T32n1645_彰所知論

大正藏第 32 冊 No. 1645 彰所知論

No. 1645

彰所知論序

元正奉大夫同知行宣政院事廉復撰

夫出三界者惟佛。佛以大事因緣故。出現於世。憫化群生。此亙古不磨之善也。大元帝師。洞徹三乘。性行如春。仁而穆穆不可量。裕皇潛邸。久知師之正傳。敬詣請師敷教於躬。師篤施靜志。弘揚帝緒。大播宗風。彰其所知。造其所論。究其文理。推其法義。皎如日月。廣于天地。蓋如來之事。非聖者孰能明之。總統雪巖翁英姿間世。聽授過人。久侍師之法席。默譯此論。見傳於世。公昔與予會閩。交情相照。愛同昆仲。公固肯予為序。予抗塵幻海。絕筆疏硯。豈足發正教之光耶。公笑之曰。汝何謙哉。予不敢辭。遂序焉。

彰所知論捲上

元帝師發合思巴造

宣授江淮福建等處釋教總統法性三藏弘教佛智大師沙羅巴譯

敬禮金剛上師

敬禮諸佛菩薩

遍知見所知。憐憫示群生。敬禮最上智。當演彰所知。謂器情世界。道法與果法。並諸無為法。略攝列為五。

器世界品第一

謂器世界所成之體。即四大種。種具生故。地堅水濕火暖風動。是等大種。最極微細者曰極微塵。亦名鄰虛塵。不能具釋。彼

【現代漢語翻譯】現代漢語譯本

《彰所知論序》

元正奉大夫同知行宣政院事廉復撰

能夠脫離三界輪迴的唯有佛陀。佛陀因重要的因緣而出現在世間，慈悲地教化眾生。這是亙古不變的善行。大元帝師（指八思巴，即發合思巴），通徹顯密三乘教法，他的品性行為如春風般和煦，仁慈而莊重，令人無法估量。裕皇（指忽必烈）在潛邸時，就已深知帝師的正統傳承，恭敬地請帝師親自教導。帝師堅定地施行清凈的志向，弘揚帝業，廣泛傳播宗派風範，彰顯他所知曉的真理，撰寫了這部《彰所知論》。探究其中的文辭義理，推演其中的佛法要義，明亮如日月，廣闊如天地。大概只有聖者才能明白如來佛的事業。總統雪巖翁（雪巖祖欽），英姿蓋世，聽聞領受的能力超凡。長久侍奉帝師的法座，默默地翻譯此論，使其流傳於世。過去我與雪巖翁在福建相會，彼此交情深厚，情同手足。雪巖翁懇請我為這部論作序。我身處塵世幻海，早已擱筆不寫文章。又怎能闡發正教的光輝呢？雪巖翁笑著說：『你為何如此謙虛？』我不敢推辭，於是寫下這篇序言。

《彰所知論》捲上

元帝師發合思巴（Phags-pa，即八思巴，元朝帝師）造

宣授江淮福建等處釋教總統法性三藏弘教佛智大師沙羅巴譯

敬禮金剛上師

敬禮諸佛菩薩

普遍知曉並證見一切所知，以憐憫之心向眾生開示。敬禮最上的智慧。現在將要演說《彰所知論》。所謂的器世界、有情世界、道法與果法，以及各種無為法，簡略地概括為五類。

器世界品第一

所謂的器世界所組成的本體，就是四大種（四大元素）。四大種具有生長的特性，即地具有堅硬性，水具有濕潤性，火具有溫暖性，風具有流動性。這些大種中最極微細的，叫做極微塵，也叫做鄰虛塵。不能詳細地解釋它們。

【English Translation】 English version

Preface to the Treatise on Manifesting What is Known

Composed by Lian Fu, Grand Master of Yuan Zheng and Concurrent Administrator of the Affairs of the Xuanzheng Yuan

Only the Buddha can transcend the Three Realms. The Buddha appears in the world due to a great and important cause, compassionately teaching and transforming sentient beings. This is an eternally unchanging good deed. The Great Yuan Imperial Teacher (Phags-pa), thoroughly understands the teachings of the Three Vehicles, both exoteric and esoteric. His character and conduct are like the spring breeze, benevolent and dignified, immeasurable. When the Yu Emperor (Kublai Khan) was still residing in his potential residence, he already knew of the Imperial Teacher's authentic lineage and respectfully requested the Teacher to personally instruct him. The Teacher steadfastly implemented his pure aspirations, promoted the imperial cause, and widely disseminated the teachings of his school, manifesting what he knew and composing this 'Treatise on Manifesting What is Known'. Examining its literary principles and elucidating its Dharma meanings, it is as bright as the sun and moon, as vast as heaven and earth. Indeed, only a sage can understand the deeds of the Tathagata. The President Xueyan Weng (Xueyan Zuqin), with extraordinary talent, possessed exceptional listening and comprehension abilities. He served at the Imperial Teacher's Dharma seat for a long time, silently translating this treatise, allowing it to be transmitted to the world. In the past, I met with Xueyan Weng in Fujian, and our friendship was profound, like brothers. Xueyan Weng earnestly requested me to write a preface for this treatise. I am in the illusory ocean of the mundane world and have long since laid down my pen. How can I possibly illuminate the light of the true teachings? Xueyan Weng smiled and said, 'Why are you so humble?' I dared not refuse, and so I wrote this preface.

Chapter One of the Treatise on Manifesting What is Known

Composed by the Yuan Imperial Teacher Phags-pa (Phags-pa, the Imperial Teacher of the Yuan Dynasty)

Translated by Śāriputra, the Tripiṭaka Master of Dharma Nature, Great Teacher of Buddhist Wisdom, President of Buddhist Affairs in Jianghuai and Fujian Provinces, who Received the Imperial Mandate

Homage to the Vajra Guru

Homage to all Buddhas and Bodhisattvas

Universally knowing and seeing all that is knowable, with compassion showing it to sentient beings. Homage to the supreme wisdom. Now I will expound the 'Treatise on Manifesting What is Known'. The so-called container world, sentient world, path and fruit, and all unconditioned dharmas, are briefly summarized into five categories.

Chapter One: The Container World

The so-called substance of which the container world is composed is the four great elements (catu-dhātu). Because the elements have the characteristic of production, earth has solidity, water has moisture, fire has warmth, and wind has movement. The most subtle of these great elements is called the subtle dust particle, also called the adjacent-to-emptiness dust particle. It is not possible to explain them in detail.

七鄰虛為一極微。彼七極微為一微塵。彼七微塵為一透金塵。彼七透金塵為一透水塵。彼七透水塵為一兔毛塵。彼七兔毛塵為一羊毛塵。彼七羊毛塵為一牛毛塵。彼七牛毛塵為一遊隙塵。彼七游隙塵為一蟣量。彼七蟣量為一虱量。彼七虱量為一麥量。彼七麥量為一指節。三節為一指。二十四指橫布為一肘量四肘為一弓。五百弓量成一俱盧舍。八俱盧舍成一由旬。此是度量世界身相。成世界因。由一切有情共業所感。云何成耶。從空界中十方風起。互相沖擊堅密不動。為妙風輪。其色青白極大堅實。深十六洛叉由旬。廣量無數。由暖生云名曰金藏。降澍大雨。依風而住。謂之底海。深十一洛叉二萬由旬。廣十二洛叉三千四百半由旬。其水搏擊上結成金。如熟乳停上凝成膜。即金地輪故水輪減唯厚八洛叉。余轉成。金厚三洛叉二萬由旬。金輪廣量與水輪等。周圍即成三倍。合三十六洛叉一萬三百五十由旬。其前風輪娑婆界底。地水二輪四洲界底。于地輪上覆澍大雨。即成大海。被風鉆擊。精妙品聚成妙高山。中品聚整合七金山。下品聚整合輪圍山。雜品聚整合四洲等。其妙高體。東銀南琉璃西玻璃珂北金所成。餘七唯金。四洲地等雜品所成。彼輪圍山唯鐵所成。其妙高量入水八萬緰繕那。比于余山皆悉高妙。名曰妙高。然

【現代漢語翻譯】現代漢語譯本七個鄰虛（原子不可再分的最小單位）合為一個極微（非常微小的粒子）。七個極微合為一個微塵。七個微塵合為一個透金塵（能夠穿透金子的微小塵埃）。七個透金塵合為一個透水塵（能夠穿透水滴的微小塵埃）。七個透水塵合為一個兔毛塵（像兔子毛一樣大小的塵埃）。七個兔毛塵合為一個羊毛塵（像羊毛一樣大小的塵埃）。七個羊毛塵合為一個牛毛塵（像牛毛一樣大小的塵埃）。七個牛毛塵合為一個游隙塵（在縫隙中游動的塵埃）。七個游隙塵合為一個蟣量（蟣子的體積）。七個蟣量合為一個虱量（虱子的體積）。七個虱量合為一個麥量（麥粒的體積）。七個麥量合為一個指節。三個指節為一指。二十四指橫向排列為一肘。四肘為一弓。五百弓為一俱盧舍（長度單位）。八俱盧舍為一由旬（長度單位）。這是度量世界身相，成就世界的原因。由一切有情眾生的共同業力所感。如何成就呢？從空界中十方颳起大風，互相沖擊，變得堅固緊密，不可動搖，形成妙風輪。其顏色青白，極其堅實，深十六洛叉由旬（長度單位），廣闊無邊。由於暖氣產生云，名為金藏，降下大雨，依風而住，稱為底海。深十一洛叉二萬由旬，廣十二洛叉三千四百半由旬。其水互相搏擊，上部凝結成金，就像煮熟的牛奶靜置后表面凝結成奶皮一樣，這就是金地輪。所以水輪減少，只剩下八洛叉的厚度，其餘的都轉化成了金。金地輪厚三洛叉二萬由旬，金輪的廣度與水輪相等，周圍的長度是水輪的三倍，合計三十六洛叉一萬三百五十由旬。其前方的風輪是娑婆世界的底部，地輪和水輪是四洲的底部。在地輪上又降下大雨，形成了大海。被風不斷衝擊，其中最精妙的部分聚集起來形成了妙高山（須彌山），中等的部分聚集起來形成了七金山，下等的部分聚集起來形成了輪圍山。各種雜質聚集起來形成了四大洲等。妙高山的山體由東邊的銀、南邊的琉璃、西邊的玻璃、北邊的金組成。其餘七金山都由金組成。四大洲的土地等由各種雜質組成。輪圍山則完全由鐵組成。妙高山的高度入水八萬緰繕那（長度單位），比其他的山都高大殊妙，所以叫做妙高山。

【English Translation】 English version Seven 'lin xu' (smallest indivisible unit of an atom) combine to form one 'ji wei' (extremely small particle). Seven 'ji wei' form one 'wei chen' (tiny dust particle). Seven 'wei chen' form one 'tou jin chen' (dust that can penetrate gold). Seven 'tou jin chen' form one 'tou shui chen' (dust that can penetrate water). Seven 'tou shui chen' form one 'tu mao chen' (dust the size of rabbit hair). Seven 'tu mao chen' form one 'yang mao chen' (dust the size of sheep's wool). Seven 'yang mao chen' form one 'niu mao chen' (dust the size of cow hair). Seven 'niu mao chen' form one 'you xi chen' (dust moving in gaps). Seven 'you xi chen' form one 'ji liang' (volume of a nit). Seven 'ji liang' form one 'shi liang' (volume of a louse). Seven 'shi liang' form one 'mai liang' (volume of a grain of wheat). Seven 'mai liang' form one finger joint. Three joints make one finger. Twenty-four fingers laid horizontally make one elbow length. Four elbows make one bow length. Five hundred bow lengths make one 'ju lu she' (unit of length). Eight 'ju lu she' make one 'you xun' (unit of length). This is the measurement of the world's physical form, the cause of the world's formation, brought about by the collective karma of all sentient beings. How is it formed? From the empty realm, winds arise from the ten directions, colliding with each other, becoming firm and immovable, forming the wonderful wind wheel. Its color is blue-white, extremely solid, sixteen 'luo cha you xun' (unit of length) deep, and immeasurably wide. Due to warmth, clouds arise, called 'Jin Zang' (Golden Treasury), raining down heavily, resting on the wind, called the Bottom Sea. It is eleven 'luo cha' and twenty thousand 'you xun' deep, and twelve 'luo cha', three thousand four hundred and a half 'you xun' wide. The water strikes against each other, and the upper part congeals into gold, like the film that forms on the surface of boiled milk when it cools. This is the Golden Earth Wheel. Therefore, the water wheel decreases, remaining only eight 'luo cha' thick, and the rest transforms into gold. The Golden Wheel is three 'luo cha' and twenty thousand 'you xun' thick, and the width of the Golden Wheel is equal to the Water Wheel, with a circumference three times that of the Water Wheel, totaling thirty-six 'luo cha', one thousand three hundred and fifty 'you xun'. The wind wheel in front is the bottom of the Saha world, and the earth and water wheels are the bottom of the four continents. On the earth wheel, more heavy rain falls, forming the great sea. Constantly struck by the wind, the finest parts gather to form Mount 'Miao Gao' (Mount Sumeru), the middle parts gather to form the Seven Golden Mountains, and the lower parts gather to form the Iron Ring Mountains. Various impurities gather to form the Four Continents, etc. The body of Mount 'Miao Gao' is composed of silver on the east, lapis lazuli on the south, glass on the west, and gold on the north. The remaining Seven Golden Mountains are all composed of gold. The lands of the Four Continents, etc., are composed of various impurities. The Iron Ring Mountains are entirely composed of iron. The height of Mount 'Miao Gao' is eighty thousand 'sui shan na' (unit of length) into the water, surpassing all other mountains in height and splendor, hence it is called 'Miao Gao' (Sublime Height).

后次第七金山者。一逾乾陀羅山。高四萬由旬。二伊沙陀羅山。高二萬由旬。三佉得羅柯山。高一萬由旬。四修騰娑羅山。高五千由旬。五阿輸割那山。高二千五百由旬。六毗泥怛迦那山。高千二百五十由旬。七居民陀羅山。高六百二十五由旬(藏論疏云。一持雙山。二持軸山。三檐木山。四善見山。五馬耳山。六象鼻山。七魚嘴山)。四大洲外有輪圍山。高三百一十二由旬半。彼等廣量各各自與出水量同。七金山間諸龍王等遊戲之處。名曰戲海。八山間七海近妙高者。一逾乾陀羅海。廣八萬由旬。二伊沙陀羅海。廣四萬由旬。三佉得羅柯海。廣二萬由旬。四修騰娑羅海。廣一萬由旬。五阿輸割那海。廣五千由旬。六毗尼怛迦那海。廣二千五百由旬。七尼民陀羅海。一千二百五十由旬。盈八功德水。八山七海其相咸方。外海味咸。尼民陀羅至輪圍山。二山相去三洛叉二萬二千由旬。其外海水雖無有分。由妙高色東海色白。南海色青。西海色紅。北海色黃。現是等色。故稱四海。是彼周邊三十六洛叉。七百五十由旬。外輪圍山周圍三十六洛叉。二千六百二十五由旬。其外海南贍部洲者。狀若車廂狹。向鐵圍三由旬半。餘三邊者。各二千由旬。周圍六千三由旬半。有二中洲。東遮摩羅(此云貓牛)。西婆羅摩羅(此云勝貓

【現代漢語翻譯】現代漢語譯本第七重金山之後是七重金山：第一重是逾乾陀羅山（Yugandhara，持雙山），高四萬由旬（yojana，古印度長度單位）；第二重是伊沙陀羅山（Isadhara，持軸山），高二萬由旬；第三重是佉得羅柯山（Khadiraka，檐木山），高一萬由旬；第四重是修騰娑羅山（Sudarsana，善見山），高五千由旬；第五重是阿輸割那山（Asvakarna，馬耳山），高二千五百由旬；第六重是毗泥怛迦那山（Vinataka，象鼻山），高一千二百五十由旬；第七重是居民陀羅山（Nimindhara，魚嘴山），高六百二十五由旬（藏論疏中說：一持雙山，二持軸山，三檐木山，四善見山，五馬耳山，六象鼻山，七魚嘴山）。四大洲外有輪圍山（Cakravada），高三百一十二由旬半。這些山的廣度各自與出水量相同。七重金山之間是諸龍王等嬉戲的地方，名叫戲海。八山之間有七海，靠近妙高山（Sumeru）的：第一重是逾乾陀羅海，廣八萬由旬；第二重是伊沙陀羅海，廣四萬由旬；第三重是佉得羅柯海，廣二萬由旬；第四重是修騰娑羅海，廣一萬由旬；第五重是阿輸割那海，廣五千由旬；第六重是毗尼怛迦那海，廣二千五百由旬；第七重是尼民陀羅海（Nimindhara），廣一千二百五十由旬，充滿了八功德水。八山七海的形狀都是方形的。外海味道是鹹的。從尼民陀羅山到輪圍山，兩山相距三洛叉（laksha，十萬）二萬二千由旬。外海的海水雖然沒有顏色，但由於妙高山顏色的影響，東海呈現白色，南海呈現青色，西海呈現紅色，北海呈現黃色。呈現出這些顏色，所以稱為四海。四海的周邊是三十六洛叉七百五十由旬。外輪圍山的周圍是三十六洛叉二千六百二十五由旬。外海的南贍部洲（Jambudvipa），形狀像車廂，靠近鐵圍山（Cakravada）的一邊狹窄，長三由旬半，其餘三邊，各長二千由旬，周圍六千三由旬半。有二中洲：東遮摩羅（Camara，意為貓牛），西婆羅摩羅（Varamara，意為勝貓）。

【English Translation】 English version After the seventh golden mountain, there are seven more golden mountains: The first is Yugandhara (持雙山), which is 40,000 yojanas (由旬, ancient Indian unit of length) high; the second is Isadhara (持軸山), which is 20,000 yojanas high; the third is Khadiraka (檐木山), which is 10,000 yojanas high; the fourth is Sudarsana (善見山), which is 5,000 yojanas high; the fifth is Asvakarna (馬耳山), which is 2,500 yojanas high; the sixth is Vinataka (象鼻山), which is 1,250 yojanas high; the seventh is Nimindhara (魚嘴山), which is 625 yojanas high (The Tibetan commentary says: 1. Yugandhara, 2. Isadhara, 3. Khadiraka, 4. Sudarsana, 5. Asvakarna, 6. Vinataka, 7. Nimindhara). Outside the four great continents is Cakravada (輪圍山), which is 312.5 yojanas high. The width of these mountains is equal to their respective water output. Between the seven golden mountains are the places where the dragon kings and others play, called the Playful Seas. Between the eight mountains are seven seas, close to Mount Sumeru (妙高山): The first is the Yugandhara Sea, which is 80,000 yojanas wide; the second is the Isadhara Sea, which is 40,000 yojanas wide; the third is the Khadiraka Sea, which is 20,000 yojanas wide; the fourth is the Sudarsana Sea, which is 10,000 yojanas wide; the fifth is the Asvakarna Sea, which is 5,000 yojanas wide; the sixth is the Vinataka Sea, which is 2,500 yojanas wide; the seventh is the Nimindhara Sea, which is 1,250 yojanas wide, filled with the water of eight merits. The shapes of the eight mountains and seven seas are all square. The taste of the outer sea is salty. From Mount Nimindhara to Mount Cakravada, the distance between the two mountains is 3.22 million yojanas. Although the water of the outer sea has no color, due to the influence of the color of Mount Sumeru, the Eastern Sea appears white, the Southern Sea appears blue, the Western Sea appears red, and the Northern Sea appears yellow. These colors appear, so they are called the Four Seas. The perimeter of the Four Seas is 3.6075 million yojanas. The perimeter of the outer Mount Cakravada is 3.602625 million yojanas. Jambudvipa (南贍部洲) in the outer sea is shaped like a cart compartment, narrow on the side close to Cakravada (鐵圍山), measuring 3.5 yojanas, and the other three sides are each 2,000 yojanas long, with a perimeter of 6,003.5 yojanas. There are two middle continents: Camara (遮摩羅, meaning 'cat-cow') in the east, and Varamara (婆羅摩羅, meaning 'superior cat') in the west.

牛)。贍部中央摩竭陀國。三世諸佛所生之處。次此向北度九黑山。有大雪山名具吉祥。其山北邊有香醉山。是二山間有大龍王。名曰無熱。所居之池曰阿耨達(此云無熱)。其狀四方面各五十由旬。周圍二百由旬。池內遍滿八功德水。從此池內出四大河。東[石*克]伽河。從象口中流出銀沙共五百河流歸東海南。辛渡河從牛口中流出琉璃沙。共五百河流歸南海。西縛芻河。從馬口中流出玻璃珂沙。共五百河流歸西海。北悉怛河。從獅子口流出金沙。共五百河流歸北海。是彼四河從無熱池。右繞七匝隨方而流。是香山北度二十由旬。彼處有巖名難陀巖。面各五十由旬。周圍二百由旬。高三由旬半。又有八千小巖。其巖北邊度二十由旬。有娑羅樹王。名曰善住。其根入地四十弓量。高八十弓量。七重行樹羅列圍繞。東邊度二十由旬。有緩流池。其狀圓相廣五十由旬。周圍一百五十由旬。又有八千小池。盈八功德水。內有蓮華。葉若牛皮。其莖如軸。華若車輪。味美如蜜。是處又有帝釋臨戰所乘象王。名曰善住。與八千象。寒四月時住金巖。所熱四月時住善住。所雨四月。時住緩流。池無熱池側有贍部。樹果實味美其量如甕。熟時墮水出贍部音。龍化為魚吞啖是果。殘者遇流成贍部金。由此樹名故號贍部。此洲向西有烏

佃國。大金剛宮持種所居。金剛乘法從彼而傳。南海之中山曰持船。觀音菩薩居止其頂。聖多羅母居止山下。東有五峰。文殊菩薩居止其上。有十六大國千數小國。又有三百六十種人。有七百二十種異音。其外海東洲曰勝身。狀若半月。對妙高邊三百五十由旬。余邊六十由旬。周圍六千三百五十由旬。其洲二邊有二中洲。北提訶(此云身)。南毗提訶(此云勝身)。是彼三洲越余洲等七多羅樹。或曰洲人相貌端嚴其身勝故名曰勝身。其外海北洲曰鳩婁。其狀四角畟方相似邊各二千由旬。周圍八千由旬。其洲二邊有二中洲。一名鳩婁(此云有勝)。二高羅娑(此云有勝邊)。彼洲人等所有受用出如意樹。臨歿七日其如意樹出不美音。報曰當七日死。或曰洲人卑舌即割食肉鬼音。故曰鳩婁是不美音。其外海西州曰牛貨。形如滿月。徑二千五百由旬。周圍七千五百由旬。有二中洲。南舍𢮎(此云具諂)。北嗢怛羅曼怛哩拏(此云儀上)。彼洲人等多寶牛貨。故曰牛貨洲。海山等向下皆悉八萬由旬。近金地故。近贍部洲。星割棘洲金洲月洲等者。系贍部洲。余大洲等小洲亦爾。次上空中四萬由旬。純凈無礙。勝堅風輪從右而旋。日月星宿空居天等。依止而住。日輪者。火珠所成。徑五十一由旬。周圍百五十三由旬。厚六由旬零

【現代漢語翻譯】現代漢語譯本佃國（Indraketu）。大金剛宮持種者所居住的地方。金剛乘的教法從那裡傳出。南海中的一座山叫做持船山（Dharanidhara）。觀音菩薩居住在山頂，聖多羅母（Tara）居住在山下。東邊有五座山峰，文殊菩薩居住在上面。那裡有十六個大國，數千個小國，還有三百六十種人，有七百二十種不同的語言。其外海東方的洲叫做勝身洲（Videha），形狀像半月。對著妙高山（Sumeru）的一邊長三百五十由旬（Yojana，古印度長度單位），另一邊長六十由旬，周圍共六千三百五十由旬。這個洲的兩邊有兩個中洲，北提訶（Uttara Videha，意為身）和南毗提訶（Dakshina Videha，意為勝身）。這三個洲比其他洲高出七多羅樹（Tala）。或者說，因為這個洲的人相貌端莊美麗，他們的身體殊勝，所以叫做勝身洲。其外海北方的洲叫做鳩婁洲（Kuru），形狀是四角方正的，每邊長二千由旬，周圍共八千由旬。這個洲的兩邊有兩個中洲，一個叫做鳩婁（Kuru，意為有勝），另一個叫做高羅娑（Kaurava，意為有勝邊）。這個洲的人所享用的東西都來自如意樹。臨死前七天，如意樹會發出不悅耳的聲音，預報說七天後將要死亡。或者說，這個洲的人說話粗俗，喜歡割肉食用，發出鬼一樣的聲音，所以叫做鳩婁，是不美之音。其外海西方的洲叫做牛貨洲（Godaniya），形狀像滿月，直徑二千五百由旬，周圍七千五百由旬。有兩個中洲，南舍𢮎（Satha，意為具諂）和北嗢怛羅曼怛哩拏（Uttaramantrina，意為儀上）。這個洲的人有很多寶牛和貨物，所以叫做牛貨洲。海山等向下都是八萬由旬。因為靠近金地，所以靠近贍部洲（Jambudvipa）。星割棘洲（Nakshatravata），金洲（Suvarnadvipa），月洲（Chandradvipa）等，都隸屬於贍部洲。其他大洲和小洲也是這樣。再往上空中四萬由旬，純凈無礙。殊勝的堅固風輪從右邊旋轉，日月星宿和空居天等，都依靠它而住。日輪是由火珠形成的，直徑五十一由旬，周圍一百五十三由旬，厚六由旬零。

【English Translation】 English version Indraketu (佃國). The place where the lineage holders of the Great Vajra Palace reside. The Vajrayana teachings are transmitted from there. In the Southern Sea, a mountain is called Dharanidhara (持船). Avalokiteśvara Bodhisattva (觀音菩薩) dwells on its peak, and the Holy Tara (聖多羅母) dwells at the foot of the mountain. To the east are five peaks, where Manjushri Bodhisattva (文殊菩薩) resides. There are sixteen great countries, thousands of small countries, and three hundred and sixty kinds of people, with seven hundred and twenty different languages. Beyond that, the continent to the east in the outer sea is called Videha (勝身洲), shaped like a half-moon. It faces Mount Sumeru (妙高山) with a length of three hundred and fifty yojanas (由旬, ancient Indian unit of length) on one side and sixty yojanas on the other, with a circumference of six thousand three hundred and fifty yojanas. On either side of this continent are two subcontinents: Uttara Videha (北提訶, meaning 'body') and Dakshina Videha (南毗提訶, meaning 'superior body'). These three continents are taller than the others by seven Tala trees (多羅樹). Alternatively, it is said that because the people of this continent have dignified and beautiful appearances, and their bodies are superior, it is called Videha. Beyond that, the continent to the north in the outer sea is called Kuru (鳩婁洲), shaped like a square with four corners, each side being two thousand yojanas, with a circumference of eight thousand yojanas. On either side of this continent are two subcontinents: one called Kuru (鳩婁, meaning 'having victory') and the other called Kaurava (高羅娑, meaning 'having victorious side'). The people of this continent obtain all their enjoyments from wish-fulfilling trees. Seven days before death, the wish-fulfilling tree emits an unpleasant sound, foretelling death in seven days. Alternatively, it is said that the people of this continent speak crudely, like to cut meat for food, and make sounds like ghosts, so it is called Kuru, which means 'unpleasant sound'. Beyond that, the continent to the west in the outer sea is called Godaniya (牛貨洲), shaped like a full moon, with a diameter of two thousand five hundred yojanas and a circumference of seven thousand five hundred yojanas. There are two subcontinents: Satha (南舍𢮎, meaning 'possessing deceit') to the south and Uttaramantrina (北嗢怛羅曼怛哩拏, meaning 'superior ritual') to the north. The people of this continent have many precious cattle and goods, so it is called Godaniya. The sea mountains and so on extend downwards for eighty thousand yojanas. Because it is close to the land of gold, it is close to Jambudvipa (贍部洲). Nakshatravata (星割棘洲), Suvarnadvipa (金洲), Chandradvipa (月洲), and so on, are all affiliated with Jambudvipa. The other great continents and subcontinents are also like this. Further up in the sky, forty thousand yojanas, it is pure and unobstructed. The excellent and firm wind wheel rotates from the right, and the sun, moon, stars, and sky-dwelling deities rely on it to stay. The sun wheel is formed from a jewel of fire, with a diameter of fifty-one yojanas, a circumference of one hundred and fifty-three yojanas, and a thickness of six yojanas and a fraction.

十八分。上有金緣。其上覆有金銀琉璃玻璃珂等。秀成四角。日天子等所居宮殿。由風執行一晝一夜繞四大洲。日行向北時日即長。南行時短。行南北間時晝夜停。由游處光即有寒暑。為冬夏際。北行六月南行六月。行至中道曰日月回星輪。歷遍謂曰一歲。月輪者。水珠所成。徑五十由旬。周圍百五十由旬。厚六由旬零十八分。其上覆有金銀琉璃玻璃珂等。秀成四角。月天子等所居宮殿。是彼日月相去遠近。自影增減。由增一分即生上半。十五分畢謂曰圓滿。由減一分即生下半。自影覆彼。十五分畢曰不圓滿。由增減故名曰宿空。由一晝夜名曰宿地。如是三十名曰一月。諸星宿者。空居天宮諸寶所成。其狀皆圓。小一牛吼。中三牛吼。大六牛吼。周圍三倍系四王眾。其妙高山有四層級。始從水際向上相去十千由旬。即初層級。從妙高山傍出十六千由旬。向上相去一萬由旬。即二層級。傍出八千由旬。向上相去一萬由旬。即三層級。傍出四千由旬。向上相去一萬由旬。即四層級。傍出二千由旬。彼妙高山其頂四角。各秀一峰。高四由旬半。廣百二十五由旬。周圍五百由旬。有藥叉神于中止住。是山頂上三十三天中央城曰善見。純金所成。高一由旬半。面各二千五百由旬。周萬由旬。其城體金。俱用百一雜寶嚴飾。其地柔

【現代漢語翻譯】現代漢語譯本第十八分。在（須彌山）上方有金色的邊緣裝飾。其上又有金、銀、琉璃、玻璃、硨磲等寶物，精美地構成四角。這是日天子（Sūrya-deva，太陽神）等所居住的宮殿。由於風的執行，（太陽）一晝一夜繞四大洲執行。太陽向北執行時，白天就長；向南執行時，白天就短。在南北之間執行時，晝夜時間相等。由於（太陽）遊動之處的光照，就有了寒暑，成為冬夏的交替。向北執行六個月，向南執行六個月。執行到中間的軌道，叫做日月回星輪。經歷一遍，就叫做一年。月輪，是由水珠形成的，直徑五十由旬（yojana，長度單位），周圍一百五十由旬，厚六由旬零十八分。其上又有金、銀、琉璃、玻璃、硨磲等寶物，精美地構成四角。這是月天子（Candra-deva，月亮神）等所居住的宮殿。這是日月相互之間距離的遠近，（導致月亮）的影子增大或減小。由於增加一分，就產生上半月；增加到十五分完畢，就叫做圓滿。由於減少一分，就產生下半月，（太陽的）影子遮蓋它。減少到十五分完畢，就叫做不圓滿。由於（月亮的）增加和減少，所以叫做宿空。由於一晝夜，叫做宿地。像這樣三十天，叫做一個月。諸星宿，是居住在空中的天宮，由各種寶物構成，它們的形狀都是圓的。小的星宿相當於一頭牛的吼聲，中等的星宿相當於三頭牛的吼聲，大的星宿相當於六頭牛的吼聲，周圍是吼聲的三倍，維繫著四王眾天（Cāturmahārājakāyika-deva）。那妙高山（Sumeru，須彌山）有四層級。開始從水邊向上相距十千由旬，就是第一層級。從妙高山旁邊伸出十六千由旬，向上相距一萬由旬，就是第二層級。旁邊伸出八千由旬，向上相距一萬由旬，就是第三層級。旁邊伸出四千由旬，向上相距一萬由旬，就是第四層級。旁邊伸出二千由旬。那妙高山的山頂四個角，各秀出一座山峰，高四由旬半，廣一百二十五由旬，周圍五百由旬。有藥叉神（Yaksa，夜叉）在其中止住。這座山頂上三十三天（Trāyastriṃśa，三十三天）的中央城叫做善見城（Sudarsana），純金構成，高一由旬半，每個面各二千五百由旬，周圍一萬由旬。那座城的本體是金，全部用一百零一種雜寶裝飾。那裡的土地柔軟。

【English Translation】 English version Section 18. Above it has golden edges. Above that, there are gold, silver, lapis lazuli, crystal, agate, etc., beautifully forming the four corners. These are the palaces where the Sun Deva (Sūrya-deva) and others reside. Due to the movement of the wind, it travels around the four continents in one day and one night. When the sun travels north, the days are long; when it travels south, the days are short. When it travels between north and south, the day and night are equal. Due to the light of the places it travels, there are cold and heat, marking the transition between winter and summer. It travels north for six months and south for six months. When it travels to the middle path, it is called the solar and lunar revolving star wheel. When it completes a cycle, it is called a year. The lunar wheel is formed from water droplets, with a diameter of fifty yojanas (yojana, a unit of length), a circumference of one hundred and fifty yojanas, and a thickness of six yojanas and eighteen parts. Above it, there are gold, silver, lapis lazuli, crystal, agate, etc., beautifully forming the four corners. These are the palaces where the Moon Deva (Candra-deva) and others reside. This is the distance between the sun and moon, causing the shadow to increase or decrease. Due to an increase of one part, the waxing half of the moon is produced; when fifteen parts are completed, it is called full. Due to a decrease of one part, the waning half of the moon is produced, and the shadow covers it. When fifteen parts are completed, it is called not full. Due to the increase and decrease, it is called the 'empty space of constellations'. Due to one day and night, it is called the 'ground of constellations'. Thirty such days are called a month. The constellations are celestial palaces residing in the sky, made of various treasures, and their shapes are all round. The small constellations are equivalent to the roar of one cow, the medium constellations are equivalent to the roar of three cows, and the large constellations are equivalent to the roar of six cows, with a circumference three times the roar, connected to the Cāturmahārājakāyika-devas (the Heaven of the Four Kings). That Mount Sumeru (Sumeru) has four levels. Starting from the edge of the water, it is ten thousand yojanas upwards, which is the first level. Extending sixteen thousand yojanas from the side of Mount Sumeru, it is ten thousand yojanas upwards, which is the second level. Extending eight thousand yojanas from the side, it is ten thousand yojanas upwards, which is the third level. Extending four thousand yojanas from the side, it is ten thousand yojanas upwards, which is the fourth level. Extending two thousand yojanas from the side. At the four corners of the summit of that Mount Sumeru, each stands a peak, four and a half yojanas high, one hundred and twenty-five yojanas wide, and five hundred yojanas in circumference. Yakshas (Yaksa) dwell in it. On the summit of this mountain, the central city of the Trāyastriṃśa Heaven (Trāyastriṃśa) is called Sudarsana, made of pure gold, one and a half yojanas high, each side two thousand five hundred yojanas, and ten thousand yojanas in circumference. The body of that city is gold, entirely decorated with one hundred and one kinds of mixed treasures. The ground there is soft.

