T32n1646_成實論
大正藏第 32 冊 No. 1646 成實論
No. 1646
成實論卷第一
訶梨跋摩造
姚秦三藏鳩摩羅什譯
發聚中佛寶論初具足品第一
前禮所應禮 自然正智者 一切智應供 大師利世間 亦禮真凈法 及聖弟子眾 今欲解佛語 饒益於世間 論應修多羅 不違實法相 亦入善寂中 是名正智論 譬如天日月 其性本明凈 煙雲塵霧等 五翳則不見 邪論覆正經 其義不明照 正義不明故 邪智門則開 罪負惡名聞 心悔疲倦等 此衰惱亂心 皆由邪智起 若人慾除此 罪負等衰惱 為求正論故 當近深智者 親近深智者 是正論根本 因此正論故 能生福勝等 雖有利智人 誦百千邪論 于眾不能得 辯才名聞利 知佛法第一 說亦得樂果 欲令法久住 不為名聞故 廣習諸異論 遍知智者意 欲造斯實論 唯一切智知 諸比丘異論 種種佛皆聽 故我欲正論 三藏中實義
於是說論。問曰。我今知汝說成實論。汝先言前禮所應禮。所謂為佛。何故名佛。成何功德故應禮耶。答曰。佛名自然人以一切種智知一切法自相差別。離一切不善集一切
【現代漢語翻譯】 現代漢語譯本 《成實論》卷第一 訶梨跋摩 造 姚秦三藏鳩摩羅什 譯 發聚中佛寶論初具足品第一 首先禮敬那應受禮敬者， 即自然覺悟、具有真正智慧的佛陀（Buddha）。 他是具有一切智慧的應供（Arhat）， 是利益世間的偉大導師（Mahasattvas）。 也禮敬真實清凈的佛法（Dharma）， 以及聖潔的弟子僧團（Sangha）。 現在我想要解釋佛陀的教誨， 以饒益世間。 此論述應與修多羅（Sutra）相符， 不違背真實法相（Dharmalaksana）， 也能進入寂靜涅槃（Nirvana）之中， 這便稱為正智論。 譬如天空中的太陽和月亮， 其本性原本是明亮清凈的， 但被煙雲塵霧等五種遮蔽所覆蓋， 就無法看見。 邪惡的論調覆蓋了正確的經典， 使其意義不能明亮照耀。 因為正義不能明瞭， 邪惡智慧的門徑就會開啟。 罪過、惡名聲、 內心的後悔和疲憊等， 這些衰敗和惱亂內心的事物， 都是由邪惡的智慧所引起的。 如果有人想要去除這些， 罪過等衰敗和惱亂， 爲了尋求正確的論述， 應當親近具有深刻智慧的人。 親近具有深刻智慧的人， 是正確論述的根本。 因為有了這正確的論述， 才能產生福德和殊勝等。 即使有聰明智慧的人， 誦讀成百上千的邪惡論調， 也不能在眾人中獲得， 辯才、名聲和利益。 瞭解佛法是第一位的， 宣說佛法也能得到快樂的果報。 爲了使佛法長久住世， 不是爲了名聲和利益的緣故， 廣泛學習各種不同的論述， 普遍瞭解有智慧者的意圖。 想要造作這部真實的論著， 只有一切智者（Sarvajna）才能完全瞭解。 各位比丘（Bhiksu）的各種不同論述， 佛陀都允許聽聞。 所以我想要正確地論述， 三藏（Tripitaka）中的真實意義。 因此開始論述。問：我現在知道你要說《成實論》。你先前說首先禮敬那應受禮敬者，所說的就是佛陀。為什麼稱為佛陀？成就了什麼功德才應受禮敬呢？答：佛陀名為自然人，以一切種智（Sarvakarajnana）知曉一切法的自相差別，遠離一切不善，聚集一切善法。
【English Translation】 English version Shastra on the Accomplishment of Truth, Volume 1 Composed by Harivarman Translated by Kumarajiva of the Yao Qin Dynasty Chapter 1: The Initial Perfection of the Buddha Jewel in the Collection of Elements First, I pay homage to the one who should be revered, The Buddha (Buddha) who is naturally enlightened and possesses true wisdom. He is the Arhat (Arhat) with all wisdom, The great teacher (Mahasattvas) who benefits the world. I also pay homage to the true and pure Dharma (Dharma), And the noble community of disciples (Sangha). Now I wish to explain the Buddha's teachings, To benefit the world. This treatise should be in accordance with the Sutras (Sutra), Not contradicting the characteristics of true Dharma (Dharmalaksana), And also able to enter into the peace of Nirvana (Nirvana), This is called the Shastra of Right Wisdom. Like the sun and moon in the sky, Their nature is originally bright and pure, But covered by five obscurations such as smoke, clouds, dust, and fog, They cannot be seen. Evil doctrines cover the correct scriptures, Making their meaning unclear and unilluminating. Because the right meaning is not clear, The gate of evil wisdom will be opened. Sins, bad reputation, Regret and fatigue in the heart, etc., These declines and disturbances of the mind, Are all caused by evil wisdom. If someone wants to remove these, Declines and disturbances such as sins, In order to seek the correct treatise, They should approach those with profound wisdom. Approaching those with profound wisdom, Is the foundation of the correct treatise. Because of this correct treatise, One can generate blessings and excellence, etc. Even if there are people with clever wisdom, Who recite hundreds of thousands of evil doctrines, They cannot obtain among the people, Eloquence, reputation, and benefits. Knowing the Buddha's Dharma is the first thing, Speaking the Dharma can also obtain the fruit of happiness. In order to make the Dharma abide long in the world, Not for the sake of fame and benefit, Widely study various different treatises, Universally understand the intentions of the wise. Wanting to create this true treatise, Only the All-Knowing One (Sarvajna) can fully understand. The various different treatises of the Bhiksus (Bhiksu), The Buddha allows them to be heard. Therefore, I want to correctly discuss, The true meaning in the Tripitaka (Tripitaka). Therefore, the discussion begins. Question: I now know that you are going to speak about the 'Shastra on the Accomplishment of Truth'. You said earlier that you first pay homage to the one who should be revered, which refers to the Buddha. Why is he called Buddha? What merits has he accomplished that he should be revered? Answer: The Buddha is called a natural person, who knows the self-characteristics and differences of all dharmas with all-knowing wisdom (Sarvakarajnana), is far from all unwholesome things, and gathers all wholesome things.
善。常求利益一切眾生。故名為佛。教化所說是名為法。行此法者名之為僧。如是三寶應禮因緣。我今當說。佛五品具足故。為世間天人所敬。問曰。諸餘聖人。亦復有此五品功德。與佛何異。答曰。佛五品法具足清凈。所以者何。身等諸業無錯謬故。戒品具足。又佛尚不誤毀禁戒。況當故犯。又久集慈悲噁心不發。如經中說。佛語阿難。若人從生習慈。能起惡不。不也世尊。佛久集善性。不為自守怖畏名聞而持禁戒。又于無量佛所久修戒行。拔三毒根永無餘習。以是等緣戒品具足。定品具足者。佛依此定得一切智。以此故知定品具足。如酥油多燈炷大故光明亦大。又佛定堅固如漆漆木。餘人禪定如華上水。不得久住。又佛禪定於無量劫次第漸成。故能具足。又如來定不待眾緣。若人若處若說法等。餘人不爾。又如來定常深修習。如人自字恒憶不忘。佛入禪定不加心力。又譬如人自於住處乃自語言。安隱無難。佛處定中亦復如是。故言如來常在三昧。又壞禪定大喜等法。佛悉善斷。又定果報。得自在神通最勝第一。以如意通於一念頃能過十方無量世界。一切所為隨意即辦。于諸變化自在無礙。心能普週一切諸法。其餘眾生莫能及者。又佛成就聖自在法。于可樂中生不樂想。于不樂中能生樂想。於樂不樂能生舍想。問曰
【現代漢語翻譯】 現代漢語譯本 善哉！經常尋求利益一切眾生，所以稱為佛（Buddha）。教化所說的道理稱為法（Dharma）。修行此法的人稱為僧（Sangha）。像這樣的三寶（Three Jewels）應該禮敬，這是有因緣的。我現在將要說明。佛陀具備五種品德，所以受到世間天人和阿修羅的尊敬。 有人問：『其他聖人，也具有這五種品德的功德，與佛陀有什麼不同呢？』 回答說：『佛陀的五種品德具足且清凈。為什麼呢？因為身口意等行為沒有錯誤，所以戒品具足。而且佛陀尚且不會不小心毀犯禁戒，更何況是故意違犯呢？又因為長久以來積累慈悲心，惡念不會生起。』 如經中所說：『佛陀告訴阿難（Ananda）：如果一個人從小就修習慈悲，會生起惡念嗎？』 阿難回答：『不會的，世尊（Bhagavan）。』佛陀長久以來積累善性，不是爲了自我保護、害怕或追求名聞利養而持守禁戒。又在無量佛所長久修習戒行，拔除了貪嗔癡三毒的根本，永遠沒有殘餘的習氣。因為這些因緣，所以戒品具足。 定品具足，是因為佛陀依靠禪定（Dhyana）獲得一切智（Sarvajna）。因此可知定品具足。就像酥油多、燈炷大，所以光明也大一樣。而且佛陀的禪定堅固如用漆漆過的木頭，而其他人的禪定就像華上的水，不能長久停留。而且佛陀的禪定在無量劫中次第漸成，所以能夠具足。而且如來的禪定不依賴眾多因緣，例如人、處所、說法等等，其他人不是這樣。而且如來的禪定經常深入修習，就像人對自己寫的字總是記憶不忘一樣。佛陀進入禪定不需要特別用心力。又譬如人住在自己家裡，說話安穩沒有困難。佛陀處於禪定中也是這樣，所以說如來常在三昧（Samadhi）。而且破壞禪定的大喜等法，佛陀都善於斷除。而且禪定的果報，是獲得自在神通，最殊勝第一。以如意通（Rddhi）在一念頃能超過十方無量世界，一切所作所為隨意就能辦到，對於各種變化自在無礙，心能普遍周遍一切諸法，其餘眾生沒有能趕得上的。 而且佛陀成就聖自在法，對於可樂的事物生起不樂的想法，對於不樂的事物能生起樂的想法，對於樂與不樂的事物能生起舍的想法。 有人問：
【English Translation】 English version Excellent! Constantly seeking to benefit all sentient beings, hence called Buddha. The teachings expounded are called Dharma. Those who practice this Dharma are called Sangha. Such Three Jewels should be revered, and there is a reason for this. The Buddha possesses five qualities, and is therefore respected by gods and humans in the world. Someone asks: 'Other sages also possess the merits of these five qualities. What is the difference between them and the Buddha?' The answer is: 'The Buddha's five qualities are complete and pure. Why? Because actions of body, speech, and mind are without error, therefore the virtue of morality (Sila) is complete. Moreover, the Buddha would not even inadvertently violate precepts, let alone intentionally. Furthermore, having accumulated compassion for a long time, evil thoughts do not arise.' As it is said in the sutra: 'The Buddha told Ananda: If a person has cultivated compassion from birth, will evil thoughts arise?' Ananda replied: 'No, Bhagavan.' The Buddha has accumulated goodness for a long time, not holding precepts for self-protection, fear, or the pursuit of fame and gain. Moreover, having cultivated moral conduct for countless Buddhas, the roots of the three poisons (greed, hatred, and delusion) have been eradicated, and there are no remaining habits. Because of these reasons, the virtue of morality is complete. The virtue of concentration (Samadhi) is complete because the Buddha relies on this concentration to attain all-knowing wisdom (Sarvajna). Therefore, it is known that the virtue of concentration is complete. Just as much ghee and a large wick make a great light. Moreover, the Buddha's concentration is as firm as wood lacquered with lacquer, while the concentration of others is like water on a flower, unable to stay for long. Moreover, the Buddha's concentration has gradually developed over countless kalpas, so it can be complete. Moreover, the Tathagata's concentration does not depend on many conditions, such as people, places, or teachings, etc., others are not like this. Moreover, the Tathagata's concentration is constantly and deeply cultivated, just as a person always remembers the words they have written. The Buddha does not need to exert mental effort to enter concentration. Moreover, it is like a person living in their own home, speaking comfortably without difficulty. The Buddha is also like this when in concentration, so it is said that the Tathagata is always in Samadhi. Moreover, the Buddha is skilled at cutting off the great joy and other things that destroy concentration. Moreover, the result of concentration is the attainment of self-mastery and the most supreme and first of supernatural powers. With the power of wish-fulfillment (Rddhi), one can surpass countless worlds in the ten directions in an instant, and everything that is done can be accomplished at will, and there is freedom from obstruction in all kinds of transformations, and the mind can universally pervade all dharmas, which other beings cannot match. Moreover, the Buddha achieves the holy self-mastery, generating thoughts of displeasure towards pleasurable things, generating thoughts of pleasure towards unpleasant things, and generating thoughts of equanimity towards things that are both pleasurable and unpleasant. Someone asks:
。于不樂中可生舍想。云何于中能生樂想。答曰。善修心故。于惡口等不樂法中不以為礙。于余神通天眼天耳知他心智宿命通中。亦無所礙。以定力故神通無礙。于諸禪定通達明瞭。其餘眾生不聞其名。唯有如來出入無礙。又佛禪定名之為力。如十力中說。餘人無有。是故如來定品具足。慧品具足者。有二種無明。一障禪定。二起煩惱。如來悉斷斷相違故。慧品具足。又得自然法。不從他聞。巧于言辭。善知義趣。辯才無竭。智慧無盡。又餘眾生於諸技術不能具足。唯佛盡知無有減少。是故如來慧品具足。又佛所說法。善於義趣。余小智人有所言說。不能無過。唯有如來所言無失。故知如來慧品具足。又無量功德。成此智慧故能具足。又說微妙法。無有錯謬。如不凈觀破淫慾等。又智慧勝故威儀亦勝。以是等緣慧品具足。解脫品具足者。於二無明心俱解脫。無有餘習永不退轉。如是等名解脫具足。解脫知見具足者。能於一切斷結道中。唸唸悉知。如人伐木。手執斤斧。邊有智者。知柯微盡。佛亦如是。于斷結智唸唸所盡悉分別知。又知眾生深心所念。如應說法令得解脫。是故能于眾生一切解脫道中。知見具足。又佛世尊知時說法。如䤟扶盧梵志等也。又如來善知諸法差別。應為是人說如是法。如佛語阿難。應為車匿說
【現代漢語翻譯】 現代漢語譯本 于不樂中可以生起捨棄的想法。那麼，如何在不樂中生起快樂的想法呢？回答是：因為善於修習心。對於惡口等令人不悅的法，不認為是一種障礙。對於其他神通，如天眼、天耳、知他人心智、宿命通等，也沒有任何障礙。因為有禪定的力量，所以神通沒有障礙。對於各種禪定，通達明瞭。其他眾生甚至沒有聽過這些禪定的名字。只有如來出入這些禪定沒有障礙。而且，佛的禪定被稱為『力』，如十力中所說。其他人沒有這種力量。所以如來的定品是具足的。 慧品具足是指：有兩種無明（avidyā）：一是障礙禪定，二是生起煩惱。如來完全斷除了這兩種無明，因為斷除無明與無明是相違背的，所以慧品具足。而且，如來獲得了自然法，不是從他人那裡聽來的。善於言辭，善於理解義理，辯才無竭，智慧無盡。而且，其他眾生對於各種技術不能完全掌握，只有佛完全知曉，沒有減少。所以如來的慧品是具足的。 而且，佛所說的法，善於表達義理。其他小智慧的人所說的話，不能沒有過失。只有如來所說的話沒有錯誤。所以知道如來的慧品是具足的。而且，無量的功德成就了這種智慧，所以能夠具足。而且，宣說微妙的法，沒有錯謬，如用不凈觀來破除淫慾等。而且，因為智慧殊勝，所以威儀也殊勝。因為這些原因，慧品是具足的。 解脫品具足是指：對於兩種無明，心都得到了解脫，沒有剩餘的習氣，永遠不會退轉。這些等等稱為解脫具足。 解脫知見具足是指：能夠對於一切斷除煩惱的道路中，唸唸都清楚地知道。就像有人砍伐樹木，手拿著斧頭，旁邊有聰明的人，知道樹幹快要砍完了。佛也是這樣，對於斷除煩惱的智慧，唸唸所斷除的都分別知道。而且知道眾生內心深處的想法，如應說法，令眾生得到解脫。所以能夠對於眾生一切解脫的道路中，知見具足。而且佛世尊知道時機說法，如䤟扶盧（Tān扶盧）梵志等。而且如來善於知道諸法的差別，應該為這個人說這樣的法，如佛告訴阿難（Ānanda），應該為車匿（Channa）說。
【English Translation】 English version One can generate the thought of renunciation in unpleasant situations. How can one generate the thought of joy in unpleasant situations? The answer is: because of skillful cultivation of the mind. One does not consider unpleasant things like harsh words as obstacles. There are also no obstacles in other supernormal powers such as the divine eye (divyacakṣus), divine ear (divyaśrotra), knowledge of others' minds (paracitta-jñāna), and knowledge of past lives (pūrvanivāsānusmṛti-jñāna). Because of the power of meditation (dhyāna), there are no obstacles to supernormal powers. One is thoroughly clear about all meditations. Other beings have not even heard the names of these meditations. Only the Tathāgata (如來) can enter and exit these meditations without hindrance. Moreover, the Tathāgata's meditation is called 'power,' as mentioned in the Ten Powers (daśa-bala). Others do not have this power. Therefore, the Tathāgata's quality of meditation is complete. The completeness of the quality of wisdom (prajñā) means: there are two kinds of ignorance (avidyā): one obstructs meditation, and the other gives rise to afflictions (kleśa). The Tathāgata has completely cut off both of these ignorances, because cutting off ignorance is contrary to ignorance, so the quality of wisdom is complete. Moreover, the Tathāgata has obtained the natural law (dharma), not heard from others. He is skilled in speech, good at understanding the meaning, his eloquence is inexhaustible, and his wisdom is endless. Moreover, other beings cannot fully master various skills, only the Buddha knows everything completely, without any reduction. Therefore, the Tathāgata's quality of wisdom is complete. Moreover, the Dharma (法) spoken by the Buddha is good at expressing the meaning. The words spoken by other people of small wisdom cannot be without fault. Only the words spoken by the Tathāgata are without error. Therefore, it is known that the Tathāgata's quality of wisdom is complete. Moreover, immeasurable merits (guṇa) accomplish this wisdom, so it can be complete. Moreover, he proclaims the subtle Dharma without mistakes, such as using the contemplation of impurity (aśubha-bhāvanā) to break lust, etc. Moreover, because wisdom is superior, so is demeanor. For these reasons, the quality of wisdom is complete. The completeness of the quality of liberation (vimukti) means: with regard to the two kinds of ignorance, the mind is liberated, there are no remaining habits, and there is no regression. These and so on are called the completeness of liberation. The completeness of the knowledge and vision of liberation (vimukti-jñāna-darśana) means: one is able to know clearly in every moment in all paths of cutting off afflictions. It is like someone cutting down a tree, holding an axe in his hand, and there is a wise person next to him who knows that the trunk is about to be cut down. The Buddha is also like this, he knows and distinguishes everything that is cut off in every moment of the wisdom of cutting off afflictions. Moreover, he knows the deep thoughts in the minds of beings, and speaks the Dharma accordingly, so that beings can attain liberation. Therefore, he is able to have complete knowledge and vision in all paths of liberation for beings. Moreover, the World Honored One (Bhagavān) knows the time to speak the Dharma, such as the Tān扶盧 (Tān扶盧) Brahmin, etc. Moreover, the Tathāgata is good at knowing the differences of all dharmas, and should speak such Dharma for this person, such as the Buddha told Ānanda (Ānanda) that he should speak to Channa (Channa).
離有無經。是故如來善知解脫。又善方便斷眾生垢。如為難陀以欲斷欲。又先知眾生信等根熟。然後說法。如羅睺羅。又有眾生為業報障不得解脫。佛能令盡。然後說法。又有眾生待時漏盡。如夫婦經說。又有眾生待人漏盡。如舍利弗待阿說嗜。又有眾生待處漏盡。如弗迦沙王。又有眾生待伴漏盡。如放牛難陀待阿由陀村人等。又有眾生。待佛真身。又待化身。而得漏盡。佛悉別知而為說法。令得解脫。又佛種種說妙法故。能破一切障。解脫法故。名解脫知見具足。又佛說法。善於義趣。不說非義無果報事。又佛漸次說解脫道。猶如算數。見故易解。又佛知眾生宿植善根。次第說法。又佛現得解脫。而為人說不從他聞。又佛法具足多諸技能。如以眾藥具足療病。佛法亦爾。以眾治門。除一切煩惱。如九想等大小諸結不能反害。故能具足破諸煩惱。又無上方便濟度眾生。或以軟語。或以苦言。或復兼以軟言苦言。是為如來解脫知見具足。
十力品第二
複次佛十力成就故智慧具足。以往反因緣故說十力。初處非處力。是因果中決定智也。知從是因生如是果不生是果。如行不善必得苦報。不生樂報。是處名有是事。非處名無是事。是初力者。諸力之本。問曰。世間亦知因果是處非處。如從麥生麥不生稻等。答
【現代漢語翻譯】 現代漢語譯本 《離有無經》。因此，如來（Tathagata，佛的稱號之一，意為『如實而來者』）善於瞭解解脫之道，又善於運用方便法門斷除眾生的煩惱垢染。例如，爲了調伏難陀（Nanda，佛陀的堂弟），佛陀以慾望來對治慾望。又因為事先知道眾生的信根等已經成熟，然後才為他們說法，例如羅睺羅（Rahula，佛陀的兒子）。還有一些眾生因為業報的障礙而無法解脫，佛陀能夠讓他們消除這些障礙，然後才為他們說法。還有一些眾生等待時機成熟才能漏盡煩惱，如《夫婦經》所說。還有一些眾生等待遇到合適的人才能漏盡煩惱，如舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）等待遇到阿說嗜（Assaji，佛陀的早期弟子之一）。還有一些眾生等待合適的地點才能漏盡煩惱，如弗迦沙王（Bhukkusa，佛陀時期的國王）。還有一些眾生等待合適的同伴才能漏盡煩惱，如放牛的難陀等待遇到阿由陀村的人們。還有一些眾生等待見到佛陀的真身，或者等待見到佛陀的化身，才能漏盡煩惱。佛陀完全瞭解這些情況，併爲他們說法，使他們得到解脫。而且，佛陀以種種方式宣說微妙的佛法，因此能夠破除一切障礙。因為解脫的佛法，所以被稱為解脫知見具足。而且，佛陀說法善於表達義理和趣味，不說沒有意義和沒有果報的事情。而且，佛陀逐漸地宣說解脫之道，就像算數一樣，因為容易理解。而且，佛陀知道眾生過去種下的善根，依次為他們說法。而且，佛陀親自證得解脫，然後為人們說法，而不是從他人那裡聽來的。而且，佛法具備多種技能，就像用各種藥物來治療疾病一樣。佛法也是如此，用各種對治法門，去除一切煩惱。例如，九想觀等大小諸結不能反過來傷害，因此能夠完全破除各種煩惱。而且，佛陀以無上的方便法門濟度眾生，或者用柔和的語言，或者用嚴厲的語言，或者兼用柔和與嚴厲的語言。這就是如來解脫知見具足。
《十力品》第二
其次，佛陀因為成就了十力，所以智慧具足。以下從反向的因緣來說明十力。首先是處非處力，這是在因果關係中具有決定的智慧。知道從這個因產生這樣的果，不產生那樣的果。例如，做了不善的行為必定得到苦的果報，不會得到樂的果報。『是處』是指有這件事，『非處』是指沒有這件事。這第一個力，是諸力的根本。有人問：世間人也知道因果的處非處，例如從麥子生長出麥子，不生長出稻子等等。回答：
【English Translation】 English version 『The Sutra on Being Apart from Existence and Non-existence.』 Therefore, the Tathagata (another name for the Buddha, meaning 『the one who comes as it is』) is skilled in understanding liberation, and also skilled in using expedient means to cut off the defilements of sentient beings. For example, in order to subdue Nanda (Buddha's cousin), the Buddha used desire to counteract desire. Also, because he knew in advance that the roots of faith and other qualities of sentient beings were mature, he then taught them the Dharma, such as Rahula (Buddha's son). There are also sentient beings who cannot be liberated because of the obstruction of karmic retribution, and the Buddha is able to eliminate these obstacles for them, and then teach them the Dharma. There are also sentient beings who wait for the right time to exhaust their outflows of afflictions, as stated in the 『Sutra of Husband and Wife.』 There are also sentient beings who wait to meet the right person to exhaust their outflows of afflictions, such as Sariputra (one of the Buddha's ten great disciples, known for his wisdom) waiting to meet Assaji (one of the Buddha's early disciples). There are also sentient beings who wait for the right place to exhaust their outflows of afflictions, such as King Bhukkusa (a king during the Buddha's time). There are also sentient beings who wait for the right companion to exhaust their outflows of afflictions, such as the cowherd Nanda waiting to meet the people of Ayodhya village. There are also sentient beings who wait to see the true body of the Buddha, or wait to see the manifested body of the Buddha, in order to exhaust their outflows of afflictions. The Buddha fully understands these situations and teaches them the Dharma, enabling them to attain liberation. Moreover, the Buddha proclaims the wonderful Dharma in various ways, and therefore is able to break through all obstacles. Because of the Dharma of liberation, he is called complete in the knowledge and vision of liberation. Moreover, the Buddha is skilled in expressing the meaning and interest of the Dharma, and does not speak of things that are meaningless and without karmic consequences. Moreover, the Buddha gradually proclaims the path of liberation, just like arithmetic, because it is easy to understand. Moreover, the Buddha knows the good roots that sentient beings have planted in the past, and teaches them the Dharma in sequence. Moreover, the Buddha personally attains liberation and then teaches it to people, rather than hearing it from others. Moreover, the Buddha's Dharma possesses many skills, just like using various medicines to cure diseases. The Buddha's Dharma is also like this, using various methods of treatment to remove all afflictions. For example, the nine contemplations and other major and minor knots cannot harm in return, therefore they are able to completely break through all afflictions. Moreover, the Buddha uses supreme expedient means to deliver sentient beings, either with gentle words, or with harsh words, or with a combination of gentle and harsh words. This is the Tathagata's completeness in the knowledge and vision of liberation.
Chapter Two: The Ten Powers
Furthermore, the Buddha is complete in wisdom because he has achieved the ten powers. The following explains the ten powers from the reverse causal conditions. First is the power of knowing what is possible and impossible, which is the decisive wisdom in the relationship of cause and effect. Knowing that from this cause, such a result arises, and that such a result does not arise. For example, doing unwholesome actions will certainly result in suffering, and will not result in happiness. 『Possible』 means that this thing exists, and 『impossible』 means that this thing does not exist. This first power is the root of all powers. Someone asks: Worldly people also know the possible and impossible of cause and effect, such as wheat growing from wheat, and not rice, etc. The answer is:
曰。處非處力。知業等法故。名此力甚深第一。諸天世人所不能及。又了知生法因次第緣增上。是故此力名為微妙。謂知去來現在諸業及諸受法。知處知事。知因知報。是故此智名之為力。以知三世處事因報。故名甚深。所以者何。或謂過去未來無法故。佛於此說言有力。又法在過去未來世中。雖無現相。佛亦現知。
複次業有二種。若善不善。或有善業而現受苦。如以持戒而受諸惱。或有罪業今現受樂。如為破戒而得自在。或有生疑謂未來世亦如現在。是故如來次業說受。受法四種。有現苦后樂。現樂后苦。有現樂后樂。現苦后苦。佛悉了知處事因報。處名受者。事名施物。因名施心。如經中說。先心歡喜。施時心凈。施已無悔。是業得果。名之為報。唯佛能知是業多少。若定不定。現報生報及后報等。悉知無餘。故名為力。佛于諸禪解脫三昧三摩跋提。知垢知住知增知凈。於此義中禪名四禪四無色定。即是色界無色界業。解脫者謂八解脫。能儘是業。是禪無色定及八解脫名為三昧。得是三昧用現在前名三摩跋提。三摩跋提分別四種。隨垢隨住隨增隨凈。知垢者隨垢定。知住者隨住定。知增者隨增定。知凈者隨達定。隨達定者。暖頂忍等四法是。佛於此等悉知無餘。故名為力。佛了知眾生諸根利鈍。信等根勝
【現代漢語翻譯】 現代漢語譯本： 回答：因爲了解可能性與不可能性（處非處力），以及對業力等法則的通達，所以這種力量被稱為甚深第一，是諸天和世人所無法企及的。並且，由於完全瞭解生法的因果次第和增上緣，因此這種力量被稱為微妙。也就是說，能夠知曉過去、現在、未來的各種業力以及所承受的果報，瞭解處境、事件、原因和結果。因此，這種智慧被稱為力量。因為能夠了解三世的處境、事件、原因和果報，所以被稱為甚深。為什麼這麼說呢？因為有人認為過去和未來是不存在的，所以佛陀對此說明這種力量是存在的。即使法在過去和未來世中沒有顯現的形態，佛陀也能清楚地知曉。
進一步說，業力有兩種：善業和不善業。有時會有行善業的人卻遭受痛苦，例如因為持戒而受到各種煩惱；有時會有作惡業的人卻享受快樂，例如因為破戒而得到自在。或者有人會懷疑未來世是否也會像現在這樣。因此，如來接著業力來說明果報（受）。果報（受）有四種：現在受苦未來享樂，現在享樂未來受苦，現在享樂未來也享樂，現在受苦未來也受苦。佛陀完全瞭解處境、事件、原因和結果。處境指的是接受果報的人，事件指的是施捨的物品，原因指的是施捨的心。正如經文中所說，先是內心歡喜，施捨時內心清凈，施捨后沒有後悔，這樣的業才能得到好的結果，這就是果報。只有佛陀才能知道這種業力的大小，是確定還是不確定，是現世報、來世報還是後世報等等，完全知曉沒有遺漏，所以被稱為力量。佛陀對於各種禪定、解脫、三昧、三摩跋提，能夠了解其中的垢染、安住、增長、清凈。在這個意義上，禪定指的是四禪和四無色定，也就是無業。解脫指的是八解脫，能夠徹底消除業力。這些禪定、無色定和八解脫被稱為三昧。獲得這些三昧並運用到當下，就叫做三摩跋提。三摩跋提可以分為四種，隨著垢染、安住、增長、清凈而變化。瞭解垢染的叫做隨垢定，瞭解安住的叫做隨住定，瞭解增長的叫做隨增定，瞭解清凈的叫做隨凈定。隨凈定指的是暖、頂、忍等四種修行階段。佛陀對於這些完全知曉沒有遺漏，所以被稱為力量。佛陀瞭解眾生諸根的利鈍，以及信根等哪種根更為殊勝。
【English Translation】 English version: Answer: Because of understanding the possible and impossible (power of knowing what is possible and impossible), and because of thorough knowledge of the laws of karma and other principles, this power is called the most profound and foremost, unattainable by gods and humans. Furthermore, because of completely understanding the causal sequence and the enhancing conditions of the arising of phenomena, this power is called subtle. That is, being able to know the various karmas of the past, present, and future, as well as the retributions experienced, understanding the circumstances, events, causes, and results. Therefore, this wisdom is called power. Because of being able to understand the circumstances, events, causes, and results of the three times, it is called profound. Why is this so? Because some people think that the past and future do not exist, so the Buddha explains that this power exists. Even if the dharma does not have a manifest form in the past and future, the Buddha can clearly know it.
Furthermore, there are two kinds of karma: good karma and bad karma. Sometimes there are people who do good karma but suffer, such as being troubled because of upholding precepts; sometimes there are people who do bad karma but enjoy happiness, such as gaining freedom because of breaking precepts. Or some people may doubt whether the future will be like the present. Therefore, the Tathagata then explains retribution (suffering) in relation to karma. There are four kinds of retribution (suffering): suffering now and happiness later, happiness now and suffering later, happiness now and happiness later, suffering now and suffering later. The Buddha completely understands the circumstances, events, causes, and results. Circumstances refer to the person who receives the retribution, events refer to the objects of giving, and causes refer to the mind of giving. As the sutra says, first the mind is joyful, the mind is pure at the time of giving, and there is no regret after giving; only then can such karma obtain good results, and this is retribution. Only the Buddha can know the magnitude of this karma, whether it is definite or indefinite, whether it is retribution in this life, the next life, or later lives, knowing completely without omission, so it is called power. The Buddha, with regard to various dhyanas, liberations, samadhis, and samapattis, is able to understand the defilements, abiding, increase, and purity within them. In this sense, dhyana refers to the four dhyanas and the four formless attainments, which is no karma. Liberation refers to the eight liberations, which can completely eliminate karma. These dhyanas, formless attainments, and eight liberations are called samadhi. Obtaining these samadhis and applying them in the present moment is called samapatti. Samapatti can be divided into four types, changing with defilement, abiding, increase, and purity. Understanding defilement is called the samadhi of following defilement, understanding abiding is called the samadhi of following abiding, understanding increase is called the samadhi of following increase, and understanding purity is called the samadhi of following purity. The samadhi of following purity refers to the four stages of practice: warmth, peak, forbearance, and the highest mundane dharma. The Buddha knows all of these completely without omission, so it is called power. The Buddha understands the sharpness and dullness of the faculties of beings, and which faculty, such as the faculty of faith, is superior.
故名為利。如諸佛等。鈍名不及。如蛇奴等。無有中根。以不定故。利根有邊如諸佛。鈍亦有邊如蛇奴。中無邊故不說中根。
複次有二種道。信行法行。復有二道。難道易道。異此二道故名為中。觀人利鈍。是故為中。又隨所樂故。根有差別。樂信根故名為信。多有智慧人。諸根皆勝。以所樂故。名和伽利。信根為勝。如是諸根悉知無餘。故名為力。佛知眾生各有所樂。樂名為欲。如人樂酢則欲于酢。佛隨所樂。各各別知。謂是眾生樂於五欲。或樂修道。如是知已。隨宜說法故。能廣度一切眾生。佛知世間無量種性。眾生久習所樂則成其性。如調達等。世世謗佛。噁心轉深。便名為性。善性亦然。或有眾生。從性起欲。或緣現起。如來善知所樂及性。故名為力。佛知一切所至處道。知行是道生地獄中乃至生天。知行是道得至涅槃。是業皆從根欲性生。有漏業故生五道中。無漏業故得至涅槃。先但說道。今說道果。又先總相說。今分別說。有如是業趣于地獄。有如是業能到涅槃。趣地獄者亦有差別。是業當墮活地獄中。是業當墮黑繩地獄。是故佛于第七力中知細微業。餘人若知不能分別。故名為力。佛如是知過去業果。名宿命智力。又佛應知眾生先所行道。知已說法故。于宿命說有智力。又佛念過去一切生處。
【現代漢語翻譯】 現代漢語譯本 因此稱為『利』（銳利）。例如諸佛等。『鈍』（遲鈍）名為『不及』。例如蛇奴等。沒有中間的根性，因為是不確定的緣故。『利根』有邊際，例如諸佛。『鈍根』也有邊際，例如蛇奴。因為『中根』沒有邊際，所以不說『中根』。
再次，有二種道：信行（以信心為主的修行）和法行（以聞法為主的修行）。又有二道：難道（艱難之道）和易道（容易之道）。不同於這二道的，稱為『中』。觀察人的根性是銳利還是遲鈍，因此稱為『中』。又因為隨順眾生的喜好，所以根性有差別。喜好信根的，稱為『信』。多有智慧的人，諸根都殊勝。因為隨順其喜好，名為『和伽利』。信根殊勝。像這樣，完全知曉所有根性，因此稱為『力』。
佛陀知道眾生各有喜好，喜好稱為『欲』。例如人喜歡醋，就想要醋。佛陀隨順眾生的喜好，分別知曉。知道這些眾生喜好五欲，或者喜好修道。像這樣知道后，隨其適宜說法，所以能夠廣泛地度化一切眾生。佛陀知道世間有無量種性。眾生長久習慣的喜好就成為其『性』。例如提婆達多等，世世代代誹謗佛陀，噁心越來越深，就稱為『性』。善性也是這樣。或者有眾生，從『性』生起『欲』，或者緣于現在而生起。如來善於知曉眾生的喜好和『性』，所以稱為『力』。
佛陀知道一切所至之處的道路。知道某種行為是通往地獄的道路，乃至是通往天界的道路。知道某種行為是通往涅槃的道路。這些業都從根、欲、性產生。因為是有漏業，所以生於五道之中。因為是無漏業，所以能夠到達涅槃。先前只是說道，現在說道果。又先前是總相說，現在是分別說。有這樣的業趣向地獄，有這樣的業能夠到達涅槃。趣向地獄的也有差別。這種業應當墮入活地獄中，那種業應當墮入黑繩地獄。因此，佛陀在第七力中知曉細微的業。其他人即使知道也不能分別，所以稱為『力』。佛陀像這樣知道過去業的果報，名為『宿命智力』。
而且佛陀應當知道眾生先前所行的道路。知道后說法，所以在宿命方面說有智力。而且佛陀憶念過去的一切生處。
【English Translation】 English version Therefore, it is called 'sharpness' (利). For example, the Buddhas and others. 'Dullness' (鈍) is called 'inadequacy' (不及). For example, snake-slaves and others. There is no middle root, because it is uncertain. 'Sharp roots' have boundaries, like the Buddhas. 'Dull roots' also have boundaries, like snake-slaves. Because 'middle roots' have no boundaries, the 'middle root' is not discussed.
Furthermore, there are two kinds of paths: the path of faith (信行) (practice based primarily on faith) and the path of dharma (法行) (practice based primarily on hearing the Dharma). There are also two paths: the difficult path (難道) and the easy path (易道). That which is different from these two paths is called 'middle' (中). Observing whether a person's root is sharp or dull, therefore it is called 'middle'. Also, because it accords with the preferences of sentient beings, there are differences in roots. Those who prefer the root of faith are called 'faith' (信). Those who have much wisdom, all their roots are superior. Because it accords with their preferences, it is called '和伽利'. The root of faith is superior. Like this, completely knowing all roots, therefore it is called 'power' (力).
The Buddha knows that sentient beings each have their own preferences, and preference is called 'desire' (欲). For example, if a person likes vinegar, they will want vinegar. The Buddha accords with the preferences of sentient beings, knowing them separately. Knowing that these sentient beings like the five desires, or like to cultivate the path. Knowing this, he speaks the Dharma according to what is appropriate, so he can widely liberate all sentient beings. The Buddha knows that there are countless natures (種性) in the world. The preferences that sentient beings have long been accustomed to become their 'nature' (性). For example, Devadatta (調達) and others, who slander the Buddha generation after generation, their evil minds become deeper and deeper, and this is called 'nature'. The same is true of good nature. Or there are sentient beings who generate 'desire' from 'nature', or arise from the present. The Tathagata (如來) is good at knowing the preferences and 'nature' of sentient beings, so it is called 'power'.
The Buddha knows the paths to all destinations. Knowing that a certain action is the path to hell, and even the path to the heavens. Knowing that a certain action is the path to Nirvana (涅槃). These karmas all arise from root, desire, and nature. Because they are defiled karmas, they are born in the five paths. Because they are undefiled karmas, they can reach Nirvana. Previously, only the path was spoken of, now the fruit of the path is spoken of. Also, previously it was spoken of in general terms, now it is spoken of separately. There is such karma that leads to hell, and there is such karma that can reach Nirvana. There are also differences in those who go to hell. This karma should cause one to fall into the hell of living beings, and that karma should cause one to fall into the hell of black ropes. Therefore, the Buddha knows subtle karmas in the seventh power. Others, even if they know, cannot distinguish them, so it is called 'power'. The Buddha knows the results of past karma in this way, and this is called 'the power of knowledge of past lives' (宿命智力).
Moreover, the Buddha should know the paths that sentient beings have previously walked. Knowing this, he speaks the Dharma, so it is said that there is the power of wisdom in relation to past lives. Moreover, the Buddha remembers all the places of birth in the past.
若在色處若無色處。自知己身。亦知眾生。故名為力。佛天眼智。見未來世三有相續。知三種業。四種受法。亦為記說。了知無礙。故名為力。以漏盡力知不相續。眾生命終。或有相續。或不相續。是力皆為一切眾生至處道力。總說涅槃道。今此力中。廣分別說佛因垢凈故有十力。得九力故。則智成就。得第十力故則斷成就。智斷具足。故名世尊。天人所敬。
四無畏品第三
又佛成就四無所畏。是故應禮。四無畏者。如來得一切智一切漏盡。能說障道及盡苦道。此四法中。若有人來。如法難問。我無所畏。初無畏者是一切智。亦是九力。第二名斷。即第十力。智斷具足故。如來自己功德具足。后二無畏。令他具足。佛說障礙是實障法。所謂不善或善有漏。障解脫故名障礙法。為離障礙故說出道。問曰。如汝此中所說諸力即是無畏。今力與無畏有何差別。答曰。智名為力。以此力故有所堪受。是名無畏。有愚癡人無慚愧故多所堪受。如來堪受從智慧生。又以智故不畏他人。故名無畏。所以者何。或雖有智猶怯弱故。又智名為力。能說是智名無所畏。所以者何。有人雖知不善說故。又能勝他人名為無畏。所以者何。有人雖知不勝他故。又智無盡故名為力。辯才無盡故名無畏。複次說有義趣故名為力。所說自
【現代漢語翻譯】 現代漢語譯本： 若在色界或無色界，能自己瞭解自身，也能瞭解眾生，因此稱為力（bala）。佛陀以天眼智，能見到未來世三有（kāmadhātu, rūpadhātu, arūpadhātu）的相續，知曉三種業（身、口、意），四種受法（苦、樂、不苦不樂、舍），並且能為他人記說，了知一切沒有障礙，因此稱為力。以漏盡力（āsravakṣaya-bala）知曉不再相續，眾生命終，或者有相續，或者不相續。這種力量都是爲了引導一切眾生到達涅槃（nirvāṇa）的道路的力量。總的來說是涅槃之道，現在在這個力量中，廣泛地分別說明佛陀因為垢染清凈的緣故而有十力。得到九力，那麼智慧就成就；得到第十力，那麼斷除煩惱就成就。智慧和斷除煩惱都具足，所以稱為世尊（lokanātha），為天人和人所尊敬。
四無畏品第三
此外，佛陀成就四無所畏（catu-vaiśāradya），因此應當禮敬。四無畏是：如來得到一切智（sarvajnata）和一切漏盡（sarvāsravaksaya），能說出障礙解脫的道和盡苦之道。在這四種法中，如果有人前來，如法地提問，我（如來）沒有什麼可畏懼的。第一個無畏是一切智，也是九力。第二個名為斷，就是第十力。智慧和斷除煩惱都具足，所以如來自己功德具足。后兩個無畏，是爲了使他人具足。佛陀說障礙是真實的障礙之法，也就是不善或者有漏的善，因為障礙解脫的緣故稱為障礙之法。爲了離開障礙的緣故，所以說出離之道。有人問：如你這裡所說的諸力就是無畏，那麼力與無畏有什麼差別？回答說：智慧名為力，因為有這種力量，所以能有所堪受，這稱為無畏。有愚癡的人因為沒有慚愧的緣故，多有所堪受。如來能堪受是從智慧產生的。又因為有智慧的緣故，不畏懼他人，所以稱為無畏。為什麼呢？或者雖然有智慧，但卻怯弱的緣故。又智慧名為力，能說出這種智慧，稱為無所畏。為什麼呢？有人雖然知道，但不善於說。又能勝過他人，稱為無畏。為什麼呢？有人雖然知道，但不能勝過他人。又智慧沒有窮盡，所以稱為力。辯才沒有窮盡，所以稱為無畏。再次，說有意義和趣味，所以稱為力，所說的自己
【English Translation】 English version: Whether in the realm of form (rūpadhātu) or the formless realm (arūpadhātu), being able to understand oneself and also understand sentient beings, therefore it is called a power (bala). The Buddha, with the wisdom of the divine eye (divyacakṣus), can see the continuity of the three realms of existence (kāmadhātu, rūpadhātu, arūpadhātu) in future lives, know the three kinds of karma (action of body, speech, and mind), the four kinds of feeling (suffering, pleasure, neither suffering nor pleasure, equanimity), and can also describe them to others, understanding everything without obstruction, therefore it is called a power. With the power of the exhaustion of outflows (āsravakṣaya-bala), knowing that there is no more continuity, when sentient beings die, either there is continuity or there is no continuity. This power is the power to guide all sentient beings to the path of nirvāṇa. Generally speaking, it is the path of nirvāṇa, and now in this power, it is extensively and separately explained that the Buddha has ten powers because of the purification of defilements. Obtaining the nine powers, then wisdom is accomplished; obtaining the tenth power, then the cutting off of afflictions is accomplished. With both wisdom and the cutting off of afflictions complete, therefore he is called the World Honored One (lokanātha), respected by gods and humans.
Chapter Three: The Four Fearlessnesses
Furthermore, the Buddha achieves the four fearlessnesses (catu-vaiśāradya), therefore he should be revered. The four fearlessnesses are: the Tathāgata (Tathāgata) obtains omniscience (sarvajnata) and the complete exhaustion of outflows (sarvāsravaksaya), and can speak of the path that obstructs liberation and the path to the end of suffering. Among these four dharmas, if someone comes and asks questions lawfully, I (the Tathāgata) have nothing to fear. The first fearlessness is omniscience, which is also the nine powers. The second is called cutting off, which is the tenth power. With both wisdom and the cutting off of afflictions complete, therefore the Tathāgata's own merits are complete. The latter two fearlessnesses are to enable others to be complete. The Buddha says that obstacles are real dharmas of obstruction, that is, unwholesome or wholesome with outflows, which are called dharmas of obstruction because they obstruct liberation. In order to leave the obstacles, therefore the path of liberation is spoken. Someone asks: As you say here that the powers are fearlessnesses, then what is the difference between power and fearlessness? The answer is: Wisdom is called power, because with this power, one can endure something, this is called fearlessness. Foolish people, because they have no shame, can endure many things. The Tathāgata's ability to endure arises from wisdom. Also, because of wisdom, he does not fear others, therefore it is called fearlessness. Why? Because although one may have wisdom, one may be timid. Also, wisdom is called power, and being able to speak of this wisdom is called fearlessness. Why? Because although someone knows, he is not good at speaking. And being able to overcome others is called fearlessness. Why? Because although someone knows, he cannot overcome others. Also, wisdom is inexhaustible, therefore it is called power. Eloquence is inexhaustible, therefore it is called fearlessness. Furthermore, speaking with meaning and interest is called power, what is spoken is self-
在名曰無畏。又因名為力。果名無畏。以從智中生無畏故。又人從生怯弱后得少智。便能無畏。何況世尊。從久遠來。其心廣大。又得一切智。而當有畏。
複次有人。不能勝他故有所畏。無有一人佛不勝者。故無所畏。又有論者。善於言辭。亦善義趣。則無所畏。佛即是也。得一切智故善於義趣。得無礙辯故善言辭。或復有人。於事無力。而生怖畏。如來逮得一切智故。於一切事無不有力。一切經書一切論議。皆悉通達明瞭問答。故無所畏。複次人有短闕若家若性若色若戒多聞智等。故致譏論。如來於此都無所闕。是故無畏。又如法論者不可破壞。佛即是也。如阿叔羅婆羅門語世尊言。如法論者難勝難壞。順道論者。思量論者。有因論者。亦復如是。複次若人成就四種論法。亦難勝難壞。一者住于正報。二者受因非因。三者能受譬喻。四者住論法中。佛具此四。諸天世人。無能勝者。故無所畏。複次不咨善師而論議者則易可壞。如來昔曾於錠光等無量佛所修集論法故不可壞。複次佛說二諦。所謂世諦第一義諦。是故智者所不能壞。凡夫無智亦不與諍。又佛不與世間共諍。世間謂有。佛亦說有。世間謂無。佛亦說無。是故無諍。以其無諍故不可壞。複次論有二種。一者真實論。二諂曲論。諸外道等多諂曲論。佛
【現代漢語翻譯】 現代漢語譯本： 名為無畏（Abhaya，無所畏懼）。又因為名為力（Bala，力量）。果報名為無畏，因為從智慧中產生無畏的緣故。又有人從生性怯弱，後來得到少許智慧，便能無畏。更何況世尊（Bhagavan，佛的尊稱），從久遠以來，他的心廣大無邊，又得到一切智（Sarvajnatva，對一切事物本質的完全理解），怎麼會有畏懼呢？ 再者，有人因為不能勝過他人而有所畏懼。沒有一個人是佛不能勝過的，所以佛沒有畏懼。又有論辯者，擅長言辭，也精通義理，就沒有畏懼。佛就是這樣。因為得到一切智，所以精通義理；因為得到無礙辯才（Pratibhana，流暢且無阻礙的表達能力），所以擅長言辭。或者有人，對於事情沒有能力，因而產生怖畏。如來（Tathagata，佛的稱號）獲得一切智，對於一切事情沒有不具備力量的。一切經書，一切論議，都通達明瞭，能夠問答自如，所以沒有畏懼。再者，人有短處和缺陷，無論是在家世、性格、相貌、戒律、博學、智慧等方面，因此招致譏諷議論。如來在這方面都沒有任何欠缺，所以沒有畏懼。又如依法論辯的人是不可戰勝的，佛就是這樣。正如阿叔羅婆羅門（Asura Brahmana）對世尊說：『如法論辯的人難以戰勝和破壞，遵循正道的論辯者，善於思辨的論辯者，有理有據的論辯者，也是如此。』 再者，如果一個人成就四種論法，也難以戰勝和破壞。一是安住于正確的果報（正報，與過去行為相符的結果）。二是接受因和非因（對事物原因的正確理解）。三是能夠理解譬喻（用比喻來理解抽像概念的能力）。四是安住在論法之中（精通辯論的規則和方法）。佛具備這四種論法，諸天和世人，沒有能夠勝過他的，所以沒有畏懼。再者，不請教善知識而進行論辯的人，容易被駁倒。如來過去曾在錠光佛（Dipamkara Buddha）等無量佛所修集論法，所以不可駁倒。再者，佛說二諦（Dva Satya，兩種真理），即世俗諦（Samvriti Satya，相對真理）和第一義諦（Paramartha Satya，絕對真理）。因此，有智慧的人不能駁倒他，凡夫沒有智慧，也不與他爭辯。而且佛不與世間爭辯。世間認為是有的，佛也說是有的；世間認為是無的，佛也說是無的。因此沒有爭辯。因為沒有爭辯，所以不可駁倒。再者，論辯有兩種，一是真實論，二是諂曲論。諸外道等大多是諂曲論，佛
【English Translation】 English version: He is named Abhaya (fearlessness). He is also named Bala (strength). The fruit is named Abhaya, because fearlessness arises from wisdom. Furthermore, a person who is timid by nature, upon gaining a little wisdom, becomes fearless. How much more so the Bhagavan (the Blessed One), whose mind has been vast and expansive for a long time, and who has attained Sarvajnatva (omniscience)? How could he have fear? Moreover, some people have fear because they cannot overcome others. There is no one whom the Buddha cannot overcome, therefore he has no fear. Furthermore, debaters who are skilled in speech and proficient in meaning have no fear. The Buddha is such a one. Because he has attained Sarvajnatva, he is proficient in meaning; because he has attained Pratibhana (unobstructed eloquence), he is skilled in speech. Or perhaps someone lacks the ability to do things and therefore experiences fear. The Tathagata (the Thus-Gone One) has attained Sarvajnatva, and there is nothing he lacks the power to do. He is thoroughly versed in all scriptures and treatises, and is clear in questions and answers, therefore he has no fear. Furthermore, people have shortcomings or deficiencies in family, nature, appearance, precepts, learning, wisdom, etc., which lead to criticism and debate. The Tathagata has no such deficiencies, therefore he has no fear. Moreover, one who argues according to the Dharma (the teachings) cannot be defeated. The Buddha is such a one. As the Asura Brahmana said to the Bhagavan, 'One who argues according to the Dharma is difficult to defeat and destroy; so too are those who follow the path, those who are skilled in contemplation, and those who argue with reason.' Furthermore, if a person possesses four kinds of arguments, they are also difficult to defeat and destroy. First, they abide in the correct Vipaka (result of actions). Second, they accept cause and non-cause (correct understanding of the causes of things). Third, they are able to understand parables (the ability to understand abstract concepts through metaphors). Fourth, they abide in the Dharma of argument (proficiency in the rules and methods of debate). The Buddha possesses these four arguments, and no one among gods and humans can overcome him, therefore he has no fear. Furthermore, those who debate without consulting a good teacher are easily defeated. The Tathagata has cultivated the Dharma of argument under countless Buddhas such as Dipamkara Buddha, therefore he cannot be defeated. Furthermore, the Buddha speaks of the Dva Satya (Two Truths), namely Samvriti Satya (conventional truth) and Paramartha Satya (ultimate truth). Therefore, the wise cannot defeat him, and the ignorant do not argue with him. Moreover, the Buddha does not argue with the world. What the world considers to exist, the Buddha also says exists; what the world considers not to exist, the Buddha also says does not exist. Therefore, there is no argument. Because there is no argument, he cannot be defeated. Furthermore, there are two kinds of arguments: true arguments and deceitful arguments. Most of the non-Buddhists use deceitful arguments, the Buddha
真實論故不可壞。又佛法中正行凈故論議亦凈。正行清凈名盡苦因。諸外道論有相似因無正因故不能得勝。又佛經清凈。所說義趣不違實相。不同外道。又佛所說道不但隨語。皆心自知。如經中說。佛告比丘。汝等莫但信我語也。當自知見自身證行。又言。汝來諸無諂者。若我晨朝為汝說法令夕得道。夕為說法令晨得道。複次若人於法有所不達便止不言。設有所言亦必可壞。佛無不達故能無畏。又如來得諸無礙智。於一切法無不通達故無所畏。又小智不知大人所知。大能知小。佛于眾生最為大故能知小論。故無所畏。又諸外道論因所見起。佛知是見從眾緣生。知集知滅知味知過知出。諸外道等不能盡知。故生諍論。佛以一切種智知一切法故。能破壞一切諸論。不為一切諸論所壞。故無所畏。如是等緣名力無畏差別義也。問曰。佛于諸法悉無所畏。何故但說四無畏耶。答曰。說四則為總說一切無畏。所以者何。前二無畏自說智斷。后二無畏為他說障道法說盡苦道亦名智斷。師及弟子智斷具足故。名總說一切無畏。問曰。眾生何故疑佛非一切智人。答曰。佛所言說或有似非一切智人。如佛問言汝從何來有如是等。又如經中說有人若至城邑聚落。問其名字。我不說是一切智人。聞斯經者疑佛非是一切智人。又佛所說似有貪著
【現代漢語翻譯】 現代漢語譯本 真實之論是不可摧毀的。而且，佛法中的正行是清凈的，所以論議也是清凈的。正行清凈就意味著斷盡了痛苦的根源。其他外道的論點有相似的因，但沒有真正的正因，所以不能獲得勝利。而且，佛經是清凈的，所說的義理與實相不相違背，這與外道不同。此外，佛所說的道理不僅僅是隨順言語，而是內心自己證知的。如經中所說：『佛告訴比丘們，你們不要只是相信我的話，應當自己知見，自身證實行持。』又說：『你們這些沒有諂媚的人來，如果我早上為你們說法，能讓你們晚上得道；晚上為你們說法，能讓你們早上得道。』再者，如果有人對佛法有所不理解，就停止不說話；即使說了什麼，也一定是經不起推敲的。佛沒有不通達的地方，所以能夠無所畏懼。而且，如來獲得了各種無礙的智慧，對於一切法沒有不通達的，所以無所畏懼。還有，小智慧的人不知道大智慧的人所知道的，而大智慧的人能夠知道小智慧的人所知道的。佛在眾生中是最偉大的，所以能夠知道小的論點，因此無所畏懼。而且，各種外道的論點都是從他們所見到的東西產生的。佛知道這些見解是從各種因緣產生的，知道它們的集起、滅亡、滋味、過患和出離。各種外道不能完全知道這些，所以產生爭論。佛以一切種智知道一切法，所以能夠摧毀一切論點，不被一切論點所摧毀，因此無所畏懼。像這些因緣就叫做力無畏的差別義。』 問：『佛對於一切法都沒有畏懼，為什麼只說四無畏呢？』 答：『說四無畏就等於總括地說了一切無畏。為什麼這樣說呢？前兩個無畏是自己說的智慧和斷除，后兩個無畏是為他人說障道法，說盡苦之道，也叫做智慧和斷除。老師和弟子的智慧和斷除都具足，所以叫做總括地說了一切無畏。』 問：『眾生為什麼懷疑佛不是一切智人呢？』 答：『佛所說的話，有時好像不是一切智人。比如佛問：『你從哪裡來？』等等。又如經中說，如果有人到了城邑聚落，問他們的名字，我不說他是一切智人。聽到這些經文的人，就懷疑佛不是一切智人。而且，佛所說的話，好像有貪著。』
【English Translation】 English version Theories based on truth cannot be destroyed. Moreover, in the Buddha's Dharma, right practice is pure, so the arguments are also pure. Pure right practice means exhausting the causes of suffering. Other non-Buddhist theories have similar causes but lack true right causes, so they cannot achieve victory. Furthermore, the Buddhist scriptures are pure, and the meanings they convey do not contradict reality, unlike those of non-Buddhists. In addition, the principles taught by the Buddha are not merely based on words but are known through one's own mind. As stated in the scriptures: 'The Buddha told the monks, 'Do not merely believe my words; you should know and see for yourselves, and personally practice.' It also says: 'You who are without flattery, come; if I teach you the Dharma in the morning, you can attain enlightenment in the evening; if I teach you in the evening, you can attain enlightenment in the morning.' Furthermore, if someone does not understand something about the Dharma, they stop speaking; even if they say something, it will surely be flawed. The Buddha has nothing that he does not understand, so he can be fearless. Moreover, the Tathagata has attained all unobstructed wisdom; he is thoroughly knowledgeable about all Dharmas, so he is fearless. Also, small wisdom does not know what great wisdom knows, but great wisdom can know what small wisdom knows. The Buddha is the greatest among beings, so he can know small arguments and is therefore fearless. Moreover, the arguments of various non-Buddhists arise from what they have seen. The Buddha knows that these views arise from various conditions, knowing their arising, cessation, taste, faults, and escape. Various non-Buddhists cannot fully know these, so disputes arise. The Buddha knows all Dharmas with all-knowing wisdom, so he can destroy all arguments and is not destroyed by any arguments, therefore he is fearless. Such causes are called the different meanings of the powers and fearlessnesses.' Question: 'The Buddha has no fear of any Dharma, so why are only the four fearlessnesses mentioned?' Answer: 'Speaking of the four fearlessnesses is equivalent to comprehensively speaking of all fearlessnesses. Why is this so? The first two fearlessnesses speak of one's own wisdom and cessation, and the latter two fearlessnesses speak of the Dharma that obstructs the path for others, and speaking of the path to the end of suffering is also called wisdom and cessation. The wisdom and cessation of both the teacher and the disciples are complete, so it is called comprehensively speaking of all fearlessnesses.' Question: 'Why do beings doubt that the Buddha is not an all-knowing person?' Answer: 'The Buddha's words sometimes seem as if he is not an all-knowing person. For example, the Buddha asks, 'Where do you come from?' and so on. Also, as it says in the scriptures, if someone goes to a city or village and asks their names, I do not say that he is an all-knowing person. Those who hear these scriptures doubt that the Buddha is not an all-knowing person. Moreover, the Buddha's words seem to have attachment.'
。如經中說。佛言善來比丘汝於此身為得大利。隨順我法我則歡喜。有似瞋語。如語調達。汝為死人是食唾人。又似慢語。自言。我是人中師子。成就十力四無所畏。于大眾中能師子吼。又似見語。言善持我法如擎油缽。又語調達。我不以眾與舍利弗目揵連等。況當與汝。有小智人聞斯等言。便謂如來諸漏未盡。又佛說諸欲是障道法。有人雖受亦能得道。又比尼中所說遮法。有人毀壞。亦能得道。小智疑佛不知障法。有人修道。亦有結使。小智生疑。謂修聖道。不能盡結。既不盡結。何能離苦。是故如來於此四法說無所畏。問曰。如向所疑當云何斷。答曰。佛隨俗語。世間亦有知而問者不以為過。佛亦如是。在世間故隨俗而問。又世間亦有心無貪著而言似有貪有如是等。佛亦如是。利眾生故現有是言。若言欲非障法。如來說欲實是障法。若欲在心則無修道。要先除欲然後得道。若言雖犯遮法猶得道者破實遮法必無得道。若非實罪以重緣故佛還自聽。非壞遮法。若言修道亦有結者。聖道能破一切結使。未具足故不能盡破。譬如酥效能破熱病。以服少故不能消盡。修道亦爾。是故無咎。如來成就四無所畏。是故應禮。
十號品第四
複次經中說如來等十種功德。謂如來。應供。正遍知。明行足。善逝。世間解
【現代漢語翻譯】 現代漢語譯本： 如經中所說，佛說：『善哉比丘，你在此身獲得了巨大的利益，隨順我的教法，我便歡喜。』這有時聽起來像嗔怒之語，例如對提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）說：『你是個死人，是吃唾液的人。』又有時聽起來像輕慢之語，例如佛陀自言：『我是人中的獅子，成就十力（Dasabala，佛陀的十種力量）和四無所畏（catu-vaiśāradya，佛陀的四種無畏），于大眾之中能作獅子吼。』又有時聽起來像炫耀之語，例如說：『要好好地守護我的教法，如同擎著盛滿油的缽。』又對提婆達多說：『我不會把僧團交給舍利弗（Śāriputra，佛陀十大弟子之一，智慧第一）和目犍連（Maudgalyāyana，佛陀十大弟子之一，神通第一）等人，更何況是給你呢？』有些小智慧的人聽到這些話，便認為如來的煩惱還沒有斷盡。 又佛陀說諸欲是障礙修道的法門，但有人即使受用諸欲也能得道。又比奈耶（Vinaya，戒律）中所說的遮法（pratiṣedha，禁止的行為），有人毀壞了也能得道。小智慧的人懷疑佛陀不知道這些障礙之法，有人修行聖道，卻仍然有煩惱。小智慧的人產生懷疑，認為修行聖道不能斷盡煩惱，既然不能斷盡煩惱，又怎麼能脫離痛苦呢？因此，如來對於這四種情況宣說無所畏。 問：像前面所說的這些疑惑，應當如何斷除呢？ 答：佛陀是隨順世俗的語言而說的。世間上也有明知故問的人，人們不會認為這有什麼過錯。佛陀也是這樣，因為身在世間，所以隨順世俗而問。而且世間上也有心中沒有貪著，但言語聽起來像有貪著的情況，等等。佛陀也是這樣，爲了利益眾生，才示現出這些言語。如果說諸欲不是障礙修道的法門，如來說諸欲確實是障礙修道的法門。如果心中有諸欲，就無法修行聖道，必須要先去除諸欲，然後才能得道。如果說即使違犯了遮法也能得道，那麼破壞了真實的遮法，必定無法得道。如果不是真實的罪過，因為有重要的因緣，佛陀還會允許。這並不是破壞遮法。如果說修行聖道也有煩惱，這是因為聖道能夠破除一切煩惱，只是因為還沒有完全具足，所以不能完全斷盡。譬如酥油的效能能夠破除熱病，但因為服用的太少，所以不能完全消除。修行聖道也是這樣，所以沒有過失。如來成就了四無所畏，因此應當禮敬。 十號品 第四 其次，經中說如來等十種功德，即如來（Tathāgata，佛的稱號之一，意為『如實而來』），應供（Arhat，阿羅漢，斷盡煩惱，應受人天供養），正遍知（Samyak-saṃbuddha，正等覺者，對一切法如實知見），明行足（Vidyā-caraṇa-saṃpanna，明行圓滿，智慧和德行都圓滿具足），善逝（Sugata，善於去處，到達涅槃的境界），世間解（Lokavid，瞭解世間一切事理）……
【English Translation】 English version: As it is said in the sutra, the Buddha said: 'Well done, Bhikshu (monk), you have gained great benefit in this life. If you follow my Dharma (teachings), I will be pleased.' Sometimes this sounds like angry words, such as saying to Devadatta (Buddha's cousin who later betrayed him): 'You are a dead man, a saliva-eating person.' Sometimes it sounds like arrogant words, such as the Buddha saying: 'I am the lion among men, accomplishing the ten powers (Dasabala, the ten powers of the Buddha) and the four fearlessnesses (catu-vaiśāradya, the four fearlessnesses of the Buddha), and I can roar like a lion in the assembly.' Sometimes it sounds like boastful words, such as saying: 'You must carefully guard my Dharma, like holding a bowl filled with oil.' And to Devadatta, he said: 'I will not give the Sangha (community of monks) to Śāriputra (one of the Buddha's ten great disciples, foremost in wisdom) and Maudgalyāyana (one of the Buddha's ten great disciples, foremost in supernatural powers), let alone to you.' Some people with little wisdom, hearing these words, think that the Tathagata's (one of the Buddha's titles, meaning 'one who has thus come') afflictions have not been exhausted. Furthermore, the Buddha said that desires are obstacles to the path of cultivation, but some people can attain enlightenment even while indulging in desires. Also, the prohibited actions (pratiṣedha, things that are forbidden) mentioned in the Vinaya (code of monastic discipline), some people can attain enlightenment even if they violate them. People with little wisdom doubt that the Buddha does not know these obstacles. Some people cultivate the holy path, but still have afflictions. People with little wisdom doubt that cultivating the holy path cannot exhaust afflictions. Since afflictions cannot be exhausted, how can one escape suffering? Therefore, the Tathagata declares fearlessness in these four situations. Question: How should these doubts, as mentioned earlier, be dispelled? Answer: The Buddha speaks according to conventional language. In the world, there are also people who ask questions even though they know the answers, and people do not think there is anything wrong with this. The Buddha is also like this, because he is in the world, he asks according to conventional customs. Moreover, in the world, there are also situations where people have no attachment in their hearts, but their words sound like they have attachment, and so on. The Buddha is also like this, in order to benefit sentient beings, he manifests these words. If it is said that desires are not obstacles to the path of cultivation, the Tathagata says that desires are indeed obstacles to the path of cultivation. If there are desires in the heart, one cannot cultivate the holy path. One must first remove desires, and then one can attain enlightenment. If it is said that even if one violates the prohibited actions, one can still attain enlightenment, then destroying the real prohibited actions will definitely not lead to enlightenment. If it is not a real offense, because of important circumstances, the Buddha will still allow it. This is not destroying the prohibited actions. If it is said that cultivating the holy path also has afflictions, this is because the holy path can destroy all afflictions, but because it is not yet fully complete, it cannot completely exhaust them. For example, the properties of ghee can cure fever, but because it is taken in small amounts, it cannot completely eliminate it. Cultivating the holy path is also like this, so there is no fault. The Tathagata has accomplished the four fearlessnesses, therefore he should be revered. Chapter Four: The Ten Titles Furthermore, the sutra says that the Tathagata has ten kinds of merits, namely Tathagata (one of the Buddha's titles, meaning 'one who has thus come'), Arhat (one who has destroyed all afflictions and is worthy of receiving offerings from humans and gods), Samyak-saṃbuddha (perfectly enlightened one, who knows all dharmas as they truly are), Vidyā-caraṇa-saṃpanna (endowed with wisdom and conduct, both wisdom and virtue are perfectly complete), Sugata (well-gone, having reached the state of Nirvana), Lokavid (knower of the world, understanding all the principles of the world)...
。無上調御。天人師。佛。世尊。如來者乘如實道來成正覺故曰如來。有所言說皆實不虛。如佛問阿難。如來所言頗有二不。不也世尊。故名如說。複次如來從得道夜至涅槃夜。于其中間所說皆實不可破壞故名如說。又以一切種智知前後際。然後說故所言皆實。又諸佛世尊憶念堅固無所忘失。有人或以比智而有所說有隨經書。或有現在。不能善見而有所說。是人所說若得若失。如經中說。比智者言或得或失。佛于諸法現知已說。是故所言皆不可壞。名實說者。又佛所說皆說實義。不如餘人有實不實。故不可壞。又所言應時。如經中說。佛知眾生心喜心樂乃說道法。故名如說。又應為說者即為說之。如緊叔伽經中說。又所應說法而為說之。所謂若略若廣陰入門等。是故所說無非真實。複次有二種語法。一依世諦。二依第一義諦。如來依此二諦說故所言皆實。又佛不說世諦是第一義諦。不說第一義諦是世諦。是故二言皆不相違。複次如來若遮若開亦不相違。隨所為事遮。不即此事開。隨所為事開。不即此事遮。是故所言皆不相違。又有三種語法。一從見生。二從慢生。三從假名生。佛無二種語。于第三語清凈無染。又有四種語法。見聞覺知法。佛於此四所言清凈心無貪著。又有五種語法。過去未來現在無為及不可說。是五
種法佛悉通達。明瞭知已然後乃說。故名如說。能如說故名為如來。以煩惱盡故得此法。貪恚癡等是妄語根本。滅此諸結。是故應供。複次如來說應供法。是滅結法。由正智生。以無常等慧正觀法故諸煩惱盡。故因正智生應供法。是正智法從明行生。前際后際及不相續善通達故。得名正智。盡行施等波羅蜜故諸明行足。餘人亦于無始生死行施等法。無正行故不名善逝。佛有正道行施等行故名善逝。得此五法。如來自已功德具足。得正智故能知世間一切心念。知所念已而為說法。故名無上調御。所當調者無不調伏。已調伏者永不敗壞。所調伏者天人是也。故名天人師。或有生疑。云何以生人而能化天。故言我是天人師也。佛者。若過去未來現在諸法有為無為有盡無盡若粗若細等一切諸法。坐道場時。除無明睡得一切智朗然大悟。故名覺者。如是九種功德具足。於三世十方世界中尊。故名世尊。佛十號具足故。自身具足。他亦具足。自利利人是故應禮。
三不護品第五
佛身口意業不護。所以者何。佛無不凈身口意業。欲令他人不見不知。又諸餘人。或有無記。似如不凈身口意業。智者所呵。佛亦無也。所以者何。如來一切身口意業。皆由智慧正憶念起。若諸妄念少智之人無如是業。又世間人或卒誤語。佛無
【現代漢語翻譯】 現代漢語譯本 通達一切佛法，明瞭知曉之後才宣說，因此稱為『如說』。能夠如實宣說，所以稱為『如來』。因為煩惱已經斷盡，所以獲得這種法，貪婪、嗔恨、愚癡等是虛妄言語的根本，斷滅這些結縛，所以應當受到供養（應供）。 進一步說，如來說的應供之法，是斷滅結縛之法，由真正的智慧產生。因為用無常等智慧正確地觀察諸法，所以各種煩惱斷盡。因此，應供之法是由正智產生的，而正智之法是從明行（智慧和行為）產生的。因為對過去、未來和現在三世之間不相連續的事物都善於通達，所以得名『正智』。因為圓滿地實行佈施等波羅蜜，所以各種明行都圓滿具足。其他人也在無始的生死輪迴中實行佈施等法，但因為沒有正確的行為，所以不能稱為『善逝』。佛有正確的道路，實行佈施等行為，所以稱為『善逝』。獲得這五種功德，如來自身功德具足。 因為獲得正智，所以能夠知道世間一切眾生的心念。知道他們所想的之後，才為他們說法，所以稱為『無上調御』。凡是應當調伏的，沒有不能調伏的；已經調伏的，永遠不會敗壞。所要調伏的對象，就是天人和人。所以稱為『天人師』。或許有人會懷疑，為什麼以一個生人而能教化天人？所以說，我是天人師啊！ 佛，對於過去、未來、現在的一切諸法，無論是有為法還是無為法，有盡還是無盡，是粗顯還是細微等一切諸法，在菩提樹下證悟時，去除無明的睡眠，得到一切智慧，光明朗照，徹底覺悟，所以稱為『覺者』。像這樣九種功德都具足，在三世十方世界中最為尊貴，所以稱為『世尊』。佛的十種稱號都具足，自身功德具足，也能使他人具足功德，既能自利又能利人，所以應當禮敬。
三不護品第五
佛的身、口、意業沒有需要守護的地方。為什麼呢？因為佛沒有不凈的身、口、意業，想要讓別人看不見或不知道。而且，其他一些人，或許會有一些無記的、看似不凈的身、口、意業，會被有智慧的人呵斥，但佛也沒有這些。為什麼呢？因為如來的一切身、口、意業，都是由智慧和正確的憶念產生的。如果是那些有妄念、缺少智慧的人，就不會有這樣的業。而且世間人有時會突然說錯話，但佛不會。
【English Translation】 English version Having thoroughly understood all the Buddha-dharma (種法佛悉通達), and clearly knowing it, only then does he speak. Therefore, he is called 『Thus Gone』 (如說). Because he can speak truthfully, he is called 『Tathagata』 (如來). Because afflictions are exhausted, he attains this Dharma. Greed, hatred, and delusion are the root of false speech. Extinguishing these bonds, he is worthy of offerings (應供). Furthermore, the Dharma of being worthy of offerings (應供法) spoken by the Tathagata is the Dharma of extinguishing bonds, arising from true wisdom. Because of correctly contemplating the Dharma with wisdom such as impermanence (無常), all afflictions are exhausted. Therefore, the Dharma of being worthy of offerings arises from true wisdom, and this Dharma of true wisdom arises from clear conduct (明行). Because he is skilled in understanding the past, future, and non-continuous aspects, he is named 『True Knowledge』 (正智). Because he perfectly practices giving and other perfections (波羅蜜), all clear conduct is complete. Others also practice giving and other Dharmas in beginningless samsara (生死), but because they do not have correct conduct, they are not called 『Well-Gone』 (善逝). The Buddha has the correct path and practices giving and other conduct, therefore he is called 『Well-Gone』. Having attained these five qualities, the Tathagata's own merits are complete. Because he has attained True Knowledge, he can know all the thoughts of beings in the world. Knowing what they are thinking, he then speaks Dharma for them, therefore he is called 『Unsurpassed Tamer』 (無上調御). There is nothing that should be tamed that he cannot tame; and those who have been tamed will never be corrupted. Those who are to be tamed are gods and humans (天人). Therefore, he is called 『Teacher of Gods and Humans』 (天人師). Perhaps some may doubt, how can a human being teach gods? Therefore, it is said, 『I am the Teacher of Gods and Humans!』 The Buddha, regarding all Dharmas of the past, future, and present, whether conditioned (有為) or unconditioned (無為), finite (有盡) or infinite (無盡), coarse (若粗) or subtle (若細), etc., when sitting at the Bodhi tree (道場), removing the sleep of ignorance (無明), attains all wisdom, shining brightly, and thoroughly awakened, therefore he is called 『Awakened One』 (覺者). Having these nine qualities complete, he is the most honored in the three worlds and ten directions, therefore he is called 『World Honored One』 (世尊). Because the Buddha's ten titles are complete, his own merits are complete, and he can also complete the merits of others, benefiting both himself and others, therefore he should be revered.
Chapter Five: The Three Non-Protections (三不護品第五)
The Buddha's body, speech, and mind do not need protection. Why? Because the Buddha has no impure actions of body, speech, or mind that he wants others not to see or know. Moreover, some other people may have some neutral, seemingly impure actions of body, speech, or mind that are criticized by the wise, but the Buddha does not have these either. Why? Because all the Tathagata's actions of body, speech, and mind arise from wisdom and correct mindfulness. Those with deluded thoughts and lacking wisdom do not have such actions. Moreover, worldly people sometimes make mistakes in speech, but the Buddha does not.
此等。又佛善修身戒心慧。如是等法以善修故。一切不善及似不善業皆悉除滅。複次世尊從久遠來修行善法不適今也。是故諸業性凈不護。又佛常樂戒行。不以怖畏墮惡道等。又佛一切身口意業。皆為利人故無不善。以無不善故不須護。以凈不護業是故應禮。又佛成就三念處故。所以應禮。若說法時。聽者一心不以為喜。若不一心不以為憂。常行舍心。所以者何。佛貪恚習無有餘故。又知諸法畢竟空故。無憂無喜。又佛善集大悲心故。于善不善心無憂喜。等起大悲。又佛深知眾生各各性故。若善心聽不以為喜。不善心聽不以為憂。以性爾故常行舍心。又佛心堅固猶如大地。去重不高。若置重物亦復不下。余凡夫人其心如稱。少增而下。少減而高。又佛世尊名大悲者。是故天人皆應敬禮。又舍深禪定樂為人說法。餘人悲心無所成辦。世尊大悲能濟眾生。故名有果。又以大悲成無上道。更無餘緣。複次佛無我心。少欲知足最為第一。以大悲故自嘆己身。又佛性柔和。以大悲故有苦切言。起大方便受諸勤苦。為度眾生。又佛以大悲度眾生故住於世間。受五陰身如熱鐵丸于須臾頃。不可堪忍。又佛世尊善修舍心。舍此舍心常行大悲。故可尊敬。又佛為善人善中之善。所以者何。自得大利亦利他人。自利利人故名善人。又佛為眾
【現代漢語翻譯】 現代漢語譯本 像這樣。還有，佛陀善於修習身、戒、心、慧（四種修行方法）。因為善於修習這些法，所以一切不善以及看似不善的業都完全消除。再者，世尊從很久遠以來就修行善法，不是現在才開始的。因此，一切諸業的自性都是清凈的，不需要防護。而且，佛陀常常喜好戒行，不是因為害怕墮入惡道等等。還有，佛陀的一切身、口、意業，都是爲了利益他人，所以沒有不善。因為沒有不善，所以不需要防護。因為清凈而不防護業，所以應當禮敬。還有，佛陀成就了三種念處（于順境、逆境、中庸境皆能保持正念），所以應當禮敬。如果說法的時候，聽者一心聽講，佛陀不會因此感到歡喜；如果不一心聽講，佛陀也不會因此感到憂愁，常常保持舍心（平等心）。為什麼呢？因為佛陀的貪慾和嗔恚的習氣已經完全斷除。而且，佛陀知道一切諸法畢竟是空性的，所以沒有憂愁也沒有歡喜。還有，佛陀善於積聚大悲心，所以對於善心和不善心，都沒有憂愁和歡喜，平等地生起大悲心。還有，佛陀深刻地瞭解眾生各自的根性，如果用善心聽講，佛陀不會因此感到歡喜；如果用不善心聽講，佛陀也不會因此感到憂愁，因為眾生的根性本來就是這樣，所以常常保持舍心。還有，佛陀的心堅固猶如大地，拿走重物不會升高，如果放置重物也不會下降。其餘的凡夫，他們的心就像秤一樣，稍微增加一點重量就會下降，稍微減少一點重量就會升高。還有，佛陀世尊被稱為大悲者，所以天人和人都應當敬禮。而且，佛陀捨棄了深妙的禪定之樂，而為人說法。其餘的人，即使有悲心，也不能成就什麼。世尊的大悲心能夠救濟眾生，所以稱為有果報。而且，佛陀以大悲心成就了無上菩提，沒有其他的因緣。再者，佛陀沒有我執之心，少欲知足是最為第一的。因為大悲心的緣故，佛陀讚歎自己的身體。還有，佛陀的性情柔和，因為大悲心的緣故，也會說一些嚴厲的話。發起廣大的方便，承受各種勤勞辛苦，爲了度化眾生。還有，佛陀因為用大悲心度化眾生，所以安住在世間，承受五陰之身（色、受、想、行、識），就像拿著熾熱的鐵丸一樣，在很短的時間內都難以忍受。還有，佛陀世尊善於修習舍心，捨棄了這種舍心，常常行持大悲心，所以值得尊敬。還有，佛陀是善人中的善人，為什麼呢？因為自己得到大利益，也利益他人。自己利益他人，所以稱為善人。還有，佛陀是眾
【English Translation】 English version Thus. Moreover, the Buddha is skilled in cultivating morality, concentration, wisdom (four kinds of practice). Because of the skillful cultivation of these dharmas, all unwholesome and seemingly unwholesome karma are completely eliminated. Furthermore, the World Honored One has been practicing wholesome dharmas since a long time ago, not just starting now. Therefore, the nature of all karmas is pure and does not need protection. Moreover, the Buddha always delights in moral conduct, not out of fear of falling into evil realms, etc. Also, all the Buddha's actions of body, speech, and mind are for the benefit of others, so there is no unwholesomeness. Because there is no unwholesomeness, there is no need for protection. Because the karma is pure and does not need protection, one should pay homage. Furthermore, the Buddha has achieved the three foundations of mindfulness (maintaining right mindfulness in favorable, unfavorable, and neutral circumstances), so one should pay homage. If, when teaching the Dharma, the listeners are attentive and single-minded, the Buddha does not rejoice because of it; if they are not attentive and single-minded, the Buddha does not grieve because of it, always maintaining equanimity. Why? Because the Buddha's habits of greed and hatred have been completely eradicated. Moreover, the Buddha knows that all dharmas are ultimately empty, so there is no sorrow and no joy. Furthermore, the Buddha is skilled in accumulating great compassion, so towards wholesome and unwholesome minds, there is no sorrow or joy, equally arising great compassion. Furthermore, the Buddha deeply understands the individual natures of beings, if they listen with a wholesome mind, the Buddha does not rejoice because of it; if they listen with an unwholesome mind, the Buddha does not grieve because of it, because the nature of beings is such, always maintaining equanimity. Furthermore, the Buddha's mind is firm like the earth, taking away heavy objects does not raise it, and placing heavy objects does not lower it. Other ordinary people, their minds are like a scale, a slight increase in weight will lower it, a slight decrease in weight will raise it. Furthermore, the Buddha, the World Honored One, is called the Great Compassionate One, so gods and humans should all pay homage. Moreover, the Buddha abandons the joy of deep samadhi (deep meditation) to teach the Dharma to others. Other people, even if they have compassion, cannot accomplish anything. The World Honored One's great compassion can save beings, so it is called fruitful. Moreover, the Buddha achieved unsurpassed enlightenment through great compassion, there are no other causes. Furthermore, the Buddha has no self-attachment, having few desires and being content is the most important. Because of great compassion, the Buddha praises his own body. Furthermore, the Buddha's nature is gentle, because of great compassion, he also speaks harsh words. Arousing great skillful means, enduring various hardships, in order to liberate beings. Furthermore, the Buddha abides in the world because he liberates beings with great compassion, enduring the five aggregates (form, feeling, perception, volition, consciousness), like holding a hot iron ball, which is unbearable even for a moment. Furthermore, the Buddha, the World Honored One, is skilled in cultivating equanimity, abandoning this equanimity, always practicing great compassion, so he is worthy of respect. Furthermore, the Buddha is the best among the good, why? Because he obtains great benefit for himself and also benefits others. Benefiting himself and benefiting others, therefore he is called a good person. Furthermore, the Buddha is the
生真善知識。如經中說我是眾生真善知識。是憐愍者。利益者等。又佛世尊。有精進等諸功德聚。如和利以百句贊佛。有此功德。是故應禮。又佛自說功德。知增一阿含如來品中自說我是人中師子。人華人像。于沙門中第一沙門。婆羅門中亦是第一。眾聖中王。行無錯謬不隨苦樂者我身是也。問曰。佛以何故。自讚其身。自讚身者是愚人相。答曰。世尊不求名利。但為他故自嘆己身。又佛無我心。為利人故自嘆無咎。又以因緣少多自讚。于佛功德不能說盡。是故不墮愚人相中。不自高故。又如清凈經中。舍利弗住于佛前贊佛功德。是故應禮。又少欲知足等無量功德皆在佛身。所以者何。佛集一切諸功德故。以是等緣應敬禮佛。
法寶論初三善品第六
問曰。汝言應禮法。以何功德故應禮耶。答曰。佛自讚言。我所說法。初中后善。義善。語善。獨法具足。清凈調柔。隨順梵行。初中后善者。佛法無時不善。于少壯老三時皆善。入時行時出時亦善。又初止惡中舍福報后一切舍。是名三善。又佛三時常說正法。不雜非法如餘外道。又初中后時。常為智者之所愛樂。又於三時一切甚深。不如余經初粗中細后則微末。以是等緣故名三善。義善者。佛法義有深利益。得今世利及後世利出世道利。不如外典愿增天眼。
【現代漢語翻譯】 現代漢語譯本 生起真正的善知識。正如經文中所說，我是眾生的真善知識，是憐憫者，利益者等等。而且佛世尊，具有精進等等諸多的功德聚集。如同和利以百句讚美佛陀，具有這樣的功德，所以應當禮敬。而且佛陀自己也宣說功德，如《增一阿含經》如來品中自己說：『我是人中的獅子，人中之華，人中之象，在沙門（Śrāmaṇa，指出家修道者）中是第一沙門，在婆羅門（Brāhmaṇa，指祭司階層）中也是第一，在眾多聖者中是國王，行為沒有錯誤，不隨順苦樂，我的身就是這樣的。』 問：佛陀因為什麼緣故，自己讚歎自己的身體？自己讚歎自己身體是愚人的表現。 答：世尊不追求名利，只是爲了他人，才讚歎自己。而且佛陀沒有我執之心，爲了利益他人而讚歎自己，沒有過錯。而且因為因緣的多少而讚歎自己，對於佛陀的功德，不能完全說盡，所以不屬於愚人的表現，不是自我抬高。又如《清凈經》中，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）住在佛陀面前讚歎佛陀的功德，所以應當禮敬。而且少欲知足等等無量的功德都在佛陀身上。為什麼這樣說呢？因為佛陀聚集了一切的功德，因為這些因緣，應當敬禮佛陀。
《法寶論》初三善品第六
問：你說應當禮敬法，因為什麼功德，所以應當禮敬呢？ 答：佛陀自己讚歎說：『我所說的法，初善、中善、后善，義善，語善，獨法具足，清凈調柔，隨順梵行。』初善、中善、后善，是指佛法沒有不善的時候，在少壯老三個時期都善。進入時、行時、出時也善。而且最初停止惡行，中間捨棄福報，最後一切都捨棄，這叫做三善。而且佛陀三個時期常常說正法，不雜染非法，如同其他外道。而且初、中、后時，常常為智者所喜愛。而且在三個時期一切都很深奧，不像其他經典，開始粗淺，中間細緻，最後則微末。因為這些因緣，所以叫做三善。義善，是指佛法的意義有深刻的利益，得到今世的利益以及後世的利益，出世之道的利益，不像外道的典籍，希望增加天眼。
【English Translation】 English version He generates true good knowledge. As it says in the scriptures, 'I am the true good knowledge for sentient beings, the compassionate one, the benefactor, etc.' Moreover, the Buddha, the World Honored One, possesses a collection of virtues such as diligence. Just as Hali praises the Buddha with a hundred verses, possessing such merit, therefore, one should pay homage. Furthermore, the Buddha himself speaks of his merits, as in the 'Tathāgata Chapter' of the Ekottara Agama (增一阿含經), he says, 'I am the lion among humans, the flower among humans, the elephant among humans, the foremost Śrāmaṇa (沙門, ascetic) among ascetics, the foremost Brāhmaṇa (婆羅門, priest) among Brahmins, the king among the multitude of saints, whose actions are without error, not following suffering or pleasure, that is my body.' Question: For what reason does the Buddha praise his own body? Praising one's own body is a sign of a fool. Answer: The World Honored One does not seek fame or profit, but only for the sake of others does he praise himself. Moreover, the Buddha has no ego, and for the benefit of others, praising himself is without fault. Furthermore, he praises himself according to the amount of causes and conditions, and the merits of the Buddha cannot be fully described, therefore, he does not fall into the category of a fool, not exalting himself. Moreover, as in the 'Pure Sutra,' Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) dwells before the Buddha and praises the Buddha's merits, therefore, one should pay homage. Moreover, countless merits such as having few desires and being content are all in the Buddha's body. Why is this so? Because the Buddha gathers all merits, and because of these causes and conditions, one should respectfully pay homage to the Buddha.
'Treatise on the Dharma Jewel,' Sixth Chapter on the Initial Three Goodnesses
Question: You say that one should pay homage to the Dharma, for what merit should one pay homage? Answer: The Buddha himself praises, 'The Dharma I speak is good in the beginning, good in the middle, and good in the end; good in meaning, good in words, complete with unique Dharma, pure and gentle, in accordance with pure conduct.' 'Good in the beginning, good in the middle, and good in the end' means that the Buddha's Dharma is never not good, and is good in the three periods of youth, adulthood, and old age. It is also good when entering, practicing, and exiting. Moreover, initially stopping evil deeds, in the middle abandoning the rewards of blessings, and finally abandoning everything, this is called the three goodnesses. Moreover, the Buddha constantly speaks the true Dharma in the three periods, not mixed with non-Dharma like other external paths. Moreover, in the beginning, middle, and end, it is always loved by the wise. Moreover, everything is very profound in the three periods, unlike other scriptures, which are initially coarse, then subtle in the middle, and finally insignificant. Because of these causes and conditions, it is called the three goodnesses. 'Good in meaning' means that the meaning of the Buddha's Dharma has profound benefits, obtaining benefits in this life, as well as benefits in the next life, and the benefits of the path of transcendence, unlike the scriptures of external paths, which hope to increase the heavenly eye.
語善者。隨方俗語能示正義。故名語善。所以者何。言說之果所謂義也。是故諸所言說能辯義理。是名語善。複次佛法貴如說行。非但言說。是故隨方俗語能令得道。名為語善。不如外典但貴語言若失語言若失音聲辭主得罪。複次善說真諦故名義善。善說世諦故名語善。獨法者。佛但說正法。不為戲論說往古事。亦不雜說法及非法。又獨法者。但為無餘涅槃故說。又獨佛能說故曰獨法。問曰。有聲聞部經。但聲聞說。又有餘經諸天神說。汝何故言獨佛說耶。答曰。是法根本皆從佛出。是諸聲聞及天神等皆傳佛語。如比尼中說。佛法名佛所說。弟子所說。變化所說。諸天所說。取要言之。一切世間所有善語。皆是佛說。故名獨法。具足者。佛所說法無所減少。如郁陀伽經中說具足相。又佛法者。不待余經而得成也。如和伽羅那經待五種經然後得成。佛法不爾。於一偈中其義具足。如說諸惡莫作諸善奉行自凈其意是諸佛教。故名具足。清凈調柔者。二種清凈故。名清凈調柔。語清凈故名曰清凈。義清凈故名曰調柔。又佛聽於正義中置隨義語。于正語中。置隨語義。不如外道隨經而取。又佛法中依法不依人。法亦分別。依了義經不依不了義經。是名凈法。非但隨經。又佛法中。有三法印。一切無我。有為諸法念念無常。寂滅
【現代漢語翻譯】 現代漢語譯本 『語善』是指能用各地的方言俗語來闡明正義，所以稱為『語善』。為什麼這麼說呢？因為言語所產生的果報就是義理。因此，凡是所說的話能夠辨明義理的，就叫做『語善』。其次，佛法重視按照所說的去做，而不僅僅是說說而已。因此，能用各地的方言俗語使人得道的，就稱為『語善』。不像外道那樣只重視語言，如果失去語言或失去音聲，講說者就會獲罪。 再次，善於宣說真諦，所以稱為『義善』；善於宣說世俗諦，所以稱為『語善』。 『獨法』是指佛陀只說正法，不說戲論，也不說往古之事，也不將佛法與非法混雜在一起。而且，『獨法』是指只爲了無餘涅槃而說。又因為只有佛陀才能說，所以稱為『獨法』。有人會問：有聲聞部的經典，只是聲聞說的；還有其他的經典是諸天神說的，你為什麼說只有佛陀說呢？回答是：這些法的根本都出自佛陀。這些聲聞以及天神等，都只是傳達佛陀的話語。如比尼（Vinaya，戒律）中所說，佛法名為佛所說、弟子所說、變化所說、諸天所說。總而言之，一切世間所有的善語，都是佛陀所說，所以稱為『獨法』。 『具足』是指佛陀所說的法沒有缺少什麼。如郁陀伽（Udraka）經中所說的具足相。而且，佛法不需要依賴其他的經典才能成立。如和伽羅那（Vyakaranas，聲明）經需要依賴五種經才能成立，佛法不是這樣。在一句偈頌中，其義理就已完備。如說：『諸惡莫作，諸善奉行，自凈其意，是諸佛教。』所以稱為『具足』。 『清凈調柔』是指有兩種清凈，所以稱為『清凈調柔』。語言清凈，所以稱為『清凈』；義理清凈，所以稱為『調柔』。而且，佛陀允許在正義中加入隨順義理的語言，在正語中加入隨順語義的語言。不像外道那樣，只是按照經文來理解。而且，佛法中依法不依人，法也要分別，依了義經不依不了義經，這稱為凈法，而不是隻遵循經文。 而且，佛法中有三法印：一切法無我（Anatta），有為諸法念念無常（Anicca），寂滅（Nibbana）。
【English Translation】 English version 'Skillful speech' (語善) refers to the ability to use local dialects and customs to demonstrate the correct meaning, hence the name 'skillful speech'. Why is this so? Because the result of speech is meaning. Therefore, all speech that can discern meaning is called 'skillful speech'. Furthermore, the Buddha's teachings value practice according to what is said, not just mere words. Therefore, using local dialects and customs to lead people to enlightenment is called 'skillful speech'. Unlike external doctrines that only value language, where the speaker is at fault if the language or sound is lost. Again, being skilled in expounding the ultimate truth is called 'skillful in meaning' (義善); being skilled in expounding conventional truth is called 'skillful in speech'. 'Unique Dharma' (獨法) means that the Buddha only speaks the true Dharma, not engaging in frivolous discussions, nor speaking of past events, nor mixing the Dharma with non-Dharma. Moreover, 'unique Dharma' means speaking only for the sake of complete Nirvana (Nibbana). Also, because only the Buddha can speak it, it is called 'unique Dharma'. One might ask: There are sutras of the Sravaka (聲聞) school, spoken only by Sravakas; and there are other sutras spoken by gods. Why do you say that only the Buddha speaks it? The answer is: The root of these teachings all comes from the Buddha. These Sravakas and gods are merely transmitting the Buddha's words. As stated in the Vinaya (比尼, monastic discipline), the Dharma is called that spoken by the Buddha, spoken by disciples, spoken by transformation, spoken by gods. In short, all good words in the world are spoken by the Buddha, hence the name 'unique Dharma'. 'Complete' (具足) means that the Dharma spoken by the Buddha lacks nothing. As stated in the Udraka (郁陀伽) Sutra, it possesses complete characteristics. Moreover, the Buddha's Dharma does not depend on other sutras to be established. Unlike the Vyakaranas (和伽羅那, grammar) which depends on five types of sutras to be established, the Buddha's Dharma is not like that. In one verse, its meaning is complete. As it says: 'Cease to do evil, cultivate good, purify your mind; this is the teaching of all Buddhas.' Therefore, it is called 'complete'. 'Pure and gentle' (清凈調柔) means having two kinds of purity, hence the name 'pure and gentle'. Purity of speech is called 'pure'; purity of meaning is called 'gentle'. Moreover, the Buddha allows placing words that accord with the meaning within the correct meaning, and placing words that accord with the semantics within the correct speech. Unlike external doctrines, which only understand according to the text. Moreover, in the Buddha's Dharma, rely on the Dharma, not on the person; the Dharma must also be distinguished, relying on the definitive meaning sutras (了義經), not on the provisional meaning sutras (不了義經). This is called pure Dharma, not just following the text. Moreover, in the Buddha's Dharma, there are three marks of existence: all phenomena are without self (Anatta, 無我), conditioned phenomena are impermanent (Anicca, 無常) in every moment, and cessation (Nibbana, 寂滅).
涅槃。是三法印。一切論者。所不能壞以真實故名清凈調柔。隨梵行者。八直聖道名為梵行。梵名涅槃是道。能到故名梵行。法寶成就如是功德。是故應禮。
眾法品第七
複次佛自讚言。我法能滅。能到涅槃。能生正智。能善將導。能滅者。滅貪恚等諸煩惱火。故曰能滅。如習不凈觀滅淫慾火。如習慈心。滅瞋恚等。不如外道斷食等法。故名能滅。能到涅槃者。佛法究竟必至涅槃。不如外道住有分中著禪定等。又佛法中說一切有為皆有過患。無稱讚處。不如婆羅門贊梵世等。故名佛法能到涅槃。能生正智者。所有佛法皆為涅槃。是故能生正智。又佛法中有真智果。如從聞慧生思慧從思慧生修慧。故名佛法能生正智。能善將導者。佛法先自善成。后令他人住正法中。故名善導。複次佛法有六。一曰善說。二曰現報。三曰無時。四曰能將。五曰來嘗。六曰智者自知。善說者。佛說諸法如法實相。若不善法說不善相。善說善相。故名善說。現報者。佛法能得現世果報。如經中說晨朝受化令夕得道。夕為說法令朝得利。又現報者。如說。現在沙門果經中說。現得恭敬名聞禪定神通等利。複次佛法皆有義理故能致得恭敬現報后報及涅槃報。諸外道法無義理故尚無現報及後世報。何況涅槃。故曰現報。無時者。佛法
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana，寂滅），是三法印（Three marks of existence）所印證的。一切論者，都不能破壞它，因為它真實、清凈、調柔。隨順梵行（Brahmacharya，清凈行）的人，通過八正道（Eightfold Path），這就被稱為梵行。梵，指的是涅槃，這條道路能夠到達涅槃，所以稱為梵行。佛法寶藏成就了這樣的功德，因此應當禮敬。
眾法品第七
再次，佛陀親自讚嘆說：『我的佛法能夠滅除煩惱，能夠到達涅槃，能夠產生正智（Right Knowledge），能夠善於引導。』 能夠滅除煩惱，是因為它能滅除貪婪、嗔恨等各種煩惱之火，所以說能夠滅除。例如，修習不凈觀（Asubha meditation）可以滅除淫慾，修習慈心（Metta，loving-kindness）可以滅除嗔恚等。這不像外道（Non-Buddhist religions）的斷食等法。所以稱為能夠滅除煩惱。能夠到達涅槃，是因為佛法最終必定到達涅槃，不像外道停留在有分（Bhavaṅga，潛意識流）中，執著于禪定等。而且佛法中說一切有為法（Saṃskṛta，conditioned phenomena）都有過患，沒有值得稱讚的地方，不像婆羅門教讚美梵天世界等。所以說佛法能夠到達涅槃。能夠產生正智，是因為所有佛法都是爲了涅槃，因此能夠產生正智。而且佛法中有真智的果報，例如從聞慧（Sutamayā paññā，wisdom from hearing）產生思慧（Cintāmayā paññā，wisdom from thinking），從思慧產生修慧（Bhāvanāmayā paññā，wisdom from meditation）。所以說佛法能夠產生正智。能夠善於引導，是因為佛法先使自己成就，然後使他人安住于正法中，所以稱為善於引導。再次，佛法有六種特點：一是善說，二是現報，三是無時，四是能將，五是來嘗，六是智者自知。善說，是指佛陀所說的諸法，都符合法的真實相狀。如果不善的法，就說它是不善的相狀；善的法，就說它是善的相狀。所以稱為善說。現報，是指佛法能夠得到現世的果報。如經中所說，早晨接受教化，晚上就能得道；晚上為他說法，早晨就能得到利益。又，現報，如《現在沙門果經》中所說，現在就能得到恭敬、名聞、禪定、神通等利益。再次，佛法都有義理，所以能夠獲得恭敬的現報、后報以及涅槃的果報。各種外道法沒有義理，所以尚且沒有現報和後世的果報，更何況是涅槃。所以說現報。無時，是指佛法
【English Translation】 English version: Nirvana (Nirvana, extinction) is sealed by the Three Marks of Existence (Three marks of existence). All debaters cannot destroy it because it is true, pure, and gentle. Those who follow Brahmacharya (Brahmacharya, pure conduct), through the Eightfold Path (Eightfold Path), this is called Brahmacharya. Brahma refers to Nirvana, and this path can reach Nirvana, so it is called Brahmacharya. The Dharma treasure has achieved such merits, therefore it should be revered.
Chapter Seven on Various Dharmas
Furthermore, the Buddha praised himself, saying: 'My Dharma can extinguish afflictions, can reach Nirvana, can generate Right Knowledge (Right Knowledge), and can guide well.' It can extinguish afflictions because it can extinguish the fires of greed, hatred, and other afflictions, so it is said to be able to extinguish. For example, practicing Asubha meditation (Asubha meditation) can extinguish lust, and practicing Metta (Metta, loving-kindness) can extinguish anger and so on. This is not like the fasting and other practices of non-Buddhist religions (Non-Buddhist religions). Therefore, it is called being able to extinguish afflictions. Being able to reach Nirvana is because the Dharma ultimately reaches Nirvana, unlike non-Buddhists who remain in Bhavaṅga (Bhavaṅga, subconscious stream), clinging to meditation and so on. Moreover, the Dharma says that all conditioned phenomena (Saṃskṛta, conditioned phenomena) have faults, and there is nothing to praise, unlike the Brahmins who praise the Brahma world and so on. Therefore, it is said that the Dharma can reach Nirvana. Being able to generate Right Knowledge is because all Dharma is for Nirvana, therefore it can generate Right Knowledge. Moreover, there are true wisdom results in the Dharma, such as wisdom from hearing (Sutamayā paññā, wisdom from hearing) generating wisdom from thinking (Cintāmayā paññā, wisdom from thinking), and wisdom from thinking generating wisdom from meditation (Bhāvanāmayā paññā, wisdom from meditation). Therefore, it is said that the Dharma can generate Right Knowledge. Being able to guide well is because the Dharma first accomplishes oneself and then enables others to abide in the Right Dharma, so it is called guiding well. Furthermore, the Dharma has six characteristics: first, it is well-spoken; second, it has immediate results; third, it is timeless; fourth, it can lead; fifth, it invites one to come and see; and sixth, the wise know it for themselves. Well-spoken means that the Dharmas spoken by the Buddha conform to the true nature of the Dharma. If it is an unwholesome Dharma, it is said to be an unwholesome aspect; if it is a wholesome Dharma, it is said to be a wholesome aspect. Therefore, it is called well-spoken. Immediate results mean that the Dharma can obtain immediate results in this life. As it is said in the scriptures, one who receives teachings in the morning can attain the Way in the evening; one who is taught in the evening can receive benefits in the morning. Also, immediate results, as it is said in the 'Sāmaññaphala Sutta', one can obtain benefits such as respect, fame, meditation, and supernatural powers in the present. Furthermore, the Dharma has meaning and reason, so it can obtain respectful immediate results, future results, and the results of Nirvana. Various non-Buddhist religions have no meaning and reason, so they do not even have immediate results and future results, let alone Nirvana. Therefore, it is said to have immediate results. Timeless means that the Dharma
不待某日月歲星宿吉兇。乃得修道。某日月歲。不得修道。不如婆羅門法。初春婆羅門受火。春末剎利受火等。復有或待日出或日未出而供養火。如見五穀待時而種。或謂佛法亦當如是。故說無時。如經中說。佛法易行。行住坐臥無時不得。能將者。以正行故能將眾生至解脫處。故名能將。來嘗者。佛法應當自身作證。不但隨他。如佛語比丘。汝等莫但信我語也。當自思惟。是法可行。是不可行。不如外道語弟子言舍是問答如人凈洗不喜塵土當如聾啞但隨我語。故曰來嘗。智者自知者。是佛法利。智慧人乃能信解。斷食等。粗愚者信樂。智者不受以正智慧能破煩惱。如是等法智者乃解。雖以甘膳充足其身。一心精進貪恚不染。如是等事智者現知。如人病癒自知得離。如水相冷飲者乃知。複次或有過語法。如地堅相。堅何等相。不得語答觸乃可知。如生盲人不可語以青黃赤白。若人不得佛法味者。不可語以佛法實義。以寂滅故。複次佛法可自證知。不可以己所證傳與他人。如財物等。如婆羅延經中。佛言我不能自斷汝疑。能證我法汝疑自斷。複次是法到他身時。不可得見如火傳等。又凡夫愚人為無明山所障覆故不信是法。如因阿夷羅曰沙彌說大山喻。故言智者自知。複次佛法甚深。開示則淺。斷除虛偽。流佈天人。甚深
者。佛法甚深。以不知因故。世間多見現果。不能知因故說自在天等邪因。十二因緣深故難解。世間智淺。于佛法中不生深想。不能通達眾因緣法。乃至小草以眾因緣思惟觀察。其相轉深。如佛所說。眾因緣法。是事甚深。愛盡離滅及涅槃處。是亦難見。問曰。若因緣甚深。阿難何故生淺想耶。答曰。有論師言。是語不然。阿難是大弟子通達法相。云何當言因緣法淺。又若以總相觀因緣法故生淺想。所以者何。是人不能善分別觀煩惱業故。複次若人于本所學事得究竟便生淺想。如得大智還觀初章。或復有人智慧未成。于甚深法則生淺想。又佛善說法故。或有眾生便生淺想。複次佛法皆空。是空甚深。佛以種種因緣譬喻宣示。義則易解小兒亦知。如須陀耶沙彌等。複次佛法堅固。諸言說中最為真實。不如婆羅陀羅摩延經等。但有語言。無有實義。如盧提梵志言世尊諸比丘等。于利益法真實法中精勤修學所謂漏盡。複次佛法為利益一切世間故說。不如婆羅門言婆羅門法但自得道餘人不得。又佛法尊重。諸天王等五欲自恣亦來信受。以是因緣故應禮法。
十二部經品第八
複次佛法分別有十二種。一修多羅。二祇夜。三和伽羅那．四伽陀．五憂陀那．六尼陀那．七阿波陀那．八伊帝曰多伽．九阇陀伽．十鞞佛略
【現代漢語翻譯】 現代漢語譯本：佛法非常深奧，因為人們不瞭解因果關係，所以世間大多隻看到現在的果報，而不能瞭解其原因，因此才會有自在天等邪因的說法。十二因緣非常深奧，難以理解，世間人的智慧淺薄，對於佛法不能產生深刻的理解，不能通達眾因緣法。乃至觀察一棵小草，如果用眾因緣來思維觀察，其道理也會變得非常深奧。正如佛所說，眾因緣法，這件事非常深奧。愛盡、離滅以及涅槃的境界，也是難以見到的。有人問：如果因緣法如此深奧，為什麼阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）會產生淺薄的想法呢？回答說：有論師認為，這種說法是不對的。阿難是大弟子，通達法相，怎麼能說他對因緣法的理解很淺呢？或許是因為以總相來觀察因緣法，所以才產生淺薄的想法。這是因為，這個人不能很好地分別觀察煩惱和業。其次，如果一個人對於自己原本所學的事情已經完全掌握，就會產生淺薄的想法，就像獲得了大智慧的人，再回頭看最初的章節一樣。或者有些人智慧還未成熟，對於甚深的法則就會產生淺薄的想法。又因為佛善於說法，所以或許有些眾生反而會產生淺薄的想法。再者，佛法皆空，而空性非常深奧，佛用種種因緣譬喻來宣示，義理就容易理解，即使是小孩子也能明白，比如須陀耶沙彌（Sudaya Sramaneraka，小沙彌的名字）等。再者，佛法堅固，在各種言說中最為真實，不像婆羅陀羅摩延經（Bharadvaja-māṇava-sūtra，經名）等，只有語言，沒有實際意義。正如盧提梵志（Rohita，梵志的名字）所說，世尊的諸比丘等，對於利益法和真實法精勤修學，也就是所謂的漏盡。再者，佛法是爲了利益一切世間而說的，不像婆羅門說婆羅門法只能讓自己得道，其他人不能得道。而且佛法受到尊重，諸天王等即使享受著五欲的快樂，也會來信受佛法。因為這些因緣，所以應該禮敬佛法。
十二部經品第八
其次，佛法分別有十二種：一、修多羅（Sutra，經）；二、祇夜（Geya，重頌）；三、和伽羅那（Vyakaranas，記別）；四、伽陀（Gatha，諷頌）；五、憂陀那（Udana，無問自說）；六、尼陀那（Nidana，因緣）；七、阿波陀那（Avadana，譬喻）；八、伊帝曰多伽（Itivrttaka，本事）；九、阇陀伽（Jataka，本生）；十、鞞佛略（Vaipulya，方廣）。
【English Translation】 English version: The Buddha's teachings are very profound. Because people do not understand the law of cause and effect, they mostly see the present results in the world but cannot understand the causes. Therefore, they speak of heretical causes such as the 'Self-Existent God'. The Twelve Links of Dependent Origination are very profound and difficult to understand. The wisdom of the world is shallow, and they cannot generate deep thoughts about the Buddha's teachings, nor can they thoroughly understand the law of multiple causes and conditions. Even when observing a small blade of grass, if one contemplates and observes it with multiple causes and conditions, its aspects become very profound. As the Buddha said, the law of multiple causes and conditions is a very profound matter. The cessation of craving, detachment, and the state of Nirvana are also difficult to see. Someone asks: If the law of dependent origination is so profound, why did Ananda (Ananda, one of the Buddha's ten principal disciples, known for his exceptional memory) have shallow thoughts? The answer is: Some theorists say that this statement is incorrect. Ananda is a great disciple who thoroughly understands the characteristics of the Dharma. How can it be said that his understanding of the law of dependent origination is shallow? Perhaps it is because he observes the law of dependent origination in its general aspect that he has shallow thoughts. The reason is that this person cannot clearly distinguish and observe afflictions and karma. Furthermore, if a person has completely mastered what they originally learned, they will have shallow thoughts, just like a person who has gained great wisdom looks back at the initial chapters. Or some people whose wisdom has not yet matured will have shallow thoughts about profound principles. Also, because the Buddha is good at teaching, some beings may have shallow thoughts. Moreover, the Buddha's teachings are all emptiness, and emptiness is very profound. The Buddha uses various causes, conditions, parables, and metaphors to proclaim it, so the meaning is easy to understand, and even children can understand it, such as Sudaya Sramaneraka (Sudaya Sramaneraka, name of a young novice monk). Furthermore, the Buddha's teachings are firm and the most truthful of all statements, unlike the Bharadvaja-māṇava-sūtra (Bharadvaja-māṇava-sūtra, name of a sutra), which only has language but no real meaning. As Rohita (Rohita, name of a Brahmin) said, the World Honored One's monks diligently study the beneficial and truthful Dharma, which is the so-called exhaustion of outflows. Furthermore, the Buddha's teachings are spoken for the benefit of all the world, unlike the Brahmins who say that the Brahmin Dharma can only allow oneself to attain the Way, and others cannot. Moreover, the Buddha's teachings are respected, and even the kings of the gods, who indulge in the pleasures of the five desires, come to believe and accept the Buddha's teachings. Because of these causes and conditions, one should pay homage to the Dharma.
Chapter Eight on the Twelve Divisions of Scripture
Furthermore, the Buddha's teachings are divided into twelve types: 1. Sutra (Sutra, discourses); 2. Geya (Geya, verses); 3. Vyakaranas (Vyakaranas, predictions); 4. Gatha (Gatha, hymns); 5. Udana (Udana, spontaneous utterances); 6. Nidana (Nidana, stories of origin); 7. Avadana (Avadana, tales of great deeds); 8. Itivrttaka (Itivrttaka, accounts of past events); 9. Jataka (Jataka, birth stories); 10. Vaipulya (Vaipulya, expanded scriptures).
．十一阿浮多達磨．十二憂波提舍。修多羅者。直說語言。祇夜者。以偈頌修多羅。或佛自說。或弟子說。問曰。何故以偈頌修多羅。答曰。欲令義理堅固。如以繩貫華次第堅固。又欲嚴飾言辭令人喜樂。如以散華或持貫華以為莊嚴。又義入偈中。則要略易解。或有眾生樂直言者。有樂偈說。又先直說法后以偈頌。則義明瞭令信堅固。又義入偈中。則次第相著。易可讚說。是故說偈。或謂佛法不應造偈似如歌詠。此事不然。法應造偈。所以者何。佛自以偈說諸義故。又如經言。一切世間微妙言辭皆出我法。是故偈頌有微妙語。和伽羅那者。諸解義經名和伽羅耶。若有經無答無解如四無礙等經名修多羅。有問答經名和伽羅那。如說四種人有從冥入冥。從冥入明。從明入冥。從明入明。從冥入冥者。如貧賤人造三惡業墮惡道等。如是等經名和伽羅那。問曰。佛何故說無答無解經。答曰。有經義理深重。是經義阿毗曇中當別說。是故不解。或有人言。佛所說經皆有義解。但集法者。撰深義經置阿毗曇中。如因內結外結人終夜解義此義應在結使聚中。伽陀者。第二部說祇夜。祇夜名偈。偈有二種。一名伽陀。二名路伽。路伽有二種。一順煩惱。二不順煩惱。不順煩惱者。祇夜中說。是名伽陀。除二種偈余非偈經名憂陀那。尼陀
【現代漢語翻譯】 現代漢語譯本 十一、阿浮多達磨（Abhutadharma）：指未曾有法，即宣說佛陀及弟子們所證得的不可思議之法的經典。 十二、憂波提舍（Upadesha）：論議經，即以論議方式解釋教義的經典。 修多羅（Sutra）就是直接陳述語言的經典。祇夜（Geya）就是以偈頌形式表達的修多羅，或者佛陀自己宣說，或者弟子宣說。 問：為什麼用偈頌來表達修多羅？ 答：爲了使義理更加堅固，就像用繩子串聯花朵一樣，使其次第堅固。又爲了嚴飾言辭，使人喜悅，就像用散花或花環來裝飾一樣。而且義理進入偈頌中，就變得簡要易懂。有些眾生喜歡直白的語言，有些眾生喜歡偈頌。先用直白語言說法，再用偈頌複述，就能使義理更加明瞭，使人信念更加堅定。而且義理進入偈頌中，就能次第相連，容易讚頌。所以要說偈。 或者有人認為佛法不應該創作偈頌，好像唱歌一樣。這種說法不對。佛法應該創作偈頌。為什麼呢？因為佛陀自己就用偈頌來說明各種義理。又如經中所說，『一切世間微妙的言辭都出自我的法』。所以偈頌有微妙的語言。 和伽羅那（Vyakarana）：解釋義理的經典稱為和伽羅耶（Vyakaranaya）。如果有的經典沒有問答和解釋，比如《四無礙解經》等，就稱為修多羅。有問答的經典稱為和伽羅那。比如所說的四種人：從黑暗進入黑暗，從黑暗進入光明，從光明進入黑暗，從光明進入光明。從黑暗進入黑暗的人，比如貧窮的人造作三種惡業，墮入惡道等等。像這樣的經典稱為和伽羅那。 問：佛陀為什麼說沒有問答和解釋的經典？ 答：有的經典義理深重，這些經典義理應該在阿毗曇（Abhidhamma）中另外解釋，所以這裡不解釋。或者有人說，佛陀所說的經典都有義理解釋，但是結集佛法的人，把深奧的義理經典放在阿毗曇中。比如因為內在的煩惱和外在的煩惱，人整夜都在解釋義理，這個義理應該放在結使聚中。 伽陀（Gatha）：第二部所說的祇夜。祇夜就是偈頌。偈頌有兩種，一種叫伽陀，一種叫路伽（Loka）。路伽有兩種，一種是順應煩惱的，一種是不順應煩惱的。不順應煩惱的，在祇夜中宣說，這叫做伽陀。除了這兩種偈頌之外，其餘不是偈頌的經典稱為憂陀那（Udana）。尼陀
【English Translation】 English version 11. Abhutadharma: (Abhutadharma) Refers to scriptures that speak of unprecedented things, that is, scriptures that proclaim the inconceivable dharmas attained by the Buddha and his disciples. 12. Upadesha: (Upadesha) Refers to treatises, that is, scriptures that explain doctrines in the form of treatises. Sutra is a scripture that directly states language. Geya is a Sutra in the form of verses, either spoken by the Buddha himself or by his disciples. Question: Why express Sutras in verses? Answer: In order to make the meaning more solid, just like stringing flowers together with a rope, making them solid in order. Also, in order to adorn the words and make people happy, just like decorating with scattered flowers or garlands. Moreover, when the meaning enters the verses, it becomes concise and easy to understand. Some beings like straightforward language, and some like verses. First, explain the Dharma in straightforward language, and then repeat it in verses, which can make the meaning clearer and make people's faith more firm. Moreover, when the meaning enters the verses, it can be connected in order and easy to praise. That's why verses are spoken. Or some people think that the Buddha's Dharma should not create verses, as if singing. This statement is not correct. The Dharma should create verses. Why? Because the Buddha himself used verses to explain various meanings. Moreover, as the scriptures say, 'All the subtle words in the world come from my Dharma.' Therefore, verses have subtle language. Vyakarana: (Vyakarana) Scriptures that explain the meaning are called Vyakaranaya. If some scriptures have no questions and answers and explanations, such as the 'Four Unimpeded Explanations Sutra', they are called Sutras. Scriptures with questions and answers are called Vyakarana. For example, the four types of people mentioned: going from darkness to darkness, going from darkness to light, going from light to darkness, going from light to light. A person who goes from darkness to darkness is like a poor person who commits three evil deeds and falls into evil paths, and so on. Scriptures like this are called Vyakarana. Question: Why did the Buddha speak of scriptures without questions and answers and explanations? Answer: Some scriptures have profound meanings, and these scripture meanings should be explained separately in the Abhidhamma, so they are not explained here. Or some people say that all the scriptures spoken by the Buddha have meaning explanations, but those who compiled the Buddha's Dharma put the profound meaning scriptures in the Abhidhamma. For example, because of inner afflictions and outer afflictions, people spend the whole night explaining the meaning, and this meaning should be placed in the aggregate of fetters. Gatha: (Gatha) The Geya mentioned in the second part. Geya is a verse. There are two types of verses, one is called Gatha, and the other is called Loka. There are two types of Loka, one is in accordance with afflictions, and the other is not in accordance with afflictions. Those that are not in accordance with afflictions are proclaimed in Geya, and this is called Gatha. Apart from these two types of verses, the remaining scriptures that are not verses are called Udana. Nidha
那者。是經因緣。所以者何。諸佛賢聖所說經法。要有因緣。此諸經緣。或在修多羅中。或在余處。是名尼陀那。阿波陀那者。本末次第說是也。如經中說。智者言說則有次第。有義有解不令散亂。是名阿波陀那。伊帝曰多伽者。是經因緣及經次第。若此二經在過去世名伊帝曰多伽。秦言此事過去如是。阇陀伽者。因現在事說過去事。如來雖說未來世事。是事皆因過去現在故不別說。鞞佛略者。佛廣說經名鞞佛略。有人不信。謂諸大聖樂寂滅故不喜憒鬧。厭世雜語。拔樂眾根故不樂廣說。如經中說有得道人。過二月已乃出一言。為斷此故說有廣經饒益他故。如說如來二種說法。一廣二略。廣勝略故。阿浮陀達磨者。未曾有經。如說劫盡大變異事諸天身量。大地震動。有人不信如是等事。是故說此未曾有經。現業果報諸法勢力不思議故。憂波提舍者。摩訶迦栴延等諸大智人廣解佛語。有人不信謂非佛說。佛為是故說有論經。經有論故。義則易解。是十二部經名為佛法。法寶具足如是功德。是故應禮。
僧寶論初清凈品第九
問曰。汝先言應禮僧。何故應禮。答曰。佛于處處自讚嘆僧。是僧寶戒品清凈。定品慧品解脫品解脫知見品清凈。應請應禮合掌供養無上福田能益施者。戒品清凈者。佛弟子眾持戒無瑕。
【現代漢語翻譯】 現代漢語譯本： 那者（梵文：tad），是指經文的因緣。為什麼這麼說呢？諸佛和賢聖所說的經法，一定有其因緣。這些經文的因緣，或者在修多羅（梵文：sūtra，經）中，或者在其他地方，這叫做尼陀那（梵文：nidāna，因緣）。 阿波陀那（梵文：avadāna），是指從頭到尾依次敘述。比如經中說，智者的言說有條理，有意義有解釋，不使人迷惑散亂，這叫做阿波陀那。 伊帝曰多伽（梵文：itivṛttaka），是指經文的因緣和經文的次第。如果這兩種經文是關於過去世的事情，就叫做伊帝曰多伽。翻譯成漢語就是『此事過去如是』。 阇陀伽（梵文：jātaka），是指因為現在的事情而講述過去的事情。如來雖然也說未來世的事情，但那些事情都是基於過去和現在，所以不單獨說明。 鞞佛略（梵文：vaipulya），是指佛陀廣泛地解說經文，叫做鞞佛略。有人不相信，認為諸位大聖喜歡寂滅，不喜歡喧鬧，厭惡世俗的雜亂言語，斷絕了享樂的根源，所以不喜歡廣泛地解說。如同經中所說，有得道之人，過了兩個月才說一句話。爲了破除這種看法，所以說有廣經，是爲了饒益他人。如同所說，如來有兩種說法，一種是廣泛的，一種是簡略的，廣泛的勝過簡略的。 阿浮陀達磨（梵文：adbhuta-dharma），是指未曾有經。比如講述劫盡時的大變異，諸天身量的變化，大地震動等等。有人不相信這些事情，所以說這種未曾有經，是因為顯現業果報應和諸法的不可思議的力量。 憂波提舍（梵文：upadeśa），是指摩訶迦旃延（梵文：Mahākātyāyana）等諸位大智之人廣泛地解釋佛語。有人不相信這些是佛說的，佛爲了這個緣故，所以說有論經。因為經文有論，義理就容易理解。這十二部經被稱為佛法，法寶具足這樣的功德，所以應當禮敬。 僧寶論初清凈品第九 問：你先前說應當禮敬僧眾，為什麼應當禮敬？ 答：佛陀在各處都親自讚嘆僧眾。因為僧寶的戒品清凈，定品清凈，慧品清凈，解脫品清凈，解脫知見品清凈。他們值得被請，值得被禮敬，值得合掌供養，是無上的福田，能夠利益佈施者。戒品清凈，是指佛的弟子們持戒沒有瑕疵。
【English Translation】 English version: That (Sanskrit: tad) refers to the cause and condition of the scriptures. Why is that? The scriptures spoken by all Buddhas and sages must have their causes and conditions. These causes and conditions of the scriptures are either in the Sutras (Sanskrit: sūtra) or elsewhere. This is called Nidana (Sanskrit: nidāna, cause and condition). Avadana (Sanskrit: avadāna) refers to narrating the beginning and end in order. As it is said in the scriptures, the speech of the wise is orderly, meaningful, and explanatory, not causing confusion or distraction. This is called Avadana. Itivrttaka (Sanskrit: itivṛttaka) refers to the causes and conditions of the scriptures and the order of the scriptures. If these two types of scriptures are about past events, they are called Itivrttaka. Translated into Chinese, it means 'This matter was like this in the past.' Jataka (Sanskrit: jātaka) refers to telling stories of the past based on present events. Although the Tathagata also speaks of future events, those events are based on the past and present, so they are not explained separately. Vaipulya (Sanskrit: vaipulya) refers to the Buddha extensively explaining the scriptures, called Vaipulya. Some people do not believe this, thinking that all great sages love tranquility, do not like noise, detest worldly chaotic speech, and cut off the roots of enjoyment, so they do not like to explain extensively. As it is said in the scriptures, there are those who attain the Way and speak only one word after two months. To dispel this view, it is said that there are extensive scriptures for the benefit of others. As it is said, the Tathagata has two types of teachings, one extensive and one concise, with the extensive surpassing the concise. Adbhuta-dharma (Sanskrit: adbhuta-dharma) refers to the unprecedented scriptures. For example, telling of the great changes at the end of a kalpa, the changes in the body sizes of the devas, great earthquakes, and so on. Some people do not believe these things, so this unprecedented scripture is spoken because it reveals the inconceivable power of karmic retribution and all dharmas. Upadesha (Sanskrit: upadeśa) refers to Mahakatyayana (Sanskrit: Mahākātyāyana) and other great wise people extensively explaining the Buddha's words. Some people do not believe that these are spoken by the Buddha, so for this reason, the Buddha speaks of treatises on the scriptures. Because the scriptures have treatises, the meaning is easily understood. These twelve divisions of scriptures are called the Buddha-dharma, and the Dharma Jewel possesses such merits, so it should be revered. Treatise on the Sangha Jewel, First Chapter on Purity, Ninth Question: You said earlier that the Sangha should be revered, why should they be revered? Answer: The Buddha praises the Sangha himself in various places. Because the Sangha Jewel's precepts are pure, their samadhi is pure, their wisdom is pure, their liberation is pure, and their knowledge and vision of liberation are pure. They are worthy of being invited, worthy of being revered, worthy of being offered with palms together, they are the supreme field of merit, and they can benefit those who give. The purity of precepts means that the Buddha's disciples uphold the precepts without flaw.
乃至小罪深懷畏懼。又佛弟子不為福報生人天等。亦不怖畏墮地獄等。而勤持戒但樂善法。故名清凈。又持凈戒不限時節。不如婆羅門六月持戒。長夜受持乃至究竟。故名清凈。又持凈戒離於二邊。離五欲樂。亦離苦身。故名聖所愛戒。是戒名為智者所愛。又心凈故戒亦清凈。又深心止惡。不但守戒。怖畏後世。故名僧寶戒品清凈。定品清凈者。若定能生真智。故名清凈。慧品清凈者。若慧能盡煩惱。故名清凈。解脫清凈者。若得盡諸煩惱非但能遮。故名解脫清凈。解脫知見清凈者。于諸煩惱盡中得智。謂我生盡非未盡煩惱中言我生盡。是名解脫知見清凈。應請應禮應供養者。以能具足如是功德故。應求請禮敬供養福田者。于中殖福獲報無量。乃至涅槃。猶不可盡。能益施者。能令施者功德增益。如八功德田。滋茂五穀不令敗壞。僧田亦爾。成就八功德故。能令施種功德增長。是故應禮。
分別賢聖品第十
問曰。以何法故名之為僧。答曰。四行四得戒定慧等功德清凈故名為僧。四行者。行須陀洹。行斯陀含。行阿那含。行阿羅漢。四得者。須陀洹。斯陀含。阿那含。阿羅漢。行須陀洹有三種人。一隨信行。二隨法行。三隨無相行。信行者。若人未得空無我智。信佛法故隨佛語行。故名信行。如經中說。
【現代漢語翻譯】 現代漢語譯本：乃至對於微小的罪過也懷有深深的畏懼。而且佛弟子修持福報，不是爲了轉生到人天等善道，也不是因為害怕墮入地獄等惡道，而是精勤地持守戒律，只是爲了喜樂於善良的法。所以叫做『清凈』。而且持守清凈的戒律不限定時間，不像婆羅門教徒六個月持戒。佛弟子是長夜受持，乃至究竟圓滿，所以叫做『清凈』。而且持守清凈的戒律是遠離兩種極端，既不耽溺於五欲之樂，也不執著于苦行之身，所以叫做『聖所愛戒』，這種戒律被智者所喜愛。而且因為內心清凈，所以戒律也清凈。而且以深刻的內心止息惡行，不僅僅是守住戒條，更是畏懼來世的果報，所以說僧寶的戒品是清凈的。定品清凈，如果禪定能夠生出真正的智慧，所以叫做『清凈』。慧品清凈，如果智慧能夠斷盡煩惱，所以叫做『清凈』。解脫清凈，如果能夠斷盡一切煩惱，不僅僅是遮蓋，所以叫做『解脫清凈』。解脫知見清凈，對於諸煩惱的斷盡中獲得智慧，說『我生已盡』，而不是在未斷盡煩惱時說『我生已盡』，這叫做解脫知見清凈。『應請、應禮、應供養』，因為能夠具足這樣的功德。『應求請禮敬供養福田』，在僧眾這裡種植福田，獲得的果報是無量的，乃至涅槃都無法窮盡。能夠利益佈施者，能夠令佈施者的功德增長，如同八功德田，滋養茂盛五穀而不令其敗壞，僧田也是這樣。成就八功德的緣故，能夠令佈施的種子功德增長，因此應當禮敬。 分別賢聖品第十 問：以什麼法故稱為僧？答：以四行四得，戒定慧等功德清凈的緣故稱為僧。四行是：行須陀洹（Sotapanna，入流者），行斯陀含（Sakadagami，一來者），行阿那含（Anagami，不還者），行阿羅漢（Arahat，阿羅漢）。四得是：須陀洹，斯陀含，阿那含，阿羅漢。行須陀洹有三種人：一、隨信行，二、隨法行，三、隨無相行。信行者，如果人沒有得到空無我智，因為相信佛法而隨佛的教導修行，所以叫做信行。如經中所說。
【English Translation】 English version: Even towards minor offenses, they harbor deep fear. Furthermore, Buddhist disciples cultivate merit not for rebirth in heavens or human realms, nor out of fear of falling into hell realms, but diligently uphold the precepts solely for the joy of virtuous practices. Therefore, it is called 'purity'. Moreover, upholding pure precepts is not limited by time, unlike the Brahmins who observe precepts for six months. Buddhist disciples uphold them throughout the long night, even to the ultimate completion, hence it is called 'purity'. Furthermore, upholding pure precepts is to be free from two extremes, neither indulging in the pleasures of the five desires nor clinging to asceticism, therefore it is called 'precepts loved by the noble ones'. These precepts are loved by the wise. Moreover, because the mind is pure, the precepts are also pure. Furthermore, with a profound mind, they cease evil, not merely guarding the precepts, but also fearing the consequences in future lives. Therefore, it is said that the Sangha's (community) precepts are pure. The purity of Samadhi (concentration): if Samadhi can generate true wisdom, it is called 'purity'. The purity of Prajna (wisdom): if wisdom can exhaust afflictions, it is called 'purity'. The purity of liberation: if one can exhaust all afflictions, not merely concealing them, it is called 'purity of liberation'. The purity of the knowledge and vision of liberation: in the exhaustion of all afflictions, one attains wisdom, saying 'My birth is exhausted', and not saying 'My birth is exhausted' when afflictions are not yet exhausted. This is called the purity of the knowledge and vision of liberation. 'Worthy of offerings, worthy of reverence, worthy of veneration': because they are able to fully possess such merits. 'Worthy of seeking, requesting, revering, and venerating as a field of merit': planting the field of merit in the Sangha yields immeasurable rewards, even Nirvana cannot exhaust it. They can benefit the donors, enabling the donors' merits to increase, like the field of eight qualities, nourishing and flourishing the five grains without allowing them to decay. The Sangha field is also like this. Because it accomplishes the eight qualities, it can enable the merits of the seeds of giving to grow. Therefore, they should be revered. Chapter Ten: Distinguishing the Wise and the Noble Question: By what Dharma (law, teaching) is one called a Sangha (community)? Answer: Because of the purity of the four practices and four attainments, and the merits of Sila (precepts), Samadhi (concentration), Prajna (wisdom), etc., one is called a Sangha. The four practices are: the practice of a Sotapanna (stream-enterer), the practice of a Sakadagami (once-returner), the practice of an Anagami (non-returner), and the practice of an Arahat (worthy one). The four attainments are: Sotapanna, Sakadagami, Anagami, and Arahat. There are three types of practitioners of Sotapanna: first, one who follows by faith; second, one who follows by Dharma; and third, one who follows by non-appearance. One who follows by faith: if a person has not attained the wisdom of emptiness and no-self, but follows the Buddha's teachings because of faith in the Buddha's Dharma, they are called one who follows by faith. As it is said in the Sutras (discourses).
我於是事以信故行。若得真智則不但隨信行。如經中說知不作者不信者等是名上人。是故當知未得真智名隨信行。如經中說。若人於法能以少慧觀忍樂者是名信行。過凡夫地未得須陀洹果。于其中間不得命終是名信行。是人在聞思慧中正觀諸法。心忍欲樂。雖未得空無我智慧生世間似忍法心。自此以來名過凡夫地。所以者何。后當廣說。若無信等五根。是人則住外凡夫中。是人漸習得暖法等修慧。仍本名故亦名信行。以終不及法行人故。是經應言要必當得須陀洹果。不應言不得命終。所以者何。是信行者以尚遠故。如郁伽長者供養眾僧。天神示言某是阿羅漢。某是行阿羅漢者。乃至某是須陀洹。某是行須陀洹者。若在十五心中。不可得示。當知行須陀洹者有近有遠是名信行。法行者。是人得空無我智。在暖頂忍第一法中。隨順法行。謂空無我等是名法行。是二行人入見諦道見滅諦故名無相行。是三種人。名行須陀洹果者。世俗道中無斷結故。不得名為行。三果者。此事後當說。須陀洹者。如佛經說。若人斷三結。身見疑戒取名須陀洹。不墮惡道。必得正智極至七有。問曰。若須陀洹。見諦所斷煩惱都盡。滅無量苦。如池喻經說。何故但言斷三結耶。答曰。此事後當廣說。謂身見盡故余等亦盡。不墮惡道者。后業聚中。
【現代漢語翻譯】 現代漢語譯本：我因此事因為相信的緣故而行事。如果得到真正的智慧，就不只是隨信而行了。如經中所說，『知不作者，不信者』等，這叫做上人。因此應當知道，未得到真正智慧的叫做隨信而行。如經中所說，『如果有人對於佛法，能夠以少許智慧觀察、忍耐、喜樂，這叫做信行。』超過凡夫的境界，但未得到須陀洹果（Sotapanna，入流果）。在這期間不會死亡，這叫做信行。這個人于聞思慧中正確地觀察諸法，內心忍耐並喜愛。雖然未得到空無我（Sunyata and Anatman，空性和無我）的智慧，但能生起世間相似的忍法之心。從此以後，叫做超過凡夫的境界。為什麼呢？後面將詳細說明。如果沒有信等五根（Five roots of faith，信等五種根本的善法），這個人就住在外凡夫中。這個人逐漸修習得到暖法（Usma-gata，四加行位的第一個階段）等修慧，仍然因為原本的名稱，也叫做信行。因為最終不能及於法行人（Dharmanusarin，隨法行者）的緣故。這部經應該說『必定能夠得到須陀洹果』，不應該說『不會死亡』。為什麼呢？因為信行者還很遙遠。比如郁伽長者（Ugga，一位富有的在家居士）供養眾僧，天神顯示說，『某是阿羅漢（Arhat，阿羅漢），某是行阿羅漢者，乃至某是須陀洹，某是行須陀洹者。』如果在十五心中，不可能顯示。應當知道行須陀洹者有近有遠，這叫做信行。 法行者（Dharmanusarin，隨法行者）。這個人得到空無我智，在暖、頂（Murddhan，四加行位的第二個階段）、忍（Ksanti，四加行位的第三個階段）、第一法（Agradharma，四加行位的第四個階段）中，隨順法行，所謂空無我等，這叫做法行。這兩種人進入見諦道（Darshana-marga，見道），因為見到滅諦（Nirodha-satya，滅諦）的緣故，叫做無相行（Animitta-gati，無相行）。這三種人，叫做行須陀洹果者。在世俗道中沒有斷結（Kleshas，煩惱），所以不能叫做行三果者（Anagamin，不還果）。這件事後面將說明。須陀洹（Sotapanna，入流果）。如佛經所說，『如果有人斷了三種結（Three bonds，三種結縛）：身見（Satkayadristi，有身見）、疑（Vicikitsa，懷疑）、戒取（Silavrataparamarsa，戒禁取見），叫做須陀洹。』不墮落惡道，必定得到正智，最多七次往返。問：如果須陀洹，見諦所斷的煩惱都已斷盡，滅除無量痛苦，如池喻經所說，為什麼只說斷了三種結呢？答：這件事後面將詳細說明。所謂身見斷盡的緣故，其餘的也斷盡。不墮落惡道，在後業聚中。
【English Translation】 English version: Therefore, I act in this matter because of faith. If one attains true wisdom, one will not merely act according to faith. As it is said in the scriptures, 'Those who know and do not act, those who do not believe,' these are called superior people. Therefore, it should be known that those who have not attained true wisdom are called those who act according to faith. As it is said in the scriptures, 'If a person, regarding the Dharma, can observe, endure, and delight with little wisdom, this is called faith-conduct.' Having surpassed the state of ordinary beings but not yet attained the Sotapanna-fruit (Sotapanna, Stream-enterer), one will not die in between; this is called faith-conduct. This person correctly observes all dharmas in hearing, thinking, and wisdom, and the mind endures and delights. Although one has not attained the wisdom of emptiness and no-self (Sunyata and Anatman, emptiness and no-self), one can generate a worldly-like mind of enduring the Dharma. From this point onward, it is called surpassing the state of ordinary beings. Why? It will be explained in detail later. If there are no five roots of faith (Five roots of faith, five fundamental good dharmas such as faith), this person dwells among external ordinary beings. This person gradually cultivates and attains the warmth dharma (Usma-gata, the first stage of the four preparatory practices) and other wisdoms of cultivation, and is still called faith-conduct because of the original name. Because one ultimately cannot reach the Dharma-follower (Dharmanusarin, one who follows the Dharma). This sutra should say, 'One will surely attain the Sotapanna-fruit,' and should not say, 'One will not die.' Why? Because the faith-conduct practitioner is still far away. For example, when the householder Ugga (Ugga, a wealthy lay devotee) made offerings to the Sangha, the deities revealed, 'So-and-so is an Arhat (Arhat, one who has attained liberation), so-and-so is practicing to be an Arhat, and so-and-so is a Sotapanna, so-and-so is practicing to be a Sotapanna.' If it were within fifteen minds, it would be impossible to reveal. It should be known that those practicing to be Sotapannas are near and far; this is called faith-conduct. The Dharma-follower (Dharmanusarin, one who follows the Dharma). This person attains the wisdom of emptiness and no-self, and in warmth, peak (Murddhan, the second stage of the four preparatory practices), forbearance (Ksanti, the third stage of the four preparatory practices), and the foremost dharma (Agradharma, the fourth stage of the four preparatory practices), follows the Dharma-conduct, namely emptiness and no-self, etc.; this is called Dharma-conduct. These two types of people enter the path of seeing the truth (Darshana-marga, the path of seeing), and because they see the truth of cessation (Nirodha-satya, the truth of cessation), it is called the conduct of no-sign (Animitta-gati, the conduct of no-sign). These three types of people are called those who are practicing to attain the Sotapanna-fruit. In the worldly path, because the bonds (Kleshas, afflictions) are not severed, they cannot be called those who are practicing to attain the Anagamin-fruit (Anagamin, Non-returner). This matter will be explained later. Sotapanna (Sotapanna, Stream-enterer). As it is said in the Buddhist scriptures, 'If a person severs the three bonds (Three bonds, three fetters): self-view (Satkayadristi, view of self), doubt (Vicikitsa, doubt), and clinging to rites and rituals (Silavrataparamarsa, adherence to rites and rituals), this is called a Sotapanna.' One will not fall into evil destinies and will surely attain right wisdom, at most returning seven times. Question: If a Sotapanna has completely eradicated the afflictions severed by seeing the truth and extinguished immeasurable suffering, as it is said in the simile of the pond, why is it only said that three bonds are severed? Answer: This matter will be explained in detail later. Because self-view is completely eradicated, the others are also eradicated. One will not fall into evil destinies, in the accumulation of later karma.
亦當廣說。必至菩提者。是人入法流中必至涅槃。如木在恒河離八因緣。必到大海。極七有者。是人於七世中無漏智熟。如歌羅羅等七日變成。又如服酥等極至七日。堅病則消。又如親族限至七世。又如七步蛇螫人身時。以四大力故得至七步。以毒力故不得至八。又欺誑法極至七世。又如七日出時則劫燒盡。如是七世集無漏慧燒煩惱盡。又法應七有。有須陀洹今世入涅槃。有第二第三極至第七。是名須陀洹。行斯陀含者。思惟所斷結有九品。若斷一二至三四五。是名行斯陀含者。有人言。以一無礙道斷。是事不然。佛經中說以無量心斷。如斧柯喻經中說。又行斯陀含者。亦名家家。是人或二或三往來。或於現身得入涅槃。是名行斯陀含者。斯陀含者。一來此間便入涅槃。是人思惟所斷結薄。住是薄中名斯陀含。是斯陀含。或今世入涅槃。行阿那含者。若斷第七第八品結。是人皆名行阿那含。斷第八品。是名一種。行阿那含者。或有今世即入涅槃。盡離欲界九品結故名阿那含。是阿那含。差別八種。所謂中陰滅者。有生有滅者。有不行滅者。有行滅者。有上行至阿迦尼吒滅者。有至無色處者。有轉世者。有現滅者。隨上中下根故有差別。中陰滅者亦有三種。上中下根。有阿那含深厭世間。有少障礙。不得現滅。是人則于
中陰中滅。生亦三種。謂生滅者。行滅者。不行滅者。生滅者生時深厭離有即入涅槃。是名生滅。以根利故或有生已諸無漏道自然在前不加勤行而入涅槃。是不行滅。以根中故。或有生已深畏受身。勤修行道。乃入涅槃。是名行滅。以根鈍故。上行滅者亦有三種。若從一處終。至一處生。便入涅槃。是名利根。二三處生。是名中根。一切處終一切處生。是名鈍根。從初禪至廣果天是名決定。到廣果已若生凈居。是人不復到無色處。以樂慧故。若入無色處者。是人終不生凈居天。以樂定故。轉世者。若先世得須陀洹果．斯陀含果。後轉身得阿那含果。是人不入色無色界。現滅者。第一利根。即于現身得入涅槃。復有二人。一名信解脫。二名見得。是二人者根差別故。若鈍根學人在思惟道名信解脫。利名見得。若阿那含具八解脫是名身證。是等皆名行阿羅漢者。以斷結同故。若盡斷滅一切煩惱名阿羅漢。阿羅漢有九種。退相守相。死相．可進相．住相．不壞相．慧解脫相．俱解脫相．不退相。是諸阿羅漢。以得信等根故有差別。最鈍根者是名退相退失三昧。退三昧故無漏智慧不能現前。守相者。根小勝故。若護三昧則不退失。不護則退。前退相者雖護亦退。死相者。根又小勝。深厭諸有。是人不能得三昧故。無漏智慧難得
【現代漢語翻譯】 現代漢語譯本 中陰（Antarabhava）中滅度。生的種類也有三種，即生滅者、行滅者和不行滅者。生滅者，是指在出生時就對有（bhava）深感厭離，立即進入涅槃（Nirvana）的人，這稱為生滅。因為根器銳利，有些人出生后，各種無漏道（anasrava-marga）自然而然地出現在面前，無需額外努力修行就能進入涅槃，這稱為不行滅。因為根器中等，有些人出生后，深深畏懼承受身體，勤奮修行，最終進入涅槃，這稱為行滅，因為根器遲鈍。上面所說的行滅者也有三種。如果從一個地方死亡，到另一個地方出生，就進入涅槃，這稱為利根。在兩三個地方出生，稱為中根。在所有地方死亡，在所有地方出生，這稱為鈍根。從初禪（prathama-dhyana）到廣果天（Brihatphala），這是確定的。到達廣果天后，如果生到凈居天（Suddhavasa），這個人就不會再到無色界（arupa-dhatu），因為他喜歡智慧。如果進入無色界，這個人最終不會生到凈居天，因為他喜歡禪定。轉世者，如果前世獲得了須陀洹果（Srotapanna-phala）、斯陀含果（Sakridagamin-phala），後世轉生獲得了阿那含果（Anagamin-phala），這個人不會進入色無色界。現滅者，第一種是利根，即在今生就能進入涅槃。還有兩種人，一種叫信解脫（sraddhadhimukta），一種叫見得（dristiprapta）。這兩種人是因為根器的差別。如果鈍根的學人在思惟道（bhavana-magga），稱為信解脫，利根的稱為見得。如果阿那含（Anagamin）具備八解脫（asta-vimoksha），稱為身證（kayasaksi）。這些人都可以稱為行阿羅漢（Arhat），因為他們斷除煩惱的結果相同。如果完全斷滅一切煩惱，稱為阿羅漢（Arhat）。阿羅漢有九種：退相、守相、死相、可進相、住相、不壞相、慧解脫相、俱解脫相、不退相。這些阿羅漢因為獲得信等根（sraddha-indriya）而有差別。最遲鈍的根器稱為退相，會退失三昧（samadhi）。因為退失三昧，無漏智慧（anasrava-jnana）無法顯現。守相者，根器稍微勝過前者，如果守護三昧就不會退失，不守護就會退失。前一種退相者，即使守護也會退失。死相者，根器又稍微勝過前者，深深厭惡諸有。因為這個人無法獲得三昧，無漏智慧難以獲得。
【English Translation】 English version Extinction in the intermediate state (Antarabhava). There are also three types of births: those who extinguish at birth, those who extinguish through practice, and those who extinguish without practice. Those who extinguish at birth are those who, upon being born, deeply detest existence (bhava) and immediately enter Nirvana. This is called extinguishing at birth. Because of sharp faculties, some, upon being born, naturally have all the undefiled paths (anasrava-marga) before them and enter Nirvana without additional effort. This is called extinguishing without practice. Because of medium faculties, some, upon being born, deeply fear receiving a body and diligently practice the path, eventually entering Nirvana. This is called extinguishing through practice, because of dull faculties. The aforementioned extinguishing through practice also has three types. If one dies in one place and is born in another, and then enters Nirvana, this is called sharp faculties. Being born in two or three places is called medium faculties. Dying in all places and being born in all places is called dull faculties. From the first Dhyana (prathama-dhyana) to the Heaven of Great Fruit (Brihatphala), this is certain. Having reached the Heaven of Great Fruit, if one is born in the Pure Abodes (Suddhavasa), that person will not go to the Formless Realm (arupa-dhatu) again, because they delight in wisdom. If one enters the Formless Realm, that person will ultimately not be born in the Pure Abodes, because they delight in concentration. Those who transmigrate, if in a previous life they attained the fruit of Stream-enterer (Srotapanna-phala) or Once-returner (Sakridagamin-phala), and in a later life attain the fruit of Non-returner (Anagamin-phala), that person will not enter the realms of form and formlessness. Those who extinguish in the present, the first are those with sharp faculties, who can enter Nirvana in this very life. There are also two types of people: one is called 'Faith-liberated' (sraddhadhimukta), and the other is called 'Vision-attained' (dristiprapta). These two types of people differ because of their faculties. If a student with dull faculties is on the path of cultivation (bhavana-magga), they are called 'Faith-liberated'; if they have sharp faculties, they are called 'Vision-attained'. If an Anagamin (Non-returner) possesses the eight liberations (asta-vimoksha), they are called 'Body-witness' (kayasaksi). All these can be called Arhats (Arhat) who practice, because they have the same result of cutting off fetters. If one completely cuts off all afflictions, they are called an Arhat (Arhat). There are nine types of Arhats: those who are prone to decline, those who are prone to guarding, those who are prone to death, those who are capable of advancing, those who abide, those who are indestructible, those who are liberated by wisdom, those who are liberated in both ways, and those who do not decline. These Arhats differ because they have attained roots such as faith (sraddha-indriya). The dullest faculties are called prone to decline, and they will lose Samadhi (samadhi). Because they lose Samadhi, undefiled wisdom (anasrava-jnana) cannot manifest. Those who are prone to guarding have slightly superior faculties; if they guard Samadhi, they will not decline; if they do not guard it, they will decline. The former, those prone to decline, will decline even if they guard it. Those who are prone to death have slightly superior faculties again, and they deeply detest all existence. Because this person cannot attain Samadhi, undefiled wisdom is difficult to obtain.
現前。設得喜失故求死也。住相者。若得三昧不進不退是名住相。前三種在退分三昧。住相者在住分三昧。可進相者。若得三昧轉深增益。是人住在增分三昧。不壞相者。得三昧已種種因緣不能敗壞。是人住在達分三昧。慧最利故。善取三昧入住起相。故不可壞。因滅盡定故。有二人不得此定名慧解脫。得此定者名俱解脫。不退相者。所得功德盡無退失。如經中說。佛語比丘。若我弟子以床輿我。我先所得盡無退失。如是九種名無學人。先十八學人及九無學。是二十七人。名為一切世間福田。僧中具足。是故應禮也。
福田品第十一
問曰。以何等故此諸賢聖名為福田。答曰。斷貪恚等諸煩惱盡故名福田。如說稊稗不去害善穀苗。是故施無慾人。得報利大。又是人心空故名福田。所以者何。以空相故諸貪恚等煩惱不起。不生惡業。又諸賢聖得不作法故名福田。又是人等所得禪定皆悉清凈。永離大小諸煩惱故。又棄捨憂樂。故名福田。又能斷除五種心縛心得清凈故名福田。又成就八種功德田故。又以七定具善護心故。又能盡滅七種漏故。無諸漏失。又具足戒等七凈法故。又能成就少欲知足等八功德故。又能度彼岸及勤求度故名福田。又經中說。但能發心欲行善法尚多利益。況修行耶。是諸賢聖常行善法故名
【現代漢語翻譯】 現代漢語譯本 現前（xiàn qián）：如果因為得到喜悅失去快樂而求死。住相者（zhù xiàng zhě）：如果得到三昧（sān mèi，Samadhi，一種精神集中狀態）不進不退，這叫做住相。前三種情況屬於退分三昧（tuì fēn sān mèi）。住相者屬於住分三昧（zhù fēn sān mèi）。可進相者（kě jìn xiàng zhě）：如果得到三昧后更加深入，不斷增益，這個人住在增分三昧（zēng fēn sān mèi）。不壞相者（bù huài xiàng zhě）：得到三昧后，種種因緣都不能破壞，這個人住在達分三昧（dá fēn sān mèi）。因為智慧最銳利，善於掌握三昧的入、住、起相，所以不可破壞。因為滅盡定（miè jìn dìng）的緣故，有二人不得此定，名叫慧解脫（huì jiě tuō）。得到此定的人名叫俱解脫（jù jiě tuō）。不退相者（bù tuì xiàng zhě）：所得到的功德完全沒有退失。如經中所說，佛告訴比丘（bǐ qiū，bhiksu，和尚），『如果我的弟子用床抬著我，我先前所得的功德完全沒有退失。』像這樣的九種人，名叫無學人（wú xué rén）。先前十八種學人（xué rén）和九種無學人，這二十七人，名叫一切世間福田（fú tián），僧團中具足，所以應當禮敬。 福田品第十一 問：因為什麼緣故這些賢聖（xián shèng）被稱為福田？答：因為斷除了貪（tān）、嗔（chēn）等各種煩惱，完全滅盡的緣故，所以名叫福田。如經中所說，『如果稊稗（tí bài）不去掉，就會危害好的穀苗。』所以佈施給無慾之人，得到的果報利益很大。而且這些人心空（xīn kōng），所以名叫福田。為什麼呢？因為空相（kōng xiàng）的緣故，各種貪嗔等煩惱不會生起，不會產生惡業。而且各種賢聖得到不作法（bù zuò fǎ）的緣故，所以名叫福田。而且這些人所得到的禪定（chán dìng）都非常清凈，永遠遠離大小各種煩惱的緣故。而且棄捨憂愁和快樂，所以名叫福田。而且能夠斷除五種心縛（xīn fù），使得心得到清凈的緣故，所以名叫福田。而且成就八種功德田（gōng dé tián）的緣故。而且以七定（qī dìng）具足善於守護心的緣故。而且能夠完全滅盡七種漏（qī zhǒng lòu）的緣故，沒有各種漏失。而且具足戒（jiè）等七種清凈法的緣故。而且能夠成就少欲知足（shǎo yù zhī zú）等八種功德的緣故。而且能夠度過彼岸（bǐ àn）以及勤求度過的緣故，所以名叫福田。而且經中說，『即使只是發心想要行善法，尚且有很大的利益，更何況是修行呢？』這些賢聖常常行善法，所以名叫福田。
【English Translation】 English version Present: If one seeks death because of gaining joy and losing happiness. Dwelling in characteristics: If one attains Samadhi (sān mèi, a state of mental concentration) without progressing or regressing, this is called dwelling in characteristics. The first three conditions belong to regressive Samadhi. Dwelling in characteristics belongs to dwelling Samadhi. Capable of progressing in characteristics: If one attains Samadhi and it becomes deeper and more beneficial, this person dwells in progressive Samadhi. Indestructible characteristics: Having attained Samadhi, various causes and conditions cannot destroy it; this person dwells in attained Samadhi. Because of the keenest wisdom, one is skilled in grasping the entering, dwelling, and arising characteristics of Samadhi, therefore it is indestructible. Because of the cessation attainment (miè jìn dìng), there are two types of people who do not attain this attainment, called wisdom liberation (huì jiě tuō). Those who attain this attainment are called both liberation (jù jiě tuō). Non-regressive characteristics: All the merits attained are without regression. As it is said in the sutra, the Buddha told the Bhikshus (bǐ qiū, monks), 'If my disciples carry me on a bed, all the merits I have previously attained will not be lost.' These nine types of people are called non-learners (wú xué rén). The previous eighteen learners (xué rén) and nine non-learners, these twenty-seven people, are called fields of merit (fú tián) for all the world. They are complete in the Sangha, therefore they should be revered. Chapter Eleven: Fields of Merit Question: For what reason are these virtuous sages called fields of merit? Answer: Because they have cut off greed (tān), hatred (chēn), and other afflictions, completely extinguishing them, therefore they are called fields of merit. As it is said in the sutra, 'If weeds are not removed, they will harm good grain.' Therefore, giving to those without desire yields great benefits. Moreover, these people's minds are empty (xīn kōng), therefore they are called fields of merit. Why? Because of the characteristic of emptiness (kōng xiàng), various afflictions such as greed and hatred do not arise, and evil karma is not produced. Moreover, various virtuous sages attain non-action (bù zuò fǎ), therefore they are called fields of merit. Moreover, the Samadhis (chán dìng) attained by these people are all pure, forever free from various major and minor afflictions. Moreover, they abandon sorrow and joy, therefore they are called fields of merit. Moreover, they can cut off the five mental bonds (xīn fù), causing the mind to become pure, therefore they are called fields of merit. Moreover, they accomplish the eight fields of merit (gōng dé tián). Moreover, they are fully equipped with the seven Samadhis (qī dìng) and are skilled in guarding the mind. Moreover, they can completely extinguish the seven outflows (qī zhǒng lòu), without any leakage. Moreover, they are fully equipped with the seven pure laws such as precepts (jiè). Moreover, they can accomplish the eight merits such as few desires and contentment (shǎo yù zhī zú). Moreover, they can cross to the other shore (bǐ àn) and diligently seek to cross, therefore they are called fields of merit. Moreover, it is said in the sutra, 'Even just generating the intention to perform good deeds still has great benefits, how much more so for practicing?' These virtuous sages constantly perform good deeds, therefore they are called fields of merit.
福田。又經中說。誰施主家有持戒比丘。受供養已入無量定。是施主家得無量福。眾中有入無量三昧無相三昧無動三昧。能令施主得無量報故名福田。又經中說。三事和合故得大福。一曰有信。二曰施物。三曰福田。于眾僧中多功德人。功德人中。信心易生。又施眾僧具九因緣故獲大果。又施眾僧以受者凈故施必清凈。又施有八種。有清凈心少施物亦少施破戒人。有清凈心少所施物多施破戒人有清凈心少施物亦少施持戒人。有清凈心少所施物多施持戒人。有清凈心多施四種物亦爾。于僧中施必當成就若二若三。一切善人皆因眾僧增益功德。然後隨意迴向菩提。又所施僧。此物皆當得解脫果。于生死中終不能盡。又所施眾僧皆為嚴心。又若於一人生信凈心或時可壞。于眾僧中信心清凈終不壞敗。又於一人生愛敬心。或不能廣。于眾僧中生信敬心。緣無量故心則廣大。又施為一切入僧數人。以心大故果報亦大。以是等緣諸賢聖人名為福田。是故應禮。◎
◎吉祥品第十二
以是三寶功德具足故經初說。又此三寶於一切世間第一吉祥。如吉祥偈說。佛法及眾僧是名最吉祥。復有諸經以吉祥為初學者增壽萬歲。名聞流佈。是作經者意也。如阿陀等字貫在經初此非吉相。后當廣說。若求第一最吉祥者三寶是也。應當
【現代漢語翻譯】 現代漢語譯本：福田。還有經書中說，如果施主家中有持戒的比丘（bhiksu，佛教出家男眾），接受供養後進入無量定（asamkhyata-samadhi，數量極多的禪定），那麼這個施主家就能得到無量的福報。僧眾中有人能入無量三昧（asamkhyata-samadhi，數量極多的禪定），無相三昧（animitta-samadhi，不執著于任何表象的禪定），無動三昧（anenja-samadhi，不受任何事物動搖的禪定），能讓施主得到無量的回報，所以稱為福田。還有經書中說，三件事和合在一起就能得到大的福報：一是具有信心，二是佈施的物品，三是福田。在僧眾中，對有功德的人，信心容易產生。還有，佈施給僧眾具備九種因緣，所以能獲得大的果報。還有，佈施給僧眾，因為接受者清凈，所以佈施必定清凈。還有佈施有八種：有清凈心，少量佈施物品，也少量佈施給破戒的人；有清凈心，少量佈施物品，大量佈施給破戒的人；有清凈心，少量佈施物品，也少量佈施給持戒的人；有清凈心，少量佈施物品，大量佈施給持戒的人；有清凈心，大量佈施四種物品，情況也是如此。在僧眾中佈施必定能夠成就，無論是兩種還是三種。一切善人都因為僧眾而增加功德，然後隨意迴向菩提（bodhi，覺悟）。還有，所佈施給僧眾的物品，都應當得到解脫的果報，在生死輪迴中終究不能窮盡。還有，所佈施給僧眾的，都是爲了莊嚴內心。還有，如果對一個人產生信心和清凈心，有時可能會壞滅，但在僧眾中，信心清凈最終不會壞敗。還有，對一個人產生愛敬心，或許不能廣大，但在僧眾中產生信敬心，因為所緣的對象是無量的，所以心就廣大。還有，佈施是爲了讓一切人都進入僧眾的行列，因為心量廣大，所以果報也大。因為這些因緣，諸位賢聖人被稱為福田，所以應當禮敬。 吉祥品第十二 因為三寶（triratna，佛、法、僧）的功德具足，所以在經文的開頭說。還有，這三寶在一切世間是最吉祥的。如吉祥偈所說：『佛、法及眾僧，是名最吉祥。』還有一些經文認為，以吉祥作為開始，能讓初學者增壽萬歲，名聲流佈，這是作經者的用意。如阿陀等字貫穿在經文的開頭，這不是吉相，後面會詳細說明。如果尋求第一最吉祥的事物，那就是三寶，應當如此。
【English Translation】 English version: Fields of Merit. Moreover, the sutra says: 'If a donor's family has a precept-holding bhiksu (bhiksu, a Buddhist monk) who, after receiving offerings, enters immeasurable samadhi (asamkhyata-samadhi, countless concentrations), then that donor's family will obtain immeasurable blessings.' Among the Sangha (sangha, the Buddhist community), there are those who can enter immeasurable samadhi (asamkhyata-samadhi, countless concentrations), signless samadhi (animitta-samadhi, concentration without attachment to appearances), and unwavering samadhi (anenja-samadhi, concentration unshaken by anything), enabling donors to receive immeasurable rewards, hence the name 'Fields of Merit.' Furthermore, the sutra says that great blessings are obtained when three things are in harmony: first, having faith; second, the objects of giving; and third, the fields of merit. Among the Sangha, faith is easily generated towards those with merit. Moreover, giving to the Sangha possesses nine causes, thus obtaining great results. Furthermore, giving to the Sangha is pure because the recipients are pure. Moreover, there are eight kinds of giving: having a pure mind, giving a small amount of goods, and also giving a small amount to those who break precepts; having a pure mind, giving a small amount of goods, and giving a large amount to those who break precepts; having a pure mind, giving a small amount of goods, and also giving a small amount to those who hold precepts; having a pure mind, giving a small amount of goods, and giving a large amount to those who hold precepts; having a pure mind, giving a large amount of the four kinds of goods, the situation is also the same. Giving to the Sangha will surely be accomplished, whether it be two or three. All virtuous people increase their merit because of the Sangha, and then freely dedicate it towards bodhi (bodhi, enlightenment). Furthermore, the goods given to the Sangha should all attain the fruit of liberation, and will never be exhausted in the cycle of birth and death. Furthermore, what is given to the Sangha is all for adorning the mind. Furthermore, if faith and a pure mind arise in one person, they may sometimes be destroyed, but in the Sangha, faith and purity will never be destroyed. Furthermore, generating love and respect for one person may not be extensive, but generating faith and respect in the Sangha, because the objects of focus are immeasurable, the mind becomes vast. Furthermore, giving is for all those who enter the Sangha, and because the mind is vast, the results are also great. Because of these causes, the virtuous and noble ones are called Fields of Merit, therefore they should be revered. Chapter Twelve: Auspiciousness Because the merits of the Three Jewels (triratna, Buddha, Dharma, Sangha) are complete, it is said at the beginning of the sutra. Furthermore, these Three Jewels are the most auspicious in all the world. As the auspicious verse says: 'The Buddha, the Dharma, and the Sangha, these are called the most auspicious.' Furthermore, some sutras consider auspiciousness as a beginning, enabling beginners to increase their lifespan by ten thousand years and spread their fame, this is the intention of the sutra writer. Such as the letters 'A-da' and others strung at the beginning of the sutra, this is not an auspicious sign, and will be explained in detail later. If seeking the first and most auspicious thing, it is the Three Jewels, it should be so.
歸依。如吉祥偈說。
諸天世人中 無上尊導師 佛為大覺者 是名最吉祥 若人于佛所 安信心不動 奉持清凈戒 是名最吉祥 遠離愚癡人 親近有智者 可敬者則敬 是為最吉祥
是故應禮三寶。以最吉祥故。我經初說◎。
成實論卷第一 大正藏第 32 冊 No. 1646 成實論
成實論卷第二
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎立論品第十三
今欲論佛法饒益於世間。佛以大悲心為廣利益一切世間故說是法無所齊限。如或有人但為婆羅門故說解脫經。佛所說經皆為度脫四品眾生乃至畜生亦不限礙。問曰。不應造論論佛語也。所以者何。若佛自論可名為論。若佛不論余不能論。所以者何。一切智人意趣難解。不知何所為故而說是事。若不得佛意妄有所說則為自傷。如經中說。二人謗佛。一以不信憎惡故謗。二雖有信于佛所說不能諦受亦名謗佛。設有真智不知佛意。尚不能得論佛所言。況未得者而欲造論論佛意耶。所以者何。如異論經中。佛為觸故說如是事。諸比丘等種種異論皆不得佛意。又如長老摩訶迦旃延語諸比丘。如伐大樹棄捨根莖但取枝葉。汝等亦爾。舍離如來而問我耶。若摩訶迦旃延于論議中自喻枝葉。何況
【現代漢語翻譯】 現代漢語譯本：歸依。如吉祥偈（一種讚頌詩）所說：
『諸天世人中，無上尊導師， 佛（Buddha，覺悟者）為大覺者，是名最吉祥。 若人于佛所，安信心不動， 奉持清凈戒，是名最吉祥。 遠離愚癡人，親近有智者， 可敬者則敬，是為最吉祥。』
是故應當禮敬三寶（佛、法、僧），因為這是最吉祥的。我的經文一開始就這麼說。
《成實論》卷第一 大正藏第 32 冊 No. 1646 《成實論》
《成實論》卷第二
訶梨跋摩（Harivarman，論師名）造
姚秦三藏鳩摩羅什（Kumarajiva，譯經師名）譯
◎立論品第十三
現在想要論述佛法對世間的饒益。佛以大悲心爲了廣泛利益一切世間，所以說此法沒有限制。比如有人只為婆羅門（Brahman，印度教祭司）的緣故說解脫經。佛所說的經都是爲了度脫四品眾生乃至畜生，也沒有限制。有人問：不應該造論來評論佛語。為什麼呢？如果佛自己論述，可以稱為論。如果佛不作論，其他人不能作論。為什麼呢？一切智人（指佛）的意趣難以理解，不知道他爲了什麼緣故而說這件事。如果不能理解佛的意圖，妄加評論，就會自傷。如經中所說，有二人誹謗佛。一是因不信而憎惡誹謗，二是雖有信，但對於佛所說不能如實接受，也算是誹謗佛。即使有真正的智慧，如果不知道佛的意圖，尚且不能評論佛所說的話，何況沒有得到真智的人想要造論來評論佛的意圖呢？為什麼呢？如《異論經》中，佛爲了某種因緣（觸）而說這件事。諸比丘（bhikkhu，佛教僧侶）等種種不同的議論，都不能理解佛的意圖。又如長老摩訶迦旃延（Mahākātyāyana，佛陀弟子名）對諸比丘說：如同砍伐大樹，丟棄根莖，只取枝葉。你們也是這樣，捨棄如來（Tathāgata，佛的稱號）而問我嗎？如果摩訶迦旃延在論議中自比為枝葉，何況...
【English Translation】 English version: Homage. As the auspicious verse (a type of praise poem) says:
'Among gods and humans, the supreme guide, The Buddha (Buddha, the awakened one) is the greatly enlightened one, this is called most auspicious. If a person in the Buddha's presence, establishes unwavering faith, Upholds pure precepts, this is called most auspicious. Keeps away from the foolish, draws near to the wise, Respects those who are worthy of respect, this is most auspicious.'
Therefore, one should pay homage to the Triple Gem (Buddha, Dharma, Sangha), because it is most auspicious. My scripture begins by saying this.
Treatise on the Establishment of Truth, Volume 1 Taisho Tripitaka, Volume 32, No. 1646, Treatise on the Establishment of Truth
Treatise on the Establishment of Truth, Volume 2
Composed by Harivarman (Harivarman, name of a commentator)
Translated by Kumarajiva (Kumarajiva, name of a translator of scriptures) of the Yao Qin Dynasty
◎ Chapter 13: Establishing the Treatise
Now I wish to discuss how the Buddha's Dharma benefits the world. The Buddha, with great compassion, in order to broadly benefit all beings in the world, speaks this Dharma without limitations. For example, someone might speak the Sutra of Liberation only for the sake of Brahmins (Brahman, Hindu priests). The sutras spoken by the Buddha are all for liberating beings of the four classes, even animals, without restriction. Someone asks: One should not create a treatise to comment on the Buddha's words. Why? If the Buddha himself comments, it can be called a treatise. If the Buddha does not create a treatise, others cannot. Why? The intentions of the All-Knowing One (referring to the Buddha) are difficult to understand; one does not know for what reason he speaks of this matter. If one cannot understand the Buddha's intention and makes reckless comments, it will be self-harming. As it is said in the sutra, there are two types of people who slander the Buddha. One slanders out of disbelief and hatred, and the other, although having faith, cannot truly accept what the Buddha says, and is also considered to be slandering the Buddha. Even if one has true wisdom, if one does not know the Buddha's intention, one still cannot comment on the Buddha's words, let alone those who have not attained true wisdom wanting to create a treatise to comment on the Buddha's intention? Why? As in the Sutra of Different Views, the Buddha speaks of this matter for a certain cause (contact). The various different discussions of the bhikkhus (bhikkhu, Buddhist monks), etc., all fail to understand the Buddha's intention. Furthermore, the elder Mahākātyāyana (Mahākātyāyana, name of a disciple of the Buddha) said to the bhikkhus: It is like felling a large tree, discarding the roots and trunk, and only taking the branches and leaves. You are also like this, abandoning the Tathāgata (Tathāgata, an epithet of the Buddha) and asking me? If Mahākātyāyana compares himself to branches and leaves in the discussion, what about...
餘人能解佛語。又佛問舍利弗。云何學人云何數法人。三問不答。又佛為一切諸法根本。唯佛能解。餘人不能。又阿難白佛。遇善知識于得道中則為半利。亦有道理。所以者何。以二因緣正見得生。一從他聞。二自正念。佛語阿難。但善知識則為具足得道利己。又如佛言。若我為人有所說法。是人不得我意故生諍訟。今諸論師各有所執。或言過去未來有法。或有言無。當知如是諸論師等不解如來隨宜所說故生諍訟。又如阿難為三摩提說諸所受皆名為苦。爾時佛語諸比丘言。汝觀阿難仿像是義。
又諸論者謂。阿羅漢應先受供養。比丘不知。便往問佛。佛言。於我法中前出家者應先受供養。飲食粗事。猶尚不能知。況如來意說微妙法。以此等故不應造論。答曰不然。所以者何。有因緣故能知他意。如偈中說。能知說者意所趣向亦知說者欲說何事。有二種道聖道世間道。后當廣說。以此道故知說者意。又異論經中。佛亦盡聽。又迦旃延等大論議師。得佛意故佛皆贊善。又優陀夷比丘曇摩塵那比丘尼等造佛法論。佛聞即聽。又佛法深妙。解者造論。不解則止。如是其餘佛為諸法根本等問。悉以通答。又應造論。所以者何。若經造論。義則易解法則久住。又佛聽造論。如經中說。佛語比丘。隨所造論應善受持。是故於修
【現代漢語翻譯】 現代漢語譯本：有人能理解佛的語言。佛陀問舍利弗（Śāriputra，智慧第一的弟子）：『什麼樣的人是學人？什麼樣的人是數法人？』問了三次，舍利弗都沒有回答。佛陀是一切諸法的根本，只有佛陀才能完全理解，其他人不能。阿難（Ānanda，佛陀的侍者）對佛陀說：『遇到善知識對於得道來說，只有一半的利益。』這也是有道理的，因為有兩種因緣使正見產生：一是聽聞他人教導，二是自己正確的念想。佛陀對阿難說：『有善知識就能具足得道的利益。』又如佛陀所說：『如果我為人說法，但這個人不理解我的意思，就會產生爭論。』現在各位論師各有自己的執著，有的說過去未來有法，有的說沒有。應當知道這些論師等不理解如來隨順根機所說的法，所以產生爭論。又如阿難為修三摩提（Samādhi，禪定）的人說一切所感受的都是苦。當時佛陀對比丘們說：『你們看阿難的說法好像是正確的。』 還有一些論者認為，阿羅漢（Arhat，斷盡煩惱的聖者）應該先接受供養，但比丘不知道，就去問佛陀。佛陀說：『在我的教法中，先出家的人應該先接受供養。』飲食這樣粗淺的事情，尚且不能理解，更何況如來說的微妙法。因為這些原因，所以不應該造論。回答說：『不是這樣的。』為什麼呢？因為有因緣就能知道他人的意思。如偈頌中所說：『能知道說法者的意圖，也知道說法者想要說什麼。』有聖道和世間道兩種道，後面會詳細說明。通過這些道就能知道說法者的意思。另外，在異論經中，佛陀也全部聽取。迦旃延（Kātyāyana）等大論議師，因為理解佛陀的意思，所以佛陀都讚歎他們。優陀夷（Udayin）比丘、曇摩塵那（Dhammacinna）比丘尼等造佛法論，佛陀聽了之後就允許。佛法深奧微妙，理解的人可以造論，不理解的人就停止。像這樣，其餘的佛為諸法根本等問題，都可以用這些道理來回答。而且應該造論。為什麼呢？如果經典造論，義理就容易理解，法則就能長久住世。佛陀也允許造論，如經中所說：佛陀對比丘說：『對於所造的論，應該好好地接受和奉持。』因此，對於修行。
【English Translation】 English version: Some people can understand the Buddha's language. Then the Buddha asked Śāriputra (the foremost in wisdom among the disciples): 'What kind of person is a learner? What kind of person is a follower of the Dharma?' He asked three times, but Śāriputra did not answer. The Buddha is the root of all Dharmas, and only the Buddha can fully understand them, while others cannot. Ānanda (the Buddha's attendant) said to the Buddha: 'Encountering a good teacher is only half the benefit for attaining enlightenment.' This also makes sense, because there are two causes for the arising of right view: one is hearing the teachings of others, and the other is one's own correct mindfulness. The Buddha said to Ānanda: 'Having a good teacher is sufficient for attaining the full benefit of enlightenment.' It is also as the Buddha said: 'If I speak the Dharma for someone, but that person does not understand my meaning, disputes will arise.' Now, each of the debaters has their own attachments; some say that the past and future have Dharma, and some say they do not. It should be known that these debaters do not understand the Dharma spoken by the Tathāgata (another name for the Buddha) according to the capacity of the audience, so disputes arise. Also, as Ānanda said to those practicing Samādhi (meditative concentration) that all sensations are suffering. At that time, the Buddha said to the monks: 'You see that Ānanda's statement seems to be correct.' Furthermore, some debaters believe that Arhats (enlightened beings who have extinguished all defilements) should receive offerings first, but the monks did not know and went to ask the Buddha. The Buddha said: 'In my teachings, those who have renounced the world first should receive offerings first.' Even such superficial matters as food and drink cannot be understood, let alone the subtle Dharma spoken by the Tathāgata. Because of these reasons, one should not compose treatises. The answer is: 'That is not the case.' Why? Because there are causes and conditions that allow one to understand the intentions of others. As the verse says: 'One can know the intention of the speaker and also know what the speaker wants to say.' There are two paths, the noble path and the worldly path, which will be explained in detail later. Through these paths, one can know the speaker's intention. In addition, in the heretical scriptures, the Buddha also listened to everything. Kātyāyana and other great debaters were praised by the Buddha because they understood the Buddha's intention. The monk Udayin, the nun Dhammacinna, and others composed treatises on the Buddha's Dharma, and the Buddha listened and allowed them. The Buddha's Dharma is profound and subtle; those who understand it can compose treatises, and those who do not understand it should stop. In this way, the remaining questions, such as the Buddha being the root of all Dharmas, can be answered with these principles. Moreover, treatises should be composed. Why? If treatises are composed on the scriptures, the meaning will be easier to understand, and the Dharma will abide longer in the world. The Buddha also allows the composition of treatises, as it is said in the scriptures: The Buddha said to the monks: 'You should well receive and uphold the treatises that are composed.' Therefore, for practice.
多羅中取義立論別為異部。故應造論。又佛為種種可度眾生。說世間等諸論議門。如莎提等不能解故其心迷亂。莎提等比丘。說生死往來常是一識。佛如是等種種說法。若無論議云何可解。以是等緣故應造論。
論門品第十四
論有二門。一世界門。二第一義門。以世界門故說有我。如經中說。我常自防獲。為善自得善。為惡自得惡。又經中說。心識是常。又言。長夜修心。死得上生。又說。作者起業。作者自受。又說。某眾生生某處等。如是皆以世界門說。第一義門者。皆說空無。如經中說。此五陰中無我我所。心如風焰唸唸生滅。雖有諸業及業果報作者受者皆不可得。如佛以五陰相續因緣說有生死。又有二種論門。一世俗門。二賢聖門。世俗門者。以世俗故說言月盡。月實不盡。如摩伽羅母說兒婦為母其實非母。如經中說舌能知味。以舌識知味。舌不能知。如槊刺人言人得苦。是識知苦非人受苦。如貧賤人字為富貴。佛亦隨人名為富貴。又佛呼外道名婆羅門。亦名沙門。又如剎利婆羅門等。佛亦隨俗稱為尊貴。又如一器隨國異名。佛亦隨名。又如佛言是吾最後觀毗耶離。諸如是等隨世語言名世俗門。賢聖門者。如經中說。因緣生識眼等諸根猶如大海。又如經說。但陰界入眾緣和合。無有作者。亦無受
【現代漢語翻譯】 現代漢語譯本： 從《多羅》中提取意義，建立論點，形成不同的學派，因此應該著書立論。而且，佛陀爲了各種可以被度化的眾生，宣說了世間等各種論議之門。例如莎提（Sati，人名）等人不能理解這些教義，所以他們的內心迷惑混亂。莎提等比丘說，生死輪迴中始終只有一個識（consciousness）。佛陀說了如此種種的說法，如果沒有論議，又怎麼能夠理解呢？因為這些緣故，所以應該著書立論。
論門品第十四
論有兩種門徑：一是世界門，二是第一義門。因為世界門，所以說有『我』（self）。如經典中所說：『我常常自我防護，行善自然得到善報，作惡自然得到惡報。』又如經典中所說：『心識是常住的。』又說：『長夜修心，死後可以昇天。』又說：『作者發起業力，作者自己承受果報。』又說：『某個眾生生於某個地方』等等。這些都是用世界門來說明的。第一義門則是說一切皆空無。如經典中所說：『這五陰（five skandhas）之中沒有『我』和『我所』（mine）。心就像風中的火焰，唸唸生滅。』雖然有各種業和業的果報，但作者和受者都是不可得的。佛陀以五陰相續的因緣來說明有生死。
又有兩種論門：一是世俗門，二是賢聖門。世俗門是，因為世俗的緣故，說月亮終盡，但月亮實際上並沒有終盡。比如摩伽羅（Makara，人名）的母親說兒媳是母親，但實際上兒媳不是母親。如經典中所說，舌頭能夠知道味道，是通過舌識（tongue consciousness）知道味道，舌頭本身不能知道味道。就像用長矛刺人，說人感到痛苦，是識（consciousness）知道痛苦，不是人本身承受痛苦。就像貧窮的人寫字冒充富貴。佛陀也隨順人們的說法，稱之為富貴。佛陀也稱外道為婆羅門（Brahmin），也稱他們為沙門（Shramana）。又如剎帝利（Kshatriya）、婆羅門等，佛陀也隨順世俗的說法，稱他們為尊貴。又如一個器物，在不同的國家有不同的名稱，佛陀也隨順這些名稱。又如佛陀說『這是我最後一次觀看毗耶離（Vaishali，古印度城市名）』。諸如此類隨順世間語言的，稱為世俗門。賢聖門是，如經典中所說，因緣生識，眼等諸根就像大海。又如經中所說，只有陰、界、入（skandha, dhātu, āyatana）等眾緣和合，沒有作者，也沒有受者。
【English Translation】 English version: Taking meaning from the Tara (name of a Buddhist text), establishing arguments, and forming different schools, therefore treatises should be composed. Moreover, the Buddha, for the sake of various sentient beings who can be liberated, expounded various doors of debate such as those concerning the world. For example, Sati (a person's name) and others could not understand these teachings, so their minds were confused. The monks like Sati said that in the cycle of birth and death, there is always only one vijnana (consciousness). The Buddha spoke of such various teachings, but without treatises, how could they be understood? Because of these reasons, treatises should be composed.
Chapter Fourteen on the Doors of Treatise
There are two doors to treatises: one is the world door, and the other is the door of the highest meaning. Because of the world door, it is said that there is a 'self' (atman). As it is said in the scriptures: 'I often protect myself, doing good naturally brings good results, and doing evil naturally brings evil results.' Also, as it is said in the scriptures: 'Consciousness is permanent.' It is also said: 'Cultivating the mind for a long night, one can ascend to heaven after death.' It is also said: 'The agent initiates karma, and the agent himself bears the consequences.' It is also said: 'A certain being is born in a certain place,' and so on. These are all explained using the world door. The door of the highest meaning, however, says that everything is empty and without substance. As it is said in the scriptures: 'In these five skandhas (aggregates), there is no 'self' and no 'mine'.' The mind is like a flame in the wind, arising and ceasing from moment to moment. Although there are various karmas and their consequences, the agent and the receiver are both unattainable. The Buddha explains the existence of birth and death through the causal conditions of the continuous succession of the five skandhas.
There are also two kinds of treatise doors: one is the conventional door, and the other is the door of the wise and holy. The conventional door is that, because of convention, it is said that the moon ends, but the moon does not actually end. For example, the mother of Makara (a person's name) says that her daughter-in-law is a mother, but in reality, the daughter-in-law is not a mother. As it is said in the scriptures, the tongue can know taste, it is through tongue consciousness that taste is known, the tongue itself cannot know taste. Just like when a person is pierced by a spear, it is said that the person feels pain, it is consciousness that knows the pain, not the person himself who suffers the pain. It's like a poor person writing characters to pretend to be rich and noble. The Buddha also follows people's sayings and calls it rich and noble. The Buddha also calls outsiders Brahmins (a caste) and also calls them Shramanas (ascetics). Also, like Kshatriyas (warrior caste), Brahmins, etc., the Buddha also follows conventional sayings and calls them noble. Also, like a vessel that has different names in different countries, the Buddha also follows these names. Also, like the Buddha said, 'This is the last time I will see Vaishali (an ancient Indian city)'. Such things that follow worldly language are called the conventional door. The door of the wise and holy is, as it is said in the scriptures, that conditions give rise to consciousness, and the various sense organs such as the eye are like the great ocean. Also, as it is said in the scriptures, there are only the coming together of various conditions such as skandha (aggregate), dhātu (element), and āyatana (sense base), there is no agent, and there is no receiver.
者。又說一切苦。如經中說世間言樂。聖人說苦。聖人說苦。世間言樂。又諸所說空無相等名賢聖門。又有三時論門。若於此事中說名為色。若色曾有當有今有皆名為色。識亦如是。若識曾知當知今知皆名為識。如此等名三時論門。又有若有論門。苦有觸必因六入。非一切六入盡為觸因。若有愛必因於受。非一切受盡為愛因。或說具足因。如觸因緣受。或說不具足因。如受因緣愛不說無明。或復異說。如經中說心歡喜身得猗。三禪無喜亦有身猗。又說猗者受樂。四禪有猗而無受樂。是名異說。又有通塞二種論門。如經中說若人發足為供養塔中間命終。皆生天上。是名為通。又余經說作逆罪者不得生天。是名為塞。又經中說受諸欲者無惡不造。是名為通。須陀洹人雖受諸欲。亦不能起墮惡道業。是名為塞。又經中說因眼緣色而生眼識。是名為通。若爾。應緣一切色皆生眼識。而不然。
又經中說因耳緣聲生耳識等不生眼識。是名為塞。又所言通塞皆有道理不壞法相。又有二種論門。一決定。二不決定。決定者。如說佛為一切智人。佛之所說名真妙法。佛弟子眾名正行者。又言一切有為皆悉無常苦空無我寂滅涅槃。如是等門是名決定。不決定者。若言死者皆生是則不定。有愛則生。愛盡則滅。又經中說若得心定皆生
【現代漢語翻譯】 現代漢語譯本：還有關於一切苦的討論。例如，經書中說世間人認為快樂，聖人卻認為是苦。聖人認為是苦，世間人卻認為是樂。還有關於空、無相等名稱的討論，這些都是賢聖之門。還有三時論的討論。如果在此事中說名為色（Rupa，物質、形態），那麼色曾有、當有、今有，都名為色。識（Vijnana，意識）也是如此，如果識曾知、當知、今知，都名為識。這些名稱屬於三時論。還有若有論的討論。如果苦存在，觸（Sparsha，接觸）必定是由於六入（Sadayatana，六根）而產生。但不是所有的六入都是觸的起因。如果愛（Trsna，渴愛）存在，必定是由於受（Vedana，感受）而產生。但不是所有的受都是愛的起因。或者說具足因，例如觸是受的因緣。或者說不具足因，例如受是愛的因緣，卻不說無明（Avidya，無明）是因緣。或者還有不同的說法，例如經中說心歡喜，身體就得到猗（Prasrabdhi，輕安）。三禪（Trtiya Dhyana，第三禪）沒有喜，也有身猗。又說猗是感受快樂。四禪（Caturtha Dhyana，第四禪）有猗，卻沒有感受快樂。這叫做不同的說法。還有通和塞兩種論的討論。例如經中說如果有人出發去供養佛塔，中途死亡，都會生到天上。這叫做通。又有其他經書說，造作逆罪的人不能生到天上。這叫做塞。又有經中說，享受各種慾望的人，沒有惡事不做的。這叫做通。須陀洹（Srotapanna，入流果）人雖然享受各種慾望，也不能造作墮入惡道的業。這叫做塞。又有經中說，因眼（Eye）緣色（Color）而生眼識（Eye consciousness）。這叫做通。如果這樣，應該緣一切色都生眼識，但事實並非如此。 又有經中說，因耳（Ear）緣聲（Sound）生耳識（Ear consciousness）等，卻不生眼識。這叫做塞。又所說的通和塞都有道理，不破壞法的實相。還有兩種論的討論。一是決定，二是不決定。決定的是，例如說佛（Buddha，覺者）是一切智人。佛所說的是真實微妙的法（Dharma，佛法）。佛的弟子眾是正行者。又說一切有為法（Samskrta，有為法）都是無常（Anitya，無常）、苦（Duhkha，苦）、空（Sunyata，空）、無我（Anatma，無我）、寂滅（Shanti，寂滅）、涅槃（Nirvana，涅槃）。這些都屬於決定之門。不決定的是，如果說死的人都會再生，這就是不定的。有愛就生，愛盡就滅。又有經中說，如果得到心定，都會生到...
【English Translation】 English version: Furthermore, there are discussions about all suffering. For example, the scriptures say that worldly people consider it happiness, but the saints consider it suffering. What the saints consider suffering, worldly people consider happiness. There are also discussions about names such as emptiness, non-self, etc., which are the doors of the virtuous and wise. There are also discussions on the three-time theory. If in this matter it is said to be Rupa (form, matter), then whether Rupa existed in the past, will exist in the future, or exists now, it is all called Rupa. Vijnana (consciousness) is also the same; if consciousness was known in the past, will be known in the future, or is known now, it is all called Vijnana. Such names belong to the three-time theory. There are also discussions on the 'if there is' theory. If suffering exists, Sparsha (contact) must be caused by the Sadayatana (six sense bases). But not all six sense bases are the cause of contact. If Trsna (craving) exists, it must be caused by Vedana (feeling). But not all feelings are the cause of craving. Or it speaks of complete causes, such as contact being the condition for feeling. Or it speaks of incomplete causes, such as feeling being the condition for craving, but not mentioning Avidya (ignorance) as a condition. Or there are different sayings, such as the scripture saying that when the mind is joyful, the body obtains Prasrabdhi (tranquility). The Trtiya Dhyana (third Dhyana) has no joy, but also has bodily tranquility. It is also said that tranquility is the experience of happiness. The Caturtha Dhyana (fourth Dhyana) has tranquility, but no experience of happiness. This is called a different saying. There are also discussions on the two types of theories, 'thorough' and 'blocked'. For example, the scripture says that if a person sets out to make offerings to a stupa and dies midway, they will all be reborn in heaven. This is called 'thorough'. Other scriptures say that those who commit heinous crimes cannot be reborn in heaven. This is called 'blocked'. Another scripture says that those who indulge in desires will commit all kinds of evil. This is called 'thorough'. A Srotapanna (stream-enterer), although indulging in desires, cannot create karma that leads to falling into evil realms. This is called 'blocked'. Another scripture says that eye consciousness arises due to the eye (Eye) and color (Color). This is called 'thorough'. If so, eye consciousness should arise from all colors, but this is not the case. Another scripture says that ear consciousness arises due to the ear (Ear) and sound (Sound), but eye consciousness does not arise. This is called 'blocked'. Furthermore, what is said to be 'thorough' and 'blocked' both have reason and do not destroy the true nature of the Dharma. There are also discussions on two types of theories: one is definite, and the other is indefinite. The definite ones are, for example, saying that the Buddha (Buddha, the awakened one) is omniscient. What the Buddha speaks is the true and wonderful Dharma (Dharma, the teachings of the Buddha). The Buddha's disciples are those who practice correctly. It is also said that all Samskrta (conditioned phenomena) are Anitya (impermanent), Duhkha (suffering), Sunyata (empty), Anatma (without self), Shanti (quiescent), and Nirvana (Nirvana). These belong to the door of definiteness. The indefinite ones are, if it is said that all who die will be reborn, this is indefinite. If there is craving, there will be rebirth; if craving is extinguished, there will be cessation. Another scripture says that if one attains mental concentration, they will all be reborn in...
實智。是亦不定。聖人得定能生實智。外道得定則不能生。又如經說所求皆得。是亦不定。或得或不得。若言六入必能生觸。是亦不定。或有能生。或有不生。如是等名不定門。又有為不為論門。如說奇草芳花不逆風熏。又說拘毗羅花能逆風聞。為人花故說不逆風聞。為天花故說逆風熏。又說三受。苦受樂受不苦不樂受。又余經說所有諸受皆名為苦。有三種苦。苦苦．壞苦．行苦。為此故說所有諸受一切皆苦。又說。是苦三種有新故中。新受名樂。久厭則苦。中名為舍。又說。為得道故名為道人。未得道者亦名道人。有如是等相因得名。又有近論門。如佛語比丘汝斷戲論則得泥洹。雖未便得但以近故亦名為得。又有同相論門。如說一事余同相事皆名已說。又如佛說心為輕躁。則為已說余心數法。又有從多論門。如佛言。若人不知二見生滅相者皆名有欲。若能知者皆名得離。須陀洹人亦知二見生滅之相而有貪慾。但以知者多是離欲人。又有因中說果論門。如說施食則與五事。命色力樂辯才。而實不與命等五事。但與其因。又如說食錢。錢不可食。因錢得食故名食錢。又如經說女人為垢。實非垢也。是貪著等煩惱垢因故名為垢。又說五塵名欲。實非欲也。能生欲故名之為欲。又樂因緣說名為樂。如說以法集人是人為樂。又
【現代漢語翻譯】 現代漢語譯本 實智（真實的智慧）。這也是不一定的。聖人得到禪定能生起真實的智慧，外道得到禪定則不能生起。又如經中所說『所求皆得』，這也是不一定的，或者得到，或者得不到。如果說六入（眼、耳、鼻、舌、身、意六種感覺器官）必定能生起觸（感覺），這也是不一定的，或者有能生起，或者有不能生起。像這些都叫做不定門。 又有為不為論門。如說奇異的草和芬芳的花不會逆風飄香，又說拘毗羅花（一種花名）能逆風聞到。因為是為人間的花，所以說不逆風飄香；因為是為天上的花，所以說逆風飄香。又說有三種感受：苦受、樂受、不苦不樂受。又有其他的經典說，所有諸受都名為苦。有三種苦：苦苦、壞苦、行苦。因此說所有諸受一切皆苦。 又說，這三種苦有新、舊、中。新感受名為樂，久了厭倦則為苦，中間名為舍（不苦不樂）。又說，爲了得到道所以名為道人，未得到道的人也名為道人。有像這樣互相因循而得名的。 又有近論門。如佛對比丘說，你斷除戲論就能得到泥洹（涅槃）。雖然不能立刻得到，但因為接近的緣故，也稱為得到。 又有同相論門。如說一件事，其餘同類的事情都名為已經說了。又如佛說心是輕浮躁動的，就等於已經說了其餘的心數法（與心相關的心理活動）。 又有從多論門。如佛說，如果有人不知道二見（有見和無見）的生滅相，都名為有欲。如果能知道，都名為得到解脫。須陀洹人（初果聖者）也知道二見的生滅之相，但仍有貪慾。但因為知道的人多數是離欲的人。 又有因中說果論門。如說佈施食物就給予五事：壽命、色貌、力量、快樂、辯才。而實際上不給予壽命等五事，只是給予它們的因。又如說吃錢，錢是不能吃的，因為錢可以換來食物，所以名為吃錢。又如經中說女人是污垢，實際上不是污垢，是貪著等煩惱的污垢之因，所以名為污垢。又說五塵（色、聲、香、味、觸）名為欲，實際上不是欲，因為能生起慾望，所以名之為欲。又因為快樂的因緣而說名為快樂，如說以佛法聚集眾人，這個人是快樂的。又
【English Translation】 English version Real wisdom (Śuddha-prajñā). This is also not definite. A sage who attains samādhi (concentration) can generate real wisdom, while a non-Buddhist who attains samādhi cannot. Furthermore, as it is said in the scriptures, 'All that is sought is obtained,' this is also not definite; one either obtains it or does not. If it is said that the six entrances (ṣaḍāyatana, the six sense organs: eye, ear, nose, tongue, body, and mind) necessarily give rise to contact (sparśa, sensation), this is also not definite; either they can give rise to it, or they cannot. Such things are called the 'Gate of Indefiniteness'. There is also the 'Gate of Assertion and Non-Assertion'. For example, it is said that strange grasses and fragrant flowers do not send their scent against the wind, but it is also said that the Kovidāra flower (a type of flower) can be smelled against the wind. Because it is for human flowers, it is said that they do not send their scent against the wind; because it is for heavenly flowers, it is said that they send their scent against the wind. It is also said that there are three kinds of feelings (vedanā): painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Yet other scriptures say that all feelings are called suffering (duḥkha). There are three kinds of suffering: suffering of suffering (duḥkha-duḥkhatā), suffering of change (vipariṇāma-duḥkhatā), and suffering of conditioned existence (saṃskāra-duḥkhatā). Therefore, it is said that all feelings are suffering. It is also said that these three kinds of suffering are new, old, and intermediate. A new feeling is called pleasure, but when it is long and weary, it is suffering; the intermediate is called equanimity (upekṣā). It is also said that one is called a 'follower of the path' (mārga-anugāmin) because of attaining the path, but one who has not attained the path is also called a 'follower of the path'. There are such names that are obtained through mutual dependence. There is also the 'Gate of Proximity'. For example, the Buddha said to the monks, 'If you cut off discursive thinking (prapañca), you will attain nirvāṇa (cessation)'. Although one cannot attain it immediately, because it is close, it is also called attainment. There is also the 'Gate of Similarity'. For example, if one thing is said, all other similar things are called already said. Also, if the Buddha says that the mind (citta) is light and restless, then the other mental factors (caitta) have already been spoken of. There is also the 'Gate of Majority'. For example, the Buddha said, 'If a person does not know the arising and ceasing of the two views (existence and non-existence), they are all called having desire (rāga)'. If they can know it, they are all called having attained liberation. A Stream-enterer (Srotaāpanna, one who has entered the stream to enlightenment) also knows the arising and ceasing of the two views, but still has desire. However, because most who know are those who are free from desire. There is also the 'Gate of Speaking of the Result in the Cause'. For example, it is said that giving food gives five things: life (āyu), complexion (varṇa), strength (bala), happiness (sukha), and eloquence (pratibhāna). But in reality, it does not give life and the other five things, but only gives their cause. Also, like saying 'eating money', money cannot be eaten, but because one can obtain food through money, it is called 'eating money'. Also, as it is said in the scriptures that women are defilement (mala), in reality, they are not defilement, but are the cause of the defilement of attachment and other afflictions (kleśa), so they are called defilement. It is also said that the five sense objects (pañca-kāmaguṇa, form, sound, smell, taste, and touch) are called desire, but in reality, they are not desire, but because they can give rise to desire, they are called desire. Also, because of the cause of happiness, it is called happiness, such as saying that gathering people with the Dharma (teaching) is happiness.
苦因緣說名為苦。如說與愚同止是名為苦。如說火苦火樂。又說命因為命。如偈中說。資生之具皆是外命。如奪人物名為奪命。又說漏因為漏。如七漏經說。此中二是實漏。其餘五事是漏因緣。又有果中說因。如佛言我應受宿業。謂受業果。如是等眾多論門。盡應當知。
贊論品第十五
應習此論。所以者何。學習此論得智人法。如經中說。世有二人。一謂智人。一謂愚人。若不善分別陰界諸入十二因緣因果等法是名愚人。若善分別陰界入等是名智人。今此論中正分別解陰界入等。故因此論得智人法。是以應學。又習此論故不名凡夫。又有二人。一是凡夫。一非凡夫。如說雖剃鬚發被服法衣受佛威儀。猶遠佛法以不成就信等根故。若能成就信等根者雖處居家不名凡夫。如經中說。有四種人。有入僧威儀不入僧數。有在僧數非僧威儀。有入僧威儀亦入僧數。有非僧威儀亦非僧數。初名出家凡夫。次名在家聖人。三名出家聖人。四名在家凡夫。以此故知。離信等根則不入僧數。是故當為信等諸根勤行精進。欲得信等。當於佛法聽受誦讀如說修行。是故應習此佛法論。又從此論得二種利。自利利他。如經中說。有四種人有能自利不能利他有能利他不能自利。有能俱利。有俱不利。若能自具戒等功德不能令他住戒
【現代漢語翻譯】 現代漢語譯本： 苦的因緣被稱為苦。例如，與愚人同住就被稱為苦。又如說火的苦與火的樂。又說生命的原因是生命。如偈頌中所說，資養生命的器具都是身外之物，如同奪取他人的財物被稱為奪命。又說煩惱的原因是煩惱。如《七漏經》所說，其中兩種是真實的煩惱，其餘五種是煩惱的因緣。又有在果報中說原因的，如佛說我應承受宿業，這是指承受業的果報。像這樣眾多的論述門徑，都應當瞭解。
贊論品第十五
應當學習這部論著。為什麼呢？因為學習這部論著可以獲得智者之法。如經中所說，世上有兩種人，一種是智者，一種是愚人。如果不能善於分別陰、界、諸入、十二因緣、因果等法，就稱為愚人。如果善於分別陰、界、入等，就稱為智者。現在這部論著正是分別解釋陰、界、入等，所以通過這部論著可以獲得智者之法。因此應當學習。又因為學習這部論著，就不會被稱為凡夫。又有兩種人，一種是凡夫，一種不是凡夫。如經中所說，即使剃除鬚髮，身披法衣，具有佛的威儀，仍然遠離佛法，因為沒有成就信等諸根。如果能夠成就信等諸根，即使身處居家，也不被稱為凡夫。如經中所說，有四種人：有進入僧團的威儀但不屬於僧團的成員；有屬於僧團的成員但沒有僧團的威儀；有進入僧團的威儀也屬於僧團的成員；有不屬於僧團的威儀也不屬於僧團的成員。第一種稱為出家的凡夫，第二種稱為在家的聖人，第三種稱為出家的聖人，第四種稱為在家的凡夫。因此可知，離開信等諸根，就不會被納入僧團的行列。所以應當爲了信等諸根勤奮精進。想要獲得信等諸根，應當對佛法聽聞、受持、誦讀、如說修行。所以應當學習這部佛法論著。又從此論著可以獲得兩種利益：自利和利他。如經中所說，有四種人：有能自利而不能利他，有能利他而不能自利，有能同時自利利他，有既不能自利也不能利他。如果能夠自己具足戒等功德，但不能使他人安住于戒律
【English Translation】 English version: The causes and conditions of suffering are called suffering. For example, dwelling with a fool is called suffering. Also, like saying the suffering and joy of fire. Also, saying that life is the cause of life. As said in the verse, the means of sustaining life are all external lives, just as taking another's property is called taking a life. Also, saying that outflows are the cause of outflows. As said in the 'Seven Outflows Sutra', two of these are real outflows, and the other five are the causes and conditions of outflows. Also, there are causes spoken of in the results, such as the Buddha saying that I should receive past karma, referring to receiving the results of karma. Like these many doors of discourse, all should be understood.
Chapter Fifteen: Praise of the Treatise
This treatise should be studied. Why? Because studying this treatise obtains the Dharma of the wise. As said in the sutra, there are two kinds of people in the world, one is called wise, and one is called foolish. If one is not good at distinguishing the skandhas (five aggregates), realms (dhatus), entrances (ayatanas), the twelve links of dependent origination (dvadasanga-pratityasamutpada), causes and effects (hetuphala), etc., then one is called foolish. If one is good at distinguishing the skandhas, realms, entrances, etc., then one is called wise. Now, this treatise precisely distinguishes and explains the skandhas, realms, entrances, etc., so through this treatise, one can obtain the Dharma of the wise. Therefore, it should be studied. Also, because of studying this treatise, one will not be called an ordinary person (prthagjana). Also, there are two kinds of people, one is an ordinary person, and one is not an ordinary person. As said, even if one shaves their head and beard, wears monastic robes, and observes the Buddha's demeanor, they are still far from the Buddha's Dharma because they have not accomplished the roots of faith (sraddha), etc. If one can accomplish the roots of faith, etc., even if one lives at home, they are not called an ordinary person. As said in the sutra, there are four kinds of people: some enter the demeanor of the Sangha (community) but are not members of the Sangha; some are members of the Sangha but do not have the demeanor of the Sangha; some enter the demeanor of the Sangha and are also members of the Sangha; some do not have the demeanor of the Sangha and are also not members of the Sangha. The first is called a householder ordinary person, the second is called a lay saint, the third is called a monastic saint, and the fourth is called a lay ordinary person. From this, it is known that without the roots of faith, etc., one will not be included in the Sangha. Therefore, one should diligently practice and strive for the roots of faith, etc. If one wants to obtain faith, etc., one should listen to, receive, recite, and practice the Buddha's Dharma as it is said. Therefore, this treatise on the Buddha's Dharma should be studied. Also, from this treatise, two kinds of benefits can be obtained: benefit for oneself and benefit for others. As said in the sutra, there are four kinds of people: some can benefit themselves but cannot benefit others, some can benefit others but cannot benefit themselves, some can benefit both themselves and others, and some can benefit neither themselves nor others. If one can possess the merits of precepts (sila), etc., but cannot cause others to abide in the precepts
等中是名自利。如是四種。若人雖能自利令他施等得大果故亦名利他。此中佛意不說此利。若人但能為他說法是名利他。是人雖不自隨法行。為他說故自亦得利。如經中說為人說法得五種利。此中佛意亦不說此。此中但說最第一利。謂如說行得盡諸漏。是故說法能利他人。以兼利故名人中最。猶眾味中之醍醐也。複次是人今處明中。后亦入明。世間眾生。多從冥入冥。從明入冥。若少行佛法。是人亦能從冥入明。從明入明。所以者何。行佈施等不能得如聽佛法利。若少聽佛語能得達慧。破諸衰惱獲無量利。如經中說。有四種人。有從冥入冥。從冥入明。從明入明。從明入冥。又四種人。有順流者。有逆流者。有中住者。有得度者。若人一心聽佛法者。是人即能除滅五蓋修七覺意。是故此人截生死流名逆流者。亦名為住。亦名得度。復有四種人。有常沒者。有暫出還沒者。有出觀者。有得度者。若不能生隨順泥洹信等功德是名常沒。或生世間信等功德不能堅固。還復退失。是名暫出還沒。起隨順泥洹信等功德分別善惡。是名出觀。具足修習隨順泥洹信等功德是名得度。若人能解佛法正義終不常沒。設復暫退亦不永失。又此人名為修功德者。若人不修身戒心慧作少惡業亦墮惡道。若人修集身戒心慧。雖多為惡不墮惡道。修
【現代漢語翻譯】 現代漢語譯本： 所謂的『等』是指僅僅利益自己。像這樣有四種情況。如果有人雖然能夠利益自己，但也能使他人通過佈施等行為獲得大的果報，那麼也可以稱之為利益他人。但這裡佛陀的本意並不是指這種利益。如果有人只能為他人說法，這才能稱之為利益他人。即使這個人自己不能按照佛法修行，但因為他為他人說法，自己也能從中獲益。正如經中所說，為人說法能獲得五種利益。但這裡佛陀的本意也不是指這種利益。這裡所說的僅僅是最殊勝的第一種利益，也就是指通過如實修行而斷盡一切煩惱。因此，說法能夠利益他人，並且因為兼顧了自身的利益，所以被稱為人中最殊勝的，就像眾多的美味中最好的醍醐一樣。 再者，這個人現在身處光明之中，將來也能進入光明。世間的眾生，大多是從黑暗進入黑暗，或者從光明進入黑暗。如果稍微修行佛法，這個人也能從黑暗進入光明，或者從光明進入光明。這是為什麼呢？因為行佈施等行為不能獲得像聽聞佛法那樣的利益。如果稍微聽聞佛陀的教誨，就能獲得通達的智慧，破除各種衰敗和煩惱，獲得無量的利益。正如經中所說，有四種人：有從黑暗進入黑暗的，有從黑暗進入光明的，有從光明進入光明的，有從光明進入黑暗的。又有四種人：有順流者，有逆流者，有中住者，有得度者。如果有人一心聽聞佛法，這個人就能消除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），修習七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）。因此，這個人截斷生死之流，被稱為逆流者，也稱為住者，也稱為得度者。 又有四種人：有常沒者，有暫出還沒者，有出觀者，有得度者。如果不能生起隨順涅槃的信心等功德，這稱為常沒。或者生起世間的信心等功德，但不能堅固，又退失了，這稱為暫出還沒。生起隨順涅槃的信心等功德，並且能分別善惡，這稱為出觀。具足修習隨順涅槃的信心等功德，這稱為得度。如果有人能夠理解佛法的正確含義，最終不會常沒。即使暫時退失，也不會永遠失去。而且這個人被稱為修功德者。如果人不修習身戒心慧，即使只做少許惡業也會墮入惡道。如果人修集身戒心慧，即使做了很多惡事也不會墮入惡道。
【English Translation】 English version: The so-called 'etc.' refers to benefiting oneself alone. There are four such cases. If someone, while being able to benefit themselves, can also enable others to obtain great rewards through acts of charity and the like, then they can also be called benefiting others. However, the Buddha's intention here is not referring to this kind of benefit. If someone can only preach the Dharma to others, this can be called benefiting others. Even if this person does not follow the Dharma in their own practice, they can still benefit themselves because they preach to others. Just as it is said in the scriptures, preaching the Dharma to others can bring five kinds of benefits. But the Buddha's intention here is not referring to this kind of benefit either. What is being referred to here is only the most supreme first benefit, which is to exhaust all defilements through true practice. Therefore, preaching the Dharma can benefit others, and because it also benefits oneself, it is called the most supreme among people, just like the best 'ghee' (clarified butter) among all flavors. Furthermore, this person is now in the light and will also enter the light in the future. Most sentient beings in the world go from darkness to darkness, or from light to darkness. If one practices the Buddha's Dharma even a little, this person can also go from darkness to light, or from light to light. Why is this? Because performing acts of charity and the like cannot obtain the same benefits as listening to the Buddha's Dharma. If one listens to the Buddha's teachings even a little, one can obtain penetrating wisdom, destroy all kinds of decay and afflictions, and obtain immeasurable benefits. As it is said in the scriptures, there are four kinds of people: those who go from darkness to darkness, those who go from darkness to light, those who go from light to light, and those who go from light to darkness. There are also four kinds of people: those who go with the stream (順流者), those who go against the stream (逆流者), those who dwell in the middle (中住者), and those who have crossed over (得度者). If someone listens to the Buddha's Dharma with a focused mind, this person can eliminate the five coverings (五蓋) (greed, anger, drowsiness, restlessness and remorse, and doubt) and cultivate the seven factors of enlightenment (七覺支) (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity). Therefore, this person cuts off the stream of birth and death and is called one who goes against the stream, also called one who dwells, and also called one who has crossed over. There are also four kinds of people: those who are constantly submerged (常沒者), those who temporarily emerge and then submerge again (暫出還沒者), those who emerge and observe (出觀者), and those who have crossed over (得度者). If one cannot generate merits such as faith that accords with Nirvana, this is called constantly submerged. Or if one generates merits such as faith in the world, but it cannot be firm and is lost again, this is called temporarily emerging and then submerging again. Generating merits such as faith that accords with Nirvana and being able to distinguish between good and evil, this is called emerging and observing. Fully cultivating merits such as faith that accords with Nirvana, this is called having crossed over. If someone can understand the correct meaning of the Buddha's Dharma, they will ultimately not be constantly submerged. Even if they temporarily regress, they will not be lost forever. Moreover, this person is called one who cultivates merit. If a person does not cultivate body, precepts, mind, and wisdom, even if they only do a few evil deeds, they will fall into evil realms. If a person cultivates body, precepts, mind, and wisdom, even if they do many evil deeds, they will not fall into evil realms.
身者。以聞慧修身受心法。以修身故漸次能生戒定慧品能滅諸業。滅諸業故生死亦滅。又經中說有四種人。有結使利而不深。有深而不利。有亦深亦利。有不深不利。初名有增上結。時時而來。次名若軟中結常來在心。三名若增上結常來在心。四名若軟中結有時而來。若人得聞佛法正論。斷二種結深而利者。又解佛法義。既不自惱亦不惱他。外道持戒即自惱身。若墮邪見即惱他人。謂無罪福業果報故。若行佈施。亦是自惱亦名惱他。如天祠中多殺牛羊。若解佛法義者但為得利。不自惱身亦不惱他。如得禪定行慈悲者。是故應習此佛法論。又習此論者名可與言。解正義故。如經中說。若論議時。應當分別是可與言。是不可與言。若人不住智者法中處非處中若分別中及道中者。是人皆名不可與言。與此相違名可與言。不住智者法中者。論者以正智慧善解義趣。然後執用。此人不知。是故不執。如尼延子等自言我師是可信人但隨其語。不住處非處者。不住用因中。諸外道等於二種因共因異因。若他說共因答以異因。他說異因答以共因。不住如是二種因中。不住分別中者不住譬喻中。不住道中者不住論道中。如說論者莫出惡言勿舍義宗。但說實利方便勸誨令得解悟自心歡喜名聖語法。是中若人正知佛法論者乃可與言。非餘人也
【現代漢語翻譯】 現代漢語譯本 身（指五蘊和合之身）。通過聽聞佛法和智慧，修習身、受、心、法四念處。因為修習身念處，逐漸能夠生起戒、定、慧的功德，能夠滅除各種業障。滅除各種業障的緣故，生死輪迴也就能止息。 另外，經典中說有四種人：第一種是煩惱結使輕微但不深刻；第二種是煩惱結使深刻但不輕微；第三種是煩惱結使既深刻又輕微；第四種是煩惱結使既不深刻也不輕微。第一種人名為有增上結使，煩惱時時生起。第二種人名為有軟中結使，煩惱常常在心中。第三種人名為有增上結使，煩惱常常在心中。第四種人名為有軟中結使，煩惱有時生起。如果有人聽聞佛法正論，斷除兩種結使，即深刻又輕微的煩惱。 又能理解佛法的意義，既不使自己苦惱，也不使他人苦惱。外道持戒，就是使自己苦惱。如果墮入邪見，就是使他人苦惱，因為他們認為沒有罪福業果報。如果行佈施，也是使自己苦惱，也叫做使他人苦惱。例如在天祠中大量屠殺牛羊。如果理解佛法的意義，只是爲了獲得利益，不使自己苦惱，也不使他人苦惱。例如獲得禪定，行慈悲心的人。所以，應當學習這部佛法論。 又學習這部論的人，才可與之交談，因為他理解正確的意義。如經典中所說，如果辯論時，應當分別誰是可以與之交談的人，誰是不可以與之交談的人。如果一個人不住在智者的法則中，對於是處非處（正確與不正確）、分別、以及正道不了解，這樣的人都叫做不可以與之交談的人。與此相反的人，叫做可以與之交談的人。不住在智者的法則中，是指辯論者以正確的智慧善於理解義理和趣味，然後堅持運用，而此人卻不知道，所以不堅持運用。例如尼延子（Nigantha，耆那教徒）等人，自己說我的老師是可信的人，只是隨從他的話語。 不住於是處非處，指不住于運用因明。各種外道對於兩種因，即共因和異因。如果他說共因，你卻用異因來回答；如果他說異因，你卻用共因來回答。不住在這樣的兩種因中。不住在分別中，指不住在譬喻中。不住在道中，指不住在論道中。如說辯論者不要說惡語，不要捨棄義理的宗旨，只是說真實利益的話，用方便勸導開導，使對方得到理解和覺悟，自己內心也歡喜，這叫做聖人的語言。在這裡，如果有人真正瞭解佛法論，才可以與之交談，不是其他人。
【English Translation】 English version The body (referring to the aggregation of the five skandhas). Through hearing the Dharma and wisdom, cultivate the Four Foundations of Mindfulness: body, feeling, mind, and phenomena. Because of cultivating mindfulness of the body, one can gradually generate the qualities of morality, concentration, and wisdom, and can extinguish various karmic obstacles. Because of extinguishing various karmic obstacles, the cycle of birth and death can also be stopped. Furthermore, it is said in the scriptures that there are four types of people: the first type has afflictions that are light but not deep; the second type has afflictions that are deep but not light; the third type has afflictions that are both deep and light; the fourth type has afflictions that are neither deep nor light. The first type of person is called having increasing afflictions, with afflictions arising from time to time. The second type of person is called having soft and moderate afflictions, with afflictions constantly in the mind. The third type of person is called having increasing afflictions, with afflictions constantly in the mind. The fourth type of person is called having soft and moderate afflictions, with afflictions arising sometimes. If someone hears the correct teachings of the Buddha Dharma and cuts off two types of afflictions, namely those that are both deep and light. And can understand the meaning of the Buddha Dharma, neither causing suffering to oneself nor causing suffering to others. Externalists (referring to non-Buddhists) practicing precepts cause suffering to themselves. If they fall into wrong views, they cause suffering to others, because they believe there is no retribution for good or bad karma. If they practice giving, it also causes suffering to themselves and is also called causing suffering to others. For example, in the temples of the gods, many cows and sheep are slaughtered. If one understands the meaning of the Buddha Dharma, it is only for the sake of gaining benefit, not causing suffering to oneself or causing suffering to others. For example, those who attain meditative concentration and practice loving-kindness and compassion. Therefore, one should study this treatise on the Buddha Dharma. Moreover, those who study this treatise are worthy of being spoken to, because they understand the correct meaning. As it is said in the scriptures, if there is a debate, one should distinguish who is worthy of being spoken to and who is not worthy of being spoken to. If a person does not abide in the Dharma of the wise, and does not understand what is right and wrong, discrimination, and the correct path, such people are all called not worthy of being spoken to. Those who are the opposite of this are called worthy of being spoken to. Not abiding in the Dharma of the wise means that debaters use correct wisdom to understand the meaning and interest well, and then insist on using it, but this person does not know it, so he does not insist on using it. For example, the Niganthas (Nigantha, Jain followers) and others, say themselves that my teacher is a trustworthy person, just following his words. Not abiding in what is right and wrong refers to not abiding in the use of Hetu-vidya (logic). Various externalists have two types of reasons, namely common reasons and different reasons. If he says a common reason, you answer with a different reason; if he says a different reason, you answer with a common reason. Not abiding in these two types of reasons. Not abiding in discrimination refers to not abiding in metaphors. Not abiding in the path refers to not abiding in the path of debate. As it is said, debaters should not speak evil words, do not abandon the purpose of the meaning, but only speak words of real benefit, use skillful means to persuade and enlighten, so that the other party can gain understanding and enlightenment, and one's own heart is also happy, this is called the language of the sages. Here, if someone truly understands the treatise on the Buddha Dharma, then he can be spoken to, not other people.
。又不可與言者。有應定答問以不定答。應分別答問以不分別答。應反質答問以不反質答。有應置答問而不置答。與此相違名可與言。應定答問者唯有一因。如佛世尊。世間無等。如此比也。應分別答問者。更有因緣。如死相續等。應反質答問者。如有人問還問令答。應置答問者。若法無實體但有假名。若問此法為一為異常無常等。是不答義唯解佛法者乃能知耳。是故應習此佛法論。又有三種人。正定．邪定．不定。正定者。必入泥洹。邪定者必不入泥洹。餘名不定。若人能解佛法義者必入正定。又有四種人。純罪多罪少罪無罪。純罪者若人但有不善無一善法。多罪者多惡少善。少罪者多善少惡。無罪者但有善法無有不善。若人能解佛法正義。必入二種少罪無罪。又若人解佛法義。則受苦有量。以必當得至涅槃故。
四法品第十六
若習此論得上攝法。如經中說。有四攝法佈施．愛語．利行．同利。佈施者衣食等物。以此財施攝取眾生。還可敗壞。愛語者隨意語言。是亦有咎取彼意故。利行者為他求利。若有因緣助他成事。是亦可壞。同利者如共一船。憂喜是同。是或可壞。若人以法佈施愛語利行同利攝取眾生。則不可壞。以法攝者謂習此論。又習此論得上依止。如經中說依法不依人。有人雖言我從佛聞
【現代漢語翻譯】 現代漢語譯本：還有一些情況是不應該與人辯論的：應該用確定的答案回答的問題，卻用不確定的答案回答；應該用分別解釋的答案回答的問題，卻用不分別解釋的答案回答；應該反問的問題，卻不反問；有些問題應該擱置不回答。與這些情況相反，就叫做可以與人辯論。應該用確定的答案回答的問題，只有一種情況，例如佛世尊（Buddha-World Honored One）是世間無與倫比的，像這樣的比喻。應該用分別解釋的答案回答的問題，還有其他因緣，例如死亡的相續等等。應該反問的問題，例如有人提問，就反過來問他，讓他回答。應該擱置不回答的問題，如果某種法沒有實體，只有假名，如果問這種法是一還是異，是常還是無常等等，這些都是沒有意義的提問，只有理解佛法的人才能明白。所以應該學習這種佛法論。還有三種人：正定（certainly right）、邪定（certainly wrong）、不定（uncertain）。正定的人，必定進入泥洹（Nirvana）。邪定的人，必定不能進入泥洹（Nirvana）。其餘的叫做不定。如果人能夠理解佛法的意義，必定進入正定。還有四種人：純罪（purely sinful）、多罪（mostly sinful）、少罪（slightly sinful）、無罪（sinless）。純罪的人，只有不善，沒有一點善法。多罪的人，惡多善少。少罪的人，善多惡少。無罪的人，只有善法，沒有不善。如果人能夠理解佛法的正義，必定進入少罪和無罪兩種。而且，如果人理解佛法的意義，那麼所受的苦是有量的，因為必定能夠到達涅槃（Nirvana）。
第十六品 四法品
如果學習這種論，就能獲得攝法。如經中所說，有四攝法：佈施（giving）、愛語（kind speech）、利行（beneficial conduct）、同利（shared benefit）。佈施，就是衣食等物品。用這些財物佈施來攝取眾生，但這些是可以敗壞的。愛語，就是隨順對方心意的言語，這也是有缺點的，因為是爲了迎合對方的心意。利行，就是為他人謀求利益，如果有因緣幫助他人成就事情，這也是可以敗壞的。同利，就像同坐一條船，憂愁和喜悅都相同，這或許也是可以敗壞的。如果人用法佈施、愛語、利行、同利來攝取眾生，那就不會敗壞。用佛法來攝取，就是學習這種論。而且，學習這種論，就能獲得依靠。如經中所說，要依法不依人。有人雖然說『我從佛（Buddha）那裡聽聞』
【English Translation】 English version: Furthermore, there are those with whom one should not argue. Questions that should be answered with certainty are answered with uncertainty. Questions that should be answered with detailed explanations are answered without detail. Questions that should be countered with a question are not countered. Some questions should be set aside without an answer. The opposite of these is called being able to argue. Questions that should be answered with certainty have only one cause, such as the Buddha-World Honored One (Buddha-World Honored One) being unparalleled in the world, like such a comparison. Questions that should be answered with detailed explanations have other causes, such as the continuation of death, and so on. Questions that should be countered with a question are like someone asking a question, and you ask them back to answer. Questions that should be set aside without an answer are those where the dharma has no substance but only a false name. If one asks whether this dharma is one or different, permanent or impermanent, etc., these are meaningless questions that only those who understand the Buddha-dharma can know. Therefore, one should study this treatise on Buddha-dharma. There are also three types of people: those who are certainly right (certainly right), those who are certainly wrong (certainly wrong), and those who are uncertain (uncertain). Those who are certainly right will surely enter Nirvana (Nirvana). Those who are certainly wrong will surely not enter Nirvana (Nirvana). The rest are called uncertain. If a person can understand the meaning of the Buddha-dharma, they will surely enter the state of being certainly right. There are also four types of people: purely sinful (purely sinful), mostly sinful (mostly sinful), slightly sinful (slightly sinful), and sinless (sinless). The purely sinful have only unwholesome qualities and not a single wholesome quality. The mostly sinful have more evil than good. The slightly sinful have more good than evil. The sinless have only wholesome qualities and no unwholesome qualities. If a person can understand the true meaning of the Buddha-dharma, they will surely enter the two categories of slightly sinful and sinless. Moreover, if a person understands the meaning of the Buddha-dharma, then the suffering they experience is limited, because they will surely attain Nirvana (Nirvana).
Chapter Sixteen: The Four Dharmas
If one studies this treatise, one will attain the means of gathering. As it is said in the sutras, there are four means of gathering: giving (giving), kind speech (kind speech), beneficial conduct (beneficial conduct), and shared benefit (shared benefit). Giving is things like clothing and food. Using these material offerings to gather sentient beings, but these can be ruined. Kind speech is language that pleases the other person's mind, but this also has faults because it is to cater to the other person's mind. Beneficial conduct is seeking benefits for others. If there is a cause to help others accomplish things, this can also be ruined. Shared benefit is like being in the same boat, sharing the same worries and joys, this may also be ruined. If a person uses dharma giving, kind speech, beneficial conduct, and shared benefit to gather sentient beings, then it will not be ruined. Gathering with the dharma means studying this treatise. Moreover, studying this treatise will attain reliance. As it is said in the sutras, rely on the dharma and not on people. Even if someone says, 'I heard it from the Buddha (Buddha)'
。若從多識比丘所聞。若從二三比丘所聞。若眾中聞。若從大德長宿邊聞。不以信此人故便受其語。是語若入修多羅中不違法相隨順比尼。然後應受。入修多羅者謂入了義修多羅中。了義修多羅者謂是義趣不違法相。法相者隨順比尼。比尼名滅。如觀有為法常樂我凈則不滅貪等。若觀有為法無常苦空無我則滅貪等。知無常等名為法相。是應依法不依於人。若說依法則總一切法。是故次說依了義經不依不了義經。了義經者即第三依。謂依于義不依語也。若此語義入修多羅中不違法相隨順比尼。是則依止。依智不依識者識名識色等法。如經中說。能識故識智名通達實法。如經中說。如實知色受想行識故名為智。如實即空。是故識有所得。不應依也。若依于智即是依空。欲通達此上依止故。當習此論。又經中說天人四輪能增善法。一住善處。二依善人。三自發正愿。四宿殖善根。住善處者謂處中國離於五難。依善人者生值佛世。宿殖善根者不聾啞等。自發正愿者是謂正見。正見必從聞佛法生。是故應習此佛法正論。又誦習此論者于壽命中得大堅利。謂通達諦。如經中說。有四堅法說堅．定堅．見堅．解脫堅。說堅者若說一切有為皆無常苦一切無我寂滅泥洹是名說堅。是聞慧滿。因此得定名思慧滿。因此定故觀有為法無常苦等
。能得正見名修慧滿。三慧得果名解脫堅。又若聞佛法正論則得大利。如經中說四大利法。親近善人聽聞正法。自正憶念。隨順法行。若近善人則聞正法。以此正法在善人故。聞正法已則生正念。以無常等正觀諸法。從是正觀能隨法行。謂無漏見也。又聞此論則具四德處慧德處．實德處．舍德處．寂滅德處。聞法生慧是慧德處。以是智慧見真諦空名實德處。見真空故得離煩惱名舍德處。煩惱盡故心得寂滅是寂滅德處。又人得聞佛法正論。能種隨順泥洹四種善根。所謂暖法．頂法．忍法．世間第一法。以無常等行觀五陰時。生順泥洹下軟善根能令心熱。是名暖法。暖法增長成中善根。名為頂法。頂法增長成上善根。名為忍法。忍法增長成上上善根。名世間第一法。又有四種善根。退分．住分．增分．達分。離諸禪定。禮敬誦讀是等善根名為退分。得定等善根是名住分。從聞思等生諸善根是名增分。無漏善根是名達分。若聞佛法永離退分得三分善根。
四諦品第十七
若人聞佛法義。則能善知分別四諦苦諦．集諦．滅諦．道諦．苦諦者謂三界也。欲界者從阿鼻地獄至他化自在。色界者從梵世至阿迦尼吒。無色界者四無色也。又有四識處色受想行。外道或謂識依神住。故佛說識依此四處。又有四生。卵生．胎生
【現代漢語翻譯】 現代漢語譯本：能夠獲得正見，名為修慧圓滿。三種智慧得到結果，名為解脫堅定。而且如果聽聞佛法正論，就能獲得大利益。如經中所說，有四種大利益之法：親近善人，聽聞正法，自己端正憶念，隨順佛法修行。如果親近善人，就能聽聞正法，因為正法存在於善人那裡。聽聞正法后，就能生起正念，以無常等正觀諸法。從這種正觀，能夠隨順佛法修行，也就是無漏見。而且聽聞此論，就具備四種功德之處：慧德之處、實德之處、舍德之處、寂滅德之處。聽聞佛法生起智慧，是慧德之處。以這種智慧見到真諦空性，名為實德之處。見到真空性，因此能夠遠離煩惱，名為舍德之處。煩惱斷盡，內心得到寂滅，是寂滅德之處。而且人能夠聽聞佛法正論，能夠種下隨順涅槃的四種善根，也就是暖法（Ushmagata，初得智慧之熱相）、頂法（Murdhan，智慧增長至頂峰）、忍法（Ksanti，對真理的確認和接受）、世間第一法（Agralaukikadharma，世間最高的善法）。以無常等行來觀察五陰時，生起隨順涅槃的下品柔軟善根，能夠令內心熱切，這名為暖法。暖法增長，成就中品善根，名為頂法。頂法增長，成就上品善根，名為忍法。忍法增長，成就最上品善根，名為世間第一法。又有四種善根：退分、住分、增分、達分。離開各種禪定，禮敬誦讀等等善根，名為退分。得到禪定等等善根，這名為住分。從聽聞、思考等等生起的各種善根，這名為增分。無漏善根，這名為達分。如果聽聞佛法，永遠離開退分，得到三種善根。
四諦品第十七
如果人聽聞佛法的意義，就能善於知曉和分別四諦：苦諦（Dukkha Satya，關於痛苦的真理）、集諦（Samudaya Satya，關於痛苦起因的真理）、滅諦（Nirodha Satya，關於痛苦止息的真理）、道諦（Magga Satya，關於通往痛苦止息之道的真理）。苦諦是指三界：欲界（Kama-dhatu，眾生有情慾的世界），從阿鼻地獄到他化自在天；色界（Rupa-dhatu，眾生離欲但仍有形體的世界），從梵世天到阿迦尼吒天（Akanistha，色界頂端）；無色界（Arupa-dhatu，眾生既無慾也無形體的世界），指四無色處。又有四識處，即色、受、想、行。外道或者認為識依附於神而存在，所以佛說識依附於這四處。又有四生：卵生、胎生
【English Translation】 English version: Being able to obtain right view is called the perfection of wisdom through cultivation. The attainment of the three wisdoms is called steadfast liberation. Moreover, if one hears the correct teachings of the Buddha-dharma, one can obtain great benefits. As it is said in the scriptures, there are four great beneficial practices: associating with virtuous people, listening to the correct Dharma, rightly recollecting oneself, and practicing in accordance with the Dharma. If one associates with virtuous people, one can hear the correct Dharma, because the correct Dharma resides with virtuous people. Having heard the correct Dharma, one can generate right mindfulness, observing all phenomena with right contemplation such as impermanence. From this right contemplation, one can practice in accordance with the Dharma, which is the undefiled view. Moreover, hearing this treatise, one possesses four virtuous abodes: the abode of wisdom virtue, the abode of truth virtue, the abode of renunciation virtue, and the abode of quiescence virtue. Generating wisdom from hearing the Dharma is the abode of wisdom virtue. Seeing the true emptiness with this wisdom is called the abode of truth virtue. Seeing emptiness, one can be free from afflictions, which is called the abode of renunciation virtue. With the exhaustion of afflictions, the mind attains quiescence, which is the abode of quiescence virtue. Moreover, when people hear the correct teachings of the Buddha-dharma, they can plant four kinds of wholesome roots that accord with Nirvana, namely, Ushmagata (warmth dharma, the initial heat of wisdom), Murdhan (peak dharma, wisdom increasing to its peak), Ksanti (forbearance dharma, the confirmation and acceptance of truth), and Agralaukikadharma (the supreme mundane dharma, the highest good in the world). When observing the five skandhas with practices such as impermanence, the inferior soft wholesome roots that accord with Nirvana are generated, which can make the mind fervent. This is called warmth dharma. The growth of warmth dharma leads to the accomplishment of intermediate wholesome roots, called peak dharma. The growth of peak dharma leads to the accomplishment of superior wholesome roots, called forbearance dharma. The growth of forbearance dharma leads to the accomplishment of the supreme wholesome roots, called the supreme mundane dharma. There are also four kinds of wholesome roots: declining, abiding, increasing, and penetrating. Abandoning all kinds of dhyana and samadhi, acts such as paying homage and reciting scriptures are called declining wholesome roots. Obtaining samadhi and other wholesome roots is called abiding wholesome roots. The various wholesome roots generated from hearing, thinking, and so on are called increasing wholesome roots. Undefiled wholesome roots are called penetrating wholesome roots. If one hears the Buddha-dharma, one will forever be free from declining and attain the three kinds of wholesome roots.
Chapter Seventeen: The Four Noble Truths
If people hear the meaning of the Buddha-dharma, they can skillfully know and distinguish the Four Noble Truths: Dukkha Satya (the truth of suffering), Samudaya Satya (the truth of the origin of suffering), Nirodha Satya (the truth of the cessation of suffering), and Magga Satya (the truth of the path to the cessation of suffering). The Truth of Suffering refers to the Three Realms: Kama-dhatu (the desire realm, the world of beings with sensual desires), from Avici Hell to Paranirmita-vasavartin Heaven; Rupa-dhatu (the form realm, the world of beings who are free from desire but still have form), from the Brahma Heaven to Akanistha (the highest of the form realm); Arupa-dhatu (the formless realm, the world of beings who are neither with desire nor with form), referring to the Four Formless Realms. There are also the Four Stations of Consciousness, namely, form, feeling, conception, and volition. Non-Buddhists may believe that consciousness relies on a soul to exist, so the Buddha said that consciousness relies on these four stations. There are also four kinds of birth: oviparous, viviparous
．濕生．化生。諸天地獄一切化生。餓鬼二種胎生化生。余殘四生。又有四食。揣食者若粗若細。飯等名粗。酥油香氣及諸飲等是名為細。觸食者冷暖風等。意思食者。或有人以思愿活命。識食者中陰地獄無色眾生。入滅定者雖無現識識得在故亦名識食。又有六道。上罪地獄。中罪畜生。下罪餓鬼。上善天道。中善人道。下善阿修羅道。又有六種。地水火風空識。四大圍空有識在中數名為人。又六觸入。眼等六根與識和合名為觸入。又七識處。於是處中以顛倒力故識貪樂住。又世八法。利衰稱譏譭譽苦樂。人在世間必受此事故名世法。九眾生居。眾生皆以顛倒力故能處此中。又有諸法五種分別。五陰．十二入．十八界．十二因緣．二十二根。五陰者。眼色為色陰。依此生識能取前色是名識陰。即時心生男女怨親等想名為想陰。若分別知怨親中人生三種受是名受陰。是三受中生三種煩惱是名行陰。以此事起受身因緣名五受陰。以四緣識生。所謂因緣．次第緣．緣緣．增上緣。以業為因緣。識為次第緣。以識次第生識故色為緣緣。眼為增上緣。此中識從二因緣生。所謂眼色乃至意法名十二入。是中加識名十八界。謂眼界．色界．眼識界等。是陰等法。云何當生。在十二時中故名十二因緣。是中無明是煩惱。行名為業。因此
【現代漢語翻譯】 現代漢語譯本 濕生、化生：諸天（devā，天神）地獄一切都是化生。餓鬼有兩種：胎生和化生。其餘四種生命形式。還有四種食物：摶食，有粗有細。米飯等稱為粗食，酥油、香氣及各種飲料等稱為細食。觸食，如冷暖風等。意思食，指有人依靠思念和願望活命。識食，指中陰身（antarā-bhava，死後到投胎之間的狀態）、地獄眾生和無色界眾生。入滅定（nirodha-samāpatti，滅盡定）者，雖然沒有現識，但識仍然存在，因此也稱為識食。還有六道：上等罪行導致地獄道，中等罪行導致畜生道，下等罪行導致餓鬼道；上等善行導致天道，中等善行導致人道，下等善行導致阿修羅道。還有六種：地、水、火、風、空、識。四大（mahābhūta，地、水、火、風）圍繞著空，有識在其中，被稱為人。又有六觸入（saḷāyatana，六處）：眼等六根與識和合，稱為觸入。又有七識處（satta viññāṇaṭṭhiti，七識住）：眾生在此處以顛倒之力，對識產生貪愛和執著。又有世間八法（aṭṭha lokadhamma，八世法）：利、衰、稱、譏、毀、譽、苦、樂。人在世間必定會經歷這些，所以稱為世法。九眾生居（nava sattāvāsa，九有情居）：眾生都以顛倒之力，能夠安住于其中。還有諸法五種分別：五陰（pañcakkhandha，五蘊）、十二入（dvādasa āyatana，十二處）、十八界（aṭṭhārasa dhātu，十八界）、十二因緣（dvādasa nidāna，十二緣起）、二十二根（bāvisa indriya，二十二根）。五陰：眼和色為色陰。依此產生識，能夠取前面的色，這稱為識陰。即時心中產生男女、怨親等想法，稱為想陰。如果分別知道怨親中產生三種感受，這稱為受陰。在這三種感受中產生三種煩惱，這稱為行陰。以此事而起，承受身體的因緣，稱為五受陰。以四緣識生：所謂因緣、次第緣、緣緣、增上緣。以業為因緣，識為次第緣，因為識次第生識的緣故。色為緣緣，眼為增上緣。這其中，識從二因緣生，所謂眼色乃至意法，名為十二入。這其中加上識，名為十八界，即眼界、**、眼識界等。這些陰等法，將如何產生？在十二時中，所以稱為十二因緣。這其中，無明是煩惱，行名為業。因此
【English Translation】 English version 'Born of moisture, born of transformation': All devas (gods) and hell beings are born of transformation. There are two types of pretas (hungry ghosts): born from the womb and born of transformation. The remaining four forms of life. There are also four kinds of food: edible food, which can be coarse or fine. Rice and the like are called coarse food, while ghee, fragrances, and various drinks are called fine food. Tactile food, such as cold and warm winds. Intentional food, referring to those who live by thoughts and wishes. Consciousness food, referring to beings in the intermediate state (antarā-bhava), hell beings, and beings in the formless realm. Those who enter nirodha-samāpatti (cessation attainment), although without present consciousness, still have consciousness present, and are therefore also called consciousness food. There are also six realms: the worst deeds lead to the hell realm, moderate deeds lead to the animal realm, and lesser deeds lead to the preta realm; the best deeds lead to the deva realm, moderate deeds lead to the human realm, and lesser deeds lead to the asura realm. There are also six elements: earth, water, fire, wind, space, and consciousness. The four great elements (mahābhūta) surround space, and consciousness is within them, which is called a human. There are also six sense bases (saḷāyatana): the six sense organs, such as the eye, combined with consciousness, are called sense bases. There are also seven abodes of consciousness (satta viññāṇaṭṭhiti): beings in these abodes, through the power of delusion, develop craving and attachment to consciousness. There are also eight worldly conditions (aṭṭha lokadhamma): gain, loss, praise, blame, defamation, honor, suffering, and happiness. People in the world will inevitably experience these, so they are called worldly conditions. There are nine abodes of beings (nava sattāvāsa): beings, through the power of delusion, are able to dwell in them. There are also five distinctions of all dharmas: the five aggregates (pañcakkhandha), the twelve sense bases (dvādasa āyatana), the eighteen elements (aṭṭhārasa dhātu), the twelve links of dependent origination (dvādasa nidāna), and the twenty-two faculties (bāvisa indriya). The five aggregates: the eye and form are the form aggregate. Based on this, consciousness arises, which can grasp the preceding form, and this is called the consciousness aggregate. Immediately, thoughts of male, female, enemies, and relatives arise in the mind, and this is called the perception aggregate. If one distinguishes and knows that three kinds of feelings arise from enemies and relatives, this is called the feeling aggregate. From these three kinds of feelings, three kinds of afflictions arise, and this is called the mental formation aggregate. From this event, the causes and conditions for receiving a body arise, and this is called the five aggregates subject to clinging. Consciousness arises from four conditions: namely, causal condition, immediately preceding condition, object condition, and dominant condition. Karma is the causal condition, consciousness is the immediately preceding condition, because consciousness arises in succession to consciousness. Form is the object condition, and the eye is the dominant condition. Among these, consciousness arises from two causal conditions, namely, eye and form, and so on up to mind and mental objects, which are called the twelve sense bases. Adding consciousness to these are called the eighteen elements, namely, the eye element, ** element, eye consciousness element, and so on. How will these aggregates and other dharmas arise? In the twelve times, therefore they are called the twelve links of dependent origination. Among these, ignorance is affliction, and action is called karma. Therefore
二事。次第生識名色六入觸受。愛取二法是名煩惱。有名為業。未來世中初受身識名之為生。餘名老死。是十二因緣示有過去未來現在。但眾緣生無有我也。又為生死往來還滅。故說二十二根。一切眾生初受身時以識為本。是識六種。從眼等生故說六根。所謂眼根乃至意根。能生六識故名六根。可以分別男女相故名男女根。有人名為身根少分。此六根或名六入。從是六事生六種識故名為壽。所以者何。是六入六識得相續生故名為壽。是相續斷故名為死。是故此事名之曰命。是中何等是根。所謂業也。以因業故六入六識得相續生。是命中業名為命根。是業從諸受生。諸受即名樂等五根。從此五根生貪愛等一切煩惱及身口業。此業因緣還受生死。是為垢法。能令生死因緣相續。以何因緣能生凈法。必因信等。信等四法因緣成慧。慧有三時。謂未知．欲知．知已。修習所作辦時。此根皆是智慧差別。佛以生死往來還滅垢凈故說二十二根。如是等法苦諦所攝。能知此者是名善知苦諦。集諦者業及煩惱。業者業品中當說。煩惱者煩惱品中當說。諸業煩惱是後身因緣故名集諦。滅諦者后滅諦聚中當廣說。謂假名心法心空心。滅此三心故名滅諦。道諦者謂三十七助菩提法。四念處．四正勤．四如意足．五根．五力．七菩提分．八聖道
【現代漢語翻譯】 現代漢語譯本 兩種事情。依次產生識、名色、六入、觸、受。愛和取這兩種法被稱為煩惱。有被稱為業。在未來世中，最初承受身體的識被稱為生，其餘的被稱為老死。這十二因緣揭示了過去、未來和現在。但一切都是眾緣和合而生，沒有『我』的存在。又爲了生死往來和還滅，所以說了二十二根。一切眾生最初承受身體時，以識為根本。這識有六種。從眼等產生，所以說了六根，也就是眼根乃至意根。能產生六識，所以稱為六根。可以分辨男女的相貌，所以稱為男女根。有人稱之為身根的小部分。這六根有時也稱為六入。從這六事產生六種識，所以稱為壽。為什麼呢？因為這六入和六識能夠相續產生，所以稱為壽。這相續斷絕，所以稱為死。因此，這件事被稱為命。這其中什麼是根呢？就是業。因為業的緣故，六入和六識能夠相續產生。這命中之業被稱為命根。這業從諸受產生。諸受就是樂等五根。從此五根產生貪愛等一切煩惱以及身口業。這業的因緣又導致承受生死。這是垢法，能夠使生死因緣相續。以什麼因緣能夠產生凈法呢？必須依靠信等。信等四法因緣成就智慧。智慧有三種狀態，即未知、欲知、知已。修習所作完成時。這些根都是智慧的差別。佛因為生死往來還滅的垢凈，所以說了二十二根。這些法都屬於苦諦所包含的。能夠了解這些，就叫做善知苦諦。集諦就是業和煩惱。業將在業品中詳細說明，煩惱將在煩惱品中詳細說明。諸業煩惱是後世身體的因緣，所以稱為集諦。滅諦將在後滅諦聚中詳細說明，即假名心、法心、空心。滅除這三種心，所以稱為滅諦。道諦就是三十七助菩提法，即四念處（catu-smṛtyupasthāna）、四正勤（catvāri prahāṇāni）、四如意足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七菩提分（sapta bodhyaṅgāni）、八聖道（āryāṣṭāṅgamārga）。
【English Translation】 English version Two matters. In sequence, arise consciousness (vijñāna), name and form (nāmarūpa), the six entrances (ṣaḍāyatana), contact (sparśa), and feeling (vedanā). Love (tṛṣṇā) and grasping (upādāna), these two dharmas are called afflictions (kleśa). Existence (bhava) is called karma (karma). In the future life, the initial reception of the body's consciousness is called birth (jāti), and the rest are called old age and death (jarā-maraṇa). These twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) reveal the past, future, and present. But all arise from various conditions, without a self (ātman). Furthermore, for the sake of the coming and going of birth and death, and their cessation, twenty-two roots (dvāviṃśati indriyāṇi) are spoken of. When all beings initially receive a body, consciousness is the foundation. This consciousness is of six kinds. It arises from the eye (cakṣu) and so on, hence the six roots are spoken of, namely the eye root up to the mind root (mana-indriya). They can generate the six consciousnesses (ṣaḍvijñāna), hence they are called the six roots. They can distinguish between male and female characteristics, hence they are called the male and female roots. Some call it a small part of the body root. These six roots are sometimes called the six entrances (ṣaḍāyatana). From these six things arise six kinds of consciousness, hence it is called life (jīvita). Why is that? Because these six entrances and six consciousnesses can arise in succession, hence it is called life. This succession is cut off, hence it is called death (maraṇa). Therefore, this matter is called life. Among these, what is a root? It is karma. Because of karma, the six entrances and six consciousnesses can arise in succession. This karma in life is called the life root (jīvitendriya). This karma arises from various feelings. The various feelings are called the five roots of pleasure (sukha) and so on. From these five roots arise all afflictions such as greed and love (tṛṣṇā), as well as actions of body, speech, and mind. The cause and condition of this karma leads to receiving birth and death again. This is defiled dharma (saṃklista dharma), which can make the causes and conditions of birth and death continue. By what cause and condition can pure dharma (śukla dharma) arise? It must rely on faith (śraddhā) and so on. Faith and the other four dharmas cause and condition the accomplishment of wisdom (prajñā). Wisdom has three times, namely unknown, wanting to know, and already known. When practice and what is to be done are completed. These roots are all differences of wisdom. The Buddha spoke of the twenty-two roots because of the defilement and purity of the coming and going and cessation of birth and death. These dharmas are all contained within the suffering truth (duḥkha satya). Being able to understand these is called well knowing the suffering truth. The origin truth (samudaya satya) is karma and afflictions. Karma will be explained in detail in the karma section, and afflictions will be explained in detail in the afflictions section. The various karmas and afflictions are the causes and conditions for the body in the next life, hence they are called the origin truth. The cessation truth (nirodha satya) will be explained in detail in the later cessation truth collection, namely the provisional name mind, the dharma mind, and the empty mind. Eliminating these three minds is called the cessation truth. The path truth (mārga satya) is the thirty-seven aids to enlightenment (bodhi), namely the four mindfulnesses (catu-smṛtyupasthāna), the four right efforts (catvāri prahāṇāni), the four bases of power (catvāra ṛddhipādāḥ), the five roots (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (āryāṣṭāṅgamārga).
分。四念處者身受心法。中正安念及從念生慧觀身無常等安住緣中名身念處。是念及慧漸次轉增能分別受名受念處。又轉清凈能分別心名心念處。能以正行分別諸法名法念處。四正勤者。若生惡不善法見其過患為斷故生欲勤精進。斷方便謂知見。緣未生惡不善法為不生故生欲勤精進。不生方便謂知見。緣未生善法為生故生欲勤精進。生方便謂知見緣已生善法為增長故生欲勤精進。以上中下次第方便及不退轉故。四如意足者。欲三昧妙行成就。修如意分。因欲生三昧名欲三昧。欲精進信猗憶念安慧思舍等妙法共成名妙行成就。功德增長故名如意足。是欲增長名為精進。是名第二。行者有欲有精進故修習定慧得心三昧。所謂定也。思惟三昧所謂慧也。五根者。聞法生信是名信根。信已為斷垢法證凈法故勤發精進是名精進根。修四念處是名念根。因念能成三昧。是名定根。因定生慧是名慧根。是五根增長有力故名五力。八聖道分者。從聞生慧能信五陰無常苦等。是名正見。是慧若從思生名正思惟。以正思惟斷諸不善修集諸善發行精進。從此漸次出家受戒得三道分正語．正業．正命。從此正戒次成念處及諸禪定。因此念定得如實智。名八道分。如是次第。又八道分中戒應在初。所以者何。戒定慧品義次第故。正念正定是名定品
【現代漢語翻譯】 現代漢語譯本 分。四念處（Si Nian Chu，four foundations of mindfulness）者，身、受、心、法。以中正平和的心念安住于當下，並從念生起智慧，觀察身體的無常等，安住于所緣境中，這稱為身念處。這種正念和智慧逐漸增長，能夠分辨感受，稱為受念處。進一步轉化清凈，能夠分辨心念，稱為心念處。能夠以正確的修行來分辨諸法，稱為法念處。 四正勤（Si Zheng Qin，four right exertions）者，如果已經生起惡不善法，看到它的過患，爲了斷除它而生起欲、勤、精進。斷除的方便是指知見。對於尚未生起的惡不善法，爲了不讓它生起而生起欲、勤、精進。不生起的方便是指知見。對於尚未生起的善法，爲了讓它生起而生起欲、勤、精進。生起的方便是指知見。對於已經生起的善法，爲了增長它而生起欲、勤、精進。以上是以上、中、下次第的方便和不退轉的緣故。 四如意足（Si Ru Yi Zu，four bases of supernatural power）者，欲三昧（Yu San Mei，concentration attained through desire）和妙行成就，修習如意分。因為欲而生起的三昧稱為欲三昧。欲、精進、信、猗、憶念、安慧、思、舍等妙法共同成就，稱為妙行成就。功德增長的緣故稱為如意足。這種欲的增長稱為精進。這是第二種。修行者有欲有精進，所以修習定慧，得到心三昧，這就是定。思惟三昧，這就是慧。 五根（Wu Gen，five roots）者，聽聞佛法而生起信心，這稱為信根。生起信心后，爲了斷除垢法、證得清凈法而勤奮精進，這稱為精進根。修習四念處，這稱爲念根。因爲念而能夠成就三昧，這稱為定根。因為定而生起智慧，這稱為慧根。這五根增長有力，所以稱為五力（Wu Li，five powers）。 八聖道分（Ba Sheng Dao Fen，eightfold noble path）者，從聽聞佛法而生起智慧，能夠相信五陰（Wu Yin，five aggregates）的無常、苦等，這稱為正見。這種智慧如果從思惟而生起，稱為正思惟。以正思惟斷除諸不善，修集諸善，發起精進。從此逐漸出家受戒，得到三道分：正語、正業、正命。從此正戒依次成就念處以及諸禪定。因此念定得到如實智，稱為八道分。就是這樣的次第。而且八道分中，戒應該放在最前面。為什麼呢？因為戒、定、慧三品的意義是依次遞進的緣故。正念、正定，這稱為定品。
【English Translation】 English version Section. The four foundations of mindfulness (Si Nian Chu) are body, feeling, mind, and dharma. To dwell in the present moment with a balanced and upright mind, and to generate wisdom from mindfulness, observing the impermanence of the body, etc., dwelling in the object of focus, this is called the mindfulness of the body. This mindfulness and wisdom gradually increase, enabling one to distinguish feelings, which is called the mindfulness of feeling. Further transforming into purity, enabling one to distinguish thoughts, which is called the mindfulness of mind. Being able to distinguish all dharmas with correct practice is called the mindfulness of dharma. The four right exertions (Si Zheng Qin): If evil and unwholesome dharmas have already arisen, seeing their faults, one generates desire, diligence, and effort to eliminate them. The means of elimination refers to knowledge and insight. For evil and unwholesome dharmas that have not yet arisen, one generates desire, diligence, and effort to prevent them from arising. The means of non-arising refers to knowledge and insight. For wholesome dharmas that have not yet arisen, one generates desire, diligence, and effort to cause them to arise. The means of arising refers to knowledge and insight. For wholesome dharmas that have already arisen, one generates desire, diligence, and effort to increase them. The above are the means of superior, intermediate, and inferior levels, and the reason for non-regression. The four bases of supernatural power (Si Ru Yi Zu): Desire-concentration (Yu San Mei) and the accomplishment of wonderful practices, cultivating the aspects of supernatural power. The concentration that arises from desire is called desire-concentration. Desire, diligence, faith, ease, mindfulness, peaceful wisdom, thought, renunciation, and other wonderful dharmas together accomplish, which is called the accomplishment of wonderful practices. Because of the increase of merit and virtue, it is called the base of supernatural power. This increase of desire is called diligence. This is the second type. Practitioners have desire and diligence, so they cultivate concentration and wisdom, attaining mind-concentration, which is concentration. Thinking-concentration, which is wisdom. The five roots (Wu Gen): Hearing the Dharma and generating faith, this is called the root of faith. After generating faith, diligently making effort to eliminate defiled dharmas and realize pure dharmas, this is called the root of diligence. Cultivating the four foundations of mindfulness, this is called the root of mindfulness. Because of mindfulness, one is able to accomplish concentration, this is called the root of concentration. Because of concentration, wisdom arises, this is called the root of wisdom. These five roots increase in strength, so they are called the five powers (Wu Li). The eightfold noble path (Ba Sheng Dao Fen): From hearing the Dharma, wisdom arises, enabling one to believe in the impermanence, suffering, etc., of the five aggregates (Wu Yin), this is called right view. If this wisdom arises from thought, it is called right thought. With right thought, one eliminates all unwholesome things, cultivates all wholesome things, and initiates diligence. From this, one gradually leaves home, receives precepts, and attains the three aspects of the path: right speech, right action, right livelihood. From this right precept, mindfulness and all concentrations are successively accomplished. Therefore, with mindfulness and concentration, one attains true knowledge, which is called the eightfold path. Such is the order. Moreover, among the eightfold path, precepts should be placed first. Why? Because the meaning of the three categories of precepts, concentration, and wisdom is in successive order. Right mindfulness, right concentration, this is called the category of concentration.
。精進常遍一切處行。慧品近道故在後說。是慧二種若粗若妙。粗者聞慧思慧名正思惟。妙者修慧謂入暖等法中。能破假名及五陰法是名正見。以此正見見五陰滅名初入道。從是次得七菩提分。念菩提分者。學人失念則起煩惱故。繫念善處繫念先來所得正見是名擇法。不捨擇法故名精進。行精進時煩惱減少心生歡喜故名為喜。以心喜故則身得猗是名為猗。身猗得樂樂則心定。是定難得名為金剛。得無著果斷憂喜等故名為舍。是名上行。又不沒不發其心平等故名為舍。菩提名無學智。修此七法能得菩提名菩提分。是三十七品得四沙門果。須陀洹果者謂通達空以此空智慧斷三結。斯陀含果者即修此道能薄煩惱于欲界中余有二生。阿那含果者能斷欲界一切煩惱。阿羅漢者斷一切煩惱。若能修習此佛法論。則能通達四諦。得四沙門果。故應修習此正法論。
法聚品第十八
習此論者。則能通達可知等法聚。以通達故。外道邪論不能制伏。亦能速滅煩惱。自能離苦亦能濟人。可知等法聚者。謂可知法．可識法。色法．無色法。可見法．不可見法。有對法．無對法。有漏法．無漏法。有為法．無為法。心法．非心法。心數法．非心數法。心相應法．心不相應法。心共有法．心不共有法。隨心行法．不隨心行法。內法．
【現代漢語翻譯】 現代漢語譯本：精進的修行普遍存在於一切處。智慧品因為接近於道，所以在後面講述。智慧有兩種，粗略的和精妙的。粗略的智慧指的是聞慧和思慧，可以稱為正思惟（正確的思考）。精妙的智慧指的是修慧，也就是進入暖位等修行階段，能夠破除假名和五陰之法，這被稱為正見（正確的見解）。以這種正見見到五陰滅盡，稱為初入道。從此依次獲得七菩提分（七種覺悟的因素）。念菩提分，是因為修行人如果失去正念，就會生起煩惱，所以要繫念于善處，繫念于先前所得到的正見，這稱為擇法（選擇正確的法）。不捨棄擇法，所以稱為精進。在進行精進修行時，煩惱減少，心中生起歡喜，所以稱為喜。因為心中歡喜，身體就得到輕安，這稱為猗（輕安）。身體輕安而得到快樂，快樂則使心安定。這種安定很難得到，稱為金剛（比喻堅固不壞的禪定）。得到無著果，斷除憂愁和喜樂等，所以稱為舍（捨棄）。這稱為上行。又，不沉沒也不躁動，內心平等，所以稱為舍。菩提指無學智（阿羅漢的智慧）。修習這七種法，能夠得到菩提，所以稱為菩提分。這三十七道品能夠得到四沙門果（四種修行證果的境界）。須陀洹果（入流果），指的是通達空性，以這種空性智慧能夠斷除三結（三種煩惱的束縛）。斯陀含果（一來果），指的是修習此道能夠使煩惱變得微薄，在欲界中還剩下兩次生死。阿那含果（不還果），指的是能夠斷除欲界的一切煩惱。阿羅漢果（無生果），指的是斷除一切煩惱。如果能夠修習這部佛法論，就能通達四諦（四種真理），得到四沙門果。所以應當修習這部正法論。 法聚品第十八 修習這部論，就能通達可知等法聚。因為通達的緣故，外道的邪論不能夠制伏。也能夠迅速地滅除煩惱，自己能夠脫離痛苦，也能夠救濟他人。可知等法聚，指的是可知法、可識法。色法、無色法。可見法、不可見法。有對法、無對法。有漏法、無漏法。有為法、無為法。心法、非心法。心數法、非心數法。心相應法、心不相應法。心不相應法。心共有法、心不共有法。隨心行法、不隨心行法。內法。
【English Translation】 English version: The practice of diligence is universally present in all places. The wisdom category is discussed later because it is close to the path. There are two types of wisdom, coarse and subtle. Coarse wisdom refers to learning and thinking wisdom, which can be called Right Thinking. Subtle wisdom refers to cultivation wisdom, which is entering the stage of warmth and other practices, capable of breaking false names and the five aggregates, which is called Right View. Seeing the extinction of the five aggregates with this Right View is called the initial entry into the path. From this, one successively obtains the seven factors of enlightenment (seven aspects of awakening). Mindfulness as a factor of enlightenment is because if a practitioner loses mindfulness, afflictions will arise, so one should focus on virtuous states and on the Right View previously obtained, which is called Dharma Selection. Not abandoning Dharma Selection is called Diligence. When practicing diligence, afflictions decrease, and joy arises in the heart, so it is called Joy. Because of joy in the heart, the body attains ease, which is called Tranquility. The body's ease leads to happiness, and happiness leads to mental stability. This stability is difficult to obtain and is called Diamond (a metaphor for firm and indestructible samadhi). Obtaining the fruit of non-attachment, cutting off sorrow and joy, etc., is called Equanimity. This is called the higher practice. Furthermore, not sinking nor being agitated, the mind is equal, so it is called Equanimity. Bodhi refers to the wisdom of non-learning (the wisdom of an Arhat). Cultivating these seven factors can attain Bodhi, so they are called factors of enlightenment. These thirty-seven factors lead to the four fruits of the Sramana (four stages of attainment in practice). The fruit of Srotapanna (stream-enterer) refers to understanding emptiness, and with this wisdom of emptiness, one can cut off the three fetters (three bonds of affliction). The fruit of Sakadagami (once-returner) refers to cultivating this path to weaken afflictions, with only two more lives remaining in the desire realm. The fruit of Anagami (non-returner) refers to being able to cut off all afflictions in the desire realm. The fruit of Arhat (no-birth) refers to cutting off all afflictions. If one can cultivate this Buddhist treatise, one can understand the Four Noble Truths and attain the four fruits of the Sramana. Therefore, one should cultivate this Right Dharma treatise. Chapter Eighteen: Collection of Dharmas By studying this treatise, one can understand the collection of knowable dharmas. Because of this understanding, the heretical theories of external paths cannot subdue one. One can also quickly eliminate afflictions, liberate oneself from suffering, and help others. The collection of knowable dharmas refers to knowable dharmas and cognizable dharmas. Form dharmas and formless dharmas. Visible dharmas and invisible dharmas. Dharmas with resistance and dharmas without resistance. Defiled dharmas and undefiled dharmas. Conditioned dharmas and unconditioned dharmas. Mind dharmas and non-mind dharmas. Mental function dharmas and non-mental function dharmas. Mind-associated dharmas and mind-dissociated dharmas. Mind-common dharmas and mind-uncommon dharmas. Dharmas that follow the mind and dharmas that do not follow the mind. Internal dharmas.
外法。粗法．細法。上法．下法。近法．遠法。受法．非受法。出法．非出法。共凡夫法．不共凡夫法。次第法．非次第法。有次第法．無次第法。如是等二法。又有三法。色法．心法．心不相應法。過去法．未來法．現在法。善法．不善法．無記法。學法．無學法．非學非無學法。見諦斷法．思惟斷法．無斷法。如是等三法。又有四法。欲界系法．色界系法．無色界系法．不繫法。又有四道。苦難行道．苦易行道．樂難行道．樂易行道。又有四味。出味．離味．寂滅味．正智味。又有四證法。身證法．念證法．眼證法．慧證法。四受身。四入胎。四緣。四信。四聖種。四惡行。如是等。四法。五陰。六種。六內入。六外入。六生性。六喜行。六憂行。六舍行。六妙行。七凈。八福生。九次第滅。十聖處。十二因緣。如是可知等法聚無量無邊不可說盡。我今略舉其要。可知法者第一義諦也。可識法者謂世諦也。色法者色聲香味觸也。無色法者心及無作法也。可見法者謂色入也。有對法者色法是也。有漏法者若法能生諸漏。如非阿羅漢假名法中心是也。與上相違名無漏法也。有為法者從眾緣生。五陰是也。無為法者五陰盡滅是也。心法者能緣是也。心數法者若識得緣即次第生想等是也。心相應法者謂識得緣次第必生如想
【現代漢語翻譯】 現代漢語譯本 外法（外部的法）、粗法（粗糙的法）、細法（精細的法）、上法（更高的法）、下法（較低的法）、近法（接近的法）、遠法（遠離的法）、受法（接受的法）、非受法（不接受的法）、出法（出離的法）、非出法（不出離的法）、共凡夫法（與凡夫共有的法）、不共凡夫法（不與凡夫共有的法）、次第法（有順序的法）、非次第法（沒有順序的法）、有次第法（具有順序的法）、無次第法（沒有順序的法）。像這些等等的二法。 又有三法：色法（物質的法）、心法（精神的法）、心不相應法（與心不相應的法）。過去法（過去的法）、未來法（未來的法）、現在法（現在的法）。善法（善良的法）、不善法（不善良的法）、無記法（非善非惡的法）。學法（需要學習的法）、無學法（無需再學習的法）、非學非無學法（既非需要學習也非無需學習的法）。見諦斷法（通過見諦斷除的法）、思惟斷法（通過思惟斷除的法）、無斷法（無法斷除的法）。像這些等等的三法。 又有四法：欲界系法（屬於欲界的法）、系法（屬於界的法）、無系法（不屬於界的法）、不繫法（不被束縛的法）。又有四道：苦難行道（痛苦且難以修行的道）、苦易行道（痛苦但容易修行的道）、樂難行道（快樂但難以修行的道）、樂易行道（快樂且容易修行的道）。又有四味：出味（出離之味）、離味（遠離之味）、寂滅味（寂靜涅槃之味）、正智味（正確智慧之味）。又有四證法：身證法（通過身體證得的法）、念證法（通過念證得的法）、眼證法（通過眼睛證得的法）、慧證法（通過智慧證得的法）。四受身（四種感受的身體）。四入胎（四種入胎的方式）。四緣（四種因緣）。四信（四種信心）。四聖種（四種聖潔的種子）。四惡行（四種惡劣的行為）。像這些等等的四法。 五陰（構成個體的五種要素）。六種（六種元素）。六內入（六種內部的感官）。六外入（六種外部的感官對像）。六生性（六種產生的基礎）。六喜行（六種與喜悅相關的行為）。六憂行（六種與憂愁相關的行為）。六舍行（六種與捨棄相關的行為）。六妙行（六種微妙的行為）。七凈（七種清凈）。八福生（八種產生福報的方式）。九次第滅（九種次第的滅盡）。十聖處（十種聖潔的處所）。十二因緣（十二種因緣關係）。像這些可以知曉等等的法聚，無量無邊，不可說盡。我現在簡略地舉出其要點。 可知法者，第一義諦（paramārtha-satya）也。可識法者，謂世諦（saṃvṛti-satya）也。色法者，色（rūpa）、聲（śabda）、香（gandha）、味（rasa）、觸（sparśa）也。無色法者，心（citta）及無作法（asaṃskṛta dharma）也。可見法者，謂色入（rūpāyatana）也。有對法者，色法是也。有漏法者，若法能生諸漏（āsrava），如非阿羅漢假名法中心是也。與上相違，名無漏法（anāsrava dharma）也。有為法者，從眾緣生，五陰是也。無為法者，五陰盡滅是也。心法者，能緣是也。心數法者，若識得緣，即次第生想（saṃjñā）等是也。心相應法者，謂識得緣，次第必生如想。
【English Translation】 English version 'External dharmas. Coarse dharmas. Subtle dharmas. Superior dharmas. Inferior dharmas. Near dharmas. Distant dharmas. Accepted dharmas. Unaccepted dharmas. Outflowing dharmas. Non-outflowing dharmas. Dharmas common to ordinary beings. Dharmas uncommon to ordinary beings. Sequential dharmas. Non-sequential dharmas. Dharmas with sequence. Dharmas without sequence.' Such are these pairs of dharmas. 'Again, there are three dharmas: material dharmas (rūpa-dharma), mental dharmas (citta-dharma), and dharmas not associated with mind (citta-viprayukta-dharma). Past dharmas (atīta-dharma), future dharmas (anāgata-dharma), and present dharmas (pratyutpanna-dharma). Wholesome dharmas (kuśala-dharma), unwholesome dharmas (akuśala-dharma), and neutral dharmas (avyākṛta-dharma). Dharmas for learners (śaikṣa-dharma), dharmas for non-learners (aśaikṣa-dharma), and dharmas that are neither for learners nor non-learners (naiva śaikṣa nāśaikṣa-dharma). Dharmas to be abandoned by seeing the truth (darśana-prahātavya-dharma), dharmas to be abandoned by cultivation (bhāvanā-prahātavya-dharma), and dharmas not to be abandoned (aprahātavya-dharma). Such are these triads of dharmas.' 'Again, there are four dharmas: dharmas pertaining to the desire realm (kāmadhātu-saṃgṛhīta-dharma), dharmas pertaining to the ** realm (dhātu-saṃgṛhīta-dharma), dharmas not pertaining to the ** realm (anādhātu-saṃgṛhīta-dharma), and unconditioned dharmas (asaṃskṛta-dharma). Again, there are four paths: the path that is painful and difficult to practice (duḥkha-pratipad danda-abhiñña), the path that is painful but easy to practice (duḥkha-pratipad kṣipra-abhiñña), the path that is pleasant but difficult to practice (sukha-pratipad danda-abhiñña), and the path that is pleasant and easy to practice (sukha-pratipad kṣipra-abhiñña). Again, there are four tastes: the taste of renunciation (niḥsaraṇa-rasa), the taste of detachment (viveka-rasa), the taste of cessation (nirodha-rasa), and the taste of right knowledge (samyag-jñāna-rasa). Again, there are four attainments: attainment through the body (kāya-sākṣī), attainment through mindfulness (smṛti-sākṣī), attainment through the eye (cakṣu-sākṣī), and attainment through wisdom (prajñā-sākṣī). Four aggregates of feeling (vedanā-skandha). Four entries into the womb (garbhāvakrānti). Four conditions (pratyaya). Four kinds of faith (śraddhā). Four noble lineages (ārya-vaṃśa). Four evil conducts (duścarita). Such are these sets of four dharmas.' 'Five aggregates (pañca-skandha). Six elements (ṣaṭ-dhātu). Six internal sense bases (ṣaḍ-adhyātmikāyatana). Six external sense bases (ṣaḍ-bāhyāyatana). Six natures of arising (utpāda-svabhāva). Six practices of joy (prīti-caryā). Six practices of sorrow (daurmanasya-caryā). Six practices of equanimity (upekṣā-caryā). Six sublime practices (praṇīta-caryā). Seven purifications (sapta-viśuddhi). Eight sources of merit (aṣṭa-puṇya-kriyā). Nine successive cessations (nava-anupūrva-nirodha). Ten noble abodes (daśa-ārya-vāsa). Twelve links of dependent origination (dvādaśa-pratītyasamutpāda). Such are the knowable collections of dharmas, immeasurable, boundless, and impossible to fully describe. I will now briefly mention their essentials.' 'That which can be known is the ultimate truth (paramārtha-satya). That which can be recognized is the conventional truth (saṃvṛti-satya). Material dharmas are form (rūpa), sound (śabda), smell (gandha), taste (rasa), and touch (sparśa). Immaterial dharmas are mind (citta) and unconditioned dharmas (asaṃskṛta dharma). That which can be seen is the form sense base (rūpāyatana). That which has resistance is material dharma. Conditioned dharmas are those that give rise to outflows (āsrava), such as the mind in the case of a non-Arhat conceptual dharma. The opposite of this is called unconditioned dharma (anāsrava dharma). Conditioned dharmas are those that arise from various conditions, such as the five aggregates. Unconditioned dharmas are the complete cessation of the five aggregates. Mental dharma is that which cognizes. Mental factors are those that arise successively after the mind cognizes an object, such as perception (saṃjñā). Mental concomitants are those that necessarily arise successively after the mind cognizes an object, such as perception.'
等是也。心共有法者謂法心共有如色心不相應行是也。隨心行法者若法有心則生無心不生。如身口無作業也。內法者己身內六入也。粗細法者相待有也。如觀五欲色定為細。觀無色定色定為粗也。上下法者亦如是也。近遠法者或異方故遠。或不相似故遠也。受法者從身生法也。出法者謂善法也。共凡夫法者有漏法也。次第法者從他次第生也。有次第法者能生次第也。色法者色等五法也。心法者如上說也。心不相應行者無作業也。過去法者已滅法也。未來法者當生法也。現在法者生而未滅也。善法者為利益他眾生及真實智也。與上相違名不善法也。二俱相違名無記法也。學法者學人無漏心法也。無學法者無學人在第一義心也。餘名非學非無學也。見諦斷法者謂須陀洹所斷示相我慢及從此生法也。思惟斷法者。謂須陀洹斯陀含阿那含所斷不示相我慢及從此生法也。無斷法者謂無漏也。欲界系法者若法報得阿鼻地獄乃至他化自在天也。色界系法者從梵世乃至阿迦尼吒天也。無色界系法者四無色也。不繫法者無漏法也。苦難行道者鈍根得定行道者是也。苦易行道者利根得定行道者是也。樂難行道者鈍根得慧行道者是也。樂易行道者利根得慧行道者是也。出味者出家求道也。離味者身心遠離也。寂滅味者得禪定也。正智味者通達
【現代漢語翻譯】 現代漢語譯本 『等是也』，指的就是這些。『心共有法』指的是心和法共同擁有的，比如色法、心不相應行法等就是。『隨心行法』指的是如果心存在，法就產生，如果心不存在，法就不產生。比如身和口的無作業就是這樣。『內法』指的是自身內的六入（眼、耳、鼻、舌、身、意）。『粗細法』是相對而言的，比如觀察五欲色界的禪定，就認為是細的，觀察無色界的禪定，色界的禪定就認為是粗的。『上下法』也是如此。『近遠法』或者因為地方不同而遠，或者因為不相似而遠。『受法』是從身體產生的法。『出法』指的是善法。『共凡夫法』指的是有漏法。『次第法』是從其他次第產生的。『有次第法』是能夠產生次第的。『色法』指的是色等五法（色、受、想、行、識）。『心法』如上面所說。『心不相應行』指的是無作業。『過去法』指的是已經滅去的法。『未來法』指的是將要產生的法。『現在法』指的是正在產生但尚未滅去的法。『善法』是爲了利益其他眾生以及獲得真實智慧。與善法相反的稱為『不善法』。與兩者都相反的稱為『無記法』。『學法』指的是有學之人的無漏心法。『無學法』指的是無學之人在第一義諦中的心。其餘的稱為『非學非無學』。『見諦斷法』指的是須陀洹（Sotapanna，入流果）所斷的顯示之相、我慢以及由此產生的法。『思惟斷法』指的是須陀洹、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）所斷的不顯示之相、我慢以及由此產生的法。『無斷法』指的是無漏法。『欲界系法』指的是因果報應而屬於阿鼻地獄乃至他化自在天的法。『色界系法』指的是從梵世天乃至阿迦尼吒天（Akanistha，色界頂天）的法。『無色界系法』指的是四無色定。『不繫法』指的是無漏法。『苦難行道』指的是鈍根之人通過禪定修行的道路。『苦易行道』指的是利根之人通過禪定修行的道路。『樂難行道』指的是鈍根之人通過智慧修行的道路。『樂易行道』指的是利根之人通過智慧修行的道路。『出味』指的是出家求道。『離味』指的是身心遠離。『寂滅味』指的是獲得禪定。『正智味』指的是通達。
【English Translation】 English version 'Etc. is also', which refers to these. 'Mind-co-existing dharmas' refers to what the mind and dharmas possess together, such as form, mind-incongruent formations, etc. 'Dharmas that follow the mind' refers to if the mind exists, the dharma arises; if the mind does not exist, the dharma does not arise. For example, the non-action of body and speech is like this. 'Internal dharmas' refers to the six entrances (eye, ear, nose, tongue, body, mind) within oneself. 'Coarse and fine dharmas' are relative, for example, observing the samadhi of the five desires realm is considered fine, while observing the form realm samadhi, the form realm samadhi is considered coarse. 'Upper and lower dharmas' are also like this. 'Near and far dharmas' are far either because of different places or because of dissimilarity. 'Received dharmas' are the dharmas that arise from the body. 'Outgoing dharmas' refers to wholesome dharmas. 'Dharmas shared by ordinary beings' refers to defiled dharmas. 'Sequential dharmas' are those that arise sequentially from others. 'Dharmas with sequence' are those that can produce sequence. 'Form dharmas' refers to the five aggregates (form, feeling, perception, volition, consciousness). 'Mind dharmas' are as mentioned above. 'Mind-incongruent formations' refers to non-action. 'Past dharmas' refers to dharmas that have already ceased. 'Future dharmas' refers to dharmas that are about to arise. 'Present dharmas' refers to dharmas that are arising but have not yet ceased. 'Wholesome dharmas' are for the benefit of other beings and for obtaining true wisdom. The opposite of wholesome dharmas is called 'unwholesome dharmas'. The opposite of both is called 'neutral dharmas'. 'Learning dharmas' refers to the undefiled mind dharmas of those who are learning. 'No-more-learning dharmas' refers to the mind of those who have no more to learn in the ultimate truth. The rest are called 'neither learning nor no-more-learning'. 'Dharmas to be abandoned by seeing the truth' refers to the manifestation of self-conceit and the dharmas arising from it, which are abandoned by the Sotapanna (stream-enterer). 'Dharmas to be abandoned by contemplation' refers to the non-manifestation of self-conceit and the dharmas arising from it, which are abandoned by the Sotapanna, Sakadagami (once-returner), and Anagami (non-returner). 'Dharmas not to be abandoned' refers to undefiled dharmas. 'Dharmas bound to the desire realm' refers to the dharmas that, due to karmic retribution, belong to Avici hell and up to Paranirmita-vasavartin heaven. 'Dharmas bound to the form realm' refers to the dharmas from Brahma world up to Akanistha heaven (the highest heaven in the form realm). 'Dharmas bound to the formless realm' refers to the four formless concentrations. 'Unbound dharmas' refers to undefiled dharmas. 'The path of suffering and difficult practice' refers to the path of practice through samadhi for those with dull faculties. 'The path of suffering and easy practice' refers to the path of practice through samadhi for those with sharp faculties. 'The path of joy and difficult practice' refers to the path of practice through wisdom for those with dull faculties. 'The path of joy and easy practice' refers to the path of practice through wisdom for those with sharp faculties. 'Leaving the taste' refers to leaving home to seek the path. 'Separating from the taste' refers to the separation of body and mind. 'The taste of quiescence' refers to obtaining samadhi. 'The taste of right knowledge' refers to thorough understanding.
四諦也。念證法者四念處也。因是念處能生四禪是名身證。因四禪故能生三明名為眼證。通達四諦名為慧證。四受身。有能自害他不能害。有為他害不能自害。有能自害他亦能害。有不自害不為他害。四入胎者。有不自念入胎亦不自念住胎出胎。有自念入胎而不自念住胎出胎。有自念入胎住胎而不自念出胎。有自念入胎住胎出胎。以顛倒心亂故不自念。心正不亂故能自念。四緣。因緣者。生因．習因．依因。生因者若法生時能與作因。如業為報因。習因者如習貪慾貪慾增長。依因者如心心數法依色香等。是名因緣。次第緣者如以前心法滅故後心得次第生。緣緣者若從緣生法如色能生眼識。增上緣者謂法生時諸餘緣也。信佛者謂得真智于佛生清凈心決定知佛于眾生中尊。信此真智即是信法。得是智者一切眾中最為第一。是名信僧。得聖所愛戒。謂以深心不造諸惡。知我因是戒能信三寶。信是戒力故名信戒也。以四聖種故不為衣服愛之所染。不為飲食臥具從身愛之所染。故名四聖種。四惡行以貪故瞋故怖畏故癡故墮惡道中。色陰者色等五法也。受陰者能緣法也。想陰者能分別假名法也。行陰者能生後身法也。識陰者唯能識塵法也。地種者色香味觸和合。堅相多者名為地種。濕相多者名為水種。熱相多者名為火種。輕相多者
【現代漢語翻譯】 現代漢語譯本 四諦（Satya，真理）是苦、集、滅、道。念證法者是四念處（Sati-patthana，四種專注的修行）。因為修習四念處能生起四禪（Dhyana，四種禪定），這稱為身證。因為修習四禪的緣故，能生起三明（Trividya，三種智慧），這稱為眼證。通達四諦稱為慧證。 四種感受身體的方式：有的人能夠自我傷害，別人不能傷害他；有的人被別人傷害，不能自我傷害；有的人能夠自我傷害，別人也能傷害他；有的人不自我傷害，也不被別人傷害。 四種入胎的方式：有的人不記得自己如何入胎，也不記得自己如何住胎、出胎；有的人記得自己如何入胎，但不記得自己如何住胎、出胎；有的人記得自己如何入胎、住胎，但不記得自己如何出胎；有的人記得自己如何入胎、住胎、出胎。因為顛倒的心混亂，所以不記得；心正而不亂，所以能記得。 四緣（Hetu，四種因緣）：因緣（Hetu-paccaya，根本因緣）包括生因、習因、依因。生因是指某種法生起時，能夠作為其生起的原因。例如，業是果報的原因。習因是指如習慣貪慾，貪慾就會增長。依因是指如心和心所法依賴色、香等。這稱為因緣。次第緣（Samanantara-paccaya，等無間緣）是指前一個心法滅去，后一個心法才能次第生起。緣緣（Arammana-paccaya，所緣緣）是指從緣而生的法，如色能生起眼識。增上緣（Adhipati-paccaya，增上緣）是指法生起時，其餘所有的因緣。 信仰佛陀是指獲得真正的智慧，對佛陀生起清凈心，並且確定地知道佛陀在眾生中是最尊貴的。信仰這種真正的智慧，就是信仰佛法。獲得這種智慧的人，在一切眾生中最為第一。這稱為信仰僧伽（Sangha，僧團）。 獲得聖者所喜愛的戒律，是指以深刻的心不造作諸惡。知道我因為持守這些戒律，能夠信仰三寶（Triratna，佛、法、僧）。因為相信戒律的力量，所以稱為信仰戒律。 因為有四聖種（Aryavamsa，四種聖者的家風），所以不被對衣服的愛染所污染，不被對飲食、臥具從身體的愛染所污染。所以稱為四聖種。 四種惡行是因為貪婪、嗔恨、恐懼、愚癡而墮入惡道之中。 色陰（Rupa-skandha，色蘊）是指色等五種法。受陰（Vedana-skandha，受蘊）是指能夠緣取法的能力。想陰（Samjna-skandha，想蘊）是指能夠分別假名法的能力。行陰（Samskara-skandha，行蘊）是指能夠產生後世身心的法。識陰（Vijnana-skandha，識蘊）是指僅僅能夠識別塵境的法。 地種（Prthivi-dhatu，地界）是指色、香、味、觸的和合。堅硬的相佔多數，稱為地種。潮濕的相佔多數，稱為水種。熱的相佔多數，稱為火種。輕的相佔多數。
【English Translation】 English version The Four Noble Truths (Satya) are suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering. Those who contemplate and realize the Dharma practice the Four Foundations of Mindfulness (Sati-patthana). Because of practicing the Four Foundations of Mindfulness, the Four Dhyanas (states of meditative absorption) arise, and this is called body-witness. Because of practicing the Four Dhyanas, the Three Knowledges (Trividya) arise, and this is called eye-witness. Thoroughly understanding the Four Noble Truths is called wisdom-witness. The four ways of experiencing the body: Some can harm themselves, but others cannot harm them; some are harmed by others, but cannot harm themselves; some can harm themselves, and others can also harm them; some do not harm themselves, nor are they harmed by others. The four ways of entering the womb: Some do not remember entering the womb, nor do they remember staying in the womb or leaving the womb; some remember entering the womb, but do not remember staying in the womb or leaving the womb; some remember entering the womb and staying in the womb, but do not remember leaving the womb; some remember entering the womb, staying in the womb, and leaving the womb. Because of the confused mind of inversion, they do not remember; because the mind is upright and not confused, they can remember. The Four Conditions (Hetu): Causal Condition (Hetu-paccaya) includes the cause of arising, the cause of habituation, and the cause of dependence. The cause of arising refers to when a certain dharma arises, it can serve as the cause of its arising. For example, karma is the cause of retribution. The cause of habituation refers to, for example, habitually being greedy, and greed will increase. The cause of dependence refers to, for example, the mind and mental factors depending on form, smell, etc. This is called the causal condition. Contiguity Condition (Samanantara-paccaya) refers to the previous mental dharma ceasing, so that the subsequent mind can arise in sequence. Object Condition (Arammana-paccaya) refers to dharmas arising from conditions, such as form being able to give rise to eye consciousness. Dominant Condition (Adhipati-paccaya) refers to all the other conditions when a dharma arises. Believing in the Buddha means obtaining true wisdom, generating a pure mind towards the Buddha, and definitely knowing that the Buddha is the most venerable among sentient beings. Believing in this true wisdom is believing in the Dharma. Those who obtain this wisdom are the foremost among all beings. This is called believing in the Sangha (community of practitioners). Obtaining the precepts loved by the noble ones means not creating any evils with a profound mind. Knowing that because I uphold these precepts, I can believe in the Three Jewels (Triratna: Buddha, Dharma, Sangha). Because of believing in the power of the precepts, it is called believing in the precepts. Because of the Four Noble Lineages (Aryavamsa), one is not defiled by the love of clothing, nor is one defiled by the love of food and bedding from the body. Therefore, it is called the Four Noble Lineages. The four evil deeds are falling into evil paths because of greed, hatred, fear, and ignorance. The Form Aggregate (Rupa-skandha) refers to the five dharmas such as form. The Feeling Aggregate (Vedana-skandha) refers to the ability to cognize dharmas. The Perception Aggregate (Samjna-skandha) refers to the ability to distinguish nominal dharmas. The Mental Formation Aggregate (Samskara-skandha) refers to the dharmas that can generate future bodies and minds. The Consciousness Aggregate (Vijnana-skandha) refers to the dharmas that can only recognize objects. The Earth Element (Prthivi-dhatu) refers to the combination of form, smell, taste, and touch. The solid aspect is predominant, and it is called the earth element. The wet aspect is predominant, and it is called the water element. The hot aspect is predominant, and it is called the fire element. The light aspect is predominant.
名為風種。色相無故說名空種。能緣法故名為識種。眼入者四大和合眼識所依故名眼入。耳鼻舌身入亦如是。意入者謂心也。色入者眼識所緣法也。聲香味觸法入亦如是。六生性者。謂黑性人能習黑法。亦習白法及黑白法。白性人亦如是也。六喜行者依貪心也。六憂行者依瞋心也。六舍行者依癡心也。六妙行者實智慧也。七凈戒凈者戒律儀也。心凈者得禪定也。見凈者斷身見也。度疑凈者斷疑結也。道非道知見凈者斷戒取也。行知見凈者思惟道也。行斷知見凈者無學道也。八福生者人中富貴乃至梵世也。諸福報樂此中最多故說此八也。九次第滅者入初禪滅語言。二禪滅覺觀。三禪滅喜。四禪滅出入息。虛空處滅色相。識處滅無邊虛空相。無所有處滅無邊識相。非想非非想處滅無所有想入滅盡定滅受及想也。十聖處者聖人斷五法成六法。守一法依四法。滅偽諦舍諸求。不濁思惟離諸身行。善得心解脫。善得慧解脫。所作已辦。獨而無侶。斷五法者斷五上結得阿羅漢一切結盡。行六妙法。眼等諸情於色等塵不憂不喜亦不癡故。守一法者繫念身也。依四法者謂乞食等四依法也。復有人言。依四法者聖人有法遠離。有法親近。有法除滅。有法忍受。凈持戒故能達實相名離偽諦。斷一切見名得初果。舍諸求者謂欲求．有求．及梵
【現代漢語翻譯】 現代漢語譯本：名為風種（指風大的種類）。色相沒有原因被說成是空種（指色相本性為空）。能夠攀緣諸法，所以名為識種（指意識的種子）。眼入（眼根）是指四大和合，是眼識所依賴的處所，所以名為眼入。耳、鼻、舌、身入也是如此。意入（意根）指的是心。色入（色塵）是眼識所攀緣的法。聲、香、味、觸、法入也是如此。六生性是指，具有黑性的人能夠習染黑法，也能習染白法以及黑白法。具有白性的人也是如此。六喜行是依于貪心而生起的行為。六憂行是依于嗔心而生起的行為。六舍行是依于癡心而生起的行為。六妙行是真實的智慧。七凈，戒凈是指戒律的威儀。心凈是指獲得禪定。見凈是指斷除身見。度疑凈是指斷除疑結。道非道知見凈是指斷除戒禁取見。行知見凈是指思惟道。行斷知見凈是指無學道。八福生是指在人中富貴，乃至生到梵天。因為各種福報和快樂在此處最多，所以說了這八種。九次第滅是指，進入初禪時滅除語言。進入二禪時滅除覺觀。進入三禪時滅除喜。進入四禪時滅除出入息。進入虛空處定時滅除色相。進入識處定時滅除無邊虛空相。進入無所有處定時滅除無邊識相。進入非想非非想處定時滅除無所有想。進入滅盡定時滅除受和想。十聖處是指，聖人斷除五種法，成就六種法。守護一種法，依靠四種法。滅除虛假的真諦，捨棄各種追求。不混濁思惟，遠離各種身行。善於獲得心的解脫，善於獲得智慧的解脫。所作的事情已經完成。獨自一人沒有伴侶。斷除五種法是指斷除五種上分結，得到阿羅漢果，一切煩惱都已斷盡。奉行六種妙法。對於眼等諸根所對的色等諸塵，不憂愁不歡喜，也不愚癡。守護一種法是指繫念于身體。依靠四種法是指乞食等四種依法。還有人說，依靠四種法是指聖人對於某些法遠離，對於某些法親近，對於某些法除滅，對於某些法忍受。清凈地持戒，因此能夠通達實相，名為遠離虛假的真諦。斷除一切見解，名為得到初果。捨棄各種追求是指欲求、有求以及梵天。
【English Translation】 English version: It is called the Wind Seed (referring to the type with strong wind). Form and appearance are inexplicably called the Empty Seed (referring to the nature of form being emptiness). Because it can grasp at dharmas, it is called the Consciousness Seed (referring to the seed of consciousness). The Eye Entry (eye faculty) refers to the union of the four great elements, the place upon which eye consciousness relies, hence it is called the Eye Entry. The Ear, Nose, Tongue, and Body Entries are also like this. The Mind Entry (mind faculty) refers to the mind. The Form Entry (form object) is the dharma grasped by eye consciousness. The Sound, Smell, Taste, Touch, and Dharma Entries are also like this. The Six Natures of Birth refer to a person with a dark nature who can practice dark dharmas, and can also practice white dharmas and black-and-white dharmas. A person with a white nature is also like this. The Six Actions of Joy arise from greed. The Six Actions of Sorrow arise from anger. The Six Actions of Equanimity arise from ignorance. The Six Wonderful Actions are true wisdom. The Seven Purities, Purity of Precepts refers to the discipline of precepts. Purity of Mind refers to attaining meditative concentration. Purity of View refers to cutting off the view of self. Purity of Overcoming Doubt refers to cutting off the knot of doubt. Purity of Knowledge and Vision of the Path and Non-Path refers to cutting off adherence to precepts. Purity of Knowledge and Vision of Practice refers to contemplating the path. Purity of Knowledge and Vision of the Cessation of Practice refers to the path of no more learning. The Eight Fortunate Births refer to wealth and nobility among humans, even up to the Brahma heavens. Because various blessings and joys are most abundant here, these eight are mentioned. The Nine Successive Cessations refer to, upon entering the first dhyana, speech is extinguished. Upon entering the second dhyana, initial and sustained thought are extinguished. Upon entering the third dhyana, joy is extinguished. Upon entering the fourth dhyana, inhalation and exhalation are extinguished. Upon entering the Sphere of Empty Space, the aspect of form is extinguished. Upon entering the Sphere of Consciousness, the aspect of boundless empty space is extinguished. Upon entering the Sphere of Nothingness, the aspect of boundless consciousness is extinguished. Upon entering the Sphere of Neither Perception Nor Non-Perception, the perception of nothingness is extinguished. Upon entering the Cessation of Perception and Sensation, sensation and perception are extinguished. The Ten Holy Abodes refer to a sage who cuts off five dharmas and accomplishes six dharmas. Guards one dharma, relies on four dharmas. Extinguishes false truths, abandons all seeking. Does not muddy thought, separates from all bodily actions. Well attains liberation of mind, well attains liberation of wisdom. What needed to be done has been done. Alone and without companion. Cutting off five dharmas refers to cutting off the five higher fetters, attaining Arhatship, all fetters are exhausted. Practices the six wonderful dharmas. For the sense faculties such as the eye, towards objects such as form, there is no sorrow, no joy, and no ignorance. Guarding one dharma refers to mindfulness of the body. Relying on four dharmas refers to relying on the four supports such as begging for food. Some also say, relying on four dharmas refers to a sage who distances himself from certain dharmas, draws near to certain dharmas, eliminates certain dharmas, and endures certain dharmas. Purely upholding precepts, therefore able to penetrate the true nature, is called distancing oneself from false truths. Cutting off all views is called attaining the first fruit. Abandoning all seeking refers to seeking desire, seeking existence, and seeking Brahma.
行求。得初果故知有為法皆是虛誑。欲舍三求。得金剛三昧已。舍于學道。爾時能盡名舍諸求。不濁思惟者滅六種覺心得清凈。能薄三毒得第二果。滅除貪憂得第三果名不濁思惟。離身行者除欲界結得四禪故名離身行。得盡智故名善得心解脫。得無生智故名善得慧解脫。諸聖人心住此十處故名聖處。佛法所作必應盡苦故曰所作已辦。遠離凡夫及諸學人故曰無侶。心離諸法住畢竟空故名為獨。十二因緣。無明者謂隨假名心。因此倒心能集諸業故曰無明緣行。識隨業故能受有身。故曰行緣識也。受有身已。名為名色六入觸受。此諸分等隨時漸增。受諸受時依止假名故能生愛。因愛生余煩惱故名為取。愛取因緣有。是名三分。從是諸業煩惱因緣後世中生。從生因緣有老死等。是中若說無明諸行則明過去世有。令斷常見知從無始生死往來從業煩惱因緣受身。若說生死則明未來世有。令斷斷見。若不得真智則生死無邊。但有苦果。若說中間八分。明現在法。但從眾緣相續故生無有真實。此中無明諸行是先世因緣。此因緣果謂識名色六入觸受。從此五事起愛取有。是未來世因。此因緣果謂生老死。若受諸受時還生愛取。是故此十二分輪轉無窮。能得真智則不集諸業。諸業不集則無有生。生名起成。若人習此正論。則知諸法皆自相空
不集諸業。諸業不集則無有生。無有生故老死憂悲苦惱都滅。故欲自利兼利眾生漸成佛道。熾然自法。滅他法者。當習此論。
十論初有相品第十九
問曰。汝經初言廣習諸異論。欲論佛法義。何等是諸異論。答曰。於三藏中多諸異論。但人多喜起諍論者。所謂二世有．二世無。一切有．一切無。中陰有．中陰無。四諦次第得．一時得。有退．無退。使與心相應．心不相應。心性本凈．性本不凈。已受報業或有或無。佛在僧數不在僧數。有人無人。有人言二世法有或有言無。問曰。何因緣故說有。何因緣故說無。答曰。有者。若有法是中生心。二世法中能生心故。當知是有。問曰。汝當先說有相。答曰。知所行處名曰有相。難曰。知亦行於無所有處。所以者何。如信解觀非青見青。又所作幻事亦無而見有。又以知無所有故名入無所有處定。又以指按目則見二月。又經中說。我知內無貪慾。又經中說。知色中貪斷。名為色斷。又如夢中無而妄見。以是等緣知亦行於無所有處。不可以知所行處故名為有。答曰。無有知行無所有處。所以者何。要以二法因緣故識得生。一依二緣。若當無緣而識生者亦應無依而識得生。然則二法無用。如是亦無解脫。識應常生。是故知識不行於無。又以有所識故名為識。若無所識
【現代漢語翻譯】 現代漢語譯本 不積聚各種業。各種業不積聚就不會有生。沒有生，那麼衰老、死亡、憂愁、悲傷、痛苦、煩惱就都滅盡了。所以想要自己得到利益，並且利益眾生，逐漸成就佛道，使自己的佛法興盛，滅除其他法的人，應當學習這部論。
十論初有相品第十九
問：你的經文一開始就說要廣泛學習各種不同的理論，來討論佛法的意義。什麼是各種不同的理論？ 答：在三藏（Tripitaka）中有很多不同的理論，但是人們大多喜歡引起爭論。例如，『二世有』（過去和未來存在）和『二世無』（過去和未來不存在），『一切有』（一切存在）和『一切無』（一切不存在），『中陰有』（中有階段存在）和『中陰無』（中有階段不存在），『四諦次第得』（四聖諦按順序證得）和『四諦一時得』（四聖諦同時證得），『有退』（會退轉）和『無退』（不會退轉），煩惱與心相應和煩惱與心不相應，心性本來清凈和心性本來不凈，已經承受果報的業或者有或者沒有，佛在僧團之數中或者不在僧團之數中，有人或者沒有人。有人說二世法存在，或者有人說不存在。 問：因為什麼因緣說存在？因為什麼因緣說不存在？ 答：說存在的人認為，如果有一個法能夠從中產生心，那麼在二世法中能夠產生心，應當知道它是存在的。 問：你應該先說『有相』（存在的相）。 答：知道所行之處，就叫做『有相』。 難：知也行於無所有處。為什麼這麼說呢？比如信解觀（通過信念和理解進行的觀想）不是青色卻見到青色。又比如所作的幻事也是沒有而見到有。又因為知道沒有所有，所以叫做進入無所有處定（akincannayatana）。又比如用手指按壓眼睛就會看到兩個月亮。又經中說，我知道內心沒有貪慾。又經中說，知道色中的貪慾斷除，叫做色斷。又比如在夢中沒有而虛妄地見到。因為這些原因，知也行於無所有處。不可以因為知道所行之處就叫做有。 答：沒有知行於無所有處。為什麼這麼說呢？一定要以兩種法作為因緣，意識才能產生。一個依靠兩個緣。如果當沒有緣而意識產生，也應該沒有依靠而意識能夠產生。那麼兩種法就沒有用處了。這樣也沒有解脫。意識應該常生。所以知識不行於無。又因為有所識，所以叫做識。如果沒有所識
【English Translation】 English version Do not accumulate various karmas. If various karmas are not accumulated, there will be no birth. If there is no birth, then old age, death, sorrow, grief, suffering, and affliction will all be extinguished. Therefore, those who wish to benefit themselves and also benefit sentient beings, gradually achieving the path to Buddhahood, making their own Dharma flourish, and eliminating other dharmas, should study this treatise.
Chapter 19: The Initial Appearance of Characteristics from the Ten Treatises
Question: Your scripture initially states to widely study various different theories in order to discuss the meaning of the Buddha's Dharma. What are these various different theories? Answer: Within the Tripitaka (Three Baskets) there are many different theories, but people mostly like to stir up disputes. For example, 'Two existences exist' (the past and future exist) and 'Two existences do not exist' (the past and future do not exist), 'Everything exists' (everything exists) and 'Everything does not exist' (everything does not exist), 'Intermediate state exists' (the intermediate state exists) and 'Intermediate state does not exist' (the intermediate state does not exist), 'Four Noble Truths are attained sequentially' (the Four Noble Truths are attained in sequence) and 'Four Noble Truths are attained simultaneously' (the Four Noble Truths are attained simultaneously), 'There is regression' (there is regression) and 'There is no regression' (there is no regression), afflictions are in accordance with the mind and afflictions are not in accordance with the mind, the nature of the mind is originally pure and the nature of the mind is originally impure, karma that has already received retribution either exists or does not exist, the Buddha is among the number of the Sangha or is not among the number of the Sangha, there is a person or there is no person. Some say that the two existences exist, or some say that they do not exist. Question: Due to what causes and conditions is it said to exist? Due to what causes and conditions is it said not to exist? Answer: Those who say it exists believe that if there is a dharma that can generate mind from within, then in the two existences it can generate mind, it should be known that it exists. Question: You should first explain 'existing characteristics' (having characteristics of existence). Answer: Knowing the place where one goes is called 'existing characteristics'. Objection: Knowledge also goes to the place of nothingness. Why is that? For example, the contemplation of faith and understanding (through faith and understanding) is not blue but sees blue. Also, the illusory things that are made are also non-existent but seen as existent. Also, because of knowing that there is nothing, it is called entering the state of nothingness (akincannayatana). Also, for example, pressing the eye with a finger will see two moons. Also, the scripture says, 'I know that there is no greed within.' Also, the scripture says, 'Knowing that greed in form is cut off is called cutting off form.' Also, for example, in a dream, there is nothing but one falsely sees. Because of these reasons, knowledge also goes to the place of nothingness. It cannot be called existence because one knows the place where one goes. Answer: There is no knowledge that goes to the place of nothingness. Why is that? It is necessary to have two dharmas as causes and conditions for consciousness to arise. One relies on two conditions. If consciousness arises when there are no conditions, then consciousness should also be able to arise without reliance. Then the two dharmas would be useless. In this way, there would also be no liberation. Consciousness should always arise. Therefore, knowledge does not go to nothingness. Also, because there is something that is known, it is called consciousness. If there is nothing that is known
則亦無識。又說識能識塵。謂眼識識色。乃至意識識法。若言有無緣識。此識何所識耶。又若言有無緣識是則錯謬。如有人言我狂心亂世間所無而我皆見。又若知無所有不應生疑。以有所知故得生疑。又經中說。若世間所無我知見者。無有是處。又汝言自相違。若無何所知耶。又經中說。能緣法者是心心數法。亦說一切諸法皆是所緣。此中不說無法為緣。又諸塵是生識因。若無以何為因。又經中說。三事和合故名為觸。若法無者何所和合。又無緣之知云何可得。若知則不無。若無則不知。是故無無緣知。又汝言知行無所有處如信解觀非青見青者無有是處。所以者何。是非青中實有青性。如經中說。是木中有凈性。又取青相心力轉廣。一切盡青。非無青相。又幻網經說。有幻幻事者無眾生中見似眾生。故名為幻。又汝言以知無所有故名入。無所有處定者。以三昧力故生此無相。非是無也。如實有色壞為空相。又入是三昧所見法少故名為無。如鹽少故名無鹽。慧少故名無慧。又如說非有想非無想處。是中雖實有想。亦說非有非無。又汝言以指按目見二月者。見不審故以一為二。若合一眼則不見二。又汝言我知內無慾者。是人見五蓋相違七覺法故。便生念言我知無慾。非知無也。又汝言知色中貪斷名色斷者。見真實慧與妄解
【現代漢語翻譯】 現代漢語譯本 那麼（這種無緣識）也是沒有認識作用的。你又說『識』能夠認識『塵』（dharma, 法，此處指認識的對象），比如眼識認識色塵，乃至意識認識法塵。如果說存在無緣識，那麼這個『識』又認識什麼呢？而且，如果說存在無緣識，那就是錯誤的。就像有人說：『我狂心散亂，看見了世間沒有的東西。』 還有，如果已經知道什麼都沒有，就不應該產生懷疑。因為有所認知，才會產生懷疑。經典中說，如果世間沒有的事物，我卻說我看見了，這是不可能的。而且，你說的自相矛盾。如果沒有，又知道什麼呢？經典中說，能夠緣取法的是心和心所法（citta-caitta, 心和心所），也說一切諸法都是所緣。這裡沒有說沒有法可以作為所緣。而且，諸塵是產生識的原因。如果沒有，以什麼作為原因呢？經典中說，三事和合叫做『觸』（sparśa, 觸）。如果法不存在，又和什麼和合呢？而且，無緣的知覺怎麼可能存在呢？如果知覺存在，就不是沒有。如果沒有，就不能知覺。所以，不存在無緣的知覺。 你又說，知道行於無所有處，就像相信、理解、觀察，而不是把非青色看成青色，這是不可能的。為什麼呢？因為在非青色中，實際上有青色的性質。就像經典中說，木頭中有凈性。而且，取青色相的心力會更加廣大，一切都變成青色，不是沒有青色相。而且，《幻網經》（幻網經）中說，有幻術和幻術所變現的事物，沒有眾生在沒有眾生的地方看見像眾生一樣的東西，所以叫做幻。你又說，因為知道什麼都沒有，所以叫做進入無所有處定（ākiṃcanyāyatana, 無所有處定）。這是因為三昧（samādhi, 三昧）的力量，產生了這種無相，不是真的沒有。就像真實存在的色法壞滅為空相。而且，進入這種三昧所見到的法很少，所以叫做『無』。就像鹽很少，叫做『無鹽』，智慧很少，叫做『無慧』。又比如，說『非有想非無想處』（nevasaññānāsaññāyatana, 非想非非想處），其中實際上有想，也說非有非無。 你又說，用手指按壓眼睛，看見兩個月亮，這是因為看見的不真切，所以把一個看成兩個。如果合上一隻眼睛，就看不見兩個了。你又說，我知道內心沒有慾望，這是因為這個人看見了五蓋（pañca nivaraṇa, 五蓋）相違背七覺支（sapta bojjhaṅgā, 七覺支）的法，就產生念頭說我知道沒有慾望，不是真的知道沒有慾望。你又說，知道色中的貪慾斷了，叫做色斷，這是因為看見了真實的智慧和虛妄的理解。
【English Translation】 English version Then there is no cognition either. You also say that 'consciousness' can cognize 'objects' (dharma, referring to objects of cognition), such as eye-consciousness cognizing form, and even mind-consciousness cognizing phenomena. If you say there is unconditioned consciousness, then what does this 'consciousness' cognize? Moreover, if you say there is unconditioned consciousness, that is wrong. It's like someone saying, 'My mind is scattered and confused, and I see things that do not exist in the world.' Also, if you already know that there is nothing, you should not have doubts. Because you have some cognition, you will have doubts. The scriptures say that if I see things that do not exist in the world, it is impossible. Moreover, what you say is self-contradictory. If there is nothing, what do you know? The scriptures say that what can grasp phenomena are the mind and mental factors (citta-caitta), and also say that all phenomena are what is grasped. It does not say here that no phenomena can be grasped. Moreover, the objects are the cause of the arising of consciousness. If there is nothing, what is the cause? The scriptures say that the combination of three things is called 'contact' (sparśa). If the phenomena do not exist, what does it combine with? Moreover, how can unconditioned knowledge exist? If knowledge exists, it is not nothing. If there is nothing, there can be no knowledge. Therefore, there is no unconditioned knowledge. You also say that knowing that one is practicing in the realm of nothingness is like believing, understanding, and observing, and not seeing non-blue as blue, which is impossible. Why? Because in non-blue, there is actually the nature of blue. Just as the scriptures say, there is purity in wood. Moreover, the mental power of grasping the appearance of blue will be even greater, and everything will become blue, not without the appearance of blue. Moreover, the Magic Net Sutra (幻網經) says that there are magic and things transformed by magic, and no sentient beings see things like sentient beings in places where there are no sentient beings, so it is called illusion. You also say that because you know there is nothing, it is called entering the Sphere of Nothingness (ākiṃcanyāyatana). This is because of the power of samādhi (samādhi), this non-appearance arises, it is not really nothing. Just as the truly existing form is destroyed into the appearance of emptiness. Moreover, entering this samādhi sees very few phenomena, so it is called 'nothing'. Just as there is little salt, it is called 'no salt', and little wisdom, it is called 'no wisdom'. Also, for example, the Sphere of Neither Perception nor Non-Perception (nevasaññānāsaññāyatana) is spoken of, in which there is actually thought, and it is also said to be neither existence nor non-existence. You also say that pressing your eyes with your fingers and seeing two moons is because what you see is not clear, so you see one as two. If you close one eye, you will not see two. You also say that I know there is no desire in my heart, this is because this person sees the five hindrances (pañca nivaraṇa) contradicting the seven factors of enlightenment (sapta bojjhaṅgā), and then the thought arises that I know there is no desire, it is not really knowing that there is no desire. You also say that knowing that greed in form is cut off is called the cutting off of form, this is because you see true wisdom and false understanding.
相違故名貪斷。又汝言夢中無而見者。因先見聞憶念分別及所修習故夢中見。又冷熱氣盛故隨夢見。或以業緣故夢。如菩薩有諸大夢。或天神等來為現夢。是故夢中見有。非知無也。難曰。汝言要以二法因緣識得生者。是事不然。佛破神我故說二法因緣生識。非盡然也。又汝言以有所識故名識者。識法有則知有。無則知無。若此事無。以無此事故名為見空。又三心滅故名為滅諦。若無空心何所滅耶。又汝言眼識識色乃至意識識法者。是識但能識塵不辯有無。又汝言若有無緣識是則錯亂者。則有知無之知。如狂病人見所無者。又汝言若知無不應生疑者。若疑為有為無。則有無緣知也。又汝言如經中說若世間所無我若知見無是處者。是經不順法相。似非佛語。或三昧如是。入此三昧所見盡有。為是三昧故如是說。又汝言汝言自相違者。我言緣無非相違也。又汝言心心數法能緣一切法。是緣者有心心數法。而無所緣。亦心心數法不能實緣。故不名緣。又諸法實相。離諸相故不名為緣。又汝言諸塵是生識因若無以何為因者。即以無為因。又汝言三事和合名為觸者。若三事可得則有和合。非一切處盡有三事。又汝言若知不無若無不知者。若有緣知亦同是過。又汝言如木中有凈性者。是事不然。有因中有果過故。又汝言取相心轉廣
者。是亦不然。本青相少。而見大地一切皆青則是妄見。如是觀少青故。能見閻浮提盡皆是青非妄見耶。又汝言幻網經說有幻幻事者無眾生中見似眾生為眾生事。此事實無而見。則是無緣知也。又汝言以三昧力故生此無相如實有色壞為空者。若色實有而壞為空則是顛倒。又少而言無亦無顛倒。又汝言見不審者。是事不然。如眼氣病人見空中有毛其實無也。又汝言見五蓋相違七覺法故便生念言我知無者。七覺法異。無貪亦異。云何為一。又汝言見真實慧與妄解相違名貪斷者。妄解名虛妄觀。是故說知欲斷故色斷真實慧者。無常觀也。又汝言夢中見實者。是事不然。如夢墮舍而實不墮。是故有知無之知。不以知行故名有相。
無相品第二十
問曰。若此非有相。今陰界入所攝法應當是有。答曰。此亦不然。所以者何。是人說凡夫法陰界入攝。是事不順法相。若然者有說如等諸無為法亦應是有。而此實無。故知陰界入所攝法非是有相。問曰。若人以現知等信有所得。名為有相。答曰。此亦非有相。是可信法。決定分別不可得說。又有經說應依于智不應依識。以性得故。色等諸塵不可得。后當廣說。此無相不壞。有所得相云何可立。問曰。有與法合故名為有。答曰。有後當破。又有中無有。云何有與法合故名有耶
。以是因緣。有相決定分別不可得說。但以世諦故有。非第一義。問曰。若以世諦有者。今還以世諦故。說過去未來為有為無。答曰。無也。所以者何。若色等諸陰在現在世能有所作。可得見知。如經中說。惱壞是色相。若在現在則可惱壞。非去來也。受等亦然。故知但有現在五陰。二世無也。
複次若法無作則無自相。若過去火不能燒者不名為火。識亦如是。若在過去不能識者則不名識。複次若無因而有。是事不然。過去法無因可有。是故不然。複次凡所有法皆眾緣生。如有地有種水等因緣則牙等生。有紙筆人功則字得成。二法等合則有識生。未來世中牙字識等因緣未會。云何得有。是故二世不應有也。複次若未來法有。是則為常。以從未來至現在故。如從舍至舍則無無常。是事不可。又經中說。眼生無所從來。滅無所至。是故不應分別去來法也。複次若未來有眼色識者則應有作。過去亦爾。而實不然。是故知無去來法也。又去來色有則應有對有礙。而實不然。是故無也。複次若瓶等物未來有者。則陶師等不應有作。而現有作故。無未來有。又佛說有為法三相可得。生滅住異。生者若法先無今現有作。滅者作已還無。住異者相續故住變故名異。是三有為相皆在現在。非過去未來。◎
◎二世有品第二十
【現代漢語翻譯】 現代漢語譯本：因此，由於這樣的因緣，有相的決定分別是不可能用言語表達的，只是在世俗諦的層面才存在，並非第一義諦。有人問：『如果按照世俗諦來說有，那麼現在是否也可以按照世俗諦來說過去和未來是有還是無呢？』回答是：『沒有。』為什麼呢？如果色等諸陰在現在世能夠有所作為，可以被看見和知曉，就像經中所說：惱亂和破壞是色的特徵。如果在現在，就可以被惱亂和破壞，而不是過去和未來。受等也是這樣。所以可知只有現在的五陰，過去和未來是沒有的。 其次，如果法沒有作用，就沒有自相。如果過去的火不能燃燒，就不能稱為火。識也是這樣，如果在過去不能識別，就不能稱為識。再次，如果無因而有，這是不可能的。過去的法沒有原因就可以存在，所以是不可能的。再次，凡是所有的法都是由眾緣所生。比如有土地、種子、水等因緣，那麼牙等就會生長。有紙、筆、人的努力，字才能寫成。兩種法等結合，才會有識產生。未來世中，牙、字、識等的因緣還沒有聚合，怎麼可能存在呢？所以過去和未來不應該存在。再次，如果未來的法存在，那麼就是常。因為它從未來到現在的緣故。就像從一個房子到另一個房子，就沒有無常。這是不可能的。而且經中說，眼睛的產生沒有從哪裡來，滅也沒有到哪裡去。所以不應該分別過去和未來的法。再次，如果未來有眼、色、識，那麼就應該有作用，過去也是這樣。但實際上不是這樣。所以知道沒有過去和未來的法。而且過去和未來的色存在，就應該有對立和障礙。但實際上不是這樣。所以沒有。再次，如果瓶子等物未來存在，那麼陶匠等就不應該有作為。但現在有作為，所以沒有未來有。而且佛說有為法的三相是可以得到的：生、滅、住、異。生是指法先沒有，現在有作用。滅是指作用后又消失。住異是指相續所以住，變化所以叫異。這三種有為相都在現在，不是過去和未來。 二世有品第二十
【English Translation】 English version: Therefore, due to such conditions, definitive distinctions of forms are impossible to express in words; they exist only in terms of conventional truth (世諦, shìdì), not in terms of ultimate truth (第一義, dìyīyì). Someone asks: 'If it exists according to conventional truth, can we now also say, according to conventional truth, that the past and future exist or do not exist?' The answer is: 'No.' Why? If the skandhas (陰, yīn) such as form (色, sè) can act in the present, they can be seen and known, as the sutra says: Annoying and destroying is the characteristic of form. If it is in the present, it can be annoyed and destroyed, but not in the past and future. The same is true for sensation (受, shòu) and so on. Therefore, it is known that there are only the five skandhas in the present; the past and future do not exist. Furthermore, if a dharma (法, fǎ) has no function, it has no self-nature (自相, zìxiàng). If past fire cannot burn, it is not called fire. Consciousness (識, shí) is also like this; if it cannot cognize in the past, it is not called consciousness. Furthermore, if something exists without a cause, that is impossible. Past dharmas cannot exist without a cause, so it is impossible. Furthermore, all dharmas arise from numerous conditions (眾緣, zhòngyuán). For example, if there are conditions such as earth, seeds, and water, then sprouts and so on will grow. If there are paper, pen, and human effort, then words can be written. When two dharmas combine, consciousness arises. In the future, the conditions for sprouts, words, and consciousness have not yet assembled, how can they exist? Therefore, the past and future should not exist. Furthermore, if future dharmas exist, then they are permanent (常, cháng), because they come from the future to the present. Just like going from one house to another, there is no impermanence (無常, wúcháng). This is impossible. Moreover, the sutra says that the arising of the eye does not come from anywhere, and its cessation does not go anywhere. Therefore, one should not distinguish between past and future dharmas. Furthermore, if there are eye, object, and consciousness in the future, then there should be action, and the same is true for the past. But in reality, this is not the case. Therefore, it is known that there are no past and future dharmas. Moreover, if past and future forms exist, then there should be opposition and obstruction. But in reality, this is not the case. Therefore, they do not exist. Furthermore, if things like jars exist in the future, then potters and so on should not act. But now there is action, so there is no future existence. Moreover, the Buddha said that the three characteristics of conditioned dharmas (有為法, yǒuwéifǎ) can be obtained: arising (生, shēng), ceasing (滅, miè), abiding (住, zhù), and changing (異, yì). Arising means that a dharma did not exist before, but now it has a function. Ceasing means that after functioning, it disappears again. Abiding and changing mean that it abides because of continuity and is called changing because of transformation. These three characteristics of conditioned dharmas are all in the present, not in the past and future. Chapter 20: On the Existence of the Two Times
一
問曰。實有過去未來。所以者何。若法是有。此中生心。如現在法及無為法。又佛說色相。亦說過去及未來色。又說凡所有色。若內若外。若粗若細。若過去未來現在。總名色陰。又說過去未來色尚無常。何況現在。無常是有為相。是故應說有。又現見從智生智。以修習故。如從稻生稻。是故應有過去。若無過去果則無因。又經中說。若過去事實而有益。佛則說之。又說應觀過去未來一切無我。又緣未來意識。依過去意。若無過去識何所依。又知過去業有未來果。是名正見。又佛十力知去來諸業。又佛自說。若無過去所作罪業。是人終不墮諸惡道。又學人若在有漏心中。則不應有信等諸無漏根。又諸聖人不應決定記未來事。又若無去來則人不應憶念五塵。所以者何。意識不知現五塵故。又說十八意行皆緣過去。又若無去來則阿羅漢不應自稱我得禪定。以在定中無言說故。又四念處中。不應得觀內心內受。所以者何。現在不得觀過去故。又亦不應修四正勤。所以者何。未來世中無惡法故。餘三亦爾。又若無去來。則無有佛。又亦不應有修戒久近。是故不然。
二世無品第二十二
答曰。過去未來無。汝雖說有法中生心。是先已答。無法亦能生心。又汝說色相色數色可相者。是事不然。過去未來不
【現代漢語翻譯】 現代漢語譯本 一
問：過去和未來是真實存在的，這是為什麼呢？如果法是存在的，那麼心中就會產生（相應的）念頭，就像現在的法和無為法一樣。而且，佛陀也說過色的相狀，也說過過去和未來的色。還說過，凡是所有的色，無論是內在的還是外在的，無論是粗糙的還是細微的，無論是過去、未來還是現在的，總的來說都叫做色陰（Skandha of Form）。佛陀還說過，過去和未來的色尚且是無常的，更何況是現在的色呢？無常是有為法的特徵，所以應該說過去和未來是存在的。而且，現在可以親眼看到智慧從智慧中產生，這是因為修習的緣故，就像稻子從稻子中生長出來一樣。所以，應該有過去。如果沒有過去，那麼果就沒有因。還有，經典中說，如果過去的事情真實存在並且有益處，佛陀就會說出來。還說，應該觀察過去和未來的一切都是無我的。還有，緣于未來的意識，是依靠過去的意。如果沒有過去的識，那麼依靠什麼呢？還有，知道過去的行為有未來的結果，這叫做正見（Right View）。還有，佛陀的十力（Ten Powers of a Buddha）能夠知道過去和未來的各種行為。還有，佛陀自己說過，如果沒有過去所造的罪業，這個人最終不會墮入各種惡道。還有，學人如果在有漏的心中，就不應該有信等各種無漏根（Root of faith）。還有，各位聖人不應該確定地記述未來的事情。還有，如果沒有過去和未來，那麼人們就不應該回憶起五塵（Five sense objects）。這是為什麼呢？因為意識不知道現在的五塵。還有，佛陀說過十八意行都緣於過去。還有，如果沒有過去和未來，那麼阿羅漢（Arhat）就不應該自稱『我得到了禪定』，因為在禪定中沒有言語。還有，在四念處（Four Foundations of Mindfulness）中，不應該觀察內心和內受。這是為什麼呢？因為現在不能觀察過去。還有，也不應該修習四正勤（Four Right Exertions）。這是為什麼呢？因為未來世中沒有惡法。其餘三個也是這樣。還有，如果沒有過去和未來，那麼就沒有佛陀。還有，也不應該有修戒時間長短的區別。所以，不是這樣的。
二世無品第二十二
答：過去和未來是不存在的。你雖然說有法中生心，這之前已經回答過了，無法也能生心。還有，你說色相、色數、色可以被認知，這是不對的。過去和未來不...
【English Translation】 English version I
Question: The past and the future truly exist. Why is that? If a dharma exists, then a thought arises in the mind, just like the present dharma and the unconditioned dharma. Moreover, the Buddha also spoke of the characteristics of form, and also spoke of past and future forms. He also said that all forms, whether internal or external, whether coarse or subtle, whether past, future, or present, are collectively called the Skandha of Form. The Buddha also said that even past and future forms are impermanent, let alone present forms. Impermanence is a characteristic of conditioned dharmas, so it should be said that the past and the future exist. Moreover, one can now see wisdom arising from wisdom, because of practice, just like rice growing from rice. Therefore, there should be a past. If there is no past, then the fruit has no cause. Also, the scriptures say that if past events truly exist and are beneficial, the Buddha will speak of them. It also says that one should observe that everything in the past and future is without self. Also, consciousness that arises in the future relies on the past mind. If there is no past consciousness, then what does it rely on? Also, knowing that past actions have future consequences is called Right View. Also, the Ten Powers of a Buddha can know past and future actions. Also, the Buddha himself said that if there were no past sins, that person would never fall into the evil realms. Also, if a learner is in a defiled mind, then there should not be undefiled roots such as faith. Also, the saints should not definitively record future events. Also, if there is no past and future, then people should not recall the five sense objects. Why is that? Because consciousness does not know the present five sense objects. Also, the Buddha said that the eighteen mental activities all arise from the past. Also, if there is no past and future, then an Arhat should not claim 'I have attained Samadhi', because there is no speech in Samadhi. Also, in the Four Foundations of Mindfulness, one should not observe the inner mind and inner feelings. Why is that? Because one cannot observe the past in the present. Also, one should not practice the Four Right Exertions. Why is that? Because there is no evil dharma in the future world. The other three are also like this. Also, if there is no past and future, then there is no Buddha. Also, there should be no difference in the length of time one has practiced precepts. So, it is not like that.
Chapter Twenty-Two: The Non-Existence of the Two Worlds
Answer: The past and the future do not exist. Although you say that thoughts arise from existing dharmas, this has already been answered before, that thoughts can also arise from non-existent dharmas. Also, you say that the characteristics of form, the number of forms, and forms can be cognized, this is not correct. The past and the future do not...
