T32n1647_四諦論

大正藏第 32 冊 No. 1647 四諦論

No. 1647

四諦論卷第一

婆藪跋摩造

陳天竺三藏真諦譯

思擇品第一

般若遍諸法　　大悲攝眾生　無相說正道　　頂禮人天尊　大聖栴延論　　言略義深廣　大德佛陀蜜　　廣說言及義　有次第莊嚴　　廣略義相稱　名理互相攝　　我見兩論已　今則舍廣略　　故造中量論　利益說受者　　正法得久住　若人達四諦　　四信處難動　不更視他面　　永離四惡道　八等人天識　　后必至苦際　故造四諦論　　不由求慢等　緣起義多種　　句味前後次　他難及救義　　總別相應理　證義及譬喻　　依此說四諦　愿眾生知此　　得天道涅槃

聖諦有四。此言是經何因何緣。佛世尊說如此經。云何聖諦有四不增不減。云何聖義及與諦義。若以聖故名為諦者。前二不應名諦。若言聖家諦故名為諦義則不定。復有經說。諦唯是一無有第二。云何四義而不破壞。復有經說。一切行法是名為苦。故唯二諦。四諦義不成。複次增一中說。安立諸法從一至二乃至眾多。云何諦義獨不增一。複次四相既其不同。云何一時而得並觀。複次四相婆羅門諦。及與聖諦有何差別。持散偈曰。

云何

【現代漢語翻譯】現代漢語譯本 No. 1647 四諦論卷第一婆藪跋摩（Vasubandhu）造陳天竺三藏真諦譯思擇品第一般若（Prajna，智慧）遍諸法，大悲（Mahākaruṇā，偉大的慈悲）攝眾生。無相說正道，頂禮人天尊。大聖栴延論，言略義深廣。大德佛陀蜜，廣說言及義。有次第莊嚴，廣略義相稱。名理互相攝，我見兩論已。今則舍廣略，故造中量論。利益說受者，正法得久住。若人達四諦，四信處難動。不更視他面，永離四惡道。八等人天識，后必至苦際。故造四諦論，不由求慢等。緣起義多種，句味前後次。他難及救義，總別相應理。證義及譬喻，依此說四諦。愿眾生知此，得天道涅槃（Nirvana）。聖諦有四。此言是經何因何緣？佛世尊說如此經。云何聖諦有四不增不減？云何聖義及與諦義？若以聖故名為諦者，前二不應名諦。若言聖家諦故名為諦義則不定。復有經說：『諦唯是一無有第二。』云何四義而不破壞？復有經說：『一切行法是名為苦。』故唯二諦，四諦義不成。複次增一中說：『安立諸法從一至二乃至眾多。』云何諦義獨不增一？複次四相既其不同，云何一時而得並觀？複次四相婆羅門諦，及與聖諦有何差別？持散偈曰：云何

【English Translation】 English version No. 1647 Treatise on the Four Noble Truths, Volume 1 Composed by Vasubandhu Translated by Tripiṭaka Master Paramārtha from India of the Chen Dynasty Chapter 1: Reflection Prajna (Wisdom) pervades all dharmas, Mahākaruṇā (Great Compassion) gathers all beings. The formless speaks of the right path, paying homage to the honored one of humans and gods. The treatise of the great sage Katyayana is concise yet its meaning is profound and vast. The virtuous Buddhamitra extensively explains both words and meanings. There is sequential adornment, the extensive and concise meanings correspond. Names and principles mutually encompass each other, I have seen both treatises. Now I abandon the extensive and concise, therefore I compose a treatise of middle measure. To benefit those who speak and receive, so that the true Dharma may long endure. If one understands the Four Noble Truths, the four kinds of faith are unshakable. No longer looking to others' faces, forever departing from the four evil paths. The eight types of human and heavenly consciousness will eventually reach the end of suffering. Therefore, I compose the Treatise on the Four Noble Truths, not driven by seeking, pride, etc. The meaning of dependent origination is diverse, the flavor of sentences has a sequence. Others' difficulties and the meaning of salvation, the principles of generality and specificity correspond. Evidence of meaning and metaphors, based on these, the Four Noble Truths are explained. May all beings know this and attain the heavenly path and Nirvana. The Noble Truths are four. What is the cause and condition for this statement in the sutra? The World-Honored One Buddha spoke this sutra. Why are the Four Noble Truths four, neither increasing nor decreasing? What is the meaning of 'noble' and the meaning of 'truth'? If it is called 'truth' because of 'noble', then the first two should not be called 'truths'. If it is said that it is called 'truth' because the 'noble' belongs to the 'truth', then the meaning is uncertain. Furthermore, there is a sutra that says: 'Truth is only one, there is no second.' How can the four meanings not be contradictory? Furthermore, there is a sutra that says: 'All conditioned phenomena are called suffering.' Therefore, there are only two truths, and the meaning of the Four Noble Truths is not established. Furthermore, in the Ekottara Agama it says: 'Establishing all dharmas from one to two and even many.' Why does the meaning of truth not increase by one alone? Furthermore, since the four characteristics are different, how can they be observed simultaneously? Furthermore, what is the difference between the four characteristics of the Brahmanical truth and the Noble Truths? The verse for upholding and scattering says: How

