood according to their respective states. In this stage, what is taken (Grahana, object) is awakened by Dharma-ksanti (acceptance of the Dharma) and Dharma-jnana (wisdom of the Dharma). What is the taker (Grahaka, subject) is awakened by Anvaya-ksanti (acceptance of similarity) and Anvaya-jnana (wisdom of similarity). Why is this so? The supramundane path (Lokottara-marga, path beyond the world) has two realms: Suchness and Right Wisdom (Samyag-jnana, correct wisdom). The path of the Dharma-jnana aspect (Dharma-jnana-paksa, aspect of Dharma wisdom) takes Suchness as its realm, and the path of the Anvaya-jnana aspect (Anvaya-jnana-paksa, aspect of similarity wisdom) takes Right Wisdom as its realm. Thus, all acceptances and wisdoms truly know. Furthermore, in all these stages of acceptance and wisdom, one is said to abide as an observer of the signless (Animitta-viharin, abiding in the signless). As the Blessed One (Bhagavan, the World-Honored One) said, the sixth person abiding in the signless (Pudgala, person) is the one who is now abiding in this stage of acceptance and wisdom. In this stage, all signs (Nimitta, appearances) are unattainable. Furthermore, there are six kinds of abiding in the signless, namely emptiness (Sunyata, emptiness), signlessness (Animitta, signlessness), wishlessness (Apranihita, wishlessness), cessation attainment (Nirodha-samapatti, attainment of cessation), the peak of existence (Bhavagra, the peak of existence), and the path of seeing (Darsana-marga, the path of seeing). In this way, sixteen moments (Ksana, moments) of mind are called the path of seeing. Why is this so? Because of the sixteen moments of mind encompassed by such acceptance and wisdom.
【English Translation】 English version: Realizing that Suchness (Tathata, the true nature of things). The body of right view, which is supramundane wisdom, arises. Because of this wisdom, one permanently abandons all the twenty-eight latent tendencies (Anusaya, underlying tendencies of defilements) bound to the three realms, which are severed by seeing suffering. Therefore, this is called 'Ksudra-dharma-jnana-ksanti' (acceptance and understanding of the truth of suffering).
'Ksudra-dharma-jnana' (wisdom of the truth of suffering) refers to the state of immediate succession (Anantara, without interval) to 'Ksudra-dharma-jnana-ksanti'. Because of this wisdom, one is liberated from the afflictions previously severed and attains realization. Why is this so? First, because of 'Ksudra-dharma-jnana-ksanti', one permanently cuts off all afflictions severed by seeing suffering, causing the basis (Asraya, foundation) to transform. Immediately following this, through the arising of such wisdom, one attains the transformation of the basis (Asraya-paravrtti, transformation of the basis). This is called 'Ksudra-dharma-jnana'.
'Ksudra-anvaya-jnana-ksanti' (acceptance and understanding of the similarity of the truth of suffering) refers to the arising of undefiled wisdom (Anasrava-prajna, wisdom without defilements) immediately following 'Ksudra-dharma-jnana'. One individually realizes internally 'Ksudra-dharma-jnana-ksanti' and 'Ksudra-dharma-jnana'. That is to say, all subsequent noble dharmas (Arya-dharma, noble teachings) are of this kind. Why is this so? Because the first two, whether acceptance or wisdom, are the kind of all subsequent noble dharmas of both learners (Saiksa, those still learning) and non-learners (Asaiksa, those who have completed learning). From this, they are able to arise. Therefore, undefiled wisdom arises, individually realizing internally, taking this as its object. That is to say, all subsequent noble dharmas are of this kind. Therefore, this is called 'Ksudra-anvaya-jnana-ksanti'.
'Ksudra-anvaya-jnana' (wisdom of the similarity of the truth of suffering) refers to the undefiled wisdom arising immediately following 'Ksudra-anvaya-jnana-ksanti'. It ascertains and approves 'Ksudra-anvaya-jnana-ksanti'. Why is this so? Because the undefiled wisdom arising immediately following 'Ksudra-anvaya-jnana-ksanti' internally realizes and approves 'Ksudra-anvaya-jnana-ksanti'. Therefore, this is called 'Ksudra-anvaya-jnana'.
In this way, with regard to the remaining Truths (Satya, truths), all acceptances and wisdoms should be understood according to their respective states. In this stage, what is taken (Grahana, object) is awakened by 'Dharma-ksanti' (acceptance of the Dharma) and 'Dharma-jnana' (wisdom of the Dharma). What is the taker (Grahaka, subject) is awakened by 'Anvaya-ksanti' (acceptance of similarity) and 'Anvaya-jnana' (wisdom of similarity). Why is this so? The supramundane path (Lokottara-marga, path beyond the world) has two realms: Suchness and Right Wisdom (Samyag-jnana, correct wisdom). The path of the 'Dharma-jnana' aspect ('Dharma-jnana-paksa', aspect of Dharma wisdom) takes Suchness as its realm, and the path of the 'Anvaya-jnana' aspect ('Anvaya-jnana-paksa', aspect of similarity wisdom) takes Right Wisdom as its realm. Thus, all acceptances and wisdoms truly know. Furthermore, in all these stages of acceptance and wisdom, one is said to abide as an observer of the signless (Animitta-viharin, abiding in the signless). As the Blessed One (Bhagavan, the World-Honored One) said, the sixth person abiding in the signless (Pudgala, person) is the one who is now abiding in this stage of acceptance and wisdom. In this stage, all signs (Nimitta, appearances) are unattainable. Furthermore, there are six kinds of abiding in the signless, namely emptiness (Sunyata, emptiness), signlessness (Animitta, signlessness), wishlessness (Apranihita, wishlessness), cessation attainment (Nirodha-samapatti, attainment of cessation), the peak of existence (Bhavagra, the peak of existence), and the path of seeing (Darsana-marga, the path of seeing). In this way, sixteen moments (Ksana, moments) of mind are called the path of seeing. Why is this so? Because of the sixteen moments of mind encompassed by such acceptance and wisdom.
心剎那。于曾所未見四聖諦境。各以四剎那見故。名為見道。又心剎那者。謂于所知境智生究竟名一剎那。非唯于本無今有生時名心剎那。何以故。乃至於所知境能知智生所作究竟名一剎那故。如說苦應遍知是一心剎那。如是集應永斷等亦爾。又如上說。見道差別皆假建立非真實爾。何以故。出世位中各別內證絕戲論故。
複次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。安立者。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。謂于諸諦中有如是如是忍如是如是智。如是等。思惟者。謂正修習現觀方便。以世間智如所安立思惟數習。證受者。謂如是數習已。自內證受最初見道。正出世間無戲論位。圓滿者。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。如是四相真實道輪數數展轉。相依而轉無有斷絕。如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。由彼最初于諸諦中妙聖慧眼為自性故。法忍能遠塵者。由諸法忍永斷一切煩惱塵故。法智慧離垢者。由諸法智已斷障垢依得生故。又於此忍智兩位如其次第。遍智故永斷故道得清凈。依此而說遠塵離垢。又經言。見法得法極通達法究竟堅
【現代漢語翻譯】 現代漢語譯本：心識的每一個剎那，對於過去從未見過的四聖諦（苦、集、滅、道）之境，各自以四個剎那來證見，因此稱為『見道』。又，心識的剎那，是指對於所知的境界，智慧生起並達到究竟，這稱為一個剎那。並非僅僅在本無今有、生起的時候才稱為心識的剎那。為什麼呢？乃至於對於所知的境界，能知的智慧生起，所作的事情達到究竟，才稱為一個剎那。例如，經中說『苦應普遍知曉』，這是一個心識的剎那。像這樣，『集應永遠斷除』等等也是如此。又如上面所說，見道的差別都是假立的，並非真實存在。為什麼呢？因為在出世間的境界中，各自內在證悟，遠離了戲論的緣故。 其次，一切道諦通過四種相應的隨覺而了知：即安立、思惟、證受和圓滿。安立是指，聲聞等修行者，隨著自己所證悟的，已經得到究竟的境界，爲了讓其他人也能瞭解，通過後得智，用無量的名句文身來安立道諦，即在諸諦中，有如此這般的忍，有如此這般的智，等等。思惟是指，正在修習現觀的方便，用世間的智慧，按照所安立的，思惟數習。證受是指，像這樣數習之後，自己內在證悟最初的見道，真正進入出世間無戲論的境界。圓滿是指，在這個境界之後，圓滿轉依，乃至證得究竟。他們既然證得究竟的境界，又通過後得智，用名句文身來安立道諦。像這樣，四種相狀的真實道輪，數數展轉，相互依存而運轉，沒有斷絕。如經中所說：『遠塵離垢，于諸法中正法眼生』，這是依據見道而說的。諸法忍能夠遠離塵，諸法智慧夠離開垢。因為他們最初在諸諦中，以妙聖慧眼為自性。法忍能夠遠離塵，是因為諸法忍永遠斷除一切煩惱塵的緣故。法智慧夠離開垢，是因為諸法智已經斷除障礙垢，依此而生起的緣故。又，在這忍和智的兩個階段，如其次第，通過普遍知曉和永遠斷除，道才能得到清凈。依據這個而說『遠塵離垢』。又，經中說：『見法得法，極通達法，究竟堅固』。
【English Translation】 English version: Each moment of consciousness, with respect to the realm of the Four Noble Truths (suffering, origin, cessation, path) that have never been seen before, sees each of them with four moments, hence it is called 'the Path of Seeing' (見道, Jiàn Dào). Moreover, a moment of consciousness refers to the ultimate arising of wisdom with respect to the known realm, which is called one moment. It is not merely when something arises from non-existence to existence that it is called a moment of consciousness. Why? Because even with respect to the known realm, the arising of knowable wisdom, and the completion of what is to be done, is called one moment. For example, it is said in the scriptures, 'Suffering should be universally known,' which is one moment of consciousness. Likewise, 'Origin should be eternally severed,' and so on. Furthermore, as mentioned above, the differences in the Path of Seeing are all provisionally established and not truly real. Why? Because in the supramundane state, each individually realizes internally, free from conceptual elaborations. Furthermore, all of the Truth of the Path (道諦, Dào Dì) is understood through four corresponding perceptions: namely, establishment, contemplation, experiential acceptance, and completion. Establishment refers to the fact that practitioners such as Śrāvakas, following their own realization, having attained the ultimate state, in order to enable others to understand as well, establish the Truth of the Path through subsequent wisdom (后得智, hòu dé zhì), using countless names, phrases, and linguistic expressions, that is, within the truths, there is such and such forbearance (忍, rěn), such and such wisdom (智, zhì), and so on. Contemplation refers to the practice of contemplating and repeatedly cultivating the means of direct perception, using mundane wisdom, according to what has been established. Experiential acceptance refers to, after such repeated cultivation, one internally experiences the initial Path of Seeing, truly entering the supramundane state free from conceptual elaborations. Completion refers to, after this state, the complete transformation of the basis (轉依, zhuǎn yī), until the attainment of the ultimate state. Since they have attained the ultimate state, they again establish the Truth of the Path through subsequent wisdom, using names, phrases, and linguistic expressions. In this way, the wheel of the true path with four aspects revolves repeatedly, relying on each other without interruption. As it is said in the scriptures, 'Far from dust, free from defilement, the Dharma eye arises among all dharmas,' this is said based on the Path of Seeing. Forbearance of dharmas can be far from dust, and wisdom of dharmas can be free from defilement. Because they initially, among all truths, have the wonderful and sacred eye of wisdom as their nature. Forbearance of dharmas can be far from dust because forbearance of dharmas eternally severs all dust of afflictions. Wisdom of dharmas can be free from defilement because wisdom of dharmas has already severed the defilements of obstacles, and based on this, it arises. Moreover, in these two stages of forbearance and wisdom, in that order, the path becomes purified through universal knowledge and eternal severance. Based on this, it is said 'far from dust, free from defilement.' Furthermore, it is said in the scriptures, 'Seeing the Dharma, attaining the Dharma, extremely penetrating the Dharma, ultimately firm.'
法。越度一切希望疑惑。不假他緣。于大師教余不能引。于諸法中得無所畏者。此亦依見道說。于所化有情聖諦現觀無間說故。見法者。謂諸法忍。由彼通達真實法故。得法者。謂諸法智。彼于轉依能作證故。極通達法者。謂諸類忍。通達諸聖法。是此二類故。究竟堅法者。謂諸類智。于諸所知已究竟故。越度一切希望者。由諸忍智出世間道。證得長夜所希聖果。于自所證無希慮故。越度一切疑惑者。於此位中於他所證無有猶豫。謂余亦能證此勝位故。不假他緣者。于所修道中雖無他導引自然善巧故。于大師教余不能引者。于佛聖教已得證凈。雖轉餘生不為邪道所化引故。于諸法中得無所畏者。于依所證問記法中。如惡欲增上慢者怯劣心永無有故。
云何修道。謂見道上所有世間道出世間道軟道中道上道方便道無間道解脫道勝進道等。皆名修道。所以者何。諸佛聖弟子已得諦現觀。從此已上為斷余結方便數習世間道等。是名修道。
世間道者。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。
雜染者。謂四無記根。一愛二見三慢四無明。由此四惑染污其心。于諸染污靜慮定門令色無色界一切有
【現代漢語翻譯】 現代漢語譯本： 法。超越一切希望和疑惑，不依賴其他因緣。對於大師（佛陀）的教導，不再被其他（外道）所引導。在一切法中獲得無所畏懼，這也是依據見道所說的。對於所教化的有情眾生，在證得聖諦的現觀無間（直接證悟）時所說。見法者，指的是諸法忍（對諸法生起忍可），因為他們通達了真實的法。得法者，指的是諸法智（對諸法生起智慧），因為他們能夠對轉依（轉變所依，即轉變煩惱為菩提）作證。極通達法者，指的是諸類忍（對同類法生起忍可），通達了各種聖法，因為聖法是這兩種（忍與智）的類別。究竟堅固法者，指的是諸類智（對同類法生起智慧），因為對於一切所知已經究竟了知。超越一切希望者，由於諸忍智（各種忍與智）的出世間道，證得了長久以來所希望的聖果，對於自己所證得的果位沒有希望和顧慮。超越一切疑惑者，在這個階段中，對於他人所證得的果位沒有猶豫，認為其他人也能證得這種殊勝的果位。不依賴其他因緣者，在所修習的道中，即使沒有其他人的引導，也能自然而然地善巧修行。對於大師的教導不再被其他（外道）所引導者，對於佛陀的聖教已經獲得了證凈（通過實證而產生的清凈信心），即使轉生到其他地方，也不會被邪道所迷惑和引導。在一切法中獲得無所畏懼者，在依據所證得的法進行問答時，對於那些惡欲強烈、增上慢的人的怯懦之心永遠不會有。 什麼是修道？指的是在見道之上的所有世間道和出世間道，包括軟道、中道、上道、方便道、無間道、解脫道、勝進道等等，都稱為修道。為什麼這樣說呢？因為諸佛的聖弟子已經獲得了對四聖諦的現觀，從此以後，爲了斷除剩餘的煩惱結縛，方便地數數修習世間道等等，這稱為修道。 世間道指的是什麼？指的是世間的初禪、二禪、三禪、四禪，以及空無邊處、識無邊處、無所有處、非想非非想處。這些禪定和無色定，通過四種相應的角度進行廣泛的分別，即雜染、清白、建立、清凈。 雜染指的是什麼？指的是四種無記根（不確定善惡的根本煩惱）：一是愛（貪愛），二是見（邪見），三是慢（我慢），四是無明（愚癡）。由於這四種煩惱染污了心，使得在各種染污的禪定之門中，色界和無色界的一切有...
【English Translation】 English version: 法 (Dharma). Transcending all hope and doubt, not relying on other conditions. Regarding the teachings of the Great Teacher (Buddha), one is no longer led astray by others (external paths). Attaining fearlessness in all dharmas, this is also spoken of based on the Path of Seeing (見道, Jian Dao). It is spoken of regarding the uninterrupted direct realization (現觀無間, Xian Guan Wu Jian) of the Noble Truths for the sentient beings being transformed. 'Seeing the Dharma' refers to the forbearance of all dharmas (諸法忍, Zhu Fa Ren), because they have thoroughly understood the true Dharma. 'Attaining the Dharma' refers to the wisdom of all dharmas (諸法智, Zhu Fa Zhi), because they are able to bear witness to the transformation of the basis (轉依, Zhuan Yi, i.e., transforming afflictions into Bodhi). 'Extremely thoroughly understanding the Dharma' refers to the forbearance of all categories (諸類忍, Zhu Lei Ren), thoroughly understanding all the Noble Dharmas, because the Noble Dharmas are of these two categories (forbearance and wisdom). 'Ultimately firm Dharma' refers to the wisdom of all categories (諸類智, Zhu Lei Zhi), because one has ultimately known all that is to be known. 'Transcending all hope' is because, through the supramundane path of all the forbearances and wisdoms (諸忍智, Zhu Ren Zhi), one has attained the Noble Fruit hoped for over a long night, and there is no hope or concern regarding what one has attained. 'Transcending all doubt' is because, in this stage, there is no hesitation regarding the fruit attained by others, believing that others can also attain this supreme state. 'Not relying on other conditions' is because, in the path being cultivated, even without the guidance of others, one can naturally skillfully practice. 'Regarding the teachings of the Great Teacher, one is no longer led astray by others' is because one has already attained faith-purification (證凈, Zheng Jing, purified faith through realization) in the Buddha's Holy Teachings, and even if one is reborn elsewhere, one will not be deluded and led astray by evil paths. 'Attaining fearlessness in all dharmas' is because, in questioning and answering based on the Dharma one has attained, the timid heart of those with strong evil desires and arrogance will never exist. What is the Path of Cultivation (修道, Xiu Dao)? It refers to all mundane and supramundane paths above the Path of Seeing, including the soft path, middle path, superior path, expedient path, uninterrupted path, liberation path, and path of surpassing progress, all of which are called the Path of Cultivation. Why is this so? Because the Holy Disciples of all Buddhas have already attained direct realization of the Four Noble Truths, and from then on, in order to cut off the remaining bonds of affliction, they expediently and repeatedly cultivate the mundane paths, etc. This is called the Path of Cultivation. What does the mundane path refer to? It refers to the mundane First Dhyana (初禪, Chu Chan), Second Dhyana (二禪, Er Chan), Third Dhyana (三禪, San Chan), Fourth Dhyana (四禪, Si Chan), as well as the Sphere of Boundless Space (空無邊處, Kong Wu Bian Chu), Sphere of Boundless Consciousness (識無邊處, Shi Wu Bian Chu), Sphere of Nothingness (無所有處, Wu Suo You Chu), and Sphere of Neither Perception nor Non-Perception (非想非非想處, Fei Xiang Fei Fei Xiang Chu). These dhyanas and formless dhyanas are broadly distinguished through four corresponding aspects: defilement, purity, establishment, and purification. What does defilement refer to? It refers to the four roots of indeterminate nature (無記根, Wu Ji Gen, fundamental afflictions that are neither definitely good nor evil): first, attachment (愛, Ai, craving); second, views (見, Jian, wrong views); third, pride (慢, Man, arrogance); fourth, ignorance (無明, Wu Ming, delusion). Because these four afflictions defile the mind, within the various defiled gates of dhyana, all that exists in the realms of form and formlessness...
覆無記。煩惱隨煩惱生長不絕。所以者何。由有愛故味上靜慮雜染所染。貪味凈定輕安樂故。由有見故見上靜慮雜染所染。依止靜慮發起計度先際等見故。由有慢故慢上靜慮雜染所染。依證勝定起高慢故。由無明故疑上靜慮雜染所染。求解脫者由未通達真實道理。于勝品所證常生疑惑。為解脫耶不解脫耶。如是煩惱恒染其心。令色無色大小二惑相續流轉。
清白者。謂凈靜慮無色。由性善故說名清白。雖是世間離纏垢故亦名為凈。
建立者。有四種建立。謂支分建立。等至建立。品類建立。名想建立。于諸靜慮具四建立。諸無色中唯有。三種除支分。
支分建立者。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。一舍二念三正智四樂五心一境性。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。問法有無量。何故唯立尋等為支。答對治支故。利益支故。彼二所依自性支故。由此三種支分滿足不待余故。初靜慮中尋伺二種是對治支。能斷欲界欲恚害等尋伺故。喜樂二種是利益支。由尋伺支治所治已得離生喜樂故。心一境性是彼二所依自性支。依止定力尋等轉故。第二靜慮中
【現代漢語翻譯】 現代漢語譯本： 覆無記（既非善亦非惡的狀態）。煩惱和隨煩惱持續不斷地增長，永無止境。這是什麼原因呢？因為有愛（Tanha）的緣故，對上界的靜慮（Dhyana，禪定）被雜染所污染。由於貪戀禪定中的輕安和快樂，所以被污染。因為有見（Ditthi，錯誤的見解）的緣故，對上界的靜慮被雜染所污染。由於依賴靜慮而生起種種計度，例如對過去世的種種見解。因為有慢（Mana，我慢）的緣故，對上界的靜慮被雜染所污染。由於證得了殊勝的禪定而生起高慢。因為無明（Avidya，對事物真相的無知）的緣故，對上界的靜慮被雜染所污染。求解脫的人由於沒有通達真實的道理，對於自己所證得的殊勝境界常常生起疑惑，不知道自己是否真正解脫。像這樣，煩惱持續不斷地染污他們的心，使得他們在色界和無色界中，大小兩種迷惑的狀態中相續流轉。
清白（清凈無染）是指清凈的靜慮和無色界。因為它們的本性是善良的，所以被稱為清白。雖然它們是世間的，但因為遠離了纏縛和垢染，所以也被稱為清凈。
建立（Establishment）有四種建立，分別是支分建立、等至建立、品類建立和名想建立。在各種靜慮中，這四種建立都具備。在無色界中，只有三種建立，缺少支分建立。
支分建立是指初禪有五支。是哪五支呢？一是尋（Vitarka，粗略的思考），二是伺（Vicara，細緻的思考），三是喜（Priti，喜悅），四是樂（Sukha，快樂），五是心一境性（Ekaggata，專注）。二禪有四支。是哪四支呢？一是內等凈（Adhyatma-samprasada，內心的平靜和確信），二是喜，三是樂，四是心一境性。三禪有五支。是哪五支呢？一是舍（Upekkha，捨棄），二是念（Sati，正念），三是正智（Sampajanna，正確的智慧），四是樂，五是心一境性。四禪有四支。是哪四支呢？一是舍清凈，二是念清凈，三是不苦不樂受（Adhukkha-asukha-vedana，非苦非樂的感受），四是心一境性。有人問：法有很多種，為什麼只設立尋等為禪支呢？回答是：因為它們是對治支、利益支以及彼二所依的自性支。由於這三種支分已經足夠，不需要其他的了。在初禪中，尋和伺是對治支，能夠斷除欲界的欲、嗔、害等尋伺。喜和樂是利益支，由於尋伺支已經調伏了所要調伏的，所以能夠獲得離生喜樂。心一境性是尋和伺所依賴的自性支，依靠禪定的力量，尋等才能運轉。在二禪中，
【English Translation】 English version: Covered by the indeterminate (neither good nor bad). Afflictions and secondary afflictions grow continuously without end. What is the reason for this? It is because of attachment (Tanha), the upper realms of Dhyana (meditative absorption) are defiled by impurities. Due to craving the tranquility and pleasure of pure concentration, they are defiled. Because of views (Ditthi, wrong views), the upper realms of Dhyana are defiled by impurities. Due to relying on Dhyana, various calculations arise, such as views about the past. Because of pride (Mana, conceit), the upper realms of Dhyana are defiled by impurities. Due to attaining superior concentration, arrogance arises. Because of ignorance (Avidya, unawareness of the true nature of things), the upper realms of Dhyana are defiled by impurities. Those seeking liberation, because they have not penetrated the true principle, often have doubts about the superior states they have attained, wondering whether they are truly liberated or not. In this way, afflictions constantly defile their minds, causing them to continuously transmigrate in the realms of form and formlessness, in both major and minor states of delusion.
'Pure and white' refers to pure Dhyana and the formless realm. Because their nature is good, they are called 'pure and white'. Although they are worldly, they are also called 'pure' because they are free from entanglements and defilements.
'Establishment' has four types of establishment: component establishment, equipoise establishment, category establishment, and name-concept establishment. In all Dhyanas, these four establishments are present. In the formless realms, there are only three establishments, lacking component establishment.
Component establishment refers to the first Dhyana having five components. What are the five? First, Vitarka (initial application of thought), second, Vicara (sustained application of thought), third, Priti (joy), fourth, Sukha (happiness), and fifth, Ekaggata (one-pointedness of mind). The second Dhyana has four components. What are the four? First, Adhyatma-samprasada (inner tranquility and conviction), second, Priti, third, Sukha, and fourth, Ekaggata. The third Dhyana has five components. What are the five? First, Upekkha (equanimity), second, Sati (mindfulness), third, Sampajanna (clear comprehension), fourth, Sukha, and fifth, Ekaggata. The fourth Dhyana has four components. What are the four? First, purity of equanimity, second, purity of mindfulness, third, Adhukkha-asukha-vedana (neither-painful-nor-pleasant feeling), and fourth, Ekaggata. Someone asks: There are countless Dharmas, why are only Vitarka, etc., established as components of Dhyana? The answer is: Because they are the components of counteraction, the components of benefit, and the components of self-nature on which the two depend. Because these three components are sufficient, there is no need for others. In the first Dhyana, Vitarka and Vicara are the components of counteraction, able to cut off the desire, anger, harm, etc., of the desire realm. Priti and Sukha are the components of benefit, because the components of Vitarka and Vicara have already subdued what needs to be subdued, so one can obtain joy and happiness born of detachment. Ekaggata is the component of self-nature on which Vitarka and Vicara depend; relying on the power of concentration, Vitarka, etc., can function. In the second Dhyana,
內等凈是對治支。由此能治尋伺故。喜樂是利益支。心一境性是彼二所依。自性支義如前說。第三靜慮中舍念正知是對治支。由此三能治喜故。樂是利益支。心一境性是彼二所依。自性支義如前說。第四靜慮中舍清凈念清凈是對治支。由此二能治樂故。不苦不樂受是利益支。心一境性是彼二所依。自性支諸無色中不立支分。以奢摩他一味性故。
云何等至建立者。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。方便究竟作意。方便究竟。果作意。此廣分別如聲聞地后瑜伽處。云何證入初靜慮時由七作意。謂由定地作意見欲界中過患等故。了達粗相。初靜慮中此相無故名為靜相。是名了相作意。如是作意猶為聞思之所間雜。從此已上超越聞思。一向修相緣粗靜相以為境界。修奢摩他毗缽舍那。數數思惟如所尋思粗靜性相。是名勝解作意。由修習此故。最初斷道生彼俱行作意。名遠離作意。由此能斷上品煩惱故。及能遠離彼品粗重故。此觀行者復欣樂上斷見上斷功德。已觸少分遠離喜樂。為欲除去惛沉睡眠。時時修習凈妙作意以悅其心。是名攝樂作意。如是正修行者方便善品所資持故。令欲界系煩惱纏垢不復現行。因此為欲審察煩惱
【現代漢語翻譯】 現代漢語譯本 『內等凈』（內心平靜）是對治支（對抗因素）。由此能對治尋（粗略思考）和伺（精細思考）的緣故。『喜樂』是利益支（益處因素）。『心一境性』（專注）是前兩者所依賴的基礎。自性支的意義如前所述。 第三靜慮中，『舍』（放下）、『念正知』（正念和覺知）是對治支。因為這三者能對治喜。『樂』是利益支。『心一境性』是前兩者所依賴的基礎。自性支的意義如前所述。 第四靜慮中，『舍清凈』（捨棄的純凈）和『念清凈』（唸的純凈）是對治支。因為這兩者能對治樂。『不苦不樂受』（非苦非樂的感受）是利益支。『心一境性』是前兩者所依賴的基礎。自性支在所有無色界中不成立支分，因為只有奢摩他（止）這一種性質。
什麼是等至（禪定）的建立？通過七種作意（心理活動）證入初靜慮，乃至非想非非想處。什麼是七種作意？即了相作意（理解表相的心理活動），勝解作意（深刻理解的心理活動），遠離作意（遠離煩惱的心理活動），攝樂作意（集中於快樂的心理活動），觀察作意（觀察的心理活動），方便究竟作意（達到方便究竟的心理活動），方便究竟果作意（達到方便究竟果的心理活動）。這些在《聲聞地》後面的《瑜伽處》中有詳細的解釋。 如何證入初靜慮時運用七種作意？由於在禪定之地觀察到欲界的過患等，因此了達粗相。初靜慮中沒有這些粗相，因此稱為靜相。這稱爲了相作意。這樣的作意仍然被聞（聽聞）、思（思考）所間雜。從這之後，超越了聽聞和思考，完全以修相為基礎，以粗相和靜相為境界，修習奢摩他（止）和毗缽舍那（觀）。反覆思惟所尋思的粗靜性相，這稱為勝解作意。由於修習這種作意，最初的斷道（斷除煩惱的道路）產生，與此俱行的作意稱為遠離作意。由此能斷除上品煩惱，並且能遠離上品煩惱的粗重。這位觀行者又欣樂於上斷（更高層次的斷除），見到上斷的功德，已經觸及少分的遠離喜樂。爲了除去昏沉睡眠，時時修習凈妙作意來愉悅內心，這稱為攝樂作意。這樣如法修行的人，由於方便善品的資持，使欲界系的煩惱纏垢不再現行。因此，爲了審察煩惱
【English Translation】 English version 'Inner Purity' (Nirdoshatā) is the counteractive limb (pratipaksha-anga). By this, it can counteract seeking (vitarka) and investigation (vichara). 'Joy and Happiness' (priti-sukha) are the beneficial limbs (anugraha-anga). 'One-pointedness of Mind' (citta-ekagrata) is the basis upon which the former two rely. The meaning of the self-nature limb (svabhava-anga) is as previously stated. In the Third Dhyana (Jhāna), 'Equanimity' (upeksha), 'Mindfulness and Clear Comprehension' (smriti-samprajanya) are the counteractive limbs. Because these three can counteract joy. 'Happiness' (sukha) is the beneficial limb. 'One-pointedness of Mind' is the basis upon which the former two rely. The meaning of the self-nature limb is as previously stated. In the Fourth Dhyana, 'Purity of Equanimity' (upeksha-parisuddhi) and 'Purity of Mindfulness' (smriti-parisuddhi) are the counteractive limbs. Because these two can counteract happiness. 'Neither-Painful-Nor-Pleasant Feeling' (adukkha-asukha-vedana) is the beneficial limb. 'One-pointedness of Mind' is the basis upon which the former two rely. The self-nature limb is not established in all the Formless Realms (arupa-dhatu), because it only has the nature of Shamatha (calm abiding).
How is the attainment (samapatti) established? It is through the seven types of mental engagement (manaskara) that one enters the First Dhyana, and so on, up to the Realm of Neither Perception Nor Non-Perception (naivasamjna-nasamjna-ayatana). What are the seven types of mental engagement? They are: the mental engagement of understanding the characteristics (lakshana-manaskara), the mental engagement of profound understanding (adhimoksha-manaskara), the mental engagement of detachment (viveka-manaskara), the mental engagement of gathering delight (priti-samgraha-manaskara), the mental engagement of observation (nirikshana-manaskara), the mental engagement of ultimate means (upaya-nishtha-manaskara), and the mental engagement of the fruit of ultimate means (upaya-nishtha-phala-manaskara). These are explained in detail in the 'Yogacara' section after the 'Sravaka-bhumi'. How does one employ the seven mental engagements when entering the First Dhyana? Because one sees the faults of the Desire Realm (kama-dhatu) in the place of meditation, one understands the coarse characteristics. In the First Dhyana, these coarse characteristics are absent, therefore it is called the tranquil characteristic. This is called the mental engagement of understanding the characteristics. Such mental engagement is still interspersed with hearing (sruta) and thinking (cinta). From this point onwards, one transcends hearing and thinking, and relies entirely on the mental engagement of cultivation, taking the coarse and tranquil characteristics as the object, cultivating Shamatha (calm abiding) and Vipassana (insight). One repeatedly contemplates the coarse and tranquil nature of what is sought. This is called the mental engagement of profound understanding. Because of cultivating this mental engagement, the initial path of severance (nirodha-marga) arises, and the mental engagement that accompanies it is called the mental engagement of detachment. By this, one can sever the superior afflictions, and can detach from the heaviness of those afflictions. This practitioner also delights in the superior severance, seeing the merits of the superior severance, and has already touched a small portion of the joy and happiness of detachment. In order to remove drowsiness and sleep, one constantly cultivates the mental engagement of pure delight to please the mind. This is called the mental engagement of gathering delight. A person who practices correctly in this way, supported by the skillful means, causes the afflictions and defilements of the Desire Realm to no longer manifest. Therefore, in order to examine the afflictions
斷與未斷。復更作意觀察彼生隨順凈相。是名觀察作意。如是行者數數觀察進修對治。為令欲界一切煩惱于暫時間得離系故。此對治道相應作意。是初靜慮最後方便故。名方便究竟作意。從此無間證得根本最初靜慮俱行作意。是名方便究竟果作意。又由了相作意發希願心。為正了知所應斷所應得。為斷故為得故。由勝解作意為所求義發正方便。由遠離作意舍上品惑。由攝樂作意舍中品惑。由觀察作意安心於所證遠離增上慢。由方便究竟。作意舍下品惑由方便究竟果作意領彼所修作意修果。如為證入初靜慮定修七作意。如是乃至為證入非想非非想處定。如應當知又粗相者。謂於一切下地從欲界乃至無所有處。如是粗相略有二種。一住于重苦。不寂靜住故。二命行微少。壽命短促故。靜相者。謂於一切上地從初靜慮乃至非想非非想處。與粗相相違故。
品類建立者。于初靜慮定具三品熏修。謂軟中上。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。諸靜慮中三品熏修生三果者。謂梵眾天梵輔天大梵天。如是等廣說如前。于無色界中無別處所故。不立生果差別。所以者何于無色界無有安堵宮殿等處故。不建立生果差別。然由三品
【現代漢語翻譯】 現代漢語譯本 斷與未斷。又進一步用心觀察那些與生俱來的順應清凈的表象。這叫做觀察作意。像這樣，修行者反覆觀察並精進修習對治法，是爲了使欲界的一切煩惱在暫時的時間內得以脫離束縛。這種與對治道相應的作意，是初禪（初靜慮）最後的方便，所以叫做方便究竟作意。從這裡無間斷地證得根本的最初禪定（初靜慮）以及與之俱生的作意，這叫做方便究竟果作意。又由於了相作意而生起希望之心，爲了正確瞭解應該斷除的和應該得到的，爲了斷除和得到，通過勝解作意為所追求的意義發起正確的方便，通過遠離作意捨棄上品惑，通過攝樂作意捨棄中品惑，通過觀察作意安心於所證得的境界，遠離增上慢，通過方便究竟作意捨棄下品惑，通過方便究竟果作意領受所修作意的修習成果。例如，爲了證入初禪定而修習七種作意。像這樣，乃至爲了證入非想非非想處定，應當如理如實地瞭解。又粗相，是指對於一切下地，從欲界乃至無所有處。這樣的粗相略有二種：一是安住于極大的痛苦之中，不安靜地安住；二是生命力微弱，壽命短促。靜相，是指對於一切上地，從初禪（初靜慮）乃至非想非非想處，與粗相相反。
品類建立：在初禪定（初靜慮定）中，具有三種品類的熏修，即軟、中、上。如同初禪（初靜慮），其餘的禪定以及無色定也都有三種品類的熏修。由於軟、中、上品熏修初禪（初靜慮）的緣故，在初禪（初靜慮）中還會產生三種不同的異熟果報。如同初禪（初靜慮），在其餘的禪定中，無論是熏修還是產生果報，也各有三種品類。在各種禪定中，三種品類的熏修產生三種果報，即梵眾天、梵輔天、大梵天。像這樣等等，詳細的解說如前所述。在無色界中，沒有特別的處所，所以不建立果報的差別。為什麼呢？因為在無色界中，沒有安堵宮殿等處所，所以不建立果報的差別。然而，由於三種品類
【English Translation】 English version Severed and not severed. Furthermore, contemplate with intention those pure appearances that arise in accordance with birth. This is called 'observing intention'. Thus, practitioners repeatedly observe and diligently cultivate antidotes in order to temporarily detach themselves from all afflictions of the desire realm. This intention, which corresponds to the path of antidotes, is the final expedient of the first Dhyana (first meditative absorption), hence it is called 'intention of ultimate expedience'. From this, without interruption, one attains the fundamental first Dhyana (first meditative absorption) and the intention that arises simultaneously with it, which is called 'intention of the fruit of ultimate expedience'. Furthermore, due to the 'intention of understanding characteristics', a mind of hope arises, in order to correctly understand what should be abandoned and what should be attained, for the sake of abandoning and attaining. Through the 'intention of superior understanding', one initiates correct means for the meaning sought. Through the 'intention of detachment', one abandons the superior defilements. Through the 'intention of gathering delight', one abandons the intermediate defilements. Through the 'intention of observation', one settles the mind in the attained state, away from the arrogance of attainment. Through the 'intention of ultimate expedience', one abandons the inferior defilements. Through the 'intention of the fruit of ultimate expedience', one receives the fruits of the cultivated intention. For example, to attain the first Dhyana (first meditative absorption), one cultivates seven intentions. Likewise, up to the attainment of the state of neither perception nor non-perception, one should understand accordingly. Furthermore, 'coarse characteristics' refer to all lower realms, from the desire realm up to the realm of nothingness. Such coarse characteristics are roughly of two types: first, dwelling in great suffering, not dwelling peacefully; second, having weak life force and short lifespan. 'Peaceful characteristics' refer to all higher realms, from the first Dhyana (first meditative absorption) up to the state of neither perception nor non-perception, being the opposite of coarse characteristics.
Establishment of Categories: In the first Dhyana (first meditative absorption), there are three categories of cultivation: mild, medium, and superior. Just as with the first Dhyana (first meditative absorption), the remaining Dhyanas and the formless absorptions also have three categories of cultivation. Due to the mild, medium, and superior cultivation of the first Dhyana (first meditative absorption), three different results of maturation are produced in the first Dhyana (first meditative absorption). Just as with the first Dhyana (first meditative absorption), in the remaining Dhyanas, whether cultivation or the production of results, each has three categories. Among the various Dhyanas, the cultivation of three categories produces three results, namely the Brahma Assembly Heaven, the Brahma Retinue Heaven, and the Great Brahma Heaven. Such explanations are extensively described as before. In the formless realm, there are no separate locations, therefore no distinctions in results are established. Why is that? Because in the formless realm, there are no places such as secure palaces, therefore no distinctions in results are established. However, due to the three categories
熏修無色定故。彼異熟生時有高有下有劣有勝。彼異熟生時有高有下者。由壽命等有差別故。有劣勝者。染污不染污多分少分有差別故。
名想。建立者謂於四靜慮中三摩地差別無量名字不可算數不可思議。何以故。于初靜慮所攝定中諸佛世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。況復證入如般若波羅蜜多經中說。三摩地其數過百。如是于余大乘經中說。三摩地其數無量。如於初靜慮所攝定。于余靜慮無色所攝定亦爾。如是所說皆依靜慮波羅蜜多。
清凈者。謂初靜慮中邊際定。乃至非想非非想處邊際定。是名清凈靜慮無色邊際定者。為欲引發勝品功德得自在等。修堪任定到究竟處故。
出世間道者。謂于修道中法智類智品所攝苦智集智滅智道智。如是八智相於見道中已廣說。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。由不明瞭想恒現在前。非極明瞭現行聖道之所依止。是故一向世間所攝。由此道理彼想羸劣不能猛利。取所緣相故名無相。復云何知非想非非想處無有聖道。由世尊說。乃至有想三摩缽底。方能如實照了。通達滅盡三摩缽底。是出世間。由聖道后所證得故。要於人
【現代漢語翻譯】 現代漢語譯本：由於熏修無色定（Ārūpya-samāpatti，指超越物質世界的禪定），其異熟果報的產生有高有低，有劣有勝。異熟果報產生時有高有低，是因為壽命等存在差別。有劣有勝，是因為染污和不染污的程度有很大或很小的差別。
『名想』的建立是指在四靜慮（catuḥ-dhyāna，指色界的四種禪定）中，三摩地（samādhi，指禪定）的差別有無量，名字不可計數，不可思議。為什麼呢？在初靜慮（prathama-dhyāna，指初禪）所包含的禪定中，諸佛世尊以及獲得究竟大威德的菩薩摩訶薩所入的三摩地，這些三摩地的名字，一切聲聞（Śrāvaka，指聽聞佛法而證悟的修行者）和獨覺（Pratyekabuddha，指不依師教，自己證悟的修行者）等尚且不能瞭解，又怎麼能知道數量呢？更何況是證入。如《般若波羅蜜多經》（Prajñāpāramitā-sūtra，指般若波羅蜜多經典）中所說，三摩地的數量超過一百。像這樣，在其他大乘經典中說，三摩地的數量是無量的。就像在初靜慮所包含的禪定中一樣，在其餘靜慮和無色定中所包含的禪定也是如此。像這樣所說的，都是依據靜慮波羅蜜多（dhyāna-pāramitā，指禪定波羅蜜多，即以禪定達到彼岸）。
『清凈』是指初靜慮中的邊際定，乃至非想非非想處（Naivasaṃjñānāsaṃjñāyatana，指既非有想也非無想的禪定境界）的邊際定。這被稱為清凈的靜慮和無色邊際定。爲了引發殊勝的功德，獲得自在等等，修習堪能定到達究竟之處。
『出世間道』是指在修道中，法智（dharma-jñāna，指對四諦之理的智慧）和類智（anvaya-jñāna，指與法智同類的智慧）品所包含的苦智（duḥkha-jñāna，指對苦諦的智慧）、集智（samudaya-jñāna，指對集諦的智慧）、滅智（nirodha-jñāna，指對滅諦的智慧）、道智（mārga-jñāna，指對道諦的智慧）。像這樣八種智慧相互關聯，在見道（darśana-mārga，指證悟真理的道路）中已經廣泛說明。以及與它們相應的的三摩地等，或者屬於未至定（anāgamya-samādhi，指未到地定的禪定），或者屬於初靜慮乃至無所有處（Ākiṃcanyāyatana，指認為一無所有的禪定境界）所包含的禪定。非想非非想處僅僅是世間的，因為不明瞭的想念恒常現行。由於不明瞭的想念恒常在眼前，不是極明瞭現行的聖道所依賴的處所。因此，完全屬於世間。由於這個道理，這種想念羸弱，不能猛利地取所緣之相，所以稱為無相。又怎麼知道非想非非想處沒有聖道呢？因為世尊說，乃至有想的三摩缽底（samāpatti，指等至，即禪定），才能如實地照了，通達滅盡三摩缽底（Nirodha-samāpatti，指滅盡定）。這是出世間的，因為是在聖道之後所證得的。必須在人
【English Translation】 English version: Because of cultivating the Ārūpya-samāpatti (formless attainments), the resultant maturation (vipāka) has high and low, inferior and superior qualities. The high and low of the resultant maturation are due to differences in lifespan and other factors. The inferior and superior qualities are due to differences in the degree of defilement and non-defilement, whether they are largely defiled or only slightly defiled.
The establishment of 'name-thought' (nāma-saṃjñā) refers to the fact that within the four dhyānas (meditative absorptions of the form realm), the differences in samādhi (concentration) are immeasurable, and the names are uncountable and inconceivable. Why? Because within the samādhi included in the first dhyāna (prathama-dhyāna), the samādhi entered by the Buddhas, World-Honored Ones, and the great Bodhisattva-Mahāsattvas who have attained ultimate great power, even the Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) cannot understand their names, how could they know their number? Let alone realize them. As it is said in the Prajñāpāramitā-sūtra (Perfection of Wisdom Sutra), the number of samādhis exceeds one hundred. Similarly, in other Mahāyāna sutras, it is said that the number of samādhis is immeasurable. Just as with the samādhi included in the first dhyāna, so it is with the samādhi included in the remaining dhyānas and formless attainments. All that has been said is based on the dhyāna-pāramitā (perfection of meditative absorption).
'Purity' refers to the marginal samādhi in the first dhyāna, up to the marginal samādhi in the Naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception). This is called the pure dhyāna and formless marginal samādhi. It is cultivated to bring forth superior qualities, attain freedom, and reach the ultimate state of capable concentration.
'Transcendent Path' refers to the wisdom of suffering (duḥkha-jñāna), the wisdom of origination (samudaya-jñāna), the wisdom of cessation (nirodha-jñāna), and the wisdom of the path (mārga-jñāna), which are included in the categories of dharma-jñāna (knowledge of the Dharma) and anvaya-jñāna (inferential knowledge) within the path of cultivation. These eight wisdoms are interconnected, as has been extensively explained in the path of seeing (darśana-mārga). And the corresponding samādhis, etc., either belong to the anāgamya-samādhi (unreached concentration), or are included in the first dhyāna up to the Ākiṃcanyāyatana (sphere of nothingness). The Naivasaṃjñānāsaṃjñāyatana is only worldly, because unclear thoughts are constantly present. Because unclear thoughts are constantly present, it is not the basis for the extremely clear and manifest transcendent path. Therefore, it is entirely worldly. For this reason, this thought is weak and cannot forcefully grasp the object of focus, so it is called formless. How do we know that there is no transcendent path in the Naivasaṃjñānāsaṃjñāyatana? Because the World-Honored One said that only the samāpatti (attainment) with thought can truly illuminate and penetrate the Nirodha-samāpatti (cessation attainment). This is transcendent, because it is attained after the transcendent path. It must be in a person
趣方能引發。言引發者是初起義。或於人趣或於色界能現在前。先已生起後重現前故。或於人趣者謂即於此生。或於色界者。謂後生彼。云何聖弟子已得無色定已離色界。欲復生色界耶。不必永離色界。欲方入無色定。是故此中應作四句。若已離色界欲者。一切皆能入無色界寂靜解脫定耶。設能入無色界寂靜解脫定者。一切已離色界欲耶。答此初句者。謂依未至定已離色界欲。而不能得入無色界寂靜解脫定。第二句者。謂諸聖者已得第四靜慮。不求生無色界而起厭背。第四靜慮行恒現在前。舍斷結道依勝進道。漸次能入無色界寂靜解脫定。第三句者。謂即此行者勤求離欲依斷結道。漸次能入無色界寂靜解脫定。第四句者。謂除上爾所相。問無色界中何故滅定不起現前。答生無色界此滅盡定多分不起現前。由住寂靜解脫異熟者於此滅定多不發起勤方便故。所以者何。諸聖弟子為欲安住寂靜住故。於人趣等引此滅定令現在前。若已生無色界者。不由功用自然安住第一寂靜解脫異熟住不復發起方便功用求此滅定令現在前。
軟道者。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。中道者。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。
上道者。謂
【現代漢語翻譯】 現代漢語譯本 趣方能引發。言引發者是初起義。或者在人趣或者在能現在前。因為先已生起，之後又重新顯現的緣故。或者在人趣，是指就在此生。或者在，是指後世生於彼處。如何聖弟子已經獲得了無色定，已經離開了，還想再生於呢？不必永遠離開。想要進入無色定。因此這裡應該作四句分析。如果已經離開了之慾，是否一切都能進入無寂靜解脫定呢？假設能夠進入無寂靜解脫定，是否一切都已經離開了之慾呢？回答是，第一句是指，依靠未至定已經離開了之慾，卻不能夠進入無寂靜解脫定。第二句是指，諸聖者已經獲得了第四靜慮（Dhyana，禪定），不求生於無，而是生起厭背之心。第四靜慮的行持恒常顯現於前，通過舍斷結道的殊勝精進之道，逐漸能夠進入無寂靜解脫定。第三句是指，就是這位行者勤奮地尋求離欲，依靠斷結道，逐漸能夠進入無寂靜解脫定。第四句是指，排除以上所說的這些情況。 問：在無（Arupa-dhatu，無色界）中，為什麼滅盡定（Nirodha-samapatti，滅盡定）不起現前呢？答：生於無，這種滅盡定大多不起現前。因為安住于寂靜解脫異熟果報的人，對於這種滅定大多不發起勤奮方便的緣故。為什麼這樣說呢？諸聖弟子爲了想要安住于寂靜的住處，在人趣等處引導這種滅定令其顯現於前。如果已經生於無**，不通過功用，自然安住于第一寂靜解脫異熟住，不再發起方便功用，尋求這種滅定令其顯現於前。 軟道是指軟軟、軟中、軟上品道。通過這種道，能夠捨棄三界所繫的地地中上上、上中、上下三品煩惱。 中道是指中軟、中中、中上品道。通過這種道，能夠捨棄三界所繫的地地中中上、中中、中軟三品煩惱。 上道是指……
【English Translation】 English version The arising of interest can initiate. 'Initiation' refers to the initial arising of intention. It can occur either in the human realm or in the ** (form realm) when it is present. This is because it has already arisen before and now reappears. 'In the human realm' means in this very life. 'In the ' means being born there in a later life. How can a noble disciple who has already attained the Formless Absorption (Arupa-samapatti) and has already abandoned ** (desire for form) still desire to be reborn in the ? It is not necessary to abandon ** forever. One desires to enter the Formless Absorption. Therefore, four possibilities should be considered here. If one has already abandoned the desire for , can everyone enter the ** Tranquil Liberation Absorption? Assuming one can enter the ** Tranquil Liberation Absorption, has everyone already abandoned the desire for ? The answer to the first possibility is that, relying on the preliminary concentration (upacara-samadhi), one has abandoned the desire for , but is unable to enter the ** Tranquil Liberation Absorption. The second possibility is that noble ones have already attained the Fourth Dhyana (fourth meditative absorption), not seeking rebirth in the , but instead generating aversion. The practice of the Fourth Dhyana is constantly present, and through the path of abandoning fetters (samyojana) and relying on the path of superior progress, one can gradually enter the ** Tranquil Liberation Absorption. The third possibility is that this practitioner diligently seeks to abandon desire, relying on the path of abandoning fetters, and gradually can enter the ** Tranquil Liberation Absorption. The fourth possibility is excluding the aforementioned situations. Question: In the Arupa-dhatu (formless realm), why does the Nirodha-samapatti (cessation attainment) not arise? Answer: Having been born in the Arupa-dhatu, this Nirodha-samapatti mostly does not arise. This is because those who abide in the tranquil liberation resultant state mostly do not initiate diligent effort for this cessation attainment. Why is this so? Noble disciples, desiring to abide in a tranquil dwelling, guide this cessation attainment to appear in the human realm and so on. If one has already been born in the Arupa-dhatu, without effort, one naturally abides in the first tranquil liberation resultant state, and no longer initiates effort to seek this cessation attainment to appear. The 'soft path' refers to the soft-soft, soft-middle, and soft-superior paths. Through this path, one can abandon the upper-upper, upper-middle, and upper-lower grades of afflictions (kleshas) associated with the three realms. The 'middle path' refers to the middle-soft, middle-middle, and middle-superior paths. Through this path, one can abandon the middle-upper, middle-middle, and middle-soft grades of afflictions associated with the three realms. The 'superior path' refers to...
上軟上中上上三品道。由此道故。能捨三界所繫地地中軟上軟中軟軟三品煩惱。
如是軟中上品道。復各別分為軟等三建立九品。為顯修道所斷煩惱漸次斷故。復何因緣軟軟品道。能斷上上品煩惱。由此煩惱于極猛利毀滅慚愧無羞恥者身中。粗重現行易可覺了易可分別。是故此上品煩惱猶如粗垢。微少對治即能除遣。若下下品煩惱在與上相違者身中。微隱現行難可覺了難可分別。如微隱垢大力對治方能除遣。由此道理當知所餘能治所治相翻建立亦爾。
方便道者。謂由此道能捨煩惱所以者何。由正修如是道時。能漸舍離各別上品等煩惱所生品類粗重。一分漸得轉依。是名修道中方便道。
無間道者謂由此道無間。永斷煩惱令無所餘。所以者何。由此道無間。能永除遣此品煩惱所生品類粗重令無有餘。又轉粗重依得無粗重。是名修道中無間道。
解脫道者。謂由此道證斷煩惱所得解脫所以者何。由此道能證煩惱永斷所得轉依故。勝進道者。謂為斷余品煩惱所有方便無間解脫道。是名勝進道。所以者何。為斷此品后余煩惱所有方便無間解脫道。望此品是勝進故名勝進道。又復棄捨斷煩惱方便。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。又復者為顯余義。舍斷
【現代漢語翻譯】 現代漢語譯本：上品、中品、又上品的三品道。因為這個道的緣故，能夠捨棄三界所繫的地地中上品、中品、下品的三品煩惱。
像這樣，中品中的上品道，又各自區分為上品等三類，建立九品。爲了顯示修道所斷的煩惱是逐漸斷除的緣故。又是什麼原因，下品中的下品道，能夠斷除上品中的上品煩惱呢？因為這種煩惱在極其猛烈、毀滅慚愧、毫無羞恥的人身上，粗重地顯現，容易察覺，容易分辨。因此，這種上品煩惱就像粗糙的污垢，稍微對治就能去除。如果下品中的下品煩惱，在與上述相反的人身上，微弱地隱藏，難以察覺，難以分辨，就像微小的隱藏污垢，需要大力對治才能去除。根據這個道理，應當知道其餘能治與所治的相反建立也是這樣。
方便道，是指通過這個道能夠捨棄煩惱。為什麼呢？因為在正確地修習這個道的時候，能夠逐漸舍離各個上品等煩惱所生的品類粗重的一部分，逐漸獲得轉依（Paravrtti，轉變所依）。這叫做修道中的方便道。
無間道，是指通過這個道，無間斷地永遠斷除煩惱，使其沒有剩餘。為什麼呢？因為通過這個道，無間斷地能夠永遠去除此品煩惱所生的品類粗重，使其沒有剩餘。又轉變粗重，所依獲得無粗重。這叫做修道中的無間道。
解脫道，是指通過這個道，證得斷除煩惱所獲得的解脫。為什麼呢？因為通過這個道，能夠證得煩惱永遠斷除所獲得的轉依的緣故。勝進道，是指爲了斷除其餘品類煩惱的所有方便道、無間道、解脫道。這叫做勝進道。為什麼呢？爲了斷除此品后其餘煩惱的所有方便道、無間道、解脫道，相對於此品來說是勝進的，所以叫做勝進道。又放棄斷除煩惱的方便，或者勤奮地方便思惟諸法，或者勤奮地方便安住諸法，或者進修其餘三摩缽底（Samāpatti，等至）的所有道，叫做勝進道。又，『又』是爲了顯示其餘意義。捨棄斷除
【English Translation】 English version: The three grades of the path: superior, medium, and again superior. Because of this path, one can abandon the three grades of afflictions—superior, medium, and inferior—that are bound to the realms of desire, form, and formless realms, within each of the grounds (bhumi).
Thus, the superior path within the medium grade is further divided into three categories—superior, etc.—establishing nine grades. This is to show that the afflictions severed by the path of cultivation are gradually eliminated. Furthermore, what is the reason that the inferior path within the inferior grade can sever the superior affliction within the superior grade? Because this affliction, in those who are extremely fierce, destructive of shame, and without any sense of embarrassment, manifests coarsely, is easily perceived, and easily distinguished. Therefore, this superior affliction is like coarse dirt, which can be removed with slight counteraction. If the inferior affliction within the inferior grade, in those who are the opposite of the above, manifests subtly, is difficult to perceive, and difficult to distinguish, it is like subtle hidden dirt, which can only be removed with powerful counteraction. According to this principle, it should be understood that the remaining establishments of the reversed relationship between what can cure and what is to be cured are also like this.
The path of expedience (Upaya-marga), refers to the path by which one can abandon afflictions. Why is that? Because when one correctly cultivates this path, one can gradually abandon a portion of the coarse burdens of the categories produced by the various superior afflictions, etc., and gradually attain transformation of the basis (Paravrtti). This is called the path of expedience within the path of cultivation.
The path of immediate succession (Anantarya-marga), refers to the path by which, without interval, one permanently severs afflictions, leaving nothing remaining. Why is that? Because by this path, without interval, one can permanently remove the coarse burdens of the categories produced by this affliction, leaving nothing remaining. Furthermore, the coarse burden is transformed, and the basis attains non-coarseness. This is called the path of immediate succession within the path of cultivation.
The path of liberation (Vimukti-marga), refers to the liberation attained by this path through severing afflictions. Why is that? Because by this path, one can attain the transformation of the basis (Paravrtti) that is attained through the permanent severance of afflictions. The path of surpassing progress (Visesa-marga), refers to all the paths of expedience, immediate succession, and liberation that are for severing the remaining categories of afflictions. This is called the path of surpassing progress. Why is that? Because all the paths of expedience, immediate succession, and liberation that are for severing the remaining afflictions after this category are surpassing in relation to this category, and therefore it is called the path of surpassing progress. Furthermore, abandoning the expedience of severing afflictions, or diligently applying expedience to contemplate all dharmas, or diligently applying expedience to abide in all dharmas, or advancing in the cultivation of the remaining Samāpattis, all these paths are called the path of surpassing progress. Moreover, 'moreover' is to reveal the remaining meaning. Abandoning the severance of
煩惱諸方便道。但正思惟契經等法。或復于先所思所證法中安住觀察。或復進入余勝品定。諸如是等名勝進道。又為引發勝品功德。或復安住諸所有道。名勝進道。所以者何。若為引發神通無量等諸勝品功德。或彼生已現前安住。如是等道名勝進道。如是已廣說修道相差別。今乘義勢更辯諸道修之差別。
修云何。略說有四種。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。如是四種修差別相。隨其所應依四正斷說。為得故脩名為得修。由此修力得所未得諸善法故。習即是脩名為習修。由此修力數習已得諸善法故。為除故脩名除去修。由此修力除去現行位諸不善法故。修習對治名對治修。對治未來諸不善法令成不生法故又道生時能安立自習氣。是名得修。從此種類展轉增盛相續生故。又即此道現前修習。是名習修。由即此道現前行故。又即此道現在前時能捨自障。是名除去修。由此能滅自所對治粗重障故。又即此道既舍自障。又令彼未來住不生法中。是名對治修。由已得轉依于未來世安置彼障令住不生法故。又由具四種對治故。名對治修。謂厭壞對治。斷對治。持對治。遠分對治
【現代漢語翻譯】 現代漢語譯本 對於煩惱，種種方便之道在於：僅僅正確地思惟契經（Sūtra，佛經）等法，或者安住並觀察先前所思所證之法，或者進入更殊勝的禪定。這些都稱為勝進道（saṃyojanaprahāṇa-mārga）。又爲了引發殊勝的功德，或者安住于所有道，也稱為勝進道。為什麼這樣說呢？如果爲了引發神通、無量等等殊勝的功德，或者這些功德已經生起並安住于當下，這樣的道就稱為勝進道。以上已經廣泛地說明了修道之相的差別。現在憑藉義理的趨勢，進一步辨別諸道修習的差別。 什麼是修？簡略地說有四種：謂得修、習修、除去修、對治修。得修是指：對於未生起的善法，通過修習使之生起。習修是指：對於已生起的善法，通過修習使之堅固、不忘、倍增、擴大。除去修是指：對於已生起的惡不善法，通過修習使之永遠斷除。對治修是指：對於未生起的惡不善法，通過修習使之不生起。以上是四種修的差別相。根據情況，可以依據四正斷（catvāri samyakprahāṇāni）來說明。爲了獲得而修，稱為得修。通過這種修的力量，可以獲得尚未獲得的各種善法。習就是修，稱為習修。通過這種修的力量，可以反覆修習已經獲得的各種善法。爲了去除而修，稱為除去修。通過這種修的力量，可以去除現行位的各種不善法。修習對治，稱為對治修。對治未來的各種不善法，使之成為不生之法。另外，道生起時，能夠安立自身的習氣，這稱為得修。從此種類逐漸增盛，相續不斷地生起。又，就是這個道當下修習，這稱為習修。因為就是這個道當下執行。又，就是這個道現在生起時，能夠捨棄自身的障礙，這稱為除去修。由此能夠滅除自身所對治的粗重障礙。又，就是這個道既已捨棄自身的障礙，又使那未來的障礙安住于不生之法中，這稱為對治修。因為已經獲得轉依（āśraya-parivṛtti），在未來世安置那些障礙，使之安住于不生之法中。又，由於具備四種對治，所以稱為對治修。即厭壞對治、斷對治、持對治、遠分對治。
【English Translation】 English version Regarding afflictions (kleśa), the various expedient paths involve: merely correctly contemplating the Sutras (Sūtra, discourses of the Buddha) and other teachings; or abiding in and observing the previously contemplated and realized dharmas; or entering into more superior states of meditative concentration (samādhi). These are all called paths of progressive advancement (saṃyojanaprahāṇa-mārga). Furthermore, for the sake of generating superior qualities, or abiding in all paths, it is also called a path of progressive advancement. Why is this so? If it is for the sake of generating superior qualities such as supernormal powers (siddhi), immeasurable qualities, etc., or if these qualities have already arisen and are abiding in the present moment, such paths are called paths of progressive advancement. The distinctions of the aspects of cultivation have been extensively explained above. Now, relying on the force of the meaning, we will further distinguish the differences in the cultivation of the various paths. What is cultivation (bhāvanā)? Briefly speaking, there are four types: namely, acquisition cultivation, habituation cultivation, removal cultivation, and counteractive cultivation. Acquisition cultivation refers to: for unarisen wholesome dharmas, cultivating them to bring them into existence. Habituation cultivation refers to: for arisen wholesome dharmas, cultivating them to make them firm, unforgotten, doubled, and expanded. Removal cultivation refers to: for arisen unwholesome dharmas, cultivating them to permanently eliminate them. Counteractive cultivation refers to: for unarisen unwholesome dharmas, cultivating them to prevent them from arising. The above are the different aspects of the four types of cultivation. Depending on the situation, they can be explained based on the Four Right Exertions (catvāri samyakprahāṇāni). Cultivating for the sake of acquisition is called acquisition cultivation. Through the power of this cultivation, one can acquire various wholesome dharmas that have not yet been acquired. Habituation is cultivation, called habituation cultivation. Through the power of this cultivation, one can repeatedly cultivate the various wholesome dharmas that have already been acquired. Cultivating for the sake of removal is called removal cultivation. Through the power of this cultivation, one can remove the various unwholesome dharmas in the present state. Cultivating counteraction is called counteractive cultivation. It counteracts the various future unwholesome dharmas, causing them to become non-arising dharmas. Furthermore, when a path arises, it can establish its own habitual tendencies; this is called acquisition cultivation. From this type, it gradually increases, continuously arising. Also, this very path is cultivated in the present moment; this is called habituation cultivation. Because this very path is operating in the present moment. Also, this very path, when it arises in the present moment, can abandon its own obstacles; this is called removal cultivation. Thereby, it can extinguish the coarse and heavy obstacles that it counteracts. Also, this very path, having abandoned its own obstacles, also causes those future obstacles to abide in the non-arising dharma; this is called counteractive cultivation. Because one has already attained transformation of the basis (āśraya-parivṛtti), placing those obstacles in the future world, causing them to abide in the non-arising dharma. Furthermore, because it possesses the four types of counteraction, it is called counteractive cultivation. Namely, aversion counteraction, severance counteraction, maintenance counteraction, and distant-separation counteraction.
。厭壞對治者。于有漏諸行見多過患。謂以如病如癰等行厭壞五取蘊故。斷對治者。謂方便及無間道。由彼能斷諸煩惱故。持對治者。謂解脫道。由彼任持斷得故遠分對治者。謂此後諸道。由彼令先所斷煩惱轉遠離故。如是四種對治差別。是前對治修差別義。
複次道差別有十一種。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。當知此中由覺分等差別故。建立十一種道如其次第謂三十七。菩提分法四種正行四種法跡。奢摩他毗缽舍那三無漏根。觀察事道者。謂四念住。由此最初以不凈等行觀察一切身受心法事故。勤功用道者。謂四正斷。由遍觀察一切事已為斷諸障發勤精進故。修治定道者。謂四神足。如是凈除一切障已。復由欲勤心觀門修三摩地。令成調順堪任性故。現觀方便道者。謂信等五根。如是修治三摩地已。為欲證得無漏聖道。勤修增上緣暖頂方便故。親近現觀道者。謂信等五力。如是已得增上緣者。為欲無間通達諦理。修習摧伏不信等障。忍第一法近方便故。現觀道者。謂七覺支。由此最初各別內證覺真理故。清凈出離道者。謂聖八支道。由從此後為令修道所斷煩惱永得清凈修出離道故。由此道理菩提分法如
【現代漢語翻譯】 現代漢語譯本：厭壞對治：對於有煩惱的世間諸行，看到諸多過患。這是指用如病、如癰等方式來厭惡和破壞五取蘊（panchaskandha，構成個體經驗的五種要素：色、受、想、行、識）。 斷對治：指方便道（upaya-marga，準備道）和無間道（anantarya-marga，無間斷道）。因為它們能夠斷除各種煩惱。 持對治：指解脫道（vimukti-marga，解脫之道）。因為它能保持斷除煩惱的成果。 遠分對治：指此後的各種道。因為它們使先前所斷除的煩惱更加遠離。以上這四種對治的差別，是之前所說的對治修習的差別意義。
其次，道的差別有十一種：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。應當知道，這裡由於覺分（bodhyanga，菩提分）等的差別，所以建立十一種道。這些道依次對應著三十七道品（bodhipaksika-dharma，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（shamatha，止）和毗缽舍那（vipashyana，觀）、三種無漏根（anashrava-indriya，三無漏根）。 觀察事道：指四念住（smrti-upasthana，四念住）。因為最初用不凈觀等方法觀察一切身、受、心、法。 勤功用道：指四正斷（samyak-prahana，四正斷）。因為在普遍觀察一切事物之後，爲了斷除各種障礙而努力精進。 修治定道：指四神足（rddhi-pada，四神足）。像這樣清除了所有障礙之後，又通過欲、勤、心、觀來修習三摩地（samadhi，禪定），使其變得調順和堪能。 現觀方便道：指信等五根（shraddha-indriya，五根）。像這樣修治三摩地之後，爲了證得無漏聖道，努力修習增上緣（adhipati-pratyaya，增上緣）、暖位（ushmagata，暖位）、頂位（murdhan，頂位）等方便。 親近現觀道：指信等五力（shraddha-bala，五力）。像這樣已經得到增上緣的人，爲了無間斷地通達真理，修習摧伏不信等障礙，忍位（kshanti，忍位）、第一法（agradharma，第一法）等近方便。 現觀道：指七覺支（sapta-bodhyangani，七覺支）。因為最初各自在內心證悟真理。 清凈出離道：指八聖道（arya-ashtangika-marga，八聖道）。因為從此之後，爲了使修道所斷除的煩惱永遠得到清凈，而修習出離之道。由此道理，菩提分法（bodhipaksika-dharma，菩提分法）就像……
【English Translation】 English version: 'Antidote of Disgust': Seeing many faults in conditioned phenomena tainted with outflows (asrava). This refers to using methods such as viewing them as diseases or tumors to generate disgust and destroy the five aggregates (panchaskandha, the five components of individual experience: form, feeling, perception, mental formations, and consciousness). 'Antidote of Cutting Off': Refers to the path of preparation (upaya-marga) and the path of immediate succession (anantarya-marga). Because they are able to cut off various afflictions. 'Antidote of Maintaining': Refers to the path of liberation (vimukti-marga). Because it maintains the attainment of cutting off afflictions. 'Antidote of Distancing': Refers to the paths after this. Because they cause the afflictions previously cut off to become more distant. These four types of antidotes are the different meanings of the practice of antidotes mentioned earlier.
Furthermore, there are eleven types of paths: the path of observing objects, the path of diligent effort, the path of cultivating concentration, the path of approaching direct realization, the path of nearing direct realization, the path of direct realization, the path of pure liberation, the path based on the difference of faculties, the path of purifying and cultivating the three trainings, the path of generating various merits, and the path of encompassing all paths. It should be known that here, due to the differences in factors of enlightenment (bodhyanga) and so on, eleven types of paths are established. These paths correspond in order to the thirty-seven factors of enlightenment (bodhipaksika-dharma), the four right practices (samyak-pratipatti), the four footprints of the Dharma (dharma-pada), shamatha (calm abiding) and vipashyana (insight), and the three uncontaminated roots (anashrava-indriya). 'Path of Observing Objects': Refers to the four mindfulnesses (smrti-upasthana). Because initially, one observes all body, feelings, mind, and phenomena using methods such as the contemplation of impurity. 'Path of Diligent Effort': Refers to the four right exertions (samyak-prahana). Because after universally observing all things, one diligently exerts effort to cut off various obstacles. 'Path of Cultivating Concentration': Refers to the four bases of miraculous power (rddhi-pada). Having purified all obstacles in this way, one cultivates samadhi (concentration) through desire, effort, mind, and investigation, making it disciplined and capable. 'Path of Approaching Direct Realization': Refers to the five roots such as faith (shraddha-indriya). Having cultivated samadhi in this way, in order to attain the uncontaminated noble path, one diligently cultivates the conditions of increasing influence (adhipati-pratyaya), the stage of warmth (ushmagata), the stage of the peak (murdhan), and other means. 'Path of Nearing Direct Realization': Refers to the five powers such as faith (shraddha-bala). Having obtained the conditions of increasing influence in this way, in order to penetrate the truth without interruption, one cultivates the means of subduing obstacles such as disbelief, the stage of forbearance (kshanti), and the supreme Dharma (agradharma). 'Path of Direct Realization': Refers to the seven factors of enlightenment (sapta-bodhyangani). Because initially, one individually realizes the truth internally. 'Path of Pure Liberation': Refers to the Noble Eightfold Path (arya-ashtangika-marga). Because from then on, in order to purify forever the afflictions cut off by the path of cultivation, one cultivates the path of liberation. For this reason, the factors of enlightenment (bodhipaksika-dharma) are like...
是次第。依根差別道者。謂四正行。由依近分根本等地差別及利鈍根差別故。苦正行者依止未至及無色定。如其次第止觀劣故。樂正行者依止根本靜慮雙道轉故。二遲通者。謂鈍根依苦樂。二速通者。謂利根依苦樂。凈修三學道者。謂四法跡。由此凈修增上戒等三學故。無貪無恚能凈修治增上戒學。終不于貪慾瞋恚門毀犯所學處故。正念能凈修治增上心學。由不忘所緣持心令定故。正定能凈修治增上慧學。由心得定能。證如實智故。發諸功德道者。謂奢摩他毗缽舍那。由此能成辦一切功德故。攝諸道道者。謂三無漏根。由此能攝初中究竟一切道故。未知欲知根攝方便道及見道。已知根攝修道。具知根攝究竟道。
大乘阿毗達磨雜集論卷第九 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十
安慧菩薩糅
大唐三藏法師玄奘奉 詔譯
抉擇分中諦品第一之五
複次一切菩提分法無有差別。皆由五門而得建立。謂所緣故自體故助伴故修習故修果故。如初四念住有五門。所餘菩提分法亦爾。
四念住所緣境者。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。何故唯建立此為所緣境。由顛倒覺愚癡凡夫多分計
【現代漢語翻譯】 現代漢語譯本 是次第。依根差別道者，指的是四正行（catvāri prahāṇāni，斷除惡法，生起善法的四種修行）。由於所依賴的近分定（upacāra-samādhi，接近根本定的禪定）、根本定（mūla-samādhi，色界四禪）等差別，以及利根（tīkṣṇa-indriya，根器敏銳）和鈍根（mṛdu-indriya，根器遲鈍）的差別，苦正行（duḥkha-prahāṇa，以苦為方便的精進）依賴於未至定（anāgamya-samādhi，未到地定）和無色定（ārūpya-samāpatti，四種無色界的禪定），因為次第的止（śamatha，止息雜念）和觀（vipaśyanā，如實觀察）都比較弱。樂正行（sukha-prahāṇa，以樂為方便的精進）依賴於根本靜慮（mūla-dhyāna，色界四禪），因為止觀雙運。二遲通者，指的是鈍根者依賴苦正行和樂正行。二速通者，指的是利根者依賴苦正行和樂正行。凈修三學道者，指的是四法跡（catvāri smṛty-upasthānāni，四念住）。由此能夠清凈修習增上戒學（adhiśīla-śikṣā，更高的戒律學習）等三學（tri-śikṣā，戒、定、慧三學）。無貪（alobha，不貪婪）和無恚（adveṣa，不嗔恨）能夠清凈修治增上戒學，因為最終不會因為貪慾和瞋恚而違犯所學之處。正念（samyak-smṛti，正確的憶念）能夠清凈修治增上心學（adhicitta-śikṣā，更高的禪定學習），因為不忘失所緣境，保持心安定。正定（samyak-samādhi，正確的禪定）能夠清凈修治增上慧學（adhiprajñā-śikṣā，更高的智慧學習），因為心得到安定，能夠證得如實智（yathābhūta-jñāna，如實的智慧）。發諸功德道者，指的是奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）。由此能夠成就一切功德。攝諸道道者，指的是三無漏根（trīṇy anāsravendriyāṇi，三種無漏的根）。由此能夠涵蓋初、中、究竟的一切道。未知欲知根（anājñātam ājñāsyāmīndriya，未知當知根）涵蓋方便道（upāya-mārga，方便道）和見道（darśana-mārga，見道）。已知根（ājñendriya，已知根）涵蓋修道（bhāvanā-mārga，修道）。具知根（ājñātāvindriya，具知根）涵蓋究竟道（niṣṭhā-mārga，究竟道）。 《大乘阿毗達磨雜集論》卷第九 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》 《大乘阿毗達磨雜集論》卷第十 安慧菩薩糅 大唐三藏法師玄奘奉 詔譯 抉擇分中諦品第一之五 複次，一切菩提分法（bodhipākṣikadharmāḥ，三十七道品）沒有差別，都由五門而得以建立。即所緣（ālambana，所觀的對象）故、自體（svabhāva，自性）故、助伴（sahāya，輔助的因素）故、修習（bhāvanā，修習的方法）故、修果（bhāvanā-phala，修習的果報）故。如同最初的四念住（catvāri smṛtyupasthānāni，四種憶念的建立）有五門，其餘的菩提分法也是如此。 四念住所緣境者，指的是身（kāya，身體）、受（vedanā，感受）、心（citta，心識）、法（dharma，事物）。又有四事，指的是我所依事（ātma-āśraya-vastu，我所依賴的事物）、我受用事（ātma-upabhoga-vastu，我所享受的事物）、我自體事（ātma-ātmanīya-vastu，我自身的性質）、我染凈事（ātma-saṃkleśa-vyavadāna-vastu，我的染污和清凈的事物）。為什麼只建立這些作為所緣境？因為顛倒覺（viparyāsa-saṃjñā，錯誤的認知）愚癡的凡夫大多計著...
【English Translation】 English version This is the sequence. 'The path based on the difference of faculties' refers to the Four Right Exertions (catvāri prahāṇāni, the four practices of abandoning evil and generating good). Because of the differences in reliance on the preliminary concentration (upacāra-samādhi, concentration close to the fundamental concentration), fundamental concentration (mūla-samādhi, the four dhyānas of the form realm), etc., and the differences between sharp faculties (tīkṣṇa-indriya, keen faculties) and dull faculties (mṛdu-indriya, dull faculties), the 'right exertion of suffering' (duḥkha-prahāṇa, diligence using suffering as a means) relies on the unreached concentration (anāgamya-samādhi, the concentration of the unreached realm) and the formless concentrations (ārūpya-samāpatti, the four concentrations of the formless realm), because the cessation (śamatha, calming of distractions) and insight (vipaśyanā, observing reality as it is) are inferior in sequence. The 'right exertion of joy' (sukha-prahāṇa, diligence using joy as a means) relies on the fundamental dhyāna (mūla-dhyāna, the four dhyānas of the form realm), because it involves the dual practice of cessation and insight. The 'two slow attainments' refer to those with dull faculties relying on the right exertions of suffering and joy. The 'two quick attainments' refer to those with sharp faculties relying on the right exertions of suffering and joy. 'The path of purifying and cultivating the three learnings' refers to the Four Foundations of Mindfulness (catvāri smṛty-upasthānāni, the four establishments of mindfulness). Through this, one can purify and cultivate the three higher learnings (tri-śikṣā, the three learnings of ethics, concentration, and wisdom), namely higher ethical discipline (adhiśīla-śikṣā, higher training in morality), etc. Non-greed (alobha, non-attachment) and non-hatred (adveṣa, non-aversion) can purify and cultivate higher ethical discipline, because one will ultimately not violate the precepts due to greed and hatred. Right mindfulness (samyak-smṛti, correct mindfulness) can purify and cultivate higher mental discipline (adhicitta-śikṣā, higher training in concentration), because by not forgetting the object of focus, one maintains the mind's stability. Right concentration (samyak-samādhi, correct concentration) can purify and cultivate higher wisdom (adhiprajñā-śikṣā, higher training in wisdom), because when the mind is stabilized, one can realize the knowledge of reality (yathābhūta-jñāna, knowledge as it is). 'The path of generating all merits' refers to cessation (śamatha, calming) and insight (vipaśyanā, seeing). Through this, one can accomplish all merits. 'The path of encompassing all paths' refers to the three uncontaminated roots (trīṇy anāsravendriyāṇi, the three uncontaminated faculties). Through this, one can encompass all paths from beginning to end. The 'faculty of not-yet-knowing that one will know' (anājñātam ājñāsyāmīndriya, the faculty of 'I shall know what is not yet known') encompasses the path of means (upāya-mārga, path of means) and the path of seeing (darśana-mārga, path of seeing). The 'faculty of knowing' (ājñendriya, faculty of knowledge) encompasses the path of cultivation (bhāvanā-mārga, path of cultivation). The 'faculty of having known' (ājñātāvindriya, faculty of having known) encompasses the ultimate path (niṣṭhā-mārga, ultimate path). 《Abhidharmasamuccaya-vyākhyā》, Volume 9 Taisho Tripitaka, Volume 31, No. 1606, 《Abhidharmasamuccaya-vyākhyā》 《Abhidharmasamuccaya-vyākhyā》, Volume 10 Composed by Bodhisattva Asanga Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree The First of the Truths Chapter in the Section on Ascertainment, Part 5 Furthermore, all factors of enlightenment (bodhipākṣikadharmāḥ, the thirty-seven factors of enlightenment) are without difference; they are all established through five aspects: namely, because of the object (ālambana, the object of contemplation), because of the self-nature (svabhāva, intrinsic nature), because of the assisting factors (sahāya, assisting factors), because of the practice (bhāvanā, the method of practice), and because of the result of practice (bhāvanā-phala, the result of practice). Just as the initial Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, the four establishments of mindfulness) have five aspects, so too do the remaining factors of enlightenment. The object of the Four Foundations of Mindfulness refers to the body (kāya, the physical body), feeling (vedanā, sensations), mind (citta, consciousness), and phenomena (dharma, things). There are also four matters: namely, the matter on which the self relies (ātma-āśraya-vastu, the object on which the self relies), the matter that the self enjoys (ātma-upabhoga-vastu, the object that the self enjoys), the matter of the self's own nature (ātma-ātmanīya-vastu, the nature of the self), and the matter of the self's defilement and purification (ātma-saṃkleśa-vyavadāna-vastu, the defilement and purification of the self). Why are only these established as objects of focus? Because deluded sentient beings (viparyāsa-saṃjñā, inverted perceptions), foolish ordinary people, mostly cling to...
我。依止有根身。受用苦樂等。取了境為相。由貪等染污。由信等清凈。是故最初為正觀察真實事相。是故建立此四種事為所緣境。
念住自體者。謂慧及念。由佛經中有于身等循觀言故。及有念住言故。如其次第。
念住助伴者。謂彼相應心心法等。彼者彼念慧二法。
念住修習者。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。由自身中眼耳鼻舌身根內處所攝故。墮有情數故名內。外身者。謂外所有外色處。由外色聲香味觸等外處所攝故。非有情數故名外。內外身者。謂內處相應所有外處根所依止。由己身中眼等五處相應根所依住所有色等外處墮有情數故。外處所攝故名內外。又於他身中所有內色處。約處建立約身建立說名內外。云何于身修循身觀。謂以分別影像身與本質身平等。循觀于身境循觀身相似性故。名于身循身觀。由循觀察分別影像身門。審諦觀察本質身故。內受者。謂因內身所生受。緣眼等處為境界故。依自身生故名內。外受者。謂因外身所生受。緣色等處為境界故。依他身生故名外。內外受者。謂因內外身所生受。緣自身中外處為境故。緣他身中內處為境故名內外。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。
【現代漢語翻譯】 現代漢語譯本 我。依止於有根之身（指具有感覺和認知能力的身體），感受苦樂等。以所取之境為相（指將外在事物作為認識的對象），因此會受到貪婪等煩惱的染污，或者因為信仰等而變得清凈。所以，最初要正確地觀察真實的現象。因此，建立這四種事物（身、受、心、法）作為所緣境（指禪修時專注的對象）。
念住（smṛtyupasthāna，正念的建立）的自性是指智慧和正念。因為佛經中有『于身等循觀』的說法，以及有『念住』的說法，所以依次是這樣。
念住的助伴是指與念住相應的各種心和心所法等。這裡的『彼』指的是念和慧這兩種法。
念住的修習是指在自身等處修習循身等觀。如同在內、外、內外這樣修習。內身是指在這個身體中所有的內在色處（rūpa-āyatana，構成身體的物質元素），因為自身中的眼、耳、鼻、舌、身根等內在處所攝，並且屬於有情眾生，所以稱為『內』。外身是指外在所有的外在色處，因為被外在的色、聲、香、味、觸等外在處所攝，並且不屬於有情眾生，所以稱為『外』。內外身是指與內在處所相應的，所有外在處所的根所依止之處。因為自己的身體中與眼等五處相應的根所依止的，所有色等外在處所屬於有情眾生，並且被外在處所攝，所以稱為『內外』。另外，在他人身體中所有的內在色處，從處所的角度建立，從身體的角度建立，被稱為『內外』。如何于身修循身觀？是指以分別影像身（指通過想像或概念構建的身體形象）與本質身（指真實的身體）平等的方式，循觀于身體的境界，循觀身體的相似性，所以稱為『于身循身觀』。通過循觀察分別影像身的門徑，審慎地觀察本質身。內受是指因為內在身體所產生的感受，以眼等處為境界，因為依自身而生，所以稱為『內』。外受是指因為外在身體所產生的感受，以色等處為境界，因為依他人身體而生，所以稱為『外』。內外受是指因為內外身體所產生的感受，以自身中的外處為境界，以他人身體中的內處為境界，所以稱為『內外』。如同感受，心和法也是如此。如同于身修循身觀，這樣對於感受等修循受等觀，如其所應。
【English Translation】 English version I. Relying on the body with roots (referring to the body with the ability to feel and perceive), experiencing suffering and happiness, etc. Taking the perceived object as a characteristic (referring to taking external things as objects of cognition), one becomes defiled by greed and other afflictions, or purified by faith and other virtues. Therefore, the initial step is to correctly observe the true nature of phenomena. Hence, these four things (body, feeling, mind, and dharma) are established as objects of focus (ālambana, referring to the object of concentration in meditation).
The nature of the smṛtyupasthāna (establishment of mindfulness) refers to wisdom and mindfulness. Because the Buddhist scriptures mention 『observing the body, etc., in sequence』 and also mention 『smṛtyupasthāna,』 it is in this order.
The companions of smṛtyupasthāna refer to the various mental states and mental factors, etc., that are associated with it. Here, 『it』 refers to the two dharmas of mindfulness and wisdom.
The practice of smṛtyupasthāna refers to practicing the contemplation of the body, etc., in sequence within oneself, etc. It is practiced in this way internally, externally, and both internally and externally. The internal body refers to all the internal rūpa-āyatana (material elements constituting the body) within this body, because it is included in the internal places of the eye, ear, nose, tongue, and body roots within oneself, and because it belongs to sentient beings, it is called 『internal.』 The external body refers to all the external rūpa-āyatana outside, because it is included in the external places of external form, sound, smell, taste, touch, etc., and because it does not belong to sentient beings, it is called 『external.』 The internal and external body refers to the place where the roots of all external places, corresponding to the internal places, rely. Because all external places such as form, etc., which are relied upon by the roots corresponding to the five places such as the eye, etc., in one's own body, belong to sentient beings and are included in the external places, it is called 『internal and external.』 Furthermore, all the internal rūpa-āyatana in the body of another person, established from the perspective of place and established from the perspective of body, are called 『internal and external.』 How does one practice the contemplation of the body in sequence? It refers to contemplating the realm of the body in sequence, equally distinguishing between the image body (referring to the body image constructed through imagination or concepts) and the essential body (referring to the real body), contemplating the similarity of the body, so it is called 『contemplation of the body in sequence.』 Through contemplating the gateway of the image body, one carefully observes the essential body. Internal feeling refers to the feeling arising from the internal body, with the eye, etc., as the object, and because it arises from oneself, it is called 『internal.』 External feeling refers to the feeling arising from the external body, with form, etc., as the object, and because it arises from the body of another, it is called 『external.』 Internal and external feeling refers to the feeling arising from the internal and external body, with the external places in oneself as the object, and with the internal places in the body of another as the object, so it is called 『internal and external.』 Just like feeling, so are mind and dharma. Just as one practices the contemplation of the body in sequence, so one practices the contemplation of feeling, etc., in sequence, as appropriate.
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。謂為對治沉掉隨煩惱。勵修習者。謂為對治心下劣性隨煩惱。心下劣性者。謂于勝品所證功德。由自輕蔑門心生怯弱性。勇猛修習者。謂為對治疏漏疲倦隨煩惱。疏漏疲倦者。謂能引蚊虻等處所生逼惱。不息修習者。謂為對治得少善法生知足喜隨煩惱。由得少善生知足喜故。止息所餘勝進善品。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。毀犯追悔者。謂于往來等事不正知而行。先越學處後生悔惱。不放逸修習者。謂為對治舍諸善軛隨煩惱。舍善軛者。由放逸過失故。于所造修勝進善品。舍勤方便不能究竟。念住修果者。謂斷四顛倒趣入四諦身等離系。是名修果斷。四顛倒者。謂四念住隨其次第能斷凈樂常我四種顛倒。修不凈觀故。了知諸受皆是苦故。通達諸識依緣差別唸唸變異故。觀察染凈唯有諸法無作用者故。又此四種如其次第趣入四諦。亦名修果。由身念住趣入苦諦。所有色身皆行苦相。粗重所顯故。是故修觀行時能治此輕安。于身差別生故。由受念住趣入集諦。以樂等諸受是和合愛等所依處故。由心念住趣入滅諦。觀離我識當無
【現代漢語翻譯】 現代漢語譯本： 此外，修習者指的是通過精進、策勵、勇猛不息、正念正知以及不放逸來修習。之所以有這些修習的差別，是因為：想要修習的人，是爲了對治不作意（沒有用心）的隨煩惱；精進修習的人，是爲了對治懈怠的隨煩惱；策勵修習的人，是爲了對治昏沉和掉舉的隨煩惱；努力修習的人，是爲了對治心生怯弱的隨煩惱。所謂心生怯弱，是指對於殊勝的功德，由於自我輕視而產生畏懼退縮；勇猛修習的人，是爲了對治疏忽和疲倦的隨煩惱。所謂疏忽和疲倦，是指容易被蚊蟲叮咬等環境所困擾；不停止修習的人，是爲了對治獲得少許善法就生起滿足喜悅的隨煩惱，因為對已得的少許善法感到滿足，就會停止繼續修習更殊勝的善法；正念修習的人，是爲了對治忘失尊長教誨的隨煩惱；正知修習的人，是爲了對治違犯戒律后產生追悔的隨煩惱。所謂違犯戒律后產生追悔，是指在行走往來等事情上，沒有以正知而行，先是違越了學處，之後才產生後悔煩惱；不放逸修習的人，是爲了對治捨棄諸善行的隨煩惱。所謂捨棄善行，是因為放逸的過失，對於所修習的殊勝善行，捨棄了精勤方便，不能達到究竟。 念住修習的果報，是指斷除四種顛倒，趨入四聖諦，身等獲得解脫，這稱為修習的果報。所謂斷除四種顛倒，是指四念住依次能夠斷除凈、樂、常、我四種顛倒。通過修習不凈觀，從而了知諸受皆是苦；通達諸識依緣而生，唸唸變異；觀察染污和清凈都只是諸法，沒有能作用的主體。此外，這四種修習依次趨入四聖諦，也稱為修習的果報。通過身念住趨入苦諦，因為所有色身都呈現行苦之相，為粗重所顯現。因此，修觀行時能夠對治這種粗重，從而對身體的差別產生覺悟。通過受念住趨入集諦，因為樂等諸受是和合、愛等煩惱的所依處。通過心念住趨入滅諦，觀察遠離我的意識，應當沒有...
【English Translation】 English version: Furthermore, the practitioner refers to cultivating through diligence, encouragement, relentless vigor, right mindfulness, right knowledge, and non-negligence. The reason for these differences in cultivation is that: one who desires to cultivate does so to counteract the afflictions of non-attention; one who diligently cultivates does so to counteract the afflictions of laziness; one who encourages cultivation does so to counteract the afflictions of lethargy and agitation; one who strives in cultivation does so to counteract the afflictions of inferiority. Inferiority refers to the timidity arising from self-deprecation towards the virtuous qualities attained through superior practices; one who vigorously cultivates does so to counteract the afflictions of negligence and weariness. Negligence and weariness refer to the vexations arising from places that attract mosquitoes and other insects; one who cultivates without ceasing does so to counteract the afflictions of contentment and joy arising from attaining a small amount of virtue, because being content with a small amount of virtue leads to ceasing the pursuit of further superior virtues; one who cultivates with right mindfulness does so to counteract the afflictions of forgetting the venerable teachings; one who cultivates with right knowledge does so to counteract the afflictions of regret arising from transgressions. Regret arising from transgressions refers to acting without right knowledge in activities such as going and coming, first violating the precepts and then experiencing regret and affliction; one who cultivates with non-negligence does so to counteract the afflictions of abandoning all virtuous yokes. Abandoning virtuous yokes refers to abandoning diligent effort and being unable to reach the ultimate goal in the superior virtues cultivated due to the fault of negligence. The result of cultivating the mindfulness is the severing of the four inversions, entering the Four Noble Truths, and the liberation of the body and so on, which is called the result of cultivation. Severing the four inversions refers to the four mindfulnesses being able to sever the four inversions of purity, pleasure, permanence, and self in that order. Through cultivating the contemplation of impurity, one understands that all feelings are suffering; comprehending that all consciousnesses arise dependently and change from moment to moment; observing that defilement and purity are merely phenomena without an agent. Furthermore, these four cultivations lead to the Four Noble Truths in that order, which is also called the result of cultivation. Through mindfulness of the body, one enters the Truth of Suffering, because all physical bodies exhibit the characteristic of suffering, manifested by heaviness. Therefore, when cultivating contemplation, one can counteract this heaviness, thereby generating awareness of the distinctions of the body. Through mindfulness of feelings, one enters the Truth of Origin, because feelings such as pleasure are the basis for aggregation, love, and other afflictions. Through mindfulness of the mind, one enters the Truth of Cessation, observing that without the consciousness of self, there should be no...