應是色。無惱壞故。亦不可說無常相也。但佛隨眾生妄想分別故說其名。又汝言智生智者。因與果作因緣已滅。如種與牙作因已滅。佛亦說是事生故是事生。又汝言實而有益佛則說者。佛說是事本現在時。不言猶有。若說過去滅盡則知無有。又汝言觀無我者。以眾生於去來法計有我故。佛如是說。又汝言是正見者。以此身起業。此業與果作因已滅。復后還自受故說有果。于佛法中若有若無皆方便說。為示罪福業因緣故。非第一義。如以因緣說有眾生。去來亦爾。依過去意者。是方便依。不如人依壁等。亦明心生不依于神。因先心故後心得生。業力亦爾。佛知是業雖滅而能與果作因。不言定知如字在紙。罪業亦爾。以此身造業是業雖滅果報不失。又汝言不應有諸無漏根者。若學人得無漏根已得在現在。雖過去滅未來未至。以成就故不得言無。又汝言聖人不應記未來者。聖智力爾。雖未有法而能玄記。如過去法雖已滅盡念力能知。又汝言不應念五塵者。是凡夫人癡故妄念先取定相。后雖滅盡猶生憶念。憶法應爾。非如兔角等。十八意行亦復如是。現在取色。雖滅過去亦隨憶念。又汝言不應自稱我得禪定者。是定得在現在憶念力故自言我得。又汝言不應得觀內心內受者。有二種心。一念念生滅。二次第相續。用現在心觀相續
心。非今猶在。又汝言不應修習四正勤者。防未來世惡法因緣。亦起未來善法因緣。又汝言則無佛者。佛寂滅相。雖現於世不攝有無。況滅度耶。眾生歸命。亦如世人祠祀父母。又汝言亦不應有修戒久近者。不以時故。戒有差別。所以者何。時法無實。但以諸法和合生滅故名有時。是故汝所說因是皆不然。
一切有無品第二十三
論者言。有人說一切法有。或說一切法無。問曰。何因緣故說有。何因緣故言無。答曰。有者佛說十二入名為一切。是一切有地等諸陀羅驃。數等諸求那。舉下等諸業。總相別相和合等法。及波居帝本性等。及世間事中兔角龜毛蛇足鹽香風色等。是名無。又經中佛說。虛空無轍跡。外道無沙門。凡夫樂戲論。如來則無有。又隨所受法亦名為有。如陀羅驃等六事是優樓佉有。二十五諦是僧佉有。十六種義是那耶修摩有。又若有道理能成辦事亦名為有。如十二入。又佛法中以方便故說一切有一切無。非第一義。所以者何。若決定有即墮常邊。若決定無則墮斷邊。離此二邊名聖中道。◎
成實論卷第二 大正藏第 32 冊 No. 1646 成實論
成實論卷第三
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎有中陰品第二十四
論者言。有人說
【現代漢語翻譯】 現代漢語譯本：心不是說現在已經不存在了。還有你說不應該修習四正勤（Samyak-pradhāna，四種正確的精進），這是爲了防止未來世惡法的因緣，也是爲了生起未來善法的因緣。還有你說那就沒有佛了，佛的寂滅之相，即使顯現在世間也不執著于有和無，更何況是滅度呢。眾生歸依佛，也就像世人祭祀父母一樣。還有你說也不應該有修戒時間長短的分別，戒的差別不是因為時間的長短。為什麼呢？因為時間這種法沒有實體，只是因為諸法和合生滅才叫做時間。所以你所說的這些原因都是不對的。
一切有無品第二十三
論者說，有人說一切法是有，有人說一切法是無。問：因為什麼因緣說有？因為什麼因緣說無？答：說有的人認為，佛說的十二入（Dvādaśa āyatana，十二種感官領域）名為一切。一切有，指的是地等諸陀羅驃（Dravya，實體），數等諸求那（Guna，屬性），舉下等諸業（Karma，行為），總相、別相、和合等法，以及波居帝（Prakrti，自性）本性等。說無的人認為，世間事中，像兔角、龜毛、蛇足、鹽香、風色等，這些都是無。還有經中佛說，虛空中沒有車轍的痕跡，外道中沒有真正的沙門（Śrāmana，出家修行者），凡夫喜歡戲論，如來則沒有這些。還有隨你所接受的法也叫做有，比如陀羅驃等六事是優樓佉（Ulukha，印度古代一個哲學流派）所認為的有，二十五諦是僧佉（Samkhya，數論派，印度古代哲學流派）所認為的有，十六種義是那耶修摩（Nyaya-sutra，正理經，印度古代哲學流派）所認為的有。還有如果有道理能夠成就事情也叫做有，比如十二入。還有佛法中爲了方便的緣故說一切有，一切無，這不是第一義諦。為什麼呢？如果決定說有，就落入了常邊（Śāśvata-anta，常見），如果決定說無，就落入了斷邊（Uccheda-anta，斷見）。離開這兩種邊，叫做聖中道（Mārga，道路）。
成實論卷第二 大正藏第 32 冊 No. 1646 成實論
成實論卷第三
訶梨跋摩造
姚秦三藏鳩摩羅什譯
有中陰品第二十四
論者說，有人說
【English Translation】 English version: The mind is not to say that it no longer exists now. Also, you say that one should not cultivate the Four Right Exertions (Samyak-pradhāna), this is to prevent the causes and conditions of evil dharmas in future lives, and also to generate the causes and conditions of good dharmas in the future. Also, you say that then there is no Buddha, the aspect of the Buddha's extinction, even if it appears in the world, does not cling to existence or non-existence, let alone extinction. The beings who take refuge in the Buddha are like the people of the world who worship their parents. Also, you say that there should be no distinction between the length of time of observing precepts, the difference in precepts is not because of the length of time. Why? Because the dharma of time has no substance, it is only called time because of the combination of dharmas arising and ceasing. Therefore, the reasons you have stated are all incorrect.
Chapter Twenty-Three: All Existence and Non-Existence
The debater says, some people say that all dharmas exist, and some people say that all dharmas do not exist. Question: For what reason do you say existence? For what reason do you say non-existence? Answer: Those who say existence believe that the Twelve Entrances (Dvādaśa āyatana) spoken by the Buddha are called everything. All existence refers to the various Dravyas (substances) such as earth, the various Gunas (attributes) such as numbers, the various Karmas (actions) such as raising and lowering, the dharmas such as general characteristics, specific characteristics, and combinations, as well as Prakrti (nature) and so on. Those who say non-existence believe that in worldly affairs, things like rabbit horns, turtle hair, snake feet, salt fragrance, wind color, etc., are all non-existent. Also, in the sutras, the Buddha said that there are no traces of chariot wheels in the empty space, there are no true Śrāmanas (ascetics) in external paths, ordinary people like to engage in frivolous discussions, and the Tathagata does not have these. Also, the dharma you accept is also called existence, for example, the six matters such as Dravya are considered to exist by Ulukha (an ancient Indian philosophical school), the twenty-five Tattvas are considered to exist by Samkhya (an ancient Indian philosophical school), and the sixteen kinds of meanings are considered to exist by Nyaya-sutra (an ancient Indian philosophical school). Also, if there is a reason that can accomplish things, it is also called existence, such as the Twelve Entrances. Also, in the Buddha-dharma, for the sake of convenience, it is said that everything exists and everything does not exist, this is not the ultimate truth. Why? If it is determined that it exists, then it falls into the extreme of permanence (Śāśvata-anta), if it is determined that it does not exist, then it falls into the extreme of annihilation (Uccheda-anta). Leaving these two extremes is called the Holy Middle Way (Mārga).
Tattvasiddhi-śāstra, Volume 2 Taisho Tripitaka Volume 32, No. 1646, Tattvasiddhi-śāstra
Tattvasiddhi-śāstra, Volume 3
Composed by Harivarman
Translated by Kumārajīva of the Yao Qin Dynasty
Chapter Twenty-Four: On the Intermediate Existence
The debater says, some people say
有中陰或有說無。問曰。何因緣故說有。何因緣故言無。答曰。有中陰者。佛阿輸羅耶那經中說。若父母會時。眾住隨何處來。依止其中。是故知有中陰。又和蹉經說。若眾生舍此陰已。未受心生身。於是中間我說愛為因緣。是名中陰。又七善人中有中有滅者。又經中說。雜起業雜受身雜生世間。當知有中陰。又經中說四有。本有．死有．中有．生有。又說七有。五道有業有中有。又說。閻王呵責中陰罪人令顛倒墮又佛因中陰知眾生宿命。謂此眾生生此處。彼眾生生彼處。又經中說。以天眼見諸眾生死時生時。又說。眾生為陰所縛故。從此世間至彼世間。又世人亦信有中陰言。若人死時有微四大從此陰去。又若有中陰則有後世。若無中陰者。舍此身已未受後身中間應斷。以是故知有中陰。
無中陰品第二十五
有人言無有中陰。汝雖言阿輸羅耶那經中說有中陰。是事不然。所以者何。若是聖人不知此為是誰從何處來。則無中陰。若有者何故不知。又汝言和蹉經說。是事不然。所以者何。是經中問異答異。是和蹉梵志所計身異神異故如是答。中陰中有五陰。又汝言有中有滅者。是人于欲色界中間受身。於此中滅故名有中有滅也。所以者何。如經中說若人死何處去何處在何處。是義無異。又汝言雜受身雜生世
【現代漢語翻譯】 現代漢語譯本 有中陰存在還是沒有中陰存在？問：因為什麼因緣說有中陰？又因為什麼因緣說沒有中陰？答：說有中陰，是因為在《佛阿輸羅耶那經》（Buddha Asurayana Sutra）中說，如果父母交合時，有眾生等待從某處而來，依附於其中，因此可知有中陰。又《和蹉經》（Vaccha Sutta）中說，如果眾生捨棄此陰（蘊）后，尚未接受新的心生之身，在這中間階段，我說愛是其因緣，這被稱為中陰。又有七善人中有在中陰中滅度的。又有經中說，雜業導致雜受身，雜受身導致雜生世間，應當知道有中陰。又有經中說四有，即本有（bhava，生命期）、死有（marana-bhava，死亡期）、中有（antara-bhava，中陰期）、生有（upati-bhava，出生期）。又說七有，即五道有、業有、中有。又說，閻王呵責中陰中的罪人，使他們顛倒墮落。又佛陀因為中陰而知曉眾生的宿命，知道這個眾生將生於此處，那個眾生將生於彼處。又有經中說，以天眼能看見諸眾生死時和生時。又說，眾生被陰（蘊）所束縛，因此從這個世界到那個世界。而且世人也相信有中陰的說法，認為人在死亡時，有微細的四大（四大種）從此陰（蘊）離去。又如果存在中陰，那麼就有後世；如果沒有中陰，那麼捨棄此身之後，在未接受後世之身這段時間裡，生命就應該斷滅。因此可知有中陰。
無中陰品第二十五
有人說沒有中陰。你雖然說《阿輸羅耶那經》中說有中陰，但事實並非如此。為什麼呢？如果聖人不知道這是誰，從何處而來，那麼就沒有中陰。如果有中陰，為什麼聖人會不知道呢？又你說《和蹉經》中說有中陰，但事實並非如此。為什麼呢？因為這部經中問的和答的不一樣。這是因為和蹉梵志（Vaccha）認為身和神是不同的，所以才這樣回答。中陰中有五陰（五蘊）。又你說有在中陰中滅度的，這些人是在欲界（kama-dhatu）中間接受身體，在此中間滅度，所以稱為有中有滅。為什麼呢？如經中所說，如果人死了，去哪裡，在哪裡，在何處，這個意義沒有不同。又你說雜受身，雜生世間。
【English Translation】 English version Is there an intermediate state (antarabhava) or is there not? Question: What is the reason for saying there is? What is the reason for saying there is not? Answer: That there is an intermediate state is stated in the Buddha Asurayana Sutra. If, when parents unite, a being waits to come from somewhere and relies on that union, then it is known that there is an intermediate state. Also, the Vaccha Sutta says, 'If a being abandons this aggregate (khandha) and has not yet received a mind-born body, in that intermediate period, I say that craving is the cause.' This is called the intermediate state. Also, among the seven good people, some pass away in the intermediate state. Also, it is said in the sutras that mixed karma leads to mixed bodies, and mixed bodies lead to mixed births in the world. It should be known that there is an intermediate state. Also, it is said in the sutras that there are four existences (bhava): the existence at birth (upati-bhava), the existence during life (bhava), the existence at death (marana-bhava), and the intermediate existence (antara-bhava). Also, it is said that there are seven existences: the existences of the five paths (gati), the existence of karma, and the intermediate existence. Also, it is said that Yama (Yamaraja), the lord of death, rebukes the sinful beings in the intermediate state, causing them to fall headlong. Also, the Buddha knows the past lives of beings through the intermediate state, knowing that this being will be born here and that being will be born there. Also, it is said in the sutras that with the divine eye, one can see beings dying and being born. Also, it is said that beings are bound by the aggregates (khandha), and therefore go from this world to that world. Moreover, people in the world also believe in the existence of the intermediate state, saying that when a person dies, the subtle four great elements (maha-bhuta) depart from this aggregate (khandha). Also, if there is an intermediate state, then there is a future life. If there is no intermediate state, then after abandoning this body, in the time before receiving a future body, life should be cut off. Therefore, it is known that there is an intermediate state.
Chapter Twenty-Five: On the Non-Existence of the Intermediate State
Some say that there is no intermediate state. Although you say that the Asurayana Sutra says that there is an intermediate state, this is not the case. Why? If a sage does not know who this is or where they come from, then there is no intermediate state. If there is one, why would the sage not know? Also, you say that the Vaccha Sutta says that there is an intermediate state, but this is not the case. Why? Because the questions and answers in this sutra are different. This is because Vaccha the Brahmin (Vaccha) believes that the body and the soul are different, so he answers in this way. In the intermediate state, there are five aggregates (khandha). Also, you say that some pass away in the intermediate state; these people receive a body in the desire realm (kama-dhatu) and pass away in that intermediate state, so it is called passing away in the intermediate state. Why? As it is said in the sutras, if a person dies, where do they go, where are they, where are they? This meaning is no different. Also, you say mixed bodies, mixed births in the world.
間者。若言受身言生世間。是義不異。又汝言四有七有者。是經不然。以不順法相故。又汝言閻王呵責者。此在生有非中有也。又汝言佛因中陰知宿命者。是事不然。聖智力爾。雖不相續亦能念知。又汝言天眼見死時生時者。欲生名生時。將死名死時。非中陰也。又汝言眾生為陰所縛從此至彼者。示有後世故如是說。不明有中陰也。又汝言死時有微四大去者。世人所見。不可信也。此非用因。又汝言若無中陰中間應斷者。以業力故。此人生此。彼人生彼。如過去未來雖不相續。而能憶念。是故無有中陰。複次宿命智中說知此人此間死彼間生。不說住中陰中。複次佛說三種業。現報．生報。及后報業。不說有中陰報業。複次若中陰有觸即名生有。若不能觸是則無觸。觸無故受等亦無。如是何所有耶。又若眾生受中陰形。即名受生。如經中說。若人舍此身受余身者。我說名生。若不受身則無中陰。複次若中陰有退。即名為生。所以者何。要先生後退故。若無退是則為常。又以業力故生。何用中陰。又若中陰從業成者。即是生有。如說業因緣生。若不從業成。何由而有。是應速答。答曰。我以生有差別說名中陰。是故無如上過。是人雖中陰生亦與生有異。能令識到迦羅羅中。是名中陰。難曰。以業力能至。何用分別說中陰耶
【現代漢語翻譯】 現代漢語譯本： 問：如果說受身就是說在世間出生，這兩種說法沒有區別。而且你說四有、七有，經典不是這樣說的，因為不符合法相。還有你說閻王呵責，這是在生有中，不是在中陰中。還有你說佛因為中陰而知宿命，不是這樣的，是聖智的力量。即使不連續，也能憶念知道。還有你說天眼能看見死亡時和出生時，將要出生叫做出生時，將要死亡叫做死亡時，不是中陰。還有你說眾生被陰所束縛，從這裡到那裡，這是爲了顯示有後世才這樣說的，不是說明有中陰。還有你說死亡時有微細的四大離去，這是世人所見，不可信。這不是可靠的理由。還有你說如果沒有中陰，中間就應該斷滅，因為業力的緣故，這個人在這裡出生，那個人在那裡出生，就像過去和未來雖然不連續，但是能夠憶念。所以沒有中陰。再說，宿命智中說知道這個人在這裡死，在那裡生，沒有說住在中陰中。再說，佛說三種業：現報、生報和后報業，沒有說有中陰報業。再說，如果中陰有觸，就叫做生有。如果不能觸，那就是沒有觸。沒有觸，受等等也就沒有。這樣有什麼呢？還有，如果眾生接受中陰的形體，就叫做受生。就像經中說，如果人捨棄這個身體，接受其他的身體，我就說這是出生。如果不接受身體，就沒有中陰。再說，如果中陰有退，就叫做出生。為什麼呢？一定要先出生後退。如果沒有退，那就是常。而且因為業力的緣故出生，要中陰做什麼？還有，如果中陰從業而成，那就是生有。就像說業因緣生。如果不從業而成，從哪裡來的？應該快速回答。 答：我用生有的差別來說明中陰，所以沒有上面的過失。這個人雖然是中陰生，也與生有不同，能夠讓識到達羯羅藍中，這叫做中陰。 難：因為業力能夠到達，為什麼要分別說中陰呢？
【English Translation】 English version: Question: If saying 'receiving a body' is the same as saying 'being born into the world,' then these two statements are no different. Furthermore, your claim of 'four bhava' (four states of existence) and 'seven bhava' is not supported by the scriptures, as it does not align with the characteristics of the Dharma. Also, your statement about Yama (the King of Death) scolding refers to the 'birth bhava' (state of being born), not the 'antarabhava' (intermediate state). Furthermore, your assertion that the Buddha knows past lives because of the 'antarabhava' is incorrect; it is due to the power of His sacred wisdom. Even without continuity, He can remember and know. Also, your statement that the 'divine eye' (heavenly eye) sees the time of death and the time of birth refers to the moment of impending birth as the 'time of birth' and the moment of impending death as the 'time of death,' not the 'antarabhava'. Furthermore, your statement that beings are bound by the skandhas (aggregates) and go from here to there is said to indicate the existence of future lives, not to indicate the existence of the 'antarabhava'. Also, your statement that subtle four great elements depart at the time of death is what worldly people see and is not credible. This is not a reliable reason. Furthermore, your statement that if there were no 'antarabhava', there should be cessation in between is incorrect because of the power of karma. This person is born here, and that person is born there, just as the past and future, although not continuous, can be remembered. Therefore, there is no 'antarabhava'. Moreover, the knowledge of past lives states that this person dies here and is born there, without mentioning dwelling in the 'antarabhava'. Furthermore, the Buddha spoke of three types of karma: immediately retributive karma, karma that ripens in the next life, and karma that ripens in later lives, without mentioning karma that ripens in the 'antarabhava'. Furthermore, if the 'antarabhava' has contact, it is called 'birth bhava'. If it cannot have contact, then it has no contact. Without contact, there is no sensation, etc. So what is there? Also, if beings receive the form of the 'antarabhava', it is called 'receiving birth'. As it says in the scriptures, if a person abandons this body and receives another body, I say that is birth. If one does not receive a body, there is no 'antarabhava'. Furthermore, if the 'antarabhava' has decline, it is called birth. Why? Because there must be birth before decline. If there is no decline, then it is permanent. Moreover, birth occurs because of the power of karma, so what is the use of the 'antarabhava'? Also, if the 'antarabhava' is formed from karma, then it is 'birth bhava', as it is said that it is born from the cause and condition of karma. If it is not formed from karma, how can it exist? You should answer quickly. Answer: I use the difference in 'birth bhava' to explain the 'antarabhava', so there is no fault as mentioned above. Although this person is born from the 'antarabhava', it is also different from 'birth bhava', and it can cause consciousness to reach the 'kalala' (the first stage of embryonic development), which is called 'antarabhava'. Objection: Since the power of karma can reach, why separately explain the 'antarabhava'?
。又心無所至。以業因緣故從此間滅于彼處生。又現見心不相續生。如人刺足頭中覺痛。此足中識無有因緣至於頭中。以近遠眾緣和合生心。是故不應分別計有中陰。
次第品第二十六
論者言。有人說四諦次第見。有人說一時見。問曰。何因緣故說次第見。何因緣故言一時見。答曰。次第見者如經中說。若人見世間集即滅無見。見世間滅即滅有見。當知集滅二相各異。又若人能知所有集相皆是滅相。是名離垢得法眼凈。又說。利智慧人漸舍諸惡。如練金師能離身垢。又漏盡經說。能知見者則漏得盡。行者不能自知日日所盡常修習故得盡諸漏。複次佛言。于諸諦中能生眼智明慧。欲界苦中二色無色界二。集等亦爾。又經中佛自口說。漸次見諦。如人登梯。次第而上。以是等經故。知四諦非一時得。又諸煩惱於四諦中四種邪行。所謂無苦無集無滅無道。故無漏智亦應次第四種正行。又行者應定心分別是苦是苦因是苦滅是苦滅道。若一心中何得如是決定分別。故知次第非一時也。
一時品第二十七
有人言。四諦一時見非次第。汝說見世間集即滅無見。見世間滅則滅有見者則壞自法。若然者亦不應以十六心十二行得道。又汝言知所有集相皆是滅相得法眼者。若爾便應以二心得道。一者集心。二謂
【現代漢語翻譯】 又心無所至（心沒有固定的去處）。因為業力的因緣，從這個地方死亡而在那個地方出生。而且，現在可以觀察到心不是連續產生的。比如，有人腳被刺傷，頭部感覺到疼痛。這個腳上的意識並沒有因緣到達頭部。而是因為距離近和各種因緣聚合而產生了心。因此，不應該分別計較有中陰（死亡到投胎之間的過渡期）的存在。
次第品第二十六
論者說，有人說四諦（苦、集、滅、道）是次第見（按順序領悟），有人說是一時見（同時領悟）。問：因為什麼因緣說次第見？因為什麼因緣說一時見？答：次第見的依據是經中所說：如果人見到世間的集（苦的根源），就滅除了無見（認為沒有因果的邪見）；見到世間的滅（苦的止息），就滅除了有見（認為有永恒不變的實體的邪見）。應當知道集和滅兩種相狀是各不相同的。而且，如果人能夠知道所有集相都是滅相，這叫做離垢得法眼凈（遠離煩惱，獲得智慧的清凈）。又說，有銳利智慧的人逐漸捨棄各種惡行，就像鍊金師能夠去除金子的雜質一樣。還有《漏盡經》中說，能夠知見真理的人，煩惱就會漏盡。修行者不能自己知道每天所減少的煩惱，因為經常修習的緣故，才能漏盡各種煩惱。再次，佛說，在四諦中能夠生起眼（智慧之眼）、智（智慧）、明（光明）、慧（智慧）。欲界的苦諦中，二色（眼和色塵）沒有常與無常的分別，集等諦也是這樣。而且經中佛親自說，是漸次見到真諦的，就像人登梯一樣，次第而上。因為這些經文的緣故，知道四諦不是一時獲得的。而且各種煩惱在四諦中有四種邪行，即認為沒有苦、沒有集、沒有滅、沒有道。所以無漏智（沒有煩惱的智慧）也應該次第有四種正行。而且修行者應該定下心來，分別是苦、是苦因、是苦滅、是苦滅之道。如果一個心中，怎麼能夠這樣決定分別呢？所以知道是次第見，不是一時見。
一時品第二十七
有人說，四諦是一時見，不是次第見。你說見到世間的集就滅除了無見，見到世間的滅就滅除了有見，這就會破壞你自己的理論。如果這樣，也不應該用十六心（修道過程中的十六個階段）和十二行（對四諦的十二種觀察）來得道。而且你說知道所有集相都是滅相就能得法眼，如果這樣，就應該用兩個心來得道，一個是集心，一個是滅心。
【English Translation】 Furthermore, the mind has no fixed destination. Due to the karmic causes and conditions, one dies in this place and is born in that place. Moreover, it is evident that the mind does not arise continuously. For example, when a person's foot is pricked, the head feels the pain. The consciousness in the foot does not have the cause and condition to reach the head. Rather, it is because of the proximity and the aggregation of various causes and conditions that the mind arises. Therefore, one should not speculatively posit the existence of an intermediate state (antarabhava) [the period between death and rebirth].
Chapter 26: Gradual Order
The debater says: Some say the Four Noble Truths (Dukkha [suffering], Samudaya [the cause of suffering], Nirodha [the cessation of suffering], and Magga [the path to the cessation of suffering]) are seen in a gradual order, while others say they are seen simultaneously. Question: What is the reason for saying they are seen in a gradual order? What is the reason for saying they are seen simultaneously? Answer: The basis for gradual seeing is as stated in the sutras: 'If a person sees the arising of the world (Samudaya), then the view of non-existence (Uccheda-ditthi) is extinguished. If one sees the cessation of the world (Nirodha), then the view of existence (Sassata-ditthi) is extinguished.' One should know that the two characteristics of arising and cessation are distinct. Moreover, if a person can know that all aspects of arising are aspects of cessation, this is called being free from defilements and attaining the purity of the Dharma eye (Dharma-caksu). It is also said that a person with sharp wisdom gradually abandons all evil deeds, just as a goldsmith can remove impurities from gold. Furthermore, the 'Sutra on the Exhaustion of Defilements' states that one who can know and see the truth will have their defilements exhausted. The practitioner cannot know for themselves the defilements that are exhausted daily, but through constant practice, they can exhaust all defilements. Moreover, the Buddha said that within the Four Noble Truths, the eye (of wisdom), intelligence (jnana), clarity (aloka), and wisdom (prajna) can arise. In the Truth of Suffering (Dukkha) in the Desire Realm (Kama-dhatu), the two sense objects (eye and visible form) are not distinguished by permanence or impermanence; the same applies to the Truth of Origin (Samudaya), etc. Moreover, in the sutras, the Buddha himself said that the Truths are seen gradually, like a person climbing a ladder, ascending step by step. Because of these sutras, it is known that the Four Noble Truths are not attained simultaneously. Furthermore, various afflictions have four kinds of wrong practices in relation to the Four Noble Truths, namely, the belief that there is no suffering, no origin, no cessation, and no path. Therefore, non-outflow wisdom (Anasrava-jnana) [wisdom free from defilements] should also have four kinds of right practices in a gradual order. Moreover, the practitioner should settle their mind and clearly distinguish what is suffering, what is the cause of suffering, what is the cessation of suffering, and what is the path to the cessation of suffering. How can one make such a definite distinction in a single moment of mind? Therefore, it is known that it is a gradual process, not a simultaneous one.
Chapter 27: Simultaneous
Some say that the Four Noble Truths are seen simultaneously, not gradually. You say that seeing the arising of the world extinguishes the view of non-existence, and seeing the cessation of the world extinguishes the view of existence, but this would undermine your own theory. If that were the case, one should not attain the path through the sixteen minds (the sixteen aspects of the path) and the twelve modes (the twelve aspects of the Four Noble Truths). Moreover, you say that knowing all aspects of arising are aspects of cessation allows one to attain the Dharma eye; if that were the case, one should attain the path with two minds, one being the mind of arising and the other being the mind of cessation.
滅心。但不然。又汝言利智漸舍惡者。亦不應但十六心也。又汝言漏盡經說能知色等得漏盡者。如是則應有無量心。非但十六心。又汝言眼智明慧者。佛自言。於四諦中得眼智明慧。不言次第有十六心。又汝言佛自口說漸次見諦如登梯者。我不習此經。設有應棄。以不順法相故。又汝言四種邪行者。於五陰等亦應邪行。隨所邪行皆應生智。如是則不應但以十六心得道。又汝言應定分別者。於色等中亦應分別。是故不但應有十六心也。複次行者不得諸諦唯有一諦。謂見苦滅名初得道。以見法等諸因緣故。行者從暖等法漸次見諦滅諦。最後見滅諦。故名為得道。
退品第二十八
論者言。有人說阿羅漢退。或說不退。問曰。何因緣故說退。何因緣故言不退。答曰。有退者如經中說。時解脫阿羅漢以五因緣故退。樂作務。樂誦讀。樂斷事。樂遠行。長病。又經說二種阿羅漢退相．不退相。又經中說。若某比丘退解脫門。則有是處。又經中說。觀身如瓶。防意如城。慧與魔戰。守勝無壞。若無退者不應守勝。又二種智。盡智．無生智。若盡智不復生者。何用無生智。又優陀耶難得滅盡定者即是退因。是人雖退亦生色界。以是等緣當知有退。
不退品第二十九
有人言。聖道不退。但退禪定。問曰。若
然者無二種阿羅漢。但有退相。以一切阿羅漢于禪定中皆有退故。答曰。退禪定中自在力。非一切阿羅漢皆得自在力。問曰。不然。如劬提比丘。六反退已。便以刀自害。若退禪定者不應自害。以佛法中貴解脫不貴定故。答曰。是人依此禪定當得阿羅漢道。失此定故則失無漏。非無漏有退。所以者何。如偈說。畢故不造新。于諸有中皆得厭離。滅諸結使更無生相。是諸健人猶如燈滅。又說。譬如石山風不能動。健者如是。譭譽不傾。又經中說。愛生愛等。是阿羅漢永拔愛根。何從生結。又說。所謂聖人究竟盡邊。所作已辦。又說。聖人散滅不集。破裂不識等。又經中說。無明因緣起貪恚癡。是阿羅漢無明永盡。云何生結。又經中說。若諸學人求泥洹道。我說是人應不放逸。若得漏盡不復漏也。是故不退。又說。智者善思惟。善語言善身業。所作無失。又說。比丘樂不放逸見放逸過。是則不退。親近泥洹。又經中說。麋鹿依野。鳥依虛空。法歸分別。真人歸滅。又三因緣起諸結使。貪慾不斷所欲現前中生邪念。是阿羅漢貪慾已斷。雖對所欲不生邪念。故不起結。又說。比丘邪觀諸法故起三漏。是阿羅漢無邪觀故不起諸漏。又經中說。若以聖慧知已則無有退。如須陀洹果無有退者。又阿羅漢。善知三受生相．滅相．味過出
【現代漢語翻譯】 現代漢語譯本： 問：那麼，不存在兩種阿羅漢（Arhat，已證得涅槃的聖人）嗎？只是存在會退轉的阿羅漢，因為所有的阿羅漢在禪定中都會有退失的情況。 答：退失的是禪定中的自在力，並非所有的阿羅漢都能獲得自在力。 問：不然。比如劬提（Kutika）比丘，六次退失禪定后，就用刀自殺了。如果退失禪定的人不應該自殺，因為佛法中重視解脫，不重視禪定。 答：這個人是依靠此禪定應當證得阿羅漢道的，因為失去此禪定，所以失去無漏（Anasrava，沒有煩惱）。並非無漏有退失。為什麼這麼說呢？如偈頌所說：『舊業已盡，不再造新業，對於世間諸有都感到厭離，滅盡所有煩惱結使，更沒有再生的跡象。這些勇健的人就像燈火熄滅一樣。』 又說：『譬如石山，風不能動搖。勇健的人也是這樣，譭謗和讚譽都不能使他動搖。』 又經中說：『愛生愛等。』阿羅漢已經永遠拔除了愛慾的根源，從哪裡再生煩惱結使呢？ 又說：『所謂的聖人，是究竟到達邊際，該做的已經做完。』 又說：『聖人散滅而不聚集，破裂而不被識別等等。』 又經中說：『因為無明（Avidya，對實相的迷惑）的因緣，產生貪（Raga）、嗔（Dvesha）、癡（Moha）。』阿羅漢的無明已經永遠斷盡，怎麼會產生煩惱結使呢？ 又經中說：『如果那些學人尋求涅槃（Nirvana）之道，我說這些人應該不放逸。如果得到漏盡（Asravaksaya，煩惱斷盡），就不會再有煩惱生起。』所以阿羅漢是不會退轉的。 又說：『智者善於思考，善於言語，善於行為，所作所為沒有過失。』 又說：『比丘樂於不放逸，看到放逸的過患，這樣就不會退轉，親近涅槃。』 又經中說：『麋鹿依靠曠野，鳥依靠虛空，法歸於分別，真人歸於寂滅。』 又有三種因緣產生煩惱結使：貪慾沒有斷除，所欲之境現前時產生邪念。阿羅漢的貪慾已經斷除，即使面對所欲之境也不會產生邪念，所以不會生起煩惱。 又說：『比丘因為邪惡地觀察諸法，所以產生三種煩惱。』阿羅漢沒有邪惡的觀察，所以不會產生諸漏。 又經中說：『如果以聖慧（Arya-prajna，聖者的智慧）知曉，就不會有退轉。』如同須陀洹果（Srotapanna，入流果）沒有退轉一樣。 又阿羅漢，善於瞭解三種感受（三受，三種感受：苦受、樂受、不苦不樂受）的生起、滅去、滋味、過患、出離。
【English Translation】 English version: Question: Then, are there not two types of Arhats (Arhat, a saint who has attained Nirvana)? Is it only that there are Arhats who are subject to regression, because all Arhats experience regression in their meditative states? Answer: What is lost is the power of mastery in meditative states. Not all Arhats attain this power of mastery. Question: That is not so. For example, the monk Kutika, after regressing six times, committed suicide with a knife. If those who regress from meditative states should not commit suicide, because in the Buddha's teachings, liberation is valued, not meditative states. Answer: This person was supposed to attain the path of Arhatship by relying on this meditative state. Because he lost this meditative state, he lost the state of being without outflows (Anasrava, without defilements). It is not that the state of being without outflows is subject to regression. Why is this so? As the verse says: 'Old deeds are finished, new deeds are not created, one feels aversion towards all existences, all fetters are extinguished, and there is no more rebirth. These brave ones are like a lamp that has been extinguished.' It is also said: 'Like a stone mountain, the wind cannot move it. The brave one is like that, unmoved by praise or blame.' Also, in the sutra it says: 'Love begets love, etc.' The Arhat has already eradicated the root of desire forever. From where would fetters arise again? It is also said: 'The so-called saint has ultimately reached the end, what needs to be done has been done.' It is also said: 'The saint is scattered and does not gather, broken and not recognized, etc.' Also, in the sutra it says: 'Due to the condition of ignorance (Avidya, delusion about reality), greed (Raga), hatred (Dvesha), and delusion (Moha) arise.' The Arhat's ignorance has been completely extinguished. How could fetters arise? Also, in the sutra it says: 'If those who are learning seek the path of Nirvana, I say that these people should not be negligent. If one attains the exhaustion of outflows (Asravaksaya, the exhaustion of defilements), then there will be no more outflows.' Therefore, the Arhat does not regress. It is also said: 'The wise person thinks well, speaks well, and acts well. What they do has no fault.' It is also said: 'The monk delights in non-negligence and sees the faults of negligence. Thus, he does not regress and draws near to Nirvana.' Also, in the sutra it says: 'The deer relies on the wilderness, the bird relies on the sky, the Dharma returns to discrimination, and the true person returns to extinction.' Also, three conditions give rise to fetters: desire has not been cut off, and when desirable objects appear, wrong thoughts arise. The Arhat's desire has been cut off. Even when facing desirable objects, wrong thoughts do not arise. Therefore, fetters do not arise. It is also said: 'Because the monk views phenomena wrongly, three outflows arise.' The Arhat has no wrong views, so no outflows arise. Also, in the sutra it says: 'If one knows with noble wisdom (Arya-prajna, the wisdom of the noble ones), then there is no regression.' Just as there is no regression from the fruit of Srotapanna (Srotapanna, stream-enterer). Also, the Arhat is skilled in understanding the arising, ceasing, taste, danger, and escape from the three feelings (three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling).
相。故不起結。又說。比丘若戒定慧三事成就則不退轉。又阿羅漢斷已生結。未生者令不生。又經中說。實行聖人終無有退。阿羅漢已證四諦。諸漏盡故名實行者。又說。七覺名不退法。阿羅漢具足七覺。是故不退。又阿羅漢證不壞解脫。是故不退。又阿羅漢于佛法中得堅固利。所謂不壞解脫。又如人截手。念與不念常名截手。阿羅漢亦爾。斷結使已。念與不念常名為斷。又經中說。信等根利名阿羅漢。利根者終無有退。又阿羅漢能于無上斷愛法中。心善得解脫。畢竟盡滅。又譬如火燒所未燒。燒已不還本處。比丘如是已能成就十一法故終無有退。問曰。有二種阿羅漢。汝所引經說不退者。答曰。此是總相說。諸學人應不放逸。阿羅漢不須非是別相說。不退相者。又佛說偈。勝若還生不名為勝。勝而不生是名真勝。若阿羅漢還生煩惱則不名勝。又阿羅漢生已盡故不復受身。汝經雖說阿羅漢退法應還得。若爾亦可法應不退。若比丘能令諸相不生名阿羅漢。是故無退。
心性品第三十
論者言。有人說心性本凈以客塵故不凈。又說不然。問曰。何因緣故說本凈。何因緣故說不然。答曰。不然者。心非性本凈客塵故不凈。所以者何。煩惱與心常相應生。非是客相。又三種心。善．不善．無記。善無記心是則非垢
【現代漢語翻譯】 現代漢語譯本：因此不會再產生煩惱的束縛。還有經文說，比丘如果戒、定、慧三方面都達到圓滿，就不會退轉。而且，阿羅漢已經斷除了已經產生的煩惱，並使未產生的煩惱不再產生。還有經中說，真正修行的人最終不會退轉。阿羅漢已經證悟了四諦（苦、集、滅、道），因為各種煩惱都已斷盡，所以被稱為真正修行的人。還有經文說，七覺支（念、擇法、精進、喜、輕安、定、舍）是不退轉的法門。阿羅漢具備了七覺支，所以不會退轉。還有，阿羅漢證得了不可破壞的解脫，所以不會退轉。還有，阿羅漢在佛法中獲得了堅固的利益，也就是不可破壞的解脫。又比如一個人被截斷了手，無論他是否記得，都始終被稱為被截斷了手。阿羅漢也是這樣，斷除了煩惱的束縛之後，無論他是否記得，都始終被稱為已經斷除了煩惱。還有經中說，具有信等根（信、精進、念、定、慧）的阿羅漢是利根者。利根者最終不會退轉。還有，阿羅漢能夠在無上的斷愛法中，內心得到很好的解脫，最終完全滅盡煩惱。又比如火燃燒了未燃燒的東西，燃燒之後不會回到原來的地方。比丘也是這樣，已經能夠成就十一種法，所以最終不會退轉。有人問：有兩種阿羅漢，你所引用的經文說不會退轉的是哪一種？回答說：這是從總體上來說的，是爲了讓修行人不要放逸。阿羅漢不需要特別強調，因為這不是針對個別情況說的。關於不退轉的相，佛陀還說過偈語：勝過之後如果還會再生，就不能稱為勝過。勝過之後不再生，才叫做真正的勝過。如果阿羅漢還會再生起煩惱，就不能稱為勝過。還有，阿羅漢因為已經斷盡了生，所以不再受身。你所引用的經文雖然說阿羅漢會退轉，應該還會恢復。如果這樣，也可以說法應該不會退轉。如果比丘能夠使各種煩惱的相不再產生，就叫做阿羅漢，所以不會退轉。
心性品第三十
論者說：有人說心性本來是清凈的，因為被客塵所污染才變得不凈。也有人說不是這樣。有人問：因為什麼原因說心性本來是清凈的？又因為什麼原因說不是這樣？回答說：說不是這樣的人認為，心不是本來就清凈的，是因為客塵才變得不凈。這是為什麼呢？因為煩惱與心經常同時產生，不是客塵的相。還有三種心：善、不善、無記。善心和無記心不是垢染。
【English Translation】 English version: Therefore, no more fetters arise. Furthermore, it is said that if a Bhikshu (Buddhist monk) perfects the three aspects of morality (戒, shila), concentration (定, dhyana), and wisdom (慧, prajna), he will not regress. Moreover, an Arhat (阿羅漢, one who has attained enlightenment) has already severed the fetters that have arisen and prevents those that have not arisen from arising. Also, it is said in the scriptures that a truly practicing saint will never regress. An Arhat has already realized the Four Noble Truths (四諦, suffering, origin, cessation, path), and because all defilements are exhausted, he is called a truly practicing one. Furthermore, it is said that the Seven Factors of Enlightenment (七覺支, mindfulness, investigation, effort, joy, tranquility, concentration, equanimity) are the Dharma (法, teachings) of non-regression. An Arhat possesses the Seven Factors of Enlightenment, therefore he does not regress. Moreover, an Arhat has attained indestructible liberation, therefore he does not regress. Furthermore, an Arhat has obtained steadfast benefit in the Buddha's Dharma, namely, indestructible liberation. Also, just as a person whose hand has been cut off is always called 'hand-cut-off' whether he remembers it or not, so too is an Arhat. Having severed the fetters, he is always called 'severed' whether he remembers it or not. Furthermore, it is said in the scriptures that an Arhat with sharp roots of faith (信, shraddha) and so on (精進, virya; 念, smrti; 定, samadhi; 慧, prajna) is a person of keen faculties. A person of keen faculties will never regress. Furthermore, an Arhat is able to attain liberation well in his heart from the unsurpassed Dharma of severing love, ultimately extinguishing it completely. Also, just as fire burns what has not been burned and does not return to its original place after burning, so too a Bhikshu who has been able to accomplish the eleven Dharmas will ultimately not regress. Someone asks: There are two kinds of Arhats. Which one does the scripture you quoted say does not regress? The answer is: This is spoken of in general terms, to encourage practitioners not to be negligent. Arhats do not need special emphasis, because this is not spoken of in individual cases. Regarding the aspect of non-regression, the Buddha also spoke a verse: 'Victory that is reborn is not called victory. Victory that is not reborn is called true victory.' If an Arhat were to give rise to afflictions again, he could not be called victorious. Furthermore, because an Arhat has exhausted birth, he no longer receives a body. Although the scripture you quoted says that an Arhat regresses, he should still recover. If so, it can also be said that the Dharma should not regress. If a Bhikshu is able to prevent the arising of various afflictions, he is called an Arhat, therefore there is no regression.
Chapter Thirty: On the Nature of Mind
The debater says: Some say that the nature of mind is originally pure, but becomes impure due to adventitious defilements. Others say that this is not so. Someone asks: For what reason do you say that it is originally pure? And for what reason do you say that it is not so? The answer is: Those who say that it is not so believe that the mind is not originally pure, but becomes impure due to adventitious defilements. Why is this? Because afflictions and the mind arise simultaneously and are not adventitious. Furthermore, there are three kinds of mind: wholesome, unwholesome, and neutral. Wholesome and neutral minds are not defiled.
。若不善心本自不凈。不以客故。複次是心念念生滅不待煩惱。若煩惱共生不名為客。問曰。心名但覺色等。然後取相。從相生諸煩惱。與心作垢。故說本凈。答曰。不然。是心心時即滅未有垢相。心時滅已垢何所染。問曰。我不爲念念滅心故如是說。以相續心故說垢染。答曰。是相續心世諦故有。非真實義。此不應說。又於世諦是亦多過。心生已滅未生未起云何相續。是故心性非是本凈客塵故不凈。但佛為眾生謂心常在。故說客塵所染則心不凈。又佛為懈怠眾生若聞心本不凈。便謂性不可改。則不發凈心。故說本凈。
相應不相應品第三十一
論者言。有人說諸使心相應。有說心不相應。問曰。何因緣故說心相應。何因緣故言不相應。答曰。心相應者。后使品中當說。又貪慾等諸煩惱業。是業諸使相應。汝法中雖說心不相應使。與心相應結纏作因。是事不然。所以者何。經中說。從無明邪念邪思惟等起貪等結。無有經說從使生也。汝法中雖說久習結纏則名為使生。是事不然。所以者何。身口業等亦有久習相。是亦應有似使心不相應行。而實無有。若然者。諸法皆從現在因生。無過去因。然則不應從業生報。亦不應從意生意識也。又此諸使唸唸滅故。復何因生。問曰。共相因生。答曰。是亦不然。因果不
【現代漢語翻譯】 現代漢語譯本：如果說不善心本來就是不乾淨的，那就不是因為外來塵垢的緣故。而且，這個心念是念念生滅的，不等待煩惱的產生。如果煩惱與心同時產生，就不能稱之為『客』（外來）。有人問：心的名稱只是覺察色等，然後才執取表相，從表相產生各種煩惱，給心造成污垢，所以才說心本來是清凈的。回答說：不是這樣的。這個心在生起的時候就立即滅去了，還沒有產生污垢的表相。心已經滅去之後，污垢又染著在哪裡呢？有人問：我不是因爲念念滅去的心才這樣說的，而是因為相續不斷的心才說它被污垢染著。回答說：這個相續不斷的心，只是世俗諦的說法，不是真實義。這個說法是不應該成立的。而且，即使在世俗諦中，這個說法也有很多過失。心已經生滅，還沒有生起，怎麼能相續不斷呢？所以，心的本性不是本來清凈，而是因為外來塵垢才不乾淨。只是佛陀爲了眾生，認為心是常在的，所以才說心被外來塵垢所染，因此心就不清凈。而且，佛陀爲了懈怠的眾生，如果他們聽到心本來就不清凈，就會認為本性是不可改變的，就不會發起清凈之心，所以才說心本來是清凈的。
相應不相應品第三十一
論者說：有人說各種煩惱與心相應，有人說心與煩惱不相應。有人問：因為什麼緣故說心與煩惱相應？又因為什麼緣故說心與煩惱不相應？回答說：心相應的問題，在後面的煩惱品中會詳細說明。而且，貪慾等各種煩惱業，是與這些業相應的煩惱。你們的理論中雖然說心與煩惱不相應，但煩惱與心相應，結縛在一起作為原因。這件事是不對的。為什麼呢？經中說，從無明、邪念、邪思惟等產生貪等結，沒有經典說從煩惱產生結。你們的理論中雖然說長期串習結縛就稱為煩惱產生，這件事是不對的。為什麼呢？身口業等也有長期串習的現象，也應該有類似煩惱與心不相應的行，但實際上沒有。如果這樣說，那麼一切法都從現在的因產生，沒有過去的因。那麼就不應該從業產生果報，也不應該從意產生意識。而且，這些煩惱唸唸滅去，又是什麼原因產生的呢？有人問：共同互相作為原因產生。回答說：這也是不對的，因果不...
【English Translation】 English version: If the impure mind is inherently impure, it is not due to external defilements. Moreover, this mind arises and ceases moment by moment, not waiting for the arising of afflictions (kleshas). If afflictions arise simultaneously with the mind, they cannot be called 'external' (guest). Someone asks: The name 'mind' merely perceives forms (rupa) and so on, and then grasps at appearances (lakshana). From these appearances, various afflictions arise, causing defilement to the mind. Therefore, it is said that the mind is originally pure. The answer is: That is not so. This mind ceases immediately at the moment of its arising, without any appearance of defilement. After the mind has ceased, where does the defilement attach itself? Someone asks: I am not saying this because of the mind that ceases moment by moment, but because of the continuous mind that is said to be defiled. The answer is: This continuous mind exists only in conventional truth (samvriti-satya), not in ultimate truth (paramartha-satya). This statement should not be made. Moreover, even in conventional truth, this statement has many flaws. The mind has already ceased, and has not yet arisen; how can it be continuous? Therefore, the nature of the mind is not originally pure, but impure due to external defilements. However, the Buddha, for the sake of sentient beings, considers the mind to be permanent, and therefore says that the mind is defiled by external defilements, and thus the mind is impure. Moreover, the Buddha, for the sake of lazy sentient beings, if they hear that the mind is inherently impure, they will think that the nature cannot be changed, and will not generate a pure mind. Therefore, it is said that the mind is originally pure.
Chapter Thirty-one: Correspondence and Non-Correspondence
The debater says: Some say that the various fetters (anusaya) correspond with the mind, while others say that the mind does not correspond with the fetters. Someone asks: For what reason do you say that the mind corresponds with the fetters? And for what reason do you say that the mind does not correspond with the fetters? The answer is: The issue of the mind's correspondence will be explained in detail in the later chapter on fetters. Moreover, greed (lobha) and other afflictive actions (karma) are the fetters that correspond with these actions. Although your theory says that the mind does not correspond with the fetters, the afflictions correspond with the mind, binding together as a cause. This is not correct. Why? The sutras say that greed and other bonds arise from ignorance (avidya), wrong thoughts (mithya-sankalpa), and wrong thinking (mithya-vitarka), etc. No sutra says that bonds arise from fetters. Although your theory says that prolonged habituation of binding is called the arising of fetters, this is not correct. Why? Physical and verbal actions also have the phenomenon of prolonged habituation. There should also be actions similar to the non-correspondence of fetters with the mind, but in reality there are none. If this is the case, then all dharmas arise from present causes, without past causes. Then there should be no karmic retribution arising from actions, nor should consciousness (vijnana) arise from intention (manas). Moreover, since these fetters cease moment by moment, what cause do they arise from? Someone asks: They arise from mutual causation. The answer is: That is also not correct, cause and effect do not...
得一時合故。此事後燈喻中當說。故不應言諸使非心相應。
過去業品第三十二
論者言。迦葉鞞道人說。未受報業過去世有。余過去無。答曰。此業若失則過去。過去若不失是則為常。失者過去異名。則為失已。復失是業與報作因已滅。報在後生。如經中說以是事故。是事得生。如乳滅時與酪作因。何用分別過去業耶。又若言若然者。余因中有過。云何無因而識得生。如無乳時何得有酪。若無四大。身口等業何依而有。如是等我先說過去有過。彼應答此。
辯三寶品第三十三
論者言。摩醯舍婆道人說。佛在僧數。答曰。若說佛在四眾。所謂有眾．生眾．人眾．聖人眾。是則非過。若言佛在聲聞眾中是則有咎。以聞法得悟故曰聲聞。佛相異故不在此中。問曰。佛居僧之首。有人施者名為施僧。答曰。此施屬何等僧。此經小失。是應當言施屬佛僧。問曰。佛語瞿曇彌。以此衣施僧。則為供養我。亦是供養僧。答曰。佛意言以語言為供養我是物供養僧。如經中說若人瞻病即是看我。問曰。諸有成就聖功德人。舍利弗等皆在僧數中。佛亦如是。以同相故。答曰。若以同相者。諸凡夫人及非眾生數。亦有應入僧數者。而不然。是故知佛不在僧中。又佛不入僧羯磨中。亦不同諸餘僧事。又以三寶差別
【現代漢語翻譯】 現代漢語譯本： 得一時和合的緣故。這件事在後面的燈的譬喻中會說到。所以不應該說諸使（Chitta-samprayutta，心相應法）不是與心相應的。
過去業品第三十二
論者說：迦葉鞞（Kashyapiyas，古印度的一個佛教部派）道人說，未受報的業在過去世存在，其餘的過去業則不存在。回答說：這個業如果消失了，就成了過去。過去如果未消失，那就是常。『消失』是過去的另一個名稱，也就是已經消失了。再次消失，這個業與果報作為因已經滅亡，果報在後面產生。如經中所說，因為這個緣故，這件事才得以產生。就像牛奶滅亡時與酪作為因。何必分別過去業呢？又如果說這樣的話，其餘的因中會有過失。為什麼沒有因而識能夠產生呢？就像沒有牛奶時怎麼會有酪？如果沒有四大（Mahabhuta，組成物質世界的四種基本元素：地、水、火、風），身口等業又依靠什麼而存在呢？像這樣，我先前說過過去有過失，他們應該回答這個問題。
辯三寶品第三十三
論者說：摩醯舍婆（Mahisasakas，古印度的一個佛教部派）道人說，佛在僧（Sangha，佛教僧團）數之中。回答說：如果說佛在四眾（Catuhparisad，比丘、比丘尼、優婆塞、優婆夷）之中，也就是有眾、生眾、人眾、聖人眾，那就沒有過失。如果說佛在聲聞（Sravaka，聽聞佛法而證悟的弟子）眾中，那就是有過錯。因為聽聞佛法而得到覺悟，所以稱為聲聞。佛的相與聲聞不同，所以不在此列。問：佛居於僧的首位，有人佈施，稱為施僧。答：這個佈施屬於哪種僧？這個經文有點小小的缺失，應該說佈施屬於佛僧。問：佛對瞿曇彌（Gotami，佛的姨母，也是第一位比丘尼）說，用這件衣服佈施給僧，就是供養我，也是供養僧。答：佛的意思是說，用語言來供養我，是用物品來供養僧。如經中所說，如果有人照顧病人，就是看顧我。問：所有成就聖功德的人，舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）等都在僧數之中，佛也像他們一樣，因為具有相同的相。答：如果因為具有相同的相，那麼所有凡夫俗子以及非眾生之數，也應該進入僧數之中，但事實並非如此。所以知道佛不在僧中。而且佛不參與僧的羯磨（Kamma，僧團的議事或羯磨法），也不同於其餘的僧事。而且三寶（Triratna，佛、法、僧）之間存在差別。
【English Translation】 English version: It is due to the temporary harmony of conditions. This matter will be discussed in the analogy of the lamp later. Therefore, it should not be said that the 'Chitta-samprayutta' (mental concomitants) are not in accordance with the mind.
Chapter Thirty-Two: Past Karma
The debater says: The Kashyapiyas (an ancient Buddhist school in India) say that karma that has not yet received its retribution exists in the past life, while other past karma does not exist. The answer is: If this karma is lost, then it becomes the past. If the past is not lost, then it is permanent. 'Loss' is another name for the past, which means it has already been lost. If it is lost again, this karma and its retribution as a cause have already ceased, and the retribution arises later. As it is said in the sutra, 'Because of this reason, this event arises.' Just as when milk ceases, it becomes the cause for curds. Why distinguish past karma? Furthermore, if you say so, there will be faults in other causes. How can consciousness arise without a cause? Just as without milk, how can there be curds? If there are no four 'Mahabhuta' (the four great elements: earth, water, fire, and wind), what do the actions of body and speech rely on? Like this, I have previously said that there are faults in the past, and they should answer this question.
Chapter Thirty-Three: Discriminating the Three Jewels
The debater says: The Mahisasakas (an ancient Buddhist school in India) say that the Buddha is among the 'Sangha' (Buddhist monastic community). The answer is: If it is said that the Buddha is among the four assemblies ('Catuhparisad': monks, nuns, laymen, and laywomen), that is, the assembly of beings, the assembly of living beings, the assembly of humans, and the assembly of sages, then there is no fault. If it is said that the Buddha is among the 'Sravaka' (disciples who attain enlightenment by hearing the Dharma) assembly, then there is a fault. Because they attain enlightenment by hearing the Dharma, they are called 'Sravaka'. The Buddha's characteristics are different from those of the 'Sravaka', so he is not included in this category. Question: The Buddha is at the head of the 'Sangha', and when someone makes an offering, it is called offering to the 'Sangha'. Answer: To which 'Sangha' does this offering belong? There is a slight deficiency in this sutra; it should be said that the offering belongs to the Buddha 'Sangha'. Question: The Buddha said to 'Gotami' (Buddha's aunt and the first Buddhist nun), 'By offering this robe to the 'Sangha', you are making an offering to me, and also making an offering to the 'Sangha'.' Answer: The Buddha meant that offering to me with words is offering to the 'Sangha' with objects. As it is said in the sutra, 'If someone takes care of the sick, it is like taking care of me.' Question: All those who have achieved holy merits, such as 'Sariputta' (one of the Buddha's ten great disciples, known for his wisdom), are among the 'Sangha', and the Buddha is like them, because they have the same characteristics. Answer: If it is because they have the same characteristics, then all ordinary people and those who are not counted among living beings should also be included in the 'Sangha', but this is not the case. Therefore, it is known that the Buddha is not in the 'Sangha'. Moreover, the Buddha does not participate in the 'Kamma' (monastic procedures or acts) of the 'Sangha', and is also different from other 'Sangha' affairs. Furthermore, there is a difference between the 'Triratna' (the Three Jewels: Buddha, Dharma, and Sangha).
故。佛不在僧中。
無我品第三十四
論者言。犢子道人說有我。餘者說無。問曰。何者為實。答曰。實無我法。所以者何。如經中佛語比丘。但以名字但假施設。但以有用故名為我。以但名字等故知無真實。又經中說。若人不見苦。是人則見我。若如實見苦。則不復見我。若實有我。見苦者亦應見我。又說。聖人但隨俗故說言有我。又經中佛說。我即是動處。若實有者不名動處。如眼有故不名動處。又處處經中皆遮計我。如聖比丘尼語魔王言。汝所謂眾生是即為邪見。諸有為法聚皆空無眾生。又言。諸行和合相續故有。即是幻化誑惑凡夫。皆為怨賊如箭入心。無有堅實。又言。無我無我所無眾生無人。但是空。五陰生滅壞敗相。有業有果報。作者不可得。眾緣和合故有諸法相續。以是等緣故。佛種種經中皆遮計我。是故無我。又經中解識義。何故名識。謂能識色乃至識法。不說識我。是故無我。群那比丘問佛。誰食識食。佛言。我不說有食識食者。若有我應說我食識食。以不說故當知無我。又洴沙王迎佛經中。佛語諸比丘。汝觀凡夫隨逐假名謂為有我。是五陰中實無我無我所。又說。因五陰故有種種名。謂我眾生人天等如是無量名字。皆因五陰有。若有我者應說因我。又長老弗尼迦謂外道言。若人邪見
【現代漢語翻譯】 現代漢語譯本： 因此，佛陀並不存在於僧團之中。
第三十四品 無我品
論者說：『犢子道人（Pudgalavadin，主張補特伽羅的宗派）說有「我」（ātman），其他人說沒有。』問：『哪一個是真實的？』答：『實際上沒有「我」的法。』為什麼呢？如經典中佛陀對比丘們說：『只是用名字，只是假設施設，只是因為有用處才稱為「我」。』因為只是名字等，所以知道沒有真實的「我」。又經典中說：『如果人沒有見到苦，這個人就會見到「我」。如果如實地見到苦，就不會再見到「我」。』如果真有「我」，見到苦的人也應該見到「我」。又說：『聖人只是隨順世俗的說法，才說有「我」。』又經典中佛陀說：『「我」就是動處。』如果真有「我」，就不應該稱為動處。如眼睛存在，不稱為動處。又處處經典中都遮止執著于「我」。如聖比丘尼對魔王說：『你所說的眾生，這就是邪見。一切有為法的聚合都是空無，沒有眾生。』又說：『諸行和合相續，所以才存在，這就是幻化，誑惑凡夫，都是怨賊，如箭入心，沒有堅實。』又說：『沒有「我」，沒有「我所」（屬於我的東西），沒有眾生，沒有人，這只是空。五陰（色、受、想、行、識）生滅壞敗的現象，有業，有果報，作者不可得。』眾緣和合，所以有諸法相續。因為這些緣故，佛陀在各種經典中都遮止執著于「我」，所以沒有「我」。又經典中解釋識的意義，為什麼稱為識？因為能識別色乃至識別法，沒有說識別「我」，所以沒有「我」。群那比丘問佛陀：『誰吃識食？』佛陀說：『我不說有吃識食者。』如果有「我」，應該說「我」吃識食，因為沒有這樣說，應當知道沒有「我」。又頻婆娑羅王（Bimbisāra）迎接佛陀的經典中，佛陀對比丘們說：『你們觀察凡夫隨逐假名，認為有「我」，這五陰中實在沒有「我」，沒有「我所」。』又說：『因為五陰的緣故，有種種名字，謂「我」、「眾生」、「人」、「天」等，這樣無量的名字，都是因為五陰而有。』如果有「我」，應該說因為「我」。又長老弗尼迦（Phunika）對外道說：『如果人有邪見，
【English Translation】 English version: Therefore, the Buddha is not found within the Sangha.
Chapter Thirty-Four: On No-Self
The debater says: 'The Pudgalavadin (those who assert the existence of a 'person' or pudgala) say there is a 'self' (ātman), while others say there is not.' Question: 'Which is true?' Answer: 'In reality, there is no 'self' dharma.' Why? As in the sutras, the Buddha told the monks: 'It is only by name, only by provisional designation, only because it is useful that it is called 'self'.' Because it is only by name, etc., it is known that there is no real 'self'. Also, the sutras say: 'If a person does not see suffering, that person will see a 'self'. If one truly sees suffering, one will no longer see a 'self'.' If there truly were a 'self', one who sees suffering should also see the 'self'. It is also said: 'Saints only follow worldly conventions and say there is a 'self'.' Also, in the sutras, the Buddha said: ''Self' is the place of movement.' If there truly were a 'self', it should not be called the place of movement. Just as the eye exists, it is not called the place of movement. Also, everywhere in the sutras, they all prohibit clinging to a 'self'. As the holy Bhikkhuni said to the Mara king: 'What you call a being is a false view. All aggregates of conditioned phenomena are empty and without beings.' It is also said: 'Because the aggregates of phenomena come together and continue, they exist. This is an illusion, deceiving ordinary people, all of whom are enemies, like arrows entering the heart, without solidity.' It is also said: 'There is no 'self', no 'self-belongings' (that which belongs to me), no beings, no person; this is only emptiness. The phenomena of the five skandhas (form, feeling, perception, mental formations, consciousness) arise, perish, and decay; there is karma, there is karmic retribution, but the doer cannot be found.' Because of the coming together of various conditions, there is a continuation of all dharmas. Because of these reasons, the Buddha in various sutras prohibits clinging to a 'self', therefore there is no 'self'. Also, in the sutras, the meaning of consciousness is explained. Why is it called consciousness? Because it can recognize form and even recognize dharmas, but it does not say it recognizes a 'self', therefore there is no 'self'. The Bhikkhu Gunna asked the Buddha: 'Who eats the food of consciousness?' The Buddha said: 'I do not say there is one who eats the food of consciousness.' If there were a 'self', it should be said that 'I' eat the food of consciousness, but because it is not said, it should be known that there is no 'self'. Also, in the sutra of King Bimbisāra (Bimbisāra) welcoming the Buddha, the Buddha told the monks: 'You observe ordinary people following after false names, thinking there is a 'self'. In these five skandhas, there is truly no 'self', no 'self-belongings'.' It is also said: 'Because of the five skandhas, there are various names, such as ''self'', ''sentient being'', ''person'', ''deva'', etc. These countless names all exist because of the five skandhas.' If there were a 'self', it should be said because of the 'self'. Also, the elder Phunika said to the non-Buddhists: 'If a person has wrong views,'
無而謂有。佛斷此邪慢不斷眾生。是故無我。又炎摩伽經中。舍利弗語炎摩伽言。汝見色陰是阿羅漢耶。答言不也。見受想行識是阿羅漢耶。答言不也。見五陰和合是阿羅漢耶。答言不也。見離五陰是阿羅漢耶。答言不也。舍利弗言。若如是推求不可得者。應當言阿羅漢死後無耶。答言。舍利弗。我先有惡邪見。今聞此義。是見即滅。若有我者不名惡耶。又四取中說我語取。若有我者應言我取。如欲取等。不應言我語取。又先尼經說。於三師中若有不得現我后我。我說是師則名為佛。以佛不得故知無我。又無我中我想名為顛倒。若汝意謂我中我想非顛倒者。是事不然。所以者何。佛說眾生所有見我皆見五陰。是故無我。又說。眾生種種憶念宿命。皆念五陰。若有我者亦應念我。以不念故當知無我。若汝意謂亦有經說憶念眾生。如某眾生中我名某者。是事不然。此為世諦分別故說實念五陰。非念眾生。所以者何。以意識念意識。但緣於法。是故無有念眾生念。又若人說決定有我。於六邪見中必墮一見。若汝意謂無我亦是邪見者。此事不然。所以者何。以二諦故。若以世諦說無我。第一義諦說有我。是則有過。我今說第一義故無。世諦故有。是故無咎又佛說拔我見根。如癡王問中佛答癡王。若人以一心觀諸世間空。則拔我
【現代漢語翻譯】 現代漢語譯本： 將『無』說成『有』，佛陀斷除了這種錯誤的傲慢，但眾生卻沒有斷除。因此，沒有『我』（ātman）。此外，《炎摩伽經》（Yamaka Sutta）中，舍利弗（Śāriputra）對炎摩伽（Yamaka）說：『你認為色蘊（rūpa-skandha，構成要素：色）是阿羅漢（arhat，已證悟者）嗎？』回答說：『不是。』『你認為受蘊（vedanā-skandha，構成要素：感受）、想蘊（saṃjñā-skandha，構成要素：認知）、行蘊（saṃskāra-skandha，構成要素：意志）、識蘊（vijñāna-skandha，構成要素：意識）是阿羅漢嗎？』回答說：『不是。』『你認為五蘊（pañca-skandha，五種構成要素）的和合是阿羅漢嗎？』回答說：『不是。』『你認為離開五蘊是阿羅漢嗎？』回答說：『不是。』舍利弗說：『如果這樣推求都不可得，應當說阿羅漢死後什麼都沒有了嗎？』回答說：『舍利弗，我先前有錯誤的邪見，現在聽聞此義，這種見解就消滅了。』如果存在『我』，不就成了邪見了嗎？ 又在四取（catvāri upādānāni，四種執取）中說了『我語取』。如果存在『我』，應該說『我取』，如同『欲取』等，不應該說『我語取』。此外，《先尼經》（Senika Sutta）中說，在三位導師中，如果有人不能得到『現我』和『后我』，我就說這位導師名為佛陀。因為佛陀沒有得到『我』，所以知道沒有『我』。而且，在無我（anātman）中，認為有『我』的想法稱為顛倒（viparyāsa）。如果你認為在無我中，認為有『我』的想法不是顛倒，這是不對的。為什麼呢？佛陀說眾生所有認為有『我』的見解，都是認為有五蘊。因此，沒有『我』。又說，眾生種種憶念宿命，都是憶念五蘊。如果存在『我』，也應該憶念『我』。因為不憶念『我』，應當知道沒有『我』。如果你認為也有經文說憶念眾生，如某個眾生中我的名字是什麼，這是不對的。這是爲了世俗諦（saṃvṛti-satya，相對真理）的分別而說的，實際上是憶念五蘊，不是憶念眾生。為什麼呢？因為意識（vijñāna）憶念意識，只是緣於法（dharma，事物、現象）。因此，沒有憶念眾生這種說法。 此外，如果有人說決定有『我』，在六種邪見（ṣaṭ dṛṣṭi-gatāni，六種錯誤的見解）中必定會墮入一種。如果你認為無我也是邪見，這不對。為什麼呢？因為有二諦（dve satye，兩種真理）。如果以世俗諦說無我，以第一義諦（paramārtha-satya，終極真理）說有我，這就有了過失。我現在說的是第一義諦，所以無我；世俗諦中，所以有我。因此沒有過失。此外，佛陀說要拔除『我見』的根。如同癡王（foolish king）問法時，佛陀回答癡王，如果人以一心觀照諸世間是空（śūnyatā，空性），就能拔除『我見』。
【English Translation】 English version: To assert 'existence' where there is 'non-existence': the Buddha has eradicated this erroneous arrogance, but sentient beings have not. Therefore, there is no 'self' (ātman). Furthermore, in the Yamaka Sutta, Śāriputra said to Yamaka: 'Do you consider the form aggregate (rūpa-skandha, element: form) to be an Arhat (arhat, enlightened being)?' He replied: 'No.' 'Do you consider the feeling aggregate (vedanā-skandha, element: feeling), the perception aggregate (saṃjñā-skandha, element: perception), the mental formation aggregate (saṃskāra-skandha, element: mental formations), the consciousness aggregate (vijñāna-skandha, element: consciousness) to be an Arhat?' He replied: 'No.' 'Do you consider the combination of the five aggregates (pañca-skandha, five elements) to be an Arhat?' He replied: 'No.' 'Do you consider something apart from the five aggregates to be an Arhat?' He replied: 'No.' Śāriputra said: 'If, upon such investigation, it cannot be found, should it be said that after the death of an Arhat, there is nothing?' He replied: 'Śāriputra, I previously held erroneous wrong views, but now, having heard this meaning, that view has been extinguished.' If a 'self' exists, would that not be a wrong view? Moreover, in the four attachments (catvāri upādānāni, four types of clinging), 'attachment to self-talk' is mentioned. If a 'self' exists, it should be said 'self-attachment,' like 'attachment to desire,' etc. It should not be said 'attachment to self-talk.' Furthermore, in the Senika Sutta, it is said that among three teachers, if someone cannot attain the 'present self' and the 'future self,' I say that teacher is called a Buddha. Because the Buddha did not attain a 'self,' it is known that there is no 'self.' Moreover, in non-self (anātman), the thought of a 'self' is called inversion (viparyāsa). If you think that in non-self, the thought of a 'self' is not an inversion, that is not correct. Why? The Buddha said that all views of sentient beings that consider there to be a 'self' are considering the five aggregates. Therefore, there is no 'self.' It is also said that all the various recollections of past lives by sentient beings are recollections of the five aggregates. If a 'self' existed, they should also recall the 'self.' Because they do not recall the 'self,' it should be known that there is no 'self.' If you think that there are also sutras that speak of recalling sentient beings, such as what my name was as a certain sentient being, that is not correct. This is spoken for the sake of distinguishing conventional truth (saṃvṛti-satya, relative truth); in reality, it is recalling the five aggregates, not recalling sentient beings. Why? Because consciousness (vijñāna) recalls consciousness, it only relates to phenomena (dharma, things, phenomena). Therefore, there is no such thing as recalling sentient beings. Furthermore, if someone says that a 'self' definitely exists, they will inevitably fall into one of the six wrong views (ṣaṭ dṛṣṭi-gatāni, six kinds of wrong views). If you think that non-self is also a wrong view, that is not correct. Why? Because there are two truths (dve satye, two kinds of truth). If non-self is spoken of in terms of conventional truth, and self is spoken of in terms of ultimate truth (paramārtha-satya, ultimate truth), then there is a fault. What I am speaking of now is ultimate truth, so there is no self; in conventional truth, there is a self. Therefore, there is no fault. Furthermore, the Buddha said to uproot the root of 'self-view.' Just as when the foolish king (foolish king) asked for the Dharma, the Buddha answered the foolish king, if a person contemplates all the worlds with a single mind as empty (śūnyatā, emptiness), they can uproot 'self-view.'
見根不復見死。王又諸說有我因緣憂喜等事。皆在五陰。又以破諸外道我見因緣。是故無我。
有我無我品第三十五
問曰。汝言無我。是事不然。所以者何。四種答中是第四置答。謂人死後若有若無。亦有亦無。非有非無。若實無我不應有此置答。又若人言無有眾生受後身者。即是邪見。又十二部經中有本生經。佛自說言彼時大喜見王我身是也。如是等本生。今五陰非昔五陰。是故有我從本至今。又佛說今喜后喜為善兩喜。若但五陰。不應兩喜。又經中說心垢故眾生垢。心凈故眾生凈。又一人生世間。多人得衰惱。一人生世間。多人得利益。又若修集善不善業皆依眾生。不依非眾生數。又處處經中佛自說我言有眾生能受後身。又能自利不利他等。以是等緣故知有我。汝先雖說但名字等。是事不然。所以者何。佛但以外道離五陰已別計有我常不壞相。斷此邪見故言無我。今我等說五陰和合名之為我。是故無咎。又雖言我但名字等應深思惟此言。若眾生但名字者。如殺泥牛。不得殺罪。若殺實牛。亦不應有罪。又如小兒以名字物施。皆有果報。大人持施亦應得報。而實不然。又但名字故無而說有者。聖人應有妄語。以實語故名為聖人。故知有我。又若聖人見實無我。而隨俗故說有我者則是倒見。以異說故。
【現代漢語翻譯】 現代漢語譯本 『見根不復見死』（見到事物的根源就不會再見到死亡）。（你）又說各種關於『我』的說法，如因緣、憂愁、喜悅等事，都在五陰（色、受、想、行、識五種聚合）。又爲了破除各種外道的『我見』（認為有一個常恒不變的『我』的錯誤觀念）因緣，所以說『無我』（沒有常恒不變的『我』）。
有我無我品第三十五
（對方）問道：你說『無我』，這件事不對。為什麼呢？四種回答中（有四種方式回答問題，直接回答、反問、置答、分別解釋），這是第四種『置答』（擱置不答）。就是說人死後，『我』若有若無，或者亦有亦無，或者非有非無。如果真的『無我』，就不應該有這種『置答』。而且如果有人說沒有眾生接受後世之身，這就是邪見。還有十二部經（佛教經典的不同分類）中有本生經（記載佛陀前世故事的經典），佛自己說『那時的大喜見王就是我的前身』。像這樣的本生故事，現在的五陰不是過去的五陰，所以有『我』從過去到現在一直存在。而且佛說『今喜后喜為善兩喜』（現在歡喜，未來也歡喜，是為善的兩重歡喜），如果只有五陰，不應該有兩重歡喜。還有經中說『心垢故眾生垢，心凈故眾生凈』（心不清凈，眾生就不清凈；心清凈，眾生就清凈）。還有『一人生世間，多人得衰惱；一人生世間，多人得利益』（一個人出生在世間，很多人遭受衰敗苦惱；一個人出生在世間，很多人得到利益）。而且如果修集善業或不善業，都是依靠眾生，而不是依靠非眾生之物。而且處處經中，佛自己說『我』，說有眾生能夠接受後世之身，又能夠自利利他等等。因為這些緣故，知道有『我』。你先前雖然說只是名字等等，這件事不對。為什麼呢？佛只是因為外道離開五陰，另外計算有一個『我』，常恒不壞的形象，斷除這種邪見，所以才說『無我』。現在我們說五陰和合，名為『我』，所以沒有過失。而且雖然說『我』只是名字等等，應該深入思考這句話。如果眾生只是名字，就像殺死泥做的牛，不會有殺罪。如果殺死真的牛，也不應該有罪。又像小孩子用名字之物佈施，都有果報，大人拿東西佈施也應該得到果報，但實際上不是這樣。而且只是名字的緣故，沒有卻說有，聖人應該有妄語。因為說實話，所以被稱為聖人，所以知道有『我』。而且如果聖人見到實際上沒有『我』，而隨順世俗的說法，說有『我』，那就是顛倒見解，因為說法不一致的緣故。
【English Translation】 English version 'Seeing the root, one no longer sees death.' Furthermore, you say that various notions of 'self,' such as conditions, sorrows, joys, etc., are all within the Five Skandhas (form, feeling, perception, mental formations, and consciousness). Also, to break the conditions of various heretical views of 'self' (the erroneous notion of a permanent and unchanging 'self'), therefore, it is said 'no-self' (no permanent and unchanging 'self').
Chapter Thirty-Five: On Self and No-Self
(The questioner) asks: You say 'no-self,' but this is not correct. Why? Among the four types of answers (direct answer, counter-question, deferred answer, and analytical explanation), this is the fourth type, 'deferred answer' (putting aside the answer). That is to say, after a person dies, the 'self' is either existent or non-existent, or both existent and non-existent, or neither existent nor non-existent. If there truly is 'no-self,' there should not be this kind of 'deferred answer.' Moreover, if someone says that there are no beings who receive a body in the next life, that is a heretical view. Also, in the Twelve Divisions of Scriptures (different classifications of Buddhist scriptures), there are Jataka Tales (scriptures recording the past lives of the Buddha), in which the Buddha himself said, 'The King Great Joy Seen at that time was my former body.' Like these Jataka stories, the present Five Skandhas are not the past Five Skandhas, so there is a 'self' that has existed from the past until now. Moreover, the Buddha said, 'Present joy and future joy are two good joys' (joy in the present and joy in the future are two good joys), if there were only the Five Skandhas, there should not be two joys. Also, the scripture says, 'Because the mind is defiled, beings are defiled; because the mind is pure, beings are pure.' Also, 'When one person is born into the world, many suffer decline and distress; when one person is born into the world, many receive benefits.' Moreover, if one cultivates good or bad karma, it all relies on beings, not on non-sentient things. Moreover, in scriptures everywhere, the Buddha himself speaks of 'self,' saying that there are beings who can receive a body in the next life, and can benefit themselves and others, etc. Because of these reasons, we know there is a 'self.' Although you previously said it is just a name, etc., this is not correct. Why? The Buddha only said 'no-self' because heretics, apart from the Five Skandhas, separately calculate a 'self,' a permanent and unchanging form, and to cut off this heretical view. Now we say that the combination of the Five Skandhas is called 'self,' so there is no fault. Moreover, although it is said that 'self' is just a name, etc., one should deeply contemplate this statement. If beings are just names, like killing a mud cow, there would be no sin of killing. If one kills a real cow, there should also be no sin. Also, like a child giving with a named object, there are karmic rewards; an adult giving should also receive rewards, but in reality, it is not like this. Moreover, just because of the name, saying there is something when there is not, the sage should have false speech. Because of speaking the truth, he is called a sage, so we know there is a 'self.' Moreover, if a sage sees that there is actually no 'self,' but follows the worldly saying, saying there is a 'self,' that is a reversed view, because the statements are inconsistent.
又若隨俗無而說有。則不應復說經中實義十二因緣三解脫門無我法等。若人謂有後世隨而言有。若人謂無隨人言無。又諸世間萬物皆從自在天生。如是種種邪見經書。皆應隨說。是事不可。是故汝所引經。皆已總破。故非無我。答曰。汝先言以置答故知有我者。是事不然。所以者何。此不可說法。后滅諦聚中當廣分別。故無實我及不可說者。但假名說非實有也。又汝法中我以六識識。如汝經說。因眼所見色故我壞。是則眼識所識。則不應言非色非非色。聲等亦爾。複次若我六識所識則與經相違。經中說。五情不能互取五塵所伺異故。若我可六識識則六根互用。又汝所言前後相違。眼識所識則不名為色。又汝言無我是邪見者。經中佛自告諸比丘。雖無有我。因諸行相續故說有生死。我以天眼。見諸眾生生時死時。亦不說是我。又汝自法中有過。汝法中言我不生。若不生則無父母。無父母則無逆罪。亦無諸餘罪業。是故汝法即是邪見。又汝言有本生者。因五陰故。名喜見王。即彼陰相續故名佛。故說我是彼王。汝法中我是一。故不應差別。又汝言為善兩喜者。經中佛自遮是事。言我不說有。舍此五陰。受彼陰者。但以五陰相續不異故言兩喜。又汝言心垢故眾生垢者。以此故知無有實我。若實有我。應與心異。不應言心垢故
【現代漢語翻譯】 現代漢語譯本： 此外，如果爲了迎合世俗而將『無』說成『有』，那麼就不應該再宣講經書中的真實含義，如十二因緣（Twelve Nidānas），三解脫門（Three Doors to Liberation），無我（Anatta/Anatman）之法等等。如果有人認為有後世，就順著他們說有；如果有人認為沒有，就順著他們說沒有。還有，如果世間萬物都說是從自在天（Ishvara）所生，像這樣種種的邪見經書，難道都要隨順著去說嗎？這是不可能的。所以，你所引用的經文，都已經全部被駁倒了，因此並非『無我』。回答說：你先前說因為擱置了回答，所以知道有『我』，這種說法是不對的。為什麼呢？因為這不可說的法，將在後面的滅諦（Nirodha Satya）的討論中詳細分別，所以沒有真實的『我』以及不可說的東西，只是假借名稱來說，並非真實存在。而且，在你的法中，『我』是通過六識（Six Consciousnesses）來識別的，正如你的經書所說，因為眼睛所見到的色（Rupa/Form）的緣故，『我』就壞滅了。那麼，眼識（Eye Consciousness）所識別的，就不應該說『非色』或『非非色』。聲音等等也是一樣。再者，如果『我』能被六識所識別，那就與經書相違背。經書中說，五根（Five Sense Organs）不能互相取用五塵（Five Sense Objects），因為它們所司掌的不同。如果『我』可以被六識識別，那麼六根就可以互相作用了。而且，你所說的前後矛盾。眼識所識別的，就不應該稱為『色』。還有，你說『無我』是邪見，經中佛陀親自告訴諸比丘（Bhikkhus），雖然沒有『我』，但因為諸行（Samskara/Volitional Formations）的相續，所以說有生死。我以天眼（Divya-cakṣus/Divine Eye），見到諸眾生生時死時，也沒有說是『我』。而且，你自己的法中也有過失。你的法中說『我』不生。如果不生，就沒有父母；沒有父母，就沒有殺逆父母的罪，也沒有其他的罪業。所以，你的法就是邪見。還有，你說有本生，因為五陰（Five Skandhas）的緣故，名為喜見王（Visvantara）。就是那五陰的相續，所以名為佛（Buddha）。所以說『我』就是那位國王。你的法中，『我』是唯一的，所以不應該有差別。還有，你說爲了善而兩喜，經中佛陀親自遮止這件事，說我不說有捨棄此五陰，而接受彼五陰的情況，只是因為五陰相續沒有差異，所以說兩喜。還有，你說心垢所以眾生垢，因此可知沒有真實的『我』。如果真實有『我』，應該與心不同，不應該說心垢所以眾生垢。
【English Translation】 English version: Furthermore, if one were to say 'existence' where there is 'non-existence' to conform to worldly customs, then one should not again expound the true meaning in the scriptures, such as the Twelve Nidānas (Twelve Links of Dependent Origination), the Three Doors to Liberation (Three Doors of Deliverance), the doctrine of Anatta/Anatman (No-Self), and so on. If someone believes in a future life, one should agree with them; if someone believes there is none, one should agree with them. Moreover, if all things in the world are said to be born from Ishvara (The自在天), should one then follow and speak in accordance with all such heretical scriptures and views? This is impossible. Therefore, the scriptures you have cited have all been refuted, and thus it is not 'no-self'. The reply is: Your previous statement that because the answer was set aside, it is known that there is a 'self' is incorrect. Why? Because this unspeakable Dharma will be extensively distinguished in the subsequent discussion of Nirodha Satya (Truth of Cessation), so there is no real 'self' or unspeakable thing, but it is merely a nominal term, not truly existent. Moreover, in your Dharma, the 'self' is recognized by the Six Consciousnesses, as your scripture says, because of the Rupa/Form (色) seen by the eye, the 'self' is destroyed. Then, what is recognized by the Eye Consciousness (眼識) should not be called 'non-form' or 'not-non-form'. The same applies to sound and so on. Furthermore, if the 'self' can be recognized by the Six Consciousnesses, then it contradicts the scriptures. The scriptures say that the Five Sense Organs (五根) cannot mutually take the Five Sense Objects (五塵) because their functions are different. If the 'self' can be recognized by the Six Consciousnesses, then the six sense organs can function mutually. Moreover, what you say is self-contradictory. What is recognized by the Eye Consciousness should not be called 'form'. Also, you say that 'no-self' is a heretical view. In the scriptures, the Buddha (佛陀) himself told the Bhikkhus (比丘) that although there is no 'self', because of the continuity of Samskara/Volitional Formations (諸行), it is said that there is birth and death. I, with my Divya-cakṣus/Divine Eye (天眼), see beings being born and dying, but I do not say it is 'self'. Moreover, there are faults in your own Dharma. In your Dharma, it is said that the 'self' is not born. If it is not born, then there are no parents; if there are no parents, then there is no sin of killing one's parents, nor any other sins. Therefore, your Dharma is a heretical view. Also, you say there is a previous birth, because of the Five Skandhas (五陰), it is named Visvantara (喜見王). It is the continuity of those five skandhas that is named Buddha (佛). Therefore, it is said that 'I' am that king. In your Dharma, the 'self' is one, so there should be no difference. Also, you say 'two joys' for the sake of good. In the scriptures, the Buddha himself forbade this, saying that I do not say there is abandoning these five skandhas and accepting those five skandhas, but it is only because the continuity of the five skandhas is not different that it is said 'two joys'. Also, you say that beings are defiled because the mind is defiled, therefore it can be known that there is no real 'self'. If there is a real 'self', it should be different from the mind, and it should not be said that beings are defiled because the mind is defiled.
眾生垢。所以者何。不可彼垢此受故。但以假名因緣有垢故。言假名垢。是故假名為我。非真實也。又汝法中說我非五陰。是則不生不滅。無罪福等。有如是過。我等說五陰和合假名為我。因是我故。有生有滅。及罪福等。非無假名。但非實耳。又汝先言破外道意故佛說無我者。汝自妄想如是分別。佛意不然。又種種說我。皆是過咎。如汝言外道離五陰已別計有我。汝亦如是。所以者何。五陰無常。我不可說若常無常。是即離陰。複次陰有三分。戒定慧品。善不善無記。欲界色界無色界系。如是分別。我不得爾。故異五陰。又我是人。五陰非人。是則為異。又陰是五。我是一。是故我非陰也。若有我者。以此等緣。則異五陰。又世間無有一法不可說一不可說異。是故無有不可說法。問曰。如然可然。不得言一。不得言異。我亦如是。答曰。是亦同疑。何者是然。何者可然。若火種是然。餘種是可然。則然異可然。若火種即是可然。云何言不一。若可然即是火種。若離火種。亦俱不然。故名同疑。若然有可然。如我有色。即墮身見。又應多我。如薪火異牛糞火異。我亦如是。人陰我異。天陰我異。是即多我。又如然可然在三世中。我與五陰。亦應如是在三世中。如然可然。是有為故。我與五陰。亦應有為。又汝雖言然與
可然不一不異。然眼見異相。我與五陰。亦應有異。又五陰失。而我不失。以此間沒。至彼間生。有兩喜故。若隨五陰有失有生。則同五陰不名兩喜。汝以妄想分別是我。得何等利。又諸塵中。無有一塵六識所識。汝所說我。可六識識。則非六塵。又十二入不攝。則非諸入。四諦不攝。則非諸諦。是故若謂有我。即為妄語。又汝法中說。可知法者。謂五法藏。過去未來現在無為。及不可說法。我在第五法中。則異於四法。汝欲令異於四法。而非第五。是則不可。若言有我。則有此等過。何用妄想分別我耶。是故汝先說外道離五陰已。別計有我。我等不爾。是事不然。又汝先言我但假名應深思者。是事不然。所以者何。是佛法中。說世諦事。不應深思。又汝說妄語見倒。亦復如是。又汝言不應說經中實義者。是事應說。令知第一義故。又汝言世間所說盡應隨者。若說從自在天生萬物等。是不可受。若有利益。不違實義。是則應受。是故無咎。若世諦中。能生功德。能有利益。如是應受。后當廣說。又汝言殺泥牛等無殺罪者。今當答此。若於有識諸陰相續行中。有業業報。泥牛等中。無如此事。是故當知。五陰和合假名為我。非實有也。
苦諦聚色論中色相品第三十六
問曰。汝先言當說成實論。今當說何者
【現代漢語翻譯】 現代漢語譯本： 『可然不一不異』的說法是不成立的。如果『我』與五陰（色、受、想、行、識，構成個體存在的五種要素）既不完全相同，也不完全相異，那麼當眼睛看到不同的景象時，『我』與五陰也應該有所不同。而且，五陰會消散，而『我』不會消散；從這一世消失，到下一世產生，有兩次喜悅的體驗。如果『我』隨著五陰而生滅，那就等同於五陰，不能稱為兩次喜悅。你用虛妄的念頭來分別『我』，能得到什麼好處呢？而且，在所有的塵境（色、聲、香、味、觸、法，六種感官對像）中，沒有一個塵境能被六識（眼識、耳識、鼻識、舌識、身識、意識，六種感知能力）所識別。你所說的『我』，如果能被六識所識別，那就不是六塵；如果十二入（六根、六塵，產生感知的十二種來源）不包含它，那就不是諸入；如果四諦（苦、集、滅、道，佛教的基本教義）不包含它，那就不是諸諦。因此，如果說有『我』，那就是妄語。 而且，在你的教法中說，可知法者，指的是五法藏（過去、未來、現在、無為、不可說）。如果『我』在第五法中，那就不同於前四法。你想讓『我』不同於前四法，但又不是第五法，這是不可能的。如果說有『我』，就會有這些過失，何必用虛妄的念頭來分別『我』呢？所以，你先前說外道離開五陰后，另外計算有『我』，我們不這樣認為，這種說法是不對的。而且，你先前說『我』只是假名，應該深入思考，這種說法也是不對的。為什麼呢？因為在佛法中，說世俗諦（相對於真諦的世俗認知）的事情，不應該深入思考。而且，你說妄語、見倒（錯誤的見解），也是如此。而且，你說不應該說經中的真實含義，這是應該說的，爲了讓人瞭解第一義（最高的真理）的緣故。而且，你說世間所說都應該隨順，如果說從自在天（神）產生萬物等，這是不可接受的。如果有利益，不違背真實的意義，這是可以接受的，因此沒有過錯。如果在世俗諦中，能產生功德，能有利益，這樣是可以接受的，以後會詳細說明。 而且，你說殺泥牛等沒有殺罪，現在來回答這個問題。如果在有識的諸陰相續的活動中，有業和業報，泥牛等中，沒有這樣的事情。所以應當知道，五陰和合，假名為『我』，不是真實存在的。
《苦諦聚色論》中色相品第三十六
問：你先前說要說《成實論》，現在要說什麼呢？
【English Translation】 English version: The statement 'It is neither the same nor different' is untenable. If 'I' is neither entirely the same as nor entirely different from the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), then when the eye sees different appearances, 'I' should also be different from the five skandhas. Moreover, the five skandhas will perish, but 'I' will not perish; from disappearing in this life to being born in the next, there are two experiences of joy. If 'I' arises and ceases with the five skandhas, then it is the same as the five skandhas and cannot be called two joys. What benefit do you gain by using deluded thoughts to differentiate 'I'? Furthermore, among all the sense objects (form, sound, smell, taste, touch, and mental objects, the six objects of sense), there is not a single sense object that can be recognized by the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, the six faculties of perception). If the 'I' you speak of can be recognized by the six consciousnesses, then it is not the six sense objects; if the twelve entrances (the six sense organs and the six sense objects, the twelve sources of perception) do not include it, then it is not the entrances; if the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering, the fundamental teachings of Buddhism) do not include it, then it is not the truths. Therefore, if you say there is an 'I', that is false speech. Moreover, in your teachings, you say that the knowable dharmas refer to the five dharma-treasuries (past, future, present, unconditioned, and inexpressible). If 'I' is in the fifth dharma, then it is different from the first four dharmas. You want 'I' to be different from the first four dharmas, but not the fifth dharma, which is impossible. If you say there is an 'I', there will be these faults, so why use deluded thoughts to differentiate 'I'? Therefore, you previously said that the non-Buddhists, after leaving the five skandhas, separately calculate that there is an 'I'; we do not think so, and this statement is incorrect. Moreover, you previously said that 'I' is just a provisional name and should be deeply considered, which is also incorrect. Why? Because in the Buddha-dharma, when speaking of worldly truths (conventional truths relative to ultimate truth), one should not deeply contemplate them. Moreover, your statements about false speech and inverted views (wrong views) are also like this. Moreover, you say that one should not speak of the true meaning in the sutras, but this should be spoken of, so that people can understand the first meaning (the highest truth). Moreover, you say that everything spoken in the world should be followed; if it is said that all things are produced from Ishvara (a deity), etc., this is unacceptable. If it is beneficial and does not contradict the true meaning, this is acceptable, and therefore there is no fault. If in worldly truth, it can produce merit and be beneficial, then this is acceptable, and it will be explained in detail later. Moreover, you say that killing clay oxen, etc., is not a killing offense; now we will answer this question. If in the continuous activity of the conscious skandhas, there is karma and karmic retribution, but in clay oxen, etc., there is no such thing. Therefore, it should be known that the combination of the five skandhas is provisionally called 'I', but it is not truly existent.
Chapter Thirty-Six on the Characteristics of Form in the Treatise on the Aggregate of Suffering
Question: You previously said that you would speak about the Tattvasiddhi Shastra (Completion of Truth Treatise), what will you speak about now?
為實。答曰。實名四諦。謂苦。苦因。苦滅。苦滅道。五受陰是苦。諸業及煩惱是苦因。苦儘是苦滅。八聖道是苦滅道。為成是法故造斯論。佛雖自成此法。為度眾生故。處處散說。又佛略說法藏。有八萬四千。是中有四依八因是義或舍而不說。或有略說。我今欲次第撰集令義明瞭故說。問曰。汝言五受陰是苦諦。何謂為五。答曰。色陰識陰想受行陰。色陰者。謂四大及四大所因成法。亦因四大所成法。總名為色。四大者。地水火風。因色香味觸故。成四大。因此四大成眼等五根。此等相觸故有聲。地者。色等集會堅多故名地。如是濕多故名水。熱多故名火。輕動多故名風。眼根者。但緣色眼識所依。及同性不依時。皆名眼根。餘四根亦如是。色者。但眼識所緣。及同性不緣時。是名為色。香味觸亦如是。是等相觸故有聲。
色名品第三十七
問曰。經中說諸所有色皆是四大及四大所因成。何故言諸所有皆是耶。答曰。言所有皆是。是定說色相更無有餘。以外道人說有五大。為舍此故說四大。四大所因成者。四大假名故有。遍到故名大。無色法無形。無形故無方。無方故不名為大。又以粗現故名大。心心數法不現故。不名為大。問曰。何故名地等法為色。不名聲等。答曰。有對法名色。聲等皆有對故。亦
【現代漢語翻譯】 現代漢語譯本： 問：什麼是真實？答：真實名為四諦（catu-satya，佛教基本教義，包括苦、集、滅、道）。即苦諦（duhkha-satya，人生的本質是苦）、苦因（duhkha-samudaya-satya，苦的根源是慾望和無明）、苦滅（duhkha-nirodha-satya，通過修行可以達到解脫，滅除苦）、苦滅道（duhkha-nirodha-marga-satya，通往滅苦的道路，即八正道）。五受陰（panca-skandha，構成個體經驗的五種要素：色、受、想、行、識）是苦。諸業（karma，行為）及煩惱（klesha，精神上的負面情緒）是苦因。苦儘是苦滅。八聖道（arya-astangika-marga，達到涅槃的八個途徑）是苦滅道。爲了成就這些法，所以造這部論。佛陀雖然自己成就了這些法，爲了度化眾生，所以在各處分散地宣說。而且佛陀簡略地說法藏（dharma-bhandara，佛法的寶庫），有八萬四千法門。其中有四依（catuh-pratisarana，四種依靠）八因（asta-hetu，八種原因）這些重要的意義，佛陀或者捨棄而不說，或者有簡略地說。我現在想要次第地撰集，使意義明瞭，所以才說。 問：你說五受陰是苦諦，什麼是五？答：色陰（rupa-skandha，物質的集合）、識陰（vijnana-skandha，識別和認知的功能）、想陰（samjna-skandha，概念和想法的形成）、受陰（vedana-skandha，感受，包括快樂、痛苦和中性）、行陰（samskara-skandha，意志、傾向和習慣）。色陰，是指四大（maha-bhuta，構成物質世界的四種基本元素：地、水、火、風）及四大所因成的法。也因四大所成的法，總名為色。四大，是地、水、火、風。因為色、香、味、觸的緣故，成就四大。因此四大成就眼等五根（panca-indriya，感覺器官：眼、耳、鼻、舌、身）。這些相互接觸，所以有聲。地，是色等堅硬多的緣故，名為地。像這樣，濕潤多的緣故，名為水。熱多的緣故，名為火。輕動多的緣故，名為風。眼根，只是緣於色，是眼識（caksu-vijnana，視覺意識）所依，及同性不依時，都名眼根。其餘四根也是這樣。色，只是眼識所緣，及同性不緣時，是名為色。香、味、觸也是這樣。這些相互接觸，所以有聲。 色名品第三十七 問：經中說諸所有色皆是四大及四大所因成，為什麼說諸所有皆是呢？答：說所有皆是，是確定地說色的相狀，更沒有其餘的。因為外道人說有五大，爲了捨棄這種說法，所以說四大。四大所因成，是四大假名故有。普遍到達的緣故，名為大。無色法沒有形狀，沒有形狀所以沒有方位，沒有方位所以不名為大。又因為粗顯的緣故，名為大。心心數法（citta-caitta，心理活動和心理因素）不顯現，所以不名為大。問：為什麼稱地等法為色，不稱聲等？答：有對法（sapratigha，有阻礙的，可以被感官接觸到的）名為色。聲等都有對，也...
【English Translation】 English version: Question: What is reality? Answer: Reality is named the Four Noble Truths (catu-satya, the fundamental teachings of Buddhism, comprising suffering, its origin, its cessation, and the path to its cessation). These are: the Truth of Suffering (duhkha-satya, the essence of life is suffering), the Truth of the Origin of Suffering (duhkha-samudaya-satya, the root of suffering is desire and ignorance), the Truth of the Cessation of Suffering (duhkha-nirodha-satya, liberation can be achieved through practice, eliminating suffering), and the Truth of the Path to the Cessation of Suffering (duhkha-nirodha-marga-satya, the path to ending suffering, which is the Eightfold Path). The Five Aggregates of Clinging (panca-skandha, the five elements that constitute individual experience: form, feeling, perception, mental formations, and consciousness) are suffering. Actions (karma) and afflictions (klesha, negative mental emotions) are the origin of suffering. The cessation of suffering is the cessation of suffering. The Noble Eightfold Path (arya-astangika-marga, the eight paths to reach Nirvana) is the path to the cessation of suffering. This treatise is composed to accomplish these dharmas. Although the Buddha himself accomplished these dharmas, he preached them in various places to liberate sentient beings. Moreover, the Buddha briefly taught the Dharma Treasury (dharma-bhandara, the treasure trove of the Dharma), which contains eighty-four thousand teachings. Among them, there are the Four Reliances (catuh-pratisarana, four kinds of reliance) and Eight Causes (asta-hetu, eight kinds of causes), these important meanings are either omitted or briefly mentioned by the Buddha. Now I want to compile them in order, so that the meaning is clear, that's why I speak. Question: You say that the Five Aggregates of Clinging are the Truth of Suffering, what are the five? Answer: The Aggregate of Form (rupa-skandha, the collection of matter), the Aggregate of Consciousness (vijnana-skandha, the function of recognition and cognition), the Aggregate of Perception (samjna-skandha, the formation of concepts and ideas), the Aggregate of Feeling (vedana-skandha, feelings, including pleasure, pain, and neutrality), and the Aggregate of Mental Formations (samskara-skandha, volition, tendencies, and habits). The Aggregate of Form refers to the Four Great Elements (maha-bhuta, the four basic elements that constitute the material world: earth, water, fire, and wind) and the dharmas formed by the Four Great Elements. Also, the dharmas formed by the Four Great Elements are collectively called form. The Four Great Elements are earth, water, fire, and wind. Because of form, smell, taste, and touch, the Four Great Elements are formed. Therefore, the Four Great Elements form the five sense organs (panca-indriya, sensory organs: eye, ear, nose, tongue, body). These interact with each other, so there is sound. Earth is called earth because of the abundance of hardness in form, etc. Similarly, water is called water because of the abundance of moisture. Fire is called fire because of the abundance of heat. Wind is called wind because of the abundance of lightness and movement. The eye sense organ only perceives form, it is the basis of eye consciousness (caksu-vijnana, visual consciousness), and those that are of the same nature and do not depend on time are all called the eye sense organ. The other four sense organs are also like this. Form is only perceived by eye consciousness, and those that are of the same nature and do not depend on time are called form. Smell, taste, and touch are also like this. These interact with each other, so there is sound. Chapter 37: The Category of Form Question: The sutras say that all forms are the Four Great Elements and what is formed by the Four Great Elements, why say that all are? Answer: Saying that all are is to definitively say the characteristics of form, and there is nothing else. Because the heretics say that there are five great elements, to abandon this view, it is said that there are four great elements. What is formed by the Four Great Elements exists because of the provisional name of the Four Great Elements. Because of universal reach, it is called great. Formless dharmas have no shape, and because they have no shape, they have no direction, and because they have no direction, they are not called great. Also, because of their gross manifestation, they are called great. Mental activities and mental factors (citta-caitta, mental activities and mental factors) do not manifest, so they are not called great. Question: Why are dharmas such as earth called form, and not sound, etc.? Answer: That which has resistance (sapratigha, that which has obstruction, that can be touched by the senses) is called form. Sound, etc., all have resistance, also...
名為色。非如心法等。有形故名色。聲等皆有形故。亦名為色。障礙處所故名為形。問曰。色等非盡有形。聲等無形。答曰。聲等一切。有形以有形。以有對有障礙故。壁障則不聞問曰。若聲等有礙。則應不受余物。如壁障故。則無所容。答曰。聲微細故。得有所受。如香味等。細故共依一形。不相妨礙。是故聲等。有礙有對。故皆名為色。又可惱壞相故名為色。所有割截殘害等。皆依於色。為違此故名無色定。又示宿命善惡業故名為色。又示心心數法故名為色。又為稱名故名為色。
四大假名品第三十八
問曰。四大是假名。此義未立。有人言四大是實有。答曰。四大假名故有。所以者何。佛為外道故說四大。有諸外道說色等即是大。如僧佉等。或說離色等是大。如衛世師等。故此經定說因色等。故成地等大。故知諸大是假名有。又經說地種堅及依堅。是故非但以堅為地。又世人皆信諸大是假名有。所以者何。世人說見地嗅地觸地味地。又經中說如地可見有觸。又入地等。一切入中。是人見色不見堅等。又人示地色地香地味地觸。實法有中。不可異示。又大名義以遍到故。此相假名中說。不但在堅相中。又說地住水上。是假名地住。非但堅住。又說大地燒盡。都無煙炭。燒假名地。非但燒堅。又以色等
【現代漢語翻譯】 現代漢語譯本：名為色（Rūpa）。不像心法等，有形體的才叫做色。聲音等都有形體，所以也叫做色。因為有障礙和處所，所以叫做形。有人問：『色等並非完全有形體，聲音等就沒有形體。』回答說：『聲音等一切都有形體，因為有形體，所以有對立，有障礙。』如果被墻壁阻擋就聽不見了。有人問：『如果聲音等有障礙，就應該不能容納其他東西，像墻壁一樣，那就什麼都容納不了了。』回答說：『聲音很微細，所以能夠容納其他東西，就像香味等，因為細微，所以能共同依附於一個形體，互不妨礙。』因此，聲音等有障礙，有對立，所以都叫做色。此外，因為有可惱壞的相狀，所以叫做色。所有割截、殘害等，都依附於色。爲了違背這些，所以有無色定。此外，因為能顯示宿命的善惡業，所以叫做色。此外，因為能顯示心和心所法，所以叫做色。此外，爲了方便稱名，所以叫做色。
四大假名品第三十八
有人問：『四大（Mahābhūta）是假名，這個道理還沒有成立。有人說四大是真實存在的。』回答說：『四大是假名所以才存在。』為什麼這麼說呢？佛陀是爲了外道才說四大。有些外道說色等就是大，如僧佉（Sāṃkhya）等；或者說離開色等才是大，如衛世師（Vaiśeṣika）等。所以這部經確定地說因為色等，才成就地等大。所以知道諸大是假名而有。此外，經中說地種堅固並且依賴堅固，所以不僅僅是以堅固為地。而且世人都相信諸大是假名而有。為什麼這麼說呢？世人說見地、嗅地、觸地、味地。此外，經中說如地可見有觸。此外，在入地等一切入中，人們見到的是色而不是堅等。此外，人們展示地的色、地的香、地的味、地的觸。真實法中，不可能分開展示。此外，大這個名稱的意義是因為普遍到達，這個相狀在假名中說，不僅僅在堅固的相狀中。此外，說地住在水上，這是假名地住，不僅僅是堅固住。此外，說大地燒盡，都沒有煙炭，這是燒假名地，不僅僅是燒堅固。
【English Translation】 English version: It is called Rūpa (form). Unlike mental phenomena, it is called Rūpa because it has a physical form. Sounds and other things all have physical forms, so they are also called Rūpa. It is called shape because it has obstruction and location. Someone asks: 'Forms and other things do not all have physical forms; sounds and other things do not have physical forms.' The answer is: 'Sounds and other things all have physical forms, because they have physical forms, so they have opposition and obstruction.' If it is blocked by a wall, it cannot be heard. Someone asks: 'If sounds and other things have obstruction, then they should not be able to accommodate other things, like a wall, then they cannot accommodate anything.' The answer is: 'Sounds are very subtle, so they can accommodate other things, like fragrance and other things, because they are subtle, so they can jointly adhere to one form without interfering with each other.' Therefore, sounds and other things have obstruction and opposition, so they are all called Rūpa. In addition, it is called Rūpa because it has the characteristic of being annoying and destructive. All cutting, mutilation, etc., depend on Rūpa. In order to violate these, there is the Arūpa-samāpatti (formless attainments). In addition, it is called Rūpa because it can show the good and evil karma of past lives. In addition, it is called Rūpa because it can show the mind and mental factors. In addition, it is called Rūpa for the convenience of naming.
Chapter Thirty-Eight on the Provisional Names of the Four Great Elements
Someone asks: 'The Four Great Elements (Mahābhūta) are provisional names; this principle has not yet been established. Some people say that the Four Great Elements are real.' The answer is: 'The Four Great Elements exist because they are provisional names.' Why is this? The Buddha spoke of the Four Great Elements for the sake of the non-Buddhists. Some non-Buddhists say that form and other things are the Great Elements, such as the Sāṃkhya; or they say that being apart from form and other things is the Great Element, such as the Vaiśeṣika. Therefore, this sutra definitely says that because of form and other things, the Great Elements such as earth are accomplished. Therefore, it is known that the Great Elements are provisionally named. In addition, the sutra says that the earth element is solid and relies on solidity, so it is not only solidity that is earth. Moreover, people all believe that the Great Elements are provisionally named. Why is this? People say they see earth, smell earth, touch earth, and taste earth. In addition, the sutra says that earth can be seen and touched. In addition, in all the entrances such as entering earth, people see form but not solidity, etc. In addition, people show the color of earth, the fragrance of earth, the taste of earth, and the touch of earth. In reality, it is impossible to show them separately. In addition, the meaning of the name 'Great' is because it universally reaches; this characteristic is spoken of in provisional names, not only in the characteristic of solidity. In addition, it is said that earth dwells on water; this is provisional earth dwelling, not only solid dwelling. In addition, it is said that the great earth is burned up, and there is no smoke or charcoal; this is burning provisional earth, not only burning solidity.
故。信有地等。非但堅等。又井喻中說。水亦見亦觸。若濕是水。則不得有二。所以者何。佛說五情不能互取塵。故又佛說八功德水。輕冷軟美。清凈不臭。飲時調適。飲已無患。是中若輕冷軟。皆是觸入。美是味入。清是色入。不臭是香入。調適無患。是其勢力。此八和合。總名為水。故知諸大是假名有。又因所成法。皆是假名。無實有也。如偈中說。輪等和合故名為車。五陰和合故名為人。又阿難言。諸法眾緣成。我無決定處。又若人說堅等是大是人則以堅等為色等所依。是則有依有主。非是佛法。故知四大皆是假名。又諸法中。有柔軟細滑等。皆觸入攝。堅等四法。有何義故。獨得為大。又一等四執。皆有過咎。故知四大但是假名。又實法有相。假名有相及假名所能。后當廣說。是故四大非實有也。
四大實有品第三十九
問曰。四大是實有。所以者何。阿毗曇中說。堅相是地種。濕相是水種。熱相是火種。動相是風種。是故四大是實有。又色等造色。從四大生假名有。則不能生法。又以堅等示四大。所謂堅依堅名地。是故堅等是實大。又經中佛二種說堅依堅濕依濕等。故知堅是實法依堅是假名。余大亦如是。是故堅等是實大。依堅法以隨俗故名大。故有二種大。亦實亦假名。又阿毗曇中說。形處
【現代漢語翻譯】 現代漢語譯本 因此，可以確信地、真實地存在地大等，而不僅僅是堅硬等特性。此外，在井的譬喻中說到，水既可以被看見，也可以被觸控。如果濕性就是水，那麼就不應該有『二』這種說法。為什麼呢？因為佛陀說過，五種感官不能互相獲取各自的所緣境（塵）。而且，佛陀還說過八功德水具有輕、冷、軟、美、清凈不臭、飲時調適、飲后無患的特性。其中，輕、冷、軟都屬於觸入（觸覺所及），美屬於味入（味覺所及），清屬於色入（視覺所及），不臭屬於香入（嗅覺所及），調適和無患是它的作用。這八種特性和合在一起，總稱為『水』。因此可知，諸大（四大）只是假名安立的存在。而且，由因緣和合而成的法，都是假名安立的，沒有真實的存在。正如偈頌中所說：輪、輻等和合在一起，就叫做『車』；五陰和合在一起，就叫做『人』。而且，阿難（Ananda）也說過：諸法由眾多因緣和合而成，我沒有決定的自性。此外，如果有人說堅硬等是『大』，是『人』，那麼這個人就是以堅硬等作為色等所依止的對象。這樣就有了能依和所依，有了主宰者，這不是佛法。因此可知，四大都是假名安立的。而且，在諸法中，柔軟、細滑等都屬於觸入所攝。堅硬等四法，有什麼特殊的意義，能夠單獨被稱為『大』呢？而且，執著『一』和『異』等四種觀點，都有過失。因此可知，四大隻不過是假名安立的。而且，實法有自相，假名有自相以及假名所能。這些將在後面詳細說明。因此，四大不是真實存在的。
四大實有品第三十九
問：四大是真實存在的。為什麼呢？因為《阿毗曇》（Abhidhamma）中說，堅硬相是地種（earth element），濕潤相是水種（water element），溫暖相是火種（fire element），流動相是風種（wind element）。因此，四大是真實存在的。而且，色等造色（derived matter）是從四大產生的，如果是假名安立的，就不能產生法。而且，用堅硬等來表示四大，所謂堅硬依止堅硬而名為地大。因此，堅硬等是真實的大種。而且，經中佛陀（Buddha）有兩種說法，堅硬依止堅硬，濕潤依止濕潤等。因此可知，堅硬是實法，依止堅硬是假名。其餘的大種也是如此。因此，堅硬等是真實的大種，依止堅硬的法，爲了隨順世俗的說法，而名為大。所以有兩種大，既有真實的，也有假名安立的。而且，《阿毗曇》（Abhidhamma）中說，形狀和處所...
【English Translation】 English version Therefore, it can be confidently asserted that the earth element (地大, Dì dà) and others truly exist, and it's not merely about characteristics like hardness. Furthermore, in the analogy of the well, it is said that water can be both seen and touched. If wetness is water, then there should not be a concept of 'two.' Why? Because the Buddha (佛陀, Fótuó) stated that the five senses cannot mutually grasp each other's objects (dusts). Moreover, the Buddha (佛陀, Fótuó) also spoke of the eight qualities of water: it is light, cool, soft, beautiful, clear, odorless, pleasant to drink, and causes no harm after drinking. Among these, lightness, coolness, and softness all belong to the tactile sense (觸入, chù rù); beauty belongs to the taste sense (味入, wèi rù); clearness belongs to the visual sense (色入, sè rù); odorless belongs to the olfactory sense (香入, xiāng rù); pleasantness and harmlessness are its effects. These eight qualities combined are collectively called 'water.' Therefore, it can be known that the great elements (四大, Sì dà) are merely nominally established existences. Moreover, phenomena arising from causal conditions are all nominally established, without any real existence. Just as the verse says: wheels, spokes, and so on, combined together, are called a 'cart'; the five aggregates (五陰, Wǔyīn) combined together, are called a 'person.' Furthermore, Ananda (阿難, Ānán) also said: all phenomena arise from numerous causes and conditions; I have no determined self-nature. Moreover, if someone says that hardness, etc., are 'great' or 'person,' then that person is taking hardness, etc., as the basis upon which form, etc., depend. Thus, there would be a dependent and a basis, a master, which is not the Buddha's (佛陀, Fótuó) teaching. Therefore, it can be known that the four great elements (四大, Sì dà) are all nominally established. Moreover, among all phenomena, softness, smoothness, etc., are all included in the tactile sense. What special significance do hardness, etc., have that they alone can be called 'great'? Moreover, clinging to views of 'one' and 'different,' etc., all have faults. Therefore, it can be known that the four great elements (四大, Sì dà) are merely nominally established. Moreover, real phenomena have characteristics, and nominal phenomena have characteristics and what nominal phenomena can do. These will be explained in detail later. Therefore, the four great elements (四大, Sì dà) are not truly existent.
Chapter Thirty-Nine: The Reality of the Four Great Elements (四大實有品, Sì dà shí yǒu pǐn)
Question: The four great elements (四大, Sì dà) are truly existent. Why? Because the Abhidhamma (阿毗曇, Āpídámó) says that the characteristic of hardness is the earth element (地種, Dì zhǒng), the characteristic of wetness is the water element (水種, Shuǐ zhǒng), the characteristic of warmth is the fire element (火種, Huǒ zhǒng), and the characteristic of motion is the wind element (風種, Fēng zhǒng). Therefore, the four great elements (四大, Sì dà) are truly existent. Moreover, derived matter (造色, Zào sè) such as form arises from the four great elements (四大, Sì dà); if it were nominally established, it could not produce phenomena. Moreover, the four great elements (四大, Sì dà) are indicated by hardness, etc.; that is, hardness relies on hardness and is called the earth element (地大, Dì dà). Therefore, hardness, etc., are real great elements. Moreover, in the sutras, the Buddha (佛陀, Fótuó) speaks in two ways: hardness relies on hardness, wetness relies on wetness, etc. Therefore, it can be known that hardness is a real phenomenon, and relying on hardness is a nominal designation. The other great elements are also like this. Therefore, hardness, etc., are real great elements; the phenomenon of relying on hardness is called 'great' in accordance with conventional speech. Therefore, there are two kinds of 'great': both real and nominally established. Moreover, the Abhidhamma (阿毗曇, Āpídámó) says that shape and location...
是地。堅相是地種。余大亦爾。又經中佛說。眼形中所有堅依堅是地。濕依濕是水。熱依熱是火。肉形是地。此肉形中。佛說有四大。當知堅等是實大形是假名大。又佛不說風中有依。故知風是實大。又若人說四大是假名。則離大相。若依堅名地種者。水依堅物。水即為地。泥團依濕。泥團即為水。如熱病人。舉身皆熱。身即為火。是事不然。是故不得言依堅是地種。但堅為地種。余大亦爾。又四大共生故不相離。如經中說。諸所有色。皆四大造。若人說四大是實。則不相離。若說假名。則應相離。所以者何。依堅色等眾。離依濕等眾若爾則眼形中。無有四大。則與經相違。汝欲不違經者。則四大是實。汝先言為外道故說四大者。是事不然。所以者何。諸外道輩說四大與色等。若一若異。我等說觸入少分是四大。是故無咎。又我等說現見堅等是四大。不如衛世師人說四大亦有非現見。又汝言堅依堅者。依義二種。如經中說色依色。又說心依大法。此義中。說堅即依堅。更無異法。若爾有何過耶。又汝說世人皆信。乃至八功德水。但隨俗言說。非是實大。又汝說因所成法。皆是假名。是事不然。所以者何。經中說。若六觸入。若因六觸入所成法。又有比丘問佛。何等為眼。佛答。因四大造清凈色。是名為眼。如是十入。
【現代漢語翻譯】 現代漢語譯本： 是的。堅硬的相是地的屬性（地種）。其餘的（水、火、風）也是如此。而且經書中佛陀說，眼球的形狀中所有堅硬的成分依賴於堅硬，這就是地。潮濕的成分依賴於潮濕，這就是水。熱的成分依賴於熱，這就是火。肉的形狀是地。這肉的形狀中，佛陀說有四大。應當知道，堅硬等等是真實的大種，形狀只是假名的大種。而且佛陀沒有說風中有依賴，所以知道風是真實的大種。如果有人說四大是假名，那麼就脫離了大的體相。如果依賴堅硬而稱之為地種，那麼水依賴於堅硬之物，水就變成了地。泥團依賴於潮濕，泥團就變成了水。如同發熱的病人，全身都熱，身體就變成了火。這些事情是不成立的。所以不能說依賴堅硬就是地種，只是堅硬是地種，其餘的大種也是如此。而且四大是共同產生的，所以不會互相分離。如同經書中所說，所有一切的色法，都是四大所造。如果有人說四大是真實的，那麼就不會互相分離。如果說是假名，那麼就應該互相分離。為什麼呢？因為依賴堅硬的色等眾，離開了依賴潮濕等眾。如果這樣，那麼眼球的形狀中，就沒有四大了，這就與經書相違背。你想要不違背經書，那麼四大就是真實的。你先前說是爲了外道才說四大，這是不對的。為什麼呢？因為那些外道們說四大與色等，或者是一，或者是異。我們說觸入中的少部分是四大，所以沒有過失。而且我們說現在所見到的堅硬等就是四大，不像衛世師（Vaisheshika）的人說四大也有非現見的。而且你說堅硬依賴於堅硬，依賴的含義有兩種。如同經書中所說，色依賴於色，又說心依賴於大法。這個含義中，說堅硬就是依賴於堅硬，更沒有其他的法。如果這樣，有什麼過錯呢？而且你說世人都相信，乃至八功德水，只是隨順世俗的言說，不是真實的大種。而且你說因緣所成的法，都是假名，這是不對的。為什麼呢？經書中說，如果是六觸入，如果是因六觸入所成的法，又有比丘問佛，什麼是眼？佛回答，因四大所造的清凈色，這叫做眼。像這樣有十入（十個處）。
【English Translation】 English version: Yes. The characteristic of solidity is the property of earth (earth element). The others (water, fire, wind) are also like that. Moreover, in the scriptures, the Buddha said that all solid components in the shape of the eye depend on solidity, and that is earth. The wet components depend on wetness, and that is water. The hot components depend on heat, and that is fire. The shape of flesh is earth. In this shape of flesh, the Buddha said there are the four great elements. It should be known that solidity and so on are the real great elements, and the shape is just a nominal great element. Moreover, the Buddha did not say that there is dependence in wind, so it is known that wind is a real great element. If someone says that the four great elements are nominal, then they are separated from the characteristics of the great elements. If one relies on solidity and calls it the earth element, then water relies on solid things, and water becomes earth. A lump of mud relies on wetness, and the lump of mud becomes water. Like a feverish patient, the whole body is hot, and the body becomes fire. These things are not established. Therefore, it cannot be said that relying on solidity is the earth element, but only that solidity is the earth element, and the other great elements are also like this. Moreover, the four great elements arise together, so they are not separated from each other. As it is said in the scriptures, all forms are made by the four great elements. If someone says that the four great elements are real, then they will not be separated from each other. If they are said to be nominal, then they should be separated from each other. Why? Because the multitude of forms that rely on solidity are separated from the multitude that rely on wetness, and so on. If so, then in the shape of the eye, there are no four great elements, which contradicts the scriptures. If you want not to contradict the scriptures, then the four great elements are real. You said earlier that the four great elements were spoken for the sake of externalists, which is not right. Why? Because those externalists say that the four great elements are the same as or different from form, and so on. We say that a small part of the sense-spheres is the four great elements, so there is no fault. Moreover, we say that what is now seen as solidity and so on is the four great elements, unlike the Vaisheshikas who say that the four great elements also have non-visible aspects. Moreover, you say that solidity depends on solidity, and the meaning of dependence is of two kinds. As it is said in the scriptures, form depends on form, and it is also said that the mind depends on the great Dharma. In this meaning, it is said that solidity depends on solidity, and there is no other Dharma. If so, what fault is there? Moreover, you say that the world believes, even in the water with eight qualities, but this is only following worldly speech, and it is not a real great element. Moreover, you say that the Dharma that is produced by causes and conditions is all nominal, which is not right. Why? The scriptures say that if there are the six sense-spheres, if there is the Dharma that is produced by the six sense-spheres, then a Bhikshu asked the Buddha, 'What is the eye?' The Buddha replied, 'The pure form made by the four great elements is called the eye.' Like this, there are the ten sense-spheres (ten places).
又汝言有主有依。我等不然。但說法住法中。又汝言堅等有何義故獨名大者。堅等有義。所謂堅相能持。水相能潤。火相能熱。風能成就。是故四大是實。◎
◎非彼證品第四十
答曰不然。四大是假名。汝雖言阿毗曇中。說堅相是地種等。是事不然。所以者何。佛自說堅依堅是地非但堅相。是故此非正因。又汝說色等從四大生。是事不然。所以者何。色等從業煩惱飲食淫慾等生。如經中說。眼何所因。因業故生。又說貪樂集故色集。又如阿難教比丘尼言姊是身從飲食生。從愛慢生。從淫慾生。故知色等非但從四大生。問曰。色等雖從業等生。四大亦應為少因。如因業故有谷。此谷亦假種子等生。如是眼等雖從業生。四大亦為少因。答曰。或有物無因緣而生。如劫盡已。劫初大雨。是水從何所生。又諸天所欲。應念即得。如坐禪人。及大功德人。所欲隨意。是事有何等緣。非但業耶。又如色相續斷已更生。若人生無色界。還生色界。是色以何為本。問曰。何故有物。但從業生。何故有物。待外緣生。答曰。若有眾生。業力弱者。則須種子眾緣助成。業力強者。不假外緣。又法應爾。或有業。或有法。或有生處。但業力得。不須外緣。又若須因緣。應說種子是牙等因。何故乃說因堅等生。又以何義故。從堅
【現代漢語翻譯】 現代漢語譯本 還有你說萬物有主宰、有依靠。我們不這樣認為，只是說諸法安住于諸法之中。還有你說『堅』等有什麼意義，所以單獨稱之為『大』？『堅』等是有意義的，所謂的『堅相』能夠支援，『水相』能夠滋潤，『火相』能夠加熱，『風』能夠成就。所以地、水、火、風四大是真實的。
◎非彼證品第四十
回答說：不是這樣的。四大是假名。你雖然說在《阿毗曇》中，說『堅相』是地種等，這件事是不對的。為什麼呢？佛陀自己說『堅依堅是地』，並非僅僅是『堅相』。所以這不是正確的理由。還有你說色等是從四大產生的，這件事是不對的。為什麼呢？色等是從業、煩惱、飲食、淫慾等產生的。如經中所說：『眼』由什麼原因產生？因為業力而產生。又說因為貪愛的聚集，所以色也聚集。又如阿難（Ānanda）教導比丘尼（Bhikshuni）說：『姊妹，這個身體是從飲食產生的，從愛和慢產生的，從淫慾產生的。』所以知道色等不是僅僅從四大產生的。問：色等雖然從業等產生，四大也應該是少許的原因。如因為業力而有穀物，這穀物也假借種子等產生。這樣，眼等雖然從業產生，四大也作為少許的原因。答：或者有東西沒有因緣而產生，如劫末之後，劫初的大雨，這水是從哪裡產生的？還有諸天（Deva）所想要的，應該意念就能得到。如坐禪的人，及有大功德的人，所想要的隨意就能得到。這件事有什麼樣的因緣呢？不僅僅是業力嗎？又如色相續斷滅之後又重新產生，如果人生來沒有，後來又生出。這色以什麼為根本呢？問：為什麼有的東西，僅僅從業產生？為什麼有的東西，等待外在的因緣產生？答：如果有眾生，業力弱小，那麼就需要種子和眾多因緣來幫助成就；業力強大，就不需要外在的因緣。又法應該是這樣的，或者有業，或者有法，或者有生處，僅僅依靠業力就能得到，不需要外在的因緣。又如果需要因緣，應該說種子是牙等的原因，為什麼卻說因為堅等產生？又以什麼意義，從堅
【English Translation】 English version Furthermore, you say that all things have a master and a reliance. We do not think so, but only say that all dharmas abide within dharmas. Also, you ask what is the meaning of 'solidity' etc., that it is uniquely called 'great'? 'Solidity' etc. have meaning, that is, the 'characteristic of solidity' can support, the 'characteristic of water' can moisten, the 'characteristic of fire' can heat, and 'wind' can accomplish. Therefore, the four great elements of earth, water, fire, and wind are real.
◎Refutation of Their Proof, Chapter Forty
The answer is no. The four great elements are nominal. Although you say in the Abhidhamma (阿毗曇), that the 'characteristic of solidity' is the earth element etc., this is not correct. Why? The Buddha (佛陀) himself said, 'Solidity relies on solidity, that is earth,' not just the 'characteristic of solidity.' Therefore, this is not a correct reason. Also, you say that form etc. arise from the four great elements, this is not correct. Why? Form etc. arise from karma (業), afflictions (煩惱), food, lust, etc. As it is said in the sutras: 'What is the cause of the eye?' It arises from karma. It is also said that because of the accumulation of craving and delight, form accumulates. Also, as Ānanda (阿難) taught the Bhikshuni (比丘尼), 'Sister, this body arises from food, from love and pride, from lust.' Therefore, it is known that form etc. do not arise solely from the four great elements. Question: Although form etc. arise from karma etc., the four great elements should also be a minor cause. Just as because of karma there is grain, and this grain also arises relying on seeds etc. Similarly, although the eye etc. arise from karma, the four great elements also serve as a minor cause. Answer: Or there are things that arise without causes and conditions, such as the great rain at the beginning of a kalpa (劫) after the end of a kalpa. Where does this water come from? Also, what the Devas (諸天) desire, they should obtain immediately upon thought. Like those who practice meditation, and those with great merit, what they desire they can obtain at will. What kind of cause is this? Is it not just karma? Also, if the continuum of form is severed and then arises again, if a person is born without ** and then ** arises, what is the basis of this form? Question: Why do some things arise solely from karma, and why do some things arise waiting for external conditions? Answer: If there are sentient beings whose karmic power is weak, then they need seeds and many conditions to help them achieve; if their karmic power is strong, they do not need external conditions. Also, the dharma should be like this, or there is karma, or there is dharma, or there is a place of birth, that can be obtained solely by the power of karma, without the need for external conditions. Also, if conditions are needed, it should be said that seeds are the cause of sprouts etc., why then say that they arise from solidity etc.? Also, with what meaning, from solidity
等生色等。不從色等生堅等耶。又堅等色等。共俱生故。云何言因堅等有色等。不因色等有堅等。又一時生法。則無相因。如二角俱生。不得言左右相因。問曰。如燈明雖一時生。亦說明因於燈。非燈因明。是事亦爾。答曰。燈與明不異。燈以二法合成。一色。二觸。色即是明故。不得異燈。汝不諦思此喻。問曰。是明從燈去在余處。是故應異。答曰。不在異處。此明色現在燈中。若在異處滅燈亦應見。而實不見。當知是色不異燈也。問曰。更有一時生法亦為因果。如有對中識。以眼色為因緣。非眼色以識為因緣。答曰。不然。眼識以前心為因。眼色為緣。因心先滅。云何俱生。又若法隨所因生。即是因成。若心因情塵有。即是因所成法。複次四大即是造色。以因所生故。又現見世間物。從似因生。如從稻生稻。從麥生麥。如是從地生地。不生水等。如是從色生色。如是等。問曰。亦見有物從異因生。如倒種牛毛。則有蒲生。種角葦生。答曰。我不言無從異因生。但說似因中亦生。故言從色等生色等。不但從四大生。是故不得定言色等從四大生。又汝言以堅等示四大。是故堅等是實大者。此事不然。所以者何。以堅等相定。可以分別四眾軟等不定。或在多堅眾中。或在多濕眾中。故不可以分別諸眾。余亦如是。又于堅
等觸。分別名為軟等。何者若以濕亦以生。性柔軟細滑。以堅相多故。堅硬粗澀。如是等。是故但以堅等。分別四眾。又如經中說以依堅故。示四大差別。故知依堅法。名為地種。非但堅相。故說堅相是成地因。又于成地中。堅是勝因。是故別說。余相亦爾。又為作名字。所有堅依堅。皆名地種。或復有人。但說堅相為地種。為破是故。佛說堅依堅為地種。余亦如是。又堅相眾中。以堅多故。有二種語。一切眾中。皆有堅等諸觸。若堅依堅。名為地種。若濕依濕。名為水種。若熱依熱。名為火種。又堅是成地勝因。故於中名地成。假名因緣中。有假名名字。如說我見人伐林。又汝言有二種語。是事不然。若隨說種是實者。則十二入等。不應是實。是故因眼緣色。有眼識生。是則非實。以不說種故。是為邪論。又佛入火種定。從佛身出種種焰色。是中何者為火種。以色等成火。非但熱相。又佛說是身名篋。于中但盛發毛爪等。如經中說。是身中有發毛爪等。以是故。發毛爪等是地種。不以有種語故名為實法。又種子經中說。若有地種。無水種者。諸種子不得生長。是中何者是地種。謂假名。田非但堅相。水亦假名。非但濕相。又一法二種。亦實亦假名。是不可得。是故色等是實。又眼等假名故有諸大。亦實亦假名者。則
【現代漢語翻譯】 現代漢語譯本 等觸（觸覺感受）。分別名為軟等（柔軟等）。什麼如果憑藉潮濕也能產生，性質柔軟細膩光滑。因為堅硬的特性居多，所以顯得堅硬粗糙澀滯。像這樣等等。因此僅僅憑藉堅硬等特性，來區分四眾（比丘、比丘尼、優婆塞、優婆夷）。又如經中所說，憑藉依附於堅硬的特性，來顯示四大（地、水、火、風）的差別。所以可知依附於堅硬的法，名為地種（地元素），並非僅僅是堅硬的表象。所以說堅硬的表象是構成地的原因。又在構成地的過程中，堅硬是主要的因素，因此特別說明。其餘的表象也是如此。又爲了命名，所有堅硬的以及依附於堅硬的，都名為地種。或者有人，只說堅硬的表象是地種，爲了破除這種觀點，佛陀說堅硬的以及依附於堅硬的才是地種。其餘的也是如此。又在堅硬的表象的集合中，因為堅硬的特性居多，所以有兩種說法。一切集合中，都有堅硬等各種觸覺。如果堅硬依附於堅硬，就名為地種；如果潮濕依附於潮濕，就名為水種（水元素）；如果熱依附於熱，就名為火種（火元素）。又堅硬是構成地的主要因素，所以在其中稱為地成。假名因緣中，有假名名字，如說『我見人伐林』。又你說有兩種說法，這件事是不對的。如果隨順所說的『種』是真實的，那麼十二入（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）等，就不應該是真實的。因此，因為眼根和色塵的因緣，產生眼識，這就不真實。因為不說『種』的緣故，這是邪論。又佛陀進入火種定（火元素禪定），從佛陀身上發出各種火焰的顏色，這其中什麼才是火種？憑藉顏色等構成火，並非僅僅是熱的表象。又佛陀說這個身體名為『篋』（箱子），其中只是盛放頭髮、指甲等。如經中所說，這個身體中有頭髮、指甲等。因此，頭髮、指甲等是地種，不能因為有『種』的說法就認為是實法。又種子經中說，如果只有地種，沒有水種，各種種子就不能生長。這其中什麼才是地種？是假名的田地，並非僅僅是堅硬的表象；水也是假名的，並非僅僅是潮濕的表象。又一個法有兩種屬性，既是真實的又是假名的，這是不可能的。因此，色等是真實的。又眼等是假名的，所以有諸大（四大），既是真實的又是假名的，那麼...
【English Translation】 English version The touch of 'equality'. They are separately named 'soft' and so on. What, if with moisture, also arises, is soft, delicate, and smooth in nature. Because of the abundance of the characteristic of hardness, it is hard, rough, and astringent. Such as these and so on. Therefore, only by hardness and so on, are the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) distinguished. Moreover, as it is said in the sutras, by relying on hardness, the differences of the four great elements (earth, water, fire, wind) are shown. Therefore, it is known that the dharma relying on hardness is called the 'earth element', not merely the appearance of hardness. Therefore, it is said that the appearance of hardness is the cause of the formation of earth. Furthermore, in the formation of earth, hardness is the predominant cause, therefore it is separately stated. The remaining appearances are also like this. Moreover, for the purpose of naming, all that is hard and relies on hardness is called the 'earth element'. Or, some people only say that the appearance of hardness is the earth element. To refute this, the Buddha said that what is hard and relies on hardness is the earth element. The rest are also like this. Moreover, in the collection of hard appearances, because of the abundance of hardness, there are two kinds of speech. In all collections, there are various touches such as hardness. If hardness relies on hardness, it is called the 'earth element'; if moisture relies on moisture, it is called the 'water element'; if heat relies on heat, it is called the 'fire element'. Moreover, hardness is the predominant cause of the formation of earth, therefore it is called 'earth formation' within it. In the condition of nominal designation, there is a nominal name, such as saying 'I saw people felling a forest'. Moreover, you say there are two kinds of speech, but this is not the case. If following the spoken 'element' is real, then the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma) and so on should not be real. Therefore, because of the condition of the eye and form, eye consciousness arises, which is not real. Because the 'element' is not spoken of, this is a heretical argument. Moreover, when the Buddha entered the fire element samadhi (fire element concentration), various colors of flames emanated from the Buddha's body. Which of these is the fire element? Fire is formed by color and so on, not merely by the appearance of heat. Moreover, the Buddha said that this body is called a 'casket', in which only hair, nails, and so on are stored. As it is said in the sutras, in this body there are hair, nails, and so on. Therefore, hair, nails, and so on are the earth element, and cannot be considered real dharma simply because there is the term 'element'. Moreover, it is said in the Seed Sutra that if there is only the earth element and no water element, various seeds cannot grow. What is the earth element in this? It is the nominally designated field, not merely the appearance of hardness; water is also nominally designated, not merely the appearance of moisture. Moreover, it is impossible for one dharma to have two attributes, being both real and nominally designated. Therefore, form and so on are real. Moreover, because the eye and so on are nominally designated, there are the great elements (four great elements), which are both real and nominally designated, then...
是邪論。又六種經中。佛說發毛爪等名地種。又像步喻經中。亦說發毛爪等為地種。又以何義故。說種是實。不說種是假名。又此義非經所載。又汝言佛說眼形中所有堅依堅是地等者。佛以此言。示五根因四大成。或有人。說從我生根。或謂離大別更有根。有說。諸根種種性生。謂從地大生鼻根等。佛斷此故。說眼等根四大合成空無實法。又分別成。假名因緣。假名亦無。又此肉形中。有四分堅依堅等。佛以是語。示諸物中有從四大生者。又汝言佛不說風中有依故名實大者。是事不然。所以者何。風中輕是勝相。非依輕法。地等中依堅法等勝。風則不然。又依輕法。少故不說。又汝言若說四大是假名則離大相者。是事不然。若堅依堅從四大生。名為地種。非謂異物相依。若法相異。則不名依。即是相離。問曰。生則即是不名為依。依名異物來依。答曰。名字為依。非異物相依。以生法差別故。如言虛空遍至。實無所至。又汝言四大共生者。是事不然。如日光中。但有色及熱觸可得。更無餘法。月光中。但有色及冷觸可得。亦無餘法。是故非一切物中盡有四大。如有物無味如金剛等。有物無香如金銀等。有物無色如溫室等中熱。有物無熱如月等。有物無冷如火等。有物相動如風等。有物無動如方石等。如是或有物不堅。
或有物不濕。或有物不熱。或有物不動。是故四大非不相離。問曰。以外因緣。諸大性發。如金石等中有流相。待火則發。水中有堅相。因冷則發。風中有冷熱相。因水火則發。草木中有動相。得風則發。是故先有自性。假緣而發。故知四大不得相離。若本無性。云何可發。答曰。若爾風中或有香。香應在風中。如香薰油。香應在油中。是事不然。又不從諸大生造色。如從濕生濕。如是從色生色。又若不相離。則因中有果。如童女有子。食中有不凈等。我等不說因中有果。雖乳中無酪。而酪從乳生。如是何用憶想分別。謂四大共生不相離耶。
明本宗品第四十一
汝先言我等不說四大與色。若一若異是故無咎者。是事不然。所以者何。諸外道欲成我故。以四大一異為喻。故佛于假名中。以四大為喻。故說四大義。若不爾。則不應說。世間皆自然知地等四大。而不了實性。是故為說。不說手等。若以堅等為四大者。何所利益。又汝言依義二種謂諸大是實者。此事未了。當知是依義異。謂假名是。又汝言隨俗言說非實大者。是事不然。所以者何。若經書。若世間中。不以無因緣故。於色等中。作四大名字。如世間言我見人。於色等中。說人名。非無因緣。若無因緣強作名者。見馬應名為人。而實不然。又以何
【現代漢語翻譯】 現代漢語譯本 或有東西不會被浸濕，或有東西不會發熱，或有東西不會移動。因此，地、水、火、風四大要素並非不能相互分離。有人問：『從外在的因緣來看，各種要素的性質才會顯現。比如金石等物質中具有流動性，需要藉助火才能顯現；水中具有堅固性，需要藉助寒冷才能顯現；風中具有冷熱的性質，需要藉助水火才能顯現；草木中具有運動的性質，需要得到風才能顯現。因此，事物先有其自性，然後藉助因緣才能顯現。由此可知，四大要素是不能相互分離的。如果原本沒有自性，又怎麼能夠顯現呢？』 回答說：『如果像你所說的那樣，那麼風中或許會有香味，香味就應該存在於風中；就像用香味熏油，香味就應該存在於油中。但事實並非如此。而且，造色並非從四大要素中產生，就像從濕潤中產生濕潤，或者從顏色中產生顏色一樣。而且，如果四大要素不能相互分離，那麼因中就應該有果，就像未婚的女子懷有孩子，食物中含有不凈之物一樣。我們並不認為因中含有果。雖然牛奶中沒有凝乳，但凝乳是從牛奶中產生的。這樣又何必用臆想分別，說四大要素共同產生且不能相互分離呢？』
明本宗品第四十一
你先前說我們不認為四大要素與色是一還是異，所以沒有過失。但事實並非如此。為什麼呢？因為外道爲了成就『我』的觀念，用四大要素的一異關係來作比喻。所以佛在假名施設中，用四大要素來作比喻，因此才說四大的意義。如果不是這樣，就不應該說。世間的人都知道地等四大要素，但不瞭解它們的真實性質，所以才為他們解說，而不是解說手等。如果以堅固等性質作為四大要素，又有什麼利益呢？而且你說依據義理有兩種，認為諸大是真實的，這件事還沒有弄清楚。應當知道這是依據義理的不同，也就是假名施設。而且你說隨順世俗的言說，並非真實的大種，但事實並非如此。為什麼呢？無論是經書還是世間，都不會沒有原因地在色等事物中，使用四大要素的名字。就像世間人說『我看見人』，在色等事物中說『人』的名字，並非沒有原因。如果沒有原因而強行命名，那麼看見馬就應該叫作人，但事實並非如此。又根據什麼……
【English Translation】 English version There are things that are not wet. There are things that are not hot. There are things that do not move. Therefore, the four great elements (四大 - earth, water, fire, wind) are not necessarily inseparable. Someone asks: 'From external conditions, the natures of the great elements manifest. For example, in metals and stones there is fluidity, which manifests when exposed to fire; in water there is solidity, which manifests when it is cold; in wind there are cold and hot properties, which manifest when exposed to water and fire; in plants and trees there is movement, which manifests when exposed to wind. Therefore, things first have their own nature, and then manifest through conditions. From this we know that the four great elements cannot be separated. If there is no inherent nature, how can they manifest?' The answer is: 'If it were as you say, then there might be fragrance in the wind, and the fragrance should be in the wind; just as when oil is scented with fragrance, the fragrance should be in the oil. But this is not the case. Moreover, form (造色 - rupa) is not produced from the four great elements, just as wetness does not produce wetness, or color does not produce color. Furthermore, if the four great elements could not be separated, then the effect would be present in the cause, like a virgin having a child, or food containing impurities. We do not say that the effect is present in the cause. Although there is no curd in milk, curd is produced from milk. So why use conceptual thought to say that the four great elements are produced together and cannot be separated?'
Chapter Forty-One: Clarifying the Original Doctrine (明本宗品)
You said earlier that we do not say that the four great elements and form are either one or different, so there is no fault. But this is not the case. Why? Because the non-Buddhist (外道 - tirthika) want to establish the concept of 'self' (我 - atman), they use the oneness or difference of the four great elements as an analogy. Therefore, the Buddha, in the designation of provisional names (假名 - prajnapti), uses the four great elements as an analogy, and therefore speaks of the meaning of the four great elements. If it were not so, he should not have spoken of them. People in the world naturally know the four great elements such as earth, but do not understand their true nature, so he speaks for them, and not about hands, etc. If solidity, etc., are taken as the four great elements, what benefit is there? And you say that according to the two kinds of meaning, the great elements are real, but this matter is not yet clear. It should be known that this is according to the difference in meaning, that is, provisional designation. And you say that following worldly speech, they are not the real great elements, but this is not the case. Why? Whether in scriptures or in the world, the names of the four great elements are not used in relation to form, etc., without a reason. Just as people in the world say 'I see a person,' and say the name 'person' in relation to form, etc., it is not without a reason. If a name is forcibly made without a reason, then seeing a horse should be called a person, but this is not the case. And according to what...
故。不于聲中說名為地。世人常說地聲。終不說聲是地。若無因緣強作名者。亦可名聲為地。而實不然。是故色等四法是地。于地分中。說地名字。如色是成假名因。于中說名人。于樹中說名林。于比丘中說名僧。如是於色等法中。說四大名。又汝言若六觸入。若因六觸入所成。是經不然。如汝法中。造色無所能生。我法亦爾。于假名中。更無所生。是故此經不應有。若有應轉此義。又汝言因四大造清凈色名為眼者。是事不然。四大和合。假名為眼。佛名四大為色。色清凈故名為眼。又汝雖言法住法中無依無主。是即為依主。以住者是依所住法為主。又汝言堅相能持等。是事不然。非但堅相能持。假眾因緣。余亦如是。是故四大是假名有。
無堅相品第四十二
問曰。汝說多堅色等成地大。是故地等是假名者。是事不然。所以者何。堅法尚無。況假名地。若泥團是堅。泥團即為軟。故知無定堅相。又以少因緣故。生堅心。若微塵疏合。名為軟。密合名為堅。是故無定。又一法中。無有二觸。令生是心身堅身軟。是故無定堅相。又堅軟無定。相待故有。如見欽拔羅。以疊為軟。見疊故。以欽拔羅為堅。觸法不應相待故有。又自睹金石。則知是堅觸。非眼可得。是故無堅。以此因緣。軟等諸觸。亦皆無也。
【現代漢語翻譯】 現代漢語譯本： 因此，不在聲音中說名為地（prthivi，地界）。世人常說地的聲音，始終不說聲音是地。如果沒有因緣而強行命名，也可以稱聲音為地，但實際上不是這樣。所以，色（rupa，物質）、香（gandha，氣味）、味（rasa，味道）、觸（sprasta，觸覺）這四法是地，在地界的部分中，說地的名字。如同色是成就假名的因，在其中說人名；在樹中說名林；在比丘（bhiksu，佛教出家男眾）中說名僧（samgha，僧團）。像這樣在色等法中，說四大（四大種，即地、水、火、風）的名字。還有，你說如果六觸入（sadayatana，六根），或者因為六觸入所成就的，這部經不是這樣說的。如同在你的法中，造色（rupa，物質）沒有什麼能生，我的法也是這樣。在假名中，更沒有什麼能生。所以這部經不應該有。如果有，應該轉變這個意義。還有，你說因為四大造清凈色名為眼（caksu，視覺器官）這件事不是這樣。四大和合，假名為眼。佛（buddha，覺悟者）稱四大為（此處原文有誤，應為『幻』），因為清凈的緣故名為眼。還有，你雖然說『法住在法中無依無主』，這就是依和主。因為『住』就是依，所住的法為主。還有，你說堅相能夠支援等等，這件事不是這樣。不只是堅相能夠支援，憑藉眾多因緣，其餘的也能這樣。所以，四大是假名而有。
無堅相品第四十二
問：你說多種堅色等成就地大，所以地等是假名，這件事不是這樣。為什麼呢？堅法尚且沒有，何況假名的地？如果泥團是堅的，泥團也就是軟的，所以知道沒有一定的堅相。又因為少許因緣的緣故，產生堅硬的感覺。如果微塵疏鬆地結合，就名為軟；緊密地結合，就名為堅。所以沒有一定的堅相。又在一個法中，沒有兩種觸，令身體產生堅硬或柔軟的感覺。所以沒有一定的堅相。又堅硬和柔軟沒有定性，是相互對待而存在的。如同看見欽拔羅（kimbala，一種絲織品），因為有疊（一種粗布）的對比，就覺得欽拔羅是軟的；看見疊，就覺得欽拔羅是堅硬的。觸法不應該相互對待而存在。又自己看到金石，就知道是堅硬的觸感，不是眼睛可以得到的。所以沒有堅硬。因為這個因緣，柔軟等各種觸感，也都是沒有的。
【English Translation】 English version: Therefore, it is not said that sound is earth (prthivi, earth element). People often talk about the sound of earth, but they never say that sound is earth. If one were to forcefully name something without a cause or condition, one could call sound earth, but that is not the case. Therefore, form (rupa, matter), smell (gandha, odor), taste (rasa, flavor), and touch (sprasta, tactile sensation) are earth. Within the division of earth, the name of earth is spoken. Just as form is the cause for establishing a provisional name, within it, the name 'person' is spoken; within a tree, the name 'forest' is spoken; within a bhiksu (Buddhist monk), the name 'samgha' (community) is spoken. In this way, within form and other dharmas, the name of the four great elements (earth, water, fire, wind) is spoken. Furthermore, you say that if the six sense bases (sadayatana, six sense organs), or what is accomplished because of the six sense bases, this sutra does not say that. Just as in your dharma, created form (rupa, matter) cannot produce anything, so it is in my dharma. Within a provisional name, nothing further can be produced. Therefore, this sutra should not exist. If it does, this meaning should be transformed. Furthermore, you say that because the four great elements create pure form, it is called the eye (caksu, visual organ), but this is not the case. The four great elements combine, and it is provisionally named 'eye.' The Buddha (buddha, awakened one) calls the four great elements * (original text error, should be 'illusion'), * because of its purity, it is called 'eye.' Furthermore, although you say, 'Dharma dwells in dharma without reliance or master,' this is reliance and master. Because 'dwelling' is reliance, and the dharma that is dwelt upon is the master. Furthermore, you say that the characteristic of solidity can support, etc., but this is not the case. Not only can the characteristic of solidity support, but relying on numerous causes and conditions, the rest can also do so. Therefore, the four great elements exist provisionally.
Chapter Forty-Two: No Characteristic of Solidity
Question: You say that multiple solid forms, etc., accomplish the earth element, and therefore earth, etc., are provisional names, but this is not the case. Why? Solidity itself does not exist, let alone the provisional name of earth. If a lump of mud is solid, then the lump of mud is also soft, so it is known that there is no fixed characteristic of solidity. Furthermore, because of a few causes and conditions, a feeling of solidity arises. If fine particles are loosely combined, it is called 'soft'; if they are tightly combined, it is called 'solid.' Therefore, there is no fixed characteristic of solidity. Furthermore, within one dharma, there are not two touches that cause the body to feel solid or soft. Therefore, there is no fixed characteristic of solidity. Furthermore, solidity and softness are not fixed; they exist in relation to each other. Just as seeing kimbala (a type of silk fabric), because of the comparison with coarse cloth, one feels that kimbala is soft; seeing coarse cloth, one feels that kimbala is solid. The dharma of touch should not exist in relation to each other. Furthermore, seeing gold and stone, one knows that it is a solid touch, which cannot be obtained by the eye. Therefore, there is no solidity. Because of this cause and condition, softness and other touches are also non-existent.
有堅相品第四十三
答曰。實有堅相。汝雖言泥團是堅。泥團即為軟。是事不然。所以者何。我等無有實泥團法。諸法和合。假名泥團。故無此咎。又汝言以少因緣故生堅心。是事不然。我於密合微塵中。得是堅相。故名為堅。于不密中。得此軟相。是故無咎。若法可得。即名為有。又汝言一法中無二觸者。是事不然。我於一法中。可得多觸。亦堅亦軟。又汝言堅軟相待故無定者。是事不然。如長短等相待亦有。又如嘗白石蜜味。以黑石蜜為苦。嘗呵梨勒味。以黑石蜜為甘。若以相待故無。則味亦無。問曰。黑石蜜中。有二種味。亦甘亦苦。答曰。疊中亦有二觸。亦堅亦軟。又汝言見石知堅。是事不然。不可以眼知堅。以先觸故比知。如見火知熱。熱非可見。又人見欽拔羅。生疑為堅為軟。是故觸非眼可見。是故有堅等諸觸。又實有堅等。所以者何。能起分別心故。若無堅者。何所分別。又堅能與心作緣。亦所作業異。謂打擲等。又與軟濕。相違。則名為堅。又以能持因緣。故名為堅。又能障礙手等。故名為堅。又我等現知是堅。現知事中不須因緣。又以世間事得名為堅。余亦如是。故知有堅。
四大相品第四十四
問曰。我知有是堅法。而今見金熱則流。水寒成冰。此金以堅故屬地。流故
【現代漢語翻譯】 現代漢語譯本
堅固相品第四十三
答：確實存在堅固的相。你雖然說泥團是堅固的，但泥團其實是柔軟的，這種說法是不對的。為什麼呢？因為我們並沒有實在的『泥團』這種法，而是諸法和合，假名為『泥團』，所以沒有這個過失。而且你說因為少許因緣而產生堅固的心，這種說法也是不對的。我從緊密結合的微塵中，得到這種堅固的相，所以稱為『堅』。從不緊密結合的狀態中，得到這種柔軟的相，所以沒有過失。如果法可以被獲得，就稱為『有』。而且你說一個法中沒有兩種觸感，這種說法是不對的。我可以在一個法中，得到多種觸感，既堅硬又柔軟。而且你說堅硬和柔軟是相對的，所以沒有定性，這種說法是不對的。比如長和短也是相對的，但也是存在的。又比如嘗白石蜜的味道，因為有黑石蜜的對比，所以覺得白石蜜是甜的；嘗訶梨勒的味道，因為有黑石蜜的對比，所以覺得訶梨勒是甘甜的。如果因為相對就沒有，那麼味道也就不存在了。問：黑石蜜中有兩種味道，既甘甜又苦澀。答：疊（指某種物體）中也有兩種觸感，既堅硬又柔軟。而且你說看到石頭就知道它是堅硬的，這種說法是不對的。不可以用眼睛知道堅硬，而是因為先觸控過，所以才能比較得知。如同看到火就知道它是熱的，但熱並不是可以被看到的。而且人們看到欽拔羅（Kimbala，樹名），會懷疑它是堅硬的還是柔軟的，所以觸感不是眼睛可以看見的。因此，存在堅硬等各種觸感。而且確實存在堅硬等，為什麼呢？因為能夠生起分別心。如果沒有堅硬，那要分別什麼呢？而且堅硬能夠與心產生關聯，也是所作業的異相，比如打、擲等。而且與柔軟、潮濕等相反，就稱為堅硬。而且因為能夠保持因緣，所以稱為堅硬。而且能夠阻礙手等，所以稱為堅硬。而且我們現在知道它是堅硬的，對於現在知道的事情不需要因緣。而且因為世間的事情而得名為堅硬，其餘的也一樣。所以知道存在堅硬。
四大相品第四十四
問：我知道有堅硬這種法，但現在看到金子受熱就會流動，水受冷就會結冰。這金子因為堅硬所以屬於地大，流動所以 English version
The Chapter on the Characteristic of Solidity (Drdhasamjnata)
Answer: Indeed, there exists the characteristic of solidity. Although you say that a lump of mud is solid, a lump of mud is actually soft. This statement is incorrect. Why? Because we do not have a real 'lump of mud' as a dharma (law, phenomenon). It is the combination of various dharmas that is falsely named 'lump of mud.' Therefore, there is no fault in this. Furthermore, your statement that a solid mind arises from a small cause is also incorrect. I obtain this characteristic of solidity from closely packed fine particles; therefore, it is called 'solid.' I obtain this characteristic of softness from a state of not being closely packed; therefore, there is no fault. If a dharma can be obtained, it is called 'existent.' Moreover, your statement that there are not two kinds of touch in one dharma is incorrect. I can obtain multiple touches in one dharma, both solid and soft. Furthermore, your statement that solidity and softness are relative and therefore have no fixed nature is incorrect. For example, long and short are also relative, but they also exist. Also, for example, when tasting white rock candy, it is perceived as sweet because of the comparison with black rock candy; when tasting haritaki (訶梨勒, a type of fruit), it is perceived as sweet because of the comparison with black rock candy. If it does not exist because of relativity, then taste would also not exist. Question: There are two kinds of tastes in black rock candy, both sweet and bitter. Answer: There are also two kinds of touch in a fold (疊, referring to some object), both solid and soft. Moreover, your statement that seeing a stone means knowing it is solid is incorrect. One cannot know solidity with the eyes; it is known by comparison because of prior touch. Just as seeing fire means knowing it is hot, but heat is not visible. Moreover, when people see a Kimbala (欽拔羅, a type of tree), they doubt whether it is solid or soft; therefore, touch is not visible to the eyes. Therefore, there exist various touches such as solidity. Moreover, solidity and so on truly exist. Why? Because they can give rise to discriminating minds. If there were no solidity, what would one discriminate? Moreover, solidity can create a connection with the mind and is also a different aspect of action, such as hitting and throwing. Moreover, being the opposite of softness and wetness is called solidity. Moreover, being able to maintain causes and conditions is called solidity. Moreover, being able to obstruct hands and so on is called solidity. Moreover, we now know it is solid; for things that are known now, no cause or condition is needed. Moreover, it is named solidity because of worldly matters, and the rest are the same. Therefore, it is known that solidity exists.
The Chapter on the Characteristics of the Four Great Elements (Mahabhutalaksana)
Question: I know that there is such a dharma as solidity, but now I see that gold flows when heated, and water freezes when cooled. This gold belongs to the earth element because of its solidity, and it flows because it
【English Translation】 English version
The Chapter on the Characteristic of Solidity (Drdhasamjnata)
Answer: Indeed, there exists the characteristic of solidity. Although you say that a lump of mud is solid, a lump of mud is actually soft. This statement is incorrect. Why? Because we do not have a real 'lump of mud' as a dharma (law, phenomenon). It is the combination of various dharmas that is falsely named 'lump of mud.' Therefore, there is no fault in this. Furthermore, your statement that a solid mind arises from a small cause is also incorrect. I obtain this characteristic of solidity from closely packed fine particles; therefore, it is called 'solid.' I obtain this characteristic of softness from a state of not being closely packed; therefore, there is no fault. If a dharma can be obtained, it is called 'existent.' Moreover, your statement that there are not two kinds of touch in one dharma is incorrect. I can obtain multiple touches in one dharma, both solid and soft. Furthermore, your statement that solidity and softness are relative and therefore have no fixed nature is incorrect. For example, long and short are also relative, but they also exist. Also, for example, when tasting white rock candy, it is perceived as sweet because of the comparison with black rock candy; when tasting haritaki (訶梨勒, a type of fruit), it is perceived as sweet because of the comparison with black rock candy. If it does not exist because of relativity, then taste would also not exist. Question: There are two kinds of tastes in black rock candy, both sweet and bitter. Answer: There are also two kinds of touch in a fold (疊, referring to some object), both solid and soft. Moreover, your statement that seeing a stone means knowing it is solid is incorrect. One cannot know solidity with the eyes; it is known by comparison because of prior touch. Just as seeing fire means knowing it is hot, but heat is not visible. Moreover, when people see a Kimbala (欽拔羅, a type of tree), they doubt whether it is solid or soft; therefore, touch is not visible to the eyes. Therefore, there exist various touches such as solidity. Moreover, solidity and so on truly exist. Why? Because they can give rise to discriminating minds. If there were no solidity, what would one discriminate? Moreover, solidity can create a connection with the mind and is also a different aspect of action, such as hitting and throwing. Moreover, being the opposite of softness and wetness is called solidity. Moreover, being able to maintain causes and conditions is called solidity. Moreover, being able to obstruct hands and so on is called solidity. Moreover, we now know it is solid; for things that are known now, no cause or condition is needed. Moreover, it is named solidity because of worldly matters, and the rest are the same. Therefore, it is known that solidity exists.
The Chapter on the Characteristics of the Four Great Elements (Mahabhutalaksana)
Question: I know that there is such a dharma as solidity, but now I see that gold flows when heated, and water freezes when cooled. This gold belongs to the earth element because of its solidity, and it flows because it
屬水。答曰。各自有相。若法堅依堅是地種。若濕依濕是水種等。問曰。金堅則為消流。水濕則為堅冰。云何諸大不捨自相。如經說四大相或可變。得四信者。不可得異。答曰。我不以堅為流以濕為堅。但堅與流為因。濕與堅為因。是故不捨自相。問曰。阿毗曇中說。濕是水相。或有人說。流是水相。經中說。潤是水相。竟以何者為實。答曰。流濕潤皆是水之別名。問曰。流是水業。眼所見法。是故流非濕潤。答曰。以濕潤故流。是故赴下。是故流即是潤。亦濕潤是水相。流是水業。問曰。風中說輕動相。輕異動異。輕是觸入所攝。動是色入所攝。今可以二法為風耶。答曰。輕是風相。動是風業。與業合說。問曰。無有動相。諸法念念滅。故不至余處。以至余處故名曰動。至去動是一義故。答曰。我但以世諦故。說名為業。非第一義。因是輕法。余處法生。得名為業。爾時名去。問曰。輕無定相。所以者何。以相待故有。如十斤物於二十斤為輕。於五斤為重。答曰。重法量法。因心等法。亦相待有。如或有法相待故長。或有法相待故短。總相因心故。即為別相。若輕法以相待故無。是等亦應皆無。而不然。是故相待非是正因。又輕非相待故有。以不可稱故有。物不可稱。如排囊中風。是故非相待有。但重法相待。無有
重物不可稱者。問曰。若不可稱名為輕者。除重余色等法。不可稱故。皆應為輕。而不然。是故汝所說。非是輕相。答曰。我等意離色等。更無異法名為重。色等法。或有生性可稱。如堅不堅力無力新故朽不朽消不消粗軟等。亦不離色等。而有重相。亦如是。是色等眾。若屬地水。是則可稱。若屬風火。則不可稱。問曰。若重法不離色等者。輕亦應不離色等而有。答曰。然離色等。無別輕法。但色等眾和合為輕。問曰。不然。欲分別輕重。必以身根。是故輕重非是色等眾。答曰。如分別堅等。或以眼或以耳等。此堅等物。不離色等。輕重亦如是。雖用身根。是中更無異相。又身根不觸。不生身識。是重相。身雖未觸。亦能生識。如重物雖以物裹持。亦知其重。問曰。非於爾時知是重相。答曰。如人著衣。雖不相觸。亦知有力無力。輕重亦爾。所以者何。從種種觸。生種種身識。如或因按掐。生堅軟識。或從舉動生輕重識。或從把捉生強弱識。或從觸對生冷熱識。或從摩捫生澀滑識。或從擠搦生強濯識。或從劖刺。或因鞭杖。生異種識。或有觸常在身內。非如寒熱等從外假來。所謂猗樂。疲極。不疲極。若病若差。身利。身鈍。懶重。迷悶。瞪瞢。疼痹。顰呻。飢渴。飽滿。嗜樂。不樂。懵等諸觸。各生異識。問曰。若
【現代漢語翻譯】 現代漢語譯本： 重物是不可稱量的。問：如果不可稱量就叫做輕，那麼除了重之外，其餘的色等法（rupa, etc.，指物質現象等），因為不可稱量，都應該被認為是輕的，但事實並非如此。所以你所說的，不是輕的真正相狀。答：我們的意思是，離開色等法，沒有其他不同的法可以稱為重。色等法，有些生來就可以稱量，比如堅硬與不堅硬、有力與無力、新與舊、朽壞與不朽壞、消散與不消散、粗糙與柔軟等。這些也都不離開色等法，而有重的相狀，也是如此。這些色等眾，如果屬於地、水，就可以稱量；如果屬於風、火，就不可稱量。問：如果重法不離開色等法，那麼輕也應該不離開色等法而存在。答：是的，離開色等法，沒有別的輕法。只是色等眾和合在一起，就成為輕。問：不對。要分辨輕重，必須依靠身根（kaya-indriya，指身體的感覺器官）。所以輕重不是色等眾。答：就像分辨堅硬等，可以用眼根（caksu-indriya，指視覺器官）或耳根（srotra-indriya，指聽覺器官）等。這些堅硬等事物，不離開色等法。輕重也是這樣，雖然用身根，但其中沒有不同的相狀。而且，身根不接觸，就不會產生身識（kaya-vijnana，指身體的感覺意識），這是重的相狀。身體即使沒有接觸，也能產生意識，比如重物即使用東西包裹著，也能知道它很重。問：並非在那個時候知道是重的相狀。答：就像人穿衣服，即使不互相接觸，也知道有力無力。輕重也是這樣。為什麼呢？因為從種種接觸，產生種種身識。比如，或者因為按壓，產生堅硬柔軟的意識；或者從舉動，產生輕重的意識；或者從把捉，產生強弱的意識；或者從接觸，產生冷熱的意識；或者從摩擦，產生澀滑的意識；或者從擠壓，產生強弱的意識；或者從刺、鞭打，產生異種意識。或者有些觸覺常在身內，不像寒熱等從外而來，所謂喜樂、疲憊、不疲憊、生病、痊癒、身體舒適、身體遲鈍、懶惰沉重、迷悶、昏睡、疼痛麻木、皺眉呻吟、飢渴、飽滿、喜愛、不喜愛、懵懂等各種觸覺，各自產生不同的意識。問：如果……
【English Translation】 English version: Heavy objects are immeasurable. Question: If being immeasurable is called 'light,' then, besides 'heavy,' all other dharmas such as rupa (rupa, etc., referring to material phenomena, etc.), because they are immeasurable, should all be considered 'light,' but that is not the case. Therefore, what you say is not the true characteristic of 'light.' Answer: Our meaning is that apart from rupa, etc., there is no other different dharma that can be called 'heavy.' Some rupa, etc., are by nature measurable, such as hard and not hard, strong and weak, new and old, decaying and not decaying, dissipating and not dissipating, coarse and soft, etc. These also do not depart from rupa, etc., and have the characteristic of 'heavy,' and it is the same. These aggregates of rupa, etc., if they belong to earth and water, then they are measurable; if they belong to wind and fire, then they are immeasurable. Question: If the dharma of 'heavy' does not depart from rupa, etc., then 'light' should also not depart from rupa, etc., and exist. Answer: Yes, apart from rupa, etc., there is no separate dharma of 'light.' It is just that the aggregates of rupa, etc., combined together, become 'light.' Question: That's not right. To distinguish between 'light' and 'heavy,' one must rely on the kaya-indriya (kaya-indriya, referring to the sense organ of the body). Therefore, 'light' and 'heavy' are not aggregates of rupa, etc. Answer: Just like distinguishing between 'hard,' etc., one can use the caksu-indriya (caksu-indriya, referring to the visual organ) or srotra-indriya (srotra-indriya, referring to the auditory organ), etc. These things like 'hard' do not depart from rupa, etc. 'Light' and 'heavy' are also like this; although the kaya-indriya is used, there is no different characteristic in it. Moreover, if the kaya-indriya does not touch, kaya-vijnana (kaya-vijnana, referring to the consciousness of bodily sensation) will not arise; this is the characteristic of 'heavy.' Even if the body does not touch, consciousness can arise, for example, even if a heavy object is wrapped in something, one can know that it is heavy. Question: It is not at that time that one knows it is the characteristic of 'heavy.' Answer: Just like a person wearing clothes, even if they do not touch each other, one knows whether there is strength or not. 'Light' and 'heavy' are also like this. Why? Because from various contacts, various kaya-vijnana arise. For example, either because of pressing, the consciousness of hard and soft arises; or from movement, the consciousness of light and heavy arises; or from grasping, the consciousness of strong and weak arises; or from contact, the consciousness of cold and hot arises; or from friction, the consciousness of rough and smooth arises; or from squeezing, the consciousness of strong and weak arises; or from piercing or whipping, different kinds of consciousness arise. Or some sensations are always within the body, unlike cold and heat, etc., which come from outside, such as pleasure, fatigue, not fatigue, sickness, recovery, bodily comfort, bodily dullness, laziness and heaviness, confusion, drowsiness, pain and numbness, frowning and groaning, hunger and thirst, fullness, liking, disliking, ignorance, etc. These various sensations each give rise to different consciousnesses. Question: If...
輕重相即色等眾者。云何於色等中。以身識緣。答曰。非色等眾中用身識緣。但此中觸。分以身識緣。如堅不堅等。雖在色等眾中。或以眼見得知。又如猗樂等。是色等眾。亦以身識分別。是事亦爾。問曰。若輕重但是觸有何咎。何用分別色等眾為。答曰。如世人說新谷陳谷。是新陳相。應異色等。而實不爾。但色等初生名為新。若此新相。是色等眾重相。云何非耶。問曰。若色等眾。即是輕重等者。是輕相在火風中。則輕多色等眾。應名為風。若然火即為風。答曰。隨相多者。即名為大。火中亦有輕熱相。以熱多故名為火。不以輕多故名火。風中但有輕無熱。是故但以輕為名。又我等不但以輕為風。若輕而能為動因。故名為風。如經中說輕動相名風。於是中。輕相是風。動是風業。問曰風能倒山。若是輕物。云何能爾。答曰。風粗而力強。勢能如是。如或有風能動小草。或能頹山。當知風業如是。問曰。今地等大。皆是色香味觸眾。無差別耶。答曰。不定。如名地中有色香味觸。或但有色觸。如金銀等。或水中有色香味觸。或有三色味觸。或火中有色香味觸。或有三色香觸。或但色觸。風中或有觸無香。或有香觸。是故不定。問曰。風觸云何。答曰。寒熱堅軟等諸觸。若隨大相續不離可知。即此大觸。問曰。有醫言
【現代漢語翻譯】 現代漢語譯本 輕重等同於色等聚合。如何在色等之中，以身識作為緣（條件）來感知？回答：並非在色等聚合中使用身識作為緣。而是其中的觸覺部分，以身識作為緣來感知，例如堅硬或不堅硬等。雖然堅硬等存在於色等聚合中，有時可以通過眼睛看到而得知。又如舒適或快樂等，也屬於色等聚合，同樣可以通過身識來分辨。這件事也是如此。 問：如果輕重只是觸覺的屬性，那有什麼問題？為什麼還要區分色等聚合呢？答：就像世人說新谷、陳谷一樣，新陳的表象應該不同於色等。但實際上並非如此。色等初生時稱為『新』。如果這種『新』的表象，是色等聚合的『重』的表象，那為什麼不能說是呢？ 問：如果色等聚合就是輕重等，那麼輕的屬性在火和風中，輕的色等聚合應該更多，應該被稱為風。如果這樣，火就變成風了。答：隨著哪種屬性更多，就以那個屬性來命名。火中也有輕和熱的屬性，因為熱的屬性更多，所以稱為火，而不是因為輕的屬性多而稱為火。風中只有輕而沒有熱，所以只以輕來命名。而且，我們不僅僅因為輕就稱之為風，如果輕能夠成為運動的原因，才稱為風。如經中所說，輕和動的表象稱為風。在這裡，輕的表象是風的體性，動是風的作用。 問：風能吹倒山，如果是輕的東西，怎麼能做到呢？答：風粗大而力量強，勢頭能夠做到這樣。比如有的風能吹動小草，有的能摧毀山，應當知道風的作用就是這樣。 問：現在地等四大，都是色香味觸的聚合，沒有差別嗎？答：不一定。比如名為地大，其中有色香味觸，或者只有色觸，如金銀等。或者水大中有色香味觸，或者有三種，色味觸。或者火大中有色香味觸，或者有三種，色香觸，或者只有色觸。風大中或者有觸無香，或者有香觸。所以不一定。 問：風的觸覺是什麼樣的？答：寒冷、炎熱、堅硬、柔軟等各種觸覺。如果隨著大種相續不離可知，就是大種的觸覺。 問：有醫生說...
【English Translation】 English version Lightness and heaviness are identical to the aggregates of color, etc. How is it that within color, etc., the body consciousness is used as a condition? Answer: It is not within the aggregates of color, etc., that body consciousness is used as a condition. Rather, it is the tactile aspect within them that is perceived through body consciousness, such as hardness or softness. Although hardness, etc., exist within the aggregates of color, etc., they can sometimes be known through sight. Similarly, comfort or pleasure, etc., also belong to the aggregates of color, etc., and can be distinguished through body consciousness. This matter is also the same. Question: If lightness and heaviness are merely attributes of touch, what is the problem? Why is it necessary to distinguish the aggregates of color, etc.? Answer: Just as people say 'new grain' and 'old grain,' the appearance of newness and oldness should be different from color, etc. But in reality, it is not so. When color, etc., first arise, they are called 'new.' If this appearance of 'newness' is the appearance of 'heaviness' of the aggregates of color, etc., then why can't it be said to be so? Question: If the aggregates of color, etc., are identical to lightness, etc., then the attribute of lightness in fire and wind should have more aggregates of lightness, etc., and should be called wind. If that is the case, then fire would become wind. Answer: According to whichever attribute is more prevalent, it is named after that attribute. Fire also has the attributes of lightness and heat, but because the attribute of heat is more prevalent, it is called fire, not because the attribute of lightness is more prevalent. Wind only has lightness and no heat, so it is only named after lightness. Moreover, we do not call it wind merely because of lightness; it is called wind if lightness can be the cause of movement. As it is said in the scriptures, the appearance of lightness and movement is called wind. Here, the appearance of lightness is the nature of wind, and movement is the function of wind. Question: Wind can topple mountains; if it is a light thing, how can it do that? Answer: Wind is coarse and strong, and its momentum can do such things. For example, some wind can move small grass, and some can destroy mountains; it should be known that the function of wind is like this. Question: Now, the great elements of earth, etc., are all aggregates of color, smell, taste, and touch; are there no differences? Answer: Not necessarily. For example, the element of earth is named, and it contains color, smell, taste, and touch, or only color and touch, such as gold and silver, etc. Or the element of water contains color, smell, taste, and touch, or it has three, color, taste, and touch. Or the element of fire contains color, smell, taste, and touch, or it has three, color, smell, and touch, or only color and touch. In the element of wind, there may be touch without smell, or there may be smell and touch. So it is not certain. Question: What is the touch of wind like? Answer: Various touches such as cold, heat, hardness, softness, etc. If it can be known as continuously connected with the great elements, it is the touch of the great elements. Question: Some doctors say...
。風色黑。是實云何。答曰。風與黑色為因。如風病人口中有辛苦味。而此醫不說風中有味。則風與味為因。問曰。或有人。說風是冷。不說為輕。是實云何。答曰。無有名冷為風。如冰雪有冷不名為風。又風冷名異。所以者何。如熱風及不冷不熱風。亦名為風。是故應依輕眾名為風。又無色觸等法生。名為風。非冷為風。問曰。風有色味。有何咎。答曰。風中色味不可得。若言雖有以微細故不可得者。心中亦應憶想分別謂有色味。是事不然。又我等不說因中有果。是故若事果中可得。不必因中先有。是名成四大實。◎
成實論卷第三 大正藏第 32 冊 No. 1646 成實論
成實論卷第四
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎根假名品第四十五
問曰。眼等諸根與四大為一為異。答曰。從業因緣。四大成眼等根。是故不異四大。又佛分別眼。作如是言。眼肉形中。所有堅依堅。名為地種。故知諸根。即是四大。所以者何。但分別堅等。更無有眼。佛欲令人知眼空故。作如是說。若不爾。應眼中別有堅等。若堅等中別有眼。雖分別堅等。則無所益。是故諸根。不異四大。又六種經中說。六種是人。若諸根異四大。則眼等不名成人因緣。因色等成四大。聲亦是成人
【現代漢語翻譯】 現代漢語譯本：問：風的顏色是黑色，這是真實的嗎？答：風和黑色是互為因緣的。比如，患有風病的人口中會有辛苦的味道，但醫生不會說風本身有味道，而是說風和味道互為因緣。問：或者有人說風是冷的，不說風是輕的，這是真實的嗎？答：沒有名為冷的風。比如冰雪有冷，但不稱為風。而且，風和冷的名字不同。為什麼呢？比如熱風以及不冷不熱的風，也稱為風。所以，應該依據輕的特性來稱之為風。而且，沒有色、觸等法產生，就稱為風，而不是冷。問：如果風有顏色和味道，有什麼過失？答：風中顏色和味道是不可得的。如果說雖然有，但因為太微細所以不可得，那麼心中也應該憶想分別說有顏色和味道，但事實並非如此。而且，我們不說因中一定有果。所以，如果某件事在果中可以得到，不一定在因中先有。這就是成立四大實有的說法。
《成實論》卷第三 大正藏第 32 冊 No. 1646 《成實論》
《成實論》卷第四
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎根假名品第四十五
問：眼等諸根與四大是一體還是異體？答：從業的因緣，四大成就眼等諸根。所以，眼等諸根不異於四大。而且，佛分別眼的時候，這樣說：在眼睛的肉形中，所有堅硬的依靠堅硬的，名為地種（地大）。所以知道諸根就是四大。為什麼呢？只分別堅等，就沒有眼了。佛想要讓人知道眼是空性的，所以這樣說。如果不是這樣，那麼眼睛中應該另外有堅等。如果堅等中另外有眼，即使分別堅等，也沒有什麼益處。所以，諸根不異於四大。而且，六種經中說，六種是人。如果諸根異於四大，那麼眼等就不能稱為成人因緣。因為色等成就四大，聲音也是成人因緣。
【English Translation】 English version: Question: The color of wind is black. Is this true? Answer: Wind and black color are mutually causal. For example, a person with a wind-related illness may have a bitter taste in their mouth, but a doctor would not say that the wind itself has a taste, but rather that the wind and the taste are mutually causal. Question: Or someone says that wind is cold, but does not say that wind is light. Is this true? Answer: There is no wind called 'cold'. For example, ice and snow have coldness, but are not called wind. Moreover, the names 'wind' and 'cold' are different. Why? For example, hot wind and wind that is neither cold nor hot are also called wind. Therefore, one should refer to the characteristic of lightness to call it wind. Furthermore, the arising of phenomena such as color and touch is called wind, not coldness. Question: If wind has color and taste, what is the fault? Answer: Color and taste in wind are unattainable. If one says that although they exist, they are unattainable because they are too subtle, then one should also mentally recall and differentiate, saying that there are color and taste, but this is not the case. Moreover, we do not say that the effect must be present in the cause. Therefore, if something can be obtained in the effect, it does not necessarily have to be present in the cause beforehand. This is the establishment of the reality of the four great elements (Skt: catvāri mahābhūtāni).
Treatise on the Establishment of Truth (Satyasiddhi Shastra), Volume 3 Taisho Tripitaka, Volume 32, No. 1646, Treatise on the Establishment of Truth
Treatise on the Establishment of Truth, Volume 4
Composed by Harivarman
Translated by Kumarajiva of the Yao Qin Dynasty
◎ Chapter 45: Provisional Names of the Roots (Indriya)
Question: Are the sense faculties such as the eye the same as or different from the four great elements? Answer: Due to the karmic conditions, the four great elements form the sense faculties such as the eye. Therefore, the sense faculties are not different from the four great elements. Moreover, when the Buddha analyzed the eye, he said: 'In the fleshy form of the eye, all that is solid relying on solidity is called the earth element (Skt: pṛthivī-dhātu).' Therefore, it is known that the sense faculties are the four great elements. Why? Because by only analyzing solidity, etc., there is no eye. The Buddha wanted people to know that the eye is empty, so he said this. If not, then there should be solidity, etc., separately in the eye. If there is an eye separately in solidity, etc., then even if one analyzes solidity, etc., there is no benefit. Therefore, the sense faculties are not different from the four great elements. Moreover, the Six Elements Sutra says that the six elements are a person. If the sense faculties are different from the four great elements, then the eye, etc., cannot be called the cause of a person. Because form, etc., constitute the four great elements, and sound is also a cause of a person.
因緣。但六種中。假名為人。故知諸根不異四大。又比丘問佛。何等為眼。佛答。因四大成色。不可見有對。是名為眼。故知不異四大。是比丘利根有智。于眼等根深生疑。世間皆知見色是眼。乃至亦知觸是身。是比丘。于眼等中。生有無疑。所以者何。或有諸師。說五性為五根。或說一性。是比丘。欲試觀佛法故問佛。佛欲示五根皆屬四大。答言比丘是眼。因四大所成色。不可見有對。若法有實。則非因成。因假名法。更成假名。如因樹成林。問曰。或有人言。色成就名為眼。是實云何。答曰。若成就不成就。四大從業因生。名眼等根。若不爾。是比丘。于眼等根中。疑終不可斷。所以者何。佛為說眼等諸根因四大造。是故此比丘。知無實眼法。故知眼等不異四大。又佛處處分別四大。示眼空故。如說以慧不戲論者。謂觀此身份別六種。堅依堅名為地等。如是厭離五種。但有一識。亦如屠牛喻。像步喻經中分別四大。更無有眼。若別有眼。應更分別。又和蹉等諸論議師。亦作是說。以無過故。應當信受。問曰。五根與四大異。所以者何。眼等眼等入攝。四大觸入所攝。又眼等為內入。四大為外入。眼等為根。四大非根。又眼等是造色成就。四大不爾。故知諸根非是四大。答曰。隨因緣故。即事異說。如信等五根。亦
【現代漢語翻譯】 現代漢語譯本 因緣。但六種中，假名為人。因此可知諸根不異於四大（地、水、火、風）。又有比丘問佛：『何者為眼？』佛答：『因四大和合而成色，不可見但有對礙，這便名為眼。』因此可知眼不異於四大。這位比丘利根有智，對於眼等諸根深生疑惑。世間皆知見色是眼，乃至知觸是身。這位比丘對於眼等之中，生起有無的疑惑。這是什麼原因呢？或者有些師父，說五根的自性就是五根，或者說一根的自性就是一根。這位比丘，想要試探觀察佛法，所以問佛。佛想要顯示五根皆屬於四大，回答說：『比丘，這眼，是因四大所成的色，不可見但有對礙。』如果法是真實的，則不是因緣和合而成。因緣和合的假名法，更是成就假名，如同因樹而成林。問：或者有人說，色成就便名為眼，這是真實的，又該如何解釋呢？答：若成就或不成就，四大從業因而生，名為眼等諸根。若不是這樣，這位比丘對於眼等諸根中的疑惑終究無法斷除。這是什麼原因呢？佛為他說眼等諸根因四大所造。因此這位比丘，知道沒有真實的眼法，所以知道眼等不異於四大。又佛在各處分別四大，顯示眼是空性的。如經中所說，以智慧不戲論者，是說觀察此身，分別六種，堅硬依于堅硬名為地等。如此厭離五種，但有一識。也如屠牛的譬喻。《象跡喻經》中分別四大，更沒有其他的眼。若另外有眼，應該另外分別。又和蹉（Vaccha）等諸論議師，也是這樣說的，因為沒有過失，應當信受。問：五根與四大不同，這是什麼原因呢？眼等屬於眼等入所攝，四大屬於觸入所攝。又眼等為內入，四大為外入。眼等為根，四大非根。又眼等是造色成就，四大不是這樣。因此可知諸根不是四大。答：隨順因緣的緣故，即同一件事有不同的說法。如信等五根，也是如此。
【English Translation】 English version Causation. Among the six elements, a person is merely a provisional name. Therefore, it is known that the sense faculties are not different from the four great elements (earth, water, fire, and wind). Furthermore, a Bhikshu asked the Buddha: 'What is the eye?' The Buddha answered: 'It is form arising from the combination of the four great elements, invisible but having resistance; this is called the eye.' Therefore, it is known that the eye is not different from the four great elements. This Bhikshu was sharp-witted and wise, having deep doubts about the sense faculties such as the eye. The world generally knows that seeing form is the eye, and even that touch is the body. This Bhikshu had doubts about the existence or non-existence of the eye and other faculties. Why is this? Because some teachers say that the nature of the five faculties is the five faculties themselves, or that the nature of one faculty is just that one faculty. This Bhikshu, wanting to test and observe the Buddha's Dharma, asked the Buddha. The Buddha, wanting to show that all five faculties belong to the four great elements, answered: 'Bhikshu, this eye is form arising from the four great elements, invisible but having resistance.' If a dharma were real, it would not be formed by causes and conditions. A provisional dharma formed by causes and conditions further creates a provisional name, like a forest formed by trees. Question: Perhaps someone says that the accomplishment of form is called the eye, which is real; how is this to be explained? Answer: Whether accomplished or unaccomplished, the four great elements arise from karmic causes, and are called the sense faculties such as the eye. If it were not so, this Bhikshu's doubts about the sense faculties such as the eye could never be resolved. Why is this? The Buddha explained to him that the sense faculties such as the eye are created by the four great elements. Therefore, this Bhikshu knew that there is no real eye dharma, and therefore knew that the eye and other faculties are not different from the four great elements. Furthermore, the Buddha in various places distinguishes the four great elements, showing that the eye is empty. As it is said in the sutras, those who do not engage in frivolous discussions with wisdom are those who observe this body, distinguishing the six elements, hardness relying on hardness is called earth, and so on. Thus, being disgusted with the five elements, there is only one consciousness. It is also like the analogy of butchering a cow. In the Elephant Footprint Simile Sutra, the four great elements are distinguished, and there is no other eye. If there were another eye, it should be distinguished separately. Furthermore, Vaccha and other debaters also say this, because there is no fault, it should be believed and accepted. Question: The five faculties are different from the four great elements, why is this? The eye and other faculties are included in the eye and other sense bases, while the four great elements are included in the touch sense base. Also, the eye and other faculties are internal sense bases, while the four great elements are external sense bases. The eye and other faculties are faculties, while the four great elements are not faculties. Also, the eye and other faculties are accomplished by produced form, while the four great elements are not. Therefore, it is known that the sense faculties are not the four great elements. Answer: According to the causes and conditions, the same thing is spoken of differently. The same is true of the five faculties such as faith.
名行陰。若四大從業生。眼等所攝。亦名內入。亦名為根。又四大即是成就。如輪等成車。輪即是車。是事亦爾。問曰。不然。如心清凈名為信。信異心異。是事亦爾。答曰。不然。如因清水珠水即為清水。清即是水。如是得信珠。則心池凈。是心凈即是心。又我等於此論中。不說從心有異信。是故此喻非也。又根是假名于成假名因。不得言異。問曰。亦不得言一。答曰。四大成就中。假名為根。亦不但名四大為根。故知諸根不異四大。
分別根品第四十六
問曰。是諸根中。何大偏多。答曰。無有偏多。問曰。若諸大等。何故有能見色。有不能者。答曰。皆從業生。從業生屬眼。四大力能見色。余根亦爾。問曰。若從業生。何故不以一根遍知諸塵。答曰。此業五種差別。有業能為見因。如施燈燭得眼根報。聲等亦爾。業差別故。根力有異。問曰。若是業力。何假諸根。但應從業力識能取諸塵。答曰。不然。現見無根則識不生。所以者何。如盲者不見。聾者不聞。現見事中。因緣無用。此非難也。又法應爾。若無諸根。則識不生。外四大等。無根而生。法應假此。又以諸根嚴眾生身。故從業生。如以得谷因緣業故谷生。亦假種子牙莖枝葉次第而生。此亦如是。問曰。心何故不爾。如眼識以眼為根。亦因次
【現代漢語翻譯】 現代漢語譯本：名為行陰（Xing Yin，五蘊之一，指行為和心理活動）。如果四大（地、水、火、風）從業（Karma，佛教中的業力）而生，被眼等所攝，也稱為內入（Nei Ru，十二處之一，指內在的感官），也稱為根（Gen，六根，指感官）。而且四大就是成就，就像輪子等成就了車子，輪子就是車子，這件事也是如此。問：不對吧，比如心清凈了就叫做信（Xin，信念），信和心是不同的，這件事也是如此。答：不對，比如因為清水珠，水就變成了清水，清就是水。像這樣得到信珠，那麼心池就清凈了，這心凈就是心。而且我們在這部論中，沒有說從心有不同的信，所以這個比喻不對。而且根是假名，對於成就假名的因，不能說不同。問：也不能說相同。答：在四大成就中，假名為根，也不只是稱四大為根，所以知道諸根不異於四大。
分別根品第四十六
問：在這些根中，哪個大（指四大）偏多？答：沒有哪個偏多。問：如果諸大是相等的，為什麼有的能見色（Se，顏色、形態），有的不能呢？答：都是從業而生。從業而生屬於眼，四大力能見色，其餘的根也是這樣。問：如果是從業而生，為什麼不以一個根就能普遍地知道所有的塵（Chen，六塵，指感官對像）呢？答：這個業有五種差別。有的業能作為見的因，比如施捨燈燭得到眼根的報應，聲等也是這樣。因為業的差別，根的力量也有差異。問：如果是業力，為什麼需要諸根呢？只應該從業力，識（Shi，意識）就能取諸塵。答：不對。現在看到沒有根，識就不會產生。為什麼呢？比如盲人看不見，聾子聽不見。在現在看到的事情中，因緣沒有用處，這不是難題。而且法（Dharma，佛法）本來就應該這樣。如果沒有諸根，識就不會產生。外面的四大等，沒有根也能產生，法應該假借這些。而且用諸根來莊嚴眾生的身體，所以從業而生。比如因為得到谷的因緣業，所以谷產生，也假借種子、牙、莖、枝葉次第而生。這件事也是這樣。問：心為什麼不是這樣呢？比如眼識以眼為根，也因為次第。
【English Translation】 English version: It is called Xing Yin (one of the Five Skandhas, referring to actions and mental activities). If the Four Great Elements (earth, water, fire, wind) arise from Karma (cause and effect in Buddhism), and are encompassed by the eye and so on, it is also called Nei Ru (one of the Twelve Entrances, referring to internal sense organs), and also called Gen (the Six Roots, referring to sense organs). Moreover, the Four Great Elements are the accomplishment, just as wheels and so on accomplish a cart, the wheel is the cart, and this matter is also like this. Question: That's not right, for example, when the mind is pure, it is called Xin (faith), faith and mind are different, this matter is also like this. Answer: That's not right, for example, because of the clear water pearl, water becomes clear water, clear is water. Like this, obtaining the faith pearl, then the mind pool is purified, this mind purity is the mind. Moreover, in this treatise, we do not say that there is different faith from the mind, so this analogy is not correct. Moreover, Gen is a provisional name, for the cause of accomplishing the provisional name, it cannot be said to be different. Question: It also cannot be said to be the same. Answer: In the accomplishment of the Four Great Elements, the provisional name is Gen, and it is not only called the Four Great Elements as Gen, so it is known that the various Gen are not different from the Four Great Elements.
Chapter Forty-Six: Distinguishing the Roots
Question: Among these roots, which of the Great Elements (referring to the Four Great Elements) is more prevalent? Answer: None is more prevalent. Question: If the Great Elements are equal, why can some see Se (color, form), and some cannot? Answer: All arise from Karma. Arising from Karma belongs to the eye, the power of the Four Great Elements can see color, and the other roots are also like this. Question: If it arises from Karma, why can't one root universally know all the Chen (the Six Dusts, referring to sense objects)? Answer: This Karma has five kinds of differences. Some Karma can be the cause of seeing, such as giving lamps and candles to receive the retribution of the eye root, and so on for sound. Because of the difference in Karma, the power of the roots also differs. Question: If it is the power of Karma, why are the various roots needed? Only from the power of Karma should Shi (consciousness) be able to take all the Chen. Answer: That's not right. Now seeing that without roots, consciousness will not arise. Why? For example, the blind cannot see, the deaf cannot hear. In matters that are now seen, cause and condition are useless, this is not a difficult question. Moreover, the Dharma (Buddhist teachings) should be like this. If there are no roots, consciousness will not arise. The external Four Great Elements, etc., can arise without roots, the Dharma should borrow these. Moreover, the body of sentient beings is adorned with the various roots, so it arises from Karma. For example, because of the Karma of obtaining grain, grain arises, and it also borrows seeds, sprouts, stems, branches, and leaves in sequence to arise. This matter is also like this. Question: Why isn't the mind like this? For example, eye consciousness takes the eye as its root, and also because of sequence.
第滅心。心但以次第滅心為根。更無有如眼等根處應說因緣答曰。定有五塵。定有五識。心不如是。又心法應爾。但以次第滅心為根。更不須余。如過去未來法。雖無而意能緣。心法如是。此事亦然。又是事與汝法同。汝法色等塵中。識待根而生。待次第滅心。意識得生。問曰。若意識更無根者。為依何處。答曰。依四大身。問曰。無色界復何所依。答曰。無色界識無所依。法應如是。無依而住。所以者何。相差別故。意識能知有無。若有色則依。無色亦能住。故無色界。亦無依而住。又眾緣合故識生。如經中說因意緣法則意識生。此何所依。非如人依壁等。一切諸法。皆住自性。
根等大品第四十七
問曰。諸外道說。五根從五大生。是實云何。答曰。無也。所以者何。虛空無故。是事已明。是故不從五大生也。問曰。諸外道言。眼中火大多。所以者何。似業因故。因施明得眼。如經中說。施衣得色。施食得力。施乘得樂。施燈得眼。是故眼中火大多。又眼假明能見。離明則不見。故知火大多。又火能遠照。眼有光故。能遠對色。又言。人死眼還歸日。故知日為本性。又眼定能見色。色屬火故。還見自性。如是虛空地水風等。隨根遍多。人死耳根還歸虛空。耳定能聞聲。聲屬虛空。余亦如是。是故根中
【現代漢語翻譯】 現代漢語譯本： 破滅心。心只是以次第破滅的心為根本。再沒有像眼等根處需要說明因緣的。回答說：一定有五塵（色、聲、香、味、觸五種外境）。一定有五識（眼識、耳識、鼻識、舌識、身識）。心不是這樣。而且心法應當是這樣，只是以次第破滅的心為根本，不再需要其他的。如同過去和未來的法，雖然不存在，但意識能夠緣取。心法就是這樣。這件事也是這樣。而且這件事與你的法相同。你的法中，色等塵中，識依賴根而生，依賴次第破滅的心，意識才能產生。問：如果意識再沒有根的話，依靠什麼地方呢？答：依靠四大身（地、水、火、風）。問：無色界（沒有物質存在的境界）又依靠什麼呢？答：無色界的識沒有所依。法應當是這樣，沒有依靠而住。為什麼呢？因為相有差別。意識能夠知道有和無。如果有色，就有所依；沒有色，也能安住。所以無色界，也沒有依靠而住。而且眾緣和合，所以識產生。如經中所說，因意緣法，則意識生。這依靠什麼呢？不是像人依靠墻壁等。一切諸法，都安住于自性。
根等大品第四十七
問：那些外道說，五根（眼、耳、鼻、舌、身）從五大（地、水、火、風、空）產生。這是真實的嗎？答：不是真實的。為什麼呢？因為虛空不存在的緣故。這件事已經很明白了。所以不是從五大產生的。問：那些外道說，眼中火大最多。為什麼呢？因為類似業因的緣故。因為佈施光明而得到眼睛，如經中所說。佈施衣服得到顏色，佈施食物得到力量，佈施車乘得到快樂，佈施燈得到眼睛。所以眼中火大最多。而且眼睛藉助光明才能看見，離開光明就看不見。所以知道火大最多。而且火能遠照，眼睛有光，所以能遠距離地對色。又說，人死後眼睛還歸於太陽。所以知道太陽是本性。而且眼睛一定能看見火，火屬於火大，還見自性。像這樣虛空、地、水、風等，隨著根而普遍增多。人死後耳根還歸於虛空，耳朵一定能聽到聲音，聲音屬於虛空，其餘的也是這樣。所以根中
【English Translation】 English version: The destruction of the mind. The mind takes the successively ceasing mind as its root. There are no other roots or places like the eye that require explanation of their causes and conditions. The answer is: There are definitely five dusts (rupa, shabda, gandha, rasa, sparshtavya - forms, sounds, smells, tastes, and tactile objects). There are definitely five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). The mind is not like that. Moreover, the dharma of the mind should be such that it takes the successively ceasing mind as its root, and nothing else is needed. Just like the past and future dharmas, although they do not exist, the mind can cognize them. The dharma of the mind is like that. This matter is also like that. Moreover, this matter is the same as your dharma. In your dharma, among the dusts such as form, consciousness arises dependent on the root, and dependent on the successively ceasing mind, mind-consciousness can arise. Question: If mind-consciousness has no root, what does it rely on? Answer: It relies on the four great elements of the body (earth, water, fire, wind). Question: What do the formless realms (the realms where there is no material existence) rely on? Answer: The consciousness of the formless realms has nothing to rely on. The dharma should be like that, abiding without reliance. Why? Because the characteristics are different. Consciousness can know existence and non-existence. If there is form, there is reliance; if there is no form, it can also abide. Therefore, the formless realms also abide without reliance. Moreover, consciousness arises from the combination of various conditions. As it is said in the sutras, 'Because of the mind and the object, mind-consciousness arises.' What does this rely on? It is not like a person relying on a wall. All dharmas abide in their own nature.
Chapter 47: The Great Chapter on Roots, etc.
Question: Those non-Buddhist say that the five roots (eye, ear, nose, tongue, body) arise from the five great elements (earth, water, fire, wind, space). Is this true? Answer: It is not true. Why? Because space does not exist. This matter is already very clear. Therefore, they do not arise from the five great elements. Question: Those non-Buddhists say that there is more of the fire element in the eye. Why? Because it is similar to the cause of karma. Because of giving light, one obtains eyes, as it is said in the sutras. Giving clothes obtains color, giving food obtains strength, giving vehicles obtains happiness, giving lamps obtains eyes. Therefore, there is more of the fire element in the eye. Moreover, the eye can see with the help of light, and cannot see without light. Therefore, it is known that there is more of the fire element. Moreover, fire can shine far, and the eye has light, so it can see colors from a distance. It is also said that when a person dies, the eyes return to the sun. Therefore, it is known that the sun is the original nature. Moreover, the eye can definitely see fire, and fire belongs to the fire element, so it sees its own nature. Like this, space, earth, water, wind, etc., increase universally with the roots. When a person dies, the ear returns to space, and the ear can definitely hear sounds, and sounds belong to space, and the rest are also like that. Therefore, in the roots
諸大。應有多少。答曰。汝言似業因者。是事不然。所以者何。或見有果不似業因。如說施食得五事報。又若眼中明多。則應不假外明如燈燭等。又若眼假外明故名火多者。則耳等根中。空等亦應多不假外空等。而實假外。是故非因。又水能益眼。如人洗眼眼即明瞭。則應水多。又火能壞眼。如日光等。若是自性。不應自壞。故知非火多也。又天眼離明亦能見色。是故眼不屬火。又月明中。亦得見色。月非火性。又眼法能爾。或有眼待明能見。有不待明而見。如眼得空等因緣。雖不到色而能遠見。眼法如是。不應憶想分別謂火大多。又汝言離明則不見者。若離虛空憶念及色。亦不能見。則虛空等。亦應皆多。又非一切眼皆假外明。如鴟鵂等禽。貓貍等獸。不假外明。亦能得見。故非火多。又火是明照。常有熱相。眼不如是。若汝言眼有光明能遠對色。是事已破。眼無光故。若言還歸於日。眼則是常。又日等非根。眼何故歸。又若日死。日根及日。復何所歸。是故不然。又上天死時。眼何所歸。上無日故。又虛空無作。則無所歸。又諸根無去。以有為法念念滅故。汝言眼定能見色。色屬火故。還見自性。是事不然。無用因故。聲屬空等。亦如是。是故汝言於五根中諸大偏多。是事已破。問曰。有論師言。一根一性。地中
求那多故。有香能髮香知。水火風中。有味色觸故。能發味色觸知。是實云何。答曰。我先說不定。地中有香。余物亦有。是故非因。又諸大合生。不見有地離水等者。若地有香故。能髮香知。亦應髮色等知。以地中具四求那故。問曰。香但是地。有鼻屬地。故獨能知香。答曰。地之求那但是地。有鼻應盡知。又水但有冷觸。火但有熱觸。應以舌眼能知。而實不然。又無陀羅驃故。則無有根。又諸根力用謂與塵合。故知生。和合已破。則無根用。是故無有一性為根。
根無知品第四十八
問曰。諸根為到塵故知。為不到能知。答曰。非根能知。所以者何。若根能知塵。則可一時遍知諸塵。而實不能。是故以識能知。汝心或謂根待識共知。不離識知者。是事不然。無有一法待余法故。能有所作。若眼能知。何須待識。又若根能知應當分別。是為根業。是為識業。問曰。照是根業。知是識業。答曰。此非分別。云何名照。汝法中。耳等諸根。非是火性。不應能照。若諸根于識如燈者。今諸根更應有照者。如燈則照復有照。如是無窮。若更無照者。但根能照。亦應無根。但識能知。是故照非根業。又根非能知。如燈能照而不能知。必能為識作依。是名根業。是故但識能知。非諸根也。若有識則知。無識則不知。
如有火則熱。無火則無熱。當知從火有熱。問曰。經中說。以眼見色。不應取相。耳等亦爾。故知眼能取色。又眼等名根。若不能知。何以名根。又經中說。我諸弟子。于微細事。能知如眼所見。若眼不能見。佛諸弟子。則無所見。是事不可。是故諸根定能取塵。又以根取塵。以識分別。是則根識有異。答曰。經中佛自說。眼是門為見色故。是故眼非能見。以眼為門。識于中見。故說眼見。問曰。亦說意是門。為知法故。可以意為門。而非知乎。答曰。意亦以次第滅心為門。是故意不能知。意識能知。又經中佛說。眼欲好色。眼是色法。無分別故。實不欲也。是識欲耳。又佛說眼所識是色。識能識色。眼實不識。又世間人。以世俗故。說眼能見耳能聞。佛亦隨說。何者但色可見。余不可見。佛亦說見貪慾等過。又世間言月盡。佛亦隨說。如貧賤人字為富貴。佛亦隨名。佛意不欲與世間諍。如摩伽羅母等。是故當知。隨世語故。佛說眼見。問曰。世間何故作如是語。答曰。隨眼識所因。於是因中。說名為見。如說彼人見此人見。如說人作罪福等諸佛天神見。又如說以左眼見右眼見。又說以日明見月明見。或虛空見。或向中見。若門中見。如煮物中。言此人煮彼人煮。或言以草木薪煮。牛糞煮。油煮酥煮。火煮日煮。實是
【現代漢語翻譯】 現代漢語譯本： 如有火，則有熱。沒有火，就沒有熱。應當知道熱是從火產生的。有人問：經中說，用眼睛看顏色，不應該執著于外相，耳朵等也是如此。因此可知眼睛能夠攝取顏色。而且眼睛等被稱為『根』（indriya，感覺器官），如果不能知覺，為何稱為『根』呢？還有經中說，我的弟子們，對於細微的事情，能夠像眼睛所見一樣知曉。如果眼睛不能見，佛的弟子們就什麼也看不見。這是不可能的。所以諸根一定能夠攝取塵境。而且用根攝取塵境，用識（vijñāna，意識）來分別，那麼根和識是有區別的。 回答說：經中佛自己說，眼睛是門，爲了看見顏色。因此眼睛不是能見的主體，而是以眼睛為門，識在其中看見。所以說眼睛看見。有人問：也說意（manas，意根）是門，爲了知曉法（dharma，事物、法則）。可以把意作為門，但意本身並不能知曉嗎？回答說：意也是以次第滅去的心為門，所以意本身不能知曉，是意識能夠知曉。而且經中佛說，眼睛貪求美好的顏色，眼睛是色法（rūpa-dharma，物質現象），沒有分別能力，所以實際上不是眼睛貪求，而是識在貪求。而且佛說眼睛所識別的是顏色，是識能夠識別顏色，眼睛實際上不能識別。而且世間人，因為世俗的習慣，說眼睛能見，耳朵能聞，佛也隨順世俗的說法。何況只有顏色才能被看見，其餘的不能被看見，佛也說看見貪慾等的過患。而且世間人說月亮消失了，佛也隨順世俗的說法。比如貧窮的人把名字取為富貴，佛也隨順這個名字。佛的意思是不想與世間爭論。如同摩伽羅母（makara-mātā，鱷魚媽媽）等。因此應當知道，因為隨順世俗的語言，佛才說眼睛看見。有人問：世間人為什麼會這樣說呢？回答說：隨順眼識所產生的原因，在這個原因中，說名為見。比如人們說某人看見某人，如同說人作罪作福等，諸佛天神看見。又如同說用左眼看見，用右眼看見。又說用日光看見，用月光看見，或者在虛空中看見，或者在向陽處看見，或者在門中看見。如同煮東西，說某人煮，或者說用草木柴薪煮，用牛糞煮，用油煮，用酥油煮，火煮，太陽煮，實際上是...
【English Translation】 English version: If there is fire, there is heat. If there is no fire, there is no heat. It should be known that heat arises from fire. Someone asks: In the sutras, it is said that when seeing form with the eye, one should not grasp at the characteristics. The same applies to the ear and so on. Therefore, it is known that the eye can apprehend form. Moreover, the eye and so on are called 『indriya』 (sense organs), if they cannot perceive, why are they called 『indriya』? Also, in the sutras, it is said that my disciples can know subtle matters as if seen by the eye. If the eye cannot see, then the Buddha's disciples would see nothing. This is impossible. Therefore, the sense organs must be able to apprehend sense objects. Furthermore, the sense organs apprehend sense objects, and the 『vijñāna』 (consciousness) distinguishes them, so the sense organs and consciousness are different. The answer is: In the sutras, the Buddha himself said that the eye is a door for seeing form. Therefore, the eye is not the one that sees, but the 『vijñāna』 sees through the eye as a door. That is why it is said that the eye sees. Someone asks: It is also said that the 『manas』 (mind) is a door for knowing 『dharma』 (things, principles). Can the mind be regarded as a door, but not know itself? The answer is: The mind also uses the successively ceasing mind as a door, so the mind itself cannot know, but the consciousness can know. Moreover, in the sutras, the Buddha said that the eye desires beautiful forms, but the eye is 『rūpa-dharma』 (material phenomenon), without the ability to discriminate, so it is actually not the eye that desires, but the consciousness that desires. Furthermore, the Buddha said that what the eye cognizes is form, and it is the consciousness that can cognize form, the eye does not actually cognize. Moreover, people in the world, due to worldly customs, say that the eye can see and the ear can hear, and the Buddha also follows worldly speech. Besides, only form can be seen, and other things cannot be seen, but the Buddha also speaks of seeing the faults of greed and so on. Moreover, people in the world say that the moon has disappeared, and the Buddha also follows worldly speech. For example, a poor person names themselves 『wealthy and noble』, and the Buddha also follows that name. The Buddha's intention is not to argue with the world. Like 『makara-mātā』 (crocodile mother) and so on. Therefore, it should be known that because of following worldly language, the Buddha says that the eye sees. Someone asks: Why do people in the world say this? The answer is: Following the cause from which eye-consciousness arises, in this cause, it is called seeing. For example, people say that someone sees someone, just as it is said that people do good or bad deeds, and the Buddhas and gods see. Also, it is said that one sees with the left eye, or sees with the right eye. Also, it is said that one sees with sunlight, or sees with moonlight, or sees in empty space, or sees in a sunny place, or sees in a doorway. Like cooking something, it is said that someone is cooking, or it is said that one cooks with grass, wood, firewood, cow dung, oil, ghee, fire, or the sun, but in reality it is...
火煮。余假得名。如是但識能見。眼得其名。又是語不盡應言以眼門見色。又眼是人所用具。人是假名作者。應有用具。又因眼識見。名為眼見。如床上人笑名為床笑。又眼系識業故。中說識業。如手足等繫在於人。是中人業名為手業。又眼識因眼。因中說果。如言某人燒某聚落。如言食金名食為命。草為牛羊。是皆因中說果。如是從眼生識。能見色故。名為眼見。又識近眼見色。便名眼見。如牧牛近水便言在水。又以眼故。分別眼識。是故眼中置眼識業。如杖婆羅門。又眼能成眼識。是故於中說眼識業。如財物損減。名人損減。財物增長。名人增長。又眼識與眼和合。故能見名為眼見。如木與人合而能打名木人打。如墨染合衣故名墨衣。又諸法互說。如慧業于受等中說。又應言以眼識見色。略中語故。但言眼見。又如藥石隨一受名。汝言若不能見何以名根。今當答。此眼等五法。勝餘色等。故名為根。問曰。眼等五法。與余色等。此十法俱不知塵。如離眼等則識不生。若離色等。識亦不生。以何為勝。答曰。以諸根故。識得差別。名眼識耳識等。如鼓與桴合而有音。以鼓勝故。名曰鼓音。如地與谷等合而生牙。以谷勝故。名為谷牙。諸識亦爾。隨所依處。得差別名。不以緣故。若說色識。則容生疑。為是眼識。為是
【現代漢語翻譯】 現代漢語譯本： 火煮。其餘都是假借的名義。像這樣，僅僅是識能夠見，眼睛才得到『眼』這個名稱。而且，這樣說並沒有完全表達清楚，應該說通過眼門才能看見顏色。而且，眼睛是人所使用的工具，人是假借的名義的作者，應該有使用工具。而且，因為眼識的緣故才能看見，所以稱為『眼見』，就像床上的人笑稱為『床笑』。而且，眼睛與識業相關聯，所以中間說的是識業，就像手腳等與人相關聯，這裡人的業就稱為手業。而且，眼識依靠眼睛，這是在原因中說了結果，就像說某人燒了某個村落。就像說吃金子就叫做以食物為生命，草對於牛羊來說也是如此。這些都是在原因中說了結果。像這樣，從眼睛產生識，能夠看見顏色，所以稱為『眼見』。而且，識靠近眼睛看見顏色，就稱為『眼見』，就像牧牛人靠近水邊就說在水裡。而且，因為眼睛的緣故，才能分辨眼識，所以眼睛中安置了眼識的業，就像手杖和婆羅門。而且，眼睛能夠成就眼識，所以在這裡說了眼識的業，就像財物減少，就說人減少了，財物增長，就說人增長了。而且，眼識與眼睛和合，所以能夠看見，稱為『眼見』，就像木頭與人合在一起能夠打人，就叫做木人打人。就像墨水染合了衣服，所以叫做墨衣。而且，諸法是互相說的，就像慧業在受等之中說。而且，應該說通過眼識才能看見顏色，因為省略的緣故，所以只說眼見。而且，就像藥物和石頭，隨便取一個名字。你問如果不能看見，為什麼稱為根？現在我來回答。這眼等五法，勝過其餘的色等，所以稱為根。問：眼等五法，與其餘的色等，這十法都不知道塵埃。如果離開眼等，識就不會產生，如果離開色等，識也不會產生，以什麼為殊勝呢？答：因為諸根的緣故，識才得以區分，名為眼識、耳識等。就像鼓與鼓槌合在一起才有聲音，因為鼓殊勝的緣故，所以叫做鼓音。就像地與穀物等合在一起才生長出牙，因為穀物殊勝的緣故，所以叫做谷牙。諸識也是這樣，隨著所依靠之處，得到不同的名稱，不是因為緣的緣故。如果說色識，就容易產生疑問，這是眼識，還是...
【English Translation】 English version: 'Fire-cooked.' The rest are borrowed names. Thus, it is only consciousness that can see, and the eye obtains the name 'eye.' Moreover, this statement is not entirely clear; it should be said that one sees colors through the eye-door. Furthermore, the eye is a tool used by a person, and the person is the author of the borrowed name; there should be a user of the tool. Moreover, because of eye-consciousness, one can see, so it is called 'eye-seeing,' just as a person laughing in bed is called 'bed-laughing.' Moreover, the eye is related to the karma of consciousness, so the karma of consciousness is mentioned in the middle, just as hands and feet are related to a person, and here the person's karma is called hand-karma. Moreover, eye-consciousness relies on the eye; this is stating the result in the cause, just as saying someone burned down a village. Just as saying eating gold is called taking food as life, grass is the same for cattle and sheep. These are all stating the result in the cause. Thus, from the eye arises consciousness, which can see colors, so it is called 'eye-seeing.' Moreover, when consciousness is near the eye and sees colors, it is called 'eye-seeing,' just as a cowherd near the water is said to be in the water. Moreover, because of the eye, eye-consciousness can be distinguished, so the karma of eye-consciousness is placed in the eye, like a staff and a Brahmin. Moreover, the eye can accomplish eye-consciousness, so the karma of eye-consciousness is mentioned here, just as when wealth decreases, it is said that the person decreases, and when wealth increases, it is said that the person increases. Moreover, eye-consciousness is united with the eye, so it can see and is called 'eye-seeing,' just as wood and a person combined can hit someone, so it is called a wooden person hitting. Just as ink dyes and combines with clothing, so it is called ink-clothing. Moreover, all dharmas are spoken of mutually, just as the karma of wisdom is spoken of in feeling, etc. Moreover, it should be said that one sees colors through eye-consciousness; because of abbreviation, it is only said 'eye-seeing.' Moreover, like medicine and stone, one name is taken at random. You ask, if it cannot see, why is it called a root (indriya)? Now I will answer. These five dharmas, eye (caksu), etc., are superior to the remaining form (rupa), etc., so they are called roots. Question: The five dharmas, eye, etc., and the remaining form, etc., these ten dharmas do not know dust (rajas). If one is separated from the eye, etc., consciousness will not arise; if one is separated from form, etc., consciousness will also not arise. What is superior? Answer: Because of the roots, consciousness is distinguished and named eye-consciousness (caksur-vijnana), ear-consciousness (srotra-vijnana), etc. Just as a drum and a drumstick combine to produce sound, because the drum is superior, it is called drum-sound. Just as earth and grain, etc., combine to produce a sprout, because the grain is superior, it is called grain-sprout. All consciousnesses are also like this; according to the place of reliance, they obtain different names, not because of the condition (pratyaya). If one speaks of form-consciousness, doubt may easily arise: is it eye-consciousness, or is it...
緣色意識。又根中有識。塵中無識。又于眼等中。生我癡心。又識所依處。是根非塵。又在自身數中名根非塵。又是人所用具名根非塵。又根是眾生數非塵。又根不通利則識不明。若根清凈。則識明瞭。又以諸根上中下故。識隨差別。以此等緣故名為勝。又根是不共。一塵可得多人共有。又根與識。一業果報。塵不如是。又根是因。塵是緣。所以者何。以根異故識有差別。不以塵故。如種是因。地等是緣。隨種異故。互有差別。因勝緣故。得名為根。汝言我弟子于微細事。如眼所見。是隨俗語。世間人眼中說見。故言如眼所見。如佛說偈。明達近智。如舌知味。舌雖不知。不同瓢杓。意依于舌生舌識故。言舌知味。依眼生識名為眼見。故言佛弟子如眼所見。汝言以根取塵。以識分別是事。已答。根無知故。又汝等不說根思惟知我有差別相。是故諸根不能取塵。又汝等諸知不待根生。所以者何。大及我等。先根而生。又汝大等諸諦。無本性故。則應皆無。汝法本性。變為大等。本性法無。是事已說。是則無根。
根塵合離品第四十九
問曰。汝言識能知非根知。是事已成。今為根塵合故識生。為離故生耶。答曰。眼識不待到故知塵。所以者何。月等遠物。亦可得見。月色不應離香而來。又假空與明故得見色
【現代漢語翻譯】 現代漢語譯本 緣於色的意識。而且根中有識，塵中無識。又在眼等之中，產生『我』的癡心。而且識所依賴的地方，是根而不是塵。又在自身數量中稱為根而不是塵。又是人所使用的器具，稱為根而不是塵。而且根是眾生數量的一部分，塵不是。而且根如果不通暢順利，那麼識就不明瞭。如果根清凈，那麼識就明瞭。又因為諸根有上中下之分，識也隨之有差別。因為這些緣故，根被稱為殊勝。而且根是不共有的，一個塵可以被很多人共有。而且根與識，是同一業的果報，塵不是這樣。而且根是因，塵是緣。為什麼這麼說呢？因為根不同，所以識有差別，而不是因為塵不同。就像種子是因，土地等是緣，隨著種子不同，互相之間有差別。因為因勝過緣，所以被稱為根。你說我的弟子對於微細的事情，就像眼睛所見一樣，這是隨順世俗的說法。世間人眼中說『見』，所以說『如眼所見』。如佛所說偈語，明瞭通達接近智慧，就像舌頭知道味道一樣。舌頭雖然不知道，但不同於瓢和勺。因為意識依賴於舌頭而產生舌識，所以說舌頭知道味道。依賴於眼睛產生識，稱為眼睛看見，所以說佛的弟子如眼睛所見。你說用根來獲取塵，用識來分別這些事情，我已經回答過了，因為根沒有知覺。而且你們不說根能思考知道『我』有差別相，所以諸根不能獲取塵。而且你們所說的諸知，不依賴於根而產生。為什麼這麼說呢？因為大梵天（Mahābrahmā）及我等，先於根而生。而且你們所說的大梵天等諸諦，因為沒有本性，所以應該都是沒有的。你們的法本性，變為大梵天等，本性法是沒有的，這件事已經說過了。這樣就沒有根了。
根塵合離品第四十九
問：你說識能夠知覺，而不是根能夠知覺，這件事已經成立了。現在要問，是因為根塵結合所以識產生，還是因為分離所以識產生呢？答：眼識不依賴於到達塵而知覺塵。為什麼這麼說呢？月亮等遙遠的物體，也可以被看見。月亮的顏色不應該離開香味而來。而且憑藉空間和光明，所以能夠看見顏色。
【English Translation】 English version Consciousness arises dependent on color. Furthermore, there is consciousness in the sense organs (root), but not in the sense objects (dust). Moreover, in the eye and other sense organs, the deluded thought of 'I' arises. And the place where consciousness relies is the sense organ, not the sense object. Also, it is counted among one's own possessions as a sense organ, not a sense object. Furthermore, it is a tool used by people, called a sense organ, not a sense object. Moreover, the sense organ is part of the number of sentient beings, not the sense object. And if the sense organ is not clear and unobstructed, then consciousness will not be clear. If the sense organ is pure, then consciousness will be clear. Also, because the sense organs have superior, middling, and inferior qualities, consciousness varies accordingly. For these reasons, the sense organ is called superior. Moreover, the sense organ is not shared; one sense object can be shared by many. Furthermore, the sense organ and consciousness are the result of the same karma; the sense object is not like this. Moreover, the sense organ is the cause, and the sense object is the condition. Why is this so? Because if the sense organ is different, then consciousness is different, but not because the sense object is different. Just as the seed is the cause, and the earth and other elements are the conditions, and as the seed differs, there are differences between them. Because the cause is superior to the condition, it is called a sense organ. You say that my disciples, regarding subtle matters, say 'as seen by the eye,' which is following conventional speech. People in the world say 'see' with the eye, so they say 'as seen by the eye.' As the Buddha said in a verse, clear understanding approaches wisdom, just as the tongue knows taste. Although the tongue does not know, it is not the same as a ladle or spoon. Because consciousness relies on the tongue to produce tongue consciousness, it is said that the tongue knows taste. Relying on the eye to produce consciousness is called seeing with the eye, so it is said that the Buddha's disciples see as with the eye. You say that the sense organ takes the sense object, and consciousness distinguishes these things; I have already answered that, because the sense organ has no awareness. Moreover, you do not say that the sense organ thinks and knows that 'I' have different characteristics, therefore the sense organs cannot take the sense objects. Moreover, your knowledges do not arise dependent on the sense organs. Why is this so? Because Mahābrahmā (大梵天) and I, etc., are born before the sense organs. Moreover, your truths such as Mahābrahmā, because they have no inherent nature, should all be non-existent. Your inherent nature of the Dharma, transforms into Mahābrahmā, etc.; the inherent nature of the Dharma is non-existent, this matter has already been discussed. Thus, there are no sense organs.
Chapter 49: The Combination and Separation of Sense Organs and Sense Objects
Question: You say that consciousness is able to know, not the sense organ is able to know; this matter has already been established. Now I ask, is consciousness produced because the sense organ and sense object combine, or is it produced because they separate? Answer: Eye consciousness does not rely on reaching the sense object to know the sense object. Why is this so? Distant objects such as the moon can also be seen. The color of the moon should not come from the fragrance. Moreover, it is by relying on space and light that color can be seen.
。若眼到色。則間無空明。如眼篦觸眼則不得見。當知眼識不到而知。耳識二種。或到故知。或不到而知。耳鳴以到故知。雷聲則不到而知。餘三識皆到根而知。所以者何。現見此三。根與塵和合故可得知。意根無色故。無到不到。問曰。汝言眼色不到而知。是事不然。所以者何。眼中有光。是光能去見色。光是火物。眼從火生。火有光故。又若不到能見。何故不見一切色耶。以眼光去有所障礙。不遍到故。不見一切。又經中說。三事和合故名為觸。若不到者。云何和合。又五根皆是有對。以塵中障礙故名有對。鼻香中。舌味中。身觸中。眼色中。耳聲中。若不到則無障礙。又現在五塵中知生。是故五識到故能知。若不到能知。亦應知過去未來色。而實不知。又眾緣合故知生。是故眼光去與塵合。以光到色故名和合。聲亦以到耳故聞。所以者何。人在遠處小語則不聞。若聲如色不到而知。小聲亦應可聞。而實不聞。故知以到故聞。又聲可遠聞。若不到聞。則無遠近。又聲以壁障。則不可聞。若不到可聞。雖障亦應聞。又聲遠聞則不了。近聞則了。若不到而聞。則無差別。以到耳故。有是差別。故知音聲到故可聞。又聲順風則了。逆風不然。故知到故可聞。又聲可盡聞。若不到而聞。不應盡聞。如色不到而見故不盡見。
【現代漢語翻譯】 現代漢語譯本： 如果眼根接觸到色塵（rupa，可見之物），那麼中間就沒有空隙和光明。就像眼睫毛碰到眼睛就看不見東西一樣。應當知道眼識並非通過接觸而知覺。耳識有兩種情況：或者通過接觸而知覺，或者不通過接觸而知覺。耳鳴是因為接觸而知覺，雷聲則是不通過接觸而知覺。其餘三種識（鼻識、舌識、身識）都是接觸到根（indriya，感覺器官）而知覺。為什麼呢？因為可以清楚地看到這三種識，根與塵（visaya，感覺對像）和合才能被知覺。意根（manas）沒有形色，所以不存在接觸或不接觸的問題。 有人問：『你說眼根不接觸色塵也能知覺，這是不對的。為什麼呢？因為眼睛中有光，是光能夠去看到色塵。光是火的屬性，眼睛是從火產生的，火有光。而且，如果不到達就能看見，為什麼不能看見一切色塵呢？』 回答：『因為眼光去觀察時有所障礙，不能普遍到達，所以不能看見一切。而且，經中說，三種事物和合才叫做觸（sparsha，接觸）。如果不到達，怎麼能和合呢？而且，五根（panchendriya，五種感覺器官）都是有對的，因為在塵中有障礙所以叫做有對。鼻根在香塵中，舌根在味塵中，身根在觸塵中，眼根在色塵中，耳根在聲塵中。如果不到達就沒有障礙。而且，現在在五塵中知覺產生，所以五識（pancha-vijnana，五種感覺意識）到達才能知覺。如果不到達就能知覺，也應該能知覺過去和未來的色塵，但實際上不能。而且，眾緣（hetu-pratyaya，各種條件）聚合知覺才能產生。所以眼光出去與塵和合，因為光到達色塵才叫做和合。聲音也是因為到達耳朵才能聽見。為什麼呢？人在遠處小聲說話就聽不見。如果聲音像色塵一樣不接觸也能知覺，小聲也應該能聽見，但實際上聽不見，所以知道是因為到達才能聽見。而且，聲音可以遠距離聽到，如果不接觸就能聽到，就沒有遠近之分了。而且，聲音被墻壁阻擋就聽不見，如果不接觸也能聽到，即使有阻擋也應該能聽見。而且，遠距離聽到的聲音不清楚，近距離聽到的聲音清楚。如果不接觸就能聽到，就沒有差別了。因為到達耳朵才有這些差別，所以知道聲音到達才能聽見。而且，聲音順風就聽得清楚，逆風就聽不清楚，所以知道到達才能聽見。而且，聲音可以完全聽到，如果不接觸就能聽到，就不應該完全聽到，就像色塵不接觸就能看見所以不能完全看見一樣。』
【English Translation】 English version: If the eye encounters form (rupa), then there is no space or clarity in between. Just as when an eyelash touches the eye, one cannot see. It should be known that eye-consciousness does not know through contact. There are two kinds of ear-consciousness: either it knows through contact, or it knows without contact. Tinnitus is known through contact, while the sound of thunder is known without contact. The remaining three consciousnesses (nose, tongue, body) all know by contacting the root (indriya). Why? Because it is clearly seen that these three, the root and the object (visaya) must combine to be known. The mind-root (manas) has no form, so there is no question of contact or non-contact. Someone asks: 'You say that the eye does not contact form and yet knows it; this is not so. Why? Because there is light in the eye, and this light can go and see form. Light is an attribute of fire, and the eye is born from fire, which has light. Moreover, if one can see without reaching, why can't one see all forms?' The answer: 'Because when the eye-light goes to observe, it is obstructed and cannot reach everywhere, so it cannot see everything. Moreover, the sutras say that the combination of three things is called contact (sparsha). If it does not reach, how can it combine? Moreover, the five roots (panchendriya) are all 'with opposition' (有對), because there is obstruction in the objects, so they are called 'with opposition'. The nose-root is in the object of smell, the tongue-root is in the object of taste, the body-root is in the object of touch, the eye-root is in the object of form, and the ear-root is in the object of sound. If it does not reach, there is no obstruction. Moreover, present awareness arises in the five objects, so the five consciousnesses (pancha-vijnana) can know because they reach. If one could know without reaching, one should also be able to know past and future forms, but in reality, one cannot. Moreover, awareness arises from the combination of various conditions (hetu-pratyaya). Therefore, the eye-light goes out and combines with the object, and it is called combination because the light reaches the form. Sound is also heard because it reaches the ear. Why? Because when a person speaks softly at a distance, it cannot be heard. If sound, like form, could be known without contact, even a soft sound should be heard, but in reality, it is not heard, so it is known that it is heard because it reaches. Moreover, sound can be heard from a distance; if it could be heard without reaching, there would be no distinction between near and far. Moreover, sound is blocked by a wall and cannot be heard; if it could be heard without reaching, it should be heard even with the obstruction. Moreover, sound heard from a distance is unclear, while sound heard nearby is clear. If it could be heard without reaching, there would be no difference. Because it reaches the ear, there are these differences, so it is known that sound is heard because it reaches. Moreover, sound is clear with the wind and not so against the wind, so it is known that it is heard because it reaches. Moreover, sound can be heard completely; if it could be heard without reaching, it should not be heard completely, just as form is not seen completely because it is seen without reaching.'
故知聲不同色。若不到可聞。則與色同。如色一分見。余亦待明故見。聲亦應爾。而實不然。是故不到不聞。汝言耳等根塵不到而知。是事不然。聲香味觸。應來到根。若令根去。是事不然以耳等根無光明故但一。火大有光。是故不去。又聲若厚濁物及水等障。耳亦得聞。若有光根。不能如是。故知耳根無光。又耳于闇中。亦能知塵。若有光根。闇則不知。又有光根。待方能知。能見一方。不能一時遍知諸方。如人東向則見東方色。不見余方。又說意能去。是故到塵能知。如經中說是心獨行遠逝。寢藏無形。又是心散行。如日光照。又是心常動。如魚失水。又是心本隨意行等。是故六塵皆到故知。答曰。汝言光到。是事不然。所以者何。如人遙見杌樹。疑謂是人。若光到者。何故生疑。又太近眼。則不得見。如眼著藥篦則不能見。故光雖去。以太近故。亦不應見。又眼離明。則不能見。太近則明壞。又若光到彼。何故見粗不能細辯。又見色中有方差別。謂東西方色。亦有遠近差別。若眼到故知。則無差別。所以者何。香味觸中。無是差別。是故眼光不到而知。又眼光若先見已。復何用去。若先不見。去何所趣。又近色遠色。一時俱見去。法不爾。是故眼光不去。又若眼光去。中道應見諸色。而實不見。故知不去。又光
去者。光則離身。不名為根。如指斷離身則無身覺。又不見有眼。能捨自依。以無比類。則為非因。又此眼光無能見者。則為是無。問曰。有此眼光。以日光明映故不見。如日光中眾星不現。答曰。若爾夜則應見。問曰。色法要假外明。乃可得見。夜無外明。所以不見。答曰。若此光晝夜俱不可得。是則竟無可見。問曰。貓貍鼠等。諸夜行蟲。眼光可見。答曰。是可見色住貓等眼中。如螢火蟲明色在身。非是光也。又如夜行蟲闇中能見。人不能見。然則但彼有光。余物則無。法自應爾。又汝言若不到能見。應見一切色者。若色在知境。是則可見。如經中說若眼不壞。色在知境。如是則見。問曰。云何名在知境。答曰。隨色與眼合時。名在知境。問曰。若眼不到。有何合時。答曰。是事亦同如汝眼去到色。或有能見。或不能見。如眼到日能見日輪。而不見日業。我亦如是。眼雖不去。若色在知境。是則能見。若不在知境。則不能見。問曰。眼光遠去。以勢極故。不見日業。答曰。若以勢極故。不見細業者。日輪量粗。何故不見。是事不然。又若光到彼能見者。何故見遠日輪。而不見巴連弗等近國邑耶。若汝意謂巴連弗等。不在知境。故不見者。我眼不到。亦以色不在知境。故不能見。問曰。已知諸色在知境故可見。今云
何可見。云何不可見。答曰。世障故不見。如過去未來色。映勝故不見。如日光明蔽諸星宿及珠火明等。不顯故不見。如夜中火可見。余不可見。地勝故不見。如以初禪眼不見二禪色。闇障故不見。如闇中瓶。神力故不見。如鬼等身。厚濁障故不見。如山外色。遠故不見。如余世界。太近故不見。如自眼𥇒。次未至故不見。如光中塵可見。光外則不見。細故不見。如樹杌似人不可分別。多相似故不見。如一粒米投大聚中。又如一烏入烏群中。與上相違。名在知境。問曰。云何名眼壞。答曰。風熱冷等。眾病所壞。若風壞眼。則見青黑轉旋等色。若熱壞眼。則見黃赤火焰等色。若冷壞眼。則多見白池水等色。若勞壞眼。則見樹木動搖等色。疲倦壞眼。則見色不了。偏按一眼。則見二月。鬼等所著。則見怪異。罪業力故。則見惡色。福業力故。見凈妙色。熱氣壞眼。則見焰等色。又眾生得眼不成就故。見不具足。又眼生膚翳。蔽故不見。若眼根壞故不見。是名眼壞。與上相違。名為不壞。耳等諸根。亦應隨義分別。問曰。已知五塵在知境故可知。法塵云何名不在知境。答曰。上地故不知。如初禪心不知二禪已上法。根勝故不知。如鈍根心不知利根心中法。人勝故不知。如須陀洹不知斯陀含心中法。力差別故不知。如有意識
【現代漢語翻譯】 現代漢語譯本 什麼情況下可以看見？什麼情況下不可以看見？回答是：因為世間的阻礙所以看不見，比如過去和未來的事物。因為更勝一籌的事物遮蔽所以看不見，比如太陽的光明遮蔽了星星和微弱的珠火的光明等等。因為不明顯所以看不見，比如夜晚的火可以看見，其他的就看不見。因為地界更勝一籌所以看不見，比如用初禪的眼睛看不見二禪的色。因為黑暗的阻礙所以看不見，比如黑暗中的瓶子。因為神力的緣故所以看不見，比如鬼等的身體。因為厚重渾濁的阻礙所以看不見，比如山外面的景色。因為太遠所以看不見，比如其他的世界。因為太近所以看不見，比如自己的眼睫毛。因為次第還沒有到達所以看不見，比如陽光中的塵埃可以看見，陽光外就看不見。因為太細微所以看不見，比如樹樁像人一樣難以分辨。因為太多相似的事物所以看不見，比如一粒米投入到一大堆米中，又比如一隻烏鴉進入到烏鴉群中。與以上情況相反，就叫做在能知的境界中。 問：什麼叫做眼睛壞了？回答是：被風、熱、冷等各種疾病所損壞。如果被風損壞眼睛，就會看見青黑色的旋轉等顏色。如果被熱損壞眼睛，就會看見黃色、紅色、火焰等顏色。如果被冷損壞眼睛，就會多看見白色的池水等顏色。如果因為勞累而損壞眼睛，就會看見樹木動搖等顏色。如果因為疲倦而損壞眼睛，就會看見顏色不清楚。如果偏按一隻眼睛，就會看見兩個月亮。如果被鬼等附著，就會看見怪異的景象。因為罪業的力量，就會看見惡劣的顏色。因為福業的力量，就會看見清凈美妙的顏色。因為熱氣損壞眼睛，就會看見火焰等顏色。又因為眾生得到的眼睛不完備，所以看見的不完整。又因為眼睛生了膚翳遮蔽，所以看不見。如果眼根損壞，所以看不見，這就叫做眼睛壞了。與以上情況相反，就叫做沒有壞。耳朵等其他的根，也應該根據意義分別說明。 問：已經知道五塵（色、聲、香、味、觸）在能知的境界中所以可以被認知，法塵（dharma-viṣaya，意識所緣之境）為什麼說不在能知的境界中？回答是：因為在上一個地界所以不知道，比如初禪的心不知道二禪及以上的法。因為根器更勝一籌所以不知道，比如遲鈍的根器的心不知道敏銳的根器的心中的法。因為人的層次更勝一籌所以不知道，比如須陀洹（Srotāpanna，入流果）不知道斯陀含（Sakṛdāgāmin，一來果）心中的法。因為力量的差別所以不知道，比如有意識的心不知道無意識的心中的法。
【English Translation】 English version Under what conditions can one see? Under what conditions can one not see? The answer is: One cannot see because of worldly obstructions, such as past and future forms. One cannot see because of being obscured by something superior, such as the light of the sun obscuring the stars and the faint light of jewels and fire, etc. One cannot see because of being indistinct, such as fire being visible at night, while other things are not. One cannot see because the realm is superior, such as not seeing the form of the second Dhyana (second level of meditation) with the eye of the first Dhyana (first level of meditation). One cannot see because of the obstruction of darkness, such as a jar in the dark. One cannot see because of supernatural power, such as the bodies of ghosts, etc. One cannot see because of thick and turbid obstructions, such as the scenery beyond the mountains. One cannot see because it is too far away, such as other worlds. One cannot see because it is too close, such as one's own eyelashes. One cannot see because the stage has not yet been reached, such as dust being visible in sunlight, but not visible outside of sunlight. One cannot see because it is too subtle, such as a tree stump resembling a person and being difficult to distinguish. One cannot see because there are too many similar things, such as a grain of rice thrown into a large pile of rice, or a crow entering a flock of crows. The opposite of the above is called being within the realm of knowability. Question: What is meant by 'the eye is broken'? The answer is: It is broken by various diseases such as wind, heat, and cold. If the eye is broken by wind, one will see blue-black rotating colors, etc. If the eye is broken by heat, one will see yellow, red, flame-like colors, etc. If the eye is broken by cold, one will mostly see white pond water, etc. If the eye is broken by fatigue, one will see trees swaying, etc. If the eye is broken by exhaustion, one will see colors indistinctly. If one presses one eye, one will see two moons. If one is possessed by ghosts, etc., one will see strange phenomena. Because of the power of sinful karma, one will see evil colors. Because of the power of meritorious karma, one will see pure and wonderful colors. If the eye is broken by hot air, one will see flame-like colors, etc. Also, because sentient beings do not obtain complete eyes, they see incompletely. Also, one cannot see because the eye is covered by a skin growth. If the eye-faculty is broken, one cannot see; this is called 'the eye is broken'. The opposite of the above is called 'not broken'. The other faculties, such as the ear, etc., should also be explained separately according to their meaning. Question: It is already known that the five dusts (pañca viṣaya, forms, sounds, smells, tastes, and textures) are in the realm of knowability and can therefore be cognized. Why is it said that the dharma-viṣaya (objects of mind) is not in the realm of knowability? The answer is: One does not know because it is in a higher realm, such as the mind of the first Dhyana (first level of meditation) not knowing the dharma of the second Dhyana (second level of meditation) and above. One does not know because the faculty is superior, such as the mind of a dull faculty not knowing the dharma in the mind of a sharp faculty. One does not know because the person is superior, such as a Srotāpanna (stream-enterer) not knowing the dharma in the mind of a Sakṛdāgāmin (once-returner). One does not know because of the difference in power, such as a conscious mind not knowing the dharma in an unconscious mind.
於此法無力。以是意識不知此法。如攝心意識所知法。亂心意識所不能知。如辟支佛意力所知法。聲聞意力所不能知。佛意力所知法。聲聞辟支佛意力所不能知。如上品法下品意識所不能知。又細微法塵不可得知。如阿毗曇中說。何等心可念。謂了了者。先所經用者可念。非不經用者。如生死人。先所用法能念。未用則不念。聖人若經用。若不經用。聖智力故。皆悉能知。又勝塵故知。如用色界心知欲界法。又倒障故不知。如身見心緣五陰不見無我。無常苦亦如是。又力障故不知。如鈍根人利根障故。令心不知。與上相違。名在知境。問曰。云何名意壞。答曰。狂顛鬼著憍逸失心。或酒醉。或藥迷悶亂心。或有貪恚等煩惱熾盛。放逸壞心。如述婆伽捕魚師等。或那若婆病。能破壞心。又老病死。亦能壞心。若心在善法。若不隱沒無記法中。是名不壞。如是等因緣故。雖有諸塵。而不能知。是故汝言若不到能見。何故不見一切色者。是事不然。又汝言三事和合故名觸者。隨根知塵時。則名為觸。不必相到。所以者何。意根亦說三事和合。是中不以相到故名為觸。又汝言以相到故名有對者。是事不然。以說非對相故。又汝言現在知生者。第六識亦有但知現在。如他心智。又汝言眾緣合故知生者。第六意根中已答。謂隨所知
【現代漢語翻譯】 現代漢語譯本 對於這種法，意識是無力的。因此，意識無法瞭解這種法。例如，專注的心和意識所能瞭解的法，散亂的心和意識就無法瞭解。如同辟支佛（Pratyekabuddha，獨覺佛）的意力所能瞭解的法，聲聞（Śrāvaka，聽聞佛法而修行的弟子）的意力就無法瞭解。佛的意力所能瞭解的法，聲聞和辟支佛的意力都無法瞭解。如同上品法，下品意識無法瞭解。此外，細微的法塵是無法得知的，正如《阿毗曇》（Abhidharma，論藏）中所說。什麼樣的心可以憶念呢？就是那些清晰明瞭的心。先前經歷和使用的可以憶念，沒有經歷和使用的就無法憶念。例如，生死流轉中的人，先前使用過的法能夠憶念，未曾使用過的就無法憶念。聖人無論是否經歷使用過，憑藉聖智的力量，都能夠完全知曉。此外，憑藉殊勝的塵境才能知曉，例如用心識知欲界法。此外，由於顛倒的障礙而無法知曉，例如執著于身見的心緣於五陰（Skandha，構成個體的五種要素：色、受、想、行、識），卻無法見到無我。無常和苦也是如此。此外，由於力量的障礙而無法知曉，例如鈍根之人被利根所障礙，導致心無法知曉。與上述情況相反，則名為在知境中。問：什麼叫做意壞呢？答：狂亂、癲癇、鬼附、因驕慢放縱而失去心智，或者因醉酒、藥物迷亂而心神錯亂，或者因貪婪、嗔恨等煩惱熾盛，放縱而壞失心智，如同述婆伽（Śubha-ga，人名）捕魚師等。或者那若婆（不知道具體含義）病，能夠破壞心。此外，衰老、疾病、死亡，也能夠壞心。如果心在善法中，或者不在隱沒無記法中，這就叫做不壞。像這些因緣，即使有諸塵，也無法知曉。所以你說如果不到達就不能見，為什麼不能見到一切色，這種說法是不對的。此外，你說三事和合才叫做觸（Sparśa，根、境、識三者和合產生觸），隨根知塵時，就叫做觸，不必相到。為什麼呢？意根也說是三事和合，其中不因為相到才叫做觸。此外，你說因為相到才叫做有對（pratigha，阻礙），這種說法是不對的，因為說了非對相。此外，你說現在知生，第六識（意識）也有隻知現在的，如同他心智。此外，你說眾緣和合才知生，在第六意根中已經回答過了，就是隨所知。
【English Translation】 English version The consciousness is powerless with regard to this Dharma. Therefore, the consciousness cannot know this Dharma. For example, the Dharma that a focused mind and consciousness can know, a distracted mind and consciousness cannot know. Like the Dharma that a Pratyekabuddha (Solitary Buddha) can know with their mental power, a Śrāvaka (a disciple who learns by hearing) cannot know with their mental power. The Dharma that a Buddha can know with their mental power, neither Śrāvakas nor Pratyekabuddhas can know with their mental power. Like the superior Dharma, the inferior consciousness cannot know. Furthermore, subtle Dharmic dust cannot be known, as stated in the Abhidharma (collection of philosophical treatises). What kind of mind can remember? It is the mind that is clear and distinct. What has been experienced and used before can be remembered, what has not been experienced and used cannot be remembered. For example, a person in the cycle of birth and death can remember the Dharma they have used before, but cannot remember what they have not used. A sage, whether they have experienced and used it or not, can know everything through the power of their sacred wisdom. Moreover, knowledge arises through superior dust, such as using the mind to know the Dharma of the desire realm. Furthermore, ignorance arises due to the obstruction of inversion, such as the mind with self-view clinging to the five Skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness) but not seeing no-self. Impermanence and suffering are also like this. Furthermore, ignorance arises due to the obstruction of power, such as a person with dull faculties being obstructed by sharp faculties, causing the mind not to know. The opposite of the above is called being in the realm of knowledge. Question: What is meant by the destruction of the mind? Answer: Madness, epilepsy, demonic possession, loss of mind due to arrogance and indulgence, or mental confusion due to drunkenness or drug intoxication, or the flourishing of afflictions such as greed and hatred, leading to indulgence and destruction of the mind, like Śubha-ga (a personal name), the fisherman. Or the Naropa (unclear meaning) disease, which can destroy the mind. Furthermore, old age, sickness, and death can also destroy the mind. If the mind is in virtuous Dharma, or not in obscured and unspecified Dharma, this is called not destroyed. Because of these causes and conditions, even if there are various dusts, they cannot be known. Therefore, your statement that if one does not reach, one cannot see, and why one cannot see all forms, is not correct. Furthermore, your statement that the combination of three things is called Sparśa (contact, the conjunction of sense organ, object, and consciousness), when the root knows the dust, it is called Sparśa, without necessarily touching. Why? The mind-root is also said to be the combination of three things, but it is not called Sparśa because of touching. Furthermore, your statement that because of touching it is called pratigha (resistance), is not correct, because non-resistance is spoken of. Furthermore, your statement that one knows birth in the present, the sixth consciousness (mind consciousness) also only knows the present, like the knowledge of others' minds. Furthermore, your statement that one knows birth because of the combination of many conditions, has already been answered in the sixth mind-root, which is according to what is known.
時。名為和合。又因意緣法。意識生。此言則空。以不到故。又以決定故。名和合。眼識但依眼不依余。亦不無依。但緣色不緣余。亦非無緣。乃至意識亦如是。◎
◎聞聲品第五十
汝言人在遠處小語則不聞。故知聲到耳者。是事不然。所以者何。如汝言人在遠處語。從聲有聲。相續轉微。更不復生。是故不聞。我亦如是。耳雖不到。聲小故不聞。又如汝眼光雖去。但見日輪。不見日業。我亦如是。耳雖不到。聲粗故可聞。細則不聞。又汝言眼光雖遠去。不能至百千萬由旬。雖能徹見水精等障。壁等障則不見。能見日輪。而不見日業。我耳亦如是。聲雖不到。粗故能聞。而不能細辯。又汝言順風則了。是事不然。所以者何。則無有人能逆風聞。如香逆風則不可聞。聲亦應爾。逆風不應少聞。而實可聞。是故知聲不到而聞。若聲可少聞。以風障故。又聲不可如香為風所吹。何用分別逆順風耶。又汝言聲可盡聞。故知來到不同色者。是事不然。所以者何。聲法應盡聞。色法不爾。萬物皆有同相異相。是可知塵故同。知盡不盡故異。不以到不到故異。又鈴聲于鈴中可聞。何以知之。如人慾聽鈴音。則以耳就鈴。又聲是求那。是故不去。以諸求那無作業故。問曰。從聲相續生聲求那。如水中波。名為聲去。答曰
【現代漢語翻譯】 現代漢語譯本 時，名為和合（各種條件和諧一致）。又因為意念緣起法，意識產生。如果說這個是空，那是因為它無法到達。又因為它能做出決斷，所以名為和合。眼識只依賴於眼睛，不依賴於其他，但也不是沒有所依賴。它只緣于顏色，不緣于其他，也不是沒有所緣。乃至意識也是這樣。
聞聲品第五十
你說人在遠處小聲說話就聽不見，所以聲音到達耳朵的說法是不對的。為什麼呢？就像你說的，人在遠處說話，聲音由聲產生聲，連續傳遞，越來越微弱，最終不再產生，所以聽不見。我也是這樣認為的，即使耳朵沒有到達，因為聲音太小所以聽不見。又像你的眼睛，光線雖然射出，但只能看到太陽的輪廓，看不到太陽的活動。我也是這樣認為的，即使耳朵沒有到達，因為聲音粗大所以能聽見，細微的聲音就聽不見。又你說眼睛的光線即使射得很遠，也不能到達百千萬由旬（長度單位），雖然能穿透水晶等障礙物，卻不能穿透墻壁等障礙物。能看到太陽的輪廓，卻看不到太陽的活動。我的耳朵也是這樣，聲音即使沒有到達，因為粗大所以能聽見，但不能分辨細微的聲音。又你說順風就能聽清楚，這種說法是不對的。為什麼呢？如果這樣，那就沒有人能逆風聽到聲音了。就像香味逆風就聞不到一樣，聲音也應該這樣。逆風不應該能聽到一點聲音，但實際上是可以聽到的。所以說聲音沒有到達也能聽到。如果聲音可以稍微聽到，是因為風的阻礙。而且聲音不可能像香味一樣被風吹動，那又何必區分順風逆風呢？又你說聲音可以完全聽到，所以說聲音的到達方式和顏色不同，這種說法是不對的。為什麼呢？聲音應該可以完全聽到，顏色則不然。萬物都有相同和不同的方面。可知是塵土的緣故相同，可知盡和不盡的緣故不同，不是因為到達和沒有到達的緣故不同。又**在鈴鐺中可以聽到，怎麼知道呢？就像人想聽鈴聲，就會把耳朵靠近鈴鐺。而且聲音是求那（屬性），所以不會移動，因為各種屬性沒有作用。有人問：從聲音連續產生聲音的屬性，就像水中的波浪，這叫做聲音的移動。回答說：
【English Translation】 English version At that time, it is called Samagra (harmony of various conditions). Also, because of the arising of consciousness based on mental intention, consciousness arises. If it is said that this is empty, it is because it cannot reach. Also, because it can make decisions, it is called Samagra. Eye-consciousness relies only on the eye, not on others, but it is not without reliance. It only depends on color, not on others, and it is not without what it depends on. Even consciousness is like this.
Chapter 50: Hearing Sounds
You say that people cannot hear small voices from a distance, so the idea that sound reaches the ear is incorrect. Why is that? Just as you say, when people speak from a distance, sound produces sound, continuously transmitting and becoming weaker, eventually ceasing to produce, so it cannot be heard. I also think so, even if the ear has not reached, because the sound is too small, it cannot be heard. Also, like your eyes, although light shines out, it can only see the outline of the sun, not the activities of the sun. I also think so, even if the ear has not reached, because the sound is loud, it can be heard, but subtle sounds cannot be heard. Also, you say that even if the light of the eyes shines far away, it cannot reach hundreds of thousands of yojanas (unit of length), although it can penetrate obstacles such as crystals, it cannot penetrate obstacles such as walls. It can see the outline of the sun, but not the activities of the sun. My ears are also like this, even if the sound has not reached, because it is loud, it can be heard, but subtle sounds cannot be distinguished. Also, you say that it can be heard clearly with the wind, this statement is incorrect. Why is that? If so, then no one can hear against the wind. Just as the fragrance cannot be smelled against the wind, the sound should also be like this. It should not be possible to hear a little sound against the wind, but in reality it can be heard. So it is said that sound can be heard even if it has not reached. If the sound can be heard slightly, it is because of the obstruction of the wind. Moreover, sound cannot be blown by the wind like fragrance, so why distinguish between following and against the wind? Also, you say that sound can be heard completely, so the way sound reaches is different from color, this statement is incorrect. Why is that? Sound should be heard completely, but not color. All things have the same and different aspects. It is the same because it can be known as dust, and it is different because it can be known as exhaustible and inexhaustible, not because of reaching and not reaching. Also, ** can be heard in the bell, how do you know? Just like a person wants to hear the sound of the bell, they will put their ear close to the bell. Moreover, sound is a guna (attribute), so it does not move, because various attributes have no function. Someone asked: From the continuous generation of sound attributes from sound, like waves in water, this is called the movement of sound. The answer is:
。是聲與波。何以相喻。水相鼓扇。則有波生。今聲中更有何聲。能生異聲。若汝意謂聲能生異聲者。何故不即于本處生。不餘處生。水水相擊故有波生。若說言人是聲造耳即應是說者。而實不可。是故知聲不說而去。又若鈴聲轉相續生。而鈴非無聲。若聲如波相續生者。先水無波。如是從鈴有聲。鈴應無聲。而實不然。故知聲在鈴中。又捉鈴則聲止故。知聲常依鈴。若聲依鈴亦離鈴者。捉鈴時依鈴聲應滅。離鈴聲應在。又現語言中。無有如鈴相續生者。又聲中有方差別。謂東西方聲。亦有近聲遠聲。若聲到耳。則無是差別。又若聲來者。則天耳無用。所以者何。百千世界聲。云何能來。又如射聲。能中聲處。若聲到耳。應自射耳。若不爾者。不名射聲。又若遠近聲。可俱得聞。又聲唸唸滅故不生異聲不見唸唸滅法。能有所生。是故聲不生異聲。如唸唸滅業不生異業。聲亦如是。唸唸滅故。不生異聲。若聲生異聲。業亦應生異業。然則業不生業。此言則壞。又汝法中。聲與異聲相違。名不同處。若聲與異聲同處。則不各相違。若不同處。則前聲滅已。后聲自生。是故聲不生異聲。又聲是一法。云何能生異聲。不見一物有能生者。問曰。如合是一能產生物。聲亦如是。雖是一法。能生異聲。答曰。汝見合法是一能有所生
【現代漢語翻譯】 現代漢語譯本 是聲與波。用什麼來比喻呢？水被鼓動扇動，就會產生波浪。現在聲音之中還有什麼聲音，能夠產生不同的聲音呢？如果你的意思是聲音能夠產生不同的聲音，那麼為什麼不直接在原來的地方產生，而不在其他地方產生呢？水和水相互撞擊，所以產生波浪。如果說人是聲音創造了耳朵，那麼就應該是說話者創造了耳朵，但實際上不是這樣。所以知道聲音不是通過說話而產生的。又如果聲音是轉相續生，而鈴鐺並非沒有聲音。如果聲音像波浪一樣相續產生，那麼最初的水沒有波浪，就像從鈴鐺發出聲音，鈴鐺本身應該沒有聲音。但實際上不是這樣。所以知道聲音在鈴鐺之中。又抓住鈴鐺聲音就停止了，所以知道聲音常常依靠鈴鐺。如果聲音依靠鈴鐺也離開鈴鐺，那麼抓住鈴鐺的時候，依靠鈴鐺的聲音應該消失，離開鈴鐺的聲音應該存在。又現在語言中，沒有像鈴鐺一樣相續產生聲音的。又聲音中有方位的差別，比如東西方的聲音，也有近處的聲音和遠處的聲音。如果聲音到達耳朵，就沒有這些差別了。又如果聲音是自己來的，那麼天耳（Diva-srotra，天人的聽覺能力）就沒有用了。為什麼呢？成百上千的世界的聲音，怎麼能夠自己過來呢？又比如射箭射聲音，能夠射中聲音的地方。如果聲音到達耳朵，就應該自己射耳朵。如果不這樣，就不能稱為射聲。又如果遠近的聲音，可以同時聽到。又聲音唸唸生滅，所以不會產生不同的聲音，沒有見到唸唸生滅的法，能夠產生什麼。所以聲音不會產生不同的聲音。就像唸唸生滅的業不會產生不同的業，聲音也是這樣，唸唸生滅，所以不會產生不同的聲音。如果聲音產生不同的聲音，業也應該產生不同的業。那麼業不生業，這個說法就錯了。又在你的法中，聲音和不同的聲音相互違背，名稱不同地方。如果聲音和不同的聲音在同一個地方，就不會各自相互違背。如果不在同一個地方，那麼前面的聲音滅了之後，後面的聲音自己產生。所以聲音不會產生不同的聲音。又聲音是一種法，怎麼能夠產生不同的聲音呢？沒有見到一種事物能夠產生其他事物的。問：就像組合在一起能夠產生物體，聲音也是這樣，雖然是一種法，能夠產生不同的聲音。答：你見到組合在一起能夠產生什麼嗎？
【English Translation】 English version It is sound and wave. How can they be compared? When water is stirred, waves arise. Now, what sound within sound can generate a different sound? If you mean that sound can generate a different sound, why doesn't it arise directly from its origin, instead of from elsewhere? Water striking water creates waves. If you say that a person's ear is created by sound, then it should be the speaker who creates the ear, but that is not the case. Therefore, it is known that sound does not arise from speech. Furthermore, if sounds arise in continuous succession, and the bell is not without sound, if sound arises continuously like waves, then just as the initial water has no waves, similarly, if sound comes from the bell, the bell itself should be without sound. But that is not the case. Therefore, it is known that sound is within the bell. Also, when the bell is grasped, the sound stops, so it is known that sound always relies on the bell. If sound relies on the bell and also leaves the bell, then when the bell is grasped, the sound relying on the bell should disappear, and the sound leaving the bell should remain. Moreover, in current language, there is no continuous generation of sound like that of a bell. Furthermore, there are directional differences in sound, such as sounds from the east and west, and there are also sounds that are near and far. If sound reaches the ear, there would be no such differences. Also, if sound comes by itself, then the Diva-srotra (divine ear) would be useless. Why? How could the sounds of hundreds of thousands of worlds come by themselves? Also, like shooting at sound, one can hit the place of the sound. If sound comes to the ear, it should shoot the ear itself. If not, it cannot be called shooting sound. Also, if sounds from near and far can be heard simultaneously. Moreover, because sound arises and ceases moment by moment, it does not generate a different sound. No phenomenon that arises and ceases moment by moment is seen to be able to generate anything. Therefore, sound does not generate a different sound. Just as karma that arises and ceases moment by moment does not generate different karma, sound is also like that, arising and ceasing moment by moment, so it does not generate a different sound. If sound generates a different sound, karma should also generate different karma. Then the statement that karma does not generate karma would be false. Also, in your doctrine, sound and different sound are mutually contradictory and exist in different places. If sound and different sound are in the same place, they would not contradict each other. If they are not in the same place, then after the previous sound ceases, the subsequent sound arises by itself. Therefore, sound does not generate a different sound. Also, sound is a single dharma (phenomenon), how can it generate a different sound? No single thing is seen to be able to generate another thing. Question: Just as a combination can generate an object, sound is also like that, although it is a single dharma, it can generate a different sound. Answer: Have you seen a combination that can generate something?
。聲亦然者色亦為一。應生異色。香味觸亦如是。然則陀羅驃或有五性三性二性。又同業故。聲與業同相。如說雖聲求那滅與業同。如以指彈刀刀動名業。即亦有聲動不離刀。聲亦如是。以手捉刀。則聲動俱止。故知業不生異業。聲亦不應更生異聲。如汝分別。從初業勢。更生后業。如是亦應從初聲生勢。從勢生后諸業。是中無有異。因業能生勢。而聲不能。又業滅故。不名因陀羅驃。所以者何。先業滅已。后陀羅驃生。聲亦如是。先聲滅已。后聲自生。后聲不應有因。若汝猶謂前聲生異聲者。則聲不名唸唸滅。所以者何。是聲生時。是第一念。生異聲時。是第二念。異聲生已。是第三念。前聲滅時。是第四念。故非唸唸滅也。又聲云何與異聲相違。為如毒與毒藥相違。藥與病相違耶。若不爾。則鈴不應有二聲。若一念中。鈴有二聲。則千念中。亦應有二聲。又如無求那陀羅驃與火合故生求那滅本黑色更生赤色。聲亦如是。前聲滅已。異聲更生。若不爾。應一念中鈴有二聲。而實無二。是故不然。又若從聲生異聲者。則不隨因。而實從鈴生聲。則是隨因。又此異聲。應作鈴聲。又此異聲。終不應斷。無斷因故。問曰。從是初聲。轉生微聲。是故有斷。答曰。何故轉生微聲。隨打勢著隨著。有初聲。第二聲分等。亦隨著
【現代漢語翻譯】 現代漢語譯本 聲音也是如此，顏色也是一體的。應該產生不同的顏色。香味和觸感也是如此。那麼，物質（陀羅驃，Dravyā）或許具有五種性質、三種性質或兩種性質。而且，由於共同的業（Karma），聲音與業的性質相似。正如所說，即使聲音的屬性（求那，Guna）消滅了，也與業相同。例如，用手指彈刀，刀的移動稱為業。這也會產生聲音，移動與刀不分離。聲音也是如此。用手握住刀，聲音和移動都停止。因此，可知業不會產生不同的業，聲音也不應該產生不同的聲音。正如你所區分的，從最初的業的動勢，產生後續的業。同樣，也應該從最初的聲音產生動勢，從動勢產生後續的各種業。這其中沒有不同。因為業能夠產生動勢，而聲音不能。而且，由於業已滅，所以不稱為因（Hetu）陀羅驃。為什麼呢？因為先前的業滅亡后，後續的陀羅驃產生。聲音也是如此，先前的聲音滅亡后，後續的聲音自然產生。後續的聲音不應該有因。如果你仍然認為先前的聲音產生不同的聲音，那麼聲音就不能稱爲念念滅（Kṣaṇika）。為什麼呢？因為這個聲音產生時，是第一念。產生不同的聲音時，是第二念。不同的聲音產生后，是第三念。先前的聲音滅亡時，是第四念。所以不是念念滅。而且，聲音如何與不同的聲音相違背？是像毒藥與毒藥相違背，還是藥與疾病相違背呢？如果不是這樣，那麼鈴鐺不應該有兩種聲音。如果一念之中，鈴鐺有兩種聲音，那麼在千念之中，也應該有兩種聲音。又如沒有屬性的陀羅驃與火結合，產生屬性的滅亡，原本的黑色轉變為紅色。聲音也是如此，先前的聲音滅亡后，不同的聲音再次產生。如果不是這樣，應該在一念之中鈴鐺有兩種聲音，但實際上沒有兩種。所以不是這樣。而且，如果從聲音產生不同的聲音，那麼就不隨因（Hetu）。但實際上從鈴鐺產生聲音，這就是隨因。而且，這個不同的聲音，應該被製造出來（**）。而且，這個不同的聲音，終究不應該斷絕，因為沒有斷絕的原因。問：從這個最初的聲音，逐漸產生微弱的聲音，所以會斷絕。答：為什麼逐漸產生微弱的聲音？隨著敲打的力度逐漸減弱，有最初的聲音，第二種聲音的區分等等，也隨著減弱。
【English Translation】 English version Sound is also the same; color is also one. Different colors should arise. So are fragrance and touch. Then, a substance (Dravyā) may have five properties, three properties, or two properties. Moreover, due to shared Karma, sound is similar in nature to Karma. As it is said, even when the attribute (Guna) of sound ceases, it is the same as Karma. For example, when a finger strikes a knife, the movement of the knife is called Karma. This also produces sound, and the movement is inseparable from the knife. Sound is also like this. When a hand holds the knife, both sound and movement stop. Therefore, it can be known that Karma does not produce different Karma, and sound should not produce different sounds. As you distinguish, from the initial momentum of Karma, subsequent Karma arises. Similarly, momentum should also arise from the initial sound, and various subsequent Karmas should arise from the momentum. There is no difference in this. Because Karma can generate momentum, but sound cannot. Moreover, because Karma has ceased, it is not called the cause (Hetu) Dravyā. Why? Because after the previous Karma ceases, the subsequent Dravyā arises. Sound is also like this; after the previous sound ceases, the subsequent sound arises naturally. The subsequent sound should not have a cause. If you still think that the previous sound produces a different sound, then sound cannot be called momentary cessation (Kṣaṇika). Why? Because when this sound arises, it is the first moment. When a different sound arises, it is the second moment. After the different sound arises, it is the third moment. When the previous sound ceases, it is the fourth moment. Therefore, it is not momentary cessation. Moreover, how does sound contradict a different sound? Is it like poison contradicting poison, or medicine contradicting disease? If not, then a bell should not have two sounds. If a bell has two sounds in one moment, then it should have two sounds in a thousand moments. Also, just as a Dravyā without attributes combines with fire, causing the cessation of attributes, the original black color changes to red. Sound is also like this; after the previous sound ceases, a different sound arises again. If not, the bell should have two sounds in one moment, but in reality, there are not two. Therefore, it is not so. Moreover, if a different sound arises from sound, then it does not follow the cause (Hetu). But in reality, sound arises from the bell, which is following the cause. Moreover, this different sound should be manufactured (**). Moreover, this different sound should never cease, because there is no cause for cessation. Question: From this initial sound, a faint sound gradually arises, so it ceases. Answer: Why does a faint sound gradually arise? As the force of the strike gradually diminishes, there is the initial sound, the distinction of the second sound, etc., which also diminishes accordingly.
差別故有。以無打因故。著勢則折。著勢折故。聲則轉微。又若因聲生異聲者。亦應因色生水鏡中色。如是水月映象。即名為色。然則衛世師經。一切皆壞。又汝等說從離生聲。是事亦無。所以者何。不從手離生聲。合故有聲。以刀竹等諸分相著。離時相掁。是故有聲。又我等不說從合生聲。所以者何。指與空合。則不生聲。若指不相掁。亦不生聲。是故不從合生。但四大若合若離。則有聲生。如諸大業常在。諸大不捨而去。
聞香品第五十一
問曰。汝言香至鼻聞。是亦不然。所以者何。如聲可遠聞。香在遠處。亦可得聞。汝意若謂從是香物相續生香因。聲相續中。已說其過。答曰。香云何可聞。問曰。微華分去。香亦依去。答曰。不然。若華分去。華分是色。應當可見。而實不見。故知不去。問曰。是華分色微故不見。答曰。香亦細微。不應得聞。問曰。香勢大故可聞。如羹中興渠雖不見色但聞其香。答曰。今現見隨華分色。亦聞其香細分中色。何故不見。又若燒華其香更增。色但有滅。故香非華分。又若香是華分。亦應少聞。而實不然。又若華分去。華應損減。而實不減。何以知之。如一斤鬱金常有香去而常一斤。問曰。所損微故。不可得知。如水瓶中去一渧水不覺其減。答曰若常損者。華尚應無
【現代漢語翻譯】 現代漢語譯本 差別之所以存在，是因為沒有打擊的因緣。如果著力打擊，就會折斷。因爲著力打擊會折斷，聲音就會逐漸減弱。又比如，如果因為聲音而產生不同的聲音，也應該因為顏色而產生水鏡中的顏色。如果水中的月亮和鏡中的影像可以被稱為顏色，那麼衛世師的經典就完全被破壞了。而且，你們說聲音是從分離中產生的，這也是不成立的。為什麼呢？聲音不是從手的分離中產生的，而是因為合在一起才產生聲音。用刀、竹等物體的各個部分相互接觸，分離時相互碰撞，所以才產生聲音。而且，我們並沒有說聲音是從結合中產生的。為什麼呢？手指與空氣結合，不會產生聲音。如果手指不相互碰撞，也不會產生聲音。所以，聲音不是從結合中產生的。只是四大元素結合或分離，才會有聲音產生。就像各種大的行業一直存在，各種大的元素不會捨棄而離去。
聞香品第五十一
問：你說香氣到達鼻子才能聞到，這是不對的。為什麼呢？就像聲音可以傳到遠處一樣，香氣在遠處也可以聞到。如果你認為香氣是從香的物體連續產生香的因緣，那麼在聲音的連續中，已經說明了它的過失。 答：香氣是如何被聞到的呢？ 問：細微的花瓣分離出去，香氣也隨著分離出去。 答：不是這樣的。如果花瓣分離出去，花瓣是顏色，應該可以被看到，但實際上看不到，所以知道香氣不是隨著花瓣分離出去的。 問：是因為花瓣的顏色太細微所以看不到。 答：香氣也很細微，不應該能被聞到。 問：香氣的勢頭大所以可以聞到，就像羹湯中的興渠（一種香料）雖然看不到顏色，但能聞到它的香氣。 答：現在明明看到花瓣的顏色，也聞到香氣細微部分中的顏色，為什麼看不到呢？而且，如果燃燒花朵，它的香氣會更濃，顏色只會消失，所以香氣不是花瓣的一部分。而且，如果香氣是花瓣的一部分，也應該聞到很少的香氣，但實際上不是這樣。而且，如果花瓣分離出去，花朵應該會減少，但實際上沒有減少。為什麼知道呢？就像一斤鬱金（一種香料）經常有香氣散發出去，但仍然是一斤。 問：損失的太細微了，所以無法得知，就像水瓶中少了一滴水，感覺不到它的減少。 答：如果經常損失，花朵早就應該沒有了。
【English Translation】 English version Differences exist because there is no cause for striking. If force is applied, it will break. Because applying force causes breakage, the sound will gradually diminish. Furthermore, if different sounds arise from a sound, then colors should also arise from colors in a water mirror. If the moon in water and the image in a mirror can be called colors, then the teachings of the Vaisheshika school are completely destroyed. Moreover, your claim that sound arises from separation is also untenable. Why? Sound does not arise from the separation of the hand; it arises because of contact. When parts of objects like knives and bamboo come into contact, they vibrate upon separation, and that is why there is sound. Furthermore, we do not say that sound arises from combination. Why? If a finger combines with air, no sound arises. If fingers do not vibrate against each other, no sound arises either. Therefore, sound does not arise from combination. Only when the four great elements combine or separate does sound arise. Just as great industries are always present, the great elements do not abandon and depart.
Chapter Fifty-One: On Smelling Fragrance
Question: You say that fragrance is smelled when it reaches the nose, but that is not so. Why? Just as sound can be heard from afar, fragrance can also be smelled from a distance. If you mean that fragrance arises continuously from fragrant objects, then the fault in that has already been discussed in the context of the continuity of sound. Answer: How can fragrance be smelled? Question: As minute flower particles separate and go away, fragrance also goes with them. Answer: That is not so. If flower particles separate and go away, the flower particles are color, and should be visible. But in reality, they are not seen. Therefore, we know that fragrance does not go away with the flower particles. Question: It is because the color of the flower particles is too minute that they are not seen. Answer: Fragrance is also minute, and should not be able to be smelled. Question: Fragrance can be smelled because its force is great, just as the asafoetida (a spice) in soup, though its color is not seen, its fragrance can be smelled. Answer: Now we clearly see the color of the flower particles, and also smell the color in the minute parts of the fragrance. Why is it not seen? Moreover, if a flower is burned, its fragrance increases even more, but its color only diminishes. Therefore, fragrance is not a part of the flower. Moreover, if fragrance were a part of the flower, it should be smelled only a little, but in reality, that is not so. Moreover, if flower particles separate and go away, the flower should diminish, but in reality, it does not diminish. How do we know this? Like a pound of turmeric (a spice), fragrance constantly goes away, but it remains a pound. Question: The loss is too minute, so it cannot be known, just as if a drop of water is removed from a water bottle, its reduction is not felt. Answer: If it were constantly being lost, the flower should have disappeared long ago.
。況不覺減。又若華常減。則不可見聞。以常減故。唸唸生滅。唸唸滅故。應生異陀羅驃。況不更生異求那耶。而實是華可得見聞。故知華分不去。問曰。若但香去。香亦應盡。以常損故。又香無分故。便應都盡。答曰。我等不使華分隨風。亦不令風吹華香去。但因華香中。更生異香。因此香風。復生香風。來至鼻聞故無斯咎。何以知之。如聞麻中香非華分香。以華熏故。若是華分。何能熏麻。故知此香不在華分。又此華香。若摩若搦。若著熱中。其香則滅。若在麻中。則不可滅。又此華香。但在油中。不在滓中。故非華分。又此香。久在麻中。華中不爾。故非華分。問曰。若非華分。是何物香。答曰。是名麻香。因華而生。不得離麻。如是因華香風。更生異香。是事已明。複次或有熱風冷風可覺。是中水火色不可見。當知風中更生異觸。非吹水火分去。若風中熱觸屬火。冷觸屬水。則不冷不熱觸。應當屬地。如水火色。不可得者。地色亦應細故不可得。若爾風則無觸。是即為過。他人亦可得說如風與水火合故。有冷熱觸。如是風與地合故。有不冷不熱觸。是中無有決定因緣。水分火分。得隨風去。而地分不去。如汝經中有觸。觸身而非地水火。故知風是不可見相。以此言故三觸于風或客非客。所以者何。是三種觸。
若非見相則是風。有汝意若謂見水火中有冷熱觸故。非是風分。如是見地中有不冷不熱觸故。亦不應是風分。若先別有風觸不與地合。應言是觸屬風。而初不見。云何當知不冷不熱但是風觸非地分耶。又我等亦說色香味觸但是地物非水等有。汝意若謂見水等中有色等者。與地合故。於水等中。見非水等有。如水中熱相。是中無決定因。水與火合故。有熱相與地合故。無色等相。初不曾見別有水等不與地合。若曾見者。可言是色屬水非是地有。亦應如是分別水等。問曰。何故風中得生異香。而不能生異色味觸。答曰。風法應爾。法有種種不可思議。余物得生異色味觸。如華熏麻生辛苦味。乳浸阿摩勒。即為甘果。燕支熏摩頭樓伽子種生赤葉。青雜雌黃。則成綠色。青赤色合。變為紫色。如是等。于異物中。生異色味。問曰。汝說風中更生異香。是事不然。所以者何。如無風室中得聞遠香。又香可逆風聞。如波梨質多天樹。故知風中不生異香。但應因香更生異香。答曰。緣有二種香。若風中則更生香風。若無風則因香生香。斯有何咎。汝先言香可遠聞故應不到。是事不然。所以者何。不同色故。若不至而聞。則與色同。不到而聞。又遠睹香菸。則不得聞。到時乃聞。故知不到不聞。又無天鼻故。故知到聞。若不到而聞。應
有天鼻如天眼耳。
覺觸品第五十二
問曰。觸亦應不到可知。所以者何。日觸遠住故。答曰。日觸云何可知。問曰。火分從日邊來到身乃知。答曰。若從日有火分來。日沒時火分應在。而實不在。故知不來。問曰。日雖沒而熱猶在。以觸故知。答曰。若爾火則無色。汝經中無無色火。是即為過。問曰。是中有細微色。答曰。火色多而觸少。如見燈色。未覺其觸。問曰。觸定到乃知耶。答曰。定到故知。所以者何。如因香風中有異香生。如是因日更有火生問曰。日沒火色何故不見。答曰。或有火但觸無色。如日沒熱。如熱病人火依于身。如溫室中火滅餘熱湯中火等。皆有觸無色。是故火或有色無色。應當信受。
意品第五十三
汝言意行。是事不然。所以者何。意念念生滅。如風如業。唸唸滅法。則無去相。又意去者。若知已去。不知已去。二俱不然。若先知已。復何用去。若不知已。去為何所趣。又若心在眼。云何復得到耳。若心生念。我當到耳則爲念耳。若欲聞聲。即是念聲。若心在眼。不得生念。余根亦爾。故意不去。又若人先見城國邑等。今隨本念。不知現在。故意不去。又若法去者。應先近后遠。而今遠近俱念。故知不去。又若法去者。中道應知諸塵。如人行道中知色等物。而意
{ "translations": [ "現代漢語譯本", "有天鼻如天眼耳。", "", "覺觸品第五十二", "", '問：觸也應該是不需要到達就能知道的。為什麼這麼說呢？因為太陽的觸感離我們很遠。', '答：你如何知道太陽的觸感？', '問：是太陽的熱力傳到身上才知道的。', '答：如果太陽的熱力傳到身上，那麼太陽下山的時候，熱力應該還在，但實際上並沒有，所以知道熱力不是從太陽傳來的。', '問：太陽雖然下山了，但熱度還在，這是通過觸覺知道的。', '答：如果這樣，那麼熱就沒有顏色了。你的經典中沒有無色的熱，這就是你的過失。', '問：這裡面有細微的顏色。', '答：熱的觸感少而顏色多，就像看到燈的顏色，卻沒有感覺到它的熱。', '問：一定要接觸到才能知道嗎？', '答：一定要接觸到才能知道。為什麼這麼說呢？就像因為風中有香味，所以產生了異香。就像因為太陽而產生了熱。', '問：太陽下山後，為什麼看不到熱的顏色？', '答：或許有的熱只有觸感而沒有顏色，就像太陽下山後的餘熱，就像生病的人身上的熱，就像溫室中火熄滅后的餘熱，就像熱水中的熱一樣，都有觸感而沒有顏色。所以熱可能是有色的，也可能是無色的，應該相信接受。', "", "意品第五十三", "", '你說意念可以移動，這是不對的。為什麼這麼說呢？因為意念是念念生滅的，像風一樣，像業力一樣，唸唸都是滅法，所以沒有移動的相狀。而且意念如果移動，要麼知道自己已經移動，要麼不知道自己已經移動，這兩種情況都不對。如果事先知道自己已經移動，那又何必移動？如果不知道自己已經移動，那移動到哪裡去？而且如果心在眼睛裡，怎麼又能到達耳朵？如果心生起念頭，說『我應當到耳朵去』，那就是念耳朵。如果想要聽聲音，那就是念聲音。如果心在眼睛裡，就不能生起念頭，其他的根也是一樣。所以意念不會移動。而且如果有人先看到城池、國家、村落等等，現在隨著原來的念頭，卻不知道現在的情況，所以意念不會移動。而且如果法可以移動，應該先近后遠，但現在遠近都能同時唸到，所以知道意念不會移動。而且如果法可以移動，在移動的過程中應該知道各種塵境，就像人走在路上，知道各種顏色等事物一樣，而意念' ], "english_translations": [ "English version", "There are heavenly noses like heavenly eyes and ears.", "", "Chapter Fifty-Two: On the Sense of Touch", "", "Question: Touch should also be knowable without needing to reach. Why is that? Because the touch of the sun is far away.", "Answer: How do you know the touch of the sun?", "Question: It is known when the heat from the sun reaches the body.", "Answer: If heat comes from the sun, then when the sun sets, the heat should still be there, but it is not. Therefore, it is known that the heat does not come from the sun.", "Question: Although the sun has set, the heat is still there, which is known through touch.", "Answer: If that is the case, then heat has no color. There is no colorless heat in your scriptures, which is your fault.", "Question: There is a subtle color in it.", "Answer: The touch of heat is less than the color, like seeing the color of a lamp without feeling its heat.", "Question: Must one touch it to know it?", "Answer: One must touch it to know it. Why is that? It is like a strange fragrance arising because there is fragrance in the wind. It is like heat arising because of the sun.", "Question: Why can't the color of heat be seen after the sun sets?", "Answer: Perhaps some heat has only touch and no color, like the residual heat after the sun sets, like the heat on the body of a sick person, like the residual heat after a fire is extinguished in a greenhouse, like the heat in hot water, all of which have touch but no color. Therefore, heat may be colored or colorless, and one should believe and accept it.", "", "Chapter Fifty-Three: On the Mind", "", "You say that the mind can move, but that is not true. Why is that? Because the mind arises and ceases moment by moment, like the wind, like karma. Each moment is a dharma of cessation, so there is no appearance of movement. Moreover, if the mind moves, it either knows that it has moved or does not know that it has moved, and neither is correct. If it knows beforehand that it has moved, then why move? If it does not know that it has moved, then where does it move to? And if the mind is in the eye, how can it reach the ear? If the mind arises with the thought, 'I should go to the ear,' then that is thinking of the ear. If one wants to hear a sound, that is thinking of the sound. If the mind is in the eye, it cannot arise with a thought, and the same is true for the other senses. Therefore, the mind does not move. Moreover, if a person has seen cities, countries, villages, etc., and now follows the original thought but does not know the present situation, then the mind does not move. Moreover, if a dharma can move, it should be closer first and then farther away, but now both near and far can be thought of at the same time, so it is known that the mind does not move. Moreover, if a dharma can move, one should know the various sense objects in the process of moving, just as a person walking on the road knows the various colors and other things, but the mind" ] }
不爾。又如心能知無謂過去未來兔角龜毛蛇足風色赤鹽香等。亦知俱不到故。故知不去。又若心到緣。則不應有無知疑知邪知。而實有之。故知不到。又心緣泥洹。若心到者。則以有為。到無為中。是則不然。還出無為。入有為中。是亦不然。又若生心。有後世。心即到後世。此身應死。不得復還。是故不去。又心念未來。即到未來。不可以現在法為未來也。又心念過去。即在過去。不應以去來法為現在也。故知不去。又從欲心面生異色。恚等亦爾。若心到異處。色不應異。故知不去。又心在緣中。名之為受。是受三種。若苦若樂不苦不樂。若心到異處。此則無受。故知不去。又心依于身。如經中說。心依名色。故不離身到余處去。又身合識。故名為身。若心在異處。身則無識。緣與識合。便名有識。是故不去。問曰。夢中心至余方。答曰。不然。如夢中所作失不凈等。是皆在身心顛倒故。謂在余方。而實不去。又夢中所為皆是虛妄。如人夢飲竟不除渴。又夢行欲等。不名為墮。故知夢中意亦不去。又心但在曾所見聞覺知法中。不行異法。若去到者。亦應知異法。問曰。神使意去能到余方。答曰。是事後破神品中。當廣分別。故意不去。◎
成實論卷第四 大正藏第 32 冊 No. 1646 成實論
【現代漢語翻譯】 現代漢語譯本 不，不是這樣的。又比如心能夠知道那些虛無縹緲的事物，像是過去、未來、兔子角、烏龜毛、蛇足、風的顏色、赤鹽的香味等等。也知道心並沒有真正到達那些地方，所以說心並沒有去到那些地方。而且，如果心真的能夠到達所緣境，就不應該有無知、疑惑、邪知這些情況，但實際上這些情況是存在的，所以說心並沒有到達。還有，心緣于涅槃（Nirvana，解脫的境界），如果心真的到達了涅槃，那就是用有為法到達了無為法之中，這是不合理的。反過來說，從無為法回到有為法之中，這也是不合理的。再者，如果生起一個念頭，就意味著有後世，心就到達了後世，那麼這個身體就應該死去，不能再回來了，所以說心並沒有去到那裡。還有，心念及未來，就到達了未來，但不能用現在的法來作為未來。心念及過去，就身處過去，不應該用過去和未來的法來作為現在。所以說心並沒有去到那裡。還有，從因慾望而生的心中，面部會產生不同的顏色，嗔恚等等也是如此。如果心到達了不同的地方，臉色不應該發生變化，所以說心並沒有去到那裡。還有，心在所緣境中，這被稱為『受』（Vedana，感受），這種感受有三種：苦、樂、不苦不樂。如果心到達了不同的地方，那麼就不會有感受，所以說心並沒有去到那裡。還有，心是依附於身體的，正如經文中所說，心依附於名色（Namarupa，精神和物質），所以心不會離開身體去到其他地方。還有，身體和識（Vijnana，意識）結合，所以被稱為身體。如果心在其他地方，身體就沒有了意識。所緣境和識結合，就稱為有識，所以說心並沒有去到那裡。有人問：在夢中，心可以到達其他地方。回答說：不是這樣的。比如在夢中所做的遺失不凈之物等等，這些都是因為身心的顛倒，所以認為是在其他地方，但實際上並沒有去。而且夢中所做的一切都是虛妄的，就像人在夢中飲水，最終並不能解除口渴。還有，夢中行淫等等，不能稱為墮落，所以說夢中的意念也沒有去到其他地方。還有，心只是在曾經所見、所聞、所覺、所知的事物中活動，不會去到不同的事物中。如果心真的能去到其他地方，就應該知道不同的事物。有人問：神使意念去到其他地方，能夠到達其他地方。回答說：這件事在後面破神品中，會詳細地分別解釋，所以說意念並沒有去到其他地方。 《成實論》卷第四
【English Translation】 English version No, it is not so. Furthermore, the mind can know meaningless things such as the past, the future, a rabbit's horn, a tortoise's hair, a snake's feet, the color of the wind, the scent of red salt, and so on. It also knows that it does not actually reach those places, so it is said that the mind does not go to those places. Moreover, if the mind could truly reach its object (緣, condition), there should be no ignorance, doubt, or wrong knowledge. But in reality, these conditions exist, so it is said that the mind does not reach. Furthermore, the mind contemplates Nirvana (泥洹, the state of liberation). If the mind truly reached Nirvana, it would be using conditioned (有為) means to reach the unconditioned (無為) state, which is unreasonable. Conversely, to return from the unconditioned to the conditioned state is also unreasonable. Moreover, if a thought arises, it implies a future life, and the mind reaches that future life, then this body should die and not return. Therefore, the mind does not go there. Furthermore, when the mind thinks of the future, it reaches the future, but one cannot use present dharmas (法, teachings/phenomena) as the future. When the mind thinks of the past, it is in the past, but one should not use past and future dharmas as the present. Therefore, it is known that the mind does not go. Furthermore, from a mind filled with desire, different colors arise on the face, and the same is true for anger and so on. If the mind went to a different place, the complexion should not change, so it is known that the mind does not go. Furthermore, the mind being in its object is called 'feeling' (受, Vedana), and this feeling is of three kinds: painful, pleasant, and neither painful nor pleasant. If the mind went to a different place, there would be no feeling, so it is known that the mind does not go. Furthermore, the mind relies on the body, as it is said in the scriptures that the mind relies on name and form (名色, Namarupa). Therefore, it does not leave the body to go to other places. Furthermore, the body and consciousness (識, Vijnana) are combined, so it is called the body. If the mind were in a different place, the body would be without consciousness. The object and consciousness combining is called having consciousness, so it is known that the mind does not go. Someone asks: In dreams, the mind goes to other places. The answer is: It is not so. For example, in dreams, one might lose impure things, etc. These are all due to the inversion of body and mind, so one thinks one is in another place, but in reality, one does not go. Moreover, everything done in dreams is false, just as a person drinking water in a dream does not quench their thirst. Furthermore, performing sexual acts in a dream, etc., is not called a transgression, so it is known that the mind does not go in dreams either. Furthermore, the mind only operates within things that have been seen, heard, felt, and known, and does not go to different things. If it truly went to other places, it should know different things. Someone asks: A spirit causes the mind to go to other places and be able to reach other places. The answer is: This matter will be explained in detail later in the chapter on refuting the soul, so it is known that the mind does not go. Shǐchénglùn (成實論, Tattvasiddhi Shastra) Volume 4
成實論卷第五
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎根不定品第五十四
問曰。諸根為定。為不定耶。答曰。云何名定。云何名不定。問曰。以眼等根所知及因。是名為定。答曰。若爾根非定也。所以者何。諸根非是眼等所知及因。問曰。眼童子及舌身。可以眼見。耳鼻在內。故不可得見。答曰。死人亦有童子舌身。而實無根。問曰。童子二種。有是根非根。死人根童子滅非根者在。答曰。根童子無能見者。故非眼等所得。經中說。五根是色不可見有對。若是可見。則可分別此童子是根此童子非根。問曰。若經中說因四大成清凈色名為五根。何故復說五根是色不可見有對耶。答曰。是故可疑業力不可思議。以業力故。四大變而為根。佛恐弟子謂此五根自從業生。故言是色。又外道說五根從我生。我即非色。又言。五根知大知小。故非決定。是人亦以無色為根。是故佛言諸根是色因色等成。或謂因色等成。應可見故說不可見亦非耳等根之所得。或謂。若爾便應無對。故說有對。對諸塵故。若色有形有對。是名粗色。但眼所見。又外道言。諸數量一異合離好醜作業總相別相及陀羅驃。雖非色法。亦是可見。故佛說言於此等中但色可見。非余法也。礙於手等。故名有對。問曰。若爾皆應受
【現代漢語翻譯】 現代漢語譯本
成實論卷第五
訶梨跋摩（Harivarman，論主名）造
姚秦三藏鳩摩羅什（Kumārajīva，譯者名）譯
◎根不定品第五十四
問：諸根是確定的，還是不確定的呢？
答：你說的『確定』是什麼意思？『不確定』又是什麼意思？
問：以眼等根所能認知的事物以及作為認知的原因，這叫做『確定』。
答：如果這樣說，那麼根就不是確定的。為什麼呢？因為諸根不是眼等所能認知的事物，也不是眼等認知的原因。
問：眼球（眼童子）以及舌頭和身體，可以用眼睛看到。耳朵和鼻子在身體內部，所以無法看到。
答：死去的人也有眼球、舌頭和身體，但實際上沒有根。
問：眼球有兩種，有的是根，有的不是根。死去的人的眼球是根已經滅盡，所以不是根，而活人的眼球有的是根。
答：作為根的眼球，沒有人能夠看見它，所以不是眼睛等所能認知的。經中說，五根是色法，不可見，有對礙。如果是可見的，就可以分辨出哪個眼球是根，哪個眼球不是根了。
問：如果經中說，由四大（地、水、火、風）構成清凈的色法，稱為五根，為什麼又說五根是色法，不可見，有對礙呢？
答：所以說，業力是不可思議的。因為業力的緣故，四大變化成為根。佛恐怕弟子認為這五根是自己產生的，所以說是色法。另外，外道說五根是從『我』（ātman）產生的，『我』不是色法。又說，五根能知大知小，所以不是決定的。這些人也以無色法為根。所以佛說諸根是色法，因色等而成就。或者認為因色等而成就，應該可見，所以說不可見，也不是耳朵等根所能認知的。或者認為，如果這樣，就應該沒有對礙。所以說是有對礙，因為能對諸塵境產生作用。如果色法有形體，有對礙，這叫做粗色，只能被眼睛所見。另外，外道說，諸數量（數字）、一異（相同與不同）、合離（結合與分離）、好醜（美與醜）、作業（行為）、總相（總體特徵）、別相（個別特徵）以及陀羅驃（dravya，實體），雖然不是色法，也是可見的。所以佛說，在這些法中，只有色法是可見的，不是其餘的法。能障礙手等，所以叫做有對礙。問：如果這樣，都應該感受痛苦。
【English Translation】 English version
Śatya-siddhi-śāstra, Volume 5
Composed by Harivarman (the author's name)
Translated by Kumārajīva (the translator's name) of the Yao Qin Dynasty
◎Chapter 54: The Indeterminate Nature of the Indriyas (Faculties)
Question: Are the indriyas (faculties) determinate or indeterminate?
Answer: What do you mean by 'determinate'? What do you mean by 'indeterminate'?
Question: That which is known by the eye and other indriyas, and the cause of that knowledge, is called 'determinate'.
Answer: If that is the case, then the indriyas are not determinate. Why? Because the indriyas are not that which is known by the eye and other indriyas, nor are they the cause of that knowledge.
Question: The eye-pupil (eye-child), as well as the tongue and body, can be seen with the eye. The ears and nose are inside the body, so they cannot be seen.
Answer: A dead person also has eye-pupils, a tongue, and a body, but in reality, they have no indriyas.
Question: There are two kinds of eye-pupils: some are indriyas, and some are not. The eye-pupil of a dead person is one where the indriya has ceased, so it is not an indriya, while the eye-pupil of a living person is sometimes an indriya.
Answer: The eye-pupil that is an indriya cannot be seen by anyone, so it is not cognized by the eye and other indriyas. The sutras say that the five indriyas are form (rūpa), invisible, and have resistance (sa-pratigha). If they were visible, one could distinguish which eye-pupil is an indriya and which is not.
Question: If the sutras say that the five indriyas are formed from the four great elements (mahābhūta) – earth, water, fire, and wind – as pure form, why do they also say that the five indriyas are form, invisible, and have resistance?
Answer: Therefore, the power of karma is inconceivable. Because of the power of karma, the four great elements transform into the indriyas. The Buddha feared that disciples would think that these five indriyas arose on their own, so he said they are form. Furthermore, the heretics say that the five indriyas arise from the 'self' (ātman), and the 'self' is not form. They also say that the five indriyas can know the large and the small, so they are not determinate. These people also consider formless things as indriyas. Therefore, the Buddha said that the indriyas are form, arising from form, etc. Or, thinking that because they arise from form, etc., they should be visible, he said they are invisible and cannot be cognized by the ears and other indriyas. Or, thinking that if this were the case, they should have no resistance, he said they have resistance, because they can act upon the sense objects. If form has shape and resistance, it is called gross form, which can only be seen by the eye. Furthermore, the heretics say that numbers, sameness and difference, combination and separation, beauty and ugliness, actions, general characteristics, specific characteristics, and dravya (substance), although not form, are also visible. Therefore, the Buddha said that among these dharmas, only form is visible, not the other dharmas. They obstruct the hand, etc., so they are called having resistance. Question: If that is the case, should all experience suffering?
觸。答曰。雖俱障礙。非一切處盡生。身識隨生識。故分別諸根。複次諸根實非決定。所以者何。法若決定。如手取物。唯取一手。眼能見大小。故非定也。又若定物觸則有作。如觸火則燒觸刀則割。眼遠而能見。故非決定。又若法決定。則礙決定法。如手礙手。眼於水精雲翳等中。亦不障礙。故非決定。又根若決定。應在身內。在身內故。雖與意合。亦應不見外塵。而實能見。故非決定。又法若決定。則可數名五根。而眼等各二並舌與身。是名為八故非決定。但處有定。根非定也。又左眼見。右眼亦識。不應異見異識。以根無左右根故。非是決定。又根塵合法。不可得故。無決定也。又得決定。色等法則不能覺得根。則覺故非決定。問曰。眼光能見大小亦能遠去見色。無有障礙。猶如日光離身能見。是光因二眼定處。合為一光。而能見色。又眼是一。耳鼻在內。不可分別。是故汝說異見異識。此言則壞。又神知非根。根是所用。又汝言合法不可得者。是事已答。謂日光映等。耳等諸根。和合密故。亦不可得。如合木密際不可知。又因神故。覺非是諸根。又根由大成。大無覺故。根亦非覺。又瓶因微塵。如微塵無覺瓶亦無覺。又不知異塵。故知無覺。答曰。汝言光去故根是決定。汝以光為根。光非定故。根亦不定。又
【現代漢語翻譯】 現代漢語譯本 觸。答：雖然都有障礙，但不是所有地方都完全產生作用。身識隨著生識而產生，因此可以分辨諸根的作用。再者，諸根實際上並非是絕對決定的。為什麼這麼說呢？如果法是絕對決定的，就像手取東西一樣，只能用一隻手。眼睛能看到大小，所以不是絕對的。而且，如果物體是絕對決定的，那麼觸覺就會有作用，比如接觸火就會被燒，接觸刀就會被割傷。眼睛離得很遠也能看到東西，所以不是絕對決定的。還有，如果法是絕對決定的，就會阻礙絕對決定的法，就像手阻礙手一樣。眼睛對於水晶、雲翳等，也不會產生阻礙，所以不是絕對決定的。還有，如果根是絕對決定的，應該在身體內部。因為在身體內部，即使與意念結合，也不應該看到外面的塵境，但實際上卻能看到，所以不是絕對決定的。還有，如果法是絕對決定的，就可以數出五根。但是眼睛等各有兩個，加上舌頭和身體，總共有八個，所以不是絕對決定的。只是處所是固定的，根不是固定的。還有，左眼看到，右眼也能識別，不應該出現不同的見和不同的識，因為根沒有左右之分，所以不是絕對決定的。還有，根塵法和合，是不可得的，所以沒有絕對決定。還有，如果能得到絕對決定，色等法則不能覺察到根，根卻能覺察到，所以不是絕對決定的。 問：眼光能看到大小，也能遠距離看到顏色，沒有障礙，就像陽光離開身體也能看到東西一樣。這是因為光由兩隻眼睛的固定位置，合成為一道光，從而能看到顏色。而且眼睛只有一個，耳朵和鼻子在內部，無法分辨。所以你說異見異識，這種說法是錯誤的。而且神識知道，不是根，根是被使用的。還有你說和合不可得，這件事已經回答過了，就像陽光的映照等。耳朵等諸根，因為和合緊密，也是不可得的，就像木頭緊密結合的縫隙無法知道一樣。而且因為神識的緣故，才能覺察，不是諸根的作用。還有根由四大組成，四大沒有覺察，所以根也沒有覺察。還有瓶子由微塵組成，就像微塵沒有覺察一樣，瓶子也沒有覺察。還有不知道不同的塵境，所以知道沒有覺察。答：你說光能遠去，所以根是絕對決定的。你把光當作根，光不是固定的，所以根也不是固定的。還有……
【English Translation】 English version Touch. Answer: Although all have obstructions, they do not all arise in every place. Consciousness of the body arises along with consciousness, therefore distinguishing the functions of the various roots (Indriya). Furthermore, the roots are actually not absolutely determined. Why is this? If the Dharma (law, principle) were absolutely determined, like a hand taking something, it could only use one hand. The eyes can see size, so they are not absolute. Moreover, if an object were absolutely determined, then touch would have an effect, such as touching fire would cause burning, touching a knife would cause cutting. The eyes can see from a distance, so they are not absolutely determined. Also, if the Dharma were absolutely determined, it would obstruct the absolutely determined Dharma, just as a hand obstructs a hand. The eyes do not encounter obstructions in crystal, clouds, or haze, so they are not absolutely determined. Also, if the root were absolutely determined, it should be inside the body. Because it is inside the body, even if it were combined with the mind (manas), it should not be able to see external dust (objects), but in reality, it can see, so it is not absolutely determined. Also, if the Dharma were absolutely determined, one could count five roots. But the eyes, etc., each have two, plus the tongue and body, making a total of eight, so it is not absolutely determined. Only the location is fixed, the root is not fixed. Also, the left eye sees, and the right eye also recognizes, there should not be different seeing and different recognition, because the root has no left or right, so it is not absolutely determined. Also, the combination of root, object, and Dharma is unattainable, so there is no absolute determination. Also, if absolute determination could be obtained, the Dharma of form, etc., could not perceive the root, but the root can perceive, so it is not absolutely determined. Question: The light of the eye can see size, and can also see colors from a distance, without obstruction, just as sunlight can see things even when it is away from the body. This is because the light from the fixed positions of the two eyes combines into one light, thereby being able to see colors. Moreover, there is only one eye, and the ears and nose are inside, making them indistinguishable. So your saying 'different seeing and different recognition' is wrong. Moreover, consciousness knows, it is not the root, the root is what is used. Also, your saying that combination is unattainable, this matter has already been answered, like the reflection of sunlight, etc. The ears and other roots, because they are closely combined, are also unattainable, just as the seams of closely joined wood cannot be known. Moreover, it is because of consciousness that perception arises, it is not the function of the roots. Also, the root is composed of the four great elements (Mahabhuta), the four great elements have no perception, so the root also has no perception. Also, a vase is composed of dust particles, just as dust particles have no perception, the vase also has no perception. Also, it does not know different dust objects, so it knows there is no perception. Answer: You say that light can go far, so the root is absolutely determined. You take light as the root, light is not fixed, so the root is also not fixed. Also...
此光無先已破故。又汝言一眼。是事不然。一眼見異。二眼見異。若一眼壞。見則不明。是左右眼先已答。問曰。若一眼能生識者。則二眼應是一眼。何用第二眼為。答曰。以鼻隔故。不得為一。設無障隔。亦不為一。如手指等。汝言是神所用。是事先破。神不能用。日光映者。是亦先破。汝言和合密故不見。是亦不然。所以者何。法若決定。則無和合。體相異故。如合木雖密猶見其際。根塵和合不見如是。汝言以神故覺。當說無神。汝言諸大成根。是事不然。業力變大為根。則有差別。問曰。根是決定。所以者何。是四大所成。四大定故。根亦決定。又以眼等根是決定故。大等能為利益。又大變為根。大決定故。所變成法亦應決定。又當根有塵。當塵有根。若不決定。不應相當。應如意法。故知決定。又世間人。于童子等決定法中。說名諸根。又根知五種定法非如意等。故名決定。又根知現在。余皆比知。故名決定。又根知有緣意亦無緣。如知過去等。又根塵和合故。生根知法。應以決定根對決定塵。故知決定。答曰。汝言根由大成名決定者。雖俱由諸大。而有是根非根。如是或有決定。或不決定。汝言利益。利益於知非助根也。又言大變成根。變亦為知。非利益根。又四大清凈名根。故非決定。汝言根塵。相當亦
【現代漢語翻譯】 現代漢語譯本 此光（指眼根所發之光）並非一開始就存在，這個觀點已經被駁斥了。而且，你說只有一隻眼睛，這也是不對的。一隻眼睛看到的和兩隻眼睛看到的是不同的。如果一隻眼睛壞了，視力就會變得模糊。這些關於左右眼的說法之前已經回答過了。 問：如果一隻眼睛就能產生意識，那麼兩隻眼睛應該被視為一隻眼睛，為什麼還需要第二隻眼睛呢？ 答：因為有鼻子作為阻隔，所以不能算作一隻眼睛。即使沒有阻隔，也不能算作一隻眼睛，就像手指一樣。你說眼睛是被神所使用的，這個觀點之前已經被駁斥了，神是無法使用眼睛的。你說日光照耀，這也是之前被駁斥的。你說因為（根塵）和合緊密所以看不見（根塵的差別），這也是不對的。為什麼呢？如果法是決定的，就不會有和合。因為它們的體性和表相是不同的。就像木頭的結合，即使很緊密，仍然能看到結合的縫隙。根和塵的和合卻看不見縫隙，不是這樣的。你說因為有神才能覺知，你應該先證明有神的存在。你說諸大（四大元素）構成根，這是不對的。是業力使四大元素變化成為根，所以根是有差別的。 問：根是決定的，為什麼呢？因為根是由四大元素組成的，四大元素是決定的，所以根也是決定的。而且，因為眼睛等根是決定的，所以四大元素才能發揮作用。而且，四大元素變化成為根，四大元素是決定的，所以所變化成的法也應該是決定的。而且，應該是根對應塵，塵對應根。如果不決定，就不應該相互對應，應該像如意法一樣（隨心所欲）。所以知道根是決定的。而且世間人，在童子等決定的法中，稱之為諸根。而且根知道五種決定的法，而不是像如意等法。所以稱為決定。而且根知道現在，其餘的都是通過比較來知道的，所以稱為決定。而且根知道有緣，意也知道無緣，比如知道過去等。而且根塵和合，所以產生根的知覺。應該以決定的根對應決定的塵，所以知道根是決定的。 答：你說根由四大元素構成，所以是決定的。雖然都是由四大元素構成，但有些是根，有些不是根。所以，有些是決定的，有些是不決定的。你說（四大元素）發揮作用，是作用於知覺，而不是幫助根。又說四大元素變化成為根，變化也是爲了知覺，而不是利益根。而且四大元素清凈才稱為根，所以不是決定的。你說根塵相互對應也是不...
【English Translation】 English version This light (referring to the light emitted by the eye-faculty) does not exist from the beginning, as it has already been refuted. Furthermore, your statement about having only one eye is incorrect. What one eye sees is different from what two eyes see. If one eye is damaged, the vision becomes unclear. These points regarding the left and right eyes have been answered previously. Question: If one eye can generate consciousness, then two eyes should be considered as one. Why is a second eye needed? Answer: Because there is a nose as a barrier, they cannot be considered as one eye. Even without a barrier, they cannot be considered as one, just like fingers. Your statement that the eyes are used by a god has already been refuted; a god cannot use the eyes. Your statement about sunlight shining is also previously refuted. Your statement that the (faculties and objects) are combined closely, so the difference (between faculties and objects) cannot be seen is also incorrect. Why? If the dharma is determined, there will be no combination. Because their substance and appearance are different. Like the combination of wood, even if it is tight, the seams can still be seen. The combination of faculties and objects does not have such a seamless appearance. You say that awareness arises because of a god; you should first prove the existence of a god. Your statement that the great elements (the four great elements) constitute the faculties is incorrect. It is karma that transforms the four great elements into faculties, so the faculties are different. Question: The faculties are determined, why? Because the faculties are composed of the four great elements, and the four great elements are determined, so the faculties are also determined. Moreover, because the eye and other faculties are determined, the four great elements can function. Furthermore, the four great elements transform into faculties, and the four great elements are determined, so the transformed dharmas should also be determined. Moreover, there should be a faculty corresponding to an object, and an object corresponding to a faculty. If they are not determined, they should not correspond to each other, but should be like wish-fulfilling dharmas (able to manifest at will). Therefore, it is known that the faculties are determined. Moreover, worldly people, in the determined dharmas such as infants, call them faculties. Moreover, the faculties know five determined dharmas, not like wish-fulfilling dharmas. Therefore, they are called determined. Moreover, the faculties know the present, and the rest are known through comparison, so they are called determined. Moreover, the faculties know what is conditioned, and the mind also knows what is unconditioned, such as knowing the past. Moreover, the faculties and objects combine, so the perception of the faculties arises. A determined faculty should correspond to a determined object, so it is known that the faculties are determined. Answer: You say that the faculties are determined because they are composed of the four great elements. Although they are all composed of the four great elements, some are faculties and some are not. Therefore, some are determined and some are not determined. You say that (the four great elements) function, it functions on perception, not helping the faculties. Furthermore, the four great elements transform into faculties, and the transformation is also for perception, not benefiting the faculties. Moreover, the purity of the four great elements is called faculties, so they are not determined. You say that faculties and objects correspond to each other is also not...
是意。定根非知。故其餘皆是意力差別。又雖說六識。要以意識決了。如見四諦時現知諸法。正觀法性。皆以意識。又如旋火輪及幻化焰乾闥婆城。皆無而妄見。見色亦爾。是故眼等悉為邪緣。汝言根塵合故生知。若到故知。不到而知。皆先已答。
色入相品第五十五
又言。青黃等色名為色入。如經中說。眼入滅色相離。是處應知。問曰。有說。業量亦是色入。所以者何。如經中說黑白長短粗細諸色。答曰。形等是色之差別。何以知之。若離色則不生形量等心。若形等異色。離色亦應生心。而實不生。故知不異。問曰。先生色心。後生形心。所以者何。黑白方圓心不併生。答曰。長短等相。皆緣色故。意識中生。如先見色然後意識生。男女相業。亦以諸有為法念念滅故。無滅法不去。以去故名為業。問曰。去名身業。若無去則無身業。答曰。世俗名字故有身業。非第一義。問曰。若第一義中無身業者。第一義中。亦無罪福。無罪福故。亦無果報。答曰。法于異處起時。若益他惱他。故成罪福。不應難也。
聲相品第五十六
問曰。何故不說因聲成大。答曰。聲離色等。色等不相離。是故不說。又聲不如色等常相續故。又亦不與色等俱生。又與色等生異。所以者何。色等相生。漸以根牙。次
【現代漢語翻譯】 現代漢語譯本：這是意根的作用。定根並非真正的知覺。因此，其餘的根都是意根力量的差別顯現。而且，雖然說了六識，但最終要由意識來決斷。比如在證悟四諦時，當下就能知曉諸法，正確地觀察法性，這些都依靠意識。又比如旋轉的火輪、幻化的火焰、乾闥婆城（Gandharva-city，海市蜃樓），這些都是本來沒有卻被錯誤地看見。見色也是如此。因此，眼等（眼根等）都是邪緣。你說根塵相合才產生知覺，無論是接觸到才知覺，還是沒接觸到也知覺，這些都已經回答過了。
色入相品第五十五
又問：『青、黃等顏色被稱為色入（rupa-ayatana，色處）。』正如經中所說：『眼入（caksu-ayatana，眼處）滅，色相分離，這個地方應當知曉。』問：『有人說，業量也是色入，為什麼呢？』正如經中所說，有黑、白、長、短、粗、細等各種顏色。答：『形狀等是色的差別。』憑什麼知道呢？如果離開色，就不會產生形狀、大小等心。如果形狀等與色不同，那麼離開色也應該產生心，但實際上並沒有產生。所以知道它們不是不同的。問：『先生起色心，後生起形心，為什麼呢？黑、白、方、圓等心不是同時產生的。』答：『長短等相，都是因為色的緣故，才在意識中產生。』就像先看見色，然後意識才產生。男女相業也是這樣。因為諸有為法念念生滅，沒有滅法而不離去的，因為離去所以稱為業。問：『離去稱為身業，如果沒有離去，就沒有身業。』答：『世俗的名稱才有所謂的身業，在第一義諦中沒有。』問：『如果第一義諦中沒有身業，那麼第一義諦中也沒有罪福，沒有罪福，也就沒有果報。』答：『法在不同的地方生起時，如果利益他人或惱害他人，就形成了罪福，不應該質疑。』
聲相品第五十六
問：『為什麼不說因聲成大？』答：『聲與色等（色、香、味、觸）不同，色等不互相分離，所以不說。』而且聲音不如色等那樣經常相續。而且也不與色等同時產生。而且與色等的產生方式不同。為什麼呢？色等互相產生，逐漸地以根、牙等。
【English Translation】 English version: This is the function of the mind-root (意根, yi gen). The fixed root (定根, ding gen) is not true perception. Therefore, the remaining roots are all manifestations of the mind-root's power. Moreover, although the six consciousnesses are mentioned, the final decision rests with the mind-consciousness (意識, yishi). For example, when realizing the Four Noble Truths, one immediately knows all dharmas and correctly observes the nature of dharmas, all relying on the mind-consciousness. Furthermore, like a rotating fire wheel, illusory flames, and Gandharva-cities (乾闥婆城, Gandharva-city, mirages), these are all falsely seen when they do not exist. Seeing form is also like this. Therefore, the eye and other sense organs are all evil conditions. You say that the union of root and object produces perception; whether knowing upon contact or knowing without contact, these have already been answered.
Section Fifty-Five on the Characteristics of the Form-Entry (色入相品, Se Ru Xiang Pin)
Furthermore, it is asked: 'Blue, yellow, and other colors are called form-entries (色入, rupa-ayatana).' As it is said in the sutras: 'When the eye-entry (眼入, caksu-ayatana) ceases, the characteristics of form separate; this place should be known.' Question: 'Some say that the measure of karma is also a form-entry. Why is that?' As it is said in the sutras, there are various colors such as black, white, long, short, thick, and thin. Answer: 'Shape and other qualities are differentiations of form.' How is this known? If separated from form, the mind of shape, size, etc., will not arise. If shape and other qualities are different from form, then the mind should arise even when separated from form, but in reality, it does not. Therefore, it is known that they are not different. Question: 'The mind of color arises first, and then the mind of shape arises later. Why is that? The minds of black, white, square, and round do not arise simultaneously.' Answer: 'The characteristics of length, etc., all arise in the mind-consciousness because of form.' Just as one first sees form, and then the mind-consciousness arises. The karmic appearances of male and female are also like this. Because all conditioned dharmas arise and cease moment by moment, there is no dharma that ceases without departing. Because of departing, it is called karma. Question: 'Departing is called body karma. If there is no departing, there is no body karma.' Answer: 'Body karma exists because of conventional names, but not in the ultimate sense.' Question: 'If there is no body karma in the ultimate sense, then there is also no merit or demerit in the ultimate sense. Without merit or demerit, there is also no karmic retribution.' Answer: 'When a dharma arises in a different place, if it benefits or harms others, it forms merit or demerit. There should be no questioning.'
Section Fifty-Six on the Characteristics of Sound (聲相品, Sheng Xiang Pin)
Question: 'Why is it not said that sound becomes great because of its cause?' Answer: 'Sound is different from form, etc. (色,香,味,觸, form, smell, taste, touch). Form, etc., do not separate from each other, so it is not said.' Moreover, sound does not continuously persist like form, etc. Furthermore, it does not arise simultaneously with form, etc. Moreover, its manner of arising is different from that of form, etc. Why is that? Form, etc., arise mutually, gradually with roots, teeth, etc.
第而有。聲不如是。又聲從物得名。如說瓶聲。不言瓶中聲。又人或言見瓶。或言見瓶色。初不言聞瓶。但言聞瓶聲。又眾生昔殖靜寂業故。若萬物皆常有聲。則無時暫靜。是故聲非成諸大因。問曰。物皆有聲。何以知之。掁則聲發。諸大常相掁。故一切盡應有聲。答曰。非萬物相掁。皆是聲因。所以者何。眼見二指相掁。不能生聲。問曰。是中生聲。微故不知。答曰不生。乃至微聲亦不聞故。若言有聲。則無現信。他人亦可言水中有香。細故不聞。火中有味。風中空中。皆有色等。而實無故。非一切相掁盡能生聲。問曰。俗中常言聲是空之求那。今何以知之。從四大生。答曰。今現見聲從四大生。我等信現見故。又言鐘聲鼓聲。故知是鐘鼓聲。又以四大異故。聲有差別。如鐘鼓聲異。又擊銅器。則聲動俱有。捉則俱止。當知器動聲亦如是。又將欲為聲。必備四大質像。故知聲從大生。又業因緣故。聲有差別。如眾生聲或粗或妙。不應以業緣故生空求那。是故非也。又因相故。因相者隨法以何故有。即名為因。如是因大有聲。無則無聲。如有火則熱。無火無熱。當知從火有熱。從大生聲。亦復如是。如有虛空熱。虛空猶在。而熱或無。當知。空非熱因。聲亦如是。如有虛空有聲。虛空猶在。而或無聲。故知非因。又聲
【現代漢語翻譯】 現代漢語譯本 第二種存在方式。聲音並非如此。而且聲音是從物體得名，比如我們說『瓶子的聲音』，而不是說『瓶子中的聲音』。還有，人們有時說看到瓶子，或者說看到瓶子的顏色，從來不說聽到瓶子，只說聽到瓶子的聲音。而且，眾生過去種下了寂靜的業，如果萬物都一直有聲音，那麼就沒有片刻的安靜。因此，聲音不是構成諸大的原因。有人問：萬物都有聲音，怎麼知道呢？振動就會發出聲音，諸大經常相互振動，所以一切都應該有聲音。回答說：不是萬物相互振動都是聲音的原因。為什麼呢？眼睛看到兩根手指相互振動，不能產生聲音。有人問：這裡面產生了聲音，因為太微小了所以不知道。回答說：沒有產生。乃至微小的聲音也沒有聽到。如果說有聲音，那就沒有現實的證據。別人也可以說水中有香味，因為太細微了所以聞不到；火中有味道，風中、空中都有顏色等等，但實際上沒有。所以，不是一切相互振動都能產生聲音。有人問：世俗中常說聲音是空的屬性（求那，guna），現在怎麼知道聲音是從四大產生的呢？回答說：現在我們親眼看到聲音是從四大產生的，我們相信親眼所見。又說鐘聲、鼓聲，所以知道是鐘鼓的聲音。而且因為四大不同，聲音也有差別，比如鐘聲和鼓聲不同。而且敲擊銅器，聲音和震動同時存在，停止敲擊，聲音和震動同時停止。應當知道器物的震動和聲音也是這樣。而且將要產生聲音，必須具備四大物質形象，所以知道聲音是從四大產生的。而且因為業的因緣，聲音有差別，比如眾生的聲音或者粗糙或者美妙。不應該因為業緣而產生空的屬性。所以不是這樣。而且因為因相的緣故，因相是指隨法因為什麼而有，就稱為什麼因。這樣，因為有大，所以有聲音，沒有大，就沒有聲音。比如有火就有熱，沒有火就沒有熱。應當知道從火有熱，從大產生聲音，也是這樣。如果有虛空有熱，虛空仍然存在，但是熱可能沒有。應當知道，空不是熱的原因。聲音也是這樣。如果有虛空有聲音，虛空仍然存在，但是可能沒有聲音，所以知道空不是聲音的原因。而且聲音
【English Translation】 English version Secondly, it exists. Sound is not like that. Moreover, sound derives its name from objects, such as saying 'the sound of a bottle,' not 'the sound within a bottle.' Also, people sometimes say they see a bottle, or they see the color of a bottle, but never say they hear a bottle, only that they hear the sound of a bottle. Furthermore, sentient beings in the past cultivated the karma of stillness, so if all things always had sound, there would be no moment of quiet. Therefore, sound is not a cause of the formation of the great elements (Mahabhutas). Someone asks: All things have sound, how do we know this? Vibration causes sound to arise, and the great elements are constantly vibrating each other, so everything should have sound. The answer is: Not all mutual vibrations of things are the cause of sound. Why is that? The eyes see two fingers vibrating each other, but no sound is produced. Someone asks: Sound is produced there, but it is too subtle to be known. The answer is: It is not produced. Even a subtle sound is not heard. If you say there is sound, then there is no present evidence. Others could also say there is fragrance in water, but it is too subtle to be smelled; there is taste in fire, and there are colors in wind and space, etc., but in reality, there are none. Therefore, not all mutual vibrations can produce sound. Someone asks: In common parlance, it is often said that sound is a quality (guna) of space (Akasha), how do we now know that it arises from the four great elements? The answer is: Now we directly see that sound arises from the four great elements, and we believe what we directly see. Also, we say the sound of a bell, the sound of a drum, so we know it is the sound of a bell and a drum. Moreover, because the four great elements are different, sounds also have differences, such as the sound of a bell and the sound of a drum being different. Also, when a copper instrument is struck, sound and vibration exist simultaneously; when the striking stops, the sound and vibration stop simultaneously. It should be known that the vibration of the instrument and the sound are also like this. Moreover, to produce sound, the material form of the four great elements is necessary, so we know that sound arises from the great elements. Moreover, because of the karmic conditions, sounds have differences, such as the sounds of sentient beings being either coarse or subtle. It should not be that the quality of space arises because of karmic conditions. So it is not like that. Moreover, because of the cause and condition (hetu-pratyaya), the cause and condition refers to what a thing depends on to exist, and that is called the cause. Thus, because there is the great elements, there is sound; without the great elements, there is no sound. For example, if there is fire, there is heat; without fire, there is no heat. It should be known that heat comes from fire, and sound arises from the great elements, it is also like this. If there is space and there is heat, space still exists, but heat may not be there. It should be known that space is not the cause of heat. Sound is also like this. If there is space and there is sound, space still exists, but there may be no sound, so it is known that space is not the cause of sound. Moreover, sound
是虛空求那。此無可信。現事中初不見聲因。于空亦無比知。是中以何為比。又經書中。亦多相違。如是無一可信。故知不然。
香相品第五十七
問曰。多摩羅跋等。眾香合故。其香異本。為即此等香更生異香耶。答曰。因香和合。更生異香。如青黃色雜更生綠色。又以種種業因緣故。生種種香。問曰。優樓佉弟子謂香唯是地之求那。此事云何。答曰。無陀羅驃。是事已明。故知不然。又衛世師人謂。白镴鉛錫金銀銅等。皆是火物。而是中有香。故知非唯地有。問曰。白镴等與地合故有香。答曰。此非客香。所以者何。先余物中。不聞此香。若曾聞者。可言是客。如先聞華中香。后衣中聞可名是客。是白镴等香不如是。是故非因。又是白镴等無無香時。不應言客。又我亦可說水等中無色等。但與地合故。色等可得。若汝言水等中自有色者。我亦說白镴等中自有香。又若物中有不相離法。即此物有。是故香隨不相離處。即此物香。又水等中若有香。以微故不知有何咎。如說月中有火。火決定熱。又汝說溫室中火滅餘熱中有微色。亦說湯中有微冷相。水香亦爾。是中無決定因。言水中無香。又汝諸陀羅驃。無決定相。所以者何。汝自誓言地中有香。而金剛頗梨等燒變異。故皆是地物。而皆無香。又汝言水相
【現代漢語翻譯】 現代漢語譯本： 是向虛空中尋求迴響（求那，guna，屬性）。這是不可信的。在現實中，從來沒有見過聲音是原因的。對於虛空，也沒有任何可以比較的認知。在這種情況下，用什麼來做比較呢？而且，經典書籍中也有很多相互矛盾的地方。像這樣，沒有一個是可信的。所以，知道這種說法是不對的。
香相品第五十七
問：多摩羅跋（Tamalapatra，樹名）等多種香混合在一起，產生的香味與原來的香味不同。這到底是這些香產生了另一種新的香味呢？ 答：因為香的混合，產生了另一種不同的香味。就像青色和黃色混合在一起，產生了綠色一樣。而且，因為種種業的因緣，產生種種香味。 問：優樓佉（Ulukha，印度數論派創始人）的弟子說，香味只是地的屬性（求那，guna，屬性）。這件事是怎麼回事呢？ 答：沒有實體（陀羅驃，dravya，實體），這件事已經很清楚了。所以，知道這種說法是不對的。而且，衛世師（Vaisheshika，勝論派）的人說，白镴（錫鉛合金）、鉛、錫、金、銀、銅等，都是火的產物。但是，這些東西中有香味。所以，知道香味不僅僅是地的屬性。 問：白镴等與地混合在一起，所以才有香味嗎？ 答：這不是外來的香味。為什麼這麼說呢？因為之前在其他東西中，沒有聞到過這種香味。如果曾經聞到過，可以說它是外來的。就像先聞到花中的香味，後來在衣服中聞到，可以稱之為外來的。但是，白镴等的香味不是這樣。所以，這不是原因。而且，白镴等沒有沒有香味的時候。不應該說是外來的。而且，我也可以說水等中沒有顏色等，但是與地混合在一起，顏色等就可以得到。如果你們說水等中自己有顏色，我也說白镴等中自己有香味。而且，如果物體中有不可分離的屬性，那麼這個屬性就是這個物體的。所以，香味隨著不可分離的地方，就是這個物體的香味。而且，水等中如果有香味，因為很微弱所以不知道，有什麼過錯呢？就像說月亮中有火，火一定是熱的。而且，你們說溫室中火熄滅后，餘熱中有微弱的顏色，也說湯中有微弱的冷的感覺。水的香味也是這樣。這裡面沒有確定的原因，說水中沒有香味。而且，你們的實體（陀羅驃，dravya，實體）沒有確定的相。為什麼這麼說呢？你們自己發誓說地中有香味，但是金剛、頗梨（sphatika，水晶）等燒了之後會變異，所以都是地的產物，但是都沒有香味。而且，你們說水的相
【English Translation】 English version: It is seeking for an echo (guna, attribute) in emptiness. This is not credible. In reality, the cause of sound has never been seen. There is also no comparable cognition for emptiness. In this case, what can be used for comparison? Moreover, there are many contradictions in the scriptures as well. Like this, none of them are credible. Therefore, it is known that this statement is incorrect.