軟如兜羅綿。是城四面有一萬六千寶柱寶桴寶椽寶檐。四面四門。又有千數闕一小門。四大衢道有諸小衢。其四門側五百天子。皆服堅鎧守護是門。城中有帝釋殿。曰最勝處。亦曰殊勝殿。其狀四方。高四百由旬半。面各二百五十由旬。周千由旬。百一卻敵。一一卻敵各有七樓。一一寶樓各七小樓。一一小樓各七池沼。一一池沼各七蓮華。一一華上各有七數童男童女。奏種種樂歌舞歡娛。善見城東有諸所乘。曰眾車苑。高千由旬。南臨戰處曰粗惡苑。西諸行處曰相雜苑。北遊戲處曰歡喜苑。縱廣同前。其苑等外度二十由旬。有善地曰眾車粗惡相雜歡喜。量同四苑。善見東北有如意樹。名波利阇多。亦名圓生樹。根深五十由旬。高百由旬。枝條傍布五十由旬。能施欲樂。下有盤石。曰阿㗚(二合)摩麗歌。色白如㲲。面各五十由旬。週二百由旬。善見西南諸天集處。名善法堂。周九百由旬。其狀圓相。是堂中央有帝釋座。純金所成。其座周圍有三十二輔臣之座。咸皆佈列三十三天。向上度八萬由旬。于空界中依風而住。諸寶所成。離諍天宮量。若妙高山頂二倍。上度一億六萬由旬。于空界中依風而住。諸寶所成。兜率天宮量如離諍。縱廣二倍。上度三洛叉二萬由旬。于空界中依風而住。諸寶所成。化樂天宮量如兜率。縱

廣二倍。上度六洛叉四萬由旬。于空界中依風而住。諸寶所成。他化自在天宮量。同化樂。縱廣二倍。此即欲界。上有初禪。如是四洲七山妙高輪圍。欲界六天並初禪等。謂四洲界。一數至千為小千界。一小鐵圍山圍繞。此小千界一數至千。為中千界一中鐵圍山圍繞。此中千界一數至千。為三千大千世界。一大鐵圍山圍繞。如是有百億數四洲界等。皆悉行布鐵圍山等。諸洲山間黑暗之處。無有晝夜舉手無見。初禪天量等四洲界。二禪天量等小千界。三禪天量等中千界。四禪天量等三千大千世界。其相去量皆倍倍增。謂曰色界。無色界者。無別處所。若有生者。何處命終即彼生處。住無色定故曰無色。

情世界品第二

謂情世界總有六種。一者地獄。二者餓鬼。三者傍生。四者人。五者非天。六者天。此等六種名義云何。謂斫壞肢體故曰地獄。飢渴所逼故曰餓鬼。傍覆而行故曰傍生。意多分別故名曰人。摩㝹沙義身及受用。雖與天同微分鄙劣。或由無酒故曰非天。阿修羅義。從梵身生。遊戲娛樂。或應供養故謂曰天。是提婆義。地獄者。贍部洲下過二萬由旬。曠廓四方二萬由旬。純鐵所成火焰洞然。有八熱獄。一曰更活。二曰黑繩。三曰眾合。四曰號叫。五曰大號叫。六曰炎熱。七曰大炎熱。八曰無間。更

【現代漢語翻譯】現代漢語譯本：廣二倍：指宮殿的縱橫是化樂天宮殿的兩倍。上度六洛叉四萬由旬（Yojana，古印度長度單位，此處指極長的距離）：指他化自在天宮殿的高度。于空界中依風而住：指宮殿漂浮在空中，依靠風力支撐。諸寶所成：指宮殿由各種珍寶構成。他化自在天宮量，同化樂：指他化自在天宮殿的大小與化樂天宮殿相似。縱廣二倍：指他化自在天宮殿的縱橫是化樂天宮殿的兩倍。此即欲界：這些就是欲界（Kāmadhātu，佛教宇宙觀中的一個界，眾生有情慾）。上有初禪：欲界之上是初禪（Prathama Dhyana，色界的第一層天）。如是四洲（Catvāri Dvīpāḥ，佛教宇宙觀中的四大洲）七山（Sapta Parvata，佛教宇宙觀中的七座山）妙高（Sumeru，佛教宇宙觀中的須彌山）輪圍（Cakravāla，佛教宇宙觀中的鐵圍山）：指圍繞須彌山的四大洲、七座山和鐵圍山。欲界六天（Kāmadhātu-deva，欲界的六層天）並初禪等：指欲界的六層天和初禪天等。謂四洲界：指上述的四洲世界。一數至千為小千界：以四洲界為單位，計數到一千個，稱為小千世界（Sahasra-cūḍika-loka-dhātu）。一小鐵圍山圍繞：一個小鐵圍山圍繞著小千世界。此小千界一數至千：以小千世界為單位，計數到一千個，稱為中千世界（Dvisāhasra-madhyama-loka-dhātu）。一中鐵圍山圍繞：一個中鐵圍山圍繞著中千世界。此中千界一數至千：以中千世界為單位，計數到一千個，稱為三千大千世界（Trisāhasra-mahāsāhasra-loka-dhātu）。一大鐵圍山圍繞：一個大鐵圍山圍繞著三千大千世界。如是有百億數四洲界等：像這樣有百億個四洲世界等。皆悉行布鐵圍山等：都分佈在鐵圍山等周圍。諸洲山間黑暗之處：在各個洲和山之間的黑暗地方。無有晝夜舉手無見：沒有白天和黑夜，伸手不見五指。初禪天量等四洲界：初禪天的大小相當於四洲世界。二禪天量等小千界：二禪天的大小相當於小千世界。三禪天量等中千界：三禪天的大小相當於中千世界。四禪天量等三千大千世界：四禪天的大小相當於三千大千世界。其相去量皆倍倍增：它們之間的距離都是成倍增加的。謂曰無：這裡說的是『無色』（Arūpa，佛教宇宙觀中的無色界）。無者：『無色』的意思是。無別處所：沒有特定的處所。若有生者：如果眾生在那裡出生。何處命終即彼生處：在哪裡死亡就在哪裡出生。住無色定故曰無色：因為住在無色定（Arūpa-samāpatti，一種禪定狀態）中，所以稱為無色。情世界品第二謂情世界總有六種：有情眾生的世界總共有六種。一者地獄（Naraka）：第一種是地獄。二者餓鬼（Preta）：第二種是餓鬼。三者傍生（Tiryagyoni）：第三種是傍生。四者人（Manushya）：第四種是人。五者非天（Asura）：第五種是非天。六者天（Deva）：第六種是天。此等六種名義云何：這六種的名稱和含義是什麼？謂斫壞肢體故曰地獄：因為肢體被砍斷破壞，所以稱為地獄。飢渴所逼故曰餓鬼：因為被飢餓和口渴所逼迫，所以稱為餓鬼。傍覆而行故曰傍生：因為身體彎曲覆蓋著地面而行走，所以稱為傍生。意多分別故名曰人：因為心思多加分別，所以稱為人。摩㝹沙（Manusha）義身及受用：『人』的意思是身體和受用。雖與天同微分鄙劣：雖然與天人相似，但稍微低劣。或由無酒故曰非天：或者因為沒有酒，所以稱為非天。阿修羅（Asura）義：『非天』的意思是阿修羅。從梵身生：從梵天（Brahma，色界天的最高天）的身體化生。遊戲娛樂：喜歡遊戲娛樂。或應供養故謂曰天：或者因為應該接受供養，所以稱為天。是提婆（Deva）義：『天』的意思是提婆。地獄者：地獄是。贍部洲（Jambudvipa）下過二萬由旬：在贍部洲下面超過兩萬由旬的地方。曠廓四方二萬由旬：廣闊的四方都是兩萬由旬。純鐵所成火焰洞然：完全由鐵構成，火焰熊熊燃燒。有八熱獄：有八個熱地獄。一曰更活：第一種叫做更活（Sañjīva）。二曰黑繩：第二種叫做黑繩（Kālasūtra）。三曰眾合：第三種叫做眾合（Saṃghāta）。四曰號叫：第四種叫做號叫（Raurava）。五曰大號叫：第五種叫做大號叫（Mahāraurava）。六曰炎熱：第六種叫做炎熱（Tapana）。七曰大炎熱：第七種叫做大炎熱（Pratāpana）。八曰無間：第八種叫做無間（Avīci）。更

【English Translation】 English version: 'Twice as wide': Refers to the palace being twice the size of the Nirmāṇarati heaven palace in length and width. 'Upper extent six lakṣas and forty thousand yojanas (Yojana, an ancient Indian unit of length, here referring to an extremely long distance)': Refers to the height of the Paranirmita-vaśavartin heaven palace. 'Dwelling in the air, supported by wind': Refers to the palace floating in the air, supported by wind. 'Made of various treasures': Refers to the palace being constructed from various treasures. 'The size of the Paranirmita-vaśavartin heaven palace is similar to that of the Nirmāṇarati heaven': Refers to the size of the Paranirmita-vaśavartin heaven palace being similar to that of the Nirmāṇarati heaven palace. 'Twice as wide': Refers to the length and width of the Paranirmita-vaśavartin heaven palace being twice that of the Nirmāṇarati heaven palace. 'This is the desire realm (Kāmadhātu, a realm in Buddhist cosmology where beings have sensual desires)': These are the realms of desire. 'Above is the first dhyana (Prathama Dhyana, the first level of the form realm)': Above the desire realm is the first dhyana. 'Such are the four continents (Catvāri Dvīpāḥ, the four continents in Buddhist cosmology), seven mountains (Sapta Parvata, the seven mountains in Buddhist cosmology), Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), and the iron enclosure (Cakravāla, the iron mountain range in Buddhist cosmology)': Refers to the four continents, seven mountains, Mount Sumeru, and the iron enclosure surrounding Mount Sumeru. 'The six heavens of the desire realm (Kāmadhātu-deva, the six heavens of the desire realm) and the first dhyana': Refers to the six heavens of the desire realm and the first dhyana heaven. 'These are called the realms of the four continents': Refers to the aforementioned realms of the four continents. 'Counting one to a thousand forms a small chiliocosm (Sahasra-cūḍika-loka-dhātu)': Taking the realms of the four continents as a unit, counting to a thousand forms a small chiliocosm. 'One small iron enclosure surrounds it': A small iron enclosure surrounds the small chiliocosm. 'Counting one small chiliocosm to a thousand forms a medium chiliocosm (Dvisāhasra-madhyama-loka-dhātu)': Taking the small chiliocosm as a unit, counting to a thousand forms a medium chiliocosm. 'One medium iron enclosure surrounds it': A medium iron enclosure surrounds the medium chiliocosm. 'Counting one medium chiliocosm to a thousand forms a great chiliocosm (Trisāhasra-mahāsāhasra-loka-dhātu)': Taking the medium chiliocosm as a unit, counting to a thousand forms a great chiliocosm. 'One large iron enclosure surrounds it': A large iron enclosure surrounds the great chiliocosm. 'Thus, there are hundreds of millions of realms of the four continents': Like this, there are hundreds of millions of realms of the four continents. 'All are distributed around the iron enclosure': All are distributed around the iron enclosure and so on. 'In the dark places between the continents and mountains': In the dark places between the various continents and mountains. 'There is no day or night, and one cannot see one's hand': There is no day or night, and one cannot see one's hand in front of one's face. 'The size of the first dhyana heaven is equal to the realms of the four continents': The size of the first dhyana heaven is equivalent to the realms of the four continents. 'The size of the second dhyana heaven is equal to the small chiliocosm': The size of the second dhyana heaven is equivalent to the small chiliocosm. 'The size of the third dhyana heaven is equal to the medium chiliocosm': The size of the third dhyana heaven is equivalent to the medium chiliocosm. 'The size of the fourth dhyana heaven is equal to the great chiliocosm': The size of the fourth dhyana heaven is equivalent to the great chiliocosm. 'The distances between them increase exponentially': The distances between them increase exponentially. 'It is called the formless realm (Arūpa, the formless realm in Buddhist cosmology)': Here it speaks of the 'formless realm'. 'The formless realm': The meaning of 'formless' is. 'There is no specific location': There is no specific location. 'If there are beings born there': If beings are born there. 'Where they die, they are born there': Where they die, they are born there. 'Because they dwell in the formless samadhi (Arūpa-samāpatti, a state of meditative absorption), it is called the formless realm': Because they dwell in the formless samadhi, it is called the formless realm. The Chapter on the World of Sentient Beings 'The world of sentient beings has six types': The world of sentient beings has a total of six types. 'First, hell (Naraka)': The first is hell. 'Second, hungry ghosts (Preta)': The second is hungry ghosts. 'Third, animals (Tiryagyoni)': The third is animals. 'Fourth, humans (Manushya)': The fourth is humans. 'Fifth, non-gods (Asura)': The fifth is non-gods. 'Sixth, gods (Deva)': The sixth is gods. 'What are the names and meanings of these six': What are the names and meanings of these six? 'Because limbs are chopped and destroyed, it is called hell': Because limbs are chopped and destroyed, it is called hell. 'Because they are oppressed by hunger and thirst, they are called hungry ghosts': Because they are oppressed by hunger and thirst, they are called hungry ghosts. 'Because they walk sideways and covered, they are called animals': Because they walk sideways and covered on the ground, they are called animals. 'Because their minds are full of discrimination, they are called humans': Because their minds are full of discrimination, they are called humans. 'Manusha means body and enjoyment': 'Human' means body and enjoyment. 'Although similar to gods, they are slightly inferior': Although similar to gods, they are slightly inferior. 'Or because they have no wine, they are called non-gods': Or because they have no wine, they are called non-gods. 'Asura means non-god': 'Non-god' means Asura. 'Born from the body of Brahma': Born from the body of Brahma (Brahma, the highest heaven in the form realm). 'They like to play and enjoy themselves': They like to play and enjoy themselves. 'Or because they should receive offerings, they are called gods': Or because they should receive offerings, they are called gods. 'Deva means god': 'God' means Deva. 'Hell is': Hell is. 'Twenty thousand yojanas below Jambudvipa': Twenty thousand yojanas below Jambudvipa. 'Vast and wide, twenty thousand yojanas in all directions': Vast and wide, twenty thousand yojanas in all directions. 'Made entirely of iron, with flames blazing': Made entirely of iron, with flames blazing. 'There are eight hot hells': There are eight hot hells. 'First is Sañjīva': The first is called Sañjīva. 'Second is Kālasūtra': The second is called Kālasūtra. 'Third is Saṃghāta': The third is called Saṃghāta. 'Fourth is Raurava': The fourth is called Raurava. 'Fifth is Mahāraurava': The fifth is called Mahāraurava. 'Sixth is Tapana': The sixth is called Tapana. 'Seventh is Pratāpana': The seventh is called Pratāpana. 'Eighth is Avīci': The eighth is called Avīci. More

活獄者。生彼有情先業所感。執眾器仗互起冤憎遞相斫害。段段墮落悶絕暫死。空音更活。彼等有情即便更活。復相斫害。彼壽量者。四天王天。一生之期為一晝夜如是算數。壽五百歲受是苦楚。黑繩獄者。其獄卒等於有情身。從頂至足拼界黑繩。以火鋸鉞解斫肢體。由先業力解下上生。彼壽量者。忉利天一生之期為一晝夜。如是算數壽一千歲。受是苦楚。眾合獄者。生彼有情以鐵追打。或二鐵山猶如羊頭。二山相合研磕摧壞。二山開時復自然活。又被摧壞。彼壽量者。離諍天一生之期為一晝夜。如是算數壽二千歲。受是苦楚。號叫獄者。生彼有情怖熱鐵池。入稠林中。火焰熾盛永歲焚燒。由先業力。其舌縱廣千由旬量。有一大牛。鐵角鐵甲架鐵犁鏵。火焰熾盛耕犁其舌。彼壽量者。兜率天一生之期為一晝夜。如是算數壽四千歲。受是苦楚。大號叫獄者。亦與前同其苦倍增。彼壽量者。化樂天一生之期為一晝夜。如是算數壽八千歲。受是苦楚。炎熱獄者。三重鐵城火焰洞徹內受苦楚。彼壽量者。他化自在天一生之期為一晝夜。如是壽數萬六千歲。受是苦楚。極炎熱獄者。亦同其前其苦倍增。彼壽量者。等半中劫。受是苦楚。無間獄者。于鐵室內身一聚焰受極苦楚。彼壽量者等一中劫。十六增獄者。八熱獄傍面各四所。

【現代漢語翻譯】現代漢語譯本：『活獄』（Jihuo Hell）的眾生，是由於前世的業力感召，他們手持各種兵器，互相仇恨，互相砍殺。身體一段段地掉落，悶絕過去，暫時死去，但隨即又因空中的聲音而復活。這些眾生復活后，又繼續互相砍殺。他們的壽命，以四天王天（Cāturmahārājakāyikas，佛教神話中的最低層天界）的一天一夜為計算單位，壽命長達五百歲，承受著這樣的苦楚。『黑繩獄』（Kālasūtra Hell）的獄卒，用黑色的繩子在眾生的身體上，從頭頂到腳底進行捆綁，然後用火熱的鋸子和斧頭，肢解他們的身體。由於前世的業力，他們被肢解后又會重新復生。他們的壽命，以忉利天（Trāyastriṃśa，佛教神話中的第二層天界）的一天一夜為計算單位，壽命長達一千歲，承受著這樣的苦楚。『眾合獄』（Saṃghāta Hell）的眾生，被鐵製的錐子擊打，或者被兩座像羊頭一樣的鐵山撞擊，兩山相合，研磨摧毀他們。當兩山分開時，他們又會自然復活，然後再次被摧毀。他們的壽命，以離諍天（Yāma，佛教神話中的第三層天界）的一天一夜為計算單位，壽命長達兩千歲，承受著這樣的苦楚。『號叫獄』（Raurava Hell）的眾生，恐懼於熾熱的鐵池，進入茂密的森林中，火焰猛烈燃燒，永世焚燒他們。由於前世的業力，他們的舌頭縱橫有一千由旬（Yojana，古印度長度單位）那麼長，有一頭巨大的牛，鐵角鐵甲，架著鐵製的犁鏵，火焰熾盛地耕犁他們的舌頭。他們的壽命，以兜率天（Tuṣita，佛教神話中的第四層天界）的一天一夜為計算單位，壽命長達四千歲，承受著這樣的苦楚。『大號叫獄』（Mahāraurava Hell）的情況與『號叫獄』相似，但所受的痛苦加倍。他們的壽命，以化樂天（Nirmāṇarati，佛教神話中的第五層天界）的一天一夜為計算單位，壽命長達八千歲，承受著這樣的苦楚。『炎熱獄』（Tapana Hell）的眾生，身處三重鐵城之中，火焰洞穿，在內部承受苦楚。他們的壽命，以他化自在天（Paranirmita-vaśavartin，佛教神話中的第六層天界）的一天一夜為計算單位，壽命長達一萬六千歲，承受著這樣的苦楚。『極炎熱獄』（Pratāpana Hell）的情況與『炎熱獄』相似，但所受的痛苦加倍。他們的壽命，等於半個中劫（Antarakalpa，佛教時間單位），承受著這樣的苦楚。『無間獄』（Avīci Hell）的眾生，在鐵室內被火焰包圍，承受著極大的苦楚。他們的壽命，等於一個中劫，承受著這樣的苦楚。十六增獄，位於八熱獄的旁邊，每一面各有四所。

【English Translation】 English version: The beings in the 'Reviving Hell' (Jihuo Hell) suffer due to the karmic effects of their past deeds. They wield various weapons, harboring hatred and engaging in mutual slaughter. Their bodies are severed into pieces, causing them to faint and temporarily die, only to be revived by a voice from the sky. These beings, once revived, resume their mutual slaughter. Their lifespan is calculated with one day and night of the Heaven of the Four Great Kings (Cāturmahārājakāyikas, the lowest heaven in Buddhist cosmology) as a unit, lasting for five hundred years, enduring such suffering. The wardens in the 'Black Rope Hell' (Kālasūtra Hell) bind the bodies of beings with black ropes from head to toe, then dismember their bodies with fiery saws and axes. Due to the force of their past karma, they are reborn after being dismembered. Their lifespan is calculated with one day and night of the Heaven of the Thirty-three (Trāyastriṃśa, the second heaven in Buddhist cosmology) as a unit, lasting for one thousand years, enduring such suffering. The beings in the 'Crushing Hell' (Saṃghāta Hell) are struck with iron pestles or crushed by two iron mountains resembling ram's heads. The two mountains converge, grinding and destroying them. When the mountains separate, they are naturally revived, only to be crushed again. Their lifespan is calculated with one day and night of the Heaven Without Strife (Yāma, the third heaven in Buddhist cosmology) as a unit, lasting for two thousand years, enduring such suffering. The beings in the 'Howling Hell' (Raurava Hell) fear the scorching iron pools and enter dense forests, where flames blaze intensely, burning them for eternity. Due to the force of their past karma, their tongues stretch a thousand yojanas (Yojana, an ancient Indian unit of distance) in length. A massive bull, with iron horns and iron armor, pulls an iron plow with blazing flames, plowing their tongues. Their lifespan is calculated with one day and night of the Heaven of Satisfaction (Tuṣita, the fourth heaven in Buddhist cosmology) as a unit, lasting for four thousand years, enduring such suffering. The situation in the 'Great Howling Hell' (Mahāraurava Hell) is similar to that of the 'Howling Hell,' but the suffering is doubled. Their lifespan is calculated with one day and night of the Heaven of Enjoying Creation (Nirmāṇarati, the fifth heaven in Buddhist cosmology) as a unit, lasting for eight thousand years, enduring such suffering. The beings in the 'Burning Hell' (Tapana Hell) are confined within triple iron cities, where flames penetrate, causing them to suffer internally. Their lifespan is calculated with one day and night of the Heaven of Freely Wielding Power Created by Others (Paranirmita-vaśavartin, the sixth heaven in Buddhist cosmology) as a unit, lasting for sixteen thousand years, enduring such suffering. The situation in the 'Great Burning Hell' (Pratāpana Hell) is similar to that of the 'Burning Hell,' but the suffering is doubled. Their lifespan is equal to half an intermediate kalpa (Antarakalpa, a Buddhist unit of time), enduring such suffering. The beings in the 'Uninterrupted Hell' (Avīci Hell) are surrounded by flames in an iron chamber, enduring extreme suffering. Their lifespan is equal to one intermediate kalpa, enduring such suffering. The sixteen additional hells are located beside the eight hot hells, with four on each side.

一煻煨增。深皆沒膝。有情游彼。才下足時。皮肉與血俱燋爛墜。餘剩其骨。舉足還生平復如本。二尸糞增不凈淤泥沒有情腰。于中多有攘矩吒蟲。嘴利如針。鉆皮透骨𠯗食其髓。三峰刃增。復有三種。一刀刃路。謂於此中仰布刀刃以為大道。有情游彼才下足時。皮肉與血俱斷碎墜。舉足還生平復如本。二劍葉林。謂此林樹純以铦利劍刀為葉。有情游彼風吹葉墜。斬刺肢體骨肉零落。有烏駁狗䶥掣食之。三鐵刺林名铦摩利。謂此林樹。有利鐵刺長十六指。有情被逼上下樹時。其刺铦利上下镵刺。是等有情血肉皮等。掛染刺上唯剩觔骨。有鐵嘴烏。探啄有情眼睛腦髓。爭競而食。刀刃路等三種雖殊。而鐵仗同故一增攝。四烈河增。名曰無渡。遍滿極熱烈灰汁水。有情入中或浮或沒。或逆或順或橫或豎。被蒸被煮骨肉糜爛。如大鑊中。滿成灰汁置稻米等猛火下然。米等於中上下回轉舉體糜爛。有情亦然。設欲逃避。于兩岸上有諸獄卒。手執刀槍御捍令回。無由得出。此河如塹。前三似苑。彼等名曰近邊地獄。八寒獄者。一曰水皰。二曰皰裂。三阿吒吒。四阿波波。五嘔喉喉。六裂如郁缽羅花(此云青蓮華)。七裂如蓮花。八裂如大蓮花。水皰獄者。生寒水間極甚嚴寒。隨身生皰。曰水皰獄。彼壽量者。摩伽陀國所有大斛八

【現代漢語翻譯】現代漢語譯本一、煻煨增（táng wēi zēng）：深及沒膝，有情眾生遊走於此，剛一下腳，面板血肉便被燒焦爛掉，只剩下骨頭。抬起腳后，地面又恢復如初。二、尸糞增（shī fèn zēng）：充滿不凈的淤泥，沒過有情眾生的腰部。其中有很多攘矩吒蟲（rǎng jǔ zhà chóng），嘴像針一樣鋒利，鉆入面板，穿透骨頭，啃食骨髓。三、峰刃增（fēng rèn zēng）：又有三種。（一）刀刃路：此地佈滿朝上的刀刃，形成道路。有情眾生遊走於此，剛一下腳，面板血肉便被割斷碎裂，掉落。抬起腳后，地面又恢復如初。（二）劍葉林：這片森林的樹木，樹葉都是鋒利的劍刀。有情眾生遊走於此，風吹落葉，斬刺肢體，骨肉零落。還有烏駁狗（wū bó gǒu）啃咬撕扯吞食。（三）鐵刺林，名為铦摩利（xiān mó lì）：這片森林的樹木，長有利鐵刺，長十六指。有情眾生被迫上下爬樹時，鐵刺鋒利，上下刺穿身體。這些有情眾生的血肉面板等，掛在鐵刺上，只剩下筋骨。還有鐵嘴烏鴉，探啄有情眾生的眼睛腦髓，爭搶著吃。刀刃路等三種雖然不同，但都是用鐵器傷害，所以歸為一增。四、烈河增（liè hé zēng），名為無渡（wú dù）：遍滿極熱的烈灰汁水。有情眾生進入其中，或浮或沉，或逆或順，或橫或豎，被蒸煮，骨肉糜爛。就像在大鍋中，盛滿灰汁，放入稻米等，用猛火燒煮，米在其中上下回轉，整個爛掉。有情眾生也是如此。如果想要逃避，兩岸有獄卒，手執刀槍，阻攔令其返回，無法逃脫。此河如塹，前三似苑，它們被稱為近邊地獄。八寒地獄：一曰水皰（shuǐ pào）。二曰皰裂（pào liè）。三曰阿吒吒（ā zhà zhà）。四曰阿波波（ā bō bō）。五曰嘔喉喉（ǒu hóu hóu）。六曰裂如郁缽羅花（liè rú yù bō luó huā，此云青蓮華，cǐ yún qīng lián huā）。七曰裂如蓮花（liè rú lián huā）。八曰裂如大蓮花（liè rú dà lián huā）。水皰獄：生於寒冷的水中，極其嚴寒，身體上生出水皰，所以叫水皰獄。此地眾生的壽命，相當於摩伽陀國（mó jiā tuó guó）所有的大斛（dà hú）八

【English Translation】 English version 1. The Tanguwei Hell (Tángwēi zēng): The depth reaches the knees. Sentient beings who wander here, as soon as their feet touch the ground, their skin and flesh are burned and rotten, leaving only bones. When they lift their feet, the ground returns to its original state. 2. The Corpse-Feces Hell (Shīfèn zēng): Filled with impure mud, covering the waists of sentient beings. There are many Rangjuzha insects (Rǎng jǔ zhà chóng) in it, with mouths as sharp as needles, drilling into the skin, piercing the bones, and gnawing at the marrow. 3. The Peak-Blade Hell (Fēngrèn zēng): There are three types: (1) Blade Road: This place is covered with upward-facing blades, forming a road. Sentient beings who wander here, as soon as their feet touch the ground, their skin and flesh are cut and shattered, falling off. When they lift their feet, the ground returns to its original state. (2) Sword-Leaf Forest: The trees in this forest have leaves that are sharp swords. Sentient beings who wander here, the wind blows the leaves, cutting and piercing their limbs, and their bones and flesh fall apart. There are also piebald dogs (Wū bó gǒu) that bite, tear, and devour them. (3) Iron-Thorn Forest, named Xianmoli (Xiān mó lì): The trees in this forest have sharp iron thorns, sixteen fingers long. When sentient beings are forced to climb up and down the trees, the sharp thorns pierce their bodies from above and below. The blood, flesh, and skin of these sentient beings are hung on the thorns, leaving only tendons and bones. There are also iron-beaked crows that probe and peck at the eyes and brains of sentient beings, fighting to eat them. Although the Blade Road and the other two are different, they all involve harm with iron implements, so they are classified as one increase. 4. The Fierce River Hell (Liè hé zēng), named Wudu (Wú dù): Filled with extremely hot, fierce ash-lye water. Sentient beings who enter it either float or sink, go against or with the current, or go sideways or vertically, being steamed and boiled, their bones and flesh rotting. It is like in a large pot, filled with ash-lye, with rice and other things placed in it, and cooked with fierce fire. The rice turns around and around in it, completely rotting. Sentient beings are the same. If they want to escape, there are jailers on both banks, holding knives and spears, preventing them from returning, unable to escape. This river is like a moat, and the previous three are like gardens. They are called the Border Hells. The Eight Cold Hells: 1. Called Water-Blister (Shuǐ pào). 2. Called Blister-Burst (Pào liè). 3. Called Atata (Ā zhà zhà). 4. Called Apapa (Ā bō bō). 5. Called Ouhouhou (ǒu hóu hóu). 6. Called Cracked-Like-Utpala-Flower (Liè rú yù bō luó huā, meaning Blue Lotus, Cǐ yún qīng lián huā). 7. Called Cracked-Like-Lotus-Flower (Liè rú lián huā). 8. Called Cracked-Like-Great-Lotus-Flower (Liè rú dà lián huā). The Water-Blister Hell: Born in cold water, extremely cold, blisters grow on the body, so it is called the Water-Blister Hell. The lifespan of beings in this place is equivalent to eight large pecks (dà hú) of all the Magadha country (Mó jiā tuó guó).