四聖諦　　非諦不定境　唯二增並觀　　凈聖諦何別

云何諸佛於四諦中同有一意。云何唯以四諦為諸佛上品正說。云何同觀四諦為境。智慧平等而果有差別。云何阿羅漢於四諦中智圓無餘。不同諸佛得一切智。若不同者。於四諦中應有無明。若一切法四諦中。攝勝奢波葉譬經。應須救解。若不救解應有五諦。若無五諦余法非諦。若苦等四名聖諦者。又說。一苦具足聖諦。如是等經則不須說。若四諦智說名為苦。是義不然。若知一諦亦知余諦者。說后三諦則為無用。云何在先說于苦諦。若未說因先說果者。何得不違一二緣生。云何說滅諦后說道諦。持散偈曰。

一意上果異　　一切智葉譬　四違一無用　　先苦因緣滅

聖諦有四。云何佛世尊說此經。答有諸弟子應得聖道。先在外道稟受邪法。或事常行外道。或不住一處道護命道相違道老聲聞道思瞿曇道鳥翅衣道事水道編髮道事火道裸形道等。如是諸道各贊己法。唯有我法真實無餘諦不相違無死為果。他法不爾。聞此言已無決定智。如是等法何者真實。何者不實。是諸弟子于諦非諦。起無明惑為顯實諦。是故大仙說如是經。譬如有人為偽瓔珞之所欺張。令其得見真實瓔珞。複次有諸別法說如此義。若舍俗飾持沙門相。住阿蘭若處行頭陀法。值遇白

【現代漢語翻譯】現代漢語譯本四聖諦：不是真諦就不是確定的境界。只有兩種情況會增加或合併觀察：那麼清凈的聖諦有什麼區別？為什麼諸佛在四聖諦中具有相同的心意？為什麼只以四聖諦作為諸佛最上品的正確說法？為什麼共同觀察四聖諦作為境界，智慧平等而結果卻有差別？為什麼阿羅漢在四聖諦中智慧圓滿無餘，卻不同於諸佛獲得一切智？如果不同，那麼在四聖諦中應該有無明。如果一切法都在四聖諦中攝持，《勝奢波葉譬經》應該需要救解。如果不救解，應該有五諦。如果沒有五諦，其餘的法就不是真諦。如果苦等四者名為聖諦，又說『一苦具足聖諦』，那麼這樣的經文就不需要說了。如果說四諦的智慧名為苦，這個說法是不對的。如果知道一個真諦也知道其餘的真諦，那麼說後面的三個真諦就沒有用了。為什麼要在先說苦諦？如果未說原因先說結果，怎麼能不違背一二緣生？為什麼在說滅諦之後才說道諦？持散偈說：『心意相同而果位不同，一切智與葉譬不同，四諦相違與一諦無用，先說苦諦再說因緣和滅諦。』聖諦有四種。為什麼佛世尊要說這部經？回答說：因為有些弟子應該證得聖道，但他們先前在外道那裡接受邪法，或者奉行常見外道，或者奉行不住一處道、護命道、相違道、老聲聞道、思瞿曇道、鳥翅衣道、事水道、編髮道、事火道、裸形道等等。這些道都各自讚嘆自己的法，說：『只有我的法是真實的，沒有其餘的真諦，不相違背，以不死為結果，其他的法不是這樣。』聽到這些話后，沒有決定的智慧，不知道這些法哪個是真實的，哪個是不真實的。這些弟子對於真諦和非真諦，生起無明的迷惑，爲了顯明真實的真諦，所以大仙才說了這部經。譬如有人被虛假的瓔珞所欺騙，讓他得見真實的瓔珞。其次，有些其他的法也說了這樣的道理：如果捨棄世俗的裝飾，持守沙門的相貌，住在阿蘭若處，修行頭陀法，遇到白