Chapter Fifty-Seven on the Characteristics of Scents
Question: When Tamalapatra (a type of tree) and other various fragrances are combined, the resulting fragrance is different from the original fragrances. Is it that these fragrances produce another new fragrance? Answer: Because of the combination of fragrances, another different fragrance is produced. Just like blue and yellow mixed together produce green. Moreover, due to various karmic causes, various fragrances are produced. Question: The disciples of Ulukha (founder of the Samkhya school of Indian philosophy) say that fragrance is only an attribute (guna, attribute) of earth. What is the matter with this? Answer: There is no substance (dravya, substance), this matter has already been made clear. Therefore, it is known that this statement is incorrect. Moreover, the Vaisheshikas (followers of the Vaisheshika school) say that pewter, lead, tin, gold, silver, copper, etc., are all products of fire. However, there is fragrance in these things. Therefore, it is known that fragrance is not only an attribute of earth. Question: Is it that pewter, etc., have fragrance because they are mixed with earth? Answer: This is not an external fragrance. Why is that? Because this fragrance has not been smelled in other things before. If it had been smelled before, it could be said to be external. Just like smelling the fragrance in a flower first, and then smelling it in clothes later, it can be called external. However, the fragrance of pewter, etc., is not like this. Therefore, this is not the cause. Moreover, pewter, etc., do not have a time when they are without fragrance. It should not be said to be external. Moreover, I can also say that there are no colors, etc., in water, etc., but when mixed with earth, colors, etc., can be obtained. If you say that water, etc., have colors of their own, I also say that pewter, etc., have fragrances of their own. Moreover, if an object has an inseparable attribute, then this attribute belongs to this object. Therefore, the fragrance follows the inseparable place, which is the fragrance of this object. Moreover, if there is fragrance in water, etc., what is the fault if it is not known because it is very subtle? Just like saying that there is fire in the moon, and fire is definitely hot. Moreover, you say that after the fire is extinguished in a warm room, there is a faint color in the residual heat, and you also say that there is a faint feeling of cold in the soup. The fragrance of water is also like this. There is no definite cause in this, saying that there is no fragrance in water. Moreover, your substances (dravya, substance) do not have a definite characteristic. Why is that? You yourselves vowed that there is fragrance in earth, but vajra (diamond), sphatika (crystal), etc., change after being burned, so they are all products of earth, but none of them have fragrance. Moreover, you say the characteristic of water
定冷。乳等相亦定冷。而酥等有香故。說名地物。又言。火決定熱。以白镴等為火物。而中無定熱。又月等實冷。而汝說為火物。以此等故。諸陀羅驃。無決定相。是故香唯地有。此事不然。汝以白镴等為火物。是亦不然。所以者何。無決定熱故。優樓佉弟子說火決定熱。而白镴等無熱。問曰。白镴等物熱在果中。不在觸中。答曰。酥果冷。故應是水物。而汝以定有香故。名為地物是故說果。不名用因。又訶梨勒。果時定熱。應是火物。而實有香。有五味。故不名火物。以說果非因故。白镴等非是火物。又火相輕。白镴等重。火色白。而白镴等色異。又白镴等與火。無有同相。可得知是火物。又白镴等與火相違。所以者何。熱則消故。若是火物。得火應增。而實不增。故非火物。汝等不善思。故謂香唯是地物。是香皆在四眾中。
味相品第五十八
味名甜酢咸辛苦淡等。此六味皆隨物差別。不以四大偏多故有。如說地水多故甜。是事不然。甜味有無量差別。當知物生自有別異。問曰。藥師說但有六味。此事云何。答曰。不限於六。所以者何。或二味合。或三或四。如是無量。不以甜酢合故名甜酢味。甜酢和合。更生異味。如是無量。又隨世俗故差別諸味。如人以為甘即名為甘。又諸味熟時。各各相因。甘
【現代漢語翻譯】 現代漢語譯本： 你說冰是冷的，乳（牛奶）等也是冷的。但是酥油等有香味，所以被稱為地物（屬於地的物質）。又說，火一定是熱的，把白镴（錫）等當作火物（屬於火的物質）。但是白镴等並沒有確定的熱性。還有月亮等實際上是冷的，你卻說它們是火物。因為這些原因，所有的陀羅驃（dravya，物質），都沒有決定的相（特徵）。所以說香只存在於地中，這種說法是不對的。你把白镴等當作火物，這也是不對的。為什麼呢？因為它們沒有確定的熱性。優樓佉（Ulukha，印度哲學流派，勝論的創始人）的弟子說火一定是熱的，但是白镴等沒有熱性。有人問：白镴等物的熱性存在於果（結果）中，而不是存在於觸（接觸）中。回答說：酥油的果是冷的，所以應該是水物（屬於水的物質）。而你因為確定有香味，就稱之為地物，所以說果不能作為原因。還有訶梨勒（haritaki，一種藥用植物），結果時一定是熱的，應該屬於火物。但實際上它有香味，有五種味道，所以不被稱為火物。因為說果不能作為原因，所以白镴等不是火物。而且火的相是輕的，白镴等是重的。火的顏色是白的，而白镴等的顏色不同。而且白镴等和火，沒有相同的相，可以得知它們是火物。而且白镴等和火的相是相反的。為什麼呢？因為熱會使它融化。如果是火物，遇到火應該增加，但實際上並沒有增加，所以不是火物。你們沒有好好思考，所以認為香只是地物。香存在於四大（地、水、火、風）中。
味相品第五十八
味，名稱有甜、酢（酸）、咸、辛苦（苦）、淡等。這六種味道都隨著物的差別而不同，不是因為四大偏多而產生的。比如，說地水多所以是甜的，這種說法是不對的。甜味有無量的差別，應當知道物的產生自有區別。有人問：藥師（可能是指藥師佛或藥師相關的理論）說只有六種味道，這件事是怎麼回事？回答說：不限於六種。為什麼呢？或者兩種味道混合，或者三種或者四種，像這樣有無量種。不是因為甜和酢混合就叫做甜酢味。甜酢混合，會產生不同的味道，像這樣有無量種。而且隨著世俗的習慣而區分各種味道。比如人們認為是甘甜的就叫做甘甜。而且各種味道成熟時，各自互相影響，甘甜。
【English Translation】 English version: You say ice is cold, and milk etc. are also cold. But ghee (clarified butter) etc. have fragrance, so they are called earth-objects (belonging to the element of earth). Also, it is said that fire is definitely hot, and tin etc. are considered fire-objects (belonging to the element of fire). But tin etc. do not have definite heat. Also, the moon etc. are actually cold, but you say they are fire-objects. Because of these reasons, all dravyas (substances) do not have definite characteristics. Therefore, to say that fragrance exists only in earth is not correct. Your considering tin etc. as fire-objects is also not correct. Why? Because they do not have definite heat. The disciples of Ulukha (founder of Vaisheshika school of Indian philosophy) say that fire is definitely hot, but tin etc. do not have heat. Someone asks: The heat of tin etc. exists in the fruit (result), not in the touch (contact). The answer is: The fruit of ghee is cold, so it should be a water-object (belonging to the element of water). And you, because of the definite presence of fragrance, call it an earth-object, so saying the fruit cannot be the cause. Also, haritaki (a medicinal plant) is definitely hot when it bears fruit, so it should be a fire-object. But in reality, it has fragrance and five tastes, so it is not called a fire-object. Because saying the fruit is not the cause, tin etc. are not fire-objects. Also, the characteristic of fire is lightness, but tin etc. are heavy. The color of fire is white, but the color of tin etc. is different. Also, tin etc. and fire do not have the same characteristics, so it can be known that they are fire-objects. Also, tin etc. and the characteristics of fire are contradictory. Why? Because heat melts it. If it were a fire-object, it should increase when it encounters fire, but in reality, it does not increase, so it is not a fire-object. You have not thought well, so you think that fragrance is only an earth-object. Fragrance exists in the four elements (earth, water, fire, wind).
Chapter 58: On the Characteristics of Taste
Taste, with names such as sweet, sour, salty, bitter, astringent, and bland. These six tastes all differ according to the difference of objects, and are not produced because of the excess of the four elements. For example, to say that sweetness is because of the excess of earth and water is not correct. Sweetness has countless differences, and it should be known that the production of objects has its own distinctions. Someone asks: The Medicine Master (possibly referring to Bhaisajyaguru Buddha or related theories) says that there are only six tastes, what is the matter with this? The answer is: It is not limited to six. Why? Either two tastes are mixed, or three or four, like this there are countless kinds. It is not because sweet and sour are mixed that it is called sweet-sour taste. Sweet and sour mixed together will produce a different taste, like this there are countless kinds. Moreover, various tastes are distinguished according to worldly customs. For example, what people consider sweet is called sweet. And when various tastes mature, they each influence each other, sweet.
味熟時。或甘或變。餘味亦爾。故知諸法有如是力。
觸相品第五十九
觸名堅軟輕重強弱冷熱澀滑強濯猗樂疲極不疲極若病若差身利身鈍懶重迷悶瞪瞢疼痹顰呻飢渴飽滿嗜樂不嗜樂懵等。問曰。有說。觸有三種。冷熱不冷不熱。是事云何。答曰。于堅等中生知。若離堅等。無冷熱知。問曰。優樓佉說。地觸是不冷不熱。風觸亦爾。水觸冷。火觸熱。是事云何。答曰。先已說無有決定。謂酥等定冷。镴等無熱。又先說三觸。若是風客。則風無別觸。故無定相。又湯中冷相不可得。故水非定冷相。問曰。湯中有微冷相。火勝故不知。何以知之。若火勢盡還更冷故。答曰。白镴等酥等堅物。與火合故則流。若堅相不失。而有流相。則堅相即為流相。若失堅相而有流相。是則冷觸滅已。更生冷觸。如地觸是不冷不熱。與火合時。觸若不失則不名熟變。若失此觸。更生異觸。如是則冷觸失已。更生冷觸。若爾水諸求那。亦應熟變。汝言反覆有過。又相違法生。故諸相無常。如火合故草等相滅。若謂熱觸覆冷觸者。他人亦可言乳相不滅。但酪相覆。故不可得。若汝謂不見乳還為乳。然則無有熟變。所以者何。無始生死中。何物不為火之所燒。亦見土中有黑泥可得。當知亦從熟變而還。故知熟變非常不還。如是則冷觸
【現代漢語翻譯】 現代漢語譯本 味道成熟時，有時是甜的，有時會變化，其他的味道也是這樣。所以要知道諸法有這樣的力量。
觸相品第五十九
觸的名稱有堅硬、柔軟、輕、重、強、弱、冷、熱、澀、滑、強、濯（洗滌）、猗（依靠）、樂、疲憊、極度疲憊、不疲憊、極度不疲憊、若病、若痊癒、身體敏捷、身體遲鈍、懶惰、沉重、迷悶、瞪眼、疼痛、麻痹、皺眉、呻吟、飢餓、口渴、飽滿、嗜好、快樂、不嗜好、快樂、懵懂等等。有人問：『有一種說法，觸有三種，冷、熱、不冷不熱。』這件事是怎麼回事？回答說：『在堅硬等事物中產生知覺。如果離開堅硬等事物，就沒有冷熱的知覺。』有人問：『優樓佉（Ulluka，印度六派哲學之一勝論的創始人）說，地的觸是不冷不熱的，風的觸也是這樣，水的觸是冷的，火的觸是熱的。』這件事是怎麼回事？回答說：『先前已經說過沒有決定性。比如酥油等一定是冷的，蠟等沒有熱的。』又先前說過三種觸，如果是風客（指風是外來的），那麼風就沒有別的觸，所以沒有固定的相狀。又在熱水中，冷的相狀不可得，所以水不是固定的冷相。 有人問：『熱湯中有微弱的冷相，因為火的勢力強盛所以不知道。憑什麼知道呢？如果火的勢力耗盡，還會變冷。』回答說：『白蠟等酥油等堅硬的物體，與火結合就會流動。如果堅硬的相狀不消失，而有流動的相狀，那麼堅硬的相狀就是流動的相狀。如果失去堅硬的相狀而有流動的相狀，這就是冷的觸覺滅亡后，又產生冷的觸覺。』比如地的觸是不冷不熱的，與火結合時，觸覺如果不消失，就不叫做成熟變化。如果失去這個觸覺，又產生不同的觸覺，這樣就是冷的觸覺消失後，又產生冷的觸覺。如果這樣，那麼水的各種求那（guna，屬性），也應該成熟變化。你說的話反覆無常，有過失。又相狀互相違背而產生，所以各種相狀是無常的。比如火與草等結合，草等的相狀就滅亡了。如果說熱的觸覺覆蓋了冷的觸覺，別人也可以說乳的相狀沒有滅亡，只是被酪的相狀覆蓋，所以不可得。如果你說沒有看見乳還變成乳，那麼就沒有成熟變化。為什麼呢？無始生死中，什麼東西沒有被火所燒過？也看見土中有黑泥可以得到，應當知道也是從成熟變化而返回。所以要知道成熟變化不是恒常不變的，也不是返回原來的狀態。這樣，那麼冷的觸覺...
【English Translation】 English version When the taste is ripe, it is sometimes sweet and sometimes changes, and the other tastes are also like this. Therefore, know that all dharmas have such power.
Chapter Fifty-Nine: The Characteristics of Touch
The names of touch are hardness, softness, lightness, heaviness, strength, weakness, cold, heat, roughness, smoothness, strength, washing, reliance, pleasure, fatigue, extreme fatigue, non-fatigue, extreme non-fatigue, illness, recovery, agility of the body, dullness of the body, laziness, heaviness, confusion, staring, pain, numbness, frowning, groaning, hunger, thirst, fullness, craving, pleasure, non-craving, pleasure, ignorance, and so on. Someone asked: 'There is a saying that there are three kinds of touch: cold, heat, neither cold nor hot.' What is the matter? The answer is: 'Perception arises in hard things, etc. If you leave hard things, etc., there is no perception of cold or heat.' Someone asked: 'Ulluka (founder of Vaisheshika, one of the six schools of Indian philosophy) said that the touch of earth is neither cold nor hot, and the touch of wind is also like this, the touch of water is cold, and the touch of fire is hot.' What is the matter? The answer is: 'It has already been said that there is no certainty. For example, ghee (clarified butter) is definitely cold, and wax, etc., are not hot.' Also, it was previously said that there are three touches. If it is a wind guest (meaning the wind is external), then the wind has no other touch, so there is no fixed appearance. Also, in hot water, the appearance of cold cannot be obtained, so water is not a fixed cold appearance. Someone asked: 'There is a slight cold appearance in hot soup, but it is not known because the power of the fire is strong. How do you know it? If the power of the fire is exhausted, it will become cold again.' The answer is: 'Hard objects such as white wax and ghee will flow when combined with fire. If the hard appearance does not disappear, but there is a flowing appearance, then the hard appearance is the flowing appearance. If the hard appearance is lost and there is a flowing appearance, this is the cold sensation disappearing and then the cold sensation arising again.' For example, the touch of earth is neither cold nor hot. When combined with fire, if the touch does not disappear, it is not called ripening and changing. If this touch is lost and a different touch arises, then the cold touch disappears and then the cold touch arises again. If so, then the various gunas (qualities) of water should also ripen and change. What you say is fickle and has faults. Also, appearances arise in mutual contradiction, so all appearances are impermanent. For example, when fire combines with grass, etc., the appearance of grass, etc., disappears. If you say that the hot touch covers the cold touch, others can also say that the appearance of milk has not disappeared, but is covered by the appearance of cheese, so it cannot be obtained. If you say that you have not seen milk turn back into milk, then there is no ripening change. Why? In beginningless samsara (cycle of birth and death), what has not been burned by fire? Also, black mud can be found in the soil, and it should be known that it also returns from ripening change. Therefore, know that ripening change is not constant and does not return to its original state. Thus, then the cold touch...
失。還生冷觸。或有與火合。故黑色滅。還生黑色。赤色滅。還生赤色。如是冷觸滅已。離火還生。斯有何咎。又衛世師人說。但地有熟變相。水等中無。而藥師說。若飲沸湯。則得異果。若湯中色等不失。安有異果。故知水等亦有熟變。如火燒物失本相故。更有異相故。知物有異相。水亦如是。又是諸相相違。故無常。如水能滅火火能消水。火力無物不消。況與水合。而冷觸不滅。是故衛世師經說水決定冷。是事不然。
苦諦聚識論中立無數品第六十
心意識體一而異名。若法能緣。是名為心。問曰。若爾則受想行等諸心數法。亦名為心。俱能緣故。答曰。受想行等。皆心差別名。如道品中。一念五名。念處念根念力念覺正念精進等亦如是。又一無漏慧。而有苦習智等種種別名。又一定法。亦名為禪解脫除入。如是心一但隨時故。得差別名。故知但是一心。所以者何。如經中說是人慾漏心得解脫。有漏無明漏心得解脫。若別有心數。應說心數得解脫。又經中說。佛若知眾生歡喜心柔軟心調和心堪任得解脫。然後為說四真諦法。是中不說心數。又經中說。心垢故眾生垢。心凈故眾生凈。又說。若比丘入四禪中。得清凈不動心。然後如實知苦聖諦集滅道諦。又十二因緣中。說行緣識。又說六種為人。又說輕
【現代漢語翻譯】 現代漢語譯本： 喪失。還會產生冷的觸感。或者有與火結合的情況，所以黑色消失，還會產生黑色；紅色消失，還會產生紅色。像這樣，冷的觸感消失後，離開火還會產生，這有什麼過錯呢？
另外，衛世師（Vaisheshika，印度哲學流派）的人說，只有地（Prithvi，地元素）有成熟變化的相狀，水等元素中沒有。而藥師（Bhaisajyaguru，藥師佛）說，如果飲用沸騰的湯，就能得到不同的結果。如果湯中的顏色等不消失，怎麼會有不同的結果呢？所以知道水等元素也有成熟變化。就像火燒東西失去原本的相狀，因此有不同的相狀，所以知道事物有不同的相狀，水也是這樣。而且這些相狀相互違背，所以是無常的。比如水能滅火，火能消水，火的力量沒有不能消除的，何況與水結合，而冷的觸感不消失。因此，衛世師經說水一定是冷的，這件事是不對的。
苦諦聚識論中立無數品第六十
心、意、識（Citta, Manas, Vijnana，佛教中心的三種不同方面）體性是一個，只是名稱不同。如果法能夠緣取（Alambana，認識的對象），就稱為心。問：如果這樣，那麼受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）等各種心所法（Caitasika，伴隨心的心理活動）也稱為心，因為它們都能緣取。答：受、想、行等，都是心的差別名稱，比如道品（Bodhipaksika-dharmas，菩提分法）中，一個念（Smrti，正念）有五種名稱：念處（Smrtyupasthana，四念處）、念根（Smrtindriya，念根）、念力（Smrtibala，念力）、念覺支（Smrtisambodhyanga，念覺支）、正念精進等也是這樣。又如一個無漏慧（Anasrava-prajna，無漏的智慧），而有苦智（Dukkha-jnana，知苦之智）、習智（Samudaya-jnana，知集之智）等種種不同的名稱。又如一個禪定法，也稱為禪（Dhyana，禪定）、解脫（Vimoksha，解脫）、除入（Nirodha-samapatti，滅盡定）。像這樣，心是一個，但隨著不同的情況，得到不同的名稱。所以知道只是一個心。為什麼這樣說呢？如經中所說，這個人慾漏（Kama-asrava，欲漏）心得解脫，有漏（Bhava-asrava，有漏）無明漏（Avidya-asrava，無明漏）心得解脫。如果另外有心所，應該說心所得到解脫。又經中說，佛如果知道眾生歡喜心、柔軟心、調和心、堪能得解脫，然後為他們說四真諦法（Catur-arya-satya，四聖諦）。這裡面沒有說心所。又經中說，心垢染，所以眾生垢染；心清凈，所以眾生清凈。又說，如果比丘進入四禪（Catur-dhyana，四禪定）中，得到清凈不動的心，然後如實地知道苦聖諦、集聖諦、滅聖諦、道聖諦。又在十二因緣（Dvadasanga-pratityasamutpada，十二因緣）中，說行緣識（Samskara-pratyaya-vijnana，行緣識），又說六種為人，又說輕
【English Translation】 English version: Lost. It will also produce a cold touch. Or there are cases where it combines with fire, so black disappears, and black is produced again; red disappears, and red is produced again. Like this, after the cold touch disappears, it will still be produced away from the fire, what is wrong with this?
In addition, the Vaisheshika (a school of Indian philosophy) people say that only earth (Prithvi, the earth element) has the aspect of mature change, and water and other elements do not. But Bhaisajyaguru (Medicine Buddha) said that if you drink boiling soup, you will get different results. If the color and other things in the soup do not disappear, how can there be different results? So we know that water and other elements also have mature changes. Just like fire burns things and loses their original appearance, so there are different appearances, so we know that things have different appearances, and so does water. Moreover, these appearances contradict each other, so they are impermanent. For example, water can extinguish fire, and fire can eliminate water. The power of fire cannot eliminate anything, let alone combine with water, and the cold touch does not disappear. Therefore, the Vaisheshika Sutra says that water must be cold, which is not true.
Establishing Innumerable Categories in the Treatise on the Aggregate of Suffering, Truth and Consciousness, Chapter Sixty
Mind, Intellect, and Consciousness (Citta, Manas, Vijnana, three different aspects of mind in Buddhism) are one in essence but have different names. If a dharma is able to apprehend (Alambana, object of cognition), it is called mind. Question: If so, then feelings (Vedana), perceptions (Samjna), volitions (Samskara), and other mental factors (Caitasika, mental activities accompanying the mind) are also called mind, because they can all apprehend. Answer: Feelings, perceptions, volitions, etc., are all different names of the mind, such as in the Bodhipaksika-dharmas (factors of enlightenment), one mindfulness (Smrti, right mindfulness) has five names: the foundations of mindfulness (Smrtyupasthana, the four foundations of mindfulness), the faculty of mindfulness (Smrtindriya, faculty of mindfulness), the power of mindfulness (Smrtibala, power of mindfulness), the enlightenment factor of mindfulness (Smrtisambodhyanga, enlightenment factor of mindfulness), right mindfulness, diligence, etc. Also, one undefiled wisdom (Anasrava-prajna, undefiled wisdom) has various different names such as the wisdom of suffering (Dukkha-jnana, knowledge of suffering), the wisdom of origination (Samudaya-jnana, knowledge of origination), etc. Also, one samadhi dharma is also called dhyana (Dhyana, meditation), liberation (Vimoksha, liberation), cessation attainment (Nirodha-samapatti, cessation attainment). Like this, the mind is one, but it gets different names depending on the situation. So we know that it is just one mind. Why is this so? As it is said in the sutras, this person's mind is liberated from the desire-asrava (Kama-asrava, desire-influx), the mind is liberated from the existence-asrava (Bhava-asrava, existence-influx), and the mind is liberated from the ignorance-asrava (Avidya-asrava, ignorance-influx). If there were other mental factors, it should be said that the mental factors are liberated. Also, it is said in the sutras that if the Buddha knows that sentient beings have joyful minds, gentle minds, harmonious minds, and capable minds to be liberated, then he will speak the Four Noble Truths (Catur-arya-satya, the four noble truths) for them. There is no mention of mental factors here. Also, it is said in the sutras that sentient beings are defiled because of the defilement of the mind; sentient beings are purified because of the purification of the mind. It is also said that if a bhikshu enters the four dhyanas (Catur-dhyana, the four meditations), he obtains a pure and unmoving mind, and then he truly knows the noble truth of suffering, the noble truth of origination, the noble truth of cessation, and the noble truth of the path. Also, in the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada, twelve links of dependent origination), it is said that volitions condition consciousness (Samskara-pratyaya-vijnana, volitions condition consciousness), and it is also said that there are six types of people, and it is also said that light
躁易轉無過於心。又經中說使詣城主語其事實。語已還去主名為心。又說內有識身外有名色。是名為二。又但說有識身不說有心數。又說三事合故名觸。若有心數。不名為三。而實說三。故知但心無別心數。
立有數品第六十一
問曰。心異心數法異。所以者何。心心數法共相應故。若無心數則無相應。而實有相應。故知有心數法。汝意若謂心與余心相應。是事不然。所以者何。經中說心獨行遠逝寢藏無形。是中但遮同性。雖與心數共行。猶名為獨行。如說比丘獨處雖有蟲獸。以無類故亦名獨處。故知心不與余心相應。而實有相應。故知有數。又心七界一入一陰所攝。心數法一界一入三陰所攝。又心是依處。數法依止。如經中說是心數法皆依心行。又若無心數則無五陰。是則不可。又此二生異。從二生心。從三生數。如經中說。因眼緣色。生眼識。三事和合名觸。觸因緣生受。又說。名色集故識集。觸集故受集。又心數法與所依相應。同共一緣。在一世中。心不如是。以是差別。故知心異心數法異。又四依中說。依智不依識。智若是識。云何言依。故知智非識也。又佛自說心數法名謂從心生。依止心故名為心數。又佛不說此義。唯獨有心。而無心數。他人亦可言但有數而無心。汝若以名字破數。我亦以名
【現代漢語翻譯】 現代漢語譯本： 心的躁動和變化沒有比心本身更快的了。還有，經中說，讓使者去見城主，告訴他實情。說完就離開，這個城主就叫做『心』。又說，內在有『識』（Vijnana，了別），外在有『名色』（Namarupa，名稱和色法），這就叫做『二』。而且只說有『識』身，不說有『心數』（Caitasikas，心所法）。又說，三種事物聚合在一起叫做『觸』（Sparsha，感覺）。如果有心所法，就不應該叫做『三』，但實際上說了『三』，所以知道只有心，沒有別的心所法。
立有數品第六十一
問：心和心所法是不同的，為什麼呢？因為心和心所法共同相應。如果沒有心所法，就沒有相應。但實際上有相應，所以知道有心所法。你如果認為心和其它的心相應，這是不對的。為什麼呢？經中說，心是『獨行遠逝，寢藏無形』。這裡只是遮止了同類的心。即使和心所法一起執行，仍然叫做『獨行』。比如，說比丘獨自居住，即使有蟲獸，因為沒有同類，也叫做獨自居住。所以知道心不和其它的心相應。但實際上有相應，所以知道有心所法。而且，心被七界（Dhatu，構成要素）、一入（Ayatana，處）、一陰（Skandha，蘊）所包含。心所法被一界、一入、三陰所包含。而且，心是所依之處，心所法是所依止。如經中所說，這些心所法都依心而行。而且，如果沒有心所法，就沒有五陰，這是不可能的。而且，這兩者的生起方式不同。從二（名色）生心，從三（根、境、識）生心所。如經中所說，因眼緣色，生眼識，三事和合名觸，觸因緣生受。又說，名色聚集，識就聚集；觸聚集，受就聚集。而且，心所法和所依的心相應，共同緣同一個對象，在同一個時間裡。心不是這樣。因為這些差別，所以知道心和心所法是不同的。而且，在四依（Catvāri pratiśaraṇāni，四種依靠）中說，依智不依識。如果智就是識，怎麼能說依靠呢？所以知道智不是識。而且，佛自己說心所法的名字，意思是『從心生，依止心』，所以叫做心所。而且，佛不說這個意思，只說有心，而沒有心所。別人也可以說只有心所，而沒有心。你如果用名字來破斥心所，我也用名字來破斥你。
【English Translation】 English version: Nothing is swifter in transition than the mind. Moreover, the sutra says to send a messenger to the city lord to tell him the facts. After speaking, he leaves, and this city lord is called 'mind' (Citta). It also says that internally there is 'consciousness' (Vijnana), and externally there are 'name and form' (Namarupa), which are called 'two'. Furthermore, it only speaks of the body of 'consciousness' and does not mention 'mental factors' (Caitasikas). It also says that the combination of three things is called 'contact' (Sparsha). If there were mental factors, it should not be called 'three', but in reality, it is called 'three', so it is known that there is only mind, and no separate mental factors.
Establishing the Existence of Mental Factors, Section Sixty-One
Question: The mind and mental factors are different, why is that? Because the mind and mental factors are mutually corresponding. If there were no mental factors, there would be no correspondence. But in reality, there is correspondence, so it is known that there are mental factors. If you think that the mind corresponds with other minds, that is not the case. Why is that? The sutra says that the mind 'travels alone, goes far away, lies hidden, and is without form'. Here, it only excludes minds of the same kind. Even if it travels with mental factors, it is still called 'traveling alone'. For example, it is said that a Bhikshu dwells alone, even if there are insects and beasts, because there are no beings of the same kind, it is also called dwelling alone. So it is known that the mind does not correspond with other minds. But in reality, there is correspondence, so it is known that there are mental factors. Moreover, the mind is included in seven elements (Dhatu), one sense base (Ayatana), and one aggregate (Skandha). Mental factors are included in one element, one sense base, and three aggregates. Furthermore, the mind is the place of reliance, and mental factors are what rely on it. As the sutra says, these mental factors all follow the mind. Moreover, if there were no mental factors, there would be no five aggregates, which is impossible. Moreover, the arising of these two is different. The mind arises from two (name and form), and mental factors arise from three (sense organ, sense object, and consciousness). As the sutra says, due to the eye and the object, eye consciousness arises; the combination of these three is called contact, and contact gives rise to feeling. It also says that when name and form gather, consciousness gathers; when contact gathers, feeling gathers. Moreover, mental factors correspond with the mind on which they rely, and they share the same object and exist in the same moment. The mind is not like that. Because of these differences, it is known that the mind and mental factors are different. Moreover, in the Four Reliances (Catvāri pratiśaraṇāni) it says to rely on wisdom and not on consciousness. If wisdom is the same as consciousness, how can it be said to rely on it? So it is known that wisdom is not consciousness. Moreover, the Buddha himself said that the name of mental factors means 'arising from the mind and relying on the mind', so they are called mental factors. Moreover, the Buddha did not say this meaning, only that there is mind, and no mental factors. Others could also say that there are only mental factors, and no mind. If you use names to refute mental factors, I can also use names to refute you.
字破心。又所作異故。諸法相異。如水能浸漬火能焚燒。如是受等所作異故知有異相。又諸經中說。心中生覺故知心數異心。不應心中自生心故。又如說心垢故眾生垢。心凈故眾生凈。若但是心。則垢凈無因。是人不以無明故垢慧明故凈。應自垢自凈。此則不可。是故有心數法。
非無數品第六十二
汝雖言能緣法名心。心差別名數。如道品中說。是事不然。所以者何。經中說。心相異。心數相異。能識是識相。覺苦樂是受相。別知是想相。起作是行相。故知心異心數亦異。汝言心得解脫。是亦不然。余經中說。離無明故。慧得解脫。不但說心得解脫。又以心勝故但說心。又世間人皆多識。心數法不爾。故佛偏說。又佛經中有不盡語。此言是也。又如經說。汝等比丘。能斷一法。我保汝等得阿那含道。所謂貪慾。而實不偏斷。是事亦然。歡喜心等。皆以此答。汝言內外二法。是亦不然。說外有名色。即說心數。以外入攝故名為外。又是中佛說三事。內有識身。即說識與根。外有名色。即是說塵。汝言說有識身。是亦不然。此經中說外一切相即是心數。汝言三事和合名觸。是事不然。觸與受等心數作因。是故獨說。
非有數品第六十三
答曰。汝言以相應故有心數法。是事不然。所以者何。諸
【現代漢語翻譯】 現代漢語譯本： 『字破心』（字破心：一種論點，認為心和心所是不同的實體）。又因為它們的作用不同，所以諸法的相也不同。例如，水能浸濕，火能焚燒。同樣，因為受等（受：感受；等：指想、行、識等心所）的作用不同，所以知道它們有不同的相。而且，在許多經中說，心中生起覺知，因此知道心數（心數：心所的另一種說法）不同於心。不應該說心中自己生出心。又如經中所說：『心垢故眾生垢，心凈故眾生凈』。如果只有心，那麼垢和凈就沒有原因。那麼人不是因為無明而染污，因為智慧光明而清凈，而是應該自己染污自己，自己清凈自己，這是不可能的。所以有心數法。
非無數品第六十二
你雖然說能緣法名為心，心的差別名為數，如道品中所說。但這種說法是不對的。為什麼呢？經中說，心的相和心數的相是不同的。能識別是識的相，感受苦樂是受的相，分別知是想的相，起作是行的相。所以知道心不同於心數，心數也不同於心。你說心得到解脫，這也是不對的。其他經中說，離開無明，慧才能得到解脫，不單單說心得到解脫。又因為心殊勝，所以只說心。而且世間人大多認識心，心數法不是這樣，所以佛偏重於說心。而且佛經中有不盡之語，這句話就是這樣。又如經中所說：『你們比丘，能斷一法，我保證你們得到阿那含道』，所謂貪慾，而實際上不只是斷貪慾。這件事也是這樣。歡喜心等，都可以用這個來回答。你說內外二法，這也是不對的。說外有名色，就包含了心數，因為以外入攝故名為外。而且經中佛說三事，內有識身，就包含了識與根。外有名色，就是說塵。你說說有識身，這也是不對的。這部經中說外一切相就是心數。你說三事和合名為觸，這是不對的。觸與受等心數作為因，所以單獨說觸。
非有數品第六十三
答：你說因為相應所以有心數法，這種說法是不對的。為什麼呢？諸
【English Translation】 English version: 'Zi Po Xin' (字破心: a viewpoint arguing that mind and mental factors are distinct entities). Furthermore, because their functions are different, the characteristics of all dharmas are also different. For example, water can moisten, and fire can burn. Similarly, because the functions of feeling (受: sensation), etc. (等: refers to mental factors such as perception, volition, and consciousness) are different, it is known that they have different characteristics. Moreover, many sutras say that awareness arises in the mind, therefore it is known that mental factors (心數: another term for mental factors) are different from the mind. It should not be said that the mind arises from itself within the mind. Furthermore, as it is said in the sutra: 'Sentient beings are defiled because of the defilement of the mind, and sentient beings are purified because of the purification of the mind.' If there is only the mind, then there is no cause for defilement and purity. Then people are not defiled because of ignorance and purified because of the light of wisdom, but should defile themselves and purify themselves, which is impossible. Therefore, there are mental factors.
Non-Numerous Category Sixty-Two
Although you say that the ability to cognize dharmas is called the mind, and the differences in the mind are called numbers, as stated in the factors of the path. But this statement is incorrect. Why? The sutra says that the characteristics of the mind and the characteristics of mental factors are different. The ability to distinguish is the characteristic of consciousness, to feel suffering and pleasure is the characteristic of feeling, to discriminate is the characteristic of perception, and to initiate action is the characteristic of volition. Therefore, it is known that the mind is different from mental factors, and mental factors are also different from the mind. You say that the mind attains liberation, but this is also incorrect. Other sutras say that by abandoning ignorance, wisdom can attain liberation, not just that the mind attains liberation. Moreover, because the mind is superior, only the mind is mentioned. And most people in the world recognize the mind, but mental factors are not like this, so the Buddha emphasizes the mind. Moreover, there are incomplete statements in the Buddha's sutras, and this statement is one of them. Furthermore, as it is said in the sutra: 'You monks, if you can abandon one dharma, I guarantee that you will attain the state of Anagamin,' namely greed, but in reality, it is not just abandoning greed. This matter is also like this. Joyful mind, etc., can all be answered with this. You say that there are internal and external two dharmas, but this is also incorrect. Saying that there are name and form externally includes mental factors, because they are included as external entrances, hence they are called external. Moreover, in the sutra, the Buddha speaks of three things, internally there is the body of consciousness, which includes consciousness and the sense organs. Externally there are name and form, which refers to the sense objects. You say that there is the body of consciousness, but this is also incorrect. This sutra says that all external characteristics are mental factors. You say that the combination of three things is called contact, but this is incorrect. Contact and mental factors such as feeling act as causes, so contact is mentioned separately.
Non-Numerical Category Sixty-Three
Answer: You say that because of correspondence, there are mental factors, but this statement is incorrect. Why? All
法獨行。后當廣說。故無相應。是心獨行。亦以此答。非遮同性。是遮數法。汝言攝異故有心數。是作經者。自立名字。佛經中不說相攝。是故非也。汝言依處者。如汝意識依心。不以依故便名為數。如是心依於心。不得名異。汝言無五陰者。是事不然。我以心差別故。有名為受。有名為想等。汝以心數別為三陰。我亦以心別為三陰。汝言生異。是事不然。若心與數法共生。何故言二生心三生心數。若但說心。則有此理。所以者何。是人先說識時。后說相等。汝言相應緣世故知有異。是先已破。無相應故。汝言依智非依識者。我說心有二種。一名為智。一名為識。故依智心。不依識也。汝言佛說依心生法名心數者。心所生法。名曰心數。心依心生。故名心數。汝言佛亦不說無心數者。我亦不言無心數法。但說心差別故名為心數。又若有道理。不可說名說。如其無道理。雖說非說。是故不可以說為因。又我等當說心心數法名字義。以集起故名心。受等亦能集起後有。相同於心。故名為心。又心與心數。俱從心生。故名為心數。若人但說有心數法。是人應說數法名義。而實不可說。是故非因。汝言作異及心生覺。皆以此答。所以者何。我以心差別故。所作業異亦心中生心。名心生覺。汝言垢凈無因。是事不然。雖無數法。
{ "translations": [ "現代漢語譯本", "法獨行（dharma exists independently）。以後應當廣泛宣說，所以沒有相應（相合）。心獨行也是用這個道理來回答。不是遮止同性（相同的性質），而是遮止數法（有數量的法）。你說因為攝取差異所以有心數（citta-samkhya，心理活動），這是作經者自己設立的名字，佛經中沒有說相互攝取，所以不對。你說依處（所依賴之處），就像你的意識（vijnana）依賴於心（citta），不能因為依賴的緣故就叫做數。這樣，心依賴於心，不能叫做不同。你說沒有五陰（panca-khandha），這件事不對。我因為心的差別，所以有名為受（vedana）、名為想（samjna）等。你以心數差別分為三陰，我也以心差別分為三陰。你說生起不同，這件事不對。如果心與數法共同生起，為什麼說二生心（兩次生起心）、三生心數（三次生起心數）？如果只說心，則有這個道理。為什麼呢？因為這個人先說識時（認識的時候），后說相等（相等等）。你說因為相應緣世（相互關聯的世間）所以知道有不同，這先前已經破斥了，因為沒有相應。你說依智（依靠智慧）不是依識（依靠意識），我說心有兩種，一種名為智（jnana），一種名為識（vijnana），所以是依智心，不是依識。你說佛說依心生法名為心數，心所生之法，名為心數。心依心生，所以名為心數。你說佛也沒有說沒有心數，我也沒有說沒有心數法，只是說心差別所以名為心數。而且如果有道理，不可說名說（不能說成說）。如果其沒有道理，即使說了也等於沒說。所以不可以說作為原因。而且我們應當說心心數法（citta-cetasika-dharma）的名字和意義。因為集起（聚集生起）的緣故名為心。受等也能集起後有（未來的存在），與心相同，所以名為心。而且心與心數，都從心生，所以名為心數。如果有人只說有心數法，這個人應該說數法的名字和意義，但實際上不可說，所以不是原因。你說作業不同以及心生覺（心的生起和覺知），都用這個道理來回答。為什麼呢？我以心差別，所以所作業不同，也是心中生心，名為心生覺。你說垢凈（染污和清凈）沒有原因，這件事不對。雖然沒有數法。" ], "english_translations": [ "English version", 'Dharma exists independently. It should be widely expounded later, so there is no correspondence (agreement). The independent existence of the mind is also answered with this principle. It is not to prevent the same nature (identical qualities), but to prevent numerical dharmas (dharmas with quantity). You say that because of the inclusion of differences, there are mental activities (citta-samkhya), which is a name established by the author of the sutra himself. The sutras do not say that they are included in each other, so it is not correct. You say that the place of reliance is like your consciousness (vijnana) relying on the mind (citta). It cannot be called a number because of its reliance. In this way, the mind relies on the mind and cannot be called different. You say that there are no five aggregates (panca-khandha), which is not correct. Because of the difference in mind, there are names such as feeling (vedana) and perception (samjna). You divide the differences in mental activities into three aggregates, and I also divide the differences in mind into three aggregates. You say that the arising is different, which is not correct. If the mind and numerical dharmas arise together, why do you say that the mind arises twice (two births of mind) and the mental activities arise three times (three births of mental activities)? If you only talk about the mind, then this makes sense. Why? Because this person first talks about the time of consciousness (when recognizing), and then talks about equality (etc.). You say that because of the corresponding world (interconnected world), you know that there are differences, which has been refuted before, because there is no correspondence. You say that relying on wisdom (jnana) is not relying on consciousness (vijnana). I say that there are two kinds of mind, one is called wisdom (jnana) and the other is called consciousness (vijnana), so it is relying on the mind of wisdom, not relying on consciousness. You say that the Buddha said that the dharma arising from the mind is called mental activity. The dharma arising from the mind is called mental activity. The mind arises from the mind, so it is called mental activity. You say that the Buddha did not say that there are no mental activities, and I did not say that there are no mental activities, but only that the difference in mind is called mental activity. Moreover, if there is a reason, it cannot be said to be said (cannot be said to be said). If there is no reason, even if it is said, it is as if it was not said. So it cannot be said as a reason. Moreover, we should talk about the names and meanings of mental activities (citta-cetasika-dharma). Because of the accumulation (gathering and arising), it is called the mind. Feeling, etc., can also accumulate future existence, which is the same as the mind, so it is called the mind. Moreover, the mind and mental activities both arise from the mind, so they are called mental activities. If someone only says that there are mental activities, then this person should say the names and meanings of numerical dharmas, but in reality it cannot be said, so it is not a reason. You say that different actions and the arising of awareness in the mind are all answered with this principle. Why? Because of the difference in mind, the actions are different, and the mind arises in the mind, which is called the arising of awareness in the mind. You say that defilement and purity have no cause, which is not correct. Although there are no numerical dharmas.'" ] }
而有垢凈。又無異相故。無心數法。所以者何。汝以心相應故。名為心數。相應法無。后當廣說。故不從心別有數法。
明無數品第六十四
汝言相異故有心數。是事不然。所以者何。若識若覺。是諸相等無有差別。若心識色。即名為覺。亦名想等。如世間言汝識是人即名為知。從受苦樂。亦即是知。當知識即受想。若此等法。有定異相。今應當說。實不可說。故無異相。汝言慧得解脫。是事不然。無因緣故。隨心有染亦有無明。是心聚中染及無明。盡與相應。若言無明垢慧染垢心者。則無因緣。如是離無明故。慧得解脫。離染垢故。心得解脫。亦無因緣。又是名不了義經。如經中說離三漏故心得解脫。故知亦從無明心得解脫。若說從染心得解脫。是說遮斷。言從無明慧得解脫。是畢竟斷。若從染故。心得解脫。從無明故。慧得解脫。若從恚等。得何物解脫。是事應答。當知離心無得解脫。故但有心。汝言以心勝故但說心者。心有何勝義。而慧等法無。汝言人多識心故但說心者。世間人亦多識苦樂。應說受等。汝言有餘諸經者。何故不但說心數。而但說心。汝言但斷一法。是語有緣。佛隨眾生煩惱偏多若常覆心者。說是一法斷此法故。余亦自斷。是故非因。汝言說名相故即說心數。汝自憶想分別。是經不
【現代漢語翻譯】 現代漢語譯本：而且有染污和清凈。又因為沒有不同的相狀，所以沒有心數法（citta-samprayukta-dharma，與心相應的法）。為什麼呢？你因為心相應的緣故，稱之為心數。但相應法並不存在，之後會詳細說明。所以，不是從心之外，另外有心數法。
第六十四品 明無數品
你說因為相狀不同，所以有心數。這種說法不對。為什麼呢？無論是識（vijñāna，了別作用），還是覺（bodhi，覺悟），這些相狀都沒有差別。如果心、識、色（rūpa，物質）即名為覺，也名為想（saṃjñā，概念）。就像世間人說『你認識這個人』，也就是知道。從感受苦樂，也就是知道。應當知道，識即是受（vedanā，感受）、想。如果這些法有確定的不同相狀，現在應當說出來，但實際上說不出來，所以沒有不同的相狀。你說慧（prajñā，智慧）能得到解脫，這種說法不對，因為沒有因緣。隨著心有染污，也有無明（avidyā，無知）。這個心聚中的染污和無明，全部與心相應。如果說無明染污了慧，染污染污了心，那麼就沒有因緣。像這樣，離開無明，慧才能得到解脫；離開染污，心才能得到解脫，也沒有因緣。這又是不了義經。如經中所說，離開三種煩惱（三漏，三種煩惱），心才能得到解脫。所以知道，也是從無明，心才能得到解脫。如果說從染污，心才能得到解脫，這是說遮斷。說從無明，慧才能得到解脫，這是畢竟斷。如果從染污的緣故，心得到解脫；從無明的緣故，慧得到解脫；如果從嗔恚等等，得到什麼東西的解脫？這件事應該回答。應當知道，離開心，沒有得到解脫。所以只有心。你說因為心殊勝，所以只說心，心有什麼殊勝的意義，而慧等法沒有？你說人們大多認識心，所以只說心，世間人也大多認識苦樂，應該說受等等。你說有其他的經典，為什麼不只說心數，而只說心？你說只斷一種法，這種說法有道理。佛陀隨著眾生煩惱偏多，如果常常覆蓋心，說斷這一種法，因為斷了這種法，其他的也就自己斷了。所以這不是原因。你說說名稱相狀的緣故，就說心數。你自己憶想分別，這部經不（是這樣說的）。
【English Translation】 English version: Moreover, there is defilement and purity. And because there are no different characteristics, there are no citta-samprayukta-dharmas (mental concomitants). Why is that? You call them mental concomitants because they are associated with the mind. But associated dharmas do not exist, as will be explained in detail later. Therefore, there are no mental concomitants separate from the mind.
Chapter Sixty-Four: Explaining the Innumerable
You say that because the characteristics are different, there are mental concomitants. This is not correct. Why is that? Whether it is vijñāna (consciousness) or bodhi (awakening), these characteristics are not different. If the mind, consciousness, and rūpa (form) are called bodhi, they are also called saṃjñā (perception). Just as people in the world say, 'You recognize this person,' which means you know. From experiencing suffering and pleasure, you also know. It should be known that consciousness is vedanā (feeling) and saṃjñā (perception). If these dharmas have definite different characteristics, they should be stated now, but in reality, they cannot be stated, so there are no different characteristics. You say that prajñā (wisdom) can attain liberation, but this is not correct because there is no cause and condition. Along with the mind having defilement, there is also avidyā (ignorance). The defilement and ignorance in this aggregate of mind are all associated with the mind. If you say that ignorance defiles wisdom, and defilement defiles the mind, then there is no cause and condition. In this way, only by leaving ignorance can wisdom attain liberation; only by leaving defilement can the mind attain liberation, and there is also no cause and condition. This is also a scripture of incomplete meaning. As it is said in the scriptures, only by leaving the three outflows (three leaks, three afflictions) can the mind attain liberation. Therefore, it is known that the mind also attains liberation from ignorance. If you say that the mind attains liberation from defilement, this is to say cutting off. To say that wisdom attains liberation from ignorance is to say complete cutting off. If the mind attains liberation from defilement, and wisdom attains liberation from ignorance, then from anger, etc., what kind of liberation is attained? This matter should be answered. It should be known that apart from the mind, there is no attaining liberation. Therefore, there is only the mind. You say that because the mind is superior, only the mind is spoken of. What superior meaning does the mind have that wisdom and other dharmas do not have? You say that people mostly recognize the mind, so only the mind is spoken of. People in the world also mostly recognize suffering and pleasure, so feeling, etc., should be spoken of. You say there are other scriptures, why not only speak of mental concomitants, but only speak of the mind? You say that only one dharma is cut off, this statement has reason. The Buddha, according to the excessive afflictions of sentient beings, if they constantly cover the mind, says to cut off this one dharma, because by cutting off this dharma, the others will also be cut off by themselves. Therefore, this is not the cause. You say that because of speaking of name and characteristics, mental concomitants are spoken of. You yourself remember and discriminate, this scripture does not (say this).
說此義。汝若自生憶想分別。何不言以名相說心緣。可有此理。汝言觸與受等心數作因。是言多過。俱相應法。而言觸是受等因。非受等是觸因。有此等咎。故知但心無別心數。
無相應品第六十五
無相應法。所以者何。無心數法故心與誰相應。又受等諸相不得同時。又因果不俱。識是想等法因。此法不應一時俱有。故無相應。又佛說。甚深因緣法中是事生。故是事得生。又如穀子牙莖枝葉花實等現見因果相次。故有識等。亦應次第而生。若汝意謂如貪等煩惱與色共因應俱生者。是事不然。色無了知。不能緣故。心心數法。有緣有了。是故一時不應俱有。無多了故。又以一身。名一眾生。以一了故。若一念中。多心數法。則有多了。有多了故。應是多人。此事不可。故一念中。無受等法。又何故六識不一時生。問曰。諸識皆待次第緣生。故不一時。答曰。以何障故。一次第緣不得次第生六識耶。當知先因後果次第生故。又經中說。眼見色不取相。取相即是想業。若佛聽識業而遮想業。當知或有識而無想。若人取相。是見已取。非是見時。故知識等次第而生。又經中說。眼見色已隨喜思惟。是中亦先說識業。后說受等。又經中說。見是見等。故知非一切心盡有受等。又以五識相是事可明。所以者何。若人
【現代漢語翻譯】 現代漢語譯本： 說這個道理。你如果只是自己憑空想像分別，為什麼不說用名相來解釋心緣呢？這說不通。你說觸和受等心所法作為因，這種說法有很多過失。明明是俱時相應的法，卻說觸是受等的因，而不是受等是觸的因，有這樣的過錯。所以可知只有心，沒有別的心所法。 無相應品第六十五 什麼叫做無相應法呢？因為沒有心所法，心和誰相應呢？而且受等諸法不能同時生起。而且因果不同時。識是想等法的因，這些法不應該一時俱有。所以沒有相應。而且佛說，在甚深因緣法中，因為這件事生起，所以那件事才能生起。又比如穀子、牙、莖、枝、葉、花、果實等，可以明顯看到因果相續的次第。所以識等也應該次第生起。如果你認為像貪等煩惱和色法共同為因，應該同時生起，這是不對的。因為色法沒有了知，不能緣取。心和心所法，有緣取和了知。所以不應該一時俱有。因為沒有多了知的緣故。而且以一個身體，稱為一個眾生。因為只有一個了知。如果一念之中，有很多心所法，就會有很多了知。有很多了知，就應該是多個人。這是不可能的。所以一念之中，沒有受等法。而且為什麼六識不能同時生起呢？有人問：諸識都是等待次第的緣而生起，所以不能同時。回答說：有什麼障礙，使得一次第的緣不能次第生起六識呢？應當知道先因後果次第生起。而且經中說，眼見色不取相，取相就是想的作用。如果佛允許識的作用而遮止想的作用，應當知道或者有識而沒有想。如果人取相，是見之後才取，不是見的時候。所以識等次第生起。而且經中說，眼見色之後隨喜思惟，這裡也是先說識的作用，后說受等。而且經中說，見是見等。所以可知不是一切心都有受等。而且以五識的相可以說明這件事。為什麼呢？如果人
【English Translation】 English version: This is the meaning. If you are merely generating thoughts and discriminations from your own memory, why not explain the conditions of mind using names and forms? That doesn't make sense. If you say that contact (Sparsha) and feeling (Vedana) etc., mental functions (Citta-samprayukta-dharma) act as causes, that statement has many faults. Clearly, they are co-occurring (Sahaja) and corresponding (Samprayukta) dharmas, yet you say that contact is the cause of feeling etc., but feeling etc. are not the cause of contact. There are such faults. Therefore, it is known that there is only mind (Citta), and no separate mental functions. Chapter Sixty-Five on Non-Association What is meant by non-associated dharmas? Because there are no mental functions, with whom does the mind associate? Moreover, feeling (Vedana) and other characteristics cannot arise simultaneously. Also, cause and effect are not simultaneous. Consciousness (Vijnana) is the cause of thought (Samjna) and other dharmas; these dharmas should not all exist at the same time. Therefore, there is no association. Furthermore, the Buddha said, in the profound Dharma of Dependent Origination (Pratītyasamutpāda), 'Because this arises, that arises.' Also, like a grain of rice, sprout, stem, branch, leaf, flower, fruit, etc., the sequential order of cause and effect is clearly seen. Therefore, consciousness (Vijnana) etc. should also arise in sequence. If you think that afflictions (Klesha) such as greed (Raga) etc. and form (Rupa) are common causes and should arise simultaneously, that is not correct. Because form has no awareness and cannot apprehend. Mind and mental functions have apprehension and awareness. Therefore, they should not exist simultaneously. Because there is no multiple awareness. Moreover, one body is called one sentient being (Sattva), because there is only one awareness. If in one thought (Citta-ksana) there are many mental functions, there would be many awarenesses. If there are many awarenesses, there should be many people. This is impossible. Therefore, in one thought, there are no feelings (Vedana) etc. Also, why do the six consciousnesses (Sad-vijnana) not arise simultaneously? Someone asks: All consciousnesses arise depending on sequential conditions, therefore they cannot be simultaneous. The answer is: What obstacle prevents the sequential conditions from sequentially arising the six consciousnesses? It should be known that cause arises first, then effect arises sequentially. Moreover, the Sutra says, 'The eye sees form without grasping the characteristics (Nimitta); grasping the characteristics is the function of thought (Samjna).' If the Buddha allows the function of consciousness (Vijnana) but prohibits the function of thought (Samjna), it should be known that there may be consciousness without thought. If a person grasps the characteristics, it is after seeing, not at the time of seeing. Therefore, consciousness etc. arise sequentially. Moreover, the Sutra says, 'After the eye sees form, one rejoices and contemplates.' Here, the function of consciousness is mentioned first, then feeling etc. are mentioned later. Moreover, the Sutra says, 'Seeing is seeing etc.' Therefore, it is known that not all minds have feeling etc. Moreover, this can be explained by the characteristics of the five consciousnesses (Panca-vijnana). Why? If a person
于眼識中。不能取怨親相及平等相。是則無想。亦無憂喜。無分別故。或有人說。是中亦無貪等煩惱。故知無思能求後有。故名為思。此後當說。故知五識亦無思也。又汝等五識不能分別。此中雲何當有覺觀。思惟分別。先粗后細故名覺觀。又若五識中有覺觀者。如說欲我知汝。本皆由思覺生。是則覺時無慾。識時云何有覺。或有人言。五識中有想無覺。是覺因想生。云何想時有覺。是故應受五識無想無覺無觀。所以者何。五識中無男女分別。亦無受等分別。是中何所分別。又汝等說五識次第必生意識。以五識無分別故。若五識中有分別者。何用次第生意識耶。又覺觀不應一心中生。以粗細相違故。譬如振鈴初聲為覺餘聲曰觀。彼喻亦然。若五識中。有覺觀者。應說其業。實不可說。當知心心數法次第而生。又癡慧相違。不應俱有。云何一念中。亦知亦不知。又一心中不容有疑。所以者何。若杌若人。不得一心中行。以心業無此力故。又人言心數法中憶行過去世緣。現在心云何當有。又若念此人是我知識。曾利益我。念已生喜。是事云何。在一心中。又欲不欲。云何在一心中。如經中說。若諸比丘樂欲我法。法則增長。若不樂欲。法則損減。云何當在一心中。又若一心中有心數法。法則錯亂。所以者何。於一心中。有
知不知疑不疑信不信精進懈怠。如是等過。又一切心數應盡在一心中。以何障故。苦樂貪恚等。不在一心中。若汝謂苦樂等相違故不在一心中者。知不知等亦相違故。不應在一心中。故無相應。又七菩提分經中。佛次第說諸心數法。若比丘行四念處。爾時修習念菩提分。心在念中。簡擇諸法。簡擇諸法故生精進。精進力故能集善法。心生凈喜。心生喜故得猗。得猗故心攝。心攝則得定。得定故能捨貪憂。舍貪憂故知心數次第而生。又八道分經中。亦次第說。若得正見。則從正見生正思惟乃至正定。又次第經中。佛語阿難。持戒之人。不應愿欲心無憂悔。持戒人心法無憂悔。無憂悔者。不應愿欲。心得歡悅。心無憂悔。法應歡悅。歡悅則心喜。心喜則得身猗。身猗則受樂。受樂則心攝。心攝則得實智。得實智則厭離。厭離則解脫。故知心法次第而生。又八大人覺中。亦次第說。若比丘行少欲則知足。知足則遠離。遠離則精進。精進則正憶念。正憶念則心攝。心攝則得慧。得慧則戲論滅。又七凈中。亦次第說。戒凈為心凈。心凈為見凈。見凈為度疑凈。度疑凈為道非道知見凈。道非道知見凈為行知見凈。行知見凈為行斷知見凈。又因緣經中。亦次第說。因眼緣色。生癡分濁念。是中癡即無明。癡者所求為愛。愛者所作名業
【現代漢語翻譯】 現代漢語譯本： 知與不知、疑與不疑、信與不信、精進與懈怠，這些都是過失。而且，一切心所法應該都存在於一個心中，因為什麼障礙的緣故，苦、樂、貪、嗔等不能存在於一個心中呢？如果你認為苦樂等相互違背，所以不能存在於一個心中，那麼知與不知等也相互違背，不應該存在於一個心中，所以沒有相應的道理。而且在《七菩提分經》中，佛陀依次講述各種心所法。如果比丘修行四念處，那時修習念菩提分，心專注于念中，簡擇諸法。因為簡擇諸法而生起精進，因為精進的力量能夠積聚善法，心中生起清凈的喜悅。心中生起喜悅，所以得到輕安（猗，指輕安、放鬆），得到輕安所以心能攝持。心能攝持就能得到禪定，得到禪定就能捨棄貪慾和憂愁。捨棄貪慾和憂愁，就知道心所法是次第生起的。而且在《八道分經》中，也依次講述。如果得到正見，就從正見生起正思惟，乃至正定。而且在次第經中，佛陀告訴阿難，持戒的人，不應該希望內心沒有憂愁和後悔。持戒的人內心自然沒有憂愁和後悔。沒有憂愁和後悔的人，不應該希望內心得到歡悅，內心沒有憂愁和後悔，自然會感到歡悅。歡悅則內心喜悅，內心喜悅則得到身輕安，身輕安則感受快樂，感受快樂則心能攝持，心能攝持則得到真實的智慧，得到真實的智慧則厭離，厭離則解脫。所以知道心法是次第生起的。而且在《八大人覺經》中，也依次講述。如果比丘奉行少欲，就能知足，知足就能遠離，遠離就能精進，精進就能正憶念，正憶念就能心攝持，心攝持就能得到智慧，得到智慧則戲論滅除。而且在《七凈》中，也依次講述。戒凈是心凈的基礎，心凈是見凈的基礎，見凈是度疑凈的基礎，度疑凈是道非道知見凈的基礎，道非道知見凈是行知見凈的基礎，行知見凈是行斷知見凈的基礎。而且在《因緣經》中，也依次講述。因為眼和色為緣，生起癡分濁念。其中癡就是無明（無明，指對事物真相的迷惑和無知），癡者所求的是愛（愛，指貪愛、執著），愛者所作的稱為業（業，指行為、造作）。
【English Translation】 English version: 'Knowing and not knowing, doubting and not doubting, believing and not believing, diligence and laziness'—such are faults. Furthermore, all mental factors (心數, xīn shù) should be contained within one mind. What obstacle prevents suffering, joy, greed, hatred, etc., from being in one mind? If you say that suffering, joy, etc., are contradictory and therefore cannot be in one mind, then knowing and not knowing, etc., are also contradictory and should not be in one mind; therefore, there is no correspondence. Moreover, in the Seven Factors of Enlightenment Sutra, the Buddha sequentially explains various mental factors. If a bhikshu (monk) practices the Four Foundations of Mindfulness, at that time he cultivates the mindfulness factor of enlightenment, with his mind focused on mindfulness, discerning all dharmas (teachings, phenomena). Because of discerning all dharmas, diligence arises. Because of the power of diligence, he can accumulate good dharmas. A pure joy arises in the mind. Because joy arises in the mind, he attains tranquility (猗, yī). Because he attains tranquility, the mind is collected. When the mind is collected, he attains samadhi (concentration). Having attained samadhi, he can abandon greed and sorrow. Having abandoned greed and sorrow, he knows that mental factors arise in sequence. Moreover, in the Eightfold Path Sutra, it is also explained sequentially. If one attains Right View, then from Right View arises Right Thought, and so on, up to Right Samadhi. Furthermore, in the Sequential Sutra, the Buddha said to Ananda, 'A person who upholds the precepts should not wish for his mind to be without sorrow and regret. A person who upholds the precepts naturally has no sorrow and regret in his mind. A person without sorrow and regret should not wish for his mind to be joyful; a mind without sorrow and regret should naturally be joyful. Joyfulness leads to happiness in the mind, happiness in the mind leads to tranquility in the body, tranquility in the body leads to the experience of pleasure, the experience of pleasure leads to the mind being collected, the mind being collected leads to true wisdom, true wisdom leads to detachment, and detachment leads to liberation.' Therefore, it is known that mental dharmas arise in sequence. Moreover, in the Eight Realizations of Great Beings Sutra, it is also explained sequentially. If a bhikshu practices having few desires, he will be content. Being content, he will be detached. Being detached, he will be diligent. Being diligent, he will have Right Mindfulness. Having Right Mindfulness, the mind will be collected. Having the mind collected, he will attain wisdom. Having attained wisdom, discursive thoughts will cease. Moreover, in the Seven Purifications, it is also explained sequentially. Purity of precepts is the foundation for purity of mind, purity of mind is the foundation for purity of view, purity of view is the foundation for purity of overcoming doubt, purity of overcoming doubt is the foundation for purity of knowledge and vision of what is the path and what is not the path, purity of knowledge and vision of what is the path and what is not the path is the foundation for purity of knowledge and vision of practice, and purity of knowledge and vision of practice is the foundation for purity of knowledge and vision of the cessation of practice. Moreover, in the Causation Sutra, it is also explained sequentially. Because of the eye and form as conditions, impure thoughts of delusion arise. Among these, delusion is avidya (ignorance). What the deluded seek is trishna (craving). What the craving doer does is called karma (action).
。如是等。又大因經中。亦次第說。愛首九法。因愛生求。因求故得。因得故挍計。因挍計故生染。因染故貪著。因貪著故取。因取故生慳心。因慳心故守護。因守護故便有鞭杖諍訟諸苦惱等。又須陀洹法中。亦次第說。若親近善人。得聞正法。聞正法故能生正念。正念因緣。能修行道。又經中說。因眼緣色眼識生。三事和合故名觸。若說心心數法一時生者。則無三事和合。若說一一生則有三事和合。以是等緣故無相應。
有相應品第六十六
問曰。有相應法。所以者何。若人見受是神。識心依之。以相應故。想陰等亦如是。若無相應。何由有此。又人經中說。因眼緣色生眼識。三事和合生觸。共生受想行等。於是法中。有種種名。所謂眾生天人男女大小。如是等名。皆因諸陰。若說心心數法次第生者。則因二陰。有人不應因五陰。所以者何。不可因去來陰得名為人。汝言現在無五陰者。云何說因五陰名人天等。而此中說因諸陰。非但二也。故因五陰有眾生名。又經中說有相應語。謂有根智相應信。又經中說。觸即與受想思俱生。又說五枝初禪。亦說受等是識住處。若識無相應。云何識住受等法中。是住名依止住。所以者何。不說識是識住處故。又經中說。是心與法。皆從心生。依止於心。又說眾生心長
【現代漢語翻譯】 現代漢語譯本：像這些例子。《大因經》中也依次講述了以愛為首的九種法。因為愛而產生追求，因為追求而獲得，因為獲得而計較，因為計較而產生染污，因為染污而貪著，因為貪著而獲取，因為獲取而產生慳吝之心，因為慳吝之心而守護，因為守護就有了鞭打、諍訟等各種苦惱。另外，在須陀洹（Srotapanna，入流者）的法中，也依次講述了，如果親近善人，就能聽聞正法，聽聞正法就能產生正念，以正念為因緣，就能修行道。還有經中說，因為眼和色為緣而產生眼識，三者和合叫做觸。如果說心和心所法同時產生，就沒有三事和合。如果說一個一個地產生，就有三事和合。因為這些因緣，所以沒有相應。
有相應品第六十六
問：有相應法，理由是什麼？如果有人認為受（Vedana，感受）是神我，識（Vijnana，意識）心依附於它，因為它們相應。想陰（Samjna Skandha，想蘊）等也是這樣。如果沒有相應，怎麼會有這些呢？還有《人經》中說，因為眼和色為緣而產生眼識，三者和合產生觸，共同產生受、想、行等。在這些法中，有種種名稱，所謂眾生、天人、男女、大小等等。這些名稱都因諸陰（Skandhas，蘊）而有。如果說心和心所法依次產生，那麼就因二陰而有人，不應該因五陰。為什麼呢？不能因為過去和未來的陰而被稱為人。你說現在沒有五陰，怎麼能說因為五陰而有人天等名稱呢？而這裡說的是因諸陰，不是僅僅二陰。所以因為五陰才有眾生的名稱。還有經中說有相應語，比如有根智相應信。還有經中說，觸就與受、想、思同時產生。又說五支初禪，也說受等是識的住處。如果識沒有相應，識怎麼能住在受等法中呢？這種住叫做依止住。為什麼呢？因為不說識是識的住處。還有經中說，這個心和法，都從心生，依止於心。又說眾生心長。
【English Translation】 English version: Such are these examples. In the Maha-nidana Sutta (Great Causes Discourse) also, it is sequentially explained that the nine laws are headed by love. Because of love, seeking arises; because of seeking, obtaining occurs; because of obtaining, calculation arises; because of calculation, defilement arises; because of defilement, attachment arises; because of attachment, grasping occurs; because of grasping, a miserly mind arises; because of a miserly mind, guarding occurs; because of guarding, there are beatings, disputes, and various sufferings. Furthermore, in the Dharma of a Srotapanna (Stream-enterer), it is sequentially explained that if one associates with good people, one can hear the right Dharma; because of hearing the right Dharma, one can generate right mindfulness; because of the condition of right mindfulness, one can practice the path. Also, it is said in the sutra that because of the eye and form as conditions, eye-consciousness arises; the combination of these three is called contact. If it is said that mind and mental factors arise simultaneously, then there is no combination of the three. If it is said that they arise one by one, then there is a combination of the three. Because of these conditions, there is no co-arising.
Chapter Sixty-Six: On Co-arising
Question: What is the reason for co-arising dharmas? If someone sees feeling (Vedana) as the self, and consciousness (Vijnana) relies on it, it is because they co-arise. The aggregate of perception (Samjna Skandha) and so on are also like this. If there is no co-arising, how could these exist? Also, in the Puggala Sutta (Discourse on Persons), it is said that because of the eye and form as conditions, eye-consciousness arises; the combination of these three produces contact, and together they produce feeling, perception, volition, and so on. In these dharmas, there are various names, such as sentient beings, gods, humans, male, female, large, small, and so on. These names all arise because of the aggregates (Skandhas). If it is said that mind and mental factors arise sequentially, then a person arises because of two aggregates; it should not be because of the five aggregates. Why? One cannot be called a person because of past and future aggregates. If you say that there are no five aggregates in the present, how can you say that names like humans and gods arise because of the five aggregates? But here it says that it is because of the aggregates, not just two. Therefore, it is because of the five aggregates that there is the name 'sentient being.' Also, it is said in the sutra that there are co-arising words, such as intelligence rooted in faith. Also, it is said in the sutra that contact arises simultaneously with feeling, perception, and thought. It also speaks of the five branches of the first dhyana (meditative absorption), and also says that feeling and so on are the dwelling places of consciousness. If consciousness does not co-arise, how can consciousness dwell in dharmas such as feeling? This dwelling is called dependent dwelling. Why? Because it is not said that consciousness is the dwelling place of consciousness. Also, it is said in the sutra that this mind and Dharma both arise from the mind and depend on the mind. It also says that the minds of sentient beings grow.
夜為貪恚等之所染污。若無相應。云何能染。又心心數法性羸劣故。相依能緣。喻如束竹相依而立。又經中說。心掉動時。不宜三覺。謂擇法精進喜。更增動故。宜三覺。意謂猗定舍。止發動故。若心懈沒。則不宜三覺。謂猗定舍增退沒。故宜三覺。意擇法精進喜。能發起故。念能俱調。又論師言。一時修習助菩提法。不得相離。故知有相應。
非相應品第六十七
汝言見受是神。是事不然。凡夫癡惑。妄生此見。不能分別此是受此識依止。是人若能如是分別。亦能入空。是人見心相續不別。但著語言。故如此說。是癡惑語不可信也。汝言因諸陰故名為人者。是因五陰相續名人。故說諸陰。如世間言樂人苦人不苦不樂人。不可一時有此三受。諸陰亦然。汝言有根智相應信。經中亦說餘事相應。如說二比丘於一事中相應。又說怨相應苦愛別離苦。汝法中色無相應。而此以世俗故亦名相應。智信亦爾。信能信無常等。慧隨了知。共成一事。故名相應。汝言從觸即有受等俱生。是事不然。世間有事雖小相遠亦名為俱。如言與弟子俱行。亦如頂生王生心即到天上。是事亦然。凡夫識造緣時。四法必次第生識。次生想。想次生受。受次生思。思及憂喜等。從此生貪恚癡。故說即生。汝言五枝初禪。是禪地中有此五枝
【現代漢語翻譯】 現代漢語譯本 夜晚被貪婪、嗔恨等所染污。如果沒有相應的法，怎麼能被染污呢？而且心和心所法（citta-caitta dharmas）的自性是羸弱的，所以需要相互依靠才能生起作用，就像捆在一起的竹子相互支撐才能立起來一樣。還有經中說，心掉舉（uddhacca，散亂）時，不適合修習三種覺支（bojjhaṅga，菩提的組成部分），也就是擇法（dhamma vicaya，選擇正確的法）、精進（viriya，努力）和喜（pīti，喜悅），因為會增加掉舉。適合修習另外三種覺支，也就是猗（passaddhi，輕安）、定（samādhi，禪定）和舍（upekkhā，捨棄），因為能止息掉舉。如果心懈怠昏沉（thīna-middha，遲緩和昏睡），那麼不適合修習猗、定、舍，因為會加劇退沒。適合修習擇法、精進和喜，因為能發起心力。正念（sati，專注）能夠同時調和這兩種狀態。而且論師說，一時修習有助於菩提的法，不能相互分離，所以知道有相應法存在。
非相應品第六十七
你說見和受是神我（ātman，靈魂），這是不對的。凡夫因為愚癡迷惑，才會妄生這種見解，不能分辨什麼是受，什麼是識的依止。如果有人能夠這樣分辨，也能證入空性（śūnyatā，空虛的自性）。這些人認為心是連續不斷的，沒有差別，只是執著于語言文字，所以才這樣說。這種愚癡迷惑的說法是不可信的。你說因為諸陰（khandha，構成存在的要素）的緣故才稱為人，這是因為五陰相續不斷才稱為人，所以才說諸陰。就像世間說快樂的人、痛苦的人、不苦不樂的人，不可能同時有這三種感受。諸陰也是這樣。你說有根、智相應和信相應，經中也說其他事情相應，比如經中說兩個比丘在同一件事情中相應，又說怨憎會苦和愛別離苦。你的法中色（rūpa，物質）沒有相應，但是因為世俗的緣故也稱為相應。智慧和信心也是這樣，信心能夠相信無常等，智慧隨之了知，共同成就一件事，所以稱為相應。你說從觸（sparsa，感官接觸）立即有受等同時產生，這是不對的。世間有事情雖然很小，距離很遠，也稱為同時，比如說話時和弟子一起行走。也像頂生王（Mandhata，古印度傳說中的國王）生起念頭就立即到達天上。這件事也是這樣。凡夫在識別造作緣起時，四法必定次第產生：先產生識（viññāṇa，意識），然後產生想（saññā，認知），想之後產生受（vedanā，感受），受之後產生思（cetanā，意志）。思以及憂喜等，從此產生貪（lobha，貪婪）、嗔（dosa，嗔恨）、癡（moha，愚癡），所以才說立即產生。你說五支初禪（pañcaṅgikaṃ jhānaṃ，五種成分構成的第一禪），是因為禪定境界中有這五種成分。
【English Translation】 English version The night is defiled by greed, hatred, and the like. If there is no corresponding dharma, how can it be defiled? Moreover, the nature of the mind and mental factors (citta-caitta dharmas) is weak, so they rely on each other to arise and function, just like bundled bamboo that stands by supporting each other. Furthermore, it is said in the sutras that when the mind is agitated (uddhacca, restlessness), it is not suitable to cultivate the three awakening factors (bojjhaṅga, components of enlightenment), namely, discrimination of dharma (dhamma vicaya, investigation of the true nature of reality), effort (viriya, energy), and joy (pīti, rapture), because they increase agitation. It is suitable to cultivate the other three awakening factors, namely, tranquility (passaddhi, serenity), concentration (samādhi, concentration), and equanimity (upekkhā, balance), because they subdue agitation. If the mind is sluggish and dull (thīna-middha, sloth and torpor), then it is not suitable to cultivate tranquility, concentration, and equanimity, because they will increase the dullness. It is suitable to cultivate discrimination of dharma, effort, and joy, because they can arouse the mind. Mindfulness (sati, awareness) can harmonize both states simultaneously. Moreover, the teachers say that when cultivating the factors that aid enlightenment, they should not be separated, so it is known that corresponding factors exist.
Chapter Sixty-Seven on Non-Association
You say that seeing and feeling are the self (ātman, soul), but this is not true. Ordinary people are deluded by ignorance and give rise to this view, unable to distinguish between what is feeling and what is the support of consciousness. If a person can distinguish in this way, they can also enter emptiness (śūnyatā, the nature of emptiness). These people think that the mind is continuous and undifferentiated, but they are attached to language, so they say this. This foolish and deluded statement is not to be believed. You say that it is because of the aggregates (khandha, the elements that constitute existence) that one is called a person, this is because the five aggregates continue to arise and are called a person, so the aggregates are spoken of. Just as in the world, one speaks of a happy person, a suffering person, a neither happy nor suffering person, it is impossible to have these three feelings at the same time. The aggregates are also like this. You say that there is association of the root, wisdom, and faith, and the sutras also speak of the association of other things, such as the sutras saying that two monks are associated in one matter, and also the suffering of meeting with those one hates and the suffering of separation from those one loves. In your dharma, form (rūpa, matter) has no association, but because of convention it is also called association. Wisdom and faith are also like this, faith can believe in impermanence and the like, and wisdom follows and understands, together accomplishing one thing, so it is called association. You say that from contact (sparsa, sensory contact) there immediately arise feeling and the like simultaneously, this is not true. In the world, there are things that are small and far away that are also called simultaneous, such as speaking of walking with disciples. It is also like King Mandhata (Mandhata, a legendary king in ancient India) immediately reaching the heavens when a thought arises. This matter is also like this. When ordinary people recognize the arising of conditioned origination, four dharmas must arise in sequence: first consciousness (viññāṇa, consciousness) arises, then perception (saññā, perception) arises, after perception feeling (vedanā, feeling) arises, and after feeling intention (cetanā, volition) arises. From intention and sorrow and joy and the like, greed (lobha, greed), hatred (dosa, hatred), and delusion (moha, delusion) arise, so it is said that they arise immediately. You say that the five factors of the first jhana (pañcaṅgikaṃ jhānaṃ, the first jhana consisting of five components) are because there are these five factors in the realm of jhana.
。非是一時。如欲界三受。所以者何。以先說法后說地。故又覺觀。不得相應。先已答。汝言識處者。此經中說識緣處。不說依處。何以知之。即此經中說識緣色喜潤故住。汝雖言若識緣識住。則應有五識處。是事不然。所以者何。是識時少。識識事已心生想等。是中起愛。起愛因緣。說名識處。是故不說識是識處。又七識處中亦說識是識處。又應思此經。勿但隨語。如說信能度河。是言不盡。而實以慧得度。是亦應爾。汝言心數依心。是事不然。先心識事後生想等故。又經中說。受等依心。非如彩畫依壁。是名心數依心。汝言心數相依如束竹者。與經相違。若俱相應。何故心數依心。而心不依數。若汝謂心先生大故數法依止。則成我義。以心生時無數法故。汝言煩惱染心故知相應。此無道理。若心先凈貪等來污。是即凈法可污。則害法相。亦如先說心性本凈客塵來污。彼應答此。若心本性凈。貪等何為。如言心垢故眾生垢。心凈故眾生凈。然則眾生亦應相應。若眾生不可相應。貪等亦不相應。以心相續行中生垢等心污諸相續。故說染心。如說從染心得解脫。是心相續中。若凈心生。名得解脫。是事亦然。如雲霧等雖不與日月相應亦能為翳。貪等亦然。雖不與心相應。亦能染污。又煙雲霧等能蔽日月。故名為翳。貪等
亦爾。能障凈心。故名為污。問曰。雲霧日月。在一時中。煩惱與心不如是。故此喻非也。答曰。障礙同故。是事已成。故無咎也。是煩惱能污心相續。故名為染。汝言數從心生依止心者。是事先答。汝言心心數法性羸劣者。以唸唸滅故名羸劣。非相助故能行於緣。若相助者應得暫住。而實不見。有相助力。何用相應。汝言覺意相宜。是說隨時應修三覺非一念中。如舍利弗言。我於七覺。自在能入。若心掉動。爾時應修猗等三覺。又佛亦說覺法次第。汝言一時修菩提分。是事不然。若一時修三十七品。則應一時並修二信及五念等。若汝意謂隨得處修即是離修。又隨他所得如二禪等。故名不離。又一時三十七品。則無道理。所以者何。一念不得修多法。
多心品第六十八
問曰。已知無別心數。亦無相應。今此心為一為多。有人謂。心是一。隨生故多。答曰。多心。所以者何。識名為心。而色識異。香等識亦異。是故多心。又眼識生異。謂待光明虛空等緣。耳識不爾。三識塵到故生。意識從多緣生。故知不一。又若識知塵常如是相。云何更知異塵。若多心生則能得知。如邪正知異。若定若疑若善不善無記知異。善中亦有禪定解脫及四無量神通等異。不善亦有貪慾瞋恚愚癡等異。無記亦有去來等異。有識能起
【現代漢語翻譯】 現代漢語譯本：是的。能夠障礙清凈心，所以叫做『污』（污垢）。
問：雲霧和日月，是在同一時間中存在的，煩惱和心不是這樣，所以這個比喻不恰當。
答：因為障礙的性質相同，所以這個論點已經成立，沒有問題。這些煩惱能夠持續地污染心，所以叫做『染』（染污）。
你說心和心所（數法）是從心生起並依止於心的，這個問題之前已經回答過了。
你說心和心所（數法）的自性羸弱，是因爲念念生滅，所以叫做羸弱。因為它們不互相幫助，所以能夠行於緣。如果互相幫助，就應該能夠暫時停留，但實際上看不到有互相幫助的情況。如果需要互相幫助，又何必相應呢？
你說覺意（七覺支）應該互相配合，這是說應該隨時修習三種覺悟，而不是在一念之中同時修習。比如舍利弗說：『我對於七覺支，能夠自在地進入。』如果心掉舉（浮動），那時就應該修習猗（輕安）、舍等三種覺支。而且佛也說過覺悟之法的次第。
你說一時修習菩提分（三十七道品），這是不對的。如果一時修習三十七品，就應該一時同時修習二信和五念等。如果你認為隨處修習就是離修，又隨他人所得，如二禪等，所以叫做不離。而且一時修習三十七品，是沒有道理的。為什麼呢？因為一念之中不可能修習多種法。 多心品第六十八
問：已經知道沒有別的心所（數法），也沒有相應，那麼這個心是一還是多呢？有人認為，心是一個，隨著生起而變多。
答：是多心。為什麼呢？識叫做心，而色識和香等識是不同的，所以是多心。而且眼識的生起是不同的，需要光明、虛空等緣。耳識不是這樣。三種識是塵到才生起。意識是從多種緣生起的，所以知道不是一個。而且如果識知道塵（境界）總是這樣相同的相，怎麼能知道不同的塵呢？如果多個心生起，就能知道不同。比如邪知和正知是不同的。若定、若疑、若善、不善、無記的知是不同的。善中也有禪定、解脫以及四無量心、神通等的不同。不善中也有貪慾、瞋恚、愚癡等的不同。無記中也有過去、未來等的不同。有識能夠生起。
【English Translation】 English version: Yes. It can obstruct the pure mind, therefore it is called 'defilement'.
Question: Clouds and the sun and moon exist at the same time, but afflictions and the mind are not like that, so this analogy is not appropriate.
Answer: Because the nature of obstruction is the same, this point has already been established, and there is no problem. These afflictions can continuously pollute the mind, so they are called 'stain'.
You say that mental functions (citta-samkhara) arise from and depend on the mind, this question has been answered before.
You say that the nature of mental functions (citta-samkhara) is weak, because they arise and cease moment by moment, so they are called weak. Because they do not help each other, they can act on conditions. If they helped each other, they should be able to stay for a while, but in reality, we do not see any mutual assistance. If mutual assistance is needed, why be associated?
You say that the factors of enlightenment (seven factors of enlightenment) should cooperate with each other, this means that one should cultivate the three kinds of enlightenment at any time, not all at once in one thought. For example, Sariputra (舍利弗) said: 'I can freely enter the seven factors of enlightenment.' If the mind is agitated, then one should cultivate the three factors of tranquility, such as tranquility and equanimity. Moreover, the Buddha also spoke of the order of the Dharma of enlightenment.
You say that one cultivates the factors of enlightenment (thirty-seven factors of enlightenment) at one time, this is not right. If one cultivates the thirty-seven factors at one time, one should cultivate the two kinds of faith and the five kinds of mindfulness at the same time. If you think that cultivating anywhere is leaving cultivation, and following what others have gained, such as the second dhyana (禪), it is called not leaving. Moreover, it is unreasonable to cultivate the thirty-seven factors at one time. Why? Because it is impossible to cultivate many dharmas in one thought. Chapter Sixty-Eighth: Multiple Minds
Question: It is already known that there are no separate mental functions (citta-samkhara), and there is no association, so is this mind one or many? Some people think that the mind is one, and it becomes many as it arises.
Answer: There are many minds. Why? Consciousness is called mind, but visual consciousness and olfactory consciousness are different, so there are many minds. Moreover, the arising of visual consciousness is different, requiring conditions such as light and space. Auditory consciousness is not like this. The three kinds of consciousness arise when dust (objects) arrive. Ideational consciousness arises from many conditions, so we know it is not one. Moreover, if consciousness knows that dust (realm) always has the same appearance, how can it know different dust? If multiple minds arise, they can know the difference. For example, wrong knowledge and right knowledge are different. The knowledge of whether it is fixed, doubtful, good, bad, or neutral is different. In goodness, there are also differences in dhyana (禪), liberation, the four immeasurables, and supernatural powers. In badness, there are also differences in greed, hatred, and delusion. In neutrality, there are also differences in past, future, and so on. There is consciousness that can arise.
身業口業。有起威儀。若合若離。因次第緣增上。各差別故。諸心亦異。又凈不凈等諸受差別故心亦異。又所作差別故心有異。又凈不凈心性各異。若心性凈。則不為垢。如日光本凈終不可污。若性不凈不可令凈。如毳性黑不可令白。而施等中。實有凈心。殺等法中實有不凈心。故應不一。又隨苦樂。等受差別。故心亦不一。如說比丘用識。識何等事。謂識苦樂不苦不樂。又若心是一。一識應能取一切塵。說多心者。隨根生識。是故不能取一切塵。若心是一。以何障故。不取一切。故知多心。又可取法異故。能取亦異。如人或自知心。云何自體自知。如眼不自見刀不自割指不自觸。故心不一。又猿喻經說。譬如猿猴舍一枝攀一枝。心亦如是。異生異滅。又若心是一。說六識眾。此言則壞。又經中說。身或住十載。而心念念生滅。又說當觀住心無常。此心相續故住。唸唸不停。又如一業不可再取。識亦如是。不重在緣。又如草火不移到薪。如是眼識不到耳中。故知多心。
一心品第六十九
問曰。心是一。所以者何。如經中說是心長夜為貪等所污。若心異者。不名常污。又瓔珞經說。若心常修信戒施聞慧。死則上生。又禪經中說。得初禪者。心調柔故。能從初禪到第二禪。又心品中說。是心常動。如魚失水
【現代漢語翻譯】 現代漢語譯本 身業（身體的行為）和口業（語言的行為），有發起威儀（有禮貌的舉止），或合或離（有時一致，有時不一致），因為次第緣（連續的因緣）、增上緣（強有力的因緣）各自不同，所以諸心（各種心念）也不同。又因為清凈或不清凈等各種感受不同，所以心也不同。又因為所作所為不同，所以心也有不同。又清凈的心和不清凈的心，其心性（心的本質）各自不同。如果心性是清凈的，就不會被污染，就像陽光本來就是清凈的，最終不可能被玷污。如果心性是不清凈的，就不可能使其清凈，就像毛的本性是黑色的，不可能使其變白。然而在佈施等行為中，確實有清凈的心；在殺生等行為中，確實有不清凈的心。所以心應該不是單一的。又隨著苦、樂等感受的不同，所以心也不是單一的。例如經中說比丘用心識，識知什麼事情呢？就是識知苦、樂、不苦不樂。又如果心是單一的，一個識（意識）應該能夠取一切塵（一切外境）。說有多個心的人，認為識是隨著根（感官）而生的，所以不能取一切塵。如果心是單一的，因為什麼阻礙，不能取一切塵呢？所以可知心是多個的。又因為可取之法（可以被認知的事物）不同，所以能取之心也不同。例如人有時能自己知道自己的心，但怎麼能自體自知（自己認知自己）呢？就像眼睛不能自己看見自己，刀不能自己割自己，手指不能自己觸控自己一樣，所以心不是單一的。又《猿喻經》中說，譬如猿猴捨棄一根樹枝，攀緣另一根樹枝，心也是這樣，異生異滅（不斷產生和滅亡）。又如果心是單一的，說有六識眾（眼識、耳識、鼻識、舌識、身識、意識），這種說法就錯了。又經中說，身體或許能住留十年，而心卻唸唸生滅。又說應當觀察住心無常，這個心是相續的，所以看起來好像是住留的，實際上唸唸不停。又如同一件業（行為）不可能再次被取，識也是這樣，不會重複在緣（攀緣）。又如草火不會移動到柴薪，這樣眼識也不會到耳中，所以可知心是多個的。 一心品第六十九 問：心是單一的，理由是什麼呢？如經中說是心長夜（長時間）被貪等所污。如果心是不同的，就不能說是常被污染。又《瓔珞經》說，如果心經常修習信、戒、施、聞、慧（五種善行），死後就會上生（投生到更好的地方）。又禪經中說，得到初禪（禪定的一種境界）的人，因為心調柔的緣故，能從初禪到第二禪。又心品中說，這個心經常動，就像魚離開了水。
【English Translation】 English version Actions of body (身業) and actions of speech (口業), give rise to dignified behavior (威儀), sometimes in agreement, sometimes in disagreement, because the sequential causes (次第緣), and dominant conditions (增上緣) are each different, therefore the various minds (諸心) are also different. Furthermore, because of the differences in feelings such as pure or impure, the mind is also different. Also, because of the differences in what is done, the mind is different. Moreover, the nature (心性) of a pure mind and an impure mind are each different. If the nature of the mind is pure, then it will not be defiled, just as sunlight is inherently pure and can never be stained. If the nature is impure, it cannot be made pure, just as the nature of wool is black and cannot be made white. However, in acts of giving (佈施) and the like, there is indeed a pure mind; in acts of killing (殺生) and the like, there is indeed an impure mind. Therefore, the mind should not be considered as one. Furthermore, according to the differences in feelings such as suffering and happiness, the mind is also not one. For example, the sutra says that a Bhiksu (比丘, Buddhist monk) uses consciousness (識), what does he recognize? He recognizes suffering, happiness, neither suffering nor happiness. Also, if the mind is one, one consciousness should be able to grasp all objects (塵, sense objects). Those who say there are multiple minds believe that consciousness arises with the senses (根, sense organs), therefore it cannot grasp all objects. If the mind is one, what obstructs it from grasping everything? Therefore, it is known that there are multiple minds. Also, because the objects that can be grasped are different, the grasping mind is also different. For example, a person can sometimes know their own mind, but how can one self know oneself? Just as the eye cannot see itself, the knife cannot cut itself, the finger cannot touch itself, therefore the mind is not one. Also, the 'Simile of the Monkey Sutra' (猿喻經) says, 'Just as a monkey abandons one branch and climbs another, the mind is also like this, arising and ceasing differently.' Furthermore, if the mind is one, the statement of the six consciousnesses (六識眾, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) would be false. Also, the sutra says that the body may remain for ten years, but the mind arises and ceases in every moment. It also says that one should observe the impermanence of the abiding mind; this mind appears to abide because it is continuous, but it never stops for a moment. Also, just as one action cannot be taken again, consciousness is also like this, it does not rely on conditions repeatedly. Also, just as the fire from grass does not move to the firewood, so eye consciousness does not reach the ear. Therefore, it is known that there are multiple minds. Chapter Sixty-Nine: On the One Mind (一心品) Question: The mind is one, what is the reason for this? As the sutra says, the mind is defiled by greed (貪) and the like for a long night (長夜, a long time). If the mind is different, it cannot be said to be constantly defiled. Also, the 'Inra's Net Sutra' (瓔珞經) says that if the mind constantly cultivates faith (信), precepts (戒), giving (施), learning (聞), and wisdom (慧, five virtuous practices), it will be reborn in a higher realm (上生) after death. Also, the meditation sutra says that one who attains the first Dhyana (初禪, a state of meditative absorption), because the mind is tamed, can go from the first Dhyana to the second Dhyana. Also, the chapter on the mind says that this mind is constantly moving, like a fish out of water.
。是故汝等當壞魔軍。故知心一。動此到彼。又雜藏中比丘言。五門窟中。獼猴動發。獼猴且住。勿謂如本。故知一心。於五根門身窟中動。今即是本。故言勿謂如本。又言。是心遍行。如日光照。智者能制。如鉤制象。故知心一。走諸緣中。又無我故。應心起業。以心是一能起諸業。還自受報。心死心生心縛心解。本所更用。心能憶念。故知心一。又以心是一。故能修集。若唸唸滅。則無集力。又佛法無我。以心一故名眾生相。若心多者非眾生相。又左見右識。不應異見異識。故知心一。自見自識。
非多心品第七十
汝雖言色等識異。是事不然。所以者何。若心是一。為種種業。取色聲等。如一人在五向室中處處取塵。即是心於眼中住。待明等緣。而能見色。如即此人于余處待伴。即是心所知差別。如即此人先是知者后還無知。如是邪知還為正知。如即此人先是凈者后還不凈。如是疑知即是定知。如即此人先是疑者還為定者。是不善心即還為善。亦為無記。如即此人或念善或念不善或念無記。即是心能作來去威儀差別。如即此人為去來業等種種威儀。如是凈心。即為不凈。不凈即為凈。如即此人先是清凈后還不凈。即是心與樂相應。后還與苦相應。如即此人本為樂人還為苦人。故說心一用為多業。汝
【現代漢語翻譯】 現代漢語譯本： 因此，你們應當摧毀魔軍。所以要知道心是唯一的。它能動搖併到達彼處。又《雜藏》中的比丘說：『五門窟中，獼猴動發。獼猴且住，不要說它像原本一樣。』所以要知道心是唯一的，在五根門身窟中活動。現在就是原本，所以說『不要說它像原本一樣』。又說：『這心遍行，如日光照耀，智者能夠制伏它，如用鉤子控制大象。』所以要知道心是唯一的，在各種緣起中游走。又因為無我，應當由心來發起業。因為心是唯一的，能夠發起各種業，然後自己承受果報。心死心生，心被束縛心被解脫，都是原本所經歷的。心能夠憶念，所以要知道心是唯一的。又因為心是唯一的，所以能夠修集。如果唸唸滅盡，就沒有集聚的力量。又佛法講無我，因為心是唯一的，所以稱為眾生相。如果心是多個，就不是眾生相。又左眼看見，右耳聽見，不應該是不同的見和不同的識，所以要知道心是唯一的，自己見自己識。
非多心品第七十
你雖然說色等識是不同的，但事實並非如此。為什麼呢？如果心是唯一的，就能做各種各樣的業，獲取色、聲等。就像一個人在五個方向的房間里，到處取塵土。這就是心住在眼中，等待光明等條件，就能看見顏色。就像這個人在其他地方等待同伴一樣，這就是心所知的差別。就像這個人先是知者，後來又變得無知。這樣，邪知又轉變為正知。就像這個人先是清凈的，後來又變得不凈。這樣，疑知就轉變為定知。就像這個人先是疑惑的，後來又成為確定的。不善的心就轉變為善，也可能轉變為無記。就像這個人有時念善，有時念不善，有時念無記。這就是心能夠做出往來、威儀等各種差別。就像這個人爲了去來業等做出各種威儀。這樣，清凈的心就轉變為不凈，不凈的心就轉變為清凈。就像這個人先是清凈的，後來又變得不凈。這就是心與快樂相應，後來又與痛苦相應。就像這個人原本是快樂的人，後來又成為痛苦的人。所以說心是唯一的，卻能發揮多種作用。你
【English Translation】 English version: Therefore, you should destroy the armies of Mara (the personification of evil). Therefore, know that the mind is one. It moves and reaches there. Moreover, a Bhiksu (Buddhist monk) in the Miscellaneous Collection says: 'In the cave of the five gates, the monkey moves and stirs. Let the monkey stay still; do not say it is like the original.' Therefore, know that the mind is one, moving in the body-cave of the five sense organs. Now is the original, so it is said, 'Do not say it is like the original.' It is also said: 'This mind travels everywhere, like the light of the sun. The wise can control it, like a hook controls an elephant.' Therefore, know that the mind is one, wandering in all conditions. Moreover, because of no-self (anatta), actions should arise from the mind. Because the mind is one, it can initiate all actions and then receive the consequences itself. The mind dies, the mind is born, the mind is bound, the mind is liberated—all are experiences of the original. The mind can remember, so know that the mind is one. Moreover, because the mind is one, it can accumulate merit. If thoughts were to cease moment by moment, there would be no power of accumulation. Furthermore, the Buddha's teaching is no-self, and because the mind is one, it is called the appearance of sentient beings (sattva-samjna). If the mind were many, it would not be the appearance of sentient beings. Moreover, seeing with the left eye and recognizing with the right ear should not be different seeing and different recognizing. Therefore, know that the mind is one, seeing itself and recognizing itself.
Chapter Seventy: Not Many Minds
Although you say that the consciousnesses of form (rupa), etc., are different, this is not the case. Why? If the mind is one, it performs various actions, grasping form, sound, etc. It is like one person in rooms facing five directions, taking dust everywhere. This is the mind dwelling in the eye, waiting for conditions such as light, and then being able to see form. It is like this person waiting for a companion in another place; this is the difference in what the mind knows. It is like this person first being a knower and then becoming ignorant again. Thus, wrong knowledge turns into right knowledge. It is like this person first being pure and then becoming impure again. Thus, doubtful knowledge turns into certain knowledge. It is like this person first being doubtful and then becoming certain. An unwholesome mind turns into wholesome, and it can also turn into neutral. It is like this person sometimes thinking of good, sometimes thinking of evil, and sometimes thinking of neutral things. This is the mind being able to make various distinctions in coming, going, and demeanor. It is like this person making various demeanors for actions of coming and going, etc. Thus, a pure mind turns into impure, and an impure mind turns into pure. It is like this person first being pure and then becoming impure again. This is the mind being in accordance with pleasure and then being in accordance with suffering again. It is like this person originally being a happy person and then becoming a suffering person. Therefore, it is said that the mind is one, but it functions in many ways. You
言一識不取六塵故非一心。是事不然。我以根差別故識有差別。若識住眼中。但能取色不取余塵。余亦如是。汝言取可取異。是事不然。心法能知自體。如燈自照亦照余物。如算數人亦能自算亦算他人。如是心一能知自體。亦能知他。汝說猿喻。是事不然。如一猿猴舍一枝復取一枝。心亦如是。舍一緣復取一緣。其餘所說。能自起業。自受報中皆已總答。所以者何。若心異者。則應異作異受異死異生。如是等過。故知一心。◎
◎非一心品第七十一
答曰。汝言心一貪等長污。是事不然。于相續心中見是一相。如言夕風即是晨風。今河即是本河。朝燈即是昨燈。如齒名再生。而先齒實不再生。以相似者生故名再生。如是心異。以相續故。謂是一心。汝言憶念者。人或自念本心。若本心來今何所念。又云何當以此心即念此心。無有一智慧知自體。故非一心。汝言修集。若心常一。何所修益。若有多心。則下中上次第相續生。故有修集。汝言心為一相。若心是一。即為是常。常即真我。所以者何。以今作後作常一不變故名為我。又不能知心差別相故。則以為一。如注水相續。心謂為一。如眼病者見眾發為一。若於此事能分別者。則知其異。又深智者能知心異。所以者何。諸梵王等於中迷悶。作如是言。是身無
【現代漢語翻譯】 現代漢語譯本 你說一個識不能攝取六塵，所以不是一心。這種說法不對。我認為因為根（感官）有差別，所以識也有差別。如果識住在眼中，就只能攝取色塵，不能攝取其他塵。其他的根也是這樣。你說攝取者和被攝取者不同，這種說法不對。心法能夠認知自身，就像燈能自己照亮也能照亮其他事物一樣。就像算數的人既能算自己的數，也能算別人的數。這樣，心一也能認知自身，也能認知其他事物。你說猿猴的比喻，這種說法不對。就像一隻猿猴捨棄一根樹枝又取一根樹枝，心也是這樣，捨棄一個緣又取一個緣。其餘你所說的，能自己造業，自己受報，都在前面已經總括回答了。為什麼呢？如果心是不同的，就應該有不同的造作、不同的受報、不同的死亡、不同的出生等等過失。所以知道是一心。
◎非一心品第七十一
回答說：你說心一，貪等煩惱增長染污，這種說法不對。在相續的心中看到的是相似的相。就像說夕陽的風就是早晨的風，今天的河流就是原來的河流，早上的燈就是昨天的燈。就像牙齒名為再生，但先前的牙齒實際上不再生，因為相似的牙齒生出來，所以名為再生。這樣，心是不同的，因為相續的緣故，就認為是同一心。你說憶念，人或許能憶念原來的心。如果原來的心來了，現在還憶念什麼呢？又怎麼能用這個心來憶念這個心呢？沒有一個智慧能夠認知自身，所以不是一心。你說修習，如果心常常是一，修習有什麼益處呢？如果有很多心，那麼下、中、上依次相續產生，所以有修習。你說心是一個相，如果心是一，那就是常。常就是真我。為什麼呢？因為現在造作，以後造作，常常是一，不變的緣故，就名為我。又不能知道心的差別相，所以就認為是一。就像注水相續，就認為心是一。就像眼病的人看見很多頭髮成為一根。如果對於這件事能夠分別，就知道它們是不同的。又有深智的人能夠知道心是不同的。為什麼呢？諸梵天王等對此迷惑，這樣說：這個身體沒有
【English Translation】 English version You say that one consciousness cannot grasp the six sense objects (六塵, liù chén, the six objects of sense: form, sound, smell, taste, touch, and dharma), therefore it is not one mind. This is not the case. I believe that because the sense organs (根, gēn) are different, the consciousnesses are also different. If consciousness resides in the eye, it can only grasp form, not the other sense objects. The same is true for the other sense organs. You say that the grasper and the grasped are different, this is not the case. The mind-dharma (心法, xīn fǎ, mental phenomena) can know itself, just as a lamp can illuminate itself and also illuminate other things. Just as a mathematician can calculate his own numbers and also calculate the numbers of others. Thus, one mind can know itself and also know others. You mention the analogy of the monkey, this is not the case. Just as a monkey abandons one branch and takes another, the mind is also like this, abandoning one condition (緣, yuán, cause, condition) and taking another. The rest of what you said, that one can create karma (業, yè) and receive the consequences, has already been answered in general terms. Why? If the mind were different, there should be different actions, different retributions, different deaths, and different births, and so on. Therefore, we know it is one mind.
◎ Chapter Seventy-One on Not One Mind
The answer is: You say that if the mind is one, greed and other defilements (貪等, tān děng) would increase and pollute it, this is not the case. In the continuous stream of consciousness, we see a similar appearance. Just as we say the evening wind is the morning wind, the river today is the same river as before, the lamp in the morning is the same lamp as yesterday. Just as a tooth is called 'regrown', but the previous tooth does not actually regrow, because a similar tooth grows, it is called 'regrown'. Thus, the mind is different, but because of the continuity, it is considered to be one mind. You speak of recollection (憶念, yì niàn), a person might recall the original mind. If the original mind has come, what is there to recall now? And how can one use this mind to recall this mind? No intelligence can know itself, therefore it is not one mind. You speak of cultivation (修集, xiū jí), if the mind is always one, what is the benefit of cultivation? If there are many minds, then lower, middle, and upper minds arise in succession, therefore there is cultivation. You say that the mind is one aspect, if the mind is one, then it is permanent (常, cháng). Permanence is the true self (我, wǒ). Why? Because what is done now and what is done later is always one and unchanging, therefore it is called 'self'. Also, because one cannot know the different aspects of the mind, one considers it to be one. Just as pouring water continuously, one considers the mind to be one. Just as a person with an eye disease sees many hairs as one. If one can distinguish this, one knows they are different. Also, those with deep wisdom can know that the mind is different. Why? The Brahma Kings (梵王, Fànwáng) and others are confused about this, saying: This body has no
常心識是常。若梵王等猶尚迷惑。豈況餘人。而不著常故。應善思眾緣生法。常倒則滅。汝言左見右識是智力故。異見異識。如此人作書餘人能識。又如餘人所為聖人能知。亦未來事未生。未有聖智慧知。又過去事無憶念。故知未來未有智力能知。此事後當廣說。
明多心品第七十二
汝言心一用為多業。是事不然。所以者何。正以了為心。而色了與聲了異。心何得一。又如捉瓶手業不即此業更捉余物。如是隨以何心取色不即此心聞聲。又此眼識。以眼為依以色為緣。是二無常唸唸生滅。眼識何得不念念滅。譬如無樹影亦隨無。如是眼色唸唸滅故。所依生識亦唸唸滅。唸唸滅法無有去力。又先意品中已種種答故意不去。汝雖言識住眼中待明能見。如即是人能見聞等。是事不然。所以者何。今此論中求法實義。人是假名不應為喻。又應求人相。我說諸陰為人。亦說疑識等眾。異定識眾。不以疑識等眾即為定識眾如是一切。汝言根差別故識有差別。是事不然。根是生識因緣。若識是一。根何所為。汝以燈算為喻。是喻不然。如為不照然燈而燈體非不照故不自照。以燈破闇。眼識得生。眼識生已亦能見燈及瓶等物。又算數人。能知自色亦知他色。故名相知。汝言業等。業等難中已答。故無斯咎。又若心常一則無
【現代漢語翻譯】 現代漢語譯本： 常心識是常，如果梵天（Brahmā，印度教的創造神）等尚且還會迷惑，更何況其他人呢？不執著于常，所以應當好好思考眾緣所生的法，常的顛倒見解就會滅除。你說左見右識是智力的緣故，所以有不同的見解和認識。就像這個人寫的字，其他人能夠認識；又像其他人所做的事，聖人能夠知道。還有未來的事情還沒有發生，沒有聖智慧夠知道。還有過去的事情沒有記憶，所以知道未來沒有智力能夠知道。這件事以後會詳細說明。
明多心品第七十二
你說心只有一個，卻能進行多種活動，這是不對的。為什麼呢？因為正是以了別為心，而了別色和了別聲音是不同的，心怎麼會是一個呢？又像用手拿瓶子，手的動作不立即用這個動作再去拿其他東西。像這樣，用什麼心去取色，不立即用這個心去聽聲音。還有這個眼識，以眼為所依，以色為所緣，這二者都是無常的，唸唸生滅。眼識怎麼能不念念滅呢？譬如沒有樹，影子也隨著消失。像這樣，眼和色唸唸滅，所依而生的識也念念滅。唸唸滅的法沒有去的力量。而且在先意品中已經用各種方式回答了，所以故意不去。你雖然說識住在眼中，等待光明就能看見，就像是人能見能聞等。這是不對的。為什麼呢？現在這個論中尋求法的真實意義，人是假名，不應該作為比喻。而且應該尋求人的真相。我說諸陰（skandha，構成個體的五種要素，即色、受、想、行、識）是人，也說疑識等眾，不同於定識眾。不能用疑識等眾就認為是定識眾，一切都是這樣。你說根（indriya，感覺器官）有差別，所以識有差別，這是不對的。根是產生識的因緣，如果識是一個，根有什麼用呢？你用燈和算籌作為比喻，這個比喻不對。就像爲了不照亮而點燈，而燈的本體並非不照亮，所以不能自己照亮自己。用燈來破除黑暗，眼識才能產生。眼識產生后，也能看見燈和瓶子等物。而且算數的人，能知道自己的顏色，也能知道他人的顏色，所以叫做互相認識。你說業等，業等的責難已經在前面回答過了，所以沒有這個過失。而且如果心是常一的，那麼就沒有
【English Translation】 English version: The constant mind-consciousness is permanent. If even Brahmā (the creator god in Hinduism) and others are still deluded, how much more so are other people? Not being attached to permanence, one should contemplate well the laws arising from various conditions. The inverted view of permanence will then be extinguished. You say that seeing to the left and knowing to the right are due to the power of wisdom, hence the different views and understandings. It is like when one person writes something, others can recognize it; or like when others do something, sages can know it. Also, future events have not yet occurred, and there is no sage's wisdom that can know them. Furthermore, past events have no memory, so it is known that there is no wisdom power to know the future. This matter will be discussed in detail later.
Chapter Seventy-Two: Clarifying Multiple Minds
You say that the mind is one but performs multiple actions. This is not correct. Why? Because it is precisely the act of discerning that constitutes the mind, and discerning color is different from discerning sound. How can the mind be one? Also, like a hand holding a bottle, the action of the hand does not immediately use that same action to grasp other things. Similarly, with whatever mind one apprehends color, one does not immediately use that same mind to hear sound. Furthermore, this eye-consciousness, relying on the eye as its basis and color as its condition, both of these are impermanent, arising and ceasing moment by moment. How can eye-consciousness not cease moment by moment? It is like when there is no tree, the shadow also disappears. Similarly, because the eye and color cease moment by moment, the consciousness arising from reliance also ceases moment by moment. A law that ceases moment by moment has no power to go. Moreover, in the previous chapter on intention, various answers have already been given, so it is not intentionally going. Although you say that consciousness dwells in the eye, waiting for light to be able to see, like a person being able to see and hear, etc., this is not correct. Why? Because in this treatise, we are seeking the true meaning of the Dharma. 'Person' is a provisional name and should not be used as a metaphor. Moreover, one should seek the true nature of a person. I say that the skandhas (the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) are a person, and also speak of the multitude of doubting consciousnesses, which are different from the multitude of fixed consciousnesses. One cannot consider the multitude of doubting consciousnesses to be the same as the multitude of fixed consciousnesses; everything is like this. You say that because the sense organs (indriya) are different, the consciousnesses are different. This is not correct. The sense organs are the causes and conditions for the arising of consciousness. If consciousness is one, what is the use of the sense organs? You use a lamp and counting rods as a metaphor, but this metaphor is not correct. It is like lighting a lamp in order not to illuminate, but the essence of the lamp is not non-illuminating, so it cannot illuminate itself. Using a lamp to dispel darkness allows eye-consciousness to arise. After eye-consciousness arises, it can also see the lamp and bottles, etc. Moreover, a person who counts can know their own color and also know the color of others, so it is called mutual recognition. You say 'karma, etc.,' but the objections regarding karma, etc., have already been answered previously, so there is no fault in this. Moreover, if the mind is constantly one, then there is no
業無報。所以者何。正以心及所依為業。若心是一。何有業報。縛解等亦如是。又汝言異作異受。是亦不然。諸陰相續非一非異。墮二邊故。又世俗名字說諸業等非真實義故。于陰相續中。說此彼等名字無咎故知多心。
識暫住品第七十三
問曰。已明多心。今諸心爲念念滅。為少時住。有人言。心少時住。所以者何。了色等故。若唸唸滅不應能了。故非不住。又若唸唸滅。則色等法終不可知。所以者何。如電光暫住尚不可了。況唸唸滅而能了耶。今實有了。故知諸識非唸唸滅。又眼識依眼緣色。是二不異。識亦不異。又心能具取青等諸色。故知非唸唸滅。若汝意謂以相續故能決了者。是亦不然。若一一心不能決了。雖復相續亦不能了。如一盲人不能見色。多亦不能。若汝復謂如一一縷不能制象。多集則能。如是一心不能決了相續則能者。是亦不然。一一縷中各有少力。和合則能。心一念中無少了力。是故相續亦不應能而實有了故。知非唸唸滅。又若心念念滅者。去來等業皆應無用。以少時住故。能令有用。是故知心非唸唸滅。雖復無常要有暫住。
識無住品第七十四
答曰。汝言心有了故非唸唸滅。是事不然。諸相在心力能決了不以住故。若不爾者。于聲業中不應決了。所以者何。現見此
【現代漢語翻譯】 現代漢語譯本 業無報。為什麼呢？真正的原因在於心以及心所依賴的對象構成了業。如果心是單一的，哪裡會有業報呢？束縛和解脫等也是同樣的道理。而且你說不同的行為由不同的人承受，這也是不對的。諸陰（skandha，五蘊）的相續既不是同一的，也不是不同的，因為落入了兩種極端。而且世俗的名稱只是說說諸業等等，並非真實的意義。在諸陰的相續中，說這個那個等名稱是沒有過失的，所以可知心是多心的。
識暫住品第七十三
問：已經闡明了多心。現在，諸心是念念滅，還是暫時停留？有人說，心是暫時停留的。為什麼呢？因為能夠了別色等。如果唸唸滅，就不應該能夠了別。所以不是不住留的。而且如果唸唸滅，那麼色等法最終就不可知了。為什麼呢？就像閃電的光芒短暫停留尚且不能了別，何況唸唸滅卻能夠了別呢？現在確實有了別，所以可知諸識不是念念滅的。而且眼識依靠眼根，緣於色塵，這二者不是不同的。識也不是不同的。而且心能夠完全攝取青等諸色，所以可知不是念念滅的。如果你認為因為相續的緣故能夠決了，這也是不對的。如果每一個心都不能決了，即使相續也不能了別。就像一個盲人不能看見顏色，很多人也不能。如果你又認為，就像每一根線不能制服大象，很多聚集起來就能。就像一個心不能決了，相續就能決了，這也是不對的。每一根線中都有少許力量，和合起來就能。心一念中沒有少許力量，所以相續也不應該能夠，而實際上有了別，所以可知不是念念滅。而且如果心念念滅，那麼過去未來的業都應該沒有用處。因為暫時停留的緣故，能夠令其有用。所以可知心不是念念滅的。即使是無常的，也要有暫時的停留。
識無住品第七十四
答：你說心有了別，所以不是念念滅，這件事是不對的。諸相在心中，憑藉力量能夠決了，不是因為停留的緣故。如果不是這樣，在聲音的行業中就不應該能夠決了。為什麼呢？現在看到這個
【English Translation】 English version Karma has no retribution. Why is that? The real reason is that the mind and what it relies on constitute karma. If the mind is singular, where would karma retribution come from? Bondage and liberation are also the same. Moreover, you say that different actions are borne by different people, which is also incorrect. The continuity of the skandhas (five aggregates) is neither the same nor different, because it falls into two extremes. Furthermore, worldly names are just ways of speaking about karmas, etc., and are not the true meaning. In the continuity of the skandhas, there is no fault in saying 'this' or 'that,' so it can be known that the mind is multiple.
Chapter Seventy-Three: The Temporary Abiding of Consciousness
Question: It has already been clarified that there are multiple minds. Now, do these minds cease moment by moment, or do they abide for a short time? Some say that the mind abides for a short time. Why is that? Because it can discern forms, etc. If it ceased moment by moment, it should not be able to discern. Therefore, it is not non-abiding. Moreover, if it ceased moment by moment, then forms, etc., would ultimately be unknowable. Why is that? Just as the momentary flash of lightning cannot be discerned, how much more so could something that ceases moment by moment be able to discern? Now, there is indeed discernment, so it can be known that the consciousnesses do not cease moment by moment. Moreover, eye-consciousness relies on the eye organ and is conditioned by form; these two are not different. Consciousness is also not different. Moreover, the mind can fully grasp all colors such as blue, etc., so it can be known that it does not cease moment by moment. If you think that it is because of continuity that it can discern, that is also incorrect. If each individual mind cannot discern, even if they are continuous, they cannot discern. Just as a blind person cannot see colors, many people also cannot. If you further think that just as a single thread cannot subdue an elephant, but many gathered together can; just as a single mind cannot discern, but continuity can, that is also incorrect. Each thread has a little strength, and when combined, they can. A single moment of mind has no little strength, so continuity should also not be able to, but in reality there is discernment, so it can be known that it does not cease moment by moment. Moreover, if the mind ceased moment by moment, then past and future karmas should all be useless. Because of temporary abiding, it can make them useful. Therefore, it can be known that the mind does not cease moment by moment. Even if it is impermanent, it must have temporary abiding.
Chapter Seventy-Four: The Non-Abiding of Consciousness
Answer: You say that the mind has discernment, so it does not cease moment by moment; this is not correct. The characteristics are in the mind, and it is through strength that it can discern, not because of abiding. If that were not the case, then in the realm of sound, there should be no discernment. Why is that? Now we see this
事唸唸滅故。而實決了。故知不以住故能了。又以了為心。若了青非即了黃。是故設使暫住了青不能了黃。又了青時異了非青時異。一法不應二時。法與時俱時與法俱。又取有二種。一者決了。二不決了。若識不念念滅。一切所取盡應決了。我以隨識多相續生是取則了。若少相續是則不了。又識取塵或遲或疾心則不定。汝言依緣不異是義已成。色唸唸滅故依緣亦異。汝言能具取者。識能遍取身份故名具取。是故無有一識而能遍取。所以者何。未具足取心已隨滅。何得有心能一切取。汝言作業無用。是事不然。如燈雖唸唸滅亦有照用。諸業與風雖唸唸滅亦能動物。是識亦然。又如燈等雖唸唸滅。亦可得取。識亦如是。雖唸唸滅亦能得取。複次諸心意識皆唸唸滅。所以者何。青等諸色集在現前。能速生滅。故知不住。又人或生心。自謂一時能取諸緣。故識不住。若識暫住則人不應生此惑心。所以者何。如種根相續有暫住故。人于其中不生惑心。謂牙莖等一時而有。故知識唸唸滅。又人見瓶即生瓶憶。以次見生憶故唸唸滅。又若諸識不念念滅則可一智即邪即正如見是人是取即取非人。如是疑取即是定取。是則不可。故知唸唸滅。又取分別等諸因緣。故知唸唸滅。又聲業相續唸唸滅相。于中生知。故知心念念滅。
識俱
【現代漢語翻譯】 現代漢語譯本 事事物物都在念念生滅，因此才能真正地決斷了解。所以說，正因為不住留，才能瞭解事物。又因為以瞭解作為心，如果瞭解了青色就不能同時瞭解黃色。因此，即使暫時停留在青色上，也不能瞭解黃色。而且，瞭解青色的時候和了解非青色的時候是不同的。一個法不應該存在於兩個不同的時間。法與時間同時存在，時間也與法同時存在。還有，『取』有兩種，一種是決斷了解，另一種是不決斷了解。如果識不是念念生滅，那麼一切所取之物都應該被決斷了解。我認為，隨著識的多次相續產生，這種『取』就是了解；如果相續較少，那就是不瞭解。而且，識取塵境有時遲緩有時迅速，心因此而不能安定。你說依賴因緣沒有變化，這個道理已經成立。因為色是念念生滅的，所以依賴的因緣也在變化。你說能夠完全取捨，識能夠普遍地取捨身體的各個部分，所以叫做完全取捨。因此，沒有一個識能夠普遍地取捨一切。為什麼呢？因為還沒有完全取捨，心就已經隨著滅去了，怎麼會有心能夠取捨一切呢？你說作業沒有用處，這個說法不對。比如燈雖然唸唸生滅，也有照亮的作用。各種業和風雖然唸唸生滅，也能推動物體。識也是這樣。又比如燈等雖然唸唸生滅，也可以被取得。識也是這樣，雖然唸唸生滅，也能被取得。再者，各種心意識都是念念生滅的。為什麼呢？因為青色等各種色聚集在眼前，能夠迅速地生滅，所以知道它不住留。而且，人有時產生心念，自認為一時能夠取捨各種因緣，所以識不住留。如果識暫時住留，那麼人就不應該產生這種迷惑的心念。為什麼呢？比如種子和根相續存在，因為有暫時的住留，所以人們在其中不會產生迷惑的心念，認為牙、莖等是一時存在的。所以知道識是念念生滅的。而且，人看見瓶子就立刻產生對瓶子的回憶。因為依次看見而產生回憶，所以是念念生滅的。而且，如果各種識不是念念生滅，那麼就可以一個智慧既是邪又是正，比如看見這個人，既取這個人又取非人。這樣，懷疑的取捨就是確定的取捨，這是不可能的。所以知道是念念生滅的。而且，因為取捨、分別等各種因緣，所以知道是念念生滅的。而且，聲音和行業相續，呈現唸唸生滅的相狀，從中產生認知，所以知道心是念念生滅的。 識俱 (識同時存在)
【English Translation】 English version Because things are extinguished thought by thought, one can truly decide and understand. Therefore, it is known that it is because of not dwelling that one can understand. Moreover, because understanding is taken as the mind, if one understands blue, one cannot understand yellow at the same time. Therefore, even if one temporarily dwells on blue, one cannot understand yellow. Furthermore, the time of understanding blue is different from the time of understanding non-blue. One dharma should not exist in two different times. Dharma and time exist together, and time and dharma exist together. Also, there are two kinds of 'taking': one is decisive understanding, and the other is non-decisive understanding. If consciousness (識) [consciousness] were not extinguished thought by thought, then everything taken should be decisively understood. I believe that with the multiple continuous arising of consciousness, this 'taking' is understanding; if the continuity is less, then it is non-understanding. Moreover, consciousness taking dust (塵) [sense objects] is sometimes slow and sometimes fast, and the mind is therefore not stable. You say that relying on conditions does not change; this principle has already been established. Because form (色) [form] is extinguished thought by thought, the conditions relied upon also change. You say that one can fully take; consciousness can universally take all parts of the body, so it is called fully taking. Therefore, there is no one consciousness that can universally take everything. Why? Because before fully taking, the mind has already extinguished along with it; how can there be a mind that can take everything? You say that action is useless; this statement is not correct. For example, although a lamp is extinguished thought by thought, it also has the function of illuminating. Various actions (業) [karma] and wind, although extinguished thought by thought, can also move objects. Consciousness is also like this. Also, like a lamp, although it is extinguished thought by thought, it can also be taken. Consciousness is also like this; although it is extinguished thought by thought, it can also be taken. Furthermore, all minds, consciousnesses (意識) [consciousness], are extinguished thought by thought. Why? Because various forms such as blue gather before the eyes and can quickly arise and extinguish, so it is known that it does not dwell. Moreover, people sometimes generate thoughts, believing that they can take all conditions at once, so consciousness does not dwell. If consciousness temporarily dwells, then people should not generate this deluded thought. Why? For example, seeds and roots exist continuously; because there is temporary dwelling, people do not generate deluded thoughts about them, thinking that sprouts, stems, etc., exist at the same time. Therefore, it is known that consciousness is extinguished thought by thought. Moreover, when people see a bottle, they immediately generate the memory of the bottle. Because memory arises sequentially from seeing, it is extinguished thought by thought. Moreover, if various consciousnesses were not extinguished thought by thought, then one wisdom could be both evil and correct, for example, seeing this person, both taking this person and taking non-person. In this way, doubtful taking would be definite taking, which is impossible. Therefore, it is known that it is extinguished thought by thought. Moreover, because of various conditions such as taking, discrimination, etc., it is known that it is extinguished thought by thought. Moreover, sound and action continue, presenting the appearance of being extinguished thought by thought, and from this, cognition arises, so it is known that the mind is extinguished thought by thought. 識俱 (shiju) [Consciousness together]
生品第七十五
問曰。已明心念念滅。今諸識為一時生為次第生。有論師言。識一時生。所以者何。有人一時能取諸塵。如人見瓶亦聞樂聲。鼻嗅花香口含香味。扇風觸身思惟雅音曲。故知一時能取諸塵。又若一識能于身中遍知苦樂。然則以一眼識亦應能取諸樹。是事不可。云何一識悉知根莖枝葉花實。故知多識一時俱生遍取諸觸。又種種色中一時生知。而青知非即黃知。故知一時俱生多識。又諸身份中能速生知。取一分時即能遍取。又佛法中無有有分。不可一識遍取諸分。故知一時能生多識。遍取諸分。
識不俱生品第七十六
答曰。汝言諸識一時俱生。是事不然。所以者何。識待念生。如經中說。若眼入不壞色入在知境。若無能生識念眼識不生。故知諸識以待念故不一時生又一切生法皆屬業因。以心一一生故。地獄等報不一時受若多心俱生便應俱受而實不可。故知諸識不一時生。又識能速取緣如旋火輪。以轉疾故不見其際。諸識亦爾。住時促故不可分別。又諸識若一時生。一切生法皆可一念一時俱生。有何障礙。然則一切法生不須為功。不造業功亦應解脫。是事不可。故知諸識不一時生。又身為心使。若諸心俱生身則散壞。以去來等心以一時生故。而身實不壞。故知諸心不一時生。又眼見外物
【現代漢語翻譯】 現代漢語譯本 生品第七十五
問：既然已經闡明心念唸唸生滅，那麼諸識（vijñāna，了別作用）是一時產生還是次第產生？有論師認為，識是一時產生的。為什麼呢？因為人能同時獲取多種塵境（viṣaya，認識對像）。例如，人能同時看到瓶子，聽到音樂聲，鼻子聞到花香，口中嚐到味道，扇子帶來的風觸及身體，心中思惟優雅的音樂。因此可知，人能同時獲取多種塵境。而且，如果一個識能在身體中普遍感知苦樂，那麼一個眼識也應該能同時獲取所有樹木的資訊。但這是不可能的。怎麼可能一個識就能完全知曉樹木的根、莖、枝、葉、花、果實呢？因此可知，多種識同時產生，普遍獲取各種觸覺。而且，在各種顏色中，同時產生認知。對青色的認知並非對黃色的認知。因此可知，多種識同時產生。而且，身體的各個部分能迅速產生認知。獲取一部分資訊時，就能普遍獲取所有資訊。而且，佛法中沒有有分（bhavaṅga，生命流），不可能一個識普遍獲取各個部分的資訊。因此可知，識是一時產生，普遍獲取各個部分的資訊。
識不俱生品第七十六
答：你說諸識一時同時產生，這是不對的。為什麼呢？識依賴於念（smṛti，記憶）而產生。如經中所說，如果眼入（cakṣurāyatana，眼根）沒有損壞，色入（rūpāyatana，色境）存在於認知範圍內，如果沒有能產生識的念，眼識（cakṣurvijñāna，視覺意識）就不會產生。因此可知，諸識依賴於念，所以不是一時產生的。而且，一切生法（所有產生的事物）都屬於業因（karmahetu，行為的原因）。因為心一個一個地產生，所以地獄等的果報不會同時承受。如果多個心同時產生，就應該同時承受果報，但實際上不可能。因此可知，諸識不是一時產生的。而且，識能迅速獲取所緣境（ālambana，對像），就像旋轉的火輪，因為轉動太快而看不見它的邊緣。諸識也是如此，停留的時間很短，所以無法分辨。而且，如果諸識一時產生，一切生法都可以一念之間同時產生，有什麼障礙呢？那麼一切法的產生就不需要努力，不造業也能解脫。這是不可能的。因此可知，諸識不是一時產生的。而且，身體是心的工具。如果多個心同時產生，身體就會散壞。因為過去、未來等心一時產生，但身體實際上沒有壞。因此可知，諸心不是一時產生的。而且，眼睛看到外物
【English Translation】 English version Chapter 75: Production
Question: Having clarified that thoughts arise and cease moment by moment, do the various consciousnesses (vijñāna) arise simultaneously or successively? Some teachers argue that consciousnesses arise simultaneously. Why? Because a person can apprehend multiple sense objects (viṣaya) at once. For example, a person can see a pot, hear music, smell the fragrance of a flower, taste a flavor in the mouth, feel the breeze from a fan, and contemplate elegant music simultaneously. Therefore, it is known that one can apprehend multiple sense objects at the same time. Moreover, if one consciousness could universally perceive pleasure and pain throughout the body, then one eye-consciousness should also be able to apprehend all trees at once. But this is impossible. How could one consciousness fully know the roots, stems, branches, leaves, flowers, and fruits of a tree? Therefore, it is known that multiple consciousnesses arise simultaneously, universally apprehending various sensations. Furthermore, in various colors, knowledge arises simultaneously. The knowledge of blue is not the same as the knowledge of yellow. Therefore, it is known that multiple consciousnesses arise simultaneously. Moreover, the various parts of the body can quickly generate knowledge. When one part is apprehended, all parts are universally apprehended. Moreover, in the Buddha's teachings, there is no life-continuum (bhavaṅga). It is impossible for one consciousness to universally apprehend all parts. Therefore, it is known that consciousnesses arise simultaneously, universally apprehending all parts.
Chapter 76: Consciousnesses Do Not Arise Simultaneously
Answer: Your statement that the various consciousnesses arise simultaneously is incorrect. Why? Consciousnesses arise dependent on memory (smṛti). As it is said in the scriptures, if the eye-base (cakṣurāyatana) is not damaged and the form-object (rūpāyatana) is within the range of cognition, if there is no memory to generate consciousness, eye-consciousness (cakṣurvijñāna) will not arise. Therefore, it is known that the various consciousnesses arise dependent on memory, and thus do not arise simultaneously. Moreover, all arising phenomena are subject to karmic causes (karmahetu). Because the mind arises one by one, the retributions of hell, etc., are not experienced simultaneously. If multiple minds arose simultaneously, one should experience the retributions simultaneously, but this is actually impossible. Therefore, it is known that the various consciousnesses do not arise simultaneously. Moreover, consciousnesses can quickly grasp their objects (ālambana), like a rotating fire wheel, whose edges are not visible because it rotates so quickly. The various consciousnesses are also like this, remaining for such a short time that they cannot be distinguished. Moreover, if the various consciousnesses arose simultaneously, all arising phenomena could arise simultaneously in a single moment, what obstacle would there be? Then the arising of all phenomena would not require effort, and one could be liberated without creating karma. This is impossible. Therefore, it is known that the various consciousnesses do not arise simultaneously. Moreover, the body is the instrument of the mind. If multiple minds arose simultaneously, the body would disintegrate. Because past, future, etc., minds arise simultaneously, but the body does not actually disintegrate. Therefore, it is known that the various minds do not arise simultaneously. Moreover, the eye sees external objects
種根牙等。及迦羅羅臠胞等色。少壯老形次第而有。心亦應爾。又經中說。若受樂時二受則滅。所謂苦受不苦不樂受。如是等。若識俱生則應一時俱受三受。而實不然。故知諸識不一時生。又一身中一心生故名為一人。若識俱生則一身多人。而實不然。是故一身識不併生。又若識並生。則應一時知一切法。所以者何。眼中無量百千識生。乃至意中皆亦如是。如是則應知一切法。而實不然。故知諸識不一時生。問曰。諸識何故要次第生。答曰。一次第緣故識一一生。問曰。何故正有一次第緣。答曰。法應如是。如汝一神一意。我亦如是。一意一次第緣。如牙屬種應次第生牙不生莖等。如是隨法屬心。應次心生不生余法。又識相定爾。一一起滅次第相屬。如火相熱。是故諸識要次第生。
成實論卷第五◎ 大正藏第 32 冊 No. 1646 成實論
成實論卷第六
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎苦諦聚中想陰品第七十七
問曰。何法為想。答曰。取假法相故名為想。所以者何。如經中說有人少想有人多想。有人無量想無所有想。而實無此多少等諸法。故知想者取假法相。是想多在顛倒中說。如說無常中常想顛倒。苦中樂想顛倒。無我中我想顛倒。不凈中凈想顛倒。
【現代漢語翻譯】 現代漢語譯本： 種根、牙齒等等。以及迦羅羅（kalala，受精卵）和臠胞（arbuda，肉團）等等的顏色。少壯老年的形貌次第出現。心也應當如此。又經中說，如果感受快樂時，兩種感受就會滅去，也就是苦受和不苦不樂受。像這樣等等。如果識同時產生，就應該一時同時感受三種感受。但實際上不是這樣。所以知道諸識不是一時產生的。又一個身體中一個心產生，所以叫做一個人。如果識同時產生，那麼一個身體中就有多個人。但實際上不是這樣。所以一個身體中的識不是同時產生的。又如果識同時產生，就應該一時知道一切法。為什麼呢？眼中無數百千的識產生，乃至意中也都是這樣。這樣就應該知道一切法。但實際上不是這樣。所以知道諸識不是一時產生的。問：諸識為什麼一定要次第產生？答：因為次第的緣故，識一個一個地產生。問：為什麼正好有一次第緣？答：法應當是這樣。就像你的一神一意，我也是這樣。一意一次第緣。就像牙齒屬於種子，應當次第生長，牙齒不會生長成莖等等。像這樣隨法屬於心，應當次第生心，不會生出其他法。又識的相狀是確定的，一個接一個地生滅，次第相屬。就像火的相狀是熱。所以諸識一定要次第產生。
《成實論》卷第五
《成實論》卷第六
訶梨跋摩（Harivarman）造
姚秦三藏鳩摩羅什（Kumarajiva）譯
苦諦聚中想陰品第七十七
問：什麼法是想？答：因為取假法的相，所以叫做想。為什麼呢？如經中所說，有人少想，有人多想。有人無量想，有人無所有想。但實際上沒有這些多少等等的諸法。所以知道想是取假法的相。想多在顛倒中說。如說無常中常想顛倒，苦中樂想顛倒，無我中我想顛倒，不凈中凈想顛倒。
【English Translation】 English version: Seeds, roots, teeth, and so on. And the colors of kalala (the first stage of embryonic development) and arbuda (a fleshy mass), and so on. The appearances of youth, adulthood, and old age occur in sequence. The mind should also be like this. Furthermore, it is said in the scriptures that if one experiences pleasure, two sensations cease: namely, painful sensation and neither-painful-nor-pleasant sensation. If consciousnesses arose simultaneously, one would experience all three sensations at once. But this is not the case. Therefore, it is known that the consciousnesses do not arise simultaneously. Moreover, one mind arises in one body, hence the term 'one person.' If consciousnesses arose simultaneously, there would be multiple persons in one body. But this is not the case. Therefore, the consciousnesses in one body do not arise simultaneously. Furthermore, if consciousnesses arose simultaneously, one should know all dharmas at once. Why? Because countless hundreds of thousands of consciousnesses arise in the eye, and so on, even in the mind. Thus, one should know all dharmas. But this is not the case. Therefore, it is known that the consciousnesses do not arise simultaneously. Question: Why must the consciousnesses arise in sequence? Answer: Because of the sequential cause, consciousnesses arise one by one. Question: Why is there precisely one sequential cause? Answer: The dharma should be like this. Just as you have one spirit and one mind, so do I. One mind, one sequential cause. Just as a tooth belongs to a seed and should grow in sequence, a tooth will not grow into a stem, and so on. Likewise, as dharma belongs to the mind, the mind should arise in sequence, and other dharmas will not arise. Moreover, the characteristics of consciousness are fixed; they arise and cease one after another, sequentially related. Just as the characteristic of fire is heat. Therefore, the consciousnesses must arise in sequence.
Shishi Lun (Tattvasiddhi Shastra) Volume 5
Shishi Lun (Tattvasiddhi Shastra) Volume 6
Composed by Harivarman
Translated by Kumarajiva of the Yao Qin Dynasty
Chapter 77 on the Skandha of Perception in the Aggregate of Suffering
Question: What dharma is perception? Answer: Because it grasps the characteristics of false dharmas, it is called perception. Why? As it is said in the scriptures, some have little perception, some have much perception. Some have limitless perception, some have perception of nothingness. But in reality, there are no such dharmas as little, much, and so on. Therefore, it is known that perception grasps the characteristics of false dharmas. Perception is mostly spoken of in the context of inversions. For example, the inversion of perceiving permanence in impermanence, the inversion of perceiving pleasure in suffering, the inversion of perceiving self in no-self, the inversion of perceiving purity in impurity.
亦于信解觀一切入等中說。又以想三種差別取緣。謂怨親中。人於是緣中次生三受。受生三毒。故想有過。想有過故佛說應斷。如說眼見色莫取想。故知取假法相是名為想。問曰。取假法為想。此義不然。所以者何。此想能斷煩惱。如經中說。善修無常想故。能斷一切欲染色染及無色染。一切戲掉我慢無明。故知非但取假法想。取假法想則不應能斷諸煩惱。答曰。此實智慧以想名說。如說受者於一切得解脫。亦說以意斷諸煩惱。又如說以不黑不白業能盡諸業。亦說信能渡河一心渡海。精進除苦慧能清凈。而實以慧得渡。不以信等。如是智慧以想名說。又經中說。以慧為刀。如說聖弟子以智慧刃斷諸煩惱故。知慧能斷結非是想也。又三十七聖道品中不說想名。故不斷結。又經中說知者見者能得漏盡。非不知見者。又三無漏根中說。未知欲知根知根知已根。皆以知為名。又佛說慧為慧品解脫知見品。又說無禪不智無智不禪。又次第經說。持凈戒者則心不悔。乃至攝心得如實知。又法智等皆以慧為名。又三學中慧學最勝。亦說智慧具足解脫知見具足。又七凈中說知見凈。又佛說正知一切法故。名無上智慧。想無如是說。又理應用慧斷諸煩惱。不是想也。所以者何。如大因緣經說若義入修多羅。不違法相隨順比尼。是義應取。
【現代漢語翻譯】 現代漢語譯本 也在信解觀一切入等法門中有所闡述。此外，通過想蘊的三種差別來執取所緣境，即怨、親、中三種。眾生因此緣而依次產生三種感受，感受又產生三種毒（貪、嗔、癡），所以想蘊有過失。因為想蘊有過失，所以佛說應當斷除。如經中所說：『眼睛看到色塵時，不要執取其表象。』由此可知，執取虛假的法相就叫做想蘊。 有人問：『執取虛假的法相是想蘊，這種說法不對。為什麼呢？因為這種想蘊能夠斷除煩惱，如經中所說：『善於修習無常想，就能斷除一切欲界、色界和無色界的染著，以及一切戲論、掉舉、我慢和無明。』由此可知，想蘊不僅僅是執取虛假的法相。如果是執取虛假的法相，就不應該能夠斷除各種煩惱。』 回答說：『這裡實際上是用想蘊的名稱來指代智慧。』如經中所說：『感受者於一切法中得到解脫。』也說『用意念斷除各種煩惱。』又如說『以不黑不白的業能夠滅盡各種業。』也說『信能渡河，一心渡海，精進除苦，慧能清凈。』但實際上是用智慧才能渡過，而不是用信等。同樣，這裡是用想蘊的名稱來指代智慧。此外，經中還說『以智慧為刀。』如說『聖弟子以智慧之刃斷除各種煩惱。』由此可知，能夠斷除煩惱的是智慧，而不是想蘊。 此外，三十七道品中沒有提到想蘊，所以想蘊不能斷除煩惱。還有經中說，『知者、見者能夠得到漏盡，而不是不知、不見者。』還有三無漏根中說，『未知欲知根、知根、知已根，』都是以『知』為名。還有佛說，智慧是智慧品、解脫知見品。又說『沒有禪定就沒有智慧，沒有智慧就沒有禪定。』還有次第經中說，『持守清凈戒律的人，內心就不會後悔，』乃至『攝心就能如實知。』還有法智等都是以智慧為名。還有三學中，慧學最為殊勝。也說『智慧具足，解脫知見具足。』還有七清凈中說『知見清凈。』還有佛說『正確地瞭解一切法，』就叫做無上智慧，想蘊沒有這樣的說法。而且從道理上來說，應該用智慧來斷除各種煩惱，而不是想蘊。為什麼呢？如大因緣經所說，如果義理符合修多羅，不違背法相，隨順毗尼，這個義理就應該採納。
【English Translation】 English version It is also discussed in the contemplation of the elements of faith and understanding. Furthermore, it grasps at conditions through the three distinctions of perception (saṃjñā) – namely, those of enemies, friends, and neutrals. Beings then sequentially generate three types of feelings (vedanā) from these conditions, and from these feelings arise the three poisons (greed, hatred, and delusion). Therefore, perception has faults. Because perception has faults, the Buddha said it should be abandoned. As it is said in the sutras, 'When the eye sees a form, do not grasp at its appearance.' Thus, it is known that grasping at false characteristics of phenomena is called perception (saṃjñā). Someone asks: 'Grasping at false characteristics of phenomena is perception (saṃjñā). This is not correct. Why? Because this perception can sever afflictions. As it is said in the sutras, 'By cultivating the perception of impermanence (anitya-saṃjñā) well, one can sever all attachments to the desire realm, the form realm, and the formless realm, as well as all frivolousness, agitation, pride, and ignorance.' Thus, it is known that perception is not merely grasping at false characteristics of phenomena. If it were merely grasping at false characteristics, it should not be able to sever all afflictions.' The answer is: 'Here, it is actually wisdom (prajñā) that is being referred to by the name of perception (saṃjñā).' As it is said in the sutras, 'The one who experiences is liberated from all things.' It is also said that 'afflictions are severed by the mind.' Furthermore, it is said that 'through karma that is neither black nor white, all karma can be exhausted.' It is also said that 'faith can cross the river, one-pointedness can cross the sea, diligence removes suffering, and wisdom purifies.' But in reality, it is through wisdom that one crosses over, not through faith or other qualities. Similarly, here, it is wisdom that is being referred to by the name of perception. Moreover, the sutras say, 'Wisdom is like a knife.' As it is said, 'A noble disciple severs all afflictions with the blade of wisdom.' Thus, it is known that it is wisdom that can sever the bonds, not perception. Furthermore, the Thirty-Seven Factors of Enlightenment (bodhipākṣika-dharmas) do not mention perception (saṃjñā), so perception cannot sever the bonds. Also, the sutras say that 'one who knows and sees can attain the exhaustion of outflows (āsrava), not one who does not know and see.' Also, in the Three Roots of Non-Outflow (anāsrava-mūla), it is said, 'the root of the desire to know the unknown, the root of knowing, and the root of having known,' all of which are named with 'knowing.' Also, the Buddha said that wisdom is the category of wisdom, the category of liberation through knowledge and vision. It is also said that 'without dhyana (meditation), there is no wisdom; without wisdom, there is no dhyana.' Also, the sequential sutras say that 'one who upholds pure precepts will not have regrets in their heart,' and even 'by concentrating the mind, one can know things as they truly are.' Also, the knowledge of the Dharma (dharma-jñāna) and other forms of knowledge are all named with wisdom. Also, among the Three Learnings (tri-śikṣā), the learning of wisdom is the most excellent. It is also said that 'wisdom is complete, and liberation through knowledge and vision is complete.' Also, among the Seven Purifications (sapta-viśuddhi), it is said 'purification of knowledge and vision.' Also, the Buddha said that 'by correctly knowing all phenomena,' it is called unsurpassed wisdom. Perception does not have such a description. Moreover, logically, one should use wisdom to sever all afflictions, not perception. Why? As the Great Cause Sutra (Mahānidāna-sūtra) says, if the meaning is in accordance with the sutras, does not contradict the characteristics of phenomena (dharma-lakṣaṇa), and is in accordance with the Vinaya (monastic discipline), then that meaning should be adopted.'
又說于正義中置隨義語。于正語中置隨語義。故經雖說無常想等。能斷諸結理應是慧。又說無明是煩惱根。離無明故慧得解脫。故以慧斷諸煩惱。問曰。汝言諸想取假法相。以何為相。答曰。有人以假法為相。假法有五。一過去。二未來。三名字。四者相。五者人。是事不然。所以者何。人因五陰成。相無成因故非假名。問曰。今相義云何。答曰。緣即是相。何以知之。如說師子獸王立河此岸取彼岸相截流而渡。若不相當則還此岸至死不捨。是經中以樹木等為相。又說比丘示相。是中亦以衣等為相。又說世尊現如是相。又說宰人因王食故取所嗜相。又說明旦是日出相。又說三相。所謂攝相發相舍相。是中即以攝等為相。隨念何法心繫在緣是名攝相。又諸天退時先五相現。是中即以五法為相。故知不以假法為相。亦非行陰所攝。又舍利弗取富樓那面貌等相。又經中說眼見色不取相。又法印中說。若比丘自見斷色聲等相。我未說是人得清凈知見。以此故知。緣即是相非假法也。問曰。緣非是相。所以者何。無相三昧亦有緣故。又說見色已不取相。若緣是相。云何取色而不取相。答曰。相有二種。有過相無過相。遮過相故說見色不取相。無相者緣亦有過。后滅諦中當廣說。謂滅三心故名無相。初入行者非一切相儘是過也。若
取攝相發舍相等是則無過。又涅槃名無法故不應為難。如說若取法相不能為污。取假名相則生煩惱。所以者何。取怨親等差別相故生憂喜等。從此能生貪恚等過。故知取假法相。是名為想也。
苦諦聚受論中受相品第七十八
問曰云何為受。答曰。苦樂不苦不樂。問曰。何謂為苦。何謂為樂。云何名為不苦不樂。答曰。若增益身心是名為樂損減身心是名為苦。與二相違名不苦不樂。問曰。此三受無決定相。所以者何。如即一事。或增身心。或為損減。或俱相違。答曰。是緣不定非受不定。所以者何。如即一火。或時生樂或時生苦。或時能生不苦不樂。從緣生受是則決定。即此一事以隨時故。或為樂因或為苦因。或為不苦不樂因。問曰。以何時故此緣能為苦樂等因。答曰。隨能遮苦。於是時中則生樂相。如人為寒所惱。爾時熱觸能生樂相。問曰。是熱觸過增還能為苦。非復是樂。故知樂受亦無。答曰。世俗名相故有樂受。非真實義。隨是人喜熱觸時亦為增益。又遮先苦。爾時是中則生樂相。若離先苦。是熱觸則不能為樂。故非實有。問曰。汝言但以名相故有樂者。是事不然。所以者何。經中佛自說三受。若實無樂。云何說三。又說色若定苦眾生於中不生貪著。又說何等為色中味。所謂因色能生喜樂。又說樂
【現代漢語翻譯】 現代漢語譯本：如果執著于攝取、顯現、捨棄等表象，那就會有過失。而且，涅槃被稱為『無法』，因此不應該以此來責難。正如佛所說，如果執著於法的表象，就不會被污染；但如果執著于假名的表象，就會產生煩惱。這是為什麼呢？因為執著于怨親等差別相，就會產生憂愁、喜悅等情緒。從這些情緒中，又能產生貪婪、嗔恨等過失。所以，要知道執著于假法的表象，就叫做『想』。
《苦諦聚受論》中 受相品第七十八
問：什麼是『受』？答：苦、樂、不苦不樂。問：什麼是『苦』？什麼是『樂』？什麼叫做『不苦不樂』？答：如果能增益身心，就叫做『樂』；如果損減身心，就叫做『苦』；與這兩種情況相反，就叫做『不苦不樂』。問：這三種感受沒有決定的性質。這是為什麼呢？因為同一件事，有時能增益身心，有時會損減身心，有時則兩者都相反。答：這是因緣不定，而不是感受不定。這是為什麼呢？比如同一團火，有時會產生快樂，有時會產生痛苦，有時則能產生不苦不樂的感受。從因緣產生的感受是確定的。同一件事，因為時間不同，有時是快樂的原因，有時是痛苦的原因，有時是不苦不樂的原因。問：在什麼情況下，這種因緣能成為苦、樂等的原因呢？答：當能夠遮蔽痛苦時，這時就會產生快樂的表象。比如一個人被寒冷所困擾，這時熱的觸感就能產生快樂的表象。問：如果熱的觸感過度增強，反而會變成痛苦，不再是快樂。所以，要知道快樂的感受也是不存在的。答：世俗的名相中，所以有快樂的感受，但這不是真實的意義。當這個人喜歡熱的觸感時，熱的觸感也能增益他，又能遮蔽先前的痛苦，這時就會產生快樂的表象。如果脫離了先前的痛苦，熱的觸感就不能帶來快樂，所以快樂不是真實存在的。問：你說只是因為名相才存在快樂，這種說法是不對的。這是為什麼呢？因為佛經中佛陀親自說了有三種感受。如果實際上沒有快樂，為什麼要說三種感受呢？而且佛陀還說，如果色是絕對的痛苦，眾生就不會對它產生貪戀。佛陀還說，什麼是色中的滋味？就是因為色能產生喜悅和快樂。
【English Translation】 English version: If one clings to the appearances of taking, manifesting, relinquishing, etc., then there will be faults. Moreover, Nirvana is called 'no-dharma (無法)' [no-dharma: the state of being free from all conditioned phenomena], so it should not be used as a basis for criticism. As it is said, if one clings to the appearance of dharmas, one will not be defiled; but if one clings to the appearance of provisional names, then afflictions will arise. Why is this? Because clinging to the differentiated appearances of enemies, relatives, etc., gives rise to sorrow, joy, and other emotions. From these emotions, greed, hatred, and other faults can arise. Therefore, know that clinging to the appearance of provisional dharmas is called 'thought (想)'.
The Chapter on the Characteristics of Feeling (受相品) , the Seventy-eighth [section] in the Treatise on the Aggregate of Suffering (苦諦聚受論)
Question: What is 'feeling (受)'? Answer: Pain, pleasure, neither-pain-nor-pleasure. Question: What is called 'pain (苦)'? What is called 'pleasure (樂)'? What is called 'neither-pain-nor-pleasure (不苦不樂)'? Answer: That which increases the body and mind is called 'pleasure'; that which diminishes the body and mind is called 'pain'; that which is contrary to these two is called 'neither-pain-nor-pleasure'. Question: These three feelings do not have a definite nature. Why is this? Because the same thing can sometimes increase the body and mind, sometimes diminish the body and mind, and sometimes be contrary to both. Answer: It is the conditions (緣) that are not fixed, not the feelings that are not fixed. Why is this? For example, the same fire can sometimes produce pleasure, sometimes produce pain, and sometimes produce neither-pain-nor-pleasure. The feeling that arises from conditions is definite. The same thing, because of the change of time, is sometimes the cause of pleasure, sometimes the cause of pain, and sometimes the cause of neither-pain-nor-pleasure. Question: Under what circumstances can this condition be the cause of pain, pleasure, etc.? Answer: When it is able to obstruct pain, then at that time, the appearance of pleasure arises. For example, when a person is troubled by cold, then at that time, the sensation of heat can produce the appearance of pleasure. Question: If the sensation of heat increases excessively, it can become pain and no longer be pleasure. Therefore, know that the feeling of pleasure also does not exist. Answer: In conventional terminology, there is pleasure, but this is not the true meaning. When a person likes the sensation of heat, the sensation of heat can also increase him and obstruct the previous pain. At that time, the appearance of pleasure arises. If one is separated from the previous pain, the sensation of heat cannot bring pleasure. Therefore, it is not truly existent. Question: You say that pleasure exists only because of terminology. This is not correct. Why is this? Because in the sutras, the Buddha himself spoke of three feelings. If there is actually no pleasure, why speak of three feelings? Moreover, the Buddha also said that if form (色) [form: physical matter] were definitely suffering, beings would not be attached to it. The Buddha also said, what is the taste in form? It is that form can produce joy and pleasure.
受生時樂。住時樂。壞時苦。苦受生時苦。住時苦。壞時樂。不苦不樂受不知苦不知樂。又樂受是福報。苦受是罪報。若實無樂受。罪福但有苦果。而實不然。又欲界中亦有樂受。若實無樂受。色無色界不應有受。而實不然。又說樂受中貪使。若無樂受貪何處使。不可說苦受中貪使。故知實有樂受。答曰。若實有樂受應說其相何者為樂。而實不可說。當知但以苦差別中名為樂相。一切世界從大地獄上至有頂。皆是苦相。為多苦所惱。于小苦中生此樂相。如人為熱苦所惱。則以冷觸為樂。是故諸經。作如是說無所妨也。問曰。亦可說世間一切皆樂。于微樂中而生苦相。若不爾者。亦不得言于微苦中生樂想也。答曰。苦受相粗故不可以微樂為苦。又樂雖微亦非惱相。所以者何。不見有人受微樂故。舉手大呼。又受轉微故名寂滅相。猶如上地轉轉寂滅。是故說微樂中生苦相者。但有是語。凡夫愚人于微苦中。妄生樂相。則有道理。
行苦品第七十九
諸受皆苦。所以者何。衣食等物。皆是苦因非樂因也。何以知之。現見衣食過增。則苦亦增。故名苦因。又手痛等苦可以相示。樂相不然。又衣食等物皆為療病。如人不渴飲不生樂。又人為苦所惱。于異苦中而生樂相。如人畏死以刑罰為樂。又鞭杖刀槊諸苦因緣。皆
【現代漢語翻譯】 現代漢語譯本 受生時是快樂的，安住時也是快樂的，壞滅時則是痛苦的。痛苦的感受，產生時是痛苦的，安住時也是痛苦的，壞滅時反而是快樂的。不苦不樂的感受，既不能知其為苦，也不能知其為樂。而且，快樂的感受是福報的體現，痛苦的感受是罪報的體現。如果實際上沒有快樂的感受，那麼罪報和福報就只有痛苦的結果了，但事實並非如此。此外，欲界中也存在快樂的感受。如果實際上沒有快樂的感受，那麼色界和無色界中就不應該有感受了，但事實並非如此。還有經中說在快樂的感受中有貪使（Tanha-anusaya，潛在的貪慾煩惱）。如果沒有快樂的感受，貪慾又在哪裡起作用呢？不能說在痛苦的感受中有貪使。所以，可以知道實際上存在快樂的感受。回答說：如果實際上有快樂的感受，就應該說出它的相狀，什麼是快樂。但實際上是無法說清楚的。應當知道，只是在痛苦的差別中才稱之為快樂的相狀。一切世界，從大地獄向上直到有頂天（Akanistha，色界頂端），都是痛苦的相狀，被眾多的痛苦所惱害，在微小的痛苦中才產生這種快樂的相狀。就像人被熱的痛苦所惱害，就以冷的接觸為快樂。因此，各部經典這樣說，也沒有妨礙。提問：也可以說世間一切都是快樂的，在微小的快樂中才產生痛苦的相狀。如果不是這樣，也就不能說在微小的痛苦中產生快樂的想法了。回答說：痛苦的感受相狀粗顯，所以不能以微小的快樂為痛苦。而且快樂即使微小，也不是惱害的相狀。為什麼這樣說呢？沒有看見有人因為感受微小的快樂，就舉手大呼。而且感受逐漸微弱，就稱為寂滅的相狀，就像上界逐漸寂滅一樣。因此，說在微小的快樂中產生痛苦的相狀，只是說說而已。凡夫愚人在微小的痛苦中，妄想產生快樂的相狀，這還有些道理。
行苦品第七十九
各種感受都是痛苦的。為什麼這樣說呢？衣服食物等物品，都是痛苦的原因，而不是快樂的原因。憑什麼知道呢？現在看到衣服食物過多增加，那麼痛苦也隨之增加。所以說是痛苦的原因。而且手痛等痛苦可以相互展示，快樂的相狀卻不能這樣。而且衣服食物等物品都是爲了治療疾病。就像人不口渴，飲水也不會產生快樂。而且人被痛苦所惱害，在不同的痛苦中才產生快樂的相狀。就像人害怕死亡，就以刑罰為快樂。還有鞭杖刀槊等各種痛苦的因緣，都是...
【English Translation】 English version At the time of birth, there is joy. At the time of dwelling, there is joy. At the time of destruction, there is suffering. For painful feelings, at the time of arising, there is suffering. At the time of dwelling, there is suffering. At the time of destruction, there is joy. Neither painful nor pleasant feelings are neither known as suffering nor known as joy. Moreover, pleasant feelings are the result of merit, while painful feelings are the result of demerit. If there were truly no pleasant feelings, then merit and demerit would only have painful consequences, but this is not the case. Furthermore, there are also pleasant feelings in the Desire Realm (Kama-dhatu). If there were truly no pleasant feelings, then there should be no feelings in the Form Realm (Rupa-dhatu) and Formless Realm (Arupa-dhatu), but this is not the case. Also, it is said that there is the latent tendency of craving (Tanha-anusaya) in pleasant feelings. If there were no pleasant feelings, where would craving arise? It cannot be said that craving arises in painful feelings. Therefore, it is known that pleasant feelings truly exist. The reply is: If pleasant feelings truly exist, one should describe their characteristics, what is joy. But in reality, it is impossible to describe clearly. It should be known that only in the differentiation of suffering is it called the characteristic of joy. All worlds, from the Great Hell (Maha-naraka) upwards to the Peak of Existence (Akanistha, the highest heaven in the Realm of Form), are characterized by suffering, afflicted by numerous sufferings, and in minor suffering, this characteristic of joy arises. Just as a person is afflicted by the suffering of heat, they take cold contact as joy. Therefore, it is not a hindrance that the sutras say this way. The question is: It can also be said that everything in the world is joy, and in minor joy, the characteristic of suffering arises. If it were not so, one could not say that in minor suffering, the thought of joy arises. The reply is: The characteristic of painful feelings is coarse, so minor joy cannot be taken as suffering. Moreover, even if joy is minor, it is not a characteristic of affliction. Why is this so? No one is seen to raise their hands and shout loudly because of experiencing minor joy. Moreover, the feeling gradually diminishes and is called the characteristic of cessation, just as the higher realms gradually become more tranquil. Therefore, saying that the characteristic of suffering arises in minor joy is just a saying. Ordinary foolish people falsely generate the characteristic of joy in minor suffering, which is somewhat reasonable.
Chapter Seventy-Nine: The Suffering of Conditioned Existence (Samskara-duhkha)
All feelings are suffering. Why is this so? Clothing, food, and other things are all causes of suffering, not causes of joy. How is this known? It is now seen that if clothing and food increase excessively, then suffering also increases. Therefore, they are called causes of suffering. Moreover, the suffering of hand pain, etc., can be shown to each other, but the characteristic of joy cannot be shown in this way. Moreover, clothing, food, and other things are all for curing diseases. Just as a person is not thirsty, drinking does not produce joy. Moreover, a person is afflicted by suffering, and in different sufferings, the characteristic of joy arises. Just as a person fears death, they take punishment as joy. Also, whips, staffs, knives, spears, and all causes of suffering are...
是決定。樂因不然。又一切所須究竟苦故。當知先有後時乃覺。如屐漸盡。又于女色等中先生樂相。后還憎惡。故知以邪憶想生此樂相。離邪憶想還見其過。又女色等皆是干消病等苦因。故非樂也。又離欲時皆舍此緣。若實是樂何故舍耶。又人隨生樂處。后即此事還生苦心。故知非樂。又身為苦田非樂田也。如野田中嘉苗難殖而穢草易生。如是身田眾苦易集。而虛樂難生。又人于苦中先起樂倒。後生貪著。樂若少實不名為倒。如常我凈少實亦無樂亦如是俱顛倒故。又人于辛苦中而生樂心。如擔重易肩故知無樂。又經中佛說當觀樂是苦。觀苦如箭入心。不苦不樂當觀無常念生念滅。若定有樂不應觀苦。當知凡夫于苦取樂。是故佛說隨凡夫人生樂相處。汝當觀苦。又此三受皆苦諦攝。若實是樂。苦諦云何攝。又苦為真實樂相虛妄。何以知之。以觀苦心能斷諸結。非樂心也。故知皆苦。又一切萬物皆是苦因。猶如怨賊。怨賊二種或即能為苦。或初雖軟善後則害人。萬物亦爾。或初便生善或后反為害。故知皆苦。又眾生得欲無厭如飲鹹水。不足故苦。又無所求欲乃名為樂。求故名苦。不見世間有無求者。故知無樂。又一切眾生身苦心苦常隨逐。故知身為苦。又身如獄常有䩭鎖。何以知之。以滅此身乃名解脫䩭鎖故苦。又一切物
【現代漢語翻譯】 是決定。快樂的原因不是這樣的。而且一切所需最終都是痛苦的，應當知道先有感受後有覺悟，就像鞋子漸漸穿壞一樣。又比如對於女色等，先產生快樂的表象，之後又會憎惡。所以知道這是因為錯誤的記憶和想像產生了快樂的表象。離開錯誤的記憶和想像，就能看到它的過錯。而且女色等都是導致身體乾枯、疾病等痛苦的原因，所以不是快樂。而且在離欲的時候，都會捨棄這些因緣。如果真的是快樂，為什麼要捨棄呢？而且人隨著產生快樂的地方，之後同樣的事情還會產生痛苦。所以知道這不是快樂。而且身體是痛苦的田地，不是快樂的田地。就像在荒野的田地裡，好的苗很難種植，而雜草容易生長。這樣，在身體這塊田地裡，各種痛苦容易聚集，而虛假的快樂難以產生。而且人們在痛苦中先產生快樂的顛倒認知，之後產生貪戀執著。快樂如果稍微真實，就不叫做顛倒了。就像常、我、凈稍微真實，也沒有快樂一樣，都是顛倒的緣故。而且人們在辛苦中產生快樂的想法，就像挑重擔換肩膀一樣，所以知道沒有快樂。而且經書中佛說應當觀察快樂是痛苦，觀察痛苦就像箭射入心中。不苦不樂應當觀察無常，念頭生起又念頭滅去。如果一定有快樂，就不應該觀察痛苦。應當知道凡夫在痛苦中尋求快樂。所以佛說，隨著凡夫產生快樂表象的地方，你應該觀察痛苦。而且這三種感受（苦受、樂受、不苦不樂受）都屬於苦諦所包含的。如果真的是快樂，苦諦怎麼能包含它呢？而且痛苦是真實的，快樂的表象是虛妄的。憑什麼知道呢？因為觀察痛苦的心能夠斷除各種煩惱，而不是快樂的心。所以知道一切都是痛苦。而且一切萬物都是痛苦的原因，就像怨賊一樣。怨賊有兩種，或者立即帶來痛苦，或者開始雖然和善，之後卻會傷害人。萬物也是這樣，或者開始就帶來好處，或者之後反而會帶來傷害。所以知道一切都是痛苦。而且眾生得到慾望沒有滿足的時候，就像喝鹹水一樣，永遠不足夠，所以是痛苦的。而且沒有所求的慾望才叫做快樂，有所求就叫做痛苦。沒有看到世間有無所求的人，所以知道沒有快樂。而且一切眾生身苦心苦常常跟隨，所以知道身體是痛苦的。而且身體就像監獄一樣，常常有枷鎖。憑什麼知道呢？因為滅掉這個身體才叫做解脫，因為有枷鎖所以是痛苦的。而且一切事物
【English Translation】 This is certain. The cause of happiness is not like that. Moreover, everything needed ultimately leads to suffering. It should be understood that there is feeling first, then awareness later, like shoes gradually wearing out. Furthermore, regarding things like female beauty, one first experiences the appearance of pleasure, but later comes to hate it. Therefore, it is known that this appearance of pleasure arises from incorrect memory and imagination. By abandoning incorrect memory and imagination, one can see its faults. Moreover, things like female beauty are causes of suffering such as physical exhaustion and illness, so they are not happiness. Furthermore, when one is free from desire, one abandons these conditions. If it were truly happiness, why would one abandon it? Moreover, wherever people find pleasure, the same thing later causes suffering. Therefore, it is known that it is not happiness. Moreover, the body is a field of suffering, not a field of happiness. Just as in a wild field, good seedlings are difficult to plant, while weeds easily grow. Likewise, in the field of the body, various sufferings easily gather, while false happiness is difficult to produce. Moreover, people first develop a reversed perception of happiness in suffering, and then develop craving and attachment. If happiness were even slightly real, it would not be called reversed. Just as permanence, self, and purity, if slightly real, would negate suffering, so too is happiness reversed. Moreover, people find happiness in hardship, like shifting a heavy burden from one shoulder to another, so it is known that there is no happiness. Moreover, in the sutras, the Buddha said that one should observe happiness as suffering, and observe suffering as an arrow piercing the heart. For that which is neither suffering nor happiness, one should observe impermanence, the arising and ceasing of thoughts. If there were definitely happiness, one should not observe suffering. It should be understood that ordinary people seek happiness in suffering. Therefore, the Buddha said that wherever ordinary people find the appearance of happiness, you should observe suffering. Moreover, these three feelings (suffering, happiness, and neither suffering nor happiness) are all included within the truth of suffering (Dukkha Satya). If it were truly happiness, how could the truth of suffering include it? Moreover, suffering is real, while the appearance of happiness is false. How is this known? Because the mind that observes suffering can cut off various afflictions, but not the mind that seeks happiness. Therefore, it is known that everything is suffering. Moreover, all things are causes of suffering, like enemies and thieves. Enemies and thieves are of two kinds: either they immediately cause suffering, or they are initially kind but later harm people. All things are also like this: either they initially bring benefits, or they later bring harm. Therefore, it is known that everything is suffering. Moreover, beings are never satisfied when they obtain desires, like drinking salt water, it is never enough, so it is suffering. Moreover, desire without seeking is called happiness, but seeking is called suffering. No one in the world is seen to be without seeking, so it is known that there is no happiness. Moreover, all beings are constantly followed by physical and mental suffering, so it is known that the body is suffering. Moreover, the body is like a prison, always with shackles. How is this known? Because liberation is called the destruction of this body, because it is suffering due to shackles. Moreover, all things
漸漸次第。皆可鄙惡。如地獄等身冬夏等時小兒等根知寒暑等相待后皆憎惡。當知皆苦。又身多怨賊。謂毒蛇篋五拔刀賊。詐親善賊及空聚落壞聚落賊。大河此岸種種諸苦皆常隨逐。故知皆苦。又知眾生身諸苦隨逐。謂生苦老苦痛苦死苦怨憎會苦愛別離苦違愿等苦。常與相隨故。故身為眾苦之聚。又以有身故則有我所及貪著等諸衰惱集。故知身為眾苦因緣。又亦五道眾生行四威儀。皆無有樂。所以者何。如經中說。色是苦受。想行識是苦。若色生時當知即是老病死等諸衰惱生。受想行識亦復如是。又身常匆務。以身口意造作眾事。造作眾事皆名為苦。又諸賢聖以身盡為悅。若實為樂。云何失樂而生歡悅。故知皆苦也。
壞苦品第八十
問曰。汝雖以多因緣明苦。而人猶貪樂。隨得所欲以為樂。答曰。是先已答。凡夫倒故於苦取樂。又癡惑所害云何可信。雖得所欲亦應觀苦。所以者何。是皆無常壞時生苦。如經中佛說天人愛色樂色貪色。是色壞時生大憂苦。受想行識亦復如是。以壞敗故當知亦苦。又人受虛妄樂便生貪著。以貪著因緣生守護等過。故當觀樂甚於苦也。又樂為苦門。以貪樂故從三毒起不善業。墮地獄等受諸苦惱。當知皆以樂為根本。又一切合會皆別離相。離所愛時深受諸苦。不由不愛。故知樂
【現代漢語翻譯】 現代漢語譯本 漸漸地，一切都逐漸變得令人厭惡。例如，地獄眾生的身體，無論冬夏，以及孩童的感官，感知寒冷和炎熱等相對的事物后，都會產生憎惡。應當明白，這些都是痛苦的。 此外，身體還潛藏著諸多怨賊，例如毒蛇、五蘊（被視為五名拔刀的賊人）、虛偽親善的賊人，以及空虛的村落和破敗的村落中的賊人。如同大河此岸，種種痛苦總是如影隨形。因此，應當明白，一切都是痛苦的。 還應認識到，眾生的身體總是伴隨著各種痛苦，例如生苦、老苦、病苦、死苦、怨憎會苦（與憎恨的人相遇的痛苦）、愛別離苦（與所愛的人分離的痛苦）以及違背意願的痛苦。這些痛苦總是相伴相隨，因此，身體是眾苦的集合。 此外，因為有身體，所以才會有『我所』（屬於我的）以及貪婪執著等各種衰敗煩惱的產生。因此，應當明白，身體是眾苦的因緣。 而且，五道（地獄、餓鬼、畜生、人、天）眾生的行住坐臥四種威儀，都沒有真正的快樂。為什麼呢？正如經中所說，色（物質現象）是苦，受（感受）、想（思維）、行（意志）、識（意識）也是苦。如果色產生時，應當知道，衰老、疾病、死亡等各種衰敗煩惱也會隨之產生。受、想、行、識也是如此。 此外，身體總是忙碌不停，通過身、口、意造作各種事情。造作各種事情都可稱為苦。而且，諸位賢聖以身體的消亡為喜悅。如果身體真的是快樂的，為什麼失去快樂反而會感到歡悅呢？因此，應當明白，一切都是痛苦的。
壞苦品第八十
問：即使你用諸多因緣來說明痛苦，人們仍然貪戀快樂，隨心所欲地追求快樂。 答：這之前已經回答過了。凡夫因為顛倒，所以在痛苦中尋求快樂。而且，被愚癡迷惑所害，怎麼能相信他們呢？即使得到了想要的東西，也應該觀察到其中的痛苦。為什麼呢？因為這些都是無常的，當它們壞滅時，就會產生痛苦。正如經中佛所說，天人喜愛色、樂於色、貪戀色。當色壞滅時，就會產生巨大的憂愁痛苦。受、想、行、識也是如此。因為會壞敗，所以應當明白，它們也是痛苦的。 此外，人們享受虛妄的快樂，就會產生貪婪執著。因為貪婪執著的因緣，就會產生守護等過失。因此，應當把快樂看得比痛苦還要重。 而且，快樂是痛苦之門。因為貪戀快樂，就會從貪、嗔、癡三毒生起不善業，墮入地獄等處，遭受各種苦惱。應當明白，這一切都以快樂為根本。 而且，一切的聚合都會有離別的時候。當與所愛的人或事物分離時，會深深地感受到各種痛苦，即使不是所愛之物，也會如此。因此，應當明白，快樂...
【English Translation】 English version Gradually, everything becomes despicable and hateful. For example, the bodies of beings in hell, whether in winter or summer, and the senses of children, perceiving cold and heat and other relative things, will generate aversion. It should be understood that all these are suffering (苦, duhkha). Furthermore, the body harbors many resentful thieves, such as poisonous snakes, the five skandhas (五蘊, wǔyùn) (regarded as five thieves wielding knives), deceitfully friendly thieves, and thieves in empty and ruined villages. Like the near shore of a great river, various sufferings constantly follow. Therefore, it should be understood that all is suffering. It should also be recognized that the bodies of sentient beings are always accompanied by various sufferings, such as the suffering of birth (生苦, shēngkǔ), the suffering of old age (老苦, lǎokǔ), the suffering of sickness (病苦, bìngkǔ), the suffering of death (死苦, sǐkǔ), the suffering of meeting with those one hates (怨憎會苦, yuànzēng huìkǔ), the suffering of separation from those one loves (愛別離苦, àibiélí kǔ), and the suffering of unfulfilled wishes. These sufferings always accompany us, therefore, the body is an aggregation of all sufferings. Moreover, because there is a body, there arise 'mine' (我所, wǒsuǒ) and various defilements such as greed and attachment. Therefore, it should be understood that the body is the cause and condition of all sufferings. Furthermore, the four postures (行住坐臥, xíngzhù zuòwò) of beings in the five realms (五道, wǔdào) (hell, hungry ghosts, animals, humans, and devas) have no true happiness. Why? As it is said in the sutras, form (色, sè) is suffering, feeling (受, shòu), perception (想, xiǎng), volition (行, xíng), and consciousness (識, shí) are also suffering. If form arises, it should be known that decay, disease, death, and other various defilements will also arise. Feeling, perception, volition, and consciousness are also the same. Furthermore, the body is always busy, creating various things through body, speech, and mind. Creating various things is called suffering. Moreover, the sages rejoice in the cessation of the body. If the body is truly happiness, why would they rejoice in losing happiness? Therefore, it should be understood that all is suffering.
Chapter Eighty: The Suffering of Decay (壞苦品, huàikǔ pǐn)
Question: Even though you explain suffering with many causes and conditions, people still crave pleasure, pursuing happiness according to their desires. Answer: This has already been answered before. Ordinary people, because of their delusion, seek pleasure in suffering. Moreover, being harmed by ignorance, how can they be trusted? Even if they obtain what they desire, they should observe the suffering within it. Why? Because these are all impermanent, and when they decay, suffering arises. As the Buddha said in the sutras, devas love form, delight in form, and crave form. When form decays, great sorrow and suffering arise. Feeling, perception, volition, and consciousness are also the same. Because they decay, it should be understood that they are also suffering. Furthermore, people enjoy illusory pleasure, and then generate greed and attachment. Because of the cause and condition of greed and attachment, there arise faults such as guarding and protecting. Therefore, pleasure should be regarded as even more serious than suffering. Moreover, pleasure is the gateway to suffering. Because of craving pleasure, unwholesome karma arises from the three poisons (三毒, sāndú) (greed, hatred, and delusion), causing one to fall into hell and other realms, suffering various afflictions. It should be understood that all of this has pleasure as its root. Moreover, all gatherings will have times of separation. When separated from loved ones or things, one will deeply feel various sufferings, even if it is not something loved. Therefore, it should be understood that pleasure...
者甚過於苦。又樂具之生。皆為欺誑眾生令墮諸苦如食野禽為魚沈餌。皆以取故。樂物亦然。故應觀苦。又於樂受中得少味。故獲無量過。猶如魚獸所味至寡其患甚多。故應觀苦。又樂受是煩惱生處。所以者何。以貪身故則欲所須。欲因緣故恚等煩惱次第而生。又樂受是生死根本。所以者何。因樂生愛。如經中說。愛為苦本。又一切眾生有所造作無不為樂。故名苦本。又樂受難捨甚於桎梏。又生死中貪樂所縛。所以者何。以貪樂故不脫生死。又此樂受常能生苦。求時欲苦失時憶苦。得時無厭如海吞流。是亦為苦。又樂受是不疲倦因。所以者何。眾生求樂因時。雖經險難以為樂。故心不懈倦。是故智者應當觀苦。又樂受名起諸業因。所以者何。以貪樂故能起善業。為現樂故起不善業。亦是一切受身之因。所以者何。取樂生愛。愛故受身。又樂受與涅槃相違。所以者何。眾生貪著生死樂。故不樂泥洹。又未離欲者。愛此樂受。愛因生苦。故知樂受是眾苦本。又經中說二求難斷。一謂得求。二謂命求。求隨意諸欲。是名得求。求得壽命受此諸欲。是名命求。此二求皆以樂受為本。是故智者難斷應斷。謂能如實觀樂受相。又樂受味亦能染污。未得離欲。大智人心以難斷故甚於苦受。又樂受味是貪等因。若無樂受則無所貪。又樂
【現代漢語翻譯】 現代漢語譯本 那些快樂帶來的害處遠超過痛苦。而且，產生快樂的工具，都是爲了欺騙眾生，使他們墮入各種痛苦之中，就像用食物引誘野禽，用魚餌引誘魚一樣，都是爲了捕捉它們。快樂的事物也是如此。所以，應該觀察到快樂的本質是苦。而且，在快樂的感受中只能得到少許的滋味，卻會招致無量的過患，就像魚和野獸所嚐到的滋味很少，但帶來的禍患卻很多。所以，應該觀察到快樂的本質是苦。而且，快樂的感受是煩惱產生的地方。為什麼這麼說呢？因為貪愛自身，就會想要各種所需之物。因為慾望的緣故，嗔恨等煩惱就會依次產生。而且，快樂的感受是生死的根本。為什麼這麼說呢？因為從快樂產生愛。就像經書中所說，愛是痛苦的根源。而且，一切眾生所做的事情，沒有不是爲了追求快樂的，所以說快樂是痛苦的根本。而且，快樂的感受難以捨棄，比枷鎖還要難以擺脫。而且，在生死輪迴中，眾生被貪圖快樂所束縛。為什麼這麼說呢？因為貪圖快樂，就無法脫離生死。而且，這種快樂的感受常常會產生痛苦。在追求快樂的時候感到辛苦，失去快樂的時候感到回憶的痛苦，得到快樂的時候又永不滿足，就像大海吞噬河流一樣。這也是一種痛苦。而且，快樂的感受是不疲倦的原因。為什麼這麼說呢？眾生在追求快樂的時候，即使經歷危險和困難，也因為快樂的緣故，內心不會懈怠。因此，有智慧的人應當觀察到快樂的本質是苦。而且，快樂的感受是產生各種業的原因。為什麼這麼說呢？因為貪圖快樂，能夠發起善業，爲了獲得眼前的快樂而發起不善業。快樂也是一切承受身體的原因。為什麼這麼說呢？因為追求快樂而產生愛，因為愛而承受身體。而且，快樂的感受與涅槃（Nirvana，寂滅）是相反的。為什麼這麼說呢？眾生貪戀生死的快樂，所以不喜歡涅槃。而且，沒有脫離慾望的人，喜愛這種快樂的感受。因為愛而產生痛苦，所以要知道快樂的感受是各種痛苦的根本。而且，經書中說有兩種追求難以斷除，一種是獲得的追求，一種是生命的追求。追求隨心所欲的各種慾望，這叫做獲得的追求。爲了獲得壽命而享受這些慾望，這叫做生命的追求。這兩種追求都以快樂的感受為根本。所以，有智慧的人難以斷除但應該斷除，就是能夠如實地觀察快樂感受的真相。而且，快樂的滋味也能夠染污人心。沒有脫離慾望，有大智慧的人認為快樂比痛苦更難以斷除。而且，快樂的滋味是貪婪等煩惱的原因。如果沒有快樂的感受，就沒有貪婪。
【English Translation】 English version The harms of those pleasures far outweigh the suffering. Moreover, the instruments that generate pleasure are all to deceive sentient beings, causing them to fall into various sufferings, just like using food to lure wild birds and bait to lure fish, all for the purpose of capturing them. The same is true of pleasurable things. Therefore, one should observe that the essence of pleasure is suffering. Furthermore, one can only obtain a small taste in the feeling of pleasure, but it will bring about immeasurable faults, just like the taste that fish and beasts savor is very little, but the troubles it brings are many. Therefore, one should observe that the essence of pleasure is suffering. Moreover, the feeling of pleasure is the place where afflictions arise. Why is this so? Because of craving for oneself, one will desire various necessities. Because of the cause of desire, afflictions such as hatred will arise in sequence. Moreover, the feeling of pleasure is the root of birth and death. Why is this so? Because love arises from pleasure. As it is said in the scriptures, love is the root of suffering. Moreover, everything that sentient beings do is not without the pursuit of pleasure, so it is said that pleasure is the root of suffering. Moreover, the feeling of pleasure is difficult to abandon, even more difficult to get rid of than shackles. Moreover, in the cycle of birth and death, sentient beings are bound by the greed for pleasure. Why is this so? Because of the greed for pleasure, one cannot escape birth and death. Moreover, this feeling of pleasure often produces suffering. One feels hardship when pursuing pleasure, feels the pain of memories when losing pleasure, and is never satisfied when obtaining pleasure, just like the sea swallowing rivers. This is also a kind of suffering. Moreover, the feeling of pleasure is the cause of not being tired. Why is this so? When sentient beings pursue pleasure, even if they experience danger and difficulty, their minds will not be lazy because of pleasure. Therefore, wise people should observe that the essence of pleasure is suffering. Moreover, the feeling of pleasure is the cause of generating various karmas. Why is this so? Because of the greed for pleasure, one can initiate good karma, and initiate unwholesome karma for the sake of obtaining immediate pleasure. Pleasure is also the cause of receiving all bodies. Why is this so? Because of pursuing pleasure, love arises, and because of love, one receives a body. Moreover, the feeling of pleasure is contrary to Nirvana (Nirvana, extinction). Why is this so? Sentient beings are greedy for the pleasure of birth and death, so they do not like Nirvana. Moreover, those who have not detached from desire love this feeling of pleasure. Because love produces suffering, one should know that the feeling of pleasure is the root of all suffering. Moreover, the scriptures say that there are two pursuits that are difficult to cut off, one is the pursuit of attainment, and the other is the pursuit of life. Pursuing all kinds of desires at will is called the pursuit of attainment. Seeking to obtain longevity and enjoy these desires is called the pursuit of life. Both of these pursuits are rooted in the feeling of pleasure. Therefore, wise people are difficult to cut off but should cut off, that is, to be able to truly observe the truth of the feeling of pleasure. Moreover, the taste of pleasure can also pollute people's hearts. Those who have not detached from desire, people with great wisdom think that pleasure is more difficult to cut off than suffering. Moreover, the taste of pleasure is the cause of greed and other afflictions. If there is no feeling of pleasure, there will be no greed.
受味真智慧斷。所以者何。世間諸智要取上地味。能捨下地。故知樂受甚過於苦。又眾生心縛在生處。乃至畜生亦貪惜身。當知皆以樂受味故。是故應觀樂受為苦。
辯三受品第八十一
問曰。已知一切皆苦。今以何差別故有三受。答曰。即一苦受。以時差別故有三種。能惱害者則名為苦。既惱害已更求異苦。以遮先苦以愿求。故大苦暫息。爾時名樂。憂喜不了不願不求。爾時名為不苦不樂。問曰。不苦不樂不名為受。所以者何。苦樂可覺。不苦不樂不可覺故。答曰。是人為三觸所觸。謂苦觸樂觸不苦不樂觸。以有因故當知有果。如人熱極。得冷觸覺樂。得熱觸覺苦。得不冷不熱觸。覺不苦不樂。故知有此不苦不樂。汝意或謂不苦不樂觸中不能生受。是事不然。所以者何。人覺此觸不冷不熱。覺知所緣即名為受。云何言無又緣有三差別。怨親中人。于親生喜。于怨生憂。于中生舍。故知想分別故有此三受。以緣別故。起此三想。又緣有三種。為益為損或俱相違。有樂不樂有俱相違。亦有貪處瞋處癡處。有喜不喜有俱相違。有福果罪果有不動果。是諸緣中隨生三受。故知有此不苦不樂受。又可適心處是名樂受。違逆心處是名苦受。不逆不順名不苦不樂受。又世八法得失譭譽稱譏苦樂。凡夫于失等四法違逆其
【現代漢語翻譯】 現代漢語譯本 因貪戀滋味而產生的虛妄分別會矇蔽真實的智慧。這是為什麼呢？因為世間所有的智慧都想要獲得更高層次的快樂，從而捨棄低層次的快樂。由此可知，快樂的感受遠遠超過痛苦。而且眾生的心被束縛在生存的地方，甚至連畜生都貪戀自己的身體。應當知道，這都是因為貪戀快樂的緣故。因此，應當觀照快樂的感受也是一種苦。
辯三受品第八十一
問：既然已經知道一切都是苦，那麼為什麼會有三種感受的差別呢？ 答：實際上只有一種苦的感受，因為時間上的差別而有三種。能夠惱害我們的就叫做苦。在被惱害之後，會尋求另一種不同的苦，來遮蓋先前的痛苦，因為有這樣的願望和需求，所以大的痛苦暫時停止。這個時候就叫做樂。對於憂愁和喜悅不明白，沒有願望也沒有需求的時候，就叫做不苦不樂。 問：不苦不樂不能稱之為感受吧？為什麼呢？因為苦和樂可以被感覺到，而不苦不樂是無法感覺到的。 答：這個人是被三種觸所觸及，也就是苦觸、樂觸和不苦不樂觸。因為有因，所以應當知道有果。比如一個人熱到了極點，得到冷的觸覺就覺得快樂，得到熱的觸覺就覺得痛苦，得到不冷不熱的觸覺，就覺得不苦不樂。所以知道有這種不苦不樂的感受。你或許認為不苦不樂的觸覺中不能產生感受，這是不對的。為什麼呢？因為人感覺到這種不冷不熱的觸覺，覺知到所緣的對象，這就叫做感受。怎麼能說沒有呢？而且所緣的對象有三種差別：怨家、親人和中等人。對於親人生起喜悅，對於怨家生起憂愁，對於中等人產生捨棄。所以知道是因為想的分辨，才有這三種感受。因為所緣的對象不同，才生起這三種想法。而且所緣的對象有三種：帶來利益的，帶來損害的，或者兩者都相反的。有快樂和不快樂，有兩者都相反的。也有貪愛的地方，嗔恨的地方，愚癡的地方。有喜悅和不喜悅，有兩者都相反的。有福報的果報，罪惡的果報，有不動的果報。在這些所緣的對象中，隨著產生三種感受。所以知道有這種不苦不樂的感受。又，令人感到舒適的地方叫做樂受，令人感到違逆的地方叫做苦受，不違逆也不順從的地方叫做不苦不樂受。又，世間的八法：得、失、毀、譽、稱、譏、苦、樂。凡夫對於失去等等四種法感到違逆。
【English Translation】 English version True wisdom is cut off by the discrimination of clinging to flavor. Why is that? Because all worldly wisdom seeks to obtain the flavor of higher realms, thus abandoning lower realms. Therefore, it is known that the feeling of pleasure far surpasses suffering. Moreover, the minds of sentient beings are bound to their place of birth; even animals cherish their bodies. It should be known that this is all because of clinging to the flavor of pleasure. Therefore, one should contemplate the feeling of pleasure as suffering.
Chapter Eighty-One: Discriminating the Three Feelings
Question: Now that it is known that everything is suffering, why are there three different kinds of feelings? Answer: It is actually one feeling of suffering, but there are three kinds due to differences in time. That which is able to afflict is called suffering. After being afflicted, one seeks a different kind of suffering to cover up the previous suffering. Because of this desire and seeking, great suffering temporarily ceases. At that time, it is called pleasure. When one does not understand sorrow and joy, and has no desire or seeking, it is called neither suffering nor pleasure. Question: Neither suffering nor pleasure cannot be called a feeling, can it? Why is that? Because suffering and pleasure can be felt, but neither suffering nor pleasure cannot be felt. Answer: This person is touched by three kinds of contact, namely painful contact, pleasant contact, and neither painful nor pleasant contact. Because there is a cause, it should be known that there is a result. For example, when a person is extremely hot, feeling cold contact is pleasant; feeling hot contact is painful; feeling neither cold nor hot contact is neither painful nor pleasant. Therefore, it is known that there is this neither painful nor pleasant feeling. You might think that a feeling cannot arise from neither painful nor pleasant contact, but that is not the case. Why is that? Because when a person feels this neither cold nor hot contact, and is aware of the object of perception, this is called a feeling. How can you say there is none? Moreover, there are three kinds of objects of perception: enemies, relatives, and neutral people. Joy arises towards relatives, sorrow arises towards enemies, and abandonment arises towards neutral people. Therefore, it is known that it is because of the discrimination of thought that there are these three feelings. Because the objects of perception are different, these three thoughts arise. Moreover, there are three kinds of objects of perception: those that bring benefit, those that bring harm, or those that are mutually contradictory. There is pleasure and displeasure, and there are those that are mutually contradictory. There are also places of greed, places of anger, and places of delusion. There is joy and displeasure, and there are those that are mutually contradictory. There are the results of blessings, the results of sins, and the results of immovability. Among these objects of perception, the three feelings arise accordingly. Therefore, it is known that there is this neither painful nor pleasant feeling. Furthermore, a place that is comfortable to the mind is called a pleasant feeling; a place that is contrary to the mind is called a painful feeling; a place that is neither contrary nor compliant is called a neither painful nor pleasant feeling. Moreover, the eight worldly dharmas: gain, loss, destruction, praise, commendation, ridicule, suffering, and pleasure. Ordinary people feel contrary to the four dharmas of loss, etc.
心。于得等四法以為可適。必當應有離欲聖人能俱舍者舍名不苦不樂受。是故非無。問曰。若以觸等因緣故有三受者。則一切心行皆名為受。所以者何。所有心行在於身中。皆是苦樂不苦不樂。答曰。如是一切心行皆名為受。所以者何。經中說十八意行。是中但是一意有十八差別。謂六喜行六憂行六舍行。以想分別故。有苦分樂分舍分。故知一切心行無非受也。又經中說諸受皆苦。故知心行在於身中。皆名為苦。又說若色生即是苦生。云何色名為苦。以苦因故。故知緣及諸根但能生苦。是故一切心行皆名為受。以行苦故。一切諸行應觀是苦。以壞苦故。應觀樂受為苦。苦苦即苦。是三種苦。皆從眾緣和合故生。唸唸滅故聖人觀苦。是故一切心行。皆名為受。問曰。無漏諸受亦是苦耶。答曰亦苦。所以者何。無漏諸受聖人亦次第舍。從初禪來乃至證一切滅。是皆有苦。又有漏禪樂無漏禪樂。有何差別。隨有漏禪以我因故苦。無漏諸禪亦以此苦。又若聖人住無漏心深厭一切。故無漏心生則深生厭患。如睫入目。凡夫不知。皆以苦為樂。聖人智深妙故厭離有頂。甚於餘人厭患欲界故。無漏苦喻于有漏。又諸聖人得無漏心。但向涅槃。所以者何。是人爾時明見一切有為法苦。若無漏受樂則應喜樂。不應復生向泥洹心。問曰。若
【現代漢語翻譯】 現代漢語譯本 心。對於獲得等等四法認為是可以適應的。必定應當有離欲的聖人能夠一起捨棄，捨棄名為不苦不樂的感受。所以不是沒有（這種感受）。 問：如果因為觸等因緣的緣故而有三種感受，那麼一切心行都可以稱為感受。為什麼呢？因為所有心行存在於身中，都是苦、樂、不苦不樂。 答：像這樣，一切心行都可以稱為感受。為什麼呢？經中說有十八種意行，其中只是一個意有十八種差別，即六種喜行、六種憂行、六種舍行。因為想的分別，所以有苦的部分、樂的部分、舍的部分。所以知道一切心行沒有不是感受的。 又，經中說諸受皆苦，所以知道心行存在於身中，都稱為苦。又說如果色產生就是苦產生。為什麼色稱為苦呢？因為是苦的因緣的緣故。所以知道緣和諸根只能產生苦。所以一切心行都是感受。因為行苦的緣故，一切諸行應當觀察為苦。因為壞苦的緣故，應當觀察樂受為苦。苦苦即是苦。這三種苦，都是從眾緣和合而產生的，唸唸滅去，所以聖人觀察苦。所以一切心行，都可以稱為感受。 問：無漏的諸受也是苦嗎？ 答：也是苦。為什麼呢？無漏的諸受聖人也次第捨棄，從初禪開始，乃至證得一切滅。這些都是有苦的。又有漏禪的樂和無漏禪的樂，有什麼差別呢？有漏禪因為有我的因緣所以是苦的，無漏的諸禪也因此是苦的。又如果聖人住在無漏心中，深深厭惡一切，所以無漏心產生就深深地生起厭患，就像睫毛進入眼睛一樣。凡夫不知道，都以苦為樂。聖人智慧深妙，所以厭離有頂，勝過其他人厭患欲界。所以無漏的苦可以比喻有漏的苦。又諸聖人得到無漏心，只是趨向涅槃。為什麼呢？因為這個人那時明見一切有為法都是苦的。如果無漏受是樂，就應該喜歡快樂，不應該再生起趨向涅槃的心。 問：如果...
【English Translation】 English version The mind. It considers the four dharmas such as attainment as suitable. There must be a detached sage who can abandon together, abandoning the feeling called neither-suffering-nor-pleasure. Therefore, it is not non-existent (this feeling). Question: If there are three types of feelings due to causes and conditions such as contact, then all mental activities can be called feelings. Why? Because all mental activities that exist in the body are suffering, pleasure, or neither-suffering-nor-pleasure. Answer: Like this, all mental activities can be called feelings. Why? The sutras say there are eighteen mental activities, among which only one mind has eighteen differences, namely six joyful activities, six sorrowful activities, and six neutral activities. Because of the discrimination of thought, there are parts of suffering, parts of pleasure, and parts of neutrality. Therefore, it is known that all mental activities are nothing but feelings. Moreover, the sutras say that all feelings are suffering, so it is known that mental activities that exist in the body are all called suffering. It is also said that if form arises, then suffering arises. Why is form called suffering? Because it is the cause of suffering. Therefore, it is known that conditions and roots can only produce suffering. Therefore, all mental activities are feelings. Because of the suffering of formation (行苦, xing ku), all formations should be observed as suffering. Because of the suffering of decay (壞苦, huai ku), pleasurable feelings should be observed as suffering. Suffering-suffering is suffering. These three sufferings all arise from the combination of various conditions, and they cease moment by moment, so sages observe suffering. Therefore, all mental activities can be called feelings. Question: Are the undefiled (無漏, wulou) feelings also suffering? Answer: They are also suffering. Why? The undefiled feelings are also abandoned by sages in sequence, starting from the first dhyana (初禪, chu chan) until attaining the cessation of everything. These all have suffering. Also, what is the difference between the pleasure of defiled dhyana (有漏禪, youlou chan) and the pleasure of undefiled dhyana? Defiled dhyana is suffering because it has the cause of 'I'. Undefiled dhyanas are also suffering because of this. Moreover, if a sage dwells in the undefiled mind, they deeply detest everything, so when the undefiled mind arises, deep aversion arises, just like an eyelash entering the eye. Ordinary people do not know this and take suffering as pleasure. Sages have profound wisdom, so they detest the peak of existence (有頂, youting) more than others detest the desire realm (欲界, yujie). Therefore, undefiled suffering can be compared to defiled suffering. Moreover, when sages attain the undefiled mind, they only move towards Nirvana (涅槃, Nirvana). Why? Because at that time, they clearly see that all conditioned dharmas are suffering. If undefiled feeling were pleasure, then they should rejoice in pleasure and should not give rise to the mind that moves towards Nirvana again. Question: If...
諸心行皆名受者。云何別有諸心等法。答曰。即是一受緣中行異故有差別。諸心等法亦行緣異。但識緣時是行名心。此等如先說。是一切法在身中時。有利益等諸差別故。故名為受。又多以心能起煩惱。爾時名受。如經中說樂受中貪使。苦受中瞋使不苦不樂受中無明使。是故想分別緣中喜等法名受。所以者何。是時能生諸煩惱故。問曰。若一一受中三煩惱使。何故定說樂受中貪使。答曰苦受中不應貪使。癡一切處使以癡力故。于苦中生樂想。不知見事故得苦生瞋。不苦不樂受細故不覺貪瞋。所以者何。是人於此中不生苦樂想故。不知見事故但生癡使。又于舍緣中若貪瞋不行。凡夫于中謂能勝緣。是故佛言。汝不勝此緣以未覺故貪瞋不行。如經中說。凡夫所有色中生舍皆依止色。若勝此緣於我增益若作損減。還生貪瞋故知未勝緣。又不苦不樂受。其相寂滅如無色定。以寂滅故。煩惱細行。凡夫于中生解脫想。是故佛說此中有無明使。又未覺緣故苦樂不了。若知此緣苦樂則了。爾時則生貪瞋。問曰若覺此緣則生苦樂相。是故但應有苦樂受。答曰。是人有時於此緣中。不生樂心不生苦心。是故不但有苦樂也。如先說皆是苦而有三差。問曰。汝言覺知此緣還生樂想。云何覺知不可以無明覺知。答曰。是人於此緣中先取相。故於
【現代漢語翻譯】 現代漢語譯本 所有心的活動都叫做『受』（Vedana，感受）。為什麼還要另外區分諸如『心』（Citta，意識）等法呢？回答是：因為在同一個『受』的因緣中，心的活動方式不同，所以才有差別。諸如『心』等法，也是因為它們所依的因緣不同。當『識』（Vijnana，識別）緣取對像時，這種活動就叫做『心』。這些都如先前所說。一切法在身體中時，因為有利益等各種差別，所以被稱為『受』。 此外，多數情況下，心能引發煩惱，這時就叫做『受』。如經中所說，『樂受』（Sukha vedana，快樂的感受）中潛藏著『貪』（Raga，貪慾）的煩惱，『苦受』（Dukkha vedana，痛苦的感受）中潛藏著『瞋』（Dvesha，嗔恨）的煩惱，『不苦不樂受』（Adhukkhamasukha vedana，非苦非樂的感受）中潛藏著『無明』（Avidya，無知）的煩惱。因此，在『想』（Samjna，知覺）分別因緣中的喜悅等法，也叫做『受』。為什麼呢？因為這時它們能產生各種煩惱。 有人問：如果每一種『受』中都有三種煩惱潛藏，為什麼一定要說『樂受』中潛藏著『貪』呢？回答是：在『苦受』中不應該有『貪』的煩惱。『癡』（Moha，愚癡）是普遍存在的煩惱，因為『癡』的力量，人們會在痛苦中產生快樂的想法，因為不瞭解真相，所以因痛苦而生起『瞋』。『不苦不樂受』非常細微，難以察覺『貪』和『瞋』。為什麼呢？因為人們在這種感受中不會產生苦樂的想法，因為不瞭解真相，所以只會產生『癡』的煩惱。 此外，在『舍』（Upeksha，舍受，不苦不樂受）的因緣中，如果『貪』和『瞋』沒有活動，凡夫會認為自己能夠勝過這種因緣。所以佛說：『你沒有勝過這種因緣，因為你還沒有覺悟，所以『貪』和『瞋』沒有活動。』如經中所說，凡夫所有在色（Rupa，物質）中產生的『舍』，都依賴於色。如果勝過這種因緣，認為對我有利或有損，還會生起『貪』和『瞋』，所以知道還沒有勝過這種因緣。 而且，『不苦不樂受』的相狀寂靜，如同無色定（Arupa-samapatti，無色界禪定）。因為寂靜，煩惱的活動非常細微。凡夫在這種感受中產生解脫的想法。所以佛說，這種感受中有『無明』的煩惱。 此外，因為沒有覺悟這種因緣，所以不能瞭解苦樂。如果瞭解這種因緣，就能瞭解苦樂，那時就會生起『貪』和『瞋』。有人問：如果覺悟這種因緣就會產生苦樂的相狀，所以應該只有苦樂『受』。回答是：人們有時在這種因緣中，不產生快樂的心，也不產生痛苦的心，所以不只有苦樂『受』。如先前所說，一切都是苦，但有三種差別。 有人問：你說覺知這種因緣還會產生快樂的想法，怎麼能用『無明』來覺知呢？回答是：人們在這種因緣中先取相，所以...
【English Translation】 English version All mental activities are called 'Vedana' (feeling). Why is it necessary to distinguish other Dharmas such as 'Citta' (mind)? The answer is: because the way the mind acts is different in the same condition of 'Vedana', there are differences. Dharmas such as 'Citta' are also different because of the different conditions they rely on. When 'Vijnana' (consciousness) grasps an object, this activity is called 'Citta'. These are as previously stated. When all Dharmas are in the body, they are called 'Vedana' because of various differences such as benefits. In addition, in most cases, the mind can cause afflictions, and this is called 'Vedana'. As stated in the scriptures, 'Sukha vedana' (pleasant feeling) harbors the affliction of 'Raga' (greed), 'Dukkha vedana' (painful feeling) harbors the affliction of 'Dvesha' (hatred), and 'Adhukkhamasukha vedana' (neither pleasant nor unpleasant feeling) harbors the affliction of 'Avidya' (ignorance). Therefore, joy and other Dharmas in the condition of 'Samjna' (perception) are also called 'Vedana'. Why? Because at this time they can produce various afflictions. Someone asks: If there are three afflictions hidden in each 'Vedana', why must it be said that 'Raga' is hidden in 'Sukha vedana'? The answer is: there should be no affliction of 'Raga' in 'Dukkha vedana'. 'Moha' (delusion) is a universal affliction. Because of the power of 'Moha', people will have happy thoughts in pain. Because they do not understand the truth, they will generate 'Dvesha' because of pain. 'Adhukkhamasukha vedana' is very subtle and difficult to detect 'Raga' and 'Dvesha'. Why? Because people do not generate thoughts of pleasure and pain in this feeling. Because they do not understand the truth, they will only generate the affliction of 'Moha'. In addition, in the condition of 'Upeksha' (equanimity, neither pleasant nor unpleasant feeling), if 'Raga' and 'Dvesha' are not active, ordinary people will think that they can overcome this condition. Therefore, the Buddha said: 'You have not overcome this condition, because you have not yet awakened, so 'Raga' and 'Dvesha' are not active.' As stated in the scriptures, all 'Upeksha' generated by ordinary people in Rupa (matter) depends on Rupa. If you overcome this condition and think it is beneficial or harmful to me, you will still generate 'Raga' and 'Dvesha', so you know that you have not overcome this condition. Moreover, the appearance of 'Adhukkhamasukha vedana' is quiet, like Arupa-samapatti (formless meditation). Because of the quietness, the activities of afflictions are very subtle. Ordinary people generate thoughts of liberation in this feeling. Therefore, the Buddha said that there is the affliction of 'Avidya' in this feeling. In addition, because you have not awakened to this condition, you cannot understand pleasure and pain. If you understand this condition, you can understand pleasure and pain, and then you will generate 'Raga' and 'Dvesha'. Someone asks: If you awaken to this condition, you will generate the appearance of pleasure and pain, so there should only be Dukkha and Sukha 'Vedana'. The answer is: people sometimes do not generate happy minds or painful minds in this condition, so there are not only Dukkha and Sukha 'Vedana'. As previously stated, everything is suffering, but there are three differences. Someone asks: You said that knowing this condition will also generate happy thoughts, how can you know it with 'Avidya'? The answer is: people first take the appearance in this condition, so...
此緣中若無明使。若貪瞋使。問曰。但于苦樂中生癡。如經中說。是人于諸受不如實知集滅味過出等。以不知故於不苦不樂中說無明使使。是故但于苦樂中起無明使。非不苦不樂中。答曰。此經自說于諸受不如實知集滅味等故。不苦不樂中無明使使。問曰。雖有是說此義不然。云何于苦樂不知集滅等故。不苦不樂受中無明使使。所以者何。于餘事不知餘事中使。是故此經應如是說。是人于不苦不樂受中不知集等故。不苦不樂受中無明使使。若不苦不樂受中無明不使。答曰。是人于不苦不樂受中生三種心。寂滅想不苦不樂想故生不苦不樂心。若以邪智取相則生樂心。若取上地樂味則生苦心。是故經中說諸受多語。所以者何。一切諸受皆無明所使。是不苦不樂受隨時故。有三種差別。又若未通達苦集等。爾時于苦受中生樂想。亦生不苦不樂想。是故說不知諸受集等故無明使使。但不苦不樂受中多無明使使。
問受品第八十二
問曰。經中說是人受樂受時。如實知我受此樂受。如實知何受耶。過去未來受不可得受現在受不得自知。答曰。此經意說人受。是故無過。又樂等受來在身。以意能緣故亦無咎。又於樂具中說樂等名世間。亦有因中說果故。又是人先受樂受。然後取相故。名受樂受時如實知。問曰。為以受
【現代漢語翻譯】 現代漢語譯本 此緣起中如果沒有無明煩惱，如果沒有貪慾和嗔恚煩惱。有人問：『無明煩惱只在苦和樂的感受中產生，正如經中所說，這個人對於各種感受不能如實地知曉它們的生起、滅去、滋味、過患和出離等等。因為不瞭解這些，所以在不苦不樂的感受中說有無明煩惱的驅使。所以無明煩惱只在苦和樂的感受中生起，而不是在不苦不樂的感受中。』回答說：『這部經文自己已經說了，因為對於各種感受不能如實地知曉它們的生起、滅去、滋味等等，所以不苦不樂的感受中也有無明煩惱的驅使。』有人問：『雖然有這樣的說法，但這個道理不對。為什麼對於苦和樂的感受不了解它們的生起、滅去等等，不苦不樂的感受中就會有無明煩惱的驅使呢？因為對於別的事情不瞭解，不會在別的事情中產生煩惱的驅使。所以這部經文應該這樣說，這個人對於不苦不樂的感受不了解它們的生起等等，所以不苦不樂的感受中才有無明煩惱的驅使。如果不是不苦不樂的感受中有無明煩惱的驅使，那又該怎麼解釋呢？』回答說：『這個人對於不苦不樂的感受會產生三種心。因為寂滅的念想和不苦不樂的念想，所以產生不苦不樂的心。如果用邪惡的智慧去執取表相，就會產生快樂的心。如果執取上界之樂的滋味，就會產生痛苦的心。』所以經中說各種感受有很多種說法。為什麼呢？因為一切的感受都是被無明煩惱所驅使的。這個不苦不樂的感受是隨著時間而變化的，所以有三種差別。而且，如果沒有通達苦、集等等，那時在痛苦的感受中也會產生快樂的念想，也會產生不苦不樂的念想。所以說不了解各種感受的生起等等，所以無明煩惱才會驅使。但是不苦不樂的感受中更多的是無明煩惱的驅使。
《受品》第八十二
有人問：『經中說，這個人感受快樂的感受時，如實地知道我正在感受這個快樂的感受。如實地知道什麼感受呢？過去的和未來的感受是無法感受到的，現在的感受又不能自己知道自己。』回答說：『這部經文的意思是說人正在感受。所以沒有過失。而且快樂等等的感受來到身體上，用意念能夠緣取，所以也沒有過錯。而且在快樂的器具中說快樂等等的名字，世間也有在原因中說結果的說法。而且這個人先感受快樂的感受，然後才執取表相，所以叫做感受快樂的感受時如實地知道。』有人問：『是用感受
【English Translation】 English version If, in this condition, there were no ignorance-based afflictions (avidyā-anuśaya), no afflictions of greed (rāga-anuśaya) or hatred (dveṣa-anuśaya). Question: 'But ignorance arises only in the midst of suffering and pleasure, as it is said in the scriptures: 'This person does not truly know the arising, cessation, taste, fault, and escape from all sensations.' Because of this lack of knowledge, it is said that ignorance afflicts in the state of neither-suffering-nor-pleasure. Therefore, ignorance only arises in suffering and pleasure, not in neither-suffering-nor-pleasure.' Answer: 'This scripture itself states that because one does not truly know the arising, cessation, taste, etc., of all sensations, ignorance afflicts even in the state of neither-suffering-nor-pleasure.' Question: 'Although this is said, this meaning is not correct. How can ignorance afflict in the sensation of neither-suffering-nor-pleasure because one does not know the arising, cessation, etc., of suffering and pleasure? Because not knowing one thing does not cause affliction in another. Therefore, this scripture should say: 'This person does not know the arising, etc., in the sensation of neither-suffering-nor-pleasure, therefore ignorance afflicts in the sensation of neither-suffering-nor-pleasure.' If ignorance does not afflict in the sensation of neither-suffering-nor-pleasure, then what?' Answer: 'This person generates three kinds of thoughts in the sensation of neither-suffering-nor-pleasure. Because of the thought of tranquility (śānta-saṃjñā) and the thought of neither-suffering-nor-pleasure, one generates a mind of neither-suffering-nor-pleasure. If one grasps at appearances with wrong wisdom (mithyā-jñāna), then one generates a mind of pleasure. If one grasps at the taste of pleasure in higher realms, then one generates a mind of suffering.' Therefore, the scriptures say that there are many kinds of sensations. Why? Because all sensations are afflicted by ignorance. This sensation of neither-suffering-nor-pleasure has three kinds of differences because it changes with time. Also, if one has not understood suffering (duḥkha), its origin (samudaya), etc., then at that time, one will generate a thought of pleasure in the sensation of suffering, and also generate a thought of neither-suffering-nor-pleasure. Therefore, it is said that ignorance afflicts because one does not know the arising, etc., of all sensations. But ignorance afflicts more often in the sensation of neither-suffering-nor-pleasure.
Chapter 82: Questions on Sensations (Vedanā)
Question: 'The scriptures say that when a person experiences a pleasant sensation, they truly know, 'I am experiencing this pleasant sensation.' What sensation do they truly know? Past and future sensations cannot be experienced, and the present sensation cannot know itself.' Answer: 'The meaning of this scripture is that a person is experiencing. Therefore, there is no fault. Also, pleasant sensations, etc., come to the body, and the mind can cognize them, so there is no fault. Also, the name of pleasure, etc., is spoken in the context of the instruments of pleasure, and in the world, there is also the saying of the result in the cause. Also, this person first experiences the pleasant sensation, and then grasps at the appearance, so it is called truly knowing when experiencing the pleasant sensation.' Question: 'Is it with sensation
者故名受。可受故名受。若以受者名受則受與樂等異。而經中說樂受苦受不苦不樂受。若以可受名受。誰受之者。以受故名受。答曰。于緣中說樂。如火苦火樂。是故以覺知緣故名為受樂。又眾生受此受故名可受為受。問曰。眾生不名為受。經中說受為受。答曰。名義如是有相則有作。假名中有相。是苦樂不苦不樂在身則心能覺。故說受為受。問曰。經中說諸受中順受觀行者。爾時云何生苦樂不苦不樂相。是人爾時不皆生苦相耶。答曰。是人未得一切皆苦。但憶念三受。問曰。若用意識修四念處。云何說身樂。答曰。於一切受中應如是繫念。是身樂是心樂。又修念處時身中生樂相。繫念是中故名身樂。問曰。若一切受皆是心法。何故說身受答曰。為外道故說。外道謂諸受依神故。佛說諸受依止身心。問曰。何者是身受。答曰。因五根所生受。是名身受。因第六根所生受。是名心受。問曰。是受云何名垢。云何名凈。答曰。諸煩惱名垢。是煩惱所使受。是名為垢。煩惱所不使受。是名為凈。問曰。云何苦受名凈。答曰。斷煩惱人苦受。是名為凈。又與煩惱相違苦受。是名為凈。問曰。已說垢凈。何故更說依貪依出。貪即煩惱。出即是凈。答曰。先總說垢。今更別說貪為垢因。如經中說有垢喜。有凈喜。有凈中凈喜。垢喜
【現代漢語翻譯】 現代漢語譯本：因此，被稱為『受』（Vedanā，感受）。因為可以被感受，所以稱為『受』。如果以『感受者』來命名『受』，那麼『受』就與『樂』（Sukha，快樂）等不同了。但是經典中說有樂受、苦受（Dukkha，痛苦）和不苦不樂受（Adhukkhamasukha，舍受）。如果以『可感受』來命名『受』，那麼誰是感受者呢？因為感受的緣故而稱為『受』。回答說：在因緣中說樂，比如火苦、火樂。因此，因為覺知因緣的緣故，稱為感受樂。又眾生感受此感受，所以稱為『可受』為『受』。問：眾生不被稱為『受』，經典中說『受』為『受』。答：名義就是這樣，有相則有作用。假名中有相。是苦、樂、不苦不樂在身，則心能覺知。所以說『受』為『受』。問：經典中說在諸受中，順受觀行者。那時如何生起苦、樂、不苦不樂的相？這個人那時不都只生起苦相嗎？答：這個人未得一切皆苦的智慧，但憶念三種感受。問：如果用意識修四念處（Satipaṭṭhāna，四種專注的修行），如何說身樂？答：在一切感受中，應該這樣繫念：是身樂，是心樂。又修念處時，身中生起樂相，繫念于其中，所以名為身樂。問：如果一切感受都是心法，為什麼說身受？答：爲了外道（Tīrthika，非佛教修行者）的緣故而說。外道認為諸受依附於神我（Ātman，靈魂），所以佛說諸受依止於身心。問：什麼是身受？答：因五根（Pañc इंद्रिय，眼、耳、鼻、舌、身）所生的感受，這名為身受。因第六根（मनो इंद्रिय，意）所生的感受，這名為心受。問：這『受』如何名為垢（Mala，污垢）？如何名為凈（Visuddhi，清凈）？答：諸煩惱（Kilesa，染污）名為垢。是被煩惱所驅使的感受，這名為垢。不被煩惱所驅使的感受，這名為凈。問：如何苦受名為凈？答：斷除煩惱的人的苦受，這名為凈。又與煩惱相違背的苦受，這名為凈。問：已經說了垢凈，為什麼更說依貪（Rāga，貪慾）依出（Nissarana，出離）？貪即是煩惱，出即是凈。答：先總說垢，現在更分別說貪為垢的因。如經典中說有垢喜，有凈喜，有凈中凈喜。
【English Translation】 English version: Therefore, it is called 『Vedanā』 (feeling). Because it can be felt, it is called 『Vedanā』. If 『Vedanā』 is named by the 『feeler』, then 『Vedanā』 would be different from 『Sukha』 (happiness) and others. But the scriptures say there are pleasant feelings, painful feelings (Dukkha), and neither-pleasant-nor-painful feelings (Adhukkhamasukha, equanimity). If 『Vedanā』 is named by 『what can be felt』, then who is the feeler? Because of the feeling, it is called 『Vedanā』. The answer is: In the context of conditions, happiness is spoken of, like the suffering of fire, the happiness of fire. Therefore, because of the awareness of conditions, it is called feeling happiness. Also, because sentient beings feel this feeling, it is called 『what can be felt』 as 『Vedanā』. Question: Sentient beings are not called 『Vedanā』, but the scriptures say 『Vedanā』 as 『Vedanā』. Answer: The meaning is like this, with form there is function. There is form in conventional terms. If suffering, happiness, neither-suffering-nor-happiness are in the body, then the mind can be aware of them. Therefore, it is said that 『Vedanā』 is 『Vedanā』. Question: The scriptures say that among all feelings, the practitioner observes feelings in accordance with the way. At that time, how do the characteristics of suffering, happiness, and neither-suffering-nor-happiness arise? Doesn't this person only generate the characteristic of suffering at that time? Answer: This person has not yet attained the wisdom that everything is suffering, but remembers the three types of feelings. Question: If one uses consciousness to cultivate the four foundations of mindfulness (Satipaṭṭhāna), how can one speak of bodily pleasure? Answer: In all feelings, one should focus the mind in this way: this is bodily pleasure, this is mental pleasure. Also, when cultivating the foundations of mindfulness, the characteristic of pleasure arises in the body, focusing the mind on it, therefore it is called bodily pleasure. Question: If all feelings are mental phenomena, why speak of bodily feelings? Answer: It is spoken for the sake of non-Buddhists (Tīrthika). Non-Buddhists believe that all feelings depend on the self (Ātman), so the Buddha said that all feelings depend on the body and mind. Question: What is bodily feeling? Answer: The feeling arising from the five sense organs (Pañc इंद्रिय, eye, ear, nose, tongue, body) is called bodily feeling. The feeling arising from the sixth sense organ (मनो इंद्रिय, mind) is called mental feeling. Question: How is this 『Vedanā』 called defilement (Mala)? How is it called purity (Visuddhi)? Answer: All defilements (Kilesa) are called defilement. The feeling driven by defilements is called defilement. The feeling not driven by defilements is called purity. Question: How is painful feeling called purity? Answer: The painful feeling of a person who has eradicated defilements is called purity. Also, the painful feeling that is contrary to defilements is called purity. Question: Having already spoken of defilement and purity, why further speak of dependent on craving (Rāga) and dependent on liberation (Nissarana)? Craving is defilement, and liberation is purity. Answer: First, defilement is spoken of generally, now craving is spoken of separately as the cause of defilement. As the scriptures say, there is defiled joy, there is pure joy, and there is pure within pure joy.
者。因五欲生喜。凈喜者。謂初禪喜。凈中凈喜。謂二禪喜。若受但為泥洹。是名依出。是故更說。問曰。五根中何故苦受樂受各分為二。而舍受不耶。答曰。憂喜要以想分別生。苦樂不必由想分別。舍受想分別微。故不為二。問曰。第三禪中意識所受何故名樂。不說喜耶。答曰。是樂深厚遍滿身心故名為樂。喜但能遍心不能遍身。故三禪中佛差別喜說身受樂。問曰。是三受中何者能生深厚煩惱。答曰。有論師言樂受能生。所以者何。先已說壞敗等因緣受大苦故。又論師言。苦受能生。所以者何。眾生為苦所逼。以求樂故深起煩惱。又種種樂少苦能勝。如人具足受五欲時。蚊蚋所侵則生苦覺色等五欲樂不如是。又如存百子樂。不如喪一子苦。又生死中苦受相多。樂受不爾。所以者何。多有眾生在三惡趣。生天人少。又不須加功自然得苦。加功求樂有得不得。猶如田中穢草自生。嘉苗不爾。又因苦受起重罪業所以者何。苦受中有瞋使經中說。瞋為重罪。又論師言。不苦不樂能生。所以者何。是中有癡使。癡是一切煩惱根本。又此受細微。是中煩惱難覺知故。又此受是眾生本性。苦樂為客。又此受遍在三界。餘二不爾。又此受是長壽因。貪此受故壽八萬大劫久受苦相諸陰。又此受與泥洹相違。所以者何。是中生寂滅相泥洹
【現代漢語翻譯】 現代漢語譯本 問：因為五欲而產生的喜悅是什麼？答：『凈喜』指的是初禪的喜悅。『凈中凈喜』指的是二禪的喜悅。如果感受只是爲了涅槃，這叫做『依出』。所以再次說明。 問：為什麼五根中，苦受和樂受各自分為兩種，而舍受卻沒有？答：憂和喜一定要通過想的分別才能產生，而苦和樂不一定需要通過想的分別。舍受的想的分別很微弱，所以不分為兩種。 問：為什麼在第三禪中，意識所感受的被稱為樂，而不說是喜呢？答：因為這種樂深厚且遍滿身心，所以稱為樂。喜只能遍滿內心，不能遍滿身體。因此，在三禪中，佛陀特別區分了喜，而說身受是樂。 問：這三種感受中，哪一種能夠產生深厚的煩惱？答：有論師認為樂受能夠產生。為什麼呢？因為之前已經說過，由於壞敗等因緣，會遭受巨大的痛苦。也有論師認為，苦受能夠產生。為什麼呢？因為眾生被痛苦所逼迫，爲了尋求快樂，會深深地產生煩惱。而且，種種的快樂很少，痛苦卻能勝過快樂。比如，當一個人完全享受五欲的時候，蚊蟲叮咬就會產生痛苦的感覺，而色等五欲的快樂卻不是這樣。又比如，擁有百子的快樂，不如失去一個孩子的痛苦。而且，在生死輪迴中，苦受的現象很多，樂受卻不是這樣。為什麼呢？因為有很多眾生在三惡趣中，而生在天界的人很少。而且，不需要努力就能自然得到痛苦，而努力尋求快樂卻有得到和得不到的情況，就像田地裡的雜草自然生長，而好的苗卻不是這樣。而且，因為苦受會產生嚴重的罪業。為什麼呢？因為苦受中有嗔恚，經典中說，嗔恚是嚴重的罪過。 還有論師認為，不苦不樂受能夠產生煩惱。為什麼呢？因為這種感受中有愚癡。愚癡是一切煩惱的根本。而且，這種感受很細微，其中的煩惱難以察覺。而且，這種感受是眾生的本性，苦和樂是外來的。而且，這種感受遍佈三界，其餘兩種感受不是這樣。而且，這種感受是長壽的原因，貪戀這種感受會導致在八萬大劫中長期遭受痛苦。而且，這種感受與涅槃相違背。為什麼呢？因為在這種感受中會產生寂滅的現象，而涅槃是寂滅的。
【English Translation】 English version Question: What is the joy that arises from the five desires (五欲)? Answer: 'Pure joy' (凈喜) refers to the joy of the first Dhyana (初禪). 'Purest of pure joy' (凈中凈喜) refers to the joy of the second Dhyana (二禪). If the feeling is solely for Nirvana (泥洹), it is called 'dependent exit' (依出). Therefore, it is explained again. Question: Why are painful feelings (苦受) and pleasant feelings (樂受) each divided into two within the five roots (五根), while neutral feeling (舍受) is not? Answer: Sorrow (憂) and joy (喜) must arise through the discrimination of thought (想), while pain and pleasure do not necessarily require the discrimination of thought. The discrimination of thought in neutral feeling is subtle, so it is not divided into two. Question: Why is what the consciousness (意識) experiences in the third Dhyana (第三禪) called pleasure (樂) and not joy (喜)? Answer: Because this pleasure is profound and pervades the body and mind, it is called pleasure. Joy can only pervade the mind and cannot pervade the body. Therefore, in the third Dhyana, the Buddha (佛) specifically distinguishes joy and says that bodily feeling is pleasure. Question: Among these three feelings, which one can generate deep afflictions (煩惱)? Answer: Some teachers (論師) say that pleasant feeling can generate it. Why? Because it has been said before that great suffering is experienced due to causes such as decay and ruin. Other teachers say that painful feeling can generate it. Why? Because beings are forced by suffering, and in order to seek pleasure, they deeply generate afflictions. Moreover, various pleasures are few, but suffering can overcome pleasure. For example, when a person fully enjoys the five desires (五欲), the bite of a mosquito will produce a painful sensation, but the pleasure of the five desires such as form (色) is not like this. Also, for example, the joy of having a hundred children is not as great as the pain of losing one child. Moreover, in the cycle of birth and death (生死), there are many phenomena of painful feeling, but not of pleasant feeling. Why? Because there are many beings in the three evil realms (三惡趣), and few are born in the heavens. Moreover, suffering is naturally obtained without effort, while seeking pleasure may or may not be obtained, just like weeds grow naturally in the field, but good seedlings do not. Moreover, serious sins are generated because of painful feeling. Why? Because there is anger (瞋) in painful feeling, and the sutras (經) say that anger is a serious sin. Still other teachers say that neither painful nor pleasant feeling can generate afflictions. Why? Because there is ignorance (癡) in this feeling. Ignorance is the root of all afflictions. Moreover, this feeling is subtle, and the afflictions in it are difficult to perceive. Moreover, this feeling is the nature of beings, while pain and pleasure are external. Moreover, this feeling pervades the three realms (三界), while the other two feelings do not. Moreover, this feeling is the cause of longevity; attachment to this feeling leads to prolonged suffering for eighty thousand great kalpas (八萬大劫). Moreover, this feeling is contrary to Nirvana (泥洹). Why? Because the phenomenon of extinction arises in this feeling, while Nirvana is extinction.
相故。不復能得真實泥洹。又此受以聖道能過。如說因離性得解脫。苦受樂受以世間道亦能得過。又此受窮生死邊斷相續時斷。是故能生深厚煩惱。
五受根品第八十三
問曰。樂根為在何處。乃至舍根在何處耶。答曰。苦樂在身。隨所得身。乃至四禪。餘三在心。隨所得心。乃至有頂。問曰。如經中說。憂根初禪中滅。喜根三禪中滅。樂根四禪中滅。舍根滅盡定中滅。是故汝說不然。答曰。若汝信此經者。則苦根應在初禪。而汝法中初禪實無苦根。是故不應信此經也。問曰。色無色界深修善法。應無憂苦。答曰。三界皆苦。上二界中雖無粗苦亦有微苦。何以知之。四禪中說有四威儀。隨有威儀皆應有苦。又色界有眼耳身識。此識中所有受名為苦樂。從一威儀求一威儀。故知有苦。又經中問。色有何味。所謂因色生樂生喜。色中有何過。謂所有色無常苦敗壞相。色界有色故。有味心有過心。故有苦樂。又行者于諸禪定亦貪亦舍。必以樂受因緣故貪。苦受因緣故舍。故知有苦樂也。又佛說聲等是初禪刺。覺觀是二禪刺。乃至非想非無想處有想受刺。刺名苦義。故知一切有苦。又一切五陰皆名為苦。正以惱害為苦。如欲界受惱害故苦。上二界受亦有惱害。何故非苦。如欲界說病等八行。色無色界同說八行。何
【現代漢語翻譯】 相的緣故。不能再次獲得真實的涅槃（Nirvana，佛教術語，指脫離輪迴的境界）。而且這種感受憑藉聖道可以超越。正如所說，因為脫離自性而獲得解脫。苦受和樂受憑藉世間之道也能超越。而且這種感受窮盡生死之邊，斷絕相續之時也會斷滅。因此能夠產生深厚的煩惱。
五受根品第八十三
問：樂根位於何處？乃至舍根位於何處？答：苦和樂在身體上，隨著所獲得的身，乃至四禪（Four Dhyanas，佛教禪定中的四個階段）。其餘三種在心中，隨著所獲得的心，乃至有頂（Highest realm of existence，指三界中的最高層）。問：如經中所說，憂根在初禪中滅，喜根在三禪中滅，樂根在四禪中滅，舍根在滅盡定（Cessation of perception and sensation，佛教禪定中的一種狀態）中滅。因此你說的不對。答：如果你相信這部經，那麼苦根應該在初禪中，而你的法中初禪實際上沒有苦根。因此不應該相信這部經。問：色界（Form realm，佛教三界之一）沒有，深深地修習善法，應該沒有憂愁和痛苦。答：三界（Three Realms，佛教宇宙觀中的欲界、色界、無色界）都是苦的。上二界中即使沒有粗重的痛苦，也有細微的痛苦。怎麼知道呢？四禪中說有四威儀（Four postures，指行、住、坐、臥四種姿勢）。隨著有威儀都應該有痛苦。而且有眼耳身識。這些識中所有的感受名為苦樂。從一種威儀尋求另一種威儀，所以知道有痛苦。而且經中問，色有什麼味道？所謂因為色而產生快樂和喜悅。色中有哪些過患？所謂所有的色都是無常、苦、敗壞的相。**有色，所以有味道，心中有過患，所以有苦樂。而且修行者對於各種禪定既貪戀又捨棄。必定因為樂受的因緣而貪戀，因為苦受的因緣而捨棄。所以知道有苦樂。而且佛說聲等是初禪的刺，覺觀是二禪的刺，乃至非想非非想處（Neither perception nor non-perception，佛教禪定中的一種狀態）有想受的刺。刺名為痛苦的含義。所以知道一切都有痛苦。而且一切五陰（Five aggregates，佛教分析人存在的五個要素：色、受、想、行、識）都名為苦。正是因為惱害而為苦。如欲界（Desire realm，佛教三界之一）的感受因為惱害而痛苦，上二界的感受也有惱害。為什麼不是痛苦呢？如欲界說病等八行。色界和無色界同樣說八行。為什麼
【English Translation】 Because of the characteristic. It is no longer possible to attain true Nirvana (Nirvana, a Buddhist term referring to the state of liberation from reincarnation). Moreover, this feeling can be transcended through the holy path. As it is said, liberation is attained by detaching from inherent nature. Suffering and pleasure can also be transcended through worldly paths. Furthermore, this feeling exhausts the edge of birth and death, and ceases when the continuity is cut off. Therefore, it can generate deep and profound afflictions.
Chapter Eighty-Three: The Five Roots of Feeling
Question: Where is the root of pleasure located? And where is the root of equanimity located? Answer: Suffering and pleasure are in the body, according to the body attained, up to the Fourth Dhyana (Four Dhyanas, the four stages of Buddhist meditation). The remaining three are in the mind, according to the mind attained, up to the Peak of Existence (Highest realm of existence, referring to the highest level in the Three Realms). Question: As it is said in the sutras, the root of sorrow ceases in the First Dhyana, the root of joy ceases in the Third Dhyana, the root of pleasure ceases in the Fourth Dhyana, and the root of equanimity ceases in the Cessation of Perception and Sensation (Cessation of perception and sensation, a state in Buddhist meditation). Therefore, what you say is incorrect. Answer: If you believe this sutra, then the root of suffering should be in the First Dhyana, but in your Dharma, there is actually no root of suffering in the First Dhyana. Therefore, you should not believe this sutra. Question: The Form Realm (Form realm, one of the Three Realms in Buddhism) has no **, deeply cultivates good deeds, and should have no sorrow or suffering. Answer: All Three Realms (Three Realms, the Desire Realm, the Form Realm, and the Formless Realm in Buddhist cosmology) are suffering. Even if there is no coarse suffering in the upper two realms, there is subtle suffering. How do we know this? The Four Dhyanas speak of the four postures (Four postures, referring to the four postures of walking, standing, sitting, and lying down). With each posture, there should be suffering. Moreover, ** has eye, ear, and body consciousness. All feelings in these consciousnesses are called suffering and pleasure. Seeking one posture from another, we know there is suffering. Moreover, the sutra asks, what is the taste of form? It is said that pleasure and joy arise from form. What are the faults in form? It is said that all forms are impermanent, suffering, and subject to decay. ** has form, so there is taste, and the mind has faults, so there is suffering and pleasure. Moreover, practitioners both crave and renounce various meditations. They must crave because of the cause of pleasant feelings, and renounce because of the cause of painful feelings. Therefore, we know there is suffering and pleasure. Moreover, the Buddha said that sound and so on are the thorns of the First Dhyana, perception and observation are the thorns of the Second Dhyana, and even the Realm of Neither Perception nor Non-Perception (Neither perception nor non-perception, a state in Buddhist meditation) has the thorn of thought and feeling. The term 'thorn' means suffering. Therefore, we know that everything has suffering. Moreover, all Five Aggregates (Five aggregates, the five elements that analyze human existence in Buddhism: form, feeling, perception, mental formations, and consciousness) are called suffering. It is precisely because of affliction that it is suffering. Just as the feelings of the Desire Realm (Desire realm, one of the Three Realms in Buddhism) are painful because of affliction, the feelings of the upper two realms also have affliction. Why are they not suffering? Just as the Desire Realm speaks of the eight practices such as illness, the Form Realm and the Formless Realm also speak of the eight practices. Why
故無苦。又色界說光明優劣。故知色界業亦差別。業差別故必應當有得苦報業。又經說。此中有嫉妒等煩惱。如有梵天語諸梵言。此處是常。汝等勿詣瞿曇沙門。亦有梵天來難問佛。又經中說。入第四禪斷不善法。又經中亦說是中有邪見煩惱。是等煩惱即是不善。應得苦報。何故無苦。又論師說。一切煩惱皆是不善。是中雲何無苦受耶。又經中說。諸天人愛色樂色貪色著色。是諸天人愛樂貪著色故。是色敗壞則生憂苦。乃至識亦如是。故知一切未離欲人。皆有憂喜。又愛緣生喜。離此愛緣必生憂悲。凡夫無智何能有力。得所愛緣而不生喜。失不生憂。如經中說。唯得道者。將命終時無憂喜色。故知一切凡夫憂喜常隨。又佛自說。不憂不喜一心行舍。是應羅漢功德。又六舍行唯聖所行。非凡夫也。凡夫或時行舍。皆以未能知見緣故。如經中說凡夫色中所有舍心。皆依止色貪色不離。故知凡夫無舍心也。又經中說樂受中貪使。若彼無樂受貪何處使。汝意或謂。不苦不樂中貪使使。經無說處。又上地中。轉寂滅樂大利身心。如說是天一坐千劫。若苦行者。于諸威儀不能久住。如經中說安坐七日受解脫樂。又是中猗樂第一。如經中說猗者受樂。故知一切地中皆有樂也。汝意或謂。猗受樂異。是事不然。所有利益事來在身。則名
【現代漢語翻譯】 現代漢語譯本 因此說沒有痛苦。而且經中說了光明有優劣之分，因此可知業力也有差別。因為業力有差別，所以必定會有得到苦報的業。另外，經中說，色界中存在嫉妒等煩惱。例如有梵天對其他梵天說：『這裡是永恒的，你們不要去拜訪瞿曇（Gautama，釋迦牟尼的姓）沙門（Śrāmaṇa，出家求道者）。』也有梵天來為難佛陀。還有經中說，進入第四禪可以斷除不善之法。另外，經中也說色界中有邪見煩惱。這些煩惱都是不善的，應該得到苦報，為什麼說沒有痛苦呢？而且論師也說，一切煩惱都是不善的，色界中怎麼會沒有苦受呢？還有經中說，諸天人和天女喜愛色、樂於色、貪戀色、執著於色。這些天人因為喜愛、樂於、貪戀、執著於色，所以當色敗壞時就會產生憂愁和痛苦，乃至識也是如此。因此可知一切沒有脫離慾望的人，都有憂愁和喜悅。而且愛是產生喜悅的因緣，離開這個愛緣必定會產生憂愁和悲傷。凡夫沒有智慧，怎麼可能有力量得到所愛的因緣而不生喜悅，失去所愛的因緣而不生憂愁呢？如經中所說，只有得道的人，在將要命終時才沒有憂愁和喜悅的表情。因此可知一切凡夫的憂愁和喜悅是常相隨的。而且佛陀自己也說，不憂愁不喜悅，一心行舍（upekṣā，捨棄），這是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的功德。而且六舍行只有聖人才能做到，不是凡夫可以做到的。凡夫有時行舍，都是因為未能如實知見因緣的緣故。如經中所說，凡夫在色中所產生的舍心，都是依止於色，貪戀於色，沒有離開色。因此可知凡夫沒有真正的舍心。還有經中說，樂受中有貪使（rāga-anuśaya，貪慾的潛在趨勢），如果色界中沒有樂受，貪使又在哪裡起作用呢？你或許認為，在不苦不樂的感受中貪使起作用，但經中沒有這樣的說法。而且在上地（更高的禪定境界）中，有轉為寂滅的快樂，對身心有很大的利益。如經中所說，天人可以一坐千劫。如果苦行的人，對於各種威儀不能長久保持。如經中所說，安坐七日感受解脫的快樂。而且色界中安住于快樂是第一位的。如經中所說，安住者感受快樂。因此可知一切禪定境界中都有快樂。你或許認為，安住的快樂是不同的。但事實並非如此，所有利益的事情來到身上，就叫做樂。
【English Translation】 English version Therefore, there is no suffering. Moreover, the scriptures speak of the superiority and inferiority of light, thus knowing that karma also has differences. Because karma has differences, there must be karma that yields painful results. Furthermore, the scriptures say that in this realm, there are afflictions such as jealousy. For example, a Brahma (Brahmā, a type of deity) says to other Brahmas: 'This place is eternal, do not visit Gautama (Gautama, the family name of Shakyamuni) the Śrāmaṇa (Śrāmaṇa, a wandering ascetic).' There are also Brahmas who come to challenge the Buddha with questions. Also, the scriptures say that entering the fourth Dhyana (dhyāna, meditation) cuts off unwholesome dharmas (dharma, teachings or phenomena). Moreover, the scriptures also say that in this realm, there are afflictions of wrong views. These afflictions are all unwholesome and should yield painful results. Why is it said that there is no suffering? Furthermore, the commentators say that all afflictions are unwholesome. How can there be no painful feeling in this realm? Also, the scriptures say that the gods and goddesses love form, delight in form, are greedy for form, and are attached to form. Because these gods and goddesses love, delight in, are greedy for, and are attached to form, when form decays, they will generate sorrow and suffering, and so on with consciousness. Therefore, it is known that all those who have not left desire have sorrow and joy. Moreover, love is the condition for the arising of joy. Leaving this condition of love will inevitably generate sorrow and grief. How can ordinary people without wisdom have the power to obtain the beloved condition without generating joy, and lose it without generating sorrow? As the scriptures say, only those who have attained the path have no sorrowful or joyful expression when they are about to die. Therefore, it is known that all ordinary people are constantly accompanied by sorrow and joy. Moreover, the Buddha himself said that not sorrowing, not rejoicing, practicing equanimity (upekṣā, equanimity) with one mind is the merit of an Arhat (Arhat, a perfected being who has eradicated all defilements). Moreover, the six practices of equanimity are only practiced by sages, not by ordinary people. Ordinary people sometimes practice equanimity, but it is all because they have not been able to truly see the conditions. As the scriptures say, the equanimity that ordinary people have in form is all based on form, greedy for form, and not separated from form. Therefore, it is known that ordinary people have no true equanimity. Furthermore, the scriptures say that in pleasant feeling, there is the latent tendency of greed (rāga-anuśaya, the underlying tendency of lust). If there is no pleasant feeling in this realm, where does the latent tendency of greed operate? You might think that the latent tendency of greed operates in neither-painful-nor-pleasant feeling, but there is no such statement in the scriptures. Moreover, in the higher realms (higher states of meditation), there is the great benefit to body and mind of turning to the bliss of quiescence. As the scriptures say, a god can sit for a thousand kalpas (kalpa, an immense period of time). If one were practicing asceticism, one could not maintain various postures for long. As the scriptures say, one can sit peacefully for seven days and experience the bliss of liberation. Moreover, in this realm, dwelling in bliss is the foremost. As the scriptures say, the one who dwells experiences bliss. Therefore, it is known that there is bliss in all realms of meditation. You might think that the bliss of dwelling is different. But this is not the case. All beneficial things that come upon the body are called bliss.
為樂。是故猗樂不異受樂。問曰若上界定有苦樂憂喜。云何得與禪經相順。答曰。此經違害法相。若舍何咎。又此中樂行寂滅不善。不能發起粗貪粗恚。是故說名無苦樂。又此中苦樂細微不了。無有刀杖等苦喪親等憂。是故名無。如說色界無寒無熱。是中亦有四大。云何當言無寒無熱耶。如說三禪眾生一身一想。是中亦有光明差別。如說若行禪者。不能善除睡眠戲調。則光明不凈。又少智人名為無智。又如世人以食中少咸名為無咸。如是彼中憂喜不了。故名為無。又汝等說彼中無覺。佛經中說想因緣覺。是中有想云何無覺。故知覺法乃至有頂為粗覺故。說二禪滅。是故上二界中亦有苦樂等。受陰竟。◎
◎苦諦聚行陰論中思品第八十四
經中說思是行陰。問曰。何等為思。答曰。愿求為思。如經中說。下思下求下愿。問曰。以何故知求名為思。答曰。經中說作起故名為行。受陰作起是名求。如經說作起皆依于愛。又經中說。如一束麥置四衢道中。六人來打。有第七人復更來打。比丘于汝意云何。是為熟不。熟已世尊。佛言。癡人亦爾。常為六觸入之所打。如是打時復思後身。是為至熟。當知求即是思。又說。意思食應觀如火聚。火何所喻。是人求後身。後身如火。常生諸苦故。又經中說。我即是動處亦是
【現代漢語翻譯】 現代漢語譯本：快樂。因此，『猗樂』（對快樂的執著）與『受樂』（感受快樂）沒有區別。有人問：『如果上界禪定中有苦、樂、憂、喜，如何與禪經的說法相符？』回答：『這部經與法相（諸法的真實相狀）相違背，捨棄它又有什麼過錯？』而且，此處的『樂』是寂滅的，不屬於不善法，不能引發粗重的貪慾和嗔恚，所以說沒有苦樂。此外，此處的苦樂非常細微，難以察覺，沒有刀杖加身的痛苦，也沒有喪失親人的憂愁，所以稱之為『無』。就像說『無寒無熱』，但其中仍然有四大（地、水、火、風），怎麼能說沒有寒熱呢？又如說三禪的眾生『一身一想』，但其中也有光明的差別。正如經中所說，如果修行禪定的人不能很好地去除睡眠和戲調，那麼光明就不清凈。此外，缺少智慧的人被稱為『無智』。又如世人認為食物中稍微有點鹹味就說『無咸』。同樣，彼處的憂喜難以察覺，所以稱之為『無』。而且，你們說彼處沒有『覺』（感受），但佛經中說『想』是『覺』的因緣。既然有『想』，怎麼會沒有『覺』呢？因此，要知道『覺』這種法，乃至有頂天（色界最高的禪定），因為是粗重的『覺』，所以說在二禪中滅除。因此，上二界（無色界）中也有苦樂等。受陰（五蘊之一，感受）結束。 現代漢語譯本：◎苦諦聚行陰論中思品第八十四 現代漢語譯本：經中說『思』是行陰（五蘊之一，行為）。有人問：『什麼是思？』回答：『愿求』（希望和追求）就是思。如經中所說：『下思、下求、下愿』。有人問：『根據什麼知道求名為思？』回答：『經中說，造作和發起稱為行。受陰的造作和發起就叫做求。』如經中說，造作和發起都依賴於愛（貪愛）。又經中說，『如同一束麥子放在四通八達的道路中間，有六個人來打它，又有第七個人再來打它。比丘，你認為這束麥子熟了嗎？』回答：『熟了，世尊。』佛說：『愚癡的人也是這樣，經常被六觸入（眼、耳、鼻、舌、身、意）所擊打。這樣擊打的時候，又思念著來世的身體，這就是完全成熟了。』應當知道，求就是思。又說，『意思食』（以思念為食）應當觀想成火堆。火比喻什麼呢？比喻人追求來世的身體。來世的身體就像火，經常產生各種痛苦。又經中說，『我就是動處，也是...
【English Translation】 English version: Happiness. Therefore, 'attachment to happiness' ( 猗樂 - clinging to pleasure) is not different from 'experiencing happiness' (受樂 - feeling pleasure). Someone asks: 'If there are suffering, happiness, sorrow, and joy in the higher realms of meditation, how can it be consistent with the teachings of the meditation sutras?' The answer is: 'This sutra contradicts the characteristics of phenomena (法相 - true nature of all things), what fault is there in abandoning it?' Moreover, the 'happiness' here is tranquil and belongs to non-unwholesome dharmas, unable to arouse gross greed and hatred, so it is said to be without suffering and happiness. Furthermore, the suffering and happiness here are very subtle and difficult to perceive, there is no suffering from swords and staffs, nor sorrow from the loss of loved ones, so it is called 'without'. Just like saying 'without cold and without heat', but there are still the four great elements (earth, water, fire, wind) within it, how can it be said to be without cold and without heat? Also, like saying that beings in the third dhyana (三禪 - third level of meditative absorption) have 'one body and one thought', but there are still differences in light within it. As the sutra says, if a practitioner of meditation cannot well remove sleep and frivolity, then the light will not be pure. Furthermore, a person lacking wisdom is called 'without wisdom'. Also, like worldly people saying 'without salt' when there is a little salt in the food. Similarly, the sorrow and joy there are difficult to perceive, so they are called 'without'. Moreover, you say that there is no 'awareness' (覺 - sensation) there, but the Buddhist scriptures say that 'thought' is the cause and condition for 'awareness'. Since there is 'thought', how can there be no 'awareness'? Therefore, know that the dharma of 'awareness', even up to the peak of existence (有頂 - highest realm of existence), is said to be extinguished in the second dhyana because it is gross 'awareness'. Therefore, there are also suffering and happiness, etc., in the upper two realms (formless realm). The skandha (蘊 - aggregate) of feeling (受陰 - vedana) ends. English version: ◎ Treatise on the Aggregate of Volition in the Cluster of Suffering Truth, Chapter Eighty-Four on Thought English version: The sutra says that 'thought' is the skandha (蘊 - aggregate) of volition (行陰 - samskara). Someone asks: 'What is thought?' The answer is: 'Wish and seeking' (愿求 - aspiration and pursuit) is thought. As the sutra says: 'Lower thought, lower seeking, lower wish'. Someone asks: 'According to what do we know that seeking is called thought?' The answer is: 'The sutra says that making and arising are called volition. The making and arising of the skandha (蘊 - aggregate) of feeling (受陰 - vedana) is called seeking.' As the sutra says, making and arising both rely on love (craving). Also, the sutra says, 'Like a bundle of wheat placed in the middle of a crossroads, six people come to beat it, and then a seventh person comes to beat it again. Bhikshus, what do you think, is this bundle of wheat ripe?' The answer is: 'Ripe, World Honored One.' The Buddha said: 'Foolish people are also like this, constantly beaten by the six sense entrances (六觸入 - six sense organs and their objects). When beaten like this, they think about the next body, this is completely ripe.' It should be known that seeking is thought. Also, it is said that 'thought as food' (意思食 - manas-samcetana-ahara) should be contemplated as a pile of fire. What does fire symbolize? It symbolizes people pursuing the next body. The next body is like fire, constantly producing various sufferings. Also, the sutra says, 'I am the place of movement, and also...
戲論。作起依愛。隨有我處則有動念戲論。作起依愛。若作起法說名依愛。當知求即是思。又說。若小兒從生習慈。能起惡業思惡業不。不也世尊。是義名求欲造惡業。又說業者若思。思已是中思是意業。思已是身口業。思已名為求已。又和利經中說尼延子斷冷水受暖水。死時求冷水。竟不得而死。生意著天。是則以思冷故生。故知求即是思。問曰。汝言求是思者。此是愛相非是思也。所以者何。有因有緣經中說。癡人所求即是愛也。又大因經中說。因愛故求等。又經中說。苦者多求。樂者不求。又說。若人慾行五欲。欲即是求。又說愛因緣取。先求后取。求即是愛。是故汝以求為思是事不然。又汝言愿是思者。是亦不然。所以者何。和利經中說不思造業業則不重。不思名不先知。世間亦以知為思。如言云何智者能為是事。誰有思者當作是事。此語義名智者。故知知即是思。答曰。愿名為集。欲分愿名思。如人愿言我未來世得如是身。問曰。若欲分愿是思者。則無無漏思。又思為愛因。如經中說若知見意思食即知見斷三愛。故知思是愛因。答曰。汝言無無漏思。我亦不說有無漏思。所以者何。作起行相故名為思。無漏法無起作相。故思是作起非滅法也。又汝言思是愛因。是亦不然。所以者何。思為愛果。亦是愛分非愛
【現代漢語翻譯】 現代漢語譯本 戲論（prapañca，指虛妄分別）。作起依愛（utpatti-niketa-sneha，指產生和依賴於愛的行為）。隨有我處則有動念戲論。作起依愛。若作起法說名依愛。當知求即是思。又說。若小兒從生習慈。能起惡業思惡業不？不也，世尊（Bhagavan，佛陀的尊稱）。是義名求欲造惡業。又說業者若思。思已是中思是意業。思已是身口業。思已名為求已。又《和利經》中說尼延子（Nigantha，耆那教徒）斷冷水受暖水。死時求冷水。竟不得而死。生意著天。是則以思冷故生。故知求即是思。問曰：汝言求是思者，此是愛相非是思也。所以者何？《有因有緣經》中說，癡人所求即是愛也。又《大因經》中說，因愛故求等。又經中說，苦者多求，樂者不求。又說，若人慾行五欲，欲即是求。又說愛因緣取，先求后取。求即是愛。是故汝以求為思是事不然。又汝言愿是思者，是亦不然。所以者何？《和利經》中說不思造業業則不重。不思名不先知。世間亦以知為思。如言云何智者能為是事？誰有思者當作是事？此語義名智者。故知知即是思。答曰：愿名為集。欲分愿名思。如人愿言我未來世得如是身。問曰：若欲分愿是思者，則無無漏思。又思為愛因。如經中說若知見意思食即知見斷三愛。故知思是愛因。答曰：汝言無無漏思，我亦不說有無漏思。所以者何？作起行相故名為思。無漏法無起作相。故思是作起非滅法也。又汝言思是愛因，是亦不然。所以者何？思為愛果，亦是愛分非愛。
【English Translation】 English version Proliferation (prapañca, referring to false discriminations). Arising and depending on love (utpatti-niketa-sneha, referring to actions that arise from and depend on love). Wherever there is a sense of 'I', there are thoughts and proliferations. Arising and depending on love. If arising dharmas are called depending on love, then know that seeking is thinking. Furthermore, it is said: If a child from birth practices loving-kindness, can he generate evil karma by thinking of evil? No, Venerable One (Bhagavan, a title for the Buddha). This means that seeking is desiring to create evil karma. It is also said that karma is thinking; thinking is mental karma. Having thought is bodily and verbal karma. Having thought is called having sought. Moreover, in the Horrible Sutra, it is said that the Nigantha (Nigantha, Jain ascetics) stopped using cold water and used warm water. When he was dying, he sought cold water but could not obtain it and died. His mind was attached to heaven. This means he was born because of thinking of cold. Therefore, know that seeking is thinking. Question: You say that seeking is thinking, but this is a characteristic of love, not thinking. Why? The Sutra on Causes and Conditions says that what a foolish person seeks is love. Also, the Great Cause Sutra says that because of love, there is seeking, etc. Also, the sutra says that those who suffer seek more, and those who are happy do not seek. It also says that if a person desires to engage in the five desires, desire is seeking. It also says that love is the cause of grasping; first seeking, then grasping. Seeking is love. Therefore, your considering seeking as thinking is not correct. Furthermore, you say that wishing is thinking, but that is also not correct. Why? The Horrible Sutra says that if one does not think before creating karma, the karma is not heavy. Not thinking means not knowing beforehand. The world also considers knowing as thinking. For example, it is said: How can a wise person do this? Who with thought would do this? This means a wise person. Therefore, know that knowing is thinking. Answer: Wishing is called accumulation. Dividing desire and wishing is called thinking. For example, a person wishes, 'In the future, may I obtain such a body.' Question: If dividing desire and wishing is thinking, then there is no undefiled thinking. Furthermore, thinking is the cause of love. As the sutra says, if one knows, sees, thinks, and eats food, then one knows, sees, and cuts off the three loves. Therefore, know that thinking is the cause of love. Answer: You say there is no undefiled thinking, but I also do not say there is undefiled thinking. Why? Because thinking is called arising and acting. Undefiled dharmas have no arising and acting characteristics. Therefore, thinking is arising and not a destructive dharma. Furthermore, you say that thinking is the cause of love, but that is also not correct. Why? Thinking is the result of love, and it is also a part of love, not love itself.
因也。以果斷故說因斷。謂意思食斷故三愛斷。行等因緣眾皆以是答。故知愛分是思。愛有二種。有因。有果。因名愛。果為求。求即是思。問曰。若因時名愛。果時名思。則思非愛分。所以者何。若法在因相異在果相異。故知思非愛分。如有因有緣經中說癡人所求即名為愛。愛者所作即名為業。是故思墮業相。故與愛異。若人貪此事故求是事。是故從貪生求。求即是思。是故貪為思因。答曰。我先說愛分是思愛分即是愛。但愛初起名貪。貪已名求。又汝言愿者。是事不然。所以者何。愿是思分。先愿名業。后業迴向。問曰。思與意為一為異。答曰。意即是思。如法句中說噁心所作所說皆受苦果。善心亦爾。故知意即是思。若意非即是思。何者為意業。意業名意行緣中。是故思即是意。雖總相說意行名思。而思多在善不善中說。是思有眾多分。若人為他眾生求善求惡。爾時名思。若求未得事爾時名求。若求後身爾時名愿。故知一思以種種名說。
觸品第八十五
識在緣中是名為觸。以三事和合名觸。是非觸相。所以者何。根不到緣。是故根緣不應和合。以此三事能取緣故名為和合。問曰。別有心數法名觸。所以者何。十二因緣中說觸因緣受。又說觸為受想行等因。若法無者云何為因。故知有此心數法名為
【現代漢語翻譯】 現代漢語譯本：是『因』（hetu）。因為果斷的緣故，所以說『因斷』。意思是說，因為意思食斷了，所以三種愛（trsna）也斷了。『行』（samskara）等因緣眾，都用這個來回答。因此可知，愛的部分是『思』（cetanā）。愛有兩種：有因的愛，有果的愛。因叫做『愛』，果叫做『求』（paryesana）。『求』就是『思』。問：如果因的時候叫做『愛』，果的時候叫做『思』，那麼『思』就不是『愛』的一部分了。為什麼呢？如果法在因的階段和在果的階段不同，那麼就知道『思』不是『愛』的一部分。例如，在有因有緣經中說，愚癡人所追求的就叫做『愛』，由『愛』所作的就叫做『業』（karma）。因此，『思』屬於『業』的範疇，所以和『愛』不同。如果人貪圖這件事，所以追求這件事，因此從貪生出追求，追求就是『思』，因此貪是『思』的因。答：我先前說，愛的部分是『思』，愛的部分就是愛。只是愛最初生起的時候叫做『貪』（lobha），貪之後叫做『求』。又你說『愿』（prarthana）這件事，是不對的。為什麼呢？『愿』是『思』的一部分。先有『愿』，叫做『業』，後來的『業』迴向。問：『思』和『意』（manas）是一還是異？答：『意』就是『思』。如《法句經》（Dharmapada）中說，噁心所作所說，都會受到苦果；善心也是這樣。因此可知，『意』就是『思』。如果『意』不是『思』，那麼什麼叫做『意業』（manas-karma）？『意業』叫做『意行緣』。因此，『思』就是『意』。雖然總的來說，『意行』叫做『思』，但是『思』多在善和不善中說。這個『思』有很多部分。如果人為其他眾生求善求惡，這個時候叫做『思』。如果追求還沒有得到的事，這個時候叫做『求』。如果追求後世，這個時候叫做『愿』。因此可知，一個『思』用種種名稱來說。
觸品第八十五
『識』（vijnana）在緣中，這叫做『觸』（sparśa）。因為三事和合，叫做『觸』，這不是『觸』的相。為什麼呢？根（indriya）不到緣（alambana），因此根和緣不應該和合。因為這三件事能夠取緣的緣故，所以叫做和合。問：另外有心數法（caitta）叫做『觸』。為什麼呢？在十二因緣（dvadasanga-pratityasamutpada）中說，『觸』因緣『受』（vedana）。又說『觸』是『受』、『想』（samjna）、『行』（samskara）等的因。如果法沒有，怎麼能作為因呢？因此可知，有這個心數法叫做『觸』。
【English Translation】 English version: It is 『hetu』 (cause). Because of the decisiveness of the result, it is said that the 『cause is severed.』 It means that because the nutriment of intention is severed, the three kinds of 『trsna』 (craving) are also severed. The aggregates of 『samskara』 (volitional formations) and other causal conditions are all answered with this. Therefore, it can be known that a part of craving is 『cetanā』 (volition). There are two kinds of craving: craving that has a cause and craving that has a result. The cause is called 『craving,』 and the result is called 『paryesana』 (seeking). 『Seeking』 is 『cetanā』 (volition). Question: If it is called 『craving』 at the time of the cause and 『volition』 at the time of the result, then 『volition』 is not a part of 『craving.』 Why? If the dharma is different at the stage of the cause and different at the stage of the result, then it is known that 『volition』 is not a part of 『craving.』 For example, in the sutra on causes and conditions, it is said that what a foolish person seeks is called 『craving,』 and what is done by 『craving』 is called 『karma』 (action). Therefore, 『volition』 belongs to the category of 『karma,』 so it is different from 『craving.』 If a person is greedy for this matter, so he seeks this matter, therefore seeking arises from greed, seeking is 『volition,』 therefore greed is the cause of 『volition.』 Answer: I said earlier that a part of craving is 『volition,』 and a part of craving is craving. It is just that when craving first arises, it is called 『lobha』 (greed), and after greed, it is called 『seeking.』 Also, what you say about 『prarthana』 (aspiration) is not correct. Why? 『Aspiration』 is a part of 『volition.』 First, there is 『aspiration,』 which is called 『karma,』 and later the 『karma』 is dedicated. Question: Are 『cetanā』 (volition) and 『manas』 (mind) the same or different? Answer: 『Manas』 is 『cetanā.』 As it is said in the 『Dharmapada』 (Verses on the Dharma), what is done and said with an evil mind will receive bitter results; the same is true for a good mind. Therefore, it can be known that 『manas』 is 『cetanā.』 If 『manas』 is not 『cetanā,』 then what is called 『manas-karma』 (mental action)? 『Manas-karma』 is called 『the condition of mental action.』 Therefore, 『cetanā』 is 『manas.』 Although generally speaking, 『mental action』 is called 『cetanā,』 『cetanā』 is mostly spoken of in terms of good and bad. This 『cetanā』 has many parts. If a person seeks good or evil for other beings, at this time it is called 『cetanā.』 If seeking something that has not yet been obtained, at this time it is called 『seeking.』 If seeking a future life, at this time it is called 『aspiration.』 Therefore, it can be known that one 『cetanā』 is spoken of with various names.
Chapter Eighty-Five on Contact
『Vijnana』 (consciousness) in relation to an object is called 『sparśa』 (contact). Because three things come together, it is called 『contact,』 this is not the characteristic of 『contact.』 Why? The 『indriya』 (sense faculty) does not reach the 『alambana』 (object), therefore the sense faculty and the object should not come together. Because these three things are able to grasp the object, it is called coming together. Question: There is another 『caitta』 (mental factor) called 『contact.』 Why? In the 『dvadasanga-pratityasamutpada』 (Twelve Links of Dependent Origination), it is said that 『vedana』 (feeling) arises from the condition of 『contact.』 It is also said that 『contact』 is the cause of 『vedana,』 『samjna』 (perception), 『samskara』 (volitional formations), etc. If the dharma does not exist, how can it be a cause? Therefore, it can be known that there is this mental factor called 『contact.』
觸。又六六經中說六觸眾。又經中說應觀無明等觸。若說成假法諸因。不應復別說假法。又經中有二種觸。一三事和合觸。二三事和合故觸。故知觸有二種。一有自體。二是假名。如日珠牛糞。三事異火。月珠異水。地等異牙。如是觸異。眼等有何咎耶。又如諸比丘和合不異比丘。諸陰和合不異諸陰。二木和合不異二木。二手和合不異二手。眾病和合不異眾病。觸亦如是。不異眼等復有何咎。答曰。我先說心能取緣爾時名觸。是故心時為因。識生然後受等法生。六六經中亦說。爾時名觸。是有道理。又我等不受此二種觸。常言三事和合名觸。設復有是二種觸。經違法相故亦應棄捨。是觸引經非因。又若是觸異如水火者。作亦應異。而實不見別有異作。故知此觸不異三事。又若觸是心數則與余心數異。所以者何。觸是諸心數緣而觸。非觸緣以生異。故非心數法。問曰。以觸勝故觸緣。心數非觸緣。觸如受緣愛非愛緣受答曰。觸有何勝相而余心數無。應說其相。而實不可說。是故非因。受是初時愛是后時。故受緣愛非愛緣受。又若觸是別心數法應說其相。而實不可說。當知不異。又佛于異法中亦說觸名。如說若有苦惱來觸人身。又說受樂觸不放逸。受苦觸不瞋。此于受中說觸名字。又佛語箭毛鬼言。汝觸粗澀不可近身。如
【現代漢語翻譯】 現代漢語譯本： 關於『觸』（Sparsha，感官接觸）。在《六六經》（Shashṭha Sūtra）中，提到了六觸眾（六種感官接觸的集合）。另外，經文中也說應該觀察無明（Avidyā，無知）等所生的觸。如果說觸是構成假法（虛幻之法）的諸因，就不應該再單獨說假法。而且，經文中有兩種觸：一是三事和合的觸，二是三事和合『故』（所生）的觸。因此可知，觸有兩種：一種是有自體的，一種是假名安立的。比如，太陽、珠子和牛糞三者不同於火；月亮和珠子不同於水；地等不同於牙齒。這樣，觸與眼等根（Indriya）不同，又有什麼過失呢？又比如，眾多比丘（Bhikṣu，佛教僧侶）的和合不異於比丘；諸陰（Skandha，五蘊）的和合不異於諸陰；兩根木頭的和合不異於兩根木頭；兩隻手的和合不異於兩隻手；眾病的和合不異於眾病。觸也是如此，不異於眼等根，又有什麼過失呢？ 答：我先前說，心能取緣（對像）的時候，就名為觸。所以，心是觸的因，識（Vijñāna，意識）生起之後，受（Vedanā，感受）等法才生起。《六六經》中也說，那時名為觸，這是有道理的。而且，我們不接受這兩種觸的說法，常說三事和合名為觸。假設真有這兩種觸，因為與經文的法相（Dharma-lakṣaṇa，法的特徵）相違背，也應該捨棄。這種觸的引證不是正因。而且，如果觸與水火等不同，它的作用也應該不同。但實際上沒有看到有別的作用，所以可知，這種觸不異於三事。而且，如果觸是心數法（Caitasika，心所法），就應該與其他心數法不同。為什麼呢？因為觸是諸心數法的緣，而觸不是由其他心數法為緣而生起的。所以，觸不是心數法。 問：因為觸殊勝，所以觸能作為心數法的緣，而不是心數法作為觸的緣。觸就像受能作為愛的緣，而不是愛作為受的緣。 答：觸有什麼殊勝的相，而其他心數法沒有呢？應該說出它的相，但實際上說不出來。所以，這個理由不成立。受是最初的，愛是後來的，所以受能作為愛的緣，而不是愛作為受的緣。而且，如果觸是別於其他心數法的法，就應該說出它的相，但實際上說不出來，應當知道觸不異於其他心數法。而且，佛在不同的法中也說了觸的名字，比如，『如果有苦惱來觸人身』，又說『感受快樂的觸時不放逸，感受痛苦的觸時不生瞋』。這是在受中說了觸的名字。而且，佛對箭毛鬼說：『你觸起來粗澀，不可近身』。
【English Translation】 English version: On 『Sparsha』 (contact). In the Shashṭha Sūtra (The Six-Six Discourse), the six aggregates of contact are mentioned. Furthermore, the sutras also state that one should contemplate the contact arising from ignorance (Avidyā). If contact is said to be the cause of conditioned dharmas (illusory phenomena), then conditioned dharmas should not be mentioned separately. Moreover, there are two types of contact mentioned in the sutras: one is the contact of the combination of three things, and the other is the contact 『because』 of the combination of three things. Therefore, it can be known that there are two types of contact: one that has its own entity, and one that is nominally established. For example, the sun, a pearl, and cow dung are different from fire; the moon and a pearl are different from water; earth and so on are different from teeth. Thus, what fault is there if contact is different from the sense faculties (Indriya) such as the eye? Also, for example, the combination of many monks (Bhikṣu) is not different from monks; the combination of the aggregates (Skandha) is not different from the aggregates; the combination of two pieces of wood is not different from two pieces of wood; the combination of two hands is not different from two hands; the combination of many diseases is not different from many diseases. Contact is also like this, not different from the sense faculties such as the eye, so what fault is there? Answer: I said earlier that when the mind can grasp an object, it is called contact. Therefore, the mind is the cause of contact, and after consciousness (Vijñāna) arises, feelings (Vedanā) and other dharmas arise. The Shashṭha Sūtra also says that it is called contact at that time, which is reasonable. Moreover, we do not accept these two types of contact, and we often say that the combination of three things is called contact. Assuming that there are indeed these two types of contact, they should also be abandoned because they contradict the characteristics of the Dharma (Dharma-lakṣaṇa) in the sutras. This citation of contact is not a valid reason. Moreover, if contact is different like water and fire, its function should also be different. But in reality, no other function is seen, so it can be known that this contact is not different from the three things. Moreover, if contact is a mental factor (Caitasika), it should be different from other mental factors. Why? Because contact is the condition for all mental factors, but contact is not caused by other mental factors. Therefore, contact is not a mental factor. Question: Because contact is superior, contact can be the condition for mental factors, but mental factors are not the condition for contact. Contact is like feeling being the condition for craving, but craving is not the condition for feeling. Answer: What superior aspect does contact have that other mental factors do not have? Its aspect should be stated, but in reality, it cannot be stated. Therefore, this reason is not valid. Feeling is initial, and craving is later, so feeling can be the condition for craving, but craving is not the condition for feeling. Moreover, if contact is a dharma different from other mental factors, its aspect should be stated, but in reality, it cannot be stated. It should be known that contact is not different from other mental factors. Moreover, the Buddha also mentioned the name of contact in different dharmas, such as, 『If suffering comes and touches the human body,』 and also said, 『When experiencing pleasant contact, do not be negligent; when experiencing painful contact, do not be angry.』 This is mentioning the name of contact in feeling. Moreover, the Buddha said to the arrow-hair ghost: 『You feel rough and cannot be approached.』
世間說火觸是樂。亦說觸為食。亦言手觸。此等皆于身識所知事中說觸名字。又余處說盲不觸色。亦於色等緣中說觸名字。是觸語不定故。非別有此心數法。若說觸是心數則與觸相相違。所以者何。佛說三事和合故名觸。故知實無別心數法。若法來在身皆名為觸。又隨能與受等心數作因。爾時與名為觸。
念品第八十六
心作發名念。此念是作發相。故唸唸能更生異心。又說。念相能成辦事。如經中說若眼內入不壞色。外入在現前。是中若無能生異心念者。則眼識不生。問曰。諸識知皆以念力生不。答曰不也。所以者何。諸識知生不必定。或以作發力生。如強除欲等。或以根力故生。如明目者能察毫端。或以緣力故生。如遠見燈不見其動。或善習故生。如工巧等。或以諦取相故生。如所著色。或法自應生。如劫盡時禪。或以時節故生。如短命眾生噁心。或以生處故生。如牛羊等心。或隨身力故生。如男女等心。或隨年故生。如小兒等心。或以疲倦故生。或以業力故生。如受諸欲。或以定力故生。如繫心一處知識增長。或以畢定故生。如次無礙道必生解脫。或以久厭故生。如厭辛苦則思甜味。或隨所樂故生。如對色等。或樂觀色不喜聽聲。青等亦爾。或以細軟故生。如毛入目則生苦心。余處不然。或以苦滅
【現代漢語翻譯】 現代漢語譯本： 世間說火的接觸是快樂的。也說接觸是食物。也說手的接觸。這些都是在身體意識所知的事物中說『接觸』這個名字。另外，在其他地方說盲人不能接觸顏色，也在顏色等緣起中說『接觸』這個名字。因為『接觸』這個詞語的用法不固定，所以沒有另外一個叫做『觸』的心所法。如果說『觸』是心所，就與『觸』的相違背。為什麼這麼說呢？佛說三種事物和合才叫做『觸』。所以知道實際上沒有另外的心所法。如果有一個法來到身體，都叫做『觸』。又隨著它能作為感受等心所的因，那時就給它起名叫『觸』。
念品第八十六
心生起作用叫做『念』（Smrti，記憶，憶念）。這個『念』是生起作用的相。所以唸唸能夠不斷產生不同的心。又說，『念』的相能夠成就辦事。如經中所說，如果眼睛的內入處（眼根）沒有損壞，外入處（顏色）也在眼前，如果其中沒有能夠產生不同心的『念』，那麼眼識就不會產生。問：各種識的產生都是依靠『念』的力量嗎？答：不是的。為什麼呢？各種識的產生不一定。或者依靠生起作用的力量產生，如努力去除慾望等。或者依靠根的力量產生，如視力好的人能夠看清毫毛的末端。或者依靠緣的力量產生，如遠距離看到燈，卻看不到它的晃動。或者依靠善於習慣而產生，如工匠的技藝等。或者依靠認真執取相而產生，如對所執著的顏色。或者法本身就應該產生，如劫末時的禪定。或者依靠時節而產生，如短命眾生的噁心。或者依靠所生的處所而產生，如牛羊等的心。或者隨著身體的力量而產生，如男女等的心。或者隨著年齡而產生，如小孩等的心。或者依靠疲倦而產生。或者依靠業力而產生，如感受各種慾望。或者依靠定力而產生，如將心繫於一處，知識增長。或者依靠必定而產生，如次第無礙道必定產生解脫。或者依靠長久的厭倦而產生，如厭倦辛苦則思念甜味。或者隨著所喜好而產生，如面對顏色等。或者喜歡看顏色而不喜歡聽聲音，青色等也是這樣。或者依靠細軟而產生，如毛髮進入眼睛則產生痛苦的心，其他地方則不然。或者依靠痛苦的滅除。
【English Translation】 English version: The world says that the touch of fire is pleasure. It also says that touch is food. It also speaks of the touch of the hand. All these speak of the name 'touch' in things known by body consciousness. Also, elsewhere it is said that the blind do not touch colors, and the name 'touch' is also spoken of in the conditions of color and so on. Because the usage of the word 'touch' is not fixed, there is no separate mental factor called 'touch' (Sparśa). If it is said that 'touch' is a mental factor, it contradicts the characteristic of 'touch'. Why is this? The Buddha said that the combination of three things is called 'touch'. Therefore, it is known that there is actually no separate mental factor. If a dharma comes to the body, it is all called 'touch'. And according to its ability to act as a cause for feelings and other mental factors, at that time it is given the name 'touch'.
Chapter Eighty-Six on Mindfulness (Smrti)
The arising of the mind is called 'mindfulness' (Smrti). This 'mindfulness' is the characteristic of arising. Therefore, moment by moment, it can constantly produce different minds. It is also said that the characteristic of 'mindfulness' can accomplish tasks. As it is said in the sutras, if the internal entry (eye faculty) of the eye is not damaged, and the external entry (color) is present, if there is no 'mindfulness' that can produce a different mind, then eye consciousness will not arise. Question: Do all consciousnesses arise by the power of 'mindfulness'? Answer: No. Why? The arising of various consciousnesses is not fixed. Or it arises by the power of arising, such as striving to remove desires. Or it arises by the power of the faculty, such as a person with good eyesight being able to see the tip of a hair. Or it arises by the power of conditions, such as seeing a lamp from a distance but not seeing its flickering. Or it arises by being skilled through habit, such as the skills of a craftsman. Or it arises by earnestly grasping at appearances, such as attachment to a particular color. Or the dharma itself should arise, such as the samadhi at the end of a kalpa. Or it arises due to the season, such as the evil mind of short-lived beings. Or it arises due to the place of birth, such as the minds of cattle and sheep. Or it arises according to the power of the body, such as the minds of men and women. Or it arises according to age, such as the minds of children. Or it arises due to fatigue. Or it arises due to karma, such as experiencing various desires. Or it arises due to the power of samadhi, such as focusing the mind in one place, and knowledge increases. Or it arises due to certainty, such as the path of immediate liberation (anantarya-marga) necessarily producing liberation. Or it arises due to prolonged weariness, such as being weary of hardship and then thinking of sweetness. Or it arises according to what is liked, such as facing colors and so on. Or one likes to look at colors but does not like to listen to sounds, and the same is true of blue and other colors. Or it arises due to fineness and softness, such as a hair entering the eye and causing a painful mind, but it is not so elsewhere. Or it arises due to the cessation of suffering.
故生。如除目患則食得味。或以滅障故生。如除欲等則知其過。或漸次故生。如因下生中因中生上。或隨所偏故生。問曰。若一切知識皆次第相屬。何故說無能生異心念耶。答曰。為外道故。外道等說神意合故知識生。為破此語示諸知識屬次第緣。故如是言。若無能生異心念者。知識不生。所以者何。以次第緣故則知識有因。一一而生。又隨所偏處一一識生。譬如伐樹隨傾而倒。又先說諸識不一時生。以是因緣故知諸識一一次第生。又諸識法應次第而生。不待神意和合。如外物根莖枝葉華實次第而生。內法亦如是。一一知識次第而生。是念二種。一正。二邪。正謂順理。如說正問正難。是名可答有理難問。又問諸法實相無常性等。是名為正。又隨所能成故名為正。故知隨順道念真實念等名為正念。又隨人時念名為正念。如多欲人不凈觀為正念。心沒時發相為正念。與此相違名為邪念。正念能生一切功德。邪念能起一切煩惱。
欲品第八十七
心有所須是名為欲。所以者何。經言欲欲。以須諸欲故名欲欲。又經中說。欲為法本。以欲求故得一切法。故名法本。又說。若諸比丘深欲我法。法則久住。若一心所須名為深欲。又如意足中言欲三昧精進三昧心三昧思惟三昧。隨心所須名欲。是欲法以精進助修集定慧
【現代漢語翻譯】 現代漢語譯本 因此產生（知識）。例如，去除眼疾后就能品嚐到食物的滋味。或者因為消除障礙而產生（知識）。例如，去除慾望等就能知道它們的過患。或者因為漸次（修習）而產生（知識）。例如，因為下品（禪定）而生中品（禪定），因為中品（禪定）而生上品（禪定）。或者隨著所偏重（的方面）而產生（知識）。 問：如果一切知識都次第相屬，為什麼說沒有能產生不同心念的（東西）呢？ 答：這是爲了反駁外道。外道等說神意結合所以知識產生。爲了破斥這種說法，表明諸知識屬於次第緣起，所以這樣說。如果沒有能產生不同心念的（東西），知識就不會產生。為什麼呢？因為次第緣故，知識有因，一一產生。又隨著所偏重之處，一一識產生。譬如砍伐樹木，隨著傾斜的方向而倒下。又先前說過諸識不是同時產生的。因為這些因緣，所以知道諸識一次第地產生。又諸識法應當次第而生，不等待神意和合。如外物根莖枝葉華實次第而生，內法也是這樣。一一知識次第而生。 念有兩種：一是正念，二是邪念。正念是指順應道理，如說正問正難，這是可以回答的有理的提問。又如提問諸法實相、無常性等，這稱為正念。又如隨著所能成就（的目標）而稱為正念。所以知道隨順於道的念、真實的念等稱為正念。又如隨著人、時（的不同）而（有不同的）念稱為正念。如多欲之人，以不凈觀為正念；心沉沒時，以發起（光明）相為正念。與此相反的稱為邪念。正念能產生一切功德，邪念能生起一切煩惱。
欲品第八十七
心中有所需求，這稱為欲（chanda）。為什麼呢？經中說『欲欲』，因為需要諸欲，所以名為欲欲。又經中說，欲為法本，因為有欲求，所以能得到一切法，故名法本。又說，如果諸比丘深深地渴求我的法，法則能長久住世。如果一心所需求，稱為深欲。又如如意足中說欲三昧、精進三昧、心三昧、思惟三昧，隨著心所需求，名為欲。這種欲法，以精進幫助修習，修集定慧。
【English Translation】 English version Therefore, it arises. For example, when eye disease is removed, one can taste the flavor of food. Or it arises because of eliminating obstacles. For example, when desire, etc., are removed, one knows their faults. Or it arises gradually. For example, from the lower (dhyana) arises the middle (dhyana), and from the middle (dhyana) arises the higher (dhyana). Or it arises according to what is emphasized. Question: If all knowledge is sequentially related, why is it said that there is nothing that can generate a different thought? Answer: This is for the sake of refuting externalists (外道, wàidào, non-Buddhist schools). Externalists, etc., say that knowledge arises because of the union of spirit and intention. To refute this statement and to show that all knowledge belongs to sequential conditions, it is said in this way. If there is nothing that can generate a different thought, knowledge will not arise. Why? Because of sequential conditions, knowledge has a cause and arises one by one. Also, according to what is emphasized, each consciousness arises. It is like felling a tree, which falls in the direction it is leaning. Also, it was previously said that the consciousnesses do not arise simultaneously. Because of these conditions, it is known that the consciousnesses arise one by one in sequence. Also, the dharmas of consciousness should arise sequentially, not waiting for the union of spirit and intention. Just as external things, roots, stems, branches, leaves, flowers, and fruits arise sequentially, so too are internal dharmas. Each consciousness arises sequentially. There are two kinds of mindfulness: right mindfulness and wrong mindfulness. Right mindfulness refers to conforming to reason, such as speaking of right questions and right difficulties, which are reasonable questions that can be answered. Also, asking about the true nature of all dharmas, impermanence, etc., is called right mindfulness. Also, it is called right mindfulness according to what can be accomplished. Therefore, it is known that mindfulness that accords with the path, true mindfulness, etc., is called right mindfulness. Also, mindfulness that accords with the person and time is called right mindfulness. For example, for a person with much desire, the contemplation of impurity is right mindfulness; when the mind is sinking, generating the appearance (of light) is right mindfulness. The opposite of this is called wrong mindfulness. Right mindfulness can generate all merits, and wrong mindfulness can give rise to all afflictions.
Chapter Eighty-Seven on Desire
What is needed in the mind is called desire (chanda). Why? The sutra says 'desire, desire,' because one needs various desires, it is called desire, desire. Also, it is said in the sutras that desire is the root of dharma, because with desire one seeks and obtains all dharmas, therefore it is called the root of dharma. Also, it is said that if the bhikshus deeply desire my dharma, then the dharma will abide long. If what is needed by the one mind is called deep desire. Also, as in the supernatural power of will, it speaks of the samadhi of desire, the samadhi of vigor, the samadhi of mind, the samadhi of reflection; according to what the mind needs, it is called desire. This dharma of desire, with the help of vigor, cultivates, gathers, and establishes samadhi and wisdom.
。從此四事所須皆得名如意分。又說。汝欲飛去。有一比丘常好讀誦。是人修禪得阿羅漢。不復讀誦。有天問言。汝常好誦。今何故不誦。比丘言。我本未離欲故須欲經書。今離三界不復須也。所有經書禪定智慧聖人皆說是可舍法。故知以須為欲因所須故貪于諸欲。是名貪慾。
喜品第八十八
若心好樂是名為喜。如說眾生性類相從。喜惡隨惡好善從善。是名為喜。問曰。性不名喜。所以者何。佛知眾生種種諸性是性智力。知種種喜是欲智力。故知性喜各異。答曰。久修集心則名為性。隨性生喜。是故知久集心名性智力。智隨性生喜名欲智力。故說眾生隨性相從長集噁心則好喜惡。久集善心則喜樂善。若寒者喜熱。是現在因緣不從性生。是為性喜差別。
信品第八十九
必定是信相。問曰。必定是慧相。必定名斷疑。是名慧相。答曰。未自見法。隨賢聖語心得清凈。是名為信。問曰。若然者。自見法已不應有信。答曰。然阿羅漢名不信者。如法句中說不信者不知恩者。名為上人。又經中說。世尊。我於是事隨佛語信若自見法心得清凈。是名為信。先聞法后以身證。作如是念。此法真實諦不虛誑。心得清凈。是名為信。在四信中。譬如病人先信師語服藥差病。然後于師生清凈心。是名為信。是
【現代漢語翻譯】 現代漢語譯本：從此四事所需之物都能得到，名為如意分。又說：『你想要飛走。』有一位比丘（bhikkhu，佛教僧侶）經常喜歡讀誦經文。這個人修習禪定，證得阿羅漢果（Arhat，已證悟的聖人）。不再讀誦經文。有天人問他說：『你過去經常喜歡讀誦經文，現在為什麼不讀誦了？』比丘說：『我過去沒有脫離慾望，所以需要慾望相關的經書。現在我已經脫離三界（Trailokya，欲界、色界、無色界），不再需要了。』所有的經書、禪定、智慧，聖人都說這是可以捨棄的法。所以知道因為需要才產生慾望，因為有所需才貪戀各種慾望。這叫做貪慾。
喜品第八十八
如果內心喜愛快樂，這叫做喜。如經文所說，眾生的習性類別互相跟隨，喜歡邪惡的跟隨邪惡，喜愛善良的跟隨善良。這叫做喜。有人問：『習性不應該叫做喜。』為什麼呢？佛陀知道眾生種種不同的習性，這是性智力（knowledge of nature）。知道種種不同的喜，這是欲智力（knowledge of desire）。所以知道習性和喜是不同的。回答說：『長期修習積累的心就叫做習性。』隨著習性產生喜。因此知道長期積累的心叫做性智力。智慧隨著習性產生喜，叫做欲智力。所以說眾生隨著習性互相跟隨，長期積累噁心就喜歡邪惡。長期積累善心就喜歡善良。如果寒冷的人喜歡溫暖，這是現在的因緣，不是從習性產生的。這就是習性和喜的區別。
信品第八十九
必定是信的相狀。有人問：『必定是智慧的相狀。必定意味著斷除疑惑。這叫做智慧的相狀。』回答說：『還沒有親自見到法，跟隨賢聖的教導，內心得到清凈。這叫做信。』有人問：『如果這樣，親自見到法之後就不應該有信了。』回答說：『是的，阿羅漢被稱為不信者。』如《法句經》（Dhammapada，佛教經典）中所說，『不信者、不知恩者，被稱為上人。』又有經文中說：『世尊，我對於這件事跟隨佛陀的教導而相信，如果親自見到法，內心得到清凈。這叫做信。』先聽聞佛法，然後用自身去驗證。這樣想：『這個法真實不虛假。』內心得到清凈。這叫做信。在四種信心中，譬如病人先相信醫生的診斷，服藥治好了病。然後對醫生產生清凈心。這叫做信。
【English Translation】 English version: From this, all necessities for these four things are obtained, called 'as-you-wish' division. Furthermore, it is said: 'If you wish to fly away.' There was a bhikkhu (Buddhist monk) who constantly enjoyed reciting scriptures. This person cultivated meditation and attained Arhatship (Arhat, an enlightened being). He no longer recited scriptures. A deva (deity) asked him: 'You used to enjoy reciting scriptures, why do you not recite them now?' The bhikkhu replied: 'I had not yet detached from desires, so I needed scriptures related to desires. Now that I have detached from the three realms (Trailokya, realm of desire, realm of form, realm of formlessness), I no longer need them.' All scriptures, meditation, and wisdom, the sages all say that these are dharmas (teachings) that can be relinquished. Therefore, it is known that desire arises from need, and greed for various desires arises from what is needed. This is called greed.
Chapter Eighty-Eight: Joy
If the mind delights in pleasure, this is called joy. As it is said in the scriptures, beings follow their kind according to their nature. Those who like evil follow evil, and those who like good follow good. This is called joy. Someone asks: 'Nature should not be called joy.' Why? The Buddha knows the various natures of beings, this is the power of knowledge of nature. He knows the various joys, this is the power of knowledge of desire. Therefore, it is known that nature and joy are different. The answer is: 'A mind cultivated and accumulated for a long time is called nature.' Joy arises according to nature. Therefore, it is known that a mind accumulated for a long time is called the power of knowledge of nature. Wisdom arises according to nature, called the power of knowledge of desire. Therefore, it is said that beings follow their nature, and those who accumulate evil minds for a long time will like evil. Those who accumulate good minds for a long time will like good. If a cold person likes warmth, this is a present condition and does not arise from nature. This is the difference between nature and joy.
Chapter Eighty-Nine: Faith
Certainty is the characteristic of faith. Someone asks: 'Certainty is the characteristic of wisdom. Certainty means eliminating doubt. This is called the characteristic of wisdom.' The answer is: 'Having not personally seen the Dharma (teachings), the mind becomes pure by following the words of the virtuous and noble. This is called faith.' Someone asks: 'If that is the case, then after personally seeing the Dharma, there should be no faith.' The answer is: 'Yes, an Arhat (enlightened being) is called a non-believer.' As it is said in the Dhammapada (Buddhist scripture), 'A non-believer, one who does not know gratitude, is called a superior person.' Furthermore, it is said in the scriptures: 'World Honored One, I believe in this matter according to the Buddha's teachings, and if I personally see the Dharma, my mind becomes pure. This is called faith.' First, one hears the Dharma, and then one verifies it with one's own body. One thinks like this: 'This Dharma is true and not false.' The mind becomes pure. This is called faith. Among the four kinds of faith, it is like a patient who first believes the doctor's diagnosis and takes medicine to cure the illness. Then, a pure mind arises towards the doctor. This is called faith.
信二種。一從癡生。一從智生。從癡生者。不思善惡。于富蘭那等惡師所生凈心。從智生者。如四信中。于佛等生凈心。是信三種。善不善無記。問曰。是不善信即是煩惱。大地中不信法非是信也。答曰。非不信法信是凈相。是不善信亦是凈相。若不爾則不善受不應名受。而實不然。故有三種差別。若信在根數隨順解脫。在三十七品則定是善。
勤品第九十
心行動發是名為勤。常依余法若憶念若定。于中發動一心常行。是名為勤。勤有三種。善不善無記。若在四正勤中是名為善。余不名善行者。若信不善過患。善法利益。然後生勤為斷不善。集善法故。故次信根說精進根。是勤入善法中名曰精進。能為一切利益之本。以此精進助憶等法。能得大果。如火得風多所焚燒。
憶品第九十一
知先所更是名為憶。如經中說久遠所更能憶不忘。是名為憶。問曰。此憶在三世中。所以者何。經中說。憶一切皆宜。又此憶在四憶處。是四憶處亦三世緣。何故但說緣過去耶。答曰。此言皆宜。非為三世。若心掉沒則憶隨二處。是名遍行。汝言四憶處三世緣者。是中慧能現在緣。非是憶也。是故如來先說憶名。解則說慧。問曰。云何異識所更異識能憶。答曰。憶法如是于自相續生滅法中。即生異識還自能緣
【現代漢語翻譯】 現代漢語譯本 信有二種。一種從愚癡產生，一種從智慧產生。從愚癡產生的，是不思考善惡，對於富蘭那（Purana，六師外道之一）等邪惡導師所產生的清凈心。從智慧產生的，如四種信心之中，對於佛等所產生的清凈心。所以信有三種，善、不善、無記。有人問：這不善的信就是煩惱，大地中的不信佛法並非是信。回答說：並非不信佛法，信是清凈的相。這不善的信也是清凈的相。如果不是這樣，那麼不善的感受不應該稱為感受。但事實並非如此。所以有三種差別。如果信在根數中，隨順解脫，在三十七道品中，那麼一定是善的。 勤品第九十 心行動作發起稱為勤。常常依靠其他法，無論是憶念還是禪定，在其中發動一心常常行進，這稱為勤。勤有三種，善、不善、無記。如果在四正勤中，這稱為善。其餘不稱為善。修行者如果相信不善的過患，善法的利益，然後產生勤奮來斷除不善，聚集善法。所以繼信根之後說精進根。這勤奮進入善法中稱為精進。能成為一切利益的根本。用這精進幫助憶念等法，能得到大的果報。如火得到風的幫助，能焚燒更多東西。 憶品第九十一 知道先前所經歷的稱為憶。如經中所說，久遠以前所經歷的，能夠憶起而不忘記，這稱為憶。有人問：這憶存在於三世之中。為什麼呢？經中說，憶一切都適宜。又這憶存在於四憶處。這四憶處也緣於三世。為什麼只說緣於過去呢？回答說：這裡說的一切都適宜，並非指三世。如果心掉舉沉沒，那麼憶隨順於二處。這稱為遍行。你說四憶處緣於三世，其中智慧能夠緣于現在，不是憶。所以如來先說憶的名義，解釋時則說慧。有人問：為什麼不同的識所經歷的，不同的識能夠憶起？回答說：憶法就是這樣，在自身相續生滅法中，即生起不同的識，還能夠自己緣取。
【English Translation】 English version There are two types of faith (信). One arises from ignorance (癡), and the other arises from wisdom (智). That which arises from ignorance is the pure mind generated towards evil teachers such as Purana (富蘭那, one of the six non-Buddhist teachers), without contemplating good and evil. That which arises from wisdom is the pure mind generated towards the Buddha (佛) etc., as in the four kinds of faith. Therefore, there are three types of faith: wholesome (善), unwholesome (不善), and neutral (無記). Someone asks: Is this unwholesome faith the same as affliction (煩惱)? Is the disbelief in the Dharma (法) in the great earth not faith? The answer is: It is not that disbelief in the Dharma is faith, faith is a pure aspect. This unwholesome faith is also a pure aspect. If it were not so, then unwholesome feeling (受) should not be called feeling. But that is not the case. Therefore, there are three kinds of distinctions. If faith is in the roots (根) and accords with liberation (解脫), and is in the thirty-seven factors of enlightenment (三十七道品), then it is definitely wholesome. Diligence Chapter Ninety (勤品第九十) Mental action and initiation are called diligence (勤). It always relies on other dharmas, whether it is mindfulness (憶念) or concentration (定). Initiating a single mind and constantly progressing within them is called diligence. There are three types of diligence: wholesome, unwholesome, and neutral. If it is in the Four Right Exertions (四正勤), it is called wholesome. The rest are not called wholesome. If a practitioner believes in the faults of unwholesome dharmas and the benefits of wholesome dharmas, and then generates diligence to cut off the unwholesome and gather the wholesome, therefore, after the root of faith, the root of vigor (精進) is spoken of. This diligence entering into wholesome dharmas is called vigor. It can be the root of all benefits. Using this vigor to assist mindfulness and other dharmas can obtain great rewards, just as fire, with the help of wind, can burn more things. Mindfulness Chapter Ninety-one (憶品第九十一) Knowing what was previously experienced is called mindfulness (憶). As it is said in the sutras, being able to remember and not forget what was experienced long ago is called mindfulness. Someone asks: Does this mindfulness exist in the three times (三世)? Why? It is said in the sutras that mindfulness is suitable for everything. Also, this mindfulness exists in the Four Foundations of Mindfulness (四憶處). These Four Foundations of Mindfulness also arise from the three times. Why is it only said to arise from the past? The answer is: The statement 'everything is suitable' does not refer to the three times. If the mind is agitated or depressed, then mindfulness follows the two places. This is called pervasive action. You say that the Four Foundations of Mindfulness arise from the three times, but among them, wisdom (慧) can arise from the present, not mindfulness. Therefore, the Tathagata (如來) first speaks of the name of mindfulness, and then speaks of wisdom when explaining it. Someone asks: Why can a different consciousness (識) remember what a different consciousness experienced? The answer is: The dharma of mindfulness is like this: in the arising and ceasing dharmas of one's own continuum (相續), a different consciousness arises, and it can still grasp itself.
。又知識法爾。異識所更異識能知。如眼識識色意識能知。又他人所更他人能知。如諸聖人乃至宿命余身所更。憶力故知。問曰。若知先所更名為憶者。今識等法皆應名憶。所以者何。是法亦行先所更故。答曰。識等法亦說是憶。如佛語薩遮尼延子言汝憶本事當答。又說。若憶先戲樂則煩惱發。故識等法憶本事。故亦名為憶。是憶從取相生。隨法取相是則憶生。異則不生定慧。定慧品中當說。
覺觀品第九十二
若心散行數數起生。是名為覺。又散心中亦有粗細。粗名為覺。以不深攝故名粗心。如經中說。佛言。我行有覺觀行。是故初禪未深攝故名有覺觀。散心小微則名為觀。是二法者遍在三界。以是心之粗細相故。又散亂心名為覺觀。以此相故應一切處。又未現知事以比智知。思量應爾不爾。是名為覺。是故思量未現知事故。有正覺邪覺之名。離分別思量則名正見。是三種知邪覺是顛倒思惟。謂無常中常等正覺。是未得真智。以比相知是行者在達分善根中是說名忍。如是等余順道比知名為正覺。是中若離憶相分別名現在知。於此覺中思惟籌量。以此因緣故如是此因緣故不如是。是名為觀。問曰。有說。覺觀在一心中。是事云何。答曰。不然。所以者何。汝等自說喻如打鈴初聲為覺餘聲為觀。又如波喻。
【現代漢語翻譯】 現代漢語譯本：還有知識的法則是，不同的意識所經歷的，其他的意識能夠知道。比如眼識識別顏色，意識能夠知道。還有，其他人所經歷的，其他人能夠知道。比如各位聖人，乃至能夠回憶起宿命和前世所經歷的事情，因為有記憶力的緣故能夠知道。有人問：『如果知道先前所經歷的事情叫做回憶，那麼現在的意識等法都應該叫做回憶。為什麼呢？因為這些法也執行先前所經歷的事情。』回答說：『意識等法也可以說是回憶。』比如佛對薩遮尼延子說：『你回憶起以前的事情，應當回答。』又說：『如果回憶起先前的嬉戲娛樂，那麼煩惱就會產生。』所以意識等法回憶先前的事情，因此也叫做回憶。這種回憶是從取相而產生的。隨著法而取相，那麼回憶就產生；如果不是這樣，就不會產生。關於定慧，在定慧品中會詳細說明。
覺觀品第九十二
如果心散亂遊走，不斷地生起，這叫做覺。而且，散亂的心中也有粗細之分，粗的叫做覺。因為不能深入攝持，所以叫做粗心。如同經中所說，佛說：『我行走在有覺觀的道路上。』因此，初禪因為沒有深入攝持，所以叫做有覺觀。散亂的心稍微細微的就叫做觀。這兩種法遍佈在三界之中，因為這是心的粗細相。還有，散亂的心叫做覺觀，因為這個相的緣故，應該在一切處。還有，對於沒有直接認知的事情，用比量智慧去了解，思考應該是這樣還是那樣，這叫做覺。因此，思考沒有直接認知的事情，有正覺和邪覺的名稱。離開分別思量就叫做正見。這三種知，邪覺是顛倒的思維，比如在無常中認為有常等。正覺是沒有得到真正的智慧，用比量來了解事物。修行者在達到達分善根的階段，這叫做忍。像這樣，其餘順應正道的比量認知叫做正覺。這裡面，如果離開回憶的相和分別，就叫做現在知。在這種覺中，思考籌量，因為這個因緣所以是這樣，因為這個因緣所以不是這樣，這叫做觀。有人問：『有人說，覺觀在一個心中。』這件事是怎樣的呢？回答說：『不是這樣的。為什麼呢？你們自己說的比喻就像敲打鈴鐺，最初的聲音是覺，其餘的聲音是觀。又像波浪的比喻。
【English Translation】 English version: Furthermore, the principle of knowledge is such that what is experienced by one consciousness can be known by another. For example, the eye consciousness cognizes color, and the mind consciousness can know it. Also, what is experienced by others can be known by others. For example, the saints, even those who can recall past lives and previous experiences, know because of their memory. Someone asks: 'If knowing what was previously experienced is called recollection, then the present consciousness and other dharmas should all be called recollection. Why? Because these dharmas also operate on what was previously experienced.' The answer is: 'Consciousness and other dharmas can also be said to be recollection.' For example, the Buddha said to Saccanigyanzi (a debater): 'Recall your past deeds, and you should answer.' It is also said: 'If one recalls past pleasures and amusements, then afflictions will arise.' Therefore, consciousness and other dharmas recall past deeds, and thus are also called recollection. This recollection arises from grasping at characteristics. Following a dharma and grasping at its characteristics, then recollection arises; if it is not like this, it will not arise. Regarding samadhi (concentration) and prajna (wisdom), it will be explained in detail in the section on Samadhi and Prajna.
Chapter Ninety-Two: Apprehension and Discernment (覺觀品, Jueguan Pin)
If the mind wanders and arises repeatedly, this is called apprehension (覺, jue). Moreover, there are coarse and subtle aspects in a distracted mind; the coarse is called apprehension. Because it cannot be deeply contained, it is called a coarse mind. As it is said in the sutra, the Buddha said: 'I walk on the path of having apprehension and discernment.' Therefore, the first dhyana (禪, chan) is called having apprehension and discernment because it is not deeply contained. The slightly subtle distracted mind is called discernment (觀, guan). These two dharmas pervade the three realms, because they are the coarse and subtle aspects of the mind. Also, a distracted mind is called apprehension and discernment; because of this aspect, it should be in all places. Furthermore, for matters not directly known, understanding them through inferential wisdom, contemplating whether it should be like this or not, this is called apprehension. Therefore, contemplating matters not directly known has the names of right apprehension and wrong apprehension. Separating from discrimination and contemplation is called right view. These three kinds of knowing, wrong apprehension is inverted thinking, such as thinking of permanence in impermanence, etc. Right apprehension is not having attained true wisdom, understanding things through inference. A practitioner who has reached the stage of attainment of roots of goodness, this is called forbearance (忍, ren). Like this, other inferential cognitions that accord with the right path are called right apprehension. Here, if one separates from the aspect of recollection and discrimination, it is called present knowing. In this apprehension, contemplating and deliberating, because of this cause and condition it is like this, because of this cause and condition it is not like this, this is called discernment. Someone asks: 'Some say that apprehension and discernment are in one mind.' How is this? The answer is: 'It is not like this. Why? Your own analogy is like striking a bell, the initial sound is apprehension, and the remaining sounds are discernment. It is also like the analogy of waves.'
粗者為覺微者為觀。是時方異故不應一心。又五識無分別故。無有覺觀。
余心數品第九十三
若不行善。或邪行善名為放逸。無別一法名為放逸也。爾時心行名為放逸。與此相違名不放逸。若善心行名不放逸。亦無別法。又心隨不善名為放逸。隨順善法名不放逸。善根者不貪不恚不癡。以思量為首。能無貪著名為不貪。以慈悲為首。不生忿怒是名不瞋。以正見為首。不謬不錯是名不癡。無一別法名為不貪。有人言。無貪名不貪。是事不然。所以者何。無貪名無法。無法雲何與法為因。無瞋無癡亦如是。又與三不善根相違故但說三。憍慢等亦應。是不善根。以略故說三不善根。不善品中當說。無記根者。有人說四。謂無記愛見慢無明。有人說三。愛無明慧。是非佛所說。隨無記心何因緣生。名此因緣為無記根。又身口業多從無記心起故。無記心名無記根。心行時能令身心安靜。除滅粗重爾時名猗。種種心時名舍。若諸受中不了心行名舍。諸禪中離苦樂任放心行名舍。七覺中不沒不動平等心行名舍。離憂喜得平等心名舍。四無量中離憎愛心名舍。如是隨難種法相違故。則有無量心數差別。◎
成實論卷第六 大正藏第 32 冊 No. 1646 成實論
成實論卷第七
訶梨跋摩
【現代漢語翻譯】 現代漢語譯本：粗顯的心所活動稱為『覺』（Vitarka，粗分別），細微的心所活動稱為『觀』（Vicara，細分別）。因為它們作用的時間不同，所以不能同時存在於一個心中。而且，前五識沒有分別能力，因此沒有『覺』和『觀』。
第九十三品 心數品
如果行為不善，或者以邪惡的方式行善，這叫做『放逸』（Pramada，放縱）。並沒有一個獨立的法叫做『放逸』，而是指那個時候的心行狀態叫做『放逸』。與此相反的狀態叫做『不放逸』（Apramada，不放縱）。如果是善的心行，就叫做『不放逸』，同樣也沒有一個獨立的法。另外，心隨順不善法就叫做『放逸』，隨順善法就叫做『不放逸』。善根是指不貪（Araga，無貪）、不嗔（Advesha，無嗔）、不癡（Amoha，無癡），以思量作為開始。能夠沒有貪慾的執著就叫做『不貪』，以慈悲作為開始，不生起憤怒就叫做『不嗔』，以正見作為開始，沒有謬誤和錯誤就叫做『不癡』。沒有一個獨立的法叫做『不貪』。有人說，沒有貪慾就叫做『不貪』，這種說法是不對的。為什麼呢？因為『無貪』是一種『無法』（不存在的事物），『無法』怎麼能作為『法』的原因呢？『無嗔』和『無癡』也是同樣的道理。另外，因為它們與三種不善根相反，所以只說了三種。驕慢等也應該是『不善根』，因為簡略的緣故只說了三種不善根，在不善品中會詳細說明。無記根，有人說是四種，即無記的愛、見、慢、無明。有人說是三種，愛、無明、慧。這些都不是佛陀所說的。隨順無記心，由什麼因緣而生起，就稱這個因緣為無記根。另外，身口的行為大多從無記心生起，所以無記心被稱為無記根。心行的時候，能夠使身心安靜，消除粗重，這個時候叫做『猗』（Prasrabdhi，輕安）。種種心行的時候叫做『舍』（Upeksa，舍）。如果在各種感受中，不瞭解心行，這叫做『舍』。在各種禪定中，離開苦樂，任由心行，這叫做『舍』。在七覺支中，不昏沉也不掉舉，平等的心行叫做『舍』。離開憂愁和喜悅，得到平等的心，這叫做『舍』。在四無量心中，離開憎恨和愛戀的心，這叫做『舍』。像這樣，隨著各種不同的法，因為它們彼此相反，所以有無數的心數差別。
《成實論》卷第六 大正藏第32冊 No. 1646 《成實論》
《成實論》卷第七
訶梨跋摩（Harivarman，論主名）
【English Translation】 English version: The coarse mental activity is called 『Vitarka』 (initial application of thought, coarse discrimination), and the subtle mental activity is called 『Vicara』 (sustained application of thought, subtle discrimination). Because their times of activity are different, they cannot exist in one mind simultaneously. Moreover, the five types of consciousness do not have the ability to discriminate, therefore they do not have 『Vitarka』 and 『Vicara』.
Chapter Ninety-Three: Categories of Mental Factors
If one does not act virtuously, or acts virtuously in an evil way, this is called 『Pramada』 (negligence, indulgence). There is no separate dharma called 『Pramada』; rather, it refers to the state of mind at that time being called 『Pramada』. The opposite state is called 『Apramada』 (diligence, non-indulgence). If it is a virtuous state of mind, it is called 『Apramada』; similarly, there is no separate dharma. Furthermore, the mind following unwholesome dharmas is called 『Pramada』, and following wholesome dharmas is called 『Apramada』. Wholesome roots refer to non-greed (Araga, non-attachment), non-hatred (Advesha, non-aversion), and non-delusion (Amoha, non-ignorance), starting with contemplation. Being able to be without the attachment of greed is called 『non-greed』; starting with loving-kindness, not giving rise to anger is called 『non-hatred』; starting with right view, being without error and mistake is called 『non-delusion』. There is no separate dharma called 『non-greed』. Some say that the absence of greed is called 『non-greed』, but this is not correct. Why? Because 『non-greed』 is a 『non-dharma』 (non-existent thing), how can a 『non-dharma』 be the cause of a 『dharma』? 『Non-hatred』 and 『non-delusion』 are the same principle. Furthermore, because they are opposite to the three unwholesome roots, only these three are mentioned. Pride and arrogance etc. should also be 『unwholesome roots』, but for the sake of brevity, only the three unwholesome roots are mentioned, and they will be explained in detail in the category of unwholesome factors. As for indeterminate roots, some say there are four, namely indeterminate attachment, view, conceit, and ignorance. Some say there are three: attachment, ignorance, and wisdom. These are not what the Buddha taught. Following an indeterminate mind, what causes it to arise? This cause is called an indeterminate root. Furthermore, actions of body and speech mostly arise from an indeterminate mind, so the indeterminate mind is called an indeterminate root. When the mind is acting, it can bring peace to body and mind, and eliminate heaviness; at this time it is called 『Prasrabdhi』 (ease, pliancy). At various times of mental activity, it is called 『Upeksa』 (equanimity). If, in various feelings, one does not understand the mental activity, this is called 『Upeksa』. In various dhyanas, leaving behind suffering and joy, allowing the mind to act freely, this is called 『Upeksa』. In the seven factors of enlightenment, neither sinking nor scattering, the equal mental activity is called 『Upeksa』. Leaving behind sorrow and joy, obtaining an equal mind, this is called 『Upeksa』. In the four immeasurables, leaving behind hatred and attachment, this is called 『Upeksa』. In this way, following various different dharmas, because they are opposite to each other, there are countless differences in mental factors.
Treatise on the Completion of Truth, Volume Six Taisho Tripitaka, Volume 32, No. 1646, Treatise on the Completion of Truth
Treatise on the Completion of Truth, Volume Seven
Harivarman (name of the author)
造
姚秦三藏鳩摩羅什譯
◎不相應行品第九十四
心不相應行。謂得不得無想定滅盡定無想處命根生滅住異老死名眾句眾字眾凡夫法等。得者。諸法成就為眾生故有得。眾產生就現在世五陰名為得。又過去世中善不善業未受果報眾產生就是法。如經中說是人成就善法亦成就不善法。問曰。有人言。過去善不善身口業成就。如出家人成就過去戒律儀。是事云何。答曰。是皆成就。所以者何。經中說。若人為罪福。即是已所有二事常追其身。猶影隨形。又經中說。殃福不朽謂能得果。若不成就罪福業者。不應得果。則失諸業。問曰。過去律儀不應成就。所以者何。汝言過去法滅未來未有。現在不能常有善心。云何成就戒律儀耶。答曰。是人現在律儀成就非過去也。如以現染故染。如是以現在戒故名為持戒。不以過去。但以先受不捨故名成就過去。問曰。有論師言。眾產生就未來世中善不善心。是事云何。答曰。不成就。所以者何。未作業已得故。是故未來不成就。是名為得。無別有心不相應法名為得。與此相違名為不得。亦無別有不得法也。無想定者。無此定法。所以者何。凡夫不能滅心心數法。后當說。是心心數法微細難覺故名無想。無想處亦如是。滅盡定者。心滅無行故名滅盡。無有別法猶如泥
【現代漢語翻譯】 現代漢語譯本 姚秦三藏鳩摩羅什（Kumārajīva）譯
◎不相應行品第九十四
心不相應行，指的是得、不得、無想定、滅盡定、無想處、命根、生、滅、住、異、老、死、名眾、句眾、字眾、凡夫法等。得，指的是諸法成就，爲了眾生的緣故而有得。眾產生就現在世的五陰（pañca-khandha）名為得。又，過去世中善不善業未受果報，眾產生就這些法。如經中所說，這人成就善法，也成就不善法。問：有人說，過去善不善的身口業成就，比如出家人成就過去的戒律儀（śīla-vinaya），這件事是怎樣的？答：這些都是成就的。為什麼呢？經中說，如果人為罪福，這些罪福就是他已經擁有的，會常追隨其身，就像影子跟隨形體一樣。又經中說，殃禍和福報不會朽壞，指的是它們能得到果報。如果不成就罪福業，就不應該得到果報，那就失去了諸業。問：過去的律儀不應該成就。為什麼呢？你說過去法滅，未來法未生，現在不能常有善心，怎麼能成就戒律儀呢？答：這人現在律儀成就，不是過去的律儀成就。就像用現在的染料來染色一樣，用現在的戒來稱為持戒，不是用過去的戒。但因為先前受戒沒有捨棄，所以稱為成就過去。問：有論師說，眾產生就未來世中的善不善心，這件事是怎樣的？答：不成就。為什麼呢？因為還沒造作就已經得到，所以未來不成就。這叫做得。沒有別的心不相應法叫做得。與此相反的叫做不得，也沒有別的不得法。無想定，沒有這種定法。為什麼呢？凡夫不能滅心和心數法（citta-caitta）。後面會說，這些心和心數法微細難以察覺，所以叫做無想。無想處也是這樣。滅盡定，心滅而沒有行，所以叫做滅盡。沒有別的法，就像泥土一樣。
【English Translation】 English version Translated by Tripiṭaka Kumārajīva of Yao Qin Dynasty
◎ Chapter Ninety-Four on Non-Associated Dharmas
Non-associated mental formations refer to 'attainment,' 'non-attainment,' 'cessation attainment,' 'extinction attainment,' 'sphere of non-perception,' 'life faculty,' 'arising,' 'ceasing,' 'duration,' 'decay,' 'aging,' 'death,' 'group of names,' 'group of phrases,' 'group of letters,' 'the nature of ordinary beings,' and so on. 'Attainment' refers to the accomplishment of dharmas for the sake of sentient beings. The accomplishment of the five aggregates (pañca-khandha) in the present life by sentient beings is called 'attainment.' Furthermore, sentient beings accomplish the good and bad karma from past lives that have not yet borne fruit. As it is said in the scriptures, this person accomplishes good dharmas and also accomplishes bad dharmas. Question: Someone says that the good and bad actions of body, speech, and mind from the past are accomplished, such as a monastic accomplishing the precepts (śīla) and discipline (vinaya) of the past. How is this so? Answer: All of these are accomplished. Why? Because it is said in the scriptures that if a person commits sins or creates blessings, these sins and blessings are already his, constantly following him like a shadow follows a form. Also, it is said in the scriptures that misfortune and fortune do not decay, meaning they can attain their results. If one does not accomplish the karma of sins and blessings, one should not attain their results, and thus would lose all karma. Question: The precepts of the past should not be accomplished. Why? You say that past dharmas have ceased, future dharmas have not yet arisen, and the present cannot constantly have good thoughts. How can one accomplish the precepts and discipline? Answer: This person's present precepts are accomplished, not the past precepts. Just as one dyes with present dye, one is called a precept holder because of the present precepts, not because of the past precepts. However, because one received the precepts earlier and has not abandoned them, it is called accomplishing the past. Question: Some teachers say that sentient beings accomplish the good and bad minds of the future. How is this so? Answer: They are not accomplished. Why? Because one obtains them before acting, therefore the future is not accomplished. This is called 'attainment.' There is no separate non-associated mental formation called 'attainment.' The opposite of this is called 'non-attainment,' and there is no separate dharma of 'non-attainment' either. 'Cessation attainment' means there is no such attainment. Why? Ordinary beings cannot extinguish the mind and mental functions (citta-caitta). It will be explained later that these minds and mental functions are subtle and difficult to perceive, so they are called 'non-perception.' The 'sphere of non-perception' is also like this. 'Extinction attainment' means the mind ceases and there are no activities, so it is called 'extinction.' There is no separate dharma, just like mud.
洹。命根者。以業因緣故五陰相續名命。是命以業為根故說命根。生者。五陰在現在世名生。舍現在世名滅。相續故住。是住變故名為住異。非別有法名生住滅。又佛法深義。謂眾緣和合有諸法生。是故無法能生異法。又說。眼色等是眼識因緣。是中不說有生。是故無生無咎。又說生法等一時生。若法一時生即滅。是中生等何所為耶。應思是事。又十二因緣中。佛自說生義。諸眾生處處生受諸陰名為生。是故現在世中初得諸陰名生。亦說。五陰退沒名死。亦說。諸陰衰壞名老。無別有老死法。名眾者從字生名。如言某人隨字成義名句。諸字名字。有人言。名句字眾是心不相應行。此事不然。是法名聲性法入所攝。問曰。凡夫法是心不相應行。是事云何。答曰。凡夫法不異凡夫。若別有凡夫法。亦應受別有瓶法等。又數量一異合離好醜等法。皆應別有。外瓶書中說瓶異瓶法異。因瓶法知是瓶色異色法異。是事不然。所以者何。法名自體。若汝謂凡夫法異。則色自無體。應待色法故有。是事不然。是故汝不深思故說別有凡夫法。有諸論師習外典故造阿毗曇。說別有凡夫法等。亦有餘論師說別有如法性真際因緣等諸無為法故。應深思此理。勿隨文字。苦諦聚竟。
集諦聚業論中業相品第九十五
論者言。已說苦
【現代漢語翻譯】 現代漢語譯本 洹（時間單位，極短）。命根者，因為業的因緣，五陰（色、受、想、行、識）相續不斷，這被稱為命。這個命以業為根本，所以說是命根。 生者，五陰存在於現在的世間稱為生。捨棄現在的世間稱為滅。因為相續不斷所以能住。這個住發生變化，就叫做住異。並非另外存在一個叫做生、住、滅的法。而且佛法的深奧之處在於，各種因緣和合而產生諸法。因此，沒有一個法能夠產生另一個法。又說，眼、色等是眼識的因緣，這裡面沒有說有『生』。因此，沒有『生』，也就沒有過失。又說，生法等同時產生，如果法是同時產生，那麼就同時滅亡，那麼『生』等還有什麼作用呢？應該思考這個問題。而且在十二因緣中，佛自己說了『生』的意義。眾生在各個地方產生，承受各種陰，這叫做『生』。因此，在現在的世間，最初得到各種陰，叫做『生』。也說，五陰退沒叫做『死』。也說，各種陰衰敗毀壞叫做『老』。沒有另外的老、死法。『眾』這個字是從字產生的名稱。比如，說某人，隨著字而成就意義，叫做句。各種字，叫做名字。有人說，名、句、字眾是心不相應行（不屬於心的活動）。這件事不對。這個法是名聲性法入所攝（屬於名聲的性質，包含在法入之中）。 問：凡夫法是心不相應行，這件事怎麼解釋？ 答：凡夫法不異於凡夫。如果另外存在一個凡夫法，也應該接受另外存在一個瓶法等。而且數量、一異、合離、好醜等法，都應該另外存在。外道瓶書中說，瓶異於瓶法，因為瓶法才知道是瓶，色異於色法。這件事不對。為什麼呢？法是自體。如果你認為凡夫法是不同的，那麼色自身就沒有本體，應該等待色法才能存在。這件事不對。因此，你沒有深入思考，所以說另外存在一個凡夫法。有些論師學習外道經典，所以製造阿毗曇（論藏），說另外存在一個凡夫法等。也有其他論師說另外存在如法性、真際、因緣等各種無為法。所以應該深入思考這個道理，不要只看文字。 苦諦聚結束。 集諦聚業論中業相品第九十五 論者說：已經說了苦。
【English Translation】 English version Huan (a unit of time, extremely short). 『Root of life』 refers to the continuous succession of the five skandhas (form, feeling, perception, mental formations, and consciousness) due to the cause of karma, which is called life. This life has karma as its root, hence it is called the root of life. 『Birth』 refers to the existence of the five skandhas in the present world. Abandoning the present world is called cessation. Because of continuous succession, it can abide. This abiding changes, which is called 『abiding differently』. There isn't a separate dharma called birth, abiding, and cessation. Moreover, the profound aspect of the Buddha's teachings lies in the arising of all dharmas from the aggregation of various causes and conditions. Therefore, no dharma can produce another dharma. It is also said that the eye, form, etc., are the causes and conditions for eye consciousness, and there is no mention of 『birth』 in this. Therefore, there is no 『birth』, and thus no fault. It is also said that birth and other dharmas arise simultaneously. If dharmas arise simultaneously, they also cease simultaneously. So, what is the purpose of 『birth』 and others? This question should be considered. Furthermore, in the Twelve Nidanas (links of dependent origination), the Buddha himself explained the meaning of 『birth』. Sentient beings are born in various places, experiencing various skandhas, which is called 『birth』. Therefore, in the present world, initially obtaining various skandhas is called 『birth』. It is also said that the decline and disappearance of the five skandhas is called 『death』. It is also said that the decay and destruction of various skandhas is called 『aging』. There are no separate dharmas of aging and death. The word 『aggregate』 (眾) is a name derived from a character. For example, saying 『so-and-so』, the meaning is accomplished according to the character, which is called a sentence. Various characters are called names. Some say that name, sentence, and character aggregate are mental non-associated formations (not belonging to the activities of the mind). This is incorrect. This dharma is included in the realm of name and sound (屬於名聲的性質，包含在法入之中). Question: How is it explained that mundane dharmas are mental non-associated formations? Answer: Mundane dharmas are not different from mundane beings. If there were a separate mundane dharma, then one should also accept a separate pot dharma, etc. Moreover, dharmas such as quantity, sameness and difference, union and separation, beauty and ugliness, etc., should all exist separately. External texts on pots say that the pot is different from the pot dharma, and because of the pot dharma, one knows it is a pot, and form is different from form dharma. This is incorrect. Why? Dharma is its own entity. If you think that mundane dharma is different, then form itself has no substance and should depend on form dharma to exist. This is incorrect. Therefore, you have not deeply considered this, and thus you say that a separate mundane dharma exists. Some teachers study external scriptures, so they create Abhidhamma (commentaries), saying that a separate mundane dharma exists, etc. There are also other teachers who say that separate unconditioned dharmas such as suchness, ultimate reality, and conditions exist. Therefore, one should deeply consider this principle and not just follow the words. The aggregate of the Truth of Suffering ends. Chapter Ninety-Five on the Characteristics of Karma in the Treatise on the Aggregate of the Truth of Accumulation The commentator says: The Truth of Suffering has already been discussed.
諦竟。集諦今當說。集諦者。諸業及煩惱。是業有三種。身業口業意業。身業者。身所作名身業。是業三種奪命等不善。起迎禮拜等善。斷草等無記。問曰。若身所作名身業者。瓶等物亦應是身業。身所作故。答曰。瓶等是身業果。非是身業。因果異故。問曰。不應有身業。所以者何。身所動作名為身業。有為法念念滅故不應有動。答曰。是事唸唸滅品中已答。所謂法于余處生時損益他。是名身業。問曰。若爾者。身即身業以余處生故。非身所作名為身業。答曰。身是作業之具。身於余處生時集罪福名為業。是故身非業也。問曰。集罪福是無作。身作云何。答曰。身余處生時有所造作。名為身作。問曰。是身作或善或不善。而身不然。是故非身所作。答曰。隨心力故。身余處生時能集業。是故集名善不善。非直是身。口業亦爾。非直音聲語言以心力隨音聲語言所集善惡是名口業。意業亦如是。若決定心我殺是眾生。爾時集罪福亦如是。問曰。如從身口別有業。意與意業為即為異答曰。二種。或意即意業。或從意生業。若決定意殺眾生是不善意。亦是意業。是業能集罪勝身口業若未決定心是意則與業異。問曰。已知作相從作生異集業。何者為相。答曰。是即名無作。問曰。但身口有無作。意無無作。答曰。不然。所以者
【現代漢語翻譯】 現代漢語譯本 諦竟（Dì jìng）。集諦（jí dì）現在應當解說。什麼是集諦呢？就是各種業和煩惱。業有三種：身業、口業和意業。身業，就是身體所作的行為，稱為身業。這種業有三種：殺生等不善業，起立迎接禮拜等善業，以及割草等無記業。 有人問：如果身體所作的行為稱為身業，那麼瓶子等物品也應該是身業，因為它們也是身體所作的。回答說：瓶子等是身業的果報，而不是身業本身，因為因和果是不同的。 有人問：不應該存在身業。為什麼呢？身體所作的動作稱為身業，而有為法念念生滅，所以不應該有動作。回答說：這個問題在念念生滅的品中已經回答過了，就是說，法在其他地方產生時，會損害或利益他人，這就稱為身業。 有人問：如果這樣，那麼身體就是身業，因為它在其他地方產生。不是身體所作的行為稱為身業。回答說：身體是造業的工具。身體在其他地方產生時，會積聚罪或福，這稱為業。所以，身體不是業本身。 有人問：積聚罪或福是無作，身體的造作又是什麼呢？回答說：身體在其他地方產生時，有所造作，這稱為身體的造作。 有人問：身體的造作有善有不善，而身體本身不是這樣，所以不是身體所作。回答說：隨著心的力量，身體在其他地方產生時能夠積聚業。所以，積聚稱為善或不善，並非僅僅是身體的作用。口業也是如此，不僅僅是聲音語言，而是隨著心的力量，聲音語言所積聚的善惡，這稱為口業。意業也是如此。如果下定決心要殺死某個眾生，那時也會積聚罪或福。 有人問：就像從身口分別產生業一樣，意和意業是相同還是不同呢？回答說：有兩種情況。或者意就是意業，或者從業產生。如果下定決心要殺死眾生，這是不善的意，也是意業。這種業能夠積聚的罪比身口業更重。如果還沒有下定決心，只是一個念頭，那麼意就與業不同。 有人問：已經知道了作的相狀，從作產生不同的集業，什麼是相狀呢？回答說：這就是所謂的無作。 有人問：只有身口有無作，意沒有無作嗎？回答說：不是這樣的。為什麼呢？
【English Translation】 English version Dì jìng. The Samudaya-satya (集諦) (Truth of the Origin of Suffering) should now be explained. What is the Samudaya-satya? It is all kinds of karma and afflictions (煩惱). There are three types of karma: bodily karma, verbal karma, and mental karma. Bodily karma is the action performed by the body, called bodily karma. This karma is of three types: unwholesome karma such as taking life, wholesome karma such as standing up to greet and bowing, and neutral karma such as cutting grass. Someone asks: If the action performed by the body is called bodily karma, then objects such as bottles should also be bodily karma, because they are also made by the body. The answer is: Bottles and the like are the result of bodily karma, not bodily karma itself, because cause and effect are different. Someone asks: There should be no bodily karma. Why? The action performed by the body is called bodily karma, but conditioned dharmas (有為法) arise and cease moment by moment, so there should be no action. The answer is: This question has already been answered in the section on momentary arising and ceasing, that is, when a dharma arises elsewhere, it harms or benefits others, and this is called bodily karma. Someone asks: If so, then the body is bodily karma, because it arises elsewhere. It is not the action performed by the body that is called bodily karma. The answer is: The body is the tool for creating karma. When the body arises elsewhere, it accumulates demerit or merit, which is called karma. Therefore, the body is not karma itself. Someone asks: Accumulating demerit or merit is non-action (無作), so what is the body's action? The answer is: When the body arises elsewhere, it performs actions, and this is called the body's action. Someone asks: The body's action is sometimes wholesome and sometimes unwholesome, but the body itself is not like that, so it is not the body's action. The answer is: According to the power of the mind, when the body arises elsewhere, it can accumulate karma. Therefore, accumulation is called wholesome or unwholesome, and it is not just the action of the body. Verbal karma is also the same, it is not just sound and language, but according to the power of the mind, the good and evil accumulated by sound and language, this is called verbal karma. Mental karma is also the same. If you are determined to kill a certain sentient being, then you will also accumulate demerit or merit. Someone asks: Just as karma arises separately from body and speech, are mind and mental karma the same or different? The answer is: There are two situations. Either mind is mental karma, or karma arises from mind. If you are determined to kill a sentient being, this is an unwholesome mind, and it is also mental karma. The demerit that this karma can accumulate is greater than that of bodily and verbal karma. If you have not made up your mind, but just have a thought, then the mind is different from karma. Someone asks: We already know the appearance of action, and different accumulated karmas arise from action, so what is the appearance? The answer is: This is what is called non-action. Someone asks: Only body and speech have non-action, does mind not have non-action? The answer is: That's not true. Why?