十斛麻百年除一。若芝麻盡。彼壽亦爾。皰裂獄者。由極嚴寒其皰而裂黃水漏流。彼壽量者倍前二十。阿吒吒獄者。由大嚴寒咬齒忍耐。彼壽量者倍前二十。阿波波獄者。忍寒音聲。彼壽量者倍前二十。嘔喉喉獄者。由寒號泣出是苦聲。彼壽量者倍前二十。裂如郁缽羅花獄者。嚴寒身裂如郁缽羅花葉。彼壽量者倍前二十。裂如蓮花獄者。嚴寒身裂如蓮花開。彼壽量者倍前二十。裂如大蓮花獄者。身裂越前如大蓮花開敷多葉。彼壽量者倍前二十。孤獨獄者。在贍部提曠野山間。一晝一夜受苦受樂。相雜受故。八熱地獄八寒地獄近邊孤獨。如是名為十八地獄。餓鬼者。王舍城下過五百由旬。有餓鬼城名曰黃白。亦云慘淡彼鬼王曰閻羅法王。共三十六眷屬等居。其類有四。一者外障。二者內障。三者飲食障。四者障飲食。一外障者。飲食音聲亦不得聞。二內障者。獲微飲食。口若針竅不能得入。設能入口。咽如馬尾無能得過。設若過咽。腹若山廓不能飽滿。雖滿腹中。脛如草莖無能舉動。受此大苦。三飲食障者。見飲食時。無量獄卒執諸器仗守禦無獲。四障飲食者。食飲食時由業所感。鐵丸銅汁瀉置口中。從下流出。如是四種皆是餓鬼。彼壽量者。人間一月為一晝夜。如是算數壽五百歲。即當人間一萬五千歲。或居人間寒林

【現代漢語翻譯】現代漢語譯本十斛（hú，量器單位）麻百年才能除去一粒。如果芝麻全部除盡，他們的壽命也是如此漫長。皰裂獄的眾生，因為極度的嚴寒，身體生出皰瘡並破裂，流出黃色的膿水。他們的壽命是之前的二十倍。阿吒吒（ā zhā zhā）獄的眾生，因為極度的嚴寒而咬牙忍耐。他們的壽命是之前的二十倍。阿波波（ā bō bō）獄的眾生，忍受寒冷發出哀嚎的聲音。他們的壽命是之前的二十倍。嘔喉喉（ǒu hóu hóu）獄的眾生，因為寒冷而號泣，發出痛苦的聲音。他們的壽命是之前的二十倍。裂如郁缽羅花（yù bō luó huā，青蓮花）獄的眾生，嚴寒使身體裂開，像郁缽羅花的葉子一樣。他們的壽命是之前的二十倍。裂如蓮花獄的眾生，嚴寒使身體裂開，像蓮花開放一樣。他們的壽命是之前的二十倍。裂如大蓮花獄的眾生，身體的裂開超過之前，像大蓮花盛開，花瓣繁多。他們的壽命是之前的二十倍。孤獨獄的眾生，在贍部提（zhān bù tí，閻浮提，此指人間）曠野山間，一晝一夜同時感受痛苦和快樂，相互交雜。八熱地獄、八寒地獄，以及近邊和孤獨地獄，這樣合起來稱為十八地獄。餓鬼，在王舍城（wáng shè chéng）下過五百由旬（yóu xún，古印度長度單位）的地方，有一座餓鬼城，名叫黃白，也叫做慘淡。那裡的鬼王叫做閻羅法王（yán luó fǎ wáng），和三十六個眷屬等居住在一起。餓鬼的種類有四種：第一種是外障，第二種是內障，第三種是飲食障，第四種是障飲食。第一種外障，連飲食的聲音都聽不到。第二種內障，即使獲得極少的飲食，嘴巴卻像針孔一樣細小，無法進入。即使能夠進入口中，咽喉卻像馬尾一樣細，無法通過。即使能夠通過咽喉，腹部卻像山谷一樣空曠，無法飽滿。即使腹中充滿食物，小腿卻像草莖一樣細弱，無法舉動。承受這樣巨大的痛苦。第三種飲食障，當看見飲食的時候，無數的獄卒拿著各種兵器守護，無法獲得。第四種障飲食，當吃飲食的時候，由於業力的感召，鐵丸或銅汁傾瀉到口中，從下身流出。這四種都是餓鬼。他們的壽命是，人間一個月是他們的一晝夜，這樣計算，壽命是五百歲。相當於人間的一萬五千年。或者居住在人間的寒林（hán lín，墳場）。

【English Translation】 English version Ten 'hu' (斛, a unit of volume) of sesame seeds, removing one seed every hundred years. If all the sesame seeds are exhausted, their lifespan is also like that. The 'Pao Lie' (皰裂) hell beings, due to extreme cold, develop blisters that burst, leaking yellow pus. Their lifespan is twenty times longer than before. The 'Azhazha' (阿吒吒) hell beings, endure the cold by gritting their teeth. Their lifespan is twenty times longer than before. The 'Abobo' (阿波波) hell beings, endure the cold and emit wailing sounds. Their lifespan is twenty times longer than before. The 'Ouhouhou' (嘔喉喉) hell beings, cry out in pain due to the cold. Their lifespan is twenty times longer than before. The 'Lie Ru Yuboluo Hua' (裂如郁缽羅花, resembling a blue lotus) hell beings, their bodies split open by the extreme cold, like the leaves of a 'yuboluo' flower. Their lifespan is twenty times longer than before. The 'Lie Ru Lianhua' (裂如蓮花, resembling a lotus) hell beings, their bodies split open by the extreme cold, like a blooming lotus. Their lifespan is twenty times longer than before. The 'Lie Ru Da Lianhua' (裂如大蓮花, resembling a large lotus) hell beings, their bodies split open even more than before, like a large lotus in full bloom with many petals. Their lifespan is twenty times longer than before. The solitary hell beings, in the wilderness and mountains of 'Jambudvipa' (贍部提, the continent where humans live), experience both suffering and pleasure, mixed together, day and night. The eight hot hells, the eight cold hells, and the nearby and solitary hells, are collectively called the eighteen hells. The hungry ghosts ('egui'), five hundred 'yojanas' (由旬, an ancient Indian unit of distance) below 'Wangshecheng' (王舍城, Rajagriha), there is a city of hungry ghosts called 'Huangbai', also known as 'Candan'. The ghost king there is called 'Yanluo Fawang' (閻羅法王, Yama), and he lives with thirty-six dependents. There are four types of hungry ghosts: first, those with external obstacles; second, those with internal obstacles; third, those with obstacles to food and drink; and fourth, those who are obstacles to food and drink. The first, those with external obstacles, cannot even hear the sound of food and drink. The second, those with internal obstacles, even if they obtain a small amount of food and drink, their mouths are as small as needle holes, making it impossible to enter. Even if it can enter the mouth, their throats are as thin as horsehair, making it impossible to pass through. Even if it can pass through the throat, their bellies are as empty as valleys, making it impossible to be full. Even if their bellies are full, their legs are as thin as grass stalks, making it impossible to move. They endure such great suffering. The third, those with obstacles to food and drink, when they see food and drink, countless hell guards hold various weapons to guard it, making it impossible to obtain. The fourth, those who are obstacles to food and drink, when they eat food and drink, due to the influence of karma, iron balls or molten copper are poured into their mouths and flow out from below. These four types are all hungry ghosts. Their lifespan is such that one month in the human realm is one day and night for them, and calculated in this way, their lifespan is five hundred years. This is equivalent to fifteen thousand years in the human realm. Or they live in the cold forests ('hanlin', graveyards) of the human realm.

等處。食血肉等。皆餓鬼類。三傍生者。多居河海。亦如酒糟混漫而住。以大食小以小食大。互相驚怖。由海波濤住所不定。或處人天。彼壽量者。長如龍王壽半中劫。短如蚋等壽一剎那。身量無定。四人者。住四大洲八中洲等及諸小洲。彼壽量者。如贍部洲人。初成劫時其壽無量。次後漸減今六十歲。次後漸減至十歲間。複次漸增無有定量。北鳩婁人定壽千歲。東勝身人壽五百歲。西牛貨人壽二百五十歲。除北鳩婁余有夭橫。彼等受用。北鳩婁洲食自然稻。衣服瓔珞出如意樹。餘三洲者食谷肉等。資寶受用。彼等身量。贍部提人肘量八肘。西牛貨人身十六肘。北鳩婁人三十二肘。人等面相亦如洲狀。其小洲人亦如大洲。身各減半。故如是說。五非天者。妙高水際下過一萬一千由旬。山曠廓間光明城內。阿修羅王。曰羅睺羅(此云攝腦)。眾眷屬居。又過一萬一千由旬。星鬘城內阿修羅王。名曰項鬘。眾眷屬居。又過一萬一千由旬。堅牢城內阿修羅王。名曰妙鎮。又曰大力。眾眷屬居。又過一萬一千由旬。甚深城內阿修羅王。名曰毗摩質多羅(此云絲種種亦云紋身)。眾眷屬居。常共帝釋比對斗諍。城曰具金。殿名奏樂。如意樹王名即怛缽栗。聚集之處名曰賢財。石名善賢苑名普喜妙喜最喜甚喜善。地亦名普喜妙喜最

【現代漢語翻譯】現代漢語譯本：還有其他地方。食用血肉等等的，都屬於餓鬼類。三傍生，大多居住在河海中，也像酒糟一樣混雜地居住在一起。大的吃小的，小的吃大的，互相驚嚇恐懼。由於海浪濤濤，住所不定。或者居住在人天之中。它們的壽命，長的如龍王，壽命有半個中劫，短的如蚊蚋等，壽命只有一剎那。身量沒有定數。四人，居住在四大洲、八中洲等等以及各個小洲。他們的壽命，如贍部洲（Jambudvipa）的人，最初成劫時壽命無量，之後逐漸減少，現在是六十歲。之後又逐漸減少到十歲之間。然後又逐漸增加，沒有定量。北俱盧洲（Uttarakuru）的人壽命固定為一千歲。東勝身洲（Purvavideha）的人壽命五百歲。西牛貨洲（Aparagodaniya）的人壽命二百五十歲。除了北俱盧洲，其餘都有夭折橫死。他們的受用，北俱盧洲食用自然生長的稻米，衣服瓔珞出自如意樹。其餘三洲的人食用穀物肉類等，資財寶物供其受用。他們的身量，贍部提（Jambudvipa）人身高八肘，西牛貨洲（Aparagodaniya）人身高十六肘，北俱盧洲（Uttarakuru）人身高三十二肘。人的面相也像洲的形狀。小洲的人也像大洲，身高各自減半。所以這樣說。五非天，在妙高山（Mount Meru）水際下過一萬一千由旬的地方，在山曠廓間的光明城內，阿修羅王名叫羅睺羅（Rāhula，意為攝腦），他的眾多眷屬居住在那裡。又過一萬一千由旬，在星鬘城內，阿修羅王名叫項鬘，他的眾多眷屬居住在那裡。又過一萬一千由旬，在堅牢城內，阿修羅王名叫妙鎮，又名叫大力，他的眾多眷屬居住在那裡。又過一萬一千由旬，在甚深城內，阿修羅王名叫毗摩質多羅（Vemacitrin，意為絲種種，也叫紋身），他的眾多眷屬居住在那裡。常常和帝釋天（Indra）比較爭鬥。城名叫具金，殿名叫奏樂，如意樹王名叫即怛缽栗，聚集的地方名叫賢財，石頭名叫善賢，苑名叫普喜、妙喜、最喜、甚喜、善。地也名叫普喜、妙喜、最

【English Translation】 English version: And other places. Those who eat blood and flesh, etc., all belong to the category of hungry ghosts (Preta). The three animals (Tiryagyoni) mostly reside in rivers and seas, living together like mixed wine dregs. The big eat the small, and the small eat the big, frightening each other. Due to the turbulent waves, their dwellings are uncertain. Or they reside among humans and gods. Their lifespan, the long-lived ones like the Dragon Kings (Naga), have a lifespan of half a medium kalpa, while the short-lived ones like mosquitoes (Masha) have a lifespan of only a moment (Kshana). Their body size is not fixed. The four types of humans reside in the four great continents (Dvipas), the eight intermediate continents, and various small continents. Their lifespan, like the people of Jambudvipa, is immeasurable at the beginning of the kalpa, then gradually decreases, and is now sixty years. Then it gradually decreases to between ten years. Then it gradually increases again, without a fixed limit. The people of Uttarakuru have a fixed lifespan of one thousand years. The people of Purvavideha have a lifespan of five hundred years. The people of Aparagodaniya have a lifespan of two hundred and fifty years. Except for Uttarakuru, the others have premature and accidental deaths. Their enjoyments, the people of Uttarakuru eat naturally grown rice, and their clothes and ornaments come from wish-fulfilling trees. The people of the other three continents eat grains and meat, etc., and their wealth and treasures are used for their enjoyment. Their body size, the people of Jambudvipa are eight cubits tall, the people of Aparagodaniya are sixteen cubits tall, and the people of Uttarakuru are thirty-two cubits tall. The faces of the people also resemble the shape of their continents. The people of the small continents are like the people of the large continents, with their height reduced by half. Therefore, it is said like this. The five Asuras (non-gods) are located 11,000 yojanas below the water's edge of Mount Meru, in the Bright City within the vast expanse of the mountains. The Asura King named Rāhula (meaning 'seizing the brain') and his many dependents reside there. Another 11,000 yojanas further, in the Star Garland City, the Asura King named Necklace and his many dependents reside there. Another 11,000 yojanas further, in the Firm City, the Asura King named Wonderful Town, also called Great Strength, and his many dependents reside there. Another 11,000 yojanas further, in the Deep City, the Asura King named Vemacitrin (meaning 'various threads,' also called 'tattooed body') and his many dependents reside there. They often compare and fight with Indra (帝釋天). The city is called Possessing Gold, the palace is called Playing Music, the wish-fulfilling tree king is called Jatatpatrika, the gathering place is called Virtuous Wealth, the stone is called Good Virtue, and the gardens are called Universal Joy, Wonderful Joy, Utmost Joy, Extreme Joy, and Good. The land is also called Universal Joy, Wonderful Joy, Utmost

喜甚喜。臨戰所乘象名無能敵。遊戲所乘象名壘雪。馬曰峭脖。是等非天。共三十三天。諍須陀味及修羅女。為戰諍故。從山廓出。身服金銀琉璃玻璃珂等堅固鎧甲。手執劍槊標槍弓箭。領四部軍。彼阿修羅王。羅睺羅。項鬘。妙鎮。毗摩質多羅等。或前三來或四皆來。是時帝釋五守護眾。一住戲海。愿樂白法龍王等眾。與非天軍鬥戰令回。龍若不勝去堅首所。共二守護復與修羅鬥戰。又若不勝去持鬘所。共三守護復與鬥戰。又若不勝去恒憍所。共四守護復與鬥戰。又若不勝去四王所。共五守護復與鬥戰。四大天王率四軍眾。服寶堅鎧執諸戈仗。鬥戰多分四天王勝。若不能卻。去忉利天前。白帝釋曰。我等守護不能回彼阿修羅眾。王應卻敵。如是白已。天主帝釋乘善住象。告三十三天眾等曰。汝等應知。今修羅軍至妙高頂。當服堅鎧取所乘車與修羅戰。說是語已。彼諸天子。各服寶鎧執持戈仗。去眾車苑取所乘車。入粗惡苑轉身心惡。出善見城。共彼修羅相敵鬥戰。若修羅勝侵至城內。若天得勝逐修羅軍至第一海。鬥戰之時。天與非天斷其脛腰。彼等即死手足若斷。復生如本。若薄伽梵辟支佛。轉輪聖王住世間時。諸阿修羅不起諍心。設若相持諸天必勝。世間善增天眾亦勝。世不善增阿修羅勝。是故諸天護持善事。天

【現代漢語翻譯】現代漢語譯本喜甚喜（非常高興）。臨戰時所乘的象名叫無能敵（無法戰勝的）。遊戲時所乘的象名叫壘雪（堆積的雪）。馬名叫峭脖（陡峭的脖子）。這些非天（阿修羅）與三十三天（忉利天）爲了爭奪須陀味（suddhāsvāda，天上的美食）和修羅女，爲了戰鬥的緣故，從山廓（山脈）中出來。他們身穿金、銀、琉璃、玻璃、珂（貝殼）等堅固的鎧甲，手執劍、槊、標槍、弓箭，率領四部軍隊。那些阿修羅王，如羅睺羅（Rāhula），項鬘（帶項鍊者），妙鎮（美麗的城鎮），毗摩質多羅（Vimalacitra）等，或者前三位來，或者四位都來。這時，帝釋（Indra，忉利天主）有五守護眾。第一隊住在戲海（歡樂之海），包括愿樂白法龍王等眾，與非天軍隊戰鬥，令其退回。如果龍眾不能戰勝，就去堅首（堅固的頭）那裡，第二隊守護者再與修羅戰鬥。如果又不能戰勝，就去持鬘（持花環者）那裡，第三隊守護者再與他們戰鬥。如果又不能戰勝，就去恒憍（常懷驕傲者）那裡，第四隊守護者再與他們戰鬥。如果又不能戰勝，就去四大天王那裡，第五隊守護者再與他們戰鬥。四大天王率領四部軍隊，身穿寶甲，手執各種武器，戰鬥時大多是四大天王獲勝。如果仍然不能擊退，就去忉利天前，稟告帝釋說：『我們這些守護者不能擊退那些阿修羅眾，大王您應該親自迎敵。』這樣稟告之後，天主帝釋乘坐善住象（吉祥的住所），告誡三十三天眾等說：『你們應當知道，現在修羅軍隊已經到達妙高頂（須彌山頂），應當穿上堅固的鎧甲，拿上所乘的車子與修羅戰鬥。』說完這些話后，那些天子們各自穿上寶甲，手持武器，去眾車苑（眾多的車輛花園）拿取所乘的車子，進入粗惡苑（粗糙邪惡的花園），轉身心都變得邪惡，然後出善見城（Sudarsana，帝釋天所住的城市），與那些修羅相對抗戰鬥。如果修羅獲勝，就侵入城內；如果天眾得勝，就追逐修羅軍隊到第一海（四大海之一）。戰鬥的時候，天人和非天互相砍斷脛骨和腰部，那些被砍斷的人立刻死去，手足如果被砍斷，又會像原來一樣復生。如果薄伽梵（Bhagavan，佛陀），辟支佛（Pratyekabuddha，緣覺佛），轉輪聖王（Cakravartin，統治世界的君主）住在世間的時候，諸阿修羅就不會生起爭鬥之心。即使發生衝突，諸天也必定會獲勝。世間善事增多，天眾也會獲勝；世間惡事增多，阿修羅就會獲勝。所以諸天護持善事。天

【English Translation】 English version How wonderful! The elephant ridden in battle is named Invincible (incapable of being defeated). The elephant ridden for pleasure is named Snowdrift (piled-up snow). The horse is called Steep-Neck (precipitous neck). These non-gods (Asuras) together with the Thirty-Three Gods (Trāyastriṃśa) contend for the Sudhāsvāda (heavenly ambrosia) and the Asura women. For the sake of battle, they emerge from the mountain ranges. They are clad in sturdy armor of gold, silver, lapis lazuli, crystal, shell, and so on, wielding swords, spears, javelins, bows, and arrows, leading four divisions of troops. Those Asura kings, such as Rāhula (one who fetters), Necklace (one with a necklace), Beautiful Town (beautiful town), Vimalacitra (pure image), and others, either the first three come, or all four come. At this time, Indra (Lord of the Trāyastriṃśa Heaven) has five guardian hosts. The first resides in the Playful Ocean (ocean of joy), including the Wishful White Dharma Dragon King and others, who fight with the non-god armies, causing them to retreat. If the dragons are unable to win, they go to Firm-Head (firm head), and the second guardian force fights with the Asuras again. If they are still unable to win, they go to Garland-Holder (one who holds garlands), and the third guardian force fights with them again. If they are still unable to win, they go to Constant-Pride (one who is always proud), and the fourth guardian force fights with them again. If they are still unable to win, they go to the Four Great Kings, and the fifth guardian force fights with them again. The Four Great Kings lead their four divisions of troops, clad in precious armor, wielding various weapons, and in most battles, the Four Great Kings are victorious. If they are still unable to repel them, they go before Indra in the Trāyastriṃśa Heaven and report, 'We, the guardians, are unable to repel those Asura hosts; Your Majesty should personally confront the enemy.' Having reported thus, the Lord of Gods, Indra, mounts the Well-Dwelling Elephant (auspicious dwelling) and admonishes the Thirty-Three Gods, saying, 'You should know that now the Asura armies have reached the summit of Mount Meru (summit of Mount Meru). You should don sturdy armor, take up your chariots, and fight with the Asuras.' Having spoken these words, those gods each don their precious armor, take up their weapons, go to the Garden of Many Chariots (garden of many vehicles), take up their chariots, enter the Coarse and Evil Garden (coarse and evil garden), and their bodies and minds turn evil. Then they emerge from the City of Good Vision (Sudarsana, city where Indra dwells), and confront and fight with those Asuras. If the Asuras win, they invade the city; if the gods win, they pursue the Asura armies to the First Sea (one of the four great oceans). During the battle, the gods and non-gods sever each other's shins and waists. Those who are severed immediately die, but if their hands and feet are severed, they are reborn as before. If the Bhagavan (Buddha), Pratyekabuddha (Solitary Buddha), or Cakravartin (Wheel-Turning Monarch) dwells in the world, the Asuras will not give rise to thoughts of contention. Even if conflicts arise, the gods will surely be victorious. When good deeds increase in the world, the gods will also be victorious; when evil deeds increase in the world, the Asuras will be victorious. Therefore, the gods protect good deeds. Gods

者。欲界六天。色界十七。無色界四。欲界六天者。蘇迷盧山第一層級堅首眾居。第二層級持鬘眾居。第三層級恒憍眾居。持雙山上北方有城。名阿那迦嚩帝。多聞天王藥叉眾居。如是東方城名賢上。有大天王名曰持國。乾闥眾居。西方有城名曰眾色。有大天王名曰廣目。龍神眾居。南方有城名曰增長。有大天王名曰增長。焰鬘眾居。餘四層級七金山等。日月星宿鐵圍輪山。贍部洲山多羅樹所。四王部眾亦住止住。咸屬四王。是謂一部。彼壽量者。人五十歲為一晝夜。如是壽量經五百年。若其身量一俱盧舍四分之一。三十三天妙高頂上。天主帝釋住最勝處。共非天女。名曰妙安。同眾天女受諸欲樂。無有厭足。復有臨戰所乘象王。名曰善住。遊戲苑中。所乘象王。名曰藹羅筏拏(此云持地子)。二象周圍各七由旬。各以八千小象眾居。又有馬王名迅疾風。與八千馬居。天主輔臣數三十三。是故名曰三十三天。諸天子等耽五欲樂。若放逸時有大天鼓。鼓聲出音警諸天曰。諸行無常。有漏皆苦。諸法無我。寂滅為樂。與修羅軍鬥戰之時。出除苦音警曰。天愿得勝。愿修羅敗。宮殿城池樹集石等。如前所辨。彼天壽量。人間百歲為一晝夜。如是算數壽一千歲。其天身量半逾阇那。焰摩天者。三十三天共非天諍。此離諍故名離

【現代漢語翻譯】現代漢語譯本者。欲界六天（指位於欲界的六個天界）。十七。無四。欲界六天是：須彌山（Sumeru）第一層級，堅首眾居住；第二層級，持鬘眾居住；第三層級，恒憍眾居住。持雙山（持雙山）北方有城，名叫阿那迦嚩帝（Anakavati），多聞天王（Vaisravana）的藥叉（Yaksa）眾居住。像這樣，東方有城名叫賢上，有大天王名叫持國（Dhritarashtra），乾闥婆（Gandharva）眾居住。西方有城名叫眾色，有大天王名叫廣目（Virupaksa），龍神眾居住。南方有城名叫增長，有大天王名叫增長（Virudhaka），焰鬘（Yama）眾居住。其餘四層級有七金山等，日月星宿，鐵圍輪山（Cakravada），贍部洲（Jambudvipa）山，多羅樹所在之處，四王（四大天王）的部眾也居住在那裡，都屬於四王管轄。這就是一個部分。他們的壽命是：人間五十年為他們的一晝夜，這樣的壽命經過五百年。他們的身量是一俱盧舍（Krosa）的四分之一。三十三天（Trayastrimsa）在妙高山（Mount Meru）頂上，天主帝釋（Indra）住在最殊勝的地方，與非天女，名叫妙安，一同與眾天女享受各種欲樂，沒有厭足的時候。又有臨戰時所乘坐的象王，名叫善住。遊戲苑中，所乘坐的象王，名叫藹羅筏拏（Airavata，此云持地子）。兩隻象的周圍各有七由旬（Yojana），各自有八千小象眾居住。又有馬王名叫迅疾風，與八千匹馬居住。天主的輔臣有三十三個，所以名叫三十三天。諸天子等沉溺於五欲之樂，如果放逸的時候，有大天鼓，鼓聲發出聲音警醒諸天說：『諸行無常，有漏皆苦，諸法無我，寂滅為樂。』與修羅（Asura）軍戰鬥的時候，發出除去痛苦的聲音警醒說：『天人希望得到勝利，希望修羅失敗。』宮殿城池，樹木聚集的石頭等，如前面所辨別的。他們的壽命是：人間一百年為他們的一晝夜，這樣計算壽命一千歲。他們的身量是半由旬。焰摩天（Yama）是三十三天共同與非天爭鬥的地方，這裡遠離爭鬥所以名叫離諍。

【English Translation】 English version Those are the six heavens of the desire realm (referring to the six heavens located in the desire realm). Seventeen. Without four. The six heavens of the desire realm are: On the first level of Mount Sumeru (Sumeru), the Steadfast-Headed hosts reside; on the second level, the Garland-Bearing hosts reside; on the third level, the Constantly-Arrogant hosts reside. To the north of Mount Trisringa (Trisringa) is a city named Anakavati, where the Yaksha (Yaksa) hosts of the Heavenly King Vaisravana (Vaisravana) reside. Similarly, to the east is a city named Excellent Heights, where the great Heavenly King Dhritarashtra (Dhritarashtra) resides, and the Gandharva (Gandharva) hosts reside. To the west is a city named Manifold Colors, where the great Heavenly King Virupaksa (Virupaksa) resides, and the Dragon God hosts reside. To the south is a city named Increase, where the great Heavenly King Virudhaka (Virudhaka) resides, and the Yama (Yama) hosts reside. The remaining four levels have the Seven Golden Mountains, the sun, moon, stars, the Iron Ring Mountains (Cakravada), Mount Jambudvipa (Jambudvipa), and the location of the Tala trees, where the retinues of the Four Kings (Four Great Heavenly Kings) also reside, all under the jurisdiction of the Four Kings. This is one division. Their lifespan is: fifty human years is one day and night for them, and their lifespan lasts for five hundred years. Their height is one-quarter of a Krosa (Krosa). The Thirty-Three Heavens (Trayastrimsa) are on the summit of Mount Meru (Mount Meru), where the Lord of the Gods, Indra (Indra), resides in the most excellent place, together with a non-heavenly woman named Wonderful Peace, enjoying various pleasures with the heavenly women, without ever being satisfied. There is also an elephant king that he rides into battle, named Well-Dwelling. In the pleasure garden, the elephant king he rides is named Airavata (Airavata, meaning 'holding the earth'). Each of the two elephants is surrounded by seven Yojanas (Yojana), and each is accompanied by eight thousand small elephants. There is also a horse king named Swift Wind, who resides with eight thousand horses. The chief minister of the Lord of the Gods is thirty-three in number, hence the name Thirty-Three Heavens. The heavenly sons are immersed in the pleasures of the five desires, and when they become negligent, there is a great heavenly drum, whose sound awakens the heavens, saying: 'All conditioned things are impermanent, all that is tainted is suffering, all dharmas are without self, and nirvana is bliss.' When fighting with the Asura (Asura) armies, it emits a sound that removes suffering, warning: 'May the gods be victorious, and may the Asuras be defeated.' The palaces, cities, trees, and gathered stones are as described earlier. Their lifespan is: one hundred human years is one day and night for them, and their lifespan is calculated as one thousand years. Their height is half a Yojana. The Yama Heaven (Yama) is where the Thirty-Three Heavens commonly contend with the non-heavenly beings; because it is far from contention, it is called the Heaven Apart from Strife.

諍天。彼天壽量。人二百歲為一晝夜。如是算數壽二千歲。其天身量二逾阇那。兜率陀天者。有慈氏尊。紹世出世法王之位。受大法樂。謂曰兜率。是俱樂義。人間四百年彼天一晝夜。壽四千歲。身量四逾阇那。化樂天者。自化受用謂曰化樂。人間八百年彼天一晝夜。壽八千歲。身量八逾阇那。他化自在天者。受用他化。謂曰他化自在。彼中天王威德自在。即是魔主。人間千六百年。彼天一晝夜。壽量萬六千歲。身量十六逾阇那。下從無間至他化自在天。謂之慾界。耽著欲樂所食段食。故如是說。色界一十七天者。四靜慮攝。初禪三天者。謂梵眾梵輔大梵。彼天壽量。梵眾半劫。梵輔一劫。大梵一劫半。彼天身量。次第半由旬。一由旬。一由旬半。二禪三天者。謂少光無量光極光。彼天壽量。少光二劫(以上四天四十中劫為一大劫以下諸天八十中劫為一大劫)。無量光四劫。極光八劫。彼天身量。少光二由旬。無量光四由旬。極光八由旬。三禪三天者。少善無量善廣善。彼天壽量。少善一十六劫。無量善三十二劫。廣善六十四劫。彼天身量。少善十六由旬。無量善三十二由旬。廣善六十四由旬。四禪八天者。無雲福生廣果。三是凡居。無煩無熱善現善見色究竟。五是聖居。名曰五凈居。彼天壽量。無雲百二十五劫。福

【現代漢語翻譯】現代漢語譯本諍天（Trayastrimsa）。該天的壽命計算方式是，人間二百年為他們的一晝夜，如此計算，他們的壽命是二千歲。他們的身高是二逾阇那（Yojana，古印度長度單位）。兜率陀天（Tushita Heaven）有慈氏尊（Maitreya，即彌勒菩薩），將繼承世間和出世間的法王之位，享受大法的快樂。『兜率』的意思是『聚集快樂』。人間四百年是他們的一晝夜，壽命是四千歲，身高是四逾阇那。化樂天（Nirmanarati Heaven）是指自己變化出事物來享受快樂。人間八百年是他們的一晝夜，壽命是八千歲，身高是八逾阇那。他化自在天（Paranirmitavasavartin Heaven）是指享受他人變化的事物。『他化自在』的意思是享受他人所化之物而得自在。該天的天王威德自在，也就是魔主。人間一千六百年是他們的一晝夜，壽命是一萬六千歲，身高是十六逾阇那。從無間地獄到他化自在天，被稱為欲界。因為他們貪戀欲樂，所食為段食（指有形食物），所以這樣說。一十七天屬於四靜慮所攝。初禪三天是梵眾天（Brahmakayika）、梵輔天（Brahmapurohita）、大梵天（Mahabrahma）。他們的壽命分別是梵眾天半劫（Kalpa，時間單位），梵輔天一劫，大梵天一劫半。他們的身高依次是半由旬（Yojana，古印度長度單位），一由旬，一由旬半。二禪三天是少光天（Parittabha）、無量光天（Apramanabha）、極光天（Abhasvara）。他們的壽命分別是少光天二劫（以上四天四十中劫為一大劫，以下諸天八十中劫為一大劫），無量光天四劫，極光天八劫。他們的身高分別是少光天二由旬，無量光天四由旬，極光天八由旬。三禪三天是少善天（Parittasubha）、無量善天（Apramanasubha）、廣善天（Subhakrtsna）。他們的壽命分別是少善天十六劫，無量善天三十二劫，廣善天六十四劫。他們的身高分別是少善天十六由旬，無量善天三十二由旬，廣善天六十四由旬。四禪八天是無雲天（Anabhraka）、福生天（Punyaprasava）、廣果天（Brhatphala），這三個是凡夫所居。無煩天（Avrha）、無熱天（Atapa）、善現天（Sudrsa）、善見天（Sudarshana）、色究竟天（Akanistha），這五個是聖者所居，被稱為五凈居天。他們的壽命分別是無雲天一百二十五劫，福生天...