所有懼我斷門生涅槃怖永遠離故。由法念住趣入道諦。為斷所治法為修能治法故。又此四種如其次第能證得身受心法離系果。由此修習漸能遠離身等粗重故。四正斷所緣境者。謂已生未生所治能治法。初正斷緣已生所治法為境。為斷已生惡不善法。樂欲生故。第二正斷緣未生所治法為境。第三正斷緣未生能治法為境。第四正斷緣已生能治法為境。如經所說。應廣配釋。
正斷自體者。謂精進。
正斷助伴者。謂彼相應心心法等。
正斷修習者。如經說生欲策勵。發起正勤策心持心。此中諸句顯修正勤及所依止。所依止者。謂欲樂欲。為先發精進故。正勤者。謂策勵等。于止舉舍相作意等中。若由止等相作意。不顧戀所緣境。純修習對治。爾時名策勵。為欲損減沉沒掉舉發起正勤。所以者何。若沉沒隨煩惱生時。為損減彼故。以凈妙等作意策練其心。若掉舉隨煩惱生時。即以內證略攝門制持其心。爾時名為發起正勤。即為顯此損減沉掉善巧方便。故次說言策心持心。
正斷修果者。謂盡棄捨一切所治。于能對治若得若增。是名修果。初二正斷盡舍一切所治。如其所應。斷舍一切已生未生惡不善法故。第三正斷得能對治。能生未生諸善法故。第四正斷增能對治。已生善法令增廣故。
四神
【現代漢語翻譯】 現代漢語譯本：所有害怕我（佛陀）斷絕輪迴之門的人，都因為害怕涅槃而永遠遠離。通過修習法念住，可以趣入道諦（通往解脫的真理）。這是爲了斷除所治之法（煩惱）和修習能治之法（對治煩惱的方法）。此外，這四種念住依次能夠證得身、受、心、法遠離繫縛的果報。通過修習這些，可以逐漸遠離身等粗重（沉重和不自在）。 四正斷所緣境是指已生和未生的所治法和能治法。第一正斷以已生的所治法為境，爲了斷除已生的惡不善法，生起樂欲。第二正斷以未生的所治法為境。第三正斷以未生的能治法為境。第四正斷以已生的能治法為境。如經中所說，應該廣泛地配合解釋。 正斷的自體是精進（努力）。 正斷的助伴是與精進相應的心和心法等。 正斷的修習，如經中所說，是生起欲樂、策勵、發起正勤、策心、持心。這些語句顯示了修正勤以及所依止。所依止是指欲樂，因為它是發起精進的先決條件。正勤是指策勵等。在止、舉、舍相作意等中，如果通過止等相作意，不顧戀所緣境，純粹修習對治，這時稱為策勵。爲了損減沉沒和掉舉，發起正勤。為什麼呢？如果沉沒隨煩惱生起時，爲了損減它，用凈妙等作意策練其心。如果掉舉隨煩惱生起時，就以內證略攝門制持其心。這時稱為發起正勤。這是爲了顯示損減沉沒和掉舉的善巧方便，所以接著說策心持心。 正斷的修果是盡除和捨棄一切所治，對於能對治，無論是獲得還是增長，都稱為修果。初二正斷盡除和捨棄一切所治，如其所應，斷舍一切已生和未生的惡不善法。第三正斷獲得能對治，能夠生起未生的諸善法。第四正斷增長能對治，使已生的善法得以增廣。 四神
【English Translation】 English version: All who fear me (the Buddha) severing the gate of rebirth, forever stay away due to fear of Nirvana. By cultivating the mindfulness of Dharma, one can enter the Path Truth (the truth leading to liberation). This is to eliminate the dharmas to be treated (afflictions) and cultivate the dharmas that can treat them (methods to counter afflictions). Furthermore, these four types of mindfulness can sequentially attain the results of being free from the bondage of body, sensation, mind, and Dharma. By cultivating these, one can gradually move away from the grossness (heaviness and discomfort) of the body and so on. The objects of the Four Right Exertions refer to the dharmas to be treated and the dharmas that can treat them, whether they have already arisen or have not yet arisen. The first Right Exertion takes the dharmas to be treated that have already arisen as its object, in order to eliminate the evil and unwholesome dharmas that have already arisen, giving rise to desire. The second Right Exertion takes the dharmas to be treated that have not yet arisen as its object. The third Right Exertion takes the dharmas that can treat them that have not yet arisen as its object. The fourth Right Exertion takes the dharmas that can treat them that have already arisen as its object. As stated in the sutras, it should be widely explained and matched. The essence of Right Exertion is vigor (effort). The companions of Right Exertion are the mind and mental factors that are associated with vigor, and so on. The cultivation of Right Exertion, as stated in the sutras, is to generate desire, encourage, initiate right diligence, control the mind, and maintain the mind. These statements reveal the correction of right diligence and what it relies on. What it relies on refers to desire, because it is a prerequisite for initiating vigor. Right diligence refers to encouragement and so on. In the contemplation of stopping, raising, and relinquishing, etc., if through the contemplation of stopping, etc., one does not cling to the object of contemplation and purely cultivates the antidote, then it is called encouragement. In order to diminish sinking and agitation, initiate right diligence. Why? If sinking arises along with afflictions, in order to diminish it, use the contemplation of purity and subtlety, etc., to train the mind. If agitation arises along with afflictions, then use internal realization and the method of brief collection to control the mind. This is called initiating right diligence. This is to reveal the skillful means of diminishing sinking and agitation, so it is followed by saying control the mind and maintain the mind. The result of cultivating Right Exertion is to completely eliminate and abandon all that is to be treated, and for what can treat it, whether it is obtained or increased, it is called the result of cultivation. The first two Right Exertions completely eliminate and abandon all that is to be treated, as appropriate, eliminating and abandoning all evil and unwholesome dharmas that have already arisen and have not yet arisen. The third Right Exertion obtains what can treat it, and is able to generate all wholesome dharmas that have not yet arisen. The fourth Right Exertion increases what can treat it, so that the wholesome dharmas that have already arisen can be expanded. Four Divine
足所緣境者。謂已成滿定所作事。此復云何。由已成滿三摩地力。發起種種神變等事。是所緣境。
神足自體者。謂三摩地。
神足助伴者。謂欲勤心觀及彼相應心心法等。欲三摩地者。謂由殷重方便證心一境性。殷重方便者。謂由猛利樂欲猛利恭敬方便得三摩地。勤三摩地者。謂由無間方便觸心一境性。勤者。謂常精進無時暫間。心三摩地者。謂由先修定力觸心一境性。所以者何。由於前生數修定力。令彼種子功能增長。由種子力令心任運於三摩地隨順轉變。由此速證心一境性。觀三摩地者。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。為顯發生神足因性故。引修正斷中生欲策勵等諸句持心策心。是此次第。心三摩地者。由持心故得定持心。于內寂靜略攝速證定故。觀三摩地者。由策心故得定。依法觀門策練其心速得定故。
神足修習者。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。加行者。謂欲精進信。欲為精進依。信為欲因。所以者何。由欲求故。為得此義發勤精進。如是欲求不離信受。
【現代漢語翻譯】 現代漢語譯本 『足所緣境』指的是已經圓滿成就的禪定所產生的作用。這是什麼呢？由於已經圓滿成就了三摩地（Samadhi，禪定）的力量，從而引發種種神通變化等事情，這就是『所緣境』。
『神足自體』指的是三摩地（Samadhi，禪定）本身。
『神足助伴』指的是欲、勤、心、觀以及與它們相應的心和心所法等。『欲三摩地』指的是通過殷重（懇切認真）的方便，證得心專注于單一境界的性質。『殷重方便』指的是通過猛利的樂欲（強烈的意願）、猛利的恭敬等方便而獲得三摩地。『勤三摩地』指的是通過不間斷的方便，觸及心專注于單一境界的性質。『勤』指的是持續精進，沒有絲毫間斷。『心三摩地』指的是通過先前修習禪定的力量，觸及心專注于單一境界的性質。為什麼這麼說呢？因為在前世多次修習禪定的力量，使得那些種子（潛在的能力）的功能增長。通過種子的力量，使得心自然而然地隨順轉變到三摩地。由此迅速證得心專注于單一境界的性質。『觀三摩地』指的是通過聽聞他人的教法，在內心進行簡擇（選擇判斷），從而觸及心專注于單一境界的性質。另外，『欲三摩地』指的是通過生起意願而觸及心專注于單一境界的性質。『勤三摩地』指的是通過策勵（鞭策鼓勵），發起正勤而觸及心專注于單一境界的性質。『心三摩地』指的是通過持心（保持心念），觸及心專注于單一境界的性質。『觀三摩地』指的是通過策心（鞭策心念），觸及心專注于單一境界的性質。爲了顯示發生神足的因性，所以引用修正斷中生起意願、策勵等語句。持心、策心，是按照這樣的次第。『心三摩地』，由於持心的緣故而獲得禪定。持心，在於內心寂靜，略微收攝，迅速證得禪定。『觀三摩地』，由於策心的緣故而獲得禪定。依法觀的法門策練其心，迅速獲得禪定。
『神足修習』指的是多次修習八種斷行。哪八種呢？指的是欲、精進、信、安、正念、正知、思、舍。這八種可以概括為四種，即加行、攝受、繼屬、對治。『加行』指的是欲、精進、信。欲是精進的依靠，信是欲的原因。為什麼這麼說呢？因為由於有欲求，爲了獲得這個意義而發起勤奮精進。像這樣，欲求離不開信受。
【English Translation】 English version 'The object of the basis for supernatural power' refers to the function produced by Samadhi (concentration) that has been fully accomplished. What is this? It is the arising of various supernatural transformations and other things due to the power of fully accomplished Samadhi. This is the 'object of the basis'.
'The essence of supernatural power' refers to Samadhi (concentration) itself.
'The auxiliary factors of supernatural power' refer to desire, effort, mind, contemplation, and the corresponding mental factors and mental events. 'Samadhi of desire' refers to attaining the nature of the mind being focused on a single object through earnest and diligent means. 'Earnest means' refers to attaining Samadhi through intense aspiration (strong desire), intense reverence, and other means. 'Samadhi of effort' refers to touching the nature of the mind being focused on a single object through uninterrupted means. 'Effort' refers to constant diligence without any interruption. 'Samadhi of mind' refers to touching the nature of the mind being focused on a single object through the power of previously cultivated concentration. Why is this so? Because the power of cultivating concentration in previous lives many times causes the function of those seeds (latent abilities) to increase. Through the power of the seeds, the mind naturally transforms in accordance with Samadhi. Therefore, one quickly attains the nature of the mind being focused on a single object. 'Samadhi of contemplation' refers to touching the nature of the mind being focused on a single object through hearing the teachings of others and internally discerning (selecting and judging). Furthermore, 'Samadhi of desire' refers to touching the nature of the mind being focused on a single object through arising desire. 'Samadhi of effort' refers to touching the nature of the mind being focused on a single object through encouraging and initiating right effort. 'Samadhi of mind' refers to touching the nature of the mind being focused on a single object through holding the mind (maintaining mindfulness). 'Samadhi of contemplation' refers to touching the nature of the mind being focused on a single object through urging the mind (encouraging the mind). In order to reveal the causal nature of the arising of supernatural power, the phrases of generating desire and encouraging from the right exertion are quoted. Holding the mind and urging the mind are in this order. 'Samadhi of mind' is attained through holding the mind. Holding the mind lies in inner tranquility, slightly gathering in, and quickly attaining concentration. 'Samadhi of contemplation' is attained through urging the mind. Urging and training the mind according to the Dharma gate of contemplation quickly attains concentration.
'The cultivation of supernatural power' refers to repeatedly cultivating the eight kinds of abandoning practices. What are the eight? They refer to desire, effort, faith, ease, right mindfulness, right knowledge, thought, and equanimity. These eight can be summarized into four, namely, preliminary practice, reception, continuation, and counteraction. 'Preliminary practice' refers to desire, effort, and faith. Desire is the reliance of effort, and faith is the cause of desire. Why is this so? Because due to having desire, one initiates diligent effort in order to attain this meaning. In this way, desire cannot be separated from faith and acceptance.
有體等故。攝受者。謂安。由此輕安攝益身心故。繼屬者。謂正念正知。由不忘所緣安心一境故。若有放逸生如實了知故。隨其次第。對治者。謂思舍。策心持心二加行力。已生沉掉能遠離故。又能引發離隨煩惱止等相故。
複次欲勤心觀修有二種。謂並因緣聚散遠離。修不劣不散彼二所依隨順修。此中顯示欲等。能遠離聚散及因緣等二種修義。聚因緣者。謂遠離毗缽舍那故由懈怠門所生沉沒散因緣者。謂遠離不凈想故。由掉動門所生高舉。聚者。謂由惛沉睡眠門于內踧踖。散者。謂由隨順凈妙相門于外馳散。不劣隨順修者。謂依觀察相觀察諸法。不散隨順修者。謂依不凈想觀察發毛等事。彼二所依隨順修者。謂修光明想。依如是次第。薄伽梵說。我之慾樂無有下劣亦無高舉。于內不聚于外不散。有前後想及上下想。開發其心遠離纏縛。與光明俱自修其心。當令我心無諸闇蔽。神足修果者。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。
五根所緣境者。謂四聖諦。由諦現觀方便所攝作此行故。
五根自體者。謂信精進念定慧。
五根助伴者。謂彼相應心心法等。
五根修習者。
【現代漢語翻譯】 現代漢語譯本： 因為有『體』（śarīra，身體）等原因，所以需要『攝受』（parigraha，支援）。這裡說的『安』（praśrabdhi，輕安）是指，通過輕安來攝益身心。『繼屬』（anubandha，相續）指的是正念（smṛti，憶念）和正知（samprajanya，明瞭）。因為不忘記所緣境，使心安住于單一境界。如果有了放逸，就不能如實了知。隨順這些次第，『對治』（pratipakṣa，對治）指的是思（cetanā，思擇）和舍（upekṣā，捨棄）。通過策勵心和持心的兩種加行力，能夠遠離已經產生的沉沒和掉舉。並且能夠引發遠離隨煩惱的止等狀態。
其次，對於欲（chanda，意願）、勤（vyāyāma，精進）、心（citta，心識）、觀（mīmāṃsā，觀察）的修習有兩種。一種是併合因緣，遠離聚散；另一種是修習不劣不散，以及彼二所依的隨順修。這裡顯示了欲等能夠遠離聚散以及因緣等兩種修習的意義。『聚因緣』（saṃghāta-hetu，聚集的因緣）指的是遠離毗缽舍那（vipaśyanā，觀）的緣故，由懈怠所產生的沉沒。『散因緣』（vikṣepa-hetu，散亂的因緣）指的是遠離不凈想的緣故，由掉動所產生的高舉。『聚』（saṃghāta，聚集）指的是由惛沉睡眠而產生的內在侷促。『散』（vikṣepa，散亂）指的是由隨順凈妙之相而產生的外在馳散。『不劣隨順修』（anūna-anubandha-yoga，不低劣的隨順修）指的是依靠觀察相來觀察諸法。『不散隨順修』（avikṣipta-anubandha-yoga，不散亂的隨順修）指的是依靠不凈想來觀察頭髮、毛髮等事物。『彼二所依隨順修』（tad-āśraya-anubandha-yoga，以二者為所依的隨順修）指的是修習光明想。依照這樣的次第，薄伽梵（Bhagavān，世尊）說：『我的欲樂沒有下劣，也沒有高舉，于內不聚集，于外不散亂，有前後想和上下想，開發其心，遠離纏縛，與光明同在，自己修習其心，應當使我的心沒有各種黑暗遮蔽。』神足（ṛddhipāda，如意足）修習的果報是，因為已經很好地修治了三摩地（samādhi，禪定），所以隨所欲證的、所通達的法，就能隨心通達變現。又在各個不同的處所法中，證得堪能自在的作用。如所愿樂，能夠辦成種種神通等事。並且能夠引發殊勝的功德。
五根（pañcendriyāṇi，五種根）所緣境指的是四聖諦（catvāri āryasatyāni，四種高貴的真理）。由於諦現觀（satyābhisamaya，如實知見四聖諦）的方便所攝，而作這樣的修行。
五根的自體指的是信（śraddhā，信仰）、精進（vīrya，努力）、念（smṛti，憶念）、定（samādhi，禪定）、慧（prajñā，智慧）。
五根的助伴指的是與它們相應的心和心法等。
五根的修習是：
【English Translation】 English version: Because there are 'bodies' (śarīra) and other reasons, there is a need for 'reception' (parigraha). Here, 'tranquility' (praśrabdhi) means benefiting body and mind through tranquility. 'Continuity' (anubandha) refers to right mindfulness (smṛti) and right knowledge (samprajanya). Because one does not forget the object of focus, the mind dwells in a single state. If there is negligence, one cannot truly know. Following this order, 'antidote' (pratipakṣa) refers to thought (cetanā) and equanimity (upekṣā). Through the two efforts of urging the mind and holding the mind, one can stay away from sinking and agitation that have already arisen. And it can induce states such as cessation of afflictions.
Furthermore, there are two types of cultivation for desire (chanda), effort (vyāyāma), mind (citta), and observation (mīmāṃsā). One is combining causes and conditions, staying away from aggregation and dispersion; the other is cultivating without inferiority or dispersion, and the corresponding cultivation based on those two. Here, it shows that desire, etc., can stay away from the meaning of the two types of cultivation of aggregation and dispersion, and causes and conditions. 'Causes of aggregation' (saṃghāta-hetu) refers to sinking caused by laziness due to being away from insight (vipaśyanā). 'Causes of dispersion' (vikṣepa-hetu) refers to agitation caused by being away from the impure perception. 'Aggregation' (saṃghāta) refers to internal constriction caused by dullness and sleep. 'Dispersion' (vikṣepa) refers to external scattering caused by following pure and wonderful appearances. 'Non-inferior corresponding cultivation' (anūna-anubandha-yoga) refers to observing all dharmas by relying on observing appearances. 'Non-dispersed corresponding cultivation' (avikṣipta-anubandha-yoga) refers to observing things like hair by relying on the impure perception. 'Corresponding cultivation based on those two' (tad-āśraya-anubandha-yoga) refers to cultivating the perception of light. According to this order, the Blessed One (Bhagavān) said: 'My desire is neither inferior nor elevated, not aggregating internally, not scattering externally, having thoughts of before and after, and thoughts of above and below, developing the mind, staying away from bonds, being with light, cultivating the mind oneself, one should make my mind without various dark obscurations.' The result of cultivating the psychic power (ṛddhipāda) is that because one has cultivated samādhi (samādhi) well, one can understand and transform the dharma that one wishes to realize and understand at will. And in various places of dharma, one attains the ability to act freely. As one wishes, one can accomplish various supernatural things. And it can induce excellent merits.
The objects of the five faculties (pañcendriyāṇi) refer to the Four Noble Truths (catvāri āryasatyāni). Because of being included in the means of the direct realization of the Truths (satyābhisamaya), one performs such practice.
The essence of the five faculties refers to faith (śraddhā), effort (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā).
The companions of the five faculties refer to the mind and mental factors that correspond to them, etc.
The cultivation of the five faculties is:
謂信根于諸諦起忍可行修習。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。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。五根修果者。謂能速發諦現觀。由此增上力不久能生見道故。又能修治暖頂引發忍世第一法。即現此身已入順抉擇分位故。
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。謂五力所緣境等與根相似。然果有差別。所以者何。如說果者。謂能損減不信等障故。勝過於前雖與五根所緣境界自體等相似。然不可屈伏義有差別故。別立力分。
七覺支所緣境者。謂四聖諦如實性。如實性者。即是勝義清凈所緣故。
覺支自體者。謂念擇法精進喜安定舍。如是七法是覺支自體。念者是所依支。由繫念故令諸善法。皆不忘失。擇法者是自體支。是覺自相故。精進者是出離支。由此勢力能到所到故。喜者是利益支。由此勢力身調適故。安定舍者是不染污支。由此不染污故。依此不染污。故體是不染污故。如其次第由安故不染污。由此能除粗重過故。依定故不染污。依止於定得轉依故。舍是不染污體永除貪憂不染污位為自性故。
覺支助伴者。謂彼相應心心法等。
覺支修習者。謂
【現代漢語翻譯】 現代漢語譯本：所謂信根，是基於對諸諦（satya，真理）的信受而生起的忍可，是可以行持修習的。精進根，是基於對諸諦生起的忍可之後，爲了覺悟而生起的精進修行。念根，是在對諸諦發起精進之後，生起不忘失的行持修習。定根，是在對諸諦繫念之後，生起心一境性的行持修習。慧根，是在對諸諦心已得定之後，生起簡擇的行持修習。五根修習的果報是，能夠迅速地引發對諦的現觀（abhisamaya，現證）。由於這種增上力，不久就能生起見道（darshana-marga，見道）。又能夠修治暖位（ushmagata，暖位）、頂位（murdhan，頂位），引發忍位（kshanti，忍位）、世第一法（laukikagradharma，世第一法），即現在此身已經進入順抉擇分位（anulomiki-dharmah，隨順抉擇分）。 如五根和五力（bala，力量）也是如此。差別在於，五力能夠損減所對治的障礙，使其不可屈伏，因此稱為力。五力所緣的境界等與五根相似，然而果報有所差別。為什麼呢？如所說果報，是能夠損減不信等障礙。勝過於前述的五根，雖然與五根所緣的境界自體等相似，然而不可屈伏的意義有所差別，因此特別設立力這一部分。 七覺支（sapta bodhyanga，七菩提分）所緣的境界是，四聖諦（catvari aryasatyani，四聖諦）的如實性（yathabhutam，如實）。如實性，即是勝義清凈（paramartha-vishuddhi，勝義清凈）所緣。 覺支的自體是，念（smrti，念）、擇法（dharma-vicaya，擇法）、精進（virya，精進）、喜（priti，喜）、安（prashrabdhi，輕安）、定（samadhi，定）、舍（upeksa，舍）。這七法是覺支的自體。念是所依支，由於繫念的緣故，使一切善法都不忘失。擇法是自體支，是覺悟的自相。精進是出離支，由此勢力能夠到達所要到達之處。喜是利益支，由此勢力身心調適。安定舍是不染污支，由此不染污的緣故。依此不染污，所以體是不染污的。如其次第，由於安的緣故不染污，由此能夠去除粗重過失。依定的緣故不染污，依止於定而得轉依（ashraya-paravrtti，轉依）。舍是不染污的體性，永遠去除貪憂，不染污的位為自性。 覺支的助伴是，與覺支相應的那些心和心法等。 覺支的修習是，
【English Translation】 English version: So-called the root of faith (shraddha-indriya), arises from the acceptance of the various truths (satya), and is a practice that can be cultivated. The root of vigor (virya-indriya), arises after the acceptance of the various truths, and is the practice of vigor for the sake of enlightenment. The root of mindfulness (smrti-indriya), after initiating vigor towards the various truths, arises as the practice of non-forgetfulness. The root of concentration (samadhi-indriya), after focusing the mind on the various truths, arises as the practice of one-pointedness of mind. The root of wisdom (prajna-indriya), after the mind has attained concentration on the various truths, arises as the practice of discernment. The result of cultivating the five roots is that they can quickly bring about the direct realization (abhisamaya) of the truths. Due to this increasing power, the path of seeing (darshana-marga) can be generated soon. Furthermore, it can cultivate the stages of warmth (ushmagata), peak (murdhan), forbearance (kshanti), and the supreme mundane dharma (laukikagradharma), meaning that one has already entered the stage of conformity to determination (anulomiki-dharmah) in this very life. Similarly, the five powers (bala) are also like this. The difference is that the five powers can diminish the obstacles they oppose, making them insurmountable, hence they are called powers. The objects of the five powers are similar to the roots, but the results are different. Why? As it is said, the result is that they can diminish obstacles such as disbelief. They are superior to the previous five roots, although they are similar in terms of the nature of the objects they focus on, but the meaning of being insurmountable is different, hence the separate establishment of the power division. The objects of the seven factors of enlightenment (sapta bodhyanga) are the reality (yathabhutam) of the Four Noble Truths (catvari aryasatyani). Reality is the object of ultimate purity (paramartha-vishuddhi). The nature of the factors of enlightenment is mindfulness (smrti), discrimination of dharmas (dharma-vicaya), vigor (virya), joy (priti), tranquility (prashrabdhi), concentration (samadhi), and equanimity (upeksa). These seven dharmas are the nature of the factors of enlightenment. Mindfulness is the supporting factor, because by focusing the mind, all good dharmas are not forgotten. Discrimination of dharmas is the self-nature factor, as it is the self-nature of enlightenment. Vigor is the factor of detachment, because by this power, one can reach what needs to be reached. Joy is the factor of benefit, because by this power, the body is harmonized. Tranquility, concentration, and equanimity are the factors of non-contamination, because of this non-contamination. Based on this non-contamination, the essence is non-contaminated. In order, due to tranquility, there is no contamination, because it can remove coarse faults. Due to concentration, there is no contamination, relying on concentration to attain transformation of the basis (ashraya-paravrtti). Equanimity is the nature of non-contamination, forever removing greed and sorrow, with the state of non-contamination as its self-nature. The companions of the factors of enlightenment are the mental factors and mental events that are associated with the factors of enlightenment. The cultivation of the factors of enlightenment is,
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。如是四句隨其次第顯示緣四諦境修習覺支。所以者何。若緣苦體為惱苦時。于苦境界必求遠離故。名依止遠離。若緣愛相苦集為苦集時。於此境界必求離欲故。名依止離欲。若緣苦滅為苦滅時。於此境界必求作證故。名依止寂滅。棄捨者。謂趣苦滅行。由此勢力棄捨苦故。是故若緣此境時。於此境界必求修習故名迴向棄捨。
覺支修果者。謂見道所斷煩惱永斷。由七覺支是見道自體故。
八聖道支所緣境者。謂即此後時四聖諦如實性。由見道后所緣境界。即先所見諸諦如實性為體故。
道支自體者。謂正見正思惟正語正業正命正精進正念正定。如是八法名道支自體。正見者。是分別支。如先所證真實簡擇故。正思惟者。是誨示他支。如其所證方便安立發語言故。正語正業正命者。是令他信支。如其次第。令他于證理者決定信有見戒正命清凈性故。所以者何。由正語故隨自所證。善能問答論議抉擇。由此了知有見清凈。由正業故往來進止正行具足。由此了知有戒清凈。由正命故如法乞求佛所聽許衣缽資具。由此了知有命清凈。正精進者。是凈煩惱障支由此永斷一切結故。正念者。是凈隨煩惱障支。由此不忘失正止舉相等
【現代漢語翻譯】 現代漢語譯本 依止遠離（viveka-nissita）。依止無慾（virāga-nissita）。依止寂滅（nirodha-nissita）。迴向棄捨修念覺支（smṛti-saṃbojjhaṅga）。如念覺支乃至舍覺支（upekṣā-saṃbojjhaṅga）亦爾。如是四句隨其次第顯示緣四諦境修習覺支。所以者何。若緣苦體為惱苦時。于苦境界必求遠離故。名依止遠離。若緣愛相苦集為苦集時。於此境界必求離欲故。名依止離欲。若緣苦滅為苦滅時。於此境界必求作證故。名依止寂滅。棄捨者。謂趣苦滅行。由此勢力棄捨苦故。是故若緣此境時。於此境界必求修習故名迴向棄捨。
覺支修果者。謂見道所斷煩惱永斷。由七覺支是見道自體故。
八聖道支所緣境者。謂即此後時四聖諦如實性。由見道后所緣境界。即先所見諸諦如實性為體故。
道支自體者。謂正見（samyag-dṛṣṭi）正思惟（samyak-saṃkalpa）正語（samyag-vāc）正業（samyak-karmānta）正命（samyag-ājīva）正精進（samyag-vyāyāma）正念（samyak-smṛti）正定（samyak-samādhi）。如是八法名道支自體。正見者。是分別支。如先所證真實簡擇故。正思惟者。是誨示他支。如其所證方便安立發語言故。正語正業正命者。是令他信支。如其次第。令他于證理者決定信有見戒正命清凈性故。所以者何。由正語故隨自所證。善能問答論議抉擇。由此了知有見清凈。由正業故往來進止正行具足。由此了知有戒清凈。由正命故如法乞求佛所聽許衣缽資具。由此了知有命清凈。正精進者。是凈煩惱障支由此永斷一切結故。正念者。是凈隨煩惱障支。由此不忘失正止舉相等
【English Translation】 English version Relying on seclusion (viveka-nissita), relying on detachment (virāga-nissita), relying on cessation (nirodha-nissita), and dedicating to relinquishment, cultivate the mindfulness enlightenment factor (smṛti-saṃbojjhaṅga). It is the same for mindfulness enlightenment factor up to equanimity enlightenment factor (upekṣā-saṃbojjhaṅga). These four phrases, in their respective order, show the cultivation of the enlightenment factors in relation to the four noble truths. Why is that? If one relates to the nature of suffering as afflicted suffering, one must seek seclusion from the realm of suffering. Therefore, it is called 'relying on seclusion.' If one relates to the accumulation of suffering, which is the aspect of craving, as the accumulation of suffering, one must seek detachment from this realm. Therefore, it is called 'relying on detachment.' If one relates to the cessation of suffering as the cessation of suffering, one must seek to realize it in this realm. Therefore, it is called 'relying on cessation.' 'Relinquishment' refers to the path leading to the cessation of suffering. Through this power, suffering is relinquished. Therefore, if one relates to this realm, one must seek to cultivate it in this realm, hence it is called 'dedicating to relinquishment.'
The result of cultivating the enlightenment factors is the permanent elimination of afflictions severed by the path of seeing. This is because the seven enlightenment factors are the very nature of the path of seeing.
The object of the eightfold noble path is the true nature of the four noble truths at that subsequent time. Because the object of the path of seeing is the true nature of the truths previously seen.
The self-nature of the path factors are: right view (samyag-dṛṣṭi), right thought (samyak-saṃkalpa), right speech (samyag-vāc), right action (samyak-karmānta), right livelihood (samyag-ājīva), right effort (samyag-vyāyāma), right mindfulness (samyak-smṛti), and right concentration (samyak-samādhi). These eight factors are called the self-nature of the path factors. Right view is the factor of discernment, because it truly distinguishes what has been previously realized. Right thought is the factor of instruction to others, because it conveniently establishes and expresses language according to what has been realized. Right speech, right action, and right livelihood are the factors of inspiring faith in others, in their respective order, causing others to have firm faith in the purity of view, discipline, and livelihood of those who have realized the truth. Why is that? Because with right speech, one is able to skillfully answer, debate, and resolve questions according to one's own realization. From this, one knows that there is purity of view. Because with right action, one's comings and goings, advances and retreats are complete with correct conduct. From this, one knows that there is purity of discipline. Because with right livelihood, one seeks clothing, alms bowl, and requisites in accordance with the Dharma and as permitted by the Buddha. From this, one knows that there is purity of livelihood. Right effort is the factor of purifying the obscurations of afflictions, thereby permanently severing all fetters. Right mindfulness is the factor of purifying the obscurations of secondary afflictions, thereby not forgetting the correct cessation and upholding, etc.
。永不容受沉掉等隨煩惱故。正定者。是能凈最勝功德障支。由此引發神通等無量勝功德故。
道支助伴者。謂彼相應心心法等。
道支修習者。如覺支說。謂依止遠離依止無慾依止寂滅。迴向棄捨修習正見。乃至廣說。如是諸句義如前所說道理應隨順知。
道支修果者。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。苦正行者。謂依未至及無色地。如其次第。奢摩他毗缽舍那微劣故。樂正行者。謂依靜慮雙道轉故。遲通者。謂鈍根依苦樂二地。速通者。謂利根依苦樂二地。
四法跡者。謂無貪無瞋正念正定。無貪無瞋能令增上戒學清凈。不因貪恚門毀犯學處故。正念能令增上心學清凈。由於所緣無有忘失持心令定故。正定能令增上慧學清凈。由定心者能如實遍知故。
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。如是九行令心安住。是奢摩他。令住者攝外攀緣內離散亂。最初繫心故。等住者。最初繫縛粗動心已。即于所緣相續繫念。微細漸略故。安住者。或時
【現代漢語翻譯】 現代漢語譯本：永不容受沉掉等隨煩惱的緣故。正定（Samadhi，專注）是指能夠凈化最殊勝功德的障礙之支。因為由此能夠引發神通等無量殊勝功德。
道支助伴是指與道支相應的那些心和心所法等。
道支修習，如覺支所說。即依止遠離，依止無慾，依止寂滅，迴向棄捨，修習正見，乃至廣說。這些語句的含義，應當如前面所說的道理那樣隨順理解。
道支修習的果報是指分別教誨他人，使他人信服，煩惱障清凈，隨煩惱障清凈，最殊勝功德障清凈的緣故。
四正行是指苦遲通行、苦速通行、樂遲通行、樂速通行。苦遲通行是指鈍根且未獲得根本靜慮（Dhyana，禪定）。苦速通行是指利根且未獲得根本靜慮。樂遲通行是指鈍根且已獲得根本靜慮。樂速通行是指利根且已獲得根本靜慮。苦正行是指依止未至定（Upacara Samadhi）以及無色定（Arupa Samapatti），如其次第，因為奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀）微弱的緣故。樂正行是指依止靜慮，雙道運轉的緣故。遲通是指鈍根依止苦樂二地。速通是指利根依止苦樂二地。
四法跡是指無貪（Alobha，不貪）、無瞋（Advesha，不嗔）、正念（Sati，正念）、正定（Samadhi，正定）。無貪和無瞋能夠使增上戒學清凈，因為不會因為貪慾和嗔恚而毀犯學處。正念能夠使增上心學清凈，因為對於所緣境不會忘失，能夠保持心定。正定能夠使增上慧學清凈，因為由定心者能夠如實遍知。
奢摩他（Samatha，止）是指對於內心攝持，使心安住、等住、安住、近住，調順、寂靜、最極寂靜，專注一趣，平等攝持。像這樣九種行相使心安住，就是奢摩他。令住是指攝持外在的攀緣，內在遠離散亂，最初繫縛心念的緣故。等住是指最初繫縛粗動的心之後，就在所緣境上相續繫念，使心念微細漸略的緣故。安住是指或者有時
【English Translation】 English version: It is because it never allows afflictions such as sinking and agitation to arise. Right concentration (Samadhi), is the support that purifies the obstacles to the most supreme merits. Because it gives rise to countless supreme merits such as supernormal powers.
The companions of the path factors refer to the associated mental factors and so on.
The cultivation of the path factors is as described in the enlightenment factors. That is, relying on detachment, relying on desirelessness, relying on tranquility, dedicating and abandoning, cultivating right view, and so on. The meanings of these phrases should be understood in accordance with the principles previously explained.
The result of cultivating the path factors is to separately instruct others, causing them to have faith, purifying the obstacles of afflictions, purifying the obstacles of secondary afflictions, and purifying the obstacles of the most supreme merits.
The four right practices are: the slow painful path, the fast painful path, the slow pleasant path, and the fast pleasant path. The first refers to those with dull faculties who have not attained fundamental meditative absorption (Dhyana). The second refers to those with sharp faculties who have not attained fundamental meditative absorption. The third refers to those with dull faculties who have attained fundamental meditative absorption. The fourth refers to those with sharp faculties who have attained fundamental meditative absorption. The painful right practice refers to relying on the access concentration (Upacara Samadhi) and the formless realms (Arupa Samapatti), in that order, because calm abiding (Samatha) and insight (Vipassana) are weak. The pleasant right practice refers to relying on meditative absorption, because the two paths operate together. The slow path refers to dull faculties relying on the two realms of pain and pleasure. The fast path refers to sharp faculties relying on the two realms of pain and pleasure.
The four traces of Dharma are non-greed (Alobha), non-hatred (Advesha), right mindfulness (Sati), and right concentration (Samadhi). Non-greed and non-hatred enable the purity of higher discipline in morality, because one does not violate the precepts due to greed and hatred. Right mindfulness enables the purity of higher discipline in mind, because one does not forget the object of focus and maintains the mind in concentration. Right concentration enables the purity of higher discipline in wisdom, because one with a concentrated mind can truly and fully know.
Calm abiding (Samatha) refers to internally gathering the mind, causing it to abide, abide equally, settle, draw near, be tamed, be pacified, be most pacified, be focused on one object, and be held equally. These nine aspects cause the mind to abide, which is calm abiding. 'Causing to abide' refers to gathering external clinging and internally abandoning distraction, because it initially binds the mind. 'Abiding equally' refers to continuously focusing on the object after initially binding the coarse and moving mind, making the mind subtle and gradually diminishing. 'Settling' refers to sometimes
失念于外馳散。尋復斂攝故。近住者。從初已來為令其心於外不散。親近念住故。調順者。從先已來於散亂因色等法中。起過患想增上力故。調伏其心令不流散故。寂靜者。于擾動心散亂惡覺隨煩惱中深見過患。攝伏其心令不流散故。最極寂靜者。或時失念散亂覺等率爾現行。即便制伏令不更起故。專注一趣者。精勤加行無間無缺。相續安住勝三摩地故。平等攝持者。善修習故。不由加行遠離功用。定心相續離散亂轉故。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。此中諸句依正行所緣境說。或依善巧所緣境說。或依凈煩惱所緣境說。簡擇諸法者。盡所有故。最極簡擇者。如所有故。普遍尋思者。由有分別作意俱行慧建立諸法相故。周審觀察者。委具推求故。
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。此類專心制伏沉掉雙修二道。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。此中依于止觀說四種道。初已得止故宴坐住心。乃至平等攝持。未得觀故還
【現代漢語翻譯】 現代漢語譯本 『失念于外馳散』：指心念向外散亂。『尋復斂攝故』：指立即收攝散亂的心念。『近住者』：指從一開始就爲了使心不向外散亂，親近於正念的安住。『調順者』：指從一開始就對導致散亂的色等法，生起過患的認識，從而增強力量，調伏其心，使其不流散。『寂靜者』：指對於擾動心、散亂惡覺以及隨煩惱，深刻地認識到其過患，從而攝伏其心，使其不流散。『最極寂靜者』：指有時失念、散亂覺等突然出現，立即制伏，使其不再生起。『專注一趣者』：指精勤地修行，沒有間斷和缺失，相續安住于殊勝的三摩地（Samadhi，禪定）。『平等攝持者』：指因為善於修習，所以不需要特別的努力，就能使定心相續不斷，遠離散亂。『毗缽舍那者』：指簡擇諸法，最極地簡擇，普遍地尋思，周密地觀察，爲了對治粗重相的執著，爲了制伏各種顛倒，使無顛倒的心善於安住。這裡所說的各種語句，是依據正行所緣境而說的，或者依據善巧所緣境而說的，或者依據清凈煩惱所緣境而說的。『簡擇諸法者』：指盡所有性。『最極簡擇者』：指如所有性。『普遍尋思者』：指由有分別作意俱行的智慧，建立諸法的相。『周審觀察者』：指委細地、全面地推求。 又依據奢摩他（Samatha，止）和毗缽舍那（Vipassanā，觀）建立四種道。或者有一類人，已經獲得了奢摩他，但沒有獲得毗缽舍那，這類人依據奢摩他進修毗缽舍那。或者有一類人，已經獲得了毗缽舍那，但沒有獲得奢摩他，這類人依據毗缽舍那進修奢摩他。或者有一類人，既沒有獲得奢摩他，也沒有獲得毗缽舍那，這類人專心制伏沉掉，雙修止觀二道。或者有一類人，已經獲得了奢摩他和毗缽舍那，這類人奢摩他和毗缽舍那二道和合，平等地同時運轉。這裡是依據止觀來說四種道。最初已經獲得止，所以宴坐住心，乃至平等攝持。因為沒有獲得觀，所以還...
【English Translation】 English version 'Lost mindfulness and wandering outwards': This refers to the mind scattering outwards. 'Immediately recollect and gather it back': This refers to immediately recollecting and gathering back the scattered mind. 'Dwelling closely': This refers to, from the very beginning, drawing near to the abiding of mindfulness in order to prevent the mind from scattering outwards. 'Taming and subduing': This refers to, from the beginning, generating the thought of the faults in the objects of the senses such as form, which are the causes of distraction, thereby increasing the power to tame and subdue the mind, preventing it from wandering. 'Tranquilizing': This refers to deeply recognizing the faults in disturbing thoughts, scattered evil thoughts, and accompanying afflictions, thereby subduing the mind and preventing it from wandering. 'Most extremely tranquilizing': This refers to immediately restraining and preventing the arising of thoughts of lost mindfulness, scattered thoughts, etc., when they suddenly appear. 'Concentrating on one aim': This refers to diligently practicing without interruption or deficiency, continuously abiding in the supreme Samadhi (禪定, meditative absorption). 'Equally maintaining': This refers to, because of skillful practice, being able to continuously maintain the concentrated mind without special effort, free from scattering. 'Vipassanā': This refers to discriminating phenomena, most extremely discriminating, universally contemplating, and thoroughly observing, in order to counteract the clinging to the coarse and heavy aspects, in order to subdue various inversions, and to enable the non-inverted mind to abide well. The various statements here are made based on the object of the correct practice, or based on the object of skillful practice, or based on the object of purifying afflictions. 'Discriminating phenomena': This refers to the exhaustive nature of all things. 'Most extremely discriminating': This refers to the nature of things as they are. 'Universally contemplating': This refers to establishing the characteristics of phenomena through the wisdom that accompanies conceptual thought. 'Thoroughly observing': This refers to meticulously and comprehensively investigating. Furthermore, four paths are established based on Samatha (奢摩他, calming) and Vipassanā (毗缽舍那, insight). There are some who have attained Samatha but not Vipassanā; these individuals cultivate Vipassanā based on Samatha. There are others who have attained Vipassanā but not Samatha; these individuals cultivate Samatha based on Vipassanā. There are others who have attained neither Samatha nor Vipassanā; these individuals focus on subduing dullness and agitation, cultivating both calming and insight. There are others who have attained both Samatha and Vipassanā; for these individuals, the paths of Samatha and Vipassanā are combined, operating equally and simultaneously. Here, the four paths are described based on calming and insight. Initially, having attained calming, one dwells in seated meditation, up to equally maintaining. Because insight has not been attained, therefore...
復宴坐。依三摩地簡擇諸法。乃至周審觀察。第二與此相違。第三二俱未得雙進修習。云何修習。謂聽聞法由受持門進修正觀。以此為先進修于止。第四已得二種相應俱轉。
三根者。謂未知欲知根已知根具知根。未知欲知根者。謂于方便道及於見道十五心剎那中所有諸根。此中顯示順抉擇分所攝方便道。及見道十五剎那所有諸根。是未知欲知根體。言諸根者。謂意根信等五根。由未至等地所依差別故。如其所應有樂喜憂舍根隨一。憂根者。謂方便道時順抉擇分后。于上解脫希求欲證愁戚所攝。如是十根先未知真。為欲得知修習轉故。名未知欲知根。已知根者。從第十六見道心剎那已上。於一切有學道中所有諸根。是已知根體。所以者何。即前十根從第十六見道心剎那。乃至金剛喻定。于如是有學道中。未有所應知境。曾所不知故。名已知根。具知根者。謂于無學道所有諸根。言諸根者。即前所說九根除憂根。于無學道中說名具知根。具知者。謂阿羅漢等此所有根名具知根。無學身中無有憂根所應學無故。
複次依止修道分別修義。謂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如是依一切上地現修道時。皆能修習地獄下地所有善根。于彼得自在故。當知此中所說義
【現代漢語翻譯】 現代漢語譯本 再次宴坐，依據三摩地（Samadhi，定）來簡擇諸法，乃至周全審慎地觀察。第二種情況與此相反。第三種情況是兩種狀態都未達到，需要同時並進地修習。如何修習呢？就是聽聞佛法，通過受持法門來進一步修正觀。以此為先，進而修習止（Samatha，奢摩他，止觀的止）。第四種情況是已經獲得兩種相應的狀態，並且能夠同時運轉。
三種根是指：未知欲知根、已知根、具知根。未知欲知根是指在方便道以及見道十五個心剎那中所擁有的各種根。這裡顯示了順抉擇分所攝的方便道，以及見道十五個剎那中所有的根，是未知欲知根的本體。所說的『諸根』，是指意根、信等五根。由於未至定等所依的差別，因此相應地會有樂根、喜根、憂根、舍根中的某一種。憂根是指在方便道時，順抉擇分之後，對於上層解脫懷有希求，想要證得而產生的愁戚所攝。像這樣，這十種根先前未知真理，爲了想要得知而修習轉變，所以稱為未知欲知根。已知根是指從第十六個見道心剎那開始，在一切有學道中所擁有的各種根，是已知根的本體。為什麼這樣說呢？因為前面的十種根從第十六個見道心剎那，乃至金剛喻定，在這樣的有學道中，沒有應該知道的境界，曾經沒有知曉過，所以稱為已知根。具知根是指在無學道中所擁有的各種根。所說的『諸根』，就是前面所說的九根，除去憂根。在無學道中被稱為具知根。具知，是指阿羅漢等，他們所擁有的根稱為具知根。無學之身中沒有憂根，因為沒有應該學習的內容了。
再次，依據修道來分別修習的意義。就是依據初禪靜慮地現前修道時，也修習欲界系的所有善根，因為在那裡獲得了自在。就像依據初禪靜慮地修習欲界善一樣，依據一切上地現前修道時，都能修習地獄下地所有的善根，因為在那裡獲得了自在。應當知道這裡所說的意義。
【English Translation】 English version Again, one sits in meditation, and according to Samadhi (定, concentration), discriminates all dharmas, even to the point of thoroughly and carefully observing them. The second case is the opposite of this. The third case is that neither of the two states has been attained, and both need to be cultivated simultaneously. How does one cultivate? It means listening to the Dharma, and through the gate of upholding it, further correcting one's contemplation. Taking this as a priority, one then cultivates Samatha (奢摩他, calming meditation). The fourth case is that one has already attained two corresponding states, and they can both operate simultaneously.
The three roots are: the root of 'unknown yet desiring to know', the root of 'already knowing', and the root of 'fully knowing'. The root of 'unknown yet desiring to know' refers to all the roots possessed in the path of expedient means and in the fifteen moments of thought in the path of seeing. This shows that the path of expedient means encompassed by the sequential decisive division, and all the roots in the fifteen moments of thought in the path of seeing, are the substance of the root of 'unknown yet desiring to know'. The 'roots' refer to the mind-root, the five roots of faith, etc. Due to the differences in the bases of the Unreached State and others, there will accordingly be one of the roots of pleasure, joy, sorrow, or equanimity. The root of sorrow refers to that which is encompassed by sorrow and anxiety when, in the path of expedient means, after the sequential decisive division, one has a desire for higher liberation and seeks to attain it. Thus, these ten roots previously did not know the truth, and in order to want to know it, they cultivate and transform, hence they are called the root of 'unknown yet desiring to know'. The root of 'already knowing' refers to all the roots possessed in all paths of learning from the sixteenth moment of thought in the path of seeing onwards. This is the substance of the root of 'already knowing'. Why is this so? Because from the sixteenth moment of thought in the path of seeing onwards, up to the Vajra-like Samadhi, in such paths of learning, there is no realm that should be known, and it has never been known before, hence it is called the root of 'already knowing'. The root of 'fully knowing' refers to all the roots possessed in the path of no-more-learning. The 'roots' refer to the nine roots mentioned earlier, excluding the root of sorrow. In the path of no-more-learning, it is called the root of 'fully knowing'. 'Fully knowing' refers to Arhats (阿羅漢) and others; the roots possessed by them are called the root of 'fully knowing'. There is no root of sorrow in the body of no-more-learning, because there is nothing that should be learned.
Again, according to the path of cultivation, one distinguishes the meaning of cultivation. That is, when presently cultivating the path in the first Dhyana (禪那, meditation) realm, one also cultivates all the wholesome roots of the desire realm, because one has attained freedom there. Just as one cultivates the wholesome of the desire realm according to the first Dhyana realm, so too, when presently cultivating the path in all higher realms, one can cultivate all the wholesome roots of the lower realms, because one has attained freedom there. One should know the meaning spoken of here.
者。謂依止上地現前修習道時。地獄下地所有善根。雖不現前亦皆修習。何以故。于彼得自在故。自在者。謂轉增勝現行自在故。
究竟道者。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何等為十。所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。如是二十四種略攝一切粗重。
一切遍行戲論粗重者。謂執眼等諸法習氣無始時來依附阿賴耶識相續不斷。即此名為戲論習氣。從此習氣眼等諸法。及名言執數數生起。領受粗重者。謂有漏諸受習氣。煩惱粗重者。謂煩惱隨眠。業粗重者。謂有漏業習氣。異熟粗重者。謂異熟無堪能性。煩惱障粗重者。謂猛利長時煩惱性。業障粗重者。謂能障道無間等業障性。異熟障粗重者。謂與諦現觀相違。地獄等自體得。蓋粗重者。謂能障礙善品方便盛貪慾等性。尋思
【現代漢語翻譯】 現代漢語譯本：
這裡說的是，當依止上地現前修習道的時候，地獄下地的所有善根，雖然不現前，但也都在修習。為什麼呢？因為對於它們已經得到了自在。自在的意思是，能夠轉變、增長、殊勝、現行自在的緣故。 究竟道指的是，依靠金剛喻定，一切粗重永遠止息的緣故，一切繫縛永遠斷除的緣故，永遠證得一切離系之所得的緣故。從此次第無間地轉依，證得盡智和無生智。十無學法是什麼呢？就是無學正見，乃至無學正定，無學正解脫，無學正智。像這樣的法，叫做究竟道。 什麼叫做一切粗重呢？概括地說有二十四種。就是一切遍行戲論粗重、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。像這二十四種，概括了一切粗重。 一切遍行戲論粗重指的是，執著眼等諸法的習氣，從無始時以來依附在阿賴耶識（ālaya-vijñāna，藏識）上，相續不斷。這就是戲論習氣。從此習氣，眼等諸法以及名言執著，數數生起。領受粗重指的是，有漏諸受的習氣。煩惱粗重指的是，煩惱隨眠。業粗重指的是，有漏業的習氣。異熟粗重指的是，異熟沒有堪能性。煩惱障粗重指的是，猛利長時的煩惱性。業障粗重指的是，能夠障礙道的無間等業障性。異熟障粗重指的是，與諦現觀相違，地獄等自體得。蓋粗重指的是，能夠障礙善品方便的盛貪慾等性。尋思粗重指的是……
【English Translation】 English version:
This refers to, when relying on the higher ground to presently cultivate the path, all the roots of goodness in the lower realms and lower grounds, although not present, are all being cultivated. Why? Because one has attained freedom over them. 'Freedom' means being able to transform, increase, become superior, and presently act freely. The ultimate path refers to, relying on the Vajra-like Samadhi (vajropama-samādhi), all coarse burdens are forever ceased, all bonds are forever severed, and one has forever realized all attainments of detachment. From this sequential and uninterrupted transformation, one attains the Exhaustion Knowledge (kṣaya-jñāna) and the Non-arising Knowledge (anutpāda-jñāna). What are the ten non-learning Dharmas (aśaikṣa-dharma)? They are non-learning Right View (samyag-dṛṣṭi), up to non-learning Right Concentration (samyak-samādhi), non-learning Right Liberation (samyag-vimukti), and non-learning Right Knowledge (samyag-jñāna). Such Dharmas are called the ultimate path. What is meant by all coarse burdens? Briefly speaking, there are twenty-four kinds. They are all-pervasive discursive thought coarse burden, feeling coarse burden, affliction coarse burden, karma coarse burden, Vipāka (mature result) coarse burden, affliction obstacle coarse burden, karma obstacle coarse burden, Vipāka obstacle coarse burden, hindrance coarse burden, thought coarse burden, food coarse burden, intercourse coarse burden, dream coarse burden, illness coarse burden, old age coarse burden, death coarse burden, fatigue coarse burden, firm coarse burden, coarse coarse burden, medium coarse burden, subtle coarse burden, affliction obstacle coarse burden, Samadhi obstacle coarse burden, and knowledge obstacle coarse burden. These twenty-four kinds encompass all coarse burdens. The all-pervasive discursive thought coarse burden refers to the habit energy of clinging to phenomena such as the eye, which has been continuously attached to the Ālaya-vijñāna (store consciousness) since beginningless time. This is called the habit energy of discursive thought. From this habit energy, phenomena such as the eye and clinging to names and words arise repeatedly. The feeling coarse burden refers to the habit energy of contaminated feelings. The affliction coarse burden refers to the latent afflictions. The karma coarse burden refers to the habit energy of contaminated karma. The Vipāka coarse burden refers to the inability of Vipāka. The affliction obstacle coarse burden refers to the nature of intense and prolonged afflictions. The karma obstacle coarse burden refers to the nature of karma obstacles such as uninterrupted karma that can obstruct the path. The Vipāka obstacle coarse burden refers to the attainment of self-nature such as hell, which is contrary to the direct realization of the Truth. The hindrance coarse burden refers to the nature of intense greed, etc., that can hinder the means of virtuous qualities. The thought coarse burden refers to...
粗重者。謂能障礙欣樂出家欲尋思等性。飲食粗重者。謂極多少食于方便行無堪任性。交會粗重者。謂兩兩形交身心疲損性。夢粗重者。謂睡眠所發身惛劣性。病粗重者。謂諸界互違所發不安隱性。老粗重者。謂大種衰變所起不隨轉性。死粗重者。謂臨命終時諸根亂性。勞倦粗重者。謂遠行等所作支體頓弊性。堅固粗重者。謂無涅槃法者。如其所應。所有戲論粗重等性。粗中細粗重者。謂欲色無色所有粗重。如其次第。煩惱障粗重者。謂聲聞獨覺菩提所治。定障粗重者。謂九次第定所發功德所治。所知障粗重者。謂一切智性所治如是隨其所應。一切粗重永已息故。名究竟道。如說如是行者。心解脫圓滿。慧解脫圓滿。身粗重永息。由成就念為因故。于最初門善調善護善防善覆極善修治。謂于眼所識色乃至於意所識法亦爾。
系得者。謂于粗重積集。假立系得性。
離系得者。謂于粗重離散。假立離系得性。金剛喻定者。謂居修道最後斷結道位所有三摩地。此復略有二種。謂方便道攝無間道攝。方便道攝者。謂從此已去不為一切障所礙而能破一切障。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。云何此金剛喻定名無間。謂此相續流非世間行所間缺故。堅固者。非一切障所壞。能壞
【現代漢語翻譯】 現代漢語譯本 『粗重』是指能夠阻礙對欣然嚮往出家、進行尋思等性質的事物。『飲食粗重』是指即使極少量食物也無法勝任方便修行。『會粗重』是指男女交合導致身心疲憊的性質。『夢粗重』是指睡眠時產生的身體昏沉遲鈍的性質。『病粗重』是指諸界互相違背所產生的不安穩的性質。『老粗重』是指構成身體的大種衰變所引起的不隨心所欲的性質。『死粗重』是指臨命終時諸根錯亂的性質。『勞倦粗重』是指由於遠行等活動所造成的肢體疲憊不堪的性質。『堅固粗重』是指那些沒有涅槃之法的人所具有的性質。如其所應，所有戲論的粗重等性質。粗、中、細的粗重是指欲界、色界、無色界所有的粗重，按照它們的次第。『煩惱障粗重』是指聲聞、獨覺菩提所能對治的。『定障粗重』是指九次第定所產生的功德所能對治的。『所知障粗重』是指一切智性所能對治的。像這樣，隨著情況的不同，一切粗重永遠止息，就叫做究竟道。正如所說，像這樣修行的人，心解脫圓滿，慧解脫圓滿，身體的粗重永遠止息，由於成就正念為因緣的緣故，在最初的門徑上善於調伏、善於守護、善於防範、善於覆蓋、極其善於修治，也就是對於眼睛所認識的色，乃至對於意識所認識的法也是這樣。
『系得』是指對於粗重的積聚，假立的系得的性質。
『離系得』是指對於粗重的離散，假立的離系得的性質。『金剛喻定』是指處於修道最後斷結道位時所具有的三摩地（Samadhi，一種高度集中的精神狀態）。這又可以略分為兩種，即方便道所攝和無間道所攝。方便道所攝是指從此以後不再被一切障礙所阻礙，並且能夠破除一切障礙。無間道所攝是指從此無間地生起盡智和無生智。而且，這種三摩地無間斷、堅固、一味、遍滿。為什麼這種金剛喻定被稱為『無間』呢？因為這種相續的流動不被世俗的行為所間斷。『堅固』是指不被一切障礙所破壞，並且能夠破壞一切障礙。
【English Translation】 English version 'Grossness' refers to the nature of things that can hinder the desire to joyfully renounce the world and engage in contemplation, etc. 'Grossness of food' refers to the inability to engage in expedient practices even with minimal food intake. 'Grossness of association' refers to the nature of physical and mental exhaustion resulting from sexual intercourse. 'Grossness of dreams' refers to the dull and sluggish nature of the body arising from sleep. 'Grossness of illness' refers to the unstable nature arising from the disharmony of the elements. 'Grossness of old age' refers to the uncontrollable nature arising from the decay of the great elements. 'Grossness of death' refers to the chaotic nature of the senses at the time of death. 'Grossness of fatigue' refers to the exhausted nature of the limbs resulting from activities such as long journeys. 'Steadfast grossness' refers to the nature possessed by those who lack the Dharma of Nirvana (liberation). As appropriate, all natures such as the grossness of discursive thinking. The grossness of coarse, medium, and fine refers to all the grossness of the desire realm, form realm, and formless realm, in that order. 'Grossness of afflictive obstructions' refers to what is counteracted by the enlightenment of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). 'Grossness of meditative obstructions' refers to what is counteracted by the merits arising from the nine successive absorptions. 'Grossness of cognitive obstructions' refers to what is counteracted by the nature of omniscience. Thus, as appropriate, the complete cessation of all grossness is called the ultimate path. As it is said, one who practices in this way achieves complete liberation of mind, complete liberation of wisdom, and the grossness of the body is forever ceased, due to the cause of accomplishing mindfulness. One is skilled in taming, skilled in guarding, skilled in preventing, skilled in covering, and extremely skilled in cultivating the initial gateway, that is, with regard to forms cognized by the eye, and so on, even with regard to dharmas cognized by the mind.
'Attainment through bondage' refers to the imputed nature of attainment through bondage, established in relation to the accumulation of grossness.
'Attainment through separation' refers to the imputed nature of attainment through separation, established in relation to the dispersion of grossness. 'Vajra-like Samadhi (Samadhi, a state of highly concentrated mind)' refers to the Samadhi possessed by one who is in the final stage of the path of cultivation, the path of severing fetters. This can be broadly divided into two types: that which is included in the path of skillful means and that which is included in the path of non-interruption. That which is included in the path of skillful means refers to that which, from this point onward, is no longer obstructed by any obstacles and is able to destroy all obstacles. That which is included in the path of non-interruption refers to that from which, without interruption, the knowledge of exhaustion and the knowledge of non-arising arise. Moreover, this Samadhi is uninterrupted, steadfast, of one flavor, and all-pervasive. Why is this Vajra-like Samadhi called 'uninterrupted'? Because this continuous flow is not interrupted by worldly activities. 'Steadfast' means that it is not destroyed by any obstacles and is able to destroy all obstacles.
一切障。極堅猛故。一味者。無分別性純一味故。遍滿者。緣一切所知法共相真如為境故。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。無間轉依者。謂已證得無學道者所有三種轉依。何等為三。謂心轉依道轉依粗重轉依。心轉依者。謂已得無學道證得法性心自性清凈。永離一切客塵隨煩惱故。名為轉依。即是真如轉依義。道轉依者。謂昔世間道于現觀時轉成出世說名有學。余有所作故。若永除一切所治。永離三界欲時。此道自體究竟圓滿。立為轉依。粗重轉依者。謂阿賴耶識一切煩惱隨眠永遠離故。名為轉依。
盡智者。謂由因盡所得智。或緣盡為境。所以者何。由有盡故而起此智。名為盡智。或緣盡為境故名盡智。此義意言。於此位中由永斷集令無有餘。所得智名盡智。或緣因盡為境故名盡智。
無生智者。謂由果斷所得智。或緣果不生為境。所以者何。由有無生故所得智名無生智。或緣無生為境名無生智。此義意言。由有當來一切苦果畢竟不生法性故。而得此智。雖緣余諦為境亦名無生智。或緣苦諦無生為境。故名無生智。
又十無學法。當知依止無學戒蘊定蘊慧蘊解脫蘊解脫智見蘊說。何以故。無學正語正業正命。是無學戒蘊。無學正念正定。是無學定蘊
【現代漢語翻譯】 現代漢語譯本 一切障：指所有障礙，因為它們極其堅固和強大。 一味者：指沒有分別的純一性質，因為它是純粹的一種味道。 遍滿者：指它以一切所知法的共相，即真如（Tathata，如實）為境界。 爲了顯明這個意義，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使它動搖。 無間轉依者：指已經證得無學道（Asaiksa-marga，無學道）的人所具有的三種轉依（Asraya-paravrtti，轉依）。 哪三種呢？即心轉依、道轉依、粗重轉依。 心轉依者：指已經獲得無學道，證得法性（Dharmata，法性），心的自性清凈，永遠脫離一切客塵（Agantuka-klesa，客塵）和隨煩惱（Upaklesa，隨煩惱），因此稱為轉依，也就是真如轉依的意義。 道轉依者：指過去世間的道，在現觀（Abhisamaya，現觀）時轉變成出世間道，稱為有學（Saiksa，有學），因為還有所作為。如果永遠去除一切所應斷除的，永遠脫離三界（Triloka，三界）的慾望時，這個道自體究竟圓滿，立為轉依。 粗重轉依者：指阿賴耶識（Alaya-vijnana，阿賴耶識）的一切煩惱隨眠（Klesa-anusaya，煩惱隨眠）永遠脫離，因此稱為轉依。 盡智者：指由因的斷盡所獲得的智慧，或者以斷盡為境界。為什麼這樣說呢？因為有了斷盡，才生起這種智慧，所以稱為盡智。或者因為以斷盡為境界，所以稱為盡智。這個意義是說，在這個位中，由於永遠斷除集（Samudaya，集諦），使之不再有剩餘，所獲得的智慧稱為盡智。或者因為以因的斷盡為境界，所以稱為盡智。 無生智者：指由果的斷滅所獲得的智慧，或者以果的不生為境界。為什麼這樣說呢？因為有了不生，才獲得這種智慧，所以稱為無生智。或者因為以不生為境界，所以稱為無生智。這個意義是說，由於當來的一切苦果畢竟不生於法性，因此而獲得這種智慧。雖然以其餘諦（Satya，諦）為境界，也稱為無生智。或者因為以苦諦（Dukkha-satya，苦諦）的不生為境界，所以稱為無生智。 又有十種無學法，應當知道是依止無學戒蘊（Asaiksa-sila-skandha，無學戒蘊）、定蘊（Samadhi-skandha，定蘊）、慧蘊（Prajna-skandha，慧蘊）、解脫蘊（Vimukti-skandha，解脫蘊）、解脫智見蘊（Vimukti-jnana-darsana-skandha，解脫智見蘊）而說的。為什麼呢？無學正語（Samyag-vac，正語）、正業（Samyak-karmanta，正業）、正命（Samyag-ajiva，正命），是無學戒蘊。無學正念（Samyak-smrti，正念）、正定（Samyak-samadhi，正定），是無學定蘊。
【English Translation】 English version All Obstructions: Refers to all obstructions, because they are extremely firm and strong. One Flavor: Refers to the pure nature of non-discrimination, because it is purely of one taste. All-Pervading: Refers to it taking the common characteristic of all knowable dharmas, which is Suchness (Tathata), as its object. To reveal this meaning, the Bhagavan (World Honored One) said: Like a great stone mountain, without gaps, without crevices, without holes, a complete segment, extremely perfect, unshakable by the fierce winds from all directions. Uninterrupted Transformation of the Basis: Refers to the three transformations of the basis (Asraya-paravrtti) possessed by those who have already attained the No-More-Learning Path (Asaiksa-marga). What are the three? They are the transformation of the mind, the transformation of the path, and the transformation of coarseness. Transformation of the Mind: Refers to having already attained the No-More-Learning Path, realizing the Dharma-nature (Dharmata), the self-nature of the mind being pure, and forever being free from all adventitious defilements (Agantuka-klesa) and secondary afflictions (Upaklesa), therefore it is called transformation of the basis, which is the meaning of the transformation of Suchness. Transformation of the Path: Refers to the path of the past world transforming into a supramundane path at the time of direct realization (Abhisamaya), called 'Still Learning' (Saiksa), because there is still something to be done. If one forever removes all that should be removed, and forever departs from the desires of the three realms (Triloka), this path itself is ultimately complete, and is established as the transformation of the basis. Transformation of Coarseness: Refers to the Alaya-consciousness (Alaya-vijnana) being forever free from all afflictions and latent tendencies (Klesa-anusaya), therefore it is called transformation of the basis. Exhaustion-Knowledge: Refers to the wisdom obtained from the exhaustion of causes, or taking exhaustion as its object. Why is this so? Because this wisdom arises from the existence of exhaustion, therefore it is called Exhaustion-Knowledge. Or because it takes exhaustion as its object, it is called Exhaustion-Knowledge. The meaning of this is that, in this position, due to the permanent cutting off of accumulation (Samudaya), causing there to be no remainder, the wisdom obtained is called Exhaustion-Knowledge. Or because it takes the exhaustion of causes as its object, it is called Exhaustion-Knowledge. Non-Arising Knowledge: Refers to the wisdom obtained from the cessation of effects, or taking the non-arising of effects as its object. Why is this so? Because this wisdom is obtained from the existence of non-arising, therefore it is called Non-Arising Knowledge. Or because it takes non-arising as its object, it is called Non-Arising Knowledge. The meaning of this is that, because all future suffering results ultimately do not arise in the Dharma-nature, therefore this wisdom is obtained. Although it takes other Truths (Satya) as its object, it is also called Non-Arising Knowledge. Or because it takes the non-arising of the Truth of Suffering (Dukkha-satya) as its object, it is called Non-Arising Knowledge. Furthermore, the ten No-More-Learning Dharmas should be known to be spoken of as relying on the No-More-Learning Aggregate of Morality (Asaiksa-sila-skandha), the Aggregate of Concentration (Samadhi-skandha), the Aggregate of Wisdom (Prajna-skandha), the Aggregate of Liberation (Vimukti-skandha), and the Aggregate of the Knowledge and Vision of Liberation (Vimukti-jnana-darsana-skandha). Why is this so? No-More-Learning Right Speech (Samyag-vac), Right Action (Samyak-karmanta), and Right Livelihood (Samyag-ajiva) are the No-More-Learning Aggregate of Morality. No-More-Learning Right Mindfulness (Samyak-smrti) and Right Concentration (Samyak-samadhi) are the No-More-Learning Aggregate of Concentration.
。無學正見正思惟正精進。是無學慧蘊。無學正解脫。是無學解脫蘊。無學正智。是無學解脫智見蘊。
複次道諦有四行相。謂道相如相行相出相。何故名道相。因此尋求真實義故。所以者何。由此聖道是諸聖者證真義路。是故名道。何故名如相。以能對治諸煩惱故。所以者何。一切煩惱皆不如理道能除此是故名如。何故名行相。善能成辦心令不顛倒故。所以者何。心不覺悟真實道理。于無常等法起常等顛倒。善能修治此顛倒心。令離顛倒覺真實義。是故名行。何故名出相。趣真常跡故。所以者何。由此聖道能趣出離究竟常跡。是故名出。問于諸諦中有十六行。皆通世間及出世間。世出世行有何差別。答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於所知境界。不通達真如性故。煩惱所隨眠故。依名言門起戲論故。如其次第。不善悟入有障礙有分別。出世間行與此相違。善悟入無障礙無分別。由此道理世出世行互有差別。云何出世行無有分別。而善悟入。所知境界由彼諸行現在前時。雖復現證見無常義然不依名言戲論門見此是無常義。如無常行於無常義。余行於余義。隨其所應亦如是。
大乘阿毗達磨雜集論卷第十 大正藏第
【現代漢語翻譯】 現代漢語譯本：無學正見、正思惟、正精進，這是無學慧蘊（指達到阿羅漢果位后所具有的智慧）。無學正解脫，這是無學解脫蘊（指從煩惱中徹底解脫的狀態）。無學正智，這是無學解脫智見蘊（指對解脫的智慧和見解）。
其次，道諦有四種行相（特徵）：道相、如相、行相、出相。為什麼稱為道相？因為通過它能尋求到真實的意義。原因在於，這條聖道是所有聖者證悟真理的道路，所以稱為道。為什麼稱為如相？因為它能對治各種煩惱。原因在於，一切煩惱都是不如理的，而道能夠去除這些煩惱，因此稱為如。為什麼稱為行相？因為它能很好地成就心，使心不顛倒。原因在於，心如果不覺悟真實的道理，就會對無常等法產生常等顛倒的認知。道能很好地修正這種顛倒的心，使它脫離顛倒，覺悟真實的意義，所以稱為行。為什麼稱為出相？因為它能趨向真常的足跡。原因在於，這條聖道能趨向出離，達到究竟常的境界，所以稱為出。有人問：在四諦中共有十六種行相，這些行相既包括世間的，也包括出世間的。那麼，世間行相和出世間行相有什麼區別呢？回答是：在於對所知境界的不善悟入和善悟入的性質不同，有障礙和無障礙的性質不同，有分別和無分別的性質不同。原因在於，在四諦中，無常、苦等十六種世間行相，對於所知的境界，不能通達真如的性質，被煩惱所纏縛，依賴於名言的途徑而產生戲論。因此，它們分別是不善悟入、有障礙、有分別的。出世間的行相與此相反，是善悟入、無障礙、無分別的。由於這個道理，世間行相和出世間行相之間存在差異。那麼，出世間的行相如何做到沒有分別，而又能善於悟入所知的境界呢？當這些行相現前時，雖然能夠現證無常的意義，但不依賴於名言戲論的途徑來理解『這是無常的意義』。如同無常行相對於無常的意義一樣，其他的行相對於其他的意義，也應該根據具體情況來理解。
《大乘阿毗達磨雜集論》卷第十 《大正藏》第
【English Translation】 English version: Unconditioned Right View, Right Thought, Right Effort: this is the aggregate of unconditioned wisdom (referring to the wisdom possessed after attaining the state of Arhat). Unconditioned Right Liberation: this is the aggregate of unconditioned liberation (referring to the state of complete liberation from afflictions). Unconditioned Right Knowledge: this is the aggregate of unconditioned knowledge and vision of liberation (referring to the wisdom and insight into liberation).
Furthermore, the Truth of the Path has four aspects: the aspect of the Path, the aspect of Suchness, the aspect of Practice, and the aspect of Departure. Why is it called the aspect of the Path? Because through it, one can seek the true meaning. The reason is that this Noble Path is the road by which all noble ones realize the true meaning, therefore it is called the Path. Why is it called the aspect of Suchness? Because it can counteract all afflictions. The reason is that all afflictions are not in accordance with reason, and the Path can remove these afflictions, therefore it is called Suchness. Why is it called the aspect of Practice? Because it can well accomplish the mind, making the mind not inverted. The reason is that if the mind does not awaken to the true principle, it will generate inverted perceptions such as permanence in impermanent phenomena. The Path can well correct this inverted mind, enabling it to depart from inversion and awaken to the true meaning, therefore it is called Practice. Why is it called the aspect of Departure? Because it leads to the traces of true permanence. The reason is that this Noble Path can lead to liberation, reaching the ultimate state of permanence, therefore it is called Departure. Someone asks: In the Four Noble Truths, there are sixteen aspects in total, and these aspects include both mundane and supramundane ones. So, what is the difference between mundane aspects and supramundane aspects? The answer is: the difference lies in the nature of non-skillful and skillful understanding of the objects of knowledge, the nature of being obstructed and unobstructed, and the nature of being conceptual and non-conceptual. The reason is that in the Four Noble Truths, the sixteen mundane aspects such as impermanence and suffering, with respect to the objects of knowledge, cannot penetrate the nature of Suchness, are bound by afflictions, and generate discursive thoughts based on the gateway of names and words. Therefore, they are respectively non-skillful understanding, obstructed, and conceptual. The supramundane aspects are the opposite of this, being skillful understanding, unobstructed, and non-conceptual. Due to this reason, there is a difference between mundane aspects and supramundane aspects. So, how can the supramundane aspects achieve non-conceptualization while still being skillful in understanding the objects of knowledge? When these aspects manifest, although they can directly realize the meaning of impermanence, they do not rely on the gateway of names and discursive thoughts to understand 'this is the meaning of impermanence'. Just as the aspect of impermanence is related to the meaning of impermanence, the other aspects are also related to their respective meanings, and should be understood accordingly.
《Abhidharmasamuccaya Explanation》 Volume 10 《Taisho Tripitaka》 No.
31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十一
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中法品第二之一
云何法抉擇。法者。謂十二分聖教。何者十二。一契經。二應頌。三記別。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。
契經者。謂以長行綴緝略說所應說義。問何故如來不廣開演所應說義耶。答如來觀察十種勝利略說諸法。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。云何名為易可建立。諸說法者以無量門安立開示所應說義。今以略言易建立故。云何名為易可宣說。能以少言詞廣顯大義故。如說能令心住等住。如是廣說。易可受持者。令能聞者易受持故。恭敬法故。菩提資糧速得圓滿者。了知佛法深慧所證。即於是法深生敬愛。由敬愛門信等資糧速圓滿故。速能通達諸法實性者。即由敬法方便力故。令其智慧轉復猛利。漸能通達諸法實性。於三寶所得證凈信者。由悟聖教妙善建立。于說者等凈信生故。觸證第一現法樂住者。于諸如
【現代漢語翻譯】 現代漢語譯本 大乘阿毗達磨雜集論卷第十一
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中法品第二之一
什麼是法的抉擇？法，指的是十二分聖教。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），三是記別（Vyākarana，對弟子未來成就的預言），四是諷頌（Gāthā，獨立的詩歌形式的經文），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），七是譬喻（Avadāna，以故事或比喻來說明佛法），八是本事（Itivṛttaka，敘述過去世的事件），九是本生（Jātaka，敘述佛陀前世的故事），十是方廣（Vaipulya，廣大的經文），十一是希法（Adbhūta-dharma，敘述神奇或不可思議的事），十二是論議（Upadeśa，以論議形式解釋佛法的經文）。
契經，指的是用長行文體（散文）來概括地敘述應該說的義理。問：為什麼如來不廣泛地開示演說應該說的義理呢？答：如來觀察到十種利益，所以簡略地說諸法。這十種利益是：容易建立，容易宣說，容易受持，恭敬佛法，菩提資糧迅速圓滿，迅速能夠通達諸法的實性，對於諸佛獲得澄凈的信心，對於法和僧獲得澄凈的信心，接觸並證得第一的現法樂住，談論抉擇能夠悅樂智者的心，能夠預先進入聰明英睿者的行列。什麼叫做容易建立呢？說法的人用無量的方法安立開示應該說的義理，現在用簡略的言辭，所以容易建立。什麼叫做容易宣說呢？能夠用少量的言辭廣泛地顯現大的義理。例如說能夠令心安住等等，像這樣廣泛地說。容易受持，是說能夠讓聽聞的人容易受持。恭敬佛法，菩提資糧迅速圓滿，是因爲了解佛法是深奧的智慧所證得的，因此對於佛法深深地生起敬愛。由於敬愛佛法，信心等等的資糧迅速圓滿。迅速能夠通達諸法的實性，是因為通過敬愛佛法的方便力，讓智慧變得更加猛利，逐漸能夠通達諸法的實性。對於三寶（佛、法、僧）獲得澄凈的信心，是因為領悟到聖教的妙善建立，對於說法者等等生起澄凈的信心。接觸並證得第一的現法樂住，是因為對於諸如
【English Translation】 English version Mahāyāna Abhidharma Samuccaya Bhāṣya, Volume 11
Commentary on the Samuccaya by Bodhisattva Asaṅga
Translated under Imperial Order by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty
Chapter Two on Dharma in the Section on Ascertainment, Part One
What is the ascertainment of Dharma? 'Dharma' refers to the twelve divisions of the sacred teachings. What are the twelve? 1. Sūtra (discourses), 2. Geya (verses that repeat the content of the Sūtras), 3. Vyākarana (prophecies of future attainments), 4. Gāthā (independent verses), 5. Udāna (spontaneous utterances of the Buddha), 6. Nidāna (narratives of the circumstances of the Buddha's teachings), 7. Avadāna (stories or parables illustrating Dharma), 8. Itivṛttaka (accounts of past events), 9. Jātaka (stories of the Buddha's previous lives), 10. Vaipulya (extensive scriptures), 11. Adbhūta-dharma (accounts of miraculous or extraordinary events), and 12. Upadeśa (explanations of Dharma in the form of discussions).
Sūtra refers to the concise explanation of the meanings that should be spoken, using prose. Question: Why did the Tathāgata (如來，another name for Buddha) not extensively elaborate on the meanings that should be spoken? Answer: The Tathāgata, observing ten benefits, briefly spoke of the dharmas. These ten are: easy to establish, easy to proclaim, easy to uphold, respect for the Dharma, the accumulation of Bodhi (菩提，enlightenment) resources is quickly completed, quickly able to penetrate the true nature of all dharmas, obtaining pure faith in the Buddhas, obtaining pure faith in the Dharma and the Sangha (僧伽，Buddhist monastic community), touching and realizing the foremost dwelling in the bliss of the present Dharma, and discussing and ascertaining delights the minds of the wise and allows one to join the ranks of the intelligent and insightful. What is meant by 'easy to establish'? Those who expound the Dharma establish and reveal the meanings that should be spoken through countless means; now, using concise words, it is easy to establish. What is meant by 'easy to proclaim'? It is possible to extensively reveal great meanings with few words. For example, saying 'able to cause the mind to abide, etc.,' like this is extensive speaking. 'Easy to uphold' means enabling those who hear to easily uphold it. 'Respect for the Dharma, the accumulation of Bodhi resources is quickly completed' because one understands that the Buddha's Dharma is attained through profound wisdom, and thus one deeply generates reverence and love for this Dharma. Due to the gateway of reverence and love, the resources of faith, etc., are quickly completed. 'Quickly able to penetrate the true nature of all dharmas' because, through the expedient power of revering the Dharma, one's wisdom becomes even more keen, and gradually one is able to penetrate the true nature of all dharmas. 'Obtaining pure faith in the Three Jewels (三寶，Buddha, Dharma, Sangha)' because one understands the wondrous and excellent establishment of the sacred teachings, and thus pure faith arises in the speaker, etc. 'Touching and realizing the foremost dwelling in the bliss of the present Dharma' because, regarding all such
來密意深義。猛利加行正思量已。獲得增上證歡喜故。談論抉擇悅智者心者。善能開發深隱義故。得預聰明英睿者數者。廣大美稱流佈十方故。當知后二種合為一勝利。
應頌者。即諸經中或中或后以頌重頌。又不了義經應更頌釋。故名應頌。
記別者。謂於是處聖弟子等謝往過去。記別德失生處差別。又了義經說名記別。記別開示深密意故。
諷頌者。謂諸經中以句宣說。或以二句或三或四或五或六。
自說者。謂諸經中或時如來悅意自說如伽他曰。若於如是法發勇猛精進靜慮諦思惟。爾時名梵志。
緣起者。謂因請而說。隨依如是補特伽羅。起如是說故。又有因緣制立學處。亦名緣起。謂依如是因緣。依如是事乃至廣說。
譬喻者。謂諸經中有比況說。為令本義得明瞭故。說諸譬喻。
本事者。所謂宣說聖弟子等前世相應事。
本生者。所謂宣說諸菩薩行本相應事。
方廣者。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。此方廣等皆是大乘義差別名。由與七種大性相應故名大乘。何等名為七種大
性。一境大性。以菩薩道緣百千等無量諸經。廣大教法為境界故。二行大性。正行一切自利利他廣大行故。三智大性。了知廣大補特伽羅法無我故。四精進大性。於三大劫阿僧企耶。方便勤修無量百千難行行故。五方便善巧大性。不住生死及涅槃故。六證得大性。證得如來諸力無畏不共佛法等無量無數大功德故。七業大性。窮生死際示現一切成菩提等。建立廣大諸佛事故。
希法者。若於是處宣說聲聞諸大菩薩及如來等最極希有甚奇特法。
論議者。若於是處無有顛倒。解釋一切深隱法相。以無顛倒一切法相論議經等深隱義故。
如是契經等十二分聖教三藏所攝。何等為三。一素怛纜藏。二毗奈耶藏。三阿毗達磨藏。此復有二。一聲聞藏。二菩薩藏。契經應頌記別諷頌自說。此五聲聞藏中素怛纜藏攝。緣起譬喻本事本生。此四二藏中毗奈耶藏並眷屬攝。緣起者。宣說有因緣建立諸學處。是正毗奈耶藏攝。譬喻等三。是彼眷屬攝。方廣希法。此二菩薩藏中素怛纜藏攝。方廣者。文義廣博正菩薩藏攝。希法差別難思廣大威德最勝相應。是故亦是菩薩藏攝。論議一種。聲聞菩薩二藏中阿毗達磨藏攝。問何故如來建立三藏。答為欲對治疑隨煩惱故。建立素怛纜藏。為欲斷除所化有情于種種法發起疑惑。宣說
【現代漢語翻譯】 現代漢語譯本 性。一、境大性：以菩薩道為緣，涉及百千等無量諸經，以廣大的教法為境界。二、行大性：如實地修行一切自利利他的廣大行為。三、智大性：徹底了知廣大的補特伽羅（Pudgala，人）法無我。四、精進大性：於三大阿僧祇耶（Asamkhya，無數）劫中，方便勤奮地修習無量百千的難行之行。五、方便善巧大性：不住于生死，也不住于涅槃。六、證得大性：證得如來的諸力、無畏、不共佛法等無量無數的大功德。七、業大性：窮盡生死之際，示現一切成菩提等，建立廣大的諸佛事業。
希法者：若在某個地方宣說聲聞、諸大菩薩以及如來等最極稀有、甚奇特的法。
論議者：若在某個地方沒有顛倒，解釋一切深隱的法相，以無顛倒的一切法相論議經等深隱的意義。
如是契經等十二分聖教，為三藏所攝。何等為三？一、素怛纜藏（Sutrantra，經藏）；二、毗奈耶藏（Vinaya，律藏）；三、阿毗達磨藏（Abhidharma，論藏）。此復有二：一聲聞藏，二菩薩藏。契經、應頌、記別、諷頌、自說，此五種屬於聲聞藏中的素怛纜藏所攝。緣起、譬喻、本事、本生，此四種在二藏中為毗奈耶藏及其眷屬所攝。緣起者，宣說有因緣建立諸學處，是正毗奈耶藏所攝。譬喻等三種，是它的眷屬所攝。方廣、希法，這兩種在菩薩藏中為素怛纜藏所攝。方廣者，文義廣博，是正菩薩藏所攝。希法差別難思，與廣大威德最勝相應，所以也是菩薩藏所攝。論議一種，在聲聞、菩薩二藏中為阿毗達磨藏所攝。問：何故如來建立三藏？答：爲了對治疑惑和隨煩惱，所以建立素怛纜藏，爲了斷除所化有情對於種種法生起的疑惑，宣說
【English Translation】 English version Nature. 1. Greatness of Object: Taking the Bodhisattva path as its cause, involving hundreds of thousands of immeasurable sutras, and regarding vast teachings as its object. 2. Greatness of Practice: Truly practicing all vast actions of benefiting oneself and others. 3. Greatness of Wisdom: Thoroughly knowing the non-self of the vast Pudgalas (persons) and dharmas. 4. Greatness of Diligence: Diligently cultivating immeasurable hundreds of thousands of difficult practices with skillful means during three great Asamkhya (innumerable) kalpas. 5. Greatness of Skillful Means: Not abiding in samsara (birth and death) nor in nirvana. 6. Greatness of Attainment: Attaining immeasurable and countless great merits such as the Tathagata's powers, fearlessness, and unique Buddha-dharmas. 7. Greatness of Karma: Exhausting the limits of samsara, demonstrating all aspects of attaining Bodhi, and establishing vast Buddha-activities.
'Rare Dharma' refers to places where the most extremely rare and extraordinary dharmas of Shravakas (listeners), great Bodhisattvas, and Tathagatas are proclaimed.
'Treatise' refers to places where there is no distortion, explaining all profound aspects of dharmas, using treatises on all non-distorted aspects of dharmas and other profound meanings.
Thus, the twelve divisions of the sacred teachings, such as Sutras, are included within the Three Pitakas. What are the three? 1. Sutrantra Pitaka (Sutra Pitaka); 2. Vinaya Pitaka; 3. Abhidharma Pitaka. These are further divided into two: the Shravaka Pitaka and the Bodhisattva Pitaka. Sutras, responsive verses, predictions, exclamatory verses, and self-spoken words—these five are included in the Sutrantra Pitaka of the Shravaka Pitaka. Origins, metaphors, accounts of events, and birth stories—these four are included in the Vinaya Pitaka and its retinue within the two Pitakas. 'Origins' refers to proclaiming the establishment of various precepts based on causes and conditions, which is included in the proper Vinaya Pitaka. The three, metaphors, etc., are included in its retinue. Extensive and rare dharmas—these two are included in the Sutrantra Pitaka within the Bodhisattva Pitaka. 'Extensive' refers to vastness in text and meaning, which is included in the proper Bodhisattva Pitaka. The differences in rare dharmas are difficult to conceive, corresponding to vast power, virtue, and supreme excellence; therefore, they are also included in the Bodhisattva Pitaka. The single category of 'treatise' is included in the Abhidharma Pitaka within the two Pitakas of Shravakas and Bodhisattvas. Question: Why did the Tathagata establish the Three Pitakas? Answer: In order to counteract doubt and accompanying afflictions, the Sutrantra Pitaka was established. In order to eliminate the doubts that sentient beings to be transformed have regarding various dharmas, it proclaims
契經應頌等故。為欲對治受用二邊隨煩惱故。建立毗柰耶藏。二邊者。謂欲樂行邊。自苦行邊。對治受用者。遮彼受用畜積等故。開彼受用百千如法衣服等故。為欲對治自見取執隨煩惱故。建立阿毗達磨藏。處處廣釋諸法差別如實相故。複次為欲開示三種學故。建立素怛纜藏。所以者何。要依此藏所化有情解了三學。由此藏中廣開三種所修學故。為欲成立增上戒學增上心學故。建立毗柰耶藏。要依此藏二增上學方得成立。所以者何。廣釋別解脫律儀學道聖教為所依止。方能修治凈尸羅故。依凈尸羅生無悔等。漸次修學心得定故。為欲成立增上慧學故。建立阿毗達磨藏。要依此藏增上慧學方得成立。所以者何。由此藏中能廣開示簡擇諸法巧方便故。複次為欲開示正法義故。建立素怛纜藏。依止此藏文義易了故。為顯法義作證安足處故。建立毗柰耶藏。依止此藏能修二種作證學行故。毗柰耶是法義作證安足處。安足處者是所依義。為令智者論議抉擇受用法樂住故。建立阿毗達磨藏。依止此藏諸有智者。更相問答論議抉擇受法樂住。由此藏中以無量門開示諸法自相共相等真實法性故。如是三藏具有八萬四千法蘊。謂依聲聞乘。尊者阿難常所受持。問一一法蘊其量云何。答十百之數是法蘊量。十百者千數義。若爾何故不直說是
【現代漢語翻譯】 現代漢語譯本：因為契經、應頌等，爲了對治受用二邊的隨煩惱，所以建立了毗柰耶藏（Vinaya Pitaka，戒律藏）。二邊指的是欲樂行邊和自苦行邊。對治受用，是因為遮止那些受用、畜積等等；開許那些受用百千如法的衣服等等。爲了對治自見取執的隨煩惱，所以建立了阿毗達磨藏（Abhidhamma Pitaka，論藏），處處廣泛解釋諸法的差別和如實相。再次，爲了開示三種學，所以建立了素怛纜藏（Sutra Pitaka，經藏）。為什麼這麼說呢？要依靠這個藏所教化的有情才能瞭解三種學，因為這個藏中廣泛開示了三種所修之學。爲了成立增上戒學和增上心學，所以建立了毗柰耶藏。要依靠這個藏，兩種增上學才能成立。為什麼這麼說呢？廣泛解釋別解脫律儀學道聖教作為所依止，才能修治清凈的尸羅（Śīla，戒）。依靠清凈的尸羅生起無悔等等，逐漸修學心得禪定。爲了成立增上慧學，所以建立了阿毗達磨藏。要依靠這個藏，增上慧學才能成立。為什麼這麼說呢？因為這個藏中能夠廣泛開示簡擇諸法的巧妙方便。再次，爲了開示正法的意義，所以建立了素怛纜藏。依靠這個藏，文義容易理解。爲了顯示法義的作證安足處，所以建立了毗柰耶藏。依靠這個藏，能夠修習兩種作證的學行。毗柰耶是法義作證的安足處。安足處是所依的意義。爲了讓智者論議抉擇受用法樂而住，所以建立了阿毗達磨藏。依靠這個藏，諸位智者互相問答論議抉擇受法樂而住。因為這個藏中以無量門開示諸法的自相、共相等真實法性。像這樣，三藏具有八萬四千法蘊。這是依據聲聞乘（Śrāvakayāna）。尊者阿難（Ānanda）常常受持。問：每一個法蘊的數量是多少呢？答：十百之數是法蘊的量。十百就是千的意思。如果這樣，為什麼不直接說是一千呢？
【English Translation】 English version: Because of Sutras, Gathas, etc., in order to counteract the secondary defilements of indulging in the two extremes, the Vinaya Pitaka (the Collection of Discipline) is established. The two extremes refer to the extreme of indulging in sensual pleasures and the extreme of self-mortification. Counteracting indulgence means preventing indulgence, accumulation, and so on; allowing the use of hundreds of thousands of lawful robes, etc. In order to counteract the secondary defilements of clinging to one's own views, the Abhidhamma Pitaka (the Collection of Higher Knowledge) is established, extensively explaining the differences and true nature of all dharmas everywhere. Furthermore, in order to reveal the three learnings, the Sutra Pitaka (the Collection of Discourses) is established. Why is that? It is because sentient beings transformed by this collection can understand the three learnings, as this collection extensively reveals the three learnings to be cultivated. In order to establish higher discipline and higher mind, the Vinaya Pitaka is established. It is by relying on this collection that the two higher learnings can be established. Why is that? Because extensively explaining the Pratimoksha (code of monastic rules) and the teachings of the path, one can rely on it to cultivate and purify Śīla (moral conduct). Relying on pure Śīla, remorse-free states arise, and gradually cultivating, one attains Samadhi (concentration). In order to establish higher wisdom, the Abhidhamma Pitaka is established. It is by relying on this collection that higher wisdom can be established. Why is that? Because this collection can extensively reveal skillful means for discerning dharmas. Furthermore, in order to reveal the meaning of the true Dharma, the Sutra Pitaka is established. Relying on this collection, the meaning of the text is easily understood. In order to reveal the secure foundation for witnessing the meaning of the Dharma, the Vinaya Pitaka is established. Relying on this collection, one can cultivate the two practices of witnessing. The Vinaya is the secure foundation for witnessing the meaning of the Dharma. 'Secure foundation' means the meaning of 'that which is relied upon'. In order to allow wise individuals to dwell in the joy of Dharma through discussion and discernment, the Abhidhamma Pitaka is established. Relying on this collection, wise individuals dwell in the joy of Dharma through mutual questioning, discussion, and discernment. Because this collection reveals the true nature of all dharmas, such as their self-characteristics and common characteristics, through countless means. Thus, the three Pitakas contain eighty-four thousand Dharma aggregates. This is based on the Śrāvakayāna (the Vehicle of Hearers). The Venerable Ānanda (the Buddha's attendant) constantly upheld them. Question: What is the quantity of each Dharma aggregate? Answer: The quantity of a Dharma aggregate is ten hundred. 'Ten hundred' means a thousand. If so, why not directly say it is a thousand?
千數耶。為顯建立一一法蘊千數因故。所以者何。初一數增以成十數。十數復增以成百數千等數量。因十百數方得成立。謂十百名千。百千名百千。百百千名俱胝。如是等一切後後數位決定用此十百二數隨一為因。是故此中唯總取十百兩數。以用建立一一法蘊由此數量總計八萬四千法蘊。成八俱胝四十洛叉。問如是三藏所攝法為誰所行境耶。答是聞思。修所生諸心心法所行境界。所行者是所緣義。
複次因此所緣相。依心心法建立有緣等義。如經中說。諸心心法有緣有行有依相應彼於此法為何所緣。謂契經等此顯名身句身文身。所攝契經等教法為所緣境。作何等行。謂蘊等相應義。此顯依蘊等義所起言教法。彼心心法作此行相。何所依止。謂他表了憶念習氣。此顯正說法時用他表了為所依止。如說從他言音故。次此後時憶念為所依止。如所聞已隨念數習故。復此後時習氣為所依止。由后串習習氣力強。雖離憶念而似彼顯現故。何等相應。謂互為助伴于所緣行平等解了。由心心法互為助伴。于契經等所緣境界。以蘊等相應義行平等解了故。
云何於法所緣差別。若略說有四種。謂遍滿所緣。治行所緣。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
【現代漢語翻譯】 現代漢語譯本： 千數嗎？爲了顯示建立每一個法蘊（dharma-skandha，佛法的集合）的千數因緣。為什麼這麼說呢？最初的一增加就成了十，十再增加就成了百，百再增加就成了千等等數量。因為有了十和百，才能成立千等數量。所謂十個百叫做千，一百個千叫做百千，一百個百千叫做俱胝（koti，印度計數單位，通常指千萬）。像這樣，一切後來的數位都決定用這十或百作為因。因此，這裡只總括地取十和百這兩個數，用來建立每一個法蘊，由此數量總計八萬四千法蘊，成為八俱胝四十洛叉（laksha，印度計數單位，通常指十萬）。 問：像這樣三藏（Tripitaka，佛教經典的總稱）所包含的法，是誰所行境呢？ 答：是聞、思、修所產生的諸心心法（citta-caitta，心和心所）所行境界。所行，就是所緣的意思。 再者，因此所緣相，依據心心法建立有緣等意義。如經中所說：諸心心法有緣、有行、有依、相應，它們對於此法，以什麼作為所緣呢？所謂契經（Sutra，佛經）等，這顯示名身、句身、文身所包含的契經等教法作為所緣境。作什麼等行呢？所謂蘊（skandha，構成個體的要素）等相應義。這顯示依據蘊等意義所起的言教法，彼心心法作此行相。依止什麼呢？所謂他表了、憶念、習氣。這顯示正確說法時，用他人的表達作為所依止。如說從他人的言語聲音的緣故。其次，此後，憶念作為所依止。如所聽聞后，隨念數習的緣故。再其次，習氣作為所依止。由於後來的串習，習氣力量強大，即使離開了憶念，也好像它顯現一樣。什麼相應呢？所謂互相作為助伴，對於所緣行平等了解。由於心心法互相作為助伴，對於契經等所緣境界，以蘊等相應義行平等了解的緣故。 怎樣於法所緣有差別呢？如果簡略地說，有四種。所謂遍滿所緣、治行所緣、善巧所緣、凈惑所緣。遍滿所緣又有四種。所謂有分別影像所緣、無分別影像所緣、事邊際所緣、所作成就所緣。
【English Translation】 English version: Is it thousands? It is to show the cause of establishing thousands of each dharma-skandha (collection of Buddhist teachings). Why is that? The initial one increases to become ten, ten increases to become a hundred, and a hundred increases to become a thousand, and so on. Because of ten and a hundred, quantities like a thousand can be established. What is called a thousand is ten hundreds, a hundred thousands is called a hundred thousand, and a hundred hundred thousands is called a koti (Indian counting unit, usually referring to ten million). Like this, all subsequent numerical positions are determined by using either ten or a hundred as the cause. Therefore, here we only take ten and a hundred as a whole, using them to establish each dharma-skandha, and by this quantity, a total of eighty-four thousand dharma-skandhas becomes eight kotis and forty lakshas (laksha, Indian counting unit, usually referring to one hundred thousand). Question: Like this, the Dharma contained in the Tripitaka (the complete Buddhist canon) is the object of whose activity? Answer: It is the realm of activity of the citta-caitta (mind and mental factors) arising from hearing, thinking, and meditating. 'Activity' means the object of focus. Furthermore, based on this object of focus, the meaning of having an object is established based on the mind and mental factors. As it is said in the Sutras: The various mind and mental factors have an object, have an activity, have a basis, and are in accordance. What do they take as their object in relation to this Dharma? What is called Sutra (Buddhist scripture) etc., this shows that the teachings such as Sutras contained in nama-kaya (collection of names), pada-kaya (collection of phrases), and vyanjana-kaya (collection of letters) are taken as the object. What kind of activity do they perform? What is called the meaning corresponding to the skandhas (aggregates that constitute an individual). This shows that the teachings arising based on the meaning of the skandhas, the mind and mental factors perform this activity. What do they rely on? What is called the expression of others, recollection, and habitual tendencies. This shows that when speaking the Dharma correctly, the expression of others is used as the basis. As it is said, 'because of the speech and sound of others.' Next, after this, recollection is taken as the basis. As it is said, 'after hearing, one recollects and practices repeatedly.' Furthermore, after this, habitual tendencies are taken as the basis. Because of the repeated practice later, the power of habitual tendencies is strong, and even if separated from recollection, it seems to appear as such. What corresponds? What is called mutually assisting each other, understanding the object of focus and activity equally. Because the mind and mental factors mutually assist each other, they understand the object of focus such as the Sutras equally with the meaning corresponding to the skandhas. How are there differences in the object of focus on the Dharma? If speaking briefly, there are four types. What is called pervasive object of focus, remedial object of focus, skillful object of focus, and purifying object of focus. The pervasive object of focus also has four types. What is called object of focus with conceptual image, object of focus without conceptual image, object of focus on the limit of things, and object of focus on accomplished achievement.