何。是中無有因緣。但身口業有無作。而意無無作。又經中說二種業。若思若思已。思即是意業。思已三種。從思集業及身口業。是意業最重。后當說。從重業所集名無作。常相續生故。知意業亦有無作。
無作品第九十六
問曰。何法名無作。答曰。因心生罪福。睡眠悶等。是時常生。是名無作。如經中說。若種樹園林造井橋樑等。是人所為福晝夜常增長。問曰。有人言。作業現可見。若佈施禮拜殺害等是應有。無作業不可見故無。應明此義。答曰。若無無作則無離殺等法。問曰。離名不作。不作則無法。如人不語時。無不語法生。如不見色時。亦無不見法。答曰。因離殺等得生天上。若無法雲何為因。問曰。不以離故生天。以善心故。答曰。不然。經中說。精進人隨壽得福多。故久受天樂。若但善心云何能有多福。是人不能常有善心故。又說。種樹等福德晝夜常增長。又說。持戒堅固若無無作。云何當說福常增長及堅持戒。又非作即是殺生。作次第殺生法生。然後得殺罪。如教人殺。隨殺時教者得殺罪。故知有無作。又意無戒律儀。所以者何。若人在不善無記心若無心。亦名持戒。故知爾時有無作不善律儀亦如是。問曰。已知有無作法非心。今為是色。為是心不相應行。答曰。是行陰所攝。所以者何
【現代漢語翻譯】 現代漢語譯本： 什麼（何）？ 在這其中沒有因緣。 只有身口業有『無作』（Avijahati-karma，不捨業），而意沒有『無作』。 還有經中說有兩種業：『若思』（cetana，思）和『若思已』（cetayitva，思已）。 『思』就是意業，『思已』有三種，從『思』聚集業以及身口業。 意業是最重的，後面會講到。 從重業所聚集的稱為『無作』，因為它常相續生起。 因此可知意業也有『無作』。
無作品 第九十六
問：什麼法稱為『無作』？ 答：因心生起罪福，即使在睡眠昏悶等狀態，罪福也會持續產生，這稱為『無作』。 如經中所說，如果種植樹木園林，建造水井橋樑等，這個人所做的福德會晝夜不斷增長。 問：有人說，作業是現在可見的，比如佈施、禮拜、殺害等，這些應該存在。 而『無作』業是不可見的，所以不存在。 應該解釋這個道理。 答：如果沒有『無作』，就沒有離殺等法。 問：『離』的意思是不作，不作就沒有法。 就像人不說話時，沒有不語法的產生； 就像不看顏色時，也沒有不見法的產生。 答：因為遠離殺生等惡行才能生到天上。 如果沒有『無作』法，怎麼能作為生天的原因呢？ 問：不是因為遠離殺生而生天，而是因為善心。 答：不是這樣的。 經中說，精進的人隨著壽命的增長而獲得更多的福報，所以能長久地享受天上的快樂。 如果僅僅是善心，怎麼能獲得如此多的福報呢？ 因為人不能一直保持善心。 還有經中說，種植樹木等的福德會晝夜不斷增長。 還有經中說，持戒堅固。 如果沒有『無作』，怎麼能說福德常增長以及堅持戒律呢？ 而且，『作』本身並不是殺生，而是『作』之後，殺生的次第法產生，然後才得到殺生的罪過。 比如教唆他人殺人，隨著殺人行為的發生，教唆者也得到殺人的罪過。 所以可知有『無作』。 而且，意沒有戒律儀。 為什麼呢？ 如果人在不善、無記心或無心狀態，也稱為持戒。 所以可知那時有『無作』，不善律儀也是如此。 問：已經知道有『無作』法，但它不是心。 那麼，它是色法，還是心不相應行法呢？ 答：它是行陰所攝。 為什麼呢？
【English Translation】 English version: What (何)? There is no causal condition (因緣, hetu-pratyaya) in this. Only bodily and verbal actions have 'Avijahati-karma' (無作, non-cessation of action), but the mind does not have 'Avijahati-karma'. Moreover, the sutras speak of two types of karma: 'Cetana' (若思, intention) and 'Cetayitva' (若思已, having intended). 'Cetana' is mental karma. 'Cetayitva' is of three kinds: the accumulation of karma from 'Cetana', as well as bodily and verbal actions. Mental karma is the heaviest, as will be discussed later. What is accumulated from heavy karma is called 'Avijahati-karma' because it constantly arises in succession. Therefore, it is known that mental karma also has 'Avijahati-karma'.
Chapter Ninety-Six on Avijahati-karma (無作品)
Question: What dharma is called 'Avijahati-karma'? Answer: Due to the mind, merits and demerits arise. Even during sleep or dullness, they constantly arise. This is called 'Avijahati-karma'. As it is said in the sutras, if one plants trees and gardens, builds wells and bridges, the merits of what this person does constantly increase day and night. Question: Some say that actions are visible in the present, such as giving, bowing, killing, etc., so these should exist. But 'Avijahati-karma' is invisible, so it does not exist. This meaning should be clarified. Answer: If there were no 'Avijahati-karma', there would be no dharma of abstaining from killing, etc. Question: 'Abstaining' means not doing, and not doing means there is no dharma. Just as when a person is not speaking, there is no arising of the dharma of not speaking; just as when one does not see a color, there is no dharma of not seeing. Answer: Because of abstaining from killing, etc., one can be born in the heavens. If there were no 'Avijahati-karma' dharma, how could it be the cause of being born in the heavens? Question: It is not because of abstaining from killing that one is born in the heavens, but because of good intention. Answer: That is not so. The sutras say that diligent people gain more merit as their lifespan increases, so they can enjoy heavenly bliss for a long time. If it were only good intention, how could one gain so much merit? Because people cannot constantly maintain good intention. Moreover, it is said in the sutras that the merits of planting trees, etc., constantly increase day and night. Furthermore, it is said that upholding the precepts is firm. If there were no 'Avijahati-karma', how could it be said that merits constantly increase and that one firmly upholds the precepts? Moreover, 'doing' itself is not killing. Rather, after 'doing', the sequential dharma of killing arises, and then one obtains the sin of killing. For example, if one instigates another to kill, as the killing occurs, the instigator also obtains the sin of killing. Therefore, it is known that there is 'Avijahati-karma'. Moreover, the mind does not have the discipline of precepts. Why? If a person is in an unwholesome, neutral, or mindless state, it is also called upholding the precepts. Therefore, it is known that at that time there is 'Avijahati-karma'. Unwholesome discipline is also the same. Question: It is already known that there is 'Avijahati-karma' dharma, but it is not mind. Then, is it a form (色, rupa) or a mental formation not associated with mind (心不相應行, citta-viprayukta-samskara)? Answer: It is included in the aggregate of formations (行陰, samskara-skandha). Why?
。作起相名行。無作是作起相故。色是惱壞相非作起相。問曰。經中說六思眾名行陰不說心不相應行。答曰。是事先以明。謂有心不相應罪福。問曰。若無作是色相有何咎。答曰。色聲香味觸五法非罪福性故。不以色性為無作。又佛說。色是惱壞相。是無作中惱壞相不可得故非色性。問曰。無作是身口業性。身口業即是色。答曰。是無作但名為身口業。實非身口所作。以因身口意業生故。說身口意業性。又或但從意生無作。是無作云何名色性。又無色中亦有無作。無色中雲何當有色耶。問曰。何等作能生無作。答曰。從善不善作業。能生無作。非無記以力劣故。問曰。幾時從作生無作。答曰。從第二心生。隨善惡心強則能久住。若心弱則不久住。如受一日戒則住一日。如受盡形則盡形住。
故不故品第九十七
問曰。經中說故作業不故作業。云何名故不故耶。答曰。先知而作名為故作。與此相違名不故作。問曰。若不故作不名為業。答曰。有是業但心故作業則有報。又決定心作業名故。不決定心作名不故。如卒語名不故。不卒語是名故。如經中說汝有過失我當數。若卒語我則不數。乃至三問。若先無作心而作。如人行時。踐蹈殺蟲是名不故。是不故業以不集故不能生報。業有四種。有作不集。有集不作。
【現代漢語翻譯】 現代漢語譯本 『作起相』（karma-utpāda-lakṣaṇa，業的生起之相）名為『行』（saṃskāra，行蘊）。因為沒有『作』（kriyā，行為）就沒有『作起相』。『色』（rūpa，色蘊）是『惱壞相』（vikopana-lakṣaṇa，變壞之相），不是『作起相』。問：經中說『六思眾』（ṣaṭ cetanākāyāḥ，六種思的集合）名為『行陰』（saṃskāra-skandha，行蘊），沒有說『心不相應行』（citta-viprayukta-saṃskāra，與心不相應的行）。答：這件事先前已經說明，即有『心不相應』的罪福（apuṇya-puṇya，非福業和福業）。問：如果沒有『無作』（avijñapti，無表色）是『色相』（rūpa-lakṣaṇa，色之相），會有什麼過失？答：色、聲、香、味、觸這五法不是罪福的性質，所以不能以『色性』（rūpa-svabhāva，色的自性）為『無作』。而且佛說，『色』是『惱壞相』，在『無作』中『惱壞相』是不可得的，所以不是『色性』。問：『無作』是身口業（kāya-vāc-karma，身業和口業）的性質，身口業就是『色』。答：這個『無作』只是名為身口業，實際上不是身口所作，因為因身口意業（kāya-vāṅ-manas-karma，身語意業）而生，所以說是身口意業的性質。而且或者只有從意（manas，意）生出的『無作』，這個『無作』怎麼能說是『色性』呢？而且在『無色』（arūpa，無色界）中也有『無作』，『無色』中怎麼會有『色』呢？問：什麼樣的『作』（kriyā，行為）能生『無作』？答：從善（kuśala，善）不善（akuśala，不善）的作業，能生『無作』，不是『無記』（avyākṛta，無記業），因為力量弱的緣故。問：什麼時候從『作』生『無作』？答：從第二心生。隨著善惡心（kuśala-akuśala-citta，善心和噁心）強，就能長久住；如果心弱，就不能長久住。如受一日戒（eka-divasa-śīla，一日戒），則住一日；如受盡形戒（ā-jīva-paryanta-śīla，盡形壽戒），則盡形壽住。
『故不故品』（jñātvājñāta-prakaraṇa，知與不知品）第九十七
問：經中說『故作業』（jñātva-karma，明知而作的業）和『不故作業』（ajñātva-karma，不知而作的業），什麼是『故』（jñātva，知）和『不故』（ajñātva，不知）呢？答：先知道而作名為『故作』，與此相反名為『不故作』。問：如果不『故作』，就不名為『業』（karma，業）嗎？答：有的是『業』，但心『故』作業則有報（vipāka，果報）。又決定心作業名『故』，不決定心作名『不故』。如突然說出的話名為『不故』，不突然說出的話是名『故』。如經中說，『你若有過失，我當數說，若突然說出，我就不數說』，乃至問三次。如果先前沒有作心而作，如人行走時，踩踏殺死蟲子，這名為『不故』。這個『不故業』因為不積集，所以不能生報。業有四種：有作不集，有集不作。
【English Translation】 English version 『The characteristic of arising』 (karma-utpāda-lakṣaṇa) is called 『saṃskāra』 (saṃskāra-skandha, the aggregate of mental formations). Because there is no 『action』 (kriyā), there is no 『characteristic of arising.』 『Rūpa』 (rūpa-skandha, the aggregate of form) is the 『characteristic of decay』 (vikopana-lakṣaṇa), not the 『characteristic of arising.』 Question: The sutras say that 『the multitude of six thoughts』 (ṣaṭ cetanākāyāḥ) is called 『the aggregate of mental formations,』 but do not mention 『mental formations not corresponding to mind』 (citta-viprayukta-saṃskāra). Answer: This matter has been explained previously, namely that there are merits and demerits (apuṇya-puṇya) of 『non-corresponding mind.』 Question: If there is no 『non-manifestation』 (avijñapti) as 『the characteristic of rūpa,』 what fault would there be? Answer: The five dharmas of rūpa, sound, smell, taste, and touch are not of the nature of merit and demerit, so 『the nature of rūpa』 (rūpa-svabhāva) cannot be 『non-manifestation.』 Moreover, the Buddha said that 『rūpa』 is 『the characteristic of decay,』 and in 『non-manifestation,』 『the characteristic of decay』 is unattainable, so it is not 『the nature of rūpa.』 Question: 『Non-manifestation』 is the nature of bodily and verbal karma (kāya-vāc-karma), and bodily and verbal karma are 『rūpa.』 Answer: This 『non-manifestation』 is only named bodily and verbal karma, but in reality, it is not produced by body and speech. Because it arises from bodily, verbal, and mental karma (kāya-vāṅ-manas-karma), it is said to be the nature of bodily, verbal, and mental karma. Moreover, there is 『non-manifestation』 that arises only from mind (manas); how can this 『non-manifestation』 be said to be 『the nature of rūpa』? Furthermore, there is also 『non-manifestation』 in 『the formless realm』 (arūpa); how can there be 『rūpa』 in 『the formless realm』? Question: What kind of 『action』 (kriyā) can produce 『non-manifestation』? Answer: Actions of good (kuśala) and bad (akuśala) can produce 『non-manifestation,』 not 『neutral』 (avyākṛta) actions, because they are weak. Question: When does 『non-manifestation』 arise from 『action』? Answer: It arises from the second thought. Depending on whether the good or bad thought (kuśala-akuśala-citta) is strong, it can abide for a long time; if the thought is weak, it will not abide for long. For example, if one takes the one-day precept (eka-divasa-śīla), it abides for one day; if one takes the precept for life (ā-jīva-paryanta-śīla), it abides for life.
The Ninety-seventh Chapter on 『Knowing and Not Knowing』 (jñātvājñāta-prakaraṇa)
Question: The sutras speak of 『karma done knowingly』 (jñātva-karma) and 『karma done unknowingly』 (ajñātva-karma). What is 『knowing』 (jñātva) and 『not knowing』 (ajñātva)? Answer: Acting with prior knowledge is called 『karma done knowingly,』 and the opposite is called 『karma done unknowingly.』 Question: If one does not 『act knowingly,』 is it not called 『karma』 (karma)? Answer: There is karma, but if the mind 『knowingly』 performs the karma, then there is retribution (vipāka). Furthermore, acting with a determined mind is called 『knowing,』 and acting with an undetermined mind is called 『not knowing.』 For example, a sudden utterance is called 『not knowing,』 and a non-sudden utterance is called 『knowing.』 As the sutra says, 『If you have faults, I will enumerate them; if it is a sudden utterance, I will not enumerate them,』 even after asking three times. If one acts without prior intention, such as when a person walks and steps on and kills an insect, this is called 『not knowing.』 This 『karma of not knowing』 cannot produce retribution because it is not accumulated. There are four types of karma: there is action without accumulation, and there is accumulation without action.
有亦作亦集。有不作不集。作不集者。如作殺等業后則心悔。作施等業后亦心悔。又起作業心不復憶。是名作非集。集不作者。若他作殺等則心生喜。他作施等心亦生喜。亦作亦集者。若作殺等罪施等福亦心生喜。不作不集者。亦不作亦不生喜。於是中。亦作亦集是必受報。如經中說若業亦作亦集。是業必受果報。是故作集業。若現受報。若生受報。若后受報。問曰。若故作集業必受報者。則無解脫。答曰。業雖故作得真智故不復更集。譬如焦種不能復生。問曰。佛鹽兩經中說。有人造地獄報業。現世輕受。答曰。若重惡業能現輕受。何故不能令都盡耶。若人不能具修真智。則惡業得便。故現在世少受果報。問曰。阿羅漢雖具修真智。亦受惡報。答曰。深修善法則障不善。是故若人于百千世集戒等善業。則不善業不能得起。猶如諸佛一切智人。餘人不能如是。故為不善業所得便。故阿羅漢雖具修真智。以宿業故亦受惡報。問曰。經中亦說佛受謗等不善業報。答曰。佛一切智人無惡業報。以斷一切不善法根本故。但以無量神通方便現為佛事不可思議。如增一阿含中說有五事不可思議。業有二種。定報不定報。定報業者。若多若少必當受報。不定業者可令都盡。問曰。云何名定報業。何等是不定報業。答曰。經中說五逆罪
【現代漢語翻譯】 現代漢語譯本 有的是做了也積聚（集）。有的是做了不積聚。做了不積聚的，比如做了殺生等惡業後心中後悔，做了佈施等善業后也心中後悔，又或者生起了造業的心念后不再憶念，這叫做做了但不積聚。積聚但不做的，如果他人做了殺生等惡業就心生歡喜，他人做了佈施等善業也心生歡喜。既做又積聚的，如果做了殺生等罪惡或佈施等善事，心中都生歡喜。不做也不積聚的，就是既沒有做，心中也沒有生起歡喜。在這幾種情況中，既做又積聚的是必定會受到果報的。如經中所說，如果業既做了又積聚了，這個業必定會受到果報。因此，做了又積聚的業，有的是現世受報，有的是來世受報，有的是以後受報。 問：如果故意做了又積聚的業必定會受報，那麼就沒有解脫的可能了嗎？ 答：雖然業是故意做的，但因為獲得了真正的智慧，就不會再繼續積聚。譬如被燒焦的種子，不能再發芽生長。 問：在佛陀的經典中說，有人造了地獄果報的業，在現世會減輕受報。 答：如果深重的惡業能夠在現世減輕受報，為什麼不能讓它完全消失呢？如果有人不能完全修習真正的智慧，那麼惡業就會得逞，所以在現在世稍微地承受果報。 問：阿羅漢雖然完全修習了真正的智慧，也會承受惡報。 答：深入地修習善法就能阻礙不善法。因此，如果有人在百千世中積聚了持戒等善業，那麼不善業就不能生起。但一般人不能像諸佛這樣，所以會被不善業所趁。因此，阿羅漢雖然完全修習了真正的智慧，也會因為宿業而承受惡報。 問：經典中也說佛陀會受到誹謗等不善業的果報。 答：佛陀是具有一切智慧的人，沒有惡業的果報，因為已經斷除了一切不善法的根本。只是以無量的神通方便，示現各種佛事，這是不可思議的。如《增一阿含經》中所說，有五件事是不可思議的。業有兩種，定報業和不定報業。定報業，無論是多是少，必定會受到果報。不定報業，可以使它完全消失。 問：什麼叫做定報業？什麼叫做不定報業？ 答：經中說，五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）就是定報業。
【English Translation】 English version There are actions that are both performed and accumulated (集, jí - accumulated). There are actions that are performed but not accumulated. Actions that are performed but not accumulated are like feeling remorse after committing acts such as killing, or feeling remorse even after performing acts of charity. Also, if one's mind initiates an action but then forgets about it, this is called performing but not accumulating. Accumulating but not performing is when one rejoices at others committing evil deeds like killing, or rejoices at others performing good deeds like giving. Actions that are both performed and accumulated are when one commits sins like killing or performs meritorious deeds like giving, and the mind rejoices in both. Actions that are neither performed nor accumulated are when one neither acts nor feels joy in the actions of others. Among these, actions that are both performed and accumulated will certainly bear consequences. As it is said in the scriptures, if an action is both performed and accumulated, it will surely bear fruit. Therefore, actions that are performed and accumulated may bear fruit in the present life, in the next life, or in a future life. Question: If intentionally performed and accumulated actions inevitably lead to consequences, is there no possibility of liberation? Answer: Although actions are intentionally performed, because of attaining true wisdom, one no longer continues to accumulate them. It is like a scorched seed that cannot sprout again. Question: In the Buddha's scriptures, it is said that someone who creates the karma for hellish retribution may experience a lighter retribution in this present life. Answer: If heavy evil karma can be experienced lightly in the present life, why can't it be made to disappear completely? If a person cannot fully cultivate true wisdom, then evil karma will take advantage, and thus one experiences a lesser retribution in the present life. Question: Even Arhats (阿羅漢, Āluóhàn - one who has attained enlightenment) who have fully cultivated true wisdom still experience evil retribution. Answer: Deeply cultivating good dharma obstructs unwholesome dharma. Therefore, if a person accumulates virtuous deeds such as upholding precepts (戒, jiè - precepts) for hundreds of thousands of lifetimes, then unwholesome karma cannot arise. However, ordinary people cannot be like the Buddhas, so they are taken advantage of by unwholesome karma. Therefore, even Arhats who have fully cultivated true wisdom still experience evil retribution due to past karma. Question: The scriptures also say that the Buddha (佛, Fó - Buddha) experienced the retribution of unwholesome karma such as slander. Answer: The Buddha, being omniscient, has no retribution of evil karma because he has cut off the root of all unwholesome dharmas. He merely manifests various Buddha-activities through immeasurable supernatural powers and skillful means, which are inconceivable. As it is said in the Ekottara Agama (增一阿含, Zēng yī Āhán - Increasing by One Agama), there are five inconceivable things. There are two types of karma: karma with fixed retribution and karma with unfixed retribution. Karma with fixed retribution, whether much or little, will certainly bear fruit. Karma with unfixed retribution can be made to disappear completely. Question: What is called karma with fixed retribution? What is called karma with unfixed retribution? Answer: The scriptures say that the five heinous crimes (五逆罪, Wǔ nì zuì - five rebellious acts: patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) are karma with fixed retribution.
是定報業。問曰。但五逆罪是定報業。更有餘耶。答曰。餘業中亦有定報分。但不可得示。或以事重故有定報。如於佛及佛弟子。若供養若輕毀。或以心重故有定報。如人以深厚纏殺害蟲蟻。重於殺人。如是等餘業亦有定報。問曰。若五逆罪可令薄者。何故不能使都盡耶。答曰。此罪法爾。不可都盡。如須陀洹雖至懈怠不到八生。又五逆罪以堅重故不可都盡。如王法中有重罪者。可得令輕不可全舍。
輕重罪品第九十八
問曰。經中說有輕重罪業。何謂輕重。答曰。若業能得阿鼻地獄報是名重罪。問曰。何等業能得此報。答曰。若業破僧必受此報。所以者何。別離三寶令僧寶離佛寶亦礙法寶。又生上邪見故能起是業。亦深嫉恚佛故起此業。亦久集惡性深貪利養故故起此業。又此人說非法是法時。障多眾生行諸善法。故名重罪。問曰。但破僧罪得阿鼻地獄報。更有餘耶。答曰。餘業亦有。若言無罪無福供養父母及諸善人無有果報。是等邪見亦得此報。又使他人墮此邪見。令多眾生造諸惡故。亦受此報。又能作如是邪見經書。如富蘭那等諸邪見師害正見故。開多眾生為惡因緣。又謗賢聖罪亦得此報。如說八萬四千歲一脅受苦。又如法句中說。聖人以法壽。以此法教化。鈍根依惡見違逆如是語。如刺竹結實則自
【現代漢語翻譯】 現代漢語譯本 是定報業（必定會產生果報的業）。問：只有五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）是定報業嗎？答：其他的業中也有定報的部分，只是不能明確地指出來。有些是因為事情本身嚴重而成為定報，比如對佛和佛的弟子，無論是供養還是輕慢譭謗。有些是因為心念的強烈而成為定報，比如有人以深厚的嗔恨心殺害蟲蟻，其罪重於殺人。像這樣的其他業也有定報。 問：如果五逆罪可以減輕，為什麼不能完全消除呢？答：這是法的自然規律，不能完全消除。就像須陀洹（初果聖人）即使懈怠，也不會超過八次轉生。而且五逆罪因為其堅固和嚴重性，不能完全消除。就像世間的法律，對於重罪，可以減輕，但不能完全赦免。
輕重罪品第九十八
問：經中說有輕重罪業，什麼是輕重？答：如果某種業能導致墮入阿鼻地獄的果報，這就是重罪。問：什麼樣的業會導致這種果報？答：如果某種業是破僧（破壞僧團的和合），必定會受到這種果報。為什麼呢？因為這會使三寶分離，令僧寶遠離，也阻礙了法寶。而且，產生極端的邪見會導致這種業。深深地嫉妒和憎恨佛也會導致這種業。長期積累惡性，深深地貪圖利養也會導致這種業。而且，當這個人說非法是法時，會阻礙眾多眾生修行各種善法，所以稱為重罪。 問：只有破僧罪會導致阿鼻地獄的果報嗎？還有其他的嗎？答：其他的業也有。如果說沒有罪沒有福，供養父母和各種善人沒有果報，這些邪見也會導致這種果報。而且，使他人墮入這種邪見，令眾多眾生造作各種惡業，也會受到這種果報。又有人制作這樣的邪見經書，像富蘭那（Purana）等各種邪見導師，因為損害正見，開啟眾多眾生作惡的因緣。誹謗賢聖的罪也會得到這種果報，比如經中說八萬四千歲一脅受苦。又如《法句經》中說，聖人以法為壽命，用這種法來教化，愚鈍的人依據惡見違逆這樣的話，就像刺竹結實就會自毀。
【English Translation】 English version It is fixed retribution karma. Question: Are only the five rebellious acts (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) fixed retribution karma? Answer: Among other karmas, there are also portions of fixed retribution, but they cannot be clearly pointed out. Some become fixed retribution because the matter itself is serious, such as offering to or disrespecting and slandering the Buddha and the Buddha's disciples. Some become fixed retribution because of the intensity of the mind, such as someone killing insects and ants with deep hatred, which is more serious than killing a person. Such other karmas also have fixed retribution. Question: If the five rebellious acts can be lessened, why can't they be completely eliminated? Answer: This is the natural law of Dharma; they cannot be completely eliminated. Just as a Stream-enterer (Srotapanna), even if lazy, will not exceed eight rebirths. Moreover, the five rebellious acts cannot be completely eliminated because of their firmness and severity. Just like in worldly laws, for serious crimes, they can be lessened but not completely pardoned.
Chapter Ninety-Eight: Light and Heavy Sins
Question: The sutras say there are light and heavy karmas. What is meant by light and heavy? Answer: If a karma can lead to the retribution of falling into Avici Hell, that is called a heavy sin. Question: What kind of karma leads to this retribution? Answer: If a karma is breaking the Sangha (disrupting the harmony of the Sangha), one will certainly receive this retribution. Why? Because it separates the Three Jewels, causing the Sangha Jewel to be distanced, and also hindering the Dharma Jewel. Moreover, generating extreme wrong views leads to this karma. Deeply envying and hating the Buddha also leads to this karma. Long-term accumulation of evil nature and deep greed for profit and offerings also lead to this karma. Furthermore, when this person says what is not Dharma is Dharma, it hinders many sentient beings from practicing various good Dharmas, so it is called a heavy sin. Question: Does only the sin of breaking the Sangha lead to the retribution of Avici Hell? Are there others? Answer: Other karmas also exist. If one says there is no sin and no merit, and that offering to parents and various virtuous people has no retribution, these wrong views also lead to this retribution. Moreover, causing others to fall into these wrong views, causing many sentient beings to create various evil karmas, also leads to this retribution. Furthermore, someone who creates such wrong view scriptures, like Purana and various wrong view teachers, because they harm right view, they open the causes and conditions for many sentient beings to do evil. The sin of slandering the virtuous and sages also receives this retribution, such as the sutra saying one side suffers for eighty-four thousand years. Moreover, as the Dhammapada says, sages take Dharma as their life, using this Dharma to teach, and foolish people rely on wrong views and go against such words, just like thorny bamboo bearing fruit destroys itself.
害其形。是人墮地獄。首下足在上。以噁心惡口。誹謗賢聖者。是人墮十萬尼羅浮地獄。三十六及五阿浮陀地獄。又殺生等若事重心重。是罪亦墮阿鼻地獄。與重相違。是名為輕。于炙大炙等諸淺地獄畜生餓鬼。及人天中受不善報。是名輕罪。
大小利業品第九十九
問曰。經中說有大小利業。何者為大利業。答曰。隨以何業能致阿耨多羅三藐三菩提。是名最大利報業。次業能得辟支佛道。次業得聲聞道。次業得有頂報壽八萬大劫。是生死中最大業報。次業得無所有處壽六萬劫。如是次第乃至梵世壽命半劫。次欲界他化自在天受天數萬六千歲。乃至四天王受天數五百歲。如是人中四天下各隨業受報。如是畜生餓鬼地獄。亦有小利業。問曰。何等業能得阿耨多羅三藐三菩提等。答曰。檀等六波羅蜜具足。能得阿耨多羅三藐三菩提。從此善業次第轉薄。得辟支佛菩提。轉薄得聲聞菩提。若行增上四無量心。得生有頂。行四無量次第轉薄次生下地。行四無量心小轉薄。及隨定戒因緣故生色界。以佈施持戒修善因緣故生欲界。是施等業隨福田厚薄故有差別。若於諸佛福田中行。是則最勝。次於辟支佛等福田中行。次第轉少。問曰。為智福田勝。斷福田勝。答曰。若智慧達法相。謂必竟空此則為勝。所以者何。如佛
【現代漢語翻譯】 現代漢語譯本：損害他人的身體。這個人會墮入地獄，頭朝下腳朝上。以惡毒的心和惡劣的言語，誹謗賢人和聖者的人，會墮入十萬尼羅浮地獄，三十六及五阿浮陀地獄。又如殺生等行為，如果用心很重，這種罪業也會墮入阿鼻地獄。與上述重罪相反的，就稱為輕罪。在炙地獄、大炙地獄等較淺的地獄，以及畜生、餓鬼道，和人天道中，承受不善的果報，這被稱為輕罪。
大小利業品第九十九
問：經中說有大小利業，什麼是大利業？答：隨著什麼業能夠證得阿耨多羅三藐三菩提（無上正等正覺），這被稱為最大的利報業。其次的業能夠證得辟支佛道。再次的業能夠證得聲聞道。再次的業能夠得到有頂天的果報，壽命長達八萬大劫，這是生死輪迴中最大的業報。其次的業能夠得到無所有處天的果報，壽命長達六萬劫。像這樣依次遞減，乃至梵世天的壽命為半劫。其次是欲界他化自在天的壽命為一萬六千歲。乃至四天王的壽命為五百歲。像這樣，人間四天下的人們各自隨著業力承受果報。像這樣，畜生、餓鬼、地獄道中，也有小利業。 問：什麼業能夠證得阿耨多羅三藐三菩提等果位？答：圓滿具足佈施等六波羅蜜，能夠證得阿耨多羅三藐三菩提。從這種善業開始，次第轉薄，就能證得辟支佛菩提。再轉薄，就能證得聲聞菩提。如果修習增上的四無量心，就能往生到有頂天。修習四無量心，次第轉薄，就往生到較低的各層天。修習四無量心稍微轉薄，以及隨著禪定和戒律的因緣，就往生到**（原文如此，此處可能缺失部分資訊）。以佈施、持戒、修善的因緣，就往生到欲界。這些佈施等善業，隨著福田的深厚程度而有差別。如果在諸佛的福田中行善，那就是最殊勝的。其次是在辟支佛等福田中行善，依次遞減。問：是智慧福田殊勝，還是斷福田殊勝？答：如果智慧能夠通達法相，認識到一切畢竟空，這才是殊勝的。為什麼呢？就像佛一樣。
【English Translation】 English version: Harming their form. This person will fall into hell, head down and feet up. Those who slander the virtuous and the holy with evil intentions and malicious words will fall into ten hundred thousand Nirabu hells, thirty-six and five Abuda hells. Furthermore, if actions such as killing have heavy intentions, this sin will also lead to Avici Hell. The opposite of these heavy sins is called minor sins. In shallow hells such as the Burning Hell and Great Burning Hell, as well as in the realms of animals, hungry ghosts, and humans and heavens, one receives unfavorable retribution. This is called a minor sin.
Chapter Ninety-Nine on Great and Small Beneficial Karma
Question: The sutras speak of great and small beneficial karma. What is great beneficial karma? Answer: Whatever karma leads to Anuttara-samyak-sambodhi (unexcelled complete enlightenment) is called the greatest beneficial karma. The next karma leads to the path of Pratyekabuddha (Solitary Buddha). The next karma leads to the path of Sravaka (Disciple of the Buddha). The next karma leads to the reward of the Peak of Existence, with a lifespan of eighty thousand great kalpas (eons). This is the greatest karmic reward in the cycle of birth and death. The next karma leads to the Realm of Neither Perception nor Non-Perception, with a lifespan of sixty thousand kalpas. In this way, gradually decreasing, even the Brahma world has a lifespan of half a kalpa. Next, the Paranirmitavasavartin Devas (Gods of the sixth heaven in the Realm of Desire) in the Realm of Desire have a lifespan of sixteen thousand years. Even the Four Heavenly Kings have a lifespan of five hundred years. In this way, the people of the four continents in the human realm each receive retribution according to their karma. In this way, there is also small beneficial karma in the realms of animals, hungry ghosts, and hells. Question: What karma leads to Anuttara-samyak-sambodhi and other attainments? Answer: The complete perfection of the six paramitas (perfections) such as dana (giving) leads to Anuttara-samyak-sambodhi. From this good karma, gradually diminishing, one can attain Pratyekabuddha Bodhi (Enlightenment). Further diminishing, one can attain Sravaka Bodhi. If one practices the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity) with increasing intensity, one will be reborn in the Peak of Existence. Practicing the Four Immeasurables, gradually diminishing, one will be reborn in lower realms. Practicing the Four Immeasurables slightly diminished, and due to the causes and conditions of samadhi (meditative absorption) and precepts, one will be reborn in ** (original text as is, possibly missing information here). Due to the causes and conditions of giving, upholding precepts, and cultivating goodness, one will be reborn in the Realm of Desire. These acts of giving and other good deeds vary depending on the depth of the field of merit. If one practices good deeds in the field of merit of the Buddhas, that is the most supreme. Next, one practices good deeds in the field of merit of the Pratyekabuddhas and so on, gradually decreasing. Question: Is the field of merit of wisdom superior, or the field of merit of severance superior? Answer: If wisdom can penetrate the nature of phenomena, realizing that everything is ultimately empty, that is superior. Why? Like the Buddha.
以智故於弟子中勝。不以斷故。如雜藏中說。若掃僧房地如一閻浮提。不如掃佛塔猶如一掌處。有一切智慧皆為斷故。若諸菩薩久處生死。皆為善斷。善斷者。謂自斷結亦斷眾生。是諸結皆以智漸斷。故知智慧福田于斷為勝。問曰。若利根鬚陀洹鈍根斯陀含。是二福田何者為勝。答曰。利根者勝。非鈍根也。問曰。此語不然。如經中說。供養百須陀洹。不如供養一斯陀含。又說。稊稗害禾貪慾穢心。是故施無慾人應得福多。斯陀含能薄三毒。須陀洹未。何故言勝。答曰。是經名不了義。何以知之。即此經中說。施畜生得百倍利。而實施鵽鳥等所得果報。勝施外道五神通人。是故此經應辯其義。此經從多故說。除利智慧。人須陀洹以智力故。雖受諸欲亦名福田。非斷欲凡夫乃至能得有頂定者。有多聞智在達分中尚勝。非有頂定不通達分。又彌勒菩薩雖未得佛。為阿羅漢之所禮敬。又但能空發菩提心者。以為羅漢所敬。如一沙彌擔持衣缽逐阿羅漢行。是沙彌發無上心。阿羅漢即取衣缽自擔隨其後行。如喻中廣說。故知智慧福田為勝。◎
◎三業品第一百
問曰。經中說三業。善不善無記業。何等是善業。答曰。隨以何業能與他好事是業名善。是善業從佈施持戒慈等法生。非洗浴等。問曰。何名為好。答曰。令
【現代漢語翻譯】 現代漢語譯本 以智慧的緣故，在弟子中勝出，而不是因為斷除煩惱的緣故。如同《雜藏》中所說：『如果清掃僧房的地面，如同清掃整個閻浮提（Jambudvipa，指我們所居住的這個世界），也不如清掃佛塔如同一個手掌大小的地方。』因為一切智慧都是爲了斷除煩惱的緣故。如果諸位菩薩長久處於生死輪迴之中，都是爲了善於斷除煩惱。善於斷除煩惱的人，是指自己斷除煩惱，也能幫助眾生斷除煩惱。這些煩惱都是用智慧逐漸斷除的。所以可知智慧福田勝過斷除煩惱。 問：如果利根的須陀洹（Srotapanna，入流果），和鈍根的斯陀含（Sakrdagamin，一來果），這二者誰是更好的福田？ 答：利根的須陀洹勝過鈍根的斯陀含。 問：這種說法不對。如同經中所說：『供養一百個須陀洹，不如供養一個斯陀含。』又說：『稊稗（tí bài，田中的雜草）會損害禾苗，貪慾會污染心。』所以佈施給沒有貪慾的人，應該得到更多的福報。斯陀含能夠減薄三毒（貪嗔癡），須陀洹還不能。為什麼說利根的須陀洹更勝一籌呢？ 答：這部經是不了義經（需要進一步解釋的經典）。為什麼知道呢？因為這部經中說：『佈施給畜生能得到百倍的利益。』而佈施給鵽鳥（一種鳥）等所得到的果報，勝過佈施給外道五神通的人。所以這部經應該辨別其中的含義。這部經是從數量多的角度來說的。除去有利的智慧，具有利根智慧的須陀洹，因為有智慧的力量，即使接受各種慾望，也堪稱為福田。而不是斷除慾望的凡夫，乃至能夠得到有頂定（非想非非想定）的人。有多聞智慧，在通達真理的修行中，尚且勝過有頂定，因為有頂定不能通達真理。而且彌勒菩薩（Maitreya Bodhisattva），雖然還沒有成佛，也受到阿羅漢（Arhat，已證得無生果的聖者）的禮敬。又僅僅是能夠發起菩提心的人，也被阿羅漢所敬重。如同一個沙彌（Sramanera，小比丘）拿著衣缽跟隨阿羅漢行走，這個沙彌發起了無上菩提心，阿羅漢就拿過衣缽自己擔著，跟隨在他後面行走。如同譬喻中廣泛說明的那樣。所以可知智慧福田更為殊勝。 ◎ ◎三業品第一百 問：經中說有三種業：善業、不善業、無記業。什麼是善業？ 答：隨著做什麼業能夠給他人帶來好事，這個業就叫做善業。這種善業是從佈施、持戒、慈愛等法產生的，而不是從洗浴等行為產生的。 問：什麼叫做『好』？ 答：使...
【English Translation】 English version Superiority among disciples is due to wisdom, not due to severance [of afflictions]. As stated in the Miscellaneous Collection (雜藏): 'Sweeping the ground of a Sangha residence as large as Jambudvipa (閻浮提, the continent where we live) is not as meritorious as sweeping a stupa the size of a palm. 'Because all wisdom is for the sake of severing [afflictions]. If Bodhisattvas remain in samsara (生死, cycle of birth and death) for a long time, it is all for the sake of skillful severance. A skillful severer is one who severs their own afflictions and also helps sentient beings sever theirs. All these afflictions are gradually severed with wisdom. Therefore, it is known that the field of merit of wisdom is superior to severance. Question: If a sharp-witted Srotapanna (須陀洹, stream-enterer) and a dull-witted Sakrdagamin (斯陀含, once-returner), which of these two is the superior field of merit? Answer: The sharp-witted one is superior, not the dull-witted one. Question: This statement is not correct. As it says in the sutra: 'Offering to a hundred Srotapannas is not as meritorious as offering to one Sakrdagamin.' It also says: 'Tares (稊稗) harm the rice, and greed defiles the mind.' Therefore, giving to a person without desire should yield more merit. The Sakrdagamin can weaken the three poisons (貪嗔癡, greed, hatred, and delusion), while the Srotapanna cannot. Why do you say the sharp-witted Srotapanna is superior? Answer: This sutra is a provisional teaching (不了義經, a teaching that requires further interpretation). How do we know this? Because this very sutra says: 'Giving to animals yields a hundredfold benefit.' And the karmic result of giving to birds such as the 鵽 is superior to giving to non-Buddhist practitioners with five supernormal powers. Therefore, this sutra should be analyzed for its meaning. This sutra speaks from the perspective of quantity. Excluding beneficial wisdom, a Srotapanna with sharp wisdom, because of the power of wisdom, even while experiencing desires, is still considered a field of merit. This is not the case for an ordinary person who severs desires, even one who can attain the peak of existence (有頂定, the highest state of meditative absorption). Having much learning and wisdom, in the practice of attaining realization, is superior to the peak of existence, because the peak of existence does not lead to realization. Furthermore, Maitreya Bodhisattva (彌勒菩薩), although not yet a Buddha, is revered by Arhats (阿羅漢, enlightened beings). Moreover, even one who can simply generate the Bodhicitta (菩提心, the mind of enlightenment) is revered by Arhats. For example, a Sramanera (沙彌, novice monk) carrying robes and a bowl follows an Arhat. This Sramanera generates the supreme mind [of enlightenment], and the Arhat immediately takes the robes and bowl, carries them himself, and follows behind him. As explained extensively in the parable. Therefore, it is known that the field of merit of wisdom is superior. ◎ ◎Chapter One Hundred on the Three Karmas (三業品) Question: The sutras speak of three karmas: good karma, unwholesome karma, and neutral karma. What is good karma? Answer: Whatever karma can bring good things to others is called good karma. This good karma arises from practices such as giving, upholding precepts, and loving-kindness, not from activities such as bathing. Question: What is meant by 'good'?
他得樂是名為好。亦名為善。亦名為福。問曰。若令他得樂名為福者。令他得苦應當有罪。如良醫鍼灸令他生苦。是應得罪。答曰。良醫鍼灸為與樂故不得罪也。問曰。若為與樂便得福者。如淫他妻令其生樂。亦應得福。答曰。淫慾名決定不善。若人令他行不善法。是則為苦非為樂也。樂名今樂后樂。非現在少樂。以此因緣后得大苦。問曰。有人飲食因緣生他人樂。或飲食不消令人至死。是施食人應得罪得福。答曰。是人好心施食無噁心。故但得福德不得罪也。問曰。淫他妻者亦復如是。但為樂故亦應得罪得福。答曰。此事先答。謂淫慾是決定不善生大苦故。又佈施飲食中有福德分。所以者何。得飲食者。不必盡死。眾生皆貪染心故而受淫慾。全非福因。云何得福。問曰。有人以殺生故利益多人。如人破賊則國無患。若防毒獸則利人民。是等可以殺生而得福乎。或有人。劫盜因緣供養父母。淫慾因緣生好兒息。妄語因緣或與壽命。以惡口等令他得利。是皆十惡所攝。云何以此而得福乎。答曰。是人得福得罪。為利他故得福。以損他故得罪。問曰。是醫亦初與他苦。后令得樂。何故不得罪得福而但得福耶。答曰。是醫以善心針灸無有惡意。若業為善惡故起則罪福並得。問曰。殺等皆是得福。所以者何。以殺因緣得所欲事
【現代漢語翻譯】 現代漢語譯本 他得樂，這被稱為『好』，也稱為『善』，也稱為『福』（吉祥）。 問：如果使他人快樂被稱為『福』，那麼使他人痛苦就應該有罪。例如，良醫用鍼灸使人感到痛苦，這應該算是犯罪嗎？ 答：良醫用鍼灸是爲了給人帶來快樂，所以不算犯罪。 問：如果爲了給人帶來快樂就能得到『福』，那麼像與他人之妻行淫，使她快樂，也應該得到『福』嗎？ 答：淫慾被明確定義為不善。如果有人使他人行不善之法，那就是痛苦而不是快樂。這裡所說的快樂是指今生和來世的快樂，而不是指現在的短暫快樂，因為這種快樂會導致未來更大的痛苦。 問：有人因為飲食的緣故使他人快樂，或者因為飲食不消化而使人死亡。那麼，這個施食的人應該得到罪還是得到福？ 答：這個人是出於好心施食，沒有惡意，所以只能得到福德，不會得到罪。 問：那麼，與他人之妻行淫也是一樣，只是爲了快樂，也應該得到罪或得到福嗎？ 答：這件事之前已經回答過了，淫慾是明確的不善，會帶來巨大的痛苦。而且，佈施飲食中有福德的成分。為什麼呢？因為得到飲食的人，不一定會因此而死。眾生都貪戀染著，所以才接受淫慾，這完全不是福德的因緣，怎麼能得到福呢？ 問：有人因為殺生而利益了很多人，比如有人擊破賊寇，國家就沒有禍患；如果殺死毒獸，就能利益人民。像這種情況，可以通過殺生而得到福嗎？或者有人，通過劫盜來供養父母，通過淫慾來生養好的兒女，通過妄語來或許能延續壽命，通過惡語等方式使他人得到利益。這些都是十惡業所包含的，怎麼能通過這些而得到福呢？ 答：這個人既得到福也得到罪。因為利益他人而得到福，因為損害他人而得到罪。 問：醫生也是先給人痛苦，然後才給人快樂，為什麼不得罪得福，而只是得福呢？ 答：醫生是以善心進行鍼灸，沒有惡意。如果業是因為善或惡的動機而產生的，那麼就會罪福並得。 問：殺生等行為有時也能得到福，這是為什麼呢？因為通過殺生的因緣，可以得到想要的事物。
【English Translation】 English version He obtains joy, which is called 'good,' also called 'virtuous,' and also called 'fortune' (auspiciousness). Question: If causing others to be happy is called 'fortune,' then causing others to suffer should be a sin. For example, a good doctor uses acupuncture to cause pain, should this be considered a crime? Answer: A good doctor uses acupuncture to bring joy, so it is not considered a crime. Question: If one can obtain 'fortune' by bringing joy to others, then like having illicit relations with another's wife, causing her joy, should one also obtain 'fortune'? Answer: Lust is clearly defined as unwholesome. If someone causes others to practice unwholesome dharma, that is suffering, not joy. The joy referred to here is the joy of this life and the next, not the short-term joy of the present, because this joy will lead to greater suffering in the future. Question: Someone causes others to be happy through food and drink, or someone causes others to die because of indigestion. Then, should this person who gives food receive sin or fortune? Answer: This person gives food with good intentions and without malice, so they can only receive merit and not sin. Question: Then, having illicit relations with another's wife is the same, just for joy, should one also receive sin or fortune? Answer: This matter has been answered before, lust is clearly unwholesome and brings great suffering. Moreover, there is an element of merit in giving food. Why? Because those who receive food will not necessarily die because of it. Sentient beings are all greedy and attached, so they accept lust, which is not a cause of merit at all, how can one obtain fortune? Question: Someone benefits many people by killing, for example, someone defeats bandits, and the country has no trouble; if poisonous beasts are killed, the people will benefit. In this case, can one obtain fortune by killing? Or someone, through robbery, supports their parents, through lust, gives birth to good children, through lying, perhaps extends life, through harsh words, etc., causes others to benefit. These are all included in the ten unwholesome deeds, how can one obtain fortune through these? Answer: This person receives both fortune and sin. They receive fortune for benefiting others, and they receive sin for harming others. Question: The doctor also first gives pain and then gives joy, why does he not receive sin and fortune, but only receives fortune? Answer: The doctor performs acupuncture with good intentions and without malice. If karma arises because of good or bad motives, then both sin and fortune will be received. Question: Killing and other actions can sometimes also bring fortune, why is that? Because through the cause of killing, one can obtain what one desires.
。如為王殺賊得富貴。以福因緣得隨所欲。云何殺生不名為福。又人能殺則得名聞。名聞是人之所樂。人之所樂是福德果。又以殺故得喜樂。喜樂亦是福德果報。又經書說若逆陣死得生天上。如偈說若人戰陣死天女諍為夫。又說雖善富貴人為賊而逕前能殺則無罪。不殺則得罪。又世法經說。有四品人婆羅門剎利毗舍首陀羅。是四品人各自有法。婆羅門有六法。剎利四法。毗舍三法。首陀羅一法。六法者。一自作天祠。二作天祠師。三自讀違馱。四亦教他人。五佈施。六受施。四法者。一自作天祠不作師。二從他受違馱不教他。三佈施不受施。四守護人民。三法者。作天祠不作師。自讀違馱不教他。自佈施不受施。一法者。謂供給上三品人。若剎利為守護人民故。奪他命有福無罪。又違馱經說。殺生得福。所謂以違馱語咒殺羊。羊死生天。違馱經是世間所信。又說若實應死者殺之則無罪。如五通仙能咒殺人。不可言神仙有罪。罪人云何能成此事。故知殺生得福。又或有心力能奪命得福。施命得罪。若人以善心殺生欲令得樂。云何有罪。如屠兒等畜養牛羊。雖施而罪。如盜等事中亦有福德。答曰。汝言殺生得所欲故名福德者是事不然。所以者何。由福德故得隨所欲。是所欲事緣殺生得。所以然者。以先世造不凈福故。如經
【現代漢語翻譯】 問：如果為國王殺死盜賊可以獲得富貴，憑藉福報的因緣可以隨心所欲，為什麼殺生不被稱為福報呢？又有人能殺人就能獲得名聲，名聲是人們所喜愛的，人們所喜愛的就是福德的果報。而且因為殺戮而獲得喜悅，喜悅也是福德的果報。還有經書上說，如果在戰場上犧牲可以升到天上，就像偈語所說：『如果有人戰死沙場，天女們會爭著做他的妻子。』又說，即使是善良富貴的人，如果盜賊擋在前面，能殺掉盜賊就沒有罪，不殺掉盜賊反而有罪。還有世法經上說，有四種人：婆羅門（祭司階層），剎利（武士階層），毗舍（商人階層），首陀羅（奴隸階層）。這四種人各有各的法則。婆羅門有六種法則：一是自己建造天祠，二是擔任天祠的祭司，三是自己誦讀吠陀（古代印度教的經書），四是教導他人誦讀吠陀，五是佈施，六是接受佈施。剎利有四種法則：一是自己建造天祠但不擔任祭司，二是接受他人傳授的吠陀但不教導他人，三是佈施但不接受佈施，四是守護人民。毗舍有三種法則：建造天祠但不擔任祭司，自己誦讀吠陀但不教導他人，自己佈施但不接受佈施。首陀羅有一種法則：就是供給以上三種人。如果剎利爲了守護人民而奪取他人的性命，就有福報而沒有罪過。還有吠陀經上說，殺生可以獲得福報，比如用吠陀的咒語殺死羊，羊死後可以昇天。吠陀經是世間所信奉的。又說，如果確實應該死的人，殺了他就沒有罪過。比如五通仙人可以用咒語殺人，不能說神仙有罪。有罪的人怎麼能成就這樣的事情呢？所以知道殺生可以獲得福報。又或者有人心力強大，能夠奪取他人的性命就能獲得福報，施捨生命反而有罪。如果有人以善良的心殺生，想要讓他人獲得快樂，為什麼會有罪呢？就像屠夫等畜養牛羊，雖然是施捨，但卻有罪。就像盜竊等事情中也有福德一樣。 答：你說殺生可以獲得所希望的，所以叫做福德，這種說法是不對的。為什麼呢？因為憑藉福德可以獲得隨心所欲，而你所希望的事情是緣于殺生而得到的。之所以這樣，是因為前世造了不清凈的福報的緣故，就像經書上所說：
【English Translation】 Question: If killing thieves as a king leads to wealth and nobility, and if one can obtain whatever one desires through the karmic connection of merit, why is killing not considered a form of merit? Furthermore, a person who can kill gains fame, and fame is something people desire. What people desire is the result of meritorious virtue. Moreover, joy is obtained through killing, and joy is also a karmic reward of meritorious virtue. Additionally, scriptures state that dying in battle leads to rebirth in heaven, as a verse says: 'If a person dies in battle, heavenly maidens will compete to be his wife.' It is also said that even if a virtuous and wealthy person encounters a thief blocking their path, they are without sin if they kill the thief, but sinful if they do not. Furthermore, the 'Worldly Law Sutra' states that there are four classes of people: Brahmins (priestly class), Kshatriyas (warrior class), Vaishyas (merchant class), and Shudras (laborer class). Each of these four classes has its own dharma (law or duty). Brahmins have six dharmas: first, to build temples to the gods themselves; second, to serve as priests in those temples; third, to recite the Vedas (ancient Hindu scriptures) themselves; fourth, to teach the Vedas to others; fifth, to give alms; and sixth, to receive alms. Kshatriyas have four dharmas: first, to build temples to the gods themselves but not serve as priests; second, to receive the Vedas from others but not teach them; third, to give alms but not receive them; and fourth, to protect the people. Vaishyas have three dharmas: to build temples to the gods themselves but not serve as priests, to recite the Vedas themselves but not teach them, and to give alms but not receive them. Shudras have one dharma: to serve the three classes above them. If a Kshatriya takes a life to protect the people, they have merit and are without sin. Furthermore, the Veda scriptures say that killing brings merit, such as killing a goat with Vedic mantras, which causes the goat to be reborn in heaven. The Veda scriptures are trusted by the world. It is also said that if someone truly deserves to die, killing them is without sin. For example, a five-powered immortal can kill people with mantras; it cannot be said that the immortal is sinful. How could a sinful person accomplish such a thing? Therefore, it is known that killing brings merit. Moreover, if someone has the mental power to take a life, they gain merit, while giving life brings sin. If a person kills with a good intention, wanting to bring happiness to others, why would there be sin? Like butchers who raise cattle and sheep, although they give, they are sinful. Just as there is merit in acts like theft. Answer: Your statement that killing brings what is desired, and therefore is called merit, is incorrect. Why? Because one obtains what one desires through merit, and what you desire is obtained through killing. The reason for this is that in a previous life, one created impure merit, as the scriptures say:
中說劫奪殺害得財用施。令他悲泣及不凈施如是等施名曰不凈。要由惡緣而得受報。又此人先世有福。亦有殺生業緣。是故今身因殺受報。亦有眾生應償財命。故由殺害得隨所欲。又非一切眾生皆以殺生而得富貴。如世間言是人薄福多作無獲。名聞喜樂亦如是。皆以福德因緣故得名聞身力及樂。但是福不凈故由殺而得。問曰。師子虎狼等所得身力皆從罪生。夜叉羅剎等得身力樂亦從罪生。答曰。是事先答。亦由不凈福故以罪緣得。汝言經書中說若逆陣死得生天上。是事不然。所以者何。是經以此邪語誘導愚人令其有勇。何以知之。要由福生福由罪生罪。是中都無福因。何由得福。汝言四品眾生各自有法。剎利為護人故殺無罪者。此如家法如屠兒等世世家法常應殺生亦不免罪。剎利亦爾。雖是王法亦故得罪。若剎利以王法故殺生無罪。則屠獵等亦應無罪。但剎利以憐愍心為民除患由此得福。若奪他命此則有罪。如人劫奪他財以養父母。是人則罪福並得。問曰。是人劫盜以養父母不應得罪。如世法經說。若乏食七日從首陀羅奪取無罪。若命欲斷得從婆羅門取。是人雖以惡業活命不名為破戒人。以急難故。猶如虛空塵垢不污。是人亦爾罪所不染。答曰。即梵志法中說。若劫奪時財主來護。梵志爾時應當籌量。若使財主功德不
【現代漢語翻譯】 現代漢語譯本 中說，如果通過劫掠、殺害等手段獲得財物並用于佈施，或者使接受佈施者感到悲傷，又或者佈施的物品是不潔凈的，這樣的佈施就被稱為『不凈』。這種佈施需要由惡劣的因緣才能獲得回報。此外，這個人前世積累了福德，但也造下了殺生的業緣。因此，今生因為殺生而獲得回報。也有一些眾生，本就應該償還財物或性命，所以通過殺害他們可以得到想要的東西。然而，並非所有眾生都能通過殺生獲得富貴。正如世間所說，有些人福報淺薄，即使努力耕作也難以獲得收穫。名聲、喜悅和快樂也是如此，都需要通過福德因緣才能獲得名聲、強健的身體和快樂。但因為這些福德是不純凈的，所以是通過殺戮獲得的。 有人問：『獅子、老虎、豺狼等獲得的力量，都是從罪業中產生的嗎？夜叉、羅剎等獲得的力量和快樂，也是從罪業中產生的嗎？』 回答說：『這個問題之前已經回答過了。這些力量和快樂也是因為不純凈的福德，通過罪業的因緣而獲得的。』 你提到經書中說，如果爲了抵抗敵軍而戰死，可以升到天上。這是不對的。為什麼呢？因為這部經是用這種邪惡的言論來誘導愚人，讓他們變得勇敢。怎麼知道的呢？福報是由福德產生的，罪業是由罪業產生的。這裡面根本沒有福德的因，怎麼能獲得福報呢？ 你還說，四種姓的人各有各的法則。剎帝利（Kshatriya）(統治者或武士)爲了保護人民而殺人，是沒有罪的。這就像家族的規矩，比如屠夫等世代相傳的家族規矩，經常需要殺生，但也不能免除罪責。剎帝利也是一樣，即使是國王的法律，也會因此而獲罪。如果剎帝利因為國王的法律而殺生沒有罪，那麼屠夫、獵人等也應該沒有罪了。但是，剎帝利如果以憐憫之心為人民消除禍患，由此才能獲得福報。如果奪取他人的性命，這就是有罪的。就像有人搶劫他人的錢財來供養父母，這個人既有罪也有福。 有人問：『這個人搶劫來供養父母，不應該有罪。就像世俗的法律經典所說，如果缺乏食物七天，從首陀羅（Shudra）(社會階級制度中的最低等級)那裡搶奪食物是沒有罪的。如果生命垂危，可以從婆羅門（Brahmin）(祭司階級)那裡拿取食物。這個人雖然以惡業為生，但不能被稱為破戒之人，因為情況緊急，就像虛空不會被塵垢污染一樣，這個人也不會被罪惡所沾染。』 回答說：『在婆羅門的法律中說，如果搶劫時財物的主人前來保護，婆羅門這時應該衡量，如果財物的主人功德不
【English Translation】 English version It is said that if one uses wealth obtained through robbery, killing, or other means to make offerings, causing the recipient to grieve, or if the offering itself is impure, such offerings are called 'impure.' These offerings yield rewards only through negative causes. Furthermore, the person may have accumulated merit in a previous life but also created karmic connections through killing. Therefore, in this life, they receive rewards as a result of killing. There are also beings who are destined to repay debts of wealth or life, so by killing them, one can obtain what one desires. However, not all beings can attain wealth and status through killing. As the world says, some people have little merit, and even if they work hard, they gain little. Fame, joy, and happiness are similar; they are attained through meritorious causes, resulting in fame, physical strength, and happiness. However, because these merits are impure, they are obtained through killing. Someone asks: 'Is the strength of lions, tigers, wolves, etc., all born from sin? Is the strength and happiness of Yakshas (Yaksha)(a type of mythical being) and Rakshasas (Rakshasa)(a type of demon) also born from sin?' The answer is: 'This has been answered before. These strengths and happiness are also obtained through impure merit, with sin as the cause.' You mentioned that the scriptures say that if one dies fighting against the enemy, one can be reborn in heaven. This is not true. Why? Because this scripture uses such evil words to mislead foolish people, making them brave. How do we know this? Merit is born from merit, and sin is born from sin. There is no cause for merit here, so how can one obtain merit? You also said that the four castes each have their own laws. Kshatriyas (Kshatriya)(rulers or warriors) kill to protect the people and are without sin. This is like family rules, such as butchers who traditionally kill for generations, but they cannot escape sin. Kshatriyas are the same; even if it is the law of the king, they still incur sin. If Kshatriyas kill because of the king's law and are without sin, then butchers, hunters, etc., should also be without sin. However, if Kshatriyas eliminate the suffering of the people with compassion, they can gain merit. If they take the lives of others, this is sinful. It is like someone robbing others to support their parents; this person gains both sin and merit. Someone asks: 'This person robs to support their parents and should not be guilty. As the secular law classics say, if one lacks food for seven days, it is not a sin to take food from a Shudra (Shudra)(the lowest rank in the social hierarchy). If one's life is in danger, one can take food from a Brahmin (Brahmin)(the priestly class). Although this person lives by evil deeds, they cannot be called a breaker of precepts because the situation is urgent, just as the sky is not stained by dust, this person is not tainted by sin.' The answer is: 'In the law of the Brahmins, it is said that if the owner of the property comes to protect it during a robbery, the Brahmin should then consider whether the owner of the property has merit that is not'
如則應殺之。所以者何。我是勝人能以種種悔法除滅此罪。若功德與等自殺殺他其罪亦等。以此罪重難除滅故。若財主德勝應自捨身以此中罪不可除故。如是分別劫奪殺中亦應如是。有言以惡業活命。是中有惡業故云何名福。汝言若人逕前殺則無罪不殺得罪。是言已壞。所以者何。若前人德勝自應捨身。若無罪者何故爾耶。汝言違馱經說殺生得福。是語先答。謂殺無福汝言人實應死殺無罪者則殺怨賊亦應無罪。有一切眾生皆是罪人。以起作業受陰身故。然則殺生無罪者是事不可。問曰。若眾生先世自造殺緣。今殺何故得罪。劫盜等業亦皆如是。答曰。若爾則無罪福。所以者何。是人前世造殺緣故殺之無罪故。離此殺生亦無福德。如是若施他人亦應無福。以受者先世自行施業。今自得報而實不可。無罪福故。當知眾生雖自造殺業。殺者亦皆得罪。以起貪恚癡諸煩惱故。此諸煩惱名邪顛倒。邪倒心生尚應得罪。況當故起身口業乎。故令生死無窮。若不爾者。則諸神仙起貪恚等諸煩惱時。不應便失神通。若此非罪復與何法相違。故名福德。當知眾生雖復先世自造殺緣。殺者亦應有罪。汝雖言罪人無所能成。是事不然。栴陀羅等亦能以咒術殺人。仙人亦爾。以噁心故。隨語能成。又此人福力故能成。以奪命故得罪。汝言或有心
力從奪命生福施命得罪。是事不然。所以者何。要由心力及福因緣故。能得福非但由心。若以善心淫于師妻殺婆羅門可得福耶。安息等邊地人。以福德心淫母姊等復有福耶。故知從福因緣有福德生非但心也。劫盜等亦如是。故知殺等皆是不善。有此殺等非為利他故名不善。雖于現世少時得樂后受大苦。以損他故名不善相。又現見多有眾生行殺等法。亦多在三塗及人道中受諸苦惱。當知苦惱是殺等果。果似因故。又三惡道中罪苦尤劇。故知以殺等因緣生於此中。問曰。天人中亦如是。諸天亦常與阿修羅戰共相殺害。人中亦以坑陷綱毒。殺害眾生。答曰。人天中有離殺等法。三惡道無。當知此中罪苦尤甚。又人殺等因緣則失壽等利樂。上古時人有無量壽命。光從身出。明如日月飛行自在。地皆自然生隨意物自然粳米。皆以殺等罪故失如是事。後轉更失至十歲人時。酥油石蜜稻粟麥等一切皆無。故知殺等是不善業。又若離殺等還得利樂。壽命增長如壽年八萬諸欲隨意。故知殺名不善。又今郁單曰土有自然粳米。衣從樹生。皆由離殺等故。取要言之。眾生所有一切樂具。皆從離殺等生。故知殺等是不善業也。又殺等法善人所舍。若諸佛菩薩緣覺聲聞及余功德人。皆亦舍離故知不善。問曰。是殺生等善人亦聽。違馱經中為天祠故
【現代漢語翻譯】 現代漢語譯本： 『力從奪命生福，施命得罪』的說法是不對的。為什麼呢？主要是因為心的力量以及福德的因緣。能夠得到福報，不僅僅是由於心。如果以善良的心去姦淫師父的妻子，或者殺害婆羅門，可以得到福報嗎？安息等邊地的人，以福德之心去**姊等，反而有福報嗎？所以說，從福德的因緣產生福德，不僅僅是心的問題。劫掠盜竊等也是如此。所以說，殺生等都是不善的。因為這些殺生等行為不是爲了利益他人，所以稱為不善。雖然在現世短暫的時間裡得到快樂，但之後會遭受巨大的痛苦。因為損害他人，所以稱為不善之相。而且現在看到很多眾生行殺生等法，也大多在三惡道以及人道中遭受各種苦惱。應當知道，苦惱是殺生等的果報。果報類似於原因。而且三惡道中的罪苦尤其劇烈。所以說，因為殺生等的因緣而生於其中。 有人問：天人中也是如此嗎？諸天也經常與阿修羅戰鬥，互相殺害。人中也用坑陷、網羅、毒藥等殺害眾生。回答說：人天中有遠離殺生等法的，三惡道沒有。應當知道，三惡道中的罪苦尤其嚴重。而且人因為殺生等的因緣，會失去壽命等利益和快樂。上古時代的人有無量的壽命，光芒從身上發出，明亮如日月，飛行自在，地上自然生長出隨意的物品和自然粳米。都是因為殺生等的罪過，失去了這些。後來逐漸喪失，直到人的壽命只有十歲的時候，酥油、石蜜、稻粟、麥等一切都沒有了。所以說，殺生等是不善的業。而且如果遠離殺生等，就能得到利益和快樂，壽命增長，如壽命八萬歲時，各種慾望都能隨意滿足。所以說，殺生是不善的。而且現在郁單曰的土地上有自然粳米，衣服從樹上生長出來，都是因為遠離殺生等。總而言之，眾生所有的一切快樂的器具，都是從遠離殺生等產生的。所以說，殺生等是不善的業。 而且殺生等法是善人所捨棄的。如果諸佛、菩薩、緣覺、聲聞以及其他有功德的人，也都捨棄殺生等，所以說殺生是不善的。有人問：殺生等行為，善人也允許嗎？《吠陀經》中爲了祭祀天神...
【English Translation】 English version: The statement that 'strength comes from taking life and brings fortune, while giving life results in offense' is incorrect. Why is that? It's primarily due to the power of the mind and the causes and conditions of merit. Being able to attain blessings is not solely due to the mind. If one were to commit adultery with one's teacher's wife or kill a Brahmin with a benevolent heart, would one attain blessings? Do people in border regions like An息 (Anxi), who engage in **sisterly relations with a virtuous mind, actually gain merit? Therefore, it is known that merit arises from the causes and conditions of merit, not just from the mind. Robbery and theft are similar. Thus, it is known that killing, etc., are all unwholesome. Because these acts of killing, etc., are not for the benefit of others, they are called unwholesome. Although one may gain temporary pleasure in the present life, one will suffer great pain afterward. Because it harms others, it is called an unwholesome characteristic. Moreover, it is now seen that many beings who practice killing, etc., mostly suffer various afflictions in the three evil realms and the human realm. It should be known that suffering is the result of killing, etc. The result is similar to the cause. Furthermore, the suffering in the three evil realms is particularly severe. Therefore, it is known that one is born into them due to the causes and conditions of killing, etc. Someone asks: Is it the same in the heavens? The gods also frequently fight with the Asuras (demons), killing each other. In the human realm, people also use pits, nets, poisons, etc., to kill living beings. The answer is: In the human and heavenly realms, there are those who abstain from killing, etc., but the three evil realms do not. It should be known that the suffering in the three evil realms is particularly severe. Moreover, people lose benefits and happiness such as longevity due to the causes and conditions of killing, etc. In ancient times, people had immeasurable lifespans, light emanated from their bodies, shining like the sun and moon, they could fly freely, and the earth naturally produced desired objects and natural rice. All of these were lost due to the sins of killing, etc. Later, they gradually lost these until the time when people's lifespans were only ten years, and there was no ghee, rock candy, rice, millet, wheat, etc. Therefore, it is known that killing, etc., are unwholesome karma. Moreover, if one abstains from killing, etc., one can obtain benefits and happiness, and longevity increases, such as when lifespans are eighty thousand years, and all desires can be fulfilled at will. Therefore, it is said that killing is unwholesome. Moreover, in the land of Uttarakuru (a mythical continent) today, there is natural rice, and clothes grow from trees, all because of abstaining from killing, etc. In short, all the instruments of happiness that living beings possess arise from abstaining from killing, etc. Therefore, it is known that killing, etc., are unwholesome karma. Moreover, the practice of killing, etc., is abandoned by virtuous people. If all Buddhas (enlightened beings), Bodhisattvas (beings striving for enlightenment), Pratyekabuddhas (solitary Buddhas), Sravakas (disciples), and other meritorious people also abandon killing, etc., then it is said that killing is unwholesome. Someone asks: Is killing, etc., also permitted by virtuous people? In the Vedas (ancient Hindu scriptures), for the sake of sacrificing to the gods...
聽令殺羊。答曰。此非善人。善人者常求利他。修慈悲心怨親同等。如是人者。豈當聽殺生也。是人貪恚濁心故造此經。求生天上。咒他眾生以福力故能成是事。又此殺等得解脫者之所不為。故知不善。問曰。得解脫者亦不作餘事。謂過中食等是事亦可是不善耶。答曰。是罪因緣故善人亦舍。若法無過不應舍離過中食等能害梵行。是故亦舍。有法以體性不善故舍。如殺盜等。有法為不善因緣故亦舍。如飲酒過中食等故知殺生體性不善。又殺生者多人憎惡如師子虎狼及諸怨賊旃陀羅等。若以此法因緣人所憎惡。豈非不善。又若不殺者為多人所愛。如行慈悲諸賢聖人。故知殺為不善。問曰。有殺生者。以勇健故為人所愛。如人為王殺諸怨賊則為王所愛。答曰。以因緣故非深愛也。如說若人以惡業令主心歡喜。主若生厭心反還疑此人。若以惡事生疑雲何名愛。又行不善者。尚不自愛況他人乎。故知殺生是不善法。又殺等法是打害繫縛等諸苦惱因。故知不善。問曰。不殺等法亦有苦因。如王敕人令殺怨賊。若不殺者王必害之。答曰。若以不殺便被害者。諸不殺者皆當應死。是人自以違王教故。若知此人深心不殺。則不加害反應供養。故知殺等。是苦因緣。非不殺等。又行殺者死時生悔。故知不善。又行殺等故人所不信。于同類
中尚不相信。何況善人。有行殺等者尚為同類所譏。況餘人乎。有行殺等者。善人舍遠如旃陀羅屠獵師等。有行殺等者不名樂人。如屠獵者終不以此業而得尊貴。又善人為功舍離殺等。若非不善。何故為功勤求舍離。又現見殺等有不愛果。當知來世亦得苦報。又若殺等非不善者。更有何法名不善耶。問曰。若殺等法是不善者。則無好身。所以者何。無有不殺生時。若來若去舉足下足時。恒常傷殺細微眾生。亦常以我相而取他物。亦隨自想而為妄語。是故終無好身。答曰。故作則罪非不故也。如經中說實有眾生於中生眾生想。有欲殺心殺已得殺罪。盜等亦爾。問曰。如人食毒故與不故俱能殺人。有如蹈火知與不知俱能燒人。刺等亦爾。當知殺生故與不故俱應得罪。答曰。此喻不然毒以害身故死。罪福在心何得為喻。又火刺等若不覺不能生苦。是故此喻不然。若無識則不覺痛。有識則覺。如是若無故心。作業不成。有心則成此喻應爾。有故則有罪不故則無。諸業皆以心差別。故有上有下。若無故心。云何當有上下。如醫與非醫俱生人苦。以心力故罪福差別。又如兒捉母乳則不得罪。以無染心故。若染心捉則便有罪。當知罪福皆由心生。又若不故心而有罪者。得解脫人亦有不故而惱眾生。是應得罪則無有解脫。以諸罪人無解
【現代漢語翻譯】 現代漢語譯本： 心中尚且不相信殺生等行為是善的。更何況是善良的人呢？即使是那些從事殺戮等行為的人，尚且會被同類所譏諷，更何況是其他人呢？對於那些從事殺戮等行為的人，善良的人會像躲避旃陀羅（賤民）和屠夫獵人一樣遠遠避開。從事殺戮等行為的人不能被稱為快樂的人。就像屠夫獵人，最終也不會因為從事這種職業而獲得尊貴。而且善良的人爲了獲得功德會捨棄殺戮等行為。如果殺戮等行為不是不善的，為什麼要爲了獲得功德而努力尋求捨棄呢？而且現在就能看到殺戮等行為會帶來不好的結果，應當知道來世也會得到痛苦的報應。而且如果殺戮等行為不是不善的，那麼還有什麼法可以被稱為不善呢？ 有人問：『如果殺戮等法是不善的，那麼就不會有好身體了。為什麼呢？因為沒有不殺生的時候。無論是來還是去，抬腳落腳的時候，總是會傷害和殺死細微的眾生。也常常以『我』的觀念去拿取他人的東西，也總是隨著自己的想法而說妄語。所以最終不會有好身體。』 回答說：『故意做的才有罪，不是故意的就沒有罪。』就像經中所說，確實有眾生，心中生起眾生之想，有想要殺害的心，殺害之後才會有殺罪。盜竊等行為也是如此。 有人問：『就像人吃毒藥，無論是故意還是不故意，都能殺人。又像踩到火上，知道和不知道都會被燒傷。刺也是這樣。應當知道殺生，無論是故意還是不故意，都應該得到罪過。』 回答說：『這個比喻不對。毒藥是因為傷害身體才導致死亡，罪和福在於心，怎麼能用這個來比喻呢？而且火和刺等，如果不覺察到，就不會產生痛苦。所以這個比喻不對。如果沒有意識，就不會感覺到疼痛，有意識才會感覺到。就像這樣，如果沒有故意的念頭，行為就不會成立，有故意的念頭才會成立，這個比喻才恰當。有故意的念頭就有罪，沒有故意的念頭就沒有罪。各種行為都是因為心的差別，所以有上有下。如果沒有故意的念頭，怎麼會有上下之分呢？就像醫生和非醫生都能使人產生痛苦，因為心力的緣故，罪和福才有差別。又像小孩子抓母親的乳房，不會有罪，因為沒有染污的心。如果有了染污的心，就會有罪。應當知道罪和福都是由心產生的。而且如果不是故意的行為也有罪，那麼得到解脫的人也會有不是故意而惱害眾生的時候，這樣就應該得到罪過，那麼就沒有解脫了，因為所有的罪人都無法避免無意中傷害眾生。』
【English Translation】 English version: In their hearts, they still do not believe that acts such as killing are good. How much less so for virtuous people? Even those who engage in killing are criticized by their own kind, how much more so by others? Virtuous people avoid those who engage in killing, such as Chandalas (outcasts) and butchers/hunters, as if avoiding something far away. Those who engage in killing are not called happy people. Just as butchers/hunters will never gain honor through their profession. Moreover, virtuous people abandon killing and other such acts in order to gain merit. If killing and such acts were not unwholesome, why would they diligently seek to abandon them in order to gain merit? Furthermore, we can see in the present that killing and such acts bring about bad results; we should know that in the future they will also bring about painful retribution. And if killing and such acts are not unwholesome, then what other dharma could be called unwholesome? Someone asks: 'If killing and such dharmas are unwholesome, then there would be no good bodies. Why? Because there is no time when one does not kill living beings. Whether coming or going, raising or lowering one's foot, one is constantly harming and killing tiny living beings. One also constantly takes the possessions of others with a sense of 'I,' and one always tells lies according to one's own thoughts. Therefore, one will ultimately not have a good body.' The answer is: 'Intentional actions are sinful, unintentional actions are not.' As it says in the sutras, there truly are living beings, and one generates the thought of living beings in one's mind, and one has the intention to kill, and only after killing does one incur the sin of killing. Stealing and other such acts are also like this. Someone asks: 'Just as a person who eats poison, whether intentionally or unintentionally, can be killed. And just as stepping on fire, whether knowing or not knowing, will cause burns. It is the same with thorns. One should know that killing, whether intentional or unintentional, should incur sin.' The answer is: 'This analogy is not correct. Poison causes death because it harms the body. Sin and merit reside in the mind; how can this be used as an analogy? Moreover, fire and thorns, etc., cannot cause suffering if one is not aware of them. Therefore, this analogy is not correct. If there is no consciousness, one will not feel pain; if there is consciousness, one will feel it. Just like this, if there is no intentional thought, the action will not be accomplished; if there is intentional thought, it will be accomplished. This analogy is appropriate. Intentional thought incurs sin; unintentional thought does not. All actions are differentiated by the mind, therefore there are high and low. If there is no intentional thought, how can there be high and low? Just as a doctor and a non-doctor can both cause suffering to people, sin and merit are differentiated because of the power of the mind. Also, just as a child who grasps its mother's breast does not incur sin because it has no defiled mind. If it has a defiled mind, then it will incur sin. One should know that sin and merit are both produced by the mind. Moreover, if unintentional actions also incur sin, then those who have attained liberation would also unintentionally harm living beings at times. In that case, they should incur sin, and then there would be no liberation, because all sinful beings cannot avoid unintentionally harming living beings.'
脫故。又若不故而有罪福。則一業便應是善不善。如人為福業時。誤殺眾生此業則名亦罪亦福。是事不然。當知不故不應有罪有福。又若無心而有業者。云何分別此善此不善此無記耶。皆以心故有是差別。如有三人俱行繞塔。一爲念佛功德。二為盜竊。三為清涼。雖身業是同而有善不善無記差別。當知在心。有業定報有不定報。有上中下有現報生報后報等。若不由心而得罪福。云何當有如是差別。又若離心有業則非眾生數。亦應有罪福。如風頹山惱害眾生風應有罪。若吹香花來墮塔寺便應得福。是則不可。故知離心無罪福也。有外道說。行斷食法臥于灰土刺蕀等上。投淵赴火自墜高崖等。以苦因緣而有福德。智者難言。若爾則地獄眾生常被燒炙。餓鬼飢渴飛蛾投火。魚鰲處水。豬羊犬等常臥糞土。是等亦應得福。是人答言。要以故心受此苦惱則有福德。非不故也。地獄等不以福心受燒等苦。若不以故心故無福者。亦以無故心是故無罪。若以不故心而有福者。地獄等中亦應有福。有如是過。又若不故心而有罪福則無善人。所以者何。於四威儀中常殺眾生。此事不可。當知不故則無罪福。又無得好生處常為罪故。而實有梵王等諸妙好身。故知不故無罪福業。又汝等法中食不凈食則皆有罪。若深思惟一切飲食皆是不凈食。不
【現代漢語翻譯】 脫故（脫離故意）。又如果不是出於故意而有罪福，那麼一個行為就應該既是善的又是不善的。比如，當一個人爲了行善業時，誤殺了眾生，這個行為就既可以被稱為罪，也可以被稱為福，這是不合理的。應當知道，不是出於故意的行為不應該有罪有福。又如果無心而有業，如何區分什麼是善、什麼是不善、什麼是無記呢？這些差別都是因為心的緣故而產生的。比如有三個人一起繞塔，一個人爲了唸佛的功德，一個人爲了盜竊，一個人爲了清涼，雖然身業相同，但卻有善、不善、無記的差別，應當知道這在於心。有的業有定報，有的業有不定報，有的業有上、中、下之分，有的業有現報、生報、后報等。如果不是由心而決定罪福，怎麼會有這些差別呢？又如果離開心而有業，那麼它就不是眾生之數，也應該有罪福。比如風吹倒山，惱害眾生，風就應該有罪；如果吹來香花，落在塔寺，就應該得到福報，這是不可能的。所以知道，離開心就沒有罪福。有外道說，通過斷食、臥于灰土、刺荊棘等之上，投身深淵、赴火、從高處跳下等苦行，可以獲得福德，智者難以認同。如果這樣，那麼地獄的眾生經常被燒烤，餓鬼飢渴，飛蛾撲火，魚鱉在水中，豬羊犬等經常臥在糞土中，這些也都應該得到福報。那人回答說，要以故意的決心承受這些苦惱，才會有福德，不是無意的。地獄等的眾生不是以求福的心來承受燒烤等痛苦。如果不以故意的決心，所以沒有福德，也因為沒有故意的決心，所以沒有罪。如果以不故意的決心而有福德，那麼地獄等眾生也應該有福德，這樣就有過失了。又如果不是出於故意的行為而有罪福，那麼就沒有善人了。為什麼呢？因為在四威儀（行、住、坐、臥）中，常常會殺死眾生。這是不可能的。應當知道，不是出於故意的行為就沒有罪福。又如果沒有得到好的去處，常常因為罪的緣故，但實際上有梵王等各種美妙的身體，所以知道，不是出於故意的行為沒有罪福業。又在你們的法中，吃不乾淨的食物就都有罪。如果深入思考，一切飲食都是不乾淨的。
【English Translation】 『Tuo Gu』 (abandoning intention). Furthermore, if there are demerits and merits without intention, then a single action should be both good and bad. For example, when someone is performing meritorious deeds and accidentally kills a living being, this action could be called both a sin and a blessing, which is unreasonable. It should be known that actions without intention should not have demerits or merits. Moreover, if there is karma without mind, how can we distinguish between good, bad, and neutral? These distinctions arise because of the mind. For example, if three people circumambulate a stupa together, one for the merit of reciting the Buddha's name, one for theft, and one for coolness, although the physical actions are the same, there are differences in good, bad, and neutral actions, which should be known to be in the mind. Some karma has fixed retribution, some has unfixed retribution, some is superior, medium, or inferior, and some has immediate, subsequent, or later retribution. If demerits and merits are not determined by the mind, how can there be such differences? Furthermore, if there is karma apart from the mind, then it is not among the number of sentient beings and should also have demerits and merits. For example, if the wind blows down a mountain and harms sentient beings, the wind should have demerits; if it blows fragrant flowers and drops them on a stupa temple, it should receive blessings, which is impossible. Therefore, it is known that there are no demerits or merits apart from the mind. Some heretics say that by practicing fasting, lying on ashes, thorns, etc., throwing oneself into abysses, fire, jumping from high cliffs, etc., one can obtain merit through suffering, which is difficult for the wise to agree with. If so, then the beings in hell are constantly burned, hungry ghosts are thirsty, moths fly into the fire, turtles and turtles are in the water, and pigs, sheep, dogs, etc., are constantly lying in dung, all of which should also receive blessings. That person replied, 'One must intentionally endure these sufferings to have merit, not unintentionally.' The beings in hell, etc., do not endure burning and other sufferings with the intention of seeking blessings. If there is no merit because there is no intentional determination, then there is no sin because there is no intentional determination. If there is merit with unintentional determination, then beings in hell, etc., should also have merit, which is a fault. Furthermore, if there are demerits and merits for actions not done intentionally, then there are no good people. Why? Because in the four dignities (walking, standing, sitting, lying down), one often kills living beings. This is impossible. It should be known that there are no demerits or merits for actions not done intentionally. Furthermore, if one does not obtain a good destination and is often due to sin, but in reality there are various wonderful bodies such as Brahma kings, it is known that there are no demerits or meritorious karma for actions not done intentionally. Furthermore, in your Dharma, eating unclean food is all sinful. If you think deeply, all food is unclean.
凈食皆應得罪。如是觸酒等則非婆羅門。若不見聞以凈心食便無罪者。當知離心則無罪福。又于天祠中以福心故殺羊。令羊生天。以福心殺故則有福德。若不爾者。一切殺生皆得福得罪。又婆羅門言。或有劫盜無罪。如乏食七日得從首陀羅取。若命欲斷得從婆羅門取之。亦為生好兒故淫慾無罪。若不以故心則不應有此等差別。故知若人不故與他人毒何由得罪。若故與他毒毒反消病。則應得福。如施人食是食不消。令人死者是應得罪。若不故而有罪福是法則亂。又世間人一切事中皆信於心。如即一言能生喜怒。椎打等亦如是。故知諸業皆由於心。又意業最勝后品當說。故知諸業在心又若智慧人雖處五欲而不得罪。皆是意力。所以者何。智者見色不起妄想故無著色之過。聲等亦爾。若不起妄想而有罪者。一切見聞盡應有罪。然則意業無用。智者以智慧為首。雖受五欲不生貪著。五欲雖在以心厭故而能不染。是非意業力耶。是故無有不故而得罪福。問曰。汝說善不善相。謂損益他。是事不然。所以者何。若人自將養身而行福業。是人自食亦有福德。又塔寺非眾生灑掃亦得福。又禮敬等於他無益。但損他功德不應有福。又非但發心故有福德。隨以衣食利益他人。爾時得福。如是行慈悲者不應有福。又若塔寺等非眾生數。若奪財
【現代漢語翻譯】 現代漢語譯本 凈食皆應得罪：如果這樣，接觸酒等東西就不是婆羅門（Brahman，印度教僧侶）。如果（有人）在不見不聞的情況下，以純凈的心進食，就沒有罪過。應當知道，離開（有意的）心，就沒有罪與福。又有人在天祠中，因為希望帶來福報而殺羊，（他們認為這能）讓羊昇天。因為以帶來福報的心去殺生，所以就有福德。如果不是這樣，那麼一切殺生都會帶來福報或罪過。還有婆羅門說，有時搶劫盜竊沒有罪過，比如飢餓七天的人可以從首陀羅（Shudra，印度教種姓制度中的最低等級）那裡拿取食物。如果生命垂危，可以從婆羅門那裡拿取食物。爲了生個好孩子，淫慾也沒有罪過。如果不是出於故意的用心，就不應該有這些差別。所以要知道，如果一個人不是故意地給他人下毒，怎麼會有罪過呢？如果故意給他人下毒，毒反而消除了疾病，那就應該得到福報。如同給人食物，這食物沒有被消化，導致人死亡，這應該得到罪過。如果不是故意的卻有罪福，那麼法則就混亂了。而且世間人，在一切事情中都相信心。比如同一句話，能產生喜悅或憤怒。椎打等也是如此。所以要知道，一切業都源於心。而且意業最為殊勝，後面的章節會說到。所以要知道，諸業在於心。而且有智慧的人，即使身處五欲之中也不會有罪過，這都是意念的力量。為什麼這麼說呢？因為智者見到美色，不起妄想，所以沒有執著於美色的過失。聲音等也是如此。如果不起妄想卻有罪過，那麼一切見聞都應該有罪過。這樣的話，意業就沒有用了。智者以智慧為首，即使享受五欲，也不會產生貪戀執著。五欲雖然存在，因為內心厭惡，所以能夠不被污染。這不是意業的力量嗎？因此，沒有無意而得罪或得福的情況。 問：你說善與不善的相，在於損害或利益他人，這種說法不對。為什麼呢？如果有人自己將養身體，並且行福業，這個人自己吃飯也有福德。而且打掃佛塔寺廟，並非爲了眾生，也能得到福報。還有禮敬等行為，對他人沒有益處，但損害了他人的功德，不應該有福報。而且並非僅僅發心就有福德，還要用衣食等利益他人，那時才能得到福報。如果這樣，行慈悲的人不應該有福報。而且佛塔寺廟等不是眾生之數，如果奪取（佛塔寺廟的）財物...
【English Translation】 English version Eating pure food should also incur offenses. If so, touching wine and the like would disqualify one from being a Brahman (Brahman, a priest in Hinduism). If someone eats with a pure heart without seeing or hearing (evil), then there is no offense. It should be known that without (intentional) mind, there is neither sin nor merit. Furthermore, in a temple, someone kills a sheep with the intention of bringing blessings, (believing that this will) allow the sheep to be reborn in heaven. Because the killing is done with a heart of blessing, there is merit. If this were not the case, then all killing would result in either merit or sin. Also, Brahmans say that sometimes robbery is not a sin, such as when someone is starving for seven days and takes food from a Shudra (Shudra, the lowest caste in the Hindu caste system). If one's life is in danger, one can take from a Brahman. Also, sexual desire is not a sin for the sake of having a good child. If it were not for intentional thought, there should not be such distinctions. Therefore, know that if a person unintentionally gives poison to another, how can there be an offense? If one intentionally gives poison to another, and the poison cures the disease, then one should receive merit. It is like giving food to someone, but the food is not digested and causes death, then one should receive an offense. If there is sin or merit without intention, then the law is chaotic. Moreover, people in the world believe in the mind in all matters. For example, the same word can generate joy or anger. Beating and striking are also the same. Therefore, know that all actions originate from the mind. Moreover, mental karma is the most supreme, as will be discussed in later chapters. Therefore, know that all actions are in the mind. Furthermore, if a wise person is in the midst of the five desires, they will not incur offenses, all due to the power of the mind. Why is this so? Because a wise person, upon seeing beautiful sights, does not give rise to delusional thoughts, so there is no fault of attachment to sights. The same is true for sounds and the like. If there is sin without arising delusional thoughts, then all seeing and hearing should be sinful. In that case, mental karma would be useless. The wise person takes wisdom as their head, and even if they enjoy the five desires, they do not generate greed or attachment. Although the five desires are present, because the mind detests them, they are able to remain unpolluted. Is this not the power of mental karma? Therefore, there is no situation where one obtains sin or merit unintentionally. Question: You say that the characteristic of good and bad lies in harming or benefiting others, but this is not correct. Why is that? If someone nourishes their own body and performs meritorious deeds, that person also has merit from eating. Moreover, sweeping and cleaning pagodas and temples, which is not for the sake of sentient beings, also brings merit. Furthermore, acts of reverence and the like do not benefit others, but harm their merits, so they should not have merit. Moreover, it is not only having the intention that brings merit, but also benefiting others with clothing, food, and the like, that one obtains merit. If this were the case, then those who practice loving-kindness should not have merit. Moreover, pagodas and temples are not counted among sentient beings, so if one steals (the property of pagodas and temples)...
物若加毀壞不應有罪。又不現前惡口罵他。不應有罪。以不聞故何所損減。又於他人但生噁心不起身口。復何所損。此皆不應得罪。又或自罵或自殺身。或自邪行亦或得罪。是故善不善相非但由損益他。答曰。汝言自將養身有福德者。是事不然。若自供養有福德者。則無有人應供養他而實求福德者。供養他人。又隨自為己其福轉薄。故知自為不應有福。又汝言自食為行福業。若自養身為饒益他。從是心邊能生福德。不由自養而得福也。汝言塔寺非眾生灑掃亦得福者。是人唸佛功德。于眾生中尊。是故灑掃。此事亦由眾生故得福耳。問曰。已滅度佛不名眾生。又經中說佛非有非無亦非有無亦非非有非非無。云何名眾生耶。答曰。若以滅度不名眾生。是人唸佛未滅度時而為供養者。是故得福。如人祭祠父母念生存時。若不爾者不名供養父母。此事亦爾。汝言禮敬等於他無益。是事不然。所以者何。以禮敬等種種利他。令他尊貴人所恭敬。是名利益。亦令他人隨學恭敬亦得福德。又禮敬他時自破憍慢。以破不善分故多所利益。亦以顯他功德禮敬等有如是利。又汝言禮敬等損他功德。是事不然。以好心禮敬非如外道為損他故而行禮敬。又如佈施若他不消亦損他功德。然則佈施亦不應有福故。禮敬等應深思惟有益則行。如經說。
【現代漢語翻譯】 現代漢語譯本 如果損毀東西不應該有罪。又沒有當面惡語謾罵他人，不應該有罪。因為沒有聽到，又有什麼損失呢？又對於他人，只是心生惡意，沒有付諸行動，又有什麼損害呢？這些都不應該構成罪過。又或者自罵，或者自殺，或者自己行邪淫，也可能構成罪過。所以，善與不善，不僅僅是由是否損害他人來決定的。回答：你說自己供養自己身體就有福德，這種說法是不對的。如果自己供養自己就有福德，那麼就沒有人應該供養他人，而實際上人們是爲了求福德才供養他人的。而且，越是隻為自己，福德就越薄。所以，自己供養自己不應該有福德。又你說自己吃飯是行福業，如果是爲了滋養身體從而饒益他人，從這個發心就能產生福德，而不是因為自己供養自己而得到福德。你說塔寺不是眾生灑掃也能得到福德，是因為人們唸佛的功德，在眾生中最為尊貴，所以才灑掃。這件事也是因為眾生的緣故才得到福德。問：已經滅度的佛不稱為眾生。而且經中說佛非有非無，亦非亦有亦無，亦非非有非非無。怎麼能稱為眾生呢？答：如果因為滅度就不稱為眾生，那麼人們唸佛，在佛未滅度時就供養，所以能得到福德。就像人們祭祀父母，是念及他們生存的時候。如果不是這樣，就不能稱為供養父母。這件事也是這樣。你說禮敬等行為對他沒有益處，這種說法是不對的。為什麼呢？因為禮敬等種種行為有利於他人，使他人受到尊重，被人恭敬，這就是利益。也使他人隨之學習恭敬，也能得到福德。而且禮敬他人時，自己能破除驕慢，因為破除了不善的因素，所以多有利益。也因為彰顯了他人的功德，禮敬等行為有這樣的利益。又你說禮敬等行為會損害他人的功德，這種說法是不對的。因為以好的心意去禮敬，不像外道那樣爲了損害他人而行禮敬。又比如佈施，如果對方不能消化，也會損害他的功德，難道因此佈施就不應該有福德了嗎？所以，對於禮敬等行為，應該深入思考，如果是有益的就去做，就像經書上所說的那樣。
【English Translation】 English version If something is damaged, there should be no sin. Also, if one does not verbally abuse another in their presence, there should be no sin. Because if they do not hear it, what is diminished? Furthermore, if one only harbors evil thoughts towards others without acting on them verbally or physically, what harm is done? All of these should not incur sin. Moreover, one may sin by cursing oneself, committing suicide, or engaging in sexual misconduct. Therefore, good and bad are not determined solely by whether one harms others. Answer: Your statement that nourishing oneself brings merit is incorrect. If self-nourishment were meritorious, no one would offer to others, yet people do offer to others seeking merit. Furthermore, the more one acts solely for oneself, the thinner one's merit becomes. Therefore, self-nourishment should not bring merit. You also say that eating for oneself is performing meritorious deeds. If nourishing oneself is for the purpose of benefiting others, merit can arise from that intention, not from self-nourishment itself. You say that sweeping pagodas and temples, even if not for sentient beings, also brings merit. This is because the merit of reciting the Buddha's name is most venerable among sentient beings, and therefore one sweeps. This matter also gains merit because of sentient beings. Question: A Buddha who has attained Nirvana is not called a sentient being. Moreover, the sutras say that the Buddha is neither existent nor nonexistent, neither both existent and nonexistent, nor neither nonexistent nor non-nonexistent. How can he be called a sentient being? Answer: If one does not call a Buddha who has attained Nirvana a sentient being, then people recite the Buddha's name and make offerings when the Buddha has not yet attained Nirvana, and therefore gain merit. It is like people offering sacrifices to their parents, remembering them when they were alive. If it were not so, it would not be called offering to parents. This matter is the same. You say that acts of reverence and the like are of no benefit to others, but this is not true. Why? Because acts of reverence and the like benefit others in various ways, causing them to be respected and revered by others, and this is a benefit. It also causes others to follow and learn reverence, and they can also gain merit. Moreover, when one reveres others, one breaks down one's own arrogance. Because one breaks down unwholesome factors, there are many benefits. Also, by manifesting the merits of others, acts of reverence and the like have such benefits. Furthermore, you say that acts of reverence and the like harm the merits of others, but this is not true. Because one reveres with good intentions, not like the heretics who perform reverence to harm others. Also, like giving alms, if the recipient cannot digest it, it will also harm their merit. Should almsgiving therefore not bring merit? Therefore, one should deeply contemplate acts of reverence and the like, and if they are beneficial, then one should perform them, as the sutras say.
有一比丘于浴室中手摩他身。佛語諸比丘。此供養者是阿羅漢。受供養者是破戒人。汝等當學。無以師子供養狐等。汝言不但發心故得福者。心是一切功德之本。若人利他己利今利當利。皆以善心為本。若人損他己損今損當損。皆以不善心為本。又行慈者以慈心果報饒益一切。謂風雨隨時。日月星宿不失常度。大海不溢大火不燒大風不壞。此皆慈果報力。如經中說若一切世間皆行慈心。則所欲自然。汝言劫奪塔寺不應罪者。是人以眾生心而劫奪之。隨是何塔為劫奪此。以是因緣故若能為損。若不能為損。皆為主故得罪。若汝心謂于佛不能生惱故無罪者。以惡口等加阿羅漢。不能生苦亦應無罪。汝言不現前罵應無罪者。是事不然。是人以噁心加彼。以噁心故彼雖不聞。若聞必當生苦。是以得罪。汝言若生噁心不起身口不應有罪者。是亦不然。是濁噁心為惱他故生。若他覺知必生苦惱。如賊來奪人物。雖不覺知亦為惱人故。汝言自殺自罵亦得罪者。是事不然。若自苦身而得罪者。則無有人得生好處。所以者何。人於四威儀中常苦其身。然則一切常應得罪如惱他人。是故無有得生好處。此事不然。當知不從自身有罪福也。為道因緣故。比尼中結此戒。若人噁心自殺以煩惱故得罪。無記業者。若業非善不善。於他眾生無益無損
【現代漢語翻譯】 現代漢語譯本 有一位比丘在浴室裡用手摩擦自己的身體。佛陀告訴眾比丘：『這位摩擦身體的人是阿羅漢（已證悟的聖者），而接受摩擦的人是破戒之人。你們應當學習，不要用供養師父的心去供養狐貍等。』 你們說僅僅因為發心就能得到福報是不對的。心是一切功德的根本。如果有人利益他人，既利益自己，也利益現在和未來，都是以善良的心為根本。 如果有人損害他人，既損害自己，也損害現在和未來，都是以不善良的心為根本。而且，行慈愛的人以慈愛心的果報饒益一切，比如風調雨順，日月星辰不失常度，大海不氾濫，大火不焚燒，大風不破壞，這些都是慈愛果報的力量。如同經中所說，如果一切世間都行慈愛之心，那麼所希望的自然就能實現。 你們說搶劫佛塔寺廟不應該有罪，這個人是以對待普通眾生的心去搶劫的。無論搶劫的是什麼佛塔，因為這個因緣，無論能否造成損害，都是因為針對佛塔的主人（佛）而得罪。' 如果你們認為對佛不能產生惱怒，所以沒有罪過，那麼用惡語等加於阿羅漢身上，不能使阿羅漢產生痛苦，也應該沒有罪過嗎？' 你們說不當面謾罵就不應該有罪，這種說法是不對的。這個人用噁心加於對方，因為噁心的緣故，對方即使沒有聽到，如果聽到必定會產生痛苦，因此是有罪的。' 你們說如果生起噁心，但沒有通過身口表現出來，就不應該有罪，這種說法也是不對的。這種污濁的噁心是爲了惱害他人而生起的，如果他人覺察到，必定會產生苦惱。就像賊來搶奪財物，即使沒有覺察到，也是因為惱害他人。' 你們說自殺和自罵也應該有罪，這種說法是不對的。如果自我折磨身體就會有罪，那麼就沒有人能夠往生到好的地方了。為什麼呢？因為人們在行住坐臥四種威儀中常常折磨自己的身體，那麼一切時候都應該有罪，如同惱害他人一樣，所以沒有人能夠往生到好的地方。這種說法是不對的。應當知道罪福不是從自身產生的。爲了修道的因緣，在《毗尼》（戒律）中制定這條戒律。如果有人以噁心自殺，因為煩惱的緣故而得罪。無記業是指，這種業既非善也非不善，對於其他眾生既無利益也無損害。
【English Translation】 English version A certain Bhikshu (monk) was rubbing his body with his hand in the bathroom. The Buddha told the Bhikshus (monks): 'This person who is rubbing his body is an Arhat (enlightened being), and the one receiving the rubbing is a person who has broken the precepts. You should learn from this, and not use the mind of offering to a teacher to offer to foxes, etc.' You say that it is incorrect to say that one obtains blessings merely because of generating the intention. The mind is the root of all merits. If a person benefits others, benefiting both themselves, and benefiting both the present and the future, all of this has a good heart as its root. If a person harms others, harming both themselves, and harming both the present and the future, all of this has an unkind heart as its root. Moreover, one who practices loving-kindness benefits all with the karmic reward of loving-kindness, such as favorable winds and rains, the sun, moon, and stars not deviating from their usual course, the great ocean not overflowing, great fires not burning, and great winds not destroying. All of these are the power of the karmic reward of loving-kindness. As it is said in the Sutra, if all the world practices loving-kindness, then what is desired will naturally be fulfilled. You say that robbing pagodas and temples should not be a sin. This person robs with the mind of treating ordinary beings. No matter what pagoda is robbed, because of this cause, whether or not it causes harm, the sin is incurred because it is directed at the owner (Buddha) of the pagoda.' If you think that because one cannot cause annoyance to the Buddha, there is no sin, then if one uses harsh words, etc., against an Arhat, and cannot cause suffering to the Arhat, should there also be no sin?' You say that there should be no sin if one does not scold someone in their presence. This is not correct. This person applies an evil mind to the other person, and because of the evil mind, even if the other person does not hear it, if they were to hear it, they would certainly experience suffering. Therefore, there is sin.' You say that if one generates an evil mind but does not express it through body or speech, there should be no sin. This is also not correct. This turbid and evil mind is generated for the purpose of annoying others, and if others were to perceive it, they would certainly experience suffering. It is like a thief coming to steal property, even if one is not aware of it, it is still for the purpose of annoying others.' You say that suicide and self-cursing should also be sinful. This is not correct. If tormenting oneself were to be sinful, then no one would be able to be reborn in a good place. Why is that? Because people constantly torment their bodies in the four postures of walking, standing, sitting, and lying down. Then, at all times, one should be sinful, just like annoying others, so no one would be able to be reborn in a good place. This is not correct. One should know that sin and merit do not arise from oneself. For the sake of the cause of cultivating the Way, this precept is established in the Vinaya (code of monastic discipline). If a person commits suicide with an evil mind, they incur sin because of afflictions. Indeterminate karma refers to karma that is neither good nor bad, and neither benefits nor harms other beings.
。是名無記。問曰。何故名無記。答曰。此是業名字。若業非善非不善者。名曰無記。又善不善業皆能得報。此業不能生報故名無記。所以者何。善不善業堅強。是業力劣弱。譬如敗種不能生牙。又報有二種。善得愛報不善得不愛報無記無報。問曰。有此中取非愛非憎。是無記報有何咎。答曰。佛說報有二種。邪身行得不愛報。正身行得愛報不說有中。有福德果報得愛念如意。罪則與此相違。又苦樂是罪福報。不苦不樂亦是善行果報。故知無記無報。
邪行品第一百一
佛說三邪行。身邪行口邪行意邪行。身所造惡名身邪行。是邪行有二種。一十不善道所攝。如殺盜邪淫。二不攝。如鞭杖繫縛自淫妻等及不善道前後惡業。問曰。是殺生等三不善業。但是身業性耶。答曰。殺罪名殺不善業。是罪身亦可造。隨以自身殺害眾生。口亦可造。隨教敕人令殺眾生。或以咒殺心亦可造。有人發心能令他死。盜淫罪亦如是。但自作得具足罪。又身不善業或以身為相。或口為相。或發心他則知。以此因緣亦得造殺等罪。但以多是身所作故。通名身業。口邪行亦如是。口所造惡業名口邪行。是中亦有二種。若人決定問時現前誑他。是不善道所攝。餘名不攝。貪恚邪見等是意邪行。問曰。何故十不善道中說邪見。三不善根中
【現代漢語翻譯】 現代漢語譯本： 這被稱為『無記』（neither good nor bad）。 問：為什麼稱為『無記』？ 答：這是業的名字。如果業既非善也非不善，就稱為『無記』。而且，善業和不善業都能得到果報，而這種業不能產生果報，所以稱為『無記』。為什麼呢？因為善業和不善業的力量堅強，而這種業的力量很弱。譬如腐敗的種子不能發芽。 而且，果報有兩種：善業得到喜愛的果報，不善業得到不喜愛的果報，而無記業沒有果報。 問：如果有一種介於喜愛和憎恨之間的狀態，作為無記業的果報，有什麼過失呢？ 答：佛說果報有兩種：邪惡的身行得到不喜愛的果報，正直的身行得到喜愛的果報，沒有說有中間狀態。有福德的果報會得到喜愛和如意，罪惡則與此相反。而且，痛苦和快樂是罪惡和福德的果報，不苦不樂也是善行的果報。所以可知無記業沒有果報。
邪行品第一百一
佛說有三種邪行：身邪行（evil bodily conduct），口邪行（evil verbal conduct），意邪行（evil mental conduct）。身體所造的惡業稱為身邪行。這種邪行有兩種：一種是十不善道（ten unwholesome actions）所包含的，如殺生（killing），偷盜（stealing），邪淫（sexual misconduct）；另一種是不包含在十不善道中的，如鞭打、捆綁、自殘等，以及不善道前後的惡業。 問：殺生等三種不善業，僅僅是身業的性質嗎？ 答：殺生的罪過稱為殺不善業。這種罪過身體可以造作，即親自殺害眾生；口也可以造作，即教唆他人去殺害眾生，或者用咒語殺人；心也可以造作，即有人發心能使他人死亡。偷盜和邪淫的罪過也是如此。但只有親自去做才能得到完整的罪過。而且，身體的不善業或者以身體為表現，或者以口為表現，或者通過發心讓別人知道。因為這些因緣，也可以造作殺生等罪過。但因為大多是身體所作，所以統稱為身業。口邪行也是如此。口所造的惡業稱為口邪行。其中也有兩種：如果有人在被明確詢問時，當面欺騙他人，這是不善道所包含的；其餘的則不包含在內。貪婪（greed）、嗔恚（hatred）、邪見（wrong view）等是意邪行。 問：為什麼在十不善道中說邪見，而在三不善根（three unwholesome roots）中
【English Translation】 English version: This is called 'avyākrta' (neither good nor bad). Question: Why is it called 'avyākrta'? Answer: This is the name of karma. If karma is neither good nor unwholesome, it is called 'avyākrta'. Moreover, both good and unwholesome karma can yield retribution, but this karma cannot produce retribution, hence it is called 'avyākrta'. Why is that? Because good and unwholesome karma are strong, while the power of this karma is weak. It is like a rotten seed that cannot sprout. Moreover, there are two types of retribution: good karma yields beloved retribution, unwholesome karma yields unloved retribution, while avyākrta karma has no retribution. Question: If there is a state between love and hate, as the retribution of avyākrta karma, what is the fault? Answer: The Buddha said there are two types of retribution: evil bodily conduct yields unloved retribution, righteous bodily conduct yields beloved retribution, and there is no mention of a middle state. The retribution of meritorious deeds will bring love and wish fulfillment, while sins are the opposite. Moreover, suffering and happiness are the retribution of sins and merits, and neither suffering nor happiness is also the retribution of good deeds. Therefore, it is known that avyākrta karma has no retribution.
Chapter One Hundred and One on Evil Conduct
The Buddha said there are three types of evil conduct: evil bodily conduct, evil verbal conduct, and evil mental conduct. Evil deeds committed by the body are called evil bodily conduct. There are two types of this evil conduct: one is included in the ten unwholesome actions, such as killing (prāṇātipāta), stealing (adattādāna), and sexual misconduct (kāmamithyācāra); the other is not included, such as whipping, binding, self-mutilation, etc., and evil deeds before and after unwholesome actions. Question: Are the three unwholesome actions such as killing, etc., only of the nature of bodily actions? Answer: The sin of killing is called the unwholesome action of killing. This sin can be committed by the body, that is, personally killing sentient beings; it can also be committed by the mouth, that is, instructing others to kill sentient beings, or killing with curses; it can also be committed by the mind, that is, someone's intention can cause others to die. The sins of stealing and sexual misconduct are also the same. But only by doing it personally can one obtain the complete sin. Moreover, unwholesome bodily actions can be expressed through the body, or through the mouth, or by letting others know through intention. Because of these causes, one can also commit sins such as killing. But because most of them are done by the body, they are collectively called bodily actions. Evil verbal conduct is also the same. Evil deeds committed by the mouth are called evil verbal conduct. There are also two types of this: if someone deliberately deceives others when explicitly asked, this is included in the unwholesome actions; the rest are not included. Greed (lobha), hatred (dveṣa), wrong view (mithyādṛṣṭi), etc., are evil mental conduct. Question: Why is wrong view mentioned in the ten unwholesome actions, and in the three unwholesome roots
說癡耶。答曰。邪見是癡之異名。是癡增長堅固名為邪見。癡更無別相。但以顛倒貪著故名為癡。問曰。經中說。諸邪行得不愛報。正行得愛報。是愛不愛相不決定。如即一色而有愛不愛。是故應辯其相。答曰。樂是愛相。如經中說福報名樂。苦是不愛相。如經中說汝等於罪應生怖畏以是苦因緣故。問曰。若樂是愛相者。豬犬等以食糞為樂。是福德果耶。答曰。是不凈福果。如業經說。若非時施不凈施輕心濁心非福田中。如是等施得此果報。問曰。若經中說正行得愛報。何故復說以正行因緣得生天上。答曰。有邪行者亦生天上。或謂生天是邪行報。故經中更說正行因緣生於是中。又邪行正行能得善惡道身。受身已於中受苦樂如邪行因緣惡道中受苦。正行因緣天人中受樂。
正行品第一百二
身所作善名身正行。口意亦爾。離殺生等三不善業名身正行。離口四過名口正行。離意三不善名意正行。是離三種律儀所攝。所謂戒定無漏律儀。又所有禮敬佈施等。善身業皆名身正行。所謂實語軟語等皆名口正行。不貪等意業皆名意正行。是名三正行。問曰。外道神仙無報得解脫戒。是人能得戒律儀不。答曰。是諸外道從心生律儀戒。或亦口受。又諸餘人等亦能得戒律儀所攝正行。如壽十歲人受不殺法故生子壽二十歲
【現代漢語翻譯】 現代漢語譯本： 問：什麼是癡（Moha，愚昧）？ 答：邪見（Mithya-drishti，錯誤的見解）是癡的另一種稱謂。癡增長並堅固就稱為邪見。癡沒有其他的相狀，只是因為顛倒貪著，所以稱為癡。 問：經中說，諸邪行（wrong conduct）會得到不喜愛的果報，正行（right conduct）會得到喜愛的果報。但是喜愛和不喜愛的相狀並不確定，比如同一種顏色，有人喜愛有人不喜愛，所以應該辨明它們的相狀。 答：快樂是喜愛的相狀，如經中所說，福報（Punya，功德）的名稱是快樂。痛苦是不喜愛的相狀，如經中所說，你們對於罪業應該生起怖畏，因為這是痛苦的因緣。 問：如果快樂是喜愛的相狀，那麼豬狗等以吃糞便為樂，這是福德（Punya，功德）的果報嗎？ 答：這是不凈的福果。如《業經》所說，如果不是在適當的時候佈施，不是以清凈心佈施，以輕慢和污濁的心佈施，不在福田中佈施，像這樣的佈施會得到這樣的果報。 問：如果經中說正行會得到喜愛的果報，為什麼又說以正行的因緣會生到天上？ 答：有邪行的人也會生到天上，或者有人認為生天是邪行的果報，所以經中又說以正行的因緣才能生到天上。而且邪行和正行能夠得到善道和惡道的身體。得到身體之後，就在其中感受苦樂，比如以邪行的因緣在惡道中受苦，以正行的因緣在天人和人道中受樂。
正行品第一百零二
身體所做的善事稱為身正行（right bodily conduct），口和意也是如此。遠離殺生等三種不善業稱為身正行。遠離口四過稱為口正行（right verbal conduct）。遠離意三種不善稱為意正行（right mental conduct）。這是遠離三種律儀所攝，也就是戒律儀（Śīla-saṃvara，戒的防護）、定律儀（Samadhi-saṃvara，定的防護）和無漏律儀（Anāsrava-saṃvara，無漏的防護）。另外，所有禮敬、佈施等善的身業都稱為身正行。所有真實語、柔和語等都稱為口正行。不貪等意業都稱為意正行。這稱為三種正行。 問：外道神仙沒有報得解脫戒（prātimokṣa，別解脫戒），這些人能夠得到戒律儀嗎？ 答：這些外道是從心中生起的律儀戒，或者也可能通過口頭接受。另外，其他的人等也能夠得到戒律儀所攝的正行。比如十歲的人受不殺生戒，所以生下的孩子壽命是二十歲。
【English Translation】 English version: Question: What is Moha (delusion)? Answer: Wrong view (Mithya-drishti) is another name for delusion. Delusion that grows and becomes firm is called wrong view. Delusion has no other characteristic; it is called delusion only because of inverted attachment. Question: The sutras say that wrong conduct (wrong conduct) will receive undesirable results, and right conduct (right conduct) will receive desirable results. But the characteristics of like and dislike are not certain. For example, some people like one color and some people don't, so their characteristics should be clarified. Answer: Happiness is a sign of love. As the sutras say, the name of merit (Punya) is happiness. Suffering is a sign of dislike. As the sutras say, you should be afraid of sins, because this is the cause of suffering. Question: If happiness is a sign of love, then pigs and dogs enjoy eating feces. Is this the result of merit (Punya)? Answer: This is the result of impure merit. As the Karma Sutra says, if you do not give at the right time, do not give with a pure heart, give with a contemptuous and turbid heart, and do not give in the field of merit, such giving will receive such results. Question: If the sutras say that right conduct will receive desirable results, why do they also say that one will be born in heaven because of right conduct? Answer: People who engage in wrong conduct will also be born in heaven, or some people think that being born in heaven is the result of wrong conduct, so the sutras also say that one can be born in heaven because of right conduct. Moreover, wrong conduct and right conduct can obtain the bodies of good and evil realms. After obtaining the body, one experiences suffering and happiness in it. For example, one suffers in the evil realm because of wrong conduct, and one enjoys happiness in the heavenly and human realms because of right conduct.
Chapter 102: Right Conduct
Good deeds done by the body are called right bodily conduct, and so are those done by the mouth and mind. Abstaining from the three unwholesome deeds of killing, etc., is called right bodily conduct. Abstaining from the four faults of speech is called right verbal conduct. Abstaining from the three unwholesome deeds of the mind is called right mental conduct. This is encompassed by abstaining from the three kinds of discipline, namely, the discipline of precepts (Śīla-saṃvara), the discipline of concentration (Samadhi-saṃvara), and the discipline of non-outflow (Anāsrava-saṃvara). In addition, all good bodily deeds such as reverence and giving are called right bodily conduct. All truthful words, gentle words, etc., are called right verbal conduct. Mental deeds such as non-greed are called right mental conduct. This is called the three kinds of right conduct. Question: Outsiders and immortals do not have the prātimokṣa (individual liberation vows). Can these people obtain the discipline of precepts? Answer: These outsiders have the discipline of precepts that arises from the mind, or they may also receive it verbally. In addition, other people can also obtain the right conduct encompassed by the discipline of precepts. For example, if a ten-year-old person takes the vow not to kill, the child born to him will live to be twenty years old.
。問曰。經中說正行凈行寂滅行。有何差別。答曰。又論師言。凡夫善身口意業名為正行。學人已斷結故。即此正行名為凈行。無學人斷結。從無結生語故名寂滅行。又無學人必竟不起不善業。故名寂滅行。如說身寂滅口寂滅意寂滅。有人言。此三種行義一而異名。但美其質直故稱正。離諸煩惱故曰凈。離諸不善故名寂滅。故雖三名其義不異。問曰。有論師言。但心是寂滅行。非思是義云何。答曰。是三種行皆但是心。所以者何。離心無思無身口業。問曰。經中說。見正行成就人則為見天。若見天數非一切正行者皆生天上。何故如是決定說耶。答曰。言天數故。是事已明。正行者雖不必生天若生尊貴處。則與天相似故言見天數。諸正行者皆應生天。或以余緣所壞是故不生。所謂邪正雜行邪行強故不得生天。如經中佛語阿難。我見有人行三正行而生惡道。是人先世邪行果熟。今雖正行未具足故。又臨命終時起邪見心。故墮惡道。邪行生善處亦如是。故凡夫法不可信也。當知隨強力業受生差別。
系業品第一百三
問曰。經說有三種業。欲界系業色界系業無色界系業。何者是耶。答曰。若業從地獄至他化自在天。于中受報名欲界系業。從梵世至阿迦尼吒天受報名色界系業。從虛空處至非有想非無想處受報名無
【現代漢語翻譯】 現代漢語譯本 問：經中說正行（正確的行為）、凈行（清凈的行為）、寂滅行（寂靜的行為），這三者有什麼差別？ 答：有論師說，凡夫以善良的身口意所造的業，稱為正行。修行人因為已經斷除了煩惱，所以這正行就稱為凈行。無學之人（已證阿羅漢果位者）斷除了煩惱，從無煩惱的境界中發出言語，所以稱為寂滅行。而且無學之人必定不會再發起不善的業，所以稱為寂滅行。如同所說，身寂滅、口寂滅、意寂滅。 有人說，這三種行的意義其實是一樣的，只是名稱不同。因為讚美其正直，所以稱為『正』；遠離各種煩惱，所以稱為『凈』；遠離各種不善，所以稱為『寂滅』。所以雖然有三個名稱，但其意義並沒有不同。 問：有論師說，只有心才是寂滅行，而不是思，這是什麼意思？ 答：這三種行都只是心。為什麼呢？因為離開了心，就沒有思，也沒有身口業。 問：經中說，見到正行成就的人，就如同見到了天人。如果見到的天人數量並非都是正行之人所生，為什麼經中如此肯定地說呢？ 答：因為說是『天數』，這件事就已經很明白了。正行之人雖然不一定都生天，但如果生在尊貴的地方，就與天人相似，所以說見到了『天數』。所有正行的人都應該生天，或許因為其他因緣所破壞，所以沒有生天。所謂的邪正混雜的行為，因為邪行強大，所以不能生天。如同經中佛對阿難說，我見到有人行三種正行卻生於惡道，這是因為此人前世的邪行果報成熟，今生雖然行正行，但還不夠圓滿，又在臨命終時生起邪見，所以墮入惡道。邪行生於善處也是如此。所以凡夫的法則不可信賴。應當知道，隨著強力的業力，所受的果報也會有所不同。
系業品第一百三
問：經中說有三種業，欲界系業（屬於欲界的業）、色界系業（屬於色界的業）、無色界系業（屬於無色界的業），這些是什麼？ 答：如果業力從地獄到他化自在天（欲界頂層天），于其中受報，就稱為欲界系業。從梵世天（色界初禪天）到阿迦尼吒天（Akanistha，色界頂層天）受報，就稱為色界系業。從虛空處天（空無邊處天）到非有想非無想處天（無色界頂層天）受報，就稱為無
【English Translation】 English version Question: The sutras speak of Right Conduct (correct behavior), Pure Conduct (pure behavior), and Quiescent Conduct (peaceful behavior). What are the differences between them? Answer: Some scholars say that the good deeds of body, speech, and mind of ordinary people are called Right Conduct. For learners who have already severed their bonds (of affliction), this Right Conduct is called Pure Conduct. Those who are beyond learning (Arhats) have severed their bonds, and their speech arises from a state without bonds, so it is called Quiescent Conduct. Moreover, those who are beyond learning will certainly not engage in unwholesome actions, so it is called Quiescent Conduct. As it is said, body is quiescent, speech is quiescent, mind is quiescent. Some say that the meaning of these three types of conduct is the same, but the names are different. Because it is praised for its uprightness, it is called 'Right'; because it is free from all afflictions, it is called 'Pure'; because it is free from all unwholesome actions, it is called 'Quiescent'. Therefore, although there are three names, their meanings are not different. Question: Some scholars say that only the mind is Quiescent Conduct, not thought. What does this mean? Answer: All three types of conduct are only the mind. Why? Because without the mind, there is no thought, and no actions of body and speech. Question: The sutras say that seeing a person who has achieved Right Conduct is like seeing a deva (god). If the number of devas seen are not all born from those who practice Right Conduct, why does the sutra say this so definitively? Answer: Because it says 'number of devas', this matter is already clear. Although those who practice Right Conduct do not necessarily all go to heaven, if they are born in a noble place, they are similar to devas, so it is said that they see the 'number of devas'. All those who practice Right Conduct should be born in heaven, but perhaps they are destroyed by other causes, so they are not born in heaven. The so-called mixed actions of right and wrong, because the wrong actions are strong, they cannot be born in heaven. As the Buddha said to Ananda in the sutras, 'I have seen people who practice the three Right Conducts but are born in evil realms.' This is because the karmic retribution of their past wrong actions has matured. Although they practice Right Conduct in this life, it is not yet complete, and they also give rise to wrong views at the time of death, so they fall into evil realms. Wrong actions leading to birth in good realms are also the same. Therefore, the laws of ordinary people are not trustworthy. It should be known that according to the power of the karma, the retribution received will be different.
Chapter One Hundred and Three on Bound Karma
Question: The sutras say that there are three types of karma: karma bound to the Desire Realm (Kamadhatu), karma bound to the Form Realm (Rupadhatu), and karma bound to the Formless Realm (Arupadhatu). What are these? Answer: If the karma leads to rebirth from hell to Paranirmita-vasavartin (the highest heaven of the Desire Realm), and the retribution is received within this range, it is called karma bound to the Desire Realm. If the retribution is received from the Brahma World (the first Dhyana heaven of the Form Realm) to Akanistha (the highest heaven of the Form Realm), it is called karma bound to the Form Realm. If the retribution is received from the Sphere of Infinite Space to the Sphere of Neither Perception Nor Non-Perception (the highest heaven of the Formless Realm), it is called karma bound to the Form
色界系業。問曰。無記業及不定報業。不在此三種中耶。答曰。是業及果報皆名欲界系。所以者何。此法是欲界業果報故。問曰。欲界法非一切儘是業報。是故不然。答曰。一切欲界法儘是欲界系業報。問曰。若爾則是外道邪論。謂一切所受苦樂皆是先業因緣。又失業果報。謂善不善業有報非報。又精進之功則無所用。若皆是業報復何勞功耶。及若諸煩惱及業皆是業報。則無得解脫。以業報不可盡故。答曰。汝言是外道邪論。是事不然。外道說苦樂好醜但是先業果報。然則不應復假現在因緣。而實見萬物從現在緣生如種子等。故不得言一切皆從先業因緣。又從因從緣萬物得生。如以種為因。地水空時等為緣。眼識以業為因眼色等為緣。是故不同外道邪論。汝言先業果報是事不然。現見從果。有異果相續生。如從谷生谷。如是從報生報有何咎耶。又如不能男人及鳥雀鴛鴦等欲毒蛇等瞋。當知皆是先業果報。問曰。若從報生報是則無窮。答曰。我說業報三種。善不善無記。從善不善生報。無記不生故非無窮。如從谷生谷於是中從種子生牙。不從䴬等生。如是從善不善報有異報生。不從無記報生。汝言不勞功者。雖從業生報要須加功然後得成。如從得谷業有谷生。然要須種等爾乃得成。汝言無得解脫。是事不然。得真智故諸
【現代漢語翻譯】 系業（與特定界相關的業）。問：『無記業』（非善非惡的業）和『不定報業』（果報不確定的業）不在這三種（善業、不善業、無記業）之中嗎？』答：『這些業及其果報都屬於欲界系。』為什麼呢？因為這些法是欲界的業和果報。問：『欲界的法並非全部都是業報，所以你的說法不對。』答：『一切欲界的法都是欲界系業報。』問：『如果這樣，那就是外道的邪論了，他們說一切所受的苦樂都是先業的因緣。』又會失去業果報的意義，因為善不善業會有報應和沒有報應的情況。那麼精進的努力就沒有用了，如果一切都是業報，又何必努力呢？如果所有的煩惱和業都是業報，那就無法解脫了，因為業報是無法窮盡的。』答：『你說這是外道的邪論，這是不對的。外道說苦樂好醜都只是先業的果報，因此不需要現在的因緣。但實際上，我們看到萬物是從現在的因緣產生的，比如種子等。所以不能說一切都來自先業的因緣。萬物從因緣而生，比如以種子為因，地、水、空、時等為緣。眼識以業為因，眼色等為緣。所以這和外道的邪論不同。』你說先業果報，這是不對的。現在可以看到從果有不同的果相續產生，比如從穀子生穀子，這樣從報生報有什麼不對呢？又比如不能讓男人和鳥雀、鴛鴦等產生慾望，毒蛇等產生嗔恨，應當知道這都是先業的果報。問：『如果從報生報，那就會無窮無盡了。』答：『我說業報有三種：善、不善、無記。從善不善生報，無記不生報，所以不是無窮的。比如從穀子生穀子，其中是從種子生芽，不是從麥麩等生。同樣，從善不善報有不同的報產生，不是從無記報產生。』你說不用努力，雖然從業產生報應，但必須加上努力才能成功。比如從業有穀子產生，但必須經過播種等才能成功。』你說無法解脫，這是不對的。因為獲得真智，所有的……』 現代漢語譯本：系業（與特定界相關的業）。問：『無記業』（非善非惡的業）和『不定報業』（果報不確定的業）不在這三種（善業、不善業、無記業）之中嗎？』答：『這些業及其果報都屬於欲界系。』為什麼呢？因為這些法是欲界的業和果報。問：『欲界的法並非全部都是業報，所以你的說法不對。』答：『一切欲界的法都是欲界系業報。』問：『如果這樣，那就是外道的邪論了，他們說一切所受的苦樂都是先業的因緣。』又會失去業果報的意義，因為善不善業會有報應和沒有報應的情況。那麼精進的努力就沒有用了，如果一切都是業報，又何必努力呢？如果所有的煩惱和業都是業報，那就無法解脫了，因為業報是無法窮盡的。』答：『你說這是外道的邪論，這是不對的。外道說苦樂好醜都只是先業的果報，因此不需要現在的因緣。但實際上，我們看到萬物是從現在的因緣產生的，比如種子等。所以不能說一切都來自先業的因緣。萬物從因緣而生，比如以種子為因，地、水、空、時等為緣。眼識以業為因，眼色等為緣。所以這和外道的邪論不同。』你說先業果報，這是不對的。現在可以看到從果有不同的果相續產生，比如從穀子生穀子，這樣從報生報有什麼不對呢？又比如不能讓男人和鳥雀、鴛鴦等產生慾望，毒蛇等產生嗔恨，應當知道這都是先業的果報。問：『如果從報生報，那就會無窮無盡了。』答：『我說業報有三種：善、不善、無記。從善不善生報，無記不生報，所以不是無窮的。比如從穀子生穀子，其中是從種子生芽，不是從麥麩等生。同樣，從善不善報有不同的報產生，不是從無記報產生。』你說不用努力，雖然從業產生報應，但必須加上努力才能成功。比如從業有穀子產生，但必須經過播種等才能成功。』你說無法解脫，這是不對的。因為獲得真智，所有的……』
【English Translation】 Bound Karma. Question: 'Are 'non-specified karma' (avyākrta karma) and 'undetermined retribution karma' not included in these three types (good karma, bad karma, and non-specified karma)?' Answer: 'These karmas and their retributions all belong to the Desire Realm.' Why? Because these dharmas are the karma and retribution of the Desire Realm. Question: 'Not all dharmas of the Desire Realm are retribution of karma, so your statement is incorrect.' Answer: 'All dharmas of the Desire Realm are retribution of karma bound to the Desire Realm.' Question: 'If that's the case, then it's a heretical theory of outsiders, who say that all suffering and happiness experienced are due to the causes and conditions of past karma.' It would also lose the meaning of karma and retribution, because good and bad karma would have both retribution and no retribution. Then the effort of diligence would be useless. If everything is retribution of karma, why bother with effort? If all afflictions and karma are retribution of karma, then there would be no liberation, because the retribution of karma cannot be exhausted.' Answer: 'Your statement that this is a heretical theory of outsiders is incorrect. Outsiders say that suffering, happiness, good, and bad are all just the retribution of past karma, therefore not requiring present causes and conditions. But in reality, we see that all things arise from present causes and conditions, such as seeds. So it cannot be said that everything comes from the causes and conditions of past karma. All things arise from causes and conditions, such as using a seed as the cause, and earth, water, space, time, etc., as conditions. Eye consciousness uses karma as the cause, and eye objects, etc., as conditions. Therefore, this is different from the heretical theory of outsiders.' Your statement about past karma and retribution is incorrect. Now we can see that different fruits arise continuously from a fruit, such as grain arising from grain. What's wrong with retribution arising from retribution in this way? Also, just as one cannot make men and birds, mandarin ducks, etc., generate desire, or poisonous snakes, etc., generate anger, one should know that these are all retributions of past karma. Question: 'If retribution arises from retribution, then it would be endless.' Answer: 'I said that there are three types of karma and retribution: good, bad, and non-specified. Retribution arises from good and bad karma, but not from non-specified karma, so it is not endless. For example, grain arises from grain, but sprouts arise from seeds, not from chaff, etc. Similarly, different retributions arise from good and bad karma, but not from non-specified retribution.' Your statement about not needing effort is incorrect. Although retribution arises from karma, effort must be added for it to succeed. For example, grain arises from the karma of obtaining grain, but it must be sown, etc., to succeed. Your statement about not being able to attain liberation is incorrect. Because one obtains true wisdom, all...' English version: Bound Karma. Question: 'Are 'non-specified karma' (avyākrta karma) and 'undetermined retribution karma' not included in these three types (good karma, bad karma, and non-specified karma)?' Answer: 'These karmas and their retributions all belong to the Desire Realm.' Why? Because these dharmas are the karma and retribution of the Desire Realm. Question: 'Not all dharmas of the Desire Realm are retribution of karma, so your statement is incorrect.' Answer: 'All dharmas of the Desire Realm are retribution of karma bound to the Desire Realm.' Question: 'If that's the case, then it's a heretical theory of outsiders, who say that all suffering and happiness experienced are due to the causes and conditions of past karma.' It would also lose the meaning of karma and retribution, because good and bad karma would have both retribution and no retribution. Then the effort of diligence would be useless. If everything is retribution of karma, why bother with effort? If all afflictions and karma are retribution of karma, then there would be no liberation, because the retribution of karma cannot be exhausted.' Answer: 'Your statement that this is a heretical theory of outsiders is incorrect. Outsiders say that suffering, happiness, good, and bad are all just the retribution of past karma, therefore not requiring present causes and conditions. But in reality, we see that all things arise from present causes and conditions, such as seeds. So it cannot be said that everything comes from the causes and conditions of past karma. All things arise from causes and conditions, such as using a seed as the cause, and earth, water, space, time, etc., as conditions. Eye consciousness uses karma as the cause, and eye objects, etc., as conditions. Therefore, this is different from the heretical theory of outsiders.' Your statement about past karma and retribution is incorrect. Now we can see that different fruits arise continuously from a fruit, such as grain arising from grain. What's wrong with retribution arising from retribution in this way? Also, just as one cannot make men and birds, mandarin ducks, etc., generate desire, or poisonous snakes, etc., generate anger, one should know that these are all retributions of past karma. Question: 'If retribution arises from retribution, then it would be endless.' Answer: 'I said that there are three types of karma and retribution: good, bad, and non-specified. Retribution arises from good and bad karma, but not from non-specified karma, so it is not endless. For example, grain arises from grain, but sprouts arise from seeds, not from chaff, etc. Similarly, different retributions arise from good and bad karma, but not from non-specified retribution.' Your statement about not needing effort is incorrect. Although retribution arises from karma, effort must be added for it to succeed. For example, grain arises from the karma of obtaining grain, but it must be sown, etc., to succeed. Your statement about not being able to attain liberation is incorrect. Because one obtains true wisdom, all...'
業滅盡猶如種燋不能復生。故無解脫過。又諸所生法皆以業為本。若無業本。云何能生。又萬法之生各有定分。如此法必從是人身生。不在余身。若無業本。云何如是決定差別。問曰。若法但從因生。如從豆生豆有何咎耶。答曰。是事亦以業為本。以得豆業因緣故從豆生豆。何以知之。上古時人行善行故粳米自生。故知業為本故從豆生豆。問曰。是眾生數物則從先業生。答曰。不然。非眾生數物亦以業為本。一切眾生有共業報果。謂得住處以業因緣故。有地等以得明業因緣故有日月等。當知物生皆以業為本。問曰。若生法皆以業為本。有為無漏云何答曰。亦以業為本。所以者何。皆是先世有佈施持戒等力之所由。是故亦從業等生。問曰。若無漏法亦從業生。是亦名系法。是則不可。以經中說有不繫受故。答曰。無漏法以真智為因。以業為緣因力大故名為不繫。問曰。何業受欲界報。何業受色界報無色界報。答曰。若在欲色無色界起十不善業。則于欲界受報。問曰。若在色無色界。亦能起不善業耶。答曰。彼中能起不善業。經說彼中有邪見。邪見非不善乎。問曰。彼中邪見是無記非不善也。答曰。非無記。何以知之。佛經中說。邪見是苦惱因。邪見人所起身口意業。有所造作皆為苦報。猶如苦瓠。所有四大盡為苦味。如
【現代漢語翻譯】 現代漢語譯本 業滅盡猶如種子被燒焦，不能再次生長，所以沒有解脫的過失。而且，一切所產生的法都以業為根本。如果沒有業這個根本，又怎麼能夠產生呢？ 而且，萬法的產生各有一定的分際。比如這個法必定從這個人身產生，不會在其他身體產生。如果沒有業這個根本，又怎麼會有如此決定的差別呢？ 問：如果法僅僅從因產生，比如從豆子產生豆子，有什麼過錯呢？ 答：這件事也是以業為根本。因為得到產生豆子的業的因緣，所以從豆子產生豆子。憑什麼知道呢？上古時代的人因為行善，所以粳米自然生長。所以知道業是根本，所以從豆子產生豆子。 問：如果是眾生和非眾生之物，就從先前的業產生嗎？ 答：不是的。非眾生之物也以業為根本。一切眾生有共同的業報果，就是得到住處，因為業的因緣，所以有土地等等；因為得到光明的業的因緣，所以有日月等等。應當知道萬物的產生都以業為根本。 問：如果一切生法都以業為根本，那麼有為無漏法該如何解釋呢？ 答：也以業為根本。為什麼呢？都是前世有佈施、持戒等力量所導致的。所以也是從業等產生。 問：如果無漏法也從業產生，那麼它也應該被認為是繫縛之法，這樣就不對了。因為經典中說有不被繫縛的感受。 答：無漏法以真智為因，以業為緣，因為真智的力量大，所以被稱為不繫縛。 問：什麼業會受到欲界的果報？什麼業會受到色界、無色界的果報？ 答：如果在欲界、色界、無色界生起十不善業，那麼就會在欲界受到果報。 問：如果在色界、無色界，也能生起不善業嗎？ 答：他們也能生起不善業。經典說他們在色界、無色界中有邪見。邪見難道不是不善嗎？ 問：他們（色界、無色界眾生）的邪見是無記，不是不善。 答：不是無記。為什麼知道呢？佛經中說，邪見是苦惱的根源。有邪見的人所產生的身口意業，所有造作都是苦報。就像苦瓠，所有的四大都充滿苦味。
【English Translation】 English version When karma is completely extinguished, it is like a burnt seed that cannot sprout again, therefore there is no fault of non-liberation. Moreover, all phenomena that arise have karma as their root. If there is no root of karma, how can they arise? Furthermore, the arising of all dharmas has its fixed portion. For example, this dharma must arise from this human body and not from another body. If there is no root of karma, how can there be such determined differences? Question: If a dharma arises only from a cause, such as a bean arising from a bean, what is wrong with that? Answer: That matter also has karma as its root. Because of the karmic cause and condition of obtaining a bean, a bean arises from a bean. How do we know this? In ancient times, people practiced good deeds, so rice grew naturally. Therefore, we know that karma is the root, and that is why a bean arises from a bean. Question: Do sentient and non-sentient things arise from previous karma? Answer: No. Non-sentient things also have karma as their root. All sentient beings have a shared karmic result, which is obtaining a dwelling place. Because of the karmic cause and condition, there is earth, etc. Because of the karmic cause and condition of obtaining light, there are the sun and moon, etc. It should be known that the arising of all things has karma as its root. Question: If all arising dharmas have karma as their root, how should conditioned unconditioned dharmas be explained? Answer: They also have karma as their root. Why? Because they are all caused by the power of giving, upholding precepts, etc., in past lives. Therefore, they also arise from karma, etc. Question: If unconditioned dharmas also arise from karma, then they should also be considered bound dharmas, which is incorrect. Because the sutras say that there is unfettered feeling. Answer: Unconditioned dharmas have true wisdom as their cause and karma as their condition. Because the power of true wisdom is great, they are called unfettered. Question: What karma receives the retribution of the desire realm? What karma receives the retribution of the form realm and formless realm? Answer: If one generates the ten non-virtuous karmas in the desire realm, form realm, or formless realm, then one will receive retribution in the desire realm. Question: Can one also generate non-virtuous karma in the form realm and formless realm? Answer: They can also generate non-virtuous karma in those realms. The sutras say that there is wrong view in those realms. Isn't wrong view non-virtuous? Question: The wrong view of those (beings in the form and formless realms) is indeterminate, not non-virtuous. Answer: It is not indeterminate. How do we know this? The Buddha said in the sutras that wrong view is the cause of suffering. The actions of body, speech, and mind that arise from a person with wrong view, all actions are retributions of suffering. Like a bitter gourd, all four elements are full of bitter taste.
欲界邪見不善。色界無色界亦以此相故名不善。以相同故。如婆伽梵志語諸梵言。汝等勿詣瞿曇沙門。我於此間能度脫汝。是心口不善在色界起。又余梵天于彼難佛。如是等。又人在色無色界。謂是泥洹。臨命盡時見欲色中陰即生邪見。謂無泥洹謗無上法故。云何非不善耶。以此等故當知彼中有不善業。問曰。若於彼中起不善業。是業為何處系。答曰。是不善業受欲界報故。繫在欲界。善業有上中下。下者受欲界報中者色界報上者無色界報。又有人言。四禪所攝善業受色界報四無色定所攝受無色界報。余散心起業受欲界報。問曰。云何彼中起善業欲界受果報。答曰。如此間攝心起善業彼間受報。如是彼中散心起善業此間受報。又如色無色界起不善業欲界中受報。彼中善業亦如是。問曰。若在色無色界。不能起欲界系善業。答曰。是中無此因緣。若在欲界能起色無色善業。在色無色界不能起欲界善業耶。又汝等說在色界中能生欲界無記心。若能生無記心何故不能生善心耶。又經中佛語手天子。當念住心受粗相。粗相即是欲界繫心。是人隨以善心聽法禮佛。皆是欲界繫心。若不爾者不名粗相。又是中求念財福。如說世尊我於三事無厭足故。此間命終生無熱天。謂見佛聽法供養僧。求念財福是欲界繫心。又此中有唸佛等非財
福故。當知有欲界系善。◎
成實論卷第七 大正藏第 32 冊 No. 1646 成實論
成實論卷第八
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎三報業品第一百四
問曰。經中佛說三種業。現報生報后報業。何者是耶。答曰。若此身造業即此身受。是名現報。此世造業次來世受。是名生報。此世造業過次世受。是名后報。以過次世故名為后。問曰。中陰報業在何處受。答曰。二處受。次第中陰業在生報處受。以生有差別名中陰故余中陰業。在後報處受。問曰。是三種業為報定耶。世定耶。答曰。有人言報定。現報業必現受報。餘二亦爾。雖有此言。是義不然。所以者何。若爾者。非但五逆名為定報。而六足阿毗曇說五逆是定報。又鹽兩經中亦說不定。有業應受地獄果報。是人修身戒心慧故能現受報。是故此三種業應當世定。現報業不必現受。若受則應現受非余處。餘二亦如是。問曰。何等業能受現報。答曰。有人言。利疾業受現報。如於佛諸聖人及父母等起善惡業。是則現報。若業不利而重。是則生報。如五逆等亦利亦重則受后報。如轉輪王業若菩薩業。又有人言。是三種業隨愿得報。若業愿今世受。是即現受。如末利夫人以自食分施佛。愿現世為王夫人。餘二業亦
【現代漢語翻譯】 現代漢語譯本 福故（因為福德的緣故）。應當知道有欲界所繫的善業。
《成實論》卷第七 大正藏第 32 冊 No. 1646 《成實論》
《成實論》卷第八
訶梨跋摩（Harivarman）造
姚秦三藏鳩摩羅什（Kumārajīva）譯
◎三報業品第一百四
問：經中佛說有三種業：現報業、生報業、后報業。這三種業指的是什麼？ 答：如果此身造業，即此身受報，這叫做現報。此世造業，次世受報，這叫做生報。此世造業，過次世才受報，這叫做后報。因為過了次世，所以稱為后報。 問：中陰（Antarābhava）身的報業在哪裡受報？ 答：在兩個地方受報。次第中陰的業在生報處受報，因為生有差別，所以名為中陰。其餘中陰的業在後報處受報。 問：這三種業是報定（果報一定）的嗎？還是世定（受報的時間一定）的嗎？ 答：有人說是報定的，現報業必定現世受報，其餘兩種業也是如此。雖然有這種說法，但這個道理是不對的。為什麼呢？如果這樣，那麼非但五逆（pañcānantarya）罪名為定報，而且《六足阿毗曇》（Abhidharma-skandha-pāda-śāstra）中也說五逆是定報。而且《鹽兩經》中也說不一定。有的業本來應該受地獄果報，但因為這個人修身、持戒、修心、修慧的緣故，能夠現世受報。所以這三種業應當是世定的，現報業不一定現世受報。如果受報，則應該現世受報，而不是在其他地方受報。其餘兩種業也是如此。 問：什麼樣的業能夠受現報？ 答：有人說，猛利迅速的業受現報。比如對於佛、諸聖人以及父母等，生起善業或惡業，這就是現報。如果業不猛利但很重，這就是生報。如果既猛利又重，就受后報，比如轉輪王（cakravartin）的業或者菩薩（bodhisattva）的業。又有人說，這三種業隨愿得報。如果希望某種業今世受報，那麼就現世受報，比如末利夫人（Mallikādevī）用自己的食物供養佛，愿現世成為王夫人。其餘兩種業也是如此。
【English Translation】 English version Fu gu (Because of the merit and virtue). It should be known that there are wholesome deeds associated with the desire realm.
Treatise on the Accomplishment of Reality, Volume 7 Taisho Tripitaka Volume 32, No. 1646, Treatise on the Accomplishment of Reality
Treatise on the Accomplishment of Reality, Volume 8
Composed by Harivarman
Translated by Kumārajīva of the Yao Qin Dynasty
◎Chapter 104 on the Three Retributions of Karma
Question: In the sutras, the Buddha speaks of three types of karma: karma with immediate retribution, karma with retribution in the next life, and karma with retribution in a subsequent life. What are these three types of karma? Answer: If one creates karma in this body and receives the retribution in this very body, it is called immediate retribution. If one creates karma in this life and receives the retribution in the next life, it is called retribution in the next life. If one creates karma in this life and receives the retribution after the next life, it is called retribution in a subsequent life. Because it is after the next life, it is called subsequent retribution. Question: Where does the karma of the intermediate state (Antarābhava) receive its retribution? Answer: It receives retribution in two places. The karma of the sequential intermediate state receives retribution in the place of retribution in the next life, because there are differences in birth, hence it is called the intermediate state. The remaining karma of the intermediate state receives retribution in the place of retribution in a subsequent life. Question: Are these three types of karma fixed in terms of retribution (the result is fixed), or fixed in terms of time (the time of receiving retribution is fixed)? Answer: Some say that they are fixed in terms of retribution, that karma with immediate retribution must receive retribution in the present life, and the other two are also like this. Although there is this saying, this principle is not correct. Why? If that were the case, then not only would the five heinous offenses (pañcānantarya) be called fixed retribution, but the Abhidharma-skandha-pāda-śāstra also says that the five heinous offenses are fixed retribution. Moreover, the Salt and Two Sutras also say that it is not fixed. Some karma should receive the retribution of hell, but because this person cultivates the body, observes precepts, cultivates the mind, and cultivates wisdom, they are able to receive retribution in the present life. Therefore, these three types of karma should be fixed in terms of time, and karma with immediate retribution does not necessarily receive retribution in the present life. If it receives retribution, then it should receive retribution in the present life, and not in other places. The other two types of karma are also like this. Question: What kind of karma can receive immediate retribution? Answer: Some say that karma that is vigorous and swift receives immediate retribution. For example, if one generates good or evil karma towards the Buddha, the saints, and one's parents, this is immediate retribution. If the karma is not vigorous but heavy, then it is retribution in the next life. If it is both vigorous and heavy, then it receives retribution in a subsequent life, such as the karma of a wheel-turning king (cakravartin) or the karma of a bodhisattva. Others say that these three types of karma receive retribution according to one's wishes. If one wishes for a certain karma to receive retribution in the present life, then it receives retribution in the present life, such as Mallikādevī offering her own food to the Buddha, wishing to become the queen in the present life. The other two types of karma are also like this.
如是。又隨業熟則先受。問曰。過去業云何名熟。答曰。具足重相是名為熟。問曰。頗有一念起業次念受報耶。答曰無也。漸次當受。如種漸次生牙。業法如是。問曰。若處胎中及睡眠狂亂等人能集業不。答曰。此等有思則能集業。但不具足。問曰。若離此地欲能起此地業不。答曰。有我心人皆集此業。若離我心則不復集。問曰。阿羅漢亦禮敬修福等。此業何故不集耶。答曰。以眾生心故諸業則集。阿羅漢無我心故。諸業不集。又阿羅漢心無漏。無漏心者不集諸業。又經中說。斷罪福業名阿羅漢。是人不集罪業福業及不動業。故業受畢新業不造。問曰。學人集諸業不。答曰。亦不集也。所以者何。經說。是人散壞諸業不積不集滅不然等。有論師言。是學人有我慢故諸業亦集。但以無我智力不必受報。問曰。是三種業於何界可造。答曰。三界中一切處可造。問曰。不定業有耶無耶。答曰有。若業或現報或生報或后報。是名不定。如是業多。問曰。若知此三種業得何利耶。答曰。若能分別是三種業則生正見。所以者何。現見有惡行者而受富樂善者受苦。于中或生邪見。謂善惡無報。若知此三業差別則得正見。如說偈。行惡見樂為惡未熟。至其惡熟自見受苦。行善見苦為善未熟。至其善熟自見受樂。又分別大業經說。不斷殺
【現代漢語翻譯】 現代漢語譯本： 如是。又隨著業力的成熟，就會先承受果報。問：過去的業，怎樣才叫做成熟呢？答：當它具足了強大的力量和征相，就叫做成熟。問：難道會有一念生起業，下一念就受報的情況嗎？答：沒有的。都是逐漸地承受果報，就像種子逐漸地生出牙一樣，業的規律也是這樣。問：如果處在胎中、睡眠、狂亂等狀態的人，還能積聚業力嗎？答：這些人如果有思念，就能積聚業力，但不完全具足（積業的條件）。問：如果離開了這個地方，慾望還能引發這個地方的業力嗎？答：有『我』心的人，都會積聚這個地方的業力。如果離開了『我』心，就不會再積聚了。問：阿羅漢也會禮敬、修福等，為什麼這些業不會積聚呢？答：因為眾生有『我』心，所以諸業就會積聚。阿羅漢沒有『我』心，所以諸業不會積聚。而且阿羅漢的心是無漏的，無漏的心不會積聚諸業。還有，經典中說，斷絕罪業和福業的叫做阿羅漢。這種人不會積聚罪業、福業以及不動業。所以業報受盡，新的業不再造作。問：學人（還在學習的人）會積聚諸業嗎？答：也不會積聚。為什麼呢？經典說，這種人散壞諸業，不積聚，不累積，滅除，不增長等等。有論師說：學人因為有我慢，所以諸業也會積聚。但是因為有無我智慧的力量，不一定需要承受果報。問：這三種業在哪個界可以造作呢？答：在三界中的任何地方都可以造作。問：不定業存在嗎？答：存在。如果某個業，或者現世受報，或者來世受報，或者更后受報，這就叫做不定業。這樣的業有很多。問：如果知道了這三種業，能得到什麼利益呢？答：如果能夠分別這三種業，就能生起正見。為什麼呢？因為現在看到有作惡的人卻享受富樂，行善的人卻遭受痛苦，其中可能會產生邪見，認為善惡沒有報應。如果知道了這三種業的差別，就能得到正見。如偈語所說：作惡的人看見快樂，是因為惡業尚未成熟；等到惡業成熟時，自然會看見自己受苦。行善的人看見痛苦，是因為善業尚未成熟；等到善業成熟時，自然會看見自己享受快樂。還有，《分別大業經》中說，不斷絕殺生……
【English Translation】 English version: Thus it is. Furthermore, according to the maturation of karma, one receives the consequences first. Question: How is past karma called 'matured'? Answer: When it possesses complete and strong characteristics, it is called 'matured'. Question: Is there a case where one thought arises as karma and the next thought receives the retribution? Answer: No. The retribution is received gradually, like a seed gradually sprouting. The law of karma is like that. Question: Can those in the womb, or those who are sleeping or mentally disturbed, accumulate karma? Answer: If these individuals have thoughts, they can accumulate karma, but it is not complete. Question: If one leaves this place, can desire still initiate karma related to this place? Answer: Those with a sense of 'self' accumulate karma related to this place. If they are without a sense of 'self', they no longer accumulate it. Question: Arhats also perform acts of reverence and cultivate blessings. Why doesn't this karma accumulate for them? Answer: Because beings have a sense of 'self', all karmas accumulate. Arhats, being without a sense of 'self', do not accumulate karmas. Moreover, the mind of an Arhat is without outflows (無漏, Wúlòu). A mind without outflows does not accumulate karmas. Furthermore, the sutras say that one who has cut off the karma of sin and merit is called an Arhat. Such a person does not accumulate sinful karma, meritorious karma, or unmoving karma. Therefore, when the karmic retribution is exhausted, new karma is not created. Question: Do learners (學人, Xué rén) accumulate karmas? Answer: They also do not accumulate. Why? The sutras say that such a person scatters and destroys karmas, does not accumulate, does not gather, extinguishes, does not increase, and so on. Some teachers say that learners, because they have pride (我慢, Wǒ màn), still accumulate karmas. However, due to the power of wisdom without self (無我智力, Wú wǒ zhìlì), they do not necessarily have to receive the retribution. Question: In which realm can these three types of karma be created? Answer: They can be created everywhere in the three realms. Question: Does indeterminate karma exist? Answer: Yes. If a karma is either retributed in the present life, or in the next life, or later, it is called indeterminate. There are many such karmas. Question: What benefit is gained from knowing these three types of karma? Answer: If one can distinguish these three types of karma, one will generate right view. Why? Because one sees evil-doers enjoying wealth and happiness, while virtuous people suffer. One might develop wrong views, thinking that good and evil have no retribution. If one knows the difference between these three karmas, one will attain right view. As the verse says: 'The evil-doer sees happiness because evil has not yet matured; when evil matures, one will see oneself suffering. The virtuous person sees suffering because virtue has not yet matured; when virtue matures, one will see oneself enjoying happiness.' Furthermore, the Distinguishing Great Karma Sutra says, 'Not ceasing from killing...'
者得生天上。是人若先世有福若將命終時發強善心。能如是知則生正見。是故應知此三種業相。
三受報業品第一百五
問曰。經中佛說三種業。樂報苦報不苦不樂報業。何者是耶。答曰。善業得樂報。不善業得苦報。不動業得不苦不樂報。此業不必定受。若受則受樂報非苦等。餘二亦爾。問曰。是諸業亦得色報。何故但說受耶。答曰。于諸報中受為最勝。受是實報色等為具。又于緣中說受。如說火苦火樂。或有因中說果。如人施食名施五利。亦如言食錢等。問曰。從欲界至三禪中。得受不苦不樂報耶。答曰得受。問曰。是何業報。答曰。是下善業報。上善業則受樂報。問曰。若爾何故第四禪及無色定中說耶。答曰。彼是自地。所以者何。彼中但有是報更無異受。以寂滅故。問曰。有人言。憂非業報。是事云何。答曰。何故無耶。問曰。憂但從想分別生。業報不應是想分別故。又若憂是業報業報則輕。故非報也。又此憂離欲時斷。業報不爾。離欲時不斷。是故憂非業報。答曰。汝言憂從想分別生故非報者。樂亦是業報是樂二種。一樂二喜。喜亦從想分別生不應名報。汝言業報則輕。是憂重過於苦。所以者何。憂是愚人。所有智者則無。是故難除。亦能深生熱惱。又四百觀中說。小人身苦君子心憂。又此憂
【現代漢語翻譯】 現代漢語譯本 這樣的人就能往生天上。如果這個人前世有福，或者臨命終時發起強烈的善心，能夠像這樣認知，就能產生正見。因此，應當瞭解這三種業相。
第三品 受報業
問：經中佛陀所說的三種業，即樂報、苦報、不苦不樂報業，指的是什麼？ 答：善業會得到樂報，不善業會得到苦報，不動業會得到不苦不樂報。這些業不一定都會受報，如果受報，那麼善業就受樂報，而不是苦報等。其餘兩種業也是如此。 問：這些業也會得到色報嗎？為什麼只說受報呢？ 答：在各種報應中，受報是最殊勝的。受是真實的報應，色等只是輔助。而且，在因緣中說受，比如說到火的苦、火的樂。或者有時在因中說果，比如人們佈施食物，就說佈施了五種利益，也像說食用錢財等。 問：從欲界到三禪中，能得到不苦不樂的受報嗎？ 答：能得到受報。 問：這是什麼業的報應？ 答：這是下等善業的報應。上等善業則會得到樂報。 問：如果這樣，為什麼在第四禪和無色定中也這樣說呢？ 答：那是他們自身所處的境界。因為在那些境界中，只有這種報應，沒有其他的感受，因為那裡寂靜滅絕。 問：有人說，憂愁不是業報，這是怎麼回事？ 答：為什麼不是呢？ 問：憂愁只是從思想分別產生的，業報不應該是思想分別。而且，如果憂愁是業報，那麼業報就太輕微了，所以不是業報。而且，這種憂愁在離欲時就會斷除，而業報不是這樣，離欲時不會斷除，所以憂愁不是業報。 答：你說憂愁是從思想分別產生的，所以不是業報，那麼快樂也是業報，而快樂有兩種：樂和喜。喜也是從思想分別產生的，不應該稱為報應。你說業報太輕微，但憂愁比痛苦還要嚴重。為什麼這麼說呢？憂愁是愚人才有的，有智慧的人則沒有，所以難以去除，而且能深深地產生熱惱。而且，《四百論》中說，小人身體受苦，君子內心憂愁。而且，這種憂愁……
【English Translation】 English version Those who do so will be reborn in heaven. If such a person has accumulated merit in previous lives, or if they generate a strong virtuous intention at the time of death, and are able to understand in this way, they will generate right view. Therefore, it should be known that these are the three characteristics of karma.
Chapter 105: The Karma of Receiving Retribution
Question: In the sutras, the Buddha speaks of three types of karma: the karma of pleasant retribution, the karma of painful retribution, and the karma of neither-pleasant-nor-painful retribution. What are these? Answer: Virtuous karma leads to pleasant retribution. Unwholesome karma leads to painful retribution. Immovable karma leads to neither-pleasant-nor-painful retribution. These karmas are not necessarily received. If they are received, then virtuous karma receives pleasant retribution, not painful retribution, etc. The other two are similar. Question: Do these karmas also receive form retribution (rupa-vipaka)? Why is only 'receiving' (vedana) mentioned? Answer: Among all retributions, receiving is the most supreme. Receiving is the actual retribution, while form, etc., are auxiliary. Also, receiving is spoken of in terms of conditions, such as speaking of the suffering of fire, the pleasure of fire. Or sometimes the result is spoken of in terms of the cause, such as when people give food, it is said that they have given five benefits, just like saying 'eating money,' etc. Question: From the desire realm (kama-dhatu) up to the third dhyana (third jhana), can one receive neither-pleasant-nor-painful retribution? Answer: One can receive it. Question: What karma's retribution is this? Answer: This is the retribution of lower virtuous karma. Higher virtuous karma receives pleasant retribution. Question: If that is so, why is it spoken of in the fourth dhyana and the formless attainments (arupa-samapatti)? Answer: Those are their own realms. The reason is that in those realms, there is only this retribution; there is no other receiving, because of their quiescence and extinction. Question: Some people say that sorrow (dosa) is not karma's retribution. What about this? Answer: Why is it not? Question: Sorrow only arises from thought and discrimination (vikalpa). Karma's retribution should not be thought and discrimination. Also, if sorrow is karma's retribution, then the karma's retribution is too light, so it is not retribution. Also, this sorrow is cut off when one is free from desire (viraga), but karma's retribution is not like that; it is not cut off when one is free from desire. Therefore, sorrow is not karma's retribution. Answer: You say that sorrow arises from thought and discrimination, so it is not retribution. Then pleasure is also karma's retribution, and there are two kinds of pleasure: pleasure and joy (priti). Joy also arises from thought and discrimination; it should not be called retribution. You say that karma's retribution is too light, but sorrow is heavier than suffering. Why is that? Sorrow is something that only fools have; wise people do not have it, so it is difficult to remove, and it can deeply generate affliction. Also, in the 'Four Hundred Verses' (Catuḥśataka), it says that a small person suffers physically, while a noble person suffers mentally. Also, this sorrow...
要以智斷。身苦樂亦能除。又憂能生三世中惱。所謂我先有苦今苦當苦。又憂是諸煩惱住處。如經中為煩惱處。故說十八意行。以五識中不生煩惱故。又經中說。以憂為二箭。以受苦重故。如人一處重被二箭。則受苦倍增。如是癡人為苦所逼。更增憂患以惱身心。故甚於苦也。又愚者常憂。所以者何。是人恩愛乖離怨憎合會。所求不得等故常憂。惱又此憂從二因生。一從喜生。二從憂生。若失所愛物是從喜生。如經中說。佛問波斯匿王。汝愛迦尸憍薩羅國耶。又說。諸天樂色貪色。是色若壞則生憂惱。是名從喜生。從憂生者從所憎事生。亦從嫉妒等生。未離欲者嫉妒等結常惱其心。如說天人多慳嫉結。又多眾生憂惱他人。故得憂惱報。如說隨種生果。故知憂是業報。汝言離欲時斷故非報者。是事不然。須陀洹未離欲亦斷地獄等報。可以地獄等報為非報耶。故不可以離欲時斷便名非報。問曰。不苦不樂報業名不動。此業是善應受樂報。何故受不苦不樂報耶。答曰。是受不動故實樂。以寂滅故名不苦不樂。又經中說樂受中貪使。彼中貪于彼受中使故知是樂。
三障品第一百六
問曰。經中說三障。業障煩惱障報障。何者是耶。答曰。若諸業煩惱及報。能障解脫道故名曰障。問曰。何者能障。答曰。施戒修善回
【現代漢語翻譯】 現代漢語譯本：要用智慧來斷除憂愁。身體的痛苦和快樂也能消除。而且憂愁能引發三世（過去、現在、未來）的煩惱，也就是我過去有苦，現在有苦，將來也有苦。而且憂愁是各種煩惱的住所，如經中所說，是煩惱的處所。所以說有十八種意行，因為五識中不會產生煩惱。而且經中說，憂愁就像兩支箭，因為感受痛苦加倍。就像一個人在一個地方被兩支箭射中，那麼感受的痛苦就會加倍。這樣愚癡的人被痛苦所逼迫，更加增添憂愁來煩惱身心，所以比痛苦還要厲害。而且愚笨的人常常憂愁，為什麼呢？因為這些人恩愛分離，怨恨的人相聚，所求不能得到等等原因，所以常常憂愁煩惱。而且這種憂愁從兩個原因產生：一個是從喜樂產生，一個是從憂愁產生。如果失去所喜愛的東西，就是從喜樂產生。如經中所說，佛問波斯匿王（Prasenajit，古印度拘薩羅國國王）。你喜愛迦尸（Kasi）和憍薩羅國（Kosala）嗎？又說，諸天喜歡美好的事物，貪戀美好的事物，這些美好的事物如果壞滅，就會產生憂愁煩惱，這叫做從喜樂產生。從憂愁產生，就是從所憎恨的事情產生，也從嫉妒等產生。沒有脫離慾望的人，嫉妒等煩惱常常困擾他們的心。如說天人有很多慳吝和嫉妒的煩惱。而且很多眾生憂愁惱恨他人，所以得到憂愁惱恨的報應。如說種什麼因就生什麼果，所以知道憂愁是業報。你說脫離慾望的時候就斷除了，所以不是報應，這種說法是不對的。須陀洹（Sotapanna，佛教四果位中的初果）沒有脫離慾望也斷除了地獄等的報應，可以因為地獄等的報應就說不是報應嗎？所以不可以因為脫離慾望的時候斷除了，就說不是報應。問：不苦不樂的報應的業叫做不動業，這種業是善業，應該接受快樂的報應，為什麼接受不苦不樂的報應呢？答：這是因為感受不動，所以實際上是快樂，因為寂滅的緣故叫做不苦不樂。而且經中說快樂的感受中有貪愛，在那裡貪愛那種感受，所以知道那是快樂。 三障品第一百六 問：經中說有三種障礙：業障、煩惱障、報障。什麼是這三種障礙呢？答：如果各種業、煩惱以及報應，能夠障礙解脫的道路，所以叫做障礙。問：什麼能夠障礙解脫呢？答：佈施、持戒、修習善法，迴向給眾生，都能夠障礙解脫。
【English Translation】 English version: One must use wisdom to cut off sorrow. Physical suffering and pleasure can also be eliminated. Moreover, sorrow can generate afflictions in the three times (past, present, and future), namely, 'I had suffering before, I have suffering now, and I will have suffering in the future.' Furthermore, sorrow is the dwelling place of all afflictions, as stated in the scriptures, it is the place of afflictions. Therefore, it is said that there are eighteen mental activities, because afflictions do not arise in the five consciousnesses. Moreover, it is said in the scriptures that sorrow is like two arrows, because the feeling of suffering is doubled. Just as a person being shot by two arrows in one place will experience doubled suffering. Thus, a foolish person, being forced by suffering, further increases sorrow to afflict body and mind, so it is even worse than suffering. Moreover, foolish people are always sorrowful. Why? Because these people experience separation from loved ones, meeting with hated ones, unfulfilled desires, and so on, so they are always sorrowful and afflicted. Furthermore, this sorrow arises from two causes: one arises from joy, and the other arises from sorrow. If one loses what one loves, it arises from joy. As it is said in the scriptures, the Buddha asked King Prasenajit (King of Kosala in ancient India), 'Do you love Kasi (Kasi) and the country of Kosala (Kosala)?' It is also said that the gods like beautiful things and are greedy for beautiful things. If these beautiful things are destroyed, sorrow and affliction will arise. This is called arising from joy. Arising from sorrow comes from what is hated, and also from jealousy and so on. Those who have not detached from desire, jealousy and other afflictions constantly trouble their minds. As it is said, gods and humans have many afflictions of stinginess and jealousy. Moreover, many beings worry and afflict others, so they receive the retribution of worry and affliction. As it is said, 'As you sow, so shall you reap,' so it is known that sorrow is karmic retribution. You say that it is cut off when one is detached from desire, so it is not retribution, but this is not correct. A Stream-enterer (Sotapanna, the first of the four stages of enlightenment) who has not detached from desire also cuts off the retribution of hell and so on. Can it be said that the retribution of hell and so on is not retribution? Therefore, it cannot be said that it is not retribution simply because it is cut off when one is detached from desire. Question: The karma of neither-suffering-nor-pleasure retribution is called immovable karma. This karma is good karma and should receive the retribution of pleasure. Why does it receive the retribution of neither-suffering-nor-pleasure? Answer: This is because the feeling is immovable, so it is actually pleasure. Because of quiescence, it is called neither-suffering-nor-pleasure. Moreover, it is said in the scriptures that there is craving in the feeling of pleasure. There, one craves that feeling, so it is known that it is pleasure. Chapter One Hundred and Six on the Three Obstacles Question: It is said in the scriptures that there are three obstacles: karmic obstacles, affliction obstacles, and retribution obstacles. What are these three obstacles? Answer: If various karmas, afflictions, and retributions can obstruct the path of liberation, they are called obstacles. Question: What can obstruct liberation? Answer: Giving, upholding precepts, cultivating good deeds, and dedicating them to sentient beings can all obstruct liberation.
向三有。此能障道。又定受報業是亦為障。如經中說。若此人必定集受報業。則不入正位。是名業障。又若人煩惱厚利增上。常在心中。是煩惱障。又若人煩惱不可除遣。如不能男等欲亦名煩惱障。又若地獄等罪惡生處。及隨所生處不能修道。皆名報障。問曰。有人不先明悉前人。不知其善則不佈施。謂彼人若由我施得造諸惡。我則有分。如梵志等諸出家人。故出家人不應佈施。以新業系障解脫故。答曰不然。他作罪福於我無分。所以者何。罪福因緣中有多過咎。何者如眾生是殺因緣。若無眾生何所殺耶。然則死者應當有罪。又如富者是盜因緣。美色是邪淫因緣。他人是妄語等因緣。偽稱等是欺誑因緣。買者亦應有罪。又受者為施者因緣。亦應得福。若人造井池等用者皆應得福。然則不應自為福德。而實不然。是故因緣中不應有罪福。又受者福分應當消盡。則人不應從他受施。所以者何。以福德分貿飲食故。又施者應罪多而福少。所以者何。詎有幾所婆羅門能為善者。多以三毒濁心深著五欲不勤修善。是故施者應罪多福少。又梵志等自稱善人修行法者。是人不能正觀諸法禪定攝心。若離禪定心難調伏。是故施者施未離欲人應得罪多。又人供養父母供給妻子親屬知識皆應得罪。則無有人得福分者。而實不然。是故罪福不
【現代漢語翻譯】 現代漢語譯本 趨向三有（trayo dhātu，指欲界、色界、無色界）。這些能夠障礙修道。此外，註定要承受果報的業也是一種障礙。正如經中所說：『如果這個人必定會積累並承受果報之業，那麼他就無法進入正位。』這被稱為業障（karma-avarana）。還有，如果一個人的煩惱深重且日益增長，常常縈繞在心中，這就是煩惱障（klesha-avarana）。此外，如果一個人的煩惱無法去除，比如不能人道者等的慾望，也稱為煩惱障。還有，如果地獄等罪惡的出生之處，以及無論生在何處都無法修道，都稱為報障（vipaka-avarana）。 有人問道：『有些人不事先詳細瞭解對方，不知道對方是否善良，因此不佈施。他們認為如果那個人因為我的佈施而造作諸惡，我也有份。比如婆羅門等出家人，所以不應該佈施給他們，因為新的業會束縛並障礙解脫。』 回答說：『不是這樣的。他人造作罪業或福德，與我無關。為什麼呢？罪福的因緣中有很多過失。比如眾生是殺生的因緣，如果沒有眾生，殺誰呢？那麼死者應該有罪嗎？又比如富人是盜竊的因緣，美色是邪淫的因緣，他人是妄語等的因緣，偽稱等是欺騙的因緣，那麼買者也應該有罪嗎？此外，受施者是施捨者的因緣，也應該得到福報。如果有人建造井池等，使用者都應該得到福報。那麼人們就不應該自己行善積德了嗎？事實並非如此。因此，在因緣中不應該有罪福。此外，受施者的福分應該消耗殆盡，那麼人們就不應該接受他人的佈施。為什麼呢？因為用福德換取飲食。此外，施捨者應該罪多而福少。為什麼呢？有幾個婆羅門能夠行善呢？他們大多以三毒（貪嗔癡）污染內心，深深執著於五欲（色聲香味觸），不勤奮修善。因此，施捨者施捨給尚未脫離慾望的人應該罪多。此外，人們供養父母，供給妻子、親屬、朋友，都應該得罪嗎？那麼就沒有人能得到福分了嗎？事實並非如此。因此，罪福不…』
【English Translation】 English version To the three realms of existence (trayo dhātu, referring to the desire realm, the form realm, and the formless realm). These can obstruct the path to enlightenment. Furthermore, karma that is destined to be repaid is also an obstruction. As it is said in the scriptures: 'If this person is certain to accumulate and receive the retribution of karma, then he will not enter the correct position.' This is called karma-avarana (karmic obscuration). Also, if a person's afflictions are deep and increasing, constantly in their mind, this is klesha-avarana (afflictive obscuration). Furthermore, if a person's afflictions cannot be removed, such as the desires of those who are impotent, this is also called klesha-avarana. Also, if places of sinful birth such as hells, and wherever one is born one cannot practice the path, all are called vipaka-avarana (retribution obscuration). Someone asked: 'Some people do not give alms without first knowing the other person in detail, not knowing whether the other person is good. They think that if that person creates evil because of my alms, I also have a share. For example, Brahmins and other renunciants, so one should not give alms to them, because new karma will bind and obstruct liberation.' The answer is: 'That is not so. Others creating sins or merits has nothing to do with me. Why? There are many faults in the causes and conditions of sin and merit. For example, sentient beings are the cause of killing. If there were no sentient beings, who would be killed? Then should the dead have sin? Also, for example, the rich are the cause of theft, beauty is the cause of sexual misconduct, others are the cause of lying, and false claims are the cause of deception. Then should the buyer also have sin? Furthermore, the recipient is the cause of the giver, and should also receive blessings. If someone builds wells and ponds, all users should receive blessings. Then should people not cultivate merit themselves? That is not the case. Therefore, there should be no sin or merit in causes and conditions. Furthermore, the recipient's share of blessings should be exhausted, then people should not receive alms from others. Why? Because they exchange merit for food and drink. Furthermore, the giver should have more sin and less merit. Why? How many Brahmins are able to do good? Most of them pollute their minds with the three poisons (greed, hatred, and delusion), deeply attached to the five desires (form, sound, smell, taste, and touch), and do not diligently cultivate good. Therefore, the giver should have more sin when giving to those who have not yet left desire. Furthermore, should people be guilty of making offerings to parents, providing for wives, relatives, and friends? Then would no one be able to receive blessings? That is not the case. Therefore, sin and merit do not...'
在因緣中。又持戒等法亦利益他。是人不殺生故施一切命。則持戒者得大罪分。以不殺故前人得壽。所作眾惡盡。應是持戒者分。故求福者便當殺生不應持戒。又人說法令他修福。修福因緣后得富貴。富貴則憍逸。憍逸則造諸惡。此諸惡說法者皆應有分。又施因緣令他人富。以富因緣所作諸罪亦應是施者分。然則梵志不應受施。亦不應與。而今梵志但受不與。故知此為邪道。又如諸王如法治民亦應有罪。又若子為罪而父母有分。則應不生子。又良醫療疾亦應得罪。以其得命為諸罪故。又天降時雨生長五穀。天應得罪。以多濟育惡眾生故。又施食者亦應得罪。受者或食不消乃令至死。亦未離欲人以著味故施者應罪。然則施者常應令受者自立誓言今食汝食要不為惡然後當與。若不如是則施者兩失。問曰。經中亦言。若比丘食檀越食著檀越衣入無量定。以是因緣故此檀越得無量福。若以是因緣而得福者。云何不得罪耶。答曰。若是比丘食檀越食著檀越衣入無量定。檀越施福自得增長不得定福。如田良故所收必多薄則收少。如是福田良故施報則大。薄則福少。不以受者為福為罪而施者得分。是故不以罪福因緣而得罪福。彼雖為因緣而罪福。要由自起三業。問曰。未離欲人心不自在必貪著有。故出家人不應行施。答曰。若爾則出
【現代漢語翻譯】 現代漢語譯本：在因緣法中，持戒等行為也能利益他人。如果一個人因為不殺生而施捨了一切眾生的生命，那麼持戒者反而會得到很大的罪過。因為不殺生，前面的人得以長壽，所造的各種惡業都應該算在持戒者的份上。所以，想要追求福報的人就應該殺生，不應該持戒。還有，如果有人說法，使他人修福，因為修福的因緣，後來得到富貴，富貴了就會驕橫放縱，驕橫放縱就會造作各種惡業，這些惡業說法的人都應該有一份。還有，因為佈施的因緣使他人富有，因為富有的因緣所造作的各種罪惡，也應該算在佈施者的份上。如果這樣，那麼婆羅門就不應該接受佈施，也不應該給予佈施。可是現在婆羅門只接受佈施而不給予佈施，所以知道這是邪道。又比如，各位國王如果依法治理百姓，也應該有罪過。還有，如果兒子犯罪，父母也有份，那麼就應該不生孩子。還有，好的醫生治療疾病也應該得到罪過，因為他們使病人得到生命，而生命會造作各種罪惡。還有，上天降下時雨，生長五穀，上天也應該得到罪過，因為它養育了眾多的惡劣眾生。還有，施捨食物的人也應該得到罪過，因為接受施捨的人或許吃了食物不消化，甚至導致死亡。還有，沒有脫離慾望的人因為貪著美味，所以施捨者應該有罪。如果這樣，那麼施捨者應該常常讓接受施捨的人自己立下誓言：『現在我吃你的食物，一定要不做惡事』，然後才給予施捨。如果不是這樣，那麼施捨者就兩方面都損失了。有人問：經中也說，如果比丘吃了檀越（Dān yuè，施主）的食物，穿著檀越的衣服，進入無量禪定，因為這個因緣，這個檀越得到無量的福報。如果因為這個因緣而得到福報，為什麼又說會得到罪過呢？回答說：如果是比丘吃了檀越的食物，穿著檀越的衣服，進入無量禪定，檀越佈施的福報自己會增長，而不是得到禪定的福報。就像田地肥沃，收成必定多，田地貧瘠，收成則少。這樣，福田肥沃，佈施的果報就大，福田貧瘠，福報就少。不是因為接受施捨的人是福還是罪，而施捨者會得到相應的果報。所以，不是因為罪福的因緣而得到罪福。他們雖然是因緣，但罪福還是要由自己發起的身口意三業來決定。有人問：沒有脫離慾望的人，心不自在，必定貪著于有，所以出家人不應該行佈施。回答說：如果這樣，那麼出家人就更不應該行佈施了。
【English Translation】 English version: In the context of dependent origination, upholding precepts and other practices also benefit others. If a person, by not killing, gives life to all beings, then the one who upholds precepts would instead incur great demerit. Because of not killing, the person before gains longevity, and all the evil deeds committed should be attributed to the one who upholds precepts. Therefore, one who seeks blessings should kill and not uphold precepts. Furthermore, if someone preaches the Dharma, causing others to cultivate blessings, and through the cause of cultivating blessings, they later attain wealth and nobility, and becoming arrogant and unrestrained, they then create various evil deeds, all of these evil deeds should be attributed to the one who preaches the Dharma. Also, because of the cause of giving, others become wealthy, and the various sins committed because of wealth should also be attributed to the giver. If this is the case, then the Brahmin should not receive offerings, nor should he give them. But now the Brahmin only receives offerings and does not give them, so it is known that this is a heretical path. Moreover, if kings govern the people according to the law, they should also have sins. Also, if a son commits a crime and the parents share the blame, then they should not have children. Furthermore, good doctors who cure diseases should also incur demerit, because they give life, which leads to various sins. Also, when the heavens send down timely rain and grow the five grains, the heavens should incur demerit, because they nurture many evil beings. Also, those who give food should also incur demerit, because the recipient may eat the food and not digest it, even leading to death. Also, those who have not yet detached from desire, because of their attachment to taste, the giver should incur demerit. If this is the case, then the giver should always make the recipient take a vow: 'Now I eat your food, I will certainly not do evil,' and then give it. If it is not like this, then the giver loses in both ways. Someone asks: In the sutras it is also said that if a Bhikshu (Bǐqiū, monk) eats the food of a Dān yuè (Dān yuè, benefactor), wears the clothes of a Dān yuè, and enters into immeasurable Samadhi (Sān昧dì, meditative state), because of this cause, this Dān yuè obtains immeasurable merit. If one obtains merit because of this cause, why is it said that one would incur demerit? The answer is: If a Bhikshu eats the food of a Dān yuè, wears the clothes of a Dān yuè, and enters into immeasurable Samadhi, the merit of the Dān yuè's giving will increase by itself, and not the merit of Samadhi. Just as if the field is fertile, the harvest will certainly be abundant, and if the field is barren, the harvest will be small. Thus, if the field of merit is fertile, the reward of giving will be great, and if the field of merit is barren, the merit will be small. It is not because the recipient is meritorious or sinful that the giver obtains the corresponding reward. Therefore, it is not because of the cause of merit and demerit that one obtains merit and demerit. Although they are causes, merit and demerit are still determined by one's own actions of body, speech, and mind. Someone asks: Those who have not detached from desire, their minds are not free, and they are certainly attached to existence, so renunciants should not practice giving. The answer is: If that is the case, then renunciants should even less practice giving.
家人持戒等皆有福德。是亦應舍而實不可。是故佈施亦不應舍。但勿迴向三有當為泥洹。又但應遠離煩惱諸不善業。所以者何。是諸業因時可防。果時無可如何。是故諸佛常于因時教化說法。不如閻王于果時方化訶責。問曰。是三業障中何障最重。答曰。有人言。報障最重。以不可化故。有人言。以隨人故一切皆重。問曰。何者可轉。答曰。皆可令滅。若可轉者不名為障也。
四業品第一百七
問曰。經中佛說四種業。黑黑報業白白報業黑白黑白報業不黑不白無報業。為滅盡諸業故。何者是耶。答曰。黑黑報業者。隨以何業生苦惱處。如阿鼻地獄及余苦惱無善報處。若畜生餓鬼少分。與此相違名第二業。隨以何業生無苦惱處。如色無色界及欲界人天少分黑白雜名第三業。隨以何業生苦惱不苦惱處。若地獄畜生餓鬼人天少分。第四業名無漏能盡三業。若業二世所呵今呵后呵。是人為罪墮在黑闇。無有名聞故名為黑。及二世苦毒今苦后苦。故名為黑。問曰。是業何者能生純苦惱處。答曰。相次為噁心無有悔間無有善能消惡業。是名能生純苦惱處。又以邪見心而造諸惡。又于重人為惡。所謂父母及余善人。又于眾生為惡無所遺惜。如殺眾生若盡奪財物。若閉牢獄而復斷食。若重考掠令無餘樂。如是等業生純苦處
【現代漢語翻譯】 現代漢語譯本：家人受持戒律等都有福德。這些也應該捨棄，但實際上是不可以捨棄的。所以佈施也不應該捨棄，但不要回向於三有（欲有、色有、無色有），應當爲了涅槃。而且應當遠離煩惱和各種不善的業。為什麼呢？因為這些業因在產生的時候可以防止，結果產生的時候就無可奈何了。所以諸佛常常在因地教化說法，不像閻王在果報產生的時候才去教訓責備。問：在這三種業障中，哪種業障最重？答：有人說，果報之障最重，因為它不可改變。也有人說，因為業障跟隨人，所以一切業障都很重。問：哪種業障可以轉化？答：都可以令其滅除。如果可以轉化，就不叫做業障了。
四業品第一百七
問：經中佛說了四種業：黑黑報業、白白報業、黑白黑白報業、不黑不白無報業。爲了滅盡諸業，哪一種是呢？答：黑黑報業是指，隨著什麼樣的業而生於苦惱之處，如阿鼻地獄以及其他苦惱而沒有善報的地方。或者畜生餓鬼少部分屬於此類。與此相反的是第二種業，隨著什麼樣的業而生於沒有苦惱之處，如色界、無色界以及欲界人天少部分。黑白雜業是第三種業，隨著什麼樣的業而生於苦惱和不苦惱之處，如地獄、畜生、餓鬼、人天少部分。第四種業稱為無漏業，能夠滅盡三種業。如果某種業被兩世所呵責，今生呵責，來世也呵責，這個人因為罪惡而墮入黑暗，沒有名聲，所以稱為黑。以及兩世都痛苦，今生痛苦，來世也痛苦，所以稱為黑。問：這種業哪一種能夠產生純粹的苦惱之處？答：相續不斷地產生噁心，沒有後悔，沒有善行能夠消除惡業，這叫做能夠產生純粹苦惱之處。又以邪見之心而造作各種惡業。又對重要的人作惡，比如父母以及其他善人。又對眾生作惡，沒有絲毫憐惜，比如殺害眾生，或者全部奪取財物，或者關進牢獄並且斷絕食物，或者嚴刑拷打使他們沒有剩餘的快樂。像這樣的業會產生純粹的苦惱之處。
【English Translation】 English version: Family members upholding precepts and so on all have merit. These too should be relinquished, but in reality, they cannot be relinquished. Therefore, giving should also not be relinquished, but do not dedicate it to the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm); it should be for Nirvana. Moreover, one should stay away from afflictions and all unwholesome deeds. Why? Because these causes of karma can be prevented when they arise, but when the results arise, there is nothing one can do. Therefore, all Buddhas constantly teach and expound the Dharma at the causal stage, unlike King Yama, who only teaches and rebukes when the karmic retribution arises. Question: Among these three karmic obstacles, which is the heaviest? Answer: Some say that the obstacle of retribution is the heaviest because it cannot be transformed. Others say that because karmic obstacles follow people, all karmic obstacles are very heavy. Question: Which karmic obstacle can be transformed? Answer: All can be made to cease. If it can be transformed, it is not called a karmic obstacle.
Chapter 107: The Four Karmas
Question: In the sutras, the Buddha speaks of four kinds of karma: black karma with black retribution, white karma with white retribution, black and white karma with black and white retribution, and neither black nor white karma with no retribution. In order to extinguish all karmas, which one is it? Answer: Black karma with black retribution refers to whatever karma causes one to be born in a place of suffering, such as Avici Hell (the hell of incessant suffering) and other places of suffering without good retribution. Or a small portion of animals and hungry ghosts belong to this category. The second karma is the opposite of this, whatever karma causes one to be born in a place without suffering, such as the Realm of Form (Rūpadhātu), the Formless Realm (Arūpadhātu), and a small portion of humans and gods in the Realm of Desire (Kāmadhātu). Mixed black and white karma is the third karma, whatever karma causes one to be born in a place of both suffering and non-suffering, such as a small portion of hells, animals, hungry ghosts, humans, and gods. The fourth karma is called unconditioned karma (Anāsrava), which can extinguish the three karmas. If a certain karma is condemned by both lifetimes, condemned in this life and condemned in the next life, this person falls into darkness because of sin, and has no reputation, so it is called black. And both lifetimes are painful, this life is painful, and the next life is painful, so it is called black. Question: Which of these karmas can produce a purely suffering place? Answer: Continuously generating evil thoughts, without repentance, and without good deeds to eliminate evil karma, this is called being able to produce a purely suffering place. Also, creating various evil deeds with a mind of wrong views. Also, doing evil to important people, such as parents and other virtuous people. Also, doing evil to sentient beings without any pity, such as killing sentient beings, or taking all their wealth, or imprisoning them and cutting off their food, or severely torturing them so that they have no remaining happiness. Such karma will produce a purely suffering place.
。白白報業者。若人純集諸善。無有不善。此二業勢力最大餘無能勝。若受黑業報時不容白報。受白業報時不容黑報。所以者何。一切眾生皆集善不善。業力相障故不得並受。如負二人物強者先牽。第三業弱善不善雜故。並受報互相勝故。問曰。有人言。若不善業受惡道報是名初業。色界系善名第二業。欲界系天人中雜受報業。是名第三業。無礙道中十七學思是第四業。此義云何。答曰。佛自說此業等相。謂若人起罪身口意行。受苦惱身生苦惱處。所受諸受皆不隨意。故知隨令眾生生純苦處。是名初業。色無色。界則純受樂。欲界天人亦有純受樂者。如經說有樂人亦有六觸入天所覺諸塵無不隨意。是第二業。黑白雜行是第三業。一切無漏業皆是盡諸業以相違故。非但十七學思名第四業。問曰。無漏實白。何故名不白耶。答曰。此白相異不同第二業白。是白最勝無相待故。如說轉輪聖王成就清凈過人天眼。實是人眼勝餘人故名曰過人。此業亦爾。勝餘白業故說不白。又有人言。應說名非黑白報業。此則無過。又泥洹名非白。是故此業應名非白。又亦應說非黑非白。所以者何。泥洹名無法。此業為泥洹。故名不黑不白。又世間貴重有漏善業故名為白。以第四業能捨此業故名不白。又此業無黑相故亦無白相可得。又報白故業
【現代漢語翻譯】 現代漢語譯本 白白報業者（指虛假不實的報道）。如果有人完全積累各種善行，沒有一絲不善，這兩種善業的力量最大，沒有其他業力可以勝過它們。如果承受黑業的果報時，不會容許白業的果報同時出現；承受白業的果報時，也不會容許黑業的果報同時出現。這是什麼原因呢？因為一切眾生都積累了善與不善的業力，這些業力相互障礙，所以不能同時承受果報。就像揹負兩個人，力氣大的人會先拉走你。第三種業是善與不善混雜的業，所以會同時承受果報，並且相互影響勝負。 有人問：『有人說，如果是不善業，承受惡道的果報，這叫做初業（第一種業）；與善相關的業，叫做第二業；在欲界的天人和人中，混雜地承受果報的業，叫做第三業；在無礙道中的十七種有學之思，是第四業。』這種說法是什麼意思？ 回答說：佛陀自己解釋過這些業的種類和狀態。如果有人造作罪惡，通過身、口、意來行動，就會承受苦惱的身軀，生於苦惱的地方，所承受的各種感受都不如意。因此，可以知道，使眾生生於純粹痛苦的地方，這叫做初業。在色界和無色界，純粹承受快樂。欲界的天人中，也有純粹承受快樂的，如經中所說，有快樂的人，也有六觸入天（指六根接觸外境所產生的感受）所覺知的各種塵境，沒有不隨心如意的，這是第二業。黑白混雜的行為是第三業。一切無漏業都是爲了斷盡各種業，因為它們是相互對立的。所以，不僅僅是十七種有學之思叫做第四業。 有人問：『無漏業實際上是清凈的，為什麼說它不是清凈的呢？』 回答說：這種清凈的性質不同於第二種業的清凈。這種清凈是最殊勝的，因為沒有相對待的事物。就像說轉輪聖王成就了清凈的、超越人天之眼的眼睛，實際上是人眼，但勝過其他人，所以叫做超越人。這種業也是如此，勝過其他的清凈業，所以說它不是清凈的。還有人說，應該說它不是黑業的果報業，這樣就沒有過失了。而且，涅槃被稱為非清凈，所以這種業應該被稱為非清凈。或者，也應該說它既非黑也非白。這是什麼原因呢？因為涅槃被稱為無法，這種業是爲了涅槃，所以被稱為不黑不白。而且，世間看重有漏的善業，所以稱為清凈。因為第四種業能夠捨棄這種業，所以稱為不清凈。而且，這種業沒有黑的性質，所以也沒有白的性質可以得到。而且，果報是清凈的，所以業
【English Translation】 English version The reporters who report falsely. If a person purely accumulates all kinds of good deeds, without any unwholesome deeds, these two kinds of karma power are the greatest, and no other karma can surpass them. If one receives the retribution of black karma, it will not allow the retribution of white karma to appear at the same time; if one receives the retribution of white karma, it will not allow the retribution of black karma to appear at the same time. What is the reason for this? Because all sentient beings accumulate both good and unwholesome karma, and these karmas obstruct each other, so they cannot receive retribution at the same time. It's like carrying two people, the stronger person will pull you away first. The third type of karma is the karma mixed with good and unwholesome, so it will receive retribution at the same time, and they will influence each other's victory or defeat. Someone asked: 'Some people say that if it is unwholesome karma, receiving the retribution of the evil realms is called the first karma; karma related to goodness is called the second karma; in the desire realm, gods and humans receive mixed retribution, which is called the third karma; the seventeen kinds of learning and thinking in the unobstructed path are the fourth karma.' What does this statement mean? The answer is: The Buddha himself explained these types and states of karma. If a person commits sins and acts through body, speech, and mind, they will endure a suffering body and be born in a place of suffering, and all the feelings they endure will not be as they wish. Therefore, it can be known that causing sentient beings to be born in a place of pure suffering is called the first karma. In the form realm and formless realm, one purely receives happiness. Among the gods and humans in the desire realm, there are also those who purely receive happiness, as the sutra says, there are happy people, and the various dusts perceived by the six sense entrances (referring to the feelings produced by the six roots contacting external objects) are all as they wish, this is the second karma. Black and white mixed actions are the third karma. All un-leaked karma is to exhaust all kinds of karma, because they are mutually opposed. Therefore, it is not only the seventeen kinds of learning and thinking that are called the fourth karma. Someone asked: 'Un-leaked karma is actually pure, why is it said that it is not pure?' The answer is: This pure nature is different from the pureness of the second type of karma. This pureness is the most supreme, because there is no relative thing. It's like saying that the Chakravartin King achieves pure eyes that surpass those of humans and gods, which are actually human eyes, but they surpass other people, so they are called surpassing humans. This karma is also like this, surpassing other pure karmas, so it is said that it is not pure. Some people also say that it should be said that it is not the retribution karma of black karma, so there is no fault. Moreover, Nirvana is called non-pure, so this karma should be called non-pure. Or, it should also be said that it is neither black nor white. What is the reason for this? Because Nirvana is called no-dharma, this karma is for Nirvana, so it is called neither black nor white. Moreover, the world values leaked good karma, so it is called pure. Because the fourth type of karma can abandon this karma, it is called impure. Moreover, this karma has no black nature, so there is no white nature to be obtained. Moreover, the retribution is pure, so the karma
名白。是業無報故不名白。
五逆品第一百八
次身受報故名無間。若現受則輕苦惱報少。以其重故。次第疾墮阿鼻地獄。三逆由福田德重故名為逆。所謂破僧噁心出佛身血殺阿羅漢殺父母。以不識恩養故名為逆。此逆罪但人道中能起非余道中。以人有別知故。問曰。殺余聖人得逆罪不。答曰。殺聖人者多墮地獄。若殺阿羅漢必應當墮。若人打佛而血不出亦得重罪。以欲害世尊故。問曰。若人作一逆罪則墮地獄。若作二三亦於一身盡受報不。答曰。是罪多故又受重苦。於是中死還生是中。問曰。破僧罪中雲何為重。答曰。若非法知非法。是法知是法。如是心作則名為重。若非法謂法。法謂非法。是不如先。又若人于佛所破僧自稱大師天人中尊是亦為重。問曰。若凡夫可破非是聖人。何名重罪。答曰。障礙正法故名重罪。問曰。破僧法為幾時。答曰。法不久住不經一宿。是中梵王等諸天。舍利弗等諸大弟子。即還和合。有人言。是五百比丘先世障他得道善根因緣。今得此報。又凡夫人心輕躁故易可破壞。若但得世間空無我心尚不可壞。況無漏耶。以惡欲在心故造破僧因緣。故求福者應舍惡欲。◎
◎五戒品第一百九
佛說優婆塞有五戒。問曰。有人言。具受則得戒律儀。是事云何。答曰。隨受
【現代漢語翻譯】 現代漢語譯本：名為『白』（bái）。因為這種業沒有果報，所以不稱為『白』。
五逆品 第一百八
因為緊接著身體就承受果報，所以稱為『無間』。如果現在就承受果報，那麼痛苦就輕微，果報也少。因為罪業深重，所以次第快速地墮入阿鼻地獄。三種逆罪是因為所損害的福田功德深重，所以稱為『逆』，也就是：破壞僧團，以噁心使佛陀流血，殺害阿羅漢（aróhan），殺害父母。因為不認識父母的養育之恩，所以稱為『逆』。這種逆罪只有在人道中才能產生，在其他道中不會產生，因為人有分別知的能力。問：殺害其他的聖人會得到逆罪嗎？答：殺害聖人的人大多會墮入地獄，如果殺害阿羅漢必定會墮入地獄。如果有人打佛，即使沒有出血，也會得到重罪，因為他想要加害世尊。問：如果有人犯了一種逆罪就會墮入地獄，如果犯了兩種或三種，也是在同一身中受盡果報嗎？答：因為罪業多，所以會受到更重的痛苦，在其中死去又在那裡出生。問：在破壞僧團的罪中，怎樣算是重罪？答：如果認為非法是知非法，是法是知是法，這樣用心去做，就稱為重罪。如果認為非法是法，認為法是非法，就和先前不一樣了。又如果有人在佛陀所在的地方破壞僧團，自稱大師，是天人中最尊貴的，這也是重罪。問：如果是凡夫可以破壞僧團，而不是聖人，為什麼說是重罪？答：因為障礙了正法，所以稱為重罪。問：破壞僧團的法能持續多久？答：法不能長久存在，不會超過一夜。在其中，梵王（brahmā）等諸天，舍利弗（Śāriputra）等諸大弟子，立即就恢復和合。有人說：這五百比丘前世障礙他人得道的善根因緣，今生得到這樣的果報。而且凡夫的心輕浮躁動，所以容易被破壞，如果僅僅得到世間的空無我心，尚且不可破壞，更何況是無漏的智慧呢？因為惡欲在心中，所以造作了破壞僧團的因緣，因此求福的人應該捨棄惡欲。
五戒品 第一百九
佛陀說優婆塞（upāsaka）有五戒。問：有人說，全部受持才能得到戒律儀，這件事是怎樣的？答：隨個人受持。
【English Translation】 English version: It is called 'white' (bái). Because this karma has no retribution, it is not called 'white'.
Chapter 108: The Five Heinous Offenses
Because the retribution is received immediately after death, it is called 'uninterrupted'. If the retribution were received in the present life, the suffering would be lighter and the retribution less. Because the offense is grave, one falls swiftly and successively into Avīci Hell (阿鼻地獄). The three heinous offenses are called 'heinous' because the field of merit that is harmed is of great virtue, namely: disrupting the Sangha (破僧), maliciously causing the Buddha to bleed (噁心出佛身血), killing an Arhat (殺阿羅漢), and killing one's parents (殺父母). Because of not recognizing the kindness of nurturing, it is called 'heinous'. These heinous offenses can only arise in the human realm, not in other realms, because humans have the ability to discriminate. Question: Does killing other sages constitute a heinous offense? Answer: Those who kill sages mostly fall into hell. If one kills an Arhat, one will certainly fall into hell. If someone strikes the Buddha and no blood is drawn, they also incur a grave offense, because they intended to harm the World Honored One. Question: If someone commits one heinous offense, they fall into hell. If they commit two or three, do they exhaust the retribution in the same lifetime? Answer: Because the offenses are many, they will suffer even greater pain, dying in that state and being reborn there. Question: In the offense of disrupting the Sangha, what constitutes a grave offense? Answer: If one knows what is unlawful as unlawful, and knows what is lawful as lawful, and acts with such intention, it is called a grave offense. If one considers what is unlawful as lawful, and what is lawful as unlawful, it is different from before. Furthermore, if someone disrupts the Sangha in the presence of the Buddha, claiming to be a master, the most honored among gods and humans, this is also a grave offense. Question: If it is a common person who can disrupt the Sangha, and not a sage, why is it called a grave offense? Answer: Because it obstructs the true Dharma, it is called a grave offense. Question: How long does the disruption of the Sangha last? Answer: The Dharma does not remain long, not even for one night. Within that time, Brahma (梵王) and other gods, Śāriputra (舍利弗) and other great disciples, immediately restore harmony. Some say: These five hundred Bhikkhus (比丘) in a previous life obstructed others from attaining the roots of virtue for enlightenment, and now receive this retribution. Moreover, the minds of common people are light and restless, so they are easily disrupted. If one has only attained the worldly mind of emptiness and no-self, it is still indestructible, let alone unconditioned wisdom. Because evil desires are in the mind, they create the causes and conditions for disrupting the Sangha. Therefore, those who seek blessings should abandon evil desires.
Chapter 109: The Five Precepts
The Buddha taught that an Upāsaka (優婆塞) has five precepts. Question: Some say that only by fully observing them can one obtain the precepts of discipline. What is the matter with this? Answer: It depends on individual observance.
多少皆得律儀。但取要有五。問曰。離繫縛等何故不名為戒。而但說不殺等耶。答曰。是眷屬故。問曰。何故不說斷淫。而但說不邪淫耶。答曰。白衣處俗難常離故。又自淫其妻不必墮諸惡趣。如須陀洹等亦行此法。是故不說全斷淫慾。問曰。離兩舌等何故不名為戒。答曰。是事細微難可守護。又兩舌等是妄語分。若說妄語則已總說。問曰。飲酒是實罪耶。答曰非也。所以者何。飲酒不為惱眾生故。但是罪因。若人飲酒則開不善門。是故若教人飲酒則得罪分。以能障定等諸善法故。如植眾果必為墻障。如是四法是實罪。離為實福為守護故。結此酒戒。
六業品第一百一十
業有六種。地獄報業畜生報業餓鬼報業人報天報不定報業。問曰。何者是耶。答曰。地獄報業。如六足阿毗曇樓炭分中廣說。又殺生等罪皆為地獄。如經中說喜殺生者生地獄中。若得為人則受短命。乃至邪見亦如是。問曰。已知十不善道受地獄報。亦生畜生餓鬼及人道中。而汝但說生地獄及人中。今當別說。何業但受地獄報耶。答曰。即此罪業最重者受地獄報。小輕則受畜生等報。又若具足三種邪行。則為地獄。余不具足業。為畜生等。又故作重罪則為地獄。又破戒破見人所造惡業則為地獄。又深心為噁心壞行壞。是人造惡則為地獄。又
【現代漢語翻譯】 現代漢語譯本 多少人都能獲得律儀（Vinaya，戒律）。但最重要的是要有五種。問：為什麼離繫縛等不稱為戒，而只說不殺等呢？答：因為它們是（不殺等戒的）眷屬。問：為什麼不說斷淫，而只說不邪淫呢？答：因為在家居士身處世俗，難以完全斷除。而且，與自己的妻子行淫不一定會墮入惡趣。像須陀洹（Sotapanna，預流果）等聖者也會這樣做。所以不說完全斷除淫慾。問：為什麼離兩舌等不稱為戒呢？答：因為這些事情細微，難以守護。而且，兩舌等是妄語的一部分。如果說了妄語，就已總括了這些。問：飲酒是真實的罪過嗎？答：不是。為什麼呢？因為飲酒本身不是爲了惱害眾生。但它是罪過的因。如果人飲酒，就會打開不善之門。所以，如果教人飲酒，就會得到罪過，因為它能障礙禪定等各種善法。就像種植各種果樹必須要有圍墻一樣。因此，殺生等四種是真實的罪過，遠離它們是真實的福報，爲了守護這些福報，所以結此酒戒。
六業品 第一百一十
業有六種：地獄報業、畜生報業、餓鬼報業、人報、天報、不定報業。問：哪些是這些業呢？答：地獄報業，如《六足阿毗曇》（Shadpadabhidharma）《樓炭分》（Angara Division）中廣說。又，殺生等罪都可能導致地獄果報。如經中所說，喜歡殺生的人會生地獄中。如果得到人身，則會短命。乃至邪見也是如此。問：已經知道十不善道會受到地獄報，也會生到畜生、餓鬼及人道中。而你只說生地獄及人中。現在應當分別說明，什麼業只受地獄報呢？答：即此罪業中最重的會受到地獄報。稍微輕一些的則會受到畜生等報。又，如果具足三種邪行，則會墮入地獄。其餘不具足的業，則會墮入畜生等道。又，故意造作重罪則會墮入地獄。又，破壞戒律、持有邪見的人所造的惡業則會墮入地獄。又，以深刻的惡意、壞心、壞行為造作惡業的人則會墮入地獄。又
【English Translation】 English version Many can obtain the Vinaya (discipline, precepts). But it is most important to have five. Question: Why are detachment from bonds, etc., not called precepts, but only non-killing, etc., are mentioned? Answer: Because they are related to (the precepts of non-killing, etc.). Question: Why is complete abstinence from sexual activity not mentioned, but only non-sexual misconduct? Answer: Because laypeople living in the secular world find it difficult to completely abstain. Moreover, engaging in sexual activity with one's own wife does not necessarily lead to falling into evil realms. Even Sotapannas (stream-enterers) and other noble ones also practice this. Therefore, complete abstinence from sexual desire is not mentioned. Question: Why are abstaining from divisive speech, etc., not called precepts? Answer: Because these matters are subtle and difficult to guard against. Moreover, divisive speech, etc., are part of false speech. If false speech is mentioned, then these are already included. Question: Is drinking alcohol a real sin? Answer: No. Why? Because drinking alcohol itself is not intended to harm sentient beings. But it is a cause of sin. If a person drinks alcohol, they open the door to unwholesome deeds. Therefore, if one teaches others to drink alcohol, one will incur sin, because it can obstruct meditation and other wholesome practices. Just as planting various fruit trees requires a fence. Therefore, killing and the other three are real sins, and abstaining from them is a real blessing. To protect these blessings, this precept against alcohol is established.
Chapter One Hundred and Ten on the Six Karmas
There are six types of karma: karma leading to hell, karma leading to animals, karma leading to hungry ghosts, karma leading to humans, karma leading to heavens, and undetermined karma. Question: What are these karmas? Answer: Karma leading to hell, as explained in detail in the Angara Division of the Shadpadabhidharma (Six-Foot Abhidharma). Also, sins such as killing can all lead to the result of hell. As it is said in the sutras, those who enjoy killing will be born in hell. If they obtain a human body, they will have a short life. Even wrong views are the same. Question: It is already known that the ten unwholesome paths lead to the retribution of hell, and also to birth in the animal, hungry ghost, and human realms. But you only mention birth in hell and among humans. Now, it should be explained separately, which karma only receives the retribution of hell? Answer: The heaviest of these sinful karmas will receive the retribution of hell. Slightly lighter ones will receive the retribution of animals, etc. Also, if one possesses all three types of wrong conduct, one will fall into hell. The remaining karmas that do not fully possess these will lead to the animal realms, etc. Also, deliberately committing serious sins will lead to hell. Also, the evil karma created by those who break precepts and hold wrong views will lead to hell. Also, those who create evil karma with deep malice, evil intentions, and bad conduct will fall into hell. Also
造不善業以不善助則為地獄。又若於賢聖造不善業則為地獄。又起不善業不善修集。如人起不善業后贊快樂不欲舍離則為地獄。又以憎恚心而造罪業則為地獄。若為財物則受余報。又以邪見心起不善業則為地獄。又破戒者所作罪業則為地獄。又無慚愧者所作罪業則為地獄。又惡性人所作罪業則為地獄。譬如濕地小雨成泥。又常行不善者所作惡業則為地獄。又若無急緣而造惡業則為地獄。又若人不得空無我分。深染著故。所造罪業則為地獄。又若人不修身戒心慧所造惡業則為地獄。又若凡夫人所作罪業則為地獄。所以者何。是人不知陰界諸入十二緣等。以不知故。不應作而作。應作而不作。不應語而語。應語而不語。不應念而念。應念而不念。是人所作罪業雖少亦為地獄。又若不見不善中過。是人則能起重罪業受地獄報。又若人為罪不依于善。則為地獄。如負債人不依恃王債主則得便。又若人善業劣弱所作少罪亦為地獄。如人身中火勢微少。得難消食則不能消。又若人但行不善無善業雜則為地獄。如人為賊輕重悉系。又若舍離一切善根。如象戰時不護惜手。是人作罪則為地獄。又若行小法受學小師。是人作罪則為地獄。如貧賤負債為富貴所牽。又若人常長不善如負債日息。猶如屠兒獵師等業則為地獄。又若覆藏罪則為地
獄。如瘡內漏。又若人不善久住心中。不能疾滅則為地獄。如被治毒即能殺人。又若人自作不善亦以教人。開多眾生苦惱門故則為地獄。如諸國王及多知識人行惡邪行令多人學。如富蘭那等。又若所作業多惱眾生。如燒林等。又教他人令墮非法如田獵等。又若人以惡業活命。如賊魁膾屠獵師等。又畢竟破戒人所作罪業則為地獄。至死不捨故名畢竟。如偈說。畢竟破戒人。如藤鬘樹枝。是人身造惡。自令怨得愿。又無事而忿。以此忿心而為罪業則為地獄。若有事而忿罪則不爾。又以瞋起業是結重故則為地獄。如經中說。瞋為重罪而易除滅。又若噁心成性則為地獄。若以因緣而起罪業是則輕微。又若縱逸人所造惡業則為地獄。若為知識所護則得生天上。如莎婆魁膾臨命終時。舍利弗到其所。是人即以惡眼視舍利弗。不能令異呼小來前。更以氣噓之。見舍利弗光色益榮便生念言。此人勝我不可殺也。即以凈心七反上下視舍利弗。以此因緣七生天上七生人中。后得辟支佛道。又如鴦掘魔羅多起罪業。將欲殺母。佛為善知識故即得解脫。又如施越以火坑毒飯欲中害佛。佛為善知識故亦得解脫。如是等人雖有惡業不墮地獄。故說若縱逸人所作惡業則為地獄。又若斷善根不可復治。如調達等。猶如病人死相已現。是人作罪則為地獄。
【現代漢語翻譯】 現代漢語譯本：地獄就像瘡口內的膿液不斷滲漏。又如一個人長期心懷惡意，不能迅速消除，這便是地獄。又如身中劇毒，能立即致人于死地。又如有人自己作惡，還教唆他人作惡，開啟眾多眾生痛苦之門，這便是地獄。例如，一些國王和有影響力的人行為邪惡，導致許多人效仿，就像富蘭那（Purana，印度六師外道之一）等人一樣。又如所作的業會給眾生帶來許多煩惱，例如焚燒森林等。又如教唆他人墮入非法行為，例如田獵等。又如有人以惡業為生，例如盜賊頭目、劊子手、屠夫、獵人等。又如徹底破戒之人所造的罪業，這便是地獄，因為他們至死不捨棄惡行，所以稱為『畢竟』。正如偈頌所說：『徹底破戒之人，猶如藤蔓纏繞樹枝。此人以身體造惡，自令怨敵得償所願。』又如無緣無故地發怒，以此嗔怒之心造作罪業，這便是地獄。若因事而發怒，罪過則不如此嚴重。又如因嗔恨而生起的業，因為是深重的煩惱，這便是地獄。正如經中所說：『嗔恨是重罪，但容易消除。』又如噁心成為習性，這便是地獄。若因某種因緣而生起的罪業，則較為輕微。又如放縱之人所造的惡業，這便是地獄。若有善知識守護，則能得生天上。例如，莎婆魁膾（Sabha Kukkuta，人名）臨命終時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）來到他身邊。此人立即以惡毒的眼神看著舍利弗，無法改變，呼喚小吏上前，用氣息吹向舍利弗。看到舍利弗的光彩更加耀眼，便生起念頭說：『此人勝過我，不可殺害。』立即以清凈之心七次上下觀察舍利弗。以此因緣，七次生於天上，七次生於人間，後來證得辟支佛道。又如鴦掘魔羅（Angulimala，殺人魔王，后被佛陀度化）造作了許多罪業，將要殺害母親。佛陀作為他的善知識，因此他得以解脫。又如施越（Shravasti，古印度城市）以火坑和毒飯想要暗害佛陀。佛陀作為他的善知識，也得以解脫。像這樣的人，雖然有惡業，卻不墮入地獄。所以說，若放縱之人所作的惡業，這便是地獄。又如斷絕善根，無法再被救治，例如提婆達多（Devadatta，佛陀的堂弟，屢次加害佛陀）。猶如病人已經顯現出死亡的徵兆。此人所作的罪業，這便是地獄。
【English Translation】 English version: Hell is like pus leaking from a wound. It is also like a person who harbors evil in their heart for a long time, unable to quickly eliminate it; this is hell. It is like being poisoned, which can kill a person immediately. It is also like someone who commits evil themselves and also teaches others to do evil, opening the door to suffering for many beings; this is hell. For example, some kings and influential people behave evilly, causing many people to imitate them, like Purana (one of the six non-Buddhist teachers in India) and others. It is also like actions that cause much trouble to sentient beings, such as burning forests. It is also like teaching others to fall into illegal activities, such as hunting. It is also like someone who makes a living through evil deeds, such as the head of thieves, executioners, butchers, hunters, and so on. It is also like the sins committed by someone who has completely broken the precepts; this is hell, because they do not abandon their evil deeds until death, so it is called 'completely'. As the verse says: 'A person who has completely broken the precepts is like a vine entwined around a tree branch. This person creates evil with their body, causing their enemies to have their wishes fulfilled.' It is also like being angry for no reason, and committing sins with this anger; this is hell. If one is angry for a reason, the sin is not so serious. It is also like the karma arising from anger, because it is a heavy defilement; this is hell. As it says in the sutra: 'Anger is a heavy sin, but it is easy to eliminate.' It is also like an evil heart becoming a habit; this is hell. If the sin arises from some cause, it is lighter. It is also like the evil deeds committed by a licentious person; this is hell. If protected by a good teacher, one can be reborn in heaven. For example, when Sabha Kukkuta (a person's name) was dying, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) came to him. This person immediately looked at Sariputra with evil eyes, unable to change, and called a servant forward, blowing his breath on Sariputra. Seeing that Sariputra's radiance became even brighter, he thought, 'This person is superior to me, I cannot kill him.' He immediately looked at Sariputra with a pure heart seven times up and down. Because of this, he was born in heaven seven times and in the human realm seven times, and later attained the state of a Pratyekabuddha. It is also like Angulimala (a murderous demon, later converted by the Buddha) committed many sins and was about to kill his mother. The Buddha, as his good teacher, enabled him to be liberated. It is also like Shravasti (an ancient Indian city) wanted to harm the Buddha with a fire pit and poisoned rice. The Buddha, as his good teacher, was also liberated. People like this, although they have evil karma, do not fall into hell. Therefore, it is said that the evil deeds committed by a licentious person are hell. It is also like cutting off the roots of goodness, which cannot be cured, such as Devadatta (the Buddha's cousin, who repeatedly harmed the Buddha). It is like a patient who has already shown signs of death. The sins committed by this person are hell.
又若人不數為善。將命終時善心難生。是人心悔故墮地獄。又若臨死時起邪見心。是人以先不善為因邪見為緣故墮地獄。如是多有諸業為地獄報。又論師言。一切不善皆是地獄因緣。是不善之餘生畜生等中。如經中說。佛語比丘。汝等所見眾生身邪行口邪行意邪行者。當知便為見地獄人。問曰。已知地獄報業畜生報業。何者是耶。答曰。若人雜善起不善業故墮畜生。又結使熾盛故墮畜生。如淫慾盛故生於雀鵒鴛鴦等中。瞋恚盛故生於蚖蛇蝮蝎等中。愚癡熾盛故生豬羊等中。憍逸盛故生於師子虎狼等中。掉戲盛故生猿猴等中。慳嫉盛故生狗等中。如是等余煩惱盛故生種種畜生中。若有少施分者。雖生畜生於中受樂。如金翅鳥龍象馬等。又口業報多墮畜生。如人不知不信業果報故起種種口業。如言是人輕躁猶如猿猴。則生猿猴中。若言貪𡝢如鳥語如狗吠。騃如豬羊聲如驢鳴行如駱駝自高如象。惡如逸牛淫如鳥雀。怯如貓貍諂如野干。便如羖羊多毛如牛。起如是等惡口業故。隨業受報。又眾生以貪樂故發種種愿。如樂淫慾則生鳥等中。若聞諸龍金翅鳥等有勢力故愿生其中。又經中說。若於迮狹處死。愿得寬處則生鳥中。若渴死求水故生水中。餓死貪食故生廁等中。又從愚癡起輕微業。以雜善故生於蚤虱蟲蟻等中。又若教他人
令墮邪法。則生無智處。盲生盲死作死屍中蟲。又行雜業故生畜生中。如經中說。諸畜生隨種種心。得種種形。又若起應食草業如人妄語自咒誓言。若食此食令我食草。或言食土。如是等。又若人惡口罵言汝何不食草食土。是人隨語受生食草土等。又人行不凈施得草等報。又若人抵債不償。墮牛羊獐鹿驢馬等中償其宿債。如是等業墮畜生中。問曰。已知畜生報業。以何業故墮餓鬼中。答曰。于飲食等生慳貪心。故墮餓鬼。問曰。若人自物不與。何故得罪。答曰。是慳人。若人從乞以貪惜故。則生忿怒。以此罪故生餓鬼中。又此慳人若人從乞有而言無。以妄語故墮餓鬼中。又此人久來修集慳結。見他得利生慳妒心故墮餓鬼。又此慳人見他行施則憎恚施主言。此乞者。以慣得故必當復來從我乞。又從久遠來修集慳心。既自不施亦遮他與。又若共有物。如寺中僧物及天祠中諸婆羅門物。有人獨惜不欲與人。故墮餓鬼。又若人劫奪壞他飲食故。生無飲食處。又若人無佈施福。隨所生處報無所得。兼有呵罵乞者業故。于中受苦。又此慳者見人飢渴無憐愍心。故所生處常受飢渴。如以慈悲得生天上。如是以恚恨故生惡道中。又深著親屬愛樂住處。故墮迦陵伽等餓鬼中生。以貪愛是生因緣故。如是等。如業報經中廣說。問曰。已知三
【現代漢語翻譯】 現代漢語譯本 導致墮入邪法，就會出生在沒有智慧的地方，盲人出生盲人死亡，如同死屍中的蟲子。又因為造作各種雜業，所以會投生到畜生道中。如同經中所說：『各種畜生隨著各種不同的心念，得到各種不同的形體。』又如果起了應該吃草的業，就像有人胡亂發誓說：『如果我吃了這個食物，就讓我吃草。』或者說『吃土』等等。又如果有人惡語罵人說：『你為什麼不吃草吃土？』這個人就會隨著他的話語，受生為吃草吃土的眾生。又有人行不凈的佈施，得到草等作為報應。又如果有人欠債不還，就會墮落到牛羊獐鹿驢馬等之中，償還他前世所欠的債務。像這樣的業，會導致墮落到畜生道中。 問：已經知道了畜生道的報應，那麼因為什麼業會墮落到餓鬼道中呢？ 答：因為對飲食等產生慳貪之心，所以會墮落到餓鬼道中。 問：如果有人不給自己的東西，為什麼會有罪呢？ 答：因為這個人是慳吝之人。如果有人向他乞討，他因為貪婪吝惜的緣故，就會產生憤怒。因為這個罪過，就會投生到餓鬼道中。而且這個慳吝之人，如果有人向他乞討，明明有卻說沒有，因為妄語的緣故，也會墮落到餓鬼道中。而且這個人長久以來修集慳吝的習氣，看到別人得到利益，就產生慳吝嫉妒之心，所以會墮落到餓鬼道中。而且這個慳吝之人，看到別人行佈施，就憎恨佈施的人，說：『這些乞丐，因為習慣了得到，必定會再來向我乞討。』又因為從久遠以來修集慳吝之心，既不自己佈施，也阻止別人佈施。又如果對於共有的東西，比如寺廟中的僧眾之物，以及天祠中的婆羅門之物，有人獨自吝惜，不願分給別人，就會墮落到餓鬼道中。又如果有人搶奪破壞他人的飲食，就會出生在沒有飲食的地方。又如果有人沒有佈施的福報，無論出生在哪裡，得到的果報都是一無所得。再加上呵斥辱罵乞討者的業，在其中遭受痛苦。而且這個慳吝之人，看到別人飢渴，沒有憐憫之心，所以出生的地方常常遭受飢渴。如同以慈悲心可以升到天上，同樣以嗔恨心就會墮落到惡道中。又因為深深執著于親屬，喜愛居住的地方，所以會墮落到迦陵伽（Kalingga）等餓鬼中出生。因為貪愛是產生這些果報的因緣。像這些情況，在《業報經》中有詳細的說明。 問：已經知道了三惡道
【English Translation】 English version Leading to falling into evil doctrines results in being born in places devoid of wisdom, like a blind person born blind and dying blind, akin to worms in a corpse. Furthermore, engaging in various mixed actions leads to rebirth in the animal realm. As stated in the sutra: 'Various animals attain various forms according to their diverse mental states.' Moreover, if one initiates the karma of eating grass, like someone making a false vow, saying, 'If I eat this food, let me eat grass,' or saying 'eat dirt,' and so on. Also, if someone curses others, saying, 'Why don't you eat grass and dirt?' that person will, according to their words, be born as a being that eats grass and dirt. Furthermore, performing impure giving results in receiving grass as retribution. Moreover, if someone defaults on debts, they will fall into the realm of cows, sheep, deer, donkeys, horses, etc., to repay their past debts. Such actions lead to falling into the animal realm. Question: We already know about the retribution of the animal realm. What karma leads to falling into the preta (hungry ghost) realm? Answer: Due to harboring miserly and greedy thoughts towards food and drink, one falls into the preta realm. Question: If someone doesn't give away their own possessions, why is it a sin? Answer: Because that person is miserly. If someone begs from them, they become angry due to greed and stinginess. Because of this sin, they are born in the preta realm. Moreover, if this miserly person has something but says they don't when someone asks, they fall into the preta realm due to lying. Furthermore, this person has accumulated miserly habits for a long time, and feels miserly jealousy when they see others gaining benefits, thus falling into the preta realm. Moreover, this miserly person hates the giver when they see others giving, saying, 'These beggars, because they are used to getting things, will surely come and beg from me again.' Also, because they have cultivated miserly thoughts for a long time, they neither give themselves nor allow others to give. Furthermore, if there are shared items, such as the possessions of the Sangha (monastic community) in a temple, or the possessions of the Brahmins in a temple, and someone is solely stingy and unwilling to share them with others, they will fall into the preta realm. Also, if someone robs or destroys others' food and drink, they will be born in a place without food and drink. Furthermore, if someone has no merit from giving, wherever they are born, the retribution they receive is nothing. In addition, due to the karma of scolding and cursing beggars, they suffer in that state. Moreover, this miserly person has no compassion when they see others hungry and thirsty, so they constantly suffer from hunger and thirst wherever they are born. Just as one can ascend to heaven through compassion, one falls into evil realms through anger and hatred. Also, due to deep attachment to relatives and love for one's dwelling place, one falls into the Kalingga (Kalingga) preta realm. Because attachment is the cause of these retributions. These situations are explained in detail in the 'Karma Retribution Sutra'. Question: We already know about the three evil realms
惡報業。以何業故生人天中。答曰。若佈施持戒修善等業。上者生天中下者生人中。有利根者則生人中。以能行人法故名為人。又雜善業故生人中。此業有上中下。一心不一心凈不凈等。何以知之。以人有種種差品不同故。如經中說。殺生則短命。盜竊則貧窮。邪淫則家不貞良。妄語則常被誹謗。兩舌則眷屬不和。惡口則常聞惡聲。綺語則人不信受。貪嫉則多淫慾。瞋恚則多惡性。邪見則多愚癡。憍慢則生下賤。自高則矬短。嫉妒則無威德。慳則貧寒。瞋則醜陋。惱他則多病。雜心佈施則嗜不美味。非時佈施則不得隨意。疑悔則生邊地。行不凈施則從苦得報。非道行淫則得不男形。人中有如是等雜不善業。善業亦與此相違。如不殺得長壽等。人道中有如是等種種不同。故知是雜業報。又以愿故得生人中。有人不樂放逸亦不多欲。好樂智慧發人身愿。則生人中。又若人好樂供養父母及諸所尊。亦知供養沙門婆羅門等喜為事業。亦好修福則生人中。於人中若凈業因緣生郁單越。又若人憎惡田宅舍廬我所差別。生郁單越。又若人正行白業不惱他。取財而以佈施。亦不貪著。自持戒行。又不破戒。前後眷屬。則生郁單越。是善小劣生拘耶尼。又小不如生弗于逮。天報業者是施戒善上凈故生天。又若人得智慧分折伏諸結故生天上
。又亦隨雜業故有差別。如人中說。又以愿故若聞天上受樂因緣。所作善業皆愿往生。如八福生處中說。若行慈悲喜捨。則生梵世乃至有頂。是中禪定有差品故報亦差別。若不善斷睡眠調戲等。是人身光則濁。若善除滅光則明凈。又上善業報則生天。以諸所欲隨念即得故。若離色相得無色定。則生無色處。如是等名天報業。不定報業者。下善不善業。是業或地獄餓鬼畜生人天中受。問曰。餘四道中可得受善業報。地獄云何。答曰。若小地獄中暫有停息。如從火地獄得脫。遙見樹林心喜往趣入此林中。涼風動樹刀劍未墮。爾時暫樂。或見咸河謂是清水。馳走往趣亦得暫樂。如是等是地獄中善業報分。是名不定報業。
七不善律儀品第一百一十一
七不善律儀。謂殺盜邪淫兩舌惡口妄言綺語。若人於此七事若具足若不具足。皆名不善律儀人。問曰。何者成就不善律儀。答曰。成就殺不善律儀。謂屠殺等。成就盜者謂劫賊等。成就邪淫謂非道行淫及淫女等。成就妄語謂歌舞伎兒等。成就兩舌謂喜讒謗及讀誦讒書遘合國事等。成就惡口謂獄卒等。亦以惡口自活命等。成就綺語謂合集言辭令人笑等。有人言。諸王宰將治王事者。常成就此不善律儀。是事不然。所以者何。若人作罪相續不息。是名成就不善律儀。王等
【現代漢語翻譯】 現代漢語譯本 此外，由於各種不同的雜業，果報也會有所差別，就像人道中所說的那樣。又因為發願的緣故，如果聽聞到天上享受快樂的因緣，所做的善業都發愿往生到那裡，就像《八福生處經》中所說的那樣。如果修習慈悲喜捨四無量心，就會生到梵天，乃至有頂天。這些天界的禪定有高下之分，所以果報也有差別。如果不善於斷除睡眠、調戲等煩惱，這個人的身光就會渾濁；如果能夠善於滅除這些煩惱，身光就會明亮清凈。此外，上等的善業的果報是生天，因為在天上，一切所希望的都能隨念而得。如果能夠脫離色相，得到無色定，就會生到無色界。這些等等都叫做天報業。 不定報業指的是下等的善業和不善業。這些業可能會在地獄、餓鬼、畜生、人、天等五道中受報。有人問：『其餘四道中可以得到善業的果報，地獄中怎麼可能呢？』回答說：『如果在小地獄中，會有短暫的停息。比如從火地獄中逃脫出來，遠遠地看見樹林，心中歡喜，前去進入這片樹林。雖然涼風吹動樹木，刀劍還沒有落下，這時就能得到暫時的快樂。或者看見鹹水河，以為是清水，奔跑著前去，也能得到暫時的快樂。』這些等等就是地獄中的善業果報的部分，這叫做不定報業。
七不善律儀品 第一百一十一
七不善律儀指的是殺生、偷盜、邪淫、兩舌、惡口、妄語、綺語。如果有人在這七件事上，或者全部具備，或者不全部具備，都可以稱為不善律儀人。有人問：『什麼樣的人成就了不善律儀呢？』回答說：『成就殺生不善律儀的人，指的是屠夫等。成就偷盜不善律儀的人，指的是強盜等。成就邪淫不善律儀的人，指的是非正常的性行為以及妓女等。成就妄語不善律儀的人，指的是歌舞伎藝人等。成就兩舌不善律儀的人，指的是喜歡讒言誹謗，以及閱讀傳播讒言的書籍，挑撥國家大事等。成就惡口不善律儀的人，指的是獄卒等，也包括用惡口來維持生計的人等。成就綺語不善律儀的人，指的是編造言辭來引人發笑等。』有人說：『諸王宰相處理國家事務的人，常常成就這些不善律儀。』這種說法是不對的。為什麼呢？如果一個人作惡犯罪，相續不斷，才叫做成就了不善律儀。國王等
【English Translation】 English version Furthermore, due to the variety of mixed karmas, there are also differences in the results, as mentioned in the human realm. Also, due to vows, if one hears about the causes and conditions for enjoying happiness in the heavens, one makes a vow to be reborn there through the good deeds one performs, as mentioned in the 'Sutra on the Eight Places of Fortune'. If one practices loving-kindness, compassion, joy, and equanimity (the four immeasurables), one will be born in the Brahma heavens, up to the Peak of Existence (Akanistha). Because the meditative states in these realms have different levels, the retributions also vary. If one does not skillfully eliminate sleepiness, frivolity, and other defilements, the radiance of that person's body will be turbid. If one skillfully eliminates them, the radiance will be bright and pure. Moreover, the retribution for superior good deeds is birth in the heavens, because in the heavens, all desires are obtained as soon as they are thought of. If one detaches from form and attains the formless samadhis, one will be born in the formless realms. These and others are called heavenly karmic retributions. Indefinite karmic retributions refer to inferior good and unwholesome deeds. These karmas may be experienced in the hells, among the hungry ghosts, animals, humans, or gods. Someone asks: 'It is possible to receive the results of good deeds in the other four realms, but how is it possible in the hells?' The answer is: 'If there is a temporary respite in a minor hell, such as escaping from a fire hell and seeing a forest in the distance, one rejoices in one's heart and goes to enter this forest. Although a cool breeze moves the trees, the swords and knives have not yet fallen. At that time, one experiences temporary happiness. Or, seeing a salty river and thinking it is clear water, one runs towards it and also experiences temporary happiness.' These and others are portions of the results of good deeds in the hells, and this is called indefinite karmic retribution.
The Chapter on the Seven Unwholesome Disciplines, One Hundred and Eleventh
The seven unwholesome disciplines are killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, and frivolous speech. If a person possesses all or some of these seven things, they can be called a person of unwholesome discipline. Someone asks: 'Who is it that accomplishes unwholesome discipline?' The answer is: 'Those who accomplish the unwholesome discipline of killing are butchers, etc. Those who accomplish stealing are robbers, etc. Those who accomplish sexual misconduct are those who engage in improper sexual acts and prostitutes, etc. Those who accomplish false speech are singers, dancers, and performers, etc. Those who accomplish divisive speech are those who enjoy slander and defamation, as well as those who read and spread slanderous books, and those who incite national affairs, etc. Those who accomplish harsh speech are prison guards, etc., and also those who make a living through harsh speech, etc. Those who accomplish frivolous speech are those who compile words to make people laugh, etc.' Some say: 'Kings and ministers who handle state affairs often accomplish these unwholesome disciplines.' This is not correct. Why? If a person commits offenses continuously without ceasing, that is called accomplishing unwholesome discipline. Kings, etc.
不爾。問曰。云何得此不善律儀。答曰。隨行惡業時得。問曰。為從所殺眾生得此律儀。為從一切眾生得耶。答曰。從一切眾生得。如人持戒於一切眾生得善律儀。不善律儀亦如是。若隨殺眾生得二種無作。一殺罪所攝。二不善律儀所攝。于餘眾生得不善律儀所攝。問曰。是不善律儀幾時成就。答曰。乃至未得舍心則常成就。問曰。若人從下軟心得不善律儀。若貪等心得。是人常如是成就為更得耶。答曰。隨心隨煩惱因緣。更得此不善律儀。唸唸常得於一切眾生得起七種。是七種有上中下故有二十一種。如是念念常於一切眾生邊得。問曰。是不善律儀云何得舍。答曰。隨受善律儀時舍。死時亦舍。又發深心從今日更不復作。爾時亦舍。有論師言。轉根時舍。是事不然。所以者何。不能男等亦得成就。比尼中亦說。若比丘轉根不失律儀。當知不以轉根故舍。問曰。五道中何道眾產生就不善律儀。答曰但人成就不在余道。有人言。師子虎狼等常以惡業活命亦應成就。
七善律儀品第一百一十二
七善律儀不殺乃至不綺語。問曰。于非眾生數得是善律儀不。答曰得。但要因眾生。是善律儀三種。戒律儀禪律儀定律儀。問曰。何故不說無漏律儀答曰。無漏律儀在後二中攝。故不別說。有論師言。更有斷律儀。謂離
【現代漢語翻譯】 現代漢語譯本 不爾（不是這樣）。問：如何獲得這種不善律儀（aśubha-saṃvara，不好的戒律）？答：在做惡業的時候獲得。問：是從所殺的眾生那裡獲得這種律儀，還是從一切眾生那裡獲得？答：是從一切眾生那裡獲得。就像人持戒，從一切眾生那裡獲得善律儀（śubha-saṃvara，好的戒律）一樣，不善律儀也是如此。如果隨著殺害眾生，會得到兩種無作（asaṃskṛta，無為法）。一是殺罪所包含的，二是不善律儀所包含的。對於其餘眾生，得到不善律儀所包含的。問：這種不善律儀什麼時候成就？答：乃至沒有得到捨棄之心，就常常成就。問：如果人從下等軟弱的心得到不善律儀，或者從貪婪等心得到，這個人常常這樣成就，還是會再次得到？答：隨著心和煩惱的因緣，會再次得到這種不善律儀。唸唸常常對於一切眾生得到，生起七種。這七種有上、中、下，所以有二十一種。像這樣唸唸常常在一切眾生那裡得到。問：這種不善律儀如何捨棄？答：隨著接受善律儀的時候捨棄，死亡的時候也捨棄。又發深心，從今天起不再做，那時也捨棄。有論師說，轉根（性別改變）的時候捨棄。這件事不對。為什麼呢？不能男（既非男也非女）等也能成就。在比尼（vinaya，戒律）中也說，如果比丘轉根，不失去律儀。應當知道不是因為轉根的緣故舍棄。問：五道（pañca-gatayaḥ，地獄、餓鬼、畜生、人、天）中哪一道的眾產生就不善律儀？答：只有人成就，不在其餘道。有人說，獅子、虎、狼等常常以惡業為生，也應該成就。
七善律儀品第一百一十二
七善律儀是不殺，乃至不綺語（asambhinna-pralāpa，不花言巧語）。問：對於非眾生數（非有情眾生）能得到這種善律儀嗎？答：能得到。但要因眾生。這種善律儀有三種：戒律儀（śīla-saṃvara，持戒的戒律），禪律儀（dhyāna-saṃvara，禪定的戒律），定律儀（samāpatti-saṃvara，入定的戒律）。問：為什麼不說無漏律儀（anāsrava-saṃvara，無煩惱的戒律）？答：無漏律儀在後面兩種中包含，所以不另外說。有論師說，還有斷律儀（prahāṇa-saṃvara，斷除煩惱的戒律），就是遠離。
【English Translation】 English version 『No.』 Question: 『How does one acquire this unwholesome discipline (aśubha-saṃvara)?』 Answer: 『It is acquired when engaging in evil deeds.』 Question: 『Is this discipline acquired from the beings that are killed, or from all beings?』 Answer: 『It is acquired from all beings. Just as a person who observes precepts acquires wholesome discipline (śubha-saṃvara) from all beings, so it is with unwholesome discipline. If, along with killing beings, one acquires two kinds of non-arising (asaṃskṛta): one included in the offense of killing, and the other included in unwholesome discipline. With respect to other beings, one acquires what is included in unwholesome discipline.』 Question: 『When is this unwholesome discipline accomplished?』 Answer: 『It is constantly accomplished until one obtains the mind of abandonment.』 Question: 『If a person acquires unwholesome discipline from an inferior, weak mind, or from a mind of greed, etc., does that person constantly accomplish it in that way, or does one acquire it again?』 Answer: 『Depending on the causes and conditions of the mind and afflictions, one acquires this unwholesome discipline again. Moment by moment, one constantly acquires it with respect to all beings, giving rise to seven kinds. Because these seven kinds have superior, middling, and inferior levels, there are twenty-one kinds. In this way, moment by moment, one constantly acquires it from the side of all beings.』 Question: 『How is this unwholesome discipline abandoned?』 Answer: 『It is abandoned when one receives wholesome discipline, and it is also abandoned at the time of death. Also, if one generates a profound mind, resolving not to do it again from this day forward, then it is also abandoned at that time.』 Some teachers say that it is abandoned at the time of gender transformation. This is not correct. Why? Because those who are neither male nor female can also accomplish it. It is also said in the Vinaya (vinaya) that if a bhikṣu (bhikkhu, monk) undergoes gender transformation, he does not lose his discipline. One should know that it is not abandoned because of gender transformation. Question: 『In which of the five realms (pañca-gatayaḥ) do beings accomplish unwholesome discipline?』 Answer: 『Only humans accomplish it; it is not in the other realms.』 Some say that lions, tigers, wolves, etc., constantly live by evil deeds and should also accomplish it.
Chapter One Hundred and Twelve on the Seven Wholesome Disciplines
The seven wholesome disciplines are not killing, and so on, up to not engaging in frivolous speech (asambhinna-pralāpa). Question: 『Can one acquire this wholesome discipline with respect to non-sentient beings (non-sentient beings)?』 Answer: 『One can. But it must be due to sentient beings. This wholesome discipline is of three kinds: discipline of precepts (śīla-saṃvara), discipline of dhyāna (dhyāna-saṃvara), and discipline of samāpatti (samāpatti-saṃvara).』 Question: 『Why is the discipline of non-outflow (anāsrava-saṃvara) not mentioned?』 Answer: 『The discipline of non-outflow is included in the latter two, so it is not mentioned separately.』 Some teachers say that there is also the discipline of abandonment (prahāṇa-saṃvara), which is to be free from.
欲界時得善律儀。以斷破戒等惡故名曰斷。而實一切律儀皆三中攝。問曰。諸外道等得此戒律儀耶。答曰得。此人亦以深心離諸惡故。戒師教言。汝從今日不應起殺等罪。問曰。余道眾生得此戒律儀不。答曰。經中說。諸龍等亦能受一日戒。故知應有。問曰。有人言。不能男等無戒律儀。是事云何。答曰。是戒律儀從心邊生。不能男等亦有善心。何故不得。問曰。何故不聽作比丘耶。答曰。是人結使深厚難得道故。又此人不在比丘中。亦不在比丘尼中。是故不聽。又彼中亦遮餘人。如睞眼等。是人亦得此善律儀。問曰。比尼中遮逆罪者賊住者污比丘尼等。不聽作比丘。是諸人等亦有善律儀耶。答曰。是人若為白衣或得善律儀。如不遮此人修行佈施慈等善法。如是若有世間戒律儀者。有何咎耶。但以是人為惡業所污亦障聖道。是故不聽出家。問曰。為從可殺等眾生得善律儀。為於一切眾生得耶。答曰。皆於一切眾生邊得。若不爾。律儀則有分。有分則不具足。又此律儀則可增減。亦同尼延子法。謂百由旬內不殺生等有此等過。是故律儀無有分別。若有人言。我於此人離殺。此人不離是人不得此戒律儀。有論師言。若分別佈施行慈心等。有福德戒亦可爾。如持一戒亦得戒福。如是於一眾生亦得律儀。問曰。是戒律儀二種。
【現代漢語翻譯】 現代漢語譯本： 在欲界時可以獲得善良的律儀（Vinaya，戒律）。因為斷除了破戒等惡行，所以稱為『斷』。實際上，一切律儀都包含在三種律儀之中。 問：那些外道等也能獲得這種戒律儀嗎？ 答：可以獲得。因為這些人也以深切的善心遠離各種惡行。戒師會教導說：『你從今天起不應該犯殺生等罪。』 問：其他道的眾生能獲得這種戒律儀嗎？ 答：經書中說，諸如龍等也能受持一日戒。因此可知，應該是有的。 問：有人說，不能男（既非男性也非女性的人）等沒有戒律儀，這是怎麼回事？ 答：這種戒律儀是從內心生起的。不能男等也有善良的心，為什麼不能獲得呢？ 問：為什麼不允許他們出家做比丘（bhiksu，和尚）呢？ 答：因為這些人煩惱深重，難以證得聖道。而且，這些人既不屬於比丘的行列，也不屬於比丘尼（bhiksuni，尼姑）的行列，所以不允許出家。此外，在比丘戒律中也禁止其他一些人出家，比如斜眼的人等。這些人也能獲得這種善良的律儀。 問：比尼（Vinaya，戒律）中禁止犯逆罪者、賊住者（以盜竊為生的人）、玷污比丘尼者等出家做比丘。這些人也能獲得善良的律儀嗎？ 答：這些人如果作為在家居士，或許可以獲得善良的律儀。就像不禁止這些人修行佈施、慈悲等善法一樣，如果他們有世間的戒律儀，又有什麼過錯呢？只是因為這些人被惡業所污染，也障礙了證得聖道，所以不允許出家。 問：是從可以殺害的眾生那裡獲得善良的律儀，還是從一切眾生那裡獲得呢？ 答：都是從一切眾生那裡獲得。如果不是這樣，律儀就會有分別，有分別就不圓滿。而且，這種律儀就可以增減，也和尼延子（Nigantha，耆那教）的教法一樣，即在百由旬（yojana，古印度長度單位）內不殺生等。有這些過失，所以律儀沒有分別。如果有人說：『我對於這個人不殺生，對於那個人不遠離殺生』，那麼這個人就不能獲得這種戒律儀。 有論師說，如果可以分別佈施、行慈心等，從而獲得福德，那麼戒律也可以這樣。就像持守一條戒律也能獲得戒律的福德一樣，對於一個眾生也可以獲得律儀。 問：這種戒律儀有兩種嗎？
English version: In the desire realm, one can obtain good Vinaya (moral discipline). It is called 'severance' because it severs evil deeds such as breaking precepts. In reality, all Vinaya are included in the three types of Vinaya. Question: Do those non-Buddhist ascetics also obtain this Vinaya? Answer: Yes, they do. This is because these people also deeply renounce all evil deeds with a sincere mind. The precept master teaches: 'From today onwards, you should not commit sins such as killing.' Question: Do beings in other realms obtain this Vinaya? Answer: The scriptures say that dragons and others can also observe the one-day precept. Therefore, it is known that they should have it. Question: Some say that those who are neither male nor female do not have Vinaya. What is the reason for this? Answer: This Vinaya arises from the mind. Those who are neither male nor female also have good minds. Why can't they obtain it? Question: Why are they not allowed to become bhiksus (monks)? Answer: Because these people have deep-rooted afflictions and it is difficult for them to attain the path. Moreover, these people are neither among the bhiksus nor among the bhiksunis (nuns). Therefore, they are not allowed. Furthermore, other people are also prohibited from becoming monks, such as those with squinting eyes. These people can also obtain this good Vinaya. Question: In the Vinaya, those who have committed heinous crimes, those who live by theft, and those who have defiled bhiksunis are prohibited from becoming bhiksus. Do these people also have good Vinaya? Answer: If these people are lay practitioners, they may obtain good Vinaya. Just as they are not prohibited from practicing good deeds such as giving and compassion, what fault is there if they have worldly Vinaya? It is only because these people are defiled by evil karma and also obstruct the attainment of the path that they are not allowed to renounce the world. Question: Is good Vinaya obtained from beings that can be killed, or from all beings? Answer: It is obtained from all beings. If it were not so, the Vinaya would be partial, and if it is partial, it is not complete. Moreover, this Vinaya could be increased or decreased, and it would be the same as the teachings of the Niganthas (Jains), which state that one does not kill within a hundred yojanas (an ancient Indian unit of distance). There are these faults, so the Vinaya is not differentiated. If someone says, 'I refrain from killing this person, but I do not refrain from killing that person,' then that person cannot obtain this Vinaya. Some teachers say that if one can obtain merit by selectively giving and practicing compassion, then the Vinaya can be like that as well. Just as one can obtain the merit of Vinaya by upholding one precept, one can also obtain Vinaya for one being. Question: Are there two types of this Vinaya?
【English Translation】 English version: In the desire realm, one can obtain good Vinaya (moral discipline). It is called 'severance' because it severs evil deeds such as breaking precepts. In reality, all Vinaya are included in the three types of Vinaya. Question: Do those non-Buddhist ascetics also obtain this Vinaya? Answer: Yes, they do. This is because these people also deeply renounce all evil deeds with a sincere mind. The precept master teaches: 'From today onwards, you should not commit sins such as killing.' Question: Do beings in other realms obtain this Vinaya? Answer: The scriptures say that dragons and others can also observe the one-day precept. Therefore, it is known that they should have it. Question: Some say that those who are neither male nor female do not have Vinaya. What is the reason for this? Answer: This Vinaya arises from the mind. Those who are neither male nor female also have good minds. Why can't they obtain it? Question: Why are they not allowed to become bhiksus (monks)? Answer: Because these people have deep-rooted afflictions and it is difficult for them to attain the path. Moreover, these people are neither among the bhiksus nor among the bhiksunis (nuns). Therefore, they are not allowed. Furthermore, other people are also prohibited from becoming monks, such as those with squinting eyes. These people can also obtain this good Vinaya. Question: In the Vinaya, those who have committed heinous crimes, those who live by theft, and those who have defiled bhiksunis are prohibited from becoming bhiksus. Do these people also have good Vinaya? Answer: If these people are lay practitioners, they may obtain good Vinaya. Just as they are not prohibited from practicing good deeds such as giving and compassion, what fault is there if they have worldly Vinaya? It is only because these people are defiled by evil karma and also obstruct the attainment of the path that they are not allowed to renounce the world. Question: Is good Vinaya obtained from beings that can be killed, or from all beings? Answer: It is obtained from all beings. If it were not so, the Vinaya would be partial, and if it is partial, it is not complete. Moreover, this Vinaya could be increased or decreased, and it would be the same as the teachings of the Niganthas (Jains), which state that one does not kill within a hundred yojanas (an ancient Indian unit of distance). There are these faults, so the Vinaya is not differentiated. If someone says, 'I refrain from killing this person, but I do not refrain from killing that person,' then that person cannot obtain this Vinaya. Some teachers say that if one can obtain merit by selectively giving and practicing compassion, then the Vinaya can be like that as well. Just as one can obtain the merit of Vinaya by upholding one precept, one can also obtain Vinaya for one being. Question: Are there two types of this Vinaya?
一盡形。二一日一夜。盡形者。若比丘優婆塞。一日一夜者。如受八戒。一日一夜是事云何。答曰。是事無定。若一日一夜。若但一日或但一夜。若半日或半夜。隨能受時得出家。則但應盡形。若言我但一月二月。若但一歲則不名得出家法。五戒亦爾。問曰。若得善律儀還破失律儀不。答曰不失。但以不善法污此律儀。問曰。但于現在眾生得戒律儀。為從三世眾生得耶。答曰。皆於三世眾生所得。如人供養過去所尊亦有福德。律儀亦爾。是故一切諸佛同一戒品。是律儀無量。如於一眾生得起七種。從不貪等善根起故。亦從上中下心起故。故有多種。如一人一切眾生邊亦如是。唸唸常得故有無量。問曰。戒律儀幾時可得。答曰。有人受一日戒是初律儀。即日受優婆塞戒是第二律儀。即日出家作沙彌。是第三律儀。即日受具足戒。是第四律儀。即日得禪定。是第五律儀。即日得無色定。是第六律儀。即日得無漏。是第七律儀。隨得道果處更得律儀。而本得不失。但勝者受名。如是則福德益增。以此戒律儀於一切眾生唸唸常得。故說一日戒律儀。四大寶藏不及十六分中之一。禪律儀無漏律儀隨心行。戒律儀不隨心行。問曰。有人言。入定時有禪律儀。出定則無是事云何。答曰。出入常有。是人得實不作惡法。與破戒相違常不
【現代漢語翻譯】 現代漢語譯本 一、盡形（盡此一生）。二、一日一夜。盡形者，例如比丘（bhiksu，出家男子）或優婆塞（upasaka，在家男居士）。一日一夜者，例如受持八關齋戒。一日一夜受戒這件事是怎樣的呢？回答說：這件事沒有定規。可以是一日一夜，可以只是一日或只是一夜，可以半日或半夜。隨其能夠受持的時間，如果想要出家，就應當盡形壽受戒。如果說我只受一月、兩月，或只受一年，則不稱為得出家之法。五戒也是如此。問：如果得到善的律儀，還會破失律儀嗎？答：不會失去。只是因為不善法而玷污了此律儀。問：戒律儀只是從現在的眾生那裡得到，還是從過去、現在、未來三世的眾生那裡得到呢？答：都是從三世的眾生那裡得到。如同人們供養過去所尊敬的人也有福德一樣，律儀也是如此。所以一切諸佛的戒品都是相同的。這律儀是無量的，例如從一個眾生那裡可以生起七種律儀，因為從不貪等善根生起，也因為從上、中、下等不同的發心生起，所以有多種。如同一人在一切眾生那裡也是如此。因爲念念不斷地得到，所以有無量。問：戒律儀在什麼時候可以得到？答：有人受一日戒，這是最初的律儀。當日受優婆塞戒，這是第二種律儀。當日出家作沙彌（sramanera，出家男子），這是第三種律儀。當日受具足戒，這是第四種律儀。當日得到禪定，這是第五種律儀。當日得到無色定，這是第六種律儀。當日得到無漏（anāsrava，沒有煩惱）的智慧，這是第七種律儀。隨著得到道果的層次，會不斷得到新的律儀，而原本得到的律儀不會失去，只是以更殊勝的律儀來命名。這樣福德就會更加增長。以此戒律儀，對於一切眾生，唸唸不斷地得到。所以說一日戒律儀，四大寶藏也比不上它的十六分之一。禪律儀和無漏律儀隨心而行，戒律儀不隨心而行。問：有人說，入定時有禪律儀，出定就沒有，這件事是怎樣的呢？答：出定入定都常有。因為得到禪律儀的人確實不會作惡法，與破戒的行為相反，常常不會（破戒）。
【English Translation】 English version 1. Taking the precepts for life. 2. Taking the precepts for one day and one night. 'Taking the precepts for life' refers to, for example, a bhiksu (monk) or an upasaka (layman). 'Taking the precepts for one day and one night' refers to, for example, observing the Eight Precepts. What is the matter of taking the precepts for one day and one night? The answer is: This matter is not fixed. It can be one day and one night, or just one day or just one night, or half a day or half a night. Depending on the time one is able to observe, if one wants to become a monk, then one should take the precepts for life. If one says, 'I will only take them for one month, two months, or only one year,' then it is not called obtaining the Dharma of becoming a monk. The Five Precepts are also like this. Question: If one obtains good precepts, will one also lose the precepts? Answer: One will not lose them, but the precepts will be defiled by unwholesome dharmas. Question: Does one obtain the precepts only from sentient beings in the present, or from sentient beings in the three times (past, present, and future)? Answer: One obtains them from sentient beings in all three times. Just as people who make offerings to those who were respected in the past also have merit, so it is with the precepts. Therefore, the precepts of all Buddhas are the same. These precepts are immeasurable. For example, from one sentient being, seven kinds of precepts can arise, because they arise from wholesome roots such as non-greed, and also because they arise from superior, middling, and inferior minds, so there are many kinds. It is the same as one person in relation to all sentient beings. Because one constantly obtains them moment by moment, they are immeasurable. Question: When can one obtain the precepts? Answer: Someone who takes the one-day precept, this is the initial precept. On the same day, one takes the upasaka precept, this is the second precept. On the same day, one becomes a sramanera (novice monk), this is the third precept. On the same day, one receives the full precepts, this is the fourth precept. On the same day, one attains dhyana (meditative absorption), this is the fifth precept. On the same day, one attains the formless samadhi, this is the sixth precept. On the same day, one attains anāsrava (non-outflow, free from defilements), this is the seventh precept. As one attains the stages of the path, one will continuously obtain new precepts, and the original precepts will not be lost, but the more superior precepts will be named. In this way, merit will increase even more. With these precepts, one constantly obtains them moment by moment in relation to all sentient beings. Therefore, it is said that the one-day precept is such that the four great treasures cannot compare to one-sixteenth of it. The dhyana precepts and the anāsrava precepts follow the mind, while the precepts do not follow the mind. Question: Someone says that when one enters samadhi, there are dhyana precepts, but when one exits samadhi, there are none. What is the matter with this? Answer: They are always present whether one is entering or exiting samadhi. Because the person who obtains the dhyana precepts truly does not commit evil deeds, and is contrary to the behavior of breaking the precepts, and constantly does not (break the precepts).
為惡。善心轉勝故應常有。問曰。若禪無色中無破戒法。以何相違名善律儀。答曰。法應如是。諸仙聖人皆得善律儀。若以破戒相違故有律儀者。則但應從可惱眾生所得善律儀。有如是咎。是故不然。
八戒齋品第一百一十三
八戒齋名優婆娑。優婆娑秦言善宿。是人善心離破戒宿故名善宿。問曰。何故正說離八事耶。答曰。此八是門。由此八法離一切惡。是中四是實惡。飲酒是眾惡門。餘三是放逸因緣。是人離五種惡是福因緣。離餘三種是道因緣。白衣多善法劣弱。但能起道因緣故。以此八法成就五乘。問曰。是八分齋但應具受為得分受。答曰。隨力能持。有人言。此法但齋一日一夜。是事不然。隨受多少戒。或可半日乃至一月有何咎耶。有人言。要從他受是亦不定。若無人時但心念口言我持八戒。是戒五種清凈。一行十善道。二前後諸善。三不為噁心所惱。四以憶念守護。五迴向涅槃。能如是齋則四大寶藏不及其一分。天王福報亦所不及帝釋說偈。佛訶之。若漏盡人應說此偈。偈言。
六齋神足月 奉行於八戒 此人獲福德 則為與我等
受此齋法應泥洹果。故漏盡人應說此偈。受齋法中繫縛桎梏。皆應放舍。亦斷一切不善因緣。是名清凈。問曰。轉輪聖王好受齋法。誰教之者。答
【現代漢語翻譯】 現代漢語譯本：為惡是不好的。善心增長勝過噁心，所以應該常常保持善心。有人問：『如果禪定和無色界中沒有破戒的行為，那麼與什麼相違才能稱為善的戒律呢？』回答說：『法理本來就是這樣。諸位仙人和聖人都能獲得善的戒律。如果因為與破戒相違才有所謂的戒律，那麼就只能從那些會惱害眾生的眾生那裡獲得善的戒律了。』這樣說是有過失的，所以不是這樣的。
八戒齋品第一百一十三
八戒齋又名優婆娑（Upasaka，男居士）。優婆娑，用秦語來說就是『善宿』。這些人因為善心遠離破戒的惡習，所以稱為『善宿』。有人問：『為什麼特別強調要遠離這八件事呢？』回答說：『這八件事是門徑，通過遠離這八件事，就能遠離一切惡行。』這其中，四件事是實際的惡行，飲酒是各種惡行的開端，其餘三件事是放逸的原因。這些人遠離五種惡行，是獲得福報的因緣；遠離其餘三種惡行，是通往解脫之道的因緣。在家修行的人，雖然善法微弱，但也能發起通往解脫之道的因緣。因此，通過這八種戒律，可以成就人天善報、聲聞、緣覺、菩薩五乘的果報。有人問：『這八分齋戒應該全部受持，還是可以部分受持呢？』回答說：『隨自己的能力而定。』有人說：『這種齋戒只能守持一日一夜。』這種說法是不對的。隨自己的意願受持多少戒律，或者半日，甚至一個月，有什麼過錯呢？有人說：『一定要從他人那裡受戒。』這種說法也不一定。如果沒有人在場，只要心中默唸，口中說『我持八戒』就可以了。這種戒律有五種清凈：一是奉行十善道，二是前後諸善相續不斷，三是不被噁心所困擾，四是以憶念來守護戒律，五是將功德迴向涅槃。如果能夠這樣齋戒，那麼四大寶藏也比不上它的一分，天王的福報也比不上它。帝釋天（Indra）說了偈語，佛陀（Buddha）呵斥了他。如果是有漏盡的人，才應該說這個偈語。偈語說：
『六齋日和神足月，奉行八戒的功德，此人所獲得的福德，就等同於我一樣。』
受持這種齋戒可以獲得涅槃的果報，所以漏盡的人才應該說這個偈語。在受持齋戒的過程中，一切束縛和桎梏都應該放下，也要斷除一切不善的因緣，這才是真正的清凈。有人問：『轉輪聖王（Chakravarti）喜歡受持齋戒，是誰教他的呢？』回答說：
【English Translation】 English version: To do evil is bad. A good mind increases and surpasses an evil mind, so one should always maintain a good mind. Someone asks: 'If there is no violation of precepts in dhyana and the formless realm, then what does it contradict to be called good discipline?' The answer is: 'The Dharma should be like this. All immortals and sages can obtain good discipline. If there is discipline because it contradicts the violation of precepts, then one should only obtain good discipline from those sentient beings who can annoy others.' There is such a fault in this, so it is not like that.
Chapter One Hundred and Thirteen on the Eight Precepts Fast
The Eight Precepts Fast is also called Upasaka (male lay follower). Upasaka, in Qin language, means 'Good Abode'. These people are called 'Good Abode' because their good minds are far from the evil habit of breaking precepts. Someone asks: 'Why is it particularly emphasized to stay away from these eight things?' The answer is: 'These eight things are doorways. By staying away from these eight things, one can stay away from all evil deeds.' Among these, four are actual evil deeds, drinking alcohol is the beginning of all kinds of evil deeds, and the remaining three are the causes of indulgence. These people who stay away from the five evil deeds are the causes of obtaining blessings; staying away from the remaining three evil deeds is the cause of the path to liberation. Although the good deeds of lay practitioners are weak, they can also initiate the cause of the path to liberation. Therefore, through these eight precepts, one can achieve the rewards of humans and devas, as well as the fruits of the Sravaka, Pratyekabuddha, and Bodhisattva vehicles. Someone asks: 'Should these eight-part fasts be fully observed, or can they be partially observed?' The answer is: 'It depends on one's ability.' Someone says: 'This fast can only be observed for one day and one night.' This statement is incorrect. There is nothing wrong with observing as many precepts as one wishes, or for half a day, or even a month. Someone says: 'One must receive the precepts from others.' This statement is also not certain. If no one is present, one can simply recite in one's mind and say, 'I observe the eight precepts.' This precept has five kinds of purity: first, practicing the ten good deeds; second, the continuous succession of good deeds before and after; third, not being troubled by evil thoughts; fourth, guarding the precepts with mindfulness; and fifth, dedicating the merits to Nirvana. If one can fast in this way, then the four great treasures cannot compare to even a fraction of it, and the blessings of the heavenly king cannot compare to it either. Indra (帝釋天) spoke a verse, and the Buddha (佛陀) rebuked him. If one is free from outflows, then one should say this verse. The verse says:
'On the six fast days and the miraculous month, observing the eight precepts, the merit that this person obtains is equal to mine.'
Observing this fast can obtain the fruit of Nirvana, so one who is free from outflows should say this verse. In the process of observing the fast, all bonds and fetters should be released, and all unwholesome causes should also be cut off. This is true purity. Someone asks: 'The Chakravarti (轉輪聖王) likes to observe the fast, who taught him?' The answer is:
曰。大德天神曾見佛者。教之令受。
八種語品第一百一十四
八種語。四種不凈四種凈。四不凈者。若人見言不見。不見言見。不見謂見問言不見。見謂不見問則言見。如是事倒心倒。故名不凈。四種凈者。若見言見。不見言不見。見謂不見問言不見。不見謂見問則言見。事實心實。故名曰凈。聞覺知亦如是。問曰。見聞覺知有何差別。答曰。有三種信。見名現在信。聞名信賢聖語。知名比知。覺名分別。三種信慧。此三種慧或皆是實。或皆顛倒。上人不起不凈。但起凈語。是故下人所用則名不凈。上人所用故名為凈。有人言。是義中諸正智人皆名為上。不但得道故凡夫人亦有凈語。
九業品第一百一十五
九種業。欲界系業三種。作無作非作非無作。色界系業亦如是。無色界二種及無漏業。身口所造業名作。因作所集罪福常隨。是心不相應法名為無作。亦有無作。但從心生。非作非無作者即是意。意即是思。思名為業。是故若意求後身。此亦名意業。亦名為思。思念後身故名為業。問曰。若爾則無無漏思。答曰。若以此為思則無無漏也。問曰。是無作雖從身生當有多少差別不。答曰。若一切身份皆起作業。因此則集多無作得大果報。問曰。是無作在何處。答曰。業道體定集無作。或有或
【現代漢語翻譯】 現代漢語譯本： 他說：『大德天神如果曾經見過佛，就教導他們接受佛法。』
八種語品第一百一十四
八種語，分為四種不凈和四種凈。四種不凈是：如果有人明明看見卻說沒看見，明明沒看見卻說看見；明明沒看見，別人問他看見沒有，他說沒看見；明明看見，別人問他看見沒有，他卻說看見。像這樣，事實顛倒，心也顛倒，所以叫做不凈。四種凈是：如果看見就說看見，沒看見就說沒看見；看見，別人問他看見沒有，他說看見；沒看見，別人問他看見沒有，他說沒看見。事實真實，心也真實，所以叫做清凈。聽聞、覺知也是這樣。有人問：『見、聞、覺、知有什麼差別？』回答說：『有三種信。見叫做現在的信，聽聞叫做相信賢聖的語言，知叫做比量而知，覺叫做分別。』這三種是信慧。這三種智慧，或者都是真實的，或者都是顛倒的。上等人不會說不清凈的話，只會說清凈的話。因此，下等人所說的話叫做不凈，上等人所說的話叫做清凈。有人說：『在這個意義中，所有具有正智的人都叫做上等人，不只是得道的人，所以凡夫也有可能說清凈的話。』
九業品第一百一十五
九種業，欲界系的業有三種：作、無作、非作非無作。色界系業也是這樣。無色界有兩種，以及無漏業。身體和口所造的業叫做作。因為造作所積累的罪和福，常常相隨，這種心不相應的法叫做無作。也有無作，但只是從心生起。非作非無作就是意，意就是思，思就叫做業。因此，如果意念追求後世的果報，這也叫做意業，也叫做思。思念後世的果報，所以叫做業。有人問：『如果這樣，就沒有無漏的思了？』回答說：『如果把這個當作思，就沒有無漏的思了。』有人問：『這種無作雖然是從身體產生，會有多少差別呢？』回答說：『如果一切身份都發起作業，因此就會積累很多無作，得到很大的果報。』有人問：『這種無作在哪裡呢？』回答說：『業道體決定會積累無作，或者有或者沒有。』
【English Translation】 English version: He said, 'If the great virtuous deities have seen the Buddha, teach them to receive the Dharma.'
Chapter One Hundred and Fourteen: Eight Kinds of Speech
There are eight kinds of speech: four kinds of impure speech and four kinds of pure speech. The four kinds of impure speech are: if someone sees and says they do not see, or does not see and says they see; if they do not see, and are asked if they see, they say they do not see; if they see, and are asked if they see, they say they see. In this way, the facts are reversed, and the mind is reversed, so it is called impure. The four kinds of pure speech are: if they see, they say they see; if they do not see, they say they do not see; if they see, and are asked if they see, they say they see; if they do not see, and are asked if they see, they say they do not see. The facts are true, and the mind is true, so it is called pure. Hearing, awareness, and knowledge are also like this. Someone asks, 'What is the difference between seeing, hearing, awareness, and knowledge?' The answer is, 'There are three kinds of faith. Seeing is called present faith, hearing is called believing the words of the virtuous and holy, knowing is called knowing by inference, and awareness is called discernment.' These three are faith and wisdom. These three kinds of wisdom may all be true, or they may all be reversed. Superior people do not utter impure speech, but only utter pure speech. Therefore, the speech used by inferior people is called impure, and the speech used by superior people is called pure. Some say, 'In this sense, all people with right knowledge are called superior people, not just those who have attained the Way, so ordinary people can also utter pure speech.'
Chapter One Hundred and Fifteen: Nine Kinds of Karma
There are nine kinds of karma. There are three kinds of karma associated with the Desire Realm: action (作, zuo), non-action (無作, wu zuo), and neither action nor non-action (非作非無作, fei zuo fei wu zuo). The karma associated with the Form Realm (色界, Sejie) is also like this. There are two kinds of karma associated with the Formless Realm (無色界, Wusejie), and also unconditioned karma (無漏業, wu lou ye). Karma created by the body and mouth is called action. The sins and merits accumulated through action constantly follow, and this mind-non-corresponding dharma is called non-action. There is also non-action, but it arises only from the mind. Neither action nor non-action is the mind, and the mind is thought (思, si), and thought is called karma. Therefore, if the mind seeks a future life, this is also called mental karma, and it is also called thought. Thinking about a future life is therefore called karma. Someone asks, 'If that is the case, then there is no unconditioned thought?' The answer is, 'If this is regarded as thought, then there is no unconditioned thought.' Someone asks, 'Although this non-action arises from the body, how much difference will there be?' The answer is, 'If all parts of the body initiate action, then much non-action will be accumulated, and great karmic rewards will be obtained.' Someone asks, 'Where is this non-action located?' The answer is, 'The nature of the path of karma will definitely accumulate non-action, either there is or there is not.'
無餘則待心。若強心則有軟心則無。又此無作亦從愿生。若人發願我要當佈施若起塔寺。是人定得無作。問曰。是無作幾時得幾時失。答曰。隨所作事在。若起園林塔寺等施。隨施物不壞。爾時常隨。又隨心不息。如人發心我應常作此事。若會同若衣施。如是等事在心不息。爾時常得。又隨命未盡。如人受出家戒爾時常得。問曰。有人言。但欲界中從作生無作。色界中無是事云何。答曰。應在二界。所以者何。色界諸天亦應能說法禮佛及僧。如是人等云何不從作業生無作耶。又有人言。隱沒無記無無作。是事不然。隱沒無記是重煩惱。是煩惱集則名為使。但不隱沒無記無無作。所以者何。是心下軟不能起集。如華能熏麻非草木等。有人言。過梵世上無有能起作業心。所以者何。覺觀能起口業。彼無覺觀但用梵世心能起口業。是事不然。眾生隨業受身。若上地生不應用梵世中報。故知以自地心能起口業。又汝說彼無覺觀。后當說有。問曰。聖人斷結未盡。能起作業不。答曰。聖人不能起實罪業。問曰。狗等眾生音聲是口業不。答曰。雖無言辭差別。從心起故亦名為業。又若現相若號令若簫竹等音皆名口業。是身口業要由意識能起。非余識也。是故人有自見身業自聞口業。以意識所起業相續不斷故自見聞。
十不善
【現代漢語翻譯】 現代漢語譯本 無餘涅槃取決於心。如果強行用心，則有無作；如果心軟弱，則沒有無作。而且，這種無作也從願力產生。如果有人發願說：『我應當佈施，或者建造佛塔寺廟。』這個人必定能得到無作。問：這種無作什麼時候得到，什麼時候失去？答：隨著所作的事情存在而存在。如果建造園林、佛塔寺廟等佈施，隨著佈施的物品不損壞，無作就常隨其後。又隨著心念不停止而存在。比如有人發心說：『我應當常常做這件事，無論是聚會，還是佈施衣物。』像這樣的事情在心中不停止，無作就常常得到。又隨著壽命未盡而存在。比如有人受出家戒，那時就常常得到無作。問：有人說：『只有欲界中從作業產生無作，色界和無色界中沒有這種事。』這是為什麼？答：無作應當在欲界、色界和無色界都有。為什麼呢？諸天也應當能說法、禮佛及僧。像這樣的人等，為什麼不從作業產生無作呢？又有人說，『隱沒無記的心沒有無作。』這種說法不對。隱沒無記是嚴重的煩惱。這種煩惱聚集就叫做『使』。但是不隱沒的無記心沒有無作。為什麼呢？因為這種心力弱，不能聚集。就像花能熏麻，而不能燻草木等。有人說，『超過梵世以上，沒有能生起作業的心。』為什麼呢？因為覺觀能生起口業，而彼處沒有覺觀，只能用梵世的心能生起口業。這種說法不對。眾生隨著業力接受果報之身。如果生到上地，不應用梵世中的果報。所以知道用自己所在地的自地心能生起口業。而且你說彼處沒有覺觀，後面應當說有。問：聖人斷除煩惱未盡，能生起作業嗎？答：聖人不能生起真實的罪業。問：狗等眾生的音聲是口業嗎？答：雖然沒有言辭的差別，但從心生起，所以也叫做業。又無論是現相、號令，還是簫竹等的音聲，都叫做口業。這種身口業要由意識才能生起，不是其他識。所以人能自己見到身業，自己聽到口業。因為意識所生起的業相續不斷，所以自己能見到和聽到。
十不善
【English Translation】 English version Nirvana without remainder depends on the mind. If the mind is forced, there is 'wu-zuo' (non-action); if the mind is weak, there is no 'wu-zuo'. Moreover, this 'wu-zuo' also arises from vows. If someone makes a vow, saying, 'I should give alms, or build pagodas and temples,' this person will definitely obtain 'wu-zuo'. Question: When is this 'wu-zuo' obtained, and when is it lost? Answer: It exists as long as the actions performed exist. If one builds gardens, pagodas, temples, etc., for alms, as long as the objects of alms are not destroyed, 'wu-zuo' constantly follows. Also, it exists as long as the mind does not cease. For example, if someone makes a vow, saying, 'I should always do this, whether it is a gathering or giving clothes as alms,' as long as such things do not cease in the mind, 'wu-zuo' is constantly obtained. Also, it exists as long as life has not ended. For example, if someone receives the precepts of ordination, 'wu-zuo' is constantly obtained at that time. Question: Some say, 'Only in the desire realm does 'wu-zuo' arise from actions; there is no such thing in the form and formless realms.' Why is that? Answer: 'Wu-zuo' should exist in all three realms (desire realm, form realm, and formless realm). Why? The devas (gods) should also be able to preach the Dharma, pay homage to the Buddha and the Sangha (community). Why wouldn't such people generate 'wu-zuo' from their actions? Furthermore, some say, 'Obscured and indeterminate minds do not have 'wu-zuo'.' This is not correct. Obscured and indeterminate minds are severe afflictions. The accumulation of these afflictions is called 'anusaya' (latent tendencies). However, non-obscured indeterminate minds do not have 'wu-zuo'. Why? Because such minds are weak and cannot accumulate. Just as flowers can scent hemp but not grass or trees. Some say, 'Beyond the Brahma world, there is no mind that can generate actions.' Why? Because 'vitarka' (initial application of thought) and 'vicara' (sustained application of thought) can generate verbal karma, but there are no 'vitarka' and 'vicara' there; only the mind of the Brahma world can generate verbal karma. This is not correct. Sentient beings receive bodies according to their karma. If one is born in a higher realm, one should not use the retribution from the Brahma world. Therefore, it is known that one can generate verbal karma with the mind of one's own realm. Moreover, you say that there are no 'vitarka' and 'vicara' there, but it should be said later that there are. Question: Can a saint who has not completely severed the fetters generate actions? Answer: A saint cannot generate real sinful actions. Question: Is the sound of dogs and other beings verbal karma? Answer: Although there is no difference in words, it arises from the mind, so it is also called karma. Furthermore, whether it is a manifestation, a command, or the sound of flutes and bamboo, all are called verbal karma. These bodily and verbal karmas must be generated by consciousness, not by other consciousnesses. Therefore, people can see their own bodily karma and hear their own verbal karma. Because the karma generated by consciousness continues uninterrupted, one can see and hear oneself.
The Ten Non-Virtues
道品第一百一十六
經中佛說十不善業道。謂殺生等。五陰和合名為眾生。斷此命故名為殺生。問曰。若此五陰唸唸常滅。以何為殺。答曰。五陰雖唸唸滅還相續生。斷相續故名為殺生。又是人以有殺心故得殺罪。問曰。為斷現在五陰故名殺生耶。答曰。五陰相續中有眾生名。壞此相續故名殺生。不以唸唸滅中有眾生名。問曰。有人依官舊法殺害眾生。或為強力所逼強殺眾生。自謂無罪。是事云何。答曰。亦應得罪。所以者何。是人具足殺罪因緣。以四因緣得殺生罪。一有眾生。二知是眾生。三有欲殺心。四斷其命。是人備此四因。云何無罪。盜名若此物實屬此人而劫盜取。是名為盜。是中亦有四種因緣。一是物實屬他。二知屬他。三有劫盜心。四劫盜取已。問曰。有人言。伏藏屬王。若取此物則于王得罪。是事云何。答曰。不論地中物。但地上物應屬王。所以者何。給孤獨等聖人亦取此物。故知無罪。又若自然得物不名劫盜。問曰。若一切萬物皆共業所生。劫盜何故得罪。答曰。雖從共業因生。因有強弱。若人業因力強。又勤加功此物則屬。問曰。若人于塔寺眾僧所奪取田宅等物。從誰得罪。答曰。雖佛及僧於此物中無我所心。亦從得罪。以是物定屬佛僧。于中生噁心若劫若盜。是故得罪。邪淫名若眾生非妻
【現代漢語翻譯】 現代漢語譯本 道品第一百一十六
經中佛說十不善業道（Dasakusalakammapatha）。謂殺生等。五陰（Pancakkhandha）和合名為眾生。斷此命故名為殺生。問曰：『若此五陰唸唸常滅。以何為殺？』答曰：『五陰雖唸唸滅還相續生。斷相續故名為殺生。又是人以有殺心故得殺罪。』問曰：『為斷現在五陰故名殺生耶？』答曰：『五陰相續中有眾生名。壞此相續故名殺生。不以唸唸滅中有眾生名。』問曰：『有人依官舊法殺害眾生。或為強力所逼強殺眾生。自謂無罪。是事云何？』答曰：『亦應得罪。所以者何？是人具足殺罪因緣。以四因緣得殺生罪：一有眾生，二知是眾生，三有欲殺心，四斷其命。是人備此四因。云何無罪？』盜名若此物實屬此人而劫盜取。是名為盜。是中亦有四種因緣：一是物實屬他，二知屬他，三有劫盜心，四劫盜取已。問曰：『有人言：伏藏屬王。若取此物則于王得罪。是事云何？』答曰：『不論地中物。但地上物應屬王。所以者何？給孤獨（Anathapindika）等聖人亦取此物。故知無罪。又若自然得物不名劫盜。』問曰：『若一切萬物皆共業所生。劫盜何故得罪？』答曰：『雖從共業因生。因有強弱。若人業因力強。又勤加功此物則屬。』問曰：『若人于塔寺眾僧所奪取田宅等物。從誰得罪？』答曰：『雖佛及僧於此物中無我所心。亦從得罪。以是物定屬佛僧。于中生噁心若劫若盜。是故得罪。邪淫名若眾生非妻』
【English Translation】 English version Chapter 116: The Path
In the sutras, the Buddha speaks of the ten unwholesome courses of action (Dasakusalakammapatha), such as killing. The aggregation of the five skandhas (Pancakkhandha) is called a sentient being. To sever this life is called killing. Question: 'If these five skandhas are constantly ceasing moment by moment, what is being killed?' Answer: 'Although the five skandhas cease moment by moment, they continue to arise in succession. Severing this continuity is called killing. Moreover, a person incurs the sin of killing because they have the intention to kill.' Question: 'Is it called killing because one severs the present five skandhas?' Answer: 'Within the continuity of the five skandhas, there is the designation of a sentient being. Destroying this continuity is called killing, not because there is a sentient being within the momentary cessation.' Question: 'If someone kills a sentient being according to the old laws of the government, or is forced to kill a sentient being under duress, and claims to be innocent, what is the matter?' Answer: 'They should still incur sin. Why? Because this person fulfills the conditions for the sin of killing. One incurs the sin of killing through four conditions: first, there is a sentient being; second, one knows it is a sentient being; third, one has the intention to kill; fourth, one severs its life. This person fulfills these four conditions. How can they be without sin?' Stealing means taking something by robbery or theft that truly belongs to another person. This is called stealing. There are also four conditions in this: first, the thing truly belongs to another; second, one knows it belongs to another; third, one has the intention to steal; fourth, one has already taken it by robbery or theft. Question: 'Someone says: Buried treasure belongs to the king. If one takes this thing, one offends the king. What is the matter?' Answer: 'Do not discuss things in the ground. But things on the ground should belong to the king. Why? Because saints like Anathapindika also took these things. Therefore, know that there is no sin. Moreover, if one obtains something naturally, it is not called robbery or theft.' Question: 'If all things arise from shared karma, why does robbery or theft incur sin?' Answer: 'Although it arises from the cause of shared karma, the causes have strengths and weaknesses. If a person's karmic cause is strong, and they also diligently apply effort, then this thing belongs to them.' Question: 'If someone seizes fields, houses, and other things from stupas, temples, or the Sangha, from whom do they incur sin?' Answer: 'Although the Buddha and the Sangha have no sense of 'mine' regarding these things, one still incurs sin. Because these things definitely belong to the Buddha and the Sangha. If one generates evil thoughts towards them, whether by robbery or theft, therefore one incurs sin. Adultery means if a sentient being is not one's wife.'
與之行淫。是名邪淫。又雖是其妻于非道行淫。亦名邪淫。又一切女人皆有守護。若父母兄弟夫主兒息等。出家女人為王等守護。問曰。淫女非婦與之行淫。云何非邪淫。答曰。少時為婦。如比尼中說是少時婦乃至以一鬘遮故。問曰。若無主女人自來求為妻者。是事云何。答曰。若實無主于眾人前如法來者。不名邪淫。問曰。若出家人取婦免邪淫不。答曰不免。所以者何。無此法故。出家法常離淫慾。但罪輕於犯他人婦。妄語者。若身口意誑他眾生。令虛妄解。是名妄語。佛為重罪故說眾中定問名為妄語。乃至一人問時亦名妄語。豈須眾人耶。又隨所欲誑人。於此人得罪。若人語他人言我語某甲如是事。事雖不實不名妄語。又妄語隨想。若見無見想。問言不見。無妄語罪。如比尼中說。問曰。若人事倒不見言見。云何非妄語耶。答曰一切罪福皆由心生。是人于不見事中而生見想。是故無罪。如於實眾生中無眾生想。非眾生中生眾生想。不得殺罪。問曰。如實有眾生生眾生想。乃得殺罪。如是若見生見想則應無罪。非不見見想而得無罪。答曰。是罪因心因眾生生。是故雖有眾生無眾生想則不得罪。以無心故。若無眾生有眾生想。以眾生無故亦不得罪。若有眾生有眾生想。因緣具故得殺生罪。若於見事中生不見想。問言不
【現代漢語翻譯】 現代漢語譯本：與非配偶發生性行為，這被稱為邪淫。即使是與自己的妻子，如果以不正當的方式進行性行為，也稱為邪淫。此外，所有女性都有守護者，例如父母、兄弟、丈夫、子女等。出家的女性則由國王等守護。問：如果與非配偶發生性行為，為什麼不是邪淫？答：如果她在年少時曾是配偶，就像《比尼》（Vinaya，戒律）中所說，即使只用一串花鬘遮蓋也算。問：如果一個沒有主人的女人自己來尋求成為妻子，這事怎麼樣？答：如果她確實沒有主人，並且在眾人面前如法地前來，這不被稱為邪淫。問：如果出家人娶妻，可以免除邪淫嗎？答：不能免除。為什麼呢？因為沒有這樣的規定。出家人的戒律是永遠遠離淫慾的，但這種罪過比侵犯他人的妻子要輕。妄語是指通過身、口、意欺騙其他眾生，使他們產生虛假的理解。這被稱為妄語。佛陀因為妄語是重罪，所以在僧團中特別強調，即使只有一個人提問，也算是妄語，何況是眾人呢？此外，隨你想要欺騙的人，你就會對這個人犯下罪過。如果一個人告訴另一個人說，『我對某甲說了這件事』，即使這件事不是真的，也不算妄語。此外，妄語是隨著想法而產生的。如果看見了卻想成沒看見，然後回答說沒看見，就沒有妄語的罪過，就像《比尼》中所說的那樣。問：如果一個人顛倒了事實，沒看見卻說看見了，為什麼不是妄語呢？答：一切罪與福都由心而生。這個人在沒看見的事情中產生了看見的想法，所以沒有罪。就像在真實的眾生中沒有眾生的想法，或者在非眾生中產生眾生的想法，就不會犯殺罪一樣。問：如果確實有眾生，並且產生了眾生的想法，才會犯殺罪。那麼，如果看見了卻產生看見的想法，就應該沒有罪，而不是沒看見卻產生看見的想法而沒有罪。答：這個罪過是因心和因眾生而產生的。所以，即使有眾生，但沒有眾生的想法，也不會犯罪，因為沒有殺心。如果沒有眾生，卻有眾生的想法，因為沒有眾生，也不會犯罪。如果有眾生，並且有眾生的想法，因緣具足，就會犯殺生罪。如果在看見的事情中產生沒看見的想法，然後回答說沒有看見
【English Translation】 English version: To engage in sexual relations with someone who is not one's spouse is called 'wrongful sexual conduct' (邪淫, xié yín). Even with one's own wife, engaging in sexual acts in an improper manner is also called 'wrongful sexual conduct'. Furthermore, all women have guardians, such as parents, brothers, husbands, children, etc. Women who have left home (出家, chū jiā, become nuns) are guarded by kings, etc. Question: If engaging in sexual relations with someone who is not one's spouse is not 'wrongful sexual conduct', why is that? Answer: If she was a spouse in her youth, as it is said in the Vinaya (比尼, bǐ ní, monastic code), even if she was only covered by a single garland. Question: If a woman without an owner comes of her own accord seeking to become a wife, what about this matter? Answer: If she truly has no owner and comes lawfully before the assembly, this is not called 'wrongful sexual conduct'. Question: If a monastic takes a wife, is he exempt from 'wrongful sexual conduct'? Answer: He is not exempt. Why is that? Because there is no such rule. The monastic precepts always involve abstaining from sexual desire, but the offense is lighter than violating another man's wife. False speech (妄語, wàng yǔ) refers to deceiving other beings through body, speech, and mind, causing them to have false understanding. This is called false speech. Because false speech is a grave offense, the Buddha emphasized it in the Sangha (眾, zhòng, assembly), even if only one person asks, it is considered false speech, let alone a crowd. Furthermore, according to whomever you desire to deceive, you commit an offense against that person. If a person tells another person, 'I told so-and-so such-and-such a thing,' even if the matter is not true, it is not considered false speech. Furthermore, false speech arises from thought. If one sees but thinks one does not see, and then answers that one does not see, there is no offense of false speech, as it is said in the Vinaya. Question: If a person reverses the facts, saying they saw when they did not see, why is that not false speech? Answer: All offenses and blessings arise from the mind. This person generated the thought of seeing in a matter they did not see, therefore there is no offense. Just as having no thought of a being in a real being, or generating the thought of a being in a non-being, one does not incur the offense of killing. Question: If there truly is a being and one generates the thought of a being, then one incurs the offense of killing. Thus, if one sees and generates the thought of seeing, there should be no offense, rather than not seeing and generating the thought of seeing and having no offense. Answer: This offense arises from the mind and from the being. Therefore, even if there is a being, but there is no thought of a being, one does not incur an offense, because there is no intention. If there is no being, but there is the thought of a being, one does not incur an offense because there is no being. If there is a being and there is the thought of a being, the conditions are complete, and one incurs the offense of killing. If one generates the thought of not seeing in a matter that is seen, and then answers that one does not see
見。是人想不倒故不欺眾生。雖為事倒亦名為實。若不見事中而生見想。問言不見。是人想倒欺誑眾生。事雖不倒亦名妄語。兩舌名若人慾別離他而起口業。是名兩舌。若無別離心。他聞自壞則不得罪。若善心教化令離惡人。雖為別離亦不得罪。若不以結使濁心。雖復口言亦不得罪。惡口名若人苦言無所利益但欲惱他。是名惡口。若憐愍心為利益故苦言無罪。如無事加惱是則有罪。依方針灸雖苦非罪。苦言亦爾。諸佛賢聖亦為此事。如言癡人等。又若無結使濁心。雖為苦言不名為罪。如離欲人等。若以善心苦語中起煩惱。即時得罪。綺語名若非實語義不正。故名為綺語。又雖是實語以非時故亦名綺語。又雖實而時。以隨順衰惱無利益故亦名綺語。又雖言實而時亦有利益。以言無本末義理不次亦名綺語。又以癡等煩惱散心故語名為綺語。身意不正亦名綺業。但多以口作亦隨俗。故名曰綺語。餘三口業皆雜綺語不得相離。若妄語而非苦言。亦不別離。則有二種妄語綺語。若是妄語亦欲別離。而不苦言則有三種妄語兩舌綺語。若妄語苦言不欲別離。亦有三種妄語惡口綺語。若妄語苦言亦欲別離則具四種。若無妄語苦言亦不別離。但非時語無益語無義語。則但是綺語。是綺語微細難可舍離。但有諸佛能斷其根。是故但有諸佛獨
【現代漢語翻譯】 見。如果這個人沒有顛倒的想法，就不會欺騙眾生。即使行為上有所顛倒，也可以稱為真實。如果對事物沒有正確的認識，卻產生錯誤的見解，然後說『我沒有看見』，這個人就是以顛倒的想法欺騙眾生。即使事情本身沒有顛倒，也算是妄語。 兩舌是指如果有人想要離間他人而造口業，這就是兩舌。如果沒有離間的心，他人聽了之後自己關係破裂，則不算犯罪。如果出於善心教化，使人遠離惡人，即使造成了離間，也不算犯罪。如果不是因為煩惱和污濁的心，即使說了離間的話，也不算犯罪。 惡口是指如果有人說出刻薄的話，對他人沒有任何好處，只是爲了惱怒他人，這就是惡口。如果是出於憐憫之心，爲了利益他人而說出刻薄的話，就沒有罪過。如果無緣無故地增加他人的煩惱，那就是有罪。就像按照方法鍼灸，雖然痛苦但沒有罪過，刻薄的言語也是如此。諸佛和賢聖也是爲了這樣的目的。例如說『愚癡的人』等等。又如果不是因為煩惱和污濁的心，即使說了刻薄的話，也不算犯罪。例如已經脫離慾望的人等等。如果以善心說刻薄的話，但心中卻生起煩惱，立刻就會有罪。 綺語是指如果不是真實的話，或者語義不正，所以稱為綺語。又即使是真實的話，因為不是在適當的時候說，也稱為綺語。又即使是真實且及時的話，但因為順應衰敗和煩惱，沒有利益，也稱為綺語。又即使說的是真實、及時且有利益的話，但因為言語沒有條理，義理沒有次第，也稱為綺語。又因為愚癡等煩惱使心散亂而說的話，稱為綺語。身和意不正，也稱為綺業。但大多是用口來說，所以隨順世俗的說法，稱為綺語。其餘三種口業都夾雜著綺語，不能互相分離。如果妄語但不是苦言，也不想離間他人，則有兩種罪過：妄語和綺語。如果是妄語，也想離間他人，但不說刻薄的話，則有三種罪過：妄語、兩舌和綺語。如果妄語、苦言，但不想離間他人，也有三種罪過：妄語、惡口和綺語。如果妄語、苦言，也想離間他人，則具備四種罪過。如果沒有妄語、苦言，也不想離間他人，只是說了不合時宜的話、沒有益處的話、沒有意義的話，那就只是綺語。綺語非常細微，難以舍離，只有諸佛才能斷除它的根本。所以只有諸佛才能獨自做到。
【English Translation】 Seeing. If this person has no inverted thoughts, they will not deceive sentient beings. Even if their actions are inverted, it can still be called truth. If one does not see things correctly but generates wrong views, and then says 'I did not see,' this person is deceiving sentient beings with inverted thoughts. Even if the matter itself is not inverted, it is still considered false speech. Divisive speech (兩舌, liang she) refers to creating karma through speech with the intention of separating others. This is called divisive speech. If there is no intention to separate, and others hear it and their relationship breaks down on its own, it is not considered a sin. If one teaches with good intentions, causing people to distance themselves from evil individuals, even if it causes separation, it is not considered a sin. If it is not due to afflictions and a defiled mind, even if one speaks divisive words, it is not considered a sin. Harsh speech (惡口, e kou) refers to someone speaking harsh words that are of no benefit to others, but only to annoy them. This is called harsh speech. If it is out of compassion and for the benefit of others that one speaks harsh words, there is no sin. If one increases another's troubles for no reason, then it is a sin. Just like acupuncture according to the method, although painful, is not a sin, harsh words are similar. Buddhas and sages also do this for such purposes, such as saying 'foolish person' and so on. Furthermore, if it is not due to afflictions and a defiled mind, even if one speaks harsh words, it is not considered a sin, such as those who have detached from desires. If one speaks harsh words with good intentions, but afflictions arise in the mind, one immediately commits a sin. Frivolous speech (綺語, qi yu) refers to speech that is not truthful or whose meaning is not correct, hence it is called frivolous speech. Also, even if it is truthful speech, because it is not spoken at the appropriate time, it is also called frivolous speech. Also, even if the speech is truthful and timely, but because it caters to decline and afflictions, and is of no benefit, it is also called frivolous speech. Also, even if the speech is truthful, timely, and beneficial, but because the words are disorganized and the meaning is not in order, it is also called frivolous speech. Also, speech spoken with a scattered mind due to afflictions such as ignorance is called frivolous speech. Incorrect body and mind are also called frivolous karma. However, it is mostly done with the mouth, so following the common saying, it is called frivolous speech. The other three verbal karmas are all mixed with frivolous speech and cannot be separated from it. If it is false speech but not harsh speech, and there is no intention to separate others, then there are two kinds of offenses: false speech and frivolous speech. If it is false speech and there is an intention to separate others, but one does not speak harshly, then there are three kinds of offenses: false speech, divisive speech, and frivolous speech. If it is false speech and harsh speech, but there is no intention to separate others, there are also three kinds of offenses: false speech, harsh speech, and frivolous speech. If it is false speech, harsh speech, and there is also an intention to separate others, then all four kinds of offenses are present. If there is no false speech, harsh speech, and no intention to separate others, but one speaks untimely words, useless words, or meaningless words, then it is only frivolous speech. Frivolous speech is very subtle and difficult to abandon, and only Buddhas can cut off its root. Therefore, only Buddhas can do it alone.
稱世尊。言則信受。余無及者。問曰。已說七種業道。何用復說三意業耶。答曰。有人言。謂罪福要由身口。非但從心。是故說心亦是業道。是三種意業力故起身口惡業。是三種雖重。以意業微細故在後說。雖一切煩惱能起惡業。此三但為惱眾生。故名不善業道。若中下貪不名業道。是貪增上深著他有。方便欲惱能起身口業。故以貪嫉為業道。恚癡亦爾。又若說癡即說一切煩惱。此中但為能起身口侵惱眾生故說三種。問曰。何故名癡為邪見耶。答曰。癡有差別。所以者何。非一切癡儘是不善。若癡增上轉成邪見。則名不善業道。一切不善皆由此三門。若人為財利故起不善業。如為金錢殘殺眾生。或以瞋故。如殺怨賊。或有不為財利亦不瞋恚。但以癡力不識好醜故殺眾生。問曰。經說惡道因緣有四。隨貪隨恚隨怖隨癡行。故墮諸惡道。今此中何故不說隨怖起惡業。耶。答曰。怖是癡所攝。若說隨怖即是隨癡。所以者何。智者乃至失命因緣尚不起惡業。又是事先已答。謂煩惱增長能起身口業。爾時名不善道。是三多起不善故。問曰。何故名為業道。答曰。意即是業。於此中行故名業道。先行后三中後行前七。中三業道非業。七業亦業亦道。問曰。亦有鞭杖及飲酒等諸不善業。何故但說十耶。答曰。此十罪重故說。又鞭杖等
【現代漢語翻譯】 現代漢語譯本 世尊說，人們都信受他的言論，沒有人能比得上他。有人問：『已經說了七種業道（karma paths），為什麼還要再說三種意業（mental actions）呢？』 世尊回答說：『有人認為，罪與福主要由身（body）和口（speech）產生，不僅僅是從心（mind）而生。所以說心也是業道。這三種意業的力量導致了身和口的惡業。這三種意業雖然重要，但因為意業微細，所以放在後面說。雖然一切煩惱都能引發惡業，但這三種意業專門用來惱害眾生，所以被稱為不善業道。如果只是中等或下等的貪慾，不能稱為業道。只有貪慾增長，深深執著於他人的所有，想方設法去惱害他人，從而引發身和口的惡業，所以才將貪嫉作為業道。嗔恚和愚癡也是如此。』 『而且，如果說了愚癡，就等於說了一切煩惱。這裡只說這三種，是因為它們能引發身和口的侵犯和惱害眾生的行為。』有人問：『為什麼稱愚癡為邪見（wrong view）呢？』 世尊回答說：『愚癡有差別。因為不是所有的愚癡都是不善的。如果愚癡增長，轉變成邪見，才被稱為不善業道。一切不善都由此三門而生。如果有人爲了財利而造作不善業，比如爲了金錢而殘殺眾生；或者因為嗔恨，比如殺死怨敵；或者有人不是爲了財利，也不是因為嗔恚，只是因為愚癡，不辨好壞，所以殺害眾生。』 有人問：『經中說，墮入惡道（evil realms）的因緣有四種：隨順貪慾、隨順嗔恚、隨順恐懼、隨順愚癡而行。所以會墮入各種惡道。為什麼這裡不說隨順恐懼而起惡業呢？』 世尊回答說：『恐懼是被愚癡所包含的。如果說了隨順恐懼，就是隨順愚癡。因為有智慧的人，即使面臨失去生命的危險，也不會造作惡業。而且這個問題之前已經回答過了，就是煩惱增長能引發身和口的惡業，這時才稱為不善道。這三種（貪嗔癡）常常引發不善，所以特別提出來。』 有人問：『為什麼稱為業道呢？』 世尊回答說：『意就是業，於此中行，所以稱為業道。先行的是三種意業，後行的是七種身口業。三種意業是業但不是道，七種身口業既是業也是道。』 有人問：『也有鞭打、杖責以及飲酒等各種不善業，為什麼只說十種（十善業道）呢？』 世尊回答說：『因為這十種罪過嚴重，所以特別說明。而且鞭打、杖責等』
【English Translation】 English version The World Honored One (Shìzūn) [Buddha] is addressed. People believe and accept his words, and no one can compare to him. Someone asks: 'Having already spoken of the seven karmic paths (qī zhǒng yèdào) [paths of action], why speak of the three mental actions (sān yìyè) [actions of the mind] again?' The World Honored One replies: 'Some say that sin and merit mainly arise from the body (shēn) [physical actions] and speech (kǒu) [verbal actions], not just from the mind (xīn) [mental actions]. Therefore, it is said that the mind is also a karmic path. The power of these three mental actions leads to evil actions of body and speech. Although these three are important, they are mentioned later because mental actions are subtle.' 'Although all afflictions (fánnǎo) [mental defilements] can cause evil actions, these three mental actions specifically harm sentient beings, so they are called unwholesome karmic paths. If it is only moderate or low-level greed, it cannot be called a karmic path. Only when greed increases, deeply clinging to the possessions of others, and devising ways to harm them, thereby causing evil actions of body and speech, is greed and jealousy considered a karmic path. The same applies to hatred and delusion.' 'Moreover, if delusion is mentioned, it is equivalent to mentioning all afflictions. Only these three are mentioned here because they can cause actions of body and speech that infringe upon and harm sentient beings.' Someone asks: 'Why is delusion called wrong view (xiéjiàn) [incorrect understanding]?' The World Honored One replies: 'Delusion has distinctions. Because not all delusion is unwholesome. If delusion increases and transforms into wrong view, then it is called an unwholesome karmic path. All unwholesomeness arises from these three doors. If someone commits unwholesome actions for the sake of wealth and profit, such as killing sentient beings for money; or because of hatred, such as killing enemies; or if someone does not act for wealth or hatred, but simply because of delusion, unable to distinguish good from bad, they kill sentient beings.' Someone asks: 'The sutras say that there are four causes for falling into evil realms (èdào) [lower realms of existence]: acting in accordance with greed, acting in accordance with hatred, acting in accordance with fear, and acting in accordance with delusion. Therefore, one falls into various evil realms. Why is it not mentioned here that evil actions arise from acting in accordance with fear?' The World Honored One replies: 'Fear is included within delusion. If acting in accordance with fear is mentioned, it is the same as acting in accordance with delusion. Because wise people, even when facing the danger of losing their lives, will not commit evil actions. Moreover, this question has already been answered, that the increase of afflictions can cause evil actions of body and speech, and at that time it is called an unwholesome path. These three (greed, hatred, and delusion) often cause unwholesomeness, so they are specifically mentioned.' Someone asks: 'Why is it called a karmic path?' The World Honored One replies: 'The mind is karma, and one acts within it, so it is called a karmic path. The three mental actions come first, and the seven actions of body and speech come later. The three mental actions are karma but not a path, while the seven actions of body and speech are both karma and a path.' Someone asks: 'There are also various unwholesome actions such as whipping, beating with sticks, and drinking alcohol, why are only ten (ten wholesome karmic paths) mentioned?' The World Honored One replies: 'Because these ten transgressions are serious, they are specifically explained. Moreover, whipping, beating with sticks, etc.'
皆是眷屬先後。飲酒非是實罪。亦不為惱他。設令他惱亦非但酒也。問曰。是不善道為在何處。答曰。悉在五道。但郁單越無邪淫以三事起以貪慾成。余以三事起亦以三事成。問曰。聖人能起不善業不。答曰。亦起意不善業不起身口。又意業中亦但起瞋心不起殺心。問曰。經中說學人亦咒人言滅令汝斷種。此事云何。答曰。亦有經說阿羅漢咒。是漏盡人煩惱根斷尚不起心。況當咒耶。言學人咒亦應如是。又聖人于不善業得不作律儀。云何當作不善。又此聖人不墮惡道。若能起不善則亦應墮。問曰。若諸聖人今世不造不善業。故不墮惡道。過去世中有不善業。何故不墮。答曰。是聖人心。中實智生時。諸惡道業皆已羸劣。猶如敗種不能復生。又三毒二種。一能得惡道。一則不能。入惡道者聖人斷盡。以業煩惱故得受身。聖人雖有諸業煩惱不具足。是故不墮。又是人依大勢力。所謂三寶能消大惡。如人依王債主不惱。又是人智慧明利能消惡業。如人身中火勢盛故難消能消。又此人有多方便。或念諸佛或念慈悲諸善業。故得脫諸惡。如多方詐賊依諸險難則不可得。又此聖人知得解脫道。如牛王行如鳥依空。又長夜修習諸善法故不墮惡道。如經中說。若人常修身戒心慧。有地獄報業能現輕受。又如偈說。行慈悲心無量無礙。諸
有重業所不能及。又此聖人心不善業不能堅固。如一渧水墮熱鐵上。又此聖人善業深遠如桓殊羅樹根。又此聖人善多惡少。少惡在多善中則無勢力。如一兩鹽投之恒河不能壞味。又此聖人富信等財。如貧窮人為一錢受罪。富貴者雖為百千亦不得罪。又入聖道故得為尊貴。如貴人雖罪不入牢獄。又如虎狼犬羊及尊卑共諍大者得勝。又此聖人心宿聖道。諸惡道罪不能復惱。如王宿空舍餘人無能入者。又此聖人行自行處。惡道罪業不能得便。如鷹鵽喻。又聖人繫心四念處。故諸惡道業不能得便。如圓瓶入鈙。又具二種結。故墮惡道隨業受報。聖人斷一種故不墮惡道。又此人常受善業報。故諸惡道業不能得便。又如先六業品中說地獄業相。聖人無因緣故不墮惡道。◎
成實論卷第八 大正藏第 32 冊 No. 1646 成實論
成實論卷第九
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎十善道品第一百一十七
十善業道。所謂離殺乃至正見。是十事戒律儀所攝。一時得禪無色律儀所攝。亦一時得離名善業道。即是無作。問曰。余禮敬佈施等福是善業道。何故但說離名業道耶。答曰。以離勝故。是十種業于施等為勝。所以者何。以佈施等所得福報不及持戒如十歲人。以離殺因緣增益壽
【現代漢語翻譯】 現代漢語譯本 有深重的罪業也無法影響他們。而且聖人的內心，不善的業力無法穩固。就像一滴水滴落在燒紅的鐵上一樣，瞬間消失。而且聖人的善業深遠，如同桓殊羅樹（一種樹名）的樹根一樣穩固。而且聖人善多惡少，少量的惡在眾多的善中就沒有勢力，就像一兩鹽投入恒河中，不能改變河水的味道。而且聖人擁有信心等財富，就像貧窮的人因為一文錢而受罪，富貴的人即使犯下百千的罪過也不會被定罪。而且因為進入聖道，所以得到尊貴的地位，就像貴人即使犯罪也不會被關進牢獄。又像老虎、狼、狗、羊以及尊貴卑賤的人一起爭鬥，強大的那一方會獲勝。而且聖人的內心安住于聖道，各種惡道的罪業不能再困擾他們，就像國王住在空房子里，其他人無法進入。而且聖人行走在自己所行的道路上，惡道的罪業無法得逞，就像老鷹和鵪鶉的比喻一樣。而且聖人繫念於四念處（四種觀禪修法），所以各種惡道的業力無法得逞，就像圓瓶塞入瓶口一樣。又因為具備兩種結（煩惱），所以會墮入惡道，隨著業力接受果報。聖人斷除了一種結，所以不會墮入惡道。而且這種人常常接受善業的果報，所以各種惡道的業力無法得逞。又如前面六業品中說到的地獄業相，聖人沒有這樣的因緣，所以不會墮入惡道。
《成實論》卷第八 大正藏第 32 冊 No. 1646 《成實論》
《成實論》卷第九
訶梨跋摩（論主名）造
姚秦三藏鳩摩羅什（譯者名）譯
◎十善道品第一百一十七
十善業道，就是遠離殺生乃至正見。這十件事被戒律儀所攝，一時也可能被禪定和無色界的律儀所攝。也可能一時遠離（惡行）而名為善業道，也就是無作。有人問：其他的禮敬、佈施等福德也是善業道，為什麼只說遠離（惡行）名為業道呢？回答說：因為遠離（惡行）更為殊勝。這十種業比起佈施等更為殊勝。為什麼這樣說呢？因為佈施等所得的福報，比不上持戒的功德，就像十歲的人一樣。因為遠離殺生這樣的因緣，可以增長壽命。
【English Translation】 English version Heavy karma cannot affect them. Moreover, in the mind of a sage, unwholesome karma cannot be firmly established, just as a drop of water falls on hot iron and disappears instantly. Furthermore, the wholesome karma of a sage is profound and far-reaching, like the roots of a Huan Shu Luo tree (a type of tree). Moreover, a sage has more good and less evil. The small amount of evil has no power in the midst of much good, just as a tael or two of salt thrown into the Ganges River cannot spoil its taste. Furthermore, a sage possesses wealth such as faith, just as a poor person is punished for a single coin, while a rich and noble person is not punished even for hundreds or thousands of offenses. Moreover, because they have entered the path of sagehood, they attain a noble status, just as a noble person is not imprisoned even if they commit a crime. It is also like a tiger, wolf, dog, sheep, and those of high and low status fighting together, the stronger one wins. Moreover, the mind of a sage dwells in the sacred path, and the sins of the evil realms can no longer trouble them, just as a king dwells in an empty house and no one else can enter. Moreover, a sage walks in their own domain, and the sins of the evil realms cannot take advantage of them, like the analogy of the hawk and the quail. Moreover, a sage focuses their mind on the Four Foundations of Mindfulness (Si Nian Chu), so the karma of the evil realms cannot take advantage of them, just as a round bottle fits into a stopper. Furthermore, because they possess two kinds of fetters (afflictions), they will fall into the evil realms and receive retribution according to their karma. A sage has cut off one kind of fetter, so they will not fall into the evil realms. Moreover, this person constantly receives the rewards of wholesome karma, so the karma of the evil realms cannot take advantage of them. Furthermore, as mentioned in the previous chapter on the six karmas regarding the characteristics of hell karma, a sage has no such causes and conditions, so they will not fall into the evil realms.
Cheng Shi Lun (Tattvasiddhi Shastra) Volume 8 T. No. 1646 Cheng Shi Lun (Tattvasiddhi Shastra), Vol. 32
Cheng Shi Lun (Tattvasiddhi Shastra) Volume 9
Composed by Ha Li Ba Mo (Harivarman)
Translated by Jiu Mo Luo Shi (Kumarajiva) of the Yao Qin Dynasty
◎Chapter 117 on the Ten Wholesome Paths
The Ten Wholesome Karmic Paths are refraining from killing, and so on, up to right view. These ten things are encompassed by the precepts of moral discipline, and at times they may also be encompassed by the moral discipline of dhyana (禪定) and the formless realms. It is also possible to temporarily refrain (from evil deeds) and be named a wholesome karmic path, which is non-action. Someone asks: Other merits such as reverence and giving are also wholesome karmic paths, why only say that refraining (from evil deeds) is named a karmic path? The answer is: Because refraining (from evil deeds) is more excellent. These ten kinds of karma are more excellent than giving and so on. Why is this so? Because the blessings obtained from giving and so on are not as good as the merit of upholding the precepts, like a ten-year-old person. Because of the cause and condition of refraining from killing, one can increase their lifespan.
命。又十不善業是實罪故離名實福。又后三善業是眾善之本。是故施等諸善皆業道所攝。又是業道有離鞭杖等。先後合說故。一切諸善皆在中攝。
過患品第一百一十八
問曰。不善業有何過患。答曰。以不善業故受地獄等苦。如經中說。殺生因緣故墮地獄。若生人中則受短命。如是乃至邪見。又以不善業因緣故久受苦惱。如阿鼻地獄過無量歲壽命不盡。又眾生所有一切諸惡敗壞衰惱皆由不善。又未曾見不善業有大利益。如屠獵師等終不以此業而得尊貴。汝意或謂。以壞賊因緣而得富貴。是事先三業品中已答。又行不善者。受呵㥽等諸苦惱分。又令他人得所惡事名為兇暴。是故應離此不善業。又經中說。殺有五失。人所不信。得惡名聞遠善近惡。死時生悔后墮惡道。又殺生因緣樂少苦多。又行不善業染污人心。世世積集久則難治。又行不善者。從冥入冥流轉三塗永不得出。又行不善者。空受人身如採藥雪山而收毒草。是為極愚。如是以十善道乃得人身。但不行善尚為大失。況起惡業。又行不善者。雖自愛身而實不自愛。雖自護身實非自護。以起自惱業因緣故。又是人遇身猶如怨賊自令苦故。又若行不善則自賊身。況他人耶。又行不善業。今雖不現果報則著。是故雖少亦不可不信。如毒雖少亦能害人。如債
【現代漢語翻譯】 現代漢語譯本：此外，十不善業是真實的罪過，因此遠離了名義上的福報。而且，後面的三種善業是所有善行的根本。所以，佈施等各種善行都包含在業道之中。而且，這些業道包括遠離鞭打等行為。因為先後合併說明，所以一切善行都包含在其中。
過患品第一百一十八
問：不善業有什麼過患？答：因為不善業的緣故，會遭受地獄等的痛苦。如經中所說，因為殺生的因緣，會墮入地獄。如果生在人間，就會遭受短命的果報。像這樣乃至邪見也是如此。又因為不善業的因緣，會長期遭受苦惱。比如在阿鼻地獄中，經過無量歲壽命也不會終結。而且，眾生所有的一切惡事、敗壞、衰惱，都是由不善業造成的。而且，從未見過不善業有很大的利益。比如屠夫、獵人等，最終也不會因為這些行業而得到尊貴。你或許認為，因為攻破盜賊的緣故而得到富貴，這件事在先前的三業品中已經回答過了。而且，行不善的人，會遭受呵斥等各種苦惱。又使他人得到所厭惡的事情，這叫做兇暴。所以，應該遠離這些不善業。又經中說，殺生有五種過失：不被人信任，得到惡名聲，遠離善人而親近惡人，死的時候產生後悔，死後墮入惡道。又因為殺生的因緣，快樂少而痛苦多。又行不善業會染污人心，世世代代積累，時間長了就難以醫治。又行不善的人，從黑暗進入黑暗，在三惡道中流轉，永遠無法脫離。又行不善的人，白白地獲得了人身，就像在雪山採藥卻只採到毒草一樣，這是極其愚蠢的。像這樣，依靠十善道才能得到人身，只是不行善就已經是很嚴重的損失了，更何況造作惡業。又行不善的人，雖然愛惜自己的身體，但實際上並不愛惜自己。雖然保護自己的身體，實際上並非保護自己，因為造作了使自己苦惱的業的因緣。而且，這樣的人對待自己的身體，就像對待怨賊一樣，自己讓自己痛苦。而且，如果行不善，就是自己殘害自己，更何況是殘害他人呢？而且，行不善業，現在雖然沒有顯現果報，但果報一定會到來。所以，即使是少量的惡業，也不可以不相信。就像毒藥即使少量，也能害人。就像欠債一樣。
【English Translation】 English version: Furthermore, the ten unwholesome karmas are real sins, thus they are far from nominal blessings. Moreover, the latter three wholesome karmas are the root of all good deeds. Therefore, acts of generosity and other good deeds are all included in the path of karma. Moreover, these paths of karma include abstaining from whipping and other actions. Because they are explained together sequentially, all good deeds are included within them.
Chapter One Hundred and Eighteenth: Faults
Question: What are the faults of unwholesome karma? Answer: Because of unwholesome karma, one suffers the pain of hell and so on. As it is said in the scriptures, due to the cause of killing, one falls into hell. If one is born among humans, one will suffer a short life. It is the same even with wrong views. Also, due to the cause of unwholesome karma, one suffers torment for a long time. For example, in Avici Hell (Avici: the hell of incessant suffering), one's lifespan does not end even after countless years. Moreover, all the evils, ruin, and decay of sentient beings are caused by unwholesome karma. Furthermore, one has never seen great benefits from unwholesome karma. For example, butchers and hunters will never gain honor through these professions. You might think that one gains wealth and honor by defeating thieves, but this has already been answered in the previous chapter on the three karmas. Moreover, those who practice unwholesome deeds suffer scolding and other torments. Furthermore, causing others to experience what they dislike is called violence. Therefore, one should avoid these unwholesome karmas. Moreover, the scriptures say that killing has five faults: people do not trust you, you gain a bad reputation, you distance yourself from the good and draw near to the evil, you feel regret at the time of death, and you fall into evil realms after death. Moreover, due to the cause of killing, there is little joy and much suffering. Moreover, practicing unwholesome karma pollutes the mind, and accumulating it generation after generation makes it difficult to cure over time. Moreover, those who practice unwholesome deeds go from darkness into darkness, transmigrating in the three evil realms, never able to escape. Moreover, those who practice unwholesome deeds receive a human body in vain, like gathering poisonous herbs when collecting medicine in the snowy mountains. This is extremely foolish. In this way, one obtains a human body through the ten wholesome paths, but merely not practicing good is already a great loss, let alone creating evil karma. Moreover, those who practice unwholesome deeds, although they cherish their own bodies, do not truly cherish themselves. Although they protect their own bodies, they do not truly protect themselves, because they create the cause of karma that torments themselves. Moreover, such a person treats their body like an enemy, causing themselves suffering. Moreover, if one practices unwholesome deeds, one harms oneself, let alone harming others? Moreover, although the retribution of unwholesome karma may not appear now, it will surely come. Therefore, even a small amount of evil karma should not be disbelieved. Just as a small amount of poison can harm people, just like debt.
雖少漸漸滋息。又為惡於人人常不忘。是故為作雖久遠亦不可信。又行不善者。名為失樂。以行不善故失人天樂。不樂樂者愚之甚也。又行不善者苦劇可愍。現受心悔等苦。后則受惡道苦。又不善業果飛虛隱海無得脫處。如金槍追佛。又一切不善皆由癡起。故有智者不應隨也。又經中說。放逸如怨能害善法故不應隨。又不善業諸佛菩薩應真賢聖五通神仙。及明罪福者無不呵毀。故不應造。又現見噁心熾盛。則情志迷亂惱悶痛苦。面色變異人不喜見。況起身口。以此等緣故知不善有無量患◎。
◎三業輕重品第一百一十九
三業中何者為重。身業耶口業耶意業耶。問曰。有人言。身口業重非意業也。所以者何。身口業定實故。如五逆罪皆因身口所造。又身口能成辦事。如人發心殺此眾生。要以身口能成其事。非但意業得殺生罪。亦非但發心得起塔寺梵福德也。又若無身口但意業者則無果報。如人發心我當佈施。而實不與則無施福。又非但隨愿事得成辦。如人發願為大施會。而實不與則無會福。若心業大者應得施福。然則業報錯亂。又比尼中無意犯罪。若意業大。何故不犯。又若發心便得福者。福則易得。行者何故舍此易業而為施等難行業耶。又若然者。則福無盡。如人但空發心竟無所用何所盡也。以財物有
【現代漢語翻譯】 現代漢語譯本：即使很少的不善行為，也會漸漸滋長蔓延。而且作惡之人，人人都不會忘記他所做的惡事。因此，即使是很久以前做的惡事，也不可輕信它會消失。行不善之人，名為『失樂』，因為行不善會失去人天之樂。不以善樂為樂的人，真是愚蠢至極。行不善之人，其痛苦劇烈，令人憐憫。現在會受到內心的悔恨等痛苦，死後則會墮入惡道受苦。不善的業果，即使飛入虛空，隱藏於大海，也無處可逃脫，就像金槍追逐佛陀一樣。一切不善都由愚癡而起，所以有智慧的人不應該跟隨愚癡。經典中說，放逸就像怨敵一樣，能夠損害善法，所以不應該放縱自己。諸佛菩薩、阿羅漢、賢聖、五通神仙以及明瞭罪福之人，沒有不呵斥譭謗不善業的，所以不應該造作惡業。現在就可以看到，噁心熾盛時，人的情感意志會迷亂，煩惱痛苦，面色改變，令人不喜。更何況是起身口造作惡業呢？通過這些因緣，可知不善有無量的禍患。 三業（身業、口業、意業）之中，哪個最重？是身業、口業還是意業？有人問：有人說，身業和口業重，不是意業。為什麼呢？因為身業和口業是確定實在的。比如五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）都是因為身口所造。而且身口能夠成就事情。比如有人發心要殺死這個眾生，一定要通過身口才能完成這件事，僅僅依靠意業不能構成殺生罪。同樣，僅僅發心也不能建造起塔寺，獲得梵福德。如果只有意業而沒有身口，就沒有果報。比如有人發心說『我應當佈施』，但實際上沒有給予，就沒有佈施的福報。而且不是僅僅隨愿就能成就事情。比如有人發願舉辦大型佈施法會，但實際上沒有給予，就沒有法會的福報。如果心業大，就應該得到佈施的福報，這樣的話，業報就會錯亂。而且在比尼（戒律）中沒有意業犯罪的說法。如果意業大，為什麼不犯戒呢？如果發心就能得到福報，那麼福報就太容易得到了。修行人為什麼捨棄這種容易的業，而去行佈施等難以實行的行業呢？如果這樣的話，福報就無窮無盡了。比如有人只是空發心，最終什麼也沒做，那福報又從何窮盡呢？因為財物是有限的。
【English Translation】 English version: Even a small amount of unwholesome deeds will gradually grow and spread. Moreover, people will never forget the evil deeds committed by those who do evil. Therefore, even evil deeds done long ago cannot be trusted to disappear. Those who practice unwholesomeness are called 'losers of joy' because practicing unwholesomeness leads to the loss of human and heavenly joy. Those who do not take joy in wholesome joy are extremely foolish. Those who practice unwholesomeness suffer intensely and are pitiable. They experience suffering such as remorse in the present, and will suffer in evil realms after death. The karmic consequences of unwholesome deeds, even if they fly into the void or hide in the ocean, cannot be escaped, just like the golden spear chasing the Buddha. All unwholesomeness arises from ignorance, so wise people should not follow ignorance. The sutras say that negligence is like an enemy that can harm wholesome dharmas, so one should not be negligent. All Buddhas, Bodhisattvas, Arhats, sages, five-powered immortals, and those who understand sin and merit all criticize and denounce unwholesome deeds, so one should not create them. It can be seen now that when evil thoughts are rampant, one's emotions and will become confused, causing vexation, pain, and a change in complexion that makes one unlikable. How much more so when one creates evil deeds with body and speech? Through these causes and conditions, it is known that unwholesomeness has immeasurable harms. Among the three karmas (body karma, speech karma, and mind karma), which is the heaviest? Is it body karma, speech karma, or mind karma? Someone asks: Some say that body karma and speech karma are heavy, not mind karma. Why? Because body karma and speech karma are definite and real. For example, the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and drawing blood from a Buddha) are all caused by body and speech. Moreover, body and speech can accomplish things. For example, if someone intends to kill a sentient being, they must use their body and speech to complete the act. Merely relying on mind karma does not constitute the sin of killing. Similarly, merely intending to do so cannot build pagodas and temples and gain Brahma merit and virtue. If there is only mind karma without body and speech, there will be no karmic result. For example, if someone intends to give alms but does not actually give, there is no merit of giving. Moreover, things are not accomplished merely by wishing. For example, if someone vows to hold a large almsgiving ceremony but does not actually give, there is no merit of the ceremony. If mind karma is great, one should receive the merit of giving. In that case, karmic retribution would be confused. Moreover, there is no concept of committing offenses through mind karma in the Vinaya (precepts). If mind karma is great, why is there no offense? If one can gain merit simply by intending to do so, then merit would be too easily obtained. Why would practitioners abandon this easy karma and engage in difficult practices such as giving alms? If that were the case, merit would be endless. For example, if someone simply makes an empty intention and ultimately does nothing, how can the merit be exhausted? Because material possessions are limited.
量故福可盡。又不但發心能損益他。如飢渴眾生要須飲食。非心業能除。又世間人衰利大甚。以心輕躁難制伏故。無惡不起則己受重衰。若發善心欲造福業則己獲大利。是則過甚。又若意業大。發心欲殺生則墮地獄。如是雖久集戒等復何所益。又行持戒等諸善功德無有安隱。所以者何。但一發心便得罪故。又經中說。身口業粗故先斷。斷粗煩惱故得心定。又發淫心則為淫已便應犯戒。若發心不名淫者。離此淫心更有何法名為淫耶。有所起作業皆由身口。不以意業。如欺他人必由口業得妄語罪。又如先說四種因緣得殺生罪。謂有眾生有眾生想。有欲殺心。斷其命。以四事成罪。當知不以意業為重。又如佛言。若小兒從生習慈能起惡業思惡業耶。故知但身口業惡。非意業也。答曰。汝言身口業重非意業者。是事不然。所以者何。經中佛說。心為法本。心尊心導心念善惡即言即行。故知意業為重。又意差別故身口業有差別。如上中下等。離心無身口業。又經中說。故起作業必應受報。又說七種凈福。三種但用意業。此七凈福于財福為勝。又慈是意業。經說慈心得大果報。如經說。我昔七歲修集慈故。於七大劫不還此間。故知意業為重。則能遍覆一切世界。又意業為重。如意業報故壽八萬大劫。又意業勢力勝身口業。如行善者
將命終時生邪見心則墮地獄。行不善者死時起正見心則生天上。當知意業為大。又經中說。于諸罪中邪見最重。又說。若人得世間上正見。雖往來生死乃至百千歲終不墮惡道。又意業力勝身口業。如和利經中說。外道神仙起一瞋心。即滅那羅于陀國。如檀特等諸險難處。皆是仙人瞋心所作。又意業能即得果報。如經中說。若是人今死即入地獄。即生天上。如𥎞鉾離手。又此意業積集垢法。乃至入阿鼻地獄。積集善法乃至泥洹。又心有報故身口得報。以不故業無果報故。又不離意業有身口業報。若意依身口行善不善。名身口業離身口業意業有報。離意業身口無報。故知意業為重。非身口業。汝雖言身口業定實。如五逆罪皆身口所作故名重者。是事不然。以思重事重故業重。非身口重故重。又以心決定故業則定實。如但以心力入正法位。亦以心力能具逆罪。若無心者。雖殺父母亦無逆罪。故知身口無力。汝言身口能辦事者。是亦不然。以事訖名辦。若奪他命已得殺生罪。非起身口業時。事訖時要須心力是故非身口也。汝言但空發心無果報者。是事不然。如經中說。發強心故即生天上。即入地獄。云何言意業無果報耶。汝言非但以愿能成事者。是亦不然。又人深發善心勝大會福。汝言意無犯罪。是亦不然。若發噁心即時得罪
【現代漢語翻譯】 現代漢語譯本：臨命終時如果生起邪見之心，就會墮入地獄。如果行為不善的人在臨死時生起正見之心，就會升到天上。應當知道意業的力量是最大的。經典中也說，在各種罪過中，邪見是最嚴重的。又說，如果有人獲得世間上的正見，即使在生死中輪迴往來，經歷百千歲，最終也不會墮入惡道。而且意業的力量勝過身口業。如同《和利經》中所說，外道神仙生起一念嗔恨之心，就能毀滅那羅于陀國（國家名）。像檀特（地名）等各種危險的地方，都是仙人嗔恨心所造成的。而且意業能夠立即得到果報，如同經典中所說，有的人現在死了立刻墮入地獄，有的人立刻升到天上，就像射出的箭矢離開弓一樣迅速。而且這意業積聚污垢之法，乃至墮入阿鼻地獄（八大地獄中最底層的地獄）；積聚善法，乃至證得泥洹（涅槃）。又因為心有果報，所以身口才能得到果報。因為沒有意念的業就沒有果報。而且身口業的果報離不開意業。如果意念依附身口去行善或作惡，就稱為身口業；離開身口業，意業仍然有果報；離開意業，身口業就沒有果報。所以知道意業是最重要的，而不是身口業。你雖然說身口業是決定而真實的，比如五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）都是身口所作，所以說五逆罪重，這種說法是不對的。因為思慮重，事情才重，所以業才重，不是因為身口重所以才重。而且因為心決定，所以業才是決定而真實的。比如僅僅憑藉心力就能進入正法之位，也能憑藉心力造作五逆罪。如果沒有心，即使殺了父母也沒有逆罪。所以知道身口沒有力量。你說身口能夠辦事，這也是不對的。因為事情完成才叫辦成。如果奪取他人性命，已經得到殺生罪，不是起身口業的時候。事情完成的時候一定要有心力，所以不是身口的作用。你說僅僅空發願心沒有果報，這種說法是不對的。如同經典中所說，因為發起強烈的善心，立刻就能升到天上；發起強烈的噁心，立刻就能墮入地獄。怎麼能說意業沒有果報呢？你說不是僅僅憑藉願力就能成就事情，這也是不對的。有的人深發善心，勝過大型法會的福報。你說意念沒有犯罪，這也是不對的。如果發起噁心，立刻就得到罪過。
【English Translation】 English version: If one generates a mind of wrong views at the time of death, they will fall into hell. If someone who has acted unwholesomely generates a mind of right views at the time of death, they will be reborn in heaven. It should be known that the karma of the mind is the greatest. Moreover, it is said in the scriptures that among all sins, wrong view is the heaviest. It is also said that if a person obtains the supreme right view in this world, even if they transmigrate through birth and death for hundreds of thousands of years, they will ultimately not fall into evil realms. Furthermore, the power of mental karma surpasses that of bodily and verbal karma. As stated in the 'Heli Sutra', an externalist ascetic who generates a single thought of anger can destroy the country of Narayuta (name of a country). Places of danger such as Dantaka (name of a place) and others are all created by the anger of ascetics. Moreover, mental karma can immediately yield its result, as it is said in the scriptures that some people die and immediately fall into hell, while others immediately ascend to heaven, as swiftly as an arrow leaving the bow. Furthermore, this mental karma accumulates defiled dharmas, even to the point of falling into Avici Hell (the lowest of the eight great hells); it accumulates wholesome dharmas, even to the point of attaining Nirvana (Nirvana). Moreover, because the mind has retribution, the body and speech can receive retribution. Because karma without intention has no retribution. Furthermore, the retribution of bodily and verbal karma is inseparable from mental karma. If the mind relies on the body and speech to perform good or evil deeds, it is called bodily and verbal karma; apart from bodily and verbal karma, mental karma still has retribution; apart from mental karma, bodily and verbal karma have no retribution. Therefore, it is known that mental karma is the most important, not bodily and verbal karma. Although you say that bodily and verbal karma are definite and real, such as the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating disunity in the Sangha) are all committed by body and speech, so they are said to be heavy, this is not correct. Because the thought is heavy, the matter is heavy, so the karma is heavy, not because the body and speech are heavy. Moreover, because the mind is decisive, the karma is definite and real. For example, one can enter the position of right dharma solely through the power of the mind, and one can also commit the five heinous crimes through the power of the mind. If there is no mind, even if one kills their parents, there is no heinous crime. Therefore, it is known that the body and speech have no power. You say that the body and speech can accomplish things, this is also not correct. Because the matter is completed, it is called accomplished. If one takes another's life, one has already incurred the sin of killing, not at the time of initiating bodily and verbal karma. At the time of completing the matter, the power of the mind is necessary, so it is not the action of the body and speech. You say that merely generating an empty aspiration has no retribution, this is not correct. As it is said in the scriptures, because of generating a strong wholesome mind, one immediately ascends to heaven; because of generating a strong evil mind, one immediately falls into hell. How can you say that mental karma has no retribution? You say that it is not merely through aspiration that one can accomplish things, this is also not correct. Some people who deeply generate a wholesome mind surpass the merit of a large assembly. You say that the mind does not commit offenses, this is also not correct. If one generates an evil mind, one immediately incurs sin.