【English Translation】 English version Trayastrimsa Heaven. The lifespan of that heaven is calculated as 200 human years being one day and night for them. Thus calculated, their lifespan is 2,000 years. Their height is two Yojanas (ancient Indian unit of length). In Tushita Heaven, there is Maitreya, who will inherit the position of Dharma King of both the mundane and supramundane realms, enjoying the great joy of the Dharma. 'Tushita' means 'gathering of joy'. 400 human years are one day and night for them, their lifespan is 4,000 years, and their height is four Yojanas. Nirmanarati Heaven refers to transforming things by oneself to enjoy happiness. 800 human years are one day and night for them, their lifespan is 8,000 years, and their height is eight Yojanas. Paranirmitavasavartin Heaven refers to enjoying things transformed by others. 'Paranirmitavasavartin' means being free by enjoying what others have transformed. The king of that heaven is powerful and free, and is the Lord of Mara (demon). 1,600 human years are one day and night for them, their lifespan is 16,000 years, and their height is sixteen Yojanas. From Avici Hell to Paranirmitavasavartin Heaven, it is called the Desire Realm. Because they are attached to sensual pleasures and eat solid food (physical food), it is said as such. The seventeen heavens are included in the Four Dhyanas (meditative absorptions). The three heavens of the First Dhyana are Brahmakayika, Brahmapurohita, and Mahabrahma. Their lifespans are half a Kalpa (unit of time) for Brahmakayika, one Kalpa for Brahmapurohita, and one and a half Kalpas for Mahabrahma. Their heights are, in order, half a Yojana, one Yojana, and one and a half Yojanas. The three heavens of the Second Dhyana are Parittabha, Apramanabha, and Abhasvara. Their lifespans are two Kalpas for Parittabha (for the four heavens above, forty intermediate Kalpas make one great Kalpa; for the heavens below, eighty intermediate Kalpas make one great Kalpa), four Kalpas for Apramanabha, and eight Kalpas for Abhasvara. Their heights are two Yojanas for Parittabha, four Yojanas for Apramanabha, and eight Yojanas for Abhasvara. The three heavens of the Third Dhyana are Parittasubha, Apramanasubha, and Subhakrtsna. Their lifespans are sixteen Kalpas for Parittasubha, thirty-two Kalpas for Apramanasubha, and sixty-four Kalpas for Subhakrtsna. Their heights are sixteen Yojanas for Parittasubha, thirty-two Yojanas for Apramanasubha, and sixty-four Yojanas for Subhakrtsna. The eight heavens of the Fourth Dhyana are Anabhraka, Punyaprasava, and Brhatphala, these three are inhabited by ordinary beings. Avrha, Atapa, Sudrsa, Sudarshana, and Akanistha, these five are inhabited by sages and are called the Five Pure Abodes. Their lifespans are 125 Kalpas for Anabhraka, ...

生二百五十劫。廣果五百劫。無煩一千劫。無熱二千劫。善現四千劫。善見八千劫。色究竟一萬六千劫。彼天身量。無雲一百二十五由旬。福生二百五十由旬。廣果五百由旬。無煩一千由旬。無熱二千由旬。善現四千由旬善見八千由旬。色究竟一萬六千由旬。始從梵眾至色究竟。皆名色界。出離欲樂。非離色故。故名色界。無色界四天者。無有身色。亦無處所。從定分四。空無邊處。識無邊處。無所有處。非想非非想處。彼天壽量。空無邊處二萬大劫壽量。識無邊處四萬大劫。無所有處六萬大劫。非想非非想處八萬大劫。彼等四處。謂無色界。非離定色。出離粗色。故無名色。彼等壽量。謂歲劫時。其量云何。時最少者名為剎那。百二十剎那為一怛剎那。六十怛剎那為一羅婆。三十羅婆為一牟休多(此雲鬚臾)。三十牟休多為一晝夜。三十晝夜即為一月。十二個月即是一年。劫有六種。一中劫(或名別劫)。二成劫。三住劫。四壞劫。五空劫。六大劫。一中劫者。或贍部人從無量歲。漸漸減至八萬歲時。即成劫攝。從八萬歲。減至十歲謂中劫初。復增八萬歲。減至十歲。為一轆轤。如是增減十八數者。為十八中劫。然後十歲至八萬歲。中劫后際前後中間。十八轆轤為二十中從。二成劫者。始從風輪至無間獄。生一有情

【現代漢語翻譯】現代漢語譯本生於無雲天二百五十劫（劫：時間單位）。生於福生天五百劫。生於無煩天一千劫。生於無熱天二千劫。生於善現天四千劫。生於善見天八千劫。生於色究竟天一萬六千劫。這些天界眾生的身量：無雲天一百二十五由旬（由旬：長度單位），福生天二百五十由旬，廣果天五百由旬，無煩天一千由旬，無熱天二千由旬，善現天四千由旬，善見天八千由旬，色究竟天一萬六千由旬。從梵眾天到色究竟天，都稱為『有色天』，因為他們出離了對欲樂的執著，但沒有脫離色界。所以稱為『有色天』。無色界的四天，沒有身形和處所，根據禪定的不同分為四種：空無邊處天、識無邊處天、無所有處天、非想非非想處天。這些天界的壽命：空無邊處天壽命二萬大劫，識無邊處天壽命四萬大劫，無所有處天壽命六萬大劫，非想非非想處天壽命八萬大劫。這四處天界被稱為『無色界』，他們並非脫離了禪定之色，而是出離了粗糙的色身，所以沒有名色。這些天界的壽命，用歲、劫來衡量，其量度是怎樣的呢？時間最短的稱為剎那（剎那：極短的時間單位），一百二十剎那為一怛剎那（怛剎那：時間單位），六十怛剎那為一羅婆（羅婆：時間單位），三十羅婆為一牟休多（牟休多：時間單位，相當於須臾），三十牟休多為一晝夜，三十晝夜即為一月，十二個月即是一年。劫有六種：一中劫（或名別劫），二成劫，三住劫，四壞劫，五空劫，六大劫。一中劫是說，贍部洲（贍部洲：四大部洲之一）的人壽命從無量歲漸漸減少到八萬歲時，屬於成劫的範圍。從八萬歲減少到十歲，是中劫的開始。然後壽命又從十歲增加到八萬歲，再減少到十歲，為一個轆轤（轆轤：這裡指壽命增減的一個週期）。這樣增減十八次，為十八個中劫。然後從十歲增加到八萬歲，是中劫的後半段，前後中間十八個轆轤為二十個中劫。二成劫是說，從風輪（風輪：支撐世界的風）到無間地獄（無間地獄：八大地獄之一），產生一個有情（有情：眾生）。

【English Translation】 English version They are born in Aviha heaven for two hundred and fifty kalpas (kalpa: a unit of time). They are born in Atapa heaven for five hundred kalpas. They are born in Sudarshana heaven for one thousand kalpas. They are born in Sudarshani heaven for two thousand kalpas. They are born in Akanishta heaven for four thousand kalpas. They are born in Subhakrita heaven for eight thousand kalpas. They are born in the Akaniṣṭha heaven for sixteen thousand kalpas. The body size of those heavenly beings: Aviha heaven is one hundred and twenty-five yojanas (yojana: a unit of distance), Atapa heaven is two hundred and fifty yojanas, Subhakrita heaven is five hundred yojanas, Sudarshana heaven is one thousand yojanas, Sudarshani heaven is two thousand yojanas, Akanishta heaven is four thousand yojanas, Subhakrita heaven is eight thousand yojanas, and Akaniṣṭha heaven is sixteen thousand yojanas. From the Brahmakayika heaven to the Akaniṣṭha heaven, all are called 'Rupadhatu heavens' because they have abandoned attachment to sensual pleasures but have not detached from the realm of form. Therefore, they are called 'Rupadhatu heavens'. The four heavens of the Arupadhatu (formless realm) have no physical form or location, and are divided into four based on different levels of samadhi (meditative absorption): the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of No-thingness, and the Sphere of Neither Perception nor Non-Perception. The lifespans of these heavens: the Sphere of Infinite Space has a lifespan of twenty thousand great kalpas, the Sphere of Infinite Consciousness has forty thousand great kalpas, the Sphere of No-thingness has sixty thousand great kalpas, and the Sphere of Neither Perception nor Non-Perception has eighty thousand great kalpas. These four realms are called 'Arupadhatu' because they have not detached from the samadhi-form, but have abandoned the gross form, so there is no name and form. These heavens' lifespans are measured in years and kalpas. How are they measured? The shortest unit of time is called kshana (kshana: an extremely short unit of time), one hundred and twenty kshanas is one tatkshana (tatkshana: a unit of time), sixty tatkshanas is one lava (lava: a unit of time), thirty lavas is one muhurta (muhurta: a unit of time, equivalent to a moment), thirty muhurtas is one day and night, thirty days and nights is one month, and twelve months is one year. There are six types of kalpas: one intermediate kalpa (or separate kalpa), two formation kalpa, three abiding kalpa, four destruction kalpa, five emptiness kalpa, and six great kalpa. An intermediate kalpa refers to when the lifespan of people in Jambudvipa (Jambudvipa: one of the four continents) gradually decreases from immeasurable years to eighty thousand years, which belongs to the formation kalpa. From eighty thousand years decreasing to ten years is the beginning of the intermediate kalpa. Then the lifespan increases from ten years to eighty thousand years, and then decreases to ten years, which is one wheel (wheel: here refers to a cycle of increasing and decreasing lifespan). Such increase and decrease occur eighteen times, which are eighteen intermediate kalpas. Then from ten years increasing to eighty thousand years is the latter half of the intermediate kalpa, and the eighteen wheels in the front, back, and middle are twenty intermediate kalpas. The second, formation kalpa, refers to when a sentient being (sentient being: living being) arises from the wind wheel (wind wheel: the wind supporting the world) to the Avici hell (Avici hell: one of the eight great hells).

器世界成經一中劫。如前已說。情世界者。此三千界。火壞后成。從極光天天人命終生大梵處。孤生疲倦嗚呼。若有同分生此界者。有何不可。發如是心。雖非念力。極光天人有命終者。即生彼處。先生之心而作是念。由我貪生故世咸稱人祖大梵。如次梵輔梵眾他化自在。乃至四王次第而生。北鳩婁洲。西牛貨洲。東勝身洲。南贍部洲。次第而生。時贍部洲人壽無量歲。飲食喜樂有色意成。身帶光明騰空自在。如色界天。有如是類。地味漸生其味甘美。色白如蜜其香馥郁。時有一人。稟性耽味。嗅香起愛。取[嘗-旨+甘]便食。亦告餘人。隨學取食。食段食故身光隱沒。由眾業感日月便出。照耀四洲。次地味隱復生地餅。其味甘美色紅如蜜。競耽食之。地餅復隱次林藤生。競耽食故林藤復隱。有非耕種自然稻生。眾共取食。此食粗故即余滓穢。根道俱出。爾時諸人。隨食早晚。取香稻食。后時有人稟性懶惰。長取香稻。儲宿為食。余亦隨學。香稻隱沒。隨共分田。慮防遠盡。於己分田生吝護心。於他分田有懷侵奪。故生爭競。是時眾人議一有德。封分田主。眾所許故。謂曰大三末多王(此云眾所許)。王多有子。相續紹王。嫡子號曰光妙。彼子善帝。彼子最善。彼子靜齋。是等謂曰成劫五王。靜齋王子名曰頂生。彼

【現代漢語翻譯】現代漢語譯本器世界經歷一個中劫形成，如前所述。情世界（有情眾生居住的世界）是這樣的：這個三千大千世界，在火災毀滅後重新形成。從極光天天人（光音天上的天人）命終后，投生到大梵天處。他獨自出生，感到疲倦和孤獨，於是發出聲音說：『如果能有其他與我同類的眾生也生到這個世界，那該有多好啊！』雖然這並非念力的作用，但恰好有極光天天人壽命終結，便投生到那裡。這位先出生的天人因為貪戀生命，所以世人都稱他為人祖大梵天（一切眾生的始祖）。依次是梵輔天、梵眾天、他化自在天，乃至四大天王次第產生。北俱盧洲（四大部洲之一）、西牛貨洲（四大部洲之一）、東勝身洲（四大部洲之一）、南贍部洲（四大部洲之一）也次第形成。當時，南贍部洲的人壽命無量歲，飲食和喜樂都是自然而生，有色身，意念可以隨意成就，身體帶有光明，能夠在空中自由飛行，就像光音天人一樣。就是有這樣一類眾生。之後，地面上逐漸生出地味（地上的滋味），味道甘美，顏色潔白如蜜，香氣濃郁。當時，有一個人天生喜歡品嚐味道，聞到香味就產生了愛戀之心，於是取來品嚐並食用。他也告訴其他人，大家紛紛效仿取食。因為食用段食（可以分段食用的食物），身體的光明便逐漸隱沒。由於眾生的業力感召，日月便出現了，照耀著四大部洲。接著，地味消失，又生出地餅（地上的餅狀物），味道甘美，顏色鮮紅如蜜，人們爭相食用。地餅消失後，又生出林藤（蔓生的植物），人們因為爭相食用林藤，林藤也消失了。之後，出現了無需耕種就能自然生長的稻米，大家共同取食。因為這種食物比較粗糙，所以產生了殘渣污穢，大小便的通道也隨之出現。當時的人們，隨著食用稻米的時間早晚，取食香稻。後來，有人天性懶惰，大量取食香稻，儲存起來作為食物。其他人也紛紛效仿。香稻也因此消失了。於是大家共同劃分田地，擔心遠處的稻米被取盡，對自己分到的田地產生吝嗇和守護之心，對他人分到的田地則懷有侵佔的念頭，因此產生了爭鬥。這時，大家商議推舉一位有德行的人，作為分田的主人。因為大家都認可他，所以稱他為大三末多王（Mahāsammata）（意為『大眾認可』）。這位國王有很多兒子，世代相傳繼承王位。嫡長子名叫光妙（Varalakṣaṇa），他的兒子是善帝（Upavasatha），善帝的兒子是最善（Uttama），最善的兒子是靜齋（Brahmadatta）。這些人被稱為成劫五王。靜齋的兒子名叫頂生（Mandhātṛ）。

【English Translation】 English version The world of containers (physical world) forms over one intermediate kalpa, as previously described. The world of sentient beings is as follows: This tri-sahasra-maha-sahasra-lokadhatu (great trichiliocosm), after being destroyed by fire, reforms. Beings from the Abhasvara heavens (heaven of radiant light) die and are reborn in the Brahma heavens. He is born alone, feels weary and lonely, and exclaims, 'Oh, that other beings of my kind would come to this world!' Although this is not due to the power of thought, beings from the Abhasvara heavens happen to die and are reborn there. This first-born being, because of his attachment to life, is known by the world as Maha Brahma (the great Brahma), the ancestor of all beings. In order, the Brahmaparisadya heavens, the Brahmapurohita heavens, the Paranirmita-vasavartin heavens, and even the Four Heavenly Kings arise in succession. Also arising in succession are Uttarakuru (one of the four great continents), Aparagodaniya (one of the four great continents), Purvavideha (one of the four great continents), and Jambudvipa (one of the four great continents). At that time, the people of Jambudvipa had immeasurable lifespans, and their food and joy arose naturally. They had bodies of form, their thoughts were fulfilled at will, their bodies possessed light, and they could fly freely in the sky, like the Abhasvara devas. Such was the nature of these beings. Afterward, earth-flavor (essence of the earth) gradually arose on the ground, its taste was sweet, its color white like honey, and its fragrance was rich. At that time, one person was naturally fond of tasting flavors, and upon smelling the fragrance, he developed a fondness for it. He took some to taste and eat. He also told others, and they followed suit in taking and eating it. Because they ate solid food, the light of their bodies gradually disappeared. Due to the karmic influence of beings, the sun and moon then appeared, illuminating the four continents. Next, the earth-flavor disappeared, and earth-cakes (cakes of earth) arose, their taste sweet and their color red like honey, and people competed to eat them. After the earth-cakes disappeared, vines arose, and because people competed to eat the vines, the vines also disappeared. After that, rice that grew naturally without cultivation appeared, and everyone took and ate it together. Because this food was coarse, residue and waste were produced, and the channels for urination and defecation also appeared. At that time, people took and ate the fragrant rice according to the time of day. Later, some people were naturally lazy and took large amounts of fragrant rice, storing it as food. Others followed suit. The fragrant rice also disappeared as a result. So everyone divided the fields together, fearing that the rice in the distance would be taken completely, and they developed stinginess and protectiveness towards their own fields, and harbored thoughts of encroaching on the fields of others, and thus disputes arose. At this time, everyone discussed and elected a virtuous person to be the owner of the divided fields. Because everyone approved of him, they called him Maha Sammata (meaning 'approved by the multitude'). This king had many sons, who succeeded to the throne in succession. The eldest son was named Varalakṣaṇa, his son was Upavasatha, Upavasatha's son was Uttama, and Uttama's son was Brahmadatta. These are called the Five Kings of the Formation Kalpa. Brahmadatta's son was named Mandhātṛ.

子妙帝。彼子近妙。彼子具妙。彼子嚴妙。是等謂曰五轉輪王。嚴妙王子名曰舍帝。彼子舍雙。彼子舍固尼。彼子固室。彼子善見。彼子大善見。彼子除礙。彼子金色。彼子具分。彼子離惡。彼子妙高。彼子定行。彼子甚吼音。彼子大甚吼音。彼子能安。彼子方主。彼子賢塵。彼子能廣。彼子大天。此王種族五千相承。其最後子七千相承。曰阿思摩迦王。最後子八千相承。曰鳩婁王。其最後子曰具頭王。有九千王。其最後子名曰龍音。有一萬王。其最後子怛彌留怛一萬五千。其最後子名瞿曇氏。此即甘蔗裔。彼子相承。甘蔗王種一千一百數。其最後子甘蔗種王。名曰增長(即懿師摩王)。王有四子。一名面光二名象食。三名調伏象。四名嚴鐲。稱釋迦氏。嚴鐲有子名曰嚴鐲足。彼子致所。彼子牛居。彼子師子頰王。有四子。一名凈飯。二名白飯。三名斛飯。四名甘露飯。凈飯王子即婆伽梵。次名難陀。白飯王二子。一名帝沙調達。二名難提迦。斛飯王二子。一名阿尼婁馱。一名跋提梨迦。甘露飯王二子。一名阿難。一名提婆達多。婆伽梵子名羅睺羅。釋迦種族至斯終矣。又別種王依法興教。如來滅度后二百年。中印土國有王。名曰無憂。法王于贍部提。王即多分中結集時。而為施主。興隆佛教后三百年。贍部西北方有

【現代漢語翻譯】現代漢語譯本子妙帝（國王名）。彼子近妙（國王名）。彼子具妙（國王名）。彼子嚴妙（國王名）。這些被稱為五轉輪王。嚴妙王子名叫舍帝（國王名）。彼子舍雙（國王名）。彼子舍固尼（國王名）。彼子固室（國王名）。彼子善見（國王名）。彼子大善見（國王名）。彼子除礙（國王名）。彼子金色（國王名）。彼子具分（國王名）。彼子離惡（國王名）。彼子妙高（國王名）。彼子定行（國王名）。彼子甚吼音（國王名）。彼子大甚吼音（國王名）。彼子能安（國王名）。彼子方主（國王名）。彼子賢塵（國王名）。彼子能廣（國王名）。彼子大天（國王名）。此王種族五千代相承。其最後之子七千代相承，名叫阿思摩迦王。最後之子八千代相承，名叫鳩婁王。其最後之子名叫具頭王，有九千王。其最後之子名叫龍音，有一萬王。其最後之子怛彌留怛一萬五千。其最後之子名叫瞿曇氏。這就是甘蔗的後裔。他們的子孫相承，甘蔗王族有一千一百位。其最後一位甘蔗種姓的國王，名叫增長（即懿師摩王）。國王有四個兒子，一名面光，二名象食，三名調伏象，四名嚴鐲，被稱為釋迦氏。嚴鐲有子名叫嚴鐲足。彼子致所（人名）。彼子牛居（人名）。彼子師子頰王，有四個兒子，一名凈飯，二名白飯，三名斛飯，四名甘露飯。凈飯王的兒子就是婆伽梵（世尊），其次是難陀。白飯王有兩個兒子，一名帝沙調達（提婆達多），二名難提迦。斛飯王有兩個兒子，一名阿尼婁馱，一名跋提梨迦。甘露飯王有兩個兒子，一名阿難，一名提婆達多。婆伽梵的兒子名叫羅睺羅。釋迦種族到此結束。又有其他種姓的國王依法興教。如來滅度后二百年，中印度國有位國王，名叫無憂（阿育王）。法王在贍部提（閻浮提），在多分中結集時，作為施主，興隆佛教后三百年，贍部（閻浮）西北方有

【English Translation】 English version The son of Miao Di (King's name). The son of Jin Miao (King's name). The son of Ju Miao (King's name). The son of Yan Miao (King's name). These are called the Five Wheel-Turning Kings. The prince of Yan Miao is named She Di (King's name). The son of She Shuang (King's name). The son of She Gu Ni (King's name). The son of Gu Shi (King's name). The son of Shan Jian (King's name). The son of Da Shan Jian (King's name). The son of Chu Ai (King's name). The son of Jin Se (King's name). The son of Ju Fen (King's name). The son of Li E (King's name). The son of Miao Gao (King's name). The son of Ding Xing (King's name). The son of Shen Hou Yin (King's name). The son of Da Shen Hou Yin (King's name). The son of Neng An (King's name). The son of Fang Zhu (King's name). The son of Xian Chen (King's name). The son of Neng Guang (King's name). The son of Da Tian (King's name). This royal lineage has been passed down for five thousand generations. The last son was passed down for seven thousand generations, named Asimojia Wang (King's name). The last son was passed down for eight thousand generations, named Jiulou Wang (King's name). The last son was named Ju Tou Wang (King's name), with nine thousand kings. The last son was named Long Yin (King's name), with ten thousand kings. The last son was Da Mi Liu Da, with fifteen thousand. The last son was named Qutan Shi (King's name). This is the descendant of Ganjia. Their descendants inherited the Ganjia royal family with one thousand one hundred members. The last king of the Ganjia lineage was named Zeng Zhang (Yishi Mo Wang). The king had four sons, named Mian Guang, Xiang Shi, Tiao Fu Xiang, and Yan Zhuo, called the Shakya clan. Yan Zhuo had a son named Yan Zhuo Zu. The son of Zhi Suo (person's name). The son of Niu Ju (person's name). The son of Shizi Jia Wang (King's name), had four sons, named Jing Fan, Bai Fan, Hu Fan, and Gan Lu Fan. The son of Jing Fan Wang is Bhagavan (the World-Honored One), followed by Nanda. Bai Fan Wang had two sons, named Di Sha Tiao Da (Devadatta), and Nantijia. Hu Fan Wang had two sons, named Aniruddha, and Batili Jia. Gan Lu Fan Wang had two sons, named Ananda, and Devadatta. The son of Bhagavan is named Rahula. The Shakya clan ends here. There were also kings of other lineages who promoted the teachings according to the Dharma. Two hundred years after the Nirvana of the Tathagata, there was a king in Central India named Wuyou (King Ashoka). The Dharma King, in Jambudvipa, when gathering in many parts, acted as a benefactor. Three hundred years after the flourishing of Buddhism, in the northwest of Jambudvipa,

王。名曰割尼尸割。三結集時。而為施主。廣興佛教。梵天竺國。迦濕彌羅國。勒國。龜茲(音丘慈)。捏巴辣國。震旦國。大理國。西夏國等。諸法王眾。各于本國興隆佛法。如來滅度后千餘年。西番國中初有王。曰呀乞㗚贊普。二十六代有王。名曰祫陀朵㗚思顏贊。是時佛教始至。后第五代有王。名曰雙贊思甘普時班彌達。名阿達陀。譯主名曰端美三波羅。翻譯教法。修建夾薩等處精舍。流傳教法。后第五代有王。名曰乞㗚雙提贊。是王召請善海大師。蓮華生上師。迦摩羅什。羅班彌達。眾成就人等。共毗盧遮那羅佉怛及康龍尊護等七人。翻譯教法。余班彌達共諸譯主。廣翻教法。三種禁戒興流在國。后第三代有王。名曰乞㗚俫巴贍是王界廣。時有積那彌多。並濕連怛羅菩提。班彌達等。共思割干吉祥。積酌羅龍幢等。已翻校勘。未翻而翻。廣興教法。西番王種。至今有在。班彌達等。翻譯譯主。善知識眾廣多有故。教法由興。北蒙古國。先福果熟生王。名曰成吉思(二合)。始成吉思。從比方王多音國。如鐵輪王。彼子名曰乾果戴時稱可罕。紹帝王位。疆界益前。有子名曰古偉。紹帝王位成吉思皇帝。次子名朵羅。朵羅長子。名曰蒙哥。亦紹王位。王弟名曰忽必烈。紹帝王位。降諸國土疆界豐廣歸佛教法依化民

【現代漢語翻譯】現代漢語譯本：國王名為割尼尸割（Kaniska），在第三次結集時，作為施主，廣泛弘揚佛教。梵天竺國（India），迦濕彌羅國（Kashmir），勒國，龜茲國（Kucha），捏巴辣國（Nepal），震旦國（China），大理國，西夏國等各國的法王們，都在各自的國家興隆佛法。如來滅度后一千多年，西番國（Tibet）中最初有一位國王，名叫呀乞㗚贊普。第二十六代有一位國王，名叫祫陀朵㗚思顏贊，這時佛教開始傳入。後來的第五代有一位國王，名叫雙贊思甘普，當時有班彌達（Pandita），名叫阿達陀，譯主名叫端美三波羅，翻譯教法，修建夾薩等地的精舍，流傳教法。後來的第五代有一位國王，名叫乞㗚雙提贊，這位國王召請了善海大師，蓮華生上師（Padmasambhava），迦摩羅什（Kumarajiva），羅班彌達，眾成就人等，與毗盧遮那羅佉怛及康龍尊護等七人，翻譯教法。其餘的班彌達與各位譯主，廣泛地翻譯教法，三種禁戒在全國興盛流傳。後來的第三代有一位國王，名叫乞㗚俫巴贍，這位國王的疆域廣大。當時有積那彌多，以及濕連怛羅菩提班彌達等，與思割干吉祥，積酌羅龍幢等，已經翻譯的進行校勘，未翻譯的進行翻譯，廣泛地弘揚教法。西番的王族，至今仍然存在。班彌達等翻譯者和譯主，以及善知識眾多，所以教法得以興盛。北蒙古國，先有福果成熟而生的國王，名叫成吉思（Genghis Khan），最初的成吉思，從比方王多音國，如同鐵輪王一樣。他的兒子名叫乾果戴時稱可罕，繼承帝王之位，疆界更加擴充套件。有兒子名叫古偉，繼承帝王之位。成吉思皇帝的次子名叫朵羅，朵羅的長子名叫蒙哥，也繼承了王位。蒙哥的弟弟名叫忽必烈，繼承帝王之位，降服了各個國土，疆界豐廣，歸依佛教，教化民眾。 English version: The king was named Kaniska, and during the Third Council, he acted as a patron, widely promoting Buddhism. The Dharma kings of various countries such as India (梵天竺國), Kashmir (迦濕彌羅國), Lek Country, Kucha (龜茲國), Nepal (捏巴辣國), China (震旦國), Dali Kingdom, and Xixia Kingdom, all promoted Buddhism in their respective countries. More than a thousand years after the passing of the Tathagata, the first king in the Western Tibet (西番國) was named Yaqi Zanpu. In the twenty-sixth generation, there was a king named Tri Detsuktsen, at which time Buddhism began to enter. In the fifth generation later, there was a king named Khri Songdetsen, and at that time there was a Pandita named Atada, and a translator named Denma Tsémang, who translated the teachings, built monasteries in places like Gyatsa, and spread the teachings. In the fifth generation later, there was a king named Khri Srong Detse, who invited masters such as Shantarakshita, Padmasambhava (蓮華生上師), Kumarajiva (迦摩羅什), Loden Sherab, and many accomplished individuals, along with Vairochana Rakshita and Konglung Tsundru, seven people in total, to translate the teachings. The remaining Panditas and translators extensively translated the teachings, and the three vows flourished and spread throughout the country. In the third generation later, there was a king named Khri Lhepachen, whose territory was vast. At that time, there were Jinamitra and Surendrabodhi Pandita, along with Senge Gyaltsen, Zhuchen Loden Drak, and others, who revised the already translated texts and translated the untranslated ones, widely promoting the teachings. The royal lineage of Western Tibet still exists today. Because there were many Panditas, translators, and spiritual teachers, the teachings were able to flourish. In the Northern Mongolian country, the first king born from the ripening of meritorious fruits was named Genghis Khan (成吉思). This Genghis Khan, from the Biffang Wang Duoyin Kingdom, was like a Chakravartin king. His son was named Güyük Khan, who inherited the throne and expanded the territory even further. He had a son named Güyük, who inherited the throne. The second son of Emperor Genghis Khan was named Tolo, and Tolo's eldest son was named Möngke, who also inherited the throne. Möngke's younger brother was named Kublai Khan, who inherited the throne, subdued various countries, expanded the territory, and converted to Buddhism, civilizing the people.

【English Translation】 English version: The king was named Kaniska, and during the Third Council, he acted as a patron, widely promoting Buddhism. The Dharma kings of various countries such as India (梵天竺國), Kashmir (迦濕彌羅國), Lek Country, Kucha (龜茲國), Nepal (捏巴辣國), China (震旦國), Dali Kingdom, and Xixia Kingdom, all promoted Buddhism in their respective countries. More than a thousand years after the passing of the Tathagata, the first king in the Western Tibet (西番國) was named Yaqi Zanpu. In the twenty-sixth generation, there was a king named Tri Detsuktsen, at which time Buddhism began to enter. In the fifth generation later, there was a king named Khri Songdetsen, and at that time there was a Pandita named Atada, and a translator named Denma Tsémang, who translated the teachings, built monasteries in places like Gyatsa, and spread the teachings. In the fifth generation later, there was a king named Khri Srong Detse, who invited masters such as Shantarakshita, Padmasambhava (蓮華生上師), Kumarajiva (迦摩羅什), Loden Sherab, and many accomplished individuals, along with Vairochana Rakshita and Konglung Tsundru, seven people in total, to translate the teachings. The remaining Panditas and translators extensively translated the teachings, and the three vows flourished and spread throughout the country. In the third generation later, there was a king named Khri Lhepachen, whose territory was vast. At that time, there were Jinamitra and Surendrabodhi Pandita, along with Senge Gyaltsen, Zhuchen Loden Drak, and others, who revised the already translated texts and translated the untranslated ones, widely promoting the teachings. The royal lineage of Western Tibet still exists today. Because there were many Panditas, translators, and spiritual teachers, the teachings were able to flourish. In the Northern Mongolian country, the first king born from the ripening of meritorious fruits was named Genghis Khan (成吉思). This Genghis Khan, from the Biffang Wang Duoyin Kingdom, was like a Chakravartin king. His son was named Güyük Khan, who inherited the throne and expanded the territory even further. He had a son named Güyük, who inherited the throne. The second son of Emperor Genghis Khan was named Tolo, and Tolo's eldest son was named Möngke, who also inherited the throne. Möngke's younger brother was named Kublai Khan, who inherited the throne, subdued various countries, expanded the territory, and converted to Buddhism, civilizing the people.