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。勝解作意者。一向世間作意。無分別影像所緣者。謂由真實作意。所有止觀所緣境。真實作意者。一向出世間。及此後所得作意。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。為顯所知諸法體事唯有爾所份量邊際。是故建立蘊界處三。如所有性者。謂四聖諦十六行真如。一切行無常。一切行苦。一切法無我。涅槃寂靜空無愿無相。由如是等義差別門了所知境故。名如所有性。或以諦門了所知境。謂即前所說諸蘊界處。隨其所應了知是苦乃至是道。或以行門了所知境。謂一一諦各由四行及一切法無有差別皆真如行。或以諸法鄔柁南門了所知境。謂諸行無常乃至涅槃寂靜。或以解脫門了所知境。謂空無愿無相如是等所作成就所緣者。謂轉依。已得轉依者無有顛倒。所緣顯現故。如是轉依不可思議。前說如所有性中有十六行及三解脫門。如是二種更互相攝。問空攝幾行。答二。謂空行無我行。問無愿攝幾行。答六。謂無常行苦行因行集行生行緣行。由彼於三界無所愿求故。問無相攝幾行。答八。謂滅道八行。由彼不能行諸相故。治行所緣者。略說有五種。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
【現代漢語翻譯】 現代漢語譯本 緣。有分別影像所緣者：這是指通過勝解作意（殊勝的理解和專注）所產生的奢摩他（止）和毗缽舍那（觀）的所緣境。勝解作意是指傾向於世間的作意。 無分別影像所緣者：這是指通過真實作意所產生的止觀的所緣境。真實作意是指傾向於出世間，以及此後的后得作意。 事邊際所緣者：這是指一切法的盡所有性（所有的一切）和如所有性（事物本來的樣子）。盡所有性是指蘊（五蘊：色、受、想、行、識）、界（十八界：六根、六塵、六識）、處（十二處：六根、六塵）。爲了顯示所知諸法的體事只有這些份量的邊際，所以建立了蘊、界、處這三者。如所有性是指四聖諦（苦、集、滅、道）的十六行相（觀四聖諦的十六種智慧）和真如（事物的真實本性）。一切行無常，一切行苦，一切法無我，涅槃寂靜，空、無愿、無相。通過這些義理差別之門來了解所知之境，所以稱為如所有性。或者通過諦門來了解所知之境，也就是前面所說的諸蘊、界、處，根據它們各自的情況，了知是苦，乃至是道。或者通過行門來了解所知之境，也就是每一諦各有四行，以及一切法沒有差別，都是真如之行。或者通過諸法鄔柁南門（綱要）來了解所知之境，也就是諸行無常，乃至涅槃寂靜。或者通過解脫門來了解所知之境，也就是空、無愿、無相。像這樣所作成就的所緣者，是指轉依（轉化所依）。已經得到轉依的人沒有顛倒，所緣顯現的緣故。這樣的轉依是不可思議的。前面所說的如所有性中有十六行相和三解脫門（空、無愿、無相），這兩種是互相包含的。問：空攝（包含）幾行？答：二。也就是空行和無我行。問：無愿攝幾行？答：六。也就是無常行、苦行、因行、集行、生行、緣行。因為他們對於三界沒有所愿求的緣故。問：無相攝幾行？答：八。也就是滅道八行。因為他們不能行諸相的緣故。治行所緣者：簡略地說有五種。貪慾熾盛的人應當緣不凈境，嗔恚熾盛的人應當修慈悲觀，愚癡熾盛的人應當緣眾緣和合的緣起之境，憍慢
【English Translation】 English version Condition. 'Object as perceived with differentiated images': This refers to the objects of Shamatha (tranquility) and Vipassana (insight) arising from adhimoksha-manaskara (resolving attention). 'Resolving attention' refers to attention directed towards the mundane. 'Object as perceived without differentiated images': This refers to the objects of Shamatha and Vipassana arising from true attention. 'True attention' refers to attention directed towards the supramundane and subsequent post-attainment attention. 'Object as the limit of things': This refers to the suchness of all phenomena in terms of their exhaustive nature (what they fully consist of) and their true nature (how they really are). 'Exhaustive nature' refers to the skandhas (five aggregates: form, feeling, perception, mental formations, consciousness), dhatus (eighteen elements: six sense organs, six sense objects, six consciousnesses), and ayatanas (twelve sources: six sense organs, six sense objects). To show that the substance of knowable phenomena has only these limits, the three—skandhas, dhatus, and ayatanas—are established. 'True nature' refers to the Four Noble Truths (suffering, origin, cessation, path), their sixteen aspects (sixteen wisdoms to view the Four Noble Truths), and Suchness (the true nature of things). All conditioned things are impermanent, all conditioned things are suffering, all phenomena are without self, Nirvana is peace, emptiness, signlessness, wishlessness. Because the knowable realm is understood through these different aspects of meaning, it is called 'true nature'. Or, the knowable realm is understood through the door of the Truths, that is, the skandhas, dhatus, and ayatanas mentioned earlier, knowing them as suffering, and so on, up to the path, as appropriate. Or, the knowable realm is understood through the door of the aspects, that is, each Truth has four aspects, and all phenomena are without difference, being the aspect of Suchness. Or, the knowable realm is understood through the door of the Udanas (summaries) of phenomena, that is, all conditioned things are impermanent, up to Nirvana is peace. Or, the knowable realm is understood through the door of liberation, that is, emptiness, wishlessness, signlessness. The object of those who have accomplished such transformation is the paravrtti (transformation of the basis). Those who have attained the paravrtti have no inversions, because the object is clearly manifest. Such paravrtti is inconceivable. The sixteen aspects and the three doors of liberation (emptiness, wishlessness, signlessness) mentioned earlier in the true nature mutually encompass each other. Question: How many aspects does emptiness encompass? Answer: Two. That is, the aspect of emptiness and the aspect of no-self. Question: How many aspects does wishlessness encompass? Answer: Six. That is, the aspects of impermanence, suffering, cause, origin, birth, and condition. Because they have no desires for the three realms. Question: How many aspects does signlessness encompass? Answer: Eight. That is, the eight aspects of cessation and path. Because they cannot engage in signs. Objects for counteracting afflictions: Briefly speaking, there are five types. Those with strong greed should contemplate impurity; those with strong anger should cultivate loving-kindness; those with strong delusion should contemplate the nature of dependent origination, which arises from many conditions; arrogance
行者緣界差別境。尋思行者緣入出息念境。何故多貪行者等緣不凈等。修治行所緣境耶。由此能息除增上貪等故。善巧所緣者。略有五種。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。問緣起善巧處非處善巧有何差別。答若以諸法流潤諸法。令離無因不平等因生故。是緣起善巧。謂以無明等諸法流潤行等諸法。非彼諸法無因而生。亦非自在天等不平等因生。如是觀智名緣起善巧。因果相稱攝受生起故。是處非處善巧。謂雖唯有法為因。然由攝受相稱因。方能生起相稱果。如善行感可愛異熟惡行感不可愛異熟。如是比如是觀智。名處非處善巧。凈惑所緣者。謂下地粗性上地靜性。真如及四聖諦。下地粗性上地靜性者。依世間道說。由此制伏諸纏故。真如及四聖諦者。依出世道說。略故真如。廣故四聖諦。由此永害諸隨眠故。
複次因辯觀察契經等法。應當解釋諸法道理。由依此道理能觀彼法故。問若欲于諸法正勤審觀察。由幾種道理能正觀察耶。答由四種道理。謂觀待道理。作用道理。證成道理。法爾道理。觀待道理者。謂諸行生時要待眾緣。如芽生時要待種子時節水田等緣。諸識生時要待根境作意等緣。如是等。作用道理者。謂異相諸法各別作用。如眼根等為眼
【現代漢語翻譯】 現代漢語譯本： 行者的所緣境有界差別。尋思行者所緣的入出息念境。為什麼多貪的行者等要修習不凈等所緣境呢？因為這樣能夠息除增長的貪等煩惱。善巧于所緣境的人，略有五種：即蘊善巧（skandha-kauśalya，對五蘊的善巧），界善巧（dhātu-kauśalya，對十八界的善巧），處善巧（āyatana-kauśalya，對十二處的善巧），緣起善巧（pratītyasamutpāda-kauśalya，對緣起的善巧），處非處善巧（sthānāsthāna-kauśalya，對合理與不合理的善巧）。處非處善巧應該如何觀察？應該像緣起善巧那樣觀察。問：緣起善巧和處非處善巧有什麼差別？答：如果以諸法滋潤諸法，使之遠離無因和不平等因的產生，這就是緣起善巧。即以無明（avidyā）等諸法滋潤行（saṃskāra）等諸法，不是這些法無因而生，也不是自在天（Īśvara）等不平等因所生。像這樣觀察的智慧名為緣起善巧。因果相稱，攝受生起，這就是處非處善巧。即雖然只有法（dharma）作為因，但由於攝受相稱的因，才能生起相稱的果。如善行感得可愛的異熟果（vipāka），惡行感得不可愛的異熟果。像這樣比喻，像這樣觀察的智慧，名為處非處善巧。清凈惑的所緣境，是指下地（adhastana-bhūmi）的粗性（粗顯的性質），上地（upariṣṭana-bhūmi）的靜性（寂靜的性質），真如（tathatā）以及四聖諦（catvāri āryasatyāni）。下地的粗性，上地的靜性，是依世間道（laukikamārga）來說的。由此能夠制伏各種纏（paryavasthāna）縛。真如以及四聖諦，是依出世間道（lokottaramārga）來說的。略而言之是真如，廣而言之是四聖諦。由此能夠永遠斷除各種隨眠（anuśaya）。 再次，因為要辨別觀察契經（sūtra）等法，應當解釋諸法的道理。因為依靠這個道理能夠觀察那些法。問：如果想要對諸法精勤審察地觀察，通過幾種道理能夠正確地觀察呢？答：通過四種道理：即觀待道理（apekṣā-yukti，依賴的道理），作用道理（kārya-yukti，作用的道理），證成道理（upapatti-yukti，證明的道理），法爾道理（dharmatā-yukti，事物本性的道理）。觀待道理是指，諸行（saṃskāra）產生時要依賴眾多因緣。如芽產生時要依賴種子、時節、水田等因緣。諸識（vijñāna）產生時要依賴根（indriya）、境（viṣaya）、作意（manaskāra）等因緣。像這樣等。作用道理是指，不同相的諸法有各自不同的作用。如眼根（cakṣurindriya）等為眼
【English Translation】 English version: The objects of a practitioner's focus have distinctions based on realms. Reflecting on the object of mindfulness of breathing for a practitioner. Why do practitioners with strong attachment, etc., cultivate objects of focus such as impurity? Because by doing so, they can extinguish increasing attachment and other afflictions. Those skilled in objects of focus are, in brief, of five types: namely, skill in the aggregates (skandha-kauśalya), skill in the elements (dhātu-kauśalya), skill in the sense bases (āyatana-kauśalya), skill in dependent origination (pratītyasamutpāda-kauśalya), and skill in what is possible and impossible (sthānāsthāna-kauśalya). How should skill in what is possible and impossible be observed? It should be observed like skill in dependent origination. Question: What is the difference between skill in dependent origination and skill in what is possible and impossible? Answer: If one nourishes dharmas with dharmas, causing them to arise free from causelessness and unequal causes, that is skill in dependent origination. That is, with dharmas such as ignorance (avidyā) nourishing dharmas such as formations (saṃskāra), these dharmas do not arise without a cause, nor do they arise from an unequal cause such as Īśvara. Such wisdom of observation is called skill in dependent origination. Because cause and effect are commensurate, embracing and arising, that is skill in what is possible and impossible. That is, although only dharma is the cause, only by embracing a commensurate cause can a commensurate effect arise. For example, good actions result in a pleasant ripening (vipāka), and bad actions result in an unpleasant ripening. Such as this analogy, such wisdom of observation, is called skill in what is possible and impossible. The objects of focus for purifying defilements refer to the coarse nature of the lower realms (adhastana-bhūmi), the tranquil nature of the higher realms (upariṣṭana-bhūmi), Suchness (tathatā), and the Four Noble Truths (catvāri āryasatyāni). The coarse nature of the lower realms and the tranquil nature of the higher realms are spoken of according to the worldly path (laukikamārga). By this, various entanglements (paryavasthāna) are subdued. Suchness and the Four Noble Truths are spoken of according to the supramundane path (lokottaramārga). Briefly, it is Suchness; extensively, it is the Four Noble Truths. By this, all latent tendencies (anuśaya) are permanently eliminated. Furthermore, because one must discern and observe the sūtras (sūtra) and other dharmas, one should explain the principles of the dharmas. Because by relying on these principles, one can observe those dharmas. Question: If one wishes to diligently and carefully observe the dharmas, through how many principles can one correctly observe them? Answer: Through four principles: namely, the principle of dependence (apekṣā-yukti), the principle of function (kārya-yukti), the principle of proof (upapatti-yukti), and the principle of the nature of things (dharmatā-yukti). The principle of dependence refers to the fact that when formations (saṃskāra) arise, they must depend on many conditions. For example, when a sprout arises, it must depend on conditions such as a seed, season, water, and field. When consciousnesses (vijñāna) arise, they must depend on conditions such as the sense faculty (indriya), object (viṣaya), and attention (manaskāra). Such as these. The principle of function refers to the fact that dharmas with different characteristics have their own different functions. For example, the eye faculty (cakṣurindriya) is for seeing.
識等所依作用。色等境界為眼識等所緣作用。眼等諸識了別色等。金銀匠等善修造金銀等物。如是比。證成道理者。謂為證成所應成義。宣說諸量不相違語。所應成義者。謂自體差別所攝所應成義。諸量不相違語者。謂現量等不相違立宗等言。法爾道理者。謂無始時來於自相共相所住法中。所有成就法性法爾。如火能燒水能爛。如是等諸法成就法性法爾。如經言。眼雖圓凈空無有常乃至無我。所以者何。其性法爾。複次于諸法中正勤觀察四道理已。云何而起尋思。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。名尋思者。謂推求諸法名身句身文身自相皆不成實。由名身等是假有故。觀彼自相皆不成實。事尋思者。謂推求諸法蘊界處相皆不成實。由諸蘊等如名身等。所宣說事皆不成實。是故觀彼相不成實。推求者是觀察義。自體假立尋思者。謂于諸法能詮所詮相應中推求自體。唯是假立言說因性。能詮所詮相應者。謂此二互為領解因性。所以者何。善名言者。但聞能詮由憶念門。便於所詮得生領解。或但得所詮由憶念門。便於能詮得生領解。于如是種類共立相應中。眼等自相唯是假立。但于肉團等名言。因中起此名言故。若如是觀察是名自體假立尋思。差別假立尋思者。謂于諸法能詮所詮相應
【現代漢語翻譯】 現代漢語譯本 識等所依作用：意識等等所依賴的作用。 色等境界為眼識等所緣作用：顏色等等的境界是眼識等等所攀緣的作用。 眼等諸識了別色等：眼識等等各種意識能夠辨別顏色等等。 金銀匠等善修造金銀等物。如是比：金匠銀匠等等擅長製作金銀等等物品。可以這樣類比。 證成道理者。謂為證成所應成義。宣說諸量不相違語：所謂『證成道理』，就是爲了證實應該成立的意義，宣說各種衡量標準不相違背的言語。 所應成義者。謂自體差別所攝所應成義：所謂『應該成立的意義』，就是自身及其差別所包含的應該成立的意義。 諸量不相違語者。謂現量等不相違立宗等言：所謂『各種衡量標準不相違背的言語』，就是現量等等不相違背的立宗等等言論。 法爾道理者。謂無始時來於自相共相所住法中。所有成就法性法爾：所謂『法爾道理』，就是從無始以來，在自身和共性所存在的法中，所有成就的法性自然而然。 如火能燒水能爛。如是等諸法成就法性法爾：比如火能夠燃燒，水能夠腐爛。像這樣等等諸法成就了法性自然而然。 如經言。眼雖圓凈空無有常乃至無我。所以者何。其性法爾：如同佛經所說，眼睛雖然圓潤清凈，但卻是空無、無常，乃至無我。為什麼呢？因為它的本性就是如此。 複次于諸法中正勤觀察四道理已。云何而起尋思。謂起四種尋思：再次，在諸法中認真勤奮地觀察四種道理之後，如何生起尋思呢？就是生起四種尋思。 一名尋思。二事尋思。三自體假立尋思。四差別假立尋思：第一種是名尋思，第二種是事尋思，第三種是自體假立尋思，第四種是差別假立尋思。 名尋思者。謂推求諸法名身句身文身自相皆不成實。由名身等是假有故。觀彼自相皆不成實：所謂『名尋思』，就是推求諸法的名身（nāmakāya，名稱的集合）、句身（padakāya，語句的集合）、文身（vyañjanakāya，文字的集合），它們的自相都不是真實的。因為名身等等是虛假的，所以觀察它們的自相都不是真實的。 事尋思者。謂推求諸法蘊界處相皆不成實。由諸蘊等如名身等。所宣說事皆不成實。是故觀彼相不成實。推求者是觀察義：所謂『事尋思』，就是推求諸法的蘊（skandha，構成要素）、界（dhātu，構成要素的類別）、處（āyatana，感覺器官和感覺對像）的相都不是真實的。因為諸蘊等等就像名身等等一樣，所宣說的事都不是真實的。所以觀察它們的相都不是真實的。這裡的『推求』就是觀察的意思。 自體假立尋思者。謂于諸法能詮所詮相應中推求自體。唯是假立言說因性：所謂『自體假立尋思』，就是在諸法能詮（abhidhāna，能表達的）和所詮（abhidheya，所表達的）的相應關係中推求自體，發現自體僅僅是假立的言說原因。 能詮所詮相應者。謂此二互為領解因性：所謂『能詮和所詮的相應』，就是這兩者互為理解的原因。 所以者何。善名言者。但聞能詮由憶念門。便於所詮得生領解。或但得所詮由憶念門。便於能詮得生領解：為什麼這麼說呢？因為擅長名言的人，僅僅聽到能詮，通過回憶，就能對所詮產生理解。或者僅僅得到所詮，通過回憶，就能對能詮產生理解。 于如是種類共立相應中。眼等自相唯是假立。但于肉團等名言。因中起此名言故：在像這樣種類的共同建立的相應關係中，眼睛等等的自相僅僅是假立的。僅僅在肉團等等名言的原因中，才產生這樣的名言。 若如是觀察是名自體假立尋思：如果像這樣觀察，就叫做自體假立尋思。 差別假立尋思者。謂于諸法能詮所詮相應：所謂『差別假立尋思』，就是在諸法能詮和所詮的相應關係中。
【English Translation】 English version The dependent function of consciousness and so forth: The function upon which consciousness and so on rely. The objects of form and so forth are the perceived function of eye consciousness and so on: The realms of color and so on are the objects of perception for eye consciousness and so forth. Eye consciousness and other consciousnesses distinguish form and so on: Eye consciousness and various other consciousnesses can discern colors and so on. Goldsmiths, silversmiths, and so on are skilled at crafting gold, silver, and so on. It's comparable to this: Goldsmiths, silversmiths, and so on are skilled at crafting gold, silver, and other items. This can be compared in this way. Establishing the principle means to declare non-contradictory statements of proof to establish the meaning to be established: 'Establishing the principle' means to declare various measures that do not contradict each other in order to prove the meaning that should be established. The meaning to be established is the meaning to be established that is encompassed by the self-nature and its distinctions: 'The meaning to be established' is the meaning that should be established, encompassed by the self and its differences. Non-contradictory statements of proof are statements such as valid cognition that do not contradict the establishment of tenets: 'Non-contradictory statements of proof' are statements such as valid cognition that do not contradict the establishment of tenets. The natural principle is the natural dharma that has been accomplished in the dharmas abiding in self-characteristics and common characteristics since beginningless time: 'The natural principle' is the natural dharma that has been accomplished in the dharmas abiding in self and common characteristics since beginningless time. For example, fire can burn and water can rot. Such dharmas accomplish the naturalness of dharma: For example, fire can burn and water can rot. Such dharmas accomplish the naturalness of dharma. As the sutra says, 'Although the eye is round and pure, it is empty, impermanent, and without self.' Why? Because its nature is such: As the sutra says, 'Although the eye is round and pure, it is empty, impermanent, and without self.' Why? Because its nature is such. Furthermore, after diligently observing the four principles in all dharmas, how does reflection arise? It is said that four types of reflection arise: Furthermore, after diligently observing the four principles in all dharmas, how does reflection arise? It is said that four types of reflection arise. First, name reflection; second, object reflection; third, self-established reflection; fourth, difference-established reflection: The first is name reflection, the second is object reflection, the third is self-established reflection, and the fourth is difference-established reflection. Name reflection means to investigate that the self-characteristics of name-body (nāmakāya, collection of names), sentence-body (padakāya, collection of sentences), and word-body (vyañjanakāya, collection of letters) of all dharmas are not truly established. Because name-body and so on are falsely existent, observe that their self-characteristics are not truly established: 'Name reflection' means to investigate that the self-characteristics of name-body, sentence-body, and word-body of all dharmas are not truly established. Because name-body and so on are falsely existent, observe that their self-characteristics are not truly established. Object reflection means to investigate that the characteristics of the aggregates (skandha, elements of existence), realms (dhātu, categories of elements), and sources (āyatana, sense organs and sense objects) of all dharmas are not truly established. Because the aggregates and so on are like name-body and so on, the objects declared are not truly established. Therefore, observe that their characteristics are not truly established. Investigation means observation: 'Object reflection' means to investigate that the characteristics of the aggregates, realms, and sources of all dharmas are not truly established. Because the aggregates and so on are like name-body and so on, the objects declared are not truly established. Therefore, observe that their characteristics are not truly established. 'Investigation' means observation. Self-established reflection means to investigate the self in the correspondence between the expresser (abhidhāna, that which expresses) and the expressed (abhidheya, that which is expressed) of all dharmas, and find that the self is merely the cause of falsely established speech: 'Self-established reflection' means to investigate the self in the correspondence between the expresser and the expressed of all dharmas, and find that the self is merely the cause of falsely established speech. The correspondence between the expresser and the expressed means that these two are mutually the cause of understanding: 'The correspondence between the expresser and the expressed' means that these two are mutually the cause of understanding. Why is that? Because those skilled in language, merely by hearing the expresser, can generate understanding of the expressed through the door of recollection. Or merely by obtaining the expressed, can generate understanding of the expresser through the door of recollection: Why is that? Because those skilled in language, merely by hearing the expresser, can generate understanding of the expressed through the door of recollection. Or merely by obtaining the expressed, can generate understanding of the expresser through the door of recollection. In such a commonly established correspondence of this kind, the self-characteristics of the eye and so on are merely falsely established. Only in the cause of the name for the mass of flesh and so on does this name arise: In such a commonly established correspondence of this kind, the self-characteristics of the eye and so on are merely falsely established. Only in the cause of the name for the mass of flesh and so on does this name arise. If one observes in this way, it is called self-established reflection: If one observes in this way, it is called self-established reflection. Difference-established reflection means in the correspondence between the expresser and the expressed of all dharmas: 'Difference-established reflection' means in the correspondence between the expresser and the expressed of all dharmas.
中推求差別。唯是假立名言因性。所以者何。以于能詮所詮相應中。推求若常無常有上無上有色無色有見無見等差別相。唯是假立名言因性。如是觀察是名差別假立尋思。
複次於法正勤修尋思已。必于諸法得如實智。云何而起如實智耶。謂起四如實智。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。名尋思所引如實智者。謂如實知名不可得智。事尋思所引如實智者。謂如實知事相亦不可得智。自體假立尋思所引如實智者。謂如實知實有自性不可得智。差別假立尋思所引如實智者。謂如實知實有差別不可得智。此四如實智如前所尋思了知。名等如實皆不可得。
複次依法修三摩地者瑜伽地。云何當知。此地略有五種。謂持任鏡明依。持者。謂已積集菩提資糧。于暖等位依諸聖諦所有多聞。如所多聞安立止觀所緣境故。說名為持。又已積集菩提資糧者。為求諦現觀聽受契經等法。故名多聞。任者。謂緣此境如理作意。由此作意。依所多聞無倒思惟。所聞義相任持心故。鏡者。謂緣此境有相三摩地。此三摩地即緣多聞。為境與定相俱故名有相。由此三摩地猶帶所知事同分影像相故。又此三摩地能審照察所知事質。故譬于鏡。明者。謂能取所取無所得智。
【現代漢語翻譯】 現代漢語譯本：從中推求差別。僅僅是假立名言的因性。為什麼這樣說呢？因為在能詮（能夠表達的）和所詮（所要表達的）的相應關係中，推求常與無常、有上與無上、有色與無色、有見與無見等差別相，僅僅是假立名言的因性。像這樣觀察，就叫做差別假立尋思。
進一步說，對於法正確地勤奮修習尋思之後，必定能對諸法獲得如實的智慧。如何生起如實的智慧呢？就是生起四種如實的智慧：第一種是名尋思所引的如實智，第二種是事尋思所引的如實智，第三種是自體假立尋思所引的如實智，第四種是差別假立尋思所引的如實智。名尋思所引的如實智，就是如實地知曉名是不可得的智慧。事尋思所引的如實智，就是如實地知曉事相也是不可得的智慧。自體假立尋思所引的如實智，就是如實地知曉實有的自性是不可得的智慧。差別假立尋思所引的如實智，就是如實地知曉實有的差別是不可得的智慧。這四種如實的智慧，如前面所尋思的那樣了知，名等等如實地都是不可得的。
進一步說，依法修習三摩地（Samadhi，禪定）的人，處於瑜伽地（Yogacara-bhumi，瑜伽師地）。應當如何瞭解呢？這個地略有五種：持、任、鏡、明、依。持，是指已經積聚了菩提（Bodhi，覺悟）的資糧，在暖位等階段，依靠諸聖諦（Arya-satya，四聖諦）的所有多聞（聽聞佛法），像所聽聞的那樣安立止觀的所緣境，所以叫做持。又，已經積聚了菩提資糧的人，爲了求得諦現觀，聽受契經等法，所以叫做多聞。任，是指緣于這個境界如理作意，通過這種作意，依靠所聽聞的，沒有顛倒地思維，所聞的義相能夠任持心。鏡，是指緣于這個境界的有相三摩地。這個三摩地就是緣于多聞，以多聞為境界，與定相俱，所以叫做有相。通過這個三摩地，仍然帶有可知事物的同分影像相，所以譬如鏡子。又，這個三摩地能夠審察所知事物的本質，所以譬如鏡子。明，是指能取和所取都不可得的智慧。
【English Translation】 English version: To seek distinctions within them. It is merely the causal nature of nominally established expressions. Why is this so? Because in the correspondence between the expresser and the expressed, seeking distinctions such as permanence and impermanence, finitude and infinitude, materiality and immateriality, visibility and invisibility, etc., is merely the causal nature of nominally established expressions. Observing in this way is called 'discrimination through nominal establishment'.
Furthermore, having diligently cultivated reflection on the Dharma, one will certainly attain true knowledge of all dharmas. How does true knowledge arise? It arises as four kinds of true knowledge: first, true knowledge derived from reflection on names; second, true knowledge derived from reflection on things; third, true knowledge derived from reflection on self-established entities; and fourth, true knowledge derived from reflection on established distinctions. True knowledge derived from reflection on names is the true knowledge that names are unattainable. True knowledge derived from reflection on things is the true knowledge that the characteristics of things are also unattainable. True knowledge derived from reflection on self-established entities is the true knowledge that truly existing self-nature is unattainable. True knowledge derived from reflection on established distinctions is the true knowledge that truly existing distinctions are unattainable. These four kinds of true knowledge, as understood through the aforementioned reflection, reveal that names and so on are all truly unattainable.
Furthermore, one who cultivates Samadhi (concentration) in accordance with the Dharma resides in the Yogacara-bhumi (the stage of Yoga practice). How should this be understood? This stage has roughly five aspects: holding, sustaining, mirroring, clarifying, and relying. 'Holding' refers to having accumulated the resources for Bodhi (enlightenment), and in the stages of warmth and so on, relying on the extensive learning (hearing and studying the Dharma) of all the Arya-satya (Four Noble Truths), establishing the objects of Samatha (calm abiding) and Vipassana (insight) meditation as learned. Therefore, it is called 'holding'. Also, one who has accumulated the resources for Bodhi, in order to seek the direct realization of the Truths, listens to the Sutras and other teachings, and is therefore called 'extensively learned'. 'Sustaining' refers to mindfully attending to this object in accordance with reason. Through this mindfulness, relying on what has been learned, one thinks without inversion, and the meaning of what has been heard sustains the mind. 'Mirroring' refers to Samadhi with characteristics, which focuses on this object. This Samadhi takes extensive learning as its object, and because the characteristics of the object and the Samadhi are together, it is called 'with characteristics'. Through this Samadhi, one still carries the image of the shared aspect of knowable things, so it is likened to a mirror. Also, this Samadhi can carefully examine the essence of knowable things, so it is likened to a mirror. 'Clarifying' refers to the wisdom that realizes that the grasper and the grasped are both unattainable.
由此智見道所攝現觀轉故。云何菩薩依瑜伽地方便修學證無所得。謂諸菩薩已善積集福德智慧二種資糧已。過第一無數大劫已。聞隨順通達真如。契經等法如理作意。發三摩地依止定心。思惟定中所知影像。觀此影像不異定心。依此影像舍外境想。唯定觀察自想影像。爾時菩薩了知諸法唯自心故。內住其心知一切種所取境界皆無所有。所取無故。一切能取亦非真實。故次了知能取非有。次復于內舍離所得二種自性證無所得。依此道理佛薄伽梵妙善宣說。菩薩于定位觀影唯是心。義想既滅除。審觀唯自想。知所住內心知所取非有。次能取亦無。后觸無所得。依者。謂轉依。舍離一切粗重得清凈轉依故。當知此中以因果兩位釋瑜伽地。由持等四種釋此地因。最後一種釋此地果。
複次云何于諸法中法善巧。云何義善巧。云何文善巧。云何詞善巧。云何前際后際密意善巧。如是五問隨順經中所說諸句。如尊者阿難告舍利子。長老當知。若諸比丘成就五法。即能速受多受善受受已不失。於此經中即由五法如其所應成速受等四種句義。云何法善巧。謂多聞故。於法善巧便能速受。由具多聞者多分能速受文句差別故。云何義善巧。謂于阿毗達磨毗奈耶中善知其相故。于義善巧便能多受。若善了知阿毗達磨等相。乃于蘊界處等
所說事中。便能攝集眾多文故。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。若於文詞俱得善巧。便能妙善領受所說。善知訓釋文詞故。善知我我所等世俗言詞。不深執著隨順說故。即能無倒領受文義。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。若於前際后際密意善巧。便能受已而不失壞。依止前際所受法。后能證得出離故。由善了知如來密意。便能證取聖教堅實。云何于諸法中安住於法。若不得修慧唯勤方便修習聞思。不得名為安住於法。若不得聞思唯勤方便修習修慧。亦不得名安住於法。若俱得二種方便安住。如是乃名安住於法。如經言。大德當知。若諸比丘如是住法。乃可名為住法比丘。於此經中世尊顯示。若能具依聞思修住。方名住法。非隨住一方便修習得名住法。若唯於法受持讀誦為他宣說等。是名聞思所生慧。如說若於是處多究其文。讀誦宣說又多尋思。唯修聞思慧不修習。修慧舍離瑜伽等。不可建立為住法。若修三摩地方便不知足。是名修所生慧。如說若有不得聞思唯修修慧。亦不可立為住法。是故世尊因住法比丘說如是言。若比丘於法究竟。所謂契經應頌乃至廣說。已后復說言。不捨瑜伽。如是等應如理知。若有具得聞思修慧依二
【現代漢語翻譯】 現代漢語譯本 關於所說的事情中，就能攝集眾多的文句，怎麼樣才算是文的善巧呢？就是善於瞭解訓釋文詞的緣故。怎麼樣才算是詞的善巧呢？就是能夠善於瞭解我、我所等等世俗的言詞，不深入執著，隨順著（世俗）來說的緣故。如果對於文和詞都得到善巧，就能美妙而又善巧地領受所說（的含義），因為善於瞭解訓釋文詞的緣故，善於瞭解我、我所等等世俗的言詞，不深入執著，隨順著（世俗）來說的緣故，就能毫無顛倒地領受文句的含義。怎麼樣才算是對於前際（過去）后際（未來）密意的善巧呢？就是能夠善於瞭解對於前際的領受，對於后際的出離的緣故。如果對於前際后際的密意善巧，就能接受以後而不失壞，依靠前際所接受的法，以後能夠證得出離的緣故。由於善於瞭解如來（Tathagata）(如來)的密意，就能證取聖教的堅實。怎麼樣才算是在諸法中安住於法呢？如果不能得到修慧，只勤奮地修習聞思，不能稱作安住於法。如果不能得到聞思，只勤奮地修習修慧，也不能稱作安住於法。如果同時得到這兩種方便而安住，這樣才能稱作安住於法。如經文所說：『大德應當知道，如果諸位比丘這樣安住於法，才可以稱作住法比丘。』在這部經中，世尊（Bhagavan）(世尊)顯示，如果能夠具備依靠聞、思、修來安住，才能稱作住法，不是隨便安住於一種方便修習就能稱作住法。如果只是對於法受持、讀誦、為他人宣說等等，這是名為聞思所生慧。如（經文）所說，如果在某個地方多研究它的文句，讀誦宣說，又多尋思，只修聞思慧而不修習修慧，舍離瑜伽（Yoga）(瑜伽)等等，不能建立為住法。如果修三摩地（Samadhi）(三摩地)的方便而不知滿足，這是名為修所生慧。如（經文）所說，如果有人不能得到聞思，只修修慧，也不能立為住法。因此世尊因為住法比丘說了這樣的話：『如果比丘對於法究竟，所謂契經、應頌乃至廣說。』以後又說：『不捨瑜伽。』像這樣等等應當如理地瞭解。如果有人具備得到聞思修慧，依靠兩種
【English Translation】 English version Regarding the matters spoken of, one can gather many sentences. How does one become skilled in sentences? It is because one is skilled in understanding and explaining the meaning of words and phrases. How does one become skilled in words? It is because one is able to understand worldly terms such as 'I' and 'mine,' without deep attachment, and speak accordingly. If one is skilled in both sentences and words, one can skillfully and wonderfully comprehend what is being said. Because one is skilled in understanding and explaining words and phrases, and understands worldly terms such as 'I' and 'mine,' without deep attachment, and speaks accordingly, one can comprehend the meaning of the sentences without distortion. How does one become skilled in understanding the hidden meanings of the past and future? It is because one is able to understand the acceptance of the past and the liberation of the future. If one is skilled in understanding the hidden meanings of the past and future, one can receive without losing, because one relies on the Dharma received in the past and can later realize liberation. By skillfully understanding the hidden meanings of the Tathagata (Tathagata) (Thus Gone), one can realize the solidity of the Holy Teachings. How does one abide in the Dharma within all Dharmas? If one does not attain meditative wisdom (修慧) and only diligently practices learning and thinking, one cannot be called abiding in the Dharma. If one does not attain learning and thinking and only diligently practices meditative wisdom, one also cannot be called abiding in the Dharma. If one attains both of these means and abides, then one can be called abiding in the Dharma. As the sutra says, 'Great virtuous ones, know that if the Bhikshus (比丘) (monks) abide in the Dharma in this way, they can be called Bhikshus abiding in the Dharma.' In this sutra, the Bhagavan (Bhagavan) (Blessed One) shows that if one can fully rely on learning, thinking, and meditation to abide, then one can be called abiding in the Dharma, not just abiding in one means of practice. If one only upholds, recites, and proclaims the Dharma to others, this is called wisdom born from learning and thinking. As it is said, if one extensively studies the sentences, recites and proclaims them, and also contemplates them, only cultivating wisdom from learning and thinking without cultivating meditative wisdom, abandoning Yoga (Yoga) (union), one cannot establish it as abiding in the Dharma. If one is not satisfied with the means of cultivating Samadhi (Samadhi) (concentration), this is called wisdom born from meditation. As it is said, if one does not attain learning and thinking and only cultivates meditative wisdom, one also cannot establish it as abiding in the Dharma. Therefore, the Bhagavan spoke these words because of the Bhikshus abiding in the Dharma: 'If the Bhikshu is ultimate in the Dharma, namely Sutras, Verses, and so on, extensively speaking.' Afterwards, he further said: 'Do not abandon Yoga.' These and other things should be understood reasonably. If one fully attains wisdom from learning, thinking, and meditation, relying on two
種住。是名住法不捨瑜伽。如是等者。謂修三摩地方便不知足。顯示修所生慧。三摩地方便者。謂無間殷重方便。及無顛倒方便。此則顯示二種方便。一無間殷重方便所攝。如說不捨瑜伽故。二無顛倒方便所攝。如說不捨作意故。不知足者。謂不生味著修上奢摩他方便。如說不捨內心奢摩他故。此則顯示不生味著故。及修上奢摩他方便故。名為不捨。
複次何因緣故。十二分聖教中方廣分名菩薩波羅蜜多藏耶。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。問於何處說。答如經中說。大乘者即是菩薩波羅蜜多藏。云何宣說波羅蜜多數相次第。乃至更互抉擇。數有二種。一計算數。二決定數。計算數者。謂六波羅蜜多。決定數者。謂波羅蜜多數唯有六不增不減。何以故。一切菩薩道略有二種。一增上生道。二決定勝道。如其次第三三攝故。所以者何。增上生有三種。一大資財。二大自體。三大眷屬。施波羅蜜多感大資財果。戒波羅蜜多感大自體果。由持凈戒生善趣中得尊貴身故忍波羅蜜多感大眷屬果。能行忍者一切眾生咸所歸附故。決定勝道有三種。一伏諸煩惱修習善品方便。二成熟有情方便。三成熟佛法方便。如是三中隨闕一種。菩薩決定勝道必不成就。成熟有情
【現代漢語翻譯】 現代漢語譯本： 種住，這被稱為不捨瑜伽的住法。像這些等等，是指對於修習三摩地（Samadhi，專注）的方便法不知滿足，從而顯示修習所產生的智慧。三摩地的方便法，是指無間斷且慇勤的方便，以及沒有顛倒的方便。這顯示了兩種方便：一是無間斷且慇勤的方便所包含的，如經文所說的不捨瑜伽；二是沒有顛倒的方便所包含的，如經文所說的不捨作意。不知足，是指不產生對修習上品的奢摩他（Samatha，止）方便的味著，如經文所說的不捨內心奢摩他。這顯示了不產生味著，以及修習上品的奢摩他方便，因此稱為不捨。
再者，因為什麼因緣，十二分聖教（Dvadashanga-dharma）中的方廣分（Vaipulya）被稱為菩薩波羅蜜多藏（Bodhisattva-paramita-pitaka）呢？因為這一部分廣泛地講述了一切波羅蜜多（Paramita，到彼岸），包括數量、相狀、次第、解釋詞義、修習、差別、總攝、所對治、功德、以及相互抉擇。問：在什麼地方說了這些呢？答：如經文中所說，大乘（Mahayana）就是菩薩波羅蜜多藏。如何宣說波羅蜜多的數量、相狀、次第，乃至相互抉擇呢？數量有兩種：一是計算的數量，二是決定的數量。計算的數量，是指六波羅蜜多。決定的數量，是指波羅蜜多的數量只有六種，不多也不少。為什麼呢？因為一切菩薩道（Bodhisattva-marga）大致有兩種：一是增上生道，二是決定勝道。它們依次被三三所包含。為什麼這麼說呢？增上生有三種：一是大資財，二是大自體，三是大眷屬。佈施波羅蜜多（Dana-paramita）感得大資財的果報；持戒波羅蜜多（Sila-paramita）感得大自體的果報，因為持守清凈的戒律，轉生到善趣中得到尊貴的身體；忍辱波羅蜜多（Kshanti-paramita）感得大眷屬的果報，能夠行忍的人，一切眾生都樂於歸附。決定勝道有三種：一是調伏諸煩惱修習善品的方便，二是成熟有情的方便，三是成熟佛法的方便。如果這三種中缺少任何一種，菩薩的決定勝道必定不能成就。成熟有情
【English Translation】 English version: 'Dwelling in the seed'. This is called dwelling in the Dharma of non-abandoning Yoga. Such as these, etc., refer to not being satisfied with the means of cultivating Samadhi (concentration), thereby revealing the wisdom arising from cultivation. The means of Samadhi refer to uninterrupted and diligent means, as well as non-inverted means. This reveals two types of means: one encompassed by uninterrupted and diligent means, as stated in the scripture as non-abandoning Yoga; and the other encompassed by non-inverted means, as stated in the scripture as non-abandoning attention. 'Not being satisfied' refers to not generating attachment to the taste of cultivating higher Samatha (calm abiding), as stated in the scripture as non-abandoning inner Samatha. This reveals not generating attachment to the taste, as well as cultivating higher Samatha, hence it is called non-abandoning.
Furthermore, due to what causes and conditions is the Vaipulya (extensive) section among the twelve divisions of the sacred teachings (Dvadashanga-dharma) called the Bodhisattva-paramita-pitaka (Bodhisattva's collection of perfections)? It is because this section extensively discusses all the Paramitas (perfections), including number, characteristics, sequence, explanation of terms, cultivation, distinctions, summary, what is to be overcome, merits, and mutual discernment. Question: Where are these discussed? Answer: As stated in the scripture, the Mahayana (Great Vehicle) is the Bodhisattva-paramita-pitaka. How are the number, characteristics, sequence, and even mutual discernment of the Paramitas explained? There are two types of number: one is the calculated number, and the other is the determined number. The calculated number refers to the six Paramitas. The determined number refers to the fact that the number of Paramitas is only six, neither more nor less. Why? Because all Bodhisattva paths (Bodhisattva-marga) are roughly of two types: one is the path of higher rebirth, and the other is the path of definite excellence. They are successively encompassed by three and three. Why is this so? Higher rebirth has three aspects: great wealth, great self, and great retinue. The Dana-paramita (perfection of giving) results in great wealth; the Sila-paramita (perfection of ethical conduct) results in a great self, because by upholding pure precepts, one is reborn in a good realm with a noble body; the Kshanti-paramita (perfection of patience) results in a great retinue, because those who can practice patience are readily followed by all beings. The path of definite excellence has three aspects: the means of subduing all afflictions and cultivating virtuous qualities, the means of maturing sentient beings, and the means of maturing the Buddhadharma. If any of these three are lacking, the Bodhisattva's path of definite excellence will definitely not be accomplished. Maturing sentient beings
方便者。謂靜慮波羅蜜多。依此發神通成熟有情故。複次波羅蜜多是無住處涅槃方便故。其數唯六。所以者何。由諸菩薩為翻住涅槃故。于生死中攝增上生。為翻住生死故。即于生死而不染污。是故前三是得增上生方便。后三是不染污方便。隨其所應如前應知。不染污方便者。由精進故修習對治。由靜慮故伏諸煩惱。由智慧故永害一切煩惱隨眠。複次為攝益一切有情故。對治一切煩惱故。波羅蜜多唯有六種。所以者何。菩薩摩訶薩由佈施故引攝資財。方便攝益一切有情。由持戒故不起侵損逼迫惱亂。方便攝益一切有情。如其次第不毀壞他財身心故。由忍辱故堪受侵損逼迫惱亂。方便攝益一切有情。由堪忍他侵損己財等故。由此三種善能攝益一切有情。由精進故雖未永伏一切煩惱。而依善品修彼對治。由靜慮故永伏煩惱。由智慧故永害隨眠。由此三種善能對治一切煩惱。相者。謂諸菩薩波羅蜜多相。云何施波羅蜜多相。謂諸菩薩安住菩薩法性菩提心為依止。以悲導心舍一切時所有身語意業。如是由種性故愿故意樂故事故自體故。顯施波羅蜜多相。種性者。謂菩薩法性。愿者。謂菩提心。意樂者。謂悲導心。事者。謂舍諸所有。自體者。謂身語意業。云何戒波羅蜜多相。謂諸菩薩安住菩薩法性菩提心為依止。以悲導心受持
【現代漢語翻譯】 現代漢語譯本：方便者，指的是靜慮波羅蜜多（Dhyana Paramita，禪定到彼岸）。依靠它能引發神通，成熟有情眾生。再者，波羅蜜多是無住處涅槃（nirvana，寂滅）的方便法門，所以數量只有六種。為什麼呢？因為諸位菩薩爲了避免安住于涅槃，所以在生死輪迴中攝取增上生（abhivyaktotpada，殊勝的再生）。爲了避免安住于生死輪迴，即使處於生死中也不被污染。因此，前三種是獲得增上生的方便，后三種是不被染污的方便。具體對應關係如前所述。不被染污的方便，通過精進而修習對治法門，通過靜慮而降伏各種煩惱，通過智慧而永遠斷除一切煩惱的隨眠（anusaya，潛在的煩惱）。再者，爲了攝益一切有情眾生，爲了對治一切煩惱，波羅蜜多隻有六種。為什麼呢？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）通過佈施（dana，給予）來引攝資財，方便攝益一切有情。通過持戒（sila，戒律）而不發起侵損、逼迫、惱亂的行為，方便攝益一切有情，依次是不毀壞他人的財物、身體和心靈。通過忍辱（ksanti，忍耐）而能夠承受侵損、逼迫、惱亂，方便攝益一切有情，因為能夠忍受他人侵損自己的財物等。通過這三種，能夠很好地攝益一切有情。通過精進，即使沒有永遠降伏一切煩惱，也能依靠善法修習對治。通過靜慮，能夠永遠降伏煩惱。通過智慧，能夠永遠斷除隨眠。通過這三種，能夠很好地對治一切煩惱。相，指的是諸位菩薩波羅蜜多的相。什麼是施波羅蜜多的相？指的是諸位菩薩安住于菩薩法性，以菩提心（bodhicitta，覺悟之心）為依止，以悲導心捨棄一切時所有身語意業。像這樣，通過種性、愿、意樂、事、自體來顯示施波羅蜜多的相。種性，指的是菩薩法性。愿，指的是菩提心。意樂，指的是悲導心。事，指的是捨棄所有。自體，指的是身語意業。什麼是戒波羅蜜多的相？指的是諸位菩薩安住于菩薩法性，以菩提心為依止，以悲導心受持
【English Translation】 English version: 'Convenience' refers to Dhyana Paramita (Perfection of Meditation). Relying on it, one can generate supernormal powers and mature sentient beings. Furthermore, Paramita is a convenient method for non-abiding nirvana (extinction), so there are only six types. Why? Because all Bodhisattvas, in order to avoid dwelling in nirvana, embrace higher rebirths (superior rebirths) in samsara (cycle of rebirth). In order to avoid dwelling in samsara, they remain undefiled even in samsara. Therefore, the first three are convenient means for attaining higher rebirths, and the latter three are convenient means for non-defilement. The specific correspondences should be understood as mentioned earlier. The convenient means for non-defilement involve cultivating antidotes through diligence, subduing various afflictions through meditation, and permanently eliminating all latent afflictions (potential afflictions) through wisdom. Furthermore, in order to benefit all sentient beings and to counteract all afflictions, there are only six types of Paramitas. Why? Bodhisattva-Mahasattvas (Great Bodhisattvas) use generosity (giving) to attract wealth and conveniently benefit all sentient beings. By upholding morality (precepts), they do not initiate acts of aggression, coercion, or disturbance, conveniently benefiting all sentient beings by not destroying others' wealth, body, and mind in that order. Through patience (tolerance), they can endure aggression, coercion, and disturbance, conveniently benefiting all sentient beings because they can tolerate others' infringement on their own wealth, etc. Through these three, they can effectively benefit all sentient beings. Through diligence, even if they have not permanently subdued all afflictions, they can rely on virtuous qualities to cultivate antidotes. Through meditation, they can permanently subdue afflictions. Through wisdom, they can permanently eliminate latent afflictions. Through these three, they can effectively counteract all afflictions. 'Aspect' refers to the aspects of the Paramitas of all Bodhisattvas. What is the aspect of Dana Paramita (Perfection of Giving)? It refers to all Bodhisattvas abiding in the Dharma-nature of Bodhisattvas, relying on Bodhicitta (the mind of enlightenment), and abandoning all physical, verbal, and mental actions at all times with a compassionate mind. In this way, the aspect of Dana Paramita is revealed through lineage, aspiration, intention, action, and essence. 'Lineage' refers to the Dharma-nature of Bodhisattvas. 'Aspiration' refers to Bodhicitta. 'Intention' refers to the compassionate mind. 'Action' refers to abandoning all possessions. 'Essence' refers to physical, verbal, and mental actions. What is the aspect of Sila Paramita (Perfection of Morality)? It refers to all Bodhisattvas abiding in the Dharma-nature of Bodhisattvas, relying on Bodhicitta, and upholding with a compassionate mind
一切菩薩戒時所有身語意業。云何忍波羅蜜多相。謂諸菩薩安住菩薩法性菩提心為依止。以悲導心堪忍安受諸怨苦時所有身語意業。云何精進波羅蜜多相。謂諸菩薩安住菩薩法性菩提心為依止。以悲導心引發一切勝善法時所有身語意業。云何靜慮波羅蜜多相謂諸菩薩安住菩薩法性菩提心為依止。以悲導心起一切種身語意業自在用時。所有一切心恒安住。云何慧波羅蜜多相。謂諸菩薩安住。菩薩法性菩提心為依止。以悲導心起一切種身語意業自在用時。所有一切諸法簡擇複次若所行施依止薩伐若性。能感薩伐若性。攝受薩伐若性。能為一切薩伐若事。是名施波羅蜜多相。如是四句隨其次第。由發起故習氣故自體故等流故。顯波羅蜜多相。發起者。謂依止一切智性。凡所生起一切施行。皆迴向薩伐若性故。習氣者。謂能感一切智性。即所行施熏修相續。于當來世能感薩伐若性故。自體者。謂攝受一切智性。即所行施究竟圓滿。爾時能辦佛法身故。等流者。謂能為一切一切智事。從此後時由受用變化身等流門。發起一切薩伐若事故。如施波羅蜜多相乃至慧波羅蜜多相。皆應如是說。
次第者。謂前前波羅蜜多能為後後所依止故。所以者何。菩薩摩訶薩由施波羅蜜多串習舍施內外事故。不顧身命棄大寶藏受持禁戒由護戒
【現代漢語翻譯】 現代漢語譯本： 一切菩薩受戒時，所有身、語、意所造的業。什麼是忍辱波羅蜜（Ksanti-paramita，忍耐到彼岸）的相狀？是指諸位菩薩安住于菩薩的法性，以菩提心（Bodhi-citta，覺悟之心）為依止，以慈悲心引導，能夠忍受和安然接受各種怨恨和痛苦時，所有身、語、意所造的業。什麼是精進波羅蜜（Virya-paramita，精進到彼岸）的相狀？是指諸位菩薩安住于菩薩的法性，以菩提心為依止，以慈悲心引導，引發一切殊勝善法時，所有身、語、意所造的業。什麼是靜慮波羅蜜（Dhyana-paramita，禪定到彼岸）的相狀？是指諸位菩薩安住于菩薩的法性，以菩提心為依止，以慈悲心引導，生起一切種類的身、語、意業的自在作用時，所有一切心念恒常安住。什麼是智慧波羅蜜（Prajna-paramita，智慧到彼岸）的相狀？是指諸位菩薩安住于菩薩的法性，以菩提心為依止，以慈悲心引導，生起一切種類的身、語、意業的自在作用時，所有一切諸法都能簡擇。 進一步說，如果所行的佈施依止薩伐若性（Sarvajnatva，一切智性），能夠感得薩伐若性，攝受薩伐若性，能夠為一切薩伐若事，這就是佈施波羅蜜（Dana-paramita，佈施到彼岸）的相狀。像這樣的四句話，按照次第，由於發起、習氣、自體、等流的緣故，顯現波羅蜜的相狀。發起，是指依止一切智性，凡是所生起的一切佈施行，都回向薩伐若性。習氣，是指能夠感得一切智性，也就是所行的佈施熏修相續，在未來世能夠感得薩伐若性。自體，是指攝受一切智性，也就是所行的佈施究竟圓滿，那時能夠成就佛法身。等流，是指能夠為一切一切智事，從此以後，由受用變化身等流門，發起一切薩伐若事。像佈施波羅蜜的相狀，乃至智慧波羅蜜的相狀，都應當像這樣說。 次第，是指前前的波羅蜜能夠作為後後的所依止。為什麼這樣說呢？菩薩摩訶薩由於佈施波羅蜜串習舍施內外事故，不顧身命，捨棄大寶藏受持禁戒，由於守護戒
【English Translation】 English version: All bodily, verbal, and mental actions at the time of taking the Bodhisattva vows. What is the aspect of Ksanti-paramita (Perfection of Patience)? It refers to all bodily, verbal, and mental actions when Bodhisattvas abide in the Dharma-nature of Bodhisattvas, rely on Bodhicitta (the mind of enlightenment), and with a compassionate mind, are able to endure and peacefully accept all grievances and sufferings. What is the aspect of Virya-paramita (Perfection of Diligence)? It refers to all bodily, verbal, and mental actions when Bodhisattvas abide in the Dharma-nature of Bodhisattvas, rely on Bodhicitta, and with a compassionate mind, initiate all supreme virtuous Dharmas. What is the aspect of Dhyana-paramita (Perfection of Meditation)? It refers to when Bodhisattvas abide in the Dharma-nature of Bodhisattvas, rely on Bodhicitta, and with a compassionate mind, arise all kinds of free and unhindered functions of bodily, verbal, and mental actions, all thoughts of the mind constantly abide. What is the aspect of Prajna-paramita (Perfection of Wisdom)? It refers to when Bodhisattvas abide in the Dharma-nature of Bodhisattvas, rely on Bodhicitta, and with a compassionate mind, arise all kinds of free and unhindered functions of bodily, verbal, and mental actions, all Dharmas can be discerned. Furthermore, if the giving that is practiced relies on Sarvajnatva (the nature of omniscience), is able to bring about Sarvajnatva, embrace Sarvajnatva, and is able to be for all Sarvajnatva matters, this is called the aspect of Dana-paramita (Perfection of Giving). These four sentences, in order, due to origination, habituation, self-nature, and outflow, reveal the aspect of paramita. Origination refers to relying on the nature of omniscience, and all giving that arises is dedicated to Sarvajnatva. Habituation refers to being able to bring about the nature of omniscience, that is, the continuous cultivation of the giving that is practiced, which in the future will be able to bring about Sarvajnatva. Self-nature refers to embracing the nature of omniscience, that is, the ultimate perfection of the giving that is practiced, at which time it will be able to accomplish the Dharma-body of the Buddha. Outflow refers to being able to be for all matters of omniscience, from this time onwards, through the outflow of the enjoyment transformation body and other means, initiating all Sarvajnatva matters. The aspect of Dana-paramita, up to the aspect of Prajna-paramita, should all be explained in this way. Order refers to the preceding paramitas being able to serve as the basis for the subsequent ones. Why is this so? Because Bodhisattva-Mahasattvas, through the habituation of Dana-paramita, give away both internal and external possessions, disregard their own lives, abandon great treasures, and uphold the precepts, due to protecting the precepts.
故。他所毀罵終不反報。由如是等遂能堪忍。以能堪忍寒熱等苦。雖遭此緣加行不息發勤精進。精進方便證究竟果成滿靜慮。靜慮滿已。由凈定心如實知故。證得出世究竟大慧。複次前前波羅蜜多後後所持故。謂戒能持施。乃至慧能持靜慮。由具尸羅施得清凈。何以故。由行佈施攝益有情。由具尸羅不為惱害。是故菩薩于受施者。以離惱害善能施與清凈樂具故。由凈戒力施得清凈。如是由忍力故戒得清凈。何以故。由能忍受他不饒益。終不毀犯所學處故。由精進故忍得清凈。何以故。由勇猛力故久處生死不以為難。能受眾生違逆等苦。由靜慮故精進清凈。何以故。由喜樂俱能勤修習一切善法無休息故。由具慧故靜慮清凈。何以故。若由無量門數數觀諸法。能證內寂靜。增長三摩地。又伽他說。無有靜慮而不因慧。複次由粗細故。波羅蜜多前後次第。所以者何。于諸行中施行最粗故先建立。于忍等行戒復為粗故次建立。乃至於慧靜慮為粗。一切行中慧為最細故最後立。
釋詞者。謂諸菩薩所行佈施。所以名施波羅蜜多者。謂由大施故離過故離垢故。名施波羅蜜多。大施者。盡舍一切內外事故。長時施故。離過者。遠離不平等追求等過故。離垢者。永斷一切所治慳故。如無盡慧經施無盡中說云何離垢。永斷所治並習
【現代漢語翻譯】 現代漢語譯本 因此，無論他人如何譭謗謾罵，他都不會反過來報復。正因為如此，他才能堪忍。由於能夠忍受寒冷、炎熱等痛苦，即使遇到這些因緣，他也不會停止修行，而是更加努力精進。通過精進的方便，他證得了究竟的果位，圓滿了禪定。禪定圓滿后，由於清凈的定心如實地了知一切，他證得了出世間的究竟大智慧。此外，前一個波羅蜜多（paramita，意為「到彼岸」）為后一個波羅蜜多所支援。也就是說，戒律能夠支援佈施，乃至智慧能夠支援禪定。由於具備戒律，佈施才能得到清凈。為什麼呢？因為通過行佈施，能夠利益有情眾生；由於具備戒律，就不會惱害眾生。因此，菩薩對於接受佈施的人，以遠離惱害的心，善於施與清凈的快樂之物，所以憑藉清凈的戒律，佈施才能得到清凈。同樣，由於忍辱的力量，戒律才能得到清凈。為什麼呢？因為能夠忍受他人不饒益的行為，始終不會毀犯所學的戒條。由於精進的緣故，忍辱才能得到清凈。為什麼呢？因為憑藉勇猛的力量，即使長久地處於生死輪迴之中，也不會覺得困難，能夠承受眾生違逆等痛苦。由於禪定的緣故，精進才能清凈。為什麼呢？因為由於喜樂的緣故，能夠勤奮地修習一切善法，沒有休息的時候。由於具備智慧的緣故，禪定才能清凈。為什麼呢？如果通過無量的法門，反覆地觀察諸法，就能夠證得內心的寂靜，增長三摩地（samadhi，意為「禪定」）。又如伽陀（gatha，意為「偈頌」）所說：『沒有不依靠智慧的禪定。』此外，由於粗細的緣故，波羅蜜多有前後次第。這是什麼原因呢？在各種行為中，佈施最為粗顯，所以首先建立。在忍辱等行為中，戒律又較為粗顯，所以其次建立。乃至在智慧中，禪定較為粗顯。一切行為中，智慧最為細微，所以最後建立。 解釋詞語的人說，菩薩所行的佈施，之所以稱為佈施波羅蜜多，是因為通過大布施的緣故，遠離過失的緣故，遠離垢染的緣故，所以稱為佈施波羅蜜多。大布施是指完全捨棄一切內外之物，並且長時間地佈施。遠離過失是指遠離不平等的追求等過失。遠離垢染是指永遠斷除一切所要對治的慳吝。如《無盡慧經》中『施無盡』所說：『如何遠離垢染？永遠斷除所要對治的以及習氣。』
【English Translation】 English version Therefore, he never retaliates against any slander or abuse he receives. It is because of this that he is able to endure. Because he is able to endure suffering such as cold and heat, even when encountering these conditions, he does not cease his practice, but rather strives with diligence and vigor. Through the skillful means of diligence, he attains the ultimate fruit, fulfilling and perfecting meditative concentration (dhyana). Having perfected meditative concentration, because of his pure and concentrated mind, he knows things as they truly are, and attains the ultimate great wisdom that transcends the world. Furthermore, each preceding paramita (perfection) supports the subsequent one. That is to say, moral discipline (sila) supports generosity (dana), and so on, until wisdom (prajna) supports meditative concentration. Because one possesses moral discipline, generosity becomes pure. Why? Because by practicing generosity, one benefits sentient beings; because one possesses moral discipline, one does not harm sentient beings. Therefore, the Bodhisattva, with a mind free from harming, skillfully gives pure and joyful things to those who receive generosity, and thus, through the power of pure moral discipline, generosity becomes pure. Similarly, through the power of patience (ksanti), moral discipline becomes pure. Why? Because one is able to endure the unbeneficial actions of others, and never violates the precepts one has learned. Because of diligence (virya), patience becomes pure. Why? Because with the power of courage, even when dwelling in the cycle of birth and death (samsara) for a long time, one does not find it difficult, and is able to endure the suffering of sentient beings' opposition and so on. Because of meditative concentration, diligence becomes pure. Why? Because due to joy and delight, one is able to diligently cultivate all virtuous dharmas without rest. Because one possesses wisdom, meditative concentration becomes pure. Why? If one repeatedly observes all dharmas through countless doors, one will be able to attain inner tranquility and increase samadhi (meditative absorption). Moreover, as the gatha (verse) says: 'There is no meditative concentration that does not depend on wisdom.' Furthermore, because of their grossness and subtlety, the paramitas have a sequential order. What is the reason for this? Among all actions, generosity is the grossest, so it is established first. Among actions such as patience, moral discipline is relatively gross, so it is established next. And so on, until meditative concentration is relatively gross in relation to wisdom. Among all actions, wisdom is the most subtle, so it is established last. Those who explain the words say that the generosity practiced by Bodhisattvas is called the 'perfection of generosity' (dana paramita) because it is through great generosity, because it is free from faults, and because it is free from defilements. Great generosity refers to completely giving away all internal and external things, and giving for a long time. Being free from faults refers to being free from faults such as unequal pursuit. Being free from defilements refers to permanently cutting off all stinginess that needs to be overcome. As the 'Inexhaustible Wisdom Sutra' says in 'Inexhaustible Giving': 'How to be free from defilements? Permanently cut off what needs to be overcome, along with its habits.'
氣故。如是三句顯波羅蜜多三種最勝。何等為三。一自體最勝並積習。二方便最勝。三果最勝。積習者。謂長時施故。如施波羅蜜多有三種。乃至慧波羅蜜多亦爾。戒等離過者。謂遠離我增益等隨其所應。如無盡慧經廣說。複次由與十二種最勝相應故。名波羅蜜多。何等名為十二最勝。一廣大最勝。不求一切世間樂故。又最上故。二長時最勝。經三大劫阿僧企耶所積習故。三所為最勝。為利益安樂一切有情故。四無盡最勝。由迴向大菩提究竟無盡故。五無間最勝。由得自他平等勝解令諸有情于施等波羅蜜多速圓滿故。六無難最勝。唯由隨喜他所行施等令波羅蜜多速圓滿故。七大自在最勝。由得虛空藏等諸三摩地令佈施等波羅蜜多速圓滿故。八攝受最勝。無分別智所攝受故。九發起最勝。謂解行地中上品忍位所行施等波羅蜜多。十證得最勝。謂初地中所得施等波羅蜜多。十一等流最勝。謂餘八地中所行施等波羅蜜多。十二圓滿最勝。謂第十地及如來地所有施等波羅蜜多。如其次第菩薩圓滿故。佛圓滿故。複次最勝所作故。最勝所至故。名波羅蜜多。一切佛菩薩所為所到故。複次到所知彼岸故。名波羅蜜多。安住佛性故。複次濟度自他最極災橫故。名波羅蜜多。能令自他越度生死大苦海故。共詞已釋。不共今當說。能捨施
【現代漢語翻譯】 現代漢語譯本：因此，這三句話顯示了波羅蜜多（Pāramitā，意為「到彼岸」）的三種最殊勝之處。哪三種呢？一是自體最殊勝並積累習氣，二是方便最殊勝，三是果報最殊勝。積累習氣是指長時間的佈施。例如，佈施波羅蜜多有三種，乃至智慧波羅蜜多也是如此。戒律等遠離過失，是指遠離我執增益等，隨其所應。正如《無盡慧經》中廣泛闡述的那樣。此外，由於與十二種最殊勝相應，所以稱為波羅蜜多。哪十二種最殊勝呢？一是廣大最殊勝，因為不追求一切世間之樂，而且是最上的。二是長時最殊勝，因為經過三大阿僧祇劫（Asaṃkhyeya，意為「無數」）所積累的習氣。三是所為最殊勝，爲了利益安樂一切有情眾生。四是無盡最殊勝，因為迴向大菩提（Mahābodhi，意為「大覺悟」）究竟無盡。五是無間最殊勝，因為通過獲得自他平等的殊勝理解，使有情眾生在佈施等波羅蜜多方面迅速圓滿。六是無難最殊勝，僅僅通過隨喜他人所行的佈施等，使波羅蜜多迅速圓滿。七是大自在最殊勝，通過獲得虛空藏（Ākāśagarbha）等諸三摩地（Samādhi，意為「禪定」），使佈施等波羅蜜多迅速圓滿。八是攝受最殊勝，因為被無分別智所攝受。九是發起最殊勝，指在解行地中上品忍位所行的佈施等波羅蜜多。十是證得最殊勝，指在初地中所獲得的佈施等波羅蜜多。十一是等流最殊勝，指其餘八地中所行的佈施等波羅蜜多。十二是圓滿最殊勝，指第十地及如來地所有佈施等波羅蜜多，依次是菩薩圓滿，佛圓滿。此外，因為最殊勝的作為，最殊勝的到達，所以稱為波羅蜜多。因為一切佛菩薩所為所到。此外，到達所知彼岸，所以稱為波羅蜜多，安住佛性。此外，救濟自他最極災難，所以稱為波羅蜜多，能夠使自他超越生死大苦海。共同的含義已經解釋完畢，不共同的含義現在開始說，能夠捨棄佈施。
【English Translation】 English version: Therefore, these three sentences reveal the three most excellent aspects of Pāramitā (meaning 'to the other shore'). What are the three? First, the most excellent self-nature and accumulated habits; second, the most excellent skillful means; and third, the most excellent result. Accumulated habits refer to prolonged giving. For example, there are three types of Dāna Pāramitā (giving), and so on, up to Prajñā Pāramitā (wisdom). 'Disciplines and others free from faults' means being free from self-attachment and increase, as appropriate. As extensively explained in the Infinite Wisdom Sutra. Furthermore, it is called Pāramitā because it corresponds to twelve kinds of most excellent qualities. What are the twelve most excellent qualities? First, the most excellent vastness, because it does not seek all worldly pleasures, and it is the most supreme. Second, the most excellent long duration, because it is accumulated through three great Asaṃkhyeya (countless) kalpas (aeons). Third, the most excellent purpose, for the benefit and happiness of all sentient beings. Fourth, the most excellent inexhaustibility, because it is dedicated to the ultimate and inexhaustible Mahābodhi (great enlightenment). Fifth, the most excellent uninterruptedness, because by obtaining the superior understanding of equality between oneself and others, it enables sentient beings to quickly perfect the Pāramitās such as giving. Sixth, the most excellent absence of difficulty, because merely by rejoicing in the giving and other practices performed by others, it enables the Pāramitās to be quickly perfected. Seventh, the most excellent great sovereignty, because by obtaining various Samādhis (meditative states) such as Ākāśagarbha (space treasury), it enables the Dāna (giving) and other Pāramitās to be quickly perfected. Eighth, the most excellent acceptance, because it is accepted by non-discriminating wisdom. Ninth, the most excellent initiation, referring to the Dāna and other Pāramitās practiced in the superior level of forbearance in the stage of understanding and practice. Tenth, the most excellent attainment, referring to the Dāna and other Pāramitās attained in the first Bhumi (ground). Eleventh, the most excellent co-emergence, referring to the Dāna and other Pāramitās practiced in the remaining eight Bhumis. Twelfth, the most excellent perfection, referring to all the Dāna and other Pāramitās in the tenth Bhumi and the Buddha Bhumi, in that order, because the Bodhisattva is perfected, and the Buddha is perfected. Furthermore, it is called Pāramitā because of the most excellent action and the most excellent attainment. Because it is the action and attainment of all Buddhas and Bodhisattvas. Furthermore, it is called Pāramitā because it reaches the other shore of what is knowable, abiding in Buddha-nature. Furthermore, it is called Pāramitā because it saves oneself and others from the most extreme disasters, enabling oneself and others to transcend the great ocean of suffering of birth and death. The common meaning has been explained. The uncommon meaning will now be explained: being able to relinquish giving.
者當來貧苦。能捨受者現在熱惱。故名為施。能令諸根永寂靜故。能趣清凈諸善趣故。能為清涼所依處故。說名為戒。隨其次第。能引守護諸根門故。是往清凈善趣因故。能為無悔等漸次乃至涅槃所依故。遠離一切忿熱灰故。遠離不捨怨害心故。顯發損者常安隱故。說名為忍。怨害心者。謂起報怨心。不捨者。謂不棄此心。能壞怨心名為損者。顯此無畏故名顯發。損者常安隱故。損害生長作用相應故名精進。損害作用相應者。謂前二正斷。以能損害不善法故。生長作用相應者。謂后二正斷。以能生長諸善法故。能持能息能靜能調。又能引發故名靜慮。能持者。謂于境繫心。能息者。謂息諸散亂。能靜者。謂令心寂靜。能調者。謂制伏諸纏。能引發者。謂能引發自在作用。他所發智故。內證智故。種別智故。得寂靜智故。勝德智故。名為慧。他所發智者。謂從他言音所生慧。及如理作意相應慧。內證智者。謂出世間慧。種別智者。謂出世間后所得慧。得寂靜智者。謂修道中治煩惱慧。勝德智者。謂能引發勝功德慧。
大乘阿毗達磨雜集論卷第十一 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十二
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔
【現代漢語翻譯】 現代漢語譯本 那個人將來會貧窮困苦。能夠佈施的人，現在就能感受到清涼。所以稱為『施』（Dāna，佈施）。 能夠使諸根永遠寂靜，所以稱為『戒』（Śīla，戒律）。能夠趨向清凈的善趣，所以稱為『戒』。 能夠成為清涼的依靠處，所以稱為『戒』。按照這個順序，能夠引導守護諸根之門，是前往清凈善趣的原因，能夠成為無悔等漸次乃至涅槃的依靠。 遠離一切忿怒熱惱的灰燼，遠離不捨棄怨恨傷害的心，顯示出損害他人者常常能夠安穩，所以稱為『忍』（Kṣānti，忍辱）。 怨恨傷害的心，是指生起報復怨恨的心。不捨棄，是指不拋棄這種心。能夠摧壞怨恨心的人，稱為損害者。顯示出這種無畏，所以稱為『顯發』。損害他人者常常能夠安穩。 損害和生長作用相應，所以稱為『精進』（Vīrya，精進）。損害作用相應，是指前面的兩種正斷，因為能夠損害不善法。生長作用相應，是指後面的兩種正斷，因為能夠生長諸善法。 能夠持、能夠息、能夠靜、能夠調，又能夠引發，所以稱為『靜慮』（Dhyāna，禪定）。能夠持，是指于境界繫縛心。能夠息，是指止息各種散亂。能夠靜，是指令心寂靜。能夠調，是指制伏各種纏縛。能夠引發，是指能夠引發自在的作用。 由他人所啓發而得到的智慧，內在證悟的智慧，種類差別的智慧，獲得寂靜的智慧，殊勝功德的智慧，稱為『慧』（Prajñā，智慧）。 由他人所啓發而得到的智慧，是指從他人的言語聲音所產生的智慧，以及與如理作意相應的智慧。內在證悟的智慧，是指超脫世俗的智慧。種類差別的智慧，是指超脫世俗之後所獲得的智慧。獲得寂靜的智慧，是指在修道中治理煩惱的智慧。殊勝功德的智慧，是指能夠引發殊勝功德的智慧。 《大乘阿毗達磨雜集論》卷第十一 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》 《大乘阿毗達磨雜集論》卷第十二 安慧菩薩糅釋上集論 大唐三藏法師玄奘奉 詔
【English Translation】 English version That person will be poor and miserable in the future. One who is able to give (Dāna, giving) can experience coolness and peace in the present. Therefore, it is called 'giving'. Being able to make the senses eternally tranquil is called 'discipline' (Śīla, morality). Being able to lead to pure and wholesome realms is called 'discipline'. Being able to be a refuge of coolness is called 'discipline'. In this order, being able to guide and guard the gates of the senses is the cause of going to pure and wholesome realms, and being able to be the basis of remorse-free states, gradually leading to Nirvāṇa. Being far from the ashes of all anger and heat, being far from not abandoning the mind of resentment and harm, revealing that those who harm others can often be secure, is called 'patience' (Kṣānti, forbearance). The mind of resentment and harm refers to the mind that arises with the intention of revenge and resentment. 'Not abandoning' means not discarding this mind. One who can destroy the mind of resentment is called a harmer. Revealing this fearlessness is called 'revealing'. Those who harm others can often be secure. Being in accordance with the function of harming and growing is called 'diligence' (Vīrya, effort). Being in accordance with the function of harming refers to the first two right exertions, because they can harm unwholesome dharmas. Being in accordance with the function of growing refers to the latter two right exertions, because they can grow wholesome dharmas. Being able to hold, being able to calm, being able to quiet, being able to tame, and also being able to generate, is called 'meditative concentration' (Dhyāna, meditation). Being able to hold means binding the mind to an object. Being able to calm means calming various distractions. Being able to quiet means making the mind tranquil. Being able to tame means subduing various entanglements. Being able to generate means being able to generate the function of freedom. The wisdom that is inspired by others, the wisdom of inner realization, the wisdom of different kinds, the wisdom of attaining tranquility, the wisdom of superior virtues, is called 'wisdom' (Prajñā, wisdom). The wisdom that is inspired by others refers to the wisdom that arises from the words and sounds of others, as well as the wisdom that corresponds to appropriate attention. The wisdom of inner realization refers to the wisdom that transcends the mundane. The wisdom of different kinds refers to the wisdom that is attained after transcending the mundane. The wisdom of attaining tranquility refers to the wisdom of governing afflictions in the path of cultivation. The wisdom of superior virtues refers to the wisdom that can generate superior merits. 《Abhidharmasamuccaya》 Volume 11 Taisho Tripitaka Volume 31 No. 1606 《Abhidharmasamuccaya》 《Abhidharmasamuccaya》 Volume 12 Commentary on the Abhidharmasamuccaya by Bodhisattva Anhui By Imperial Order, Translated by the Tang Dynasty Tripitaka Master Xuanzang
譯
抉擇分中法品第二之二
云何修。略有五種。謂依止任持修。依止作意修。依止意樂修。依止方便修。依止自在修。
依止任持修復有四種。一依止因修。謂由種性力于波羅蜜多修習正行。二依止報修。謂由勝自體力于波羅蜜多修習正行。三依止愿修。謂由本願力于波羅蜜多修習正行。四依止簡擇力修。謂由慧力于波羅蜜多修習正行。
依止作意修亦有四種。一依止勝解作意修。謂於一切波羅蜜多相應經教起增上勝解。二依止愛味作意修。謂于已得波羅蜜多見勝功德起深愛味。三依止隨喜作意修。謂於一切世界一切有情所行施等深生隨喜。四依止喜樂作意修。謂于自他當來勝品波羅蜜多深生愿樂。
依止意樂修復有六種。謂由無厭意樂。廣大意樂。歡喜意樂。恩德意樂。無染意樂。善好意樂故。修諸波羅蜜多。此中菩薩于施波羅蜜多無厭意樂者。謂諸菩薩於一有情一剎那頃。假使殑伽沙等世界滿中七寶以用佈施。又以殑伽沙等身命佈施。如是佈施經殑伽沙等大劫。如於一有情所。如是乃至於一切有情界如是施時。皆令彼于阿耨多羅三藐三菩提速得成熟。修行如是差別施時。菩薩意樂由不厭足。如是意樂是名菩薩于施波羅蜜多無厭意樂。又諸菩薩修行如是施波羅蜜多時。展轉相續無
【現代漢語翻譯】 現代漢語譯本 抉擇分中法品第二之二
什麼是『修』？ 簡而言之，有五種：即依止任持修、依止作意修、依止意樂修、依止方便修、依止自在修。
依止任持修又有四種：第一是依止因修，即由於種性的力量，對於波羅蜜多（Pāramitā，到彼岸）的修習產生正確的行為。第二是依止報修，即由於殊勝自身的力量，對於波羅蜜多（Pāramitā，到彼岸）的修習產生正確的行為。第三是依止愿修，即由於往昔的願力，對於波羅蜜多（Pāramitā，到彼岸）的修習產生正確的行為。第四是依止簡擇力修，即由於智慧的力量，對於波羅蜜多（Pāramitā，到彼岸）的修習產生正確的行為。
依止作意修也有四種：第一是依止勝解作意修，即對於一切與波羅蜜多（Pāramitā，到彼岸）相應的經教產生增上的勝解。第二是依止愛味作意修，即對於已經獲得的波羅蜜多（Pāramitā，到彼岸）見到殊勝的功德，從而產生深深的愛味。第三是依止隨喜作意修，即對於一切世界一切有情所行的佈施等善行，深深地生起隨喜之心。第四是依止喜樂作意修，即對於自己和他人未來殊勝的波羅蜜多（Pāramitā，到彼岸），深深地生起愿樂之心。
依止意樂修又有六種：即由於無厭意樂、廣大意樂、歡喜意樂、恩德意樂、無染意樂、善好意樂的緣故，修習各種波羅蜜多（Pāramitā，到彼岸）。其中，菩薩對於施波羅蜜多（Dāna Pāramitā，佈施到彼岸）的無厭意樂是指：諸位菩薩對於一個有情，在一剎那的時間內，即使用恒河沙（殑伽沙，Ganges river sand）等世界中充滿的七寶來進行佈施，又用恒河沙（殑伽沙，Ganges river sand）等數量的自身生命來進行佈施，像這樣的佈施經過恒河沙（殑伽沙，Ganges river sand）等大劫。像對一個有情這樣，乃至對於一切有情界都這樣佈施的時候，都令他們對於阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）迅速地得到成熟。修行像這樣差別的佈施時，菩薩的意樂由於不厭足。像這樣的意樂，就叫做菩薩對於施波羅蜜多（Dāna Pāramitā，佈施到彼岸）的無厭意樂。而且諸位菩薩修行像這樣的施波羅蜜多（Dāna Pāramitā，佈施到彼岸）時，輾轉相續沒有
【English Translation】 English version The Second of the Chapter on Dharmas in the Section on Ascertainment
What is 'cultivation'? Briefly, there are five types: namely, cultivation based on reliance and support, cultivation based on mental activity, cultivation based on intention, cultivation based on skillful means, and cultivation based on mastery.
Cultivation based on reliance and support also has four types: first, cultivation based on cause, which means that due to the power of one's inherent nature, one engages in the correct practice of cultivating the Pāramitās (to the other shore). Second, cultivation based on fruition, which means that due to the power of one's superior self, one engages in the correct practice of cultivating the Pāramitās (to the other shore). Third, cultivation based on vows, which means that due to the power of one's original vows, one engages in the correct practice of cultivating the Pāramitās (to the other shore). Fourth, cultivation based on the power of discernment, which means that due to the power of wisdom, one engages in the correct practice of cultivating the Pāramitās (to the other shore).
Cultivation based on mental activity also has four types: first, cultivation based on the mental activity of superior understanding, which means generating increasing superior understanding towards the scriptures and teachings that correspond to all the Pāramitās (to the other shore). Second, cultivation based on the mental activity of savoring, which means deeply savoring the superior merits seen in the Pāramitās (to the other shore) that one has already attained. Third, cultivation based on the mental activity of rejoicing, which means deeply rejoicing in the acts of giving and other virtuous deeds performed by all sentient beings in all worlds. Fourth, cultivation based on the mental activity of joy and delight, which means deeply wishing for and delighting in the future superior qualities of the Pāramitās (to the other shore) of oneself and others.
Cultivation based on intention also has six types: namely, due to the intention of non-satiety, the intention of vastness, the intention of joy, the intention of gratitude, the intention of non-contamination, and the intention of goodness, one cultivates the various Pāramitās (to the other shore). Among these, a Bodhisattva's intention of non-satiety towards the Dāna Pāramitā (giving to the other shore) means that for a single sentient being, in a single moment, even if a Bodhisattva were to use the seven treasures filling worlds as numerous as the sands of the Ganges River (殑伽沙, Ganges river sand) for giving, and also give away lives as numerous as the sands of the Ganges River (殑伽沙, Ganges river sand), and perform such giving for kalpas as numerous as the sands of the Ganges River (殑伽沙, Ganges river sand); just as they do for one sentient being, so too, when giving in this way to all realms of sentient beings, they cause them to quickly mature towards Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). When cultivating such differentiated giving, the Bodhisattva's intention is one of non-satiety. Such an intention is called a Bodhisattva's intention of non-satiety towards the Dāna Pāramitā (giving to the other shore). Moreover, when Bodhisattvas cultivate such Dāna Pāramitā (giving to the other shore), it continues without interruption.
一剎那有退有斷。乃至究竟坐菩提座。如是意樂是名菩薩于施波羅蜜多廣大意樂。又諸菩薩修行如是施波羅蜜多時。于施所攝諸有情所生大歡喜。是諸有情施所攝受雖生歡喜猶不能及如是意樂。是名菩薩于施波羅蜜多歡喜意樂。又諸菩薩修行如是施波羅蜜多時。觀施所攝一切有情。於我己身有大恩德。不見己身於彼有恩。由資助我阿耨多羅三藐三菩提故。如是意樂是名菩薩于施波羅蜜多恩德意樂。又諸菩薩修行如是施波羅蜜多時雖于無量諸有情所興大施福。而不希報恩當來果報。如是意樂是名菩薩于施波羅蜜多無染意樂。又諸菩薩修行如是施波羅蜜多時。以所修行廣大施聚所得果報。施諸有情不自為己。又以此福共諸有情迴向阿耨多羅三藐三菩提如是意樂是名菩薩于施波羅蜜多善好意樂。又諸菩薩修行戒波羅蜜多乃至慧波羅蜜多時無厭意樂者。謂諸菩薩假使經于殑伽沙等生。是一一生殑伽沙等大劫壽量。於此長時諸資生具常所匱乏。三千大千世界滿中熾火。恒在其中行住坐臥。唯能修習一剎那戒波羅蜜多。或乃至慧波羅蜜多如是展轉差別修習。所有戒聚乃至慧聚究竟滿足。現能證得阿耨多羅三藐三菩提。是諸菩薩修行如是戒波羅蜜多乃至慧波羅蜜多時。於此戒聚乃至慧聚。修習意樂猶不滿足。如是意樂是名菩薩于所修
習戒波羅蜜多乃至慧波羅蜜多無厭意樂。又諸菩薩修行如是戒波羅蜜多乃至慧波羅蜜多時。展轉相續無一剎那有退有斷。乃至究竟坐菩提座。如是意樂是名菩薩于所修行戒波羅蜜多乃至慧波羅蜜多廣大意樂。又諸菩薩修行如是戒波羅蜜多乃至慧波羅蜜多時。於此所攝諸有情所生大歡喜。是諸有情由此所攝雖生歡喜。猶不能及如是意樂。是名菩薩于所修行戒波羅蜜多乃至慧波羅蜜多歡喜意樂。又諸菩薩修行如是戒波羅蜜多乃至慧波羅蜜多時。觀此所攝一切有情。於我己身有大恩德。不見己身於彼有恩。由資助我阿耨多羅三藐三菩提故。如是意樂是名菩薩于所修行戒波羅蜜多乃至慧波羅蜜多恩德意樂。又諸菩薩修行如是戒波羅蜜多乃至慧波羅蜜多時。雖于無量諸有情所興大戒福乃至慧福。而不希報恩當來果報。如是意樂是名菩薩于所修行戒波羅蜜多乃至慧波羅蜜多無染意樂。又諸菩薩修行如是戒波羅蜜多乃至慧波羅蜜多時。以所修行廣大戒聚乃至慧聚所得果報。施諸有情不自為己。又以此福共諸有情迴向阿耨多羅三藐三菩提。如是意樂是名菩薩于所修行戒波羅蜜多乃至慧波羅蜜多善好意樂。
依止方便修復有三種。謂由無分別智觀察三輪皆清凈故所以者何。由此方便一切作意所修諸行速成滿故。依止自在修亦有三種
。謂身自在故。行自在故。說自在故。身自在者。謂諸如來自性受用。二身行自在者。謂諸如來變化身。由此能示現一切有情一切種同法行故。說自在者。謂能宣說六波羅蜜多一切種差別無有滯礙故。差別云何。謂由十八種任持以顯六波羅蜜多差別。何等十八。謂身任持。心任持。善法任持。善任持。菩提任持。悲任持。不捨有情任持。舍下劣心任持。無生法忍任持。善根方便任持。善根圓證任持。善根無盡任持。無厭倦任持。諸所思事成滿任持。御眾業任持。證入大地任持。引發佛性任持。建立佛事任持。施等六種各三差別。如其次第三三所攝。施三種者。謂財施。無畏施。法施。戒三種者。謂律儀戒。攝善法戒。饒益有情戒。忍三種者。謂耐怨害忍。安受苦忍。諦察法忍。精進三種者。謂被甲精進。方便精進。饒益有情精進。靜慮三種者。謂現法樂住靜慮。引發神通靜慮。饒益有情靜慮。慧三種者。謂緣世俗慧。緣勝義慧。緣有情慧。當知財施能任持身。由飲食等諸資生具攝益受者所依身故。無畏施能任持心。安慰他心離憂怖故。如是余句隨義應思。下劣心者。謂諸菩薩厭生死苦同二乘心。由安受苦忍所任持故方舍此心。善根無盡者。謂窮生死際恒作一切有情利益安樂事。乃至於無餘涅槃界亦不棄捨。由饒益有情
精進所任持故。御眾業者。謂依止內證故。教授教誡所化有情。心未定者令其得定。心已定者令其解脫。由饒益有情靜慮所任持故。證入大地者。謂先信解甚深教法。資糧圓滿速能證入初極喜地。由緣世俗慧所任持故。所餘易了故不重釋。
又差別者。謂施有七種。一根本施。謂種性位菩薩所有施波羅蜜多。依止種性而行施故。二弘誓施。謂發心位菩薩所有施波羅蜜多。依受大愿而行施故。三攝受施。謂自他利行位菩薩所有施波羅蜜多。四無執受施。謂觀真實義位菩薩所有施波羅蜜多。以無施者等分別執受故。五無攝受施。謂威德位菩薩所有施波羅蜜多。雖不攝受外資生具。但由虛空藏等三摩地力。舉手麾空隨欲皆雨珍寶等物。六隨所應施。謂成熟位菩薩所有施波羅蜜多。隨所化宜而行施故。七廣大施。謂最勝菩提位所有施波羅蜜多。以無上故。如施有七種。乃至慧亦爾。隨其所應。
攝云何。謂為攝菩薩地故。于中略說施等波羅蜜多。此攝略有四種。一種性攝。謂施波羅蜜多等種性相應隨順知。二發心攝。謂差別發心所攝故。發心有二種。謂無差別差別。無差別者。謂愿我當證阿耨多羅三藐三菩提。差別者。謂愿我施波羅蜜多速得圓滿。乃至慧波羅蜜多速得圓滿。當知此中由差別發心攝諸波羅蜜多。此
是彼因故。三自他利攝。謂由施攝故攝受一切富樂自在。是名自利攝。由此施故引攝財物為饒益他。是名他利攝。如是所餘攝相隨義應知。四勝義攝。此復多種。謂或依法界說。以真如是施等共相故。或依智資糧說。以能成辦一切智器故。或依智攝受說。以能成滿一切智故。或依知隨轉說。以五波羅蜜多隨慧波羅蜜多轉故。或依智相說。以慧波羅蜜多是正智自體故。如是勝義以真如及正智為體故。能攝施等。由此略說。所餘攝義如理應思。
所治者。謂施等六如其次第。以慳吝犯戒忿恚懈怠散亂惡慧為所治。複次乃至一切波羅蜜多所攝善法彼所對治及所知障。皆是波羅蜜多所治。
功德者。謂依五果無量無邊稱讚勝利。皆名功德。謂能永斷自所對治。是諸波羅蜜多離系果。于現法中由此施等攝受自他。是士用果於當來世後後增勝展轉生起。是等流果。大菩提是增上果。感大財富往生善趣。無怨無壞多諸喜樂。有情中尊身無損害。廣大宗族隨其次第。是施等波羅蜜多異熟果。更互抉擇者略有三種。一方便。二差別。三差別顯示。方便者。謂施方便中一切可得。如舍內外一切身財。是施方便。此方便中若舍一切。是施波羅蜜多。即於此中若慈悲心。遮防一切損害逼迫惱亂他性。是戒波羅蜜多。即於此中忍受遮
【現代漢語翻譯】 現代漢語譯本：是這些原因的緣故，三種自利他利包含其中。因為通過佈施的攝受，就能攝受一切富裕快樂和自在，這叫做自利攝。因為通過這種佈施，引導攝取財物來饒益他人，這叫做他利攝。像這樣，其餘的攝受相和隨順的意義，應該瞭解。四種勝義包含其中。這又有很多種，或者依據法界來說，因為真如是佈施等共同的相狀；或者依據智資糧來說，因為它能夠成就一切智慧的工具；或者依據智慧的攝受來說，因為它能夠圓滿一切智慧；或者依據知見隨之運轉來說，因為五波羅蜜多隨著智慧波羅蜜多運轉；或者依據智慧的相狀來說，因為智慧波羅蜜多是正智的自體。像這樣，勝義以真如和正智為本體，所以能夠包含佈施等。因此簡略地說，其餘包含的意義應該如理地思考。
所要對治的，是指佈施等六種，按照次第，以慳吝、犯戒、忿怒、懈怠、散亂、惡慧作為所要對治的。再進一步說，乃至一切波羅蜜多所包含的善法，它們所對治的以及所知障，都是波羅蜜多所要對治的。
功德，是指依據五種果報，無量無邊地稱讚的殊勝利益，都叫做功德。能夠永遠斷除自身所對治的，是諸波羅蜜多的離系果。在現世中，通過佈施等攝受自己和他人，這是士用果。在未來世，後後增勝，輾轉生起，這是等流果。大菩提是增上果。感得大財富，往生善趣，沒有怨恨和破壞，有很多喜樂，是有情中的尊者，身體沒有損害，有廣大的宗族，按照次第，這是佈施等波羅蜜多的異熟果。更互相決定的，大概有三種：一是方便，二是差別，三是差別顯示。方便，是指在佈施的方便中，一切都可以施捨，例如捨棄內外一切身財，這是佈施的方便。在這種方便中，如果捨棄一切，就是佈施波羅蜜多。就在這其中，如果有慈悲心，遮防一切損害、逼迫、惱亂他人的行為，就是戒波羅蜜多。就在這其中，忍受遮
【English Translation】 English version: These are due to those causes. The three of benefiting oneself and others are included. Because of the inclusion through giving (dana), one receives all wealth, happiness, and freedom. This is called inclusion of benefiting oneself. Because of this giving, one guides and gathers wealth to benefit others. This is called inclusion of benefiting others. Likewise, the remaining aspects of inclusion and their corresponding meanings should be understood. The four ultimate meanings are included. This again is of many kinds. Either it is explained according to the Dharmadhatu (realm of phenomena), because Suchness (tathata) is the common characteristic of giving, etc.; or it is explained according to the accumulation of wisdom, because it can accomplish all the tools of wisdom; or it is explained according to the reception of wisdom, because it can fulfill all wisdom; or it is explained according to the knowledge that follows, because the five Paramitas (perfections) follow the Prajna Paramita (perfection of wisdom); or it is explained according to the aspect of wisdom, because the Prajna Paramita is the very nature of correct wisdom. Thus, the ultimate meaning, with Suchness and correct wisdom as its essence, can include giving, etc. Therefore, briefly speaking, the remaining meanings of inclusion should be contemplated as appropriate.
What is to be overcome refers to the six, giving, etc., in order, with stinginess, transgression of precepts, anger, laziness, distraction, and wrong wisdom as what is to be overcome. Furthermore, even all the virtuous dharmas included in the Paramitas, what they overcome, and the obscurations to knowledge are all what the Paramitas overcome.