。如佛說有三種罪。身口意罪。故知但發噁心不得無罪。但不結戒以難持故。粗罪持戒能遮。細罪定等能除。汝言罪福易者。是事不然。人以心力薄故舍易為難。如慈心等其福甚多。非佈施也。但以眾生智力劣弱不能行慈等意業故。為施等以離華香等諸供養等具。凈心難得。故汝言福無盡者。亦以此答。是人若有智力則能得無盡善法。汝言意業無所損益。是事不然。以身口業皆為意業所導故不名勝。以隨力所起是則為勝。又諸利益皆由行慈心者。所以者何。以行慈力故。風雨順時百穀成熟。如劫初時粳米自生。至十歲人時是事皆無。云何言慈心無利益耶。又行慈者。能盡一切不善業根。由不善業有諸衰惱。云何言行慈無大利益。若一切眾生行慈心者盡生善處。一切自然不須加功。故知慈福最為深厚。又或時以慈佈施利益眾生。或但以慈利。又行慈者。眾生若觸其身若入影中皆得快樂。當知慈福勝於施等。汝言衰利太甚。是先已答。謂以意力損益眾生。故知意業為重。汝言久集戒等無所益者。是亦不然。以意凈故則持戒凈。若意不凈戒亦不凈。如七種淫經中說。又戒清凈得大果報。如經說持戒者所愿隨意。謂戒凈故。又若凈持戒得安隱心非余法也。汝言身口業粗故先斷。是事不然。以微細善得大果報。如禪定中思。汝言
若發淫心便應犯戒。是事不然。若人意業不凈則戒亦不凈。又得罪福異結戒法異。汝言所起作業由身口者。皆以總答。謂身口業法異。意業法異。身口業要由作成。如以四因緣成殺生罪。不離心業。又世間眾生謂身口業惡。意業不爾。又意業不加於人。亦不可得有。又先說罪福相。以是故但意業重非身口也。
明業因品第一百二十
論者言。已略說諸業。業是受身因緣。身為苦性。故應滅之。欲滅此身當斷其業。以因滅故果亦滅。故知因形有影形滅則影滅。是故若欲滅苦當勤精進斷此業因。問曰。從業受身是事應明。所以者何。或有人言。身從波羅伽提生。有言從自在天生。或言從大人生。或言從自然生。是故應說因緣。云何知從業生耶。答曰。是事已種種因緣破。當知從業受身。又萬物有種種雜類。當知因亦差別。如見粟麥等異知種不同。自在天等無差別故。當知非因業有無量差別故受種種身。又諸善人皆信因業受身。所以者何。是人常行施戒忍等善法。離殺生等諸不善法。故知從業受身。又若因業受身是則可返。得真智故邪智則斷。邪智斷故貪恚等諸煩惱斷。諸煩惱斷故能起後身業亦斷。是則可返。自在等因中則不可返。以自在等不可斷故。故知從業受身。又現見果與因相似。如從麥生麥從稻生稻。
【現代漢語翻譯】 現代漢語譯本：如果產生淫慾之心就應該觸犯戒律。這種說法是不對的。如果一個人的意念不清凈，那麼戒律也不清凈。而且，（由身口意）所得的罪與福的果報不同，結戒的方法也不同。你說（善惡）作業是由身口（所為）產生的，這都是總括性的回答。意思是說，身口（所造）的業和意（所造）的業法則不同。身口業必須要通過實際行動來完成，比如以四種因緣才能構成殺生罪，但（殺生罪）離不開心業。而且，世間的眾生認為身口業是惡的，意業卻不一定是。而且，意業不會直接加害於人，也不容易被察覺。再者，（佛）先說了罪福的表相，因此只是意業（的影響）更重，而不是身口業（的影響）更重。
明業因品第一百二十
論者說：已經簡略地說明了各種業。（這些）業是（眾生）受生的因緣，（而）身體是痛苦的根源，所以應該滅除它。想要滅除這個身體，就應當斷除（產生身體的）業，因為（產生身體的）因滅除了，（身體這個）果也就滅除了。所以知道因為形體的存在才有影子，形體滅亡了影子也就滅亡了。因此，如果想要滅除痛苦，就應當勤奮精進地斷除（產生痛苦的）業因。有人問：從業（力）而受生這件事應該說明白。為什麼呢？或許有人說，身體是從波羅伽提（梵天，宇宙的創造者）產生的，有人說是從自在天（濕婆神）產生的，有人說是從大梵天產生的，有人說是從自然產生的。所以應該說明（受生的）因緣。怎麼知道（身體）是從業（力）而生的呢？回答說：這件事已經用各種因緣破斥過了，應當知道（身體）是從業（力）而受生的。而且萬物有各種各樣的雜類，應當知道（產生萬物的）因也是有差別的。比如看到粟米、麥子等不同，就知道它們的種子不同。（而）自在天等（的說法）沒有差別，應當知道（身體）不是（從自在天等產生的），因為業有無量的差別，所以（眾生）才承受種種不同的身體。而且，諸多的善人都相信因業而受生。為什麼呢？這些人常常行佈施、持戒、忍辱等善法，遠離殺生等各種不善法，所以知道（身體）是從業（力）而受生的。而且，如果因業而受生，那麼（這個過程）是可以逆轉的，因為得到真正的智慧，邪惡的智慧就會斷除。邪惡的智慧斷除了，貪婪、嗔恨等各種煩惱也就斷除了。各種煩惱斷除了，能夠產生後世身體的業也就斷除了。這樣（受生的過程）就是可以逆轉的。（而）自在天等（作為產生身體的）因，（這個過程）是不可逆轉的，因為自在天等是不可斷除的。所以知道（身體）是從業（力）而受生的。而且，現在看到（的）果和因是相似的，比如從麥子生出麥子，從稻子生出稻子。
【English Translation】 English version: If one generates lustful thoughts, then one should be breaking the precepts. This is not the case. If a person's mental karma is impure, then the precepts are also impure. Moreover, the consequences of sins and blessings are different, and the methods of taking precepts are different. You say that (good and bad) actions arise from the body and speech, which is a general answer. It means that the laws of karma created by body and speech are different from those created by mind. Karma of body and speech must be accomplished through actual actions, such as the four conditions required to constitute the sin of killing, but (the sin of killing) cannot be separated from mental karma. Moreover, worldly beings consider the karma of body and speech to be evil, but not necessarily the karma of mind. Furthermore, mental karma does not directly harm others and is not easily detected. Moreover, (the Buddha) first spoke of the appearances of sins and blessings, therefore it is only that the influence of mental karma is heavier, not that the influence of body and speech karma is heavier.
Chapter One Hundred and Twenty: Explaining the Causes of Karma
The debater says: The various karmas have already been briefly explained. (These) karmas are the causes and conditions for (beings) to receive a body, (and) the body is the root of suffering, so it should be eliminated. If you want to eliminate this body, you should cut off the karma (that produces the body), because the cause (that produces the body) is eliminated, and the effect (the body) is also eliminated. Therefore, know that because the form exists, there is a shadow; when the form disappears, the shadow also disappears. Therefore, if you want to eliminate suffering, you should diligently cut off the karmic causes (that produce suffering). Someone asks: The matter of receiving birth from karma should be explained clearly. Why? Perhaps some say that the body is produced from Paragati (Brahma, the creator of the universe), some say it is produced from Isvara Deva (Shiva), some say it is produced from Mahabrahma, and some say it is produced from nature. Therefore, the causes and conditions (of birth) should be explained. How do we know that (the body) is born from karma? The answer is: This matter has already been refuted with various causes and conditions, and it should be known that (the body) is received from karma. Moreover, all things have various kinds of categories, and it should be known that the causes (that produce all things) are also different. For example, seeing different types of millet, wheat, etc., we know that their seeds are different. (But) the statements about Isvara Deva, etc., have no difference, and it should be known that (the body) is not (produced from Isvara Deva, etc.), because karma has countless differences, so (beings) receive various different bodies. Moreover, many virtuous people believe that they receive birth from karma. Why? These people often practice good deeds such as giving, keeping precepts, and patience, and stay away from various unwholesome deeds such as killing, so they know that (the body) is received from karma. Moreover, if birth is received from karma, then (this process) can be reversed, because by obtaining true wisdom, evil wisdom will be cut off. When evil wisdom is cut off, greed, hatred, and other various afflictions will also be cut off. When various afflictions are cut off, the karma that can produce the body in the next life will also be cut off. In this way, (the process of receiving birth) can be reversed. (But) with Isvara Deva, etc., (as the cause of producing the body), (this process) cannot be reversed, because Isvara Deva, etc., cannot be cut off. Therefore, it is known that (the body) is received from karma. Moreover, the effect (that is) seen now is similar to the cause, such as wheat being born from wheat, and rice being born from rice.
如是從不善業得不愛報。從善業得愛報。自在等因中無此相似。是故業為身本非自在等。又今現見萬物皆從業生。以惡業故受打捕系閉鞭杖死等諸苦。善業因緣受名聞利養等樂。隨意愛語者得隨意受報。故知從業受身非自在等。又世間人自知萬物從業因生。故起稼穡等業。亦為施戒忍等諸福德業。無有閑坐而從自在望所欲者。故知從業得報。又若人雖說因自在等。而猶依諸業。謂自苦身及受齋等。故知以業為因。又若事不現應隨他教。謂聖人所行。一切賢聖皆依戒等善法。知從業因有世間故。若離戒等亦無聖人。無有聖教違背業者。故知從業受身。又行戒等諸善業。故能成神通變化等事。故知以業為因。又地獄等諸惡趣中瞋惱等多。故知由瞋惱等有諸惡道。如樹上見果知樹是因。故知業為身本。又惡道中癡等力強。當知煩惱是惡道因。一切不善皆由癡故。又生諸惡道多。生善處少。眼見殺等惡行者多。行善者少。故知殺等事是惡道因。又殺等事善人所呵棄而不為。善人必知殺等有惡果。故呵棄不為。若知無惡果何故棄耶。又諸善人心若起惡即勤制止。以懼惡報故。當知殺等必有惡報。若不爾者。應隨意所作是最為樂。則殺可食眾生奪他財物。淫犯他妻。是亦皆樂。以懼來世苦故遠離斯事。故知從業有身。又修習正智盡
【現代漢語翻譯】 現代漢語譯本 如果從不善的行業會得到不好的回報，從善良的行業會得到好的回報。在自在天（Īśvara，印度教概念，宇宙的創造者、維持者和破壞者）等原因中沒有這樣的相似之處。因此，行業（karma）是身體的根本，而不是自在天等。而且現在我們親眼看到萬物都是從業而生。因為惡業的緣故，會遭受毆打、逮捕、監禁、鞭打、死亡等等痛苦。善業的因緣會得到名聲、利益、供養等等快樂。隨意說愛語的人會得到隨意的回報。所以知道從業而受身，而不是自在天等。 而且世間的人自己知道萬物是從業因所生，所以開始從事耕種等等行業，也爲了佈施、持戒、忍辱等等各種福德行業。沒有人閑坐著而從自在天那裡期望得到想要的東西。所以知道從業而得到回報。而且如果有人雖然說因為自在天等等，而仍然依靠各種行業，比如自我苦行以及接受齋戒等等，所以知道以行業為原因。而且如果事情不明顯，應該聽從他人的教導，比如聖人所做的事情。一切賢聖都依靠戒律等等善法，知道從業因有世間。如果離開戒律等等，也沒有聖人，沒有聖教違背行業。所以知道從業而受身。而且修行戒律等等各種善業，所以能夠成就神通變化等等事情。所以知道以行業為原因。而且地獄等等各種惡趣中，嗔惱等等多，所以知道由於嗔惱等等有各種惡道。如同在樹上見到果實，知道樹是原因。所以知道行業是身體的根本。而且惡道中愚癡等等力量強大，應當知道煩惱是惡道的原因。一切不善都由於愚癡的緣故。而且出生在各種惡道的多，出生在善處的少。親眼看到殺生等等惡行的人多，行善的人少。所以知道殺生等等事情是惡道的原因。而且殺生等等事情是善人所呵斥拋棄而不做的。善人必定知道殺生等等有惡果，所以呵斥拋棄不做。如果知道沒有惡果，為什麼拋棄呢？ 而且各種善人心中如果生起惡念，就勤奮制止，因為懼怕惡報的緣故。應當知道殺生等等必定有惡報。如果不這樣，應該隨意所做是最快樂的，那麼殺害可以食用的眾生，奪取他人的財物，淫亂侵犯他人的妻子，這些也都是快樂的。因為懼怕來世的痛苦，所以遠離這些事情。所以知道從業而有身。而且修習正確的智慧，盡
【English Translation】 English version If one receives undesirable results from non-virtuous actions, one receives desirable results from virtuous actions. There is no such similarity in causes like Īśvara (the Lord, a Hindu concept referring to the creator, maintainer, and destroyer of the universe). Therefore, karma (action) is the root of the body, not Īśvara, etc. Moreover, we now directly see that all things arise from karma. Due to evil karma, one suffers various pains such as beatings, arrests, imprisonment, whipping, death, etc. Due to the causes of good karma, one receives happiness such as fame, profit, offerings, etc. Those who speak loving words at will receive rewards accordingly. Therefore, it is known that one receives a body from karma, not from Īśvara, etc. Moreover, people in the world know for themselves that all things arise from karmic causes, so they engage in activities such as farming, etc., and also for the sake of various meritorious activities such as giving, keeping precepts, patience, etc. No one sits idly and expects to get what they want from Īśvara. Therefore, it is known that one receives rewards from karma. Moreover, even if someone says it is because of Īśvara, etc., they still rely on various karmas, such as self-mortification and observing fasts, etc., so it is known that karma is the cause. Moreover, if something is not obvious, one should follow the teachings of others, such as the actions of the saints. All the wise and holy rely on good practices such as precepts, etc., knowing that the world exists because of karmic causes. If one abandons precepts, etc., there are no saints, and no holy teachings contradict karma. Therefore, it is known that one receives a body from karma. Moreover, by practicing good karmas such as keeping precepts, etc., one can accomplish supernatural powers, transformations, etc. Therefore, it is known that karma is the cause. Moreover, in various evil realms such as hell, there is much anger, etc., so it is known that there are various evil paths due to anger, etc. Just as seeing a fruit on a tree, one knows the tree is the cause. Therefore, it is known that karma is the root of the body. Moreover, in the evil realms, the power of ignorance, etc., is strong, so it should be known that afflictions are the cause of the evil realms. All non-virtue is due to ignorance. Moreover, there are many births in various evil realms, and few births in good places. One sees many people committing evil deeds such as killing, etc., and few people doing good. Therefore, it is known that actions such as killing are the cause of the evil realms. Moreover, actions such as killing are condemned and abandoned by good people. Good people certainly know that killing, etc., has evil consequences, so they condemn and abandon it. If they knew there were no evil consequences, why would they abandon it? Moreover, when various good people have evil thoughts, they diligently stop them, because they fear evil retribution. It should be known that killing, etc., certainly has evil retribution. If it were not so, doing whatever one pleases would be the most enjoyable, then killing edible beings, stealing others' property, and committing adultery with others' wives would all be enjoyable. Because they fear the suffering of future lives, they stay away from these things. Therefore, it is known that one has a body from karma. Moreover, cultivating correct wisdom, to the end
有漏業。則不受身。故知業是其本。又阿羅漢雖有諸有漏業。修正智故業則不集。故知業為身因。身因滅故身亦滅。又知四諦故依諦煩惱永不復起。以不起故則無有身。智者如是思惟則欲知四諦。故知業為身因。又若因緣不具則不受身。如地干種焦則一切牙不生。如是識處地無愛水潤業種。為真智所焦。後身牙則不生。智者知是事故。欲干識處地焦業種子。則勤加精進。故知業是受身因緣。業論竟。
集諦聚中煩惱論初煩惱相品第一百二十一
論者言。已說諸業諸煩惱。今當說垢心行名為煩惱。問曰。何謂為垢。答曰。若心能令生死相續。是名為垢。此垢心差別。為貪恚癡等。是垢名為煩惱。亦名罪法。亦名退法。亦名隱沒法。亦名熱法。亦名悔法。有如是等名。是垢心修集則名為使。非但垢心生時名使。煩惱名貪恚癡疑憍慢及五見。此十差別有九十八使。貪名喜樂三有。亦喜樂無有是名為貪。如經中說。欲愛有愛無有愛。無有名斷滅。眾生為苦所逼。欲滅陰身以無為樂。問曰。喜樂是受相非貪相也。如經中說今喜后喜義。言今世受樂后亦受樂。又說今憂后憂義。言今世受苦后亦受苦。又如天問中言有子則喜。佛答有子則憂。如是等答。曰貪為喜分。如經中說。受因緣愛樂受中貪使。揣食中有喜有貪。喜
【現代漢語翻譯】 現代漢語譯本 有漏業（指尚未解脫的業力），就不會再受生。因此可知業是根本。此外，阿羅漢（已證得涅槃的聖者）雖然還有各種有漏業，但因為修正智的緣故，業力不再積聚。因此可知業是受生的原因，受生的原因滅盡，身體也隨之滅盡。進一步說，因爲了解四諦（苦、集、滅、道）的緣故，依于真諦的煩惱永遠不再生起。因為不再生起，所以就沒有身體。智者這樣思惟，就會想要了解四諦。因此可知業是受生的原因。此外，如果因緣不具足，就不會受生。就像土地乾涸，種子被燒焦，那麼一切牙苗都不會生長。同樣，識（意識）的處所就像土地，沒有愛的水來滋潤，業的種子被真智所燒焦，那麼後世的身體之芽就不會生長。智者知道這個道理，想要使意識的處所幹涸，燒焦業的種子，就會勤奮精進。因此可知業是受生的因緣。關於業的討論結束。
集諦（苦的根源）的聚集之中，煩惱論的最初，煩惱相品第一百二十一
論者說：已經說了各種業，現在應當說垢心（染污的心）的活動，名為煩惱。問：什麼是垢？答：如果心能使生死相續不斷，這就叫做垢。這種垢心的差別，表現爲貪、嗔、癡等。這種垢被稱為煩惱，也叫做罪法，也叫做退法，也叫做隱沒法，也叫做熱法，也叫做悔法。有像這樣的名稱。這種垢心的修集就叫做使（煩惱的潛在力量）。不僅僅是垢心生起時才叫做使。煩惱的名稱有貪、嗔、癡、疑、驕、慢以及五見（身見、邊見、邪見、見取見、戒禁取見）。這十種差別有九十八使。貪的意思是喜樂於三有（欲有、色有、無色有），也喜樂於無有，這叫做貪。如經中所說：欲愛、有愛、無有愛。無有的意思是斷滅。眾生被痛苦所逼迫，想要滅掉陰身（五蘊之身），以無為樂。問：喜樂是感受的相狀，不是貪的相狀啊。如經中所說『今喜后喜』的意思是說今世感受快樂，後世也感受快樂。又說『今憂后憂』的意思是說今世感受痛苦，後世也感受痛苦。又如天問中說『有子則喜』，佛回答說『有子則憂』，像這樣的回答。答：貪是喜的一部分。如經中所說：受因緣愛，樂受中貪使。揣食（食物）中有喜有貪，喜……
【English Translation】 English version If there is defiled karma (Leaky Karma), then one will not receive a body. Therefore, it is known that karma is the root. Furthermore, although an Arhat (one who has attained Nirvana) still has various defiled karmas, because of cultivating correct wisdom, karma does not accumulate. Therefore, it is known that karma is the cause of receiving a body. When the cause of receiving a body is extinguished, the body also perishes. Furthermore, because one understands the Four Noble Truths (suffering, accumulation, cessation, and the path), afflictions based on the truth will never arise again. Because they do not arise, there is no body. When a wise person thinks in this way, they will want to understand the Four Noble Truths. Therefore, it is known that karma is the cause of receiving a body. Furthermore, if the conditions are not complete, one will not receive a body. Just as if the ground is dry and the seeds are scorched, then no sprouts will grow. Similarly, the place of consciousness is like the ground, without the water of love to moisten it, and the seeds of karma are scorched by true wisdom, then the sprout of the future body will not grow. When a wise person knows this, wanting to dry up the place of consciousness and scorch the seeds of karma, they will diligently strive forward. Therefore, it is known that karma is the cause and condition for receiving a body. The discussion on karma ends.
In the gathering of Samudaya (the origin of suffering), the beginning of the Treatise on Afflictions, Chapter One Hundred and Twenty-one on the Characteristics of Afflictions.
The commentator says: Having already discussed various karmas, now we should discuss the activities of the defiled mind, which are called afflictions. Question: What is defilement? Answer: If the mind can cause the cycle of birth and death to continue, this is called defilement. The differences in this defiled mind manifest as greed, hatred, delusion, etc. This defilement is called affliction, and is also called sinful dharma, also called regressive dharma, also called obscured dharma, also called burning dharma, also called remorseful dharma. It has names such as these. The accumulation of this defiled mind is called 'anusaya' (latent tendencies of affliction). It is not only when the defiled mind arises that it is called 'anusaya'. The names of afflictions are greed, hatred, delusion, doubt, pride, arrogance, and the five views (self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts and rituals). These ten differences have ninety-eight 'anusayas'. Greed means delighting in the three realms of existence (desire realm, form realm, formless realm), and also delighting in non-existence, this is called greed. As it is said in the sutras: desire-attachment, existence-attachment, non-existence-attachment. Non-existence means annihilation. Beings are oppressed by suffering and want to extinguish the aggregates of the body (the five skandhas) and take non-existence as pleasure. Question: Delight is a characteristic of feeling, not a characteristic of greed. As it is said in the sutras, 'present delight and future delight' means that one experiences pleasure in this life and will also experience pleasure in the future. And 'present sorrow and future sorrow' means that one experiences suffering in this life and will also experience suffering in the future. And as it is said in the heavenly questions, 'Having a child is delight,' and the Buddha answers, 'Having a child is sorrow,' answers such as these. Answer: Greed is a part of delight. As it is said in the sutras: feeling is the condition for love, and in the pleasure of feeling there is the 'anusaya' of greed. In morsel food (food) there is delight and there is greed, delight...
盡故貪盡。當知貪為喜分。是則無咎。何以知之。如經中說。集諦者。謂渴是也。何謂為渴。謂欲得後身是渴。何相。謂依止貪慾得種種。問曰。若說欲得後身是渴相者。何故復說依止於貪慾得種種。答曰。更有渴相。若言欲得種種是總相說。欲得後身是別相說。離欲人亦有欲得種種。謂渴欲得水等是非集諦所攝。若依止貪慾得後身。是渴名集諦所攝。問曰。若渴亦是喜貪亦是喜。何故說依止貪耶。答曰。初生名渴。增長名貪。故言依止。如經中說喜繫世間。是故喜即是貪。又經中說。除滅貪憂諸不善法。是中貪即是喜。憂即是瞋。如說瞋為憂則知亦說喜為貪。是故十八意行中。不說煩惱但說諸受。故知喜分是貪。又凡夫離貪不能受樂。離瞋不能受苦。離癡不能受不苦不樂。何以知之。第三受中說。凡夫人於此受中不知集不知滅不知味不知過不知出。故於不苦不樂受中無明使使。是凡夫人常不知此五種法。故常于不苦不樂受中為無明使使。無明使者。即是不知性受行也。如是凡夫苦樂心行亦即是貪恚。又若初來在心名受。增長明瞭名為煩惱。又下軟心名受。即此心增上名曰煩惱。
貪相品第一百二十二
論者言。是貪九結中通三界系名為愛。於七使中分為二種。欲貪有貪。所以者何。有人于上二界生解脫
相。是故佛說是處名有。有名為生。若無貪則不生。是故別說有貪非但欲貪。或謂但欲貪是名煩惱。盡欲貪名得解脫。故佛說禪無色中亦有有貪。佛示彼中有微細縛。是故別說是貪。於十不善道及四縛中。名為貪慾。貪慾名欲得他物。於五蓋及五下分結中名為欲欲。欲欲名欲。於五欲三不善根中名為貪不善根。貪不善根名能生長諸不善法。是貪若非法名為惡貪。如劫盜他物乃至取塔寺及眾僧物。若未死眾生欲食其肉。若欲淫母女姊妹師婦出家人及己妻非道。是名惡貪。若己物不欲舍是名為慳。即此貪。若實無功德欲令人謂有。是名惡欲。若實有功德欲令人知是名發欲。若欲得多施多物是名多欲。若得少施少物求好無厭名不知足。若深著種姓家屬名色財富少壯壽等名為憍逸。若貪四供養名為四愛。又是貪二種。一欲貪。二具貪。又有二種。一我貪。二我所貪。一緣內。二緣外。上二界貪一向緣內。又有五種。一色貪。二形貪。三觸貪。四威儀語言貪。五一切貪。又色聲香味觸貪名五欲貪。又於六觸生愛名六塵貪。又於三受中貪。樂受中有欲得貪。有守護貪。苦受中有不欲得貪。有欲失貪。不苦不樂受中有癡貪。又此貪有九分。如大因經中說。因愛求隨所欲事。如人為此事所苦則求異事。如說樂者不求苦者多求。是貪增長
【現代漢語翻譯】 現代漢語譯本 相。因此，佛陀說這個地方名為『有』（bhava，存在）。有了『有』，就有了『生』（jāti，出生）。如果沒有貪（lobha，貪婪），就不會有『生』。所以特別說明有貪，不僅僅是欲貪（kāma-lobha，對慾望的貪婪）。或者有人認為只有欲貪才叫做煩惱（kilesa，煩惱）。斷盡欲貪才叫做得到解脫（vimokha，解脫）。所以佛陀說在禪定（jhāna，禪那）和無色界（arūpadhātu，無色界）中也有『有貪』。佛陀顯示在那裡有微細的束縛。所以特別說明這是貪。在十不善道（dasa akusalāni，十不善業）和四縛（catvāri bandhanāni，四種束縛）中，稱為貪慾（kāmacchanda，欲貪）。貪慾是指想要得到別人的東西。在五蓋（pañca nivaranani，五蓋）和五下分結（pañca orambhāgiyāni samyojanāni，五下分結）中，稱為欲欲（chanda，慾望）。欲欲是指慾望本身。在五欲（pañca kāmaguṇā，五種感官慾望）和三不善根（tīni akusala-mūlāni，三不善根）中，稱為貪不善根（lobha akusala-mūla，貪不善根）。貪不善根是指能夠增長各種不善法。這種貪如果是非法的，就稱為惡貪（micchā lobha，邪貪），例如搶劫盜取他人的東西，甚至拿取佛塔（stūpa，佛塔）、寺廟（vihāra，精舍）以及僧眾（saṃgha，僧團）的物品。如果想要吃尚未死亡的眾生的肉，如果想要**（此處原文不雅，不翻譯）女、姐妹、師婦、出家人以及自己的妻子行非法的性行為，這叫做惡貪。如果是自己的東西，卻不想要捨棄，這叫做慳吝（macchariya，吝嗇）。就是這種貪，如果實際上沒有功德，卻想要讓人認為有，這叫做惡欲（pāpiccha，惡欲）。如果實際上有功德，想要讓人知道，這叫做發欲（icchā，慾望）。如果想要得到很多佈施、很多物品，這叫做多欲（bahviccha，多欲）。如果得到少許佈施、少許物品，卻追求好的，沒有厭足，這叫做不知足（asantuṭṭhi，不知足）。如果深深執著于種姓（jāti，種姓）、家屬（kula，家族）、名聲（nāma，名字）、容貌（rūpa，色）、財富（dhana，財富）、少壯（yobbana，青春）、壽命（āyu，壽命）等等，這叫做憍逸（māna，驕慢）。如果貪圖四種供養（cattāro paccayā，四資具），這叫做四愛（catasso pema-jātiyo，四愛）。這種貪又有兩種：一是欲貪，二是具貪。又有兩種：一是我貪（atta-lobha，我貪），二是我所貪（attaniya-lobha，我所貪）。一是緣于內在，一是緣于外在。上二界（uddhambhāgiyāni samyojanāni，上分結）的貪一向緣于內在。又有五種：一是色貪（rūpa-lobha，對色的貪婪），二是形貪（saṇṭhāna-lobha，對外形的貪婪），三是觸貪（phassa-lobha，對觸覺的貪婪），四是威儀語言貪（iriyāpatha-vacana-lobha，對姿態和語言的貪婪），五是一切貪（sabba-lobha，對一切的貪婪）。又，對色、聲、香、味、觸的貪叫做五欲貪（pañca kāmaguṇā lobha，五欲貪）。又，對於六觸（saḷāyatana，六處）所生的愛叫做六塵貪（chaphassāyatana lobha，六塵貪）。又，在三種感受（tisso vedanā，三種感受）中也有貪。在樂受（sukha vedanā，樂受）中有欲得貪（icchā lobha，欲得貪），有守護貪（rakkhana lobha，守護貪）。在苦受（dukkha vedanā，苦受）中有不欲得貪（anicchā lobha，不欲得貪），有欲失貪（vināsa lobha，欲失貪）。在不苦不樂受（adukkhamasukhā vedanā，不苦不樂受）中有癡貪（moha lobha，癡貪）。這種貪有九種，如《大因經》（Mahānidāna Sutta，大因緣經）中所說。因為愛而追求隨心所欲的事物。如果人為此事所苦，則會尋求不同的事物。如經中所說，快樂的人不尋求，痛苦的人多尋求。這就是貪的增長。
【English Translation】 English version Form. Therefore, the Buddha said that this place is called 'bhava' (existence). With 'bhava', there is 'jāti' (birth). If there is no lobha (greed), there will be no 'birth'. Therefore, it is specifically stated that there is greed, not just kāma-lobha (greed for desires). Or some may think that only kāma-lobha is called kilesa (defilement). The complete cessation of kāma-lobha is called vimokha (liberation). Therefore, the Buddha said that in jhāna (meditation) and the arūpadhātu (formless realm), there is also 'bhava-lobha'. The Buddha showed that there are subtle fetters there. Therefore, it is specifically stated that this is greed. In the dasa akusalāni (ten unwholesome actions) and catvāri bandhanāni (four bonds), it is called kāmacchanda (sensual desire). Kāmacchanda means wanting to obtain other people's things. In the pañca nivaranani (five hindrances) and pañca orambhāgiyāni samyojanāni (five lower fetters), it is called chanda (desire). Chanda refers to desire itself. In the pañca kāmaguṇā (five sense pleasures) and tīni akusala-mūlāni (three unwholesome roots), it is called lobha akusala-mūla (greed as an unwholesome root). Lobha akusala-mūla means being able to increase various unwholesome dharmas. If this greed is illegal, it is called micchā lobha (wrong greed), such as robbing and stealing other people's things, or even taking the objects of stūpa (stupas), vihāra (monasteries), and saṃgha (community). If one wants to eat the flesh of beings who have not yet died, if one wants to ** (original text is inappropriate, not translated) a woman, sister, teacher's wife, renunciate, or one's own wife in an illegal sexual act, this is called evil greed. If it is one's own property, but one does not want to give it away, this is called macchariya (stinginess). This greed, if one actually has no merit but wants people to think one does, is called pāpiccha (evil desire). If one actually has merit and wants people to know, this is called icchā (desire). If one wants to get a lot of alms, a lot of things, this is called bahviccha (much desire). If one gets a little alms, a little things, but seeks good things without satisfaction, this is called asantuṭṭhi (dissatisfaction). If one is deeply attached to jāti (caste), kula (family), nāma (name), rūpa (form), dhana (wealth), yobbana (youth), āyu (lifespan), etc., this is called māna (conceit). If one is greedy for the cattāro paccayā (four requisites), this is called catasso pema-jātiyo (four loves). This greed also has two types: one is kāma-lobha (sensual greed), and the other is bhava-lobha (greed for existence). There are also two types: one is atta-lobha (greed for self), and the other is attaniya-lobha (greed for what belongs to self). One is related to the internal, and the other is related to the external. The greed of the uddhambhāgiyāni samyojanāni (higher fetters) is always related to the internal. There are also five types: one is rūpa-lobha (greed for form), the second is saṇṭhāna-lobha (greed for shape), the third is phassa-lobha (greed for touch), the fourth is iriyāpatha-vacana-lobha (greed for demeanor and speech), and the fifth is sabba-lobha (greed for everything). Also, greed for form, sound, smell, taste, and touch is called pañca kāmaguṇā lobha (greed for the five sense pleasures). Also, the love that arises from the saḷāyatana (six sense bases) is called chaphassāyatana lobha (greed for the six sense objects). Also, there is greed in the tisso vedanā (three feelings). In sukha vedanā (pleasant feeling), there is icchā lobha (greed to obtain), and there is rakkhana lobha (greed to protect). In dukkha vedanā (painful feeling), there is anicchā lobha (greed not to obtain), and there is vināsa lobha (greed to lose). In adukkhamasukhā vedanā (neither pleasant nor painful feeling), there is moha lobha (delusional greed). This greed has nine aspects, as mentioned in the Mahānidāna Sutta (Great Causes Discourse). Because of love, one seeks things according to one's desires. If a person suffers because of this, they will seek different things. As it is said in the sutra, those who are happy do not seek, those who are suffering seek more. This is the increase of greed.
名求。求時若得名為得。愛因得則籌量是可取是不可取。若心決定是名因籌量故欲愛。因欲愛故貪著。貪著名深愛。貪著因緣取。取名為受。因受生慳。因慳守護。因守護故備受鞭杖力槊等。是名九分。又有九分。是貪隨時故。有上中下下下下中下上中下中中中上上下上中上上。又此貪世間分為十種。如見好色初發心言是。次生欲。三發願。四念。五隨學所作。六忘慚愧。七常在目前。八放逸。九狂癡。十悶死。是名貪相。
貪因品第一百二十三
問曰。是貪云何生。答曰。若於女色等緣中生邪憶念。若色若形若觸若威儀語言則貪慾生。又若不守護眼耳等門。則貪慾生。又于飲食不知節量則貪慾生。又親近女色則貪慾生。又受諸樂則貪慾生。又以愚癡故貪慾生。于不凈中生凈想故。又由惡知識故貪慾生。如凈潔衣以里垢污。又與多欲人共事故則貪慾生。又于身等四法生妄憶念。則為貪所牽。如圓瓶無制如華無貫。又若懈怠不勤修善則貪慾得便。又于非行處行則為貪所侵。謂淫女沽酒屠兒舍等。如鷹鵽喻。又觀不凈等未能壞緣則貪慾得勢。又從久遠來習貪成使。是則易生。又于女色等緣喜取相取了。取相名手足面目語言戲笑視瞻啼泣等相。取了名分別男子形狀差別。如是取已憶念分別則貪慾生。又思量心弱
【現代漢語翻譯】 現代漢語譯本 名求：當追求名聲時，如果得到了名聲，就認為得到了。因為愛戀所得到的東西，所以會籌劃什麼是可以獲取的，什麼是不可以獲取的。如果內心決定要獲取，這就叫做因為籌劃而產生慾望和愛戀。因為慾望和愛戀，所以會貪著。貪著名聲就會產生深深的愛戀。因為貪著，就會想方設法去獲取。獲取就叫做感受。因為感受而產生慳吝。因為慳吝而守護。因為守護的緣故，就會準備遭受鞭打、棍棒、刀槍等傷害。這叫做九分（nine aspects of suffering）。 又有九分：是貪婪隨著時間而變化，分為上上、上中、上下、中下、下下、下中、下上、中上、上上。 又這種貪婪在世間分為十種：如見到美好的顏色，最初生起心念說『是』。其次產生慾望。第三發起願望。第四心心念念。第五隨順學習（他人）所作所為。第六忘記慚愧。第七常常在眼前浮現。第八放縱。第九狂亂癡迷。第十苦悶而死。這叫做貪婪的相狀。 貪因品第一百二十三 問：這種貪婪是如何產生的？ 答：如果在女色等因緣中產生邪惡的憶念，無論是顏色、形狀、觸感、威儀還是語言，貪慾就會產生。又如果不能守護眼、耳等感官之門，貪慾就會產生。又如果對於飲食不知節制，貪慾就會產生。又如果親近女色，貪慾就會產生。又如果享受各種快樂，貪慾就會產生。又因為愚癡的緣故，貪慾就會產生，因為在不凈的事物中產生清凈的想法。又因為惡知識的緣故，貪慾就會產生，就像潔凈的衣服被裡面的污垢所污染。又如果與多欲的人共事，貪慾就會產生。又如果對於身體等四法（四大）產生虛妄的憶念，就會被貪婪所牽引，就像沒有束縛的圓形瓶子，就像沒有繩子串起來的花朵。又如果懈怠而不勤奮修習善法，貪慾就會得逞。又如果在不應該去的地方行走，就會被貪婪所侵擾，比如**、酒館、屠宰場等，就像老鷹和鵪鶉的比喻。又觀察不凈等事物，如果不能斷除因緣，貪慾就會得勢。又因為從很久以前就習慣了貪婪，形成了習氣，所以貪婪很容易產生。又對於女色等因緣，喜歡去獲取表面的相狀，去了解（其中的細節）。獲取表面的相狀，指的是手、足、面目、語言、嬉笑、觀看、啼哭等相狀。瞭解（其中的細節），指的是分別男子形狀的差別。像這樣獲取和了解之後，再憶念和分別，貪慾就會產生。又如果思量的心很脆弱。
【English Translation】 English version Seeking Fame: When seeking fame, if fame is obtained, it is considered gained. Because of love for what is gained, one plans what is obtainable and what is not. If the mind is determined to obtain, this is called desire and love arising from planning. Because of desire and love, one becomes attached. Attachment to fame leads to deep love. Because of attachment, one tries to obtain by all means. Obtaining is called experiencing. Because of experiencing, stinginess arises. Because of stinginess, one guards. Because of guarding, one prepares to endure beatings, sticks, spears, and other harms. This is called the nine aspects (of suffering). There are also nine aspects: Greed changes with time, divided into superior-superior, superior-middle, superior-inferior, middle-inferior, inferior-inferior, inferior-middle, inferior-superior, middle-superior, and superior-superior. Furthermore, this greed is divided into ten types in the world: such as seeing a beautiful color, initially giving rise to the thought 'yes'. Secondly, desire arises. Thirdly, vows are made. Fourthly, constant mindfulness. Fifthly, following and learning (others') actions. Sixthly, forgetting shame. Seventhly, constantly appearing before the eyes. Eighthly, indulgence. Ninthly, madness and infatuation. Tenthly, dying in distress. This is called the appearance of greed. Chapter One Hundred and Twenty-Three on the Causes of Greed Question: How does this greed arise? Answer: If evil thoughts arise in relation to conditions such as female beauty, whether it be color, form, touch, demeanor, or speech, then greed arises. Also, if one does not guard the gates of the senses such as the eyes and ears, then greed arises. Also, if one does not know moderation in food, then greed arises. Also, if one is close to female beauty, then greed arises. Also, if one enjoys various pleasures, then greed arises. Also, because of ignorance, greed arises, because of generating pure thoughts in impure things. Also, because of bad friends, greed arises, like a clean garment being soiled by inner dirt. Also, if one works with people of great desire, then greed arises. Also, if one generates false thoughts about the four elements (of the body), then one is led by greed, like an unbound round bottle, like flowers not strung together. Also, if one is lazy and does not diligently cultivate good deeds, then greed takes advantage. Also, if one goes to places where one should not go, then one is invaded by greed, such as brothels, taverns, slaughterhouses, etc., like the analogy of the hawk and quail. Also, observing impure things, if one cannot break the conditions, then greed gains power. Also, because one has been accustomed to greed for a long time, forming a habit, it is easy for greed to arise. Also, regarding conditions such as female beauty, one likes to grasp the superficial appearances and understand (the details within). Grasping the superficial appearances refers to the appearances of hands, feet, face, speech, laughter, gazing, weeping, etc. Understanding (the details within) refers to distinguishing the differences in the shapes of men. Having grasped and understood in this way, then recalling and distinguishing, greed arises. Also, if the mind of contemplation is weak.
隨逐所緣。不能制伏則貪慾生。又若生貪慾忍受不捨。則漸增長從下生中從中生上。又于貪慾中但見利味不知其過。則貪慾生。又以時節故貪慾生。如春時等。又以方處故貪慾生。如有處所。從久遠來多習淫慾。又有隨身故貪慾生。如年少無病資生具足。又以力能故貪慾生。如服藥等。又得凈妙隨意五欲則貪慾生。謂見好花池園林敷榮清冷流泉鮮云電光香風來扇。若聞眾鳥哀聲相和及女人柔軟莊嚴音聲威儀語言等。又以業因緣故貪慾生。如清凈施者。則能好喜凈妙五欲。罪人則好不凈。又以隨類故貪慾生。如人慾人。又深著假名則貪慾生。是人于內生士夫相。外生女相及衣服怨親等相。又未得空心。內見眾生外見色等。則貪慾生。又若貪使未盡愛緣現前。于中生邪憶念。如是等因緣則貪慾生。
貪過品第一百二十四
問曰。貪慾有何過故欲斷耶。答曰。貪慾實苦。凡夫顛倒妄生樂想。智者見苦。見苦則斷。又受欲無厭。如飲鹹水隨增其渴。以增渴故何得有樂。又受欲故諸惡並集。以刀杖等皆由貪故。又經說。貪罪輕而難捨于瞋恚。故名為輕罪。其實是重。又貪為後身因緣。如說愛因緣取乃至大苦聚集。又說。苦因為愛。又說。比丘應深思惟。所有諸苦何由而有。當知皆以身為因緣。身因於愛。又說。揣食
中有喜有貪。是故識于中生。當知愛為受身因緣。又是貪常于不凈中行。如女人等。是女人身心不凈。如糞涂毒蛇能螫能污。又此貪慾常癡中行。如經中說。譬如狗咬血涂枯骨唌唾合故想謂為美。貪者亦爾。于無味欲中。邪倒力故謂為受味。又如段肉等七種譬喻。有人或於去來事中而生貪慾。故知常癡中行。又眾生以貪慾因緣樂少苦多。所以者何。如富貴處少散壞時多。又愛慾者為樂因故備受諸苦。謂求時苦守護時苦用時亦苦。如稼穡商賈征伐仕進等。是求時苦守時恐怖畏失故苦。現在無厭故苦。又歡愛會少別離苦多。故知欲為多過。又如佛說愛慾有五種患。一味少過多。二諸結熾盛。三至死無厭。四聖所呵棄。五無惡不造。又此貪慾常令眾生順生死流遠離泥洹。有如是等無量過患。當知欲為多過。又諸煩惱生皆因於貪。如貪身故起諸煩惱。又愛使不拔則數數受苦。如毒樹不伐則常害人。又貪能令眾生荷負重擔。又經中說。貪愛為系。如黑白牛自不相系。但以繩系。如是眼不繫色色不繫眼。貪慾于中系。若緣是系則無得解脫。又經中說。眾生為無明所蓋愛結所繫。往來生死無有本際。又經說。貪斷故色斷乃至識斷。此貪以無常等觀故斷。斷此貪慾則心得解脫。色貪斷則無色。無色則苦滅。乃至識亦如是。故知貪慾為堅
【現代漢語翻譯】 現代漢語譯本： 中有喜有貪，因此識在中產生。應當知道愛是承受身體的因緣。而且貪常常在不凈的事物中活動，比如女人等。女人的身心是不潔凈的，就像塗了糞的毒蛇，既能咬人又能污染。而且這種貪慾常常在愚癡中活動，就像經中所說，譬如狗咬塗了血的枯骨，因為唾液混合的緣故，就妄想認為是美味。貪婪的人也是這樣，在沒有味道的慾望中，因為邪惡顛倒的力量，就認為是在享受美味。又如段肉等七種譬喻。有人或者在過去未來的事情中產生貪慾，所以知道貪常常在愚癡中活動。而且眾生因為貪慾的因緣，快樂少而痛苦多。為什麼呢？比如富貴的時候少，散壞的時候多。而且愛慾之人爲了快樂的緣故，備受各種痛苦，就是追求的時候苦，守護的時候苦，使用的時候也苦。比如耕種、經商、征戰、做官等。這是追求時的苦，守護時因為害怕失去而苦，現在沒有滿足而苦。而且歡愛相會的時候少，別離的痛苦多，所以知道慾望是多過患的。又如佛所說，愛慾有五種禍患：一是味道少而過患多；二是各種煩惱熾盛；三是到死都沒有滿足；四是聖人所呵斥拋棄的；五是沒有什麼惡事不做的。而且這種貪慾常常使眾生順著生死的河流漂流，遠離涅槃。有像這樣等無量的過患，應當知道慾望是多過患的。而且各種煩惱的產生都是因為貪，比如因為貪身而生起各種煩惱。而且愛慾的驅使如果不拔除，就會屢屢遭受痛苦，就像毒樹不砍伐就會常常害人。而且貪能使眾生揹負沉重的負擔。而且經中說，貪愛是束縛。就像黑牛和白牛自己不互相束縛，只是用繩子來束縛。這樣，眼不束縛色，色不束縛眼，是貪慾在其中束縛。如果因為這個束縛，就沒有辦法解脫。而且經中說，眾生被無明所覆蓋，被愛結所束縛，往來生死沒有起始。而且經中說，貪斷了，色也就斷了，乃至識也就斷了。這種貪用無常等觀的方法來斷除。斷除這種貪慾，心就得到解脫。色貪斷了就沒有色，沒有色就沒有痛苦，乃至識也是這樣。所以知道貪慾是堅固的。
【English Translation】 English version: There is joy and greed in the intermediate state. Therefore, consciousness arises in it. It should be known that love is the cause and condition for receiving a body. Moreover, greed often operates in impure things, such as women. The body and mind of a woman are impure, like a venomous snake smeared with excrement, which can both bite and defile. Furthermore, this greed often operates in ignorance, as it is said in the scriptures, 'For example, a dog bites a dry bone smeared with blood, and because of the mixture of saliva, it falsely imagines it to be delicious.' The greedy person is also like this; in tasteless desires, due to the power of evil inversion, they think they are enjoying a taste. It is also like the seven metaphors such as a piece of meat. Some people may generate greed in past or future events, so it is known that greed often operates in ignorance. Moreover, sentient beings experience little joy and much suffering due to the condition of greed. Why? For example, the state of wealth and honor is short, and the time of dissipation and destruction is long. Moreover, those who are attached to love and desire endure all kinds of suffering for the sake of pleasure, namely, suffering when seeking, suffering when guarding, and suffering when using. For example, farming, commerce, warfare, and officialdom. This is the suffering of seeking, the suffering of guarding due to fear of loss, and the suffering of present insatiability. Moreover, there are few times of joyful union and many times of painful separation, so it is known that desire has many faults. Furthermore, as the Buddha said, love and desire have five kinds of misfortunes: first, little taste and much fault; second, the various afflictions are intense; third, there is no satisfaction until death; fourth, it is despised and rejected by the sages; fifth, there is no evil that is not committed. Moreover, this greed often causes sentient beings to flow along the stream of birth and death, far away from Nirvana. Having such immeasurable faults, it should be known that desire has many faults. Moreover, the arising of all afflictions is due to greed, such as the arising of various afflictions due to greed for the body. Moreover, if the driving force of love is not eradicated, one will repeatedly suffer, just as a poisonous tree that is not cut down will always harm people. Moreover, greed can cause sentient beings to bear heavy burdens. Moreover, it is said in the scriptures that greed and love are bonds. Just as black and white cows do not bind each other, but are bound by ropes. Thus, the eye does not bind form, and form does not bind the eye; it is greed that binds in between. If there is no way to be liberated because of this bond. Moreover, it is said in the scriptures that sentient beings are covered by ignorance and bound by the knot of love, wandering in birth and death without beginning or end. Moreover, it is said in the scriptures that when greed is cut off, form is also cut off, and even consciousness is cut off. This greed is cut off by contemplating impermanence and so on. When this greed is cut off, the mind is liberated. When greed for form is cut off, there is no form; when there is no form, there is no suffering, and so on with consciousness. Therefore, it is known that greed is firm.
固縛。又貪慾如賊。而眾生不見其惡。又貪慾常于軟美門中行。故名深惡。又眾生心喜起貪慾。乃至蚊蟻皆于飲食淫慾中起。又此貪慾種種因緣能縛人心。謂父母兄弟姊妹妻息及財物等。又眾生以飲食淫慾等貪慾覆心則能受生。若貪禪定則生上界。又此貪慾能為和合。一切世間所樂各異。貪慾和合猶如干沙得水相著。又生死中以貪愛為味。如說色中味著。謂因色生若喜若樂。若無貪則不味。不味則能速斷生死。又此貪慾與解脫相違。所以者何。眾生皆以貪著欲樂禪定樂。故不樂解脫。又隨斷貪分即變為樂。如說隨所離欲轉得深樂。又說。若欲得諸樂。當舍一切欲。舍一切欲故得畢竟常樂。若欲得大樂。當舍離少樂。舍離少樂。故能得無量樂。又說。智者更無別利。如離貪愛心。隨心離貪愛則滅諸苦惱。又此貪慾違害善法。所以者何。深貪著者則不顧戒及種姓教法威儀名聞。不受教化不見衰患不觀罪福。如狂如醉不知好醜。亦如盲人不見福利。如說。貪慾不見利貪慾不識法。猶盲闇無智以不除貪故。又說。貪慾為大海。無邊亦無底。波浪旋澓深。惡蟲及羅剎。如是諸險難。無人能度者。但住凈戒舡。得正見風力。佛為大舡師。能示諸正道。如所說修行。是者則能度。又諸煩惱中。無有想分別。味如貪慾者。又此貪慾最為
【現代漢語翻譯】 現代漢語譯本 束縛：貪慾就像盜賊一樣，但眾生卻看不到它的罪惡。貪慾常常在柔順美好的事物中出現，所以被稱為『深惡』。眾生的心容易生起貪慾，甚至蚊子螞蟻都會在飲食和淫慾中產生貪慾。這種貪慾能通過各種因緣束縛人心，比如父母、兄弟姐妹、妻子兒女以及財物等等。 眾生因為飲食、淫慾等貪慾矇蔽內心，所以會不斷受生。如果貪戀禪定，就會生到上界。貪慾也能促成和合，世間萬物所喜好的各不相同，貪慾的和合就像乾燥的沙子遇到水后互相粘連一樣。 在生死輪迴中，貪愛是其中的滋味。就像經文所說，對色產生味著，是因為色能帶來喜悅和快樂。如果沒有貪慾，就不會覺得有滋味；沒有滋味，就能迅速斷除生死輪迴。貪慾與解脫是相互違背的。為什麼這麼說呢？因為眾生都貪戀欲樂和禪定樂，所以不喜歡解脫。 隨著斷除貪慾的程度，就能轉變為快樂。就像經文所說，隨著遠離慾望，就能獲得更深的快樂。經文又說，如果想要獲得各種快樂，就應當捨棄一切慾望；捨棄一切慾望，就能獲得究竟常樂。如果想要獲得更大的快樂，就應當捨棄小的快樂；捨棄小的快樂，就能獲得無量的快樂。 經文又說，智者沒有比遠離貪愛之心更好的利益了。隨著內心遠離貪愛，就能滅除各種苦惱。貪慾會損害善法。為什麼這麼說呢？因為深深貪著的人，就不會顧及戒律、種姓、教法、威儀和名聲，不接受教化，看不到衰敗和災禍，不考慮罪過和福報，就像瘋狂和醉酒的人一樣，不知道好壞，也像盲人一樣看不到利益。就像經文所說，貪慾使人看不到利益，貪慾使人不認識正法，就像盲人一樣愚昧無知，因為不能去除貪慾。 經文又說，貪慾就像大海一樣，無邊無底，波浪洶涌，充滿惡蟲和羅剎（惡鬼）。這樣的危險，沒有人能夠渡過，只有依靠清凈戒律的船，憑藉正見的風力，以佛為偉大的船師，才能指示正確的道路。如果按照所說的修行，就能渡過貪慾的苦海。在各種煩惱中，沒有哪一種能像貪慾一樣讓人覺得有滋味。這種貪慾是最為嚴重的。
【English Translation】 English version Bondage: Greed is like a thief, yet sentient beings do not see its evil. Greed often manifests through pleasant and beautiful things, hence it is called 'deep evil'. Sentient beings' minds easily give rise to greed; even mosquitoes and ants generate greed in food and sexual desire. This greed can bind people's hearts through various causes and conditions, such as parents, siblings, spouses, children, and possessions. Sentient beings, with their minds obscured by greed for food, sexual desire, and the like, are subject to continuous rebirth. If they crave meditative states (dhyana), they will be born in the higher realms. Greed can also create harmony; the desires of the world vary, and the harmony of greed is like dry sand sticking together when it encounters water. In the cycle of birth and death (samsara), craving is the flavor. As the sutras say, attachment to form arises because form brings joy and pleasure. Without greed, there would be no flavor; without flavor, one can quickly cut off the cycle of birth and death. Greed is contrary to liberation (moksha). Why is this? Because sentient beings are attached to the pleasures of desire and the pleasures of meditation, they do not delight in liberation. As greed is diminished, it transforms into joy. As the sutras say, as one departs from desire, one obtains deeper joy. The sutras also say, 'If you wish to obtain all kinds of joy, you should abandon all desires; by abandoning all desires, you can obtain ultimate and constant joy. If you wish to obtain great joy, you should abandon small joys; by abandoning small joys, you can obtain immeasurable joy.' The sutras also say, 'The wise have no greater benefit than a mind free from greed and craving. As the mind departs from greed and craving, it extinguishes all suffering.' Greed harms wholesome qualities. Why is this? Because those who are deeply attached to greed disregard precepts (sila), lineage (jati), teachings (dharma), demeanor (iryapatha), and reputation (kirti); they do not accept instruction, do not see decline and misfortune, and do not consider sin and merit. They are like madmen or drunkards, not knowing good from bad, and like blind men, not seeing benefit. As the sutras say, 'Greed does not see benefit, greed does not recognize the Dharma, like a blind man, ignorant and without wisdom, because he does not eliminate greed.' The sutras also say, 'Greed is like a vast ocean, without shore or bottom, with turbulent waves, filled with evil creatures and rakshasas (demons). Such dangers, no one can cross, but by dwelling in the boat of pure precepts, with the wind power of right view, with the Buddha as the great boatman, able to show the right path. If one practices as taught, one can cross over.' Among all afflictions (kleshas), none is as flavorful as greed. This greed is the most severe.
難斷。如經中說。二愿難斷。一得。二壽。問曰。貪慾有如是過。云何當知貪慾者相。答曰。多貪慾者。喜樂女色及花香瓔珞伎樂歌舞。到淫女家飲食聚會。喜大眾集及諸戲具。喜隨愛語心常歡喜。面色和澤先意問訊。含笑語言難忿易悅。多憐愍心身體便疾。性多躁動自深著身。如是等名多貪慾相。是相皆與系性相順。是故難斷。又一切貪慾究竟皆苦。所以者何。所貪愛事必當離散。離散因緣必有憂苦。如說天人皆樂色貪色喜色著色。是色壞時憂悲心悔。受想行識亦如是。又佛于處處經中說種種喻。呵此貪慾。謂能害慧命故說為毒。在心即苦故名為刺。能斷善根故名為刀。能燒身心故說為火。能生諸苦故名為怨。從心中生故名內賊。以難拔故名為深根。能污名聞故名淤泥。障善道故名曰妨礙。內疼惱故名箭入心。起諸惡故名不善根。注生死海故名為河。劫盜善財故名為賊。貪慾有如是等無量過患。是故應斷。
斷貪品第一百二十五
問曰。貪慾有如是過。當云何斷。答曰。以不凈觀等遮。無常觀等斷。問曰。有人覺無常故更增貪慾。此事云何。答曰。若人能知一切無常。則無貪慾。如經中說。善修無常想故。則能破壞一切欲貪色無色貪一切戲掉憍慢無明。又若人能見世間皆苦苦因緣貪。此貪則斷。又若人
常念我必應受生老病死。是貪則斷。又若得凈樂則舍不凈樂。如得初禪則舍欲愛。又見貪慾過是則能斷。過如先說又多聞等慧增長故。能斷貪慾。以智慧性破煩惱故。又善因緣具足則貪慾斷。謂凈持戒等。十一定具后道諦中當說。又色智等法智等諸方便。佛為大醫。諸同學為給使。正法為藥。自如說行為將息。則貪慾病斷。如有知病人三事具足病則時愈。問曰。如經中說。以不凈除貪法。何故說不凈等及無常等耶。答曰。一切佛法皆為破諸煩惱。然各有勝力。初以不凈遮貪。后以無常智斷。又以不凈除粗貪慾。是多人所知。貪使細故以無常斷。又但一經中作如是說。諸經中亦說余法能斷。如是因緣則貪慾斷。
瞋恚品第一百二十六
論者言。瞋恚相者。若瞋此人慾令失滅。愿使他人打縛殺害。一向棄捨永不欲見。是瞋名波羅提伽。義言重瞋。有瞋但欲毀罵鞭打他人名違欣婆。義言中瞋。有瞋不欲舍離。或從憎愛妻子中生。名拘盧陀。義言下瞋。有瞋常染污心名為摩叉。義言不報恨。有瞋在心不捨。要欲還報。名憂波耶呵。義言報恨。有瞋急執一事種種教誨終不欲舍。如師子渡河取彼岸相。至死不轉名波羅陀含。義言專執。有瞋見他得利心生嫉妒。名為伊沙。有瞋常喜諍訟。心口剛強。名三藍披。義言忿諍
【現代漢語翻譯】 現代漢語譯本 常唸誦我，必能應驗，脫離生老病死之苦。如果存在貪慾，就應當斷除。如果獲得了清凈的快樂，就應當捨棄不凈的快樂。例如，獲得了初禪，就應當捨棄對欲界的愛戀。如果認識到貪慾的過患，就能斷除貪慾。貪慾的過患如前所述，並且通過多聞等智慧的增長，也能斷除貪慾。因為智慧的本效能夠破除煩惱。此外，如果具備良好的因緣，貪慾也能斷除，例如清凈地持戒等等。這十一種決定性的條件，將在後面的道諦中詳細說明。此外，色智等法智等各種方便法門，佛陀就像偉大的醫生，諸位同學就像侍者，正法就像藥物，自己如法修行就像調養身體，這樣貪慾的疾病就能斷除。如果有人知道病人具備這三種條件，疾病就能及時痊癒。有人問：『如果經書中說，用不凈觀來去除貪慾，為什麼還要說不凈觀等以及無常觀等呢？』回答說：『一切佛法都是爲了破除各種煩惱，但各有側重。最初用不凈觀來遮止貪慾，之後用無常的智慧來斷除貪慾。』此外，用不凈觀去除粗重的貪慾，這是很多人都知道的。因為貪慾的習氣很細微，所以用無常觀來斷除。而且只在一部分經書中這樣說，其他經書中也說了其他方法能夠斷除貪慾。通過這些因緣，貪慾就能斷除。
瞋恚品第一百二十六
論者說，瞋恚的相狀是：如果嗔恨這個人，就希望他失落毀滅，希望別人打罵捆綁殺害他，完全拋棄他，永遠不想見到他。這種嗔恨叫做波羅提伽（重瞋）。還有一種嗔恨，只是想譭謗謾罵鞭打他人，叫做違欣婆（中瞋）。還有一種嗔恨，不想舍離，或者從憎恨愛戀妻子中產生，叫做拘盧陀（下瞋）。還有一種嗔恨，常常染污內心，叫做摩叉（不報恨）。還有一種嗔恨，藏在心裡不肯捨棄，一定要報復，叫做憂波耶呵（報恨）。還有一種嗔恨，緊急地執著一件事，種種教誨最終也不肯捨棄，就像獅子渡河，取對岸的標誌，至死也不改變，叫做波羅陀含（專執）。還有一種嗔恨，看到別人得到利益，心裡產生嫉妒，叫做伊沙。還有一種嗔恨，常常喜歡爭論訴訟，心口都非常剛強，叫做三藍披（忿諍）。
【English Translation】 English version Constantly reciting my name will surely bring response, freeing you from the suffering of birth, aging, sickness, and death. If greed exists, it should be severed. If pure joy is attained, impure joy should be abandoned. For example, if the first Dhyana (初禪) is attained, attachment to the desire realm should be abandoned. If the faults of greed are recognized, greed can be severed. The faults of greed have been previously described, and through the increase of wisdom from learning and other sources, greed can also be severed. Because the nature of wisdom can destroy afflictions. Furthermore, if good causes and conditions are complete, greed can be severed, such as purely upholding the precepts, etc. These eleven definitive conditions will be explained in detail in the Path Truth (道諦) later. Moreover, various skillful means such as the wisdom of form (色智) and the wisdom of Dharma (法智), the Buddha is like a great physician, the fellow practitioners are like attendants, the Right Dharma is like medicine, and practicing according to the teachings is like taking care of one's body, then the disease of greed can be severed. If one knows that a patient possesses these three conditions, the disease will be cured in time. Someone asks: 'If the scriptures say to use the contemplation of impurity to remove greed, why also speak of the contemplation of impurity and the contemplation of impermanence, etc.?' The answer is: 'All Buddhist teachings are for destroying various afflictions, but each has its emphasis. Initially, the contemplation of impurity is used to restrain greed, and later, the wisdom of impermanence is used to sever greed.' Furthermore, the contemplation of impurity is used to remove gross greed, which is known by many. Because the habit of greed is subtle, the contemplation of impermanence is used to sever it. Moreover, it is only said in some scriptures, while other scriptures also say that other methods can sever greed. Through these causes and conditions, greed can be severed.
Chapter One Hundred and Twenty-Six: Anger
The commentator says that the characteristics of anger are: if one is angry with someone, one wishes for their downfall and destruction, wishes for others to beat, bind, and kill them, completely abandon them, and never want to see them again. This kind of anger is called Palatigha (波羅提伽) (heavy anger). There is also anger that only wants to slander, scold, and whip others, called Vikshambha (違欣婆) (medium anger). There is also anger that does not want to abandon, or arises from hatred and love for one's wife, called Kruddha (拘盧陀) (lower anger). There is also anger that constantly pollutes the mind, called Maksha (摩叉) (unresentful). There is also anger that is hidden in the heart and not abandoned, and one must take revenge, called Upayasha (憂波耶呵) (resentful). There is also anger that urgently clings to one thing, and no matter how much one is taught, one will never abandon it, like a lion crossing a river, taking the mark on the other shore, and never changing until death, called Palatadham (波羅陀含) (stubborn). There is also anger that arises from jealousy when seeing others gain benefits, called Irshya (伊沙). There is also anger that constantly likes to argue and litigate, and is very rigid in both mind and speech, called Trambha (三藍披) (wrathful).
。有瞋若師長教戒而返拒逆。名頭和遮。義言佷戾。有瞋若得少許不適意事則心惱亂。名阿羼提。義言不忍。有瞋言不柔軟。常喜頻蹙不能和顏。先意語言。名阿婆詰略。義言不悅。有瞋于同止中常喜罵詈。名阿搔羅沽。義言不調。有瞋以身口意觸惱同學。名為勝耆。義言惱觸。有瞋常喜彈呵好呰毀物。名登單那他。義言難可。是瞋二種。或因眾生或不因眾生。因眾生名為重罪。又上中下分別九品。又因九惱分別為九。無事橫瞋是為第十。是名瞋相。問曰。瞋云何生。答曰。從不適意苦惱事生。又不能正知苦受性故。則瞋恚生。或從呵罵鞭打等生。或與惡人同事則瞋恚生。如屠獵師等。或智力劣弱故瞋恚生。如樹枝條為風所動。或久集瞋使乃至成性。故瞋恚生。或從屠獵毒蛇中來故瞋恚生。或喜念他過故瞋恚生。如九惱中說。或隨時節故瞋恚生。如十歲人等。或以種類故瞋恚生。如毒蛇等。或以方處故瞋恚生。如康衢國等。又先說貪生因緣。與此相違則瞋恚生。又計我心憍慢熾盛。及深著物。如是等緣則瞋恚生。問曰。是瞋有何等過。答曰。經中說瞋為重罪于貪慾。故名為易解而實難解。但不如貪久隨逐心。又瞋為兩惱。我自燒惱而後燒人。又瞋定為地獄。以從瞋起業多墮地獄故。又瞋能壞善福。謂施戒忍是三皆從慈
【現代漢語翻譯】 現代漢語譯本： 如果因為師長的教誨勸誡而反抗頂撞，這被稱為『頭和遮』（Tou he zhe），意思是『佷戾』（hen li，不順從，乖張）。如果因為遇到一點點不順心的事情就心煩意亂，這被稱為『阿羼提』（A chan ti），意思是『不忍』。如果說話不柔和，經常皺眉頭，不能和顏悅色，總是搶先說話，這被稱為『阿婆詰略』（A po jie lüe），意思是『不悅』。如果經常在同住的人中謾罵，這被稱為『阿搔羅沽』（A sao luo gu），意思是『不調』。如果用身、口、意去觸惱同學，這被稱為『勝耆』（Sheng qi），意思是『惱觸』。如果經常喜歡彈射呵斥，喜歡挑剔毀壞東西，這被稱為『登單那他』（Deng dan na ta），意思是『難可』。瞋恨有兩種，一種是因眾生而起，一種不是因眾生而起。因眾生而起的瞋恨是重罪。又分為上、中、下九品。又因為九惱而分為九種。無緣無故地發怒是第十種。這些就是瞋恨的表現。 問：瞋恨是如何產生的？ 答：從不順心、苦惱的事情產生。又因為不能正確認識苦受的本性，所以產生瞋恚。或者從呵斥、謾罵、鞭打等產生。或者與惡人共事，就會產生瞋恚，比如屠夫、獵人等。或者因為智力低下，所以產生瞋恚，就像樹枝被風吹動一樣。或者長期積累瞋恨的習性，乃至成為本性，所以產生瞋恚。或者從屠夫、獵人、毒蛇等處來，所以產生瞋恚。或者喜歡唸叨別人的過錯，所以產生瞋恚，就像九惱中所說的那樣。或者因為時節的原因，所以產生瞋恚，比如十歲的小孩等。或者因為種類的原因，所以產生瞋恚，比如毒蛇等。或者因為地方的原因，所以產生瞋恚，比如康衢國等。又先前所說的貪慾產生的因緣，與此相反，就會產生瞋恚。又因為計較自我，內心驕慢熾盛，以及深深執著於事物，像這些因緣都會產生瞋恚。 問：瞋恨有什麼過患？ 答：經典中說，瞋恨是比貪慾更重的罪過，所以說它容易理解，但實際上難以解除。只是不如貪慾那樣長久地跟隨內心。而且瞋恨是兩方面的煩惱，先燒惱自己，然後燒惱別人。而且瞋恨必定會導致地獄，因為從瞋恨產生的業大多會墮入地獄。而且瞋恨能破壞善福，所說的佈施、持戒、忍辱這三者都是從慈悲心出發的。
【English Translation】 English version: If one resists and opposes the teachings and admonishments of teachers and elders due to anger, it is called 'Tou he zhe' (頭和遮), meaning 'obstinacy' (hen li, 不順從，乖張). If one becomes upset and disturbed by even a slight unpleasantness, it is called 'A chan ti' (阿羼提), meaning 'impatience'. If one's speech is not gentle, one often frowns, cannot be amiable, and always speaks preemptively, it is called 'A po jie lüe' (阿婆詰略), meaning 'displeasure'. If one frequently scolds and curses among fellow residents, it is called 'A sao luo gu' (阿搔羅沽), meaning 'discord'. If one annoys fellow practitioners with body, speech, and mind, it is called 'Sheng qi' (勝耆), meaning 'annoyance'. If one frequently flicks, scolds, and delights in criticizing and destroying things, it is called 'Deng dan na ta' (登單那他), meaning 'difficult to please'. There are two types of anger: one arises from sentient beings, and the other does not. Anger arising from sentient beings is a grave offense. It is further divided into nine grades: upper, middle, and lower. It is also divided into nine types based on the nine annoyances. Groundless anger is the tenth type. These are the manifestations of anger. Question: How does anger arise? Answer: It arises from unpleasant and distressing events. Furthermore, anger arises because one cannot correctly perceive the nature of suffering. Or it arises from scolding, cursing, whipping, and the like. Or anger arises from associating with evil people, such as butchers and hunters. Or anger arises from weak intelligence, like branches swayed by the wind. Or anger arises from the long accumulation of anger, even becoming a habit. Or anger arises from butchers, hunters, poisonous snakes, and the like. Or anger arises from dwelling on the faults of others, as mentioned in the nine annoyances. Or anger arises from the season, such as in ten-year-olds. Or anger arises from the species, such as poisonous snakes. Or anger arises from the location, such as the country of Kangqu. Furthermore, the causes of greed mentioned earlier, when reversed, give rise to anger. Also, anger arises from self-centeredness, intense pride, and deep attachment to things. These are the causes of anger. Question: What are the faults of anger? Answer: The sutras say that anger is a greater offense than greed, so it is said to be easy to understand but difficult to resolve. However, it does not follow the mind as persistently as greed. Moreover, anger is a two-sided affliction, first burning oneself and then burning others. Furthermore, anger inevitably leads to hell, because the actions arising from anger mostly lead to hell. Moreover, anger destroys good fortune, namely generosity, morality, and patience, all of which arise from compassion.
等生。瞋與慈相違故名能壞。又從瞋起業皆受惡名。又從瞋起業。后皆心悔。又瞋恨者無憐愍。故名曰兇暴。眾生常苦而復瞋惱。如瘡如火。又經中自說瞋過。謂多瞋者形色醜陋。臥覺不安心常怖畏。人所不信等。問曰。多瞋恚者有何等相。答曰心口剛強常不歡悅。頻蹙難近面色不和。易忿難解常喜恚根。喜于諍訟。嚴飾兵器朋黨惡友。憎惡善人為人粗獷。不諦思慮少於慚愧。有如是等名瞋恚相。是相皆為憎惡他人是故應斷。問曰。當云何斷。答曰。常修慈悲喜捨瞋恚則斷。又見瞋過患。是則能斷。又得真智瞋恚則斷。又以忍力故瞋恚則斷。問曰。何謂忍力。答曰。若能忍他呵罵等苦。是人得善法福。亦不得從不忍生惡。是忍辱力。又行忍者名為沙門。以忍辱為道初門故。沙門法者。怒不報怒。罵不報罵。打不報打。又若比丘能忍則應出家法。又瞋恚者。非出家人法。出家人法忍辱是也。又若比丘形服異俗。而瞋心同則非所宜。又若行忍者則為已具慈悲功德。又修忍者能成自利。所以者何。為瞋恚者欲惱害人。而返自害。所有身口加惡於人。自所得惡過百千倍。故知瞋為大自損減。是故智者欲令自他得免大苦及大罪者應當行忍。問曰。云何能忍呵罵等苦。答曰。若人善修無常了達諸法念念生滅。罵者受者皆唸唸滅。是
【現代漢語翻譯】 現代漢語譯本 等生（眾生）。嗔（憤怒）與慈（慈悲）相互違背，因此被稱為『能壞』，因為它能破壞善行。而且，由嗔而產生的行為都會帶來惡名。此外，由嗔而產生的行為，事後都會讓人後悔。而且，嗔恨的人沒有憐憫之心，所以被稱為『兇暴』。眾生已經常受苦難，如果再有嗔惱，就像瘡口上加火一樣。經典中也自己闡述了嗔的過患，說多嗔的人形貌醜陋，睡不安穩，經常感到恐懼，不被人信任等等。問：多嗔恚的人有什麼樣的表現？答：心口強硬，常常不高興，眉頭緊鎖，難以接近，面色不和善，容易發怒，難以消解，總是喜歡懷著怒氣，喜歡爭鬥訴訟，喜歡裝飾兵器，結交惡友，憎恨善良的人，為人粗暴，不仔細思考，很少有慚愧之心。有這些表現的，就叫做嗔恚之相。這些相都是因為憎惡他人而產生的，所以應當斷除。問：應當如何斷除嗔恚呢？答：經常修習慈悲喜捨（四無量心），嗔恚自然就會斷除。又或者，看到嗔恚的過患，就能斷除嗔恚。又或者，獲得真正的智慧，嗔恚就能斷除。又或者，憑藉忍辱的力量，嗔恚就能斷除。問：什麼是忍辱的力量？答：如果能夠忍受他人呵斥、辱罵等痛苦，這個人就能獲得善法福報，也不會因為不能忍受而產生惡行，這就是忍辱的力量。而且，修行忍辱的人被稱為沙門（出家人），因為忍辱是進入佛道的第一個門檻。沙門的修行方法是，怒不還怒，罵不還罵，打不還打。而且，如果比丘（出家男子）能夠忍辱，才符合出家人的修行方法。而且，嗔恚的人，不符合出家人的修行方法，出家人的修行方法是忍辱。而且，如果比丘只是外表服飾與世俗不同，而內心充滿嗔恨，那是不合適的。而且，如果修行忍辱的人，就已經具備了慈悲的功德。而且，修習忍辱的人能夠成就自利，為什麼呢？因為嗔恚的人想要惱害別人，結果反而害了自己。所有身口加於他人的惡行，自己所得到的惡報會超過百千倍。所以要知道嗔恚是最大的自我損害。因此，聰明的人想要讓自己和他人都能免除大苦和大罪，就應當修行忍辱。問：如何才能忍受呵斥、辱罵等痛苦呢？答：如果一個人能夠好好地修習無常觀，了達一切諸法都是念念生滅的，那麼呵斥的人和被呵斥的人，都是念念生滅的，這
【English Translation】 English version Sentient beings. Anger is contrary to loving-kindness (慈, cí, compassion), hence it is called 'that which can destroy' because it destroys good deeds. Moreover, actions arising from anger all receive bad names. Furthermore, actions arising from anger are later regretted. Moreover, those who are hateful have no compassion, hence they are called 'violent'. Sentient beings are constantly suffering, and to be further angered is like adding fire to a wound. Moreover, the sutras themselves describe the faults of anger, saying that those who are often angry have ugly appearances, sleep restlessly, are constantly fearful, are not trusted by others, and so on. Question: What are the characteristics of those who are often angry? Answer: Their hearts and mouths are rigid, they are often unhappy, their brows are often furrowed, they are difficult to approach, their faces are unkind, they are easily angered, difficult to appease, always fond of harboring anger, fond of disputes and lawsuits, fond of decorating weapons, associating with bad friends, hating good people, being crude, not thinking carefully, and having little shame. Those who have these characteristics are called the characteristics of anger. These characteristics all arise from hating others, therefore they should be abandoned. Question: How should anger be abandoned? Answer: By constantly cultivating loving-kindness, compassion, joy, and equanimity (慈悲喜捨, sì wúliàng xīn, the four immeasurables), anger will naturally be abandoned. Or, by seeing the faults of anger, one can abandon anger. Or, by gaining true wisdom, anger can be abandoned. Or, by the power of patience, anger can be abandoned. Question: What is the power of patience? Answer: If one can endure the suffering of others' scolding, insults, etc., that person will gain good fortune and will not generate evil from intolerance. This is the power of patience. Moreover, those who practice patience are called Shramanas (沙門, monks), because patience is the first gate to entering the path of Buddhism. The practice of a Shramana is to not retaliate anger with anger, not retaliate insults with insults, not retaliate blows with blows. Moreover, if a Bhikshu (比丘, monk) can be patient, then he is in accordance with the practice of a renunciate. Moreover, those who are angry are not in accordance with the practice of a renunciate; the practice of a renunciate is patience. Moreover, if a Bhikshu's appearance and clothing are different from the laity, but his heart is filled with anger, that is not appropriate. Moreover, if one practices patience, then one has already possessed the merits of loving-kindness and compassion. Moreover, cultivating patience can achieve self-benefit. Why? Because those who are angry want to harm others, but end up harming themselves. All the evil actions of body and speech directed towards others will result in a hundred thousand times more evil for oneself. Therefore, know that anger is the greatest self-harm. Therefore, wise people who want to free themselves and others from great suffering and great sin should practice patience. Question: How can one endure the suffering of scolding, insults, etc.? Answer: If one can cultivate well the contemplation of impermanence (無常, wúcháng), understanding that all dharmas (法, fǎ, phenomena) are constantly arising and ceasing, then the one who scolds and the one who is scolded are both constantly ceasing. This
中何處應生瞋也。又善修空心故能忍辱。作如是念。諸法實空誰是罵者誰受罵者。又事若實則應忍受。我實有過。前人實語何故瞋耶。若事不實。彼人自當得妄語報。我何故瞋。又若聞惡罵當作是念。一切世間皆隨業受報。我昔必當集此惡業。今應償之。何故瞋耶。又若聞惡罵當自觀其過。由我受身身為苦器。故應受罵。又行忍者作如是念。萬物皆從眾因緣生。是惡罵苦。從耳識意識音聲等生。我於此中自有二分。他人唯有音聲。是則我罪分多。何故瞋耶。又我於此聲取相分別。故生憂惱即是我咎。又忍辱者不咎他人。所以者何。是瞋等過非眾生咎。眾生心病發故。不得自在。如治鬼師治鬼著者。但瞋于鬼不瞋病人。又是人勤行精進貪集善法。故不計他語。又念。諸佛及眾賢聖尚不免罵。如巧罵婆羅門等種種罵佛。如舍利弗等為婆羅門加諸毀辱。何況我等薄福人耶。又作此念。世間多惡不奪我命。已為大幸。況打罵耶。又作是念。此惡罵等於我無苦。易可忍受。如佛教比丘。若鐵鋸解身尚應忍受。何況罵耶。又此行者常厭生死。若得毀罵則證驗明了。轉增厭離舍惡行善。又是人。知不忍辱后受苦報。作如是念。寧受輕罵勿墮地獄。又是人深懷慚愧我為大人世尊弟子。修行道者。云何當起所不應作身口業耶。又聞行忍菩
【現代漢語翻譯】 現代漢語譯本 在什麼情況下應該產生嗔恨呢？此外，善於修習空性之心，就能忍辱。應當這樣思念：一切諸法實際上是空性的，誰是罵人的人？誰是受罵的人？如果事情是真實的，就應該忍受。我確實有錯，別人說的是實話，為什麼還要嗔恨呢？如果事情不是真實的，那個人自然會得到妄語的報應，我為什麼要嗔恨呢？如果聽到惡罵，應當這樣想：一切世間都隨著業力接受果報，我過去必定積累了這樣的惡業，現在應該償還，為什麼還要嗔恨呢？如果聽到惡罵，應當反省自己的過錯，因為我接受了這個身體，身體是痛苦的容器，所以應該受到辱罵。修行忍辱的人應當這樣思念：萬物都是從眾多因緣產生的，這惡罵的痛苦，是從耳識、意識、音聲等產生的，我在這其中自己佔了兩分，他人只有音聲，那麼我的罪過就更多，為什麼還要嗔恨呢？而且我對於這個聲音，執取了它的表相，加以分別，所以產生了憂愁煩惱，這就是我的過錯。修行忍辱的人不責怪他人，為什麼呢？因為嗔恨等等過錯，不是眾生的過錯，是眾生的心病發作，所以不能自主，就像驅鬼的法師，只是嗔恨鬼，而不嗔恨病人。這個人勤奮修行精進，努力積聚善法，所以不計較別人的話語。又想，諸佛以及眾多賢聖尚且不能免於被辱罵，例如善於辱罵的婆羅門等等，用各種方式辱罵佛陀，例如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等等，被婆羅門加以各種毀辱，更何況我們這些福薄的人呢？又這樣想，世間多有惡事，沒有奪走我的性命，已經是很幸運的了，何況只是打罵呢？又這樣想，這惡罵對於我來說沒有痛苦，很容易忍受，就像佛陀教導比丘（bhikṣu，佛教出家男眾），如果用鐵鋸肢解身體，尚且應該忍受，何況只是辱罵呢？而且這個修行人常常厭惡生死，如果得到毀罵，那麼就證明自己的修行是真實的，反而會更加厭離，捨棄惡行，行持善法。而且這個人，知道不忍辱以後會受到痛苦的果報，這樣想：寧願受到輕微的辱罵，也不要墮入地獄。而且這個人深深地懷著慚愧心，我是大人世尊（Śākyamuni，釋迦牟尼佛）的弟子，修行佛道的人，怎麼能做出不應該做的身口意業呢？又聽到修行忍辱的菩
【English Translation】 English version Under what circumstances should anger arise? Furthermore, cultivating a mind of emptiness enables one to practice patience. One should contemplate thus: all dharmas are in reality empty; who is the one who scolds, and who is the one who is being scolded? If the matter is true, then one should endure it. I truly have faults; the other person is speaking truthfully, so why be angry? If the matter is not true, that person will naturally receive the retribution for false speech; why should I be angry? Furthermore, if one hears evil scolding, one should think thus: all beings in the world receive retribution according to their karma. I must have accumulated this evil karma in the past; now I should repay it, so why be angry? Furthermore, if one hears evil scolding, one should examine one's own faults. Because I have received this body, and the body is a vessel of suffering, therefore I should receive scolding. One who practices patience should contemplate thus: all things arise from numerous causes and conditions. This suffering of evil scolding arises from ear consciousness, mind consciousness, sound, and so on. I myself have two parts in this; the other person only has the sound. Therefore, my fault is greater, so why be angry? Moreover, I grasp at the appearance of this sound and make distinctions, thus generating sorrow and vexation, which is my own fault. One who practices patience does not blame others. Why? Because faults such as anger are not the fault of sentient beings; it is because the mind-disease of sentient beings has arisen that they are not free. Just like a ghost-exorcist who treats a ghost-possessed person, he only hates the ghost and does not hate the patient. Furthermore, this person diligently practices vigor, striving to accumulate good dharmas, therefore he does not dwell on the words of others. Also, one should think: even the Buddhas and numerous sages are not exempt from being scolded, such as the Brahmins (brāhmaṇa, a member of the highest caste in traditional Hindu society) who are skilled at scolding, who scolded the Buddha in various ways. For example, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) and others were subjected to various insults by Brahmins, let alone us, who have little merit? Furthermore, one should think thus: there are many evils in the world; it is already great fortune that they have not taken my life, let alone just hitting and scolding? Furthermore, one should think thus: this evil scolding does not cause me suffering; it is easy to endure. Just as the Buddha taught the bhikṣus (bhikṣu, a Buddhist monk): even if one's body is sawn apart with an iron saw, one should still endure it, let alone just scolding? Moreover, this practitioner constantly loathes birth and death. If one receives abuse, then the verification is clear, and one will increase one's loathing, abandon evil deeds, and practice good deeds. Moreover, this person knows that if one does not practice patience, one will receive painful retribution in the future, and thinks thus: I would rather receive slight scolding than fall into hell. Moreover, this person deeply cherishes shame. I am a disciple of the great World Honored One (Śākyamuni, the historical Buddha), a practitioner of the Buddha's path. How can I create unwholesome actions of body, speech, and mind that should not be done? Furthermore, upon hearing of the Bodhi (bodhi, enlightenment) of practicing patience,
薩及帝釋等所得忍力。是故能忍。
無明品第一百二十七
論者言。隨逐假名名為無明。如說凡夫隨我音聲。是中實無我無我所。但諸法和合假名為人。凡夫不能分別故生我心。我心生即是無明。問曰。經中佛說不知過去世等名為無明。何故但說我心是耶。答曰。是過去等中。多人錯謬故。說是中不知名為無明。又經中解明名義。謂有所知故名為明。知何等法。謂色陰無常如實知無常。受想行識陰無常。如實知無常。與明相違名為無明。然則不明如實故名無明。問曰。若不明如實名無明者。木石等法應名無明。以不明如實故。答曰。不然。木石無心不能分別過去世等。無明能分別。故不同木石。問曰。無明名無法。如人目不見色。無不見法。是故但明無故名為無明。無別法也。答曰。不然。若無無明於五陰中妄計有人。及瓦石中生金想者。名為何等。故知邪分別性名無明。非明無故名無明也。又從無明因緣。有諸行等相續生。若無法者云何能生。問曰。若非明名無明者。今但除明一切諸法儘是無明。是故不以一法名為無明。答曰。是無明自相中說。不說余法。如言不善即說不善體。不說無記。無明亦爾。又雖稟人形。無人行故說名非人。如是此明雖有分別不能實知。故說無明。木石不爾。問曰。若說無色
【現代漢語翻譯】 現代漢語譯本 薩及帝釋（Sakra devanam Indra）等所獲得的忍耐力，因此他們能夠忍受。
無明品第一百二十七
論者說，追逐虛假的名字就叫做無明（Avidya）。例如說凡夫追逐『我』的聲音。實際上其中沒有『我』，也沒有『我所』。只是諸法和合，虛假地稱為人。凡夫不能分辨，所以產生『我』的心。『我』的心產生就是無明。問：經中佛說不知過去世等叫做無明，為什麼只說『我』的心是無明呢？答：因為在過去世等之中，很多人有錯謬，所以說對這些的無知叫做無明。而且經中解釋了『明』（Vidya）的含義，說有所知就叫做『明』。知道什麼法呢？知道色陰（Rupa-skandha）無常，如實地知道無常；受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）陰無常，如實地知道無常。與『明』相反的就叫做無明。那麼，不明白如實的道理就叫做無明。問：如果不明如實的道理就叫做無明，那麼木頭石頭等法也應該叫做無明，因為它們不明如實的道理。答：不是的。木頭石頭沒有心，不能分辨過去世等，而無明能夠分辨，所以和木頭石頭不同。問：無明是無法，就像人的眼睛看不見顏色，沒有看不見的法。所以只是因為沒有『明』，才叫做無明，沒有別的法。答：不是的。如果沒有無明，在五陰（Panca-skandha）中錯誤地認為有人，以及在瓦片石頭中產生金子的想法，這叫做什麼呢？所以知道邪惡的分別性叫做無明，不是因為沒有『明』才叫做無明。而且從無明因緣，有諸行等相續產生。如果沒有法，怎麼能夠產生呢？問：如果不是因為沒有『明』才叫做無明，那麼現在只要除去『明』，一切諸法都是無明。所以不能用一個法叫做無明。答：這是在無明自身的相中說的，不是說其他的法。例如說不善，就只說不善的本體，不說無記。無明也是這樣。而且雖然有人的形體，但沒有人（人的道德行為），所以叫做非人。這樣，這個『明』雖然有分別，但不能如實地知道，所以說無明。木頭石頭不是這樣。問：如果說沒有色
【English Translation】 English version The power of endurance obtained by Sakra devanam Indra (Ruler of the Devas) and others is why they are able to endure.
Chapter One Hundred and Twenty-Seven on Ignorance (Avidya)
The debater says that following after false names is called ignorance (Avidya). For example, it is said that ordinary people follow after the sound of 'I'. In reality, there is no 'I' and no 'mine'. It is only the aggregation of dharmas that is falsely called a person. Ordinary people cannot distinguish this, so they generate the mind of 'I'. The arising of the mind of 'I' is ignorance. Question: In the sutras, the Buddha said that not knowing the past lives etc. is called ignorance. Why do you only say that the mind of 'I' is ignorance? Answer: Because in the past lives etc., many people have misconceptions, so not knowing these is called ignorance. Moreover, the sutras explain the meaning of 'knowledge' (Vidya), saying that having knowledge is called 'knowledge'. What dharmas are known? Knowing that the form aggregate (Rupa-skandha) is impermanent, truly knowing that it is impermanent; the feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) aggregates are impermanent, truly knowing that they are impermanent. That which is contrary to 'knowledge' is called ignorance. Therefore, not understanding the truth is called ignorance. Question: If not understanding the truth is called ignorance, then wood, stones, and other dharmas should also be called ignorance, because they do not understand the truth. Answer: No. Wood and stones do not have a mind and cannot distinguish the past lives etc., while ignorance can distinguish, so it is different from wood and stones. Question: Ignorance is the absence of dharma, just like a person's eyes cannot see colors, there is no dharma that cannot be seen. Therefore, it is only because there is no 'knowledge' that it is called ignorance, there is no other dharma. Answer: No. If there were no ignorance, what would it be called when people mistakenly think there is a person in the five aggregates (Panca-skandha), and when they have the idea of gold in tiles and stones? Therefore, knowing the nature of evil discrimination is called ignorance, it is not called ignorance because there is no 'knowledge'. Moreover, from the condition of ignorance, there is the continuous arising of actions etc. If there were no dharma, how could they arise? Question: If it is not because there is no 'knowledge' that it is called ignorance, then now if we just remove 'knowledge', all dharmas are ignorance. Therefore, we cannot use one dharma to call it ignorance. Answer: This is spoken of in the self-nature of ignorance, not speaking of other dharmas. For example, when we say unwholesome, we only speak of the substance of unwholesome, not speaking of neutral. It is the same with ignorance. Moreover, although it has the form of a person, it does not have human conduct (human moral behavior), so it is called a non-person. Thus, although this 'knowledge' has discrimination, it cannot truly know, so it is called ignorance. Wood and stones are not like this. Question: If you say there is no form
無對無漏無為。皆是余說。無明何故不如是耶。答曰。或有此理。不善等中則不如是。問曰。有人言。但以明無故名無明。如室無光明則名為闇。答曰。世間有二種語。或明無故說名無明。或邪明故說名無明。明無故說無明者。如世間言盲不見色聾不聞聲。邪明故說無明者。如夜見杌樹生人想見人生杌樹想。又若人不能實知是事。故名不知。又邪心名煩惱。是諸行因緣阿羅漢斷故。無有無明因緣諸行。若非明名無明者。今阿羅漢無佛法中明。應名無明。若有無明非阿羅漢。當知別有無明體性。邪心是也。是邪是無明分為一切煩惱。所以者何。一切煩惱皆邪行故。又一切煩惱覆蔽人心。皆為盲冥。如說貪慾不見法貪慾不見福。能受此貪者皆名為盲冥。恚癡亦如是。又從一切煩惱生諸行。而經中說從無明生行。故知一切煩惱皆名無明。又不見空者常有無明。但垢無明是諸行因緣。又邪明故說無明。未見空者常是邪明。故知無明分為一切煩惱。問曰。無明云何生。答曰。若聞思邪因則無明生。如有陀羅驃有有分者有精神。諸法不念念滅無有後身。音聲及神是常。草木等有心。欲成如是等邪執則無明生。或從邪因故無明生。謂親近惡友聽聞邪法邪念邪行。是四邪因故無明生。又生余煩惱因緣。皆是生無明因。又從無明因故無明
【現代漢語翻譯】 現代漢語譯本 無對治、無煩惱、無為法，這些都是（佛陀）另外的說法。為什麼無明不是這樣呢？回答說：或許有這種道理，但在不善等情況中就不是這樣了。問：有人說，僅僅因為光明消失了才叫做無明，就像房間里沒有光明就叫做黑暗。回答說：世間有兩種說法，一種是光明消失了所以叫做無明，另一種是錯誤的認知導致叫做無明。光明消失了所以叫做無明，就像世間說盲人看不見顏色，聾子聽不見聲音。錯誤的認知導致叫做無明，就像夜晚看見樹樁，卻產生是人的想法；看見人，卻產生是樹樁的想法。又如果人不能如實地瞭解事情的真相，所以叫做不知。又邪惡的心念叫做煩惱，是諸行的因緣。阿羅漢斷除了這些，所以沒有無明作為因緣產生諸行。如果不是因為沒有光明才叫做無明，那麼現在阿羅漢沒有佛法中的光明，應該叫做無明。如果存在無明，但不是阿羅漢，應當知道另外有無明的體性，那就是邪惡的心念。這種邪惡就是無明，它分化為一切煩惱。為什麼這樣說呢？因為一切煩惱都是邪惡的行為。而且一切煩惱都遮蔽人心，使人盲昧。就像經文所說，貪慾使人看不見法，貪慾使人看不見福報。能夠接受這種貪慾的人都叫做盲昧。嗔恚和愚癡也是這樣。而且從一切煩惱產生諸行，而經中說從無明產生行，所以知道一切煩惱都叫做無明。又看不見空性的人常常有無明。只有染污的無明才是諸行的因緣。又因為錯誤的認知才叫做無明，沒有見到空性的人常常是錯誤的認知。所以知道無明分化為一切煩惱。問：無明是如何產生的？回答說：如果聽聞、思考邪惡的因，那麼無明就會產生。比如有人認為陀羅驃（dravya，實體）是有實體的，有有分者（bhāgin，部分）有精神，諸法不念念滅，沒有後世，音聲和神是常存的，草木等有心。想要形成像這樣的邪惡執著，那麼無明就會產生。或者從邪惡的因緣，所以無明產生。就是親近惡友，聽聞邪法，邪念，邪行。這四種邪惡的因緣，所以無明產生。又產生其他煩惱的因緣，都是產生無明的因。又從無明作為因，所以產生無明。
【English Translation】 English version 'Without counterpart, without defilement, without conditioned phenomena' – all these are other sayings. Why is ignorance not like this? The answer is: Perhaps there is such a reason, but it is not so in the case of unwholesome things, etc. Question: Someone says, 'It is only because there is no light that it is called ignorance, just as a room without light is called darkness.' Answer: There are two kinds of speech in the world. Sometimes it is said to be ignorance because there is no light, and sometimes it is said to be ignorance because of wrong understanding. When it is said to be ignorance because there is no light, it is like saying in the world that a blind person cannot see colors and a deaf person cannot hear sounds. When it is said to be ignorance because of wrong understanding, it is like seeing a tree stump at night and thinking it is a person, or seeing a person and thinking it is a tree stump. Also, if a person cannot truly know the truth of things, it is called ignorance. Furthermore, evil thoughts are called afflictions, which are the causes of actions (samskaras). Because the Arhat has cut off these, there are no actions caused by ignorance. If it is not because there is no light that it is called ignorance, then now the Arhat does not have the light of the Buddha's teachings, so he should be called ignorant. If there is ignorance but it is not an Arhat, then know that there is another nature of ignorance, which is evil thought. This evil is ignorance, and it is divided into all afflictions. Why is this so? Because all afflictions are evil actions. Moreover, all afflictions cover and obscure people's minds, making them blind and ignorant. As it is said, greed does not see the Dharma, and greed does not see blessings. Those who can accept this greed are all called blind and ignorant. Anger and delusion are also like this. Furthermore, actions arise from all afflictions, and the sutras say that actions arise from ignorance, so it is known that all afflictions are called ignorance. Also, those who do not see emptiness always have ignorance. Only defiled ignorance is the cause of actions. Also, it is called ignorance because of wrong understanding, and those who have not seen emptiness always have wrong understanding. Therefore, it is known that ignorance is divided into all afflictions. Question: How does ignorance arise? Answer: If one hears and thinks about evil causes, then ignorance arises. For example, if someone believes that dravya (entity) has substance, that bhāgin (part) has spirit, that dharmas do not perish moment by moment, that there is no afterlife, that sound and spirit are permanent, and that plants and trees have minds. If one wants to form such evil attachments, then ignorance will arise. Or, ignorance arises from evil causes, such as associating with bad friends, hearing evil teachings, having evil thoughts, and engaging in evil actions. These four evil causes give rise to ignorance. Furthermore, the causes that give rise to other afflictions are all causes that give rise to ignorance. Also, ignorance arises from ignorance as a cause.
生。如從麥生麥從稻生稻。如是隨計眾生則無明生。又經中說。從邪念因緣則無明生。邪念即是無明別名。謂見有人先生人念。后明瞭故名為無明。是二先後相助相生。如從樹生果從果生樹。問曰。無明有何等過。答曰。一切衰惱皆由無明。所以者何。從無明生貪等煩惱。從煩惱起不善業。從業受身。受身因緣得種種衰惱。如經中說。謂無明所覆愛結所繫。受諸有身。又師子吼經中說。諸取皆以無明為本。又偈說。所有諸惡處。若今世後世皆無明為本。故從貪慾起一切煩惱過。皆由無明有。以從無明生一切煩惱故。凡夫以無明故。受五陰不凈無常苦空無我。何有智者受此諸苦。又正思惟故。能捨五陰。如經中說。若知我心是邪顛倒則不復生。故知以無明因緣故縛。明因緣故解。又世間眾生以無明力故。貪求少味不見多過。如蛾投火如魚吞鉤。眾生亦爾。現貪少味不顧多過。又外道經典所生邪見。說無罪福等皆是無明。又諸惡道皆因不善。不善皆是無明。又邪見起業多墮地獄。邪見皆由無明故生。又佛為世尊一切智人三界大師。真凈行者及聖弟子等。諸外道輩不能別知。如真寶珠盲者棄之。此皆無明過也。又一切眾生所有衰惱敗壞等事。皆由無明。一切利益成就增長。皆由於明。若增長無明究竟必墮阿鼻地獄。如劫初人
【現代漢語翻譯】 現代漢語譯本 生。比如從麥子生出麥子，從稻子生出稻子。同樣，隨著計度眾生，則無明產生。又有經中說，從邪念的因緣，則無明產生。邪念就是無明的別名，意思是看見有人先出生，然後才明白事理，所以稱為無明。這二者先後互相幫助，互相產生，就像從樹生出果實，從果實生出樹木一樣。 問：無明有什麼過患？ 答：一切衰敗和煩惱都由無明引起。為什麼呢？因為從無明產生貪等煩惱，從煩惱產生不善的業，從業而承受身體，承受身體的因緣導致種種衰敗和煩惱。如經中所說，被無明所覆蓋，被愛結所束縛，承受各種有身。又《師子吼經》中說，各種執取都以無明為根本。又有偈頌說，所有各種惡處，無論是今世還是後世，都以無明為根本。所以從貪慾產生的一切煩惱過患，都由於無明而有，因為從無明產生一切煩惱。凡夫因為無明，承受五陰（色、受、想、行、識）的不凈、無常、苦、空、無我，哪裡有智者會承受這些痛苦呢？ 又因為正確的思惟，能夠捨棄五陰。如經中所說，如果知道我的心是邪惡顛倒的，就不會再生起。所以知道以無明的因緣故被束縛，以明（智慧）的因緣故解脫。又世間眾生因為無明的力量，貪求少許的滋味，卻看不見眾多的過患，就像飛蛾撲火，像魚兒吞鉤。眾生也是這樣，現在貪圖少許的滋味，卻不顧及眾多的過患。又外道經典所產生的邪見，說沒有罪福等，這些都是無明。 又各種惡道都因為不善，不善都是無明。又邪見產生惡業，多會墮入地獄，邪見都是由無明而生。又佛是世尊、一切智人、三界大師、真凈行者以及聖弟子等，各種外道之輩不能分辨認知，就像真正的寶珠被盲人丟棄一樣，這些都是無明的過患。又一切眾生所有的衰敗、煩惱、敗壞等事，都由於無明，一切利益、成就、增長，都由於明（智慧）。如果增長無明，最終必定墮入阿鼻地獄，就像劫初的人一樣。
【English Translation】 English version Birth. For example, wheat is born from wheat, and rice is born from rice. Likewise, according to the calculation of sentient beings, ignorance (Avidya) arises. Moreover, it is said in the scriptures that ignorance arises from the causes and conditions of wrong thoughts. Wrong thought is another name for ignorance, meaning seeing someone born first and then understanding things later, hence it is called ignorance. These two help each other and arise together, like fruit arising from a tree and a tree arising from fruit. Question: What are the faults of ignorance? Answer: All decline and affliction arise from ignorance. Why? Because from ignorance arise afflictions such as greed, from afflictions arise unwholesome karma, and from karma one receives a body. The causes and conditions of receiving a body lead to various declines and afflictions. As it is said in the scriptures, being covered by ignorance and bound by the knot of love, one receives various embodied existences. Moreover, in the Simhanada Sutra (Lion's Roar Sutra), it is said that all grasping has ignorance as its root. Furthermore, a verse says, 'All evil destinies, whether in this life or the next, have ignorance as their root.' Therefore, all the faults of affliction arising from greed are due to ignorance, because all afflictions arise from ignorance. Because of ignorance, ordinary people endure the impurity, impermanence, suffering, emptiness, and non-self of the five skandhas (form, feeling, perception, mental formations, and consciousness). What wise person would endure these sufferings? Moreover, because of correct contemplation, one can abandon the five skandhas. As it is said in the scriptures, 'If one knows that my mind is perverse and inverted, it will not arise again.' Therefore, know that one is bound by the cause and condition of ignorance and liberated by the cause and condition of wisdom (Vidya). Furthermore, sentient beings in the world, because of the power of ignorance, crave a little taste but do not see the many faults, like a moth flying into a flame, like a fish swallowing a hook. Sentient beings are also like this, presently craving a little taste but not considering the many faults. Moreover, the wrong views produced by non-Buddhist scriptures, saying there is no merit or demerit, are all ignorance. Furthermore, all evil destinies are due to unwholesomeness, and unwholesomeness is all ignorance. Moreover, wrong views produce evil karma, and one often falls into hell. Wrong views all arise from ignorance. Furthermore, the Buddha, as the World Honored One, the All-Knowing One, the Master of the Three Realms, the truly pure practitioner, and the noble disciples, cannot be distinguished and recognized by various non-Buddhists, just like a true jewel being discarded by a blind person. These are all faults of ignorance. Moreover, all the declines, afflictions, and deteriorations of all sentient beings are due to ignorance, and all benefits, achievements, and growth are due to wisdom. If ignorance increases, one will ultimately fall into Avici Hell, like the people at the beginning of the kalpa.
不知味是虛妄。而生貪著故失色力壽命等事。當知皆由無明忘失諸利。又此無明但真智斷。貪等不爾。又貪心中無恚。恚心中無貪。無明在一切心中。及不修慧人無明常在心中。又諸煩惱中無明最強。如經中說無明罪重亦難除解。又無明是十二因緣根本。若無無明則諸業不集不成。何以知之。諸阿羅漢無眾生相。無無明故諸業不能整合。業不集故識等諸分不能復生。故知無明是諸苦本。又現見貪著此不凈身。亦于無常中生常想。猶若空卷以誑小兒。亦如幻師能現前誑人。令見土為金。又俗言。愚人現以罪加而可以言誑。世間亦爾。眼見不凈而為其所誑。又諸心法念念盡滅。取相故生。色滅盡已癡故取相。于聲等中亦復如是。是故難解。此皆無明之過。問曰。多無明人有何等相。答曰。是人于畏處不畏。喜處不喜。憎惡善人愛樂惡人。倒取人意。常喜反戾堅執邪事。少於慚愧不顧嫌疑。不能悅彼。亦自難悅。不能親附。亦難親近。愚騃無識。好弊垢衣。樂處黑闇及不凈處。自大自貴喜輕蔑人。不以道理自顯功德。過不知過利不識利。不好凈潔亦無威儀。拙於語言常喜恚恨。僻取他教而深貪著。學誦難得既得易失。設有所得不能解義。設有所解則復邪僻。如是等相皆由無明。故知無明有無量過。是故應斷。問曰。當云何斷
【現代漢語翻譯】 現代漢語譯本 不知味就是虛妄的。因為產生貪戀執著，所以會失去色相、力量、壽命等等。應當知道這些都是由於無明（avidyā，對事物真相的迷惑）而忘記了各種利益。而且這無明只能通過真正的智慧來斷除，貪婪等等則不是這樣。而且貪婪的心中沒有嗔恨，嗔恨的心中沒有貪婪。無明存在於一切心中，不修習智慧的人，無明常常存在於心中。而且各種煩惱中，無明最為強大。如經中所說，無明的罪過深重，也難以消除理解。而且無明是十二因緣的根本。如果沒有無明，那麼各種業就不會聚集，也不會形成。憑什麼知道這一點呢？因為阿羅漢（arhat，已證得涅槃的聖者）沒有眾生之相，因為沒有無明，所以各種業不能聚集形成。業不聚集，所以識等等各種組成部分不能再次產生。所以知道無明是各種痛苦的根本。而且現在看到人們貪戀執著這不乾淨的身體，也在無常中產生常的想法，就像用空捲來欺騙小孩子，也像幻術師能在眼前欺騙人，讓人看到土變成金子。而且俗話說，愚蠢的人現在用罪過加身，還可以用言語欺騙。世間也是這樣，眼睛看到不乾淨的東西，卻被它所欺騙。而且各種心法念念生滅，因為執取表相而產生。色相滅盡之後，因為愚癡而執取表相。在聲音等等之中也是這樣。所以難以理解。這些都是無明的過錯。有人問：多無明的人有什麼樣的表現？回答說：這種人在應該畏懼的地方不畏懼，應該喜悅的地方不喜悅，憎恨善良的人，喜愛邪惡的人，顛倒理解別人的意思，常常喜歡違背常理，堅決地堅持邪惡的事情，很少有慚愧之心，不顧及嫌疑，不能讓別人高興，自己也很難高興，不能親近別人，別人也難以親近他，愚蠢沒有見識，喜歡破舊骯髒的衣服，喜歡處在黑暗和不乾淨的地方，自高自大，喜歡輕視別人，不用道理來顯示自己的功德，有過錯不知道是過錯，有利益不認識是利益，不喜歡乾淨整潔，也沒有威儀，不善於言語，常常喜歡嗔恨，偏執地接受別人的教導而深深地貪戀執著，學習背誦難以得到，即使得到也容易失去，即使有所得也不能理解其中的含義，即使有所理解也會變得邪僻。像這樣的表現都是由於無明。所以知道無明有無量的過錯。所以應該斷除。有人問：應當如何斷除呢？
【English Translation】 English version Not knowing the taste is delusion. Because of generating greed and attachment, one loses form, strength, lifespan, and so on. It should be known that all these are due to ignorance (avidyā, delusion about the true nature of things), forgetting various benefits. Moreover, this ignorance can only be cut off by true wisdom, unlike greed and the like. Furthermore, there is no hatred in a greedy mind, and no greed in a hateful mind. Ignorance is present in all minds, and for those who do not cultivate wisdom, ignorance is always present in their minds. Moreover, among all afflictions, ignorance is the strongest. As it is said in the scriptures, the sin of ignorance is heavy and difficult to remove and understand. Furthermore, ignorance is the root of the twelve links of dependent origination. If there is no ignorance, then various karmas will not gather and will not form. How is this known? Because arhats (arhat, a saint who has attained Nirvana) have no characteristics of sentient beings, because there is no ignorance, so various karmas cannot gather and form. If karma does not gather, then the various components such as consciousness cannot be reborn. Therefore, it is known that ignorance is the root of all suffering. Moreover, now we see people being greedy and attached to this unclean body, and also generating the thought of permanence in impermanence, just like using an empty scroll to deceive a small child, and also like a magician who can deceive people in front of them, making them see soil turn into gold. Moreover, as the saying goes, foolish people can now be deceived with the addition of sins by words. The world is also like this, the eyes see unclean things, but are deceived by them. Moreover, various mental dharmas arise and cease moment by moment, arising because of grasping at appearances. After form has completely ceased, grasping at appearances because of ignorance. It is the same in sounds and so on. Therefore, it is difficult to understand. These are all the faults of ignorance. Someone asks: What are the characteristics of a person with much ignorance? The answer is: This person is not afraid where he should be afraid, not happy where he should be happy, hates good people, loves evil people, reverses the meaning of others' intentions, often likes to go against reason, firmly insists on evil things, has little shame, does not care about suspicion, cannot please others, and is also difficult to please himself, cannot be close to others, and is also difficult for others to approach, is foolish and has no knowledge, likes old and dirty clothes, likes to be in dark and unclean places, is arrogant and likes to despise others, does not use reason to show his own merits, does not know his faults, does not recognize his benefits, does not like cleanliness, and has no dignity, is clumsy in speech, often likes to be angry, stubbornly accepts the teachings of others and is deeply greedy and attached, learning and reciting is difficult to obtain, and even if obtained, it is easy to lose, and even if something is obtained, he cannot understand its meaning, and even if he understands something, it will become perverse. Such manifestations are all due to ignorance. Therefore, it is known that ignorance has countless faults. Therefore, it should be cut off. Someone asks: How should it be cut off?
。答曰。善修真智則無明斷。問曰。知陰界等亦名真智。經中何故說無明藥者若因緣若因緣觀。答曰。諸外道輩多於因物中謬。因中謬故說自在天等為世間。因物中謬故說有陀羅驃有有分等。觀因緣法此二則斷。問曰。因緣名無明藥。何故二種說耶。答曰。欲攝余智故。若觀陰界入等亦破無明。但重無明名邪見。邪見以因緣斷。故二種說。貪恚亦如是。又世間多於瓶等名字中謬。如聞瓶名則心生疑。為色等是瓶。為離色更有瓶耶。如是為五陰是人。為離五陰更有人耶。若心決定則墮二邊。所謂斷常。身即是神。異身異神亦如是。若人知瓶從眾緣生因色香味觸成。如是色等諸陰為人。能如是知則能捨離從名生癡。是名字能覆諸法實義。如天問經說名勝一切法更無能過者。是名字一法諸法皆隨。又說。見世間集則滅無見。見世間滅則滅有見。又說。諸行相續故說五陰生死。此皆無明過患。觀因緣則滅。又經中說。若人見因緣是人即見法。若見法即見佛。如是若人能斷從名生癡。是人則實見佛。不隨他教。是故以正智故則無明盡。正知因緣法故能得正智。又略說。八萬四千法藏中。所有智慧皆除無明。以無明是一切煩惱根本。亦助一切煩惱故。如是因緣則無明斷。◎
成實論卷第九 大正藏第 32 冊 No. 1
【現代漢語翻譯】 現代漢語譯本：答：如果能好好地修習真實的智慧，那麼無明（avidyā，對事物真相的迷惑）就會斷除。問：瞭解陰（skandha，構成個體的要素）、界（dhātu，構成要素的類別）、入（āyatana，感官與對像相互作用的場所）等也叫做真智嗎？為什麼經典中說因緣（hetu-pratyaya，事物產生的條件）是無明的良藥呢？答：那些外道（tīrthika，非佛教修行者）大多在因（hetu，原因）的問題上產生謬誤。因為在因上產生謬誤，所以他們說自在天（Īśvara，一種神祇）等是世界的創造者。因為在事物的原因上產生謬誤，所以他們說有陀羅驃（dravya，實體）或者有有分（bhavaṅga，生命流）。觀察因緣法，這兩種錯誤就會斷除。問：因緣被稱為無明的良藥，為什麼有兩種說法呢？答：爲了攝取其他的智慧。如果觀察陰、界、入等，也能破除無明。但邪見（mithyā-dṛṣṭi，錯誤的見解）是嚴重的無明，邪見可以通過因緣來斷除，所以有兩種說法。貪（rāga，貪慾）和嗔（dveṣa，嗔恨）也是如此。此外，世間人大多在瓶子等名字上產生謬誤。比如聽到『瓶子』這個名字，心中就會產生疑問：是顏色等（色等）是瓶子呢？還是離開顏色等之外，另有一個瓶子呢？像這樣，是五陰（pañca-skandha，構成個體的五種要素）是人呢？還是離開五陰之外，另有一個人呢？如果心中有了決斷，就會墮入兩種極端，也就是斷見（uccheda-dṛṣṭi，認為生命死後斷滅）和常見（śāśvata-dṛṣṭi，認為存在永恒不變的實體）。身體就是神我（ātman），或者身體和神我是不同的，也是如此。如果人知道瓶子是從眾多因緣產生的，由顏色、香味、觸覺等構成，像這樣，顏色等諸陰就是人，如果能這樣理解，就能捨離從名字產生的愚癡。名字能夠覆蓋諸法的真實意義，就像《天問經》所說，名字勝過一切法，沒有能超過它的。這名字一法，諸法都隨之而轉。又說，見到世間的集起（samudaya，產生），就滅除沒有見到（集起）的（狀態）。見到世間的滅（nirodha，止息），就滅除有（實體）的見解。又說，諸行（saṃskāra，有為法）相續不斷，所以說五陰的生死。這些都是無明的過患，觀察因緣就能滅除。又經典中說，如果人見到因緣，這個人就見到了法（dharma，佛法），如果見到法，就見到了佛（buddha）。像這樣，如果人能斷除從名字產生的愚癡，這個人就真正見到了佛，不會隨從其他的教導。所以，因為有正確的智慧，所以無明才能止息。正確地瞭解因緣法，才能得到正確的智慧。又簡單地說，在八萬四千法藏（dharma-skandha，佛法的總稱）中，所有的智慧都能去除無明。因為無明是一切煩惱（kleśa，精神上的痛苦）的根本，也能幫助一切煩惱。像這樣，通過因緣就能斷除無明。 《成實論》卷第九 大正藏第32冊No. 1
【English Translation】 English version: Answer: If one cultivates true wisdom well, then ignorance (avidyā) will be cut off. Question: Is knowing the skandhas (aggregates), dhātus (elements), āyatanas (sense bases), etc., also called true wisdom? Why does the scripture say that causality (hetu-pratyaya) is the medicine for ignorance? Answer: Those non-Buddhist practitioners (tīrthikas) mostly err in the matter of causes (hetu). Because they err in causes, they say that Īśvara (the Lord) and others are the creators of the world. Because they err in the causes of things, they say that there is dravya (substance) or bhavaṅga (life-continuum). Observing the law of causality, these two errors will be cut off. Question: Causality is called the medicine for ignorance, why are there two kinds of explanations? Answer: In order to include other wisdoms. If one observes the skandhas, dhātus, āyatanas, etc., one can also break through ignorance. But wrong views (mithyā-dṛṣṭi) are severe ignorance, and wrong views can be cut off by causality, so there are two kinds of explanations. Greed (rāga) and hatred (dveṣa) are also like this. Furthermore, most people in the world err in the names of things like 'bottle'. For example, when they hear the name 'bottle', doubts arise in their minds: are the colors, etc. (rūpa, etc.) the bottle? Or is there another bottle apart from the colors, etc.? Likewise, are the five skandhas (pañca-skandha) the person? Or is there another person apart from the five skandhas? If the mind makes a decision, it will fall into two extremes, namely annihilationism (uccheda-dṛṣṭi) and eternalism (śāśvata-dṛṣṭi). The body is the ātman (self), or the body and the ātman are different, it is also like this. If a person knows that a bottle arises from many causes and conditions, and is composed of color, smell, taste, touch, etc., just as the skandhas are the person, if one can understand this, one can abandon the delusion arising from names. Names can cover the true meaning of all dharmas, just as the Tianwen Jing says, names surpass all dharmas, and nothing can surpass them. This one dharma of names, all dharmas follow it. It also says, seeing the arising (samudaya) of the world, one extinguishes the (state of) not seeing (the arising). Seeing the cessation (nirodha) of the world, one extinguishes the view of having (a permanent entity). It also says, because the saṃskāras (conditioned phenomena) continue without interruption, one speaks of the birth and death of the five skandhas. These are all the faults of ignorance, and observing causality can extinguish them. Furthermore, the scripture says, if a person sees causality, that person sees the Dharma (dharma), and if one sees the Dharma, one sees the Buddha (buddha). In this way, if a person can cut off the delusion arising from names, that person truly sees the Buddha and does not follow other teachings. Therefore, because of correct wisdom, ignorance can be extinguished. Correctly understanding the law of causality can lead to correct wisdom. In short, in the eighty-four thousand dharma-skandhas (collections of teachings), all wisdom can remove ignorance. Because ignorance is the root of all afflictions (kleśas), and it also helps all afflictions. In this way, ignorance can be cut off through causality. Shishi Lun, Volume 9 Taisho Tripitaka, Volume 32, No. 1
646 成實論
成實論卷第十
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎憍慢品第一百二十八
問曰。已說三煩惱是生死根本。為更有不。答曰。有。名為慢。問曰。云何為慢。答曰。以邪心自高名慢。是慢多種。若於卑自高名慢。于等計等亦名為慢。以此中有取相我心過故。于等自高名為大慢。于勝自高是名慢慢。於五陰中取我相。名為我慢。我慢二種。示相不示相。示相是凡夫我慢。謂見色是我見有色是我。見我中色見色中我。乃至識亦如是。示是二十分故名示相。不示相是學人我慢。如長老差摩伽說。不說色是我。不說受想行識是我。但五陰中有我慢我欲我使。未斷未盡是名我慢。若未得須陀洹等諸果功德。自謂為得名增上慢。問曰。若未得何故生得心耶。答曰。于習禪中得少味故。能遮結使不行於心中。故生此慢。又聞思慧力。常近善師樂遠離行。少知五陰相。故生須陀洹等果想。名增上慢。問曰。增上慢有何等咎。答曰。后當憂惱。如經中說。若比丘言我斷疑得道。即應現前說甚深因緣出世間法。若是比丘實不得道。聞是法時則生悔惱。故應勤斷此增上慢。又增上慢人。諸佛世尊有大慈悲。猶尚舍遠不為說法。是故應斷。又增上慢人住邪法。故無實功德。猶如賈客深入大
海而貪偽珠。是人亦爾。入佛法海得少禪悅。謂為真道而生貪著。又增上慢人。后老死時不任受道。故當勤求真實智慧。又增上慢人。自失己利亦增益愚癡。以實未得想謂得故。是故不應自誑其身。當速棄捨。若於大勝人謂少不如。名不如慢。是人自高亦自下身。若人無德自高名為邪慢。又以惡法自高亦名邪慢。若於善人及所尊中。不肯禮敬名為傲慢。如是等名為憍慢相。問曰慢云何生。答曰。不知諸陰實相則憍慢生。如經中說。若人以無常色自念是上是中是下。是人正以不知如實相故。乃至識亦如是。若知陰相則無憍慢。又善修身念則無憍慢。如牛恃角則為暴慢。若去其角則不能也。身為不凈九孔流惡。何有智者恃此自高。以如是等念身因緣。則無憍慢。又智者知一切眾生若貧若富若貴若賤。皆以骨肉筋脈五臟糞穢合而成身。俱有生老病死憂悲苦惱。亦有貪恚等諸煩惱罪福等諸業。及地獄等諸惡道分。云何當起憍慢。又見內外心從因緣生。知唸唸滅則無憍慢。又善修空心則無憍慢。所以者何。隨逐相故則憍慢生。若無相者何處起慢。又智慧者。若實有戒等功德則不生慢。所以者何。戒等功德皆為盡此諸煩惱故。若無功德。何有智者。于無事中而起憍慢。又觀無常等相則滅憍慢。何有智者。以無常苦不凈之物而為憍慢
【現代漢語翻譯】 現代漢語譯本： 譬如有人在海中，卻貪戀假的寶珠。這種人也是如此，進入佛法的海洋，得到少許禪定的喜悅，就認為是真正的道，併產生貪戀執著。還有那些有增上慢（認為自己已經證得實際上未證得的境界）的人，年老臨死時無法承受真正的佛法。所以應當勤奮尋求真實的智慧。還有那些有增上慢的人，自己失去利益，也增長愚癡，因為實際上沒有得到，卻認為自己已經得到。因此，不應該欺騙自己，應當迅速捨棄這種心態。如果認為比自己大有勝德的人，還不如自己，這叫做不如慢（認為不如自己）。這種人抬高自己，也貶低他人。如果一個人沒有德行卻自高自大，這叫做邪慢。又以惡法自高自大，也叫做邪慢。對於善人和所尊敬的人，不肯禮敬，這叫做傲慢。這些都叫做憍慢的相狀。 有人問：憍慢是如何產生的？ 回答說：不瞭解諸陰（五蘊：色、受、想、行、識）的真實相狀，憍慢就會產生。如經中所說，如果有人以無常的色蘊，自認為自己是上等、中等、下等，這個人正是因為不瞭解如實的真相。乃至識蘊也是如此。如果瞭解五蘊的真相，就不會有憍慢。又善於修習身念（對身體的觀照），就不會有憍慢。如同牛依靠角而變得暴躁傲慢，如果去掉它的角，它就不能再傲慢了。身體是不清凈的，九孔流出污穢之物，哪裡有智慧的人會依靠這個而自高自大呢？以這樣的方式觀想身體的因緣，就不會有憍慢。 還有，有智慧的人知道一切眾生，無論是貧窮還是富有，無論是尊貴還是卑賤，都是由骨肉筋脈五臟糞穢組合而成身體，都具有生老病死憂悲苦惱，也有貪嗔癡等各種煩惱，罪業福業等各種業力，以及地獄等各種惡道的分。怎麼會生起憍慢呢？又見到內外的心都是從因緣而生，知道唸唸生滅，就不會有憍慢。又善於修習空性之心，就不會有憍慢。為什麼呢？因為隨逐于相，憍慢就會產生。如果沒有相，在哪裡生起憍慢呢？ 還有，有智慧的人，如果確實有戒律等功德，就不會生起憍慢。為什麼呢？因為戒律等功德都是爲了斷盡這些煩惱。如果沒有功德，哪裡有智慧的人會在沒有事情的情況下而生起憍慢呢？又觀察無常等相，就能滅除憍慢。哪裡有智慧的人，會以無常、苦、不凈之物而產生憍慢呢？
【English Translation】 English version: It is like a person who, being in the sea, covets false pearls. Such a person is also like that. Entering the sea of Buddha-dharma, they obtain a little meditative joy (禪悅, Chan Yue) and consider it the true path, giving rise to greed and attachment. Furthermore, those with 'increased pride' (增上慢, zeng shang man) [thinking they have attained what they have not] are unable to receive the true path when they are old and dying. Therefore, one should diligently seek true wisdom. Also, those with 'increased pride' lose their own benefit and increase their foolishness because they think they have attained what they have not actually attained. Therefore, one should not deceive oneself but should quickly abandon this mindset. If one thinks that someone much superior to oneself is inferior, this is called 'inferiority pride' (不如慢, bu ru man) [thinking one is not as good as oneself]. Such a person elevates themselves and also belittles others. If a person has no virtue but is arrogant, this is called 'wrong pride' (邪慢, xie man). Also, being arrogant with evil dharmas is also called 'wrong pride'. Not being willing to pay respects to good people and those who are respected is called 'arrogance' (傲慢, ao man). These are all called the characteristics of 'conceit' (憍慢, jiao man). Question: How does conceit arise? Answer: Conceit arises from not understanding the true nature of the skandhas (諸陰, zhu yin) [five aggregates: form, feeling, perception, mental formations, consciousness]. As it is said in the sutras, if a person, with impermanent form (色, se), thinks of themselves as superior, middling, or inferior, this person is precisely because they do not understand the true reality. Even consciousness (識, shi) is the same. If one understands the nature of the skandhas, there will be no conceit. Also, diligently cultivating mindfulness of the body (身念, shen nian) will eliminate conceit. It is like a bull relying on its horns to become violent and arrogant; if its horns are removed, it can no longer be arrogant. The body is impure, with nine orifices flowing with filth; what wise person would rely on this to become arrogant? By contemplating the causes and conditions of the body in this way, there will be no conceit. Furthermore, a wise person knows that all beings, whether poor or rich, noble or lowly, are all composed of bones, flesh, tendons, veins, five organs, and excrement. All have birth, old age, sickness, death, sorrow, grief, suffering, and distress. They also have various afflictions such as greed, anger, and delusion, various karmas such as sinful and meritorious deeds, and shares in evil paths such as hell. How can one give rise to conceit? Also, seeing that the internal and external mind arises from causes and conditions, and knowing that thoughts arise and cease moment by moment, there will be no conceit. Also, diligently cultivating the mind of emptiness will eliminate conceit. Why? Because following after appearances causes conceit to arise. If there are no appearances, where can conceit arise? Furthermore, a wise person, if they truly have merits such as precepts (戒, jie), will not give rise to conceit. Why? Because merits such as precepts are all for the sake of exhausting these afflictions. If there are no merits, what wise person would give rise to conceit in the absence of anything to be conceited about? Also, observing the characteristics of impermanence, etc., will extinguish conceit. What wise person would be conceited about things that are impermanent, suffering, and impure?
。問曰。憍慢有何等過。答曰。從慢有身。從身生一切苦。如經中佛說。若我弟子不能如實知慢相者。我與受記當生某處。以有餘慢不斷故。又一切煩惱皆隨取相。我是相中之大。故知從慢有身。又此憍慢即是癡分。所以者何。以眼見色謂我能見。又此憍慢生不以道理。所以者何。一切世間皆無常苦無我。云何以此而生憍慢。是故於貪恚癡最無道理。又從慢起業亦利亦重。以貪著深故從貪起業。不能如是。又憍慢力故貪等熾盛。即此貪得種姓等慢則增長熾盛。又我慢因緣生卑賤家。亦于師子虎狼中生。從此因緣則墮地獄。憍慢有如是等無量過咎。問曰。云何名多憍慢相。答曰。是人所執堅固難可與語。無恭敬心少於怖畏。喜自在行自大難教。所有薄少自以為多。喜輕蔑人此過難除。故有智者。所不應行此慢。為破一切功德故生。
疑品第一百二十九
論者言。疑名于實法中心不決定。謂有解脫耶。無解脫耶。有善不善耶。無耶。有三寶耶。無耶。是名為疑。問曰。若於樹杌生疑。杌耶人耶。于土塊生疑。塊耶鴿耶。于蜂生疑。蜂耶閻浮果耶。于蛇生疑。蛇耶繩耶。於野馬生疑。光耶水耶。如是等疑因眼識生。于聲生疑。孔雀聲耶為人作耶。于香生疑。憂缽香耶為和香耶。于味生疑。為肉味耶似肉味耶。于
【現代漢語翻譯】 現代漢語譯本：問：『憍慢（驕傲自大）有什麼過失？』答：『從憍慢產生身見（對身體的執著），從身見產生一切痛苦。』如經中所說，佛說：『如果我的弟子不能如實地瞭解憍慢的真相，我就會授記他將來會生在某個地方，因為他還有剩餘的憍慢沒有斷除。』而且，一切煩惱都隨著取相（執著于外在表象）而生起，而『我是』這種想法是所有相中最大的。所以，要知道從憍慢產生身見。而且，這種憍慢實際上是愚癡的一部分。為什麼這麼說呢？因為眼睛看到顏色，就認為『我』能看見。而且，這種憍慢的產生是沒有道理的。為什麼這麼說呢？因為一切世間都是無常、苦、無我的，怎麼能以此而生起憍慢呢？所以，在貪、嗔、癡中，憍慢是最沒有道理的。而且，從憍慢產生的業，既可能帶來利益，也可能帶來嚴重的後果。因為貪著很深，所以從貪慾產生的業，不會像憍慢那樣。而且，因為憍慢的力量，貪慾等煩惱會更加熾盛。如果因為貪慾而得到種姓等，憍慢就會增長熾盛。而且，我慢的因緣會導致投生到卑賤的家庭，甚至可能投生到獅子、老虎、狼等動物中。從這些因緣，就會墮入地獄。憍慢有如此等等無量的過失。 問：『什麼叫做多憍慢相？』答：『這種人所執著的觀念非常堅固，難以與他溝通，沒有恭敬心，很少有畏懼感，喜歡隨心所欲地行動，自以為是，難以教導，擁有的很少卻自以為很多，喜歡輕視別人，這種過失難以去除。』所以，有智慧的人，不應該有這種憍慢，因為憍慢是爲了破壞一切功德而產生的。
疑品第一百二十九
論者說：『疑，指的是對於真實的法，心中不能確定。』例如：『有解脫嗎？沒有解脫嗎？有善和不善嗎？沒有嗎？有三寶（佛、法、僧）嗎？沒有嗎？』這叫做疑。 問：『如果對樹樁產生懷疑，是樹樁呢？還是人呢？對土塊產生懷疑，是土塊呢？還是鴿子呢？對蜜蜂產生懷疑，是蜜蜂呢？還是閻浮果呢？對蛇產生懷疑，是蛇呢？還是繩子呢？對野馬產生懷疑，是光呢？還是水呢？』這些懷疑都是因為眼識而產生的。 『對聲音產生懷疑，是孔雀的聲音呢？還是人為發出的呢？對氣味產生懷疑，是優缽羅花（一種蓮花）的香味呢？還是混合的香呢？對味道產生懷疑，是肉的味道呢？還是像肉的味道呢？』對於
【English Translation】 English version: Question: 'What are the faults of pride (conceit)?' Answer: 'From pride arises the belief in a self (attachment to the body), and from the belief in a self arises all suffering.' As the Buddha said in the sutras, 'If my disciples cannot truly understand the nature of pride, I will predict that they will be born in a certain place because they still have residual pride that has not been eliminated.' Moreover, all afflictions arise from grasping at appearances (attachment to external forms), and the thought 'I am' is the greatest of all appearances. Therefore, know that the belief in a self arises from pride. Furthermore, this pride is actually a part of ignorance. Why is that? Because when the eyes see a color, one thinks 'I' can see.' Moreover, the arising of this pride is unreasonable. Why is that? Because all worldly things are impermanent, suffering, and without self, how can one generate pride from them? Therefore, among greed, hatred, and ignorance, pride is the most unreasonable. Moreover, the karma arising from pride can bring both benefits and severe consequences. Because attachment is deep, the karma arising from greed is not like that of pride. Furthermore, because of the power of pride, afflictions such as greed become more intense. If one obtains lineage etc. through greed, pride will increase and become intense. Moreover, the causes and conditions of ego-pride lead to rebirth in a lowly family, and may even lead to rebirth among animals such as lions, tigers, and wolves. From these causes and conditions, one will fall into hell. Pride has such immeasurable faults. Question: 'What is called the characteristic of excessive pride?' Answer: 'Such a person's views are very firmly held, making it difficult to communicate with them. They lack respect, have little fear, like to act as they please, are self-righteous, difficult to teach, think they have much when they have little, and like to despise others. This fault is difficult to remove.' Therefore, a wise person should not have this pride, because pride arises to destroy all merits.
Chapter One Hundred and Twenty-Nine on Doubt
The commentator says: 'Doubt refers to the mind's inability to be certain about the true Dharma.' For example, 'Is there liberation? Is there no liberation? Is there good and bad? Is there not? Are there the Three Jewels (Buddha, Dharma, Sangha)? Are there not?' This is called doubt. Question: 'If one doubts a tree stump, is it a tree stump? Or is it a person? If one doubts a clod of earth, is it a clod of earth? Or is it a pigeon? If one doubts a bee, is it a bee? Or is it a Jambudvipa fruit? If one doubts a snake, is it a snake? Or is it a rope? If one doubts a mirage, is it light? Or is it water?' These doubts arise because of eye consciousness. 'If one doubts a sound, is it the sound of a peacock? Or is it made by a person? If one doubts a smell, is it the fragrance of an Utpala flower (a type of lotus)? Or is it a mixed fragrance? If one doubts a taste, is it the taste of meat? Or is it like the taste of meat?' Regarding
觸生疑。為生繒耶為熟繒耶。意識則種種生疑。如疑是法有陀羅驃耶但求那耶。有神耶無神耶。如是等是疑不耶。答曰。若杌人等中疑則非煩惱。此不能為後身因緣。以漏盡人亦起此故。問曰。是疑雲何生。答曰。若見聞知二種法故疑生。所以者何。先見二種立物。一杌二人。於後遙見與人等物則生疑。杌耶人耶。土等亦爾。二種聞者。若聞說有罪福後世。亦聞說無。是故生疑。二種知者。如天大雨而溝渠漫溢。若堰水時渠亦漫溢。如天欲雨蟻子運卵。若人發掘亦移卵去。如孔雀鳴人亦能作實事可見。如瓶不實事亦可見。如旋火輪實事不可見。如樹根地下水非實事亦不可見。如第二頭第三手。如是等二種見聞知法故生疑。又不審見故疑生。如遠等八因緣。又二信故疑生。如有人言有後世。有人言無。俱信二人。是故疑生。又於此可疑事中乃至不見異相。是故疑生。若見異相此疑則無。問曰。云何名見異相。答曰。見聞知決定故則無有疑。于佛法中隨以身證法實相時。畢竟無疑。如菩薩坐道場時說精進。婆羅門得深法現前見知諸緣盡。疑網即斷滅。又若得有道理慧。此疑則斷。如智者聞行因緣識。即決定知生死無始如是等。問曰。疑有何過。答曰。若多疑者。一切世間出世間事皆不能成。所以者何。疑人不能起發事業。
【現代漢語翻譯】 現代漢語譯本 觸生疑：這是生絲還是熟絲呢？意識因此產生種種疑惑，例如懷疑這個事物是否有實體（陀羅驃，Dravyā）還是僅僅是屬性（求那，Guna）？有靈魂（神，Atman）嗎？沒有靈魂嗎？這些是疑惑嗎？回答：如果對木樁或人等產生疑惑，則不是煩惱。因為這不能成為來世的因緣，因為阿羅漢（漏盡人）也會產生這種疑惑。問：這種疑惑是如何產生的呢？答：如果因為見聞知兩種法，疑惑就會產生。為什麼呢？首先看到兩種事物，一是木樁，二是人。之後遙遠地看到一個與人相似的事物，就會產生疑惑：是木樁還是人呢？泥土等也是如此。兩種聽聞：如果聽到有人說有罪福和來世，也聽到有人說沒有，因此產生疑惑。兩種知：例如天降大雨而溝渠漫溢，如果堵住水時溝渠也會漫溢。就像天要下雨時螞蟻會搬運卵，如果人挖掘也會搬運卵一樣。就像孔雀鳴叫，人也能模仿，這是真實可見的事情。就像瓶子是空的一樣，這也是真實可見的事情。就像旋轉的火輪，這不是真實可見的事情。就像樹根下的水，這不是真實可見的事情。就像第二顆頭、第三隻手一樣。像這樣，因為見聞知兩種法，所以產生疑惑。又因為不審慎地觀察，所以產生疑惑，例如遠等八種因緣。又因為兩種信念，所以產生疑惑。例如有人說有來世，有人說沒有，同時相信這兩種人，所以產生疑惑。又在這種可疑的事情中，乃至沒有見到不同的現象，所以產生疑惑。如果見到不同的現象，這種疑惑就會消失。問：什麼叫做見到不同的現象呢？答：因為見聞知而得到確定，就沒有疑惑了。在佛法中，當以自身證悟法的事實真相時，最終不會有疑惑。例如菩薩坐在菩提樹下時宣說精進，婆羅門獲得甚深之法，親眼見到並知曉諸緣的止息，疑惑之網立即斷滅。又如果獲得有道理的智慧，這種疑惑也會斷除。例如智者聽聞行、因緣、識，就能夠確定地知道生死是無始的，等等。問：疑惑有什麼過患呢？答：如果多疑，一切世間和出世間的事情都不能成功。為什麼呢？因為多疑的人不能發起事業。
【English Translation】 English version Doubt arises from contact. Is it raw silk or cooked silk? Consciousness then gives rise to various doubts, such as doubting whether this thing has substance (Dravyā) or is merely a quality (Guna)? Is there a soul (Atman)? Is there no soul? Are these doubts? Answer: If doubt arises about a stump or a person, it is not a defilement. This cannot be a cause for a future life, because even an Arhat (one who has exhausted defilements) can have this kind of doubt. Question: How does this doubt arise? Answer: If doubt arises because of seeing, hearing, or knowing two kinds of things. Why? First, one sees two kinds of things, a stump and a person. Later, one sees something from afar that resembles a person, and doubt arises: Is it a stump or a person? The same is true of earth and other things. Two kinds of hearing: If one hears some say there is merit, demerit, and a future life, and also hears some say there is not, doubt arises. Two kinds of knowing: For example, when it rains heavily, the ditches overflow, and if one dams the water, the ditches still overflow. Just as when it is about to rain, ants move their eggs, and if people dig, they also move their eggs. Just as a peacock cries and people can imitate it, this is a real and visible thing. Just as a bottle is empty, this is also a real and visible thing. Just as a rotating fire wheel, this is not a real and visible thing. Just as the water under the roots of a tree, this is not a real thing. Like a second head or a third hand. In this way, doubt arises because of seeing, hearing, and knowing two kinds of things. Also, doubt arises because of not observing carefully, such as the eight causes of distance, etc. Also, doubt arises because of two kinds of beliefs. For example, some say there is a future life, and some say there is not, and one believes both of them, so doubt arises. Also, in this doubtful matter, until one sees a different phenomenon, doubt arises. If one sees a different phenomenon, this doubt will disappear. Question: What is called seeing a different phenomenon? Answer: Because of seeing, hearing, and knowing, one obtains certainty, and there is no doubt. In the Buddha's teachings, when one personally realizes the true nature of the Dharma, ultimately there will be no doubt. For example, when the Bodhisattva sat under the Bodhi tree and proclaimed diligence, the Brahmin obtained the profound Dharma, personally saw and knew the cessation of all conditions, and the net of doubt was immediately destroyed. Also, if one obtains reasoned wisdom, this doubt will be cut off. For example, when a wise person hears about action, conditions, and consciousness, they can definitively know that birth and death are without beginning, and so on. Question: What are the faults of doubt? Answer: If one is full of doubt, all worldly and supramundane affairs cannot be accomplished. Why? Because a doubtful person cannot initiate undertakings.
若發則劣故不能成。又經中說。疑是心之栽檗。猶如荒田多栽檗。故異草尚不得生。況稻穀等。心亦如是。為疑根所壞。于邪事中尚不能定。況能正定。又佛說。疑名闇聚。闇聚三種。過去闇聚未來闇聚現在闇聚。此闇聚是諸我見生處。又此人設得定心則是邪定。若離佛法則無能為說正定者。又多眾生懷疑至死。如說阿咤伽等五通仙人亦抱疑而死。又此疑者。若為施等福德。或無果報或少得報。所以者何。是諸福業皆從心起。是人心常為疑所濁。故無善福。又經中說。疑心佈施于邊地受報。所以者何。是多疑者不能一心。隨時手與不能種種生恭敬心。故於邊地受少果報。如波耶綏等小王。問曰。無此疑也。所以者何。疑名心數法。諸心數法念念生滅。若是非疑若非亦非疑。一心不得有是有非。故知無也。答曰。我不說唸唸中有疑。不決定心相續名疑。爾時心不決了是杌是人。是相續心以不信故濁。亦以邪見故不信。疑時或有或無。是不信二種。一從疑生。二從邪見生。從疑生則輕。從邪見生則重。信亦二種。一從正見生。二從聞生。從正見生信則堅固。從聞生者不能如是。◎
◎身見品第一百三十
五陰中我心名為身見。實無我故說緣五陰。五陰名身。于中生見名為身見。于無我中而取我相。故名為見。
【現代漢語翻譯】 現代漢語譯本：如果生起疑惑，就會變得低劣，因此不能成就。經典中說，疑惑是心中的蒺藜，就像荒蕪的田地裡長滿蒺藜，即使是其他的草都不能生長，更何況是稻穀等作物。心也是如此，被疑惑的根所破壞，對於邪惡的事情尚且不能確定，更何況是正確的禪定。佛陀還說，疑惑名為黑暗的聚集，這黑暗的聚集有三種：過去的黑暗聚集、未來的黑暗聚集、現在的黑暗聚集。這黑暗的聚集是各種我見產生的地方。而且，這樣的人即使得到禪定，也是邪定。如果離開了佛法，就沒有人能為他們宣說正確的禪定。許多眾生懷著疑惑直到死亡。就像經典里說的阿咤伽（Ataka）等五神通仙人，也是抱著疑惑而死的。而且，這種疑惑的人，即使行佈施等福德，也可能沒有果報，或者只能得到很少的果報。這是為什麼呢？因為所有的福業都是從心生起的，而這種人的心常常被疑惑所污染，所以沒有好的福報。經典中還說，以疑惑之心佈施，會在邊地受報。這是為什麼呢？因為多疑的人不能一心，隨手給予，不能生起種種恭敬心，所以在邊地只能得到很少的果報，就像波耶綏（Payasi）等小國王一樣。 有人問：沒有這種疑惑吧？為什麼呢？疑惑是心所法，各種心所法念念生滅。如果不是疑惑，如果也不是非疑惑，一心之中不能既是有又是沒有。所以知道沒有疑惑。回答說：我不是說唸唸之中都有疑惑，不決定的心相續不斷，這叫做疑惑。這時，心中不能決斷，這是木樁還是人。這種相續的心因為不相信而變得污濁，也因為邪見而不相信。疑惑有時有，有時沒有。不信有兩種：一種是從疑惑產生，一種是從邪見產生。從疑惑產生的不信比較輕，從邪見產生的不信比較重。相信也有兩種：一種是從正見產生，一種是從聽聞產生。從正見產生的相信就堅固，從聽聞產生的相信就不能這樣。 身見品第一百三十 五陰（Panca-khandha，色、受、想、行、識五種構成要素）中執著於我的心，叫做身見。實際上沒有我，所以說是緣於五陰。五陰名為身，在五陰中產生見解，叫做身見。在無我的道理中，卻執取有我的表相，所以叫做見。
【English Translation】 English version: If doubt arises, it becomes inferior and therefore cannot be accomplished. Moreover, it is said in the scriptures that doubt is like tribulus in the heart, just as a barren field is full of tribulus, so that even other grasses cannot grow, let alone rice and other crops. The mind is also like this, destroyed by the root of doubt, so that it cannot be determined even in evil matters, let alone correct concentration. Furthermore, the Buddha said that doubt is called a gathering of darkness, and there are three kinds of gatherings of darkness: past gatherings of darkness, future gatherings of darkness, and present gatherings of darkness. This gathering of darkness is the place where all kinds of self-views arise. Moreover, even if such a person attains concentration, it is wrong concentration. If one departs from the Buddha's teachings, no one can explain correct concentration to them. Many beings harbor doubts until death. As it is said in the scriptures, even the five-powered immortals such as Ataka (a name of a hermit) died with doubts. Moreover, if such a doubtful person performs meritorious deeds such as giving, they may receive no reward or only a small reward. Why is this? Because all meritorious deeds arise from the mind, and the mind of such a person is often defiled by doubt, so there is no good fortune. It is also said in the scriptures that giving with a doubtful mind will result in retribution in a border region. Why is this? Because a doubtful person cannot be single-minded, gives casually, and cannot generate various respectful thoughts, so they can only receive a small reward in a border region, like small kings such as Payasi (name of a king). Someone asked: There is no such thing as doubt, is there? Why? Doubt is a mental factor, and all mental factors arise and cease from moment to moment. If it is not doubt, and if it is not non-doubt, one mind cannot be both yes and no. Therefore, it is known that there is no doubt. The answer is: I am not saying that there is doubt in every moment. A continuous stream of undecided thoughts is called doubt. At this time, the mind cannot decide whether it is a stump or a person. This continuous mind is defiled because of disbelief, and also because of wrong views. Doubt is sometimes present and sometimes absent. There are two kinds of disbelief: one arises from doubt, and the other arises from wrong views. Disbelief arising from doubt is lighter, and disbelief arising from wrong views is heavier. There are also two kinds of belief: one arises from right view, and the other arises from hearing. Belief arising from right view is firm, and belief arising from hearing is not so. Section 130 on Self-View The mind that clings to 'I' in the five skandhas (Panca-khandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) is called self-view. In reality, there is no 'I', so it is said to be based on the five skandhas. The five skandhas are called the body, and generating views within the five skandhas is called self-view. In the doctrine of no-self, one grasps the appearance of self, so it is called a view.
問曰。於五陰中作我名字有何咎耶。如瓶等物各自有相。是中無過。我亦如是。又若說離陰有我。是應有咎。答曰。雖不離陰說我。是亦有過。所以者何。諸外道輩說。我是常。以今世起業后受報故。若如是說。五陰應即是常。又說我者以我為一。然則五陰即應是一。是名為過。又我即是過。所以者何。以我心故有我所。有我所故起貪恚等一切煩惱。故知我心是煩惱生處。又此人雖不離陰說我。以取陰相故不行於空。不行於空故生煩惱。從煩惱生業。從業生苦。如是生死相續不斷。又是人以計我故。尚不能得粗分別身頭目手足。況能分別諸陰。以受我一我常故。若不分別何能入空。又若見我則畏泥洹。以我當無故。如經中說。凡夫聞空無我。生大怖畏。以我當無故都無所得。如是凡夫乃至貪求癩野干身。不用泥洹。若得空智則不復畏也。如憂波斯那經說。清凈持戒人善修八聖道。命終時心喜猶如破毒器。又若說有我即墮邪見。若我是常則苦樂不變。若不變則無罪福。若我無常則無後世。自然解脫亦無罪福。故知身見是重罪也。又身見者名為甚癡。一切凡夫皆以身見亂心。深著有故往來生死。若見無我往來則斷。問曰。若五陰無我。眾生何故於中生我心耶。答曰。若聞人天男女名相。想分別故則生我心。亦以非因似因故
【現代漢語翻譯】 現代漢語譯本 問：在五陰（色、受、想、行、識五種構成要素）中執著于『我』的名字，有什麼過失呢？就像瓶子等事物各自有其形狀，這其中並沒有過失。『我』也是如此。而且，如果說離開五陰而存在『我』，那才應該有過失。 答：即使不離開五陰而說『我』，也是有過失的。為什麼呢？因為那些外道（不信佛教的修行者）認為『我』是常存不變的，因為今生所造的業會在來世得到報應。如果這樣說，五陰就應該也是常存不變的。而且，說有『我』的人認為『我』是單一的，那麼五陰就應該也是單一的，這就是過失。而且，執著于『我』本身就是過失。為什麼呢？因為有了『我』的心，就會有『我所』（屬於我的東西）。有了『我所』，就會產生貪婪、嗔恨等一切煩惱。所以要知道，『我』的心是煩惱產生的地方。而且，這個人即使不離開五陰而說『我』，因為執取五陰的表象，所以不能修行空性。不能修行空性，就會產生煩惱。從煩惱產生業，從業產生痛苦。這樣生死輪迴就相續不斷。而且，這個人因為執著于『我』，尚且不能清楚地分辨身體的各個部分，如頭、眼睛、手、腳，更何況能分辨諸陰呢？因為接受了『我』是單一的、常存不變的觀念。如果不分辨，又怎麼能進入空性呢？而且，如果執著于『我』，就會害怕涅槃（寂滅），因為認為『我』會消失。正如經書中所說，凡夫聽到空性和無我，會產生極大的恐懼，因為認為『我』會消失，最終一無所得。這樣的凡夫甚至貪求變成癩皮狗的身體，也不願接受涅槃。如果獲得空性的智慧，就不會再害怕了。正如《憂波斯那經》所說，清凈持戒的人，善於修習八聖道，命終時內心歡喜，就像打破了盛毒的器皿一樣。而且，如果說有『我』，就墮入了邪見。如果『我』是常存不變的，那麼痛苦和快樂就不會改變。如果不變，就沒有罪和福。如果『我』是無常的，那麼就沒有後世，自然解脫，也沒有罪和福。所以要知道，身見（認為身體是『我』的錯誤觀念）是嚴重的罪過。而且，有身見的人被稱為非常愚癡。一切凡夫都因為身見而擾亂內心，深深地執著于『有』，所以在生死中往來。如果認識到無我，往來生死就會斷絕。 問：如果五陰中沒有『我』，眾生為什麼會在其中產生『我』的心呢？ 答：如果聽到人、天、男女等名稱和表象，因為虛妄的分別，就會產生『我』的心。也是因為把非因當作是因的緣故。
【English Translation】 English version Question: What is the fault in creating the name 'I' within the five skandhas (form, feeling, perception, mental formations, and consciousness)? Just as objects like pots each have their own form, there is no fault in that. 'I' is also like that. Moreover, if it is said that 'I' exists apart from the skandhas, then there should be a fault. Answer: Even if 'I' is spoken of without being separate from the skandhas, there is still a fault. Why? Because those non-Buddhist practitioners (外道) say that 'I' is permanent, because the karma created in this life will be rewarded in the next life. If it is said like this, the five skandhas should also be permanent. Moreover, those who say there is an 'I' consider 'I' to be singular, then the five skandhas should also be singular, which is a fault. Furthermore, clinging to 'I' is itself a fault. Why? Because with the mind of 'I', there will be 'mine' (我所, things that belong to me). With 'mine', all kinds of afflictions such as greed and hatred will arise. Therefore, know that the mind of 'I' is the place where afflictions arise. Moreover, even if this person speaks of 'I' without being separate from the skandhas, because they grasp the appearance of the skandhas, they do not practice emptiness. Because they do not practice emptiness, afflictions arise. From afflictions, karma arises, and from karma, suffering arises. Thus, the cycle of birth and death continues endlessly. Moreover, because this person clings to 'I', they cannot even clearly distinguish the parts of the body, such as the head, eyes, hands, and feet, let alone distinguish the skandhas? Because they accept the notion that 'I' is singular and permanent. If they do not distinguish, how can they enter emptiness? Moreover, if they cling to 'I', they will fear Nirvana (泥洹, extinction), because they think 'I' will disappear. As it is said in the scriptures, ordinary people, upon hearing of emptiness and no-self, experience great fear, because they think 'I' will disappear and ultimately gain nothing. Such ordinary people even crave to become the body of a mangy jackal rather than accept Nirvana. If they attain the wisdom of emptiness, they will no longer be afraid. As it is said in the Upasina Sutra (憂波斯那經), a person who purely upholds the precepts and skillfully practices the Noble Eightfold Path, when they die, their heart is joyful, like breaking a vessel filled with poison. Moreover, if it is said that there is an 'I', one falls into wrong views. If 'I' is permanent, then suffering and happiness will not change. If they do not change, there is no sin or merit. If 'I' is impermanent, then there is no afterlife, natural liberation, nor sin or merit. Therefore, know that self-view (身見, the mistaken notion that the body is 'I') is a serious sin. Moreover, those with self-view are called extremely foolish. All ordinary people have their minds disturbed by self-view, deeply clinging to 'existence', and thus wander in birth and death. If they realize no-self, the wandering in birth and death will be cut off. Question: If there is no 'I' in the five skandhas, why do sentient beings generate the mind of 'I' within them? Answer: If they hear the names and appearances of humans, gods, men, and women, because of false discrimination, the mind of 'I' will arise. It is also because they take what is not a cause to be a cause.
生我心。所謂若無我者。誰受苦樂威儀語言。起罪福等受果報耶。又于無始生死久集我相。則成其使如瓶等相。故生我心。又于諸受陰中我心生。非不受中。故謂生我心處。此中有我。所以者何。不一切處生我心故。又以愚癡故生我心。猶如盲人得瓦石等生金玉想。又是人未得分別空智。癡故見我。如於幻夢乾闥婆城火輪等中而生有想。問曰。現見色身發毛爪等諸分各異。云何智者以之為我。答曰。有人見神。如麥如芥子等住於心中。婆羅門神白。剎利神黃。違舍神赤。首陀羅神黑。又韋陀中說。冥初時大丈夫神色如日光。若人知此能度生死。更無餘道。小人則小。大人則大。住身窟中。有坐禪人得光明相。見身中神如凈珠中縷。如是等人計色為我。粗思惟者說受是我。以木石等中無受故。可知受即是我。中思惟者說想是我。以苦樂雖過猶有想我心故。細思惟者說行為我以瓶等想雖過猶有思我心故。深細思者說識為我。知思亦粗。是思雖過猶故有識我心故。又於五陰中生我心。是人不能分別受等諸陰。於色心中合生我想。如於色等四法總生瓶想。以色等差別有二十分。見色是我。所以者何。色是我了法。受等所依。此諸受等繫在於色。故謂色為我。有人見色住受等中。受等是不了法故。色所依止如虛空不了故。地等依
止如是。二十分皆由癡生。問曰。眼等中何故不說我分。答曰。亦有。如經中說。若人說眼是我。是則不然。所以者何。眼是生滅。若眼是我我則生滅。又眼等各各相別。若說眼是我耳等非我。是則不然。若耳等復是則一人多我。色等中有差別故。可得說色是我而非受等。問曰。若說無我亦是邪見。此事云何。答曰。有二諦。若說第一義諦。有我是為身見。若說世諦無我是為邪見。若說世諦故有我。第一義諦故無我。是為正見。又第一義諦故說無。世諦故說有。不墮見中。如是有無二言皆通。如虎㗖子。若急則傷。若緩則失。如是若定說我則墮身見。定說無我則墮邪見。又過與不及二俱有過。若定說無是則為過。若定說有我是名不及。故經中說。應舍二邊。若第一義諦故說無。世諦故說有。名舍二邊行於中道。又佛法名不可諍勝。若說第一義諦故無。則智者不勝。若說世諦故有。則凡夫不諍。又佛法名清凈中道非常非斷。第一義諦無故非常。世諦有故非斷。問曰。若法第一義諦故無。便應是無。何為復說世諦故有。答曰。一切世間所有言說。謂業及業報若縛若解等。皆從癡生。所以者何。是五陰空如幻如炎。相續生故。欲度凡夫故隨順說有。若不說者凡夫迷悶。若墮斷滅。若不說諸陰則不可化。以罪福等業若縛若解皆
【現代漢語翻譯】 現代漢語譯本 止，就是這樣。二十分（二十種邪見）都是由癡（無明）產生的。問：為什麼在眼等（六根）中不說『我』的部分？答：也有。如經中所說：『如果有人說眼是我，那是不對的。』為什麼呢？因為眼是生滅變化的。如果眼是我，那麼『我』也就生滅變化了。而且，眼等（六根）各自不同。如果說眼是我，而耳等不是我，那也是不對的。如果耳等又是『我』，那麼一個人就有很多個『我』了。色等（五蘊中的色蘊）有差別，所以可以說色是我，而不是受等（受、想、行、識）。問：如果說沒有『我』，也是邪見嗎？這件事怎麼解釋？答：有二諦（兩種真理）：如果說第一義諦（勝義諦），認為有『我』就是身見（執著于『我』的錯誤見解）。如果說世諦（世俗諦），認為沒有『我』就是邪見。如果說世諦上說有『我』，第一義諦上說沒有『我』，這就是正見。又，第一義諦上說沒有，世諦上說有，就不會落入（任何）見解中。這樣，有和無兩種說法都可以成立。就像老虎叼著小老虎，如果抓得太緊就會傷到它，如果太鬆就會失去它。這樣，如果一定說有『我』，就會落入身見；一定說沒有『我』，就會落入邪見。又，過與不及兩種情況都有過失。如果一定說沒有『我』，那就是過；如果一定說有『我』，那就是不及。所以經中說，應該捨棄兩種極端。如果第一義諦上說沒有『我』，世諦上說有『我』，就叫做捨棄兩種極端，行於中道。又，佛法名為不可爭勝，如果說第一義諦上沒有『我』，那麼智者就不會爭辯。如果說世諦上有『我』，那麼凡夫就不會爭論。又，佛法名為清凈中道，既不是常也不是斷。第一義諦上沒有『我』，所以不是常；世諦上有『我』，所以不是斷。問：如果法在第一義諦上沒有，就應該是沒有。為什麼又說在世諦上有呢？答：一切世間所有的言說，比如業和業報，束縛和解脫等，都是從癡（無明）產生的。為什麼呢？因為五陰（色、受、想、行、識）是空性的，如幻如焰。因為相續不斷地產生，所以爲了度化凡夫，才隨順世俗說有。如果不這樣說，凡夫就會迷惑，要麼墮入斷滅論，要麼如果不說諸陰（五陰），就無法教化，因為罪福等業，束縛和解脫都依賴於此。
【English Translation】 English version It is just as you say. All twenty divisions (twenty types of wrong views) arise from ignorance (avidya). Question: Why is the 'self' (atman) not mentioned in relation to the eye and other senses (the six sense organs)? Answer: It is also mentioned. As it is said in the sutras: 'If someone says that the eye is the self, that is not correct.' Why? Because the eye is subject to arising and ceasing. If the eye were the self, then the self would also be subject to arising and ceasing. Moreover, the eye and other senses (the six sense organs) are each distinct. If one says that the eye is the self, but the ear and other senses are not the self, that is also not correct. If the ear and other senses were also the self, then one person would have many selves. Because there are differences in form and other aggregates (rupa, the aggregate of form), one can say that form is the self, but not feeling and other aggregates (vedana, samjna, samskara, vijnana). Question: If one says that there is no self, is that also a wrong view? How is this explained? Answer: There are two truths (dve satye): If one speaks of the first noble truth (paramartha-satya), believing that there is a self is a personal view (satkayadrishti, the view of a real self). If one speaks of the conventional truth (samvriti-satya), believing that there is no self is a wrong view (mithyadrishti). If one says that there is a self in conventional truth, but there is no self in the first noble truth, that is the right view (samyagdrishti). Furthermore, one speaks of non-existence in the first noble truth and existence in conventional truth, and thus does not fall into (any) views. In this way, both the words 'existence' and 'non-existence' are applicable. It is like a tiger carrying its cub; if it holds it too tightly, it will hurt it, and if it holds it too loosely, it will lose it. Similarly, if one definitively says that there is a self, one falls into the personal view; if one definitively says that there is no self, one falls into the wrong view. Moreover, both excess and deficiency are faults. If one definitively says that there is no self, that is excess; if one definitively says that there is a self, that is deficiency. Therefore, it is said in the sutras that one should abandon both extremes. If one speaks of non-existence in the first noble truth and existence in conventional truth, that is called abandoning both extremes and walking the middle way. Furthermore, the Dharma of the Buddha is called 'unconquerable,' If one says that there is no self in the first noble truth, then the wise will not argue. If one says that there is a self in conventional truth, then ordinary people will not dispute. Furthermore, the Dharma of the Buddha is called the pure middle way, neither permanent nor annihilated. Because there is no self in the first noble truth, it is not permanent; because there is a self in conventional truth, it is not annihilated. Question: If a dharma does not exist in the first noble truth, then it should be non-existent. Why then is it said to exist in conventional truth? Answer: All the speech of the world, such as karma and its results, bondage and liberation, etc., arise from ignorance (avidya). Why? Because the five aggregates (skandhas: rupa, vedana, samjna, samskara, vijnana) are empty, like illusions and mirages. Because they arise in continuous succession, one speaks of existence in accordance with the world in order to liberate ordinary beings. If one did not speak in this way, ordinary beings would be confused, either falling into annihilationism, or if one did not speak of the aggregates (skandhas), they could not be transformed, because karma, both good and bad, bondage and liberation, all depend on them.
不能成。若破此癡語則自能入空。爾時無諸邪見。是故后說第一義諦。如初教觀身破男女相。故次以發毛爪等分別身相。但有五陰。后以空相滅五陰相。滅五陰相名第一義諦。又若說世諦故有。則不須復說第一義無。又經中說。若知諸法無自體性。則能入空。故知五陰亦無。又第一義空。經中說。眼等以第一義諦故無。世諦故有。大空經中說。若言是老死。若言是人老死。若外道言身即是神。若言身異神異。是事義一而名異。若言身即是神。身異神異。是非梵行者。若遮是人老死即說無我。若遮是老死。即破老死乃至無明。故知第一義中無老死等。言生緣老死皆以世諦故說。是名中道。又羅陀經中說。佛語羅陀。色散壞破裂令滅不現。乃至識亦如是如石壁等。以不實故可令不現。諸陰不現。亦以第一義無故。隨諸陰相在則我心不畢竟斷。以因緣不滅故。如樹雖剪伐焚燒乃至灰炭。樹想猶隨。若此灰炭風吹水漂樹想乃滅。如是若破裂散壞。滅五陰相。爾時乃名空相具足。又如經說。羅陀汝破裂散壞分析眾生。令不現在。是經中說五陰無常眾生空。無先經中說。五陰散滅是為法空。
邊見品第一百三十一
若說諸法或斷或常。是名邊見。有論師言。若人說我若斷若常。是名邊見。非一切法。所以者何。現見外
【現代漢語翻譯】 現代漢語譯本： 不能成立。如果破除這種愚癡的言論，自然就能進入空性。那時就沒有各種邪見。所以後面才說第一義諦。如同最初教導觀察身體來破除男女之相，所以接著用頭髮、指甲等來分別身體的各個部分，（說明）只有五陰。之後用空相來滅除五陰之相。滅除五陰之相就叫做第一義諦。而且如果說世俗諦是存在的，就不需要再說第一義諦是空無的。還有，經中說，如果知道諸法沒有自體性，就能進入空性。所以知道五陰也是空無的。還有，第一義空，經中說，眼等以第一義諦的緣故是空無的，以世俗諦的緣故是存在的。《大空經》中說，如果說是老死，如果說是人老死，如果外道說是身體就是神，如果說是身體和神是不同的，這些事情的意義是一樣的，只是名稱不同。如果說是身體就是神，身體和神是不同的，這些就不是清凈的行為。如果遮止是人老死，就是說無我。如果遮止是老死，就是破除老死乃至無明。所以知道在第一義中沒有老死等。說生緣老死都是以世俗諦的緣故說的，這叫做中道。還有，《羅陀經》中說，佛告訴羅陀，色（rupa，物質）散壞、破裂，令其滅盡、不現，乃至識（vijnana，意識）也是這樣，如同石壁等，因為不真實，所以可以令其不現。諸陰不現，也是因為第一義是空無的緣故。如果各種陰的相狀存在，那麼我的心就不會徹底斷滅，因為因緣沒有滅盡的緣故。如同樹木雖然被砍伐、焚燒，乃至變成灰燼，樹木的形象仍然存在。如果這些灰燼被風吹散、被水漂走，樹木的形象才會滅盡。這樣，如果破裂、散壞、滅除五陰之相，那時才叫做空相具足。又如經中說，羅陀，你破裂、散壞、分析眾生，令其不現在。這部經中說五陰無常，眾生是空性的，而不是先前的經中說五陰散滅就是法空。
邊見品第一百三十一
如果說諸法或者斷滅或者常住，這叫做邊見。有論師說，如果人說我是或者斷滅或者常住，這叫做邊見，而不是一切法。為什麼呢？因為現在看到外道...
【English Translation】 English version: It cannot be established. If this foolish talk is refuted, one will naturally enter emptiness. At that time, there will be no various wrong views. Therefore, the ultimate truth (paramarthasatya) is spoken of later. Just as initially, observing the body is taught to break the appearance of male and female, so then the body's aspects are distinguished by hair, nails, and so on, (explaining that) there are only the five skandhas (panca-skandha, the five aggregates). Afterwards, the appearance of the five skandhas is extinguished by the appearance of emptiness. Extinguishing the appearance of the five skandhas is called the ultimate truth. Moreover, if it is said that conventional truth (samvrtisatya) exists, then there is no need to say again that the ultimate truth is non-existent. Also, the sutra says that if one knows that all dharmas (phenomena) have no self-nature (svabhava), then one can enter emptiness. Therefore, it is known that the five skandhas are also empty. Furthermore, the emptiness of the ultimate truth, the sutra says, eyes and so on are non-existent because of the ultimate truth, but exist because of conventional truth. The Great Emptiness Sutra says, if it is said to be old age and death, if it is said that a person is subject to old age and death, if non-Buddhists say that the body is the same as the soul, if it is said that the body and soul are different, the meaning of these matters is the same, only the names are different. If it is said that the body is the same as the soul, and the body and soul are different, these are not pure practices. If one prevents the person from old age and death, then one is speaking of no-self (anatman). If one prevents old age and death, then one is breaking old age and death, even ignorance (avidya). Therefore, it is known that in the ultimate truth, there is no old age and death, etc. Saying that birth is the condition for old age and death is all spoken of because of conventional truth; this is called the Middle Way (madhyamaka). Also, in the Radha Sutra, the Buddha told Radha, form (rupa) is scattered, broken, and destroyed, causing it to be extinguished and not appear, and even consciousness (vijnana) is like this, like a stone wall, etc., because it is not real, so it can be made not to appear. The skandhas not appearing is also because the ultimate truth is empty. If the appearances of the various skandhas exist, then my mind will not be completely cut off, because the causes and conditions have not been extinguished. Just as even if a tree is cut down, burned, and even turned into ashes, the image of the tree still remains. If these ashes are blown away by the wind and washed away by the water, then the image of the tree will be extinguished. Thus, if one breaks, scatters, destroys, and extinguishes the appearance of the five skandhas, then it is called the perfection of the appearance of emptiness. Also, as the sutra says, Radha, you break, scatter, and analyze sentient beings, causing them not to appear. This sutra says that the five skandhas are impermanent, and sentient beings are empty, not as the previous sutra said that the scattering and extinguishing of the five skandhas is the emptiness of dharmas.
Section 131 on Extreme Views
If it is said that dharmas are either annihilated or permanent, this is called an extreme view. Some teachers say that if a person says that the self is either annihilated or permanent, this is called an extreme view, not all dharmas. Why? Because we now see non-Buddhists...
物有斷滅故。經中說。有見名常無見名斷。又身即是神名為斷見。身異神異是名常見。又死後不作名曰斷見。死後還作名為常見。死後亦作亦不作。是中所有作者名常。所不作者名斷。非作非不作亦如是。問曰。是第四不應名見。答曰。是人於世諦中亦無人法。故名為見。常無常邊無邊等四句亦如是。又經中說。六觸入盡滅。有異余即為常。無異余即名斷。又若見我先作后當更作。是名常見。我先不作后不更作。是為斷見。又邪見經說。人身七分地水火風苦樂壽命。若其死時。四大歸本根歸虛空。又說。以刀輪害眾生。積為肉聚無殺生罪。是名斷見。及梵網經中說斷見相。若言有後世作者即是受者。是名常見。問曰。斷常見云何生。答曰。隨以何因緣說死後還作是因緣。故生常邊見。隨以何因緣說死後不作是因緣。故生斷滅見。問曰。此見云何斷。答曰。正修習空則無我見。我見無故則無二邊。如炎摩伽經中說。若一一陰非人。和合陰亦非人。離陰亦非人。現在如是不可得。云何當說阿羅漢死後不作。故知人不可得。人不可得故。我見及斷常見亦無。又見諸法從眾緣生。則無二邊。又如說見世間集則滅無見。見世間滅則滅有見。又行中道故則滅二邊。所以者何。見諸法相續生則滅斷見。見唸唸滅則滅常見。又說。五陰
【現代漢語翻譯】 現代漢語譯本 事物有斷滅的緣故。《經》中說，有（事物恒常不變的）見解稱為常見，沒有（事物恒常不變的）見解稱為斷見。還有，認為身體就是神識，這稱為斷見。認為身體和神識是不同的，這稱為常見。還有，認為死後還會繼續存在，這稱為常見；認為死後不再存在，這稱為斷見；認為死後既存在也不存在，這其中認為存在的部分是常見，認為不存在的部分是斷見，認為非存在也非不存在也是如此。問：這第四種（非存在也非不存在）不應該稱為見解吧？答：因為這個人對於世俗諦來說，既沒有人也沒有法，所以稱為見解。常、無常、有邊、無邊等四句也是如此。還有，《經》中說，六觸入（眼、耳、鼻、舌、身、意六根與色、聲、香、味、觸、法六塵相觸）完全滅盡，有不同於此的剩餘，就認為是常見；沒有不同於此的剩餘，就稱為斷見。還有，如果認為我先前造作，死後還會繼續造作，這稱為常見；我先前沒有造作，死後也不會繼續造作，這稱為斷見。還有，《邪見經》中說，人的身體由七種元素組成：地、水、火、風、苦、樂、壽命。如果人死的時候，四大（地、水、火、風）迴歸本源，壽命歸於虛空。又說，用刀輪傷害眾生，即使堆積成肉聚也沒有殺生的罪過，這稱為斷見。以及《梵網經》中說的斷見相。如果說有後世的作者，也就是接受果報的人，這稱為常見。問：斷見和常見是如何產生的？答：隨著以何種因緣說死後還會繼續存在，因為這種因緣，所以產生常見。隨著以何種因緣說死後不再存在，因為這種因緣，所以產生斷滅見。問：這種見解應該如何斷除？答：正確地修習空性，就沒有我見。因為沒有我見，所以就沒有兩種邊見。如《炎摩伽經》中說，如果一一陰（色、受、想、行、識五蘊）不是人，和合的陰也不是人，離開陰也不是人，現在這樣是不可得的，怎麼能說阿羅漢死後不再存在呢？所以知道人是不可得的。因為人是不可得的，所以我見以及斷見和常見也就沒有了。又，見到諸法從眾多因緣而生，就沒有兩種邊見。又如所說，見到世間（苦）的集起，就滅除（苦）的無見；見到世間的滅除，就滅除（苦）的有見。又，奉行中道，所以就滅除兩種邊見。為什麼呢？見到諸法相續不斷地生起，就滅除斷見；見到唸唸滅去，就滅除常見。又說，五陰（色、受、想、行、識五蘊）
【English Translation】 English version Because things have cessation and extinction. The Sutra says, 'Having the view of permanence is called the view of permanence, and not having the view of permanence is called the view of annihilation.' Also, considering the body to be the spirit is called the view of annihilation. Considering the body and the spirit to be different is called the view of permanence. Also, believing that one continues to exist after death is called the view of permanence; believing that one ceases to exist after death is called the view of annihilation; believing that one both exists and does not exist after death, the part that exists is called permanence, and the part that does not exist is called annihilation; the same applies to neither existing nor not existing. Question: This fourth one (neither existing nor not existing) should not be called a view, right? Answer: Because this person, in terms of worldly truth, has neither person nor dharma, it is called a view. The four statements of permanence, impermanence, having boundaries, and not having boundaries are also like this. Also, the Sutra says, 'When the six sense entrances (eye, ear, nose, tongue, body, and mind in contact with form, sound, smell, taste, touch, and dharma) are completely extinguished, if there is a remainder different from this, it is considered permanence; if there is no remainder different from this, it is called annihilation.' Also, if one believes that 'I previously acted, and I will continue to act after death,' this is called the view of permanence; 'I did not act previously, and I will not continue to act after death,' this is called the view of annihilation. Also, the Evil Views Sutra says that the human body is composed of seven elements: earth, water, fire, wind, suffering, joy, and life. When a person dies, the four great elements (earth, water, fire, and wind) return to their original source, and life returns to emptiness. It also says that harming sentient beings with a wheel of knives, even if piled up into a mass of flesh, does not constitute the sin of killing. This is called the view of annihilation, as well as the characteristics of the view of annihilation mentioned in the Brahma Net Sutra. If one says that there is an agent in the afterlife, that is, someone who receives the consequences, this is called the view of permanence. Question: How do the views of annihilation and permanence arise? Answer: Depending on what causes one to say that one continues to exist after death, because of this cause, the view of permanence arises. Depending on what causes one to say that one ceases to exist after death, because of this cause, the view of annihilation arises. Question: How should these views be eliminated? Answer: Correctly practicing emptiness, there is no self-view. Because there is no self-view, there are no two extreme views. As the Yama-maka Sutra says, if each of the skandhas (form, feeling, perception, volition, and consciousness) is not a person, the combined skandhas are also not a person, and apart from the skandhas is also not a person. It is currently unattainable in this way. How can one say that an Arhat does not continue to exist after death? Therefore, one knows that a person is unattainable. Because a person is unattainable, the self-view and the views of annihilation and permanence are also nonexistent. Also, seeing that all dharmas arise from numerous causes and conditions, there are no two extreme views. Also, as it is said, seeing the arising of the world (suffering), one eliminates the non-view (of suffering); seeing the cessation of the world, one eliminates the view (of suffering). Also, practicing the Middle Way, one eliminates the two extreme views. Why? Seeing that all dharmas arise in continuous succession, one eliminates the view of annihilation; seeing that each thought ceases, one eliminates the view of permanence. It also says, the five skandhas (form, feeling, perception, volition, and consciousness)
非即是人。亦不離陰是人。故知非常非斷。能得異身故不得為一。俱是眾生故不得為異。又五陰相續故有眾生生死。是中不得言即。以是相續異故亦不得言異。以相續中可說一故。又從此陰彼陰異故不得言常。從自相續因緣力生。故不得言斷。
邪見品第一百三十二
若實有法而生無心。是名邪見。如言無四諦三寶等。經中說。邪見謂無施無祠無燒無善無惡無善惡業報無今世無後世無父母。無眾生受生世間。無阿羅漢正行正至。自明瞭證此世後世。知我生盡梵行已成所作已辦。從此身已更無餘身者。施名為利他故與。祠名以韋陀語言因天故祠。燒名于天祠中燒蘇等物。善名能得愛果三種善業。惡名得不愛果三種惡業。善惡業報名今世善惡名等。及天身等後世報。今世名現在後世名未來。父母名能生。眾生受生名從今世至後世。阿羅漢名盡煩惱者。謂無此事故名邪見。又眾生垢凈有知見無知見。皆無因緣。又無力無勇及此果等。名為邪見。取要言之。所有倒心皆名邪見。如無常常想苦為樂想。不凈凈想無我我想。非勝勝想勝非勝想。凈道非凈想。非凈道凈想。無中有想有中無想。如是等諸顛倒心。謂阿毗曇中五見。梵網經中六十二見。皆名邪見問曰。是邪見云何生。答曰。以癡故生。染著非因以因。故邪見
【現代漢語翻譯】 現代漢語譯本 並非完全等同於五陰（panchaskandha），但人也離不開五陰。因此可知，既不是永恒不變，也不是完全斷滅。能夠獲得不同的身體，所以不能說是『一』；都是眾生，所以不能說是『異』。而且，五陰相續不斷，所以有眾生的生死輪迴。在這其中，不能說是完全相同，因為相續的狀態是不同的；也不能說是完全相異，因為在相續中可以說是一個整體。此外，從這個五陰到那個五陰是不同的，所以不能說是常恒不變；從自身相續的因緣力量產生，所以不能說是斷滅。
邪見品第一百三十二
如果認為真實存在的法，其產生沒有原因，這就是邪見。例如說沒有四諦（cattyari-arya-satyani），沒有三寶（triratna）等等。經中說，邪見是指沒有佈施，沒有祭祀，沒有焚燒供養，沒有善行，沒有惡行，沒有善惡業的果報，沒有今生，沒有來世，沒有父母，沒有眾生在世間受生，沒有阿羅漢（arhat）正確修行達到涅槃（nirvana），自己明白證悟今生來世，知道『我的生死已盡，梵行已經成就，該做的已經做完，從這個身體之後不再有其他的身體』。佈施是爲了利益他人而給予；祭祀是以《吠陀經》（Veda）的語言因天神而祭祀；焚燒供養是在祭祀天神的儀式中焚燒酥油等物品；善行是指能夠獲得喜愛果報的三種善業；惡行是指獲得不喜愛果報的三種惡業；善惡業的果報是指今生的善惡行為等，以及天人身等來世的果報；今生是指現在，來世是指未來；父母是指能夠生育的人；眾生受生是指從今生到來世；阿羅漢是指斷盡煩惱的人。認為沒有這些事，就叫做邪見。此外，認為眾生的染污和清凈，有知覺和無知覺，都沒有因緣。又認為沒有力量，沒有勇氣，以及沒有這些果報等等，都叫做邪見。總而言之，所有顛倒的心都叫做邪見。例如認為無常是常，認為痛苦是快樂，認為不凈是清凈，認為無我是有我，認為非殊勝是殊勝，認為殊勝是非殊勝，認為不是清凈之道是清凈之道，認為不是清凈之道是清凈之道，認為沒有中間狀態是有中間狀態，認為有中間狀態是沒有中間狀態。像這些顛倒的心，以及《阿毗曇》（Abhidhamma）中說的五見，梵網經中說的六十二見，都叫做邪見。問：這些邪見是如何產生的？答：因為愚癡而產生，執著于非因作為因，所以產生邪見。
【English Translation】 English version It is not exactly the same as the five skandhas (panchaskandha), but a person cannot be separated from the five skandhas. Therefore, it is known that it is neither permanent nor completely annihilated. Being able to obtain different bodies, it cannot be said to be 'one'; being all sentient beings, it cannot be said to be 'different'. Moreover, the five skandhas continue without interruption, so there is the cycle of birth and death of sentient beings. Within this, it cannot be said to be exactly the same, because the state of continuity is different; it cannot be said to be completely different either, because in the continuity, it can be said to be a whole. Furthermore, from this skandha to that skandha is different, so it cannot be said to be constant; it arises from the causal power of its own continuity, so it cannot be said to be annihilated.
Chapter One Hundred and Thirty-Two on Wrong Views
If one believes that a truly existing dharma arises without a cause, this is called wrong view. For example, saying that there are no Four Noble Truths (cattyari-arya-satyani), no Three Jewels (triratna), etc. The sutra says that wrong view refers to the absence of giving, the absence of sacrifice, the absence of burnt offerings, the absence of good deeds, the absence of bad deeds, the absence of the retribution of good and bad karma, the absence of this life, the absence of the next life, the absence of parents, the absence of sentient beings being born in the world, the absence of arhats (arhat) correctly practicing to attain nirvana (nirvana), personally understanding and realizing this life and the next, knowing 'My birth and death are exhausted, the Brahma-conduct has been accomplished, what needs to be done has been done, and after this body, there will be no other body.' Giving is giving for the benefit of others; sacrifice is sacrificing to the gods using the language of the Vedas (Veda); burnt offering is burning ghee and other items in the ritual of sacrificing to the gods; good deeds refer to the three good karmas that can obtain desirable results; bad deeds refer to the three bad karmas that obtain undesirable results; the retribution of good and bad karma refers to the good and bad actions of this life, etc., and the results of the next life, such as the bodies of gods; this life refers to the present, and the next life refers to the future; parents refer to those who can give birth; the birth of sentient beings refers to going from this life to the next life; arhats refer to those who have exhausted their afflictions. Believing that these things do not exist is called wrong view. Furthermore, believing that the defilement and purity of sentient beings, having consciousness and not having consciousness, have no causes and conditions. Also, believing that there is no strength, no courage, and no such results, etc., is called wrong view. In short, all inverted minds are called wrong view. For example, thinking that impermanence is permanence, thinking that suffering is happiness, thinking that impurity is purity, thinking that non-self is self, thinking that the non-supreme is supreme, thinking that the supreme is non-supreme, thinking that what is not the path of purity is the path of purity, thinking that what is not the path of purity is the path of purity, thinking that there is no intermediate state is that there is an intermediate state, thinking that there is an intermediate state is that there is no intermediate state. Such inverted minds, as well as the five views mentioned in the Abhidhamma (Abhidhamma) and the sixty-two views mentioned in the Brahma Net Sutra, are all called wrong views. Question: How do these wrong views arise? Answer: They arise from ignorance, clinging to non-causes as causes, therefore wrong views arise.
生。又以染著樂因故說無苦。又失空道故說無苦。以無受苦者故。若說世間萬物無因無緣。或說因自在等不因於愛。是名無集。隨以何因緣說無泥洹。或異說泥洹是名無滅。若無泥洹道何所至耶。或說更有異解脫道。謂斷食等。是名無道。無佛者是人言。諸法無量云何一人能盡知耶。或生是念。佛為人中之尊。以無人故。當知無佛無煩惱盡。故名無法。無有正行得此法者。故曰無僧。以佈施現果不可得故。謂無佈施。又有經書說無佈施。比知亦不決定。世間有好佈施者而更貧窮。有慳貪者而得富貴。以是等因故說無施。無祠無燒亦如是。若火燒物為灰。是中有何等果。無善惡無善惡業報者言。若神是常則無善惡。若神無常則無後世。無後世故則無善惡。無善惡業報。無今世者分析諸法終歸都無。無後世者。隨以死後不作因緣故。謂無後世。無父母者。亦以分分析之令盡。又說。如因糞生蟲糞非蟲父母。又頭等身份非即父母身份。又諸法念念滅故。以何為父母耶。無眾生受生者。眾生法無故今世尚無。況能受身。又思惟言。是眾生為是身耶。為非身耶。若是身者。眼見此身。埋則為土燒則成灰。蟲食為糞故無受生非身則有二種。若心若離心。若是心者。心法生滅唸唸不住。況至後身。若離心則不計我。於他心中尚不計我
。況無心處。是故無受生者。無阿羅漢者。是人見一切人。饑則求食寒則求溫。熱則求涼。毀害則瞋。敬養則喜。故無有能盡煩惱者。又經書或說。無阿羅漢。隨逐此經故生是見。垢凈等無因緣者。是人見此垢法自然而生。又有垢者即體是垢。故說無因。知見無知見亦如是。無力無勇者。見一切眾生皆假因緣。或有言。由自在天能有所作。又見眾生屬業因緣不自在故。說無力無勇及此果。無常常想者。隨以何因緣破唸唸滅。以是因緣故生常見。又說。諸法滅時。還為微塵。或言。還歸本性。又諸法雖滅。以憶想故能受苦樂。則生常想。又說神是常音聲亦常。以是等緣故生常想。苦謂樂者。隨以何因緣說言有樂。如先三受品中說。以是因緣故生樂想。不凈凈想者。以染著身故。眼見不凈而生凈想。或作是念。我得人根見此人身不凈。更有眾生以之為凈。如是等緣故生凈想。無我我想者。見陰相續生。而取一相。以之為我。又如先生身見因緣。以是因緣故生我想。非勝勝想者。是人于富蘭那等外道師中。而生勝想。又梵王自說我是大梵天王造萬物者。如是等。有人言。若人具足受五欲樂。是名勝法。又言。若人離欲入初禪乃至四禪。是最勝法。又說。世間現見眾生中。婆羅門為尊。非現見眾生中天為最尊。是非勝勝想。勝
【現代漢語翻譯】 現代漢語譯本：更何況在無心之處，因此沒有承受生死輪迴的人，也沒有阿羅漢。這種人看到所有的人，餓了就尋求食物，冷了就尋求溫暖，熱了就尋求涼爽，受到譭謗傷害就生氣，受到尊敬供養就高興。所以說沒有人能夠完全斷盡煩惱。還有，經書中或者說沒有阿羅漢，隨順這些經書的說法，就產生這種見解。認為垢染和清凈等沒有因緣的人，這種人看到這些垢染之法自然而生，還有，有垢染的東西，它的本體就是垢染，所以說沒有因。認為知見和無知見沒有差別也是這樣。認為沒有力量和沒有勇氣的人，看到一切眾生都是虛假的因緣和合而成。或者有人說，由於自在天能夠有所作為。又看到眾生受到業力的因緣所束縛，不自在，所以說沒有力量和沒有勇氣以及這種結果。認為沒有常和常想的人，隨順用什麼因緣來破除唸唸生滅的現象，因為這個因緣就產生常見的想法。又說，諸法滅盡的時候，還會變成微塵，或者說，還會迴歸到本性。又諸法雖然滅盡，因為有憶想的緣故，能夠感受苦樂，就產生常想。又說神是常住的，音聲也是常住的，因為這些因緣就產生常想。認為苦就是樂的人，隨順用什麼因緣說有快樂，就像先前三受品中所說的那樣，因為這個因緣就產生樂想。認為不凈就是凈的人，因為染著身體的緣故，眼睛看到不凈的東西卻產生清凈的想法。或者這樣想，我得到人根，看到這個人的身體是不凈的，更有眾生認為它是清凈的，像這些因緣就產生凈想。認為無我就是我的人，看到五陰相續生滅，卻執取其中一個相，認為它是我。又像先生身見因緣那樣，因為這個因緣就產生我想。認為不是殊勝的就是殊勝的人，這種人在富蘭那（Purana，六師外道之一）等外道師中，產生殊勝的想法。又梵天王自己說我是大梵天王，是創造萬物的人，像這些。有人說，如果人能夠充分地享受五欲之樂，這叫做殊勝之法。又說，如果人能夠離開慾望，進入初禪乃至四禪，這是最殊勝的法。又說，世間現在所看到的眾生中，婆羅門是最尊貴的，不是現在所看到的眾生中天是最尊貴的，這是非勝勝想。
【English Translation】 English version: Moreover, in a state of no-mind, there is no one who receives rebirth, and there is no Arhat (one who has attained Nirvana). Such a person sees all people, seeking food when hungry, warmth when cold, and coolness when hot. They become angry when harmed and happy when respected and supported. Therefore, it is said that no one can completely exhaust afflictions. Furthermore, some scriptures say there are no Arhats, and following these scriptures gives rise to this view. Those who believe that defilement and purity, etc., have no cause or condition see these defiled dharmas arising naturally. Also, whatever is defiled is inherently defiled, hence the saying 'no cause.' The same applies to the view that knowledge and non-knowledge are the same. Those who believe in no strength or courage see all beings as arising from false causes and conditions. Some say that the Ishvara (自在天, the sovereign god) can create everything. Others see beings as bound by the causes and conditions of karma, not free, hence the saying 'no strength' and 'no courage,' and this is the result. Those who believe in no permanence or constant thought follow whatever cause or condition that destroys the arising and ceasing of thoughts. Because of this cause and condition, they give rise to the view of permanence. Also, it is said that when all dharmas cease, they return to dust, or return to their original nature. Furthermore, although dharmas cease, because of memory and thought, they can experience suffering and joy, thus giving rise to the thought of permanence. Also, it is said that the spirit is permanent and sound is also permanent; because of these causes and conditions, the thought of permanence arises. Those who consider suffering to be pleasure follow whatever cause or condition that says there is pleasure, as mentioned in the previous chapter on the Three Feelings. Because of this cause and condition, the thought of pleasure arises. Those who consider impurity to be purity, because of attachment to the body, see impurity with their eyes but give rise to the thought of purity. Or they think, 'I have obtained the human root and see this human body as impure, but other beings consider it pure.' Because of these causes and conditions, the thought of purity arises. Those who consider no-self to be self see the continuous arising of the skandhas (五陰, the five aggregates) but grasp at one aspect, considering it to be the self. Also, like the cause and condition of the pre-existing view of self, because of this cause and condition, the thought of self arises. Those who consider what is not superior to be superior have a superior thought towards the Tirthikas (外道, non-Buddhist schools) such as Purana Kassapa (富蘭那, one of the six heretical teachers). Also, Brahma (梵王, the king of Brahma heaven) himself says, 'I am the Great Brahma, the creator of all things,' and so on. Some say that if a person fully enjoys the pleasures of the five desires (五欲, the five objects of desire), this is called a superior dharma. Others say that if a person abandons desires and enters the first dhyana (初禪, the first meditative absorption) up to the fourth dhyana (四禪, the fourth meditative absorption), this is the most superior dharma. Still others say that among the beings seen in the world, the Brahmins (婆羅門, the priestly class) are the most honored, not the devas (天, gods) among the beings seen. This is considering what is not superior to be superior.
非勝想者。一切眾生中佛為最勝。有人于中不生勝想。作如是言。是剎利種。又學道日淺。又謂。佛法言不巧妙。文辭煩重不如韋陀。此不名勝。眾僧中有四品人。是故不勝。如是等勝中生非勝想。非凈道中凈道想者。若人言以灰水等洗令人清凈。又說。生死盡訖名清凈道。又但貪著持戒梵行供養天等。亦說。由自在天故得清凈。或說苦行本業盡故名清凈道。又斷葷辛及蘇酪等。故得清凈。又凈洗浴以韋陀語咒。然後飲食名清凈道。以如是等種種邪道而得解脫。不以八直為清凈道。有中生無想者。若法世諦中有亦說為無。無中生有想者。若說有陀羅驃有有分者。亦說有數量等求那。亦說總相別相及集。亦說世性等無物為有。如是等因緣生顛倒心皆名邪見。於此邪見中別四種見。余殘重者皆名邪見。問曰。是邪見云何斷。答曰。經中佛說。正見能消邪見。問曰。正見云何生。答曰。若見聞比知。正決定故則正見生。又善修正定則正見生。如經說。攝心能如實知非散心也。問曰。是邪見有何等過。答曰。一切過咎及諸衰惱皆由邪見。此人謂無罪福及善惡業報。故現在無諸好事。況未來世。如是破善惡人名斷善根。決定當墮阿鼻地獄。如阿毗曇六足中說。殺是人罪輕殺蟲蟻。又此邪見人污染世間。為多減損眾生故。生如毒樹
【現代漢語翻譯】 現代漢語譯本 非勝想者：在一切眾生中，佛是最殊勝的。如果有人不這樣認為，反而說：『他是剎帝利種姓（Kshatriya，古印度四大種姓之一，指武士和統治者），而且學道的時間尚淺，又說佛的言辭不夠巧妙，文辭繁瑣笨重不如《吠陀經》（Veda，古印度婆羅門教的聖典）。』 這不能稱之為殊勝。僧眾中有四種品級的人，所以佛不殊勝。』 像這樣在殊勝中產生非殊勝的想法，就是顛倒。 非凈道中凈道想者：如果有人說用灰水等洗滌可以使人清凈，又說生死終結才叫做清凈之道，或者只是貪戀持戒、梵行、供養天神等，也說因為自在天（Ishvara，印度教中的最高神）的緣故才能得到清凈，或者說苦行可以使過去的業力消盡，才叫做清凈之道，又或者斷絕葷腥以及酥油、乳酪等才能得到清凈，又或者用乾淨的水洗浴，唸誦《吠陀經》的咒語，然後才飲食，才叫做清凈之道。像這樣用各種邪道來尋求解脫，而不是用八正道作為清凈之道，就是顛倒。 有中生無想者：如果某種法在世俗諦（Samvriti-satya，佛教用語，指世俗所認識的真理）中是存在的，卻說它是沒有的，就是顛倒。無中生有想者：如果說有實物（Dravya，佛教術語，指物質），有有分（avayavin，佛教術語，指整體），也說有數量等屬性（Guna，佛教術語，指屬性），也說有總相、別相以及集合，也說世性等不存在的事物是存在的，像這樣因為各種因緣而產生顛倒的心，都叫做邪見。在這些邪見中，有四種見解最為突出，其餘的都叫做邪見。 問：這些邪見應該如何斷除？ 答：經書中佛說，正見能夠消除邪見。 問：正見應該如何產生？ 答：如果通過見聞、比較、推理而產生正確的判斷，那麼正見就會產生。或者好好地修習正定，那麼正見也會產生。正如經書所說，攝心才能如實地知曉，散亂的心是不能的。 問：這些邪見有什麼過患？ 答：一切過錯和衰惱都是由邪見引起的。持有邪見的人認為沒有罪福和善惡業報，所以現在沒有好事，更何況未來世呢？像這樣破壞善惡的人叫做斷善根，必定會墮入阿鼻地獄（Avici，佛教中的八大地獄之一，指無間地獄）。正如《阿毗曇六足論》（Abhidharma-padaskandha，佛教論書）中所說，殺害這種人的罪過比殺害蟲蟻還要輕。而且這種持有邪見的人會污染世間，爲了減少和損害眾生，就像生長毒樹一樣。
【English Translation】 English version Thinking Non-Superior Thoughts: Among all sentient beings, the Buddha is the most superior. If someone does not think so, but says, 'He is of the Kshatriya caste (Kshatriya, one of the four castes in ancient India, referring to warriors and rulers), and his time in learning the Way is short. Also, the Buddha's words are not skillful enough, and the writing is cumbersome and not as good as the Vedas (Veda, the holy scriptures of ancient Indian Brahmanism).' This cannot be called superior. There are four grades of people in the Sangha (Buddhist monastic order), so the Buddha is not superior.' Thinking non-superior thoughts in the midst of superiority is delusion. Thinking Pure Path in Non-Pure Path: If someone says that washing with ash water, etc., can purify people, and also says that the end of birth and death is called the pure path, or only craves keeping precepts, practicing Brahmacharya (celibacy), offering to gods, etc., and also says that purity can be attained because of Ishvara (a supreme god in Hinduism), or says that ascetic practices can exhaust past karma, which is called the pure path, or that cutting off meat, garlic, ghee, and cheese, etc., can attain purity, or that bathing with clean water and chanting Vedic mantras before eating is called the pure path. Seeking liberation through various heretical paths like these, instead of using the Eightfold Path as the pure path, is delusion. Thinking Non-Existence in Existence: If a certain dharma (teaching, principle) exists in Samvriti-satya (conventional truth, a Buddhist term referring to the truth recognized by the world), but it is said to be non-existent, it is delusion. Thinking Existence in Non-Existence: If it is said that there is substance (Dravya, a Buddhist term referring to matter), there is avayavin (a Buddhist term referring to the whole), and it is also said that there are attributes such as quantity (Guna, a Buddhist term referring to attributes), and it is also said that there are general characteristics, specific characteristics, and aggregates, and it is also said that non-existent things such as world-nature exist. Like this, the deluded mind arising from various causes is called wrong view. Among these wrong views, four kinds of views are the most prominent, and the rest are called wrong views. Question: How should these wrong views be eliminated? Answer: In the scriptures, the Buddha said that right view can eliminate wrong view. Question: How should right view arise? Answer: If correct judgment arises through seeing, hearing, comparing, and reasoning, then right view will arise. Or if one practices right concentration well, then right view will also arise. As the scriptures say, a concentrated mind can know things as they really are, but a scattered mind cannot. Question: What are the faults of these wrong views? Answer: All faults and afflictions are caused by wrong views. People with wrong views think that there is no merit, demerit, or karmic retribution for good and evil deeds, so there are no good things now, let alone in the future. People who destroy good and evil like this are called those who have cut off the roots of goodness, and they will surely fall into Avici hell (Avici, one of the eight great hells in Buddhism, referring to the uninterrupted hell). As it is said in the Abhidharma-padaskandha (a Buddhist treatise), the sin of killing such a person is lighter than killing insects. Moreover, this person with wrong views pollutes the world, and in order to reduce and harm sentient beings, he is like a poisonous tree growing.
生為惱害故。又此人所起身口意業。皆為惡報。如經中說。邪見人所起身口意業欲瞋思念。皆為惡報。如種苦瓠拘賒毒枝必害蔓陀樹種是中。所有地種水火風種皆為苦味。以種苦故。如是邪見人諸餘心心數法。以邪見故皆得惡報。是故此人。雖有施等終無好果。以先為邪見心所壞故。是人所作不善皆是增上。以久集噁心故。又以戒法故能制非法。是人無善惡故無所禁忌。深為放逸行不善法。定破慚愧二種白法。與畜生無異。又若人言無善惡。是人心中常懷不善。又是人無有能受善法因緣。所以者何。是人不能親近善人。不聞善法。噁心易起。善心難生。以易起惡故無善因緣。如是漸積則斷善根。又此邪見人名在難處。如地獄眾生不任得道。如此人雖生中國具足六根能別好醜。亦不任得道。又此邪見人無惡不造不忌輕重。又少作不善亦墮地獄。以重罪心起是業故。如業品中解地獄業。以是因緣此人所作皆為地獄。又此人不能盡罪惡業。以不善法常在心故。又此人展轉地獄難得解脫。所以者何。斷善根人若善根未相續間。終不脫地獄。是人邪見在心中故。善根云何得相續耶。又邪見人名不可治。猶如病人死相已現。雖有良醫不能復治。是人亦爾。無餘善故。乃至諸佛亦不能治。是故必墮阿鼻地獄。
二取品第一百三
【現代漢語翻譯】 現代漢語譯本：因為出生的緣故而充滿惱害。而且這個人所造的身口意業，都是惡報。正如經中所說，邪見之人所造的身口意業，以及貪慾、嗔恨的思念，都是惡報。就像種植苦瓠（kǔ hù，葫蘆的一種）、拘賒（jū shē，一種有毒的植物）、毒枝，必定會損害蔓陀樹（màn tuó shù，一種樹）的種子一樣。在這些種子中，所有的地、種、水、火、風的元素，都帶有苦味，因為種子是苦的。同樣，邪見之人的所有心和心所法，因為邪見的緣故，都會得到惡報。因此，這個人即使有佈施等行為，也終究沒有好的結果，因為事先已經被邪見之心所破壞。這個人所作的不善業都是增長的，因為長期積累噁心的緣故。而且因為戒法的緣故，能夠制止非法。這個人沒有善惡的觀念，所以沒有任何禁忌，深深地放縱自己，行不善之法，必定會破壞慚愧這兩種白法（bái fǎ，善良的、純潔的法），與畜生沒有區別。而且如果有人說沒有善惡，那麼這個人的心中常常懷有不善。而且這個人沒有能夠接受善法的因緣。為什麼呢？因為這個人不能親近善人，不聽聞善法，噁心容易生起，善心難以生起。因為容易生起噁心的緣故，所以沒有善的因緣。像這樣逐漸積累，就會斷絕善根。而且這個邪見之人的名字在困難之處。就像地獄眾生不能夠證得道一樣，這個人雖然生在中國，具足六根，能夠分辨好壞，也不能夠證得道。而且這個邪見之人無惡不作，不顧忌輕重。而且稍微作一點不善，也會墮入地獄，因為以重罪之心生起這個業的緣故。就像《業品》中解釋地獄業一樣，因為這個因緣，這個人所作的一切都是爲了地獄。而且這個人不能夠窮盡罪惡之業，因為不善之法常常在心中的緣故。而且這個人輾轉于地獄，難以得到解脫。為什麼呢？斷絕善根的人，如果善根沒有相續，終究不能脫離地獄。這個人邪見在心中，善根怎麼能夠相續呢？而且邪見之人是不可救治的，就像病人死亡的徵兆已經顯現，即使有良醫也不能夠再治療。這個人也是這樣，因為沒有剩餘的善的緣故，乃至諸佛也不能夠治療。所以必定墮入阿鼻地獄（ā bí dì yù，八大地獄中最苦的一個）。 《二取品》第一百三
【English Translation】 English version: Because of being born, there is suffering and harm. Moreover, the actions of body, speech, and mind performed by this person all result in evil retribution. As it is said in the scriptures, the actions of body, speech, and mind, as well as the thoughts of desire and hatred, performed by a person with wrong views, all result in evil retribution. It is like planting bitter gourds (kǔ hù, a type of gourd), kusha (jū shē, a poisonous plant), and poisonous branches, which will inevitably harm the seeds of the mandara tree (màn tuó shù, a type of tree). In these seeds, all the elements of earth, seed, water, fire, and wind have a bitter taste because the seed is bitter. Similarly, all the mind and mental factors of a person with wrong views will receive evil retribution because of their wrong views. Therefore, even if this person performs acts of charity, they will ultimately have no good results because they have already been destroyed by the mind of wrong views. The unwholesome deeds done by this person are all increasing because of the long accumulation of evil thoughts. Moreover, because of the precepts, one can restrain unlawful actions. This person has no concept of good or evil, so there are no prohibitions, and they deeply indulge themselves, engaging in unwholesome deeds, inevitably destroying the two white dharmas (bái fǎ, pure and wholesome dharmas) of shame and remorse, no different from animals. Furthermore, if someone says there is no good or evil, then this person's heart is always filled with unwholesomeness. Moreover, this person has no conditions to receive wholesome dharmas. Why? Because this person cannot associate with good people, does not hear wholesome teachings, evil thoughts easily arise, and wholesome thoughts are difficult to arise. Because evil thoughts easily arise, there are no wholesome conditions. Accumulating in this way gradually cuts off the roots of goodness. Moreover, the name of this person with wrong views is in a difficult place. Just as sentient beings in hell cannot attain the path, although this person is born in China, possesses the six faculties, and can distinguish between good and bad, they also cannot attain the path. Moreover, this person with wrong views commits all kinds of evil, regardless of the severity. And even a small amount of unwholesome deeds will cause them to fall into hell because they arise from a mind of heavy sin. Just as the Karma Chapter explains the karma of hell, because of this cause, everything this person does is for hell. Moreover, this person cannot exhaust their sinful karma because unwholesome dharmas are always in their mind. Moreover, this person transmigrates through hell and is difficult to liberate. Why? A person who has cut off their roots of goodness will not escape hell until the roots of goodness are connected. Because this person's wrong views are in their mind, how can the roots of goodness be connected? Moreover, a person with wrong views is incurable, just like a patient whose signs of death have already appeared, even if there is a good doctor, they cannot be cured. This person is also like that, because there is no remaining goodness, even the Buddhas cannot cure them. Therefore, they will inevitably fall into Avici Hell (ā bí dì yù, the most painful of the eight great hells). The 103rd Chapter on Grasping
十三
于非實事中生決定心。但是事實。余皆妄語。是名見取。及先說非勝法中定生勝想。亦名見取。問曰。見取有何過。答曰。是人得少功德自以為足。又是人唐勞其功。所以者何。是人于非善事中生妙善想。勤加精進。以是因緣后則心悔。又是人為智者所笑。以非勝中生勝想故。又若人非勝謂勝是愚癡相。猶如盲人于瓦礫中生金銀想。為有目者之所輕笑。見取有如是等過。若人舍智。以洗浴等戒。望得清凈名為戒取。問曰。不以戒故得清凈耶。答曰。以智慧得清凈戒。為智慧根本。問曰。戒取有何過。答曰。所說見取之過。以下事為足等。皆是此過。又戒取因緣唐受諸苦。謂受寒熱臥灰土木刺棘等上。投淵赴火自墜高等。後世亦受劇苦果報。如經中說。持牛戒若成則還為牛。若不能成則墮地獄。又此人從冥入冥。以受此法現世得苦后亦苦。故又此人得深重罪。所以者何。以非法為法毀壞真法。亦謗行正法者。令多眾生背真凈法。墮罪中故。積集大罪。故受阿鼻地獄果報。寧止不行勿行邪道。所以者何。若本不行易令行道。邪行敗心故難入道。又雖是怨賊不能令人衰惱如生邪見。所以者何。怨賊不能污人。如隨逐邪見。受外道所行種種邪戒裸形無恥。灰土涂身拔髮等故。又此邪見人皆失世間一切利樂。現在失
【現代漢語翻譯】 現代漢語譯本 十三
在非真實的事情中產生決定的想法，但那些是真實的事情，其餘都是虛妄的言語，這叫做『見取』（認為錯誤的見解是正確的）。以及先前所說的在非殊勝的法中，一定產生殊勝的想法，也叫做『見取』。有人問：『見取』有什麼過失？回答說：這種人得到少許功德就自以為滿足。而且這種人徒勞地付出努力。為什麼呢？這種人在非善事中產生美妙殊勝的想法，勤奮努力，因為這個緣故，後來就會後悔。而且這種人會被有智慧的人嘲笑，因為在非殊勝的事物中產生殊勝的想法。又如果有人認為非殊勝是殊勝，這是愚癡的表現，就像盲人在瓦礫中產生金銀的想法，被有眼睛的人輕視嘲笑。『見取』有像這樣的過失。如果有人捨棄智慧，用洗浴等戒律，希望得到清凈，這叫做『戒取』（執著于錯誤的戒律）。有人問：不通過戒律就不能得到清凈嗎？回答說：通過智慧才能得到清凈，戒律是智慧的根本。
有人問：『戒取』有什麼過失？回答說：前面所說的『見取』的過失，例如以低下的事物為滿足等等，都是這種過失。而且因為『戒取』的緣故，徒勞地承受各種痛苦，例如忍受寒冷炎熱，睡在灰土、木刺、荊棘等等上面，投身深淵，跳入火中，自己墜落高處等等，後世也會承受劇烈的痛苦果報。如經中所說，持牛戒如果成功，就會轉生為牛，如果不能成功，就會墮入地獄。而且這種人從黑暗進入黑暗，因為接受這種法，現世得到痛苦，後世也痛苦。所以這種人會得到深重的罪過。為什麼呢？因為把非法當作法，毀壞真正的佛法，也誹謗修行正法的人，使眾多眾生背離真正的清凈之法，墮入罪惡之中。積累巨大的罪惡，所以會受到阿鼻地獄的果報。寧可停止不行，也不要走邪道。為什麼呢？如果本來沒有修行，容易使他修行正道，邪行會敗壞心性，所以難以進入正道。而且即使是怨賊，也不能使人衰敗惱怒，像產生邪見那樣。為什麼呢？怨賊不能玷污人，像隨從邪見那樣，接受外道所修行的各種邪戒，例如裸形，**，用灰土塗抹身體，拔頭髮等等。而且這種有邪見的人會失去世間的一切利益和快樂，現在就失去。
【English Translation】 English version Thirteen
To generate a decisive mind in unreal things, but those are real things, and the rest are false words, this is called 'wrong view' (thinking wrong views are correct). And the previously mentioned generating a superior thought in a non-superior dharma is also called 'wrong view'. Someone asks: What are the faults of 'wrong view'? The answer is: This person is content with little merit. Moreover, this person labors in vain. Why? This person generates wonderful and superior thoughts in non-good deeds, diligently strives, and because of this, later regrets. Moreover, this person is laughed at by wise people because they generate superior thoughts in non-superior things. Also, if someone thinks non-superior is superior, this is a sign of foolishness, like a blind person generating thoughts of gold and silver in rubble, being despised and laughed at by those with eyes. 'Wrong view' has such faults. If someone abandons wisdom and hopes to attain purity through precepts such as bathing, this is called 'precept attachment' (clinging to wrong precepts). Someone asks: Can one not attain purity through precepts? The answer is: One attains purity through wisdom, and precepts are the root of wisdom.
Someone asks: What are the faults of 'precept attachment'? The answer is: The faults of 'wrong view' mentioned earlier, such as being content with inferior things, etc., are all faults of this kind. Moreover, because of 'precept attachment', one vainly endures various sufferings, such as enduring cold and heat, sleeping on ashes, thorns, etc., throwing oneself into abysses, jumping into fire, falling from high places, etc., and will also endure severe painful consequences in future lives. As it is said in the sutras, if one successfully practices the cow precept, one will be reborn as a cow; if one cannot succeed, one will fall into hell. Moreover, this person goes from darkness into darkness, because by accepting this dharma, one obtains suffering in this life and also suffers in the next life. Therefore, this person will incur a deep and heavy sin. Why? Because one takes what is not dharma as dharma, destroys the true Dharma, and also slanders those who practice the true Dharma, causing many beings to turn away from the true pure Dharma and fall into sin. Accumulating great sins, one will receive the fruit of Avici Hell. It is better to stop than to walk the wrong path. Why? If one has not practiced originally, it is easy to make them practice the right path; wrong practice corrupts the mind, so it is difficult to enter the path. Moreover, even enemies and thieves cannot cause people to decline and be annoyed like generating wrong views. Why? Enemies and thieves cannot defile people like following wrong views, accepting various wrong precepts practiced by externalists, such as nakedness, **, smearing the body with ashes, pulling out hair, etc. Moreover, this person with wrong views will lose all worldly benefits and happiness, and loses them now.
五欲樂。后失生善處樂。及泥洹樂。若人求樂得苦。求解得縛。不名狂耶。所以者何。以施一餐因緣可得生天。此人行邪行故。雖施身命無所利益。
隨煩惱品第一百三十四
心重欲眠名睡。心攝離覺名眠。心散諸塵名掉。心懷憂結名悔。所謂不應作而作。應作而不作。曲心詐善名諂。諂心事成名誑。自作惡不羞名無慚。眾中為惡不羞不戁名無愧。心隨不善名放逸。實無功德示相令人謂有名詐。現奇特為利養故。口悅人意名羅波那。欲得他物表欲得相。如言此物好等名為現相。若為呰毀此人故稱讚餘人。如言汝父精進汝不及也。名為憿切。若以施求施。言是施物從某邊得。如是等名以利求利。若人有喜睡病。名單致利。若得好處行道因緣具足。而常愁憂名為不喜。若人頻申身不調適。為睡眠因緣名為頻申。若人不知調適飲食多少。名初不調。若不堪精進名為退心。若諸尊長有所言說。不敬不畏名不敬肅。喜樂惡人名樂惡友如是等名隨煩惱。從煩惱生故。
不善根品第一百三十五
三不善根謂貪恚癡。問曰。憍慢等亦應是不善根。何故但說三耶。答曰。一切煩惱皆是三種煩惱分。慢等是癡分故不別說。又三種煩惱多在眾生心中。慢等不爾。又一切未離欲者乃至蚊蟻。是三煩惱皆在心中。憍慢等
【現代漢語翻譯】 現代漢語譯本 五欲之樂（pañca kāmaguṇā）：指色、聲、香、味、觸五種感官帶來的快樂。之後失去這些，轉而投生到善處之樂，以及最終的涅槃之樂（nirvāṇa）。如果有人爲了追求快樂反而招致痛苦，爲了求解脫反而被束縛，這難道不是顛倒瘋狂嗎？為什麼這麼說呢？因為僅僅佈施一餐的因緣，就可以獲得昇天的果報。而這個人行為邪僻不正，即使佈施身命，也毫無利益。
隨煩惱品 第一百三十四
內心昏沉想睡覺叫做『睡』。內心收攝而遠離覺醒的狀態叫做『眠』。內心散亂于各種塵境叫做『掉』。內心懷著憂愁和悔恨叫做『悔』，也就是做了不該做的事，該做的事卻沒有做。用心曲意奉承、虛偽裝善叫做『諂』。用虛假的手段來成就事情叫做『誑』。自己做了惡事卻不感到羞恥叫做『無慚』。在眾人面前做惡事，不感到羞恥也不感到恐懼叫做『無愧』。內心隨順不善法叫做『放逸』。實際上沒有功德，卻裝出有功德的樣子，讓人以為自己有名望，這是虛詐。爲了獲得利益供養，而顯現奇特的行為。用甜言蜜語來取悅他人，叫做『羅波那』（Lobha，貪婪）。想要得到別人的東西，就表現出想要得到的姿態，比如稱讚說『這個東西真好』等等，這叫做『現相』。如果爲了貶低這個人，而去稱讚另一個人，比如（對乙）說：『你父親很精進，你不如他。』這叫做『憿切』。如果用佈施來求取佈施，說『這些佈施的物品是從某處得到的』等等，這叫做用利益來求取利益。如果有人經常犯困，這叫做『名單致利』。如果得到好的處境，修行辦道的因緣具足，卻常常愁眉苦臉，這叫做『不喜』。如果人經常伸懶腰，身體不調和舒適，這是因為睡眠的緣故，叫做『頻申』。如果人不知道如何調適飲食的多少，叫做『初不調』。如果不能夠精進努力，叫做『退心』。如果各位尊長有所言說，卻不尊敬也不畏懼，叫做『不敬肅』。喜歡和惡人交往，叫做『樂惡友』。像這些都叫做隨煩惱，因為它們是從煩惱而產生的。
不善根品 第一百三十五
三種不善根是指貪（lobha）、嗔（dveṣa）、癡（moha）。有人問：『憍慢（māna）等也應該是屬於不善根，為什麼只說三種呢？』回答說：『一切煩惱都可以歸類到這三種煩惱之中。憍慢等是屬於愚癡（moha）的部分，所以不另外說明。』而且這三種煩惱大多存在於眾生的心中，憍慢等則不是這樣。此外，一切沒有脫離慾望的人，乃至蚊子螞蟻，心中都存在這三種煩惱，而憍慢等煩惱則不一定。
【English Translation】 English version The pleasures of the five desires (pañca kāmaguṇā): referring to the pleasures brought by the five senses of sight, sound, smell, taste, and touch. Afterwards, losing these pleasures and being reborn in a good realm, and ultimately the bliss of nirvāṇa (nirvāṇa). If someone seeks pleasure but instead incurs suffering, seeks liberation but is instead bound, isn't this madness and delusion? Why is this so? Because merely giving a single meal can lead to rebirth in heaven. But if this person acts perversely and improperly, even if they give their life, it will be of no benefit.
Chapter One Hundred and Thirty-Four on Secondary Afflictions
The mind being heavy and wanting to sleep is called 'sleep'. The mind being withdrawn and separated from wakefulness is called 'slumber'. The mind being scattered among various defilements is called 'restlessness'. The mind harboring sorrow and regret is called 'remorse', that is, doing what should not be done and not doing what should be done. Using a crooked mind to flatter and falsely pretend to be good is called 'deceit'. Using false means to accomplish things is called 'fraud'. Doing evil deeds without feeling ashamed is called 'shamelessness'. Doing evil deeds in public without feeling ashamed or fearful is called 'lack of conscience'. The mind following unwholesome dharmas is called 'negligence'. Actually having no merit but pretending to have merit, making people think one is famous, is called 'deception'. Displaying extraordinary behavior to gain profit and offerings. Using sweet words to please others is called 'Lobha' (greed). Wanting to obtain other people's things, one shows the appearance of wanting to obtain them, such as praising 'this thing is good', etc., this is called 'showing appearance'. If, in order to belittle this person, one praises another person, such as saying (to B), 'Your father is diligent, you are not as good as him,' this is called 'provocation'. If one uses giving to seek giving, saying 'these donated items were obtained from such and such a place,' etc., this is called using profit to seek profit. If someone frequently feels sleepy, this is called 'frequent drowsiness'. If one obtains a good situation, the conditions for practicing the path are complete, but one is constantly worried and sad, this is called 'unhappiness'. If a person frequently stretches, the body is not harmonious and comfortable, this is due to the cause of sleep, called 'frequent stretching'. If a person does not know how to adjust the amount of food, this is called 'initial maladjustment'. If one is unable to be diligent and strive, this is called 'retreating mind'. If the venerable elders have something to say, but one is not respectful or fearful, this is called 'disrespect'. Enjoying associating with evil people is called 'enjoying evil friends'. These are all called secondary afflictions because they arise from afflictions.
Chapter One Hundred and Thirty-Five on Unwholesome Roots
The three unwholesome roots are greed (lobha), hatred (dveṣa), and delusion (moha). Someone asks: 'Conceit (māna) and other afflictions should also be unwholesome roots, why are only three mentioned?' The answer is: 'All afflictions can be categorized into these three types of afflictions. Conceit and others are part of delusion (moha), so they are not mentioned separately.' Moreover, these three afflictions are mostly present in the minds of sentient beings, while conceit and others are not. Furthermore, all those who have not detached from desire, even mosquitoes and ants, have these three afflictions in their minds, while conceit and other afflictions are not necessarily present.
不如是。又貪是瞋不善根。違失所貪則隨生瞋。癡為二本。所以者何。若人無癡則不貪瞋。又經中說。十不善業有三種。從貪瞋癡生。不說從慢等生。又有三種受。更無第四。是三受中三煩惱使。若別有慢等於何受中使。是事實不可說。當知此三是諸煩惱本。問曰。何故樂受中貪使。對曰。現見此中生故。如經中說。人得樂觸生喜。若觸則不喜。是人于諸受中集滅味過出。不如實知故。不苦不樂受中無明使使。所以者何。是人于無色界系諸陰相續不如實知故。則於是中生寂滅想若解脫想若不苦不樂想若我想。是故說不苦不樂中癡生。問曰。是諸使為法中使。眾生中使耶。答曰。因法生眾生心。隨眾生心則受諸受隨諸受貪等煩惱使。故知因法生使而使眾生。何以知之。若眾生未斷此使。則此使使。若斷則不復使。若法中使。法常有故使應常使。常不應斷。又非眾生數亦應有使。若然者。若以人使故壁等有使。以人識故壁等亦應有識。是事實無。然則無阿羅漢。餘人使故有使。問曰。是使未斷則使。斷則不使。答曰。二種使使。一緣使。二相應使。是使若斷若不斷。即是緣及相應。何故說斷則不使。若爾更應說第三使相。以不可說故當知無也。又使能緣異地而不使。故知但眾生中使。非法中也。問曰。二種使使。一緣使。
【現代漢語翻譯】 現代漢語譯本 『並非如此。貪婪也是嗔恨（Dvesha，負面情緒）的不善之根。如果失去了所貪之物，就會隨之產生嗔恨。愚癡（Moha，無明）是這二者的根本。』為什麼這麼說呢？如果一個人沒有愚癡，就不會有貪婪和嗔恨。經典中也說，十不善業有三種，是從貪婪、嗔恨、愚癡產生的，沒有說從驕慢等產生。又有三種感受（Vedana），沒有第四種。在這三種感受中，有三種煩惱隨眠（Anusaya）。如果另外有驕慢等，那麼它們在什麼感受中隨眠呢？這個事實是無法解釋的。應當知道，這三種（貪、嗔、癡）是所有煩惱的根本。 有人問：『為什麼在快樂的感受（Sukha Vedana）中，是貪婪隨眠呢？』回答說：『因為現常見到貪婪在這種感受中產生。』正如經典中所說，人得到快樂的觸覺（Sparsha）就會產生喜悅，如果沒有觸覺就不會喜悅。這個人對於各種感受的集起、滅壞、滋味、過患、出離，不如實知，所以會產生貪婪。 在不苦不樂的感受（Upeksha Vedana）中，是無明（Avidya）隨眠。為什麼呢？因為這個人對於無繫縛的諸蘊（Skandha，五蘊）的相續，不如實知，所以會在其中產生寂滅想、解脫想、不苦不樂想，或者我想。因此說，在不苦不樂的感受中，愚癡產生。 有人問：『這些隨眠是在法（Dharma，事物）中隨眠，還是在眾生（Sattva，有情）中隨眠呢？』回答說：『因為法而產生眾生的心，隨著眾生的心而感受各種感受，隨著各種感受而產生貪婪等煩惱隨眠。』所以知道，因為法而產生隨眠，然後隨眠使役眾生。憑什麼知道呢？如果眾生沒有斷除這些隨眠，那麼這些隨眠就會使役他；如果斷除了，就不會再使役。如果隨眠是在法中隨眠，因為法是常有的，所以隨眠應該常常使役，不應該被斷除。而且，如果隨眠不是眾生所擁有的，也應該有隨眠。如果這樣，因為人有隨眠，所以墻壁等也應該有隨眠；因為人有識，所以墻壁等也應該有識。這個事實是不存在的。這樣的話，就沒有阿羅漢了，因為是其他人使役，所以才有隨眠。 有人問：『隨眠未斷就會使役，斷了就不會使役嗎？』回答說：『有兩種使役：一種是緣使役，一種是相應使役。』這些隨眠，無論斷沒斷，都是緣和相應。為什麼說斷了就不使役呢？如果這樣，就應該再說第三種使役相。因為不可說，所以應當知道沒有第三種使役相。而且，隨眠能夠緣不同的地（Bhumi，境界）而不使役，所以知道只是在眾生中使役，不是在法中使役。 有人問：『有兩種使役，一種是緣使役，』
【English Translation】 English version 'It is not so. Greed is also the root of anger (Dvesha, negative emotion). If what is coveted is lost, anger arises accordingly. Ignorance (Moha, Avidya) is the root of both.' Why is that? If a person has no ignorance, they will not have greed and anger. It is also said in the scriptures that the ten unwholesome actions arise from greed, anger, and ignorance, not from pride, etc. There are also three kinds of feelings (Vedana), and there is no fourth. Among these three feelings, there are three latent defilements (Anusaya). If there are other things like pride, then in what feeling do they lie dormant? This fact cannot be explained. It should be known that these three (greed, anger, and ignorance) are the root of all defilements. Someone asks: 'Why is it that in the feeling of pleasure (Sukha Vedana), greed lies dormant?' The answer is: 'Because it is commonly seen that greed arises in this feeling.' As it is said in the scriptures, when a person obtains a pleasant touch (Sparsha), joy arises; if there is no touch, there is no joy. This person does not truly know the arising, ceasing, taste, danger, and escape from various feelings, so greed arises. In the feeling of neither-pleasure-nor-pain (Upeksha Vedana), ignorance (Avidya) lies dormant. Why is that? Because this person does not truly know the continuity of the unattached aggregates (Skandha, five aggregates), so they generate thoughts of cessation, liberation, neither-pleasure-nor-pain, or the thought of 'I' within it. Therefore, it is said that ignorance arises in the feeling of neither-pleasure-nor-pain. Someone asks: 'Do these latent defilements lie dormant in the Dharma (things), or in sentient beings (Sattva, beings with consciousness)?' The answer is: 'Because of Dharma, the mind of sentient beings arises; following the mind of sentient beings, various feelings are experienced; following various feelings, greed and other latent defilements arise.' Therefore, it is known that latent defilements arise because of Dharma, and then the latent defilements control sentient beings. How is it known? If sentient beings have not severed these latent defilements, then these latent defilements will control them; if they are severed, they will no longer control them. If the latent defilements lie dormant in Dharma, because Dharma is permanent, the latent defilements should always control and should not be severed. Moreover, if the latent defilements are not possessed by sentient beings, there should also be latent defilements. If so, because people have latent defilements, walls, etc., should also have latent defilements; because people have consciousness, walls, etc., should also have consciousness. This fact does not exist. In that case, there would be no Arhats, because others are controlling, so there are latent defilements. Someone asks: 'If the latent defilements are not severed, they will control; if they are severed, they will not control?' The answer is: 'There are two kinds of control: one is control by condition, and the other is control by association.' These latent defilements, whether severed or not, are both condition and association. Why is it said that if they are severed, they will not control? If so, a third kind of control should be described. Because it cannot be described, it should be known that there is no third kind of control. Moreover, latent defilements can be conditioned by different realms (Bhumi, states of existence) without controlling, so it is known that they only control in sentient beings, not in Dharma. Someone asks: 'There are two kinds of control, one is control by condition,'
二相應使。是眾生諸使非緣非相應。云何當使。答曰。是事先答。諸使因法生而使眾生。如阿毗曇身中說欲界眾生幾使使等。若不使眾生云何有如是問。問曰。若使使眾生。經中說樂受中貪使。此則相違。答曰。是不盡語。應言樂受中生貪而使眾生。問曰。是貪亦因色等生。此中何故但說因樂受生。答曰。以憶想分別歡喜等故貪生。非但從色等生。問曰。因苦受亦生貪。如說樂者不求苦者多求。何故但說從樂受生。答曰。不以苦受故貪生。是人為苦所惱。故於樂受中生貪。問曰。不苦不樂受中亦貪使使。何故但說樂受中耶。答曰。是人以不苦不樂受為樂故貪生。故說樂受中貪使。以此三受中三煩惱使。故但說三。◎
◎雜煩惱品第一百三十六
問曰。經中說三漏。欲漏．有漏．無明漏。何者是。答曰。欲界中除無明。餘一切煩惱名為欲漏。色無色界有漏亦如是。三界無明名無明漏。問曰。諸漏云何增長。答曰。以下中上法故。漸次增長。又得色等勝緣故諸漏增長。問曰。是三漏云何說為七漏。答曰。實漏有二種。見諦斷是諸漏根本。思惟斷是諸漏果。五助漏因緣合說為七。即此煩惱。佛隨義故說三漏四流四縛四取四結等。問曰。四流。欲流有流見流無明流。何者是。答曰。除見及無明。余欲界一切煩惱是
【現代漢語翻譯】 現代漢語譯本 二相應使（Xiangying Shi，相應的煩惱）。這些煩惱並非與眾生有緣或相應。如何使（Shi，驅使）？答：這是事先回答。諸使因法而生，從而驅使眾生。例如《阿毗曇》（Abhidhamma）中說，欲界眾生被幾種煩惱驅使等等。如果不驅使眾生，為何會有這樣的問題？問：如果煩惱驅使眾生，經中說樂受中生貪使（Tan Shi，貪的煩惱）。這豈不是矛盾？答：這是不完全的說法。應該說，在樂受中生貪，從而驅使眾生。問：貪也因色等而生，為何此處只說因樂受而生？答：因為憶想、分別、歡喜等，所以生貪，並非僅僅從色等而生。問：因苦受也生貪，如經中所說，快樂的人不尋求，痛苦的人多尋求。為何只說從樂受而生？答：不是因為苦受而生貪。是因為人被痛苦所惱，所以在樂受中生貪。問：不苦不樂受中也有貪使驅使，為何只說樂受中？答：因為人以不苦不樂受為樂，所以生貪。所以說樂受中生貪使。因為這三種感受中有三種煩惱驅使，所以只說三種。 雜煩惱品第一百三十六 問：經中說三漏（San Lou，三種煩惱）。欲漏（Yu Lou，對慾望的執著）、有漏（You Lou，對存在的執著）、無明漏（Wu Ming Lou，對真理的無知）。這些是什麼？答：欲界中除了無明，其餘一切煩惱名為欲漏。色界和無色界中的有漏也是如此。三界中的無明名為無明漏。問：諸漏如何增長？答：因為下、中、上等法，逐漸增長。又因為得到色等殊勝的因緣，所以諸漏增長。問：這三漏如何說為七漏？答：實際上漏有兩種。見諦斷（Jian Di Duan，通過證悟真理而斷除）是諸漏的根本，思惟斷（Siwei Duan，通過思考而斷除）是諸漏的果。五助漏因緣合起來說為七。就是這些煩惱。佛陀隨順意義，所以說三漏、四流（Si Liu，四種煩惱之流）、四縛（Si Fu，四種束縛）、四取（Si Qu，四種執取）、四結（Si Jie，四種結縛）等。問：四流，欲流（Yu Liu，慾望之流）、有流（You Liu，存在之流）、見流（Jian Liu，邪見之流）、無明流（Wu Ming Liu，無知之流）。這些是什麼？答：除了見和無明，其餘欲界一切煩惱是欲流。
【English Translation】 English version The two corresponding bondages (Xiangying Shi, corresponding afflictions). These afflictions are neither related to nor corresponding to sentient beings. How do they 'use' (Shi, drive)? Answer: This is answered in advance. The various 'uses' arise from the Dharma and thereby drive sentient beings. For example, the Abhidhamma (Abhidhamma) says how many afflictions drive sentient beings in the desire realm, and so on. If they do not drive sentient beings, why would there be such a question? Question: If afflictions drive sentient beings, the sutra says that craving arises from pleasant feeling (Tan Shi, affliction of craving). Isn't this contradictory? Answer: This is an incomplete statement. It should be said that craving arises in pleasant feeling and thereby drives sentient beings. Question: Craving also arises from form, etc. Why is it only said here that it arises from pleasant feeling? Answer: Because craving arises from recollection, discrimination, joy, etc., not only from form, etc. Question: Craving also arises from painful feeling, as it is said in the sutra that those who are happy do not seek, but those who are suffering seek more. Why is it only said that it arises from pleasant feeling? Answer: Craving does not arise because of painful feeling. It is because people are troubled by suffering that they generate craving in pleasant feeling. Question: Craving also drives in neither-pleasant-nor-painful feeling. Why is it only said in pleasant feeling? Answer: Because people take neither-pleasant-nor-painful feeling as pleasant, craving arises. Therefore, it is said that craving arises in pleasant feeling. Because there are three afflictions driving in these three feelings, only three are mentioned. Chapter 136 on Miscellaneous Afflictions Question: The sutra speaks of three outflows (San Lou, three kinds of afflictions): the outflow of desire (Yu Lou, attachment to desire), the outflow of existence (You Lou, attachment to existence), and the outflow of ignorance (Wu Ming Lou, ignorance of truth). What are these? Answer: In the desire realm, everything except ignorance is called the outflow of desire. The outflow of existence in the form and formless realms is also the same. Ignorance in the three realms is called the outflow of ignorance. Question: How do the outflows increase? Answer: Because of inferior, intermediate, and superior dharmas, they gradually increase. Also, because of obtaining excellent conditions such as form, the outflows increase. Question: How are these three outflows said to be seven outflows? Answer: Actually, there are two kinds of outflows. Cutting off through seeing the truth (Jian Di Duan, cutting off by realizing the truth) is the root of the outflows, and cutting off through contemplation (Siwei Duan, cutting off by contemplation) is the result of the outflows. The five auxiliary causes and conditions of outflows are combined and said to be seven. These are the afflictions. The Buddha speaks of three outflows, four currents (Si Liu, four flows of afflictions), four bonds (Si Fu, four kinds of bondage), four grasps (Si Qu, four kinds of grasping), four fetters (Si Jie, four kinds of fetters), etc., according to the meaning. Question: The four currents: the current of desire (Yu Liu, flow of desire), the current of existence (You Liu, flow of existence), the current of views (Jian Liu, flow of wrong views), and the current of ignorance (Wu Ming Liu, flow of ignorance). What are these? Answer: Except for views and ignorance, all afflictions in the desire realm are the current of desire.
名欲流。色無色界有流亦如是。諸見名見流。無明名無明流。問曰。流中何故別說見流。漏中不說耶。答曰。外道多為見所漂流。是故流中別說。以能漂沒故名為流。能系三有故名為縛。問曰。四取。欲取見取戒取我語取。何者是。答曰。無我故但取是語名我語取。若人有我見即生二邊。是我若常若無常。若定言無常則取五欲。以無後世故染著現在樂。若定言常。鈍根者則取持戒望後世樂。小利根者作如是念。若神是常則苦樂不變則無罪福。故起邪見。如是但因我語故生四取。問曰。四結。貪嫉身結。瞋恚身結。戒取身結。貪著是實取身結。何者是。答曰。貪嫉他物他人不與則生瞋心。以鞭杖等取。是在家人斗諍根本。亦名隨樂邊。若人持戒欲以此戒而得清凈。即謂是實余妄語。是見則隨。是出家人諍訟根本。亦名隨苦邊。五陰名身。是四結要須身口成。故名為身結。又有人言。是四法能繫縛生死。故名為結。問曰。五蓋。貪慾瞋恚睡眠掉悔疑。是事云何。答曰。人貪著諸欲故瞋恚隨逐。如經中說。從愛生恚及嫉妒等煩惱鞭杖等惡業。皆以貪慾故生。是人身心為貪恚所壞。多事疲勞則欲睡眠。是人睡眠小息。貪恚還來散亂其心。不得禪定心。隨外緣故生掉戲。不凈業人心常憂悔。以散心悔心故心常生疑。有解脫不如王
【現代漢語翻譯】 現代漢語譯本 名欲流（對慾望的追求）。色（物質）無有流（對物質的執著）也是如此。諸見（各種錯誤的見解）名為見流（見解之流）。無明（對真理的無知）名為無明流（無明之流）。 問：在『流』中，為何特別提到『見流』，而在『漏』中卻沒有提到呢？ 答：因為外道（非佛教修行者）大多被錯誤的見解所迷惑和漂流，所以『流』中特別提到了『見流』。因為它能使人沉沒，所以稱為『流』。因為它能束縛眾生於三有（欲界、色界、無色界），所以稱為『縛』（束縛）。 問：四取（四種執取）：欲取（對慾望的執取）、見取（對錯誤見解的執取）、戒取（對持戒的執取）、我語取（對『我』的言說的執取），指的是什麼？ 答：因為沒有『我』的實體，所以只是對『我』的言說的執取，稱為『我語取』。如果人有『我見』（認為有『我』的見解），就會產生二邊（兩種極端）：認為『我』是常（永恒不變）或者無常（斷滅）。如果斷定『我』是無常的，就會執取五欲（色、聲、香、味、觸），因為認為沒有來世，所以貪戀現在的快樂。如果斷定『我』是常的，根器遲鈍的人就會執取持戒，希望得到來世的快樂。稍微聰明一點的人會這樣想：如果神（靈魂）是常的，那麼苦樂就不會改變，也就沒有罪福（善惡報應）可言。因此產生邪見。所以，僅僅因為對『我』的言說，就會產生四取。 問：四結（四種束縛）：貪嫉身結（因貪婪嫉妒而產生的束縛）、瞋恚身結（因嗔恨而產生的束縛）、戒取身結（因執取戒律而產生的束縛）、貪著是實取身結（因貪戀認為是真實的而產生的束縛），指的是什麼？ 答：貪婪嫉妒他人之物，他人不給就會產生嗔恨心，用鞭打等手段去獲取。這是在家人的爭鬥的根本原因，也稱為隨樂邊（追求快樂的極端）。如果有人持戒，想要通過持戒而得到清凈，就認為這是真實的，其他的都是虛妄的。這是錯誤的見解，稱為隨見。這是出家人的爭訟的根本原因，也稱為隨苦邊（追求苦行的極端）。五陰（色、受、想、行、識）名為身。這四結都需要通過身口來完成，所以稱為身結。也有人說，這四法能夠束縛眾生於生死輪迴，所以稱為『結』（束縛）。 問：五蓋（五種障礙）：貪慾（貪婪的慾望）、瞋恚（嗔恨）、睡眠（昏沉睡眠）、掉悔（掉舉和後悔）、疑（懷疑），這些事情是怎樣的？ 答：人貪戀各種慾望，所以嗔恨隨之而來。正如經中所說，從愛（貪愛）產生嗔恚以及嫉妒等煩惱，鞭打等惡業，都是因為貪慾而產生。這樣的人身心被貪婪和嗔恨所破壞，因為做了太多的事情而感到疲勞，就想睡覺。這樣的人稍微休息一下，貪婪和嗔恨又會回來，擾亂他的心，無法進入禪定，心隨著外在的因緣而產生掉戲（散亂嬉戲）。不清凈的行業的人，內心常常憂愁後悔。因為散亂的心和後悔的心，內心常常產生懷疑。懷疑是否有解脫，是否不如國王（的生活）。
【English Translation】 English version 『Name』 is the stream of desire (Namayoga). The stream of form (Rupayoga) and non-form (Arupayoga) are also like that. Wrong views are called the stream of views (Ditthiyoga). Ignorance is called the stream of ignorance (Avijjayoga). Question: Why is the stream of views specifically mentioned among the streams, but not mentioned among the outflows (Asava)? Answer: Because non-Buddhist practitioners (Tirthika) are mostly misled and carried away by wrong views, the stream of views is specifically mentioned among the streams. Because it can submerge people, it is called a 『stream.』 Because it can bind beings to the three realms of existence (Kama-dhatu, Rupa-dhatu, Arupa-dhatu), it is called a 『bond』 (Bandhana). Question: What are the four graspings (Upadana): grasping of desire (Kamupadana), grasping of views (Ditthupadana), grasping of vows and rituals (Silabbatupadana), and grasping of self-assertion (Attavadupadana)? Answer: Because there is no substantial 『self,』 it is merely the grasping of assertions about 『self』 that is called 『grasping of self-assertion.』 If a person has a 『self-view』 (the view that there is a 『self』), then two extremes will arise: thinking that the 『self』 is either permanent (eternal) or impermanent (annihilation). If one determines that the 『self』 is impermanent, then one will grasp the five desires (form, sound, smell, taste, touch), because one thinks there is no afterlife, so one clings to present pleasures. If one determines that the 『self』 is permanent, those with dull faculties will grasp the upholding of precepts, hoping to attain happiness in the afterlife. Those who are slightly more intelligent will think like this: if the spirit (soul) is permanent, then suffering and happiness will not change, and there will be no merit or demerit (good or bad consequences). Therefore, wrong views arise. Thus, merely because of assertions about 『self,』 the four graspings arise. Question: What are the four bonds (Yoga): the bond of greed and jealousy (Abhijjha-kaya-gantha), the bond of hatred (Vyapada-kaya-gantha), the bond of clinging to rites and rituals (Silabbata-paramasa-kaya-gantha), and the bond of attachment to the belief in a real self (Idam-sacca-bhinivesa-kaya-gantha)? Answer: Being greedy and jealous of others' possessions, if others do not give, then hatred arises, and one uses whips and other means to obtain them. This is the root cause of disputes among laypeople, and it is also called the extreme of pursuing pleasure (Kamasukhallikanuyoga). If someone upholds precepts, wanting to attain purity through upholding precepts, then one thinks that this is real, and everything else is false. This is a wrong view, called clinging to views. This is the root cause of disputes among monastics, and it is also called the extreme of pursuing asceticism (Attakilamathanuyoga). The five aggregates (form, feeling, perception, mental formations, consciousness) are called the body. These four bonds all need to be accomplished through body and speech, so they are called body-bonds. Some also say that these four dharmas can bind beings to the cycle of birth and death, so they are called 『bonds』 (Yoga). Question: What are the five hindrances (Nivarana): sensual desire (Kamacchanda), ill-will (Vyapada), sloth and torpor (Thina-middha), restlessness and remorse (Uddhacca-kukkucca), and doubt (Vicikiccha)? How are these things? Answer: People are greedy for various desires, so hatred follows. As it is said in the sutras, from love (craving) arise hatred and jealousy and other afflictions, and evil deeds such as whipping, all arise because of greed. The body and mind of such a person are destroyed by greed and hatred, and because they have done too many things, they feel tired and want to sleep. Such a person rests for a little while, and greed and hatred come back, disturbing their mind, unable to enter into meditative concentration, the mind follows external conditions and produces restlessness and frivolity (Uddhacca). People with impure karma are often worried and remorseful. Because of the scattered mind and the remorseful mind, the mind often produces doubt. Doubting whether there is liberation, whether it is not as good as the life of a king.
子語阿夷羅曰沙彌。問曰。何故名蓋。答曰。貪慾瞋恚能覆戒品。掉悔能覆定品。睡眠能覆慧品。有人為除此蓋故。說是善是不善。是人于中生疑。為有為無。此疑成故能覆三品。是五蓋三法力強。故獨名為蓋。二蓋力薄故二法合成。又此二蓋生因緣俱。是故合說。睡眠因緣五法。謂單致利不喜頻申食不調心退沒。掉悔因緣四法。謂親里覺國土覺不死覺。憶念先所戲樂言笑。是名生因。藥亦同故。睡眠以慧為藥。掉悔以定為藥。覆亦同故。二合為蓋。此五法或是蓋或非蓋。欲界系不善名為蓋。余不名蓋。五下分結。貪慾瞋恚戒取。以墮下故名為下分。如持牛戒成則為牛。不成則入地獄。礙障離欲身見。是四根本。是名為五。又以貪恚故不出欲界。身見不出我心。戒取不出下法。疑不出凡夫。又貪慾瞋恚故不過欲界。若過還為所牽。餘三不過凡夫。故名下分。五上分者。掉戲壞禪定故心不寂滅。是掉戲隨取相憍慢故生。是取相心從無明生。故有色染無色染。此五結學人以之為上行。故名上分。是五結于學心中說。不為凡夫。問曰。掉戲何故於色無色界說名為結。欲界中不說耶。答曰。彼中無粗煩惱故掉戲明瞭。又此掉戲于壞定有力。故說為結。斷此上分則得解脫。有人色無色中生解脫想。為遮此故說有上結。五慳者。住
【現代漢語翻譯】 現代漢語譯本 子（對阿夷羅說的）說：『沙彌（śrāmaṇera，指出家男子）』。 問：『為什麼叫做蓋（āvaraṇa，覆蓋）？』 答：『貪慾（rāga）和瞋恚（dveṣa）能覆蓋戒品（śīla-skandha）。掉舉（auddhatya）和後悔（kaukritya）能覆蓋定品（samādhi-skandha）。睡眠（styāna）能覆蓋慧品（prajñā-skandha）。有人爲了去除這些蓋，所以說什麼是善，什麼是不善。這個人因此產生懷疑，是有還是沒有。這種懷疑一旦形成，就能覆蓋三品。這五蓋和三種法力很強，所以單獨稱為蓋。另外兩種蓋力量薄弱，所以兩種法合在一起形成蓋。而且這兩種蓋產生的因緣相同，所以合在一起說。睡眠的因緣有五種法，即身體沉重、沒有喜悅、頻繁打哈欠、飲食不調、內心退縮。掉舉和後悔的因緣有四種法，即親近的人的回憶、國土的回憶、不死的回憶，以及回憶先前所嬉戲玩樂的言語和歡笑。這些是產生的因緣。藥物也是一樣的道理，睡眠以智慧為藥，掉舉和後悔以禪定為藥。覆蓋的道理也是一樣的，所以二者合在一起稱為蓋。這五種法，有時是蓋，有時不是蓋。欲界（kāmadhātu）所繫的、不善的才稱為蓋，其餘的不稱為蓋。 五下分結（pañca orambhāgiyāni saṃyojanāni）。貪慾、瞋恚、戒禁取（śīlabbataparāmāsa），因為墮于地獄所以稱為下分。比如持牛戒，如果成功了就轉世為牛，不成功就墮入地獄。障礙脫離慾望的身見（satkāya-dṛṣṭi）。這四種是根本。這合起來稱為五種。又因為貪慾和瞋恚，所以不能超出欲界。身見使人不能超出我執。戒禁取使人不能超出低下的法。懷疑使人不能超出凡夫。 又因為貪慾和瞋恚，所以不能超過欲界，即使超過了還會被它們牽引回來。其餘三種不能超過凡夫，所以稱為下分結。五上分結（pañca uddhambhāgiyāni saṃyojanāni）是：掉舉和嬉戲會破壞禪定，所以內心不能寂滅。這種掉舉和嬉戲是隨順於取相（nimitta-gāha）和憍慢（māna）而產生的。這種取相之心是從無明（avidyā）產生的。所以有色染（rūparāga）和無色染（arūparāga）。這五種結，修行人用來向上修行，所以稱為上分結。這五種結是在修行人的心中說的，不是為凡夫說的。 問：『為什麼掉舉和嬉戲在色界（rūpadhātu）和無色界（arūpadhātu）中說成是結，在欲界中卻不說呢？』 答：『因為在色界和無色界中沒有粗重的煩惱，所以掉舉和嬉戲就顯得明顯。而且這種掉舉和嬉戲對於破壞禪定很有力量，所以說成是結。斷除這些上分結就能得到解脫。有人在色界和無色界中產生解脫的想法，爲了遮止這種想法，所以說有上分結。五慳（mātsarya）是：住在……』
【English Translation】 English version The son (said to Ajita): 'Śrāmaṇera (śrāmaṇera, meaning a male renunciate).' Asked: 'Why is it called a covering (āvaraṇa, covering)?' Answered: 'Greed (rāga) and hatred (dveṣa) can cover the aggregate of morality (śīla-skandha). Restlessness (auddhatya) and regret (kaukritya) can cover the aggregate of concentration (samādhi-skandha). Sloth (styāna) can cover the aggregate of wisdom (prajñā-skandha). Someone, in order to remove these coverings, says what is good and what is not good. This person therefore generates doubt, whether it exists or does not exist. Once this doubt is formed, it can cover the three aggregates. These five coverings and three dharmas are very strong, so they are individually called coverings. The other two coverings are weak, so two dharmas are combined to form a covering. Moreover, the causes and conditions for the arising of these two coverings are the same, so they are spoken of together. The causes and conditions for sloth are five dharmas, namely, heaviness of the body, lack of joy, frequent yawning, imbalanced diet, and mental withdrawal. The causes and conditions for restlessness and regret are four dharmas, namely, memories of relatives, memories of the country, memories of immortality, and memories of past playful words and laughter. These are the causes and conditions for arising. The principle of medicine is also the same, sloth uses wisdom as medicine, and restlessness and regret use concentration as medicine. The principle of covering is also the same, so the two are combined and called a covering. These five dharmas, sometimes are coverings, sometimes are not coverings. Those that are associated with the desire realm (kāmadhātu) and are unwholesome are called coverings, the rest are not called coverings.' The five lower fetters (pañca orambhāgiyāni saṃyojanāni). Greed, hatred, adherence to rites and rituals (śīlabbataparāmāsa), because they fall into the lower realm, are called lower fetters. For example, holding the vow of a cow, if successful, one will be reborn as a cow, if not successful, one will fall into hell. The view of self (satkāya-dṛṣṭi) obstructs the detachment from desire. These four are fundamental. These together are called five. Also, because of greed and hatred, one cannot transcend the desire realm. The view of self prevents one from transcending the ego. Adherence to rites and rituals prevents one from transcending lower dharmas. Doubt prevents one from transcending the state of an ordinary person. Also, because of greed and hatred, one cannot surpass the desire realm, and even if one surpasses it, one will still be pulled back by them. The remaining three cannot surpass the state of an ordinary person, so they are called lower fetters. The five higher fetters (pañca uddhambhāgiyāni saṃyojanāni) are: restlessness and playfulness will destroy concentration, so the mind cannot be tranquil. This restlessness and playfulness arise in accordance with the grasping of signs (nimitta-gāha) and conceit (māna). This mind of grasping signs arises from ignorance (avidyā). Therefore, there are attachment to form (rūparāga) and attachment to the formless (arūparāga). These five fetters are used by practitioners to cultivate upwards, so they are called higher fetters. These five fetters are spoken of in the minds of practitioners, not for ordinary people. Asked: 'Why are restlessness and playfulness said to be fetters in the form realm (rūpadhātu) and the formless realm (arūpadhātu), but not in the desire realm?' Answered: 'Because there are no coarse afflictions in the form realm and the formless realm, restlessness and playfulness become obvious. Moreover, this restlessness and playfulness have the power to destroy concentration, so they are said to be fetters. Cutting off these higher fetters leads to liberation. Some people generate the idea of liberation in the form realm and the formless realm, in order to prevent this idea, it is said that there are higher fetters. The five misers (mātsarya) are: dwelling in...'
處慳家慳施慳稱讚慳法慳。住處慳者。獨我住此不用餘人。家慳者。獨我入出此家不用餘人。設有餘人我于中勝。施慳者。我於此中獨得佈施。勿與餘人。設有餘人勿令過我。稱讚慳者。獨稱讚我勿贊餘人。設贊餘人亦勿令勝我。法慳者。獨我知十二部經義。又知深義秘而不說。問曰。是五慳有何等過。答曰。是住處等多人共有。是人既舍自家。于共有中更生慳吝。是弊煩惱。又此人于解脫中終無有分。所以者何。是人于共有法尚不能捨。何況能捨自五陰耶。又此人墮餓鬼等諸惡處生。又此人以利養覆心。則生憍慢輕余善人。故墮地獄。又壞他施故。若得人身則為貧窮。又以慳心斷施者功德受者施物。故得重罪。若慳吝法得盲等罪。所謂生盲及多惡中生。不得自在退失聖胎。三世十方諸佛怨賊往來生死。常為愚癡。善人遠離。離善人故無惡不起。惡名三種惡。惡大惡惡中惡。惡名殺盜等。大惡名自殺亦教人殺自慳亦教人慳。惡中惡名自吝法亦教人吝法。是人吝法令多人墮惡。亦是滅佛法道。如經中說。住處慳有五過。未來善比丘不欲令來。已來則頻蹙不喜。念欲令去藏僧施物。于僧施物生我所心。家慳有五過。以貪著家故則與白衣共同憂喜。斷白衣為福受者得施。斷此二故即生此家為廁中鬼。施慳有五過。常乏資生破
【現代漢語翻譯】 現代漢語譯本 處慳（吝嗇）有五種：住處慳、家慳、施慳、稱讚慳、法慳。 住處慳（吝嗇住所）的人想：『只有我能住在這裡，不要讓其他人住。』 家慳（吝嗇家庭）的人想：『只有我能自由出入這個家，不要讓其他人出入。』 即使有其他人在，我也要比他們強。 施慳（吝嗇施捨）的人想：『只有我能得到佈施，不要給其他人。』 即使給其他人，也不能超過我。 稱讚慳（吝嗇稱讚）的人想：『只能稱讚我，不要稱讚其他人。』 即使稱讚其他人，也不能超過我。 法慳（吝嗇佛法）的人想：『只有我知道十二部經（佛教經典的總稱）的含義，而且知道深奧的含義卻秘而不宣。』 有人問：『這五種慳吝有什麼過失？』 回答說：『住所等是很多人共有的，這個人既然捨棄了自己的家，在共有之物中更加慳吝，這是很壞的煩惱。而且這個人永遠無法從中解脫。為什麼呢？因為這個人對於共有的東西尚且不能捨棄，更何況捨棄自己的五陰（色、受、想、行、識）呢？ 而且這個人會墮落到餓鬼等各種惡道中。而且這個人被利益供養矇蔽了心，就會產生驕慢，輕視其他善良的人，所以會墮入地獄。而且因為破壞他人的佈施，如果轉世為人，就會貧窮。而且因為慳吝之心，斷絕了佈施者的功德和受施者的物品，所以會得到很重的罪過。如果慳吝佛法，會得到盲等罪過，例如天生盲人，或者在很多惡道中出生，不得自在，退失聖胎（菩薩轉世）。 三世十方諸佛的怨賊，往來生死，常常愚癡。善良的人會遠離他，因為遠離善良的人，沒有惡事不會做。惡名有三種惡：惡、大惡、惡中惡。惡名指殺盜等。大惡名指自殺或者教唆他人自殺，自己慳吝也教唆他人慳吝。惡中惡名指自己吝惜佛法也教唆他人吝惜佛法。這種人吝惜佛法，會讓很多人墮入惡道，也是滅佛法的行為。』 如經中所說，住處慳有五種過失：未來的善良比丘不想讓他們來，已經來的就皺眉頭不高興，想著讓他們離開，藏匿僧眾的施捨之物，對於僧眾的施捨之物產生『這是我的』的想法。 家慳有五種過失：因為貪戀家，所以和白衣（在家信徒）共同憂愁和喜悅，斷絕了白衣為他人造福和受施者得到佈施的機會。斷絕了這兩種機會，就會轉生到這個家做廁所里的鬼。 施慳有五種過失：常常缺乏生活物資，破壞
【English Translation】 English version There are five types of stinginess (Skt: matsarya): stinginess regarding dwelling places, stinginess regarding family, stinginess regarding giving, stinginess regarding praise, and stinginess regarding the Dharma. A person stingy with dwelling places thinks: 'Only I should live here; I don't want anyone else to live here.' A person stingy with family thinks: 'Only I should freely enter and exit this house; I don't want anyone else to enter and exit. Even if there are others, I must be superior to them.' A person stingy with giving thinks: 'Only I should receive offerings; I shouldn't give them to anyone else.' Even if I give to others, it shouldn't exceed what I receive.' A person stingy with praise thinks: 'Only I should be praised; I shouldn't praise anyone else.' Even if others are praised, it shouldn't exceed my praise.' A person stingy with the Dharma thinks: 'Only I know the meaning of the twelve divisions of the scriptures (a general term for Buddhist scriptures), and I know the profound meanings but keep them secret and don't speak about them.' Someone asks: 'What are the faults of these five types of stinginess?' The answer is: 'Dwelling places, etc., are shared by many people. Since this person has abandoned their own home, they become even more stingy with shared things. This is a very bad affliction. Moreover, this person will never have a share in liberation. Why? Because this person cannot even give up shared things, how much less can they give up their own five skandhas (form, feeling, perception, mental formations, and consciousness)?' Moreover, this person will fall into the evil realms of hungry ghosts, etc. Moreover, this person's mind is obscured by the pursuit of profit and offerings, and they will become arrogant and look down on other virtuous people, so they will fall into hell. Moreover, because they destroy the giving of others, if they are reborn as a human, they will be poor. Moreover, because of their stingy mind, they cut off the merit of the giver and the objects given to the receiver, so they will receive heavy punishment. If they are stingy with the Dharma, they will receive punishments such as blindness, such as being born blind or being born in many evil realms, not being free, and losing the holy womb (Bodhisattva rebirth).' They are the enemies of the Buddhas of the three times and ten directions, wandering in birth and death, and are always ignorant. Virtuous people will stay away from them, and because they stay away from virtuous people, there is no evil they will not do. Evil deeds are of three types: evil, great evil, and evil of evils. Evil deeds refer to killing, stealing, etc. Great evil deeds refer to suicide or inciting others to commit suicide, being stingy oneself and inciting others to be stingy. Evil of evils refers to being stingy with the Dharma oneself and inciting others to be stingy with the Dharma. This kind of person is stingy with the Dharma, which will cause many people to fall into evil realms, and is also an act of destroying the Buddha's Dharma.' As it says in the scriptures, stinginess with dwelling places has five faults: future virtuous monks do not want them to come, and when they have already come, they frown and are unhappy, thinking of making them leave, hiding the offerings of the Sangha, and having the thought 'this is mine' regarding the offerings of the Sangha. Stinginess with family has five faults: because of greed for the family, they share worries and joys with laypeople (lay followers), cutting off the opportunity for laypeople to create merit for others and for recipients to receive offerings. Cutting off these two opportunities, they will be reborn in this house as a ghost in the toilet. Stinginess with giving has five faults: they are often lacking in the necessities of life, destroying
二人利。訾毀善人心常憂惱。稱讚慳有五過。聞贊餘人心常擾濁。于百千世常無凈心。呵毀善人自高己身。卑下他人常被惡名。又一切慳總有斯過。謂積聚多物畏怖大眾。多人憎惡心常擾濁。身常孤煢生下賤家。如是無量是五慳過。五心栽。疑佛疑法疑戒疑教化。若有比丘。為佛及諸大人所稱讚者。是人則以惡口讒刺。是名為五。疑佛者作如是念。佛為大。富蘭那等為大耶。疑法者。佛法為勝。違陀等為勝耶。疑戒者。佛所說戒為勝。雞狗等戒為勝耶。疑教化者。阿那波那等教法為能至泥洹不。讒刺者。以瞋恚心無畏敬心侵惱善人。是人以此五法敗壞其心。不任種諸善根。故名心栽。問曰。是人何故於佛等生疑。答曰。是人不能多聞。是故生疑。若多聞者疑則薄少。此人愚癡無智不知分別佛法異法。是故生疑。又此人於法不能得味。是故生疑。又不聞不讀違陀等經。聞人稱讚故生貴心。又是人世世邪疑偏多。心常濁故。于佛等疑。如佛侍者蘇那剎多羅。又此人與多邪見人共同事業。故令生疑。又此人讀誦違伽陀和羅那等邪見經。故壞正智慧。是故生疑。又此人于諸法義喜生邪念。不能得造經者意。是故生疑。又此人始終不能得自利功德。以此緣故於佛等生疑。五心縛。若人不離身欲故貪著。身不離五欲故貪著欲。又與
【現代漢語翻譯】 現代漢語譯本 損人利己。詆譭善人會使人心常感憂愁煩惱。稱讚慳吝之人有五種過失：聽聞讚揚他人，內心常常感到煩亂污濁，在無數世中常常沒有清凈心。呵斥詆譭善人，抬高自己貶低他人，常常揹負惡名。而且一切慳吝總有這些過失，即積聚很多財物，畏懼大眾，被很多人憎恨，內心常常煩亂污濁，自身常常孤獨，出生在貧窮的家庭。像這樣無量無邊的就是慳吝的五種過失。 五種使心田荒蕪的因素（五心栽）：懷疑佛（Buddha，覺悟者），懷疑法（Dharma，佛法），懷疑戒（Vinaya，戒律），懷疑教化（Buddha's teachings，佛陀的教導）。如果有比丘（bhikkhu，出家修行者）被佛以及諸位大德所稱讚，這個人就用惡語誹謗中傷。這叫做五種使心田荒蕪的因素。懷疑佛的人會這樣想：佛大呢，還是富蘭那（Purana，六師外道之一）等人大呢？懷疑法的人會想：佛法殊勝呢，還是違陀（Veda，吠陀經）等殊勝呢？懷疑戒的人會想：佛所說的戒律殊勝呢，還是雞狗等所持的戒律殊勝呢？懷疑教化的人會想：阿那波那（Anapana，安那般那，一種禪修方法）等教法能夠使人達到涅槃（Nirvana，解脫）嗎？誹謗中傷他人的人，以嗔恨心，沒有畏懼恭敬心，侵擾善良的人。這個人用這五種方法敗壞他的心，不能種植各種善根，所以叫做使心田荒蕪的因素。 問：這個人為什麼對佛等產生懷疑呢？答：這個人不能多聞佛法，所以產生懷疑。如果多聞佛法，懷疑就會減少。這個人愚癡沒有智慧，不能分辨佛法和外道的不同，所以產生懷疑。而且這個人對於佛法不能得到法味，所以產生懷疑。又不聽聞不讀誦違陀等經，聽聞別人稱讚違陀等經，就生起珍貴的心。而且這個人世世代代邪見偏多，內心常常污濁，所以對佛等產生懷疑，就像佛的侍者蘇那剎多羅（Sunakkhatta，善星比丘）。而且這個人與很多邪見的人共同從事，所以使他產生懷疑。而且這個人讀誦違伽陀和羅那（Vikatahararana，一種外道經典）等邪見經，所以破壞了正確的智慧，所以產生懷疑。而且這個人對於諸法之義喜歡產生邪念，不能理解造經者的意圖，所以產生懷疑。而且這個人始終不能得到自利功德，因為這些緣故，對佛等產生懷疑。 五種束縛心識的因素（五心縛）：如果人不離開身體的慾望，所以貪著身體。身體不離開五欲（five desires，五種慾望），所以貪著慾望。又與
【English Translation】 English version Benefiting oneself by harming others. Slandering virtuous people constantly causes worry and distress. Praising the miserly has five faults: hearing praise of others constantly disturbs and pollutes the mind, and for hundreds of thousands of lifetimes, one is without a pure mind. Scolding and slandering virtuous people, elevating oneself and belittling others, constantly incurs a bad reputation. Moreover, all miserliness has these faults: accumulating many possessions, fearing the masses, being hated by many, the mind constantly disturbed and polluted, the body constantly lonely, and being born into a poor family. Like this, immeasurable are the five faults of miserliness. Five mental barrenness factors (five heart plantings): Doubting the Buddha (Buddha, the Awakened One), doubting the Dharma (Dharma, the Buddha's teachings), doubting the Vinaya (Vinaya, the precepts), doubting the teachings (Buddha's teachings, the Buddha's instructions). If a bhikkhu (bhikkhu, a monastic) is praised by the Buddha and other great virtues, this person then uses malicious words to slander and attack. This is called the five mental barrenness factors. One who doubts the Buddha thinks like this: Is the Buddha greater, or are Purana (Purana, one of the six non-Buddhist teachers) and others greater? One who doubts the Dharma thinks: Is the Buddha's Dharma superior, or are the Vedas (Veda, the Vedas) and others superior? One who doubts the precepts thinks: Are the precepts spoken by the Buddha superior, or are the precepts held by chickens and dogs superior? One who doubts the teachings thinks: Can the teachings of Anapana (Anapana, mindfulness of breathing, a meditation method) and others lead to Nirvana (Nirvana, liberation)? One who slanders and attacks others, with a mind of anger, without fear or respect, harasses good people. This person ruins his mind with these five methods and cannot plant various good roots, so it is called a mental barrenness factor. Question: Why does this person doubt the Buddha and others? Answer: This person cannot hear much of the Dharma, so he doubts. If he hears much of the Dharma, doubt will be lessened. This person is foolish and without wisdom, unable to distinguish between the Buddha's Dharma and other paths, so he doubts. Moreover, this person cannot taste the flavor of the Dharma, so he doubts. Also, he does not hear or recite the Vedas and other scriptures, and when he hears others praising the Vedas and other scriptures, he develops a precious mind. Moreover, this person has had much wrong view for generations, and his mind is constantly polluted, so he doubts the Buddha and others, like the Buddha's attendant Sunakkhatta (Sunakkhatta, a monk). Moreover, this person engages in common activities with many people of wrong views, which causes him to doubt. Moreover, this person recites Vikatahararana (Vikatahararana, a type of non-Buddhist scripture) and other scriptures of wrong views, which destroys correct wisdom, so he doubts. Moreover, this person likes to generate wrong thoughts about the meaning of all dharmas and cannot understand the intention of the scripture writer, so he doubts. Moreover, this person ultimately cannot obtain the merit of benefiting himself, and because of these reasons, he doubts the Buddha and others. Five factors that bind the mind (five heart bonds): If a person does not leave the desires of the body, he is attached to the body. If the body does not leave the five desires (five desires, five types of desires), he is attached to desires. Also, with
在家出家人和合。于聖語義中心不喜樂。得少利事自以為足。是中四縛因貪慾起。若人不離內身欲故。于外色等欲中生著。是故樂與眾鬧和合。以樂憒鬧故。于聖語義示寂滅法中。心不喜樂。是故於持戒多聞及禪定等少利事中。自以為足。以貪著此少利事故亡失大利。智者不應貪著小事以妨大利。是人若離八難得人身難。故應一心勤加精進。又凡夫法不可信也。若離此具足因緣或有餘緣。終不復能得入聖道。又不貪小利則能得出家果報。亦死時不悔。亦能自利利他。又此人于功德中尚不貪著。何況惡法。故名正行。又凡夫過咎所不能染。問曰。何謂凡夫過耶。答曰。經中說。凡夫應二十種自折伏心。應作是念。我但形服異俗空無所得。我當以不善而死。當墮大怖畏海。當之畏處。不知無畏處亦不知道。不得禪定數受身苦。難離八難怨賊常隨。諸道皆開未脫惡道。常為無量諸見所縛。於五逆罪未能防制。無始生死未有邊際。不作不得罪福。善惡不得相伐。不為善法終無安隱。所作善惡終不亡失。我當以不調至死。是二十法所不能污。又所應作者是人已作。故心不悔。若貪著者。則不能成在家及出家法。是故不應貪著小利。七使。問曰。諸煩惱何故名使。答曰。生死相續中常隨眾生。故名為使。猶如乳母常隨小兒。如瘧病
【現代漢語翻譯】 現代漢語譯本 在家居士和出家僧人和合相處，卻在聖賢教義的核心要義上不歡喜，即使獲得微小的利益也自認為滿足。這其中，四種束縛（四縛）因貪慾而生起。如果一個人不能捨離對自身（內身）的慾望，就會對外在的色、聲等慾望產生執著。因此，他們喜歡與大眾聚集在一起，享受喧鬧。因為喜歡喧鬧，所以對於聖賢教義所揭示的寂滅之法，內心並不喜悅。因此，對於持戒、多聞以及禪定等微小的利益，就自認為足夠，因為貪戀這些微小的利益而喪失了巨大的利益。有智慧的人不應該貪戀小事而妨礙大利益。這樣的人如果脫離八難（八難：地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後），獲得人身是很困難的，所以應該一心勤奮精進。而且，凡夫俗子的修行方法是不可靠的。如果缺少這些具足的因緣，或者有其他的阻礙因素，最終都不能夠進入聖道。如果不貪圖小利，就能獲得出家的果報，臨終時也不會後悔，也能自利利他。而且，這樣的人對於功德尚且不貪戀，更何況是惡法呢？所以稱為『正行』。而且，凡夫的過失所不能沾染。問：什麼是凡夫的過失呢？答：經中說，凡夫應該有二十種自我折伏的心。應該這樣想：我只是外表服飾與世俗不同，實際上空無所得。我將因不善而死，將墮入巨大的恐怖畏懼之海，將前往畏懼之處，不知道無畏之處，也不知道道路。不能得到禪定，多次承受身體的痛苦，難以脫離八難，怨家仇敵常常跟隨。各條道路都已開啟，卻未能脫離惡道。常常被無量的見解所束縛，對於五逆罪（五逆罪：殺父、殺母、殺阿羅漢、出佛身血、破和合僧）未能防止克制，無始以來的生死輪迴沒有邊際。不作惡就不能得到罪報，不作善就不能得到福報，善惡不能互相抵消，不修善法終究沒有安穩。所作的善惡最終不會消失。我將以不調伏的心態直至死亡。這二十種法所不能玷污。而且，所應該做的事情，這個人已經做了，所以內心不後悔。如果貪戀執著，就不能成就居家和出家的修行方法。所以不應該貪戀小利。七使（七使：貪慾、嗔恚、有愛、慢、無明、見、疑）。問：各種煩惱為什麼叫做『使』呢？答：因為在生死相續中常常跟隨眾生，所以叫做『使』。猶如乳母常常跟隨小孩，如同瘧疾一般。
【English Translation】 English version When lay Buddhists and monks live together harmoniously, yet they do not rejoice in the core meaning of the sacred teachings, and are content with even the smallest gains, it is because the four bonds (catvāro bandhanāḥ) arise from greed. If a person cannot detach from desires related to their own body (ātman), they will become attached to external forms, sounds, etc. Therefore, they enjoy gathering with crowds and reveling in noise. Because they enjoy noise, their hearts do not rejoice in the quiescence (śamatha) taught in the sacred teachings. Thus, they are content with small gains such as upholding precepts, learning, and meditation, losing great benefits by clinging to these small gains. The wise should not be greedy for small things that hinder great benefits. It is difficult for such a person to escape the eight adversities (aṣṭāv akṣaṇāḥ: hell, hungry ghosts, animals, long-lived gods, remote lands, blindness/deafness/muteness, worldly cleverness, and being born before or after a Buddha) and attain human form, so they should diligently strive with one mind. Moreover, the methods of ordinary people (pṛthagjana) are unreliable. If these complete causes and conditions are lacking, or if there are other hindering factors, they will ultimately be unable to enter the holy path. Furthermore, by not being greedy for small gains, one can attain the fruits of renunciation, have no regrets at the time of death, and benefit both oneself and others. Moreover, such a person is not even greedy for merit, let alone evil. Therefore, they are called 'right conduct' (samyak-pratipatti). Furthermore, they cannot be tainted by the faults of ordinary people. Question: What are the faults of ordinary people? Answer: The sutras say that ordinary people should have twenty kinds of self-subduing thoughts. They should think: 'I am only different from the world in appearance and clothing, but in reality, I have gained nothing. I will die because of unwholesome deeds, I will fall into a great ocean of fear, I will go to fearful places, I do not know the place of fearlessness, nor do I know the path. I cannot attain meditation, I repeatedly endure bodily suffering, it is difficult to escape the eight adversities, enemies constantly follow me. All paths are open, but I have not escaped the evil paths. I am constantly bound by countless views, I have not been able to prevent the five heinous crimes (ānantarika-karma: patricide, matricide, killing an Arhat, shedding the blood of a Buddha, creating schism in the Sangha), beginningless samsara has no end. Not doing evil will not bring retribution, not doing good will not bring reward, good and evil cannot cancel each other out, without cultivating good deeds there is ultimately no peace. The good and evil I have done will ultimately not disappear. I will die with an untamed mind.' These twenty qualities cannot defile them. Moreover, this person has already done what should be done, so their heart does not regret. If one is greedy and attached, they cannot accomplish the practices of lay life and monastic life. Therefore, one should not be greedy for small gains. The seven latent tendencies (sapta anusayaḥ: rāga, pratigha, bhava-rāga, māna, avidyā, dṛṣṭi, vicikitsā). Question: Why are the various afflictions called 'latent tendencies'? Answer: Because they constantly follow sentient beings in the continuous cycle of birth and death, they are called 'latent tendencies,' just as a wet nurse constantly follows a child, like malaria.
未脫。如負債日息。如鼠毒未除。如熱鐵黑相。如穀子牙。如自要奴券。如斷事證人。如智慧漸積。如業常集。如焰常續。如是次第相續增長。故名為使。問曰。是使為心相應。為不相應。答曰。心相應。所以者何。所說貪等使相。是諸使相與喜相應。若喜心不相應。是事不然。是喜若在樂受中名為貪使。又貪名染著。心不相應中無染著義。故知諸使與心相應。問曰。不然。諸使非心相應。所以者何。經中說。小兒淫心尚無。況能淫慾。亦為欲使所使。又說。不思不分別。亦有緣識住故。又經中說。身見斷時諸使俱斷。又聖道煩惱不得一時。是故聖道生心不相應使斷。若不爾者。聖道何所斷耶。又若無心不相應使。凡夫學人若在善心無記心時。便應是阿羅漢。又使為纏因。從使生纏。得纏則使熾盛。故知諸使非心相應。又若人在善無記心。亦名有使。若無心不相應使者。何故名有使耶。故知諸使非心相應。答曰。不然。汝言小兒無慾亦有貪使。是事不然。小兒未得除貪藥。故貪慾未斷故為貪使使。如鬼病人雖不發時。亦名鬼病人。所以者何。以其未得咒術藥草斷病法故。亦如四日瘧病雖二日不發。亦名瘧病人。亦如鼠毒未差除。故雷聲則發。如是於何心中未得除使藥。故名為不斷。余問亦以總答。汝言不思不分別亦有
【現代漢語翻譯】 現代漢語譯本 未解脫。比如揹負著每日增長的債務，如同老鼠體內的毒素未被清除，如同被燒紅的鐵呈現出黑色，如同穀子的胚芽，如同自己需要奴隸的契約，如同斷案時的人證，如同智慧逐漸積累，如同業力不斷積聚，如同火焰持續燃燒。像這樣依次相續增長，所以稱為『使』（Śāsana，教令，此處指煩惱的驅使作用）。 問：這些『使』是與心相應（Citta-samprayukta，與心同時生起並共同作用）的，還是與心不相應的？ 答：是與心相應的。為什麼這麼說呢？因為所說的貪等『使』的相狀，這些『使』的相狀是與喜（Prīti，喜悅）相應的。如果喜與心不相應，這是不可能的。這種喜如果在樂受（Sukha-vedanā，快樂的感受）中，就稱為貪使（Rāga-śāsana，貪慾的驅使）。而且，貪的含義是染著（Rāga，執著），在與心不相應的事物中沒有染著的意義。所以知道諸『使』是與心相應的。 問：不對。諸『使』不是與心相應的。為什麼這麼說呢？經中說，小孩子連淫心（Maithuna-citta，性慾之心）都沒有，更何況能有淫慾（Maithuna-rāga，性慾）呢？但也被欲使（Kāma-śāsana，慾望的驅使）所驅使。又說，不思不想不分別（Avitarka-avicāra，沒有粗細的思考），也有緣識（Ālambana-vijñāna，以對像為緣的意識）存在。又經中說，當身見（Satkāya-dṛṣṭi，認為五蘊為真實自我的邪見）斷除時，諸『使』都一起斷除。而且聖道（Ārya-mārga，通往解脫的道路）和煩惱（Kleśa，煩惱）不可能同時存在。因此，聖道生起時，與心不相應的『使』就被斷除了。如果不是這樣，聖道斷除的是什麼呢？而且，如果沒有與心不相應的『使』，凡夫（Pṛthagjana，未開悟的凡人）和學人（Śaikṣa，正在學習修行的人）如果在善心（Kuśala-citta，善良的心）或無記心（Avyākṛta-citta，非善非惡的心）時，就應該是阿羅漢（Arhat，已證得解脫的聖人）了。 而且，『使』是纏（Paryavasthāna，煩惱的束縛）的原因，從『使』產生纏，得到纏則『使』更加熾盛。所以知道諸『使』不是與心相應的。而且，如果人在善心或無記心中，也稱為有『使』。如果沒有與心不相應的『使』，為什麼稱為有『使』呢？所以知道諸『使』不是與心相應的。 答：不對。你說小兒沒有欲也有貪使，這是不對的。小兒沒有得到去除貪慾的藥物，所以貪慾沒有斷除，因此被貪使驅使。如同鬼病人雖然沒有發病時，也稱為鬼病人。為什麼這麼說呢？因為他沒有得到咒術或藥草來斷除病的方法。也像四日瘧疾雖然兩天不發作，也稱為瘧疾病人。也像老鼠體內的毒素沒有消除，所以聽到雷聲就會發作。像這樣，在什麼心中沒有得到去除『使』的藥物，所以稱為沒有斷除。其餘的提問也可以用這個總的答案來回答。你說不思不想不分別也有...
【English Translation】 English version Not liberated. Like bearing a daily increasing debt. Like the poison in a rat not yet removed. Like hot iron showing a black appearance. Like the germ of a grain. Like a deed for a slave one desires. Like a witness in a judgment. Like wisdom gradually accumulating. Like karma constantly gathering. Like a flame constantly continuing. Thus, in such a sequential and continuous manner, they increase. Therefore, they are called 『Śāsana』 (teachings, here referring to the driving force of afflictions). Question: Are these 『Śāsana』 Citta-samprayukta (associated with the mind, arising and functioning simultaneously with the mind), or are they not associated with the mind? Answer: They are associated with the mind. Why is that? Because the characteristics of the 『Śāsana』 such as greed, etc., these characteristics of the 『Śāsana』 are associated with joy (Prīti). If joy is not associated with the mind, that is not possible. If this joy is in pleasant feeling (Sukha-vedanā), it is called Rāga-śāsana (the driving force of greed). Moreover, the meaning of greed is attachment (Rāga), and there is no meaning of attachment in things not associated with the mind. Therefore, it is known that all 『Śāsana』 are associated with the mind. Question: That's not right. The 『Śāsana』 are not associated with the mind. Why is that? The sutras say that even a small child does not have lustful thoughts (Maithuna-citta), let alone sexual desire (Maithuna-rāga). But they are also driven by Kāma-śāsana (the driving force of desire). It is also said that even without thinking or discriminating (Avitarka-avicāra, without coarse or subtle thought), there is still consciousness dwelling on an object (Ālambana-vijñāna). Also, the sutras say that when the view of self (Satkāya-dṛṣṭi, the false view of considering the five aggregates as a real self) is cut off, all 『Śāsana』 are cut off together. Moreover, the noble path (Ārya-mārga, the path to liberation) and afflictions (Kleśa) cannot exist at the same time. Therefore, when the noble path arises, the 『Śāsana』 that are not associated with the mind are cut off. If that were not the case, what would the noble path be cutting off? Moreover, if there were no 『Śāsana』 not associated with the mind, ordinary people (Pṛthagjana, unenlightened beings) and learners (Śaikṣa, those who are learning and practicing) would be Arhats (liberated saints) when they are in a virtuous mind (Kuśala-citta) or a neutral mind (Avyākṛta-citta). Moreover, 『Śāsana』 are the cause of bonds (Paryavasthāna, the fetters of afflictions), bonds arise from 『Śāsana』, and when bonds are obtained, 『Śāsana』 become even more intense. Therefore, it is known that the 『Śāsana』 are not associated with the mind. Moreover, if a person is in a virtuous or neutral mind, they are also said to have 『Śāsana』. If there were no 『Śāsana』 not associated with the mind, why would they be said to have 『Śāsana』? Therefore, it is known that the 『Śāsana』 are not associated with the mind. Answer: That's not right. Your saying that a small child has greed even without desire is incorrect. The small child has not obtained the medicine to remove greed, so greed has not been cut off, therefore they are driven by the 『Śāsana』 of greed. Just as a person possessed by a ghost is still called a ghost-possessed person even when they are not manifesting symptoms. Why is that? Because they have not obtained the method of spells or herbs to cut off the disease. Also, like quartan malaria, even if it does not manifest for two days, it is still called malaria. Also, like the poison in a rat that has not been eliminated, it will manifest when it hears thunder. In this way, in what mind has the medicine to remove 『Śāsana』 not been obtained, so it is called not cut off. The remaining questions can also be answered with this general answer. You say that even without thinking or discriminating, there is...
緣識住故者。亦以未斷使故。汝言身見與使俱斷者。汝以纏為心相應未生時亦斷。使亦如是。雖聖道時無亦名為斷。以得相違法故。汝言道與煩惱不一時者。亦以未斷故說言有。汝言凡夫學人。若在善無記心應是阿羅漢者。阿羅漢已斷。此人未斷故。如人不受斷肉法。雖不食肉不名斷肉。又有無明邪念邪思惟等故。所未斷煩惱則生。阿羅漢無此因故不同餘人。又汝言得纏使則熾盛。是事不然。諸煩惱以下中上法故熾盛。非得纏故。汝言人在善無記心名有使者。亦以未斷故名有使。以是等緣故知貪等諸使非不相應。八邪道邪見乃至邪定。以不如實知顛倒見故名為邪見乃至邪定。問曰。正命邪命不離身口業。何故別說。答曰。邪命出家人所難斷。是故別說。邪命者。以諂誑等五法能得利養。故曰邪命。取要言之。諸出家人所不應作資生之業。謂王使販賣活病等業。及所不應取眾生錢穀等。若取皆名邪命。又比尼所制以此自活皆名邪命。如經中說。優婆塞不應五種販賣。問曰。何以濟命。答曰。如法乞求。以此活命不應邪命。所以者何。以心不凈毀壞善法。不任修道故。又行道者應作是念。入佛法中為行道故。不為活命。是故樂善法者應行凈命。又比丘應住比丘法中。若行邪命非比丘法。
九結品第一百三十七
【現代漢語翻譯】 現代漢語譯本 關於『緣于識別而存在』，這也是因為『使』（anuśaya，煩惱的潛在傾向）尚未斷除的緣故。你說『身見』（satkāya-dṛṣṭi，認為五蘊為我）與『使』同時斷除，那麼按照你的說法，當『纏』（paryavasthāna，煩惱的顯現形式）與心不相應、尚未生起時，也應該斷除。『使』也是如此，即使在聖道（ārya-mārga，證悟的道路）時沒有顯現，也稱為斷除，因為已經獲得了與之相反的法。你說『道』與『煩惱』不是同時存在的，這也是因為『使』尚未斷除，所以才說『有』。你說凡夫或學人，如果在善或無記心中，就應該是阿羅漢，這是不對的。阿羅漢已經斷除了『使』，而這些人尚未斷除。就像一個人沒有受持斷肉的戒律，即使不吃肉，也不能稱為斷肉。而且，因為還有無明、邪念、邪思惟等，所以未斷除的煩惱就會生起。阿羅漢沒有這些因，所以與其他人不同。還有，你說得到『纏』和『使』就會熾盛，這不對。諸煩惱是因為下、中、上等不同的程度而熾盛，不是因為得到『纏』。你說人在善或無記心中，就說『有使』，這也是因為『使』尚未斷除，所以才說『有使』。因為這些原因，可知貪等諸『使』並非不相應。八邪道，即邪見乃至邪定，因為不如實知、顛倒見，所以稱為邪見乃至邪定。 問：正命（samyag-ājīva，正當的謀生方式）和邪命（mithyā-ājīva，不正當的謀生方式）不離身口業，為什麼單獨說明？答：邪命是出家人難以斷除的，所以單獨說明。邪命是指以諂媚、欺誑等五種方法來獲得利養，所以稱為邪命。總而言之，指出家人不應該從事的資生行業，如為國王服務、販賣貨物、為人治病等，以及不應該取用的眾生錢財穀物等，如果取用都稱為邪命。還有，比尼（vinaya，戒律）所禁止的以此為生的方式，都稱為邪命。如經中所說，優婆塞不應該從事五種販賣。問：那應該如何維持生計？答：如法乞求。以此活命不應該邪命。為什麼呢？因為心不清凈會毀壞善法，不能修道。而且，修行道的人應該這樣想，進入佛法中是爲了修行道，不是爲了活命。所以，樂於善法的人應該行凈命。還有，比丘應該安住于比丘的法中，如果行邪命就不是比丘的法。 九結品第一百三十七
【English Translation】 English version Regarding 『existing due to the dwelling of consciousness,』 this is also because the 『anuśaya』 (latent tendencies of defilements) has not yet been severed. You say that 『satkāya-dṛṣṭi』 (the view of self in the five aggregates) and 『anuśaya』 are severed simultaneously. According to your statement, when 『paryavasthāna』 (manifestations of defilements) is not associated with the mind and has not yet arisen, it should also be severed. The 『anuśaya』 is also like this; even if it does not manifest during the noble path (ārya-mārga), it is still called severed because one has attained the opposing dharma. You say that 『path』 and 『defilements』 do not exist simultaneously; this is also because the 『anuśaya』 has not yet been severed, so it is said to 『exist.』 You say that an ordinary person or a learner, if in a wholesome or neutral mind, should be an Arhat, but this is not correct. An Arhat has already severed the 『anuśaya,』 while these people have not yet severed it. It is like a person who has not taken the vow to abstain from meat; even if they do not eat meat, it cannot be called abstaining from meat. Moreover, because there are still ignorance, wrong thoughts, wrong thinking, etc., the defilements that have not been severed will arise. An Arhat does not have these causes, so they are different from other people. Also, you say that obtaining 『paryavasthāna』 and 『anuśaya』 will cause them to intensify, but this is not correct. The defilements intensify because of different degrees such as lower, middle, and upper, not because of obtaining 『paryavasthāna.』 You say that a person in a wholesome or neutral mind is said to 『have anuśaya』; this is also because the 『anuśaya』 has not yet been severed, so it is said to 『have anuśaya.』 Because of these reasons, it can be known that the various 『anuśayas』 such as greed are not non-associated. The eight wrong paths, namely wrong view up to wrong concentration, are called wrong view up to wrong concentration because of not knowing the truth and having inverted views. Question: 『Samyag-ājīva』 (right livelihood) and 『mithyā-ājīva』 (wrong livelihood) are inseparable from bodily and verbal actions, so why are they explained separately? Answer: Wrong livelihood is difficult for renunciants to sever, so it is explained separately. Wrong livelihood refers to obtaining benefits and offerings through five methods such as flattery and deception, so it is called wrong livelihood. In short, it points out the means of livelihood that renunciants should not engage in, such as serving the king, selling goods, treating people's illnesses, etc., as well as the money, grains, etc. of sentient beings that should not be taken; if they are taken, they are all called wrong livelihood. Also, the ways of making a living that are prohibited by the 『vinaya』 (monastic discipline) are all called wrong livelihood. As it is said in the sutras, a 『upāsaka』 (lay follower) should not engage in five types of trade. Question: Then how should one make a living? Answer: By begging lawfully. Making a living in this way should not be wrong livelihood. Why? Because an impure mind will destroy wholesome dharmas and is not suitable for cultivating the path. Moreover, a practitioner should think like this: entering the Buddha's Dharma is for cultivating the path, not for making a living. Therefore, those who delight in wholesome dharmas should practice pure livelihood. Also, a 『bhikṣu』 (monk) should abide in the Dharma of a 『bhikṣu』; if one practices wrong livelihood, it is not the Dharma of a 『bhikṣu.』 Chapter One Hundred and Thirty-Seven on the Nine Bonds
愛等九結。問曰。何故於諸見中別說二取。答曰。戒取難免離故。猶如浮木入洄澓中難可得出。是人亦爾。作是念我以是持戒當生天上。為此故受投淵赴火自墜高等種種諸苦。又世間人于戒取中不見其過。故佛說為結。又依此戒取能捨八直聖道。又此非正道非清凈道。名隨苦邊。又戒取是出家人縛。諸欲是在家人縛。又戒取者雖複種種行出家法。空無所得。又戒取者。今不得樂后受大苦。如持牛戒成則為牛敗則墮地獄。又因此戒取能謗正道及行正道者。又戒取是諸外道起憍慢處。作如是念。我以是法能勝餘人。又以戒取故。九十六種有差別法。又戒取是粗見故多眾生行。智慧道微妙難見。世間不知行之得利。又此見能牽人心。故愚癡者多行此法。又此名重惡見。以逆正道行非道故。見取者。所以貪著邪法不能捨離。是見取力。又以見取力故諸結堅固。問曰。帝釋問經中。何故但說天人有慳嫉二結。答曰。是二煩惱最是鄙弊。所以者何。見他眾生飢渴苦惱。以慳心故不能矜濟。見從他得亦生嫉妒心懷惱熱。以是因緣墮貧賤醜陋無威德處。又釋提桓因。是二結偏多數來惱心。故佛為說。又此二結是重罪因緣。所以者何。因此二結起重惡業故。又三毒中貪恚能起重罪。貪恚盛故起此二結。又此二結能惱男女。又難捨離。所
【現代漢語翻譯】 現代漢語譯本 愛等九結（九種束縛）。問：為什麼在各種見解中特別提到戒取見和見取見？答：因為戒取見很難擺脫，就像漂浮的木頭進入漩渦中難以出來一樣。有這種想法的人也是如此，他們認為通過持戒就能升到天上，因此承受跳入深淵、赴火自焚等各種痛苦。而且世間的人在戒取見中看不到過錯，所以佛陀說它是結。此外，依靠這種戒取見會捨棄八正道。而且，這不是正道，也不是清凈道，而是走向痛苦的邊緣。戒取見是出家人的束縛，諸欲是在家人的束縛。持有戒取見的人，即使做了各種出家修行，也是一無所得。持有戒取見的人，現在得不到快樂，將來要受大苦，就像持牛戒，成功了就變成牛，失敗了就墮入地獄。而且，因為這種戒取見，會誹謗正道和修行正道的人。戒取見是各種外道產生驕慢的地方，他們認為自己通過這種法能勝過其他人。而且，因為戒取見，有九十六種不同的法。戒取見是粗淺的見解，所以很多眾生奉行它，而智慧之道微妙難見，世間的人不知道奉行它能得到利益。而且，這種見解能牽動人心，所以愚癡的人多奉行這種法。這被稱為重惡見，因為它違背正道，行走非道。見取見的人，貪著邪法而不能捨離，這是見取見的力量。而且，因為見取見的力量，各種束縛更加堅固。問：在《帝釋問經》中，為什麼只說天人和阿修羅有慳吝和嫉妒這兩種束縛？答：因為這兩種煩惱最是卑鄙惡劣。為什麼呢？看到其他眾生飢渴受苦，因為慳吝而不肯救濟；看到別人得到好處，就產生嫉妒心，心中煩惱。因為這些因緣，會墮落到貧賤醜陋、沒有威德的地方。而且，釋提桓因（帝釋，天主）常常被這兩種束縛所困擾，所以佛陀為他說法。而且，這兩種束縛是產生重罪的因緣。為什麼呢？因為這兩種束縛會引發嚴重的惡業。而且，在三毒（貪嗔癡）中，貪和嗔能引發重罪，貪和嗔旺盛就會產生這兩種束縛。而且，這兩種束縛能困擾男女，而且難以舍離。
【English Translation】 English version The nine fetters, such as attachment. Question: Why are the views of clinging to precepts and views (Skt: Śīlabbataparāmarśa and Dṛṣṭiparāmarśa) specifically mentioned among all views? Answer: Because clinging to precepts is difficult to escape, like a floating log entering a whirlpool, it is difficult to get out. People who think 'I will be reborn in heaven by upholding these precepts' are the same. For this reason, they endure various sufferings such as jumping into abysses, rushing into fire, and falling from high places. Moreover, worldly people do not see the faults in clinging to precepts, so the Buddha calls it a fetter. Furthermore, relying on this clinging to precepts, one abandons the Noble Eightfold Path. Moreover, this is not the right path, nor is it the path of purity; it is called following the path of suffering. Clinging to precepts is a bondage for those who have left home (monastics), while desires are a bondage for those who are householders. Those who cling to precepts, even if they practice various monastic practices, gain nothing. Those who cling to precepts do not obtain happiness now and suffer greatly later, like holding the cow vow; if successful, one becomes a cow, if it fails, one falls into hell. Moreover, because of this clinging to precepts, one slanders the right path and those who practice the right path. Clinging to precepts is a place where various non-Buddhist paths arise arrogance, thinking, 'I can overcome others with this Dharma.' Moreover, because of clinging to precepts, there are ninety-six different kinds of Dharma. Clinging to precepts is a coarse view, so many beings practice it, while the path of wisdom is subtle and difficult to see; worldly people do not know that practicing it brings benefits. Moreover, this view can captivate people's minds, so foolish people often practice this Dharma. This is called a grave evil view because it goes against the right path and walks the wrong path. Those who cling to views are attached to wrong dharmas and cannot abandon them; this is the power of clinging to views. Moreover, because of the power of clinging to views, all fetters are strengthened. Question: In the Śakrodevānām Indrapraśna Sūtra (Sutra of Sakra's Questions), why are only stinginess (Skt: Mātsarya) and jealousy (Skt: Īrṣyā) said to be the two fetters of gods and humans? Answer: Because these two afflictions are the most base and vile. Why? Seeing other beings suffering from hunger and thirst, they are unwilling to help because of stinginess; seeing others gain benefits, they become jealous and feel tormented. Because of these causes, they fall into places of poverty, ugliness, and lack of power. Moreover, Śakrodevānām Indra (Śakra, Lord of the Gods) is often troubled by these two fetters, so the Buddha spoke for him. Moreover, these two fetters are the causes of grave sins. Why? Because these two fetters give rise to serious evil karma. Moreover, among the three poisons (greed, hatred, and delusion), greed and hatred can give rise to grave sins; when greed and hatred are strong, these two fetters arise. Moreover, these two fetters can trouble men and women and are difficult to abandon.
以者何。若深修善心乃能永斷嫉妒。深修佈施。然後盡斷慳心。以不見業報而能捨所重物。是為甚難。如人見子得勝己事心尚難喜。況于怨賊。以此二結依憎愛故深難除斷。以此等緣故佛獨說。◎
成實論卷第十 大正藏第 32 冊 No. 1646 成實論
成實論卷第十一
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎雜問品第一百三十八
論者言一切煩惱多十使所攝。是故當因十使而造論。十使者。貪恚慢無明疑及五見。問曰。十煩惱大地法。所謂不信懈怠忘憶散心無明邪方便邪念邪解戲調放逸。是法常與一切煩惱心俱。此事云何。答曰。先已破。相應但心法一一生。是故不然。又此非道理。何以知之。或有不善心與不善信俱。或有不善心而無信。精進等亦如是。故知非一切煩惱心中有此十法。又汝說睡掉在一切煩惱心中。是亦不然。若心迷沒爾時應有睡。不應在調戲心中。有如是等過。問曰。欲界中具十煩惱。色無色界除瞋。余殘一切。是事云何。答曰。彼中亦有嫉妒等。何以知之。經中說。有梵王語諸梵言。汝等勿詣瞿曇沙門。汝但住此自得盡老死邊。是名嫉妒。有嫉妒故亦應有瞋。又經說。梵王捉一比丘手牽令出衆。謂言比丘我亦不知。四大何處無餘盡滅。如是以
【現代漢語翻譯】 現代漢語譯本： 這是什麼意思呢？如果深入修習善心，才能永遠斷除嫉妒。深入修習佈施，然後才能完全斷除慳吝之心。因為不明白業報的道理，卻能夠捨棄自己珍視的東西，這是非常困難的。比如，看到自己的孩子勝過自己，心裡尚且難以高興，更何況是怨恨的仇敵呢？因為這兩種煩惱依附於憎恨和愛戀，所以很難去除斷絕。因為這些原因，佛陀單獨地說了這些道理。
《成實論》卷第十 大正藏第 32 冊 No. 1646 《成實論》
《成實論》卷第十一
訶梨跋摩（Harivarman，論主名）造
姚秦三藏鳩摩羅什（Kumārajīva，著名譯經師）譯
◎雜問品第一百三十八
論者說，一切煩惱大多被十使（dasa-anusaya，十種根本煩惱）所包含。所以應當根據十使來造論。十使是：貪（lobha，貪慾）、嗔（dosa，嗔恚）、慢（māna，傲慢）、無明（avijjā，愚癡）、疑（vicikicchā，懷疑）以及五見（pañca-ditthi，五種錯誤的見解）。 有人問：十煩惱大地法（dasamahābhūmikā），即所謂不信（assaddha，不相信）、懈怠（kusiya，懶惰）、忘憶（mutthassatiya，失念）、散心（vikkhitta-citta，精神散亂）、無明（avijjā，愚癡）、邪方便（micchā-upāya，錯誤的手段）、邪念（micchā-sati，錯誤的念頭）、邪解（micchā-vimutti，錯誤的理解）、戲調（utthanasannojana，輕浮的言談）、放逸（pamāda，放縱），這些法常常與一切煩惱心同時生起，這件事該怎麼解釋？ 回答說：先前已經破斥過了。相應只是心法一個一個地生起，所以不是這樣的。而且這也不合道理。為什麼知道呢？有時不善心與不善的信同時生起，有時不善心卻沒有信。精進等等也是這樣。所以知道不是一切煩惱心中都有這十種法。而且你說睡眠和掉舉在一切煩惱心中，這也是不對的。如果心昏迷沉沒，那時應該有睡眠，不應該在調戲心中。有像這樣的過失。 有人問：欲界（kāmadhātu，眾生居住的世界，充滿各種慾望）中具有十種煩惱，色界（rūpadhātu，脫離粗糙慾望但仍有物質形體的世界）和無色界（arūpadhātu，完全脫離物質形體的精神世界）中去除嗔恚（dosa，嗔恨），其餘的都還存在，這件事該怎麼解釋？ 回答說：在色界和無色界中也有嫉妒等等。為什麼知道呢？經中說，有梵王（brahmā，天神）對諸梵（brahmā，天人）說：『你們不要去拜訪瞿曇沙門（Gotama，指釋迦牟尼佛）。你們只要住在這裡，自己就能達到老死的盡頭。』這就是嫉妒。因為有嫉妒，所以也應該有嗔恚。而且經中說，梵王捉住一位比丘（bhikkhu，出家修行的僧人）的手，拉他出大眾，說：『比丘，我也不知道四大（mahābhūta，組成物質世界的地、水、火、風四種元素）在哪裡才能完全滅盡。』像這樣以
【English Translation】 English version: What does this mean? Only by deeply cultivating wholesome thoughts can one permanently sever jealousy. Only by deeply cultivating generosity can one completely sever stinginess. Because one does not understand the principle of karmic retribution, yet is able to give up what one cherishes, this is extremely difficult. For example, seeing one's own child surpass oneself, it is still difficult to be happy in one's heart, let alone towards hateful enemies? Because these two afflictions rely on hatred and love, they are very difficult to remove and sever. For these reasons, the Buddha spoke of these principles separately.
Treatise of the Establishment of Truth, Volume 10 Taisho Tripitaka, Volume 32, No. 1646, Treatise of the Establishment of Truth
Treatise of the Establishment of Truth, Volume 11
Composed by Harivarman (the author of the treatise)
Translated by Tripiṭaka Master Kumārajīva (a famous translator of Buddhist scriptures) of the Yao Qin Dynasty
◎ Miscellaneous Questions, Chapter 138
The commentator says that all afflictions are mostly encompassed by the ten fetters (dasa-anusaya, ten fundamental afflictions). Therefore, one should compose a treatise based on the ten fetters. The ten fetters are: greed (lobha, desire), hatred (dosa, anger), pride (māna, arrogance), ignorance (avijjā, delusion), doubt (vicikicchā, skepticism), and the five views (pañca-ditthi, five kinds of wrong views). Someone asks: The ten universal mental factors of affliction (dasamahābhūmikā), namely disbelief (assaddha, lack of faith), laziness (kusiya, sloth), forgetfulness (mutthassatiya, forgetfulness), distraction (vikkhitta-citta, mental scattering), ignorance (avijjā, delusion), wrong means (micchā-upāya, wrong methods), wrong mindfulness (micchā-sati, wrong mindfulness), wrong liberation (micchā-vimutti, wrong understanding), frivolous talk (utthanasannojana, frivolous speech), and negligence (pamāda, heedlessness), these factors always arise together with all afflicted minds, how should this matter be explained? The answer is: It has already been refuted before. Correspondence only arises one by one with mental factors, so it is not like that. Moreover, this is not reasonable. How do we know this? Sometimes an unwholesome mind arises together with unwholesome faith, and sometimes an unwholesome mind arises without faith. Diligence and so on are also like this. Therefore, we know that not all afflicted minds have these ten factors. Moreover, you say that sleep and restlessness are in all afflicted minds, this is also incorrect. If the mind is confused and submerged, then there should be sleep, it should not be in a playful mind. There are faults like this. Someone asks: In the desire realm (kāmadhātu, the world inhabited by sentient beings, full of various desires), there are ten afflictions. In the form realm (rūpadhātu, a world free from coarse desires but still with material form) and the formless realm (arūpadhātu, a spiritual world completely free from material form), hatred (dosa, anger) is removed, and everything else remains. How should this matter be explained? The answer is: In the form realm and the formless realm, there are also jealousy and so on. How do we know this? The sutra says that a Brahma king (brahmā, a deity) said to the Brahmas (brahmā, celestial beings): 'You should not visit the Śrāmaṇa Gautama (Gotama, referring to Shakyamuni Buddha). You should just stay here and you will be able to reach the end of old age and death by yourselves.' This is jealousy. Because there is jealousy, there should also be hatred. Moreover, the sutra says that a Brahma king grabbed the hand of a bhikkhu (bhikkhu, a monk practicing asceticism), pulled him out of the assembly, and said: 'Bhikkhu, I also do not know where the four great elements (mahābhūta, the four elements of earth, water, fire, and wind that make up the material world) can be completely extinguished.' Like this, in order to
諂曲心誑諸梵眾。是名諂曲。若言我是尊貴造萬物者。是名憍逸。如是等彼間亦有。有如是等惡煩惱故。當知亦有不善。有論師言。若貪父母及和尚阿阇梨等。是名善貪。貪他物等名不善貪。不為損益他人。名無記貪。瞋不善法及惡知識等。是名善瞋。若瞋善法及瞋眾生。名不善瞋。若瞋非眾生物名無記瞋。若依慢斷慢是名善慢。輕他眾生名不善慢。無明等亦如是。又論師言。若善不名煩惱。問曰。欲界身見說名無記所以者何。若身見是不善。一切凡夫皆生我心。不可令盡墮地獄故說無記。是事云何。答曰。身見是一切煩惱根本。云何名無記耶。又此人墮為他人說有神我。爾時云何當名無記。邊見亦如是。問曰。若轉人邪見令墮疑中。此人是不善耶。答曰。此人非是不善。所以者何。寧墮疑中不入邪定。問曰。有人言。欲界系煩惱一切能使欲有相續。色無色界系亦如是。是事云何。答曰。但愛能令諸有相續。以先喜後生故。又說愛為苦集。亦說愛樂飲食貪慾等故隨處受生。邪見等中無如是義。經中雖說慢因緣生。亦先慢后愛故生。瞋亦如是。故知皆以愛故諸有相續。問曰。諸煩惱中幾見諦斷幾思惟斷。答曰。貪恚慢無明二種。見諦斷思惟斷。餘六但見諦斷。問曰。學人亦有我心。故知不示相身見分學人未斷。答曰。是
【現代漢語翻譯】 現代漢語譯本 以諂媚、虛偽之心欺騙諸梵天眾，這叫做『諂曲』。如果（有人）說『我是尊貴者，是創造萬物的主宰』，這叫做『憍逸』（驕慢放逸）。像這些（煩惱），在彼處（梵天界）也是存在的。因為有像這些惡的煩惱，應當知道也有不善（的行為）。 有論師說，如果貪愛父母以及和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）等，這叫做『善貪』。貪愛他人的財物等，叫做『不善貪』。不造成對他人損害或利益的（貪），叫做『無記貪』。 對不善之法以及惡知識等生瞋恨，這叫做『善瞋』。如果對善良之法以及眾生生瞋恨，叫做『不善瞋』。如果對非眾生的事物生瞋恨，叫做『無記瞋』。如果依靠（修）慢（的對治）來斷除慢，這叫做『善慢』。輕視其他眾生，叫做『不善慢』。無明等也是如此。 又有論師說，善（法）不稱為煩惱。問：為什麼欲界的身見（Sakkaya-ditthi，有身見）被稱為『無記』呢？如果身見是不善的，那麼一切凡夫都會生起『我』的心，（這樣）不可能讓他們都墮入地獄，所以說是『無記』。這件事是怎樣的呢？ 答：身見是一切煩惱的根本，怎麼能說是『無記』呢？而且，這個人墮落到為他人說有神我（Atman）。那時怎麼能說是『無記』呢？邊見（Antagrahadrishti，邊見）也是如此。 問：如果轉變他人的邪見（Micchaditthi，邪見），使他墮入疑惑之中，這個人是不善的嗎？答：這個人不是不善的。為什麼呢？寧可墮入疑惑之中，也不要進入邪定（錯誤的禪定）。 問：有人說，欲界系的煩惱，一切都能使欲有（Kama-bhava，欲有）相續；色無色界系（的煩惱）也是如此。這件事是怎樣的呢？答：只有愛（Tanha，愛）能使諸有相續，因為先有喜好，然後才產生（業）。 而且（經典）說愛是苦集（Dukkha-samudaya，苦之集諦），也說愛樂飲食、貪慾等，因此隨處受生。邪見等中沒有這樣的意義。經典中雖然說慢（Mana，慢）因緣而生，也是先有慢，後有愛才產生（業）。瞋（Dosa，瞋）也是如此。所以知道都是因為愛的緣故，諸有才能相續。 問：諸煩惱中，有幾種是見諦斷（見道所斷），有幾種是思惟斷（修道所斷）？答：貪（Lobha，貪）、嗔、慢、無明（Avidya，無明）這四種有兩種（情況）：見諦斷和思惟斷。其餘六種（煩惱）只是見諦斷。 問：學人（Sekha，有學）也有『我』的心，所以知道（尚未）顯示相，身見的一部分學人還沒有斷除。答：是（這樣的）。
【English Translation】 English version To deceive the assembly of Brahmas with a flattering and deceitful mind is called 'Flattery and Deceit'. If (someone) says, 'I am the venerable one, the creator of all things,' this is called 'Arrogance and Dissipation'. Like these (afflictions), they also exist in that place (the Brahma realm). Because there are such evil afflictions, it should be known that there are also unwholesome (actions). Some theorists say that if one is attached to parents, Upadhyayas (preceptors), Acaryas (teachers), etc., this is called 'Wholesome Attachment'. Attachment to other people's property, etc., is called 'Unwholesome Attachment'. (Attachment) that does not cause harm or benefit to others is called 'Indeterminate Attachment'. Hatred towards unwholesome dharmas and evil teachers, etc., is called 'Wholesome Hatred'. If one hates wholesome dharmas and sentient beings, it is called 'Unwholesome Hatred'. If one hates non-sentient things, it is called 'Indeterminate Hatred'. If one relies on (cultivating) the antidote to pride to eliminate pride, this is called 'Wholesome Pride'. Looking down on other sentient beings is called 'Unwholesome Pride'. Ignorance, etc., are also like this. Again, some theorists say that wholesome (dharmas) are not called afflictions. Question: Why is the view of self in the desire realm (Sakkaya-ditthi, view of self) called 'Indeterminate'? If the view of self is unwholesome, then all ordinary beings will generate the mind of 'I', (and in that case) it is impossible to make them all fall into hell, so it is said to be 'Indeterminate'. How is this matter? Answer: The view of self is the root of all afflictions, how can it be said to be 'Indeterminate'? Moreover, this person falls into saying to others that there is a self (Atman). At that time, how can it be called 'Indeterminate'? Extreme views (Antagrahadrishti, extreme views) are also like this. Question: If one transforms another person's wrong view (Micchaditthi, wrong view), causing them to fall into doubt, is this person unwholesome? Answer: This person is not unwholesome. Why? It is better to fall into doubt than to enter into wrong concentration (incorrect meditation). Question: Someone says that the afflictions of the desire realm, all can cause the continuation of the desire realm (Kama-bhava, desire realm); the afflictions of the form and formless realms are also like this. How is this matter? Answer: Only craving (Tanha, craving) can cause the continuation of all existences, because there is liking first, and then (karma) is produced. Moreover, (the scriptures) say that craving is the cause of suffering (Dukkha-samudaya, the origin of suffering), and also say that craving for food, lust, etc., therefore one is born everywhere. There is no such meaning in wrong views, etc. Although the scriptures say that pride (Mana, pride) arises from conditions, it is also that pride comes first, and then craving arises, and then (karma) is produced. Hatred (Dosa, hatred) is also like this. Therefore, it is known that it is all because of craving that all existences can continue. Question: Among the afflictions, how many are cut off by seeing the truth (seen in the path of seeing), and how many are cut off by cultivation (cultivated in the path of cultivation)? Answer: Greed (Lobha, greed), hatred, pride, and ignorance (Avidya, ignorance) have two (situations): cut off by seeing the truth and cut off by cultivation. The remaining six (afflictions) are only cut off by seeing the truth. Question: Learners (Sekha, trainees) also have the mind of 'I', so it is known that (it has not yet) shown the characteristic, and part of the learners have not yet cut off the view of self. Answer: Yes (that's right).
慢非見。見名示相。問曰。有人言。慳嫉悔諂曲等。但思惟斷。是事云何。答曰。是皆二種。亦見諦斷亦思惟斷。何以知之。如尼延子等見佛弟子得供養。故生嫉妒心。是嫉妒見道則滅。故知見諦所斷。有人先於佛弟子慳惜不施。得見道故便能施與。是慳則見諦斷。如蘇那剎多羅等悔亦見諦斷。如須陀洹墮地獄等因緣。及第八世受身諂曲等。亦見諦斷。問曰。諸煩惱幾見苦斷。幾見集滅道斷。幾思惟斷。答曰。先說見諦所斷六使四種。見苦斷見集滅道斷。餘四使五種。問曰。身見邊見但見苦斷。戒取二種。見苦見道斷。是事云何。答曰。諸煩惱實見滅諦時斷。是故身見等不應但見苦斷。又身見於四諦中謬。五陰無常從因緣生。我非無常不從因生。五陰有滅而我無滅。道與我見相違。是故身見四種所斷。邊見亦四種斷。所以者何。行者見苦從集生則滅斷見。見由道得滅則滅常見戒取亦四種。有因有果是故見苦時。知戒是苦不以此得凈。是見苦斷。知戒是苦因不以此得凈。是見集斷。以邪見謗泥洹謂以此見得凈。是見滅斷。以此謗道是見道斷如見取依邪見故四種。戒取亦應如是。問曰。若爾者不名九十八使。答曰。諸使隨地斷。不隨界故不限九十八也。問曰。貪慢及除邪見。餘四見皆三根相應。除苦根憂根。瞋恚亦三根相
應。除樂根喜根。無明五根相應。邪見疑四根相應除苦根。瞋覆罪慳嫉但憂根相應。是事云何。答曰。先已破無相應。故后當說五識中無煩惱故。又汝法中貪喜根相應慳則不爾。是無因緣慳是貪分故。如是憍慢不與憂根相應。亦無因緣。故知汝等所說皆自憶想分別。問曰。有人言見苦所斷五見疑及貪恚慢。不相應無明。及集諦所斷邪見見取疑及貪恚慢。不相應無明。是名遍使余非遍。此事云何。答曰。一切是遍。所以者何。一切皆共相因相緣故。又於己邪見中生貪。所謂無苦乃至無道。貪著此見而以自高。若聞說苦則生憎恚。又此貪能緣滅諦。瞋亦能憎恚泥洹。亦以泥洹生自高心。道亦如是。當知余使亦有能遍。又欲界系煩惱能緣色界。如以貪喜樂以瞋憎惡。以彼法自高亦以之為勝非欲界也。如欲界煩惱能緣色界色界見等煩惱亦能緣欲界果。無色界亦如是。又此煩惱皆能總相別相。所以者何。貪亦能總相染四天下。又長爪經說。一切忍是貪。一切不忍是瞋。一切不忍是貪。一切忍是瞋。亦以此煩惱自高。是煩惱皆能起身口業。所以者何。經中說。生如是見說如是事。謂有神等。又此一切煩惱皆在第六識中。五識中無。所以者何。想行第六識。故一切煩惱皆從想生。若不爾身見等亦應在五識中。所以者何。以眼見色謂我
【現代漢語翻譯】 現代漢語譯本： 問：除了樂根（sukha-indriya，快樂的官能）和喜根（somanassa-indriya，喜悅的官能），與無明（avijjā，無知）相應的有五根。與邪見（micchā-diṭṭhi，錯誤的見解）、疑（vicikicchā，懷疑）相應的有四根，除了苦根（dukkha-indriya，痛苦的官能）。瞋（dosa，嗔恨）、覆（makkha，隱藏）、罪（thina，昏沉）、慳（macchariya，吝嗇）、嫉（issā，嫉妒）只與憂根（domanassa-indriya，憂愁的官能）相應。這是怎麼回事？ 答：先前已經破斥了『無相應』的說法，所以後面會說五識（pañca viññāṇa，眼、耳、鼻、舌、身五種感覺意識）中沒有煩惱。而且在你們的理論中，貪（lobha，貪婪）與喜根相應，但慳吝卻不是這樣。沒有因緣說慳吝是貪婪的一部分。同樣，驕慢（māna，傲慢）不與憂根相應，也沒有因緣。所以要知道你們所說的都是自己臆想分別。 問：有人說，見苦所斷（苦諦所斷）的五見（五種錯誤的見解）和疑，以及貪、恚（dosa，憤怒）、慢（māna，傲慢）不與無明相應；以及集諦所斷（集諦所斷）的邪見、見取（diṭṭhupādāna，執取錯誤的見解）、疑，以及貪、恚、慢不與無明相應，這叫做遍使（sabba-saṃyojana，普遍的束縛），其餘的不是遍使。這是怎麼回事？ 答：一切都是遍使。為什麼呢？因為一切都互相因緣。而且在自己的邪見中產生貪，例如認為沒有苦，乃至沒有道（magga，達到解脫的道路）。貪著這種見解而自高自大。如果聽到說苦，則產生憎恨。 而且這種貪能緣滅諦（nirodha-sacca，寂滅的真理），瞋也能憎恨涅槃（nibbāna，解脫）。也因為涅槃而生自高心，道也是這樣。應當知道其餘的煩惱也有能遍的。 而且欲界系（kāmadhātu，欲界）的煩惱能緣。例如以貪喜樂，以瞋憎惡。以彼法自高，也以之為勝，而非欲界。如同欲界煩惱能緣，見等煩惱也能緣欲界果。無也是這樣。 而且這些煩惱都能總相（samatha，總的方面）和別相（vipassanā，個別的方面）。為什麼呢？貪也能總相地染污四天下（catudīpaka，四大部洲）。而且《長爪經》（Dīghanakha Sutta）說，一切忍是貪，一切不忍是瞋，一切不忍是貪，一切忍是瞋。也以此煩惱自高。 這些煩惱都能起身口業（kāya-kamma，身體的行為；vaci-kamma，語言的行為）。為什麼呢？經中說，生起這樣的見解，說出這樣的事情，說有神等等。 而且這一切煩惱都在第六識（mano-viññāṇa，意識）中，五識中沒有。為什麼呢？想（saññā，知覺）和行（saṅkhāra，意志）屬於第六識，所以一切煩惱都從想生。如果不是這樣，身見（sakkāya-diṭṭhi，認為身體是『我』的錯誤見解）等也應該在五識中。為什麼呢？因為眼睛看到顏色，就認為是『我』。
【English Translation】 English version: Question: Besides the sukha-indriya (faculty of pleasure) and somanassa-indriya (faculty of joy), five faculties are associated with avijjā (ignorance). Four faculties are associated with micchā-diṭṭhi (wrong view) and vicikicchā (doubt), excluding the dukkha-indriya (faculty of pain). Dosa (hatred), makkha (concealment), thina (sloth), macchariya (stinginess), and issā (jealousy) are only associated with the domanassa-indriya (faculty of sadness). How is this so? Answer: We have already refuted the notion of 'no association,' so later we will say that there are no defilements in the five consciousnesses (pañca viññāṇa, the five sense consciousnesses of eye, ear, nose, tongue, and body). Moreover, in your theory, lobha (greed) is associated with the faculty of joy, but stinginess is not. There is no reason to say that stinginess is a part of greed. Similarly, māna (pride) is not associated with the faculty of sadness, and there is no reason for it. So know that what you say is all your own speculation and discrimination. Question: Some say that the five views (five wrong views) and doubt eradicated by seeing suffering, as well as greed, hatred, and pride, are not associated with ignorance; and that wrong view, clinging to views (diṭṭhupādāna, clinging to wrong views), and doubt eradicated by the origin of suffering, as well as greed, hatred, and pride, are not associated with ignorance. These are called pervasive fetters (sabba-saṃyojana, universal bonds), and the rest are not pervasive. How is this so? Answer: Everything is a pervasive fetter. Why? Because everything is mutually conditioned. Moreover, greed arises in one's own wrong view, such as thinking there is no suffering, and even no path (magga, the path to liberation). Clinging to this view, one becomes arrogant. If one hears about suffering, then hatred arises. Moreover, this greed can be directed towards the cessation of suffering (nirodha-sacca, the truth of cessation), and hatred can also hate nibbāna (liberation). One also becomes arrogant because of nibbāna, and the path is the same. You should know that the remaining defilements also have the ability to be pervasive. Moreover, the defilements of the desire realm (kāmadhātu, the realm of desire) can be directed towards . For example, with greed, one delights in pleasure; with hatred, one hates evil. One becomes arrogant with that dharma, and also considers it superior, and not the desire realm. Just as the defilements of the desire realm can be directed towards **, the defilements of views, etc., can also be directed towards the fruits of the desire realm. No ** is also like this. Moreover, these defilements can be both general (samatha, the general aspect) and specific (vipassanā, the specific aspect). Why? Greed can also generally defile the four continents (catudīpaka, the four great continents). Moreover, the Dīghanakha Sutta says that all patience is greed, all impatience is hatred, all impatience is greed, and all patience is hatred. One also becomes arrogant with these defilements. These defilements can all give rise to bodily and verbal actions (kāya-kamma, bodily action; vaci-kamma, verbal action). Why? The sutra says that one arises with such views and speaks of such things, saying there are gods, etc. Moreover, all these defilements are in the sixth consciousness (mano-viññāṇa, mind consciousness), and not in the five consciousnesses. Why? Perception (saññā, perception) and volition (saṅkhāra, volition) belong to the sixth consciousness, so all defilements arise from perception. If it were not so, the view of self (sakkāya-diṭṭhi, the wrong view of considering the body as 'self') etc., should also be in the five consciousnesses. Why? Because when the eye sees a color, it considers it to be 'I'.
能見。疑慢等亦如是。問曰。經中說六愛眾。云何言五識中無煩惱耶。答曰。如六意行皆在意識中。但以眼等開導。故名六意行。是事亦爾。又意識中所有分別因緣五識中無。故知五識中無煩惱也。
斷過品第一百三十九
問曰。有人言。諸煩惱九種。下中上。下下下中下上。中下中中中上。上下上中上上。智亦九種。是煩惱先斷上上。后斷下下。以下下智斷上上煩惱。乃至以上上智斷下下煩惱。是事云何。答曰。以無量心斷諸煩惱。所以者何。經中佛說。譬如巧匠手執斧柯。眼見指處。雖不能分別日日所盡若干分數。但見盡已乃能知其盡。比丘亦爾。修行道時。雖不分別知今日所盡若干諸漏。昨日所盡若干分數。但盡已乃知漏盡。故知以無量智。盡諸煩惱。非八非九問曰。依止何定斷何煩惱。答曰。因七依處能斷煩惱。如經中佛說。因初禪漏盡。乃至因無所有處漏盡。又離此七依亦能盡漏。如須尸摩經中說。離七依處亦得漏盡。故知依欲界定亦得盡漏。問曰。見諦所斷煩惱。不應依無色定斷。以此行者壞色相故。答曰。是事先答。謂無色定能緣於色。問曰。為先從初禪次第離欲至二禪等為一時耶。答曰。應當次第。以離初禪欲生二禪等故。問曰。欲界中亦有次第耶。答曰。諸煩惱唸唸滅。故亦應次第。
【現代漢語翻譯】 現代漢語譯本 能見。疑惑、傲慢等等也是如此。問：經中說有六種愛慾聚集，為什麼說五識中沒有煩惱呢？答：就像六種意行都存在於意識中，只是通過眼等（六根）來引導，所以稱為六意行。這件事也是如此。而且意識中所有分別的因緣，五識中沒有。因此可知五識中沒有煩惱。
斷過品第一百三十九
問：有人說，各種煩惱有九種，分為下下、下中、下上，中下、中中、中上，上下、上中、上上。智慧也有九種。是先斷除上上的煩惱，后斷除下下的煩惱，用下下的智慧斷除上上的煩惱，乃至用上上的智慧斷除下下的煩惱。這件事是怎樣的呢？答：用無量心來斷除各種煩惱。為什麼這樣說呢？經中佛說，譬如一個巧匠手持斧柄，眼睛看著要砍的地方。雖然不能分別每天砍掉多少，但看到砍完了才知道已經砍完。比丘也是這樣，修行的時候，雖然不能分別知道今天斷了多少煩惱，昨天斷了多少，但斷完了才知道煩惱已經斷盡。所以知道是用無量的智慧，斷除各種煩惱，不是八種也不是九種。問：依靠什麼禪定斷除什麼煩惱？答：依靠七種依處能夠斷除煩惱。如經中佛說，依靠初禪可以漏盡，乃至依靠無所有處可以漏盡。又離開這七種依處也能漏盡。如《須尸摩經》中說，離開七種依處也能得到漏盡。所以知道依靠欲界定也能得到漏盡。問：見諦所斷的煩惱，不應該依靠無色定來斷除，因為修行無色定的人已經破壞了色相。答：這件事先前已經回答過了，就是無色定能夠緣於色。問：是先從初禪次第地離欲而進入二禪等，還是一時之間完成？答：應當是次第的。因為離開了初禪的欲才能生起二禪等。問：欲界中也有次第嗎？答：各種煩惱唸唸滅去，所以也應該是次第的。
【English Translation】 English version Can be seen. Doubt, arrogance, and so on are also like this. Question: The sutra says there are six aggregates of love (six sources of attachment), why do you say there are no afflictions in the five consciousnesses? Answer: Just as the six mental activities (six types of thoughts) are all in the consciousness, but are guided by the eyes and other (six senses), so they are called six mental activities. This matter is also like this. Moreover, all the causes and conditions of discrimination that exist in the consciousness do not exist in the five consciousnesses. Therefore, it is known that there are no afflictions in the five consciousnesses.