【English Translation】 English version The Four Noble Truths: If it is not a truth, it is not a definite state. Only two situations will increase or merge observation: then what is the difference between pure noble truths? Why do all Buddhas have the same intention in the Four Noble Truths? Why are only the Four Noble Truths regarded as the supreme and correct teachings of all Buddhas? Why is the common observation of the Four Noble Truths as an object, with equal wisdom but different results? Why is the wisdom of Arhats complete and without remainder in the Four Noble Truths, yet different from the Buddhas who attain all-knowing wisdom? If they are different, then there should be ignorance in the Four Noble Truths. If all dharmas are contained within the Four Noble Truths, the 'Superior Sheaf of Leaves Simile Sutra' should require explanation. If it is not explained, there should be five truths. If there are no five truths, the remaining dharmas are not truths. If suffering and the other three are called Noble Truths, and it is also said, 'One suffering fully possesses the Noble Truth,' then such sutras would not need to be spoken. If the wisdom of the Four Noble Truths is said to be suffering, this statement is incorrect. If knowing one truth also means knowing the remaining truths, then speaking of the latter three truths is useless. Why is the Truth of Suffering spoken of first? If the result is spoken of before the cause, how can it not contradict the arising of one or two conditions? Why is the Truth of the Path spoken of after the Truth of Cessation? The holding and scattering verse says: 'Intentions are the same but results differ, all-knowing wisdom differs from the Sheaf of Leaves Simile, the Four Truths contradict and one truth is useless, first speak of the Truth of Suffering then the cause, conditions, and cessation.' There are four Noble Truths. Why did the World Honored One, the Buddha, speak this sutra? The answer is: because there are disciples who should attain the Noble Path, but they previously received heretical teachings from external paths, or practiced the eternalist external path, or practiced the path of not dwelling in one place, the path of protecting life, the path of contradiction, the path of old Sravakas, the path of thinking of Gautama, the path of bird-wing clothing, the path of serving water, the path of braided hair, the path of serving fire, the path of nakedness, and so on. These paths all praised their own dharma, saying, 'Only my dharma is true, there are no other truths, it does not contradict, and its result is non-death, other dharmas are not like this.' Having heard these words, they have no decisive wisdom, and do not know which of these dharmas is true and which is not. These disciples, regarding truth and non-truth, give rise to the delusion of ignorance, and in order to reveal the true truth, the Great Sage spoke this sutra. For example, someone is deceived by false ornaments, and is then allowed to see the true ornaments. Secondly, some other dharmas also speak of such a principle: if one abandons worldly adornments, maintains the appearance of a Sramana, dwells in the Aranya, practices the Dhuta practices, and encounters white

法減舍財物。守護慚羞登上戒車。控制根馬。磨練聞仗被服定鎧。因此等行。自謂我等是真沙門。是諸人等起沙門增上慢。令其得見真實沙門故。佛世尊說如是經。為顯此義。為通達四諦。于聖法中成實沙門。不由余行。如沙門經說。若有如此具如經說。實沙門者。由四諦觀故得成立。不由世間修行究竟共得有流而名沙門。如裸形偈說。

複次已免九難。前佛已生其厭離因法。以善根香薰習其心。已長聖道資糧意行俱凈。應通達聖諦。是勤行心。為令服聖諦智藥故。佛世尊而說是經。如可治病醫則施藥。複次聞惡道苦最極難忍生厭怖心。為如此人顯不墮惡道因緣。故說此經。何以故。八地獄中受生眾生。六方火焰之所圍繞。舉體洞然如融金色。其出入息皆是火焰受燒熱苦。復有諸人饑食鐵丸渴飲銅汁。或剉或斫或破或抽受種種苦。有眾色狗及鐵嘴鳥等之所啖食。或受餓鬼生。飢渴苦恒隨逼身。咽如針孔。恒欲食飲終無飽足。渴行求水宿業所逼。若近河邊便見河燥。或見膿血屎尿臭穢遍滿。值花果樹變成空林。如偈說言。

月炙如夏日　　風觸如火焰　雨渧如洋湯　　履地如熱灰

是故餓鬼受苦最劇。或生畜生道。恒被籠系斫破鞭打。互相吞食更相疑畏。心恒不安。受如此苦。或生修羅。怨結慳吝慢

觸犯受是等苦。佛諸弟子聞諸惡道有如是苦。畏自墮彼。欲顯四諦知見不是墮因緣故說此經。如人應墮海底施以船筏令其得濟。如經中說。若有眾生於如是苦能如實見則得解脫四種惡道及生老病一切諸苦。複次為令眾生遠離五種邪欺誑語。一能生眾惡。二惡人受行。三賢人遠離。四能發起煩惱。五欺誑為體。為令他說利益眾生五分正語。一自德相應。二善人受行。三生長善根。四令離生死蕀刺稠林。五令至實樂離五邪言行五正語。故說此經。譬如令舍偽寶取真寶。如經中說。莫說實邪惡言。若僧聚集應行兩事。一聖默然。二聖正法言。複次有諸凡夫。各自執著諸別異諦。我執是實他執為非。由此執故互相鬥諍。如生盲見象。欲顯最勝無死鬥諍。無更起無顛倒。是聖諦智慧故說此經。為現此意。執著斷常說我諸人互相鬥諍。見四諦人則不如是了達真空故。如佉多柯經說。複次依正師長住空閑處。受頭陀行減損生具。守護六根節量飲食。初后夜覺樂一心聽。如理思量正說及誦。端坐寂定數息觀門。由此因緣成熟相續。心地靜細或聚動弱。為如是人令得通達故說此經。如潤滑人施其利藥。若真實義唯以智根名為通達。應知此根緣四聖諦。是通達經此中應說。複次為破四惑顯兩方便故說此經。如偈所說。