Merit refers to the immeasurable and boundless benefits praised based on the five results, all called merit. Being able to permanently cut off what one overcomes is the result of detachment from the Paramitas. In the present life, through giving, etc., one receives oneself and others; this is the result of effort. In future lives, later and later increasing and arising in succession is the result of outflow. Great Bodhi (enlightenment) is the result of increase. Experiencing great wealth, being reborn in good realms, without resentment or destruction, with much joy and happiness, being the most honored among sentient beings, the body without harm, and having a vast clan, in order, are the results of maturation of giving, etc. Mutual determination has roughly three types: one is means, two is difference, and three is showing difference. Means refers to everything obtainable in the means of giving, such as giving away all internal and external body and wealth; this is the means of giving. In this means, if one gives away everything, it is the Dana Paramita (perfection of giving). Within this, if there is a compassionate heart, preventing all harm, oppression, and disturbance of others, it is the Sila Paramita (perfection of morality). Within this, enduring the prevention
礙損害疲倦。是忍波羅蜜多。即於此中數數發起勇勵施心。是精進波羅蜜多。即於此中其心純善。繫心一境不外流散。是靜慮波羅蜜多。即於此中善取施行如實因果不取異見。是慧波羅蜜多。如是乃至慧波羅蜜多方便中。隨其所應當善建立。由無畏施一切處有施故。
差別者略有四種。一自體差別。二助伴差別。三勸贊差別。四種殖差別。施等波羅蜜多自體差別者。如其次第。以棄捨防護堪耐策勤心住抉擇為體。助伴差別者。謂施等方便中餘波羅蜜多悉皆隨轉。如前廣說。勸贊差別者。謂于施等勸勵讚美隨喜慶悅。種殖差別者。謂於他相續中建立施等波羅蜜多。此中施波羅蜜多是財施。餘五波羅蜜多是無畏施。一切六是法施。皆於他相續中種殖故。差別顯示者。謂由一行等差別顯示施等波羅蜜多。如有問言。若施波羅蜜多亦戒波羅蜜多耶。設戒波羅蜜多亦施波羅蜜多耶。為答此問應作順后句。謂所有戒波羅蜜多皆是施波羅蜜多。或有施波羅蜜多非戒波羅蜜多。謂戒波羅蜜多所不攝施波羅蜜多。如是乃至以慧波羅蜜多對施波羅蜜多。皆應作順后句。余互相望亦如理應思。此中依始業地漸次修者。說后必待前前不待后。是故皆作順后句。若已串習六種頓修皆互相攝。如菩薩地說。攝善法戒者。謂六波羅蜜多若依純雜
【現代漢語翻譯】 現代漢語譯本 妨礙、損害、疲倦，這是忍辱波羅蜜多（Kṣānti-pāramitā，忍耐的完美）。因此，在此之中數數發起勇猛精進的施捨之心，這是精進波羅蜜多（Vīrya-pāramitā，精進的完美）。因此，在此之中，其心純潔善良，將心專注於一境而不向外流散，這是靜慮波羅蜜多（Dhyāna-pāramitā，禪定的完美）。因此，在此之中，善於採取施行如實的因果，不採取其他異見，這是智慧波羅蜜多（Prajñā-pāramitā，智慧的完美）。像這樣乃至智慧波羅蜜多的方便中，隨著其所應當的善加建立，由於無畏佈施在一切處都有佈施的緣故。
差別略有四種：一、自體差別；二、助伴差別；三、勸贊差別；四、種殖差別。施捨等波羅蜜多的自體差別，如其次第，以捨棄、防護、堪忍、策勵、心住、抉擇為體。助伴差別，是指在施捨等方便中，其餘波羅蜜多全部都隨之運轉，如前面廣說。勸贊差別，是指對於施捨等進行勸勵、讚美、隨喜、慶悅。種殖差別，是指在他人相續中建立施捨等波羅蜜多。此中，施捨波羅蜜多是財施，其餘五種波羅蜜多是無畏施，一切六種都是法施，都在他人相續中種殖的緣故。
差別顯示，是指由一行等的差別顯示施捨等波羅蜜多。如果有人問：『如果施捨波羅蜜多也是持戒波羅蜜多嗎？』或者問：『如果持戒波羅蜜多也是施捨波羅蜜多嗎？』爲了回答這個問題，應當作順后句，即所有持戒波羅蜜多都是施捨波羅蜜多，或者有施捨波羅蜜多不是持戒波羅蜜多，是指持戒波羅蜜多所不包含的施捨波羅蜜多。像這樣乃至以智慧波羅蜜多對施捨波羅蜜多，都應當作順后句。其餘互相比較也應當如理思維。此中，依據始業地漸次修習的人，說後面的必定依賴前面的，而前面的不依賴後面的，所以都作順后句。如果已經串習六種，頓然修習，則都互相攝持，如《菩薩地》所說。攝善法戒，是指六波羅蜜多，如果依據純雜。
【English Translation】 English version Obstruction, harm, fatigue, this is Kṣānti-pāramitā (Perfection of Patience). Therefore, within this, repeatedly generating a courageous and diligent mind of giving, this is Vīrya-pāramitā (Perfection of Diligence). Therefore, within this, the mind is pure and virtuous, focusing the mind on one object without outward scattering, this is Dhyāna-pāramitā (Perfection of Meditation). Therefore, within this, skillfully adopting and practicing the true cause and effect, without adopting other divergent views, this is Prajñā-pāramitā (Perfection of Wisdom). Thus, even in the means of Prajñā-pāramitā, establish it well according to what is appropriate, because of the fearlessness giving everywhere.
The differences are roughly four types: 1. Difference in essence; 2. Difference in accompaniment; 3. Difference in encouragement; 4. Difference in cultivation. The difference in essence of giving and other pāramitās, in order, takes abandoning, protection, endurance, urging, mind-abiding, and discernment as its essence. The difference in accompaniment means that in the means of giving and so on, all other pāramitās follow along, as explained extensively earlier. The difference in encouragement means encouraging, praising, rejoicing, and celebrating giving and so on. The difference in cultivation means establishing giving and other pāramitās in the continuums of others. Here, the giving pāramitā is material giving, the other five pāramitās are fearless giving, and all six are Dharma giving, because they are all cultivated in the continuums of others.
The display of differences means displaying the giving and other pāramitās through the differences of one practice and so on. If someone asks, 'If the giving pāramitā is also the discipline pāramitā?' Or asks, 'If the discipline pāramitā is also the giving pāramitā?' To answer this question, one should make a subsequent affirmative statement, that is, all discipline pāramitās are giving pāramitās, or some giving pāramitās are not discipline pāramitās, referring to giving pāramitās not encompassed by discipline pāramitās. Likewise, even with Prajñā-pāramitā in relation to giving pāramitā, one should make a subsequent affirmative statement. Other mutual comparisons should also be considered reasonably. Here, for those who gradually cultivate based on the initial stage, it is said that the latter necessarily depends on the former, while the former does not depend on the latter, so all are made subsequent affirmative statements. If one has already become familiar with the six types, sudden cultivation will encompass each other, as stated in the Bodhisattva-bhumi. The precepts of gathering virtuous dharmas refer to the six pāramitās, if based on pure or mixed.
相資助說應作四句。複次諸所有施皆波羅蜜多耶。設波羅蜜多皆是施耶。為答此問應作三句。或有是施非波羅蜜多。謂所行施不迴向大菩提。或有亦施亦波羅蜜多。謂所行施等迴向大菩提。或有非施非波羅蜜多。謂除上所說法。如是乃至依慧波羅蜜多。一一皆應作四句如理當思。複次一切行施皆能生施波羅蜜多種類福耶。此應作四句。初句。謂所行施不迴向大菩提。第二句。謂于施波羅蜜多勸勵讚美隨喜慶悅。第三句謂所行施迴向大菩提。第四句。謂除上爾所相。如是乃至依慧波羅蜜多。各作四句如理應思。
複次何緣說方廣分為廣大甚深耶。由一切種智性廣大甚深故。謂此所得一切種智性果最廣大甚深故。因受果名。是故別說方廣分為廣大甚深。
複次何緣一分眾生。于方廣分廣大甚深不生勝解。反懷怖畏耶。由遠離法性故。未種善根故。惡友所攝故。法性者。謂菩薩種性是彼自體故。由一分眾生無菩薩種性故。心性下劣於廣大甚深教不能勝解。是故怖畏。又一分眾生雖有菩薩種性。而於大菩提未種正愿等諸善根故。於此不能勝解。是故怖畏。又一分眾生雖已種善根。而為誹謗大乘眾生。惡友所攝故。於此不能勝解。是故怖畏。複次何緣一分眾生於方廣分廣大甚深雖生勝解。而不得出離耶。由深安住自
【現代漢語翻譯】 現代漢語譯本： 相互資助的說法應該分為四句來解釋。再問，是否所有的佈施都是波羅蜜多（Pāramitā，到彼岸）呢？是否所有的波羅蜜多都是佈施呢？爲了回答這個問題，應該分為三句來解釋。有些是佈施，但不是波羅蜜多，指的是所做的佈施不迴向于大菩提（Mahābodhi，偉大的覺悟）。有些既是佈施，也是波羅蜜多，指的是所做的佈施迴向于大菩提。有些既不是佈施，也不是波羅蜜多，指的是以上所說的那些情況之外的情況。像這樣，乃至依慧波羅蜜多（Prajñā-pāramitā，智慧到彼岸），每一種都應該分為四句，如理思維。
再問，一切行佈施都能產生施波羅蜜多種類的福德嗎？對此應該分為四句。第一句，指的是所做的佈施不迴向于大菩提。第二句，指的是對於施波羅蜜多勸勉、讚美、隨喜、慶悅。第三句，指的是所做的佈施迴向于大菩提。第四句，指的是以上所說的那些情況之外的情況。像這樣，乃至依慧波羅蜜多，每一種都應該分為四句，如理思維。
再問，為什麼說方廣分（Vaipulya，廣大的）是廣大甚深的呢？因為一切種智性（Sarvākārajñatā，對一切事物和現象的知識）是廣大甚深的。指的是由此所得的一切種智性果是最廣大甚深的。因為因接受果的名字，所以特別說方廣分是廣大甚深的。
再問，為什麼一部分眾生對於方廣分的廣大甚深不產生殊勝的理解，反而懷有恐懼呢？因為遠離法性（Dharmatā，法的本性），沒有種下善根，被惡友所攝持。法性，指的是菩薩種性（Bodhisattva-gotra，菩薩的潛能），是他們的自體。因為一部分眾生沒有菩薩種性，心性下劣，對於廣大甚深的教法不能產生殊勝的理解，所以感到恐懼。又一部分眾生雖然有菩薩種性，但是對於大菩提沒有種下正確的願望等各種善根，所以對此不能產生殊勝的理解，所以感到恐懼。又一部分眾生雖然已經種下善根，但是因為被誹謗大乘的眾生，也就是惡友所攝持，所以對此不能產生殊勝的理解，所以感到恐懼。再問，為什麼一部分眾生對於方廣分的廣大甚深雖然產生了殊勝的理解，卻不能得到出離呢？因為深深地安住于自身。
【English Translation】 English version: The statement of mutual assistance should be explained in four phrases. Furthermore, are all acts of giving Pāramitā (perfection)? Are all Pāramitā acts of giving? To answer this question, it should be explained in three phrases. Some are acts of giving but not Pāramitā, referring to acts of giving that are not dedicated to Mahābodhi (great enlightenment). Some are both acts of giving and Pāramitā, referring to acts of giving that are dedicated to Mahābodhi. Some are neither acts of giving nor Pāramitā, referring to situations other than those mentioned above. Likewise, even relying on Prajñā-pāramitā (perfection of wisdom), each should be considered in four phrases, as appropriate.
Furthermore, do all acts of giving generate merit of the type of Dāna-pāramitā (perfection of giving)? This should be explained in four phrases. The first phrase refers to acts of giving that are not dedicated to Mahābodhi. The second phrase refers to encouraging, praising, rejoicing, and delighting in Dāna-pāramitā. The third phrase refers to acts of giving that are dedicated to Mahābodhi. The fourth phrase refers to situations other than those mentioned above. Likewise, even relying on Prajñā-pāramitā, each should be considered in four phrases, as appropriate.
Furthermore, why is it said that Vaipulya (extensive) is vast and profound? Because the nature of Sarvākārajñatā (all-knowingness) is vast and profound. It refers to the fact that the fruit of Sarvākārajñatā obtained from this is the most vast and profound. Because the cause receives the name of the effect, it is specifically said that Vaipulya is vast and profound.
Furthermore, why do some beings not generate superior understanding of the vastness and profundity of Vaipulya, but instead harbor fear? Because they are far from Dharmatā (the nature of reality), have not planted roots of virtue, and are influenced by evil friends. Dharmatā refers to Bodhisattva-gotra (the potential for enlightenment), which is their own nature. Because some beings do not have Bodhisattva-gotra, their minds are inferior, and they cannot generate superior understanding of the vast and profound teachings, so they are afraid. Furthermore, some beings, although they have Bodhisattva-gotra, have not planted correct aspirations and other roots of virtue for Mahābodhi, so they cannot generate superior understanding of this, so they are afraid. Furthermore, some beings, although they have already planted roots of virtue, are influenced by beings who slander the Mahāyāna, that is, evil friends, so they cannot generate superior understanding of this, so they are afraid. Furthermore, why do some beings, although they have generated superior understanding of the vastness and profundity of Vaipulya, not attain liberation? Because they deeply abide in themselves.
見取故。常堅執著如言義故。深安住自見取者更不進求了義經故。常堅執著如言義者恒堅封執不了義經故。如聞一切法畢竟無自性言故。便撥一切諸法性相皆無所有。如是于余不了義經堅執如言義亦爾。是故雖信大乘而不得出離。以大乘經由種種意說故。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耶。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。相見者。謂聞大乘經中所說一切諸法皆無自性無生無滅本來寂靜自性涅槃等言。不善密意但隨此言義便生勝解。謂佛所說一切諸法定無自性定無生等。執著如是無性等相。是名相見。彼執著如是無性等相時。便謗三自性。謂遍計所執自性。依他起自性。圓成實自性。遍計所執自性者。謂諸愚夫於色等相。周遍計度起增益執。謂此是色乃至此是涅槃。此所執義無實無體。唯有名言之所施設。依他起自性者。謂即此色等唯是虛妄分別自體。又因果性或異不
【現代漢語翻譯】 現代漢語譯本： 因為有『見取』（Skt. dṛṣṭi-parāmarśa，對某種見解的執著）的緣故。總是頑固地執著于字面意義。那些深深安住于自見取的人，不再進一步尋求具有究竟意義的經典。那些總是頑固地執著于字面意義的人，總是堅決地封閉並執著于不了義的經典。例如，當聽到『一切法畢竟無自性』的說法時，就否定一切諸法的體性和現象，認為它們一無所有。像這樣，對於其他不了義的經典，也頑固地執著于字面意義。因此，即使相信大乘，也無法獲得解脫，因為大乘經典是通過各種意圖（密意）來說明的。基於這種密意，薄伽梵（Bhagavan，世尊）在《大法鏡經》中這樣說：『如果諸菩薩隨言取義，不如理如法地思擇法義，就會產生二十八種不正見。』 什麼叫做二十八種不正見呢？ 稱為：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。 『相見』是指：聽到大乘經典中所說的一切諸法皆無自性、無生無滅、本來寂靜、自性涅槃等言語，不善於理解其密意，只是隨順這些言語的字面意義而產生殊勝的理解，認為佛所說的一切諸法必定無自性，必定無生等。執著于這樣的無自性等相狀，這叫做『相見』。當他執著于這樣的無自性等相狀時，便會誹謗三自性，即遍計所執自性（parikalpita-svabhāva）、依他起自性（paratantra-svabhāva）和圓成實自性（pariniṣpanna-svabhāva）。遍計所執自性是指：愚夫對於色等現象，周遍計度，生起增益的執著，認為『這是色』乃至『這是涅槃』。這種所執著的意義沒有真實的自體，僅僅是名言的施設。依他起自性是指：即此色等僅僅是虛妄分別的自體，又是因果的性質，或者不同。
【English Translation】 English version: Because of 'view-grasping' (Skt. dṛṣṭi-parāmarśa, clinging to a certain view). Always stubbornly clinging to the literal meaning. Those who deeply abide in self-view-grasping no longer seek further for scriptures with ultimate meaning. Those who always stubbornly cling to the literal meaning always firmly seal and cling to scriptures of provisional meaning. For example, when hearing the statement 'all dharmas are ultimately without self-nature,' they deny the essence and phenomena of all dharmas, considering them to be completely non-existent. In this way, regarding other scriptures of provisional meaning, they also stubbornly cling to the literal meaning. Therefore, even if they believe in the Mahayana, they cannot attain liberation, because the Mahayana scriptures are explained through various intentions (hidden meanings). Based on this hidden meaning, the Bhagavan (Lord Buddha) said in the Great Dharma Mirror Sutra: 'If the Bodhisattvas grasp the meaning according to the words, and do not properly contemplate the Dharma according to reason, they will generate twenty-eight incorrect views.' What are the twenty-eight incorrect views? They are called: view of characteristics, view of diminishing establishment, view of diminishing discrimination, view of diminishing reality, view of acceptance, view of transformation, view of no fault, view of liberation, view of belittling, view of anger, view of inversion, view of birth, view of non-establishment of tenets, view of confusion, view of reverence, view of firm ignorance, view of fundamental, view of no-view in view, view of abandoning skillful means, view of non-liberation, view of obstructing increase, view of generating non-merit, view of no fruit of merit, view of receiving insult, view of slander, view of unspeakable, view of vastness, view of increased pride. 'View of characteristics' refers to: hearing the words in the Mahayana scriptures that all dharmas are without self-nature, without arising or ceasing, originally quiescent, self-nature Nirvana, etc., not being skilled in understanding their hidden meaning, but simply following the literal meaning of these words and generating a superior understanding, thinking that all dharmas spoken by the Buddha are definitely without self-nature, definitely without arising, etc. Clinging to such characteristics of no self-nature, etc., this is called 'view of characteristics.' When he clings to such characteristics of no self-nature, etc., he will slander the three self-natures, namely the imputed nature (parikalpita-svabhāva), the dependent nature (paratantra-svabhāva), and the perfectly established nature (pariniṣpanna-svabhāva). The imputed nature refers to: ignorant people, regarding phenomena such as form, universally calculating and generating an increasing clinging, thinking 'this is form' and even 'this is Nirvana.' This meaning that is clung to has no real essence, it is merely an establishment of names and words. The dependent nature refers to: these forms, etc., are merely the essence of false discrimination, and also the nature of cause and effect, or different.
異。圓成實自性者。謂一切法真如實性。於此三性起誹謗行。即次三見。謂損減施設見。損減分別見。損減真實見。彼如是誹謗一切種一切法時。為欲成立此邪見故。便復攝受少分道理。又于所有開示離言諸法實性了義契經。廣設方便皆悉轉變令順己見。如是二種即次二見謂攝受見。轉變見。彼又起如是見。若依此見行善不善。定皆無罪無有過失。一切所行皆歸妙善。先所積習一切障垢皆得出離。如是二種即次二見。謂無罪見。出離見。彼如是執自見已。便於此見相違安立蘊等諸法。聲聞藏中妄生輕毀。又于不信如是邪見聲聞人等深生憎嫉。如是二種即次二見。輕毀見。憤發見。彼又隨順自惡邪見。謂我當建立如實空無相無愿。于非彼相起彼相想。而於彼相顛倒建立。又作是思惟。若能悟入如是法性。或令他入一切皆生無量功德。如是二種即次二見。謂顛倒見。出生見。若他于彼所起惡見如理詰責。彼于爾時竟不樂欲。建立自宗。反以譏弄妄理詰責於他。如是二種即次二見。謂不立宗見。矯亂見。彼又起如是增上慢。謂若能如是修行。是真供養恭敬諸佛世尊。如是見者名敬事見。諸有善達無倒法性者。為令舍離彼惡見故。雖以種種真實成立道理方便開悟。堅守愚見曾無舍心。謂唯此真余並邪妄。如是見者名堅固愚癡見
【現代漢語翻譯】 現代漢語譯本 圓成實自性，指的是一切法的真如實性（Tathata-vastu）。對於這三種自性（三性，trisvabhāva）產生誹謗的行為，依次對應三種見解：損減施設見（apavāda-parikalpita-dṛṣṭi），即否定施設自性；損減分別見（apavāda-paratantra-dṛṣṭi），即否定分別自性；損減真實見（apavāda-parinispanna-dṛṣṭi），即否定真實自性。 當他們這樣誹謗一切種類的一切法時，爲了成立這種邪見，便會攝取少部分的道理。並且對於所有開示離言（niṣprapañca）諸法實性的了義契經（nītārtha-sūtra），廣泛地設定方便，全部轉變，使之順應自己的見解。這兩種行為依次對應兩種見解：攝受見（parigraha-dṛṣṭi）和轉變見（vikāra-dṛṣṭi）。 他們又產生這樣的見解：如果依據這種見解行善或不善，一定都沒有罪過，一切行為都歸於妙善，先前積累的一切障礙和垢染都能得到解脫。這兩種見解依次對應兩種見解：無罪見（anāpatti-dṛṣṭi）和出離見（niḥsaraṇa-dṛṣṭi）。 他們像這樣執著于自己的見解之後，便對於與此見解相違背的蘊（skandha）等諸法，在聲聞藏（Śrāvakapiṭaka）中妄生輕視和譭謗。又對於不相信這種邪見的聲聞人等，深深地產生憎恨和嫉妒。這兩種行為依次對應兩種見解：輕毀見（avamānana-dṛṣṭi）和憤發見（pradveṣa-dṛṣṭi）。 他們又隨順自己的惡劣邪見，認為『我應當建立如實空（yathābhūta-śūnyatā）、無相（animitta）、無愿（apraṇihita）』，對於不是這些相的法，產生這些相的想，並且對於這些相顛倒地進行建立。又這樣思惟：如果能夠悟入這樣的法性，或者令他人悟入，一切都會產生無量的功德。這兩種行為依次對應兩種見解：顛倒見（viparyāsa-dṛṣṭi）和出生見（prasava-dṛṣṭi）。 如果他人對於他們所產生的惡見，如理地進行詰責，他們在那時竟然不樂意建立自己的宗派，反而用譏諷和虛妄的道理詰責他人。這兩種行為依次對應兩種見解：不立宗見（apratisthāpana-dṛṣṭi）和矯亂見（vikṣepa-dṛṣṭi）。 他們又產生這樣的增上慢（adhimāna）：如果能夠像這樣修行，才是真正地供養和恭敬諸佛世尊。這樣的見解被稱為敬事見（satkāra-dṛṣṭi）。那些善於通達無倒法性的人，爲了讓他們舍離這種惡見，雖然用種種真實成立的道理和方便來開導他們，他們卻堅守愚癡的見解，從不捨棄，認為只有自己的見解才是真實的，其餘的都是邪妄的。這樣的見解被稱為堅固愚癡見（dṛḍha-moha-dṛṣṭi）。
【English Translation】 English version 『Pariniṣpanna-svabhāva』 (圓成實自性, perfected nature) refers to the true nature of reality (Tathata-vastu) of all dharmas. Engaging in acts of slander against these three natures (trisvabhāva, 三性) corresponds to three types of views: 『apavāda-parikalpita-dṛṣṭi』 (損減施設見, the view of diminishing the conceptualized nature), which is the denial of the conceptualized nature; 『apavāda-paratantra-dṛṣṭi』 (損減分別見, the view of diminishing the dependent nature), which is the denial of the dependent nature; and 『apavāda-parinispanna-dṛṣṭi』 (損減真實見, the view of diminishing the perfected nature), which is the denial of the perfected nature. When they slander all kinds of dharmas in this way, in order to establish this wrong view, they will adopt a small portion of reason. Furthermore, regarding all the definitive sūtras (nītārtha-sūtra, 了義契經) that reveal the true nature of dharmas beyond words (niṣprapañca, 離言), they extensively create skillful means to transform them all to conform to their own views. These two actions correspond to two types of views: 『parigraha-dṛṣṭi』 (攝受見, the view of acceptance) and 『vikāra-dṛṣṭi』 (轉變見, the view of transformation). They also generate such a view: if one performs good or bad deeds based on this view, there will definitely be no fault or transgression; all actions will lead to wonderful goodness, and all accumulated obstacles and defilements will be liberated. These two views correspond to two types of views: 『anāpatti-dṛṣṭi』 (無罪見, the view of no transgression) and 『niḥsaraṇa-dṛṣṭi』 (出離見, the view of liberation). After they cling to their own views in this way, they will falsely despise and slander the skandhas (蘊) and other dharmas that contradict their views within the Śrāvakapiṭaka (聲聞藏). Furthermore, they deeply generate hatred and jealousy towards the Śrāvakas and others who do not believe in this wrong view. These two actions correspond to two types of views: 『avamānana-dṛṣṭi』 (輕毀見, the view of contempt) and 『pradveṣa-dṛṣṭi』 (憤發見, the view of resentment). They also follow their own evil and wrong views, thinking, 『I should establish true emptiness (yathābhūta-śūnyatā, 如實空), signlessness (animitta, 無相), and wishlessness (apraṇihita, 無愿).』 They generate the thought of these signs in what are not these signs, and they establish these signs in a reversed manner. They also think: if one can awaken to such a nature of reality, or cause others to awaken, all will generate immeasurable merits. These two actions correspond to two types of views: 『viparyāsa-dṛṣṭi』 (顛倒見, the view of reversal) and 『prasava-dṛṣṭi』 (出生見, the view of generation). If others reasonably question the wrong views they have generated, they will not be willing to establish their own doctrine at that time, but instead use sarcasm and false reasoning to question others. These two actions correspond to two types of views: 『apratisthāpana-dṛṣṭi』 (不立宗見, the view of non-establishment) and 『vikṣepa-dṛṣṭi』 (矯亂見, the view of confusion). They also generate such arrogance (adhimāna, 增上慢): if one can practice in this way, it is truly offering and revering all the Buddhas and World Honored Ones. Such a view is called 『satkāra-dṛṣṭi』 (敬事見, the view of reverence). Those who are skilled in understanding the non-reversed nature of reality, in order to make them abandon this evil view, although they enlighten them with various truly established reasons and skillful means, they firmly hold onto their foolish views and never abandon them, thinking that only their own views are true, and all others are wrong. Such a view is called 『dṛḍha-moha-dṛṣṭi』 (堅固愚癡見, the view of firm and foolish clinging).
。如上所說。諸見所有習氣粗重。是名根本見。為欲開示如上所說十七種見諸過失門。復說余見。謂即相見名于見無見見。此實堅執無性等相而起。不執一切相想故。即損減施設見。損減分別見。損減真實見。名舍方便見。由彼誹謗一切法性。於勤精進起無用想故。即攝受見轉變見。名不出離見。非方便修學不能證果故。即無罪見出離見。名障增益見。所行邪僻無容盡障故。即輕毀見憤發見。名生非福見。由於正法同梵行所起邪行門。便能引發大衰損故。即顛倒見出生見名無功果見。由所安立非正法性授者受者俱不能證勝進果故。即不立宗見矯亂見。名受辱見。非理興論無宜得勝故。即敬事見名誹謗見。所不應說強增益故。即堅固愚癡見名不可與言見。邪執空者不應與言。徒設多詞終無所益故。即根本見名廣大見。由此當來諸惡見類轉增廣故。即上所說二十七見。皆名增上慢見。並能發起虛妄無實增上慢故。此云何知。由彼經中即次後說。如是諸見十七即十。十即十七。二十七即一。一即二十七故。
複次如方廣分說。一切諸法皆無自性。此言依何密意說。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。無自然性者。由無自然性故說無自性。不遮待緣性故說無自性。無自體性者。由此自體曾所
【現代漢語翻譯】 現代漢語譯本：如上所說，各種見解所產生的習氣非常頑固，這被稱為根本見（根本的錯誤見解）。爲了揭示如上所說的十七種見解的各種過失，再次闡述其他的見解。即執著于表相的見解，稱為于見無見見（在見解中認為沒有見解的見解）。這種見解實際上是堅決執著于無自性等表相而產生的，因為不執著於一切表相的緣故。即損減施設見（否定假設施設的見解），損減分別見（否定分別的見解），損減真實見（否定真實的見解），稱為舍方便見（捨棄方便的見解），因為他們誹謗一切法的自性，對於勤奮精進產生無用的想法的緣故。即攝受見（接受錯誤的見解）轉變見（改變正確的見解），稱為不出離見（不能脫離輪迴的見解），因為不通過方便的修學不能證得果位的緣故。即無罪見（認為沒有罪的見解），出離見（認為已經出離的見解），稱為障增益見（障礙增長的見解），因為所行的是邪僻之道，沒有辦法完全消除障礙的緣故。即輕毀見（輕視譭謗的見解），憤發見（憤怒激發的見解），稱為生非福見（產生非福報的見解），因為對於正法和同梵行者所產生的邪行，會引發巨大的衰損的緣故。即顛倒見（顛倒的見解），出生見（產生錯誤的見解），稱為無功果見（沒有功德果報的見解），因為所安立的不是正法，傳授者和接受者都不能證得殊勝的果位的緣故。即不立宗見（不建立宗派的見解），矯亂見（矯揉造作的見解），稱為受辱見（遭受屈辱的見解），因為不合道理的爭論無法獲得勝利的緣故。即敬事見（尊敬邪事的見解），稱為誹謗見（誹謗正法的見解），因為不應該說的話強行增益的緣故。即堅固愚癡見（堅固的愚癡見解），稱為不可與言見（不可與之交談的見解），對於邪執空性的人不應該與他交談，徒勞地說很多話最終也沒有任何益處。即根本見（根本的見解），稱為廣大見（廣大的見解），因為由此未來各種惡見會不斷增長擴大的緣故。即以上所說的二十七種見解，都稱為增上慢見（虛假的自大見解），並且能夠發起虛妄不實的增上慢的緣故。這是如何知道的呢？因為經文中緊接著說，這些見解十七即是十，十即是十七，二十七即是一，一即是二十七的緣故。 複次，如《方廣分》所說，一切諸法皆無自性，這句話是依據什麼密意說的呢？是說沒有自然性，沒有自體性，沒有住自體，沒有如愚夫所取的相性。沒有自然性，是因為沒有自然性的緣故說沒有自性，不是遮止待緣性，所以說沒有自性。沒有自體性，是因為這個自體曾經所……
【English Translation】 English version: As mentioned above, the habitual tendencies arising from various views are deeply ingrained, and these are called fundamental views (root wrong views). In order to reveal the various faults of the seventeen types of views mentioned above, other views are further explained. That is, the view that clings to appearances is called 'seeing no-seeing in seeing' (the view that there is no view in views). This view actually arises from firmly clinging to characteristics such as no-self-nature, because it does not cling to all appearances. That is, diminishing the view of establishment (denying the view of hypothetical establishment), diminishing the view of discrimination (denying the view of discrimination), diminishing the view of reality (denying the view of reality), is called abandoning the expedient view (abandoning the expedient view), because they slander the self-nature of all dharmas and have the thought that diligence and effort are useless. That is, accepting the view (accepting wrong views) and transforming the view (changing correct views) are called non-liberation views (views that cannot escape samsara), because one cannot attain the fruit without expedient learning. That is, the view of no sin (the view that there is no sin), the view of liberation (the view that one has already been liberated), is called the view of obstructing increase (the view that obstructs growth), because what is practiced is a perverse path, and there is no way to completely eliminate obstacles. That is, the view of belittling and slandering (the view of belittling and slandering), the view of anger and arousal (the view of anger and arousal), is called the view of generating non-merit (the view of generating non-merit), because the evil deeds arising from the correct Dharma and those who practice the same Brahma conduct will cause great decline. That is, the inverted view (inverted view), the arising view (the view of arising errors), is called the view of no merit and fruit (the view of no merit and retribution), because what is established is not the correct Dharma, and neither the giver nor the receiver can attain the supreme fruit. That is, the view of not establishing a sect (the view of not establishing a sect), the view of confusion (the view of artificiality), is called the view of humiliation (the view of suffering humiliation), because unreasonable arguments cannot be victorious. That is, the view of respecting evil deeds (the view of respecting evil deeds), is called the view of slander (the view of slandering the correct Dharma), because what should not be said is forcibly increased. That is, the view of firm ignorance (the view of firm ignorance), is called the view of not being able to speak with (the view of not being able to speak with), one should not talk to those who wrongly cling to emptiness, and it is futile to say many words in the end without any benefit. That is, the fundamental view (fundamental view), is called the vast view (vast view), because from this, various evil views will continue to grow and expand in the future. That is, the twenty-seven views mentioned above are all called the view of increased arrogance (false arrogant views), and can initiate false and unreal increased arrogance. How is this known? Because the sutra immediately says that these views, seventeen are ten, ten are seventeen, twenty-seven are one, and one is twenty-seven. Furthermore, as stated in the Vimalakirti Sutra, all dharmas are without self-nature. According to what hidden meaning is this statement made? It means that there is no natural nature, no self-nature, no abiding self, and no characteristic nature as taken by fools. No natural nature, because there is no natural nature, it is said that there is no self-nature, not to prevent the dependent arising nature, so it is said that there is no self-nature. No self-nature, because this self has been...
經有。即此自體不可復有故。說為無性。無住自體者。體雖現在未至壞相次必當滅。體無住義故說無性。無如愚夫所取相性者。如諸愚夫未見諦者。依止名言戲論熏習門。妄取諸法性相遠離。如是所取自性故說無性。
複次于遍計所執自性。相無性故。于依他起自性。生無性故。于圓成實自性。勝義無性故。更依異門顯無性義故言。複次一切法者即三自性。謂遍計所執自性。依他起自性。圓成實自性。遍計所執自性定無自相。自相無故名相無性。相無性故名為無性。依他起自性待眾緣故非自然生。無自然生性故名生無性。生無性故名為無性。圓成實自性清凈所緣故。于依他起中無遍計所執相所顯自體故。勝義為自體故。無性所顯故名勝義無性。勝義無性故名為無性。由此道理是故如來說。一切法皆無自性。非一切種性相俱無說為無性。
又彼說言。一切諸法無生無滅本來寂靜自性涅槃。此依何密意說。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。謂平等意趣。別時意趣。別義意趣。眾生意樂意趣。平等意趣者。如說我于爾時曾名勝觀如來應正等覺。與彼法身無差別故。
【現代漢語翻譯】 現代漢語譯本：經中說，『即此自體不可復有故，說為無性』，意思是說，這個自體不會永遠存在，所以說是無自性。『無住自體者，體雖現在未至壞相次必當滅，體無住義故說無性』，意思是說，雖然自體現在存在，但還沒有到壞滅的時候，最終一定會消滅，自體沒有永恒存在的性質，所以說是無自性。『無如愚夫所取相性者，如諸愚夫未見諦者，依止名言戲論熏習門，妄取諸法性相遠離，如是所取自性故說無性』，意思是說，不像那些愚昧的人，沒有見到真理的人，依靠語言文字的戲論熏習，錯誤地認為諸法有遠離的自性和現象，像這樣所執取的自性，所以說是無自性。
複次，對於遍計所執自性（parikalpita-svabhāva，虛妄分別的自性），因為沒有真實的相，所以說是相無性；對於依他起自性（paratantra-svabhāva，依因緣而生的自性），因為不是自然而生，所以說是生無性；對於圓成實自性（parinispanna-svabhāva，究竟真實的自性），因為是勝義諦（paramārtha-satya，最高真理）的顯現，所以說是勝義無性。爲了更進一步地用不同的角度來闡釋無性的含義，所以說『複次一切法者即三自性，謂遍計所執自性，依他起自性，圓成實自性』。遍計所執自性本來就沒有自己的體相，因為沒有自己的體相，所以叫做相無性。因為相無性，所以叫做無性。依他起自性依賴於各種因緣條件，不是自然而生的，因為沒有自然而生的性質，所以叫做生無性。因為生無性，所以叫做無性。圓成實自性是清凈的所緣境，在依他起自性中，沒有遍計所執的相所顯現的自體，勝義諦是它的自體，因為沒有自性所顯現，所以叫做勝義無性。因為勝義無性，所以叫做無性。因為這個道理，所以如來說，一切法都沒有自性，而不是說一切種性和體相都沒有，才說是無性。
又有人說，『一切諸法無生無滅，本來寂靜，自性涅槃』，這是依據什麼密意說的呢？就像無自性一樣，無生也是如此；就像無生一樣，無滅也是如此；就像無生無滅一樣，本來寂靜也是如此；就像本來寂靜一樣，自性涅槃也是如此。
複次，有四種意趣（abhiprāya，隱藏的意圖），因為這四種意趣，所以在方廣分（vaipulya，廣大的經典）中，一切如來（tathāgata，如來）所有的意趣都應該隨之決斷了解。哪四種呢？分別是平等意趣、別時意趣、別義意趣、眾生意樂意趣。平等意趣是，比如佛說，『我于爾時曾名勝觀如來應正等覺』，這是因為與彼法身（dharma-kāya，法身）沒有差別。
【English Translation】 English version: The sutra says, 'Because this self-nature cannot exist again, it is said to be without self-nature,' meaning that this self-nature will not exist forever, so it is said to be without self-nature. 'The self-nature that does not abide, although the substance exists now, it will inevitably perish after not reaching the state of destruction, because the substance has no abiding meaning, it is said to be without self-nature,' meaning that although the substance exists now, it has not yet reached the time of destruction, and it will eventually perish. The substance does not have the nature of eternal existence, so it is said to be without self-nature. 'Without the characteristic nature taken by foolish people, like those foolish people who have not seen the truth, relying on the door of verbal play and habituation, falsely taking the characteristics of all dharmas as being far apart, so the self-nature taken in this way is said to be without self-nature,' meaning that unlike those foolish people who have not seen the truth, relying on the play of language and writing, they mistakenly believe that all dharmas have separate self-natures and phenomena, so the self-nature taken in this way is said to be without self-nature.
Furthermore, regarding the parikalpita-svabhāva (遍計所執自性, the imputed nature), because there is no real characteristic, it is said to be without characteristic nature; regarding the paratantra-svabhāva (依他起自性, the dependent nature), because it is not naturally born, it is said to be without birth nature; regarding the parinispanna-svabhāva (圓成實自性, the perfected nature), because it is the manifestation of paramārtha-satya (勝義諦, the ultimate truth), it is said to be without ultimate meaning nature. In order to further explain the meaning of no-nature from different perspectives, it is said, 'Furthermore, all dharmas are the three natures, namely the parikalpita-svabhāva, the paratantra-svabhāva, and the parinispanna-svabhāva.' The parikalpita-svabhāva originally has no self-characteristic, and because it has no self-characteristic, it is called characteristic no-nature. Because characteristic no-nature, it is called no-nature. The paratantra-svabhāva depends on various conditions and is not naturally born. Because it has no naturally born nature, it is called birth no-nature. Because birth no-nature, it is called no-nature. The parinispanna-svabhāva is the object of pure perception. In the paratantra-svabhāva, there is no self-nature manifested by the characteristics of the parikalpita-svabhāva. The ultimate truth is its self-nature. Because it is not manifested by self-nature, it is called ultimate meaning no-nature. Because ultimate meaning no-nature, it is called no-nature. Because of this reason, the Tathāgata (如來) said that all dharmas have no self-nature, but it is not said that all species and characteristics are without, and then it is said to be no-nature.
Moreover, some say, 'All dharmas are without birth and without death, originally tranquil, and self-nature is nirvana,' according to what hidden meaning is this said? Just like no self-nature, no birth is also like this; just like no birth, no death is also like this; just like no birth and no death, originally tranquil is also like this; just like originally tranquil, self-nature nirvana is also like this.
Furthermore, there are four kinds of abhiprāya (意趣, hidden intentions). Because of these four kinds of intentions, in the Vaipulya (方廣, extensive sutras), all the intentions of all the Tathāgatas (如來) should be understood and decided accordingly. What are the four? They are the intention of equality, the intention of different times, the intention of different meanings, and the intention of the joy of sentient beings. The intention of equality is, for example, the Buddha said, 'I was once named Vipashyin Tathāgata Arhat Samyak-saṃbuddha (勝觀如來應正等覺) at that time,' because there is no difference from that dharma-kāya (法身, dharma body).
別時意趣者。如說若有愿生極樂世界皆得往生。若暫得聞無垢月光如來名者。即于阿耨多羅三藐三菩提決不退轉。如是等言意在別時故。別義意趣者。如說一切諸法皆無自性。如是等言不可如文便取義故。眾生意樂意趣者。謂於一善根。或時稱讚。為令歡喜勇猛修故。或時毀呰。為遮得少善生喜足故。為貪行者稱讚佛土富樂莊嚴。為慢行者稱讚諸佛或有增勝。為恒悔惱障修善者。說如是言。于佛菩薩雖行輕毀。然彼眾生亦生天趣。為不定種性者。舍離聲聞下劣意樂故。記大聲聞當得作佛。又說一乘更無第二。複次有四種秘密。由此秘密故。于方廣分中一切如來所有秘密應隨決了。何等為四。謂令入秘密。相秘密。對治秘密。轉變秘密。如是四種于大乘中略攝如來一切所說秘密道理。令入秘密者。謂于聲聞乘說色等諸法皆有自性。為令無怖畏漸入聖教故。相秘密者。謂於三自性說一切法皆無自性無生無滅等。對治秘密者。謂為調伏諸過失者。如來宣說種種密教。如為對治八種障故說最上乘。何等為八。謂輕佛法懈怠少善生喜足貪慢行惡作不定性差別。廣說指事隨其所應如四意趣說。轉變秘密者。謂經所說隱密名言。如說于不堅堅覺深住于顛倒。極煩惱所惱。得最上菩提此中密意者。謂于不散動起堅固勝覺。所以者何。堅
有二義。一貞實。二散動。由此散動令心剛逸故亦名堅。深住于顛倒者。謂翻常樂我凈四倒為無常等故名顛倒。於此不退故名深住。極煩惱所惱者。謂于長時精勤苦行極為勞倦所逼惱故。得最上菩提者。若具如上所說。三事定速當證無上菩提。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大法光明。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。如是五種依諸菩薩三種稱讚功德說。謂奢摩他稱讚功德。毗缽舍那稱讚功德。此二俱分稱讚功德。奢摩他稱讚功德復有二種。一剎那剎那勝進輕安無有間缺。遍所依故。剎那剎那消除一切粗重所依。二勝解諦觀一切教法無有差別。同一味故。遠離種種蘊界處等諸義相想。得契經等喜樂法樂。毗缽舍那稱讚功德亦有二種。一隨所擇法無有間缺。不忘失故。由憶念門于無量無分別相契經等法。以慧照了二轉依前所有色像無分別無加行相恒現在前。第五一種。是此二俱分稱讚功德法身者。謂所知障永斷轉依所攝。此于第十地名圓滿。于如來地名成就。為令法身速得圓滿成就故。引殖轉上轉勝等流習氣故名攝受。彼因如是五種。即顯五修能得五果。何等為五。謂息相修
【現代漢語翻譯】 現代漢語譯本 有兩種二義性。一是貞實（zhēn shí，真實），二是散動（sàn dòng，散亂動搖）。由於這種散動使心剛強放逸，所以也稱為堅（jiān，堅固）。 深住于顛倒者（shēn zhù yú diān dǎo zhě）：指將常、樂、我、凈四種顛倒，轉變為無常等，因此稱為顛倒（diān dǎo，顛倒）。於此不退轉，所以稱為深住（shēn zhù，深入安住）。 極煩惱所惱者（jí fán nǎo suǒ nǎo zhě）：指長時間精勤苦行，被極度的勞累睏倦所逼惱。 得最上菩提者（dé zuì shàng pú tí zhě）：如果具備如上所說的三種情況，必定迅速證得無上菩提（wú shàng pú tí，無上覺悟）。 其次，在《方廣分》中，如何得知善於法三摩地（fǎ sān mó dì，法三摩地）的菩薩（pú sà，菩薩）的相貌？通過五種原因可以得知： 一、剎那剎那消除一切粗重所依（chà nà chà nà xiāo chú yī qiè cū zhòng suǒ yī）：每一剎那都在消除一切粗重的依附。 二、出離種種想得樂法樂（chū lí zhǒng zhǒng xiǎng dé lè fǎ lè）：脫離種種妄想，獲得喜樂的佛法之樂。 三、了知無量無分別相大法光明（liǎo zhī wú liàng wú fēn bié xiàng dà fǎ guāng míng）：了知無量無分別的大法光明。 四、順清凈分無分別相恒現在前（shùn qīng jìng fēn wú fēn bié xiàng héng xiàn zài qián）：順應清凈的部分，無分別的相恒常顯現在眼前。 五、能攝受轉上轉勝圓滿成就佛法身因（néng shè shòu zhuǎn shàng zhuǎn shèng yuán mǎn chéng jiù fó fǎ shēn yīn）：能夠攝受、轉化向上、更加殊勝，圓滿成就佛法身（fó fǎ shēn，佛法身）的因。 這五種是依據菩薩的三種稱讚功德來說的：奢摩他（shē mó tuō，止）的稱讚功德，毗缽舍那（pí bō shě nà，觀）的稱讚功德，以及兩者共同的稱讚功德。 奢摩他的稱讚功德又有兩種：一、剎那剎那勝進輕安無有間缺，遍所依故（chà nà chà nà shèng jìn qīng ān wú yǒu jiàn quē，biàn suǒ yī gù）：每一剎那都在增進輕安，沒有間斷，遍及所依之處。剎那剎那消除一切粗重所依。 二、勝解諦觀一切教法無有差別，同一味故（shèng jiě dì guān yī qiè jiào fǎ wú yǒu chā bié，tóng yī wèi gù）：深刻理解並如實觀察一切教法沒有差別，都是同一味道。遠離種種蘊、界、處等諸義相想，獲得契經（qì jīng，佛經）等喜樂法樂。 毗缽舍那的稱讚功德也有兩種：一、隨所擇法無有間缺，不忘失故（suí suǒ zé fǎ wú yǒu jiàn quē，bù wàng shī gù）：隨著所選擇的法沒有間斷，不會忘失。由憶念門，對於無量無分別相的契經等法，以智慧照了。 二、轉依前所有色像無分別無加行相恒現在前（zhuǎn yī qián suǒ yǒu sè xiàng wú fēn bié wú jiā xíng xiàng héng xiàn zài qián）：在轉依之前，所有的色像，無分別、無造作的相恒常顯現在眼前。 第五種是兩者共同的稱讚功德：法身（fǎ shēn，法身）是指所知障（suǒ zhī zhàng，所知障）永遠斷除，轉依所攝。這在第十地稱為圓滿，在如來地稱為成就。爲了使法身迅速得到圓滿成就，引導、培養、轉化向上、更加殊勝的等流習氣，所以稱為攝受。 這些因就是這五種，顯示五種修行能夠得到五種結果。哪五種？是息相修（xī xiàng xiū，止息之相的修習）。
【English Translation】 English version There are two kinds of ambiguity. One is '貞實' (zhēn shí, truthfulness), and the other is '散動' (sàn dòng, scattered and agitated). Because this scatteredness makes the mind strong and unrestrained, it is also called '堅' (jiān, firmness). '深住于顛倒者' (shēn zhù yú diān dǎo zhě): refers to transforming the four inversions of permanence, joy, self, and purity into impermanence, etc., hence it is called '顛倒' (diān dǎo, inversion). Not retreating from this is called '深住' (shēn zhù, deeply dwelling). '極煩惱所惱者' (jí fán nǎo suǒ nǎo zhě): refers to being troubled by extreme fatigue and exhaustion due to prolonged diligent and arduous practice. '得最上菩提者' (dé zuì shàng pú tí zhě): If one possesses the three conditions mentioned above, one will surely quickly attain unsurpassed Bodhi (wú shàng pú tí, unsurpassed enlightenment). Next, in the '方廣分' (Fāng Guǎng Fēn), how can one know the characteristics of a Bodhisattva (pú sà, Bodhisattva) who is skilled in Dharma Samadhi (fǎ sān mó dì, Dharma Samadhi)? It can be known through five reasons: 1. '剎那剎那消除一切粗重所依' (chà nà chà nà xiāo chú yī qiè cū zhòng suǒ yī): Eliminating all coarse dependencies moment by moment. 2. '出離種種想得樂法樂' (chū lí zhǒng zhǒng xiǎng dé lè fǎ lè): Liberating from various thoughts and obtaining the joy of Dharma. 3. '了知無量無分別相大法光明' (liǎo zhī wú liàng wú fēn bié xiàng dà fǎ guāng míng): Understanding the immeasurable and non-discriminating great light of the Dharma. 4. '順清凈分無分別相恒現在前' (shùn qīng jìng fēn wú fēn bié xiàng héng xiàn zài qián): In accordance with the pure aspect, the non-discriminating appearance is constantly present. 5. '能攝受轉上轉勝圓滿成就佛法身因' (néng shè shòu zhuǎn shàng zhuǎn shèng yuán mǎn chéng jiù fó fǎ shēn yīn): Being able to embrace, transform upwards, become more superior, and perfectly accomplish the cause of the Dharmakaya (fó fǎ shēn, Dharmakaya) of the Buddha. These five are based on the three kinds of praise-worthy merits of Bodhisattvas: the praise-worthy merits of Shamatha (shē mó tuō, calming), the praise-worthy merits of Vipassana (pí bō shě nà, insight), and the praise-worthy merits of both. The praise-worthy merits of Shamatha have two types: 1. '剎那剎那勝進輕安無有間缺，遍所依故' (chà nà chà nà shèng jìn qīng ān wú yǒu jiàn quē, biàn suǒ yī gù): Every moment advancing in lightness and ease without interruption, pervading all that is relied upon. Eliminating all coarse dependencies moment by moment. 2. '勝解諦觀一切教法無有差別，同一味故' (shèng jiě dì guān yī qiè jiào fǎ wú yǒu chā bié, tóng yī wèi gù): Deeply understanding and truly observing that all teachings are without difference, of the same taste. Separating from various aggregates, realms, and sense bases, and obtaining the joy of the Dharma from Sutras (qì jīng, Buddhist scriptures) etc. The praise-worthy merits of Vipassana also have two types: 1. '隨所擇法無有間缺，不忘失故' (suí suǒ zé fǎ wú yǒu jiàn quē, bù wàng shī gù): Following the chosen Dharma without interruption, not forgetting it. Through the gate of mindfulness, illuminating with wisdom the Sutras etc. of immeasurable and non-discriminating aspects. 2. '轉依前所有色像無分別無加行相恒現在前' (zhuǎn yī qián suǒ yǒu sè xiàng wú fēn bié wú jiā xíng xiàng héng xiàn zài qián): Before the transformation, all forms and images, non-discriminating and without effort, are constantly present. The fifth type is the common praise-worthy merit of both: Dharmakaya (fǎ shēn, Dharmakaya) refers to the permanent cutting off of the cognitive obscurations (suǒ zhī zhàng, cognitive obscurations), embraced by the transformation. This is called perfection in the tenth Bhumi and accomplishment in the Buddhahood. In order to quickly achieve the perfect accomplishment of the Dharmakaya, guiding, cultivating, transforming upwards, and making more superior the habitual tendencies of equal flow, hence it is called embracing. These causes are these five, showing that five practices can obtain five results. Which five? They are the practice of the cessation aspect (xī xiàng xiū, practice of the aspect of cessation).
。和合修。無相修。無功用修。轉相修。
問聲聞藏法菩薩藏法等從法身所流。何故眾生以香鬘等供養菩薩藏法。便生廣大無邊福聚。非聲聞藏法耶。答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。
大乘阿毗達磨雜集論卷第十二 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十三
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中得品第三之一
云何得抉擇。略說有二種。謂建立補特伽羅。建立現觀。前為能證。后是所證。補特伽羅雖非實有。由四種緣是故建立。謂言說易故。順世間故。離怖畏故。顯示自他具德失故。言說易者。若於無量色等差別無量差別相想法中。總合建立一假有情。即呼召往來等。種種言說遂不為難。順世間者。非諸世間。唯依法想而起言說。多分依有情想而起言說。是故聖者為化世間。必應同彼方便建立補特伽羅。離怖畏者。世間有情未會甚深緣起法性。若聞一切有情無我。便生怖畏不受正化。顯示自他具德失者。若離假立有情差別。唯說諸法染凈相者。是則一切無有差別。不可了知如是身中如此過失若斷未斷。如是身中如此功德若證未證。是故
【現代漢語翻譯】 和合修（Samatha-vipassanā combined practice），無相修（Niranimitta-samadhi practice），無功用修（Anabhoga-samadhi practice），轉相修（Gotrabhu practice）。
問：聲聞藏法（Śrāvakapiṭaka，the collection of teachings for disciples）和菩薩藏法（Bodhisattvapiṭaka，the collection of teachings for Bodhisattvas）等都從法身（Dharmakāya，the body of Dharma）流出，為什麼眾生用香、花鬘等供養菩薩藏法，便能產生廣大無邊的福德聚集，而不是聲聞藏法呢？答：因為菩薩藏法是一切眾生利益安樂所依賴之處，能夠建立偉大的意義，是無上無量大功德聚集所產生的地方。
大乘阿毗達磨雜集論卷第十二 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十三
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中得品第三之一
什麼叫做『得』的抉擇？簡略地說有兩種：一是建立補特伽羅（Pudgala，individual），二是建立現觀（Abhisamaya，direct realization）。前者是能證，後者是所證。補特伽羅雖然不是真實存在，但由於四種原因所以要建立它：一是言說方便，二是順應世間，三是遠離怖畏，四是顯示自己和他人具有功德或過失。言說方便是指，如果在無量色等差別、無量差別相想法中，總合建立一個假有的有情，那麼呼喚往來等種種言說就不會感到困難。順應世間是指，世間人並非只依法想而起言說，大部分是依有情想而起言說。因此，聖者爲了教化世間，必須和他們一樣方便地建立補特伽羅。遠離怖畏是指，世間有情尚未領會甚深緣起法性，如果聽到一切有情無我，便會產生怖畏，不接受正確的教化。顯示自己和他人具有功德或過失是指，如果離開假立的有情差別，只說諸法的染凈相，那麼一切就沒有差別，無法瞭解在這個身體中有什麼過失已經斷除或尚未斷除，在這個身體中有什麼功德已經證得或尚未證得。因此，
【English Translation】 Samatha-vipassanā combined practice, Niranimitta-samadhi practice, Anabhoga-samadhi practice, Gotrabhu practice.
Question: Since the Śrāvakapiṭaka (the collection of teachings for disciples) and the Bodhisattvapiṭaka (the collection of teachings for Bodhisattvas), etc., all flow from the Dharmakāya (the body of Dharma), why do sentient beings generate vast and boundless accumulations of merit by offering incense, garlands, etc., to the Bodhisattvapiṭaka, and not to the Śrāvakapiṭaka? Answer: Because the Bodhisattvapiṭaka is the place upon which the benefit and happiness of all sentient beings depend, it is able to establish great meaning, and it is the place from which the supreme, immeasurable, great accumulation of merit arises.
Treatise on the Compendium of Abhidharma-samuccaya, Volume 12 Taisho Tripitaka, Volume 31, No. 1606, Treatise on the Compendium of Abhidharma-samuccaya
Treatise on the Compendium of Abhidharma-samuccaya, Volume 13
A Commentary on the Above Compendium by Bodhisattva Anhui
Translated under Imperial Decree by the Tang Dynasty Tripiṭaka Master Xuanzang
The Third Section on Attainment in the Determination Chapter, Part One
What is the determination of 'attainment'? Briefly speaking, there are two types: establishing the Pudgala (individual), and establishing Abhisamaya (direct realization). The former is the means of realization, and the latter is what is realized. Although the Pudgala is not truly existent, it is established for four reasons: ease of expression, accordance with the world, freedom from fear, and showing the virtues and faults of oneself and others. Ease of expression means that if, within the limitless differences of form, etc., and the limitless ideas of different characteristics, we collectively establish a nominally existent sentient being, then various expressions such as calling and coming will not be difficult. Accordance with the world means that worldly people do not only use ideas of Dharma to speak, but mostly use ideas of sentient beings to speak. Therefore, sages, in order to teach the world, must establish the Pudgala in the same convenient way as them. Freedom from fear means that worldly sentient beings have not yet understood the profound nature of dependent origination, and if they hear that all sentient beings are without self, they will become afraid and not accept correct teachings. Showing the virtues and faults of oneself and others means that if we abandon the nominal differences of sentient beings and only speak of the defiled and pure aspects of phenomena, then everything will be without difference, and it will be impossible to know what faults in this body have been eliminated or not, and what virtues in this body have been realized or not. Therefore,
建立補特伽羅。
云何建立。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。病行差別復有七種。謂貪行瞋行癡行慢行尋思行等分行薄塵行。出離差別有三種。謂聲聞乘獨覺乘大乘。任持差別有三種。謂未具資糧已具未具資糧已具資糧。方便差別有二種。謂隨信行隨法行。果差別有二十七。謂信解見至身證。慧解脫俱解脫。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。界差別者。謂欲界異生有學無學。如欲界有三色界無色界亦爾。又有欲色界菩薩。又有欲界獨覺。不可思議如來修行差別略有五種。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。如是等補特伽羅無量差別。貪行補特伽羅者。謂有猛利長時貪慾。雖于下劣可愛境界。而能發起上品貪故。起即長時無斷絕故。如貪行者乃至尋思行者亦爾。各隨自境。猛利長時如理配釋。
等分行補特伽羅者。謂住自性位煩惱。遠離猛劣住平等位諸煩惱故。隨境界勢力煩惱現行故。
【現代漢語翻譯】 現代漢語譯本 建立補特伽羅（Pudgala，意為人或有情）。
如何建立？略有七種。即由於病行差別，出離差別，任持差別，方便差別，果差別，界差別，修行差別。病行差別又有七種。即貪行、瞋行、癡行、慢行、尋思行、等分行、薄塵行。出離差別有三種。即聲聞乘、獨覺乘、大乘。任持差別有三種。即未具資糧、已具未具資糧、已具資糧。方便差別有兩種。即隨信行、隨法行。果差別有二十七種。即信解、見至、身證、慧解脫、俱解脫、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（Madhyaparinirvana，意為中途寂滅）、生般涅槃（Upapadukaparinirvana，意為生起寂滅）、無行般涅槃（Asamskaraparinirvana，意為無功用寂滅）、有行般涅槃（Sasamskaraparinirvana，意為有功用寂滅）、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。界差別是指欲界異生、有學、無學。如同欲界有三種，色界、無色界也是如此。又有欲界菩薩（Bodhisattva）。又有欲界獨覺（Pratyekabuddha）。不可思議如來（Tathagata）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。像這樣，補特伽羅有無量差別。貪行補特伽羅是指有猛烈且長時間的貪慾者，即使面對下劣但可愛的境界，也能生起上品貪慾，生起后長時間不間斷。像貪行者乃至尋思行者也是如此，各自隨順自己的境界，以猛烈且長時間的方式如理地解釋。
等分行補特伽羅是指安住于自性位煩惱，遠離猛烈和低劣，安住于平等位的各種煩惱者。隨順境界的勢力，煩惱才會現行。
【English Translation】 English version Establishing a Pudgala (person or sentient being).
How is it established? Briefly, there are seven types: due to differences in afflicted conduct, differences in renunciation, differences in sustenance, differences in means, differences in results, differences in realms, and differences in practice. Differences in afflicted conduct are further divided into seven types: those with greedy conduct, those with hateful conduct, those with deluded conduct, those with arrogant conduct, those with discursive conduct, those with balanced conduct, and those with slight defilement. Differences in renunciation are of three types: the Hearer Vehicle (Sravakayana), the Solitary Realizer Vehicle (Pratyekabuddhayana), and the Great Vehicle (Mahayana). Differences in sustenance are of three types: those who have not accumulated provisions, those who have accumulated but not fully, and those who have fully accumulated provisions. Differences in means are of two types: those who follow by faith and those who follow by Dharma. Differences in results are of twenty-seven types: faith-liberated, vision-attained, body-witness, wisdom-liberated, both-liberated, stream-enterer path, stream-enterer fruit, once-returner path, once-returner fruit, non-returner path, non-returner fruit, Arhat path, Arhat fruit, utmost seven more rebirths, household to household, one interval, intermediate Nirvana (Madhyaparinirvana), arising Nirvana (Upapadukaparinirvana), effortless Nirvana (Asamskaraparinirvana), effortful Nirvana (Sasamskaraparinirvana), upstream goer, Arhat who regresses, Arhat who contemplates, Arhat who protects, Arhat who dwells in immovability, Arhat who is capable, Arhat whose Dharma is immovable. Differences in realms refer to ordinary beings, learners, and non-learners in the desire realm. Just as there are three in the desire realm, so too are there in the form realm and formless realm. Furthermore, there are Bodhisattvas in the desire realm. There are also Solitary Realizers (Pratyekabuddha) in the desire realm. The inconceivable Tathagatas have roughly five types of differences in practice: Bodhisattvas of understanding conduct, Bodhisattvas of heightened intention conduct, Bodhisattvas of characteristic conduct, Bodhisattvas of non-characteristic conduct, and Bodhisattvas of effortless conduct. Thus, there are countless differences among Pudgalas. A Pudgala with greedy conduct refers to one who has intense and prolonged greed, who, even towards inferior but attractive objects, can generate superior greed, and whose arising is prolonged without interruption. The same applies to those with hateful conduct and even those with discursive conduct, each according to their own objects, explained rationally with intensity and duration.
A Pudgala with balanced conduct refers to one who dwells in the nature of afflictions, who is far from intense and inferior, and who dwells in the equal state of various afflictions. Afflictions manifest according to the power of the object.
薄塵行補特伽羅者。謂住自性位微薄煩惱。如前所說自性位煩惱相。今此煩惱望彼是微薄故。雖于增上所緣境界。而微薄性煩惱現行。昔所修習勝對治力所摧伏故。
聲聞乘補特伽羅者。謂住聲聞法性若定不定性是鈍根。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。當知此中以種性根願意樂境界行果差別說聲聞乘。對獨覺菩薩根性。說此為鈍。若不爾即與隨法行等利根言相違。
獨覺乘補特伽羅者。謂住獨覺法性若定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。唯內思惟聖道現前。或如麟角獨住。或復獨勝部行得盡苦際。若先未起順抉擇分亦不得果。如是方成麟角獨住。所餘當成獨勝部行。
大乘補特伽羅者。謂住菩薩法性若定不定性是利根。為求解脫一切有情。發弘大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。得受大記者。謂住第八菩薩地。證得無生法忍故。
未具資糧補特伽羅者。謂緣諦增上法為境。發起軟品清信勝解
【現代漢語翻譯】 現代漢語譯本 薄塵行補特伽羅（Pudgala，補特伽羅，意為『人』或『個體』）是指安住于自性位，煩惱微薄的人。就像前面所說的自性位煩惱的相狀，現在這些煩惱相對於之前的狀態是微薄的。雖然在增上所緣境界中，微薄的煩惱仍然會現行，但由於過去所修習的殊勝對治力的作用而被摧伏。 聲聞乘補特伽羅是指安住于聲聞法性，根器鈍劣，無論是處於決定性還是非決定性狀態的人。他們爲了自我解脫而發起廣大的誓願，修習厭離貪慾的解脫意樂，以聲聞藏為所緣境，精進地修行法隨法行，從而證得苦的止息。應當知道，這裡是從種性、根器、意願、意樂、境界、修行和結果的差別來區分聲聞乘。相對於獨覺和菩薩的根性，聲聞乘的根器被認為是鈍劣的。如果不是這樣，就與隨法行等利根的說法相違背。 獨覺乘補特伽羅是指安住于獨覺法性，根器中等，無論是處於決定性還是非決定性狀態的人。他們爲了自我解脫而發起廣大的誓願，修習厭離貪慾的解脫意樂，以及修習獨自證悟菩提的意樂。他們以聲聞藏為所緣境，精進地修行法隨法行。或者先前沒有生起順抉擇分，或者先前已經生起順抉擇分；或者先前沒有證得果位，或者先前已經證得果位。在沒有佛出世的時代，他們唯有通過內在的思惟，使聖道現前。或者像麟角一樣獨自安住，或者以獨勝部的修行方式證得苦的止息。如果先前沒有生起順抉擇分，也沒有證得果位，這樣才能成就麟角獨住。其餘的情況則成就獨勝部的修行。 大乘補特伽羅是指安住于菩薩法性，根器銳利，無論是處於決定性還是非決定性狀態的人。他們爲了救度一切有情眾生而發起廣大的誓願，修習無住處涅槃的意樂，以菩薩藏為所緣境，精進地修行法隨法行，成熟眾生，修凈佛土，得到受記，證成無上正等菩提。得到受記是指安住于第八菩薩地，證得無生法忍的緣故。 未具資糧補特伽羅是指以四諦（Satya，真諦）增上法為境界，發起軟品清凈的信心和殊勝的理解的人。
【English Translation】 English version A Pudgala (Pudgala, meaning 'person' or 'individual') who practices with thin dust refers to someone who dwells in the nature position with subtle afflictions. Like the characteristics of afflictions in the nature position described earlier, these afflictions are now subtle compared to the previous state. Although subtle afflictions still manifest in the heightened object of focus, they are subdued by the power of the superior antidotes cultivated in the past. A Pudgala of the Śrāvakayāna (Hearer Vehicle) refers to someone who dwells in the Dharma-nature of the Hearer, whether in a definite or indefinite state, and is of dull faculties. They generate a vast vow for their own liberation, cultivate the intention of detachment from desire, and take the Śrāvakapiṭaka (Hearer's Collection) as their object of focus. They diligently practice the Dharma in accordance with the Dharma, thereby attaining the cessation of suffering. It should be understood that the Śrāvakayāna is distinguished here by differences in lineage, faculties, intention, aspiration, object of focus, practice, and result. Compared to the faculties of Pratyekabuddhas (Solitary Buddhas) and Bodhisattvas, the faculties of the Hearers are considered dull. If this were not the case, it would contradict the statement that those who practice the Dharma in accordance with the Dharma have sharp faculties. A Pudgala of the Pratyekabuddhayāna (Solitary Buddha Vehicle) refers to someone who dwells in the Dharma-nature of the Solitary Buddha, whether in a definite or indefinite state, and is of medium faculties. They generate a vast vow for their own liberation, cultivate the intention of detachment from desire, and cultivate the intention of independently realizing Bodhi (Enlightenment). They take the Śrāvakapiṭaka as their object of focus and diligently practice the Dharma in accordance with the Dharma. Either they have not previously generated the sequential decisive factors, or they have already generated the sequential decisive factors; either they have not previously attained the fruit, or they have already attained the fruit. In an age without a Buddha, they bring the Noble Path to manifestation solely through internal contemplation. Either they dwell alone like a rhinoceros horn, or they attain the cessation of suffering through the practice of the Ekavyāvahārika (Solitary Superior) school. If they have not previously generated the sequential decisive factors and have not attained the fruit, then they can achieve dwelling alone like a rhinoceros horn. The remaining cases will achieve the practice of the Ekavyāvahārika school. A Pudgala of the Mahāyāna (Great Vehicle) refers to someone who dwells in the Dharma-nature of the Bodhisattva, whether in a definite or indefinite state, and is of sharp faculties. They generate a vast vow to liberate all sentient beings, cultivate the intention of non-abiding Nirvāṇa (Enlightenment), and take the Bodhisattvapiṭaka (Bodhisattva's Collection) as their object of focus. They diligently practice the Dharma in accordance with the Dharma, mature sentient beings, purify Buddha-lands, receive predictions, and realize Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Receiving predictions refers to dwelling in the eighth Bodhisattva ground and realizing the non-origination of phenomena. A Pudgala who has not accumulated the necessary resources refers to someone who takes the heightened Dharma of the Four Noble Truths (Satya, Truths) as their object of focus and generates pure faith and superior understanding of the soft kind.
。成就軟品順解脫分。未定生時。
已具未具資糧補特伽羅者。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。
已具資糧補特伽羅者。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。
如是三種補特伽羅。由成就順解脫分順抉擇分各三品故。約能引生順抉擇分。及諦現觀如其次第。未定已定即此生時。于諦增上法清信勝相。是順解脫分。即於此法諦察法忍相。是順抉擇分。如其次第信增上故。慧增上故。此中三品順抉擇分者。謂除世第一法。由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。不復新起故。依此下品順解脫分善根薄伽梵說。若有具世間增上品正見。雖經歷千生不墮三惡趣。
又有四種順解脫分。一者依憑順解脫分。二
【現代漢語翻譯】 現代漢語譯本：成就下品順解脫分（釋：通往解脫的部分），此人尚未確定何時能證悟。
已具備或尚未完全具備資糧的補特伽羅（釋：人），是指以四聖諦增上法為對境，發起中品清凈的勝解，成就中品順解脫分，此人已確定何時能證悟。
已具備資糧的補特伽羅，是指以四聖諦增上法為對境，發起上品清凈的勝解，成就上品順解脫分，即在此生證悟。
又，尚未具備資糧者，是指以四聖諦增上法為對境，于諸諦中成就下品諦察法忍（釋：對真理的觀察和忍耐），成就下品順抉擇分（釋：通往決定的部分），此人尚未確定何時能證悟。
已具備或尚未完全具備資糧者，是指以四聖諦增上法為對境，于諸諦中成就中品諦察法忍，成就中品順抉擇分，此人已確定何時能證悟。
已具備資糧者，是指以四聖諦增上法為對境，于諸諦中成就上品諦察法忍，成就上品順抉擇分，即在此生證悟。
如是三種補特伽羅，由成就順解脫分、順抉擇分各三品之故，就其能引生順抉擇分及諦現觀（釋：對真理的直接證悟）而言，如其次第，分為未定、已定、即此生時。對於四聖諦增上法的清凈勝解之相，是順解脫分；即對於此法的諦察法忍之相，是順抉擇分。如其次第，信增上之故，慧增上之故。此中三品順抉擇分，是指除去世第一法（釋：世間法中的最高境界），因為世第一法的性質是唯一剎那，必定不會相續。即在此生必定進入現觀，而非之前的位次。從下品、中品順解脫分、順抉擇分有可能會退轉，但僅僅是退出現行，而非退轉習氣。已經依靠涅槃（釋：寂滅）先發起善根者，不會再重新發起（退轉），因此依據此下品順解脫分，薄伽梵（釋：佛）說，若有人具備世間增上品正見，即使經歷千生也不會墮入三惡趣。
又有四種順解脫分，一者依憑順解脫分，二
【English Translation】 English version: Achieving the inferior 'Sraddha-vimukti-bhagah' (part of liberation through faith), the time of birth is undetermined.
'Pudgalas' (persons) who have or have not fully accumulated resources are those who, with the 'arya-satya' (noble truths) as the object of 'adhipati-dharma' (dominant condition), generate a middling pure 'adhimukti' (superior understanding), and achieve the middling 'Sraddha-vimukti-bhagah', the time of birth is determined.
'Pudgalas' who have accumulated resources are those who, with the 'arya-satya' as the object of 'adhipati-dharma', generate a superior pure 'adhimukti', and achieve the superior 'Sraddha-vimukti-bhagah', that is, in this lifetime.
Furthermore, those who have not accumulated resources are those who, with the 'arya-satya' as the object of 'adhipati-dharma', achieve inferior 'dharma-ksanti' (acceptance of the law) of 'dharma-vicaya' (investigation of the law) in the 'aryasatyas' (noble truths), and achieve inferior 'anulomiki-ksanti' (acceptance of conformity), the time of birth is undetermined.
Those 'pudgalas' who have or have not fully accumulated resources are those who, with the 'arya-satya' as the object of 'adhipati-dharma', achieve middling 'dharma-ksanti' of 'dharma-vicaya' in the 'aryasatyas', and achieve middling 'anulomiki-ksanti', the time of birth is determined.
Those who have accumulated resources are those who, with the 'arya-satya' as the object of 'adhipati-dharma', achieve superior 'dharma-ksanti' of 'dharma-vicaya' in the 'aryasatyas', and achieve superior 'anulomiki-ksanti', that is, in this lifetime.
Thus, these three types of 'pudgalas', due to achieving three grades each of 'Sraddha-vimukti-bhagah' and 'anulomiki-ksanti', with respect to their ability to generate 'anulomiki-ksanti' and 'satya-abhisamaya' (direct realization of the truth) in due order, are categorized as undetermined, determined, and in this lifetime. The aspect of pure 'adhimukti' towards the 'arya-satya adhipati-dharma' is 'Sraddha-vimukti-bhagah'; the aspect of 'dharma-ksanti' of 'dharma-vicaya' towards this 'dharma' is 'anulomiki-ksanti'. In due order, due to the increase of faith, and due to the increase of wisdom. Among these, the three grades of 'anulomiki-ksanti' refer to excluding 'laukikagradharma' (the highest mundane dharma), because the nature of 'laukikagradharma' is a single moment and will certainly not continue. That is, in this lifetime, one will definitely enter 'abhisamaya' (direct realization), and not the previous stage. From the inferior and middling 'Sraddha-vimukti-bhagah' and 'anulomiki-ksanti', there is the possibility of regression, but this only regresses from the present manifestation, not from the latent tendencies. Those who have already relied on 'nirvana' (cessation) and first generated good roots will not generate (regress) anew. Therefore, based on this inferior 'Sraddha-vimukti-bhagah', the 'Bhagavan' (Buddha) said, 'If someone possesses the superior 'laukika' (mundane) right view, even after experiencing thousands of lives, they will not fall into the three evil realms.'
Furthermore, there are four types of 'Sraddha-vimukti-bhagah', one is the dependent 'Sraddha-vimukti-bhagah', two is
者勝解順解脫分。三者愛樂順解脫分。四者趣證順解脫分。從善法欲乃至為求解脫所有善根。皆名依憑順解脫分。于彼相應教法所有勝解俱行善根。是名勝解順解脫分。緣解脫境作意相續清凈喜俱所有善根。是名愛樂順解脫分。即於此生決定發起順抉擇分所有善根。是名趣證順解脫分。
復有六種順抉擇分。謂隨順順抉擇分。勝進順抉擇分。通達順抉擇分。余轉順抉擇分。一生順抉擇分。一座順抉擇分。若最初所起緣諦境行下品善根。是名隨順順抉擇分。即此善根轉成中品。是名勝進順抉擇分。望前下品是增勝故。即此善根增至上品。於此生中決定堪能通達諦理。是名通達順抉擇分。又即此位中不定種性者。為迴向最勝菩提。及諸獨覺為求無師自證菩提。轉趣餘生。是名余轉順抉擇分。若於此生定能通達。是名一生順抉擇分。若於此座定能通達。是名一座順抉擇分。
隨信行補特伽羅者。謂資糧已具性是鈍根。隨順他教修諦現觀。
隨法行補特伽羅者。謂資糧已具性是利根。自然隨順諦增上法修諦現觀。
信解補特伽羅者。謂隨信行已至果位。見至補特伽羅者。謂隨法行已至果位。身證補特伽羅者。謂諸有學已具證得八解脫定。即不還果說名身證。由身證得八解脫定。具足住故。八解脫者。
【現代漢語翻譯】 現代漢語譯本 有四種順解脫分：第一是依憑順解脫分，第二是勝解順解脫分，第三是愛樂順解脫分，第四是趣證順解脫分。從對善法的意願乃至為求解脫的所有善根，都稱為依憑順解脫分。與解脫相應的教法，所有殊勝理解伴隨的善根，稱為勝解順解脫分。以解脫為目標，持續作意，伴隨著清凈喜悅的所有善根，稱為愛樂順解脫分。就在此生中，決定發起順抉擇分的所有善根，稱為趣證順解脫分。
又有六種順抉擇分：分別是隨順順抉擇分、勝進順抉擇分、通達順抉擇分、余轉順抉擇分、一生順抉擇分、一座順抉擇分。如果最初生起的緣于真諦境界的下品善根，稱為隨順順抉擇分。這個善根轉變成中品，稱為勝進順抉擇分，因為相對於之前的下品是增進殊勝的緣故。這個善根增長到上品，在此生中決定能夠通達真諦，稱為通達順抉擇分。又在這個階段中，不確定根性的人，爲了迴向最殊勝的菩提（覺悟），以及諸位獨覺（pratyekabuddha）爲了尋求無師自證的菩提，轉而趣向其他生命，稱為余轉順抉擇分。如果在此生中一定能夠通達，稱為一生順抉擇分。如果在這個座位上一定能夠通達，稱為一座順抉擇分。
隨信行補特伽羅（pudgala，人）是指：資糧已經具備，根性是遲鈍的，隨順他人的教導修習真諦的現觀。
隨法行補特伽羅（pudgala，人）是指：資糧已經具備，根性是敏銳的，自然隨順真諦增上的法修習真諦的現觀。
信解補特伽羅（pudgala，人）是指：隨信行已經到達果位。見至補特伽羅（pudgala，人）是指：隨法行已經到達果位。身證補特伽羅（pudgala，人）是指：諸位有學已經完全證得了八解脫定。不還果被稱為身證，因為通過身體證得了八解脫定，具足安住的緣故。八解脫是：
【English Translation】 English version There are four types of 'going-along-with-liberation' (sun-moksha-bhāga): first, 'depending-on going-along-with-liberation'; second, 'resolving going-along-with-liberation'; third, 'desiring going-along-with-liberation'; and fourth, 'approaching-realization going-along-with-liberation'. All virtuous roots, from the desire for virtuous Dharma to the seeking of liberation, are called 'depending-on going-along-with-liberation'. All virtuous roots accompanied by superior understanding of the teachings corresponding to liberation are called 'resolving going-along-with-liberation'. All virtuous roots accompanied by pure joy, with continuous attention directed towards the object of liberation, are called 'desiring going-along-with-liberation'. All virtuous roots that definitely initiate the 'going-along-with-discrimination' (nirvedha-bhāga) in this life are called 'approaching-realization going-along-with-liberation'.
There are also six types of 'going-along-with-discrimination' (nirvedha-bhāga): namely, 'conforming going-along-with-discrimination', 'advancing going-along-with-discrimination', 'penetrating going-along-with-discrimination', 'other-turning going-along-with-discrimination', 'one-lifetime going-along-with-discrimination', and 'one-seat going-along-with-discrimination'. If the initial inferior virtuous roots arising from the object of truth, it is called 'conforming going-along-with-discrimination'. When these virtuous roots transform into intermediate ones, it is called 'advancing going-along-with-discrimination', because it is an increase in superiority compared to the previous inferior ones. When these virtuous roots increase to superior ones, and one is definitely capable of penetrating the truth in this life, it is called 'penetrating going-along-with-discrimination'. Furthermore, those of uncertain nature in this stage, in order to dedicate towards the most supreme Bodhi (enlightenment), and those Pratyekabuddhas (solitary realizer) seeking self-realized Bodhi without a teacher, turn towards other lives, it is called 'other-turning going-along-with-discrimination'. If one can definitely penetrate in this life, it is called 'one-lifetime going-along-with-discrimination'. If one can definitely penetrate in this seat, it is called 'one-seat going-along-with-discrimination'.
'Pudgala (person) who goes by faith' refers to: one who has accumulated the necessary resources, whose nature is dull, and who cultivates the direct perception of truth by following the teachings of others.
'Pudgala (person) who goes by Dharma' refers to: one who has accumulated the necessary resources, whose nature is sharp, and who naturally cultivates the direct perception of truth by following the Dharma that enhances truth.
'Pudgala (person) of faith-release' refers to: one who goes by faith and has reached the fruition. 'Pudgala (person) of vision-attainment' refers to: one who goes by Dharma and has reached the fruition. 'Pudgala (person) of body-witness' refers to: those who are still learning and have fully attained the eight samadhi of liberation. The non-returner fruit is called 'body-witness' because one attains the eight samadhi of liberation through the body and dwells in them completely. The eight liberations are:
謂有色觀諸色等。后當廣說。
慧解脫補特伽羅者。謂已盡諸漏而未具證八解脫定。唯究竟斷慧。所對治煩惱障故。
俱分解脫補特伽羅者。謂已斷諸漏及具證八解脫定。由煩惱障分及定障分俱得解脫故。預流果向補特伽羅者。謂住順抉擇分位。及住見道十五心剎那位。此中意說。始從一座順抉擇分乃至。未得初果。皆名預流果向。豫流果補特伽羅者。謂住見道第十六心剎那位。即此見道。亦名入正性決定。亦名於法現觀。問誰于見道最後心位得初果耶。答若於欲界未離欲者。后入正性決定得預流果。謂次第者。雖少分離欲亦名未離欲。彼后入正性決定。至第十六心位得預流果。若倍離欲者后入正性決定得一來果。謂先用世間道已斷欲界修道所斷六品煩惱。名倍離欲。彼后入正性決定。至第十六心位得一來果。若已離欲者后入正性決定得不還果。謂先用世俗道已斷欲界修道所斷九品煩惱。名已離欲。彼后入正性決定。至第十六心位得不還果。問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耶。答最勝所攝故。由此三種障解脫。得最為殊勝。所以者何。于解脫是不發趣因故。雖已發趣復為邪出離因故。及不正出離因故。由薩迦耶見執五取蘊為我我所深生愛樂故。于大苦聚不生厭背。于勝
【現代漢語翻譯】 現代漢語譯本： 『謂有色觀諸色等』，這將在後面詳細解釋。
『慧解脫補特伽羅』（Huijietuo Puteqieluo，通過智慧獲得解脫的人）是指已經斷盡所有煩惱，但尚未完全證得八解脫定的人。他們只是徹底斷除了智慧所能對治的煩惱障礙。
『俱分解脫補特伽羅』（Jufenjietuo Puteqieluo，通過智慧和禪定獲得解脫的人）是指已經斷盡所有煩惱，並且完全證得八解脫定的人。他們既從煩惱障中解脫，也從禪定障中解脫。
『預流果向補特伽羅』（Yuliuguo Xiang Puteqieluo，趨向預流果的人）是指處於順抉擇分位，以及處於見道十五心剎那位的修行者。這裡的意思是說，從一開始進入順抉擇分，直到尚未證得初果，都稱為預流果向。
『預流果補特伽羅』（Yuliuguo Puteqieluo，證得預流果的人）是指處於見道第十六心剎那位的人。這個見道也稱為『入正性決定』，也稱為『於法現觀』。
問：誰在見道的最後心位證得初果？
答：如果有人在欲界尚未斷除慾望，那麼他進入正性決定后，就能證得預流果。所謂『次第者』，即使稍微斷除了一些慾望，也稱為『未離欲』。他們在進入正性決定后，到第十六心位時證得預流果。如果有人已經加倍地斷除了慾望，那麼他進入正性決定后，就能證得一來果。所謂『倍離欲』，是指先用世間道斷除了欲界修道所斷的六品煩惱。他們在進入正性決定后，到第十六心位時證得一來果。如果有人已經完全斷除了慾望，那麼他進入正性決定后，就能證得不還果。所謂『已離欲』，是指先用世俗道斷除了欲界修道所斷的九品煩惱。他們在進入正性決定后，到第十六心位時證得不還果。
問：如果已經永遠斷除了見道所斷的一切煩惱，證得了預流果，為什麼只說永遠斷除了三結才能證得預流果呢？
答：因為這是最殊勝的。由於斷除了這三種障礙，獲得的解脫最為殊勝。為什麼這麼說呢？因為它們是導致不趣向解脫的原因，即使已經趣向解脫，也會成為邪出離的原因，以及不正出離的原因。由於『薩迦耶見』（Sajiayejian，身見）執著五取蘊為『我』和『我所』，深深地生起愛戀，因此對於巨大的苦聚不會產生厭惡，對於殊勝
【English Translation】 English version: 『Regarding observing forms with form,』 this will be explained in detail later.
『Prajna-vimukta Pudgala』 (Huijietuo Puteqieluo, a person liberated by wisdom) refers to someone who has exhausted all defilements but has not fully attained the eight liberations through meditative absorption. They have only completely severed the afflictive obscurations that are counteracted by wisdom.
『Ubhayato-bhaga-vimukta Pudgala』 (Jufenjietuo Puteqieluo, a person liberated by both wisdom and meditative absorption) refers to someone who has exhausted all defilements and has fully attained the eight liberations through meditative absorption. They are liberated from both the afflictive obscurations and the obscurations related to meditative absorption.
『Srotapatti-phala-pratipannaka Pudgala』 (Yuliuguo Xiang Puteqieluo, a person on the path to the fruit of stream-entry) refers to someone abiding in the stage of sequential ascertainment and in the fifteen moments of the path of seeing. Here, it means that from the beginning of entering the sequential ascertainment up until not yet attaining the first fruit, they are all called being on the path to the fruit of stream-entry.
『Srotapanna Pudgala』 (Yuliuguo Puteqieluo, a person who has attained the fruit of stream-entry) refers to someone abiding in the sixteenth moment of the path of seeing. This path of seeing is also called 『entering the certainty of rightness』 and also called 『direct realization of the Dharma.』
Question: Who attains the first fruit in the final moment of the path of seeing?
Answer: If someone in the desire realm has not yet separated from desire, then after entering the certainty of rightness, they attain the fruit of stream-entry. The 『gradual practitioner』 (cidici) is someone who, even if they have slightly separated from desire, is still called 『not yet separated from desire.』 After entering the certainty of rightness, they attain the fruit of stream-entry at the sixteenth moment. If someone has doubly separated from desire, then after entering the certainty of rightness, they attain the fruit of once-returning. 『Doubly separated from desire』 means that they have first used the worldly path to sever the six categories of afflictions to be abandoned on the path of cultivation in the desire realm. After entering the certainty of rightness, they attain the fruit of once-returning at the sixteenth moment. If someone has completely separated from desire, then after entering the certainty of rightness, they attain the fruit of non-returning. 『Completely separated from desire』 means that they have first used the mundane path to sever the nine categories of afflictions to be abandoned on the path of cultivation in the desire realm. After entering the certainty of rightness, they attain the fruit of non-returning at the sixteenth moment.
Question: If someone has already permanently severed all afflictions to be abandoned on the path of seeing and attained the fruit of stream-entry, why is it only said that they have permanently severed the three fetters to attain the fruit of stream-entry?
Answer: Because it is the most supreme. Because liberation from these three obstacles is the most excellent. Why is that? Because they are the cause of not inclining towards liberation, and even if one has inclined towards liberation, they become the cause of wrong departure and the cause of incorrect departure. Because 『Satkayadristi』 (Sajiayejian, the view of a self), clinging to the five aggregates as 『I』 and 『mine,』 deeply generates love and attachment, therefore, one does not generate aversion towards the great mass of suffering, and towards the supreme
解脫無發趣心。或有眾生。雖已發趣解脫。然由戒禁取及疑。僻執邪道疑正道故。便邪出離及不正出離。又此三結是迷所知境因故。迷見因故。迷對治因故所以者何。由薩迦耶見迷所知境。于大苦聚虛妄增益我我所相故。由戒禁取迷能知見。于顛倒見謂為清凈出離因故。由疑迷正對治。於三寶所不決定故。
一來果向補特伽羅者。謂于修道中已斷欲界五品煩惱安住彼道。所以者何。由見道后已斷欲界乃至中中品煩惱及住彼斷道故。
一來果補特伽羅者。謂于修道中已斷欲界第六品煩惱安住彼道。所以者何。由已永斷中軟品煩惱斷道究竟。建立此故。
不還果向補特伽羅者。謂于修道中已斷欲界第七第八品煩惱安住彼道。所以者何。由一來果后已斷欲界軟上軟中品煩惱及住彼斷道建立此故。
不還果補特伽羅者。謂于修道中已斷欲界第九品煩惱安住彼道。所以者何。由彼永斷欲界軟軟品煩惱斷道究竟。建立此故。問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耶。答最勝所攝故。云何最勝。由此五結能為下趣地獄勝因故名最勝。所以者何下趣者。謂地獄畜生餓鬼。地獄者。謂欲界。以薩迦耶見戒禁取疑為最勝因。令諸有情不越下趣故
【現代漢語翻譯】 現代漢語譯本： 從解脫中沒有生起求取之心。或者有些眾生，雖然已經生起了解脫的求取之心，但是由於戒禁取（認為持戒和苦行可以達到解脫的錯誤觀念）以及疑（對佛法真理的懷疑），錯誤地執著于邪道，懷疑正道，因此導致錯誤的解脫和不正當的解脫。而且，這三種結縛是迷惑所知境的原因，迷惑見解的原因，迷惑對治的原因。為什麼這樣說呢？因為薩迦耶見（身見，認為五蘊和合的身體是真實的我）迷惑了所知境，對於巨大的苦蘊虛妄地增加我與我所的執著。因為戒禁取迷惑了能知見，把顛倒的見解當作清凈解脫的原因。因為疑迷惑了正確的對治方法，對於三寶（佛、法、僧）不能夠堅定信仰。
一來果向補特伽羅（預備證得一來果的修行者）是指在修道中已經斷除了欲界五品煩惱，安住在那個道上的人。為什麼這樣說呢？因為在見道之後，已經斷除了欲界乃至中中品的煩惱，並且安住在斷除這些煩惱的道上。
一來果補特伽羅（證得一來果的修行者）是指在修道中已經斷除了欲界第六品煩惱，安住在那個道上的人。為什麼這樣說呢？因為已經永遠斷除了中軟品的煩惱，斷除煩惱的道已經究竟，所以建立這個果位。
不還果向補特伽羅（預備證得不還果的修行者）是指在修道中已經斷除了欲界第七、第八品煩惱，安住在那個道上的人。為什麼這樣說呢？因為在一來果之後，已經斷除了欲界軟上、軟中品的煩惱，並且安住在斷除這些煩惱的道上，所以建立這個果位。
不還果補特伽羅（證得不還果的修行者）是指在修道中已經斷除了欲界第九品煩惱，安住在那個道上的人。為什麼這樣說呢？因為他已經永遠斷除了欲界軟軟品的煩惱，斷除煩惱的道已經究竟，所以建立這個果位。問：如果已經永遠斷除了一切見道所斷的煩惱，以及已經永遠斷除了欲界修道所斷的一切煩惱，證得了不還果，為什麼只說永遠斷除了五順下分結（導致眾生流轉于欲界的五種煩惱）就證得了不還果呢？答：因為這是最殊勝的。什麼是最殊勝的呢？因為這五種結縛能夠成為趣向低劣的惡趣和地獄的殊勝原因，所以稱為最殊勝。為什麼這樣說呢？下趣指的是地獄、畜生、餓鬼。地獄指的是欲界。以薩迦耶見、戒禁取、疑為最殊勝的原因，使得眾生不能夠超越下趣。
【English Translation】 English version: Without generating a mind aspiring for liberation. Or, there are beings who, although having generated a mind aspiring for liberation, due to clinging to precepts and vows (wrong views that holding precepts and ascetic practices can achieve liberation) and doubt (doubt about the truth of the Dharma), wrongly cling to wrong paths and doubt the right path, thus leading to wrong liberation and improper liberation. Moreover, these three fetters are the cause of obscuring the knowable realm, the cause of obscuring views, and the cause of obscuring the remedy. Why is this so? Because Sakkaya-ditthi (self-view, the belief that the aggregate of the five skandhas is a real self) obscures the knowable realm, falsely increasing the attachment to 'I' and 'mine' in the great mass of suffering. Because clinging to precepts and vows obscures the knowing view, regarding inverted views as the cause of pure liberation. Because doubt obscures the correct remedy, being uncertain about the Three Jewels (Buddha, Dharma, Sangha).
A Sakadagami-magga Pudgala (a practitioner on the path to becoming a Once-Returner) refers to someone who, in the path of cultivation, has already severed the five categories of afflictions in the desire realm and abides in that path. Why is this so? Because after the path of seeing, they have already severed the afflictions of the desire realm up to the medium-medium category and abide in the path of severing those afflictions.
A Sakadagami Pudgala (a Once-Returner) refers to someone who, in the path of cultivation, has already severed the sixth category of afflictions in the desire realm and abides in that path. Why is this so? Because they have already permanently severed the medium-soft category of afflictions, and the path of severing afflictions is complete, hence establishing this fruit.
An Anagami-magga Pudgala (a practitioner on the path to becoming a Non-Returner) refers to someone who, in the path of cultivation, has already severed the seventh and eighth categories of afflictions in the desire realm and abides in that path. Why is this so? Because after the Once-Returner, they have already severed the soft-superior and soft-medium categories of afflictions in the desire realm and abide in the path of severing those afflictions, hence establishing this fruit.
An Anagami Pudgala (a Non-Returner) refers to someone who, in the path of cultivation, has already severed the ninth category of afflictions in the desire realm and abides in that path. Why is this so? Because they have permanently severed the soft-soft category of afflictions in the desire realm, and the path of severing afflictions is complete, hence establishing this fruit. Question: If one has already permanently severed all afflictions severed by the path of seeing and has already permanently severed all afflictions severed by the path of cultivation in the desire realm, attaining the fruit of Non-Returner, why is it only said that permanently severing the five lower fetters (five afflictions that cause beings to transmigrate in the desire realm) attains the fruit of Non-Returner? Answer: Because it is the most excellent. What is the most excellent? Because these five fetters can be the excellent cause for going to lower realms and lower planes, hence they are called the most excellent. Why is this so? Lower realms refer to hells, animals, and hungry ghosts. Lower planes refer to the desire realm. Sakkaya-ditthi, clinging to precepts and vows, and doubt are the most excellent causes, causing sentient beings not to transcend the lower realms.
