T32n1641_隨相論
大正藏第 32 冊 No. 1641 隨相論
No. 1641
隨相論一卷
德慧法師造
陳天竺三藏真諦譯
論中解十六諦
十六諦總問。為物有十六。為名有十六耶。答毗(防夷反)頗(判何反)沙(翻為廣解)師解。為物有十六故。立十六名。實有其體故稱物。經優波提舍(翻為離欲修善說)師解。名有十六。物唯有七苦諦有四。謂無常苦空無我。集滅道三諦各一。合為七。佛本說優波提舍經。以解諸義。佛滅后阿難迦旃延等。還誦出先時所聞。以解經中義。如諸弟子造論解經。故名為經優波提舍。毗婆沙復從優波提舍中出。略優波提舍。既是傳出故。不言經毗婆沙。今先依前釋屬緣故。稱無常有為法。無力不能自起。藉緣方起。如嬰孩小兒不能自起。藉他扶持方復得起。所言緣者。即是貪愛及業。必須具此二法。五陰方得生。業能生果。雖復能生。若無貪愛愛著應生處者。果亦不起。由如地水等能生谷牙。若無人功以穀子安置地中。牙終不得生。未起貪愛及業時。果則是無起。貪愛及業因緣和合。果方得生。生則是有。業力若盡果則謝滅。還覆成無。即是先後。先後無系屬於緣故。言屬緣故名無常。逼惱性故名苦。逼惱有兩種。一違逆逼惱。二隨順逼惱。
【現代漢語翻譯】 現代漢語譯本 《隨相論》一卷 德慧法師造 陳天竺三藏真諦譯
論中解釋十六諦
總問：這十六諦是事物本身有十六種，還是名稱上有十六種？ 答：毗婆沙師（Vaibhashika，廣解者）解釋說，事物本身有十六種，所以立了十六個名稱。因為確實有它的本體，所以稱為『物』。 經優波提舍師（Upadesha，離欲修善說者）解釋說，名稱上有十六種，而事物本身只有七種。苦諦有四種，即無常、苦、空、無我。集諦、滅諦、道諦各一種，合起來是七種。佛陀本來宣說了優波提舍經，用來解釋各種義理。佛陀滅度后，阿難（Ananda）和迦旃延（Katyayana）等人，回憶誦出先前所聽聞的，用來解釋經中的義理。如同諸位弟子造論來解釋經典，所以名為經優波提舍。毗婆沙（Vibhasa）又從優波提舍中產生，是優波提舍的簡略本。既然是傳出的，所以不稱為經毗婆沙。現在先依照前面的解釋，因為『屬緣』的緣故，稱無常為有為法。有為法沒有力量自己產生，必須依靠因緣才能產生。如同嬰孩不能自己站立，必須依靠他人扶持才能站起來。所說的『緣』，就是貪愛和業。必須具備這兩種法，五陰（Panca-skandha）才能產生。業能夠產生果報，即使能夠產生，如果沒有貪愛執著于應當產生的地方，果報也不會產生。猶如土地和水等能夠生長谷芽，如果沒有人將穀子安置在土地中，谷芽終究不會生長。在沒有產生貪愛和業的時候，果報就是沒有產生的。貪愛和業的因緣和合，果報才能產生，產生就是『有』。業力如果耗盡，果報就會消謝滅亡，又恢復成『無』。這就是先後，先後沒有系屬於因緣的緣故，所以說『屬緣』的緣故，名為無常。因為逼惱的性質，所以名為苦。逼惱有兩種，一是違逆的逼惱，二是隨順的逼惱。
【English Translation】 English version The Treatise on Following Appearances, One Volume Composed by Dharma Master Dehui Translated by Paramartha, Tripitaka Master from India of the Chen Dynasty
Explaining the Sixteen Truths in the Treatise
General Question: Are there sixteen in terms of the objects themselves, or are there sixteen in terms of names? Answer: The Vaibhashika (Vibhasa, meaning extensive explanation) masters explain that there are sixteen in terms of the objects themselves, hence establishing sixteen names. Because there is indeed its substance, it is called 'object'. The Upadesha (Upadesha, meaning teaching on detachment and cultivating goodness) masters explain that there are sixteen in terms of names, while the objects themselves are only seven. The Truth of Suffering (Dukkha-satya) has four aspects, namely impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman). The Truth of Accumulation (Samudaya-satya), the Truth of Cessation (Nirodha-satya), and the Truth of the Path (Marga-satya) each have one aspect, totaling seven. The Buddha originally expounded the Upadesha Sutra to explain various meanings. After the Buddha's Parinirvana, Ananda and Katyayana, among others, recalled and recited what they had previously heard to explain the meanings in the sutras. Just as the disciples composed treatises to explain the sutras, it is called the Upadesha Sutra. The Vibhasa emerged from the Upadesha and is a concise version of the Upadesha. Since it was transmitted, it is not called the Vibhasa Sutra. Now, following the previous explanation, because of 'dependent origination' (pratitya-samutpada), impermanence is called conditioned dharma (samskrta-dharma). Conditioned dharma does not have the power to arise on its own; it must rely on conditions to arise. Like an infant who cannot stand on its own, it must rely on others to support it to stand up. The 'conditions' referred to are craving (trsna) and karma. These two dharmas must be present for the five aggregates (Panca-skandha) to arise. Karma can produce results, but even if it can, if there is no craving attached to the place where it should arise, the result will not arise. Just as land and water can grow grain sprouts, if no one places the grain seeds in the land, the sprouts will never grow. When craving and karma have not arisen, the result is non-arising. When the conditions of craving and karma come together, the result can arise, and arising is 'existence'. If the power of karma is exhausted, the result will wither and perish, returning to 'non-existence'. This is the sequence of before and after, and the sequence of before and after is not bound to conditions, so it is said that because of 'dependent origination', it is called impermanence. Because of the nature of oppression, it is called suffering. There are two types of oppression: one is adverse oppression, and the other is compliant oppression.
若於佛弟子。是違逆逼惱。佛弟子于生死中恒生怖畏。經中譬云。譬如燒利劍火光耀眼。人執之在側欲以相害。于唸唸中恒生大怖畏。佛弟子怖畏生死亦如此。此下是違逆義。而生老病死等。恒相逼惱故苦。若於凡夫是隨順逼惱。凡夫愛著生死。即是隨順義。如兄弟二人。兄甚愛弟弟恒惱兄。兄雖受惱猶自愛之。凡夫愛著生死。雖復受苦猶愛著之。故以逼惱性為苦。對治我所見故名空。凡夫執一切法言是我所。今明一切悉非我所。為對治此見故名為空對治我見故名無。我凡夫。執五陰等以為我。今明一切法悉無有我。為對治此見故說無我(此四是苦諦)。次釋集諦四名。種子法道理故名因能生果是種子法。具四義。是其道理。四義者。一種子破則不能生。如取種子磨之令破。雖具諸緣不復能生牙。貪愛等煩惱。亦是生果之種子。若為道所破。雖具余緣不復能生果。二陳宿故。雖具諸緣亦不能生牙。以種子經時節久故。貪愛等生果。亦復如此。聲聞六十大劫修行。獨覺百大劫修行。佛三阿僧祇劫修行。三乘人在未發心之前。於一闡提位中起貪愛等煩惱。煩惱生業。業所感果。猶未受之。從修行已去多歷時節。功德智慧既轉深廣。映蔽先因力用衰弱。雖具余緣不能生果。大有經說。九十八惑生一煩惱。一煩惱生九十八惑。
【現代漢語翻譯】 現代漢語譯本 如果對佛弟子進行違逆和逼迫，佛弟子在生死輪迴中會 постоянно感到恐懼。經文中用比喻來說明，就像一把燃燒的利劍，火光耀眼，有人拿著它在身邊想要加害，每時每刻都會感到極大的恐懼。佛弟子對生死的恐懼也像這樣。以下解釋違逆的含義：因為 постоянно受到生老病死等的逼迫，所以感到痛苦。如果對凡夫進行隨順和逼迫，凡夫會貪愛執著于生死，這就是隨順的含義。比如兄弟二人，哥哥非常疼愛弟弟，但弟弟 постоянно 煩擾哥哥。哥哥雖然受到煩擾，仍然愛著弟弟。凡夫貪愛執著于生死，即使 постоянно 遭受痛苦，仍然貪愛執著。所以用逼迫的性質來解釋苦。爲了對治『我所』的見解，所以稱為『空』。凡夫執著一切法，認為『是我的』。現在說明一切都不是『我所』，爲了對治這種見解，所以稱為『空』。爲了對治『我』的見解，所以稱為『無我』。凡夫執著五蘊等，認為是『我』。現在說明一切法都沒有『我』，爲了對治這種見解，所以說『無我』（以上四種是苦諦）。 接下來解釋集諦的四種名稱。因為是種子法的道理，所以稱為『因』，能夠產生果實是種子法。具備四種含義，是其中的道理。四種含義是：第一，種子破損就不能生長。比如取來種子，磨碎使它破損，即使具備各種因緣，也不能再長出新芽。貪愛等煩惱，也是產生果實的種子。如果被『道』所破，即使具備其餘因緣，也不能再產生果實。第二，陳舊的種子，即使具備各種因緣，也不能長出新芽，因為種子經過的時間太久了。貪愛等產生果實，也是如此。聲聞乘修行六十大劫，緣覺乘修行一百大劫，佛陀修行三大阿僧祇劫。三乘人在未發菩提心之前，在一闡提（Icchantika）位中生起貪愛等煩惱。煩惱產生業，業所感召的果報，還沒有承受。從開始修行以後，經過了很長的時間，功德和智慧已經變得非常深廣，遮蔽了先前的因，力量減弱，即使具備其餘因緣，也不能產生果實。《大有經》中說，九十八種迷惑產生一種煩惱，一種煩惱產生九十八種迷惑。
【English Translation】 English version If a Buddhist disciple is opposed or oppressed, that disciple will constantly experience fear in the cycle of birth and death. The sutras use an analogy to illustrate this: it is like holding a burning, sharp sword with dazzling flames, with someone intending to harm you, causing great fear at every moment. The Buddhist disciple's fear of birth and death is similar. The following explains the meaning of opposition: because they are constantly oppressed by birth, old age, sickness, and death, they experience suffering. If ordinary people are accommodated and oppressed, they will crave and cling to birth and death, which is the meaning of accommodation. For example, two brothers: the elder brother loves the younger brother very much, but the younger brother constantly annoys the elder brother. Although the elder brother is annoyed, he still loves his younger brother. Ordinary people crave and cling to birth and death, and even though they constantly suffer, they still crave and cling to it. Therefore, the nature of oppression is used to explain suffering. To counteract the view of 'what is mine', it is called 'emptiness' (空, Kong). Ordinary people cling to all dharmas, thinking 'it is mine'. Now it is explained that everything is not 'mine'. To counteract this view, it is called 'emptiness'. To counteract the view of 'I', it is called 'no-self' (無我, Wuwo). Ordinary people cling to the five skandhas (五陰, Wuyin) etc., thinking 'it is I'. Now it is explained that all dharmas have no 'I'. To counteract this view, it is said 'no-self' (these four are the Truth of Suffering). Next, the four names of the Truth of Origin (集諦, Jidi) are explained. Because it is the principle of seed-dharmas, it is called 'cause' (因, Yin), and the ability to produce fruit is the seed-dharma. It has four meanings, which are the principles within it. The four meanings are: first, if a seed is broken, it cannot grow. For example, if a seed is taken and ground to break it, even if it has all the conditions, it can no longer sprout. Craving and other afflictions are also seeds that produce fruit. If they are broken by the 'path' (道, Dao), even if they have other conditions, they can no longer produce fruit. Second, an old seed, even if it has all the conditions, cannot sprout, because the seed has been stored for too long. Craving and other things that produce fruit are also like this. A Shravaka (聲聞, Shengwen) practices for sixty great kalpas, a Pratyekabuddha (獨覺, Dujue) practices for one hundred great kalpas, and a Buddha practices for three asamkhya kalpas (阿僧祇劫, Asengqi jie). Before the three vehicles (三乘, Sancheng) practitioners generate Bodhicitta, in the position of an Icchantika (一闡提, Yichanti), they generate craving and other afflictions. Afflictions produce karma, and the karmic retribution has not yet been received. From the time of practice onwards, after a long period of time, merit and wisdom have become very deep and vast, obscuring the previous cause, and its power weakens. Even if it has other conditions, it cannot produce fruit. The Mahavyutpatti Sutra says that ninety-eight delusions produce one affliction, and one affliction produces ninety-eight delusions.
如因貪具生九十八惑。皆能生貪。三失時故。雖具余緣則不生牙。如春種則生冬則不生。因失時亦不能生果。如鴦掘魔羅。因無明斷二千命。死必應入地獄。而現身得成阿羅漢。先所作惡以時差故。雖具余緣不復得生果。四因緣不具。雖不破不陳宿不失時。亦不生牙。如地水人功等因緣不具故不能生牙。因生果亦爾。雖未被破未經久時及失時。而因緣不具則不能生果。若眾生作業能牽生果。須具三事。一親近善知識。二有信向心。三作功力惡業。須三事對此求之。若無三事。因緣不具則不能得果故。醜陋經云。若眾生愿生人中而作業。因緣不具故。乃于畜生等中受果。若作惡業應于畜生等中受生。因緣不具。乃於人中受果。如阿羅漢。雖具有諸業。以斷煩惱盡業。無煩惱為伴故。則不能牽生。又如中滅阿那含。用業已盡。而貪愛未盡。不得受色界生。生在中陰中。又如得初果。竟起修道所滅煩惱。煩惱生業。雖具業煩惱。由斷見道所破煩惱故。不復得用新業受生。世間種子法。必須具四種道理方得生牙。貪愛及業為種子法亦爾。必須具四種道理方能生果。生果故名因。問業及煩惱。何者正為種子。答煩惱為正。煩惱生業。業不能生煩惱。煩惱是本故。又有業無煩惱。必不能牽生。有煩惱無業。由得中陰生。
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【現代漢語翻譯】 現代漢語譯本：如果因為貪慾而產生九十八種迷惑（惑：佛教術語，指迷惑不清的心理狀態），這些迷惑都能引發貪慾。這是因為失去了適當的時機。就像種子，即使具備其他條件，如果錯過了時節也不會發芽，比如春天播種才能生長，冬天播種則不能生長。同樣，因也可能因為失去時機而不能產生果報。比如鴦掘摩羅（Angulimala，佛教人物，原為殺人狂魔，后被佛陀感化），因為無明（Avidya，佛教術語，指對事物真相的迷惑）而殺害了兩千人，按照常理死後必定墮入地獄，但他卻在現世證得了阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）果位。這是因為他之前所造的惡業，由於時機已經過去，即使具備其他條件，也不再能產生相應的果報。 四是因緣不具足。即使種子沒有被破壞、沒有陳舊、沒有失去時機，也無法發芽。比如土地、水分、人工等因緣不具足，就不能使種子發芽。因產生果也是如此，即使沒有被破壞、沒有經過很久的時間、也沒有失去時機，如果因緣不具足，就不能產生果報。如果眾生所造的業能夠牽引產生果報，必須具備三個條件：一是親近善知識（Kalyanamitra，佛教術語，指引導人們走向正道的良師益友），二是有信向之心，三是努力行善或作惡。對於惡業，也需要這三個條件來避免其產生惡果。如果沒有這三個條件，因緣不具足，就不能得到相應的果報。正如《醜陋經》所說，如果眾生希望轉生為人而造業，但因緣不具足，結果可能在畜生道等其他道中受報。如果造作惡業，本應在畜生道等惡道中受生，但因緣不具足，反而可能在人道中受報。比如阿羅漢，雖然具有各種業，但因為斷盡了煩惱，業沒有煩惱作為伴侶，就不能牽引產生新的果報。又比如中陰身（Antarabhava，佛教術語，指死亡到轉生之間的過渡狀態）中滅盡煩惱的阿那含（Anagamin，佛教術語，指斷除欲界煩惱，不再返回欲界受生的聖者），因為業已用盡，而貪愛尚未斷盡，所以不能直接受生，只能生在中陰身中。又比如證得初果（Srotapanna，佛教術語，指進入聖者之流的初果聖人），最終通過修道所斷滅的煩惱，這些煩惱所生的業，雖然具備業和煩惱，但由於見道（Darshana-marga，佛教術語，指證悟真理的道路）所斷滅的煩惱已經被破除，所以不再能用新的業來受生。世間的種子法則，必須具備四種道理才能發芽，貪愛和業作為種子法則也是如此，必須具備四種道理才能產生果報。產生果報的就叫做因。 問：業和煩惱，哪個才是真正的種子？答：煩惱才是真正的種子。煩惱能產生業，而業不能產生煩惱。煩惱是根本。而且，只有業而沒有煩惱，必定不能牽引產生果報；而只有煩惱沒有業，可以通過中陰身受生。
【English Translation】 English version: If ninety-eight afflictions (Kleshas, Buddhist term for mental states that cloud the mind) arise from greed, all of these afflictions can generate greed. This is because the proper time is missed. Just like a seed, even if it has other conditions, it will not sprout if the season is missed. For example, planting in spring will result in growth, but planting in winter will not. Similarly, a cause may not produce a result because the time is not right. For example, Angulimala (Buddhist figure, originally a serial killer, later converted by the Buddha), because of ignorance (Avidya, Buddhist term for ignorance of the true nature of reality), killed two thousand people. According to the norm, he should have fallen into hell after death, but he attained the state of Arhat (Buddhist term for a liberated being who has extinguished all afflictions) in this very life. This is because the evil deeds he committed earlier, due to the passage of time, even if other conditions are present, can no longer produce the corresponding result. Fourth, the conditions are not complete. Even if the seed is not broken, not old, and the time is not missed, it cannot sprout. For example, if the conditions such as soil, water, and human effort are not complete, the seed cannot sprout. The same is true for a cause producing a result. Even if it is not broken, has not been long, and the time is not missed, if the conditions are not complete, it cannot produce a result. If the karma created by sentient beings can lead to the production of a result, three conditions must be met: first, to be close to a virtuous friend (Kalyanamitra, Buddhist term for a spiritual mentor), second, to have faith and devotion, and third, to diligently perform good or bad deeds. For evil deeds, these three conditions are also needed to avoid their evil consequences. If these three conditions are not met, the conditions are not complete, and the corresponding result cannot be obtained. As stated in the 'Ugly Sutra', if sentient beings wish to be reborn as humans and create karma, but the conditions are not complete, they may receive the result in the animal realm or other realms. If evil karma is created, one should be reborn in the animal realm or other evil realms, but if the conditions are not complete, one may receive the result in the human realm. For example, an Arhat, although possessing various karmas, because they have extinguished all afflictions, and the karma has no afflictions as companions, it cannot lead to the production of new results. The law of seeds in the world is that they must have four kinds of reasons to sprout. Greed and karma as seed laws are also the same, they must have four kinds of reasons to produce results. The production of results is called a cause. Question: Which is the real seed, karma or afflictions? Answer: Afflictions are the real seed. Afflictions can produce karma, but karma cannot produce afflictions. Afflictions are the root. Moreover, only karma without afflictions will certainly not lead to the production of results; but only afflictions without karma can be reborn through the intermediate state (Antarabhava, Buddhist term for the state between death and rebirth).
顯現故名集起。顯現有兩義。一貪愛與業相應。令果得生。未生時果。未現生時則顯現。二貪愛能顯于境界。境界實是鄙惡。而貪愛轉心。謂境界為好。即顯現境界令好。如一女人。三識往觀之。凡夫見之謂為可愛之境。虎狼觀之謂是可食之物。聖人觀之謂為骨藏。謂為骨藏。此是稱境而知。謂為可愛可食。並由貪愛顯現此境故爾。由貪愛顯現。應生處境。于中起染著故。業得生果。若無此二顯現。果則不得生。明此兩種顯現。為釋集起義。外道謂一切法唯有一因生。言自在天。一因生一切物。今為破此見。明眾緣集聚方能生果。雖復眾緣集聚。若不能令果起。亦非因義。集聚而令果起方得是因。二種顯現亦明集聚義。亦明令果起義。故以顯現釋集起。如窯師埏埴繩水等。眾緣聚集共生一瓶。能拔出果令成就故名緣。因直感果令起。緣則能令果生。使一期報得具足成就。次釋滅諦四名。五陰盡不生故名滅。此據果報為語。現在五陰盡。未來五陰不生故名為滅。今取滅名目無為體耳。滅諦自以無為為體。不取五陰滅。不生為體。五陰滅不生有三世。滅諦體是無為。非三世法。五陰滅不生。有三世者。如舍利弗目揵連等五陰。是過去滅不生。凡夫五陰則于未來方滅不生。若現在聖人五陰。則是現在滅不生。無為法中無五陰
【現代漢語翻譯】 現代漢語譯本： 『顯現』故名『集起』（Samudaya，十二因緣之一，指煩惱的生起）。『顯現』有兩層含義：一是貪愛與業力相應，使果報得以產生。在果報尚未產生時，當其顯現時，果報才會產生。二是貪愛能夠使境界顯現。境界實際上是醜陋的，但貪愛會轉移人的心意，認為境界是美好的。這就是使境界顯現為美好的意思。例如，一個女人，三種不同的意識去觀察她。凡夫俗子看到她，認為她是可愛的對象；虎狼看到她，認為她是可食用的食物；聖人看到她，認為她只是一堆骨頭。認為她只是一堆骨頭，這是如實地認知境界。而認為她是可愛或可食用的，都是由於貪愛使這個境界顯現成那樣。由於貪愛使應受生之處的境界，產生染著，因此業力才能產生果報。如果沒有這兩種顯現，果報就無法產生。闡明這兩種顯現，是爲了解釋『集起』的含義。外道認為一切法都只有一個原因產生，說是自在天（Maheśvara）一個原因產生一切事物。現在爲了破除這種見解，說明眾多因緣聚集才能產生果報。即使眾多因緣聚集，如果不能使果報產生，也不能稱為『因』。聚集而使果報產生才能稱為『因』。兩種顯現也闡明了『集聚』的含義，也闡明了『使果報產生』的含義。所以用『顯現』來解釋『集起』。例如窯匠製作陶器，需要泥土、轉輪、繩子、水等，眾多因緣聚集共同產生一個瓶子。能夠拔出果報使之成就，所以稱為『緣』。『因』直接感生果報使之產生，而『緣』則能夠使果報生長，使一期的報應得以具足成就。 接下來解釋『滅諦』（Nirodha，四聖諦之一，指滅除煩惱）的四個名稱。五陰（Pañca-skandha，色、受、想、行、識）全部滅盡不再產生，所以稱為『滅』。這是從果報的角度來說的。現在的五陰滅盡，未來的五陰不再產生，所以稱為『滅』。現在取『滅』這個名稱來指稱無為法（Asaṃskṛta-dharma）的本體。滅諦本身以無為法為本體，不取五陰的滅盡不生作為本體。五陰的滅盡不生有三世（過去、現在、未來）。滅諦的本體是無為法，不是三世法。五陰的滅盡不生，有三世的情況。例如舍利弗（Śāriputra）、目犍連（Maudgalyāyana）等人的五陰，是過去滅盡不再產生。凡夫的五陰則是在未來才會滅盡不再產生。如果是現在聖人的五陰，則是現在滅盡不再產生。無為法中沒有五陰。
【English Translation】 English version: 'Manifestation' is named 'Samudaya' (the origin, one of the twelve links of dependent origination, referring to the arising of afflictions). 'Manifestation' has two meanings: First, craving is in accordance with karma, causing the result to be born. When the result has not yet been born, it manifests when it arises. Second, craving can manifest the realm. The realm is actually base and evil, but craving shifts the mind, considering the realm to be good. This is to manifest the realm as good. For example, a woman is viewed by three kinds of consciousness. Ordinary people see her and consider her a lovely object. Tigers and wolves see her and consider her something to eat. Sages see her and consider her a collection of bones. Considering her a collection of bones is knowing the realm as it is. Considering her lovely or edible is due to craving manifesting this realm as such. Because craving manifests the realm where one should be born, attachment arises in it, and thus karma produces results. If there were not these two kinds of manifestation, results could not be produced. Clarifying these two kinds of manifestation is to explain the meaning of 'Samudaya'. Externalists claim that all dharmas are produced by only one cause, saying that Maheśvara (the Great Lord) produces all things from one cause. Now, to refute this view, it is explained that the aggregation of many conditions can produce results. Even if many conditions aggregate, if they cannot cause the result to arise, they cannot be called a 'cause'. Aggregating and causing the result to arise can be called a 'cause'. The two kinds of manifestation also clarify the meaning of 'aggregation' and also clarify the meaning of 'causing the result to arise'. Therefore, 'manifestation' is used to explain 'Samudaya'. For example, a potter making pottery needs clay, a wheel, rope, water, and so on. Many conditions aggregate together to produce a pot. Being able to extract the result and make it complete is called a 'condition'. A 'cause' directly induces the result to arise, while a 'condition' can cause the result to grow, so that the retribution of a lifetime can be fully accomplished. Next, the four names of 'Nirodha' (cessation, one of the Four Noble Truths, referring to the cessation of afflictions) are explained. The five skandhas (Pañca-skandha, form, feeling, perception, volition, consciousness) are completely extinguished and no longer arise, so it is called 'cessation'. This is from the perspective of retribution. The present five skandhas are extinguished, and the future five skandhas no longer arise, so it is called 'cessation'. Now, the name 'cessation' is taken to refer to the substance of Asaṃskṛta-dharma (unconditioned dharma). Nirodha itself takes Asaṃskṛta-dharma as its substance, and does not take the extinction and non-arising of the five skandhas as its substance. The extinction and non-arising of the five skandhas have three times (past, present, future). The substance of Nirodha is Asaṃskṛta-dharma, not a dharma of the three times. The extinction and non-arising of the five skandhas have three times. For example, the five skandhas of Śāriputra and Maudgalyāyana are extinguished in the past and no longer arise. The five skandhas of ordinary people will be extinguished and no longer arise in the future. If it is the five skandhas of a present sage, then they are extinguished in the present and no longer arise. There are no five skandhas in Asaṃskṛta-dharma.