生起滅離闇　　

【現代漢語翻譯】觸犯這些會遭受這樣的痛苦。佛陀的弟子們聽聞惡道有如此痛苦，害怕自己墮入其中，爲了闡明四諦的知見不是墮落的原因，所以宣說此經。如同有人應墮入海底，施予船筏使他們得以獲救。如經中所說，若有眾生對於這樣的痛苦能夠如實地見到，就能解脫四種惡道以及生老病死一切諸苦。再次，爲了使眾生遠離五種邪欺誑語：一、能產生眾多惡行；二、惡人所奉行；三、賢人所遠離；四、能發起煩惱；五、以欺騙為本質。爲了讓他人說出利益眾生的五分正語：一、與自身功德相應；二、善人所奉行；三、增長善根；四、使人脫離生死荊棘叢林；五、使人到達真實的快樂。爲了遠離五種邪言，奉行五種正語，所以宣說此經。譬如讓人捨棄虛假的寶物，選取真正的寶物。如經中所說：『不要說真實但邪惡的話。』如果僧團聚集，應當實行兩件事：一、聖者的沉默；二、聖者的正法之言。再次，有一些凡夫，各自執著于各種不同的諦理，認為我所執著的是真實的，他人所執著的是錯誤的。由於這種執著，互相爭鬥，如同盲人摸象。爲了闡明最殊勝的無死、無鬥爭、無更起、無顛倒，這是聖諦的智慧，所以宣說此經。爲了顯現這個意思，執著于斷滅和常存，宣說『我』的這些人互相爭鬥，見到四諦的人則不會這樣，因為他們了達真空的緣故。如《佉多柯經》所說。再次，依靠正直的師長，住在空閑之處，奉行頭陀行，減少生活用具，守護六根，節制飲食，初夜和后夜保持覺醒，一心聽聞，如理思維，正確地宣說和誦讀，端坐寂靜，通過數息觀的法門。由於這樣的因緣，成熟相續，心地平靜細膩，或者聚集的動念減弱。爲了使這樣的人能夠通達，所以宣說此經。如同潤滑的人施予他們鋒利的藥物。如果真實的意義唯有以智慧之根才能稱為通達，應當知道這個根緣於四聖諦，是通達之經，這其中應當宣說。再次，爲了破除四種迷惑，顯現兩種方便，所以宣說此經。如偈頌所說：生起滅離闇

【English Translation】 Committing these offenses leads to suffering. The Buddha's disciples, hearing of the suffering in the evil realms, feared falling into them. To clarify that the knowledge and vision of the Four Noble Truths is not a cause for falling, this sutra is taught. It is like someone about to fall into the sea being given a boat to save them. As it says in the sutra, 'If beings can truly see such suffering, they will be liberated from the four evil realms and all suffering of birth, old age, sickness, and death.' Furthermore, to enable beings to avoid the five kinds of false and deceptive speech: 1. That which produces many evils; 2. That which evil people practice; 3. That which virtuous people avoid; 4. That which arouses afflictions; 5. That which has deception as its essence. To enable others to speak the five parts of right speech that benefit beings: 1. Corresponding to one's own virtues; 2. Practiced by virtuous people; 3. Growing good roots; 4. Leading away from the thorny forest of birth and death; 5. Leading to true happiness. To avoid the five kinds of false speech and practice the five kinds of right speech, this sutra is taught. It is like telling someone to abandon false treasures and take true treasures. As it says in the sutra, 'Do not speak truthful but evil words.' If the Sangha gathers, two things should be practiced: 1. Noble silence; 2. Noble Dharma speech. Furthermore, there are ordinary people who each cling to different truths, thinking that what they cling to is real and what others cling to is wrong. Because of this clinging, they fight with each other, like blind men touching an elephant. To clarify the most supreme non-death, non-struggle, non-arising, and non-reversal, which is the wisdom of the Noble Truths, this sutra is taught. To reveal this meaning, those who cling to annihilation and permanence, speaking of 'I,' fight with each other. Those who see the Four Noble Truths do not do so, because they understand emptiness. As the Khatakokhama Sutta says. Furthermore, relying on an upright teacher, living in a secluded place, practicing dhuta practices, reducing living necessities, guarding the six senses, moderating food intake, staying awake in the early and late nights, listening attentively with one mind, contemplating reasonably, correctly speaking and reciting, sitting upright in stillness, and using the method of counting breaths. Because of these causes and conditions, maturation continues, the mind becomes calm and subtle, or the gathered thoughts weaken. To enable such people to understand, this sutra is taught. It is like lubricating people giving them sharp medicine. If the true meaning can only be called understanding with the root of wisdom, it should be known that this root is based on the Four Noble Truths, it is a sutra of understanding, and it should be taught in this. Furthermore, to break the four delusions and reveal the two means, this sutra is taught. As the verse says: Arising cessation separation darkness