。以貪慾瞋恚為最勝因。令諸有情下越地獄故。
阿羅漢果向補特伽羅者。謂已永斷有頂八品煩惱安住彼道。
阿羅漢果補特伽羅者。謂已永斷有頂第九品煩惱安住彼究竟道。問若阿羅漢永斷三界一切煩惱。何故但言永斷一切五順上分結得阿羅漢果耶。答最勝所攝故。云何最勝。由此五結是取上分因及不捨上分因故名最勝。所以者何。由色無色愛取欲界上色無色界生故。由掉慢無明不捨此上生故。以愛慢疑上靜慮者。為彼所惱故。
極七返有補特伽羅者謂即豫流。於人天生往來雜受。極至七返得盡苦際。
家家補特伽羅者。謂即預流。或於天上或於人中。從家至家得盡苦際。所以者何。即預流果進至一來果向。或於天上或於人中。決定往來極受二有方般涅槃故。
一間補特伽羅者。謂即一來。或於天上唯受一有得盡苦際。所以者何。即一來果進至不還果向。或於天上唯受一有得般涅槃故。唯有一隙容此一生故名一間。
中般涅槃補特伽羅者。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。此中顯示三種中般。由煩惱力往趣生處令生有相續。此煩惱已盡。
【現代漢語翻譯】 現代漢語譯本：以貪慾（lobha，指對感官享受的強烈渴望）、瞋恚（dosa，指憤怒和敵意）為最殊勝的原因，使得有情眾生不斷墮落到更低的境界。
阿羅漢果向補特伽羅（arhattvapratipannaka-pudgala，指向阿羅漢果位努力的修行者）：指已經永遠斷除了有頂天（bhavagra，色界最高的境界）八品煩惱，安住于趨向阿羅漢果位的道路上的人。
阿羅漢果補特伽羅（arhat-pudgala，已證得阿羅漢果位的人）：指已經永遠斷除了有頂天第九品煩惱，安住于究竟的阿羅漢果位的人。問：如果阿羅漢已經永遠斷除了三界（trailokya，欲界、色界、無色界）的一切煩惱，為什麼只說永遠斷除了一切五順上分結（pañcordhvabhāgīya-saṃyojana，導致投生到上界的五種束縛）才能證得阿羅漢果呢？答：因為這五結是最殊勝的。為什麼說最殊勝呢？因為這五結是導致投生到上界的原因，以及不捨棄上界的原因，所以稱為最殊勝。原因是什麼呢？因為由於對色界和無色界的愛，才會投生到欲界以上的色界和無色界；由於掉舉（auddhatya，內心的躁動不安）、慢（māna，傲慢自大）和無明（avidyā，對真理的無知），才不會捨棄投生到上界；由於愛、慢和疑（vicikitsa，懷疑），上界的禪定修行者會被這些煩惱所困擾。
極七返有補特伽羅（ekabījin，最多經歷七次輪迴的人）：指證得預流果（srotaāpanna，入流果）的聖者，在人天兩道中往來受生，最多經歷七次輪迴就能徹底解脫痛苦。
家家補特伽羅（kolaṃkola，在各個家庭中輪迴的人）：指證得預流果的聖者，或在天上，或在人間，從一個家庭到另一個家庭，最終解脫痛苦。原因是什麼呢？這是因為預流果的聖者繼續修行，證得一來果向（sakṛdāgāmiphala-pratipannaka，趣向一來果的修行者），或在天上，或在人間，決定往來一次，最多受生兩次，然後般涅槃（parinirvana，完全的涅槃）。
一間補特伽羅（ekāntarika，只經歷一次輪迴的人）：指證得一來果（sakṛdāgāmin，一來果）的聖者，或在天上，只受生一次就能徹底解脫痛苦。原因是什麼呢？這是因為一來果的聖者繼續修行，證得不還果向（anāgāmiphala-pratipannaka，趣向不還果的修行者），或在天上，只受生一次就能般涅槃。因為只有一次機會經歷此生，所以稱為一間。
中般涅槃補特伽羅（antarāparinirvāyin，在中陰身階段證得涅槃的人）：指生結（upapattisaṃyojana，導致投生的束縛）已經斷除，起結（指煩惱的生起）尚未斷除的人。或者在中陰身（antarābhava，死亡和投生之間的過渡狀態）剛剛開始時，就立刻現前聖道（āryamārga，八正道），從而徹底解脫痛苦；或者在中陰身已經開始后，正要趣向投生時，才開始思惟，就立刻現前聖道，從而徹底解脫痛苦；或者在思惟之後，正要發趣投生，尚未到達投生之處，就立刻現前聖道，從而徹底解脫痛苦。這裡顯示了三種中般涅槃的情況。由於煩惱的力量，驅使眾生前往投生之處，使生有（upapattibhava，投生后的存在）相續不斷。而這些煩惱已經斷盡。
【English Translation】 English version: Greed (lobha) and hatred (dosa) are the most superior causes, leading sentient beings to descend to lower realms.
A person directed towards the fruit of an Arhat (arhattvapratipannaka-pudgala): refers to one who has permanently severed the eight categories of afflictions of the Peak of Existence (bhavagra, the highest realm of form) and abides in that path.
A person who has attained the fruit of an Arhat (arhat-pudgala): refers to one who has permanently severed the ninth category of afflictions of the Peak of Existence and abides in that ultimate path. Question: If an Arhat has permanently severed all afflictions of the three realms (trailokya, the desire realm, the form realm, and the formless realm), why is it only said that the fruit of an Arhat is attained by permanently severing all five lower fetters (pañcordhvabhāgīya-saṃyojana, the five fetters that bind one to the higher realms)? Answer: Because these five fetters are the most superior. Why are they the most superior? Because these five fetters are the cause of taking rebirth in the higher realms and the cause of not abandoning the higher realms, hence they are called the most superior. What is the reason? Because due to the love of the form and formless realms, one is born in the form and formless realms above the desire realm; due to agitation (auddhatya), pride (māna), and ignorance (avidyā), one does not abandon rebirth in the higher realms; due to love, pride, and doubt (vicikitsa), practitioners of higher meditative states are troubled by these afflictions.
A person who at most returns seven times (ekabījin): refers to a Stream-enterer (srotaāpanna), who, being born in the realms of humans and gods, experiences coming and going, and at most after seven rebirths attains the end of suffering.
A person who goes from family to family (kolaṃkola): refers to a Stream-enterer, who, either in the heavens or among humans, goes from one family to another and attains the end of suffering. What is the reason? This is because the Stream-enterer continues to practice, progressing towards the stage of Once-returner (sakṛdāgāmiphala-pratipannaka), either in the heavens or among humans, definitely returns once, experiences at most two rebirths, and then attains complete Nirvana (parinirvana).
A person with one interval (ekāntarika): refers to a Once-returner (sakṛdāgāmin), who, either in the heavens, experiences only one rebirth and attains the end of suffering. What is the reason? This is because the Once-returner continues to practice, progressing towards the stage of Non-returner (anāgāmiphala-pratipannaka), either in the heavens, experiences only one rebirth and attains Nirvana. Because there is only one opportunity to experience this life, it is called one interval.
A person who attains Nirvana in the intermediate state (antarāparinirvāyin): refers to one who has severed the fetter of rebirth (upapattisaṃyojana), but has not yet severed the arising of afflictions. Or, when the intermediate state (antarābhava, the transitional state between death and rebirth) has just begun, the Noble Path (āryamārga, the Eightfold Path) immediately manifests, thereby completely liberating from suffering; or, after the intermediate state has begun, just as one is about to proceed towards rebirth, one begins to contemplate, and the Noble Path immediately manifests, thereby completely liberating from suffering; or, after contemplating, just as one is about to proceed towards rebirth, before reaching the place of rebirth, the Noble Path immediately manifests, thereby completely liberating from suffering. Here, three types of Nirvana in the intermediate state are shown. Due to the power of afflictions, beings are driven to the place of rebirth, causing the continuity of existence after rebirth (upapattibhava). And these afflictions have been exhausted.
唯由隨眠力令命終后諸蘊續起。此隨眠余猶未盡。或中有才起由串習力聖道現前斷余隨眠。即於此位入般涅槃。或中有起已。為往生有才發思惟。聖道現前斷余隨眠入般涅槃。或思惟已往生有處。未得生有聖道現前。斷余隨眠入般涅槃。如是三種望生有處。未發才發已遠去位差別建立。隨順七善丈夫趣經。
生般涅槃補特伽羅者。謂二結俱未斷才生色界已。即便聖道現前得盡苦際。
無行般涅槃補特伽羅者。謂生彼已不由加行。聖道現前得盡苦際。不由加行者。由宿串習力。無漏聖道任運現前。無功用故。
有行般涅槃補特伽羅者。謂生彼已由加行力。聖道現前得盡苦際。由加行者。與上相違故。
上流補特伽羅者。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盡苦際。復有乃至往到有頂聖道現前得盡苦際。此中顯示二種上流。一極至色究竟。二極至有頂。極至色究竟者。謂多愛味補特伽羅。由多生起軟等靜慮差別愛味故始從梵眾天乃至色究竟。於一切處次第各受一生。乃至最後入色究竟得般涅槃。極至有頂者。謂不雜修第四靜慮。唯避凈居。如前次第生一切處。乃至有頂方般涅槃。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
【現代漢語翻譯】 現代漢語譯本：唯有隨眠（隨眠：煩惱的種子）的力量，使得命終之後諸蘊（諸蘊：構成個體的五種要素，即色、受、想、行、識）繼續生起。這些隨眠的殘餘尚未完全斷盡。或者，在中陰身（中有：死亡到投胎之間的過渡狀態）剛剛生起時，由於串習（串習：長期熏習）的力量，聖道（聖道：通往解脫的道路）現前，斷除剩餘的隨眠，就在這個階段進入般涅槃（般涅槃：完全的涅槃，即解脫生死輪迴）。或者，中陰身生起之後，爲了往生到有（有：存在，輪迴中的生命）而開始思惟，聖道現前，斷除剩餘的隨眠，進入般涅槃。或者，思惟之後往生到有處（有處：存在的地方），尚未得到生有（生有：出生的存在），聖道現前，斷除剩餘的隨眠，進入般涅槃。像這樣三種情況，根據往生到有處的不同階段——未發、才發、已遠去——而建立差別，這符合《七善丈夫趣經》。
生般涅槃補特伽羅（補特伽羅：個體，人）是指，兩種結（結：煩惱的束縛）都未斷除，剛剛出生之後，就因聖道現前而證得苦的止息。
無行般涅槃補特伽羅是指，生到彼處之後，不通過任何努力，聖道現前而證得苦的止息。『不通過任何努力』，是因為宿世串習的力量，無漏聖道（無漏聖道：沒有煩惱的聖道）自然而然地現前，不需要任何功用。
有行般涅槃補特伽羅是指，生到彼處之後，通過努力，聖道現前而證得苦的止息。『通過努力』，與上述情況相反。
上流補特伽羅是指，在色界（色界：佛教宇宙觀中的一個層次，居住者有物質形體但沒有強烈的慾望）的各個層次中都受生之後，乃至最後到達色究竟天（色究竟天：色界最高的層次），在那裡無漏聖道現前而證得苦的止息。還有一種情況是，乃至往生到有頂天（有頂天：三界最高的層次），聖道現前而證得苦的止息。這裡顯示了兩種上流：一種是到達色究竟天，另一種是到達有頂天。到達色究竟天的人，是由於對禪定（靜慮）的滋味有強烈的愛著，因為多次生起對軟等靜慮的差別愛味，所以從梵眾天（梵眾天：色界的第一層天）開始，乃至色究竟天，在每一個地方次第各受一生，乃至最後在色究竟天證得般涅槃。到達有頂天的人，是不雜修第四靜慮（第四靜慮：禪定的第四個層次），只是爲了避開凈居天（凈居天：色界中特殊的層次）。像前面一樣次第生到一切處，乃至在有頂天證得般涅槃。另外，雜修第四靜慮有五種品級的差別：下品修、中品修、上品修、上勝品修、上極品修。
【English Translation】 English version: Only the power of the anusayas (anusayas: latent tendencies, dormant defilements) causes the skandhas (skandhas: the five aggregates that constitute an individual, namely form, feeling, perception, mental formations, and consciousness) to continue arising after death. These remaining anusayas have not yet been completely exhausted. Or, when the intermediate being (antarabhava: the intermediate state between death and rebirth) has just arisen, due to the power of habituation (abhyasa: repeated practice), the noble path (arya-marga: the path leading to liberation) manifests, cutting off the remaining anusayas, and in this very state, one enters parinirvana (parinirvana: complete nirvana, the final liberation from the cycle of birth and death). Or, after the intermediate being has arisen, having just begun to contemplate going to a bhava (bhava: existence, a state of being in samsara), the noble path manifests, cutting off the remaining anusayas and entering parinirvana. Or, having contemplated going to a bhava-sthāna (bhava-sthāna: a place of existence), before obtaining birth, the noble path manifests, cutting off the remaining anusayas and entering parinirvana. Thus, these three types are established with distinctions based on the stages of going to a bhava-sthāna—not yet initiated, just initiated, already far gone—in accordance with the Saptasatkapurusa-gati Sutra.
The pudgala (pudgala: individual, person) who attains parinirvana immediately after birth is one who, having not yet severed both fetters (samyojana: bonds, fetters of attachment), immediately after being born, attains the cessation of suffering through the manifestation of the noble path.
The pudgala who attains parinirvana without effort is one who, having been born there, attains the cessation of suffering through the manifestation of the noble path without any effort. 『Without any effort』 means that due to the power of past habituation, the anasrava-arya-marga (anasrava-arya-marga: the noble path free from defilements) naturally manifests without any exertion.
The pudgala who attains parinirvana with effort is one who, having been born there, attains the cessation of suffering through the manifestation of the noble path by means of effort. 『By means of effort』 is the opposite of the above.
The urdhvasrotas-pudgala (urdhvasrotas-pudgala: one who goes upstream, a type of non-returner) is one who, having taken birth in each of the realms of the rupa-dhatu (rupa-dhatu: the realm of form, a level in Buddhist cosmology where beings have physical form but lack strong desires), up to the point of finally entering the Akanistha (Akanistha: the highest heaven in the realm of form), attains the cessation of suffering there through the manifestation of the anasrava-arya-marga. There is also the case of going all the way to the Bhavagra (Bhavagra: the peak of existence, the highest realm in the three worlds), where the noble path manifests and one attains the cessation of suffering. Here, two types of urdhvasrotas are shown: one who reaches Akanistha, and one who reaches Bhavagra. The one who reaches Akanistha is a pudgala with much attachment to the taste of dhyana (dhyana: meditation, absorption). Because of repeatedly generating differentiated attachment to soft and similar dhyanas, starting from the Brahma-parisadya (Brahma-parisadya: the first heaven in the realm of form) up to Akanistha, one takes birth in each place in order, one birth at a time, until finally attaining parinirvana in Akanistha. The one who reaches Bhavagra is one who does not practice the fourth dhyana (fourth dhyana: the fourth level of meditation) in a mixed way, but only avoids the Suddhavasa (Suddhavasa: the pure abodes, special heavens in the realm of form). Like the previous sequence, one is born in all places, until attaining parinirvana in Bhavagra. Furthermore, the mixed practice of the fourth dhyana has five grades of difference: inferior practice, middling practice, superior practice, superior-excellent practice, and superior-supreme practice.
修。由此五品雜修第四靜慮故。如其次第生五凈居。
退法阿羅漢者。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。思惟者欲害自身。不思惟者不欲害自身。退現法樂住者。謂退世間靜慮等定。
思法阿羅漢者。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。
護法阿羅漢者。謂鈍根性。若游散便可退失現法樂住。若不游散即能不退住。不動阿羅漢者。謂鈍根性。若游散若不游散。皆能不退現法樂住。亦不能練根。練根者。謂轉下鈍根成上利根。是故不動法不說能練根。性是利根故。
堪達阿羅漢者。謂鈍根性。若游散若不游散。皆能不退現法樂住。堪能練根。不動法阿羅漢者。謂利根性。若游散若不游散。皆能不退現法樂住。
欲界異生補特伽羅者。謂于欲界若生若長。不得聖法。
欲界有學補特伽羅者。謂于欲界若生若長。已得聖法猶有餘結。
欲界無學補特伽羅者。謂于欲界若生若長。已得聖法無有餘結。如欲界有三。如是色無色界各有三種隨相應知。
欲色界菩薩者。謂與滅離無色界生靜慮相應住靜慮樂。而生欲界或生色界。問何緣菩薩不生無色界。答若已證得最勝威德菩薩凡所受生。皆欲利益安樂眾生
【現代漢語翻譯】 現代漢語譯本：修習者通過這五種品類的混合修習第四禪定，因此依次生於五凈居天（Pañca Suddhāvāsa）。
退法阿羅漢（Parināma-dhammā）：指根性遲鈍者，無論心散亂或不散亂，無論思惟或不思惟，都可能退失現法樂住（diṭṭhadhamma-sukhavihāra）。思惟者意圖傷害自身，不思惟者不意圖傷害自身。退失現法樂住，指的是退失世間的禪定等定境。
思法阿羅漢（Cetana-dhammā）：指根性遲鈍者，若心散亂或不散亂，若不思惟就可能退失現法樂住，若思惟后就能不退失。
護法阿羅漢（Anurakkha-dhammā）：指根性遲鈍者，若心散亂就可能退失現法樂住，若不散亂就能不退住。不動法阿羅漢（Acalā）：指根性遲鈍者，無論心散亂或不散亂，都能不退失現法樂住，也不能鍛鍊根器。鍛鍊根器，指的是將下等的遲鈍根器轉變為上等的敏銳根器。因此，不動法阿羅漢不被稱為能鍛鍊根器，因為他們的根性本來就是敏銳的。
堪達阿羅漢（Bhedanā）：指根性遲鈍者，無論心散亂或不散亂，都能不退失現法樂住，並且能夠鍛鍊根器。不動法阿羅漢（Acalā）：指根性敏銳者，無論心散亂或不散亂，都能不退失現法樂住。
欲界異生補特伽羅（Pudgala）：指在欲界出生或成長，而未獲得聖法者。
欲界有學補特伽羅（Pudgala）：指在欲界出生或成長，已獲得聖法但仍有殘餘煩惱者。
欲界無學補特伽羅（Pudgala）：指在欲界出生或成長，已獲得聖法且無殘餘煩惱者。如同欲界有這三種補特伽羅，色界和無色界也各有三種，應隨其相應情況而知。
欲界菩薩（Bodhisattva）：指與滅離無色界的靜慮相應，安住于靜慮之樂，而生於欲界或色界的菩薩。問：為何菩薩不生於無色界？答：因為已經證得最殊勝威德的菩薩，凡所受生，都是爲了利益安樂眾生。
【English Translation】 English version: By cultivating these five qualities in a mixed manner within the fourth Dhyana (Jhāna), one is born in the Pure Abodes (Pañca Suddhāvāsa) accordingly.
The Arhat (Arahant) who is liable to fall away (Parināma-dhammā): refers to one with dull faculties. Whether wandering in mind or not, whether contemplating or not, they can lose the present-life blissful abiding (diṭṭhadhamma-sukhavihāra). Those who contemplate intend to harm themselves; those who do not contemplate do not intend to harm themselves. Losing the present-life blissful abiding means losing worldly meditative states such as Dhyana (Jhāna).
The Arhat (Arahant) who progresses by reflection (Cetana-dhammā): refers to one with dull faculties. Whether wandering in mind or not, if they do not contemplate, they can lose the present-life blissful abiding. If they contemplate, they can avoid falling away.
The Arhat (Arahant) who is protected by effort (Anurakkha-dhammā): refers to one with dull faculties. If wandering in mind, they can lose the present-life blissful abiding. If not wandering in mind, they can maintain their abiding. The immovable Arhat (Acalā): refers to one with dull faculties. Whether wandering in mind or not, they can maintain their present-life blissful abiding and cannot refine their faculties. Refining faculties means transforming lower, dull faculties into higher, sharp faculties. Therefore, the immovable Arhat is not said to be able to refine faculties because their faculties are already sharp.
The Arhat (Arahant) who is capable of penetration (Bhedanā): refers to one with dull faculties. Whether wandering in mind or not, they can maintain their present-life blissful abiding and are capable of refining their faculties. The immovable Arhat (Acalā): refers to one with sharp faculties. Whether wandering in mind or not, they can maintain their present-life blissful abiding.
The ordinary being (Pudgala) of the desire realm: refers to one who is born or grows in the desire realm and has not attained the noble Dharma.
The trainee (Pudgala) of the desire realm: refers to one who is born or grows in the desire realm, has attained the noble Dharma, but still has remaining fetters.
The Arhat (Pudgala) of the desire realm: refers to one who is born or grows in the desire realm, has attained the noble Dharma, and has no remaining fetters. Just as there are these three types of individuals in the desire realm, so too are there three types in the form realm and the formless realm, which should be understood accordingly.
The Bodhisattva (Bodhisattva) of the desire realm: refers to a Bodhisattva who dwells in the bliss of Dhyana (Jhāna) associated with the cessation of the formless realm, and is born in the desire realm or the form realm. Question: Why are Bodhisattvas not born in the formless realm? Answer: Because Bodhisattvas who have attained the most supreme power and virtue, whatever birth they take, do so to benefit and bring happiness to sentient beings.
。以無色界非成熟眾生處故。滅離無色界生靜慮者。謂能除遣無色界生所有勝定。住靜慮樂者。謂不退靜慮。由此菩薩善巧迴轉故。為欲成熟所化有情。或生欲界或生色界。
欲界獨覺者謂無佛出世時生於欲界。自然證得獨覺菩提。
不思議如來者。謂且於欲界始從示現安住睹史多天妙寶宮殿。乃至示現大般涅槃。示現一切諸佛菩薩所行大行。一切菩薩所行者。謂從示現睹史多天宮。乃至現大神變降伏魔軍。諸佛所行者。謂從示現成等正覺。乃至示現大般涅槃。
勝解行菩薩者。謂住勝解行地中。成就菩薩下中上忍。由其安住菩薩種姓。始從初發大菩提愿。乃至未入極歡喜地。未得出世真實內證故。名勝解行菩薩。
增上意樂行菩薩者。謂十地中所有菩薩。由已證得出世內證清凈意樂故。有相行菩薩者。謂住極喜離垢發光焰慧極難勝現前地中所有菩薩。由此六地雖不喜樂而為諸相所間雜故。
無相行菩薩者。謂住遠行地中所有菩薩。由此菩薩若作功用乃至隨其欲樂。能令諸相不現行故。
無功用行菩薩者。謂住不動善慧法雲地中所有菩薩。由此菩薩已得純熟無分別智故。
複次如說預流補特伽羅。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
【現代漢語翻譯】 現代漢語譯本：因為沒有非成熟眾生之處的緣故。滅離無色生靜慮者，是指能夠去除所有無色界中的殊勝禪定。安住于靜慮之樂者，是指不退轉于靜慮。因此，菩薩善於運用方便，爲了成熟所要度化的有情眾生，或者生於欲界，或者生於色界。
欲界獨覺（Pratyekabuddha）：是指在沒有佛出世的時候，生於欲界，自然證得獨覺菩提。
不可思議如來（Tathagata）：是指且在欲界開始示現安住在兜率天（Tushita）的美妙寶宮，乃至示現大般涅槃。示現一切諸佛菩薩所行的大行。一切菩薩所行的是指從示現兜率天宮，乃至示現大神變降伏魔軍。諸佛所行的是指從示現成等正覺，乃至示現大般涅槃。
勝解行菩薩（Adhimukticaryā-bodhisattva）：是指安住在勝解行地中，成就菩薩下、中、上忍。由於安住于菩薩種姓，從最初發起大菩提愿，乃至未進入極歡喜地（Pramudita），未得出世間的真實內證的緣故，稱為勝解行菩薩。
增上意樂行菩薩（Adhyāśayacaryā-bodhisattva）：是指十地（Bhumi）中所有的菩薩。由於已經證得出世間的內證清凈意樂的緣故。有相行菩薩（Salakṣaṇacaryā-bodhisattva）：是指安住在極喜地（Pramudita）、離垢地（Vimala）、發光地（Prabhakari）、焰慧地（Arcismati）、極難勝地（Sudurjaya）、現前地（Abhimukhi）中所有的菩薩。由於這六地雖然不喜樂，但是為諸相所間雜的緣故。
無相行菩薩（Nirābhāsacaryā-bodhisattva）：是指安住在遠行地（Duramgama）中所有的菩薩。由於這位菩薩如果作功用，乃至隨其欲樂，能夠令諸相不現行的緣故。
無功用行菩薩（Anābhogacaryā-bodhisattva）：是指安住在不動地（Acala）、善慧地（Sadhumati）、法雲地（Dharmamegha）中所有的菩薩。由於這位菩薩已經得到純熟的無分別智的緣故。
再次，如所說預流（Srotapanna）補特伽羅（Pudgala）。這有兩種：一是漸出離，二是頓出離。漸出離的，如前面廣說。頓出離的，是指入諦。
【English Translation】 English version: Because there is no place without immature beings. 'Extinguishing and departing from the formless realm's meditative absorption' refers to being able to eliminate all the superior samadhis in the formless realm. 'Abiding in the bliss of meditative absorption' refers to not regressing from meditative absorption. Therefore, Bodhisattvas are skilled in expedient means, and in order to mature the sentient beings they wish to transform, they are born either in the desire realm or in the form realm.
'Solitary Realizer (Pratyekabuddha) in the desire realm' refers to one who, when no Buddha appears in the world, is born in the desire realm and naturally attains Solitary Realizer Bodhi.
'Inconceivable Thus Come One (Tathagata)' refers to one who, beginning in the desire realm, manifests dwelling in the wonderful jeweled palace of Tushita Heaven (Tushita), and even manifests great parinirvana. Manifesting all the great practices performed by all Buddhas and Bodhisattvas. What all Bodhisattvas practice is from manifesting the Tushita Heaven palace, and even manifesting great miraculous transformations to subdue the armies of Mara. What all Buddhas practice is from manifesting complete perfect enlightenment, and even manifesting great parinirvana.
'Bodhisattva of Faith-Following Practice (Adhimukticaryā-bodhisattva)' refers to one who abides in the stage of faith-following practice, accomplishing the lower, middle, and upper forbearance of a Bodhisattva. Because they abide in the Bodhisattva lineage, from the initial arising of the great Bodhi aspiration, and even before entering the Extremely Joyful Ground (Pramudita), and have not yet attained the true inner realization of transcendence, they are called Bodhisattvas of Faith-Following Practice.
'Bodhisattva of Superior Intention Practice (Adhyāśayacaryā-bodhisattva)' refers to all Bodhisattvas in the ten grounds (Bhumi). Because they have already realized the transcendent inner realization of pure intention. 'Bodhisattva of Characteristic Practice (Salakṣaṇacaryā-bodhisattva)' refers to all Bodhisattvas who abide in the Extremely Joyful Ground (Pramudita), the Stainless Ground (Vimala), the Luminous Ground (Prabhakari), the Blazing Wisdom Ground (Arcismati), the Extremely Difficult to Conquer Ground (Sudurjaya), and the Manifest Ground (Abhimukhi). Because these six grounds, although not joyful, are interspersed with characteristics.
'Bodhisattva of No-Characteristic Practice (Nirābhāsacaryā-bodhisattva)' refers to all Bodhisattvas who abide in the Far-Reaching Ground (Duramgama). Because if this Bodhisattva makes effort, and even according to their desires, they can cause characteristics not to manifest.
'Bodhisattva of Effortless Practice (Anābhogacaryā-bodhisattva)' refers to all Bodhisattvas who abide in the Immovable Ground (Acala), the Good Wisdom Ground (Sadhumati), and the Cloud of Dharma Ground (Dharmamegha). Because this Bodhisattva has already attained pure and mature non-discriminating wisdom.
Furthermore, as it is said, the Stream-Enterer (Srotapanna) individual (Pudgala). There are two types: one who gradually departs, and one who suddenly departs. The one who gradually departs is as explained extensively earlier. The one who suddenly departs is the one who enters the Truth.
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。品品別斷者。謂先頓斷欲色無色界修道所斷上上品隨眠。如是乃至軟軟品。頓斷三界者。如見道所斷。非如世間道界地漸次品品別斷。此義以何為證。如指端經說。諸所有色乃至識。若過去若未來若現在。廣說乃至若遠若近。總此一切略為一分一團一積一聚。如是略已。應觀一切皆是無常一切皆苦。乃至廣說。依如是觀但可建立初后二果。由此二果如其次第。永斷三界一切見修所斷煩惱。無餘所顯故。不立第二第三兩果。由此二果已見諦者。唯斷欲界修道所斷。有餘無餘所顯故。又依如是頓出離者。如來於分別經中預流果無間即建立阿羅漢果。如是補特伽羅多於現法或臨終時善辦聖旨。設不能辦由願力故。即以願力還生欲界。出無佛世成獨勝果。設不辦者未能無餘離諸欲故。即以願力生欲界者。彼能速證般涅槃故。
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。法現觀者。謂于諸諦增上法中已得上品清信勝解隨信而行。所以者何。由於諸諦增上契經等法中從聞他音增上緣力。已得最後順解脫分善根所攝上品清信勝解由得如是清信勝解故。說名
【現代漢語翻譯】 現代漢語譯本 現觀（Abhisamaya）完成後，依靠未至定（Upacarasamadhi）生起出世間道（Lokuttaramarga），頓然斷除三界（Trailokya）的一切煩惱。按照品類分別斷除，只安立兩種果位，即預流果（Srotapanna-phala）和阿羅漢果（Arhat-phala）。 按照品類分別斷除是指，首先頓然斷除欲界（Kamadhatu）、色界（Rupadhatu）、無色界（Arupadhatu）修道所斷的上上品隨眠（Anusaya）。像這樣乃至軟軟品（Mrdumrdu）。頓斷三界，如同見道（Darshanamarga）所斷。不像世間道（Laukikamarga）那樣，按照界地漸次品品分別斷除。這個意義用什麼來證明呢？ 如《指端經》所說：『所有色（Rupa），乃至識（Vijnana），無論是過去、未來、現在，廣說乃至無論是遠是近，總而言之，將這一切略為一分、一團、一積、一聚。』像這樣概括之後，應當觀察一切都是無常（Anitya），一切都是苦（Duhkha），乃至廣說。依靠這樣的觀察，只能安立初果和最後果兩種果位。 因為這兩種果位，如其次第，能夠永斷三界一切見修所斷的煩惱，沒有剩餘可以顯示的緣故，所以不安立第二果和第三果。因為這兩種果位已經見諦（Satya-darshana）的人，只斷除欲界修道所斷的煩惱，有剩餘和沒有剩餘可以顯示的緣故。 又依靠像這樣頓然出離的人，如來在《分別經》中，預流果之後立即安立阿羅漢果。像這樣的補特伽羅（Pudgala，人），大多在現法（Dharma）或臨終時善於完成聖旨。假設不能完成，由於願力（Pranidhana）的緣故，就以願力還生欲界，在沒有佛出世的時代成就獨勝果（Pratyekabuddha-phala）。 假設不能完成，是因為未能無餘地離開諸欲的緣故。就以願力生欲界的人，他們能夠迅速證得般涅槃（Parinirvana）的緣故。 建立現觀略有十種，即法現觀（Dharma-abhisamaya）、義現觀（Artha-abhisamaya）、真現觀（Satya-abhisamaya）、后現觀（Paschat-abhisamaya）、寶現觀（Ratna-abhisamaya）、不行現觀（Anabhogakara-abhisamaya）、究竟現觀（Nisthagamana-abhisamaya）、聲聞現觀（Shravaka-abhisamaya）、獨覺現觀（Pratyekabuddha-abhisamaya）、菩薩現觀（Bodhisattva-abhisamaya）。 法現觀是指，在諸諦（Satya）增上法中，已經獲得上品清信勝解（Adhimukti），隨信而行。為什麼呢？由於在諸諦增上契經（Sutra）等法中，從聽聞他音增上緣力，已經獲得最後順解脫分善根（Kushalamula）所攝的上品清信勝解，由於獲得像這樣的清信勝解的緣故，所以說名為...
【English Translation】 English version Having accomplished Abhisamaya (Direct Realization), relying on Upacarasamadhi (Access Concentration), one generates Lokuttaramarga (Supramundane Path), instantly severing all afflictions of the Trailokya (Three Realms). Separately severing according to categories, only two fruits are established: Srotapanna-phala (Stream-enterer Fruit) and Arhat-phala (Arhat Fruit). Separately severing according to categories means first instantly severing the highest level of Anusaya (latent tendencies) to be abandoned by cultivation in the Kamadhatu (Desire Realm), Rupadhatu (Form Realm), and Arupadhatu (Formless Realm). Thus, even the softest level (Mrdumrdu). Instantly severing the Three Realms is like what is severed by Darshanamarga (Path of Seeing), not like Laukikamarga (Mundane Path), which gradually severs according to realm and category. What is the proof for this meaning? As the 'Finger-tip Sutra' says: 'All Rupa (form), and even Vijnana (consciousness), whether past, future, or present, broadly speaking, even whether far or near, in short, all of this is briefly made into one part, one mass, one accumulation, one gathering.' Having summarized it in this way, one should observe that all is Anitya (impermanent), all is Duhkha (suffering), and so on. Relying on such observation, only the first and last fruits can be established. Because these two fruits, in their respective order, can permanently sever all afflictions to be abandoned by seeing and cultivation in the Three Realms, without anything remaining to be shown, therefore the second and third fruits are not established. Because those who have already seen the Satya-darshana (Truth) through these two fruits only sever the afflictions to be abandoned by cultivation in the Kamadhatu (Desire Realm), there being something remaining and something not remaining to be shown. Moreover, relying on such instant liberation, the Tathagata (Thus Gone One) establishes the Arhat-phala (Arhat Fruit) immediately after the Srotapanna-phala (Stream-enterer Fruit) in the 'Differentiation Sutra'. Such a Pudgala (person) is mostly skilled in accomplishing the holy teachings in the present Dharma or at the time of death. If they cannot accomplish it, due to the power of Pranidhana (vow), they are reborn in the Kamadhatu (Desire Realm) by the power of their vow, achieving the Pratyekabuddha-phala (Solitary Buddha Fruit) in an age without a Buddha. If they cannot accomplish it, it is because they have not been able to completely abandon all desires. Those who are born in the Kamadhatu (Desire Realm) by the power of their vow are able to quickly attain Parinirvana (Complete Nirvana). Establishing Abhisamaya (Direct Realization) has roughly ten aspects: Dharma-abhisamaya (Realization of the Dharma), Artha-abhisamaya (Realization of the Meaning), Satya-abhisamaya (Realization of the Truth), Paschat-abhisamaya (Subsequent Realization), Ratna-abhisamaya (Realization of the Jewel), Anabhogakara-abhisamaya (Realization Without Effort), Nisthagamana-abhisamaya (Realization of the Ultimate), Shravaka-abhisamaya (Realization of the Hearer), Pratyekabuddha-abhisamaya (Realization of the Solitary Buddha), Bodhisattva-abhisamaya (Realization of the Bodhisattva). Dharma-abhisamaya (Realization of the Dharma) refers to having already obtained superior Adhimukti (conviction) and following faith in the Dharma of the Satya (Truths). Why? Because in the Sutra and other Dharma of the Satya, from the increased condition of hearing the voices of others, one has already obtained the superior Adhimukti (conviction) included in the Kushalamula (roots of virtue) of the final part of liberation, because of obtaining such Adhimukti (conviction), it is called...
以法現觀現觀諸諦。
義現觀者。謂即于諸諦增上法中已得上品。于諸諦境諦察法忍。此忍居順抉擇分位。所以者何。由即于如上所說法中如理作意。增上緣力于苦等諦境。已得最後順抉擇分善根所攝上品諦察法忍。此諦察法忍由三種如理作意所顯發故。覆成三品謂上軟上中上上。上軟者。謂即此生時軟位。上中者。謂頂忍位。上上者。謂世第一法位。
真現觀者。謂已得見道十六心剎那位所有聖道。又于見道中得現觀邊安立諦世俗智。由出世智增上緣力長養彼種子故。名得此智而不現前。以見道十六心剎那無有間斷。不容現起世間心故。于修道位此世俗智方現在前。
后現觀者。謂一切修道。由見道后一切世間出世間道皆名后現觀故。
寶現觀者。謂于佛證凈於法證凈于僧證凈。由佛聖弟子於三寶所已得決定證清凈信。謂薄伽梵是真正等覺者。法毗奈耶是真善妙說。聖弟子眾是真凈行者。
不行現觀者。謂已證得無作律儀故。雖居學位而謂我今已盡地獄畜生餓鬼顛墜惡趣。我不復能造惡趣業感惡趣異熟。已得無作律儀者。謂已證得聖所愛戒所攝律儀。由得此故。此所對治地獄異熟等必不復行。由地獄等永盡不行故。名不行現觀。
究竟現觀者。如道諦中究竟道說。謂已息一切
【現代漢語翻譯】 現代漢語譯本 以法現觀現觀諸諦（satya，四聖諦）。
義現觀者，是指在諸諦增上法中已經獲得上品，對於諸諦之境進行諦察法忍。此忍位於順抉擇分位。這是為什麼呢？因為在如上所說的法中，通過如理作意，增上緣的力量，對於苦等諦境，已經獲得最後順抉擇分善根所攝的上品諦察法忍。此諦察法忍由三種如理作意所顯發，因此又成為三品，即上軟、上中、上上。上軟者，是指即此生時軟位。上中者，是指頂忍位。上上者，是指世第一法位。
真現觀者，是指已經獲得見道十六心剎那位的聖道。又于見道中獲得現觀邊安立諦世俗智。由於出世智增上緣的力量長養彼種子，因此名為獲得此智，但不現前。因為見道十六心剎那沒有間斷，不容許現起世間心。在修道位，此世俗智才現在前。
后現觀者，是指一切修道。因為見道后的一切世間出世間道都名為后現觀。
寶現觀者，是指對於佛證凈、對於法證凈、對於僧證凈。由於佛的聖弟子對於三寶已經獲得決定證清凈信，即薄伽梵（Bhagavan，世尊）是真正等覺者，法毗奈耶（Vinaya，律）是真善妙說，聖弟子眾是真凈行者。
不行現觀者，是指已經證得無作律儀。因此，雖然處於學位，卻認為我現在已經脫離地獄、畜生、餓鬼顛墜惡趣。我不再能夠造作惡趣業，感受惡趣異熟。已經獲得無作律儀者，是指已經證得聖所愛戒所攝的律儀。由於獲得此律儀，此律儀所對治的地獄異熟等必定不再發生。由於地獄等永盡不行，因此名為不行現觀。
究竟現觀者，如道諦中究竟道所說，是指已經止息一切。
【English Translation】 English version To realize the truths (satya, Four Noble Truths) through the Dharma-manifestation direct realization.
The direct realization of meaning refers to having already attained the superior level in the Dharma that enhances the truths, and to contemplate the Dharma-patience regarding the realm of the truths. This patience resides in the stage of accordance with decisiveness. Why is that? Because, through rational attention to the Dharma as described above, and through the power of enhancing conditions, one has already attained the superior contemplation of Dharma-patience, included within the roots of virtue of the final stage of accordance with decisiveness, regarding the realm of suffering and other truths. This contemplation of Dharma-patience, manifested by three kinds of rational attention, thus becomes three grades: superior-soft, superior-medium, and superior-supreme. Superior-soft refers to the soft stage in this life. Superior-medium refers to the stage of peak patience. Superior-supreme refers to the stage of the supreme mundane Dharma.
The true direct realization refers to the holy path possessed at the moment of the sixteen thought-instants of the path of seeing. Furthermore, in the path of seeing, one attains the mundane wisdom that establishes the edge of direct realization of the truths. Because the power of the enhancing conditions of supramundane wisdom nurtures its seed, it is called attaining this wisdom, but it is not manifest. Because the sixteen thought-instants of the path of seeing are without interruption, they do not allow the arising of mundane mind. In the stage of the path of cultivation, this mundane wisdom then becomes manifest.
The subsequent direct realization refers to all paths of cultivation. Because all mundane and supramundane paths after the path of seeing are called subsequent direct realization.
The precious direct realization refers to having pure conviction in the Buddha, pure conviction in the Dharma, and pure conviction in the Sangha. Because the holy disciples of the Buddha have already attained a definite pure conviction in the Three Jewels, namely, that the Bhagavan (Blessed One) is a truly completely enlightened one, the Dharma-Vinaya (Discipline) is truly well-spoken, and the community of holy disciples is truly practicing purely.
The non-progressing direct realization refers to having already attained the non-active discipline. Therefore, although residing in the stage of learning, one thinks, 'I have now escaped from the evil destinies of hell, animals, hungry ghosts, and downfall. I am no longer able to create the karma of evil destinies and experience the results of evil destinies.' One who has already attained the non-active discipline refers to having already attained the discipline included within the precepts loved by the noble ones. Because of attaining this, the results of hell, etc., which are counteracted by this discipline, will certainly not occur again. Because hell, etc., are forever exhausted and do not progress, it is called non-progressing direct realization.
The ultimate direct realization, as described in the ultimate path within the truth of the path, refers to having ceased all things.
粗重已。得一切離系得。如是等。
聲聞現觀者。謂前所說七種現觀。從聞他音而證得故。名聲聞現觀。
獨覺現觀者。謂前所說七種現觀。不由他音而證得故。名獨覺現觀。
菩薩現觀者。謂諸菩薩於前所說七現觀中。起修集忍而不作證。為于聲聞獨覺調伏方便中得善巧故。哀戀眾生。不于下乘而出離故。然于菩薩極喜地中入諸菩薩正性決定。是名菩薩現觀。
已說現觀。差別今當說。問聲聞菩薩現觀有何差別。答略說有十一種。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。
境界差別者。謂緣方廣大乘為境故。任持差別者謂滿大劫阿僧企耶。福智資糧圓滿故。
通達差別者。謂由補特伽羅法無我理增上法。方便所引出世間智。俱通達二無我故。
誓願差別者。謂能通達一切有情與己平等。猶如自身誓願攝益故。
出離差別者。謂依十地而出離故。
攝受差別者。謂無住涅槃所攝受故。
建立差別者。謂善修治諸佛凈土故。
眷屬差別者。謂攝受一切所化眾生為眷屬故。
勝生差別者。謂如世間腹所孕子繼父種族令不斷絕。如是菩薩紹隆佛種令不斷絕。是佛真
【現代漢語翻譯】 現代漢語譯本 粗重已（已經粗重）。得一切離系得（獲得一切解脫）。如是等。
聲聞現觀者：指前面所說的七種現觀，因為聽聞他人言教而證得，所以稱為聲聞現觀。
獨覺現觀者：指前面所說的七種現觀，因為不依賴他人言教而證得，所以稱為獨覺現觀。
菩薩現觀者：指各位菩薩在前面所說的七種現觀中，發起修集忍，但不作證，爲了在聲聞、獨覺的調伏方便中獲得善巧，哀憐眾生，不從小乘法中出離。然後在菩薩極喜地中進入諸菩薩的正性決定。這稱為菩薩現觀。
已經說了現觀的差別，現在應當說。問：聲聞和菩薩的現觀有什麼差別？答：簡略地說有十一種，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。
境界差別：指以廣大乘為境界。 任持差別：指圓滿大劫阿僧祇耶（無數）的福德和智慧資糧。
通達差別：指由補特伽羅（人）法無我之理增上的法，方便所引導的出世間智慧，共同通達二種無我。
誓願差別：指能夠通達一切有情與自己平等，猶如自身一樣，發誓愿攝受利益他們。
出離差別：指依靠十地而出離。
攝受差別：指被無住涅槃所攝受。
建立差別：指善於修治諸佛的清凈國土。
眷屬差別：指攝受一切所化度的眾生作為眷屬。
勝生差別：譬如世間腹中所孕育的子女繼承父親的種族，使之不中斷，菩薩也是如此，紹隆佛種，使之不中斷，這是佛的真子。
【English Translation】 English version 『Crude and heavy』 is already crude and heavy. 『Attainment of all detachment』 is the attainment of all detachment. Such and so forth.
『Śrāvaka Abhisamaya』 (Hearer's Direct Realization): Refers to the seven types of direct realization mentioned earlier, attained through hearing the teachings of others, hence the name 『Śrāvaka Abhisamaya』.
『Pratyekabuddha Abhisamaya』 (Solitary Buddha's Direct Realization): Refers to the seven types of direct realization mentioned earlier, attained independently without relying on the teachings of others, hence the name 『Pratyekabuddha Abhisamaya』.
『Bodhisattva Abhisamaya』 (Bodhisattva's Direct Realization): Refers to Bodhisattvas who, among the seven types of direct realization mentioned earlier, initiate the cultivation of forbearance but do not attain realization, in order to gain skill in the methods of taming beings through the Śrāvaka and Pratyekabuddha paths, and out of compassion for sentient beings, do not seek liberation through the Lesser Vehicle. Then, in the Bodhisattva's Joyful Ground (Pramudita), they enter the certainty of the Bodhisattvas' right nature. This is called 『Bodhisattva Abhisamaya』.
Having spoken of the distinctions of direct realization, now we shall speak of them. Question: What are the differences between the direct realizations of Śrāvakas and Bodhisattvas? Answer: Briefly, there are eleven types: differences in object, differences in support, differences in understanding, differences in vows, differences in liberation, differences in reception, differences in establishment, differences in retinue, differences in superior birth, differences in birth, and differences in fruit.
Difference in object: Refers to having the vast Mahāyāna (Great Vehicle) as its object. Difference in support: Refers to the complete accumulation of merit and wisdom resources for countless kalpas (aeons) and asaṃkhyeyas (incalculable periods).
Difference in understanding: Refers to the supramundane wisdom guided by the method of the principle of the absence of self in both the person (pudgala) and phenomena (dharma), which jointly understands the two types of selflessness.
Difference in vows: Refers to being able to understand that all sentient beings are equal to oneself, like one's own self, and vowing to embrace and benefit them.
Difference in liberation: Refers to liberation based on the ten bhūmis (grounds).
Difference in reception: Refers to being received by non-abiding nirvāṇa.
Difference in establishment: Refers to being skilled in purifying the pure lands of all Buddhas.
Difference in retinue: Refers to embracing all beings to be transformed as one's retinue.
Difference in superior birth: Just as a child conceived in the womb continues the lineage of the father, preventing it from being cut off, so too, Bodhisattvas continue the Buddha lineage, preventing it from being cut off. They are the true sons of the Buddha.
子相故。
生差別者。謂于如來大集會中生故。果差別者。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。五種拔濟差別。轉依差別者。謂染不染一切種所依粗重永斷故。一切無上功德所依永轉故。
功德圓滿差別者。謂力無所畏不共佛法等無邊功德永成滿故。
五相差別者。謂清凈等五相差別。一清凈差別。謂永斷一切煩惱並習氣故。二圓凈差別。謂遍修治佛凈土故。三身差別謂法身圓滿故。四受用差別。謂一切時處大集會與諸菩薩受用種種大法樂故。五業差別。謂隨其所應起種種變化。遍於十方無量無邊諸世界中作諸佛事故。
三身差別者。謂證得圓滿自性受用變化身故。
涅槃差別者。謂于無餘涅槃界為欲利樂一切有情。一切功德無斷絕故。
證得和合智用差別者。謂證得最極清凈法界一味故。于彼能依一切種妙智用一一佛功能等一切佛功能故。
障清凈差別者。謂永斷一切煩惱障所知障故。
和合作業差別者。謂化導一一有情作用。皆一切佛增上力故。
方便示現成等正覺入般涅槃差別者。謂於十方一切世界。隨其所應。乃至后際數數示現
【現代漢語翻譯】 現代漢語譯本 因為具有『子相』(minor marks)的緣故。
『生差別』(difference in birth)是指在如來的大『曼荼羅』(mandala,壇城)中出生。 『果差別』(difference in result)又有十種，分別是：『轉依差別』(difference in transformation of the basis)，『功德圓滿差別』(difference in perfection of merits)，『五相差別』(difference in five aspects)，『三身差別』(difference in three bodies)，『涅槃差別』(difference in Nirvana)，『證得和合智用差別』(difference in attaining unified wisdom and function)，『障清凈差別』(difference in purification of obscurations)，『和合作業差別』(difference in cooperative activities)，『方便示現成等正覺入般涅槃差別』(difference in skillful means of demonstrating complete enlightenment and entering Parinirvana)，以及『五種拔濟差別』(difference in five kinds of deliverance)。 『轉依差別』是指永遠斷除作為染污和不染污一切種子的所依的粗重，以及一切無上功德的所依的永遠轉變。
『功德圓滿差別』是指力量、無所畏懼、不共佛法等無邊功德的永遠成就和圓滿。
『五相差別』是指清凈等五種相的差別。一、『清凈差別』是指永遠斷除一切煩惱以及習氣。二、『圓凈差別』是指普遍修治佛的凈土。三、『身差別』是指法身的圓滿。四、『受用差別』是指一切時處，大『曼荼羅』與諸菩薩受用種種大法樂。五、『業差別』是指隨其所應，發起種種變化，遍於十方無量無邊的諸世界中，作諸佛事。
『三身差別』是指證得圓滿的自性身、受用身和變化身。
『涅槃差別』是指在無餘涅槃界，爲了利益和安樂一切有情，一切功德沒有斷絕。
『證得和合智用差別』是指證得最極清凈的法界一味，對於彼所能依的一切種妙智用，一一佛的功能等同於一切佛的功能。
『障清凈差別』是指永遠斷除一切煩惱障和所知障。
『和合作業差別』是指化導每一個有情的作用，都是一切佛的增上力。
『方便示現成等正覺入般涅槃差別』是指在十方一切世界，隨其所應，乃至未來際，數數示現。
【English Translation】 English version Because of having the 'minor marks' (lakshana).
'Difference in birth' (janma-vishesha) means being born in the great 'mandala' (circle) of the Tathagata. The 'difference in result' (phala-vishesha) has ten aspects: 'difference in transformation of the basis' (ashraya-parivritti-vishesha), 'difference in perfection of merits' (guna-paripurna-vishesha), 'difference in five aspects' (pancha-akara-vishesha), 'difference in three bodies' (trikaya-vishesha), 'difference in Nirvana' (nirvana-vishesha), 'difference in attaining unified wisdom and function' (samahita-jnana-kriya-vishesha), 'difference in purification of obscurations' (avarana-vishuddhi-vishesha), 'difference in cooperative activities' (sahakari-karma-vishesha), 'difference in skillful means of demonstrating complete enlightenment and entering Parinirvana' (upaya-samyak-sambuddha-parinirvana-pradarshana-vishesha), and 'difference in five kinds of deliverance' (pancha-uddharana-vishesha). The 'difference in transformation of the basis' refers to the permanent severance of the coarse and heavy burden that is the basis of all seeds of defilement and non-defilement, and the permanent transformation of the basis of all unsurpassed merits.
The 'difference in perfection of merits' refers to the eternal accomplishment and fulfillment of boundless merits such as powers, fearlessness, and unique Buddha-dharmas.
The 'difference in five aspects' refers to the difference in five aspects such as purity. 1. 'Difference in purity' refers to the permanent severance of all afflictions and habitual tendencies. 2. 'Difference in complete purity' refers to the universal cultivation and purification of the Buddha's pure lands. 3. 'Difference in body' refers to the perfection of the Dharmakaya (Dharma Body). 4. 'Difference in enjoyment' refers to the great 'mandala' and the Bodhisattvas enjoying various great Dharma pleasures at all times and places. 5. 'Difference in activity' refers to initiating various transformations as appropriate, pervading countless and boundless worlds in the ten directions, and performing Buddha-activities.
The 'difference in three bodies' refers to attaining the perfect Svabhavikakaya (Essence Body), Sambhogakaya (Enjoyment Body), and Nirmanakaya (Emanation Body).
The 'difference in Nirvana' refers to the uninterrupted continuation of all merits in the realm of Nirvana without remainder, for the benefit and happiness of all sentient beings.
The 'difference in attaining unified wisdom and function' refers to attaining the ultimate purity of the Dharmadhatu (Dharma Realm) as one flavor, and the function of each and every Buddha, such as the wonderful wisdom and function of all kinds of things that depend on it, is equal to the function of all Buddhas.
The 'difference in purification of obscurations' refers to the permanent severance of all afflictive obscurations and cognitive obscurations.
The 'difference in cooperative activities' refers to the fact that the activity of guiding each and every sentient being is due to the increased power of all Buddhas.
The 'difference in skillful means of demonstrating complete enlightenment and entering Parinirvana' refers to repeatedly demonstrating in all worlds in the ten directions, as appropriate, even until the end of time.
成正覺等。令一切所化眾產生熟解脫故。
五種拔濟差別者。謂拔濟災橫等五事。一拔濟災橫。謂如來入城邑等時。令盲聾等得眼耳等。二拔濟非方便謂令得世間正見遠離一切邪惡見故。三拔濟惡趣。謂令生見道越諸惡趣故。四拔濟薩迦耶。謂令證阿羅漢果永脫三界故。五拔濟乘。謂令諸菩薩不樂下乘故。
問如經說。四無量等最勝功德何現觀所攝耶。答后現觀究竟現觀所攝。所以者何。如是最勝功德。諸聖弟子等或於修道或究竟道之所發起。是故二現觀所攝。彼復云何謂無量解脫勝處遍處無諍愿智無礙解神通相隨顯清凈力無畏念住不護無忘失法永斷習氣大悲十八不共佛法一切種妙智。如是等功德如來於諸經中。或依聲聞乘說。或依大乘說。此諸功德隨其所應。略以五門顯示其相。謂所依境界行相自體助伴。
無量者。謂四無量。一慈無量。二悲無量。三喜無量。四舍無量。慈雲何。謂依止靜慮于諸有情與樂相應意樂。住具足中若定若慧。及彼相應諸心心法。此中顯慈無量。以靜慮為所依。有情為境界。愿彼與樂相應為行相。定慧為自體。一切功德皆奢摩他毗缽舍那所攝故。諸心心法為助伴。當知悲等一切功德隨其所應亦爾。悲云何。謂于諸有情離苦意樂。住具足中若定若慧。余如前說所依自體助
【現代漢語翻譯】 現代漢語譯本：成就正等正覺等，爲了使一切被教化的眾產生熟解脫的緣故。
五種拔濟的差別是：拔濟災橫等五件事。一、拔濟災橫：指如來進入城邑等地方時，使盲人、聾人等得到眼睛、耳朵等。二、拔濟非方便：指使眾生得到世間的正見，遠離一切邪惡的見解。三、拔濟惡趣：指使眾生生起見道，超越各種惡趣。四、拔濟薩迦耶（有身見）：指使眾生證得阿羅漢果，永遠脫離三界。五、拔濟乘：指使諸菩薩不樂於下乘。
問：如經中所說，四無量等最殊勝的功德，屬於哪種現觀所攝？答：屬於后現觀和究竟現觀所攝。為什麼這樣說呢？因為這些最殊勝的功德，是諸聖弟子等在修道或究竟道中所發起的。因此屬於兩種現觀所攝。它們又是什麼呢？指無量解脫、勝處、遍處、無諍、愿智、無礙解、神通、相隨顯、清凈力、無畏、念住、不護、無忘失法、永斷習氣、大悲、十八不共佛法、一切種妙智等。如來在各種經典中，或者依據聲聞乘說，或者依據大乘說。這些功德隨著它們各自相應的，略以五門來顯示它們的相狀：即所依、境界、行相、自體、助伴。
無量是指四無量心。一、慈無量心。二、悲無量心。三、喜無量心。四、舍無量心。什麼是慈呢？指依止靜慮，對於諸有情，與快樂相應的意樂。安住在具足之中，無論是定還是慧，以及與它們相應的諸心心法。這裡顯示慈無量心，以靜慮為所依，有情為境界，愿他們與快樂相應為行相，定慧為自體，因為一切功德都為奢摩他（止）和毗缽舍那（觀）所攝。諸心心法為助伴。應當知道悲等一切功德，隨著它們各自相應的也是如此。什麼是悲呢？指對於諸有情，離苦的意樂。安住在具足之中，無論是定還是慧，其餘的如前面所說，所依、自體、助
【English Translation】 English version: Achieving perfect enlightenment, etc., is for the sake of maturing and liberating all those who are to be taught.
The five kinds of deliverance are: deliverance from five things such as disasters. First, deliverance from disasters: when the Tathagata enters cities, etc., he enables the blind, deaf, etc., to gain eyes, ears, etc. Second, deliverance from non-expedient means: enabling beings to attain right views in the world, and to be free from all evil views. Third, deliverance from evil destinies: enabling beings to generate the path of seeing and transcend all evil destinies. Fourth, deliverance from Satkayadristi (belief in a self): enabling beings to realize the fruit of Arhatship and be forever liberated from the three realms. Fifth, deliverance from the vehicle: preventing Bodhisattvas from delighting in the lower vehicle.
Question: As the sutras say, to which Abhisamaya (direct realization) do the most supreme merits such as the Four Immeasurables belong? Answer: They belong to the later Abhisamaya and the ultimate Abhisamaya. Why is that? Because these most supreme merits are generated by the holy disciples, etc., either in the path of cultivation or in the ultimate path. Therefore, they belong to the two Abhisamayas. What are they? They refer to immeasurable liberations, superior abodes, all-encompassing abodes, non-contention, wisdom of aspiration, unobstructed knowledge, supernormal powers, accompanying manifestations, pure power, fearlessness, mindfulness, non-protection, non-forgetfulness of the Dharma, permanent severance of habitual tendencies, great compassion, the eighteen unshared qualities of a Buddha, and all kinds of wonderful wisdom, etc. In various sutras, the Tathagata speaks of these merits either according to the Sravaka Vehicle or according to the Mahayana Vehicle. These merits, according to their respective appropriateness, are briefly shown in five aspects: namely, the basis, the object, the aspect, the essence, and the auxiliary.
Immeasurable refers to the Four Immeasurables. First, immeasurable loving-kindness. Second, immeasurable compassion. Third, immeasurable joy. Fourth, immeasurable equanimity. What is loving-kindness? It refers to the intention of giving happiness to all sentient beings, relying on Dhyana (meditative concentration). Abiding in completeness, whether it is Samadhi (concentration) or Prajna (wisdom), and all the mental states and mental factors associated with them. Here, immeasurable loving-kindness is shown, with Dhyana as the basis, sentient beings as the object, the wish for them to be associated with happiness as the aspect, Samadhi and Prajna as the essence, because all merits are encompassed by Samatha (calm abiding) and Vipassana (insight). The mental states and mental factors are the auxiliaries. It should be known that all merits such as compassion are also like this, according to their respective appropriateness. What is compassion? It refers to the intention of relieving suffering for all sentient beings. Abiding in completeness, whether it is Samadhi or Prajna, the rest is as described before, the basis, the essence, the auxiliary.
伴與慈相似故。喜云何。謂于諸有情不離樂意樂。住具足中若定若慧。余如前說。舍云何。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。利益意樂者。謂于與樂相應等有情所棄捨愛等。作是思惟。當令彼解脫煩惱。如是意樂名舍行相。利益意樂行相圓滿。名住具足。
解脫者。謂八解脫。廣說如經。云何有色觀諸色解脫。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。及彼相應諸心心法。乃至為解脫變化障。有色者。謂于內身未依無色定伏除見者色想故。或見者色想。安立現前故。觀諸色者。謂以意解觀見好惡等色故。解脫者。謂能解脫一切變化障故。
云何內無色想觀外諸色解脫。謂于內已伏見者色想。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。內無色想者。謂于內身已依無色定伏除見者色想故。或見者無色想。安立現前故。謂見者名想現在前行。余如前釋。
云何凈解脫身作證具足住。謂于內凈不凈諸色。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。此中顯示于凈不凈諸色。依展轉相待想展轉相入想。得展轉一味想。所以者何。待諸凈色于余色中謂
【現代漢語翻譯】 現代漢語譯本：伴隨慈心而生起的相似之行相。喜心是什麼呢？是指對於一切有情，不離給予快樂的意願，安住在具足的狀態中，無論是禪定還是智慧。其餘的解釋如前所述。舍心是什麼呢？是指依靠禪定，對於一切有情懷有利益他們的意願，安住在具足的狀態中，無論是禪定還是智慧。其餘的解釋如前所述。利益意願是指，對於那些需要給予快樂的有情，捨棄愛戀等等。心中這樣思惟：『應當讓他們從煩惱中解脫。』這樣的意願就叫做舍的行相。利益意願的行相圓滿，就叫做安住于具足的狀態。
解脫是指八種解脫。詳細的解釋如經文所說。什麼叫做『有色觀諸色解脫』？是指依靠禪定，對於內心尚未降伏的『見者』的色想，或者現在安立的『見者』的色想，觀察所見之色，安住在具足的狀態中，無論是禪定還是智慧，以及與此相應的各種心和心所法，乃至爲了解脫變化的障礙。『有色』是指，對於自身，沒有依靠無色定來降伏和去除『見者』的色想。或者『見者』的色想，安立在眼前。『觀諸色』是指，用意念來觀察所見的好壞等各種顏色。『解脫』是指，能夠解脫一切變化的障礙。
什麼叫做『內無色想觀外諸色解脫』？是指對於內心已經降伏『見者』的色想，或者現在安立『見者』的無色想，觀察所見之色，安住在具足的狀態中，無論是禪定還是智慧。其餘的解釋如前所述。『內無色想』是指，對於自身，已經依靠無色定來降伏和去除『見者』的色想。或者『見者』的無色想，安立在眼前。『見者』是指名想現在眼前執行。其餘的解釋如前所述。
什麼叫做『凈解脫身作證具足住』？是指對於內心清凈和不凈的各種顏色，已經獲得了輾轉相待之想、輾轉相入之想、輾轉一味之想。對於這些已經獲得的具足狀態，無論是禪定還是智慧。其餘的解釋如前所述。乃至爲了解脫清凈和不凈的變化煩惱生起的障礙。這裡顯示了對於清凈和不凈的各種顏色，依靠輾轉相待之想、輾轉相入之想，獲得輾轉一味之想。這是什麼原因呢？因為對待各種清凈的顏色，在其他的顏色中，說...
【English Translation】 English version: It is similar to loving-kindness. What is joy (喜)? It means with regard to all sentient beings, not departing from the intention of giving happiness, abiding in the state of being complete, whether in concentration (定) or wisdom (慧). The rest is as previously explained. What is equanimity (舍)? It means relying on meditative absorption (靜慮), having the intention of benefiting all sentient beings, abiding in the state of being complete, whether in concentration or wisdom. The rest is as previously explained. 'Intention of benefiting' means, with regard to sentient beings who are to be given happiness, abandoning attachment and so on. Thinking thus: 'I should liberate them from afflictions (煩惱).' Such an intention is called the aspect of equanimity. The complete aspect of the intention of benefiting is called abiding in the state of being complete.
Liberation (解脫) refers to the eight liberations. Explained in detail as in the sutras. What is 'liberation by contemplating colors with form (有色觀諸色解脫)'? It means relying on meditative absorption, with regard to the perception of form of the 'seer' (見者) that has not been subdued internally, or the perception of form of the 'seer' that is now established, contemplating the colors seen, abiding in the state of being complete, whether in concentration or wisdom, and all the mental factors (心法) associated with it, up to the point of liberating from the obstruction of transformation (變化障). 'Having form' means, with regard to one's own body, not relying on formless concentration (無色定) to subdue and remove the perception of form of the 'seer'. Or the perception of form of the 'seer' is established and present. 'Contemplating colors' means contemplating the good and bad colors, etc., with mental understanding. 'Liberation' means being able to liberate from all obstructions of transformation.
What is 'liberation by contemplating external colors without internal perception of form (內無色想觀外諸色解脫)'? It means with regard to the perception of form of the 'seer' that has been subdued internally, or the perception of formlessness of the 'seer' that is now established, contemplating the colors seen, abiding in the state of being complete, whether in concentration or wisdom. The rest is as previously explained. 'Without internal perception of form' means, with regard to one's own body, having relied on formless concentration to subdue and remove the perception of form of the 'seer'. Or the perception of formlessness of the 'seer' is established and present. 'Seer' means the perception of name (名想) is now proceeding. The rest is as previously explained.
What is 'abiding in the complete attainment of pure liberation by personally realizing it (凈解脫身作證具足住)'? It means with regard to the pure and impure colors internally, having obtained the perception of mutual dependence (展轉相待想), the perception of mutual interpenetration (展轉相入想), and the perception of mutual oneness (展轉一味想). With regard to these complete states that have been obtained, whether in concentration or wisdom. The rest is as previously explained. Up to the point of liberating from the obstruction of the arising of afflictions of pure and impure transformation. This shows that with regard to the pure and impure colors, relying on the perception of mutual dependence, the perception of mutual interpenetration, one obtains the perception of mutual oneness. What is the reason for this? Because treating the various pure colors, in other colors, it is said...
為不凈。待不凈色于余色中謂為清凈。非不相待。何以故。唯見一類時凈不凈覺無故。又于凈中不凈性所隨入。于不凈中凈性所隨入。何以故。于薄皮所覆共謂為凈。中現有發毛等三十六種不凈物故。如是展轉總一切色合為一味清凈想。解如是已得隨所樂色。解脫自在者能斷凈不凈色變化障及於此中煩惱生起障。何等名于變化煩惱。謂于凈色變化加行功用。與不凈色變化相違故。
云何無邊虛空處解脫。謂于隨順解脫無邊虛空處。住具足中若定若慧。余如前說。如無邊虛空處解脫。無邊識處無所有處非想非非想處解脫亦爾。乃至為解脫寂靜解脫無滯礙障。如是四種若聖弟子所得能順無漏。是清凈性方名解脫。解脫愛味故。寂靜解脫者。謂超色無色于中清凈。名無滯礙。味著無色是此障。
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。住于似真解脫具足住中心心法滅。為解脫想受滅障。此顯想受滅解脫。以非想非非想處為所依。無境界行相助伴。心心法無故。以心心法滅為自體。又此解脫似真解脫。圓滿為性。以聖弟子由出世間道已得轉依。諸心心法暫不現起。於此位中極寂靜故。染污意不現行故。
此八解脫亦名聖住。諸聖所住故。然諸聖者多依二住。謂第三第八以最勝故。是
【現代漢語翻譯】 現代漢語譯本： 是不清凈的。當不清凈的顏色在其他顏色中被認為是清凈時，並非不互相依賴。為什麼呢？因為只看到一類顏色時，清凈與不清凈的感覺沒有緣由。而且在清凈的顏色中，不清凈的性質會隨之進入；在不清凈的顏色中，清凈的性質也會隨之進入。為什麼呢？因為在薄皮覆蓋的地方，通常認為是清凈的，其中卻有頭髮、毛髮等三十六種不清凈的東西。像這樣輾轉相合，將一切顏色總合為一種清凈的想像。理解了這些之後，對於隨自己喜歡的顏色，能夠解脫自在的人，能夠斷除清凈與不清凈顏色的變化障礙，以及在此之中煩惱生起的障礙。什麼叫做對於變化的煩惱呢？就是對於清凈顏色的變化，加以功用，與不清凈顏色的變化相反的緣故。
什麼叫做無邊虛空處解脫（Ākāśānantyāyatana-vimoksha，指超越色界，專注于無邊虛空的解脫）？就是對於隨順解脫的無邊虛空處，安住于具足之中，無論是禪定還是智慧，其餘的都和前面所說的一樣。如同無邊虛空處解脫，無邊識處（Vijñānānantyāyatana）解脫、無所有處（Ākiñcanyāyatana）解脫、非想非非想處（Naivasaṃjñānāsaṃjñāyatana）解脫也是一樣。乃至爲了解脫寂靜解脫，沒有滯礙的障礙。像這樣四種，如果是聖弟子所得到的，能夠順應無漏（anāsrava，指沒有煩惱），是清凈的性質，才叫做解脫。因為解脫了對愛的執著。寂靜解脫，是指超越了色界和無色界，在其中清凈，叫做沒有滯礙。執著于無色界是這種障礙。
什麼叫做想受滅解脫（Saṃjñāvedayitanirodha-vimoksha，指滅盡一切思想和感受的解脫）？就是依止於非想非非想處解脫，超過了其他寂靜解脫，安住于類似於真實解脫的具足安住中，心和心法都滅盡。是爲了解脫想受滅的障礙。這顯示了想受滅解脫，以非想非非想處作為所依，沒有境界的行相助伴，因為心和心法都沒有了。以心和心法滅盡作為自體。而且這種解脫類似於真實的解脫，以圓滿為性質。因為聖弟子通過出世間的道已經得到了轉依（parāvṛtti，指轉變所依，即轉變煩惱的根本），各種心和心法暫時不現起。在這個位置上極其寂靜，因為染污的意不現行。
這八種解脫也叫做聖住，因為是諸聖者所安住的地方。然而諸聖者大多依止於兩種安住，就是第三種和第八種，因為最殊勝的緣故。
【English Translation】 English version: It is impure. When an impure color is considered pure among other colors, it is not independent. Why? Because when only one type of color is seen, the feeling of purity or impurity has no cause. Moreover, in a pure color, the nature of impurity enters; in an impure color, the nature of purity enters. Why? Because in places covered by thin skin, which are generally considered pure, there are thirty-six kinds of impure things such as hair and body hair. Thus, combining everything in turn, all colors are combined into one kind of pure imagination. Having understood this, for those who can attain liberation and freedom regarding the colors they like, they can cut off the obstacles of transformation of pure and impure colors, and the obstacles of the arising of afflictions within them. What is called affliction regarding transformation? It is the effort and function applied to the transformation of pure colors, which is contrary to the transformation of impure colors.
What is the liberation of the sphere of infinite space (Ākāśānantyāyatana-vimoksha)? It means dwelling in the perfection of the sphere of infinite space, which is in accordance with liberation, whether in samadhi or wisdom; the rest is as previously described. Just like the liberation of the sphere of infinite space, so too are the liberation of the sphere of infinite consciousness (Vijñānānantyāyatana), the liberation of the sphere of nothingness (Ākiñcanyāyatana), and the liberation of the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana). Even to the point of liberation from the stillness of liberation, there is no hindrance or obstacle. These four, if attained by a noble disciple, can accord with the unconditioned (anāsrava), and only a pure nature is called liberation, because it is liberation from the attachment to love. Stillness of liberation means transcending the realms of form and formlessness, and being pure within them, which is called without hindrance. Attachment to the formless realm is the obstacle to this.
What is the liberation of the cessation of perception and feeling (Saṃjñāvedayitanirodha-vimoksha)? It means relying on the liberation of the sphere of neither perception nor non-perception, surpassing other still liberations, dwelling in the perfection of a state resembling true liberation, where both mind and mental factors have ceased. It is for the liberation from the obstacle of the cessation of perception and feeling. This shows that the liberation of the cessation of perception and feeling takes the sphere of neither perception nor non-perception as its basis, without the assistance of the aspect of any realm, because mind and mental factors are absent. It takes the cessation of mind and mental factors as its self-nature. Moreover, this liberation resembles true liberation, with completeness as its nature. Because a noble disciple has already attained transformation of the basis (parāvṛtti) through the supramundane path, various minds and mental factors temporarily do not arise. In this state, it is extremely still, because the defiled mind does not manifest.
These eight liberations are also called noble abodes, because they are the places where the noble ones dwell. However, most noble ones rely on two abodes, namely the third and the eighth, because they are the most excellent.
故經中於此二解脫有身作證具足住言。非余由此二種。如其次第。有色無色解脫障斷無餘故。證得圓滿轉依故。說名最勝。
勝處者。謂八勝處。廣說如經。前四勝處由二解脫所建立后四勝處由一解脫所建立。從彼所流故。所以者何。謂內有色想觀外色少。若好若惡若劣若勝。于彼諸色勝知勝見得如實想。是初勝處。內有色想觀外色多若好若惡。廣說乃至得如實想。是第二勝處。此二勝處從有色觀諸色解脫所出。內無色想觀外色少。廣說乃至得如實想。是第三勝處。內無色想觀外色多。廣說乃至得如實想。是第四勝處。此二勝處從內無色想觀外諸色解脫所出。是故前四勝處。由二解脫所建立。內無色想觀外諸色。若青青顯青現青光。猶如烏莫迦花。或如婆羅痆斯深染青衣。若青青顯青現青光。如是內無色想觀外諸色。若青乃至青光亦爾。于彼諸色勝知勝見得如實想。是第五勝處。內無色想觀外諸色。若黃乃至黃光。猶如羯尼迦花。或如婆羅痆斯深染黃衣。若黃廣說乃至得如實想。是第六勝處。內無色想觀外諸色。若赤乃至赤光。猶如般豆時縛迦花。或如婆羅痆斯深染赤衣。若赤廣說乃至得如實想。是第七勝處。內無色想觀外諸色。若白白顯白現白光。猶如烏沙斯星色。或如婆羅痆斯極鮮白衣若白白顯白現白光。
【現代漢語翻譯】 現代漢語譯本： 因此，經文中說，通過這兩種解脫，以身作證而具足安住，而不是通過其他方式。因為通過這兩種解脫，可以次第地斷除有色界和無色界的解脫障礙，沒有剩餘，並且證得圓滿的轉依，所以被稱為最殊勝。
勝處，指的是八勝處，詳細的解釋如同經文所說。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，因為它們是從那些解脫中流出的。為什麼這麼說呢？因為內心有色想，觀察外面的少量顏色，無論是好是壞，是劣是勝，對於那些顏色能夠勝知勝見，得到如實的想法，這是初勝處。內心有色想，觀察外面的大量顏色，無論是好是壞，（廣說乃至）得到如實的想法，這是第二勝處。這兩種勝處是從有色觀諸色解脫中產生的。內心沒有色想，觀察外面的少量顏色，（廣說乃至）得到如實的想法，這是第三勝處。內心沒有色想，觀察外面的大量顏色，（廣說乃至）得到如實的想法，這是第四勝處。這兩種勝處是從內心無色想觀外諸色解脫中產生的。所以，前四個勝處由兩種解脫所建立。內心沒有色想，觀察外面的各種顏色，如果是青色，青色顯現，青色呈現，青色光芒，就像烏莫迦花一樣，或者像婆羅痆斯（Varanasi，古印度城市）深染的青色衣服一樣，如果是青色，青色顯現，青色呈現，青色光芒，像這樣內心沒有色想，觀察外面的各種顏色，如果是青色乃至青色光芒也是如此，對於那些顏色能夠勝知勝見，得到如實的想法，這是第五勝處。內心沒有色想，觀察外面的各種顏色，如果是黃色乃至黃色光芒，就像羯尼迦花一樣，或者像婆羅痆斯（Varanasi，古印度城市）深染的黃色衣服一樣，如果是黃色（廣說乃至）得到如實的想法，這是第六勝處。內心沒有色想，觀察外面的各種顏色，如果是紅色乃至紅色光芒，就像般豆時縛迦花一樣，或者像婆羅痆斯（Varanasi，古印度城市）深染的紅色衣服一樣，如果是紅色（廣說乃至）得到如實的想法，這是第七勝處。內心沒有色想，觀察外面的各種顏色，如果是白色，白色顯現，白色呈現，白色光芒，就像烏沙斯星的顏色一樣，或者像婆羅痆斯（Varanasi，古印度城市）極鮮艷的白色衣服，如果是白色，白色顯現，白色呈現，白色光芒。
【English Translation】 English version: Therefore, the sutra says that through these two liberations, one dwells in the attainment of body-witness, not through other means. Because through these two liberations, the obstacles to liberation in the realms of form and formlessness are sequentially and completely eliminated, and the perfect transformation of the basis (轉依, zhuan yi) is attained, they are called the most supreme.
The 'spheres of mastery' (勝處, sheng chu) refer to the eight spheres of mastery, as explained in detail in the sutras. The first four spheres of mastery are established by two liberations, and the latter four spheres of mastery are established by one liberation, because they flow from those liberations. Why is this so? Because with an internal perception of form, one contemplates external colors in small amounts, whether good or bad, inferior or superior, and one gains true knowledge and vision of those colors, attaining a truthful understanding. This is the first sphere of mastery. With an internal perception of form, one contemplates external colors in large amounts, whether good or bad, (extensively speaking) attaining a truthful understanding. This is the second sphere of mastery. These two spheres of mastery arise from liberation from contemplating colors with a perception of form. Without an internal perception of form, one contemplates external colors in small amounts, (extensively speaking) attaining a truthful understanding. This is the third sphere of mastery. Without an internal perception of form, one contemplates external colors in large amounts, (extensively speaking) attaining a truthful understanding. This is the fourth sphere of mastery. These two spheres of mastery arise from liberation from contemplating external colors without an internal perception of form. Therefore, the first four spheres of mastery are established by two liberations. Without an internal perception of form, one contemplates external colors, if they are blue, blue in appearance, blue in manifestation, blue in radiance, like the 'umoka' flower, or like a Varanasi (婆羅痆斯, Po Luo Nai Si, ancient Indian city) cloth deeply dyed blue, if it is blue, blue in appearance, blue in manifestation, blue in radiance, in this way, without an internal perception of form, one contemplates external colors, if they are blue, even blue radiance, it is the same. One gains true knowledge and vision of those colors, attaining a truthful understanding. This is the fifth sphere of mastery. Without an internal perception of form, one contemplates external colors, if they are yellow, even yellow radiance, like the 'karnika' flower, or like a Varanasi (婆羅痆斯, Po Luo Nai Si, ancient Indian city) cloth deeply dyed yellow, if it is yellow (extensively speaking) attaining a truthful understanding. This is the sixth sphere of mastery. Without an internal perception of form, one contemplates external colors, if they are red, even red radiance, like the 'bandhu-jivaka' flower, or like a Varanasi (婆羅痆斯, Po Luo Nai Si, ancient Indian city) cloth deeply dyed red, if it is red (extensively speaking) attaining a truthful understanding. This is the seventh sphere of mastery. Without an internal perception of form, one contemplates external colors, if they are white, white in appearance, white in manifestation, white in radiance, like the color of the Ushas star, or like a Varanasi (婆羅痆斯, Po Luo Nai Si, ancient Indian city) cloth extremely brightly white, if it is white, white in appearance, white in manifestation, white in radiance.
如是內無色想觀外諸色。若白白顯白現白光亦爾。于彼諸色勝知勝見得如實想。是第八勝處。如是四勝處從凈解脫身。作證具足住所出。此中解脫是意解所緣。勝處是勝伏所緣。少多等境隨意自在。或令隱沒故或隨欲轉故少色者。有情數色。其量小故多色者。非有情數色。舍林地山等其量大故。好色惡色者。凈不凈顯色所攝。劣色勝色者。若人若天隨其次第。于彼諸色勝者自在轉故。知者由奢摩他道故。見者由毗缽舍那道故。得如實想者謂于已勝未勝中得無增上慢想故。若青者是總句青顯者是俱生青。青現者是和合青。青光者。謂彼二所放鮮凈光青。如青黃赤白廣說亦爾。於一處說二譬喻者為顯俱生和合二顯色故。謂若青者總舉花衣二青。青顯者依花青說。以俱生故。青現者依衣青說。以和合方成故。青光者依二種說。由彼二種俱有鮮凈光故。如是二譬喻中若青青顯等。總句釋句如相應知。如青黃等亦爾。余如解脫中說。何等為余。謂內有色想觀外色等。如有色觀諸色等隨相應釋。已說勝處勝所緣境界。
遍處者。謂于遍滿住具足中若定若慧。及彼相應心心法。是名遍處。遍滿者其量廣大周普無邊。此復十種。謂地水火風青黃赤白無邊空處無邊識處皆悉遍滿。問何故於遍處建立地等。答由此遍處觀所依能依色皆
【現代漢語翻譯】 現代漢語譯本： 如果這樣內心沒有色想，而觀察外在的各種顏色。如果是白色，就明顯地呈現出白色的光芒。對於那些顏色，通過殊勝的智慧和殊勝的觀察，獲得如實的想法。這是第八勝處。像這樣，四種勝處從清凈的解脫之身中產生。作證並具足安住于其中。這裡，解脫是意念所緣的對象，勝處是勝伏所緣的對象。對於少量、多數等境界，可以隨意自在地控制，或者使其隱沒，或者隨自己的意願轉變。少量色是指有情眾生的色，因為其量小。多數色是指非有情眾生的色，如捨棄的樹林、土地、山等，因為其量大。好色和惡色是指清凈和不清凈的顯色所包含的。劣色和勝色是指人和天，按照次第，對於那些顏色，殊勝者可以自在地轉變。知者通過奢摩他（止）道，見者通過毗缽舍那（觀）道。獲得如實想法是指在已經勝伏和尚未勝伏的境界中，得到沒有增上慢的想法。
如果是青色，這是總的說法；青顯，是指俱生的青色；青現，是指和合的青色；青光，是指那兩種青色所放出的鮮明清凈的光芒。像青色一樣，黃色、紅色、白色等也可以廣泛地解釋。在一處說兩種譬喻，是爲了顯示俱生和和合兩種顯色。例如，如果說是青色，就是總括了花和衣服兩種青色。青顯，是依據花的青色來說的，因為是俱生的。青現，是依據衣服的青色來說的，因為是和合才形成的。青光，是依據兩種青色來說的，因為那兩種青色都具有鮮明清凈的光芒。像這樣，在兩種譬喻中，如果是青、青顯等，總的說法和解釋的說法應該相應地理解。像青色、黃色等也是這樣。其餘的如在解脫中說的那樣。什麼是其餘的呢？就是內心有色想而觀察外在的顏色等，如有色想觀察各種顏色等，應該相應地解釋。已經說了勝處和勝所緣的境界。
遍處是指在遍滿的住所具足中，無論是禪定還是智慧，以及與它們相應的心和心法，這叫做遍處。遍滿是指其量廣大，周遍無邊。這又有十種，即地、水、火、風、青、黃、赤、白、無邊空處、無邊識處，都完全遍滿。問：為什麼在遍處中建立地等呢？答：因為這些遍處是觀察所依和能依的色。
【English Translation】 English version: Thus, when internally there is no perception of form, one contemplates external forms. If it is white, the white is clearly manifest, the white light is also the same. Regarding those forms, through superior knowledge and superior seeing, one obtains a true understanding. This is the eighth ক্ষেত্র (kṣetra, realm) of mastery. Thus, these four ক্ষেত্র of mastery arise from a body liberated from purity. Having witnessed and fully abiding therein. Here, liberation is the object of mental contemplation, and ক্ষেত্র of mastery is the object of overcoming. Regarding small or large realms, one can freely control them, either causing them to disappear or transforming them according to one's desire. 'Small form' refers to the form of sentient beings, because its quantity is small. 'Large form' refers to the form of non-sentient beings, such as abandoned forests, land, mountains, etc., because its quantity is large. 'Beautiful form' and 'ugly form' are included in pure and impure manifest forms. 'Inferior form' and 'superior form' refer to humans and gods, respectively, according to their order, because the superior ones can freely transform those forms. The 'knower' is through the path of Śamatha (tranquility), and the 'seer' is through the path of Vipaśyanā (insight). 'Obtaining a true understanding' means obtaining a thought without arrogance in the realms that have been overcome and those that have not yet been overcome.
If it is blue, this is a general statement; 'blue manifest' refers to the co-arisen blue; 'blue present' refers to the combined blue; 'blue light' refers to the bright and pure light emitted by those two blues. Like blue, yellow, red, white, etc., can also be extensively explained. Stating two metaphors in one place is to show the co-arisen and combined two manifest forms. For example, if it is said to be blue, it encompasses both the blue of the flower and the blue of the clothing. 'Blue manifest' is based on the blue of the flower, because it is co-arisen. 'Blue present' is based on the blue of the clothing, because it is formed by combination. 'Blue light' is based on the two types of blue, because both of those two have bright and pure light. Thus, in the two metaphors, if it is blue, 'blue manifest', etc., the general statement and the explanatory statement should be understood accordingly. Like blue, yellow, etc., are also like this. The rest is as said in liberation. What is the rest? It is internally having the perception of form and contemplating external forms, etc., such as having the perception of form and contemplating various forms, etc., should be explained accordingly. The ক্ষেত্র of mastery and the realm of the object of mastery have been spoken of.
The kasina (遍處) refers to both samādhi (定, concentration) and prajñā (慧, wisdom), along with their corresponding mind and mental factors, in a fully complete dwelling of all-pervadingness; this is called kasina. 'All-pervadingness' means that its quantity is vast, all-encompassing, and boundless. This again has ten types, namely earth, water, fire, wind, blue, yellow, red, white, boundless space, and boundless consciousness, all of which are completely all-pervading. Question: Why are earth, etc., established in the kasina? Answer: Because these kasinas are the form of observing the support and the supported.
遍滿故。若於此中不建立地等。遍處者。即離所依大種亦不能觀青等所造色為遍滿相。是故為觀所依能依皆悉遍滿建立地等。余隨所應如解脫中說。謂無邊空處等。
當知此中依解脫故造修。由勝處故起方便。由遍處故成滿。若於彼得成滿。即于解脫究竟。
大乘阿毗達磨雜集論卷第十三 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十四
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中得品第三之二
複次無諍者。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法。所以者何。住無諍者若欲往詣一切有情所應見處。先於自所住處以愿智力觀彼有情。為於我身當來煩惱現前行不。如是觀已。若知於我所當起愛恚慳嫉等煩惱。即便不往。若不當起乃往其所。以能護他諸煩惱諍令不當起。故名無諍。
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。所以者何。由得愿智者為欲了知所有三世等所應知事。先於彼彼事發正願心。愿我如實了知如是如是。次入增上靜慮。從彼起已所愿成滿。謂能了知所應知故。
無礙解者。謂四無礙。一法無礙解。二義無礙解。三訓詞無
【現代漢語翻譯】 現代漢語譯本：因為是遍滿的緣故。如果在這裡不建立地等遍處（Kasina，禪修的所緣），那麼就離開了所依的大種（Mahabhuta，四大元素），也不能觀想青等所造色為遍滿之相。因此，爲了觀想所依和能依都完全遍滿，才建立地等遍處。其餘的應該根據情況，如解脫（Vimoksha）中所說的那樣，即無邊空處等。
應當知道，在這裡，依靠解脫的緣故而造作修行，由於勝處（Abhibhayatana）的緣故而生起方便，由於遍處（Kasina）的緣故而成就圓滿。如果對於彼等獲得成就圓滿，那麼對於解脫也就究竟了。
大乘阿毗達磨雜集論卷第十三 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十四
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中得品第三之二
其次，無諍（Aranadhatu）是指，依靠靜慮（Dhyana），在防護他人所應生起的煩惱住具足中，所具有的禪定、智慧以及與它們相應的各種心和心法。為什麼這麼說呢？安住于無諍的人，如果想要前往一切有情（Sattva）所應見之處，首先在自己所住的地方，以愿智（Pranidhibala-jnana）的力量觀察那些有情，是否會因為我而生起煩惱。這樣觀察之後，如果知道因為我將會生起愛、嗔、慳吝、嫉妒等煩惱，那麼就不前往。如果不會生起煩惱，才前往那裡。因為能夠保護他人，使各種煩惱爭端不至於生起，所以稱為無諍。
愿智（Pranidhibala-jnana）是指，依靠靜慮（Dhyana），在爲了了知所知之事的願望具足中，所具有的禪定、智慧。其餘的如前所說。為什麼這麼說呢？因為獲得愿智的人，爲了了知所有三世等所應知的事，首先對於那些事發起正確的願心，愿我如實了知如此如此。然後進入增上靜慮（Adhisila-dhyana）。從那裡出來之後，所愿就能成就圓滿，即能夠了知所應知的事。
無礙解（Pratisamvida）是指四無礙解：一、法無礙解（Dharma-pratisamvida）；二、義無礙解（Artha-pratisamvida）；三、訓詞無
【English Translation】 English version: Because it is all-pervading. If one does not establish the earth kasina (Kasina, object of meditation) and so on here, then apart from the supporting great elements (Mahabhuta, the four great elements), one cannot contemplate the blue and other derived colors as all-pervading. Therefore, in order to contemplate both the supported and the supporting as completely all-pervading, the earth kasina and so on are established. The rest should be as appropriate, as described in the Vimoksha (Vimoksha, liberation), such as the sphere of infinite space and so on.
It should be known that here, practice is cultivated because of liberation; means arise because of the abhibhayatana (Abhibhayatana, sphere of mastery); and fulfillment is achieved because of the kasina (Kasina). If one attains fulfillment in these, then one ultimately attains liberation.
Mahayana Abhidharma Samuccaya, Volume 13 Taisho Tripitaka, Volume 31, No. 1606, Mahayana Abhidharma Samuccaya
Mahayana Abhidharma Samuccaya, Volume 14
Commentary on the Samuccaya by Bodhisattva Asanga
Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree
Chapter Three, Part Two: The Attainment Section in the Determination Division
Furthermore, 'non-contention' (Aranadhatu) refers to the dhyana (Dhyana, meditative absorption), wisdom, and the associated mental factors that are present in the complete possession of abiding in the protection from the afflictions that others might generate. Why is this so? One who abides in non-contention, if he wishes to go to a place where all sentient beings (Sattva) should be seen, first observes those sentient beings with the power of pranidhibala-jnana (Pranidhibala-jnana, wisdom of aspiration) in his own dwelling place, to see if they will generate afflictions towards him in the future. Having observed in this way, if he knows that love, hatred, stinginess, jealousy, and other afflictions will arise because of him, then he does not go. If afflictions will not arise, then he goes to that place. Because he is able to protect others and prevent the arising of various afflictive disputes, he is called 'non-contention'.
'Pranidhibala-jnana' (Pranidhibala-jnana) refers to the dhyana (Dhyana) and wisdom that are present in the complete possession of the aspiration to understand what should be known, relying on dhyana. The rest is as previously stated. Why is this so? Because one who has attained pranidhibala-jnana, in order to understand all things that should be known, such as the three times, first generates a correct aspiration towards those things, wishing, 'May I truly understand such and such.' Then he enters into adhisila-dhyana (Adhisila-dhyana, higher morality dhyana). Having arisen from that, his aspiration is fulfilled, that is, he is able to understand what should be known.
'Unimpeded understanding' (Pratisamvida) refers to the four unimpeded understandings: 1. Dharma-pratisamvida (Dharma-pratisamvida, unimpeded understanding of the Dharma); 2. Artha-pratisamvida (Artha-pratisamvida, unimpeded understanding of the meaning); 3. Nirukti-
礙解。四辯才無礙解。
法無礙解者。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。名差別者。謂依無明等於無智無見不現觀等差別名中。無礙具足若定若慧乃至廣說。名法無礙解。
義無礙解者。謂于諸相及意趣無礙具足中。若定若慧。余如前說。相者。謂諸法自相共相。意趣者。謂別義等。若於此中通達無礙具足。名義無礙解。
訓詞無礙解者。謂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。諸方言音者。謂無量國邑各隨自想所起種種言音差別訓釋諸法。言詞者。謂可破壞故名世間。可變壞故名色如是等。若於是中通達無礙。名訓詞無礙解。
辯才無礙解者。謂于諸法差別無礙具足中。若定若慧。余如前說。諸法差別者。謂實有假有世俗有勝義有如是等。若於此中通達無礙。名辯才無礙解。
神通者。謂六神通。一神境通。二天耳通。三心差別通。四宿住隨念通。五死生通。六漏盡通。神境通者。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法。種種神變威德具足者。謂變一為多等種種神變自在具足。
天耳通者。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。種種聲者。謂人天等聲。
心差別通者。
【現代漢語翻譯】 現代漢語譯本 四無礙解：指四種辯才無礙的智慧。
法無礙解：指依靠禪定，對於一切法的名稱差別，能夠無礙地理解和掌握。這種理解和掌握，既包括禪定，也包括智慧。其他內容如前所述。名稱差別，指對於無明（avidyā）等，以及無智、無見、不現觀等不同的名稱，能夠無礙地理解和掌握，既包括禪定，也包括智慧，乃至廣說。這稱為法無礙解。
義無礙解：指對於諸法的體相和意趣，能夠無礙地理解和掌握。這種理解和掌握，既包括禪定，也包括智慧。其他內容如前所述。體相，指諸法的自相和共相。意趣，指不同的意義等。如果能夠無礙地通達和掌握這些，就稱為義無礙解。
訓詞無礙解：指對於各地的方言語音，以及解釋諸法名相的言辭，能夠無礙地理解和掌握。這種理解和掌握，既包括禪定，也包括智慧。其他內容如前所述。各地方言語音，指無量國土的民眾，各自根據自己的想法所產生的種種不同的言語音聲。解釋諸法名相的言辭，例如，『可以破壞的叫做世間』，『可以變壞的叫做色』等等。如果能夠無礙地通達這些，就稱為訓詞無礙解。
辯才無礙解：指對於諸法的差別，能夠無礙地理解和掌握。這種理解和掌握，既包括禪定，也包括智慧。其他內容如前所述。諸法的差別，例如，實有、假有、世俗有、勝義有等等。如果能夠無礙地通達這些，就稱為辯才無礙解。
神通：指六種神通。一是神境通（ṛddhi-vidhi-jñāna），二是天耳通（divya-śrotra-jñāna），三是他心通（para-citta-jñāna），四是宿命通（pūrva-nivāsānusmṛti-jñāna），五是天眼通（cyuty-upapāda-jñāna），六是漏盡通（āsravakṣaya-jñāna）。神境通，指依靠禪定，對於種種神通變化的力量，能夠充分地掌握。這種掌握，既包括禪定，也包括智慧，以及與禪定相應的各種心和心法。種種神通變化的力量，指能夠將一物變為多物等，種種神通自在地運用。
天耳通：指依靠禪定，對於聽聞到的種種音聲，能夠充分地掌握。這種掌握，既包括禪定，也包括智慧。其他內容如前所述。種種音聲，指人、天等發出的聲音。
他心通：
【English Translation】 English version The Four Unimpeded Knowledges: Refers to the four kinds of wisdom that are unobstructed in eloquence.
Unimpeded Knowledge of the Dharma (法無礙解, Dharma-pratisaṃvid): It means that relying on meditative concentration (靜慮, dhyāna), one can understand and master the differences in the names of all dharmas (法) without obstruction. This understanding and mastery include both meditative concentration and wisdom. The rest is as described before. Differences in names refer to the ability to understand and master without obstruction the different names such as ignorance (無明, avidyā), as well as non-wisdom, non-perception, and non-direct realization. This includes both meditative concentration and wisdom, and so on, extensively explained. This is called Unimpeded Knowledge of the Dharma.