。佛教倍前光明熾盛。帝有三子。長曰真金豐足。如天法寶莊嚴。二曰厖各刺。三曰納麻賀。各具本德系嗣亦爾。茲是始從釋迦王種。至今王種。

彰所知論捲上大正藏第 32 冊 No. 1645 彰所知論

彰所知論卷下

元帝師癹合思巴造

宣授江淮福建等處釋教總統法性三藏弘教佛智大師沙羅巴譯

始帝王祖三末多王。是時田分互起侵盜。初發偷盜。被王推問言不曾偷。始起妄語。王法誅戮。即有殺害不善法生。爾時眾生造不善法。命終之後即生傍生。次生餓鬼。漸生地獄。次無間獄生一有情。時成劫終。如是有情行諸不善。壽量慚減受用乏少。閻浮提人壽八萬歲。無間地獄生一有情。是二同時。如是情世界成。十九中劫器世界成。即一中劫。如是成劫二十中劫。閻浮提人八萬歲時。始為住劫。住劫亦經二十中劫。至十歲時刀兵災起。唯七晝夜。疾疫災起七月。七日饑饉災起。七年七月七日多分死歿。餘者相睹起希見心。互相睦戀遠離殺害。漸生善故。壽量受用復增益盛至八萬歲。增上之時轉輪王出。依法化民。下減之時婆伽梵出。拔濟眾生。增減時間獨覺出世。令諸有情而作福田。住劫亦經二十中劫。始壞劫初情世界壞。無間獄中無有情生。先生業盡即生別趣。若

【現代漢語翻譯】現代漢語譯本：佛教因此更加光明熾盛。帝王有三個兒子，長子名為真金豐足（Zhenjin Fengzu），如同天上的法寶一樣莊嚴；次子名為厖各刺（Pang Ge Ci）；三子名為納麻賀（Na Ma He）。他們各自具有本來的德行，子孫後代的傳承也是如此。這是從釋迦（Shijia）王族開始，一直到現在的王族。

《彰所知論》捲上大正藏第 32 冊 No. 1645 《彰所知論》

《彰所知論》卷下

元帝師癹合思巴（Ba Si Ba）造

宣授江淮福建等處釋教總統法性三藏弘教佛智大師沙羅巴（Sha Luo Ba）譯

最初的帝王祖先是三末多王（San Mo Duo Wang）。那時，田地劃分不均，互相侵佔偷盜。最初發生偷盜事件，被國王審問時，辯解說沒有偷，於是開始說謊。國王依法誅殺，隨即產生了殺害的罪惡。當時眾生造作不善的業，命終之後就轉生為傍生（動物），然後轉生為餓鬼，逐漸墮入地獄。最初的無間地獄中產生一個有情眾生，這時成劫結束。像這樣的有情眾生行作各種不善的行為，壽命逐漸減少，受用也變得匱乏。閻浮提（Yan Fu Ti，地球）的人壽命有八萬歲。無間地獄中產生一個有情眾生，這兩件事同時發生。像這樣，情世界形成，十九個中劫之後器世界形成，這算作一個中劫。像這樣，成劫經過二十個中劫。閻浮提的人壽命八萬歲時，開始進入住劫。住劫也經過二十個中劫，到壽命十歲時，刀兵災難興起，只有七個晝夜；疾疫災難興起，持續七個月零七天；饑饉災難興起，持續七年七個月零七天，大部分人因此死亡。剩餘的人互相看見，生起稀有難得的心，互相和睦愛戀，遠離殺害。因為逐漸產生善念，壽命和受用又逐漸增加興盛，直到八萬歲。壽命增加的時候，轉輪王（Zhuan Lun Wang）出現，依法教化民眾；壽命減少的時候，婆伽梵（Po Jia Fan，佛）出現，救拔濟度眾生。壽命增減的時間裡，獨覺（Du Jue，辟支佛）出世，令一切有情眾生能夠種福田。住劫也經過二十個中劫。開始進入壞劫的初期，情世界開始壞滅，無間地獄中不再有有情眾生產生，先前的眾生業報結束，就轉生到別的去處。如果

【English Translation】 English version: Buddhism became even more radiant and flourishing because of this. The emperor had three sons: the eldest was named Zhenjin Fengzu (True Gold Abundance), as magnificent as heavenly treasures; the second was named Pang Ge Ci; and the third was named Na Ma He. Each possessed inherent virtues, and their descendants continued in the same manner. This lineage began with the Shakya (Shijia) royal family and continues to the present royal lineage.

Chapter One of the Treatise on Making Known What Should Be Known Taisho Tripitaka Volume 32, No. 1645, Treatise on Making Known What Should Be Known

Chapter Two of the Treatise on Making Known What Should Be Known

Composed by Yuan Dynasty Imperial Teacher Ba Si Ba (Phagpa)

Translated by Shaluoba (Śāriputra), the Great Master of Buddhist Wisdom, Preacher of Doctrine, Dharma-Nature Tripiṭaka Master, and Supervisor of Buddhist Affairs in Jianghuai and Fujian

The first king and ancestor was King San Mo Duo (Sammata). At that time, land divisions were unequal, leading to mutual encroachment and theft. The first instance of theft occurred, and when questioned by the king, the thief denied it, thus initiating the act of lying. The king executed him according to the law, resulting in the arising of the evil act of killing. At that time, sentient beings committed unwholesome deeds, and after death, they were reborn as animals (tiryak). Then, they were reborn as hungry ghosts (preta), gradually falling into hell. Initially, one sentient being was born in the Avici Hell, marking the end of the formation kalpa. Such sentient beings engaged in various unwholesome actions, and their lifespans gradually decreased, and their enjoyments became scarce. The people of Jambudvipa (Yan Fu Ti, the Earth) had a lifespan of eighty thousand years. One sentient being was born in the Avici Hell, and these two events occurred simultaneously. In this way, the sentient world was formed, and after nineteen intermediate kalpas, the material world was formed, constituting one intermediate kalpa. Thus, the formation kalpa lasted for twenty intermediate kalpas. When the lifespan of the people of Jambudvipa was eighty thousand years, the abiding kalpa began. The abiding kalpa also lasted for twenty intermediate kalpas. When the lifespan decreased to ten years, the calamity of warfare arose, lasting only seven days and nights; the calamity of pestilence arose, lasting seven months and seven days; the calamity of famine arose, lasting seven years, seven months, and seven days, causing the death of most people. The remaining people, seeing each other, developed a rare and precious mind, loving and cherishing each other, and refraining from killing. Because wholesome thoughts gradually arose, their lifespans and enjoyments gradually increased and flourished, reaching eighty thousand years. When lifespans increased, a Wheel-Turning King (Zhuan Lun Wang, Chakravartin) appeared, teaching and transforming the people according to the Dharma; when lifespans decreased, a Bhagavan (Po Jia Fan, Buddha) appeared, rescuing and delivering sentient beings. During periods of increasing and decreasing lifespans, a Pratyekabuddha (Du Jue, Solitary Buddha) appeared, enabling all sentient beings to cultivate fields of merit. The abiding kalpa also lasted for twenty intermediate kalpas. At the beginning of the destruction kalpa, the sentient world began to disintegrate, and no more sentient beings were born in the Avici Hell. The previous sentient beings exhausted their karma and were reborn in other realms. If

有未盡生上地獄。或別世界地獄中生。無間獄空。如是向上地獄漸空。生餓鬼趣。如是餓鬼傍生趣空。人趣之中除鳩婁人。余共欲天無師法然。獲初靜慮生初禪天。北鳩婁人生欲界天。獲初諍慮生初禪天。無師法然獲二靜慮。生二禪天。從無間獄至梵世空。如是亦經十九中劫。然後四洲有七日出。初不降雨。藥草叢林悉皆枯槁。二日出時溝池乾涸。三日出時。殑伽河等悉皆枯竭。四日出時無熱池竭。五日出時海水沒膝。六日出時大海亦竭。七日出時。彼器世界一聚火聳。從無間獄直至梵世。以火燒壞經一中劫。壞劫總經二十中劫。空劫亦爾。如是成住壞空即八十劫。總此八十名一大劫。為梵眾等壽量之數。

器世界壞有其三種。火水風。壞者亦如前說。如是七次後世界覆成。又被水壞至二禪天。從極光天即生大云。降注大雨。其器世界。如水化鹽銷镕皆盡。彼水自竭。一水災次復七火災。度七火災還有一水。如是水災滿至七次。復七火災。後世界成。被風災壞。至三禪天。其風之力吹散妙高。何況其餘。第四禪天雖無外災。是等有情生與殿生。命盡殿隱。如是器情世界。併成壞等。咸皆說已。

複次因果相續緣生法者。因緣相藉而生。故曰緣生。緣生有二。一外緣生二內緣生。外緣生者。成世界法。如種

【現代漢語翻譯】現代漢語譯本：還有一些眾生沒有完全結束生命就往上生到地獄中，或者在其他世界的地獄中出生。無間地獄逐漸空虛，像這樣向上，地獄逐漸空虛，眾生轉生到餓鬼道。這樣，餓鬼道和傍生道也空虛了。人道之中，除了北俱盧洲（Uttarakuru，四大洲之一）的人，其餘的人和欲界天的眾生，無需老師教導，自然而然地獲得初禪的定力，往生到初禪天。北俱盧洲的人往生到欲界天。通過最初的爭鬥和思慮，獲得初禪的定力，往生到初禪天。無需老師教導，自然而然地獲得二禪的定力，往生到二禪天。從無間地獄到梵天都空虛了。這樣也經過了十九個中劫。然後，四大洲出現七個太陽。最初不下雨，藥草和叢林全部枯萎。第二個太陽出現時，溝渠和水池乾涸。第三個太陽出現時，恒河（Ganges）等河流全部枯竭。第四個太陽出現時，無熱惱池（Anavatapta）乾涸。第五個太陽出現時，海水淹沒到膝蓋。第六個太陽出現時，大海也乾涸了。第七個太陽出現時，那個器世界變成一團火焰，從無間地獄一直燒到梵天，用火燒燬，經過一個中劫。壞劫總共經過二十個中劫。空劫也是這樣。這樣，成、住、壞、空就經歷了八十個劫，總共這八十個劫稱為一個大劫，這是梵眾天等眾生的壽命長度。器世界的毀滅有三種方式：火、水、風。毀滅的過程也像前面所說的那樣。這樣經過七次火災後，世界再次形成。又被水災毀滅，直到二禪天。從極光凈天（Ābhāsvara）降下大云，降下大雨，器世界就像水融化鹽一樣，全部銷燬殆盡。那些水自己也枯竭了。一次水災之後，又是七次火災，度過七次火災後，還有一次水災。這樣水災滿了七次，又是七次火災，之後世界形成，被風災毀滅，直到三禪天。風的力量吹散了妙高山（Sumeru），更何況其他的。第四禪天雖然沒有外在的災難，但是那裡的眾生是化生和宮殿中出生的。壽命結束后，宮殿也消失了。像這樣，器世界和有情世界，以及它們的形成和毀滅等，都已經說完了。再次，因果相續的緣生法是，因緣互相依靠而產生，所以叫做緣生。緣生有兩種：一是外緣生，二是內緣生。外緣生是指形成世界的方法，比如種子。

【English Translation】 English version: Furthermore, there are beings who, not having fully exhausted their lives, are born upwards into hells, or are born in hells of other worlds. The Avīci (uninterrupted) hell gradually becomes empty. In this way, upwards, the hells gradually become empty, and beings are reborn into the realm of pretas (hungry ghosts). Thus, the realms of pretas and animals also become empty. Among humans, except for the people of Uttarakuru (North Kuru, one of the four continents), the rest, along with the beings of the desire realm heavens, naturally, without a teacher, attain the dhyāna (meditative absorption) of the first dhyāna, and are reborn in the first dhyāna heaven. The people of Uttarakuru are reborn in the desire realm heavens. Through the initial strife and contemplation, they attain the dhyāna of the first dhyāna, and are reborn in the first dhyāna heaven. Naturally, without a teacher, they attain the dhyāna of the second dhyāna, and are reborn in the second dhyāna heaven. From the Avīci hell to the Brahma world, all become empty. This also passes through nineteen intermediate kalpas (aeons). Then, seven suns appear in the four continents. Initially, there is no rain, and the herbs and forests all wither. When the second sun appears, the ditches and ponds dry up. When the third sun appears, the Ganges River (Gaṅgā) and other rivers all dry up. When the fourth sun appears, the Anavatapta (heat-free) lake dries up. When the fifth sun appears, the seawater reaches the knees. When the sixth sun appears, the great ocean also dries up. When the seventh sun appears, that container world becomes a mass of fire, burning from the Avīci hell all the way to the Brahma world, burning with fire for one intermediate kalpa. The destruction kalpa lasts a total of twenty intermediate kalpas. The emptiness kalpa is also like this. Thus, formation, abiding, destruction, and emptiness go through eighty kalpas, and these eighty kalpas are called one great kalpa, which is the lifespan of beings in the Brahma host heaven. The destruction of the container world occurs in three ways: fire, water, and wind. The process of destruction is also as described earlier. After seven destructions by fire, the world is formed again. It is then destroyed by water, up to the second dhyāna heaven. From the Ābhāsvara (radiant light) heaven, great clouds descend, pouring down heavy rain, and the container world, like salt dissolving in water, is completely destroyed. The water itself also dries up. After one destruction by water, there are seven destructions by fire again. After passing through seven destructions by fire, there is another destruction by water. Thus, the destruction by water occurs seven times, and then there are seven destructions by fire. After that, the world is formed, and is destroyed by wind, up to the third dhyāna heaven. The power of the wind scatters Mount Sumeru (Sumeru), let alone anything else. Although there are no external disasters in the fourth dhyāna heaven, the beings there are born by transformation and in palaces. When their lifespan ends, the palaces also disappear. Thus, the container world and the sentient world, as well as their formation and destruction, have all been described. Again, the law of dependent origination (pratītyasamutpāda) in the continuity of cause and effect is that causes and conditions rely on each other to arise, so it is called dependent origination. There are two types of dependent origination: external dependent origination and internal dependent origination. External dependent origination refers to the method of forming the world, such as a seed.

生芽。如前已說。內緣生者。如有無明即有行等。名順緣生。如無明滅即行等滅。名逆緣生。順緣生者有七。複次約位。約遠續。約連縛。約剎那。約三際。約二重因果。約三惑等。約位者。于宿生中諸煩惱分位中五蘊。即名無明。由無明勝故。如是說。已下皆以從勝為名。行等諸法各具五蘊。行者。宿世所造善不善業位間五蘊。識者。于母胎中正結生時。一剎那位所有五蘊。名色者。結生識后。六處生前其間五蘊。名者。受想行識四蘊名。名色者。處胎分位。羯邏藍(此雲和合亦云凝滑)頞部曇(此云皰結)閉尸(此云肉團)鍵南(此云堅實)缽羅奢佉(此云肢體筋力等生)等五名色。六處者。處母胎中。從眼等生至三和合。未了別境位間五蘊。觸者根境識三和合。未能了別苦樂之因。位間五蘊。受者。已了三受因差別相。嬰兒之時至未起淫位間五蘊。愛者。即年盛時能了淫慾。未廣追求位間五蘊。取者。為得種種上妙資具。周遍馳求位間五蘊。有者因馳求故積集。能牽。當來果業位間五蘊生者。由是業力從此捨命。正結當有位間五蘊。老死者。從當來生名色至受位間五蘊。一切有部說。約位緣生即是遠續。連縛亦爾。經部宗者。無約位說。約遠續者。謂無明與明相違。是心所法發行之因。行者。所發起業。福及非

福不動等業。識者。由業引令識生。名色者。胎中五蘊。六處者。眼等根生。觸者。根境識三和合。了別是心所法。受者。由彼所生苦樂舍等。愛者。貪著樂境。取者。尋求彼境。有者。由彼發起成當生業。生者。由業相續結。生老死者。令生彼生究竟轉死。連縛亦爾。

約剎那者。謂由一剎那。十二有支緣生具足。由貪行殺癡謂無明。斷命即行。于諸境事了別名識。五蘊同俱總稱名色。住名色根。說名六處。根境識三和合有觸。因觸為受。貪即是愛。與此相應諸纏名取。所起身語二業名有。如是諸法集起名生。熟變名老。滅壞名死。

約三際者。謂無明與行屬過去攝。名曰因支。識等五支屬現在攝。名曰果支。愛取有三屬現在攝。名曰未來因支。生老死二支屬未來攝。名曰果支。過去二支。現在八支。未來二支。故十二支。

約兩重因果者有二。一前際。二后際。前際者。謂無明是惑。行即是業。彼二因支。由彼所生識等五支。即是果支。一重因果。現在愛取二支是惑。有即是業。三當來因。由彼所生。當生老死。即是果支。一重因果。如是十二有支。兩重因果。

約三惑者。謂無明愛取三即是惑。行有二即是業。謂之集諦。識等七支即是苦。謂之苦諦。是順緣生。逆緣生者。無明滅即行

滅。無明滅則了無我智。即是道諦。若無明滅生因行滅。引業滅故識等五支滅。由是滅故。起發后業愛取等滅。由是滅故。生老死等皆悉亦滅。即是滅諦。說四諦已。器情緣生及四諦等。皆五法攝。一色法。二心法。三心所法。四不相應法。五無為法。一色法者。即是色蘊。五根五境無表色等十一法。言五根者。謂眼根極微如香荾華。在眼星上傍布而住。耳根極微。如卷樺皮居耳穴內。鼻根極微如雙爪甲。居鼻頞內。舌根極微形如半月。布在舌上。身根極微亦如身量。從頂至足遍在身根。根是塵故不能緣境。言五境者。色謂眼緣之境。有其二種。一顯色。二形色。顯色者。有其四種。青黃赤白。形色者。有十六種。長短方圓高下正不正。光影明暗雲煙塵霧等。二十數聲。謂耳緣之境。有其二種。一有執因如語等。二無執因如鼓聲等。有記無記各二為四。此復可意及不可意。差別成六。香謂鼻緣之境。有其四種。一好香。二惡香。等不等故。差別成四。味謂舌緣之境。有其六種。甘酸苦辛鹹淡。觸謂身緣之境。因觸四大果觸。滑澀重輕冷熱飢渴等。言無表色者。謂律儀不律儀俱相違色。此是色蘊。二心法者有六。謂眼耳鼻舌身意識。六即是識蘊。三心所有法者。有四十六。一大地法者。有十種。受謂領納。想謂令心執境

【現代漢語翻譯】現代漢語譯本滅盡。如果無明（avidyā，對事物真相的無知）滅盡，那麼就有了無我之智。這就是道諦（mārga-satya，通往解脫的道路）。如果無明滅盡，那麼產生的原因和行為也滅盡。由於引發業力的行為滅盡，所以識（vijñāna，意識）、名色（nāma-rūpa，身心）、六入（ṣaḍāyatana，六種感官）、觸（sparśa，感覺）和受（vedanā，感受）這五支也滅盡。由於這些滅盡，引發後續業力的愛（tṛṣṇā，渴愛）、取（upādāna，執取）等也滅盡。由於這些滅盡，生（jāti，出生）、老（jarā，衰老）、死（maraṇa，死亡）等也都滅盡。這就是滅諦（nirodha-satya，苦滅的真理）。說完四諦之後，器世間（bhājana-loka，我們所居住的物理世界）、有情世間（sattva-loka，有情眾生的世界）、緣起（pratītyasamutpāda，因緣和合而生）以及四諦等，都包含在五法之中：一、色法（rūpa-dharma，物質現象）；二、心法（citta-dharma，心識）；三、心所法（caitta-dharma，心理作用）；四、不相應行法（cittaviprayuktasaṃskāra-dharma，非心非色的抽像概念）；五、無為法（asaṃskṛta-dharma，不生不滅的真理）。一、色法，就是色蘊（rūpa-skandha，物質的聚集）。包括五根（pañcendriya，五種感官）、五境（pañcaviṣaya，五種感官對像）和無表色（avijñapti-rūpa，不可見的物質）等十一種法。五根是指眼根（cakṣur-indriya，視覺器官），其極微小，像香荾花一樣，在眼球上橫向排列。耳根（śrotra-indriya，聽覺器官）的極微小，像捲起來的樺樹皮一樣，位於耳孔內。鼻根（ghrāṇa-indriya，嗅覺器官）的極微小，像兩個爪甲一樣，位於鼻樑內。舌根（jihvā-indriya，味覺器官）的極微小，形狀像半月，分佈在舌頭上。身根（kāya-indriya，觸覺器官）的極微小，也像身體的量一樣，從頭到腳遍佈全身。根是微塵，所以不能直接緣取外境。五境是指：色（rūpa，顏色和形狀），是眼根所緣取的對象，有兩種：一、顯色（varṇa-rūpa，可見的顏色），有四種：青、黃、赤、白。二、形色（saṃsthāna-rūpa，可見的形狀），有十六種：長、短、方、圓、高、下、正、不正、光、影、明、暗、云、煙、塵、霧等。聲（śabda，聲音），是耳根所緣取的對象，有兩種：一、有執因（sahābhāsa-hetu，有意識的產生原因），如語言等。二、無執因（nirābhāsa-hetu，無意識的產生原因），如鼓聲等。有記（vyākṛta，可被定義）和無記（avyākṛta，不可被定義）各有兩種，合起來是四種。這些又可以分為可意（iṣṭa，令人愉悅的）和不可意（aniṣṭa，令人不悅的），差別形成六種。香（gandha，氣味），是鼻根所緣取的對象，有四種：一、好香（sugandha，好的氣味）。二、惡香（durgandha，壞的氣味）。由於相等和不等，差別形成四種。味（rasa，味道），是舌根所緣取的對象，有六種：甘、酸、苦、辛、咸、淡。觸（spraṣṭavya，觸感），是身根所緣取的對象，包括因觸四大（mahābhūta，地、水、火、風）產生的果觸，如滑、澀、重、輕、冷、熱、饑、渴等。無表色是指律儀（saṃvara，戒律）和不律儀（asaṃvara，違反戒律的行為）以及與之相反的色。這些是色蘊。二、心法有六種，即眼識（cakṣur-vijñāna，視覺意識）、耳識（śrotra-vijñāna，聽覺意識）、鼻識（ghrāṇa-vijñāna，嗅覺意識）、舌識（jihvā-vijñāna，味覺意識）、身識（kāya-vijñāna，觸覺意識）和意識（mano-vijñāna，思維意識）。這六種就是識蘊（vijñāna-skandha，意識的聚集）。三、心所有法有四十六種。一大地法有十種：受（vedanā，感受），指領納。想（saṃjñā，概念），指使心執取對象。

【English Translation】 English version Cessation. If ignorance (avidyā, ignorance of the true nature of things) ceases, then there is wisdom of no-self. This is the Truth of the Path (mārga-satya, the path to liberation). If ignorance ceases, then the causes and actions that arise from it also cease. Because the actions that generate karma cease, the five branches of consciousness (vijñāna, awareness), name and form (nāma-rūpa, mind and body), the six sense bases (ṣaḍāyatana, the six sense organs), contact (sparśa, sensation), and feeling (vedanā, feeling) also cease. Because these cease, craving (tṛṣṇā, thirst), grasping (upādāna, clinging), and other factors that give rise to subsequent karma also cease. Because these cease, birth (jāti, birth), aging (jarā, aging), death (maraṇa, death), and so on all cease as well. This is the Truth of Cessation (nirodha-satya, the truth of the cessation of suffering). Having explained the Four Noble Truths, the container world (bhājana-loka, the physical world we inhabit), the sentient world (sattva-loka, the world of sentient beings), dependent origination (pratītyasamutpāda, arising from interdependent causes), and the Four Noble Truths are all encompassed by the Five Dharmas: 1. Form Dharma (rūpa-dharma, material phenomena); 2. Mind Dharma (citta-dharma, consciousness); 3. Mental Factor Dharma (caitta-dharma, mental functions); 4. Non-Associated Formation Dharma (cittaviprayuktasaṃskāra-dharma, abstract concepts that are neither mind nor matter); 5. Unconditioned Dharma (asaṃskṛta-dharma, the truth of non-arising and non-ceasing). 1. Form Dharma is the Form Aggregate (rūpa-skandha, the aggregation of matter). It includes the five sense faculties (pañcendriya, the five sense organs), the five sense objects (pañcaviṣaya, the five sense objects), and non-revealing form (avijñapti-rūpa, invisible matter), totaling eleven dharmas. The five sense faculties refer to the eye faculty (cakṣur-indriya, the visual organ), whose ultimate particles are like the fragrant champak flower, arranged horizontally on the eyeball. The ear faculty (śrotra-indriya, the auditory organ) has ultimate particles like rolled-up birch bark, located within the ear canal. The nose faculty (ghrāṇa-indriya, the olfactory organ) has ultimate particles like two fingernails, located within the nasal bridge. The tongue faculty (jihvā-indriya, the gustatory organ) has ultimate particles shaped like a half-moon, distributed on the tongue. The body faculty (kāya-indriya, the tactile organ) has ultimate particles that are also like the size of the body, pervading the entire body from head to toe. Because the faculties are composed of particles, they cannot directly perceive external objects. The five sense objects refer to: form (rūpa, color and shape), which is the object perceived by the eye faculty, and has two types: 1. Manifest form (varṇa-rūpa, visible color), which has four types: blue, yellow, red, and white. 2. Shape form (saṃsthāna-rūpa, visible shape), which has sixteen types: long, short, square, round, high, low, upright, not upright, light, shadow, bright, dark, clouds, smoke, dust, fog, and so on. Sound (śabda, sound), which is the object perceived by the ear faculty, and has two types: 1. Cause with apprehension (sahābhāsa-hetu, cause with conscious awareness), such as language. 2. Cause without apprehension (nirābhāsa-hetu, cause without conscious awareness), such as the sound of a drum. Marked (vyākṛta, definable) and unmarked (avyākṛta, undefinable) each have two types, totaling four. These can further be divided into pleasant (iṣṭa, agreeable) and unpleasant (aniṣṭa, disagreeable), differentiating into six types. Smell (gandha, odor), which is the object perceived by the nose faculty, and has four types: 1. Good smell (sugandha, pleasant odor). 2. Bad smell (durgandha, unpleasant odor). Due to equality and inequality, they differentiate into four types. Taste (rasa, flavor), which is the object perceived by the tongue faculty, and has six types: sweet, sour, bitter, spicy, salty, and bland. Touch (spraṣṭavya, tactile sensation), which is the object perceived by the body faculty, includes the resulting touch from the four great elements (mahābhūta, earth, water, fire, wind), such as smooth, rough, heavy, light, cold, hot, hunger, thirst, and so on. Non-revealing form refers to the precepts (saṃvara, vows) and non-precepts (asaṃvara, actions violating vows) and the forms that are contrary to them. These are the Form Aggregate. 2. Mind Dharma has six types, namely eye consciousness (cakṣur-vijñāna, visual consciousness), ear consciousness (śrotra-vijñāna, auditory consciousness), nose consciousness (ghrāṇa-vijñāna, olfactory consciousness), tongue consciousness (jihvā-vijñāna, gustatory consciousness), body consciousness (kāya-vijñāna, tactile consciousness), and mind consciousness (mano-vijñāna, mental consciousness). These six are the Consciousness Aggregate (vijñāna-skandha, the aggregation of consciousness). 3. Mental Factor Dharmas have forty-six types. The ten Universal Mental Factors are: feeling (vedanā, sensation), which refers to experiencing; perception (saṃjñā, conception), which refers to the mind grasping an object.

。思謂令心運動。作意謂令心緣境。勝解謂令心於境印可即是令心於所緣境無怯弱義。欲謂希求。觸謂和合了境。慧謂揀擇。念謂令心於境明記不忘。定謂令心專注一境。如是十種遍一切心。名大地法。二大善地法者有十。信謂令心於境澄凈。不放逸謂恒習善法守護心性。輕安謂心堪任性。舍謂令心平等。慚謂于諸功德及有德者。恭敬而住。愧謂于罪見怖。無貪謂不著有漏。無瞋謂于諸有情不樂損害。不害謂憐愍有情令無損惱。勤謂于善令心勇悍。如是十種遍諸善心。名大善地法。三大煩惱地法者。有六種。癡謂愚癡即是無明。無智無顯。逸謂放逸不修諸善。怠謂懈怠心不勇悍。不信謂心不澄凈。惛沈謂身心相續無堪任性。是昧重義。掉舉謂心不寂靜。如是六種遍煩惱心。名大煩惱地法。四大不善地法者。有二種。一者無慚。謂于諸功德及有德者。令心不敬。二者無愧。謂于諸罪中不見怖畏。如是二種遍不善心。名大不善地法。五小煩惱地法者。有十種。忿謂令心憤發。恨謂于忿所緣事中。數數尋思結怨不捨。諂謂心曲。誑謂惑化。嫉謂不忍他德。惱謂堅執諸罪。由此不受如理諫誨。覆謂隱藏自罪。慳謂於己法財令心吝惜。憍謂染著自身所有色力種族等事。令心傲逸。害謂於他能作逼迫。如是十種唯修所斷。遍意識地

【現代漢語翻譯】現代漢語譯本：思是指使心活動。作意是指使心專注于所緣之境。勝解是指使心對於所緣之境認可，也就是使心對於所緣之境沒有怯弱之意。欲是指希望和追求。觸是指根、境、識三者和合，了別境界。慧是指辨別和選擇。念是指使心對於所緣之境清楚地記憶而不忘記。定是指使心專注于單一境界。這十種心所遍及一切心，稱為大地法。二、大善地法有十種：信是指使心對於所緣之境澄澈清凈。不放逸是指恒常修習善法，守護心性。輕安是指心具有堪能性。舍是指使心平等。慚是指對於諸功德及有德者，恭敬而住。愧是指對於罪過感到恐懼。無貪是指不執著于有漏之法。無瞋是指對於一切有情不樂於損害。不害是指憐憫有情，使之沒有損惱。勤是指對於善法，使心勇猛精進。這十種心所遍及一切善心，稱為大善地法。三、大煩惱地法有六種：癡是指愚癡，也就是無明，沒有智慧，沒有顯現。逸是指放逸，不修習諸善。怠是指懈怠，心不勇猛精進。不信是指心不清凈。惛沈是指身心相續沒有堪能性，是昏昧沉重之意。掉舉是指心不寂靜。這六種心所遍及一切煩惱心，稱為大煩惱地法。四、大不善地法有兩種：一是無慚，是指對於諸功德及有德者，使心不恭敬。二是無愧，是指對於諸罪過中不見恐懼畏懼。這兩種心所遍及一切不善心，稱為大不善地法。五、小煩惱地法有十種：忿是指使心憤恨勃發。恨是指對於忿怒所緣之事，屢屢尋思，結怨不捨。諂是指心不正直，彎曲。誑是指欺騙迷惑。嫉是指不能忍受他人的功德。惱是指堅執諸罪，因此不接受如理的勸誡教誨。覆是指隱藏自己的罪過。慳是指對於自己的法財，使心吝惜。憍是指染著自身所有的色貌、力量、種族等事，使心傲慢放縱。害是指對於他人能夠加以逼迫損害。這十種心所唯有通過修習才能斷除，遍及意識地。

【English Translation】 English version: 'Thinking' means causing the mind to move. 'Attention' (作意 zuòyì) means causing the mind to focus on an object. 'Appreciation' (勝解 shèngjiě) means causing the mind to approve of an object, that is, causing the mind to have no timidity towards the object. 'Desire' (欲 yù) means hope and seeking. 'Contact' (觸 chù) means the combination of root, object, and consciousness, understanding the realm. 'Wisdom' (慧 huì) means discernment and selection. 'Mindfulness' (念 niàn) means causing the mind to clearly remember and not forget the object. 'Concentration' (定 dìng) means causing the mind to focus on a single object. These ten mental factors pervade all minds and are called 'Great Universal Mental Factors' (大地法 dàdìfǎ). Second, there are ten 'Great Wholesome Mental Factors': 'Faith' (信 xìn) means causing the mind to be clear and pure towards the object. 'Non-negligence' (不放逸 bùfàngyì) means constantly practicing wholesome dharmas and guarding the nature of the mind. 'Tranquility' (輕安 qīng'ān) means the mind has the quality of being able to bear. 'Equanimity' (舍 shě) means causing the mind to be equal. 'Shame' (慚 cán) means abiding with respect for all merits and virtuous people. 'Remorse' (愧 kuì) means seeing fear in sins. 'Non-greed' (無貪 wútān) means not being attached to defiled dharmas. 'Non-hatred' (無瞋 wūchēn) means not delighting in harming all sentient beings. 'Non-harming' (不害 bùhài) means having compassion for sentient beings, causing them no harm. 'Diligence' (勤 qín) means causing the mind to be brave and vigorous towards wholesome dharmas. These ten mental factors pervade all wholesome minds and are called 'Great Wholesome Mental Factors' (大善地法 dàshàndìfǎ). Third, there are six 'Great Afflictive Mental Factors': 'Ignorance' (癡 chī) means foolishness, which is ignorance, without wisdom, without manifestation. 'Licentiousness' (逸 yì) means being unrestrained, not cultivating wholesome dharmas. 'Laziness' (怠 dài) means being lazy, the mind not being brave and vigorous. 'Lack of faith' (不信 bùxìn) means the mind is not pure. 'Torpor' (惛沈 hūnshěn) means the body and mind continuously lack the ability to bear, meaning dullness and heaviness. 'Excitement' (掉舉 diàojǔ) means the mind is not tranquil. These six mental factors pervade all afflicted minds and are called 'Great Afflictive Mental Factors' (大煩惱地法 dàfánnǎodìfǎ). Fourth, there are two 'Great Unwholesome Mental Factors': First, 'Shamelessness' (無慚 wúcán) means causing the mind to be disrespectful towards all merits and virtuous people. Second, 'Lack of remorse' (無愧 wúkuì) means not seeing fear in sins. These two mental factors pervade all unwholesome minds and are called 'Great Unwholesome Mental Factors' (大不善地法 dàbùshàndìfǎ). Fifth, there are ten 'Minor Afflictive Mental Factors': 'Anger' (忿 fèn) means causing the mind to be indignant and erupt. 'Resentment' (恨 hèn) means repeatedly contemplating the object of anger, harboring resentment and not letting go. 'Deceit' (諂 chǎn) means the mind is not upright, crooked. 'Fraud' (誑 kuáng) means deceiving and confusing. 'Jealousy' (嫉 jí) means not being able to tolerate the merits of others. 'Annoyance' (惱 nǎo) means firmly clinging to sins, therefore not accepting reasonable admonishments and teachings. 'Concealment' (覆 fù) means hiding one's own sins. 'Miserliness' (慳 qiān) means causing the mind to be stingy with one's own dharma and wealth. 'Pride' (憍 jiāo) means being attached to one's own appearance, strength, lineage, etc., causing the mind to be arrogant and unrestrained. 'Harmfulness' (害 hài) means being able to coerce and harm others. These ten mental factors can only be cut off through cultivation, pervading the realm of consciousness.