。五陰不於此中生故。用盡不生義以目無為。又五陰若盡滅不生時。方證得此無為故。以盡不生義。目無為故。名無為為滅。能滅三火故名寂靜。三火有兩種。一欲瞋癡為三火。此三有三義故名火。一能燒眾生一切善根。二此三煩惱能使心熱。即有燒心義。三能然三界故名火。此三煩惱遍三界中。從六塵六根六識生。此煩惱根塵識皆是有流。由此三煩惱故。不得安樂。三煩惱如火能然。根塵識如薪是所燃。問上界無瞋。今那得言有瞋耶。答凡夫生上界者。具有見諦煩惱。在上界非無之。但不得起故言無。今言有者就理為語。二以三苦為三火。此三苦能燒眾生。令不得安樂。若欲界則具三苦。色界則具壞行二苦。無色界唯有行苦。三苦即是三災。苦苦是火災。壞苦是水災。行苦是風災。有此二種。三火則喧動。以滅此二種三火故名寂靜。無三抂故名妙。三抂者。謂生老死為三苦。此三苦平等遍三界中故。偏說此三苦為三抂。三界皆有生故有生苦。若欲界則有頭白麵皺之老。六天及色界乃無此老相貌。亦有改異義。如采畫始時則分明可愛。久則采色歇薄。上界色身亦有此義。即名此為老。無色界心亦有老。果報將盡之時。心用改異。昔時定心堅固。將終定心劣弱。恒欲退墮。故三界皆有老苦。三界皆有終盡故。皆有死苦。
【現代漢語翻譯】 現代漢語譯本：五陰不是在此中產生的，所以用『窮盡不生』的意義來稱呼無為（Nirvana）。又因為五陰如果完全滅盡不再產生時，才能證得這無為的境界，所以用『窮盡不生』的意義來稱呼無為，因此稱無為為『滅』。能夠熄滅三種火，所以叫做『寂靜』。這三種火有兩種：一是欲（Tanha）、瞋（Dosa）、癡（Moha）為三火。這三者有三種意義所以稱為火：一，能夠燒燬眾生的一切善根；二，這三種煩惱能夠使內心焦熱，即有燒灼內心的意義；三，能夠燃燒三界（Trailokya），所以叫做火。這三種煩惱遍佈三界之中，從六塵（色、聲、香、味、觸、法）、六根（眼、耳、鼻、舌、身、意）、六識（眼識、耳識、鼻識、舌識、身識、意識）產生。這些煩惱的根源、塵境、識都是有漏的。因為這三種煩惱的緣故，不得安樂。三種煩惱如同火能夠燃燒，根、塵、識如同柴薪是被燃燒的。問：上界（色界和無色界）沒有瞋恚，現在怎麼說有瞋恚呢？答：凡夫生到上界的人，仍然具有見諦（見道）的煩惱，在上界並非沒有，只是不起現行所以說沒有。現在說有，是就理上來說的。二是將三苦（苦苦、壞苦、行苦）作為三火。這三種苦能夠燒惱眾生，使他們不得安樂。如果是在欲界（Kāmadhātu），就具足三種苦；色界（Rūpadhātu）則具足壞苦和行苦兩種苦；無色界（Arūpadhātu）只有行苦。三苦也就是三種災難：苦苦是火災，壞苦是水災，行苦是風災。有這兩種三火就會喧鬧擾動，因為熄滅這兩種三火的緣故，所以叫做寂靜。沒有三種枉，所以叫做妙。三種枉是指生、老、死這三種苦。這三種苦平等地遍佈三界之中，所以特別說這三種苦為三種枉。三界都有出生，所以有生苦；如果在欲界，則有頭髮變白、面容起皺的老；六慾天（Six Heavens of Desire）和色界（Rūpadhātu）乃至於沒有這種衰老的相貌，但也有改變差異的意義，如同繪畫剛開始時則分明可愛，時間久了則色彩消退變薄，上界色身也有這種意義，就稱這個為老。無色界（Arūpadhātu）的心也有老，果報將要窮盡的時候，心的作用改變差異，昔日禪定之心堅固，將終之時禪定之心衰弱，總是想要退墮，所以三界都有老苦。三界都有終結窮盡，所以都有死苦。
【English Translation】 English version: The Five Skandhas (Pañca-skandha) are not produced within this, therefore, 'exhaustion and non-arising' is used to refer to Nirvāṇa (extinction). Furthermore, only when the Five Skandhas are completely extinguished and no longer arise, can one realize this state of Nirvāṇa. Hence, 'exhaustion and non-arising' is used to describe Nirvāṇa, thus Nirvāṇa is called 'extinction'. It is called 'serenity' because it can extinguish the three fires. There are two types of these three fires: first, desire (Tanha), hatred (Dosa), and delusion (Moha) are the three fires. These three are called fires because they have three meanings: first, they can burn all the wholesome roots of sentient beings; second, these three afflictions can make the mind hot, which means they burn the mind; third, they can ignite the Three Realms (Trailokya), so they are called fires. These three afflictions pervade the Three Realms, arising from the six sense objects (form, sound, smell, taste, touch, dharma), the six sense organs (eye, ear, nose, tongue, body, mind), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). The roots, objects, and consciousnesses of these afflictions are all with outflows (āsrava). Because of these three afflictions, one cannot attain peace and happiness. The three afflictions are like fire that can burn, and the roots, objects, and consciousnesses are like firewood that is being burned. Question: The higher realms (Form Realm and Formless Realm) do not have hatred, so how can it be said that there is hatred? Answer: Ordinary beings who are born in the higher realms still possess the afflictions of seeing the truth (path of seeing). They are not absent in the higher realms, but they do not manifest, so it is said that they are absent. Now, when we say they are present, we are speaking in terms of principle. Second, the three sufferings (suffering of suffering, suffering of change, suffering of pervasive conditioning) are considered as the three fires. These three sufferings can burn and torment sentient beings, causing them to be unable to attain peace and happiness. If it is in the Desire Realm (Kāmadhātu), it is complete with the three sufferings; the Form Realm (Rūpadhātu) is complete with the suffering of change and the suffering of pervasive conditioning; the Formless Realm (Arūpadhātu) only has the suffering of pervasive conditioning. The three sufferings are also the three calamities: the suffering of suffering is the fire calamity, the suffering of change is the water calamity, and the suffering of pervasive conditioning is the wind calamity. Having these two types of three fires will cause disturbance and agitation. Because of extinguishing these two types of three fires, it is called serenity. Without the three perversions, it is called wonderful. The three perversions refer to the three sufferings of birth, old age, and death. These three sufferings equally pervade the Three Realms, so these three sufferings are specifically referred to as the three perversions. All three realms have birth, so there is the suffering of birth; if it is in the Desire Realm, there is the old age of hair turning white and the face wrinkling; the Six Heavens of Desire and the Form Realm do not have this appearance of aging, but there is also the meaning of change and difference. Just as a painting is clear and lovely at the beginning, but after a long time, the colors fade and become thin, the form body of the higher realms also has this meaning, which is called old age. The mind of the Formless Realm also has old age. When the karmic retribution is about to be exhausted, the function of the mind changes and differs. In the past, the mind of samadhi was firm, but at the end, the mind of samadhi is weak and always wants to decline, so all three realms have the suffering of old age. All three realms have an end, so they all have the suffering of death.
所以名此為抂者。凡夫之性恒求安樂。所以修世俗善望得樂報。而此三橫災。使其受苦故。名三苦為三抂。無為之中無此三抂。故名為妙。問上界生時自不苦。何故名為苦耶。答未必生苦。受故名苦。生是苦本故名為苦。無為不生所以無苦。生死有生所以有苦。故名生為苦。如地獄是處所之名。處實非苦。但處能生苦故。名地獄為苦。問生苦三苦中是何苦。耶答若是苦受生是苦。苦若樂受生是壞苦。舍受生是行苦。欲界生具有三苦。色界生具二苦。謂壞苦行苦。無色界唯是行苦。老苦亦具三苦。若轉樂為苦。則是苦苦。若轉苦為樂。轉樂為樂。則是壞苦。轉樂為舍。則是行苦。約三界類。此死苦亦具三苦。類前可解耳。問經中說有幾苦耶。答說有無量苦。此間所說八苦。以外分別。復有諸苦。但止說七苦耳。舊八苦中不說病苦。說七苦竟。言等等余諸苦。所以不說病苦者。病苦唯在欲界人中。近不遍欲界天中。故不說之。天中所以無病苦者。病從內外緣生。外謂寒熱不平等飲食不調適故。致病苦。內者或行多令四大弱。或坐多令四大弱。四大弱故成病。上界外無寒熱不平等飲食不調適之緣。內四大既強。無有行坐過差之緣故。不得有病苦。曲解亦有病義。六天作欲事。或三日不食。乃至七日。不至七日則死。未死之前
【現代漢語翻譯】 現代漢語譯本 因此稱這為『抂』（wǎng，傾斜、不正）。凡夫的本性總是追求安樂，所以修習世俗的善行，希望得到快樂的果報。而這三種橫逆的災難，使他們遭受痛苦，所以稱三種苦為『三抂』。『無為』（指涅槃）之中沒有這三種『抂』，所以稱為『妙』（miào，美妙）。 問：上界（指色界和無色界）眾生出生時，自身並不感到痛苦，為什麼還稱為苦呢？ 答：未必是出生時就感到痛苦，因為承受（苦果）的緣故稱為苦。出生是痛苦的根本，所以稱為苦。『無為』沒有出生，所以沒有苦。生死輪迴有出生，所以有苦。所以說出生是苦。如同地獄是處所的名稱，處所本身並非痛苦，但處所能產生痛苦，所以稱地獄為苦。 問：出生之苦在三種苦（苦苦、壞苦、行苦）中屬於哪一種苦呢？ 答：如果是苦受（感受是痛苦的），那麼出生就是苦苦；如果感受是快樂的，那麼出生就是壞苦；如果感受是舍受（不苦不樂的感受），那麼出生就是行苦。欲界眾生的出生具有三種苦。色界眾生的出生具有兩種苦，即壞苦和行苦。無色界眾生只有行苦。 老苦也具有三種苦。如果快樂轉變為痛苦，那就是苦苦；如果痛苦轉變為快樂，或者快樂轉變為快樂，那就是壞苦；如果快樂轉變為舍受，那就是行苦。從三界的類別來說，這死亡之苦也具有三種苦，可以參照前面的解釋。 問：經典中說有多少種苦呢？ 答：經典中說有無量的苦。這裡所說的八苦，是從外在進行分別。還有其他的各種苦，但只說了七苦。舊的八苦中沒有說病苦。說完七苦后，用『等等』來包括其餘的各種苦。之所以不說病苦，是因為病苦只在欲界的人道中存在，而且不普遍存在於欲界的天道中，所以不說它。天道中之所以沒有病苦，是因為疾病從內外因緣產生。外因是寒熱不平衡，飲食不調和等，導致病苦。內因是或者行走過多導致四大衰弱，或者坐臥過多導致四大衰弱，四大衰弱就形成疾病。上界沒有寒熱不平衡、飲食不調和的外因，內在四大又強盛，沒有行走坐臥過度的情況，所以不會有病苦。 曲解也有疾病的含義。六慾天（指欲界六天）行淫慾之事，或者三天不吃飯，甚至七天不吃飯，不到七天就會死亡，未死之前
【English Translation】 English version Therefore, this is called 'Kuāng' (歪, distorted, incorrect). The nature of ordinary beings constantly seeks peace and happiness. Therefore, they cultivate worldly good deeds, hoping to obtain happy rewards. However, these three unexpected disasters cause them to suffer. Therefore, the three sufferings are called 'Three Kuāng'. In 'Wu Wei' (無為, non-action, referring to Nirvana), there are no these three 'Kuāng', so it is called 'Miào' (妙, wonderful). Question: When beings in the upper realms (referring to the Form Realm and Formless Realm) are born, they do not personally experience suffering. Why is it still called suffering? Answer: It is not necessarily suffering at the time of birth. It is called suffering because of the suffering (of the consequences). Birth is the root of suffering, so it is called suffering. 'Wu Wei' has no birth, so there is no suffering. Samsara has birth, so there is suffering. Therefore, birth is called suffering. Just as hell is the name of a place, the place itself is not suffering, but the place can produce suffering, so hell is called suffering. Question: Which of the three sufferings (suffering of suffering, suffering of change, suffering of conditioning) does the suffering of birth belong to? Answer: If the feeling is painful, then birth is the suffering of suffering; if the feeling is pleasant, then birth is the suffering of change; if the feeling is neutral, then birth is the suffering of conditioning. The birth of beings in the Desire Realm has all three sufferings. The birth of beings in the Form Realm has two sufferings, namely the suffering of change and the suffering of conditioning. The Formless Realm only has the suffering of conditioning. The suffering of old age also has three sufferings. If happiness turns into suffering, then it is the suffering of suffering; if suffering turns into happiness, or happiness turns into happiness, then it is the suffering of change; if happiness turns into neutrality, then it is the suffering of conditioning. In terms of the categories of the three realms, the suffering of death also has three sufferings, which can be understood by referring to the previous explanation. Question: How many kinds of suffering are mentioned in the scriptures? Answer: The scriptures say that there are countless sufferings. The eight sufferings mentioned here are distinguished externally. There are also various other sufferings, but only seven sufferings are mentioned. The old eight sufferings do not mention the suffering of illness. After mentioning the seven sufferings, 'etc.' is used to include the remaining various sufferings. The reason why the suffering of illness is not mentioned is that the suffering of illness only exists in the human realm of the Desire Realm, and it is not universally present in the heavenly realms of the Desire Realm, so it is not mentioned. The reason why there is no suffering of illness in the heavenly realms is that illness arises from internal and external causes. External causes are imbalances in cold and heat, improper diet, etc., leading to the suffering of illness. Internal causes are either walking too much leading to the weakening of the four elements, or sitting and lying too much leading to the weakening of the four elements. The weakening of the four elements forms illness. The upper realms have no external causes of imbalances in cold and heat, improper diet, and the internal four elements are strong, and there is no excessive walking, sitting, or lying, so there is no suffering of illness. Distorted interpretations also have the meaning of illness. The Six Desire Heavens (referring to the six heavens of the Desire Realm) engage in sexual activities, or do not eat for three days, or even seven days. If they do not reach seven days, they will die before death
四大弱。亦得名病苦。問餘四苦云何。答五陰若通三界。求不得愛別離怨憎會。此三苦上二界定無。以名自住果報。無有雜住一處故。無此三苦。欲界六天則具有之。下品諸天愿樂上品不得故生苦。即求不得苦。與阿修羅鬥戰。即怨憎會苦。鬥戰不如。為阿修羅所縛所破。即愛別離苦。解脫一切失故名永離。一切失者。是因緣果報。因是煩惱緣是業。所受五陰是果報。此三是過失法。究竟解脫此三。非暫時解脫。故名永離。問煩惱何故稱因業為緣。答煩惱是種子。正能牽生故名因。若無煩惱雖復有業。則不能牽生。若無業有煩惱。猶得生中陰。若煩惱盡業雖得莊嚴果。終由煩惱生業故得果。次釋道諦四名。于中行故名道。凡有兩釋。一云盡無生智是能行。戒定慧是所行。從苦法智訖道比智。十二心皆斷煩惱。是盡智。第十三心。是無生智。戒有有流本是有流。由兩智行之故。成無流定。亦如此智有三種。謂聞思修。修慧亦有有流無流。亦由兩智行之。故成無流。盡智行之者。苦流智現前。具八分聖道。戒定本是有流。今為盡智行之。故成無流。盡智有二種。一是正見。二是正思惟。同觀無常而有粗細。正見細見思惟粗。而此二互得相生。若以正見為盡智。亦得言使正見成無流。終是比盡智令智慧成無流。如此明義。則
【現代漢語翻譯】 現代漢語譯本： 四種衰弱，也叫做病苦。問我四苦是什麼。回答說，五陰（色、受、想、行、識五種構成要素）如果貫通三界（欲界、色界、無色界），就會有求不得苦、愛別離苦、怨憎會苦。這三種苦在上二界（色界、無色界）是確定的沒有的。因為他們以各自的果報安住，沒有混雜居住在一處的情況，所以沒有這三種苦。欲界的六慾天則全部具有這些苦。下品諸天希望得到上品卻得不到，所以產生苦，這就是求不得苦。與阿修羅（一種好戰的神）戰鬥，就是怨憎會苦。戰鬥失敗，被阿修羅束縛或擊敗，就是愛別離苦。解脫一切失去，所以叫做永離。一切失去，指的是因緣果報。因是煩惱，緣是業，所承受的五陰是果報。這三者是過失之法，徹底解脫這三者，不是暫時解脫，所以叫做永離。問：為什麼煩惱稱為因，業稱為緣？答：煩惱是種子，能夠真正牽引產生，所以叫做因。如果沒有煩惱，即使有業，也不能牽引產生。如果沒有業，有煩惱，仍然可以在中陰身中產生。如果煩惱斷盡，業雖然可以莊嚴果報，最終還是由煩惱產生業，所以才得到果報。接下來解釋道諦（通往解脫的道路）的四種名稱。因為在其中修行，所以叫做道。凡是有兩種解釋。一種說法是，盡無生智是能行，戒定慧是所行。從苦法智到道比智，十二個心念都在斷除煩惱，這是盡智。第十三個心念，是無生智。戒律有有漏的根本和有漏。由於兩種智慧的修行，成就無漏的定。智慧也像這樣有三種，即聞、思、修。修慧也有有漏和無漏。也由兩種智慧的修行，成就無漏。盡智的修行，是苦流智現前，具備八分聖道。戒定本來是有漏的，現在因為盡智的修行，所以成就無漏。盡智有兩種，一是正見，二是正思惟。共同觀察無常，但有粗細之分。正見觀察得細緻，思惟觀察得粗略，而這二者互相促進。如果以正見作為盡智，也可以說使正見成為無漏。最終是憑藉比盡智使智慧成為無漏。如果這樣明白道理，那麼
【English Translation】 English version: The four weaknesses are also known as the suffering of illness. I am asked, 'What are the four sufferings?' The answer is, 'If the five skandhas (form, feeling, perception, mental formations, and consciousness) pervade the three realms (desire realm, form realm, formless realm), there will be the suffering of not obtaining what one seeks, the suffering of separation from loved ones, and the suffering of encountering what one hates.' These three sufferings are definitely absent in the upper two realms (form realm and formless realm). Because they abide in their respective karmic retributions, without dwelling in a mixed state, they do not have these three sufferings. The six desire heavens of the desire realm possess all these sufferings. Lower-grade devas desire higher grades but cannot obtain them, thus giving rise to suffering, which is the suffering of not obtaining what one seeks. Fighting with the Asuras (a race of bellicose deities) is the suffering of encountering what one hates. Being defeated in battle, bound or broken by the Asuras, is the suffering of separation from loved ones. Liberation from all loss is called 'eternal separation.' 'All loss' refers to the causes, conditions, and karmic retributions. Cause is affliction, condition is karma, and the five skandhas received are the karmic retribution. These three are faulty dharmas. Complete liberation from these three, not temporary liberation, is called 'eternal separation.' Question: 'Why are afflictions called causes and karma called conditions?' Answer: 'Afflictions are seeds, truly capable of drawing forth birth, thus they are called causes. If there are no afflictions, even if there is karma, it cannot draw forth birth. If there is no karma but there are afflictions, one can still be born in the intermediate state. If afflictions are exhausted, although karma can adorn the fruition, ultimately karma arises from afflictions, thus one obtains the fruition.' Next, explain the four names of the Truth of the Path (the path to liberation). Because one practices within it, it is called the Path. There are two explanations for this. One explanation is that the Exhaustion of Knowledge and Non-arising Knowledge are the 'able to practice,' while morality, concentration, and wisdom are the 'practiced upon.' From the Knowledge of Suffering Dharma to the Knowledge of the Path by Analogy, the twelve mind-moments are all severing afflictions; this is the Exhaustion of Knowledge. The thirteenth mind-moment is the Non-arising Knowledge. Morality has defiled roots and is defiled. Due to the practice of the two knowledges, it becomes undefiled concentration. Wisdom is also like this, having three types: hearing, thinking, and cultivation. Cultivation wisdom also has defiled and undefiled aspects. It is also due to the practice of the two knowledges that it becomes undefiled. The practice of the Exhaustion of Knowledge is when the Knowledge of the Stream of Suffering manifests, possessing the eightfold noble path. Morality and concentration are originally defiled, but now, due to the practice of the Exhaustion of Knowledge, they become undefiled. There are two types of Exhaustion of Knowledge: one is Right View, and the other is Right Thought. They both observe impermanence, but there are coarse and fine distinctions. Right View observes finely, while Right Thought observes coarsely, and these two mutually promote each other. If Right View is taken as the Exhaustion of Knowledge, one can also say that Right View becomes undefiled. Ultimately, it is through the Knowledge of Exhaustion by Analogy that wisdom becomes undefiled. If the meaning is understood in this way, then...
一時中為盡智所行故。令戒定慧成無流。以異性故得同時。乃至阿羅漢悉如此。若還以正見望正見。正思惟望正思惟者。則不得同時。必以前正見使后正見成無流。正思惟亦爾。一時中不得並有。一性兩法故。若如此明義。則異時明智慧。為盡智所行乃至阿羅漢悉如此。為無生智所行。乃至阿羅漢悉如此。為無生智行故。戒定慧成無流者。見諦有後十心。后十心屬果。若須陀洹人。作十二心觀者。則是無生智。使同時戒定慧及異時慧成無流。問苦法見即是無生智。何不說之耶。答苦法見若形待苦法智。亦得名其作無生智。若望苦類智者。其復為苦類智。作本斷上界煩惱。復屬盡智。既不定。是無生智故。悉屬盡智。唯第十三心定故。可說為無生智。第二解言。戒定慧為無流心所行成無流故名道。則以無流心為能行。戒定慧為所行。盡無生智是助心法故。前解異后釋。言于中者。于戒定慧中與理相應故。名如者。若通論則與四相應理相應故名如。若別論與不斷不常中道理相應故名如。如是得理之智。若以邪思惟不如破之。不能使其成不如故名如。
正見所作故名正行。若聲聞人聞正師說正教。從正聲名生正聞。正聞生正修。作如此次第習學。名為所作。若是獨覺及佛。則從正思生正修。無有從正聲名生正聞義。以
【現代漢語翻譯】 現代漢語譯本：在同一時刻，因為一切智慧都遵循著盡智（Ksayajnan，斷盡煩惱的智慧）的執行，所以戒、定、慧成就了無漏（Anasrava，沒有煩惱）的功德。由於它們的性質不同，所以能夠同時存在。乃至阿羅漢（Arhat，斷盡一切煩惱，達到修行最高果位的人）也是如此。如果用正見（Samyag-drsti，正確的見解）來期望正見，用正思惟（Samyak-samkalpa，正確的思考）來期望正思惟，那麼它們就不能同時存在。必定是先前的正見使後來的正見成就無漏，正思惟也是如此。在同一時刻，它們不能同時並存，因為它們是同一性質的兩種法。如果這樣來闡明意義，那麼在不同時刻，智慧的顯現，是因為盡智的執行，乃至阿羅漢也是如此。也是因為無生智（Anutpada-jnana，不再產生煩惱的智慧）的執行，乃至阿羅漢也是如此。因為無生智的執行，戒、定、慧成就無漏的功德。見諦（Darsana-satya，證悟真理）之後有十個心念，這十個心念屬於果位。如果須陀洹（Srotapanna，入流果，佛教修行 प्रथम 果位）的人，做十二個心念的觀想，那就是無生智，使得同時的戒、定、慧以及不同時的智慧成就無漏。問：苦法見（Duhkha-dharma-jnana，對苦諦的如實知見）就是無生智，為什麼不說它呢？答：苦法見如果相對於苦法智（Duhkha-dharma-jnana，對苦諦的智慧），也可以稱其為無生智。如果相對於苦類智（Duhkha-anvaya-jnana，對苦的種類和原因的智慧），那麼它又成為苦類智的根本，斷除上界的煩惱，又屬於盡智。因為它不確定，所以不完全是無生智，因此都屬於盡智。只有第十三個心念是確定的，所以可以說它是無生智。第二種解釋說，戒、定、慧因為無漏心所的執行而成就無漏，所以稱為道。那麼就以無漏心作為能行，戒、定、慧作為所行。盡智和無生智是輔助心的方法，所以前面的解釋與後面的解釋不同。說到『于中』，就是在戒、定、慧中與真理相應。說到『如』，如果通盤來說，就是與四諦（catvāri āryasatyāni，四條聖諦）相應，與真理相應，所以稱為『如』。如果分別來說，就是與不斷不常的中道真理相應，所以稱為『如』。像這樣獲得真理的智慧，如果用邪思惟（Mithya-samkalpa，錯誤的思考）來破壞它，不能使它成為不如實，所以稱為『如』。 正見所產生的行為稱為正行。如果聲聞（Sravaka，聽聞佛法而修行的人）聽聞正師（正確的老師）說正教（正確的教法），從正確的音聲和名相產生正確的聽聞，正確的聽聞產生正確的修行，按照這樣的次第學習，稱為所作。如果是獨覺（Pratyekabuddha，不依師而自悟的人）以及佛（Buddha，覺悟者），那麼就從正思惟產生正修行，沒有從正確的音聲和名相產生正確的聽聞的說法。因為...