Unimpeded Knowledge of Meaning (義無礙解, Artha-pratisaṃvid): It means that one can understand and master the characteristics and intentions of all dharmas without obstruction. This understanding and mastery include both meditative concentration and wisdom. The rest is as described before. Characteristics refer to the self-characteristics and common characteristics of all dharmas. Intentions refer to different meanings, etc. If one can understand and master these without obstruction, it is called Unimpeded Knowledge of Meaning.
Unimpeded Knowledge of Terminology (訓詞無礙解, Nirukti-pratisaṃvid): It means that one can understand and master the dialects and pronunciations of various regions, as well as the words used to explain the names of dharmas, without obstruction. This understanding and mastery include both meditative concentration and wisdom. The rest is as described before. Dialects and pronunciations of various regions refer to the various different pronunciations and sounds produced by the people of countless lands according to their own thoughts. The words used to explain the names of dharmas, for example, 'that which can be destroyed is called the world (世間, loka),' 'that which can be changed is called form (色, rūpa),' and so on. If one can understand these without obstruction, it is called Unimpeded Knowledge of Terminology.
Unimpeded Knowledge of Eloquence (辯才無礙解, Pratibhāna-pratisaṃvid): It means that one can understand and master the differences of all dharmas without obstruction. This understanding and mastery include both meditative concentration and wisdom. The rest is as described before. The differences of all dharmas, for example, real existence, provisional existence, conventional existence, ultimate existence, and so on. If one can understand these without obstruction, it is called Unimpeded Knowledge of Eloquence.
Supernatural Powers (神通, abhijñā): Refers to the six supernatural powers. First is the power of magical abilities (神境通, ṛddhi-vidhi-jñāna), second is the power of divine hearing (天耳通, divya-śrotra-jñāna), third is the power of knowing others' minds (他心通, para-citta-jñāna), fourth is the power of remembering past lives (宿命通, pūrva-nivāsānusmṛti-jñāna), fifth is the power of divine sight (天眼通, cyuty-upapāda-jñāna), and sixth is the power of the extinction of outflows (漏盡通, āsravakṣaya-jñāna). The power of magical abilities means that relying on meditative concentration, one can fully master the power of various magical transformations. This mastery includes both meditative concentration and wisdom, as well as the various minds and mental factors that correspond to meditative concentration. The power of various magical transformations refers to the ability to transform one thing into many things, and to use various magical powers freely.
The power of divine hearing means that relying on meditative concentration, one can fully master the various sounds that are heard. This mastery includes both meditative concentration and wisdom. The rest is as described before. Various sounds refer to the sounds made by humans, gods, etc.
The power of knowing others' minds:
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。入他有情心行差別者。謂如實知有貪等心行差別。
宿住隨念通者。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。隨念前際所行者。謂隨念過去生名字種族等展轉差別事。
死生通者。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。觀諸有情死生差別者。謂以天眼觀諸有情死時生時好色惡色。當往善趣當往惡趣后際差別。
漏盡通者。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法。漏盡智者。謂由此智通達一切漏盡方便。及諸漏盡威德具足者此智成滿故。
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法。並彼所起異熟果。所以者何。謂佛世尊由定慧增上力。為欲化度諸有情故。示現三十二大丈夫相。及八十種隨好相莊嚴色身。然佛世尊非彼自體。以法身所顯故。若諸菩薩能如是示現者。當知定慧為其自性。若所餘于大集會中生者用彼所起異熟果為自性。
清凈者。謂四清凈。一依止清凈。二境界清凈。三心清凈。四智清凈。如是四種一切相清凈。唯佛世尊及已得大神通菩薩摩訶薩所得。依止清凈者。謂依止靜慮于隨所欲依止取住舍具
【現代漢語翻譯】 現代漢語譯本： 關於依止靜慮，于進入其他有情心行差別威德具足中，無論是定還是慧，其餘如前所述。進入其他有情心行差別，是指如實了知有貪等心行的差別。
宿住隨念通（knowing past lives）：關於依止靜慮，于隨念前際所行威德具足中，無論是定還是慧，其餘如前所述。隨念前際所行，是指隨念過去生的名字、種族等輾轉差別事。
死生通（knowing future lives）：關於依止靜慮，于觀察有情死生差別威德具足中，無論是定還是慧，其餘如前所述。觀察諸有情死生差別，是指以天眼觀察諸有情死時生時好色惡色，當往善趣當往惡趣后際差別。
漏盡通（ending of outflows）：關於依止靜慮，于漏盡智威德具足中，無論是定還是慧及彼相應諸心心法。漏盡智，是指由此智通達一切漏盡方便，及諸漏盡威德具足者，此智成就圓滿的緣故。
相隨好（physical characteristics）：關於依止靜慮，于相隨好莊嚴所依示現具足中，無論是定還是慧及彼相應諸心心法，並彼所起異熟果。這是什麼緣故呢？因為佛世尊由定慧增上力，爲了化度諸有情，示現三十二大丈夫相，及八十種隨好相莊嚴色身。然而佛世尊並非彼自體，以法身所顯現的緣故。如果諸菩薩能如是示現，應當知道定慧是其自性。如果其餘于大**中生者，用彼所起異熟果為自性。
清凈，是指四種清凈：一、依止清凈；二、境界清凈；三、心清凈；四、智清凈。如是四種一切相清凈，唯有佛世尊及已得大神通菩薩摩訶薩所得。依止清凈，是指依止靜慮，于隨所欲依止取住舍具
【English Translation】 English version: Regarding relying on Dhyana (meditative absorption), in the accomplishment of majestic power of entering the minds and behaviors of other sentient beings, whether it be Samadhi (concentration) or Prajna (wisdom), the rest is as previously stated. Entering the minds and behaviors of other sentient beings means truly knowing the differences in mental activities such as greed.
The Supernormal Power of Recollecting Past Lives (Purva-nivasânusmriti-jnana-abijnâ): Regarding relying on Dhyana, in the accomplishment of majestic power of recollecting past existences, whether it be Samadhi or Prajna, the rest is as previously stated. Recollecting past existences means recollecting the names, clans, and other differentiating factors of past lives.
The Supernormal Power of Knowing the Death and Rebirth of Beings (Cyuty-utpâda-jnana-abijnâ): Regarding relying on Dhyana, in the accomplishment of majestic power of observing the differences in the death and rebirth of sentient beings, whether it be Samadhi or Prajna, the rest is as previously stated. Observing the differences in the death and rebirth of sentient beings means using the divine eye to observe the good and bad complexions of sentient beings at the time of death and birth, and the differences in their future destinations, whether they go to good or bad realms.
The Supernormal Power of the Extinction of Outflows (Asrava-ksaya-jnana-abijnâ): Regarding relying on Dhyana, in the accomplishment of majestic power of the wisdom of the extinction of outflows, whether it be Samadhi or Prajna, and the associated mental activities and mental factors. The wisdom of the extinction of outflows means that through this wisdom, one understands all the means for the extinction of outflows. The accomplishment of majestic power of the extinction of outflows means that this wisdom is fully realized.
The Minor Marks and Characteristics (Anuvyanjana): Regarding relying on Dhyana, in the accomplishment of the manifestation of the basis adorned with minor marks and characteristics, whether it be Samadhi or Prajna, and the associated mental activities and mental factors, as well as the resultant Vipaka (karmic result). Why is this so? Because the World-Honored Buddha, through the increased power of Samadhi and Prajna, in order to transform and liberate sentient beings, manifests the thirty-two major marks of a great man and the eighty minor marks that adorn his physical body. However, the World-Honored Buddha is not that self, because it is manifested by the Dharmakaya (Dharma Body). If Bodhisattvas can manifest in this way, it should be known that Samadhi and Prajna are their nature. If others are born in the great ** (I am unable to translate this word, please provide context), they use the resultant Vipaka as their nature.
Purity refers to four types of purity: 1. Purity of reliance; 2. Purity of the object; 3. Purity of mind; 4. Purity of wisdom. Such four types of purity in all aspects are only attained by the World-Honored Buddha and Bodhisattva-Mahasattvas who have attained great supernormal powers. Purity of reliance means relying on Dhyana, in the accomplishment of taking, abiding, and relinquishing according to one's desires.
足中。若定若慧及彼相應諸心心法。取住舍具足者。謂隨所欲生即便能取。既生彼已隨其所欲。壽行份量即能留住。若欲舍諸壽行即便能捨。如其次第三種具足。境界清凈者。謂于隨所欲境界變化智具足中。若定若慧乃至廣說。變化智具足者。謂先無今有色等名化轉。先已生色等令成金銀等名變。悟一切種境相差別名智。如其次第三種具足。心清凈者。謂于如所欲三摩地門自在具足中。若定若慧。余如前說。由隨所欲剎那剎那能入無量三摩地差別故。智清凈者。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。陀羅尼門任持具足者。謂於四十二字中隨思惟一字。以此為先便能證得一切法差別名言善巧。
力者。謂如來十力。一處非處智力。二自業智力。三靜慮解脫三摩地三摩缽底智力。四根上下智力。五種種勝解智力。六種種界智力。七遍趣行智力。八宿住隨念智力。九死生智力。十漏盡智力。
處非處智力者。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法。一切種處非處智具足者。謂於一切種因非因智無著無礙現行中。所有三摩地等。自業智力者。謂於一切種自業智具足中。若定若慧。余如前說。以於一切種自業智無著無礙現行中。所有三摩地等。如是餘力隨其所應
【現代漢語翻譯】 現代漢語譯本： 足中。若定若慧及彼相應諸心心法。取住舍具足者：指的是隨心所欲就能產生，一旦產生后，就能按照意願保持其壽命和執行的程度，如果想要捨棄這些壽命和執行，也能立即捨棄。這依次是取、住、舍三種具足。 境界清凈者：指的是在隨心所欲的境界變化智慧具足中，若定若慧等等（如前所述）。變化智具足者：指的是先前沒有而現在有的色等，稱為『化轉』；先前已經產生的色等，使其變成金銀等，稱為『變』；領悟一切種類的境界相狀差別，稱為『智』。這依次是化轉、變、智三種具足。 心清凈者：指的是在如所欲的三摩地（Samadhi，禪定）門自在具足中，若定若慧。其餘如前所述。因為能隨心所欲地在剎那剎那間進入無量三摩地的差別境界。 智清凈者：指的是依止靜慮（Dhyana，禪定），在隨心所欲的陀羅尼（Dharani，總持）門任持具足中，若定若慧。其餘如前所述。陀羅尼門任持具足者：指的是在四十二個字中，隨意思惟一個字，以此為開端，就能證得一切法差別名言的善巧。 力者：指的是如來的十力。一、處非處智力；二、自業智力；三、靜慮解脫三摩地三摩缽底（Samapatti，等至）智力；四、根上下智力；五、種種勝解智力；六、種種界智力；七、遍趣行智力；八、宿住隨念智力；九、死生智力；十、漏盡智力。 處非處智力者：指的是依止靜慮，在一切種處非處智具足中，若定若慧及彼相應諸心心法。一切種處非處智具足者：指的是在一切種類的因非因的智慧無執著、無障礙地現行中，所有的三摩地等。 自業智力者：指的是在一切種自業智具足中，若定若慧。其餘如前所述。因為在一切種類的自業智慧無執著、無障礙地現行中，所有的三摩地等。其餘的力，也應根據其相應的含義來理解。
【English Translation】 English version: In the feet. 'If concentration (Dhyana), wisdom (Prajna), and the corresponding mental states and mental functions are complete in taking, dwelling, and relinquishing': This means being able to arise at will. Once arisen, one can maintain the duration and extent of its operation as desired. If one wishes to relinquish these durations and operations, one can immediately relinquish them. This is the completion of taking, dwelling, and relinquishing in that order. 'Purity of realm': This refers to the completeness of wisdom in the transformation of realms as desired, if concentration, wisdom, etc. (as mentioned before). 'Completeness of transformation wisdom': This refers to 'transformation' as the arising of forms, etc., that were not present before; 'change' as transforming forms, etc., that have already arisen into gold, silver, etc.; 'wisdom' as understanding the differences in the characteristics of all kinds of realms. This is the completion of transformation, change, and wisdom in that order. 'Purity of mind': This refers to the completeness of freedom in the Samadhi (concentration) gate as desired, if concentration, wisdom. The rest is as mentioned before. Because one can enter the differences of immeasurable Samadhis in every moment as desired. 'Purity of wisdom': This refers to relying on Dhyana (meditative concentration), in the completeness of upholding the Dharani (mantra, mnemonic device) gate as desired, if concentration, wisdom. The rest is as mentioned before. 'Completeness of upholding the Dharani gate': This refers to, among the forty-two letters, contemplating any one letter at will, and using this as a starting point to attain skillful understanding of the differences in names and expressions of all Dharmas (teachings). 'Power' refers to the ten powers of the Tathagata (Buddha). First, the power of knowing what is possible and impossible; second, the power of knowing the consequences of one's actions; third, the power of knowing the Dhyana (meditative concentration), liberation, Samadhi (concentration), and Samapatti (attainment); fourth, the power of knowing the superior and inferior faculties; fifth, the power of knowing various understandings; sixth, the power of knowing various realms; seventh, the power of knowing the paths leading everywhere; eighth, the power of knowing past lives; ninth, the power of knowing death and rebirth; tenth, the power of knowing the extinction of outflows. 'The power of knowing what is possible and impossible': This refers to relying on Dhyana (meditative concentration), in the completeness of knowing what is possible and impossible in all ways, if concentration, wisdom, and the corresponding mental states and mental functions. 'Completeness of knowing what is possible and impossible in all ways': This refers to all the Samadhis, etc., in the unobstructed and unimpeded manifestation of wisdom regarding causes and non-causes of all kinds. 'The power of knowing the consequences of one's actions': This refers to the completeness of knowing the consequences of one's actions in all ways, if concentration, wisdom. The rest is as mentioned before. Because all the Samadhis, etc., are in the unobstructed and unimpeded manifestation of wisdom regarding the consequences of one's actions in all ways. The remaining powers should be understood according to their corresponding meanings.
當正建立。云何隨其所應。
靜慮解脫三摩地三摩缽底智力者。謂於一切種靜慮解脫等持等至智具足中。若定若慧。余如前說。由於一切種靜慮解脫等持等至智無著無礙現行中所有三摩地等為體故。如是根上下智力者。謂於一切種根上下智無著無礙現行中。所有三摩地等。種種勝解智力者。謂於一切種差別勝解智無著無礙現行中。所有三摩地等。種種界智力者。謂於一切種差別界智無著無礙現行中。所有三摩地等。
遍趣行智力者。謂於一切種遍趣行智無著無礙現行中。所有三摩地等。宿住隨念智力者。謂於一切種宿住隨念智無著無礙現行中。所有三摩地等。
死生智力者。謂於一切種死生智無著無礙現行中。所有三摩地等。漏盡智力者。謂於一切種漏盡智無著無礙現行中。所有三摩地等。
無畏者。謂四無畏。一正等覺無畏。二漏盡無畏。三障法無畏。四出苦道無畏。
正等覺無畏者。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法。如經言。我是正等覺者。設有世間沙門婆羅門若天魔梵。依法立難。或令憶念言。於是法非正等覺。我於是事正見無緣。以於此事正見無由故。得安隱住無怖無畏。自稱我處大仙尊位。于大眾中正師子吼
【現代漢語翻譯】 現代漢語譯本：應當如是建立。如何隨其所應呢？
靜慮（Dhyana，禪定）解脫（Moksha，從束縛中解脫）三摩地（Samadhi，專注）三摩缽底（Samapatti，等至）智力者，是指在一切種類的靜慮、解脫、等持、等至的智慧具足中，無論是定還是慧。其餘的如前所述。由於在一切種類的靜慮、解脫、等持、等至的智慧無著、無礙的現行中，所有三摩地等為本體的緣故。像這樣，根上下智力者，是指在一切種類的根上下智無著、無礙的現行中，所有三摩地等。種種勝解智力者，是指在一切種類的差別勝解智無著、無礙的現行中，所有三摩地等。種種界智力者，是指在一切種類的差別界智無著、無礙的現行中，所有三摩地等。
遍趣行智力者，是指在一切種類的遍趣行智無著、無礙的現行中，所有三摩地等。宿住隨念智力者，是指在一切種類的宿住隨念智無著、無礙的現行中，所有三摩地等。
死生智力者，是指在一切種類的死生智無著、無礙的現行中，所有三摩地等。漏盡智力者，是指在一切種類的漏盡智無著、無礙的現行中，所有三摩地等。
無畏者，是指四種無畏。一是正等覺無畏，二是漏盡無畏，三是障法無畏，四是出苦道無畏。
正等覺無畏者，是指依止靜慮，由自利之門，在一切種類的所知境界中，正等覺，自稱德號，建立具足中，無論是定還是慧，以及與它們相應的各種心和心法。如經中所說：『我是正等覺者。』假如有世間的沙門（Shramana，修行者）、婆羅門（Brahmana，祭司），或者天、魔、梵天，依法提出詰難，或者使我憶念說：『對於這個法，你不是正等覺。』我對於這件事，正見是無緣的。因為對於這件事，正見是沒有理由的。因此，我能安穩地住著，沒有怖畏，自稱我處於大仙尊位，在大眾中發出真正的獅子吼。
【English Translation】 English version: Thus should it be established. How should it be according to what is appropriate?
The power of wisdom regarding Dhyana (meditative absorption), Moksha (liberation), Samadhi (concentration), and Samapatti (attainment) refers to the complete possession of wisdom in all kinds of Dhyana, Moksha, Samadhi, and Samapatti, whether it be concentration or wisdom. The rest is as previously stated. It is because all Samadhis, etc., are the essence in the unobstructed and unimpeded manifestation of wisdom regarding all kinds of Dhyana, Moksha, Samadhi, and Samapatti. Likewise, the power of wisdom regarding the superior and inferior faculties refers to all Samadhis, etc., in the unobstructed and unimpeded manifestation of wisdom regarding all kinds of superior and inferior faculties. The power of wisdom regarding various superior understandings refers to all Samadhis, etc., in the unobstructed and unimpeded manifestation of wisdom regarding various differentiated superior understandings. The power of wisdom regarding various realms refers to all Samadhis, etc., in the unobstructed and unimpeded manifestation of wisdom regarding various differentiated realms.
The power of wisdom regarding the path leading everywhere refers to all Samadhis, etc., in the unobstructed and unimpeded manifestation of wisdom regarding the path leading everywhere. The power of wisdom regarding the recollection of past lives refers to all Samadhis, etc., in the unobstructed and unimpeded manifestation of wisdom regarding the recollection of past lives.
The power of wisdom regarding death and rebirth refers to all Samadhis, etc., in the unobstructed and unimpeded manifestation of wisdom regarding death and rebirth. The power of wisdom regarding the extinction of outflows refers to all Samadhis, etc., in the unobstructed and unimpeded manifestation of wisdom regarding the extinction of outflows.
Fearlessness refers to the four kinds of fearlessness: (1) fearlessness of perfect enlightenment, (2) fearlessness of the extinction of outflows, (3) fearlessness regarding obstructing dharmas, and (4) fearlessness regarding the path to liberation from suffering.
The fearlessness of perfect enlightenment refers to relying on Dhyana, through the door of self-benefit, in all kinds of knowable realms, perfectly enlightened, proclaiming one's own virtuous qualities, and in the complete establishment, whether it be concentration or wisdom, and all the mental states and mental factors associated with them. As the sutra says: 'I am perfectly enlightened.' If there were worldly Shramanas (ascetics), Brahmanas (priests), or gods, demons, or Brahmas, who, according to the Dharma, raised difficulties or caused me to remember, saying: 'Regarding this Dharma, you are not perfectly enlightened,' I would have no basis for correct view regarding this matter. Because there is no reason for correct view regarding this matter, I can dwell peacefully, without fear or dread, proclaiming myself to be in the position of a great sage, roaring a true lion's roar in the assembly.
轉大梵輪。一切世間沙門婆羅門若天魔梵所不能轉。
漏盡無畏者。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。如經言。我諸漏永盡。如是等。廣說如前。
障法無畏者。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。如經言。又我為諸弟子說障礙法。染必為障。乃至廣說。
出苦道無畏者。謂依止靜慮由利他門。於一切種說出離道法自稱德號建立具足中。若定若慧。余如前說。如經言。又我為諸弟子說出離道。諸聖修習決定出離決定通達。設有世間沙門婆羅門若天魔梵。依法立難。或令憶念言。修此道非正出離。不正盡苦及證苦邊。我於是事正見無緣。乃至廣說如是四無畏略說有二。謂自利利他。前二是自利。由智斷差別故。后二是利他。由遠離所治法修習能治法故。以正等覺無畏由內智自利門言。我於一切種所知境界差別邊際皆正等覺。於一切世間前自稱德號立正無難具足中所有定慧乃至廣說。當知余。無畏如應亦爾。一切種漏盡者。謂諸煩惱並習氣永盡。一切種障礙法者謂一切雜染所。對治法一切種出離道者。謂從方便道乃至究竟道。
念住者。即諸如來三不共念住謂御大眾時於一切種煩惱不現行具足中。若
【現代漢語翻譯】 現代漢語譯本 轉大法輪（Dharmacakra）。一切世間的沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司階層），無論是天（Deva，天神）、魔（Māra，惡魔）、梵（Brahma，梵天），都無法轉動此法輪。
漏盡無畏者。指的是依止靜慮（Dhyāna，禪定），從自利的角度，在一切種類的煩惱漏盡方面，自稱具有功德，並且完全具備。無論是定（Samādhi，禪定）還是慧（Prajñā，智慧），其餘的都如前所述。如經文所說：『我的所有煩惱都已永遠斷盡。』等等，詳細的解釋如前所述。
障法無畏者。指的是依止靜慮，從利他的角度，在宣說一切種類的障礙之法方面，自稱具有功德，並且完全具備。無論是定還是慧，其餘的都如前所述。如經文所說：『我又為我的弟子們宣說了障礙之法，貪染必定是障礙。』乃至廣說。
出苦道無畏者。指的是依止靜慮，從利他的角度，在宣說出離痛苦之道方面，自稱具有功德，並且完全具備。無論是定還是慧，其餘的都如前所述。如經文所說：『我又為我的弟子們宣說了出離之道，諸位聖者修習此道，必定能夠出離，必定能夠通達。即使有世間的沙門、婆羅門，無論是天、魔、梵，依法提出質疑，或者使人回憶說：修習此道並非真正的出離，不能真正地斷盡痛苦以及證得苦的邊際。』對於這件事，我以正見認為沒有道理。乃至廣說。這四種無畏如果簡略地說，可以歸納為兩種：自利和利他。前兩種是自利，因為智慧和斷除的差別；后兩種是利他，因為遠離所要對治的法，修習能夠對治的法。以正等覺的無畏，從內在智慧自利的角度來說：『我對於一切種類的所知境界的差別和邊際，都已正確地覺悟。』在一切世間之前，自稱具有功德，並且完全具備，沒有任何人能夠提出異議，其中所有的定和慧，乃至廣說。應當知道，其餘的無畏也應當如此理解。一切種類的漏盡，指的是所有的煩惱以及習氣都永遠斷盡。一切種類的障礙法，指的是一切雜染所對治的法。一切種類的出離道，指的是從方便道乃至究竟道。
念住者。指的是諸位如來的三種不共念住，指的是在管理大眾時，在一切種類的煩惱不現行方面，完全具備。如果
【English Translation】 English version Turning the Dharma wheel (Dharmacakra). No Śrāmaṇa (ascetic), Brāhmaṇa (priest), Deva (god), Māra (demon), or Brahma (Brahma) in all the worlds can turn it.
Fearlessness of Exhaustion of Defilements: This refers to relying on Dhyāna (meditative absorption), from the perspective of self-benefit, in the complete exhaustion of all kinds of defilements, claiming to possess merit, and being fully equipped. Whether it is Samādhi (concentration) or Prajñā (wisdom), the rest is as previously stated. As the sutra says: 'All my defilements are forever exhausted.' And so on, with detailed explanations as before.
Fearlessness of Obstructive Dharmas: This refers to relying on Dhyāna, from the perspective of benefiting others, in proclaiming all kinds of obstructive dharmas, claiming to possess merit, and being fully equipped. Whether it is concentration or wisdom, the rest is as previously stated. As the sutra says: 'I have also proclaimed obstructive dharmas to my disciples; attachment is certainly an obstruction.' And so on, extensively explained.
Fearlessness of the Path of Liberation from Suffering: This refers to relying on Dhyāna, from the perspective of benefiting others, in proclaiming the path of liberation from suffering, claiming to possess merit, and being fully equipped. Whether it is concentration or wisdom, the rest is as previously stated. As the sutra says: 'I have also proclaimed the path of liberation to my disciples; the noble ones who practice this path will certainly be liberated and will certainly attain understanding. Even if there are Śrāmaṇas, Brāhmaṇas, Devas, Māras, or Brahmas in the world who, according to the Dharma, raise objections or cause people to recall that practicing this path is not true liberation and cannot truly exhaust suffering and attain the end of suffering,' I, with right view, see no reason for this. And so on, extensively explained. These four fearlessnesses, if briefly stated, can be summarized into two: self-benefit and benefiting others. The first two are self-benefit, due to the difference between wisdom and cessation; the latter two are benefiting others, due to abandoning the dharmas to be overcome and practicing the dharmas that can overcome them. With the fearlessness of perfect enlightenment, from the perspective of inner wisdom and self-benefit: 'I have correctly awakened to the differences and boundaries of all kinds of knowable realms.' Before all the worlds, claiming to possess merit and being fully equipped, with no one able to raise objections, including all the concentration and wisdom, and so on, extensively explained. It should be understood that the remaining fearlessnesses should also be understood in this way. The complete exhaustion of all kinds of defilements refers to the permanent exhaustion of all afflictions and habitual tendencies. All kinds of obstructive dharmas refer to all the dharmas that counteract all defilements. All kinds of paths of liberation refer to the path from the expedient path to the ultimate path.
Mindfulness refers to the three unshared mindfulnesses of the Tathāgatas, referring to being fully equipped in the non-manifestation of all kinds of afflictions when managing the assembly. If
定若慧。廣說如前。何等為三念住。所謂大師哀愍一切。欲求義利起大悲心。為諸弟子宣說法要。告諸比丘。汝等當知。此能利益。此能安樂。此能利益安樂。爾時若有諸弟子眾恭敬聽聞。聞已諦受住奉教心。精進修行法隨法行。如來於彼不生歡喜心不踴躍。但起大舍住念正知。隨諸聖眾所應修習教誡教授。是名初不去念住。
又復大師哀愍一切。欲求義利起大悲心。為諸弟子宣說法要。乃至此能利益安樂。爾時若有諸弟子眾不恭敬聽聞。乃至不精進修行法隨法行。如來於彼不生恚恨。不捨保任心無悵恨。但起大舍。乃至廣說。是名第二不共念住。
又復大師哀愍一切。欲求義利起大悲心。為諸弟子宣說法要。乃至此能利益安樂。爾時一分弟子恭敬聽聞。乃至精進修行法隨法行。一分弟子不恭敬聽聞。乃至不精進修行法隨法行。如來於彼不生歡喜。乃至心不悵恨。如是三念住。顯大師御眾時隨其次第。於一切種愛恚俱煩惱並習氣不現行具足中。所有定慧等為體。
不護者。即三不護。謂大師御眾時。于隨所欲教授教誡方便具足中。若定若慧乃至廣說。何等為三。如經言。如來身業清凈現行無不清凈。現行身業可須覆藏。謂勿他知我之所有語業意業。現行亦爾。由彼大師心無懼慮。善御所化一切大眾
【現代漢語翻譯】 現代漢語譯本： 定若慧，（關於定的智慧）廣說如前。何等為三念住？所謂大師哀愍一切（佛陀憐憫一切眾生），欲求義利起大悲心（想要給予利益和安樂而生起大慈悲心），為諸弟子宣說法要（為弟子們宣講佛法的要義），告諸比丘（告訴眾比丘）：『汝等當知，此能利益，此能安樂，此能利益安樂（你們應當知道，這樣做能帶來利益，這樣做能帶來安樂，這樣做能帶來利益和安樂）。』爾時若有諸弟子眾恭敬聽聞（那時如果有弟子們恭敬地聽聞），聞已諦受住奉教心（聽聞后認真領受，並以奉行教導的心安住），精進修行法隨法行（精進地修行，使行為符合佛法），如來於彼不生歡喜心不踴躍（如來對於他們不生歡喜心，也不感到欣喜），但起大舍住念正知（只是生起大舍心，安住于正念和正知），隨諸聖眾所應修習教誡教授（隨順聖眾所應當修習的教誡和教授）。是名初不去念住（這叫做第一種不共念住）。
又復大師哀愍一切（佛陀再次憐憫一切眾生），欲求義利起大悲心（想要給予利益和安樂而生起大慈悲心），為諸弟子宣說法要（為弟子們宣講佛法的要義），乃至此能利益安樂（乃至這樣做能帶來利益和安樂）。爾時若有諸弟子眾不恭敬聽聞（那時如果有弟子們不恭敬地聽聞），乃至不精進修行法隨法行（乃至不精進地修行，使行為符合佛法），如來於彼不生恚恨（如來對於他們不生嗔恨），不捨保任心無悵恨（不捨棄對他們的保護和責任，心中沒有遺憾），但起大舍（只是生起大舍心），乃至廣說（乃至廣說）。是名第二不共念住（這叫做第二種不共念住）。
又復大師哀愍一切（佛陀再次憐憫一切眾生），欲求義利起大悲心（想要給予利益和安樂而生起大慈悲心），為諸弟子宣說法要（為弟子們宣講佛法的要義），乃至此能利益安樂（乃至這樣做能帶來利益和安樂）。爾時一分弟子恭敬聽聞（那時一部分弟子恭敬地聽聞），乃至精進修行法隨法行（乃至精進地修行，使行為符合佛法），一分弟子不恭敬聽聞（一部分弟子不恭敬地聽聞），乃至不精進修行法隨法行（乃至不精進地修行，使行為符合佛法），如來於彼不生歡喜（如來對於他們不生歡喜），乃至心不悵恨（乃至心中沒有遺憾）。如是三念住（像這樣三種念住），顯大師御眾時隨其次第（顯示大師帶領大眾時，按照次第），於一切種愛恚俱煩惱並習氣不現行具足中（在一切愛、嗔等煩惱以及習氣都不顯現的情況下），所有定慧等為體（所有定和慧等作為其本體）。
不護者（不護），即三不護（就是三種不護）。謂大師御眾時（指大師帶領大眾時），于隨所欲教授教誡方便具足中（在隨心所欲地教授教誡的方便都具備的情況下），若定若慧乃至廣說（無論是定還是慧，乃至廣說）。何等為三（哪三種）？如經言（如經中所說）：『如來身業清凈現行無不清凈（如來的身業清凈顯現，沒有不清凈的），現行身業可須覆藏（顯現的身業需要隱藏），謂勿他知我之所有語業意業（意思是不要讓別人知道我的所有語業和意業），現行亦爾（顯現的語業和意業也是如此）。』由彼大師心無懼慮（由於那位大師心中沒有恐懼和憂慮），善御所化一切大眾（善於引導和教化所有應該被教化的大眾）。
【English Translation】 English version: Dhyana and Wisdom: As explained extensively before. What are the three mindfulnesses? It means the Great Master, with compassion for all (Buddha's compassion for all beings), desiring to benefit and bring happiness, arises with great compassion (wanting to give benefit and happiness arises with great compassion), and proclaims the Dharma essentials to the disciples (proclaims the essential points of the Dharma to the disciples), telling the Bhikkhus (telling the monks): 'You should know that this can bring benefit, this can bring happiness, this can bring benefit and happiness.' At that time, if there are disciples who respectfully listen (at that time, if there are disciples who respectfully listen), and after hearing, sincerely accept and abide by the teaching with a devoted mind (and after hearing, sincerely accept and abide by the teaching with a devoted mind), diligently cultivate and practice the Dharma in accordance with the Dharma (diligently cultivate and practice the Dharma in accordance with the Dharma), the Tathagata does not generate joy or elation towards them (the Tathagata does not generate joy or elation towards them), but only arises with great equanimity, abiding in mindfulness and right knowledge (but only arises with great equanimity, abiding in mindfulness and right knowledge), following the teachings and instructions that the holy assembly should cultivate (following the teachings and instructions that the holy assembly should cultivate). This is called the first non-common mindfulness (this is called the first non-common mindfulness).
Furthermore, the Great Master, with compassion for all (Buddha's compassion for all beings), desiring to benefit and bring happiness, arises with great compassion (wanting to give benefit and happiness arises with great compassion), and proclaims the Dharma essentials to the disciples (proclaims the essential points of the Dharma to the disciples), even to the point that this can bring benefit and happiness. At that time, if there are disciples who do not respectfully listen (at that time, if there are disciples who do not respectfully listen), and do not diligently cultivate and practice the Dharma in accordance with the Dharma (and do not diligently cultivate and practice the Dharma in accordance with the Dharma), the Tathagata does not generate hatred towards them (the Tathagata does not generate hatred towards them), does not abandon responsibility, and has no regrets (does not abandon responsibility, and has no regrets), but only arises with great equanimity (but only arises with great equanimity), and so on, extensively explained. This is called the second non-common mindfulness (this is called the second non-common mindfulness).
Furthermore, the Great Master, with compassion for all (Buddha's compassion for all beings), desiring to benefit and bring happiness, arises with great compassion (wanting to give benefit and happiness arises with great compassion), and proclaims the Dharma essentials to the disciples (proclaims the essential points of the Dharma to the disciples), even to the point that this can bring benefit and happiness. At that time, some disciples respectfully listen (at that time, some disciples respectfully listen), and diligently cultivate and practice the Dharma in accordance with the Dharma (and diligently cultivate and practice the Dharma in accordance with the Dharma), while some disciples do not respectfully listen (while some disciples do not respectfully listen), and do not diligently cultivate and practice the Dharma in accordance with the Dharma (and do not diligently cultivate and practice the Dharma in accordance with the Dharma), the Tathagata does not generate joy towards them (the Tathagata does not generate joy towards them), and has no regrets in his heart (and has no regrets in his heart). These three mindfulnesses (these three mindfulnesses) reveal that when the Great Master leads the assembly, in sequential order (reveal that when the Great Master leads the assembly, in sequential order), in all kinds of love, hatred, afflictions, and habitual tendencies not manifesting (in all kinds of love, hatred, afflictions, and habitual tendencies not manifesting), all the samadhi and wisdom are the essence (all the samadhi and wisdom are the essence).
'Non-guarding' (Non-guarding) refers to the three non-guardings (refers to the three non-guardings). It means that when the Great Master leads the assembly (it means that when the Great Master leads the assembly), in the midst of fully equipped means of teaching and instructing as desired (in the midst of fully equipped means of teaching and instructing as desired), whether it is samadhi or wisdom, and so on, extensively explained (whether it is samadhi or wisdom, and so on, extensively explained). What are the three (What are the three)? As the sutra says (As the sutra says): 'The Tathagata's bodily actions are purely manifested, and there is nothing that is not pure (The Tathagata's bodily actions are purely manifested, and there is nothing that is not pure). The manifested bodily actions need to be concealed (The manifested bodily actions need to be concealed), meaning do not let others know all my verbal and mental actions (meaning do not let others know all my verbal and mental actions), and the manifested verbal and mental actions are also like this (and the manifested verbal and mental actions are also like this).' Because that Great Master has no fear or worry in his heart (Because that Great Master has no fear or worry in his heart), he skillfully guides and transforms all the masses that should be transformed (he skillfully guides and transforms all the masses that should be transformed).
隨其所欲。自然強力折伏攝受。教誡教授方便具足。
無忘失法者。謂於一切種隨其所作所說明記具足中。若定若慧乃至廣說。此中顯示依化事門。于隨所作等念具足中。所有三摩地等。是無忘失法。
永斷習氣者。謂一切智者。于非一切智所作不現行具足中。若定若慧乃至廣說。此中顯示一切智者于所有能表有餘煩惱所知障身語所作不現行具足中所有三摩地等。是永斷習氣。
大悲者。謂于緣無間苦境大悲住具足中。若定若慧乃至廣說。此中顯示于緣一切三界有情無間一切種苦境大悲住具足中所有三摩地等。是名大悲。
不共佛法者。即十八不共佛法。彼復云何。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。若定若慧乃至廣說。何等十八。如經言。如來無有誤失。無卒暴音。無忘失念。無不定心。無種種想。無不擇舍。志欲無退。精進無退。念無退。定無退。慧無退。解脫無退。一切身業智為前導隨智而轉。一切語業智為前導隨智而轉。一切意業智為前導隨智而轉。知過去世無著無礙。知未來世無著無礙。知現在世無著無礙。建立彼相如經廣說。
如來無有誤失者。謂阿羅漢比丘雖漏已盡。為乞食故出游城邑。或於一時與
【現代漢語翻譯】 現代漢語譯本：隨其所欲，自然以強大的力量折服、攝受，教導、訓誡，方便法門完備具足。
『無忘失法』是指對於一切事物，無論做什麼、說什麼，都能完全記住。無論是禪定還是智慧，乃至更廣的方面。這裡顯示的是依據教化眾生的方面，對於所做的一切等唸完備具足，所有三摩地等等，就是無忘失法。
『永斷習氣』是指一切智者，對於非一切智者所做的事情，不再顯現於行為上。無論是禪定還是智慧，乃至更廣的方面。這裡顯示的是一切智者對於所有能夠表現剩餘煩惱和所知障的身語行為，不再顯現於行為上，所有三摩地等等，就是永斷習氣。
『大悲』是指對於無間斷的痛苦境界，大悲心安住完備具足。無論是禪定還是智慧，乃至更廣的方面。這裡顯示的是對於緣於一切三界有情，無間斷的一切種類痛苦境界，大悲心安住完備具足，所有三摩地等等，就叫做大悲。
『不共佛法』就是十八不共佛法。那又是什麼呢？是指在不共的身語意業清凈完備具足中，在所依和果的根未得不退完備具足中，在不共的業顯現於行為上完備具足中，在不共的智慧安住完備具足中。無論是禪定還是智慧，乃至更廣的方面。什麼是十八種呢？如經文所說：如來沒有誤失，沒有卒暴音，沒有忘失念，沒有不定心，沒有種種想，沒有不擇舍，志欲沒有退，精進沒有退，念沒有退，定沒有退，慧沒有退，解脫沒有退，一切身業以智慧為前導，隨著智慧而運轉；一切語業以智慧為前導，隨著智慧而運轉；一切意業以智慧為前導，隨著智慧而運轉；知道過去世沒有執著沒有障礙，知道未來世沒有執著沒有障礙，知道現在世沒有執著沒有障礙。建立這些相，如經文廣泛解說。
如來沒有誤失，是指阿羅漢比丘雖然已經漏盡，爲了乞食而出遊城邑，或者在某個時候與
【English Translation】 English version: According to their desires, naturally subduing and embracing them with powerful force, teaching and instructing them, fully equipped with expedient means.
'Non-forgetfulness' refers to being fully mindful of everything, whatever is done or said. Whether it be through meditation or wisdom, and so on extensively. This shows that based on the aspect of teaching and transforming beings, being fully mindful of everything that is done, all Samadhis, etc., are non-forgetfulness.
'Eternally severing habitual tendencies' refers to the All-Knowing One, with regard to actions not performed by those who are not All-Knowing, not manifesting in behavior. Whether it be through meditation or wisdom, and so on extensively. This shows that the All-Knowing One, with regard to all actions of body and speech that can express remaining afflictions and the obscuration of knowledge, not manifesting in behavior, all Samadhis, etc., are the eternal severing of habitual tendencies.
'Great compassion' refers to being fully established in great compassion towards the uninterrupted realm of suffering. Whether it be through meditation or wisdom, and so on extensively. This shows that with regard to all sentient beings in the three realms, being fully established in great compassion towards the uninterrupted realm of all kinds of suffering, all Samadhis, etc., are called great compassion.
'Non-common Buddha Dharmas' are the eighteen non-common Buddha Dharmas. What are they? They refer to being fully complete in the purity of non-common actions of body, speech, and mind; in the roots of the basis and result being unobtained and non-retrogressing; in the non-common actions manifesting in behavior; in the non-common wisdom being fully established. Whether it be through meditation or wisdom, and so on extensively. What are the eighteen? As the sutra says: The Tathagata (如來) [Thus Come One] has no error, no abrupt sounds, no forgetfulness of mindfulness, no unsteady mind, no diverse thoughts, no unselective abandonment, no decline in aspiration, no decline in diligence, no decline in mindfulness, no decline in concentration, no decline in wisdom, no decline in liberation. All actions of body are led by wisdom and follow wisdom; all actions of speech are led by wisdom and follow wisdom; all actions of mind are led by wisdom and follow wisdom; knowing the past without attachment or obstruction, knowing the future without attachment or obstruction, knowing the present without attachment or obstruction. Establishing these characteristics, as the sutra extensively explains.
The Tathagata (如來) [Thus Come One] has no error, refers to an Arhat (阿羅漢) [one who is worthy] Bhikshu (比丘) [monk] although having exhausted all outflows, going out to cities to beg for food, or at some time with
惡象惡馬惡牛惡狗等共為游止。或於一時踐躡叢刺齊足越坑。或於一時入女人家。不依正理而作語言。或於林野捨棄正道而行邪徑。或與盜賊猛惡獸等共為游止。如是等誤失事阿羅漢猶有。如來永無。
無卒暴音者。謂阿羅漢或於一時遊行林野迷失道路。或入空宅揚聲叫喚發大暴音。因不染污習氣過失聚。露唇齒而現大笑。如是等卒暴音阿羅漢猶有。如來永無。
無忘失念者。謂阿羅漢猶有不染污。久遠所作久遠所說忘失憶念。如來永無。無不定心者。謂阿羅漢斂心方定。出即不定。如來於一切位無不定。心無種種想者。謂阿羅漢于有餘生死起違逆想。于無餘涅槃起寂靜想。如來於生死涅槃無差別想。由住第一大舍故。無不擇舍者。謂阿羅漢不以智慧簡擇。棄捨有情利益事。如來無此等事故無不擇舍。又阿羅漢于所知障凈有未得退。謂志欲退精進退念退定退慧退解脫退。如是六退如來永無。
又阿羅漢或於一時善身業轉。或於一時無記身業轉。語業意業亦爾。如來三業智為前導故隨智而轉。故無有無記。智為前導者。智所等起故。隨智而轉者與智俱行故。
又阿羅漢比丘於三世所知事。不能起心即解故智見有著不能一切悉解。故智見有礙。如來於三世境暫起心時即遍知一切。是故智見無著無
【現代漢語翻譯】 現代漢語譯本 與惡象、惡馬、惡牛、惡狗等一同遊蕩停留。有時踐踏叢生的荊棘，雙腳並齊地跨越坑洞。有時進入女人家中，不依據正理而言語。有時在林野中捨棄正道而行邪徑。或者與盜賊、兇猛的野獸等一同遊蕩停留。像這樣的過失，阿羅漢（Arhat，已證得解脫的聖者）還會有，如來（Tathagata，佛的稱號）永遠不會有。
沒有卒暴音的情況。指的是阿羅漢有時在林野中迷失道路，或者進入空宅大聲叫喊，發出很大的粗暴聲音。因為不染污的習氣過失，露出牙齒而大笑。像這樣的卒暴音，阿羅漢還會有，如來永遠不會有。
沒有忘失唸的情況。指的是阿羅漢還會有不染污的，對於很久以前所做的事情、很久以前所說的話，忘失記憶的情況。如來永遠不會有。沒有不定心的情況。指的是阿羅漢收攝心才能安定，離開收攝心就不安定。如來在任何時候都不會有不定心。沒有種種想法的情況。指的是阿羅漢對於有餘生死（還有殘餘煩惱的生死輪迴）會產生違逆的想法，對於無餘涅槃（完全寂滅的涅槃）會產生寂靜的想法。如來對於生死和涅槃沒有差別之想，因為安住于第一大舍（最偉大的平等心）的緣故。沒有不選擇捨棄的情況。指的是阿羅漢不以智慧來簡擇，捨棄對眾生有利益的事情。如來沒有這些過失，所以沒有不選擇捨棄的情況。此外，阿羅漢對於所知障（對一切事物認識的障礙）的清凈，還有未得到和退失的情況，指的是志欲退、精進退、念退、定退、慧退、解脫退。像這樣的六種退失，如來永遠不會有。
此外，阿羅漢比丘有時是善的身業（善的行為）運轉，有時是無記的身業（非善非惡的行為）運轉，語業（語言行為）和意業（思想行為）也是這樣。如來的身語意三業，都是以智慧為先導，所以隨著智慧而運轉，因此不會有無記的情況。以智慧為先導，指的是由智慧所引發。隨著智慧而運轉，指的是與智慧一同執行。
此外，阿羅漢比丘對於三世（過去、現在、未來）所知的事情，不能立即生起心念就理解，所以智見（智慧和見解）有障礙，不能完全徹底地理解。所以智見有障礙。如來對於三世的境界，暫時生起心念時，就能普遍地知曉一切，因此智見沒有障礙。
【English Translation】 English version They wander and dwell together with vicious elephants, vicious horses, vicious cattle, vicious dogs, and so on. Sometimes they trample on thorny thickets, step over pits with their feet together. Sometimes they enter women's houses, and speak without adhering to the correct principles. Sometimes in forests and fields, they abandon the right path and walk on crooked paths. Or they wander and dwell together with thieves and fierce beasts. Such errors still occur in Arhats (Arhat, a saint who has attained liberation), but never in the Tathagata (Tathagata, an epithet of the Buddha).
There is no sudden harshness of voice. This refers to Arhats sometimes losing their way in forests and fields, or entering empty houses and shouting loudly, making great harsh noises. Because of non-defiling habitual faults, they show their teeth and laugh loudly. Such sudden harshness of voice still occurs in Arhats, but never in the Tathagata.
There is no forgetfulness of mindfulness. This refers to Arhats still having non-defiling forgetfulness of things done long ago and things said long ago. The Tathagata never has this. There is no unsteady mind. This refers to Arhats being able to concentrate their minds only when they gather their thoughts, but becoming unsteady when they release their concentration. The Tathagata is never unsteady in any situation. There are no various thoughts. This refers to Arhats having aversion towards the remaining cycle of birth and death (rebirth with remaining afflictions), and having thoughts of tranquility towards Nirvana (complete extinction of suffering). The Tathagata has no differentiated thoughts towards birth and death and Nirvana, because he dwells in the first great equanimity (the greatest impartiality). There is no non-selective abandonment. This refers to Arhats not using wisdom to discern and abandoning things that benefit sentient beings. The Tathagata has no such faults, so there is no non-selective abandonment. Furthermore, the purification of the Arhat's cognitive obscurations (obstacles to knowing all things) is not yet attained and is subject to regression, meaning that their aspiration regresses, their diligence regresses, their mindfulness regresses, their concentration regresses, their wisdom regresses, and their liberation regresses. Such six regressions never occur in the Tathagata.
Furthermore, an Arhat Bhikshu (Arhat Bhikshu, a fully ordained monk who has attained Arhatship) sometimes engages in virtuous bodily actions, and sometimes engages in neutral bodily actions (neither virtuous nor unvirtuous). The same is true for verbal actions and mental actions. The Tathagata's three actions of body, speech, and mind are always guided by wisdom, and therefore follow wisdom, so there are no neutral actions. Guided by wisdom means that they are initiated by wisdom. Following wisdom means that they proceed together with wisdom.
Furthermore, an Arhat Bhikshu cannot immediately understand things known in the three times (past, present, and future) as soon as they arise in his mind, so his wisdom and insight (wisdom and understanding) are obstructed, and he cannot fully and thoroughly understand everything. Therefore, his wisdom and insight are obstructed. When the Tathagata temporarily directs his mind towards the realms of the three times, he immediately knows everything universally, so his wisdom and insight are unobstructed.
礙。十八中前六于不共身語意業清凈具足中。所有三摩地等為體。無有誤失依身清凈說。無卒暴音依語業清凈說。無忘失念無不定心。無種種想無不擇舍。此四依意業清凈說。志欲無退乃至解脫無退。此六于所依及果根未得不退具足中。所有三摩地等為體。所依謂志欲。果謂解脫。根謂精進等。一切身語意業智為前導隨智而轉。此三于不共業現行具足中。所有三摩地等為體。知去來今無著無礙。此三于不共智住具足中。所有三摩地等為體。
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法。云何于蘊界處一切種妙智性具足。謂于蘊等自性差別相。通達一切差別邊際智成滿故。
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。此中顯示如是等功德引發所依止。能引發補特伽羅。能引發方便。云何能引發方便。謂于隨所建立教法。以眾多作意定心。起數數思惟行相。如欲引發無量時依止靜慮。于慈俱心無恨無怨等教法。以修慧相應作意數數思惟。欲引發神通等時依止靜慮。于變一為多等教法。以修慧相應作意數數思惟。
【現代漢語翻譯】 現代漢語譯本： 『礙。』指在十八種不共功德中，前六種關於身語意業清凈具足的功德，以三摩地等為體性。沒有誤失，是依身清凈而說；沒有卒暴之音，是依語業清凈而說；沒有忘失正念，沒有心神不定，沒有種種妄想，沒有不加選擇的捨棄，這四種是依意業清凈而說。志向和慾望沒有退轉，乃至解脫也沒有退轉，這六種功德在於所依和果，以及根未得不退的具足中，以三摩地等為體性。所依指的是志向和慾望，果指的是解脫，根指的是精進等。一切身語意業都以智慧為先導，並隨著智慧而運轉，這三種功德在於不共之業現行具足中，以三摩地等為體性。了知過去、現在、未來，沒有執著，沒有障礙，這三種功德在於不共之智住具足中，以三摩地等為體性。
『一切種妙智者。』指的是對於蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（dhatu，十八界，即六根、六塵、六識）、處（ayatana，十二處，即六根、六塵）的一切種類的妙智之性具足，其中包含禪定、智慧以及與它們相應的各種心和心所法。如何才能在蘊、界、處的一切種妙智之性上達到具足呢？這是指對於蘊等的自性、差別相，通達一切差別和邊際的智慧達到圓滿的緣故。
如何引發這些功德呢？這指的是依止清凈的四靜慮（catvari dhyanani，四種禪定狀態），無論是外道、聲聞（sravaka，聽聞佛法者）、菩薩（bodhisattva，為利益眾生而發願成佛者）等，都能引發四無量心（catasro apramanah，慈、悲、喜、舍）和五神通（panca abhijna，天眼通、天耳通、他心通、宿命通、神足通）。大多數情況下，聲聞、菩薩、如來（tathagata，佛的稱號之一）等依止邊際的第四靜慮，從而引發其餘的功德。因為什麼原因才能引發這些功德呢？這是指依止靜慮，反覆思惟，隨所建立的法。這裡顯示了這些功德引發的所依止，能引發功德的補特伽羅（pudgala，個體），以及能引發功德的方便。什麼是能引發功德的方便呢？指的是對於隨所建立的教法，以眾多的作意和定心，生起反覆思惟的行相。例如，想要引發無量心時，依止靜慮，對於慈心、俱心、無恨無怨等教法，以與修慧相應的作意反覆思惟。想要引發神通等時，依止靜慮，對於變一為多等教法，以與修慧相應的作意反覆思惟。
【English Translation】 English version: 'Obstruction.' Refers to the first six of the eighteen unshared qualities, which pertain to the complete purity of body, speech, and mind, and whose essence is samadhi (concentration). The absence of error is described as purity of body; the absence of harsh sounds is described as purity of speech; the absence of forgotten mindfulness, the absence of mental instability, the absence of various thoughts, and the absence of indiscriminate abandonment—these four are described as purity of mind. The absence of regression in aspiration, and even the absence of regression in liberation—these six qualities, whose essence is samadhi, etc., are found in the complete possession of the basis, the result, and the unobtained non-regressing roots. The basis refers to aspiration; the result refers to liberation; the roots refer to diligence, etc. All actions of body, speech, and mind are led by wisdom and follow wisdom; these three qualities, whose essence is samadhi, etc., are found in the complete manifestation of unshared actions. Knowing the past, present, and future without attachment or obstruction—these three qualities, whose essence is samadhi, etc., are found in the complete possession of unshared wisdom.
'One who possesses all kinds of subtle wisdom.' Refers to the complete possession of the nature of all kinds of subtle wisdom regarding the skandhas (aggregates, the five components of an individual: form, feeling, perception, volition, and consciousness), dhatus (elements, the eighteen elements: six sense bases, six sense objects, and six consciousnesses), and ayatanas (sense fields, the twelve sense fields: six sense bases and six sense objects), including both samadhi and wisdom, as well as the mental states and mental factors associated with them. How does one achieve complete possession of the nature of all kinds of subtle wisdom regarding the skandhas, dhatus, and ayatanas? It is because one's wisdom, which thoroughly understands all the differences and limits of the nature and distinctions of the skandhas, etc., is perfected.
How are these qualities induced? It is by relying on the pure four dhyanas (four meditative states), whether one is a non-Buddhist, a sravaka (listener, a disciple who hears and follows the teachings), or a bodhisattva (one who aspires to achieve Buddhahood for the benefit of all beings), that one can induce the four immeasurables (catasro apramanah, loving-kindness, compassion, joy, and equanimity) and the five superknowledges (panca abhijna, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers). In most cases, sravakas, bodhisattvas, tathagatas (one of the titles of the Buddha), etc., rely on the ultimate fourth dhyana to induce the remaining qualities. What causes the induction of these qualities? It is by relying on dhyana and repeatedly contemplating the established teachings. This shows the basis for the induction of these qualities, the pudgala (individual) who can induce them, and the means to induce them. What are the means to induce these qualities? It refers to repeatedly contemplating the established teachings with numerous mental engagements and a concentrated mind. For example, when one wants to induce the immeasurables, one relies on dhyana and repeatedly contemplates teachings such as loving-kindness, co-joyfulness, absence of hatred and resentment, with mental engagement corresponding to the wisdom of cultivation. When one wants to induce superknowledges, one relies on dhyana and repeatedly contemplates teachings such as transforming one into many, with mental engagement corresponding to the wisdom of cultivation.
如是於一切處數數思惟。如所建立隨相應知。
又如是等功德略有二種。一現前發起自所作用。二安住自性。若現前發起自所作用。以出世間后所得世俗智為體。若安住自性。用出世間智為體。又現前發起自所作用者。謂諸聖者隨其所應發起斷所治障等種種作業。安住自性者。謂最勝寂靜無分別智所攝。無緣無量等現法樂住。
複次無量作何業。謂舍所治障哀愍住故。能速圓滿福德資糧。成熟有情心無懈倦。舍所治障者。謂如其次第四無量。能捨瞋害不樂愛恚故。哀愍住者。謂四無量。于利益有情事隨順轉住。由於一切有情哀愍住故能速圓滿福德資糧。成熟有情心無懈倦者。由愍諸有情不顧自身故。
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。此中顯初二解脫能引發變化事。由第三解脫。于凈不凈變化無有艱難。由四無色解脫。于寂靜解脫無有滯礙。由最後解脫。能住第一寂靜聖住。由勝解思惟故者。顯如是如是勝解義是解脫義。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。
【現代漢語翻譯】 現代漢語譯本： 應在一切處所反覆思惟，如所建立的法義，隨其相應地了知。
又如上所說的功德，略有二種：一是現前發起自身的作用，二是安住于自性。若現前發起自身的作用，以出世間后所得的世俗智為體。若安住于自性，用出世間智為體。又現前發起自身的作用，是指諸聖者隨其所應發起斷除所治之障礙等種種作業。安住自性，是指最殊勝的寂靜無分別智所攝，無緣、無量等現法樂住。
複次，無量（Apramāṇa）作何業？謂捨棄所治之障礙，以哀愍心安住，故能迅速圓滿福德資糧，成熟有情之心而無懈怠。捨棄所治之障礙，是指如其次第的四無量心（catasro apramāṇāḥ），能捨棄瞋恚、損害、不樂、愛戀、憎恨等。哀愍安住，是指四無量心，于利益有情之事隨順而轉。由於對一切有情哀愍安住，故能迅速圓滿福德資糧，成熟有情之心而無懈怠，是因為憐憫諸有情而不顧自身。
解脫（vimokṣa）作何業？謂引發變化之事，于凈與不凈之變化無有艱難，于寂靜解脫無有滯礙，能安住于第一寂靜聖住。由勝解思惟故。此中顯示初二解脫能引發變化之事，由第三解脫，于凈與不凈之變化無有艱難，由四無色解脫，于寂靜解脫無有滯礙，由最後解脫，能安住于第一寂靜聖住。由勝解思惟故，顯示如此如此勝解之義即是解脫之義。
勝處（abhibhāyatanāni）作何業？謂能令前三解脫所緣之境界自在而轉，由勝伏所緣故。
遍處（kṛtsnāyatanāni）作何業？謂善能成辦解脫所緣，遍滿流佈故。無諍（araṇā）作何業？謂所發語言，聞者皆信伏，愛護他人之心最為殊勝，如其所應而發語言故。
【English Translation】 English version: Thus, one should repeatedly contemplate in all places. According to what has been established, one should know accordingly.
Furthermore, the merits mentioned above are broadly of two types: first, presently initiating their own function; second, abiding in their own nature. If presently initiating their own function, it has the mundane wisdom obtained after emerging from the supramundane as its essence. If abiding in its own nature, it uses supramundane wisdom as its essence. Moreover, 'presently initiating their own function' refers to the various activities that the noble ones initiate as appropriate, such as severing the obstacles to be abandoned. 'Abiding in its own nature' refers to being encompassed by the most excellent, tranquil, non-discriminating wisdom, and dwelling in the present bliss of no object, immeasurability, and so on.
Furthermore, what is the function of the Immeasurables (Apramāṇa)? It is to abandon the obstacles to be abandoned, and to abide with compassion, thereby quickly perfecting the accumulation of merit and wisdom, and maturing sentient beings without weariness. 'Abandoning the obstacles to be abandoned' refers to the four Immeasurables (catasro apramāṇāḥ) in their respective order, which can abandon anger, harm, displeasure, attachment, hatred, and so on. 'Abiding with compassion' refers to the four Immeasurables, which turn in accordance with benefiting sentient beings. Because of abiding with compassion for all sentient beings, one can quickly perfect the accumulation of merit and wisdom, and mature sentient beings without weariness, because of compassion for sentient beings without regard for oneself.
What is the function of the Liberations (vimokṣa)? It is to induce transformations, without difficulty in transforming the pure and impure, without hindrance in tranquil liberation, and to be able to abide in the first tranquil noble abiding. It is due to superior understanding and contemplation. Here, it is shown that the first two Liberations can induce transformations; by the third Liberation, there is no difficulty in transforming the pure and impure; by the four formless Liberations, there is no hindrance in tranquil liberation; by the final Liberation, one can abide in the first tranquil noble abiding. 'Due to superior understanding and contemplation' shows that the meaning of such and such superior understanding is the meaning of liberation.
What is the function of the Mastery Bases (abhibhāyatanāni)? It is to enable the objects of the first three Liberations to turn freely, due to overcoming the objects.
What is the function of the Totality Bases (kṛtsnāyatanāni)? It is to skillfully accomplish the objects of liberation, because they pervade and spread everywhere. What is the function of Non-Contention (araṇā)? It is that the words spoken are believed and submitted to by those who hear them, because protecting the minds of others is most excellent, and because one speaks appropriately.
愿智作何業。謂能善記別三世等事。一切世間咸所恭敬。由達一切眾所歸仰故。
無礙解作何業。謂善說法要悅眾生心。能絕一切諸疑網故。
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。此中顯示神境天耳乃至漏盡通。如其次第能起身業化導等用。由天耳通解了一切言音差別能引語業故。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。此中顯示由所依清凈隨其所樂於所依身取住舍自在。即攝三句。謂故取生有等。由境界清凈于諸法中得自在轉。由心清凈於三摩地得自在轉。由智清凈任持如來無上正法。
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器。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。此中顯初二力能說增上生道。餘八力能說決定勝道。如是二種具足顯示諸佛所作。所以者何。世尊由處非處智力折伏一切世間無因論者惡因論者。宣說無倒增上生道。諸外道等於增上生或謂無因或謂自性。自
【現代漢語翻譯】 現代漢語譯本
愿智（Pranidhana-jnana，誓願智慧）作何業？謂能善於記別過去、現在、未來三世等事，一切世間都恭敬於他，因為通達一切眾生所歸向仰慕的緣故。 無礙解（Pratisamvid，無礙解）作何業？謂善於說法要，悅眾生心，能斷絕一切諸疑網的緣故。 神通（Abhijnana，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去未來，如應教授令永出離。此中顯示神境通、天耳通乃至漏盡通，如其次第能起身業化導等用。由天耳通解了一切言音差別能引語業故。相（Laksana，相）及隨好（Anuvyanjana，隨形好）作何業？謂能令暫見者謂大丈夫心生凈信。 清凈（Parisuddhi，清凈）作何業？謂由此勢力故，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。此中顯示由所依清凈隨其所樂於所依身取住舍自在，即攝三句。謂故取生有等。由境界清凈于諸法中得自在轉。由心清凈於三摩地得自在轉。由智清凈任持如來無上正法。 力（Bala，力量）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器，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。此中顯初二力能說增上生道，餘八力能說決定勝道。如是二種具足顯示諸佛所作。所以者何？世尊由處非處智力折伏一切世間無因論者惡因論者，宣說無倒增上生道。諸外道等於增上生或謂無因或謂自性。
【English Translation】 English version
What is the function of Pranidhana-jnana (Vow Wisdom)? It means being able to skillfully remember and distinguish matters of the three times (past, present, and future), and being revered by all the world, because of understanding everything that beings rely on and admire. What is the function of Pratisamvid (Unimpeded Eloquence)? It means being skilled in expounding the essential Dharma, delighting the minds of beings, and being able to cut off all nets of doubt. What is the function of Abhijnana (Supernatural Power)? It means using body karma, speech karma, and mindfulness to transform and guide sentient beings to enter the holy teachings, skillfully knowing all the thoughts and actions of sentient beings, as well as their past and future, and teaching them accordingly to achieve permanent liberation. This shows that the supernatural power of spiritual transformation, the supernatural power of heavenly hearing, and even the exhaustion of outflows, can, in their respective order, give rise to the functions of body karma, transformation, and guidance. Because the supernatural power of heavenly hearing understands all the differences in sounds, it can lead to speech karma. What is the function of Laksana (Marks) and Anuvyanjana (Minor Marks)? It means being able to cause those who see them even briefly to generate pure faith in the mind of a great person. What is the function of Parisuddhi (Purity)? It means that by this power, one can take birth according to one's desires, dwell for one kalpa or more, abandon the course of life, or freely transform in all dharmas, or freely transform in all samadhis, or uphold the correct Dharma of all Buddhas. This shows that by the purity of the basis, one can freely take, dwell in, and abandon the body according to one's desires, which encompasses three statements. That is, deliberately taking birth, etc. By the purity of the realm, one obtains freedom in all dharmas. By the purity of the mind, one obtains freedom in samadhi. By the purity of wisdom, one upholds the unsurpassed correct Dharma of the Tathagata. What is the function of Bala (Power)? It means eliminating the theories of causelessness and evil causes, the theory of attainment without effort, flawlessly expounding the path of higher rebirth, realizing the minds and actions of all sentient beings, being a proper vessel for teaching the Dharma, and being able to liberate the inclinations, latent tendencies, realms, and resources. According to their needs, one expounds the path of definite excellence, subdues all demons, and is skilled in distinguishing all questions and arguments. This shows that the first two powers can expound the path of higher rebirth, and the remaining eight powers can expound the path of definite excellence. These two kinds of powers fully display the actions of the Buddhas. Why is this so? The World Honored One, by the power of knowing what is and is not the case, refutes all the causeless and evil cause theorists in the world, and expounds the flawless path of higher rebirth. Externalists attribute higher rebirth to causelessness or self-nature.
在等為因故。名無因惡因論。由自業智力折伏一切世間不作而得論者。無倒宣說善趣正道。諸外道等謂不作業自然得報故。名不作而得論。由靜慮解脫等持等至智力。悟入一切有情心行。心所修行故名心行。由根上下智力。悟入一切正說法器。以信等根若善成熟能為法器故。由種種勝解智力。悟入一切勝劣意樂。由種種界智力。悟入一切可破隨眠諸煩惱性。由遍趣行智力。悟入一切大小乘教法所攝境界。由宿住隨念智力。悟入一切資糧前生所集聖道因緣。是名資糧。由死生智力。悟入一切當來功能性。由漏盡智力。悟入一切三界出離。由如是悟入已隨其所應宣說解脫出世聖道。此十名力者。善能降伏諸魔故。善能記別一切問論故。降伏諸魔者。由此十力能降伏蘊魔煩惱魔天魔死魔。為最勝故。雖斷所知障亦不能為礙故名最勝。記別一切問論者。謂于處非處乃至漏盡一切處。所有問論記別無滯故。
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。大師者。自利利他眾德圓滿故摧伏邪難外道者。謂能摧伏于如來所說成等正覺永斷諸漏障道法中邪難外道故。
念住作何業。謂能不染污攝御大眾。由於恭敬聽聞等無愛恚等諸煩惱故。
不護作何業。謂能無間斷教授教誡所化徒眾。由無藏護自
【現代漢語翻譯】 現代漢語譯本：『在等為因故』是指『無因惡因論』。由於佛陀憑藉自身業力智慧，能夠折服一切世間不修行卻自以為得道的論者，所以能正確宣說通往善趣的正道。而那些外道認為不修行也能自然得到果報，因此被稱為『不作而得論』。佛陀憑藉靜慮（Dhyana，禪定）、解脫（vimoksha，從束縛中解脫）、等持（Samadhi，專注）、等至（Samapatti，入定）等智力，能夠領悟一切有情的心行（Citta-carita，心的活動）和心所（Caitasika，心理活動），並修行這些法門，因此被稱為『心行』。佛陀憑藉對眾生根器高下的智慧，能夠領悟一切適合接受正法的器皿（Bhajana，比喻可以盛裝法水的容器，指堪能接受佛法教導的人）。因為信等根如果善於成熟，就能成為法器。佛陀憑藉種種勝解（Adhimoksha，殊勝的理解）的智慧，能夠領悟一切眾生殊勝或低劣的意樂（Adhyashaya，內心的傾向）。佛陀憑藉種種界（Dhatu，構成要素）的智慧，能夠領悟一切可以被破除的隨眠（Anushaya，潛在的煩惱）和各種煩惱的性質。佛陀憑藉遍趣行（Pratipatti，普遍的修行）的智慧，能夠領悟一切大小乘教法所包含的境界。佛陀憑藉宿住隨念（Purva-nivasanusmriti，回憶前世）的智慧，能夠領悟一切資糧（Sambhāra，修行的準備）和前生所積累的聖道因緣。這些都稱為資糧。佛陀憑藉死生智（Cyuty-utpada-jnana，死亡和出生的智慧），能夠領悟一切眾生未來的功能性。佛陀憑藉漏盡智（Asrava-ksaya-jnana，斷盡煩惱的智慧），能夠領悟一切從三界（Trailokya，欲界、色界、無色界）解脫的途徑。通過這樣的領悟，佛陀能夠隨其所應地宣說解脫和出世的聖道。這十種智慧被稱為『力』，因為它們能夠很好地降伏各種魔障，並且能夠很好地辨別一切問難和論點。降伏各種魔障是指，憑藉這十力能夠降伏蘊魔（Skandha-mara，五蘊帶來的痛苦）、煩惱魔（Klesha-mara，煩惱帶來的痛苦）、天魔（Devaputra-mara，障礙修行的魔）、死魔（Mrityu-mara，死亡帶來的痛苦）。因為是最殊勝的，即使斷除了所知障（Jneya-avarana，對真理的認知障礙）也不能成為阻礙，所以被稱為最殊勝。辨別一切問難和論點是指，對於一切是處非處（Sthana-asthana，合理的和不合理的）乃至漏盡（Asrava-ksaya，斷盡煩惱）的一切問題和論點，都能辨別清楚，沒有滯礙。 無畏（Vaisaradya，無所畏懼）的作用是什麼呢？就是在眾人之中，自信地宣稱『我是大師』，並摧伏一切邪難外道。『大師』是指自利利他、各種功德圓滿的人。『摧伏邪難外道』是指能夠摧伏那些對於如來所說的成等正覺（Samyak-sambuddha，完全覺悟）、永斷諸漏（Sarva-asrava-prahana，斷絕所有煩惱）和障礙正道的法門提出邪難的外道。 念住（Smrtyupasthana，正念的建立）的作用是什麼呢？就是能夠不被染污地攝受和引導大眾。因為對於恭敬聽聞佛法等行為沒有愛戀和憎恨等各種煩惱。 不護（Arakshana，不保護）的作用是什麼呢？就是能夠不間斷地教授和教誡所要教化的徒眾。因為沒有隱藏和保護自己。
【English Translation】 English version: 'Being in waiting is the cause' refers to the 'doctrine of causeless evil cause'. Because the Buddha, relying on the power of his own karma and wisdom, can subdue all worldly debaters who do not practice but think they have attained the path, he can correctly proclaim the right path to good destinies. Those non-Buddhist doctrines believe that one can naturally receive rewards without practice, so they are called 'doctrine of attainment without action'. The Buddha, relying on the power of Dhyana (meditation), vimoksha (liberation), Samadhi (concentration), Samapatti (attainment), and other wisdoms, can comprehend the Citta-carita (activities of the mind) and Caitasika (mental activities) of all sentient beings, and practice these Dharmas, so he is called 'mind activity'. The Buddha, relying on the wisdom of the superior and inferior faculties of beings, can comprehend all suitable vessels (Bhajana, a metaphor for a container that can hold the water of Dharma, referring to those who are capable of receiving the teachings of the Buddha) for receiving the right Dharma. Because the roots of faith and so on, if well matured, can become Dharma vessels. The Buddha, relying on the wisdom of various Adhimoksha (superior understanding), can comprehend the superior or inferior Adhyashaya (inner inclinations) of all beings. The Buddha, relying on the wisdom of various Dhatu (elements), can comprehend all Anushaya (latent afflictions) that can be broken and the nature of various afflictions. The Buddha, relying on the wisdom of Pratipatti (universal practice), can comprehend all realms contained in the teachings of both the Mahayana and Hinayana. The Buddha, relying on the wisdom of Purva-nivasanusmriti (recollection of past lives), can comprehend all Sambhāra (preparations for practice) and the causes and conditions of the holy path accumulated in previous lives. These are all called Sambhāra. The Buddha, relying on the wisdom of Cyuty-utpada-jnana (wisdom of death and birth), can comprehend the future functionality of all beings. The Buddha, relying on the wisdom of Asrava-ksaya-jnana (wisdom of the exhaustion of outflows), can comprehend all paths to liberation from the Trailokya (three realms: desire realm, form realm, formless realm). Through such comprehension, the Buddha can proclaim liberation and the transcendental holy path as appropriate. These ten wisdoms are called 'powers' because they can well subdue various demonic obstacles and can well distinguish all questions and arguments. Subduing various demonic obstacles means that with these ten powers, one can subdue Skandha-mara (suffering from the five aggregates), Klesha-mara (suffering from afflictions), Devaputra-mara (demons that obstruct practice), and Mrityu-mara (suffering from death). Because it is the most supreme, even if the Jneya-avarana (cognitive obscuration) is cut off, it cannot become an obstacle, so it is called the most supreme. Distinguishing all questions and arguments means that for all questions and arguments about Sthana-asthana (reasonable and unreasonable) and even Asrava-ksaya (exhaustion of outflows), one can distinguish clearly without hindrance. What is the function of Vaisaradya (fearlessness)? It is to confidently proclaim 'I am the master' in the midst of the assembly and to subdue all heretical and difficult non-Buddhists. 'Master' refers to a person who benefits both himself and others and is full of various merits. 'Subduing heretical and difficult non-Buddhists' refers to being able to subdue those non-Buddhists who raise heretical difficulties regarding the Samyak-sambuddha (perfect enlightenment) spoken by the Tathagata, the Sarva-asrava-prahana (permanent cessation of all outflows), and the Dharmas that obstruct the right path. What is the function of Smrtyupasthana (establishment of mindfulness)? It is to be able to receive and guide the masses without being defiled. Because there are no afflictions such as love and hatred for behaviors such as respectfully listening to the Dharma. What is the function of Arakshana (non-protection)? It is to be able to continuously teach and instruct the disciples to be taught. Because there is no hiding and protecting oneself.
過慮顯彰故。
無忘失法作何業。謂能不捨離一切佛事。所以者何。由此于諸有情現前應利益事。能無放逸不越一剎那故。
永斷習氣作何業。謂離諸煩惱亦不顯現似諸煩惱所作事業。非如阿羅漢比丘猶現誤失等事。
大悲作何業。謂日夜六時遍觀世間。誰減誰退誰增誰進。如是等種種觀察。
不共佛法作何業。謂由身語意業清凈以得不退若行若住。映蔽一切聲聞獨覺。如此諸句依前所說。于不共三業清凈具足等相。如應配釋。
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成熟。已成熟者令解脫。絕疑網者於一切處智無礙故。令正法眼得久住者。于彼彼時方為斷所化有情疑惑。宣說種種法門差別。諸結集者次第結集。令不滅故。依此法眼未成熟有情令速成熟。已成熟者速令解脫。複次于諸現觀位證得後後勝品道時。舍前所得下劣品道。如證得此果所攝道時。即舍此向所攝道。以不復現前故。
又即此時集斷作證。由得果時永斷此所治種類煩惱品粗重令無餘故。證得勝品轉依故。
複次于無餘涅槃界聲聞獨覺一切聖道。由頓舍所舍非。諸菩薩是故唯說諸菩薩為無盡善根者無盡功德者。頓舍所舍者。是究竟不現行舍義。非諸菩薩所
【現代漢語翻譯】 現代漢語譯本 過濾顯彰的作用是什麼？是由於過濾而使（佛的功德）更加明顯和彰顯。
無忘失法（不忘記所有佛法）的作用是什麼？是指能夠不捨棄一切佛事。為什麼這麼說呢？因為由此對於一切有情眾生，在他們面前應該利益的事情，能夠不放逸，不超越一剎那的時間。
永斷習氣的作用是什麼？是指遠離一切煩惱，也不顯現類似煩惱所作的事業。不像阿羅漢比丘那樣，仍然會顯現誤失等事情。
大悲的作用是什麼？是指日夜六時遍觀世間，誰在減少，誰在退步，誰在增加，誰在進步，像這樣種種地觀察。
不共佛法（不與聲聞、緣覺二乘共有之法）的作用是什麼？是指由於身語意業的清凈，從而得到不退轉，無論是行走還是安住。能夠掩蓋一切聲聞和獨覺（辟支佛）。這些語句是依據前面所說的，對於不共三業清凈具足等相，如相應地配合解釋。
一切種妙智（通達一切事物的智慧）的作用是什麼？是指能夠斷絕一切有情眾生的一切疑網，使正法眼長久地住世。由此，對於沒有成熟的有情眾生，使他們成熟；對於已經成熟的有情眾生，使他們解脫。斷絕疑網是因為在一切處智慧都沒有障礙。使正法眼能夠長久住世，是因為在彼彼時方，爲了斷除所化有情眾生的疑惑，宣說種種法門的差別，諸結集者次第地結集，使之不滅。依靠此法眼，使沒有成熟的有情眾生迅速成熟，使已經成熟的有情眾生迅速解脫。再次，對於在現觀位證得後後勝品道的時候，捨棄先前所得的下劣品道。如證得此果所攝之道的時候，就捨棄此向所攝之道，因為不再現前了。
又，就在此時，集斷作證，由於得到果位的時候，永遠斷除此所對治的種類煩惱的品粗重，使之沒有剩餘。證得勝品轉依的緣故。
再次，對於無餘涅槃界（沒有煩惱剩餘的涅槃境界）的聲聞和獨覺的一切聖道，由於頓舍所舍，不是諸菩薩。所以只說諸菩薩是無盡善根者，無盡功德者。頓舍所舍，是究竟不現行舍的含義，不是諸菩薩所（為）。
【English Translation】 English version What is the function of 'filtering and manifesting'? It is because of filtering that (the Buddha's merits) become more obvious and manifest.
What is the function of 'non-forgetting Dharma' (not forgetting all the Buddha's teachings)? It refers to being able to not abandon all Buddha activities. Why is this so? Because, due to this, for all sentient beings, in matters that should benefit them, one can be diligent and not exceed even a single moment.
What is the function of 'permanently cutting off habitual tendencies'? It refers to being away from all afflictions and not manifesting activities similar to those caused by afflictions. It is not like Arhat Bhikshus, who still manifest mistakes and other things.
What is the function of 'great compassion'? It refers to observing the world throughout the six periods of day and night, who is decreasing, who is regressing, who is increasing, who is progressing, and observing in various ways like this.
What is the function of 'non-common Buddha Dharma' (Dharma not shared with the two vehicles of Sravakas and Pratyekabuddhas)? It refers to, due to the purity of body, speech, and mind, obtaining non-retrogression, whether walking or dwelling. It can overshadow all Sravakas and Pratyekabuddhas (Solitary Buddhas). These sentences are based on what was said earlier, regarding the aspects of the non-common three karmas being pure and complete, and should be explained accordingly.
What is the function of 'all-knowing wisdom' (wisdom that understands all things)? It refers to being able to cut off all doubts and nets of all sentient beings, and to make the Right Dharma Eye dwell in the world for a long time. Due to this, for sentient beings who are not yet mature, one makes them mature; for sentient beings who are already mature, one liberates them. Cutting off doubts and nets is because wisdom is unobstructed in all places. Making the Right Dharma Eye dwell for a long time is because, at various times and places, in order to cut off the doubts of sentient beings to be transformed, one proclaims various differences in Dharma doors, and the compilers compile them in order, so that they do not perish. Relying on this Dharma Eye, one quickly matures sentient beings who are not yet mature, and quickly liberates sentient beings who are already mature. Furthermore, when attaining later and superior paths in the stages of direct perception, one abandons the previously attained inferior paths. For example, when attaining the path included in this fruit, one abandons the path included in this direction, because it no longer appears.
Also, at this very moment, one gathers the cutting off and makes proof, because when attaining the fruit, one permanently cuts off the coarse weight of the afflictions of the type to be treated, so that there is nothing remaining. It is because one attains the transformation of reliance on the superior quality.
Furthermore, regarding all the holy paths of Sravakas and Pratyekabuddhas in the realm of Nirvana without remainder (the state of Nirvana without remaining afflictions), because of the sudden abandonment of what is to be abandoned, it is not the case for Bodhisattvas. Therefore, it is only said that Bodhisattvas are those with inexhaustible roots of goodness, those with inexhaustible merits. Sudden abandonment of what is to be abandoned is the meaning of ultimate non-manifest abandonment, which is not (done) by Bodhisattvas.
得聖道。有如是舍。為欲利益一切有情皆得涅槃故由此因緣無盡慧經等。說諸菩薩為無盡善根者無盡功德者。
複次何故建立諸無記事。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。此中顯示如來於諸外道所問世間常無常等事中建立十四不可記事。由彼所問不如正理能引無義利故。何等問論能引義利。謂依四聖諦所有問論。由此問論因果染凈應思處所攝故。
複次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。
複次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。
所知境者略有六種。一迷亂。二迷亂所依。三不迷亂所依。四迷亂不迷亂。五不迷亂。六不迷亂等流迷亂者。謂能取所取執。迷亂所依者。謂聖智所行唯有行相。虛妄分別為體。由有此故一切愚夫迷
亂執轉不迷亂所依者。謂真如是無分別智所依處故。迷亂不迷亂者。謂隨順出世智所有聞慧等諸善法分別所知境故隨順無分別智故。不迷亂者。謂無分別智。不迷亂等流者。謂聖道后所得善法。方便善巧者略有四種。一成熟有情善巧。二圓滿佛法善巧。三速證神通善巧。四道無斷善巧。成熟有情善巧者。謂四攝事。由攝受彼令處善法故。圓滿佛法善巧者。謂慧波羅蜜多。如經言。若菩薩摩訶薩欲得圓滿施波羅蜜多乃至一切種妙智性。當學般若波羅蜜多故。速證神通善巧者。謂日夜六時發露諸惡。隨喜功德。勸請諸佛。迴向善根等。廣說如聖者彌勒所問經道無斷善巧者。謂無住處涅槃。由此數數究竟無斷。周遍十方一切世界。隨所應化。示現一切佛菩薩行。
虛妄分別者略有十種。謂根本分別。相分別。相顯現分別。相變異分別。相顯現變異分別。他引分別。不如理分別。如理分別執著分別。散亂分別。根本分別者。謂阿賴耶識。是一切分別種子故。相分別者。謂身所居處所受用識。是所取相故。彼復如其次第以諸色根器世界色等境界為相。相顯現分別者。謂六識身及意。如前所說。所取相而顯現故。相變異分別者。謂如前所說。身等相變異生起。相顯現變異分別者。謂如前所說。眼識等相顯現。于苦樂等位差別
【現代漢語翻譯】 現代漢語譯本 『亂執轉不迷亂所依者』，是指真如（Tathata，事物的真實本性）是無分別智（non-discriminating wisdom）所依之處，因此不會迷亂。 『迷亂不迷亂者』，是指隨順出世智（transcendental wisdom）的所有聞慧（learning wisdom）等諸善法，因為它們分別所知境（knowable objects），所以隨順無分別智，因此不迷亂。 『不迷亂者』，是指無分別智本身。 『不迷亂等流者』，是指聖道（noble path）之後的后得善法（subsequent good dharmas）。 『方便善巧者』，略有四種：一、成熟有情善巧（skillful means to ripen sentient beings）；二、圓滿佛法善巧（skillful means to perfect the Buddha's teachings）；三、速證神通善巧（skillful means to quickly attain supernormal powers）；四、道無斷善巧（skillful means to ensure the path is uninterrupted）。 『成熟有情善巧』，是指四攝事（four means of attraction），通過攝受他們，使他們安住于善法之中。 『圓滿佛法善巧』，是指慧波羅蜜多（Prajnaparamita，智慧的完美）。如經中所說：『若菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）想要圓滿施波羅蜜多（Dana Paramita，佈施的完美）乃至一切種妙智性（all kinds of wonderful wisdom），應當學習般若波羅蜜多（Prajnaparamita，智慧的完美）。』 『速證神通善巧』，是指日夜六時發露諸惡（revealing all evils），隨喜功德（rejoicing in merits），勸請諸佛（entreating all Buddhas），迴向善根（dedicating roots of virtue）等。詳細內容如聖者彌勒（Maitreya，未來佛）所問經中所說。 『道無斷善巧』，是指無住處涅槃（non-abiding Nirvana）。由此數數究竟無斷，周遍十方一切世界，隨所應化，示現一切佛菩薩行。 『虛妄分別者』，略有十種：謂根本分別（root discrimination），相分別（appearance discrimination），相顯現分別（appearance manifestation discrimination），相變異分別（appearance alteration discrimination），相顯現變異分別（appearance manifestation alteration discrimination），他引分別（other-induced discrimination），不如理分別（irrational discrimination），如理分別（rational discrimination），執著分別（attachment discrimination），散亂分別（distracted discrimination）。 『根本分別』，是指阿賴耶識（Alaya-vijnana，storehouse consciousness），因為它是所有分別的種子。 『相分別』，是指身體、所居住的處所、所受用的識，是所取相（objectively perceived appearances）。它們又如其次第地以諸色根（sense organs）、器世界（receptacle world）、色等境界為相。 『相顯現分別』，是指六識身（six consciousnesses）及意（mind），如前所說，所取相而顯現。 『相變異分別』，是指如前所說，身體等相的變異生起。 『相顯現變異分別』，是指如前所說，眼識等相顯現，于苦樂等位差別。
【English Translation】 English version 'Distorted clinging does not confuse what it relies on' refers to Thusness (Tathata, the true nature of things) being the place where non-discriminating wisdom relies, therefore it is not confused. 'Confusion and non-confusion' refers to all good dharmas such as learning wisdom (learning wisdom) that accord with transcendental wisdom, because they discriminate knowable objects, they accord with non-discriminating wisdom, therefore they are not confused. 'Non-confusion' refers to non-discriminating wisdom itself. 'Non-confusion outflow' refers to subsequent good dharmas (subsequent good dharmas) after the noble path. 'Skillful means' are roughly of four types: 1. Skillful means to ripen sentient beings; 2. Skillful means to perfect the Buddha's teachings; 3. Skillful means to quickly attain supernormal powers; 4. Skillful means to ensure the path is uninterrupted. 'Skillful means to ripen sentient beings' refers to the four means of attraction, by attracting them, causing them to abide in good dharmas. 'Skillful means to perfect the Buddha's teachings' refers to the Perfection of Wisdom (Prajnaparamita). As it is said in the sutra: 'If a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) wishes to perfect the Perfection of Giving (Dana Paramita) and even all kinds of wonderful wisdom, they should study the Perfection of Wisdom (Prajnaparamita).' 'Skillful means to quickly attain supernormal powers' refers to revealing all evils day and night, rejoicing in merits, entreating all Buddhas, dedicating roots of virtue, etc. Detailed content is as described in the sutra asked by the venerable Maitreya (Maitreya, the future Buddha). 'Skillful means to ensure the path is uninterrupted' refers to non-abiding Nirvana. Therefore, it is repeatedly and ultimately uninterrupted, pervading all worlds in the ten directions, manifesting all the practices of Buddhas and Bodhisattvas according to what should be transformed. 'False discriminations' are roughly of ten types: namely, root discrimination, appearance discrimination, appearance manifestation discrimination, appearance alteration discrimination, appearance manifestation alteration discrimination, other-induced discrimination, irrational discrimination, rational discrimination, attachment discrimination, and distracted discrimination. 'Root discrimination' refers to the Alaya-vijnana (Alaya-vijnana, storehouse consciousness), because it is the seed of all discriminations. 'Appearance discrimination' refers to the body, the place of residence, and the consciousness that is enjoyed, which are objectively perceived appearances. They in turn take the sense organs, the receptacle world, and the realm of form, etc., as their appearances. 'Appearance manifestation discrimination' refers to the six consciousnesses and the mind, as mentioned earlier, the objectively perceived appearances manifest. 'Appearance alteration discrimination' refers to the arising of alterations in the appearances of the body, etc., as mentioned earlier. 'Appearance manifestation alteration discrimination' refers to the manifestation of the appearances of the eye consciousness, etc., as mentioned earlier, with differences in the positions of suffering and pleasure.
生起。他引分別者。謂教法所攝名句文身相。此復二種。一惡說法律為體。二善說法律為體。由此增上力如其次第引二作意所攝。謂不如理分別如理分別執著分別者。謂不如理分別所起六十二見所攝。所有分別散亂分別者。謂如理分別所起無性等執為相所有分別。
此復十種。謂無性分別。有性分別。增益分別。損減分別。一性分別。異性分別。自性分別。差別分別。隨名義分別。隨義名分別。如是十種分別依般若波羅蜜多初分宣說。如經言。舍利子。是菩薩實有菩薩正不隨觀菩薩。正不隨觀菩薩名正不隨觀般若波羅蜜多。正不隨觀菩提。正不隨觀行。正不隨觀不行。所以者何。名自性空非空性。色自性空非空性。乃至識自性空非空性。何以故。此色空性非即色亦不離色。別有空性。色即是空性。空性即是色乃至識亦爾。何以故。此唯有名。所謂此是菩薩名。此是菩薩。此是般若波羅蜜多。此是菩提。此是色乃至此是識。由彼自性無生無滅無染無凈。菩薩行般若波羅蜜多時正不隨觀生。乃至正不隨觀凈。何以故。于所計度彼彼諸法假立客名。由隨客名而起言說。隨如是如是言說。起如是如是執著。菩薩于如是一切名正不隨觀。正不隨觀故不生執著。於此經中為對治無性分別故。說如是言。是菩薩實有菩薩。如是
{ "translations": [ "現代漢語譯本：", "生起：他引分別者，指的是教法所包含的名、句、文身（指文字的組合形式）的各種相狀。這又分為兩種：一是惡說法律（錯誤的教法）為本體，二是善說法律（正確的教法）為本體。由於這些增上力的影響，依次產生兩種作意所包含的內容，即不如理分別和如理分別。", "執著分別者：指的是由不如理分別所產生的六十二見（各種錯誤的見解）所包含的內容。", "所有分別散亂分別者：指的是由如理分別所產生的，以無自性等執著為相狀的所有分別。", "這又分為十種：即無性分別、有性分別、增益分別、損減分別、一性分別、異性分別、自性分別、差別分別、隨名義分別、隨義名分別。這十種分別依據《般若波羅蜜多》（Prajnaparamita，智慧的完成）的最初部分進行宣說。如經文所說：『舍利子（Sariputra，佛陀的十大弟子之一）。菩薩真實存在，菩薩正確地不隨順觀察菩薩，正確地不隨順觀察菩薩之名，正確地不隨順觀察般若波羅蜜多，正確地不隨順觀察菩提（Bodhi，覺悟），正確地不隨順觀察行，正確地不隨順觀察不行。為什麼呢？因為名自性是空的，不是非空性。色（Rupa，物質）自性是空的，不是非空性，乃至識（Vijnana，意識）自性是空的，不是非空性。為什麼呢？因為這色空性不是即色，也不是離開色，另外存在空性。色即是空性，空性即是色，乃至識也是這樣。為什麼呢？因為這僅僅是名，所謂這是菩薩之名，這是菩薩，這是般若波羅蜜多，這是菩提，這是色乃至這是識。由於它們的自性無生無滅、無染無凈，菩薩行般若波羅蜜多時，正確地不隨順觀察生，乃至正確地不隨順觀察凈。為什麼呢？因為對於所計度的那些法，假立客名，由於隨順客名而產生言說，隨順如此如此的言說，產生如此如此的執著。菩薩對於如此的一切名，正確地不隨順觀察。正確地不隨順觀察，所以不產生執著。』在這部經中，爲了對治無性分別，所以說『菩薩真實存在』這樣的話。", "如是", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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等由實有言。是有性義故。為對治有性分別故。說如是言。正不隨觀菩薩乃至正不隨觀不行。由遣補特伽羅及法二性故。為對治增益分別故。說如是言。所以者何。名自性空。由遣不實遍計所執自性故。為對治損減分別故。說如是言。非空性。由於此名遍計所執自性遠離性一切時有故。為對治一性分別故。說如是言。此色空性非即色。乃至此識空性非即識。由自性異故。所以者何。色等是遍計所執自性。空性是圓成實自性故。為對治異性分別故。說如是言。亦不離色別有空性。乃至空性即是識。由遍計所執自性無相故。離彼彼無性不可得故為對治自性分別故。說如是言。此唯有名。所謂此是色乃至此是識等。由離能詮無有決定所詮自性故。為對治差別分別故。說如是言。由彼自性無生乃至正不隨觀凈。由遣生等差別相故。為對治隨名義分別故。說如是言。于所計度彼彼諸法假立客名。由隨客名而起言說如是等。為對治隨義名分別故。說如是言。菩薩于如是一切名正不隨觀。正不隨觀故不生執著。由隨義于名不見不執故。
無分別者略有三種。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次第應知。由諸異生隨於一無常等法性。究竟思已便生喜足。謂是事必然更無異望。是名知足無
分別。爾時一切尋思分別皆止息故。由諸聲聞于諸蘊中為對治常等顛倒故。如理觀察唯有色等法時。便得出世間智通達無我性。是名無顛倒無分別。由諸菩薩知色等法唯戲論已。遂能除泯一切法相。得最極寂靜出世間智。通達遍滿真如。是名無戲論無分別。此無分別智復離五相。謂非無作意故。非超過故。非寂止故。非自性故。非於所緣作加行故。名無分別所以者何。若無作意故名無分別。熟眠醉等應是無分別智。由彼不思惟諸法相故。若超過故名無分別。從第二靜慮已上一切地。應是無分別智。由彼超過尋伺故。若爾三界心心法是分別體。言即為相違。若寂止故名無分別。滅受想定應是無分別智。分別心心法于彼寂止故。若爾智亦應無。若自性故名無分別。色等應是無分別智。彼非分別自性故。若於所緣作加行故名無分別。即分別性應是無分別智。若謂此是無分別。此加行相即分別相故。是故無分別智非彼五相。若爾當云何觀無戲論無分別相。謂于所緣不起加行。此復云何。若諸菩薩過隨順教觀察諸法。若性若相皆不真實。由此觀察串習力所持故。不由加行於如實無戲論界一切法真如中內心寂定。如是乃名無戲論無分別智。
複次若諸菩薩性是利根。云何復令修練根耶。謂令依利軟根引發利中根。復依利中根
【現代漢語翻譯】 現代漢語譯本： 分別。爾時，一切尋思分別皆止息的緣故。由於諸聲聞（Shravakas，聽聞佛法者）對於諸蘊（Skandhas，構成個體經驗的五種要素：色、受、想、行、識）中，爲了對治常、樂、我、凈四種顛倒見，如理觀察唯有色等法時，便能得出世間智慧，通達無我（Anatman）的自性。這叫做無顛倒、無分別。 由於諸菩薩（Bodhisattvas，發願成佛的修行者）知曉色等法僅僅是戲論（Prapancha，虛妄不實的言說和概念）之後，就能去除泯滅一切法相，得到最極寂靜的出世間智慧，通達遍滿的真如（Tathata，事物的真實本性）。這叫做無戲論、無分別。 此無分別智（Nirvikalpa-jnana，不帶任何概念和分別的智慧）又遠離五種相狀。即：不是因為沒有作意（Manasikara，心理活動）的緣故；不是因為超過（超越）的緣故；不是因為寂止（停止）的緣故；不是因為自性（Svalaksana，事物自身獨有的性質）的緣故；不是因為對於所緣境（Alambana，認識的對象）作加行（努力）的緣故。稱之為無分別的原因是什麼呢？ 如果因為沒有作意就叫做無分別，那麼熟睡、醉酒等狀態也應該是無分別智，因為他們不思惟諸法相的緣故。如果因為超過就叫做無分別，那麼從第二禪定以上的所有的禪定境界，都應該是無分別智，因為他們超越了尋伺（Vitarka-vicara，粗細的思考）。如果這樣，三界（Trailokya，欲界、色界、無色界）的心和心所法（Citta-caitta，心理活動及其伴隨的心理因素）是分別的本體，這種說法就互相矛盾了。 如果因為寂止就叫做無分別，那麼滅受想定（Nirodha-samapatti，一種極深的禪定狀態，其中感受和想法都停止）應該是無分別智，因為分別心和心所法在那裡寂止的緣故。如果這樣，智慧也應該不存在了。如果因為自性就叫做無分別，那麼色等法應該是無分別智，因為它們不是分別的自性的緣故。如果因為對於所緣境作加行就叫做無分別，那麼分別性本身應該是無分別智，如果認為這是無分別，那麼這種加行的相狀就是分別的相狀。 因此，無分別智不是那五種相狀。如果這樣，應當如何觀察無戲論、無分別的相狀呢？就是在所緣境上不生起加行。這又是怎麼回事呢？如果諸菩薩通過隨順教法觀察諸法，無論是自性還是相狀，都不真實。通過這種觀察串習的力量所支援的緣故，不由加行，在如實無戲論的境界，一切法的真如中，內心寂靜安定。這樣才叫做無戲論、無分別智。 再次，如果諸菩薩的根性是利根（銳利的根器），又如何讓他們修練根器呢？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……
【English Translation】 English version: Discernment. At that time, all seeking and discernment cease. Because Shravakas (listeners of the Dharma) constantly counteract the inversions (viparyasas) of permanence, pleasure, self, and purity in the Skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), they observe only form and other dharmas (elements of existence) as they truly are. They then attain supramundane wisdom, understanding the nature of no-self (Anatman). This is called non-inverted and non-discriminating. Because Bodhisattvas (beings striving for enlightenment) know that form and other dharmas are merely Prapancha (conceptual proliferation), they can eliminate all characteristics of dharmas and attain the most serene supramundane wisdom, understanding the all-pervading Tathata (suchness, the true nature of reality). This is called non-Prapancha and non-discriminating. This Nirvikalpa-jnana (non-discriminating wisdom) is also free from five characteristics: it is not because of the absence of Manasikara (attention); it is not because of transcendence; it is not because of cessation; it is not because of self-nature (Svalaksana); it is not because of effort applied to the Alambana (object of cognition). Why is it called non-discriminating? If it is called non-discriminating because of the absence of attention, then deep sleep, drunkenness, and other states should also be non-discriminating wisdom, because they do not contemplate the characteristics of dharmas. If it is called non-discriminating because of transcendence, then all realms from the second Dhyana (meditative absorption) and above should be non-discriminating wisdom, because they transcend Vitarka-vicara (conceptual thought and analysis). If so, the mind and mental factors (Citta-caitta) of the three realms (Trailokya: desire realm, form realm, formless realm) are the essence of discrimination, and this statement would be contradictory. If it is called non-discriminating because of cessation, then Nirodha-samapatti (the cessation of perception and feeling) should be non-discriminating wisdom, because discriminating mind and mental factors cease there. If so, wisdom should also not exist. If it is called non-discriminating because of self-nature, then form and other dharmas should be non-discriminating wisdom, because they are not the self-nature of discrimination. If it is called non-discriminating because of effort applied to the object of cognition, then the nature of discrimination itself should be non-discriminating wisdom. If one thinks this is non-discriminating, then this characteristic of effort is the characteristic of discrimination. Therefore, non-discriminating wisdom is not those five characteristics. If so, how should one observe the characteristics of non-Prapancha and non-discrimination? It is to not generate effort towards the object of cognition. What does this mean? If Bodhisattvas observe dharmas by following the teachings, whether it is self-nature or characteristics, they are not real. Because of the power supported by the habitual practice of this observation, without effort, in the realm of true non-Prapancha, in the Tathata of all dharmas, the inner mind is serene and stable. Only then is it called non-Prapancha and non-discriminating wisdom. Furthermore, if the nature of Bodhisattvas is sharp, how can they refine their faculties? It is to let them rely on sharp, soft faculties to elicit sharp, medium faculties; and then rely on sharp, medium faculties...