。名小煩惱地法。六不定法者。有八種。尋謂令心於境粗轉為相。伺謂令心於境細轉為相。惡作謂惡所作業是追悔義。睡眠謂不能任持身心相續。令心昧略。瞋謂令心於有情等樂為損害。貪謂愛著有漏。慢謂令心恃舉。疑謂令心猶豫。如是八種於前諸地無有定故。名曰不定。對法集論並五蘊論。說十一善。內了知四諦名曰無癡。隨煩惱中執不凈為凈。染污作意勝解。名非理作意。邪勝解根本煩惱內。于諸諦理顛倒推度。染污慧分。名不正知。隨煩惱內。于諸所緣不能明記染污念分。名曰失念。于諸所緣令心流蕩。染污定分名曰散亂。對法藏論無如是說。以上心所。除受想二皆行蘊攝。心所法竟。不相應行者。有十四種。謂有情相續。律儀相應。有別物曰得。與彼律儀不相應。有別物曰不得。諸有情類同作事業。曰眾同分。若生無想有情天中。有法能令心心所滅。是實有物名曰無想果。復有別法能令心心所滅。名曰無想定。無想者定名。或定無想名無想定。如下所說。聖者相續想受等滅。是實有物名滅盡定。有情始生住未死間。名曰命根。先無今有曰生。令暫時住曰住。轉變曰老。變壞曰無常。即有為四相。能詮自體謂曰名身。詮義究竟謂曰句身。是二所衣謂曰文身等十四法又義攝內破和合眾。曰不和合。所造業果於自

【現代漢語翻譯】現代漢語譯本名小煩惱地法：指的是一些微細的、屬於煩惱範疇的心所法。六不定法者：指的是六種不確定的心所法。有八種（此處原文有誤，應為八種心所法，但歸類為六不定法）：尋（Vitarka）：使心在所緣境上粗略地轉動，是其特徵。伺（Vicara）：使心在所緣境上細緻地轉動，是其特徵。惡作（Kaukṛtya）：對所做惡業的追悔，是其含義。睡眠（Middha）：不能保持身心相續，使心昏昧。瞋（Dvesha）：使心對有情等眾生想要造成損害。貪（Lobha）：對有漏之法的愛著。慢（Māna）：使心恃才傲物，抬高自己。疑（Vicikitsa）：使心猶豫不決。如是八種於前諸地無有定故：這八種心所法在前述的各個地（指欲界、色界、無色界）中沒有固定的存在，因此被稱為『不定』。對法集論並五蘊論：根據《對法集論》和《五蘊論》的說法。說十一善：有十一種善心所法。內了知四諦名曰無癡：內在明瞭四聖諦的智慧，稱為『無癡』（Amoha）。隨煩惱中執不凈為凈。染污作意勝解。名非理作意：在隨煩惱中，執著不凈之物為清凈，被染污的作意和勝解，稱為『非理作意』（Ayoniśo-manaskāra）。邪勝解根本煩惱內。于諸諦理顛倒推度。染污慧分。名不正知：在邪勝解和根本煩惱中，對於諸諦之理顛倒推度，被染污的智慧部分，稱為『不正知』（Mithyā-jñāna）。隨煩惱內。于諸所緣不能明記染污念分。名曰失念：在隨煩惱中，對於所緣境不能清楚地憶念，被染污的唸的部分，稱為『失念』（Muṣitasmṛti）。于諸所緣令心流蕩。染污定分名曰散亂：對於所緣境，使心流蕩不定，被染污的定的部分，稱為『散亂』（Vikṣepa）。對法藏論無如是說：《對法藏論》中沒有這樣的說法。以上心所。除受想二皆行蘊攝：以上所說的這些心所法，除了受（Vedanā）和想（Saṃjñā）之外，都屬於行蘊（Saṃskāra-skandha）所攝。心所法竟：心所法的部分到此結束。不相應行者：指的是不相應行法。有十四種：有十四種。謂有情相續：即有情眾生的相續存在。律儀相應：與律儀相應的狀態。有別物曰得：有一種獨立存在的法，稱為『得』（Prāpti）。與彼律儀不相應：與該律儀不相應的狀態。有別物曰不得：有一種獨立存在的法，稱為『不得』（Aprāpti）。諸有情類同作事業。曰眾同分：各個有情眾生共同從事某種事業，稱為『眾同分』（Nikāya-sabhāga）。若生無想有情天中。有法能令心心所滅。是實有物名曰無想果：如果投生到無想有情天中，有一種法能夠使心和心所滅除，這是一種真實存在的法，稱為『無想果』（Asaṃjñika-phala）。復有別法能令心心所滅。名曰無想定：還有另一種法能夠使心和心所滅除，稱為『無想定』（Asaṃjñika-samāpatti）。無想者定名。或定無想名無想定：『無想』是定的名稱，或者說，通過禪定達到無想的狀態，稱為『無想定』。如下所說：如下文所說。聖者相續想受等滅。是實有物名滅盡定：聖者的相續中，想（Saṃjñā）和受（Vedanā）等心所滅除，這是一種真實存在的法，稱為『滅盡定』（Nirodha-samāpatti）。有情始生住未死間。名曰命根：有情眾生從開始出生到安住，再到未死亡的這段時間，稱為『命根』（Jīvitendriya）。先無今有曰生：先前沒有而現在產生，稱為『生』（Jāti）。令暫時住曰住：使之暫時安住，稱為『住』（Sthiti）。轉變曰老：轉變，稱為『老』（Jarā）。變壞曰無常：變異壞滅，稱為『無常』（Anityatā）。即有為四相：這就是有為法的四種相狀。能詮自體謂曰名身：能夠詮釋自身含義的，稱為『名身』（Nāma-kāya）。詮義究竟謂曰句身：詮釋意義究竟完整的，稱為『句身』（Pada-kāya）。是二所衣謂曰文身：名身和句身所依賴的，稱為『文身』（Vyañjana-kāya）。等十四法：等等十四種法。又義攝內破和合眾。曰不和合：從意義上來說，包含在內的是破壞和合的眾緣，稱為『不和合』（Visabhāgatā）。所造業果於自

【English Translation】 English version These are mental factors categorized as 'Minor Afflictions'. The Six Indeterminate Dharmas: There are eight types (the original text is incorrect, it should be eight mental factors, but categorized as six indeterminate dharmas): Vitarka (Initial Application): Its characteristic is to make the mind coarsely move towards an object. Vicara (Sustained Application): Its characteristic is to make the mind subtly move towards an object. Kaukṛtya (Regret): Its meaning is remorse for evil deeds. Middha (Sleep): It is the inability to maintain the continuity of body and mind, causing the mind to be dull. Dvesha (Hatred): It causes the mind to desire to harm sentient beings. Lobha (Greed): It is the attachment to conditioned dharmas. Māna (Pride): It causes the mind to be arrogant and elevate itself. Vicikitsa (Doubt): It causes the mind to be indecisive. As these eight are not fixed in the preceding realms (referring to the Desire Realm, Form Realm, and Formless Realm), they are called 'Indeterminate'. According to the Abhidharma-samuccaya and the Pañcaskandha-prakaraṇa: Eleven Virtuous Dharmas are mentioned. Amoha (Non-delusion): The wisdom that internally understands the Four Noble Truths is called 'Amoha'. Ayoniśo-manaskāra (Irrational Attention): In the secondary afflictions, grasping impurity as purity, defiled attention and ascertainment are called 'Ayoniśo-manaskāra'. Mithyā-jñāna (Incorrect Knowledge): Within wrong ascertainment and root afflictions, reversing and speculating on the principles of the Truths, the defiled part of wisdom is called 'Mithyā-jñāna'. Muṣitasmṛti (Forgetfulness): Within the secondary afflictions, the defiled part of mindfulness that cannot clearly remember objects is called 'Muṣitasmṛti'. Vikṣepa (Distraction): Regarding objects, causing the mind to wander, the defiled part of concentration is called 'Vikṣepa'. The Abhidharma-kośa does not say this. The above mental factors, except for Vedanā (Feeling) and Saṃjñā (Perception), are all included in the Saṃskāra-skandha (Aggregate of Mental Formations). The section on mental factors ends here. Non-associated Formations: Refers to dharmas that are not associated with mind or matter. There are fourteen types: The continuity of sentient beings. Corresponding to ethical discipline. Prāpti (Attainment): A separate existing dharma is called 'Prāpti'. Not corresponding to that ethical discipline. Aprāpti (Non-attainment): A separate existing dharma is called 'Aprāpti'. Nikāya-sabhāga (Community of Kind): When sentient beings of the same kind engage in the same activity, it is called 'Nikāya-sabhāga'. Asaṃjñika-phala (Result of Non-perception): If one is born in the Realm of Non-Perception, there is a dharma that can cause the mind and mental factors to cease; this is a real existing dharma called 'Asaṃjñika-phala'. Asaṃjñika-samāpatti (Cessation of Perception Samadhi): There is another dharma that can cause the mind and mental factors to cease; it is called 'Asaṃjñika-samāpatti'. 'Non-perception' is the name of the samadhi, or achieving a state of non-perception through meditation is called 'Asaṃjñika-samāpatti'. As mentioned below. Nirodha-samāpatti (Cessation Samadhi): In the continuum of a noble being, the cessation of mental factors such as Saṃjñā (Perception) and Vedanā (Feeling) is a real existing dharma called 'Nirodha-samāpatti'. Jīvitendriya (Life Faculty): The time from the beginning of a sentient being's birth to dwelling and not yet dying is called 'Jīvitendriya'. Jāti (Birth): Previously non-existent and now arising is called 'Jāti'. Sthiti (Duration): Causing it to temporarily abide is called 'Sthiti'. Jarā (Aging): Transformation is called 'Jarā'. Anityatā (Impermanence): Change and decay are called 'Anityatā'. These are the four characteristics of conditioned dharmas. Nāma-kāya (Body of Names): That which can express its own meaning is called 'Nāma-kāya'. Pada-kāya (Body of Phrases): That which expresses a complete and thorough meaning is called 'Pada-kāya'. Vyañjana-kāya (Body of Letters): That which Nāma-kāya and Pada-kāya rely on is called 'Vyañjana-kāya'. Etc., fourteen dharmas. Visabhāgatā (Non-conformity): In terms of meaning, what is included is the breaking of harmonious conditions, called 'Visabhāgatā'. The karmic result created by oneself

成熟。猶如負債終不唐捐。物等亦系。不相應行。一切有部。色心所三有別物。經部師說。是彼三法假說分位。除彼受想。四十有六。心所有法。及不相應。名曰行蘊。無為法者至下當知。如是色法即名十界。除無表色。是眼等十。心法七界。謂六識及意根界。若說處時。是彼七法。一意處攝。心所有法不相應法。無為法無表色等。總名法界。亦名法處。如是所說。所知五法五蘊。並十二處。及十八界。

道法品第三

複次道者。謂彼少欲知足。具種性者。身心遠離種種群雜。住近事戒等。應當勤聞。若廣聞已。思所聞義。思已應修。謂當修止觀。多貪修不凈觀。多瞋修慈悲觀。多癡修分別緣生觀。多我修分別界觀。多散亂修數息觀。止觀成已。修勝解故。如法瞭解內外身。名身念住。如法瞭解苦樂舍等。名受念住。如法瞭解六識心法。名心念住。如法瞭解想行無為。名法念住。修此四法。是智資糧。道集資糧已。

修加行道。暖位之中。已生惡令斷。未生惡令不生。已生善令增長。未生善令生。如是四法名四正勤(文云正斷)。頂位之中。欲善法定。勤樂善定作意善心定。揀擇善定。如是名四神足。忍位之中行世正見。澄凈名信。樂修善法。曰進明記不忘曰念。專注一境曰定。知取捨法曰慧。修

【現代漢語翻譯】現代漢語譯本：成熟，就像償還債務一樣，最終不會白費。事物等等也屬於不相應行法。一切有部認為，色、心、心所是三種不同的事物。經部師則說，它們是這三種法的假說分位。除了受和想之外，還有四十六種心所有法以及不相應行法，這些被稱為行蘊。關於無為法，將在下文解釋。像這樣，色法就被稱為十界，除了無表色之外，就是眼等十種。心法有七界，即六識和意根界。如果說處的時候，這七法都屬於意處所攝。心所有法、不相應法、無為法、無表色等等，總稱為法界，也稱為法處。像這樣所說的，所知的五法（五蘊），以及十二處和十八界。

道法品第三

再者，道是指那些少欲知足、具備種性的人，身心遠離各種喧囂雜亂，安住于近事戒等。應當勤奮聽聞佛法。如果廣泛聽聞之後，就要思考所聽聞的意義。思考之後，就應當修行，也就是修止觀。貪慾多的人修不凈觀，嗔恚多的人修慈悲觀，愚癡多的人修分別緣生觀，我執多的人修分別界觀，散亂多的人修數息觀。止觀成就之後，因為修勝解的緣故，如實瞭解內外身，稱為身念住。如實瞭解苦、樂、舍等感受，稱為受念住。如實瞭解六識心法，稱為心念住。如實瞭解想、行、無為，稱為法念住。修習這四種法，是智慧的資糧。積累了道的資糧之後，

修習加行道。在暖位中，使已經生起的惡斷除，使未生起的惡不生起，使已經生起的善增長，使未生起的善生起。這四種法稱為四正勤（經文中說的是四正斷）。在頂位中，對於善法生起欲，善法定，勤奮修習善定，作意善心定，揀擇善定，這些稱為四神足。在忍位中，奉行世間正見，澄凈的心稱為信，樂於修習善法稱為精進，清楚地記住而不忘記稱爲念，專注在一個境界上稱為定，知道取捨之法稱為慧，修習。

【English Translation】 English version: Maturity is like repaying a debt; it is never in vain. Things and so on also belong to non-associated formations (不相應行, bù xiāng yìng xíng). The Sarvastivadins (一切有部, Yīqiè Yǒu Bù) believe that form (色, sè), mind (心, xīn), and mental factors (心所, xīn suǒ) are three distinct entities. The Sautrantikas (經部師, Jīng Bù Shī) say that they are hypothetical divisions of these three dharmas. Apart from feeling (受, shòu) and perception (想, xiǎng), there are forty-six mental factors and non-associated formations, which are called the formation aggregate (行蘊, xíng yùn). As for unconditioned dharmas (無為法, wú wéi fǎ), they will be explained below. In this way, form is called the ten realms, except for unmanifested form (無表色, wú biǎo sè), which are the ten such as eye etc. Mental dharmas have seven realms, namely the six consciousnesses and the mind-basis realm (意根界, yì gēn jiè). When speaking of places (處, chù), these seven dharmas are all included in the mind-place (意處, yì chù). Mental factors, non-associated formations, unconditioned dharmas, unmanifested form, etc., are collectively called the dharma realm (法界, fǎ jiè), also called the dharma-place (法處, fǎ chù). As described, the five dharmas known (the five aggregates), as well as the twelve places and the eighteen realms.

Chapter Three on the Path Dharma (道法品, Dào Fǎ Pǐn)

Furthermore, the path refers to those who are content with little desire, possess the potential, and whose body and mind are far from various noises and confusions, abiding in the lay precepts (近事戒, jìn shì jiè) and so on. They should diligently listen to the Dharma. If they have listened widely, they should contemplate the meaning of what they have heard. After contemplating, they should practice, that is, cultivate tranquility (止, zhǐ) and insight (觀, guān). Those with much greed should cultivate the contemplation of impurity (不凈觀, bù jìng guān), those with much anger should cultivate the contemplation of loving-kindness (慈悲觀, cí bēi guān), those with much delusion should cultivate the contemplation of dependent origination (分別緣生觀, fēn bié yuán shēng guān), those with much ego should cultivate the contemplation of the analysis of elements (分別界觀, fēn bié jiè guān), and those with much distraction should cultivate the contemplation of counting breaths (數息觀, shù xī guān). After tranquility and insight are accomplished, due to cultivating superior understanding, truly understanding the internal and external body is called body mindfulness (身念住, shēn niàn zhù). Truly understanding suffering, pleasure, indifference, etc., is called feeling mindfulness (受念住, shòu niàn zhù). Truly understanding the six consciousnesses and mental dharmas is called mind mindfulness (心念住, xīn niàn zhù). Truly understanding perception, formations, and the unconditioned is called dharma mindfulness (法念住, fǎ niàn zhù). Cultivating these four dharmas is the accumulation of wisdom. After accumulating the resources of the path,

cultivate the path of application (加行道, jiā xíng dào). In the stage of warmth (暖位, nuǎn wèi), cause evil that has already arisen to be cut off, cause evil that has not yet arisen not to arise, cause good that has already arisen to increase, and cause good that has not yet arisen to arise. These four dharmas are called the four right exertions (四正勤, sì zhèng qín) (the text says four right abandonments (四正斷, sì zhèng duàn)). In the stage of peak (頂位, dǐng wèi), desire for good dharmas arises, good dharmas are established, diligently practice good concentration, attend to good mind concentration, discern good concentration, these are called the four psychic powers (四神足, sì shén zú). In the stage of forbearance (忍位, rěn wèi), practice worldly right view, a clear and pure mind is called faith (信, xìn), delighting in cultivating good dharmas is called diligence (進, jìn), clearly remembering and not forgetting is called mindfulness (念, niàn), focusing on one object is called concentration (定, dìng), knowing the dharmas of acceptance and rejection is called wisdom (慧, huì), cultivate.

此五法能生善法。故曰五根。世第一位中修信進念定慧等五。能破相違故曰五力。此是加行道。見道位中了知四諦。名曰正見。正語發起。名正思惟。如法正說。名曰正語。舍不善業。名曰正業。棄捨邪命。名曰正命。希求善法。名正精進。明記不忘。名曰正念。專注一境。名曰正定。如是八法。名八聖道支。此是見道。見道所斷分別煩惱。及得相等。謂欲界苦諦貪瞋慢無明疑。有身見邊執見。戒禁取見見取邪見。集滅二諦各除三見。七七十四道諦所斷。除上二見。欲界四諦共三十二。色界四諦各各除瞋。共二十八。無色亦然。如是三界。見道所斷八十有八。

修道位中明記善法名念覺支。揀擇取捨名慧覺支。希求精進名勤覺支。證無漏喜名喜覺支。身心任性名輕安覺支不為世法所牽。無著無礙名舍覺支。令心住境名定覺支。修此七支名曰修道。修道所斷俱生煩惱。得相無記有漏善等。欲界之中貪瞋癡無明四。各具九品共三十六。色界之中第一靜慮除瞋。餘三各各九品成二十七。如是二三四靜慮亦爾。色界總有一百八數。無色界亦然。如是三界修道所斷。總有一百五十二數。

次證十無學法者。謂正見。正思惟。正語。正業。正命。正進。正念。正定。正解脫。正解脫知見。是無學道。

果法品第

【現代漢語翻譯】現代漢語譯本這五種法能夠產生善法，所以叫做五根（信根、精進根、念根、定根、慧根）。在世第一位中修習信、精進、念、定、慧等五根，能夠破除與善法相違背的法，所以叫做五力（信力、精進力、念力、定力、慧力）。這屬於加行道。在見道位中，了知四諦（苦諦、集諦、滅諦、道諦），名為正見。正確地發起意念，名為正思惟。如法地正確宣說，名為正語。捨棄不善的行業，名為正業。拋棄邪命，名為正命。希求善法，名為正精進。清楚地記住而不忘記，名為正念。專注在一境之上，名為正定。像這樣的八種法，名為八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）。這屬於見道。見道所斷除的分別煩惱，以及所得到的相等，指的是欲界苦諦中的貪、嗔、慢、無明、疑、有身見、邊執見、戒禁取見、見取見、邪見。集諦和滅諦各自去除三種見（有身見、邊執見、戒禁取見）。七七四十九道諦所斷除的，去除以上兩種見（有身見、邊執見）。欲界四諦總共有三十二種。四諦各自去除嗔，總共有二十八種。無色界也是這樣。像這樣，三界見道所斷除的煩惱總共有八十八種。在修道位中，清楚地記住善法，名爲念覺支。選擇取捨善法，名為慧覺支。希求精進，名為勤覺支。證得無漏的喜悅，名為喜覺支。身心自在，名為輕安覺支。不被世間法所牽引，沒有執著和障礙，名為舍覺支。使心安住于所緣境，名為定覺支。修習這七種覺支，名為修道。修道所斷除的俱生煩惱，以及所得到的相、無記、有漏善等。在欲界之中，貪、嗔、癡、無明四種，每一種都具有九品，總共有三十六種。在之中，第一靜慮去除嗔，其餘三種每一種都具有九品，總共有二十七種。像這樣，第二、第三、第四靜慮也是如此。總共有一百零八種。無**也是這樣。像這樣，三界修道所斷除的煩惱總共有一百五十二種。接下來證得十無學法的人，指的是正見、正思惟、正語、正業、正命、正精進、正念、正定、正解脫、正解脫知見。這是無學道。果法品第

【English Translation】 English version These five dharmas can generate wholesome dharmas, hence they are called the Five Roots (Five Roots of Faith, Diligence, Mindfulness, Concentration, and Wisdom). In the World's First Position, cultivating the five roots of faith, diligence, mindfulness, concentration, and wisdom can break through opposing dharmas, hence they are called the Five Powers (Five Powers of Faith, Diligence, Mindfulness, Concentration, and Wisdom). This belongs to the Preparatory Path. In the Path of Seeing, understanding the Four Noble Truths (Truth of Suffering, Truth of the Cause of Suffering, Truth of the Cessation of Suffering, Truth of the Path to the Cessation of Suffering) is called Right View. Correctly initiating thoughts is called Right Thought. Rightly and correctly speaking according to the Dharma is called Right Speech. Abandoning unwholesome actions is called Right Action. Abandoning wrong livelihood is called Right Livelihood. Aspiring for wholesome dharmas is called Right Diligence. Clearly remembering without forgetting is called Right Mindfulness. Focusing on a single object is called Right Concentration. These eight dharmas are called the Eightfold Noble Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness, Right Concentration). This belongs to the Path of Seeing. The discriminatory afflictions severed by the Path of Seeing, and the obtained aspects, refer to greed, hatred, pride, ignorance, doubt, self-view, extreme view, attachment to precepts, view of holding views, and wrong view in the Truth of Suffering in the Desire Realm. The Truth of the Cause of Suffering and the Truth of Cessation each eliminate three views (self-view, extreme view, attachment to precepts). The forty-nine paths severed by the seven sevens of the Truth of the Path eliminate the above two views (self-view, extreme view). The Four Noble Truths in the Desire Realm have a total of thirty-two. Each of the Four Noble Truths eliminates hatred, totaling twenty-eight. The Formless Realm is also like this. Thus, the afflictions severed by the Path of Seeing in the three realms total eighty-eight. In the Path of Cultivation, clearly remembering wholesome dharmas is called the Mindfulness Enlightenment Factor. Selecting and choosing wholesome dharmas is called the Wisdom Enlightenment Factor. Aspiring for diligence is called the Diligence Enlightenment Factor. Realizing the joy of non-outflow is called the Joy Enlightenment Factor. Body and mind being at ease is called the Tranquility Enlightenment Factor. Not being drawn by worldly dharmas, without attachment or hindrance, is called the Equanimity Enlightenment Factor. Causing the mind to abide in the object is called the Concentration Enlightenment Factor. Cultivating these seven factors is called the Path of Cultivation. The innate afflictions severed by the Path of Cultivation, and the obtained aspects, neutral, defiled wholesome dharmas, etc. In the Desire Realm, greed, hatred, delusion, and ignorance each have nine grades, totaling thirty-six. In the , the First Dhyana eliminates hatred, and the remaining three each have nine grades, totaling twenty-seven. The Second, Third, and Fourth Dhyanas are also like this. The ** totals one hundred and eight. The Non- is also like this. Thus, the afflictions severed by the Path of Cultivation in the three realms total one hundred and fifty-two. Next, those who realize the ten non-learning dharmas refer to Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Diligence, Right Mindfulness, Right Concentration, Right Liberation, and Right Knowledge and Vision of Liberation. This is the Path of No More Learning. Chapter on the Fruits of the Dharma

四

複次果者。如上所說三十七品菩提分法。為自解脫輪迴發心。利根極速。三生證阿羅漢。一生修順解脫分善。名資糧道。二生修順抉擇分善。名加行道。三生亦如沙門證第四果。鈍根懶惰。即不定故。如沙門者。向預流等。四者名果。向預流者。加行道前情器所攝。皆苦自性即是苦諦。複次彼因業及煩惱。是名集諦。令彼解脫。即是滅諦。複次彼因。即是道諦。修習純熟。由彼次第證見道時。初觀苦諦。四法性者。轉變名無常。三苦名苦。實有與我非一蘊故名空。實有與我別故名無我。現證四智。次觀集諦。四法性者。如種苦理故因。等現苦理故集。相續苦理故生。隨順苦理故緣。現證四智。次觀滅諦。四法性者。苦因滅故滅。苦果息故靜。超有漏故妙。脫輪迴離。現證四智。次觀道諦。四法性者。通行義故道。契正理故如。修無念智故行。現證三智。此十五者名初果向。第十六者。以彼道諦永超諸有故出。現證一智。此等十六。是住初果。已證四諦。十六行相修習純熟。欲界修道所斷九品煩惱之中斷前五品。即一來向。斷第六品即一來果。彼一來者。復來欲界受一生故下三品者。欲界之中一生斷故。現證行相修習純熟。斷七八品名不還向。斷第九品名不還果。彼不還者。斷盡欲界一切煩惱。必不還來欲界

【現代漢語翻譯】現代漢語譯本四

其次，證果之人，如上所述修習三十七道品（三十七品菩提分法），爲了自我解脫輪迴而發心。如果根器銳利且精進迅速，那麼三生就能證得阿羅漢果。第一生修習順於解脫的善法（順解脫分善），這被稱為資糧道。第二生修習順於抉擇的善法（順抉擇分善），這被稱為加行道。第三生就像沙門一樣證得第四果（阿羅漢果）。如果根器遲鈍且懈怠懶惰，那麼證果的時間就不確定。這裡的『如沙門者』，指的是趨向預流果等。這四種果位被稱為『果』。趨向預流果的人（向預流者），在加行道之前所經歷的情感和器世間，都具有苦的自性，這就是苦諦。

其次，導致這些苦的業和煩惱，被稱為集諦。使人從這些苦中解脫，就是滅諦。而導致解脫的原因，就是道諦。通過純熟地修習道諦，在次第證得見道時，首先觀察苦諦，其四種法性是：轉變稱為無常，三種苦惱稱為苦，實際上存在但與『我』並非同一蘊體，所以稱為空，實際上存在但與『我』不同，所以稱為無我。此時現證四種智慧。接著觀察集諦，其四種法性是：如同種子產生苦的道理，所以稱為因；平等顯現苦的道理，所以稱為集；相續不斷產生苦的道理，所以稱為生；隨順苦的道理，所以稱為緣。此時現證四種智慧。接著觀察滅諦，其四種法性是：苦的因滅盡，所以稱為滅；苦的果停止，所以稱為靜；超越有漏的境界，所以稱為妙；脫離輪迴的束縛。此時現證四種智慧。接著觀察道諦，其四種法性是：具有通行無礙的意義，所以稱為道；契合正理，所以稱為如；修習無念的智慧，所以稱為行。此時現證三種智慧。這十五種觀智被稱為初果向（須陀洹向）。

第十六種觀智，因為道諦能夠永遠超越諸有（三有），所以稱為出。此時現證一種智慧。這十六種觀智，是安住于初果（須陀洹果）的境界。已經證悟四諦，並純熟地修習十六行相。在欲界修道所要斷除的九品煩惱中，斷除了前五品，就稱為一來向（斯陀含向）。斷除了第六品，就稱為一來果（斯陀含果）。這一來果的人，還會再來欲界受生一次。斷除了下三品煩惱，因為在欲界中只受生一次就能斷除，所以現證行相修習純熟。斷除了第七品和第八品煩惱，稱為不還向（阿那含向）。斷除了第九品煩惱，稱為不還果（阿那含果）。這不還果的人，斷盡了欲界的一切煩惱，必定不會再回到欲界受生。

【English Translation】 English version Four

Furthermore, the one who attains the fruit, as mentioned above, cultivates the thirty-seven limbs of enlightenment (thirty-seven bodhipakṣika-dharmas) with the intention of liberating themselves from saṃsāra. If they have sharp faculties and are extremely diligent, they will attain Arhatship in three lifetimes. In the first lifetime, they cultivate virtuous deeds that are conducive to liberation (anuloma-nirvedha-bhāgīya), which is called the Path of Accumulation (saṃbhāra-mārga). In the second lifetime, they cultivate virtuous deeds that are conducive to discernment (anuloma-nirvikalpa-bhāgīya), which is called the Path of Preparation (prayoga-mārga). In the third lifetime, they attain the fourth fruit (Arhatship) like a śrāmaṇa. If they have dull faculties and are lazy, the time of attaining the fruit is uncertain. The term 'like a śrāmaṇa' refers to those who are approaching the Stream-entry (srota-āpanna) and so on. These four fruits are called 'fruits'. Those who are approaching the Stream-entry (srota-āpanna), the emotions and the world contained before the Path of Preparation, all have the nature of suffering, which is the Truth of Suffering (duḥkha-satya).

Furthermore, the karma and afflictions that cause these sufferings are called the Truth of Origin (samudaya-satya). Liberating oneself from these sufferings is the Truth of Cessation (nirodha-satya). And the cause of liberation is the Truth of the Path (mārga-satya). By cultivating the Truth of the Path purely and skillfully, when one attains the Path of Seeing (darśana-mārga) in sequence, one first observes the Truth of Suffering, whose four characteristics are: change is called impermanence (anitya), the three sufferings are called suffering (duḥkha), it actually exists but is not the same aggregate as 'I', so it is called emptiness (śūnyatā), it actually exists but is different from 'I', so it is called no-self (anātman). At this time, one directly realizes the four wisdoms. Then one observes the Truth of Origin, whose four characteristics are: like a seed producing the principle of suffering, so it is called cause (hetu); equally manifesting the principle of suffering, so it is called origin (samudaya); continuously producing the principle of suffering, so it is called arising (prabhava); conforming to the principle of suffering, so it is called condition (pratyaya). At this time, one directly realizes the four wisdoms. Then one observes the Truth of Cessation, whose four characteristics are: the cause of suffering is extinguished, so it is called cessation (nirodha); the result of suffering stops, so it is called tranquility (śānta); transcending the realm of conditioned existence, so it is called wonderful (praṇīta); liberation from the bondage of saṃsāra. At this time, one directly realizes the four wisdoms. Then one observes the Truth of the Path, whose four characteristics are: having the meaning of unobstructed passage, so it is called path (mārga); conforming to the correct principle, so it is called suchness (nyāya); cultivating the wisdom of non-thought, so it is called practice (pratipad). At this time, one directly realizes the three wisdoms. These fifteen wisdoms are called approaching the first fruit (srota-āpanna-pratipannaka).