【English Translation】 English version: At one time, because all wisdom is guided by Ksayajnan (the wisdom of exhausting afflictions), Sila (morality), Samadhi (concentration), and Prajna (wisdom) accomplish the merit of Anasrava (without outflows/afflictions). Because of their different natures, they can exist simultaneously. Even Arhats (those who have exhausted all afflictions and reached the highest state of practice) are like this. If one expects Samyag-drsti (right view) with Samyag-drsti, and expects Samyak-samkalpa (right thought) with Samyak-samkalpa, then they cannot exist simultaneously. It must be that the previous right view enables the subsequent right view to achieve Anasrava, and so is right thought. At the same time, they cannot coexist, because they are two dharmas of the same nature. If the meaning is explained in this way, then at different times, the manifestation of wisdom is because of the operation of Ksayajnan, and so are Arhats. It is also because of the operation of Anutpada-jnana (the wisdom of non-arising), and so are Arhats. Because of the operation of Anutpada-jnana, Sila, Samadhi, and Prajna accomplish the merit of Anasrava. After Darsana-satya (seeing the truth), there are ten thoughts, and these ten thoughts belong to the fruition. If a Srotapanna (stream-enterer, the first stage of Buddhist practice) contemplates twelve thoughts, that is Anutpada-jnana, which enables the simultaneous Sila, Samadhi, and Prajna, as well as the wisdom at different times, to achieve Anasrava. Question: Duhkha-dharma-jnana (knowledge of the truth of suffering) is Anutpada-jnana, why not say it? Answer: If Duhkha-dharma-jnana is relative to Duhkha-dharma-jnana (wisdom of the truth of suffering), it can also be called Anutpada-jnana. If it is relative to Duhkha-anvaya-jnana (knowledge of the types and causes of suffering), then it becomes the root of Duhkha-anvaya-jnana, cutting off the afflictions of the upper realms, and belongs to Ksayajnan again. Because it is uncertain, it is not entirely Anutpada-jnana, so it all belongs to Ksayajnan. Only the thirteenth thought is certain, so it can be said to be Anutpada-jnana. The second explanation says that Sila, Samadhi, and Prajna are called the path because they achieve Anasrava through the operation of Anasrava mental factors. Then the Anasrava mind is taken as the agent, and Sila, Samadhi, and Prajna are taken as the object. Ksayajnan and Anutpada-jnana are methods to assist the mind, so the previous explanation is different from the later explanation. Speaking of 'in the middle', it is in accordance with the truth in Sila, Samadhi, and Prajna. Speaking of 'as it is', if speaking generally, it is in accordance with the Four Noble Truths (catvāri āryasatyāni), and in accordance with the truth, so it is called 'as it is'. If speaking separately, it is in accordance with the Middle Way truth of neither permanence nor annihilation, so it is called 'as it is'. If this wisdom of obtaining the truth is destroyed by Mithya-samkalpa (wrong thought), it cannot make it unreal, so it is called 'as it is'. Actions produced by right view are called right conduct. If a Sravaka (one who hears and practices the Dharma) hears the right teaching from a right teacher, right hearing arises from the correct sound and name, and right practice arises from right hearing. Learning in this order is called what is done. If it is a Pratyekabuddha (one who awakens on their own without a teacher) or a Buddha (awakened one), then right practice arises from right thought, and there is no saying that right hearing arises from the correct sound and name. Because...
此兩乘根利。自能思惟得悟。問獨覺及佛。根本悉經聞法故。得生思惟修慧。何故無正聞生正思耶。答宿世非不經聞。今論即事。非是憶昔所聞乎。時師作此說。依此說依此而生思慧。直端然思惟自得悟理。聲聞則必依師語思惟之。永過度故名出離。有兩解。一解言。由邪思惟故生煩惱。煩惱生業業生果報。此等皆是不正思惟故。若生無流智慧。智慧生戒定等。皆悉是正。正與不正相反。正即過度不正。非暫時過度。及是永過度。又一解。煩惱是倒。智慧是不倒。倒與不倒相反。不倒永過度倒。前解則廣。后解則略。故有異用。前家又一解十六名言。非永法性故名無常。若無為法本來是有。永無有生永無住滅。有為法暫生暫住暫滅。此法性爾故名無常。從無明生故。苦者不解世間事故。苦近不解世間事。已自是苦。況不解真實甚深理邪。彌是大苦無明根本。是苦由無明故。受生死報故。生死無處不苦。中間人所離故名空。六根是中間。佛自以聚落譬六根。今言中間如聚落之中間。我人不在此中間故。言人所離。以為我人所離故名為空。不自在故名無我者。自在有兩義。一不依他故名自在。若不由他生住滅則是自在。二者隨意所作故名自在。若欲令火冷火輒冷。欲令水不濕水即不濕者。此則是自在。一切有為法依他故。
【現代漢語翻譯】 現代漢語譯本 這兩種根器銳利的人，自然能夠通過思惟而領悟。問：獨覺（Pratyekabuddha，無需依賴他人教導，自己證悟的聖者）以及佛（Buddha，覺悟者），他們的根本都是經過聽聞佛法，因此才得以生起思惟修慧（通過聽聞、思考和修行而獲得的智慧）。為什麼沒有通過正確的聽聞而生起正確的思惟呢？答：他們在過去世並非沒有聽聞佛法，現在所討論的是當下之事，並非追憶過去所聽聞的。有些法師這樣說：依據聽聞而生起思慧，直接通過端正的思惟而自己領悟真理。而聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）則必須依據老師的教導來思惟。因為是永遠的超脫，所以稱為出離。對此有兩種解釋。一種解釋是：由於邪思惟（錯誤的思考）而產生煩惱，煩惱產生業，業產生果報。這些都是不正思惟所導致的。如果生起無漏智慧（沒有煩惱的智慧），智慧產生戒、定等，這些都是正確的。正與不正相反，正就是超脫不正，並非暫時的超脫，而是永遠的超脫。另一種解釋是：煩惱是顛倒，智慧是不顛倒。顛倒與不顛倒相反，不顛倒永遠超脫顛倒。前一種解釋範圍較廣，后一種解釋範圍較窄，因此有不同的用處。前一種解釋又說，十六種名言（對事物名稱的執著），並非永恒的法性，所以稱為無常（Anitya，變化無常）。如果無為法（Nirvana，不生不滅的境界）本來就存在，那麼它將永遠不會產生，永遠不會停止和消滅。有為法（Saṃskṛta，因緣和合而生的事物）暫時產生，暫時存在，暫時消滅。這種法性就是如此，所以稱為無常。從無明（Avidyā，對事物真相的迷惑）產生，所以是苦（Duḥkha，痛苦）。不瞭解世間之事，痛苦逼近，不瞭解世間之事，就已經很痛苦了，更何況不瞭解真實甚深的道理呢？這更是巨大的痛苦。無明是根本，是痛苦的根源。由於無明，所以承受生死輪迴的果報。生死輪迴沒有一處不苦。因為中間之人所遠離，所以稱為空（Śūnyatā，空性）。六根（眼、耳、鼻、舌、身、意）是中間。佛自己用聚落來比喻六根，現在所說的中間就像聚落的中間。我人（自我）不在此中間，所以說人所遠離。因為我人所遠離，所以稱為空。不自在，所以稱為無我（Anātman，無我性）。自在有兩種含義：一是不依賴他物，所以稱為自在。如果不由他物而生、住、滅，那就是自在。二是隨意所作，所以稱為自在。如果想要火變冷，火就變冷；想要水不濕，水就不濕，這就是自在。一切有為法都依賴他物，所以不自在。
【English Translation】 English version These two types of individuals with sharp faculties can naturally attain enlightenment through contemplation. Question: How is it that Pratyekabuddhas (those who attain enlightenment independently) and Buddhas (enlightened ones), whose foundation lies in hearing the Dharma (teachings), develop wisdom through hearing, thinking, and meditation, yet there is no 'right hearing' that gives rise to 'right thought'? Answer: It's not that they didn't hear the Dharma in past lives; we are discussing the present situation, not recalling what was heard in the past. Some teachers say that based on what is heard, wisdom arises, and one directly attains the truth through upright contemplation. Śrāvakas (disciples who attain enlightenment by hearing the Dharma), on the other hand, must contemplate based on the teacher's words. Because it is a permanent transcendence, it is called liberation (Nirvāṇa). There are two interpretations of this. One interpretation is that afflictions arise from wrong thinking, afflictions give rise to karma, and karma gives rise to karmic consequences. All of these are due to incorrect thinking. If undefiled wisdom arises, and wisdom gives rise to precepts, concentration, etc., these are all correct. Right and wrong are opposites; right is the transcendence of wrong, not a temporary transcendence, but a permanent transcendence. Another interpretation is that afflictions are inverted, and wisdom is not inverted. Inversion and non-inversion are opposites; non-inversion permanently transcends inversion. The former interpretation is broader, and the latter is narrower, so they have different uses. The former interpretation also states that the sixteen verbal designations (attachment to the names of things) are not permanent Dharma-nature, so they are called impermanent (Anitya). If unconditioned Dharma (Nirvana) were originally existent, it would never arise, never cease, and never perish. Conditioned Dharma (Saṃskṛta) arises temporarily, exists temporarily, and perishes temporarily. This is the nature of Dharma, so it is called impermanent. Because it arises from ignorance (Avidyā), it is suffering (Duḥkha). Not understanding worldly affairs, suffering is near; not understanding worldly affairs is already suffering, let alone not understanding the true and profound principles? This is even greater suffering. Ignorance is the root, the source of suffering. Because of ignorance, one receives the karmic consequences of birth and death. There is no place in the cycle of birth and death that is not suffering. Because it is separated from the intermediate person, it is called emptiness (Śūnyatā). The six sense organs (eye, ear, nose, tongue, body, and mind) are the intermediate. The Buddha himself used a village to illustrate the six sense organs; the intermediate now spoken of is like the middle of a village. The self (ego) is not in this middle, so it is said to be separated from people. Because it is separated from the self, it is called emptiness. Not being self-governing, it is called no-self (Anātman). Self-governing has two meanings: one is not relying on others, so it is called self-governing. If it does not arise, abide, or perish due to others, then it is self-governing. The second is doing as one pleases, so it is called self-governing. If one wants the fire to be cold, the fire becomes cold; if one wants the water not to be wet, the water is not wet, this is self-governing. All conditioned Dharmas depend on others, so they are not self-governing.
有生住滅。又不得如意。若有神通能轉變者。終須依定等修學方有此用。既不免依故無自在。既無自在故無有我。來道理故名因。今次第舉譬釋之。以種子為譬。如有種子不藉余緣自有生樹之力。樹猶未生而種子既有。能生力能令牙等后時來。現在業分為四分。初分者。當作善惡業時。不藉余緣。便自有能感果力。果至命終猶在未來。業既有能感果力。能令果后時來。現在有能令來之道理故。言來道理名因。出道理故。名集起者。種子本能生樹。樹牙莖枝葉等。本在未來。今以種子內土中。藉地水等外緣方得出牙。牙才起現在種子即滅。業亦如此。本能感果。果在未來。現在報既盡。先受中陰生。中陰生才起業。初分即謝。業有能出中陰之道理。必須因緣聚集。中陰果方生故。言出道理。故名集起。行度故名生處者。牙先出現在。從牙生莖。從莖初訖至未生華。以來名為行度。行者漸漸增長。度牙位莖才生牙。便謝業亦如此。先受中陰牙。舍中陰牙。受正生從柯羅邏初。至第七分之終。名為行度。漸漸增長故名行過。中陰位故名度柯羅邏。才生業第二分便謝。柯羅邏等次第生故名生。此生從業生故名業。為處故。言行度故。名生處業。第三分自用強。若無業用。雖有餘緣生果。終不得起。
所依道理故名緣。莖
【現代漢語翻譯】 現代漢語譯本 有生、住、滅的現象，而且不能如意。如果擁有神通能夠轉變這些現象，最終還是需要依靠禪定等修學才能運用神通。既然不能避免依靠修學，就說明沒有自在。既然沒有自在，就說明沒有『我』（ātman）。 『來道理』（āgama-hetu）被稱為『因』（hetu），現在依次用譬喻來解釋它。以種子為例，如果種子不依靠其他外緣，自身就具有生出樹木的力量。即使樹木尚未生長，種子已經具備了這種能力，能夠使牙等在未來出現。現在將業（karma）分為四個部分。第一部分是，當造作善業或惡業時，不依靠其他外緣，自身就具有感生果報的力量。果報直到臨終時仍然在未來。業既然具有感生果報的力量，就能夠使果報在未來出現。現在具有使果報到來的道理，所以說『來道理』被稱為『因』。 『出道理』（nirgama-hetu）被稱為『集起』（samudaya），種子本來能夠生出樹木，樹木的牙、莖、枝、葉等，本來都在未來。現在將種子埋入土中，依靠地、水等外緣才能長出牙。牙剛剛出現，種子就滅亡了。業也是如此，本來能夠感生果報，果報在未來。現在果報已經結束，首先承受中陰身（antarābhava）。中陰身剛剛產生，業的第一部分就消謝了。業具有產生中陰身的道理，必須因緣聚集，中陰身的果報才能產生，所以說『出道理』被稱為『集起』。 『行度』（gati）被稱為『生處』（utpāda），牙先出現於現在，從牙生出莖，從莖開始直到未生出花朵為止，這被稱為『行度』。『行』是指漸漸增長，『度』是指牙的階段過去，莖才產生，牙就消謝了。業也是如此，先承受中陰的牙，捨棄中陰的牙，承受正生（upapāduka）從羯羅藍（kalala）開始，直到第七個七日結束，這被稱為『行度』。漸漸增長所以稱為『行過』，中陰的階段所以稱為『度』，羯羅藍才產生，業的第二部分就消謝了。羯羅藍等依次產生，所以稱為『生』。這種生是從業產生的，所以說業是『處』，因此說『行度』被稱為『生處』。業的第三部分自身的作用很強，如果沒有業的作用，即使有其他外緣，果報最終也不能產生。 『所依道理』（āśraya-hetu）被稱為『緣』（pratyaya）。莖...
【English Translation】 English version There is arising, abiding, and ceasing. Moreover, things do not go as one wishes. If one possesses supernatural powers to transform these phenomena, one must ultimately rely on meditative stabilization (samādhi) and other practices to utilize these powers. Since one cannot avoid relying on these practices, it indicates a lack of autonomy. Since there is no autonomy, there is no 'self' (ātman). The 'reason for coming' (āgama-hetu) is called 'cause' (hetu). Now, I will explain it sequentially using analogies. Take a seed as an example. If a seed does not rely on external conditions, it inherently possesses the power to produce a tree. Even if the tree has not yet grown, the seed already possesses this power, enabling sprouts and other things to appear in the future. Now, let's divide karma into four parts. The first part is that when performing good or bad deeds, without relying on external conditions, one inherently possesses the power to generate consequences. The consequences remain in the future until the end of life. Since karma possesses the power to generate consequences, it can cause the consequences to appear in the future. Since there is a reason for consequences to come in the future, it is said that the 'reason for coming' is called 'cause'. The 'reason for emerging' (nirgama-hetu) is called 'arising' (samudaya). A seed inherently has the ability to produce a tree, and the tree's sprouts, stems, branches, leaves, etc., are all initially in the future. Now, when the seed is buried in the soil, it relies on external conditions such as earth and water to produce a sprout. As soon as the sprout appears, the seed ceases to exist. Karma is similar. It inherently has the ability to generate consequences, and the consequences are in the future. Now that the consequences have ended, one first experiences the intermediate state (antarābhava). As soon as the intermediate state arises, the first part of the karma ceases. Karma has the reason to produce the intermediate state, and the conditions must come together for the consequences of the intermediate state to arise. Therefore, it is said that the 'reason for emerging' is called 'arising'. The 'course of conduct' (gati) is called 'place of birth' (utpāda). The sprout first appears in the present, and from the sprout comes the stem. From the beginning of the stem until the flower has not yet appeared, this is called the 'course of conduct'. 'Conduct' refers to gradual growth, and 'course' refers to the stage of the sprout passing, and the stem arises, and the sprout ceases. Karma is similar. One first experiences the sprout of the intermediate state, abandons the sprout of the intermediate state, and experiences rebirth (upapāduka) starting from the kalala (kalala), until the end of the seventh week. This is called the 'course of conduct'. Gradual growth is called 'conduct', and the stage of the intermediate state is called 'course'. As soon as the kalala arises, the second part of the karma ceases. The kalala and others arise sequentially, so it is called 'birth'. This birth arises from karma, so it is said that karma is the 'place'. Therefore, it is said that the 'course of conduct' is called 'place of birth'. The third part of karma has a strong function in itself. If there is no function of karma, even if there are other conditions, the consequences will ultimately not arise. The 'reason for reliance' (āśraya-hetu) is called 'condition' (pratyaya). The stem...
先漸長猶未生華。從生華以去至結子。子又生未來樹。皆名所依道理。華果等皆依此位種子。而得生華。才生種子。第三分便謝。業亦如此。從柯羅邏初。至第七分。未能作生死因及解脫。至六根具足第二剎那已去。能造生死解脫。因此位是業第四分。此第四分初以去。若苦樂若惡若善。皆依業第四分。業第四分。是依道理故名為緣。業第四分才生。業第三分便謝。業第四分。自用亦強。果既已生。藉余緣義則弱。正由業用故果得具足。若業第二分感中陰生。因緣俱弱。以貪愛為因。業為緣。二事俱弱。不可以種子全為譬。止少分為譬耳。當作業時具能感此四位。果逐時節有異。有此四種。約此位故。分業為四分。問一業那忽俱感此果耶。答就一剎那明一業。亦得義分為三分。前分後分弱。中分明強。弱感中陰。強感生果。若無流業則初強后弱。問業生果與種子若為異耶。答此義不同。若依薩婆多等部。明有為法皆剎那。剎那滅者。一種子。且據十剎那為語。若當分論相生者。第一剎那能生第二剎那。第二剎那能生第三恒鄰。次明相生。第一生而即滅。不至第二。豈能生第三耶。若就向分因。約相續為語者。第一剎那同分因。即能生第二剎那。以去乃至華實同分因攝。此業果在未來。第一剎那滅。第二剎那。同分即攝
【現代漢語翻譯】 現代漢語譯本 先是逐漸生長但尚未開花。從開花到結果，果實又產生未來的樹木，這些都稱為『所依道理』（一切事物所依賴的根本法則）。花、果等都依賴於這個階段的種子，才能開花。種子剛產生，第三個階段就消逝了。業也是如此，從『柯羅邏』（胎兒發育的第一週）開始，到第七個階段，還不能作為生死輪迴的原因或解脫的因緣。到六根具足的第二個剎那之後，就能造作生死和解脫的業。因此，這個階段是業的第四個階段。從這第四個階段開始，無論是苦是樂，是惡是善，都依賴於業的第四個階段。業的第四個階段，是依賴於『所依道理』，所以稱為『緣』（事物產生的輔助條件）。業的第四個階段剛產生，業的第三個階段就消逝了。業的第四個階段，自身的作用也很強。果實既然已經產生，藉助其他因緣的意義就減弱了。果實的圓滿，正是由於業的作用。如果業的第二個階段感生中陰身，因緣都比較弱。以貪愛為『因』（事物產生的直接原因），業為『緣』。這兩件事都比較弱，不可以種子全部來比喻，只能用少部分來比喻。當造作業時，完全能夠感生這四個階段。果實隨著時節而有差異，有這四種情況。根據這個階段，將業分為四個階段。問：一個業怎麼能同時感生這些果報呢？答：就一個剎那來說明一個業，也可以將意義分為三個部分。前部分和後部分比較弱，中間部分明顯而強烈。弱的部分感生中陰身，強的部分感生出生的果報。如果沒有無漏業，那麼就是開始強而後來弱。問：業產生果報與種子有什麼不同呢？答：這個意義不同。如果依據『薩婆多部』（一切有部，佛教部派之一）等部派的觀點，認為有為法都是剎那生滅的。剎那滅亡，以一種子為例，暫且用十個剎那來說明。如果按照各自的部分來說相生，第一個剎那能生第二個剎那，第二個剎那能生第三個剎那，恒常相鄰。其次說明相生，第一個剎那產生后立即滅亡，不延續到第二個剎那，怎麼能產生第三個剎那呢？如果就向前推分的因，按照相續來說，第一個剎那的同分因，就能產生第二個剎那，以至於花和果實的同分因都包含在內。這個業果在未來。第一個剎那滅亡，第二個剎那，同分就包含在內。
【English Translation】 English version First, it gradually grows but has not yet blossomed. From blossoming to bearing fruit, the fruit then produces future trees. All of these are called 『所依道理』 (Suo Yi Dao Li) (the fundamental principle upon which all things depend). Flowers, fruits, and the like all rely on the seed at this stage in order to blossom. As soon as the seed is produced, the third stage vanishes. Karma is also like this. From 『柯羅邏』 (Ke Luo Luo) (Kalala, the first week of fetal development) onwards, up to the seventh stage, it cannot yet act as the cause of birth and death or of liberation. After the second moment when the six senses are complete, it can create the karma of birth and death and liberation. Therefore, this stage is the fourth stage of karma. From this fourth stage onwards, whether it is suffering or happiness, evil or good, all depend on the fourth stage of karma. The fourth stage of karma relies on 『所依道理』 (Suo Yi Dao Li), so it is called 『緣』 (Yuan) (condition, the auxiliary cause of things arising). As soon as the fourth stage of karma arises, the third stage of karma vanishes. The fourth stage of karma also has a strong function in itself. Since the fruit has already been produced, the meaning of relying on other conditions weakens. The fruit is fully realized precisely because of the function of karma. If the second stage of karma causes the intermediate state of existence, both cause and condition are weak. Taking craving as the 『因』 (Yin) (cause, the direct cause of things arising) and karma as the 『緣』 (Yuan) (condition). These two things are both weak, so it cannot be entirely compared to a seed, only a small part can be compared. When creating karma, it is fully capable of causing these four stages. The fruit varies with the seasons, and there are these four situations. According to this stage, karma is divided into four stages. Question: How can one karma simultaneously cause these fruits? Answer: Speaking of one karma in one moment, the meaning can also be divided into three parts. The front and back parts are weaker, and the middle part is clear and strong. The weak part causes the intermediate state of existence, and the strong part causes the fruit of birth. If there is no outflowing karma, then it is strong at the beginning and weak later. Question: What is the difference between karma producing fruit and a seed? Answer: This meaning is different. If according to the views of the 『薩婆多部』 (Sa Po Duo Bu) (Sarvastivada, a Buddhist school) and other schools, conditioned phenomena are all momentary. Momentary extinction, taking one seed as an example, let's use ten moments to explain. If according to the respective parts, the first moment can produce the second moment, and the second moment can produce the third moment, constantly adjacent. Next, explain the arising, the first moment arises and immediately vanishes, not continuing to the second moment, how can it produce the third moment? If according to the cause that is pushed forward, according to the continuity, the similar cause of the first moment can produce the second moment, so that the similar cause of the flower and fruit are all included. This karmic fruit is in the future. The first moment vanishes, and the second moment, the similar part is included.