種種諸邪執　六十二種見　　因果中無明　為破此等惑　　欲顯不動理　及系解脫緣　　故佛說此經

複次梵等諸天仙等諸人。婆利等修羅道龍等。說藥叉等神。閻摩等。猶不見四聖諦故。不出三界獄。如蠶處繭。迴轉六道猶如車輪。漫走闇中墮深坑險受大燒熱。若見四聖諦。則破無明闇得智光明。解脫四惡道。則不仰觀諸道。由是四聖諦真實無二無倒無諍。能成如來出世勝用。欲顯此義故說此經。論主欲顯四諦義無與等者故。說首盧柯。

知外諦不離　　律理行勝負　不能度生老　　死憂悲大海　則此聖智人　　貪瞋引鬥諍　智者求解脫　　外諦不應知　若人見聖諦　　免惡道勝法　離過無染濁　　常行四等心　眾苦所遍滿　　解脫三界獄　聰慧求涅槃　　應須見聖諦

持散偈曰。

弟子及沙門　　免難畏惡道　過失與邪執　　師尊破顯梵

云何聖諦。唯有四種不減不增。答此問非問。一切處如是無窮故。複次身見斷見常見無事見。為對治此四。是故聖諦有四。複次為對治四倒故說四諦。猶如四念處。複次為離四種邪執事故。由一切眾生有四種邪執。何者為四。謂果因解脫方便邪執。一果邪執者。我見念愛業所生陰界入等。不凈臭穢猶如死狗。三苦火隨燒。無常

金剛之所破壞。我我所者使作者受者。使受者之所遠離。此中凈樂常我執。是果邪執。為離此執故說苦聖諦。二因邪執者。謂世主梵王自在人。雙時自性定自然非因宿業亡尊曰宿藥地水火風鄰虛空等。此非因不平等因執為生因。是名因邪執。為離此執故說集諦。三解脫邪執者。歸五入毗紐體極入空。至世俗住無苦上獨存離我德三定果暫舍永舍。如是等執解脫者。非定非永名解脫執。為破此執故說滅諦。四方便邪執者。謂遠離五塵飲食衣服臥具住處。風水花果根芽枝葉米麵油滓牛糞。以此等物為飲食故。樹皮茅藤板編草青鹿皮。用此等物以為衣服。或復舍此地上。並杵板刺灰聚。臥此等上。或首下腳上。或隨向日熱炙身。恒著濕衣恒住水中。大行投巖赴火永沒水。依時節業盡無因。由此等行謂得涅槃。是名方便邪執。為離此執故說道諦。以事四故。故說四諦。猶如聖道。複次為分別希有法故。聖諦有四。何以故。取陰是眾生依著處故。說苦應知不可依著。由貪愛故無有寂靜。貪愛滅故則有寂滅。苦滅者我慢寂滅。心苦對治故。由修道故無明寂滅。道能對治無明故。複次一切求解脫人。滅苦得樂。是其勝用。滅苦云何。由集滅故。得樂由修道故。聖諦有故。複次經論師說。若人觀見生死過失。觀涅槃功德。則入正定聚。生