The sixteenth wisdom, because the Truth of the Path can forever transcend all existences (bhava), so it is called emergence. At this time, one directly realizes one wisdom. These sixteen wisdoms are abiding in the first fruit (srota-āpanna). Having realized the Four Noble Truths and cultivated the sixteen aspects purely and skillfully, among the nine grades of afflictions to be eliminated in the Path of Cultivation (bhāvanā-mārga) in the Desire Realm (kāmadhātu), eliminating the first five grades is called approaching the second fruit (sakṛdāgāmin-pratipannaka). Eliminating the sixth grade is called the second fruit (sakṛdāgāmin). This second fruit person will come to the Desire Realm to be born once more. Eliminating the lower three grades of afflictions, because one will only be born once in the Desire Realm to eliminate them, so one directly realizes the aspects and cultivates them purely and skillfully. Eliminating the seventh and eighth grades of afflictions is called approaching the third fruit (anāgāmin-pratipannaka). Eliminating the ninth grade of afflictions is called the third fruit (anāgāmin). This third fruit person has completely eliminated all the afflictions of the Desire Realm and will definitely not return to the Desire Realm to be born.

生故。現證上界諸地行相。修習純熟。四靜慮四無色。各九煩惱斷。初靜慮一品為始。至斷有頂八品為終。名阿羅漢向。斷第九品名阿羅漢果。彼阿羅漢者。三界煩惱斷盡無餘。名阿羅漢。經云。干慧地等八者。聲聞資糧道。即干慧地。欲愛枯乾根境不偶。是所修善名干慧地。種性地者。即加行道。必不成佛。定成聲聞獨覺種性。名種性地。八人地者。是初果向。至阿羅漢果。名八人地。具見地者。是住初果。四諦行相現證見故。名具見地。薄地者。是一來果。欲界煩惱多分斷故。名曰薄地離欲地者。是不還果。離欲界中貪慾等故。名離欲地。已辦地者即阿羅漢。苦已知。集已斷。滅已證。道已脩名已辦地。聲聞地者。即不來不還阿羅漢。三名聲聞地。辟支佛地者如上所說三十七品菩提分法。唯自一人慾證菩提。如是發心修百大劫。以最後身生無佛世。不假師教成證獨覺。此有二種。一麟角。二部行。麟角喻者。唯一而居具聖德行。部行類者。與眾群居。

究竟正覺者。如上所說三十七品菩提分法。為諸有情而成佛故。發起大悲勝菩提心。奉侍諸佛悉令歡喜。利益他故行六度行。三無數劫究竟成佛者。釋迦如來昔為陶師。名曰大光明。于大釋迦如來之處。始初發心。至初無數劫。奉侍七萬五千佛。其最後佛名曰

【現代漢語翻譯】現代漢語譯本：因為生（輪迴）的緣故，（阿羅漢向）現量證得上界諸地的行相，修習純熟。四靜慮（色界四禪定）和四無色定，各自斷除九品煩惱，從初靜慮的第一品開始，到斷除有頂天的第八品為止，稱為阿羅漢向。斷除第九品煩惱，就稱為阿羅漢果。那些阿羅漢，三界（欲界、色界、無色界）的煩惱都斷盡無餘，稱為阿羅漢。《經》中說：『干慧地等八地』，是聲聞乘的資糧道，也就是干慧地。欲愛枯乾，根境不偶合，所修的善法稱為干慧地。種性地，就是加行道，必定不能成佛，決定成就聲聞或獨覺的種性，稱為種性地。八人地，是初果向，直到阿羅漢果，稱為八人地。具見地，是安住于初果，因為現量證見四諦的行相，稱為具見地。薄地，是一來果，因為欲界的煩惱大部分斷除，所以稱為薄地。離欲地，是不還果，因為遠離欲界中的貪慾等煩惱，稱為離欲地。已辦地，就是阿羅漢，苦已知，集已斷，滅已證，道已修，稱為已辦地。聲聞地，就是不還果、不來果和阿羅漢，這三種都稱為聲聞地。辟支佛地，如上面所說的三十七品菩提分法，只有自己一個人想要證得菩提，這樣發心修行一百大劫，以最後身出生在沒有佛的時代，不依靠老師的教導而成就獨覺。這有兩種：一是麟角喻，二是部行類。麟角喻，是獨自居住，具有聖者的德行。部行類，是與大眾居住。究竟正覺者，如上面所說的三十七品菩提分法，爲了使一切有情眾產生佛，發起大悲心和殊勝的菩提心，奉侍諸佛，使他們都歡喜，爲了利益他人而修行六度（佈施、持戒、忍辱、精進、禪定、般若）行。經歷三個無數劫最終成佛。釋迦如來過去是一位陶師，名叫大光明，在大釋迦如來之處，最初發心，到第一個無數劫，奉侍了七萬五千佛，其中最後一位佛名叫燃燈。

【English Translation】 English version: Because of birth (saṃsāra), (an Arhat-oriented practitioner) directly realizes the characteristics of the realms of the higher realms, and cultivates them skillfully. The four dhyānas (four meditative absorptions of the form realm) and the four formless absorptions each sever nine categories of afflictions, starting with the first category of the first dhyāna and ending with the eighth category of the peak of existence (Bhavāgra), which is called the path towards Arhatship (Arhat-mārga). Severing the ninth category is called the fruit of Arhatship (Arhat-phala). Those Arhats, having completely eradicated all afflictions of the three realms (desire realm, form realm, formless realm) without remainder, are called Arhats. The Sutra says: 'The eight grounds such as Dry Insight Ground (Śuṣka-vipaśyanā-bhūmi)' are the accumulation path (saṃbhāra-mārga) of the Śrāvakas (listeners). That is, the Dry Insight Ground. The drying up of desire, the non-coincidence of the senses and their objects, the virtuous deeds cultivated are called the Dry Insight Ground. The Lineage Ground (Gotra-bhūmi) is the path of application (Prayoga-mārga), which will definitely not lead to Buddhahood, but will definitely lead to the lineage of Śrāvakas or Pratyekabuddhas (solitary Buddhas), and is called the Lineage Ground. The Eight Persons Ground (Aṣṭama-bhūmi) is the path towards the first fruit (Srotaāpanna), up to the fruit of Arhatship, and is called the Eight Persons Ground. The Ground of Possessing Vision (Darśana-bhūmi) is dwelling in the first fruit, because of directly seeing the characteristics of the Four Noble Truths, and is called the Ground of Possessing Vision. The Thin Ground (Tanū-bhūmi) is the once-returner (Sakṛdāgāmin), because most of the afflictions of the desire realm have been severed, and is called the Thin Ground. The Ground of Detachment from Desire (Vītarāga-bhūmi) is the non-returner (Anāgāmin), because of detachment from greed and other afflictions in the desire realm, and is called the Ground of Detachment from Desire. The Ground of Accomplishment (Kṛtāvi-bhūmi) is the Arhat, having known suffering, severed accumulation, realized cessation, and cultivated the path, and is called the Ground of Accomplishment. The Śrāvaka Ground is the non-returner, the once-returner, and the Arhat, these three are called the Śrāvaka Ground. The Pratyekabuddha Ground, as mentioned above, is the thirty-seven factors of enlightenment (bodhipakṣa-dharmas), only wanting to realize enlightenment alone, thus generating the aspiration and cultivating for a hundred great kalpas, being born in the last body in a world without a Buddha, achieving solitary enlightenment without relying on the teachings of a teacher. There are two types: the Rhinoceros Horn (Khaggavisāṇa) and the Group Practitioner (Varga-cārin). The Rhinoceros Horn is living alone, possessing the virtues of a saint. The Group Practitioner lives with the masses. The Perfectly Awakened One, as mentioned above, with the thirty-seven factors of enlightenment, for the sake of all sentient beings to become Buddhas, generates great compassion and the supreme Bodhicitta (mind of enlightenment), serves all Buddhas, making them all happy, and practices the six perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) for the benefit of others. After three countless kalpas, one ultimately becomes a Buddha. Śākyamuni Tathāgata was once a potter named Great Light (Mahāprabha), in the presence of Great Śākyamuni Tathāgata, initially generated the aspiration, and in the first countless kalpa, served seventy-five thousand Buddhas, the last of whom was named Dīpaṃkara.

寶髻。第二無數劫。奉侍七萬六千佛。其最後佛名曰然燈。第三無數劫。奉侍七萬七千佛。其最後佛名曰勝觀。其六度者。以大悲心於諸有情所有資具悉皆惠施。為普度太子時。施波羅蜜究竟圓滿。未離貪慾。被析肢體心無少恚。為忍辱仙時。忍戒二行究竟圓滿。為婆羅門子時。視底沙佛住火界定。忘下一足經七晝夜。旋繞贊曰。

天地此界多聞室　　逝宮天處十方無　丈夫牛王大沙門　　尋地山林遍無等

如是贊已便超九劫。進波羅蜜究竟圓滿。處圓滿處金剛座。初夜分時降諸群魔。后夜分時金剛喻定。定慧二行究竟圓滿。如是處金剛座降魔之前。三無數劫修福智足。奉侍諸佛。六度雖圓即異生身。坐金剛座。證見修道。成等正覺。聲聞乘中。因時不說了知諸法無我空悲施行三輪體空十地行相。果時不說報身及四智等。

正覺法者。六種所攝。謂身智斷。利他大悲德具足等。身者有二。一者色身。二者法身。色身者。具三十二相八十種好。即自性身。度乾闥婆及苾陵伽故。示現乾闥婆王及轉輪聖王。即化身。然諸佛等種性身量。壽命國土及根機等。有種種異。二法身者。有十無學法。諸佛等同。

智者有二。一者遍智。二者正智。遍智者。謂了蘊界處因果體性。故曰遍智。二正智者。謂知

【現代漢語翻譯】現代漢語譯本寶髻（Ratnakuta）。在第二個無數劫中，供奉了七萬六千尊佛。其中最後一位佛名叫然燈佛（Dipamkara）。在第三個無數劫中，供奉了七萬七千尊佛。其中最後一位佛名叫勝觀佛（Jayadarsana）。關於六度（paramita）：以大悲心對待一切有情眾生，將所有的資財物品全部佈施。當作為普度太子時，佈施波羅蜜（Dana Paramita）達到究竟圓滿。即使還沒有脫離貪慾，被肢解身體，心中也沒有絲毫嗔恨。當作為忍辱仙人時，忍辱（Ksanti）和持戒（Sila）兩種修行達到究竟圓滿。當作為婆羅門子時，看到底沙佛（Tishya Buddha）安住在火界定中，忘記放下腳，經過七個晝夜，圍繞著佛讚歎道：『天地此界多聞室，逝宮天處十方無，丈夫牛王大沙門，尋地山林遍無等。』這樣讚歎之後，便超越了九劫。精進波羅蜜（Virya Paramita）達到究竟圓滿。處於圓滿之處的金剛座上。在初夜時分降伏了各種魔軍。在後夜時分進入金剛喻定。禪定（Dhyana）和智慧（Prajna）兩種修行達到究竟圓滿。像這樣在處於金剛座降伏魔軍之前，經過三個無數劫修集福德和智慧的資糧，供奉諸佛。雖然六度已經圓滿，但仍然是異生之身。坐在金剛座上，證見修道，成就等正覺。在聲聞乘中，在因地時不說了知諸法無我、空悲施行三輪體空、十地行相。在果地時不說報身以及四智等等。正覺之法，被六種所攝。即身、智、斷、利他、大悲、德具足等等。身有兩種，一是色身，二是法身。色身，具有三十二相和八十種好，即自性身。爲了度化乾闥婆（Gandharva）和苾陵伽（Bhillinga），示現為乾闥婆王和轉輪聖王，即化身。然而諸佛的種性、身量、壽命、國土以及根機等等，有種種不同。二法身，有十無學法，諸佛都是相同的。智有兩種，一是遍智，二是正智。遍智，是指了知蘊、界、處、因果的體性，所以叫做遍智。二正智，是指知曉……

【English Translation】 English version Ratnakuta (Jewel Crest). In the second countless kalpa, he served seventy-six thousand Buddhas. The last of these Buddhas was named Dipamkara (Lamp Bearer). In the third countless kalpa, he served seventy-seven thousand Buddhas. The last of these Buddhas was named Jayadarsana (Victorious Vision). Regarding the six paramitas (perfections): With great compassion towards all sentient beings, he bestowed all his possessions and resources. When he was the Prince Universal Benefactor, the perfection of generosity (Dana Paramita) was completely fulfilled. Even without being free from desire, when his body was dismembered, he had no anger in his heart. When he was the ascetic Ksantivadin, the practices of patience (Ksanti) and moral discipline (Sila) were completely fulfilled. When he was the son of a Brahmin, he saw Tishya Buddha abiding in the fire element samadhi, forgot to put down his foot, and for seven days and nights, circumambulated and praised the Buddha, saying: 'Heaven and earth, this realm is a chamber of great learning, the departed palace, the heavenly abode, is nowhere in the ten directions, the hero, the king of oxen, the great Shramana, searching the earth, the mountains and forests, is universally unequaled.' After praising in this way, he transcended nine kalpas. The perfection of diligence (Virya Paramita) was completely fulfilled. He was situated on the Vajra Throne in the place of perfect enlightenment. In the first part of the night, he subdued all the hordes of demons. In the last part of the night, he entered the Vajra-like Samadhi. The practices of meditation (Dhyana) and wisdom (Prajna) were completely fulfilled. Thus, before subduing the demons while seated on the Vajra Throne, he accumulated the merit and wisdom necessary for three countless kalpas, serving all the Buddhas. Although the six perfections were fulfilled, he was still in a state of ordinary being. Seated on the Vajra Throne, he realized the path of cultivation and attained complete and perfect enlightenment. In the Shravaka Vehicle, at the time of the cause, it is not spoken of knowing that all dharmas are without self, the emptiness of compassion, the emptiness of the three wheels of action, and the characteristics of the ten bhumis. At the time of the result, the Sambhogakaya (reward body) and the four wisdoms, etc., are not spoken of. The Dharma of Perfect Enlightenment is encompassed by six aspects: namely, body, wisdom, cessation, benefiting others, great compassion, and the complete possession of virtues, etc. There are two types of body: the Rupakaya (form body) and the Dharmakaya (dharma body). The Rupakaya possesses the thirty-two major marks and eighty minor marks, which is the Svabhavakaya (nature body). In order to liberate the Gandharvas (celestial musicians) and Bhillingas, he manifested as the Gandharva King and the Chakravartin (wheel-turning king), which is the Nirmanakaya (emanation body). However, the lineage, physical stature, lifespan, land, and faculties of the Buddhas vary in many ways. The Dharmakaya has the ten non-learning (asekha) dharmas, which are the same for all Buddhas. There are two types of wisdom: pervasive wisdom and correct wisdom. Pervasive wisdom refers to understanding the nature of the skandhas (aggregates), dhatus (elements), ayatanas (sense bases), and the cause and effect, hence it is called pervasive wisdom. Correct wisdom refers to knowing...

四諦中無常等法。故曰正智。

斷者有二。一斷煩惱障。二斷所知障。斷煩惱障者。謂對治貪等根本煩惱。及隨煩惱令斷滅故。二斷所知障。謂對治能障境時。自性無知之法。令斷滅故。

利他者有二。一者于諸有情安置解脫。棄捨相違令住于道。二者于諸有情安置善趣。棄捨于惡令住于善。大悲及德。次下當說。

諸聖者等言功德者。有十一種。謂無諍愿智。四無礙解。六通。四靜慮。四無色。四無量。八解脫。十遍處。八勝處。三等持等。

無諍者。謂依第四靜慮心。愿諸有情勿緣己身生諸煩惱。思惟等持。故名無諍。

愿智者。謂依第四靜慮心。以愿為先。引如智起如願了知。故名愿智。

四無礙解者。一法無礙解。知諸法名故。二義無礙解。正知義故。三詞無礙解。正知言辭故。四辯才無礙解。正知正理故。名四無礙解。

六通者。一神境通。遊行石壁等無礙故。天耳通。若近若遠諸異音聲。皆了知故。三天眼通。能隨所應取被障隔極細遠等諸方色故。四他心通。能知他心有無慾故。五宿住通。知自及他宿世事故。六漏盡通。知世出世一切道故。前五有漏依第四靜慮。第六無漏依第九故。

四靜慮者。初靜慮具有五支。一尋。二伺。三喜。四樂。五等持。

【現代漢語翻譯】現代漢語譯本四諦（Satya，真諦）中無常等法，所以稱為正智。

斷除有二種：一是斷除煩惱障，二是斷除所知障。斷除煩惱障，是指對治貪等根本煩惱以及隨煩惱，使之斷滅。斷除所知障，是指對治能障礙對境認識的、自性無知的法，使之斷滅。

利益他人有兩種：一是將諸有情安置於解脫，捨棄與解脫相違背的，使他們安住于正道。二是將諸有情安置於善趣，捨棄惡行，使他們安住于善行。大悲和功德，將在下文詳細說明。

諸聖者等所說的功德，有十一種：即無諍愿智、四無礙解、六通、四靜慮、四無色、四無量、八解脫、十遍處、八勝處、三等持等。

無諍，是指依靠第四靜慮的心，發願諸有情不要因為自己的緣故而生起各種煩惱，如此思惟等持，所以稱為無諍。

愿智，是指依靠第四靜慮的心，以愿為先導，引發如智，生起如願的了知，所以稱為愿智。

四無礙解，一是法無礙解，能夠知曉諸法的名稱；二是義無礙解，能夠正確地瞭解義理；三是詞無礙解，能夠正確地瞭解言辭；四是辯才無礙解，能夠正確地瞭解正理。這稱為四無礙解。

六通，一是神境通，對於石壁等沒有障礙；二是天耳通，對於或近或遠的各種不同的聲音，都能夠了知；三是天眼通，能夠根據需要看到被遮擋、隔離的以及極其細微遙遠等各方的色相；四是他心通，能夠知道他人心中有無慾望；五是宿住通，能夠知道自己和他人過去世的事情；六是漏盡通，能夠知道世間和出世間的一切道。前五種有漏通是依靠第四靜慮，第六種無漏通是依靠第九定。

四靜慮，初靜慮具有五支：一、尋（Vitarka，粗略的思考），二、伺（Vicara，精細的思考），三、喜（Priti，喜悅），四、樂（Sukha，快樂），五、等持（Samadhi，專注）。

【English Translation】 English version In the Four Noble Truths (Satya), there are impermanent dharmas (laws/teachings), hence it is called Right Knowledge (Samyag-jnana).

There are two types of severance: first, severing the afflictive obscurations (klesha-avarana); second, severing the cognitive obscurations (jnana-avarana). Severing the afflictive obscurations means counteracting fundamental afflictions such as greed, as well as the secondary afflictions, causing them to be extinguished. Severing the cognitive obscurations means counteracting the laws of inherent ignorance that obstruct the understanding of objects, causing them to be extinguished.

There are two ways to benefit others: first, to place sentient beings in liberation, abandoning what is contrary to liberation and causing them to abide in the path. Second, to place sentient beings in good destinies, abandoning evil and causing them to abide in good. Great compassion and virtues will be discussed in detail below.

The virtues spoken of by the noble ones and others are of eleven kinds: namely, non-contention wisdom (arana-jnana), the four unimpeded knowledges (catasrah-pratisamvidah), the six supernormal powers (sad-abhijnah), the four dhyanas (catvari-dhyanani), the four formless attainments (catasrah-arupyasamapattayah), the four immeasurables (catvari-apramanani), the eight liberations (asta-vimoksah), the ten totalities (dasa-krtayatanani), the eight victories (asta-abhibhvayatanani), and the three samadhis (trini-samadhini), etc.

Non-contention (arana) means, relying on the mind of the fourth dhyana, wishing that sentient beings do not generate afflictions because of oneself, contemplating in samadhi. Therefore, it is called non-contention.

Wish-fulfilling wisdom (pranidhi-jnana) means, relying on the mind of the fourth dhyana, with the wish as the precursor, inducing wisdom, arising knowledge according to the wish. Therefore, it is called wish-fulfilling wisdom.

The four unimpeded knowledges (catasrah-pratisamvidah) are: first, unimpeded knowledge of the law (dharma-pratisamvida), knowing the names of all dharmas; second, unimpeded knowledge of meaning (artha-pratisamvida), correctly knowing the meaning; third, unimpeded knowledge of language (nirukti-pratisamvida), correctly knowing the language; fourth, unimpeded knowledge of eloquence (pratibhana-pratisamvida), correctly knowing the right principles. These are called the four unimpeded knowledges.

The six supernormal powers (sad-abhijnah) are: first, the power of magical abilities (rddhi-vidhi-abhijna), being unimpeded by stone walls, etc.; second, the power of divine hearing (divya-srotra-abhijna), knowing all different sounds, whether near or far; third, the power of divine sight (divya-caksu-abhijna), being able to see colors of all directions, whether obstructed, separated, extremely subtle, or distant, as appropriate; fourth, the power of knowing the minds of others (para-citta-jnana-abhijna), being able to know whether others have desires or not; fifth, the power of knowing past lives (purva-nivasanusmrti-abhijna), knowing one's own and others' past lives; sixth, the power of the exhaustion of outflows (asrava-ksaya-abhijna), knowing all paths of the world and beyond. The first five with outflows rely on the fourth dhyana, and the sixth without outflows relies on the ninth attainment.

The four dhyanas (catvari-dhyanani): the first dhyana has five factors: first, initial application of thought (Vitarka), second, sustained application of thought (Vicara), third, joy (Priti), fourth, happiness (Sukha), fifth, one-pointedness of mind (Samadhi).

二諍慮中具有四支。一內等凈。二喜。三樂。四等持。三靜慮中具有五支。一行舍。二正念。三正惠。四受樂。五等持。四靜慮中具有四支。一行舍清凈。二念清凈。三非苦樂受。四等持。

四無色者。修加行時。思無邊空及無邊識無所有故。以正定時除色依餘四蘊。第四名者由想昧劣。謂無明勝。得非想名。有昧劣想。名非非想。如是次第空無邊處。識無邊處。無所有處。非想非非想處。名四無色。若加滅盡定。亦名九次第定。

四無量者。謂慈悲喜捨。四中初二無瞋為體。喜即喜受。舍即無貪。所緣境者。欲界有情所有瞋害。及有欣慰欲貪瞋等。如次對治。

八解脫者。依初二靜慮。一內有色想觀諸外色解脫。不凈想轉作青淤想。以色觀色。二內無色想觀諸外色解脫。內無色觀。三依后靜慮凈解脫。身所證具足住。觀一切色作凈光鮮。如是三種。及四無色定為次四解脫。滅受想定為第八解脫。依有頂心。諸聖者等厭粗受想。以寂靜定滅心心所名滅盡定。

十遍處者。謂周遍觀察地水火風青黃赤白。及空與識二無邊處。依第四靜慮。緣欲可見色。于地等處周遍觀察。無有間隙。十中前八無貪為體。后二如次空識無色。為其自性。

八勝處者。一內有色想觀外色少。二內有色想觀外色

【現代漢語翻譯】現代漢語譯本二禪定（Dhyana）（二諍慮）具有四支（anga）：一、內等凈（adhyatma-samprasada）（內心的平靜和清晰）。二、喜（priti）（喜悅）。三、樂（sukha）（快樂）。四、等持（samadhi）（專注）。三禪定具有五支：一、行舍（upeksha）（捨棄）。二、正念（smrti）（正念）。三、正慧（samyak-prajna）（正慧）。四、受樂（sukha）（感受快樂）。五、等持。四禪定具有四支：一、行舍清凈（upeksha-parisuddhi）（捨棄的清凈）。二、念清凈（smrti-parisuddhi）（正念的清凈）。三、非苦樂受（aduhkha-asukha-vedana）（非苦非樂的感受）。四、等持。

四無色定（Arūpa-samāpatti）者，修習加行時，思惟無邊虛空及無邊識，因為無所有，以正定時去除色蘊，餘下四蘊。第四定名為『非想非非想處』（Naiva-saṃjñā-nāsaṃjñāyatana），因為想蘊昧劣。意思是無想勝過有想，所以得到『非想』之名。有昧劣之想，名為『非非想』。如此次第，空無邊處（Ākāśānantyāyatana），識無邊處（Vijñānānantyāyatana），無所有處（Ākiṃcanyāyatana），非想非非想處，名為四無色定。如果加上滅盡定（Nirodha-samāpatti），也名為九次第定（Anupūrva-vihāra-samāpatti）。

四無量心（Apramāṇa）者，謂慈（maitrī）、悲（karuṇā）、喜（muditā）、舍（upekṣā）。四者中，初二以無瞋（adveṣa）為體。喜即是喜受。舍即是無貪（alobha）。所緣境者，欲界有情所有瞋害，以及有欣慰欲貪瞋等，如其次第對治。

八解脫（Aṣṭa-vimokṣa）者，依初二禪定：一、內有色想觀諸外色解脫。不凈想轉作青淤想，以色觀色。二、內無色想觀諸外色解脫。內無色觀。三、依后靜慮凈解脫，身所證具足住。觀一切色作凈光鮮。如是三種，及四無色定為其次四解脫。滅受想定為第八解脫。依有頂心，諸聖者等厭粗受想，以寂靜定滅心心所，名滅盡定。

十遍處（Daśa-kṛtsnāyatana）者，謂周遍觀察地（pṛthivī）、水（āpas）、火（tejas）、風（vāyu）、青（nīla）、黃（pīta）、赤（lohita）、白（avadāta），及空與識二無邊處。依第四禪定，緣欲界可見色，于地等處周遍觀察，無有間隙。十者中，前八以無貪為體。后二如其次第，空識無色，為其自性。

八勝處（Aṣṭa-abhibhāyatanāni）者，一、內有色想觀外色少。二、內有色想觀外色

【English Translation】 English version The second Dhyana (meditative absorption) (Dvitiya-dhyana) has four factors (anga): 1. Inner tranquility (adhyatma-samprasada) (inner peace and clarity). 2. Joy (priti) (delight). 3. Happiness (sukha) (pleasure). 4. Concentration (samadhi) (one-pointedness). The third Dhyana has five factors: 1. Equanimity (upeksha) (abandonment). 2. Mindfulness (smrti) (right mindfulness). 3. Right wisdom (samyak-prajna) (right wisdom). 4. Experiencing happiness (sukha) (feeling pleasure). 5. Concentration. The fourth Dhyana has four factors: 1. Purity of equanimity (upeksha-parisuddhi) (purity of abandonment). 2. Purity of mindfulness (smrti-parisuddhi) (purity of right mindfulness). 3. Neither-painful-nor-pleasant feeling (aduhkha-asukha-vedana) (neutral feeling). 4. Concentration.

The four formless attainments (Arūpa-samāpatti): When cultivating the preparatory practices, one contemplates infinite space and infinite consciousness, because there is nothing. In the state of right concentration, the form aggregate is removed, leaving the remaining four aggregates. The fourth attainment is called 'Neither perception nor non-perception' (Naiva-saṃjñā-nāsaṃjñāyatana), because perception is subtle. It means that non-perception is superior to perception, hence the name 'neither perception'. Having subtle perception is called 'neither non-perception'. In this order, the sphere of infinite space (Ākāśānantyāyatana), the sphere of infinite consciousness (Vijñānānantyāyatana), the sphere of nothingness (Ākiṃcanyāyatana), and the sphere of neither perception nor non-perception, are called the four formless attainments. If the cessation attainment (Nirodha-samāpatti) is added, it is also called the nine successive attainments (Anupūrva-vihāra-samāpatti).

The four immeasurables (Apramāṇa) are loving-kindness (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā). Among the four, the first two have non-hatred (adveṣa) as their essence. Joy is the feeling of joy. Equanimity is non-greed (alobha). The objects of focus are the hatred and harm of sentient beings in the desire realm, as well as the joy, desire, greed, hatred, etc., which are counteracted in that order.

The eight liberations (Aṣṭa-vimokṣa) are based on the first two Dhyanas: 1. One with internal form contemplates external forms and is liberated. Impure thoughts are transformed into blue-green thoughts, using form to contemplate form. 2. One without internal form contemplates external forms and is liberated. Internal formless contemplation. 3. Based on the later Dhyanas, pure liberation is attained, fully dwelling in the body. All forms are contemplated as pure and bright. These three, and the four formless attainments, are the next four liberations. The cessation of feeling and perception is the eighth liberation. Based on the peak of existence, noble ones and others are weary of coarse feelings and perceptions, and extinguish mind and mental factors with tranquil concentration, called the cessation attainment.

The ten kasinas (Daśa-kṛtsnāyatana) are the pervasive observation of earth (pṛthivī), water (āpas), fire (tejas), wind (vāyu), blue (nīla), yellow (pīta), red (lohita), white (avadāta), and the two formless spheres of space and consciousness. Based on the fourth Dhyana, one focuses on visible forms in the desire realm, and observes earth and other elements pervasively, without any gaps. Among the ten, the first eight have non-greed as their essence. The last two, in that order, are the formless spheres of space and consciousness, as their nature.

The eight mastery attainments (Aṣṭa-abhibhāyatanāni): 1. One with internal form contemplates external forms as limited. 2. One with internal form contemplates external forms

多。三內無色想觀外色少。四內無色想觀外色多。內無色想觀外色。青黃赤白為四。足前成八八中初二如初解脫。次二如次解脫。后四如第三解脫。若爾八勝處與三解脫何殊。答前修解脫唯能棄背。此修勝處能制所緣。隨所樂欲而終不起。修解脫等。一為諸惑。已斷更遠。二為于定。得勝自在故。能引起無諍等德及勝神通。由此便能轉變諸事。起留舍等種種作因故。

三三摩地者。謂空無相無愿。空三摩地者。謂空非我二種行相。相應等持。無相三摩地者。謂緣滅諦四種行相。相應等持。涅槃無相離十相故。名曰無相。能緣彼定。得無相名。無愿三摩地者。謂緣余諦十種行相。相應等持。非常苦因可厭患故。道如船筏。必應舍故。能緣彼定得無愿名。皆為超過。現所對故。此等功德。俱解脫。阿羅漢辟支佛如來共故。名共功德。慧解脫者。無三等持及四無量故。

如來不共功德者。有十八種。謂十力四無所畏。三念住。及一大悲。

十力者。一處非處智力。二諸業異熟智力。三靜慮解脫等持等至智力。四根上下智力。五種種勝解智力。六種種界智力。七遍趣行智力。八宿住隨念智力。九生死智力。十漏盡智力。

四無所畏者。一正等覺無畏。二漏盡無畏。三說障無畏。四說道無畏。由有智力

【現代漢語翻譯】現代漢語譯本多。三種內在沒有色想，觀察外在少許的顏色。四種內在沒有色想，觀察外在很多的顏色。內在沒有色想，觀察外在的顏色。青、黃、赤、白為四種。加在前面成為八種。這八種之中，最初的兩種如同最初的解脫，接下來的兩種如同其次的解脫，最後的四種如同第三種解脫。如果這樣，八勝處和三種解脫有什麼區別呢？回答是：前面修習解脫只是能夠捨棄背離，而這裡修習勝處能夠控制所緣，隨著所喜愛的意願而最終不起作用。修習解脫等，一是爲了使諸惑已經斷除的更加遠離，二是爲了在禪定中獲得殊勝的自在，所以能夠引起無諍等功德以及殊勝的神通。由此便能夠轉變諸事，生起、保留、捨棄等等種種作用的原因。

三種三摩地（Samadhi，禪定）是：空、無相、無愿。空三摩地是指與空、非我兩種行相相應的等持。無相三摩地是指緣于滅諦四種行相相應的等持。涅槃（Nirvana，寂滅）沒有形相，遠離十種表相，所以叫做無相。能夠緣于那個禪定，得到無相的名稱。無愿三摩地是指緣于其餘諦理十種行相相應的等持。因為非常、苦、因、可厭患，所以道如船筏，必定應當捨棄。能夠緣于那個禪定，得到無愿的名稱。都是爲了超過現在所面對的。這些功德，是俱解脫阿羅漢（Arhat，已證解脫的聖者）、辟支佛（Pratyekabuddha，緣覺佛）、如來（Tathagata，佛）共有的，所以叫做共同功德。慧解脫者，沒有三種等持以及四無量心。

如來（Tathagata，佛）不共有的功德有十八種，即十力、四無所畏、三念住以及一大悲。

十力是：一、處非處智力，二、諸業異熟智力，三、靜慮解脫等持等至智力，四、根上下智力，五、種種勝解智力，六、種種界智力，七、遍趣行智力，八、宿住隨念智力，九、生死智力，十、漏盡智力。

四無所畏是：一、正等覺無畏，二、漏盡無畏，三、說障無畏，四、說道無畏。由於有智力。

【English Translation】 English version Much. Three, internally without color perception, observing external colors in small amounts. Four, internally without color perception, observing external colors in large amounts. Internally without color perception, observing external colors. Blue, yellow, red, and white are the four. Added to the front, they become eight. Among these eight, the first two are like the first liberation, the next two are like the second liberation, and the last four are like the third liberation. If so, what is the difference between the Eightfold Mastery and the Three Liberations? The answer is: the former practice of liberation only allows for abandoning and turning away, while this practice of mastery allows for controlling the object of focus, ultimately not arising according to one's desires. Practicing liberation, etc., firstly, is to further distance oneself from defilements that have already been severed; secondly, it is to gain superior freedom in meditation, thus enabling the arising of virtues such as non-contention and superior supernatural powers. Consequently, one can transform all matters, causing the arising, retention, abandonment, and various other causal actions.