。第三剎那以去果在未來。後去次第類此。若無第一剎那種子為本。則不得有第二第三剎那。次第相續故。初一剎那種子。以得說其能生。后諸果言同分因者。種子四大即四分。同能生一果故有此名。不如業有同隨得攝其因果。若正量部。色不念念滅。有暫住義。種子未生牙時。只是一種子耳。若當分論生果。正生牙果。若約相續。亦有生莖葉等義。後去類皆如此。業則不爾。業雖自滅。有無失法在。攝其果令不失。今且據戒善為語。戒有根本。根本有前方便及正方便。前方便有三事。一大眾和合許為受戒。二正乞戒。三時節。時節者。要期盡形壽息一切惡。正方便者。師為其說。一白三羯磨。至第三羯磨竟。即得護身口善。此善即是戒。以要期心等緣攝之。以此為根本。盡形壽不滅。從此後相續恒流。若中間作罪。戒則不復流。若懺悔竟則還複流。言流者。從根本流出一剎那戒善。所流出者。亦生即滅。不從此剎那戒生第二剎那戒。還從根本流出第二剎那戒。如此後生者。能從根本流出。若是薩婆多義。有同隨得系之戒善。生雖謝同隨得系。其住在過去。系果在未來。若正量部戒善。生此善業。與無失法俱生。其不說有業能業。體生即謝滅。無失法不滅攝業果令不失。無失法非唸唸滅法。是待時滅法。其有暫住義。
待果生時其體方謝。若是定戒。皆有隨根本相續流義。佈施物則隨物在善恒流。若無流善不能得果。無有無失法與善俱生。無有出在余心無流善恒流義。問業與無失法俱生。同是有為法。業體何故滅。無失法不滅耶。答善是心相應法。故生而即滅。無失法非心相應法。故不念念滅。薩婆多義同。隨得亦唸唸滅。但非心相應法。種類自相續不斷。問佈施善恒流定云何。答身口是業體。以相貌為身業。以語言為口業。運手捉物。或取物或擎物與前人。此即是相貌。即以此相貌為身業。發言呼取某物施某人。此語言即是口業。發起身口業緣有三種。一三善根。二從三善根生正思惟。三從正思惟生作意。謂作施意。若總論用。此三緣發身口業。近論正是作意。發身口業。言佈施者。以三緣發身口業故名佈施善。菩薩默唸而雨寶。意業亦是施業。田有三種。一福德田。如佛及菩薩等。二恩養田。如父母等。三貧窮田。即飢寒眾生等。若施福德田。則無癡善根多。若施貧窮田則無癡瞋善根多。對貧窮眾生。必起慈悲故。無瞋善根多。一時中乃具三善根。隨所對田故。不無多少之異。施復有二種。一恭敬施。二利益施。若恭敬當施時善生。施竟則善不復流。所以爾者。如佛已涅槃。為恭敬佛故。以衣食等供養。又如世人。以衣食等供
養過去世尊。亦有恭敬故。既無人受用此物故。善不得隨事而流。二利益施者。為利益前人四大。以前人受用此物。四大增長故。為利益而施者。善則隨三事恒流。三事者。一三善根。二餘物。三眾生。三事中若一事不具。善則不復流。如余物雖未盡。眾生猶受用之。而施主已死。或起邪見斷善根。善無復根本則善不復流。若施主生存。善根不斷。能受用人未滅。而余物已盡。善亦不復流。若施主不斷善根。亦不死。余物又未盡。而能受用人已謝滅。無復人受用之。善亦不復流。餘人雖用。非施主本心所期。唐自受用善終不資。若檀越施心通普。此則隨用。皆有善資故。為福田者。受他施時。須將其約。若聽隨意用。則隨所回施。傳傳生福則無窮。若不爾者。輒回與他。乖施主心。回施人非但無福。亦更招罪。乃至后應墮惡道中更相報償。此不容易故宜慎之。問斷善根竟。善既無復根本。云何得更生善耶。答此應更作兩。問須陀洹初道無流。無有無流種類為根本。何得以阿羅漢退起修道所破煩惱。煩惱無不善根為本。云何得生耶。答生有兩種因。一先生因。二俱生因。先生因即是三善根。未作善時先有此善根。能生所作善。故名先生因。俱生因者。即是作意思擇故善生。只思擇時是善生時。故名俱生因。若善根未斷。
【現代漢語翻譯】 現代漢語譯本 供養過去諸世尊，也是因為恭敬的緣故。既然沒有人受用這些物品，善行就不能隨著事情而延續。第二種情況是利益施捨者，爲了利益前人的四大（地、水、火、風，構成身體的四大元素）。因為前人受用這些物品，四大得以增長。爲了利益而施捨，善行就會隨著三件事持續不斷地流轉。這三件事是：一、三種善根（無貪、無嗔、無癡）；二、剩餘的物品；三、眾生。如果這三件事中有一件不具備，善行就不會再流轉。例如，剩餘的物品雖然還沒有用完，眾生也還在受用，但是施主已經去世，或者產生了邪見，斷絕了善根，善行就沒有了根本，也就不會再流轉。如果施主還活著，善根沒有斷絕，能夠受用的人也沒有消失，但是剩餘的物品已經用完，善行也不會再流轉。如果施主沒有斷絕善根，也沒有去世，剩餘的物品也沒有用完，但是能夠受用的人已經謝世，沒有人再受用這些物品，善行也不會再流轉。其他人雖然使用，但不是施主原本的心意所期望的，白白地受用，最終也不會有善的資助。如果施主的施捨心意普遍廣大，那麼隨著使用，都會有善的資助。作為福田（指僧侶）的人，接受他人的施捨時，必須加以約束。如果聽任隨意使用，那麼隨著所迴向施捨，輾轉相傳，產生的福報就會無窮無盡。如果不是這樣，就隨意地轉施給他人，違背了施主的心意。迴向施捨的人非但沒有福報，還會招致罪過，甚至將來會墮入惡道中互相報償。這件事不容易，所以應該謹慎對待。問：斷絕了善根之後，善行既然沒有了根本，怎麼能夠再生起善行呢？答：這個問題應該分為兩個問題來回答。問：須陀洹（Sotapanna，入流者）初果道沒有無流（指無漏智），沒有以無流種類作為根本，怎麼能夠以阿羅漢（Arahat，無學）退轉後生起修道所破的煩惱呢？煩惱沒有不善根作為根本，怎麼能夠生起呢？答：生起有兩種因，一是先生因，二是俱生因。先生因就是三種善根。在沒有做善事之前，先有這三種善根，能夠生起所做的善事，所以叫做先生因。俱生因，就是作意（Manasikara，心理活動）思擇，所以善行生起。只是思擇的時候，就是善行生起的時候，所以叫做俱生因。如果善根沒有斷絕，
【English Translation】 English version Offering to past Buddhas is also out of reverence. Since no one benefits from these items, the merit cannot flow along with the events. The second case is benefiting the giver, for the benefit of the four elements (earth, water, fire, and wind, which constitute the body) of the recipient. Because the recipient uses these items, the four elements increase. When giving for the sake of benefit, the merit will flow constantly with three things. These three things are: 1. Three roots of good (non-greed, non-hatred, non-delusion); 2. Remaining items; 3. Sentient beings. If one of these three things is not present, the merit will no longer flow. For example, although the remaining items have not been used up and sentient beings are still benefiting, if the giver has passed away or has developed wrong views and severed the roots of good, the merit has no foundation and will no longer flow. If the giver is still alive, the roots of good have not been severed, and the person who can benefit has not disappeared, but the remaining items have been used up, the merit will also no longer flow. If the giver has not severed the roots of good, has not passed away, and the remaining items have not been used up, but the person who can benefit has passed away and no one benefits from these items, the merit will also no longer flow. Although others may use them, it is not what the giver originally intended, and benefiting in vain will ultimately not provide any merit. If the giver's intention of giving is universal and vast, then with use, there will be merit to support. As a field of merit (referring to monks), when receiving offerings from others, one must restrain oneself. If one allows them to be used at will, then with the redirection of giving, the merit generated will be endless. If not, then arbitrarily giving to others violates the giver's intention. The person who redirects the giving not only has no merit but will also incur sin, and may even fall into evil realms in the future to repay. This is not easy, so one should be cautious. Question: After severing the roots of good, since the merit has no foundation, how can one generate merit again? Answer: This question should be divided into two questions to answer. Question: The Sotapanna (Sotapanna, Stream-enterer)'s first fruit path has no outflow (referring to non-outflow wisdom), and there is no non-outflow type as the foundation, how can the afflictions broken by the path of cultivation arising from the regression of the Arahat (Arahat, one who is worthy) be generated? Afflictions have no roots of unwholesomeness as the foundation, how can they arise? Answer: There are two causes for arising, one is the prior cause, and the other is the co-arising cause. The prior cause is the three roots of good. Before doing good deeds, there are these three roots of good first, which can generate the good deeds done, so it is called the prior cause. The co-arising cause is the mental activity of reflection, so merit arises. Only when reflecting is the time when merit arises, so it is called the co-arising cause. If the roots of good have not been severed,
作善之時從兩因生。若善根已斷。作善之時。則唯從俱生因生。若善生時還復接三善根。令與善心得相應。斷善根非是善根。體都滅盡。直以邪見隔之。無復有善心。與其相應名之為斷。若無流道生者。有流善根體則滅。須陀洹初道無流。爾前未有無流善根。唯從俱生阿羅漢退起煩惱。三不善根已盡。亦但從俱生因生。問小乘佛受施食。食此食時作便利不。答佛無便利。佛頷下兩邊向頸。各有千筋。受一切食味。食下至此便變為血肉。故無便利。轉輪王有兩解。一云有便利。一云無有。三乘同凡夫。亦有便利。若六天食名須陀。須翻為善。陀翻為貞實。此食精妙。亦不成便利。
無共系義是滅義。共系淨盡故名滅。例前止應有後句。而有前句者。天竺云尼盧陀。此一名有十義。覆亦名尼盧陀。蘭亦名尼盧陀。滅亦名尼盧陀。今示說滅義不說余義故。以初句分別之。中阿含中有解繫縛。經云佛語比丘。貪愛在汝眼中。汝須滅之。若滅貪愛。汝眼亦滅。因眼對色生貪愛。共繫縛識。貪愛即煩惱繫縛。眼及色境界是繫縛。若滅貪愛繫縛。眼等繫縛亦壞滅。經譬之云。如以鎖鎖系人置牢獄中。鎖是一系縛。獄是一系縛。若打除鎖。又燒滅獄。則離二繫縛。兩縛共系眾生故言共系。解脫貪愛故言凈。解脫境界故言盡。此即
【現代漢語翻譯】 現代漢語譯本 作善業時，由兩種因緣產生。如果善根已經斷絕，那麼作善業時，就僅僅由俱生因產生。如果善業生起時，又重新連線三種善根，使之與善心相應。斷善根並不是善根的本體完全滅盡，只是因為邪見阻隔，不再有善心與之相應，這叫做斷。如果沒有無漏道生起，那麼有漏善根的本體就會滅盡。須陀洹（Srotapanna，入流者）初果道沒有無漏，在此之前沒有無漏善根，僅僅由俱生因產生。阿羅漢（Arhat，應供）退轉生起煩惱，三種不善根已經窮盡，也只是由俱生因產生。問：小乘佛接受施捨的食物，吃這些食物的時候會大小便嗎？答：佛沒有大小便。佛的頷下兩邊向頸部，各有千條筋脈，接受一切食物的味道，食物下到這裡就轉變為血肉，所以沒有大小便。轉輪王（Chakravartin，統治世界的理想君主）有兩種說法，一種說有大小便，一種說沒有。三乘（聲聞乘、緣覺乘、菩薩乘）同凡夫一樣，也有大小便。如果六慾天所食的食物名叫須陀（Sudha），須翻譯為善，陀翻譯為貞實，這種**妙的食物，也不會變成大小便。 無共系義就是滅的含義。共同的繫縛完全清凈，所以叫做滅。按照前面的例子，應該有後句，但是卻有前句，是因為天竺（印度）語中尼盧陀（Nirodha，滅）這一個名稱有十種含義，覆也叫做尼盧陀，蘭也叫做尼盧陀，滅也叫做尼盧陀。現在只是說明滅的含義，不說其他的含義，所以用第一句來分別它。《中阿含經》中有解繫縛的經文，說佛告訴比丘（Bhikkhu，出家求戒的男子）：『貪愛在你的眼中，你必須滅掉它。如果滅掉貪愛，你的眼也滅掉了。』因為眼對色而生貪愛，共同繫縛了識。貪愛就是煩惱的繫縛，眼和色境界就是繫縛。如果滅掉貪愛的繫縛，眼等繫縛也壞滅了。經文用比喻來說，就像用鎖鏈鎖住人，安置在牢獄中，鎖是一種繫縛，獄是一種繫縛，如果打破鎖鏈，又燒燬牢獄，就脫離了兩種繫縛。兩種繫縛共同繫縛眾生，所以說共系。解脫貪愛，所以說凈。解脫境界，所以說盡。這就是
【English Translation】 English version When performing good deeds, it arises from two causes. If the root of goodness has been severed, then when performing good deeds, it arises only from the co-arising cause. If, when goodness arises, it reconnects with the three roots of goodness, causing them to correspond with the mind of goodness. Severing the root of goodness does not mean that the essence of the root of goodness is completely extinguished; it is merely obstructed by wrong views, and there is no longer a mind of goodness corresponding with it, which is called severance. If there is no arising of the outflow path, then the essence of the root of goodness with outflow will be extinguished. The first path of a Srotapanna (stream-enterer) has no outflow; before that, there was no root of goodness without outflow, only arising from the co-arising cause. When an Arhat (worthy one) regresses and arises with afflictions, the three roots of unwholesomeness have been exhausted, and it also arises only from the co-arising cause. Question: When a Hinayana Buddha receives alms of food, does he excrete when eating this food? Answer: A Buddha does not excrete. On both sides of a Buddha's jaw, towards the neck, there are thousands of tendons. He receives the taste of all foods, and when the food goes down to this point, it transforms into blood and flesh, so there is no excretion. There are two views regarding a Chakravartin (wheel-turning king): one says that he excretes, and one says that he does not. The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are the same as ordinary people, and they also excrete. If the food eaten by the six desire realms is called Sudha, 'Su' is translated as 'good,' and 'dha' is translated as 'true and real.' This **wonderful food does not turn into excrement. The meaning of 'no common bond' is the meaning of extinction (Nirodha). The complete purification of the common bond is called extinction (Nirodha). According to the previous example, there should be a subsequent clause, but there is a preceding clause because in Sanskrit (India), the name Nirodha has ten meanings: covering is also called Nirodha, orchid is also called Nirodha, and extinction is also called Nirodha. Now, only the meaning of extinction is being explained, not the other meanings, so the first clause is used to distinguish it. In the Madhyama-āgama Sutra, there is a sutra on untying bonds, which says that the Buddha told the Bhikkhus (monks): 'Greed is in your eyes; you must extinguish it. If you extinguish greed, your eyes will also be extinguished.' Because the eye gives rise to greed towards form, it commonly binds consciousness. Greed is the bond of affliction, and the eye and the realm of form are the bonds. If the bond of greed is extinguished, the bonds of the eye, etc., will also be destroyed. The sutra uses an analogy, like a person locked in a prison with chains. The chain is one bond, and the prison is one bond. If the chain is broken and the prison is burned down, then one is freed from the two bonds. The two bonds commonly bind sentient beings, so it is called 'common bond.' Liberation from greed is called 'purity.' Liberation from the realm is called 'exhaustion.' This is
是除無餘涅槃。貪愛滅是有餘涅槃。境界滅是無餘涅槃。眼既如此。耳鼻等悉然。三有為相解脫故名寂靜。三有為自有二種。一以三世為三有為相。二以生老滅為三有為相。所以不明有住者有為法。無住住是無為相故不說之。由邪思惟故起煩惱。煩惱生業。業生果報。既有因果相生故有三世。無為法無因果相生。故無三世。有為法本是無故有生。有生故有老滅。無為法本有故無生。無生故無老滅。有為法具有二種。二相喧動故非寂靜。無為法解脫此二種。三相既無喧動故名寂靜。就一煩惱有一解脫。九十八煩惱。即有九十八解脫諸法本來不生。不生即解脫。眾生顛倒故。於色等而起貪著。因貪著生業。業生果報。煩惱貪著色。不能稱所對無為之理。所對無為。即是此貪愛若被斷。即證得此無為故。九十八惑。有九十八無為業及果報逐。煩惱無別有無為。
真實善故名妙。善自有四種。一真實善。二自性善。三相雜善。四發起善。真實善者。即是涅槃。生死是惡法。涅槃無惡不從因緣生。故名真實善。自性善者。即是無貪無瞋無癡三善根。此三善根不藉余緣。效能對治貪瞋癡三惡。涅槃無三惡。其與涅槃相稱故名為善。譬如三藥非藉余緣。效能治病。油能治風。蘇能治熱。蜜能治淡。三相雜善者是意業善。由與三
【現代漢語翻譯】 現代漢語譯本：是除盡一切煩惱的無餘涅槃（nirvana，指完全止息的狀態）。貪愛滅盡是有餘涅槃（nirvana，指仍有殘餘的狀態）。境界滅盡是無餘涅槃。眼根是這樣，耳鼻等其他感官也是如此。因為從三有為相（指生、住、異、滅四相，或生、老、病、死等）中解脫出來，所以稱為寂靜。三有為相自身有兩種：一種是以過去、現在、未來三世為三有為相；另一種是以生、老、滅為三有為相。之所以不明說有住相的有為法，是因為無住住是無為相，所以不談論它。由於邪思惟，所以產生煩惱。煩惱產生業。業產生果報。既然有因果相生，所以有三世。無為法沒有因果相生，所以沒有三世。有為法本來是無，所以有生。有生，所以有老滅。無為法本來就有，所以無生。無生，所以無老滅。有為法具有兩種相，兩種相喧鬧擾動，所以不是寂靜。無為法解脫這兩種相，三種相既然沒有喧鬧擾動，所以稱為寂靜。就一個煩惱，就有一個解脫。九十八種煩惱，就有九十八種解脫。諸法本來不生，不生就是解脫。眾生顛倒，所以對色等產生貪著。因為貪著而產生業，業產生果報。煩惱貪著色，不能符合所對治的無為之理。所對治的無為，就是此貪愛如果被斷除，就證得此無為。九十八惑，有九十八無為，業及果報跟隨。煩惱沒有另外的無為。 真實善，所以稱為妙。善自身有四種：一是真實善，二是自性善，三是相雜善，四是發起善。真實善，就是涅槃。生死是惡法，涅槃沒有惡，不從因緣生，所以稱為真實善。自性善，就是無貪、無瞋、無癡三種善根。這三種善根不依靠其他因緣，自身就能對治貪、瞋、癡三種惡。涅槃沒有三種惡，它與涅槃相稱，所以稱為善。譬如三種藥不依靠其他因緣，自身就能治病。油能治風，酥能治熱，蜜能治淡。三相雜善是意業善，由於與三
【English Translation】 English version: It is Nirvana (nirvana, the state of complete cessation) that eliminates all remaining afflictions. The extinction of craving is Nirvana with residue (nirvana, the state with some residue remaining). The extinction of realms is Nirvana without residue. What applies to the eye also applies to the ear, nose, and so on. Because of liberation from the three conditioned characteristics (referring to the four characteristics of arising, abiding, changing, and ceasing, or birth, aging, sickness, and death, etc.), it is called tranquility. The three conditioned characteristics themselves have two types: one takes the three periods of past, present, and future as the three conditioned characteristics; the other takes birth, aging, and death as the three conditioned characteristics. The reason why the conditioned dharma with the characteristic of abiding is not clearly explained is because non-abiding abiding is the characteristic of the unconditioned, so it is not discussed. Due to wrong thinking, afflictions arise. Afflictions generate karma. Karma generates karmic retribution. Since there is a mutual arising of cause and effect, there are the three periods of time. The unconditioned dharma has no mutual arising of cause and effect, so there are no three periods of time. Conditioned dharma originally does not exist, so there is arising. Because there is arising, there is aging and ceasing. Unconditioned dharma originally exists, so there is no arising. Because there is no arising, there is no aging and ceasing. Conditioned dharma possesses two characteristics. The two characteristics are noisy and disturbing, so it is not tranquility. Unconditioned dharma is liberated from these two characteristics. Since the three characteristics have no noise or disturbance, it is called tranquility. For one affliction, there is one liberation. For ninety-eight afflictions, there are ninety-eight liberations. All dharmas originally do not arise; non-arising is liberation. Sentient beings are deluded, so they develop attachment to form, etc. Because of attachment, karma arises, and karma generates karmic retribution. Afflictions are attached to form and cannot accord with the principle of the unconditioned that is being countered. The unconditioned that is being countered is that if this craving is severed, then this unconditioned is attained. The ninety-eight delusions have ninety-eight unconditioneds, with karma and karmic retribution following. Afflictions do not have separate unconditioneds. Because it is truly good, it is called wonderful. Good itself has four types: first, true good; second, intrinsic good; third, mixed good; and fourth, initiating good. True good is Nirvana. Samsara is evil dharma. Nirvana has no evil and does not arise from conditions, so it is called true good. Intrinsic good is the three good roots of non-greed, non-hatred, and non-delusion. These three good roots do not rely on other conditions; they themselves can counteract the three evils of greed, hatred, and delusion. Nirvana has no three evils; it accords with Nirvana, so it is called good. For example, three medicines do not rely on other conditions; they themselves can cure diseases. Oil can cure wind, ghee can cure heat, and honey can cure phlegm. Mixed good is good karma of the mind, because it is with the three
善根相應故。生信智等善。信智等生時。心及助心法。與三善根相應。悉皆成善。未雜之時。三善根各能治一惡。心及助心法。不與三善根相雜。則無治惡用。相雜之時。則能備破諸惡。如眾藥未相和雜之時。各能治病。和雜以後。則無所不治四發起善者。是身口善。身口本無善。由意業善。發起身口故。身口生善。譬如水本非藥。以藥內水中而煮之。由藥發起水使水亦成藥。三善根皆由隨順真實善故得成善。惡是粗法。無為無惡是真實善。故名妙好。問心及助心法與三善根相應時。一時中具與三善根相應不。答一時中具與三善根相應。如信智等現前時。此心得理即是無癡。貪瞋不起即是無貪瞋。問心及助心法與三不善根相應時。一時中具與三不善根相應不。答噁心現前時此心乖理。恒與無明相應。苦與貪相應時。不與瞋相應。以惡性相反故。問三善根是心法不。答非心法。故有時不與心相應。如僧祇等部說。眾生心性本凈。客塵所污。凈即是三善根。眾生無始生死已來有客塵。即是煩惱。煩惱即是隨眠等煩惱。隨眠煩惱。即是三不善根。由有三善根故生信智等。信智等生時與三善根相扶。故名相應。由有三不善根故。起貪瞋等不善。不善生時與三不善相扶。故言相應。若起邪見斷三善根。三善根暫滅非永滅。后若生
【現代漢語翻譯】 現代漢語譯本 因為與善根相應，所以產生信心、智慧等善法。當信心、智慧等產生時，心和與心相關的心理活動（助心法），與三種善根相應，全部都變成善的。在沒有混合的時候，三種善根各自能夠對治一種惡。心和助心法，如果不與三種善根混合，就沒有對治惡的作用。混合的時候，就能夠全面地破除各種惡。就像各種藥物沒有混合在一起的時候，各自只能治療一種疾病，混合以後，就沒有什麼不能治療的了。 四發起善，指的是由意念發起的，通過身和口表現出來的善行。身和口本身沒有善，由於意業的善，才發起身和口的善，所以身和口也產生了善。譬如水本身不是藥，把藥放在水中煮，由於藥的作用，使水也變成了藥。三種善根都是因為隨順真實之善而成就善。惡是粗糙的法，無為、無惡才是真實之善，所以稱為妙好。 問：心和助心法與三種善根相應時，是否在同一時間全部與三種善根相應？ 答：在同一時間全部與三種善根相應。比如信心、智慧等顯現的時候，這個心符合道理，就是無癡（Amoha，不愚癡）。不起貪婪和嗔恨，就是無貪（Allobha，不貪婪）和無嗔（Adosa，不嗔恨）。 問：心和助心法與三種不善根相應時，是否在同一時間全部與三種不善根相應？ 答：噁心顯現的時候，這個心違背道理，總是與無明（Avidya，無明）相應。苦與貪婪相應的時候，不與嗔恨相應，因為惡的性質是相反的。 問：三種善根是心法嗎？ 答：不是心法。所以有時不與心相應。如僧祇（Samghika，大眾部）等部派所說，眾生的心性本來是清凈的，被客塵所污染。清凈就是三種善根。眾生從無始生死以來就有客塵，就是煩惱。煩惱就是隨眠（Anusaya，隨眠）等煩惱。隨眠煩惱，就是三種不善根。由於有三種善根，所以產生信心、智慧等。信心、智慧等產生時，與三種善根互相扶持，所以稱為相應。由於有三種不善根，所以產生貪婪、嗔恨等不善。不善產生時，與三種不善互相扶持，所以說相應。如果產生邪見，斷滅三種善根，三種善根只是暫時滅除，不是永遠滅除，以後如果再生起。
【English Translation】 English version Because of corresponding with wholesome roots (Kusala-mula), wholesome qualities such as faith (Sraddha) and wisdom (Prajna) arise. When faith, wisdom, etc., arise, the mind (Citta) and mental factors (Caitasika) associated with it correspond with the three wholesome roots, and all become wholesome. When they are not mixed, each of the three wholesome roots can counteract one evil. If the mind and mental factors are not mixed with the three wholesome roots, they have no function of counteracting evil. When they are mixed, they can comprehensively destroy all evils, just as when various medicines are not mixed together, each can only cure one disease, but after being mixed, there is nothing they cannot cure. The 'four arising wholesomes' refers to the wholesome actions of body and speech that are initiated by the mind. The body and speech themselves do not inherently possess wholesomeness. It is due to the wholesomeness of mental action (Mano-karma) that the wholesomeness of body and speech is initiated, and thus the body and speech also generate wholesomeness. It is like water, which is not inherently medicine, but when medicine is put into the water and boiled, the water also becomes medicine due to the effect of the medicine. The three wholesome roots all become wholesome by conforming to the real and true wholesomeness. Evil is a coarse phenomenon; non-action (Asamskrta) and non-evil are the real and true wholesomeness, hence they are called wonderful and excellent. Question: When the mind and mental factors correspond with the three wholesome roots, do they correspond with all three wholesome roots simultaneously? Answer: They correspond with all three wholesome roots simultaneously. For example, when faith, wisdom, etc., manifest, this mind conforms to reason, which is non-delusion (Amoha). The non-arising of greed and hatred is non-greed (Allobha) and non-hatred (Adosa). Question: When the mind and mental factors correspond with the three unwholesome roots, do they correspond with all three unwholesome roots simultaneously? Answer: When an evil mind manifests, this mind goes against reason and is always associated with ignorance (Avidya). When suffering corresponds with greed, it does not correspond with hatred, because the nature of evil is contradictory. Question: Are the three wholesome roots mental factors? Answer: They are not mental factors. Therefore, sometimes they do not correspond with the mind, as the Samghika school and others say. The nature of sentient beings' minds is originally pure, but it is defiled by adventitious dust. Purity is the three wholesome roots. Sentient beings have had adventitious dust since beginningless samsara, which is affliction (Klesha). Afflictions are latent tendencies (Anusaya) and other afflictions. Latent tendencies are the three unwholesome roots. Because there are three wholesome roots, faith, wisdom, etc., arise. When faith, wisdom, etc., arise, they support each other with the three wholesome roots, so it is called correspondence. Because there are three unwholesome roots, unwholesome qualities such as greed and hatred arise. When unwholesome qualities arise, they support each other with the three unwholesome roots, so it is said to be correspondence. If wrong views arise and cut off the three wholesome roots, the three wholesome roots are only temporarily extinguished, not permanently extinguished; if they arise again later...