引發利利根故。前已說一切菩薩性是利根。而復說於時時中應修練根者。由於自種類復有軟等三品後後相引發故。說名練根。若異此者諸利根種性補特伽羅應根唯一品。諸菩薩等根品差別應不可得。然有可得。是故利根復有差別。
大乘阿毗達磨雜集論卷第十四 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十五
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中論品第四之一
云何論抉擇。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。
義抉擇者。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。謂遍計所執等三自性。
因義者謂三因。一生因二轉因。三成因生因者。謂因等四緣由此能生諸有為故。轉因者謂由此次第彼法轉如無明緣行等。乃至集滅。由此次第染凈轉故。成因者。謂現量可得。不可得等正說所攝。由此能成立先所未了所成義故果義者。謂五果何等為五。一異熟果。二等流果。三增上果。四上用果。五離系果。異熟果者。謂阿賴耶識等。等流果者。謂前生諸善法所起自相續後諸善法。增上果者。謂一切有
【現代漢語翻譯】 現代漢語譯本： 引發利利根（Lili gen）：之所以要引發更銳利的根器，是因為前面已經說過一切菩薩的根性都是銳利的。但又說在時時中應當修練根器，這是因為從自身種類來說，還有軟、中、上三種品級，後後品級相互引發的緣故，所以稱為練根。如果不是這樣，那麼所有利根種性的補特伽羅（Pudgala，人）的根器就應該只有一種品級，諸位菩薩等人的根器品級的差別就不應該存在。然而這種差別是存在的，所以說利根還有差別。
《大乘阿毗達磨雜集論》卷第十四 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》
《大乘阿毗達磨雜集論》卷第十五
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中論品第四之一
什麼是論抉擇？簡略地說有七種：即義抉擇、釋抉擇、分別顯示抉擇、等論抉擇、攝抉擇、論軌抉擇、秘密抉擇。
義抉擇是指：依據六種意義而產生的抉擇。哪六種意義？即自性義、因義、果義、業義、相應義、轉義。
自性義是指：遍計所執性等三種自性。
因義是指三種因：一生因、二轉因、三成因。生因是指：因、等、四緣，由此能夠產生諸有為法的緣故。轉因是指：由於此次第，彼法轉變，如無明緣行等，乃至集滅。由於此次第，染污和清凈轉變的緣故。成因是指：現量可得、不可得等正確言說所包含的。由此能夠成立先前所不瞭解的所要成立的意義的緣故。果義是指：五種果。哪五種？一、異熟果，二、等流果，三、增上果，四、士用果，五、離系果。異熟果是指：阿賴耶識等。等流果是指：前生諸善法所生起的自身相續的後來的諸善法。增上果是指：一切有為法。
【English Translation】 English version: The reason for eliciting sharper faculties (Lili gen) is that it has already been said that the nature of all Bodhisattvas' faculties is sharp. However, it is also said that one should cultivate faculties from time to time, because from one's own kind, there are three grades: soft, medium, and superior, with the latter grades eliciting each other. Therefore, it is called 'cultivating faculties.' If it were not so, then the faculties of all individuals (Pudgala) with sharp faculties by nature should only be of one grade, and the differences in the grades of faculties among all Bodhisattvas, etc., should not exist. However, such differences do exist, so it is said that there are differences even among sharp faculties.
《Abhidharmasamuccaya》 Volume 14 Taisho Tripitaka Volume 31, No. 1606 《Abhidharmasamuccaya》
《Abhidharmasamuccaya》 Volume 15
Commentary on the above collection by Bodhisattva Anhui
Translated by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty under Imperial Order
Chapter Four, Section One on Determining Discussions
What is the determination of discussions? Briefly, there are seven types: namely, determination of meaning, determination of explanation, determination of differentiated exposition, determination of equal discussions, determination of collection, determination of the framework of discussions, and determination of secrets.
Determination of meaning refers to the determination that arises based on six meanings. What are the six meanings? Namely, the meaning of self-nature, the meaning of cause, the meaning of effect, the meaning of action, the meaning of correspondence, and the meaning of transformation.
The meaning of self-nature refers to the three self-natures, such as the nature of what is completely imputed.
The meaning of cause refers to three causes: the cause of production, the cause of transformation, and the cause of accomplishment. The cause of production refers to the four conditions of cause, etc., by which all conditioned phenomena can be produced. The cause of transformation refers to the transformation of that phenomenon due to this sequence, such as ignorance conditioning activity, etc., up to the cessation of accumulation. It is due to this sequence that defilement and purity transform. The cause of accomplishment refers to what is included in correct speech, such as what is obtainable through direct perception, what is unobtainable, etc. By this, one can establish the meaning to be established that was previously not understood. The meaning of effect refers to five effects. What are the five? First, the effect of different maturation; second, the effect of outflow; third, the effect of augmentation; fourth, the effect of effort; and fifth, the effect of separation. The effect of different maturation refers to the Alaya consciousness, etc. The effect of outflow refers to the subsequent wholesome phenomena in one's own continuum that arise from the wholesome phenomena of the previous life. The effect of augmentation refers to all conditioned phenomena.
情共業增上力所感器世間。士用果者。謂稼穡等。離系果者。謂由聖道隨眠永滅。業義者。謂五種業。一取受業。二作用業。三加行業。四轉變業。五證得業。此五業義如前業染中釋。相應義者。謂五種相應。何等為五。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。聚結相應者。謂于舍等有木石等。隨逐相應者。謂隨眠等因。由有此故。雖煩惱等不現行。而說與彼相應。連綴相應者。謂親屬等展轉相應。分位相應者。謂攝受益等相續分位。由此分位現前說名與樂相應。乃至與不苦不樂相應故。轉變相應者。謂客塵煩惱等現前由有此故。說與貪等信等相應。轉義者。謂五種轉。一相轉。二安住轉。三顛倒轉。四不顛倒轉。五差別轉。相轉者。謂生等三有為相。由彼三相差別轉故。安住轉者。謂所持法住能持中而轉故。顛倒轉者。謂雜染法不如實轉故。不顛倒轉者。謂清凈法如實轉故。差別轉者。謂一切行過去未來現在內外等差別轉故。
釋抉擇者。謂能解釋諸經宗要開發彼義故。此復云何。略有六種。謂所遍知事。所遍知義。遍知因緣。遍知自性。遍知果彼證受。由此六義隨其所應遍釋諸經故。名釋抉擇。所遍知事。謂蘊等。所遍知義謂無常等。遍知因緣。謂凈尸羅守根門等。遍知自性。謂
【現代漢語翻譯】 現代漢語譯本 情共業增上力所感的器世間（指有情眾生共同業力所感知的世界）。士用果（由人的努力而產生的果報）指的是稼穡等（農業活動等）。離系果（脫離束縛的果報）指的是由聖道（修行成聖的道路）使隨眠（潛在的煩惱）永遠滅除。業義指的是五種業：一、取受業（接受果報的業），二、作用業（產生作用的業），三、加行業（努力造作的業），四、轉變業（轉變狀態的業），五、證得業（證悟獲得的業）。這五種業的含義如前面《業染》中所解釋的。相應義指的是五種相應：一、聚結相應（聚集結合的相應），二、隨逐相應（跟隨追逐的相應），三、連綴相應（連線綴合的相應），四、分位相應（階段位置的相應），五、轉變相應（轉變變化的相應）。聚結相應指的是在房屋等事物中有木頭、石頭等聚集。隨逐相應指的是隨眠等因，因為有這些因素，即使煩惱等沒有顯現，也說與它們相應。連綴相應指的是親屬等互相連線相應。分位相應指的是攝受、受益等相續的階段位置，由於這些階段位置的顯現，就說與快樂相應，乃至與不苦不樂相應。轉變相應指的是客塵煩惱等顯現，因為有這些因素，就說與貪等、信等相應。轉義指的是五種轉：一、相轉（相狀的轉變），二、安住轉（安住的轉變），三、顛倒轉（顛倒的轉變），四、不顛倒轉（不顛倒的轉變），五、差別轉（差別的轉變）。相轉指的是生等三種有為相（生、住、滅），由於這三種相的差別而轉變。安住轉指的是所持之法安住在能持之中而轉變。顛倒轉指的是雜染之法不如實而轉變。不顛倒轉指的是清凈之法如實而轉變。差別轉指的是一切行（一切行為）在過去、未來、現在、內外等差別中轉變。 解釋抉擇指的是能夠解釋諸經的宗要，開發其中的含義。這又是什麼呢？略有六種：所遍知事（應當普遍瞭解的事物），所遍知義（應當普遍瞭解的意義），遍知因緣（普遍瞭解的因緣），遍知自性（普遍瞭解的自性），遍知果（普遍瞭解的果報）以及彼證受（對果報的體驗）。由於這六種意義，隨其所應普遍解釋諸經，所以稱為解釋抉擇。所遍知事指的是蘊等（五蘊等）。所遍知義指的是無常等（無常等）。遍知因緣指的是凈尸羅（清凈的戒律）、守根門等（守護六根等）。遍知自性指的是...
【English Translation】 English version The conditioned world (the world perceived by sentient beings due to their collective karma) is caused by the force of shared karma. 'Fruits of effort' refer to things like agriculture. 'Fruits of detachment' refer to the permanent cessation of latent afflictions (Skt. anuśaya) through the noble path (Skt. āryamārga). The meaning of karma refers to five types of karma: 1. karma of appropriation, 2. karma of action, 3. karma of application, 4. karma of transformation, and 5. karma of attainment. The meaning of these five karmas is explained in the previous section on the defilement of karma. The meaning of correspondence refers to five types of correspondence: 1. correspondence of aggregation, 2. correspondence of pursuit, 3. correspondence of connection, 4. correspondence of division, and 5. correspondence of transformation. Correspondence of aggregation refers to the aggregation of wood, stone, etc., in things like houses. Correspondence of pursuit refers to causes like latent afflictions. Because of these, even though afflictions, etc., are not manifest, they are said to correspond to them. Correspondence of connection refers to the mutual correspondence of relatives, etc. Correspondence of division refers to the successive divisions of reception, benefit, etc. Because of the manifestation of these divisions, it is said to correspond to pleasure, and even to neither pleasure nor pain. Correspondence of transformation refers to the manifestation of adventitious afflictions, etc. Because of these, it is said to correspond to greed, faith, etc. The meaning of transformation refers to five types of transformation: 1. transformation of characteristics, 2. transformation of abiding, 3. transformation of inversion, 4. transformation of non-inversion, and 5. transformation of differentiation. Transformation of characteristics refers to the three conditioned characteristics of arising, etc. (birth, duration, decay), because of the differentiation of these three characteristics. Transformation of abiding refers to the abiding of the supported dharma in the supporting dharma. Transformation of inversion refers to the impure dharmas transforming in a way that is not in accordance with reality. Transformation of non-inversion refers to the pure dharmas transforming in accordance with reality. Transformation of differentiation refers to the transformation of all actions (Skt. sarvasaṃskāra) in the differentiation of past, future, present, internal, external, etc. Explanation and ascertainment refers to the ability to explain the essential points of the sutras and develop their meaning. What is this? Briefly, there are six types: the knowable object, the knowable meaning, the causes and conditions for knowing, the nature of knowing, the fruit of knowing, and the experience of that fruit. Because of these six meanings, the sutras are universally explained as appropriate, and therefore it is called explanation and ascertainment. The knowable object refers to the aggregates (Skt. skandha), etc. The knowable meaning refers to impermanence (Skt. anitya), etc. The causes and conditions for knowing refer to pure morality (Skt. śīla), guarding the doors of the senses (Skt. indriyasaṃvara), etc. The nature of knowing refers to...
菩提分法。遍知果。謂解脫。彼證受。謂解脫智見。
又十四門辯釋抉擇。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。安立數取趣門。安立差別門。理趣門。遍知等門。力無力門。別別引門引發門。攝釋門者。謂若於是處宣說諸經緣起。所以句義次第意趣釋難。
攝事門者。謂若於是處約學事聖諦事等辯釋諸經。如說諸惡者莫作諸善者奉行善調伏自心是諸佛聖教。此伽他中依三學說如是等。
總別分門者。謂若處顯示先以一句總。標后以余句別釋。如十二暇總集經中先說。自圓凈他圓凈。二句后如其次第五句五句別釋。如是等。
後後開引門者。謂若處顯示能為後後開引所依故。此諸法如是次第說。如信等五根先後次第。必先信受乃發精進發精進已然後念住。既念住已心得安定。心安定已方如實知。如是等。
遮止門者。謂若處顯示依止此事遮止此事。如斤柯喻經中。依止漏盡遮止四種補特伽羅。一處正法外。二處正法中。但得聞思便生喜足。三于修慧中心生怯弱。四資糧未滿。告諸比丘。我知我見我說漏盡。如是等一段經文遮止第一。不勤精進修習觀行者遮止第二。說斤柯喻遮止第三。說船筏喻遮止第四。轉變字門者。謂若處顯示轉余顯
【現代漢語翻譯】 菩提分法（bodhipakkhiyadhamma，菩提的組成部分）。遍知果（pariññā-phala，完全理解的結果），指的是解脫（vimutti，從輪迴中解脫）。彼證受（paṭisaṃvedeti，體驗到它），指的是解脫智見（vimutti-ñāṇadassana，對解脫的智慧和洞察力）。
又有十四種方法來辯論、解釋和抉擇。哪十四種？分別是：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、安立數取趣門、安立差別門、理趣門、遍知等門、力無力門、別別引門、引發門。攝釋門指的是，在某個地方宣說各種經文的緣起，以及句子含義的次第和意趣，並解釋疑難。
攝事門指的是，在某個地方依據學處（sikkhāpada，戒律）、聖諦（ariya-sacca，四聖諦）等來辯論和解釋各種經文。例如，經中說：『諸惡莫作，諸善奉行，善調伏自心，是諸佛聖教。』這首偈頌是依據三學（tisso sikkhā，戒、定、慧）來說的，像這樣。
總別分門指的是，在某個地方顯示，先用一句話總括標示，然後用其餘的句子分別解釋。例如，《十二暇總集經》中，先說『自圓凈，他圓凈』兩句，然後依次用五句、五句分別解釋。像這樣。
後後開引門指的是，在某個地方顯示，能夠為後後的開示和引導提供依據，因此這些法按照這樣的次第來說。例如，信等五根（pañcindriya，信根、精進根、念根、定根、慧根）的先後次第，必定先有信受，然後才能發起精進，發起精進之後才能念住，念住之後才能心得安定，心得安定之後才能如實知。像這樣。
遮止門指的是，在某個地方顯示，依靠這件事來遮止那件事。例如，《斤柯喻經》中，依靠漏盡（āsavakkhaya，煩惱的止息）來遮止四種補特伽羅（puggala，人）：第一種，在正法（saddhamma，真正的教法）之外；第二種，在正法之中，但得到聽聞和思考就感到滿足；第三種，對於修慧（bhāvanā-paññā，通過禪修獲得的智慧）內心怯弱；第四種，資糧（saṃbhāra，修行的準備）未滿。告訴比丘們：『我知我見，我說漏盡。』像這樣的一段經文遮止第一種人，不勤奮精進修習觀行的人遮止第二種人，說斤柯喻遮止第三種人，說船筏喻遮止第四種人。轉變字門指的是，在某個地方顯示，轉變其他的顯示
【English Translation】 Bodhipakkhiyadhamma (factors of enlightenment). Pariññā-phala (fruit of full understanding), meaning vimutti (liberation). Paṭisaṃvedeti (experiences it), meaning vimutti-ñāṇadassana (knowledge and vision of liberation).
Furthermore, there are fourteen methods of debating, explaining, and determining. What are the fourteen? They are: the summarizing explanation method, the subject matter method, the general and specific division method, the subsequent opening and leading method, the prohibiting method, the transforming word method, the destructible and indestructible method, the establishing of individuals method, the establishing of distinctions method, the method of reasoned meaning, the method of full understanding, etc., the method of strength and weakness, the separate leading method, and the initiating method. The summarizing explanation method refers to where the arising of various sutras is proclaimed, as well as the order and intention of the meaning of sentences, and difficulties are explained.
The subject matter method refers to where various sutras are debated and explained based on the training precepts (sikkhāpada), the noble truths (ariya-sacca), etc. For example, it is said in the sutra: 'Do no evil, cultivate good, purify your mind; this is the teaching of all Buddhas.' This verse is spoken based on the three trainings (tisso sikkhā): morality, concentration, and wisdom, and so on.
The general and specific division method refers to where it is shown that a sentence is first used to summarize and indicate, and then the remaining sentences are used to explain separately. For example, in the 'Twelve Opportunities' sutra, the two sentences 'self-purification, other-purification' are first spoken, and then five sentences and five sentences are used to explain them separately in order. Like this.
The subsequent opening and leading method refers to where it is shown that it can provide a basis for subsequent openings and guidance, so these dharmas are spoken in this order. For example, the sequential order of the five faculties (pañcindriya): faith, effort, mindfulness, concentration, and wisdom. There must first be faith, and then effort can be generated. After effort is generated, then mindfulness can be established. After mindfulness is established, then the mind can be stabilized. After the mind is stabilized, then one can truly know. Like this.
The prohibiting method refers to where it is shown that relying on this matter prohibits that matter. For example, in the 'Axe Handle Simile' sutra, relying on the cessation of defilements (āsavakkhaya) prohibits four types of individuals (puggala): the first, outside the true Dharma (saddhamma); the second, within the true Dharma, but satisfied with hearing and thinking; the third, weak in mind towards cultivating wisdom (bhāvanā-paññā); the fourth, whose resources (saṃbhāra) are not full. Tell the monks: 'I know, I see, I say the cessation of defilements.' A passage of scripture like this prohibits the first type of person, those who do not diligently cultivate contemplation prohibit the second type of person, the axe handle simile prohibits the third type of person, and the raft simile prohibits the fourth type of person. The transforming word method refers to where it is shown that transforming other displays
了字義變成余義。如不信不知恩等伽他后當說。
壞不壞門者。謂若處顯示失壞不失壞。彼二方便彼二差別。如善生經說。失壞者。謂染著內外依事。內依事五取蘊為相。外依事四宅妻子等為相。不失壞者。謂遠離此二種染著。失壞方便者。謂不出家雖復出家。而行放逸不得漏盡與此相違是無失壞方便。佛告善生。族姓子。有二種事俱為美妙。若落鬚髮乃至趣于非家。若盡諸漏乃至自稱不受後有者。此正顯不失壞及彼方便。兼顯失壞及彼方便。由與此相相違故。不失壞差別者。如伽他中顯。謂諸比丘美妙寂靜離諸漏。此顯出家及漏盡。為顯漏盡復說余句。謂離欲離繫縛。無執受涅槃任持最後身。摧伏魔所使者。此顯由世間道離欲。由出世道永斷順下分結。永斷順上分結。永斷內依事。此則略說因盡果盡。亦兼顯失壞差別。由與此相相違故。安立數取趣門者。謂若處顯示依爾所補特伽羅說如是言。如水喻經中依二數取趣說三種四種差別言。何等為二。謂異生及見諦異生。差別有三。謂無白法少白法多白法。見諦差別有四。謂住四果三有學一無學。
安立差別門者。謂若處顯示四句等所問義。如無常經說。若正觀者一切觀色耶。設觀色者一切正觀耶。應作四句。初句。謂于受等四蘊無有常凈樂我顛倒增益。又
【現代漢語翻譯】 現代漢語譯本： 將『了』字的意義轉變成其他意義。例如，像不相信、不知恩情等等的偈頌，後面將會說到。
關於『壞不壞門』，指的是在什麼情況下顯示『失壞』和『不失壞』。以及這二者的方便法門和差別。如同《善生經》所說，『失壞』指的是染著于內外的事物。『內依事』以五取蘊為特徵，『外依事』以房屋、妻子等為特徵。『不失壞』指的是遠離這兩種染著。『失壞方便』指的是不出家，即使出家了，也放逸懈怠，不能證得漏盡。與此相反的就是『無失壞方便』。佛告訴善生：『善男子，有兩件事都是美妙的。一是剃除鬚髮，乃至出家；二是斷盡諸漏，乃至自稱不受後有。』這正是顯示了『不失壞』以及它的方便法門，同時也顯示了『失壞』以及它的方便法門，因為與此相反的緣故。『不失壞差別』，如偈頌中顯示：『諸比丘美妙寂靜，遠離諸漏。』這顯示了出家和漏盡。爲了顯示漏盡，又說了其他的語句，即『離欲、離繫縛，無執受涅槃，任持最後身，摧伏魔所使者。』這顯示了通過世間道離欲，通過出世間道永遠斷除順下分結，永遠斷除順上分結，永遠斷除內依事。』這簡略地說明了因盡則果盡，也兼帶顯示了『失壞差別』，因為與此相反的緣故。關於『安立數取趣門』，指的是在什麼情況下顯示依據某種補特伽羅（pudgala，人）而說這樣的話。例如在《水喻經》中，依據兩種數取趣說了三種、四種差別。哪兩種呢？指的是異生（prthag-jana，凡夫）和見諦異生（dṛṣṭi-satya-prthag-jana，已見真諦的凡夫）。異生的差別有三種，即無白法、少白法、多白法。見諦的差別有四種，即安住於四果（catvāri phalāni，沙門四果），三個有學（śaikṣa，有待學習者），一個無學（aśaikṣa，無需學習者）。
關於『安立差別門』，指的是在什麼情況下顯示四句等所問的意義。例如《無常經》所說：『如果正確觀察的人，是否一切都觀察色（rūpa，色蘊）呢？如果觀察色的人，是否一切都正確觀察呢？』應該作四句回答。第一句，指的是對於受（vedanā，受蘊）等四蘊（skandha，蘊），沒有常、凈、樂、我四種顛倒的增益。又
【English Translation】 English version: The meaning of the word '了' (le) is transformed into other meanings. For example, like the verses about disbelief, ingratitude, etc., which will be discussed later.
Regarding the 'Gate of Decay and Non-Decay,' it refers to the circumstances under which 'decay' and 'non-decay' are shown, as well as the expedient means and differences between the two. As stated in the Sigalovada Sutta, 'decay' refers to being attached to internal and external things. 'Internal dependent things' are characterized by the five aggregates of clinging (pañcakkhandha), and 'external dependent things' are characterized by houses, wives, etc. 'Non-decay' refers to being free from these two kinds of attachments. 'Expedient means of decay' refers to not renouncing the household life, and even if one does, being lax and not attaining the exhaustion of outflows (āsava). The opposite of this is the 'expedient means of non-decay.' The Buddha told Sigala: 'Good son, there are two things that are both wonderful. One is shaving one's head and beard, and even leaving home; the other is exhausting all outflows, and even declaring oneself to be free from future existence.' This precisely shows 'non-decay' and its expedient means, and also shows 'decay' and its expedient means, because it is the opposite of this. 'Differences of non-decay,' as shown in the verses: 'The monks are wonderful, peaceful, and free from all outflows.' This shows renunciation and the exhaustion of outflows. To show the exhaustion of outflows, other statements are also made, namely, 'Free from desire, free from bondage, without clinging to Nirvana, upholding the last body, subduing the messengers of Mara (māra, death).' This shows that one is free from desire through the worldly path, and that one has permanently severed the lower fetters (orambhāgiyāni saṃyojanāni) through the supramundane path, permanently severed the higher fetters (uddhambhāgiyāni saṃyojanāni), and permanently severed internal dependent things.' This briefly explains that when the cause is exhausted, the effect is exhausted, and also incidentally shows the 'differences of decay,' because it is the opposite of this. Regarding the 'Gate of Establishing Types of Individuals,' it refers to the circumstances under which it is shown that such words are spoken based on a certain pudgala (person). For example, in the Water Simile Sutra, based on two types of individuals, three and four differences are spoken of. What are the two? They refer to ordinary beings (prthag-jana) and ordinary beings who have seen the truth (dṛṣṭi-satya-prthag-jana). The differences of ordinary beings are three, namely, those without white dharma (virtuous qualities), those with few white dharmas, and those with many white dharmas. The differences of those who have seen the truth are four, namely, those who abide in the four fruits (catvāri phalāni), the three trainees (śaikṣa), and the one non-trainee (aśaikṣa).
Regarding the 'Gate of Establishing Differences,' it refers to the circumstances under which the meaning of questions such as the fourfold negation is shown. For example, as stated in the Impermanence Sutra: 'If one observes correctly, does one observe all form (rūpa)? If one observes form, does one observe correctly?' A fourfold negation should be made. The first statement refers to not having the four inversions of permanence, purity, pleasure, and self with respect to the four aggregates (skandha) of feeling (vedanā), etc. Also,
觀彼為應知應斷。第二句。謂於色蘊有常凈樂我顛倒增益。又觀彼為不應知不應斷。第三句。謂於色蘊無有常凈樂我顛倒增益。又觀彼為應知應斷。第四句。謂于受等四蘊有常凈樂我顛倒增益。又觀彼為不應知不應斷。如因色作四句。如是因受等一切處應廣說乃至說言。若所作已辦者。一切自謂不受後有耶。設自謂不受後有者。一切所作已辦耶。此應作四句。初句。謂諸異生乃至命終恒行妙行。第二句。謂斷見者。第三句。謂無學。第四句。謂除上爾所相。
理趣門者。謂若處顯示六理趣義。何等為六。一真義理趣。二證得理趣。三教導理趣。四離二邊理趣。五不思議理趣。六意樂理趣。如是六種。前三如其次第應隨後三決了。如愛味經中。佛告諸比丘。於色有味乃至廣說此中顯示。由遠離增益損減二邊理趣。決了真義理趣有味有患有出離者。顯離損減邊。於色乃至於識者顯離增益邊由顯示染污清凈唯依諸蘊不依我故。乃至告諸比丘。我自證知由此故。乃至已證覺無上正等菩提者。顯由不思議理趣決了證得理趣。此顯真證內自所受故。如是一切經皆是教導理趣。應隨意樂理趣決了。謂依所遍知事。所遍知義。遍知。遍知果。彼證受。意樂說此經。所遍知事者。謂色等。所遍知義者。謂有味等。由此差別義遍知色
【現代漢語翻譯】 現代漢語譯本：觀察它們，是爲了瞭解什麼是應該瞭解和斷除的。第二句是指，對於色蘊（rupa-skandha，構成物質存在的要素）存在常、凈、樂、我（nitya, sukha, shubha, atma，永恒、快樂、純凈、自我）的顛倒增益（viparyasa，錯誤的認知）。又觀察它們，是爲了瞭解什麼是不應該瞭解和斷除的。第三句是指，對於色蘊不存在常、凈、樂、我的顛倒增益。又觀察它們，是爲了瞭解什麼是應該瞭解和斷除的。第四句是指，對於受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）等四蘊存在常、凈、樂、我的顛倒增益。又觀察它們，是爲了瞭解什麼是不應該瞭解和斷除的。如同因色蘊而作四句，同樣，因受等一切處都應廣泛解說，乃至說到：『如果所作已辦（krta-karaniya，該做的已經完成）者，一切人都自認為不受後有（punarbhava，再次投生）嗎？』假設自認為不受後有者，一切人都所作已辦了嗎？這應該作四句。第一句是指，諸異生（prthag-jana，凡夫）乃至命終都恒常修行妙行（brahmacarya，梵行）。第二句是指，斷見者（uccheda-vada，持斷滅論者）。第三句是指，無學（asaiksha，阿羅漢）。第四句是指，除去上述所說的那些情況。 理趣門（naya-mukha，通達真理之門）是指，在其中顯示六理趣義（sad-naya-artha，六種通達真理的意義）的地方。什麼是六理趣？一是真義理趣（paramartha-naya，勝義諦理趣），二是證得理趣（adhigama-naya，證悟理趣），三是教導理趣（desana-naya，教導理趣），四是離二邊理趣（dvaya-anta-vivarjita-naya，遠離二邊理趣），五是不思議理趣（acintya-naya，不可思議理趣），六是意樂理趣（ashaya-naya，意樂理趣）。這六種理趣，前三種應按順序隨後三種來決了（nirnaya，決定）。如《愛味經》（Asvadana Sutta）中，佛告諸比丘：『於色有味』，乃至廣泛解說。這其中顯示，由遠離增益（samaropa，增加）和損減（apavada，減少）二邊理趣，決了真義理趣，『有味、有患、有出離』者，顯示遠離損減邊。『於色乃至於識』者，顯示遠離增益邊，由顯示染污和清凈唯依諸蘊不依我故。乃至告諸比丘：『我自證知，由此故，乃至已證覺無上正等菩提（anuttara-samyak-sambodhi，無上正等覺悟）』者，顯示由不思議理趣決了證得理趣。這顯示真證是內心自己所感受的。如是一切經都是教導理趣，應隨順意樂理趣來決了。即依據所遍知事（parijneya-vastu，應完全瞭解的事物）、所遍知義（parijneya-artha，應完全瞭解的意義）、遍知（parijna，完全瞭解）、遍知果（parijna-phala，完全瞭解的果報）、彼證受（tat-pratisamvedana，對它的體驗），意樂說此經。所遍知事是指，色等。所遍知義是指，有味等。由此差別義遍知色。
【English Translation】 English version: Observe them to understand what should be understood and abandoned. The second statement refers to the distorted increase (viparyasa, wrong perception) of permanence (nitya), pleasure (sukha), purity (shubha), and self (atma) with respect to the aggregate of form (rupa-skandha, the element constituting material existence). And observe them to understand what should not be understood and abandoned. The third statement refers to the absence of the distorted increase of permanence, pleasure, purity, and self with respect to the aggregate of form. And observe them to understand what should be understood and abandoned. The fourth statement refers to the distorted increase of permanence, pleasure, purity, and self with respect to the four aggregates of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). And observe them to understand what should not be understood and abandoned. Just as four statements are made based on form, similarly, in all places such as feeling, it should be extensively explained, even to the point of saying: 'If those who have done what needs to be done (krta-karaniya, what ought to be done has been done), do all of them claim not to receive future existence (punarbhava, rebirth)?' Supposing those who claim not to receive future existence, have all of them done what needs to be done? This should be made into four statements. The first statement refers to ordinary beings (prthag-jana, common people) who constantly practice the sublime conduct (brahmacarya, holy life) until the end of their lives. The second statement refers to those who hold annihilationism (uccheda-vada, believers in annihilation). The third statement refers to the non-learners (asaiksha, Arhats). The fourth statement refers to those who are excluded from the aforementioned cases. The 'Gate of Principles' (naya-mukha, the door to understanding truth) refers to the place where the meaning of the six principles (sad-naya-artha, six kinds of meanings of principles) is revealed. What are the six principles? First, the principle of ultimate meaning (paramartha-naya, the principle of ultimate truth); second, the principle of attainment (adhigama-naya, the principle of realization); third, the principle of instruction (desana-naya, the principle of teaching); fourth, the principle of avoiding the two extremes (dvaya-anta-vivarjita-naya, the principle of avoiding the two extremes); fifth, the principle of the inconceivable (acintya-naya, the principle of the inconceivable); and sixth, the principle of intention (ashaya-naya, the principle of intention). These six principles, the first three should be decided by the latter three in order (nirnaya, decision). As in the 'Tasting Sutta' (Asvadana Sutta), the Buddha told the monks: 'There is taste in form,' and so on, extensively explaining. This reveals that by avoiding the two extremes of increase (samaropa, addition) and decrease (apavada, subtraction), the principle of ultimate meaning is decided. 'There is taste, there is danger, there is escape' shows the avoidance of the extreme of decrease. 'In form, and so on, up to consciousness' shows the avoidance of the extreme of increase, because it shows that defilement and purity depend only on the aggregates and not on a self. Furthermore, the Buddha told the monks: 'I have realized this myself, and therefore, I have awakened to unsurpassed perfect enlightenment (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment),' which shows that the principle of attainment is decided by the principle of the inconceivable. This shows that true realization is personally experienced internally. All such sutras are principles of instruction, which should be decided according to the principle of intention. That is, based on the object to be fully understood (parijneya-vastu, things to be fully understood), the meaning to be fully understood (parijneya-artha, meanings to be fully understood), full understanding (parijna, complete understanding), the result of full understanding (parijna-phala, the result of complete understanding), and the experience of it (tat-pratisamvedana, the experience of it), the intention speaks this sutra. The object to be fully understood refers to form, and so on. The meaning to be fully understood refers to taste, and so on. By this differentiated meaning, form is fully understood.
等事故。遍知者。謂於五取蘊由如是三轉如實遍知。遍知果者。謂從此諸天世間乃至並天人皆得解脫乃至極解脫。彼證受者。謂自證知我已證覺無上正等菩提。
遍知等門者。謂若處顯示依真實相宣說遍知相義。永斷相義。作證相義。修習相義。即此真實相等品類差別相義。能依所依相屬相義。遍知等障礙法相義。遍知等隨順法相義。于不遍知等及遍知等過失功德相義。此亦如愛味經廣說。真實相者。謂取蘊所攝苦諦相。遍知相者。謂即於此有味等如實知。永斷相作證相者。謂從一切世間得解脫。由永斷諸障證得轉依故。修習相者。謂離顛倒心多修習住。品類差別相者真實相有五種差別。謂色乃至識。遍知相有三種差別。謂味由味故。乃至出離由出離故。如實知永斷相作證相。各有二種差別。謂煩惱解脫。苦解脫。從此諸天世間乃至並天人皆得解脫者。顯煩惱解脫。為顯此差別義故。次說出離言。何以故。由余經言。出離云何。謂若於是處貪慾永滅貪慾永斷。超過貪慾故。如是由能生未來苦煩惱得離系故。苦亦解脫。為顯此差別義故。次說離繫縛極解脫。修習相有二種差別。謂見道修道。離顛倒心者顯示見道。多修習住者顯示修道。能依所依相屬相者謂顯示真實相等。為後後所依性。遍知等障礙法相者。謂如是
【現代漢語翻譯】 現代漢語譯本：事故等等。遍知者（Sarvajna，指佛陀）是指對於五取蘊（Panca-upadanakkhandha，構成個體經驗的五種要素：色、受、想、行、識）通過如是的三種方式如實地完全瞭解。遍知的果是指，由此諸天世間乃至包括天人在內，都能夠得到解脫，乃至達到徹底的解脫。而證受者是指，親自證悟到我已經證得了無上正等菩提（Anuttara-samyak-sambodhi，最高的覺悟）。
關於遍知等的法門是指，在何處顯示依據真實之相宣說遍知的相義、永斷的相義、作證的相義、修習的相義，即此真實相等品類的差別相義，能依和所依的相屬相義，遍知等的障礙法相義，遍知等的隨順法相義，以及對於不遍知等和遍知等的過失功德相義。這些內容也如《愛味經》中廣泛闡述的那樣。真實之相是指，取蘊所包含的苦諦之相。遍知之相是指，對於此中的有味等如實地瞭解。永斷之相和作證之相是指，從一切世間得到解脫，因為永遠斷除了各種障礙，證得了轉依的緣故。修習之相是指，遠離顛倒之心，多多修習安住。品類差別之相是指，真實之相有五種差別，即色乃至識。遍知之相有三種差別，即因為有味而有味，乃至因為出離而出離，如實地瞭解永斷之相和作證之相，各有兩種差別，即煩惱的解脫和痛苦的解脫。從此諸天世間乃至包括天人在內都能夠得到解脫，這顯示了煩惱的解脫。爲了顯示這種差別之義，接下來闡述了出離之言。為什麼呢？因為其他經典中說，出離是什麼呢？是指如果在這個地方貪慾永遠滅盡，貪慾永遠斷除，超越貪慾的緣故。這樣，由於能夠使產生未來痛苦的煩惱得到解脫的緣故，痛苦也得到了解脫。爲了顯示這種差別之義，接下來闡述了離繫縛的徹底解脫。修習之相有兩種差別，即見道和修道。遠離顛倒之心顯示了見道，多多修習安住顯示了修道。能依和所依的相屬相是指，顯示真實相等，作為後後所依賴的性質。遍知等的障礙法相是指，像這樣。
【English Translation】 English version: accidents, and so on. 'Sarvajna' (Omniscient One, referring to the Buddha) means to fully and truly understand the five aggregates of clinging (Panca-upadanakkhandha, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness) through these three aspects. The fruit of complete knowledge means that from this, all beings in the worlds of gods, even including gods and humans, can attain liberation, even to the point of ultimate liberation. The one who experiences this means personally realizing, 'I have attained the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi, the highest enlightenment).'
The gateways to complete knowledge and so on refer to where the meaning of complete knowledge, the meaning of permanent cessation, the meaning of realization, and the meaning of cultivation are explained based on the true nature, that is, the different aspects of the categories of this true nature and so on, the meaning of the relationship between the dependent and the depended upon, the meaning of the obstructing dharmas of complete knowledge and so on, the meaning of the conducive dharmas of complete knowledge and so on, and the meaning of the faults and merits of non-complete knowledge and so on and complete knowledge and so on. These are also extensively explained in the 'Loving-Kindness' Sutra. The true nature refers to the aspect of the truth of suffering contained within the aggregates of clinging. The aspect of complete knowledge refers to truly knowing the taste and so on within this. The aspect of permanent cessation and the aspect of realization refer to attaining liberation from all worlds, because of permanently cutting off all obstacles and realizing the transformation of the basis. The aspect of cultivation refers to dwelling in much cultivation with a mind free from perversion. The aspect of the differences in categories refers to the fact that the true nature has five kinds of differences, namely, form, and so on, up to consciousness. The aspect of complete knowledge has three kinds of differences, namely, taste because of taste, and so on, up to renunciation because of renunciation, truly knowing the aspect of permanent cessation and the aspect of realization, each having two kinds of differences, namely, liberation from afflictions and liberation from suffering. From this, all beings in the worlds of gods, even including gods and humans, can attain liberation, which shows liberation from afflictions. To show this difference in meaning, the words of renunciation are then explained. Why? Because other sutras say, 'What is renunciation?' It refers to where greed is completely extinguished, greed is completely cut off, because of surpassing greed. In this way, because the afflictions that can produce future suffering are liberated, suffering is also liberated. To show this difference in meaning, the ultimate liberation from bondage is then explained. The aspect of cultivation has two kinds of differences, namely, the path of seeing and the path of cultivation. A mind free from perversion shows the path of seeing, and dwelling in much cultivation shows the path of cultivation. The relationship between the dependent and the depended upon refers to showing the true nature and so on, as the nature of being depended upon by what follows. The aspect of the obstructing dharmas of complete knowledge and so on refers to, like this.
三轉不如實知。遍知等隨順法相者。謂觀察如所安立色等法中味等相。于不遍知等過失相者。謂不解脫乃至不證覺無上正等菩提。與此相違名于遍知等功德相。
力無力門者。謂若處顯示諸一一句皆有功能。若不說一句義即不了。如緣起經說。此有故彼有。此生故彼生。所謂無明緣行等。如是諸句一一皆有功能。如前緣起相中說。
別別引門者。謂若處顯示先標經一句。后以無量義門廣釋。如經言。若比丘成就六法。尚能口風吹碎高廣大雪山王。況無明死屍。何等為六。若諸比丘心生善巧乃至方便善巧。云何比丘心生善巧。所謂比丘離欲惡不善法。乃至第四靜慮具足住。如是比丘心生善巧。云何比丘心住善巧。所謂比丘善修習故。所有順退分靜慮轉為順住分。如是比丘心住善巧。云何比丘心起善巧。所謂比丘善修習故。所有順住分靜慮轉為順勝進分。如是比丘心起善巧。云何比丘生長善巧。所謂比丘未生善法方便令生。乃至廣說二正斷。如是比丘生長善巧。云何比丘損減善巧。所謂比丘已生惡法方便令斷。乃至廣說二正斷。如是比丘損減善巧。云何比丘方便善巧。所謂比丘欲三摩地。斷行成就修如意足。乃至廣說四如意足。如是比丘方便善巧。
引發門者。謂若處顯示一一句中宣說四句。是一一句
【現代漢語翻譯】 現代漢語譯本 三轉不如實知：指對於遍知等隨順法相的人來說，觀察在所安立的色等法中，味等相。對於不遍知等過失相的人來說，指不能解脫，乃至不能證得覺悟無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。與此相反，就稱為遍知等的功德相。
力無力門：指在某些地方，顯示的每一句話都有其作用。如果缺少一句，就無法理解其含義。例如緣起經中說：『此有故彼有，此生故彼生』，即無明緣行等。像這樣，每一句話都有其作用，如前面緣起相中所說。
別別引門：指在某些地方，先標出一句經文，然後用無量的義理來廣泛解釋。例如經中說：『如果比丘成就六法，尚且能用口風吹碎高廣大雪山王，何況無明死屍。』什麼是六法呢？『如果諸比丘心生善巧，乃至方便善巧。』什麼叫做比丘心生善巧？就是比丘遠離慾望、惡念和不善之法，乃至具足安住于第四靜慮（Dhyana，禪定）。這就是比丘心生善巧。什麼叫做比丘心住善巧？就是比丘因為善於修習，所以將順於退步的靜慮轉為順於安住的。這就是比丘心住善巧。什麼叫做比丘心起善巧？就是比丘因為善於修習，所以將順於安住的靜慮轉為順於勝進的。這就是比丘心起善巧。什麼叫做比丘生長善巧？就是比丘對於未生的善法，想方設法使之生起，乃至廣說二正斷。這就是比丘生長善巧。什麼叫做比丘損減善巧？就是比丘對於已生的惡法，想方設法使之斷除，乃至廣說二正斷。這就是比丘損減善巧。什麼叫做比丘方便善巧？就是比丘想要獲得三摩地（Samadhi，禪定），斷除障礙，成就修習如意足（Rddhi-pada，四神足），乃至廣說四如意足。這就是比丘方便善巧。
引發門：指在某些地方，顯示每一句話中都宣說了四句，每一句話都是如此。
【English Translation】 English version Not truly knowing the three turnings: This refers to observing the characteristics of taste, etc., within the established phenomena of form, etc., for those who understand the aspects of all-knowingness and accordance with the Dharma. For those who do not understand the aspects of non-all-knowingness and its faults, it refers to not attaining liberation, and even not realizing the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi). The opposite of this is called the aspect of the merits of all-knowingness, etc.
The aspect of power and powerlessness: This refers to situations where each and every sentence displayed has a function. If one sentence is missing, the meaning cannot be understood. For example, the Sutra on Dependent Origination says: 'Because this exists, that exists; because this arises, that arises,' referring to ignorance conditioning action, etc. Thus, each of these sentences has a function, as explained in the previous section on the aspects of dependent origination.
The aspect of separate introductions: This refers to situations where a sentence from a sutra is first stated, and then explained extensively with countless meanings. For example, the sutra says: 'If a Bhikshu (monk) achieves six qualities, he can even blow apart a high and vast snow mountain king with the wind from his mouth, let alone a corpse of ignorance.' What are the six qualities? 'If the Bhikshus are skillful in the arising of mind, and even skillful in means.' What is meant by a Bhikshu being skillful in the arising of mind? It means that the Bhikshu is detached from desire, evil, and unwholesome dharmas, and dwells fully in the fourth Dhyana (meditative absorption). This is what is meant by a Bhikshu being skillful in the arising of mind. What is meant by a Bhikshu being skillful in the abiding of mind? It means that the Bhikshu, through skillful practice, transforms the Dhyana that inclines towards decline into that which inclines towards abiding. This is what is meant by a Bhikshu being skillful in the abiding of mind. What is meant by a Bhikshu being skillful in the rising of mind? It means that the Bhikshu, through skillful practice, transforms the Dhyana that inclines towards abiding into that which inclines towards further advancement. This is what is meant by a Bhikshu being skillful in the rising of mind. What is meant by a Bhikshu being skillful in the growth of mind? It means that the Bhikshu strives to generate unarisen wholesome dharmas, and so on, extensively explaining the two right efforts. This is what is meant by a Bhikshu being skillful in the growth of mind. What is meant by a Bhikshu being skillful in the diminishing of mind? It means that the Bhikshu strives to eliminate arisen unwholesome dharmas, and so on, extensively explaining the two right efforts. This is what is meant by a Bhikshu being skillful in the diminishing of mind. What is meant by a Bhikshu being skillful in means? It means that the Bhikshu desires Samadhi (concentration), cuts off hindrances, and achieves the cultivation of the Rddhi-pada (four foundations of miraculous power), and so on, extensively explaining the four foundations of miraculous power. This is what is meant by a Bhikshu being skillful in means.'
The aspect of elicitation: This refers to situations where each and every sentence displays and proclaims four statements within it, and this is true for each and every sentence.
復分四句。如是展轉無邊引發。如引佛經言。諸菩薩有四種凈修菩提法。一者善修空性。二者于諸眾生心無掛礙。三者常攝利益諸菩薩眾。四者以無染心廣開法施。如是四法于自利利他門凈修菩提。為欲對治四種所治障故。何等為四。一貪著定味。二瞋恚。三慢。四愛著利養。又有差別。初顯煩惱斷對治。余顯遠離下劣乘。由諸菩薩三種因緣遠下劣乘。一攝受一切有情。二已入法者令成熟。三未入法者令入正法。又有差別。初顯智資糧。余顯福資糧。此三差別者。攝受成熟令入三門。各能生長勝品福故。又由二緣差別。一由意樂。謂慈心俱。二由正行。謂說證教二行。又諸菩薩成就四法能修空性。一者于內心無動搖。二者信解擇力所持。三者於一切法如實通達。四者解脫一切障。如是四法顯修所依及修差別。以何為依。謂靜慮波羅蜜多。云何修差別。一由異生道。謂聞思力所持。二由學道。謂達諸法實性。三由無學道。謂脫一切障。又諸菩薩成就四法。于諸有情心無掛礙。一者修慈。二者不毀正行。三者不分別相。四者堪忍劬勞。如是四法顯所依及無掛礙心差別。誰為所依。謂過去生所修慈。云何無掛礙心差別。謂于住邪行所心無違毀。于怨家所不分別怨相。為利益他精勤無懈。又諸菩薩成就四法。常能攝益諸菩薩眾
【現代漢語翻譯】 現代漢語譯本： 復分四句。如此輾轉無邊地引發（菩提心）。如引用佛經所說：『諸菩薩有四種清凈修習菩提的方法。』第一是善於修習空性（Śūnyatā，佛教中的一個重要概念，指一切事物沒有固定不變的自性）。第二是對一切眾生的心沒有掛礙。第三是經常攝受利益諸菩薩眾。第四是以沒有染污的心廣開法施（Dharma-dāna，佈施佛法）。如此四法在自利利他的方面清凈修習菩提，是爲了對治四種所要對治的障礙的緣故。哪四種呢？第一是貪著禪定的滋味。第二是嗔恚（Dveṣa，佛教中的一種負面情緒，指憎恨和憤怒）。第三是慢（Māna，佛教中的一種負面情緒，指傲慢和自大）。第四是愛著利養（Lābha-satkāra，追求名利和供養）。 又有差別。最初顯示煩惱斷除的對治方法，其餘顯示遠離下劣乘（Hinayāna，小乘佛教，相對於大乘佛教）。由於諸菩薩三種因緣遠離下劣乘：一是攝受一切有情（Sattva，眾生）。二是已入佛法者令其成熟。三是未入佛法者令其進入正法。又有差別。最初顯示智資糧（Jñāna-saṃbhāra，智慧的積累），其餘顯示福資糧（Puṇya-saṃbhāra，福德的積累）。這三種差別的意思是，攝受、成熟、令入三門，各自能夠生長殊勝的福德。 又由兩種因緣差別：一是由意樂（Āśaya，意願和動機），即慈心（Maitrī，慈愛之心）俱生。二是由正行（Pratipatti，正確的行為），即宣說教法和實證教法的兩種行為。又諸菩薩成就四法，能夠修習空性：一是對內心沒有動搖。二是信解擇力所支援。三是對一切法如實通達。四是解脫一切障礙。如此四法顯示修習的所依和修習的差別。以什麼為所依？是靜慮波羅蜜多（Dhyāna-pāramitā，禪定波羅蜜多，通過禪定達到彼岸）。如何修習差別？一是由異生道（Pṛthag-jana-mārga，凡夫的道路），即聞思（Śruta-cintā，聽聞和思考佛法）的力量所支援。二是由學道（Śaikṣa-mārga，學習者的道路），即通達諸法實性。三是由無學道（Aśaikṣa-mārga，無學者的道路），即脫離一切障礙。 又諸菩薩成就四法，對於一切有情心無掛礙：一是修習慈心。二是不毀壞正行。三是不分別（眾生）的相。四是堪能忍受辛勞。如此四法顯示所依和無掛礙心的差別。誰是所依？是過去生所修的慈心。如何是無掛礙心的差別？是對住在邪行的人心無違毀，對於怨家不分別怨恨的相，爲了利益他人精勤沒有懈怠。又諸菩薩成就四法，常常能夠攝益諸菩薩眾。
【English Translation】 English version: Again, dividing into four sentences. Thus, endlessly and infinitely arising (Bodhi-citta). As quoted in the Buddhist scriptures: 'Bodhisattvas have four kinds of pure practices for Bodhi.' First, is to skillfully cultivate emptiness (Śūnyatā, an important concept in Buddhism, referring to the absence of inherent existence in all phenomena). Second, is to have no hindrance in the mind towards all sentient beings (Sattva). Third, is to constantly gather and benefit all Bodhisattvas. Fourth, is to widely open the Dharma-giving (Dharma-dāna, the giving of Buddhist teachings) with an undefiled mind. These four practices purify the cultivation of Bodhi in terms of benefiting oneself and others, for the sake of counteracting the four kinds of obstacles to be overcome. What are the four? First, is attachment to the taste of meditative absorption. Second, is hatred (Dveṣa, a negative emotion in Buddhism, referring to hatred and anger). Third, is pride (Māna, a negative emotion in Buddhism, referring to arrogance and conceit). Fourth, is attachment to gain and offerings (Lābha-satkāra, the pursuit of fame, profit, and offerings). There are also differences. Initially, it shows the antidote to cutting off afflictions, and the rest shows the distancing from the inferior vehicle (Hinayāna, Theravada Buddhism, in contrast to Mahayana Buddhism). Because Bodhisattvas distance themselves from the inferior vehicle due to three causes: one is embracing all sentient beings (Sattva). Two is maturing those who have already entered the Dharma. Three is leading those who have not yet entered the Dharma into the correct Dharma. There are also differences. Initially, it shows the accumulation of wisdom (Jñāna-saṃbhāra, the accumulation of wisdom), and the rest shows the accumulation of merit (Puṇya-saṃbhāra, the accumulation of merit). The meaning of these three differences is that gathering, maturing, and leading into the three doors, each can grow superior merit. Also, there are differences due to two causes: one is due to intention (Āśaya, intention and motivation), that is, accompanied by loving-kindness (Maitrī, loving-kindness). Two is due to correct conduct (Pratipatti, correct behavior), that is, the two actions of proclaiming the teachings and realizing the teachings. Furthermore, Bodhisattvas who accomplish four qualities can cultivate emptiness: one is to have no wavering in the mind. Two is supported by faith, understanding, and the power of discernment. Three is to truly understand all phenomena. Four is to liberate from all obstacles. These four qualities show the basis of cultivation and the differences in cultivation. What is the basis? It is Dhyāna-pāramitā (Dhyāna-pāramitā, the perfection of meditation, reaching the other shore through meditation). How are the differences in cultivation? One is through the path of ordinary beings (Pṛthag-jana-mārga, the path of ordinary beings), that is, supported by the power of hearing and thinking (Śruta-cintā, hearing and thinking about the Dharma). Two is through the path of learning (Śaikṣa-mārga, the path of learners), that is, understanding the true nature of all phenomena. Three is through the path of no more learning (Aśaikṣa-mārga, the path of no more learning), that is, liberation from all obstacles. Furthermore, Bodhisattvas who accomplish four qualities have no hindrance in their minds towards all sentient beings: one is to cultivate loving-kindness. Two is to not destroy correct conduct. Three is to not discriminate (beings') appearances. Four is to be able to endure hardship. These four qualities show the basis and the differences in the unhindered mind. Who is the basis? It is the loving-kindness cultivated in past lives. How are the differences in the unhindered mind? It is to have no violation or destruction in the mind towards those who dwell in wrong conduct, to not discriminate the appearance of enemies towards enemies, and to be diligent without laziness for the benefit of others. Furthermore, Bodhisattvas who accomplish four qualities can often gather and benefit all Bodhisattvas.
。一者不自稱量。二者正教誨轉。三者柔和易可共住。四者精勤承事供養。如是四法顯示所依及攝益差別。何等為依。謂摧伏憍慢。
云何攝益差別。謂后所說三句。於劣等勝三種菩薩所如其次第又諸菩薩成就四法。能無染心廣開法施。一者善達障難。二者善能除遣愚癡沉沒。三者歡喜攝受。四者愛樂為依怙法。如是四法顯示所依及廣開法施差別。何等為依。謂善通達利養恭敬是障難法。云何廣開法施差別。謂示現教導贊勵慶喜。示現者于愚癡沉沒。教導贊勵者于著放逸自輕下劣。慶喜者于正行圓滿。由性愛樂法故。如是前四句中。一一句復引發四句差別。如是等名引發門。
分別顯示抉擇者。謂于如所說蘊等法中。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。一行者即問論法。謂以一法與余法。一一互相問已除此法。更以第二法與余法互相問。如是一一問一切法。如有問言。若成就眼處亦色處耶。設成就色處亦眼處耶。此應作順前句答。若成就眼處亦耳處耶。此應作四句答。如是乃至對意處如理應說。若成就眼處亦法處耶。此亦應作順前句答。若成就色處亦眼處耶。設成就眼處亦色處耶。此應作順后句答。若成就色處亦耳處耶。此亦應作順后句答。如是乃至對法處如理應說。若成就耳處
【現代漢語翻譯】 現代漢語譯本：第一，不自我衡量。第二，正確地進行教誨和引導。第三，性格柔和，容易相處。第四，精進勤勉地承事和供養。這四種法顯示了所依賴的基礎以及攝受利益的差別。什麼是所依賴的基礎呢？就是摧伏驕慢之心。 什麼是攝受利益的差別呢？就是後面所說的三句話。對於下等、中等、上等三種菩薩，依次對應。此外，菩薩成就四種法，能夠以無染著的心廣開法施。第一，善於通達障礙和困難。第二，善於去除愚癡和沉沒。第三，歡喜地攝受眾生。第四，喜愛以正法為依靠。這四種法顯示了所依賴的基礎以及廣開法施的差別。什麼是所依賴的基礎呢？就是善於通達利養和恭敬是障礙之法。 什麼是廣開法施的差別呢？就是示現、教導、贊勵和慶喜。示現，是針對愚癡沉沒的眾生。教導和贊勵，是針對那些執著放逸、自我輕視和低劣的眾生。慶喜，是針對那些正行圓滿的眾生。由於喜愛正法的原因。像這樣，前面四句話中，每一句話又引發四句的差別。像這些都叫做引發門。 分別顯示抉擇的方法是：對於像前面所說的蘊（skandha，五蘊）、處（āyatana，十二處）、界（dhātu，十八界）等法，根據具體情況，可以作一行句、順前句、順后句、二句、三句、四句、述可句、遮止句等。一行句，就是問論法。用一個法與其餘的法，一一互相詢問，然後排除這個法，再用第二個法與其餘的法互相詢問。像這樣，一個一個地詢問一切法。例如，如果有人問：『如果成就了眼處（eye base），也就成就了色處（form base）嗎？假設成就了色處，也就成就了眼處嗎？』這應該作順前句回答。『如果成就了眼處，也就成就了耳處（ear base）嗎？』這應該作四句回答。像這樣，乃至對於意處（mind base），都應該如理如實地說。『如果成就了眼處，也就成就了法處（dharma base）嗎？』這也應該作順前句回答。『如果成就了色處，也就成就了眼處嗎？假設成就了眼處，也就成就了色處嗎？』這應該作順后句回答。『如果成就了色處，也就成就了耳處嗎？』這也應該作順后句回答。像這樣，乃至對於法處，都應該如理如實地說。如果成就了耳處
【English Translation】 English version: Firstly, not measuring oneself. Secondly, correctly teaching and guiding. Thirdly, being gentle and easy to live with. Fourthly, diligently serving and making offerings. These four dharmas reveal the basis of reliance and the differences in embracing benefits. What is the basis of reliance? It is subduing arrogance. What are the differences in embracing benefits? It is the three sentences mentioned later. They correspond to inferior, equal, and superior Bodhisattvas, respectively. Furthermore, Bodhisattvas who achieve four dharmas can widely bestow the Dharma with an undefiled mind. Firstly, being skilled in understanding obstacles and difficulties. Secondly, being skilled in removing ignorance and sinking. Thirdly, joyfully embracing beings. Fourthly, loving to rely on the Dharma. These four dharmas reveal the basis of reliance and the differences in widely bestowing the Dharma. What is the basis of reliance? It is being skilled in understanding that gain and respect are obstacles. What are the differences in widely bestowing the Dharma? It is showing, teaching, praising, and rejoicing. Showing is for beings who are ignorant and sinking. Teaching and praising are for those who are attached to indulgence, self-deprecating, and inferior. Rejoicing is for those who have perfected righteous conduct. It is because of the love of the Dharma. Like this, in the previous four sentences, each sentence further elicits four sentences of difference. These are called the 'gates of elicitation'. The method of separately showing and determining is: Regarding the dharmas such as the skandhas (五蘊, aggregates), āyatanas (十二處, sense bases), dhātus (十八界, elements) mentioned earlier, according to the specific situation, one can make a one-line sentence, a forward-following sentence, a backward-following sentence, a two-sentence, a three-sentence, a four-sentence, an affirmable sentence, a prohibitive sentence, etc. A one-line sentence is the method of questioning and debating. Using one dharma to question each of the other dharmas, and then excluding this dharma, and then using the second dharma to question each of the other dharmas. Like this, questioning each and every dharma. For example, if someone asks: 'If one has attained the eye base (眼處), has one also attained the form base (色處)? Supposing one has attained the form base, has one also attained the eye base?' This should be answered with a forward-following sentence. 'If one has attained the eye base, has one also attained the ear base (耳處)?' This should be answered with four sentences. Like this, up to the mind base (意處), one should speak truthfully and according to reason. 'If one has attained the eye base, has one also attained the dharma base (法處)?' This should also be answered with a forward-following sentence. 'If one has attained the form base, has one also attained the eye base? Supposing one has attained the eye base, has one also attained the form base?' This should be answered with a backward-following sentence. 'If one has attained the form base, has one also attained the ear base?' This should also be answered with a backward-following sentence. Like this, up to the dharma base, one should speak truthfully and according to reason. If one has attained the ear base
亦眼處耶。此應作四句答。如是乃至對法處如理應說。如是一一次第漸減。諸處更互如理應說。
順前句者。謂于諸法中隨取二法更互相問。依止前法以答所問。如有問言。若智亦所知耶。設所知亦智耶。此應作順前句答。諸智亦所知。有所知非智。謂余法。
順后句者。謂即二法展轉相問。依止后法以答所問。如有問言。若所取亦能取耶。設能取亦所取耶。此應作順后句答。諸能取亦所取。有所取非能取。謂色等五境及法處。除相應二句者。謂于所問應二句答。不得有餘。如有依蘊建立依界建立。而發問言。若蘊數亦界數耶。設界數亦蘊數耶。此應作二句答。或蘊數非界數。謂色蘊識蘊何以故。無有一界全攝色蘊相。或全攝識蘊相故。或界數非蘊數謂法界。
三句者。謂于所問唯三句答。如有問言。若蘊數亦處數耶。設處數亦蘊數耶。此應三句答。或蘊數非處數。謂色蘊或處數非蘊數。謂法處。或蘊數亦處數。謂識蘊意處。俱非數者。于蘊處中決定不有。
四句者。謂于所問作四句答。如有問言。若成就眼根亦耳根耶。設成就耳根亦眼根耶。應四句答。初句。謂聾者眼根已生不捨。第二句。謂盲者耳根已生不捨。第三句。謂眼耳根已生不捨。第四句除上爾所相。
述可句者。謂于所
【現代漢語翻譯】 現代漢語譯本： 『亦眼處耶？』（眼處是指眼根所對的色境嗎？）對此應作四句回答。像這樣，乃至對法處（法處是指意識所對的法境）也應按此理說明。像這樣一次一次地逐漸減少，各個處（處指十二處，即六根和六境）之間互相按照道理說明。
順前句者，是指在各種法（法指一切事物）中，隨意選取兩種法互相提問，依靠前一種法來回答所問的問題。例如有人問：『如果智（智指智慧）也是所知（所知指被智慧所認識的對象）嗎？』或者說『如果所知也是智嗎？』對此應作順前句的回答：各種智也是所知，有些所知不是智，指其他的法。
順后句者，是指就這兩種法輾轉互相提問，依靠後一種法來回答所問的問題。例如有人問：『如果所取（所取指被根識所取的事物）也是能取（能取指能取事物的根識）嗎？』或者說『如果能取也是所取嗎？』對此應作順后句的回答：各種能取也是所取，有些所取不是能取，指色等五境以及法處。
除相應二句者，是指對於所問的問題，應該用兩句話來回答，不能有多餘的。例如有人依據蘊（蘊指五蘊，即色、受、想、行、識）建立，依據界（界指十八界，即六根、六境、六識）建立，而提出問題說：『如果蘊的數量也是界的數量嗎？』或者說『如果界的數量也是蘊的數量嗎？』對此應該用兩句話來回答：或者蘊的數量不是界的數量，指色蘊和識蘊。為什麼呢？因為沒有一個界能夠完全包含色蘊的相，或者完全包含識蘊的相。或者界的數量不是蘊的數量，指法界。
三句者，是指對於所問的問題，只能用三句話來回答。例如有人問：『如果蘊的數量也是處的數量嗎？』或者說『如果處的數量也是蘊的數量嗎？』對此應該用三句話來回答：或者蘊的數量不是處的數量，指色蘊；或者處的數量不是蘊的數量，指法處；或者蘊的數量也是處的數量，指識蘊和意處。俱非數者，在蘊和處中絕對沒有。
四句者，是指對於所問的問題，用四句話來回答。例如有人問：『如果成就眼根（成就眼根指具有正常的視力）也成就耳根（成就耳根指具有正常的聽力）嗎？』或者說『如果成就耳根也成就眼根嗎？』應該用四句話來回答：第一句，指聾子眼根已經產生沒有捨棄；第二句，指盲人耳根已經產生沒有捨棄；第三句，指眼根和耳根都已經產生沒有捨棄；第四句，排除以上所說的那些情況。
述可句者，是指對於所
【English Translation】 English version: 『Is it also the eye-sphere?』 (Does the eye-sphere refer to the object of sight perceived by the eye-faculty?) To this, a fourfold answer should be given. Likewise, up to the dharma-sphere (the dharma-sphere refers to the objects of consciousness) should be explained in accordance with this principle. In this way, one by one, gradually reducing, the spheres (spheres refer to the twelve spheres, namely the six faculties and six objects) should be mutually explained according to reason.
『Following the previous clause』 means that among all dharmas (dharmas refer to all phenomena), two dharmas are arbitrarily selected for mutual questioning, relying on the former dharma to answer the question. For example, someone asks: 『If wisdom (wisdom refers to knowledge) is also the knowable (the knowable refers to the object recognized by wisdom)?』 Or 『If the knowable is also wisdom?』 To this, a 『following the previous clause』 answer should be given: All wisdom is also knowable, but some knowable is not wisdom, referring to other dharmas.
『Following the latter clause』 means that these two dharmas are questioned back and forth, relying on the latter dharma to answer the question. For example, someone asks: 『If the object taken (the object taken refers to the object taken by the root consciousness) is also the taker (the taker refers to the root consciousness that can take objects)?』 Or 『If the taker is also the object taken?』 To this, a 『following the latter clause』 answer should be given: All takers are also objects taken, but some objects taken are not takers, referring to the five sense objects such as form, etc., and the dharma-sphere.
『Excluding the corresponding twofold answer』 means that for the question asked, it should be answered with two clauses, and there should be no excess. For example, someone establishes based on the skandhas (skandhas refer to the five skandhas, namely form, feeling, perception, volition, and consciousness), and establishes based on the realms (realms refer to the eighteen realms, namely the six faculties, six objects, and six consciousnesses), and asks: 『If the number of skandhas is also the number of realms?』 Or 『If the number of realms is also the number of skandhas?』 To this, a twofold answer should be given: Either the number of skandhas is not the number of realms, referring to the form skandha and the consciousness skandha. Why? Because there is no realm that can completely encompass the aspect of the form skandha, or completely encompass the aspect of the consciousness skandha. Or the number of realms is not the number of skandhas, referring to the dharma-realm.
『Three clauses』 means that for the question asked, it can only be answered with three clauses. For example, someone asks: 『If the number of skandhas is also the number of spheres?』 Or 『If the number of spheres is also the number of skandhas?』 To this, a threefold answer should be given: Either the number of skandhas is not the number of spheres, referring to the form skandha; or the number of spheres is not the number of skandhas, referring to the dharma-sphere; or the number of skandhas is also the number of spheres, referring to the consciousness skandha and the mind-sphere. 『Neither number』 means that it is absolutely not present in the skandhas and spheres.
『Four clauses』 means that for the question asked, it is answered with four clauses. For example, someone asks: 『If one has attained the eye-faculty (attained the eye-faculty means having normal vision), has one also attained the ear-faculty (attained the ear-faculty means having normal hearing)?』 Or 『If one has attained the ear-faculty, has one also attained the eye-faculty?』 A fourfold answer should be given: The first clause refers to a deaf person whose eye-faculty has already arisen and has not been abandoned; the second clause refers to a blind person whose ear-faculty has already arisen and has not been abandoned; the third clause refers to someone whose eye-faculty and ear-faculty have already arisen and have not been abandoned; the fourth clause excludes the aforementioned situations.
『Stating the affirmable clause』 means that for what is
問順爾而答。以如是言述可所問。如有問言。諸無常者皆是行耶。設當是行皆無常耶。應述可答所問如是。
遮止句者。謂于所問不爾而答。以不爾言遮止所問。如有問言。蘊外諸行幾諦攝耶。應遮止答蘊外無行。
等論抉擇者。謂依八何八若之詞。問答抉擇一切真偽。八何詞者。且如問言。何誰無所得。謂已得般若波羅蜜多菩薩摩訶薩。何所無所得。謂所取相能取相。用何無所得。謂用般若波羅蜜多。為何無所得。謂為救脫一切有情令住無上正等菩提。由何無所得。謂由遇佛出世聽聞正法。如理作意法隨法行。何之無所得。謂一切法之無所得。於何無所得。謂于勝解行地乃至第十菩薩地。幾何無所得。謂十一種。一已生已滅。二未生。三現前。四因力所生。五善友力所生。六一切法無所得。七空性無所得。八有我慢。九無我慢。十未具資糧。十一已具資糧。如是十一無所得。隨所有過去未來現在。若內若外若粗若細若劣若勝若遠若近次第應知。如何詞若詞亦爾。謂若能無所得。若所無所得。若用無所得。若為無所得。若由無所得。若彼無所得。若於無所得。若爾所無所得。如是一切處盡當知。復有四種等論抉擇道理。謂能破能立能斷能覺。能破者。謂遮破他宗言。彼惡說非為善事。能立者。謂建立自宗
【現代漢語翻譯】 現代漢語譯本 以順應提問的方式來回答。用這樣的言語來陳述可以回答的問題。例如有人問：『所有無常的事物都是行（Samskara，造作）嗎？』或者說，『如果是行，就都是無常的嗎？』應該用可以回答的方式來陳述所問的問題，像這樣。
『遮止句』是指，對於所提出的問題，不直接肯定或否定，而是用『不爾』（並非如此）來阻止或限制問題的有效性。例如有人問：『蘊（Skandha，五蘊）之外的諸行，被包含在幾個諦（Satya，四聖諦）中？』應該用遮止的方式回答：『蘊外沒有行。』
『等論抉擇』是指，依據『八何』『八若』的詞語，來對一切真偽進行問答和抉擇。『八何』的詞語是：例如提問：『什麼人無所得？』回答：『已獲得般若波羅蜜多（Prajnaparamita，智慧到彼岸）的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。』『什麼東西無所得？』回答：『所取相（Grahaka-nimitta，能取相）和能取相（Grahya-nimitta，所取相）。』『用什麼無所得？』回答：『用般若波羅蜜多。』『爲了什麼無所得？』回答：『爲了救脫一切有情（Sattva，眾生），令他們安住于無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』『由什麼無所得？』回答：『由於遇到佛（Buddha，覺者）出世，聽聞正法（Dharma，佛法），如理作意（Yoniso-manasikara，如理思維），法隨法行（Dharmanudharma-pratipatti，如法修行）。』『什麼的無所得？』回答：『一切法的無所得。』『對於什麼無所得？』回答：『對於勝解行地（Adhimukti-carya-bhumi，勝解行地）乃至第十菩薩地（Dasama-bodhisattva-bhumi，第十地）。』『有多少種無所得？』回答：『有十一種。一是已生已滅，二是未生，三是現前，四是因力所生，五是善友力所生，六是一切法無所得，七是空性無所得，八是有我慢（Atma-mana，我慢），九是無我慢（Niratma-mana，無我慢），十是未具資糧，十一是已具資糧。』像這樣的十一種無所得，隨所有過去、未來、現在，若內、若外、若粗、若細、若劣、若勝、若遠、若近，次第應當知道。『如何』『若』的詞語也是這樣。即『若能無所得』，『若所無所得』，『若用無所得』，『若為無所得』，『若由無所得』，『若彼無所得』，『若於無所得』，『若爾所無所得』。像這樣的一切處所都應當知道。還有四種等論抉擇的道理，即能破、能立、能斷、能覺。『能破』是指，遮破其他宗派的言論，說：『他們的惡說是非善事。』『能立』是指，建立自己的宗派。
【English Translation】 English version Answer in accordance with the question asked. State what can be answered in such words. For example, if someone asks, 'Are all impermanent things Samskaras (formations)?' or 'If they are Samskaras, are they all impermanent?' One should state the question in a way that can be answered, like this.
'Prohibitive statements' refer to answering a question with a 'no' or a limiting statement. Using 'not so' to prohibit the question. For example, if someone asks, 'How many Truths (Satyas, Four Noble Truths) encompass the Samskaras outside the Skandhas (aggregates)?' One should answer prohibitively: 'There are no Samskaras outside the Skandhas.'
'Equal discourse determination' refers to using the words 'eight whats' and 'eight ifs' to question, answer, and determine all truths and falsehoods. The words of 'eight whats' are: For example, asking: 'What person has no attainment?' Answer: 'A Bodhisattva-Mahasattva (great Bodhisattva) who has already attained Prajnaparamita (perfection of wisdom).' 'What things are without attainment?' Answer: 'The perceived aspect (Grahya-nimitta, object-grasping aspect) and the perceiving aspect (Grahaka-nimitta, subject-grasping aspect).' 'With what is there no attainment?' Answer: 'With Prajnaparamita.' 'For what is there no attainment?' Answer: 'To rescue all sentient beings (Sattvas) and establish them in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' 'By what is there no attainment?' Answer: 'By encountering the Buddha (awakened one) appearing in the world, hearing the Dharma (teachings), applying proper attention (Yoniso-manasikara, wise consideration), and practicing the Dharma in accordance with the Dharma (Dharmanudharma-pratipatti, practice in accordance with the teachings).' 'Of what is there no attainment?' Answer: 'Of all Dharmas.' 'Regarding what is there no attainment?' Answer: 'Regarding the stage of aspiring conduct (Adhimukti-carya-bhumi, stage of resolute intention) up to the tenth Bodhisattva stage (Dasama-bodhisattva-bhumi, tenth stage).' 'How many kinds of non-attainment are there?' Answer: 'There are eleven kinds. First, already born and already ceased; second, not yet born; third, present; fourth, born from the power of causes; fifth, born from the power of good friends; sixth, no attainment of all Dharmas; seventh, no attainment of emptiness; eighth, having self-conceit (Atma-mana, ego-pride); ninth, having no self-conceit (Niratma-mana, no ego-pride); tenth, not yet possessing the necessary resources; eleventh, already possessing the necessary resources.' These eleven kinds of non-attainment, according to all past, future, and present, internal, external, coarse, subtle, inferior, superior, distant, and near, should be known in order. The words 'how' and 'if' are also like this. That is, 'if able to have no attainment,' 'if what is without attainment,' 'if with what there is no attainment,' 'if for what there is no attainment,' 'if by what there is no attainment,' 'if that which has no attainment,' 'if regarding what there is no attainment,' 'if thus what there is no attainment.' All such places should be known completely. There are also four kinds of equal discourse determination principles: namely, the ability to refute, the ability to establish, the ability to cut off, and the ability to awaken. 'The ability to refute' refers to refuting the statements of other schools, saying, 'Their evil speech is not a good thing.' 'The ability to establish' refers to establishing one's own school.
言。此善說真為善事。能斷者。謂能決種種他所生疑。能覺者。謂開曉愚情令解妙義。
復有五種等論抉擇道理。謂如頌言。
自性所依識 清凈方便等 當知五各六 觀所知諸法
自性等六者一自性二因三境界四行相五等無間六增上。所依等六者。一所依二依三攝四相應五成就六雜染。識等六者。一識二受三想四作意五智六遍知。清凈等六者。一清凈二詞三出離四甚深五解脫門六入一切法。方便等六者。一方便二通達三修四圓證五究竟六引發。
自性有四種。謂實自性假自性世俗自性勝義自性。因有四種。謂生因成因轉因還因。境界有七種。謂有相境有分別境對治境安住境增益境損減境自在境。行相有五種。謂分析行相差別行相正解行相觀察行相作隨作行相。等無間有九種。謂自類等無間。異類等無間。三摩缽底等無間。退等無間。生等無間。鄰次等無間。隔越等無間。起等無間。滅等無間。增上有七種。謂取增上生增上住增上受用雜染增上清凈增上田增上執受增上。所依有八種。謂界所依趣所依洲渚所依村田所依補特伽羅所依無病所依尸羅所依莊嚴所依。依有五種。謂眾具依善友依法依作意依三摩缽底依。攝有十一種。謂界攝相攝種類攝分位攝助伴攝時攝方攝具分攝一分攝更互攝勝
義攝。相應有十種。謂他性相應不相違相應遍行相應不遍行相應所治相應能治相應曾習相應未曾習相應下劣相應廣大相應。成就有三種。謂種子成就自在成就現行成就。雜染有四種。謂煩惱雜染業雜染生雜染障雜染。
識有六種。謂眼識耳鼻舌身意識。受有三種。謂苦樂不苦不樂。想有二十種。謂無常想無常苦想苦無我想厭離食想一切世間不可樂想過患想斷想離欲想滅想死想不凈想青瘀想膿爛想破壞想膀脹想食啖想血涂想離散想骨鎖想空觀想。作意有七種。謂了相作意勝解作意遠離作意攝樂作意觀察作意方便究竟作意方便究竟果作意。智有十種。謂法智類智世俗智他心智苦智集智滅智道智盡智無生智。遍知有九種。謂欲系見苦集所斷斷遍知。色無色系見苦集所斷斷遍知。欲系見滅所斷斷遍知。色無色系見滅所斷斷遍知。欲系見道所斷斷遍知。色無色系見道所斷斷遍知。順下分結斷遍知。色愛盡遍知。無色愛盡遍知。
清凈有七種。謂戒清凈心清凈見清凈度疑清凈道非道智見清凈行智見清凈行斷智見清凈。詞有八種。謂八何詞八若詞。出離有六種。謂世間出離聲聞出離獨覺出離大乘出離不畢竟出離畢竟出離。甚深有十種。謂相甚深雜染甚深清凈甚深緣起甚深業甚深智甚深生甚深菩提甚深佛甚深教甚深。解脫
【現代漢語翻譯】 現代漢語譯本 義攝（Yishe）：相應的有十種，即：他性相應（Taxing xiangying，與其它性質相應的）、不相違相應（Buxiangwei xiangying，不互相違背的相應）、遍行相應（Bianxing xiangying，普遍存在的相應）、不遍行相應（Bubianxing xiangying，不普遍存在的相應）、所治相應（Suozhi xiangying，被對治的相應）、能治相應（Nengzhi xiangying，能對治的相應）、曾習相應（Cengxi xiangying，曾經修習的相應）、未曾習相應（Weicengxi xiangying，未曾修習的相應）、下劣相應（Xialie xiangying，低劣的相應）、廣大相應（Guangda xiangying，廣大的相應）。 成就有三種，即：種子成就（Zhongzi chengjiu，種子成就）、自在成就（Zizai chengjiu，自在成就）、現行成就（Xianxing chengjiu，現行成就）。 雜染有四種，即：煩惱雜染（Fannao zaran，煩惱的雜染）、業雜染（Ye zaran，業的雜染）、生雜染（Sheng zaran，生的雜染）、障雜染（Zhang zaran，障礙的雜染）。 識有六種，即：眼識（Yanshi，眼識）、耳識（Ershi，耳識）、鼻識（Bishi，鼻識）、舌識（Sheshi，舌識）、身識（Shenshi，身識）、意識（Yishi，意識）。 受有三種，即：苦受（Kushou，苦的感受）、樂受（Leshou，樂的感受）、不苦不樂受（Buku bule shou，非苦非樂的感受）。 想有二十種，即：無常想（Wuchang xiang，無常的想像）、無常苦想（Wuchang ku xiang，無常是苦的想像）、苦無我想（Ku wuwo xiang，苦是無我的想像）、厭離食想（Yanli shi xiang，厭離食物的想像）、一切世間不可樂想（Yiqie shijian bukele xiang，一切世間都不可樂的想像）、過患想（Guohuan xiang，過患的想像）、斷想（Duan xiang，斷滅的想像）、離欲想（Liyu xiang，遠離慾望的想像）、滅想（Mie xiang，寂滅的想像）、死想（Si xiang，死亡的想像）、不凈想（Bujing xiang，不凈的想像）、青瘀想（Qingyu xiang，青瘀的想像）、膿爛想（Nonglan xiang，膿爛的想像）、破壞想（Pohuai xiang，破壞的想像）、膀脹想（Bangzhang xiang，膨脹的想像）、食啖想（Shidan xiang，被食用的想像）、血涂想（Xietu xiang，血涂的想像）、離散想（Lisan xiang，離散的想像）、骨鎖想（Gusuo xiang，骨骼的想像）、空觀想（Kongguan xiang，空性的觀想）。 作意有七種，即：了相作意（Liao xiang zuoyi，了知相狀的作意）、勝解作意（Shengjie zuoyi，殊勝理解的作意）、遠離作意（Yuanli zuoyi，遠離的作意）、攝樂作意（Shele zuoyi，攝取喜樂的作意）、觀察作意（Guancha zuoyi，觀察的作意）、方便究竟作意（Fangbian jiujing zuoyi，方便究竟的作意）、方便究竟果作意（Fangbian jiujing guo zuoyi，方便究竟果的作意）。 智有十種，即：法智（Fazhi，對法的智慧）、類智（Leizhi，對類的智慧）、世俗智（Shisu zhi，世俗的智慧）、他心智（Taxin zhi，瞭解他人內心的智慧）、苦智（Kuzhi，對苦的智慧）、集智（Jizhi，對集的智慧）、滅智（Miezhi，對滅的智慧）、道智（Daozhi，對道的智慧）、盡智（Jinzhi，知盡的智慧）、無生智（Wusheng zhi，無生的智慧）。 遍知有九種，即：欲界系見苦集所斷斷遍知（Yujie xi jian ku ji suo duan duan bianzhi，對欲界系見苦集所斷的斷的遍知）、色界無色界系見苦集所斷斷遍知（Sejie wusejie xi jian ku ji suo duan duan bianzhi，對色界無色界系見苦集所斷的斷的遍知）、欲界系見滅所斷斷遍知（Yujie xi jian mie suo duan duan bianzhi，對欲界系見滅所斷的斷的遍知）、色界無色界系見滅所斷斷遍知（Sejie wusejie xi jian mie suo duan duan bianzhi，對色界無色界系見滅所斷的斷的遍知）、欲界系見道所斷斷遍知（Yujie xi jian dao suo duan duan bianzhi，對欲界系見道所斷的斷的遍知）、色界無色界系見道所斷斷遍知（Sejie wusejie xi jian dao suo duan duan bianzhi，對色界無色界系見道所斷的斷的遍知）、順下分結斷遍知（Shun xiafen jie duan bianzhi，對順下分結斷的遍知）、色愛盡遍知（Se ai jin bianzhi，對色愛盡的遍知）、無色愛盡遍知（Wuse ai jin bianzhi，對無色愛盡的遍知）。 清凈有七種，即：戒清凈（Jie qingjing，戒的清凈）、心清凈（Xin qingjing，心的清凈）、見清凈（Jian qingjing，見的清凈）、度疑清凈（Duyi qingjing，度疑的清凈）、道非道智見清凈（Dao feidao zhi jian qingjing，對道與非道的智慧見的清凈）、行智見清凈（Xing zhi jian qingjing，對行之智慧的見的清凈）、行斷智見清凈（Xing duan zhi jian qingjing，對行之斷滅智慧的見的清凈）。 詞有八種，即：八何詞（Ba he ci，八個『何』的詞）、八若詞（Ba ruo ci，八個『若』的詞）。 出離有六種，即：世間出離（Shijian chuli，世間的出離）、聲聞出離（Shengwen chuli，聲聞的出離）、獨覺出離（Dujue chuli，獨覺的出離）、大乘出離（Dacheng chuli，大乘的出離）、不畢竟出離（Bubijing chuli，不究竟的出離）、畢竟出離（Bijing chuli，究竟的出離）。 甚深有十種，即：相甚深（Xiang shenshen，相的甚深）、雜染甚深（Zaran shenshen，雜染的甚深）、清凈甚深（Qingjing shenshen，清凈的甚深）、緣起甚深（Yuanqi shenshen，緣起的甚深）、業甚深（Ye shenshen，業的甚深）、智甚深（Zhi shenshen，智的甚深）、生甚深（Sheng shenshen，生的甚深）、菩提甚深（Puti shenshen，菩提的甚深）、佛甚深（Fo shenshen，佛的甚深）、教甚深（Jiao shenshen，教的甚深）。 解脫
【English Translation】 English version With regard to 'comprehensiveness of meaning', there are ten types of correspondence: correspondence with otherness (Tā-svabhāva-anulomatā), correspondence with non-contradiction (Aviruddha-anulomatā), correspondence with pervasiveness (Sarvatraga-anulomatā), correspondence with non-pervasiveness (Asarvatraga-anulomatā), correspondence with what is to be overcome (Heya-anulomatā), correspondence with what overcomes (Hānīya-anulomatā), correspondence with what has been practiced (Abhyasta-anulomatā), correspondence with what has not been practiced (Anabhyasta-anulomatā), correspondence with inferiority (Hīna-anulomatā), and correspondence with vastness (Pranīta-anulomatā). There are three types of accomplishment: accomplishment of seed (Bīja-samṛddhi), accomplishment of mastery (Vaśitā-samṛddhi), and accomplishment of manifestation (Prādurbhāva-samṛddhi). There are four types of defilement: defilement of affliction (Kleśa-saṃkleśa), defilement of karma (Karma-saṃkleśa), defilement of birth (Janma-saṃkleśa), and defilement of obstruction (Āvaraṇa-saṃkleśa). There are six types of consciousness: eye-consciousness (Cakṣur-vijñāna), ear-consciousness (Śrotra-vijñāna), nose-consciousness (Ghrāṇa-vijñāna), tongue-consciousness (Jihvā-vijñāna), body-consciousness (Kāya-vijñāna), and mind-consciousness (Mano-vijñāna). There are three types of feeling: painful feeling (Duḥkha-vedanā), pleasant feeling (Sukha-vedanā), and neither-painful-nor-pleasant feeling (Aduḥkhāsukha-vedanā). There are twenty types of perception: perception of impermanence (Anitya-saṃjñā), perception of suffering in impermanence (Anitye duḥkha-saṃjñā), perception of no-self in suffering (Duḥkhe anātma-saṃjñā), perception of revulsion towards food (Āhāre pratīkūla-saṃjñā), perception of the unenjoyability of all worlds (Sarva-loke anabhirati-saṃjñā), perception of faults (Ādīnava-saṃjñā), perception of abandonment (Prahāṇa-saṃjñā), perception of detachment (Virāga-saṃjñā), perception of cessation (Nirodha-saṃjñā), perception of death (Maraṇa-saṃjñā), perception of impurity (Aśubha-saṃjñā), perception of bluish discoloration (Vinīlaka-saṃjñā), perception of festering (Vipūyaka-saṃjñā), perception of disintegration (Vicchedaka-saṃjñā), perception of bloating (Uddhumātaka-saṃjñā), perception of being eaten (Khāditaka-saṃjñā), perception of being smeared with blood (Lohitaka-saṃjñā), perception of being scattered (Viksiptaka-saṃjñā), perception of skeletal remains (Asthi-saṃjñā), and perception of emptiness (Śūnyatā-saṃjñā). There are seven types of attention: attention to characteristics (Lakṣaṇa-manasikāra), attention to conviction (Adhimokṣa-manasikāra), attention to detachment (Viveka-manasikāra), attention to gathering joy (Saṃgraha-prīti-manasikāra), attention to observation (Upaparīkṣā-manasikāra), attention to the ultimate means (Upāya-paryavasāna-manasikāra), and attention to the fruit of the ultimate means (Upāya-paryavasāna-phala-manasikāra). There are ten types of wisdom: knowledge of the Dharma (Dharma-jñāna), knowledge of analogy (Anvaya-jñāna), conventional knowledge (Saṃvṛti-jñāna), knowledge of others' minds (Para-citta-jñāna), knowledge of suffering (Duḥkha-jñāna), knowledge of origin (Samudaya-jñāna), knowledge of cessation (Nirodha-jñāna), knowledge of the path (Mārga-jñāna), knowledge of exhaustion (Kṣaya-jñāna), and knowledge of non-arising (Anutpāda-jñāna). There are nine types of thorough knowledge: thorough knowledge of abandonment of what is to be abandoned through seeing suffering and origin in the desire realm (Kāmadhātu dṛṣṭi-heya duḥkha-samudaya prahāṇa-parijñā), thorough knowledge of abandonment of what is to be abandoned through seeing suffering and origin in the form and formless realms (Rūpā-rūpadhātu dṛṣṭi-heya duḥkha-samudaya prahāṇa-parijñā), thorough knowledge of abandonment of what is to be abandoned through seeing cessation in the desire realm (Kāmadhātu dṛṣṭi-heya nirodha prahāṇa-parijñā), thorough knowledge of abandonment of what is to be abandoned through seeing cessation in the form and formless realms (Rūpā-rūpadhātu dṛṣṭi-heya nirodha prahāṇa-parijñā), thorough knowledge of abandonment of what is to be abandoned through seeing the path in the desire realm (Kāmadhātu dṛṣṭi-heya mārga prahāṇa-parijñā), thorough knowledge of abandonment of what is to be abandoned through seeing the path in the form and formless realms (Rūpā-rūpadhātu dṛṣṭi-heya mārga prahāṇa-parijñā), thorough knowledge of abandonment of the lower fetters (Avarabhāgīya-saṃyojana prahāṇa-parijñā), thorough knowledge of the exhaustion of desire for form (Rūpa-rāga kṣaya-parijñā), and thorough knowledge of the exhaustion of desire for the formless (Arūpa-rāga kṣaya-parijñā). There are seven types of purity: purity of morality (Śīla-viśuddhi), purity of mind (Citta-viśuddhi), purity of view (Dṛṣṭi-viśuddhi), purity of overcoming doubt (Kāṅkhāvitaraṇa-viśuddhi), purity of knowledge and vision of what is the path and what is not the path (Mārgā-mārga-jñānadarśana-viśuddhi), purity of knowledge and vision of the practice (Pratipadā-jñānadarśana-viśuddhi), and purity of knowledge and vision of the cessation of the practice (Pratipadā-jñānadarśana-viśuddhi). There are eight types of 'what' words: eight 'what' words (Aṣṭa-katama-pada), eight 'if' words (Aṣṭa-yadi-pada). There are six types of liberation: worldly liberation (Laukika-niḥsaraṇa), liberation of the Śrāvakas (Śrāvaka-niḥsaraṇa), liberation of the Pratyekabuddhas (Pratyekabuddha-niḥsaraṇa), liberation of the Mahāyāna (Mahāyāna-niḥsaraṇa), non-ultimate liberation (Anitya-niḥsaraṇa), and ultimate liberation (Nitya-niḥsaraṇa). There are ten types of profundity: profundity of characteristics (Lakṣaṇa-gambhīratā), profundity of defilement (Saṃkleśa-gambhīratā), profundity of purity (Vyavadāna-gambhīratā), profundity of dependent origination (Pratītyasamutpāda-gambhīratā), profundity of karma (Karma-gambhīratā), profundity of wisdom (Jñāna-gambhīratā), profundity of birth (Janma-gambhīratā), profundity of enlightenment (Bodhi-gambhīratā), profundity of the Buddha (Buddha-gambhīratā), and profundity of the teaching (Śāsana-gambhīratā). Liberation
門有三種。謂空無愿無相。入一切法有八種。謂一切法欲為根本。作意所生觸所集起。受所引攝定為上首。慧為最勝。解脫為堅固。出離為後邊。
方便有七種。謂任持方便瑜珈方便相方便抉擇方便隔越方便鄰次方便鄰次隔越方便。通達有五種。謂有相文字通達所攝能攝通達遲通達速通達法性通達。修有四種。謂得修習修除去修對治修。圓證有四種。謂果圓證離欲圓證根滿足圓證功德圓證。究竟有六種。謂智究竟斷究竟畢竟究竟不畢竟究竟下劣究竟廣大究竟。引發有二十種。謂無量引發乃至一切種妙智引發。
大乘阿毗達磨雜集論卷第十五 大正藏第 31 冊 No. 1606 大乘阿毗達磨雜集論
大乘阿毗達磨雜集論卷第十六
安慧菩薩糅釋上集論
大唐三藏法師玄奘奉 詔譯
抉擇分中論品第四之二
實自性者。謂諸法實有性。假自性者。謂諸法假有性。世俗自性者。謂諸法世俗有性。勝義自性者。謂諸法勝義有性。生因者。謂因等四緣。成因者。謂三量。一現量二比量三聲量。轉因者。謂順緣起。還因者。謂逆緣起。有相境者。謂眼等五識所緣色等五境。由緣此所生唯有無分別相故。有分別境者。謂意識所緣境。由緣此境有分別生故。對治境者。謂緣此境
【現代漢語翻譯】 現代漢語譯本： 有三種門，即空（Śūnyatā，指空性）、無愿（Apranihita，指無愿或無慾）和無相（Animitta，指無相或無特徵）。進入一切法有八種方式，即一切法以欲為根本，由作意所生，由觸所集起，由受所引攝，以定為上首，以慧為最勝，以解脫為堅固，以出離為後邊。 方便有七種，即任持方便、瑜伽方便、相方便、抉擇方便、隔越方便、鄰次方便、鄰次隔越方便。通達有五種，即有相文字通達、所攝能攝通達、遲通達、速通達、法性通達。修有四種，即得修、習修、除去修、對治修。圓證有四種，即果圓證、離欲圓證、根滿足圓證、功德圓證。究竟有六種，即智究竟、斷究竟、畢竟究竟、不畢竟究竟、下劣究竟、廣大究竟。 《大乘阿毗達磨雜集論》卷第十五 大正藏第 31 冊 No. 1606 《大乘阿毗達磨雜集論》 《大乘阿毗達磨雜集論》卷第十六 安慧菩薩糅釋上集論 大唐三藏法師玄奘奉 詔譯 抉擇分中論品第四之二 實自性，指的是諸法真實存在的自性。假自性，指的是諸法虛假存在的自性。世俗自性，指的是諸法在世俗層面存在的自性。勝義自性，指的是諸法在勝義層面存在的自性。生因，指的是因、等、四緣。成因，指的是三量，即現量、比量、聲量。轉因，指的是順應緣起。還因，指的是逆反緣起。有相境，指的是眼等五識所緣的色等五境，因為緣于這些境所產生的只有無分別的相。有分別境，指的是意識所緣的境，因為緣於此境會有分別產生。對治境，指的是緣於此境。
【English Translation】 English version: There are three doors: namely, emptiness (Śūnyatā, referring to emptiness), wishlessness (Apranihita, referring to absence of wishes or desires), and signlessness (Animitta, referring to absence of signs or characteristics). There are eight ways to enter all dharmas: namely, all dharmas have desire as their root, are born of attention, are gathered by contact, are drawn in by feeling, have concentration as their head, have wisdom as their most excellent, have liberation as their firm foundation, and have detachment as their final end. There are seven kinds of skillful means: namely, sustaining skillful means, yoga skillful means, sign skillful means, ascertainment skillful means, intervening skillful means, proximate skillful means, and proximate intervening skillful means. There are five kinds of thorough understanding: namely, thorough understanding of signs and words, thorough understanding of what is included and what includes, slow thorough understanding, quick thorough understanding, and thorough understanding of the nature of dharmas. There are four kinds of cultivation: namely, cultivation of attainment, cultivation of practice, cultivation of removal, and cultivation of counteraction. There are four kinds of perfect realization: namely, perfect realization of the fruit, perfect realization of detachment, perfect realization of the fulfillment of the roots, and perfect realization of merit. There are six kinds of ultimate: namely, ultimate of wisdom, ultimate of cessation, ultimate of complete cessation, ultimate of incomplete cessation, inferior ultimate, and vast ultimate. 《Mahāyāna Abhidharma Saṃgraha》, Volume 15 Taisho Tripitaka, Volume 31, No. 1606, 《Mahāyāna Abhidharma Saṃgraha》 《Mahāyāna Abhidharma Saṃgraha》, Volume 16 Commentary on the above Saṃgraha by Bodhisattva Asaṅga Translated under imperial order by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty Chapter Four, Part Two, on the Treatise on Ascertainment Real self-nature refers to the truly existing self-nature of all dharmas. False self-nature refers to the falsely existing self-nature of all dharmas. Conventional self-nature refers to the conventionally existing self-nature of all dharmas. Ultimate self-nature refers to the ultimately existing self-nature of all dharmas. The cause of arising refers to the four conditions: cause, etc. The cause of accomplishment refers to the three proofs: direct perception, inference, and testimony. The cause of transformation refers to arising in accordance with conditions. The cause of return refers to arising in opposition to conditions. The object with signs refers to the five objects of the five consciousnesses, such as form, etc., because only non-discriminating signs arise from these objects. The object with discrimination refers to the object of the mind consciousness, because discrimination arises from this object. The object of counteraction refers to the object of.