【現代漢語翻譯】現代漢語譯本金剛（Vajra，比喻堅固不壞）所能破壞的，是我和我所（認為屬於我的事物）的執著，這使得作者和受者（行為的執行者和結果的承受者）都遠離了。在這種遠離中，認為存在清凈、快樂、常恒和自我的執著，這是一種錯誤的果的執著。爲了破除這種執著，所以宣說了苦聖諦。第二種是因的邪執，也就是認為世主（世界的創造者）、梵王（Brahma，印度教的創造神）、自在人（Isvara，擁有自主權的神）、同時存在的自性（Prakriti，構成世界的基本物質）、命運、自然、非因、宿業（過去的業力）、亡尊（已故的受尊敬的人）、宿藥（神奇的藥物）、地、水、火、風、鄰虛空等等，這些並非真正的因，或者是不平等的因，卻執著地認為是產生萬物的根源。這被稱為因的邪執。爲了破除這種執著，所以宣說了集諦。第三種是解脫的邪執，也就是認為歸於五入（五種感官的融入）、毗紐體（Vishnu，印度教的保護神）的融入、極入空（完全融入空性）、到達世俗、住在沒有痛苦的至高之處、獨自存在、脫離我的功德、三禪定的果報（暫時或永久的捨棄）等等，像這樣的執著解脫，並非真正的恒定和永恒，被稱為解脫的邪執。爲了破除這種執著，所以宣說了滅諦。第四種是方便的邪執，也就是認為遠離五塵（色、聲、香、味、觸）、飲食、衣服、臥具、住處，或者以風、水、花、果、根、芽、枝、葉、米、面、油滓、牛糞等作為食物，或者用樹皮、茅草、藤條、板編草、青鹿皮等作為衣服，或者捨棄這些，睡在地上、木樁、尖刺、灰堆上，或者頭朝下腳朝上，或者隨著太陽的方向炙烤身體，或者總是穿著濕衣服，總是住在水中，或者進行跳崖、赴火、永沉水等極端的行為，或者認為依靠時節和業力就能耗盡一切，或者認為通過這些行為就能獲得涅槃（Nirvana，解脫）。這被稱為方便的邪執。爲了破除這種執著，所以宣說了道諦。因為這四種原因，所以宣說了四聖諦。就像聖道一樣。此外，爲了分別稀有之法，聖諦有四種。為什麼呢？因為執取五蘊（構成個體的五種要素）是眾生依附和執著的地方，所以說苦應該被認知，不應該依附和執著。由於貪愛，所以沒有寂靜。貪愛滅除，則有寂滅。苦滅除，我慢（認為自己重要的心態）也就寂滅了。心苦可以通過對治來消除。通過修道，無明（對事物真相的迷惑）也就寂滅了。道能夠對治無明。此外，一切尋求解脫的人，都希望滅除痛苦，獲得快樂，這是他們最主要的目標。如何滅除痛苦呢？通過集諦的滅除。如何獲得快樂呢？通過修道。所以聖諦是存在的。此外，經論師說，如果一個人觀察到生死的過失，觀察到涅槃的功德，那麼他就會進入正定聚（正確的禪定狀態），從而獲得解脫。

【English Translation】 English version That which can be destroyed by the Vajra (diamond, symbolizing indestructibility) is the attachment to 'I' and 'mine' (the belief in things belonging to oneself), which causes the agent and the recipient (the performer of actions and the receiver of results) to be distanced. Within this distancing, the clinging to purity, pleasure, permanence, and self is a false clinging to the result. To dispel this clinging, the Noble Truth of Suffering is taught. The second is the false clinging to the cause, which is the belief that the Lord of the World, Brahma (the Hindu god of creation), Isvara (a self-governing god), simultaneous nature (Prakriti, the fundamental substance constituting the world), destiny, nature, non-cause, past karma (actions and their consequences), deceased venerable ones, miraculous medicines, earth, water, fire, wind, neighboring empty space, etc., are not the true causes, or are unequal causes, yet are clung to as the source of all things. This is called the false clinging to the cause. To dispel this clinging, the Truth of the Origin of Suffering is taught. The third is the false clinging to liberation, which is the belief that returning to the five entrances (the merging of the five senses), merging with Vishnu (the Hindu god of preservation), completely merging into emptiness, reaching the mundane, dwelling in the highest place without suffering, existing alone, abandoning the merits of self, the fruits of the three dhyanas (meditative states) (temporary or permanent abandonment), etc., such clinging to liberation is not truly constant or eternal, and is called the false clinging to liberation. To dispel this clinging, the Truth of the Cessation of Suffering is taught. The fourth is the false clinging to the path, which is the belief that distancing oneself from the five dusts (form, sound, smell, taste, touch), food, clothing, bedding, dwelling places, or using wind, water, flowers, fruits, roots, sprouts, branches, leaves, rice, flour, oil dregs, cow dung, etc., as food, or using tree bark, thatch, vines, woven grass mats, green deer skin, etc., as clothing, or abandoning these and sleeping on the ground, wooden stakes, thorns, ash heaps, or with the head down and feet up, or roasting the body in the direction of the sun, or always wearing wet clothes, always dwelling in water, or performing extreme acts such as jumping off cliffs, rushing into fire, permanently submerging in water, or believing that relying on seasons and karma can exhaust everything, or believing that through these actions one can attain Nirvana (liberation). This is called the false clinging to the path. To dispel this clinging, the Truth of the Path to the Cessation of Suffering is taught. Because of these four reasons, the Four Noble Truths are taught. Just like the Noble Path. Furthermore, to distinguish rare dharmas, there are four Noble Truths. Why? Because grasping at the five skandhas (the five aggregates that constitute an individual) is where beings attach and cling, therefore it is said that suffering should be known and not clung to. Because of craving, there is no tranquility. When craving ceases, there is tranquility. When suffering ceases, pride (the mentality of considering oneself important) also ceases. Mental suffering can be eliminated through antidotes. Through cultivating the path, ignorance (delusion about the true nature of things) also ceases. The path can counteract ignorance. Furthermore, all those who seek liberation desire to eliminate suffering and attain happiness, which is their primary goal. How to eliminate suffering? Through the cessation of the origin of suffering. How to attain happiness? Through cultivating the path. Therefore, the Noble Truths exist. Furthermore, the sutra and shastra masters say that if a person observes the faults of birth and death and observes the merits of Nirvana, then they will enter the assembly of right concentration (the correct state of meditation), thereby attaining liberation.