善還接之令生。若斷三不善根者。斷則永不生。最勝息故名永離者。如人處在怨賊之中。則不得安息。若斷離怨賊。離之未遠。乃有安息義。非最勝安息。若都出其境界者。方是最勝安息。內合亦爾。若在煩惱怨賊中。則都未安息。若雖復稍斷。斷之未盡乃有安息義。非最勝安息。斷之若盡。永出煩惱外。方是最勝安息。阿羅漢煩惱都盡。永不復生。是最勝安息。須陀洹見諦煩惱都盡。永不復生。亦是最勝安息。
為對治邪道故名為道。九十六種沙門。皆行邪道。所以稱邪道者。行此道者。去無所至。故名邪道。若行戒定慧正直道者。得至涅槃。為對治邪道故。說戒定慧為道。又解言可覓故名道。如人期心欲至一方。先須覓道路。若欲求解脫。須先覓出世道。戒定慧是可覓之處故名道。對治非如故名如。有兩解。一明對治非如理。二明對治非如行。四倒與理不相應。即是非如。以常樂我凈置生死中。以無常苦無我不凈置涅槃中。今觀生死是無常苦無我不凈。涅槃是常樂我凈。與理相應即是如。問小乘涅槃云何。得是我耶。是我則一切法不皆是無我。答小乘明一切法中無我。故名無我耳。涅槃有體。有體即是法我。對治行不如者。外道有常見斷見。常見者。計我不滅于未來受報。為未來報故。于現在修苦行。凡有
【現代漢語翻譯】 現代漢語譯本 善能接引眾生令其轉生善道。如果斷除了三種不善之根，斷除之後就永遠不會再生起。因為是最殊勝的止息，所以稱為『永離』。就像一個人身處怨敵盜賊之中，就無法得到安寧。如果斷絕、遠離了怨敵盜賊，即使只是遠離得不遠，也只能說有安寧的意義，並非最殊勝的安寧。如果完全脫離了他們的境界，才是最殊勝的安寧。內在的道理也是如此。如果身處煩惱怨賊之中，就根本沒有安寧。如果即使稍微斷除了一些，斷除得不徹底，也只能說有安寧的意義，並非最殊勝的安寧。如果斷除得徹底，永遠脫離了煩惱的束縛，才是最殊勝的安寧。阿羅漢（Arhat，已證得解脫的聖者）的煩惱全部斷盡，永遠不會再生起，這是最殊勝的安寧。須陀洹（Srotapanna，已證得入流果的聖者）見諦之後，煩惱全部斷盡，永遠不會再生起，這也是最殊勝的安寧。
爲了對治邪道，所以稱為『道』。九十六種沙門（Sramana，指各種出家修行者）都奉行邪道。之所以稱為邪道，是因為修行這些道的人，最終無法到達任何目標，所以稱為邪道。如果奉行戒、定、慧（Sila, Samadhi, Prajna，佛教修行的三個方面：戒律、禪定、智慧）的正直之道，就能到達涅槃（Nirvana，解脫）。爲了對治邪道，所以說戒、定、慧是『道』。另一種解釋是，可以尋覓的就稱為『道』。就像一個人一心想要到達某個地方，首先需要尋找道路。如果想要尋求解脫，就必須先尋找出世之道。戒、定、慧是可以尋覓之處，所以稱為『道』。對治『非如』，所以稱為『如』。有兩種解釋。一是說明對治『非如理』，二是說明對治『非如行』。四倒（Viparyasa，四種顛倒的知見）與真理不相應，就是『非如』。將常、樂、我、凈（Nitya, Sukha, Atman, Subha，常恒、安樂、真我、清凈）安立在生死之中，將無常、苦、無我、不凈（Anitya, Dukkha, Anatman, Asubha，無常、痛苦、無我、不凈）安立在涅槃之中。現在觀察生死是無常、苦、無我、不凈，涅槃是常、樂、我、凈，與真理相應，就是『如』。問：小乘涅槃（Hinayana Nirvana，小乘佛教的涅槃）怎麼能說是『我』呢？如果是『我』，那麼一切法不就不是無我了嗎？答：小乘闡明一切法中沒有『我』，所以稱為無我。涅槃有自體，有自體就是法我。對治修行不如法的人。外道（Tirthika，佛教以外的宗教或哲學流派）有常見、斷見。持常見的人，認為『我』不會滅亡，未來會承受果報。爲了未來的果報，所以在現在修行苦行。凡是
【English Translation】 English version Goodness also receives and guides beings to be reborn in good realms. If one severs the three unwholesome roots, once severed, they will never arise again. Because it is the most supreme cessation, it is called 'eternal separation'. It is like a person dwelling among enemies and thieves, who cannot find peace. If one cuts off and separates from enemies and thieves, even if the separation is not far, there is only a sense of peace, but not the most supreme peace. If one completely leaves their territory, that is the most supreme peace. The internal principle is also the same. If one is in the midst of the afflictions of enemies and thieves, there is no peace at all. Even if one has cut off some of them, if the cutting off is not complete, there is only a sense of peace, but not the most supreme peace. If one cuts them off completely and forever escapes the realm of afflictions, that is the most supreme peace. An Arhat (Arhat, a liberated saint) has completely exhausted all afflictions and will never be reborn, which is the most supreme peace. A Srotapanna (Srotapanna, a stream-enterer) who has seen the truth has completely exhausted all afflictions and will never be reborn, which is also the most supreme peace.
To counteract wrong paths, it is called 'the Path'. The ninety-six types of Sramanas (Sramana, various renunciates) all practice wrong paths. They are called wrong paths because those who practice these paths cannot reach any destination, hence they are called wrong paths. If one practices the right path of Sila, Samadhi, and Prajna (Sila, Samadhi, Prajna, the three aspects of Buddhist practice: ethics, concentration, and wisdom), one can reach Nirvana (Nirvana, liberation). To counteract wrong paths, it is said that Sila, Samadhi, and Prajna are 'the Path'. Another explanation is that what can be sought is called 'the Path'. Just as a person who is determined to reach a certain place must first seek a road. If one wants to seek liberation, one must first seek the path of transcendence. Sila, Samadhi, and Prajna are places where one can seek, hence they are called 'the Path'. To counteract 'non-suchness', it is called 'suchness'. There are two explanations. One is to explain the counteraction of 'non-suchness in principle', and the other is to explain the counteraction of 'non-suchness in practice'. The four Viparyasas (Viparyasa, four inverted views) are not in accordance with the truth, which is 'non-suchness'. Placing Nitya, Sukha, Atman, and Subha (Nitya, Sukha, Atman, Subha, permanence, happiness, self, and purity) in samsara, and placing Anitya, Dukkha, Anatman, and Asubha (Anitya, Dukkha, Anatman, Asubha, impermanence, suffering, non-self, and impurity) in Nirvana. Now, observing that samsara is impermanent, suffering, non-self, and impure, and that Nirvana is permanent, happiness, self, and pure, which is in accordance with the truth, is 'suchness'. Question: How can Hinayana Nirvana (Hinayana Nirvana, Nirvana of the Small Vehicle) be said to be 'self'? If it is 'self', then wouldn't all dharmas not be non-self? Answer: The Small Vehicle clarifies that there is no 'self' in all dharmas, hence it is called non-self. Nirvana has its own essence, and having its own essence is the Dharma-self. To counteract those who practice improperly. Tirthikas (Tirthika, religious or philosophical schools other than Buddhism) have views of permanence and views of annihilation. Those who hold the view of permanence believe that 'I' will not perish and will receive retribution in the future. For the sake of future retribution, they practice asceticism in the present. All
十一事。一永坐。恒坐不起。二大發行。不住不避山谷險難而漫行。三不食。斷食自餓。四長倚。恒立一處。五隨日仰頭視日。朝則東視隨日上落視之不懈。六五炙。當晝大熱以日炙頭。四邊然火以炙身。七眠刺。取刺置一處。以眠其上。八投巖。九赴火。十投水。十一供養諸天。自挑出筋。為琵琶弦彈之。而預供養諸天。斷見者。謂身滅我亦滅。無有未來現在。恣心所作造種種罪。此行並不與正行相應故。名不如行。今觀不常不斷。離二邊行中道。與涅槃國相稱事故名正行所以呼涅槃為國者有二義。一大力人所鎮故。大力人即是佛。及獨覺阿羅漢。證得涅槃無有過失。故言鎮。二怨賊不侵故。涅槃之中永離煩惱。即是不侵。不種事有三義。一不肯去。二僻路。三疑路。若起我見者。以生死為極處。不復進求涅槃。即是不肯去義。雖欲進求而修戒取。即是僻路。于無流八定及有流八定。不知何者是正。即是疑路。若修無流慧。分別是非。即除疑路。既除疑路。亦除僻路。不著生死。即除不肯去。修無流慧。能除我見戒取疑等煩惱。涅槃無煩惱。即是與涅槃相稱事。此事不邪故名正行。對治一切怖畏是名出離。一切怖畏者。佛問波斯匿王。有人說。有大山從東方來下。歷地上際日輪。如是次第明有人說。餘三方有大山來
【現代漢語翻譯】 現代漢語譯本 十一事：一、永坐：恒常端坐不起。二、大發行：不選擇路徑，不避開山谷險難而隨意漫行。三、不食：斷絕飲食，自我飢餓。四、長倚：恒常站立在一個地方。五、隨日仰頭視日：早晨面向東方，跟隨太陽的升落而觀看，毫不懈怠。六、五炙：在白天最炎熱的時候，用太陽炙烤頭部，四面點燃火來炙烤身體。七、眠刺：取來尖刺放置一處，睡在上面。八、投巖：跳下懸崖。九、赴火：投入火中。十、投水：投入水中。十一、供養諸天：自己挑出筋，作為琵琶的弦來彈奏，以此供養諸天。 斷見者認為，身體滅亡，『我』(ātman) 也隨之滅亡，沒有未來和現在，隨心所欲地造作各種罪惡。這些行為都不與正行相應，所以稱為不如行。現在觀察，既不是常，也不是斷，離開兩種極端而行中道，與涅槃 (Nirvana) 之國相稱，所以稱為正行。之所以稱涅槃為國，有兩個含義：一、大力人所鎮守的緣故。大力人就是佛 (Buddha)，以及辟支佛 (Pratyekabuddha)、阿羅漢 (Arhat)。他們證得涅槃，沒有過失，所以說是鎮守。二、怨賊不能侵犯的緣故。涅槃之中永遠脫離煩惱，就是不能侵犯。 『不種事』有三種含義：一、不肯去。二、僻路。三、疑路。如果生起我見，就把生死輪迴當作最終歸宿，不再進一步尋求涅槃，這就是『不肯去』的含義。雖然想要前進尋求涅槃，卻修習戒禁取見，這就是『僻路』。對於無漏八定和有漏八定，不知道哪個是正確的，這就是『疑路』。如果修習無漏慧，分別是非，就能去除疑路。既然去除疑路，也就去除了僻路。不執著于生死，就去除了『不肯去』。修習無漏慧，能夠去除我見、戒禁取見、懷疑等煩惱。涅槃沒有煩惱，就是與涅槃相稱的事情。這件事不邪惡，所以稱為正行。對治一切怖畏，這叫做『出離』。一切怖畏，佛問波斯匿王 (Prasenajit)。有人說，有大山從東方來下，歷經地上，遮蔽日輪。像這樣次第說明有人說，其餘三方有大山來。
【English Translation】 English version Eleven Practices: 1. Perpetual Sitting: Constantly sitting without rising. 2. Great Wandering: Wandering aimlessly without choosing paths, not avoiding dangerous mountains and valleys. 3. Abstaining from Food: Cutting off food and starving oneself. 4. Perpetual Leaning: Constantly standing in one place. 5. Constantly Looking at the Sun: Facing east in the morning, following the sun's rising and setting without懈怠 (xièdài, negligence). 6. Five Scorching: During the hottest part of the day, scorching the head with the sun, and burning the body with fire on all sides. 7. Sleeping on Thorns: Taking thorns and placing them in one place, sleeping on them. 8. Throwing Oneself from a Cliff: Jumping off a cliff. 9. Rushing into Fire: Throwing oneself into fire. 10. Throwing Oneself into Water: Throwing oneself into water. 11. Making Offerings to the Devas (gods): Plucking out one's own tendons and using them as strings for a pipa (lute) to play, thereby making offerings to the devas. Those with annihilationist views believe that when the body perishes, the 'self' (ātman) also perishes, and there is no future or present, so they create all kinds of sins as they please. These practices are not in accordance with the right practice, so they are called 'inferior practices'. Now, observing that it is neither permanent nor impermanent, walking the Middle Way, away from the two extremes, is in accordance with the country of Nirvana (Nirvana), so it is called 'right practice'. The reason Nirvana is called a country is for two reasons: 1. Because it is guarded by powerful beings. The powerful beings are the Buddha (Buddha), as well as Pratyekabuddhas (Pratyekabuddha) and Arhats (Arhat). They attain Nirvana without fault, so it is said to be guarded. 2. Because enemies and thieves cannot invade it. In Nirvana, one is forever free from afflictions, which means it cannot be invaded. 『Not cultivating the cause』 has three meanings: 1. Unwilling to go. 2. Wrong path. 3. Doubtful path. If one gives rise to self-view, they take the cycle of birth and death as the ultimate destination, and no longer seek Nirvana, which is the meaning of 'unwilling to go'. Although one wants to advance and seek Nirvana, they cultivate adherence to precepts, which is the 'wrong path'. Regarding the eight undefiled samadhis and the eight defiled samadhis, not knowing which is correct is the 'doubtful path'. If one cultivates undefiled wisdom, distinguishing right from wrong, one can remove the doubtful path. Since the doubtful path is removed, the wrong path is also removed. Not being attached to birth and death removes 'unwilling to go'. Cultivating undefiled wisdom can remove afflictions such as self-view, adherence to precepts, and doubt. Nirvana has no afflictions, which is in accordance with Nirvana. This matter is not evil, so it is called 'right practice'. Counteracting all fears is called 'liberation'. All fears, the Buddha asked King Prasenajit (Prasenajit). Someone said that a great mountain is coming down from the east, traversing the earth, obscuring the sun. In this way, it is explained that someone said that great mountains are coming from the other three directions.
。汝今欲作何計。王答佛言。世尊。此不可以愛語而得卻之。不可以佈施而得卻之。不可作怖畏事而得卻之。不可興兵而得卻之。非此四方便所。如我今唯當一心急修八分聖道以求出離耳。
佛又問。如有火來爛汝頭燒汝衣。汝為當先須滅火。先須修八分聖道耶。王答言。世尊。火燒我頭及衣。我若滅火乃是暫時得免苦。非是永免。若修八分聖道則永離苦。我當先修八分聖道不先滅火。四方山即譬老病死愛別離四苦。老苦能壞少壯。病苦能奪強健。死苦能傾壽命。愛別離苦能乖富樂。前來皆是出異義。天親所執同經優波提舍師義。◎
◎論主云。如我所信所解。今當說之。有生有滅故名無常。有為法有生滅故。不得是常。生即是有。滅即是無。先有後無故是無常。生何故非常生。滅何故非常滅。而言生滅是無常耶。解言。生壞於滅故滅非常。滅復壞生故生亦無常。相違性故名苦。五陰是苦聚。恒違逆眾生心。令其受苦。眾生無不愛所受身。以衣服飲食種種將養。而其不知此恩。恒生諸苦違逆眾生心。于衣食增減之間。恒生苦惱。欲令得安。所以坐久則生苦。厭坐須行。久行又生苦。如此四威儀中恒相違逆。所以恒違逆眾生心者。由所緣境界非真實故。違逆生苦。體所離故名空。一切諸法皆是假名。有名有
【現代漢語翻譯】 現代漢語譯本：你現在打算怎麼辦？國王回答佛說：『世尊，這不能用溫和的言語勸退，不能用佈施來勸退，不能用製造恐怖的事情來勸退，不能用興兵來勸退，不是這四種方法可以解決的。我現在唯一應當做的就是一心精進地修習八正道，以求得解脫。』（八正道：正見、正思惟、正語、正業、正命、正精進、正念、正定） 佛又問：『如果有火燒著你的頭，燒著你的衣服，你應當先滅火，還是先修習八正道呢？』國王回答說：『世尊，火燒我的頭和衣服，我如果滅火，只是暫時免除痛苦，不是永遠免除。如果修習八正道，就能永遠脫離痛苦。我應當先修習八正道，不先滅火。』四方山就譬如老、病、死、愛別離這四種苦難。老苦能摧毀少壯，病苦能奪走強健，死苦能傾覆壽命，愛別離苦能使富裕快樂分離。前面所說的都是不同的解釋，天親菩薩所堅持的與經中的優波提舍師的意義相同。 論主說：『根據我所相信和理解的，現在我來解說。有生有滅，所以叫做無常。有為法有生滅的緣故，不能是常。生就是有，滅就是無，先有後無所以是無常。生為什麼不是常生，滅為什麼不是常滅，而說生滅是無常呢？』解釋說：『生會破壞滅，所以滅不是常滅；滅又會破壞生，所以生也不是常生。』因為具有相互違背的性質，所以叫做苦。五陰（色、受、想、行、識）是苦的集合，總是違背眾生的心意，使他們遭受痛苦。眾生沒有不愛惜自己所受之身的，用衣服飲食各種方式來調養，但是他們不知道這種恩惠，總是產生各種痛苦，違背眾生的心意。在衣食增減之間，總是產生苦惱。想要讓他們得到安樂，所以坐久了就會產生痛苦，厭倦了坐著就需要行走，行走久了又會產生痛苦。像這樣，在四種威儀（行、住、坐、臥）中總是相互違背。所以總是違背眾生心意的原因，是因為所緣的境界不是真實的緣故，違背而產生痛苦。本體所分離的緣故，叫做空。一切諸法都是假名，有名有
【English Translation】 English version: 'What plan do you have now?' The king replied to the Buddha, 'Venerable One, this cannot be averted with gentle words, nor can it be averted with generosity, nor can it be averted by creating fear, nor can it be averted by raising troops. It is not something that can be achieved through these four expedient means. The only thing I should do now is to single-mindedly and diligently cultivate the Noble Eightfold Path in order to seek liberation.' (Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) The Buddha then asked, 'If there is a fire burning your head and burning your clothes, should you put out the fire first, or should you cultivate the Noble Eightfold Path first?' The king replied, 'Venerable One, if the fire burns my head and clothes, and I put out the fire, it is only a temporary escape from suffering, not a permanent one. If I cultivate the Noble Eightfold Path, I can escape suffering forever. I should cultivate the Noble Eightfold Path first, not put out the fire first.' The four mountains are like the four sufferings of old age, sickness, death, and separation from loved ones. The suffering of old age can destroy youth and strength, the suffering of sickness can take away health, the suffering of death can overturn life, and the suffering of separation from loved ones can separate wealth and happiness. What has been said before are different interpretations. What Vasubandhu (Tianqin) upholds is the same meaning as the Upadesa teacher in the sutra. The commentator says, 'According to what I believe and understand, I will now explain. Because there is birth and death, it is called impermanence (anitya). Because conditioned dharmas have birth and death, they cannot be permanent. Birth is existence, and death is non-existence. Because there is existence first and then non-existence, it is impermanent. Why is birth not permanent birth, and why is death not permanent death, that it is said that birth and death are impermanent?' The explanation is, 'Birth destroys death, so death is not permanent death; death also destroys birth, so birth is not permanent birth.' Because they have mutually contradictory natures, it is called suffering (duhkha). The five skandhas (form, feeling, perception, mental formations, consciousness) are an aggregation of suffering, always opposing the minds of sentient beings, causing them to suffer. Sentient beings all cherish their own bodies, nourishing them with clothes, food, and various means, but they do not know this kindness, and always generate various sufferings, opposing the minds of sentient beings. Between the increase and decrease of clothing and food, suffering is always generated. Wanting to bring them peace and happiness, so sitting for a long time will generate suffering, being tired of sitting requires walking, and walking for a long time will generate suffering. Like this, in the four postures (walking, standing, sitting, lying down) they always contradict each other. So the reason why they always oppose the minds of sentient beings is because the objects of perception are not real, opposing and generating suffering. Because the essence is separated, it is called emptiness (sunyata). All dharmas are false names, having names and having
義而無有體。和合能生是因義。于和合中以立因名。所生是果義。于所生中以立果名。而因果無體。何以故然。根塵和合能生識。離根塵外。豈別有因體耶。和合故說識生。離和合外。豈復別有識體生耶。有因果無能作能用。無有因果。是有因果名義。無能作者。因無體無真實能作。無能用者。果無體無真實。能受用苦樂名義。中無體即是體所離義。故名空。無自人故名無我。佛說有法不出十八界。若言有我。是何界所攝。若十八界不攝。故知無我。此破跋和弗多羅可住子部義。其救義云。我遍十八界中。豈可令別為一界所攝耶。其所執我言。不一不異。是不可說藏。今更破之。如眼根與色塵是所緣。眼識是能緣。緣根塵故生識。今先就所緣中破之。我遍在根塵中。為一為異。若其異者。則應所緣。有根塵我三法。佛何故止說二不說三耶。若言有我異於根塵。而佛不說為所緣者。此我則無用。又若言異根塵者。汝說不異義此則壞。若言我與根塵一。則唯有根塵。何處有我。則汝說不一義又壞。次就能緣破之。我與識為一為異耶。若異則能緣有二種。謂我及識。若有二法。佛何故不說耶。若雖有而佛不說。則我無用。又汝說不異義則壞。若我與識一。識從緣生。既是有為。我亦應是有為。汝立我非有為非無為。此言則壞
【現代漢語翻譯】 現代漢語譯本 『義而無有體』，意思是說因沒有獨立的實體。『和合能生是因義』，意思是說因是各種條件聚合而產生的，所以在聚合的狀態下才有了『因』這個名稱。『所生是果義』，意思是說結果是因產生的，所以在產生的結果中才有了『果』這個名稱。但是，因和果本身並沒有獨立的實體。為什麼會這樣呢？因為根（感官）和塵（外境）聚合才能產生識（意識），離開了根和塵，哪裡還有獨立的因的實體呢？因為聚合才說識產生，離開了聚合，哪裡還有獨立的識的實體產生呢？所以說，有因果，但沒有能動者和能受用者。沒有獨立的因果實體，只有因果的名稱和意義。沒有能動者，是因為因沒有實體，沒有真實的能動作用。沒有能受用者，是因為果沒有實體，沒有真實能感受苦樂的實體。『中無體即是體所離義，故名空』，意思是說，事物沒有獨立的實體，這就是實體所擺脫的狀態，所以叫做『空』。『無自人故名無我』，意思是說，沒有獨立的自我，所以叫做『無我』。佛陀所說的法，沒有超出十八界（六根、六塵、六識）。如果說有『我』，那麼『我』屬於哪個界呢？如果十八界都不包含『我』，那麼就說明沒有『我』。這是爲了破斥跋和弗多羅（Bhadrapala）和可住子部（Vatsiputriya）的觀點。他們辯解說：『我遍佈在十八界中，怎麼能讓它單獨屬於一個界呢？』他們所執著的『我』，既不是『一』，也不是『異』，是不可言說的隱藏之物。現在進一步破斥他們的觀點。比如眼根和色塵是所緣（對像），眼識是能緣（主體）。因為緣于根和塵，所以產生識。現在先從所緣的角度來破斥。『我』遍佈在根和塵中，那麼『我』和根塵是『一』還是『異』呢？如果是『異』，那麼所緣就應該有根、塵、我三種法，佛陀為什麼只說了兩種，而不說三種呢？如果說『我』和根塵不同，但佛陀沒有把『我』作為所緣來說明，那麼這個『我』就沒有用處。而且，如果說『我』和根塵不同，那麼你們所說的『不異』的觀點就站不住腳了。如果說『我』和根塵是『一』，那麼就只有根塵，哪裡還有『我』呢？那麼你們所說的『不一』的觀點也就站不住腳了。接下來從能緣的角度來破斥。『我』和識是『一』還是『異』呢？如果是『異』，那麼能緣就有兩種，即『我』和識。如果有兩種法，佛陀為什麼不說呢？如果雖然有，但佛陀不說，那麼『我』就沒有用處。而且，你們所說的『不異』的觀點就站不住腳了。如果『我』和識是『一』，識是從因緣產生的，是有為法，那麼『我』也應該是『有為法』。你們認為『我』既不是『有為法』，也不是『無為法』，這種說法是錯誤的。 English version 'Meaning without substance' means that the cause does not have an independent entity. 'Combination can produce is the meaning of cause' means that the cause is produced by the aggregation of various conditions, so the name 'cause' is established in the state of aggregation. 'What is produced is the meaning of effect' means that the result is produced by the cause, so the name 'effect' is established in the produced result. However, the cause and effect themselves do not have independent entities. Why is this so? Because the root (sense organs) and dust (external environment) combine to produce consciousness (consciousness), where is there an independent entity of the cause outside the root and dust? Because of the combination, it is said that consciousness is produced, where is there an independent entity of consciousness produced outside the combination? Therefore, it is said that there is cause and effect, but there is no agent and no enjoyer. There is no independent entity of cause and effect, only the name and meaning of cause and effect. There is no agent because the cause has no entity and no real agent. There is no enjoyer because the effect has no entity and no real entity to experience suffering and happiness. 'No substance in the middle is the meaning of being separated from substance, so it is called emptiness' means that things have no independent entity, which is the state of being free from substance, so it is called 'emptiness'. 'No self-person is called no self' means that there is no independent self, so it is called 'no self'. The Dharma spoken by the Buddha does not go beyond the eighteen realms (six roots, six dusts, six consciousnesses). If you say there is a 'self', then which realm does the 'self' belong to? If the eighteen realms do not include the 'self', then it shows that there is no 'self'. This is to refute the views of Bhadrapala (跋和弗多羅) and Vatsiputriya (可住子部). They argued: 'I am all over the eighteen realms, how can I let it belong to one realm alone?' The 'I' they cling to is neither 'one' nor 'different', it is an unspeakable hidden thing. Now further refute their point of view. For example, the eye root and color dust are the object (所緣), and the eye consciousness is the subject (能緣). Because of the relationship between the root and the dust, consciousness is produced. Now let's refute it from the perspective of the object first. 'I' is all over the root and dust, then is 'I' and the root and dust 'one' or 'different'? If it is 'different', then the object should have three kinds of Dharma: root, dust, and self. Why did the Buddha only say two kinds, but not three kinds? If you say that 'I' is different from the root and dust, but the Buddha did not explain 'I' as the object, then this 'I' is useless. Moreover, if you say that 'I' is different from the root and dust, then your point of view of 'not different' is untenable. If you say that 'I' and the root and dust are 'one', then there is only the root and dust, where is the 'I'? Then your point of view of 'not one' is also untenable. Next, refute it from the perspective of the subject. Is 'I' and consciousness 'one' or 'different'? If it is 'different', then there are two kinds of subject, namely 'I' and consciousness. If there are two kinds of Dharma, why didn't the Buddha say it? If there is, but the Buddha doesn't say it, then 'I' is useless. Moreover, your point of view of 'not different' is untenable. If 'I' and consciousness are 'one', and consciousness is produced from conditions, it is a conditioned Dharma, then 'I' should also be a 'conditioned Dharma'. You think that 'I' is neither a 'conditioned Dharma' nor an 'unconditioned Dharma', this statement is wrong.