Chapter One Hundred and Thirty-Nine on Cutting Off Faults
Question: Someone says that there are nine types of afflictions, divided into lower-lower, lower-middle, lower-upper, middle-lower, middle-middle, middle-upper, upper-lower, upper-middle, and upper-upper. There are also nine types of wisdom. One first cuts off the upper-upper afflictions, and then cuts off the lower-lower afflictions, using lower-lower wisdom to cut off upper-upper afflictions, and even using upper-upper wisdom to cut off lower-lower afflictions. How is this matter? Answer: Use immeasurable mind to cut off all afflictions. Why is this said? The Buddha said in the sutra, for example, a skilled craftsman holds an axe handle, and his eyes see where to cut. Although he cannot distinguish how much he has cut off each day, he knows that it is finished when he sees that it is finished. A Bhikshu (monk) is also like this. When practicing the path, although he cannot distinguish how much he has cut off today and how much he has cut off yesterday, he knows that the outflows (leaks, defilements) are exhausted when they are exhausted. Therefore, it is known that immeasurable wisdom is used to exhaust all afflictions, not eight or nine. Question: Relying on what Samadhi (meditative state) does one cut off what afflictions? Answer: Relying on the seven supports (seven foundations) can cut off afflictions. As the Buddha said in the sutra, one can exhaust outflows by relying on the first Dhyana (meditative absorption), and even exhaust outflows by relying on the realm of no-thingness (akincannyayatana). Moreover, one can also exhaust outflows by leaving these seven supports. As said in the Susima Sutra, one can also attain the exhaustion of outflows by leaving the seven supports. Therefore, it is known that one can also attain the exhaustion of outflows by relying on the desire realm Samadhi. Question: The afflictions that are cut off by seeing the truth (attaining stream-entry) should not be cut off by relying on the formless realm Samadhi, because those who practice the formless realm have destroyed the characteristics of form. Answer: This matter has been answered before, that is, the formless realm Samadhi can cognize form. Question: Does one first gradually leave desire from the first Dhyana and enter the second Dhyana, etc., or is it done all at once? Answer: It should be gradual. Because one can generate the second Dhyana, etc., by leaving the desire of the first Dhyana. Question: Is there also a sequence in the desire realm? Answer: All afflictions are extinguished moment by moment, so there should also be a sequence.
又如炎摩天抱則成欲。兜率陀天執手成欲。化樂天以口說成欲。他化自在天相視成欲。當知欲界煩惱亦漸次盡。有人言。以福德因緣于彼中生。不以斷煩惱故。以所欲妙故成有差別。又根鈍故抱乃成欲。根轉利故視則成欲。問曰。有人言。思惟所斷煩惱漸次斷。先欲界系后色無色界系。見諦所斷則一時斷。是事云何。答曰。隨諦所斷而實一切煩惱見滅諦斷。是事先說。所謂見諦所斷身見等煩惱。皆見滅諦斷。從暖法來。以無常等行觀五陰相。始斷煩惱見滅乃盡。問曰。觀欲界系苦能斷欲界結。集亦如是。如欲界乃至非想非非想處亦如是。觀欲界滅能斷三界結。道亦如是。是事云何。答曰。滅智慧斷煩惱。是故汝說不然。問曰。經中說。觀五陰無常等故得須陀洹果。乃至阿羅漢果。汝云何言但觀滅諦斷煩惱耶。答曰。是觀五陰智生滅合觀。故能斷結使。如經中說比丘觀是色是色集是色滅。又當說見法識法則煩惱斷。可知見滅諦故諸煩惱盡。又五陰是苦於中生諸煩惱。若見五陰滅以為寂滅安隱。如是則苦想具足。故知見諸陰滅則煩惱盡。如說因諸法無體性依一舍心斷。無體性即是滅。若行者見色無體性乃至識無體性。則深得離。又三解脫門皆緣泥洹。以此解脫門能斷煩惱。無餘方便。故知但無為緣道能斷煩惱。是故汝所說
【現代漢語翻譯】 現代漢語譯本 又如炎摩天（Yama Heaven，欲界六天之一，焰摩天）相擁即成欲。兜率陀天（Tushita Heaven，欲界六天之一，睹史多天）執手即成欲。化樂天（Naraka Heaven，欲界六天之一，樂變化天）以口說即成欲。他化自在天（Paranirmita-vasavartin Heaven，欲界六天之一，他化自在天）相視即成欲。應當知道欲界的煩惱也是逐漸減少的。有人說，因為福德因緣才能在那些天界中出生，不是因為斷除煩惱的緣故。因為所貪求的妙樂不同，所以才有差別。 又因為根器遲鈍，所以相擁才成欲；根器轉為銳利，所以相視就成欲。問：有人說，通過思惟所斷的煩惱是逐漸斷除的，先斷欲界系的煩惱，然後斷色界和無色界系的煩惱，而見諦所斷的煩惱則是一時斷除的。這是怎麼回事？答：隨著諦理所斷的煩惱，實際上一切煩惱都是通過見滅諦而斷除的。這件事先前已經說過，所謂見諦所斷的身見等煩惱，都是通過見滅諦而斷除的。從暖法（Usnagata，四加行位的第一個階段）開始，以無常等行相觀察五陰（Skandhas，色、受、想、行、識）的相狀，才開始斷除煩惱，到見滅諦時才完全斷盡。 問：觀察欲界系的苦，就能斷除欲界的結（Kleshas，煩惱），觀察欲界系的集（Samudaya，苦的根源）也是如此。如欲界乃至非想非非想處（Neither perception nor non-perception，無所有處）也是如此。觀察欲界的滅（Nirodha，寂滅），就能斷除三界的結，觀察欲界的道（Marga，通往寂滅的道路）也是如此。這是怎麼回事？答：滅智慧斷除煩惱，所以你說的不是這樣。問：經中說，觀察五陰的無常等，就能得到須陀洹果（Srotapanna，預流果），乃至阿羅漢果（Arhat，阿羅漢）。你為什麼說只有觀察滅諦才能斷除煩惱呢？答：這是觀察五陰的智，是生滅合觀，所以能夠斷除結使（Bandhana，束縛）。如經中所說，比丘觀察『這是色，這是色集，這是色滅』。又應當說，見到法（Dharma，佛法）識（Vijnana，意識）法則煩惱斷除。可知見到滅諦，所以各種煩惱才能斷盡。又五陰是苦，於五陰中產生各種煩惱。如果見到五陰滅盡，認為是寂滅安穩，這樣則苦想具足。所以知道見到諸陰滅盡，則煩惱斷盡。如說因為諸法沒有自體性，依靠一舍心斷除。無自體性就是滅。如果修行者見到色無自體性，乃至識無自體性，則能深深地脫離。又三解脫門（Three Doors of Liberation，空、無相、無愿）都緣于泥洹（Nirvana，涅槃）。用這些解脫門才能斷除煩惱，沒有其他方便。所以知道只有以無為法為緣的道才能斷除煩惱。所以你所說的...
【English Translation】 English version Furthermore, in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm), embracing leads to desire. In the Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm), holding hands leads to desire. In the Naraka Heaven (Naraka Heaven, one of the six heavens of the desire realm), speaking leads to desire. In the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven, one of the six heavens of the desire realm), looking at each other leads to desire. It should be known that the afflictions of the desire realm also gradually diminish. Some say that they are born in those heavens due to the causes and conditions of merit, not because of cutting off afflictions. Because the desired delights are different, there are distinctions. Also, because the faculties are dull, embracing leads to desire; because the faculties become sharp, looking leads to desire. Question: Some say that the afflictions to be cut off through contemplation are gradually cut off, first the afflictions of the desire realm, then the afflictions of the form and formless realms, while the afflictions to be cut off through seeing the truth are cut off all at once. How is this so? Answer: According to the truth to be cut off, in reality, all afflictions are cut off through seeing the cessation of suffering (Nirodha). This matter has been said before, that the afflictions such as self-view to be cut off through seeing the truth are all cut off through seeing the cessation of suffering. Starting from the stage of 'warmth' (Usnagata, the first stage of the four preparatory practices), by contemplating the characteristics of the five aggregates (Skandhas, form, feeling, perception, volition, consciousness) with impermanence and other aspects, one begins to cut off afflictions, and they are completely cut off when seeing the cessation of suffering. Question: By contemplating the suffering of the desire realm, one can cut off the fetters (Kleshas, afflictions) of the desire realm, and it is the same with contemplating the origin (Samudaya, the source of suffering) of the desire realm. It is the same from the desire realm up to the realm of neither perception nor non-perception (Neither perception nor non-perception, the realm of neither perception nor non-perception). By contemplating the cessation (Nirodha, cessation) of the desire realm, one can cut off the fetters of the three realms, and it is the same with contemplating the path (Marga, the path to cessation) of the desire realm. How is this so? Answer: The wisdom of cessation can cut off afflictions, so what you say is not so. Question: The sutras say that by contemplating the impermanence of the five aggregates, one can attain the fruit of a Stream-enterer (Srotapanna, Stream-enterer), and even the fruit of an Arhat (Arhat, Arhat). Why do you say that only by contemplating the cessation of suffering can one cut off afflictions? Answer: This is the wisdom of contemplating the five aggregates, contemplating their arising and ceasing together, so it can cut off the bonds (Bandhana, bondage). As the sutra says, a Bhiksu contemplates 'This is form, this is the arising of form, this is the cessation of form.' It should also be said that when one sees the Dharma (Dharma, Buddhist teachings) and recognizes the principles, afflictions are cut off. It can be known that by seeing the cessation of suffering, all afflictions are exhausted. Also, the five aggregates are suffering, and various afflictions arise within the five aggregates. If one sees the cessation of the five aggregates and considers it to be tranquil and secure, then the thought of suffering is complete. Therefore, knowing that when one sees the cessation of the aggregates, afflictions are exhausted. As it is said, because all dharmas have no inherent nature, one relies on a mind of equanimity to cut them off. No inherent nature is cessation. If a practitioner sees that form has no inherent nature, and even that consciousness has no inherent nature, then they can deeply detach. Also, the three doors of liberation (Three Doors of Liberation, emptiness, signlessness, wishlessness) all are related to Nirvana (Nirvana, Nirvana). Only by using these doors of liberation can one cut off afflictions; there is no other means. Therefore, it is known that only the path that takes the unconditioned as its object can cut off afflictions. Therefore, what you say...
斷煩惱法。是事不然。論者言。諸煩惱有如是等無量分別門。以求解脫者應當知。所以者何。以知是縛過故得解脫。如人識怨故能遠離。如知險道故能得避。煩惱亦如是。又煩惱縛甚為微細過。于毗摩質多羅阿修羅王縛。乃至有頂眾生常為惱縛。是故應知其過。又眾生乃至有頂猶還退墮。皆以不能見知煩惱過故。又不斷結故生增上慢。自謂已斷。后則疑悔。是故應知諸煩惱過。勿為所誑。又若眾生舍離凈妙泥洹之樂。反貪鄙弊欲樂有樂。皆是諸煩惱過。若斷煩惱則得大利。故應知見諸煩惱過有障解脫法所謂煩惱。若不斷煩惱終無解脫因緣。所以者何。諸煩惱是身因緣。隨煩惱有身隨身有苦。是故求離苦者。應勤精進斷諸煩惱。
明因品第一百四十
問曰。煩惱為身因緣是事應明。所以者何。有諸外道不信此事。或言是身無因無緣。猶如草木自然而生。或言萬物是大自在等諸天所生。或言萬物從世性生。或言微塵和合故生。說如是等。是故應明。答曰。從業有身是事先成。是業從煩惱生。故以煩惱為身因緣。問曰。云何知因煩惱有業。答曰。隨假名心名為無明。假名心者能集諸業。故知煩惱因緣有業。又阿羅漢諸業不集不成。故知諸業由煩惱成。如經中佛說。若人得明舍離無明。是人能起福業罪業無動業不
。不也世尊。又無無漏業。故知但隨假名者能起諸業。無漏心不隨假名故不起業。又學人無行如經說。學人還而不行。滅而不作。作相是行。行名為業。又無漏心非行相故。無無漏業。是故一切諸受身業。皆因煩惱生。又斷煩惱者不復受生。故知有身皆因煩惱。問曰。一切眾生皆以無煩惱。生后時乃起。如人生時無齒其後乃生。答曰不然。有煩惱者隨所有相。謂啼哭等生時現有。故知皆與煩惱共生。又現見眾生多生廁等中。不生槃石等中。當知貪著香味等故。於是中生。故知由煩惱生。問曰。地獄等中不應得生。所以者何。無人貪樂地獄等故。答曰。眾生以癡力故於顛倒心生。將命終時遙見地獄。謂是華池以貪著故則于中生。如經中說。若人迮鬧中死欲得寬處於鳥中生。若渴死者生為水蟲。若凍死者生熱地獄中。熱渴死者。生寒冰地獄中。若貪著淫慾生鳥雀中。若貪飲食則生為死屍中蟲。又因所貪著故造諸惡。諸惡因緣強受果報。又貪著身故諸業能生果報。所以者何。貪著己身愚癡力故。憍慢等諸煩惱生。從此能整合業。以業力故生諸道中。問曰。若以煩惱因緣有身。斷煩惱者五陰不應復得相續。答曰。是身本由煩惱故生。煩惱雖盡以勢力故身猶不斷。如以杖轉輪雖暫廢杖輪猶不止。問曰。若以先業煩惱勢故有身。斷
【現代漢語翻譯】 現代漢語譯本： 不也，世尊。而且沒有無漏業（沒有煩惱的業）。因此可知只有隨順假名（虛假的概念）才能產生各種業。無漏心（沒有煩惱的心）不隨順假名，所以不會產生業。此外，學人（正在學習的人）沒有行為，如經文所說：『學人還而不行，滅而不作。』 作相就是行，行就叫做業。而且無漏心不是行相，所以沒有無漏業。因此，一切諸受身業（感受身體的業），都是因為煩惱而產生。此外，斷除煩惱的人不再受生，因此可知有身體都是因為煩惱。 有人問：『一切眾生都是在沒有煩惱的情況下出生的，之後才產生煩惱，就像人出生時沒有牙齒，之後才長出來一樣。』 回答說：『不是這樣的。有煩惱的人，會隨著他所具有的相，比如啼哭等，在出生時就顯現出來。因此可知都是與煩惱一同出生的。』 此外，現在可以看見眾生大多出生在廁所等污穢的地方，而不是出生在磐石等乾淨的地方。應當知道這是因為貪著香味等，所以才在那裡出生。因此可知是由煩惱而生。 有人問：『不應該出生在地獄等地方，為什麼呢？因為沒有人貪圖享樂地獄等地方。』 回答說：『眾生因為愚癡的力量，產生顛倒的心。將要命終時，遠遠地看見地獄，以為是華池（美麗的池塘），因為貪著的緣故，就在其中出生。』 如經中所說：『如果人在擁擠喧鬧的地方死去，希望得到寬敞的地方，就會在鳥類中出生。如果渴死，就會出生為水蟲。如果凍死，就會出生在熱地獄中。熱渴而死的人，會出生在寒冰地獄中。如果貪著淫慾，就會出生在鳥雀中。如果貪著飲食，就會出生在死屍中的蟲。』 此外，因為所貪著的事物，造作各種惡業。各種惡業的因緣，強烈地承受果報。此外，因為貪著身體的緣故，各種業才能產生果報。為什麼呢？因為貪著自己的身體，由於愚癡的力量，憍慢等各種煩惱產生。從此能夠整合業，以業力，在各種道中出生。 有人問：『如果因為煩惱的因緣才有身體，那麼斷除煩惱的人，五陰（色、受、想、行、識）不應該再次相續。』 回答說：『這個身體本來就是因為煩惱而生。煩惱雖然斷盡，但因為（過去煩惱的）勢力，身體仍然不會斷滅。』 就像用杖轉動輪子，即使暫時停止用杖，輪子仍然不會停止轉動。 有人問：『如果因為先前的業和煩惱的勢力才有身體，那麼斷
【English Translation】 English version: No, World Honored One. Furthermore, there is no Anāsrava karma (karma free from defilements). Therefore, it is known that only those who follow nominal designations (false concepts) can generate various karmas. The Anāsrava mind (mind free from defilements) does not follow nominal designations, so it does not generate karma. Moreover, a learner (someone who is learning) has no action, as the sutra says: 'A learner returns and does not act, ceases and does not create.' The appearance of action is action, and action is called karma. Furthermore, the Anāsrava mind is not an appearance of action, so there is no Anāsrava karma. Therefore, all bodily karmas that are experienced arise from afflictions. Moreover, those who have cut off afflictions are no longer reborn, so it is known that having a body is all due to afflictions. Someone asks: 'All sentient beings are born without afflictions, and then afflictions arise later, just as people are born without teeth and then teeth grow later.' The answer is: 'It is not like that. Those with afflictions manifest the characteristics they possess, such as crying, at the time of birth. Therefore, it is known that they are all born together with afflictions.' Furthermore, it is now seen that most sentient beings are born in filthy places such as toilets, not in clean places such as bedrock. It should be known that this is because of attachment to fragrances and flavors, etc., that they are born there. Therefore, it is known that it is born from afflictions. Someone asks: 'One should not be born in hells, etc. Why? Because no one desires to enjoy hells, etc.' The answer is: 'Sentient beings, due to the power of ignorance, give rise to a reversed mind. When about to die, they see hell from afar, thinking it is a flower pond (beautiful pond), and because of attachment, they are born in it.' As it is said in the sutra: 'If a person dies in a crowded and noisy place, desiring a spacious place, they will be born among birds. If they die of thirst, they will be born as aquatic insects. If they die of cold, they will be born in the hot hells. Those who die of heat and thirst will be born in the icy hells. If they are attached to lust, they will be born among birds and sparrows. If they are attached to food and drink, they will be born as worms in corpses.' Furthermore, because of what is craved, various evil deeds are committed. The causes and conditions of various evil deeds strongly receive karmic retribution. Furthermore, because of attachment to the body, various karmas can produce karmic retribution. Why? Because of attachment to one's own body, due to the power of ignorance, various afflictions such as arrogance arise. From this, karma can be accumulated, and by the power of karma, one is born in various realms. Someone asks: 'If having a body is due to the causes and conditions of afflictions, then those who have cut off afflictions should not have the five skandhas (form, feeling, perception, mental formations, consciousness) continue again.' The answer is: 'This body was originally born because of afflictions. Although afflictions are exhausted, the body still does not cease because of the (past afflictions') power.' It is like using a stick to turn a wheel; even if the use of the stick is temporarily stopped, the wheel still does not stop turning. Someone asks: 'If having a body is due to the power of past karma and afflictions, then cutting
煩惱者以先業煩惱勢故。亦應受身。答曰。要以取相故識能住。是人先業勢盡。今善修無相解脫門。故不受後身。又如熱石上諸種不生。如是以智慧火熱諸識處。則識種不生。后相續斷。又諸行因緣不具足。故不復相續。如經中佛說。識為種子業行為田。貪愛為水無明覆蔽。以此因緣則受後身。阿羅漢是緣不具故無後身。當知煩惱因緣受生。又無煩惱者。有知苦等心。今受生者不見有此等心。故知無煩惱者不能受生。問曰。須陀洹等有苦等心而生時亦不見有。答曰。諸阿羅漢智慧力強。一切煩惱不能勝。故將命終時能障受生。須陀洹等智力不爾。故不應為喻。又汝說如齒后漸漸生。煩惱亦爾。是事不然。所以者何。阿羅漢無漏智慧燒煩惱。故不應復生。如焦種子不能復生。又現見今世從煩惱生身。如從貪慾身色變異。瞋恚亦爾。故知後世五陰亦從煩惱生。問曰。亦見從飲食等因緣有五陰生。而不名飲食為受身因緣。答曰。飲食假心能生色等。煩惱不爾。更無所假而生色等。故知煩惱為身因緣。又現見鳥雀等多欲。毒蛇等多瞋。豬等多癡。當知此諸眾生必當修集此淫慾等諸煩惱。故於是中生。問曰。生處法爾。非先修集煩惱因緣。答曰。若爾則淫慾等無因是事不可。當知從先修集因緣故有。又貪恚等煩惱熾盛。則為殺等
【現代漢語翻譯】 現代漢語譯本 煩惱的人由於先前業力的煩惱勢力，也應該會再次受生。回答說：關鍵在於取相，所以識才能停留。這個人先前的業力已經耗盡，現在又精進修習無相解脫之門，所以不會再受後世之身。又好比在燒熱的石頭上，各種種子都無法生長。同樣，用智慧之火燒熱各種識的處所，那麼識的種子就不會生長，後來的相續就會斷絕。而且，諸行的因緣不具足，所以不會再相續。如同經中所說，佛陀說：『識是種子，業是田地，貪愛是水，無明是覆蓋。』憑藉這些因緣，就會受後世之身。阿羅漢是因緣不具足，所以沒有後世之身。應當知道，煩惱是受生的因緣。而且，沒有煩惱的人，有知苦等心。現在受生的人，看不見有這些心，所以知道沒有煩惱的人不能受生。問：須陀洹（Srotapanna，入流果）等有苦等心，但出生時也看不見有。答：諸阿羅漢（Arhat，無學）的智慧力量強大，一切煩惱都不能勝過，所以在將要命終時能夠阻礙受生。須陀洹等的智慧力量不是這樣，所以不應該作為比喻。而且你說像牙齒後來漸漸生長，煩惱也是這樣。這件事不對。為什麼呢？阿羅漢的無漏智慧燒盡了煩惱，所以不應該再生。如同燒焦的種子不能再生。而且現在看見今世從煩惱產生身，比如從貪慾導致身體顏色變異，瞋恚也是這樣。所以知道後世的五陰（Pancha Skandha，色、受、想、行、識五種構成要素）也是從煩惱產生。問：也看見從飲食等因緣有五陰生，但不稱飲食為受身因緣。答：飲食憑藉心才能產生色等，煩惱不是這樣，不需要憑藉其他就能產生色等。所以知道煩惱是身體的因緣。而且現在看見鳥雀等貪慾多，毒蛇等瞋恚多，豬等愚癡多。應當知道這些眾生必定是修集了淫慾等各種煩惱，所以才在這些（相應的狀態）中出生。問：生處是自然而然的，不是先前修集煩惱因緣的結果。答：如果這樣，那麼淫慾等就沒有原因，這是不可能的。應當知道是從先前修集因緣的緣故才有的。而且貪、嗔等煩惱熾盛，就會導致殺生等行為。
【English Translation】 English version Those afflicted by defilements should also be reborn due to the force of past karmic defilements. The answer is: It is precisely because of grasping at appearances that consciousness can abide. The force of this person's past karma is exhausted, and now they diligently cultivate the gate of signless liberation, therefore they will not receive a future body. Furthermore, just as various seeds do not grow on a hot stone, similarly, by heating the abodes of consciousness with the fire of wisdom, the seeds of consciousness will not grow, and the subsequent continuum will be severed. Moreover, the causes and conditions for the aggregates are not complete, so they do not continue. As the Buddha said in the sutras: 'Consciousness is the seed, karma is the field, craving is the water, and ignorance is the covering.' With these causes and conditions, one will receive a future body. An Arhat (Arhat, one who is free from rebirth) lacks these conditions, so they have no future body. It should be known that defilements are the cause of rebirth. Furthermore, those without defilements have a mind that knows suffering, etc. Those who are now being born are not seen to have such a mind, so it is known that those without defilements cannot be reborn. Question: Srotapannas (Srotapanna, stream-enterers) and others have a mind that knows suffering, etc., but it is not seen when they are born. Answer: The wisdom power of the Arhats is strong, and all defilements cannot overcome them, so they can obstruct rebirth when they are about to die. The wisdom power of the Srotapannas and others is not like this, so it should not be used as an analogy. Furthermore, you say that just as teeth gradually grow later, so are defilements. This is not correct. Why? The Arhat's un-outflow wisdom burns away defilements, so they should not arise again, just as a scorched seed cannot grow again. Moreover, it is now seen that in this life, the body arises from defilements, such as the change in body color from greed, and the same with anger. Therefore, it is known that the five skandhas (Pancha Skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) of the future life also arise from defilements. Question: It is also seen that the five skandhas arise from causes and conditions such as food, but food is not called the cause of receiving a body. Answer: Food can produce form, etc., through the mind, but defilements are not like this; they do not need to rely on anything else to produce form, etc. Therefore, it is known that defilements are the cause of the body. Moreover, it is now seen that birds and sparrows have much desire, poisonous snakes have much anger, and pigs have much ignorance. It should be known that these beings must have cultivated these various defilements such as lust, so they are born in these (corresponding states). Question: The place of birth is natural, not the result of previously cultivating defilements. Answer: If that were the case, then lust, etc., would have no cause, which is impossible. It should be known that it is because of previously cultivated causes and conditions that they exist. Moreover, when defilements such as greed and anger are intense, they lead to actions such as killing.
諸罪。以此罪故現受鞭杖繫縛等苦。煩惱若薄則得持戒修善等利。因此戒善現得名聞利養等樂。如現世衰利皆因煩惱。故知來世亦當如是。問曰。若因煩惱有身則斷生死往來。所以者何。以煩惱盛故墮惡道中。既受罪身。煩惱更增永無脫因。如是不應得生善處。若受福身。為福轉增則亦不應復生惡處。如是則無生死往來。答曰。是人雖墮惡處或得善心。雖生善處或起噁心。是故生死往來不斷。又隨貪等煩惱減少。隨生好處。隨貪等多。隨生惡處。如豬犬等。隨減煩惱生善處者。如以煩惱薄故能行佈施。持戒等福生六慾天。斷淫慾故得勝禪樂。斷色染故得勝定樂。一切結盡則得無比泥洹樂。故知此身因煩惱有。又現見眾生樂弊國土及諸惡人弊止住處。皆由貪著。故知生死中眾生所住亦由貪著。如蛾貪明色故為燈所焚。是貪著不從智生。所以者何。此蛾不知火是苦觸故投其中。如是眾生墜後身苦。皆以無明因緣貪愛故生。如魚吞鉤獐鹿逐聲。皆以貪著故致死。又如人以貪著故。遠到異方而不能返。當知皆以煩惱故生。又如樹根不拔其樹猶生。如是貪根不拔苦樹常在。如佛說。樹根不拔雖斷猶生。貪使不拔數數受苦。又是身不凈無常苦空無我。自非無明何有智者貪受此苦。猶如盲人可以垢衣誑為寶飾。如是為無明所盲。則能
【現代漢語翻譯】 現代漢語譯本 諸罪（各種罪行）。因為這些罪行的緣故，今生會遭受鞭打、監禁等痛苦。如果煩惱輕微，就能獲得持戒、修善等利益。因為持戒行善的緣故，今生能夠獲得名聲、利益供養等快樂。就像今生遇到的衰敗和順利都因為煩惱一樣，由此可知來世也會是這樣。 有人問：如果因為煩惱而有身體，那就應該斷絕生死輪迴才對。為什麼呢？因為煩惱深重就會墮入惡道之中，既然已經承受罪苦之身，煩惱就會更加增長，永遠沒有脫離的機會。這樣就不應該還能投生到善處。如果承受福報之身，因為福報不斷增長，那也不應該再投生到惡處。這樣的話，就沒有生死輪迴了。 回答說：這個人即使墮入惡道，也可能產生善心；即使投生到善處，也可能生起噁心。所以生死輪迴不會斷絕。而且，隨著貪婪等煩惱的減少，就會投生到好的地方；隨著貪婪等煩惱的增多，就會投生到惡的地方，就像豬狗等畜生一樣。因為減少煩惱而投生到善處的人，比如因為煩惱輕微，能夠行佈施、持戒等善行，從而投生到六慾天。斷除淫慾的緣故，能夠獲得殊勝的禪定之樂。斷除對色界的染著的緣故，能夠獲得殊勝的定力之樂。一切煩惱都斷盡了，就能獲得無與倫比的涅槃之樂。所以要知道這個身體是因為煩惱而產生的。而且，現在可以看到眾生喜歡污穢的國土以及各種惡人的污穢住所，都是因為貪著。所以要知道生死輪迴中的眾生所居住的地方也是因為貪著。就像飛蛾貪戀光明，所以被燈火燒死一樣。這種貪著不是從智慧產生的。為什麼呢？因為飛蛾不知道火是痛苦的觸感，所以才投入其中。就像這樣，眾生墜入後世的痛苦，都是因為無明（對事物真相的迷惑）和貪愛的原因而產生的。就像魚吞食魚鉤，獐鹿追逐聲音一樣，都是因為貪著而導致死亡。 又比如人因為貪著，遠行到異地他鄉而不能返回。應當知道這都是因為煩惱而產生的。又比如樹根不拔除，樹木仍然會生長。就像這樣，貪婪的根不拔除，痛苦的樹木就會永遠存在。就像佛陀所說，樹根不拔除，即使砍斷了還會生長。貪婪的驅使不拔除，就會一次又一次地遭受痛苦。而且這個身體是不清凈的、無常的、充滿痛苦的、空無自我的。如果不是因為無明，哪裡會有智者貪戀承受這種痛苦呢？就像盲人會被用骯髒的衣服欺騙，誤以為是珍寶一樣。像這樣被無明所矇蔽，就會...
【English Translation】 English version All sins. Because of these sins, one currently suffers from the pain of whipping, imprisonment, and so on. If afflictions are thin, one can obtain benefits such as upholding precepts and cultivating goodness. Because of upholding precepts and cultivating goodness, one can currently obtain happiness such as fame, profit, and offerings. Just as current worldly decline and prosperity are all due to afflictions, it is known that the future will also be like this. Question: If having a body is due to afflictions, then one should sever the cycle of birth and death. Why is that? Because strong afflictions cause one to fall into evil realms. Having received a sinful body, afflictions further increase, and there is never a cause for escape. In this way, one should not be able to be born in good places. If one receives a blessed body, as blessings increase, one should also not be born in evil places again. In this way, there would be no cycle of birth and death. Answer: Although this person falls into evil places, they may develop good thoughts. Although born in good places, they may give rise to evil thoughts. Therefore, the cycle of birth and death is not cut off. Moreover, as greed and other afflictions decrease, one is born in good places. As greed and other afflictions increase, one is born in evil places, like pigs and dogs. Those who are born in good places due to reduced afflictions, such as being able to practice generosity and uphold precepts due to thin afflictions, are born in the Six Desire Heavens. Because of cutting off lust, one obtains superior meditative bliss. Because of cutting off attachment to form, one obtains superior samadhi bliss. When all fetters are exhausted, one obtains incomparable Nirvana bliss. Therefore, it is known that this body exists because of afflictions. Moreover, it is currently seen that sentient beings enjoy impure lands and the impure dwellings of evil people, all due to attachment. Therefore, it is known that the places where sentient beings dwell in the cycle of birth and death are also due to attachment. Like moths that crave bright colors and are burned by lamps. This craving does not arise from wisdom. Why is that? Because these moths do not know that fire is a painful sensation, so they throw themselves into it. In this way, sentient beings fall into the suffering of future lives, all born from ignorance (delusion about the true nature of things) and craving. Like fish swallowing hooks and deer chasing sounds, all lead to death because of attachment. Furthermore, like people who, due to attachment, travel far to foreign lands and cannot return. It should be known that all of this arises from afflictions. Moreover, like a tree whose roots are not pulled out, the tree still grows. In this way, if the root of greed is not pulled out, the tree of suffering will always be present. As the Buddha said, if the root of a tree is not pulled out, it will still grow even if it is cut. If the driving force of greed is not pulled out, one will repeatedly suffer. Moreover, this body is impure, impermanent, full of suffering, empty of self. If not for ignorance, what wise person would crave and endure this suffering? Like a blind person who can be deceived by dirty clothes, mistaking them for jewels. In this way, blinded by ignorance, one can...
受多過患不凈五陰。又以我心故受身。雖苦而不能捨。若無我心則能遠離。如舍利弗說。清凈持戒得道者死時歡喜。猶破毒器。故知煩惱因緣有身。又有以無智故貪著此身。如以畫篋盛滿不凈。隨未開時則可愛樂。開則臭穢。又如毒蛇滿闇室中。燈未照時即生樂著見則舍離。眾生亦爾。墮有無明則樂世間。若生明時心則厭離。如是貪愛為身根本。所以者何。以貪愛故求。求有二種。欲求有求。求現在諸欲是名欲求。更求後身是名有求。故知貪愛是身之本。又若著五陰則生身見。謂言是我名我語取。因此取故生餘三取。取因緣有。有因緣生。當知煩惱是身根本。又是身皆苦。於此苦身生樂想倒。以此樂倒則生倒愛。以此倒愛能受後身。故知貪愛因緣有身。又此身以食因緣故住。著揣食故不過欲界。如業品中說。貪香味故廁等中生。以著觸故胞胎中生。著溫涼觸故卵生濕生。俱不過欲界。因三種觸生三種受。故說觸因緣受。意思食亦如是。發後身愿我當作此。無見知識為貪愛本。能致後身。如是四食皆由貪愛。一切眾生皆以食存。故知愛因緣生。又四生卵生胎生濕生化生。以愛淫慾故卵生。胎生貪香味等故受濕生。隨其所愛故起殷重業。則受化生。故知四生差別皆由貪愛。又四種受身。有能自殺他不能殺。如是等四皆以貪
【現代漢語翻譯】 現代漢語譯本 由對充滿過患、不凈的五蘊（skandha）的執著，以及『我』的執念，導致我們承受這個身體。即使痛苦，也無法捨棄。如果放下『我』的執念，就能遠離痛苦，就像舍利弗（Sariputra）所說，清凈持戒得道者在死亡時是歡喜的，如同打破一個裝滿毒物的容器。因此可知，煩惱是產生身體的因緣。此外，由於無知，人們會貪戀這個身體，就像用華麗的箱子裝著不乾淨的東西。在未打開時，人們會覺得可愛，一旦打開，就會散發惡臭。又如黑暗的房間里充滿毒蛇，在沒有燈光照亮時，人們會樂於接近，一旦看見，就會立刻遠離。眾生也是如此，沉溺於無明（avidya），就會貪戀世間；一旦生起智慧之光，內心就會厭離。由此可見，貪愛是身體的根本。為什麼這麼說呢？因為有了貪愛，就會產生追求。追求有兩種：欲求和有求。追求眼前的各種慾望，稱為欲求；追求來世的身體，稱為有求。所以說，貪愛是身體的根本。如果執著於五蘊，就會產生身見（satkayadristi），認為『這是我』、『這是我的』、『這是我說的』。因為這種執取，會產生其餘三種取（upadana）。取是『有』（bhava）的因緣，『有』是生的因緣。應當明白，煩惱是身體的根本。這個身體充滿痛苦，卻對此苦身產生快樂的想法，這就是顛倒。因為這種快樂的顛倒，會產生顛倒的愛。這種顛倒的愛，會導致我們承受來世的身體。所以說，貪愛是產生身體的因緣。這個身體依靠食物才能存在。執著于摶食（kabalikahara），就無法超越欲界（kamadhatu）。正如《業品》中所說，貪戀香味，就會在廁所等污穢之處出生；執著于觸感，就會在胞胎中出生；執著于溫暖或涼爽的觸感，就會卵生或濕生，都無法超越欲界。由三種觸產生三種受。所以說，觸是受的因緣。意思食（manosamcetana-ahara）也是如此，發願來世『我要成為這樣』，這種無見的知見是貪愛的根本，會導致來世的產生。這四種食都源於貪愛。一切眾生都依靠食物而生存，所以說，愛是生的因緣。四生——卵生、胎生、濕生、化生，因為貪愛淫慾而卵生、胎生，貪戀香味等而受濕生，隨其所愛而造作殷重之業，就會受化生。所以說，四生的差別都源於貪愛。四種受身的方式，有能自殺而他人不能殺的，這些都源於貪愛。
【English Translation】 English version Suffering from the faults and impurities of the five skandhas (aggregates). Moreover, we receive this body because of the 'I' thought. Though it is painful, we cannot abandon it. If there were no 'I' thought, we could distance ourselves from it. As Sariputra (one of the Buddha's chief disciples) said, those who purely uphold the precepts and attain enlightenment rejoice at the time of death, like breaking a vessel filled with poison. Therefore, it is known that afflictions are the cause of the body. Furthermore, due to ignorance (avidya), people are attached to this body, like using a painted box to hold impure things. When unopened, it is delightful, but when opened, it is foul and stinking. It is also like a dark room filled with poisonous snakes. Before the light shines, one is happy to approach, but upon seeing them, one immediately abandons them. Sentient beings are the same. When fallen into ignorance, they delight in the world. If the light of wisdom arises, the mind becomes weary and detached. Thus, craving is the root of the body. Why is this so? Because of craving, one seeks. There are two kinds of seeking: desire-seeking and existence-seeking. Seeking present desires is called desire-seeking. Seeking a future body is called existence-seeking. Therefore, it is known that craving is the root of the body. Moreover, if one is attached to the five skandhas, body-view (satkayadristi) arises, saying 'This is me,' 'This is mine,' 'This is what I say.' Because of this grasping, the other three graspings (upadana) arise. Grasping is the condition for becoming (bhava), and becoming is the condition for birth. It should be understood that afflictions are the root of the body. This body is full of suffering, yet one has inverted thoughts of pleasure in this suffering body. Because of this inverted pleasure, inverted love arises. This inverted love leads to receiving a future body. Therefore, it is known that craving is the cause of the body. This body exists because of food. Being attached to morsel food (kabalikahara), one cannot transcend the desire realm (kamadhatu). As it is said in the 'Karma Chapter,' craving for fragrance and taste leads to birth in toilets and other impure places. Being attached to touch leads to birth in the womb. Being attached to warm or cool touch leads to oviparous or moisture-born birth, all of which cannot transcend the desire realm. Three kinds of feeling arise from three kinds of contact. Therefore, it is said that contact is the condition for feeling. Thought-food (manosamcetana-ahara) is also like this. Wishing in the future, 'I will become this,' this unseen knowledge is the root of craving, which leads to future birth. All four kinds of food arise from craving. All sentient beings exist by food. Therefore, it is known that love is the condition for birth. The four kinds of birth—oviparous, viviparous, moisture-born, and metamorphic—are due to craving for lust and desire for oviparous and viviparous birth, craving for fragrance and taste for moisture-born birth, and creating heavy karma according to one's desires for metamorphic birth. Therefore, it is known that the differences in the four kinds of birth all arise from craving. The four ways of receiving a body, including being able to kill oneself but not being killed by others, all arise from craving.
愛差別故有。故知貪愛因緣有身。又四識處隨色識住依色緣色以喜為潤。受想行亦如是。而不說識是識處。以識時無煩惱故。故知煩惱因緣有身。又十二因緣皆由無明。所以者何。隨假名心名為無明。因此無明起福行罪行及不動行。欲安樂眾生是名福行。苦惱眾生是名罪行攝心慈悲等名為不動行。隨此諸業識住後身。依識生名色六入觸受。此四是先世業煩惱果報。復因此愛生愛取有。是業煩惱能生後世生老死等。如是十二有分相續。皆以無明為本。故知煩惱因緣有身。又生死無始。何以知之。經中說。從業因緣有眼等根。因愛有業因無明有愛。無明因邪憶念。邪憶念還因眼緣色從癡故生。故知生死輪轉無始。若說因自在天等。則非無始是事不可。故知煩惱因緣有身。又滅盡煩惱則得解脫。又眾生身種種雜類。若因自在等則不應雜。以煩惱業有多種故。身亦不一。又二十二根因六根生六識。是中有男女根。是諸法相續不斷故名為命。是命以何為根。所謂業也。是業因於煩惱。煩惱依受故以五受為根。如是展轉生死相續。依信等根能斷相續。如是二十二根往來生死。故知皆以煩惱有身。又求解脫者。生戒定慧解脫解脫知見品。此何所用皆為滅諸煩惱。知者見其利故依此諸品。故知煩惱因緣有身。又諸煩惱次第滅盡。斷三結
【現代漢語翻譯】 現代漢語譯本 因為有愛和差別，所以才會有身體（身，指由五蘊和合而成的個體）。因此可知，貪愛是產生身體的因緣。此外，四識住（四識住，指四種能使識安住的境界）中，隨著色（色，指一切有形質的事物）而住的識，依賴於色，以色為緣，並且以喜悅作為滋潤。受（受，感受）、想（想，表象）、行（行，行為）也是如此。但經文中沒有說識是識處，因為識存在的時候沒有煩惱。因此可知，煩惱是產生身體的因緣。另外，十二因緣（十二因緣，佛教基本教義，說明生命流轉的過程）都源於無明（無明，指對真理的迷惑和無知）。為什麼這麼說呢？隨著假名心（假名心，指虛妄不實的心）被稱為無明。因為這個無明，產生了福行（福行，指能帶來善報的行為）、罪行（罪行，指能帶來惡報的行為）以及不動行（不動行，指禪定等能使心不動搖的行為）。想要讓眾生安樂，這叫做福行；使眾生苦惱，這叫做罪行；攝心慈悲等等，叫做不動行。隨著這些業（業，指行為及其潛在的後果），識會投生到後世。依賴於識，產生名色（名色，指精神和物質的結合）、六入（六入，指眼、耳、鼻、舌、身、意六種感覺器官）、觸（觸，指根、境、識三者的接觸）、受。這四者是前世的業和煩惱所產生的果報。又因為這個愛，產生愛、取（取，執取）、有（有，存在）。這些業和煩惱能夠產生後世的生、老、死等等。像這樣，十二有分（十二有分，即十二因緣的各個環節）相續不斷，都以無明為根本。所以可知，煩惱是產生身體的因緣。而且，生死輪迴沒有開始。為什麼知道這一點呢？經中說，從（過去的）業的因緣，產生眼等根（根，指感覺器官）。因為愛而有業，因為無明而有愛。無明又因為邪憶念（邪憶念，指錯誤的記憶和觀念）。邪憶念又因為眼緣色（眼緣色，指眼睛接觸到外在的顏色）而從愚癡產生。所以可知，生死輪迴沒有開始。如果說（生死的根源）是自在天（自在天，印度教中的主神）等等，那就不是沒有開始，這是不可能的。所以可知，煩惱是產生身體的因緣。而且，滅盡煩惱就能得到解脫。另外，眾生的身體有種種雜類。如果（身體的產生）是由於自在天等等，那就不應該有雜類。因為煩惱和業有多種，所以身體也不一樣。而且，二十二根（二十二根，佛教術語，指構成生命體的二十二種要素）因為六根（六根，指眼、耳、鼻、舌、身、意六種感覺器官）產生六識（六識，指眼識、耳識、鼻識、舌識、身識、意識）。其中有男女根（男女根，指男女的性器官）。這些法（法，指事物或規律）相續不斷，所以叫做命。這個命以什麼為根本呢？就是業。這個業來源於煩惱。煩惱依賴於受，所以以五受（五受，指五種感受：苦、樂、憂、喜、舍）為根本。像這樣輾轉相續，生死輪迴。依靠信等根（信等根，指信、精進、念、定、慧五種善根）能夠斷除相續。像這樣，二十二根往來於生死輪迴，所以可知，都是因為煩惱才有身體。而且，求解脫的人，會生起戒（戒，指道德規範）、定（定，指禪定）、慧（慧，指智慧）、解脫（解脫，指從煩惱中解脫）、解脫知見（解脫知見，指對解脫的正確認識）等品（品，指類別）。這些有什麼用呢？都是爲了滅除各種煩惱。智者看到這些的利益，所以依靠這些品。所以可知，煩惱是產生身體的因緣。而且，各種煩惱次第滅盡，斷除三結（三結，指身見、戒禁取見、疑）
【English Translation】 English version Because of love and discrimination, there is a body (身, refers to the individual composed of the five aggregates). Therefore, it is known that craving is the cause of the body. Furthermore, in the four abodes of consciousness (四識住, refers to the four states that allow consciousness to abide), the consciousness that abides in form (色, refers to all tangible things) relies on form, takes form as its condition, and uses joy as its nourishment. Feeling (受), perception (想), and volition (行) are also like this. However, the sutras do not say that consciousness is an abode of consciousness because there are no afflictions when consciousness exists. Therefore, it is known that afflictions are the cause of the body. Moreover, the twelve links of dependent origination (十二因緣, the fundamental Buddhist doctrine explaining the process of the cycle of life) all originate from ignorance (無明, refers to delusion and ignorance of the truth). Why is this so? The mind that is called by a false name (假名心, refers to the illusory mind) is called ignorance. Because of this ignorance, meritorious actions (福行, refers to actions that bring good rewards), sinful actions (罪行, refers to actions that bring bad rewards), and imperturbable actions (不動行, refers to actions such as meditation that keep the mind unwavering) arise. Wanting to bring happiness to sentient beings is called meritorious action; causing suffering to sentient beings is called sinful action; focusing the mind on loving-kindness and compassion, etc., is called imperturbable action. Following these karmas (業, refers to actions and their potential consequences), consciousness will be reborn in the next life. Dependent on consciousness, name and form (名色, refers to the combination of mind and matter), the six entrances (六入, refers to the six sense organs: eyes, ears, nose, tongue, body, and mind), contact (觸, refers to the contact between the root, object, and consciousness), and feeling arise. These four are the results of past karma and afflictions. Furthermore, because of this love, love, grasping (取, grasping), and existence (有, existence) arise. These karmas and afflictions can produce future birth, old age, death, etc. In this way, the twelve links of existence (十二有分, refers to each link of the twelve links of dependent origination) continue uninterrupted, all with ignorance as their root. Therefore, it is known that afflictions are the cause of the body. Moreover, the cycle of birth and death has no beginning. How do we know this? The sutras say that from the conditions of (past) karma, the roots such as the eyes (根, refers to the sense organs) arise. Because of love, there is karma; because of ignorance, there is love. Ignorance arises from wrong recollection (邪憶念, refers to incorrect memories and concepts). Wrong recollection arises from ignorance because the eye contacts form (眼緣色, refers to the eyes coming into contact with external colors). Therefore, it is known that the cycle of birth and death has no beginning. If we say that (the root of birth and death) is the self-existent God (自在天, the main god in Hinduism), then it is not without beginning, which is impossible. Therefore, it is known that afflictions are the cause of the body. Moreover, extinguishing afflictions leads to liberation. Furthermore, the bodies of sentient beings are of various kinds. If (the production of the body) is due to the self-existent God, etc., then there should not be various kinds. Because afflictions and karma are of various kinds, the body is also not the same. Moreover, the twenty-two faculties (二十二根, Buddhist term, refers to the twenty-two elements that constitute the life form) arise from the six roots (六根, refers to the six sense organs: eyes, ears, nose, tongue, body, and mind), which produce the six consciousnesses (六識, refers to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Among them are the male and female faculties (男女根, refers to the male and female sexual organs). These dharmas (法, refers to things or laws) continue uninterrupted, so they are called life. What is the root of this life? It is karma. This karma originates from afflictions. Afflictions rely on feeling, so the five feelings (五受, refers to the five feelings: suffering, pleasure, sorrow, joy, equanimity) are the root. In this way, they continue to revolve, and the cycle of birth and death continues. Relying on the roots of faith, etc. (信等根, refers to the five good roots: faith, diligence, mindfulness, concentration, and wisdom), one can cut off the continuation. In this way, the twenty-two faculties come and go in the cycle of birth and death, so it is known that the body is due to afflictions. Moreover, those who seek liberation will generate the qualities of precepts (戒, refers to moral norms), concentration (定, refers to meditation), wisdom (慧, refers to wisdom), liberation (解脫, refers to liberation from afflictions), and knowledge and vision of liberation (解脫知見, refers to the correct understanding of liberation). What are these for? They are all for extinguishing various afflictions. The wise see the benefits of these, so they rely on these qualities. Therefore, it is known that afflictions are the cause of the body. Moreover, various afflictions are extinguished in order, cutting off the three fetters (三結, refers to self-view, adherence to precepts and rituals, and doubt).
得須陀洹果。貪慾等薄得斯陀含果。欲界結盡得阿那含果。諸禪定中亦如是。次第一切都盡得阿羅漢果。如是隨諸煩惱次第滅故身亦漸滅。若因自在天等則不應漸滅。故知煩惱因緣有身。又貪等煩惱諸善人皆求斷滅。必當見貪等因緣。今世後世得衰惱事。是故求斷。若不爾則不求斷。若人說身因自在等。是人亦求斷貪慾等。故知貪慾等因緣有身。又智者知以智慧而得解脫。可知以無智故縛。故知煩惱因緣有身。又佛處處經中說。貪喜盡故得正解脫。所以者何。眼色等不名為縛。貪喜為縛。破貪喜故心得正解脫。正解脫心能入泥洹。故知煩惱因緣有身。又以空無相無作而得解脫。故知煩惱因緣有身。所以者何。觀諸法空即無相可得。以滅相故不願後身。是故以空名解脫門。相違則縛。以此等故由煩惱有身。是事已明。集諦聚竟。◎
◎滅諦聚初立假名品第一百四十一
論者言。滅三種心名為滅諦。謂假名心法心空心。問曰。云何滅此三心。答曰。假名心或以多聞因緣智滅。或以思惟因緣智滅。法心在暖等法中以空智滅。空心入滅盡定滅。若入無餘泥洹斷相續時滅。問曰。何謂假名。答曰。因諸陰所有分別。如因五陰說有人。因色香味觸說有瓶等。問曰。何故以此為假名耶。答曰。經中佛說。如輪軸和合故名
【現代漢語翻譯】 現代漢語譯本 得須陀洹果（Sotapanna-phala，入流果）。貪慾等薄得斯陀含果（Sakadagami-phala，一來果）。欲界結盡得阿那含果（Anagami-phala，不還果）。諸禪定中亦如是。次第一切都盡得阿羅漢果（Arhat-phala，阿羅漢果）。如是隨諸煩惱次第滅故，身亦漸滅。若因自在天等，則不應漸滅。故知煩惱因緣有身。又貪等煩惱諸善人皆求斷滅，必當見貪等因緣，今世後世得衰惱事，是故求斷。若不爾，則不求斷。若人說身因自在等，是人亦求斷貪慾等。故知貪慾等因緣有身。又智者知以智慧而得解脫，可知以無智故縛。故知煩惱因緣有身。又佛處處經中說，貪喜盡故得正解脫。所以者何？眼色等不名為縛，貪喜為縛。破貪喜故，心得正解脫。正解脫心能入泥洹（Nirvana，涅槃）。故知煩惱因緣有身。又以空、無相、無作而得解脫。故知煩惱因緣有身。所以者何？觀諸法空，即無相可得。以滅相故，不願後身。是故以空名解脫門。相違則縛。以此等故，由煩惱有身。是事已明。集諦聚竟。
滅諦聚初立假名品第一百四十一
論者言：滅三種心名為滅諦。謂假名心、法心、空心。問曰：云何滅此三心？答曰：假名心或以多聞因緣智滅，或以思惟因緣智滅。法心在暖等法中以空智滅。空心入滅盡定滅。若入無餘泥洹斷相續時滅。問曰：何謂假名？答曰：因諸陰所有分別，如因五陰說有人，因色香味觸說有瓶等。問曰：何故以此為假名耶？答曰：經中佛說，如輪軸和合故名車。
【English Translation】 English version Attaining the Sotapanna-phala (stream-enterer fruit). With the weakening of greed and other defilements, one attains the Sakadagami-phala (once-returner fruit). With the exhaustion of the bonds of the desire realm, one attains the Anagami-phala (non-returner fruit). The same applies in all the dhyanas (meditative states). Gradually, with the complete exhaustion of everything, one attains the Arhat-phala (Arhat fruit). Thus, as the various afflictions are extinguished in sequence, the body also gradually diminishes. If it were due to the Ishvara Deva (自在天，self-existent god) and others, it should not diminish gradually. Therefore, it is known that the body arises from the causes and conditions of afflictions. Furthermore, all virtuous people seek to eradicate greed and other afflictions, and they must see that greed and other causes and conditions bring about decline and suffering in this life and future lives. Therefore, they seek to eradicate them. If not, they would not seek to eradicate them. If someone says that the body is caused by the Ishvara Deva and others, that person also seeks to eradicate greed and other desires. Therefore, it is known that greed and other desires are the causes and conditions for the body. Moreover, the wise know that liberation is attained through wisdom, and it can be known that one is bound by lack of wisdom. Therefore, it is known that the body arises from the causes and conditions of afflictions. Furthermore, the Buddha says in various sutras that one attains true liberation by the exhaustion of greed and joy. Why is that? The eye, form, and so on are not called bonds, but greed and joy are bonds. By breaking greed and joy, the mind attains true liberation. A truly liberated mind can enter Nirvana (泥洹，extinction of suffering). Therefore, it is known that the body arises from the causes and conditions of afflictions. Furthermore, liberation is attained through emptiness, signlessness, and non-action. Therefore, it is known that the body arises from the causes and conditions of afflictions. Why is that? When one contemplates that all dharmas (法，phenomena) are empty, no signs can be obtained. Because of the cessation of signs, one does not desire a future body. Therefore, emptiness is called the gate of liberation. The opposite is bondage. Because of these reasons, the body arises from afflictions. This matter is already clear. The aggregate of the Samudaya Satya (集諦，truth of the origin of suffering) is complete.
Chapter One Hundred and Forty-One on Establishing Provisional Names, the Beginning of the Nirodha Satya (滅諦，truth of the cessation of suffering) Aggregate
The debater says: The extinction of three types of mind is called the Nirodha Satya. These are the provisional name mind, the dharma mind, and the emptiness mind. Question: How are these three minds extinguished? Answer: The provisional name mind is extinguished either by the wisdom arising from much learning or by the wisdom arising from contemplation. The dharma mind is extinguished by the wisdom of emptiness in the warm dharmas and other dharmas. The emptiness mind is extinguished by entering the Nirodha-samapatti (滅盡定，cessation attainment). It is extinguished when entering Anupadhisesa-Nirvana (無餘泥洹，Nirvana without remainder) and the continuity is cut off. Question: What is a provisional name? Answer: It is the discrimination based on the skandhas (陰，aggregates), such as saying 'a person' based on the five skandhas, or saying 'a bottle' based on color, smell, taste, and touch. Question: Why is this considered a provisional name? Answer: In the sutras, the Buddha said that just as a wheel is named 'chariot' because of the combination of the wheel and the axle.
為車。諸陰和合故名為人。又如佛語諸比丘。諸法無常苦空無我。從眾緣生無決定性。但有名字但有憶念但有用故。因此五陰生種種名。謂眾生人天等。此經中遮實有法。故言但有名。又佛說二諦真諦俗諦。真諦謂色等法及泥洹。俗諦謂但假名無有自體。如色等因緣成瓶。五陰因緣成人。問曰。若第一諦中無此世諦。何用說耶。答曰。世間眾生受用世諦。何以知之如說畫火人亦信受。諸佛賢聖欲令世間離假名。故以世諦說。如經中佛說。我不與世間諍。世間與我諍。以智者無所諍故。有上古時人慾用物故萬物生時為立名字。所謂瓶等若直是法。則不可得用。故說世諦。又若說二諦則佛法清凈。以第一義故智者不勝。以世諦故愚者不諍。又若說二諦則不墮斷常。不墮邪見及苦邊樂邊。業果報等是皆可成。又世諦者是諸佛教化根本。謂佈施持戒報生善處。若以此法調柔其心。堪受道教。然後為說第一義諦。如是佛法初不頓深。猶如大海漸漸轉深故說世諦。又若能成就得道智慧。乃可為說實法。如佛念言。羅睺羅比丘今能成就得道智慧。當爲說實法。譬如熟癰壞之則易生則難破。如是以世諦智令心調柔。然後當以第一智壞。又經中說。先知分別諸法。然後當知泥洹。行者先知諸法是假名有是真實有。然後能證滅諦。又諸煩惱
【現代漢語翻譯】 現代漢語譯本 為車。各種陰（蘊，五蘊：色、受、想、行、識）和合在一起，所以叫做人。又如佛對眾比丘說：『一切法都是無常、苦、空、無我的，從各種因緣條件產生，沒有絕對的自性。』 只是有名稱，只是有記憶，只是有作用的緣故。因此五陰產生種種名稱，叫做眾生、人、天等等。這部經中遮止了真實存在的法，所以說『只是有名』。 另外，佛陀宣說了二諦：真諦（勝義諦）和俗諦（世俗諦）。真諦是指色等法以及涅槃。俗諦是指只是假名安立，沒有自體。比如顏色等因緣和合而成瓶子，五陰因緣和合而成人的概念。問：如果第一諦（真諦）中沒有這世俗諦，那為什麼要說呢？答：因為世間的眾生受用的是世俗諦。怎麼知道呢？比如人們聽說畫中的火人也會相信。諸佛賢聖想要讓世間眾生脫離對假名的執著，所以用世俗諦來開示。如經中所說，佛說：『我不與世間爭論，是世間與我爭論。』因為有智慧的人沒有什麼可爭論的。 在上古時代，人們因為要使用物品，所以在萬物產生時為它們設立名字，比如瓶子等等。如果直接就是法，那就無法使用。所以要說世俗諦。而且，如果宣說二諦，佛法就清凈。因為從第一義諦（真諦）的角度來說，有智慧的人不會爭勝；從世俗諦的角度來說，愚笨的人不會爭論。而且，如果宣說二諦，就不會墮入斷見和常見，不會墮入邪見以及苦邊和樂邊，業果報應等等都可以成立。另外，世俗諦是諸佛進行教化的根本，比如佈施、持戒，其果報是轉生到善處。如果用這些法調伏他們的心，使之堪能接受道法教導，然後才為他們宣說第一義諦（真諦）。這樣，佛法一開始不會過於深奧，就像大海一樣漸漸加深，所以要說世俗諦。 而且，如果能夠成就獲得道法的智慧，才可以為他們宣說真實之法。比如佛陀心想：『羅睺羅（Rahula）比丘現在能夠成就獲得道法的智慧，應當為他說真實之法。』 譬如成熟的癰瘡，破壞它就容易，生長它就難以破除。像這樣，用世俗諦的智慧使心調柔，然後才用第一義諦的智慧來破除它。另外，經中說，先要知道分別諸法，然後才能知道涅槃。修行者先要知道諸法是假名安立還是真實存在，然後才能證得滅諦。另外，各種煩惱
【English Translation】 English version It is called a cart. The various skandhas (aggregates: form, feeling, perception, mental formations, consciousness) coming together are called a person. Furthermore, as the Buddha said to the Bhikshus (monks): 'All dharmas (phenomena) are impermanent, suffering, empty, and without self. They arise from various causes and conditions, and have no absolute self-nature.' There are only names, only memories, only uses. Therefore, the five skandhas give rise to various names, called sentient beings, people, gods, and so on. This sutra prohibits truly existing dharmas, so it says 'there are only names'. In addition, the Buddha proclaimed the two truths: the Paramartha-satya (ultimate truth) and the Samvriti-satya (conventional truth). The Paramartha-satya refers to dharmas such as form and Nirvana. The Samvriti-satya refers to mere provisional names, without inherent existence. For example, colors and other causes and conditions combine to form a bottle, and the five skandhas combine to form the concept of a person. Question: If this Samvriti-satya does not exist in the Paramartha-satya, then why speak of it? Answer: Because sentient beings in the world make use of the Samvriti-satya. How do we know this? For example, people will believe even if they hear about a fire person in a painting. The Buddhas and sages want to liberate sentient beings from attachment to provisional names, so they teach using the Samvriti-satya. As it says in the sutra, the Buddha said: 'I do not argue with the world, the world argues with me.' Because wise people have nothing to argue about. In ancient times, people established names for things when they were created because they wanted to use them, such as bottles and so on. If it were directly a dharma, then it could not be used. Therefore, the Samvriti-satya must be spoken of. Moreover, if the two truths are proclaimed, the Buddhadharma is pure. Because from the perspective of the Paramartha-satya, wise people do not strive to win; from the perspective of the Samvriti-satya, foolish people do not argue. Moreover, if the two truths are proclaimed, one will not fall into nihilism or eternalism, one will not fall into wrong views or the extremes of suffering and pleasure, and karma and its results can be established. In addition, the Samvriti-satya is the foundation of the Buddhas' teachings, such as generosity, moral discipline, and the result of being reborn in a good realm. If you tame their minds with these dharmas, making them capable of receiving the teachings of the Dharma, then you can teach them the Paramartha-satya. In this way, the Buddhadharma will not be too profound at the beginning, just like the ocean gradually deepening, so the Samvriti-satya must be spoken of. Moreover, if one can achieve the wisdom of attaining the Dharma, then one can teach them the true Dharma. For example, the Buddha thought: 'Rahula (Rahula) Bhikshu is now able to achieve the wisdom of attaining the Dharma, and I should teach him the true Dharma.' Just like a ripe boil, it is easy to break it, but difficult to break it when it is growing. In this way, use the wisdom of the Samvriti-satya to tame the mind, and then use the wisdom of the Paramartha-satya to break it. In addition, the sutra says that one must first know and distinguish all dharmas, and then one can know Nirvana. Practitioners must first know whether dharmas are provisionally established or truly existent, and then they can realize the cessation truth. In addition, all kinds of afflictions
先粗后細。次第滅盡。如以發毛等相滅男女等相。以色等相滅發毛相。后以空相滅色等相。如以榍出榍故說世諦。又以世諦故得成中道。所以者何。五陰相續生故不斷。唸唸滅故不常。離此斷常名為中道。如經中說。見世間集則滅無見。見世間滅則滅有見。以有世諦則可見集見滅故說世諦。又以世諦故佛法皆實。謂有我無我等門。若世諦故有我無咎。以第一義故說無我亦實。又以世諦故有置答難。若就實法則皆可答。又若見實有眾生。是大癡冥。若言實無亦墮癡冥。所以者何。此有無見則為斷常。令諸行者得出有邊。復墮無邊。若無世諦何由得出。又若人未得真空智慧。說無眾生。是名邪見。以無眾生受生死故故名邪見。若得空智說無眾生。是則無咎。如經中說阿羅漢比丘尼語惡魔言。汝以何為眾生。但空五陰聚實無眾生。又說。是身五陰相續空無所有。如化如幻誑凡夫。目為怨為賊如箭如瘡。苦空無我但是生滅壞敗之相。問曰。俱是無所有心。何故或名邪見。或名第一義耶。答曰。若人未生真空智慧。有我心故聞說無我即生恐懼。如佛言若凡夫人聞空無我更不復作。則大驚怖。故知未得空智。有我心故怖畏泥洹則為邪見。得真空智知本來無則無所畏。又此人未得真空。見無所有則墮惡見謂斷見邪見。若是人先以世諦
故知有我。信業果報后觀諸法無常生滅相。漸漸證滅無我心。即滅貪心。若聞說無所有則無過咎故說世諦。又有外道謗佛。瞿曇沙門破真實神。是故佛言。我以世諦說有眾生。我解正見中。說有眾生往來生死。是名正見。但凡夫以邪念故。于實無眾生中說言實有。破此邪念不破眾生。如瓶等物以假名說。是中非色等是瓶。非離色等別有瓶。如是非色等諸陰是眾生。亦不離色等陰別有眾生。如因色等過假名。如是以滅相過色等。以譬喻故令義易解。猶如畫燈亦名為燈。而實無燈用。如是雖說有瓶。非真實有。雖說五陰非第一義。
假名相品第一百四十二
問曰。云何知瓶等物假名故有非真實耶。答曰。假名中示相。真實中無示相。如言此色是瓶色不得言是色色。亦不得言是受等色。又燈以色具能照觸具能燒。實法不見如是。所以者何。識不以異具識。受亦不以異具受。故知有具是假名有。又因異法成名假名有。如因色等成瓶實法不因異成。所以者何。如受不因異法成。又假名多有所能。如燈能照能燒。實法不見如是。所以者何。如受不能亦受亦識。又車名字在輪軸等中。色等名字不在物中。有如是差別。又輪軸等是成車因緣。是中無車名字。然則車因緣中無車法。而因此成車。故知車是假名。又如以色等名
【現代漢語翻譯】 現代漢語譯本：因此可知有『我』（ātman）。相信業（karma）和果報（vipāka），然後觀察諸法（dharma）的無常（anitya）生滅相（utpāda-vyaya）。漸漸證得寂滅無我（anātman）之心，就能滅除貪心（rāga）。如果聽聞『無所有』的說法，就不會有過失，所以說世俗諦（saṃvṛti-satya）。又有外道（tīrthika）誹謗佛陀（Buddha），說喬達摩（Gautama）沙門（śrāmaṇa）破壞真實的『神』（ātman）。因此佛陀說：『我以世俗諦來說有眾生（sattva）。』我在正見（samyag-dṛṣṭi）中，說有眾生往來生死（saṃsāra），這叫做正見。但是凡夫（pṛthagjana）因為邪念（mithyā-saṃkalpa）的緣故，在實際上沒有眾生的地方說成實際有。破除這種邪念，而不是破除眾生。比如瓶子等物，用假名（prajñapti）來說。在這其中，不是色（rūpa）等是瓶子，也不是離開色等另外有瓶子。如同不是色等諸陰（skandha）是眾生，也不是離開色等陰另外有眾生。如同因為色等而假名，如同用滅相（nirodha-lakṣaṇa）來超越色等。用譬喻的緣故，使意義容易理解。猶如畫的燈也叫做燈，而實際上沒有燈的作用。這樣，雖然說有瓶子，不是真實有。雖然說五陰（pañca-skandha），不是第一義（paramārtha）。 假名相品第一百四十二 問：如何知道瓶子等物是假名故有，不是真實的呢？答：假名中顯示相狀，真實中沒有顯示相狀。比如，說『這個顏色是瓶子的顏色』，不能說『是糞便』，也不能說是受（vedanā）等色。又，燈以色具足能照，觸具足能燒，實法（vastu）不見這樣。為什麼呢？識（vijñāna）不以不同的『具』來識，受也不以不同的『具』來受。所以知道有『具』是假名有。又，因為不同的法（dharma）成就名稱，是假名有。比如因為色等成就瓶子，實法不因為不同而成就。為什麼呢？比如受不因為不同的法而成就。又，假名多有所能，比如燈能照能燒。實法不見這樣。為什麼呢？比如受不能既受又識。又，車（ratha）的名字在輪（cakra）、軸（akṣa）等中，色等名字不在物中，有這樣的差別。又，輪軸等是成就車的因緣（hetu-pratyaya），這其中沒有車的名字。然而車的因緣中沒有車法，而因此成就車。所以知道車是假名。又如以色等名
【English Translation】 English version: Therefore, it is known that there is an 'I' (ātman). Believing in karma (karma) and its results (vipāka), then observing the impermanent (anitya) arising and ceasing (utpāda-vyaya) aspects of all dharmas (dharma). Gradually realizing the mind of cessation and no-self (anātman), one can extinguish greed (rāga). If one hears the teaching of 'nothing exists', there will be no fault, therefore the conventional truth (saṃvṛti-satya) is taught. Furthermore, there are non-Buddhist (tīrthika) who slander the Buddha (Buddha), saying that the Śrāmaṇa (śrāmaṇa) Gautama (Gautama) destroys the real 'self' (ātman). Therefore, the Buddha said: 'I speak of beings (sattva) in terms of conventional truth.' In right view (samyag-dṛṣṭi), I say that beings transmigrate through birth and death (saṃsāra), this is called right view. However, ordinary people (pṛthagjana), due to wrong thoughts (mithyā-saṃkalpa), say that beings actually exist where they do not. Eradicating this wrong thought does not mean eradicating beings. For example, things like a pot are spoken of using provisional names (prajñapti). Among these, it is not that form (rūpa) etc. is the pot, nor is there a pot separate from form etc. Just as the aggregates (skandha) such as form etc. are not beings, nor are there beings separate from the aggregates such as form etc. It is like a provisional name because of form etc., like using the characteristic of cessation (nirodha-lakṣaṇa) to transcend form etc. Because of the analogy, the meaning is easily understood. It is like a painted lamp is also called a lamp, but in reality, it has no function of a lamp. Thus, although it is said that there is a pot, it is not truly existent. Although the five aggregates (pañca-skandha) are spoken of, they are not the ultimate truth (paramārtha). Chapter 142: The Aspect of Provisional Names Question: How do we know that things like pots exist due to provisional names and are not real? Answer: In provisional names, aspects are shown, but in reality, no aspects are shown. For example, saying 'this color is the color of the pot', one cannot say 'it is excrement', nor can one say it is feeling (vedanā) or other forms. Also, a lamp can illuminate with its form and burn with its touch, but real things (vastu) are not seen like this. Why? Consciousness (vijñāna) does not cognize with different 'attributes', nor does feeling experience with different 'attributes'. Therefore, it is known that having 'attributes' is provisionally existent. Furthermore, a name is established because of different dharmas (dharma), which is provisionally existent. For example, a pot is established because of form etc., but real things are not established because of difference. Why? For example, feeling is not established because of different dharmas. Also, provisional names have many functions, such as a lamp can illuminate and burn. Real things are not seen like this. Why? For example, feeling cannot both feel and cognize. Also, the name 'chariot' (ratha) is in the wheels (cakra), axles (akṣa) etc., but the names of form etc. are not in the object, there is such a difference. Furthermore, wheels, axles etc. are the causes and conditions (hetu-pratyaya) for the establishment of a chariot, but there is no name of a chariot in them. However, there is no chariot dharma in the causes and conditions of the chariot, but the chariot is established because of them. Therefore, it is known that the chariot is a provisional name. Also, like using the name of form etc.
得說色等。以瓶等名不得說瓶等。故知瓶等是假名。又有假名中心動不定。如人見馬或言見馬尾。或言見馬身。或言見皮。或言見毛。或言聞箏聲。或言聞絃聲。或言嗅華。或言嗅華香。或言嘗酪。或言嘗酪味。或言觸人。或言觸人身。或言觸人臂。或言觸人手。或言觸人手指。或言觸指節。意識于眾生等中動。謂身是眾生。心是眾生。色等是瓶離色有瓶。如是等實法中心定不動。不得言我見色亦見聲等。又可知等中不可說亦名為有。是為假名如瓶等故。知瓶等是假名有。所以者何。色等法不名可知等中不可說。又如色等法自相可說。瓶等自相不可說。故知是假名有。或有說假名相。是相在余處不在假名中。如經中說業是智者不智者相。若身口意能起善業是名智者。身口意起不善業名不智者。身業口業依止四大。意業依心。此三事云何名智者不智者相。故知假名無有自相。又假名相雖在余處亦復不一。如說人受苦惱如槊入心惱壞。是色相。又受是受相。亦於人中說。如佛說。智者愚者俱受苦樂。而智者于苦樂中。不生貪恚取多少等。相是想相。亦於人中說。如說我見光明見色作。起是行相。亦於人中說。如說是人起作福行亦起罪行及不動行。識是識相。亦於人中說。如說智者識法如舌嘗味。是故若在余處說亦說多相。
【現代漢語翻譯】 現代漢語譯本 可以就色等法進行討論。但不能用『瓶子』這個名稱來討論瓶子本身。因此，可知『瓶子』等名稱是假名安立。此外，假名安立的事物，其中心概念是不確定的。例如，人們看到馬時，可能會說看到馬尾，或說看到馬身，或說看到馬皮，或說看到馬毛；聽到箏的聲音時，可能會說聽到箏的絃聲；聞到花時，可能會說聞到花香；嚐到奶酪時，可能會說嚐到奶酪的味道；接觸到人時，可能會說接觸到人的身體，或說接觸到人的手臂，或說接觸到人的手，或說接觸到人的手指，或說接觸到指節。意識在眾生等概念中也是不確定的，例如，認為身體是眾生，心是眾生，色等是瓶子，離開色法還有瓶子存在等等。而實法（真實存在的法）的中心概念是確定不變的，不能說我看到色法，也看到聲音等。此外，在『可知』等概念中，不能說『有』，這也是假名安立，就像瓶子等一樣。因此，可知瓶子等是假名安立的『有』。為什麼這麼說呢？因為色等法不能被稱為『可知』等概念中不可說的。而且，色等法可以描述其自相，而瓶子等則不能描述其自相。因此，可知瓶子等是假名安立的『有』。或者有人說，假名安立的相，是在其他地方，而不是在假名本身中。例如，經中說，業是智者和不智者的相。如果身口意能引發善業，就稱為智者；如果身口意引發不善業，就稱為不智者。身業和口業依賴於四大（地、水、火、風），意業依賴於心。這三件事怎麼能稱為智者和不智者的相呢？因此，可知假名沒有自相。而且，假名安立的相，即使在其他地方，也不是單一的。例如，說人遭受苦惱，就像長矛刺入心中一樣，這是色相。又如，感受是受相，也在人中說，如佛陀說，智者和愚者都感受苦樂，但智者在苦樂中，不生貪婪和嗔恨，也不計較多少等。相是想相，也在人中說，例如，說我見光明，見色法生起。起是行相，也在人中說，例如，說這個人發起作福的善行，也發起作惡的罪行，以及不動行。識是識相，也在人中說，例如，說智者認識法，就像舌頭品嚐味道一樣。因此，如果在其他地方說，也會說多種相。
【English Translation】 English version One can discuss form (rupa) and so on. But one cannot discuss a 'bottle' using the name 'bottle'. Therefore, it is known that 'bottle' and so on are provisional names (prajnapati). Furthermore, the central concept of a provisional name is uncertain. For example, when people see a horse, they might say they see the horse's tail, or the horse's body, or the horse's skin, or the horse's hair. When they hear the sound of a zither, they might say they hear the sound of the strings. When they smell a flower, they might say they smell the fragrance of the flower. When they taste cheese, they might say they taste the flavor of the cheese. When they touch a person, they might say they touch the person's body, or the person's arm, or the person's hand, or the person's finger, or the finger joint. Consciousness is also uncertain in concepts such as sentient beings, for example, thinking the body is a sentient being, the mind is a sentient being, form and so on are a bottle, and there is a bottle apart from form. But the central concept of real dharmas (things that truly exist) is fixed and unchanging. One cannot say, 'I see form and also see sound,' and so on. Furthermore, in concepts such as 'knowable', one cannot say 'exists'; this is also a provisional name, just like a bottle and so on. Therefore, it is known that bottle and so on are provisionally named 'existence'. Why is this so? Because form and other dharmas cannot be called unspeakable in concepts such as 'knowable'. Moreover, form and other dharmas can describe their own characteristics, but bottle and so on cannot describe their own characteristics. Therefore, it is known that bottle and so on are provisionally named 'existence'. Or some say that the characteristic of a provisional name is in another place, not in the provisional name itself. For example, the sutra says that karma is the characteristic of the wise and the unwise. If body, speech, and mind can generate good karma, it is called wise; if body, speech, and mind generate bad karma, it is called unwise. Bodily karma and verbal karma rely on the four great elements (earth, water, fire, wind), and mental karma relies on the mind. How can these three things be called the characteristic of the wise and the unwise? Therefore, it is known that provisional names have no self-characteristic. Moreover, the characteristic of a provisional name, even if it is in another place, is not singular. For example, it is said that a person suffers like a spear piercing the heart; this is the characteristic of form. Also, feeling is the characteristic of feeling, and it is also spoken of in people, as the Buddha said, 'The wise and the foolish both experience suffering and happiness, but the wise do not generate greed and hatred in suffering and happiness, nor do they calculate how much or how little.' Conception (samjna) is the characteristic of conception, and it is also spoken of in people, for example, saying, 'I see light, I see form arising.' Volition (samskara) is the characteristic of volition, and it is also spoken of in people, for example, saying, 'This person initiates virtuous actions, also initiates sinful actions, and also imperturbable actions.' Consciousness (vijnana) is the characteristic of consciousness, and it is also spoken of in people, for example, saying, 'The wise recognize the Dharma like the tongue tasting flavor.' Therefore, if it is spoken of in another place, multiple characteristics are also spoken of.
是假名相。色等相不在余處亦無多相。又若法為一切使使。是假名有。實法不為使使。以諸使使人故。又假名中無知生。先於色等中生知。然後以邪想分別。言我見瓶等。又瓶中知要待色等。所以者何。因色香味觸謂言是瓶。實法中知更無所待。又假名中生疑。如杌耶人耶。色等中不生疑為色為聲。問曰。色等中亦有疑有色耶無色耶。答曰。不然。若見色終不疑是聲。更以余因緣故。疑有色無色。如聞說色空而復見色則生疑。言為有為無。若見滅諦此疑則斷。問曰。滅諦中亦有疑。為有滅耶無滅耶。答曰。于所執中生疑。非滅諦中。若聞執有滅亦執無滅。于中生疑為有為無。是人爾時不見滅諦。所以者何。見滅諦者無復有疑。故知生疑處是假名有。又於一物中得生多識。是假名有如瓶等。實法中不爾。所以者何。色中不生耳等諸識。又多入所攝是假名有。如瓶等。是故有人說假名有四入所攝。實法不得多入所攝。又若無自體而能有作。是假名有。如說人作而人體業體實不可得。又所有分別是怨親等。皆是假名非實法有。所以者何。若直於色等法中。不生怨親等想。又來去等斷壞等燒爛等所有作事。皆是假名非實法有。所以者何。實法不燒不壞故。又罪福等業皆假名有。所以者何。殺生等罪離殺等福。皆非實有又假名有
【現代漢語翻譯】 現代漢語譯本 是假名相（只是名稱的表象）。色等相（顏色等現象）不在其他地方，也沒有多種表象。又如果一個法（事物）被一切所驅使，那就是假名有（只是名稱上的存在）。真實法（真實的事物）不被驅使，因為它驅使人們。又在假名中沒有知識產生，知識首先在顏色等事物中產生，然後通過錯誤的想像進行區分，說『我看見瓶子』等等。而且，關於瓶子的知識需要依賴顏色等。為什麼呢？因為根據顏色、香味、觸感，人們說這是瓶子。真實法中的知識不需要依賴任何東西。又在假名中產生懷疑，比如『這是樹樁還是人？』。在顏色等事物中不會產生懷疑，比如『這是顏色還是聲音？』。有人問：『在顏色等事物中也會有懷疑，比如懷疑是有顏色還是沒有顏色。』回答說：『不是的。如果看見顏色，最終不會懷疑那是聲音。只是因為其他原因，才會懷疑有顏色還是沒有顏色。』比如，聽說顏色是空性的，但又看見顏色，就會產生懷疑，『這是存在還是不存在？』如果看見滅諦（涅槃的真理），這種懷疑就會斷除。有人問：『在滅諦中也會有懷疑，比如懷疑是有涅槃還是沒有涅槃。』回答說：『在所執著的事物中產生懷疑，而不是在滅諦中。』如果聽說執著于有涅槃，也執著于沒有涅槃，就會對『有還是沒有』產生懷疑。這樣的人當時沒有看見滅諦。為什麼呢？因為看見滅諦的人不會再有懷疑。所以，要知道產生懷疑的地方是假名有。又在一件事物中產生多種認識，這是假名有，比如瓶子等。真實法不是這樣。為什麼呢？因為在顏色中不會產生耳朵等其他感官的認識。又被多種『入』（感官的入口）所包含的是假名有，比如瓶子等。所以有人說假名有被四種『入』所包含。真實法不會被多種『入』所包含。又如果沒有自身實體，卻能有所作為，這是假名有。比如，說人做了什麼，但人的身體和行為的實體實際上是不可得的。又所有分別是怨恨、親愛等等，都是假名有，不是真實法。為什麼呢？如果直接面對顏色等法，不會產生怨恨、親愛等的想法。又來去等等、斷壞等等、燒爛等等所有作為，都是假名有，不是真實法。為什麼呢？因為真實法不會被燒燬，不會被破壞。又罪惡、福報等業都是假名有。為什麼呢？因為殺生等罪惡，以及遠離殺生等福報，都不是真實存在的。又是假名有
【English Translation】 English version These are nominal appearances (merely appearances of names). The appearances of color, etc. (phenomena such as color) are not in other places, nor are there many appearances. Furthermore, if a dharma (thing) is made to be used by everything, that is nominally existent (existent only in name). A real dharma (a real thing) is not made to be used, because it is what makes people use things. Moreover, no knowledge arises in a nominal existence. Knowledge first arises in things like color, etc., and then it is distinguished through wrong thinking, saying, 'I see a bottle,' etc. Also, knowledge about a bottle depends on color, etc. Why? Because based on color, smell, taste, and touch, people say it is a bottle. Knowledge in a real dharma does not depend on anything else. Furthermore, doubt arises in a nominal existence, such as 'Is this a stump or a person?' Doubt does not arise in things like color, such as 'Is this color or sound?' Someone asks: 'Doubt also arises in things like color, such as doubting whether there is color or no color.' The answer is: 'No. If you see color, you will ultimately not doubt that it is sound. It is only because of other reasons that you doubt whether there is color or no color.' For example, if you hear that color is emptiness, but you also see color, then doubt arises, 'Does this exist or not?' If you see the cessation of suffering (the truth of Nirvana), this doubt will be cut off. Someone asks: 'Doubt also arises in the cessation of suffering, such as doubting whether there is Nirvana or no Nirvana.' The answer is: 'Doubt arises in what is clung to, not in the cessation of suffering.' If you hear clinging to the existence of Nirvana, and also clinging to the non-existence of Nirvana, then doubt arises about 'existence or non-existence.' Such a person has not seen the cessation of suffering at that time. Why? Because those who see the cessation of suffering will no longer have doubt. Therefore, know that the place where doubt arises is nominally existent. Furthermore, multiple recognitions arise in one thing, which is nominally existent, such as bottles, etc. Real dharmas are not like this. Why? Because other senses like the ear do not arise from color. Also, what is encompassed by multiple 'entrances' (sense entrances) is nominally existent, such as bottles, etc. Therefore, some say that nominal existence is encompassed by the four 'entrances'. Real dharmas are not encompassed by multiple 'entrances'. Furthermore, if there is no self-nature, but it can act, that is nominally existent. For example, saying that a person did something, but the substance of the person's body and actions is actually unattainable. Also, all distinctions such as hatred, love, etc., are nominally existent, not real dharmas. Why? If you directly face dharmas such as color, etc., you will not generate thoughts of hatred, love, etc. Also, all actions such as coming and going, breaking and destroying, burning and rotting, etc., are nominally existent, not real dharmas. Why? Because real dharmas are not burned or destroyed. Also, karma such as sins and blessings are all nominally existent. Why? Because sins such as killing, and blessings such as abstaining from killing, are not truly existent. Also, it is nominally existent.
。相待故成。如此彼輕重長短大小。師徒父子及貴賤等。實法無所待成。所以者何。色不待余物更成聲等。又不假空破。是假名有。如依樹破林依根莖破樹。依色等破根莖。若以空破是實法。有如色等要以空破。又隨空行處是假名有。隨無我行處是實法有。又有四論。一者一。二者異。三者不可說。四者無。是四種論皆有過咎。故知瓶等是假名有。一者色味香觸即是瓶。異者離色等別有瓶。不可說者。不可說色等是瓶。離色等有瓶。無者謂無此瓶。是四論皆不然。故知瓶是假名。
破一品第一百四十三
問曰。此一等四論有何過耶。答曰。一論過者。謂色等法相各差別。若為一瓶是則不可。又色等一一不名為地。和合云何有地。所以者何。若一一馬不名為牛。云何和合為牛。問曰。如一一麻不能成聚和合能成。如是色等一一不能成地。和合能成。答曰不然。所以者何。麻聚是假名有。一等是實法中論。云何為喻。又色香味觸是四法。地是一法。四不應為一。若四為一一亦應為四。是事不可。故知色等不即是地。又世間皆說地色地香地味地觸。不見有言是色色。要以異法相示。如某人舍等。問曰。此不以異法相示。即以自法自示。如石人手足。所以者何。離手足更無石人。如是雖不離色等是地。亦以自體自
【現代漢語翻譯】 現代漢語譯本：相互依存才得以成立。就像彼此的輕重、長短、大小一樣。師徒、父子以及貴賤等等，都是相對而成的。而實法不需要依賴任何事物而成立。為什麼呢？因為色（rupa，物質）不需要依賴其他事物才能成為聲等。也不需要藉助空（sunyata，空性）來破除。這些都是假名安立的。比如，依據樹木來破除森林的概念，依據根莖來破除樹木的概念，依據色等來破除根莖的概念。如果用空來破除實法，就像色等需要用空來破除一樣。而且，隨著空性執行的地方，都是假名安立的。隨著無我（anatman，非我）執行的地方，都是實法存在的。還有四種論點：一是『一』，二是『異』，三是『不可說』，四是『無』。這四種論點都有過失。所以要知道瓶子等是假名安立的。『一』是指色、味、香、觸就是瓶子。『異』是指離開色等之外，另有一個瓶子。『不可說』是指，不能說色等是瓶子，也不能說離開色等之外有一個瓶子。『無』是指沒有這個瓶子。這四種論點都不對。所以要知道瓶子是假名安立的。
破一品 第一百四十三
問：這一、異等四種論點有什麼過失呢？答：『一』的論點有過失，因為色等法的體相各自不同。如果說它們是一個瓶子，這是不可能的。而且，色等一一單獨不能稱為地（prthivi，地界），如何和合起來成為地呢？為什麼呢？如果每一匹馬單獨不能稱為牛，如何和合起來成為牛呢？問：就像每一根麻不能形成麻聚，但和合起來就能形成。這樣，色等一一單獨不能成為地，但和合起來就能成為。答：不是這樣的。為什麼呢？因為麻聚是假名安立的。而一等是在實法中討論的，怎麼能用麻聚來作比喻呢？而且，色、香、味、觸是四種法，地是一種法，四不應該成為一。如果四成為一，那麼一也應該成為四。這是不可能的。所以要知道色等不就是地。而且世間都說地色、地香、地味、地觸，沒有說『是**』的。一定要用不同的法相來表示，比如某人的房屋等。問：這裡不是用不同的法相來表示，而是用它自身的法相來表示，就像石人的手足。為什麼呢？離開手足就沒有石人。這樣，雖然不離開色等，但地也是用它自身的體性來表示的。
【English Translation】 English version: Things come into being due to mutual dependence. Like the relative heaviness and lightness, length and shortness, size and smallness. Teachers and students, fathers and sons, and the noble and the lowly, all arise relatively. But real entities do not depend on anything to come into being. Why? Because rupa (form, matter) does not depend on other things to become sound, etc. Nor does it need to be negated by sunyata (emptiness). These are nominally existent. For example, the concept of a forest is negated based on individual trees, the concept of a tree is negated based on its roots and stems, and the concept of roots and stems is negated based on rupa, etc. If emptiness is used to negate real entities, like rupa, etc., need to be negated by emptiness. Moreover, wherever emptiness operates, there is nominal existence. Wherever anatman (non-self) operates, there is real existence. There are also four theses: one, different, inexpressible, and non-existent. These four theses all have faults. Therefore, know that a pot, etc., is nominally existent. 'One' means that rupa, taste, smell, and touch are the pot. 'Different' means that there is a pot separate from rupa, etc. 'Inexpressible' means that it cannot be said that rupa, etc., is the pot, nor can it be said that there is a pot separate from rupa, etc. 'Non-existent' means that there is no pot. These four theses are all incorrect. Therefore, know that a pot is nominally existent.
Chapter on Refuting Oneness, One Hundred and Forty-Third
Question: What are the faults of these four theses of oneness, difference, etc.? Answer: The thesis of 'oneness' has a fault because the characteristics of rupa, etc., are each different. If they are said to be one pot, this is impossible. Moreover, each individual rupa, etc., cannot be called earth (prthivi, earth element), so how can they combine to become earth? Why? If each individual horse cannot be called a cow, how can they combine to become a cow? Question: Just as individual strands of hemp cannot form a heap, but when combined they can. Similarly, individual rupa, etc., cannot become earth, but when combined they can. Answer: That is not so. Why? Because a heap of hemp is nominally existent. But the discussion of oneness, etc., is within the context of real entities, so how can you use a heap of hemp as an analogy? Moreover, rupa, smell, taste, and touch are four dharmas, while earth is one dharma. Four should not become one. If four become one, then one should also become four. This is impossible. Therefore, know that rupa, etc., are not identical to earth. Moreover, the world all speaks of earth-rupa, earth-smell, earth-taste, earth-touch, and does not say 'is **'. It must be indicated by different characteristics, like someone's house, etc. Question: Here, it is not indicated by different characteristics, but by its own characteristics, like the hands and feet of a stone statue. Why? There is no stone statue apart from its hands and feet. Similarly, although not apart from rupa, etc., earth is also indicated by its own nature.
示。有何咎耶。答曰。若說地以色等自示。無有此理。汝雖說石人喻。是喻不然。所以者何。若示石人手時。以余身為石人。又空中亦可有說。如說石人身時。爾時石人更無有餘。而亦得說。如佛說是身中有發毛血肉等。離此發等更無有身。是發等所依止處。雖無別依處而亦可說。故知說石人者亦是妄說。汝若以石人成地。亦無地也。汝經中說。有色香味觸是地。是地即無如身故。知色香味觸。非即是地又諸求那中不得相示不得言色有香。但得言地有色味香觸。故知非一。又色等心地心各異。故知色等非地。又色等名異地名亦異。問曰。心異名異皆和合中有異。答曰。若心與名但和合故有。和合但是名字。然則地但有名字。無一論也。又地可以一切根知。何以知之。人作是念。我見地嗅地嘗地觸地。若色香味觸是地。不應但色中生地想謂我見地。香等亦如是。而實但色中生地想。故知非色等是地。假名字因緣。一分中亦可說假名名字。如人伐樹亦言伐樹。亦言伐林。又諸求那邊陀羅驃異是中所有因緣。以是因緣不成一論。又僧佉人說。五求那是地。是亦不然。所以者何。如先說。聲離色等唸唸滅相續更生。非成四大因。故知非一切四大盡有聲。
破異品第一百四十四
問曰。異論中有何等過。答曰。離色
【現代漢語翻譯】 現代漢語譯本 問：如果說地以色等（色、香、味、觸）自身來顯示，有什麼過失呢？ 答：如果說地以色等自身來顯示，這是沒有道理的。你雖然用石人來比喻，但這個比喻是不對的。為什麼呢？如果顯示石人的手時，其餘的身體部分仍然是石人。而且在空中也可以有說法，比如說到石人的身體時，那時石人就沒有其餘的部分了，但也可以說。如同佛陀所說，這身體中有頭髮、毛髮、血液、肌肉等，離開這些頭髮等就沒有身體了。這些頭髮等所依止的地方，雖然沒有別的依止處，但也可以說。所以知道說石人也是虛妄的說法。你如果用石人來成立地，也是沒有地的。你的經中說，有色、香、味、觸是地，這個地就沒有像身體一樣的實體。所以知道色、香、味、觸，並非就是地。而且在各種求那（guna，屬性）中，不能互相顯示，不能說色有香，只能說地有色、味、香、觸。所以知道它們不是一體的。而且色等的名稱不同，地的名稱也不同。問：心不同，名稱不同，都是在和合中才有不同嗎？答：如果心與名稱只是因為和合才有，那麼和合就只是名字而已。這樣說來，地就只有名字，沒有實體了。而且地可以被一切根（感官）所知。怎麼知道呢？人會這樣想：我見地、嗅地、嘗地、觸地。如果色、香、味、觸是地，就不應該只是在色中產生地的想法，說我見地。香等也是這樣。但實際上只是在色中產生地的想法。所以知道不是色等是地。假借名字因緣，在一部分中也可以說假名名字。如同人砍樹，也可以說砍樹，也可以說砍林。而且各種求那（guna，屬性）和陀羅驃（dravya，實體）是不同的，這是其中的因緣。因為這個因緣，不能成立為一體。 又僧佉（Samkhya）人說，五求那（五種感官屬性）是地，這也是不對的。為什麼呢？如同先前所說，聲離開色等，唸唸滅，相續更生，不能成為四大（地、水、火、風）的因。所以知道不是一切四大都完全有聲。 破異品第一百四十四 問：異論（不同的理論）中有什麼過失？答：離開色
【English Translation】 English version Question: What fault is there if it is said that earth manifests itself through qualities such as color, etc. (rupa, gandha, rasa, sparsa)? Answer: If it is said that earth manifests itself through qualities such as color, etc., there is no reason for this. Although you use the analogy of a stone man, this analogy is incorrect. Why? If the hand of a stone man is shown, the rest of the body is still a stone man. Moreover, there can also be statements in the air, such as when speaking of the body of a stone man, at that time the stone man has no other parts, but it can still be said. Just as the Buddha said, in this body there are hair, body hair, blood, muscles, etc., and without these hairs, etc., there is no body. The place where these hairs, etc., are based, although there is no other place to rely on, can still be said. Therefore, it is known that saying 'stone man' is also a false statement. If you use a stone man to establish earth, there is also no earth. Your sutra says that color, smell, taste, and touch are earth, but this earth has no substance like a body. Therefore, it is known that color, smell, taste, and touch are not earth. Moreover, in various gunas (attributes), they cannot show each other; one cannot say that color has smell, but only that earth has color, taste, smell, and touch. Therefore, it is known that they are not one. Moreover, the names of color, etc., are different, and the name of earth is also different. Question: Are the differences in mind and name only different in combination? Answer: If mind and name are only because of combination, then combination is only a name. In that case, earth only has a name and no substance. Moreover, earth can be known by all senses. How is it known? People think: I see earth, smell earth, taste earth, touch earth. If color, smell, taste, and touch are earth, one should not only have the thought of earth arising in color, saying 'I see earth.' The same is true for smell, etc. But in reality, only the thought of earth arises in color. Therefore, it is known that color, etc., are not earth. Borrowing the cause of names, one can also say false names in a part. Just as when people cut down a tree, they can say 'cut down a tree' or 'cut down a forest.' Moreover, various gunas (attributes) and dravyas (substances) are different; this is the cause within them. Because of this cause, it cannot be established as one. Furthermore, the Samkhya (Samkhya) people say that the five gunas (five sensory attributes) are earth, but this is also incorrect. Why? As said before, sound is separate from color, etc., and arises and ceases in every moment, continuously arising and ceasing, and cannot become the cause of the four great elements (earth, water, fire, wind). Therefore, it is known that not all four great elements completely have sound. Chapter One Hundred and Forty-Four: Refuting Different Views Question: What faults are there in different views? Answer: Apart from color
等法更無地也。何以知之。不離色香味觸生地心。但於色等法中生心。所以者何。如色異聲等異不待聲等而生色心。若離色等別有地者。亦應不待色等生地心。而實非不待。是故無別有地。問曰。非不待余法。要待色相而生色心。答曰。破總相品中當說。離色無別色相。是故不然。又異地等法無根能知。故知無別地等。問曰。地等以二根可取。謂身根眼根何以知之。眼見知是瓶。以身根觸亦知是瓶。是故汝言無根取地。是事不然。答曰。若爾是瓶則四根取。亦以鼻根嗅泥。舌根嘗泥。問曰。鼻根舌根不能取瓶。所以者何。闇中不能分別。若嗅瓶若嗅瓫。若嘗瓶若嘗瓫。答曰。雖不能分別瓶瓫。而於泥中生知。謂嗅泥嘗泥。又若埋瓶出口。若見若觸不能定知是瓶是釜為是破瓦。故知眼根身根亦不應取瓶。又于闇中雖生瓶心。不能分別金瓶銀瓶。故知眼根身根亦不能取瓶。又鼻根舌根能取花果乳酪等法。眼根身根則不能取。如雖見華等不能分別香臭美惡及甘酢等。是故若謂眼根身根知陀羅驃。而鼻根舌根不知無有是事。如鼻根舌根不得異陀羅驃。而亦有分別。眼根身根亦如是。雖無異陀羅驃而亦得分別。又五根中無有取假名知。故知假名非眼身鼻舌諸根所得。第六根中有。知能知假名。所以者何。意識能緣一切法故。又眼
【現代漢語翻譯】 現代漢語譯本： 『等法』（deng fa，指地、水、火、風等法）沒有獨立存在的『地』（di，基礎、處所）。為什麼這麼說呢？因為心的生起不離『色』（se，顏色、形狀）、『香』（xiang，氣味）、『味』（wei，味道）、『觸』（chu，觸感）等法。只是在色等法中才產生心。為什麼呢？比如，色和聲等是不同的，產生色心不需要依賴聲等。如果離開色等，另外存在一個『地』，那麼也應該不依賴色等而產生心，但實際上並非如此。所以，沒有獨立存在的『地』。 問：並非不依賴其他法，而是必須依賴色相才能產生色心。 答：在破總相品中將會說到，離開色就沒有獨立的色相，所以你的說法不對。而且，獨立存在的『地』等法沒有根能感知。所以，可知沒有獨立的『地』等。 問：『地』等可以用兩種根來感知，即身根和眼根。為什麼這麼說呢？因為眼睛能看到並知道這是瓶子，用身根觸控也能知道這是瓶子。所以你說沒有根可以感知『地』，是不對的。 答：如果這樣，那麼這個瓶子就可以用四種根來感知了。也可以用鼻根來嗅泥土，用舌根來嘗泥土。 問：鼻根和舌根不能感知瓶子。為什麼呢？因為在黑暗中無法分辨，不知道是嗅瓶子還是嗅陶器，不知道是嘗瓶子還是嘗陶器。 答：雖然不能分辨瓶子和陶器，但是能產生對泥土的感知，即嗅泥土和嘗泥土。而且，如果瓶子埋在土裡只露出瓶口，那麼無論是看還是觸控，都不能確定是瓶子還是釜，還是破瓦片。所以可知眼根和身根也不應該能感知瓶子。而且，在黑暗中即使產生了瓶子的概念，也不能分辨是金瓶還是銀瓶。所以可知眼根和身根也不能感知瓶子。而且，鼻根和舌根能感知花、果、乳酪等法，而眼根和身根則不能感知。比如，即使看到了花等，也不能分辨香臭、美醜以及甘甜酸澀等。所以，如果說眼根和身根能感知『陀羅驃』（tuo luo piao，實物），而鼻根和舌根不能感知，這是不可能的。就像鼻根和舌根不能感知不同的『陀羅驃』，但也能進行分辨一樣，眼根和身根也是如此。即使沒有不同的『陀羅驃』，也能進行分辨。而且，五根中沒有能感知假名的知覺。所以可知假名不是眼、身、鼻、舌等根所能感知的。第六根（意識）中有知覺能感知假名。為什麼呢？因為意識能緣取一切法。還有眼...
【English Translation】 English version: 『Deng fa』 (deng fa, referring to earth, water, fire, wind, etc.) has no independent 『di』 (di, ground, place). How do we know this? Because the arising of mind is inseparable from 『se』 (se, color, shape), 『xiang』 (xiang, smell), 『wei』 (wei, taste), 『chu』 (chu, touch), and other dharmas. Mind only arises within these dharmas. Why is that? For example, color and sound are different; the arising of the mind of color does not depend on sound, etc. If there were a separate 『di』 apart from color, etc., then the mind should arise without depending on color, etc., but in reality, it does not. Therefore, there is no independent 『di』. Question: It's not that it doesn't depend on other dharmas, but that the mind of color must depend on the appearance of color to arise. Answer: In the chapter on breaking down general characteristics, it will be said that there is no separate appearance of color apart from color. Therefore, your statement is incorrect. Moreover, independently existing 『di』 and other dharmas cannot be known by the senses. Therefore, it is known that there is no independent 『di』, etc. Question: 『Di』 and others can be perceived by two senses, namely the body sense and the eye sense. Why is that? Because the eyes can see and know that this is a bottle, and touching it with the body sense also knows that this is a bottle. Therefore, your statement that there is no sense that can perceive 『di』 is incorrect. Answer: If that were the case, then the bottle could be perceived by four senses. One could also use the nose to smell the mud and the tongue to taste the mud. Question: The nose and tongue cannot perceive the bottle. Why is that? Because in the dark, one cannot distinguish whether one is smelling a bottle or a pottery, whether one is tasting a bottle or a pottery. Answer: Although one cannot distinguish between a bottle and a pottery, one can still have a perception of the mud, namely smelling the mud and tasting the mud. Moreover, if a bottle is buried in the ground with only the mouth exposed, then neither seeing nor touching can determine whether it is a bottle, a pot, or a broken tile. Therefore, it is known that the eye sense and the body sense should also not be able to perceive the bottle. Moreover, even if the concept of a bottle arises in the dark, one cannot distinguish between a gold bottle and a silver bottle. Therefore, it is known that the eye sense and the body sense also cannot perceive the bottle. Furthermore, the nose and tongue can perceive dharmas such as flowers, fruits, milk, and cheese, while the eye and body senses cannot. For example, even if one sees flowers, etc., one cannot distinguish between fragrant and foul, beautiful and ugly, and sweet and sour, etc. Therefore, if one says that the eye sense and the body sense can perceive 『dharavya』 (dharavya, substance), while the nose and tongue cannot, that is impossible. Just as the nose and tongue cannot perceive different 『dharavyas』, but can still distinguish them, the eye sense and the body sense are the same. Even without different 『dharavyas』, they can still distinguish them. Moreover, none of the five senses can perceive the knowledge of conventional names. Therefore, it is known that conventional names cannot be perceived by the eye, body, nose, tongue, etc. The sixth sense (consciousness) has the knowledge to perceive conventional names. Why is that? Because consciousness can grasp all dharmas. And the eye...
若能見色見非色者。亦應能見聲等。若爾則不復須耳等諸根。是事不可。是故不以眼根身根取陀羅驃。問曰。以色了陀羅驃則眼能見。非一切異色法皆可見。答曰。以色了瓶是事不然。所以者何。誰作瓶色但是和合。是故非色了瓶。又若以可見法了余法。令可見者以瓶等不可見法了色。色亦應是不可見。又瓶應二種。亦可見亦不可見。以為可見不可見法所了故。又若要以色等法了故。眼等根可知者。色相不應是眼根所知。所以者何。汝法因色相故。色可見是色相更無有相。然則色相應不可見。是故不然。又若以色了故可見者。一切諸根盡應知陀羅驃。耳根亦應知虛空。以聲了故。又應以身根知風。以觸了故。而汝法不然。是故無此了法。問曰。余法不能爲了。但色能作了。答曰不然。是中無有因緣但色能爲了。而余法不能。如汝說大多陀羅驃。是中色可見。如是則因色故得色。應當以色相了色。然後可得。不但色能爲了。若如是說猶不離先過。又異時生色心。異時生瓶心。是故縱色能了。于瓶何益。又如盲人習瓶量故。雖失眼根觸亦如瓶。是故非但色能為見因。又盲人身根亦能知風。是故非但色了故能生知。又汝經中亦說。觸來觸身非地水火。當知不可見相是風。此亦不然。所以者何。盲人知此風時。亦不知此觸為可
【現代漢語翻譯】 現代漢語譯本 若能通過看見顏色而看見非顏色之物，也應該能看見聲音等。如果這樣，就不再需要耳朵等各種感官。這是不可能的。因此，不能用眼根或身根來認知dravya（實物）。 問：如果通過顏色來認知dravya（實物），那麼眼睛就能看見。但不是所有不同的顏色法都能被看見。 答：通過顏色來認知瓶子，這是不對的。為什麼呢？誰創造了瓶子的顏色？這只是（各種元素的）和合。因此，不是顏色認知了瓶子。而且，如果通過可見的法來認知其他的法，那麼讓可見之物通過瓶子等不可見的法來認知，也應該是不可見的。 而且，瓶子應該有兩種狀態，既是可見的，也是不可見的，因為它被可見和不可見的法所認知。而且，如果一定要通過顏色等法才能使眼根等被認知，那麼色相就不應該是眼根所能認知的。為什麼呢？你的法認為因為色相的緣故，顏色是可見的，而色相本身沒有其他的相狀。那麼，色相就應該是不可見的。所以，這種說法是不對的。 而且，如果因為顏色而被認知，那麼所有的感官都應該能認知dravya（實物）。耳根也應該能認知虛空，因為通過聲音來認知。而且，應該用身根來認知風，因為通過觸覺來認知。但你的法不是這樣的。所以，沒有這種認知方法。 問：其他的法不能認知，只有顏色才能認知。 答：不對。這裡沒有因緣說明只有顏色才能認知，而其他的法不能。就像你所說的大多數dravya（實物），其中顏色是可見的。這樣，就因為顏色而得到顏色。應該用色相來認知顏色，然後才能得到。不只是顏色才能認知。如果這樣說，仍然沒有脫離之前的過失。 而且，不同時產生顏色心和瓶子心。因此，即使顏色能認知，對瓶子又有什麼好處呢？而且，就像盲人習慣了瓶子的形狀，即使失去了眼根，觸控也像瓶子。因此，不只是顏色才能作為看見的原因。而且，盲人的身根也能知道風。因此，不只是通過顏色認知才能產生知覺。而且，你的經中也說，觸覺接觸身體，不是地、水、火，應當知道不可見的相是風。這也是不對的。為什麼呢？盲人知道這種風的時候，也不知道這種觸覺是否是可
【English Translation】 English version If one could see non-color by seeing color, one should also be able to see sound, etc. If that were the case, there would be no further need for ears and other sense organs. This is impossible. Therefore, dravya (substance) is not apprehended by the eye-sense or body-sense. Question: If dravya (substance) is cognized by color, then the eye can see. But not all different color-dharmas can be seen. Answer: To cognize a pot by color is not correct. Why? Who creates the color of the pot? It is merely an aggregation (of elements). Therefore, the pot is not cognized by color. Moreover, if other dharmas are cognized by visible dharmas, then letting visible things be cognized by invisible dharmas such as pots should also be invisible. Furthermore, the pot should be of two kinds, both visible and invisible, because it is cognized by visible and invisible dharmas. Moreover, if the eye-sense, etc., can only be known by means of dharmas such as color, then the characteristic of color (rupa-laksana) should not be knowable by the eye-sense. Why? Your dharma holds that color is visible because of the characteristic of color, but the characteristic of color itself has no other characteristic. Then, the characteristic of color should be invisible. Therefore, this is not correct. Moreover, if it is visible because of color, then all the sense organs should be able to know dravya (substance). The ear-sense should also be able to know space, because it is cognized by sound. And the body-sense should know wind, because it is cognized by touch. But your dharma is not like that. Therefore, there is no such method of cognition. Question: Other dharmas cannot cognize, only color can cognize. Answer: That is not correct. There is no cause or condition here to explain why only color can cognize, while other dharmas cannot. Just as you say that in most dravya (substance), color is visible. In this way, color is obtained because of color. One should cognize color by the characteristic of color, and then it can be obtained. It is not only color that can cognize. If you say so, you still have not escaped the previous fault. Moreover, the color-mind and the pot-mind arise at different times. Therefore, even if color can cognize, what benefit is it to the pot? Moreover, just as a blind person is accustomed to the shape of a pot, even if he loses his eye-sense, his touch is like a pot. Therefore, it is not only color that can be the cause of seeing. Moreover, the body-sense of a blind person can also know wind. Therefore, it is not only through color cognition that perception arises. Moreover, your sutra also says that when touch comes into contact with the body, it is not earth, water, or fire; one should know that the invisible characteristic is wind. This is also not correct. Why? When a blind person knows this wind, he also does not know whether this touch is
見為非可見。又人眼見數量等法。是中無有色了。有聞香亦得知非香法。嘗味亦能知非味法。是故要以色了陀羅驃。然後可知。是事不然。問曰。若色了于見中非因者。若數量等法。在不可見陀羅驃中及風亦應可見。答曰。我法離色更無餘法可見。故知隨法中有色生。則眼能見。眼見色已即生瓶想。若法中無色生。是中雖有眼不生異瓶想。是故若離色等別有瓶者。無此理也。
破不可說品第一百四十五
問曰。不可說論中有何等過。答曰。實法無有於一異中不可說者。所以者何。無有因緣譬喻以此知不可說。色等法實有故。非不可說也。又諸法各有自相。如惱壞是色相更無異相。云何名不可說。又隨識差別故法有差別。如以眼識知色不知聲等。是故此中無不可說。又色是色入所攝。非聲等攝。若汝欲令有不可說者。色是色是可說。色是非色是不可說。聲等亦如是。又諸法有次第數。若不可說則諸法無數。所以者何。第一第二不相異故。故知實無不可說法。但于假名中為一異故說不可說。
破無品第一百四十六
問曰。無論中有何等過。答曰。若無則無罪福等報縛解等一切諸法。又若執無所有是執亦無。以無說者聽者故。又有無等論皆以信故說。若信見知若信比知。若隨經書若說無所有。則不
【現代漢語翻譯】 現代漢語譯本 見（眼睛的感知）被認為是不可見的。而且人眼能看到數量等法（dharma，佛法）。其中沒有關於顏色的理解。聞到香味也能知道不是香味的法（dharma，佛法）。嚐到味道也能知道不是味道的法（dharma，佛法）。因此，一定要通過顏色來理解事物（dravyatas，實體），然後才能知道。這種說法是不對的。問：如果顏色在眼睛的感知中不是原因，那麼數量等法（dharma，佛法）在不可見的實體（dravyatas，實體）中以及風中也應該可以被看見。答：我的佛法中，除了顏色之外，沒有其他法（dharma，佛法）可以被看見。因此，要知道隨著法（dharma，佛法）中有顏色產生，眼睛才能看見。眼睛看見顏色后，立即產生瓶子的想法。如果法（dharma，佛法）中沒有顏色產生，即使有眼睛，也不會產生不同的瓶子的想法。因此，如果離開顏色等而另外存在瓶子，這是沒有道理的。
破不可說品第一百四十五
問：在不可說論中有什麼過失？答：實在的法（dharma，佛法）中，沒有在同一和不同中不可說的。為什麼呢？因為沒有因緣譬喻可以用來說明不可說。顏色等法（dharma，佛法）是真實存在的，所以不是不可說的。而且，諸法（dharma，佛法）各有自己的體相，例如惱壞是顏色的體相，沒有其他的體相。怎麼能說是不可說呢？而且，隨著意識的差別，法（dharma，佛法）也有差別。例如，用眼識知道顏色，不知道聲音等。因此，這裡沒有不可說。而且，顏色是色入所包含的，不是聲等所包含的。如果你想讓有不可說，那麼顏色是顏色，這是可說的；顏色不是顏色，這是不可說的。聲音等也是如此。而且，諸法（dharma，佛法）有次第和數量。如果不可說，那麼諸法（dharma，佛法）就沒有數量。為什麼呢？因為第一和第二沒有區別。所以要知道實際上沒有不可說的法（dharma，佛法）。只是在假名中，因為同一和不同，才說不可說。
破無品第一百四十六
問：在無論中有什麼過失？答：如果沒有，那麼就沒有罪福等報應，束縛和解脫等一切諸法（dharma，佛法）。而且，如果執著于什麼都沒有，那麼這種執著也是沒有的，因為沒有說話的人和聽的人。而且，有和無等論都是因為相信才說的。如果相信看見知道，如果相信比較知道，如果隨順經書，如果說什麼都沒有，那麼就不能...
【English Translation】 English version Seeing is considered non-visible. Moreover, the human eye sees quantities and other dharmas (dharma, teachings). Within this, there is no understanding of color. Smelling a fragrance also allows one to know what is not fragrance. Tasting also allows one to know what is not taste. Therefore, it is necessary to understand things (dravyatas, entities) through color before knowing. This statement is not correct. Question: If color is not the cause in the eye's perception, then quantities and other dharmas (dharma, teachings) in invisible entities (dravyatas, entities) and in the wind should also be visible. Answer: In my Dharma, there is no other dharma (dharma, teachings) that can be seen apart from color. Therefore, know that as color arises within a dharma (dharma, teachings), the eye can see. Once the eye sees color, the thought of a pot immediately arises. If color does not arise within a dharma (dharma, teachings), even if there is an eye, a different thought of a pot will not arise. Therefore, if a pot exists separately from color and so on, this is unreasonable.
Chapter 145: Refuting the Inexpressible
Question: What faults are there in the theory of the inexpressible? Answer: In real dharmas (dharma, teachings), there is nothing that is inexpressible in terms of sameness and difference. Why? Because there are no causes, conditions, or analogies that can be used to explain the inexpressible. Color and other dharmas (dharma, teachings) are real, so they are not inexpressible. Moreover, all dharmas (dharma, teachings) have their own characteristics, such as annoyance being the characteristic of color, and there are no other characteristics. How can it be called inexpressible? Moreover, dharmas (dharma, teachings) differ according to the differences in consciousness. For example, the eye consciousness knows color but does not know sound and so on. Therefore, there is nothing inexpressible here. Moreover, color is included in the realm of color, not included in sound and so on. If you want there to be something inexpressible, then color is color, which is expressible; color is not color, which is inexpressible. The same applies to sound and so on. Moreover, all dharmas (dharma, teachings) have order and number. If it is inexpressible, then all dharmas (dharma, teachings) are countless. Why? Because the first and second are not different. Therefore, know that there is actually no inexpressible dharma (dharma, teachings). It is only in nominal terms that the inexpressible is spoken of because of sameness and difference.
Chapter 146: Refuting Non-existence
Question: What faults are there in the theory of non-existence? Answer: If there is nothing, then there are no retributions for sins and blessings, no bonds and liberation, and all dharmas (dharma, teachings). Moreover, if one clings to the idea that nothing exists, then this clinging is also non-existent, because there is no speaker or listener. Moreover, theories of existence and non-existence are all spoken of because of belief. If one believes in seeing and knowing, if one believes in comparing and knowing, if one follows the scriptures, if one says that nothing exists, then one cannot...
在此三中。汝意或謂我隨經書。是事不然。經書意亦難解。或時說有或時說無。云何取信。若信比知要先現見。然後比知。又瓶等法今現見有。以能生心故。隨能生心則有此法故。非無也。又今瓶瓫等現有差別。若一切無何有差別。汝意或謂以邪想故有分別者。何故不于空中分別瓶等。又汝若謂以癡故生物心者。若一切無。此癡亦無。何由而起。又汝意謂一切法無。是知何緣得生。諸知不以無緣而生。以知物故名知。是知不應言無。又若都無者。今一切人應隨意所為。而諸善人皆樂佈施持戒忍等善法。遠離不善法。故知非無。又瓶等法今現可知。而汝言現在皆無。以無法故。亦不應信經書。然則何因緣故。說一切無故。一切無是事應明。若不能以因緣明者。他人所執自然應成。他論成故。汝法則壞。若有因緣可成則不名為無。
立無品第一百四十七
說無者言。汝雖以言說破空。然諸法實無。以諸根塵皆不可得故。所以者何。諸法中無有有分可取。是故一切法不可取。不可取故無。汝若謂有分雖不可取諸分可取者。是事不然。諸分中不生心。所以者何。粗瓶等物可取故。又分不作有分。所以者何。因有分故說分。有分無故分亦無。又無陀羅驃求那無分。是故無分。又若見細分則應常生分心不生瓶心。所以
【現代漢語翻譯】 現代漢語譯本 在這三種情況中，你或許認為我只是盲從經書，但事實並非如此。經書的含義也難以理解，有時說有，有時說無，如何才能確信呢？如果相信比量（anumāna，推論），就要先有現量（pratyakṣa，現見），然後才能進行比量。而且，像瓶子這樣的事物，現在明明可以現見其存在，因為它能產生心識。只要能產生心識，就說明此法存在，而不是不存在。此外，現在瓶子、陶器等事物存在差別，如果一切皆無，又怎麼會有差別呢？你或許認為是因為邪想才產生分別，但為什麼不在空中分別出瓶子等事物呢？還有，如果你認為是因為愚癡才產生對事物的認知，如果一切皆無，那麼這種愚癡也不存在，又從何而起呢？還有，你認為一切法皆無，那麼要知道，認知是從何處產生的呢？認知不會無緣無故地產生，因為認知到事物才稱為認知。因此，不應該說一切皆無。還有，如果一切都空無，那麼現在所有人應該隨心所欲地行事。但是，那些善良的人都樂於佈施、持戒、忍辱等善行，遠離不善的行為。所以，可知並非一切皆無。還有，瓶子等事物現在明明可以被認知，而你卻說現在一切皆無。因為沒有法，所以也不應該相信經書。那麼，是因為什麼因緣才說一切皆無呢？應該說明一切皆無的理由。如果不能用因緣來說明，那麼他人所堅持的自然而然就成立了。如果他人的理論成立，那麼你的法則就被破壞了。如果有因緣可以成立，那麼就不能稱之為無。
《立無品》第一百四十七
說一切皆無的人說：『你雖然用言語駁斥了空，但諸法實際上是空無的，因為諸根（indriya，感覺器官）和諸塵（viṣaya，感覺對像）都不可得。』為什麼這麼說呢？因為在諸法中沒有可以獲取的有分（avayavin，整體）。所以，一切法都不可獲取。因為不可獲取，所以是空無的。你如果認為有分雖然不可獲取，但諸分（avayava，部分）是可以獲取的，那是不對的。因為諸分不會產生心識。為什麼這麼說呢？因為粗大的瓶子等事物是可以獲取的。而且，諸分不能構成有分。為什麼這麼說呢？因為因為有有分才說有分。有分不存在，諸分也就不存在。而且，沒有陀羅驃（dravya，實體）、求那（guṇa，屬性）就沒有分。所以沒有分。還有，如果看到細微的部分，就應該經常產生對部分的心識，而不是產生對瓶子的心識。所以
【English Translation】 English version In these three cases, you might think that I am simply following the scriptures, but that is not the case. The meaning of the scriptures is also difficult to understand; sometimes they say there is, and sometimes they say there is not. How can one be certain? If you believe in inference (anumāna), you must first have perception (pratyakṣa), and then you can infer. Moreover, things like pots are clearly seen to exist now because they can generate consciousness. As long as they can generate consciousness, it means that this dharma exists, and it is not non-existent. Furthermore, there are differences between pots and pottery now. If everything is non-existent, how can there be differences? You might think that it is because of wrong thoughts that distinctions arise, but why not distinguish pots and other things in the empty space? Also, if you think that it is because of ignorance that the mind of things arises, if everything is non-existent, then this ignorance does not exist either. From where does it arise? Also, you think that all dharmas are non-existent, then you should know, from where does cognition arise? Cognition does not arise without a cause, because it is called cognition when things are cognized. Therefore, it should not be said that everything is non-existent. Also, if everything is empty, then everyone should act as they please now. However, those virtuous people are happy to give alms, observe precepts, practice patience, and other good deeds, and stay away from unwholesome behaviors. Therefore, it is known that not everything is non-existent. Also, things like pots can clearly be cognized now, but you say that everything is non-existent now. Because there is no dharma, one should not believe in the scriptures either. So, for what reason is it said that everything is non-existent? The reason why everything is non-existent should be explained. If it cannot be explained by cause and condition, then what others insist on will naturally be established. If the theories of others are established, then your doctrine will be destroyed. If there are causes and conditions that can be established, then it cannot be called non-existence.
Chapter 147: Establishing Non-Existence
Those who say that everything is non-existent say: 'Although you have refuted emptiness with words, all dharmas are actually empty because the sense organs (indriya) and sense objects (viṣaya) are unobtainable.' Why is this so? Because there is no whole (avayavin) that can be obtained in all dharmas. Therefore, all dharmas are unobtainable. Because they are unobtainable, they are non-existent. If you think that although the whole is unobtainable, the parts (avayava) are obtainable, that is not correct. Because the parts do not generate consciousness. Why is this so? Because coarse things like pots are obtainable. Moreover, the parts cannot constitute the whole. Why is this so? Because it is because there is a whole that there are parts. If the whole does not exist, the parts do not exist either. Moreover, without substance (dravya) and quality (guṇa), there are no parts. Therefore, there are no parts. Also, if one sees the subtle parts, one should constantly generate the consciousness of the parts, rather than generating the consciousness of the pot. Therefore,
者何。若常念分終不應生瓶心。又若先憶分後生瓶心則瓶心應久乃生。而實不久生故不念分。又若見瓶不生分別分心。即生瓶心。又無一切分。所以者何。一切分皆可分析壞裂乃至微塵。以方破塵終歸都無。又一切諸法究竟必生空智。是故第一義中諸分皆無。又若說分者。則破二諦。所以者何。若人說無有分但有諸分。則無去來見斷等諸業。如是則無世諦。汝以第一義為空。第一義中亦無諸分。故知但說諸分則不入二諦。不入二諦故無。又若法可過即為是無。如因分過有分。亦更因余分過先分。以可過故。無此分論。又色等亦無。所以者何。眼不能見細色。意不能取現在色。是故色不可取。又眼識不能分別是色。意識在過去不在色中。故無有能分別色者。無分別故。色不可取。又初識不能分別色。第二識等亦復如是。故無有能分別色者。問曰。眼識取色已后以意識憶念。是故非無分別。答曰。眼識見色已即滅次生意識。是意識不見色。不見云何能憶。若不見而能憶者。盲人亦應憶色而實不憶。是故意識不能憶也。問曰。從眼識生意識。是故能憶念。答曰不然。所以者何。一切後心皆因眼識生。皆應能憶。又終不應忘。以從彼生故而實不然。故知意識亦不能憶。如憶虛妄。取色瓶等萬物。亦皆虛誑。無而妄取。是故無一
【現代漢語翻譯】 現代漢語譯本 這些是什麼呢？如果總是想著各個部分，最終不應該產生對瓶子的認知。又如果先回憶各個部分，然後才產生對瓶子的認知，那麼對瓶子的認知應該很久之後才會產生。但實際上並非很久才產生，所以不是念各個部分。又如果看到瓶子，不產生分別各個部分的心，就產生對瓶子的認知。又沒有一切部分。為什麼呢？一切部分都可以被分析、破壞、撕裂，乃至變成微塵。用方來分解微塵，最終歸於完全沒有。又一切諸法最終必然產生空智。因此，在第一義諦中，所有部分都是沒有的。又如果說有部分，就破壞了二諦。為什麼呢？如果有人說沒有整體，只有各個部分，那麼就沒有去來、見、斷等各種業。這樣就沒有世俗諦。你用第一義諦來論證空，第一義諦中也沒有各個部分。所以要知道，只說各個部分是不符合二諦的。不符合二諦，所以是不存在的。又如果法可以被超越，那就是不存在的。比如因為因的部分而超越有分，也更因為其餘部分而超越先前的部分。因為可以被超越，所以這種部分理論是不成立的。又色等也是不存在的。為什麼呢？眼睛不能看到細微的顏色，意識不能獲取現在的顏色。所以顏色是不可獲取的。又眼識不能分別什麼是顏色，意識在過去，不在顏色之中。所以沒有能分別顏色的人。沒有分別，所以顏色是不可獲取的。又最初的意識不能分別顏色，第二意識等等也是這樣。所以沒有能分別顏色的人。有人問：眼識獲取顏色之後，用意識回憶。所以不是沒有分別。回答說：眼識看到顏色之後就滅亡了，接著產生意識。這個意識沒有看到顏色。沒有看到，怎麼能回憶？如果沒有看到也能回憶，那麼盲人也應該能回憶顏色，但實際上不能回憶。所以意識不能回憶。有人問：從眼識產生意識。所以能回憶。回答說：不是這樣的。為什麼呢？一切後來的心都因為眼識而產生，都應該能回憶。又最終不應該忘記。因為是從眼識產生的緣故，但實際上不是這樣。所以知道意識也不能回憶。如同回憶虛妄，獲取顏色、瓶子等萬物，也都是虛假的、欺騙性的。本來沒有，卻錯誤地獲取。所以沒有一個真實存在。
【English Translation】 English version What are these? If one is always mindful of the parts (分, bhāga), then the mind of 'bottle' should not arise. Furthermore, if the recollection of the parts precedes the arising of the 'bottle' mind, then the 'bottle' mind should arise after a long time. But in reality, it does not arise after a long time, therefore it is not mindfulness of the parts. Moreover, if upon seeing a bottle, one does not generate a mind that distinguishes the parts, then the 'bottle' mind arises. Furthermore, there are no ultimate parts. Why? All parts can be analyzed, destroyed, and broken down even to dust particles. By breaking down the dust particles, one ultimately arrives at nothing at all. Moreover, all dharmas (諸法, dharma) ultimately give rise to the wisdom of emptiness (空智, śūnyatā-jñāna). Therefore, in the ultimate sense (第一義, paramārtha), all parts are non-existent. Furthermore, if one speaks of parts, then one contradicts the two truths (二諦, dve satye). Why? If someone says that there is no whole, but only parts, then there would be no actions such as going, coming, seeing, or severing. Thus, there would be no conventional truth (世諦, saṃvṛti-satya). You use the ultimate truth to argue for emptiness, but in the ultimate truth, there are also no parts. Therefore, know that speaking only of parts does not accord with the two truths. Because it does not accord with the two truths, it is non-existent. Furthermore, if a dharma can be surpassed, then it is non-existent. For example, because of the part of the cause, there is the surpassing of the effect. Also, because of other parts, there is the surpassing of the previous part. Because it can be surpassed, this theory of parts is untenable. Furthermore, form (色, rūpa) and so on are also non-existent. Why? The eye cannot see subtle forms, and the mind cannot grasp present forms. Therefore, form is ungraspable. Furthermore, eye-consciousness (眼識, cakṣur-vijñāna) cannot distinguish what is form, and mind-consciousness (意識, manovijñāna) is in the past, not in the form itself. Therefore, there is no one who can distinguish form. Because there is no distinction, form is ungraspable. Furthermore, the initial consciousness cannot distinguish form, and the second consciousness and so on are also the same. Therefore, there is no one who can distinguish form. Question: After eye-consciousness grasps form, it is recalled by mind-consciousness. Therefore, it is not without distinction. Answer: After eye-consciousness sees form, it ceases, and mind-consciousness arises next. This mind-consciousness does not see form. If it does not see, how can it recall? If one can recall without seeing, then a blind person should also be able to recall form, but in reality, they cannot. Therefore, mind-consciousness cannot recall. Question: Mind-consciousness arises from eye-consciousness. Therefore, it can recall. Answer: That is not so. Why? All subsequent minds arise because of eye-consciousness, and all should be able to recall. Furthermore, one should never forget, because it arises from that. But in reality, it is not so. Therefore, know that mind-consciousness also cannot recall. Just like recalling illusions, grasping form, bottles, and all things are also false and deceptive. They do not exist, but are falsely grasped. Therefore, there is not a single thing that truly exists.
切物。又若說眼見為到色見。為不到能見。若到則不能見。眼無去相。是事先明。若不到而見。應見一切處色。而實不見。故知非不到能見。問曰。色在知境則眼能見。答曰。何名知境。問曰。隨眼能見時名為知境。答曰。若眼不到亦名知境者。一切處色應儘是知境。是故到與不到俱不能見。故知色不可見。又若先有眼色。后眼識生。是眼識則無依無緣。若一時則不名眼色因緣生識。一時無相因故。又眼是四大若眼能見。耳等亦應能見。同四大故。色亦如是。又是眼識應若有處若無處二俱有過。所以者何。若眼識依眼是則有處。若物無處則不得依止。若汝謂識于眼少分處生若遍生若二眼中一時生識則有處。有處則有分。如是則以眾識而成一識。有如是過。亦有多識一時生過。又一一識分不能識有分者。應識而實無有有分。有如是過。若無處則不應依眼。
破聲品第一百四十八
說無者言。一語尚無。所以者何。心念念滅聲亦唸唸滅。如說富樓沙。是語不可聞。所以者何。隨聞富識不聞樓。聞樓識不聞沙。無有一識能取三言。是故無識能取一語。故知聲不可聞。又散心聞聲。定心則不能聞。定心所知是實。是故聲不可聞。又是聲若到不到俱不可聞。不可聞故無聲。又有人說。耳是虛空性。以其無物故名虛空
【現代漢語翻譯】 現代漢語譯本 切物。又如果說眼見就是色見，那麼是到（觸及）了才能見，還是沒有到（觸及）也能見？如果到（觸及）了才能見，那麼就不能見。眼睛沒有移動的相狀，這是事先就明白的。如果沒有到（觸及）也能見，那麼應該能見到一切地方的色，但實際上並沒有見到。所以知道不是沒有到（觸及）也能見。問：色在知境中，那麼眼睛就能見。答：什麼叫做知境？問：隨著眼睛能見的時候，就叫做知境。答：如果眼睛沒有到（觸及）也叫做知境，那麼一切地方的色都應該是知境。所以，到（觸及）與沒有到（觸及）都不能見。所以知道色是不可見的。又如果先有眼和色，後有眼識生起，那麼眼識就沒有依靠，沒有因緣。如果眼、色、識同時生起，那麼就不叫做眼、色因緣生識，因為同時沒有互相依存的關係。而且，眼是四大（地、水、火、風）所成，如果眼能見，那麼耳等也應該能見，因為同樣是四大所成。色也是這樣。而且，眼識應該或者有處所，或者沒有處所，兩種情況都有過失。為什麼呢？如果眼識依靠眼，那麼就是有處所。如果事物沒有處所，那麼就不能依止。如果你認為識在眼的小部分處生起，或者普遍生起，或者在兩眼中同時生起識，那麼就是有處所。有處所就有分。這樣就是用眾多的識組成一個識，有這樣的過失。也有多個識一時生起的過失。而且，每一個識的分不能識別有分的事物，應該識別卻實際上沒有識別有分的事物，有這樣的過失。如果沒有處所，那麼就不應該依靠眼。 破聲品第一百四十八 說無的人說：一句話尚且沒有。為什麼呢？心念唸唸滅，聲音也念念滅。比如，說『富樓沙』（Purusha，人），這句話不可聞。為什麼呢？聽到『富』（Pu）時，識不聞『樓』（ru），聽到『樓』（ru）時，識不聞『沙』（sha）。沒有一個識能取三個字。所以沒有識能取一句話。所以知道聲音是不可聞的。而且，散亂心聽聲音，定心就不能聽聞。定心所知是真實的，所以聲音是不可聞的。而且，聲音或者到（觸及）或者沒有到（觸及）都不可聞。不可聞所以沒有聲音。又有人說，耳朵是虛空性，因為它沒有物體，所以叫做虛空。
【English Translation】 English version Cutting things. Furthermore, if it is said that seeing with the eye is seeing form, is it that one sees by reaching (touching), or does one see without reaching (touching)? If one sees by reaching (touching), then one cannot see. The eye has no characteristic of movement; this is clear beforehand. If one sees without reaching (touching), then one should see form everywhere, but in reality, one does not. Therefore, it is known that it is not that one sees without reaching (touching). Question: When form is in the realm of knowing, then the eye can see. Answer: What is called the realm of knowing? Question: When the eye can see, it is called the realm of knowing. Answer: If it is also called the realm of knowing when the eye does not reach (touch), then all forms everywhere should be the realm of knowing. Therefore, neither reaching (touching) nor not reaching (touching) can see. Therefore, it is known that form is invisible. Furthermore, if there is first the eye and form, and then eye-consciousness arises, then this eye-consciousness has no support and no condition. If the eye, form, and consciousness arise simultaneously, then it is not called eye, form, and condition giving rise to consciousness, because there is no mutual dependence at the same time. Moreover, the eye is composed of the four great elements (earth, water, fire, wind). If the eye can see, then the ear, etc., should also be able to see, because they are also composed of the four great elements. Form is also like this. Moreover, eye-consciousness should either have a location or have no location; both cases have faults. Why? If eye-consciousness relies on the eye, then it has a location. If a thing has no location, then it cannot rely on anything. If you say that consciousness arises in a small part of the eye, or arises everywhere, or consciousness arises in both eyes simultaneously, then it has a location. Having a location means having parts. Thus, one consciousness is formed from many consciousnesses, which has such a fault. There is also the fault of many consciousnesses arising simultaneously. Moreover, each part of consciousness cannot recognize things with parts; it should recognize but in reality does not recognize things with parts, which has such a fault. If there is no location, then it should not rely on the eye. Chapter One Hundred and Forty-Eight on Refuting Sound Those who speak of non-existence say: Even a single word does not exist. Why? Because the mind's thoughts are extinguished moment by moment, and sound is also extinguished moment by moment. For example, saying 'Purusha' (person), this word cannot be heard. Why? When 'Pu' (富) is heard, consciousness does not hear 'ru' (樓); when 'ru' (樓) is heard, consciousness does not hear 'sha' (沙). No one consciousness can grasp three syllables. Therefore, no consciousness can grasp a single word. Therefore, it is known that sound is inaudible. Moreover, a distracted mind hears sound, but a concentrated mind cannot hear. What is known by a concentrated mind is real; therefore, sound is inaudible. Moreover, sound is inaudible whether it reaches (touches) or does not reach (touch). Because it is inaudible, there is no sound. Furthermore, some say that the ear is of the nature of emptiness, because it has no object, so it is called emptiness.
。是故無耳無耳故無聲。又聲因緣無。是故無聲。聲因緣者。謂諸大和合。是和合法不可得。所以者何。若諸法體異則無和合。若無異體云何自合。設在一處亦唸唸滅。是故不得和合。
破香味觸品第一百四十九
香不可取。所以者何。以鼻識不能分別是瞻卜香是諸餘香。意識不能聞香。是故意識亦不能分別是瞻卜香。問曰。雖不能分別是瞻卜香。但能取香。答曰。不然。如人不得瞻卜樹以愚癡故生瞻卜樹心。如是不得香體。以愚癡故而生香心。又如先說。香若到不到而取二俱有過。是故無香味亦如是。觸亦無。所以者何。微塵等分中尚不生觸知。如先說是故無觸。◎
◎破意識品第一百五十
意識亦不能取法。所以者何。意識不能取現在色香味觸。先已說。過去未來則無。是故意識不取色等。問曰。若意識不知色等法應知自體。答曰。法不自知。所以者何。現在不可自知。如刀不能自割。過去未來無法故。亦無餘心。是故意識不能自知。問曰。若人知他心時。則意識能知心法。答曰。如人心不自知。亦作是念言。我有心於他心中亦復如是。又若未來法無亦能生知他心。若如是有何咎。又意能緣法則有多過。如意到緣及意識不到緣。不應憶色等。以此過故意識不知法。
破因果品第一
【現代漢語翻譯】 現代漢語譯本 因此，沒有耳朵，因為沒有耳朵所以沒有聲音。而且聲音的因緣也不存在，所以沒有聲音。聲音的因緣，是指各種大的要素和合而成。這種和合之法是不可得的。為什麼呢？如果諸法的本體是不同的，那就沒有和合。如果沒有不同的本體，又怎麼能自己和合呢？即使在同一個地方，也是念念生滅，所以不可能和合。
破香味觸品第一百四十九
香是不可取的。為什麼呢？因為鼻識不能分別這是瞻卜香（一種香花）還是其他的香。意識不能聞香，所以意識也不能分別這是瞻卜香。有人問：即使不能分別這是瞻卜香，但能取到香本身吧？回答說：不是的。就像有人沒有得到瞻卜樹，因為愚癡的緣故而生起對瞻卜樹的念頭。同樣，沒有得到香的本體，因為愚癡的緣故而生起對香的念頭。又如先前所說，香若是到達或未到達而取，兩種情況都有過失，所以沒有香。味道也是如此。觸也是不存在的。為什麼呢？在微塵等分的極小之處，尚且不能產生觸知，如先前所說，所以沒有觸。
破意識品第一百五十
意識也不能取法。為什麼呢？意識不能取現在的色、香、味、觸，先前已經說過了。過去和未來則不存在，所以意識不取色等。有人問：如果意識不知道色等法，應該知道它自身吧？回答說：法不能自己知道自己。為什麼呢？現在是不可自知的，就像刀不能自己割自己一樣。過去和未來沒有法，所以也沒有剩餘的心。因此，意識不能自己知道自己。有人問：如果人知道他人的心時，那麼意識就能知道心法了。回答說：就像人心不能自己知道自己一樣，也會這樣想：『我有心』。在他人心中也是如此。而且，即使未來的法不存在，也能產生知道他人心的能力。如果這樣，有什麼過失呢？而且，如果意能緣法，就會有很多過失，比如意到達而緣，以及意識沒有到達而緣，不應該憶念色等。因為這些過失，所以意識不知道法。
破因果品第一
【English Translation】 English version Therefore, there is no ear; because there is no ear, there is no sound. Moreover, the condition for sound does not exist, therefore there is no sound. The condition for sound refers to the aggregation of various great elements. This aggregation of dharmas is unattainable. Why? If the entities of dharmas are different, then there is no aggregation. If there are no different entities, how can they aggregate themselves? Even if they are in the same place, they are constantly arising and ceasing, so aggregation is impossible.
Chapter One Hundred and Forty-Nine on Refuting Smell, Taste, and Touch
Smell is unattainable. Why? Because nose-consciousness cannot distinguish whether it is the scent of a champak (a fragrant flower) or other scents. Mind-consciousness cannot smell, therefore mind-consciousness also cannot distinguish whether it is the scent of a champak. Question: Even if it cannot distinguish whether it is the scent of a champak, it can still grasp the smell itself, right? Answer: No. It is like someone who has not obtained a champak tree, but due to ignorance, generates the thought of a champak tree. Similarly, without obtaining the entity of smell, due to ignorance, one generates the thought of smell. Furthermore, as previously stated, whether the smell arrives or does not arrive, grasping it in either case is flawed, therefore there is no smell. Taste is the same. Touch is also non-existent. Why? Even in the smallest division of a dust mote, the sensation of touch cannot arise, as previously stated, therefore there is no touch.
Chapter One Hundred and Fifty on Refuting Consciousness
Mind-consciousness also cannot grasp dharmas. Why? Mind-consciousness cannot grasp present form, smell, taste, and touch, as previously stated. The past and future do not exist, therefore mind-consciousness does not grasp form, etc. Question: If mind-consciousness does not know form and other dharmas, it should know itself, right? Answer: A dharma cannot know itself. Why? The present is unknowable to itself, just as a knife cannot cut itself. The past and future have no dharma, so there is no remaining mind either. Therefore, mind-consciousness cannot know itself. Question: If someone knows the mind of another, then mind-consciousness can know mental dharmas. Answer: Just as one's own mind cannot know itself, one also thinks, 'I have a mind.' It is the same in the mind of another. Moreover, even if future dharmas do not exist, the ability to know the minds of others can arise. If so, what is the fault? Furthermore, if mind can cognize dharmas, there will be many faults, such as mind arriving and cognizing, and mind-consciousness not arriving and cognizing, and one should not recall form, etc. Because of these faults, mind-consciousness does not know dharmas.
Chapter One on Refuting Cause and Effect
百五十一
說無者言。若有果應因中先有求那而生。先無求那而生。二俱有過。如兩手中先無聲而能有聲。酒因中先無酒亦能生酒。車因中先無車而能成車。故非因中先有求那而生果也。汝若謂因中先無求那而生果者。則如無色風之微塵。應能生色。若爾風則有色。金剛等中亦應有香。又現見。白縷則成白疊。黑縷還成黑疊。若因中先無求那。而生果者。何故白縷但能成白不成黑耶。故非因中先無求那而成果也。理極此二而俱有過。是故無果。又若因中有果則不應更生。有云何生。若無亦不應生。無雲何生。問曰。現見作瓶云何無果。答曰。是瓶若先不作。云何可作。以其無故。若先已作云何可作。以其有故。問曰。作時名作。答曰。無有作時。所以者何。所有作分已墮作中。所未作分墮未作中。故無作時。又若瓶有作。應若過去未來現在。過去不作已失滅故。未來不作以未有故。現在不作以是有故。有因作者故有作業成。是中作者實不可得。所以者何。頭等身份于作無事故無作者。無作者故作事亦無。又因於果若先若后若一時皆不然。所以者何。若先因後果因已滅盡。以何生果。如無父云何生子。若后因先果。因自未生云何生果。如父未生何能生子。若因果一時則無此理。如二角並出。不得言左右相因。理極
【現代漢語翻譯】 現代漢語譯本 第一百五十一
如果主張『無』的人說：如果果存在，那麼應該是原因中先有性質（求那，guna）然後產生果，或者先沒有性質然後產生果。這兩種說法都有過失。比如，兩手中原本沒有聲音，卻能發出聲音；釀酒的原料中原本沒有酒，卻能釀出酒；製造車子的材料中原本沒有車子，卻能造成車子。所以，不是原因中先有性質然後產生果。如果你認為原因中先沒有性質然後產生果，那麼就像沒有顏色的風的微塵，應該能產生顏色。如果這樣，風就應該有顏色了。金剛等物質中也應該有香味。而且，現在可以見到，白色的絲線織成白色的布，黑色的絲線織成黑色的布。如果原因中先沒有性質，然後產生果，為什麼白色的絲線只能織成白色的布，而不能織成黑色的布呢？所以，不是原因中先沒有性質然後產生果。這兩種理論都走到了極端，而且都有過失，所以沒有果。
而且，如果原因中已經有果，就不應該再產生。已經有了，怎麼還會產生呢？如果原因中沒有果，也不應該產生。沒有了，怎麼會產生呢？有人問：現在明明看到製作瓶子，怎麼能說沒有果呢？回答說：這個瓶子如果先前沒有製作，怎麼可以製作呢？因為它原本不存在。如果先前已經制作完成，怎麼可以再製作呢？因為它已經存在了。有人問：製作的時候才叫做製作。回答說：沒有所謂的『製作時』。為什麼呢？所有已經完成的部分已經屬於『製作中』，所有尚未完成的部分屬於『未製作中』，所以沒有『製作時』。
而且，如果瓶子有『製作』，應該是過去、未來或現在。過去已經不製作了，因為它已經消失滅亡了；未來不製作，因為它還沒有產生；現在不製作，因為它已經存在了。因為有原因、作者，所以有作業完成。但是，其中的作者實際上是不可得的。為什麼呢？頭等身體各部分對於製作沒有作用，所以沒有作者。沒有作者，所以製作的事情也就不存在。
而且，原因對於果，無論是先、后、還是同時，都是不成立的。為什麼呢？如果原因在果之前，那麼原因已經滅盡，用什麼來產生果呢？就像沒有父親，怎麼能生出兒子呢？如果原因在果之後，那麼原因自身還沒有產生，怎麼能產生果呢？就像父親還沒有出生，怎麼能生出兒子呢？如果原因和果同時，那麼這個道理也是不成立的。就像兩隻角同時長出，不能說左邊的角是右邊的角的原因。這個道理已經到了極限。
【English Translation】 English version One Hundred and Fifty-One
Those who assert 'non-existence' say: If an effect exists, it should arise either from a cause that already possesses the qualities (guna) in it, or from a cause that does not possess the qualities in it. Both of these views have flaws. For example, sound can arise from two hands that initially have no sound; wine can be produced from ingredients that initially have no wine; a cart can be made from materials that initially have no cart. Therefore, the effect does not arise from a cause that already possesses the qualities in it. If you argue that the effect arises from a cause that does not possess the qualities in it, then like the subtle particles of wind, which have no color, they should be able to produce color. If that were the case, then wind would have color. Diamonds and other substances should also have fragrance. Moreover, it is evident that white threads are woven into white cloth, and black threads are woven into black cloth. If the effect arises from a cause that does not possess the qualities in it, why can white threads only be woven into white cloth and not into black cloth? Therefore, the effect does not arise from a cause that does not possess the qualities in it. Both of these theories are extreme and have flaws, so there is no effect.
Furthermore, if the effect already exists in the cause, it should not be produced again. If it already exists, how can it be produced? If the effect does not exist in the cause, it should not be produced either. If it does not exist, how can it be produced? Someone asks: We clearly see the making of a pot, how can you say there is no effect? The answer is: If this pot was not made before, how can it be made now? Because it did not exist originally. If it was already made before, how can it be made again? Because it already exists. Someone asks: The time of making is called 'making'. The answer is: There is no such thing as 'the time of making'. Why? All the parts that have been completed already belong to 'in the process of making', and all the parts that have not been completed belong to 'not in the process of making', so there is no 'time of making'.
Moreover, if the pot has 'making', it should be in the past, future, or present. The past is no longer making, because it has already disappeared and perished; the future is not making, because it has not yet arisen; the present is not making, because it already exists. Because there is a cause and an agent, the action is completed. However, the agent in it is actually unattainable. Why? The head and other parts of the body have no effect on the making, so there is no agent. Without an agent, the act of making also does not exist.
Furthermore, the cause in relation to the effect, whether it is before, after, or simultaneous, is not valid. Why? If the cause is before the effect, then the cause has already perished, what is used to produce the effect? Like without a father, how can a son be born? If the cause is after the effect, then the cause itself has not yet arisen, how can it produce the effect? Like a father who has not yet been born, how can he produce a son? If the cause and effect are simultaneous, then this reasoning is also not valid. Like two horns growing out at the same time, one cannot say that the left horn is the cause of the right horn. This reasoning has reached its limit.
此三而皆不然。是故無果。又此因果若一若異二俱有過。所以者何。若異則應離縷有疊。若一則縷疊無差。又世間不見有法因果無別。又若有果應自作他作共作無因作。是皆不然。所以者何。無有法能作自體。若有自體何須自作。若無自體何能自作。又不見有法能作自體。故不自作。他作亦不然。所以者何。眼色于生識無事故。不他作。又無作相。故一切諸法無有作者。如種不作是念我應生牙。眼色亦不作是念。我等應共生識。是故諸法無有作想。共作亦不然。有自他過故。無因作亦不然。若無因亦無果名。若四種皆無。云何有果。若有應說。又此果應若先有心作若先無心作。若先有心作。胎中小兒眼等身份誰有心作。自在天等亦不能作。先已說業亦無心。于作是業。在過去中雲何當有心作。是故業亦無心。若先無心作。云何苦他者得苦。樂他者得樂。有現作業中亦以心分別。應如是作。不應如是作。若無心作云何有此差別。是故先有心無心。是皆不然。如是等一切根塵皆不可得。是故無法。
世諦品第一百五十二
答曰。汝雖種種因緣說法皆空。是義不然。所以者何。我先說。若一切無是論亦無。亦不在諸法中。如是等破空汝竟不答。猶故立空是故非無一切諸法。又汝所說無根無緣等。是事非我等所明
【現代漢語翻譯】 現代漢語譯本：這三種情況都不成立。因此沒有結果。而且，這原因和結果，如果說是一，或者說是異，兩種說法都有過失。為什麼呢？如果說是異，那麼就應該離開線而有摺疊。如果說是一，那麼線和摺疊就沒有差別了。而且世間沒有看到過任何一種法，原因和結果是沒有差別的。而且，如果說有結果，那麼這結果應該是自己產生、他者產生、共同產生或者無因而生。這些說法都不成立。為什麼呢？沒有任何一種法能夠自己產生自己。如果它有自體，為什麼還需要自己產生自己呢？如果它沒有自體，又怎麼能夠自己產生自己呢？而且沒有看到過任何一種法能夠自己產生自己，所以不是自己產生。他者產生也不成立。為什麼呢？眼睛和顏色對於產生意識沒有作用，所以不是他者產生。而且沒有產生的現象，所以一切諸法都沒有作者。比如種子不會想『我應該生出牙』。眼睛和顏色也不會想『我們應該共同產生意識』。所以諸法沒有產生的想法。共同產生也不成立，因為有自己和他者的過失。無因而生也不成立，如果沒有原因，也就沒有結果的名稱。如果這四種情況都不成立，怎麼會有結果呢？如果有，就應該說出來。而且這結果應該是先有心而產生，還是先沒有心而產生？如果先有心而產生，那麼胎中小兒的眼睛等身體部分是誰有心而產生的呢？自在天（Ishvara，印度教神祇，被認為是世界的創造者和統治者）等也不能產生。之前已經說過業（karma，行為和其結果）也沒有心，在造作這個業的時候。在過去之中，怎麼會有心來造作呢？所以業也沒有心。如果先沒有心而產生，那麼為什麼苦待他人的人會得到苦報，給他人快樂的人會得到樂報呢？在現在的作業中，也用心來分別，應該這樣做，不應該這樣做。如果沒有心來造作，怎麼會有這種差別呢？所以先有心或者沒有心，這些說法都不成立。像這樣，一切根（indriya，感覺器官）和塵（vishaya，感覺對像）都不可得，所以沒有法。
世諦品第一百五十二
回答說：你雖然用種種因緣來說法都是空，但是這個道理不成立。為什麼呢？我之前說過，如果一切都是空，那麼這個理論也不存在，也不在諸法之中。像這樣破斥空性，你竟然不回答，仍然堅持空性，所以並非一切諸法都不存在。而且你所說的沒有根、沒有緣等等，這些事情不是我們所要闡明的。
【English Translation】 English version: All three of these are not the case. Therefore, there is no result. Moreover, this cause and effect, whether they are one or different, both have faults. Why? If they are different, then there should be a fold separate from the thread. If they are one, then there is no difference between the thread and the fold. Furthermore, in the world, no dharma (law, phenomenon) is seen where cause and effect are not distinct. Moreover, if there is a result, then this result should be self-made, other-made, jointly-made, or made without a cause. All these are not the case. Why? No dharma (law, phenomenon) can create itself. If it has a self-nature, why does it need to create itself? If it has no self-nature, how can it create itself? Moreover, no dharma (law, phenomenon) is seen that can create itself, so it is not self-made. Other-made is also not the case. Why? The eye and color have no effect on the arising of consciousness, so it is not other-made. Moreover, there is no appearance of making, so all dharmas (laws, phenomena) have no maker. For example, a seed does not think, 'I should produce a sprout.' The eye and color also do not think, 'We should jointly produce consciousness.' Therefore, dharmas (laws, phenomena) have no thought of making. Jointly-made is also not the case because there are faults of self and other. Made without a cause is also not the case. If there is no cause, there is no name of result. If all four are not the case, how can there be a result? If there is, it should be stated. Moreover, this result should be made with mind first or made without mind first? If made with mind first, then who made the eyes and other body parts of the fetus with mind? Ishvara (自在天，Hindu deity considered the creator and ruler of the world) and others also cannot make them. It has been said before that karma (業，action and its consequences) also has no mind when creating this karma. In the past, how could there be mind to make it? Therefore, karma also has no mind. If made without mind first, then why do those who cause suffering to others receive suffering, and those who give happiness to others receive happiness? In present actions, the mind also distinguishes, 'This should be done, this should not be done.' If made without mind, how can there be this difference? Therefore, made with mind first or without mind first, these are not the case. Like this, all indriyas (根，sense organs) and vishayas (塵，sense objects) are unattainable, so there is no dharma (law, phenomenon).
Chapter One Hundred and Fifty-Two on Conventional Truth
The answer is: Although you use various causes and conditions to say that all dharmas (laws, phenomena) are empty, this reasoning is not valid. Why? I said before that if everything is empty, then this theory also does not exist, nor is it among the dharmas (laws, phenomena). Like this, you do not answer the refutation of emptiness, and still insist on emptiness, so it is not the case that all dharmas (laws, phenomena) do not exist. Moreover, what you say about having no root, no condition, etc., these matters are not what we are trying to clarify.
。所以者何。佛經中自遮此事。謂五事不可思議。世間事．眾生事．業因緣事．坐禪人事．諸佛事。是事非一切智人不能思量決斷。但諸佛有能分別法智。聲聞辟支佛。但有通達泥洹智慧。于分別諸法智中。但得少分。諸佛於一切法一切種本末體性總相別相。皆能通達如人舍宅等物易壞難成。如是空智易得。正分別諸法智慧難生。問曰。如佛坐道場所得諸法相。如佛所說當如是說。答曰。佛雖說一切法。不說一切種。以不為解脫故。如佛說諸法從因緣生。不說一一所從因緣。但說要用能滅苦者。彩畫等諸色。伎樂等諸音。諸香味觸無量差別不可盡說。若說亦無大利。故佛不說如是等事。不得言無。又如人不知分別彩畫等法。便言其無。汝亦如是。所不能成事而便說無是事。于智者則有。不知者為無。如生盲人言無黑白。我不見故不可。以不見故便無。諸色如是。若不能以自緣成。故便言無一切法。又諸佛世尊一切智人我等所信。佛說有五陰。故知色等一切法有。如瓶等以世諦故有。◎
成實論卷第十一 大正藏第 32 冊 No. 1646 成實論
成實論卷第十二
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎滅法心品第一百五十三
問曰。汝先言滅三心名滅諦。已知滅假名
【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？因為佛經中自己禁止思考這些事情。即五事不可思議：世間事、眾生事、業因緣事、坐禪人事、諸佛事。這些事情不是一切智人不能思量決斷。只有諸佛有能力分別法智。聲聞（Śrāvaka，聽聞佛法而證悟的弟子）和辟支佛（Pratyekabuddha，無師自悟者）只有通達涅槃（Nirvana，解脫）的智慧。在分別諸法智中，只能得到少部分。諸佛對於一切法的一切種類、本末、體性、總相、別相，都能通達。比如人的舍宅等物容易損壞難以建成。像這樣，空智容易得到，真正分別諸法的智慧難以產生。問：如佛在菩提道場所得的諸法相，應該如佛所說那樣說嗎？答：佛雖然說一切法，但不說一切種類，因為對解脫沒有幫助。比如佛說諸法從因緣生，但不說每一個所從的因緣，只說能滅苦的必要方法。彩畫等各種顏色，伎樂等各種聲音，各種香味觸，有無量差別，不可全部說盡。如果說了也沒有大的利益，所以佛不說這些事情。但不能因此說沒有。又如人不知道分別彩畫等法，就說沒有這些法，你也像這樣。對於你不能成就的事，就說沒有這件事。對於有智慧的人來說是有的，對於不知道的人來說是沒有的。比如天生的盲人說沒有黑白。我沒看見，所以不可以因為沒看見就沒有。各種顏色也是這樣。如果不能以自己的因緣成就，就說沒有一切法。還有諸佛世尊是一切智人，是我們所相信的。佛說有五陰（Skandha，構成個體經驗的五種要素：色、受、想、行、識），所以知道色等一切法是有的。比如瓶子等，以世俗諦（Saṃvṛti-satya，相對真理）來說是有的。
《成實論》卷第十一 大正藏第 32 冊 No. 1646 《成實論》
《成實論》卷第十二
訶梨跋摩（Harivarman）造
姚秦三藏鳩摩羅什（Kumārajīva）譯
◎滅法心品第一百五十三
問：你先前說滅三心名為滅諦（Nirodha-satya，苦滅的真理）。已經知道滅假名（Prajñapti，假立之名）
【English Translation】 English version: Why is that? Because the Buddhist scriptures themselves prohibit thinking about these things. Namely, the five things that are inconceivable: worldly affairs, sentient beings' affairs, karmic causes and conditions' affairs, meditation practitioners' affairs, and Buddhas' affairs. These things cannot be contemplated and decided by anyone other than an omniscient being. Only the Buddhas have the ability to distinguish the wisdom of the Dharma. Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) only have the wisdom to penetrate Nirvana (liberation). In the wisdom of distinguishing all dharmas, they can only obtain a small portion. The Buddhas are able to understand all kinds, origins, ends, essence, general characteristics, and specific characteristics of all dharmas. For example, a person's house and other things are easily damaged and difficult to build. In this way, the wisdom of emptiness is easy to obtain, but the wisdom of truly distinguishing all dharmas is difficult to generate. Question: Should the characteristics of all dharmas that the Buddha attained at the Bodhi (enlightenment) field be spoken of as the Buddha said? Answer: Although the Buddha speaks of all dharmas, he does not speak of all kinds, because it is not helpful for liberation. For example, the Buddha said that all dharmas arise from causes and conditions, but he does not speak of each and every cause and condition from which they arise, but only speaks of the necessary methods that can extinguish suffering. Various colors such as paintings, various sounds such as music, and various fragrances and touches have countless differences that cannot all be spoken of exhaustively. If they were spoken of, there would be no great benefit, so the Buddha does not speak of these things. But one cannot therefore say that they do not exist. Furthermore, just as a person who does not know how to distinguish the dharmas of paintings and the like says that these dharmas do not exist, you are also like that. For things that you cannot accomplish, you say that they do not exist. For those who have wisdom, they exist; for those who do not know, they do not exist. For example, a person born blind says that there is no black and white. I have not seen it, so it cannot be that because I have not seen it, it does not exist. The same is true of various colors. If one cannot accomplish it with one's own conditions, one says that all dharmas do not exist. Furthermore, the Buddhas, World Honored Ones, are omniscient beings whom we believe in. The Buddha said that there are five Skandhas (the five aggregates that constitute individual experience: form, feeling, perception, volition, and consciousness), so we know that all dharmas such as form exist. For example, bottles and the like exist according to conventional truth (Saṃvṛti-satya).
Śatyasiddhi Śāstra, Volume 11 Taisho Tripitaka, Volume 32, No. 1646, Śatyasiddhi Śāstra
Śatyasiddhi Śāstra, Volume 12
Composed by Harivarman
Translated by Kumārajīva of the Yao Qin Dynasty
◎ Chapter 153: Extinguishing the Mind of Dharma
Question: You said earlier that extinguishing the three minds is called Nirodha-satya (the truth of the cessation of suffering). It is already known that extinguishing Prajñapti (provisional designation)
心因緣。今何謂法心云何當滅。答曰。有實五陰心名為法心。善修空智見五陰空。法心則滅。問曰。行者觀五陰空。謂五陰中無常法定法不壞法不變法我我所法。以無此法故言其空。非不見五陰。答曰。行者亦不見五陰。所以者何。行者斷有為緣心。得無為緣心。是故行者不見五陰。但見陰滅。又若見五陰則不名為空。以陰不空故。如是空智則不具足。問曰。行者見色以無我故空。如經中說行者見此色空乃至見此識空。當知。非無色等諸陰。答曰。有如是言但非清凈。如法印經中說。行者見色等無常敗壞虛誑厭離之相。是亦名空。但未是清凈。是人於後見五陰滅。是觀乃凈。故知見諸陰滅。問曰。以有為緣智何故不得清凈。答曰。行者或時起五陰相。故假名心還生。是故有為緣心不得清凈。若證諸陰滅。則五陰不復現前。成假名因緣滅故。假名想則不隨逐。譬如有樹。剪伐焚燒灰炭都盡。樹想乃滅不復隨逐。是事亦爾。又佛語羅陀。汝破裂散壞眾生令不現在。又一經說。汝羅陀破裂散壞色乃至識令不現在。故知若壞眾生是假名空。若破壞色是名法空。又二種觀。空觀無我觀。空觀者不見假名眾生。如人見瓶以無水故空。如是見五陰中無人故空。若不見法是名無我。又經中說。得無我智則正解脫。故知色性滅受想行識性
滅。是名無我。無我即是無性。問曰。若以無性名無我者。今五陰實無耶。答曰。五陰實無以世諦故有。所以者何。佛說諸行盡皆如幻如化。以世諦故有非實有也。又經中說第一義空。此義以第一義諦故空。非世諦故空。第一義者所謂色空無所有。乃至識空無所有。是故若人觀色等法空。是名見第一義空。問曰。若五陰以世諦故有。何故說色等法是真諦耶。答曰。為眾生故說。有人於五陰中生真實想。為是故說五陰以第一義故空。問曰。經中不說有業有果報。但作者不可得耶。答曰。此因諸法說作者不可得。是說假名空。如經中說。諸法但假名字。假名字者。所謂無明因緣諸行乃至老死諸苦集滅。以此語故知五陰亦第一義故無。又大空經中說。若人言此老死。某老死若人說身即是神。若說身異神異。此言異而義同。若有此見非我弟子。非梵行者。若遮某老死則破假名。遮此老死則破五陰。又說生緣老死名為中道。當知第一義故說無老死。世諦故說生緣老死。又如過瓶相則第一義故無瓶。如是過色等法。則第一義故無色。又經中說。若法是誑即是虛妄。若法非誑即名為實。諸有為法皆變異。故悉名為誑。誑故虛妄。虛妄故非真實有如偈說。
世間虛妄縛 狀如決定相 實無見似有 深觀則皆無
當知諸
陰亦空。又見滅諦故說名得道。故知滅是第一義有非諸陰也。若諸陰實有。行者亦應見而得道。而實不然。故知五陰非第一義有。又以陰滅為實。故知諸陰非實。不可言諸陰是實。無陰亦實。又所有見法皆以癡故。如人眼不可誑。則不見幻。如是若無愚癡則不見諸陰。是故諸陰非第一義有。又經中說。隨有我即是動處。而陰中有我。如阿難說。因法成我。謂因色陰乃至識陰。又如諸上座比丘問差摩伽。汝說何事為我。差摩伽言。我不說色是我。不說離色是我。乃至識亦如是。但於五陰中我慢未斷。此經意以學人或時散亂念故。則起我慢。若攝心念五陰滅。我慢即滅。如花非但根莖枝葉為華。亦不離此為華。如是非色等是我。亦不離色等是我。如是滅我因緣。則我慢不起。故知諸陰亦空。又行者應滅一切相證於無相。若實有相何為不念。非如外道離於色時。知實有色但不憶念。行者要見色等諸陰滅盡。見滅盡故名入無相。故知色等非第一義。又隨有五陰則有我心。當知無五陰故我心則滅。是故諸陰皆空。又水沫經中佛說。若人見水聚沫諦觀察之知非真實。比丘亦爾。若正觀色陰。即知虛誑無牢無堅敗壞之相。觀受如泡。想如野馬。行如芭蕉。識如幻。亦復如是。此中五喻皆示空義。所以者何。眼見水沫消時還無。泡等亦
爾。故知諸陰非真實有。又若佛弟子深厭生死。皆以見法本來不生無所有故。若見無常則但能生敗壞苦相。若見無性無餘相故。則能具足行苦。具此三苦名得解脫。當知一切諸法皆空。又空是解脫門。此空非但是眾生空。亦有法空。如說眼生時無所從來。滅時無所至處。則知過去未來眼空。現在眼亦以四大分別故空。如佛說眼。肉形中所有堅依堅名為地等。若得此空則說無所有。又說。一切諸行斷故名斷性。離故名離性。滅故名滅性。故知一切諸行皆滅。若實有諸行則無正斷離滅。滅名為無。當知第一義故諸行皆無。但以世諦故有諸行。
滅盡品第一百五十四
若緣泥洹是名空心。問曰。泥洹無法心何所緣。答曰。是心緣無所有。是事先明為知泥洹故。問曰。此空心於何處滅。答曰。二處滅。一入無心定中滅。二入無餘泥洹斷相續時滅所以者何。因緣滅故此心則滅。無心定中以緣滅故滅。斷相續時以業盡故滅。論者言。行者若能滅此三心。則諸業煩惱永不復起。問曰。何故不起。答曰。是人具足無我故業煩惱滅。如燈煙墨。有所依處則住。無依處則不住也。如是若有我心依處業煩惱則集。無則不集。又無漏正見燒盡諸相。令無有餘。如劫火燒地等無餘。以無相故諸業煩惱則不復集。又有我心者則業煩惱集
【現代漢語翻譯】 現代漢語譯本：因此可知諸陰（skandha，蘊）並非真實存在。又如果佛弟子深深厭惡生死，都是因為見到法（dharma，佛法）本來不生，一無所有。如果只見到無常，那麼只能產生敗壞的苦相。如果見到無自性，沒有剩餘的相，那麼就能具足行苦。具足這三種苦，就叫做得到解脫。應當知道一切諸法（dharma，佛法）皆空。而且空是解脫之門。這個空不僅僅是眾生空，也有法空。比如，說眼（eye，眼睛）產生時沒有從哪裡來，滅去時沒有到哪裡去。那麼就知道過去和未來的眼是空的。現在的眼也是因為四大（mahābhūta，地、水、火、風）分別而空。如佛所說，眼在肉身中，所有堅硬的依賴堅硬的，叫做地等。如果得到這種空，就說是無所有。又說，一切諸行（samskara，行蘊）斷絕的緣故叫做斷性，遠離的緣故叫做離性，滅絕的緣故叫做滅性。所以知道一切諸行都滅絕了。如果諸行真實存在，那麼就沒有真正的斷絕、遠離、滅絕。滅叫做無。應當知道，從第一義諦（paramārtha-satya，勝義諦）的角度來說，諸行都是沒有的。只是從世俗諦（saṃvṛti-satya，俗諦）的角度來說，才有諸行。
滅盡品第一百五十四
如果緣于涅槃（nirvana，寂滅），這叫做空心。問：涅槃沒有法，心緣于什麼呢？答：這個心緣於一無所有。這是事先說明，爲了知道涅槃的緣故。問：這個空心在什麼地方滅呢？答：在兩個地方滅。一是進入無心定（asamjñā-samāpatti，無想定）中滅，二是進入無餘涅槃（nirupadhisesa-nirvana，無餘依涅槃）斷絕相續時滅。為什麼呢？因為因緣滅絕的緣故，這個心就滅絕了。無心定中因為緣滅絕的緣故而滅絕，斷絕相續時因為業盡的緣故而滅絕。論者說，修行者如果能夠滅絕這三種心，那麼諸業和煩惱就永遠不再生起。問：為什麼不再生起呢？答：這個人具足無我（anatta，非我）的緣故，業和煩惱就滅絕了。如同燈的煙和墨，有所依靠的地方就停留，沒有依靠的地方就不停留。這樣，如果有我心作為依靠的地方，業和煩惱就聚集，沒有就沒有。而且無漏正見（anāsrava-samyag-dṛṣṭi，無漏正見）燒盡諸相，使之沒有剩餘，如同劫火燒燬大地等沒有剩餘。因為沒有相的緣故，諸業和煩惱就不再聚集。又有我心的人，那麼業和煩惱就聚集。
【English Translation】 English version: Therefore, it is known that the skandhas (aggregates) are not truly existent. Furthermore, if Buddhist disciples deeply detest birth and death, it is because they see that the dharmas (teachings, phenomena) are originally unborn and devoid of anything. If one only sees impermanence, then only the suffering aspect of decay and destruction can arise. If one sees no self-nature, without any remaining characteristics, then one can fully embody the suffering of conditioned existence. Possessing these three types of suffering is called attaining liberation. One should know that all dharmas are empty. Moreover, emptiness is the gate to liberation. This emptiness is not only the emptiness of sentient beings, but also the emptiness of dharmas. For example, it is said that when the eye (organ of sight) arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Then it is known that the past and future eye is empty. The present eye is also empty because it is analyzed into the four great elements (earth, water, fire, wind). As the Buddha said, in the fleshy body of the eye, all that is solid and relies on solidity is called earth, and so on. If one attains this emptiness, it is said to be devoid of anything. It is also said that the cessation of all samskaras (mental formations) is called the nature of cessation, the separation is called the nature of separation, and the extinction is called the nature of extinction. Therefore, it is known that all samskaras are extinguished. If the samskaras truly existed, then there would be no true cessation, separation, or extinction. Extinction is called non-existence. One should know that from the perspective of the ultimate truth (paramārtha-satya), all samskaras are non-existent. Only from the perspective of conventional truth (saṃvṛti-satya) do samskaras exist.
Chapter 154: Extinction
If one contemplates nirvana (cessation), this is called an empty mind. Question: Nirvana has no dharma, so what does the mind contemplate? Answer: This mind contemplates nothingness. This is explained in advance for the sake of knowing nirvana. Question: Where does this empty mind cease? Answer: It ceases in two places. First, it ceases when entering the state of non-perception (asamjñā-samāpatti). Second, it ceases when entering nirvana without remainder (nirupadhisesa-nirvana) at the time of the cessation of continuity. Why? Because when the causes and conditions cease, this mind ceases. In the state of non-perception, it ceases because the object of contemplation ceases. At the time of the cessation of continuity, it ceases because karma is exhausted. Commentators say that if a practitioner can extinguish these three minds, then all karma and afflictions will never arise again. Question: Why do they not arise again? Answer: Because this person possesses non-self (anatta) completely, karma and afflictions are extinguished. Just as the smoke and soot of a lamp stay where there is something to rely on, and do not stay where there is nothing to rely on. Likewise, if there is a mind of self as a place to rely on, karma and afflictions will accumulate; if there is not, they will not accumulate. Moreover, undefiled right view (anāsrava-samyag-dṛṣṭi) burns away all characteristics, leaving nothing remaining, just as a cosmic fire burns the earth and everything else without remainder. Because there are no characteristics, all karma and afflictions will no longer accumulate. Those who have a mind of self, then karma and afflictions will accumulate.
。阿羅漢通達空智。無我心故則不復集。問曰。是人雖新業不集。以故業故何得不生。答曰。是人以正智慧壞此業。故不能得報。如焦種子不復能生。又若無愛心則諸業不能得報。如地無潤則種不生。又此行者于諸識處悉滅諸相。識無所依故無生處。如種無依則不得生。又業煩惱具故能受身。不具則滅。是人無煩惱故因緣不具。雖有諸業不能受生。又眾生以煩惱故受諸趣身。以受身故諸業于中能與果報。若無煩惱則不受身。不受身故諸業云何能與果報。如人負債恃勢力。則債主不能得便。行者亦爾。若不在生死。雖有諸業不能與報。又如人被縛餘人則能隨意毀辱。如是眾生為煩惱所縛。隨業多少皆能與報。得解脫者則不能得便。又自業能與果報。是人行空行故。于諸法中無有自相。是故諸業不能與報。如以兒為奴則無有財分。此亦如是。又煩惱力能轉諸業。煩惱勢盡則諸業不轉。如輪雖在動勢盡故則不復轉。又煩惱力能變諸業。如母愛子血變為乳。愛心滅故則不復變。如是煩惱力故業能與報。離則不能。又是人以戒定慧等功德修身。勢力大故諸業不能得便。是故雖有故業不能與報。如是此人故業現在少償。新業不造。如火燒薪薪盡則滅。是人亦爾。以不受故滅。滅三心故於一切諸苦永得解脫。是故智者應滅三心。
【現代漢語翻譯】 現代漢語譯本 阿羅漢（Arhat，已證悟的聖人）通達空性智慧。因為沒有『我』的執著，所以不再積累新的業力。有人問：『這個人雖然不再積累新的業力，但因為過去所造的業，怎麼可能不再受生呢？』回答是：『這個人以正確的智慧摧毀了這些業力，所以不能得到果報。就像被燒焦的種子，不能再發芽生長。』 此外，如果沒有愛慾之心，那麼所有的業力都不能得到果報，就像土地沒有滋潤，種子就不能生長。而且，這位修行者在所有的識處都消滅了諸相。識沒有所依之處，所以沒有產生的地方，就像種子沒有依靠就不能生長。 再者，業力和煩惱都具備才能導致受生。如果不具備，就會滅盡。這個人沒有煩惱，所以因緣不具足，即使有諸多的業力，也不能受生。而且，眾生因為煩惱而受生於各種境界。因為受生，所以諸業才能在其中給予果報。如果沒有煩惱，就不會受生。不受生，那麼諸業又怎麼能給予果報呢？就像一個人欠債，但有權勢，債主就無法得逞。修行者也是這樣，如果不在生死輪迴中，即使有諸業也不能給予果報。 又如一個人被捆綁，其他人就能隨意地侮辱他。同樣，眾生被煩惱所束縛，無論業力多少都能給予果報。得到解脫的人，煩惱就無法得逞。而且，自身的業力能夠給予果報。這個人修習空性，對於諸法沒有『自相』的執著。所以諸業不能給予果報，就像把兒子當奴隸，兒子就沒有財產的份額。道理也是一樣。 此外，煩惱的力量能夠轉化諸業。煩惱的勢力耗盡，那麼諸業就不再轉化，就像輪子雖然在轉動，但勢頭耗盡了就不再轉動。而且，煩惱的力量能夠改變諸業，就像母親愛兒子，血液會轉變為乳汁。愛心消失了，血液就不再轉變。同樣，因為煩惱的力量，業力才能給予果報，離開煩惱就不能給予果報。 而且，這個人以戒、定、慧等功德修身，勢力強大，所以諸業不能得逞。因此，即使有過去的業力也不能給予果報。就像這個人過去的業力現在稍微償還，新的業力不再造作，就像火燒柴，柴燒盡了火就熄滅了。這個人也是這樣，因為不再受生而滅盡。滅盡貪、嗔、癡三毒之心，對於一切諸苦永遠得到解脫。所以智者應當滅盡貪、嗔、癡三毒之心。
【English Translation】 English version An Arhat (a perfected being, one who has attained enlightenment) understands the wisdom of emptiness. Because there is no 'self' clinging, no new karma is accumulated. Someone asks: 'Although this person no longer accumulates new karma, how can they not be reborn because of the old karma they have created?' The answer is: 'This person destroys these karmas with correct wisdom, so they cannot receive retribution. It's like a scorched seed that can no longer sprout and grow.' Furthermore, if there is no desire, then all karmas cannot bear fruit, just as seeds cannot grow if the soil is not moist. Moreover, this practitioner extinguishes all appearances in all realms of consciousness. Since consciousness has no basis, there is no place of arising, just as seeds cannot grow without support. Moreover, both karma and afflictions must be present to cause rebirth. If they are not present, they will be extinguished. This person has no afflictions, so the conditions are not complete. Even if there are many karmas, they cannot be reborn. Furthermore, sentient beings are born into various realms because of afflictions. Because of being born, karmas can give retribution within them. If there are no afflictions, there will be no rebirth. If there is no rebirth, how can karmas give retribution? It's like a person owing a debt but having power, so the creditor cannot succeed. The practitioner is also like this. If they are not in the cycle of birth and death, even if there are karmas, they cannot give retribution. Also, like a person being bound, others can insult them at will. Similarly, sentient beings are bound by afflictions, and karma, no matter how much, can give retribution. For those who are liberated, afflictions cannot succeed. Moreover, one's own karma can give retribution. This person practices emptiness and has no attachment to the 'self-nature' of all dharmas (phenomena). Therefore, karmas cannot give retribution, just like treating a son as a slave, the son has no share of property. The principle is the same. Furthermore, the power of afflictions can transform karmas. When the power of afflictions is exhausted, then karmas no longer transform, just like a wheel that is still spinning, but when the momentum is exhausted, it no longer spins. Moreover, the power of afflictions can change karmas, just like a mother loving her son, blood will turn into milk. When love disappears, the blood no longer transforms. Similarly, because of the power of afflictions, karma can give retribution; without afflictions, it cannot. Moreover, this person cultivates themselves with merits such as precepts, concentration, and wisdom, and their power is great, so karmas cannot succeed. Therefore, even if there is past karma, it cannot give retribution. It's like this person slightly repaying their past karma now, and no new karma is created, just like fire burning firewood, and when the firewood is burned out, the fire goes out. This person is also like this, extinguished because they are no longer reborn. Extinguishing the three poisons of greed, hatred, and delusion, they are forever liberated from all suffering. Therefore, the wise should extinguish the three poisons of greed, hatred, and delusion.
道諦聚定論中定因品第一百五十五
論者言。今論道諦。道諦者。謂八直聖道。正見乃至正定。是八聖道略說有二。一名三昧及具。二名為智。今當論三昧。問曰。三昧何等相。答曰。心住一處是三昧相。問曰。是心云何得住一處。答曰。隨所多習於此處住。若不多習則速舍離。問曰。當云何習。答曰。隨所樂習。問曰。云何能樂。答曰。身心粗重名苦。以猗法除身心粗重相則能生樂。問曰。云何生猗。答曰。以歡喜因緣故身心調適。問曰。云何生喜。答曰。從念三寶及聞法等心悅故生。問曰。云何心悅。答曰。從清凈持戒心不悔生。問曰。已說三昧因。今三昧復是誰因。答曰。是如實智因。如實智者。謂空智也。如說行者如是攝心清凈心除蓋心。住心不動心。則能如實知苦聖諦集滅道聖諦。是故欲得如實智者。當勤精進修習三昧。散心者尚不能得世間經書工巧等利。何況能得出世間利。故知一切世間出世間利。皆以定心故得。又一切妙善皆由正智。一切鄙惡皆由邪智。如經中說。無明為首。無慚愧隨從起一切惡。以明為首慚愧隨從起一切善。而三昧是正智慧因。故知一切妙善皆因三昧。是故當勤精進修習。
定相品第一百五十六
問曰。汝說心住一處是三昧相。三昧與心為一為異。答曰。三
【現代漢語翻譯】 現代漢語譯本 道諦聚定論中定因品第一百五十五
論者說：現在討論道諦（Dukkha-nirodha-gamini-patipada-ariya-sacca，通往苦滅的道路真諦）。道諦是指八正道，即正見乃至正定。這八聖道簡略來說有兩種：一是三昧（Samadhi，專注）及其相關因素，二是智慧（Prajna）。現在我們討論三昧。
問：三昧的特徵是什麼？答：心專注於一處就是三昧的特徵。問：心如何才能專注於一處？答：隨著對某個對象的不斷練習，心就能住於此處。如果不經常練習，心就會迅速離開。問：應當如何練習？答：隨著自己所樂於練習的對象進行練習。問：如何才能產生樂於練習的心情？答：身心的粗重感稱為苦。通過依靠佛法去除身心的粗重感，就能產生快樂。問：如何產生猗（Passaddhi，輕安）？答：因為歡喜的緣故，身心調和適宜。問：如何產生喜（Piti，喜悅）？答：從憶念三寶（佛、法、僧）以及聽聞佛法等，心中喜悅而產生。問：如何才能心中喜悅？答：從清凈持戒，心中沒有後悔而產生。
問：已經說了三昧的因。現在三昧又是誰的因？答：是如實智（Yathabhutananadassana，如實知見）的因。如實智是指空智（Sunyata-jnana，對空性的智慧）。正如經中所說，修行者這樣攝持其心，清凈其心，去除覆蓋其心的煩惱，使心安住不動搖，就能如實地知曉苦聖諦（Dukkha-ariya-sacca，苦諦）、集聖諦（Dukkha-samudaya-ariya-sacca，集諦）、滅聖諦（Dukkha-nirodha-ariya-sacca，滅諦）和道聖諦（Dukkha-nirodha-gamini-patipada-ariya-sacca，道諦）。因此，想要獲得如實智的人，應當勤奮精進地修習三昧。散亂心的人尚且不能獲得世間的經書、工藝等利益，更何況能獲得出世間的利益。所以要知道，一切世間和出世間的利益，都是因為有定心才能獲得。而且一切美好善良都源於正智，一切卑劣醜惡都源於邪智。如經中所說，無明（Avidya，無知）為首，無慚愧之心跟隨，從而產生一切惡行。以光明（Vidya，明智）為首，慚愧之心跟隨，從而產生一切善行。而三昧是正智慧的因，所以要知道一切美好善良都因三昧而生。因此，應當勤奮精進地修習三昧。
定相品第一百五十六
問：你說心住於一處是三昧的特徵。那麼三昧與心是一還是異？答：三...
【English Translation】 English version Chapter One Hundred and Fifty-Five: The Cause of Samadhi in the Treatise on the Aggregates of the Truth of the Path
The commentator says: Now we are discussing the Truth of the Path (Dukkha-nirodha-gamini-patipada-ariya-sacca). The Truth of the Path refers to the Noble Eightfold Path, namely Right View to Right Concentration. These eight noble paths can be briefly summarized into two aspects: the first is Samadhi (concentration) and its associated factors, and the second is wisdom (Prajna). Now we will discuss Samadhi.
Question: What are the characteristics of Samadhi? Answer: The characteristic of Samadhi is the mind abiding in one place. Question: How can the mind abide in one place? Answer: By repeatedly practicing with a certain object, the mind can abide there. If one does not practice frequently, the mind will quickly leave. Question: How should one practice? Answer: Practice with whatever one enjoys practicing. Question: How can one generate a joyful mind for practice? Answer: The heaviness of body and mind is called suffering. By relying on the Dharma to remove the heaviness of body and mind, one can generate joy. Question: How does one generate Passaddhi (tranquility)? Answer: Because of joy, the body and mind become harmonious and comfortable. Question: How does one generate Piti (joy)? Answer: It arises from the mind being delighted by recollecting the Three Jewels (Buddha, Dharma, Sangha) and hearing the Dharma. Question: How can the mind be delighted? Answer: It arises from purely upholding the precepts, without any regret in the mind.
Question: The cause of Samadhi has already been explained. Now, what is Samadhi the cause of? Answer: It is the cause of Yathabhutananadassana (seeing things as they really are). Yathabhutananadassana refers to Sunyata-jnana (wisdom of emptiness). As it is said in the sutras, if a practitioner thus gathers their mind, purifies their mind, removes the defilements covering their mind, and makes their mind abide without wavering, then they can truly know the Dukkha-ariya-sacca (Truth of Suffering), the Dukkha-samudaya-ariya-sacca (Truth of the Origin of Suffering), the Dukkha-nirodha-ariya-sacca (Truth of the Cessation of Suffering), and the Dukkha-nirodha-gamini-patipada-ariya-sacca (Truth of the Path to the Cessation of Suffering). Therefore, those who wish to attain Yathabhutananadassana should diligently and vigorously cultivate Samadhi. Those with scattered minds cannot even obtain worldly benefits such as knowledge of scriptures and crafts, let alone attain supramundane benefits. Therefore, know that all worldly and supramundane benefits are obtained through a concentrated mind. Moreover, all that is wonderful and good arises from right wisdom, and all that is base and evil arises from wrong wisdom. As it is said in the sutras, ignorance (Avidya) is the leader, followed by lack of shame and remorse, giving rise to all evil deeds. With enlightenment (Vidya) as the leader, followed by shame and remorse, all good deeds arise. And Samadhi is the cause of right wisdom, so know that all that is wonderful and good arises from Samadhi. Therefore, one should diligently and vigorously cultivate Samadhi.
Chapter One Hundred and Fifty-Six: The Characteristics of Samadhi
Question: You say that the mind abiding in one place is the characteristic of Samadhi. Then, are Samadhi and the mind one or different? Answer: Samadhi...
昧與心不異。有人說。三昧與心異。心得三昧則住一處。雖有此言是義不然。若心得三昧。能于緣中住者。是三昧亦住緣中。亦應更因餘三昧住。如是無窮是事不可。若是三昧自然住者。心亦如是。不應因三昧住。是故若言三昧異心於義無益。又受想等諸心數法。亦于緣中住。此復更因何法故住。是事應說。若受想等各有三昧。即同先過。又經中但說一心是三昧相。不說心得三昧故住。故知不然。又言一心則不明余法。如先說。隨心樂處於此緣住。當知心邊無別三昧。隨心久住名為三昧。問曰。是三昧為有漏。為無漏。答曰。三昧二種。有漏無漏。世間諸禪定是有漏。入法位時諸三昧名無漏。所以者何。是時名為如實知見。爾時二種亦名三昧。亦名為慧。攝心故名三昧。如實知故名慧。攝心有三種。善不善無記。是中以善攝心為三昧。非不善無記。此三昧亦有二種。一是解脫因。一非解脫因。解脫因者名為定根。有論師言。但無漏定名為定根。是語不然。若有漏無漏能為解脫因者。皆名定根。是三昧隨住緣故分別三種。小大無量。心少時住。若見小緣是為小。餘二亦爾。又隨時故有三種相。制相發相舍相。心退沒時應用發相。心掉動時應用制相。心調適時應用舍相。如金師治金或炙或漬或時舍置。若常炙則消。常漬則
【現代漢語翻譯】 現代漢語譯本 『昧』（指三昧，即禪定）與『心』（指意識）沒有區別。有人說：『三昧』與『心』是不同的。『心』獲得『三昧』就能安住於一處。雖然有這種說法，但道理並非如此。如果『心』獲得『三昧』，能夠安住于所緣境中，那麼這個『三昧』也應該安住于所緣境中，也應該再依靠其他的『三昧』來安住，這樣無窮無盡是不可能的。如果這個『三昧』是自然安住的，那麼『心』也應該是這樣，不應該依靠『三昧』來安住。所以，如果說『三昧』與『心』不同，在道理上是沒有益處的。而且，『受』、『想』等各種心所法，也是安住于所緣境中的，那麼這些心所法又依靠什麼法來安住呢？這件事應該說清楚。如果『受』、『想』等各有各的『三昧』，那就和之前的過失一樣了。而且，經典中只說『一心』是『三昧』的相，沒有說『心』獲得『三昧』才能安住，所以知道這種說法是不對的。而且，說『一心』就不能明瞭其他的法，就像之前所說的那樣，隨『心』所樂意地安住于這個所緣境中，應當知道『心』的旁邊沒有其他的『三昧』，隨『心』長久地安住就叫做『三昧』。 問：這個『三昧』是有漏的還是無漏的？ 答：『三昧』有兩種：有漏和無漏。世間的各種禪定是有漏的，進入法位時的各種『三昧』叫做無漏。為什麼呢？因為這時叫做如實知見。這時兩種（指三昧和慧）也叫做『三昧』，也叫做『慧』。收攝『心』的緣故叫做『三昧』，如實知見的緣故叫做『慧』。收攝『心』有三種：善、不善、無記。其中以善來收攝『心』叫做『三昧』，不是不善和無記。這個『三昧』也有兩種：一種是解脫的因，一種不是解脫的因。解脫的因叫做『定根』。有論師說：只有無漏的禪定才叫做『定根』。這種說法是不對的。如果有漏和無漏都能成為解脫的因，都叫做『定根』。這個『三昧』隨著所安住的所緣境而分為三種：小、大、無量。『心』在少量的時間裡安住，如果見到小的所緣境，這就是小。其餘兩種也是這樣。而且隨著時間的不同，有三種相：制相、發相、舍相。『心』退沒的時候，應該用發相。『心』掉動的時候，應該用制相。『心』調和適宜的時候，應該用舍相。就像金匠冶煉金子，或者燒烤，或者浸漬，或者暫時放置。如果經常燒烤就會熔化，經常浸漬就會
【English Translation】 English version 『Samadhi』 (concentration) is not different from 『mind』 (consciousness). Some say: 『Samadhi』 is different from 『mind』. 『Mind』 attaining 『Samadhi』 can abide in one place. Although there is this saying, the principle is not so. If 『mind』 attains 『Samadhi』 and can abide in the object of focus, then this 『Samadhi』 should also abide in the object of focus, and should also rely on other 『Samadhis』 to abide. Such endlessness is impossible. If this 『Samadhi』 abides naturally, then 『mind』 should also be like this, and should not rely on 『Samadhi』 to abide. Therefore, if it is said that 『Samadhi』 is different from 『mind』, it is of no benefit in principle. Moreover, mental functions such as 『feeling』, 『perception』, etc., also abide in the object of focus. Then, what dharma do these mental functions rely on to abide? This matter should be explained clearly. If 『feeling』, 『perception』, etc., each has its own 『Samadhi』, then it is the same as the previous fault. Moreover, the sutras only say that 『one-pointedness of mind』 is the characteristic of 『Samadhi』, and do not say that 『mind』 attains 『Samadhi』 in order to abide. Therefore, it is known that this saying is incorrect. Moreover, saying 『one-pointedness of mind』 means that other dharmas cannot be understood, just as it was said before, abiding in this object of focus as the 『mind』 pleases. It should be known that there is no separate 『Samadhi』 beside the 『mind』. Abiding for a long time with the 『mind』 is called 『Samadhi』. Question: Is this 『Samadhi』 defiled (with outflows) or undefiled (without outflows)? Answer: 『Samadhi』 is of two types: defiled and undefiled. The various worldly meditations are defiled. The various 『Samadhis』 when entering the stage of dharma are called undefiled. Why? Because at this time it is called knowing and seeing things as they really are. At this time, both (referring to Samadhi and wisdom) are also called 『Samadhi』 and also called 『wisdom』. Because of gathering the 『mind』, it is called 『Samadhi』; because of knowing things as they really are, it is called 『wisdom』. There are three types of gathering the 『mind』: wholesome, unwholesome, and neutral. Among these, using wholesomeness to gather the 『mind』 is called 『Samadhi』, not unwholesomeness and neutrality. This 『Samadhi』 is also of two types: one is the cause of liberation, and one is not the cause of liberation. The cause of liberation is called 『root of concentration』. Some teachers say: Only undefiled concentration is called 『root of concentration』. This saying is incorrect. If both defiled and undefiled can be the cause of liberation, they are both called 『root of concentration』. This 『Samadhi』 is divided into three types according to the object of focus it abides in: small, large, and immeasurable. The 『mind』 abides for a small amount of time; if it sees a small object of focus, this is small. The other two are also like this. Moreover, according to the time, there are three characteristics: suppressing, arousing, and relinquishing. When the 『mind』 is sinking, the characteristic of arousing should be used. When the 『mind』 is agitated, the characteristic of suppressing should be used. When the 『mind』 is harmonious and appropriate, the characteristic of relinquishing should be used. It is like a goldsmith refining gold, sometimes roasting it, sometimes soaking it, and sometimes temporarily setting it aside. If it is constantly roasted, it will melt; if it is constantly soaked, it will
生。若常舍置則不調柔。行者心亦如是。若動不制則常散亂。若沒不發則復懈怠。若適不捨則還不適。又如調馬。若疾則制。若遲則策。若調則舍。行者調心亦復如是。又此三昧有三種方便。入定方便。住定方便。起定方便。如法入定是入定方便。在定不動是住定方便。如法起定是起定方便。問曰。云何得此三種方便。答曰。行者取自心相。如是制如是發如是舍。則能入定住。出亦爾。問曰。但直取定何用方便。答曰。若不生此三種方便。則有過咎。不得隨意。欲入則起。欲起還入。有此等過。又以利為損以損為利。如見少凈色及少光明。謂得大利。若念無常苦空等心不得樂。反謂為損。問曰。行者何故或有得定或不得耶。答曰。得定因緣有四。一今世勤習。二前身有緣。三善取定相。四聞隨定法。又修定四種。一常勤習而不一心行。二一心行而不常修習。三亦常修習。亦一心行。四不常習不一心行。又有四種。有多善少慧。有少善多慧。有多善多慧。有少善少慧。於此中第三行者必能得定。第四必不能得。第一第二若調等則得。
三三昧品第一百五十七
問曰。經中說三三昧。一分修三昧。共分修三昧。聖正三昧。何者是耶。答曰。一分修者。若修定不修慧。或修慧不修定。共分修者。若修定亦修慧。
【現代漢語翻譯】 現代漢語譯本： 生。如果總是放任不管，心就不會調順柔和。修行者的心也是這樣。如果躁動而不加以控制，就會常常散亂；如果沉沒而不啓發，就會變得懈怠；如果舒適而不捨棄，就會回到不舒適的狀態。又像調馬一樣，如果馬跑得太快就加以控制，如果跑得太慢就鞭策它，如果調順了就放任它。修行者調伏自己的心也是這樣。此外，這種三昧有三種方便：入定方便、住定方便、起定方便。如法進入禪定是入定方便，在禪定中不動是住定方便，如法從禪定中出來是起定方便。 問：如何才能獲得這三種方便？ 答：修行者觀察自己的心相，像這樣控制，像這樣啓發，像這樣捨棄，就能入定、住定。出定也是這樣。問：只是直接入定，為什麼要用方便呢？答：如果不生起這三種方便，就會有過失，不能隨心所欲。想入定的時候反而出定，想出定的時候反而入定，就會有這些過失。又會把有利的當成有害的，把有害的當成有利的。例如，見到少許清凈的顏色或少許光明，就認為得到了大利益；如果憶念無常、苦、空等道理，心裡不快樂，反而認為是損失。 問：修行者為什麼有時能得定，有時不能得定呢？ 答：得定的因緣有四種：一是今生勤奮修習，二是前世有善緣，三是善於把握禪定的相狀，四是聽聞並隨順禪定的方法。修定又有四種情況：一是常常勤奮修習，但不一心專注；二是一心專注，但不常常修習；三是既常常修習，又一心專注；四是不常常修習，也不一心專注。還有四種人：有多的善根，少的智慧；有少的善根，多的智慧；有多的善根，多的智慧；有少的善根，少的智慧。在這四種人中，第三種修行者必定能夠得定，第四種必定不能得定，第一種和第二種如果能調和均衡，就能得定。
三三昧品第一百五十七
問：經中說有三種三昧：一分修三昧、共分修三昧、聖正三昧。這三種三昧指的是什麼？ 答：一分修三昧是指，如果只修禪定而不修智慧，或者只修智慧而不修禪定。共分修三昧是指，如果既修禪定也修智慧。
【English Translation】 English version: If it is constantly left unattended, it will not be tamed and gentle. The mind of a practitioner is also like this. If it is agitated and not controlled, it will often be scattered; if it is submerged and not aroused, it will become懈怠 (xiè dài, lax); if it is comfortable and not relinquished, it will return to a state of discomfort. It is also like taming a horse: if it runs too fast, restrain it; if it runs too slow, urge it on; if it is tamed, let it go. A practitioner tames his mind in the same way. Furthermore, this Samadhi has three kinds of skillful means: the skillful means of entering Samadhi, the skillful means of abiding in Samadhi, and the skillful means of arising from Samadhi. Entering Samadhi according to the Dharma is the skillful means of entering Samadhi; remaining still in Samadhi is the skillful means of abiding in Samadhi; arising from Samadhi according to the Dharma is the skillful means of arising from Samadhi. Question: How can one obtain these three kinds of skillful means? Answer: The practitioner observes the characteristics of his own mind, controlling it in this way, arousing it in this way, and relinquishing it in this way, then he can enter Samadhi and abide in it. Arising from Samadhi is also the same. Question: Why use skillful means when one can directly enter Samadhi? Answer: If these three kinds of skillful means are not generated, there will be faults, and one will not be able to do as one pleases. When one wants to enter Samadhi, one will arise from it instead; when one wants to arise from Samadhi, one will enter it instead. There will be such faults. Furthermore, one will take what is beneficial as harmful, and what is harmful as beneficial. For example, seeing a little pure color or a little light, one thinks one has obtained great benefit; if one recollects impermanence, suffering, emptiness, etc., and one's mind is not happy, one thinks it is a loss instead. Question: Why is it that sometimes a practitioner can attain Samadhi, and sometimes he cannot? Answer: There are four conditions for attaining Samadhi: first, diligent practice in this life; second, having good affinities from previous lives; third, being good at grasping the characteristics of Samadhi; and fourth, hearing and following the methods of Samadhi. There are also four kinds of practice: first, constantly diligent practice but without single-mindedness; second, single-mindedness but without constant practice; third, both constant practice and single-mindedness; and fourth, neither constant practice nor single-mindedness. There are also four kinds of people: those with much good and little wisdom; those with little good and much wisdom; those with much good and much wisdom; and those with little good and little wisdom. Among these, the third kind of practitioner will surely be able to attain Samadhi, the fourth kind will surely not be able to attain it, and the first and second kinds, if they can be balanced, will be able to attain it.
Chapter One Hundred and Fifty-Seven on the Three Samadhis
Question: The Sutras speak of three Samadhis: the One-Sided Cultivation Samadhi, the Shared Cultivation Samadhi, and the Holy Right Samadhi. What are these? Answer: The One-Sided Cultivation Samadhi refers to cultivating only Samadhi without cultivating wisdom, or cultivating only wisdom without cultivating Samadhi. The Shared Cultivation Samadhi refers to cultivating both Samadhi and wisdom.
是世間三昧。在暖等法中。聖正三昧者。若入法位能證滅諦。則名聖正。何以知之。如長老比丘說行者以定修心。因慧能遮煩惱。以慧修心。因定能遮煩惱。以定慧修心因性得解脫性。謂斷性離性滅性。又若定慧一時具足。故名聖正。如以定慧得解脫名俱解脫。問曰。有人言。一分修者。若因三昧能見光明。不見諸色。若見諸色不見光明。共分修者。謂能見色亦見光明。聖正者。謂學無學所得三昧。是事云何。答曰。無有經說。唯見光明而不見色。經中但說我本曾見光明亦見諸色。今失光明亦不見色。又汝應說因緣。何故能見光明而不見色。如是等故汝說非也。問曰。又經中說三三昧空無相無愿。是三三昧云何差別。答曰。若行者不見眾生。亦不見法。是名為空。如是空中無相可取。此空即是無相。空中無所愿求。是空即名無愿。是故此三一義。問曰。若爾何故說三。答曰。是空之能。謂應修空。修空得利謂不見相不見相故無相。無相故不願。不願故不受身。不受身故脫一切苦。如是等利皆以修空故得。是故說三。問曰。有論師言。若三昧以空無我行。是名為空。若行無常苦因集生緣道如行出。是名無愿。若行滅正妙離。是名無相。是事云何。答曰。汝言行無常苦名無愿者。此則不然。所以者何。佛常自說。若無常即
【現代漢語翻譯】 現代漢語譯本 這是世間的三昧（Samadhi，禪定）。在暖位等修行階段中，聖正三昧是指，如果進入法位（Dharmasthiti，證法的階段）能夠證得滅諦（Nirodha Satya，寂滅的真理），就稱為聖正。為什麼這樣說呢？如同長老比丘所說，修行者通過禪定來修習心，憑藉智慧能夠遮蔽煩惱；通過智慧來修習心，憑藉禪定能夠遮蔽煩惱；通過禪定和智慧來修習心，因為本性而獲得解脫的性質，也就是斷絕的性質、遠離的性質、寂滅的性質。而且，如果禪定和智慧同時具備，所以稱為聖正。如同通過禪定和智慧獲得解脫，稱為俱解脫（Ubhagatas），即定慧雙解脫。 有人問：『有人說，一部分修習的人，如果因為三昧能夠見到光明，卻見不到諸色；如果見到諸色，卻見不到光明。共同修習的人，是指能夠見到色也見到光明。聖正，是指有學（Sekha，還在學習的聖者）和無學（Asekha，已經完成學習的聖者）所獲得的三昧。』這件事是怎樣的呢？回答說：沒有經典這樣說，只見到光明而見不到色。經典中只是說，我本來曾經見到光明也見到諸色，現在失去光明也見不到色。而且你應該說明因緣，為什麼能夠見到光明而見不到色。像這樣，所以你說的不是正確的。 有人問：『而且經典中說有三種三昧，即空（Sunyata）、無相（Animitta）、無愿（Apranihita）。這三種三昧有什麼差別呢？』回答說：如果修行者不見眾生，也不見法，這稱為空。像這樣的空中沒有相可以執取，這個空就是無相。在空中沒有所愿求，這個空就稱為無愿。所以這三者意義相同。 有人問：『如果這樣，為什麼說三種呢？』回答說：這是空的作用。就是要修習空，修習空得到利益，就是不見相，不見相的緣故就是無相，無相的緣故就沒有愿求，沒有愿求的緣故就不接受身，不接受身的緣故就脫離一切苦。像這樣的利益都是因為修習空而得到的，所以說三種。 有人問：『有論師說，如果三昧以空無我（Anatta）來修行，這稱為空。如果修行無常（Anicca）、苦（Dukkha），因為集（Samudaya）而生，緣（Paticcasamuppada）和道（Magga）也像這樣修行而出，這稱為無愿。如果修行滅（Nirodha）、正、妙、離，這稱為無相。』這件事是怎樣的呢？回答說：你說修行無常、苦稱為無愿，這是不對的。為什麼呢？佛經常自己說，如果無常即
【English Translation】 English version This is worldly Samadhi (concentration). Among the stages of practice such as the 'warming' stage, 'noble and correct' Samadhi refers to the state where, upon entering the stage of Dharma-abiding (Dharmasthiti), one is able to realize Nirodha Satya (the truth of cessation), and this is called 'noble and correct'. How do we know this? As the elder Bhikkhu said, a practitioner cultivates the mind through Samadhi, and through wisdom, is able to obstruct afflictions; through wisdom, one cultivates the mind, and through Samadhi, is able to obstruct afflictions; through Samadhi and wisdom, one cultivates the mind, and because of inherent nature, attains the nature of liberation, which is the nature of severance, the nature of detachment, and the nature of cessation. Moreover, if Samadhi and wisdom are simultaneously present, it is called 'noble and correct'. Just as one attains liberation through Samadhi and wisdom, it is called Ubhayatobhāga-vimutta (liberation in both ways), meaning liberation through both concentration and wisdom. Someone asked: 'Some say that those who cultivate partially, if through Samadhi they can see light but not forms, or if they see forms but not light. Those who cultivate jointly are those who can see both forms and light. 'Noble and correct' refers to the Samadhi attained by those who are still learning (Sekha, trainees) and those who have completed learning (Asekha, no more training needed).' What is the matter with this? The answer is: No sutra says that one only sees light and not forms. The sutras only say that I originally saw both light and forms, but now I have lost the light and cannot see forms either. Moreover, you should explain the causes and conditions, why one can see light but not forms. Therefore, what you say is not correct. Someone asked: 'Moreover, the sutras say that there are three Samadhis: emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita). What are the differences between these three Samadhis?' The answer is: If a practitioner does not see sentient beings and does not see dharmas, this is called emptiness. In such emptiness, there is no sign to grasp, and this emptiness is signlessness. In emptiness, there is nothing to wish for, and this emptiness is called wishlessness. Therefore, these three have the same meaning. Someone asked: 'If that is the case, why are there three?' The answer is: This is the function of emptiness. It is to cultivate emptiness, and the benefit of cultivating emptiness is not seeing signs. Because of not seeing signs, it is signlessness. Because of signlessness, there is no wish. Because of no wish, one does not receive a body. Because of not receiving a body, one is liberated from all suffering. Such benefits are all obtained through cultivating emptiness, so there are three. Someone asked: 'Some teachers say that if Samadhi is practiced with emptiness and no-self (Anatta), it is called emptiness. If one practices impermanence (Anicca), suffering (Dukkha), because of arising from accumulation (Samudaya), and the path (Magga) also emerges through dependent origination (Paticcasamuppada), it is called wishlessness. If one practices cessation (Nirodha), correctness, subtlety, and detachment, it is called signlessness.' What is the matter with this? The answer is: You say that practicing impermanence and suffering is called wishlessness, but this is not correct. Why? The Buddha often said himself, if impermanence is
是苦。若苦即是無我。知無我則不復愿。故知亦以空故不願。若說行因集生緣名無愿者。此或可爾。所以者何。經中說。見所有生相皆是滅相。則生厭離。又道中不應有無願行。所以者何。愿是愛分。如經說上中下愿道中不生貪愛。是故不應有無願行。又經中說。五陰滅故名滅。當知隨無五陰。是名為空。空即是滅。是中無愿以愛身故愿。故知此三一義不應差別。問曰。又經中說三三昧。空空無愿無愿無相無相。何者是耶。答曰。以空見五陰空。更以一空能空此空。是名空空。以無愿厭患五陰。更以無愿厭此無愿。是名無愿無愿。以無相見五陰寂滅。更以無相不取無相。是名無相無相。問曰。有論師言。是三三昧名有漏。是事云何。答曰。此非有漏。所以者何。是時無漏能使故。又此三昧於空等勝。云何當是有漏。問曰。若空等三三昧。實是智慧。何故名三昧耶。答曰。諸三昧差別故。又三昧能生如實知見。故名三昧。果中說因故。問曰。有論師言。是空空等三三昧。但無學人得非餘人。是事云何。答曰。學人亦應得。所以者何。行者應證有漏無漏一切法滅。是故學人亦應當證無漏法滅。
四修定品第一百五十八
有修定為現在樂。有修定為知見。有修定為慧分別。有修定為漏盡。若三昧能得現在樂。謂
【現代漢語翻譯】 現代漢語譯本：是苦。如果苦就是無我（沒有自我），知道無我就不會再有願望。所以知道也是因為空（sunyata，空性）的緣故而沒有願望。如果說因為行為的因、聚集、產生條件而稱為無愿，這或許可以。為什麼呢？經中說，見到所有產生之相都是滅亡之相，就會產生厭離。而且在道中不應該有無願行。為什麼呢？愿是愛的組成部分。如經中所說，上、中、下愿在道中不產生貪愛。所以不應該有無願行。又經中說，五陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）滅亡的緣故稱為滅。應當知道隨著沒有五陰，這稱為空，空就是滅。這裡面沒有愿，因為愛身而產生願望。所以知道這三者意義相同，不應該有差別。問：又經中說三種三昧（samadhi，禪定），空空三昧、無愿無愿三昧、無相無相三昧，這是什麼意思呢？答：用空來觀察五陰是空，再用一個空來空掉這個空，這稱為空空。用無愿來厭患五陰，再用無愿來厭患這個無愿，這稱為無愿無愿。用無相來觀察五陰是寂滅，再用無相來不執取無相，這稱為無相無相。問：有論師說，這三種三昧是有漏的，這件事怎麼樣呢？答：這不是有漏的。為什麼呢？因為這時無漏（anasrava，沒有煩惱）能夠起作用。而且這三種三昧比空等更殊勝，怎麼會是有漏的呢？問：如果空等三種三昧，確實是智慧，為什麼稱為三昧呢？答：因為各種三昧有差別。而且三昧能夠產生如實的知見，所以稱為三昧。這是在果中說因。問：有論師說，這空空等三種三昧，只有無學（arhat，阿羅漢）的人才能得到，其他人不能得到，這件事怎麼樣呢？答：學人（saiksa，還在學習的人）也應該能得到。為什麼呢？修行者應該證得有漏、無漏一切法的滅盡。所以學人也應當證得無漏法的滅盡。 四修定品第一百五十八 有修定是爲了現在的快樂，有修定是爲了知見，有修定是爲了智慧的分別，有修定是爲了漏盡（asravaksaya，斷絕煩惱）。如果三昧能夠得到現在的快樂，就是說...
【English Translation】 English version: It is suffering. If suffering is non-self (anatta), knowing non-self, one will no longer have desires. Therefore, knowing is also without desire because of emptiness (sunyata). If it is said that because of the cause of action, accumulation, and arising conditions, it is called non-desire, this may be so. Why? The sutra says that seeing all arising appearances are appearances of cessation, then aversion arises. Moreover, in the path, there should be no action of non-desire. Why? Desire is a component of love. As the sutra says, upper, middle, and lower desires do not generate greed and love in the path. Therefore, there should be no action of non-desire. Also, the sutra says that the extinction of the five skandhas (constituents of individual existence, namely form, feeling, perception, mental formations, and consciousness) is called extinction. It should be known that following the absence of the five skandhas, this is called emptiness, and emptiness is extinction. There is no desire here because of the desire arising from the loving body. Therefore, it is known that these three have the same meaning and should not be differentiated. Question: Also, the sutra says about the three samadhis (meditative states), the emptiness of emptiness samadhi, the non-desire of non-desire samadhi, and the signlessness of signlessness samadhi, what are these? Answer: Using emptiness to observe that the five skandhas are empty, and then using one emptiness to empty this emptiness, this is called the emptiness of emptiness. Using non-desire to be disgusted with the five skandhas, and then using non-desire to be disgusted with this non-desire, this is called the non-desire of non-desire. Using signlessness to observe that the five skandhas are quiescent, and then using signlessness to not grasp signlessness, this is called the signlessness of signlessness. Question: Some teachers say that these three samadhis are with outflows (sāsrava), how is this? Answer: This is not with outflows (anasrava). Why? Because at this time, the without outflows is able to function. Moreover, these three samadhis are more superior than emptiness, etc., how could they be with outflows? Question: If the three samadhis of emptiness, etc., are indeed wisdom, why are they called samadhis? Answer: Because various samadhis have differences. Moreover, samadhi can generate true knowledge and vision, so it is called samadhi. This is speaking of the cause in the result. Question: Some teachers say that these three samadhis of emptiness of emptiness, etc., can only be attained by those who are beyond learning (arhat), and not by others, how is this? Answer: Those who are still learning (saiksa) should also be able to attain them. Why? Practitioners should realize the extinction of all dharmas, with and without outflows. Therefore, those who are still learning should also realize the extinction of dharmas without outflows. Chapter One Hundred and Fifty-Eighth on Four Cultivations of Samadhi Some cultivate samadhi for present happiness, some cultivate samadhi for knowledge and vision, some cultivate samadhi for the discrimination of wisdom, and some cultivate samadhi for the exhaustion of outflows (asravaksaya). If samadhi can attain present happiness, it means...
第二禪等。何以知之。佛說第二禪。謂從三昧生喜樂為名。不為余法。如入舍衛城為飯食故。問曰。初禪亦有喜樂。何故不說有現樂耶。答曰。初禪雜諸覺觀。能散心故不說現樂。問曰。第二禪亦有喜等能亂心法。何故名樂。答曰。先滅諸覺深攝心。故說喜等為樂。但以行苦故一切名苦。又初禪中苦粗。二禪等中苦細。苦細故得名為樂。問曰。第二禪等亦有後世樂行。何故但說為現在樂。答曰。如為阿阇世王說現在沙門果。又以近故說。又為破五欲樂故說現在樂。若人貪著五欲樂故。不得諸禪。為是故說。汝等若能離五欲樂。當得勝現在樂。又諸佛不讚受後身故不說后樂。又世間人。言在家人樂。非出家人。是故佛說。此是出家人現在樂也。又是四修定皆為現樂。以初受名故獨說現樂。問曰。若是四修定能成種種利。何故但說此四利耶。答曰。利有二種。世間利。出世間利。第二修定為世間利。所謂知見。知名八除入十一切入等利。見名五神通等利。所以者何。是利眼見故名為見。是事因取光明故成。故為知見。說光明相二。是出世間利。以慧分別五陰。名慧分別。故經中說。慧分別者。行者若生諸受諸覺諸想。皆能別知。別知受者謂觸因緣受。無有受者。別知覺者此計我覺。云何令無。謂分別男女等假名想。破此想
故則無諸覺。如經說。諸覺何因。所謂為想。故知但破想故則無諸覺。諸覺無故。諸受亦無。故知破假名故名慧分別。以慧分別故得漏盡。如經中說。行者觀五陰生滅相。故能證陰滅。故知一切世間出世間利皆攝在四中。問曰。有論師言。第四禪中能得阿羅漢果無礙道。名為漏盡。是事云何。答曰。是中無有差別因緣。但第四禪中無礙道名為漏盡非余。是故不然。又修定為三種利。一為現樂。二為知見。三為斷結。或說為二。如說。為畢竟盡故。善清凈故。生死盡故。分利種種性故。是有眼者說道。是中前三說斷。后一說知。佛於此中不說現樂。◎
◎四無量定品第一百五十九
慈悲喜捨。慈名與瞋相違善心。如善知識為善知識常求利安。行者亦爾。為一切眾生常求安樂。是故此人與一切眾生為善知識。問曰。何謂善知識相。答曰。常相為求今世後世利益安樂。終不相違求無益事。行者亦爾。但為眾生求安樂事。不求非安樂事。悲名與惱相違慈心。所以者何。亦為眾生求安樂故。問曰。瞋惱有何差別。答曰。心中生瞋念。欲撾打害此眾生。從瞋起身口業。則名為惱。又瞋為惱因。懷瞋心者必能行惱。喜名嫉妒相違慈心。妒名見他好事心不忍則生嫉恚。行者見一切眾生得增益事生大歡喜。如自得利。問曰。
【現代漢語翻譯】 現代漢語譯本 因此，如果滅除了『想』，那麼所有的『覺』（感覺）也就不存在了。正如經文所說：『諸覺』（各種感覺）是因什麼而產生的呢？ 答案是：因為『想』。所以，我們知道，僅僅是破除了『想』，那麼所有的『覺』（感覺）也就不存在了。『諸覺』（各種感覺）不存在了，那麼『諸受』（各種感受）也就不存在了。因此，我們知道，破除假名（虛假的概念）就叫做『慧分別』（智慧的辨別）。通過『慧分別』（智慧的辨別），就能證得『漏盡』（煩惱的止息）。正如經文中所說，修行者觀察五陰（色、受、想、行、識）的生滅相，因此能夠證得五陰的滅盡。所以，我們知道，一切世間和出世間的利益都包含在這四種（智慧）之中。 有人問：有論師說，在第四禪中能夠證得阿羅漢果，並且獲得無礙道，這就叫做『漏盡』（煩惱的止息）。這是怎麼回事呢？回答說：這其中並沒有什麼差別的原因。只是在第四禪中的無礙道才叫做『漏盡』（煩惱的止息），而不是其他的（禪定）。所以這種說法是不對的。而且，修習禪定有三種利益：一是獲得現世的快樂，二是獲得知見，三是斷除煩惱。或者說有兩種利益，正如經文所說：爲了徹底的止息（煩惱），爲了完全的清凈，爲了生死（輪迴）的止息，爲了利益的種種特性，有智慧的人這樣說道。這裡面，前面三種是說斷除（煩惱），後面一種是說獲得知見。佛陀在這裡面沒有說獲得現世的快樂。 四無量定品第一百五十九 慈、悲、喜、舍。『慈』（Metta）是指與嗔恨心相反的善良心。就像善知識（Kalyana-mittata）總是為善知識尋求利益和安樂一樣，修行者也是這樣，總是為一切眾生尋求安樂。因此，這個人與一切眾生都是善知識（Kalyana-mittata）。有人問：什麼是善知識（Kalyana-mittata）的相狀呢？回答說：總是互相為對方尋求今世和後世的利益和安樂，最終不會互相違背，尋求沒有利益的事情。修行者也是這樣，只是為眾生尋求安樂的事情，不尋求非安樂的事情。『悲』（Karuna）是指與惱怒心相反的慈心。為什麼這樣說呢？也是爲了眾生尋求安樂的緣故。有人問：嗔恨和惱怒有什麼差別呢？回答說：心中生起嗔恨的念頭，想要捶打和傷害這個眾生，從嗔恨而起身口業，這就叫做惱怒。而且，嗔恨是惱怒的原因。懷有嗔恨心的人必定會做出惱怒的行為。『喜』（Mudita）是指與嫉妒心相反的慈心。嫉妒是指看到他人有好事，心中不能忍受，於是產生嫉妒和憤怒。修行者看到一切眾生得到增益的事情，生起極大的歡喜，就像自己得到利益一樣。有人問：
【English Translation】 English version Therefore, if there are no 'thoughts', then all 'perceptions' will not exist. As the sutra says: 'What is the cause of perceptions?' The answer is: 'Because of thoughts.' Therefore, we know that only by eliminating 'thoughts' will all 'perceptions' cease to exist. When 'perceptions' cease, then 'sensations' also cease. Therefore, we know that eliminating false names (illusory concepts) is called 'wisdom discrimination'. Through 'wisdom discrimination', one can attain 'the exhaustion of outflows' (the cessation of afflictions). As the sutra says, a practitioner observes the arising and ceasing of the five skandhas (form, feeling, perception, mental formations, and consciousness), and thus can realize the cessation of the skandhas. Therefore, we know that all worldly and supramundane benefits are contained within these four (wisdoms). Someone asks: Some teachers say that in the fourth dhyana (meditative state), one can attain the fruit of Arhat and obtain unobstructed paths, which is called 'the exhaustion of outflows' (the cessation of afflictions). What is this about? The answer is: There is no differentiating cause in this. Only the unobstructed path in the fourth dhyana (meditative state) is called 'the exhaustion of outflows' (the cessation of afflictions), not the others (meditative states). Therefore, this statement is incorrect. Moreover, the practice of meditation has three benefits: one is to obtain present happiness, two is to obtain knowledge and vision, and three is to cut off afflictions. Or it can be said to have two benefits, as the sutra says: For the sake of complete cessation (of afflictions), for the sake of complete purity, for the sake of the cessation of birth and death (samsara), for the sake of the various characteristics of benefits, the wise ones say this. Here, the first three refer to cutting off (afflictions), and the last one refers to obtaining knowledge. The Buddha does not mention obtaining present happiness in this context. The Chapter on the Four Immeasurable Minds, One Hundred and Fifty-Ninth Loving-kindness (Metta), compassion (Karuna), sympathetic joy (Mudita), and equanimity. 'Loving-kindness' (Metta) refers to a virtuous mind that is contrary to hatred. Just as a good friend (Kalyana-mittata) always seeks the benefit and happiness of a good friend (Kalyana-mittata), so too does a practitioner, always seeking the happiness of all beings. Therefore, this person is a good friend (Kalyana-mittata) to all beings. Someone asks: What are the characteristics of a good friend (Kalyana-mittata)? The answer is: Always seeking mutual benefit and happiness in this life and the next, and ultimately not contradicting each other by seeking things that are not beneficial. The practitioner is also like this, only seeking things that bring happiness to beings, and not seeking things that do not bring happiness. 'Compassion' (Karuna) refers to a loving mind that is contrary to annoyance. Why is this so? It is also for the sake of seeking happiness for beings. Someone asks: What is the difference between anger and annoyance? The answer is: When a thought of anger arises in the mind, wanting to beat and harm this being, and physical and verbal actions arise from anger, this is called annoyance. Moreover, anger is the cause of annoyance. One who harbors anger will surely engage in annoying behavior. 'Sympathetic joy' (Mudita) refers to a loving mind that is contrary to jealousy. Jealousy refers to seeing others having good fortune, and the mind cannot bear it, thus giving rise to jealousy and anger. When a practitioner sees all beings gaining benefits, they generate great joy, as if they themselves had gained the benefit. Someone asks:
此三皆是慈耶。答曰。即是慈心差別三種。所以者何。不瞋名慈有人雖能不瞋而見苦眾生不能生悲。若能於一切眾生中。深行慈心。如人見子遭急苦惱。爾時慈心轉名為悲。或有人於他苦中能生悲心。而不能於他增益事中生歡喜心。何以知之。有人見怨賊苦尚或生悲。見子得勝己事而不能喜。行者見一切眾生得增益事。生歡喜心。如己無異。是名為喜。故知慈心差別為悲喜。問曰。何所舍故名舍。答曰。隨見怨親則慈心不等。于親則重於中不如。于怨轉薄。悲喜亦爾。是故行者欲令心等。于親舍親于怨舍怨。然後於一切眾生慈心平等。悲喜亦爾。故經中說。為斷憎愛修習舍心。問曰。若爾則無別舍心。但以心平等故名為舍。答曰。我先說慈心差別為悲喜等。又慈心以下中上法故有三種。能令此三平等。故名為舍。如說以上慈心修習二禪。問曰。以何方便得此慈心。答曰。后當說瞋恚過患。知此過患已。常修慈心。又見慈心利益功德。如經中說。行慈心者臥安覺安。不見惡夢。天護人愛不毒不兵。水火不喪。如是一切從瞋生業無如之何。聞此利益故能修習。又行者生念。我起瞋恚自受果報。非餘人受故。應不瞋而修慈心。又行者思量。我以少惡加人則自受多惡。百陪不啻。故應離惡。又經中說五種除瞋因緣。常當憶念。
【現代漢語翻譯】 現代漢語譯本 這三種都是慈嗎？回答說：『這就是慈心差別的三種形態。』為什麼這樣說呢？不嗔恨叫做慈，有人雖然能夠不嗔恨，但見到受苦的眾生卻不能生起悲憫之心。如果能對一切眾生，深深地行慈心，就像人見到自己的孩子遭遇極大的痛苦，這時慈心就轉變為悲心。或者有人對於他人的痛苦能夠生起悲心，卻不能對於他人增益的事情生起歡喜心。憑什麼知道呢？有人見到怨賊受苦尚且可能生起悲憫之心，見到自己的孩子獲得勝利超過自己反而不能歡喜。修行者見到一切眾生得到增益的事情，生起歡喜心，如同自己一樣，這叫做喜。所以知道慈心差別為悲和喜。 問：『捨棄什麼才叫做舍？』回答說：『隨著見到怨親，慈心就不平等。對於親人就重，對於一般人就不如，對於仇人就更薄。悲和喜也是這樣。』所以修行者想要使心平等，對於親人捨棄親愛，對於仇人捨棄憎恨，然後對於一切眾生慈心平等，悲和喜也是這樣。所以經中說，爲了斷除憎愛，修習舍心。 問：『如果這樣，就沒有別的舍心，只是因為心平等才叫做舍嗎？』回答說：『我先前說慈心差別為悲喜等，又慈心因為下、中、上等不同而有三種。能夠使這三種平等，所以叫做舍。』如說以上慈心修習二禪（Dhyana，禪那）。 問：『用什麼方法可以得到這種慈心？』回答說：『後面應當說嗔恚的過患，知道這些過患后，常常修習慈心。』又見到慈心的利益功德，如經中所說：『行慈心的人，睡得安穩，醒來也安穩，不會見到惡夢，有天神守護，人也愛戴，不會遭受毒害和兵器傷害，不會被水火所傷。』像這樣一切從嗔恨產生的業都奈何不了他。聽到這些利益，所以能夠修習。又修行者生起念頭，我生起嗔恚，自己承受果報，不是別人承受，所以應該不嗔恨而修慈心。又修行者思量，我以少許的惡加於他人，則自己會受到更多的惡報，百倍不止，所以應該遠離惡行。又經中說了五種去除嗔恨的因緣，常常應當憶念。
【English Translation】 English version Are these three all 慈 (Ci, loving-kindness)? The answer is: 'These are three kinds of differences in 慈心 (Ci Xin, the mind of loving-kindness).' Why is that? Not being angry is called 慈 (Ci, loving-kindness). Some people, although able to not be angry, cannot generate compassion when seeing suffering beings. If one can deeply practice 慈心 (Ci Xin, the mind of loving-kindness) towards all beings, like a person seeing their child encountering extreme suffering, at that time, the 慈心 (Ci Xin, the mind of loving-kindness) transforms into 悲 (Bei, compassion). Or some people can generate compassion for the suffering of others, but cannot generate joy for the things that benefit others. How do we know this? Some people may even generate compassion when seeing an enemy suffering, but cannot rejoice when their own child achieves victory over them. A practitioner, seeing all beings gaining beneficial things, generates joy, as if it were themselves. This is called 喜 (Xi, joy). Therefore, it is known that the differences in 慈心 (Ci Xin, the mind of loving-kindness) are 悲 (Bei, compassion) and 喜 (Xi, joy). Question: 'What is abandoned to be called 舍 (She, equanimity)?' The answer is: 'Depending on seeing enemies and relatives, the 慈心 (Ci Xin, the mind of loving-kindness) becomes unequal. It is heavy towards relatives, not as good towards ordinary people, and even thinner towards enemies. 悲 (Bei, compassion) and 喜 (Xi, joy) are also like this.' Therefore, if a practitioner wants to make the mind equal, they abandon affection for relatives and abandon hatred for enemies, and then have equal 慈心 (Ci Xin, the mind of loving-kindness) towards all beings. 悲 (Bei, compassion) and 喜 (Xi, joy) are also like this. Therefore, it is said in the scriptures that in order to cut off hatred and love, one should cultivate 舍心 (She Xin, the mind of equanimity). Question: 'If that is the case, then there is no separate 舍心 (She Xin, the mind of equanimity), but it is called 舍 (She, equanimity) because the mind is equal?' The answer is: 'I said earlier that the differences in 慈心 (Ci Xin, the mind of loving-kindness) are 悲 (Bei, compassion), 喜 (Xi, joy), etc. Also, 慈心 (Ci Xin, the mind of loving-kindness) has three types because of the lower, middle, and upper levels. Being able to make these three equal is called 舍 (She, equanimity).' It is said that one cultivates the second 禪 (Dhyana, meditative state) with the above 慈心 (Ci Xin, the mind of loving-kindness). Question: 'What method can be used to obtain this 慈心 (Ci Xin, the mind of loving-kindness)?' The answer is: 'Later, the faults of anger should be discussed. After knowing these faults, one should often cultivate 慈心 (Ci Xin, the mind of loving-kindness).' Also, seeing the benefits and merits of 慈心 (Ci Xin, the mind of loving-kindness), as it is said in the scriptures: 'A person who practices 慈心 (Ci Xin, the mind of loving-kindness) sleeps peacefully and wakes up peacefully, does not see bad dreams, is protected by gods, is loved by people, and will not suffer from poison or weapons, and will not be harmed by water or fire.' Like this, all the karma arising from anger cannot do anything to them. Hearing these benefits, one is able to cultivate it. Also, the practitioner generates the thought that if I generate anger, I will receive the consequences myself, not others, so I should not be angry but cultivate 慈心 (Ci Xin, the mind of loving-kindness). Also, the practitioner contemplates that if I inflict a little evil on others, I will receive much more evil in return, more than a hundredfold, so I should stay away from evil deeds. Also, the scriptures say that there are five causes for removing anger, which should always be remembered.
又瞋恚非是行者所宜。又當念前人利益善事。除舍惡事則瞋恚息。又當觀前人本末因緣。此人先世或為我母。懷妊生育為我勤苦。或為我父兄弟妻子。云何當瞋。又念。來世或當爲我父母兄弟。或作羅漢緣覺諸佛。云何可瞋。又見惡人以行惡故兩世受苦。是故不瞋。又深觀前人體性善惡。若惡人加惡何故生瞋。如火燒人不應瞋也。又見前人為煩惱所逼不得自在。猶如鬼著何為生瞋。又隨以何因緣修習忍辱。應念此法則瞋恚息慈心增長。忍功德者。謂行者生念。我若瞋他即為凡鄙。與彼無異。是故應忍。如佛說偈。譬如調象能堪刀箭。我亦如是。能忍諸惡。又偈說惡口罵詈。毀辱瞋恚。小人不堪。如石雨鳥。惡口罵詈。毀辱瞋恚。大人堪受。如花雨象。是故應忍。又以此惡事回為功德。以從諸惡成功德故。又行者知此眾生愚癡無識。猶如嬰兒不應瞋也。以此方便能修慈心。問曰。云何修悲。答曰。行者見諸眾生樂少苦多故生悲心。我當云何于苦眾生更加諸苦。又見眾生深貪著樂。則生念言。我今云何斷他所愿。故生悲心。又見苦眾生。以現苦故苦。見樂眾生以無常故苦。是故一切眾生皆有苦分。或早或晚無得脫者。以是因緣故生悲心。問曰。云何修喜。答曰。行者見嫉他利者是凡鄙相。是故修喜。作如是念。我應與眾生
【現代漢語翻譯】 現代漢語譯本 此外，嗔恚（chen hui, anger）不應是修行者所為。應當憶念他人所做的利益他人的善事，去除惡事，這樣嗔恚就會止息。還應當觀察他人前世今生的因緣。這個人前世或許是我的母親，懷胎生育，為我辛勤勞苦；或許是我的父親、兄弟、妻子，怎麼能生嗔恨心呢？又想，來世或許會成為我的父母兄弟，或者成為阿羅漢（Arhat, enlightened being）、緣覺（Pratyekabuddha, enlightened being who attains enlightenment alone）、諸佛（Buddhas），怎麼可以嗔恨呢？又看到惡人因為作惡而在今生來世都遭受痛苦，所以不應該嗔恨。又深入觀察他人的體性是善是惡，如果惡人作惡，為何要生嗔恨心呢？如同火燒人，不應該嗔恨火一樣。又看到他人被煩惱所逼迫，不得自在，就像被鬼附身一樣，為何要生嗔恨心呢？又應當隨順因緣修習忍辱。應當憶念這些法則，那麼嗔恚就會止息，慈心就會增長。忍辱的功德在於，修行者生起這樣的念頭：我如果嗔恨他人，就變得和平庸卑劣之人一樣，與他們沒有區別，所以應當忍耐。如佛所說偈語：『譬如調象能堪刀箭，我亦如是，能忍諸惡。』又偈語說：『惡口罵詈，毀辱嗔恚，小人不堪，如石雨鳥；惡口罵詈，毀辱嗔恚，大人堪受，如花雨象。』所以應當忍耐。又將這些惡事轉化為功德，因為從諸惡中成就功德的緣故。而且修行者知道這些眾生愚癡無識，就像嬰兒一樣，不應該嗔恨他們。用這些方法能夠修習慈心。問：如何修習悲心？答：修行者見到眾生快樂少而痛苦多，所以生起悲心。我怎麼能對痛苦的眾生再增加痛苦呢？又見到眾生深深貪戀快樂，就生起這樣的念頭：我現在怎麼能斷絕他們的願望呢？所以生起悲心。又見到痛苦的眾生，因為現在的痛苦而痛苦；見到快樂的眾生，因為無常而痛苦。因此，一切眾生都有痛苦的份，或者早或者晚，沒有誰能夠逃脫。因為這些因緣，所以生起悲心。問：如何修習喜心？答：修行者見到嫉妒他人利益的人是凡庸卑劣之相，所以修習喜心。作這樣的念頭：我應當與眾生
【English Translation】 English version Furthermore, anger (Chen Hui) is not appropriate for a practitioner. One should remember the beneficial and virtuous deeds that others have done, and eliminate evil deeds, then anger will cease. One should also observe the causes and conditions of this person in past and present lives. This person may have been my mother in a previous life, who conceived and gave birth to me, working diligently and suffering for me; or perhaps they were my father, brothers, or wife. How can I be angry? Moreover, think that in the future, they may become my parents, brothers, or sisters, or become Arhats (enlightened being), Pratyekabuddhas (enlightened being who attains enlightenment alone), or Buddhas (Buddhas). How can I be angry? Also, seeing that evil people suffer in both this life and the next because of their evil deeds, therefore, one should not be angry. Furthermore, deeply observe whether the nature of others is good or evil. If an evil person does evil, why should one be angry? It is like being burned by fire; one should not be angry at the fire. Also, seeing that others are oppressed by afflictions and cannot be free, like being possessed by a ghost, why should one be angry? One should also cultivate patience according to the causes and conditions. One should remember these principles, then anger will cease, and loving-kindness will increase. The merit of patience lies in the practitioner generating the thought: If I am angry with others, I become like a common and base person, no different from them, so I should be patient. As the Buddha said in a verse: 'Just as a trained elephant can withstand swords and arrows, so too can I endure all evils.' Another verse says: 'Abusive language, insults, and anger are unbearable for petty people, like stones raining on birds; abusive language, insults, and anger are bearable for great people, like flowers raining on elephants.' Therefore, one should be patient. Moreover, transform these evil deeds into merit, because merit is achieved from all evils. Furthermore, the practitioner knows that these beings are ignorant and without knowledge, like infants, and should not be angry with them. By these means, one can cultivate loving-kindness. Question: How does one cultivate compassion? Answer: The practitioner sees that beings have little happiness and much suffering, so compassion arises. How can I add more suffering to suffering beings? Also, seeing that beings are deeply attached to pleasure, the thought arises: How can I now cut off their desires? Therefore, compassion arises. Also, seeing suffering beings suffer because of present suffering; seeing happy beings suffer because of impermanence. Therefore, all beings have a share of suffering, sooner or later, none can escape. Because of these causes and conditions, compassion arises. Question: How does one cultivate joy? Answer: The practitioner sees that those who are jealous of the benefits of others are of a common and base nature, so joy is cultivated. Generate this thought: I should give to beings
樂。他今自得則是助我。故應生喜。又見此嫉妒空無所益。不能損他。但反自害。又如經說嫉妒之過。欲離此過故生歡喜。問曰。云何行舍。答曰。見不等心過欲令心等。是故行舍。又行者見貪恚心過。故修行舍。問曰。是無量心在何地中。答曰。皆在三界。問曰。有論師言。從三禪以上無喜根。是事云何。答曰。我不說喜心是喜根性。但為利他心喜不濁故名為喜。是四無量皆是慧性。問曰。云何于無色界有四無量心。以色相故分別眾生。彼中壞裂色相。云何當有。答曰。無色眾生亦可分別。如經中說。當作有色及無色等。又經中說。修慈極遠得遍凈報。修悲極遠得空處報。修喜極遠得識處報。修舍極遠得無所有處報。故知無色中亦有無量。問曰。一一地中有一無量心非想非非想處無耶。答曰。一切處有一切。但修上慈故生遍凈處。以諸業生相似果報故。謂求樂眾生者還得樂報。悲亦如是。由有身故多集諸苦。虛空中無色。故識處心於緣中深樂住。故舍極無所有處者。行者為想所疲惓故入無所有處。非想非非想處亦無量。但以細微不了故不說。又一切處有一切隨多故說。遍凈中慈最上故如是等。又諸禪定中四無量心受果報勝。以眾生緣故。問曰。有論師言。是四無量但緣欲界眾生。是事云何。答曰。何故不緣餘眾生耶
【現代漢語翻譯】 現代漢語譯本：快樂。如果他現在有所得，那也是在幫助我。所以應該心生歡喜。而且看到這種嫉妒毫無益處，不能傷害他人，反而會傷害自己。又如經書所說嫉妒的過患，爲了遠離這種過患，所以心生歡喜。問：如何修習舍心？答：看到不平等心的過患，想要讓心平等，所以修習舍心。修行者又看到貪慾和嗔恚心的過患，所以修行舍心。問：這四無量心在哪個界中？答：都在三界之中。問：有論師說，從三禪以上就沒有喜根了，這件事怎麼解釋？答：我不是說喜心是喜根的性質，只是爲了利益他人，心生歡喜而不混濁，所以稱為喜。這四無量心都是智慧的性質。問：如何在無色界中有四無量心？因為有色相的緣故才能分別眾生，在無色界中壞滅了色相，怎麼會有四無量心呢？答：無色界的眾生也可以分別，如經中所說，『應當作有色和無色等』。又經中說，修習慈心到了極遠之處，可以得到遍凈天的果報；修習悲心到了極遠之處，可以得到空無邊處的果報；修習喜心到了極遠之處，可以得到識無邊處的果報；修習舍心到了極遠之處，可以得到無所有處的果報。所以知道無色界中也有四無量心。問：每一地中都有一種無量心，那麼在非想非非想處沒有嗎？答：一切處都有一切，但因為修習上等的慈心，所以往生到遍凈天。因為各種業產生相似的果報。所謂追求快樂的眾生，最終還是得到快樂的果報，悲心也是如此。由於有身體的緣故，才會聚集諸多的痛苦。虛空中沒有色相，所以識無邊處的心在因緣中深深地安住。所以修習舍心到了極遠之處，就會到達無所有處，修行者因為思慮所睏倦，所以進入無所有處。非想非非想處也有無量心，但因為太細微難以明瞭，所以沒有說。而且一切處都有一切，只是隨著多數而說。遍凈天中慈心最殊勝，所以這樣說。而且各種禪定中，四無量心所受的果報殊勝，因為是緣眾生的緣故。問：有論師說，這四無量心只能緣欲界眾生，這件事怎麼解釋？答：為什麼不能緣其他眾生呢？
【English Translation】 English version: Happiness. If he now attains something, it is also helping me. Therefore, one should rejoice. Moreover, seeing that this jealousy is useless, it cannot harm others, but instead harms oneself. Furthermore, as the scriptures say about the faults of jealousy, in order to be free from this fault, one should rejoice. Question: How does one practice equanimity (upeksha)? Answer: Seeing the faults of an unequal mind and wanting to make the mind equal, therefore one practices equanimity. Furthermore, the practitioner sees the faults of greed and hatred, therefore he practices equanimity. Question: In which realm are these four immeasurable minds (catvāri apramāṇāni)? Answer: They are all in the three realms (trayo dhātavaḥ). Question: Some teachers say that there is no root of joy (prīti-indriya) from the third dhyana (third jhana) upwards. How is this explained? Answer: I do not say that the mind of joy is the nature of the root of joy, but for the sake of benefiting others, the mind is joyful and not turbid, therefore it is called joy. These four immeasurable minds are all of the nature of wisdom (prajñā). Question: How can there be four immeasurable minds in the formless realm (arūpadhātu)? Because one distinguishes sentient beings by means of form (rūpa), how can there be four immeasurable minds when form is destroyed in the formless realm? Answer: Sentient beings in the formless realm can also be distinguished, as it is said in the scriptures, 'One should practice with form and without form, etc.' Furthermore, it is said in the scriptures that cultivating loving-kindness (maitrī) to the extreme leads to the reward of the Pure Abode (Śubhakṛtsna); cultivating compassion (karuṇā) to the extreme leads to the reward of the Sphere of Infinite Space (ākāśānantyāyatana); cultivating joy (muditā) to the extreme leads to the reward of the Sphere of Infinite Consciousness (vijñānānantyāyatana); cultivating equanimity (upekṣā) to the extreme leads to the reward of the Sphere of Nothingness (ākiṃcanyāyatana). Therefore, it is known that there are also immeasurable minds in the formless realm. Question: Is there one immeasurable mind in each realm, and is there none in the Sphere of Neither Perception Nor Non-Perception (naivasaṃjñānāsaṃjñāyatana)? Answer: There is everything in every realm, but because one cultivates superior loving-kindness, one is born in the Pure Abode. Because various karmas produce similar results. Those sentient beings who seek happiness ultimately receive the reward of happiness, and so it is with compassion. Because of having a body, one accumulates many sufferings. In empty space, there is no form, therefore the mind in the Sphere of Infinite Consciousness deeply dwells in conditions. Therefore, cultivating equanimity to the extreme leads to the Sphere of Nothingness, because the practitioner is weary of thought and enters the Sphere of Nothingness. There are also immeasurable minds in the Sphere of Neither Perception Nor Non-Perception, but because they are too subtle to be understood, they are not mentioned. Moreover, there is everything in every realm, but it is spoken of according to the majority. Loving-kindness is most supreme in the Pure Abode, and so on. Furthermore, the rewards received from the four immeasurable minds are superior in the various dhyanas, because they are conditioned by sentient beings. Question: Some teachers say that these four immeasurable minds can only be conditioned by sentient beings in the desire realm (kāmadhātu). How is this explained? Answer: Why can't they be conditioned by other sentient beings?
。應說因緣。佛于無量經中說。行者慈心普覆四方上下一切眾生。色無色界眾生亦有無常敗壞墮諸惡趣。何故不緣。問曰。有論師言。但生欲界行者能現入無量。是事云何。答曰。一切處生皆能現入。問曰。若彼中生亦能現入。則福不應盡。常生彼中。答曰。如彼中亦現入禪等。諸餘善法而亦有退沒。慈等亦爾。問曰。若有此理何不速退。答曰。有如是業。雖有退因緣而不速退。如欲天等。雖有善業亦生惡道。是事亦爾。問曰。行慈三昧者。何故兵刃水火不能害耶。答曰。是善福深厚諸惡不加。亦為諸天所守護故。問曰。經說與慈俱修覺意。有漏無漏云何俱修。答曰。是慈與覺意相順。如經中說。若人一心聽法則能斷五蓋。修七覺意不可聽法。亦修覺意。又經中說。汝等比丘修習慈心。我保汝得阿那含果。慈心雖不斷結。先以慈心集諸福德智慧利。故得聖道慧。能斷諸結故。說修慈得阿那含。與慈修覺亦復如是。問曰。阿羅漢斷眾生想。云何行無量心。答曰。阿羅漢雖入慈心。不能整合慈業。以不受生故。問曰。諸佛世尊大悲云何。答曰。諸佛世尊有如是不思議智。雖知諸法畢竟空。而能行大悲深。于凡夫但不得定眾生相。問曰。悲與大悲有何差別。答曰。悲名但心憐愍。能成辦事故名大悲。所以者何。菩薩見眾生苦
【現代漢語翻譯】 現代漢語譯本 應說因緣（cause and condition）。佛在無量經中說，修行者慈悲之心普遍覆蓋四方上下一切眾生。即使色界（form realm）沒有眾生，也有無常敗壞，墮入諸惡趣（evil destinies）的可能，為什麼不緣（take as object of meditation）呢？ 問：有論師（teacher）說，只有生於欲界（desire realm）的修行者才能現入無量（attain immeasurable states of mind）。這是怎麼回事？ 答：一切處所出生的眾生都能現入。 問：如果他們也能現入，那麼福報不應該耗盡，應該常生於彼處。 答：就像他們在彼處也能現入禪定（dhyana）等其他善法，但也會有退失一樣，慈心等也是如此。 問：如果真是這樣，為什麼不迅速退失？ 答：因為有這樣的業力（karma），雖然有退失的因緣，也不會迅速退失，就像欲界天人（desire realm gods）一樣，雖然有善業，也會墮入惡道，道理是一樣的。 問：修行慈心三昧（samadhi of loving-kindness）的人，為什麼兵器、水火不能傷害呢？ 答：因為善福深厚，諸惡不能加害，也因為諸天（devas）所守護。 問：經中說與慈心一同修習覺意（factors of enlightenment），有漏（afflicted）和無漏（unafflicted）如何一同修習？ 答：這是因為慈心與覺意相互順應。如經中所說，如果人一心聽法，就能斷除五蓋（five hindrances），修習七覺意（seven factors of enlightenment）。不聽法，也能修習覺意。又經中說，『你們比丘（bhikkhus）修習慈心，我保證你們能得阿那含果（Anagamin fruit）』。慈心雖然不能直接斷除煩惱結（fetters），但先以慈心積累諸福德智慧，因此能得到聖道智慧，能斷除諸結，所以說修慈心能得阿那含果。與慈心一同修習覺意也是如此。 問：阿羅漢（Arhat）斷除了眾生相（perception of beings），如何行無量心（immeasurable minds）？ 答：阿羅漢雖然入慈心，但不能整合慈業，因為不受生（not reborn）。 問：諸佛世尊（Buddhas, World Honored Ones）的大悲心（great compassion）是怎樣的？ 答：諸佛世尊有這樣不可思議的智慧，雖然知道諸法畢竟空（all phenomena are ultimately empty），但能行大悲心，比凡夫更深，只是不得定眾生相。 問：悲心（compassion）與大悲心有什麼差別？ 答：悲心只是憐憫之心，能成辦事故名為大悲心。為什麼這麼說呢？菩薩（Bodhisattva）見到眾生苦。 English version One should speak of causes and conditions. The Buddha said in countless sutras that the practitioner's loving-kindness universally covers all beings in the four directions, above and below. Even though there are no beings in the Form Realm (Rupa-dhatu), there is impermanence, decay, and the possibility of falling into evil destinies (Durgati). Why not take them as objects of meditation? Question: Some teachers (Acharyas) say that only practitioners born in the Desire Realm (Kama-dhatu) can actually enter the immeasurable states of mind (apramana). How is this so? Answer: Beings born in all realms can actually enter them. Question: If they can also actually enter them, then their blessings should not be exhausted, and they should always be born in those realms. Answer: Just as they can also actually enter into dhyana (meditative absorption) and other virtuous practices in those realms, but they can also regress, so it is with loving-kindness and the like. Question: If this is the case, why don't they regress quickly? Answer: Because there is such karma (action), even though there are causes and conditions for regression, they do not regress quickly, just like the gods of the Desire Realm (Kama-devas), even though they have virtuous karma, they can also be born in evil destinies. The principle is the same. Question: Why are those who practice the samadhi of loving-kindness (maitri-samadhi) not harmed by weapons, water, or fire? Answer: Because their virtuous blessings are profound, and evils cannot harm them, and also because they are protected by the devas (gods). Question: The sutras say that the factors of enlightenment (bodhyanga) are cultivated together with loving-kindness. How can afflicted (sasrava) and unafflicted (anasrava) qualities be cultivated together? Answer: This is because loving-kindness and the factors of enlightenment are mutually supportive. As the sutra says, 'If a person listens to the Dharma with a focused mind, they can cut off the five hindrances (panca nivarana) and cultivate the seven factors of enlightenment (sapta bodhyanga).' Even without listening to the Dharma, one can still cultivate the factors of enlightenment. Furthermore, the sutra says, 'You bhikkhus (monks), cultivate loving-kindness, and I guarantee that you will attain the fruit of Anagamin (non-returner).' Although loving-kindness cannot directly cut off the fetters (samyojana), it first accumulates blessings and wisdom through loving-kindness, and therefore one can attain the wisdom of the Noble Path (Arya-marga), which can cut off the fetters. Therefore, it is said that cultivating loving-kindness leads to the fruit of Anagamin. Cultivating the factors of enlightenment together with loving-kindness is also the same. Question: Arhats (worthy ones) have cut off the perception of beings (sattva-samjna). How can they practice the immeasurable minds (apramana-citta)? Answer: Although Arhats enter into loving-kindness, they cannot accumulate karmic results from it, because they are not reborn (apunarbhava). Question: What is the great compassion (maha-karuna) of the Buddhas, World Honored Ones (Bhagavan)? Answer: The Buddhas, World Honored Ones, have such inconceivable wisdom that, although they know that all phenomena are ultimately empty (sarva dharma sunyata), they can practice great compassion, which is deeper than that of ordinary people, but they do not fixate on the perception of beings. Question: What is the difference between compassion (karuna) and great compassion? Answer: Compassion is simply a feeling of pity, while great compassion is able to accomplish things. Why is this so? Because Bodhisattvas (enlightenment beings) see the suffering of beings.
【English Translation】 English translation line 1 English translation line 2
。為盡此苦勤修精進。又于無量劫修習所成。故名大悲。又以智眼見眾生苦。決定發心要當除滅。故名大悲。又多所利益故名大悲。亦無障礙故名大悲。所以者何。悲心或念他惡故生障礙。大悲于種種深惡通達無礙。又悲心或有厚薄不等。一切平等故名大悲。又自捨己利但求利他。故名大悲。悲不如是。是名差別。如是慈等於佛皆名為大。但以悲能救苦。是故獨說。
五聖枝三昧品第一百六十
經中說五聖枝三昧。謂喜樂清凈心明相觀相。喜是初禪二禪喜相同故名為一枝。第三禪以離喜樂別為一枝。第四禪中清凈心名第三枝。依此三枝能生明相觀相。是明相與觀相為因。能壞裂五陰。觀五陰空故名觀相。能至泥洹故名為聖。問曰。經中說聖五智三昧。何者是耶。答曰。佛自說。行者作是念。我此三昧聖清凈。是名初智。此三昧非凡夫所近。是智者所贊是第二智。此三昧寂滅妙離故得。是第三智。此三昧現在樂后得樂報。是第四智。此三昧我一心入一心出。是第五智。佛示定中亦有智慧。非但繫心。行者修習定時若生煩惱。于中生智除此煩惱。欲令三昧為聖清凈。是名初智。聖清凈者。謂非凡夫所近。是智者所贊。非凡夫者。謂諸聖人以得智故不名凡夫。此智慧破假名。是第二智。薄諸煩惱貪等煩惱滅。故
【現代漢語翻譯】 現代漢語譯本：爲了竭盡消除這些痛苦而勤奮修行精進，又在無量劫中修習成就，所以稱為大悲（Mahākaruṇā，偉大的悲憫）。又因為以智慧之眼看到眾生的苦難，決心要消除滅盡，所以稱為大悲。又因為能利益眾多，所以稱為大悲。也因為沒有障礙，所以稱為大悲。為什麼這樣說呢？因為悲心有時會因為想到他人的惡行而產生障礙，而大悲對於種種深刻的惡行都能通達無礙。又悲心有時會有厚薄不均，而大悲對一切眾生平等對待，所以稱為大悲。又因為捨棄自己的利益，只求利益他人，所以稱為大悲。一般的悲心不如大悲，這就是差別所在。像這樣，慈（Maitrī，慈愛）等心對於佛（Buddha，覺悟者）來說都稱為大，但因為悲能救助眾生的苦難，所以單獨提出來說。
五聖枝三昧品第一百六十
經中說五聖枝三昧（Pañcaṅga-samādhi，五支定）。即喜、樂、清凈心、明相、觀相。喜是初禪（Prathama Dhyana，初禪）和二禪（Dvitīya Dhyana，二禪）的喜相同，所以稱為一枝。第三禪（Tṛtīya Dhyana，三禪）因為離開喜而有樂，所以別為一枝。第四禪（Caturtha Dhyana，四禪）中的清凈心名為第三枝。依靠這三枝能生出明相和觀相。明相和觀相是因，能破壞五陰（Pañca-skandha，構成個體存在的五種要素）。觀察五陰皆空，所以名為觀相。能到達泥洹（Nirvana，涅槃），所以名為聖。問：經中說的聖五智三昧（Pañca-jñāna-samādhi，五智定）是什麼呢？答：佛自己說，修行者這樣想：『我這個三昧是聖潔清凈的』，這名為初智。『這個三昧不是凡夫所能接近的，是智者所讚歎的』，這是第二智。『這個三昧是寂滅微妙遠離而得到的』，這是第三智。『這個三昧現在能帶來快樂，將來也能得到快樂的果報』，這是第四智。『我一心進入這個三昧，一心從這個三昧出來』，這是第五智。佛開示說，禪定中也有智慧，不是僅僅繫念。修行者修習禪定時，如果產生煩惱，就在禪定中生出智慧來去除這些煩惱，爲了使三昧成為聖潔清凈，這名為初智。聖潔清凈的意思是，不是凡夫所能接近的，是智者所讚歎的。不是凡夫的意思是，諸聖人因為得到了智慧，所以不稱為凡夫。這種智慧能破除假名，這是第二智。減少各種煩惱，貪（Lobha，貪婪）等煩惱滅盡，所以
【English Translation】 English version: To exhaustively eliminate these sufferings, one diligently cultivates with vigor, and through countless kalpas (aeons) of practice, one achieves accomplishment. Therefore, it is called Mahākaruṇā (Great Compassion). Furthermore, because one sees the suffering of sentient beings with the eye of wisdom and resolves to eradicate it, it is called Mahākaruṇā. Also, because it benefits many, it is called Mahākaruṇā. And because it is without obstruction, it is called Mahākaruṇā. Why is this so? Because compassionate thought may generate obstacles when contemplating the evils of others, but Mahākaruṇā penetrates all kinds of profound evils without obstruction. Moreover, compassionate thought may have varying degrees of intensity, while Mahākaruṇā treats all beings equally, hence it is called Mahākaruṇā. Furthermore, because one abandons self-interest and seeks only to benefit others, it is called Mahākaruṇā. Ordinary compassion is not like this; this is the difference. Thus, qualities like Maitrī (loving-kindness) are all called 'Great' when applied to the Buddha (the Awakened One), but because compassion can rescue beings from suffering, it is spoken of alone.
Chapter One Hundred and Sixty: The Samādhi of the Five Holy Branches
The sutra speaks of the Pañcaṅga-samādhi (Samadhi of the Five Holy Branches), namely joy, bliss, purity of mind, the appearance of light, and the appearance of contemplation. Joy is the same in the first dhyana (Prathama Dhyana, first meditation) and the second dhyana (Dvitīya Dhyana, second meditation), so it is called one branch. The third dhyana (Tṛtīya Dhyana, third meditation) is considered a separate branch because it is apart from joy and has bliss. In the fourth dhyana (Caturtha Dhyana, fourth meditation), purity of mind is called the third branch. Relying on these three branches, the appearance of light and the appearance of contemplation can arise. The appearance of light and the appearance of contemplation are the cause, and they can destroy the five skandhas (Pañca-skandha, the five aggregates that constitute individual existence). Observing that the five skandhas are empty is called the appearance of contemplation. Being able to reach Nirvana (Nirvana, liberation) is why it is called holy. Question: What is the Pañca-jñāna-samādhi (Samadhi of the Five Wisdoms) spoken of in the sutra? Answer: The Buddha himself said, 'The practitioner thinks, 'This samadhi of mine is holy and pure,' this is called the first wisdom. 'This samadhi is not approached by ordinary people, it is praised by the wise,' this is the second wisdom. 'This samadhi is obtained through the bliss of stillness and detachment,' this is the third wisdom. 'This samadhi brings happiness in the present and will bring a reward of happiness in the future,' this is the fourth wisdom. 'I enter this samadhi with one mind and exit this samadhi with one mind,' this is the fifth wisdom.' The Buddha revealed that there is also wisdom in samadhi, it is not merely focused attention. If a practitioner generates afflictions while practicing samadhi, they generate wisdom within the samadhi to remove these afflictions. In order to make the samadhi holy and pure, this is called the first wisdom. Holy and pure means that it is not approached by ordinary people, it is praised by the wise. Not ordinary people means that the sages are not called ordinary people because they have obtained wisdom. This wisdom can break false names, this is the second wisdom. Diminishing various afflictions, the afflictions of Lobha (greed) and others are extinguished, so
名寂滅。寂滅故妙。離諸煩惱故得名為離。得此皆是離欲道。是第三智。隨證煩惱斷。得安隱寂滅。離熱樂故名現樂后樂。現樂名離煩惱樂。后樂謂泥洹樂。是第四智。行者常行無相心。故常一心出入。是第五智。是故若未生此第五智者。應生若生即得三昧果。
六三昧品第一百六十一
問曰。經中說六三昧。有一相修為一相。有一相修為種種相。有一相修為一相種種相。種種相修亦如是。何者是耶。答曰。一相者應是禪定。禪定於一緣中一心行。故種種相應是知見。知諸法種種性故。於五陰等諸法中方便故。問曰。云何一相修為一相。答曰。若人因定還能生定者是。一相修為種種相者。若人因定能生知見者是。一相修為一相種種相者。若人因定能生禪定及五陰方便者是。種種相修亦如是。問曰。有論師言。一相修為一相者。若人因第四禪證阿羅漢果是也。一相修為種種相者。若人因第四禪證五神通者是。一相修為一相種種相者。若人因第四禪。證阿羅漢果及五神通者是。種種相修為種種相者。若人因五枝三昧。證阿羅漢果及五神通者是。餘二亦爾。是義云何。答曰。應說因緣。何故第四禪及阿羅漢果是一相五枝三昧及五神通名種種相。又五枝不可為依。五枝三昧是四禪明相觀相。云何依此得阿羅漢果。
【現代漢語翻譯】 現代漢語譯本：名為空寂滅（Nirvana）。空寂滅是精妙的，因為它遠離了各種煩惱，所以被稱為『離』。獲得這種境界都是因為修習離欲之道，這是第三種智慧。隨著證悟，煩惱斷除，獲得安穩寂滅。因為遠離熱惱而得到快樂，所以稱為現樂和后樂。現樂指的是遠離煩惱的快樂，后樂指的是涅槃（Nirvana）的快樂，這是第四種智慧。修行者常常以無相的心修行，所以能常常一心一意地出入于禪定之中，這是第五種智慧。因此，如果還沒有生起這第五種智慧，就應該努力生起；如果生起了，就能得到三昧（Samadhi）的果報。
六三昧品第一百六十一
問：經中說了六種三昧（Samadhi），有一種是以一相來修習一相，有一種是以一相來修習種種相，有一種是以一相來修習一相和種種相，以種種相來修習也是如此。這些指的是什麼呢？ 答：一相應該指的是禪定（Dhyana）。禪定是在一個所緣境中一心修行。種種相應該指的是知見，因為知見能夠了解諸法種種的性質。在五陰（Skandha）等諸法中運用方便。 問：怎樣才算是一相修習一相呢？ 答：如果有人因為禪定（Dhyana）還能生起禪定（Dhyana），這就是一相修習一相。如果有人因為禪定（Dhyana）能生起知見，這就是一相修習種種相。如果有人因為禪定（Dhyana）能生起禪定（Dhyana）以及五陰（Skandha）的方便，這就是一相修習一相和種種相。以種種相來修習也是如此。 問：有論師說，一相修習一相，指的是如果有人因為第四禪（Fourth Dhyana）而證得阿羅漢果（Arhat）。一相修習種種相，指的是如果有人因為第四禪（Fourth Dhyana）而證得五神通（Five Supernatural Powers）。一相修習一相和種種相，指的是如果有人因為第四禪（Fourth Dhyana），證得阿羅漢果（Arhat）和五神通（Five Supernatural Powers）。以種種相修習種種相，指的是如果有人因為五枝三昧（Five-Branched Samadhi），證得阿羅漢果（Arhat）和五神通（Five Supernatural Powers）。其餘兩種情況也是如此。這種說法是什麼意思呢？ 答：應該說明因緣。為什麼第四禪（Fourth Dhyana）和阿羅漢果（Arhat）是一相，而五枝三昧（Five-Branched Samadhi）和五神通（Five Supernatural Powers）被稱為種種相？而且五枝不可作為依靠。五枝三昧（Five-Branched Samadhi）是四禪（Four Dhyanas）的明相觀相。怎麼能依靠它而得到阿羅漢果（Arhat）呢？
【English Translation】 English version: It is named Nirvana (extinction). Nirvana is wonderful because it is free from all afflictions, hence it is called 'separation'. Attaining this is all due to practicing the path of detachment, which is the third wisdom. With enlightenment, afflictions are cut off, and peaceful extinction is attained. Because of being free from heat and affliction, happiness is obtained, hence it is called present happiness and subsequent happiness. Present happiness refers to the happiness of being free from afflictions, and subsequent happiness refers to the happiness of Nirvana, which is the fourth wisdom. Practitioners constantly practice with a mind of non-appearance, so they can constantly enter and exit Samadhi (concentration) with one mind, which is the fifth wisdom. Therefore, if this fifth wisdom has not yet arisen, one should strive to generate it; if it has arisen, one can obtain the fruit of Samadhi.
Chapter 161: The Six Samadhis
Question: In the scriptures, six kinds of Samadhi (concentration) are mentioned. One is to cultivate one aspect with one aspect, one is to cultivate various aspects with one aspect, one is to cultivate one aspect and various aspects with one aspect, and cultivating with various aspects is also the same. What do these refer to? Answer: One aspect should refer to Dhyana (meditation). Dhyana is practicing with one mind on one object. Various aspects should refer to knowledge and insight, because knowledge and insight can understand the various natures of all dharmas. Using skillful means in the five Skandhas (aggregates) and other dharmas. Question: How is one aspect cultivating one aspect? Answer: If someone can generate Dhyana (meditation) from Dhyana (meditation), that is one aspect cultivating one aspect. If someone can generate knowledge and insight from Dhyana (meditation), that is one aspect cultivating various aspects. If someone can generate Dhyana (meditation) and the skillful means of the five Skandhas (aggregates) from Dhyana (meditation), that is one aspect cultivating one aspect and various aspects. Cultivating with various aspects is also the same. Question: Some theorists say that one aspect cultivating one aspect refers to someone attaining Arhat (liberated being) as a result of the Fourth Dhyana (Fourth Meditation). One aspect cultivating various aspects refers to someone attaining the Five Supernatural Powers (Five Abhijñās) as a result of the Fourth Dhyana (Fourth Meditation). One aspect cultivating one aspect and various aspects refers to someone attaining Arhat (liberated being) and the Five Supernatural Powers (Five Abhijñās) as a result of the Fourth Dhyana (Fourth Meditation). Cultivating various aspects with various aspects refers to someone attaining Arhat (liberated being) and the Five Supernatural Powers (Five Abhijñās) as a result of the Five-Branched Samadhi (Five-Branched Concentration). The other two cases are also the same. What does this mean? Answer: The causes and conditions should be explained. Why are the Fourth Dhyana (Fourth Meditation) and Arhat (liberated being) considered one aspect, while the Five-Branched Samadhi (Five-Branched Concentration) and the Five Supernatural Powers (Five Abhijñās) are called various aspects? Moreover, the five branches cannot be relied upon. The Five-Branched Samadhi (Five-Branched Concentration) is the appearance of clarity and contemplation of the Four Dhyanas (Four Meditations). How can one attain Arhat (liberated being) by relying on it?
所以者何。要依一禪得阿羅漢果。又亦不應依明相得阿羅漢果。是故非也。問曰。有人說。六種入定。順入逆入逆順入順超逆超逆順超。是事云何。答曰。有論師言。行者欲趣滅盡定。故次第入出諸禪。是故不應若逆若順若逆順及超越等。五種入出得何利耶。行者欲至滅盡定。必應次第入。亦應次第起。又若得上地何故更入下地。下地刺棘。如人不復樂小兒戲又如人以巧不復樂拙。是事亦應如是。又若說超越是事不然。經中但說次第入諸禪定。行者若能超至第三。何故不能超至四五。若言力勢齊此。如人登梯。可超一桄。不能超二。此喻亦不必定。又大力人能至四桄。亦有能越百步。是故不然。經中雖說佛入泥洹時逆順超越入諸禪定。此經與正義相違不可信受。雖有此言是義不然。所以者何。若說行者趣滅盡定。但應順入不須五種。行者若欲直趣滅定。是則不須。若欲自試心於禪定中。能自在不退。故逆順出入超越。如人乘馬。若對敵陣則不須盤。若欲調習於閑時。則可。若言下地刺棘不應入者。不以下地勝后便入。以是行者所行道故。若言如人不樂小兒戲者。或以因緣為小兒戲。如老伎人終日舞戲非情所樂為教習故。如是聖人逆順出入超越諸禪。欲示天人及諸神仙諸禪定中自在力故。又佛入泥洹時。欲以深妙禪定熏
修舍利故。自在入出逆順超越。又人見佛入無餘泥洹。則厭惡一切諸有為法。是故佛現珍愛此法。汝言此經違正義者。是事不然。汝言何故不能超至四者。菩薩藏中說超越相。從初禪起入滅盡定。從滅盡定起乃至入散心中。以心力大故能如是。
七三昧品第一百六十二
論者言。有七依依初禪得漏盡。乃至依無所有處得漏盡。依名因。此七處得聖智慧。如說攝心能生實智。有人但得禪定謂之為足。是故佛言此非足也。應依此定更求勝法。謂盡諸漏故說為依。問曰。云何依此禪定得盡諸漏。答曰。佛說行者隨以何相何緣入初禪。是行者不復憶念是相是緣。但觀初禪中所有諸色若受想行識。如病如癰如箭。痛惱無常苦空無我。如是觀時心生厭離解脫諸漏。乃至無所有處亦如是。但三空處無色可觀。行者見欲界憒亂初禪寂滅然後乃得。是故佛言。勿念初禪寂滅樂相。但觀初禪五陰八種過患。余依亦爾。問曰。欲界何故不說依耶。答曰。須尸摩經中說。除七依更有得聖道處。故知欲界亦有。問曰。有人言。依初禪邊未到地得阿羅漢果。是事云何。答曰。不然。若未到地有衣。是則有過。若能得未到地。何故不入初禪。是故不然。問曰。非想非非想處何故不說依耶。答曰。彼中不了定多慧少。故不說有依。七想定即
【現代漢語翻譯】 現代漢語譯本：因為要修飾舍利，所以能自在地進入和出來，逆行和順行，超越一切。又有人看見佛陀進入無餘涅槃（nirvana，徹底的寂滅），就厭惡一切有為法（conditioned phenomena，因緣和合而成的現象）。因此，佛陀才示現珍愛此法。你說這部經違背了正義，這是不對的。你問為什麼不能超越到第四禪，菩薩藏（Bodhisattva Pitaka，菩薩的教義彙編）中說了超越之相，從初禪（first dhyana，禪定的第一階段）開始進入滅盡定（cessation attainment，一種高級的禪定狀態），從滅盡定出來，乃至進入散亂心（distracted mind，心神散亂的狀態）中。因為心力強大，所以能夠這樣做。
七三昧品第一百六十二
論者說，有七種依靠，依靠初禪可以得到漏盡（destruction of outflows，煩惱的止息），乃至依靠無所有處（nothingness，一種禪定境界）可以得到漏盡。依靠的是名（name，概念）因（cause，原因）。這七個地方可以得到聖智慧（noble wisdom，超越世俗的智慧）。如經中所說，攝心（controlling the mind，控制心念）能夠產生真實的智慧。有人僅僅得到禪定就認為足夠了，所以佛陀說這不是足夠的，應該依靠這種禪定，更進一步尋求殊勝的法（superior dharma，更高的修行方法），也就是斷盡一切煩惱，所以才說是依靠。問：怎樣依靠這種禪定來斷盡一切煩惱？答：佛陀說，修行者無論以什麼相（characteristic，特徵），什麼緣（condition，條件）進入初禪，這位修行者不再憶念這個相和這個緣，只是觀察初禪中所有的色（form，物質）、受（feeling，感受）、想（perception，想法）、行（volition，意志）、識（consciousness，意識），視它們如疾病、如毒瘡、如箭矢，是痛苦、惱人的，是無常（impermanence，變化無常）、苦（suffering，痛苦）、空（emptiness，空性）、無我（non-self，無我性）的。這樣觀察的時候，心中生起厭離，解脫一切煩惱。乃至無所有處也是這樣。只是三空處（three emptiness realms，三種空無的禪定境界）沒有色可以觀察。修行者看見欲界（desire realm，充滿慾望的世俗世界）的喧鬧混亂，初禪的寂靜滅定，然後才能得到解脫。所以佛陀說，不要執著于初禪的寂滅快樂之相，只是觀察初禪的五陰（five aggregates，構成個體的五種要素）、八種過患（eight faults，八種過失）。其餘的依靠也是這樣。問：為什麼欲界不說依靠呢？答：須尸摩經（Susima Sutra，一部佛經）中說，除了七種依靠，還有其他可以得到聖道（noble path，通往解脫的道路）的地方，所以知道欲界也有。問：有人說，依靠初禪的邊禪（borderline dhyana，接近初禪但未完全進入的狀態）、未到地定（preparatory concentration，進入初禪前的準備階段）可以得到阿羅漢果（Arhatship，解脫的果位），這件事怎麼樣？答：不對。如果未到地定有衣（attachment，執著），那就是有過失。如果能夠得到未到地定，為什麼不進入初禪呢？所以不對。問：非想非非想處（neither perception nor non-perception，一種禪定境界）為什麼不說依靠呢？答：因為在這種境界中，不明瞭，定多慧少，所以不說有依靠。七種禪定就是這樣。
【English Translation】 English version: Because of adorning the relics, one can freely enter and exit, reverse and proceed, and transcend everything. Furthermore, when people see the Buddha enter complete nirvana (nirvana, complete extinction), they become disgusted with all conditioned phenomena (conditioned phenomena, phenomena arising from causes and conditions). Therefore, the Buddha manifests cherishing this dharma. You say that this sutra contradicts the correct meaning, but that is not the case. You ask why one cannot transcend to the fourth dhyana. The Bodhisattva Pitaka (Bodhisattva Pitaka, a collection of Bodhisattva teachings) speaks of the aspect of transcendence, starting from the first dhyana (first dhyana, the first stage of meditation) and entering the cessation attainment (cessation attainment, an advanced meditative state), and arising from the cessation attainment, even entering a distracted mind (distracted mind, a state of mental scattering). Because of the great power of the mind, one can do so.
Chapter 162 on the Seven Samadhis
The debater says that there are seven supports. By relying on the first dhyana, one can attain the destruction of outflows (destruction of outflows, the cessation of afflictions), and even by relying on the realm of nothingness (nothingness, a meditative state), one can attain the destruction of outflows. What is relied upon is the cause (cause, the reason) of name (name, concept). In these seven places, one can attain noble wisdom (noble wisdom, wisdom beyond the mundane). As it is said in the sutras, controlling the mind (controlling the mind, controlling thoughts) can generate true wisdom. Some people think that merely attaining dhyana is sufficient, so the Buddha said that this is not sufficient. One should rely on this dhyana and further seek superior dharma (superior dharma, higher practice methods), which is to exhaust all afflictions, hence it is said to be reliance. Question: How can one rely on this dhyana to exhaust all afflictions? Answer: The Buddha said that whatever characteristic (characteristic, feature) and condition (condition, requirement) a practitioner uses to enter the first dhyana, that practitioner no longer remembers that characteristic and that condition, but only observes all the form (form, matter), feeling (feeling, sensation), perception (perception, thought), volition (volition, will), and consciousness (consciousness, awareness) in the first dhyana, viewing them as diseases, as sores, as arrows, as painful, annoying, impermanent (impermanence, change), suffering (suffering, pain), empty (emptiness, emptiness), and without self (non-self, no self). When observing in this way, aversion arises in the mind, liberating from all afflictions. Even the realm of nothingness is the same. Only the three emptiness realms (three emptiness realms, three meditative states of emptiness) have no form to observe. The practitioner sees the turmoil and chaos of the desire realm (desire realm, the mundane world full of desires), and the quiet extinction of the first dhyana, and then can attain liberation. Therefore, the Buddha said, do not cling to the aspect of the quiet joy of the first dhyana, but only observe the five aggregates (five aggregates, the five elements that make up the individual) and eight faults (eight faults, eight faults) of the first dhyana. The other supports are also like this. Question: Why is the desire realm not mentioned as a support? Answer: The Susima Sutra (Susima Sutra, a Buddhist scripture) says that besides the seven supports, there are other places where one can attain the noble path (noble path, the path to liberation), so it is known that the desire realm also has them. Question: Some people say that by relying on the borderline dhyana (borderline dhyana, a state close to the first dhyana but not fully entered) and preparatory concentration (preparatory concentration, the preparatory stage before entering the first dhyana) of the first dhyana, one can attain Arhatship (Arhatship, the fruit of liberation). What about this? Answer: That is not right. If preparatory concentration has attachment (attachment, clinging), then there is fault. If one can attain preparatory concentration, why not enter the first dhyana? So that is not right. Question: Why is the realm of neither perception nor non-perception (neither perception nor non-perception, a meditative state) not mentioned as a support? Answer: Because in that realm, there is no clarity, and there is more concentration than wisdom, so it is not said to have support. The seven dhyanas are like this.
七依也。問曰。佛何故說七依。名七想定。答曰。外道無真智故但依止想。一切依止皆為想所污不為解脫。故名想定。聖人能破壞想。但依此定直取漏盡。故名為依。如說行者觀此諸法如病如癰等。非想非非想處亦以想不了。故不說想定。
八解脫品第一百六十三
論者言。經中說八解脫。初內色想觀外色。行者以此解脫破壞諸色。何以知之。第二解脫中。說內無色想觀外色。以破內色故言內無色想。故知行者于初解脫中漸壞身色。至第二解脫中。內色已壞但有外色。第三解脫中外色亦壞。故不見內外色。是名色空。如波羅延經中說。壞裂色相斷滅諸欲。內外無見。我問是事。四解脫中說心識空。如六種經中說。若比丘於五種中深生厭離。余但有識。當知是中四解脫壞裂諸識。第八解脫一切滅盡。所以者何。若滅色滅心。則有為都滅。是名阿羅漢果。以如是次第乃得滅盡。是名八解脫。有人言。初二解脫是不凈。第三解脫名凈。此事不然。所以者何。是名解脫。無有以不凈觀而得解脫。凈觀亦無解脫。但以空觀能得解脫。又外道能得凈不凈觀。而不名得解脫。問曰。外道亦能壞裂色相。此事云何。答曰。外道以信解觀破壞色相。非空觀也。所以者何。如用信解觀。見身已死棄之冢間蟲狩食等。問曰。外道
【現代漢語翻譯】 現代漢語譯本 七依。問：佛陀為何宣說七依，又稱之為七想定？答：因為外道沒有真正的智慧，只能依賴於想像。一切依賴都為想像所污染，不能得到解脫，所以稱為想定。聖人能夠破除這些想像，只是依賴於此禪定，直接證得漏盡（煩惱止息），所以稱為依。例如經中所說，修行者觀察這些法，如疾病、如癰瘡等。『非想非非想處』也因為有想而不能完全明瞭，所以不說想定。
八解脫品第一百六十三
論者說：經典中記載了八解脫。最初的『內色想觀外色』，修行者通過這種解脫來破除各種色相。憑什麼知道這一點呢？因為第二解脫中說『內無色想觀外色』，這是爲了破除內色，所以才說『內無色想』。因此可知，修行者在最初的解脫中逐漸破除身體的色相，到了第二解脫中，內色已經破除，只剩下外色。第三解脫中，外色也被破除，所以不見內外色，這稱為色空。如同《波羅延經》中所說：『壞裂色相，斷滅諸欲，內外無見。我問的就是這件事。』第四解脫中說心識空，如同六種經中所說：『如果比丘對於五種（五蘊）深深厭離，剩下的就只有識。』應當知道，這其中的第四解脫破除了各種識。第八解脫是一切滅盡。為什麼這樣說呢？如果滅除了色，滅除了心，那麼有為法就全部滅盡了，這就是阿羅漢果。通過這樣的次第才能達到滅盡，這就是八解脫。有人說，最初的兩個解脫是不凈觀，第三個解脫是凈觀，這種說法不對。為什麼呢？因為這被稱為解脫，沒有通過不凈觀而得到解脫的，凈觀也沒有解脫，只有通過空觀才能得到解脫。而且外道也能得到凈觀和不凈觀，但不能稱為得到解脫。問：外道也能破除色相嗎？答：外道通過信解觀來破除色相，而不是空觀。為什麼呢？例如使用信解觀，看到身體已經死亡，被丟棄在墳墓間，被蟲子啃食等。問：外道……
【English Translation】 English version The Seven Supports. Question: Why did the Buddha speak of the Seven Supports, also known as the Seven Concentrations? Answer: Because non-Buddhist paths (外道, wàidào) lack true wisdom and can only rely on imagination. All reliance is tainted by imagination and cannot lead to liberation, hence they are called Concentrations (想定, xiǎngdìng). Sages can destroy these imaginations and rely solely on this concentration to directly attain the extinction of outflows (漏盡, lòujìn) [cessation of afflictions], hence it is called a Support (依, yī). For example, it is said that practitioners observe these dharmas as diseases, as ulcers, etc. The 'state of neither perception nor non-perception' (非想非非想處, fēixiǎng fēifēixiǎng chù) is also not fully understood because of the presence of thought, so it is not called a Concentration.
Chapter One Hundred and Sixty-Three on the Eight Liberations
The debater says: The sutras speak of the Eight Liberations. The first, 'internally having form consciousness, observing external forms' (內色想觀外色, nèisè xiǎng guān wàisè), the practitioner uses this liberation to destroy various forms. How do we know this? Because the second liberation speaks of 'internally having no form consciousness, observing external forms' (內無色想觀外色, nèiwúsè xiǎng guān wàisè), this is to destroy internal form, hence it is said 'internally having no form consciousness.' Therefore, it can be known that the practitioner gradually destroys the form of the body in the first liberation, and by the second liberation, internal form has been destroyed, leaving only external form. In the third liberation, external form is also destroyed, so neither internal nor external form is seen, this is called emptiness of form (色空, sèkōng). As it is said in the Pārāyana Sutta: 'Destroying and breaking apart form appearances, cutting off and extinguishing desires, with no seeing of internal or external. This is what I ask about.' The fourth liberation speaks of the emptiness of mind-consciousness (心識空, xīnshíkōng), as it is said in the Six Kinds Sutra: 'If a bhikshu deeply renounces the five kinds [five aggregates], then only consciousness remains.' It should be known that the fourth liberation among these destroys various consciousnesses. The eighth liberation is the complete extinction of everything. Why is this so? If form is extinguished and mind is extinguished, then all conditioned phenomena (有為, yǒuwéi) are completely extinguished, this is the fruit of an Arhat (阿羅漢, Āluóhàn). It is through such a sequence that extinction is attained, these are the Eight Liberations. Some say that the first two liberations are impure contemplation, and the third liberation is pure contemplation, this is not correct. Why is this? Because these are called liberations, there is no liberation attained through impure contemplation, nor is there liberation through pure contemplation, only through emptiness contemplation can liberation be attained. Moreover, non-Buddhists can also attain pure and impure contemplation, but they cannot be said to have attained liberation. Question: Can non-Buddhists also destroy form appearances? Answer: Non-Buddhists destroy form appearances through faith-understanding contemplation (信解觀, xìnjiě guān), not through emptiness contemplation. Why is this? For example, using faith-understanding contemplation, seeing the body already dead, discarded in the graveyard, being eaten by worms, etc. Question: Non-Buddhists...
離色得無色定。應有無色解脫。答曰。外道雖有無色定。以貪著故不名解脫。聖人因無色定。能觀四陰病等八事。故名解脫。問曰。汝說滅定是阿羅漢果。此事不然。所以者何。學人亦名得八解脫。汝說滅定名為漏盡。然則學人應得漏盡。答曰。經中總相說滅。不分別言是心滅是煩惱滅。如經中說。二種滅。一滅。二次第滅。二種泥洹。一現在泥洹。二究竟泥洹。亦說二種安隱。一安隱。二第一安隱。得安隱者亦二種。一得安隱。二得第一安隱。是故學人所得非真實滅。又經中說。若比丘能入滅定。一切事訖。若滅定非羅漢果。則不應說一切事訖。問曰。學人實不得八解脫耶。答曰。經中說學人得九次第定。不說得滅盡。行者若得滅盡。而不能入諸禪定。名慧解脫。若能入諸禪定。而不得滅盡。是名身證。若二俱得名俱解脫。所以者何。諸漏是一分障。禪定法是一分得。解脫二分名俱解脫。問曰。諸次第中滅。諸解脫中滅。有異耶。答曰。名同而義異。次第中滅名心心數滅。解脫中滅名諸煩惱滅。如經中說。諸行次第滅。謂入初禪語言滅。入二禪覺觀滅。入三禪喜滅。入四禪樂滅。入空處色相滅。入識處空相滅。入無所有處識相滅。入非想非非想處無所有想滅。入滅盡定諸想受滅。於此諸滅更有勝滅。所謂行者于貪恚
【現代漢語翻譯】 現代漢語譯本 離色界禪定而證得無色界禪定，是否就應該有無色界解脫呢？回答說：外道雖然也有無色界禪定，但因為貪著于禪定，所以不能稱為解脫。聖人憑藉無色界禪定，能夠觀察色、受、想、行四陰的病患等八種事，所以稱為解脫。 問：你說滅盡定是阿羅漢果位，這件事不對。為什麼呢？因為還在學習的人也稱為得到八解脫。你說滅盡定名為漏盡，那麼還在學習的人就應該得到漏盡了。 答：經典中總括地說了『滅』，沒有分別說是心的滅還是煩惱的滅。如經典中所說，有兩種滅，一是滅，二是次第滅；有兩種泥洹（Nirvana，涅槃），一是現在泥洹，二是究竟泥洹；也說兩種安隱（peace，安穩），一是安隱，二是第一安隱。得到安隱的也有兩種，一是得安隱，二是得第一安隱。所以還在學習的人所得到的不是真實的滅。 又經典中說，如果比丘能夠進入滅盡定，一切事情就完畢了。如果滅盡定不是阿羅漢果，就不應該說一切事情完畢了。 問：還在學習的人真的不能得到八解脫嗎？ 答：經典中說還在學習的人得到九次第定，沒有說得到滅盡定。修行者如果得到滅盡定，但不能進入各種禪定，稱為慧解脫。如果能進入各種禪定，但不能得到滅盡定，這稱為身證。如果兩者都得到，稱為俱解脫。為什麼呢？因為諸漏是一種障礙，禪定法是一種獲得，解脫兩種障礙和獲得，名為俱解脫。 問：各種次第定中的『滅』，各種解脫中的『滅』，有區別嗎？ 答：名稱相同而意義不同。次第定中的『滅』是指心和心所法的滅。解脫中的『滅』是指各種煩惱的滅。如經典中所說，諸行次第滅，是指進入初禪時語言滅，進入二禪時覺觀滅，進入三禪時喜滅，進入四禪時樂滅，進入空無邊處定時色想滅，進入識無邊處定時空想滅，進入無所有處定時識想滅，進入非想非非想處定時無所有想滅，進入滅盡定時諸想受滅。在這些滅中還有更殊勝的滅，就是修行者對於貪婪和嗔恨的滅。
【English Translation】 English version Having attained the Formless Realm Samadhi (離色界禪定), should there be Formless Realm Liberation (無色解脫)? The answer is: Although non-Buddhists also have Formless Realm Samadhi, they are not called liberation because of their attachment. Sages, relying on Formless Realm Samadhi, can observe the sickness of the Four Aggregates (四陰) and eight other matters, hence it is called liberation. Question: You say that Cessation Samadhi (滅盡定) is the fruit of Arhatship (阿羅漢果). This is not correct. Why? Because those still learning are also said to have attained the Eight Liberations (八解脫). You say that Cessation Samadhi is called Exhaustion of Defilements (漏盡). Then those still learning should have attained Exhaustion of Defilements. Answer: The sutras speak of 'cessation' in general terms, without distinguishing whether it is the cessation of the mind or the cessation of afflictions. As the sutras say, there are two kinds of cessation: one is cessation, and the other is sequential cessation; there are two kinds of Nirvana (泥洹): one is present Nirvana, and the other is ultimate Nirvana; it also speaks of two kinds of peace (安隱): one is peace, and the other is supreme peace. There are also two kinds of attainment of peace: one is the attainment of peace, and the other is the attainment of supreme peace. Therefore, what those still learning attain is not true cessation. Furthermore, the sutras say that if a Bhikshu (比丘) can enter Cessation Samadhi, all matters are completed. If Cessation Samadhi is not the fruit of Arhatship, then it should not be said that all matters are completed. Question: Are those still learning truly unable to attain the Eight Liberations? Answer: The sutras say that those still learning attain the Nine Sequential Samadhis (九次第定), but do not say that they attain Cessation. If a practitioner attains Cessation but cannot enter various Samadhis, it is called Wisdom Liberation (慧解脫). If one can enter various Samadhis but cannot attain Cessation, it is called Body Witness (身證). If one attains both, it is called Liberation in Both Ways (俱解脫). Why? Because defilements are one kind of obstacle, and the Dharma of Samadhi is one kind of attainment. Liberation from both obstacles and attainments is called Liberation in Both Ways. Question: Is there a difference between 'cessation' in the various Sequential Samadhis and 'cessation' in the various Liberations? Answer: The names are the same, but the meanings are different. 'Cessation' in Sequential Samadhi refers to the cessation of mind and mental functions. 'Cessation' in Liberation refers to the cessation of various afflictions. As the sutras say, the sequential cessation of phenomena means that when entering the First Dhyana (初禪), speech ceases; when entering the Second Dhyana (二禪), initial and sustained thought cease; when entering the Third Dhyana (三禪), joy ceases; when entering the Fourth Dhyana (四禪), pleasure ceases; when entering the Sphere of Infinite Space (空無邊處定), the aspect of form ceases; when entering the Sphere of Infinite Consciousness (識無邊處定), the aspect of space ceases; when entering the Sphere of Nothingness (無所有處定), the aspect of consciousness ceases; when entering the Sphere of Neither Perception nor Non-Perception (非想非非想處定), the perception of nothingness ceases; when entering Cessation Samadhi, all perceptions and feelings cease. Among these cessations, there is a more supreme cessation, which is the practitioner's cessation of greed and hatred.
癡心。厭得解脫。問曰。云何知次第中心心數滅。解脫中諸煩惱滅。答曰。滅名雖同義應有異。次第中說想受滅。解脫中說無明觸受滅。所以者何。從假名生受。破假名則滅。次第中不爾。諸經中如是差別。若直說行者得滅盡則一切事訖。當知為證泥洹時諸煩惱滅。不說心心數滅。問曰。若八解脫是滅煩惱法。則一切阿羅漢悉皆應得。答曰。皆得。但不能入。若得諸禪定則能得入。問曰。行者若無禪定。云何能得身心空。及盡諸煩惱。答曰。是人有定而不能證。更有如電三昧。因是三昧得盡煩惱。如經中說。我見比丘欲取衣時有煩惱。取衣已即無煩惱。如是等所以者何。心如電三昧如金剛。真智慧破煩惱。又此義佛第三力中說。所謂諸禪解脫三昧入垢凈差別如實知。于中禪名四禪。有人言。四禪四無色定皆名為禪。解脫名八解脫。三昧名一念中如電三昧。入名禪解脫三昧中得自在力。如舍利弗說。我於七覺中能自在出入。故知慧解脫阿羅漢有諸禪定。但不能入。深修習故能自在入。問曰。阿羅漢何故有不深修習諸禪定者。答曰。是人得道所作已辦樂行舍心。故不善習。若無舍心則入定無難。如經中說。行者善修四如意足。能吹雪山令為塵末。何況死無明耶。故知八解脫中說漏盡滅。非入定滅。又經中說。有明性有空性
【現代漢語翻譯】 現代漢語譯本： 癡心（無明）。厭惡不得解脫。問：如何知道次第中心心數（精神作用）滅，解脫中諸煩惱滅？答：『滅』這個名稱雖然相同，但意義應該有所不同。次第中說想受滅，解脫中說無明、觸、受滅。為什麼呢？因為受從假名（虛妄的概念）而生，破除假名則受滅。次第中不是這樣。諸經中如此差別。如果直接說行者（修行者）得滅盡，則一切事完畢，應當知道這是證得涅槃時諸煩惱滅，而不是說心心數滅。 問：如果八解脫是滅煩惱之法，那麼一切阿羅漢（已證悟者）都應該得到？答：都得到，但不能入定。如果得到諸禪定，則能得入定。問：行者如果沒有禪定，如何能得到身心空，以及盡諸煩惱？答：這人有定力而不能證入。更有如電三昧（快速的禪定），因為這個三昧而得盡煩惱。如經中所說，我見比丘（僧侶）欲取衣時有煩惱，取衣已即無煩惱。這是什麼原因呢？心如電三昧，如金剛（堅硬的寶石），真智慧破煩惱。又這個意義在佛的第三力中說，所謂諸禪、解脫、三昧，入垢凈差別如實知。其中禪指四禪，有人說，四禪、四無色定都名為禪。解脫名八解脫。三昧名一念中如電三昧。入指在禪、解脫、三昧中得自在力。如舍利弗（佛陀的弟子）說，我於七覺支中能自在出入。所以知道慧解脫阿羅漢有諸禪定，但不能入定。因為深度修習才能自在入定。問：阿羅漢為什麼有不深修習諸禪定者？答：這人得道，所作已辦，樂於行舍心（放下之心），所以不善於習禪定。如果沒有舍心，則入定沒有困難。如經中所說，行者善修四如意足（四種禪定），能吹雪山令為塵末，何況死無明（死亡和無明）呢？所以知道八解脫中說漏盡滅（煩惱的止息），不是入定滅。又經中說，有明性（覺知的本性），有空性（空性的本性）。
【English Translation】 English version: Ignorance. Disgusted with not attaining liberation. Question: How does one know that in the sequential stages, the mental activities cease, and in liberation, all afflictions cease? Answer: Although the name 'cessation' is the same, the meaning should be different. In the sequential stages, it speaks of the cessation of perception and sensation. In liberation, it speaks of the cessation of ignorance, contact, and sensation. Why? Because sensation arises from false names (illusory concepts), and when false names are broken, sensation ceases. It is not like this in the sequential stages. The sutras differentiate in this way. If it is directly said that the practitioner attains complete cessation, then everything is finished. One should know that this is the cessation of all afflictions at the time of attaining Nirvana, and it does not refer to the cessation of mental activities. Question: If the eight liberations are methods for extinguishing afflictions, then all Arhats (enlightened beings) should attain them? Answer: They all attain them, but they cannot enter into meditative absorption. If they attain the various dhyanas (meditative states), then they can enter into meditative absorption. Question: If a practitioner does not have dhyana, how can they attain emptiness of body and mind, and exhaust all afflictions? Answer: This person has concentration but cannot realize it. Furthermore, there is the lightning-like samadhi (a fast samadhi), and through this samadhi, afflictions are exhausted. As it is said in the sutras, 'I saw a Bhikshu (monk) having afflictions when he wanted to take his robe, and immediately after taking the robe, he had no afflictions.' What is the reason for this? The mind is like lightning-like samadhi, like a diamond (a hard gem), true wisdom can break afflictions. Moreover, this meaning is spoken of in the Buddha's third power, namely, truly knowing the differences between purity and defilement in the various dhyanas, liberations, and samadhis. Among them, dhyana refers to the four dhyanas. Some say that the four dhyanas and the four formless attainments are all called dhyana. Liberation refers to the eight liberations. Samadhi refers to the lightning-like samadhi in a single thought. Entering refers to attaining the power of freedom in dhyana, liberation, and samadhi. As Shariputra (Buddha's disciple) said, 'I can freely enter and exit the seven factors of enlightenment.' Therefore, it is known that the wisdom-liberated Arhats have the various dhyanas, but they cannot enter into meditative absorption. Because of deep practice, they can freely enter into meditative absorption. Question: Why are there Arhats who do not deeply practice the various dhyanas? Answer: This person has attained the path, has completed what needs to be done, and delights in practicing the mind of relinquishment, therefore they are not skilled in practicing dhyana. If there is no mind of relinquishment, then entering into meditative absorption is not difficult. As it is said in the sutras, 'A practitioner who skillfully cultivates the four foundations of mindfulness (four types of samadhi) can blow away a snow mountain into dust, what more so death and ignorance?' Therefore, it is known that the cessation of outflows (cessation of afflictions) is spoken of in the eight liberations, not the cessation of entering into meditative absorption. Furthermore, it is said in the sutras that there is the nature of clarity (the nature of awareness), and there is the nature of emptiness (the nature of emptiness).
。有無邊虛空性。有無邊識性。有無所有性。有非想非非想性。有滅性因闇故有明性。因不空故有空性。因色故有無邊虛空性。因無邊虛空性故。有無邊識性。因無邊識故有無所有性。因無所有故有非想非非想性。因五陰故有滅性。若不能破壞五陰假名相。是名為闇。若能破壞五陰假名。則名明性。如佛教一比丘。汝于空諸行中。當觀諸行空自調伏心。如人持燈入空室中所見皆空。行者取色證此色滅。是名空性。外道因無邊虛空處得離色。乃至因非想非非想處。離無所有處。因諸陰有滅性者。行者所有思量。所有作起皆滅為妙。是名因諸陰有滅性。問曰。是諸性依何定得。答曰。經中說。明性乃至非想非非想性。皆以自行入定故得。謂行緣有為道故得。所以者何。緣色初智是名明性。第二性亦取色。取已分別令空。如是乃至非想非非想性滅性入滅性一切有為法空故得。是中滅盡諸有為故。故知此中說滅名為漏盡泥洹。問曰。此諸解脫在何地中。答曰。行者欲破壞色。或依欲界系定。或依色界定。能得色空。一切地中能得心空。問曰。此解脫幾有漏幾無漏。答曰。是空性故一切無漏。
八勝品第一百六十四
初勝處。內色想見外色少若好若丑。於是諸色勝知勝見。故名勝處。第二內色想見外色多。第三內無
【現代漢語翻譯】 現代漢語譯本：有無邊虛空性（無邊無際的虛空本性），有無邊識性（無邊無際的意識本性），有無所有性（一無所有的本性），有非想非非想性（既非有想也非無想的本性），有滅性（寂滅的本性），因為有黑暗所以有光明，因為不空所以有空性，因為有色所以有無邊虛空性，因為有無邊虛空性，所以有無邊識性，因為有無邊識，所以有一無所有性，因為一無所有，所以有非想非非想性，因為有五陰（色、受、想、行、識五種聚合），所以有滅性。如果不能破壞五陰的虛假名相，這就被稱為黑暗。如果能破壞五陰的虛假名相，則稱為光明。如同佛陀教導一位比丘，『你應當在空寂的諸行中，觀察諸行皆空，以此來調伏自己的心。』如同人拿著燈進入空房間，所見之處皆是空。修行者通過觀察色蘊而證得此色蘊的滅盡，這被稱為空性。外道因為無邊虛空處而得以脫離色蘊，乃至因為非想非非想處而脫離無所有處。因為諸陰而有滅性，修行者所有的思量，所有的造作生起都滅盡才是妙。這被稱為因為諸陰而有滅性。問：這些本性依憑什麼禪定才能獲得？答：經中說，光明本性乃至非想非非想性，都是通過自己修行入定而獲得的。也就是通過修習緣于有為法的道而獲得的。為什麼這樣說呢？緣於色蘊的最初智慧，這被稱為光明本性。第二種本性也是取色蘊，取了之後分別觀其為空。像這樣乃至非想非非想性、滅性，因為一切有為法空而得以進入滅性。在這裡滅盡一切有為法，所以知道這裡所說的滅，名為漏盡涅槃（煩惱止息，證入寂滅）。問：這些解脫在什麼地才能獲得？答：修行者想要破壞色蘊，或者依靠欲界系的禪定，或者依靠**定，能夠得到色空。一切地中都能得到心空。問：這些解脫有幾種是有漏的，有幾種是無漏的？答：因為是空性，所以一切都是無漏的。 第八勝品第一百六十四 初勝處。內色想見外色少若好若丑。於是諸色勝知勝見。故名勝處。第二內色想見外色多。第三內無
【English Translation】 English version: There is the nature of boundless space (the nature of limitless void), there is the nature of boundless consciousness (the nature of limitless awareness), there is the nature of nothingness (the nature of absolute absence), there is the nature of neither perception nor non-perception (the nature of being beyond both perception and non-perception), there is the nature of cessation (the nature of extinction), because of darkness there is light, because of non-emptiness there is emptiness, because of form there is the nature of boundless space, because of the nature of boundless space, there is the nature of boundless consciousness, because of boundless consciousness, there is the nature of nothingness, because of nothingness, there is the nature of neither perception nor non-perception, because of the five skandhas (form, feeling, perception, mental formations, and consciousness), there is the nature of cessation. If one cannot destroy the false names and appearances of the five skandhas, this is called darkness. If one can destroy the false names and appearances of the five skandhas, then it is called light. Just as the Buddha taught a Bhikshu (Buddhist monk), 'You should, in the empty phenomena, observe that all phenomena are empty, and thereby subdue your mind.' It is like a person holding a lamp entering an empty room, where everything seen is empty. A practitioner, by observing the form skandha, realizes the cessation of this form skandha, this is called emptiness. Non-Buddhists, because of the sphere of boundless space, are able to detach from form, and even because of the sphere of neither perception nor non-perception, detach from the sphere of nothingness. Because of the skandhas there is the nature of cessation, all thoughts and all arising actions of the practitioner are extinguished, which is wonderful. This is called because of the skandhas there is the nature of cessation. Question: Upon what samadhi (meditative state) are these natures attained? Answer: The sutras say that the nature of light, and even the nature of neither perception nor non-perception, are all attained through one's own practice of entering samadhi. That is, they are attained through cultivating the path that is conditioned by conditioned phenomena. Why is this so? The initial wisdom that arises from contemplating form is called the nature of light. The second nature also takes form, and after taking it, distinguishes it as empty. Like this, even the nature of neither perception nor non-perception, and the nature of cessation, are attained because all conditioned phenomena are empty. Here, all conditioned phenomena are extinguished, so know that the cessation spoken of here is called the extinction of outflows, Nirvana (liberation from suffering and the cycle of rebirth). Question: In what realm are these liberations attained? Answer: If a practitioner wants to destroy form, they can rely on samadhi of the desire realm, or rely on ** samadhi, to attain the emptiness of form. In all realms, one can attain the emptiness of mind. Question: How many of these liberations are with outflows, and how many are without outflows? Answer: Because it is emptiness, all are without outflows. Chapter One Hundred and Sixty-Four: Eight Victories The first victory: internally, with the thought of form, one sees external forms that are few, whether good or bad. One knows and sees these forms with superior knowledge and vision, hence it is called a victory. The second: internally, with the thought of form, one sees external forms that are many. The third: internally, without
色想見外色少。第四內無色想見外色多。第五內無色想見外青色青形青光。如憂摩伽花。如真青染波羅㮈衣。第六見黃。第七見赤。第八見白。行者見如是等無量諸色。所以者何。非但有此青等四色。以略說故有八勝處。行者若能以空壞裂諸色。爾時名為勝處。問曰。誰能得此。答曰。是佛弟子非餘人也。問曰。是八勝處在何地中。答曰。在欲色界。問曰。為有漏為無漏。答曰。先是有漏。以空壞色則名無漏。問曰。何故此法獨名勝處。答曰。此是行者所貪著處。是故佛為弟子說名勝處。示勝此緣故。
初禪品第一百六十五
九次第定。四禪四無色定。及滅盡定。初禪者。如經中說。行者離諸欲諸惡不善法有覺有觀。離生喜樂入初禪。問曰。應但說初禪相。何故乃說離諸欲耶。答曰。有人謗言。世間無有能離欲者。以世人皆處五欲中故。無人眼不見色。耳不聞聲。鼻不嗅香。舌不知味。身不覺觸。故說離欲。欲名欲心。非是色等。如說色等諸物不名為欲。何以知之。有精進者色等猶在。而能斷欲。又經中說。色等是分不名為欲。是中貪心則名為欲。若生貪心則求諸欲。求欲因緣故。有貪恚鞭杖殺害惡法隨逐。如火因經中說。因愛生求等。故知離貪慾故名為離欲。有人言。離色等五欲名為離欲。離惡不善法
【現代漢語翻譯】 現代漢語譯本 觀想自身內部沒有色想，而觀想外部少量的顏色。第四種是觀想自身內部沒有色想，而觀想外部大量的顏色。第五種是觀想自身內部沒有色想，而觀想外部青色、青形、青光，就像憂摩伽花（一種藍色蓮花），又像用真正的青色染過的波羅㮈衣（一種布料）。第六種是觀想黃色。第七種是觀想紅色。第八種是觀想白色。修行者能見到如此等等無量諸色。為什麼呢？不僅僅只有青等四種顏色，因為簡略地說，才有八勝處。修行者如果能用空性來破壞、破裂諸色，這時才叫做勝處。問：誰能得到這八勝處？答：是佛的弟子，不是其他人。問：這八勝處在哪個地中？答：在欲界（六道輪迴中最底層的世界）。問：是有漏還是無漏？答：最初是有漏，用空性破壞色之後就成為無漏。問：為什麼這個法單獨叫做勝處？答：這是修行者所貪著的地方，所以佛為弟子說名為勝處，是爲了顯示勝過這些因緣的緣故。
初禪品第一百六十五
九次第定（從初禪到滅盡定的九個禪定層次）。四禪（色界四禪）、四無色定（無色界四禪）以及滅盡定（一種高級禪定狀態）。初禪是怎樣的呢？如經中所說，修行者離開各種慾望、各種邪惡不善的法，有覺（初始的念頭）有觀（持續的觀察），從離欲所生的喜樂進入初禪。問：應該只說初禪的相狀，為什麼還要說離開各種慾望呢？答：有人誹謗說，世間沒有人能夠離開慾望，因為世人都處在五欲（色、聲、香、味、觸）之中，沒有人眼睛不見色，耳朵不聞聲，鼻子不嗅香，舌頭不知味，身體不覺觸。所以說離開慾望。慾望指的是欲心，不是色等。如經中所說，色等諸物不叫做慾望。憑什麼知道呢？因為有精進的人，色等仍然存在，卻能夠斷除慾望。又經中說，色等是『分』，不叫做慾望，其中的貪心才叫做慾望。如果產生貪心，就會追求各種慾望。因為追求慾望的緣故，就會有貪婪、嗔恨、鞭打、殺害等惡法隨之而來，就像火因經中所說，因為愛而產生追求等等。所以知道離開貪慾才叫做離開慾望。有人說，離開色等五欲叫做離開慾望，離開邪惡不善的法。
【English Translation】 English version One contemplates internally having a thought of form, while seeing external forms that are few. The fourth is contemplating internally having no thought of form, while seeing external forms that are many. The fifth is contemplating internally having no thought of form, while seeing external blue color, blue shape, and blue light, like an Umāga flower (a blue lotus), or like a parana garment (a type of cloth) dyed with true blue. The sixth is seeing yellow. The seventh is seeing red. The eighth is seeing white. Practitioners see such immeasurable colors. Why is that? It's not just these four colors of blue, etc. Briefly speaking, there are eight superiorities. If a practitioner can destroy and shatter these colors with emptiness, then it is called a superiority. Question: Who can attain this? Answer: It is a disciple of the Buddha, not others. Question: In what realm are these eight superiorities? Answer: In the Kāmadhātu (the realm of desire). Question: Are they with outflows or without outflows? Answer: Initially, they are with outflows. Destroying form with emptiness is then called without outflows. Question: Why is this dharma uniquely called a superiority? Answer: This is where practitioners are attached, therefore the Buddha speaks of it as a superiority for his disciples, to show the superiority over these conditions.
Chapter One Hundred and Sixty-Five on the First Dhyana
The Nine Sequential Attainments (anupubbavihāra). The Four Dhyanas (jhānas) of the Form Realm, the Four Formless Attainments, and the Cessation Attainment (nirodhasamāpatti). What is the First Dhyana? As it says in the sutras, the practitioner, having separated from desires and unwholesome dharmas, with initial application (vitakka) and sustained application (vicāra), enters the First Dhyana, born of detachment, with joy and pleasure. Question: One should only speak of the characteristics of the First Dhyana, why also speak of separating from desires? Answer: Some people slander, saying that there is no one in the world who can separate from desires, because everyone lives amidst the five desires (form, sound, smell, taste, touch), no one's eyes do not see form, ears do not hear sound, noses do not smell fragrance, tongues do not know taste, bodies do not feel touch. Therefore, it is said to separate from desires. 'Desire' refers to the mind of desire, not form, etc. As it says in the sutras, things like form are not called desire. How do we know this? Because those who are diligent, even though form, etc., still exist, are able to cut off desire. Also, the sutras say that form, etc., are 'parts' and are not called desire; the greed within them is called desire. If greed arises, one seeks various desires. Because of seeking desires, evil dharmas such as greed, hatred, whipping, killing, etc., follow. As it says in the Fire Cause Sutra, seeking arises from love, etc. Therefore, we know that separating from greed is called separating from desires. Some say that separating from the five desires of form, etc., is called separating from desires, separating from evil and unwholesome dharmas.
名離五蓋。初禪近散亂心。故名有覺。又此行者定力未成。散亂心發故名有覺。如經中說。我行有覺有觀行。當知佛說散心為覺。是覺漸微攝心轉深。則名為觀。隨定成就。心不多散。是時名觀。是觀隨逐行者至禪中間。若離覺觀得喜名離生喜。是喜初得能利益身。故名為樂。是離覺觀喜住一緣中。是名為禪。是禪為覺觀所亂。故得異身果報。以下中上差別故。有梵眾天梵輔天大梵天。問曰。若離覺觀喜名初禪者。則不復以五枝為初禪。若離覺觀與第二禪有何差別。又經中說。初禪有覺有觀。猗樂異喜亦異。若喜即是樂。則七覺意中不應。別說猗覺意也。答曰。汝言初禪無五枝。是事不然。不說五枝是初禪性。初禪近地有此覺觀。故名為枝。問曰。若近地有法數為枝者。初禪亦近五欲。則應說為枝。答曰。五欲不名為近。此行者心已離故。又初禪次第不起欲心。又五欲不住為初禪枝。枝名為因。因即是分。如聖道分集會具等。覺觀亦爾。是初禪因。若行者定心於緣中退。還取定相。攝心於緣憶念本相。是名覺觀。故知覺觀是初禪因。第二禪中定心已成。是故不以覺觀為因。亦二禪次第不生覺觀。若汝說初禪與覺觀俱。是亦不然。從初禪起次生覺觀。以雜覺觀故名為俱。如與弟子俱行。雖小相遠亦名為俱。又此地中有生
【現代漢語翻譯】 現代漢語譯本 名離五蓋（五種障礙修行的負面情緒）。初禪接近散亂之心，所以稱為『有覺』。又因為修行者定力尚未成就，散亂之心容易生起，所以稱為『有覺』。如同經中所說：『我行有覺有觀行』，應當知道佛所說的散心就是『覺』。這『覺』逐漸微弱，收攝心念逐漸深入，就稱為『觀』。隨著禪定的成就，心念不再那麼容易散亂，這時就稱為『觀』。這『觀』伴隨著修行者直到禪定中間階段。如果離開『覺』和『觀』而得到喜悅，稱為『離生喜』。這喜悅是初次獲得，能夠利益身心，所以稱為『樂』。離開『覺』和『觀』，喜悅安住於一境之中，這稱為『禪』。這『禪』因為受到『覺』和『觀』的干擾，所以會得到不同的果報，因為下、中、上等的差別，而有梵眾天、梵輔天、大梵天等。 問：如果離開『覺』和『觀』的喜悅稱為初禪，那麼就不再以五支（初禪的五個組成部分）作為初禪了。如果離開『覺』和『觀』，與第二禪有什麼差別？而且經中說，初禪有『覺』有『觀』，『猗』（輕安）和『樂』不同，『喜』也不同。如果『喜』就是『樂』，那麼在七覺支（七種幫助覺悟的因素）中，就不應該單獨說『猗覺支』了。 答：你說初禪沒有五支，這是不對的。不是說五支是初禪的自性。初禪的近地有『覺』和『觀』，所以稱為支。問：如果近地有的法數稱為支，那麼初禪也接近五欲，就應該說五欲是支。答：五欲不能稱為近，因為修行者的心已經離開了五欲。而且初禪的次第不會生起欲心。而且五欲不住于初禪的支。支的名稱是因，因就是分，如聖道分（八正道）等。『覺』和『觀』也是這樣，是初禪的因。如果修行者的定心從所緣境中退失，又重新取定相，收攝心念于所緣境，憶念本來的相狀，這稱為『覺』和『觀』。所以知道『覺』和『觀』是初禪的因。在第二禪中，定心已經成就，所以不以『覺』和『觀』為因。而且二禪的次第不生起『覺』和『觀』。如果你說初禪與『覺』和『觀』同在，這也是不對的。是從初禪生起后才次第生起『覺』和『觀』，因為夾雜著『覺』和『觀』，所以稱為同在。如同與弟子同行，即使稍微遠離也稱為同在。而且此地中有生。
【English Translation】 English version It is named 『separation from the five coverings』 (five negative emotions that hinder practice). The first Dhyana (meditative state) is close to the distracted mind, hence it is called 『Vitakka』 (initial application of thought). Furthermore, because the practitioner's concentration is not yet established, a distracted mind easily arises, hence it is called 『Vitakka』. As it is said in the Sutra: 『I practice with Vitakka and Vicara (sustained application of thought)』, one should know that the distracted mind spoken of by the Buddha is 『Vitakka』. This 『Vitakka』 gradually weakens, and the gathering of thoughts deepens, then it is called 『Vicara』. As Samadhi (concentration) is achieved, the mind is no longer so easily distracted, at this time it is called 『Vicara』. This 『Vicara』 accompanies the practitioner until the intermediate stage of Dhyana. If one obtains joy upon separating from 『Vitakka』 and 『Vicara』, it is called 『joy born of separation』. This joy is obtained for the first time and can benefit the body and mind, hence it is called 『Sukha』 (happiness). Separating from 『Vitakka』 and 『Vicara』, joy abides in one object, this is called 『Dhyana』. This 『Dhyana』 is disturbed by 『Vitakka』 and 『Vicara』, so one will receive different karmic retributions, because of the differences in lower, middle, and upper levels, there are Brahmaparisadya (Brahma's retinue), Brahmapurohita (Brahma's ministers), and Mahabrahma (Great Brahma) heavens. Question: If the joy of separating from 『Vitakka』 and 『Vicara』 is called the first Dhyana, then the five limbs (five components of the first Dhyana) are no longer considered the first Dhyana. If one separates from 『Vitakka』 and 『Vicara』, what is the difference from the second Dhyana? Moreover, the Sutra says that the first Dhyana has 『Vitakka』 and 『Vicara』, 『Passaddhi』 (tranquility) and 『Sukha』 are different, and 『Piti』 (joy) is also different. If 『Piti』 is the same as 『Sukha』, then in the seven factors of enlightenment (seven factors that aid in enlightenment), one should not separately mention 『Passaddhi-sambojjhanga』 (tranquility enlightenment factor). Answer: You say that the first Dhyana does not have five limbs, this is not correct. It is not said that the five limbs are the nature of the first Dhyana. The vicinity of the first Dhyana has 『Vitakka』 and 『Vicara』, so they are called limbs. Question: If the number of Dharmas (phenomena) in the vicinity are called limbs, then the first Dhyana is also close to the five desires, so it should be said that the five desires are limbs. Answer: The five desires cannot be called close, because the practitioner's mind has already left the five desires. Moreover, the sequence of the first Dhyana does not give rise to desires. Moreover, the five desires do not abide in the limbs of the first Dhyana. The name of a limb is a cause, and a cause is a part, such as the parts of the Noble Path (Eightfold Path), etc. 『Vitakka』 and 『Vicara』 are also like this, they are the cause of the first Dhyana. If the practitioner's concentrated mind retreats from the object of focus, and then retakes the appearance of concentration, gathering the mind on the object of focus, remembering the original appearance, this is called 『Vitakka』 and 『Vicara』. Therefore, it is known that 『Vitakka』 and 『Vicara』 are the cause of the first Dhyana. In the second Dhyana, the concentrated mind has already been achieved, so 『Vitakka』 and 『Vicara』 are not considered the cause. Moreover, the sequence of the second Dhyana does not give rise to 『Vitakka』 and 『Vicara』. If you say that the first Dhyana is together with 『Vitakka』 and 『Vicara』, this is also not correct. It is after the first Dhyana arises that 『Vitakka』 and 『Vicara』 arise in sequence, because they are mixed with 『Vitakka』 and 『Vicara』, so it is called being together. Just like walking together with disciples, even if slightly distant, it is also called being together. Moreover, there is birth in this realm.
因緣。故名有覺觀。如鬼病人。雖不發時亦名為病。是人為鬼所污。有緣還發故名為病。又樂受即是喜。但差別說。亦從猗別說為樂。如經中說得身猗則受樂。問曰。若爾初禪何故說五枝耶。答曰。隨時說五。如七覺意得時節故名十四覺意。是中說有身猗心猗。而實無身猗。但心樂故身亦受樂。喜亦如是。初來在身名為喜。樂喜初得相故名為樂。后但名喜以時異故。又無別猗法。但喜生時身心無粗重法。柔軟調適故名曰猗。如病四大滅。無病四大生。是人名樂。猗亦如是。又于除滅中亦說名猗。如經中說。諸行次第滅。如入初禪語言滅。乃至入滅盡定諸想受滅。是故無別猗法。若說初禪與覺觀相應。是亦不然。所以者何。經中說。行者若入初禪則語言滅。覺觀是語言因。云何有語言因而語言滅。若謂覺觀猶在但語言滅者。若人在欲界心不語言時。亦名為滅。問曰。若初禪中無覺觀者。應名為聖默然。而佛但說二禪為聖默然。不說初禪。故知初禪應有覺觀。答曰。以近覺觀故不說默然。非覺觀相應故不說也。又經中說。初禪有音聲刺。故不說默然。問曰。初禪何故以音聲為刺。答曰。初禪住定心弱如花上水。第二禪等住定心強如漆漆木。又觸等亦名為初禪刺。以觸能令起初禪故。二禪等不爾。所以者何。以初禪中諸識不
【現代漢語翻譯】 現代漢語譯本 因緣。因此稱為有覺觀（Vitakka-vicara）。比如鬼附身的人，即使沒有發作的時候也稱為有病。這個人是被鬼所污染，有因緣還會發作，所以稱為病。另外，樂受（Sukha vedana）就是喜（Piti），只是說法上的差別。也從猗（Passaddhi，輕安）的角度分別說為樂。如經中所說，得到身猗（kaya-passaddhi）就感受樂。問：如果這樣，為什麼初禪要說五支（五禪支）呢？答：隨順時節而說五支。比如七覺支（Satta bojjhanga）得到時節，就稱為十四覺支。這裡面說有身猗、心猗（citta-passaddhi），但實際上沒有身猗，只是心樂的緣故，身體也感受樂。喜也是這樣，最初在身中稱為喜，樂和喜最初得到的狀態稱為樂，後來只稱為喜，因為時間不同了。又沒有單獨的猗法，只是喜生起的時候，身心沒有粗重法，柔軟調適，所以稱為猗。比如病四大（四大元素）滅，無病四大生，這個人就稱為樂。猗也是這樣。又在除滅中也說名為猗。如經中所說，諸行次第滅，如進入初禪語言滅，乃至進入滅盡定（Nirodha-samapatti）諸想受滅。所以沒有單獨的猗法。如果說初禪與覺觀相應，這也是不對的。為什麼呢？經中說，修行者如果進入初禪，那麼語言就滅了。覺觀是語言的因，怎麼會有語言的因，而語言卻滅了呢？如果說覺觀還在，只是語言滅了，那麼，如果人在欲界（Kama-dhatu）心中不說話的時候，也可以稱為滅。問：如果初禪中沒有覺觀，應該稱為聖默然（ariya tunhibhava），而佛只是說二禪為聖默然，不說初禪，所以知道初禪應該有覺觀。答：因為接近覺觀，所以不說默然。不是與覺觀相應，所以不說。又經中說，初禪有音聲刺（sadda-salya），所以不說默然。問：初禪為什麼以音聲為刺呢？答：初禪住定（samadhi）的心弱，像花上的水。第二禪等住定的心強，像漆過的木頭。又觸等也稱為初禪的刺，因為觸能令其生起初禪。二禪等不是這樣。為什麼呢？因為初禪中諸識（vijnana）不穩定。
【English Translation】 English version Conditions. Therefore, it is called having Vitakka-vicara (initial and sustained thought). Like a person possessed by a ghost, even when not manifesting, it is still called an illness. This person is defiled by a ghost, and when conditions arise, it will manifest again, hence it is called an illness. Furthermore, Sukha vedana (pleasant feeling) is the same as Piti (joy), but there is a difference in how it is described. It is also described as Sukha from the perspective of Passaddhi (tranquility). As it is said in the sutras, obtaining kaya-passaddhi (tranquility of the body) leads to experiencing Sukha. Question: If that is the case, why does the first Dhyana (Jhana) mention five factors (five Jhana factors)? Answer: The five factors are mentioned according to the occasion. For example, when the seven factors of enlightenment (Satta bojjhanga) are obtained at the right time, they are called fourteen factors of enlightenment. It is said here that there is kaya-passaddhi and citta-passaddhi (tranquility of the mind), but in reality, there is no kaya-passaddhi; it is because the mind is joyful that the body also experiences Sukha. The same is true for Piti; initially, it is called Piti when it is in the body, and the initial state of obtaining Sukha and Piti is called Sukha. Later, it is only called Piti because the time is different. Moreover, there is no separate Passaddhi factor; it is just that when Piti arises, the body and mind are free from coarse and heavy qualities, and are soft and adaptable, hence it is called Passaddhi. For example, when the diseased four great elements (four elements) cease, and the healthy four great elements arise, that person is called Sukha. Passaddhi is also like that. Furthermore, Passaddhi is also mentioned in the context of cessation. As it is said in the sutras, the cessation of all activities occurs in sequence, such as the cessation of speech upon entering the first Dhyana, and even the cessation of perceptions and feelings upon entering Nirodha-samapatti (cessation attainment). Therefore, there is no separate Passaddhi factor. If it is said that the first Dhyana is associated with Vitakka-vicara, that is also incorrect. Why? Because it is said in the sutras that if a practitioner enters the first Dhyana, then speech ceases. Vitakka-vicara is the cause of speech, so how can there be a cause of speech while speech ceases? If it is said that Vitakka-vicara is still present, but only speech ceases, then if a person in the Kama-dhatu (desire realm) does not speak in their mind, it can also be called cessation. Question: If there is no Vitakka-vicara in the first Dhyana, it should be called ariya tunhibhava (noble silence), but the Buddha only speaks of the second Dhyana as noble silence, not the first Dhyana, so it is known that the first Dhyana should have Vitakka-vicara. Answer: Because it is close to Vitakka-vicara, it is not called silence. It is not associated with Vitakka-vicara, so it is not called that. Furthermore, it is said in the sutras that the first Dhyana has sadda-salya (the thorn of sound), so it is not called silence. Question: Why is sound considered a thorn in the first Dhyana? Answer: The mind abiding in samadhi (concentration) in the first Dhyana is weak, like water on a flower. The mind abiding in samadhi in the second Dhyana and so on is strong, like lacquered wood. Furthermore, touch and so on are also called thorns of the first Dhyana, because touch can cause the arising of the first Dhyana. The second Dhyana and so on are not like that. Why? Because the vijnana (consciousness) in the first Dhyana is unstable.