死過失云何。謂受生識起失。此識起因即是貪愛。涅槃功德云何。謂識不起樂此識不起方便。即是聖道故說四諦。複次分別世出世因果故說四諦。複次通達四種故。複次依住四種故說四諦。複次別相四種故說四諦。問聖義及諦義云何。答聖義有八。一自在。若系屬他則不自在。名為仆隸。不名為聖。諸佛及弟子。於心及法二處自在。故名為聖。二免貪愛好。如許自在人出家。三聖種生故。名為聖人。如生婆羅門種。四于聖地生。地者謂真實無生。譬如生中國地。五行離生死如婆羅門。六不乘生死車。如舍則無著。七不更生故。猶如陳種。八恭敬應往。以福德故。猶如皇帝。持散偈曰。

自在離貪奴　　聖種聖地生　行離不乘車　　不生恭敬往

諦義有七。一不倒是諦義。譬如火相。二實有是諦義。如經中說。三無變異是諦義。四無二行是諦義。譬如樹提伽蛇耶達多行。五不更起是諦義。從此智不更起。不同火輪智。六不相違是諦義。譬如業及聖戒。七文義相稱是諦義。何以故。言苦者必苦為義。由此七義故名為諦。

汝問。若以聖故名為諦者。前二不應名諦。又若言聖家諦故名為諦者。義則不定者。答諦是聖因。能生聖故。譬如梵住。故名聖諦。如經中說。四足為聖與義相應。複次聖人所說。故名

【現代漢語翻譯】現代漢語譯本：什麼是『死過失』？指的是受生之識的生起過失。此識生起的原因就是貪愛。什麼是涅槃的功德？指的是識不起，並且樂於此識不起的方便。這便是聖道，所以宣說四諦（苦、集、滅、道）。進一步說，爲了分別世間和出世間的因果，所以宣說四諦。進一步說，因為通達四種（苦、集、滅、道），所以宣說四諦。進一步說，因為依止四種（苦、集、滅、道），所以宣說四諦。進一步說，因為四種（苦、集、滅、道）各有不同的相，所以宣說四諦。問：『聖』的含義和『諦』的含義是什麼？答：『聖』的含義有八種：一、自在。如果被其他事物束縛，就不能自在，被稱為奴僕，不能稱為『聖』。諸佛和他們的弟子，在心和法兩個方面都自在，所以稱為『聖』。二、免除貪愛。如同允許自在的人出家。三、從聖種中出生，所以稱為聖人。如同生於婆羅門種姓。四、生於聖地。聖地指的是真實無生。譬如生於中國。五、行為遠離生死，如同婆羅門。六、不乘坐生死之車，如同捨棄就不會執著。七、不再更生，猶如陳腐的種子。八、恭敬地前往，因為有福德，猶如皇帝。持散偈說：『自在離貪奴，聖種聖地生，行離不乘車，不生恭敬往。』『諦』的含義有七種：一、不顛倒是『諦』的含義。譬如火的相。二、真實存在是『諦』的含義。如經典中所說。三、沒有變異是『諦』的含義。四、沒有兩種行為是『諦』的含義。譬如樹提伽（Suddhika）蛇耶達多（Sarpayata）的行為。五、不再生起是『諦』的含義。從此智慧不再生起，不同於火輪智。六、不相違背是『諦』的含義。譬如業和聖戒。七、文義相符是『諦』的含義。為什麼呢？因為說『苦』，必定以『苦』為含義。由於這七種含義，所以稱為『諦』。你問：如果因為『聖』的緣故稱為『諦』，那麼前兩種（不顛倒、真實存在）不應該稱為『諦』。又如果說因為『聖』的家（因）是『諦』的緣故稱為『諦』，那麼含義就不確定了。答：『諦』是『聖』的因，能夠生出『聖』，譬如梵住（Brahmavihara）。所以稱為『聖諦』。如經典中所說，四足（四諦）與『聖』的含義相應。進一步說，因為是聖人所說，所以稱為『諦』。