【English Translation】 'Meaning without substance' means that the cause does not have an independent entity. 'Combination can produce is the meaning of cause' means that the cause is produced by the aggregation of various conditions, so the name 'cause' is established in the state of aggregation. 'What is produced is the meaning of effect' means that the result is produced by the cause, so the name 'effect' is established in the produced result. However, the cause and effect themselves do not have independent entities. Why is this so? Because the root (sense organs) and dust (external environment) combine to produce consciousness (consciousness), where is there an independent entity of the cause outside the root and dust? Because of the combination, it is said that consciousness is produced, where is there an independent entity of consciousness produced outside the combination? Therefore, it is said that there is cause and effect, but there is no agent and no enjoyer. There is no independent entity of cause and effect, only the name and meaning of cause and effect. There is no agent because the cause has no entity and no real agent. There is no enjoyer because the effect has no entity and no real entity to experience suffering and happiness. 'No substance in the middle is the meaning of being separated from substance, so it is called emptiness' means that things have no independent entity, which is the state of being free from substance, so it is called 'emptiness'. 'No self-person is called no self' means that there is no independent self, so it is called 'no self'. The Dharma spoken by the Buddha does not go beyond the eighteen realms (six roots, six dusts, six consciousnesses). If you say there is a 'self', then which realm does the 'self' belong to? If the eighteen realms do not include the 'self', then it shows that there is no 'self'. This is to refute the views of Bhadrapala (跋和弗多羅) and Vatsiputriya (可住子部). They argued: 'I am all over the eighteen realms, how can I let it belong to one realm alone?' The 'I' they cling to is neither 'one' nor 'different', it is an unspeakable hidden thing. Now further refute their point of view. For example, the eye root and color dust are the object (所緣), and the eye consciousness is the subject (能緣). Because of the relationship between the root and the dust, consciousness is produced. Now let's refute it from the perspective of the object first. 'I' is all over the root and dust, then is 'I' and the root and dust 'one' or 'different'? If it is 'different', then the object should have three kinds of Dharma: root, dust, and self. Why did the Buddha only say two kinds, but not three kinds? If you say that 'I' is different from the root and dust, but the Buddha did not explain 'I' as the object, then this 'I' is useless. Moreover, if you say that 'I' is different from the root and dust, then your point of view of 'not different' is untenable. If you say that 'I' and the root and dust are 'one', then there is only the root and dust, where is the 'I'? Then your point of view of 'not one' is also untenable. Next, refute it from the perspective of the subject. Is 'I' and consciousness 'one' or 'different'? If it is 'different', then there are two kinds of subject, namely 'I' and consciousness. If there are two kinds of Dharma, why didn't the Buddha say it? If there is, but the Buddha doesn't say it, then 'I' is useless. Moreover, your point of view of 'not different' is untenable. If 'I' and consciousness are 'one', and consciousness is produced from conditions, it is a conditioned Dharma, then 'I' should also be a 'conditioned Dharma'. You think that 'I' is neither a 'conditioned Dharma' nor an 'unconditioned Dharma', this statement is wrong.
。又汝言不一。此言又壞。若破外道計我者。外道立我義。以四智證知有我。一證智。二比智。三譬智。四聲智。以此四智證知有我。外道有斷常二見。若是斷見者。謂即此身是我。故身滅我亦滅。既即身是現見有身。即是證智知有我。若見出息入息等五種是我相。既見其相則知有我。此即是比智知有我。若見自身有我。知他身亦有我。即是譬智知有我。聞聖師說有我則知有我。是聲智知有我。若常見者。則唯比聲二智知有我耳。常見者言。鄰虛及我不可見。非證智所知。復有常見者亦言。我是證智所知。其說眼中之白精是月。白之中間赤精是日。赤之中間青精。言是空。青精中人子是我。我則常。此亦可見故。是證智所知。月是母造。日是父造。空是自在天造。我非因造故是常。所以名青精為空者。若覆之則不見知其是空。天親次第破之。證智所知不過七法。即是六塵及識。六塵及識並非是我。豈得為證智所知耶。比智所知者。如眼色空作意等因緣。生眼識。識即是明用。既見其有用。比智知必有眼。我無別用。以何義比知有我耶。譬智者。如見家牛形容。譬類知野牛形容。狀亦應如此。我既非證智所知。亦非譬智所知。聲智者其執我。是聖師說言有我。我信聖師聲說。故立有我。此亦不然。汝師有斷常二說。若如
跋婆梨柯。阿賴伽也(揚荷反)。優樓迦(腳何反)等三外道。起常見執言有我說有未來。若是訶梨多聞。陀阿輪羅耶那等三外道。起斷見執言無我不說有未來。汝師所說有無自不定。豈可以此為證有我耶。言無自人者。計我者言。我是五陰主。獨居五陰中。譬如國王。國是自己所有不與他共。今明五陰無主故言無自人。故名無我。問外道明我有何用耶。若有用則可以比智知。答其說我外相有五內相有九。此是優樓迦等作此執。外相有五者。一出息。二入息。三瞬。四視。五壽命。具此五相故知有我。五相即五用。今破之。若以前四相知有我者。如卵無前四相。豈有我邪。其救義云。雖無前四相。有第五相則知有我。又破之。壽命必與身相接。汝明我得解脫時。我則離身。我離身時則無復壽命。豈得以壽命證知有我邪。內相者其說我是常。心是鄰虛。心亦是常。別有法非法。法者是善。非法是惡。法非法能令我心共合。我心共合生九法。從我心生覺。能覺知故。從覺生苦樂。從苦樂生欲憎。於樂生欲。于苦起憎。從欲憎生功力。作功力欲滅苦求樂。從功力生法非法。若常見者。計有未來故。于現在修諸苦行。名之為法。若斷見者。計無未來故。于現在恣心造惡。名為非法。從法非法生修習。修習既熟其用速疾。修疾即
【現代漢語翻譯】 現代漢語譯本 跋婆梨柯（Bhāvapālika）。阿賴伽也（Ālāra Kālāma）。優樓迦（Uddaka Rāmaputta）等三外道，持常見，說有『我』存在，有未來。若是訶梨多聞（Harita）。陀阿輪羅耶那（Tāraka）。等三外道，持斷見，說無『我』存在，沒有未來。你老師所說的『有』或『無』，自己都不確定，怎麼能以此為證說有『我』呢？ 說『無自人』，是因為計『我』者說，『我』是五陰（pañca-khandha）的主宰，獨自存在於五陰之中，就像國王，國家是自己所有，不與他人共有。現在說明五陰沒有主宰，所以說『無自人』，故名『無我』。 問：外道說明『我』有什麼用呢？如果有什麼用，就可以用比智來了解。答：他們說『我』的外相有五種，內相有九種。這是優樓迦等人所持的觀點。外相有五種：一、出息（assāsa）。二、入息（passāsa）。三、瞬（nimisa）。四、視（daṭṭha）。五、壽命（jīvita）。具備這五種相，就知道有『我』存在。五相即五用。現在破斥它。如果以前四相來證明有『我』，那麼像卵沒有前四相，難道就有『我』嗎？ 他們的辯解是：雖然沒有前四相，但有第五相，就知道有『我』存在。再次破斥：壽命必定與身體相連。你說明『我』得到解脫時，『我』就離開了身體。『我』離開身體時，就沒有了壽命，怎麼能用壽命來證明有『我』呢？ 內相是說『我』是常，心是鄰虛（近於空），心也是常。另外有法（dharma）和非法（adharma）。法是善，非法是惡。法和非法能使『我』和心共同結合。『我』和心共同結合產生九法。從『我』和心產生覺（vedanā），因為能覺知。從覺產生苦樂（dukkha-sukha）。從苦樂產生欲（chanda）和憎（dosa）。對樂產生欲，對苦產生憎。從欲和憎產生功力（kiriya）。通過功力想要滅苦求樂。從功力產生法和非法。如果持常見者，認為有未來，所以在現在修行各種苦行，名為法。如果持斷見者，認為沒有未來，所以在現在放縱自己的心造惡，名為非法。從法和非法產生修習（bhāvanā）。修習既成熟，其作用就迅速。
【English Translation】 English version Bhāvapālika (Bhāvapālika). Ālāra Kālāma (Ālāra Kālāma). Uddaka Rāmaputta (Uddaka Rāmaputta) and other three non-Buddhist schools, adhere to the eternalism, saying that there is a 'self' and there is a future. If Harita (Harita). Tāraka (Tāraka). and other three non-Buddhist schools, adhere to the annihilationism, saying that there is no 'self' and there is no future. What your teacher says, whether 'exists' or 'does not exist,' is uncertain even to himself, how can you use this as proof that there is a 'self'? Saying 'no self-person' is because those who believe in 'self' say that 'self' is the master of the five aggregates (pañca-khandha), existing alone within the five aggregates, just like a king, the country belongs to himself and is not shared with others. Now it is explained that the five aggregates have no master, so it is said 'no self-person,' hence the name 'no self'. Question: What is the use of non-Buddhists explaining 'self'? If there is any use, it can be understood by inference. Answer: They say that the external aspects of 'self' are five, and the internal aspects are nine. This is the view held by Uddaka and others. The five external aspects are: 1. Exhalation (assāsa). 2. Inhalation (passāsa). 3. Blink (nimisa). 4. Vision (daṭṭha). 5. Life (jīvita). Having these five aspects, one knows that there is a 'self'. The five aspects are the five functions. Now refute it. If the first four aspects are used to prove that there is a 'self,' then like an egg without the first four aspects, does it have a 'self'? Their defense is: Although there are no first four aspects, there is the fifth aspect, so one knows that there is a 'self'. Refute again: Life must be connected to the body. You explain that when 'self' attains liberation, 'self' leaves the body. When 'self' leaves the body, there is no life, how can you use life to prove that there is a 'self'? The internal aspects are saying that 'self' is permanent, the mind is close to emptiness (near emptiness), and the mind is also permanent. In addition, there are dharma (dharma) and adharma (adharma). Dharma is good, and adharma is evil. Dharma and adharma can make 'self' and mind combine together. 'Self' and mind combine together to produce nine dharmas. From 'self' and mind arises feeling (vedanā), because it can perceive. From feeling arises suffering and happiness (dukkha-sukha). From suffering and happiness arises desire (chanda) and hatred (dosa). Desire arises from happiness, and hatred arises from suffering. From desire and hatred arises effort (kiriya). Through effort, one wants to eliminate suffering and seek happiness. From effort arises dharma and adharma. If one holds the eternalist view, believing that there is a future, then in the present, one practices various ascetic practices, which is called dharma. If one holds the annihilationist view, believing that there is no future, then in the present, one indulges one's mind in creating evil, which is called adharma. From dharma and adharma arises cultivation (bhāvanā). Once cultivation is mature, its effect is rapid.
是因力。修疾故能疾憶念過去事。由別有法非法合之。故九法中生法非法。有時作善。有時作惡。別有法非法。凡有五種事。一能使火上升。二能使風傍行。三能使地水沉下。四能使鄰虛和合。五能使我心和合。外道說有二災。一中間災。二火災。中間災者。凡經三百千拘胝。即是三百千拘胝劫。一百千拘胝火。一百千拘胝水。一百千拘胝風世界。於火災時。世界一劫減一劫生。水風時亦爾。滅則粗塵滅。本鄰虛相離而住。生則是法非法使其共合。法合為善道。非法合為惡道。本塵既合。從此增長。更生諸塵。故成世界。我心亦逐外塵離合。度三百千拘胝。中間災滿。至火災時。復經三百拘胝。世界一向滅。本塵一向相離而住。我心亦一向相離而住。則我暫時解脫。度三百千拘胝火災滿。法非法復使其共合。問火何故上。風何故傍行。地水何故下。答火能成熟物。若火不上升。眾生則無以得成熟飲食等物。又火有光明。主于智慧故。在上自在天。身備有六道。從心向上是人天。從心下向至臍。是阿修羅及鬼。從臍下至足。是畜生及地獄。人天光明有智慧故在上。火有光明主于智慧故在上。風若不傍行。眾生則無以得去來。如船在海。風若沉下上升船則不得進。由風傍行故有去來。地水若不在下。則眾生無依處。地水闇
生惑。惑屬地獄畜生。故在下。地獄畜生闇而有惑。故在下地。地水闇生惑故在下。為欲永得解脫故。修戒施苦行定四法。從四法生正法。正法者是其得道。從正法生樂生智。智樂者受天中樂果。智慧若后時斷法非法。我與心則永相離。九法永不復得生。則永得解脫。若破我見及鄰虛。此執自壞。論云。愛慾有四種。一執我。是不分別愛慾。二執當我。是不分別更有愛慾。三執當我有勝劣是分別更有愛慾。四結有相接愛慾。今且次第釋之。第一執我者。于現在執言身中有我。而不分別。執一陰為我余陰非我。亦不分別。五陰都非我。而於我生愛。於我所色香味觸等境。生染著心故名欲。我及愛是見道所破。欲是修道所破。第二愛慾者。常見者。謂我不滅得至未來故名當我分別。不異向釋未來。言更有我。于更有我生愛。於我所六塵生染著。故名欲。第三執當我。如向釋。亦不分別有勝劣。是分別者。分別未來我。或受苦或受樂。或於上地生。或於下地生。此即是勝劣義。更有愛慾不異向解。第四愛慾論文乃不說執我。亦是執我愛慾。執我無分別不異向解。謂我不滅得至未來。于未來生處起染著故。推此身即愛後身結。前後二有命相接不斷故言結。有相接愛慾不異向解。論云。經中佛說。五陰者以愛慾為根本。愛慾為集
【現代漢語翻譯】 現代漢語譯本 眾生因迷惑而生。迷惑屬於地獄和畜生道。因此處於下位。地獄和畜生道昏暗而充滿迷惑，所以處於下位。地、水因昏暗而生迷惑，所以處於下位。爲了永遠得到解脫，修持戒律、佈施、苦行和禪定這四種方法。從這四種方法中產生正法（Dharma）。正法就是證得道果。從正法中產生快樂和智慧。擁有智慧和快樂的人，可以享受天界的快樂果報。如果智慧在之後能夠斷除法與非法，那麼『我』與『心』就能永遠分離。這九種法就永遠不會再生起，就能永遠得到解脫。如果破除了『我見』以及鄰近的虛妄，這種執著就會自行瓦解。 論中說，愛慾有四種：一是執著于『我』（Atman），這是不分別的愛慾；二是執著于『當有我』，這是不分別的更有愛慾；三是執著于『當我有勝劣』，這是分別的更有愛慾；四是結縛有相續的愛慾。現在依次解釋它們。 第一種執著于『我』，是指在現在執著于身體中有『我』，而不加以分別。執著於五蘊（Skandha）中的一蘊為『我』，其餘四蘊不是『我』，也不分別五蘊都不是『我』，而對『我』產生愛，對『我』所擁有的色、聲、香、味、觸等境界，產生染著心，所以稱為欲。『我』和『愛』是見道（Darshana-marga）所破除的，『欲』是修道（Bhavana-marga）所破除的。 第二種愛慾，是常見者所持有的。他們認為『我』不會滅亡，可以延續到未來，所以稱為『當有我』，分別認為未來還有『我』。對『更有我』產生愛，對『我』所擁有的六塵（色、聲、香、味、觸、法）產生染著，所以稱為欲。 第三種執著于『當我有勝劣』，如前所述，也是不分別有勝劣。這種分別是指分別未來的『我』，或者受苦，或者受樂，或者在上界出生，或者在地獄出生。這就是勝劣的含義。『更有愛慾』的解釋與前相同。 第四種愛慾，論文中沒有說執著于『我』，但實際上也是執著于『我』的愛慾。執著于『我』，沒有分別，與前相同。認為『我』不會滅亡，可以延續到未來，對未來出生的處所產生染著。由此推斷，此身的愛就是對後身的結縛。前後兩個『有』（Bhava）的生命相續不斷，所以稱為結縛。『有相續的愛慾』的解釋與前相同。 論中說，經典中佛陀說，五蘊是以愛慾為根本，愛慾為集起的原因。
【English Translation】 English version Beings are deluded. Delusion belongs to hell and the animal realm. Therefore, it is below. Hell and the animal realm are dark and full of delusion, so they are below. Earth and water generate delusion because of darkness, so they are below. In order to attain liberation forever, one cultivates the four practices of precepts, giving, asceticism, and meditation. From these four practices arises the Right Dharma (Dharma). The Right Dharma is the attainment of the path. From the Right Dharma arises joy and wisdom. Those with wisdom and joy can enjoy the blissful fruits in the heavens. If wisdom can later sever the lawful and unlawful, then 'I' and 'mind' will be forever separated. These nine dharmas will never arise again, and one will attain liberation forever. If one destroys the 'self-view' (Atma-drishti) and the adjacent illusions, this attachment will collapse on its own. The treatise says that there are four types of craving: first, attachment to 'I' (Atman), which is undifferentiated craving; second, attachment to 'there will be an I', which is undifferentiated further craving; third, attachment to 'there will be a superior or inferior I', which is differentiated further craving; and fourth, craving that binds continuous existence. Now, let's explain them in order. The first, attachment to 'I', refers to the present attachment to 'I' within the body, without differentiation. Attaching to one of the five aggregates (Skandha) as 'I', and the other four aggregates not as 'I', or not differentiating that all five aggregates are not 'I', and generating love for 'I', generating attachment to the objects of 'I', such as form, sound, smell, taste, touch, etc., hence it is called craving. 'I' and 'love' are destroyed by the path of seeing (Darshana-marga), and 'craving' is destroyed by the path of cultivation (Bhavana-marga). The second craving is held by those who have eternalist views. They believe that 'I' will not perish and can continue into the future, so it is called 'there will be an I', differentiating that there will be 'another I' in the future. Generating love for 'another I', generating attachment to the six sense objects (form, sound, smell, taste, touch, dharma) of 'I', hence it is called craving. The third, attachment to 'there will be a superior or inferior I', as explained before, also does not differentiate between superior and inferior. This differentiation refers to differentiating the future 'I', whether it experiences suffering or joy, whether it is born in a higher realm or a lower realm. This is the meaning of superior and inferior. The explanation of 'further craving' is the same as before. The fourth craving, the treatise does not say attachment to 'I', but in reality, it is also craving attached to 'I'. Attachment to 'I', without differentiation, is the same as before. Believing that 'I' will not perish and can continue into the future, generating attachment to the place of future birth. From this, it can be inferred that the love for this body is the binding to the next body. The lives of the two 'existences' (Bhava), past and future, continue uninterrupted, so it is called binding. The explanation of 'craving that binds continuous existence' is the same as before. The treatise says that in the sutras, the Buddha said that the five aggregates have craving as their root, and craving as the cause of their arising.
起。愛慾為生處。愛慾為緣。經中復說。愛慾有四種。論更次第列前四名。后乃釋之。釋因云。第一愛慾。是五陰初根本故名因。如種子與果者。根本是因義故初。引經言以愛慾為根本。即是愛慾為因。今以根本釋因義。言初根本者。先於現在執我生愛慾。此愛慾即有感未來果力故名初。如有種子。便有生果之力。故言如種子與果。
釋集起云。第二愛慾者。是五陰集起。能令當果來故。譬如牙等與果者。第二愛慾。緣未來有我及諸塵生。以愛慾共和合。能令當果來現在故。名愛慾為集起。由如牙乃至華能生實等節等莖葉及華。果即是實。釋生處云。第三愛慾者。是五陰生處。能生五陰勝劣。譬如果與田水土等。故有香味力變熟。感德者。第三愛慾。分別未來有勝劣故。受報之時有升有沈。由第三愛慾。使未來勝劣報得生故。名第三愛慾為生處。第二誓以實為果。今言果亦取實為果。果已生田及水土等。為果作緣。增長其香味等。田等有肥瘦等諸力用不同。果於中生香味等。隨緣有異亦爾。隨愛慾分別故得果。有勝有劣。香依正量部及外道立義。謂有三種。一香二臭三平。平者無香臭。若是餘部止有香臭。無別餘氣。而香臭各有二種。一增。二損。如麝香。人若嗅之則增鼻鄰虛塵。蟲有聞此香則損鼻鄰虛塵。糞
【現代漢語翻譯】 現代漢語譯本：起。愛慾是五陰產生的地方，是五陰產生的因緣。經典中又說，愛慾有四種。論中按照次序列出前面的四種名稱，然後在後面解釋它們。解釋『因』時說：第一種愛慾，是五陰最初的根本，所以稱為『因』，就像種子與果實的關係一樣。根本是『因』的含義，所以說是最初的。引用經典說以愛慾為根本，就是說愛慾是『因』。現在用『根本』來解釋『因』的含義，說『最初的根本』，是指首先在現在執著于『我』而產生愛慾，這種愛慾就具有感生未來果報的力量，所以稱為『初』。就像有了種子，便有了產生果實的力量，所以說像種子與果實的關係。 解釋『集起』時說：第二種愛慾，是五陰的集起，能夠使未來的果報到來，就像牙（植物的幼芽）等與果實的關係一樣。第二種愛慾，緣于未來有『我』以及各種塵境而產生。因為愛慾共同和合，能夠使未來的果報來到現在，所以稱愛慾為『集起』。猶如牙乃至花能夠產生果實等，節等莖葉以及花，果實就是果。解釋『生處』時說：第三種愛慾，是五陰產生的地方，能夠產生五陰的殊勝或低劣，譬如果實與田地、水土等的關係。所以果實有香味、力量、變化成熟。感德者，第三種愛慾，分別未來有殊勝或低劣的果報。接受果報的時候有上升有沉淪。由於第三種愛慾，使未來殊勝或低劣的果報得以產生，所以稱第三種愛慾為『生處』。第二種誓以果實為果，現在說果也取果實為果。果實已經產生，田地以及水土等，為果實作緣，增長它的香味等。田地等有肥沃、貧瘠等各種力量和作用不同，果實在其中產生，香味等隨著因緣而有差異，也是這樣。隨著愛慾的分別，所以得到的果報，有殊勝有低劣。香，依據正量部（Sautrāntika）以及外道的立義，認為有三種：一香，二臭，三平。平是指沒有香臭。如果是其他部派，只有香臭，沒有其他氣味。而香臭各有兩種：一增，二損。如麝香，人如果聞到它，就會增加鼻鄰虛塵，蟲子聞到這種香，就會減少鼻鄰虛塵。糞
【English Translation】 English version: Originates. Craving is the place of origin. Craving is the condition. The sutra further states that there are four types of craving. The treatise lists the first four names in order, and then explains them later. Explaining 'cause,' it says: The first craving is the initial root of the five skandhas (pañca-skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), hence it is called 'cause,' like the relationship between a seed and a fruit. The root is the meaning of 'cause,' so it is said to be initial. Quoting the sutra, 'taking craving as the root' means that craving is the 'cause.' Now, using 'root' to explain the meaning of 'cause,' saying 'initial root' refers to first clinging to 'self' in the present, giving rise to craving. This craving has the power to bring about future consequences, hence it is called 'initial.' Just as a seed has the power to produce fruit, so it is said to be like the relationship between a seed and a fruit. Explaining 'arising,' it says: The second craving is the arising of the five skandhas, which can cause future consequences to come about, like the relationship between a sprout and a fruit. The second craving arises from the future existence of 'self' and various objects of sense. Because craving combines and harmonizes, it can bring future consequences to the present, so craving is called 'arising.' Just as a sprout, even a flower, can produce fruit, stems, leaves, and flowers, the fruit is the result. Explaining 'place of origin,' it says: The third craving is the place of origin of the five skandhas, which can produce the superiority or inferiority of the five skandhas, like the relationship between fruit and field, water, and soil. Therefore, the fruit has fragrance, strength, change, and maturity. 'Gande,' the third craving, distinguishes between superior and inferior future consequences. At the time of receiving retribution, there is ascent and descent. Because of the third craving, the superior or inferior future consequences can arise, so the third craving is called 'place of origin.' The second vow takes the fruit as the result; now, saying 'fruit' also takes the fruit as the result. The fruit has already arisen, and the field, water, and soil provide the conditions for the fruit, increasing its fragrance, etc. The field, etc., have different strengths and functions, such as fertility and barrenness. The fruit arises within them, and the fragrance, etc., varies according to the conditions. It is also like this: according to the distinctions of craving, the resulting consequences are superior or inferior. Fragrance, according to the Sautrāntika (Sautrāntika, a school of early Buddhism) and externalist (Tīrthika, non-Buddhist ascetics) doctrines, is considered to be of three types: fragrance, odor, and neutral. Neutral means neither fragrant nor odorous. If it is another school, there are only fragrance and odor, without other smells. And fragrance and odor each have two types: increase and decrease. Like musk, if a person smells it, it will increase the dust near the nose; if an insect smells this fragrance, it will decrease the dust near the nose. Dung
等臭。人若嗅人損鼻鄰虛塵。豬狗嗅之則增鼻鄰虛塵。味有七種。謂甜苦辛酢咸澀灰汁味。澀者如生查等。灰味私謂只應是淡味耳。力者有十種。即輕重冷熱澀滑堅軟漱(俟茍反)糗(丘酉反)。果子熟如林檎之流。其肉則糗。變熟者有三種。一甜。二酸。三刺。此非三味。以三味為名耳。食果入腹。變熟成淡者名甜。變熟成熱者名酸。變熟成風者名刺。淡體甜滑重故名淡為甜。熱體使酢咽故熱名酸。風體能使身瘦面澀。刺體無肥而澀故名風為刺。人身有三分。從心向上是淡位。從心下至臍是熱位。從臍下至足是風位。此三分若相通者。則調適無病。若壅結不通則成病。若以六味約之變熟則不同。甘咸二味變熟成甜。酢味變熟成酸。苦辛澀三味變熟則成刺。威德者。藥木等自有威德。或根能出光。或能卻鬼。或能除毒。如摩伽藥所生之處。一切毒草皆無復毒。力果隨緣有此不同。以喻眾生感報差別。
釋緣云。第四愛慾者。是五陰生緣。五陰從其起故。譬如果緣華滅故生者。第四愛慾染著未來生處。結二有使相接。未來五陰緣其得起故。名第四愛慾為緣。如緣華滅故實得生。事斷故名滅者。事即十二緣生。此據因為事。以因斷不復相續故名滅。即明第一愛慾斷。今十六諦有十六物故滅。下四各以一法為體。無苦
【現代漢語翻譯】 現代漢語譯本： 氣味有臭味等等。如果人聞到人的氣味，會損害鼻腔附近的空隙。豬狗聞到人的氣味，反而會增加鼻腔附近的空隙。味道有七種，分別是甜、苦、辛、酸、咸、澀、灰汁味。澀味就像生的山楂等。灰味我私下認為應該只是淡味罷了。力量有十種，即輕、重、冷、熱、澀、滑、堅、軟、漱（漱口）、糗（乾糧）。果子成熟，比如林檎之類的，它的肉就是糗。變化成熟的有三種，一是甜，二是酸，三是刺。這並非三種味道，而是以三種味道為名罷了。食物進入腹中，變化成熟成為淡味的，叫做甜。變化成熟成為熱味的，叫做酸。變化成熟成為風味的，叫做刺。淡的性質是甜、滑、重，所以淡味叫做甜。熱的性質是使人感到酸澀，所以熱味叫做酸。風的性質能使身體消瘦，面容乾澀，刺的性質是沒有肥膩而乾澀，所以風味叫做刺。人的身體有三個部分，從心向上是淡的位置，從心下到臍是熱的位置，從臍下到足是風的位置。這三個部分如果互相通暢，那麼就調和適宜沒有疾病。如果壅塞不通暢，就會形成疾病。如果用六味來概括，變化成熟的情況就不同。甘味和鹹味變化成熟成為甜味。酸味變化成熟成為酸味。苦味、辛味、澀味變化成熟則成為刺味。威德，藥木等自有威德。或者根能發出光芒，或者能驅除鬼怪，或者能解除毒素。比如摩伽藥所生長的地方，一切毒草都沒有毒性。力量和果實隨著因緣有這些不同，用來比喻眾生感受果報的差別。
解釋緣起說，第四愛慾，是五陰（色、受、想、行、識，構成個體存在的五種要素）產生的因緣。五陰從它而生起。譬如說果實因為花朵凋謝而產生。第四愛慾染著于未來將要出生的處所，連線兩個『有』（欲有、色有、無色有，三有，指眾生輪迴的三種境界），使它們相互連線。未來五陰憑藉它才能生起，所以稱第四愛慾為緣。如同因為花朵凋謝，果實才能得以產生。事情斷絕所以叫做滅，事情就是十二緣生（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。這裡是根據因為事情。因為因斷絕不再相續所以叫做滅。就是說明第一愛慾斷絕。現在十六諦（苦諦、集諦、滅諦、道諦，每一諦有四種觀察，總共十六種）有十六種事物所以滅絕。下面的四種各自以一種法為本體，沒有苦。
【English Translation】 English version: Odors include foul smells, etc. If a person smells another person, it damages the nasal cavity's vicinity. If pigs and dogs smell a person, it increases the nasal cavity's vicinity. There are seven types of tastes: sweet, bitter, pungent, sour, salty, astringent, and alkaline. Astringent tastes are like raw hawthorns, etc. I personally think that alkaline tastes are just bland. There are ten types of forces: light, heavy, cold, hot, astringent, smooth, hard, soft, gargling, and dried food. When fruits ripen, like crabapples, their flesh becomes dried food. There are three types of ripening changes: one is sweet, two is sour, and three is prickly. These are not three tastes, but are named after three tastes. When food enters the abdomen, it ripens into a bland taste, which is called sweet. When it ripens into a hot taste, it is called sour. When it ripens into a windy taste, it is called prickly. The nature of blandness is sweet, smooth, and heavy, so blandness is called sweet. The nature of heat is to cause sourness and astringency, so heat is called sour. The nature of wind can make the body thin and the face astringent. The nature of prickliness is without fat and astringent, so wind is called prickly. The human body has three parts: from the heart upwards is the position of blandness, from the heart down to the navel is the position of heat, and from the navel down to the feet is the position of wind. If these three parts are interconnected, then they are harmonious and without disease. If they are blocked and not interconnected, then disease will form. If we summarize it with the six tastes, the ripening changes are different. Sweet and salty tastes ripen into sweet. Sour tastes ripen into sour. Bitter, pungent, and astringent tastes ripen into prickly. Power and virtue, medicinal trees, etc., have their own power and virtue. Or the roots can emit light, or they can drive away ghosts, or they can remove toxins. For example, in the place where Magadha medicine grows, all poisonous grasses have no toxicity. Strength and fruits have these differences depending on conditions, used to illustrate the differences in sentient beings' karmic retribution.