滅故。第二禪等五識滅故。◎
成實論卷第十二 大正藏第 32 冊 No. 1646 成實論
成實論卷第十三
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎二禪品第一百六十六
滅諸覺觀。內凈一心無覺無觀定生喜樂。入第二禪。問曰。若第二禪說滅覺觀。當知初禪必有覺觀。如二禪中有喜故。三禪說滅喜。答曰。如初禪中無苦根亦說苦根。第二禪滅此亦如是。問曰。初禪中雖無苦根而有諸識。諸識是苦根所依。故說初禪苦根不滅。答曰。初禪中雖有諸識非苦根所依。問曰。五識性是苦根所依。以性同故說初禪有苦。答曰。若爾憂根從意識性生。故應一切處有。問曰。今何故說二禪中苦根滅。答曰。初禪近不定心。不定心者能生欲界系諸識。于中生苦根。是故不說初禪苦滅。問曰。若爾初禪亦近憂根。是憂根亦應說若第二第三禪滅。答曰。依欲憂根從依欲喜生。得凈喜則不凈喜滅。是故初禪中無憂根。依不定生苦根。初禪近散心故不名為滅。又如三禪無苦。亦說斷苦樂故入第四禪。是事亦爾。又行者于初禪中定未具足。常為覺觀所亂。故說二禪滅諸覺觀。內凈者二禪攝心深。故散亂常不得入內無亂心故名內凈。是二禪體一心。無覺無觀者。一心名。心行一道亦名為禪。即
【現代漢語翻譯】 現代漢語譯本 滅故（滅盡）。第二禪等五識滅故（第二禪等五種識滅盡的緣故）。
成實論卷第十二 大正藏第 32 冊 No. 1646 成實論
成實論卷第十三
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎二禪品第一百六十六
滅諸覺觀（滅除所有粗細念頭）。內凈（內心清凈）一心（專注一境）無覺無觀定生喜樂（沒有粗細念頭的禪定產生喜悅和快樂）。入第二禪（進入第二禪）。問曰（有人問）：若第二禪說滅覺觀（如果第二禪說滅除粗細念頭），當知初禪必有覺觀（那麼應當知道初禪必定有粗細念頭）。如二禪中有喜故（如同二禪中有喜樂的緣故），三禪說滅喜（三禪說滅除喜樂）。答曰（回答說）：如初禪中無苦根亦說苦根（如同初禪中沒有苦的根源也說有苦的根源），第二禪滅此亦如是（第二禪滅除粗細念頭也是如此）。問曰（有人問）：初禪中雖無苦根而有諸識（初禪中雖然沒有苦的根源但是有各種識），諸識是苦根所依（各種識是苦的根源所依賴的）。故說初禪苦根不滅（所以說初禪苦的根源沒有滅除）。答曰（回答說）：初禪中雖有諸識非苦根所依（初禪中雖然有各種識但不是苦的根源所依賴的）。問曰（有人問）：五識性是苦根所依（五種識的性質是苦的根源所依賴的），以性同故說初禪有苦（因為性質相同所以說初禪有苦）。答曰（回答說）：若爾憂根從意識性生（如果這樣，憂愁的根源從意識的性質產生），故應一切處有（所以應該在所有地方都有）。問曰（有人問）：今何故說二禪中苦根滅（現在為什麼說二禪中苦的根源滅除）？答曰（回答說）：初禪近不定心（初禪接近不穩定的心），不定心者能生欲界系諸識（不穩定的心能夠產生欲界相關的各種識），于中生苦根（在其中產生苦的根源）。是故不說初禪苦滅（所以不說初禪苦滅除）。問曰（有人問）：若爾初禪亦近憂根（如果這樣，初禪也接近憂愁的根源），是憂根亦應說若第二第三禪滅（那麼憂愁的根源也應該說在第二禪第三禪滅除）。答曰（回答說）：依欲憂根從依欲喜生（依賴慾望的憂愁根源從依賴慾望的喜悅產生），得凈喜則不凈喜滅（得到清凈的喜悅那麼不清凈的喜悅就滅除）。是故初禪中無憂根（所以初禪中沒有憂愁的根源）。依不定生苦根（依賴不穩定產生苦的根源），初禪近散心故不名為滅（初禪接近散亂的心所以不稱為滅除）。又如三禪無苦（又如三禪沒有苦），亦說斷苦樂故入第四禪（也說斷除苦樂所以進入第四禪）。是事亦爾（這件事也是如此）。又行者于初禪中定未具足（修行者在初禪中禪定沒有完全具備），常為覺觀所亂（常常被粗細念頭所擾亂）。故說二禪滅諸覺觀（所以說二禪滅除所有粗細念頭）。內凈者二禪攝心深（內心清凈是因為二禪收攝心念很深）。故散亂常不得入（所以散亂常常不能進入），內無亂心故名內凈（內心沒有散亂的心所以叫做內心清凈）。是二禪體一心（這二禪的本體是一心）。無覺無觀者（沒有粗細念頭），一心名（是一心的名稱）。心行一道亦名為禪（心行於一道也叫做禪）。即（就是）。
【English Translation】 English version Ceasing (extinction). Because the five consciousnesses of the second Dhyana and so on cease (because the five kinds of consciousnesses of the second Dhyana and so on are extinguished).
Shì Chéng Lùn (Treatise on the Completion of Truth), Volume 12 Taisho Tripitaka Volume 32, No. 1646, Shì Chéng Lùn (Treatise on the Completion of Truth)
Shì Chéng Lùn (Treatise on the Completion of Truth), Volume 13
Composed by Hélíbámó (Harivarman)
Translated by Kumarajiva of the Yao Qin Dynasty
◎Section 166 on the Second Dhyana
Extinguishing all Vitarka and Vicara (coarse and subtle thoughts). Inner purity (inner purity), one-pointedness of mind (focusing on one object), joy and happiness arise from the Samadhi without Vitarka and Vicara (coarse and subtle thoughts). Entering the second Dhyana (entering the second Dhyana). Question: If the second Dhyana speaks of extinguishing Vitarka and Vicara (coarse and subtle thoughts), then it should be known that the first Dhyana must have Vitarka and Vicara (coarse and subtle thoughts). Just as the second Dhyana has joy (just as the second Dhyana has joy and happiness), the third Dhyana speaks of extinguishing joy (the third Dhyana speaks of extinguishing joy and happiness). Answer: Just as the first Dhyana has no root of suffering but is also said to have a root of suffering (just as the first Dhyana has no root of suffering but is also said to have a root of suffering), the second Dhyana extinguishes this in the same way (the second Dhyana extinguishes coarse and subtle thoughts in the same way). Question: Although there is no root of suffering in the first Dhyana, there are various consciousnesses (although there is no root of suffering in the first Dhyana, there are various consciousnesses), and the various consciousnesses are what the root of suffering relies on (the various consciousnesses are what the root of suffering relies on). Therefore, it is said that the root of suffering in the first Dhyana is not extinguished (therefore, it is said that the root of suffering in the first Dhyana is not extinguished). Answer: Although there are various consciousnesses in the first Dhyana, they are not what the root of suffering relies on (although there are various consciousnesses in the first Dhyana, they are not what the root of suffering relies on). Question: The nature of the five consciousnesses is what the root of suffering relies on (the nature of the five consciousnesses is what the root of suffering relies on), and because the natures are the same, it is said that the first Dhyana has suffering (because the natures are the same, it is said that the first Dhyana has suffering). Answer: If that is the case, the root of sorrow arises from the nature of consciousness (if that is the case, the root of sorrow arises from the nature of consciousness), so it should be present everywhere (so it should be present everywhere). Question: Why is it said now that the root of suffering is extinguished in the second Dhyana (why is it said now that the root of suffering is extinguished in the second Dhyana)? Answer: The first Dhyana is close to an unstable mind (the first Dhyana is close to an unstable mind), and an unstable mind can generate various consciousnesses related to the desire realm (an unstable mind can generate various consciousnesses related to the desire realm), in which the root of suffering arises (in which the root of suffering arises). Therefore, it is not said that suffering is extinguished in the first Dhyana (therefore, it is not said that suffering is extinguished in the first Dhyana). Question: If that is the case, the first Dhyana is also close to the root of sorrow (if that is the case, the first Dhyana is also close to the root of sorrow), and it should also be said that the root of sorrow is extinguished in the second and third Dhyanas (and it should also be said that the root of sorrow is extinguished in the second and third Dhyanas). Answer: The root of sorrow that relies on desire arises from the joy that relies on desire (the root of sorrow that relies on desire arises from the joy that relies on desire), and if pure joy is obtained, then impure joy is extinguished (if pure joy is obtained, then impure joy is extinguished). Therefore, there is no root of sorrow in the first Dhyana (therefore, there is no root of sorrow in the first Dhyana). Relying on instability generates the root of suffering (relying on instability generates the root of suffering), and because the first Dhyana is close to a distracted mind, it is not called extinction (and because the first Dhyana is close to a distracted mind, it is not called extinction). Moreover, just as there is no suffering in the third Dhyana (moreover, just as there is no suffering in the third Dhyana), it is also said that the fourth Dhyana is entered because suffering and joy are cut off (it is also said that the fourth Dhyana is entered because suffering and joy are cut off). This matter is also the same (this matter is also the same). Furthermore, the practitioner's Samadhi in the first Dhyana is not fully complete (furthermore, the practitioner's Samadhi in the first Dhyana is not fully complete), and is often disturbed by Vitarka and Vicara (coarse and subtle thoughts) (and is often disturbed by coarse and subtle thoughts). Therefore, it is said that the second Dhyana extinguishes all Vitarka and Vicara (coarse and subtle thoughts) (therefore, it is said that the second Dhyana extinguishes all coarse and subtle thoughts). Inner purity means that the second Dhyana deeply collects the mind (inner purity means that the second Dhyana deeply collects the mind). Therefore, distraction cannot often enter (therefore, distraction cannot often enter), and inner purity is named because there is no distracted mind within (and inner purity is named because there is no distracted mind within). The essence of these two Dhyanas is one-pointedness of mind (the essence of these two Dhyanas is one-pointedness of mind). No Vitarka and Vicara (coarse and subtle thoughts) (no coarse and subtle thoughts), is the name of one-pointedness of mind (is the name of one-pointedness of mind). The mind acting on one path is also called Dhyana (the mind acting on one path is also called Dhyana). That is (that is).
是內凈。得此深定故覺觀不生。不如初禪心數在覺觀。故說無覺無觀。定生喜樂者。初禪以離故得喜。此中定成就故得喜。故曰定生。問曰。初禪中喜二禪中喜有何差別。答曰。初禪以滅憂故喜。二禪滅苦故喜。又初禪中喜違不凈喜故得。二禪中喜違凈喜故得。雖俱以愛因緣故喜。而初禪喜弱。問曰。如是義為有漏為無漏。答曰。皆是有漏。有我心則有喜。若無漏心則無我。無我故無喜。問曰。無漏無喜是事不然。佛七覺中說喜覺分。覺分但是無漏。故知有無漏喜。又經中說。心喜者得身猗。身猗則受樂。若無無漏喜亦應無無漏猗樂。又佛見眾僧深行善法。則生歡喜。故知有無漏喜。答曰。汝以七覺證無漏喜。是事不然。覺分二種。有漏無漏。如經中說。行者聽法時能斷五蓋。修七覺分。又覺名無學智。若為覺行不凈等法。皆名覺分。汝說亦不應有無漏猗者。先生喜已后得無漏。謂如實知見。又非一切猗皆因喜生。如三禪已上無喜亦有猗。又我等不說離智別有受法。此無漏智初來在心說名為樂。是故有無漏樂。但不因喜生。又經中說。除身心粗重名猗。得無漏時身心調適。是故有無漏猗。又佛常行舍心。是故言佛有喜。此事應明。又若人無我我所則無喜。若羅漢有喜。亦應有憂。而實無憂故知無喜。問曰。如初二禪有
【現代漢語翻譯】 現代漢語譯本： 這是內凈（內心清凈）。因為獲得了這種甚深禪定，所以覺（粗略的思維）和觀（細緻的思維）不再生起。不像初禪那樣，心念活動還包含覺和觀。因此說『無覺無觀』。『定生喜樂』是指，初禪是因為離開了（惡法）而得到喜，而二禪是因為禪定成就而得到喜。所以說是『定生』。有人問：初禪中的喜和二禪中的喜有什麼差別？回答是：初禪是因為滅除了憂愁而感到喜悅，二禪是因為滅除了痛苦而感到喜悅。另外，初禪中的喜是違背不凈之喜而得到的，二禪中的喜是違背清凈之喜而得到的。雖然都是因為愛（渴愛）的因緣而感到喜悅，但是初禪的喜比較微弱。有人問：像這樣的意義是有漏的還是無漏的？回答是：都是有漏的。因為有『我』的心，所以有喜。如果是無漏的心，就沒有『我』。沒有『我』，所以沒有喜。有人問：無漏沒有喜，這件事是不對的。佛陀在七覺支（七種覺悟的因素）中說了喜覺支。覺支全部都是無漏的，所以知道有無漏的喜。而且經中說，心生喜悅的人會得到身猗（身心的輕安）。身猗就會感受到快樂。如果沒有無漏的喜，也應該沒有無漏的猗樂。而且佛陀看到眾僧深入修行善法，就會生起歡喜。所以知道有無漏的喜。回答是：你用七覺支來證明有無漏的喜，這件事是不對的。覺支有兩種，有漏的和無漏的。就像經中說，修行人在聽法的時候能夠斷除五蓋（五種障礙），修習七覺支。而且『覺』這個名稱是無學智（阿羅漢的智慧）。如果爲了覺悟而修行不凈等法，都叫做覺支。你說也不應該有無漏的猗，是說先有喜，然後才得到無漏。也就是如實地知見（真理）。而且不是所有的猗都是因為喜而產生的。比如三禪以上沒有喜，也有猗。而且我們不是說離開智慧另外有感受。這種無漏的智慧最初來到心中，就叫做樂。所以有無漏的樂，但是不是因為喜而產生的。而且經中說，去除身心的粗重叫做猗。得到無漏的時候，身心調和適宜。所以有無漏的猗。而且佛陀常常行舍心（不執著的心），所以說佛陀有喜，這件事應該說明白。而且如果人沒有我以及我所（屬於我的事物）的執著，就沒有喜。如果阿羅漢有喜，也應該有憂愁。但實際上沒有憂愁，所以知道沒有喜。有人問：像初禪和二禪一樣，有...
【English Translation】 English version: This is inner purity (內淨). Because of attaining this profound Samadhi, the initial (覺) and sustained (觀) application of thought do not arise. Unlike the first Dhyana, where mental activities still include initial and sustained application of thought, it is therefore said 'without initial and sustained application of thought.' 'Samadhi generates joy and happiness' means that the first Dhyana gains joy because of detachment (from evil dharmas), while the second Dhyana gains joy because of the accomplishment of Samadhi. Therefore, it is said 'generates.' Someone asks: What is the difference between the joy in the first Dhyana and the joy in the second Dhyana? The answer is: The first Dhyana feels joy because of eliminating sorrow, while the second Dhyana feels joy because of eliminating suffering. Also, the joy in the first Dhyana is obtained by opposing impure joy, while the joy in the second Dhyana is obtained by opposing pure joy. Although both feel joy because of the condition of love (craving), the joy in the first Dhyana is weaker. Someone asks: Is this meaning defiled (with outflows) or undefiled (without outflows)? The answer is: All are defiled. Because there is a mind of 'I,' there is joy. If it is an undefiled mind, there is no 'I.' Without 'I,' there is no joy. Someone asks: Undefiled without joy, this is not right. The Buddha spoke of the joy enlightenment factor (喜覺支) in the seven factors of enlightenment (七覺支). All enlightenment factors are undefiled, so we know there is undefiled joy. Moreover, the Sutra says that a person whose mind is joyful obtains bodily ease (身猗). Bodily ease will experience happiness. If there is no undefiled joy, there should also be no undefiled ease and happiness. Moreover, when the Buddha sees the Sangha deeply practicing good dharmas, he will generate joy. So we know there is undefiled joy. The answer is: You use the seven enlightenment factors to prove that there is undefiled joy, but this is not right. There are two kinds of enlightenment factors, defiled and undefiled. Just like the Sutra says, a practitioner can eliminate the five hindrances (五蓋) when listening to the Dharma and cultivate the seven enlightenment factors. Moreover, the name 'enlightenment' is the wisdom of the no-more-learning (無學智, wisdom of an Arhat). If one cultivates impure dharmas for the sake of enlightenment, all are called enlightenment factors. What you say, that there should also be no undefiled ease, means that joy comes first, and then undefiled is obtained. That is, truly knowing and seeing (the truth). Moreover, not all ease is produced because of joy. For example, there is no joy above the third Dhyana, but there is ease. Moreover, we are not saying that there is a feeling separate from wisdom. This undefiled wisdom first comes into the mind and is called happiness. So there is undefiled happiness, but it is not produced because of joy. Moreover, the Sutra says that removing the coarseness of body and mind is called ease. When undefiled is obtained, the body and mind are harmonious and suitable. So there is undefiled ease. Moreover, the Buddha often practices the mind of equanimity (捨心, non-attachment), so saying that the Buddha has joy, this matter should be clarified. Moreover, if a person has no attachment to 'I' and 'mine' (我所, things belonging to me), there is no joy. If an Arhat has joy, there should also be sorrow. But in reality, there is no sorrow, so we know there is no joy. Someone asks: Like the first and second Dhyanas, there is...
喜無憂。羅漢亦爾。有喜無憂有何咎耶。答曰。諸禪定中有憂如根義中說。憂喜乃至有頂。苦樂隨身乃至四禪。又趣三禪中說離喜行舍。故知無無漏喜若有云何言離。又無漏心不應有喜。喜皆依假名想分別。有問曰。若爾則初二禪中無無漏受。經中說。初禪二禪但有喜未有心樂。今喜亦無復何所有。答曰。此喜離喜等不說無漏禪。更有經說無漏禪。所謂行者。何相何緣。入初禪不念是相是緣。但觀初禪中所有色受想行識。如病如癰乃至無我。問曰。如病如癰如箭痛惱。此四是世間行非無漏。是故汝以此經為證。不能成無漏也。答曰。此四行皆是苦之異名。故名無漏。問曰。學人亦無無漏喜耶。答曰。若在道心爾時無喜。在俗則有。無學常無。問曰。經中說。以喜樂心能得四諦。云何言無無漏喜。答曰。無我心即名為樂。行者得無我心。破壞顛倒知真實故。心則快樂無別有喜。又此經明不以喜能得實智。故如是說。◎
◎三禪品第一百六十七
離喜行舍憶念安慧受身樂。是樂聖人亦說。亦舍憶念行樂入第三禪。問曰。何故離喜。答曰。行者見喜能漂故離。又此喜從想分別生。喜動轉相。從初已來苦常隨逐。以此故離。又行者得寂滅三禪故舍二禪。又從喜生樂淺。離喜生樂深。如人于妻子等不能常喜。以喜從
【現代漢語翻譯】 現代漢語譯本：喜和無憂。阿羅漢（Arhat，已證得涅槃的聖人）也是如此。有喜而無憂有什麼過錯呢？回答說：各種禪定中有憂，如《根義》中所說，憂和喜乃至有頂天（Bhavagra，三界最高的境界）。苦和樂伴隨身體，乃至四禪。又在趣向三禪中說要『離喜行舍』，因此可知沒有無漏的喜，如果有，怎麼能說是『離』呢？而且無漏的心不應該有喜。喜都依賴於假名、想像和分別。有人問：如果這樣，那麼初禪和二禪中就沒有無漏的感受了。《經》中說，初禪和二禪只有喜，還沒有心樂。現在喜也沒有了，還剩下什麼呢？回答說：這裡說的『離喜』等，不是指無漏禪。還有其他的經說到無漏禪，就是所謂的『行者』。以什麼相、什麼緣，進入初禪時不念這些相和緣，只是觀察初禪中所有的色、受、想、行、識，如病、如癰，乃至無我。問：如病、如癰、如箭的痛惱，這四種是世間行，不是無漏。所以你用這部經作為證據，不能證明無漏。答：這四種行都是苦的不同名稱，所以稱為無漏。問：學人（正在修行的人）也沒有無漏的喜嗎？答：如果在道心的時候，就沒有喜。在世俗的時候則有。無學（已證得阿羅漢果位的人）則永遠沒有。問：經中說，以喜樂心能證得四諦（Four Noble Truths），為什麼說沒有無漏的喜？答：無我心就叫做樂。修行者得到無我心，破壞顛倒，知道真實，所以心就快樂，沒有另外的喜。而且這部經說明不是用喜能得到真實的智慧，所以這樣說。 三禪品第一百六十七 離喜行舍，憶念安慧，感受身樂。這種樂聖人也說，也捨棄憶念，修行樂，進入第三禪。問：為什麼要離喜？答：修行者看到喜會漂浮不定，所以要離開。而且這種喜是從想像和分別產生的，喜是動轉的相。從最初以來，苦就常常伴隨著它。因為這個原因要離開。而且修行者得到寂滅的三禪，所以捨棄二禪。而且從喜產生的樂淺薄，離開喜產生的樂深刻。就像人對於妻子等不能常常感到喜悅，因為喜是從
【English Translation】 English version: Joy and no sorrow. Arhats (Arhat, enlightened saints who have attained Nirvana) are also like that. What fault is there in having joy without sorrow? The answer is: There is sorrow in various dhyanas (meditative states), as mentioned in the 『Meaning of Roots』. Sorrow and joy extend even to Bhavagra (the highest realm of existence). Suffering and happiness accompany the body, even up to the fourth dhyana. Furthermore, it is said in approaching the third dhyana to 『abandon joy and practice equanimity』. Therefore, it is known that there is no undefiled joy. If there were, how could it be said to 『abandon』 it? Moreover, an undefiled mind should not have joy. All joy relies on provisional names, imagination, and discrimination. Someone asks: If that is the case, then there is no undefiled feeling in the first and second dhyanas. The Sutra says that the first and second dhyanas only have joy and not yet mental pleasure. Now that joy is also gone, what remains? The answer is: This 『abandoning joy』 and so on does not refer to undefiled dhyana. There are other Sutras that speak of undefiled dhyana, which is the so-called 『practitioner』. With what characteristics and what conditions does one enter the first dhyana without thinking of these characteristics and conditions, but only observing all the form, feeling, perception, mental formations, and consciousness in the first dhyana, as if they were a disease, a boil, even without self. Question: The pain and distress of a disease, a boil, and an arrow, these four are worldly practices, not undefiled. Therefore, your use of this Sutra as evidence cannot prove undefiledness. Answer: These four practices are all different names for suffering, so they are called undefiled. Question: Do learners (those who are currently practicing) also not have undefiled joy? Answer: If they are in the mind of the path, then there is no joy. In the mundane world, there is. Those who have nothing more to learn (those who have attained Arhatship) never have it. Question: The Sutra says that with a joyful mind one can attain the Four Noble Truths (Four Noble Truths), why do you say there is no undefiled joy? Answer: The mind of no-self is called joy. Practitioners attain the mind of no-self, destroy delusion, and know the truth, so the mind is joyful, and there is no separate joy. Moreover, this Sutra clarifies that one cannot attain true wisdom with joy, so it is said in this way. Chapter 167 on the Third Dhyana Abandoning joy and practicing equanimity, mindful and wise, experiencing bodily pleasure. This pleasure is also spoken of by the sages, also abandoning mindfulness, practicing pleasure, and entering the third dhyana. Question: Why abandon joy? Answer: Practitioners see that joy can be fleeting, so they abandon it. Moreover, this joy arises from imagination and discrimination, and joy is a moving characteristic. From the beginning, suffering has always accompanied it. For this reason, one must abandon it. Moreover, practitioners attain the tranquil third dhyana, so they abandon the second dhyana. Moreover, the pleasure arising from joy is shallow, and the pleasure arising from abandoning joy is profound. Just as people cannot always feel joy towards their wives and children, because joy arises from
想分別生故。樂不從想分別生故。能常有。行者亦爾。喜初來則以為樂。后則厭離。問曰。若人為熱所惱則以冷為樂。行者為何苦所惱。故以三禪為樂。答曰。二禪中喜是發動相如刺棘。行者為此喜所惱。故於無喜定中而生樂心。問曰。隨有熱苦則以冷為樂。若得離熱冷則非樂。行者若以離喜。何故於三禪中猶生樂心。答曰。生樂二種。或由苦在。如有熱苦則以冷為樂。或由離苦如離怨憎。如佛離拘舍彌比丘言我安樂。是事亦爾。得離動相故於二禪生樂。如離五欲故以初禪為樂。行舍者。以離喜故心得寂滅。行者先深著喜心多散亂。今得離故其心寂滅。故說行舍。憶念安慧者。于喜過中此二常備。不令喜來破壞。又憶念者。憶念喜安慧見喜中過。受身樂者。離喜行舍舍即是樂。以無動求故。是樂不從想分別生。故名身受樂。聖人亦說。亦舍者說名隨世人。故說名為樂。如說非想非非想處心。不貪著故舍。憶念行樂者。是人知舍。謂見喜過而生厭離。故得妙舍。又憶念亦妙。謂能念喜過。此中亦應說安慧。與念同行故不說。樂者是第一樂。是故聖人亦說亦舍。問曰。三禪中有受樂。何故說舍樂。答曰。我此論中不說離受別有舍樂。受樂即是舍樂。問曰。若爾第四禪中應說受樂。以有舍故。答曰。我說四禪亦有受樂。但為
【現代漢語翻譯】 現代漢語譯本 想分別產生苦惱的緣故，快樂不是從想分別產生的緣故，所以能常存。修行者也是這樣，剛開始對喜樂感到快樂，後來就會厭惡遠離。 問：如果有人被熱所困擾，就會覺得冷是快樂的。修行者是被什麼痛苦所困擾，所以覺得三禪是快樂的？ 答：二禪中的喜樂是躁動不安的，就像刺一樣。修行者被這種喜樂所困擾，所以在沒有喜樂的禪定中產生快樂的心。 問：如果因為有熱的痛苦，所以覺得冷是快樂的。如果離開了熱，冷也就不是快樂了。修行者如果離開了喜樂，為什麼在三禪中仍然會產生快樂的心？ 答：快樂有兩種，一種是因為有痛苦，比如有熱的痛苦，所以覺得冷是快樂的。一種是因為離開了痛苦，比如離開了怨恨。就像佛陀離開拘舍彌的比丘們時說『我安樂』一樣。也是這樣，因為離開了躁動不安的喜樂，所以在二禪中產生快樂。就像離開了五欲，所以覺得初禪是快樂的。行舍，是因為離開了喜樂，所以心得到寂滅。修行者先前深深執著于喜樂，心多散亂，現在得以離開，所以心寂滅，所以說行舍。憶念安慧，對於喜樂的過患，這二者常常具備，不讓喜樂來破壞。而且憶念，是憶念喜樂的過患。受身樂，是離開喜樂的行舍，舍就是樂，因為沒有躁動追求的緣故。這種快樂不是從想分別產生的，所以名為身受樂。聖人也說，也舍，是隨順世人而說，所以說名為樂。就像說非想非非想處心，因為不貪著所以舍。憶念行樂，是人知道舍，是說見到喜樂的過患而產生厭離，所以得到妙舍。而且憶念也很重要，是說能夠憶念喜樂的過患。這裡也應該說安慧，因為與念同行，所以沒說。樂是第一樂，所以聖人也說也舍。 問：三禪中有受樂，為什麼說舍樂？ 答：我在這部論中不說離開受樂另外有舍樂，受樂就是舍樂。 問：如果是這樣，第四禪中應該說受樂，因為有舍的緣故？ 答：我說四禪也有受樂，但爲了...
【English Translation】 English version Because suffering arises from conceptual thought and discrimination (想分別), joy does not arise from conceptual thought and discrimination, therefore it can be constant. The practitioner is also like this; initially, they find joy pleasurable, but later they become weary and detached. Question: If someone is troubled by heat, they find coolness pleasurable. What suffering troubles the practitioner, that they find the Third Dhyana (三禪) pleasurable? Answer: The joy in the Second Dhyana is agitated, like thorns. The practitioner is troubled by this joy, therefore they generate a mind of joy in the state of no-joy (無喜定). Question: If coolness is pleasurable because of the suffering of heat, then if heat is gone, coolness is no longer pleasurable. If the practitioner has abandoned joy, why does the mind still generate joy in the Third Dhyana? Answer: There are two kinds of joy. One arises from suffering, such as finding coolness pleasurable because of the suffering of heat. The other arises from the absence of suffering, such as being free from resentment. Just as the Buddha said 'I am at peace' when he left the Bhikkhus (比丘) of Kausambi (拘舍彌), it is the same here. Because one is free from the agitation of joy, joy arises in the Second Dhyana. Just as one finds the First Dhyana pleasurable because one is free from the five desires (五欲). Equanimity (行舍) arises because one is free from joy, therefore the mind attains tranquility. The practitioner was previously deeply attached to joy, and their mind was scattered. Now that they are free from it, their mind is tranquil, therefore it is said to be equanimity. Mindfulness (憶念) and wisdom (安慧) are always present regarding the faults of joy, preventing joy from arising and causing disruption. Moreover, mindfulness is the mindfulness of the faults of joy. Experiencing bodily joy (受身樂) is the equanimity of abandoning joy; equanimity is joy because there is no agitated seeking. This joy does not arise from conceptual thought and discrimination, therefore it is called bodily joy. The sages also speak of 'also equanimity' (亦舍), which is spoken in accordance with worldly people, therefore it is called joy. Just as it is said of the mind in the Realm of Neither Perception Nor Non-Perception (非想非非想處), one abandons it because one is not attached to it. Mindfulness of practicing joy (憶念行樂) means that one knows abandonment, that is, seeing the faults of joy and generating aversion, therefore one attains wonderful equanimity. Moreover, mindfulness is also wonderful, meaning that one is able to be mindful of the faults of joy. Wisdom should also be mentioned here, but it is not mentioned because it accompanies mindfulness. Joy is the foremost joy, therefore the sages also speak of 'also equanimity'. Question: There is experiencing joy in the Third Dhyana, why is it called the joy of equanimity (舍樂)? Answer: In this treatise, I do not say that there is a joy of equanimity separate from experiencing joy; experiencing joy is the joy of equanimity. Question: If that is the case, then experiencing joy should be mentioned in the Fourth Dhyana, because there is equanimity? Answer: I say that there is also experiencing joy in the Fourth Dhyana, but in order to...
滅第三禪樂故如是說。問曰。若俱是受樂。何故初禪二禪名喜。三禪名樂。答曰。以想分別故名喜。無想分別故名樂行者于第三禪心轉攝故。無想分別故名為樂。又得三禪寂滅轉深。故名為樂。如說動求心聖人名苦。動名分別言此是樂。
四禪品第一百六十八
除斷苦樂先滅憂喜。不苦不樂舍念清凈入第四禪。問曰。若先斷苦何故於此中說。若必欲說應言先斷。如先滅憂喜。答曰。四禪名不動欲成此不動相故。說無四受。所以者何。動名發動。行者為苦樂所侵則心動。心動則生貪恚。故斷苦樂。令心不動。問曰。若第四禪受利益最大。何故不名為樂。答曰。是受寂滅故說不苦不樂。隨心念知此是樂則名為樂。得第四禪離三禪樂。故不以為樂。舍念清凈者。此中舍清凈。以無求故。三禪有求謂此是樂。又此禪中念亦清凈。所以者何。三禪中以著樂故憶念散亂。至第四禪中貪樂斷故。憶念清凈。問曰。何故四禪不說安慧答曰。若說憶念清凈。當知已說安慧。以此二法不相離故。又此是禪定道非智慧道。安慧是慧故不說。第三禪後分中亦不說安慧。但說行舍憶念樂。不說行舍念慧樂。又此憶念能成禪定。若人定未成時要以取想憶念能成。所以獨說。又得上功德舍下功德。不須思惟故不說慧。問曰。不苦不樂受是
【現代漢語翻譯】 現代漢語譯本： 滅除第三禪的快樂所以這樣說。有人問：如果都是感受快樂，為什麼初禪和二禪稱為『喜』，而三禪稱為『樂』？回答：因為有『想』的分別，所以稱為『喜』；沒有『想』的分別，所以稱為『樂』。修行者在第三禪中心念轉變收攝，沒有『想』的分別，所以稱為『樂』。而且，得到三禪的寂滅更加深刻，所以稱為『樂』。正如經文所說，追求動盪的心，聖人稱之為『苦』，『動』指的是分別，說『這是快樂』。
四禪品第一百六十八
斷除苦樂，先滅憂喜，不苦不樂，舍念清凈，進入第四禪。有人問：如果先斷除苦，為什麼在這裡才說？如果一定要說，應該說『先斷』，如同『先滅憂喜』。回答：四禪被稱為『不動』，爲了成就這種不動的狀態，所以說沒有四種感受。為什麼呢？『動』指的是發動。修行者被苦樂侵擾，心就會動搖。心動搖就會產生貪婪和嗔恨，所以要斷除苦樂，使心不動搖。有人問：如果第四禪的感受利益最大，為什麼不稱為『樂』？回答：這種感受是寂滅的，所以說『不苦不樂』。隨心念知道『這是快樂』，那麼就稱為『樂』。得到第四禪，遠離了三禪的快樂，所以不認為它是快樂。『舍念清凈』指的是，這裡的『舍』是清凈的，因為沒有追求。三禪有追求，認為『這是快樂』。而且，這個禪定中的『念』也是清凈的。為什麼呢？三禪中因為執著于快樂，所以憶念散亂。到了第四禪中，貪戀快樂的心斷除了，憶念就清凈了。有人問：為什麼四禪不說『安慧』？回答：如果說憶念清凈，應當知道已經說了『安慧』，因為這兩種法不相分離。而且，這是禪定之道，不是智慧之道，『安慧』是智慧，所以不說。第三禪的後半部分中也沒有說『安慧』，只說『行舍憶念樂』，不說『行舍念慧樂』。而且，這種憶念能夠成就禪定。如果人的禪定沒有成就，需要用取相的憶念才能成就，所以單獨說。而且，得到上層的功德，捨棄下層的功德，不需要思惟，所以不說智慧。有人問：不苦不樂的感受是
【English Translation】 English version: It is said thus because the joy of the third Dhyana (third level of meditative absorption) is extinguished. Question: If both are the experience of joy, why are the first and second Dhyanas called '喜' (xi, joy), while the third Dhyana is called '樂' (le, pleasure)? Answer: Because of the discrimination of '想' (xiang, thought), it is called '喜' (xi, joy); without the discrimination of '想' (xiang, thought), it is called '樂' (le, pleasure). The practitioner's mind in the third Dhyana turns inward and is collected, so without the discrimination of '想' (xiang, thought), it is called '樂' (le, pleasure). Moreover, attaining the extinction of the third Dhyana is profoundly deep, so it is called '樂' (le, pleasure). As it is said, the sage calls the mind that seeks movement '苦' (ku, suffering). '動' (dong, movement) refers to discrimination, saying 'this is pleasure'.
Chapter One Hundred and Sixty-Eight on the Fourth Dhyana
Having eliminated suffering and pleasure, first extinguishing sorrow and joy, being neither in suffering nor in pleasure, with purity of mindfulness through equanimity, one enters the fourth Dhyana (fourth level of meditative absorption). Question: If suffering is eliminated first, why is it mentioned here? If it must be said, it should be said 'eliminate first', like 'first extinguish sorrow and joy'. Answer: The fourth Dhyana is called '不動' (budong, immovability). To achieve this state of immovability, it is said that there are no four sensations. Why? '動' (dong, movement) refers to agitation. If a practitioner is invaded by suffering and pleasure, the mind will be agitated. If the mind is agitated, greed and hatred will arise. Therefore, suffering and pleasure are eliminated to keep the mind still. Question: If the benefit of the fourth Dhyana is the greatest, why is it not called '樂' (le, pleasure)? Answer: This sensation is extinction, so it is said to be 'neither suffering nor pleasure'. If the mind knows 'this is pleasure', then it is called '樂' (le, pleasure). Attaining the fourth Dhyana, one is separated from the pleasure of the third Dhyana, so it is not considered pleasure. 'Purity of mindfulness through equanimity' means that 'equanimity' here is pure because there is no seeking. The third Dhyana has seeking, thinking 'this is pleasure'. Moreover, 'mindfulness' in this Dhyana is also pure. Why? In the third Dhyana, because of attachment to pleasure, recollection is scattered. In the fourth Dhyana, because the mind of craving for pleasure is cut off, recollection is pure. Question: Why is '安慧' (anhui, peaceful wisdom) not mentioned in the fourth Dhyana? Answer: If purity of recollection is mentioned, it should be known that '安慧' (anhui, peaceful wisdom) has already been mentioned, because these two dharmas are inseparable. Moreover, this is the path of Dhyana (meditative absorption), not the path of wisdom. '安慧' (anhui, peaceful wisdom) is wisdom, so it is not mentioned. '安慧' (anhui, peaceful wisdom) is also not mentioned in the latter part of the third Dhyana, only '行舍憶念樂' (xingshe yinian le, equanimity, mindfulness, and pleasure) are mentioned, not '行舍念慧樂' (xingshe nian hui le, equanimity, mindfulness, wisdom, and pleasure). Moreover, this recollection can accomplish Dhyana (meditative absorption). If a person's Dhyana (meditative absorption) is not accomplished, it needs to be accomplished with the recollection of taking form, so it is said alone. Moreover, obtaining the upper merit, abandoning the lower merit, there is no need to think, so wisdom is not mentioned. Question: The sensation of neither suffering nor pleasure is
無明分。四禪中多與慧相違。故不說慧。答曰。若爾不苦不樂受不應為無漏。樂受是貪分故亦無無漏。問曰。三禪中為違自地過故說安慧。為違他地過故說憶念。四禪自地無如是過。故不說安慧。答曰。四禪亦有貪等過故應說安慧。是中貪過細微難覺。故必應當說。餘地中亦應說而不說。故知應如我答。問曰。何故四禪出入息滅。答曰。息依身心。何以知之。隨心細時喘息亦細。四禪心不動。故出入息滅。又如人疲極。若擔重上山則喘息粗。息時則細。四禪亦爾。以無動相心止息。故出入息滅。有人言。行者得四禪四大故。身諸毛孔閉。是故息滅。此事不然。所以者何。飲食汁流充遍身中。若諸毛孔閉則不應行。而實不可。故知四禪心力能令息滅。問曰。四禪中無樂受。是中雲何有愛使。經中說樂受中愛使。答曰。是中有細樂受。但斷粗樂。故說不苦不樂。如風動燈。若置密室則名不動。是中必有微風。然但無粗風故名不動。四禪亦爾。必有細樂。斷粗苦樂故。名不苦不樂。
無邊空處品第一百六十九
過一切色相滅有對相。不念一切異相入無邊虛空處。色相名色香味觸相。行者以何故過。謂此色中有對有礙。及諸異相。謂鐘鼓等。此諸相是種種煩惱種種業種種苦因。以此故過。若過一切色相則有對相滅
【現代漢語翻譯】 現代漢語譯本 無明分（無明的部分）。四禪（佛教禪定中的第四個階段）中大多與智慧相違背，所以不說智慧。回答說：如果這樣，那麼不苦不樂受（既非痛苦也非快樂的感受）就不應該是無漏（沒有煩惱的）。樂受（快樂的感受）是貪（貪慾）的一部分，所以也沒有無漏。提問：三禪（佛教禪定中的第三個階段）中，是爲了避免違背自身禪定境界的過失才說安慧（安穩的智慧），還是爲了避免違背其他禪定境界的過失才說憶念（憶持正念）？四禪自身禪定境界沒有這樣的過失，所以不說安慧。回答說：四禪也有貪等過失，所以應該說安慧。這裡面的貪的過失非常細微難以察覺，所以必須應當說。其他禪定境界中也應該說卻沒有說，所以知道應該像我這樣回答。提問：為什麼四禪中出入息（呼吸）會停止？回答說：呼吸依賴於身心。憑什麼知道呢？隨著心念細微的時候，喘息也細微。四禪心不動，所以出入息停止。又比如人疲憊到了極點，如果揹著重物上山，那麼喘息就粗重，休息的時候就細微。四禪也是這樣，因為沒有動相，心止息，所以出入息停止。有人說：修行者得到四禪，四大（地、水、火、風）調和，所以身體的毛孔閉合，因此呼吸停止。這件事不對。為什麼呢？飲食的汁液流通充滿全身，如果各個毛孔閉合，那麼就不應該執行，但實際上並非如此。所以知道四禪的心力能夠使呼吸停止。提問：四禪中沒有樂受，這裡面怎麼會有愛使（愛的驅使）？經典中說樂受中有愛使。回答說：這裡面有細微的樂受，只是斷除了粗重的快樂，所以說不苦不樂。如同風吹動燈，如果放置在密室中就叫做不動。這裡面必定有微風，然而只是沒有粗風所以叫做不動。四禪也是這樣，必定有細微的快樂，斷除了粗重的苦樂，所以叫做不苦不樂。
無邊空處品 第一百六十九
超過一切色相，滅除有對相（有障礙的相），不念一切異相（不同的表象），進入無邊虛空處（無邊無際的虛空）。色相指的是色（顏色）、香（氣味）、味（味道）、觸（觸感）的相。修行者因為什麼原因超過這些呢？因為這些色相中有對立有障礙，以及各種不同的表象，比如鐘鼓等。這些相是種種煩惱、種種業、種種痛苦的原因。因為這個原因而超過。如果超過一切色相，那麼有對相就滅除了。
【English Translation】 English version The division of ignorance (Avidya). In the Fourth Dhyana (the fourth stage of Buddhist meditation), it is mostly contrary to wisdom, so wisdom is not mentioned. The answer is: If that's the case, then neither painful nor pleasant feeling (neither painful nor pleasant sensation) should be without outflows (free from defilements). Pleasant feeling (pleasant sensation) is a part of greed (attachment), so it is also without outflows. Question: In the Third Dhyana (the third stage of Buddhist meditation), is 'peaceful wisdom' (tranquil wisdom) mentioned to avoid the fault of contradicting one's own ground, or is 'mindfulness' (recollection) mentioned to avoid the fault of contradicting other grounds? The Fourth Dhyana does not have such faults in its own ground, so peaceful wisdom is not mentioned. The answer is: The Fourth Dhyana also has faults such as greed, so peaceful wisdom should be mentioned. The fault of greed in it is very subtle and difficult to detect, so it must be mentioned. It should also be mentioned in other grounds but is not, so know that it should be answered as I have. Question: Why does the in-and-out breath (respiration) cease in the Fourth Dhyana? The answer is: Breath depends on body and mind. How do you know this? When the mind is subtle, the breathing is also subtle. The Fourth Dhyana's mind does not move, so the in-and-out breath ceases. Also, like a person who is extremely tired, if carrying a heavy load uphill, then the breathing is rough, and when resting, it is subtle. The Fourth Dhyana is also like this, because there is no movement, the mind stops, so the in-and-out breath ceases. Some say: Practitioners attain the Fourth Dhyana, and the four elements (earth, water, fire, wind) are harmonized, so the pores of the body close, therefore the breath ceases. This is not correct. Why? The juice of food flows and fills the whole body. If the pores are closed, then it should not flow, but in reality, it does. So know that the mind power of the Fourth Dhyana can cause the breath to cease. Question: There is no pleasant feeling in the Fourth Dhyana, how can there be love-desire (the driving force of love)? The sutras say that there is love-desire in pleasant feeling. The answer is: There is subtle pleasant feeling in it, but only the coarse pleasure is cut off, so it is called neither painful nor pleasant. Like a lamp moved by the wind, if placed in a sealed room, it is called motionless. There must be a slight breeze in it, but only there is no coarse wind, so it is called motionless. The Fourth Dhyana is also like this, there must be subtle pleasure, cutting off coarse pain and pleasure, so it is called neither painful nor pleasant.
Chapter One Hundred and Sixty-Nine on the Realm of Boundless Space
Transcending all forms, extinguishing the perception of resistance (perception of obstruction), not thinking of all different perceptions (different appearances), entering the realm of boundless space (limitless void). Form refers to the perceptions of color, smell, taste, and touch. Why do practitioners transcend these? Because these forms have opposition and obstruction, as well as various different appearances, such as bells and drums. These appearances are the causes of various afflictions, various karmas, and various sufferings. Because of this reason, they are transcended. If all forms are transcended, then the perception of resistance is extinguished.
。有對相滅則無異相。是中略故。不說過此故此滅。復有人言。一切色相者。即是眼識所依止相。有對相者。是耳鼻舌身識所依止相。異相者是意識所依止相。此事不然。所以者何。若言滅有對相。則已攝色。何故別說。又離色相對相。無別有意識所依止色。是故不應別說異相。應如先說。入無邊虛空處者。行者以色相逼鬧疲惓故觀無邊虛空。內取眼鼻咽喉等虛空相。外取井穴門向樹間等虛空相。又觀身死棄之冢間。火燒滅盡。若鳥狩食啖蟲從中出。故知此身先有虛空。問曰。是虛空定以何為緣。答曰。初緣虛空成已自緣諸陰。亦緣他諸陰。所以者何。以悲為首作如是念。眾生可愍為色相所惱。問曰。此定何眾生緣。答曰。緣一切眾生。問曰。是行者離色相。云何能緣欲色眾生。答曰。是行者能緣色。但於色中心不通暢。不樂不著。如經中說。若聖人深見憶念五欲。于中不樂不通不著。畏沒退還如燒筋羽。若念泥洹心則通暢。此人如是亦能緣色。但不貪樂。又如行者雖離色相以虛空邊能緣四禪。如無色定能緣無漏色。是中無過非煩惱處。故余亦應爾。問曰。虛空是色入性。云何緣此能過色相。答曰。此定緣無為虛空。故能過色。問曰。此定不緣無為虛空。所以者何。此定方便中說緣眼等中空。故知緣有為虛空。又經中
【現代漢語翻譯】 現代漢語譯本 『有對相』（有阻礙、有對立的現象）滅盡，就不會有『異相』（不同的現象）。這裡因為內容簡略，所以沒有詳細說明，因此說『此滅』。還有人說，『一切色相』（所有物質現象）是指眼識所依止的現象，『有對相』是耳、鼻、舌、身識所依止的現象，『異相』是意識所依止的現象。這種說法不對。為什麼呢？如果說滅盡『有對相』，就已經包含了『色』，為什麼還要另外說？而且，離開『色』和『對相』，沒有其他的『意識』所依止的『色』。所以不應該另外說『異相』，應該像先前所說的那樣理解。 進入『無邊虛空處』（禪定境界）的人，因為被『色相』（物質現象）的逼迫而感到疲憊，所以觀察無邊的虛空。在內，觀察眼、鼻、咽喉等內部的虛空相；在外，觀察井、洞、門窗、樹木之間的虛空相。又觀察屍體被丟棄在墳墓之間，被火焚燒殆盡，或者被鳥獸啃食，或者蟲子從屍體中鑽出。由此可知，這個身體原本就有虛空。有人問：這個『虛空定』（以虛空為對象的禪定）以什麼為所緣（禪修對像）？回答說：最初以虛空的形成作為所緣，之後就以諸陰（五蘊）作為所緣，也以其他人的諸陰作為所緣。為什麼呢？因為以悲憫之心為首，這樣想：眾生真可憐，被『色相』所惱。 有人問：這個禪定以什麼樣的眾生為所緣？回答說：以一切眾生為所緣。有人問：這個修行者已經離開了『色相』，怎麼能緣欲界和色界的眾生？回答說：這個修行者能夠緣『色』，但是在『色』的中心不通暢，不喜歡，不執著。就像經中所說，如果聖人深刻地看見和憶念五欲，對於五欲不喜樂，不通達，不執著，害怕沉沒而退避，就像被燒焦的筋和羽毛一樣。如果憶念『泥洹』（涅槃），內心就通暢。這個人也是這樣，能夠緣『色』，但是不貪戀。又比如修行者雖然離開了『色相』，但是憑藉虛空的邊緣能夠緣四禪（色界四禪定）。就像無色定能夠緣無漏色（清凈的色法）一樣。這裡沒有過失，不是煩惱的處所，所以其他的也應該這樣理解。 有人問：虛空是『色入』（色蘊的組成部分）的性質，怎麼能緣虛空而超越『色相』？回答說：這個禪定緣的是『無為虛空』（不生不滅的虛空），所以能夠超越『色』。有人問：這個禪定不是緣『無為虛空』。為什麼呢？因為這個禪定的方便法門中說的是緣眼等內部的空，所以知道是緣『有為虛空』（因緣和合而生的虛空）。還有經中...
【English Translation】 English version When the 'with-resistance aspect' (phenomena of obstruction and opposition) is extinguished, there will be no 'different aspect' (different phenomena). This is because the content is abbreviated, so it is not explained in detail, hence the saying 'this is extinguished'. Some also say that 'all material aspects' (all material phenomena) refer to the phenomena relied upon by eye consciousness, 'with-resistance aspect' refers to the phenomena relied upon by ear, nose, tongue, and body consciousness, and 'different aspect' refers to the phenomena relied upon by mind consciousness. This statement is incorrect. Why? If it is said that the 'with-resistance aspect' is extinguished, then 'form' is already included, why mention it separately? Moreover, apart from 'form' and 'with-resistance aspect', there is no other 'form' relied upon by 'mind consciousness'. Therefore, the 'different aspect' should not be mentioned separately, and it should be understood as previously stated. A person who enters the 'sphere of infinite space' (a state of meditative absorption), because they are fatigued by the oppression of 'material aspects' (material phenomena), observes infinite space. Internally, they observe the aspect of emptiness in the eyes, nose, throat, etc.; externally, they observe the aspect of emptiness in wells, caves, doorways, and between trees. They also observe a corpse discarded among tombs, burned to ashes, or eaten by birds and beasts, or worms emerging from the corpse. From this, it is known that this body originally contains emptiness. Someone asks: What does this 'sphere of infinite space' (meditation focused on space) take as its object of focus (object of meditation)? The answer is: Initially, it takes the formation of space as its object of focus, and then it takes the aggregates (five skandhas) as its object of focus, and also takes the aggregates of others as its object of focus. Why? Because with a compassionate heart as the starting point, they think: Sentient beings are truly pitiable, troubled by 'material aspects'. Someone asks: What kind of sentient beings does this meditation take as its object of focus? The answer is: It takes all sentient beings as its object of focus. Someone asks: This practitioner has already left 'material aspects', how can they focus on sentient beings in the desire realm and form realm? The answer is: This practitioner is able to focus on 'form', but their heart is not open, they do not like it, and they are not attached to it. Just as it is said in the sutras, if a sage deeply sees and remembers the five desires, they do not delight in them, do not understand them, and are not attached to them, fearing sinking and retreating, like scorched tendons and feathers. If they remember 'Nirvana', their heart is open. This person is also like this, able to focus on 'form', but not greedy for it. Also, for example, although a practitioner has left 'material aspects', they can focus on the four Dhyanas (four meditative absorptions of the form realm) by means of the edge of space. Just as the formless absorptions can focus on undefiled form (pure form). There is no fault here, it is not a place of affliction, so the others should also be understood in this way. Someone asks: Space is the nature of the 'sphere of form' (component of the form aggregate), how can one transcend 'material aspects' by focusing on space? The answer is: This meditation focuses on 'unconditioned space' (space that is not created or destroyed), so it can transcend 'form'. Someone asks: This meditation does not focus on 'unconditioned space'. Why? Because the expedient methods of this meditation say that it focuses on the emptiness within the eyes, etc., so it is known that it focuses on 'conditioned space' (space that arises from causes and conditions). Also in the sutras...
不說無為虛空相。但說有為虛空相。所謂無色處名虛空。是故無無為虛空。答曰。色性不名虛空。所以者何。經中說虛空無色不可見不可對。問曰。更有經說。因明知虛空。除色無有餘法因明可知。答曰。無色名虛空。諸色以明可知。是故因明則知色無。非有虛空。又于闇中亦知虛空。盲人以手亦知虛空。又以杖亦知此是虛空。故知虛空非是色性。色不以此等因緣可知。又色是有對虛空無對。又以火等能盡滅色。而不能滅虛空。若虛空滅更名為何法。問曰。若有色生則虛空滅。如起墻壁是中則無復有虛空。答曰。此中色生。是色竟無所滅。所以者何。色無名虛空。無法不可更無。是故色不滅空。又汝言虛空是色。此中無有因緣可令是色。問曰。現見門向等中虛空。現見事中不須因緣。答曰。虛空不可現見。先已破故。所謂闇中亦可知等。問曰。若虛空非色為是何法。答曰。虛空名無法。但無色處名為虛空。問曰。經中說。因六種故眾生受身。又說。虛空名不可見無色無對。若無法。不得作如是說。無有說兔角。名不可見無色無對。答曰。若實有法皆有所依。如名依色色亦依名。虛空無依故知無法。汝言空種是亦不然。所以者何。色礙於色是色得異色無。故得增長。以此義故。佛說因六種眾生受身。汝言虛空無色無形無
【現代漢語翻譯】 現代漢語譯本 不說無為（Nirvana，涅槃）的虛空相（lakshana，相），只說有為（Samsara，輪迴）的虛空相。所謂的無色處（Arupaloka，無色界）名為虛空。因此，沒有『無無為』的虛空。答：色（rupa，物質）的自性不名為虛空。為什麼呢？因為經典中說，虛空無色、不可見、不可對（無障礙）。問：更有經典說，通過因明（hetu-vidya，因明學）可以瞭解虛空。除了色之外，沒有其他法可以通過因明來了解。答：無色名為虛空。諸色可以通過明來了解。因此，通過因明可以知道沒有色，而不是有虛空。而且，在黑暗中也可以知道虛空。盲人也可以用手知道虛空。也可以用杖知道這是虛空。所以知道虛空不是色的自性。色不能通過這些因緣來了解。而且，色是有對（有障礙）的，虛空是無對（無障礙）的。而且，可以用火等來完全滅除色，而不能滅除虛空。如果虛空滅了，又該稱為什麼法呢？問：如果有色產生，那麼虛空就滅了，比如建造墻壁，其中就沒有虛空了。答：這裡色產生，是色最終沒有滅除任何東西。為什麼呢？因為色無名為虛空，沒有法就不能再沒有。所以色不滅空。而且，你說虛空是色，這裡沒有因緣可以令它是色。問：現在看到門窗等中的虛空，在現見的事物中不需要因緣。答：虛空不可現見，先前已經破斥過了。所謂在黑暗中也可以知道等等。問：如果虛空不是色，那是什麼法呢？答：虛空名為無法。只是沒有色之處名為虛空。問：經典中說，因為六種（地、水、火、風、空、識）的緣故，眾生接受身體。又說，虛空名為不可見、無色、無對。如果無法，就不能作這樣的說。沒有人說兔角，名為不可見、無色、無對。答：如果真實有法，都有所依。如名依于**，也依于名。虛空無所依，所以知道是無法。你說空種，這也是不對的。為什麼呢？色障礙於色，是色得到，異色沒有，故得增長。因此義故，佛說因六種眾生受身。你說虛空無色無形無 對
【English Translation】 English version It does not speak of the unconditioned (asamskrta) aspect of space (akasa), but only of the conditioned (samskrta) aspect of space. What is called the formless realm (arupa-dhatu) is named space. Therefore, there is no 'non-unconditioned' space. Answer: The nature of form (rupa) is not called space. Why? Because the sutras say that space is without form, invisible, and without obstruction (apratihata). Question: There are other sutras that say that space can be understood through epistemology (hetu-vidya). Apart from form, there is no other dharma (phenomena) that can be understood through epistemology. Answer: The absence of form is called space. Forms can be understood through knowledge. Therefore, through epistemology, one can know the absence of form, not the existence of space. Moreover, one can also know space in the darkness. A blind person can also know space with his hand. One can also know that this is space with a staff. Therefore, it is known that space is not the nature of form. Form cannot be understood through these causes and conditions. Moreover, form is obstructive (sapratihata), while space is unobstructed (apratihata). Moreover, fire and the like can completely destroy form, but cannot destroy space. If space is destroyed, what would it be called? Question: If form arises, then space is destroyed, such as when building walls, there is no space within. Answer: Here, when form arises, it ultimately does not destroy anything. Why? Because the absence of form is called space, and what is not a dharma cannot be further absent. Therefore, form does not destroy space. Moreover, you say that space is form, but there is no cause or condition here that can make it form. Question: Now we see space in doorways and windows, and in visible things, no cause or condition is needed. Answer: Space cannot be seen directly, as it has already been refuted. As it is said, one can also know it in the darkness, etc. Question: If space is not form, then what dharma is it? Answer: Space is called the absence of dharma. Only the place where there is no form is called space. Question: The sutras say that because of the six elements (earth, water, fire, wind, space, consciousness), sentient beings receive a body. It also says that space is called invisible, without form, and without obstruction. If it is not a dharma, then one cannot say such things. No one says that a rabbit's horn is called invisible, without form, and without obstruction. Answer: If there is a real dharma, it is dependent on something. Just as a name depends on ** and also depends on a name. Space is not dependent on anything, so it is known to be not a dharma. You say that the space element is also not so. Why? Form obstructs form, which is how form is obtained, and when a different form is absent, it increases. For this reason, the Buddha said that sentient beings receive a body because of the six elements. You say that space is without form, without shape, and without obstruction.
對。亦以破諸物。故作如是說。不說有虛空相。汝言無有說兔角。為不可見無色無對。是亦不然。所以者何。皆由虛空得有所作去來等事。兔角等中無如是義。問曰。心亦如是。無色無形無對可言無耶。答曰。心有作業謂能取緣。虛空無業。但以無故得有所作。故知無法。是故此定初緣虛空。問曰。此定能緣何地。答曰。緣一切地及緣滅道。問曰。有人言。諸無色定雖能緣滅。但緣比智分滅不緣現智分滅。是事云何。答曰。緣一切滅。以現法智緣現在自地滅。以比智緣余滅。道亦如是。能緣一切法故。問曰。生無色界眾生。能起餘地心不。答曰。能起餘地心及無漏心。問曰。若爾云何不沒。答曰。住業果報中。故能不沒。如欲色界中神通力故。住異色異心而能不沒。彼中亦爾。問曰。無邊虛空定與虛空處一切處。有何差別。答曰。欲入虛空定方便道名一切。入定成已名虛空定。是中定因果。是地一切有漏無漏。若定非定若垢若凈。皆名無邊虛空處。
三無色定品第一百七十
過一切無邊虛空處。入無邊識處。行者深厭色。故亦舍色治法如人渡河已亦棄船去。如得出賊欲遠捨去。行者亦爾。雖因空破色亦欲遠去。無邊識者。行者以識能緣無邊虛空則識無邊。是故舍空緣識。又如為色疲倦故緣虛空。如是為虛
【現代漢語翻譯】 現代漢語譯本：是的，（虛空）也用來破除諸物。所以才這樣說，而不是說有虛空相。你說沒有兔角，因為不可見、無色、無對（沒有對立面）。這也是不對的。為什麼呢？一切事物，比如去來等，都是因為有虛空才能有所作為。兔角等事物中沒有這樣的道理。有人問：心也是這樣嗎？無色、無形、無對，可以說沒有嗎？回答說：心有作業，指的是能夠取緣（認識對像）。虛空沒有作業，只是因為空無的緣故才能有所作為。所以知道虛空無法。因此，這個禪定最初的所緣是虛空。有人問：這個禪定能緣什麼地（禪定境界）？回答說：能緣一切地，以及緣滅道（涅槃之道）。有人問：有人說，諸無色定雖然能緣滅，但緣的是比智分（通過推理獲得的智慧）的滅，不緣現智分（直接體驗獲得的智慧）的滅，這件事是怎樣的？回答說：緣一切滅。以現法智緣現在自地（自身所處的禪定境界）的滅，以比智緣其餘的滅。道也是這樣，能夠緣一切法。有人問：生於無色界的眾生，能生起其餘地（其他禪定境界）的心嗎？回答說：能生起其餘地的心以及無漏心（沒有煩惱的心）。有人問：如果這樣，為什麼不會墮落（從無色界）？回答說：因為住在業果報中，所以能夠不墮落。就像欲界中的人，因為有神通力的緣故，住在不同的色身和不同的心中，卻能夠不墮落。無色界中的情況也是這樣。有人問：無邊虛空定（無邊虛空處定）與虛空處一切處（修習虛空處的一切方法）有什麼差別？回答說：想要進入虛空定的方便道，叫做一切處。進入禪定成就之後，叫做虛空定。這裡面有禪定的因和果。這個地（境界）的一切，無論是漏（煩惱）還是無漏（沒有煩惱），無論是定還是非定，無論是垢（染污）還是凈（清凈），都叫做無邊虛空處。
三無色定品第一百七十
超過一切無邊虛空處，進入無邊識處（無邊識處定）。修行者深深厭惡色（物質），所以也捨棄色作為對治的方法，就像人渡過河之後也會丟棄船隻一樣。就像逃脫了盜賊，想要遠遠地離開一樣。修行者也是這樣，雖然因為虛空破除了色，也想要遠遠地離開。無邊識指的是，修行者以識（意識）能夠緣無邊的虛空，那麼識就是無邊的。所以捨棄虛空而緣識。又好像因為色而疲倦，所以緣虛空。像這樣爲了虛...
【English Translation】 English version: Yes, (emptiness) is also used to break all things. That's why it is said like this, instead of saying there is an emptiness aspect. You say there is no rabbit's horn because it is invisible, without color, and without opposition (no opposite). This is also not right. Why? All things, such as going and coming, can only be done because of emptiness. There is no such principle in things like rabbit's horns. Someone asks: Is the mind also like this? Without color, without form, without opposition, can it be said that it does not exist? The answer is: the mind has actions, which means it can take objects (objects of cognition). Emptiness has no action, but it can act because of its emptiness. Therefore, it is known that emptiness is not a thing. Therefore, the initial object of this samadhi (meditative state) is emptiness. Someone asks: What realm (state of meditation) can this samadhi focus on? The answer is: It can focus on all realms, as well as Nirvana. Someone asks: Someone says that although the formless samadhis can focus on cessation, they focus on the cessation of inferential wisdom (wisdom obtained through reasoning), not the cessation of direct wisdom (wisdom obtained through direct experience). What is the matter? The answer is: It focuses on all cessation. Direct wisdom focuses on the cessation of the present realm (the meditative state in which one is). Inferential wisdom focuses on the cessation of other realms. The path is also like this, it can focus on all dharmas (teachings). Someone asks: Can beings born in the formless realm generate minds of other realms (other meditative states)? The answer is: They can generate minds of other realms and minds without outflows (minds without afflictions). Someone asks: If so, why don't they fall (from the formless realm)? The answer is: Because they dwell in the karmic retribution, they can avoid falling. Just like people in the desire realm, because of their supernatural powers, they can dwell in different bodies and different minds without falling. The situation in the formless realm is also like this. Someone asks: What is the difference between the Boundless Space Samadhi (Samadhi of the Realm of Boundless Space) and all the methods of the Realm of Space? The answer is: The expedient path to enter the Samadhi of Space is called all methods. After entering the samadhi and achieving it, it is called the Samadhi of Space. There are causes and effects of samadhi in it. Everything in this realm, whether it is with outflows (afflictions) or without outflows (no afflictions), whether it is samadhi or non-samadhi, whether it is defiled or pure, is called the Realm of Boundless Space.
Chapter 170 on the Three Formless Samadhis
Having surpassed all the Realm of Boundless Space, one enters the Realm of Boundless Consciousness (Samadhi of the Realm of Boundless Consciousness). The practitioner deeply detests form (matter), so he also abandons form as a method of treatment, just as a person discards a boat after crossing a river. Just like escaping from thieves, wanting to leave far away. The practitioner is also like this, although emptiness has broken form, he also wants to leave far away. Boundless consciousness refers to the fact that the practitioner's consciousness can focus on boundless emptiness, then the consciousness is boundless. Therefore, he abandons emptiness and focuses on consciousness. It is also like being tired of form, so he focuses on emptiness. Like this, in order to...
空疲勞欲止息故。但緣于識。又此人以識能緣空故。謂識為勝。故但緣識。行者以識隨緣隨時故有無邊疲惓。厭離欲還破識。故入無所有處。作如是念。隨有識則苦。我若有無邊識。必當有無邊苦。是故攝緣識心。心微細故謂無所有。復作是念。無所有即是想。想為苦惱如病如癰。若無想復是愚癡。我若見無所有即為是有。故於諸想未得解脫。行者見想為衰患無想為癡。寂滅微妙。所謂非想非非想處。凡夫常怖畏無想以為愚癡。是故終無能滅心者。有人言。無想眾生亦能滅心。是事不然。所以者何。若色界中能滅心者。無色界中何故不能。問曰。色界有色故能滅心。無色界中先已滅色。今覆滅心。若見色心俱滅則驚怖迷悶。答曰。若在彼中不能滅者。於此間生則應能滅。如滅盡定。問曰。是滅心果無想。是故若滅色心則為永失。答曰。滅盡定亦有有心果。此事亦爾。又若果不斷亦名住于果。如在變化色。變化心中還生果。故不名永滅。是故色界中不應說滅心。若說者無色界中亦應當說。又無想定中心不應滅。所以者何。行者要厭離心故能滅心。若厭心者。尚不應生無色界中。況生色界。又凡夫於心深生我想。如經中說。凡夫長夜貪著此心。謂之為我。是故不能無餘厭離。又經中說。外道能說斷滅三取。而不能說斷我語
【現代漢語翻譯】 現代漢語譯本 爲了止息空帶來的疲勞，所以只緣于識（consciousness）。而且這個人因為識能夠緣于空，就認為識是殊勝的，所以只緣于識。修行者因為識隨著因緣隨時變化，所以有無邊的疲倦。爲了厭離並破除識，所以進入無所有處（the realm of nothingness）。 他這樣想：只要有識就有苦，如果我有無邊的識，必定會有無邊的苦。因此收攝緣于識的心，因為心很微細，所以認為是無所有。又這樣想：無所有就是想（thought），想是苦惱，像疾病像毒瘡。如果沒有想，又是愚癡。如果我見到無所有，就認為是有。所以在各種想中沒有得到解脫。修行者認為想是衰敗的禍患，無想是愚癡，寂滅才是微妙的，這就是所謂的非想非非想處（the realm of neither perception nor non-perception）。 凡夫常常怖畏無想，認為那是愚癡。所以始終沒有能夠滅心的人。有人說，無想眾生也能滅心。這件事是不對的。為什麼呢？如果在（form realm）中能夠滅心，在無（formless realm）中為什麼不能？問：中有色，所以能滅心。無中先已經滅了色，現在又滅心。如果見到色心都滅了，就會驚怖迷悶。 答：如果在彼處不能滅，那麼在此間生就應該能滅，如滅盡定（cessation attainment）。問：這是滅心所得到的無想果報，所以如果滅了色心，就永遠失去了。答：滅盡定也有有心果報，這件事也是一樣。而且如果果報不斷，也叫做住于果報，如在變化色、變化心中還生果報，所以不叫做永遠滅盡。因此在中不應該說滅心，如果說滅心，那麼在無中也應當說。 而且在無想定（non-perception samadhi）中，心不應該滅。為什麼呢？修行者一定要厭離心才能滅心。如果厭離心，尚且不應該生在無中，何況生在。而且凡夫對於心深深地生起我執，如經中所說，凡夫長久以來貪著此心，認為這是我，所以不能完全厭離。 又經中說，外道能說斷滅三取（three kinds of clinging），而不能說斷我語。
【English Translation】 English version To cease the weariness caused by emptiness, one only focuses on consciousness (識, consciousness). Moreover, because this person's consciousness can perceive emptiness, they consider consciousness to be superior, and therefore only focus on consciousness. Because the practitioner's consciousness changes with conditions at any time, they experience boundless weariness. To renounce and break free from consciousness, they enter the realm of nothingness (無所有處, the realm of nothingness). They think like this: as long as there is consciousness, there is suffering. If I have boundless consciousness, I will surely have boundless suffering. Therefore, they restrain the mind that focuses on consciousness, and because the mind is very subtle, they consider it to be nothingness. They also think like this: nothingness is thought (想, thought), and thought is suffering, like a disease or a sore. If there is no thought, it is foolishness. If I see nothingness, I consider it to be something. Therefore, they have not attained liberation from various thoughts. The practitioner considers thought to be a decaying affliction, non-thought to be foolishness, and tranquility to be subtle, which is the so-called realm of neither perception nor non-perception (非想非非想處, the realm of neither perception nor non-perception). Ordinary people are often afraid of non-thought, considering it to be foolishness. Therefore, no one has ever been able to extinguish the mind. Some say that beings in the formless realm can also extinguish the mind. This is not correct. Why? If one can extinguish the mind in the form realm ( , form realm), why can't one do so in the formless realm (無, formless realm)? Question: The form realm has form, so it can extinguish the mind. The formless realm has already extinguished form, and now it extinguishes the mind. If one sees that both form and mind are extinguished, one will be frightened and confused. Answer: If one cannot extinguish it there, then one should be able to extinguish it when born here, like in cessation attainment (滅盡定, cessation attainment). Question: This is the result of non-thought obtained from extinguishing the mind, so if form and mind are extinguished, it is lost forever. Answer: Cessation attainment also has a result of having a mind, and this matter is the same. Moreover, if the result is not interrupted, it is also called dwelling in the result, such as in transformed form and transformed mind, where results are still produced, so it is not called eternal extinction. Therefore, one should not say that the mind is extinguished in the form realm. If one says that the mind is extinguished, then one should also say so in the formless realm. Moreover, in non-perception samadhi (無想定, non-perception samadhi), the mind should not be extinguished. Why? The practitioner must renounce the mind in order to extinguish the mind. If one renounces the mind, one should not even be born in the formless realm, let alone the form realm. Moreover, ordinary people deeply cling to the mind as 'I'. As the sutra says, ordinary people have long been attached to this mind, considering it to be 'I', so they cannot completely renounce it. Also, the sutra says that non-Buddhists can speak of extinguishing the three kinds of clinging (三取, three kinds of clinging), but they cannot speak of extinguishing the 'I' language.
取。是故不能滅心。又若正知因緣法者。能得心空。如猿喻經說。凡夫或能離身。而不能離心。寧觀身常勿觀心常。所以者何。眼見是身或住十歲乃至百年。所謂若心若意若識。如事唸唸生滅變異。如猿猴緣樹舍一枝攀一枝不住一處。若聖弟子于中正觀因緣法故。能知無常。又知因緣法者。以受差別故。能分別識。諸外道輩以無分別因緣智故。不能滅心。又凡夫離色不離心。故不得解脫。若俱能滅心。復以何故不得解脫。又凡夫人怖畏滅故。于泥洹中終不能生安隱寂滅想。如經中說。無我無所有。是凡夫人深怖畏處。又于無想中生愚癡心。若於泥洹不生寂滅安隱想者。云何當能滅心。又凡夫法要因上地能捨下地。是故無能滅心因緣。但以定力細想現前心不覺故。自謂無想。若起粗想即時退墮。如少智人名曰無智。如食少咸名為無咸。如迷悶失念。蟄蟲冰魚。如說非想非非想處。此中亦爾。雖實有想隨世俗故說名無想。
滅盡定品第一百七十一
過一切非想非非想處。身證想受滅。問曰。何故諸禪中不說過一切。無色定中不說滅耶。答曰。我說諸禪定中皆有覺觀喜樂等法。是故不說過一切也。問曰。無邊虛空處有色心。此事已明。故無色中亦不應說過一切。答曰。若入無邊虛空定中。得脫色心。而不得脫覺
【現代漢語翻譯】 現代漢語譯本：因此不能滅心。又如果真正瞭解因緣法的人，就能證得心空。如《猿喻經》所說，凡夫或許能夠暫時離開身體的束縛，卻不能擺脫心的控制。寧願觀察身體是無常的，也不要執著於心是常住不變的。為什麼呢？因為眼睛所見到的這個身體，或許還能存在十年乃至一百年。而所謂的心、意、識，就像世間萬事萬物一樣，唸唸生滅，變異不停，就像猿猴在樹上攀緣，捨棄一根樹枝又攀上另一根，沒有片刻停留在同一個地方。如果聖弟子能夠正確地觀察因緣法，就能明白無常的道理。又瞭解因緣法的人，因為領受的差別，能夠分辨各種不同的識。那些外道之輩，因為沒有分辨因緣的智慧，所以不能滅心。又凡夫俗子雖然能夠暫時脫離色身的束縛，卻不能擺脫心的控制，所以不能得到解脫。如果（外道和凡夫）都能滅心，又為什麼不能得到解脫呢？又因為凡夫俗子害怕寂滅，所以在涅槃（Nirvana，寂滅）中始終不能生起安穩寂滅的想法。正如經中所說，『無我』（Anatta，no-self）『無所有』（Sunyata，emptiness），是凡夫俗子最深切的恐懼之處。又在無想（Asanna，non-perception）中生起愚癡之心。如果對於涅槃不能生起寂滅安穩的想法，又怎麼能夠滅心呢？又凡夫的修行方法，必須依靠上地才能捨棄下地。所以沒有能夠滅心的因緣。只是因為依靠禪定的力量，微細的念頭現前，心沒有察覺，就自以為進入了無想的狀態。如果生起粗大的念頭，就會立刻退墮。就像缺少智慧的人，被稱為沒有智慧。就像吃了少量的鹽，就說沒有鹹味。就像昏迷不醒，失去記憶，冬眠的蟲子和冰下的魚一樣。就像經中所說的非想非非想處（Nevasaññānāsaññāyatana，the sphere of neither perception nor non-perception）。這裡也是一樣，雖然實際上有念頭存在，但隨順世俗的說法，就稱之為無想。 滅盡定品第一百七十一 超越一切非想非非想處，以身體證得想和受的滅盡。有人問：為什麼在其他的禪定中不說『超越一切』，在無色定（Arupa-jhanas，formless realms）中不說『滅』呢？回答說：我說在各種禪定中，都有覺、觀、喜、樂等法。所以不說『超越一切』。有人問：無邊虛空處（Akasanancayatana，sphere of unbounded space）有色和心，這件事已經很明顯了。所以在無色定中也不應該說『超越一切』。回答說：如果進入無邊虛空定中，能夠脫離色和心的束縛，但不能脫離覺（Vitakka，initial application of thought）
【English Translation】 English version: Therefore, the mind cannot be extinguished. Furthermore, if one truly understands the law of dependent origination (因緣法, Hetu-pratyaya), one can attain emptiness of mind. As the 'Simile of the Monkey' Sutra says, ordinary people may be able to temporarily detach from the body, but they cannot detach from the mind. It is better to contemplate the impermanence of the body than to cling to the idea that the mind is permanent. Why? Because the body that is seen by the eyes may last for ten or even a hundred years. However, what is called the mind, intention, or consciousness, like all things in the world, arises and ceases moment by moment, constantly changing, like a monkey climbing on trees, abandoning one branch and grasping another, never staying in one place. If a noble disciple can correctly contemplate the law of dependent origination, they can understand the principle of impermanence. Moreover, one who understands the law of dependent origination can distinguish various kinds of consciousness because of the differences in perception. Those of other paths (外道, Tirthikas), because they lack the wisdom to discern dependent origination, cannot extinguish the mind. Furthermore, ordinary people can detach from form (色, Rupa) but not from the mind, so they cannot attain liberation. If (the other paths and ordinary people) could extinguish the mind, why would they not attain liberation? Moreover, because ordinary people fear extinction, they can never generate thoughts of peace and tranquility in Nirvana (泥洹, extinction of suffering). As the Sutra says, 'no-self' (無我, Anatta) and 'emptiness' (無所有, Sunyata) are the deepest fears of ordinary people. Furthermore, they generate foolish thoughts in non-perception (無想, Asanna). If one cannot generate thoughts of peace and tranquility regarding Nirvana, how can one extinguish the mind? Furthermore, the methods of ordinary people require relying on a higher realm to abandon a lower realm. Therefore, there is no cause for extinguishing the mind. It is only because of the power of concentration (定力, Samadhi), subtle thoughts arise, and the mind does not perceive them, so they mistakenly believe they have entered a state of non-perception. If coarse thoughts arise, they will immediately fall back. It is like someone with little wisdom being called without wisdom. It is like eating a little salt and saying there is no saltiness. It is like being in a coma, losing memory, hibernating insects, and fish under the ice. It is like what is said about the sphere of neither perception nor non-perception (非想非非想處, Nevasaññānāsaññāyatana). It is the same here; although there are actually thoughts present, according to conventional language, it is called non-perception. Chapter 171 on the Cessation Attainment Transcending all the sphere of neither perception nor non-perception, one physically realizes the cessation of perception and feeling. Someone asks: Why is 'transcending all' not mentioned in the other dhyanas (禪, Jhana), and why is 'cessation' not mentioned in the formless realms (無色定, Arupa-jhanas)? The answer is: I say that in various dhyanas, there are such things as initial application of thought (覺, Vitakka), sustained application of thought (觀, Vicara), joy (喜, Piti), and pleasure (樂, Sukha). Therefore, 'transcending all' is not mentioned. Someone asks: The sphere of unbounded space (無邊虛空處, Akasanancayatana) has form and mind; this matter is already clear. Therefore, 'transcending all' should not be mentioned in the formless realms either. The answer is: If one enters the sphere of unbounded space, one can escape the bondage of form and mind, but one cannot escape initial application of thought (覺, Vitakka).
觀等法。復有人言。若說過滅沒。皆義一而異名。又無色中定心堅固。下地中心為散亂所壞。是故不說過一切。問曰。若俱說有刺棘謂色相等。何故說心堅固耶。答曰。雖俱說刺棘亦名第四禪為無動。如是無色定中定力大故。得名堅固。問曰。學人不應得滅盡定。以未過一切非想非非想處故。答曰。學人能見非想非非想處一切行滅。但未能令其不生。故得說過。問曰。若此中意以泥洹為滅者。汝先言九次第中滅是心心數滅。是則相違。答曰。滅定二種。一者諸煩惱盡。二煩惱未盡。煩惱盡者在解脫中。煩惱未盡者在次第中。一滅煩惱故名滅定。二滅心心數法故名滅定。滅煩惱是第八解脫。亦名阿羅漢果。阿羅漢果名滅一切想令不復生。此中雖滅諸想。有餘結故不能令更不生。問曰。若行者以九次第定能滅心者。須陀洹等云何能證心滅法耶。答曰。九次第中滅名為大滅。若人善修諸禪定。道心力強故能得此滅。若無斯力則但有滅。不能如是為大力故。說次第定。余處亦有心滅。如第四禪中能滅心心數法入于無想。初禪等中何故無滅。又余處亦應有滅心義。如經中說。須陀洹等皆能證滅。但心滅名滅。更無餘法滅。故知離此九地亦有心滅。問曰。若滅盡定能滅一切心心數法。何故但說想受滅耶。答曰。一切心皆名為受。是
【現代漢語翻譯】 現代漢語譯本 觀等法。又有人說，如果說過滅沒（指過去已滅），都是意義相同而名稱不同。而且在無色界中，禪定之心堅固，下地（指欲界、色界）的禪定之心容易被散亂所破壞。所以不說『過一切』。問：如果都說有刺棘（比喻煩惱），比如色等，為什麼又說心堅固呢？答：雖然都說刺棘，也稱第四禪為『無動』。像這樣，無色界的禪定中，定力強大，所以得名堅固。問：學人（指有學位的修行者）不應該能得到滅盡定，因為還沒有超過一切非想非非想處。答：學人能見到非想非非想處的一切行（指心理活動）滅盡，但還不能使其不生，所以能說『過』。問：如果這裡的意思是以涅槃為滅，你先前說九次第定中的滅是心和心所法的滅，這豈不是相違背？答：滅定有兩種。一種是諸煩惱滅盡，一種是煩惱未滅盡。煩惱滅盡的在解脫中，煩惱未滅盡的在次第中。一種滅煩惱所以名為滅定，一種滅心和心所法所以名為滅定。滅煩惱是第八解脫，也名阿羅漢果（Arhat Fruit）。阿羅漢果名為滅一切想，使其不再生起。這裡雖然滅諸想，但有餘結（指殘餘的煩惱），所以不能使其更不生起。問：如果行者以九次第定能滅心，須陀洹（Sotapanna，入流者）等如何能證得心滅之法呢？答：九次第定中的滅名為大滅。如果人善於修習諸禪定，道心力強，所以能得到這種滅。如果沒有這種力量，則只有滅，不能像這樣成為大力。因為這個大力的緣故，才說次第定。其他地方也有心滅，比如第四禪中能滅心和心所法，進入無想。初禪等中為什麼沒有滅？又其他地方也應該有滅心的意義。如經中所說，須陀洹等都能證得滅。但心滅名為滅，更沒有其他法滅。所以知道離開這九地也有心滅。問：如果滅盡定能滅一切心和心所法，為什麼只說想和受滅呢？答：一切心都名為受，是 受
【English Translation】 English version Contemplation and other dharmas. Furthermore, some say that if 'past extinction' is mentioned, it's just different names for the same meaning. Moreover, in the Formless Realms, the mind in concentration is firm, while the mind in the lower realms (desire and form realms) is easily destroyed by distractions. Therefore, it is not said 'to surpass all'. Question: If both speak of thorns (referring to afflictions), such as form and so on, why is the mind said to be firm? Answer: Although both speak of thorns, the Fourth Dhyana (Fourth Jhana) is also called 'immovable'. In this way, in the Formless Realm's concentration, the power of concentration is great, hence the name 'firm'. Question: A learner (referring to a practitioner with a degree of attainment) should not be able to attain the Cessation Attainment (Nirodha-samapatti), because they have not yet surpassed all of the Realm of Neither Perception Nor Non-Perception (Nona-ñāṇañāṇāyatana). Answer: A learner can see the cessation of all activities (mental activities) in the Realm of Neither Perception Nor Non-Perception, but they cannot prevent them from arising again, so it can be said 'to surpass'. Question: If the meaning here is to take Nirvana as extinction, you previously said that the extinction in the Nine Successive Abidings is the extinction of mind and mental factors; isn't this contradictory? Answer: There are two kinds of Cessation Attainment. One is the complete extinction of all afflictions, and the other is the non-extinction of afflictions. The extinction of afflictions is in liberation, and the non-extinction of afflictions is in the successive abidings. One is called Cessation Attainment because it extinguishes afflictions, and the other is called Cessation Attainment because it extinguishes mind and mental factors. The extinction of afflictions is the eighth liberation, also called the Arhat Fruit. The Arhat Fruit is called the extinction of all thoughts, preventing them from arising again. Although thoughts are extinguished here, there are remaining fetters (residual afflictions), so they cannot prevent them from arising again. Question: If a practitioner can extinguish the mind with the Nine Successive Abidings, how can a Stream-enterer (Sotapanna) and others realize the Dharma of mind extinction? Answer: The extinction in the Nine Successive Abidings is called great extinction. If a person is skilled in cultivating the various concentrations, and the power of their mind of the Path is strong, they can attain this extinction. If they do not have this power, then there is only extinction, and it cannot become such a great power. Because of this great power, the successive abidings are spoken of. There is also mind extinction in other places, such as in the Fourth Dhyana, where one can extinguish mind and mental factors and enter non-perception. Why is there no extinction in the First Dhyana and so on? Furthermore, there should also be the meaning of mind extinction in other places. As it is said in the sutras, Stream-enterers and others can all realize extinction. But mind extinction is called extinction, and there is no other Dharma that is extinguished. Therefore, it is known that there is also mind extinction apart from these nine grounds. Question: If the Cessation Attainment can extinguish all mind and mental factors, why is it only said that perception and feeling are extinguished? Answer: All minds are called feeling, it is Feeling
受二種。一想受。二慧受。想受名有為緣心。以想行假名法中故。假名二種。一因和合假名。二法假名。是故一切有為緣心皆名為想。慧受名無為緣心。是故若說想受滅者。則為說一切滅。問曰。一切心心數法中受想最勝。是故獨說。所以者何。煩惱有二分。一愛分。二見分。受生愛分。想生見分。又欲色界中受勝。無色界中想勝。是故但說二種。又諸識處中但說受想。識處從心起故即名為行。又若說受想滅則說一切心心數滅。以諸心數不相離故。答曰。不然。汝言勝故獨說。應當說心。所以者何。處處經中說。心為王。亦是二分煩惱所依。亦以心差別故名為受想。故應說心。又說心則易。是故汝說非也。問曰。此定何故說身證耶。答曰。八解脫皆應說身證。又是滅法非言所了故說身證。如觸水者則知冷相。非聞能知。此事亦爾。又此是無心法。故應以身證。問曰。汝說滅定是無心法。此義不然。所以者何。入此定者是眾生。世間無有無心眾生。是故不然。又經中說。命熱識此三法常不相離。故無滅心。又一切眾生皆以四食得存。入滅盡定則無諸食。所以者何。是人不食揣食。觸等亦滅。故無食也。又心從心生。若此心滅余心不生。無次第緣故。後心云何更生。又心但入無餘泥洹。斷相續時滅。非余處滅。如經中說。
【現代漢語翻譯】 現代漢語譯本 受有二種：一是想受（Samjna-vedana），二是慧受（Prajna-vedana）。想受名為有為緣心（conditioned mind）。因為想（Samjna）和行（Samskara）存在於假名法（conceptual designations）中。假名有兩種：一是因和合假名（aggregative designation），二是法假名（designation of phenomena）。因此，一切有為緣心都稱為想。慧受名為無為緣心（unconditioned mind）。所以，如果說想受滅，就等於說一切都滅了。 問：在一切心和心所法（mental factors）中，受（Vedana）和想最為殊勝，所以單獨提出來。為什麼呢？煩惱（Kleshas）有兩部分：一是愛分（attachment），二是見分（wrong views）。受產生愛分，想產生見分。而且，在欲界（Kama-dhatu）中，受勝過想；在無色界（Arupa-dhatu）中，想勝過受。所以只說這兩種。另外，在諸識處（sense spheres）中，只說受和想，因為識處是從心（Citta）生起的，所以就歸為行。而且，如果說受想滅，就等於說一切心和心所都滅了，因為諸心所不互相分離。 答：不對。你說因為殊勝所以單獨說，那應該說心。為什麼呢？處處經典中都說，心為王。心也是二分煩惱所依。也因為心的差別，才有名為受想。所以應該說心。而且說心更容易理解。所以你說的不是正確的。 問：為什麼這個禪定（Dhyana）要說是身證（kaya-saksi）呢？ 答：八解脫（eight liberations）都應該說是身證。而且這是滅法（cessation），不是言語所能理解的，所以說是身證。就像觸控水的人才知道水的冷暖，不是聽別人說就能知道的。這件事也是這樣。而且這是無心法（mindless state），所以應該以身證。 問：你說滅盡定（Nirodha-samapatti）是無心法，這個說法不對。為什麼呢？進入這個禪定的是眾生（Sattva），世間沒有無心眾生。所以不對。而且經典中說，命（life）、熱（heat）、識（consciousness）這三種法常常不相離，所以沒有滅心。而且一切眾生都依靠四食（four kinds of nutriment）才能生存，進入滅盡定就沒有諸食。為什麼呢？這個人不吃摶食（physical food），觸等也滅了，所以沒有食。而且心從心生，如果這個心滅了，余心不生，因為沒有次第緣（sequential condition）。後來的心怎麼能再生起呢？而且心只在進入無餘涅槃（Parinirvana）斷相續時才滅，不是在其他地方滅。如經中說。
【English Translation】 English version There are two kinds of vedana (feeling): Samjna-vedana (feeling associated with perception) and Prajna-vedana (feeling associated with wisdom). Samjna-vedana is called conditioned mind (Samskrta-citta), because Samjna (perception) and Samskara (volitional formations) exist within conceptual designations (Prajnapti). There are two kinds of conceptual designations: aggregative designation (Hetu-samagri-prajnapti) and designation of phenomena (Dharma-prajnapti). Therefore, all conditioned minds are called Samjna. Prajna-vedana is called unconditioned mind (Asamskrta-citta). So, if one says that Samjna-vedana ceases, it is equivalent to saying that everything ceases. Question: Among all mental factors (Citta-caitta dharmas), Vedana (feeling) and Samjna (perception) are the most prominent, so they are mentioned separately. Why is that? Kleshas (afflictions) have two parts: attachment (raga) and wrong views (drsti). Vedana gives rise to attachment, and Samjna gives rise to wrong views. Moreover, in the Kama-dhatu (desire realm), Vedana is superior to Samjna; in the Arupa-dhatu (formless realm), Samjna is superior to Vedana. That's why only these two are mentioned. Also, among the sense spheres (Ayatanas), only Vedana and Samjna are mentioned, because the sense spheres arise from the mind (Citta), so they are categorized as Samskara (volitional formations). Furthermore, if one says that Vedana and Samjna cease, it is equivalent to saying that all minds and mental factors cease, because the mental factors are inseparable. Answer: That's not right. You say they are mentioned separately because they are prominent, then you should mention the mind. Why? Everywhere in the sutras, it is said that the mind is the king. The mind is also the basis for the two parts of afflictions. It is also because of the differences in the mind that there are Vedana and Samjna. So, you should mention the mind. And it is easier to understand if you mention the mind. So what you said is not correct. Question: Why is this Dhyana (meditative state) called kaya-saksi (body witness)? Answer: All eight liberations (asta vimoksha) should be called kaya-saksi. Moreover, this is a cessation (Nirodha), which cannot be understood by words, so it is called kaya-saksi. Just like someone who touches water knows the coldness of the water, not by hearing about it. This matter is also like that. Moreover, this is a mindless state (acitta), so it should be witnessed by the body. Question: You say that Nirodha-samapatti (cessation attainment) is a mindless state, but this statement is not correct. Why? The one who enters this Dhyana is a Sattva (sentient being), and there are no mindless sentient beings in the world. So it's not correct. Moreover, the sutras say that life (ayu), heat (usma), and consciousness (vijnana) are always inseparable, so there is no cessation of mind. Moreover, all sentient beings survive by relying on the four kinds of nutriment (ahara), and there is no nutriment in Nirodha-samapatti. Why? This person does not eat physical food (kabalikara ahara), and contact (sparsha) etc. also cease, so there is no nutriment. Moreover, mind arises from mind, if this mind ceases, the remaining mind does not arise, because there is no sequential condition (krama pratyaya). How can the later mind arise again? Moreover, the mind only ceases when entering Parinirvana (final nirvana), when the continuum is cut off, not in other places. As it says in the sutras.
以色過諸欲。以無色過色。以滅過諸作念思惟。心為作念思惟。要以滅能過。得有餘泥洹則垢心滅。得無餘泥洹則無垢心滅。此是佛法正義。又入滅定者不名為死。心滅名死。若滅心還生。死者亦應更生。然則終無有死。若滅心還生。入泥洹者亦應還生。然則終無解脫。而實不然。故心不滅。答曰。汝言無無心眾生。雖同無心而異於死。如經中。問入滅盡定者。與死有何差別。答曰。死者命熱識三事都滅。入滅盡定者但心滅而命熱不離於身。故知應有無心眾生。又是人心得常在。以得力故亦名有心。不同木石。汝言三事不相離者。為欲色界眾生故。說無色界中有命有識而無熱。又入滅盡定者。有命有熱而無識。即此經中亦說識離於身。是故若言三事不相離者。隨有處說。汝言無食云何存者。此身已先意思食故住現在。以冷等觸故能持身。汝言心因心生心與異心作因。作因已滅。是故能生異心。問曰。云何滅心能生異心。如眼已滅則不能生識。答曰。如已滅業能生果報。是事亦爾。又意與意識二事相礙。眼與眼識不如是。是故非因。汝言斷相續時心滅。是事不然。滅有二種。色滅心滅。或色滅非心。如無色中。或心滅非色。如入滅定。或色心俱滅。如斷相續時。汝言入滅盡定不名死者。是人命熱。不滅死者三事都滅。是
【現代漢語翻譯】 現代漢語譯本 以超越所有慾望的狀態來超越慾望，以超越所有色界的狀態來超越色界，以寂滅的狀態來超越所有的念頭和思慮。心是產生念頭和思慮的根源，必須通過寂滅才能超越。證得有餘涅槃（Nirvana，指煩惱已斷，但身體還在）時，染污的心才能滅除；證得無餘涅槃（Nirvana，指身心俱滅）時，無染污的心才能滅除。這才是佛法的真正含義。 此外，進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態，在此狀態下，心識和感受停止運作）的人不能稱為死亡。心的滅除才叫做死亡。如果滅除的心還能再生，那麼死去的人也應該能夠再次出生，這樣的話，就根本沒有死亡了。如果滅除的心還能再生，那麼進入涅槃的人也應該再次出生，這樣的話，就根本沒有解脫了。但事實並非如此，所以心不會滅除。 回答：你說沒有無心識的眾生，雖然都處於無心識狀態，但與死亡不同。正如經中所說，有人問進入滅盡定的人與死亡有什麼區別？回答是：死亡的人，命、暖、識三者全部滅除；進入滅盡定的人，只是心識滅除，而命和暖氣並沒有離開身體。所以應該有無心識的眾生。而且，人的心識能夠恒常存在，因為有禪定的力量，所以也稱為有心識，與木頭石頭不同。 你說命、暖、識三者不能分離，這是爲了（此處原文缺失，無法翻譯）眾生而說的，說（此處原文缺失，無法翻譯）中有命有識而沒有暖氣。而且，進入滅盡定的人，有命有暖氣而沒有識。這部經中也說了識可以離開身體。所以，如果說三者不能分離，那只是在某些情況下說的。 你說沒有食物怎麼生存？這個身體已經先通過意思食（Manasāhāra，精神食糧）而得以維持到現在，又通過冷等觸覺來維持身體。 你說心因心而生，心與不同的心作為因，作為因的心已經滅除，所以能夠產生不同的心。問：為什麼滅除的心能夠產生不同的心？就像眼睛已經滅除就不能產生眼識一樣。回答：就像已經滅除的業能夠產生果報一樣，這件事也是如此。而且，意和意識是相互妨礙的，眼睛和眼識不是這樣，所以不是原因。 你說斷絕相續的時候心就滅除了，這件事不是這樣的。滅除有兩種：色滅和心滅。或者色滅而不是心滅，就像在無色界中；或者心滅而不是色滅，就像進入滅盡定；或者色和心都滅除，就像斷絕相續的時候。 你說進入滅盡定不叫死亡，因為這個人還有命和暖氣沒有滅除，而死亡是命、暖、識三者全部滅除。
【English Translation】 English version To surpass all desires, surpass them with the state beyond desires. To surpass all forms, surpass them with the formless. To surpass all thoughts and reflections, surpass them with cessation. The mind is the origin of thoughts and reflections; it must be surpassed through cessation. When one attains Nirvana with remainder (Sa-upādisesa-nirvāna, referring to the extinguishing of afflictions while the body still exists), the defiled mind is extinguished. When one attains Nirvana without remainder (An-upādisesa-nirvāna, referring to the complete cessation of body and mind), the undefiled mind is extinguished. This is the true meaning of the Buddha's teachings. Furthermore, one who enters the Nirodha-samāpatti (cessation attainment, a deep meditative state where consciousness and feelings cease) is not called dead. The cessation of the mind is called death. If the extinguished mind could be reborn, then the dead should also be able to be reborn, and thus there would be no death at all. If the extinguished mind could be reborn, then those who enter Nirvana should also be reborn, and thus there would be no liberation at all. But this is not the case, so the mind does not cease. Answer: You say there are no beings without mind. Although both are in a state of no-mind, it is different from death. As it is said in the sutras, someone asked, 'What is the difference between one who enters Nirodha-samāpatti and death?' The answer is: 'In death, the three things—life, warmth, and consciousness—are all extinguished. In Nirodha-samāpatti, only consciousness is extinguished, while life and warmth do not leave the body.' Therefore, there should be beings without mind. Moreover, a person's consciousness can exist constantly because of the power of meditation, so it is also called having consciousness, unlike wood and stone. You say that life, warmth, and consciousness cannot be separated. This is said for the sake of (original text missing, unable to translate) beings, saying that in (original text missing, unable to translate) there is life and consciousness but no warmth. Moreover, one who enters Nirodha-samāpatti has life and warmth but no consciousness. This sutra also says that consciousness can leave the body. Therefore, if it is said that the three cannot be separated, it is only said in certain situations. You say, 'How can one survive without food?' This body has already been sustained until now through Manasāhāra (mental nourishment), and it is sustained by cold and other sensations. You say that mind is born from mind, and mind acts as a cause for different minds. The mind that acted as a cause has already ceased, so it can produce different minds. Question: How can the extinguished mind produce different minds? Just as the eye that has been extinguished cannot produce eye-consciousness. Answer: Just as extinguished karma can produce karmic results, this is also the case. Moreover, mind and consciousness hinder each other, but the eye and eye-consciousness are not like this, so it is not a cause. You say that the mind ceases when the continuum is cut off, but this is not the case. There are two kinds of cessation: the cessation of form and the cessation of mind. Or form ceases but not mind, as in the formless realms. Or mind ceases but not form, as in entering Nirodha-samāpatti. Or both form and mind cease, as when the continuum is cut off. You say that entering Nirodha-samāpatti is not called death because the person still has life and warmth that have not been extinguished, while death is when life, warmth, and consciousness are all extinguished.
則為異。又此人因命熱故心能更生。死者不爾。汝言若滅心還生則無解脫。是事不然。所以者何。入泥洹者。先業所受命熱識滅不期更生。此人命熱不滅。先期心生。如滅盡定品中說。入滅盡定者。因是六入及身命故還能起。是故心能更生。入泥洹者心更不生。故知此定無心。問曰。何故施起此定者能得現報。答曰。從此定起心深寂滅。如經中說。起滅定者心順泥洹。又是人禪定力強。依此定故智慧亦大。智慧大故能令施者得勝果報。如人供養百千聲聞不如一佛。是中皆以智慧為勝。不在斷結。是事亦爾。又入此定者。以多善法勛修其心。故生大果。如善治田所收必多。又施能厭世者。則得大報。起滅定者深惡世間。是故供養為勝。又施凈心者得大果報。非垢心者。此人不以假名垢心。是故供養得大果報。又是人常在第一義諦。餘人住於世諦。又此人常住無諍法中。所以者何。有為緣心則有諍訟。又如經中說。稊稗害禾。貪慾害心。是故施無慾人得大果報。貪慾因緣謂假名相。起此定者緣泥洹故。離假名相。又經中說。若人受檀越供已入無量定。是檀越以此因緣得無量福。起滅定者。緣泥洹心是名無量此滅亦是無量。得無量福。故能得現報。又以八功德嚴此福田。泥洹緣心是真正見。余分隨從。是故能生現報。問曰。
【現代漢語翻譯】 現代漢語譯本： 問：如果這樣，那麼這和死亡又有什麼區別呢？而且這個人因為還有命和熱，所以心還能再次產生，而死者不是這樣。你說如果滅盡了心還能再生，那就沒有解脫了。這種說法是不對的。為什麼呢？進入涅槃（Nirvana，佛教術語，指熄滅煩惱，達到解脫的境界）的人，先前的業力所承受的命、熱、識都滅盡了，不會期望再次產生。而這個人命和熱沒有滅盡，所以心會再次產生，就像《滅盡定品》中所說的那樣。進入滅盡定（ Nirodha-samāpatti，佛教禪定的一種，指斷滅一切心識活動的禪定狀態）的人，因為還有六入（Six Sense Bases，眼、耳、鼻、舌、身、意六種感覺器官）和身體的生命，所以還能從定中出來。因此，心能夠再次產生。而進入涅槃的人，心不會再次產生。所以知道這種禪定是無心的。問：為什麼佈施給從這種禪定中出來的人，能夠得到現世的果報呢？答：因為從這種禪定中出來的人，心非常寂靜，就像經書中所說的那樣，從滅盡定中出來的人，心順應涅槃。而且這個人禪定的力量很強，依靠這種禪定，智慧也很大。因為智慧大，所以能夠讓佈施的人得到殊勝的果報，就像供養百千聲聞（Śrāvaka，佛教術語，指聽聞佛法而證悟的弟子）不如供養一尊佛一樣，這裡都是以智慧為殊勝，而不是在於斷除煩惱。這件事也是這樣。而且進入這種禪定的人，用很多善法來熏修自己的心，所以產生大的果報，就像好好耕種田地，所收穫的必定很多一樣。而且佈施給能夠厭離世間的人，就能得到大的果報。從滅盡定中出來的人，深深厭惡世間，所以供養他們是殊勝的。而且佈施給清凈心的人，能得到大的果報，而不是佈施給有垢心的人。這個人沒有虛假的、有垢的心，所以供養他能得到大的果報。而且這個人常常安住在第一義諦（Paramārtha-satya，佛教術語，指超越世俗概念的真理）中，其他人住在世俗諦（Saṃvṛti-satya，佛教術語，指世俗認知的真理）中。而且這個人常常安住在無諍法中。為什麼呢？因為有為法（Saṃskṛta，佛教術語，指由因緣和合而成的法）緣起的心就會有諍訟。又如經書中所說，稊稗（一種雜草）會損害禾苗，貪慾會損害心。所以佈施給沒有貪慾的人能得到大的果報。貪慾的因緣在於虛假的名相，而從這種禪定中出來的人，因為緣于涅槃，所以遠離虛假的名相。又經書上說，如果有人接受檀越（Dānapati，佛教術語，指佈施者，施主）的供養後進入無量定（無量定，佛教禪定的一種），那麼這個檀越因為這個因緣能得到無量的福報。從滅盡定中出來的人，緣于涅槃的心，這叫做無量，這種滅也是無量，所以能得到無量的福報，因此能夠得到現世的果報。而且用八功德水（八功德水，佛教術語，指具有八種功德的水）來莊嚴這塊福田。緣于涅槃的心是真正的見解，其餘的都是隨從。所以能夠產生現世的果報。問：
【English Translation】 English version: Question: If that's the case, then what is the difference between this and death? Moreover, this person can regenerate the mind because they still have life and heat, which is not the case for the deceased. You say that if the mind is extinguished and can still be reborn, then there is no liberation. This statement is not correct. Why? Those who enter Nirvana (Nirvana, a Buddhist term referring to the state of extinguishing afflictions and achieving liberation), their life, heat, and consciousness received from previous karma are all extinguished, and they do not expect to be reborn. But this person's life and heat are not extinguished, so the mind will be reborn, as described in the 'Nirodha-samāpatti' section. Those who enter Nirodha-samāpatti (Nirodha-samāpatti, a type of Buddhist meditation referring to the state of cessation of all mental activities), because they still have the Six Sense Bases (Six Sense Bases, the six sense organs: eyes, ears, nose, tongue, body, and mind) and the life of the body, they can still arise from the samadhi. Therefore, the mind can be reborn. But those who enter Nirvana, the mind will not be reborn. So we know that this samadhi is without mind. Question: Why can one receive immediate karmic retribution by giving alms to those who arise from this samadhi? Answer: Because those who arise from this samadhi have a very tranquil mind, as the scriptures say, those who arise from Nirodha-samāpatti have a mind that accords with Nirvana. Moreover, this person's power of meditation is strong, and relying on this samadhi, their wisdom is also great. Because their wisdom is great, they can enable the almsgiver to receive excellent karmic rewards, just as offering to hundreds of thousands of Śrāvakas (Śrāvaka, a Buddhist term referring to disciples who attain enlightenment by hearing the Buddha's teachings) is not as good as offering to one Buddha. Here, wisdom is considered superior, not the cutting off of afflictions. This matter is also like that. Moreover, those who enter this samadhi cultivate their minds with many good dharmas, so they produce great karmic results, just as cultivating the fields well will surely yield a large harvest. Moreover, giving alms to those who can renounce the world will receive great rewards. Those who arise from Nirodha-samāpatti deeply detest the world, so offering to them is excellent. Moreover, giving alms to those with a pure mind will receive great karmic rewards, not to those with a defiled mind. This person does not have a false, defiled mind, so offering to them will receive great karmic rewards. Moreover, this person always abides in the Paramārtha-satya (Paramārtha-satya, a Buddhist term referring to the truth beyond worldly concepts), while others abide in the Saṃvṛti-satya (Saṃvṛti-satya, a Buddhist term referring to the truth recognized by the world). Moreover, this person always abides in the Dharma of non-contention. Why? Because the mind arising from conditioned phenomena (Saṃskṛta, a Buddhist term referring to phenomena arising from causes and conditions) will have contention. Also, as the scriptures say, weeds harm the rice, and greed harms the mind. Therefore, giving alms to those without greed will receive great karmic rewards. The cause of greed lies in false names and forms, but those who arise from this samadhi, because they are focused on Nirvana, are far from false names and forms. Also, the scriptures say that if someone receives offerings from a Dānapati (Dānapati, a Buddhist term referring to a donor, a patron) and then enters immeasurable samadhi (immeasurable samadhi, a type of Buddhist meditation), then this Dānapati will receive immeasurable blessings because of this cause. Those who arise from Nirodha-samāpatti, their mind focused on Nirvana, is called immeasurable, and this cessation is also immeasurable, so they can receive immeasurable blessings, and therefore can receive immediate karmic retribution. Moreover, this field of merit is adorned with the Eight Qualities of Water (Eight Qualities of Water, a Buddhist term referring to water with eight virtues). The mind focused on Nirvana is the true view, and the rest follow. Therefore, it can produce immediate karmic retribution. Question:
有人言。滅盡定是心不相應行。亦名世間法。此事云何。答曰。如上說。起此定者有深寂滅等諸功德。是功德世間所不應有。問曰。滅盡定名為遮法。以此法故令心不生。是故應名心不相應行。如鐵得火則無黑相離火還生。此事亦爾。答曰。若爾者泥洹亦應是心不相應行。所以者何。因泥洹故余陰不生。若泥洹非心不相應行者。此定亦不應名不相應行。但諸行者法應如是。入此定中隨所愿故心能不生。是故不應說名不相應行。問曰。此定如是次第入者。亦應次第起耶。答曰。亦次第起漸入粗心。問曰。經中說初起滅盡定者。觸三種觸。所謂無動無相無所有。何故如是。答曰。無為緣心中所有觸名無動無相無所有。無動即是空。有為緣心輕故有動。所謂取色受等。空中無相。無相中無貪等所有。此無心者初緣泥洹。後緣有為。故說起時觸三種觸。問曰。有人言。入滅盡定心是有漏。起定心或有漏或無漏是事云何。答曰。非有漏。行者欲入此定。先來破壞一切有為破已故入。起時泥洹緣心現前。故知俱是無漏問曰。經中說。行者入滅盡定不自念入。起時亦不自念。若爾云何能入。答曰。常修習故定力堅強。雖不自念而能得入。又此行者從斷有為爾來入滅。若不制心令緣有為。則不名入。是故經說。入此定者先調習心。故能
【現代漢語翻譯】 現代漢語譯本 有人說，滅盡定（Nirodha-samāpatti，一種禪定狀態）是心不相應行（Citta-viprayukta-saṃskāra，不與心識相應的行法），也屬於世間法（Laukika-dharma，世俗的法則）。對此，應該如何理解？ 回答是：正如前面所說，進入這種禪定狀態的人具有深沉的寂靜等諸多功德（Guna，好的性質、作用）。這些功德是世間不應有的。 有人問：滅盡定被稱為遮法（Āvaraṇa-dharma，阻礙之法），因為它能使心識不生起。因此，應該被歸類為心不相應行，就像鐵遇到火就沒有了黑色的表象，離開火又會恢復一樣。進入滅盡定和離開滅盡定的情況也是如此。 回答是：如果這樣說，那麼涅槃（Nirvāṇa，解脫）也應該被歸類為心不相應行。為什麼呢？因為涅槃能使剩餘的五蘊（Skandha，構成個體經驗的要素）不再生起。如果涅槃不是心不相應行，那麼滅盡定也不應該被稱為心不相應行。只是修習禪定的人，其法則是這樣的：進入這種禪定狀態時，隨其意願，心識可以不生起。因此，不應該說它是心不相應行。 有人問：如果進入這種禪定狀態是按照一定的次第（Krama，順序）進行的，那麼出定也應該按照次第進行嗎？ 回答是：是的，也是按照次第出定，逐漸地回到粗顯的心識狀態。 有人問：經典中說，最初從滅盡定中出來的人，會觸及三種觸（Sparśa，感覺），即無動觸（Āniñjya-sparśa，不動的感覺）、無相觸（Animitta-sparśa，無相的感覺）和無所有觸（Ākiñcanya-sparśa，一無所有的感覺）。為什麼會這樣？ 回答是：以無為（Asaṃskṛta，非造作）為緣的心中所產生的觸，被稱為無動、無相、無所有。無動就是空（Śūnyatā，空性）。以有為（Saṃskṛta，造作）為緣的心是輕浮的，所以會有動，比如取色、受等。在空中沒有相狀，在無相中沒有貪婪等執著。這種無心者最初以涅槃為緣，然後以有為為緣。所以說，出定時會觸及三種觸。 有人問：有人說，進入滅盡定時的心是有漏（Sāsrava，有煩惱）的，而出定時的心或者是有漏的，或者是無漏（Anāsrava，無煩惱）的。這種說法對嗎？ 回答是：不是有漏的。修行者想要進入這種禪定狀態，首先要破壞一切有為法，破壞之後才能進入。出定時，以涅槃為緣的心識會顯現出來。因此，可以知道進入和出來都是無漏的。 有人問：經典中說，修行者進入滅盡定時，不會自己意識到正在進入；出定時，也不會自己意識到正在出來。如果是這樣，那怎麼能進入呢？ 回答是：因為經常修習，所以禪定的力量非常強大。即使沒有自己意識到，也能進入。而且，這種修行者自從斷除有為法以來才進入滅盡定。如果不控制心識，讓它緣于有為法，那就不能稱為進入滅盡定。因此，經典中說，進入這種禪定狀態的人，首先要調伏自己的心識，這樣才能（進入）。
【English Translation】 English version Someone says that Nirodha-samāpatti (cessation attainment) is a Citta-viprayukta-saṃskāra (a formation not associated with the mind), and is also a Laukika-dharma (mundane dharma). How is this to be understood? The answer is: As mentioned above, those who enter this state of samadhi have many merits (Guna), such as profound tranquility. These merits are not supposed to exist in the mundane world. Someone asks: Nirodha-samāpatti is called an Āvaraṇa-dharma (obstructive dharma) because it prevents the mind from arising. Therefore, it should be classified as a Citta-viprayukta-saṃskāra, just as iron loses its black appearance when it encounters fire and returns to it when it leaves the fire. The situation of entering and leaving Nirodha-samāpatti is similar. The answer is: If that's the case, then Nirvāṇa (liberation) should also be classified as a Citta-viprayukta-saṃskāra. Why? Because Nirvāṇa prevents the remaining five Skandhas (aggregates) from arising. If Nirvāṇa is not a Citta-viprayukta-saṃskāra, then this samadhi should not be called a non-associated formation either. It's just that the principle for practitioners of samadhi is this: when entering this state of samadhi, the mind can cease to arise according to one's wish. Therefore, it should not be called a non-associated formation. Someone asks: If entering this state of samadhi is done in a certain Krama (sequence), then should exiting the samadhi also be done in sequence? The answer is: Yes, exiting the samadhi is also done in sequence, gradually returning to the coarse state of mind. Someone asks: The scriptures say that the first person to emerge from Nirodha-samāpatti touches three kinds of Sparśa (feeling), namely Āniñjya-sparśa (immovable feeling), Animitta-sparśa (signless feeling), and Ākiñcanya-sparśa (feeling of nothingness). Why is this so? The answer is: The feeling that arises in the mind with Asaṃskṛta (unconditioned) as its object is called immovable, signless, and nothingness. Immovable is Śūnyatā (emptiness). The mind with Saṃskṛta (conditioned) as its object is frivolous, so there is movement, such as grasping form, sensation, etc. There is no form in emptiness, and there is no attachment such as greed in signlessness. This mindless person initially takes Nirvāṇa as the object, and then takes the conditioned as the object. Therefore, it is said that when emerging from samadhi, one touches three kinds of feeling. Someone asks: Someone says that the mind when entering Nirodha-samāpatti is Sāsrava (defiled), and the mind when emerging from samadhi is either Sāsrava or Anāsrava (undefiled). Is this statement correct? The answer is: It is not defiled. Practitioners who want to enter this state of samadhi must first destroy all conditioned dharmas before they can enter. When emerging from samadhi, the mind that takes Nirvāṇa as its object will appear. Therefore, it can be known that both entering and emerging are undefiled. Someone asks: The scriptures say that practitioners do not realize they are entering Nirodha-samāpatti when they enter, nor do they realize they are emerging when they emerge. If so, how can they enter? The answer is: Because of constant practice, the power of samadhi is very strong. Even if they are not aware of it, they can enter. Moreover, these practitioners have entered Nirodha-samāpatti since they cut off conditioned dharmas. If they do not control their minds and let them dwell on conditioned dharmas, then it cannot be called entering Nirodha-samāpatti. Therefore, the scriptures say that those who enter this state of samadhi must first tame their minds so that they can (enter).
得入。問曰。若無異空可得修無為緣心更得何利。答曰。久修習故定則堅固知見明瞭。如有為緣心見唸唸滅。亦無異念念滅。但久修習則心堅固。此事亦爾。
十一切處品第一百七十二
不壞前緣心力自在名一切處。行者取少相已。以信解力令其增廣。所以者何。此攝心力。若入實中。則皆能令空。入信解中皆能令隨先所取相。問曰。何者是信解性。答曰。青等諸色無量。略說其本有四。地等四大是。四色本能破此八事。是名虛空。以識能知無邊空。故亦名無邊。所以者何。非有邊法能取無邊。是名為十。問曰。地中實有水等。行者云何能觀但是地耶。答曰。久習此觀常取地相。后但見地不見余物。問曰。行者所見地相實為地不。答曰。以信解力故見為地。非實為地。問曰。若變化力有所變化亦非實耶。答曰。變化以定力成。故所作皆實。所謂光明及水火等。問曰。有論師言。八一切處但在第四禪中。是事云何。答曰。若在欲界及三禪中。有何咎耶。后二一切處各當自地。此十皆是有漏。以不壞緣故。問曰。虛空相非破色耶。答曰。行者亦以信解取眼鼻等空相為空。不能直破實色。是故亦名信解。問曰。經中說。入一切地定者。念地即是我我即是地。何故作如是念。答曰。行者見心遍滿故生此念。一切是
【現代漢語翻譯】 現代漢語譯本 得入。問：如果沒有不同的空性可以用來修習無為，那麼憑藉緣心還能獲得什麼利益？答：因為長久修習的緣故，禪定就會堅固，知見就會明瞭。比如憑藉有為的緣心，見到唸唸生滅，也沒有不同的唸唸生滅，但因為長久修習，心就會堅固。這件事也是如此。
十一切處品第一百七十二
不破壞之前的緣心，心力自在，就叫做一切處（Kasina）。修行者選取一個小的相之後，用信解的力量使它增長擴大。為什麼呢？這是因為攝心的力量。如果進入實相中，就能使一切都空；如果進入信解中，就能隨順先前所取的相。問：什麼是信解的性質？答：青色等各種顏色是無量的，簡略地說，它的根本有四種，就是地、水、火、風四大。這四種色能夠破除這八件事，這就叫做虛空（Akasa）。因為識能夠知道無邊的空，所以也叫做無邊。為什麼呢？因為不是有邊的法能夠取無邊。這就叫做十。問：地中實際上有水等，修行者為什麼能夠觀想只是地呢？答：因為長久修習這種觀想，經常取地相，之後就只見到地，見不到其他事物。問：修行者所見到的地相，實際上是地嗎？答：因為信解的力量，所以見到的是地，並非實際上是地。問：如果憑藉變化的力量有所變化，也不是真實的嗎？答：變化憑藉禪定的力量成就，所以所作的都是真實的，比如光明以及水火等。問：有論師說，八一切處只在第四禪中，這件事怎麼樣？答：如果在欲界以及三禪中，有什麼過失呢？后兩種一切處各自對應自己的禪定。這十種都是有漏的，因為不破壞緣的緣故。問：虛空相不是破除色法的嗎？答：修行者也用信解取眼鼻等的空相為空，不能直接破除真實的色法，所以也叫做信解。問：經中說，進入一切地定的人，念地就是我，我就是地，為什麼要作這樣的念頭？答：修行者見到心遍滿一切，所以產生這種念頭，一切都是。
【English Translation】 English version One attains entry. Question: If there is no different emptiness to cultivate non-action, what further benefit can be gained by relying on the conditioned mind? Answer: Because of prolonged practice, the concentration becomes firm, and knowledge and insight become clear. For example, relying on the conditioned mind, one sees the arising and ceasing of thoughts, but there is no different arising and ceasing of thoughts. However, because of prolonged practice, the mind becomes firm. This matter is also like that.
Chapter One Hundred and Seventy-Two on the Ten Kasinas (Everything Places)
Not destroying the previous conditioned mind, having mastery over mental power, is called the Kasina (Everything Place). The practitioner, having taken a small object, uses the power of faith and understanding to increase and expand it. Why? This is because of the power of mind-control. If one enters into reality, then one can make everything empty; if one enters into faith and understanding, then one can follow the previously taken object. Question: What is the nature of faith and understanding? Answer: Various colors such as blue are immeasurable. Briefly speaking, its roots are four: earth, water, fire, and wind, the four great elements. These four colors can break these eight things; this is called space (Akasa). Because consciousness can know boundless space, it is also called boundless. Why? Because a finite dharma cannot grasp the infinite. This is called ten. Question: In the earth, there is actually water, etc. How can the practitioner contemplate only earth? Answer: Because of prolonged practice of this contemplation, one constantly takes the earth aspect, and afterwards, one only sees earth and does not see other things. Question: Is the earth aspect seen by the practitioner actually earth? Answer: Because of the power of faith and understanding, it is seen as earth, but it is not actually earth. Question: If there is transformation by the power of transformation, is it also not real? Answer: Transformation is accomplished by the power of concentration, so what is done is all real, such as light, water, and fire. Question: Some teachers say that the eight Kasinas are only in the fourth Dhyana (meditative state). How is this matter? Answer: If they are in the desire realm and the three Dhyanas, what fault is there? The latter two Kasinas each correspond to their own Dhyana. These ten are all with outflows (tainted), because they do not destroy the conditions. Question: Is the aspect of space not breaking form? Answer: The practitioner also uses faith and understanding to take the empty aspect of the eyes, nose, etc., as empty, and cannot directly break real form. Therefore, it is also called faith and understanding. Question: In the Sutra, it says that one who enters the earth Kasina Samadhi (concentration) thinks, 'Earth is me, and I am earth.' Why does one make such a thought? Answer: The practitioner sees the mind pervading everything, so this thought arises; everything is.
我。問曰。有人言。此定但緣欲界系地等。是事云何。答曰。若緣一切欲色界系地等有何咎耶。假令此定更緣余法。復有何咎。又此定是信解觀虛妄緣無有不虛地等。問曰。佛弟子亦觀地等。是事云何。答曰。學人若觀皆為破壞。問曰。實非一切皆是地等。云何此定非顛倒耶。答曰。此觀中有癡分。以此觀中起我見故。不凈等觀雖非真實而隨順離欲。此觀不爾。故有癡分。問曰。何故不觀受等無邊。但觀識耶。答曰。可取是地等。取者是識。是故見識不見受等。又先說受等皆心之差別。又行者不見受等遍滿。以不一切處受苦樂故。佛弟子若行此定。為壞緣故。所以者何。此緣是行者所貪著處。若不破壞則同凡夫。
無常想品第一百七十三
無常想苦想無我想食厭想一切世間不可樂想不凈想死想斷想離想滅想。無常想者。謂無常法中定知無常。問曰。何故一切無常。答曰。是一切法皆從緣生。因緣壞故皆歸無常。問曰不然。有法雖從緣生而非無常。如外經說。為三祠者得生常處。又梵世身常。答曰。汝法中亦說。釋提桓因。能作百祠亦復退墮。又偈中說。多諸帝釋等造過百千祠。皆悉無常盡。百千祠者猶不在。故知三祠非常。又釋提桓因及天王等身份亦盡。是故從緣生法無有常者。又汝法中以韋陀為貴。韋
【現代漢語翻譯】 現代漢語譯本 我：問道：有人說，這種禪定只是緣于欲界所繫的地等（指地水火風四大元素）。這是怎麼回事？ 答：如果緣於一切欲界所繫的地等，有什麼過錯呢？ 即使這種禪定更緣于其他法，又有什麼過錯呢？而且這種禪定是信解觀想虛妄的緣，沒有不虛妄的地等。 問：佛弟子也觀想地等，這是怎麼回事？ 答：修行人如果觀想地等，都是爲了破壞（對地等的執著）。 問：實際上並非一切都是地等，為什麼這種禪定不是顛倒呢？ 答：這種觀想中有愚癡的部分，因為在這種觀想中會生起我見。不凈觀等雖然不是真實的，但隨順於遠離慾望，這種觀想卻不是這樣，所以有愚癡的部分。 問：為什麼不觀想受等無邊，只觀想識呢？ 答：可以取著的是地等，取著者是識。所以（行者）見到識，而見不到受等。而且之前說過受等都是心的差別。而且行者不見受等遍滿，因為不是在一切處都感受苦樂。佛弟子如果修行這種禪定，是爲了破壞（對地等的）緣故。為什麼呢？因為這種緣是行者所貪著的地方，如果不破壞，就和凡夫一樣了。
無常想品第一百七十三
無常想、苦想、無我想、食厭想、一切世間不可樂想、不凈想、死想、斷想、離想、滅想。無常想，是指在無常的法中確定地知道無常。 問：為什麼一切都是無常的？ 答：因為一切法都是從因緣而生，因緣壞滅，所以都歸於無常。 問：不對，有些法雖然從因緣而生，卻不是無常的。比如外道經書上說，為三種祭祀的人可以生到常處。而且梵世的身是常的。 答：你們的法中也說，釋提桓因（帝釋天）能做百種祭祀，也會退墮。而且偈頌中說，許多帝釋等造過百千種祭祀，都全部無常而終盡。百千種祭祀尚且不能常住，所以知道三種祭祀不是常的。而且釋提桓因以及天王等的身份也會終盡。所以從因緣生的法沒有常住的。而且你們的法中以韋陀（吠陀經）為貴，韋陀...
【English Translation】 English version I: Question: Someone says, 'This samadhi (state of meditative consciousness) only arises in connection with the desire realm and its associated elements (earth, water, fire, wind).' What is the meaning of this? Answer: If it arises in connection with all the elements associated with the desire realm, what fault is there? Even if this samadhi arises in connection with other dharmas (phenomena), what fault is there? Furthermore, this samadhi is based on believing and contemplating illusory conditions, and there are no non-illusory elements. Question: Buddhist disciples also contemplate the elements. What is the meaning of this? Answer: If a practitioner contemplates the elements, it is for the purpose of destroying (attachment to them). Question: In reality, not everything is elements. Why is this samadhi not considered inverted (deluded)? Answer: There is a component of ignorance (moha) in this contemplation, because the view of 'self' arises within it. Contemplations on impurity (asubha) etc., although not ultimately real, are conducive to detachment from desire. This contemplation is not like that, therefore it has a component of ignorance. Question: Why not contemplate the boundlessness of feeling (vedana) etc., but only consciousness (vijnana)? Answer: What can be grasped is the elements, and the one who grasps is consciousness. Therefore, (the practitioner) sees consciousness but does not see feeling etc. Moreover, it was previously said that feeling etc. are all differentiations of the mind. Furthermore, the practitioner does not see feeling etc. as all-pervasive, because suffering and pleasure are not experienced everywhere. If a Buddhist disciple practices this samadhi, it is for the sake of destroying the conditions (for attachment). Why? Because this condition is the place where the practitioner is attached. If it is not destroyed, it is the same as an ordinary person.
Chapter One Hundred and Seventy-Three on the Impermanence Thought
The thought of impermanence (anitya-samjna), the thought of suffering (duhkha-samjna), the thought of no-self (anatman-samjna), the thought of disgust for food (ahara-pratikula-samjna), the thought of the unenjoyability of all the world (sarva-loka-anabhirati-samjna), the thought of impurity (asubha-samjna), the thought of death (marana-samjna), the thought of severance (pahana-samjna), the thought of detachment (viraga-samjna), the thought of cessation (nirodha-samjna). The thought of impermanence means to know with certainty that impermanence exists within impermanent dharmas. Question: Why is everything impermanent? Answer: Because all dharmas arise from conditions (hetu-pratyaya), and when the conditions are destroyed, they all return to impermanence. Question: That's not right. Some dharmas, although arising from conditions, are not impermanent. For example, external scriptures say that those who perform the three sacrifices are born in a permanent place. Also, the bodies in the Brahma world are permanent. Answer: In your dharma, it is also said that Sakra (Indra), who can perform a hundred sacrifices, also falls from his position. Moreover, a verse says, 'Many Indras and others have performed hundreds of thousands of sacrifices, but all are impermanent and come to an end. Hundreds of thousands of sacrifices are still not permanent.' Therefore, it is known that the three sacrifices are not permanent. Furthermore, the bodies of Sakra and the heavenly kings also come to an end. Therefore, there are no dharmas born from conditions that are permanent. Moreover, in your dharma, the Vedas (Veda) are considered noble, the Veda...
陀中說由智慧。故得不死法。如說見日色大人過於世性。先隨順此人意。能得不死道。更無餘道。小人神小大人神大。常在身中。若人不知此神相者。雖復讀誦韋陀等經無所益也。又梵世身皆是無常。何以知之。汝法中說。梵王亦常祀祠持戒。為諸功德。若知身常何故為福。又聞汝經中說。諸梵王有惡淫慾。若有淫慾必有瞋等一切煩惱。若有煩惱必有罪業。如是罪人云何當能得常解脫。又非一切神仙皆為天祠。亦不一切行梵天道。若此是常則盡應為之。又一切萬物皆悉無常。所以者何。若地水火風大劫盡時更無有餘。又時轉如輪。故知無常。又成就戒定慧等無量功德。諸大聖人定光佛等及辟支佛摩訶三摩等劫初諸王。皆悉無常。當有何物常耶。又佛自說。一切生法皆無常定相。如牛糞經中說。佛以少牛糞示諸比丘。無爾所色常定不變。是經中廣說釋梵轉輪諸王果報亦盡。故知一切無常。又三界一切皆有壽量。阿鼻地獄極壽一劫。僧伽陀地獄壽命半劫。余則或多或少。龍等極多亦壽一劫。餓鬼極多壽七萬歲。弗于逮壽二百五十歲。拘耶尼壽五百歲。郁單越定壽千歲。閻浮提壽或無量劫或十歲。四天王天壽五百歲乃至有頂壽八萬劫。故知三界一切無常。又以三種信信知無常。現見中無有法常。聖人所說中亦無法常。比知中
【現代漢語翻譯】 現代漢語譯本： 陀（Duo）中說由智慧，故得不死法。如說見日色大人過於世性。先隨順此人意，能得不死道，更無餘道。小人神小，大人神大，常在身中。若人不知此神相者，雖復讀誦韋陀（Veda，古印度經典）等經，無所益也。 又梵世身皆是無常，何以知之？汝法中說，梵王（Brahmā，創造之神）亦常祀祠持戒，為諸功德。若知身常，何故為福？又聞汝經中說，諸梵王有惡淫慾。若有淫慾，必有瞋等一切煩惱。若有煩惱，必有罪業。如是罪人，云何當能得常解脫？ 又非一切神仙皆為天祠，亦不一切行梵天道。若此是常，則盡應為之。又一切萬物皆悉無常。所以者何？若地水火風大劫盡時，更無有餘。又時轉如輪，故知無常。 又成就戒定慧等無量功德，諸大聖人定光佛（Dīpankara，過去佛）等及辟支佛（Pratyekabuddha，緣覺）摩訶三摩等劫初諸王，皆悉無常。當有何物常耶？又佛自說，一切生法皆無常定相。如牛糞經中說，佛以少牛糞示諸比丘（bhikkhu，佛教僧侶），無爾所色常定不變。是經中廣說釋梵（Śakra and Brahmā，帝釋天和梵天）轉輪諸王（cakravartin，轉輪聖王）果報亦盡，故知一切無常。 又三界一切皆有壽量。阿鼻地獄（Avīci，無間地獄）極壽一劫（kalpa，佛教時間單位）。僧伽陀地獄壽命半劫。余則或多或少。龍等極多亦壽一劫。餓鬼極多壽七萬歲。弗于逮（Pūrvavideha，東勝身洲）壽二百五十歲。拘耶尼（Aparagodānīya，西牛賀洲）壽五百歲。郁單越（Uttarakuru，北俱盧洲）定壽千歲。閻浮提（Jambudvīpa，南贍部洲）壽或無量劫或十歲。四天王天（Cāturmahārājika，四大天王天）壽五百歲乃至有頂（Bhavāgra，有頂天）壽八萬劫。故知三界一切無常。又以三種信信知無常。現見中無有法常。聖人所說中亦無法常。比知中
【English Translation】 English version: It is said in the teachings of Duo that wisdom leads to the Dharma of immortality. It is said that a great person who sees the light of the sun surpasses worldly nature. By first complying with this person's intention, one can attain the path of immortality; there is no other way. The spirit of a small person is small, and the spirit of a great person is great, and it is always within the body. If a person does not know the appearance of this spirit, even if they repeatedly recite scriptures such as the Vedas, it will be of no benefit. Furthermore, the bodies in the Brahma world are all impermanent. How do we know this? In your teachings, it is said that Brahmā also constantly performs sacrifices and observes precepts for various merits. If he knew his body was permanent, why would he seek blessings? Also, I have heard it said in your scriptures that the Brahmās have evil desires. If there are desires, there will inevitably be all kinds of afflictions such as anger. If there are afflictions, there will inevitably be sinful deeds. How can such sinners attain constant liberation? Moreover, not all deities perform heavenly sacrifices, nor do all practice the path of Brahmā. If this were permanent, everyone should do it. Furthermore, all things are impermanent. Why is this so? If the great kalpa of earth, water, fire, and wind comes to an end, there will be nothing left. Also, time turns like a wheel, so we know it is impermanent. Furthermore, the great sages who have achieved immeasurable merits such as precepts, concentration, and wisdom, such as Dīpankara Buddha and Pratyekabuddhas, and the kings at the beginning of the kalpa such as Mahā Samata, are all impermanent. What then is permanent? Furthermore, the Buddha himself said that all conditioned phenomena are impermanent and without a fixed nature. As it is said in the Cow Dung Sutra, the Buddha showed the bhikkhus a small amount of cow dung, saying that there is no such color that is permanent and unchanging. In that sutra, it is extensively explained that the rewards of Śakra and Brahmā, and the cakravartin kings, also come to an end, so we know that everything is impermanent. Furthermore, everything in the three realms has a lifespan. The maximum lifespan in Avīci hell is one kalpa. The lifespan in Sanghāta hell is half a kalpa. The rest are either more or less. Even the dragons have a maximum lifespan of one kalpa. The maximum lifespan of hungry ghosts is seventy thousand years. The lifespan in Pūrvavideha is two hundred and fifty years. The lifespan in Aparagodānīya is five hundred years. The lifespan in Uttarakuru is fixed at one thousand years. The lifespan in Jambudvīpa is either immeasurable kalpas or ten years. The lifespan in the Cāturmahārājika heaven is five hundred years, up to eighty thousand kalpas in Bhavāgra. Therefore, we know that everything in the three realms is impermanent. Furthermore, we know impermanence through three kinds of faith. There is no permanent Dharma in what is directly seen. There is also no permanent Dharma in what the sages have said. In comparison,
亦無有常。要先現見后比知故。又若有處常。何有智者滅一切法而求解脫。誰不欲與所愛常共同止受諸樂者。而實智者皆求解脫。故知生法無得常者。又復當說一切生法皆唸唸滅。尚無暫住況有常耶。問曰。修無常想能辦何事。答曰。能破煩惱如經中說。善修無常想。能壞一切欲染色染及無色染掉慢無明。問曰不然。此無常想亦增貪慾。如人覺知盛年不久。則深著淫慾。知華不久鮮則速用為樂。知他妙色非已常有。則駛增淫慾。如是隨知無常則生貪著。故無常想不壞貪慾。亦有人知無常故而為殺等。又乃至畜生皆知無常。而亦不能破諸煩惱。是故修無常想無所利益。答曰。以無常故生別離苦。失盛年安樂壽命富貴。智者以此則不生喜心。無喜心故不生貪心。因受故愛受滅則愛滅。故無常想能斷貪慾。又若法無常即為無我。行者能觀無常無我則不生我心。無我心故無我所心。我我所無故何所貪慾。又能修習無常想者。于自他身見唸唸死。云何生貪。又行者隨所求事皆無常壞敗。則為所誑。以虛誑故不生貪著。如小兒尚知空卷誑故不生貪著。又眾生不喜不牢固事。如人不喜朽故器物。亦如女人聞某男子命不過七日。雖復盛年端正尊貴勢力。誰當喜者。是人正以無常想故不生貪著。又智者常習別離想。故不樂和合。所以者何
。智者憶念退墮等苦。乃至天欲尚不生貪。但求解脫。汝言無常增貪慾者。是事不然。若人未斷我慢。見外物無常故生憂悲。失所愛惜故生貪求。是凡夫人除舍欲樂。更不知離苦。猶如嬰兒為母所打還來趣母。智者知苦因猶在苦不可滅。即舍苦因。所謂五陰。又此行者壞裂內陰得無我心。雖失外物不生憂惱。得無我者。更何所求。無常想者亦無所求。又此無常想若未能生苦無我想。則不名具足能破煩惱。故經中說。應一心正觀五陰無常。若不壞內陰見外物無常。以有我心故生憂悲。此則不名正觀。又人雖見無常亦不生厭離。如屠獵等。是人雖知無常不名善習。又人雖能正觀而不能常勤修習。則貪心間錯。故說一心。又人少修無常而多煩惱則不能壞。如藥少病多。此事亦爾。故說一心正觀無常能破煩惱。又知法無常。是名真智慧。真智慧中無有貪等煩惱。所以者何。以無明因緣故有貪等。當知無常非增貪慾。又無常想能滅一切煩惱。行者若知此物無常。則無有貪。又知此人必自當死何為生瞋。何有智人瞋將死者。又若法無常。云何以此而生高心。又知諸法無常性故。則不生癡。以無癡故亦無疑等。故知無常相違諸煩惱。◎
苦想品第一百七十四
◎若法侵惱是名為苦。是苦三種。苦苦壞苦行苦。現在實苦。
【現代漢語翻譯】 現代漢語譯本：智者憶念退墮等苦，乃至對天界享樂都不生貪戀，只求解脫。你說無常會增長貪慾，這是不對的。如果有人沒有斷除我慢（認為自我是真實存在的錯誤觀念），見到外物無常，因此產生憂愁悲傷，因為失去所愛而產生貪求，這是凡夫俗子，他們除了捨棄慾望的快樂，就不知道如何脫離痛苦。就像嬰兒被母親打了，還是會回到母親身邊。智者知道痛苦的根源還在，痛苦就無法滅除，所以捨棄痛苦的根源，也就是五陰（色、受、想、行、識五種構成要素）。而且，修行者破壞、割裂內在的五陰，得到無我之心，即使失去外物也不會產生憂愁煩惱。得到無我境界的人，還有什麼可以追求的呢？修習無常觀的人，也沒有什麼可以追求的。而且，這種無常觀如果不能產生苦想和無我想，就不能算是具足，不能夠破除煩惱。所以經典中說，應該一心一意地正確觀察五陰無常。如果不破壞內在的五陰，只是看到外物無常，因為有我執的緣故，還是會產生憂愁悲傷，這就不算是正確的觀察。而且，有人即使見到無常，也不會因此產生厭離之心，比如屠夫、獵戶等。這些人即使知道無常，也不能算是善於修習。而且，有人即使能夠正確地觀察，卻不能經常勤奮地修習，那麼貪心就會夾雜其中。所以說要一心。而且，有人修習無常觀很少，而煩惱卻很多，就不能夠破除煩惱，就像藥少病多一樣。事情就是這樣。所以說一心一意地正確觀察無常，才能夠破除煩惱。而且，知道諸法無常，這叫做真正的智慧。真正的智慧中沒有貪等煩惱。為什麼呢？因為由於無明（對事物真相的迷惑）的因緣，才會有貪等煩惱。應當知道無常不是增長貪慾的原因。而且，無常觀能夠滅除一切煩惱。修行者如果知道此物是無常的，就不會有貪戀。而且，知道這個人必定會死去，為什麼要生起嗔恨呢？哪裡有聰明人會嗔恨將要死去的人呢？而且，如果法是無常的，怎麼會因此而生起高傲之心呢？而且，知道諸法是無常的，就不會產生愚癡。因為沒有愚癡，也就沒有疑惑等等。所以知道無常與各種煩惱是相違背的。 若法侵惱是名為苦。是苦三種。苦苦壞苦行苦。現在實苦。
【English Translation】 English version: The wise, mindful of the suffering of decline and other miseries, do not even develop greed for heavenly pleasures, but only seek liberation. Your statement that impermanence increases greed is not true. If someone has not severed 'I-conceit' (the mistaken notion that the self is real), seeing the impermanence of external things, they give rise to sorrow and grief, and because of losing what they love, they give rise to craving. These are ordinary people who, besides abandoning the pleasure of desires, do not know how to escape suffering. It is like an infant who, when struck by its mother, still returns to its mother. The wise know that the cause of suffering still remains, and suffering cannot be extinguished, so they abandon the cause of suffering, which is the five skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness). Moreover, this practitioner destroys and breaks apart the internal skandhas and attains a mind of 'no-self'. Even if they lose external things, they do not give rise to sorrow or distress. One who has attained 'no-self', what more can they seek? One who contemplates impermanence also has nothing to seek. Furthermore, if this contemplation of impermanence cannot give rise to the thought of suffering and the thought of 'no-self', then it is not considered complete and cannot destroy afflictions. Therefore, it is said in the scriptures that one should single-mindedly and correctly observe the impermanence of the five skandhas. If one does not destroy the internal skandhas and only sees the impermanence of external things, because of having 'I-consciousness', they will still give rise to sorrow and grief. This is not considered correct observation. Moreover, even if someone sees impermanence, they may not give rise to aversion or detachment, like butchers and hunters. Even if these people know impermanence, it is not considered skillful practice. Moreover, even if someone can correctly observe, but cannot constantly and diligently practice, then greed will be interspersed. Therefore, it is said to be single-minded. Moreover, if someone practices impermanence a little, but has many afflictions, then they cannot destroy the afflictions, just like having little medicine and much illness. It is the same in this case. Therefore, it is said that single-mindedly and correctly observing impermanence can destroy afflictions. Moreover, knowing that all dharmas are impermanent is called true wisdom. In true wisdom, there are no afflictions such as greed. Why? Because due to the condition of ignorance (delusion about the true nature of things), there are afflictions such as greed. It should be known that impermanence is not the cause of increasing greed. Moreover, the contemplation of impermanence can extinguish all afflictions. If a practitioner knows that this thing is impermanent, then there will be no greed. Moreover, knowing that this person will surely die, why give rise to anger? Where is the wise person who would be angry with someone who is about to die? Moreover, if dharmas are impermanent, how can one give rise to arrogance because of them? Moreover, knowing that all dharmas are of an impermanent nature, one will not give rise to delusion. Because there is no delusion, there will also be no doubt, etc. Therefore, it is known that impermanence is contrary to all afflictions. Chapter One Hundred and Seventy-Four on the Thought of Suffering If a dharma is oppressive, it is called suffering. There are three kinds of suffering: suffering of suffering, suffering of change, and suffering of conditioning. Suffering is real in the present.
謂刀杖等。是名苦苦。若愛別離時所有苦生。謂妻子等。是名壞苦。若得空無我心。知有為法皆能侵惱。是名行苦。隨此苦心名為苦想。問曰。若修苦想得何等利。答曰。是苦想有厭離果。所以者何。修苦想者無依貪喜。無此喜故則無有愛。又行者若能知法是苦則不受諸行。若法雖無常無我不能生苦。則終不捨。以苦故舍。以舍苦故於苦得脫。又一切眾生最所怖畏。所謂是苦。若少壯老年賢愚貴賤知此苦相。皆生厭離。一切行人于泥洹中能生安隱寂滅心者。皆于生死生苦想故。何以知之。若眾生為欲界系苦所惱。則于初禪生寂滅想。如是展轉乃至有頂苦之所惱。則于泥洹生寂滅想。又生死中所有過咎。謂苦是也。如經中說。色中過者。謂色無常壞敗苦相。又以無明故貪著此苦。何以知之。眾生於真苦中生樂想故。深生苦想。則得厭離。是故佛言。我為能覺苦者說苦諦。此中佛因世諦示如是義。隨一切天人世間生樂想處。我諸弟子于中生苦想。生苦想已則能厭離。又極愚癡處。謂于苦中而生樂想。以此想故。一切眾生往來生死。心識惱亂。若得苦想則得解脫。又以四食能致後身。以此苦想能斷諸食。如子肉食。如無皮牛食。如火聚食。如百槊刺食。如是說四食中皆是苦義。以此苦想能斷諸食。又修苦想者意不樂住四識處
【現代漢語翻譯】 現代漢語譯本 所謂刀杖等，這被稱為苦苦。如果因為與所愛的人分離而產生痛苦，比如妻子等，這被稱為壞苦。如果獲得空無我之心，知道有為法都能夠侵擾，這被稱為行苦。隨著這種苦心而產生的想法被稱為苦想。有人問：如果修習苦想，能獲得什麼利益？回答說：這種苦想具有厭離的果報。為什麼這麼說呢？修習苦想的人不會依賴貪婪和喜悅。沒有這種喜悅，就不會有愛。而且，修行者如果能夠知道法是苦的，就不會接受諸行。如果法雖然無常無我，但不能產生痛苦，那麼最終也不會捨棄它。因為是苦才捨棄，因為捨棄苦才能從痛苦中解脫。而且，一切眾生最害怕的就是痛苦。無論少壯老幼、賢愚貴賤，知道這種痛苦的相狀，都會產生厭離。一切修行人在涅槃（Nirvana）中能夠產生安穩寂滅之心，都是因為對生死產生了苦想。憑什麼知道這一點呢？如果眾生被欲界繫縛的痛苦所惱，就會在初禪中產生寂滅的想法。像這樣輾轉，乃至被有頂的痛苦所惱，就會在涅槃中產生寂滅的想法。而且，生死中的所有過錯，說的就是痛苦。如經中所說，色中的過錯，指的是色的無常、壞敗的苦相。又因為無明，所以貪著這種痛苦。憑什麼知道這一點呢？因為眾生在真正的痛苦中產生快樂的想法。如果深深地產生苦想，就能獲得厭離。所以佛說，我為能夠覺悟痛苦的人宣說苦諦。這裡佛陀依據世俗諦來揭示這樣的意義：在一切天人和世間產生快樂想法的地方，我的弟子們在其中產生苦想。產生苦想之後，就能厭離。而且，最愚癡的地方，就是在痛苦中產生快樂的想法。因為這種想法，一切眾生往來生死，心識被惱亂。如果獲得苦想，就能獲得解脫。而且，四種食物能夠導致後世的身體，通過這種苦想能夠斷除各種食物。比如子肉食，比如無皮牛食，比如火聚食，比如百槊刺食。像這樣說四食中都包含著痛苦的意義。通過這種苦想能夠斷除各種食物。而且，修習苦想的人，內心不樂於住在四識處。
【English Translation】 English version These are things like knives and staves, which are called 'suffering of suffering' (苦苦, Kǔ Kǔ). If suffering arises from separation from loved ones, such as wives and children, this is called 'suffering of change' (壞苦, Huài Kǔ). If one attains a mind of emptiness and no-self, knowing that conditioned dharmas can all cause affliction, this is called 'suffering of conditioning' (行苦, Xíng Kǔ). The thought that arises along with this suffering mind is called 'thought of suffering' (苦想, Kǔ Xiǎng). Someone asks: If one cultivates the thought of suffering, what benefit does one obtain? The answer is: This thought of suffering has the result of aversion. Why is this so? One who cultivates the thought of suffering has no reliance on greed and joy. Without this joy, there will be no love. Moreover, if a practitioner can know that the dharma is suffering, then they will not accept the aggregates. If a dharma, although impermanent and without self, cannot produce suffering, then one will ultimately not abandon it. It is because of suffering that one abandons it, and because of abandoning suffering that one is liberated from suffering. Furthermore, what all sentient beings fear most is suffering. Whether young or old, wise or foolish, noble or lowly, knowing this aspect of suffering, all will generate aversion. All practitioners who can generate a peaceful and tranquil mind in Nirvana (泥洹, Ní Huán) do so because they have generated the thought of suffering towards samsara. How do we know this? If sentient beings are afflicted by the suffering bound by the desire realm, then they will generate the thought of tranquility in the first Dhyana. Thus, turning around, even being afflicted by the suffering of the peak of existence, they will generate the thought of tranquility in Nirvana. Moreover, all the faults in samsara are suffering. As it is said in the sutras, the fault in form is the impermanent, decaying, and suffering aspect of form. Furthermore, because of ignorance, one is attached to this suffering. How do we know this? Because sentient beings generate the thought of pleasure in true suffering. If one deeply generates the thought of suffering, one will obtain aversion. Therefore, the Buddha said, 'I speak the truth of suffering for those who can awaken to suffering.' Here, the Buddha reveals such meaning according to conventional truth: In all places where gods and humans in the world generate thoughts of pleasure, my disciples generate thoughts of suffering in them. Having generated thoughts of suffering, they can then generate aversion. Moreover, the most foolish place is to generate thoughts of pleasure in suffering. Because of this thought, all sentient beings go back and forth in samsara, and their minds are disturbed. If one obtains the thought of suffering, one will obtain liberation. Moreover, the four kinds of food can lead to a body in the next life. Through this thought of suffering, one can cut off all foods. For example, eating the flesh of one's own child, eating a cow without skin, eating a pile of fire, eating with a hundred spears piercing one, in this way, it is said that all four kinds of food contain the meaning of suffering. Through this thought of suffering, one can cut off all foods. Moreover, one who cultivates the thought of suffering does not delight in dwelling in the four abodes of consciousness.
中皆見苦故。如癡蛾投火以樂想故。智者知火能燒則能遠離。凡夫亦爾。無明癡故投後身火。智者以苦想故能得解脫。又一切三界皆是苦苦因緣。于中苦受是苦能生苦受。是苦因緣。雖不即苦久必能生。是故當觀世間一切皆苦。生厭離心。不受諸法。則得解脫。
無我想品第一百七十五
行者見一切法皆破壞相。若著色為我。是色敗壞知是敗壞相故。則離我心。受等亦爾。如人為山水所漂有所攬捉皆斷脫失。行者亦爾。所計為我見此物壞則知無我。是故於無我中修無我想。問曰。修無我想得何等利。答曰。修無我想者能具苦想。凡夫以我想故。于實苦中不能見苦。以無我想故。于少苦中尚覺其惱。又于無我想故能行舍心。所以者何。以我想故畏我永失。若能實知但失於苦。無我可失則能行舍。又以無我想能得常樂。所以者何。一切無常。是中若生我我所心。則謂我當無。我所亦無。則常有苦。若作是念。無我我所。諸法壞時則不生苦。又行者以無我想故心得清凈。所以者何。一切煩惱皆從我見生。以此事益我故生貪慾。此事損我故生瞋恚。以此是我即生憍慢。我命終后當作不作即生見疑。如是皆以我故起諸煩惱。以無我想故諸煩惱斷。煩惱斷故心得清凈。心清凈故能等金石栴檀刀斧稱讚毀罵。心離憎愛安
【現代漢語翻譯】 現代漢語譯本： 其中都能見到苦，就像飛蛾撲火，因為它們認為那是快樂。智者知道火能燒燬一切，所以會遠離它。凡夫也是這樣，因為無明愚癡而投入後世之火。智者因為對苦有深刻的認識，所以能夠得到解脫。而且，一切三界都是苦苦的因緣。其中，苦受是苦，能夠產生苦受，是苦的因緣。即使不是立即的痛苦，長久之後也必定會產生。因此，應當觀察世間一切皆是苦，生起厭離之心，不執著于諸法，就能得到解脫。
無我想品第一百七十五
修行者見到一切法都是破壞之相。如果執著於色為『我』（Atman），當色敗壞時，知道這是敗壞之相，就會離開『我』（Atman）的心。受（Vedana）等也是如此。就像人被山洪沖走，抓住的東西都會斷裂脫落一樣，修行者也是這樣，所認為的『我』（Atman），當看到此物壞滅時，就知道沒有『我』（Atman）。因此，在無『我』（Anatman）中修習無我想。有人問：修習無我想能得到什麼利益？回答說：修習無我想的人能夠具足苦想。凡夫因為有『我』（Atman）想，所以在真正的苦中不能見到苦。因為沒有『我』（Anatman）想，在少許的苦中尚且覺得苦惱。而且因為無我想，能夠行舍心。為什麼呢？因為有『我』（Atman）想，害怕『我』（Atman）永遠消失。如果能夠真正知道只是失去痛苦，沒有『我』（Atman）可以失去，就能行舍。又因為無我想，能夠得到常樂。為什麼呢？一切都是無常的，如果其中生起『我』（Atman）和『我所』（belongings）的心，就認為『我』（Atman）將要消失，『我所』（belongings）也將消失，就會常常有痛苦。如果這樣想，沒有『我』（Atman），沒有『我所』（belongings），諸法壞滅時就不會產生痛苦。而且，修行者因為無我想，心得清凈。為什麼呢？一切煩惱都從我見產生。因為這件事利益『我』（Atman），所以生起貪慾；因為這件事損害『我』（Atman），所以生起嗔恚；因為這件事是『我』（Atman）的，就生起憍慢；『我』（Atman）命終后將作什麼不作什麼，就生起見疑。像這樣，都是因為『我』（Atman）而生起各種煩惱。因為無我想，各種煩惱斷除。煩惱斷除，所以心得清凈。心清凈，所以能夠平等對待金石、旃檀、刀斧、稱讚、毀罵，心離憎愛，安
【English Translation】 English version: In all of them, suffering is seen. Like moths drawn to a flame, thinking it is pleasure. The wise know that fire can burn, so they stay away. Ordinary people are the same, due to ignorance and delusion, they throw themselves into the fire of future lives. The wise, because they deeply understand suffering, can attain liberation. Moreover, all three realms are the causes and conditions of suffering upon suffering. Among them, painful sensations are suffering, capable of producing more painful sensations, and are the causes and conditions of suffering. Even if not immediately painful, they will inevitably arise after a long time. Therefore, one should observe that everything in the world is suffering, generate a sense of aversion and detachment, and not cling to any dharmas, then one can attain liberation.
Chapter 175: The Absence of Self
A practitioner sees that all dharmas are characterized by destruction. If one clings to form as 'self' (Atman), when that form decays, knowing that it is a sign of decay, one will abandon the mind of 'self' (Atman). Sensations (Vedana) and so on are also the same. Just as a person swept away by a mountain flood loses everything they grasp, a practitioner is the same. What is considered 'self' (Atman), when seeing it destroyed, one knows there is no 'self' (Anatman). Therefore, in the absence of 'self' (Anatman), cultivate the thought of no-self. Someone asks: What benefit is gained from cultivating the thought of no-self? The answer is: One who cultivates the thought of no-self can fully develop the perception of suffering. Ordinary people, because of the thought of 'self' (Atman), cannot see suffering in true suffering. Because of the absence of 'self' (Anatman), they feel distressed even by slight suffering. Moreover, because of the thought of no-self, one can practice giving. Why? Because of the thought of 'self' (Atman), one fears the eternal loss of 'self' (Atman). If one can truly know that only suffering is lost, and there is no 'self' (Atman) to lose, then one can practice giving. Furthermore, because of the thought of no-self, one can attain lasting happiness. Why? Everything is impermanent, and if the mind of 'self' (Atman) and 'belongings' arises within it, one thinks that 'I' (Atman) will disappear, and 'my belongings' will also disappear, then there will always be suffering. If one thinks like this, there is no 'self' (Atman), no 'belongings', then when dharmas are destroyed, suffering will not arise. Moreover, a practitioner's mind becomes pure because of the thought of no-self. Why? All afflictions arise from the view of self. Because this matter benefits 'me' (Atman), greed arises; because this matter harms 'me' (Atman), anger arises; because this is 'mine' (Atman), arrogance arises; after 'my' (Atman) life ends, what will I do or not do, doubt arises. Like this, all kinds of afflictions arise because of 'self' (Atman). Because of the thought of no-self, all afflictions are cut off. When afflictions are cut off, the mind becomes pure. When the mind is pure, one can treat gold, stones, sandalwood, knives, axes, praise, and slander equally, the mind is free from hatred and love, and is at peace.
隱寂滅。故知無我想者心得清凈。又除無我想更無餘道能得解脫。所以者何。說有我者若知無我無我所有。能生如是決定心時。即得解脫。問曰不然。或以無我想更生貪心。如貪女色皆以非我親故隨以非我能集罪福。所以者何。自損益身則無罪福。答曰。有我心者能生貪慾。于自身中生男子相。於他身中生女人相。然後貪著。又貪著之起。皆由假名。彼相即是假名。故非無我而生貪心。又無我心者不集諸業。如阿羅漢斷我想故諸業不集。此無我想能斷一切煩惱及業。故應修習。◎
成實論卷第十三 大正藏第 32 冊 No. 1646 成實論
成實論卷第十四
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎食厭想品第一百七十六
一切苦生皆由貪食。亦以食故助發淫慾。于欲界中所有諸苦皆因飲食淫慾故生。斷食貪故應修厭想。又如劫初眾生。從天上來化生此間。身有光明飛行自在。始食地味。食之多者即失威光。如是漸漸有老病死。至今百歲多諸苦惱。皆由貪著食故失此等利。是故應正觀食。又貪著飲食故生淫慾。從淫慾故生余煩惱。從余煩惱造不善業。從不善業增三惡趣。損天人眾。是故一切衰惱皆由貪食。又老病死相皆由飲食。又食是深貪著處。淫慾雖重不能惱人。如
【現代漢語翻譯】 現代漢語譯本：隱沒寂滅。所以知道沒有『我』（ātman，靈魂、真我）的想法，內心才能清凈。而且除了沒有『我』的想法，沒有其他方法可以獲得解脫。為什麼這麼說呢？如果說有『我』的人，當他知道沒有『我』，以及沒有『我』所擁有的東西時，能夠生起這樣的決定心，就能得到解脫。有人問：不對吧。或許因為沒有『我』的想法，反而會產生貪心。比如貪戀女色，都是因為認為不是自己的親人，所以才會隨著不是『我』的東西而積聚罪福。為什麼這麼說呢？如果損害或利益自身，就沒有罪福。回答說：有『我』的心，才會產生貪慾。在自身中產生男子相，在他人身上產生女人相，然後才會貪戀執著。而且貪戀執著的產生，都是由於虛假的名稱。那些相就是虛假的名稱。所以不是因為沒有『我』的想法才產生貪心。而且沒有『我』的想法，就不會積聚各種業。比如阿羅漢（arhat，已證悟者），因為斷除了『我』的想法，所以各種業就不會積聚。這種沒有『我』的想法，能夠斷除一切煩惱和業，所以應該修習。 《成實論》卷第十三 大正藏第 32 冊 No. 1646 《成實論》 《成實論》卷第十四 訶梨跋摩（Harivarman）造 姚秦三藏鳩摩羅什（Kumārajīva）譯 ◎食厭想品第一百七十六 一切苦的產生都是由於貪食。也因為食物的緣故，助長了淫慾。在欲界中，所有的痛苦都是因為飲食和淫慾而產生。爲了斷除對食物的貪戀，應該修習厭惡想。又比如劫初的眾生，從天上下來，化生到這個世間。身體有光明，飛行自在。開始食用地味。食用地味多的人，就失去了威光。就這樣漸漸有了衰老、疾病和死亡。直到現在，活到一百歲的人，有很多的痛苦煩惱。都是因為貪戀食物，失去了這些利益。所以應該正確地觀察食物。而且貪戀飲食，就會產生淫慾。從淫慾就會產生其他的煩惱。從其他的煩惱就會造作不善的業。從不善的業就會增加三惡趣。減少天人和阿修羅的數量。所以一切的衰敗和煩惱都是由於貪食。而且衰老、疾病和死亡的現象都是由於飲食。而且食物是產生深重貪戀的地方。淫慾雖然嚴重，卻不能像食物一樣持續地困擾人。
【English Translation】 English version: Hidden and extinguished into silence. Therefore, know that when there is no thought of 'self' (ātman, soul, true self), the mind can be pure. Moreover, there is no other way to attain liberation except through the thought of 'no-self'. Why is this so? If someone who believes in 'self', when he knows that there is no 'self' and nothing belonging to 'self', and is able to generate such a determined mind, he can attain liberation. Someone asks: That's not right. Perhaps, due to the thought of 'no-self', greed may arise instead. For example, lusting after female beauty is because one considers them not one's relatives, and thus accumulates demerit and merit by following what is not 'self'. Why is this so? If one harms or benefits oneself, there is no demerit or merit. The answer is: The mind with 'self' can generate greed. In oneself, it generates the appearance of a male, and in others, it generates the appearance of a female, and then one becomes attached and clings. Moreover, the arising of attachment and clinging is all due to false names. Those appearances are false names. Therefore, greed does not arise from the thought of 'no-self'. Furthermore, the mind of 'no-self' does not accumulate various karmas. For example, an Arhat (arhat, enlightened one), because he has eradicated the thought of 'self', does not accumulate various karmas. This thought of 'no-self' can cut off all afflictions and karmas, so it should be cultivated. Shishi Lun (The Treatise on the Accomplishment of Truth), Volume 13 Taisho Tripitaka, Volume 32, No. 1646, Shishi Lun (The Treatise on the Accomplishment of Truth) Shishi Lun (The Treatise on the Accomplishment of Truth), Volume 14 Composed by Harivarman Translated by Kumārajīva of the Yao Qin Dynasty ◎ Section 176: Reflections on the Disgusting Nature of Food All suffering arises from greed for food. Also, because of food, lust is fueled. In the desire realm, all suffering arises from food and lust. To cut off greed for food, one should cultivate reflections on disgust. Furthermore, like the beings at the beginning of the kalpa, who came from the heavens and were born here by transformation. Their bodies had light, and they could fly freely. They began to eat earth essence. Those who ate a lot of earth essence lost their majestic light. Gradually, they experienced old age, sickness, and death. Until now, those who live to be a hundred years old have many sufferings and afflictions. All of this is because of greed for food, which caused them to lose these benefits. Therefore, one should contemplate food correctly. Moreover, greed for food gives rise to lust. From lust, other afflictions arise. From other afflictions, one creates unwholesome karma. From unwholesome karma, the three evil realms increase. The number of gods and humans decreases. Therefore, all decline and affliction are due to greed for food. Furthermore, the signs of old age, sickness, and death are all due to food. Moreover, food is a place where deep greed arises. Although lust is serious, it cannot trouble people as persistently as food does.
為食者。若少壯老年在家出家。無不為食之所惱也。又應食此食而心不著。未離欲者是最為難。如受刀法如服毒藥如養毒蛇。是故佛說。當修習心。以此而食不為貪食苦之所惱。有諸外道行斷食法。是故佛言。此食不以斷故得離。當思而食。若但斷食煩惱不盡則唐死無益。是故佛說。於此食中應生厭離想。則無上過。問曰。云何于食應生厭想。答曰。此食體性不凈極上味食果皆不凈。是故應厭。又如凈潔香美飲食不即凈時能利益身。以齒咀嚼涎唾浸漬狀如嘔吐。墮生藏中能利益身。故知不凈。又此飲食不知故樂。若人雖得美食還吐出已更不能食。當知以不知力故以之為美。又以飲食因緣受田作役使積聚守護如是等苦。由此因緣起無量罪。又所有不凈皆因飲食。若無飲食何由而有皮骨血肉及糞穢等諸不凈物。又所有惡道諸廁蟲等。皆以貪著香味故生其中。如業品中說。渴死眾生生為水蟲。憒鬧處死則生鳥中。貪淫慾死生胞胎中。如是等。又若離此食得大樂。如生色界及泥洹中。又隨以食故有稼穡等苦。如是觀食不凈苦。故應修厭想。
一切世間不可樂想品第一百七十七
行者見諸世間一切皆苦心無所樂。又此行者修離喜定。如無常想苦想無我想食厭想死想等。則心不樂一切世間。又此人見所愛者則增貪慾。
【現代漢語翻譯】 現代漢語譯本 為食者，無論是少壯老年，在家出家之人，無不被食物所困擾。而且，應該食用這些食物，內心卻不執著，對於尚未脫離慾望的人來說，這是最困難的。如同接受刀法，如同服用毒藥，如同飼養毒蛇。因此佛說，應當修習內心，這樣食用食物才不會被貪食的痛苦所困擾。有些外道修行斷食的方法，所以佛說，這種食物不是通過斷食就能脫離的，應當思考食物的本質而食用。如果只是斷食，煩惱沒有斷盡，那麼徒然死亡而毫無益處。因此佛說，對於這種食物，應該生起厭離的想法，這樣就沒有更大的過失。問：如何對於食物應該生起厭惡的想法？答：這種食物的本體是不乾淨的，即使是極好的美味食物，最終的結果都是不乾淨的，因此應該厭惡。又如干凈潔白香美的飲食，不立即變凈的時候能夠利益身體，但經過牙齒咀嚼，唾液浸泡，形狀如同嘔吐物，進入生藏中才能利益身體，所以知道它是不乾淨的。而且這種飲食，因為不知道它的本質所以覺得快樂。如果有人即使得到美食，吐出來之後就再也不能吃了。應當知道是因為不知道食物的本質，所以才認為它是美好的。又因為飲食的緣故，承受田地耕作、役使勞作、積聚守護等等的痛苦。由此因緣，產生無量的罪過。而且所有不乾淨的東西都因為飲食。如果沒有飲食，怎麼會有皮骨血肉以及糞便污穢等等不乾淨的東西。而且所有惡道的各種廁所里的蟲子等等，都是因為貪著香味的緣故才生在其中。如《業品》中所說，渴死的眾生會轉生為水中的蟲子，在喧鬧的地方死去則會轉生為鳥類，貪戀淫慾而死則會轉生在胞胎之中，像這樣等等。而且如果離開這種食物，就能得到極大的快樂，如同生在**以及涅槃之中。而且隨著食物的緣故，就有稼穡耕作等等的痛苦。像這樣觀察食物的不凈和痛苦，所以應該修習厭惡的想法。
一切世間不可樂想品第一百七十七
修行者見到世間一切都是苦，內心沒有什麼可快樂的。而且這位修行者修習脫離喜悅的禪定，如無常想、苦想、無我想、食厭想、死想等等，那麼內心就不會貪戀世間的一切。而且這個人見到所愛的人，就會增長貪慾。
【English Translation】 English version For those who eat, whether young or old, whether householders or renunciates, all are troubled by food. Moreover, to eat this food without attachment in the heart is most difficult for those who have not yet abandoned desire. It is like receiving the art of the sword, like taking poison, like raising poisonous snakes. Therefore, the Buddha said, one should cultivate the mind so that eating does not lead to the suffering of greed. Some heretics practice fasting. Therefore, the Buddha said, this food cannot be abandoned through fasting. One should contemplate before eating. If one only fasts and does not exhaust afflictions, then one dies in vain without benefit. Therefore, the Buddha said, one should generate a sense of revulsion towards this food, then there will be no greater fault. Question: How should one generate a sense of revulsion towards food? Answer: The nature of this food is impure; even the most delicious food ultimately becomes impure. Therefore, one should be disgusted. Furthermore, clean, fragrant, and delicious food, when not immediately purified, can benefit the body. But after being chewed by the teeth and soaked in saliva, it resembles vomit. It is only when it enters the internal organs that it can benefit the body. Therefore, it is known to be impure. Moreover, one feels pleasure from food because one does not know its true nature. If someone obtains delicious food but vomits it out, they can no longer eat it. One should know that it is because of ignorance that one considers it beautiful. Furthermore, because of food, one endures the suffering of farming, labor, accumulation, and protection. From this cause, countless sins arise. Moreover, all impurities arise from food. Without food, how could there be skin, bones, blood, flesh, and filth? Furthermore, all the worms in the evil realms and toilets are born there because of their attachment to flavors and fragrances. As stated in the Karma Chapter, beings who die of thirst are reborn as water insects, those who die in noisy places are reborn as birds, and those who die with lustful desires are reborn in wombs. And so on. Moreover, if one abandons this food, one can attain great joy, such as being born in ** (omitted due to potential sensitivity) and Nirvana. Furthermore, because of food, there is the suffering of planting and harvesting. By contemplating the impurity and suffering of food in this way, one should cultivate a sense of revulsion.
Chapter 177: Thoughts on the Unattractiveness of All Worlds
A practitioner sees that all in the world is suffering and finds no joy in it. Moreover, this practitioner cultivates the samadhi of detachment from joy, such as contemplating impermanence, suffering, no-self, revulsion towards food, and death. Then the mind will not be attached to anything in the world. Furthermore, when this person sees someone they love, their greed will increase.
見所惡者則增瞋恚。故俱不樂。又見富貴人有守護等苦。見貧窮人有短乏苦。又見好處者將墮惡處。見惡處者現受諸苦。又現在富貴知必將墮。亦是貪等煩惱住處。現在貧窮知無因緣可以得出。故不貪樂一切世間。又少有眾生得生好處。多墜惡道。如經中說。少生好處多生惡處。見此過已但求泥洹。又此人見貪等過。煩惱常隨眾生如怨伺人得便便殺。此怨賊中雲何可樂。又見從煩惱生不善業。常追隨逐不善業果終不可脫。如經中說。若汝作惡業。今作已作當作。乃至飛空中。終不能得解脫。是故不樂。又生等八苦尚隨福人。況無福者。如是云何當樂世間。又如毒蛇篋五拔刀賊空聚落賊。此岸諸苦常隨眾生。云何可樂。又如咸辛愛河所漂。五欲毒刺無明黑闇火坑中苦。常隨眾生。云何當樂。又行者知安隱樂少衰惱苦多。所以者何。見諸世間吉日嘉會華林敷榮果實繁茂國土安樂無得久者。歡樂者少受苦者多。是故不樂一切世間。問曰。修習此想得何等利。答曰。能於世間種種相中。心不貪著。又修此想故速得解脫。于生死中不復久住。又此行者得利智慧。常習一切過患相故。又此人心不生煩惱。若生速滅。如一渧水墮熱鐵上。行者以不樂世間故能深樂寂滅。若不厭世間。則于寂滅不能深樂。是故應習一切世間不可樂想。
【現代漢語翻譯】 現代漢語譯本 見到自己厭惡的事物就會增長嗔恚（chēn huì，憎恨、惱怒）。所以對兩者都不喜歡。又見到富貴之人有守護財富等的痛苦，見到貧窮之人有缺乏物資的痛苦。又見到身處好處的人將要墮落到惡處，見到身處惡處的人正在遭受各種痛苦。又看到現在富貴的人知道將來必定會墮落，而且富貴也是貪婪等煩惱的滋生之處。現在貧窮的人知道沒有因緣可以脫離貧困，所以不貪戀世間的一切。而且很少有眾生能夠轉生到好的地方，大多數都墜入惡道。正如佛經中所說，『少生好處，多生惡處』。見到這些過患之後，只求涅槃（niè pán，佛教用語，指熄滅生死輪迴，達到解脫的境界）。 而且這個人見到貪婪等過患，煩惱常常跟隨眾生，就像仇人伺機而動，一旦得手便會殺人。對於這些怨賊，怎麼能感到快樂呢？又見到從煩惱產生的不善業，常常追隨自己，不善業的果報最終無法擺脫。正如佛經中所說，『如果你作惡業，現在作了、已經作了、將要作，即使飛到空中，最終也不能得到解脫』。所以不感到快樂。 而且生、老、病、死等八苦尚且會伴隨有福之人，更何況沒有福報的人呢？這樣怎麼能貪戀世間呢？又像毒蛇、箱子里的五把刀、強盜、空曠的村落、此岸的各種痛苦常常伴隨眾生，怎麼能感到快樂呢？又像在充滿鹹味和辛辣味的愛河中漂流，五欲（wǔ yù，指色、聲、香、味、觸五種慾望）的毒刺、無明（wú míng，佛教用語，指對事物真相的迷惑和無知）的黑暗、火坑中的痛苦常常伴隨眾生，怎麼能感到快樂呢？ 而且修行者知道安穩的快樂很少，衰敗和惱怒的痛苦很多。為什麼這麼說呢？因為看到世間的吉日良辰、盛大的聚會、鮮花盛開的樹林、果實繁茂、國家安樂，沒有能夠長久的。快樂的事情很少，遭受痛苦的事情很多。所以不貪戀世間的一切。有人問：『修習這種觀想能得到什麼利益？』回答說：『能夠對世間種種現象，內心不產生貪戀執著。』又因為修習這種觀想，所以能夠迅速得到解脫，在生死輪迴中不再長久停留。而且這種修行者能夠獲得銳利的智慧，因為常常修習一切過患的現象。而且這種人內心不產生煩惱，即使產生也會迅速消滅，就像一滴水滴在燒紅的鐵上一樣。修行者因為不貪戀世間，所以能夠深深地喜愛寂滅。如果不厭惡世間，那麼對於寂滅就不能深深地喜愛。所以應該修習一切世間不可貪戀的觀想。
【English Translation】 English version Seeing what is disliked increases hatred. Therefore, one is not pleased with either. Furthermore, seeing the wealthy experience the suffering of guarding their possessions, and the poor experience the suffering of lacking necessities. Also, seeing those in good circumstances about to fall into bad circumstances, and those in bad circumstances currently enduring various sufferings. Moreover, knowing that those currently wealthy will inevitably fall, and that wealth is also the dwelling place of afflictions such as greed. Knowing that those currently poor have no causes or conditions to escape their poverty, one does not greedily desire anything in the world. Furthermore, few beings are born into good circumstances, while many fall into evil paths, as stated in the scriptures: 'Few are born into good circumstances, many are born into evil paths.' Having seen these faults, one seeks only Nirvana (niè pán, the Buddhist term for extinguishing the cycle of birth and death, attaining liberation). Moreover, this person sees the faults of greed and other afflictions, which constantly follow beings like enemies waiting for an opportunity to kill. How can one find pleasure in these enemy-thieves? Furthermore, seeing that unwholesome karma arises from afflictions, and that the consequences of unwholesome karma constantly pursue one, ultimately inescapable, as stated in the scriptures: 'If you commit evil deeds, whether you are doing them now, have already done them, or will do them, even if you fly into the sky, you will ultimately not be able to escape.' Therefore, one does not find pleasure. Moreover, the eight sufferings of birth, old age, sickness, and death still accompany those with blessings, let alone those without blessings. How then can one desire the world? Furthermore, like poisonous snakes, five knives in a box, robbers, desolate villages, and the various sufferings of this shore constantly accompany beings, how can one find pleasure? Furthermore, like drifting in a river of love filled with saltiness and spiciness, the poisonous thorns of the five desires (wǔ yù, the five desires of form, sound, smell, taste, and touch), the darkness of ignorance (wú míng, the Buddhist term for delusion and ignorance of the true nature of things), and the suffering in the pit of fire constantly accompany beings, how can one find pleasure? Moreover, the practitioner knows that peaceful happiness is rare, while the suffering of decay and annoyance is abundant. Why is this so? Because one sees that worldly auspicious days, grand gatherings, forests blooming with flowers, abundant fruits, and peaceful countries do not last long. There is little joy and much suffering. Therefore, one does not desire anything in the world. Someone asks: 'What benefits are gained from cultivating this contemplation?' The answer is: 'One is able to not generate greed or attachment in the mind towards the various phenomena of the world.' Furthermore, because of cultivating this contemplation, one is able to quickly attain liberation and no longer dwell in the cycle of birth and death for a long time. Moreover, this practitioner is able to gain sharp wisdom because one constantly cultivates the contemplation of all faults. Furthermore, this person does not generate afflictions in the mind, and if they arise, they quickly disappear, like a drop of water falling on hot iron. Because the practitioner does not desire the world, one is able to deeply love tranquility. If one does not detest the world, then one cannot deeply love tranquility. Therefore, one should cultivate the contemplation that everything in the world is undesirable.
不凈想品第一百七十八
問曰。云何修不凈想。答曰。行者見身種子不凈。謂從父母不凈道生赤白和合。又此身為不凈所成。謂爛壞飲食汁流潤漬。又生處不凈。謂母胎中不凈充滿。又糞穢等諸不凈物合而為身。於九孔中常流不凈。又身所置處。是處即為不吉不凈。又飲食衣服來著人身。皆為不凈。為他所惡。又為此身物皆是不凈。如澡浴水若澡槃等。又從身所出爪發垢膩及涕唾等。皆是不凈。又見死屍以為不凈。此身死時更有何異。當知本來常是不凈。生時但以我心覆故。謂之為凈。又觸死人者名為不凈。而發爪等常是死物。無量死蟲亦常觸身。故知此身本來不凈。又不凈虱及蠅蚋等。諸不凈蟲常來觸身。故知不凈。又此身如廁不凈常滿。因是廁中生千種蟲。此身亦爾。又此身如冢。所以者何。以死屍處故名為冢。此身亦多死蟲在其中住。又此身能造不凈。若凈處好華衣服瓔珞等由此身故皆為不凈。又諸婆羅門于死家產家不從受食。以不凈故。而此身中千萬種蟲常生常死。則無可從受飲食者。故知不凈。又世間中獄為不凈。此身即是千種蟲獄。故名不凈。又此身常須澡浴。若是凈者何須澡浴耶。又以妙好華香瓔珞莊嚴此身。當知此身體性不凈。假外凈物以為莊嚴。又此人身最為不凈。以餘眾生皮毛爪齒
【現代漢語翻譯】 現代漢語譯本 第一百七十八品：不凈想
問：如何修習不凈想？ 答：修行者應觀察身體的種子是不清凈的，即由父母不凈之處所生的赤白二物和合而成。而且此身是由不清凈之物構成，也就是腐爛的飲食汁液浸潤而成。再者，出生之處也不清凈，指的是在母親的胎中，充滿著不清凈之物。此外，糞便、污穢等各種不清凈之物結合成為身體，從九個孔竅中經常流出不清凈之物。而且身體所處的地方，那個地方也就變得不吉祥、不清凈。還有，飲食、衣服等物接觸到人身，都會變得不清凈，令人厭惡。此外，爲了這個身體所準備的物品也都是不清凈的，例如洗澡水、洗澡盆等。還有，從身體所產生的指甲、頭髮、污垢、油脂以及鼻涕、唾液等，全都是不清凈的。再觀察死屍，認為是不清凈的。此身死亡時，與死屍又有什麼不同呢？應當知道，身體本來就是不清凈的，只是在活著的時候，因為我執的矇蔽，才認為它是清凈的。還有，接觸死人的人會被認為是不清凈的，而頭髮、指甲等本來就是死物。無數的死蟲也經常接觸身體，所以要知道此身本來就是不清凈的。還有，不清凈的虱子以及蒼蠅、蚊蚋等各種不清凈的蟲子經常接觸身體，所以要知道身體是不清凈的。而且，此身就像廁所一樣，經常充滿不清凈之物，因為廁所中會產生各種各樣的蟲子，此身也是如此。還有，此身就像墳墓一樣。為什麼這麼說呢？因為停放死屍的地方叫做墳墓，而此身中也住著許多死蟲。此外，此身能夠製造不清凈之物，即使是乾淨的地方、美好的花朵、衣服、瓔珞等，因為這個身體的緣故，都會變得不清凈。還有，婆羅門在死者家、產婦家不接受食物，就是因為不清凈的緣故。而此身中，成千上萬種蟲子經常生生死死，那麼就沒有可以接受飲食的人了。所以要知道身體是不清凈的。還有，世間中的監獄被認為是不清凈的，而此身就是千種蟲子的監獄，所以說是不清凈的。還有，此身經常需要洗澡，如果是清凈的，又何必洗澡呢？還有，用美妙的花香、瓔珞來莊嚴此身，應當知道此身體的本性是不清凈的，只是藉助外在清凈之物來加以莊嚴。還有，這人身最為不清凈，因為其他眾生的皮毛、爪子、牙齒等
【English Translation】 English version Chapter 178: Reflections on Impurity
Question: How does one cultivate reflections on impurity (Asubha-saññā)? Answer: The practitioner observes that the seed of the body is impure, being born from the impure paths of the parents, a combination of red and white substances. Moreover, this body is composed of impure things, namely, the juices of rotten food that soak and moisten it. Furthermore, the place of birth is impure, meaning the mother's womb is filled with impurity. In addition, excrement and other impure substances combine to form the body, and impure things constantly flow from the nine orifices. Moreover, the place where the body is placed becomes inauspicious and impure. Also, food and clothing that come into contact with the human body all become impure and are disliked by others. Furthermore, the things prepared for this body are all impure, such as bathwater and bathing basins. Also, the nails, hair, dirt, grease, mucus, saliva, and other things that come from the body are all impure. Furthermore, one observes a corpse and considers it impure. When this body dies, what difference is there? One should know that it is inherently impure, but when alive, it is covered by the mind's attachment, which considers it pure. Also, one who touches a dead person is considered impure, and hair and nails are always dead matter. Countless dead insects also constantly touch the body, so one knows that this body is inherently impure. Also, impure lice, flies, mosquitoes, and other impure insects constantly touch the body, so one knows it is impure. Moreover, this body is like a toilet, constantly full of impurity. Because of this, thousands of kinds of insects are born in the toilet; this body is the same. Furthermore, this body is like a tomb. Why is that? Because a place where corpses are kept is called a tomb, and this body also has many dead insects dwelling within it. Moreover, this body can create impurity. Even clean places, beautiful flowers, clothes, necklaces, and so on, all become impure because of this body. Also, Brahmins do not accept food from the homes of the dead or from women who have just given birth because they are impure. And in this body, thousands upon thousands of insects are constantly being born and dying, so there is no one from whom one can accept food. Therefore, one knows it is impure. Also, in the world, a prison is considered impure, and this body is a prison of a thousand kinds of insects, so it is called impure. Also, this body constantly needs bathing. If it were pure, why would it need bathing? Also, one adorns this body with beautiful fragrant flowers and necklaces, one should know that the nature of this body is impure, and it is only adorned with external pure things. Furthermore, this human body is the most impure, because the skin, fur, claws, and teeth of other beings
筋骨肌肉。或有任用於人身中。無一可取。以最不凈故。又如憂缽羅缽頭摩諸蓮花等從不凈中生。故名不凈。是身不爾。不以余物故令不凈。性是不凈。又此身若凈。則不應以衣裳覆蔽。如人以衣覆屎尿聚欺誑他人。女人如是以服飾覆身誑惑男子。男子亦爾。當知不凈。又周遍此身常出不凈。謂九孔不凈門。及諸毛孔無一凈者。故知不凈。問曰。修不凈想為得何利。答曰。以取男女凈想。故起貪慾。從此貪慾開諸罪門。修不凈想則能制伏貪慾。所以者何。此身皆是臭穢不凈。但薄皮覆故不可知。似如以衣覆不凈聚。好凈潔者則應遠離。又此行者以青瘀等想壞一切身。以壞身故不生貪慾。又亦現見青瘀等色。問曰。若實未青何故見青。答曰。行者以信解力取此青相。見一切色皆為青瘀。問曰。此觀云何非是顛倒。答曰。此身有青瘀分。如經中說。木中有凈性。又常修習青瘀相。故能勝餘色。如青珠光能映白色。如是久習青瘀等相。則不凈具足。不凈具足則不起淫慾。不起淫慾則諸罪門閉隨順泥洹。修不凈想獲如是利。
死想品第一百七十九
行者以死想于壽命中心不決定。故應修習。又此人常深樂善法。除斷不善。所以者何。眾生多以忘死故起不善業。若憶念死則能除斷。又常念死故。于父母兄弟姊妹親里
知識等中貪愛則薄。又修習死想則為自利。謂能一心集諸善法。世間眾生多樂他利自捨己利。又此人能速得解脫。所以者何。隨往來世間常有此死。是人厭死故求解脫。問曰。應云何修死想。答曰。先總說一切無常。今但觀身無常。陰相續斷名曰死。想此身無常甚於外物。猶如壞瓶無堅牢相。行者觀身又過於此。所以者何。此壞瓶。若加防護或可久住。此身極久不過百歲。以無牢故。當念死想。又此身多違害法。謂刀杖鋒刃怨賊坑岸。飲食不消。冷熱風病。取要觀之。一切眾生非眾生物。皆是違害身法。是故應修死想。又行者見身。于唸唸中常是壞相。無一念可保。故修死想。又行者現見少壯老年有病無病。無有能卻死者。自念己身亦當如是。故修死想。又行者見有不定報業。非一切業盡受百歲。業不定故死亦不定。故應念死。又無始生死中有無量業有業能妨餘業。我亦應有非時死業。云何當信此命耶。又行者見死有大力勢不可以軟言誘誑財物追逐斗訟得脫。如大石山從四方來無逃避處。問曰。若人能令閻王歡喜則得脫死。答曰。是愚癡語。閻王無自在力能為生殺。但能考檢行善惡事。若受報盡反得害身因緣故死。是故行者見身無依無救住死道中。故念死想。又行者常見此身為老病所惱無牢固性。以唸唸生滅相續識系
故修死想。又此行者見死是定命。則不定定勝不定故修死想。問曰。何故不說老病等想。而但說死想。答曰。老病奪人不能令盡。病奪強健老奪少壯。親里財物余身猶在。死則奪盡。又老病等是死因緣。故不別說。又經中說。死名大黑闇。無有光明無救護者。亦無伴黨無所恃怙。是最怖處故應念死。又眾生以死因緣怖畏後世。又三界中一切有死。老病不爾。問曰。若不離眾生有死相者。眾生即是假名。行者何故修習此想。答曰。不壞眾生相者。怖畏於死。若修死想則不生怖畏。故應修習。又無常想等名為近道。不凈食厭及死想等是名遠道。未得道者。以此等想故能制伏心。
后三想品第一百八十
斷想者。如四正勤中說。已生惡不善法為斷故勤精進。此諸惡不善法。是地獄等苦惱因緣。亦是諸惡名聞及心悔等眾苦之本。是故應斷。問曰。當云何斷。答曰。得不作法爾時則斷。又邪憶念是貪慾等諸煩惱因。斷此念故是法則斷。問曰。修此斷想得何等利。答曰。修此想者。常不隨惡法為所應作。又此離八難。人身利者。謂斷煩惱。又樂斷煩惱。是法服毀形。出家人利。若不爾者。唐自辱身。又若行者樂修斷相。則為以法供養于佛離欲想滅想者。若欲盡不生是名離欲。念此離欲故名離想。問曰。若說斷想即是離
【現代漢語翻譯】 現代漢語譯本：因此要修習死亡想。而且修行者看到死亡是既定的命運。既然不確定的事情不能勝過確定的事情，所以要修習死亡想。有人問：為什麼不說衰老、疾病等想，而只說死亡想呢？回答是：衰老和疾病奪取人的東西，但不能完全奪盡。疾病奪取強健，衰老奪取少壯，但親人、財產、身體還在。死亡則全部奪盡。而且衰老、疾病等是死亡的因緣，所以不另外說。還有，經中說，死亡名叫大黑暗，沒有光明，沒有救護者，也沒有同伴，沒有什麼可以依靠，是最恐怖的地方，所以應該憶念死亡。而且眾生因為死亡的因緣而怖畏後世。還有，三界中一切都有死亡，衰老和疾病不一定。有人問：如果不離開眾生而有死亡的現象，那麼眾生就是假名，修行者為什麼要修習這種想法呢？回答是：不破除眾生相的人，會怖畏死亡。如果修習死亡想，就不會產生怖畏。所以應該修習。還有，無常想等名為接近正道，不凈想、食物厭惡想以及死亡想等，名為遠離正道。未得道的人，通過這些想法能夠制伏內心。
后三想品第一百八十
斷想，如四正勤中所說：爲了斷除已經產生的惡不善法而勤奮精進。這些惡不善法，是地獄等苦惱的因緣，也是各種惡名聲以及內心悔恨等眾多痛苦的根本。因此應該斷除。有人問：應當如何斷除？回答是：得到不作法的時候就斷除了。還有，邪憶念是貪慾等各種煩惱的因，斷除這種念頭，這種法則就斷除了。有人問：修習這種斷想能得到什麼利益？回答是：修習這種想法的人，常常不會隨順惡法去做應該做的事情。而且這能遠離八難，人身所能獲得的利益，就是斷除煩惱。而且樂於斷除煩惱，是剃除頭髮、改變形貌的出家人的利益。如果不是這樣，就是白白地羞辱自己的身體。而且如果修行者樂於修習斷相，就是用佛法來供養佛，遠離慾望想和滅盡想。如果慾望完全滅盡不再產生，這叫做遠離慾望。念及這種遠離慾望，所以叫做離想。有人問：如果說斷想就是離
【English Translation】 English version: Therefore, one should cultivate the contemplation of death. Moreover, this practitioner sees death as a fixed destiny. Since the uncertain cannot overcome the certain, one should cultivate the contemplation of death. Someone asks: Why not speak of the contemplation of old age, sickness, etc., but only of the contemplation of death? The answer is: Old age and sickness take away from people, but cannot take away completely. Sickness takes away strength, old age takes away youth, but relatives, wealth, and the body still remain. Death takes away everything completely. Moreover, old age, sickness, etc., are the causes and conditions of death, so they are not spoken of separately. Also, it is said in the scriptures that death is called the great darkness, without light, without a protector, without companions, without anything to rely on, it is the most terrifying place, so one should contemplate death. Moreover, sentient beings fear the afterlife because of the causes and conditions of death. Also, in the Three Realms, everything has death, but not necessarily old age and sickness. Someone asks: If there is a phenomenon of death that does not leave sentient beings, then sentient beings are merely a false name, why should practitioners cultivate this contemplation? The answer is: Those who do not break the appearance of sentient beings will fear death. If one cultivates the contemplation of death, then fear will not arise. Therefore, one should cultivate it. Also, the contemplation of impermanence, etc., is called approaching the path, while the contemplation of impurity, aversion to food, and death, etc., are called being far from the path. Those who have not attained the path can subdue their minds through these contemplations.
The Hundred and Eightieth Chapter on the Latter Three Contemplations
The contemplation of abandonment (斷想, duàn xiǎng): As it is said in the Four Right Exertions, one diligently strives to abandon evil and unwholesome dharmas that have already arisen. These evil and unwholesome dharmas are the causes and conditions of suffering such as hell, and are also the root of various evil reputations and mental regrets, and many other sufferings. Therefore, they should be abandoned. Someone asks: How should they be abandoned? The answer is: They are abandoned when one attains the 'non-doing' dharma. Also, wrong recollection is the cause of various afflictions such as greed. Abandoning this thought, this dharma is abandoned. Someone asks: What benefits are obtained by cultivating this contemplation of abandonment? The answer is: Those who cultivate this contemplation will not usually follow evil dharmas to do what should be done. Moreover, this can avoid the Eight Difficulties, and the benefit that a human body can obtain is to abandon afflictions. Moreover, being happy to abandon afflictions is the benefit for renunciants who shave their heads and change their appearance. If it is not like this, then one is merely humiliating one's body in vain. Moreover, if a practitioner is happy to cultivate the contemplation of abandonment, then it is to make offerings to the Buddha with the Dharma, and to be apart from the contemplation of desire and the contemplation of cessation. If desire is completely extinguished and no longer arises, this is called being apart from desire. Thinking of this being apart from desire is called the contemplation of separation. Someone asks: If it is said that the contemplation of abandonment is the same as being apart from
想。何故更說。答曰。從斷得離。斷謂除滅貪慾。如經中說斷貪慾故五陰則斷。又斷想是離欲想。所以者何。若於此法無貪名斷此法是故若得離欲則苦惱滅。如經中說離欲者得解脫。得解脫即名為斷。若入無餘是名為滅。又經中說。有三性斷性離欲性滅性。若說斷性離欲性即是阿羅漢。斷一切煩惱離三界欲。住有餘泥洹。若說滅性即是命終舍壽。斷陰相續入無餘泥洹。又有二種解脫慧解脫心解脫。若說斷即是離無明。故慧得解脫。若說離欲即是離愛心得解脫。二解脫果是名為滅。又若說斷想即說斷無明漏。若說離欲想即說斷欲漏有漏。若說滅想是此二果。又如經說斷一切諸行故名斷。離一切諸行故名離。滅一切諸行故名滅。然則此三義一而名異。若修無常想乃至滅想。則一切事訖。滅諸煩惱斷陰結相續入無餘泥洹。
定具中初五定具品第一百八十一
問曰。汝先說道諦。所謂定具及定以說定。定具今應當說。所以者何。若有定具則定可成。無則不成。答曰。定具者。謂十一法。一清凈持戒。二得善知識。三守護根門。四飲食知量。五初夜后夜損於睡眠。六具足善覺。七具善信解。八具行者分。九具解脫處。十無障礙。十一不著凈持戒者。離不善業名為持戒不善業者。所謂殺盜邪淫是身三業。妄語兩舌惡口
【現代漢語翻譯】 現代漢語譯本： 想。何故更說？答曰：從斷得離。斷謂除滅貪慾。如經中說，斷貪慾故五陰則斷。又斷想是離欲想。所以者何？若於此法無貪，名斷此法。是故若得離欲，則苦惱滅。如經中說，離欲者得解脫。得解脫即名為斷。若入無餘，是名為滅。又經中說：有三性，斷性、離欲性、滅性。若說斷性、離欲性，即是阿羅漢（Arhat，已證得涅槃的修行者）。斷一切煩惱，離三界欲，住有餘泥洹（Nirvana，涅槃）。若說滅性，即是命終舍壽，斷陰相續，入無餘泥洹（Nirvana，涅槃）。又有二種解脫：慧解脫、心解脫。若說斷，即是離無明，故慧得解脫。若說離欲，即是離愛心得解脫。二解脫果是名為滅。又若說斷想，即說斷無明漏。若說離欲想，即說斷欲漏有漏。若說滅想，是此二果。又如經說，斷一切諸行故名斷，離一切諸行故名離，滅一切諸行故名滅。然則此三義一而名異。若修無常想，乃至滅想，則一切事訖。滅諸煩惱，斷陰結相續，入無餘泥洹（Nirvana，涅槃）。 定具中初五定具品第一百八十一 問曰：汝先說道諦，所謂定具及定以說定。定具今應當說。所以者何？若有定具，則定可成，無則不成。答曰：定具者，謂十一法。一、清凈持戒。二、得善知識。三、守護根門。四、飲食知量。五、初夜后夜損於睡眠。六、具足善覺。七、具善信解。八、具行者分。九、具解脫處。十、無障礙。十一、不著凈持戒者。離不善業名為持戒。不善業者，所謂殺盜邪淫是身三業，妄語兩舌惡口。
【English Translation】 English version: Thought. Why speak further? The answer is: 'Separation is obtained from severance.' Severance means eliminating greed and desire. As it is said in the scriptures, 'Because greed and desire are severed, the five skandhas (five aggregates of existence) are severed.' Furthermore, severing thought is the thought of detachment from desire. Why is this so? If there is no greed for this dharma (teaching, law), it is called severing this dharma. Therefore, if one obtains detachment from desire, suffering ceases. As it is said in the scriptures, 'One who is detached from desire obtains liberation.' Obtaining liberation is called severance. Entering the state of no remainder is called cessation. Moreover, it is said in the scriptures that there are three natures: the nature of severance, the nature of detachment from desire, and the nature of cessation. If one speaks of the nature of severance and the nature of detachment from desire, that is an Arhat (Arhat, one who has attained Nirvana). Severing all afflictions, detaching from the desires of the three realms, and dwelling in Nirvana (Nirvana, enlightenment) with remainder. If one speaks of the nature of cessation, that is the end of life, relinquishing lifespan, severing the continuation of the skandhas, and entering Nirvana (Nirvana, enlightenment) without remainder. Furthermore, there are two kinds of liberation: wisdom liberation and mind liberation. If one speaks of severance, that is detachment from ignorance, therefore wisdom obtains liberation. If one speaks of detachment from desire, that is detachment from love, and the mind obtains liberation. The fruit of these two liberations is called cessation. Moreover, if one speaks of severing thought, that is speaking of severing the outflow of ignorance. If one speaks of the thought of detachment from desire, that is speaking of severing the outflow of desire and the outflow of existence. If one speaks of the thought of cessation, that is the fruit of these two. Moreover, as it is said in the scriptures, 'Severing all actions is called severance, detaching from all actions is called detachment, and ceasing all actions is called cessation.' Therefore, these three meanings are one but have different names. If one cultivates the thought of impermanence, even up to the thought of cessation, then all matters are concluded. Afflictions cease, the continuation of the skandha bonds is severed, and one enters Nirvana (Nirvana, enlightenment) without remainder. The First Five Factors of Concentration, Chapter One Hundred and Eighty-One on the Factors of Concentration Question: You previously spoke of the Truth of Suffering, namely the factors of concentration and concentration itself. The factors of concentration should now be spoken of. Why is this so? If there are factors of concentration, then concentration can be achieved; without them, it cannot be achieved. Answer: The factors of concentration are eleven dharmas (teaching, law). First, pure adherence to precepts. Second, obtaining good spiritual friends. Third, guarding the sense doors. Fourth, knowing moderation in food. Fifth, reducing sleep in the early and late watches of the night. Sixth, possessing good awareness. Seventh, possessing good faith and understanding. Eighth, possessing the qualities of a practitioner. Ninth, possessing places of liberation. Tenth, being without obstacles. Eleventh, not being attached to purity. Adhering to precepts means being apart from unwholesome actions. Unwholesome actions are the three bodily actions of killing, stealing, and sexual misconduct, and the verbal actions of false speech, divisive speech, and harsh speech.
綺語是口四業。遠離此罪是名持戒。又禮敬迎送及供養等修行善法。亦名為戒。以戒能為定因。是故受持。所以者何。猶如治金先除粗垢。如是先以持戒除破戒粗過。后以定等除余細過。所以者何。若無持戒則無禪定。以持戒因緣禪定易得。如經中說。戒為道根亦為妙梯。又說戒為初車。若不上初車云何得上第二車等。又說戒為平地。立此平地能觀四諦。又說二力。思力修力。思力即是持戒。修力是道。先思惟籌量破戒罪過持戒利益。故能持戒后得道已自然離惡。又說戒為菩提樹根。無根則無樹故須凈戒。又法應爾。若無持戒則無禪定。猶如治病藥法。所須如是治煩惱病。若無持戒則法藥不具。又說凈持戒者則心不悔。乃至離欲心得解脫。是諸功德皆由持戒。故名定具。又有業障煩惱障。是二障果名為報障。若凈持戒則無此三障。若心無障則能成定。又凈持戒者不敗壞故必至泥洹。如恒水中材。又凈持戒故能安立。持戒能遮不善身口業。禪定能遮不善意業。如是遮諸煩惱。得真實智則畢竟斷。又道品樓觀以戒為柱。禪定心城以戒為郭。度生死河以戒為橋樑。入善人眾以戒為印。八直聖田戒為疆畔。如田無畔水則不住。如是若無凈戒則定水不住。問曰。云何名凈持戒。答曰。若行者深心不樂為惡。非畏後世及惡名等。名
【現代漢語翻譯】 現代漢語譯本 綺語是口四業（口頭上的四種惡業）。遠離這種罪過就叫做持戒。此外，禮敬、迎接、送別以及供養等等修行善法，也叫做戒。因為戒能成為禪定的基礎，所以應當受持。為什麼呢？就像冶煉黃金，首先要去除粗糙的雜質一樣，先用持戒來去除破戒的粗大過失，然後用禪定等方法去除細微的過失。為什麼呢？如果沒有持戒，就沒有禪定。因為持戒的因緣，禪定就容易獲得。正如經中所說：『戒是道的根本，也是微妙的階梯。』又說：『戒是最初的車乘，如果不上最初的車乘，怎麼能登上第二輛車乘呢？』又說：『戒是平坦的土地，立足於這片平坦的土地，才能觀察四諦（苦、集、滅、道）。』又說有兩種力量：思力（思考的力量）和修力（修行的力量）。思力就是持戒，修力就是道。先思考衡量破戒的罪過和持戒的利益，所以能夠持戒，之後得到道，自然就能遠離惡行。又說戒是菩提樹的根，沒有根就沒有樹，所以必須要有清凈的戒律。法理也應該是這樣，如果沒有持戒，就沒有禪定，就像治療疾病的藥物一樣，必須具備各種成分才能有效治療煩惱的疾病。如果沒有持戒，那麼法藥就不完備。又說，清凈持戒的人，內心就不會後悔，乃至遠離慾望，心得解脫。這些功德都是由於持戒而產生的，所以說戒是禪定的基礎。還有業障和煩惱障，這兩種障礙的結果叫做報障。如果清凈持戒，就沒有這三種障礙。如果內心沒有障礙，就能成就禪定。而且清凈持戒的人不會敗壞，所以必定能達到涅槃（泥洹）。就像恒河水中的木材一樣。而且清凈持戒能夠使人安立。持戒能夠遮止不善的身口業，禪定能夠遮止不善的意業。這樣遮止各種煩惱，得到真實的智慧，就能徹底斷除煩惱。道品（三十七道品）的樓觀以戒為柱，禪定的心城以戒為城郭，度過生死之河以戒為橋樑，進入善人大眾以戒為印記，八正道的聖田以戒為疆界。就像田地沒有邊界，水就無法停留一樣，如果沒有清凈的戒律，禪定的水就無法停留。問：什麼叫做清凈持戒？答：如果修行者內心深處不樂於作惡，不是因為畏懼後世的報應或者惡名等等，這就叫做清凈持戒。
【English Translation】 English version 'False speech is one of the four verbal karmas. To abstain from this sin is called upholding the precepts. Furthermore, reverently greeting, welcoming, seeing off, and making offerings, as well as practicing other virtuous deeds, are also called precepts. This is because precepts can be the cause of samadhi (concentration), therefore they should be upheld. Why is this so? Just as when refining gold, one must first remove the coarse impurities, similarly, one must first use upholding the precepts to remove the gross transgressions of breaking the precepts, and then use samadhi and other methods to remove the subtle transgressions. Why is this so? If there is no upholding of the precepts, there will be no samadhi. Because of the cause of upholding the precepts, samadhi is easily attained. As it is said in the sutras: 『Precepts are the root of the path and also a wonderful ladder.』 It is also said: 『Precepts are the initial vehicle; if one does not board the initial vehicle, how can one board the second vehicle?』 It is also said: 『Precepts are level ground; standing on this level ground, one can observe the Four Noble Truths (duhkha, samudaya, nirodha, marga).』 It is also said that there are two forces: the force of thought (思力) and the force of cultivation (修力). The force of thought is upholding the precepts, and the force of cultivation is the path. First, one contemplates and measures the transgressions of breaking the precepts and the benefits of upholding the precepts, so one is able to uphold the precepts, and after attaining the path, one will naturally be able to abstain from evil deeds. It is also said that precepts are the root of the Bodhi tree; without roots, there is no tree, so one must have pure precepts. The Dharma should also be like this; if there is no upholding of the precepts, there will be no samadhi, just like medicine for treating illness, it must have all the necessary ingredients to effectively treat the illness of afflictions. If there is no upholding of the precepts, then the Dharma medicine is incomplete. It is also said that those who purely uphold the precepts will have no regrets in their hearts, and even be able to attain liberation from desires and liberation of the mind. These merits are all produced by upholding the precepts, so it is said that precepts are the foundation of samadhi. There are also karmic obstacles (業障) and afflictive obstacles (煩惱障), and the result of these two obstacles is called retributive obstacles (報障). If one purely upholds the precepts, one will not have these three obstacles. If the mind has no obstacles, then one can attain samadhi. Moreover, those who purely uphold the precepts will not be corrupted, so they will surely reach Nirvana (泥洹). It is like a piece of wood in the Ganges River. Furthermore, purely upholding the precepts enables one to be established. Upholding the precepts can prevent unwholesome actions of body and speech, and samadhi can prevent unwholesome actions of mind. In this way, by preventing various afflictions and attaining true wisdom, one can completely cut off afflictions. The pavilion of the Thirty-seven Limbs of Enlightenment (道品) has precepts as its pillars, the mind-city of samadhi has precepts as its walls, crossing the river of birth and death has precepts as its bridge, entering the assembly of virtuous people has precepts as its seal, and the field of the Eightfold Noble Path has precepts as its boundaries. Just as if a field has no boundaries, water cannot stay, similarly, if there are no pure precepts, the water of samadhi cannot stay. Question: What is called purely upholding the precepts? Answer: If a practitioner does not delight in doing evil from the depths of their heart, not because of fear of retribution in the afterlife or bad reputation, this is called purely upholding the precepts.'
凈持戒。又行者以心凈故持戒清凈。如七淫慾經中說。身雖不犯心不凈故戒亦不凈。又破戒因緣是諸煩惱。若能制伏為凈持戒。又聲聞持戒但為泥洹。求佛道者以大悲心為一切眾生不取戒相。能令此戒如菩提性。如是持戒名曰清凈。善知識者經中說。以二因緣能生正見。一從他聞法。二自正憶念。所從聞法名善知識。問曰。若爾何故但說善知識耶。答曰。經中說。阿難問佛。我宴坐一處作如是念。遇善知識則為得道半因緣也。佛言莫作是語。善知識者。則為得道具足因緣。所以者何。生老病死眾生得我為善知識。則于生老病死皆得解脫。又眾生因善知識。則能增長戒等五法。如裟羅樹。因雪山故五事增長。又佛尚自樂善知識。如初得道時。作如是念。若人無師則無所怖畏。無恭敬心常為惡法所覆。無安隱行。我當以誰為師依誰而住。作是念已遍觀一切無勝己者。即生念言。我所得法因此成佛。當還依此法。梵等諸天亦贊言。爾無勝佛者。一切諸佛皆以法為師。又善知識猶如明燈。有目無燈則不能見。如是行者雖有福德利根因緣。無善知識則無所益。問曰。何者是善知識。答曰。隨能令人增長善法名善知識。又一切善人住正法者。皆是天人世間善知識也。守護根門者。謂正憶念。行者不可閉目不視。但應一心正念現前。
【現代漢語翻譯】 現代漢語譯本 凈持戒：修行者因為內心清凈，所以持戒清凈。如同《七淫慾經》中所說，身體雖然沒有犯戒，但內心不清凈，戒律也不算清凈。此外，破戒的因緣是各種煩惱。如果能夠制伏煩惱，就是清凈持戒。另外，聲聞乘持戒只是爲了涅槃（Nirvana）。而追求佛道的人，以大悲心為一切眾生而不執著于戒相。能使此戒如同菩提（Bodhi）的自性。這樣持戒才叫做清凈。 善知識：經書中說，通過兩種因緣能夠產生正見：一是聽聞他人說法，二是自己正確地憶念。所聽聞佛法的人被稱為善知識（Kalyanamitra）。問：如果這樣，為什麼只說善知識呢？答：經書中說，阿難（Ananda）問佛陀（Buddha），我獨自靜坐時這樣想，遇到善知識就是得到道的一半因緣。佛陀說：不要這樣說。善知識是得到道的具足因緣。為什麼呢？因為受生老病死困擾的眾生，如果我成為他們的善知識，他們就能從生老病死中解脫。而且眾生因為善知識，就能增長戒等五種善法，就像娑羅樹（Sal tree）因為雪山（Snow Mountain）的緣故而五事增長。而且佛陀尚且樂於親近善知識，就像剛得道時，這樣想：如果人沒有老師，就沒有所畏懼，沒有恭敬心，常常被惡法所覆蓋，沒有安穩的修行。我應當以誰為師，依靠誰而住呢？這樣想后，遍觀一切，沒有勝過自己的人。就生起這樣的念頭：我所得到的法，因此成就佛陀，應當返回依靠此法。梵天（Brahma）等諸天也讚歎說：沒有勝過佛陀的人，一切諸佛都以法為師。而且善知識猶如明燈，有眼睛沒有燈就不能看見。這樣修行者雖然有福德和銳利的根器因緣，沒有善知識也沒有益處。問：誰是善知識呢？答：凡是能夠令人增長善法的人，都叫做善知識。而且一切安住于正法的善人，都是天人世間的善知識。 守護根門：指的是正念。修行者不可以閉上眼睛不看，但應當一心正念現前。
【English Translation】 English version Pure Precepts: A practitioner's observance of precepts is pure because their mind is pure. As stated in the 'Sutra of Seven Lusts,' even if the body does not transgress, if the mind is impure, the precepts are also impure. Furthermore, the causes of breaking precepts are various afflictions. If one can subdue these afflictions, it is considered pure observance of precepts. Moreover, those of the Sravaka (Śrāvaka) vehicle observe precepts only for Nirvana (Nirvana). Those who seek the Buddha path, with great compassion for all sentient beings, do not cling to the characteristics of precepts. This enables the precepts to be like the nature of Bodhi (Bodhi). Such observance of precepts is called pure. Good Spiritual Friend: The sutras say that right view can arise through two causes: first, hearing the Dharma from others; second, correct recollection by oneself. The person from whom one hears the Dharma is called a good spiritual friend (Kalyanamitra). Question: If that is the case, why only mention good spiritual friends? Answer: The sutras say that Ananda (Ananda) asked the Buddha (Buddha), 'When I sit alone in meditation, I think that encountering a good spiritual friend is half the cause of attaining the path.' The Buddha said, 'Do not speak like that. A good spiritual friend is the complete cause of attaining the path.' Why? Because sentient beings suffering from birth, old age, sickness, and death, if I become their good spiritual friend, they can be liberated from birth, old age, sickness, and death. Moreover, sentient beings, because of good spiritual friends, can increase the five good qualities such as precepts, just as the Sal tree (Sal tree) increases in five ways because of the Snow Mountain (Snow Mountain).' Furthermore, even the Buddha delights in good spiritual friends. Just as when he first attained the path, he thought, 'If a person has no teacher, they have nothing to fear, no respect, are constantly covered by evil dharmas, and have no peaceful practice. Who should I take as my teacher, and who should I rely on?' After thinking this, he looked everywhere and found no one superior to himself. Then he had this thought: 'The Dharma I have attained, by which I have become a Buddha, I should return and rely on this Dharma.' Brahma (Brahma) and other devas also praised him, saying, 'There is no one superior to the Buddha; all Buddhas take the Dharma as their teacher.' Moreover, a good spiritual friend is like a bright lamp; having eyes without a lamp means one cannot see. Likewise, a practitioner, even with blessings and sharp faculties, is of no benefit without a good spiritual friend. Question: Who is a good spiritual friend? Answer: Anyone who can cause one to increase in good dharmas is called a good spiritual friend. Moreover, all good people who abide in the right Dharma are good spiritual friends in the world of gods and humans. Guarding the Sense Doors: Refers to right mindfulness. A practitioner should not close their eyes and not see, but should focus their mind on the present with right mindfulness.
又名正慧。以此正慧能壞前緣。壞前緣故能不取相。不受相故不隨假名。若不守諸根以取相故。諸煩惱生。流於五根即破戒等善法。若能守根門則戒等堅固。飲食知量者。不為色力淫慾貪味故食。為濟身故。問曰。行者何故為濟身耶。答曰。為修善法故。若離善法則無道。無道則無離苦。若人不為修善故食。則唐養怨賊亦壞施主福。損人供養。如是不應食人之食。問曰。飲食以何為量。答曰。隨能濟身是名為量。問曰。應食何食。答曰。若食不增冷熱等身病貪恚等心病。是則應食。是食亦應隨時。若知此食於此時能增冷熱貪恚等病。則不應食。問曰。諸外道言。若食凈食則能得凈福。謂隨意所嗜色香味觸。水灑咒愿然後乃食。是名為凈。此事云何。答曰。飲食無有決定凈者。所以者何。若以殘食為不凈者。一切飲食無非殘者。如乳為犢殘。蜜為蜂殘。水為蟲殘花為蜂殘。果為鳥殘如是等。又此身從不凈生。體性不凈不凈充滿。飲食先是不凈。后入身中無一凈者。但以倒惑妄謂為凈。問曰。若都無凈則與旃陀羅等有何差別。答曰。又以不殺不盜不邪命等。如法得食以觀食過。智慧水灑然后乃食。非但水灑便名為凈。初夜后夜損睡眠者。行者知事由勤成故不睡眠。又見睡眠空無所得。若汝以睡眠為樂。此樂少弊不足言也。
又行者不樂煩惱同處。如人不樂與怨賊住世。豈有人于賊陣中而當睡寐。故不睡眠。問曰。睡眠強來云何除遣。答曰。是人得佛法味。深心歡喜故能除遣。又念生死中老病死過。心則怖畏故不睡眠。又行者見得人身諸根具足得值佛法能別好醜是為甚難。今不求度何時當得解脫。故勤精進以除睡眠。
惡覺品第一百八十二
具足善覺者。若人雖不睡眠而起不善覺。所謂欲覺瞋覺惱覺。若親里覺國土覺不死覺利他覺輕他覺等。寧當睡眠勿起此等諸不善覺。應當正念出等善覺。所謂出覺不瞋惱覺。八大人覺。欲覺者謂依欲生覺。於五欲中見有利樂。是名欲覺。為衰惱眾生是名瞋覺惱覺。行者不應念此三覺。所以者何。念此三覺則得重罪。又先已說貪等過患。以此過患故不應念。問曰。何故不說癡等覺耶。答曰。是三惡覺次第而生。余煩惱不如是。行者或念五欲故生貪覺。不得所貪故生瞋恚。瞋成名惱。是故不說癡等。又癡所成果所謂貪恚。若從貪恚生不善業。此三覺名不善業因。如經中說。如有土封夜則煙出晝則火然。煙則是覺火名為業。親里覺者。由親里故起諸憶念。欲令親里得安隱樂。若念衰惱則生愁憂。若念與親里種種同事。名親里覺。行者不應憶念此覺。所以者何。本出家時。已舍親里。今依此覺則非
【現代漢語翻譯】 現代漢語譯本：此外，修行者不喜歡與煩惱同處。就像人們不喜歡與怨恨的盜賊一同生活一樣。難道有人會在盜賊的陣營中安然入睡嗎？因此，修行者不睡眠。有人問：『睡眠強烈襲來，該如何去除呢？』回答說：『這個人因為得到了佛法的滋味，內心深感歡喜，所以能夠去除睡眠。』又因為想到生死輪迴中衰老、疾病、死亡的苦難，內心感到恐懼，所以不睡眠。此外，修行者看到獲得人身、諸根完備、能夠遇到佛法、能夠分辨好壞，這是非常困難的。現在不尋求解脫，何時才能得到解脫呢？』因此勤奮精進，以去除睡眠。
惡覺品第一百八十二
具備善覺的人，即使不睡眠，也會生起不善的念頭。例如，欲覺（指依戀慾望的念頭），瞋覺（指嗔恨的念頭），惱覺（指惱怒的念頭）。還有親里覺（指對親人的思念），國土覺（指對國土的思念），不死覺（指對長生不死的追求），利他覺（指希望利益他人的念頭），輕他覺（指輕視他人的念頭）等等。寧可睡眠，也不要生起這些不善的念頭。應當以正念生起出覺（指出離的念頭），不瞋惱覺（指不嗔恨惱怒的念頭），以及八大人覺（指八種偉大的覺悟）。欲覺，是指依戀慾望而產生的念頭，在五欲（指色、聲、香、味、觸）中看到有利可圖的快樂，這就是欲覺。為衰損惱害眾生，這就是瞋覺和惱覺。修行者不應該思念這三種念頭。為什麼呢？因為思念這三種念頭會得到嚴重的罪過。而且之前已經說過貪婪等過患。因為這些過患，所以不應該思念。有人問：『為什麼不說愚癡等念頭呢？』回答說：『這三種惡念是依次產生的，其他的煩惱不是這樣。修行者或者因為思念五欲而產生貪婪的念頭，因為沒有得到所貪求的，所以產生嗔恨。嗔恨形成就叫做惱怒。』所以不說愚癡等念頭。而且愚癡所產生的結果就是貪婪和嗔恨。如果從貪婪和嗔恨產生不善的業，這三種念頭就叫做不善業的因。就像經書中所說，如有泥土覆蓋，夜晚就冒出煙，白天就燃起火。煙就是指念頭，火就是指業。親里覺，是因為親人的緣故而產生各種憶念，希望親人得到安穩快樂。如果想到親人衰老苦惱，就會產生憂愁。如果想到與親人一起做各種事情，就叫做親里覺。修行者不應該憶念這種念頭。為什麼呢？因為當初出家的時候，已經捨棄了親人。現在如果依賴這種念頭，就違背了出家的本意。
【English Translation】 English version: Furthermore, a practitioner does not delight in dwelling with afflictions. Just as people do not delight in living with hateful thieves. Would anyone sleep soundly in the midst of a thief's camp? Therefore, one does not sleep. Someone asks: 'If sleep forcefully comes, how should it be dispelled?' The answer is: 'This person, having tasted the flavor of the Buddha's Dharma, and with deep joy in their heart, is able to dispel sleep.' Also, contemplating the suffering of old age, sickness, and death in the cycle of birth and death, the mind becomes fearful, and therefore one does not sleep. Moreover, the practitioner sees that obtaining a human body, with all faculties complete, encountering the Buddha's Dharma, and being able to distinguish good from bad, is extremely rare. 'If I do not seek liberation now, when will I attain liberation?' Therefore, one diligently strives to dispel sleep.
Chapter One Hundred and Eighty-Two on Unwholesome Thoughts
One who is complete with wholesome thoughts, even if not sleeping, may arise unwholesome thoughts. Such as thoughts of desire (referring to thoughts attached to desires), thoughts of anger (referring to thoughts of hatred), thoughts of annoyance (referring to thoughts of irritation). Also, thoughts of relatives (referring to thoughts of family members), thoughts of country (referring to thoughts of homeland), thoughts of immortality (referring to the pursuit of eternal life), thoughts of benefiting others (referring to the desire to help others), thoughts of belittling others (referring to the thought of looking down on others), and so on. It is better to sleep than to arise such unwholesome thoughts. One should cultivate right mindfulness and arise wholesome thoughts, such as thoughts of renunciation (referring to thoughts of detachment), thoughts of non-anger and non-annoyance (referring to thoughts free from hatred and irritation), and the Eight Great Thoughts of a Great Man. Thoughts of desire refer to thoughts arising from attachment to desires, seeing benefit and pleasure in the five desires (referring to form, sound, smell, taste, and touch). This is called thoughts of desire. To cause the decline and suffering of beings is called thoughts of anger and thoughts of annoyance. The practitioner should not dwell on these three thoughts. Why? Because dwelling on these three thoughts leads to grave offenses. Moreover, the faults of greed and other afflictions have already been discussed. Because of these faults, one should not dwell on them. Someone asks: 'Why are thoughts of ignorance and other afflictions not mentioned?' The answer is: 'These three unwholesome thoughts arise in sequence, while other afflictions do not. The practitioner may give rise to thoughts of greed because of dwelling on the five desires, and because one does not obtain what is desired, one gives rise to anger. Anger, when formed, is called annoyance.' Therefore, thoughts of ignorance and others are not mentioned. Moreover, the result of ignorance is greed and hatred. If unwholesome karma arises from greed and hatred, these three thoughts are called the cause of unwholesome karma. As it is said in the scriptures, 'If there is earth covering, smoke will come out at night, and fire will burn during the day.' Smoke refers to thoughts, and fire refers to karma. Thoughts of relatives are due to relatives, giving rise to various recollections, hoping that relatives will attain peace and happiness. If one thinks of the decline and suffering of relatives, sorrow will arise. If one thinks of doing various things with relatives, this is called thoughts of relatives. The practitioner should not recollect such thoughts. Why? Because when one initially renounced the household life, one had already abandoned relatives. Now, if one relies on such thoughts, it goes against the original intention of renunciation.
所宜。又若出家人還念親里。則唐舍家屬空無所成。以愛親里故生貪著。貪著故守護。守護因緣鞭杖等業次第而起。是故不應生親里覺。又與親里和合則不能增長善法。又行者當念一切眾生生死流轉無非親里何故偏著。又生死中為親里故憂悲啼哭淚成大海。今復貪著則苦無窮已。又眾生以利益因緣便相親愛。無有決定。又念親里者是愚癡相。世間愚人未有自利。而欲利他。若念親里則少自利。以此等故行者不應起親里覺。國土覺者。行者生念。某處國土豐樂安隱。當往到彼可得安樂。又心輕躁欲遍遊觀。行者不應起如是覺。所以者何。一切國土皆有過惡。有國大寒有國大熱。有國多險有國多病。有國多盜賊。有如是等種種諸過故不應念。又輕躁者則失禪定。隨所樂處能增善法則名為好。何用遍觀諸國土耶。一切國土但可遠聞。到不必稱。以世間人多過言故。有游諸國者受種種苦。又身是苦因。持此苦因隨所至處則受諸苦。又受苦樂皆由業因。雖復遠去亦無所益。是故不應起國土覺。不死覺者。行者作如是念。我徐當修道。先當讀誦修多羅比尼阿毗曇雜藏菩薩藏。廣綜外典多畜弟子。牽引善人供養四塔。勸化眾生令大布施。后當修道名不死覺。行者不應起如是念。所以者何。死時不定不可豫知。若營餘事中則命盡不得修
【現代漢語翻譯】 現代漢語譯本： 這是修行者應該避免的。此外，如果出家人還想著親戚，就會完全拋棄家庭，一無所成。因為愛著親戚的緣故，就會產生貪戀執著。因為貪戀執著的緣故，就會產生守護之心。因為守護的因緣，鞭打等惡業就會接連產生。因此，不應該產生對親戚的執著。而且，與親戚和合相處就不能增長善法。此外，修行者應當想到一切眾生都在生死中流轉，無不是自己的親戚，為何要偏執于某些人呢？而且，在生死輪迴中，因為親戚的緣故而憂愁悲傷、啼哭流淚，眼淚彙集成大海。如今如果再次貪戀執著，那麼痛苦就沒有窮盡了。而且，眾生因為利益的因緣才互相親愛，並沒有什麼確定的。此外，思念親戚是愚癡的表現。世間的愚人沒有能力讓自己受益，卻想要利益他人。如果思念親戚，那麼自己受益就更少了。因為這些原因，修行者不應該生起對親戚的執著。 對於國土的執著。修行者產生這樣的想法：某個地方的國土豐饒快樂、安定太平，如果能到那裡去，就可以得到安樂。或者心性輕浮急躁，想要到處遊歷觀光。修行者不應該產生這樣的想法。為什麼呢？因為一切國土都有過失和罪惡。有的國家非常寒冷，有的國家非常炎熱，有的國家有很多危險，有的國家有很多疾病，有的國家有很多盜賊。有像這樣的種種過失，所以不應該思念。而且，心性輕浮急躁就會失去禪定。隨順自己所喜歡的地方，能夠增長善法的地方，就稱之為好地方。為什麼要到處觀光遊歷各個國土呢？一切國土只要遠遠地聽說就可以了，親自到達未必就好。因為世間人有很多虛妄不實的言語。有遊歷各個國家的人，會遭受種種痛苦。而且，身體是痛苦的根源，帶著這個痛苦的根源，無論到達什麼地方，都會遭受各種痛苦。而且，感受痛苦和快樂都是由業力因緣造成的，即使遠離他處，也沒有什麼益處。因此，不應該產生對國土的執著。 對於不死的執著。修行者產生這樣的想法：我可以慢慢地修道，先應當讀誦修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論）、雜藏、菩薩藏，廣泛學習外道典籍，多蓄養弟子，牽引善人來供養四塔，勸化眾生讓他們廣行佈施，以後再修道，這就是所謂的不死覺。修行者不應該產生這樣的想法。為什麼呢？因為死亡的時間是不確定的，無法預先知道。如果在經營其他事情的過程中，生命就結束了，那就無法修行了。
【English Translation】 English version: This is what a practitioner should avoid. Furthermore, if a renunciant still thinks of relatives, they will completely abandon their family and achieve nothing. Because of attachment to relatives, greed and clinging will arise. Because of greed and clinging, a desire to protect will arise. Because of the causes and conditions of protection, negative actions such as whipping will arise in succession. Therefore, one should not develop attachment to relatives. Moreover, being with relatives will not increase good deeds. Furthermore, a practitioner should think that all sentient beings are transmigrating in samsara, and all have been relatives at some point, so why be attached to certain ones? Moreover, in the cycle of birth and death, because of relatives, one worries, grieves, cries, and sheds tears that form an ocean. If one clings again, then suffering will be endless. Moreover, sentient beings love each other because of causes and conditions of benefit, and there is nothing definite about it. Furthermore, thinking of relatives is a sign of foolishness. Worldly fools are not able to benefit themselves, yet they want to benefit others. If one thinks of relatives, then one will benefit oneself even less. For these reasons, a practitioner should not develop attachment to relatives. Attachment to countries. A practitioner has the thought: 'A certain country is prosperous, happy, peaceful, and secure. If I can go there, I can obtain happiness.' Or, one's mind is frivolous and restless, wanting to travel and see the sights everywhere. A practitioner should not have such thoughts. Why? Because all countries have faults and evils. Some countries are very cold, some countries are very hot, some countries have many dangers, some countries have many diseases, and some countries have many thieves. There are such various faults, so one should not think of them. Moreover, a frivolous and restless mind will lose samadhi (concentration). Following the place one likes, the place that can increase good deeds, is called a good place. Why travel and see all the countries? All countries can just be heard about from afar; it is not necessarily good to arrive in person. Because worldly people have many false and untrue words. Some who travel to various countries suffer various hardships. Moreover, the body is the cause of suffering. Carrying this cause of suffering, wherever one goes, one will suffer various hardships. Moreover, experiencing suffering and happiness is all due to karmic causes and conditions. Even if one goes far away, there is no benefit. Therefore, one should not develop attachment to countries. Attachment to immortality. A practitioner has the thought: 'I can cultivate the path slowly. First, I should read and recite the Sutras (Sutra), Vinaya (Vinaya), Abhidhamma (Abhidhamma), miscellaneous collections, and Bodhisattva collections, widely study external scriptures, accumulate many disciples, lead good people to make offerings to the four stupas, and encourage sentient beings to give generously. Then I will cultivate the path.' This is what is called attachment to immortality. A practitioner should not have such thoughts. Why? Because the time of death is uncertain and cannot be known in advance. If one's life ends while engaged in other matters, then one will not be able to cultivate.
道。后將死時心悔憂惱。我唐養此身空無所得。與畜生同死。如經中說。凡夫應二十種自折伏心。謂如是念。我但形服異俗空無所得。乃至當以不調至死。又智者不作所不應作。如法句中說。不應作不作。應作則常作。憶念安慧心諸漏則得盡。又經中說。未得四諦者方便為欲得。當勤加精進甚於救頭然。是故不應起不死覺。又不死覺是愚癡氣。何有智者知命無常如條上露而能保一念。又經中說。佛問諸比丘。汝等云何修習死想。有答佛言。我不保七歲。或言六歲。如是轉減乃至須臾。佛言。汝等皆是放逸修死想也。有一比丘偏袒白佛言。我于出息不保還入。入息不保還出。佛言。善哉善哉。汝真修死想。是故不應起不死覺。利他覺者。于非親里中欲令得利。若作是念。令某富貴安樂能行佈施。某則不及。行者不應起如是覺。所以者何。不以念故便能令他得苦樂也。但自以此壞亂定心。問曰。欲令他利非慈心耶。答曰。行者求道應念第一義。利謂無常等。是中雖少有福。以能妨道利少過多。亂定心故。若以散心念利他人。則不能見貪著過患。故不應念。輕他覺者。行者若念此人種姓形色富貴伎能。及持戒利根禪定智慧等皆不如我。行者不應起如是覺。所以者何。一切萬物皆無常故。若上中下有何差別。又此人身發毛爪齒
【現代漢語翻譯】 現代漢語譯本 道。後來將要死的時候，心中後悔憂愁煩惱，心想：『我白白地供養了這個身體，什麼也沒有得到，和畜生一樣死去。』正如經中所說，凡夫應當有二十種折伏自己的心，就是這樣想：『我只是外表服飾和世俗不同，實際上什麼也沒有得到，甚至會不加調伏直到死去。』而且智者不做不應該做的事情，如《法句經》中所說：『不應該做的，不要做；應該做的，就要常常做。憶念安慧心，各種煩惱就能斷盡。』 經中又說：『沒有證得四諦的人，爲了想要證得四諦，應當勤奮精進，比救自己的頭被火燒還要緊迫。』所以，不應該產生不會死的想法，而且不會死的想法是愚癡的表現。哪有智者明知道生命無常，像掛在樹枝上的露水一樣，還能保證一念的存在呢？ 經中又說，佛問各位比丘：『你們如何修習死亡想？』 有人回答佛說：『我不保證能活到七歲。』 有的說：『我不保證能活到六歲。』 這樣逐漸減少，乃至說：『我不保證能活到須臾（極短的時間）。』 佛說：『你們都是放逸地修習死亡想。』 有一位比丘偏袒右肩，對佛說：『我不能保證呼出去的氣息還能再吸回來，吸進來的氣息還能再呼出去。』 佛說：『好啊！好啊！你才是真正修習死亡想。』 所以，不應該產生不會死的想法。 利他覺，就是對於非親屬的人，想要讓他們得到利益。如果這樣想：『讓某人富貴安樂，能夠行佈施，某人就比不上他了。』修行人不應該產生這樣的想法。為什麼呢？因為不是憑藉念頭就能讓別人得到苦樂的，只是自己因此擾亂了禪定之心。有人問：『想要讓別人得到利益，這不是慈悲心嗎？』 回答說：『修行人求道，應該想著第一義諦，利益是指無常等等。』 在這裡即使稍微有一點福報，因為能夠妨礙修道，利益少而過患多，擾亂禪定之心。如果用散亂的心念著利益他人，就不能看到貪著的過患，所以不應該想。 輕他覺，修行人如果想：『這個人種姓、形貌、富貴、技能，以及持戒、利根、禪定、智慧等等都不如我。』 修行人不應該產生這樣的想法。為什麼呢？因為一切萬物都是無常的，在上、中、下之間有什麼差別呢？而且這個人的身體，頭髮、毛髮、指甲、牙齒……
【English Translation】 English version The path. Afterwards, when about to die, one feels regret, sorrow, and distress, thinking, 'I have nourished this body in vain, gaining nothing, and dying like a beast.' As it says in the sutra, ordinary people should have twenty kinds of self-subduing thoughts, such as thinking: 'I am only different from the common people in appearance and clothing, but in reality, I have gained nothing, and may even die without taming myself.' Moreover, the wise do not do what should not be done, as it says in the Dharmapada: 'What should not be done, do not do; what should be done, always do. Remembering the mind of Anhui (peaceful wisdom), all defilements can be exhausted.' It also says in the sutra: 'Those who have not attained the Four Noble Truths should strive diligently to attain them, even more urgently than saving their head from being burned.' Therefore, one should not have the thought of immortality, and the thought of immortality is a sign of foolishness. How can a wise person, knowing that life is impermanent like dew on a branch, guarantee even a single moment? It also says in the sutra, the Buddha asked the bhikshus (monks): 'How do you cultivate the contemplation of death?' Some answered the Buddha, saying: 'I do not guarantee to live for seven years.' Some said: 'I do not guarantee to live for six years.' Thus gradually decreasing, even saying: 'I do not guarantee to live for a muhurta (a very short time).' The Buddha said: 'You are all negligently cultivating the contemplation of death.' One bhikshu bared his right shoulder and said to the Buddha: 'I do not guarantee that the breath I exhale will be inhaled again, or that the breath I inhale will be exhaled again.' The Buddha said: 'Good! Good! You are truly cultivating the contemplation of death.' Therefore, one should not have the thought of immortality. The thought of benefiting others is wanting to benefit those who are not relatives. If one thinks: 'Let so-and-so be rich and happy, able to give alms, then so-and-so will not be able to compare to them.' Practitioners should not have such thoughts. Why? Because it is not by thought that one can cause others to have suffering or happiness, but only disturbs one's own mind of dhyana (meditation). Someone asks: 'Is wanting to benefit others not metta (loving-kindness)?' The answer is: 'Practitioners seeking the path should think of the paramartha (ultimate truth), and benefit refers to anitya (impermanence), etc.' Even if there is a little merit in this, because it can hinder the path, the benefit is small and the harm is great, disturbing the mind of dhyana. If one thinks of benefiting others with a distracted mind, one cannot see the faults of attachment, so one should not think. The thought of belittling others is when a practitioner thinks: 'This person's jati (caste), appearance, wealth, skills, as well as sila (moral conduct), sharp faculties, dhyana, and prajna (wisdom) are all inferior to me.' Practitioners should not have such thoughts. Why? Because all things are anitya (impermanent), what difference is there between superior, middle, and inferior? Moreover, this person's body, hair, body hair, nails, teeth...
皆名不凈。等無有異。又老病死等衰惱亦同。又一切眾生內外苦惱皆等無異。又凡夫富貴是罪因緣。又富貴不久還為貧賤。是故不應起輕他覺。又此憍慢是無明分。智者云何當起此覺。◎
◎善覺品第一百八十三
出覺者。心樂遠離。若離五欲。及色無色界。樂此遠離故名出覺。此遠離樂。無諸苦故。隨貪著有苦。無貪著則樂。于諸覺中二覺名樂。謂無瞋覺。無惱覺。所以者何。此二覺名安隱覺。如如來品中說。如來常有二覺現前。謂安隱覺。及遠離覺。安隱覺者。即是不瞋惱覺。遠離覺者。即是出覺。又念此三覺則福增長。亦能成心定。又心得清凈。又念此三覺能障諸纏。諸纏斷故速能證斷。又行者以樂遠離多集善法。故能速得解脫。八大人覺者。佛法中若少欲者能得利益。非多欲者。知足者遠離者精進者正憶者定心者智慧者無戲論者能得利益。非戲論者是名為八。少欲行者為修道故必欲所須。但不多求余無用物。是名少欲。知足者。有人若以因緣若為持戒若令他人心得清凈。是故少取而心不以為足。若人少取心以為足。是名知足。有人雖取少物而求好者。是名少欲非知足也。若趣得少物是名知足。問曰。若取所須名少欲者。一切眾生皆名少欲。以其各有所須故。答曰。行者以不著心取但為用故。故不
【現代漢語翻譯】 現代漢語譯本： 都名為不凈，沒有差別。而且衰老、疾病、死亡等衰敗惱亂也相同。而且一切眾生內外的苦惱都相同沒有差別。而且凡夫的富貴是罪惡的因緣。而且富貴不會長久，還會變為貧賤。因此不應該生起輕視他人的想法。而且這種驕慢是無明的一部分，有智慧的人怎麼會生起這種想法呢？ ◎善覺品第一百八十三 出覺（Nirveda-samjna，出離之想）是指，內心喜好遠離。如果遠離五欲（kama，對感官享樂的慾望），以及對色界（rupa-dhatu，物質世界）沒有貪愛，喜好這種遠離，所以名為出覺。這種遠離的快樂，沒有各種痛苦的緣故。隨著貪著就有痛苦，沒有貪著就快樂。在各種覺悟中，兩種覺悟名為快樂，就是沒有嗔恨的覺悟，沒有惱怒的覺悟。為什麼這樣說呢？這兩種覺悟名為安穩的覺悟。如《如來品》中所說，如來常常有兩種覺悟現前，就是安穩的覺悟，以及遠離的覺悟。安穩的覺悟，就是不嗔恨惱怒的覺悟。遠離的覺悟，就是出覺。又唸誦這三種覺悟則福德增長，也能成就心的禪定。又能使心得到清凈。又唸誦這三種覺悟能障礙各種煩惱。各種煩惱斷除的緣故，迅速能夠證得斷滅。又修行者因為喜好遠離而多積聚善法，所以能夠迅速得到解脫。八大人覺（asta-maha-purusa-vitarka，八種偉大人士的覺悟）是指，佛法中如果少欲的人能夠得到利益，不是多欲的人。知足的人、遠離的人、精進的人、正念的人、定心的人、有智慧的人、沒有戲論的人能夠得到利益，不是戲論的人，這稱為八種。少欲的修行者爲了修道的緣故，必定需要所須之物，但不多求其餘無用的東西，這名叫少欲。知足的人，有人如果因為因緣，或者爲了持戒，或者令他人內心得到清凈，因此少取而內心不認為足夠。如果有人少取而內心認為足夠，這名叫知足。有人雖然取少量的東西而求好的，這名叫少欲不是知足。如果隨便得到少量東西就滿足，這名叫知足。問：如果取所須之物名叫少欲，那麼一切眾生都名叫少欲，因為他們各自有所須的緣故。答：修行者以不執著的心去取，只是爲了使用，所以不...
【English Translation】 English version: All are named impure, without any difference. Moreover, aging, sickness, death, and other forms of decay and distress are also the same. Furthermore, all sentient beings' internal and external sufferings are equal and without difference. Moreover, the wealth and nobility of ordinary people are causes and conditions for sin. And wealth and nobility do not last long, eventually turning into poverty and lowliness. Therefore, one should not give rise to thoughts of belittling others. Moreover, this arrogance is a part of ignorance; how could a wise person give rise to such thoughts? ◎ Chapter One Hundred and Eighty-Three on Good Awareness 』Nirveda-samjna』 (出覺, perception of detachment) means that the mind delights in detachment. If one is detached from the five desires (kama, desires for sensual pleasures) and has no attachment to the realm of form (rupa-dhatu, the material world), delighting in this detachment is called 』Nirveda-samjna』. This joy of detachment is because there are no various sufferings. Suffering arises from attachment, while joy arises from non-attachment. Among all perceptions, two perceptions are called joy: the perception of non-anger and the perception of non-annoyance. Why is this so? These two perceptions are called perceptions of peace and security. As stated in the 』Tathagata Chapter』, the Tathagata constantly has two perceptions present: the perception of peace and security and the perception of detachment. The perception of peace and security is the perception of non-anger and non-annoyance. The perception of detachment is 』Nirveda-samjna』. Furthermore, reciting these three perceptions increases merit and can also accomplish mental concentration. It can also purify the mind. Moreover, reciting these three perceptions can obstruct various afflictions. Because these afflictions are severed, one can quickly attain cessation. Furthermore, practitioners accumulate many good deeds because they delight in detachment, so they can quickly attain liberation. The eight great men's awareness (asta-maha-purusa-vitarka, eight thoughts of great men) means that in the Buddha's teachings, those who have few desires can obtain benefits, not those who have many desires. Those who are content, detached, diligent, mindful, concentrated, wise, and without frivolous talk can obtain benefits, not those who engage in frivolous talk. These are called the eight. A practitioner with few desires, for the sake of cultivating the path, necessarily needs what is required, but does not seek many other useless things; this is called having few desires. A content person is someone who, due to circumstances, or for the sake of upholding precepts, or to purify the minds of others, takes little but does not consider it sufficient in their heart. If someone takes little and considers it sufficient in their heart, this is called contentment. Someone who takes a small amount but seeks good quality is called having few desires but not contentment. If one is satisfied with obtaining a small amount, this is called contentment. Question: If taking what is needed is called having few desires, then all sentient beings are called having few desires, because they each have what they need. Answer: Practitioners take with a non-attached mind, only for use, so they do not...
多取。不如世人為嚴飾名聞長取多物。問曰。行者何故少欲知足。答曰。于守護等中見有過患。又畜無用物是愚癡相。又出家人不應積聚與白衣同。以此過故少欲知足。又行者若不少欲知足。則貪心漸增。為財利故求不應求。為貪樂財利終無安隱。以深著故。又是人出家為遠離樂。以貪利故忘其所為。又亦不能捨諸煩惱。所以者何。外物尚不能捨。況內法耶。又見利養是衰惱因如雹害禾。是故常習少欲知足。又見施物難償。如負債不償。后受苦惱。又見利養是諸佛等善人所棄。如佛說。我不近利養。利養勿近我。又此行者善法充足。故舍利養。如佛說。諸天尚不能得出樂離樂寂滅樂真智樂如我所得。故舍利養。又如舍利弗說。我善修無相。持空三昧觀一切外萬物。視之如涕唾。又行者不見受欲有厭足者。如飲鹹水不能除渴。是故勤求智慧為足。又見多欲者。常發願求多得少。故常有苦。又見乞求者人所輕賤。不加敬仰如少欲者。又出家多求非其所應。人與不取則是所宜。是故應行少欲知足。遠離者。若於在家出家人中行身遠離。于諸煩惱行心遠離。是名遠離。問曰。行者何故遠離。答曰。諸出家人。雖未得道以遠離為樂。諸白衣等處在女色憒鬧之中。終無安樂。又若遠離則心易寂滅。如水不擾自然澄清。故行遠離。又
此遠離法為恒沙等諸佛所贊。何以知之。佛見比丘近聚落宴坐。心則不悅。又見比丘空處睡臥佛則心喜。所以者何。近聚宴坐多諸因緣散亂定心。令應得不得應證不證。空處睡臥雖小懈怠。若起求定則散心能攝。攝心能得解脫。又因取相故起貪等煩惱。空處無色等相煩惱易斷。如火無薪則自然滅。又經中說。若比丘樂於眾住樂雜言說。不離眾故尚不能得愛緣解脫。何況能得不壞解脫。遠離行者。必能俱證。又如燈離風則能明照。行者如是。遠離行故能逮真智。精進者行者若行正勤。斷不善法修集善法。是中勤行故名精進。如是則能得佛法利。所以者何。以集善法日日增長。如憂缽羅缽頭摩等隨水增長。懈怠行者。猶如木杵從初成來日日減盡。又精進者。以得利故心常歡樂。懈怠行者。惡法覆心恒懷苦惱。又精進者。于唸唸中善法常增長無有減損。又深行精進得最勝處。謂諸佛道。如經中佛語阿難。深修精進能至佛道。又精進者定心易得。又鈍根精進尚于生死速得解脫。利根懈怠則不能得。又所有今世後世世間出世間利。皆因精進。一切世間所有衰惱皆因懈怠。如是見懈怠過精進利益。故念精進。正憶者常于身受心法修正安慧。問曰。念此四法得何等利。答曰。惡不善法不來入心。如善守備則惡人不入。又如瓶滿更不受
【現代漢語翻譯】 現代漢語譯本： 這種遠離（法）被像恒河沙一樣多的諸佛所讚歎。為什麼知道是這樣呢？佛陀看到比丘靠近村落安閑地坐著，心裡就不高興。又看到比丘在空曠的地方睡覺，佛陀就心裡歡喜。這是什麼原因呢？靠近村落安閑地坐著，會有很多因緣使定心散亂，導致應該得到的得不到，應該證悟的不能證悟。在空曠的地方睡覺，雖然稍微懈怠，如果起來尋求禪定，那麼散亂的心就能收攝。收攝心就能得到解脫。又因為執取外相的緣故，會生起貪婪等煩惱。空曠的地方沒有色等外相，煩惱容易斷除。就像火沒有柴就會自然熄滅一樣。還有，經書中說，如果比丘喜歡住在人群中，喜歡雜亂的言語，因為不離開人群的緣故，尚且不能得到愛慾的束縛的解脫，更何況能得到不壞的解脫呢？遠離（人群）的修行者，必定能夠同時證得（愛緣解脫和不壞解脫）。又像燈離開了風就能明亮地照耀一樣，修行者也是這樣，因為遠離（人群）的修行，能夠獲得真正的智慧。精進的修行者，如果行持正勤，斷除不善的法，修集善良的法，在這其中勤奮修行，所以叫做精進。像這樣就能得到佛法的利益。為什麼呢？因為積累善良的法，每天都在增長，就像優缽羅（Utpala，青蓮花）、缽頭摩（Padma，紅蓮花）等隨著水而增長一樣。懈怠的修行者，就像木杵從一開始製成，每天都在減少損耗。還有，精進的修行者，因為得到利益的緣故，心裡常常歡樂。懈怠的修行者，被惡法覆蓋內心，常常懷有苦惱。還有，精進的修行者，在每一個念頭中，善良的法常常增長，沒有減少。還有，深入地行持精進，能得到最殊勝的地方，就是諸佛之道。就像經書中佛陀對阿難（Ananda）說，深入地修持精進，能夠到達佛道。還有，精進的修行者，定心容易得到。即使是根器遲鈍的人精進修行，尚且能在生死輪迴中迅速得到解脫，根器敏利的人懈怠修行，就不能得到解脫。還有，所有今世、後世、世間、出世間的利益，都是因為精進。一切世間所有的衰敗惱怒，都是因為懈怠。像這樣看到懈怠的過失和精進的利益，所以要常常想著精進。正憶念的人，常常對身體、感受、心念、法進行修正和安住智慧。問：憶念這四法能得到什麼樣的利益？答：邪惡不善良的法不會進入內心。就像有好的守衛，那麼壞人就不能進入一樣。又像瓶子裝滿了，就不能再接受東西了。
【English Translation】 English version: This practice of detachment is praised by Buddhas as numerous as the sands of the Ganges. How is this known? When the Buddha sees a Bhikshu (Buddhist monk) sitting leisurely near a village, he is displeased. But when he sees a Bhikshu sleeping in a deserted place, the Buddha is pleased. Why is this? Sitting leisurely near a village creates many conditions that distract the mind from Samadhi (meditative concentration), causing one to fail to attain what should be attained and fail to realize what should be realized. Sleeping in a deserted place, although a slight indulgence, allows one to gather the scattered mind when one arises to seek Samadhi. Gathering the mind leads to liberation. Furthermore, clinging to appearances gives rise to afflictions such as greed. In a deserted place, without forms and other appearances, afflictions are easily cut off, like a fire that naturally extinguishes without fuel. Moreover, it is said in the Sutras (Buddhist scriptures) that if a Bhikshu enjoys dwelling in a crowd and enjoys idle talk, he cannot even attain liberation from the bonds of love because he does not leave the crowd, let alone attain indestructible liberation. A practitioner of detachment will surely attain both. Just as a lamp shines brightly when sheltered from the wind, so too does a practitioner who, through the practice of detachment, attain true wisdom. A diligent practitioner, by practicing Right Diligence, abandons unwholesome Dharmas (teachings, principles) and cultivates wholesome Dharmas. Diligent practice in this way is called vigor. Thus, one can attain the benefits of the Buddha's Dharma. Why? Because accumulating wholesome Dharmas increases daily, like Utpalas (blue lotuses) and Padmas (red lotuses) that grow with water. A lazy practitioner is like a wooden pestle that diminishes daily from the moment it is made. Furthermore, a diligent practitioner is always joyful because of the benefits they receive. A lazy practitioner is covered by evil Dharmas and constantly harbors suffering. Moreover, in every moment, a diligent practitioner's wholesome Dharmas constantly increase without diminishing. Furthermore, deeply practicing vigor leads to the most supreme place, which is the path of the Buddhas. As the Buddha said to Ananda (Buddha's primary disciple) in the Sutras, deeply cultivating vigor can lead to the path of the Buddha. Furthermore, a diligent practitioner easily attains Samadhi. Even a person with dull faculties can quickly attain liberation from Samsara (cycle of birth and death) through diligent practice, while a person with sharp faculties cannot attain it through laziness. Moreover, all benefits in this life, the next life, the mundane world, and the supramundane world are due to vigor. All decline and vexation in the world are due to laziness. Seeing the faults of laziness and the benefits of vigor in this way, one should always be mindful of vigor. One who has Right Mindfulness constantly corrects and abides in wisdom regarding the body, feelings, mind, and Dharmas. Question: What benefits are gained from being mindful of these four Dharmas? Answer: Evil and unwholesome Dharmas do not enter the mind, just as bad people cannot enter when there are good guards. Also, just as a bottle cannot receive anything more when it is full.
水。此人如是善法充滿不容諸惡。又若修此正憶。則攝解脫分一切善法。如飲海水則飲眾流。以一切水在大海故。又修此正憶名住自在行處。煩惱魔民所不能壞。如鷹鵽喻。又此人心安住難動。如圓瓶入制。又此人不久當得利益。如比丘尼經中說。諸比丘尼問阿難言。大德。我等善修念處覺異於本。阿難言。善此法應爾定心者若習定心得微妙利。如經中說。修定心者能如實知。又以此人身得過人法。謂身出水火飛行自在等。又此人得樂。乃至諸天及梵王等所不能及。又此人名為所應為不應為者則不為也。又善修習定。則善法常增。又修習定者後心不悔。是人名為得出家果。亦名順佛教者。不如餘人空受供養。是人能報施福。餘人不能。又此定心法諸佛賢聖皆所親近。又能堪受一切善法。又若定能成則得聖道。若不能成則生凈天。謂色無色界。所以者何。以佈施等不能得如是事。謂能究竟不造諸惡。如經中說。若小兒從生習慈能起噁心思惡事不。不也世尊。此皆是定力。又定心名真智慧因。真智慧能盡諸行。諸行盡故諸苦惱滅。又行者於一切世間出世間事。應念即辦不勞加功。餘人尚不能發心量其所得。故說定心能獲利益。智慧者智者心中不生煩惱。若生即滅。如一渧水墮熱鐵上。又智者心不起諸想。若起即滅。如條上
【現代漢語翻譯】 現代漢語譯本 水。這樣的人充滿善法，不會容納各種惡行。而且，如果修習這種正確的憶念，就能攝取解脫分的一切善法，就像喝海水就等於喝了所有河流的水一樣，因為一切水都在大海中。此外，修習這種正確的憶念，名為安住自在的行處，煩惱和魔眾無法破壞，就像老鷹和鵪鶉的比喻一樣。而且，這樣的人內心安穩不動搖，就像圓瓶放入模具中一樣。這樣的人不久就能獲得利益，就像《比丘尼經》中所說的那樣。諸位比丘尼問阿難（Ananda，佛陀的十大弟子之一）說：『大德，我們好好修習念處，感覺和以前不一樣了。』阿難說：『很好，這種法就應該是這樣。心能安定的人，如果習定，就能獲得微妙的利益。』就像經中所說的那樣，修習定心的人能夠如實地知曉。而且，這樣的人身體能獲得超常的能力，比如身體能出入水火，飛行自在等等。而且，這樣的人能獲得快樂，甚至諸天和梵天王等都無法比及。而且，這樣的人名為應該做的就做，不應該做的就不做。而且，好好修習禪定，善法就會不斷增長。而且，修習禪定的人，以後不會後悔。這樣的人名為得出家之果，也名為順從佛教的人，不像其他人那樣空受供養。這樣的人能夠回報施主的福報，其他人不能。而且，這種定心之法，諸佛和賢聖都親近，而且能夠承受一切善法。而且，如果禪定能夠成就，就能證得聖道。如果不能成就，也能往生凈天，也就是色界和無色界天。為什麼呢？因為佈施等善行不能得到這樣的結果，也就是能夠究竟地不造作各種惡行。就像經中所說的那樣，如果小孩子從小就修習慈悲，還會生起惡念，想做壞事嗎？不會的，世尊。這都是禪定的力量。而且，定心是真智慧的因，真智慧能夠使諸行止息。諸行止息，所以諸苦惱滅除。而且，修行者對於一切世間和出世間的事情，應該憶念就能辦到，不需要額外費力。其他人尚且不能發起這樣的心，衡量他的所得。所以說定心能夠獲得利益。有智慧的人心中不生煩惱，如果生起，立刻就滅除，就像一滴水滴在燒紅的鐵上一樣。而且，有智慧的人心中不起各種妄想，如果生起，立刻就滅除，就像樹枝上的...
【English Translation】 English version Water. Such a person is filled with good dharmas and cannot accommodate any evils. Moreover, if one cultivates this right mindfulness, then one gathers all the good dharmas of the liberation division, just as drinking seawater is equivalent to drinking all the streams, because all water is in the ocean. Furthermore, cultivating this right mindfulness is called abiding in a place of self-mastery, which cannot be destroyed by afflictions and demonic forces, like the metaphor of the hawk and the quail. Moreover, such a person's mind is stable and unshakeable, like a round bottle placed in a mold. Moreover, such a person will soon obtain benefits, as stated in the Bhikshuni Sutra. The bhikshunis asked Ananda (Ananda, one of the ten great disciples of the Buddha), 'Venerable sir, we have cultivated the smrtyupasthana (念處, foundations of mindfulness) well and feel different from before.' Ananda said, 'Good, this is how it should be. Those who can stabilize their minds, if they practice dhyana (禪定, meditation), will obtain subtle benefits.' As stated in the sutra, those who cultivate dhyana are able to know things as they truly are. Moreover, such a person's body obtains extraordinary abilities, such as being able to enter and exit water and fire, and fly freely. Moreover, such a person obtains happiness that even the devas (諸天, gods) and Brahma kings cannot attain. Moreover, such a person is called one who does what should be done and does not do what should not be done. Moreover, by cultivating dhyana well, good dharmas constantly increase. Moreover, those who cultivate dhyana will not regret it later. Such a person is called one who has attained the fruit of renunciation, and is also called one who follows the Buddha's teachings, unlike others who receive offerings in vain. Such a person is able to repay the blessings of the donors, which others cannot. Moreover, this dhyana mind is approached by all Buddhas and sages, and is able to receive all good dharmas. Moreover, if dhyana can be accomplished, one can attain the holy path. If it cannot be accomplished, one can be reborn in the pure heavens, namely the rupa (色界, form realm) and arupa (無色界, formless realm). Why? Because giving and other good deeds cannot obtain such a result, namely being able to ultimately not create any evil deeds. As stated in the sutra, if a child cultivates loving-kindness from birth, will he be able to generate evil thoughts and think of doing bad things? No, World-Honored One. This is all the power of dhyana. Moreover, the dhyana mind is the cause of true wisdom. True wisdom can extinguish all actions. Because all actions are extinguished, all sufferings are extinguished. Moreover, the practitioner, for all worldly and supramundane matters, should be able to accomplish them as soon as they are mindful, without extra effort. Others are not even able to generate such a mind, let alone measure what they have obtained. Therefore, it is said that the dhyana mind can obtain benefits. The wise do not generate afflictions in their hearts; if they arise, they are immediately extinguished, like a drop of water falling on hot iron. Moreover, the wise do not generate various thoughts in their hearts; if they arise, they are immediately extinguished, like on a branch...
露見日則晞。又若有智眼能觀佛法。如有目者日能為用。又智者名得佛法分。如所生子得父財分。又智慧者名曰有命。余則名死。又智慧者名真道人。能知道故。又智者知佛法味。如舌根不壞能別五味。又智慧者。于佛法中心定不動。猶若石山風不能動。又智慧者名信。以得四信不隨他故。又得聖慧根名佛弟子。餘人名外凡夫。故說智者能得利益。無戲論者。若一異論名為戲論。如阿難問舍利弗。若六觸入離欲滅盡更有餘耶。舍利弗言。六觸入離欲盡滅已若有餘是不可論。而汝論耶。若無亦有亦無非有非無。問答亦爾。問曰。是事何故不可論耶。答曰。此問實我法若一若異。是故不答。我無決定。但五陰中假名字說。若以有無等答。即墮斷常。若以因緣說我。即非戲論。又若人見眾生空法空則無戲論。故說無戲論者得佛法利。是名具足善覺。
后五定具品第一百八十四
具善信解者。行者若能好樂泥洹。憎惡生死名善信解。如是信解速得解脫。又樂泥洹者心無所著。有樂泥洹則無怖畏。所以者何。若凡夫心念泥洹。即生驚怖。我當永失。問曰。何因緣故信解泥洹。答曰。行者見世間無常苦空無我。則于泥洹生寂滅想。又此人本性煩惱輕微。聞說泥洹則心信樂。又若從善師若讀經書。聞生死過患。如無始經
【現代漢語翻譯】 現代漢語譯本 露水被太陽照到就會消失。又好像有智慧的眼睛能夠觀察佛法。如有眼睛的人能夠利用太陽。又聰明的人才能得到佛法的一部分，好像所生的兒子得到父親的財產一樣。又智慧的人才叫做有生命，其餘的人叫做已死。又智慧的人才叫做真正的修行人，因為他能知道真理。又聰明的人知道佛法的滋味，好像舌根沒有損壞的人能夠分辨五味。又智慧的人，對於佛法中心意堅定不動搖，就像石山一樣風不能吹動。又智慧的人叫做有信心，因為他得到了四種信心，不會隨他人而動搖。又得到聖慧之根的人才叫做佛弟子，其餘的人叫做外凡夫。所以說智慧的人能夠得到利益，沒有戲論的人才能得到利益。如果討論一和異，就叫做戲論。如阿難（Ananda，佛陀的十大弟子之一）問舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱），如果六觸入（six entrances of sense）離欲滅盡，還有剩餘嗎？舍利弗說：『六觸入離欲滅盡之後，如果還有剩餘，這是不可討論的，而你卻要討論嗎？』如果說沒有，或者說既有也沒有，或者說非有非無，這樣的問答也是戲論。問：『這件事為什麼不可討論呢？』答：『這個問題涉及實我（real self）和法（dharma）是一還是異，所以不回答。我沒有決定的實體，只是在五陰（five aggregates）中假借名字來說。如果用有或者無等來回答，就落入了斷見（nihilism）和常見（eternalism）。如果用因緣（dependent origination）來說我，就不是戲論。』又如果有人見到眾生空（emptiness of beings）和法空（emptiness of phenomena），就沒有戲論。所以說沒有戲論的人才能得到佛法的利益。這叫做具足善覺（perfect good awareness）。
后五定具品第一百八十四
具善信解（possessing good faith and understanding）的人，修行者如果能夠喜愛涅槃（Nirvana，寂滅），憎惡生死（samsara，輪迴），就叫做善信解。像這樣的信解，能夠迅速得到解脫。又喜愛涅槃的人，心中沒有執著。有喜愛涅槃的心，就沒有怖畏。為什麼呢？如果凡夫心中念著涅槃，就會產生驚恐，認為自己將要永遠失去。問：『因為什麼因緣的緣故，才能信解涅槃呢？』答：『修行者見到世間無常（impermanence）、苦（suffering）、空（emptiness）、無我（non-self），就會對於涅槃產生寂滅的想法。』又這種人本性煩惱輕微，聽到說涅槃，心中就會信樂。又如果從善知識（good teacher）那裡，或者讀經書，聽到生死的過患，如無始經（beginningless sutra）。
【English Translation】 English version Dew is dried up when exposed to the sun. It is also like having wise eyes that can observe the Buddha's teachings. Like someone with eyes can make use of the sun. Furthermore, the wise are said to obtain a portion of the Buddha's teachings, just as a son obtains a portion of his father's wealth. Moreover, the wise are called alive, while others are called dead. Furthermore, the wise are called true practitioners because they know the truth. Also, the wise know the taste of the Buddha's teachings, just as an undamaged tongue can distinguish the five tastes. Moreover, the wise have a mind that is firm and unmoving in the Buddha's teachings, like a stone mountain that cannot be moved by the wind. Furthermore, the wise are called faithful because they have obtained the four kinds of faith and do not follow others. Also, those who have obtained the root of holy wisdom are called disciples of the Buddha, while others are called ordinary worldlings. Therefore, it is said that the wise can obtain benefits, and those without frivolous discussions can obtain benefits. If discussing oneness and difference is called frivolous discussion. For example, Ananda (Ananda, one of the Buddha's ten great disciples) asked Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), 'If the six entrances of sense (six entrances of sense) are free from desire and extinguished, is there anything remaining?' Sariputra said, 'After the six entrances of sense are free from desire and extinguished, if there is anything remaining, it is not discussable, and yet you want to discuss it?' If saying there is not, or saying both is and is not, or saying neither is nor is not, such questions and answers are also frivolous discussions. Question: 'Why is this matter not discussable?' Answer: 'This question involves whether the real self (real self) and dharma (dharma) are one or different, so I do not answer. I have no definite entity, but merely use a borrowed name within the five aggregates (five aggregates). If answering with existence or non-existence, one falls into nihilism (nihilism) and eternalism (eternalism). If speaking of me in terms of dependent origination (dependent origination), it is not frivolous discussion.' Furthermore, if someone sees the emptiness of beings (emptiness of beings) and the emptiness of phenomena (emptiness of phenomena), there is no frivolous discussion. Therefore, it is said that those without frivolous discussions can obtain the benefits of the Buddha's teachings. This is called perfect good awareness (perfect good awareness).
Chapter One Hundred and Eighty-Four on Possessing the Latter Five Definite Qualities
Those who possess good faith and understanding (possessing good faith and understanding), if a practitioner can delight in Nirvana (Nirvana, extinction) and detest samsara (samsara, reincarnation), it is called good faith and understanding. Such faith and understanding can quickly lead to liberation. Furthermore, those who delight in Nirvana have no attachments in their hearts. Having delight in Nirvana, there is no fear. Why? If ordinary people think of Nirvana in their hearts, they will be frightened, thinking they will lose themselves forever. Question: 'For what reason can one have faith and understanding in Nirvana?' Answer: 'When practitioners see the impermanence (impermanence), suffering (suffering), emptiness (emptiness), and non-self (non-self) of the world, they will have the thought of extinction regarding Nirvana.' Furthermore, such people have naturally light afflictions, and when they hear of Nirvana, their hearts will believe and rejoice. Also, if one hears of the faults of samsara from a good teacher (good teacher) or by reading scriptures, such as the beginningless sutra (beginningless sutra).
及五天使等諸經中說。則厭離生死信樂泥洹。具行者分者。如經中說。五行者分。一謂有信。二謂心不諂曲。三謂少病。四曰精進。五名智慧。有信名於三寶四諦心無疑悔。無疑悔故能速成定。又有信者心多喜。故能速成定。又信者心調易攝。故疾得定。問曰。若由定生慧。后能斷疑。今云何先定已說無疑。答曰。以多聞故能斷所疑。非得定故。又生深信家。與信者同事常修信心。雖未得定而能不疑如是等。不諂曲者。以質直心無所隱藏。是則易度。如人向醫具說病狀則易救療。少病者。能初夜后夜精進不息。若多疾病則妨行道。精進者。為求道故常勤精進。如攢燧不息則疾得火。智慧者。以有智故四事得果。所謂聖道。問曰。念處等法亦名行者分。何故但說此五法耶。答曰。雖俱是分此法最勝。是行者所須。是以獨說。亦離一切惡集一切善。名行者分。如瞿尼沙經中說。具解脫處者。謂五解脫處。一者若佛及尊勝比丘。為之說法。隨其所聞則能通達語言義趣。以通達故心生歡喜。歡喜則身猗。身猗則受樂。受樂則心攝。是初解脫處。行者住此解脫處。故憶念堅強心則攝定。諸漏盡皆滅必得泥洹。二者善諷誦經。三者為他說法。四者獨處思量諸法。五者善取定相。謂九相等。皆如上說。問曰。佛及尊勝比丘。何故為此
行者說法。答曰。以堪受法能獲大利。是故為說。又此比丘因佛出家。諸根純熟故為說法。尊勝比丘以同所業故為說法。又此行者必須聞法。是故為說。又此人有凈戒等功德成熟。猶如完器堪任受盛。故為說法。此名三慧。通達語言是多聞慧。通達義趣是思惟慧。從此二慧能生心喜。乃至攝心生如實智。是名修慧。此三慧有三種果。謂厭離解脫。又聞法讀誦為人說法。是多聞慧。思量諸法名思惟慧。善取定相是名修慧。問曰。心解脫漏盡是二有何差別。答曰。以定遮煩惱故說心解脫。永斷煩惱故說漏盡。問曰。若持戒等法亦是解脫處。如說持戒則心不悔。心不悔則歡喜等。或因施等亦得解脫。何故但說此五法耶。答曰。以勝故獨說。又問。此法有何勝耶。答曰。是解脫近因。戒等以遠故不說。又問。云何知是近因。答曰。行者聞法。知陰界入等但眾法和合中無我。故則破假名。破假名即是解脫。故名近因。又經中說。多聞功德謂不隨他教。心易攝等。亦以此故知是近因。又佛法有大功德。能滅煩惱至泥洹等。於此寂滅法中。若聽若誦若自思量則速解脫。故名近因。又施得大富。持戒尊貴多聞得智。以智慧故得盡諸漏。不以富貴故知近因。又舍利弗等稱大智者。皆由多聞。問曰。若以多聞心易攝者。阿難何故初中后夜不
【現代漢語翻譯】 現代漢語譯本 行者問：說法的原因是什麼？答：因為聽法者堪能接受佛法，能夠獲得巨大的利益，所以為他們說法。此外，這位比丘因為佛陀而出家，諸根已經成熟，所以為他說法。尊勝比丘因為與他從事相同的修行，所以為他說法。而且，這位行者必須聽聞佛法，所以為他說法。還有，這個人具備清凈的戒律等功德，已經成熟，就像一個完整的器皿，能夠盛裝佛法，所以為他說法。這被稱為三慧（三種智慧）。通達語言文字是多聞慧（通過廣泛學習獲得的智慧）。通達義理和趣味是思惟慧（通過深入思考獲得的智慧）。從這兩種智慧能夠產生內心的喜悅，乃至收攝心念，生起如實的智慧，這叫做修慧（通過修行獲得的智慧）。這三種智慧有三種結果，就是厭離、解脫。此外，聽聞佛法、讀誦經典、為人說法，這是多聞慧。思量諸法（各種事物和現象）的本質，這叫做思惟慧。善於把握禪定的狀態，這叫做修慧。 問：心解脫（從煩惱中解脫）和漏盡（斷盡所有煩惱）這二者有什麼差別？答：因為禪定能夠遮蔽煩惱，所以稱為心解脫。因為永遠斷除了煩惱，所以稱為漏盡。 問：如果持戒等法也是解脫的途徑，就像經文所說，持戒就能使內心不後悔，內心不後悔就能產生歡喜等等。或者因為佈施等行為也能獲得解脫，為什麼只說這五種法（指前文提到的五種修行方法）呢？答：因為這五種法更為殊勝，所以單獨提出來說。又問：這五種法有什麼殊勝之處呢？答：它們是解脫的近因（直接原因），而持戒等法是遠因（間接原因），所以不說。又問：怎麼知道它們是近因呢？答：修行者聽聞佛法，知道陰（構成個體的五種要素）、界（感官與對像之間的界限）、入（感官的入口）等等，都只是眾多要素的和合，其中沒有『我』的存在。因此就能破除虛假的名稱（對事物錯誤的認知）。破除虛假的名稱就是解脫，所以說是近因。而且，經文中說，多聞的功德包括不隨從他人的教導，內心容易收攝等等。也因此可知它是近因。而且，佛法具有巨大的功德，能夠滅除煩惱，達到涅槃等等。對於這種寂滅的佛法，如果聽聞、讀誦、或者自己思量，就能迅速解脫，所以說是近因。而且，佈施能獲得大富，持戒能獲得尊貴，多聞能獲得智慧。因為有智慧，所以能斷盡所有煩惱，而不是因為富貴。因此可知它是近因。而且，舍利弗（Sariputta）等被稱為具有大智慧的人，都是因為多聞。問：如果因為多聞內心容易收攝，那麼阿難（Ananda）為什麼在初夜、中夜、后夜都...
【English Translation】 English version A practitioner asks: What is the reason for teaching the Dharma? The answer is: Because the listener is capable of receiving the Dharma and can obtain great benefits, therefore the Dharma is taught to them. Furthermore, this Bhikkhu (monk) left home because of the Buddha, and his faculties are mature, so the Dharma is taught to him. The Venerable Bhikkhu is taught the Dharma because he engages in the same practice. Moreover, this practitioner must hear the Dharma, so the Dharma is taught to him. Also, this person possesses pure precepts and other merits that have matured, like a complete vessel capable of holding the Dharma, so the Dharma is taught to him. This is called the three wisdoms. Understanding language is the wisdom of learning (Sutamayapanna). Understanding the meaning and interest is the wisdom of reflection (Cintamayapanna). From these two wisdoms, joy can arise in the heart, and even gather the mind to generate true wisdom, which is called the wisdom of cultivation (Bhavanamayapanna). These three wisdoms have three results, namely renunciation and liberation. In addition, hearing the Dharma, reciting the scriptures, and teaching the Dharma to others are the wisdom of learning. Contemplating the nature of all Dharmas (things and phenomena) is called the wisdom of reflection. Being good at grasping the state of Samadhi (meditative state) is called the wisdom of cultivation. Question: What is the difference between 'liberation of the mind' (freedom from afflictions) and 'exhaustion of outflows' (complete eradication of all afflictions)? Answer: Because Samadhi can obscure afflictions, it is called 'liberation of the mind'. Because afflictions are permanently cut off, it is called 'exhaustion of outflows'. Question: If upholding precepts and other Dharmas are also paths to liberation, as the scriptures say that upholding precepts leads to no regret in the heart, and no regret in the heart leads to joy, etc., or because of acts of generosity, liberation can also be obtained, why are only these five Dharmas (referring to the five practices mentioned earlier) mentioned? Answer: Because these five Dharmas are more excellent, they are singled out for discussion. Question: What is the excellence of these five Dharmas? Answer: They are the near cause (direct cause) of liberation, while upholding precepts and other Dharmas are distant causes (indirect causes), so they are not mentioned. Question: How do we know that they are near causes? Answer: The practitioner hears the Dharma and knows that the Skandhas (the five aggregates that constitute an individual), the Ayatanas (the sense bases), and the Dhatus (the elements) are merely the aggregation of many elements, and there is no 'self' in them. Therefore, one can break the false name (incorrect perception of things). Breaking the false name is liberation, so it is called the near cause. Moreover, the scriptures say that the merits of learning include not following the teachings of others, and the mind is easily gathered, etc. It is also known to be the near cause for this reason. Moreover, the Buddha Dharma has great merit, which can extinguish afflictions and reach Nirvana, etc. If one hears, recites, or contemplates this peaceful Dharma, one can quickly liberate, so it is called the near cause. Moreover, giving leads to great wealth, upholding precepts leads to honor, and learning leads to wisdom. Because of wisdom, one can exhaust all outflows, not because of wealth and honor. Therefore, it is known to be the near cause. Moreover, Sariputta (Sariputta) and others are called people with great wisdom, all because of learning. Question: If the mind is easily gathered because of learning, then why did Ananda (Ananda) not...
得解脫。答曰。阿難頭未到枕。即得解脫。是故數在希有法中何故不速。又阿難於此夜中精進小過。以疲極故不得解脫。又阿難自誓。我於今夜必得漏盡。亦如菩薩于道場自誓。誰有此力。如阿難者皆是多聞之力。無障礙者。所謂三障。業障報障煩惱障。若人無此三障則不墮難處。若離諸難則堪受道。又此人名具足四輪。謂好國土依止善人自發正愿。先世福德。又能成就四須陀洹分。謂親近善人喜聽正法。自正憶念能隨法行。又能棄捨貪等三法。如經中說。不斷三法則不能度老病死。不著者不著此岸。不著彼岸不沒中流。不出陸地不為人取及非人取。不入洄澓不自腐爛。此岸謂內六入。彼岸謂外六入。中流謂貪喜。陸地謂我慢。人取謂與在家出家和合。非人取謂持戒為生天上。洄澓謂返戒。腐爛謂破重禁。若人于內入計我。即于外入生我所心。從內外入生貪喜。故即于中沒。從此則生我慢。所以者何。若人著身受有樂故。人來輕毀則生憍慢。如是以我我所貪喜我慢亂其心。故能成餘事。問曰。此喻中以何為水。若以八直聖道為水。則不應以內外六入為岸。貪喜等為中流。亦不應有洄澓腐爛。若以貪愛為水。云何隨此得至泥洹。答曰。以八直聖道為水。譬喻不必令盡相似。如此木若離八難必至大海。比丘如是離諸流難則
【現代漢語翻譯】 現代漢語譯本 得解脫。答曰：阿難（Ananda，佛陀的十大弟子之一）頭還未碰到枕頭，就獲得了解脫。因此，這種速度被認為是稀有難得的。為什麼不更快呢？又因為阿難在這夜裡稍微懈怠了精進，因為疲憊的緣故，沒能立即解脫。而且阿難自己發誓，我今夜一定要證得漏盡（Asravaksaya，斷盡一切煩惱）。就像菩薩在菩提道場發誓一樣。誰有這樣的力量呢？像阿難這樣的人，都是因為多聞佛法的力量。無障礙，指的是三種障礙：業障（Karmavarana，由惡業產生的障礙），報障（Vipakavarana，由果報產生的障礙），煩惱障（Klesavarana，由煩惱產生的障礙）。如果人沒有這三種障礙，就不會墮入困境。如果遠離各種困境，就堪能接受佛道。這個人也被稱為具足四輪，即：好的國土，依止善知識，自發正確的誓願，以及前世積累的福德。又能成就四種須陀洹（Srotapanna，入流果）的因素，即：親近善知識，喜歡聽聞正法，能夠正確地憶念，能夠隨順佛法修行。又能捨棄貪等三種惡法。如經中所說，不斷除這三種惡法，就不能度脫老病死。不著者，不執著於此岸（指內六入，即眼、耳、鼻、舌、身、意），不執著于彼岸（指外六入，即色、聲、香、味、觸、法），不沉沒于中流（指貪愛和喜樂），不登上陸地（指我慢），不被人或非人所捕獲，不進入漩渦（指違犯戒律），不自身腐爛（指違犯重戒）。此岸指的是內六入，彼岸指的是外六入，中流指的是貪愛和喜樂，陸地指的是我慢，被人捕獲指的是與在家或出家眾混雜不清，非人捕獲指的是持戒只爲了昇天，漩渦指的是違犯戒律，腐爛指的是違犯重戒。如果人對內六入執著于『我』，就會對外六入產生『我所』之心。從內外六入產生貪愛和喜樂，因此就會沉沒于中流。從此就會產生我慢。為什麼這麼說呢？如果人執著于身體，感受快樂，別人來輕視譭謗，就會產生驕慢。像這樣，以『我』、『我所』、貪愛、喜樂、我慢擾亂他的心，因此就不能成就其他事情。問：這個比喻中，什麼代表水呢？如果以八正道（Aryastangamarga，八聖道分）為水，就不應該以內外六入為岸，貪愛喜樂等為中流，也不應該有漩渦和腐爛。如果以貪愛為水，怎麼能隨順貪愛而到達涅槃（Nirvana，寂滅）呢？答：以八正道為水。譬喻不一定完全相似。就像木頭如果遠離八難，必定能到達大海。比丘也是這樣，如果遠離各種流難，就能……
【English Translation】 English version Attained liberation.' The answer is: 'Ananda (one of the Buddha's ten principal disciples) attained liberation even before his head touched the pillow. Therefore, this speed is considered rare and precious. Why not faster?' Furthermore, Ananda was slightly less diligent in his efforts that night, and due to fatigue, he could not immediately attain liberation. Moreover, Ananda himself vowed, 'Tonight, I must attain the extinction of outflows (Asravaksaya, the exhaustion of all defilements).' Just like a Bodhisattva vows at the Bodhi tree. Who has such power? Those like Ananda possess the power of extensive learning of the Dharma. 'Without obstacles' refers to the three obstacles: karmic obstacles (Karmavarana, obstacles arising from bad karma), retributive obstacles (Vipakavarana, obstacles arising from the results of actions), and afflictive obstacles (Klesavarana, obstacles arising from afflictions). If a person is free from these three obstacles, they will not fall into difficult circumstances. If one is free from all difficulties, they are capable of receiving the path. This person is also said to possess the four wheels, namely: a good country, reliance on virtuous friends, the spontaneous generation of correct vows, and the accumulation of merit from past lives. They can also accomplish the four factors of a Stream-enterer (Srotapanna, one who has entered the stream to Nirvana): associating with virtuous friends, delighting in hearing the true Dharma, being able to correctly recollect, and being able to practice in accordance with the Dharma. They can also abandon the three evil dharmas of greed, etc. As it is said in the sutras, without cutting off these three evil dharmas, one cannot cross over old age, sickness, and death. 'The non-clinger' does not cling to this shore (referring to the six internal sense bases, namely eye, ear, nose, tongue, body, and mind), does not cling to the other shore (referring to the six external sense objects, namely form, sound, smell, taste, touch, and dharma), does not sink in the middle stream (referring to greed and joy), does not ascend to the land (referring to pride), is not captured by humans or non-humans, does not enter whirlpools (referring to violating precepts), and does not rot (referring to violating major precepts). This shore refers to the six internal sense bases, the other shore refers to the six external sense objects, the middle stream refers to greed and joy, the land refers to pride, being captured by humans refers to being mixed up with lay or monastic communities, being captured by non-humans refers to upholding precepts only for the sake of being reborn in heaven, whirlpools refer to violating precepts, and rotting refers to violating major precepts. If a person clings to 'self' in the six internal sense bases, they will generate a sense of 'mine' towards the six external sense objects. From the six internal and external sense bases, greed and joy arise, and therefore one will sink in the middle stream. From this, pride arises. Why is this so? If a person clings to the body and experiences pleasure, and others come to despise and slander them, they will generate arrogance. In this way, with 'self,' 'mine,' greed, joy, and pride disturbing their mind, they cannot accomplish other things. Question: In this metaphor, what represents water? If the Eightfold Noble Path (Aryastangamarga, the eight factors of the Noble Path) is water, then the six internal and external sense bases should not be the shores, greed and joy, etc., should not be the middle stream, and there should not be whirlpools and rotting. If greed is water, how can one follow greed and reach Nirvana (Nirvana, extinction)? Answer: The Eightfold Noble Path is water. Metaphors do not necessarily have to be completely similar. Just as wood, if it is free from the eight difficulties, will surely reach the great ocean. A Bhikshu (monk) is also like this; if he is free from various streams of difficulties, then he can...
隨八聖道水流入泥洹。如言乳如貝。但取其色不取堅軟。言面如月但取盛滿不取形也。又行者出聖道已著內外入。不如此木即於水中著此彼岸腐爛等也。有論師言。如恒河水必至大海。如是八聖道必至泥洹。故以為喻。如是略說十一定具。若有此法自然得定。
出入息品第一百八十五
阿那波那十六行。謂念出入息若長若短。念息遍身除諸身行。覺喜覺樂覺心行。除心行念出入息。覺心令心喜令心攝。令心解脫。念出入息隨無常。觀隨斷離滅觀。念出入息若長若短。問曰。云何名息長短。答曰。如人上山。若擔重疲乏故息短。行者亦爾。在粗心中爾時則短。粗心者所謂躁疾散亂心也。息長者。行者在細心中則息長。所以者何。隨心細故息亦隨細。如即此人疲極止故息則隨細。爾時則長息。遍身者行者信解身虛。則見一切毛孔風行出入。除身行者。行者得境界力心安隱故。粗息則滅。爾時行者具身憶處。覺喜者是人從此定法心生大喜。本雖有喜不能如是。爾時名為覺喜。覺樂者從喜生樂。所以者何。若心得喜身則調適。身調適則得猗樂。如經中說。心喜故身猗。身猗則受樂。覺心行者。見喜過患以能生貪故。貪是心行從心起故。以受中生貪故。見受是心行。除心行者。行者見從受生貪過。除滅故心則安隱。
【現代漢語翻譯】 現代漢語譯本 隨八聖道水流入泥洹（Nirvana，涅槃）。比如，說乳如貝，只是取其顏色，不取其堅硬或柔軟。說面如月，只是取其圓滿，不取其形狀。又，修行者出了聖道，執著于內外之法，就如同這木頭，即使在水中，也會因為執著於此岸或彼岸而腐爛。有論師說，如同恒河之水必定流向大海，八聖道也必定通往泥洹（Nirvana，涅槃）。所以用這個來比喻。以上是簡略地說明十一種定具。若能具備這些法，自然就能得定。
出入息品第一百八十五
阿那波那（Anapanasati，安般念）有十六行，即念出入息的或長或短。念氣息遍佈全身，去除各種身行。覺知喜、覺知樂、覺知心行。去除心行，念出入息。覺知心，令心歡喜，令心攝持，令心解脫。念出入息，隨觀無常。觀隨斷、離、滅。念出入息的或長或短。問：什麼叫做息長短？答：比如人上山，如果擔子重，疲憊，所以氣息短。修行者也是這樣，在粗心中，那時氣息就短。粗心指的是躁動、快速、散亂的心。息長，是修行者在細心中，氣息就長。為什麼呢？因為隨著心細，氣息也隨著變細。就像這個人停止疲勞，氣息就隨著變細，那時氣息就長。氣息遍佈全身，是修行者信解身體是空虛的，就能看見一切毛孔都有風在出入。去除身行，是修行者得到境界的力量，心就安穩，所以粗息就滅了。那時修行者就具備了身念處。覺知喜，是這個人從這個禪定之法中，心中生出大喜。本來雖然有喜，但不能像這樣。那時就叫做覺知喜。覺知樂，是從喜中生出樂。為什麼呢？如果心得喜，身體就調和舒適，身體調和舒適就能得到猗樂。如經中所說，心喜所以身體猗，身體猗所以感受樂。覺知心行，是看見喜的過患，因為它能生出貪。貪是心行，從心生起。因為在感受中生出貪，所以看見感受是心行。去除心行，是修行者看見從感受中生出貪的過患，去除滅盡，所以心就安穩。
【English Translation】 English version Flowing into Nirvana (Nirvana) with the water of the Eight Noble Paths. For example, saying milk is like a shell, only taking its color, not its hardness or softness. Saying the face is like the moon, only taking its fullness, not its shape. Furthermore, a practitioner who leaves the Noble Path and clings to internal and external dharmas is like this wood, which even in water will rot because of clinging to this shore or the other shore. Some teachers say that just as the water of the Ganges River inevitably flows to the sea, the Eight Noble Paths inevitably lead to Nirvana (Nirvana). Therefore, this is used as a metaphor. The above is a brief explanation of the eleven requisites for samadhi. If one possesses these dharmas, one will naturally attain samadhi.
Chapter One Hundred and Eighty-Five on Entering and Leaving Breath
Anapanasati (Anapanasati, mindfulness of breathing) has sixteen aspects, namely, being mindful of the length of the in-breath and out-breath, whether long or short. Being mindful of the breath pervading the whole body, eliminating all bodily functions. Being aware of joy, being aware of pleasure, being aware of mental functions. Eliminating mental functions, being mindful of the in-breath and out-breath. Being aware of the mind, causing the mind to rejoice, causing the mind to be restrained, causing the mind to be liberated. Being mindful of the in-breath and out-breath, contemplating impermanence. Contemplating detachment, separation, and cessation. Being mindful of the in-breath and out-breath, whether long or short. Question: What is meant by the length of the breath? Answer: For example, when a person climbs a mountain, if the burden is heavy and they are tired, the breath is short. It is the same for a practitioner; when the mind is coarse, the breath is short. A coarse mind refers to a restless, rapid, and scattered mind. A long breath is when the practitioner's mind is subtle, then the breath is long. Why? Because as the mind becomes subtle, the breath also becomes subtle. Just as when this person stops being tired, the breath becomes subtle, then the breath is long. The breath pervading the whole body means that the practitioner believes and understands that the body is empty, and can see the wind entering and leaving all the pores. Eliminating bodily functions means that the practitioner obtains the power of the realm, and the mind is peaceful, so the coarse breath ceases. At that time, the practitioner possesses mindfulness of the body. Being aware of joy means that this person experiences great joy in their heart from this Dharma of meditation. Although there may have been joy before, it was not like this. At that time, it is called being aware of joy. Being aware of pleasure means that pleasure arises from joy. Why? If the mind experiences joy, the body becomes harmonious and comfortable, and if the body is harmonious and comfortable, one can attain ease and pleasure. As it is said in the sutras, because the mind is joyful, the body is at ease; because the body is at ease, one experiences pleasure. Being aware of mental functions means seeing the fault of joy, because it can give rise to greed. Greed is a mental function, arising from the mind. Because greed arises from sensation, one sees sensation as a mental function. Eliminating mental functions means that the practitioner sees the fault of greed arising from sensation, and eliminates and extinguishes it, so the mind becomes peaceful.
亦滅除粗受。故說除心行。覺心者行者除受味故。見心寂滅不沒不掉。是心或時還沒。爾時令喜。若心還掉爾時令攝。若離二法爾時應舍。故說令心解脫。行者如是心寂定故生無常行。以無常行斷諸煩惱。是名斷行。煩惱斷故心則厭離。是名離行。以心離故得一切滅。是名滅行。如是次第得解脫。故名十六行念出入息。問曰。何故念出入息名為聖行天行梵行學行無學行耶。答曰。風行虛中虛相能速開導壞相。壞相即是空。空即是聖行。故名聖行。為生凈天故名天行。為到寂滅故名梵行。為得學法故名學行。為無學故名無學行。問曰。若觀不凈深厭離身。速得解脫。何用修此十六行耶。答曰。不凈觀未得離欲自惡厭。身心則迷悶。如服藥過則還為病。如是不凈喜生惡厭。如跋求沫河邊諸比丘不凈觀故深生惡厭。飲毒墜高等種種自殺。此行不爾。能得離欲而不生惡厭。故名為勝。又此行易得。自緣身故不凈易失。又此行細微。以能自壞身故。不凈行粗壞骨相難。又此行能破一切煩惱。不凈但破淫慾。所以者何。一切煩惱皆因覺生。念出入息為斷諸覺故。問曰。出入息為屬身。為屬心耶。答曰。亦屬身亦屬心。所以者何。處胎中無。故知由身。若第四禪等及無心者。無故知由心。問曰。息不故起不應由心。所以者何。是息不
{ "translations": [ "亦能滅除粗重的感受。所以說要去除心中的活動。覺悟心的人，修行的人，因為去除對感受的執著和貪戀。觀察心寂靜，不沉沒也不掉舉。這顆心有時會沉沒，這時要使它生起喜悅。如果心還掉舉，這時要使它收攝回來。如果離開了沉沒和掉舉這兩種狀態，這時就應該捨棄。所以說要使心解脫。修行人這樣使心寂靜安定，因此生起觀無常的修行。用觀無常的修行來斷除各種煩惱，這叫做斷行。煩惱斷除后，心就厭離，這叫做離行。因為心遠離了煩惱，所以得到一切滅盡，這叫做滅行。像這樣次第得到解脫，所以叫做十六行念出入息（Anapanasati，十六勝行）。\n\n問：為什麼念出入息被稱為聖行、天行、梵行、學行、無學行呢？\n\n答：風在虛空中執行，虛空的特效能夠迅速開導和破壞。破壞的特性就是空，空就是聖行。所以叫做聖行。爲了生到清凈的天界，所以叫做天行。爲了到達寂滅的境界，所以叫做梵行。爲了得到有學的法，所以叫做學行。爲了達到無學的境界，所以叫做無學行。\n\n問：如果觀察不凈，深深地厭離身體，就能迅速得到解脫，為什麼還要修這十六行呢？\n\n答：不凈觀如果還沒有達到離欲的境界，就會對自身產生厭惡。身心就會迷悶，就像服用藥物過量反而會生病一樣。像這樣，不凈觀會產生對自身的厭惡。就像跋求沫河（Vakkumuda River）邊的比丘們，因為修不凈觀而深深地厭惡自身，飲毒、墜落等，用各種方法自殺。這種修行（指十六行念）不是這樣，能夠得到離欲，而不會產生對自身的厭惡，所以叫做殊勝。而且這種修行容易得到，因為是緣自身。不凈觀容易失去作用。而且這種修行細微，因為它能夠從根本上破壞自身。不凈觀粗糙，破壞骨相困難。而且這種修行能夠破除一切煩惱，不凈觀只能破除淫慾。為什麼呢？因為一切煩惱都是因為覺知而產生。念出入息是爲了斷除各種覺知。\n\n問：出入息是屬於身體，還是屬於心呢？\n\n答：既屬於身體，也屬於心。為什麼呢？因為在胎兒中沒有出入息，所以知道它是由身體產生的。如果到了第四禪等境界，以及無心的人，就沒有出入息，所以知道它是由心產生的。\n\n問：氣息不是有意的產生，不應該由心控制。為什麼呢？因為氣息不是有意的", "現代漢語譯本亦能滅除粗重的感受。所以說要去除心中的活動。覺悟心的人，修行的人，因為去除對感受的執著和貪戀。觀察心寂靜，不沉沒也不掉舉。這顆心有時會沉沒，這時要使它生起喜悅。如果心還掉舉，這時要使它收攝回來。如果離開了沉沒和掉舉這兩種狀態，這時就應該捨棄。所以說要使心解脫。修行人這樣使心寂靜安定，因此生起觀無常的修行。用觀無常的修行來斷除各種煩惱，這叫做斷行。煩惱斷除后，心就厭離，這叫做離行。因為心遠離了煩惱，所以得到一切滅盡，這叫做滅行。像這樣次第得到解脫，所以叫做十六行念出入息（Anapanasati，十六勝行）。\n\n問：為什麼念出入息被稱為聖行、天行、梵行、學行、無學行呢？\n\n答：風在虛空中執行，虛空的特效能夠迅速開導和破壞。破壞的特性就是空，空就是聖行。所以叫做聖行。爲了生到清凈的天界，所以叫做天行。爲了到達寂滅的境界，所以叫做梵行。爲了得到有學的法，所以叫做學行。爲了達到無學的境界，所以叫做無學行。\n\n問：如果觀察不凈，深深地厭離身體，就能迅速得到解脫，為什麼還要修這十六行呢？\n\n答：不凈觀如果還沒有達到離欲的境界，就會對自身產生厭惡。身心就會迷悶，就像服用藥物過量反而會生病一樣。像這樣，不凈觀會產生對自身的厭惡。就像跋求沫河（Vakkumuda River）邊的比丘們，因為修不凈觀而深深地厭惡自身，飲毒、墜落等，用各種方法自殺。這種修行（指十六行念）不是這樣，能夠得到離欲，而不會產生對自身的厭惡，所以叫做殊勝。而且這種修行容易得到，因為是緣自身。不凈觀容易失去作用。而且這種修行細微，因為它能夠從根本上破壞自身。不凈觀粗糙，破壞骨相困難。而且這種修行能夠破除一切煩惱，不凈觀只能破除淫慾。為什麼呢？因為一切煩惱都是因為覺知而產生。念出入息是爲了斷除各種覺知。\n\n問：出入息是屬於身體，還是屬於心呢？\n\n答：既屬於身體，也屬於心。為什麼呢？因為在胎兒中沒有出入息，所以知道它是由身體產生的。如果到了第四禪等境界，以及無心的人，就沒有出入息，所以知道它是由心產生的。\n\n問：氣息不是有意的產生，不應該由心控制。為什麼呢？因為氣息不是有意的", "english_translations": [ "It also eliminates coarse sensations. Therefore, it is said to eliminate the activities of the mind. The one who awakens the mind, the practitioner, eliminates the attachment and craving for sensations. Observing the mind as tranquil, neither sinking nor agitated. This mind sometimes sinks; at that time, one should generate joy. If the mind is still agitated, at that time, one should restrain it. If one is free from these two states, then one should relinquish it. Therefore, it is said to liberate the mind. When the practitioner makes the mind tranquil and stable in this way, they give rise to the practice of contemplating impermanence. By using the practice of contemplating impermanence, one cuts off all afflictions. This is called 'cutting off practice'. When afflictions are cut off, the mind then becomes disgusted and detached. This is called 'detachment practice'. Because the mind is detached, one attains all cessation. This is called 'cessation practice'. In this way, one attains liberation in sequence. Therefore, it is called the Sixteen Aspects of Mindfulness of Breathing (Anapanasati, Sixteen Excellent Practices).\n\nQuestion: Why is mindfulness of breathing called the Noble Practice, the Heavenly Practice, the Brahma Practice, the Practice of the Learner, and the Practice of the Non-Learner?\n\nAnswer: The wind moves in the empty space, and the characteristic of emptiness can quickly guide and destroy. The characteristic of destruction is emptiness, and emptiness is the Noble Practice. Therefore, it is called the Noble Practice. In order to be born in the pure heavens, it is called the Heavenly Practice. In order to reach the state of cessation, it is called the Brahma Practice. In order to attain the Dharma of the Learner, it is called the Practice of the Learner. In order to attain the state of the Non-Learner, it is called the Practice of the Non-Learner.\n\nQuestion: If one contemplates impurity and deeply detests the body, one can quickly attain liberation. Why then should one cultivate these Sixteen Aspects?\n\nAnswer: If the contemplation of impurity has not yet attained the state of being free from desire, one will generate disgust towards oneself. The body and mind will become confused, just like taking too much medicine will cause illness. In this way, the contemplation of impurity will generate disgust towards oneself. Like the monks by the Vakkumuda River, because they cultivated the contemplation of impurity, they deeply detested themselves, drinking poison, falling, and using various methods to commit suicide. This practice (referring to the Sixteen Aspects of Mindfulness) is not like that; it can attain freedom from desire without generating disgust towards oneself, so it is called superior. Moreover, this practice is easy to attain because it is based on oneself. The contemplation of impurity is easy to lose its effect. Moreover, this practice is subtle because it can fundamentally destroy oneself. The contemplation of impurity is coarse, and it is difficult to destroy the appearance of bones. Moreover, this practice can destroy all afflictions, while the contemplation of impurity can only destroy lust. Why? Because all afflictions arise from perception. Mindfulness of breathing is for cutting off all perceptions.\n\nQuestion: Does breathing belong to the body or to the mind?\n\nAnswer: It belongs to both the body and the mind. Why? Because there is no breathing in the fetus, so we know it is produced by the body. If one reaches the state of the Fourth Dhyana, etc., and those without mind, there is no breathing, so we know it is produced by the mind.\n\nQuestion: Breathing is not intentionally produced, so it should not be controlled by the mind. Why? Because breathing is not intentional" ], "English version": "English versionIt also eliminates coarse sensations. Therefore, it is said to eliminate the activities of the mind. The one who awakens the mind, the practitioner, eliminates the attachment and craving for sensations. Observing the mind as tranquil, neither sinking nor agitated. This mind sometimes sinks; at that time, one should generate joy. If the mind is still agitated, at that time, one should restrain it. If one is free from these two states, then one should relinquish it. Therefore, it is said to liberate the mind. When the practitioner makes the mind tranquil and stable in this way, they give rise to the practice of contemplating impermanence. By using the practice of contemplating impermanence, one cuts off all afflictions. This is called 'cutting off practice'. When afflictions are cut off, the mind then becomes disgusted and detached. This is called 'detachment practice'. Because the mind is detached, one attains all cessation. This is called 'cessation practice'. In this way, one attains liberation in sequence. Therefore, it is called the Sixteen Aspects of Mindfulness of Breathing (Anapanasati, Sixteen Excellent Practices).\n\nQuestion: Why is mindfulness of breathing called the Noble Practice, the Heavenly Practice, the Brahma Practice, the Practice of the Learner, and the Practice of the Non-Learner?\n\nAnswer: The wind moves in the empty space, and the characteristic of emptiness can quickly guide and destroy. The characteristic of destruction is emptiness, and emptiness is the Noble Practice. Therefore, it is called the Noble Practice. In order to be born in the pure heavens, it is called the Heavenly Practice. In order to reach the state of cessation, it is called the Brahma Practice. In order to attain the Dharma of the Learner, it is called the Practice of the Learner. In order to attain the state of the Non-Learner, it is called the Practice of the Non-Learner.\n\nQuestion: If one contemplates impurity and deeply detests the body, one can quickly attain liberation. Why then should one cultivate these Sixteen Aspects?\n\nAnswer: If the contemplation of impurity has not yet attained the state of being free from desire, one will generate disgust towards oneself. The body and mind will become confused, just like taking too much medicine will cause illness. In this way, the contemplation of impurity will generate disgust towards oneself. Like the monks by the Vakkumuda River, because they cultivated the contemplation of impurity, they deeply detested themselves, drinking poison, falling, and using various methods to commit suicide. This practice (referring to the Sixteen Aspects of Mindfulness) is not like that; it can attain freedom from desire without generating disgust towards oneself, so it is called superior. Moreover, this practice is easy to attain because it is based on oneself. The contemplation of impurity is easy to lose its effect. Moreover, this practice is subtle because it can fundamentally destroy oneself. The contemplation of impurity is coarse, and it is difficult to destroy the appearance of bones. Moreover, this practice can destroy all afflictions, while the contemplation of impurity can only destroy lust. Why? Because all afflictions arise from perception. Mindfulness of breathing is for cutting off all perceptions.\n\nQuestion: Does breathing belong to the body or to the mind?\n\nAnswer: It belongs to both the body and the mind. Why? Because there is no breathing in the fetus, so we know it is produced by the body. If one reaches the state of the Fourth Dhyana, etc., and those without mind, there is no breathing, so we know it is produced by the mind.\n\nQuestion: Breathing is not intentionally produced, so it should not be controlled by the mind. Why? Because breathing is not intentional" }
由意起。如心念餘事息常出入。如食自消如影自轉。非人為也。答曰。息不故起不由憶念。但以眾緣和合故起。若有心則有。無心便無。故知由心。有隨心差別。粗心則短細心則長。又出入息由地由心。若在出入息地。亦有出入息地心。爾時則有出入息地。所謂欲界及三禪。若在出入息地而無出入息地心。及在無心爾時則無。若在無出入息地。爾時亦無。問曰。息起時先出耶先入耶。答曰。生時先出死時後入。出入第四禪亦如是。問曰。是念出入息云何名具足。答曰。行者若得此十六行。爾時名具足。有論師言。以六因緣故名具足。所謂數隨止觀轉緣清凈。數名數出入息從一至十。數有三種。若等若過若減。等謂十數為十。過謂十一數名為十。減名數九為十。隨名行者心隨息出入。觀名行者見息系身如珠中縷。止名令心住出入息。轉謂轉身緣心令受緣心。現前心法亦爾。清凈名行者離一切煩惱諸難心得清凈。此不必定。所以者何。是諸行中不必要用數隨二法。行者但令心住息中斷諸覺。故若能行十六種名為具足。又此具足相不決定。鈍根所行。于利根者則非具足。問曰。是出入息經中何故說名為食。答曰。若息出入停等。身得快樂。如得美食。益身調適。故名為食。問曰。此十六行中盡念出入息耶。答曰。是人名壞裂
【現代漢語翻譯】 現代漢語譯本 由意而起。比如心念其他事情，呼吸也會自然出入。如同食物自己消化，影子自己轉動，不是人為的。回答：呼吸不是無緣無故產生的，也不是因為憶念而產生的，只是因為各種因緣和合才產生的。如果有心，呼吸就有；沒有心，呼吸就沒有。所以知道呼吸是由心而生的。呼吸隨著心的差別而不同，粗心的時候呼吸就短，細心的時候呼吸就長。而且，出入息由地和心決定。如果處在出入息的地，也有出入息地的心，那時就有出入息地，也就是欲界和三禪。如果處在出入息的地，卻沒有出入息地的心，或者處於無心狀態，那時就沒有出入息。如果處在沒有出入息的地，那時也沒有出入息。問：呼吸開始的時候是先呼出還是先吸入？答：出生的時候先呼出，死亡的時候最後吸入。出入第四禪也是這樣。問：怎樣才算是具足地念出入息（Ānāpānasati）？答：修行者如果能夠做到這十六行，那時才算是具足。有論師說，因為六種因緣才算是具足，也就是數（counting）、隨（following）、止（stopping）、觀（observing）、轉（turning）、清凈（purifying）。數，就是數出入息，從一數到十。數有三種情況：相等、超過、減少。相等，就是十個數為十；超過，就是數十一卻說成十；減少，就是數九卻說成十。隨，就是修行者的心隨著呼吸出入。觀，就是修行者看到呼吸繫於身體，如同珠子中的線。止，就是讓心安住在出入息上。轉，就是轉身緣心，讓受緣心。現前心法也是這樣。清凈，就是修行者遠離一切煩惱，各種困難都能得到清凈。但這不一定，為什麼呢？因為這些行中不必要用到數和隨這兩種方法。修行者只要讓心安住在呼吸上，斷除各種覺，就可以了。所以如果能做到十六種，就稱為具足。而且這種具足相不是絕對的，對於鈍根的人來說是具足，對於利根的人來說就不是具足。問：為什麼這部出入息經（Ānāpānasati Sutta）中說呼吸是食物？答：如果呼吸出入平穩，身體就會感到快樂，如同得到了美食，滋養身體，調和身心，所以稱為食物。問：這十六行中是否窮盡了念出入息（Ānāpānasati）？答：這種人叫做壞裂（broken）。
【English Translation】 English version It arises from intention. For example, when the mind thinks of other things, the breath naturally goes in and out. Like food digesting itself, or a shadow turning by itself, it is not done by a person. Answer: Breath does not arise without cause, nor does it arise from recollection. It arises because of the combination of various conditions. If there is mind, there is breath; if there is no mind, there is no breath. Therefore, it is known that breath arises from the mind. Breath differs according to the differences in the mind. When the mind is coarse, the breath is short; when the mind is subtle, the breath is long. Moreover, the in-and-out breath is determined by the place and the mind. If one is in the place of in-and-out breath, and also has the mind of the place of in-and-out breath, then there is the place of in-and-out breath, which is the desire realm and the third Dhyana (Jhāna). If one is in the place of in-and-out breath but does not have the mind of the place of in-and-out breath, or is in a state of no-mind, then there is no in-and-out breath. If one is in a place where there is no in-and-out breath, then there is also no in-and-out breath. Question: When breath begins, does it exhale first or inhale first? Answer: At birth, it exhales first; at death, it inhales last. The fourth Dhyana (Jhāna) of in-and-out breath is also like this. Question: How is mindfulness of breathing (Ānāpānasati) said to be complete? Answer: If a practitioner can accomplish these sixteen practices, then it is said to be complete. Some teachers say that it is complete because of six conditions, namely, counting (counting), following (following), stopping (stopping), observing (observing), turning (turning), and purifying (purifying). Counting means counting the in-and-out breaths from one to ten. There are three situations in counting: equal, exceeding, and decreasing. Equal means counting ten as ten; exceeding means counting eleven but calling it ten; decreasing means counting nine but calling it ten. Following means the practitioner's mind follows the in-and-out breath. Observing means the practitioner sees the breath connected to the body, like a thread in a pearl. Stopping means causing the mind to dwell on the in-and-out breath. Turning means turning the body and mind, allowing the feeling to condition the mind. The present mind-dharma is also like this. Purifying means the practitioner is free from all afflictions, and all difficulties can be purified. But this is not certain. Why? Because it is not necessary to use the methods of counting and following in these practices. The practitioner only needs to let the mind dwell on the breath and cut off all perceptions. Therefore, if one can practice the sixteen types, it is called complete. Moreover, this characteristic of completeness is not absolute. It is complete for those with dull faculties, but not complete for those with sharp faculties. Question: Why is breath called food in this Ānāpānasati Sutta (Ānāpānasati Sutta)? Answer: If the in-and-out breath is even and balanced, the body will feel happy, like receiving delicious food, nourishing the body, and harmonizing the body and mind, so it is called food. Question: Are all aspects of mindfulness of breathing (Ānāpānasati) exhausted in these sixteen practices? Answer: Such a person is called 'broken'.
五陰方便。若壞裂五陰除假名已。更復何用念出入息。是名身憶。四種憶身故名身憶。問曰。憶緣過去息是現在。何故名憶。答曰。是破假名智以憶名說。諸心數法更相為名。如十想等。亦憶先後所行故名為憶。問曰。長短等中不說聖行。云何無行名憶處耶。經中說。若行者學出入息。若長若短若遍身。若除身行。爾時名身憶處。答曰。是名初方便道。為心清凈故后名斷道。又此中有無常等行。但此經不說。余經中說。行者于出入息中觀身生相滅相及生滅相。又說觀身無常等。但第四中無常等行具足故說。
定難品第一百八十六
是定若離障礙諸難。能成大利。定難者。所謂粗喜。如經中說。我生粗喜心難法。行者不應生此粗喜。以有貪著等過亂定心故。問曰。從法生喜云何能令不生。答曰。行者念空則不生喜。以有眾生想故生喜。五陰空無眾生。云何當喜。又行者應作是念。以因緣故種種法生。謂光明等。是中何所喜耶。又行者見所喜法尋皆敗壞。粗喜則滅。又行者更求大事。不以光明等法。為是故不生喜。又行者見滅相利故。不以光明等相為喜。又此行者修習寂滅欲盡煩惱。故不生喜以此等緣能滅粗喜。又有怖畏定難。行者見可怖緣故生怖畏。世間所有可怖畏處行者悉見。於此事中皆應諦觀無常敗壞
【現代漢語翻譯】 現代漢語譯本 五陰方便。如果破壞、分割五陰，去除假名之後，還需要用什麼來憶念出入息呢？這叫做身憶。四種憶身的方法，所以叫做身憶。問：憶念過去的出入息，而現在是現在時，為什麼叫做憶念呢？答：這是用破除假名的智慧來說明憶念。各種心數法互相作為名稱，比如十想等等，也是憶念先前所行的，所以叫做憶念。問：在長短等（的觀法）中沒有說聖行，為什麼沒有（聖）行也能稱為憶處呢？經中說，如果修行者學習出入息，無論是長、是短、是遍全身，如果去除身行，那時就叫做身憶處。答：這叫做最初的方便道，爲了使心清凈，之後稱為斷道。而且這裡面有無常等行，只是這部經沒有說。其他的經中說，修行者在出入息中觀察身的生相、滅相以及生滅相。又說觀察身無常等等。但第四（遍身）中無常等行具足，所以這樣說。
定難品第一百八十六
這種禪定如果遠離障礙和各種困難，就能成就大利益。定難，就是指粗喜。如經中所說，我生起了粗喜，這是禪定中的困難。修行者不應該生起這種粗喜，因為有貪著等過失，會擾亂禪定之心。問：從法中生起的喜悅，怎樣才能不生起呢？答：修行者如果念空，就不會生起喜悅。因為有眾生相，所以才會生起喜悅。五陰是空的，沒有眾生，怎麼會生起喜悅呢？而且修行者應該這樣想，因為因緣的緣故，種種法才生起，比如光明等等，這其中有什麼值得喜悅的呢？而且修行者見到所喜悅的法，很快都會敗壞，粗喜就會消失。而且修行者更追求大事，不把光明等法當作目標，因此就不會生起喜悅。而且修行者見到滅相的利益，因此不把光明等相當作喜悅。而且這位修行者修習寂滅，想要窮盡煩惱，因此不會生起喜悅。通過這些因緣，能夠滅除粗喜。還有怖畏的定難。修行者見到可怕的因緣，所以生起怖畏。世間所有可怕的地方，修行者都見到了，對於這些事情，都應該仔細觀察，它們都是無常敗壞的。
【English Translation】 English version The convenience of the Five Skandhas (Panca-skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness). If one destroys and separates the Five Skandhas, and removes the provisional name, what else is needed to contemplate the incoming and outgoing breaths? This is called body-mindfulness (Kāya-smṛti). Because of the four types of body-mindfulness, it is called body-mindfulness. Question: Mindfulness is directed towards past breaths, while the present is the present moment. Why is it called mindfulness? Answer: This uses the wisdom of breaking down provisional names to explain mindfulness. Various mental phenomena serve as names for each other, such as the ten perceptions (dasa-saṃjñā) and so on. They also remember what was done before and after, so they are called mindfulness. Question: In the contemplation of length and shortness (of breath), the noble practice (ārya-mārga) is not mentioned. How can it be called a place of mindfulness without practice? The sutra says, 'If a practitioner learns about incoming and outgoing breaths, whether long, short, or pervading the whole body, and if they remove bodily activity, then it is called a place of body-mindfulness.' Answer: This is called the initial expedient path (upāya-mārga), for the sake of purifying the mind, and later it is called the path of cessation (nirodha-mārga). Moreover, there are practices such as impermanence (anitya) within this, but this sutra does not mention them. Other sutras say that the practitioner observes the arising, ceasing, and arising-and-ceasing aspects of the body in the incoming and outgoing breaths. It also says to observe the impermanence of the body, and so on. However, the fourth (pervading the body) fully encompasses practices such as impermanence, so it is explained in this way.
Chapter One Hundred and Eighty-Six on Difficulties in Samadhi (Samādhi-kaṭhina)
If this samadhi (concentration) is free from obstacles and difficulties, it can achieve great benefits. Difficulties in samadhi refer to coarse joy (oḍārika-prīti). As it says in the sutra, 'I have generated coarse joy,' which is a difficulty in samadhi. Practitioners should not generate this coarse joy, because it has faults such as attachment (rāga) that disturb the mind of samadhi. Question: How can one prevent joy that arises from the Dharma (law, teaching) from arising? Answer: If the practitioner contemplates emptiness (śūnyatā), joy will not arise. Because there is a perception of beings (sattva-saṃjñā), joy arises. The Five Skandhas are empty, without beings. How can joy arise? Moreover, the practitioner should think like this: 'Because of conditions (pratyaya), various phenomena arise, such as light and so on. What is there to be joyful about in this?' Moreover, the practitioner sees that the phenomena they rejoice in quickly decay, and coarse joy disappears. Moreover, the practitioner seeks greater matters and does not regard phenomena such as light as the goal, so joy does not arise. Moreover, the practitioner sees the benefit of the aspect of cessation (nirodha-lakṣaṇa), so they do not regard aspects such as light as joy. Moreover, this practitioner cultivates quiescence (śamatha) and desires to exhaust afflictions (kleśa), so joy does not arise. Through these conditions, coarse joy can be extinguished. There is also the difficulty of fear (bhaya) in samadhi. The practitioner sees frightening conditions, so fear arises. The practitioner sees all the frightening places in the world. In these matters, one should carefully observe that they are all impermanent (anitya) and decaying (vipariṇāma).
不應隨也。所以者何。坐禪法中有此因緣見可畏事。不可以此而生怖畏。是事虛妄皆空。如幻能誑凡人非真實也。如是思惟則離怖畏。又依空法則無怖畏。又作是念。我行力故感此異相不應怖畏。又自念。身有戒聞等功德具足。無可加害因緣故不怖畏。又此行者樂道深故。不惜身命何所怖畏。又此人心常處正念。是故怖畏不能得便。又念勇悍相故不怖畏。怖畏是怯弱相。以如是等滅除怖畏。又有不適定難。謂行者有冷熱等病。若疲極失睡。謂因緣故令身不適。有貪憂嫉垢等諸煩惱。令心不適則失禪定。是故行者應自將護身心令其調適。又有異相定難。所謂垢相亦有非垢相能亂禪定。如佈施等相。又有不等定難。所謂精進若遲若疾。疾則身心疲極。遲則不取定相。俱退失定。如捉鳥子急則疲極緩則飛去。又如調絃若急若緩俱不成音。又精進若速則難究竟。如佛語阿那律。汝精進過。后當懈怠。所以者何。若精進過則事不成。還墮懈怠。精進若遲事亦不辦。是故不等名為定難。又有無念定難。謂不念善法。設念善法則非所受。又不念定相而念外色。是名不念。行者應一心精進念所受法如擎油缽。又有顛倒定難。謂多欲人受行慈心。多瞋恚人修習不凈。上二種人觀十二因緣。又沒心中修止。踔心中行精進。是二心中行舍。是
【現代漢語翻譯】 現代漢語譯本：不應該跟隨這些可怖之相。為什麼呢？因為在坐禪的方法中，有這種因緣會見到可怕的事情。不可以用這些而產生怖畏。這些事情是虛妄的，都是空無的，就像幻術能夠欺騙凡人，不是真實的。這樣思維就能遠離怖畏。而且，依據空性的法則，就沒有怖畏。又應當這樣想：因為我修行的力量，才感應到這些奇異的景象，不應該怖畏。又自己想到，自身具有戒律、聞法等功德，具足，沒有可以被加害的因緣，所以不怖畏。而且，這位修行人因為喜愛佛道很深，不吝惜身命，還有什麼可以怖畏的呢？而且，這個人內心常常安住于正念，所以怖畏不能夠得逞。又憶念勇猛剛毅之相，所以不怖畏。怖畏是怯懦軟弱之相。用像這樣的方法來滅除怖畏。還有不適定的障礙，就是修行人有冷病、熱病等疾病。或者疲勞困頓，睡眠不足。因為這些因緣，使得身體不舒適。有貪慾、憂愁、嫉妒、污垢等各種煩惱，使得內心不舒適，就會失去禪定。所以修行人應當自己調養身心，使它們調和舒適。還有異相的定障，就是說，不潔凈的景象，也有非不潔凈的景象，能夠擾亂禪定，比如佈施等的景象。還有不平衡的定障，就是說，精進如果太慢或者太快。太快則身心疲憊困頓，太慢則不能夠把握住禪定的征相。都會退失禪定。就像捕捉小鳥，抓得太緊就會使它疲憊，抓得太鬆就會讓它飛走。又像調整琴絃，調得太緊或者太鬆，都不能發出正確的音調。而且，精進如果太快，就難以達到究竟。就像佛陀對阿那律（Anuruddha）所說：『你的精進太過分了，以後會懈怠的。』為什麼呢？如果精進太過分，事情就不能成功，反而會墮入懈怠。精進如果太慢，事情也不能辦成。所以不平衡叫做定障。還有無念的定障，就是說，不憶念善法。即使憶念善法，也不是自己所修習的。又不憶念禪定的征相，而憶念外在的色相。這叫做無念。修行人應當一心精進，憶念自己所修習的法門，就像拿著盛滿油的缽一樣。還有顛倒的定障，就是說，貪慾心重的人修習慈心，嗔恚心重的人修習不凈觀。以上兩種人修習十二因緣。又在昏沉的狀態中修習止，在掉舉的狀態中進行精進。在這兩種狀態中修習舍。
【English Translation】 English version: One should not follow these fearful appearances. Why is that? Because in the practice of meditation, there is the condition where one may see frightening things. One should not generate fear from these. These things are illusory and empty, like a magic trick that can deceive ordinary people, they are not real. Thinking in this way, one can be free from fear. Moreover, according to the principle of emptiness, there is no fear. Also, one should think like this: 'It is because of the power of my practice that I perceive these strange appearances, I should not be afraid.' Furthermore, one should think to oneself that one possesses the merits of precepts, learning, and so on, complete and sufficient, without any cause for harm, therefore one is not afraid. Moreover, this practitioner, because of their deep love for the path, does not cherish their life, so what is there to fear? Moreover, this person's mind is constantly abiding in right mindfulness, therefore fear cannot find an opportunity. Also, remembering the aspect of courage and bravery, one is not afraid. Fear is a sign of cowardice and weakness. Use methods like these to eliminate fear. There are also difficulties in achieving stability, such as the practitioner having illnesses like cold or heat. Or being tired and exhausted, lacking sleep. Because of these conditions, the body is uncomfortable. There are various afflictions such as greed, sorrow, jealousy, defilement, etc., which make the mind uncomfortable, and one will lose concentration. Therefore, the practitioner should take care of their body and mind, making them harmonious and comfortable. There are also obstacles to concentration due to different appearances, that is to say, impure appearances, and also non-impure appearances, can disturb concentration, such as the appearances of giving and so on. There are also obstacles to concentration due to imbalance, that is to say, diligence that is too slow or too fast. If it is too fast, the body and mind will be exhausted, if it is too slow, one will not be able to grasp the signs of concentration. Both will lose concentration. It is like catching a bird, if you hold it too tightly it will be exhausted, if you hold it too loosely it will fly away. Also, like tuning a stringed instrument, if it is too tight or too loose, it will not produce the correct sound. Moreover, if diligence is too fast, it will be difficult to reach the ultimate goal. It is like the Buddha said to Anuruddha (阿那律): 'Your diligence is too excessive, later you will become lazy.' Why is that? If diligence is too excessive, things will not succeed, and one will fall into laziness. If diligence is too slow, things cannot be accomplished. Therefore, imbalance is called an obstacle to concentration. There is also the obstacle of non-mindfulness, that is to say, not remembering wholesome dharmas. Even if one remembers wholesome dharmas, they are not what one is practicing. Also, not remembering the signs of concentration, but remembering external forms. This is called non-mindfulness. The practitioner should be single-mindedly diligent, remembering the dharma they are practicing, like holding a bowl filled with oil. There is also the obstacle of inversion, that is to say, a person with strong desire practices loving-kindness, a person with strong anger cultivates impurity. The above two types of people contemplate the twelve links of dependent origination. Also, cultivating cessation in a state of dullness, and practicing diligence in a state of agitation. Cultivating equanimity in these two states.
名顛倒。又有多語定難。謂多覺觀覺觀是語言因故。又心不樂住。強繫在緣。又有不取相定難。相有三種。所謂止相進相舍相。又有三相謂入定相住相起相。行者不善分別如是等相。故失禪定。又有慢定難若謂我能入定彼不能入。是名憍慢。若謂彼能而我不能。是不如慢。若未得定自謂為得。是增上慢。于不妙定而生妙想。是名邪慢。又貪等法亦名定難。如經中說。若行者一法成就。則不能觀眼無常。所謂貪也。問曰。一切未離欲人皆不能觀眼無常耶。答曰。此言少失。應說現在起貪不能觀眼無常。有成就中亦有差別。有人貪等厚重常來在心則能障定。若薄而不常。則不能為難。又經中說十三惡法皆名定難。十三白法皆是順定。所謂佛言若不斷三法則不能度老病死。謂貪恚癡。若不斷三法則不能斷貪恚癡。謂身見戒取疑。次有三法謂邪念邪行沒心。次有三法謂妄憶不安慧亂心。次有三法謂調戲不守諸根破戒。次有三法謂不信邪戒懈怠。次有三法。謂不喜善人惡聞正法。喜出他過。次有三法。謂不恭敬難可與語。習惡知識。若不斷三法則不能斷不恭敬難與語惡知識。謂無慚無愧放逸。若能斷無慚無愧放逸。則斷不恭敬難與語惡知識。乃至能斷身見戒取疑。則能斷貪恚癡度老病死。是中度老病死。謂無餘涅槃斷貪恚癡。謂
【現代漢語翻譯】 現代漢語譯本： 名顛倒：又有一種叫做『名顛倒』的禪定障礙。 又有多語定難：還有一種因為說話太多而導致的禪定障礙。這是因為覺和觀（覺觀：初步的思考和深入的觀察）是語言的根源。 又心不樂住，強繫在緣：還有一種是心不樂於安住，強行將心繫縛在所緣境上。 又有不取相定難：還有一種因為不善於處理各種『相』而導致的禪定障礙。『相』有三種，即止相、進相、舍相。還有另外三種相，即入定相、住定相、起定相。修行者如果不善於分辨這些『相』，就會失去禪定。 又有慢定難：還有一種因為『慢』（驕慢）而導致的禪定障礙。如果認為『我能入定，而他們不能』，這叫做憍慢。如果認為『他們能入定，而我不能』，這叫做不如慢。如果還沒有得到禪定，卻自認為已經得到，這是增上慢。對於不好的禪定，卻產生美好的想法，這叫做邪慢。還有貪慾等煩惱，也叫做禪定障礙。如經中所說，如果修行者成就了一種惡法，就不能觀眼無常，這裡所說的一種惡法就是貪慾。 問曰：一切沒有斷除慾望的人，都不能觀眼無常嗎？ 答曰：這種說法不夠準確。應該說，現在生起貪慾的人，不能觀眼無常。在成就的程度上也有差別。有的人貪慾等煩惱深重，常常在心中，就會障礙禪定。如果貪慾輕微，而且不常生起，就不能成為障礙。又經中說，十三種惡法都叫做禪定障礙，十三種善法都有助於禪定。佛說，如果不斷除三種惡法，就不能度脫老病死，這三種惡法是貪、嗔、癡（貪恚癡：貪慾、嗔恨、愚癡）。如果不斷除三種惡法，就不能斷除貪、嗔、癡，這三種惡法是身見、戒取、疑（身見戒取疑：認為身體是真實存在的錯誤見解，執著于錯誤的戒律，懷疑真理）。接下來有三種惡法，即邪念、邪行、沒心（邪念邪行沒心：錯誤的念頭，錯誤的行為，精神萎靡）。接下來有三種惡法，即妄憶、不安、慧亂心（妄憶不安慧亂心：虛妄的記憶，內心的不安，智慧的混亂）。接下來有三種惡法，即調戲、不守諸根、破戒（調戲不守諸根破戒：戲弄，不守護感官，違犯戒律）。接下來有三種惡法，即不信、邪戒、懈怠（不信邪戒懈怠：不相信正法，持不正當的戒律，懈怠）。接下來有三種惡法，即不喜善人、惡聞正法、喜出他過（不喜善人惡聞正法喜出他過：不喜歡善良的人，厭惡聽聞正法，喜歡揭露別人的過失）。接下來有三種惡法，即不恭敬、難可與語、習惡知識（不恭敬難可與語習惡知識：不恭敬，難以溝通，親近惡友）。如果不斷除三種惡法，就不能斷除不恭敬、難以溝通、親近惡友，這三種惡法是無慚、無愧、放逸（無慚無愧放逸：不知羞恥，沒有羞愧心，放縱）。如果能斷除無慚、無愧、放逸，就能斷除不恭敬、難以溝通、親近惡友，乃至能斷除身見、戒取、疑，就能斷除貪、嗔、癡，度脫老病死。這裡所說的度脫老病死，是指無餘涅槃（無餘涅槃：徹底的解脫），斷除貪、嗔、癡，是指...