The three Samadhis (Samadhi, concentration) are: emptiness, signlessness, and wishlessness. Emptiness Samadhi refers to the concentration corresponding to the aspects of emptiness and non-self. Signless Samadhi refers to the concentration corresponding to the four aspects of cessation. Nirvana (Nirvana, extinction) is without form, being apart from the ten signs, hence it is called signless. Being able to focus on that concentration, one obtains the name of signless. Wishless Samadhi refers to the concentration corresponding to the ten aspects of the remaining truths. Because of impermanence, suffering, cause, and repulsiveness, the path is like a raft and must be abandoned. Being able to focus on that concentration, one obtains the name of wishless. All are for surpassing what is currently faced. These merits are shared by those who are liberated in both ways, Arhats (Arhat, enlightened saints), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), and Tathagatas (Tathagata, Buddhas), hence they are called shared merits. Those liberated by wisdom do not have the three concentrations and the four immeasurables.

The unique merits of the Tathagata (Tathagata, Buddha) are eighteen in number, namely the ten powers, the four fearlessnesses, the three mindfulnesses, and great compassion.

The ten powers are: 1. Knowledge of what is possible and impossible; 2. Knowledge of the maturation of karmas; 3. Knowledge of meditative absorption, liberation, concentration, and attainment; 4. Knowledge of the superior and inferior faculties; 5. Knowledge of various understandings; 6. Knowledge of various realms; 7. Knowledge of the paths leading everywhere; 8. Knowledge of recollection of past lives; 9. Knowledge of the death and rebirth of beings; 10. Knowledge of the extinction of outflows.

The four fearlessnesses are: 1. Fearlessness of complete enlightenment; 2. Fearlessness of the extinction of outflows; 3. Fearlessness in proclaiming the obstacles to enlightenment; 4. Fearlessness in proclaiming the path to enlightenment. Because of having the power of wisdom.

於他不懼。故名無畏。

言三念住者謂如來說法。諸弟子等。一向恭敬能正受行。如來緣之不生歡喜。舍而安住正念正知。是謂如來第一念住。諸弟子眾惟不恭敬不正受行。如來緣之不生憂戚。舍而安住正念正知。是謂如來第二念住。諸弟子眾。一類恭敬能正受行。一類不敬不正受行。如來緣之不生歡戚。舍而安住正念正知。是謂如來第三念住。此三皆用念慧為體。故名念住。

大悲者。于諸世間晝夜六時。觀察世間孰苦孰樂。孰應調伏。隨應利樂。故名大悲。大乘所說。如來十八不共法。三不護等。彼聲聞乘未曾聞故。

無為法品第五

複次無為法者。有其三種。一虛空。二擇滅。三非擇滅。謂虛空無為者。虛空但有無還為性。由無障礙遍一切處。名虛空無為色于中行。其餘所有門窗竅隙。所有明暗等空及阿伽色等。皆非無為。二擇滅無為者。謂無漏智斷諸障染。見修二道所顯真理。名擇滅無為。三非擇滅無為者。謂能永礙未來法生。得滅異前名非擇滅得不因擇但由闕緣。名非擇滅。此三無為。一切有部許有實物。經部師說無有造作。問真如豈非無為耶。答彼即無我。以聲聞乘不說法無我故。人無我者。即無常等十六行相。三諦行相。即是有為。滅諦行相惟擇滅法。非余法故。如是器精。

【現代漢語翻譯】現代漢語譯本：因為他對任何事物都不感到恐懼，所以被稱為『無畏』。

關於『三念住』，是指如來說法時，如果弟子們一直恭敬並正確地接受和修行，如來不會因此而感到歡喜，而是放下這些，安住在正念和正知中。這被稱為如來的第一念住。如果弟子們不恭敬或不正確地接受和修行，如來不會因此而感到憂愁，而是放下這些，安住在正念和正知中。這被稱為如來的第二念住。如果一部分弟子恭敬並正確地接受和修行，而另一部分不恭敬或不正確地接受和修行，如來不會因此而感到歡喜或憂愁，而是放下這些，安住在正念和正知中。這被稱為如來的第三念住。這三種念住都以正念和智慧為本體，所以被稱為『念住』。

『大悲』是指對於所有世間眾生，日夜六時都在觀察世間的苦樂，以及誰應該被調伏，並根據情況給予利益和快樂。所以被稱為『大悲』。大乘佛教所說的如來十八不共法（Eighteen Unshared Properties of a Buddha），以及三不護（Three kinds of improper conduct Buddha does not have）等，是聲聞乘（Śrāvakayāna）未曾聽聞的。

無為法品第五

其次，『無為法』有三種：一是虛空（ākāśa），二是擇滅（pratisaṃkhyā-nirodha），三是非擇滅（apratisaṃkhyā-nirodha）。所謂的『虛空無為』，是指虛空只有無礙的性質，因為它沒有障礙，可以遍及一切地方，所以稱為『虛空無為』。顏色在其中執行。其餘所有的門窗孔隙，所有的明暗等空間，以及阿伽色（ākāśadhātu）等，都不是無為。所謂的『擇滅無為』，是指用無漏智慧（anāsrava-jñāna）斷除各種障礙和染污，通過見道（darśana-mārga）和修道（bhāvanā-mārga）所顯現的真理，稱為『擇滅無為』。所謂的『非擇滅無為』，是指能夠永遠阻止未來法產生，其滅的獲得與前者不同，稱為『非擇滅』。這種獲得不是通過選擇，而是由於缺少因緣，所以稱為『非擇滅』。這三種無為法，一切有部（Sarvāstivāda）都承認是真實存在的。經部（Sautrāntika）的學者說，它們沒有造作。有人問：『真如（tathatā）難道不是無為嗎？』回答說：『它就是無我（anātman）。』因為聲聞乘不說法無我。人無我，就是無常（anitya）等十六行相（Sixteen Aspects of the Four Noble Truths）。三諦（Three Truths）的行相，就是有為法。滅諦（Nirodha-satya）的行相只有擇滅法，不是其他法。就像這樣器精。

【English Translation】 English version: Because he is without fear towards anything, therefore he is named 'Fearless'.

Regarding the 'Three Establishments of Mindfulness', it refers to when the Tathagata (如來) preaches the Dharma, if the disciples are consistently respectful and correctly receive and practice it, the Tathagata does not feel joy because of this, but rather lets go of these feelings and abides in right mindfulness and right knowledge. This is called the Tathagata's first establishment of mindfulness. If the disciples are disrespectful or do not correctly receive and practice it, the Tathagata does not feel sorrow because of this, but rather lets go of these feelings and abides in right mindfulness and right knowledge. This is called the Tathagata's second establishment of mindfulness. If some disciples are respectful and correctly receive and practice it, while others are disrespectful or do not correctly receive and practice it, the Tathagata does not feel joy or sorrow because of this, but rather lets go of these feelings and abides in right mindfulness and right knowledge. This is called the Tathagata's third establishment of mindfulness. These three establishments of mindfulness all take right mindfulness and wisdom as their essence, therefore they are called 'Establishments of Mindfulness'.

'Great Compassion' refers to, towards all sentient beings in the world, observing the suffering and happiness of the world during the six periods of day and night, and who should be tamed, and according to the situation, giving benefit and happiness. Therefore, it is called 'Great Compassion'. The Eighteen Unshared Properties of a Buddha (如來十八不共法) spoken of in Mahayana Buddhism, as well as the Three kinds of improper conduct Buddha does not have (三不護), are things that the Śrāvakayāna (聲聞乘) has never heard of.

Chapter Five on Unconditioned Dharmas

Furthermore, there are three types of 'Unconditioned Dharmas': first, space (ākāśa 虛空); second, cessation through discrimination (pratisaṃkhyā-nirodha 擇滅); and third, cessation not through discrimination (apratisaṃkhyā-nirodha 非擇滅). The so-called 'unconditioned space' refers to space having only the nature of being unobstructed, because it is without obstruction and can pervade all places, therefore it is called 'unconditioned space'. Color moves within it. All other door and window openings, all spaces of light and darkness, and the element of space (ākāśadhātu 阿伽色) etc., are not unconditioned. The so-called 'cessation through discrimination' refers to using non-outflow wisdom (anāsrava-jñāna 無漏智慧) to cut off various obstacles and defilements, the truth revealed through the path of seeing (darśana-mārga 見道) and the path of cultivation (bhāvanā-mārga 修道), called 'cessation through discrimination'. The so-called 'cessation not through discrimination' refers to being able to permanently prevent the arising of future dharmas, the attainment of cessation being different from the former, called 'cessation not through discrimination'. This attainment is not through choice, but due to the lack of conditions, therefore it is called 'cessation not through discrimination'. All schools of Sarvāstivāda (一切有部) acknowledge that these three unconditioned dharmas are real existents. Scholars of Sautrāntika (經部) say that they are not created. Someone asks: 'Is Suchness (tathatā 真如) not unconditioned?' The answer is: 'It is non-self (anātman 無我).' Because the Śrāvakayāna does not teach the non-self of persons. The non-self of persons is the sixteen aspects (Sixteen Aspects of the Four Noble Truths 十六行相) such as impermanence (anitya 無常). The aspects of the Three Truths (Three Truths 三諦) are conditioned dharmas. The aspect of the Truth of Cessation (Nirodha-satya 滅諦) is only the dharma of cessation through discrimination, not other dharmas. It is like this, the essence of the vessel.

道果無為。所知五者。總攝一切所知法故。情器之法即是苦諦。成彼之因。即是集諦。道果二法。即是道諦。擇滅無為。即是滅諦。虛空非擇二種無為。三種非四諦攝。苦集二諦有漏法故。道滅二諦無漏法故。如是所說。世出世間。有為無為。所知法已。

種相富具足　　睿智皇太子　數數求請故　　慧幢吉祥賢　念住日藏論　　起世對法等　依彼造此論　　有情所知論　機宜有無邊　　纂略列為五　謂器情道果　　並無為法等　故今明開示　　冏冏曉解者　惟茲彰所知　　解已復示他　此論文句等　　乖義懈怠過　智者並啟請　　惟愿垂忍納　所生諸善根　　周遍虛空界　我共諸眾生　　愿證無上果

彰所知論者。為菩薩真金皇太子求請故。法王上師薩思迦大班彌達足塵頂授比丘癹思巴慧幢吉祥賢。時壬寅仲秋下旬有三鬼宿直日。于大吉祥薩思迦法席集竟。持經律論妙音並智。師子筆授。

彰所知論卷下

大經云。森羅及萬像。一法之所印。重重交光。歷歷齊現。非法界之現量歟。彰所知論者。乃先皇裕宗皇帝。聖明觀照。神智睿鑒。愍邪見之炫惑。傷正涂之壅底。勸請帝師法王。利樂有情故。闡揚至覺真理。原始要終。修習次第之大旨也。弘而密。奧而典。古錦鈍

【現代漢語翻譯】現代漢語譯本：道果是無為法。所知有五種，總攝一切所知法。情器之法（有情眾生及其所居住的器世界）即是苦諦。形成它們的因，即是集諦。道果二法，即是道諦。擇滅無為（通過智慧選擇而達到的寂滅狀態）是滅諦。虛空無為和非擇滅無為（非通過智慧選擇而自然達到的寂滅狀態）這兩種無為法，不屬於四諦所攝。苦集二諦是有漏法，道滅二諦是無漏法。這樣所說的，世間和出世間，有為和無為，所知法已經說完。種相富具足，睿智皇太子，數數求請故，慧幢吉祥賢（指作者，'慧幢'和'吉祥賢'是其名號）。念住日藏論，起世對法等，依彼造此論，有情所知論。機宜有無邊，纂略列為五，謂器情道果，並無為法等。故今明開示，冏冏曉解者，惟茲彰所知，解已復示他。此論文句等，乖義懈怠過，智者並啟請，惟愿垂忍納。所生諸善根，周遍虛空界，我共諸眾生，愿證無上果。《彰所知論》的作者，是因為菩薩真金皇太子（指請求者）的請求。法王上師薩思迦大班彌達（Sakya Pandita，薩迦班智達，薩迦派的著名學者）足塵頂授比丘癹思巴慧幢吉祥賢（'Phags-pa，八思巴，元朝帝師，也是薩迦派的領袖）。時間是壬寅年仲秋下旬有三鬼宿直日。在大吉祥薩思迦法席集竟。持經律論妙音並智。師子筆授。《彰所知論》卷下《大經》云：『森羅及萬像，一法之所印，重重交光，歷歷齊現。』這難道不是法界的現量嗎？《彰所知論》是先皇裕宗皇帝（指元世祖忽必烈），聖明觀照，神智睿鑒，憐憫邪見的迷惑，痛惜正道的阻塞，勸請帝師法王（指八思巴），爲了利益有情眾生，闡揚至高覺悟的真理，從原始到終結，修習次第的大旨。弘大而精微，深奧而典雅，古錦鈍。

【English Translation】 English version: 'The fruit of the path is unconditioned (asamskrta). The knowable is fivefold, encompassing all knowable dharmas. The dharmas of sentient beings and their environments are the Truth of Suffering (duhkha satya). The cause of their arising is the Truth of Origin (samudaya satya). The two dharmas of the path and its fruit are the Truth of the Path (marga satya). Cessation through discernment (pratisamkhya-nirodha) is the Truth of Cessation (nirodha satya). The two unconditioned dharmas of space (akasa) and non-discernment cessation (apratisamkhya-nirodha) are not included within the Four Noble Truths. The Truths of Suffering and Origin are defiled (sasrava) dharmas, while the Truths of the Path and Cessation are undefiled (anasrava) dharmas. Thus, the knowable dharmas of the mundane and supramundane, conditioned and unconditioned, have been explained.' 'Possessing abundant qualities and characteristics, the wise crown prince, repeatedly requested, hence, Jnanadhvaja Shrisukha (the author, 'Jnanadhvaja' and 'Shrisukha' are his names). Relying on treatises such as the 'Treatise on Mindfulness,' 'The Sun of Hidden Teachings,' and 'The Abhidharma of the Arising of the World,' this treatise, 'An Exposition of the Knowable for Sentient Beings,' is composed. Since the capacities of beings are boundless, it is summarized into five categories, namely, the environment, sentient beings, the path, the fruit, and the unconditioned dharmas. Therefore, I now clearly reveal it, for those who are intelligent and understanding, to illuminate the knowable, and after understanding, to show it to others. May the wise ones forgive and accept any errors in the wording or meaning of this treatise due to negligence. May the merit generated pervade the expanse of space, and may I and all sentient beings attain the unsurpassed fruit.' 'The 'Exposition of the Knowable' was written at the request of the Bodhisattva Jinakanchana Kumara (the requester). The Dharma King and Guru, Sakya Pandita (Sakya Pandita, a famous scholar of the Sakya school), bestowed the dust of his feet upon the crown of the Bhikshu 'Phags-pa Jnanadhvaja Shrisukha ('Phags-pa, Imperial Preceptor of the Yuan Dynasty, and also a leader of the Sakya school). The time was the late autumn of the Renyin year, on a day when the three ghost constellations were in alignment. It was completed at the auspicious Sakya Dharma seat, holding the sutras, vinaya, and shastras, with the beautiful sound and wisdom. Written down by the lion-like pen.' 'The Lower Volume of the 'Exposition of the Knowable'' 'The Great Sutra says: 'The myriad phenomena and all forms are sealed by one dharma, with layers of intersecting light, appearing distinctly and simultaneously.' Is this not the direct perception of the Dharmadhatu? The 'Exposition of the Knowable' was written because the late Emperor Yuzong (Kublai Khan), with his sagacious observation and divine wisdom, pitied the delusion of wrong views and lamented the obstruction of the right path. He urged the Imperial Preceptor and Dharma King ('Phags-pa), for the benefit and happiness of sentient beings, to elucidate the truth of supreme enlightenment, from beginning to end, the great essence of the stages of practice. It is vast yet subtle, profound yet classic, like ancient brocade, dull...'

金。隨器受用。義攝為五。至當歸一。所言情器世界者。非若夫群盲摸象之異執。或言一氣。或曰自然。直指心造。詳明劫初。羅籠八極之外。剖析鄰虛之內。如像臨鏡。如指在掌。言道法者。以少欲知足。聞思修慧三十七菩提分為其因。言果法者。以資糧加行見道修習無學為。其果。言無為者。四聖諦中之滅諦理也。由其五法總攝一切所知法故。故曰彰所知論。真智靈知。豈見聞覺知之謂乎。深入緣起。窮法實相。蓋依念處日藏起世對法相應之義。而錯綜其宏綱也。然則他化天王通力。觀世界微塵數之雨滴。猶目睹所受用物。聲聞起神用。觀三千大千世界如掌中庵摩羅果。況正遍知之妙用。其孰能語於此。盛矣優曇瑞世。天開玉曆之期。像教中興。時際金輪之治。欽惟聖制云。皇天之下。一人之上。西天佛子。大元帝師。璽篆賜玉。寵渥彌隆。其尊師重道。為萬世帝王之彝典也。行宣政院同知廉公。正奉夙承授記。深樂佛乘。一日以江浙總統沙羅巴大師所譯彰所知論。傳之前松江府僧錄管主八大師。師續雕大藏聖教。偶其時忻獲至寶。鋟梓隨函。屬余序其後。辭不獲免。輒述教起之由致。至於發揚聖教之粹美。則備于公之本序云。時大德丙午十月既望。江西前吉州路官講報恩寺。講經釋克已序。

(A) N

amastraiyabdhikānāṃ tathāgatānāṃ savartrāpratihatāvāptidharmatābalināṃ, oṁ asama-

sama samantato 'nantanāvāptiśāsani, hara smara smaraṇa vigatarāgabuddhadhaumate, sara

sara samabalā, hasa hasa, traya, traya, gagana mahācalarakṣaṇa, jvala jvalana sāgare svāhā.

(B) Namastraiyabhikānāṃ tathāgatānāṃ sarvavajradharāṇāṃ caṇḍāla caṇḍāla, cala cala, vajra

vajra, śāntana śāntana, phalana phalana, cara cara, māraṇa māraṇa, vajradālakaṭa, lalitaśi-

khara samantavajriṇi, jvala jvala,

【現代漢語翻譯】現代漢語譯本：敬禮於三世諸佛（amastraiyabdhikānāṃ tathāgatānāṃ），他們擁有在一切處無礙證悟之法力（savartrāpratihatāvāptidharmatābalināṃ）。嗡（oṁ），無等者（asama），等者（sama），普遍地（samantato），無盡的證悟教誨（'nantanāvāptiśāsani）。摧毀（hara），憶念（smara），憶念（smaraṇa），離貪的佛陀智慧（vigatarāgabuddhadhaumate），流動（sara），流動（sara），具足力量（samabalā），歡笑（hasa），歡笑（hasa），三（traya），三（traya），虛空（gagana），大山（mahācala）的守護者（rakṣaṇa），燃燒（jvala），燃燒（jvalana），于大海（sāgare）梭哈（svāhā）。 (B) 敬禮於三世諸佛（Namastraiyabhikānāṃ tathāgatānāṃ）以及一切金剛持（sarvavajradharāṇāṃ），暴怒者（caṇḍāla），暴怒者（caṇḍāla），行動（cala），行動（cala），金剛（vajra），金剛（vajra），寂靜（śāntana），寂靜（śāntana），破裂（phalana），破裂（phalana），行走（cara），行走（cara），殺戮（māraṇa），殺戮（māraṇa），金剛摧毀者（vajradālakaṭa），嬉戲的頂峰（lalitaśikhara），普遍金剛者（samantavajriṇi），燃燒（jvala），燃燒（jvala）。

【English Translation】 English version: Homage to the Buddhas of the three times (amastraiyabdhikānāṃ tathāgatānāṃ), who possess the power of unobstructed attainment of Dharma everywhere (savartrāpratihatāvāptidharmatābalināṃ). Oṁ, unequaled (asama), equal (sama), universally (samantato), endless attainment teachings ('nantanāvāptiśāsani). Destroy (hara), remember (smara), remembrance (smaraṇa), wisdom of the Buddha free from attachment (vigatarāgabuddhadhaumate), flow (sara), flow (sara), possessing strength (samabalā), laugh (hasa), laugh (hasa), three (traya), three (traya), protector of the sky (gagana), great mountain (mahācala) (rakṣaṇa), blaze (jvala), blaze (jvalana), in the ocean (sāgare) svāhā. (B) Homage to the Buddhas of the three times (Namastraiyabhikānāṃ tathāgatānāṃ) and all the Vajra holders (sarvavajradharāṇāṃ), wrathful one (caṇḍāla), wrathful one (caṇḍāla), move (cala), move (cala), vajra (vajra), vajra (vajra), pacify (śāntana), pacify (śāntana), shatter (phalana), shatter (phalana), walk (cara), walk (cara), kill (māraṇa), kill (māraṇa), vajra destroyer (vajradālakaṭa), playful peak (lalitaśikhara), universal vajra holder (samantavajriṇi), blaze (jvala), blaze (jvala).

namośtr te agrograśāsānānāṃ raṇa raṇa haṃ phula

sphāṭa vajrottame svāhā.

(C) Namaḥ samantavajrāṇaṃ trāṭa, amogha caṇḍamahāroṣaṇa sphāṭaya hūṃ, bhrāmaya bhrā-

maya hūṃ, trāṭa hūṃ, maṁ, balaṃ dade tejomālini svāhā.

(D) Tadyathā, ilimitte tilimitte, ilitilimitte, dumbe, duḥse, duḥsālīye, dumbālīye, takke tark-

karaṇe, marmme, marmaraṇe, kaśmīre, kaśmīramukte, aghane, aghanaghane, ilimilīye, ak-

hāpye, apāpye śvete, śvetatuṇḍe, anānurakṣe svāhā.

(E) Tadyathā, illā, cillā

【現代漢語翻譯】現代漢語譯本敬禮于最勝第一的教導者！摧破，摧破，吽，普拉！斯帕塔（sphāṭa，爆發），金剛無上者，梭哈。敬禮於一切金剛！吒（trāṭa，忿怒語），無空，暴怒大忿怒者，爆發，吽！旋轉，旋轉，吽！吒，吽，猛（maṁ，種子字），力量賜予，光輝的花環，梭哈。即說咒曰：伊里米德，提里米德，伊里提里米德，敦貝，杜瑟，杜薩利耶，敦巴利耶，塔克，塔克卡拉尼，瑪爾美，瑪爾馬拉尼，卡濕彌爾（kaśmīre，地名），卡濕彌爾解脫者，阿伽涅，阿伽那伽涅，伊里米利耶，阿卡毗耶，阿帕毗耶，白色，白色的喙，無有守護者，梭哈。即說咒曰：伊拉，吉拉。

【English Translation】 English version Namoḥ te agrograśāsānānāṃ raṇa raṇa haṃ phula. Sphāṭa (sphāṭa, bursting) vajrottame svāhā. Namaḥ samantavajrāṇaṃ trāṭa (trāṭa, wrathful expression), amogha caṇḍamahāroṣaṇa sphāṭaya hūṃ, bhrāmaya bhrāmaya hūṃ, trāṭa hūṃ, maṁ (seed syllable), balaṃ dade tejomālini svāhā. Tadyathā, ilimitte tilimitte, ilitilimitte, dumbe, duḥse, duḥsālīye, dumbālīye, takke tarkkaraṇe, marmme, marmaraṇe, kaśmīre (kaśmīre, place name), kaśmīramukte, aghane, aghanaghane, ilimilīye, akkhāpye, apāpye śvete, śvetatuṇḍe, anānurakṣe svāhā. Tadyathā, illā, cillā.

, cakko, bakko, koḍā koḍoti, nikuruḍā nikuruḍeti, poḍā poḍeti, moḍā,

moḍeti, puruḍā puruḍeti, phaṭarahe phuṭaṭaṇḍa rahe, nāga rahe, nāgaṭaṭaṇḍa rahe, sarpa

rahe, sarpaṭaṭaṇḍarahe, chala viṣaśāte, śītacattāle, halale, halale, taṇḍi, taḍa taḍa,

tāḍi tāḍi, mala mala, sphuṭa sphuṭa, phuṭu svāhā.

Iti hi bhikṣavo jāṅgulyāṃ vidyāyāṃ udāhṛtāyāṃ sarvabhūtasamāgate sarvaṃ tathāvita-

thānanyathābhūtaṃ satyamaviparītamaviparyastaṃ, idaṃ viṣamavisaṃ bhavatu, dātāraṃ

gacchatu, da

【現代漢語翻譯】現代漢語譯本：cakko，bakko，koḍā koḍoti（koḍā koḍoti 無意義），nikuruḍā nikuruḍeti（nikuruḍā nikuruḍeti 無意義），poḍā poḍeti（poḍā poḍeti 無意義），moḍā， moḍeti（moḍeti 無意義），puruḍā puruḍeti（puruḍā puruḍeti 無意義），phaṭarahe phuṭaṭaṇḍa rahe（phaṭarahe phuṭaṭaṇḍa rahe 無意義），nāga rahe（龍的保護），nāgaṭaṭaṇḍa rahe（nāgaṭaṭaṇḍa rahe 無意義），sarpa rahe（蛇的保護），sarpaṭaṭaṇḍarahe（sarpaṭaṭaṇḍarahe 無意義），chala viṣaśāte（欺騙性的毒藥），śītacattāle（寒冷的折磨），halale，halale（halale 無意義），taṇḍi（taṇḍi 無意義），taḍa taḍa（taḍa taḍa 無意義）， tāḍi tāḍi（tāḍi tāḍi 無意義），mala mala（mala mala 無意義），sphuṭa sphuṭa（sphuṭa sphuṭa 無意義），phuṭu svāhā（phuṭu svāhā 無意義）。比丘們，這就是在Jāṅgulī（解毒）明咒中所宣說的。當一切眾生聚集時，所有如是、真實、不虛妄、不顛倒的真理，愿這毒藥不再是毒藥，愿它回到施毒者身上。

【English Translation】 English version: cakko, bakko, koḍā koḍoti (koḍā koḍoti meaningless), nikuruḍā nikuruḍeti (nikuruḍā nikuruḍeti meaningless), poḍā poḍeti (poḍā poḍeti meaningless), moḍā, moḍeti (moḍeti meaningless), puruḍā puruḍeti (puruḍā puruḍeti meaningless), phaṭarahe phuṭaṭaṇḍa rahe (phaṭarahe phuṭaṭaṇḍa rahe meaningless), nāga rahe (protection of the nāga), nāgaṭaṭaṇḍa rahe (nāgaṭaṭaṇḍa rahe meaningless), sarpa rahe (protection of the serpent), sarpaṭaṭaṇḍarahe (sarpaṭaṭaṇḍarahe meaningless), chala viṣaśāte (deceptive poison), śītacattāle (cold torment), halale, halale (halale meaningless), taṇḍi (taṇḍi meaningless), taḍa taḍa (taḍa taḍa meaningless), tāḍi tāḍi (tāḍi tāḍi meaningless), mala mala (mala mala meaningless), sphuṭa sphuṭa (sphuṭa sphuṭa meaningless), phuṭu svāhā (phuṭu svāhā meaningless). Thus, monks, this is what is declared in the Jāṅgulī (antidote) mantra. When all beings are gathered, may all that is thus, true, not false, not inverted, may this poison be no longer poison, may it return to the giver.

ṃṣṭrāraṃ gacchatu, agniṃ gacchatu jalaṃ gacchatu, sthalaṃ gacchatu, stambh-

aṃ gacchatu, kuḍyam gacchatu, bhūmiṃ samkrāmatu, śāntim gacchatu svāhā.

(F) Tadyathā, parākramasi, udayamasi, vairamasi, arkamasi, markamasi, vanamasi, antarddhā-

namasi, pathe me rakṣa, utpathe me rakṣa janato me rakṣa, cairato me rakṣa, rājato me

rakṣa, siṃhato me rakṣa vyāghrato me rakṣa, nāgato me rakṣa, sarpato me rakṣa, sarvato

me rakṣa, rakṣa rakṣa, māṃ sarvasattvāṃśca sarvabhayebhyaḥ sarvop

【現代漢語翻譯】現代漢語譯本：愿它去往山頂（ṃṣṭrāraṃ），愿它去往火焰（agniṃ），愿它去往水（jalaṃ），愿它去往陸地（sthalaṃ），愿它去往柱子（stambhaṃ），愿它去往墻壁（kuḍyam），愿它轉移到地面（bhūmiṃ samkrāmatu），愿它獲得平靜（śāntim gacchatu），梭哈（svāhā）。

咒語如下（Tadyathā）：你具有力量（parākramasi），你帶來興起（udayamasi），你具有敵意（vairamasi），你如同太陽（arkamasi），你如同標記（markamasi），你如同森林（vanamasi），你帶來消失（antarddhānamasi），在道路上保護我（pathe me rakṣa），在歧途上保護我（utpathe me rakṣa），從人群中保護我（janato me rakṣa），從盜賊中保護我（cairato me rakṣa），從國王處保護我（rājato me rakṣa），從獅子處保護我（siṃhato me rakṣa），從老虎處保護我（vyāghrato me rakṣa），從龍處保護我（nāgato me rakṣa），從蛇處保護我（sarpato me rakṣa），從一切處保護我（sarvato me rakṣa），保護，保護（rakṣa rakṣa），保護我和一切眾生免受一切恐懼（sarvasattvāṃśca sarvabhayebhyaḥ）

【English Translation】 English version: May it go to the mountaintop (ṃṣṭrāraṃ), may it go to the fire (agniṃ), may it go to the water (jalaṃ), may it go to the land (sthalaṃ), may it go to the pillar (stambhaṃ), May it go to the wall (kuḍyam), may it transfer to the ground (bhūmiṃ samkrāmatu), may it attain peace (śāntim gacchatu), svāhā.

Thus it is (Tadyathā): You are powerful (parākramasi), you bring rise (udayamasi), you are hostile (vairamasi), you are like the sun (arkamasi), you are like a mark (markamasi), you are like a forest (vanamasi), you bring disappearance (antarddhānamasi), protect me on the path (pathe me rakṣa), protect me on the wrong path (utpathe me rakṣa), protect me from the crowd (janato me rakṣa), protect me from thieves (cairato me rakṣa), protect me from the king (rājato me rakṣa), protect me from the lion (siṃhato me rakṣa), protect me from the tiger (vyāghrato me rakṣa), protect me from the nāga (nāgato me rakṣa), protect me from the serpent (sarpato me rakṣa), protect me from everything (sarvato me rakṣa), protect, protect (rakṣa rakṣa), protect me and all beings from all fears (sarvasattvāṃśca sarvabhayebhyaḥ)

āye sarvopāye sopasargebhyaḥ

svāhā. Uṁvaḍili uṁvaḍili sarvaduṣṭānāṃ granthiṃ vandāmi svāhā.

Namo ratnatrayāya, namo mārīcyai devatāyai, mārīcyā devatāyā hṛdayamāvartayiṣyāmi.

Tadyathā battāli, badāli, badāli, barāli, varāhamukhi, sarvaduṣṭānāṃ nivāraya, bandha

mukhaṃ svāhā.

【現代漢語翻譯】現代漢語譯本：啊耶，對於所有的方法，對於所有的障礙，梭哈(svāhā，一種咒語結尾的常用語)。嗡，瓦迪利，嗡，瓦迪利，我束縛所有邪惡者的結，梭哈。皈依三寶(ratnatrayāya)，皈依摩利支天(mārīcyai devatāyai)，我將複述摩利支天的心咒。即說咒曰：巴塔利，巴達利，巴達利，巴拉利，野豬面(varāhamukhi)，阻止所有邪惡者，束縛其口，梭哈。

【English Translation】 English version: Āye, to all means, to all obstacles, svāhā (a common ending mantra). Oṁ, vaḍili, oṁ, vaḍili, I bind the knot of all the wicked, svāhā. Namo ratnatrayāya (Homage to the Triple Gem), namo mārīcyai devatāyai (Homage to the deity Marici), I shall recite the heart mantra of the deity Marici. Thus it is said: battāli, badāli, badāli, barāli, varāhamukhi (boar-faced one), ward off all the wicked, bind their mouths, svāhā.