Explaining Dependent Origination says, the fourth craving (愛慾, àiyù), is the condition for the arising of the five skandhas (五陰, wǔyīn) (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence). The five skandhas arise from it. It is like saying that a fruit is produced because a flower withers. The fourth craving is attached to the future place of birth, connecting the two 'bhava' (有, yǒu) (kama-bhava, rupa-bhava, arupa-bhava, the three realms of existence in which beings transmigrate), connecting them to each other. The future five skandhas rely on it to arise, so the fourth craving is called a condition. It is like because a flower withers, a fruit can be produced. The cessation of things is called extinction, and things are the twelve links of dependent origination (十二緣生, shíèryuánshēng) (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death). This is based on the cause as a thing. Because the cause is cut off and no longer continues, it is called extinction. It explains that the first craving is cut off. Now the sixteen truths (十六諦, shíliùdì) (the four noble truths, each with four aspects, totaling sixteen) have sixteen things, so they are extinguished. The following four each have one dharma as their essence, without suffering.
故名寂靜。苦不據苦受為語。從前生者是果。名果為苦。前明因斷今明果無。若果更生喧動不已。豈稱寂靜。並由果無故。所以寂靜。此即明無第二愛慾。第二愛慾。從初愛慾生。即是果無上故名美妙者。最勝無過無等故言無上。即明無第三愛慾。第三愛慾分別勝負。今明唯勝無劣。即除勝劣。愛慾不更還故。名永離者。若出而更還。非謂永離。今出而不還。故名永離。即明無第四愛慾。第四愛慾結有令相接。是更還生死。今斷此結不得復還。無流心所行故名道者。道即戒定慧為體。從無流心生名之為行。無流心自有三種。一熟。二直。三明。熟故無退。明故不迷。直故是真也。得修慧離散動故熟。熟故不復退失也。若心闇則迷境。由明故不迷也。若有邪僻則不得名直。正趣不邪故名為直。直而無雜故稱真。無流心既具此三德。所生之道。亦具三德也。通達真實境故名如。與四諦理真實境界相稱故名如也。決定故名正行。如經說。唯此是道更無別道。為清凈見故者。無勝之無等之者。故名決定。若更有一法勝此法則成不定。若更有別法等此法者亦非是定。不定則不得稱正行也。論引經證定義故。言唯此是道無別法等之勝之。故言更無別道也。見有兩種。一是僻見。即五見也。二是正見。即盡智也。盡智即阿羅漢。斷煩
【現代漢語翻譯】 現代漢語譯本 因此稱之為寂靜（Nirvana）。苦不以苦受作為言語表達。從前生起的是果報（Karma Vipaka），稱果報為苦。先前說明了因已斷滅，現在說明果報也已消滅。如果果報再次產生，喧囂擾動就不會停止，哪裡還能稱得上寂靜呢？正因為果報已經消滅，所以才是寂靜。這說明沒有第二種愛慾（Kama）。第二種愛慾是從最初的愛慾產生的，也就是因為果報已經消滅，所以稱之為美妙。最殊勝，沒有超過，沒有等同，所以說無上。這說明沒有第三種愛慾。第三種愛慾是分別勝負。現在說明只有殊勝而沒有低劣，也就是去除勝劣的分別。愛慾不再返回，所以稱之為永離。如果出去之後又返回，就不能稱作永離。現在出去之後不再返回，所以稱之為永離。這說明沒有第四種愛慾。第四種愛慾是繫縛有情令其相續不斷，是再次返回生死的根源。現在斷除了這種繫縛，就不能再次返回。沒有無漏之心所產生的行為，所以稱之為道（Marga）。道以戒（Sila）、定（Samadhi）、慧（Prajna）為體。從無漏之心生起，稱之為行。無漏之心自然具有三種功德：一、成熟；二、正直；三、明亮。因為成熟所以不會退轉，因為明亮所以不會迷惑，因為正直所以是真實的。獲得修習智慧，遠離散亂，所以成熟。因為成熟，所以不會再退失。如果內心昏暗就會迷惑境界，因為明亮所以不會迷惑。如果有邪僻，就不能稱作正直。正向趨入而不邪曲，所以稱之為正直。正直而沒有雜染，所以稱之為真。無漏之心既然具備這三種功德，所產生的道，也具備這三種功德。通達真實境界，所以稱之為如（Tathata）。與四聖諦（Cattari Ariya Saccani）的真實境界相符，所以稱之為如。決定不移，所以稱之為正行。如經中所說：『只有這條道路，沒有其他的道路。』爲了清凈的見解。沒有勝過，沒有等同的，所以稱之為決定。如果還有一種法勝過此法，那就成了不定。如果還有別的法等同於此法，也不是決定。不定就不能稱作正行。論中引用經文來證明定義的緣故，說只有這條道路，沒有其他法可以勝過或等同於它。見解有兩種：一是邪見，也就是五見（五種錯誤的見解）；二是正見，也就是盡智（Kshaya-jnana）。盡智就是阿羅漢（Arhat），斷除煩惱。
【English Translation】 English version Therefore, it is called Tranquility (Nirvana). Suffering does not use suffering as a means of expression. What arises from previous lives is the result (Karma Vipaka), and this result is called suffering. It was previously explained that the cause has been extinguished, and now it is explained that the result has also been eliminated. If the result arises again, the noise and disturbance will not cease; how can it be called Tranquility? Precisely because the result has been eliminated, it is Tranquility. This explains the absence of the second desire (Kama). The second desire arises from the initial desire, which means that because the result has been eliminated, it is called Wonderful. It is the most supreme, with nothing surpassing or equaling it, so it is called Unsurpassed. This explains the absence of the third desire. The third desire is the discrimination of victory and defeat. Now it is explained that there is only victory and no inferiority, which means removing the discrimination of victory and defeat. Desire does not return, so it is called Eternal Departure. If it goes out and then returns, it cannot be called Eternal Departure. Now it goes out and does not return, so it is called Eternal Departure. This explains the absence of the fourth desire. The fourth desire binds sentient beings, causing them to continue endlessly, which is the root of returning to birth and death. Now that this bond has been severed, it cannot return again. There is no action arising from the mind of non-outflow, so it is called the Path (Marga). The Path takes morality (Sila), concentration (Samadhi), and wisdom (Prajna) as its essence. Arising from the mind of non-outflow, it is called action. The mind of non-outflow naturally possesses three virtues: first, maturity; second, uprightness; third, brightness. Because of maturity, it does not regress; because of brightness, it is not confused; because of uprightness, it is true. Obtaining the cultivation of wisdom, being far from distraction, it is mature. Because of maturity, it will not be lost again. If the mind is dark, it will be confused about the realm; because of brightness, it will not be confused. If there is crookedness, it cannot be called upright. Rightly approaching without crookedness, it is called upright. Upright and without impurities, it is called true. Since the mind of non-outflow possesses these three virtues, the Path that arises from it also possesses these three virtues. Penetrating the true realm, it is called Suchness (Tathata). Corresponding to the true realm of the Four Noble Truths (Cattari Ariya Saccani), it is called Suchness. Being decisive and unwavering, it is called Right Practice. As the sutra says, 'Only this is the path; there is no other path.' For the sake of pure view. There is nothing surpassing or equaling it, so it is called decisive. If there is another dharma that surpasses this dharma, then it becomes uncertain. If there is another dharma equal to this dharma, it is also not decisive. If it is uncertain, it cannot be called Right Practice. Because the treatise quotes the sutras to prove the definition, it says that only this is the path; there is no other dharma that can surpass or equal it. There are two kinds of views: one is wrong view, which is the five views (five kinds of wrong views); the other is right view, which is the knowledge of exhaustion (Kshaya-jnana). The knowledge of exhaustion is the Arhat (Arhat), who has severed afflictions.
惱已盡所得智也。能斷除僻見。得阿羅漢正見故。言為清凈見故也。若曲解見道。第十三心亦得名正見。以能清凈見故。名為正行。故唯正行是道。此外豈復有別道耶。畢竟度故名出離者。滅諦是畢竟。以畢竟不生故也。無流智斷除煩惱。越諸流證得無為故名為度。無為既是畢竟。證得無為度亦畢竟故。以滅諦。畢竟之名目。度名為畢竟。以畢竟度故稱出離也。論云。經中又說。眾生有四見。一常見。二樂見。三我所見。四我見。佛為破此四見故。說無常苦空無我。釋此語者。起見之時必先起我見。起我見時即具起餘三見。起我見者計我為常。即起常見。我既是常。如刀不能斫火不可燒。既不可破壞。此即是樂。即是樂見。既計有我我所在處。即是我所。即是我所見。若破我見餘三見俱被破。僧佉鞞世師等作此執也。僧佉鞞世師等。又起常見云。無不有有不無。一切法無則恒無。無不成有。有則恒有。有不成無故。一切法皆是常。現見一切法。有生滅者。此是轉異耳。非其體始生。非其體終滅。如金轉為環玔。金體不曾生滅也。其說自性生空等五大。五大復生五根。何者自性生空。空與聲俱起。空是本聲是末。聲是空德空最細無物能破之。自性生風。與觸俱起。風是本觸是末。觸即是風德。風粗空細。以空來破風。風
【現代漢語翻譯】 現代漢語譯本 惱已儘是所獲得的智慧。能夠斷除錯誤的見解，因為證得阿羅漢的正見，所以說這是清凈的見解。如果曲解見道，第十三剎那的心也能被稱為正見，因為它能夠清凈地見。因此，只有正行才是真正的道路，此外難道還有別的道路嗎？ 畢竟度，指的是滅諦是究竟的，因為它畢竟不再生起。以無漏的智慧斷除煩惱，超越諸流，證得無為的境界，所以稱為『度』。無為既然是究竟的，證得無為的『度』也是究竟的。因此，以滅諦的『畢竟』之名來稱呼『度』，因為是究竟的解脫，所以稱為『出離』。 論中說，經中又說，眾生有四種錯誤的見解：一是常見（認為事物是永恒不變的），二是樂見（認為事物是快樂的），三是我所見（認為事物是屬於我的），四是我見（認為有獨立的『我』存在）。佛陀爲了破除這四種錯誤的見解，所以宣說了無常、苦、空、無我。 解釋這段話，生起錯誤的見解時，必定先產生我見。生起我見時，就同時具備了其餘三種見解。執著於我見的人，認為『我』是永恒不變的，因此產生常見。既然『我』是永恒的，就像刀不能砍斷，火不能燒燬，既然不能被破壞，這就是快樂，也就是樂見。既然認為有『我』，『我』所在的地方，就是『我所』，也就是我所見。如果破除了我見，其餘三種見解也就都被破除了。僧佉（Samkhya，數論派）和鞞世師（Vaisheshika，勝論派）等外道就是這樣執著的。 僧佉（Samkhya，數論派）和鞞世師（Vaisheshika，勝論派）等外道，又生起常見，認為『無』不可能變成『有』，『有』不可能變成『無』。一切法如果本來沒有，就永遠不會有；如果本來有，就永遠存在，不會消失。所以一切法都是常恒不變的。現在看到一切法有生有滅，這只是轉變而已，不是它的本體開始產生，也不是它的本體最終消滅。就像金子變成戒指或手鐲，金子的本體並沒有產生或消滅。 他們說自性（Prakriti，自性）產生空等五大（五種基本元素：空、風、火、水、地）。五大又產生五根（五種感官：眼、耳、鼻、舌、身）。什麼是自性產生空呢？空與聲同時產生，空是根本，聲是末端。聲是空的特性，空最細微，沒有東西能夠破壞它。自性產生風，與觸覺同時產生，風是根本，觸覺是末端。觸覺就是風的特性。風粗糙，空細微，用空來破壞風。
【English Translation】 English version 'Nao yi jin' (惱已盡, afflictions are exhausted) is the wisdom attained. It can eradicate perverse views because it attains the right view of an Arhat (阿羅漢, one who is free from rebirth), hence it is said to be a pure view. If the path of seeing is misinterpreted, the thirteenth moment of mind can also be called right view because it can see purely. Therefore, only right practice is the true path; is there any other path besides this? 'Bi jing du' (畢竟度, ultimate crossing over) refers to Nirvana (滅諦, the truth of cessation) being ultimate because it ultimately does not arise again. With the wisdom free from outflows, afflictions are severed, the streams are crossed, and the unconditioned state is attained, hence it is called 'crossing over'. Since the unconditioned is ultimate, the 'crossing over' that attains the unconditioned is also ultimate. Therefore, the name 'ultimate' is used to describe 'crossing over' with the Nirvana. Because it is the ultimate liberation, it is called 'departure'. The treatise says that the sutra also says that sentient beings have four wrong views: the view of permanence (常, thinking things are eternal), the view of pleasure (樂, thinking things are pleasurable), the view of self-possession (我所, thinking things belong to oneself), and the view of self (我, thinking there is an independent self). The Buddha, in order to break these four wrong views, spoke of impermanence, suffering, emptiness, and non-self. Explaining this, when wrong views arise, the view of self must arise first. When the view of self arises, the other three views are simultaneously present. Those who cling to the view of self think that the 'self' is eternal, thus giving rise to the view of permanence. Since the 'self' is eternal, like a knife cannot cut it and fire cannot burn it, since it cannot be destroyed, this is pleasure, which is the view of pleasure. Since there is a 'self', the place where the 'self' is, is 'what belongs to the self', which is the view of self-possession. If the view of self is broken, the other three views are also broken. The Samkhya (僧佉, enumeration school) and Vaisheshika (鞞世師, particularist school) and other heretics are attached to this. The Samkhya (僧佉, enumeration school) and Vaisheshika (鞞世師, particularist school) and other heretics also give rise to the view of permanence, thinking that 'non-existence' cannot become 'existence', and 'existence' cannot become 'non-existence'. If all dharmas (法, phenomena) were originally non-existent, they would never exist; if they were originally existent, they would always exist and would not disappear. Therefore, all dharmas are permanent and unchanging. Seeing that all dharmas have arising and ceasing is just a transformation, not that their substance begins to arise or that their substance ultimately ceases. Just like gold being transformed into a ring or bracelet, the substance of the gold does not arise or cease. They say that Prakriti (自性, nature) produces the five great elements (五大, five basic elements: space, wind, fire, water, earth). The five great elements then produce the five sense organs (五根, five senses: eyes, ears, nose, tongue, body). What is Prakriti producing space? Space and sound arise simultaneously, space is the root, and sound is the end. Sound is the characteristic of space, space is the most subtle, and nothing can destroy it. Prakriti produces wind, and touch arises simultaneously, wind is the root, and touch is the end. Touch is the characteristic of wind. Wind is coarse, space is subtle, and space is used to destroy wind.
雜于空。風則具兩德。自德是觸。他德是聲色。自性生火。火與色俱生。火是本色是末。色即是火德。火粗風細。風來破火。火雜于風。火具三德。自德是色。他德是聲。觸自性生水。水與味俱生。水是本味是末。味即是水德。水粗火細。火來破水。水雜於火。水具四德。自德是味。他德是聲。色觸也。自性生地。地與香俱起。地是本香是末。香是地德。地粗而水細。水來破地。地雜於水。地具五德。自德是香。他德是聲。色觸味也。五大作因生五根。五根是果。空生耳。耳還取空。自德不取他德故。唯聞于聲不見色等也。風生皮。皮即皮肉等也。皮還取風。自德唯取觸不取余德也。以火生眼。以水生舌。以地生鼻。類前兩可解耳。五根既從五大生。五根滅還歸五大。耳根滅還歸空。乃至鼻根滅還歸地。故諸法是常也。破常見者。明未有已有滅即是先無後無故是無常。其言無不有。今明未有有。未有是無。本是無今成有。則無不恒無。其言有不無。今明已有無。先是有今成無。則有不恒有也。問火雲何能破水。答色是火德。水中有色即是以火破水也。問何者是自性。而說其能生耶。答有三種法。一名自性。二名人。三名變異。三種中初一但名自性。人但名人。變異亦名自性。亦名變異。所以爾者。初一無知。故不得名
人。無轉故不得名變異。故但稱自性也。人有知不能取。不得名自性。無轉故不得名變異。但得名人也。從三德以去悉無知。其能傳生后故名性。從他生有轉故名變異也。三法悉是常前兩是常。而無變異。后一是常而變異。如金性不改而有環玔之異。人即是我也。自性如盲人能行而不見路人。如有目而無足人。能見不能行。自效能作而不能知。人能知而不能作。人與自性共合則生變異自性。自性凡有八種。一根本自性。二三德自性。三大自性。四我執自性。五唯塵自性。六大實自性。七知根自性。八業根自性。三中之第一是根本自性。本來有之。從根本自性。生七種自性。七種自性並是變異自性也。從根本性生三德自性。三德者天竺語。第一名薩埵。無的相翻義翻。應言妙有。其生時精妙而體是有也。二名阿羅社(常荷反)。正翻為塵。動而能染。染故名塵。三名多摩。正翻為闇。其體塞也。若以義立者。第一名輕光。第二名動持。第三名重塞一切法若內若外。不出此三種。先論外論。外法約四大論之者。空大及火大是輕光。風大是動持。而能持物令不墮落也。地水是重塞。其體重而闇塞也。約六趣者。天是輕光。人是動持。四惡趣是重塞也。約內法論之者。舍受是輕光。樂受是動持。心動搖而執捉于境。苦受是重塞
【現代漢語翻譯】 現代漢語譯本 人，因為沒有轉變的緣故，不能稱為『變異』，所以只稱為『自性』（Prakrti，本性、自性）。人（Purusha，神我）有知覺但不能主動創造，所以不能稱為『自性』；沒有轉變的緣故，不能稱為『變異』，只能稱為『人』。從三德（Triguna，三種性質）開始往後，都沒有知覺，但它們能夠傳遞生命到後世，所以稱為『性』。從他物產生，並且有轉變，所以稱為『變異』。 這三種法（三德）都是常，前兩種是常，並且沒有變異，后一種是常，但有變異。比如金子的性質不變，但可以有戒指、手鐲等不同的形狀。人就是『我』（Atman，真我）。自性就像盲人，能行走但看不見路；人就像有眼睛但沒有腿的人，能看見但不能行走。自效能夠創造但不能知覺，人能夠知覺但不能創造。人和自性共同結合，就產生變異的自性。自性總共有八種：一是根本自性（Mula-Prakrti，根本自性），二是三德自性，三大自性（Mahat，大），四是我執自性（Ahamkara，我慢），五是唯塵自性（Tanmatra，唯量），六是大實自性（Mahabhuta，大元素），七是知根自性（Buddhindriya，感覺器官），八是業根自性（Karmendriya，行動器官）。 這三種自性中的第一種是根本自性，本來就存在。從根本自性產生七種自性，這七種自性都是變異的自性。從根本自性產生三德自性。三德是天竺語，第一種叫薩埵（Sattva），沒有固定的翻譯，勉強翻譯應該叫『妙有』，它產生時精妙而本體是存在的。第二種叫阿羅社（Rajas），正確的翻譯是『塵』，它會動並且能夠污染，因為污染所以叫『塵』。第三種叫多摩（Tamas），正確的翻譯是『闇』，它的本體是阻塞的。如果從意義上來說，第一種叫輕光，第二種叫動持，第三種叫重塞。一切法，無論是內在的還是外在的，都離不開這三種性質。 先說外在的法，如果從四大（四大元素）來說，空大（Akasha，空間）和火大（Tejas，火）是輕光，風大（Vayu，風）是動持，能夠支撐物體使之不墜落。地大（Prithvi，地）和水大（Ap，水）是重塞，它們的本體沉重而閉塞。如果從六趣（六道）來說，天道是輕光，人道是動持，四惡趣是重塞。 如果從內在的法來說，舍受（Upeksha，舍受）是輕光，樂受（Sukha，樂受）是動持，心動搖並且執取于境界，苦受（Dukkha，苦受）是重塞。
【English Translation】 English version Person (Purusha), because there is no transformation, cannot be called 'modification (Vikriti)'. Therefore, it is only called 'Self-nature (Prakrti)'. Person has consciousness but cannot create actively, so it cannot be called 'Self-nature'; because there is no transformation, it cannot be called 'modification', it can only be called 'Person'. Starting from the three qualities (Triguna), none of them have consciousness, but they can transmit life to future generations, so they are called 'nature'. It is produced from other things and has transformation, so it is called 'modification'. These three dharmas (Triguna) are all permanent, the first two are permanent and have no modification, the last one is permanent but has modification. For example, the nature of gold does not change, but it can have different shapes such as rings and bracelets. Person is 'I' (Atman). Self-nature is like a blind person who can walk but cannot see the road; Person is like a person with eyes but no legs, who can see but cannot walk. Self-nature can create but cannot perceive, Person can perceive but cannot create. When Person and Self-nature combine, they produce modified Self-nature. There are eight kinds of Self-nature in total: one is fundamental Self-nature (Mula-Prakrti), two is three qualities Self-nature, three is great Self-nature (Mahat), four is ego Self-nature (Ahamkara), five is only subtle elements Self-nature (Tanmatra), six is great elements Self-nature (Mahabhuta), seven is sense organs Self-nature (Buddhindriya), and eight is action organs Self-nature (Karmendriya). The first of these three Self-natures is the fundamental Self-nature, which originally exists. Seven kinds of Self-nature are produced from the fundamental Self-nature, and these seven kinds of Self-nature are all modified Self-nature. The three qualities Self-nature is produced from the fundamental Self-nature. The three qualities are in the language of India. The first is called Sattva (Sattva), there is no fixed translation, and the forced translation should be called 'wonderful existence', it is exquisite when it is produced and the body is existent. The second is called Rajas (Rajas), the correct translation is 'dust', it moves and can pollute, so it is called 'dust'. The third is called Tamas (Tamas), the correct translation is 'darkness', its body is blocked. If from the meaning, the first is called light and light, the second is called dynamic support, and the third is called heavy block. All dharmas, whether internal or external, cannot be separated from these three qualities. First, let's talk about external dharmas. If we talk about the four great elements (four great elements), space (Akasha) and fire (Tejas) are light and light, wind (Vayu) is dynamic support, which can support objects so that they do not fall. Earth (Prithvi) and water (Ap) are heavy and blocked, and their bodies are heavy and closed. If we talk about the six realms (six paths), the heavenly realm is light and light, the human realm is dynamic support, and the four evil realms are heavy and blocked. If we talk about internal dharmas, equanimity (Upeksha) is light and light, pleasure (Sukha) is dynamic support, the mind shakes and grasps the realm, and suffering (Dukkha) is heavy and blocked.