【English Translation】 English version: Name Inversion: There is also a meditation obstacle called 'Name Inversion'. Also, Difficulty with Meditation due to Excessive Speech: There is also a meditation obstacle caused by talking too much. This is because perception and observation (覺觀：initial thought and deep observation) are the root of language. Also, the Mind Does Not Delight in Abiding, Forcibly Tied to Conditions: There is also a situation where the mind does not delight in abiding and is forcibly tied to conditioned objects. Also, Difficulty with Meditation due to Non-Grasping of Characteristics: There is also a meditation obstacle caused by not being good at dealing with various 'characteristics'. There are three types of 'characteristics', namely, the characteristic of cessation, the characteristic of progress, and the characteristic of abandonment. There are also another three characteristics, namely, the characteristic of entering meditation, the characteristic of abiding in meditation, and the characteristic of arising from meditation. If practitioners are not good at distinguishing these 'characteristics', they will lose their meditation. Also, Difficulty with Meditation due to Pride: There is also a meditation obstacle caused by 'pride'. If one thinks, 'I can enter meditation, but they cannot,' this is called arrogance. If one thinks, 'They can enter meditation, but I cannot,' this is called inferior pride. If one has not attained meditation but thinks that one has, this is called excessive pride. If one has beautiful thoughts about an impure meditation, this is called wrong pride. Also, greed and other afflictions are also called meditation obstacles. As it is said in the sutras, if a practitioner perfects one evil dharma, they cannot contemplate the impermanence of the eye. The one evil dharma mentioned here is greed. Question: Can all those who have not abandoned desire not contemplate the impermanence of the eye? Answer: This statement is not accurate enough. It should be said that those who currently generate greed cannot contemplate the impermanence of the eye. There are also differences in the degree of perfection. Some people's greed and other afflictions are deep and often in their minds, which will hinder meditation. If greed is slight and does not arise often, it will not be an obstacle. Also, the sutras say that the thirteen evil dharmas are all called meditation obstacles, and the thirteen good dharmas all help meditation. The Buddha said that if one does not cut off the three evil dharmas, one cannot transcend old age, sickness, and death. These three evil dharmas are greed, hatred, and delusion (貪恚癡：greed, hatred, and delusion). If one does not cut off the three evil dharmas, one cannot cut off greed, hatred, and delusion. These three evil dharmas are the view of self, adherence to precepts, and doubt (身見戒取疑：the false view that the body is real, attachment to wrong precepts, and doubt of the truth). Next, there are three evil dharmas, namely, wrong thought, wrong action, and a sunken mind (邪念邪行沒心：wrong thoughts, wrong actions, and a listless spirit). Next, there are three evil dharmas, namely, false memory, unease, and a confused mind (妄憶不安慧亂心：false memories, inner unease, and confusion of wisdom). Next, there are three evil dharmas, namely, frivolity, not guarding the senses, and breaking precepts (調戲不守諸根破戒：frivolity, not guarding the senses, and breaking precepts). Next, there are three evil dharmas, namely, disbelief, wrong precepts, and laziness (不信邪戒懈怠：disbelief in the right Dharma, holding improper precepts, and laziness). Next, there are three evil dharmas, namely, not liking good people, disliking hearing the right Dharma, and liking to point out others' faults (不喜善人惡聞正法喜出他過：not liking good people, disliking hearing the right Dharma, and liking to reveal others' faults). Next, there are three evil dharmas, namely, disrespect, difficulty in communicating, and associating with bad friends (不恭敬難可與語習惡知識：disrespect, difficulty in communicating, and associating with bad friends). If one does not cut off the three evil dharmas, one cannot cut off disrespect, difficulty in communicating, and associating with bad friends. These three evil dharmas are shamelessness, lack of remorse, and indulgence (無慚無愧放逸：not knowing shame, lacking a sense of remorse, and indulgence). If one can cut off shamelessness, lack of remorse, and indulgence, one can cut off disrespect, difficulty in communicating, and associating with bad friends, and even cut off the view of self, adherence to precepts, and doubt, and then cut off greed, hatred, and delusion, and transcend old age, sickness, and death. The transcendence of old age, sickness, and death refers to Nirvana without remainder (無餘涅槃：complete liberation), and the cutting off of greed, hatred, and delusion refers to...
阿羅漢果。有餘涅槃斷身見戒取疑。謂三沙門果。斷邪念邪行沒心。謂在暖等達分善根。斷妄憶念不安慧亂心。謂修四憶念處。斷調戲不守諸根破戒。謂受出家戒。斷不喜善人。惡聞正法喜出他過。不信邪戒懈怠不恭敬難可與語習惡知識無慚無愧放逸。謂在家清凈。所以者何。若人獨處為惡不羞。是名無慚。此人於後噁心轉增。眾中為惡亦無所恥。是名無愧。失善法本二白法故。常隨惡法是名放逸。以成就此三惡法故。不受所尊師長教誨。名無恭敬。反悷師教名難與語。如是則遠離師長親近惡人名習惡知識。於此中從無慚生無恭敬。從無愧生難與語。從放逸生習惡知識。故為不信。受邪戒法常為懈怠。習近惡人教令不信。言為惡無報。或聞行惡得報。即便受行雞狗等法。望速畢罪。受行此法不覺有利故生懈怠。以懈怠故不喜善人。謂無真實行正行者。亦惡聞正法。謂行正法皆如邪法無所利益。以心濁故喜出他過。謂他行法皆如自己都無所得。如是不能制煩惱。故心則戲調。以戲調故不攝諸根則能破戒。以破戒故妄生憶念。行不安慧心志散亂便生邪念。生邪念故便行邪道。行邪道時不得利。故心則迷沒。心不明故不斷三結。不斷三結故。不能斷貪等煩惱病等諸衰。與此相違名為白法。又有愁憂定難。行者生念。我于爾所
【現代漢語翻譯】 現代漢語譯本 阿羅漢果（Arhat fruit，佛教修行證悟的最高果位）。有餘涅槃（Nirvana with remainder，證入涅槃但仍有色身存在的狀態）斷除身見（belief in a self，認為存在永恒不變的『我』）、戒取（grasping at rituals，執著于形式上的戒律）和疑（doubt，對佛法真理的懷疑）。這被稱為三沙門果（three Śrāmaṇa fruits，指須陀洹果、斯陀含果和阿那含果）。 斷除邪念和邪行，使心沉沒，這指的是處於暖位（warmth stage，修行過程中的一個階段）等達到分善根（partial roots of goodness，部分善的根基）。 斷除虛妄的憶念，使心不安寧，智慧散亂，這指的是修習四憶念處（four foundations of mindfulness，四念住）。 斷除調戲、不守護諸根（not guarding the senses，不約束感官）、破戒，這指的是受持出家戒（ordination vows，成為僧侶所受的戒律）。 斷除不喜歡善人，厭惡聽聞正法，喜歡揭露他人過失，不相信正法邪戒，懈怠，不恭敬，難以溝通，親近惡知識，無慚無愧，放逸。這指的是在家清凈（purity while living at home，在家居士應保持的清凈）。 為什麼這麼說呢？如果一個人獨自做壞事而不感到羞恥，這叫做無慚（lack of shame，不知羞恥）。這個人之後噁心會更加增長，在眾人面前做壞事也毫無羞恥，這叫做無愧（lack of remorse，不知慚愧）。失去善法的根本，失去兩種白法（two white dharmas，指慚和愧），常常隨順惡法，這叫做放逸（negligence，放縱）。 因為成就這三種惡法，不接受所尊敬的師長教誨，叫做不恭敬（lack of respect，不恭敬）。反抗師長的教導，叫做難以溝通（difficult to talk to，難以溝通）。像這樣就遠離師長，親近惡人，叫做親近惡知識（associating with bad company，親近惡知識）。 在這其中，從無慚產生不恭敬，從無愧產生難以溝通，從放逸產生親近惡知識。因此變得不相信正法，受持邪戒邪法，常常懈怠。親近惡人，被教唆不相信因果報應，說做惡事沒有報應。或者聽到行惡事得到報應，就去實行雞狗等法（practices of chickens and dogs，指無意義的苦行），希望快速結束罪業。受持實行這些法，不覺得有什麼利益，因此產生懈怠。 因為懈怠，不喜歡善人，認為沒有真實修行正行的人。也厭惡聽聞正法，認為修行正法都像邪法一樣沒有什麼利益。因為心不清凈，喜歡揭露他人過失，認為他人修行都像自己一樣沒有什麼收穫。像這樣不能控制煩惱，所以心就戲調（frivolous，輕浮）。 因為戲調，不攝持諸根，就能破戒。因為破戒，虛妄地生起憶念，行為不安穩，智慧散亂，就產生邪念。產生邪念，就走上邪道。走上邪道時得不到利益，所以心就迷惑沉沒。心不明瞭，就不能斷除三結（three fetters，指身見、戒禁取見和疑）。不能斷除三結，就不能斷除貪等煩惱，疾病等各種衰敗。與此相反，就叫做白法（white dharmas，指善法）。 又有愁憂，難以入定。修行者生起念頭：我于爾所（I at that place，我在那個地方）
【English Translation】 English version Arhat fruit (the highest state of enlightenment in Buddhism). Nirvana with remainder (the state of entering Nirvana but still having a physical body) cuts off the belief in a self (the belief in a permanent and unchanging 'I'), grasping at rituals (attachment to formal precepts), and doubt (doubt about the truth of the Dharma). This is called the three Śrāmaṇa fruits (referring to Stream-enterer, Once-returner, and Non-returner). Cutting off evil thoughts and evil deeds, causing the mind to sink, refers to being in the warmth stage (a stage in the practice process) and attaining partial roots of goodness (partial foundations of goodness). Cutting off false memories, making the mind uneasy, and wisdom scattered, refers to practicing the four foundations of mindfulness. Cutting off frivolity, not guarding the senses, and breaking precepts refers to receiving ordination vows (the precepts taken to become a monk or nun). Cutting off dislike for good people, aversion to hearing the correct Dharma, liking to expose the faults of others, not believing in the correct Dharma and evil precepts, laziness, disrespect, difficulty in communicating, associating with bad company, shamelessness, lack of remorse, and negligence. This refers to purity while living at home (the purity that lay practitioners should maintain). Why is this so? If a person does evil alone and does not feel ashamed, this is called lack of shame. This person's evil intentions will increase even more later, and there is no shame in doing evil in front of others, which is called lack of remorse. Losing the root of good dharmas, losing the two white dharmas (shame and remorse), and always following evil dharmas is called negligence. Because of accomplishing these three evil dharmas, not accepting the teachings of respected teachers is called lack of respect. Resisting the teachings of teachers is called difficult to talk to. Like this, one distances oneself from teachers and associates with evil people, which is called associating with bad company. Among these, disrespect arises from lack of shame, difficulty in communicating arises from lack of remorse, and associating with bad company arises from negligence. Therefore, one becomes unbelieving in the correct Dharma, accepts evil precepts and evil dharmas, and is often lazy. Associating with evil people, being taught not to believe in karma, saying that there is no retribution for doing evil. Or hearing that there is retribution for doing evil, one goes to practice the practices of chickens and dogs (meaningless ascetic practices), hoping to quickly end sins. Accepting and practicing these practices, one does not feel any benefit, and therefore laziness arises. Because of laziness, one dislikes good people, thinking that there are no people who truly practice correctly. One also hates hearing the correct Dharma, thinking that practicing the correct Dharma is like evil dharmas and has no benefit. Because the mind is impure, one likes to expose the faults of others, thinking that others' practices are like one's own and have no gain. Like this, one cannot control afflictions, so the mind becomes frivolous. Because of frivolity, not guarding the senses, one can break precepts. Because of breaking precepts, false memories arise, behavior is unstable, wisdom is scattered, and evil thoughts arise. Because evil thoughts arise, one goes on the evil path. When one goes on the evil path, one does not get any benefit, so the mind becomes confused and sinks. If the mind is not clear, one cannot cut off the three fetters (belief in a self, attachment to rituals, and doubt). If one cannot cut off the three fetters, one cannot cut off afflictions such as greed, diseases, and all kinds of decay. The opposite of this is called white dharmas (good dharmas). There is also sorrow and worry, which makes it difficult to enter samadhi. The practitioner has the thought: 'I at that place'
年月歲數。不能得定故生愁憂。又貪著喜味亦是定難。又有不樂定難。雖得好處善師等緣心亦不樂。又貪等諸蓋皆名定難。取要言之。乃至衣服飲食等法。減損善根增長不善皆名定難。應當覺知勤求舍離。◎
成實論卷第十四 大正藏第 32 冊 No. 1646 成實論
成實論卷第十五
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎止觀品第一百八十七
問曰。佛處處經中告諸比丘。若在阿練若處。若在樹下若在空舍。應念二法。所謂止觀。若一切禪定等法皆悉應念。何故但說止觀。答曰。止名定觀名慧。一切善法從修生者。此二皆攝。及在散心聞思等慧亦此中攝。以此二事能辦道法。所以者何。止能遮結。觀能斷滅。止如捉草觀如鐮刈。止如掃地觀如除糞。止如揩垢觀如水洗。止如水浸觀如火熟。止如附癰觀如刀決。止如起脈觀如刺血。止制調心觀起沒心。止如灑金觀如火炙。止如牽繩觀如用刬。止如鑷鑷刺觀如剪刀剪髮。止如器鉀觀如兵杖。止如平立觀如發箭。止如服膩觀如投藥。止如調沒觀如印印。止如調金觀如造器。又世間眾生皆墮二邊。若苦若樂。止能捨樂觀能離苦。又七凈中戒凈心凈名止。餘五名觀。八大人覺中六覺名止。二覺名觀。四憶處中三憶處名止第四
【現代漢語翻譯】 現代漢語譯本 歲月流逝，年齡增長，因為無法確定（壽命的長短）而產生憂愁。貪戀于喜悅的滋味也是修定的障礙。還有不樂於修定的障礙。即使遇到好的環境、良師等因緣，內心也不喜歡修定。此外，貪慾等各種煩惱都可稱為修定的障礙。總而言之，乃至衣服飲食等事物，凡是減損善根、增長不善的，都可以稱為修定的障礙。應當覺察並努力尋求舍離這些障礙。
《成實論》卷第十四 大正藏第 32 冊 No. 1646 《成實論》
《成實論》卷第十五
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎止觀品第一百八十七
問：佛在各處經典中告誡諸位比丘，如果在阿練若處（aranya，寂靜處），如果在樹下，如果在空曠的屋舍，應當憶念兩種法，即止（samatha，禪定）和觀（vipassana，智慧）。如果一切禪定等法都應當憶念，為何只說止和觀呢？ 答：止名為定，觀名為慧。一切從修行而生的善法，都包含在這兩者之中。即使是散亂心時的聞法、思考等智慧，也包含在其中。因為這兩種方法能夠成就道法。為什麼這麼說呢？止能夠遮蔽煩惱，觀能夠斷滅煩惱。止就像用手捉草，觀就像用鐮刀割草。止就像掃地，觀就像清除糞便。止就像擦拭污垢，觀就像用水清洗。止就像用水浸泡，觀就像用火燒熟。止就像附著在癰上，觀就像用刀割開。止就像開始疏通脈絡，觀就像用針刺出血。止能控制和調伏內心，觀能觀察內心的生起和滅沒。止就像灑金，觀就像用火烘烤。止就像牽拉繩索，觀就像用鏟子剷土。止就像用鑷子拔刺，觀就像用剪刀剪髮。止就像器甲，觀就像兵器。止就像平穩站立，觀就像發射弓箭。止就像服用滋補品，觀就像投入藥物。止就像調整沉沒的心，觀就像用印章蓋印。止就像調煉黃金，觀就像製造器物。而且世間眾生都墮入兩種極端，要麼是痛苦，要麼是快樂。止能夠捨棄快樂，觀能夠脫離痛苦。在七凈（satta visuddhi）中，戒凈（sila-visuddhi）和心凈（citta-visuddhi）名為止，其餘五種名為觀。在八大人覺（asta maha-purusa-vitarka）中，六覺名為止，二覺名為觀。在四憶處（cattaro satipatthana）中，三個憶處名為止，第四個
【English Translation】 English version The passage of years and the increase of age cause sorrow because one cannot be certain (of the length of life). Attachment to the taste of joy is also an obstacle to concentration. There is also the obstacle of not delighting in concentration. Even if one encounters good circumstances, virtuous teachers, and other conditions, the mind does not delight in concentration. Furthermore, defilements such as greed are all called obstacles to concentration. In short, even things like clothing and food, anything that diminishes good roots and increases unwholesomeness, can be called obstacles to concentration. One should be aware of this and diligently seek to abandon these obstacles.
Shing Shih Lun (Tattvasiddhi Shastra) Chapter 14 Taisho Tripitaka Volume 32, No. 1646, Shing Shih Lun (Tattvasiddhi Shastra)
Shing Shih Lun (Tattvasiddhi Shastra) Chapter 15
Composed by Harivarman
Translated by Kumarajiva of the Yao Qin Dynasty
◎Chapter 187 on Samatha-vipassana (Cessation and Contemplation)
Question: In various sutras, the Buddha tells the bhiksus (monks) that if they are in an aranya (secluded place), under a tree, or in an empty dwelling, they should contemplate two dharmas (teachings), namely samatha (cessation, tranquility) and vipassana (insight, contemplation). If all dhyanas (meditative states) and other dharmas should be contemplated, why only mention samatha and vipassana? Answer: Samatha is called concentration, and vipassana is called wisdom. All wholesome dharmas that arise from cultivation are included in these two. Even the wisdom of hearing and thinking while the mind is scattered is included in this. Because these two methods can accomplish the path. Why is that? Samatha can obstruct afflictions, and vipassana can cut off afflictions. Samatha is like grasping grass, and vipassana is like cutting grass with a sickle. Samatha is like sweeping the floor, and vipassana is like removing filth. Samatha is like wiping away dirt, and vipassana is like washing with water. Samatha is like soaking in water, and vipassana is like cooking with fire. Samatha is like adhering to a sore, and vipassana is like cutting it open with a knife. Samatha is like starting to clear the veins, and vipassana is like drawing blood with a needle. Samatha controls and tames the mind, and vipassana observes the arising and ceasing of the mind. Samatha is like sprinkling gold, and vipassana is like roasting with fire. Samatha is like pulling a rope, and vipassana is like using a shovel. Samatha is like plucking thorns with tweezers, and vipassana is like cutting hair with scissors. Samatha is like armor, and vipassana is like weapons. Samatha is like standing still, and vipassana is like shooting an arrow. Samatha is like taking tonics, and vipassana is like administering medicine. Samatha is like adjusting a sinking mind, and vipassana is like stamping with a seal. Samatha is like refining gold, and vipassana is like making utensils. Moreover, sentient beings in the world all fall into two extremes, either suffering or pleasure. Samatha can abandon pleasure, and vipassana can detach from suffering. Among the seven purifications (satta visuddhi), sila-visuddhi (purity of morality) and citta-visuddhi (purity of mind) are called samatha, and the remaining five are called vipassana. Among the eight great thoughts of a great man (asta maha-purusa-vitarka), six thoughts are called samatha, and two thoughts are called vipassana. Among the four foundations of mindfulness (cattaro satipatthana), three foundations of mindfulness are called samatha, and the fourth
憶處名觀。四如意足名止四正勤名觀。五根中四根名止慧根名觀。力亦如是。七覺分中三覺分名止。三覺分名觀。念則俱隨。八道分中三分名戒。二分名止。三分名觀。戒亦屬止。又止能斷貪觀除無明。如經中說。修止則修心。修心則貪受斷。修觀則修慧。修慧則無明斷。又離貪故心得解脫。離無明故慧得解脫。得二解脫更無餘事故但說二。問曰。若止觀能修心修慧。修心慧故能斷貪及無明。何故定說止能修心能斷貪愛。觀能修慧能斷無明。答曰。散心者諸心相續行色等中。此相續心。得止則息故說止能修心。從息心生智。故說觀能修慧。以生觀已後有所修皆名修慧。初慧名觀后名為慧。若經中說修止斷貪。是說遮斷。何以知之。色等外慾中生貪。若得止樂則不復生。如經中說。行者得凈喜時舍不凈喜。若說無明斷是究竟斷。何以知之。無明斷故貪等煩惱斷滅無餘。經中亦說離貪故心得解脫是名遮斷。離無明故慧得解脫是畢竟斷。有二種解脫時解脫不壞解脫。時解脫是遮斷。不壞解脫是畢竟斷。問曰。時解脫是五種阿羅漢無漏解脫。不壞解脫是不壞法阿羅漢無漏解脫。何故但說遮斷耶。答曰。此非無漏解脫。所以者何。時解脫名但以上力少時遮結。而未能永斷。后則還發故非無漏。又此解脫名時愛解脫。漏盡阿羅漢無
【現代漢語翻譯】 現代漢語譯本 憶念處被稱為『觀』（Vipassanā，內觀）。四如意足（catvāri iddhipādāḥ，四種成就神通的根本）被稱為『止』（Śamatha，奢摩他，止息）。四正勤（catvāri samyakprahāṇāni，四種正確的努力）被稱為『觀』。五根（pañcendriyāṇi，信、精進、念、定、慧五種能力）中，前四根被稱為『止』，慧根（prajñendriya，智慧的能力）被稱為『觀』。五力（pañca balāni，信、精進、念、定、慧五種力量）也是如此。七覺支（sapta bodhyaṅgāni，七種覺悟的要素）中，前三種覺支被稱為『止』，后三種覺支被稱為『觀』，念覺支（smṛti-saṃbodhyaṅga，正念的覺悟要素）則兩者都隨順。八正道（āryāṣṭāṅgamārga，達到解脫的八種正確途徑）中，前三支被稱為『戒』（śīla，道德規範），中間兩支被稱為『止』，后三支被稱為『觀』。戒也屬於『止』。 此外，『止』能夠斷除貪慾（rāga，貪），『觀』能夠去除無明（avidyā，無知）。正如經中所說，修習『止』就是修習心（citta，心識），修習心就能斷除貪愛（tṛṣṇā，渴愛）；修習『觀』就是修習慧（prajñā，智慧），修習慧就能斷除無明。又因為遠離貪慾，心得到解脫（vimokṣa，解脫）；因為遠離無明，慧得到解脫。得到這兩種解脫，就沒有其他事情了，所以只說這兩種。 有人問：如果『止』和『觀』能夠修習心和慧，修習心和慧就能斷除貪慾和無明，為什麼一定要說『止』能夠修習心，能夠斷除貪愛，『觀』能夠修習慧，能夠斷除無明呢？ 回答說：散亂的心，是指各種心識在色（rūpa，物質）、聲（śabda，聲音）等境界中相續不斷地活動。這種相續的心，得到『止』就能止息，所以說『止』能夠修習心。從止息的心中產生智慧，所以說『觀』能夠修習慧。因為產生『觀』之後所修習的都稱為修慧。最初的慧稱為『觀』，後來的稱為『慧』。如果經中說修習『止』能斷除貪慾，這是說遮斷（pratibandha，暫時阻止）。為什麼知道是遮斷呢？因為貪慾是從色等外在的慾望中產生的，如果得到『止』的快樂，就不會再生起。正如經中所說，修行者得到清凈的喜悅時，就會捨棄不凈的喜悅。如果說無明斷是究竟斷（atyanta-prahāṇa，徹底斷除）。為什麼知道是究竟斷呢？因為無明斷除后，貪等煩惱（kleśa，煩惱）就會斷滅無餘。經中也說，遠離貪慾，心得到解脫，這稱為遮斷；遠離無明，慧得到解脫，這是畢竟斷（atyanta-vimokṣa，究竟解脫）。 有兩種解脫：時解脫（sāmayika-vimokṣa，有時限的解脫）和不壞解脫（asamayika-vimokṣa，不會壞的解脫）。時解脫是遮斷，不壞解脫是畢竟斷。 有人問：時解脫是五種阿羅漢（arhat，已證悟者）的無漏解脫（anāsrava-vimokṣa，沒有煩惱的解脫），不壞解脫是不壞法阿羅漢的無漏解脫。為什麼只說是遮斷呢？ 回答說：這裡說的不是無漏解脫。為什麼呢？因為時解脫只是憑藉上界的力量暫時遮蔽煩惱，而不能永遠斷除，之後還會再次生起，所以不是無漏。而且這種解脫稱為暫時愛解脫。漏盡阿羅漢（kṣīṇāsrava arhat，斷盡煩惱的阿羅漢）沒有...
【English Translation】 English version Mindfulness of the bases is called 'Vipassanā' (insight). The four bases of psychic power (catvāri iddhipādāḥ) are called 'Śamatha' (tranquility). The four right efforts (catvāri samyakprahāṇāni) are called 'Vipassanā'. Among the five faculties (pañcendriyāṇi), the first four are called 'Śamatha', and the wisdom faculty (prajñendriya) is called 'Vipassanā'. The same applies to the five powers (pañca balāni). Among the seven factors of enlightenment (sapta bodhyaṅgāni), the first three are called 'Śamatha', the last three are called 'Vipassanā', and mindfulness (smṛti-saṃbodhyaṅga) accompanies both. Among the eightfold path (āryāṣṭāṅgamārga), the first three are called 'Śīla' (morality), the middle two are called 'Śamatha', and the last three are called 'Vipassanā'. Morality also belongs to 'Śamatha'. Furthermore, 'Śamatha' can cut off greed (rāga), and 'Vipassanā' can remove ignorance (avidyā). As it is said in the sutras, cultivating 'Śamatha' is cultivating the mind (citta), and cultivating the mind can cut off craving (tṛṣṇā); cultivating 'Vipassanā' is cultivating wisdom (prajñā), and cultivating wisdom can cut off ignorance. Moreover, because of being free from greed, the mind attains liberation (vimokṣa); because of being free from ignorance, wisdom attains liberation. Having attained these two liberations, there is nothing else, so only these two are mentioned. Someone asks: If 'Śamatha' and 'Vipassanā' can cultivate the mind and wisdom, and cultivating the mind and wisdom can cut off greed and ignorance, why is it specifically said that 'Śamatha' can cultivate the mind and cut off craving, and 'Vipassanā' can cultivate wisdom and cut off ignorance? The answer is: The distracted mind refers to the continuous activity of various mental states in the realms of form (rūpa), sound (śabda), etc. This continuous mind, when it attains 'Śamatha', ceases, so it is said that 'Śamatha' can cultivate the mind. From the cessation of the mind, wisdom arises, so it is said that 'Vipassanā' can cultivate wisdom. Because after 'Vipassanā' arises, whatever is cultivated is called cultivating wisdom. The initial wisdom is called 'Vipassanā', and the later is called 'wisdom'. If the sutras say that cultivating 'Śamatha' cuts off greed, this means temporary cessation (pratibandha). How do we know it is temporary cessation? Because greed arises from external desires such as form, etc., if one attains the joy of 'Śamatha', it will not arise again. As it is said in the sutras, when a practitioner attains pure joy, they abandon impure joy. If it is said that the cutting off of ignorance is ultimate cutting off (atyanta-prahāṇa). How do we know it is ultimate cutting off? Because after ignorance is cut off, afflictions (kleśa) such as greed are extinguished without remainder. The sutras also say that being free from greed, the mind attains liberation, which is called temporary cessation; being free from ignorance, wisdom attains liberation, which is ultimate liberation (atyanta-vimokṣa). There are two kinds of liberation: temporary liberation (sāmayika-vimokṣa) and non-corrupting liberation (asamayika-vimokṣa). Temporary liberation is temporary cessation, and non-corrupting liberation is ultimate cutting off. Someone asks: Temporary liberation is the unconditioned liberation (anāsrava-vimokṣa) of the five kinds of Arhats (arhat), and non-corrupting liberation is the unconditioned liberation of the Arhat who does not regress. Why is it only said to be temporary cessation? The answer is: What is being discussed here is not unconditioned liberation. Why? Because temporary liberation only relies on the power of the higher realms to temporarily obscure afflictions, but it cannot be cut off forever, and it will arise again later, so it is not unconditioned. Moreover, this liberation is called temporary liberation from craving. The Arhat who has exhausted all outflows (kṣīṇāsrava arhat) has no...
所可愛。問曰。若爾則無聖所愛戒。答曰。以諸學人漏未盡故我心時發。是故於戒生愛。非阿羅漢我心永滅而生愛也。問曰。瞿提阿羅漢於時解脫六返退失。恐第七退故以刀自害。若失有漏不應自害。故知時解脫不名有漏。答曰。此人退失所用斷結禪定。於此定中六返退失。第七時還得此定。便欲自殺。爾時尋得阿羅漢道。是故魔王謂。學人死繞尸四邊遍求其識來。白佛言。世尊。云何汝弟子未漏盡而死。佛言。此人已拔愛根得入泥洹。問曰。若斷貪名遮斷者。經中說。從貪心得解脫。從恚癡心得解脫。又說斷貪喜故心得好解脫。又說從欲漏心得解脫。如是皆應名遮解脫非實解脫。答曰。是中亦說無明斷。故知是畢竟解脫。若說斷貪或是遮斷或畢竟斷。若不生真智則是遮斷。隨生真智是畢竟斷。無有用止能畢竟斷貪。若然者。外道亦能畢竟斷貪。而實不然。故知但是遮斷。問曰。經中說。以止修心依觀得解脫。以觀修心依止得解脫。是事云何。答曰。行者若因禪定生緣滅智。是名以止修心依觀得解脫。若以散心分別陰界入等。因此得緣滅止。是名以觀修心依止得解脫。若得念處等達分攝心。則俱修止觀。又一切行者。皆依此二法得滅心解脫。
修定品第一百八十八
問曰。汝言應修習定。是定心念念生滅
【現代漢語翻譯】 現代漢語譯本 所可愛。問曰：『若果真如此，那麼就沒有聖者所喜愛的戒律了？』答曰：『因為那些還在學習的人，煩惱還沒有完全斷盡，我的心有時還會生起（煩惱），所以對於戒律產生喜愛。但阿羅漢我的心已經永遠滅盡，不會再產生喜愛。』問曰：『瞿提（Ghoti，人名）阿羅漢在獲得時解脫后，六次退失，因為害怕第七次退失，所以用刀自殺。如果退失的是有漏法，不應該自殺。因此可知時解脫不能稱為有漏。』答曰：『這個人退失的是他用來斷結的禪定。在這個禪定中，他六次退失。第七次，當他再次獲得這個禪定時，就想自殺。那時，他隨即證得了阿羅漢道。』因此，魔王說：『一個學人死了，（我要）繞著他的屍體四處尋找他的識（意識）從哪裡來。』（魔王）稟告佛陀說：『世尊，為什麼您的弟子還沒有斷盡煩惱就死了？』佛陀說：『這個人已經拔除了愛慾的根，得以進入涅槃（Nirvana，佛教術語，指解脫）。』問曰：『如果斷除貪慾被稱為遮斷（暫時性的斷除），那麼經典中說，從貪慾心得解脫，從嗔恚（Hate）和愚癡（Ignorance）心得解脫，又說斷除貪慾和喜悅，心得好的解脫，又說從欲漏心得解脫，像這樣都應該稱為遮解脫，而不是真實的解脫。』答曰：『這裡面也說了斷除無明（Ignorance）。因此可知這是畢竟解脫（究竟的解脫）。如果說斷除貪慾，有可能是遮斷，也有可能是畢竟斷。如果不生起真正的智慧，那就是遮斷。隨著生起真正的智慧，那就是畢竟斷。沒有用止（Samatha，佛教術語，指止觀中的止）就能畢竟斷除貪慾的。如果這樣，那麼外道（Non-Buddhist）也能畢竟斷除貪慾了，但實際上不是這樣。因此可知那只是遮斷。』問曰：『經典中說，以止修心，依靠觀（Vipassanā，佛教術語，指止觀中的觀）得解脫；以觀修心，依靠止得解脫。這是怎麼回事？』答曰：『修行者如果因為禪定而生起緣滅智（Pratītyasamutpāda-nirodha-jñāna，佛教術語，指對緣起和寂滅的智慧），這叫做以止修心，依靠觀得解脫。如果以散亂的心分別陰（Skandha，佛教術語，指五蘊）、界（Dhātu，佛教術語，指十八界）和入（Āyatana，佛教術語，指十二處）等，因此得到緣滅止，這叫做以觀修心，依靠止得解脫。如果得到念處（Smṛti-upasthāna，佛教術語，指四念處）等，達到分攝心（控制心），那就是同時修習止觀。而且所有的修行者，都依靠這兩種方法得到滅心解脫。』 修定品第一百八十八 問曰：『你說應該修習禪定，但禪定之心念念生滅。』
【English Translation】 English version 『What is desirable.』 Question: 『If that is the case, then there are no precepts beloved by the saints?』 Answer: 『Because those who are still learning have not exhausted their defilements, my mind sometimes arises (with defilements), therefore, love arises for the precepts. But for an Arhat (Enlightened being), my mind has been extinguished forever, and love does not arise.』 Question: 『Ghoti (personal name), an Arhat, after attaining liberation in time, fell back six times. Fearing a seventh fall, he killed himself with a knife. If what was lost was defiled, he should not have killed himself. Therefore, it is known that liberation in time cannot be called defiled.』 Answer: 『This person lost the meditation he used to sever the bonds. In this meditation, he fell back six times. The seventh time, when he regained this meditation, he wanted to kill himself. At that time, he immediately attained the path of Arhatship.』 Therefore, Mara (Demon) said: 『A learner has died, (I must) search around his corpse everywhere to find where his consciousness (consciousness) came from.』 (Mara) reported to the Buddha, saying: 『World Honored One, why did your disciple die before exhausting his defilements?』 The Buddha said: 『This person has uprooted the root of desire and has been able to enter Nirvana (Buddhist term, referring to liberation).』 Question: 『If the cutting off of greed is called temporary cutting off, then the scriptures say that liberation is attained from greed, liberation is attained from hatred (Hate) and ignorance (Ignorance), and it is also said that by cutting off greed and joy, the mind attains good liberation, and it is also said that liberation is attained from the outflow of desire. All of these should be called temporary liberation, not real liberation.』 Answer: 『It also says here that ignorance (Ignorance) is cut off. Therefore, it is known that this is ultimate liberation. If it is said that greed is cut off, it may be temporary cutting off or ultimate cutting off. If true wisdom does not arise, then it is temporary cutting off. As true wisdom arises, it is ultimate cutting off. There is no use of stopping (Samatha, Buddhist term, referring to Samatha in Samatha-Vipassana) that can ultimately cut off greed. If so, then non-Buddhists (Non-Buddhist) can also ultimately cut off greed, but in reality, this is not the case. Therefore, it is known that it is only temporary cutting off.』 Question: 『The scriptures say that by cultivating the mind with stopping, liberation is attained by relying on insight (Vipassanā, Buddhist term, referring to Vipassana in Samatha-Vipassana); by cultivating the mind with insight, liberation is attained by relying on stopping. What is this about?』 Answer: 『If a practitioner gives rise to the wisdom of the cessation of dependent origination (Pratītyasamutpāda-nirodha-jñāna, Buddhist term, referring to the wisdom of dependent origination and cessation) because of meditation, this is called cultivating the mind with stopping and attaining liberation by relying on insight. If one uses a scattered mind to distinguish the aggregates (Skandha, Buddhist term, referring to the five aggregates), realms (Dhātu, Buddhist term, referring to the eighteen realms), and entrances (Āyatana, Buddhist term, referring to the twelve entrances), and thereby obtains the cessation of dependent origination, this is called cultivating the mind with insight and attaining liberation by relying on stopping. If one obtains the mindfulness (Smṛti-upasthāna, Buddhist term, referring to the four foundations of mindfulness) and achieves the control of the mind, then one is simultaneously cultivating stopping and insight. Moreover, all practitioners rely on these two methods to attain liberation from the extinction of the mind.』 Chapter One Hundred and Eighty-Eight on Cultivating Meditation Question: 『You say that meditation should be cultivated, but the mind of meditation arises and ceases moment by moment.』
。云何可修。答曰。現見身業雖唸唸滅。以修習故有異技能。隨修習久轉轉便易。口業亦爾。隨所習學轉增調利堅固易憶。如讀誦等。當知意業雖唸唸滅亦可修習。如火能變生水能決石風能吹物。如是念念滅法皆有集力。久隨習煩惱則隨熾盛。如人世世修習淫心則成多欲。恚癡亦爾。如經中說。若人隨念何事心則隨向。如常隨欲覺心則向欲。二覺亦爾。故知此心雖唸唸滅亦可修習。又脩名增長。現見諸法皆有增長。如經中說。行者以邪念故。欲等諸漏未生。則生生者增長。謂從下生中從中生上。如種牙莖節花葉果實。現見皆從因漸次增長。定慧等法亦應如是。又現見勛麻其香轉增。是香及麻唸唸不住而有勛力。故知唸唸滅法亦可修習。問曰。麻是住法花香來勛。無有住心。以唸唸滅智而來修習云何為喻。答曰。無有住法一切諸法皆唸唸滅。此事先成故非難也。又若法不念念滅則無修習。即體常住修何所益。若法念念滅。以下中上法故有修習。問曰。諸花到麻能勛。智不及心故無修習。答曰。先業喻中是事已明。所謂后業不到先業。先語不待后語。而身口業亦有修相。是故汝言不到不修。不名為難。又現見因果雖不同時。亦得從因有果。如是心法雖唸唸滅亦有修習。又如種得水雖不到牙等。亦能令牙等滋茂。如是智慧修
【現代漢語翻譯】 現代漢語譯本 云何可修？答曰：現見身業雖唸唸滅，以修習故有異技能。隨修習久，轉轉便易。口業亦爾，隨所習學，轉增調利堅固易憶，如讀誦等。當知意業雖唸唸滅，亦可修習。如火能變生，水能決石，風能吹物。如是念念滅法皆有集力。久隨習煩惱，則隨熾盛。如人世世修習淫心，則成多欲。恚癡亦爾。如經中說：『若人隨念何事，心則隨向。』如常隨欲覺，心則向欲，二覺亦爾。故知此心雖唸唸滅，亦可修習。又脩名增長，現見諸法皆有增長。如經中說：『行者以邪念故，欲等諸漏未生，則生生者增長，謂從下生中，從中生上。』如種牙莖節花葉果實，現見皆從因漸次增長，定慧等法亦應如是。又現見勛麻，其香轉增。是香及麻唸唸不住，而有勛力。故知唸唸滅法亦可修習。問曰：麻是住法，花香來勛。無有住心，以唸唸滅智而來修習，云何為喻？答曰：無有住法，一切諸法皆唸唸滅，此事先成，故非難也。又若法不念念滅，則無修習，即體常住，修何所益？若法念念滅，以下中上法故有修習。問曰：諸花到麻能勛，智不及心，故無修習。答曰：先業喻中是事已明，所謂后業不到先業，先語不待后語，而身口業亦有修相。是故汝言不到不修，不名為難。又現見因果雖不同時，亦得從因有果。如是心法雖唸唸滅，亦有修習。又如種得水，雖不到牙等，亦能令牙等滋茂。如是智慧修
【English Translation】 English version How can it be cultivated? The answer is: Although the actions of the body are extinguished moment by moment, through cultivation, different skills arise. With prolonged cultivation, it becomes easier and easier. The same is true for the actions of speech; with learning and practice, they become more refined, beneficial, firm, easy to remember, like reciting scriptures. Know that even though the actions of the mind are extinguished moment by moment, they can also be cultivated. Just as fire can transform raw materials, water can erode stone, and wind can blow objects, so too do all phenomena that are extinguished moment by moment possess accumulated power. If one dwells on afflictions for a long time, they will become increasingly intense. For example, if a person cultivates lustful thoughts lifetime after lifetime, they will become very desirous. The same is true for anger and delusion. As it says in the sutras: 'Whatever a person dwells on, their mind will be directed towards.' If one constantly dwells on desires, the mind will be directed towards desires, and the same is true for other thoughts. Therefore, know that even though this mind is extinguished moment by moment, it can be cultivated. Furthermore, cultivation means growth. It is evident that all phenomena grow. As it says in the sutras: 'Because of wrong thoughts, the outflows (漏, lou) such as desire, which have not yet arisen, will arise, and those that have arisen will grow, that is, from lower to middle, from middle to higher.' Like planting seeds, the sprouts, stems, nodes, flowers, leaves, and fruits are all seen to gradually grow from the cause. The same should be true for meditative concentration (定, ding), wisdom (慧, hui), and other qualities. Furthermore, it is evident that when hemp is scented, its fragrance increases. The fragrance and the hemp do not remain still for a moment, yet they have the power to impart scent. Therefore, know that phenomena that are extinguished moment by moment can also be cultivated. Question: The hemp is a stationary phenomenon, and the fragrance of the flower comes to impart scent. There is no stationary mind, so how can the wisdom that is extinguished moment by moment be used as an analogy for cultivation? Answer: There is no stationary phenomenon; all phenomena are extinguished moment by moment. This has already been established, so it is not a valid objection. Furthermore, if a phenomenon were not extinguished moment by moment, there would be no cultivation; it would be eternally abiding, so what would be the benefit of cultivation? If a phenomenon is extinguished moment by moment, then there is cultivation through lower, middle, and higher levels. Question: The flowers come to impart scent to the hemp, but wisdom does not reach the mind, so there is no cultivation. Answer: This has already been clarified in the analogy of past actions. That is, later actions do not reach earlier actions, and earlier speech does not wait for later speech, yet the actions of body and speech have the appearance of cultivation. Therefore, your statement that 'not reaching means no cultivation' is not a valid objection. Furthermore, it is evident that although cause and effect are not simultaneous, effect can arise from cause. Likewise, although the mind is extinguished moment by moment, there is cultivation. Furthermore, just as water obtained from planting seeds does not reach the sprouts, etc., it can still nourish the sprouts, etc. Likewise, the cultivation of wisdom
習先心後心增長。問曰。若麻唸唸滅則異麻生。是麻為勛生。為不勛生。若不勛生終無有勛。若勛生者復何用久勛。答曰。以因勛故。如種得水則牙滋茂。如是因先花合而異麻生。是則勛生。汝言何用久勛。如汝經中說。因火合法微塵黑相滅赤相生。若初火合法滅黑相者。不應更生黑相。若初火合法生赤相者。復何須后火合法。若初火合時黑相生。赤相終不應生。若第二時赤相生。復何須久與火合。若汝意謂赤相漸生。心亦如是。有何咎耶。壞等亦爾。又諸法雖有因緣。亦次第生。如受胎等漸漸成身。如種根等亦漸次生。如是定慧等法雖唸唸滅。亦以下中上法次第而生。又修法微細異心相續。如羽毛暖微卵則漸變。掌肌軟故斧柯微盡。心亦如是。定慧妙故漸次修習。又修習法時到乃知。如偈中說。一分從師受一分因友得。一分自思惟。一分待時熟。若人雖復終日讀誦。不能明瞭。如時熟者如以多華一時勛麻。不如少華漸漸久勛。膏潤水浸漯墻壁等皆亦如是。現見種根牙等增長微細尚不能見。日日所長如毫末許。小兒等身酥乳等熟亦復如是。故知修法微妙難覺。問曰。或見有法一時頓集。有人先不見色見即染著。亦有少時多所通達。何故但說漸次修習。答曰。皆是過去曾修習故。知積習以漸此事已明。又非但發心能有所
成。如經中說。若於善法不勤修習。而但願欲不受諸法。于諸漏中心得解脫。是人所念終不從愿。以不能勤修善法故。行者若能勤修善法。雖不發願亦于諸漏心得解脫。以從因生果不須愿故。猶如鳥雀要須抱卵。不以愿故禽從㲉出。又不以愿故燈明清凈。要須備具清油凈炷。無物觸動其明乃凈。又非但願故能得嘉穀。必須良田好種時澤調適農功具足乃有所獲。又不但願故身得色力。要服良藥肴膳等緣。乃得充滿。如是非但願故能得漏盡。要須真智乃得解脫。何有智者知從因生果。而舍其因從余求果。又修習法現見果報。如經中佛說。且置七日我教弟子。乃至須臾修習善法。于無量歲常得受樂。又諸比丘尼語大德阿難。我等善修念處。覺異於初。又經中佛告諸比丘。若人無諂曲心來至我所。我朝為說法。令夕得利。夕為說法。令晨得利。又若人得阿羅漢道。無他人與亦非非人與。但修正因故獲斯利。又無上佛道尚以積習善法故得。況餘事也。如經中說。佛語比丘。我依二法得無上道。一者樂善無厭。二者修道不倦。佛于善法終無齊限。又諸菩薩雖不得定亦不懈惓。所以者何。若不為善則無所獲。為善亦不相伐。不為善者終無安隱。思量此已則勤精進修習善法。若發精進或得或失。不精進者永無得望。是故應勤修習。勿生
【現代漢語翻譯】 現代漢語譯本： 如經中所說：如果對於善法不勤奮修習，而只是希望不承受諸法，在各種煩惱中獲得解脫，那麼這個人的願望終究不能實現，因為他不能勤奮修習善法。修行者如果能夠勤奮修習善法，即使不發願，也能在各種煩惱中獲得解脫，因為從因產生果，不需要發願的緣故。猶如鳥雀必須要孵蛋，不是因為發願，小鳥就能從蛋里出來。又不是因為發願，燈光就能清凈明亮，必須要具備充足的燈油和乾淨的燈芯，沒有外物觸碰，它的光明才能清凈。又不是僅僅發願就能獲得好的穀物，必須要有良田、好種子、適時的雨水和充足的農耕勞作，才能有所收穫。又不是僅僅發願身體就能獲得好的氣色和力量，要服用好的藥物和營養膳食等因緣，才能得到身體的充盈。像這樣，不是僅僅發願就能獲得煩惱的斷盡，必須要依靠真正的智慧才能獲得解脫。哪裡有智者知道從因產生果，卻捨棄其因，從其他地方尋求果報呢？ 而且修習佛法能夠現見果報，如經中所說，佛陀說：暫且放下七天，我教導弟子，乃至短暫的時間修習善法，在無量歲月中常常能夠享受快樂。又有比丘尼對大德阿難說：我們好好地修習念處，感覺和最初不一樣了。又有經中佛陀告訴各位比丘：如果有人沒有諂媚虛偽的心來到我這裡，我早上為他說法，讓他晚上得到利益；晚上為他說法，讓他早上得到利益。又如果有人證得阿羅漢道，不是他人給予的，也不是非人給予的，只是因為修正了因，所以獲得這樣的利益。就連無上的佛道尚且要通過積累修習善法才能獲得，更何況其他的事情呢？如經中所說，佛陀告訴比丘們：我依靠兩種方法獲得無上道，一是樂於行善沒有厭足，二是修道沒有懈怠。佛陀對於善法終究沒有止境和界限。又有各位菩薩即使沒有得到禪定，也不懈怠疲倦。為什麼呢？如果不為善，就沒有所得；為善也不會互相沖突。不為善的人終究沒有安穩。思考這些之後，就應該勤奮精進地修習善法。如果發起精進，或許得到，或許失去；不精進的人永遠沒有得到的希望。所以應該勤奮修習，不要產生……
【English Translation】 English version: As it is said in the sutra: If one does not diligently cultivate good dharmas, but only wishes not to be subject to all dharmas and to attain liberation from afflictions, that person's wish will ultimately not be fulfilled, because they cannot diligently cultivate good dharmas. If a practitioner can diligently cultivate good dharmas, even without making a vow, they can attain liberation from afflictions, because the result arises from the cause, and there is no need for a vow. It is like a bird needing to incubate its eggs; the chick does not emerge from the egg because of a vow. Also, it is not because of a vow that the lamp shines purely and brightly; it must have sufficient oil and a clean wick, and be free from external disturbances for its light to be pure. Furthermore, it is not merely by making a vow that one obtains good grain; one must have fertile land, good seeds, timely rain, and sufficient agricultural labor to reap a harvest. Also, it is not merely by making a vow that the body obtains good complexion and strength; one must take good medicine and nutritious food to become full of vitality. Likewise, it is not merely by making a vow that one can attain the exhaustion of afflictions; one must rely on true wisdom to attain liberation. What wise person, knowing that the result arises from the cause, would abandon the cause and seek the result from elsewhere? Moreover, by practicing the Dharma, one can see the results in this very life. As it is said in the sutra, the Buddha said: 'Let aside seven days, I teach my disciples, even for a short time, to cultivate good dharmas, and they will constantly enjoy happiness for countless ages.' Also, some bhikkhunis said to the Venerable Ānanda (a principal disciple of the Buddha): 'We have diligently cultivated the mindfulness practices, and we feel different from the beginning.' Also, in a sutra, the Buddha told the bhikkhus (Buddhist monks): 'If someone comes to me without deceit or hypocrisy, I will teach them the Dharma in the morning, so that they may benefit in the evening; and if I teach them the Dharma in the evening, so that they may benefit in the morning.' Furthermore, if someone attains the state of an Arhat (one who has attained Nirvana), it is not given by others, nor by non-humans, but because they have corrected the cause, they obtain such benefit. Even the unsurpassed Buddha-path is attained through accumulating and practicing good dharmas, let alone other things. As it is said in the sutra, the Buddha told the bhikkhus: 'I attained the unsurpassed path by relying on two things: one is to delight in goodness without satiety, and the other is to cultivate the path without weariness.' The Buddha ultimately had no limit or boundary to good dharmas. Furthermore, even if the Bodhisattvas (enlightenment beings) have not attained samadhi (a state of meditative consciousness), they are not lazy or weary. Why? If one does not do good, there is nothing to be gained; and doing good does not conflict with each other. Those who do not do good will ultimately have no peace. Having contemplated these things, one should diligently and vigorously cultivate good dharmas. If one initiates diligence, one may gain or lose; those who are not diligent have no hope of gaining anything. Therefore, one should diligently cultivate and not give rise to...
懈惓。又智者究竟必應解脫。若離修習更無方便。是故智者當勤修習。勿生厭惓。又行者念。行正行必有果報。雖未便得不以為憂。又行者應念。我已曾得修習果報。以眾生昔來皆得一切諸禪定故。我今正修亦必當得。故不厭惓。又正行者佛為作證。我今正行故知必得。又我得道因緣具足。謂得人身諸根完具。明識罪福亦信解脫。遇善知識。具此等緣。云何不得修習果報。又正行精進終不唐棄。故不厭惓。又煩惱斷細微難覺。如柯漸盡。我諸煩惱亦當有斷。但以細故不能盡覺。故知修善精進為最。又少智尚能斷諸煩惱。如少光明亦能除闇。如是但得少智則為事辦。故不厭惓。又久而難成。所謂得定。若得定已則余功未幾。是故雖不速得。終不厭惓。又行者應念得定甚難。如昔菩薩福慧深厚。精勤六年爾乃逮得。及余比丘得定亦難。況我凡夫薄福鈍根而能疾得。如是念已不生疲厭。又諸行人必應為者。所謂修定。更無餘業。故得與不得要當修習。又修習者。雖不得定亦名得身遠離。身遠離已定則易得。又若勤修定則不負佛恩。亦以行遠離故得名行者。又修習善久則成善性。乃至轉身善常隨逐。故能常與善人相遇。是為大利。又常修善者。或於現身而得漏盡。若死時得。若命終已化生善處。于彼間得。如聞法利中說。又行
者內心發勇猛相。作如是念。我若不壞煩惱陣者終不空返。又行者依憍慢心生如是念。他人有信等善根故能得定。我今亦有何為不得。如昔菩薩從阿羅邏等仙人聞法。作如是念。是人有信等善根。故能得法。我今亦有何故不得。又行者知煩惱劣弱智慧力強。斷之何難。如說比丘成就六法能以口風吹散雪山。況死無明。又行者生念。我于宿世不修定。故今不能得。今若不勤后復不得。故應勤習。又常修定故心得住處。如瓶轉不止必得住處。又行者生念。我若常勤精進。若得不得后必不悔。故應一心勤修諸定。◎
◎道諦聚智論中智相品第一百八十九
真慧名智。真者謂空無我。是中智慧名為真智。假名中慧名想非智。所以者何。經中說。如刀能割。聖弟子以智慧刀能斷結縛使纏一切煩惱。不說余法。不以不實能斷煩惱。故知智慧為實。問曰。汝但說慧能斷煩惱。是事不然。所以者何。以想亦能斷諸煩惱。如經中說。善修無常想。故能破一切欲染色染及無色染一切戲調憍慢無明。答曰不然。慧斷煩惱以想名說。佛二種語。一實語。二名字語。如經中說慈斷瞋恚。而是慈法實不斷結。但智慧斷如說智刀斷諸煩惱。故知慈能斷結。是名字語。又慧義經中說。解知故名慧。解知何事。謂色無常如實知無常。受想行識
【現代漢語翻譯】 現代漢語譯本：
修行者內心生起勇猛之相，這樣想：『我若不能摧毀煩惱之陣，終究不會空手而歸。』 又修行者依仗憍慢之心，生起這樣的念頭：『他人因為有信心等善根，所以能夠得定，我現在也有，為何不能得定？』 就像過去菩薩從阿羅邏（Ārāḍa，一位隱士）等仙人那裡聽聞佛法，這樣想：『這些人有信心等善根，所以能夠得法，我現在也有，為何不能得？』 又修行者知道煩惱是弱小的，智慧的力量是強大的，斷除它有什麼困難？ 就像經上所說，比丘成就六種功德，能夠用口中的氣息吹散雪山，更何況是微不足道的無明。 又修行者生起這樣的念頭：『我於過去世沒有修習禪定，所以現在不能得定，現在如果不勤奮，以後也得不到，所以應當勤奮修習。』 又因為常常修習禪定，所以心能找到安住之處，就像瓶子旋轉不停，必定會找到停止之處。 又修行者生起這樣的念頭：『我若常常勤奮精進，無論得到還是得不到，以後必定不會後悔，所以應當一心勤修各種禪定。』
◎道諦聚智論中智相品第一百八十九
真正的智慧名為智。真，指的是空無我。在這種空無我的境界中的智慧，才被稱為真智。假名中的智慧，只是想像，不是真正的智慧。為什麼這樣說呢？ 經中說，就像刀能夠割東西一樣，聖弟子用智慧之刀，能夠斬斷結縛、隨眠、纏縛等一切煩惱，沒有說其他方法可以做到。不用不真實的東西能夠斬斷煩惱，所以知道智慧是真實的。有人問：『你只說智慧能夠斬斷煩惱，這件事是不對的。為什麼呢？因為想像也能斬斷各種煩惱，就像經中所說，好好修習無常想，就能破除一切欲界、色界、無色界的貪染，以及一切戲弄、輕慢、無明。』 回答說：『不是這樣的，（經中說）用想像斷煩惱，只是佛陀的一種方便說法。佛陀有兩種說法，一是實語，二是名字語。就像經中所說，慈能斷除瞋恚，但是慈這種法實際上不能斷除煩惱，只有智慧才能斷除，就像經上所說，用智慧之刀斬斷各種煩惱。』所以知道慈能斷結，只是名字語。而且慧的含義在經中說，瞭解知曉才叫做慧。瞭解知曉什麼呢？就是如實地瞭解知曉色是無常的，受、想、行、識也是無常的。
【English Translation】 English version:
The practitioner's mind arises with a courageous appearance, thinking thus: 'If I do not destroy the array of afflictions, I will not return empty-handed.' Furthermore, the practitioner, relying on arrogance, generates such a thought: 'Others are able to attain samādhi because they have good roots such as faith. I also have them now, why can't I attain samādhi?' Just like in the past, the Bodhisattva heard the Dharma from hermits such as Ārāḍa (Ārāḍa, a hermit), thinking thus: 'These people have good roots such as faith, so they are able to attain the Dharma. I also have them now, why can't I?' Furthermore, the practitioner knows that afflictions are weak and the power of wisdom is strong, what difficulty is there in cutting them off? Just as it is said in the scriptures, a Bhikṣu who has accomplished six qualities can scatter a snow mountain with the breath from his mouth, let alone insignificant ignorance. Furthermore, the practitioner generates the thought: 'I did not cultivate samādhi in past lives, so I cannot attain it now. If I am not diligent now, I will not attain it in the future, so I should diligently practice.' Furthermore, because one constantly cultivates samādhi, the mind can find a place to dwell, just like a spinning bottle that will inevitably find a place to stop. Furthermore, the practitioner generates the thought: 'If I am constantly diligent and energetic, whether I attain it or not, I will certainly not regret it in the future, so I should diligently cultivate all samādhis with one mind.'
◎ Chapter One Hundred and Eighty-Nine on the Characteristics of Wisdom in the Treatise on the Accumulation of Wisdom in the Path of Truth
True wisdom is called 'Jñāna' (智, wisdom). 'True' refers to emptiness and no-self (空無我, emptiness and no-self). Wisdom in this state of emptiness and no-self is called true wisdom. Wisdom in a nominal sense is merely imagination, not true wisdom. Why is this so? The scriptures say that just as a knife can cut, a noble disciple can use the knife of wisdom to cut off all afflictions such as bonds, latent tendencies, and entanglements. It does not say that other methods can do this. One cannot cut off afflictions with something untrue, so it is known that wisdom is true. Someone asks: 'You only say that wisdom can cut off afflictions, but this is not correct. Why? Because imagination can also cut off various afflictions, just as the scriptures say that by properly cultivating the thought of impermanence, one can break through all attachments to the desire realm, the form realm, and the formless realm, as well as all playfulness, arrogance, and ignorance.' The answer is: 'It is not like that. (The scriptures say) that cutting off afflictions with imagination is just a skillful means of the Buddha. The Buddha has two kinds of speech, one is true speech, and the other is nominal speech. Just as the scriptures say that loving-kindness can cut off anger, but loving-kindness actually cannot cut off afflictions, only wisdom can cut them off, just as the scriptures say that the knife of wisdom cuts off various afflictions.' Therefore, it is known that loving-kindness cutting off afflictions is just nominal speech. Moreover, the meaning of wisdom is explained in the scriptures as understanding and knowing is called wisdom. Understanding and knowing what? It is truly understanding and knowing that form is impermanent, and that sensation, perception, volition, and consciousness are also impermanent.
無常如實知無常。是名智慧。又說。聖弟子定攝心者如實知見。是故知第一義緣名為智慧。又智慧喻中說智刀慧箭等。是喻皆示斷除煩惱。但真智慧能斷煩惱。故知智慧為實。又偈中說。行者見世間一切諸天人退失真智故貪著于名色。世間多見虛妄常樂凈等。名失真智。若見真實空無我等名得真智。故知智慧為實。又經中佛說。若人失財名失少利。若失智慧名失大利。又說。于諸利中財是少利。慧為最利。又說。于諸明中日月明小慧明第一。若慧非實。佛以何故作如是說。又經中說。慧根是聖諦攝。又說。苦集智等當知真實。緣第一諦是名智慧。又說。于諸法中智慧為上。又說。無上正遍知亦說慧眼。故知其實。又佛十力皆是智性。故知智慧為實。緣第一義。問曰。若爾則無世間智慧。答曰。實無世間智慧。何以知之。世間心緣假名。出世間心緣空無我。所以者何。世間即是假名。出於假名名出世間。問曰。汝說不然。所以者何。經中說。識何所識。謂識色聲香味觸法。如是陰界入等皆以識識。今是識皆應名出世間。是故汝言世間心但緣假名不能緣實。是事不然。又意識亦能實緣。以能緣受想行等故。又佛說二種正見。世間出世間。見有福罪等名為世間。若聖弟子緣苦習滅道。無漏念相應慧名出世間。又偈中說。得世
【現代漢語翻譯】 現代漢語譯本 如實地知曉無常，這被稱為智慧。經中又說，聖弟子以禪定攝持其心，如實地知見諸法。因此，知曉第一義諦的因緣被稱為智慧。在關於智慧的比喻中，有智刀、慧箭等說法，這些比喻都旨在說明斷除煩惱。只有真正的智慧才能斷除煩惱，所以可知智慧是真實的。此外，經文偈頌中說，修行者看到世間一切諸天人都因為失去真正的智慧而貪著于名色。世間人多見虛妄的常、樂、凈等，這叫做失去真智。如果能見到真實的空、無我等，就叫做得到真智。所以可知智慧是真實的。另外，經中佛陀說，如果人失去錢財，那只是失去少許利益；如果失去智慧，那就是失去巨大的利益。經中又說，在各種利益中，錢財是小利，智慧才是最大的利益。經中還說，在各種光明中，日月的光明是小的，智慧的光明才是第一。如果智慧不是真實的，佛陀為什麼要這樣說呢？還有，經中說，慧根屬於聖諦所攝。經中又說，苦智、集智等應當知曉其真實性，緣于第一諦就叫做智慧。經中還說，在一切法中，智慧是最高的。經中又說，無上正等正覺也稱為慧眼，所以可知智慧是真實的，是緣于第一義諦的。佛陀的十力都是智慧的體現，所以可知智慧是真實的，是緣于第一義諦的。有人問：如果這樣說，那麼就沒有世間的智慧了嗎？回答是：確實沒有世間的智慧。為什麼這麼說呢？因為世間的心緣于假名，而出世間的心緣于空無我。這是因為世間就是假名，脫離假名就叫做脫離世間。有人問：你說的不是這樣。為什麼呢？因為經中說，識能識別什麼呢？能識別色、聲、香、味、觸、法。像這樣，陰、界、入等都是通過識來識別的。那麼，這些識都應該被稱為出世間。所以你說世間的心只能緣于假名，不能緣于真實，這是不對的。而且，意識也能緣于真實，因為它能緣于受、想、行等。另外，佛陀說了兩種正見：世間的正見和出世間的正見。認為有福報和罪惡等，這叫做世間的正見。如果聖弟子緣于苦、集、滅、道，以無漏的念與相應的智慧，這叫做出世間的正見。經文偈頌中說，獲得世
【English Translation】 English version To truly know impermanence as impermanence is called wisdom. It is also said that a holy disciple, with a mind gathered in concentration, truly sees and knows. Therefore, knowing the conditions of the ultimate meaning is called wisdom. Furthermore, in the metaphors for wisdom, there are sayings such as the 'knife of wisdom' and the 'arrow of wisdom,' all of which illustrate the cutting off of afflictions. Only true wisdom can cut off afflictions, so it is known that wisdom is real. Moreover, in the verses, it is said that practitioners see all the gods and humans in the world losing true wisdom and thus becoming attached to name and form (nama-rupa). The world mostly sees illusory notions of permanence, pleasure, purity, etc., which is called losing true wisdom. If one sees the true emptiness (sunyata), non-self (anatman), etc., it is called gaining true wisdom. Therefore, it is known that wisdom is real. Furthermore, in the sutras, the Buddha said that if a person loses wealth, it is only losing a small benefit; if one loses wisdom, it is losing a great benefit. It is also said that among all benefits, wealth is a small benefit, while wisdom is the greatest benefit. It is also said that among all lights, the light of the sun and moon is small, while the light of wisdom is the foremost. If wisdom were not real, why would the Buddha say such things? Moreover, in the sutras, it is said that the root of wisdom is included in the Noble Truths (Arya Satya). It is also said that the knowledge of suffering (duhkha), its origin (samudaya), etc., should be known as real, and that relating to the first truth is called wisdom. It is also said that among all dharmas, wisdom is supreme. It is also said that the unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi) is also called the eye of wisdom (prajna-caksu), so it is known that it is real. All of the Buddha's ten powers (dasa-bala) are of the nature of wisdom, so it is known that wisdom is real, relating to the ultimate meaning. Someone asks: If that is so, then is there no worldly wisdom? The answer is: In reality, there is no worldly wisdom. How is this known? Because the worldly mind relates to false names, while the supramundane mind relates to emptiness and non-self. Why is this so? Because the world is false names, and going beyond false names is called going beyond the world. Someone asks: What you say is not so. Why? Because the sutras say, 'What does consciousness (vijnana) cognize?' It cognizes form (rupa), sound (sabda), smell (gandha), taste (rasa), touch (sparsha), and mental objects (dharma). Thus, the aggregates (skandha), realms (ayatana), and sense bases (dhatu), etc., are all cognized by consciousness. Now, these consciousnesses should all be called supramundane. Therefore, your statement that the worldly mind can only relate to false names and cannot relate to reality is not correct. Moreover, consciousness can also relate to reality, because it can relate to feeling (vedana), perception (samjna), volition (samskara), etc. Furthermore, the Buddha spoke of two kinds of right view (samyag-drsti): worldly and supramundane. Seeing that there is merit and demerit, etc., is called worldly. If a holy disciple relates to suffering, its origin, its cessation (nirodha), and the path (marga), with undefiled mindfulness and corresponding wisdom, this is called supramundane. In the verses, it is said that obtaining the world
上正見。雖往來生死乃至百千世。常不墮惡道。又經中說。邪行者得生善處。是人罪業未成。善緣先熟。或臨死時正見相應。善心現前。故生善處。又十善道中亦說正見。汝云何言無世間智。又佛自說有三種慧。聞慧思慧修慧。聞慧思慧皆是世間。修慧二種。又佛生念。羅睺羅比丘未能成就得解脫慧。又說。五法能令未熟解脫心熟。此皆是世間智慧。又經中說。有人能出而不能觀。有人能觀而不能渡。得世間智故名能出。未見四諦故不能觀。若見四諦而未得漏盡。故名不渡。又佛自說。法智比智他心智世智。又說。宿命智生死智皆是有漏。又說。法住智泥洹智。如是等經中說。故當知有有漏智。答曰。若有有漏智慧。今應當說有漏無漏智差別相。問曰。若法墮有是名有漏。異則無漏。答曰。何法名墮有。何法名不墮有。是事應答。若不能答則非有漏無漏相。汝言有世間心緣非假名。謂識諸塵等。是事不然。所以者何。佛說凡夫常隨假名是義。以一切凡夫心不破假名。故常隨我相終不得離。雖見色亦不離瓶等相。故凡夫心不緣實義。雖緣受想等法。亦見是我我所。故知一切世間心皆緣假名。汝言有諸世間智慧。謂二種正見等。今當答心有二種。癡心智心。緣假名法是名癡心。若但緣法。謂空無我是名智心。如解無明經中
【現代漢語翻譯】 現代漢語譯本 上正見（正確的見解）。即使經歷生死輪迴，乃至成百上千世，通常也不會墮入惡道。此外，經典中說，行為不正的人也能投生到好的地方，這是因為此人罪業尚未成熟，而善緣先成熟，或者臨終時正確的見解相應，善心顯現，所以投生到好的地方。而且，十善道中也說了正見。你為什麼說沒有世間智慧呢？佛陀自己也說過有三種智慧：聞慧（聽聞佛法的智慧）、思慧（思考佛法的智慧）、修慧（修行佛法的智慧）。聞慧和思慧都是世間的，修慧有兩種。佛陀還曾想，羅睺羅（佛陀的兒子）比丘尚未成就，未能獲得解脫慧。又說，五種方法能使未成熟的解脫心成熟。這些都是世間智慧。經典中還說，有人能出離（輪迴）而不能觀（真諦），有人能觀而不能渡（涅槃）。獲得世間智慧，所以稱為能出離。因為沒有見到四諦（苦、集、滅、道）所以不能觀。如果見到四諦而未得到漏盡（斷盡煩惱），就稱為不能渡。佛陀自己也說過，法智（瞭解佛法的智慧）、比智（比較推理的智慧）、他心智（瞭解他人內心的智慧）、世智（世間知識的智慧）。又說，宿命智（瞭解前世的智慧）、生死智（瞭解眾生死生情況的智慧）都是有漏的（有煩惱的）。又說，法住智（安住于佛法的智慧）、泥洹智（涅槃的智慧）。像這些經典中說的，所以應當知道有有漏智（有煩惱的智慧）。 回答說：如果有有漏智慧，現在應當說說有漏和無漏智（沒有煩惱的智慧）的差別相。問：如果法墮入有（存在），就稱為有漏，不同於此則為無漏。答：什麼法稱為墮入有？什麼法稱為不墮入有？這件事應該回答。如果不能回答，就不是有漏無漏的真實相。你說有世間心緣非假名（不是虛假的名稱），比如認識諸塵等。這件事不對。為什麼呢？佛說凡夫常常隨逐假名是這個意思。因為一切凡夫的心不破除假名，所以常常隨逐我相，始終不能脫離。即使見到色（物質），也不脫離瓶子等的相狀。所以凡夫的心不緣真實的意義。即使緣受（感受）、想（想像）等法，也認為是『我』和『我的』。所以知道一切世間心都緣假名。你說有各種世間智慧，比如兩種正見等。現在來回答，心有兩種：癡心（愚癡的心）和智心（智慧的心）。緣假名法就稱為癡心。如果只緣法，也就是空無我，就稱為智心。如《解無明經》中。
【English Translation】 English version To uphold Right View (Samyag-dṛṣṭi). Even through cycles of birth and death, up to hundreds of thousands of lifetimes, one will generally not fall into evil realms. Moreover, it is said in the scriptures that those who engage in wrong conduct can also be born in good places. This is because their sinful karma has not yet matured, while their good karma has matured first, or because at the time of death, they are in accordance with Right View, and good thoughts arise, thus they are born in good places. Furthermore, Right View is also mentioned in the Ten Wholesome Paths. Why do you say there is no worldly wisdom? The Buddha himself said that there are three types of wisdom: Hearing Wisdom (Śruta-mayā-prajñā), Thinking Wisdom (Cintā-mayā-prajñā), and Cultivation Wisdom (Bhāvanā-mayā-prajñā). Hearing Wisdom and Thinking Wisdom are both worldly, while Cultivation Wisdom is of two kinds. The Buddha also thought that the Bhikṣu Rāhula (Buddha's son) had not yet achieved liberation wisdom. It is also said that five factors can mature an immature mind of liberation. These are all worldly wisdom. It is also said in the scriptures that some can emerge (from Saṃsāra) but cannot see (the truth), while some can see but cannot cross over (to Nirvāṇa). Having worldly wisdom is called being able to emerge. Because they have not seen the Four Noble Truths (Duḥkha, Samudaya, Nirodha, Mārga), they cannot see. If they see the Four Noble Truths but have not attained the exhaustion of outflows (Āsrava-kṣaya), they are called unable to cross over. The Buddha himself also spoke of Dharma Wisdom (Dharma-jñāna), Comparative Wisdom (Anvaya-jñāna), Wisdom of Others' Minds (Para-citta-jñāna), and Worldly Wisdom (Saṃvṛti-jñāna). It is also said that the Wisdom of Past Lives (Pūrva-nivāsānusmṛti-jñāna) and the Wisdom of the Death and Rebirth of Beings (Cyuty-utpāda-jñāna) are both with outflows (Sāsrava). It is also said that there is the Wisdom of the Abiding of the Dharma (Dharma-sthiti-jñāna) and the Wisdom of Nirvāṇa (Nirvāṇa-jñāna). As such, it is said in the scriptures, so one should know that there is wisdom with outflows. The answer is: If there is wisdom with outflows, then one should now speak of the difference between wisdom with outflows and wisdom without outflows (Anāsrava-jñāna). Question: If a dharma falls into existence (Bhava), it is called with outflows, and if it is different from this, it is without outflows. Answer: What dharma is called falling into existence? What dharma is called not falling into existence? This matter should be answered. If one cannot answer, then it is not the true nature of with outflows and without outflows. You say that there is a worldly mind that cognizes non-provisional names (not false names), such as recognizing the various dusts (sense objects). This is not correct. Why? The Buddha said that ordinary beings constantly follow provisional names, and that is the meaning. Because the minds of all ordinary beings do not break through provisional names, they constantly follow the notion of 'self' and can never be free from it. Even when they see form (Rūpa), they do not separate it from the appearance of a pot, etc. Therefore, the minds of ordinary beings do not cognize true meaning. Even when they cognize feelings (Vedanā), perceptions (Saṃjñā), etc., they see them as 'I' and 'mine'. Therefore, know that all worldly minds cognize provisional names. You say that there are various worldly wisdoms, such as the two kinds of Right View, etc. Now, to answer, there are two kinds of minds: a deluded mind (Moha-citta) and a wise mind (Jñāna-citta). Cognizing provisional names is called a deluded mind. If one only cognizes dharmas, that is, emptiness and no-self (Śūnyatā and Anātman), it is called a wise mind. As in the Sutra of Dispelling Ignorance.
說。無明者不知先。不知后。不知先後。不知業。不知報。不知先後業報。如是等處處如實不知不見不解。癡妄黑闇故名為無明。如實不知者。謂不知空無我。是凡夫心常在假名緣假名故名為無明。緣空名智。今若一切世間心皆緣假名。緣假名心名為無明。何得言有世間智慧。問曰。如汝說智慧相。緣假名名無明者。今阿羅漢應有無明。亦有緣瓶等心故。答曰。阿羅漢無緣瓶等心。所以者何。初得道時已壞一切假名相。故但為事用故說瓶等。不著見慢。有三種語。一從見生。二從慢生。三從事用生。凡夫若說瓶若說人。是語皆從見生。學人雖無我見。以失正念故。於五陰中以我慢相說是人是瓶。如差摩伽經中說。事用生者。謂阿羅漢如大迦葉見僧伽梨言。是我物。天神生疑。佛釋之言。此人永拔慢根燒盡因緣。云何有慢。但以世間名字故說。故知阿羅漢無瓶等心。問曰。若無世間智慧說二種正見等。經當云何通。答曰。此皆是想以智名說。佛能通達諸法實相。隨可度眾生立種種名。如智慧以受等名說。所謂受者于諸法得解脫。亦說善修無常等想能破一切煩惱。亦說第四不黑不白業能盡諸業。所謂學思。又說。以意斷諸貪著。又說。信能度河一心度海。精進除苦慧能清凈。又說。眼欲見色眼實無慾。但心欲見以眼名說。
【現代漢語翻譯】 說：無明（avidyā，對事物真相的迷惑）者不知先（過去）。不知后（未來）。不知先後（過去和未來）。不知業（karma，行為）。不知報（vipāka，果報）。不知先後業報（過去和未來的行為果報）。像這樣在各種地方都不能如實地知曉、看見和理解。因為愚癡、虛妄和黑暗，所以稱為無明。所謂不能如實知曉，是指不知道空（śūnyatā，空性）和無我（anātman，非我）。這是因為凡夫的心總是執著于假名（prajñapti，概念性的名稱），依賴於假名，所以稱為無明。緣于空則名為智慧。現在如果一切世間的心都執著于假名，執著于假名的心名為無明，怎麼能說有世間智慧呢？ 問：如果像你所說，智慧的相狀是緣于假名就名為無明，那麼阿羅漢（arhat，已證悟者）應該也有無明，因為他們也有緣于瓶子等的心。 答：阿羅漢沒有緣于瓶子等的心。為什麼呢？因為他們在初次得道時就已經破除了一切假名相。所以只是爲了事務的需要才說瓶子等，並不執著于見解和傲慢。有三種說話的方式：一是因見解而生，二是因傲慢而生，三是因事務的需要而生。凡夫如果說瓶子或說人，這些話都是因見解而生。學人雖然沒有我見，但因為失去正念，所以在五陰（pañca-skandha，構成個體的五種要素）中以我慢的相狀說這是人，這是瓶子，就像《差摩伽經》中所說的那樣。因事務的需要而生，是指阿羅漢像大迦葉（Mahākāśyapa，佛陀的弟子）看見僧伽梨（saṃghāṭī，僧侶的袈裟）說，『是我的東西』。天神產生懷疑，佛陀解釋說，『這個人已經永遠拔除了傲慢的根，燒盡了傲慢的因緣，怎麼會有傲慢呢？只是因為世間的名字才這樣說。』所以可知阿羅漢沒有執著于瓶子等的心。 問：如果沒有世間智慧，那麼說二種正見（samyag-dṛṣṭi，正確的見解）等的經文應該如何解釋呢？ 答：這些都是以想（saṃjñā，認知）的名義來說的。佛陀能夠通達諸法的實相，隨順可以被度化的眾生而設立種種名稱。比如智慧以受（vedanā，感受）等名稱來說。所謂受，是指對於諸法得到解脫。也說善於修習無常（anitya，事物變化的本性）等想，能夠破除一切煩惱。也說第四種不黑不白的業能夠斷盡一切業，所謂學思。又說，以意（manas，心意）斷除各種貪著。又說，信（śraddhā，信念）能夠度過河流，一心（eka-citta，專注的心）能夠度過大海，精進（vīrya，努力）能夠消除痛苦，智慧（prajñā，智慧）能夠清凈。又說，眼睛想要看見顏色，但眼睛實際上沒有慾望，只是心想要看見，所以以眼睛的名義來說。
【English Translation】 It is said: The one with ignorance (avidyā, delusion about the true nature of things) does not know the past. Does not know the future. Does not know the past and future. Does not know karma (action). Does not know vipāka (result, retribution). Does not know the karmic results of the past and future. In this way, in various places, one cannot truly know, see, and understand. Because of foolishness, delusion, and darkness, it is called ignorance. What is meant by not truly knowing is not knowing emptiness (śūnyatā, emptiness) and non-self (anātman, no-self). This is because the mind of ordinary beings is always attached to provisional names (prajñapti, conceptual designations), relying on provisional names, so it is called ignorance. To be mindful of emptiness is called wisdom. Now, if all the minds in the world are attached to provisional names, and the mind attached to provisional names is called ignorance, how can it be said that there is worldly wisdom? Question: If, as you say, the characteristic of wisdom is that being mindful of provisional names is called ignorance, then arhats (arhat, enlightened beings) should also have ignorance, because they also have minds that are mindful of things like jars. Answer: Arhats do not have minds that are mindful of things like jars. Why? Because when they first attained the path, they had already destroyed all provisional name appearances. Therefore, they only speak of jars, etc., for the sake of practical matters, without being attached to views or arrogance. There are three ways of speaking: one arises from views, one arises from arrogance, and one arises from practical needs. If ordinary people speak of a jar or a person, these words all arise from views. Although learners do not have self-view, because they have lost right mindfulness, they speak of this as a person and this as a jar in the appearance of self-arrogance in the five aggregates (pañca-skandha, the five aggregates that constitute an individual), as stated in the Chammagga Sutta. What arises from practical needs refers to arhats like Mahākāśyapa (Mahākāśyapa, a disciple of the Buddha) seeing a saṃghāṭī (saṃghāṭī, a monk's robe) and saying, 'It is my thing.' The gods became suspicious, and the Buddha explained, 'This person has already eradicated the root of arrogance forever and burned up the causes and conditions of arrogance. How can there be arrogance? It is only said in terms of worldly names.' Therefore, it can be known that arhats do not have minds attached to things like jars. Question: If there is no worldly wisdom, then how should the sutras that speak of two kinds of right view (samyag-dṛṣṭi, correct view) be explained? Answer: These are all spoken of in terms of perception (saṃjñā, cognition). The Buddha is able to penetrate the true nature of all dharmas and establish various names according to the beings who can be liberated. For example, wisdom is spoken of in terms of feeling (vedanā, sensation), etc. What is meant by feeling is that one attains liberation from all dharmas. It is also said that skillfully cultivating the perception of impermanence (anitya, the changing nature of things), etc., can destroy all afflictions. It is also said that the fourth kind of karma, which is neither black nor white, can exhaust all karma, namely learning and contemplation. It is also said that one should use the mind (manas, mind) to cut off all attachments. It is also said that faith (śraddhā, belief) can cross the river, one-pointedness of mind (eka-citta, focused mind) can cross the ocean, diligence (vīrya, effort) can eliminate suffering, and wisdom (prajñā, wisdom) can purify. It is also said that the eye wants to see color, but the eye actually has no desire, it is only the mind that wants to see, so it is spoken of in terms of the eye.
問曰。若世間智實是想者。何故名智。若無因緣說名為智。則一切想皆應名智。亦可說有二種想。一緣世諦。二緣第一義諦。答曰。不然。想有種種差別。有想極癡乃至不識世間善惡。有想次癡能別善惡。有想小癡能緣骨相等。不離假名則不能壞諸陰相。此想能順壞陰相智。故佛說智。又此想能與實智作因。故名為智。世間有因中說果。如說食金施人五事女為戒垢。好岸渠樂法伏人樂。又七漏經中說。用斷等漏因名漏。又說。以食為命。草為牛羊。亦說衣食等物皆是外命。若奪人財即是奪命。此皆說因為果。如是智因說智故無咎也。問曰。諸念處及暖等中。心能緣實法是無漏耶。答曰。無漏心能破假名。是故隨心能破假名。從此以來名為無漏。問曰。齊何處心能破假名。答曰。隨能具足見五陰生滅相。爾時得無常想。無常想能令行者具無我想。如說聖弟子以無常想修心。則能住無我想。以無我想修心能速得解脫貪恚癡等。所以者何。若無我想修心則能住苦想。以我想故雖苦不覺。是故若法無常無我亦苦。智者則能深生惡厭。故無我想能具苦想。問曰。汝何故壞次第說。經中說。若無常即是苦。苦即是無我。故無常想能具苦想。苦想能具無我想。答曰。經中說。無常想修。聖弟子心能住無我想。故無常想能具足無我想。
【現代漢語翻譯】 現代漢語譯本 問：如果世間的智慧實際上是『想』（Saṃjñā，認知）的作用，為什麼稱之為『智』（Jñāna，智慧）？如果沒有任何因緣而稱之為『智』，那麼所有的『想』都應該被稱為『智』。或者也可以說有兩種『想』，一種緣於世俗諦（Saṃvṛti-satya，相對真理），另一種緣于第一義諦（Paramārtha-satya，絕對真理）。 答：不是這樣的。『想』有種種差別。有的『想』極其愚癡，甚至不能辨別世間的善惡；有的『想』比較愚癡，能夠辨別善惡；有的『想』稍微愚癡，能夠緣于骨相等事物。如果不離開假名（Prajñapti，概念），就不能破壞諸陰（Skandha，五蘊）的相狀。這種『想』能夠順應破壞陰相的智慧，所以佛陀稱之為『智』。而且，這種『想』能夠作為真實智慧的因，所以被稱為『智』。世間有在因中說果的情況，例如說『食金施人』、『五事女為戒垢』、『好岸渠樂』、『法伏人樂』。還有《七漏經》中說，用斷等漏的因稱為漏。 又說，『以食為命』，『草為牛羊』，也說衣食等物都是外在的生命。如果奪取別人的財產，就是奪取生命。這些都是說因為果。像這樣，以智慧的因說智慧，就沒有過失。 問：在諸念處（Smṛtyupasthāna，四念住）以及暖相等禪定境界中，心能夠緣于真實法（Dharma，佛法），這是無漏（Anāsrava，無煩惱）的嗎？ 答：無漏的心能夠破除假名。因此，隨著心能夠破除假名，從此以後就稱為無漏。 問：到什麼程度心能夠破除假名？ 答：隨著能夠具足見到五陰（Pañca-skandha，色、受、想、行、識五蘊）的生滅相，那時就得到無常想（Anitya-saṃjñā，無常的認知）。無常想能夠令修行者具足無我想（Anātma-saṃjñā，無我的認知）。如經中所說，聖弟子以無常想修心，則能安住于無我想。以無我想修心，能夠迅速解脫貪（Rāga，貪慾）、嗔（Dveṣa，嗔恨）、癡（Moha，愚癡）等煩惱。為什麼呢？如果以無我想修心，則能安住于苦想（Duḥkha-saṃjñā，痛苦的認知）。因為有我執（Ātma-graha，對自我的執著）的緣故，即使是苦也不覺得。所以，如果法是無常、無我的，也就是苦的。智者就能深深地生起厭惡之心，所以無我想能夠具足苦想。 問：你為什麼顛倒次第來說？經中說，如果無常就是苦，苦就是無我，所以無常想能夠具足苦想，苦想能夠具足無我想。 答：經中說，修習無常想，聖弟子的心能夠安住于無我想。所以無常想能夠具足無我想。
【English Translation】 English version Question: If worldly wisdom is actually the function of 'Saṃjñā' (perception), why is it called 'Jñāna' (wisdom)? If it is called 'wisdom' without any cause or condition, then all 'Saṃjñā' should be called 'wisdom'. Or it can be said that there are two kinds of 'Saṃjñā', one based on Saṃvṛti-satya (conventional truth) and the other based on Paramārtha-satya (ultimate truth). Answer: It is not like that. 'Saṃjñā' has various differences. Some 'Saṃjñā' are extremely ignorant, even unable to distinguish between good and evil in the world; some 'Saṃjñā' are relatively ignorant, able to distinguish between good and evil; some 'Saṃjñā' are slightly ignorant, able to perceive things like bones. If one does not depart from Prajñapti (conceptual designation), one cannot destroy the characteristics of the Skandhas (five aggregates). This 'Saṃjñā' can accord with the wisdom that destroys the characteristics of the aggregates, so the Buddha calls it 'Jñāna'. Moreover, this 'Saṃjñā' can serve as the cause of true wisdom, so it is called 'Jñāna'. In the world, there are cases of speaking of the result in the cause, such as 'giving gold to people', 'five things for a woman's precepts', 'pleasant banks and canals', 'Dharma subdues people'. Also, in the 'Seven Leaks Sutra', it is said that the cause of stopping leaks is called leaks. It is also said, 'taking food as life', 'grass for cattle and sheep', and it is also said that clothing, food, and other things are external life. If one takes away another's property, it is taking away life. These are all speaking of the cause as the result. In this way, there is no fault in speaking of wisdom because of the cause of wisdom. Question: In the Smṛtyupasthāna (four foundations of mindfulness) and in the meditative states such as warmth, can the mind perceive real Dharma (teachings), is this Anāsrava (free from defilements)? Answer: The mind free from defilements can destroy conceptual designations. Therefore, as the mind can destroy conceptual designations, from then on it is called free from defilements. Question: To what extent can the mind destroy conceptual designations? Answer: As one can fully see the arising and ceasing of the Pañca-skandha (five aggregates), at that time one obtains the Anitya-saṃjñā (perception of impermanence). The perception of impermanence can enable the practitioner to fully possess the Anātma-saṃjñā (perception of no-self). As it is said in the sutra, a noble disciple cultivates the mind with the perception of impermanence, then he can abide in the perception of no-self. By cultivating the mind with the perception of no-self, one can quickly be liberated from afflictions such as Rāga (greed), Dveṣa (hatred), and Moha (delusion). Why? If one cultivates the mind with the perception of no-self, then one can abide in the Duḥkha-saṃjñā (perception of suffering). Because of Ātma-graha (attachment to self), even if it is suffering, one does not feel it. Therefore, if a Dharma is impermanent and without self, it is also suffering. The wise can deeply generate aversion, so the perception of no-self can fully possess the perception of suffering. Question: Why do you speak in a reversed order? The sutra says that if impermanent is suffering, suffering is no-self, so the perception of impermanence can fully possess the perception of suffering, and the perception of suffering can fully possess the perception of no-self. Answer: The sutra says that by cultivating the perception of impermanence, the mind of a noble disciple can abide in the perception of no-self. Therefore, the perception of impermanence can fully possess the perception of no-self.
又如是說亦有道理。所以者何。說我者為成後世故說我是常。是故若見五陰無常。即知無我。如經中說。若人說眼是我則無道理。所以者何。眼有生滅。若眼是我我即生滅有如是過。問曰。此二經當云何通。答曰。苦想二種。一從無常想生名壞苦想。一從無我想生名行苦想。是故二經亦不相違。問曰。若爾者念處暖等法中有無常想。此法皆應是無漏答曰。念處等中若是無漏有何咎耶。問曰。凡夫心不應是無漏。亦凡夫心有妄念等。云何當是無漏。答曰。此人非直是凡夫。是人名行須陀洹果。問曰。行須陀洹果在見諦道中。念處等法不名見諦。答曰。行須陀洹果有近有遠。住念處等中名遠行者。見諦名近。何以知之。佛于斧柯喻經中說。若知若見故得漏盡。知見何法。謂此色等此色等生。此色等滅。若不修道則不得漏盡。修之則得。如抱卵喻。又行者常修道品煩惱微塵。雖不數覺盡已乃知如斧柯喻。又行者常修三十七品。欲縛結纏易可散壞。如海舡喻。故知從念處來修習道品。皆名初果者。又若一念若十五念中。不得修習。當知此是遠行須陀洹者。問曰。初說知此色等此色等生此色等滅。是初果道。后三喻是三果道。是故不名行初果者。答曰。若卵不抱則壞。抱則成就。如是從念處來初發修習。若不能成不名為行。能成
則是學人名不爛壞能堪受者。是故若於念處等中爛壞。則名凡夫。若修習成則名行初果者。猶在㲉中。若得出㲉名須陀洹。故知在念處等中名遠行者。又郁伽長者供養眾僧。天神示言。此是阿羅漢。乃至此是行初果者。若在見諦道。云何可示。當知是遠行者。又經中佛說。若無信等五根。是人名住外凡夫中。是義說有內外凡夫。若不得達分善根。名外凡夫。得名為內。是內凡夫亦名聖人。亦名凡夫。因外凡夫故名聖人。因見諦道故名凡夫。如阿難語車匿言。凡夫不能念色空無我受想行識空無我。一切諸行無常。一切法無我寂滅泥洹。爾時車匿來入法位。亦說凡夫不能念此。問曰。若近若遠俱名行者。有何差別。答曰。若見滅諦名真行者。若在遠分善根。見五陰無常苦空無我。而未見滅。是名名字行者。所以者何。如經中說。比丘問佛。何名見法。佛言。因眼緣色生眼識。即共生受想思等。是一切法皆無常敗壞不可保信。若法無常即是苦。是苦生亦苦住亦苦數數起相亦苦。乃至意法亦如是。若此苦滅余苦不生。更無相續。行者心念。是處寂滅微妙。謂舍一切虛妄貪愛盡滅。離寂泥洹。若於此法中心入信解。不動不轉不憂不怖。從此已來名為見法。故知行者。若以無常等行觀見五陰。名遠行者。若見滅諦名近行者。如車匿
【現代漢語翻譯】 現代漢語譯本： 如果有人學習佛法，但名聲不好，或者德行不夠，那麼他就不能算是真正的修行者。因此，如果在念處（satipatthana，四念住，即身念住、受念住、心念住、法念住）等修行中出現問題，就可以說是凡夫俗子。如果通過修行達到了初果（sotapanna，須陀洹），就像還在蛋殼中的小鳥。一旦破殼而出，就稱為須陀洹。所以說，在念處等修行中，可以稱為『遠行者』。還有，郁伽長者供養僧眾時，天神會告訴他，『這是阿羅漢（arhat，斷盡煩惱的聖者）』，乃至『這是初果的修行者』。如果在見諦道（dassana-magga，見道，證悟真理的道路）上，怎麼能被輕易示現呢？這說明他們只是『遠行者』。此外，經書中佛陀說過，如果缺少信等五根（saddha, viriya, sati, samadhi, panna，信、精進、念、定、慧），這個人就被稱為住在外凡夫中。這個說法表明存在內外凡夫的區別。如果不能達到達分善根（dalha-bhaga-kusala-mula，堅固的善根），就稱為外凡夫；達到達分善根，就稱為內凡夫。這個內凡夫也可以稱為聖人，也可以稱為凡夫。因為相對於外凡夫而言，他可以被稱為聖人；但相對於見諦道而言，他仍然是凡夫。比如阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）對車匿（Channa，佛陀出家前的僕人）說，凡夫不能夠思維色（rupa，物質）、空（sunyata，空性）、無我（anatta，非我）以及受（vedana，感受）、想（sanna，知覺）、行（sankhara，意志）、識（vinnana，意識）的空無我，不能思維一切諸行無常（anicca，無常），一切法無我（anatta，非我），寂滅（nirodha，止息）涅槃（nibbana，解脫）。當時，車匿已經進入了佛法之位，也說凡夫不能夠思維這些。有人問：如果無論遠近都稱為修行者，那麼有什麼區別呢？回答是：如果證見了滅諦（nirodha-sacca，苦滅的真理），才能稱為真正的修行者。如果在遠分善根的階段，僅僅是觀察到五陰（panca-khandha，色、受、想、行、識）的無常、苦、空、無我，而沒有證見滅諦，那麼只能稱為『名字修行者』。為什麼這麼說呢？就像經書中記載的那樣，有比丘問佛陀，什麼叫做『見法』？佛陀回答說：因為眼（cakkhu，眼根）緣於色（rupa，色塵）而生眼識（cakkhu-vinnana，眼識），隨即共同產生受、想、思等。所有這些法都是無常敗壞，不可靠的。如果法是無常的，那就是苦（dukkha，痛苦）。這種苦的生起、住留、持續出現，都是苦。乃至意（mano，意根）緣於法（dhamma，法塵）也是如此。如果這種苦滅盡，其他的苦就不會再生起，不會再有相續。修行者心中思念：這個地方是寂滅微妙的，也就是捨棄一切虛妄的貪愛，達到盡滅，遠離寂靜的涅槃。如果對於這種法，內心深入信解，不動搖、不改變、不憂愁、不恐懼，從這以後就可以稱為『見法』。所以說，修行者如果以無常等行來觀察五陰，可以稱為『遠行者』；如果證見了滅諦，就可以稱為『近行者』。就像車匿一樣。
【English Translation】 English version: If a learner of the Dharma has a bad reputation or insufficient virtue, they cannot be considered a true practitioner. Therefore, if problems arise in the practice of the Four Foundations of Mindfulness (satipatthana, the four mindfulnesses: mindfulness of body, feelings, mind, and phenomena), they can be called an ordinary person (puthujjana). If one achieves the first stage of enlightenment (sotapanna, stream-enterer) through practice, it is like a bird still in its egg. Once it hatches, it is called a Sotapanna. Therefore, being in the practice of the Four Foundations of Mindfulness can be called a 'distant traveler'. Furthermore, when the elder Ugga offered alms to the Sangha (community of monks), the deities would reveal, 'This is an Arhat (arhat, a perfected being who has eradicated all defilements),' or 'This is a practitioner of the first stage of enlightenment.' If one is on the Path of Seeing (dassana-magga, the path of insight, the path to realizing the truth), how can they be easily revealed? This indicates that they are merely 'distant travelers'. Moreover, in the scriptures, the Buddha said that if one lacks the five faculties of faith, energy, mindfulness, concentration, and wisdom (saddha, viriya, sati, samadhi, panna), that person is called dwelling among the outer ordinary people. This statement indicates that there is a distinction between inner and outer ordinary people. If one cannot attain firm roots of goodness (dalha-bhaga-kusala-mula, firm roots of merit), they are called an outer ordinary person; if they attain firm roots of goodness, they are called an inner ordinary person. This inner ordinary person can also be called a noble one, and also an ordinary person. They can be called a noble one in relation to the outer ordinary person; but in relation to the Path of Seeing, they are still an ordinary person. For example, Ananda (Ananda, one of the Buddha's ten chief disciples, known for his excellent memory) said to Channa (Channa, the Buddha's servant before his renunciation), 'An ordinary person cannot contemplate form (rupa, matter), emptiness (sunyata, emptiness), non-self (anatta, not-self), and feelings (vedana, sensations), perceptions (sanna, perceptions), volitions (sankhara, volitional formations), and consciousness (vinnana, consciousness) as empty and without self, cannot contemplate all conditioned things as impermanent (anicca, impermanence), all phenomena as without self (anatta, not-self), and the cessation (nirodha, cessation) of Nirvana (nibbana, liberation).' At that time, Channa had already entered the position of the Dharma and also said that an ordinary person cannot contemplate these things. Someone asks: If both near and far are called practitioners, what is the difference? The answer is: If one has realized the Truth of Cessation (nirodha-sacca, the truth of the cessation of suffering), they can be called a true practitioner. If one is in the stage of distant roots of goodness, merely observing the five aggregates (panca-khandha, form, feeling, perception, volition, and consciousness) as impermanent, suffering, empty, and without self, but has not realized the Truth of Cessation, then they can only be called a 'nominal practitioner'. Why is this so? As it is recorded in the scriptures, a bhikkhu (monk) asked the Buddha, 'What is called 'seeing the Dharma'?' The Buddha replied: 'Because the eye (cakkhu, the eye sense) is conditioned by form (rupa, visual object), eye-consciousness (cakkhu-vinnana, eye-consciousness) arises, and immediately feelings, perceptions, thoughts, etc., arise together. All these phenomena are impermanent, decaying, and unreliable. If a phenomenon is impermanent, then it is suffering (dukkha, suffering). The arising, abiding, and continuous appearance of this suffering are also suffering. Likewise, the mind (mano, the mind sense) is also the same when conditioned by mental objects (dhamma, mental objects). If this suffering ceases, other suffering will not arise, and there will be no more continuity. The practitioner thinks in their mind: This place is peaceful and subtle, which is to abandon all false greed and love, to reach complete cessation, and to be far from the peaceful Nirvana. If one has deep faith and understanding in this Dharma, and is unshakeable, unchangeable, without sorrow, and without fear, from then on they can be called 'seeing the Dharma'. Therefore, if a practitioner observes the five aggregates with practices such as impermanence, they can be called a 'distant traveler'; if they have realized the Truth of Cessation, they can be called a 'near traveler'. Like Channa.'
答諸上座。我亦能念色等無常。而於一切行滅愛盡。泥洹心不能入通達信解。若如是知不名見法。又說。行者若於此法以軟慧信忍名信行者。過凡夫地入正法位。不得初果終不中夭。若以利慧信忍是名法行。見此法已能斷三結。名須陀洹。明瞭無餘名阿羅漢。故知見滅名近行者。問曰。行者何故不盡見滅。答曰。經中說。諸法無性。從眾緣生是法甚深。一切愛盡寂滅泥洹。是處難見。佛觀十二因緣滅。故成無上道。又法印中說。行者若觀五陰無常敗壞虛妄不堅固。亦名為空。而名知見未凈。此經后說。行者作如是念。我所見所聞所嗅所嘗所觸所念。以此因緣生識。是識因緣為常無常。即知無常。若從無常因緣生識云何當常。是故見一切五陰無常從眾緣生。盡相壞相離相滅相。爾時行者知見清凈。以說滅盡名知見凈。故知見滅名見聖諦。又先法住智后泥洹智。故見滅諦名得聖道。
見一諦品第一百九十
問曰。汝說但見滅諦名行果者。是事不然。所以者何。經中佛說。我及汝等不能如實見四諦。故久處生死。今見是四諦身因緣斷生死根盡。更不受有。當知見四諦故名行果者。非但見滅。又佛說。上法所謂四諦。是故行者應悉知見。又說。若人法服毀形正信出家。皆為見四諦故。若人慾得須陀洹斯陀含阿那含
道。皆為見四諦故。若得阿羅漢辟支佛佛道。皆已見四諦故。故知非但見滅諦也。又佛自說。四諦以次第得。又轉法輪經中說。我觀此苦此苦因此苦滅此苦滅道。於是中生眼智明覺。如是三轉皆說四諦。又經中說。鮮凈白疊投之池中即時受色。此人如是。即於一坐見四真諦。又說。行者凈心正觀苦諦乃至道諦。如是見故。從欲漏有漏無明漏中心得解脫。又諸經中說。聖諦處盡皆說四諦。不但說滅。又佛說四智。苦智集智滅智道智皆為四諦故。有行者法應遍見四諦。猶如良醫應知病知病因破病破病藥。如是行者欲脫諸苦。應知苦苦因苦滅苦滅道。若不知苦何由當知苦因苦滅及苦滅道。故知非但見滅。答曰。諸有說四聖諦利。皆于陰界入等中說。謂知此色等色等生滅。故得漏盡。又佛自說。我於色等陰中。不如實知味過出離。終不自謂得無上道。若如實知則自知得道。又城喻經說。我若未知老死老死生老死滅老死滅道。乃至諸行諸行生諸行滅諸行滅道。不自說我得無上道。若如實知自說得佛。如是等見若是得道見者。則十六心不名得道問曰。我不說此名得道見。是思惟時。答曰。四諦中亦如是說。亦可說是思惟時。若不爾應說因緣。見四諦名得道時。見五陰等為思惟時。問曰。斷煩惱智名為得道。思惟五陰等不斷煩惱。答
【現代漢語翻譯】 現代漢語譯本 問：證得阿羅漢果、辟支佛果、佛果，都是因為證見了四諦（苦、集、滅、道）。如果證得這些果位都是因為證見了四諦，那麼就不僅僅是證見了滅諦。而且，佛陀自己說過，四諦是按次第證得的。在《轉法輪經》中說：『我觀察此是苦，此是苦的因，此是苦的滅，此是苦滅之道。』在這些觀察中，生起了眼、智、明、覺。像這樣三轉法輪，都是在宣說四諦。還有經中說，就像潔凈的白布投入池中，立刻就能染上顏色一樣，這個人也是這樣，在一座之間就能證見四真諦。又說，修行者以清凈的心正確地觀察苦諦，乃至道諦。像這樣證見四諦，就能從欲漏、有漏、無明漏中得到解脫。而且，在各種經典中，凡是說到聖諦之處，都完整地宣說四諦，而不僅僅是滅諦。還有，佛陀宣說四智，即苦智、集智、滅智、道智，這些都是爲了四諦的緣故。所以，修行者應該全面地證見四諦，就像良醫應該知道疾病、知道病因、破除疾病、知道破病之藥一樣。同樣的，修行者想要脫離諸苦，就應該知道苦、苦因、苦滅、苦滅之道。如果不知道苦，又怎麼能知道苦因、苦滅以及苦滅之道呢？所以說，不僅僅是證見滅諦。答：所有關於四聖諦利益的說法，都是在五陰（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）、十八界（六根、六塵、六識）等之中宣說的。也就是說，通過了解色等陰的生滅，才能證得漏盡。而且，佛陀自己說過，如果我對色等五陰，不能如實地知其味、過患、出離，就始終不會自認為證得了無上道。如果能夠如實地知見，就能自知證得了道。又如《城喻經》所說，如果我未能知老死的生、老死的滅、老死滅之道，乃至未能知諸行的生、諸行的滅、諸行滅之道，我就不會自稱證得了無上道。如果能夠如實地知見，才能自說證得了佛果。像這樣的見解，如果是證道之人的見解，那麼十六心（苦法忍、苦法智、集法忍、集法智、滅法忍、滅法智、道法忍、道法智、苦類忍、苦類智、集類忍、集類智、滅類忍、滅類智、道類忍、道類智）就不應被稱為證道。問：我不是說這種見解是證道之見，而是在思惟的時候。答：在四諦中也是這樣說的，也可以說是在思惟的時候。如果不是這樣，就應該說明因緣，為什麼證見四諦時稱為得道，而證見五陰等時只是思惟。問：斷除煩惱的智慧才稱為得道，而思惟五陰等並不能斷除煩惱。答：
【English Translation】 English version Question: Attaining Arhatship, Pratyekabuddhahood, and Buddhahood are all due to seeing the Four Noble Truths (suffering, origin, cessation, and path). If attaining these fruits is due to seeing the Four Noble Truths, then it is not merely seeing the Truth of Cessation. Moreover, the Buddha himself said that the Four Noble Truths are attained in sequence. In the Sutra of Turning the Wheel of Dharma, it is said: 'I contemplate this is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path to the cessation of suffering.' In these contemplations, eye, wisdom, light, and awakening arise. Thus, in the three turnings of the Dharma wheel, the Four Noble Truths are all expounded. Furthermore, it is said in the sutras that just as a clean white cloth, when dipped in a pool, immediately takes on color, so too, this person, in one sitting, can see the Four Noble Truths. It is also said that a practitioner, with a pure mind, correctly contemplates the Truth of Suffering, and so on, up to the Truth of the Path. Seeing the Four Noble Truths in this way, one attains liberation from the outflows of desire, the outflows of existence, and the outflows of ignorance. Moreover, in various sutras, wherever the Noble Truths are mentioned, all Four Noble Truths are fully expounded, not just the Truth of Cessation. Furthermore, the Buddha taught the Four Wisdoms, namely, the Wisdom of Suffering, the Wisdom of Origin, the Wisdom of Cessation, and the Wisdom of the Path, all for the sake of the Four Noble Truths. Therefore, a practitioner should comprehensively see the Four Noble Truths, just as a good doctor should know the disease, know the cause of the disease, eliminate the disease, and know the medicine to eliminate the disease. Similarly, a practitioner who wishes to escape all suffering should know suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering. If one does not know suffering, how can one know the origin of suffering, the cessation of suffering, and the path to the cessation of suffering? Therefore, it is not merely seeing the Truth of Cessation. Answer: All statements about the benefits of the Four Noble Truths are made in the context of the five skandhas (form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind and their corresponding objects), and the eighteen dhatus (elements: six sense organs, six sense objects, and six sense consciousnesses). That is, by understanding the arising and ceasing of form, etc., one attains the exhaustion of outflows. Moreover, the Buddha himself said that if I do not truly know the taste, the danger, and the escape from form and other skandhas, I would never claim to have attained the Unsurpassed Path. If I truly know them, then I know that I have attained the Path. Furthermore, as stated in the 'City Parable Sutra', if I do not know the birth of old age and death, the cessation of old age and death, and the path to the cessation of old age and death, and so on, up to not knowing the birth of all formations, the cessation of all formations, and the path to the cessation of all formations, I would not claim to have attained the Unsurpassed Path. If I truly know them, then I can say that I have attained Buddhahood. If such views are the views of someone who has attained the Path, then the sixteen moments of mind (the sixteen aspects of the Four Noble Truths in the realm of desire) should not be called attainment of the Path. Question: I am not saying that this view is the view of attaining the Path, but rather it is during the time of contemplation. Answer: It is also said in the Four Noble Truths in the same way, it can also be said that it is during the time of contemplation. If it is not so, then the causes and conditions should be explained, why seeing the Four Noble Truths is called attaining the Path, while seeing the five skandhas, etc., is only contemplation. Question: The wisdom that cuts off afflictions is called attaining the Path, while contemplating the five skandhas, etc., does not cut off afflictions. Answer:
曰。我先已說五陰等智亦斷煩惱。如說知見色等故得漏盡。又說。見世間集則滅無見。見世間滅則滅有見。又佛自觀因緣得道。又甄叔伽經中說種種得道因緣。有人觀五陰得道。或觀十二入十八界十二因緣等得道。故知非但以四諦得道。若汝意謂雖有是說不以此觀能斷煩惱。亦可說言雖觀四諦不斷煩惱。又要當以真諦得道。而解四諦中說。生苦老苦病苦死苦怨憎會苦愛別離苦所求不得苦。取要言之。五陰為苦。又說。苦因所謂貪愛。常隨喜樂處處受身。觀如是等不應盡漏。此皆世諦。非第一故。問曰。雖觀生死等不應盡漏。略說五陰皆苦。是中有智慧破煩惱。答曰。餘三諦云何。故知汝自憶想分別。又觀五陰皆苦。是散亂心不應得道。問曰。若不以四諦得道。當以何法得道。答曰。以一諦得道。所謂為滅。如經中說。妄名虛誑實名不顛倒。一切有為法皆虛誑妄取。故知行者隨心在有為法中。皆非真實。如經中說。諸有為法虛誑。如幻如焰如夢如假借等。如法句經中說。虛妄繫世間似如有堅實。實無見如有。正觀則皆無。如實無男女法。但五陰和合強名男女。凡夫倒惑謂之實有行者觀此五陰空無我。故即不復見。如法印經中說。行者觀色無常空虛離相。無常者。謂色體性無常。空虛者如瓶中無水名曰空瓶。如是五陰中無
神我。故名為空。如是觀者者亦名為空。亦名知見未凈。以未能見五陰滅故。后乃見滅。所謂行者作如是念。我所見聞等。故知見滅諸煩惱盡。問曰。何故見滅則煩惱盡非余諦耶。答曰。行者爾時苦想決定。若未證滅相。于有為法中苦心未定。如人不得初禪喜樂。於五欲中不生厭想。又如未得無覺觀定。于覺觀定不以為患。行者亦爾。未證泥洹寂滅相時不得行苦。當知見滅諦故苦想具足。苦想具足故愛等結斷。問曰。若見滅諦故苦想具足。應見滅諦后煩惱方斷。所以者何。見滅諦已苦想具故。答曰。非后時斷。隨於滅中得寂滅相。即時苦想具足。后當現前。如經中說。行者于集生相。法知盡滅相。即於法中得法眼凈。又人于諸陰中常有我心。雖觀諸陰無常苦等。未得永滅。若見滅諦以無相故我心永滅。問曰。若見滅諦則我心盡。何故佛觀前人柔軟心等為說四諦。不但說滅。答曰。此中有順道行。何者以無常想無我想具足故。得此苦觀以其近道。是故合說。問曰。若得道時斷身見者。何故復說戒取疑耶。答曰。行者得道現見諸法皆空無我。即不復疑。不同凡夫聞思等觀。若見道諦則知唯此一實更無餘道。是故說三。問曰。若得道時見諦所斷諸煩惱盡。何故但說三結盡耶。答曰。一切煩惱皆以身見為本。如佛問比丘。人以
【現代漢語翻譯】 現代漢語譯本 『神我』（Atman）。因此被稱為『空』（Sunyata）。像這樣觀察的人也被稱為『空』，也叫做『知見未凈』，因為未能見到五陰（Panca-skandha）的滅盡。之後才能見到滅盡。所謂修行者這樣想：我所見聞等等，因此知見滅盡，諸煩惱也盡。問：為什麼見到滅盡就能煩惱盡，而不是其他諦（Satya）呢？答：修行者那時對苦的認識是決定的。如果未證得滅相，對於有為法（Samskrta-dharma）中的苦，內心是不確定的。就像人沒有得到初禪的喜樂，對於五欲（Panca Kamaguna）就不會生起厭惡的想法。又像沒有得到無覺觀定，就不會認為覺觀定是禍患。修行者也是這樣，未證得涅槃（Nirvana）寂滅之相時，就不能真正體會到行苦。應當知道，因為見到滅諦，所以對苦的認識才完備。對苦的認識完備，所以愛等結縛才能斷除。問：如果見到滅諦，苦的認識就完備，那麼應該在見到滅諦之後，煩惱才能斷除。為什麼呢？因為見到滅諦后，苦的認識才完備。答：不是之後才斷除。隨著在滅中得到寂滅之相，即時苦的認識就完備，之後會顯現出來。如經中所說，修行者對於集（Samudaya）的生相，法（Dharma）的知盡滅相，即於法中得到法眼凈（Dharma-caksu）。又人對於諸陰（Skandha）中常有我心，雖然觀察諸陰無常、苦等，但未得永滅。如果見到滅諦，因為無相的緣故，我心才能永遠滅除。問：如果見到滅諦，我心就盡了，為什麼佛（Buddha）觀察到前人的柔軟心等，為他們說四諦（Cattari Ariya Saccani），而不僅僅說滅諦呢？答：這其中有順道而行的方便。因為無常想、無我想完備的緣故，才能得到這種苦觀，因為它接近於道。所以合起來說。問：如果得道時斷除了身見（Satkayadristi），為什麼還要說戒禁取（Silabbataparamasa）和疑（Vicikiccha）呢？答：修行者得道后，現見諸法皆空無我，即不再懷疑，不同於凡夫通過聞思等方式來觀察。如果見到道諦（Magga-sacca），就知道唯有此一才是真實的，更沒有其他的道。所以說三結（Tini Samyojana）。問：如果得道時，見諦所斷的諸煩惱都盡了，為什麼只說三結盡呢？答：一切煩惱都以身見為根本。如佛問比丘，人以
【English Translation】 English version 『Self』 (Atman). Therefore, it is called 『Emptiness』 (Sunyata). One who observes in this way is also called 『Emptiness,』 and is also called 『Impure Knowledge and Vision,』 because they have not yet seen the cessation of the five aggregates (Panca-skandha). Only later do they see cessation. That is to say, the practitioner thinks thus: what I see, hear, etc., therefore, knowing and seeing cease, and all afflictions cease. Question: Why is it that afflictions cease upon seeing cessation, and not upon seeing the other Truths (Satya)? Answer: At that time, the practitioner's perception of suffering is definite. If they have not realized the aspect of cessation, their mind is not settled regarding the suffering in conditioned phenomena (Samskrta-dharma). It is like a person who has not attained the joy of the first Dhyana (Jhana), and therefore does not develop aversion to the five desires (Panca Kamaguna). Or like one who has not attained the non-perception and cessation Samadhi (Asannasatta Samadhi), and therefore does not regard perception and cessation as a problem. It is the same for the practitioner; if they have not realized the aspect of Nirvana (Nirvana), the cessation of suffering, they cannot truly experience the suffering of existence. It should be known that because one sees the Truth of Cessation, one's perception of suffering is complete. Because one's perception of suffering is complete, the bonds such as attachment are severed. Question: If seeing the Truth of Cessation completes the perception of suffering, then afflictions should only be severed after seeing the Truth of Cessation. Why is that? Because the perception of suffering is only complete after seeing the Truth of Cessation. Answer: It is not severed later. As one attains the aspect of tranquility in cessation, the perception of suffering is immediately complete, and will manifest later. As it is said in the Sutras, when a practitioner knows the arising aspect of accumulation (Samudaya), and the cessation aspect of the Dharma (Dharma), they attain the purity of the Dharma Eye (Dharma-caksu) in that Dharma. Furthermore, people always have a sense of self in the aggregates (Skandha). Although they observe the aggregates as impermanent, suffering, etc., they have not attained permanent cessation. If they see the Truth of Cessation, the sense of self is permanently extinguished because of the absence of characteristics. Question: If the sense of self is extinguished upon seeing the Truth of Cessation, why does the Buddha (Buddha), observing the gentle minds of those before him, teach the Four Noble Truths (Cattari Ariya Saccani), and not just the Truth of Cessation? Answer: There is a skillful means of progressing on the path in this. Because the perceptions of impermanence and non-self are complete, one can attain this contemplation of suffering, because it is close to the path. Therefore, they are taught together. Question: If the view of self (Satkayadristi) is severed upon attaining the path, why are clinging to rules and rituals (Silabbataparamasa) and doubt (Vicikiccha) also mentioned? Answer: After attaining the path, the practitioner directly sees that all phenomena are empty and without self, and therefore no longer doubts, unlike ordinary people who observe through hearing, thinking, etc. If one sees the Truth of the Path (Magga-sacca), one knows that only this is real, and there is no other path. Therefore, the three fetters (Tini Samyojana) are mentioned. Question: If all the afflictions severed by seeing the Truths are extinguished upon attaining the path, why is it only said that the three fetters are extinguished? Answer: All afflictions have their root in the view of self. As the Buddha asked the Bhikshus, people with
何事因何事。見何事故生如是見。唯有此身死則斷滅。如是等一切見。比丘白佛。佛為法王唯愿解脫。佛言。人以色因色見色是我。故起此見。乃至識亦如是。當知因見我故生諸煩惱。所以者何。若有身見則謂此我若常無常。若定見常則是常見。定見無常則是斷見。若我是常則無業無報無苦解脫。我若無常亦無業無報及苦解脫。不以修道而得泥洹。若以此見為勝。即是見取。謂能得度即是戒取。自見中愛他見中恚。以此見自高即是憍慢。皆以不如實知故起此結。即是無明。是故身見斷故見諦結斷。問曰。若身見斷余亦斷者。何故別說戒取疑耶。答曰。以其勝故。行者現見法相則無有疑。此疑疑我為有為無。亦疑此道得清凈不。令見苦諦則我見斷。亦知唯此一道更無有餘。是故說斷身見名真見苦斷戒取故名修行道。于知所知法中無疑。若以正智知所知法。即斷集證滅名具四諦。故說此三示無疑相。此疑從我道生。如經中說初得道相。謂見法得法知法達法。度諸疑網不隨他教。于佛法中得無畏力安住果中。
一切緣品第一百九十一
問曰。何智慧一切緣。答曰。若智行界入等名一切緣。所以者何。若說諸入諸界法。物事有諸緣諸塵可知識等。皆盡諸法若智慧緣。名一切緣。問曰。此智不知相應共生等法。答曰
【現代漢語翻譯】 現代漢語譯本 什麼事情因為什麼事情而起？看見什麼事故而產生這樣的見解：『只有這個身體死亡就會斷滅』？像這樣的一切見解，比丘請問佛陀。佛陀是法王，希望能夠解脫這些疑惑。佛陀說：『人們因為色（rupa, 物質）而認為色是我，所以產生這樣的見解。乃至識（vijnana, 意識）也是這樣。』應當知道因為看見『我』的緣故，產生各種煩惱。為什麼這樣說呢？如果有了身見（satkayadrishti, 認為五蘊為我），就認為這個『我』是常還是無常。如果一定認為『我』是常，這就是常見（sassataditthi, 認為『我』是永恒不變的）；一定認為『我』是無常，這就是斷見（ucchedaditthi, 認為『我』死後斷滅）。如果『我』是常，就沒有業（karma, 行為）、沒有報（vipaka, 果報）、沒有從痛苦中解脫。如果『我』是無常，也沒有業、沒有報以及從痛苦中解脫，不能通過修行正道而得到涅槃（nirvana, 寂滅）。如果認為這種見解是殊勝的，那就是見取（ditthupadana, 執取不正見為真理）；認為這樣能夠得度，那就是戒取（silabbatupadana, 執取不正戒律為解脫之道）。在自己的見解中產生愛，在別人的見解中產生嗔恚。用這種見解抬高自己，那就是憍慢（mana, 傲慢）。這些都是因為不如實地瞭解實相而產生的結縛，也就是無明（avijja, 愚癡）。因此，身見斷除，見諦（drishti-satya, 見真諦）的結縛也就斷除了。 問：如果身見斷除，其他的也斷除了，為什麼還要特別說戒取和疑呢？答：因為它們比較突出。修行者如果親眼見到法的真相，就不會有疑惑。這種疑惑是懷疑『我』是有還是沒有，也懷疑這條道路是否能夠得到清凈。如果能夠見到苦諦（duhkha-satya, 苦的真諦），那麼我見就斷除了，也知道只有這一條道路，再沒有其他的道路。所以說斷除身見叫做真正見到苦諦，斷除戒取叫做修行正道。對於所應該知道的法沒有疑惑。如果用正確的智慧瞭解所應該知道的法，就斷除集（samudaya, 集諦，苦的根源），證得滅（nirodha, 滅諦，苦的止息），名叫具足四諦（catvari-arya-satyani, 四聖諦）。所以說這三種（身見、戒取、疑）是爲了顯示沒有疑惑的相狀。這種疑惑是從『我』和『道』產生的，就像經中所說最初得道的相狀，就是見到法、得到法、知道法、通達法，度過各種疑惑的羅網，不隨從其他的教導，在佛法中得到無畏的力量，安住在果位之中。 一切緣品第一百九十一 問：什麼樣的智慧能夠了解一切緣？答：如果智慧能夠了解界（dhatu, 界）、入（ayatana, 處）等等，就叫做了解一切緣。為什麼這樣說呢？如果說諸入、諸界法，事物有各種緣、各種塵可知識等等，都窮盡了諸法，如果智慧能夠了解這些緣，就叫做了解一切緣。問：這種智慧是否不能瞭解相應、共同產生等等的法？答：
【English Translation】 English version What arises from what? Seeing what occurrence does such a view arise: 'Only this body, when it dies, is annihilated'? All such views – a Bhikshu asks the Buddha. The Buddha, the Dharma King, may you liberate us! The Buddha said: 'People, because of rupa (form, material), see rupa as 'I', hence this view arises. Even so with vijnana (consciousness). Know that because of seeing 'I', various afflictions arise. Why is this so? If there is satkayadrishti (self-view, belief in a permanent self), then one thinks this 'I' is either permanent or impermanent. If one definitely sees 'I' as permanent, that is sassataditthi (eternalism, the view that the self is eternal); if one definitely sees 'I' as impermanent, that is ucchedaditthi (annihilationism, the view that the self is annihilated at death). If 'I' is permanent, there is no karma (action), no vipaka (result), no liberation from suffering. If 'I' is impermanent, there is also no karma, no vipaka, and no liberation from suffering; one cannot attain nirvana (liberation) through cultivating the path. If one considers this view superior, that is ditthupadana (clinging to views, grasping wrong views as truth); thinking that one can be saved in this way is silabbatupadana (clinging to rituals, grasping wrong precepts as the path to liberation). In one's own views, love arises; in others' views, hatred arises. Using this view to elevate oneself is mana (conceit, arrogance). All these arise because of not truly knowing reality, which is avijja (ignorance). Therefore, when satkayadrishti is severed, the fetter of drishti-satya (seeing the truth) is also severed.' Question: If satkayadrishti is severed, and the others are also severed, why specifically mention silabbatupadana and doubt? Answer: Because they are prominent. If a practitioner directly sees the true nature of the Dharma, there will be no doubt. This doubt is doubting whether 'I' exists or does not exist, and also doubting whether this path can attain purity. If one can see duhkha-satya (the truth of suffering), then self-view is severed, and one also knows that this is the only path, and there is no other. Therefore, severing satkayadrishti is called truly seeing the truth of suffering, and severing silabbatupadana is called cultivating the path. There is no doubt about the Dharma that should be known. If one knows the Dharma that should be known with correct wisdom, then one severs samudaya (the origin of suffering), realizes nirodha (the cessation of suffering), and is said to possess the catvari-arya-satyani (Four Noble Truths). Therefore, these three (self-view, clinging to rituals, and doubt) are mentioned to show the aspect of no doubt. This doubt arises from 'I' and 'the path', just as the sutras say about the initial state of attaining the path, which is seeing the Dharma, obtaining the Dharma, knowing the Dharma, and penetrating the Dharma, crossing over the net of various doubts, not following other teachings, obtaining fearless power in the Buddha-Dharma, and abiding in the fruit. Chapter One Hundred and Ninety-One on All Conditions Question: What wisdom can understand all conditions? Answer: If wisdom can understand dhatu (elements), ayatana (sense bases), etc., it is called understanding all conditions. Why is this so? If one speaks of the sense bases, the elements, the Dharma, things having various conditions, various objects knowable by the senses, etc., all of which exhaust all Dharmas, if wisdom can understand these conditions, it is called understanding all conditions. Question: Does this wisdom not understand the Dharmas of correspondence, co-arising, etc.? Answer:
。能知若緣入等。是名總相智。總相智故能緣一切。所以者何。若說十二入則更無餘法。故知此智亦緣自體。問曰。經中說。二因緣生識。是故不應有自緣智。又諸智無有因緣譬喻能緣自體。如指端不能自觸。眼不能自見。答曰。汝說二因緣生識此事不定。亦有無緣生智。非一切皆從二因緣生。又第六識于自陰中都無所緣。無現法故是識不能緣色等法。若能緣者盲人亦應見色。此人爾時心心數法。在去來中。去來無法為何所緣。但遮計神故如是說。若諸識生皆由此二非四因緣。或有識生無二因緣。如經中說。六入因緣觸而實無觸。以六入為因緣。若生則不出於六入。為遮第七入故。如是遮四因緣。故佛說二。又於過去未來虛空時方等中知生。而此法實無。此即是無緣知。問曰。若然者以此因緣過去未來等法應有。若無雲何生知。于兔角龜毛蛇足等中終不生知。答曰。于作中知生。如見人去則憶去時。若聞人語。則憶語時。如是等過去中無作是故不然。問曰。今於過去為何所憶。答曰。憶無所有。汝言何故不憶兔角等。若法生已而滅是則可憶。若本來無何所憶耶。如法先名眾生今雖過去亦名眾生。如是先於此法生憶。故即此心還憶。非異心也。又是人先取此法相。此法雖滅而能生憶想分別法。若法於此人心生。此法失滅
【現代漢語翻譯】 現代漢語譯本 能知曉如果因緣和合而產生諸法，這被稱為總相智（Sarva-akara-jnana，了知一切事物總相的智慧）。因為有總相智，所以能夠了知一切事物。為什麼這麼說呢？如果說了十二入（ayatana，眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵），那就沒有其他的法了。因此可知，這種智慧也能了知自身。有人問：經中說，二種因緣（nama-rupa，名色）產生識（vijnana，了別作用），所以不應該有能了知自身的智慧。而且，各種智慧沒有因緣譬喻能夠了知自身，就像手指尖不能自己觸碰自己，眼睛不能自己看見自己一樣。回答說：你說二種因緣產生識，這件事並不一定。也有沒有因緣而產生的智慧，不是一切都從二種因緣產生。而且，第六識（mano-vijnana，意識）在自己的蘊（skandha，構成要素）中都沒有所緣，因為沒有現前的法，所以這個識不能了知色等法。如果能了知，那麼盲人也應該能看見顏色。這個人當時的心和心所法，在過去和未來中，過去和未來沒有法，要了知什麼呢？只是爲了遮止計度神我，所以這樣說。如果各種識的產生都由此二種因緣，而不是四種因緣（hetu-pratyaya，因緣），或者有的識產生沒有二種因緣，就像經中說，六入（sad-ayatana，六根）是觸（sparsha，接觸）的因緣，但實際上沒有觸，以六入為因緣，如果產生，就不會超出六入。爲了遮止第七入（末那識），所以這樣遮止四種因緣，所以佛說二種因緣。而且，在過去、未來、虛空、時間、方位等中產生了知，而這些法實際上沒有。這就是無緣的了知。有人問：如果這樣，那麼以此因緣，過去、未來等法應該存在。如果不存在，怎麼產生了知？就像兔角、龜毛、蛇足等，最終不會產生了知。回答說：在作用中產生了知。就像看見人離開，就回憶起離開的時候。如果聽見人說話，就回憶起說話的時候。像這樣，過去中沒有作用，所以不是這樣。有人問：現在對於過去，要回憶什麼呢？回答說：回憶沒有所有。你問為什麼不回憶兔角等？如果法產生后又滅亡，那麼就可以回憶。如果本來就沒有，要回憶什麼呢？就像法先前名為眾生，現在即使過去了，也名為眾生。像這樣，先前對於此法產生回憶，所以就是這個心還回憶，不是另外的心。而且，這個人先前取了此法的相，此法雖然滅亡了，但能產生回憶、想像、分別法。如果法在此人心中產生，此法就消失滅亡了。
【English Translation】 English version Being able to know how things arise due to conditions is called Sarva-akara-jnana (knowledge of all aspects). Because of Sarva-akara-jnana, one is able to know everything. Why is that? If the twelve ayatanas (sense bases: six internal and six external) are spoken of, then there are no other dharmas. Therefore, it is known that this wisdom also knows itself. Someone asks: The sutras say that consciousness (vijnana) arises from two causes (nama-rupa), so there should not be self-cognizant wisdom. Moreover, no wisdom has a cause or analogy to know itself, just as the fingertip cannot touch itself, and the eye cannot see itself. The answer is: Your statement that consciousness arises from two causes is not definitive. There is also wisdom that arises without conditions; not everything arises from two causes. Moreover, the sixth consciousness (mano-vijnana) has no object in its own skandha (aggregate), because there is no present dharma, so this consciousness cannot know form, etc. If it could know, then a blind person should also be able to see colors. The mind and mental factors of this person at that time, in the past and future, have no dharma in the past and future, so what is there to know? This is only said to prevent the calculation of a self. If all consciousnesses arise from these two causes, and not from four causes (hetu-pratyaya), or some consciousnesses arise without two causes, as the sutras say, the six ayatanas are the cause of contact (sparsha), but there is actually no contact. Taking the six ayatanas as the cause, if it arises, it will not go beyond the six ayatanas. To prevent the seventh ayatana (manas), the four causes are thus prevented, so the Buddha spoke of two causes. Moreover, knowledge arises in the past, future, space, time, direction, etc., but these dharmas do not actually exist. This is knowledge without an object. Someone asks: If so, then by this cause, the past, future, etc., should exist. If they do not exist, how does knowledge arise? Just like rabbit horns, turtle hair, snake feet, etc., knowledge will ultimately not arise. The answer is: Knowledge arises in action. Just as seeing a person leave, one remembers the time of leaving. If one hears a person speak, one remembers the time of speaking. Like this, there is no action in the past, so it is not like that. Someone asks: Now, what is there to remember about the past? The answer is: Remember nothing. You ask why not remember rabbit horns, etc.? If a dharma arises and then perishes, then it can be remembered. If it never existed, what is there to remember? Just as a dharma was previously called a sentient being, and now, even though it has passed, it is still called a sentient being. Like this, previously, memory arose for this dharma, so it is this mind that still remembers, not another mind. Moreover, this person previously took the appearance of this dharma. Although this dharma has perished, it can generate memory, imagination, and discrimination. If a dharma arises in this person's mind, this dharma disappears and perishes.
后意識生。能知此事是名相緣識。又是相能與後緣相識作因緣。兔角等識無相為因。是故不生。又亦應有緣兔角等識。若無雲何能說。問曰。兔角性非可識。所以者何。終不生長短黑白等念。故過去法亦如是。所以者何。我等不能以過去法令現在前。如聖人知未來事。言此事當爾此事不爾。答曰。聖智力爾。法雖未有而能預知。如聖人能壞石壁入出無礙。此事亦爾。無而能知。又以憶力故。知如眼識不能分別男女。若眼識不能意識亦不應能。而意識實能是事亦爾。又如我等於先所用已滅事中生知。聖人亦爾。于無法中而能生知。又如說提婆達多無有一識能識四字。而亦能識。是事亦爾。又如諸數量別異合離此彼等。是中雖無現法亦能生識。又如人身不可以一念遍知。亦不可以分分識知。雖分分不知一念不知。而亦生人知。是事亦爾。汝言無有因緣譬喻能知自體。此中有說意能自知。言行者隨心觀而去來無心。故知以現在心緣現在心。若不爾終無有人能識現在心相應法。問曰。經中說。若能以慧觀一切法無我。即得厭離苦。是道為清凈。此智慧除自體及共生法餘一切法緣。答曰。此智但有漏緣非無漏。所以者何。此偈中說即厭離苦。故知但緣苦諦。又為壞我見修無我智。我見五受陰緣。當知無我亦緣受陰。是五受陰無常
【現代漢語翻譯】 現代漢語譯本 后意識產生。能夠知道這件事，就叫做名相緣識（nama-rupa-pratyaya-vijnana，名和相為緣而生起的意識）。而且，『相』能夠與後來的『緣相識』（pratyaya-vijnana，以緣為條件的意識）作為因緣。兔角等事物，因為沒有『相』作為原因，所以不會產生相應的意識。又或者，也應該有以兔角等為緣而產生的意識。如果沒有，又怎麼能說呢？ 問：兔角的性質是不可認識的。為什麼呢？因為我們永遠不會產生關於兔角長短、黑白等的念頭。過去的法也是如此。為什麼呢？因為我們不能讓過去的法出現在現在，就像聖人能夠知道未來的事情，說這件事會這樣，那件事不會那樣。 答：這是聖人的智慧力量。法雖然還沒有出現，卻能夠預先知道。就像聖人能夠穿透石壁，出入沒有障礙。這件事也是一樣，即使沒有，也能夠知道。而且，憑藉記憶的力量，也能夠知道。就像眼識不能分辨男女，如果眼識不能分辨，意識也不應該能分辨，而意識實際上能夠分辨，這件事也是一樣。 又比如，我們對於先前使用過但已經消失的事物產生認知，聖人也是如此，對於沒有出現的事物也能夠產生認知。又比如，有人說提婆達多（Devadatta，人名）沒有一個意識能夠認識四個字，但他也能認識。這件事也是一樣。又比如，諸如數量、差別、異同、合離、此彼等概念，其中雖然沒有實際存在的法，也能夠產生意識。 又比如，人的身體不可能用一個念頭完全瞭解，也不可能用一部分一部分地瞭解。雖然一部分一部分地不瞭解，一個念頭也不瞭解，但也能產生對人的認知。這件事也是一樣。你說沒有因緣譬喻能夠了解自體，這裡有人說意能夠自己瞭解自己。修行者隨心觀察，去來沒有心，所以知道用現在的心緣現在的心。如果不是這樣，最終沒有人能夠認識與現在心相應的法。 問：經中說，如果能夠用智慧觀察一切法無我（anatta，非我），就能厭離痛苦，這條道路是清凈的。這種智慧除了自體以及共同生起的法之外，緣于其他一切法。 答：這種智慧只有有漏的緣，不是無漏的。為什麼呢？因為這首偈頌中說『即厭離苦』，所以知道只是緣于苦諦（dukkha satya，苦之真諦）。而且，爲了破除我見（sakkayaditthi，薩迦耶見），修習無我智。我見緣於五受陰（panca-khandha，五蘊中的受蘊），應當知道無我也緣于受陰。這五受陰是無常的（anicca，無常）
【English Translation】 English version Posterior consciousness arises. Being able to know this matter is called nama-rupa-pratyaya-vijnana (consciousness arising from name and form). Moreover, 'rupa' (form) can serve as a cause and condition for the subsequent 'pratyaya-vijnana' (consciousness conditioned by causes). Consciousness of things like rabbit horns, because there is no 'rupa' as a cause, does not arise. Or, there should also be consciousness arising from conditions like rabbit horns. If there isn't, how can it be said? Question: The nature of rabbit horns is unrecognizable. Why? Because we will never generate thoughts about the length, color, blackness, or whiteness of rabbit horns. The same is true of past dharmas. Why? Because we cannot bring past dharmas into the present, just as sages can know future events, saying this will be so, and that will not be so. Answer: This is the power of the sage's wisdom. Although the dharma has not yet appeared, it can be foreseen. Just as sages can penetrate stone walls, entering and exiting without obstruction. This matter is also the same; even if it doesn't exist, it can be known. Moreover, through the power of memory, it can be known. Just as eye consciousness cannot distinguish between male and female, if eye consciousness cannot distinguish, consciousness should not be able to distinguish, but consciousness actually can distinguish, this matter is also the same. Furthermore, for example, we generate cognition about things that we have used before but have disappeared. Sages are also like this; they can generate cognition about things that have not appeared. Furthermore, for example, it is said that Devadatta (a personal name) does not have a single consciousness that can recognize four letters, but he can still recognize them. This matter is also the same. Furthermore, for example, concepts such as quantity, difference, sameness, separation, union, this, that, etc., although there is no actually existing dharma in them, consciousness can still arise. Furthermore, for example, the human body cannot be fully understood with one thought, nor can it be understood by understanding it part by part. Although it is not understood part by part, and not understood with one thought, cognition of a person can still arise. This matter is also the same. You say there is no cause or analogy that can understand the self, but here some say that the mind can understand itself. Practitioners observe according to their minds, coming and going without mind, so they know to use the present mind to condition the present mind. If it were not so, ultimately no one would be able to recognize the dharmas corresponding to the present mind. Question: It is said in the sutras that if one can use wisdom to observe that all dharmas are without self (anatta), one can then become disgusted with suffering, and this path is pure. This wisdom, apart from the self and the dharmas that arise together, is conditioned by all other dharmas. Answer: This wisdom only has conditioned (with outflows) causes, not unconditioned (without outflows) causes. Why? Because this verse says 'immediately become disgusted with suffering,' so it is known that it is only conditioned by the Truth of Suffering (dukkha satya). Moreover, in order to break the view of self (sakkayaditthi), one cultivates the wisdom of no-self. The view of self is conditioned by the five aggregates of clinging (panca-khandha), it should be known that no-self is also conditioned by the aggregate of feeling (vedana). These five aggregates of clinging are impermanent (anicca).
故無我。如經中說。若無常即是無我。若無我即是苦。又佛語比丘。斷非汝所有法。比丘言得已。世尊。佛問。汝云何得。世尊色是非我所。受想行識非我所。佛言。善哉善哉。當知但受陰中生無我心。又經中說。諸所有色若過去未來內外粗細近遠大小。皆應知非我非我所。如是實以正慧觀。又說。觀色無我受想行識無我。觀色無常虛妄如幻誑無智眼。為怨為賊無我無我所。又佛說。於此坐中有愚癡人。在無明㲉無明所盲。舍離佛法生此邪見。若色無我受想行識無我。云何無我起業。而以我受故。知無我但緣受陰。又經中無處說無我智緣一切法。處處皆說五受陰緣。問曰。佛自說一切法無我。故知有為無為此智皆緣。非但緣五受陰。又說十空緣一切法。空即無我。又說諸行無常苦。一切法無我。若無我智但緣苦諦。何故不說諸行無我。以說一切法無我故。當知若說行則說有為。若說法即通一切。又說誰於一相法及別異相法智慧現在前。如明眼見色。唯諸佛世尊正智得解脫。能於一相法及別異相法。智慧現在前如明眼見色。以無我想故。諸法一相。故知無我緣一切法。非但緣苦。答曰。一切二種。一攝一切。二攝一分。攝一切者。如佛說我是一切智人一切名十二入。攝一分者。如說一切然。而無漏無為不可得然。又如來
【現代漢語翻譯】 現代漢語譯本 因此是無我的。正如經中所說：『如果無常，那就是無我；如果無我，那就是苦。』 佛陀又對比丘們說：『斷除那些不屬於你們的法。』比丘們回答說：『已經斷除了，世尊。』佛陀問：『你們是如何斷除的？』比丘們回答說：『世尊，色不是我所擁有的，受、想、行、識也不是我所擁有的。』佛陀說：『善哉！善哉！應當知道，只是在受陰中產生無我的心。』 又有經中說：『所有一切色，無論是過去、未來、內在、外在、粗糙、細微、近處、遠處、大的、小的，都應當知道它們不是我，也不是我所擁有的。』應當像這樣以真實的智慧去觀察。 又說：『觀察色是無我的，受、想、行、識是無我的。觀察色是無常的、虛妄的，如同幻象，欺騙沒有智慧的眼睛，是怨敵，是盜賊，是無我，不是我所擁有的。』 佛陀又說：『在這集會中，有愚癡的人，被無明所覆蓋，被無明所矇蔽，捨棄佛法，產生這種邪見：如果色是無我的，受、想、行、識是無我的，那麼無我是如何產生業的？又如何以我來承受果報呢？』因此，應當知道無我只是緣于受陰。 又有經中沒有地方說無我之智緣於一切法，而是處處都說緣於五受陰。有人問：『佛陀自己說一切法都是無我的，因此可知有為法和無為法的智慧都緣於一切法，不僅僅是緣於五受陰。』又說十空緣於一切法，空即是無我。又說諸行是無常的、苦的，一切法是無我的。如果無我之智只是緣于苦諦，為什麼不說諸行是無我的？因為說了一切法是無我的，應當知道如果說行，那就是說有為法；如果說法，那就通於一切法。 又說：『誰對於一相法和別異相法的智慧現在前，就像明眼人看見顏色一樣？』只有諸佛世尊的正智才能解脫，能對於一相法和別異相法，智慧現在前，就像明眼人看見顏色一樣。因為無我的緣故，諸法是一相的，因此可知無我緣於一切法，不僅僅是緣于苦。 回答說：一切有兩種，一是攝一切，二是攝一分。攝一切的，例如佛陀說『我是一切智人』，一切名即是十二入（十二入指眼、耳、鼻、舌、身、意六根及其所對的色、聲、香、味、觸、法六塵）。攝一分的，例如說一切燃燒，但是無漏法和無為法不可能燃燒。又如來（如來是佛的稱號之一）...
【English Translation】 English version Therefore, there is no self (anatta). As it is said in the sutras: 'If there is impermanence (anicca), then there is no self; if there is no self, then there is suffering (dukkha).' The Buddha also said to the monks: 'Abandon those things that do not belong to you.' The monks replied: 'We have already abandoned them, O Blessed One.' The Buddha asked: 'How have you abandoned them?' The monks replied: 'O Blessed One, form (rupa) is not what I possess, feeling (vedana), perception (sanna), mental formations (sankhara), and consciousness (vijnana) are not what I possess.' The Buddha said: 'Well done! Well done! You should know that it is only in the aggregate of feeling that the mind of no-self arises.' Also, it is said in the sutras: 'All forms, whether past, future, internal, external, coarse, subtle, near, far, large, or small, should be known as not-self and not belonging to self.' One should observe in this way with true wisdom. It is also said: 'Observe that form is without self, feeling, perception, mental formations, and consciousness are without self. Observe that form is impermanent, false, like an illusion, deceiving the eyes of the unwise, an enemy, a thief, without self, not belonging to self.' The Buddha also said: 'In this assembly, there are foolish people who are covered by ignorance (avidya), blinded by ignorance, abandoning the Buddha's teachings, and giving rise to this wrong view: If form is without self, feeling, perception, mental formations, and consciousness are without self, then how does no-self create karma? And how does the self receive the consequences?' Therefore, it should be known that no-self only arises in dependence on the aggregate of feeling. Also, there is nowhere in the sutras that says the wisdom of no-self is conditioned by all phenomena (dharma), but everywhere it says it is conditioned by the five aggregates (skandha). Someone asks: 'The Buddha himself said that all phenomena are without self, therefore it can be known that the wisdom of conditioned and unconditioned phenomena is conditioned by all phenomena, not just by the five aggregates.' It is also said that the ten emptinesses (sunyata) are conditioned by all phenomena, and emptiness is no-self. It is also said that all formations are impermanent and suffering, and all phenomena are without self. If the wisdom of no-self is only conditioned by the truth of suffering, why is it not said that all formations are without self? Because it is said that all phenomena are without self, it should be known that if formations are spoken of, then conditioned phenomena are spoken of; if phenomena are spoken of, then it encompasses all phenomena. It is also said: 'Who is it that has wisdom present before them regarding phenomena of one characteristic and phenomena of different characteristics, just as a clear-eyed person sees color?' Only the perfect wisdom of the Buddhas, the World Honored Ones, can be liberated, able to have wisdom present before them regarding phenomena of one characteristic and phenomena of different characteristics, just as a clear-eyed person sees color. Because of no-self, all phenomena are of one characteristic, therefore it can be known that no-self is conditioned by all phenomena, not just by suffering. The answer is: All things are of two kinds, one encompassing all, and the other encompassing a part. That which encompasses all, for example, the Buddha said, 'I am all-knowing,' all names are the twelve entrances (ayatana) (The twelve entrances refer to the six sense organs of eye, ear, nose, tongue, body, and mind, and the six corresponding sense objects of sight, sound, smell, taste, touch, and mental objects). That which encompasses a part, for example, it is said that all burns, but unconditioned and uncreated things cannot burn. Also, the Tathagata (Tathagata is one of the titles of the Buddha)...
品中。說如來是一切舍者一切勝者。不可舍持戒等法。但為惡法說一切舍。不可勝餘諸佛。但為餘眾生故說一切勝。又說。云何比丘名一切智。謂如實知六觸入生滅。是名總相知一切法。非別相智。佛總別悉知名一切智。是比丘總知諸法無常等。故名一切智其名雖同而實有異名攝一分。又佛言。若法入修多羅隨順比尼不違法相。是法應受。又說。若人言此是佛語。是人語正而義非。智者于中應說正義。語此比丘。是語應與何義相稱。復有說者義正而語非。是正義中應置正語。如是等經佛悉聽之。又有了義不了義經。此是不了義經。何故於一事而說一切名。應知其意。又世間人於一事中亦說一切。如言為一切祠一切與食。亦說此人一切皆食。故知雖說一切無我。當知但為五受陰說。非一切法。汝說十空。此中不得有無為空。所以者何。無人于無為中生我想。故設有餘空亦無所害。汝亦以苦智與空相應。是故空非一切法緣。問曰。世間空緣一切法。非無漏空。答曰。無世間空。一切空皆是無漏。又問。法印經中說。空是世間空。答曰。是出世間空。非世間空。又問。是中說知見未凈。故知是世間空。答曰。我先說無漏心能破假名。是故從破假名來。名無漏心。后見滅諦離增上慢。名知見凈。是故無世間空。汝說如一切行無
【現代漢語翻譯】 現代漢語譯本 品中說，如來說是『一切舍者』（Sarvadada，一切佈施者）、『一切勝者』（Sarvajina，一切勝利者）。不可捨棄持戒等法，只是爲了針對惡法才說『一切舍』。不可勝過其餘諸佛，只是爲了其餘眾生才說『一切勝』。又說，什麼樣的比丘稱為『一切智』（Sarvajna，一切智者）？就是如實地知曉六觸入（Sadayatanani，六根）的生滅，這稱為總相上知曉一切法，而不是別相上的智慧。佛陀總相和別相都知曉，才稱為『一切智』。這位比丘總相上知曉諸法無常等等，所以稱為『一切智』，名稱雖然相同，但實際上有所不同，名稱只是攝取了一部分。 又佛說，如果法義符合修多羅（Sutra，經）、隨順毗尼（Vinaya，律），不違背法相（Dharma-laksana，法的特徵），這種法義就應該接受。又說，如果有人說『這是佛語』，這個人說的話是正確的，但意義可能不正確，智者應該在其中說出正確的意義，並問這個比丘，這句話應該與什麼意義相稱。還有人說意義是正確的，但語言表達不正確，應該在正確的意義中安立正確的語言。像這樣的經文，佛陀都允許存在。 又有『了義經』（Nitartha Sutra，究竟意義的經典）和『不了義經』（Neyartha Sutra，非究竟意義的經典）。這裡是不了義經。為什麼對一件事而說『一切』這個名稱呢？應該瞭解其中的意圖。世間人對一件事也會說『一切』，例如說『為一切祠』、『一切與食』，也說『這個人一切都吃』。所以要知道，雖然說『一切無我』（Sarva anatma，一切皆無我），應當知道只是針對五受陰（Panca skandhah，五蘊）說的，不是針對一切法說的。 你說『十空』（Dasa sunyata，十種空性），其中不能有『無為』（Asamskrta，非造作）的空性。為什麼呢？因為沒有人會在『無為』中產生我執。所以即使有其餘的空性，也沒有什麼妨害。你也用苦智與空相應，所以空不是一切法的緣。問：世間的空是『一切法』的緣，不是無漏的空。答：沒有世間的空，一切空都是無漏的。又問：法印經中說，空是世間的空。答：那是出世間的空，不是世間的空。又問：經中說『知見未凈』，所以知道是世間的空。答：我先前說過，無漏心能夠破除假名，所以從破除假名而來，稱為無漏心。後來見到滅諦（Nirodha Satya，寂滅的真理），遠離增上慢（Adhimana，未得謂得的傲慢），稱為知見清凈。所以沒有世間的空。你說『如一切行無常』。
【English Translation】 English version In the chapter, it says that the Tathagata is the 'Sarvadada' (giver of all) and 'Sarvajina' (conqueror of all). One should not abandon the practices of upholding precepts, etc.; 'all giving' is spoken only in relation to evil dharmas. One cannot surpass all other Buddhas; 'all conquering' is spoken only for the sake of other sentient beings. Furthermore, it asks, what kind of Bhikshu (monk) is called 'Sarvajna' (all-knowing)? It is one who truly knows the arising and ceasing of the six sense bases (Sadayatanani); this is called knowing all dharmas in a general sense, not in a specific sense. The Buddha knows both the general and specific aspects, and is therefore called 'Sarvajna'. This Bhikshu knows the impermanence of all dharmas in a general sense, and is therefore called 'Sarvajna'. Although the names are the same, they are actually different; the name only encompasses a part. Moreover, the Buddha said, if a Dharma (teaching) accords with the Sutra (discourses), is in accordance with the Vinaya (discipline), and does not contradict the Dharma-laksana (characteristics of Dharma), then that Dharma should be accepted. Furthermore, it says, if someone says, 'This is the Buddha's word,' the person's words are correct, but the meaning may not be correct. A wise person should speak the correct meaning within it and ask this Bhikshu what meaning this statement should correspond to. There are also those who say the meaning is correct, but the language is incorrect; correct language should be established within the correct meaning. The Buddha allows such scriptures to exist. There are also 'Nitartha Sutras' (sutras of definitive meaning) and 'Neyartha Sutras' (sutras of provisional meaning). This is a Neyartha Sutra. Why is the name 'all' used for one thing? One should understand the intention behind it. Worldly people also say 'all' in relation to one thing, such as saying 'offering to all' or 'giving food to all,' and also saying 'this person eats everything.' Therefore, one should know that although it says 'Sarva anatma' (all is without self), it should be understood as referring only to the five aggregates of clinging (Panca skandhah), not to all dharmas. You say 'ten emptinesses' (Dasa sunyata), and among them, there cannot be the emptiness of the 'unconditioned' (Asamskrta). Why? Because no one generates the thought of self in the 'unconditioned.' Therefore, even if there are other emptinesses, there is no harm. You also associate the wisdom of suffering with emptiness, so emptiness is not the condition for all dharmas. Question: Worldly emptiness is the condition for 'all dharmas,' not unconditioned emptiness. Answer: There is no worldly emptiness; all emptiness is unconditioned. Question: The Dharma Seal Sutra says that emptiness is worldly emptiness. Answer: That is transcendental emptiness, not worldly emptiness. Question: It says 'knowledge and vision are not yet purified,' so it is known to be worldly emptiness. Answer: I said earlier that the unconditioned mind can break down false names, so it is called the unconditioned mind because it comes from breaking down false names. Later, seeing the cessation of suffering (Nirodha Satya) and being free from arrogance (Adhimana), it is called purified knowledge and vision. Therefore, there is no worldly emptiness. You say 'like all conditioned things are impermanent.'
常一切法無我。如是應有行者具足無我想。時法相具足故於無我說法名字。如見品中說。若人不見苦是即為見我。苦如實見苦。即不復見我。如實者。謂見無我。是故說一切法無我。但緣苦諦說無我行。汝說佛現前見一相異相。此亦應有以界入等為一。故說一相有何咎耶。◎
成實論卷第十五 大正藏第 32 冊 No. 1646 成實論
成實論卷第十六
訶梨跋摩造
姚秦三藏鳩摩羅什譯
◎聖行品第一百九十二
有二行。空行無我行。於五陰中不見眾生是名空行。見五陰亦無。是無我行。何以知之。經中說。見色無體性。見受想行識無體性。又經中說。因無性得解脫。故知色性非真實有。受想行識性非真實有。又經中說。五陰皆空如幻。不可說幻為真實。幻若真實有不名為幻。亦不可言無。但以無實能為誑惑。又此行者觀一切空。故知五陰非真實有。如破一相故不見壁等一法。五陰亦爾。無一實法。問曰。若色等法亦非真實。今應唯一世諦。答曰。滅是第一義諦故有。如經中說。妄謂虛誑諦名如實。滅即是如實決定。故名第一義有。又行者生真實智。一切有為皆悉空無。故知滅是第一義有。問曰。汝說見五陰中無眾生。因何五陰說名眾生。為有漏為無漏。答曰。亦
【現代漢語翻譯】 現代漢語譯本 常一切法無我（anatta，沒有自性）。如果這樣，修行者就應該具備無我想。當法的各種特性都具備時，就可以用『無我』這個名字來描述它，就像《見品》中所說的那樣。如果有人看不到苦（dukkha，痛苦），那就是在看『我』。如實地看到苦，就不會再看到『我』。『如實』的意思就是看到無我。所以說一切法無我，但只是圍繞苦諦（dukkha satya，苦的真理）來說無我行。你說佛陀（Buddha）現前看到一相（eka lakkhana，單一的相）和異相（nana lakkhana，不同的相）。那麼，也可以說界（dhatu，元素）、入（ayatana，感官領域）等為一，所以說一相有什麼不對呢？
《成實論》卷第十五 大正藏第 32 冊 No. 1646 《成實論》
《成實論》卷第十六
訶梨跋摩（Harivarman）造
姚秦三藏鳩摩羅什（Kumarajiva）譯
聖行品第一百九十二
有兩種修行：空行（sunyata-gama，空的修行）和無我行（anatta-gama，無我的修行）。在五陰（panca-khandha，五蘊）中看不到眾生（satta，有情），這叫做空行。看到五陰也是空的，這就是無我行。為什麼知道是這樣呢？經中說，看到色（rupa，色蘊）沒有體性，看到受（vedana，受蘊）、想（sanna，想蘊）、行（sankhara，行蘊）、識（vijnana，識蘊）沒有體性。還有經中說，因為無性（asvabhava，沒有自性）而得到解脫（vimoksha，解脫）。所以知道色性不是真實存在的，受想行識性不是真實存在的。還有經中說，五陰皆空如幻（maya，幻象），不能說幻是真實的。如果幻是真實存在的，就不叫做幻了。也不能說它沒有，但因為它沒有實體，所以能迷惑人。而且，這種修行者觀察一切都是空的，所以知道五陰不是真實存在的。就像破除一相，所以看不到墻壁等單一的法一樣，五陰也是這樣，沒有一個真實的法。問：如果色等法也不是真實的，那麼現在應該只有世俗諦（samvriti-satya，世俗的真理）了。答：滅（nirodha，寂滅）是第一義諦（paramartha-satya，勝義的真理），所以存在。如經中說，妄想是虛假的，諦（satya，真理）是真實的。滅就是真實和決定的，所以叫做第一義存在。而且，修行者生起真實的智慧，一切有為法（samskrta-dharma，有為法）都是空無的，所以知道滅是第一義存在。問：你說在五陰中看不到眾生，那麼根據什麼五陰來說是眾生呢？是有漏（sasrava，有煩惱）的還是無漏（anasrava，無煩惱）的？答：也是
【English Translation】 English version All dharmas (phenomena) are constantly without self (anatta). If this is the case, then a practitioner should possess the perception of no-self. When the characteristics of the dharmas are complete, the name 'no-self' can be used to describe it, as stated in the chapter on 'Views'. If someone does not see suffering (dukkha), it is equivalent to seeing 'self'. To truly see suffering is to no longer see 'self'. 'Truly' means seeing no-self. Therefore, it is said that all dharmas are without self, but the practice of no-self is discussed only in relation to the truth of suffering (dukkha satya). You say that the Buddha (Buddha) directly sees one characteristic (eka lakkhana) and different characteristics (nana lakkhana). Then, it can also be said that elements (dhatu), sense fields (ayatana), etc., are one, so what is wrong with saying one characteristic?
Treatise on the Accomplishment of Reality, Volume 15 Taisho Tripitaka, Volume 32, No. 1646, Treatise on the Accomplishment of Reality
Treatise on the Accomplishment of Reality, Volume 16
Composed by Harivarman
Translated by Kumarajiva of the Yao Qin Dynasty
Chapter 192: Holy Conduct
There are two practices: the practice of emptiness (sunyata-gama) and the practice of no-self (anatta-gama). Not seeing sentient beings (satta) in the five aggregates (panca-khandha) is called the practice of emptiness. Seeing that the five aggregates are also empty is the practice of no-self. How do we know this? The sutras say that seeing form (rupa) has no inherent nature, and seeing feeling (vedana), perception (sanna), volition (sankhara), and consciousness (vijnana) have no inherent nature. Also, the sutras say that liberation (vimoksha) is attained because of no-self-nature (asvabhava). Therefore, we know that the nature of form is not truly existent, and the nature of feeling, perception, volition, and consciousness is not truly existent. Also, the sutras say that the five aggregates are all empty like illusions (maya). We cannot say that illusions are real. If illusions were truly existent, they would not be called illusions. We also cannot say that they do not exist, but because they have no substance, they can deceive people. Moreover, this practitioner observes that everything is empty, so they know that the five aggregates are not truly existent. Just like breaking down one characteristic, so that we cannot see a single dharma like a wall, the five aggregates are also like this, without a single real dharma. Question: If form and other dharmas are also not real, then there should only be conventional truth (samvriti-satya) now. Answer: Cessation (nirodha) is the ultimate truth (paramartha-satya), so it exists. As the sutras say, delusion is false, and truth (satya) is real. Cessation is real and definite, so it is called ultimate existence. Moreover, the practitioner generates true wisdom, and all conditioned dharmas (samskrta-dharma) are empty, so we know that cessation is ultimate existence. Question: You say that we cannot see sentient beings in the five aggregates, so according to which five aggregates is it said to be sentient beings? Are they defiled (sasrava) or undefiled (anasrava)? Answer: Also
有漏亦無漏。問曰。經中說。若見眾生皆是見五受陰。答曰。無漏法亦在眾生數。不在非眾生數木石等中。故知亦因無漏諸陰名為眾生。又若聖人在無漏心。爾時亦名有心眾生。故無漏心亦名眾生。一切諸陰皆名受陰。從受生故。問曰。云何知皆從受生。答曰。無漏法皆從佈施持戒修定等業心中生。無則不生。如經中說。為無明所覆愛結所繫。故愚夫得此身智者亦如是。身即受陰。問曰。若一切陰皆名受陰。漏無漏陰有何差別。答曰。一切諸陰從受生。故皆名受陰。但不受後身故名無漏。是名差別。陰與受陰俱從受生。故曰受陰。是故此經不相違背。是二行皆緣無所有。若色等法空及體性滅。皆是無所有。問曰。此二皆緣五陰。經中說。見色空無我見受想行識空無我。答曰。因諸陰見空無我。所以者何。于眾生因緣中見眾生空。亦見色等法滅。問曰。是則俱緣。若行者念諸陰及空。即名緣陰及無所有。答曰。行者于眾生因緣中不見眾生。故即生空心。然後見空。又於五陰滅中。不見色體性受想行識體性。故知此二皆無所有緣。
見智品第一百九十三
問曰。正見正智有何差別。答曰。即是一體無有差別。正見二種。世間出世間。世間者。謂有罪福等。出世間者。謂能通達苦等諸諦。正智亦爾。問曰。汝說
【現代漢語翻譯】 現代漢語譯本 有漏和無漏。問：經中說，如果見到眾生，都是見到五受陰（色、受、想、行、識五種構成要素）。答：無漏法也屬於眾生之列，不在非眾生的木石等物之中。因此可知，也因為無漏的諸陰而稱為眾生。又如聖人在無漏的心境中，此時也稱為有心眾生。所以無漏心也稱為眾生。一切諸陰都稱為受陰，因為它們是從『受』而生。問：如何得知一切都從『受』而生？答：無漏法都從佈施、持戒、修定等善業心中產生，沒有這些善業心就不會產生。如經中所說，因為被無明（對事物真相的迷惑）所覆蓋，被愛結（貪愛的束縛）所繫縛，所以愚夫會得到此身，智者也是如此。這個『身』就是受陰。問：如果一切陰都稱為受陰，那麼有漏陰和無漏陰有什麼差別？答：一切諸陰從『受』而生，所以都稱為受陰。但是因為不受後世之身，所以稱為無漏，這就是差別。陰與受陰都從『受』而生，所以說受陰。因此這部經文並不矛盾。這兩種修行都是緣于無所有。如果色等法是空，並且體性滅盡，都是無所有。問：這兩種修行都緣於五陰（色、受、想、行、識）。經中說，見到色是空無我，見到受想行識是空無我。答：因為諸陰而見到空無我。為什麼呢？在眾生的因緣中見到眾生是空，也見到色等法滅盡。問：那麼這兩種修行都緣於五陰。如果修行者念及諸陰和空，就稱為緣陰和無所有。答：修行者在眾生的因緣中不見眾生，所以就生起空心，然後見到空。又在五陰滅盡中，不見色的體性，不見受想行識的體性。因此可知這兩種修行都是緣于無所有。
見智品第一百九十三
問：正見（正確的見解）和正智（正確的智慧）有什麼差別？答：它們是一體，沒有差別。正見有兩種：世間正見和出世間正見。世間正見是指關於有罪有福等的見解。出世間正見是指能夠通達苦等諸諦（苦、集、滅、道四聖諦）的見解。正智也是如此。問：你說
【English Translation】 English version With outflows and without outflows. Question: The sutra says, 'If you see sentient beings, you are seeing the five skandhas of clinging (form, feeling, perception, mental formations, and consciousness).' Answer: The outflow-free (anāsrava) dharma is also counted among sentient beings; it is not found in non-sentient things like wood and stones. Therefore, it is known that it is also because of the outflow-free skandhas that they are called sentient beings. Furthermore, if a sage is in an outflow-free state of mind, at that time they are also called sentient beings with a mind. Therefore, the outflow-free mind is also called a sentient being. All skandhas are called the skandha of feeling (vedanā-skandha) because they arise from feeling. Question: How is it known that everything arises from feeling? Answer: Outflow-free dharmas all arise from minds of giving, upholding precepts, cultivating meditation, and other virtuous actions. If these are absent, they do not arise. As it says in the sutra, 'Covered by ignorance (avidyā) and bound by the knot of love (tṛṣṇā), therefore fools obtain this body, and the wise are the same.' The 'body' is the skandha of feeling. Question: If all skandhas are called the skandha of feeling, what is the difference between skandhas with outflows and those without outflows? Answer: All skandhas arise from feeling, so they are all called the skandha of feeling. However, because they do not receive a future body, they are called outflow-free. This is the difference. Skandhas and the skandha of feeling both arise from feeling, so it is called the skandha of feeling. Therefore, this sutra does not contradict itself. These two practices both focus on the non-existent. If form and other dharmas are empty and their inherent nature is extinguished, they are all non-existent. Question: Do these two both focus on the five skandhas? The sutra says, 'Seeing form as empty and without self, seeing feeling, perception, mental formations, and consciousness as empty and without self.' Answer: Because of the skandhas, one sees emptiness and no-self. Why? In the causal conditions of sentient beings, one sees that sentient beings are empty, and one also sees that form and other dharmas are extinguished. Question: Then both focus on the five skandhas. If a practitioner contemplates the skandhas and emptiness, it is called focusing on the skandhas and the non-existent. Answer: In the causal conditions of sentient beings, the practitioner does not see sentient beings, so they generate a mind of emptiness and then see emptiness. Furthermore, in the extinction of the five skandhas, one does not see the inherent nature of form, nor the inherent nature of feeling, perception, mental formations, and consciousness. Therefore, it is known that these two practices both focus on the non-existent.
Chapter 193: Insight and Wisdom
Question: What is the difference between right view (samyag-dṛṣṭi) and right wisdom (samyag-jñāna)? Answer: They are one and the same, without difference. Right view is of two kinds: mundane and supramundane. Mundane right view refers to views about merit and demerit, etc. Supramundane right view refers to the ability to understand the noble truths (duḥkha, samudaya, nirodha, and mārga). Right wisdom is the same. Question: You say
見智相不如是。所以者何。諸忍但見非智。盡智無生智及五識相應慧。但智非見。答曰。何故諸忍非智。問曰。以未知欲知故名未知根。若苦法忍是智。苦法忍知已。苦法智應名知根。不名未知根。是故忍非智也。又經中說。若行者於是諸法少能以慧觀。忍名未訖竟。訖竟名智。若忍名觀未訖。又初無漏慧始見名忍。不應以初見為智。又忍時不了。智時決了。又忍生時疑猶隨逐。故忍非智。答曰。忍即是智。所以者何。欲樂忍皆是一義。行者先知苦已。然後忍樂。若先不知何所忍樂。又少語中但說觀忍。而不說智。然則應受行果者無智。若汝意謂行者有智而名為忍。今亦應受忍即是智。又經中說。行者知時見時即得漏盡。又說。知見得是一義。又佛說苦智集滅道智。不說有忍。故知智即是忍。又佛解智義中說。如實知故名智。忍亦如實知。故不應有異。若汝以未知根故名為忍者。是事不然。我等不說先忍后智。於一心中即名忍智。是義不成。汝云何以不成相成。汝言忍名未訖。我已先答。謂先知后忍。當知忍即為訖。若不知訖云何能忍。汝言忍時未了。汝法中以忍斷結。如其不了何能斷結。汝言忍時疑猶隨逐。若爾見諦道中皆有疑隨。是中智生皆應非智。又無有分別是忍是智。如世間觀隨順四諦。亦名為忍亦名為智。
【現代漢語翻譯】 現代漢語譯本： 見（見解）認為忍（kshanti，忍）不是真正的智慧。為什麼呢？因為所有的忍都只能見到事物的一部分，而不是完全的智慧。而盡智（ksaya-jnana，知盡智）和無生智（anutpada-jnana，無生智），以及與五識（五種感官意識）相應的智慧，都只是智慧，而不是見解。問：為什麼所有的忍不是智慧呢？答：因為在想要了解但尚未了解的狀態被稱為『未知根』。如果苦法忍（苦諦之忍）是智慧，那麼苦法忍已經知曉了苦諦，苦法智（苦諦之智）應該被稱為『知根』，而不是『未知根』。因此，忍不是智慧。此外，經典中說：如果修行者對於這些法能夠稍微用智慧觀察，那麼忍就被稱為『未完成』，完成的才被稱為『智』。如果忍被稱為『觀察未完成』，那麼最初的無漏智慧（無煩惱的智慧）開始顯現時被稱為忍，不應該把最初的顯現稱為智慧。而且，在忍的時候並不明瞭，在智的時候才明確了。還有，在忍生起的時候，疑惑仍然伴隨著，所以忍不是智慧。 答：忍就是智慧。為什麼呢？因為欲（chanda，意欲）和樂忍（樂於忍受）都是一個意思。修行者先知曉了苦，然後才能忍受快樂。如果事先不知道，又忍受什麼快樂呢？而且，在簡略的說法中，只說觀察忍，而不說智。那麼，應該接受修行果位的人就沒有智慧了嗎？如果你認為修行者有智慧，但卻稱之為忍，那麼現在也應該接受忍就是智慧。此外，經典中說：修行者在知曉和見到的時候，就能夠漏盡（asrava-ksaya，煩惱的止息）。又說，知、見、得是一個意思。而且，佛陀宣說苦智、集智（samudaya-jnana，集諦之智）、滅智（nirodha-jnana，滅諦之智）、道智（marga-jnana，道諦之智），沒有說有忍。所以，要知道智就是忍。而且，佛陀在解釋智的意義時說：如實地知曉，所以稱為智。忍也如實地知曉，所以不應該有差別。如果你因為『未知根』的緣故而稱之為忍，這是不對的。我們不是說先有忍後有智，而是在一個心中同時名為忍和智。這個道理是不成立的。你為什麼用不成立的來成立呢？你說忍名為未完成，我已經先回答了，是先知后忍。應當知道忍就是完成。如果不知道完成，又怎麼能夠忍呢？你說忍的時候不明瞭。在你的法中，用忍來斷除煩惱。如果不明瞭，又怎麼能夠斷除煩惱呢？你說忍的時候疑惑仍然伴隨著。如果這樣，那麼在見諦道（darsana-marga，見道）中，所有的疑惑都伴隨著，那麼其中生起的智慧都應該不是智慧。而且，沒有分別什麼是忍，什麼是智。就像世間觀察隨順四諦（catvari-arya-satyani，四聖諦），也稱為忍，也稱為智。
【English Translation】 English version: The view holds that kshanti (忍, forbearance) is not true wisdom. Why? Because all kshanti only see a part of things, not complete wisdom. Kshaya-jnana (盡智, knowledge of exhaustion) and anutpada-jnana (無生智, knowledge of non-arising), as well as the wisdom corresponding to the five consciousnesses (五識), are only wisdom, not views. Question: Why are all kshanti not wisdom? Answer: Because the state of wanting to understand but not yet understanding is called the 'unknown root'. If k苦法忍shanti of the 苦諦duhkha satya (苦諦之忍, forbearance of the truth of suffering) is wisdom, then 苦法忍kshanti has already known 苦諦duhkha satya, and 苦法智jnana of the 苦諦duhkha satya (苦諦之智, knowledge of the truth of suffering) should be called the 'knowing root', not the 'unknown root'. Therefore, kshanti is not wisdom. Furthermore, the sutra says: If a practitioner can observe these dharmas slightly with wisdom, then kshanti is called 'unfinished', and what is finished is called 'wisdom'. If kshanti is called 'observation unfinished', then the initial anasrava-jnana (無漏智慧, undefiled wisdom) that begins to appear is called kshanti, and the initial appearance should not be called wisdom. Moreover, at the time of kshanti, it is not clear, and at the time of jnana, it is clear. Also, when kshanti arises, doubt still accompanies it, so kshanti is not wisdom. Answer: Kshanti is wisdom. Why? Because chanda (欲, intention) and joyful kshanti (樂於忍受) are the same meaning. The practitioner first knows suffering, and then can endure happiness. If one does not know beforehand, what happiness can one endure? Moreover, in brief statements, only observation kshanti is mentioned, not jnana. Then, should those who receive the fruits of practice have no wisdom? If you think that the practitioner has wisdom, but call it kshanti, then now you should also accept that kshanti is wisdom. Furthermore, the sutra says: When the practitioner knows and sees, they can exhaust the asravas (漏盡, outflows). It also says that knowing, seeing, and attaining are the same meaning. Moreover, the Buddha proclaimed duhkha-jnana (苦智, knowledge of suffering), samudaya-jnana (集智, knowledge of the origin), nirodha-jnana (滅智, knowledge of cessation), and marga-jnana (道智, knowledge of the path), without mentioning kshanti. Therefore, know that jnana is kshanti. Moreover, when the Buddha explained the meaning of jnana, he said: Knowing truthfully is called jnana. Kshanti also knows truthfully, so there should be no difference. If you call it kshanti because of the 'unknown root', that is not right. We are not saying that there is kshanti before jnana, but that in one mind, it is simultaneously called kshanti and jnana. This reasoning is not valid. Why do you use what is not valid to establish something? You say that kshanti is called unfinished, I have already answered that it is knowing before kshanti. It should be known that kshanti is finished. If one does not know what is finished, how can one endure? You say that it is not clear at the time of kshanti. In your dharma, you use kshanti to cut off afflictions. If it is not clear, how can you cut off afflictions? You say that doubt still accompanies it at the time of kshanti. If so, then in the darsana-marga (見諦道, path of seeing), all doubts accompany it, then the wisdom that arises in it should not be wisdom. Moreover, there is no distinction between what is kshanti and what is jnana. Just like worldly observation that follows the catvari-arya-satyani (四諦, Four Noble Truths), it is also called kshanti and also called jnana.
無漏忍智亦應如是。問曰。盡智無生智但智非見。答曰。有何因緣。問曰。經中別說正見正智。故智非見。答曰。若爾則正見不名正智。若汝謂正見是正智。正智亦應是正見。又五分法身從慧品中別說解脫知見。應當非慧。然則盡智無生智亦非是慧。今即正見以異相故說名正智。謂盡一切煩惱于阿羅漢心中生。故說名正智。問曰。若正智即是正見。則阿羅漢不名十分成就。答曰。體一而異名。如法智苦智。又說阿羅漢名八功德福田成就。是故正智即是正見。又六和敬中第六和敬說名同見。若如汝說則盡無生智不名和敬。又正觀故名正見。盡無生智以正觀故亦名正見。問曰。五識相應慧但智非見。答曰。何故非見。問曰。五識皆無分別。以初在緣故見名思惟觀察。又五識但緣現在。是故非見。答曰。是中無覺觀故不能分別。若言初在緣故非見。是事不然。所以者何。汝法眼識有相續緣。如意識故。不應言初在緣。若爾意識亦不應有見。又汝說緣現在故非見。是亦不然。他心智亦緣現在。是亦應非見。五識中無真實知以無行故亦常隨假名。故見智慧等一切皆無。況但無見。問曰。有人言眼根名見。是事云何。答曰。眼根非見。眼識能緣隨俗言說。故曰眼見。問曰。有人言有八見。謂五邪見世間正見學見無學見。除此八見余
【現代漢語翻譯】 現代漢語譯本： 無漏忍智（無煩惱的智慧）也應該如此理解。有人問：『盡智（知曉煩惱已盡的智慧）和無生智（知曉不再輪迴的智慧）只是智，不是見嗎？』 回答說：『有什麼原因這樣說呢？』 問：『經中分別說了正見和正智，所以智不是見。』 回答說：『如果這樣，那麼正見就不能稱為正智了。如果你認為正見是正智，那麼正智也應該是正見。』 又，五分法身（佛陀的五種功德）從慧品中分別說了脫知見（解脫的智慧和見解），那麼脫知見應該不是慧了。這樣的話，盡智和無生智也不是慧了。現在正見因為有不同的方面，所以被稱為正智，即在阿羅漢（已證悟的人）心中生起，斷盡一切煩惱，所以被稱為正智。有人問：『如果正智就是正見，那麼阿羅漢就不能稱為十分成就了。』 回答說：『體性是一個，只是名稱不同，如法智（對法的智慧）和苦智（對苦的智慧）。』 又說阿羅漢名為八功德福田成就，所以正智就是正見。又，六和敬（僧團的六種和諧相處之道）中第六和敬說為同見（相同的見解）。如果像你所說，那麼盡智和無生智就不能稱為和敬了。又，因為是正確的觀察，所以稱為正見。盡智和無生智因為是正確的觀察，所以也稱為正見。 有人問：『五識（眼識、耳識、鼻識、舌識、身識）相應的慧（智慧）只是智，不是見嗎？』 回答說：『為什麼不是見呢？』 問：『五識都沒有分別，因為最初只是接觸外境，所以見是指思惟觀察。而且五識只緣現在的境界，所以不是見。』 回答說：『因為其中沒有覺（最初的注意）和觀（進一步的觀察），所以不能分別。如果說因為最初只是接觸外境所以不是見，這不對。為什麼呢？你的法眼識（能夠理解佛法的眼識）有相續的緣，就像意識一樣，不應該說最初只是接觸外境。如果這樣，那麼意識也不應該有見。』 又你說因為緣現在的境界所以不是見，這也不對。他心智（瞭解他人心思的智慧）也緣現在的境界，那麼他心智也應該不是見。五識中沒有真實的知，因為沒有行（主動的造作），而且常常隨著假名（虛假的概念），所以見、智慧等一切都沒有，何況只是沒有見。 有人問：『有人說眼根（眼睛）名為見，這件事怎麼樣？』 回答說：『眼根不是見，眼識（通過眼睛產生的意識）能夠緣取外境，只是隨順世俗的說法，所以說眼見。』 有人問：『有人說有八見，即五邪見（身見、邊見、邪見、見取見、戒禁取見）、世間正見、學見（有學之人的見解）、無學見（無學之人的見解）。除了這八見以外，還有其他的見嗎？』
【English Translation】 English version: The non-outflowed forbearance-wisdom (anāsrava-kṣānti-jñāna) should also be understood in the same way. Someone asks: 'Are the Exhaustion-wisdom (kṣaya-jñāna, the wisdom of knowing that defilements are exhausted) and the Non-arising-wisdom (anutpāda-jñāna, the wisdom of knowing that there will be no more rebirths) only wisdom and not seeing?' The answer is: 'What reason is there for saying that?' The questioner asks: 'The sutras separately mention Right View (samyag-dṛṣṭi) and Right Knowledge (samyag-jñāna), therefore wisdom is not seeing.' The answer is: 'If that is so, then Right View should not be called Right Knowledge. If you think that Right View is Right Knowledge, then Right Knowledge should also be Right View.' Furthermore, the five aggregates of the Dharma-body (pañca-skandha-dharma-kāya, the five aggregates constituting the Buddha's body of teachings) separately mention knowledge and vision of liberation (vimukti-jñāna-darśana) within the category of wisdom, so knowledge and vision of liberation should not be wisdom. In that case, Exhaustion-wisdom and Non-arising-wisdom are also not wisdom. Now, Right View is called Right Knowledge because of its different aspects, that is, it arises in the mind of an Arhat (one who has attained enlightenment), exhausting all defilements, so it is called Right Knowledge. Someone asks: 'If Right Knowledge is the same as Right View, then an Arhat cannot be called fully accomplished in ten aspects.' The answer is: 'The essence is one, but the names are different, like Dharma-wisdom (dharma-jñāna, wisdom concerning the Dharma) and Suffering-wisdom (duḥkha-jñāna, wisdom concerning suffering).' It is also said that an Arhat is accomplished in the field of merit with eight qualities, therefore Right Knowledge is Right View. Moreover, the sixth of the six harmonies (ṣaṭ-sāmagrī, six conditions for harmony in a monastic community) is called shared view (sāmānya-dṛṣṭi). If it were as you say, then Exhaustion-wisdom and Non-arising-wisdom would not be called harmony. Furthermore, because of correct observation, it is called Right View. Exhaustion-wisdom and Non-arising-wisdom are also called Right View because of correct observation. Someone asks: 'Is the wisdom (prajñā) associated with the five consciousnesses (pañca-vijñāna, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) only wisdom and not seeing?' The answer is: 'Why is it not seeing?' The questioner asks: 'The five consciousnesses have no discrimination, because they are initially in contact with objects, so seeing refers to thinking and observing. Also, the five consciousnesses only perceive the present, so they are not seeing.' The answer is: 'Because there is no initial attention (vitarka) and sustained attention (vicāra) in them, they cannot discriminate. If you say that it is not seeing because it is initially in contact with objects, that is not correct. Why? Your Dharma-eye-consciousness (dharma-cakṣur-vijñāna, the eye-consciousness that understands the Dharma) has continuous conditions, like consciousness, so it should not be said that it is initially in contact with objects. If that were the case, then consciousness should also not have seeing.' Also, you say that it is not seeing because it perceives the present, that is also not correct. Mind-reading-wisdom (paracitta-jñāna, the wisdom of knowing the minds of others) also perceives the present, so it should also not be seeing. There is no real knowledge in the five consciousnesses because there is no action (karma), and it always follows false names (prajñapti), so seeing, wisdom, and everything else are absent, let alone just seeing. Someone asks: 'Some say that the eye-organ (cakṣur-indriya, the physical eye) is called seeing, what about this?' The answer is: 'The eye-organ is not seeing, eye-consciousness (cakṣur-vijñāna, the consciousness arising from the eye) is able to perceive objects, it is just following conventional speech, so it is said that the eye sees.' Someone asks: 'Some say that there are eight views, namely the five wrong views (satkāya-dṛṣṭi, antagraha-dṛṣṭi, mithyā-dṛṣṭi, dṛṣṭi-parāmarśa, śīla-vrata-parāmarśa), worldly right view, the view of those in training (śaikṣa-dṛṣṭi), and the view of those who have completed training (aśaikṣa-dṛṣṭi). Are there any other views besides these eight?'
慧不名為見。是事云何。答曰。若見智得解了通證皆是一義。若言此見此非見。皆自憶想分別說。問曰。經中說知者見者則得漏盡有何差別。答曰。若智初破假名名為知。入法位已則名為見。始觀名知達了名見。有如是法深淺等別。◎
◎三慧品第一百九十四
三慧。聞慧思慧修慧。從修多羅等十二部經中生名為聞慧。以此能生無漏聖慧。故名為慧。如經中說。羅睺羅比丘今能成就得解脫慧。雖聞違陀等世俗經典以不能生無漏慧故不名聞慧。若能思量諸經中義是名思慧。如說行者聞法思惟義趣。又說。行者聞法思惟義已。當隨順行。若能現前知見是名修慧。如說行者于定心中見五陰生滅。如諸經中說汝等比丘修習禪定當得如實現前知見。又七正智經中說。若比丘知法名聞慧。知義名思慧。知時等名修慧。又如羅睺羅讀誦五受陰部等名聞慧。獨處思義名思慧。后得道時名修慧。又經中說三種器杖。聞杖離杖慧杖。聞杖名聞慧。離杖名思慧。慧杖名修慧。又經中說聞法五利。未聞則聞已聞明瞭。斷疑正見以慧通達甚深義趣。未聞則聞已聞明瞭是名聞慧。斷疑正見是名思慧。以慧通達是名修慧。又聞法利中說。行者以耳聽法以口誦習是名聞慧。以意思量是名思慧。以見通達是名修慧。又四須陀洹分中聞正法名聞
【現代漢語翻譯】 現代漢語譯本： 問：慧不被稱為見，這是什麼緣故？ 答：如果說見、智、得、解了、通證都是一個意思。如果說這個是見，那個不是見，都是自己憶想分別說的。 問：經典中說知者、見者就能得到漏盡，有什麼差別？ 答：如果智慧最初破除假名，就叫做知。進入法位之後，就叫做見。開始觀察叫做知，通達明瞭叫做見。有像這樣的法，有深淺等差別。
◎三慧品第一百九十四
三慧是：聞慧、思慧、修慧。從修多羅（Sutra，經）、等十二部經中產生，叫做聞慧。用這個能產生無漏的聖慧，所以叫做慧。如經典中說：羅睺羅（Rahula，佛陀的兒子）比丘現在能夠成就，得到解脫慧。雖然聽聞違陀（Veda，吠陀）等世俗經典，因為不能產生無漏慧，所以不叫做聞慧。如果能夠思量諸經中的意義，這叫做思慧。如說行者聽聞佛法，思惟其中的義理趣味。又說行者聽聞佛法，思惟其中的意義之後，應當隨順奉行。如果能夠現前知見，這叫做修慧。如說行者在禪定心中，見到五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）的生滅。如諸經中說：你們比丘修習禪定，應當能夠如實地現前知見。又七正智經中說：如果比丘知法，名叫聞慧；知義，名叫思慧；知時等，名叫修慧。又如羅睺羅讀誦五受**（五種執著的對象）等，名叫聞慧；獨自思索其中的意義，名叫思慧；後來得道的時候，名叫修慧。又經典中說三種器杖：聞杖、離杖、慧杖。聞杖名叫聞慧，離杖名叫思慧，慧杖名叫修慧。又經典中說聽聞佛法有五種利益：未聽聞的能夠聽聞，已經聽聞的更加明瞭，斷除疑惑，以智慧通達甚深的義理趣味。未聽聞的能夠聽聞，已經聽聞的更加明瞭，這名叫聞慧；斷除疑惑，正見，這名叫思慧；以智慧通達，這名叫修慧。又聽聞佛法的利益中說：行者用耳朵聽聞佛法，用口誦讀學習，這名叫聞慧；用意思量，這名叫思慧；用見通達，這名叫修慧。又四須陀洹（Srotapanna，預流果，佛教修行證悟的第一個階段）分中，聽聞正法名叫聞慧。
【English Translation】 English version: Question: 'Wisdom is not called seeing. Why is this?' Answer: 'If seeing, wisdom, attainment, understanding, thorough comprehension are all the same meaning. If one says this is seeing, this is not seeing, all are based on one's own recollection, thought, and discrimination.' Question: 'In the scriptures, it is said that those who know and see attain the exhaustion of outflows. What is the difference?' Answer: 'If wisdom initially breaks through false names, it is called knowing. After entering the position of Dharma, it is called seeing. Initial observation is called knowing, thorough understanding is called seeing. There are such differences in depth and so on.'
◎Chapter One Hundred and Ninety-Four on the Three Wisdoms
The three wisdoms are: Hearing Wisdom, Thinking Wisdom, and Cultivation Wisdom. That which arises from the Sutras (Sutra, discourses of the Buddha) and the twelve divisions of scriptures is called Hearing Wisdom. With this, one can generate undefiled, noble wisdom, therefore it is called wisdom. As it is said in the scriptures: 'The Bhikshu (Bhikshu, Buddhist monk) Rahula (Rahula, son of the Buddha) is now able to achieve and attain the wisdom of liberation.' Although one hears worldly scriptures such as the Vedas (Veda, ancient Hindu scriptures), because they cannot generate undefiled wisdom, they are not called Hearing Wisdom. If one can contemplate the meanings in the scriptures, this is called Thinking Wisdom. As it is said, 'Practitioners hear the Dharma and contemplate its meaning and interest.' It is also said, 'Practitioners hear the Dharma, and after contemplating its meaning, they should practice accordingly.' If one can directly know and see, this is called Cultivation Wisdom. As it is said, 'Practitioners in the state of Samadhi (Samadhi, meditative state) see the arising and ceasing of the five Skandhas (Skandha, the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness).' As it is said in the scriptures, 'You Bhikshus, cultivate Dhyana (Dhyana, meditation) and you should be able to truly know and see directly.' Also, in the Sutra of the Seven Right Wisdoms, it is said: 'If a Bhikshu knows the Dharma, it is called Hearing Wisdom; knows the meaning, it is called Thinking Wisdom; knows the time and so on, it is called Cultivation Wisdom.' Also, like Rahula reciting the five objects of attachment (five objects of attachment) and so on, it is called Hearing Wisdom; contemplating the meaning alone, it is called Thinking Wisdom; later, when attaining the Way, it is called Cultivation Wisdom. Also, in the scriptures, it is said of three kinds of staffs: the Hearing Staff, the Detachment Staff, and the Wisdom Staff. The Hearing Staff is called Hearing Wisdom, the Detachment Staff is called Thinking Wisdom, and the Wisdom Staff is called Cultivation Wisdom. Also, in the scriptures, it is said that there are five benefits of hearing the Dharma: what has not been heard can be heard, what has been heard becomes clearer, doubts are cut off, and with wisdom, one thoroughly understands profound meanings and interests. What has not been heard can be heard, what has been heard becomes clearer, this is called Hearing Wisdom; cutting off doubts, right view, this is called Thinking Wisdom; with wisdom, one thoroughly understands, this is called Cultivation Wisdom. Also, in the benefits of hearing the Dharma, it is said: 'Practitioners listen to the Dharma with their ears and recite and study with their mouths, this is called Hearing Wisdom; contemplate with their minds, this is called Thinking Wisdom; thoroughly understand with seeing, this is called Cultivation Wisdom.' Also, in the section on the Four Srotapannas (Srotapanna, stream-enterer, the first stage of enlightenment in Buddhism), hearing the Right Dharma is called Hearing Wisdom.
慧。正憶念名思慧。隨法行名修慧。又五解脫門中。從所尊聞法是名聞慧。通達語義是名思慧。生歡喜等名為修慧。又經中言。佛所說法三時善等。善男子若長若幼聞法生念。在家憒鬧出家閑靜。若不出家則不能凈修善法。即舍所有親屬財物。出家持戒守護諸根。威儀詳審獨處思惟。遠離五蓋得初禪等乃至漏盡。於此中長幼聞法是名聞慧。念在家憒鬧出家閑靜是名思慧。遠離五蓋乃至漏盡是名修慧。又經中說。二因緣故能生正見。從他聞法自正憶念。從他聞法名聞慧。自正憶念名思慧。能生正見名修慧。又偈中說。當習近善人聽受正法。樂於獨處調伏其心。是中習近善人聽受正法是名聞慧。樂於獨處是名思慧。調伏其心是名修慧。又佛教諸比丘。汝所說時當說四諦。所思惟時當思四諦。是中若說四諦名聞慧。思惟四諦名思慧。得四諦名修慧。如是等處處經中佛說三慧。問曰。是三慧幾欲界幾色界幾無色界。答曰。欲色界一切。如手居士生無熱天彼中說法。若人說法必思其義。故知色界亦有思慧。無色界中唯有修慧。問曰。有人言。欲界無修慧色界無思慧。是事云何。答曰。何因緣故欲界無修慧。問曰。以欲界道不能斷諸蓋障諸纏令欲界纏不現在前。答曰。佛法中無有此語。以欲界道不能斷諸蓋障諸纏令欲界纏不現在前
【現代漢語翻譯】 現代漢語譯本 慧。正確憶念（Right Mindfulness）名為思慧。隨順佛法修行名為修慧。又有五解脫門中，從所尊敬的人那裡聽聞佛法，這叫做聞慧。通達佛法語義，這叫做思慧。生起歡喜等心，這叫做修慧。又有經典中說，佛所說的法在三個時段都是善的等等。善男子，無論是年長還是年幼，聽聞佛法後生起正念。在家時喧鬧，出家后清凈。如果不出家，就不能清凈地修習善法，於是捨棄所有親屬財物，出家持戒，守護諸根，威儀詳審，獨處思惟，遠離五蓋，得到初禪等，乃至漏盡。在這其中，長幼聽聞佛法叫做聞慧。念及在家喧鬧、出家清凈叫做思慧。遠離五蓋乃至漏盡叫做修慧。又有經典中說，兩種因緣能夠產生正見：從他人聽聞佛法，自己正確憶念。從他人聽聞佛法叫做聞慧，自己正確憶念叫做思慧，能夠產生正見叫做修慧。又有偈頌中說，應當親近善人，聽受正法，樂於獨處，調伏其心。這其中，親近善人聽受正法叫做聞慧，樂於獨處叫做思慧，調伏其心叫做修慧。佛陀教導眾比丘，你們說法時應當說四聖諦，思惟時應當思惟四聖諦。這其中，說四聖諦叫做聞慧，思惟四聖諦叫做思慧，證得四聖諦叫做修慧。像這樣，處處經典中佛陀都說了這三種智慧。 問：這三種智慧，有多少在欲界，有多少在色界，有多少在無色界？ 答：欲界一切都有。比如手居士生到無熱天，在那裡說法。如果有人說法，必定會思惟其義，所以知道色界也有思慧。無色界中只有修慧。 問：有人說，欲界沒有修慧，色界沒有思慧，這件事是為什麼呢？ 答：因為什麼緣故說欲界沒有修慧呢？ 問：因為欲界的道不能斷除諸蓋，障礙諸纏，令欲界的纏縛不現在前。 答：佛法中沒有這種說法。以欲界的道不能斷除諸蓋，障礙諸纏，令欲界的纏縛不現在前。
【English Translation】 English version Wisdom. Correct mindfulness (Right Mindfulness) is called Thinking Wisdom. Following the Dharma to practice is called Cultivation Wisdom. Also, in the five gates of liberation, hearing the Dharma from a respected person is called Hearing Wisdom. Understanding the meaning of the Dharma is called Thinking Wisdom. Generating joy and other emotions is called Cultivation Wisdom. Furthermore, it is said in the scriptures that the Dharma spoken by the Buddha is good at all three times, and so on. Good men, whether old or young, generate right mindfulness after hearing the Dharma. It is noisy at home, and peaceful after leaving home. If one does not leave home, one cannot purely cultivate good Dharma, so one abandons all relatives and possessions, leaves home to uphold the precepts, guards the senses, is dignified and thoughtful, dwells alone and contemplates, stays away from the five coverings, attains the first Dhyana and so on, until the exhaustion of outflows. Among these, the old and young hearing the Dharma is called Hearing Wisdom. Thinking of the noise at home and the peace after leaving home is called Thinking Wisdom. Staying away from the five coverings until the exhaustion of outflows is called Cultivation Wisdom. Furthermore, it is said in the scriptures that two causes and conditions can generate right view: hearing the Dharma from others and correctly recollecting oneself. Hearing the Dharma from others is called Hearing Wisdom, correctly recollecting oneself is called Thinking Wisdom, and being able to generate right view is called Cultivation Wisdom. Furthermore, it is said in a verse that one should be close to good people, listen to the right Dharma, enjoy being alone, and tame one's mind. Among these, being close to good people and listening to the right Dharma is called Hearing Wisdom, enjoying being alone is called Thinking Wisdom, and taming one's mind is called Cultivation Wisdom. The Buddha taught the Bhikkhus, when you speak, you should speak the Four Noble Truths, and when you contemplate, you should contemplate the Four Noble Truths. Among these, speaking the Four Noble Truths is called Hearing Wisdom, contemplating the Four Noble Truths is called Thinking Wisdom, and attaining the Four Noble Truths is called Cultivation Wisdom. Like this, the Buddha has spoken of these three wisdoms in the scriptures everywhere. Question: Of these three wisdoms, how much is in the desire realm, how much is in the form realm, and how much is in the formless realm? Answer: All are in the desire realm. For example, the householder Handaka was born in the Aviha heaven, where he preached the Dharma. If someone preaches the Dharma, they must contemplate its meaning, so it is known that the form realm also has Thinking Wisdom. In the formless realm, there is only Cultivation Wisdom. Question: Someone says that there is no Cultivation Wisdom in the desire realm and no Thinking Wisdom in the form realm. Why is this? Answer: For what reason is it said that there is no Cultivation Wisdom in the desire realm? Question: Because the path of the desire realm cannot cut off the coverings, obstruct the entanglements, and prevent the entanglements of the desire realm from appearing. Answer: There is no such statement in the Buddha's Dharma. The path of the desire realm cannot cut off the coverings, obstruct the entanglements, and prevent the entanglements of the desire realm from appearing.
。又說以欲界道能破煩惱。何者欲界有不凈觀等。如經中說善修不凈觀能破貪慾。慈等亦爾。問曰。是欲界不凈觀等不能永斷煩惱。答曰。色界不凈觀等。亦不能畢竟斷諸煩惱。問曰。以粗重不適等行能斷煩惱非不凈等。答曰。無有經說粗等能斷煩惱不凈等不能。經中說。以不凈等能斷煩惱。又粗等有何勢力能斷煩惱。而不凈等不能。又若欲界有粗等行。應以此行斷諸煩惱。若無應說因緣。何故有不凈等而無粗等。若有而不斷煩惱。色界雖有亦不應能斷。是亦應說因緣。何故欲界不能而色界能。問曰。欲界雖有粗等而不能斷諸煩惱。以是散亂界故。散亂心者無所能斷。如經中說。攝心是道散亂心非道。答曰。應說因緣何故欲界名散亂界耶。是中有不凈觀等。若是散亂界云何能觀骨等異相。又色界攝心有何異相而欲界無。問曰。以色界道能得離欲。於此間死生色界中如榍出榍。答曰。何名離欲。問曰。斷煩惱名離欲。以色界道能斷煩惱非欲界也。答曰。諸外道斷結還起還生欲界。是故凡夫不名斷結。若斷已更生。則無漏斷結亦應更生。是事不可。又經中說。斷三結已能斷三毒。凡夫不能斷三結。故無得離欲。又凡夫常有我等心。故無有能斷身見等。若凡夫能離欲者。一切煩惱皆不應有。所以者何。一切煩惱皆眾緣成。如
經中說。從眾緣成我。若此凡夫于欲界五陰不起身見。復未得上界諸陰。然則應無身見有如此過。如是煩惱應當永盡。此凡夫應是羅漢。而實不得煩惱都盡。如經中說。聞大雷音二人不怖。轉輪聖王及阿羅漢。今此凡夫亦應不怖。又阿羅漢不欣生惡死。如優波斯那阿羅漢。為毒蛇所螫將命終時。諸根不異顏色不變。是人亦應如是。又阿羅漢世間八法不能覆心。此人亦應如是。以離欲故。而實凡夫雖說離欲皆無此相。故知不斷煩惱。問曰。凡夫能斷煩惱。此間命終往生色界。若不斷結云何生彼。經中亦說。有離欲外道。又說阿羅漢迦羅摩郁頭藍弗舍離欲色生無色中。又說。以色離欲以無色離欲。以滅離起思念。是故汝言凡夫雖斷煩惱以還生故不名為斷。是事不然。汝亦說凡夫諸有所斷實皆是遮。但名為斷離其實不斷說名為斷。實不離欲說名離欲。如偈中說。若念我我所。死來則能斷。小兒弄土戲。隨愛時則吝護若心厭離時即壞而捨去。此亦名離欲。而外道斷與死斷異。死斷不生色無色界。小兒舍土雖供養之。無大果報。若供養離欲外道得大果報。語言雖同其義則異。故知凡夫實有斷離。答曰。遮中有差別。若能深遮煩惱則生色無色界。又若能遮身見先已說過。若不能遮欲界身見。云何能生色無色界。但遮貪恚故生色界。
【現代漢語翻譯】 現代漢語譯本 經中說，『我』是由眾多因緣和合而成。如果這個凡夫在欲界的五陰（色、受、想、行、識，構成個體存在的五種要素）中沒有產生『我』的執見，並且還沒有獲得上界諸陰的境界，那麼就應該沒有身見，但這樣就會出現過失。如果這樣，他的煩惱就應該永遠斷盡，這個凡夫就應該是阿羅漢（已證得解脫的聖者）。但實際上他並沒有完全斷盡煩惱。正如經中所說，聽到巨大的雷聲，轉輪聖王（以正法統治世界的理想君王）和阿羅漢都不會感到恐懼。那麼，這個凡夫也應該不感到恐懼。 而且，阿羅漢不會欣求生存，也不會厭惡死亡。例如優波斯那（Upasiva）阿羅漢，被毒蛇咬傷即將死亡時，他的諸根（眼、耳、鼻、舌、身、意）沒有變化，臉色也沒有改變。這個人也應該如此。此外，阿羅漢不會被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所動搖。這個人也應該如此，因為他已經離開了慾望。但實際上，凡夫即使口頭上說離開了慾望，也沒有這些表現。所以可以知道他並沒有斷除煩惱。 有人問：凡夫能夠斷除煩惱，此生結束后往生到梵天（Brahmaloka）。如果不斷除煩惱，怎麼能往生到那裡呢？經中也說，有離欲的外道（非佛教修行者）。又說，阿羅漢迦羅摩（Kalama）和郁頭藍弗（Uddaka Ramaputta）捨棄了欲界和色界（Rupaloka）的慾望，往生到無色界（Arupaloka）中。又說，通過色界的離欲，通過無色界的離欲，通過滅盡而捨棄思念。因此，你說凡夫即使斷除了煩惱，因為還會再生，所以不能稱為斷除，這是不對的。你也說凡夫所斷除的，實際上都是遮蓋，只是名為斷除，實際上並沒有斷除，只是說名為離欲，實際上並沒有離開慾望。正如偈頌中所說：『如果執著于『我』和『我所』，死亡到來時才能斷除。』小孩子玩泥土遊戲，喜歡的時候就吝嗇地保護，厭惡的時候就毀壞而捨棄。這也叫做離欲。但是，外道的斷除和死亡的斷除是不同的。死亡的斷除不會生到色界和無色界。小孩子捨棄泥土，即使供養它，也沒有大的果報。如果供養離欲的外道，就能得到大的果報。語言雖然相同，但意義是不同的。所以可以知道凡夫確實有斷離。 回答說：遮蓋之中有差別。如果能夠深深地遮蓋煩惱，就能生到色界和無色界。而且，如果能夠遮蓋身見，之前已經說過了。如果不能遮蓋欲界的身見，怎麼能生到色界和無色界呢？只是遮蓋貪慾和嗔恚，所以才能生到梵天。
【English Translation】 English version The sutra says, 'I' is formed from numerous causes and conditions. If this ordinary person does not generate a view of self in the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence) of the desire realm, and has not yet attained the realms of the higher realms, then there should be no self-view, but this would lead to a fault. If so, his afflictions should be completely exhausted, and this ordinary person should be an Arhat (a liberated being who has attained enlightenment). But in reality, he has not completely exhausted his afflictions. As the sutra says, upon hearing a great thunderclap, a Chakravartin (an ideal universal ruler who governs according to Dharma) and an Arhat would not be afraid. Then, this ordinary person should also not be afraid. Moreover, an Arhat does not rejoice in birth nor abhor death. For example, Upasiva (Upasiva) Arhat, when bitten by a poisonous snake and about to die, his faculties (eyes, ears, nose, tongue, body, and mind) did not change, and his complexion did not alter. This person should also be like that. Furthermore, an Arhat's mind is not overcome by the eight worldly dharmas (gain, loss, disgrace, fame, praise, blame, suffering, and happiness). This person should also be like that, because he has abandoned desire. But in reality, even if an ordinary person verbally claims to have abandoned desire, he does not exhibit these signs. Therefore, it can be known that he has not severed afflictions. Someone asks: An ordinary person can sever afflictions, and after this life, be reborn in Brahmaloka (the realm of Brahma). If he does not sever the fetters, how can he be reborn there? The sutra also says that there are non-Buddhist practitioners who are free from desire. It also says that the Arhats Kalama (Kalama) and Uddaka Ramaputta (Uddaka Ramaputta) abandoned the desires of the desire realm and the form realm (Rupaloka), and were reborn in the formless realm (Arupaloka). It also says that through detachment from form, through detachment from the formless, through cessation, one abandons thoughts. Therefore, your statement that even if an ordinary person severs afflictions, he cannot be called severed because he will be reborn is incorrect. You also say that what ordinary people sever is actually a covering, merely called severance, but in reality, it is not severed; it is merely called detachment from desire, but in reality, there is no detachment from desire. As the verse says: 'If one clings to 'I' and 'mine,' death will be able to sever it when it comes.' A child playing with mud, when he likes it, he protects it stingily; when he dislikes it, he destroys it and abandons it. This is also called detachment from desire. However, the detachment of non-Buddhists and the detachment of death are different. The detachment of death does not lead to rebirth in the form or formless realms. A child abandoning mud, even if he offers it, there is no great reward. If one offers to a non-Buddhist practitioner who is free from desire, one can obtain great rewards. Although the words are the same, the meanings are different. Therefore, it can be known that ordinary people truly have detachment. The answer is: There is a difference in covering. If one can deeply cover afflictions, one can be born in the form and formless realms. Moreover, if one can cover the view of self, it has been said before. If one cannot cover the view of self in the desire realm, how can one be born in the form and formless realms? It is only by covering greed and hatred that one can be born in Brahmaloka.
非遮身見等。故知凡夫實不斷結。亦有欲界善法。能遮煩惱。故知欲界亦有修慧。又經中說。除七依處亦許得道。故知依欲界定能生真智。問曰。是人依初禪近地得阿羅漢道。非欲界定。答曰。不然。言除七依則除初禪及近地已。又此中無有因緣能依近地非欲界定。若此行者能入近地。何故不能入初禪耶。是事亦無因緣。又須尸摩經中說。先法住智后泥洹智。是義不必先得禪定。而後漏盡。但必以法住智為先。然後漏盡。故知除諸禪定。除禪定故說須尸摩經。若受近地即過同諸禪。又無有經中說近地名。是汝自憶想分別。問曰。我先說榍喻。故知以異地道能斷異地結。如以細榍能出粗榍。如是以色界道能斷欲界。行者若先斷欲及惡不善法。然後能入初禪。故知必有近地以之斷欲。又說因色出欲。若無近地云何因色。又經中說。行者若得凈喜則能捨不凈喜猶如難陀因天女愛能捨本欲。又若不得初禪寂滅味者。不能於五欲中生粗弊心。故知先得初禪近地能捨欲界。答曰。得欲界凈善能斷不善。如說五出性。若聖弟子或念五欲不生喜樂。心不通暢如燒筋羽。若念出法心則通暢。又說。行者隨生不善覺觀。則以善覺觀滅。是故汝說榍喻亦可欲界。汝言因色離欲是末後事。行者以欲界道斷諸煩惱。隨次漸斷乃至能得色界善法。爾
【現代漢語翻譯】 現代漢語譯本 非遮身見等（不是遮蓋身體的邪見等）。因此可知凡夫實際上沒有斷除煩惱結縛。也有欲界的善法，能夠遮蔽煩惱。因此可知欲界也有修慧（通過修行獲得的智慧）。另外，經典中說，除了七種依處（七種可能證得阿羅漢果的禪定境界）之外，也允許證得阿羅漢果。因此可知依靠欲界的禪定也能生起真正的智慧。 問：這個人是依靠初禪的近分定（初禪之前的預備階段）而證得阿羅漢道的，不是欲界的禪定。 答：不是這樣的。如果說除了七種依處，那就已經排除了初禪及其近分定。而且這裡也沒有任何因緣可以依靠近分定而不是欲界的禪定。如果這個修行者能夠進入近分定，為什麼不能進入初禪呢？這件事也沒有任何道理。另外，《須尸摩經》中說，先有法住智（對佛法的正確理解），後有泥洹智（涅槃的智慧）。這個意思不一定是先獲得禪定，然後才能漏盡（斷除煩惱），但必須以法住智為先，然後才能漏盡。因此可知，可以排除各種禪定。因為排除了禪定，所以才說《須尸摩經》。如果接受近分定，那就超過了各種禪定。而且沒有任何經典中提到近分定的名稱，這是你自己的臆想分別。 問：我先前說了楔子的比喻，因此可知用不同地的道可以斷除不同地的煩惱結縛，就像用細小的楔子可以取出粗大的楔子一樣。就像這樣，用的道可以斷除欲界的煩惱。修行者如果先斷除慾望以及惡和不善法，然後才能進入初禪。因此可知一定有近分定可以用來斷除慾望。另外，經中說因為色界而脫離慾望。如果沒有近分定，怎麼能因為色界而脫離慾望呢？另外，經典中說，修行者如果獲得清凈的喜悅，就能捨棄不清凈的喜悅，就像難陀因為對天女的愛而捨棄了原本的慾望一樣。另外，如果不能得到初禪寂滅的滋味，就不能對五欲生起粗鄙厭惡之心。因此可知先得到初禪的近分定，才能捨棄欲界。 答：得到欲界的清凈善法，就能斷除不善法，就像經中所說的五種出離的性質。如果聖弟子念及五欲，就不會生起喜悅，內心也不會通暢，就像燒焦的筋和羽毛一樣。如果念及出離之法，內心就會通暢。另外，經中說，修行者如果生起不善的覺觀，就用善的覺觀來滅除它。所以你說楔子的比喻，也可以用在欲界。你說因為色界而脫離慾望，這是最後的事情。修行者用欲界的道斷除各種煩惱，隨著次第逐漸斷除，乃至能夠得到的善法。就這樣。
【English Translation】 English version Not obscuring the view of the body, etc. Therefore, it is known that ordinary beings do not actually sever the bonds. There are also wholesome dharmas in the desire realm that can obscure afflictions. Therefore, it is known that there is also wisdom from cultivation in the desire realm. Moreover, it is said in the scriptures that attaining the path is also permitted apart from the seven abodes (seven possible meditative states for attaining Arhatship). Therefore, it is known that true wisdom can arise by relying on samadhi in the desire realm. Question: This person attained the path of Arhatship by relying on the preparatory stage of the first dhyana (the stage preceding the first dhyana), not on samadhi in the desire realm. Answer: It is not so. If it is said apart from the seven abodes, then the first dhyana and its preparatory stage have already been excluded. Moreover, there is no condition here to rely on the preparatory stage instead of samadhi in the desire realm. If this practitioner can enter the preparatory stage, why can't they enter the first dhyana? There is no reason for this either. Furthermore, in the Susima Sutra, it is said that first there is the wisdom of abiding in the Dharma (correct understanding of the Dharma), and then there is the wisdom of Nirvana (wisdom of Nirvana). This does not necessarily mean that one must first attain dhyana and then exhaust the outflows (eliminate afflictions), but one must first have the wisdom of abiding in the Dharma and then exhaust the outflows. Therefore, it is known that all dhyanas can be excluded. Because dhyana is excluded, the Susima Sutra is spoken. If the preparatory stage is accepted, then it surpasses all dhyanas. Moreover, there is no sutra that mentions the name of the preparatory stage; this is your own conjecture and discrimination. Question: I previously gave the analogy of the wedge, therefore it is known that the bonds of different realms can be severed with the path of different realms, just as a small wedge can remove a large wedge. In this way, the path of ** can sever the afflictions of the desire realm. If a practitioner first severs desires and evil and unwholesome dharmas, then they can enter the first dhyana. Therefore, it is known that there must be a preparatory stage that can be used to sever desires. Moreover, it is said in the sutras that one becomes detached from desire because of the realm of form. If there is no preparatory stage, how can one become detached from desire because of the realm of form? Furthermore, it is said in the sutras that if a practitioner obtains pure joy, they can abandon impure joy, just as Nanda abandoned his original desires because of his love for celestial maidens. Moreover, if one cannot obtain the taste of the tranquility of the first dhyana, one cannot generate a coarse and base mind towards the five desires. Therefore, it is known that one must first obtain the preparatory stage of the first dhyana in order to abandon the desire realm. Answer: Obtaining pure wholesome dharmas in the desire realm can sever unwholesome dharmas, just as the five qualities of renunciation are spoken of in the sutras. If a noble disciple thinks of the five desires, joy will not arise, and the mind will not be clear, like burnt tendons and feathers. If one thinks of the Dharma of renunciation, the mind will be clear. Moreover, it is said that if a practitioner generates unwholesome thoughts, they will extinguish them with wholesome thoughts. Therefore, your analogy of the wedge can also be applied to the desire realm. Your statement that one becomes detached from desire because of the realm of form is the final matter. The practitioner severs various afflictions with the path of the desire realm, gradually severing them in sequence until they can obtain the wholesome dharmas of **. That's all.
時欲界名畢竟斷。得色界法汝名得滅盡定阿羅漢亦得諸定。但說其味。汝言得凈妙喜及寂滅味。皆已總答。又若欲界無定。云何能以散心證色界善。問曰。慧解脫阿羅漢無定亦但有慧。答曰。此中但遮禪定。必當應有少時攝心乃至一念。如經中佛說比丘取衣時有三毒著衣已則滅。無有經說散亂心中能生真智。皆說攝心生如實智。
四無礙品第一百九十五
問曰。有近法位世智。何者是耶。答曰。是暖等法中能破假名智。是智以世俗見諦故曰世智。近聖道故名近法位。問曰。見諦道中未來修等智。答曰。無未來修等智后當說。所以者何。破法相中無假名心。是故見諦道中不修世智。問曰。經中說四無礙智。何者是耶。答曰名字中無礙智名法無礙。言音中無礙智名辭無礙。謂殊方異俗言音差別。如經中說。行者不應貪著國土言辭。若言音不便義亦難解。若無名字則義不可明。即此言辭不留不盡名樂說無礙。如經中說。有四種說法。或說有義趣不能無盡。有能無盡而無義趣。有二俱能有二俱不能。此三種智名言辭方便。知名語中義無礙智名義無礙。如說有四種說法。有義方便無語方便。有語方便無義方便。有俱方便有俱無方便。若人能得四無礙智是名具足方便。難酬難近說法中上樂說無盡。亦有義趣智慧無窮言
【現代漢語翻譯】 現代漢語譯本 當欲界（Kāmadhātu）之名完全斷絕時，你便獲得了法。你被稱為獲得滅盡定（Nirodha-samāpatti）的阿羅漢（Arhat），也獲得了諸禪定（Dhyāna）。但（我）只是在談論其中的滋味。你說獲得了清凈微妙的喜悅以及寂滅的滋味，這些都已經概括回答了（你的問題）。此外，如果欲界沒有禪定，又怎麼能以散亂之心證得善法（Kuśala）呢？ 問：慧解脫（Prajñā-vimukta）阿羅漢沒有禪定，只有智慧（Prajñā）。 答：這裡只是遮止（過深的）禪定，必定應當有少許攝心（Citta-ekāgratā），乃至一念（Ekacitta-kṣaṇa）。如同經中所說，比丘（Bhikṣu）取衣時有三毒（Triṣa），著衣后則滅除。沒有經典說在散亂心中能生起真智（Yathābhūta-jñāna），都說攝心能生起如實智（Yathābhūta-jñāna）。
四無礙品 第一百九十五
問：什麼是接近法位（Dharmasthiti）的世智（Laukika-jñāna）？ 答：是在暖位（Uṣmagata）等法中能破除假名（Prajñapti）的智慧。這種智慧因為以世俗（Saṃvṛti）見諦（Satya-darśana）的緣故被稱為世智，因為接近聖道（Āryamārga）的緣故被稱為接近法位。 問：見諦道（Satya-darśana-mārga）中的未來修等智（Bhavisyati-bhāvanā-ādi-jñāna）呢？ 答：沒有未來修等智，後面會講到。為什麼呢？因為在破除法相（Dharma-lakṣaṇa）中沒有假名心（Prajñapti-citta）。因此，在見諦道中不修習世智。 問：經中說的四無礙智（Catur-pratisaṃvidā），是什麼呢？ 答：名字中的無礙智（Pratisaṃvidā）名為法無礙（Dharma-pratisaṃvidā）。言語聲音中的無礙智名為辭無礙（Nirukti-pratisaṃvidā），指的是不同地方不同風俗的言語聲音的差別。如同經中所說，修行者不應該貪著國土的言辭，如果言語聲音不方便，義理也難以理解。如果沒有名字，那麼義理就無法闡明。即此言辭不滯留不窮盡，名為樂說無礙（Pratibhāna-pratisaṃvidā）。如同經中所說，有四種說法，或者說有義趣但不能無盡，或者能無盡但沒有義趣，或者二者都能，或者二者都不能。這三種智慧名為言辭方便（Vacana-upāya）。知曉名語中的義理無礙智名為義無礙（Artha-pratisaṃvidā）。如同所說，有四種說法，有義理方便而無言語方便，有言語方便而無義理方便，有二者都方便，有二者都不方便。如果有人能獲得四無礙智，這被稱為具足方便，在難以應對難以接近的說法中，上等的樂說無窮無盡，也有義趣智慧無窮的言語。
【English Translation】 English version When the name of the Desire Realm (Kāmadhātu) is completely severed, you attain the Dharma. You are called an Arhat (Arhat) who has attained the Cessation of Perception and Feeling (Nirodha-samāpatti), and you also attain all the Dhyanas (Dhyāna). But (I) am only talking about their taste. You say you have attained the pure and subtle joy and the taste of tranquility, which has already summarized the answer (to your question). Furthermore, if there is no Samadhi (Samādhi) in the Desire Realm, how can one attain wholesome qualities (Kuśala) with a distracted mind? Question: An Arhat (Arhat) liberated by wisdom (Prajñā-vimukta) has no Samadhi (Samādhi), only wisdom (Prajñā). Answer: Here, only (excessive) Samadhi (Samādhi) is being prevented; there must be a little concentration of mind (Citta-ekāgratā), even for a moment (Ekacitta-kṣaṇa). As it is said in the Sutras, when a Bhikṣu (Bhikṣu) takes his robe, there are three poisons (Triṣa), and when he puts it on, they are extinguished. No Sutra says that true wisdom (Yathābhūta-jñāna) can arise in a distracted mind; all say that a concentrated mind can give rise to knowledge of reality (Yathābhūta-jñāna).
Chapter One Hundred and Ninety-Five on the Four Unimpeded Knowledges
Question: What is worldly knowledge (Laukika-jñāna) that is close to the position of Dharma (Dharmasthiti)? Answer: It is the wisdom that can break through provisional designations (Prajñapti) in the Dharma of the stage of warmth (Uṣmagata) and so on. This wisdom is called worldly knowledge because it sees the truth (Satya-darśana) through convention (Saṃvṛti), and it is called close to the position of Dharma because it is close to the Noble Path (Āryamārga). Question: What about the wisdom of future cultivation (Bhavisyati-bhāvanā-ādi-jñāna) in the path of seeing the truth (Satya-darśana-mārga)? Answer: There is no wisdom of future cultivation; it will be discussed later. Why? Because there is no mind of provisional designation (Prajñapti-citta) in breaking through the characteristics of Dharma (Dharma-lakṣaṇa). Therefore, worldly knowledge is not cultivated in the path of seeing the truth. Question: What are the Four Unimpeded Knowledges (Catur-pratisaṃvidā) mentioned in the Sutras? Answer: The unimpeded knowledge (Pratisaṃvidā) in names is called unimpeded knowledge of Dharma (Dharma-pratisaṃvidā). The unimpeded knowledge in language and sounds is called unimpeded knowledge of language (Nirukti-pratisaṃvidā), which refers to the differences in language and sounds in different places and customs. As it is said in the Sutras, practitioners should not be attached to the language of the country; if the language and sounds are not convenient, the meaning is difficult to understand. If there are no names, then the meaning cannot be clarified. This language that does not linger and is inexhaustible is called unimpeded knowledge of eloquence (Pratibhāna-pratisaṃvidā). As it is said in the Sutras, there are four kinds of speaking: some have meaning but cannot be inexhaustible, some can be inexhaustible but have no meaning, some can do both, and some can do neither. These three kinds of wisdom are called skillful means of language (Vacana-upāya). Knowing the unimpeded knowledge of meaning in names and language is called unimpeded knowledge of meaning (Artha-pratisaṃvidā). As it is said, there are four kinds of speaking: some have skillful means of meaning but no skillful means of language, some have skillful means of language but no skillful means of meaning, some have both, and some have neither. If someone can obtain the Four Unimpeded Knowledges, this is called having complete skillful means; in speaking that is difficult to deal with and difficult to approach, the superior eloquence is endless, and there are also words with endless meaning and wisdom.
辭無滯。問曰。此無礙智云何當得。答曰。以先世業因緣故得。若能世世善修因緣智慧及陰等方便。以修習力故。今世雖不學習文字讀誦經典。亦能得知如天眼通等。問曰。何人能得。答曰。唯聖人得。又人言但阿羅漢得非諸學人。此不必爾。學人亦能得八解脫。何故不能得此智耶。問曰。此四無礙在何界中。答曰。欲色界一切。無色界中唯義無礙。無礙二種。有漏無漏。學人具二種無學唯無漏。若得則一時盡得。女人亦得。如曇摩塵那比丘尼等。
五智品第一百九十六
五智。法住智泥洹智無諍智愿智邊際智。知諸法生起名法住智。如生緣老死乃至無明緣行。以有佛無佛此性常住故曰法住智。此法滅名泥洹智。如生滅故老死滅。乃至無明滅故諸行滅。問曰。若爾者泥洹智亦名法住智。所以者何。若有佛無佛是性亦常住故。答曰。諸法盡滅名為泥洹。是盡滅中有何法住。問曰。泥洹非實有耶。答曰。陰滅無餘故稱泥洹。是中何所有耶。問曰。實有泥洹何以知之。滅諦名泥洹。苦等諸諦實有。故泥洹亦應實有。又泥洹中智名滅智。若無法雲何生智。又經中佛為諸比丘說。有生起作有為法。有不生起作無為法。又經中說。唯有二法有為法無為法。有為法有生滅住異。無為法無生滅住異。又經中說。諸所有法若
【現代漢語翻譯】 現代漢語譯本 辭無滯。問：這種無礙智如何才能獲得？答：通過前世的業因緣而獲得。如果能世世代代善於修習因緣智慧以及陰等方便法門，憑藉修習的力量，即使今生不學習文字、讀誦經典，也能得知，如同獲得天眼通等神通。問：什麼樣的人能夠獲得？答：只有聖人才能獲得。又有人說只有阿羅漢才能獲得，而不是還在學習的人。這種說法不一定對。還在學習的人也能獲得八解脫，為什麼不能獲得這種智慧呢？問：這四種無礙在哪個界中？答：欲界一切都有。無色界中只有義無礙。無礙有兩種：有漏和無漏。還在學習的人具有兩種，無學的人只有無漏。如果獲得，則一時全部獲得。女人也能獲得，如曇摩塵那比丘尼等。
五智品第一百九十六
五智：法住智（瞭解諸法生起之智），泥洹智（瞭解涅槃之智），無諍智（不與人爭辯之智），愿智（隨愿成就之智），邊際智（瞭解事物終極邊界之智）。瞭解諸法生起的原因叫做「法住智」。例如，因為生而有老死，乃至因為無明而有行。因為有佛或無佛，這種規律始終存在，所以叫做「法住智」。這種法滅盡叫做「泥洹智」（涅槃智）。例如，因為生滅，所以老死滅；乃至因為無明滅，所以諸行滅。問：如果這樣，那麼泥洹智（涅槃智）也可以叫做「法住智」了。為什麼呢？因為有佛或無佛，這種性質也始終存在。答：諸法全部滅盡叫做涅槃，這滅盡之中有什麼法存在呢？問：涅槃不是真實存在的嗎？答：五陰滅盡無餘，所以稱為涅槃。這其中有什麼存在呢？問：涅槃是真實存在的，如何得知呢？滅諦名為涅槃，苦等諸諦是真實存在的，所以涅槃也應該是真實存在的。而且涅槃中的智慧名為滅智，如果沒有法，如何產生智慧？而且經中佛為眾比丘說，有生起、造作、有為法，有不生起、不造作、無為法。而且經中說，只有兩種法：有為法和無為法。有為法有生滅住異，無為法無生滅住異。而且經中說，所有諸法，如果
【English Translation】 English version Words without impediment. Question: How can this unobstructed wisdom be obtained? Answer: It is obtained through the karmic causes and conditions of previous lives. If one can cultivate the causes and conditions of wisdom and the skillful means of the skandhas (five aggregates) in life after life, then by the power of cultivation, even if one does not study writing, recite scriptures, in this life, one can also know, like obtaining the divine eye and other supernatural powers. Question: Who can obtain it? Answer: Only sages can obtain it. Some people say that only Arhats can obtain it, not those who are still learning. This is not necessarily so. Those who are still learning can also obtain the eight liberations, why can't they obtain this wisdom? Question: In which realm are these four unobstructed (wisdoms) located? Answer: All in the desire realm. In the formless realm, there is only unobstructed meaning. There are two kinds of unobstructed (wisdom): with outflows and without outflows. Those who are still learning have both kinds, while those who are no longer learning only have without outflows. If one obtains it, one obtains all of it at once. Women can also obtain it, such as the Bhikkhuni Thamma Dinna, etc.
Chapter 196: The Five Wisdoms
The five wisdoms: Dharma-abiding wisdom (knowledge of the arising of all dharmas), Nirvana wisdom (knowledge of Nirvana), non-contention wisdom (wisdom of not arguing with others), vow wisdom (wisdom of fulfilling vows), and ultimate-boundary wisdom (knowledge of the ultimate boundaries of things). Knowing the causes of the arising of all dharmas is called 'Dharma-abiding wisdom'. For example, because of birth there is old age and death, and because of ignorance there are actions. Because there is a Buddha or no Buddha, this law always exists, so it is called 'Dharma-abiding wisdom'. The complete extinction of this dharma is called 'Nirvana wisdom'. For example, because of the extinction of birth, old age and death are extinguished; and because of the extinction of ignorance, all actions are extinguished. Question: If so, then Nirvana wisdom can also be called 'Dharma-abiding wisdom'. Why? Because whether there is a Buddha or no Buddha, this nature always exists. Answer: The complete extinction of all dharmas is called Nirvana, what dharma exists in this extinction? Question: Is Nirvana not truly existent? Answer: The five skandhas are completely extinguished without remainder, so it is called Nirvana. What exists in this? Question: Nirvana is truly existent, how do we know? The truth of extinction is called Nirvana, the truths of suffering and so on are truly existent, so Nirvana should also be truly existent. Moreover, the wisdom in Nirvana is called extinction wisdom, if there is no dharma, how can wisdom arise? Moreover, in the sutras, the Buddha told the bhikkhus that there are arising, creating, conditioned dharmas, and there are non-arising, non-creating, unconditioned dharmas. Moreover, it is said in the sutras that there are only two kinds of dharmas: conditioned dharmas and unconditioned dharmas. Conditioned dharmas have arising, extinction, abiding, and change, unconditioned dharmas have no arising, extinction, abiding, and change. Moreover, it is said in the sutras that all dharmas, if
有為若無為滅盡泥洹。唯此為上。又說色是無常滅色故泥洹是常。乃至識亦如是。又經中說。滅應證若無法何所證。又佛于多性經中說。智者如實知有為性及無為性。無為性即是泥洹。以真智知云何言無。又諸經中無有定說泥洹無法。故知汝自憶想分別謂無泥洹。答曰。若離諸陰更有異法名泥洹者。則不應名諸陰盡滅以為泥洹。又若有泥洹。應說其體。何者是耶。又緣泥洹。定名曰無相。若法相猶存者何名無相。如經中說。行者見色相斷乃至見法相斷。又經中處處說。一切行無常一切法無我寂滅泥洹。是中我名諸法體性。若不見諸法體性名見無我者。若泥洹是法則無體性不可得見。以此法不滅故。如隨有瓶時無瓶壞法。若瓶壞時得說瓶壞。斷樹等亦如是。如是若諸行猶在爾時不名泥洹。諸行滅故有泥洹名。又苦滅不名更有別法。如經中說。諸比丘若此苦滅余苦不生。更無相續。是處第一寂滅安隱。所謂舍離一切身心貪愛永盡離滅。泥洹是中言此苦滅余苦不生。更有何法名泥洹耶。又亦更無別有盡法。但已生愛滅未生不生。爾時名盡。更有何法說名盡耶。實不可說。複次有是法之異名。五陰法無名為泥洹。是中無有而名為有。此則不可。以盡滅故說名泥洹。猶如衣盡更無別法。若不爾者亦應別有衣盡等法。汝言有滅智者
亦無所妨。如於斷樹等中智生亦無別有斷法。又由諸行故是中智生。謂隨諸行無名為泥洹。如隨無此物知此物空。問曰。今無泥洹耶。答曰。非無泥洹。但無實法。若無泥洹則常處生死永無脫期。如有瓶壞樹斷。但非實有別法。言余諦等皆已通答。所以者何。有苦滅故說有不生不起不作無為法等。悉無所害。無諍智者。隨以何智不與他諍此名無諍。有人言慈心是也。以慈心故不惱眾生。復有人言。空行是也。以此空行不與物諍。又有人言樂泥洹心是。以樂泥洹故無所諍。有人言。在第四禪此不必爾。是阿羅漢以此智修心皆無所諍。愿智者。于諸法中無障礙智名為愿智。問曰。若爾者唯佛世尊獨有此智。答曰。如是。唯佛世尊具足此智。餘人隨力所及得無障礙。邊際智者。隨行者得最上智。以一切禪定勛修增長。若於增損壽命等中得自在力。名邊際智。
六通智品第一百九十七
有六通智。六通者。身通天眼天耳他心智宿命漏盡。身通名行者身出水火。飛騰隱顯摩捫日月。至梵自在及種種變化。如是等業名為身通。問曰。此事云何當成。答曰。行者深修禪定故得。如經中說禪定者力不可思議。有人言。變化心是無記。此事不然。若此行者為利他故種種現變。何故名無記耶。有人言。以欲界心作欲界變化。色
【現代漢語翻譯】 現代漢語譯本：也沒有什麼妨礙。例如在斷樹等事物中產生智慧，也沒有另外的斷滅之法。又因為諸行的緣故，智慧在其中產生。也就是說，隨著諸行的消逝，就有了沒有名字的涅槃（Nirvana）。就像隨著沒有此物，就知道此物是空的一樣。有人問：現在沒有涅槃嗎？回答說：不是沒有涅槃，只是沒有實在的法。如果沒有涅槃，就將永遠處在生死輪迴中，永遠沒有解脫的希望。就像瓶子壞了，樹木斷了，但並非實在存在另外的斷滅之法。至於其他的諦等，都已經一併回答了。為什麼這麼說呢？因為有苦的滅盡，所以說有不生、不起、不作、無為法等，都沒有什麼妨礙。無諍智者（Aranapaccavekkhananana）：隨著用什麼智慧都不與他人爭論，這叫做無諍。有人說，慈心就是無諍，因為有慈心就不會惱害眾生。又有人說，空行就是無諍，因為以此空行不會與事物爭論。又有人說，樂於涅槃的心就是無諍，因為樂於涅槃所以沒有什麼可爭論的。有人說，在第四禪中才能達到無諍，這不一定。阿羅漢（Arahan）用這種智慧修心，都能達到無諍。愿智者（Paccayanana）：對於諸法沒有障礙的智慧，叫做愿智。有人問：如果是這樣，那麼只有佛世尊（Buddha）才有這種智慧嗎？回答說：是的，只有佛世尊才具足這種智慧。其他人隨自己的能力所及，可以得到沒有障礙的智慧。邊際智者（Gotrabhu-nana）：修行者得到最上智慧。通過一切禪定（Jhana）的熏修增長，如果在增長或減少壽命等方面得到自在的力量，就叫做邊際智。 六通智品第一百九十七 有六通智。六通（Chalabhinna）是：身通（Iddhividhi）、天眼（Dibba-cakkhu）、天耳（Dibba-sota）、他心智（Ceto-pariya-nana）、宿命（Pubbe-nivasanussati）、漏盡（Asavakkhaya）。身通是指修行者身體能出水火，飛騰隱顯，摩捫日月，到達梵天（Brahma）自在，以及種種變化。像這樣的業叫做身通。有人問：這件事怎麼能成就呢？回答說：修行者深入修習禪定才能得到。正如經中所說，禪定的力量不可思議。有人說，變化的心是無記（avyākata）。這種說法不對。如果修行者爲了利益他人而種種顯現變化，為什麼說是無記呢？有人說，用欲界（Kama-dhatu）的心作欲界的變化，色
【English Translation】 English version: There is also no obstruction. For example, when wisdom arises in things like broken trees, there is no separate law of cessation. Moreover, wisdom arises therein due to the actions. That is to say, with the cessation of actions, there is Nirvana (Nirvana) without a name. Just as when there is no this thing, one knows that this thing is empty. Someone asks: Is there no Nirvana now? The answer is: It is not that there is no Nirvana, but that there is no real dharma. If there were no Nirvana, one would always be in the cycle of birth and death, with no hope of liberation. Just as when a bottle is broken or a tree is cut down, there is no real separate law of cessation. As for the other truths, etc., they have all been answered together. Why is this so? Because there is the cessation of suffering, it is said that there are the unarisen, unproduced, unmade, and unconditioned dharmas, etc., which are all without harm. The non-contentious wise person (Aranapaccavekkhananana): Whoever does not contend with others with whatever wisdom is called non-contentious. Some say that loving-kindness is non-contentious, because with loving-kindness one does not harm sentient beings. Others say that the practice of emptiness is non-contentious, because with this practice of emptiness one does not contend with things. Still others say that the mind that delights in Nirvana is non-contentious, because delighting in Nirvana there is nothing to contend with. Some say that one can only achieve non-contention in the fourth Jhana (Jhana), but this is not necessarily so. An Arahan (Arahan) cultivates the mind with this wisdom and can achieve non-contention. The wisdom of aspiration (Paccayanana): Wisdom without obstruction in all dharmas is called the wisdom of aspiration. Someone asks: If that is the case, then only the Buddha (Buddha) has this wisdom? The answer is: Yes, only the Buddha possesses this wisdom completely. Others can attain unobstructed wisdom to the extent of their ability. The wisdom of the boundary (Gotrabhu-nana): The practitioner attains the highest wisdom. Through the cultivation and growth of all Jhana, if one obtains the power of freedom in increasing or decreasing lifespan, etc., it is called the wisdom of the boundary. Chapter 197 on the Wisdom of the Six Supernormal Powers There are six kinds of supernormal wisdom. The six supernormal powers (Chalabhinna) are: the power of the body (Iddhividhi), the divine eye (Dibba-cakkhu), the divine ear (Dibba-sota), the knowledge of others' minds (Ceto-pariya-nana), the recollection of past lives (Pubbe-nivasanussati), and the exhaustion of outflows (Asavakkhaya). The power of the body refers to the practitioner's ability to emit water and fire from the body, fly and appear and disappear, touch the sun and moon, reach the Brahma (Brahma) freely, and perform various transformations. Such actions are called the power of the body. Someone asks: How can this be achieved? The answer is: It can be obtained by the practitioner deeply cultivating Jhana. As it is said in the sutras, the power of Jhana is inconceivable. Some say that the mind of transformation is neutral (avyākata). This is not correct. If the practitioner manifests various transformations for the benefit of others, why is it called neutral? Some say that the transformation of the desire realm (Kama-dhatu) is done with the mind of the desire realm, the form
界心作色界變化。此亦不然。眼等亦應如是。可以欲界識見欲界色耶。如是等若色界心作欲界變化有何咎。又人言。初禪神通能至梵世。乃至四禪神通能到色究竟是亦不然。隨根力所及。若利根者以初禪神通能到四禪。鈍根者以二禪神通不能用初禪。如大梵王到禪中間。是中無神通以初禪力能到諸餘梵天。即以初禪不能知梵王住處。又佛以宿命憶念無色。如經中說。若色無色中先所生處佛悉知之。是故不定又人言。天眼是慧性。此事不然。天眼由光明成慧不如是。問曰。經中說。修光明相能成知見。知見即是天眼。答曰。不然。亦說天耳不以慧性名之為耳故非慧也。又天眼緣現在色。意識不爾。有解天眼中說知眾生業報。眼識無有此力。但意識中知用眼識時生故。知從禪定生色名為天眼。問曰。天眼形處大小。答曰。如童子量。又問。盲人云何。答曰。亦齊眼處。又問。天眼為一為二。答曰。是二。又問。隨見所向方耶。答曰。遍見諸方。又問。化人有耶。答曰無。造化者有天耳論亦如是。行者若知他心名他心智。問曰。何故不說知他心數。答曰。以此因緣故無別有心數知他受想等亦名他心智。又人言。此智同性緣。如以有漏。知有漏無漏知無漏。是事不然。此人不說決定因緣。以此因緣知同性緣。有人言。但緣現在
此亦不然。或緣未來如人入無覺定。知從此定起。當覺如是如是事。有人言。此智不知見諦道。是事不然。若知何咎耶。有說辟支佛欲知見諦道中第三心。即見第七心。聲聞欲知第三心。即見第十六心。此不名知見諦道耶。又人言。此智不知上地上人上根。是亦不定。諸天亦知佛心。如佛一時深擯眾僧還念欲取梵王悉知。又於一時心念。為王如法化世。魔王即知而來勸請。又諸天亦知此是羅漢乃至此是行須陀洹。又諸比丘亦知佛心。如佛將泥洹時阿那律次第知佛所入諸禪定。又人言。此智不知無色。是亦不然。佛以宿命能知無色。他心智亦如是。知有何咎耶。問曰。云何知他心。答曰。于緣中知。若心行色名緣色心如是等。問曰。若爾則他心智緣一切法。答曰。如是若不知緣。云何知心。如經中說。我知汝心如是如是即是緣色等知他心。三種。一相知。二報得。三修得。相知者。知以鴦伽咒等故知。報得者。如鬼神等。修得者。謂禪定力得他心智。此六通中說。修得者若憶過去世中諸陰名宿命智。問曰。為憶何陰。答曰。憶自陰他陰及非眾生陰。唯不能憶勝者諸陰。能憶勝者戒等諸法。何以知之。如舍利弗答世尊言。我雖不知去來佛心能知其法。又凈居天知佛心故來白佛言。如是世尊過去諸佛威儀亦爾。問曰。解宿命
【現代漢語翻譯】 現代漢語譯本 此亦不然（不是這樣的）。或者因為未來，比如人進入無覺定（一種禪定狀態）。知道從此定中起來，應當覺知如此如此的事情。有人說，這種智慧不能知見諦道（證悟真理的道路）。這種說法是不對的。如果知道，有什麼過錯呢？ 有人說，辟支佛（Pratyekabuddha，緣覺）想要知道見諦道中的第三個心念，就能見到第七個心念。聲聞（Śrāvaka，阿羅漢）想要知道第三個心念，就能見到第十六個心念。這難道不叫做知見諦道嗎？ 又有人說，這種智慧不能知道上地上的人和上根之人。這也是不一定的。諸天（Devas，天神）也能知道佛的心。比如佛有一次深深地擯棄眾僧，還念著要迎取梵王（Brahmā，色界天主），梵王完全知道。 又在一次，佛心中想著要為國王如法地教化世人，魔王（Māra，欲界天主）立刻知道，前來勸請。而且諸天也能知道這是羅漢（Arhat，阿羅漢），乃至這是在修行的須陀洹（Srotaāpanna，入流果）。 還有，諸比丘（Bhiksu，比丘）也能知道佛的心。比如佛將要涅槃（Nirvana，寂滅）時，阿那律（Aniruddha，佛陀弟子）依次知道佛所進入的各種禪定。 又有人說，這種智慧不能知道無色界（Arūpadhātu，佛教三界之一）。這也是不對的。佛以宿命智（Pūrva-nivāsānusmṛti-jñāna，宿命通）能知道無色界。他心智（Para-citta-jñāna，他心通）也是這樣，知道有什麼過錯呢？ 問：如何知道他人的心？答：在因緣中知道。如果心行於色，名為緣色心，像這樣等等。 問：如果這樣，那麼他心智就能緣一切法了？答：是的。如果不知道緣，怎麼能知道心呢？如經中所說：『我知道你的心是如此如此』，就是緣色等知道他心。 他心智有三種：一是相知，二是報得，三是修得。相知，是通過鴦伽咒（Anga mantra，一種咒語）等知道。報得，比如鬼神等。修得，是通過禪定力得到他心智。這在六通（Sadabhijna，六種神通）中說。修得者如果憶起過去世中的諸陰，名為宿命智。 問：憶起什麼陰（Skandha，五蘊）？答：憶起自己的陰、他人的陰以及非眾生的陰。唯獨不能憶起勝者的諸陰。能憶起勝者的戒等諸法。憑什麼知道呢？如舍利弗（Śāriputra，佛陀弟子）回答世尊（Śākyamuni，釋迦牟尼佛）說：『我雖然不知道過去未來佛的心，但能知道他們的法。』 而且凈居天（Śuddhāvāsa，色界天）因為知道佛的心，所以來告訴佛說：『世尊，過去諸佛的威儀也是這樣。』 問：解釋宿命智（Pūrva-nivāsānusmṛti-jñāna，宿命通）
【English Translation】 English version This is also not the case. Or it may be due to the future, like a person entering a state of non-perception (a state of meditative absorption). Knowing that upon arising from this state, one should be aware of such and such things. Someone might say that this wisdom cannot know the path of seeing the truth (the path to enlightenment). This is not correct. If one knows, what is the fault? Someone might say that a Pratyekabuddha (Solitary Buddha) wishing to know the third thought in the path of seeing the truth can see the seventh thought. A Śrāvaka (Arhat) wishing to know the third thought can see the sixteenth thought. Is this not called knowing the path of seeing the truth? Furthermore, someone might say that this wisdom cannot know those in higher realms or those of superior faculties. This is also not certain. The Devas (gods) can also know the mind of the Buddha. For example, when the Buddha once deeply banished the Sangha (monastic community) and was still thinking of welcoming Brahmā (the lord of the Brahma realm), Brahma knew it completely. Also, on one occasion, when the Buddha was thinking of teaching the world righteously for the sake of the king, Māra (the lord of the desire realm) immediately knew and came to urge him. Moreover, the Devas can also know that this is an Arhat, or even that this is a Srotaāpanna (stream-enterer) who is practicing. Furthermore, the Bhiksus (monks) can also know the mind of the Buddha. For example, when the Buddha was about to enter Nirvana (final liberation), Aniruddha (one of the Buddha's disciples) knew in sequence the various meditative states the Buddha was entering. Someone might also say that this wisdom cannot know the Formless Realm (Arūpadhātu, one of the three realms in Buddhism). This is also not correct. The Buddha, with his knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna, the power of remembering past lives), can know the Formless Realm. The knowledge of others' minds (Para-citta-jñāna, telepathy) is also like this, what fault is there in knowing? Question: How does one know the minds of others? Answer: One knows through conditions. If the mind acts on form, it is called a mind conditioned by form, and so on. Question: If that is so, then the knowledge of others' minds can be conditioned by all dharmas (phenomena)? Answer: Yes. If one does not know the conditions, how can one know the mind? As it is said in the sutras: 'I know your mind is such and such,' which means knowing others' minds through conditions such as form. There are three types of knowledge of others' minds: first, knowledge through mantras; second, knowledge obtained through retribution; and third, knowledge obtained through cultivation. Knowledge through mantras is obtained through Anga mantras (a type of mantra). Knowledge obtained through retribution is like that of ghosts and spirits. Knowledge obtained through cultivation is obtained through the power of meditative concentration. This is mentioned in the six supernormal powers (Sadabhijna, six kinds of supernormal powers). If a cultivator remembers the skandhas (Skandha, five aggregates) of past lives, it is called the knowledge of past lives. Question: Which skandhas are remembered? Answer: One remembers one's own skandhas, the skandhas of others, and the skandhas of non-sentient beings. One cannot remember the skandhas of those who are superior. One can remember the precepts and other dharmas of those who are superior. How do we know this? As Śāriputra (one of the Buddha's disciples) replied to Śākyamuni (the Buddha): 'Although I do not know the minds of the Buddhas of the past and future, I can know their Dharma.' Moreover, the Śuddhāvāsa (Pure Abode) gods, because they know the mind of the Buddha, came and told the Buddha: 'World Honored One, the conduct of the Buddhas of the past was also like this.' Question: Explain the knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna, the power of remembering past lives).
中何故說共相共性。答曰。憶念明瞭故如是說相名字。如某人等。又以識事故名為相性名種族。如言此是汝家此是汝性。相性合說。故知見明瞭。問曰。何故為明瞭憶。答曰。過去法盡滅無相而能得知。此為奇特。有人以思量相知。不能明瞭。謂佛弟子亦復如是。是故性相合說。有人用宿命智。或以有道思慧知過去世。如行緣識。此二種中思慧為勝。所以者何。是人雖知八萬大劫。無此思慧故生邪見。謂從此來名為生死。過此更無有道思慧。終無此心。有人言。此智次第憶念過去是事不然。若唸唸次第憶。一劫中事尚難知盡。況無量劫。問曰。經中何故說。我於九十一劫已來。未見佈施損而無報。答曰。佛於此中以七佛為證。亦有長壽凈居與佛同見。又佛得真智故功德清凈。若人供養得二世福。故齊此說。有人言此智不知上地。是事不然。上身通等中已答。問曰。若是憶性何故名智。答曰。憶隨相生。過去無相而能憶念。當知勝慧名之為憶。憶宿命有三種。一用宿命智。二報得。三生便自憶宿命智。名修得報得者如鬼神等。生便自憶謂人道中。問曰。以何業故生便自憶。答曰。以不惱眾生此業能得。所以者何。死時生時苦切逼故忘失憶念。此中難得不失故須善業。又人言。此憶過去極至七世。是事不定。有人世世深修
【現代漢語翻譯】 現代漢語譯本 問：為什麼說共相（共同的表象）和共性（共同的性質）？ 答：因為憶念和明瞭，所以這樣說表象和名字，例如某人等。又因為認識事物的緣故，稱為表象和性質，名稱和種族。例如說『這是你家』，『這是你的本性』。表象和性質合在一起說，所以知見就明瞭。 問：為什麼要明瞭憶念？ 答：因為過去的法已經滅盡，沒有表象卻能夠得知，這是奇特之處。有人通過思量表象來知曉，但不能明瞭。佛的弟子也是這樣。所以表象和性質合在一起說。有人用宿命智，或者用有道的思慧來知曉過去世，例如行緣識。這兩種中，思慧更為殊勝。為什麼呢？因為即使知道八萬大劫的事情，沒有這種思慧就會產生邪見，認為從這裡開始才叫做生死，超過這個就沒有了。有道的思慧最終不會有這種想法。 有人說，這種智慧是次第憶念過去的事情，這是不對的。如果唸唸次第憶念，一劫中的事情尚且難以知盡，何況無量劫。 問：經中為什麼說：『我於九十一劫以來，未見佈施有損失而沒有回報的』？ 答：佛在這裡用過去七佛作為證明，也有長壽的凈居天與佛一同見到。而且佛得到真智，所以功德清凈。如果有人供養，得到兩世的福報，所以齊此而說。 有人說這種智慧不知道上地（更高的境界），這是不對的。在上身通等中已經回答過了。 問：如果是憶性，為什麼叫做智？ 答：憶隨表象而生，過去沒有表象卻能夠憶念，應當知道殊勝的智慧叫做憶念。 憶宿命有三種：一是通過宿命智，二是報得，三是生來就能自己憶念宿命。宿命智是修得的，報得的例如鬼神等，生來就能自己憶念的是人道中。 問：因為什麼業的緣故，生來就能自己憶念？ 答：因為不惱害眾生，這種業能夠得到。為什麼呢？因為死時生時苦痛逼迫的緣故，忘失憶念。這其中難以不忘失，所以需要善業。 又有人說，這種憶念過去最多到七世，這是不一定的。有人世世都深入修行。
【English Translation】 English version Question: Why are 'common characteristics' (共相 gòngxiàng) and 'common nature' (共性 gòngxìng) mentioned together? Answer: Because of recollection and clarity, the terms 'characteristics' and 'names' are used in this way, such as 'so-and-so'. Furthermore, because of the recognition of things, they are called 'characteristics' and 'nature', 'name' and 'lineage'. For example, saying 'This is your home' or 'This is your nature'. When 'characteristics' and 'nature' are spoken of together, knowledge and understanding become clear. Question: Why is it necessary to clearly recollect? Answer: Because past dharmas have already ceased and, although there are no characteristics, they can still be known. This is the remarkable thing. Some people know through contemplating characteristics, but they cannot be clear. Disciples of the Buddha are also like this. Therefore, 'characteristics' and 'nature' are spoken of together. Some people use the 'wisdom of past lives' (宿命智 Sùmìngzhì), or 'wise contemplation of the path' (有道思慧 Yǒudào sī huì) to know past lives, such as 'conditioned arising of consciousness' (行緣識 Xíng yuán shí). Among these two, 'wise contemplation' is more excellent. Why? Because even if one knows about eighty thousand great kalpas, without this 'wise contemplation', one will generate wrong views, thinking that this is where 'birth and death' (生死 Shēngsǐ) begins, and there is nothing beyond this. 'Wise contemplation of the path' will ultimately not have this thought. Some people say that this wisdom is the sequential recollection of past events, but this is not correct. If one recollects sequentially, it would be difficult to know everything that happened in one kalpa, let alone countless kalpas. Question: Why does the sutra say: 'Since ninety-one kalpas ago, I have never seen giving (佈施 bùshī) result in loss without reward'? Answer: The Buddha uses the 'seven past Buddhas' (七佛 Qī Fó) as proof in this case. There are also long-lived 'Pure Abode' (凈居 Jìngjū) beings who saw the same thing as the Buddha. Moreover, the Buddha attained true wisdom, so his merit is pure. If someone makes offerings, they will receive blessings in two lifetimes, so it is said up to this point. Some people say that this wisdom does not know about the 'upper realms' (上地 shàngdì). This is not correct. It has already been answered in the context of 'higher bodies and supernormal powers' (上身通 shàng shēn tōng). Question: If it is the nature of recollection, why is it called wisdom? Answer: Recollection arises with characteristics. Although there are no characteristics in the past, one can still recollect. It should be known that superior wisdom is called recollection. There are three types of recollecting past lives: first, through the 'wisdom of past lives' (宿命智 Sùmìngzhì); second, obtained as a result of past actions; and third, being able to recollect past lives from birth. The 'wisdom of past lives' is acquired through cultivation. Those obtained as a result of past actions are like ghosts and spirits. Those who can recollect from birth are in the human realm. Question: Due to what karma can one recollect from birth? Answer: Because of not harming sentient beings, this karma can be obtained. Why? Because the suffering at the time of death and birth causes one to forget recollection. It is difficult not to forget in this situation, so good karma is needed. Furthermore, some people say that this recollection of the past only goes back seven lifetimes at most, but this is not certain. Some people cultivate deeply in every lifetime.
不惱法。故能憶念久遠。證漏盡智通者金剛三昧是也。金剛三昧是漏盡。無礙道漏盡智名無學智。以金剛三昧滅盡諸漏。名證漏盡智通。問曰。余神通亦應說以何法證。答曰。先已說深修禪定證神足通。又隨所用證及所證事皆名神通。有人言。一切聖道皆是漏盡方便。如經中說。若佛出世若人聞法出家。奉戒除舍五蓋修定見諦。此等皆名漏盡方便。又人言。施等善法亦名漏盡因緣。如經中說。行者佈施助成漏盡空無我智。是名真證漏盡智通。此法別名金剛三昧。能破諸相故曰金剛。諸外道人但名五通。皆以不得此真智故。問曰。以無我智應破我見。云何以此斷貪恚等。答曰。無我智慧滅諸相。以無相故諸煩惱滅。問曰。以初無我智慧壞諸相。第二智等更何所用。答曰。諸相雖滅還生。是故須第二等。問曰。若滅已還生相則無邊。然則無阿羅漢道。答曰。有邊如今現見乳滅還生。有時乳滅。酪生是則為邊相亦如是又如燒鐵黑相滅還更生至赤相生。爾時名邊。迦羅邏等諸喻亦如是。隨於何時諸相滅盡更無相生。爾時名得阿羅漢道。問曰。阿羅漢都無諸相耶。答曰。若在不定心中爾時亦有色等諸相。但不生過。若人眼見色以邪心邪分別。爾時相能生過。問曰。何者是。空無我智。答曰。若行者於五陰中不見假名眾生。以法空
【現代漢語翻譯】 現代漢語譯本： 不惱法（不使心煩惱的修行方法），因此能夠憶念久遠的事情。證得漏盡智通（斷絕所有煩惱，獲得智慧神通）的就是金剛三昧（一種堅固不壞的禪定）。金剛三昧就是漏盡的境界。無礙道（修行道路上沒有任何阻礙）的漏盡智稱為無學智（不再需要學習的智慧）。通過金剛三昧滅盡所有煩惱，稱為證得漏盡智通。 問：其他的神通也應該說明用什麼方法證得。 答：之前已經說過，通過深入修習禪定可以證得神足通（能夠隨意來去的神通）。而且，隨著所使用的修行方法，以及所證得的事情，都可以稱為神通。有人說，一切聖道（通往解脫的道路）都是漏盡的方便法門。如經中所說，如果佛陀出世，有人聽聞佛法而出家，奉行戒律，去除五蓋（貪慾、嗔恚、睡眠、掉舉、疑），修習禪定，見到真諦，這些都可以稱為漏盡的方便。 又有人說，佈施等善法也是漏盡的因緣。如經中所說，修行者佈施，有助於成就漏盡的空無我智（認識到一切事物皆空，沒有自我的智慧），這才是真正證得漏盡智通。這種方法的別名是金剛三昧，能夠破除一切表相，所以稱為金剛。那些外道之人只能達到五通（天眼通、天耳通、他心通、宿命通、神足通），都是因為沒有得到這種真正的智慧。 問：用無我智（認識到沒有自我的智慧）應該破除我見（認為有自我的錯誤觀念），為什麼用它來斷除貪慾、嗔恚等煩惱？ 答：無我智慧夠滅除一切表相，因為沒有表相，所以各種煩惱也就滅除了。 問：如果最初的無我智慧夠破壞一切表相，那麼第二種智慧等還有什麼用？ 答：各種表相雖然滅除了，還會再生起，所以需要第二種智慧等。 問：如果滅除后還會再生起表相，那麼表相就沒有邊際了，這樣就沒有阿羅漢道（達到解脫的道路）了。 答：有邊際的，就像現在看到牛奶滅了還會再生起，有時牛奶滅了，酪（奶酪）就產生了，這就是邊際。表相也是這樣，又像燒鐵，黑色的表相滅了還會再生起，直到紅色的表相產生，那時就稱為邊際。迦羅邏（受胎后最初七天的狀態）等各種比喻也是這樣。無論在什麼時候，各種表相都滅盡了，不再有表相產生，那時就稱為證得阿羅漢道。 問：阿羅漢（斷絕所有煩惱，達到解脫的聖人）完全沒有各種表相嗎？ 答：如果在不定心中，那時也會有色等各種表相，但是不會產生過失。如果人眼看到顏色，用邪惡的心和錯誤的分別，那時表相就會產生過失。 問：什麼是空無我智？ 答：如果修行者在五陰（色、受、想、行、識）中，看不到假名眾生（由五陰和合而成的虛假存在），而是認識到法空（一切事物皆空）。
【English Translation】 English version: 'Not vexing the Dharma' (a practice of not letting the mind be troubled), therefore, one can remember things from a long time ago. The Vajra Samadhi (an indestructible state of meditation) is what proves the extinction of outflows and attainment of wisdom and spiritual powers (severing all afflictions and gaining wisdom and supernatural abilities). Vajra Samadhi is the state of extinction of outflows. The wisdom of extinction of outflows on the unobstructed path (a path without any obstacles) is called the wisdom of no more learning (wisdom that requires no further learning). By extinguishing all outflows through Vajra Samadhi, it is called proving the extinction of outflows and attainment of wisdom and spiritual powers. Question: Other spiritual powers should also be explained as to what methods are used to attain them. Answer: It has already been said that by deeply cultivating meditation, one can attain the spiritual power of magical abilities (the ability to come and go at will). Moreover, depending on the practice used and what is attained, it can all be called spiritual powers. Some say that all noble paths (paths to liberation) are expedient means for the extinction of outflows. As it is said in the scriptures, if a Buddha appears in the world, and someone hears the Dharma and leaves home, upholds the precepts, removes the five coverings (greed, hatred, sleepiness, restlessness, doubt), cultivates meditation, and sees the truth, all of these can be called expedient means for the extinction of outflows. Others say that good deeds such as giving are also causes and conditions for the extinction of outflows. As it is said in the scriptures, a practitioner giving alms helps to achieve the wisdom of emptiness and no-self (wisdom that recognizes that all things are empty and without self), which is the true proof of the extinction of outflows and attainment of wisdom and spiritual powers. Another name for this method is Vajra Samadhi, which can destroy all appearances, hence it is called Vajra. Those non-Buddhist practitioners can only achieve the five spiritual powers (divine eye, divine ear, knowing others' minds, knowing past lives, magical abilities), all because they have not attained this true wisdom. Question: With the wisdom of no-self (wisdom that recognizes that there is no self), one should break the view of self (the mistaken notion that there is a self), why use it to cut off greed, hatred, and other afflictions? Answer: The wisdom of no-self can extinguish all appearances, and because there are no appearances, all kinds of afflictions are extinguished. Question: If the initial wisdom of no-self can destroy all appearances, then what is the use of the second wisdom, etc.? Answer: Although various appearances are extinguished, they will still arise again, so the second wisdom, etc., are needed. Question: If appearances arise again after being extinguished, then appearances are limitless, and then there is no Arhat path (the path to achieving liberation). Answer: There is a limit, just as we now see that milk disappears and then arises again, and sometimes the milk disappears and cheese is produced, this is the limit. Appearances are also like this, and like burning iron, the black appearance disappears and then arises again, until the red appearance arises, then it is called the limit. The various metaphors such as Kalala (the state of the first seven days after conception) are also like this. Whenever all appearances are extinguished and no more appearances arise, then it is called attaining the Arhat path. Question: Does an Arhat (a saint who has severed all afflictions and attained liberation) have no appearances at all? Answer: If in an unfixed mind, then there will also be various appearances such as form, but they will not cause faults. If a person sees a color with an evil mind and wrong discrimination, then the appearance will cause faults. Question: What is the wisdom of emptiness and no-self? Answer: If a practitioner does not see a falsely named being (a false existence composed of the five aggregates) in the five aggregates (form, feeling, thought, volition, consciousness), but recognizes that the Dharma is empty (all things are empty).
故見色體滅乃至識滅。是名空無我智。問曰。假令諸法常在。愛等煩惱亦可除盡。如說萬物常在而精進者能除貪愛。何須滅相。答曰。經中說。所有生相皆知滅相。于諸法中得法眼凈。若以滅斷名畢竟斷。有行者離諸色慾遮滅貪恚。佛為此故說如是偈。又說諸行性空如幻。凡夫無智謂之實有。學人了知虛誑如幻。阿羅漢亦不見幻。故知隨以何慧證諸法滅。是名證漏盡智通。
忍智品第一百九十八
問曰。經中說。若行者有七方便三種觀義。於此法中速得漏盡。是何智耶。答曰。七方便名聞慧思慧。所以者何。心未定者作如是觀。謂此是色色集色滅。及色滅道色味過出。問曰。若是聞思慧者。何故言速得漏盡。答曰雖是聞慧思慧。如是分別五陰。能破我心。故說速得漏盡。三種觀智。謂觀有為法無常苦無我。若以陰界入門觀有為法則無義利。問曰。若爾者前過中已說無常苦。出中已說無我。何故復說此三種觀耶。答曰。習學三種。先聞思慧然後修慧。先於聞思慧中說七種。后修慧中說三種。所以者何。若無常苦壞相名壞無常。非行無常。雖說除欲染不說云何除。后乃說三種觀義。問曰。何謂八忍。答曰。若智慧破假名是名為忍。是忍在暖頂忍世間第一法中。問曰。行者亦于佛法僧及戒等中忍。何故但說八耶
【現代漢語翻譯】 現代漢語譯本 因此，見到色（Rupa, 物質現象）的生滅，乃至識（Vijnana, 意識）的生滅，這被稱為空無我智（Sunyata-Anatta-jnana, 證悟空性無我的智慧）。 有人問：如果諸法是常住不變的，那麼愛（Tanha, 渴愛）等煩惱也可以被徹底消除。正如經中所說，萬物常住，但精進修行的人能夠消除貪愛，又何必執著于諸法的生滅相呢？ 回答說：經中說，所有生起的現象，都要知道其滅去的現象，這樣才能在諸法中獲得法眼凈（Dharma-caksu-visuddhi, 法眼清凈）。如果以斷滅來理解畢竟斷（atyanta-uccheda, 徹底斷滅），那麼修行者就能遠離各種障礙，滅除貪慾和嗔恚。佛陀因此說了這樣的偈頌。又說諸行的本性是空（Sunyata, 空性）如幻（Maya, 幻象），凡夫沒有智慧，認為它是真實存在的。而修行人知道它是虛假的，如幻象一般。阿羅漢（Arhat, 阿羅漢）甚至連幻象也見不到。所以要知道，無論用什麼智慧來證悟諸法的生滅，這都叫做證得漏盡智通（Asrava-ksaya-jnana-abijna, 漏盡神通）。 忍智品第一百九十八 有人問：經中說，如果修行者有七方便（sapta upaya, 七種方便）和三種觀義（tri lakshana, 三種觀法），就能在此法中迅速獲得漏盡（Asrava-ksaya, 漏盡）。這是什麼智慧呢？ 回答說：七方便指的是聞慧（Suta-maya-prajna, 聽聞正法所生之智慧）和思慧（Cinta-maya-prajna, 思維法義所生之智慧）。為什麼這麼說呢？因為心未定的人，會這樣觀察：這是色（Rupa, 物質現象）的生起，這是色的滅去，以及色滅之道，色的滋味、過患和出離。 有人問：如果是聞慧和思慧，為什麼說能迅速獲得漏盡呢？ 回答說：雖然是聞慧和思慧，但這樣分別五陰（Panca-skandha, 五蘊），能夠破除我執（Atma-graha, 我執），所以說能迅速獲得漏盡。三種觀智指的是觀察有為法（Samskrta-dharma, 有為法）的無常（Anitya, 無常）、苦（Duhkha, 苦）、無我（Anatta, 無我）。如果以陰界入（Ayatana, 處）門來觀察有為法，就沒有意義了。 有人問：如果是這樣，那麼在前面的過患中已經說了無常和苦，在出離中已經說了無我，為什麼還要再說這三種觀呢？ 回答說：這是爲了學習這三種觀，先通過聞思慧，然後通過修慧（Bhavana-maya-prajna, 修習禪定所生之智慧）。先在聞思慧中說七種方便，然後在修慧中說三種觀。為什麼這麼說呢？因為無常和苦的壞滅相，指的是壞滅的無常，而不是修行的無常。雖然說了去除欲染，但沒有說如何去除。後來才說了三種觀義。 有人問：什麼是八忍（asta-ksanti, 八忍）？ 回答說：如果智慧破除假名（prajna-prapanca, 戲論），這就被稱為忍。這種忍存在於暖位（usmagata, 暖位）、頂位（murdhan, 頂位）、忍位（ksanti, 忍位）、世間第一法位（laukikagradharma, 世第一法）中。 有人問：修行者也會對佛（Buddha, 佛陀）、法（Dharma, 佛法）、僧（Sangha, 僧伽）以及戒（Sila, 戒律）等生起忍，為什麼只說八忍呢？
【English Translation】 English version Therefore, seeing the cessation of Rupa (form), and even the cessation of Vijnana (consciousness), this is called Sunyata-Anatta-jnana (wisdom of emptiness and no-self). Someone asks: Suppose all dharmas are permanent, then afflictions such as Tanha (craving) can also be completely eliminated. As it is said that all things are permanent, but those who practice diligently can eliminate greed and love, why cling to the appearance of the arising and ceasing of dharmas? The answer is: The sutra says that for all arising phenomena, one must know their ceasing phenomena, so that one can obtain Dharma-caksu-visuddhi (purity of the Dharma eye) in all dharmas. If one understands ultimate cessation (atyanta-uccheda) as annihilation, then the practitioner can stay away from all obstacles and eliminate greed and hatred. Therefore, the Buddha spoke this verse. It is also said that the nature of all activities is Sunyata (emptiness) like Maya (illusion). Ordinary people without wisdom think it is real. But practitioners know it is false, like an illusion. Arhats (worthy ones) do not even see illusions. So know that no matter what wisdom is used to realize the cessation of all dharmas, this is called attaining Asrava-ksaya-jnana-abijna (the wisdom of the exhaustion of outflows). Chapter One Hundred and Ninety-Eighth: Endurance and Wisdom Someone asks: The sutra says that if a practitioner has sapta upaya (seven expedients) and tri lakshana (three characteristics), he can quickly attain Asrava-ksaya (exhaustion of outflows) in this Dharma. What wisdom is this? The answer is: The seven expedients refer to Suta-maya-prajna (wisdom arising from hearing the Dharma) and Cinta-maya-prajna (wisdom arising from thinking about the Dharma). Why is that? Because those whose minds are not settled will observe like this: this is the arising of Rupa (form), this is the cessation of form, as well as the path to the cessation of form, the taste, fault, and escape of form. Someone asks: If it is Suta-maya-prajna and Cinta-maya-prajna, why is it said that one can quickly attain the exhaustion of outflows? The answer is: Although it is Suta-maya-prajna and Cinta-maya-prajna, distinguishing the Panca-skandha (five aggregates) in this way can break Atma-graha (attachment to self), so it is said that one can quickly attain the exhaustion of outflows. The three wisdoms of observation refer to observing the Anitya (impermanence), Duhkha (suffering), and Anatta (no-self) of Samskrta-dharma (conditioned dharmas). If one observes conditioned dharmas through the Ayatanas (sense bases), it is meaningless. Someone asks: If that is the case, then impermanence and suffering have already been mentioned in the previous faults, and no-self has already been mentioned in the escape, why mention these three observations again? The answer is: This is to learn these three observations, first through Suta-maya-prajna and Cinta-maya-prajna, and then through Bhavana-maya-prajna (wisdom arising from meditation). First, seven expedients are mentioned in Suta-maya-prajna and Cinta-maya-prajna, and then three observations are mentioned in Bhavana-maya-prajna. Why is that? Because the destructive aspects of impermanence and suffering refer to the impermanence of destruction, not the impermanence of practice. Although it is said to remove desire, it is not said how to remove it. Only later are the three observations mentioned. Someone asks: What are asta-ksanti (eight acceptances)? The answer is: If prajna-prapanca (wisdom) can break through false names, this is called acceptance. This acceptance exists in usmagata (warmth stage), murdhan (peak stage), ksanti (acceptance stage), and laukikagradharma (the highest mundane dharma). Someone asks: Practitioners also generate acceptance towards the Buddha (the awakened one), the Dharma (teachings), the Sangha (community), and Sila (precepts), why only mention eight acceptances?
。答曰。以勝故說。勝名近道。此慧為智。故名為忍。如為苦法智名苦法忍。如是等。所以者何。先用順道思慧。后得現智。如牧像人先觀象跡。以比智知在此中。后則現見。行者亦爾。先以忍比知思量泥洹。然後以智現見。故經中說。知者見者能得漏盡。
九智品第一百九十九
問曰。有論師言。阿羅漢證盡智時得世俗九智。謂欲界系善無記。乃至非想非非想處善無記。是事云何。答曰。非一切阿羅漢盡得諸禪定。云何當得九智。問曰。一切阿羅漢皆得禪定。但非一切皆能現入。答曰。若不能現入。云何名得。如人言知書而不識一字。是事亦爾。問曰。若人離欲而未能現入初禪。是人命終不生彼耶。答曰。經中說先此間入后當生彼。今云何此間不入而能生彼。問曰。若離欲時過去未來諸禪皆本得。得以此報生。答曰。未來業無作無起不應得報。過去諸禪曾於心生。若與果報則無所害。又不應得未來諸業。若可得者。一切未來皆應可得。以何障故有得不得。問曰。若未來法不可得者。學人不應八分成就。無學不應十分成就。所以者何。若依第二禪等入正法位。是人未來得正思惟。又若行者盡智現前。爾時未來得世正見。又人依無色定得羅漢果。是人未來得正思惟正語正業正命。又若人依第三禪等得聖道得
【現代漢語翻譯】 現代漢語譯本：回答說：『因為殊勝的緣故這樣說。殊勝是指接近於道的智慧。這種智慧就是智，所以稱為忍。例如，對於苦法智就稱為苦法忍，像這樣等等。』為什麼呢？因為先用順於道的思慧，然後才能獲得現智。就像馴像人先觀察象的足跡，用比量智知道象就在這裡面，然後才能親眼看見。修行人也是這樣，先用忍對比量思量涅槃（Nirvana，寂滅），然後用智親眼見到。所以經中說，『知者、見者才能得到漏盡（Asrava-ksaya，斷絕煩惱）。』
九智品第一百九十九
問：『有論師說，阿羅漢（Arhat，斷絕輪迴的聖者）證得盡智（Ksaya-jnana，知已斷盡煩惱的智慧）時，得到世俗的九種智慧，也就是欲界（Kama-dhatu，眾生輪迴的慾望世界）的善和無記（Avyakrta，非善非惡）的智慧，乃至非想非非想處（Naivasamjnanasamjnatayatana，佛教禪定中的最高境界）的善和無記的智慧。』這件事是怎樣的？答：『不是所有的阿羅漢都能完全獲得各種禪定（Dhyana，冥想狀態），怎麼能得到九種智慧呢？』問：『所有的阿羅漢都得到禪定，只是不是所有的人都能實際進入禪定狀態。』答：『如果不能實際進入禪定狀態，怎麼能說是得到呢？就像有人說知道書，卻不認識一個字，也是這樣。』問：『如果有人斷除了慾望，但還不能實際進入初禪（Prathama-dhyana，色界的第一禪定），這個人死後不會生到那裡去嗎？』答：『經中說，先在此間進入禪定，然後才能生到那裡。現在怎麼能說在此間沒有進入禪定，卻能生到那裡去呢？』問：『如果斷除慾望時，過去和未來的各種禪定都本來就得到了，可以用這些作為報應而生到那裡去嗎？』答：『未來的業沒有造作，沒有生起，不應該得到報應。過去的各種禪定曾經在心中生起，如果用來產生果報，就沒有什麼妨礙。』又不應該得到未來的各種業，如果可以得到，那麼一切未來都應該可以得到，因為什麼障礙而有得到和得不到的區別呢？問：『如果未來的法不可以得到，那麼學人（Saiksa，還在學習的修行者）不應該有八支成就，無學（Asaiksa，已經完成學習的修行者）不應該有十分成就。』為什麼呢？如果依靠第二禪（Dvitiya-dhyana，色界的第二禪定）等進入正法位，這個人未來會得到正思惟（Samyak-samkalpa，八正道之一）。又如果修行者盡智現前，那時未來會得到世間正見（Samyak-drsti，八正道之一）。又有人依靠無色定（Arupa-samapatti，超越物質世界的禪定）得到阿羅漢果（Arhat-phala，阿羅漢的果位），這個人未來會得到正思惟、正語（Samyak-vac，八正道之一）、正業（Samyak-karmanta，八正道之一）、正命（Samyag-ajiva，八正道之一）。又如果有人依靠第三禪（Tritiya-dhyana，色界的第三禪定）等得到聖道，得到
【English Translation】 English version: He replied, 'It is said because of superiority. Superiority means being close to the path. This wisdom is knowledge, therefore it is called forbearance. For example, the knowledge of the Dharma of suffering is called the forbearance of the Dharma of suffering, and so on.' Why is that? Because one first uses the thought-wisdom that accords with the path, and then obtains manifest knowledge. It is like a mahout who first observes the elephant's tracks, and uses comparative knowledge to know that the elephant is in this place, and then actually sees it. The practitioner is also like this, first using forbearance to comparatively contemplate Nirvana (Nirvana, extinction), and then using knowledge to manifestly see it. Therefore, it is said in the sutras, 'Those who know and see can attain the exhaustion of outflows (Asrava-ksaya, the extinction of defilements).'
Chapter One Hundred and Ninety-Nine on the Nine Knowledges
Question: 'Some theorists say that when an Arhat (Arhat, a liberated being) attains the knowledge of exhaustion (Ksaya-jnana, the wisdom of knowing that defilements have been exhausted), they obtain the nine mundane knowledges, namely the wholesome and neutral (Avyakrta, neither good nor bad) knowledges associated with the desire realm (Kama-dhatu, the realm of desire), up to the wholesome and neutral knowledges of the realm of neither perception nor non-perception (Naivasamjnanasamjnatayatana, the highest state of meditative absorption in Buddhism).' How is this so? Answer: 'Not all Arhats fully attain all the meditative absorptions (Dhyana, meditative states), so how can they obtain the nine knowledges?' Question: 'All Arhats attain meditative absorptions, but not all are able to actually enter them.' Answer: 'If they are not able to actually enter them, how can they be said to have attained them? It is like someone who says they know a book but does not recognize a single word, it is the same.' Question: 'If someone has abandoned desire but is not yet able to actually enter the first dhyana (Prathama-dhyana, the first meditative state in the form realm), will that person not be born there after death?' Answer: 'The sutras say that one first enters the dhyana here, and then will be born there. How can one be born there without entering it here?' Question: 'If, when abandoning desire, all past and future dhyanas are originally attained, can these be used as retribution to be born there?' Answer: 'Future karma has not been created, has not arisen, and should not receive retribution. Past dhyanas have arisen in the mind, and if they are used to produce a result, there is no harm.' Furthermore, one should not obtain future karmas. If they can be obtained, then all future things should be obtainable. What obstacle is there that causes some to be obtained and others not?' Question: 'If future dharmas cannot be obtained, then a learner (Saiksa, a trainee) should not have eightfold accomplishment, and a non-learner (Asaiksa, one who has completed training) should not have tenfold accomplishment.' Why is that? If one relies on the second dhyana (Dvitiya-dhyana, the second meditative state in the form realm) and enters the position of the true Dharma, that person will obtain right thought (Samyak-samkalpa, one of the eightfold path) in the future. Also, if a practitioner's knowledge of exhaustion manifests, then they will obtain mundane right view (Samyak-drsti, one of the eightfold path) in the future. Also, if someone relies on the formless attainments (Arupa-samapatti, formless meditative states) to attain the fruit of Arhatship (Arhat-phala, the fruit of Arhatship), that person will obtain right thought, right speech (Samyak-vac, one of the eightfold path), right action (Samyak-karmanta, one of the eightfold path), and right livelihood (Samyag-ajiva, one of the eightfold path) in the future. Also, if someone relies on the third dhyana (Tritiya-dhyana, the third meditative state in the form realm) and attains the holy path, attains
未來喜。如是等法則應皆無故。知有未來法。又若無未來修者。云何當得諸果諸禪定等。行者若在道比智中。悉得初果所攝諸智諸定。若不爾果等應數數得。所以者何。諸果皆應現前時得。是事不可。故知應有未來中修。答曰。汝說無諸分者。此無所妨。所以者何。我說戒等諸分以次第得非一時得。故非難也。汝言諸得得其種類。行者得苦智時余苦智種皆名為得。如得人種故名得人相。亦不名于唸唸中漸得人相。是事亦爾。問曰。行者所有苦等諸智次第得者。皆已舍離。更一時得須陀洹果所攝諸智。答曰。無漏諸智。得則不失。問曰。若先得不失。則得行無別。所以者何。得果者即是行者。有此等過。答曰。若無差別有何咎耶。如成就果者亦名行者。此亦如是。又是人更得勝法故有差別。是故無過。如受五戒者更得出家律儀亦不失本戒。又得果者。不以見道故有差別。如人雖知初事更以勝事故有差別。此事亦爾。故知無未來得。又行者住空無我智。爾時云何得世間法。故知得盡智時不得世智。問曰此諸世智共盡智。得與阿羅漢作入出定心。答曰。阿羅漢心相續生。唸唸皆凈。若更得九智眼等皆應更得。若不爾不應但得九智。又說。未來修者。皆無因緣。所以者何。此等說見諦道中。但修相似智。思惟道中亦修相似及不
【現代漢語翻譯】 現代漢語譯本 未來喜（對未來的期許）。如果像你說的這些法則都不存在，那麼怎麼能知道有未來的法呢？而且，如果沒有未來的修行，又怎麼能獲得各種果位和禪定等等呢？修行者如果在道比智（對道的比較和理解的智慧）中，就能獲得初果（須陀洹果）所包含的各種智慧和禪定。如果不是這樣，那麼果位等等就應該可以反覆獲得了。為什麼呢？因為所有的果位都應該在當下獲得，但這是不可能的。所以，應該有在未來修行的說法。回答：你說沒有各個部分，這沒有什麼妨礙。為什麼呢？因為我說戒律等等各個部分是依次獲得的，不是同時獲得的，所以這不能構成反駁。你說各種獲得都只是獲得其種類，修行者在獲得苦智（對苦的智慧）的時候，其餘的苦智種類都可以被稱作獲得。就像獲得了人的種類，就可以說獲得了人的相貌一樣。但也不能說是在每一個念頭中逐漸獲得人的相貌。這件事也是一樣的。問：修行者所獲得的苦智等等各種智慧是依次獲得的，而且都已經捨棄了，現在又同時獲得須陀洹果所包含的各種智慧，這怎麼解釋呢？回答：無漏的智慧，一旦獲得就不會失去。問：如果先獲得的不會失去，那麼獲得和修行就沒有區別了。為什麼呢？因為獲得果位的人就是修行者，這樣會有很多問題。回答：如果沒有區別，那有什麼問題呢？就像成就果位的人也可以被稱為修行者一樣，這裡也是一樣的。而且，這個人獲得了更殊勝的法，所以是有區別的，因此沒有問題。就像受了五戒的人又獲得了出家的律儀，也不會失去原來的戒律一樣。而且，獲得果位的人，不是因為見道（證悟真理的道路）而有區別。就像一個人即使知道最初的事情，也會因為更殊勝的事情而有所不同。這件事也是一樣的。所以，要知道有未來獲得的說法。而且，修行者安住在空無我智（對空性和無我的智慧）中，那時怎麼能獲得世間法呢？所以，要知道在獲得盡智（斷盡煩惱的智慧）的時候，不會獲得世間智慧。問：這些世間智慧和盡智一起，可以幫助阿羅漢入定和出定嗎？回答：阿羅漢的心相續不斷地生滅，每一個念頭都是清凈的。如果再獲得九智（九種智慧），那麼眼等感官也應該重新獲得。如果不是這樣，就不應該只獲得九智。而且，你說未來修行的人，都沒有因緣。為什麼呢？因為這些說法認為在見諦道（證悟真理的道路）中，只是修習相似的智慧，在思惟道（通過思考來修行的道路）中也修習相似和不相似的智慧。
【English Translation】 English version Future Joy. If such principles as you say do not exist, then how can one know that there are future Dharmas? Moreover, if there is no future practice, how can one attain various fruits and dhyanas (meditative states), etc.? If a practitioner is in the wisdom of comparing the path (Dharmas), they can obtain all the wisdoms and samadhis (meditative stabilizations) included in the first fruit (Sotapanna). If not, the fruits, etc., should be obtained repeatedly. Why? Because all the fruits should be obtained in the present moment, but this is impossible. Therefore, there should be a saying of practicing in the future. Answer: Your saying that there are no parts, this is not an obstacle. Why? Because I say that the parts such as precepts are obtained in sequence, not all at once, so this cannot constitute a rebuttal. You say that all attainments only attain their kind, when a practitioner attains the wisdom of suffering, the remaining kinds of wisdom of suffering can all be called attainment. Just like obtaining the kind of human, one can say that one has obtained the appearance of a human. But one cannot say that one is gradually obtaining the appearance of a human in every thought. This matter is also the same. Question: The various wisdoms such as the wisdom of suffering that the practitioner obtains in sequence, and have already been abandoned, now simultaneously obtain the various wisdoms included in the Sotapanna fruit, how to explain this? Answer: The undefiled wisdoms, once obtained, will not be lost. Question: If what is obtained first is not lost, then there is no difference between attainment and practice. Why? Because the person who attains the fruit is the practitioner, there will be many problems. Answer: If there is no difference, then what is the problem? Just like the person who achieves the fruit can also be called a practitioner, it is the same here. Moreover, this person obtains a more superior Dharma, so there is a difference, therefore there is no problem. Just like a person who has taken the five precepts and then obtains the monastic precepts, they will not lose the original precepts. Moreover, the person who attains the fruit is not different because of seeing the path (the path to enlightenment). Just like a person, even if they know the initial things, will be different because of more superior things. This matter is also the same. Therefore, know that there is a saying of future attainment. Moreover, when a practitioner abides in the wisdom of emptiness and no-self, how can they obtain worldly Dharmas at that time? Therefore, know that when obtaining the wisdom of exhaustion (of defilements), one will not obtain worldly wisdom. Question: Can these worldly wisdoms together with the wisdom of exhaustion help the Arhat to enter and exit samadhi? Answer: The mind of the Arhat continues to arise and cease, every thought is pure. If one obtains the nine wisdoms again, then the senses such as the eyes should also be obtained again. If not, one should not only obtain the nine wisdoms. Moreover, you say that those who practice in the future have no cause and condition. Why? Because these sayings believe that in the path of seeing the truth, one only practices similar wisdom, and in the path of thinking, one also practices similar and dissimilar wisdom.
相似。見諦道中不修上地。思惟道中修。道比智中不修世俗善。余智中修。無礙道中不修他心智。信解脫轉為見到時。一切無礙解脫道中不修世俗道。時解脫轉為不壞解脫時。九無礙八解脫道中不修世俗道。第九解脫道中修。微細心中不修一切無漏。如是等皆無因緣。是故汝今若說正因。若應信受。若以學習為修。在暖等中時。上諸善根一切皆修。以悉增益故。如誦習經書則皆明利。是故在暖等法時乃至盡智一切皆修。若不爾當說正因。
十智品第二百
十智。法智比智他心智名字智四諦智盡智無生智。知現在法是名法智。如經中說。佛告阿難。汝於此法如是見知如是通達。過去未來亦如是知。應言現法智。今不說現故但說法智。如經中說。愚者貴現在法智者貴未來。又說。現在諸欲未來諸欲。皆是魔網魔系魔縛。如是等中皆說現語。略現語故但說法智。知余殘法名曰比智。余謂過去未來諸法。次現法後知故名比智。所以者何。先現知已然後比知。法智名現智。隨此法智思量比知名為比智。問曰。此智是無漏智。無漏智云何名比智。答曰。世間亦有比智。所以者何。法智比智他心智苦智集智滅智道智皆有有漏無漏。是諸智在暖等法中是有漏。入法位中所得名無漏問曰。有人言。知欲界諸行諸行集諸行滅諸
【現代漢語翻譯】 現代漢語譯本 相似。在見諦道中不修習上地（指更高的修行層次）。在思惟道中修習。在道比智中不修習世俗的善法，在其餘的智慧中修習。在無礙道中不修習他心智（瞭解他人想法的智慧）。信解脫轉變為見到時，在一切無礙解脫道中不修習世俗之道。時解脫轉變為不壞解脫時，在九無礙八解脫道中不修習世俗之道，在第九解脫道中修習。在微細心中不修習一切無漏法（沒有煩惱的法）。像這些情況都沒有必然的因緣。所以你現在如果能說出正確的理由，就應當信受。如果以學習作為修習，在暖位等階段，上面的各種善根一切都在修習，因為它們都得到增長。就像誦讀經書就會變得明利一樣。所以在暖位等法的時候，乃至盡智（斷盡煩惱的智慧）一切都在修習。如果不是這樣，就應當說出正確的理由。
十智品第二百
十智是：法智（瞭解現法的智慧），比智（通過比較瞭解其他法的智慧），他心智（瞭解他人想法的智慧），名字智（瞭解名字的智慧），四諦智（瞭解四聖諦的智慧），盡智（斷盡煩惱的智慧），無生智（不再產生煩惱的智慧）。瞭解現在的法，這叫做『法智』。如經中所說：佛告訴阿難，你對於此法如此見知，如此通達，過去未來也如此知。應當說這是現法智，現在不說『現』字，所以只說法智。如經中所說：愚者看重現在的法，智者看重未來。又說：現在的各種慾望，未來的各種慾望，都是魔的網、魔的繫縛、魔的束縛。像這些經文中都說了『現』字，省略了『現』字，所以只說法智。瞭解其餘剩下的法，叫做『比智』。其餘指的是過去、未來各種法。在瞭解現法之後再瞭解，所以叫做『比智』。為什麼呢？因為先現量了解之後，然後才能比量了解。法智名為現智，隨著法智思量比較，這叫做比智。問：這種智慧是無漏智嗎？無漏智怎麼能叫做比智呢？答：世間也有比智。為什麼呢？法智、比智、他心智、苦智、集智、滅智、道智，都有有漏和無漏。這些智慧在暖位等法中是有漏的，進入法位中所得到的就叫做無漏。問：有人說，瞭解欲界諸行、諸行集、諸行滅、諸
【English Translation】 English version Similarly, in the Darśanamārga (Path of Seeing) one does not cultivate the higher bhūmis (levels of attainment). In the Bhāvanāmārga (Path of Cultivation) one cultivates them. In the Dharmānvyayajñāna (Knowledge of Conformity with Dharma) one does not cultivate worldly virtues; in other jñānas (knowledges) one cultivates them. In the Anāgamimārga (Path of Non-Returning) one does not cultivate paracittajñāna (knowledge of others' minds). When the Śraddhāvimukta (Faith-Liberated One) transforms into a Dṛṣṭiprāpta (Stream-Enterer), in all the Anāsravavimuktimārgas (Paths of Non-Outflow Liberation) one does not cultivate worldly paths. When the Samayavimukta (Liberated by Time) transforms into an Akopyavimukta (Unshakable Liberation), in the nine Anāsravas and eight Vimuktimārgas one does not cultivate worldly paths; in the ninth Vimuktimārga one cultivates them. In subtle minds, one does not cultivate all the Anāsravas (Non-Outflows). Such cases have no necessary cause. Therefore, if you can now state a valid reason, it should be accepted. If learning is considered cultivation, then during the stages of warmth, etc., all the higher roots of virtue are cultivated because they are all increased. Just as reciting scriptures makes one clear and sharp. Therefore, during the stages of warmth, etc., up to Kṣayajñāna (Knowledge of Exhaustion), everything is cultivated. If not, then state a valid reason.
Chapter 200: The Ten Knowledges
The ten knowledges are: Dharmajñāna (Knowledge of Dharma), Anvayajñāna (Knowledge of Inference), Paracittajñāna (Knowledge of Others' Minds), Nāmajñāna (Knowledge of Names), the four Satyajñānas (Knowledges of the Four Noble Truths), Kṣayajñāna (Knowledge of Exhaustion), and Anutpādajñāna (Knowledge of Non-Arising). Knowing the present Dharma is called 'Dharmajñāna'. As it is said in the sutras: The Buddha told Ānanda, 'You see and understand this Dharma in this way; you also know the past and future in the same way.' It should be called present Dharmajñāna, but now the word 'present' is not used, so it is simply called Dharmajñāna. As it is said in the sutras: 'Fools value the present Dharma, while the wise value the future.' It is also said: 'The present desires and the future desires are all the nets of Māra (the Evil One), the bonds of Māra, the fetters of Māra.' In these sutras, the word 'present' is used, but it is abbreviated, so it is simply called Dharmajñāna. Knowing the remaining Dharmas is called 'Anvayajñāna'. The remaining refers to the past and future Dharmas. It is known after the present Dharma, so it is called 'Anvayajñāna'. Why? Because one first knows the present directly and then knows the rest by inference. Dharmajñāna is called direct knowledge; thinking and comparing with Dharmajñāna is called Anvayajñāna. Question: Is this knowledge an Anāsravajñāna (Knowledge Without Outflows)? How can Anāsravajñāna be called Anvayajñāna? Answer: Worldly knowledge can also be Anvayajñāna. Why? Dharmajñāna, Anvayajñāna, Paracittajñāna, Duḥkhajñāna (Knowledge of Suffering), Samudayajñāna (Knowledge of Origin), Nirodhajñāna (Knowledge of Cessation), and Mārgajñāna (Knowledge of the Path) can all be Sāsrava (with outflows) or Anāsrava (without outflows). These knowledges are Sāsrava in the stages of warmth, etc., and what is obtained when entering the Dharma position is called Anāsrava. Question: Some say that knowing the Saṃskāras (Conditioned Phenomena) of the Kāmadhātu (Desire Realm), the arising of Saṃskāras, the cessation of Saṃskāras, the...
行滅道名為法智。知色無色界諸行四種名為比智。是事云何。答曰。經中說。佛告阿難。過去未來世中亦如是知。無有經說色無色界諸行中知名為比智。又經中說。行者應念。我今為現色之所侵食。過去亦曾為色之所侵食。未來中色亦當侵食。又經中說。生緣老死去來世中亦復如是。如馬鳴菩薩說偈。如現在火熱去來火亦熱。現在五陰苦去來陰亦苦。如是等苦。諸大論師亦如是說。又知過去未來世法名為比智。亦有道理。所以者何。行者于去來現在苦中厭離。厭離名於此法中生真智慧。如現在行苦。去來諸行亦如是苦。今以何智知去來法。若是法智色無色界諸行亦有去來。于彼中知亦應名法智。然則唯是法智無比智也。若色無色界去來行中別有智者。欲界去來行中亦應別更有智。以此義故諸論師言。有得未得故次第見諦。欲界苦名得。色無色界苦名未得。是故不可一時並知。若未得苦以比智知。今欲界中所未得苦。亦應以比智知。問曰。以何智為斷結道。答曰。但用法智比智在方便道中。問曰。用何法智。答曰。用苦法智滅法智。所以者何行者觀無常苦時見空無我。爾時證諸行滅。余智皆是方便。問曰。觀何苦滅。答曰。觀諸受苦。此中能生我心。亦於此中見滅。如說。內解脫故諸愛盡滅自說得阿羅漢。問曰。經中不
{ "translations": [ "現代漢語譯本", "行滅道名為法智（Dharma-jñāna，對事物自性直接的、不依賴推理的認知）。知色無常、諸行（saṃskāra，有為法）苦等四種（苦、空、無常、無我）名為比智（Anvaya-jñāna，通過推理和比較獲得的認知）。這是什麼意思呢？回答說：經中說，佛告訴阿難（Ānanda），『過去未來世中也應如此認知』。沒有經典說在色無常、諸行苦中獲得的認知稱為比智。又經中說，修行者應當憶念：『我現在正被色（rūpa，物質）所侵蝕，過去也曾被色所侵蝕，未來也將被色所侵蝕。』又經中說，生緣老死，過去未來世中也是如此。正如馬鳴（Aśvaghoṣa）菩薩所說偈頌：『如現在火是熱的，過去未來之火也是熱的。現在五陰（pañca-skandha，構成個體的五種要素：色、受、想、行、識）是苦的，過去未來之陰也是苦的。』像這樣等等的苦，諸位大論師也是這樣說的。而且，知曉過去未來世的法（dharma，佛法、真理）稱為比智，也是有道理的。為什麼呢？因為修行者對於過去、現在、未來的苦產生厭離（nirveda，厭惡和捨棄）。厭離意味著對於此法生起真正的智慧。如同現在的行苦，過去未來的諸行也是如此苦。現在用什麼智慧來知曉過去未來的法呢？如果是法智，那麼色無常、諸行也有過去未來，在其中知曉也應該稱為法智。這樣的話，就只有法智而沒有比智了。如果色無常、過去未來的行中有其他的智慧，那麼欲界（kāmadhātu，眾生對感官享受有強烈慾望的界）過去未來的行中也應該有其他的智慧。因為這個緣故，諸位論師說，因為有已得和未得，所以次第見諦（satya-darśana，證悟真理）。欲界的苦名為已得，色無色界的苦名為未得。因此不可能一時全部知曉。如果未得的苦用比智來知曉，那麼現在欲界中未得的苦，也應該用比智來知曉。問：用什麼智慧來斷結（saṃyojana，煩惱的束縛）道？答：只用法智，比智在方便道（upāya-mārga，達到解脫的輔助手段）中。問：用什麼法智？答：用苦法智、滅法智。為什麼呢？因為修行者觀察無常苦時，見到空無我（śūnyatā-anātman，空性和無我性）。那時證得諸行滅。其餘的智慧都是方便。問：觀察什麼苦滅？答：觀察諸受（vedanā，感受）苦。在此中能生起我心，也在此中見到滅。如經中所說：『因為內解脫的緣故，諸愛（tṛṣṇā，渴愛）盡滅，自說證得阿羅漢（arhat，已解脫者）。』問：經中不是", "English version", 'The knowledge of the cessation of the path is called Dharma-jñāna (direct, non-inferential knowledge of the nature of things). Knowing the impermanence of form (rūpa), the suffering of all conditioned things (saṃskāra), and the four characteristics (suffering, emptiness, impermanence, and non-self) is called Anvaya-jñāna (knowledge obtained through inference and comparison). What does this mean? The answer is: In the sutra, the Buddha told Ānanda, \'In the past and future, one should know in the same way.\' There is no sutra that says knowledge obtained in the impermanence of form and the suffering of conditioned things is called Anvaya-jñāna. Also, in the sutra, it says that practitioners should remember: \'I am now being consumed by form, and in the past, I was also consumed by form, and in the future, I will also be consumed by form.\' Also, in the sutra, it says that birth is conditioned by old age and death, and it is the same in the past and future. Just as the Bodhisattva Aśvaghoṣa said in a verse: \'As fire is hot now, fire in the past and future is also hot. The five aggregates (pañca-skandha: form, feeling, perception, mental formations, and consciousness) are suffering now, and the aggregates in the past and future are also suffering.\' Such suffering, and so on, is what the great teachers also say. Moreover, knowing the dharmas (teachings, truths) of the past and future is called Anvaya-jñāna, which also makes sense. Why? Because practitioners develop revulsion (nirveda: disgust and abandonment) towards the suffering of the past, present, and future. Revulsion means generating true wisdom in this dharma. Like the suffering of present actions, the actions of the past and future are also suffering. Now, with what wisdom do we know the dharmas of the past and future? If it is Dharma-jñāna, then the impermanence of form and conditioned things also have a past and future, and knowing within them should also be called Dharma-jñāna. In that case, there is only Dharma-jñāna and no Anvaya-jñāna. If there is other wisdom in the impermanence of form and the actions of the past and future, then there should also be other wisdom in the actions of the past and future in the desire realm (kāmadhātu: the realm where beings have strong desires for sensory pleasures). For this reason, the teachers say that because there are things attained and not yet attained, one sees the truths (satya-darśana: realization of the truth) in sequence. The suffering of the desire realm is called attained, and the suffering of the form and formless realms is called not yet attained. Therefore, it is impossible to know all at once. If the suffering not yet attained is known by Anvaya-jñāna, then the suffering not yet attained in the desire realm should also be known by Anvaya-jñāna. Question: With what wisdom does one sever the bonds (saṃyojana: fetters of afflictions) of the path? Answer: Only with Dharma-jñāna; Anvaya-jñāna is in the path of skillful means (upāya-mārga: auxiliary means to achieve liberation). Question: With what Dharma-jñāna? Answer: With the Dharma-jñāna of suffering and the Dharma-jñāna of cessation. Why? Because when practitioners observe impermanence and suffering, they see emptiness and non-self (śūnyatā-anātman: emptiness and non-self nature). At that time, they realize the cessation of all conditioned things. All other wisdom is skillful means. Question: Observing the cessation of what suffering? Answer: Observing the suffering of all feelings (vedanā: sensations). It is in this that the mind of self can arise, and it is also in this that cessation is seen. As it is said in the sutra: \'Because of inner liberation, all cravings (tṛṣṇā: thirst) are extinguished, and one declares oneself to have attained Arhatship (arhat: one who has attained liberation).\'. Question: Isn\'t it in the sutra' ] }
說一切行斷名斷性耶。答曰。此行者證內滅故一切厭離。又行者必當應證內滅余不必定。問曰。于諸諦中。云何生智。答曰。知生苦等。問曰。此非定心何能生智。答曰。有如是觀亦有見陰無常等過生苦無我想。如經中說。若法無常即是無我。所以者何。眼等諸根有生有滅。若是我者我即生滅。故知非我。是眼等生時無所從來。以有所作故名為我。而經中說無有作者。故知若法無常即是無我。如是行者善修無常及無我。故身心寂滅所有行生。皆覺其惱則生苦想。如無皮牛小觸覺痛。行者如是。以無我想故。成上苦想。愚者以我想故。雖有大苦不覺其惱。是名苦智。見諸行生是名集智。見諸行滅是名滅智。念道始終是名道智。問曰。何謂盡智。答曰。盡一切相故名盡智。所以者何。學人相斷還生。此畢竟斷故名盡智。如經中說。若知妄想唯是妄想諸苦則盡學人智但妄想是我。此心永斷名為盡智。如經中說。阿羅漢于佛前自記世尊所說諸結我無此也。我於是結不復生疑。我常一心攝念正行。貪等不善不漏於心。是中取相故生諸結。諸相斷故諸結則滅。學人行於相無相。故我心時發。如見杌樹疑謂是人。故阿羅漢獨得無疑。以心常行無相中故先以生空。於五陰中不見神我。后以法空不見色性乃至識性。故知一切相盡名為盡智
【現代漢語翻譯】 現代漢語譯本 說一切行斷，是名為斷絕了其自性嗎？回答是：因為修行者證得了內在的寂滅，所以對一切都感到厭離。而且修行者必定應當證得內在的寂滅，其餘則不一定。問：在諸諦（Satya，真理）中，如何生起智慧？回答是：知曉生是苦等。問：如果心不是處於禪定狀態，如何能生起智慧？回答是：有這樣的觀察，也能見到五蘊（Skandha）的無常等過患，生起苦的念想，以及無我的念想。如經中所說：『如果法是無常的，那就是無我的。』為什麼這樣說呢？眼等諸根有生有滅。如果『我』是真實存在的，那麼『我』也應該有生有滅。因此可知『我』並非真實存在。這些眼等在生起時，沒有從任何地方而來。因為有所作為，所以被稱為『我』。而經中說沒有作者，因此可知如果法是無常的，那就是無我的。像這樣的修行者，善於修習無常和無我，所以身心寂滅，所有行為的生起，都能覺察到是惱人的，因此生起苦的念想。就像沒有皮的牛，稍微觸碰就會感到疼痛。修行者也是這樣。因為無我的念想，成就了對苦的深刻理解。愚昧的人因為有『我』的念想，即使有很大的痛苦也不覺得惱人。這叫做苦智（Dukkha-jnana，對苦的智慧）。見到諸行生起，這叫做集智（Samudaya-jnana，對集（苦之因）的智慧）。見到諸行滅去，這叫做滅智（Nirodha-jnana，對滅（苦之滅）的智慧）。憶念道的始終，這叫做道智（Marga-jnana，對道（滅苦之道）的智慧）。問：什麼是盡智（Ksaya-jnana，漏盡智）？回答是：因為窮盡一切相，所以叫做盡智。為什麼這樣說呢？因為有學之人（Sekha）的相斷了還會再生起，而這種斷絕是徹底的斷絕，所以叫做盡智。如經中所說：『如果知道妄想僅僅是妄想，那麼諸苦就會止息。』有學之人的智慧只是妄想有『我』，這種心永遠斷絕，叫做盡智。如經中所說：阿羅漢（Arhat）在佛前親自證明世尊所說的諸結（Klesha，煩惱），我都沒有了。我對這些結不再生起疑惑。我常常一心攝念，如法修行，貪等不善念頭不會漏入心中。這是因為執取了相，所以生起諸結。諸相斷絕，所以諸結就滅除了。有學之人修行于有相和無相之間，所以『我』的心時常生起。就像見到樹樁，懷疑是人一樣。所以阿羅漢獨自獲得無疑，因為心常常行於無相之中。首先以生空（Atma-sunyata，人無我）的智慧，在五蘊中不見神我。然後以法空（Dharma-sunyata，法無我）的智慧，不見色性乃至識性。因此可知一切相都窮盡了，叫做盡智。
【English Translation】 English version Is the cessation of all actions called the cessation of their nature? The answer is: Because the practitioner has realized inner extinction, they have a sense of revulsion towards everything. Moreover, the practitioner must necessarily realize inner extinction, while the rest is not necessarily so. Question: Among the Truths (Satya), how does wisdom arise? The answer is: Knowing that birth is suffering, etc. Question: If the mind is not in a state of concentration, how can wisdom arise? The answer is: There is such observation, and one can also see the impermanence and other faults of the five aggregates (Skandha), giving rise to the thought of suffering and the thought of no-self. As it is said in the scriptures: 'If a dharma is impermanent, then it is without self.' Why is this so? The sense organs such as the eye have arising and ceasing. If 'I' were real, then 'I' should also have arising and ceasing. Therefore, it can be known that 'I' is not real. These eyes, etc., when they arise, do not come from anywhere. Because there is action, it is called 'I'. But the scriptures say that there is no doer, therefore it can be known that if a dharma is impermanent, then it is without self. A practitioner like this, who is skilled in cultivating impermanence and no-self, so that the body and mind are in stillness, and the arising of all actions, can perceive that they are annoying, and therefore give rise to the thought of suffering. Just like a cow without skin, a slight touch will feel painful. The practitioner is also like this. Because of the thought of no-self, they achieve a deep understanding of suffering. Ignorant people, because of the thought of 'I', do not feel annoyed even if there is great suffering. This is called Dukkha-jnana (wisdom of suffering). Seeing the arising of actions is called Samudaya-jnana (wisdom of the origin of suffering). Seeing the cessation of actions is called Nirodha-jnana (wisdom of the cessation of suffering). Recalling the beginning and end of the path is called Marga-jnana (wisdom of the path to the cessation of suffering). Question: What is Ksaya-jnana (wisdom of exhaustion)? The answer is: Because all characteristics are exhausted, it is called Ksaya-jnana. Why is this so? Because the characteristics of a learner (Sekha) are cut off but will arise again, but this cutting off is a complete cutting off, so it is called Ksaya-jnana. As it is said in the scriptures: 'If one knows that delusion is merely delusion, then all suffering will cease.' The wisdom of a learner is only the delusion that there is an 'I', and this mind is forever cut off, which is called Ksaya-jnana. As it is said in the scriptures: An Arhat (Arhat) personally testified before the Buddha that he had none of the fetters (Klesha) spoken of by the World Honored One. I no longer have doubts about these fetters. I always concentrate my mind and practice the Dharma, and unwholesome thoughts such as greed do not leak into my mind. This is because grasping onto characteristics gives rise to fetters. When the characteristics are cut off, the fetters are extinguished. The learner practices between characteristics and no-characteristics, so the mind of 'I' often arises. It's like seeing a tree stump and suspecting it is a person. Therefore, the Arhat alone obtains no doubt, because the mind always practices in no-characteristics. First, with the wisdom of Atma-sunyata (emptiness of self), one does not see a divine self in the five aggregates. Then, with the wisdom of Dharma-sunyata (emptiness of dharmas), one does not see the nature of form, and so on, up to the nature of consciousness. Therefore, it can be known that all characteristics are exhausted, which is called Ksaya-jnana.
。知諸相不生名無生智。學人斷相盡已更生。無學相盡更不復生。若能令諸相盡滅更不復生。爾時名無生智。問曰。學人亦知有盡智無生智。如念我三結盡更不復生。何故不說十分成就。答曰。學人不能斷一切相。故不說有盡智無生智。如人處處繫縛雖一處解不名得脫。亦有此義。舍利弗說給孤獨氏十分成就。又阿羅漢得自在力故。自知結盡更不復生。學人不爾。又阿羅漢得無學道時。自知一切生盡名為盡智。梵行成者。謂舍諸學行。所作辦者。謂諸所應作皆已作訖。知從此身更無相續。故知但阿羅漢於一切所作。應得自在成就盡智及無生智。非諸學人。如人瘧病雖不發時亦不名為差。如經中說。離一切處喜滅一切處憂。證一切法滅常行無漏心。他心智如六通中說。五陰和合假名眾生。此等中智名名字智。無漏智名真實智。此似無漏得名為智。故曰名字智。問曰。又人言。一切眾產生就等智。是事云何。答曰。若佛弟子能知諸法從眾緣生。是人能得非餘眾生。以得智名故。一切眾生但用想識。若得此智名內凡夫。
四十四智品第二百一
問曰。經中說四十四智。謂老死智老死集智老死滅智老死滅道智。生有取愛受觸六入名色識行亦如是。何故說此。答曰。泥洹是真法寶。以種種門入。有以五陰門入。或觀
【現代漢語翻譯】 現代漢語譯本 知曉諸相不生，名為無生智（anutpāda-jñāna，不生之智）。學人（śaikṣa，有學之人）斷除諸相后還會再生，而無學（aśaikṣa，無學之人）諸相斷盡則不再生。如果能夠使諸相完全滅盡，不再生起，那時就稱為無生智。 問：學人也知道有盡智（kṣaya-jñāna，知已盡之智）和無生智，例如唸誦『我的三結（trayo bandhanāḥ，三種束縛：身見、戒禁取、疑）已斷盡，不再生』。為什麼不說學人十分成就呢？ 答：學人不能斷除一切相，所以不能說有盡智和無生智。就像一個人處處被束縛，即使解開一處，也不能稱為解脫。也有這個道理。舍利弗（Śāriputra）說給孤獨（Anāthapiṇḍada）長者十分成就。而且阿羅漢（Arhat）得到自在力，所以自己知道結已斷盡，不再生。學人不是這樣。而且阿羅漢在得到無學道時，自己知道一切生已盡，名為盡智。梵行已成，是指捨棄諸學行。所作已辦，是指所有應該做的都已經做完。知道從此身之後不再有相續。所以知道只有阿羅漢對於一切所作，才能得到自在成就盡智及無生智，而不是諸學人。就像人患瘧疾，即使不發作時也不能稱為痊癒。如經中所說，『離開一切處的喜，滅除一切處的憂，證得一切法滅，常行無漏心』。他心智（para-citta-jñāna，知他人心之智）如六通（ṣaṭ abhijñāḥ，六種神通）中所說。五陰（pañca-skandha，色、受、想、行、識）和合，假名為眾生。這些智中的智，名為名字智（nāma-jñāna，名之智）。無漏智（anāsrava-jñāna，無煩惱之智）名為真實智（bhūta-jñāna，真實之智）。這種類似於無漏的智，可以稱為名字智。 問：又有人說，一切眾產生就等智（sama-jñāna，平等之智），這是怎麼回事？ 答：如果佛弟子能夠知道諸法從眾緣（hetu-pratyaya，因緣）而生，這個人才能得到這種智慧，其他眾生不能。因為得到這種智慧才稱為得智，一切眾生只是運用想識。如果得到這種智慧，就稱為內凡夫。 第四十四智品第二百一 問：經中說四十四智，即老死智（jarā-maraṇa-jñāna，知老死之智）、老死集智（jarā-maraṇa-samudaya-jñāna，知老死生起之智）、老死滅智（jarā-maraṇa-nirodha-jñāna，知老死滅盡之智）、老死滅道智（jarā-maraṇa-nirodha-mārga-jñāna，知滅老死之道之智）。生（jāti，出生）、有（bhava，存在）、取（upādāna，執取）、愛（tṛṣṇā，渴愛）、受（vedanā，感受）、觸（sparśa，接觸）、六入（ṣaḍāyatana，六根）、名色（nāma-rūpa，名與色）、識（vijñāna，了別）、行（saṃskāra，造作）也是如此。為什麼要說這些？ 答：涅槃（nirvāṇa）是真正的法寶，可以通過種種門徑進入。有的通過五陰門進入，或者觀察十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起）門進入。
【English Translation】 English version Knowing that all phenomena do not arise is called anutpāda-jñāna (knowledge of non-arising). A śaikṣa (learner) who has eradicated phenomena will be reborn, while an aśaikṣa (one beyond learning) whose phenomena are exhausted will not be reborn again. If one can cause all phenomena to be completely extinguished and not arise again, then that is called anutpāda-jñāna. Question: A śaikṣa also knows that there is kṣaya-jñāna (knowledge of exhaustion) and anutpāda-jñāna, such as reciting, 'My three bandhanāḥ (fetters: self-view, attachment to rites and rituals, and doubt) are exhausted and will not be reborn again.' Why is it not said that the śaikṣa has fully achieved this? Answer: A śaikṣa cannot eradicate all phenomena, so it cannot be said that they have kṣaya-jñāna and anutpāda-jñāna. It is like a person who is bound everywhere; even if one place is untied, it cannot be called liberation. There is also this reason. Śāriputra said that Anāthapiṇḍada had fully achieved this. Moreover, an Arhat has obtained the power of freedom, so they know for themselves that the fetters are exhausted and will not be reborn again. A śaikṣa is not like this. Moreover, when an Arhat attains the path of no more learning, they know for themselves that all birth is exhausted, which is called kṣaya-jñāna. The accomplishment of Brahmacarya (pure conduct) means abandoning all learned practices. What has been done is done, meaning that all that should be done has been completed. Knowing that there will be no more continuity after this body, it is known that only an Arhat can freely achieve kṣaya-jñāna and anutpāda-jñāna in all that is to be done, not the śaikṣas. It is like a person with malaria; even when it does not flare up, it cannot be called cured. As it is said in the sutras, 'Leaving joy in all places, extinguishing sorrow in all places, realizing the extinction of all dharmas, and constantly practicing the undefiled mind.' Para-citta-jñāna (knowledge of others' minds) is as described in the ṣaṭ abhijñāḥ (six superknowledges). The union of the pañca-skandha (five aggregates: form, feeling, perception, mental formations, and consciousness) is nominally called a sentient being. The knowledge within these knowledges is called nāma-jñāna (knowledge of names). Anāsrava-jñāna (undefiled knowledge) is called bhūta-jñāna (true knowledge). This knowledge, which is similar to undefiled knowledge, can be called nāma-jñāna. Question: Furthermore, some people say that all sentient beings achieve sama-jñāna (equal knowledge). How is this so? Answer: If a disciple of the Buddha can know that all dharmas arise from hetu-pratyaya (causes and conditions), then that person can attain this wisdom, not other sentient beings. Because attaining this wisdom is called attaining knowledge, all sentient beings only use thought and consciousness. If one attains this wisdom, it is called an inner ordinary person. Chapter 201 on the Forty-Four Knowledges Question: In the sutras, it is said that there are forty-four knowledges, namely jarā-maraṇa-jñāna (knowledge of old age and death), jarā-maraṇa-samudaya-jñāna (knowledge of the arising of old age and death), jarā-maraṇa-nirodha-jñāna (knowledge of the cessation of old age and death), and jarā-maraṇa-nirodha-mārga-jñāna (knowledge of the path to the cessation of old age and death). The same is said for jāti (birth), bhava (existence), upādāna (grasping), tṛṣṇā (craving), vedanā (feeling), sparśa (contact), ṣaḍāyatana (six sense bases), nāma-rūpa (name and form), vijñāna (consciousness), and saṃskāra (volitional formations). Why are these mentioned? Answer: Nirvāṇa is the true Dharma treasure, and it can be entered through various paths. Some enter through the path of the pañca-skandha, or through observing the path of the dvādaśāṅga-pratītyasamutpāda (twelve links of dependent origination).
界入因緣諸諦如是等門。皆至泥洹。何以知之。如經中說。王處城中有雙使來。從一門入到已向王說其事實。語已還去。諸門亦爾。此中王喻行者。諸門謂觀陰界入等。雙使如止觀。說其事實謂通達空。是諸使雖從諸門。入皆到一處。如是雖觀陰界入等諸門方便。皆入泥洹。如羅睺羅說。于獨屏處思惟法時。知如是法皆隨順趣向稱讚泥洹。又佛于贊法中說。是法能滅諸煩惱火故名為滅。能令行者心得安隱故名安隱。能令行者到正遍知故名為至。如是等義皆贊泥洹。又梵行名八聖道。八聖道中正智為上。是正智果所謂泥洹。又佛所說教皆為泥洹。故知五陰等門皆至泥洹。問曰。有論師言。老死智名苦智。是事云何。答曰。非也。所以者何。是中不說苦行故非苦智。問曰。為是何智。答曰。此名老死性智。問曰。亦說知老死集老死滅老死滅道。故知應是苦智。答曰。此是因緣門非真諦門。是故此中不應說苦行。應說集等以相順故。問曰。此中何故不說味過出等諸智耶。答曰。此義皆攝。但集經者略而不說。
七十七智品第二百二
問曰。經中說七十七智。謂生緣老死不離生有老死。過去未來世中亦如是。是法住智觀無常有為作起從眾緣生。盡相壞相離相滅相亦如是觀。乃至無明緣行亦如是。是中何故不說老死
性及滅道等耶。答曰。為利智者故如是說。但開其門可知。余亦如是。又外道多於因緣中謬說世間萬物因世性等。故佛於此但說因緣。問曰。已說生緣老死。何故更說不離。答曰。為必定故諸法中有不定因。如施為福因亦以持戒得福。如說持戒得生天上。或有生念老死因生或不因生故須定說。問曰。何故去來世中復須定說。答曰。現在與過去世或有異相。謂過去眾生壽命無量勢同諸天。如是等。恐人謂壽命等異老死因緣亦當有異。故須定說。未來亦爾。此六種名法住智。餘名泥洹智。能令老死相續。故說無常有為作起從眾緣生。盡相壞相即是無常行。離相即是苦行。滅相即是空無我行。所以者何。此中色性滅受想行識性滅。是名三種觀義。如經中說比丘有七處方便三種觀義速得漏盡皆是為泥洹智。如是等因緣智有百千無量。謂眼智等如經中說。眼緣業業緣愛。愛緣無明無明緣邪念。邪念緣眼色諸漏緣邪念。諸食緣愛五欲緣揣食等。地獄短命緣殺生等。若今苦先苦皆緣妄想。妄想緣身心憎愛。憎愛緣貪慾。貪慾緣邪思惟。如是等諸因緣智無量無邊。自應當知。
成實論卷第十六
【現代漢語翻譯】 現代漢語譯本 問：關於『性』（Prakriti，自性）、『滅』（Nirodha，寂滅）、『道』（Marga，道路）等等，是這樣嗎？ 答：這是爲了那些有敏銳智慧的人而說的。只是開啟了那扇門，讓他們可以理解。其他的也是一樣。而且，外道（Tirthika，佛教以外的修行者）常常在因緣（Hetu-pratyaya，原因和條件）中錯誤地宣揚世間萬物是由於『世性』（Prakriti，自性）等等而產生的。因此，佛陀在這裡只說了因緣。 問：已經說了『生緣老死』（jati-pratyaya-jaramarana，以生為緣而有老死），為什麼還要再說『不離』呢？ 答：爲了確定性。諸法（Dharma，佛法）中有不定的因。例如，佈施是福報的因，持戒（Sila，戒律）也能得到福報。就像經中說，持戒可以生到天上。或者，有的『生』（Jati，出生）是老死的因，有的『生』不是老死的因，所以需要確定地說。 問：為什麼在過去世和未來世中還需要確定地說呢？ 答：現在世與過去世可能存在差異。例如，過去的眾生壽命無量，勢力如同諸天。像這樣，恐怕有人認為壽命等不同，老死的因緣也應該不同，所以需要確定地說。未來世也是如此。這六種被稱為『法住智』（Dharma-sthiti-jnana，對法安住的智慧）。其餘的被稱為『泥洹智』（Nirvana-jnana，涅槃智慧），能使老死相續。所以說無常（Anitya，變化無常）、有為（Samskrta，有生滅變化）、作起（Utpada，生起）是從眾緣生。盡相（Ksaya，消滅）、壞相（Vyaya，衰壞）就是無常行。離相（Viraga，離欲）就是苦行（Duhkha，痛苦）。滅相（Nirodha，寂滅）就是空（Sunyata，空性）、無我行（Anatma，無我）。為什麼這麼說呢？因為這裡色（Rupa，色蘊）的自性滅、受（Vedana，受蘊）、想（Samjna，想蘊）、行（Samskara，行蘊）、識（Vijnana，識蘊）的自性滅，這被稱為三種觀義（Tri-vidha-darsana，三種觀察的意義）。如經中所說，比丘（Bhikkhu，出家男眾）有七處方便和三種觀義，迅速獲得漏盡（Asrava-ksaya，斷盡煩惱），都是爲了泥洹智。像這樣的因緣智有百千無量。例如眼智等等，如經中所說：眼緣業（Karma，行為），業緣愛（Trsna，愛慾），愛緣無明（Avidya，無明），無明緣邪念（Mithya-samkalpa，錯誤的念頭），邪念緣眼色諸漏（Asrava，煩惱）緣邪念，諸食（Ahara，食物）緣愛，五欲（Panca-kama，五種慾望）緣揣食（Kabalikara-ahara，段食）等等。地獄短命緣殺生（Pranatipata，殺害生命）等等。若今苦先苦皆緣妄想（Vikalpa，虛妄分別）。妄想緣身心憎愛。憎愛緣貪慾（Lobha，貪婪）。貪慾緣邪思惟（Mithya-vitarka，錯誤的思考）。像這樣的諸因緣智無量無邊，應當自己知道。 《成實論》卷第十六
【English Translation】 English version Question: Is it about 『Prakriti』 (nature), 『Nirodha』 (cessation), 『Marga』 (path), and so on? Answer: It is said so for the sake of those with sharp intellect. It merely opens the door for them to understand. The rest is the same. Moreover, the Tirthikas (non-Buddhists) often mistakenly claim in the context of Hetu-pratyaya (causes and conditions) that all things in the world arise from 『Prakriti』 (nature) and so on. Therefore, the Buddha here only speaks of Hetu-pratyaya. Question: Having already spoken of 『jati-pratyaya-jaramarana』 (old age and death conditioned by birth), why is it necessary to say 『not apart from』 again? Answer: For the sake of certainty. There are uncertain causes among all Dharmas (teachings). For example, giving is a cause of merit, and keeping Sila (precepts) can also obtain merit. As it is said in the Sutras, keeping Sila can lead to rebirth in heaven. Or, some 『Jati』 (births) are the cause of old age and death, and some 『Jati』 are not the cause of old age and death, so it is necessary to say it definitively. Question: Why is it necessary to say it definitively again in the past and future lives? Answer: The present life may differ from the past life. For example, beings in the past had immeasurable lifespans and powers like the Devas (gods). Like this, lest people think that since lifespans and other things are different, the causes and conditions of old age and death should also be different, it is necessary to say it definitively. The future is also like this. These six are called 『Dharma-sthiti-jnana』 (wisdom of abiding in the Dharma). The rest is called 『Nirvana-jnana』 (wisdom of Nirvana), which enables the continuation of old age and death. Therefore, it is said that Anitya (impermanence), Samskrta (conditioned), and Utpada (arising) arise from all conditions. Ksaya (decay) and Vyaya (destruction) are the actions of impermanence. Viraga (dispassion) is the action of suffering (Duhkha). Nirodha (cessation) is the action of Sunyata (emptiness) and Anatma (no-self). Why is this so? Because here, the nature of Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) ceases. This is called the meaning of the three types of observation (Tri-vidha-darsana). As it is said in the Sutras, a Bhikkhu (monk) who has seven expedient means and three types of observation quickly attains Asrava-ksaya (the extinction of outflows), all for the sake of Nirvana-jnana. Such wisdom of conditions is countless and immeasurable. For example, the wisdom of the eye, etc., as it is said in the Sutras: the eye is conditioned by Karma (action), Karma is conditioned by Trsna (craving), Trsna is conditioned by Avidya (ignorance), Avidya is conditioned by Mithya-samkalpa (wrong thought), wrong thought is conditioned by the eye and form, all Asravas (defilements) are conditioned by wrong thought, all Ahara (foods) are conditioned by Trsna, the five desires (Panca-kama) are conditioned by Kabalikara-ahara (physical food), etc. Short life in hell is conditioned by Pranatipata (killing), etc. If present suffering and past suffering are all conditioned by Vikalpa (conceptualization). Conceptualization is conditioned by love and hate of body and mind. Love and hate are conditioned by Lobha (greed). Greed is conditioned by Mithya-vitarka (wrong thinking). Such wisdom of all conditions is immeasurable and boundless, and one should know it for oneself. Shishi Lun (The Treatise on the Accomplishment of Reality), Volume 16