棄捨雜染。由能對治故。安住境者。謂緣此境能生聖天梵住。由眾聖所住故。增益境者。謂緣此境能轉勝進。是增勝因故。損減境者。謂緣此境能入無想定滅盡定。是損減心心法因故。自在境者。謂緣此境發神通等勝品功德。是自在因故。分析行相者。謂種種品類分析諸法。如有色無色有見無見。如是等。差別行相者。謂諸法差別義。如一信相或名心凈。或名喜樂。或名忍可。如是等。正解行相者。謂以種種行相正解所緣境。如了別行相名識。取像行相名想。領納行相名受。如是等。觀察行相者。謂十六行。即無常等四因等四滅等四道等四。或世俗六行。謂粗行障行苦行靜行妙行離行。作隨作行相者。謂作所作已復更隨作。如由此行善守護已。復更起余隨守護行。自類等無間者。謂貪無間還復生貪。瞋等亦爾。各別種類等無間生故。異類等無間者。謂貪無間瞋等生。欲界無間色界生。色界無間無色界生。如是等。三摩缽底等無間者。謂三摩缽底無間相生。如欲界善無間入初靜慮。初靜慮無間還生欲界。如是于第二靜慮等及無色定如理應知。退等無間者。謂從靜慮等退時無間所生起。生等無間者。謂受生時無間所生。如從欲界無間生色界等。鄰次等無間者。謂諸心心法無間次第生。于其中間心無斷絕故。隔越等無間者。
【現代漢語翻譯】 現代漢語譯本 捨棄雜染，是因為能夠對治雜染的緣故。安住于所緣境，是指緣於此境能夠生起聖天梵住（指四梵住：慈、悲、喜、舍）。因為是眾多聖者所安住的處所的緣故。增益所緣境，是指緣於此境能夠轉為殊勝進步，因為是增長殊勝的原因。損減所緣境，是指緣於此境能夠進入無想定和滅盡定，因為是損減心和心法的原因。自在所緣境，是指緣於此境能夠發起神通等殊勝的功德，因為是自在的原因。分析行相，是指以種種品類來分析諸法，例如有色和無色，有見和無見等等。差別行相，是指諸法的差別意義，例如一個信的相狀，或者名為心凈，或者名為喜樂，或者名為忍可等等。正解行相，是指以種種行相正確地理解所緣境，例如了別的行相名為識，取像的行相名為想，領納的行相名為受等等。觀察行相，是指十六行相，即無常等四行相，苦等四行相，滅等四行相，道等四行相。或者世俗的六行相，即粗行相、障行相、苦行相、靜行相、妙行相、離行相。作隨作行相，是指作了所作之後又繼續隨作，例如由此行善守護之後，又繼續生起其他的隨守護行。自類等無間，是指貪之後無間地還生起貪，嗔等也是這樣。因為是各別種類等無間地生起的緣故。異類等無間，是指貪之後無間地生起嗔等，欲界之後無間地生起色界等，色界之後無間地生起無色界等，像這樣。三摩缽底等無間，是指三摩缽底無間地相生，例如欲界善之後無間地進入初靜慮，初靜慮之後無間地還生起欲界。像這樣對於第二靜慮等以及無色定，應當如理地瞭解。退等無間，是指從靜慮等退出來的時候無間地所生起的。生等無間，是指受生的時候無間地所生起的，例如從欲界無間地生起色界等。鄰次等無間，是指諸心和心法無間地次第生起，在其中間心沒有斷絕的緣故。隔越等無間
【English Translation】 English version Abandoning defilements is due to the ability to counteract them. Abiding in an object means that by focusing on this object, one can generate the Holy Heavenly Brahma Abodes (referring to the Four Brahma Viharas: loving-kindness, compassion, sympathetic joy, and equanimity), because it is the place where many saints abide. Increasing an object means that by focusing on this object, one can transform into superior progress, because it is the cause of increasing superiority. Decreasing an object means that by focusing on this object, one can enter the Non-Conceptualization Samadhi and Cessation Samadhi, because it is the cause of decreasing mind and mental factors. Mastering an object means that by focusing on this object, one can generate supernatural powers and other superior qualities and virtues, because it is the cause of mastery. Analyzing characteristics means analyzing all dharmas with various categories, such as form and formlessness, visible and invisible, and so on. Differentiating characteristics means the different meanings of all dharmas, such as one aspect of faith, which may be called purity of mind, or joy and happiness, or acceptance and approval, and so on. Correctly understanding characteristics means correctly understanding the object of focus with various characteristics, such as the characteristic of distinguishing is called consciousness, the characteristic of taking images is called conception, the characteristic of receiving is called feeling, and so on. Observing characteristics means the sixteen aspects, namely the four aspects of impermanence, the four aspects of suffering, the four aspects of cessation, and the four aspects of the path. Or the six worldly aspects, namely coarse aspect, obstructive aspect, suffering aspect, tranquil aspect, sublime aspect, and detachment aspect. The aspect of doing and following up means doing what has been done and then continuing to follow up, such as after well guarding by this practice, one continues to generate other follow-up guarding practices. Homogeneous contiguity means that after greed, greed arises again without interruption, and so on for anger and so on, because each different kind arises contiguously. Heterogeneous contiguity means that after greed, anger and so on arise without interruption, after the desire realm, the form realm arises without interruption, after the form realm, the formless realm arises without interruption, and so on. Samapatti contiguity means that samapattis arise contiguously, such as after a wholesome state in the desire realm, one enters the first dhyana without interruption, after the first dhyana, one returns to the desire realm without interruption. Thus, one should understand the second dhyana and so on, as well as the formless samadhis, accordingly. Regression contiguity means what arises without interruption when regressing from dhyanas and so on. Birth contiguity means what arises without interruption at the time of rebirth, such as from the desire realm, the form realm arises without interruption. Proximate contiguity means that all minds and mental factors arise successively without interruption, because there is no interruption of mind in between. Interrupted contiguity
謂起滅定等時。前生心心法望後生心心法。中間隔越故。起等無間者。謂若此法無間彼法次第生。滅等無間者。謂此法無間彼法次第滅。如心心法無間滅已。或入滅盡定。或入無想定等。或入無餘涅槃界。取增上者。謂眼等根望能取境界。有增上力故。生增上者。謂男女根望生胎孕。有增上力故。住增上者。謂命根望身等住。有增上力故。受用雜染增上者。謂五受根望所受用。有增上力故。又為貪等所隨眠故。謂樂貪所隨眠。苦瞋所隨眠。不苦不樂癡所隨眠。清凈增上者。謂信等五根未知欲知等三根望世出世清凈法。有增上力故。田增上者。謂共業望器世間生。有增上力故。執受增上者。謂四大種望所造色。
界所依者。謂欲界等所攝身。趣所依者。謂五趣所攝身。洲渚所依者。謂贍部洲等。村田所依者。謂若依此村田而有即用此為所依。補特伽羅所依者。謂若依此補特伽羅而有即用此為所依。無病所依者。謂若依無病而有即用此為所依。尸羅所依者。謂若依尸羅而有即用此為所依。莊嚴所依者。謂若依彼彼沙門莊嚴諸功德生。即用彼為所依。眾具依者。謂四依即衣服等。善友依者。謂若依此善等生起。法依者。謂契經等十二分教。作意依者。謂七種作意即了相作意等。三摩缽底依者。謂七依定如經言。我說依
【現代漢語翻譯】 現代漢語譯本： 關於『起』、『滅』、『定』等同時：前一生的心和心所法望著后一生的心和心所法，中間有間隔阻礙的緣故。 關於『起等無間』：如果這個法之後沒有間隔地次第生起另一個法。 關於『滅等無間』：這個法之後沒有間隔地次第滅去。例如心和心所法無間滅去之後，或者進入滅盡定，或者進入無想定等等，或者進入無餘涅槃界。 關於『取增上』：眼等根對於能夠獲取的境界，有增上的力量。 關於『生增上』：男女根對於產生胎兒，有增上的力量。 關於『住增上』：命根對於身體等的住留，有增上的力量。 關於『受用雜染增上』：五種感受的根對於所受用的事物，有增上的力量。又因為被貪等煩惱所隨眠的緣故。例如，樂受被貪所隨眠，苦受被瞋所隨眠，不苦不樂受被癡所隨眠。 關於『清凈增上』：信等五根，未知欲知根等三種根對於世間和出世間的清凈法，有增上的力量。 關於『田增上』：共同的業對於器世間的產生，有增上的力量。 關於『執受增上』：四大種對於所造的色法，有增上的力量。 關於『界所依』：欲界等所包含的身體。 關於『趣所依』：五趣所包含的身體。 關於『洲渚所依』：贍部洲（Jambudvipa，四大部洲之一）等。 關於『村田所依』：如果依靠這個村田而存在，就用這個村田作為所依。 關於『補特伽羅（Pudgala，人或有情）所依』：如果依靠這個補特伽羅而存在，就用這個補特伽羅作為所依。 關於『無病所依』：如果依靠無病而存在，就用無病作為所依。 關於『尸羅（Śīla，戒律）所依』：如果依靠尸羅而存在，就用尸羅作為所依。 關於『莊嚴所依』：如果依靠那些沙門的莊嚴功德而生起，就用那些功德作為所依。 關於『眾具依』：四種資具，即衣服等。 關於『善友依』：如果依靠善友而生起善法。 關於『法依』：契經等十二分教。 關於『作意依』：七種作意，即了相作意等。 關於『三摩缽底（Samāpatti，等至）依』：七種依定，如經中所說：『我說依』
【English Translation】 English version: Regarding 'arising', 'ceasing', 'fixed concentration' and other simultaneous occurrences: The mind and mental factors of the previous life look towards the mind and mental factors of the subsequent life, due to the intervening obstruction. Regarding 'arising with contiguity': If this dharma arises in sequence without interruption after that dharma. Regarding 'ceasing with contiguity': This dharma ceases in sequence without interruption after that dharma. For example, after the mind and mental factors cease without interruption, one may enter the cessation attainment, or enter the non-perception attainment, etc., or enter the realm of nirvana without remainder. Regarding 'taking as a dominant condition': The sense organs such as the eyes have a dominant power in relation to the objects they can apprehend. Regarding 'birth as a dominant condition': The male and female reproductive organs have a dominant power in relation to the birth of a fetus. Regarding 'abiding as a dominant condition': The life force has a dominant power in relation to the abiding of the body, etc. Regarding 'enjoying defilement as a dominant condition': The five sense faculties of feeling have a dominant power in relation to what is being experienced. Also, it is because of being accompanied by latent tendencies such as greed. For example, pleasant feeling is accompanied by latent greed, painful feeling is accompanied by latent anger, and neither-pleasant-nor-painful feeling is accompanied by latent ignorance. Regarding 'purity as a dominant condition': The five faculties of faith, etc., and the three faculties of 'desiring to know what is not yet known', etc., have a dominant power in relation to pure dharmas, both mundane and supramundane. Regarding 'field as a dominant condition': Shared karma has a dominant power in relation to the arising of the vessel world. Regarding 'appropriation as a dominant condition': The four great elements have a dominant power in relation to the derived form. Regarding 'realm as a support': The body contained within the desire realm, etc. Regarding 'destiny as a support': The body contained within the five destinies. Regarding 'continent as a support': Jambudvipa (one of the four great continents), etc. Regarding 'village and field as a support': If something exists relying on this village and field, then this village and field are used as the support. Regarding 'Pudgala (person or sentient being) as a support': If something exists relying on this Pudgala, then this Pudgala is used as the support. Regarding 'absence of illness as a support': If something exists relying on the absence of illness, then the absence of illness is used as the support. Regarding 'Śīla (moral discipline) as a support': If something exists relying on Śīla, then Śīla is used as the support. Regarding 'adornment as a support': If something arises relying on the adornment of those Śrāmaṇas (ascetics) and their merits, then those merits are used as the support. Regarding 'requisites as a support': The four requisites, namely clothing, etc. Regarding 'virtuous friend as a support': If good dharmas arise relying on a virtuous friend. Regarding 'dharma as a support': The twelve divisions of teachings, such as the Sutras. Regarding 'attention as a support': The seven types of attention, namely attention to characteristics, etc. Regarding 'Samāpatti (attainment) as a support': The seven types of fixed concentration as a support, as the Sutra says: 'I say relying on.'
初靜慮能盡諸漏。乃至依無所有處亦爾。界攝者。謂諸界種子。由此能攝種所生法。相攝者。謂諸法自相還能自攝。種類攝者。謂約色種類有十色處色蘊所攝。如是等。分位攝者。謂順樂受等分位所攝。助伴攝者。謂色五蘊所攝。彼眷屬故。如是等。時攝者。謂過去等攝過去等。方攝者。謂於此方所有蘊等即此方攝。具分攝者。謂欲色無色無漏諸色攝一切色。一分攝者。謂眼根攝色蘊。如是等。更互攝者。謂蘊界處更互相攝。勝義攝者。謂諸法無常苦不凈空無我真如所攝。他性相應者。謂與他性相應非己性。不相違相應者。謂雖與他性相應然不相違非相違。如貪與瞋樂與苦。如是等。遍行相應者。謂觸受想思作意於一切心。無明我慢我愛薩迦耶見。此四煩惱于染污意。不遍行相應者。謂除遍行所餘貪等信等。所治相應者。謂諸煩惱更互相應。能治相應者。謂對治道所攝善法更互相應。曾習相應者。謂除出世間及出世后所得法。余相應法。未曾習相應者。謂前所除諸相應法。下劣相應者。謂聲聞獨覺乘所攝諸相應法。廣大相應者。謂諸佛菩薩所有相應法。成就雜染識等乃至七種清凈。已說其相。不復重釋。
八何詞者。謂何誰信。何所信。用何信。為何信。由何信。何之信。於何信。幾何信。八若詞者。謂若能信
{ "translations": [ "現代漢語譯本", "初禪定能斷盡一切煩惱。乃至依靠無所有處禪定也能如此。『界攝』（Dhatu-samgraha，elements included）是指諸界的種子，因為這些種子能夠包含由它們所產生的法。『相攝』（Lakshana-samgraha，characteristics included）是指諸法各自的自效能夠包含自身。『種類攝』（Prakara-samgraha，types included）是指從色的種類來說，有十色處（Dasarupa-ayatana，ten forms of sense-fields）被色蘊（Rupa-skandha，form aggregate）所包含。諸如此類。『分位攝』（Avastha-samgraha，stages included）是指被順樂受（Anukulavedaniya，agreeable feeling）等分位所包含。『助伴攝』（Sahaya-samgraha，companions included）是指色蘊被五蘊（Panca-skandha，five aggregates）所包含，因為色蘊是五蘊的眷屬。諸如此類。『時攝』（Kala-samgraha，times included）是指過去等時間包含過去等時間。『方攝』（Dik-samgraha，directions included）是指在此方所擁有的蘊等，即被此方所包含。『具分攝』（Sarvanga-samgraha，complete parts included）是指欲界（Kamadhatu，desire realm）、色界（Rupadhatu，form realm）、無色界（Arupadhatu，formless realm）和無漏（Anasrava，unconditioned）的諸色包含一切色。『一分攝』（Ekanga-samgraha，one part included）是指眼根（Caksurindriya，eye faculty）包含色蘊。諸如此類。『更互攝』（Anyonya-samgraha，mutual inclusion）是指蘊、界、處（Skandha-dhatu-ayatana，aggregates, elements, and sense-fields）互相包含。『勝義攝』（Paramartha-samgraha，ultimate meaning included）是指諸法被無常（Anitya，impermanence）、苦（Duhkha，suffering）、不凈（Asubha，impurity）、空（Sunyata，emptiness）、無我（Anatma，non-self）和真如（Tathata，suchness）所包含。『他性相應』（Parabhava-samprayukta，associated with otherness）是指與他性相應，而非與自己的自性相應。『不相違相應』（Aviruddha-samprayukta，non-contradictory association）是指雖然與他性相應，但不互相違背，不是相互對立的，例如貪與嗔，樂與苦。諸如此類。『遍行相應』（Sarvatraga-samprayukta，omnipresent association）是指觸（Sparsha，contact）、受（Vedana，feeling）、想（Samjna，perception）、思（Chetana，volition）、作意（Manaskara，attention）與一切心相應，無明（Avidya，ignorance）、我慢（Asmimana，conceit）、我愛（Atmasneha，self-love）、薩迦耶見（Satkayadrishti，view of self）這四種煩惱與染污意相應。『不遍行相應』（Asarvatraga-samprayukta，non-omnipresent association）是指除了遍行之外的其餘貪等和信等。『所治相應』（Pratiyaniya-samprayukta，to be treated association）是指諸煩惱互相相應。『能治相應』（Pratipaksha-samprayukta，able to treat association）是指對治道（Pratipakshamarga，antidotal path）所包含的善法互相相應。『曾習相應』（Abhyasta-samprayukta，previously practiced association）是指除了出世間（Lokottara，transcendental）以及出世間后所獲得的法之外，其餘的相應法。『未曾習相應』（Anabhyasta-samprayukta，not previously practiced association）是指前面所排除的那些相應法。『下劣相應』（Hinayana-samprayukta，inferior association）是指聲聞乘（Shravakayana，hearer vehicle）和獨覺乘（Pratyekabuddhayana，solitary buddha vehicle）所包含的那些相應法。『廣大相應』（Mahayana-samprayukta，vast association）是指諸佛菩薩所擁有的那些相應法。成就雜染識等乃至七種清凈，已經說明了它們的相狀，不再重複解釋。
『八何詞』是指：用什麼（Ka）相信，相信誰（Kah），相信什麼（Kasmin），用什麼（Kena）相信，爲了什麼（Kasmai）相信，由什麼（Kasmad）相信，關於什麼（Kasya）相信，在什麼地方（Kasmin）相信，在多少（Kati）相信。『八若詞』是指：如果（Yadi）能相信。",
"English version",
"Initial Dhyana (Jhana, meditative absorption) can exhaust all outflows (Asrava, defilements). It is the same even relying on the Station of No-thingness (Akincanyayatana, the fourth formless realm). 'Dhatu-samgraha' (elements included) refers to the seeds of the elements, because these seeds can include the dharmas produced by them. 'Lakshana-samgraha' (characteristics included) refers to the fact that the self-nature of each dharma can include itself. 'Prakara-samgraha' (types included) refers to the fact that, in terms of the types of form, the ten sense-fields of form (Dasarupa-ayatana, ten forms of sense-fields) are included in the aggregate of form (Rupa-skandha, form aggregate). And so on. 'Avastha-samgraha' (stages included) refers to being included in stages such as agreeable feeling (Anukulavedaniya, agreeable feeling). 'Sahaya-samgraha' (companions included) refers to the aggregate of form being included in the five aggregates (Panca-skandha, five aggregates), because the aggregate of form is a retinue of the five aggregates. And so on. 'Kala-samgraha' (times included) refers to past times, etc., including past times, etc. 'Dik-samgraha' (directions included) refers to the aggregates, etc., that exist in this direction being included in this direction. 'Sarvanga-samgraha' (complete parts included) refers to the colors of the Desire Realm (Kamadhatu, desire realm), the Form Realm (Rupadhatu, form realm), the Formless Realm (Arupadhatu, formless realm), and the Unconditioned (Anasrava, unconditioned) including all colors. 'Ekanga-samgraha' (one part included) refers to the eye faculty (Caksurindriya, eye faculty) including the aggregate of form. And so on. 'Anyonya-samgraha' (mutual inclusion) refers to the aggregates, elements, and sense-fields (Skandha-dhatu-ayatana, aggregates, elements, and sense-fields) including each other. 'Paramartha-samgraha' (ultimate meaning included) refers to dharmas being included in impermanence (Anitya, impermanence), suffering (Duhkha, suffering), impurity (Asubha, impurity), emptiness (Sunyata, emptiness), non-self (Anatma, non-self), and suchness (Tathata, suchness). 'Parabhava-samprayukta' (associated with otherness) refers to being associated with otherness, not with one's own self-nature. 'Aviruddha-samprayukta' (non-contradictory association) refers to being associated with otherness but not contradicting each other, not being mutually opposed, such as greed and hatred, pleasure and pain. And so on. 'Sarvatraga-samprayukta' (omnipresent association) refers to contact (Sparsha, contact), feeling (Vedana, feeling), perception (Samjna, perception), volition (Chetana, volition), and attention (Manaskara, attention) being associated with all minds, and ignorance (Avidya, ignorance), conceit (Asmimana, conceit), self-love (Atmasneha, self-love), and the view of self (Satkayadrishti, view of self) being associated with the defiled mind. 'Asarvatraga-samprayukta' (non-omnipresent association) refers to the remaining greed, etc., and faith, etc., other than the omnipresent. 'Pratiyaniya-samprayukta' (to be treated association) refers to the defilements being associated with each other. 'Pratipaksha-samprayukta' (able to treat association) refers to the wholesome dharmas included in the antidotal path (Pratipakshamarga, antidotal path) being associated with each other. 'Abhyasta-samprayukta' (previously practiced association) refers to the remaining associated dharmas other than the transcendental (Lokottara, transcendental) and the dharmas obtained after the transcendental. 'Anabhyasta-samprayukta' (not previously practiced association) refers to those associated dharmas that were previously excluded. 'Hinayana-samprayukta' (inferior association) refers to those associated dharmas included in the Hearer Vehicle (Shravakayana, hearer vehicle) and the Solitary Buddha Vehicle (Pratyekabuddhayana, solitary buddha vehicle). 'Mahayana-samprayukta' (vast association) refers to those associated dharmas possessed by all Buddhas and Bodhisattvas. The accomplishment of defiled consciousness, etc., up to the seven kinds of purity, their characteristics have already been explained and will not be repeated. ",
"The 'eight what words' refer to: What (Ka) is believed, who (Kah) is believed, what (Kasmin) is believed in, by what (Kena) is believed, for what (Kasmai) is believed, from what (Kasmad) is believed, about what (Kasya) is believed, in what (Kasmin) is believed, in how many (Kati) is believed. The 'eight if words' refer to: If (Yadi) one can believe."
] }
。若所信。若用信。若為信。若由信。若彼信。若於信。若爾所信。如是等無量法門皆有八種。不畢竟出離者。謂由世間道。畢竟出離者。謂由出世間道。前四易解故不重釋。相甚深者。謂三自性。雜染甚深者。謂真如雲何染而不染。清凈甚深者。謂即真如雲何凈而不凈。緣起甚深者。謂無有法于所生起有實作用。然彼諸法種種生起。如是等又實無我似我顯現。業甚深者。謂有業有果報而作者不可得。智甚深者。謂無分別智。云何此智無有分別。而能分明觀真如性。生甚深者。謂諸菩薩不由業煩惱力而示現受生。菩提甚深者。謂于無漏界中諸佛菩提不可建立。一性無量相續所證故。不可建立種種性。所依無差別故。諸佛甚深者。謂於一大集會中。有無量無邊諸佛世尊種種身種種意樂。然不謂有自他差別。又化身佛不住佛相。而能造作種種佛事。教甚深者。謂于大乘教中有種種秘密意樂差別三解脫門及一切法。欲為根本等。已說其相。不復重釋。
任持方便者。謂于資糧所有方便。瑜伽方便者。謂奢摩他毗缽舍那。相方便者。謂于止舉舍相中所有方便。抉擇方便者。謂于順抉擇分中所有方便。隔越方便者。謂即任持方便。鄰次方便者謂即抉擇方便。鄰次隔越方便者。謂即瑜伽及相二種方便。于順抉擇分中名鄰次於
【現代漢語翻譯】 現代漢語譯本：若所信（如果相信），若用信（如果運用信念），若為信（如果爲了信念），若由信（如果由於信念），若彼信（如果那個信念），若於信（如果對於信念），若爾所信（如果像你所相信的那樣），像這樣等等無量法門都有八種。不畢竟出離是指通過世間道，畢竟出離是指通過出世間道。前四種容易理解，所以不再重複解釋。 相甚深是指三種自性。雜染甚深是指真如如何染而不染。清凈甚深是指即真如如何凈而不凈。緣起甚深是指沒有法對於所生起的事物有實際作用，然而那些法卻能種種生起。像這樣等等，實際上沒有我，卻好像有我顯現。 業甚深是指有業有果報，但是作者卻不可得。智甚深是指無分別智。為什麼這種智慧沒有分別，卻能分明地觀察真如的性質？生甚深是指諸菩薩不由業和煩惱的力量而示現受生。 菩提甚深是指在無漏界中，諸佛的菩提不可建立，因為一性無量相續所證，所以不可建立種種性，所依沒有差別。諸佛甚深是指在一個大**中，有無量無邊的諸佛世尊，有種種身和種種意樂，但是不認為有自他的差別。而且化身佛不住在佛的形象中，卻能造作種種佛事。 教甚深是指在大乘教中有種種秘密意樂差別，三解脫門以及一切法，欲為根本等等。已經說過它們的相，不再重複解釋。 任持方便是指對於資糧的所有方便。瑜伽方便是指奢摩他（止，指通過專注使內心平靜）和毗缽舍那（觀，指通過觀察獲得智慧）。相方便是指在止、舉、舍的相中所有的方便。抉擇方便是指在順抉擇分中所有的方便。隔越方便是指任持方便。鄰次方便是指抉擇方便。鄰次隔越方便是指瑜伽和相這兩種方便。在順抉擇分中稱為鄰次於
【English Translation】 English version: 'If believed,' 'if using belief,' 'if for belief,' 'if due to belief,' 'if that belief,' 'if regarding belief,' 'if as you believe,' like this, and so on, countless Dharma gates all have eight aspects. 'Not ultimately liberated' refers to liberation through worldly paths. 'Ultimately liberated' refers to liberation through transcendental paths. The first four are easy to understand, so they are not explained again. 'Profound in aspect' refers to the three self-natures. 'Profound in defilement' refers to how True Suchness is defiled yet not defiled. 'Profound in purity' refers to how True Suchness is pure yet not pure. 'Profound in dependent origination' refers to how no Dharma has a real effect on what arises, yet those Dharmas arise in various ways. Like this, and so on, actually there is no self, yet it appears as if there is a self. 'Profound in karma' refers to having karma and karmic retribution, but the doer is unattainable. 'Profound in wisdom' refers to non-discriminating wisdom. Why is it that this wisdom has no discrimination, yet it can clearly observe the nature of True Suchness? 'Profound in birth' refers to how Bodhisattvas manifest birth without the power of karma and afflictions. 'Profound in Bodhi' refers to how, in the unconditioned realm, the Bodhi of all Buddhas cannot be established, because it is realized by the continuous succession of one nature, so various natures cannot be established, and the basis has no difference. 'Profound in Buddhas' refers to how, in a great ** (omitted for sensitivity), there are countless Buddhas, World Honored Ones, with various bodies and various intentions, but there is no perception of self-other difference. Moreover, the manifested Buddha does not abide in the form of a Buddha, yet can perform various Buddha activities. 'Profound in teachings' refers to how, in the Mahayana teachings, there are various secret intentional differences, the three doors of liberation, and all Dharmas, with desire as the root, and so on. Their aspects have already been explained, so they are not explained again. 'Skillful means of upholding' refers to all the skillful means for provisions. 'Skillful means of Yoga' refers to Shamatha (calm abiding, referring to calming the mind through concentration) and Vipassana (insight, referring to gaining wisdom through observation). 'Skillful means of aspect' refers to all the skillful means in the aspects of stopping, lifting, and relinquishing. 'Skillful means of ascertainment' refers to all the skillful means in the part conforming to ascertainment. 'Skillful means of separation' refers to the skillful means of upholding. 'Skillful means of proximity' refers to the skillful means of ascertainment. 'Skillful means of proximity and separation' refers to the two skillful means of Yoga and aspect. In the part conforming to ascertainment, it is called proximity to
任持方便中名隔越。去聖道遠故。通達修圓證。余處已說故不重釋。智究竟者。謂盡無生智。斷究竟者。謂一切煩惱無餘永斷。畢竟究竟者。謂由出世間道。不畢竟究竟者。謂由世間道。下劣究竟者。謂聲聞獨覺。廣大究竟者。謂諸佛菩薩。菩薩究竟者。謂于最後位。諸佛究竟者。謂無障智生時。猶如百千俱胝等日一時出現。二十種引發前已廣說。攝抉擇者。謂由十處攝諸抉擇。何等十處。謂成所作抉擇。趣入抉擇。勝解抉擇。道理抉擇。論抉擇。通達抉擇。清凈抉擇。引發抉擇。句差別抉擇。不由功用暫作意時一切義成抉擇。成所作抉擇者。謂能抉擇成辦世間種種養命方便等。趣入抉擇者。謂能觀察我於三乘當入何乘。云何令他亦得趣入。勝解抉擇者。謂由聞慧如所聞教起勝信解。道理抉擇者。謂由思慧稱量前後所說意趣。論抉擇者。謂如所聞思建立問論道理。為令展轉受用法樂。通達抉擇者。謂見道能通達諦理故。清凈抉擇者。謂修道以能無餘凈諸煩惱故。引發抉擇者。謂勝進道以能引發勝功德故。句差別抉擇者。謂以二三四句等差別引發門。演說無邊法義差別故。不由功用暫作意時一切義成抉擇者。謂如來智離先功用。於一切義暫作意時。無著無礙智見轉故。
論軌抉擇者略有七種。一論體。二論處。三
【現代漢語翻譯】 現代漢語譯本 『任持方便中名隔越』：因為距離聖道遙遠的緣故。 『通達修圓證』：其他地方已經說過，所以不再重複解釋。 『智究竟者』：指證得無生智。 『斷究竟者』：指一切煩惱完全斷除，永不再生。 『畢竟究竟者』：指通過出世間道證得的究竟。 『不畢竟究竟者』：指通過世間道證得的究竟。 『下劣究竟者』：指聲聞（Śrāvaka）和獨覺（Pratyekabuddha）所證得的究竟。 『廣大究竟者』：指諸佛（Buddha）和菩薩（Bodhisattva）所證得的究竟。 『菩薩究竟者』：指菩薩處於最後階段（指成佛前）。 『諸佛究竟者』：指無障礙的智慧生起之時，猶如成百上千俱胝（koṭi，印度數字單位，意為千萬）個太陽同時出現。 『二十種引發』：前面已經詳細說明。 『攝抉擇者』：指通過十個方面來概括各種抉擇。 『何等十處』：指成所作抉擇、趣入抉擇、勝解抉擇、道理抉擇、論抉擇、通達抉擇、清凈抉擇、引發抉擇、句差別抉擇、不由功用暫作意時一切義成抉擇。 『成所作抉擇者』：指能夠抉擇成就世間種種維持生命的方便等。 『趣入抉擇者』：指能夠觀察我應當進入三乘（Triyāna）中的哪一乘，以及如何使他人也能進入。 『勝解抉擇者』：指通過聽聞佛法所獲得的智慧，對所聽聞的教義產生殊勝的信心和理解。 『道理抉擇者』：指通過思考所獲得的智慧，衡量前後所說教義的意趣。 『論抉擇者』：指根據所聽聞和思考的內容，建立問論的道理，以便輾轉受用佛法的法樂。 『通達抉擇者』：指見道（Darśanamārga）能夠通達真諦的道理。 『清凈抉擇者』：指修道（Bhāvanāmārga）能夠完全清凈各種煩惱。 『引發抉擇者』：指勝進道能夠引發殊勝的功德。 『句差別抉擇者』：指通過二句、三句、四句等差別，引發各種法門，演說無邊的法義差別。 『不由功用暫作意時一切義成抉擇者』：指如來（Tathāgata）的智慧遠離先前的功用，對於一切事物稍微作意時，無著無礙的智慧和見解就能運轉。 『論軌抉擇者略有七種』：一是論體，二是論處，三
【English Translation】 English version 'Ren Chi' (任持, sustaining) in the 'convenient means' (方便, upāya) is called 'Ge Yue' (隔越, separation) because it is far from the holy path. 'Tong Da Xiu Yuan Zheng' (通達修圓證, thoroughly understanding, cultivating, perfecting, and realizing): It has been explained elsewhere, so it will not be repeated here. 'Zhi Jiu Jing Zhe' (智究竟者, ultimate wisdom): Refers to attaining the wisdom of non-origination (anutpāda-jñāna). 'Duan Jiu Jing Zhe' (斷究竟者, ultimate cessation): Refers to the complete and permanent cessation of all afflictions (kleśas), with no residue. 'Bi Jing Jiu Jing Zhe' (畢竟究竟者, ultimately ultimate): Refers to the ultimate attainment achieved through the supramundane path (lokottara-mārga). 'Bu Bi Jing Jiu Jing Zhe' (不畢竟究竟者, not ultimately ultimate): Refers to the ultimate attainment achieved through the mundane path (laukika-mārga). 'Xia Lie Jiu Jing Zhe' (下劣究竟者, inferior ultimate): Refers to the ultimate attainment of Śrāvakas (聲聞, hearers) and Pratyekabuddhas (獨覺, solitary realizers). 'Guang Da Jiu Jing Zhe' (廣大究竟者, vast ultimate): Refers to the ultimate attainment of Buddhas (諸佛) and Bodhisattvas (菩薩). 'Pu Sa Jiu Jing Zhe' (菩薩究竟者, Bodhisattva's ultimate): Refers to the final stage of a Bodhisattva (before becoming a Buddha). 'Zhu Fo Jiu Jing Zhe' (諸佛究竟者, Buddhas' ultimate): Refers to the moment when unobstructed wisdom arises, like hundreds of thousands of kotis (俱胝, koṭi, a unit in Indian numbering system, meaning ten million) of suns appearing simultaneously. 'Er Shi Zhong Yin Fa' (二十種引發, twenty kinds of initiations): Have been explained in detail previously. 'She Jue Ze Zhe' (攝抉擇者, collection of determinations): Refers to summarizing various determinations through ten aspects. 'He Deng Shi Chu' (何等十處, what are the ten aspects): Refers to the determination of accomplishment, the determination of approach, the determination of superior understanding, the determination of reason, the determination of discourse, the determination of thorough understanding, the determination of purification, the determination of initiation, the determination of sentence differentiation, and the determination of accomplishing all meanings at the moment of temporary attention without effort. 'Cheng Suo Zuo Jue Ze Zhe' (成所作抉擇者, determination of accomplishment): Refers to being able to determine the accomplishment of various worldly means of sustaining life, etc. 'Qu Ru Jue Ze Zhe' (趣入抉擇者, determination of approach): Refers to being able to observe which of the three vehicles (Triyāna, 三乘) I should enter, and how to enable others to enter as well. 'Sheng Jie Jue Ze Zhe' (勝解抉擇者, determination of superior understanding): Refers to generating superior faith and understanding in the teachings heard through the wisdom gained from listening to the Dharma. 'Dao Li Jue Ze Zhe' (道理抉擇者, determination of reason): Refers to weighing the intended meaning of what has been said before and after through the wisdom gained from thinking. 'Lun Jue Ze Zhe' (論抉擇者, determination of discourse): Refers to establishing the reasoning of questions and discussions based on what has been heard and thought, in order to mutually benefit from the joy of the Dharma. 'Tong Da Jue Ze Zhe' (通達抉擇者, determination of thorough understanding): Refers to the path of seeing (Darśanamārga, 見道) being able to thoroughly understand the truth. 'Qing Jing Jue Ze Zhe' (清凈抉擇者, determination of purification): Refers to the path of cultivation (Bhāvanāmārga, 修道) being able to completely purify all afflictions. 'Yin Fa Jue Ze Zhe' (引發抉擇者, determination of initiation): Refers to the path of superior progress being able to initiate superior merits. 'Ju Cha Bie Jue Ze Zhe' (句差別抉擇者, determination of sentence differentiation): Refers to initiating various Dharma gates through the differentiation of two-sentence, three-sentence, four-sentence, etc., and expounding the differentiation of boundless Dharma meanings. 'Bu You Gong Yong Zan Zuo Yi Shi Yi Qie Yi Cheng Jue Ze Zhe' (不由功用暫作意時一切義成抉擇者, determination of accomplishing all meanings at the moment of temporary attention without effort): Refers to the wisdom of the Tathāgata (如來) being free from prior effort, and at the moment of slightly paying attention to all things, unobstructed wisdom and insight can operate. 'Lun Gui Jue Ze Zhe Lue You Qi Zhong' (論軌抉擇者略有七種, there are roughly seven types of determination of discourse): First is the essence of the discourse, second is the location of the discourse, third is...
論依。四論莊嚴。五論負。六論出離。七論多所作法。於此七門方便善巧名論軌抉擇。
論體者復有六種。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。謂互相違反所立言論。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。論處者。或於王家。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。于王家者。謂若於是處王自降臨。執理家者。謂若是處處斷王事。淳質堪為量者。謂商人等。善伴者。謂于伴侶中立論者。敵論者不越其言。善解法義沙門婆羅門等者。謂于彼彼論中善通達文義。論依者。謂依此立論略有二種。一所成立二能成立。所成立有二。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。謂我自性法自性。若有若無所成立。
差別者。謂我差別法差別。若一切遍若非一切遍。若常若無常。若有色若無色。如是等無量差別。
立宗者。謂以所應成自所許義。宣示於他令彼解了。所以者何。若不言以所應成者自宗已成而說示他
【現代漢語翻譯】 現代漢語譯本： 論依（āśraya，立論的基礎）。四論莊嚴（alaṃkāra，論的裝飾）。五論負（parājaya，論的失敗）。六論出離（niḥsaraṇa，論的解脫）。七論多所作法（kṛtya，論的多種作用）。於此七門方便善巧，名為論軌抉擇（nyāyapravicaya，論的正確抉擇）。
論體（vastu，論的主體）復有六種。一言論（vacana，一般的言語）。二尚論（śreṣṭhavāda，值得推崇的言論）。三諍論（vivāda，爭論）。四毀論（nindā，誹謗性的言論）。五順論（anuloma，順應真理的言論）。六教論（anuśāsanī，教導性的言論）。言論者，謂一切世間語言。尚論者，謂諸世間所隨順聽聞的言論，因其為世間智慧所推崇。諍論者，謂互相違反的所立言論。毀論者，謂更相憤怒而發出的粗惡言語。順論者，謂隨順清凈智慧見解的所有抉擇言論。教論者，謂教導有情（sattva，眾生）心未定者，令其心安定；心已安定者，令得解脫，所有這些言論。
論處（adhikaraṇa，論的場所）者，或於王家（rājakula，國王的住所），或於執理家（vinicchayika，判決者），或對淳質堪為量者（pramāṇa，可以作為衡量標準的人），或對善伴（kalyāṇamitra，善友），或對善解法義的沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）等而起論端。于王家者，謂若於是處國王親自降臨。執理家者，謂若是處處理決國王事務。淳質堪為量者，謂商人等。善伴者，謂于伴侶中立論者，敵論者不越其言。善解法義沙門婆羅門等者，謂于彼彼論中善於通達文義。
論依（āśraya，論的依據）者，謂依此立論，略有二種。一所成立（sādhya，需要證明的），二能成立（sādhana，能夠證明的）。所成立有二：一自性（svabhāva，事物自身的性質），二差別（viśeṣa，事物之間的差異）。能成立有八種：一立宗（pratijñā，提出論點），二立因（hetu，提出理由），三立喻（dṛṣṭānta，提出比喻），四合（upanaya，結合），五結（nigamana，結論），六現量（pratyakṣa，現量），七比量（anumāna，比量），八聖教量（āgamapramāṇa，聖教量）。所成立，自性者，謂我自性（ātmasvabhāva，自我的性質），法自性（dharmasvabhāva，法的性質），若有若無所成立。
差別者，謂我差別（ātmaviśeṣa，自我的差別），法差別（dharmaviśeṣa，法的差別），若一切遍（sarvavyāpin，普遍存在）若非一切遍（asarvavyāpin，非普遍存在），若常（nitya，永恒）若無常（anitya，無常），若有色（rūpin，有形色）若無色（arūpin，無形色），如是等無量差別。
立宗者，謂以所應成（sādhya，需要證明的）自所許義（svasiddhānta，自己認可的觀點），宣示於他，令彼解了。所以者何？若不言以所應成者，自宗已成而說示他。
【English Translation】 English version: The bases of debate (āśraya). The four adornments of debate (alaṃkāra). The five defeats in debate (parājaya). The six escapes from debate (niḥsaraṇa). The seven functions of debate (kṛtya). Skillful means in these seven aspects are called the correct discernment of debate (nyāyapravicaya).
The subject matter of debate (vastu) is further of six kinds. First, speech (vacana). Second, esteemed speech (śreṣṭhavāda). Third, contentious speech (vivāda). Fourth, defamatory speech (nindā). Fifth, conforming speech (anuloma). Sixth, instructive speech (anuśāsanī). 'Speech' refers to all worldly language. 'Esteemed speech' refers to speech that is heard and followed in the world, because it is esteemed by worldly wisdom. 'Contentious speech' refers to statements that contradict each other's positions. 'Defamatory speech' refers to coarse and malicious words uttered in mutual anger. 'Conforming speech' refers to statements that conform to pure wisdom and insight. 'Instructive speech' refers to statements that guide sentient beings (sattva) whose minds are not yet settled, causing their minds to be settled, and those whose minds are already settled, causing them to attain liberation.
The locations of debate (adhikaraṇa) are either in the royal court (rājakula), or in the house of a judge (vinicchayika), or before a person of pure quality who can serve as a standard (pramāṇa), or before a good companion (kalyāṇamitra), or before śramaṇas (śramaṇa, renunciates) and brāhmaṇas (brāhmaṇa, priests) who are well-versed in the meaning of the Dharma. 'In the royal court' means where the king himself is present. 'In the house of a judge' means where the affairs of the king are adjudicated. 'A person of pure quality who can serve as a standard' refers to merchants and the like. 'A good companion' refers to one who establishes a debate among companions, and the opponent does not go beyond his words. 'Śramaṇas and brāhmaṇas who are well-versed in the meaning of the Dharma' refers to those who are well-versed in the meaning of the texts in various debates.
The bases of debate (āśraya) are what one relies on to establish a debate, and are broadly of two kinds: that which is to be proven (sādhya), and that which is able to prove (sādhana). That which is to be proven is of two kinds: the nature (svabhāva) and the difference (viśeṣa). That which is able to prove is of eight kinds: first, stating the thesis (pratijñā); second, stating the reason (hetu); third, stating the example (dṛṣṭānta); fourth, application (upanaya); fifth, conclusion (nigamana); sixth, direct perception (pratyakṣa); seventh, inference (anumāna); eighth, scriptural authority (āgamapramāṇa). That which is to be proven, the nature, refers to the nature of the self (ātmasvabhāva), the nature of phenomena (dharmasvabhāva), whether existent or non-existent, that which is to be proven.
The difference refers to the difference of the self (ātmaviśeṣa), the difference of phenomena (dharmaviśeṣa), whether all-pervasive (sarvavyāpin) or not all-pervasive (asarvavyāpin), whether permanent (nitya) or impermanent (anitya), whether having form (rūpin) or without form (arūpin), and so on, countless differences.
Stating the thesis means to declare to others one's own accepted meaning (svasiddhānta) that is to be proven (sādhya), so that they may understand it. Why is this so? If one does not state what is to be proven, one is declaring one's own established position to others.
應名立宗。若不言自所許義者。說示他宗所應成義應名立宗。若不言他者。獨唱此言應名立宗。若不言宣示者。以身表示此義應名立宗。若不言令他解了者。聽者未解此義應名立宗。若如所安立無一切過量故。建立我法自性若有若無。我法差別遍不遍等具足前相。是名立宗。
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。信解相者。是信解因義。所以者何。由正宣說現量可得不可得等相故。于所應成未顯了義信解得生。是故正說彼相名立因。現量可得不可得者。謂依自體及相貌說。
立喻者。謂以所見邊與未所見邊和會正說。所見邊者。謂已顯了分。未所見邊者。謂未顯了分。以顯了分顯未了分令義平等。所有正說名立喻。
合者。為引所餘此種類義。令就此法正說理趣。謂由三分成立如前所成義已。復為成立余此種類所成義故。遂引彼義令就此法。正說道理是名合。
結者。謂到究竟趣所有正說。由此道理極善成就。是故此事決定無異。結會究竟。是名結。已說立宗等相。今當就事略顯。如無我論者。即於此事對我論者先說諸法無我。此言是立宗。次說若於蘊施設四過可得故。此言是立因。所以者何。若於諸蘊施設實我者。此所計我為即蘊相。為于蘊中。為于余處。為
【現代漢語翻譯】 現代漢語譯本：
確立宗義（應名立宗）。如果不明說自己認可的意義，而是闡述對方宗派應該成立的意義，這可以稱為確立宗義（應名立宗）。如果不提及對方，只是獨自宣揚這種說法，這可以稱為確立宗義（應名立宗）。如果不通過言語宣示，而是通過身體來表示這種意義，這可以稱為確立宗義（應名立宗）。如果不使聽者理解，聽者沒有理解這種意義，這可以稱為確立宗義（應名立宗）。如果像所安立的那樣，沒有一切過失，從而建立我法（我（ātman）和法（dharma））的自性，無論是有還是無，我法的差別，周遍或不周遍等，都具備之前的特徵，這就稱為確立宗義。
確立因由（立因）是指，對於尚未顯明的意義，正確地闡述現量（pratyakṣa，直接感知）可得或不可得等令人信解的方面。令人信解的方面，就是令人信解因由的意義。為什麼這麼說呢？因為正確地宣說現量可得或不可得等特徵，對於所應成立但尚未顯明的意義，信解得以產生。因此，正確地闡述這些特徵就稱為確立因由。現量可得或不可得，是指依據自體（svabhāva，自性）及相貌（ākāra，形態）來說明。
確立比喻（立喻）是指，用所見的一方與未見的一方結合起來正確地闡述。所見的一方，是指已經顯明的部分。未見的一方，是指尚未顯明的部分。用顯明的部分來顯明未顯明的部分，使意義平等。所有正確的闡述稱為確立比喻。
合（合）是指，爲了引導其餘此類意義，使之就此法正確地闡述理趣。也就是說，通過三個部分成立了如前所述的意義之後，爲了成立其餘此類所要成立的意義，於是引導那些意義就此法，正確地闡述道理，這稱為合。
結（結）是指，到達究竟之處的所有正確闡述。由於這個道理極其完善地成就，因此這件事決定沒有差異，總結歸納到究竟之處，這稱為結。已經說了確立宗義等的特徵，現在就具體事例來簡略地說明。例如，在無我論者（anātman）的論證中，對於主張有我論者（ātman）先說諸法無我（anātman），這句話是確立宗義。接著說，如果在蘊（skandha，構成要素）上施設四種過失可以得到，這句話是確立因由。為什麼這麼說呢？如果在諸蘊上施設真實的我，那麼這個所設想的我，是與蘊的相狀相同，是在蘊之中，還是在其他地方？
【English Translation】 English version:
Establishing a Thesis (應名立宗, ying ming li zong). If one does not explicitly state one's own accepted meaning, but instead explains the meaning that the opponent's school should establish, this can be called establishing a thesis. If one does not mention the opponent, but merely proclaims this statement alone, this can be called establishing a thesis. If one does not declare through words, but expresses this meaning through bodily gestures, this can be called establishing a thesis. If one does not cause the listener to understand, and the listener does not understand this meaning, this can be called establishing a thesis. If, as established, there is no excess of any fault, thereby establishing the self-nature of 'I' (我, wǒ, ātman) and 'dharma' (法, fǎ, dharma), whether existent or non-existent, the differences between 'I' and 'dharma', whether pervasive or non-pervasive, etc., all possessing the preceding characteristics, this is called establishing a thesis.
Establishing a Reason (立因, lì yīn) refers to, with respect to a meaning that has not yet been made clear, correctly stating aspects of direct perception (現量, xiàn liàng, pratyakṣa) such as 'available' or 'unavailable', which inspire conviction. The aspect that inspires conviction is the meaning of inspiring conviction in the reason. Why is this so? Because by correctly declaring aspects such as 'direct perception available' or 'unavailable', conviction arises regarding the meaning that should be established but has not yet been made clear. Therefore, correctly stating these aspects is called establishing a reason. 'Direct perception available' or 'unavailable' refers to explanations based on self-nature (自體, zì tǐ, svabhāva) and appearance (相貌, xiàng mào, ākāra).
Establishing an Example (立喻, lì yù) refers to correctly explaining by combining the seen side with the unseen side. The seen side refers to the part that has already been made clear. The unseen side refers to the part that has not yet been made clear. Using the clear part to clarify the unclear part, making the meaning equal. All correct explanations are called establishing an example.
Combination (合, hé) refers to, in order to guide the remaining meanings of this kind, causing the principle to be correctly explained in relation to this dharma. That is, after establishing the previously mentioned meaning through three parts, in order to establish the remaining meanings of this kind that need to be established, one then guides those meanings to correctly explain the principle in relation to this dharma; this is called combination.
Conclusion (結, jié) refers to all correct explanations that reach the ultimate point. Because this principle is extremely well accomplished, therefore this matter is definitely without difference, concluding and summarizing to the ultimate point; this is called conclusion. Having spoken of the characteristics of establishing a thesis, etc., now let us briefly explain with specific examples. For example, in the argument of the proponents of no-self (無我論者, wú wǒ lùn zhě, anātman), to those who assert the existence of self (有我論者, yǒu wǒ lùn zhě, ātman), one first says that all dharmas are without self (諸法無我, zhū fǎ wú wǒ, anātman); this statement is establishing a thesis. Next, one says that if four faults can be found in the aggregates (蘊, yùn, skandha), this statement is establishing a reason. Why is this so? If a real self is posited in the aggregates, then is this conceived self identical to the aspect of the aggregates, within the aggregates, or in another place?
不屬蘊而施設耶。若即蘊相而施設者。蘊不自在從眾緣生是生滅法。若即彼相我不成就是名初過。若於蘊中而施設者所依諸蘊既是無常。能依之我亦應無常是第二過。若離蘊于余處施設者。我無所因我亦無用。是第三過。若不屬蘊而施設者。我應獨存自性解脫。更求解脫唐捐其功。是第四過。次說如於現在施設過去。此言是立喻所以者何。若同現在相施設實有過去者。此所計過去為即現在相。為于現在中。為于余處。為不待現在而施設耶。若即現在相而施設者。已生未滅是現在相。過去法體亦應已生未滅為相。是初過。若於現在中施設者。于未滅中施設滅體不相應故不應道理。是第二過。若離現在於余處施設者。除現在外余實有為事少分亦不可得。云何于彼施設。是第三過。若不待現在而施設者。亦應施設無為為過去世。是第四過。然過去世相滅壞故。無相義成。若同現在施設即成四過。是故過去相不成就諸法。無我亦爾。若於蘊施設即四過可得故無我義成。次說如是遮破我顛倒已。即由此道理常等亦無。此言是合。后說由此道理是故五蘊皆是無常乃至無我。此言是結。
現量者。謂自正明瞭無迷亂義。自正義言顯自正取義。如由眼正取色等。此言為簡世間現所得瓶等事共許為現量所得性。由彼是假故非現量所
【現代漢語翻譯】 現代漢語譯本： 『我』不是在五蘊（色、受、想、行、識，構成個體存在的五種要素）之外安立的嗎？如果『我』是依據五蘊的相狀而安立的，那麼五蘊是不自在的，由眾多因緣和合而生，是生滅變化的。如果『我』就是五蘊的相狀，那麼『我』就不能成立，這是第一個過失。如果『我』是在五蘊之中安立的，那麼作為『我』所依賴的五蘊既然是無常的，能依賴五蘊的『我』也應該是無常的，這是第二個過失。如果『我』離開五蘊而在其他地方安立，那麼『我』就沒有所依據的，『我』也沒有作用，這是第三個過失。如果『我』不是在五蘊中安立的，那麼『我』應該獨自存在，自性解脫，再求解脫就是徒勞無功，這是第四個過失。 接下來講，如同對現在安立過去一樣。這句話是立一個比喻，為什麼呢？如果像對現在相一樣安立實有的過去，那麼這個被計度的過去是和現在相一樣，還是在現在之中，還是在其他地方，還是不依賴現在而安立呢？如果和現在相一樣安立，已生而未滅是現在的相狀，那麼過去法的本體也應該已生而未滅，這是第一個過失。如果在現在之中安立，在未滅的事物中安立已滅的本體，不相應，所以不合道理，這是第二個過失。如果離開現在而在其他地方安立，除了現在之外，其餘真實的有為事物少部分也不可得，怎麼能在那裡安立呢？這是第三個過失。如果不依賴現在而安立，也應該安立無為法為過去世，這是第四個過失。然而過去世的相狀是滅壞的，所以無相的意義成立。如果像對現在一樣安立，就成了四個過失。所以過去相不能成就諸法。無我（anatman）也是這樣，如果在五蘊中安立『我』，就會有四個過失，所以無我的意義成立。 接下來講，像這樣遮破『我』的顛倒之後，就由此道理，常等（常、樂、我、凈四種顛倒）也沒有了。這句話是總結。後面講，由此道理，所以五蘊都是無常，乃至無我。這句話是結論。 現量（pratyaksa）是指自身正確明瞭，沒有迷惑錯亂的意義。『自身正確』這句話顯示自身正確地取義，比如通過眼睛正確地取色等。這句話是爲了簡別世間現在所得到的瓶子等事物，世間共同認為這些是現量所得的性質，因為它們是虛假的，所以不是現量所取。
【English Translation】 English version: Is the 『self』 (atman) not posited apart from the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence)? If the 『self』 is posited based on the characteristics of the skandhas, then the skandhas are not independent, they arise from numerous causes and conditions, and are subject to birth and death. If the 『self』 is identical to the characteristics of the skandhas, then the 『self』 cannot be established; this is the first fault. If the 『self』 is posited within the skandhas, then since the skandhas on which the 『self』 relies are impermanent, the 『self』 that relies on the skandhas should also be impermanent; this is the second fault. If the 『self』 is posited apart from the skandhas in some other place, then the 『self』 has no basis and the 『self』 has no function; this is the third fault. If the 『self』 is not posited within the skandhas, then the 『self』 should exist independently, be liberated by its own nature, and seeking liberation again would be a futile effort; this is the fourth fault. Next, it is said, it is like positing the past in relation to the present. This statement establishes a metaphor. Why? If the real past is posited in the same way as the present, then is this past that is being conceived of the same as the present, or within the present, or in some other place, or posited independently of the present? If it is posited in the same way as the present, then what has already arisen but not yet ceased is the characteristic of the present. The essence of the past dharma should also have already arisen but not yet ceased; this is the first fault. If it is posited within the present, positing a ceased entity within something that has not ceased is not consistent, so it is not reasonable; this is the second fault. If it is posited apart from the present in some other place, then apart from the present, even a small part of other real conditioned things cannot be found. How can it be posited there? This is the third fault. If it is posited independently of the present, then one should also posit unconditioned phenomena as the past; this is the fourth fault. However, the characteristic of the past is that it is destroyed, so the meaning of no characteristic is established. If it is posited in the same way as the present, then four faults arise. Therefore, the past characteristic does not establish all dharmas. The same is true for no-self (anatman); if the 『self』 is posited within the skandhas, then four faults can be obtained, so the meaning of no-self is established. Next, it is said, having refuted the delusion of 『self』 in this way, then by this reasoning, permanence, etc. (the four inversions of permanence, pleasure, self, and purity) are also absent. This statement is a summary. Later, it is said, by this reasoning, therefore all five skandhas are impermanent, and so on, up to no-self. This statement is a conclusion. Direct perception (pratyaksa) refers to the meaning of being self-correcting, clear, and without confusion. The phrase 『self-correcting』 indicates that it correctly takes the meaning by itself, such as correctly taking form through the eye. This statement is to distinguish it from things like pots that are currently obtained in the world, which the world commonly acknowledges as having the nature of being obtained through direct perception, but because they are false, they are not taken by direct perception.
得。明瞭言為簡由有障等不可得因故。不現前境。無迷亂言為簡旋火為輪幻陽焰等。
比量者。謂現余信解。此云何。謂除現量所得余不現事決定俱轉。先見成就今現見彼一分時。于所餘分正信解生。謂彼於此決定當有由俱轉故。如遠見煙知彼有火。是名現量為先比量。
聖教量者。謂不違二量之教。此云何。謂所有教現量比量皆不相違決無移轉定可信受。故名聖教量。
論莊嚴者。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。善自他宗者。謂于自宗他宗若文若義前後無間淳熟明解。言音圓滿者。謂善解聲論方起論端。離當所說言音過失。所發言音無雜亂等。無畏者。謂處大眾雖為無量僻執英俊結謀圍繞。所發言詞坦然無畏。辯才者謂言詞無滯。敦肅者。謂言無卒暴。觀敵論者。言詞究竟方乃發言。應供者。謂立性賢和發言溫善方便隨順。敵論者心。
論負者。謂舍言言屈言過。由此三種諸立論者墮在負處受他屈伏。舍言者。謂自發言稱己論失。稱他論德。謂我不善汝為善等。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。如經廣說假託餘事方便退者。謂托餘事亂所說義。如經說。長老闡鐸迦
【現代漢語翻譯】 得。明瞭言是爲了簡別由於有障礙等原因而不可得的事物，因此這些事物不作為現前境。『無迷亂』是爲了簡別旋火成輪、幻化的陽焰等虛幻不實之物。
比量，是指通過現量之外的途徑產生信解。這是什麼意思呢？就是說，除了通過現量所獲得的知識外，對於那些不顯現的事物，如果能夠確定它們與已知的現象共同發生，那麼當我們看到已知的現象的一部分時，就能對剩餘的部分產生正確的信解，確信它們也必然存在，因為它們總是共同出現。例如，從遠處看到煙，就知道那裡有火。這就是以現量為基礎的比量。
聖教量，是指不違背現量和比量的教法。這是什麼意思呢？就是說，所有的教法，如果與現量和比量都不相違背，那麼就決不會有改變，是完全可以信受的。因此稱為聖教量。
論莊嚴，是指依據論的正理而展開論辯，並且論辯的開端深刻而美好，這稱為論莊嚴。它有六種：一、善於瞭解自己和他人的宗派；二、言語聲音圓滿；三、無畏；四、辯才；五、敦厚嚴肅；六、應供。善於瞭解自己和他人的宗派，是指對於自己和他人的宗派，無論是文字還是義理，都能前後貫通，純熟明瞭地理解。言語聲音圓滿，是指善於理解聲論，才開始論辯，並且避免所說言語的過失，所發出的聲音沒有雜亂等問題。無畏，是指在大眾之中，即使被無數持有偏見、才華橫溢的人結夥包圍，所說的話語仍然坦然無畏。辯才，是指言辭流暢無阻礙。敦厚嚴肅，是指言語不急躁粗暴，觀察對方的論點，言辭周全之後才發言。應供，是指秉性賢良溫和，發言溫和善良，方便隨順對方論辯者的心意。
論負，是指捨棄言論、言語屈服、言語有過失。由於這三種原因，立論者會處於失敗的境地，受到他人的屈服。捨棄言論，是指自己發言時，稱讚自己的論點是錯誤的，稱讚對方的論點是正確的，例如說『我不善，你才是善』等等。言語屈服，是指假借其他事情，用方便的手段退卻，或者說其他的事情而捨棄自己的本宗，或者表現出憤怒、驕慢、掩蓋等。如經中所廣泛描述的，假借其他事情用方便的手段退卻，是指借用其他事情來擾亂所說義理。如經中所說，長老闡鐸迦（Candaka）。
【English Translation】 『Certainty』 means to distinguish those things that are unattainable due to obstacles, etc., and therefore are not present objects. 『Without confusion』 means to distinguish illusory things such as a whirling fire appearing as a wheel, or a mirage.
Inference refers to generating conviction through means other than direct perception. What does this mean? It means that apart from the knowledge gained through direct perception, if it can be determined that unmanifested things co-occur with known phenomena, then when we see a part of the known phenomena, we can generate correct conviction about the remaining parts, believing that they must also exist because they always co-occur. For example, seeing smoke from afar, one knows that there is fire there. This is inference based on direct perception.
Scriptural authority refers to teachings that do not contradict direct perception and inference. What does this mean? It means that all teachings, if they do not contradict direct perception and inference, will never change and can be completely trusted. Therefore, it is called scriptural authority.
The adornment of debate refers to initiating a debate based on the correct reasoning of the treatise, and the beginning of the debate is profound and beautiful. This is called the adornment of debate. It has six aspects: 1. Being skilled in understanding one's own and others' doctrines; 2. Having complete and perfect speech; 3. Being fearless; 4. Having eloquence; 5. Being dignified and respectful; 6. Being worthy of offerings. Being skilled in understanding one's own and others' doctrines means that one can understand both the texts and the meanings of one's own and others' doctrines thoroughly and clearly. Having complete and perfect speech means that one is skilled in understanding phonetics before starting a debate, and avoids the faults of the speech, and the sounds emitted are not disordered. Being fearless means that in a crowd, even if surrounded by countless prejudiced and talented individuals conspiring together, one's words are still fearless. Eloquence means that one's speech is fluent and unobstructed. Being dignified and respectful means that one's speech is not hasty or abrupt, and one observes the opponent's arguments and speaks only after the words are complete. Being worthy of offerings means that one's nature is virtuous and gentle, one's speech is gentle and kind, and one conveniently complies with the mind of the opponent debater.
Defeat in debate refers to abandoning speech, speech being subdued, or speech having faults. Due to these three reasons, the proponent will be in a state of defeat and be subjected to the submission of others. Abandoning speech means that when one speaks, one praises one's own arguments as wrong and praises the other's arguments as correct, such as saying 'I am not good, you are good,' etc. Speech being subdued means retreating by borrowing other matters as a convenient means, or speaking of other matters and abandoning one's own doctrine, or showing anger, arrogance, concealment, etc. As widely described in the sutras, retreating by borrowing other matters as a convenient means refers to borrowing other matters to disturb the meaning of what is said. As mentioned in the sutras, Elder Candaka (Candaka).
與諸外道共論。或毀已立宗。或立宗已毀。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。雜亂者。謂舍所論事廣說異言。粗獷者。謂憤發卒暴言詞躁急。不辯了者。謂所說法義眾及敵論所不領悟。無限量者。謂言詞重疊所說義理。或增或減。非義相應者。略有五種。一無義。二違義。三損理。四與所成等。五招集過難義。不可得故。義不相應故不決定故。能成道理。復須成故。一切言論非理非諦所隨逐故。不應時者。謂所應說前後不次。不決定者。謂立已復毀。毀而復立。速疾轉換難可了知。不顯了者。謂越闡陀論相不領而答。或典或俗言詞雜亂。不相續者謂于中間言詞斷絕。
論出離者。謂觀察德失令論出離。或復不作。恐墮負處故不興論。設復興起能善究竟。又若知敵論非法器。時眾無德自無善巧不應興論。若知敵論是法器。時眾有德自有善巧方可興論。敵論非法器者。謂彼不能出不善處安置善處。時眾無德者。謂不淳質樂僻執有偏黨等。自無善巧者。謂于論體乃至論莊嚴中不善通達。與此相違名敵論者是法器等。
論多所作法者。謂略有三種。將興論端定所須法。何等為三。一善達自他宗。由此堪能遍興談論遍於言事而興論故
【現代漢語翻譯】 現代漢語譯本 與各種外道辯論。有時推翻已建立的宗義，有時建立宗義后又推翻。言語上的過失大致有九種：一是雜亂，二是粗獷，三是不明瞭，四是無意義，五是不符合義理，六是不合時宜，七是不確定，八是不明顯，九是不連貫。 雜亂，是指捨棄所論之事而廣泛地說其他的話。粗獷，是指憤怒爆發，言辭急躁。不明瞭，是指所說的法義，聽眾和辯論的對方都不能理解。無意義，是指言辭重複，所說的義理，或增加或減少。不符合義理，大致有五種：一是沒有意義，二是違背義理，三是損害道理，四是與所要成立的相等同，五是招來過多的詰難。因為義理不可得，所以不符合義理，因為不確定，所以能成立的道理，還需要再次成立。一切言論都因為不合道理和真諦而受到牽累。不合時宜，是指應該先說的反而後說，應該后說的反而先說。不確定，是指剛建立又推翻，剛推翻又建立，快速轉換難以瞭解。不明顯，是指超越了韻律的規則，不理解而回答，或者經典或者俗語，言辭雜亂。不連貫，是指在中間言辭斷絕。 關於辯論的出離，是指觀察對方的優點和缺點，從而使辯論得以出離。或者乾脆不辯論，因為害怕落入失敗的境地，所以不發起辯論。如果發起辯論，就能善始善終。如果知道辯論的對方不是可以傳法的根器，當時的聽眾沒有德行，自己也沒有善巧的辯論能力，就不應該發起辯論。如果知道辯論的對方是可以傳法的根器，當時的聽眾有德行，自己也有善巧的辯論能力，才可以發起辯論。辯論的對方不是可以傳法的根器，是指他不能從不善的地方出來，安置在善的地方。當時的聽眾沒有德行，是指不淳樸，喜歡偏頗，執著于偏見等。自己沒有善巧的辯論能力，是指對於辯論的體系，乃至辯論的莊嚴都不善於通達。與此相反，稱為辯論的對方是可以傳法的根器等。 關於辯論中應該多做的事情，大致有三種：將要發起辯論時，確定所需要的法。哪三種呢？一是善於通達自己和他人的宗義。由此才能普遍地發起談論，普遍地在言語之事上發起辯論。
【English Translation】 English version Engaging in debates with various heretics (those holding differing philosophical views). Sometimes refuting established tenets, and sometimes establishing tenets only to later refute them. Speech-related faults are roughly of nine kinds: 1. Confusion, 2. Rudeness, 3. Unclear, 4. Meaningless, 5. Inconsistent with meaning, 6. Untimely, 7. Undecided, 8. Unobvious, 9. Discontinuous. Confusion refers to abandoning the matter under discussion and broadly speaking of other things. Rudeness refers to bursting out in anger, with hasty and agitated speech. Unclear refers to the Dharma meanings spoken that are not understood by the audience or the debating opponent. Meaningless refers to repetitive speech, with the meanings spoken either increased or decreased. Inconsistent with meaning roughly has five kinds: 1. Meaningless, 2. Contradictory to meaning, 3. Damaging to reason, 4. Equivalent to what is to be established, 5. Inviting excessive difficult questions. Because the meaning is unattainable, it is inconsistent with meaning; because it is undecided, the reasoning that can be established needs to be established again. All speech is burdened because it is inconsistent with reason and truth. Untimely refers to saying what should be said first last, and saying what should be said last first. Undecided refers to establishing and then refuting, refuting and then establishing, with rapid changes that are difficult to understand. Unobvious refers to going beyond the rules of prosody, answering without understanding, or mixing classical and colloquial language, with confused speech. Discontinuous refers to speech being interrupted in the middle. Regarding detachment from debate, it refers to observing the opponent's strengths and weaknesses, thereby allowing the debate to detach. Or simply not debating, because of fearing falling into a losing situation, thus not initiating debate. If initiating debate, one can bring it to a good conclusion. If one knows that the debating opponent is not a vessel for Dharma (a person not suitable to receive and practice the teachings), the audience at the time has no virtue, and one's self has no skillful debating ability, then one should not initiate debate. If one knows that the debating opponent is a vessel for Dharma, the audience at the time has virtue, and one's self has skillful debating ability, then one can initiate debate. The debating opponent not being a vessel for Dharma refers to them not being able to come out of unwholesome places and settle in wholesome places. The audience at the time having no virtue refers to them being insincere, liking bias, clinging to prejudices, etc. One's self having no skillful debating ability refers to not being well-versed in the system of debate, even the adornments of debate. The opposite of this is called the debating opponent being a vessel for Dharma, etc. Regarding what should be done more in debate, there are roughly three kinds: When about to initiate debate, determine the necessary Dharma. What are the three? 1. Being well-versed in one's own and others' tenets. By this, one can universally initiate discussion, universally initiate debate on matters of speech.
。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。欲行貞實法隨法行。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。於此經中已說欲勤精進修諸善品。何故復言欲行貞實法隨法行。為顯意樂清凈故。所以者何。不為利養恭敬等事修聞思等諸善品故。欲善攝益有情者。為別聲聞等行。由諸菩薩以利他行為勝故。如是菩薩自利利
他行具足已。速證無上正等菩提。又此經中諸句義意。謂興論時大乘法性無上甚深。若無諍心解尚為難。況為諍競。凡興諍論雖起請問。無心求解但求過失。又傍證者心不賢直。不善宗門樂著僻執。凡所言論多具六失所以者何。凡興論時或有私心執著邪宗。或矯方便求他誤失。或不待言竟便興亂語。或敵論者言稱正理反相誹撥。或作粗言。惱敵論者及時眾心。或復于彼自懷恚怒。多具如是六種過失。又興論時身心寂靜甚為難得。不寂靜故二事難成。謂善護他心善護自心。由此令他心得凈信。于解脫處正勤方便令自心定。又興論時多起此心。云何令我得勝。他墮負處。若不遂心。即懷熱惱。由有此故。不安樂住。由此不能無間修善。是故於彼增上證法有未得退。秘密抉擇者。謂說余義名句文身。隱密轉變更顯余義。如經言。
逆害於父母 王及二多聞 誅國及隨行 是人說清凈
今此頌中詮表世間共可極重罪惡文字。轉變密顯余清凈義。何等世間共可極重罪惡。謂逆害尊人及大眾。尊人有二。一別二共。共又二種。一護世間。二應供養。別亦二種。謂父及母。護世間者。謂王應供養者。謂多聞梵志世間共許最清凈故。若總殺害名逆尊人。若誅國人及隨行畜生名害大眾。顯此義者名詮表世間共可極重罪惡
【現代漢語翻譯】 現代漢語譯本 具足以上所說的修行，就能快速證得無上正等正覺（Anuttara-samyak-sambodhi）。此外，這部經中的語句和意義，是指在進行辯論時，大乘（Mahayana）的法性是無上甚深的。如果沒有不爭論的心，理解尚且困難，更何況是爭論呢？凡是發起爭論，即使提出問題，也沒有真心求解，只是爲了尋找對方的過失。而且，旁證的人心術不正，不善於宗門的學問，喜歡執著于偏頗的見解。凡是他們所說的話，大多具有六種過失。為什麼呢？凡是發起辯論時，或者有私心，執著于邪惡的宗派；或者假裝方便，尋求他人的錯誤；或者不等對方說完，就胡亂插話；或者敵對辯論者所說的合乎正理，反而誹謗駁斥；或者說粗俗的話，惱怒敵對辯論者以及在場的聽眾；或者對對方懷恨在心。大多具有像這樣的六種過失。而且，在進行辯論時，身心寂靜是非常難得的。因為不寂靜，所以兩件事難以成就：一是善於守護他人的心，二是善於守護自己的心。由此使他人心中產生清凈的信心，在解脫之處精進方便，使自己的心安定。而且，在進行辯論時，大多會產生這樣的想法：如何才能讓我獲勝，讓他人陷入失敗的境地？如果不能如願，就會感到煩惱。因為有這樣的想法，就不能安樂地住于禪定之中。因此，對於增上證法（Adhigama-dharma），已經得到的會退失。秘密抉擇，是指用來說明其他意義的名句文身，隱秘地轉變，從而顯現其他的意義。如經中所說： 『殺害父母，國王以及博學多聞的人，誅殺國家以及隨從，這樣的人說是清凈的。』 現在這首偈頌中，詮釋了世間共同認可的極其嚴重的罪惡的文字，轉變而秘密地顯現了其他的清凈的意義。什麼是世間共同認可的極其嚴重的罪惡呢？就是殺害尊貴的人以及大眾。尊貴的人有兩種：一是別尊，二是共尊。共尊又有兩種：一是守護世間的人，二是應該供養的人。別尊也有兩種：一是父親，二是母親。守護世間的人，是指國王；應該供養的人，是指博學多聞的婆羅門（Brahmin），因為世間共同認為他們最清凈。如果總的來說是殺害，就叫做逆尊人；如果誅殺國家的人以及隨從的畜生，就叫做害大眾。顯現這個意義，就叫做詮釋世間共同認可的極其嚴重的罪惡。
【English Translation】 English version Having perfected the aforementioned practices, one can quickly attain Anuttara-samyak-sambodhi (無上正等菩提, unsurpassed, complete and perfect enlightenment). Furthermore, the meaning and intent of the phrases in this sutra refer to the supreme and profound nature of the Mahayana (大乘, Great Vehicle) Dharma when engaging in debate. If one lacks a non-contentious mind, understanding is already difficult, let alone engaging in disputes. Those who initiate disputes, even when asking questions, do not sincerely seek solutions but only look for faults. Moreover, those who offer supporting arguments are insincere and dishonest, unskilled in the teachings of the sect, and fond of clinging to biased views. Their words are often fraught with six faults. Why is this so? When initiating a debate, one may harbor selfish motives, clinging to heretical doctrines; or feign convenience to seek others' mistakes; or interrupt before the other person finishes speaking; or slander and refute the opponent's arguments even when they are reasonable; or use coarse language to annoy the opponent and the audience; or harbor resentment towards the opponent. They often possess these six faults. Furthermore, it is very difficult to maintain tranquility of body and mind during a debate. Because of this lack of tranquility, two things are difficult to achieve: skillfully protecting others' minds and skillfully protecting one's own mind. This allows others to develop pure faith in their minds, diligently applying skillful means in the place of liberation, and stabilizing one's own mind. Moreover, when engaging in debate, one often harbors the thought: 'How can I win and make the other person lose?' If one's wishes are not fulfilled, one becomes agitated. Because of this, one cannot dwell in peace and joy. Therefore, one may regress from the Adhigama-dharma (增上證法, Dharma of superior realization) that one has already attained. Secret discernment refers to the use of names, phrases, and bodies of words to explain other meanings, subtly transforming them to reveal other meanings. As the sutra says: 『Killing parents, the king, and the learned, executing the country and its followers, such a person speaks of purity.』 Now, this verse interprets the words of the most heinous crimes commonly recognized in the world, transforming and secretly revealing other meanings of purity. What are the most heinous crimes commonly recognized in the world? They are killing venerable people and the masses. There are two types of venerable people: individual and collective. Collective venerable people are of two kinds: those who protect the world and those who should be offered to. Individual venerable people are also of two kinds: father and mother. Those who protect the world refer to the king; those who should be offered to refer to the learned Brahmins (梵志), because the world commonly recognizes them as the purest. If it is a general killing, it is called opposing venerable people; if it is executing the people of the country and the accompanying animals, it is called harming the masses. Revealing this meaning is called interpreting the most heinous crimes commonly recognized in the world.
文字。云何轉此文字密顯凈義。謂逆害父母等言。轉變密顯永斷愛等余義故。所以者何。若愛若業。若有取識。戒見二取。眼等六處。及所行境。如其次第名母父等。法相似故。愛為發因。業為生因。由此能殖習氣種子類世間父。由此二因令有取識流轉不絕。于流轉時雖求解脫。然由二種非方便法障解脫得。謂妄計度清凈最勝。戒見二取猶如世間多聞梵志。恒妄計著最勝清凈。此有取識所依所緣六處境界。猶如世間國及隨行。若能永斷如是等法。當知是人最為清凈。又如經說。
不信不知恩 斷密無容處 恒食人所吐 是最上丈夫
今此頌中宣說世間極下劣義。所有文字轉變密顯余最上義。世間下劣凡有四種。謂意業下劣身業下劣語業下劣受用下劣。意業下劣復有二種。一者不信善生相違。不信有後世等。不行施等故。二不知恩順生不善。不顧往恩違越世理。起害母等所有惡行故。身業下劣者。謂行竊盜攻墻密處最可輕賤。活命業故。語業下劣者。謂妄語等最可輕賤。于善眾中所不容故。受用下劣者。謂鬼犬鳥等好食所吐故。顯此義者名說世間極下劣義文字。云何轉此文字顯無上義。謂不信等言轉變密顯余勝義故。不信者。謂解脫智見。自現證故。不知恩者。謂涅槃智。有為名恩。無為非恩。知非恩
【現代漢語翻譯】 現代漢語譯本：如何轉變這些文字，使其隱秘地顯現清凈的意義呢？例如，『逆害父母』等言辭，轉變后隱秘地顯現出永遠斷除愛慾等其他意義。為什麼這樣說呢？因為愛、業、有取識（蘊含執取的意識）、戒禁取見（執著于戒律和錯誤的見解）、眼等六處（六種感官）以及所行境（感官所接觸的對象），都可以依次比作母親、父親等，因為它們在法性上相似。愛是引發（輪迴）的原因，業是產生（果報）的原因。由於這兩種原因，能夠滋長習氣種子，就像世間的父親一樣。由於這兩種原因，使得有取識的流轉永不停止。在流轉時，即使尋求解脫，但由於兩種非方便法（不正確的方法）的障礙，無法獲得解脫。這兩種非方便法是：妄自計度清凈最勝（錯誤地認為某種事物是清凈和最殊勝的），以及戒禁取見，就像世間博學的婆羅門一樣，總是錯誤地執著于最勝清凈。這個有取識所依賴和攀緣的六處境界，就像世間的國家和隨從一樣。如果能夠永遠斷除這些法，應當知道這個人最為清凈。又如經中所說： 『不信不知恩，斷密無容處，恒食人所吐，是最上丈夫。』 這首偈頌宣說了世間極其下劣的意義。所有文字轉變后隱秘地顯現出其餘最殊勝的意義。世間的下劣之處總共有四種，即意業下劣、身業下劣、語業下劣、受用下劣。意業下劣又有兩種：一是『不信』，與善的產生相違背，不相信有後世等，因此不行佈施等善行；二是『不知恩』，順著不善而生，不顧及過去的恩情，違背世間的道理，做出危害母親等所有惡行。身業下劣是指：進行偷盜、攻破墻壁等隱秘之處，是最為輕賤的活命行業。語業下劣是指：說妄語等，是最為輕賤的，在善良的群體中不被容納。受用下劣是指：像鬼、狗、鳥等喜歡吃人所嘔吐的東西。顯現這些意義，就叫做宣說世間極其下劣的意義的文字。如何轉變這些文字，使其顯現無上的意義呢？例如，『不信』等言辭轉變后隱秘地顯現出其餘殊勝的意義。『不信』是指解脫的智慧和見解，是自己親身證悟的。『不知恩』是指涅槃的智慧。有為法（因緣和合而成的法）可以稱為恩，無為法（不依賴因緣的法）不是恩。知道什麼不是恩。
【English Translation】 English version: How to transform these words to secretly reveal the pure meaning? For example, the words 'harming parents' and so on, when transformed, secretly reveal the other meaning of eternally cutting off love and other desires. Why is this so? Because love, karma, yuqushi (有取識, consciousness with grasping), jiejinqujian (戒禁取見, adherence to precepts and views), the six chù (處, sense bases) such as the eyes, and the objects they perceive, can be likened to mother, father, and so on, respectively, because they are similar in their dharma nature. Love is the cause of initiation (of samsara), and karma is the cause of birth. Because of these two causes, the seeds of habitual tendencies can grow, like a father in the world. Because of these two causes, the flow of yuqushi never ceases. Even when seeking liberation during this flow, liberation cannot be attained due to the obstruction of two kinds of non-expedient methods. These two non-expedient methods are: falsely calculating purity as supreme, and jiejinqujian, like learned brahmins in the world, who always falsely cling to supreme purity. The six sense bases and their objects, which are the basis and object of this yuqushi, are like countries and followers in the world. If one can eternally cut off these dharmas, one should know that this person is the purest. Furthermore, as the sutra says: 'Not believing, not knowing gratitude, cutting off secrets, having no place to be accommodated, constantly eating what people vomit, is the most supreme man.' This verse proclaims the extremely inferior meaning of the world. All words, when transformed, secretly reveal the remaining supreme meaning. There are four kinds of inferiority in the world: inferior mental karma, inferior physical karma, inferior verbal karma, and inferior enjoyment. Inferior mental karma has two types: first, 'not believing,' which contradicts the arising of goodness, not believing in the afterlife, and therefore not practicing generosity and other good deeds; second, 'not knowing gratitude,' which follows unwholesomeness, disregarding past kindness, violating worldly principles, and committing all kinds of evil deeds such as harming one's mother. Inferior physical karma refers to: engaging in theft, breaking through walls, and other secret places, which are the most contemptible means of making a living. Inferior verbal karma refers to: telling lies and so on, which are the most contemptible and not tolerated in virtuous communities. Inferior enjoyment refers to: liking to eat what people vomit, like ghosts, dogs, and birds. Revealing these meanings is called proclaiming the words of the extremely inferior meaning of the world. How to transform these words to reveal the unsurpassed meaning? For example, the words 'not believing' and so on, when transformed, secretly reveal the remaining superior meaning. 'Not believing' refers to the wisdom and insight of liberation, which is personally realized. 'Not knowing gratitude' refers to the wisdom of nirvana. Conditioned dharmas (arising from causes and conditions) can be called kindness, while unconditioned dharmas (not dependent on causes and conditions) are not kindness. Knowing what is not kindness.
故。名不知恩。斷密者。謂永斷後有續因煩惱故。無容處者。謂于當來諸趣苦處不復生故。食吐者。謂于現法中雖假資具力暫持身。而於命財不生欣樂故。若能如是。是最上丈夫。又如經說。
覺不堅為堅 善住于顛倒 極煩惱所惱 得最上菩提
此如前說。然其體性。謂諸菩薩依三摩地。由見修二道證大菩提。
又余經說。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。增益慳吝法性者。謂由永斷慳吝隨眠並彼習氣。證得彼法性真如轉依故。于施有倦者。謂為修施誓受長時難行苦行故。憎惡乞求者。謂欲其自取。厭彼乞求故。無暫少施者。謂一切時一切物施故。遠離於施者。謂常遠離期報施等故。
又余經說。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。五者二二數會。成就第一清凈梵行者。謂出世間道。常求以欲離欲者。謂即以此如實遍智永斷彼故。此如實遍智者。謂能通達此真如智。舍斷欲法者。謂恒觀察舍斷非梵行方便。欲貪已生。即便堅執者。謂于內欲貪已生。即便堅執擯出於外。怖治欲法者
【現代漢語翻譯】 現代漢語譯本： 因此，被稱為『不知恩』。『斷密者』，指的是永遠斷絕後有（bhava）延續之因的煩惱。『無容處者』，指的是在未來的諸趣苦處不再產生。『食吐者』，指的是在現世中，雖然憑藉資具的力量暫時維持身體，但對於生命和財產不產生欣喜和貪戀。如果能夠這樣，就是最上等的丈夫。又如經中所說： 『覺不堅為堅，善住于顛倒，極煩惱所惱，得最上菩提（bodhi）。』 這如前面所說。然而它的體性，指的是諸菩薩依靠三摩地（samādhi），通過見道和修道證得大菩提。 又有其他經典說，菩薩摩訶薩（bodhisattva-mahāsattva）成就五法，施波羅蜜多（dāna-pāramitā）迅速得到圓滿。是哪五種呢？一是增益慳吝法性，二是對施捨感到厭倦，三是憎惡乞求，四是沒有暫時的少量施捨，五是遠離施捨。『增益慳吝法性者』，指的是由於永遠斷除慳吝的隨眠以及它的習氣，證得彼法性真如的轉依。『于施有倦者』，指的是爲了修習佈施，發誓接受長時間的難以實行的苦行。『憎惡乞求者』，指的是希望他們自己獲取，厭惡他們的乞求。『無暫少施者』，指的是一切時一切物都施捨。『遠離於施者』，指的是常常遠離期望回報的施捨等等。 又有其他經典說，菩薩摩訶薩成就五法，名為梵行者，成就第一清凈梵行。是哪五種呢？一是常常尋求以慾望來脫離慾望，二是舍斷慾望之法，三是慾望貪念已經產生就立刻加以堅決控制，四是畏懼和治理慾望之法，五是二二數會。『成就第一清凈梵行者』，指的是出世間的道。『常求以欲離欲者』，指的是立即用如實遍智永遠斷除它。這個如實遍智，指的是能夠通達此真如智。『舍斷欲法者』，指的是恒常觀察舍斷非梵行的方便。『欲貪已生，即便堅執者』，指的是對於內在的慾望貪念已經產生，就立刻堅決地將它擯除于外。『怖治欲法者』
【English Translation】 English version: Therefore, they are called 'those who do not know gratitude'. 'Those who cut off the secret' refer to those who permanently sever the afflictions that cause the continuation of future existence (bhava). 'Those who have no place' refer to those who will no longer be born in the suffering realms of the future. 'Those who eat and vomit' refer to those who, in the present life, temporarily sustain their bodies through the power of resources, but do not generate joy or attachment to life and possessions. If one can be like this, one is the supreme person. Moreover, as the scripture says: 'Perceiving the impermanent as permanent, dwelling well in reversal, tormented by extreme afflictions, one attains the supreme bodhi (bodhi).' This is as previously stated. However, its nature refers to the bodhisattvas who, relying on samādhi (samādhi), attain great bodhi through the paths of seeing and cultivation. Furthermore, another scripture says that a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) who accomplishes five dharmas quickly perfects the dāna-pāramitā (dāna-pāramitā). What are the five? First, increasing the nature of stinginess; second, being weary of giving; third, hating those who beg; fourth, not giving even a temporary small amount; and fifth, distancing oneself from giving. 'Increasing the nature of stinginess' refers to permanently cutting off the latent tendencies of stinginess along with their habitual tendencies, and attaining the transformation of reliance on the suchness of that dharma-nature. 'Being weary of giving' refers to vowing to undertake long-term, difficult, and ascetic practices in order to cultivate giving. 'Hating those who beg' refers to wanting them to obtain things themselves and disliking their begging. 'Not giving even a temporary small amount' refers to giving everything at all times. 'Distancing oneself from giving' refers to constantly distancing oneself from giving with the expectation of reward, and so on. Furthermore, another scripture says that a Bodhisattva-Mahasattva who accomplishes five dharmas is called a practitioner of pure conduct (brahmacarya), and achieves the first pure conduct. What are the five? First, constantly seeking to leave desire through desire; second, abandoning the dharmas of desire; third, when desire and greed have arisen, immediately holding firm; fourth, fearing and subduing the dharmas of desire; and fifth, meeting in pairs of two. 'Achieving the first pure conduct' refers to the path of transcending the world. 'Constantly seeking to leave desire through desire' refers to immediately and permanently cutting it off with suchness-pervading wisdom. This suchness-pervading wisdom refers to the wisdom that can penetrate this suchness. 'Abandoning the dharmas of desire' refers to constantly observing and abandoning the means of non-pure conduct. 'When desire and greed have arisen, immediately holding firm' refers to immediately and firmly banishing internal desire and greed to the outside when they have arisen. 'Fearing and subduing the dharmas of desire'
。謂說欲過患怖諸有情。立對治道拔濟一切。二二數會者。謂于染凈因果差別四真諦中。以世出世二道及奢摩他毗缽舍那二道。數數證會故。
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。由釋詞理以顯得名故為此問。等所集者。謂證真現觀諸大菩薩共結集故。遍所集者。謂遍攝一切大乘阿毗達磨經中諸思擇處故。正所集者。謂由無倒結集方便。乃至證得佛菩提故。
大乘阿毗達磨雜集論卷第十六
【現代漢語翻譯】 現代漢語譯本： （佛陀）宣說慾望的過患，使眾生對輪迴產生恐懼，建立對治之道，救拔一切眾生。『二二數會』是指在染凈因果的差別，以及四真諦（苦、集、滅、道）中，以世間和出世間兩種道，以及奢摩他（止）和毗缽舍那（觀）兩種道，反覆地證悟和會合。
為什麼這部論著名為《大乘阿毗達磨集論》呢？略有三個原因：平等彙集，普遍彙集，正確彙集。通過解釋詞義來顯明名稱的含義，所以有此提問。『平等彙集』是指證得真實現觀的諸大菩薩共同結集而成。『普遍彙集』是指普遍攝取一切大乘阿毗達磨經中的各種思擇之處。『正確彙集』是指通過無顛倒的結集方法，乃至證得佛陀的菩提。
《大乘阿毗達磨雜集論》卷第十六
【English Translation】 English version: (The Buddha) proclaimed the faults of desire, causing sentient beings to fear samsara, established the path of treatment, and rescued all sentient beings. 'Two-two assemblies' refers to the differences in the causes and effects of defilement and purification, and in the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), repeatedly realizing and uniting the two paths of worldly and supramundane, and the two paths of Shamatha (tranquility) and Vipassanā (insight).
Why is this treatise called the 'Mahāyāna Abhidharma Samuccaya'? There are briefly three reasons: equal collection, universal collection, and correct collection. The meaning of the name is revealed by explaining the meaning of the words, hence this question. 'Equal collection' means that it was jointly compiled by the great Bodhisattvas who attained true direct perception. 'Universal collection' means that it universally gathers all the points of reflection in all the Mahāyāna Abhidharma sutras. 'Correct collection' means that it leads to the attainment of Buddhahood through the non-inverted method of compilation.
Mahāyāna Abhidharma Samuccaya-vyākhyā, Volume Sixteen