。智慧是輕光。貪是動持。瞋癡是重塞也。初生三德時。內妙有始顯。外法未顯后時方顯也。從三德自性。生大自性。大者是覺。覺是諸知之本。有覺察之用也。從大自性生我執自性。執言有我與他異也。若是僧佉義。從我執生唯塵。唯塵生大實。若鞞世師義。從大實生唯塵。今且依前釋。言唯塵者。唯有五塵。余法未顯也。從五塵生大實。即五大。一切法無出其外者。故名大也。實者一切法。去來皆在此五中。一切法自有變異。其體常在無異。如眼根壞還歸空大。眼根自有壞。空大不壞。乃至鼻根歸地亦爾。故名實也。從大實生知根。眼等五根能知故也。從知根生業根。業根有五。一口。二手。三腳。四尻。五男女根。口能語為語之根。語即是口業。手為捉根。捉是手業。腳為行根。行是腳業。尻為放根。能放糞穢。放是尻業。男女根能生子。為生子根。生子是男女根業也。此即是二十五句。實諦義。五業根。五知根。五塵。五大。為二十。我執為二十一。大為二十二。三德為二十三。人為二十四。自性為二十五也。問約五大論三德。五大隻應屬大實。那忽屬三德耶。答其體性屬三德。五大自屬大實。由如一牙分為多牙。或刻為馬。或刻為象。像馬雖異體性是牙。五大亦爾。五大自屬大實。逐其體性相攝。自屬三德
也。前言自性生空等。即說根本。自效能生也。僧佉義明因中具有果。如缽多樹子中具足已有枝葉華果。自性之中已具足有七種變異自性。人與其合時。七種則次第顯現。名之為生耳。非先無後有名為生也。問三德有智慧及三煩惱。緣何物為境。答其是妙有法不緣境起。如佛家三善根。三不善根復何所緣起耶。問三德中有智慧。大言是覺。那忽言變異自性悉非知耶。人是知者。人能知耳。七種變異自無知用。如人能斫故名刀。為能斫耳。刀實不能斫也。問唯塵是色等五塵。云何用塵來顯大實耶。答五大並是鄰虛不可見。色等五塵是五大之末。見末方得顯本。色等五塵非鄰虛故可見也。問自性是能生。亦是能變。三德望自性是所生所變。望大是能生能變。何故自效能生得受生名。能變不得受變名。而三德具受兩名耶。答能變能生並是因名。所變所生並是果名。直呼為變直呼為生者。此是果名。果起方是變是生耳。因未有變及生也。今言自性。能生者即是能變。說能變為能生耳。其非所變故。不得受變名。三德具能所二義。故受兩名也。問何以能生為自性耶。答能生是本。本是自性義。故受自性名。問人亦是本。何不受自性名耶。答其無作用。不能變他故。不受自性名也。樂見者。尼捷子等起見。謂言生死真實是樂涅槃真
【現代漢語翻譯】 現代漢語譯本 也。前面說的自性生空等等，就是說的根本。自效能夠產生萬物。僧佉（Sengqie，古印度數論派哲學）的理論闡明了因中具有果。比如缽多樹的種子中已經具有枝葉花果。自性之中已經完全具有七種變異的自性。人與其結合時，七種變異就會依次顯現，這叫做產生。不是先沒有後有的叫做產生。 問：三德（Sande，悅、苦、暗三種屬性）有智慧以及三種煩惱，以什麼為對像？ 答：它們是妙有法，不是緣于外境而生起的。如同佛家的三種善根、三種不善根，又緣何而生起呢？ 問：三德中有智慧，大（Da，自性）被稱為覺，為什麼又說變異的自性都不是知覺呢？ 人是知覺者，人能夠知覺。七種變異本身沒有知覺的作用。如同人能砍東西，所以稱刀為能砍，只是說刀具有砍的功能，刀實際上不能砍。 問：只有塵是色等五塵（Wuchen，色、聲、香、味、觸），為什麼用塵來顯示大（Da，自性）的真實呢？ 答：五大（Wuda，地、水、火、風、空）都是鄰虛，不可見。色等五塵是五大的末端。見到末端才能顯示根本。色等五塵不是鄰虛，所以可以看見。 問：自性是能生，也是能變。三德相對於自性是所生所變，相對於大（Da，自性）是能生能變。為什麼自效能生能夠接受生的名稱，能變不能接受變的名稱，而三德卻同時接受兩個名稱呢？ 答：能變能生都是因的名稱，所變所生都是果的名稱。直接稱為變、直接稱為生，這是果的名稱。果產生才是變、才是生。因還沒有變和生。現在說自性，能生也就是能變，說能變也就是能生。因為它不是所變，所以不能接受變的名稱。三德兼具能和所兩種含義，所以接受兩個名稱。 問：為什麼能生被稱為自性呢？ 答：能生是根本，根本就是自性的含義，所以接受自性的名稱。 問：人也是根本，為什麼不接受自性的名稱呢？ 答：因為人沒有作用，不能改變其他事物，所以不接受自性的名稱。樂見者，尼捷子（Nijiezi）等人產生這樣的見解，認為生死是真實的快樂，涅槃是真實的...
【English Translation】 English version Also. The aforementioned self-nature being empty, etc., speaks of the root. Self-nature is capable of generating. The Samkhya (Sengqie, an ancient Indian school of philosophy) doctrine clarifies that the effect is inherent in the cause. For example, the seed of a Patra tree already contains branches, leaves, flowers, and fruits. Within self-nature, there are already fully present seven kinds of differentiated self-natures. When a person unites with it, the seven differentiations will manifest in sequence, which is called generation. It is not that something first does not exist and then comes into being that is called generation. Question: The three Gunas (Sande, the three attributes of pleasure, pain, and darkness) possess wisdom and three afflictions. What do they take as their object? Answer: They are wondrously existent dharmas that do not arise from external objects. Just like the three wholesome roots and three unwholesome roots in Buddhism, what do they arise from? Question: Among the three Gunas, wisdom exists, and the Great (Da, self-nature) is called awareness. Why then is it said that the differentiated self-natures are all without awareness? The person is the one who is aware; the person is capable of awareness. The seven differentiations themselves do not have the function of awareness. Just as a person can chop things, so a knife is called capable of chopping, but it is only said that the knife has the function of chopping; the knife cannot actually chop. Question: Only dust is the five dusts such as form (Wuchen, form, sound, smell, taste, touch). How then is dust used to reveal the reality of the Great (Da, self-nature)? Answer: The five Great Elements (Wuda, earth, water, fire, wind, space) are all adjacent to emptiness and cannot be seen. The five dusts such as form are the extremities of the five Great Elements. Only by seeing the extremities can the root be revealed. The five dusts such as form are not adjacent to emptiness, so they can be seen. Question: Self-nature is capable of generating and also capable of transforming. Relative to self-nature, the three Gunas are what is generated and transformed; relative to the Great (Da, self-nature), they are capable of generating and transforming. Why is it that self-nature, being capable of generating, can receive the name of generation, while being capable of transforming cannot receive the name of transformation, but the three Gunas receive both names simultaneously? Answer: Being capable of transforming and being capable of generating are both names of the cause; what is transformed and what is generated are both names of the effect. Directly calling it transformation, directly calling it generation, these are names of the effect. Only when the effect arises is there transformation and generation. The cause does not yet have transformation and generation. Now speaking of self-nature, being capable of generating is the same as being capable of transforming; speaking of being capable of transforming is the same as being capable of generating. Because it is not what is transformed, it cannot receive the name of transformation. The three Gunas possess both the meaning of being capable and what is, so they receive both names. Question: Why is being capable of generating called self-nature? Answer: Being capable of generating is the root; the root is the meaning of self-nature, so it receives the name of self-nature. Question: The person is also the root, why does it not receive the name of self-nature? Answer: Because the person does not have function and cannot transform other things, it does not receive the name of self-nature. Those who delight in seeing, such as Nijiezi (Nijiezi) and others, generate such views, believing that birth and death are real happiness, and Nirvana is real...
實是苦。其推之云。如人無一手一目。此是苦不。若是苦者。無一手一目以自是苦。都無此身豈非極苦耶。涅槃中既無復五陰。故云涅槃是真實極苦也。無一手一目。傍人為治。更得一手一目時此是樂不。是樂者。得一手一目以自是樂。具足一身。豈非極樂。現在世既具有五根。故知有身真實是極樂也。僧佉鞞世師。又起樂見云。生死真實有樂有苦。人天是真實樂。地獄畜生等真實是苦。其以因推之。因既真實有善有惡。惡能感苦。善能感樂。以因真實故。知果亦真實也。破此兩見者。生死互相待故生樂耳。何以知然。以粗為樂。以細為苦。如餓鬼緣地獄為苦。自緣其報為樂。畜生緣餓鬼為苦。自緣其報為樂。阿修羅緣畜生為苦。自緣其報為樂。如此人天色無色界中。互相形待。妄謂為樂。極至非想。若以涅槃望非想。非想為苦。涅槃為樂。既無復有勝涅槃者。故涅槃是真實樂。生死真實是苦。若大乘三乘涅槃復有異。今不論此也。問常言。上罪地獄。中罪畜生。下罪餓鬼。今那得言畜生勝餓鬼耶。答若小乘則如所引大乘理論。畜生勝餓鬼。餓鬼帶火而行。受重之苦。頸小腹大。恒患飢渴。設值清流謂為猛火。畜生之中無此等事。故知為勝也。破后見者。生死以有流為因。雖是善因善亦有流。既是有流故非真實。如有
【現代漢語翻譯】 現代漢語譯本 真實是苦。他們推論說：比如人沒有一隻手、一隻眼睛，這是苦嗎？如果這是苦，那麼沒有一隻手、一隻眼睛的人會認為這是苦。如果完全沒有這個身體，豈不是極苦嗎？涅槃中既然沒有五蘊，所以說涅槃是真實的極苦。沒有一隻手、一隻眼睛，旁邊的人來治療，重新得到一隻手、一隻眼睛時，這是樂嗎？如果是樂，那麼得到一隻手、一隻眼睛的人會認為這是樂。如果具足一身，豈不是極樂？現在世間既然具有五根，所以知道有身體真實是極樂。 僧佉（Samkhya，數論派）和鞞世師（Vaisheshika，勝論派）又產生了樂的見解，認為生死真實有樂有苦，人天是真實的樂，地獄畜生等是真實的苦。他們用因來推論：因為真實有善有惡，惡能感召苦，善能感召樂。因為因是真實的，所以知道果也是真實的。 破斥這兩種見解的人認為，生死是互相依賴的，所以才產生樂的感受。為什麼知道是這樣呢？因為以粗糙的為樂，以精細的為苦。比如餓鬼以地獄為苦，自己所受的果報為樂。畜生以餓鬼為苦，自己所受的果報為樂。阿修羅以畜生為苦，自己所受的果報為樂。如此人天色無色界中，互相比較，妄想認為是樂。即使到了非想非非想處天，如果以涅槃來衡量非想非非想處天，非想非非想處天就是苦，涅槃就是樂。既然沒有勝過涅槃的，所以涅槃是真實的樂，生死真實是苦。如果大乘三乘的涅槃又有不同，現在不討論這些。 問：常說，上等罪業墮地獄，中等罪業墮畜生，下等罪業墮餓鬼。現在怎麼說畜生勝過餓鬼呢？答：如果從小乘理論來說，就像所引用的《大乘理論》所說，畜生勝過餓鬼。餓鬼帶著火焰行走，遭受極重的痛苦，脖子細小肚子大，經常遭受飢渴的折磨。即使遇到清澈的流水，也認為是猛烈的火焰。畜生之中沒有這些事情，所以知道畜生勝過餓鬼。 破斥後面的見解的人認為，生死以有漏為因，即使是善因，善也是有漏的。既然是有漏的，就不是真實的。比如...
【English Translation】 English version Reality is suffering. They argue: For example, if a person lacks a hand and an eye, is this suffering? If it is suffering, then the person without a hand and an eye perceives it as suffering. If there is no body at all, wouldn't that be extreme suffering? Since there are no Five Skandhas (five aggregates of existence) in Nirvana, it is said that Nirvana is truly extreme suffering. If someone lacks a hand and an eye, and others treat them, and they regain a hand and an eye, is this happiness? If it is happiness, then the person who regains a hand and an eye perceives it as happiness. If one possesses a complete body, wouldn't that be extreme happiness? Since the present world possesses the Five Roots (five sense organs), it is known that having a body is truly extreme happiness. The Samkhya (Samkhya school, enumeration) and Vaisheshika (Vaisheshika school, particularity) schools further generate the view of happiness, believing that birth and death truly have happiness and suffering, humans and gods are true happiness, and hells and animals are true suffering. They infer from cause: because there is truly good and evil, evil can bring about suffering, and good can bring about happiness. Because the cause is real, it is known that the effect is also real. Those who refute these two views believe that birth and death are interdependent, so happiness arises. How is it known to be so? Because coarse things are considered happiness, and fine things are considered suffering. For example, a hungry ghost considers hell to be suffering, but considers its own retribution to be happiness. An animal considers a hungry ghost to be suffering, but considers its own retribution to be happiness. An Asura (demigod) considers an animal to be suffering, but considers its own retribution to be happiness. Thus, in the realms of humans, gods, form, and formlessness, they compare with each other and falsely believe it to be happiness. Even reaching the Realm of Neither Perception Nor Non-Perception, if Nirvana is used to measure the Realm of Neither Perception Nor Non-Perception, the Realm of Neither Perception Nor Non-Perception is suffering, and Nirvana is happiness. Since there is nothing superior to Nirvana, Nirvana is true happiness, and birth and death are true suffering. If the Nirvana of the Mahayana (Great Vehicle) and the Three Vehicles are different, these are not discussed now. Question: It is often said that the highest sins lead to hell, medium sins lead to animals, and the lowest sins lead to hungry ghosts. How can it now be said that animals are superior to hungry ghosts? Answer: If from the perspective of the Hinayana (Small Vehicle) theory, as stated in the cited 'Mahayana Theory', animals are superior to hungry ghosts. Hungry ghosts walk with flames, suffering extreme pain, with thin necks and large bellies, constantly suffering from hunger and thirst. Even when encountering clear water, they perceive it as fierce flames. Animals do not have these things, so it is known that animals are superior to hungry ghosts. Those who refute the later view believe that birth and death have outflows as their cause. Even if it is a good cause, good also has outflows. Since it has outflows, it is not real. For example...
好食以毒藥內中。則不復成好食。善既非真實。樂豈是真實耶。論言我作器故名我所者。僧佉鞞世師作此執。一是內作器。二是外作器。我是知者作者受者。知是我法。即是九法中之覺法也。心是我內作器。根是我外作器。塵是我資糧。知有五根塵各五。心只是一。心及我皆常。非法令其共合。已前解所以。名作器者。如世間斧鋸等。是工巧人之作器。其用之作床機等。心及根亦爾。我用之見色聞聲。故名作器。由塵生知故名資糧也。以內作器證有我。以外作器證有內作器。以資糧證有根。我法通證有我及作器資糧也。內作器證有我者。我是作者。若無有我。誰使心在眼。或時在耳鼻舌中耶。故知有我也。外作器證有內作器者。凡證兩義。一證心是一。心若是多。何故一時中不併生五知以知五塵耶。故知只是一心。在眼中則能見不能聞。在耳中則能聞不能見色。故五根不併用也。二證心是有。若有心者既恒有。有我恒有五根。何不恒生知知五塵耶。心在根中時。方能知塵。故知必定有心也。資糧證有外作器者。若無外作器。眼根壞時何故不見覆見色耶。故知必有外作器也。我法通證四事者。心非是知。根塵亦爾。若無有我。豈得有知。我是知者。故知是我法既有我。法證有我也。若無有心。則一時中並有五知。若知色
時不能知聲。故知必定有心。在根中故知得生亦得以知證心是一。心若不一。五心並在根中。則一時一時中應有五知也。若無有根。根壞之時。何故不生知耶。若無有五塵。知何所知耶。心與我共合故。名內作器。根不與我合故。名外作器。塵是前境。能資生我法。名我資糧也。其即名我作器。及我資糧為我所也。
僧佉立有我。以五義為證。一聚集為他故知有我。如世人為弘通法故聚集經書。非是自為。乃是為他。又如世人聚集牀蓆。亦非自為。乃為擬他。既見聚集為他。則有他人也。眾生身亦爾。五塵四大五根五陰等聚集。見其聚集。知非自為必是為他。他即是我故。知有我也。二見自性變異。為三德等七法故知有我。自性非知。其不能變異。為三德等七法。既能變異。為三德等七法。知必有知者來合之方得有變異。知者即是我故。知有我也。
三見變異。中有覺故知有我。自性非覺。自性是本變異是末。本既無覺。末中不應有覺。變異中既有覺。故知別有覺體。未合自性故。變異中有覺。覺體即是我。是我故知有我也。此一事即顯我被繫縛。以從覺生我執故也。四見有可用故知有我。既有可用知必有能用。自性是可用。我是能用。既見有可用故。知必有能用。故知有我也。其譬云。如女人是可用男
【現代漢語翻譯】 現代漢語譯本 時間不能感知聲音。因此可知必定有心（citta，意）。因為心存在於根（indriya，感官）中，所以知道產生認知也是因為心是一體的。如果心不是一體的，那麼五種心同時存在於根中，那麼每一時刻都應該有五種認知。如果沒有根，或者根損壞的時候，為什麼不會產生認知呢？如果沒有五塵（pañca āyatana，色、聲、香、味、觸），心又認知什麼呢？心與我（ātman，靈魂）共同結合，所以稱為『內作器』。根不與我結合，所以稱為『外作器』。塵是前面的境界，能夠資助產生我的法，稱為『我的資糧』。它們就被稱為我的作器以及我的資糧，為我所擁有。
僧佉（Sāṃkhya，數論派）立論有我，以五種理由作為證明：一、聚集是爲了他人，因此可知有我。例如世人爲了弘揚佛法而聚集經書，不是爲了自己，而是爲了他人。又如世人聚集牀蓆，也不是爲了自己，而是爲了給他人準備。既然看到聚集是爲了他人，那麼就有他人存在。眾生的身體也是如此，五塵、四大（mahābhūta，地、水、火、風）、五根、五陰（pañca-khandha，色、受、想、行、識）等聚集在一起，看到這種聚集，就知道不是爲了自己，必定是爲了他人。這個『他』就是我，因此可知有我。二、看到自性（prakṛti，自性）變異，是爲了三德（guṇa， सत्त्व、 रजस्、तमस्， सत्त्व-純粹，रजस्-激情，तमस्-黑暗）等七法，因此可知有我。自性沒有認知能力，它不能變異為三德等七法。既然能夠變異為三德等七法，就知道必定有認知者來結合它，才能產生變異。這個認知者就是我，因此可知有我。
三、看到變異之中有覺（buddhi，覺性），因此可知有我。自性沒有覺性，自性是根本，變異是末端。根本既然沒有覺性，末端中不應該有覺性。變異中既然有覺性，因此可知另外有覺的本體，未與自性結合。因此變異中有覺性，覺的本體就是我。因為是我，所以知道我被繫縛，因為從覺產生了『我執』。四、看到有可以被使用的東西，因此可知有我。既然有可以被使用的東西，就知道必定有能夠使用的主體。自性是可以被使用的，我是能夠使用的主體。既然看到有可以被使用的東西，因此可知必定有能夠使用的主體，所以可知有我。這就像女人是可以被使用的，男人
【English Translation】 English version Time cannot know sound. Therefore, it is known that there must be a mind (citta). Because the mind is in the root (indriya), it is known that the arising of cognition is also because the mind is one. If the mind were not one, and the five minds were all in the root, then there should be five cognitions at every moment. If there were no root, or when the root is damaged, why would cognition not arise? If there were no five sense objects (pañca āyatana), what would the mind know? The mind and the self (ātman) combine together, so it is called the 'inner instrument'. The root does not combine with the self, so it is called the 'outer instrument'. The sense objects are the preceding realm, which can support the arising of my dharma, called 'my sustenance'. They are called my instruments and my sustenance, possessed by me.
The Sāṃkhya school posits the existence of the self, using five reasons as proof: First, gathering is for the sake of others, therefore it is known that there is a self. For example, people gather scriptures to propagate the Dharma, not for themselves, but for others. Also, like people gathering beds and mats, it is not for themselves, but to prepare for others. Since it is seen that gathering is for others, then there must be others. The body of sentient beings is also like this, the five sense objects, the four great elements (mahābhūta), the five roots, the five aggregates (pañca-khandha), etc., gather together. Seeing this gathering, it is known that it is not for oneself, but must be for others. This 'other' is the self, therefore it is known that there is a self. Second, seeing the transformation of nature (prakṛti), it is for the sake of the three qualities (guṇa, सत्त्व, रजस्, तमस्) and other seven principles, therefore it is known that there is a self. Nature has no cognitive ability, it cannot transform into the three qualities and other seven principles. Since it can transform into the three qualities and other seven principles, it is known that there must be a knower who combines with it, in order to produce transformation. This knower is the self, therefore it is known that there is a self.
Third, seeing that there is awareness (buddhi) in transformation, therefore it is known that there is a self. Nature has no awareness, nature is the root, and transformation is the end. Since the root has no awareness, there should be no awareness in the end. Since there is awareness in transformation, it is known that there is another entity of awareness, not combined with nature. Therefore, there is awareness in transformation, the entity of awareness is the self. Because it is the self, it is known that the self is bound, because 'self-attachment' arises from awareness. Fourth, seeing that there are things that can be used, therefore it is known that there is a self. Since there are things that can be used, it is known that there must be a subject who can use them. Nature is what can be used, and I am the subject who can use it. Since it is seen that there are things that can be used, therefore it is known that there must be a subject who can use them, so it is known that there is a self. It is like a woman is what can be used, and a man
子是能用。見有女即知有男也。自性是可用。故我與之合。合故變異為三德等七法。七法系縛於我。后聞師教得聞思修慧。知從自性生此係縛住在生死。于自性及繫縛生厭惡。既生厭惡。永離繫縛故。我得解脫。其譬云。如男子于闇中與病癩女人共為欲事。數數為之了無厭惡。後於光明中見之即生厭離。若是強性女人。猶來就此男子。若是軟性者。一被厭惡即不復來。雖當時不來。猶有來義。自性一被厭惡。則永不與我共合。無一軟性女人。及此自性軟性者也。五獨住義真實有故知有我。既知從自性生變異故被縛系。修得智慧。于自性生厭離。自性既與我相離故。我獨住。我獨住故。我得解脫。若無有我則無獨住義。獨住義既真實有故。知有我也。后別委悉破我執。不復兩煩也。
十六諦義出隨相論釋
【現代漢語翻譯】 現代漢語譯本： 『子』（Purusha，補盧沙，通常譯為『我』或『神我』）是能夠被使用的。看見有『女』（Prakriti， प्रकृति，通常譯為『自性』或『原質』）就知道有『男』（Purusha，補盧沙）存在。『自性』是可以被利用的，所以我與它結合。結合的緣故，就變異為三德（Sattva，Rajas，Tamas，薩埵、羅阇、答摩）等七法。這七法系縛著我。後來聽聞老師的教導，得到聞、思、修的智慧，知道這些繫縛是從『自性』產生，因此住在生死輪迴中。對於『自性』以及這些繫縛產生厭惡。既然產生厭惡，就永遠脫離繫縛，所以我得到解脫。這譬如說，如同男子在黑暗中與患有麻風病的女人一同行淫慾之事，多次這樣做卻毫無厭惡。後來在光明中看見她，就立刻產生厭離。如果是強悍的女人，還會來找這個男子。如果是柔弱的女人，一旦被厭惡，就不會再來了。即使當時不來，仍然有再來的可能性。『自性』一旦被厭惡，就永遠不會再與我結合。沒有柔弱的女人，也沒有這種『自性』是柔弱的。因為五種獨住的意義是真實存在的，所以知道有『我』存在。既然知道是從『自性』產生變異而被束縛，通過修行得到智慧，對於『自性』產生厭離。『自性』既然與我分離，所以我獨住。我獨住的緣故，我得到解脫。如果沒有『我』，就沒有獨住的意義。獨住的意義既然真實存在，就知道有『我』存在。之後分別詳細地破除我執，不再有兩方面的煩惱。 十六諦義出自《隨相論釋》。
【English Translation】 English version: 『Purusha』 (the Self) is capable of being used. Seeing the 『female』 (Prakriti, nature) means knowing that the 『male』 (Purusha) exists. 『Prakriti』 is available for use, therefore I unite with it. Because of this union, it transforms into the seven principles such as the three Gunas (Sattva, Rajas, Tamas). These seven principles bind me. Later, hearing the teacher's instructions, I obtain the wisdom of hearing, contemplation, and cultivation, and I know that these bonds arise from 『Prakriti』, and therefore I dwell in the cycle of birth and death. I develop aversion towards 『Prakriti』 and these bonds. Since I develop aversion, I am forever freed from the bonds, and therefore I attain liberation. It is like a man who engages in sexual acts with a leprous woman in the darkness, doing so repeatedly without any aversion. Later, when he sees her in the light, he immediately develops aversion. If she is a strong-willed woman, she will still come to this man. If she is a weak woman, once she is rejected, she will not come again. Even if she does not come at that time, there is still the possibility of her coming again. Once 『Prakriti』 is rejected, it will never unite with me again. There is no weak woman, nor is there such a thing as 『Prakriti』 being weak. Because the meaning of the fivefold aloneness is truly existent, I know that 『I』 exist. Since I know that I am bound because of the transformations arising from 『Prakriti』, I cultivate and obtain wisdom, and I develop aversion towards 『Prakriti』. Since 『Prakriti』 is separated from me, I dwell alone. Because I dwell alone, I attain liberation. If there were no 『I』, there would be no meaning of aloneness. Since the meaning of aloneness is truly existent, I know that 『I』 exist. Afterwards, I separately and thoroughly break through the attachment to self, and there are no longer two kinds of afflictions. The meaning of the sixteen truths comes from the 『Commentary on the Samkhya Karika』.