【English Translation】 English version: What is meant by 'fault of death'? It refers to the fault of the arising of consciousness at rebirth. The cause of this arising of consciousness is none other than craving and attachment. What are the merits of Nirvana? It refers to the non-arising of consciousness and delighting in the means for this non-arising of consciousness. This is the Noble Path, hence the teaching of the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga). Furthermore, the Four Noble Truths are taught to distinguish between the causes and effects of the mundane and supramundane realms. Furthermore, the Four Noble Truths are taught because of the thorough understanding of the four (Dukkha, Samudaya, Nirodha, Magga). Furthermore, the Four Noble Truths are taught because of reliance on the four (Dukkha, Samudaya, Nirodha, Magga). Furthermore, the Four Noble Truths are taught because the four (Dukkha, Samudaya, Nirodha, Magga) each have distinct characteristics. Question: What are the meanings of 'Noble' and 'Truth'? Answer: 'Noble' has eight meanings: 1. Independence. If one is bound by others, one is not independent, and is called a servant, not 'Noble'. The Buddhas and their disciples are independent in both mind and Dharma, hence they are called 'Noble'. 2. Freedom from craving and attachment. Like allowing an independent person to renounce the world. 3. Born from a Noble lineage, hence called a Noble person. Like being born into a Brahmin caste. 4. Born in a Noble land. 'Land' refers to true non-arising. For example, being born in China. 5. Conduct that is detached from birth and death, like a Brahmin. 6. Not riding the chariot of birth and death, like abandoning leads to non-attachment. 7. No further rebirth, like a decayed seed. 8. Worthy of respectful approach, because of merit, like an emperor. The holding verse says: 'Independent, free from craving, not a slave, born of Noble lineage, born in Noble land, conduct detached, not riding the chariot, no rebirth, worthy of respectful approach.' 'Truth' has seven meanings: 1. Non-perversion is the meaning of 'Truth'. Like the characteristic of fire. 2. Real existence is the meaning of 'Truth'. As said in the scriptures. 3. No alteration is the meaning of 'Truth'. 4. No dual conduct is the meaning of 'Truth'. Like the conduct of Suddhika (Suddhika) and Sarpayata (Sarpayata). 5. No further arising is the meaning of 'Truth'. From this wisdom, no further arising occurs, unlike the wisdom of the fire wheel. 6. Non-contradiction is the meaning of 'Truth'. Like karma and the Noble precepts. 7. Correspondence between text and meaning is the meaning of 'Truth'. Why? Because saying 'suffering' (Dukkha) necessarily means 'suffering'. Because of these seven meanings, it is called 'Truth'. You ask: If it is called 'Truth' because of 'Noble', then the first two (non-perversion, real existence) should not be called 'Truth'. And if it is said that it is called 'Truth' because the 'cause' of 'Noble' is 'Truth', then the meaning is uncertain. Answer: 'Truth' is the cause of 'Noble', capable of generating 'Noble', like Brahmavihara (Brahmavihara). Therefore, it is called 'Noble Truth'. As said in the scriptures, the four legs (the Four Noble Truths) correspond to the meaning of 'Noble'. Furthermore, because it is spoken by Noble persons, it is called 'Truth'.

聖諦。如導師路。如經中說。若諸如來。已正當說皆說四諦。問若以聖說名聖諦者。凡夫亦說應名凡諦。答承佛神力說故。成立佛正教故。非凡諦。如舍利弗行因緣。複次聖人故先所了故。譬如仙藥。複次聖人依真實見。故名聖諦。譬如世諦。問凡夫依不實義見。應非聖非諦。答無清凈眼則不能見。譬如生盲擇真似寶。如翳眼人謬見多月。凡夫醉狂不得見。此譬如草頭百象。複次智習論說以體聖故。故說聖諦。譬如烏蛇赤米。複次經中說。無上聖慧所照了故。故說聖諦。汝問。復有經說諦唯是一。無有第二。云何四義而不破壞者。答以無倒義故。一品類異故。四譬如四倒複次由諦義故。一譬如聖道事用異故。四譬如道分。複次法相通故。一譬如色相別故。四譬如四大。複次無我平等故。一無我者一切平等。譬如同異。複次無變異故。依心解脫說。諦唯一更無第二。何以故。苦等聖諦皆有變異。如經中說。一切有為空虛是破壞法。是一真實無壞心解脫。如變異相相應皆實不虛。四義亦爾。是故聖諦有四。汝問。復有經說。一切行法是名為苦故。唯二諦四義不成者。答分別部說意。一切有為法無常故苦。不由第一諦義故苦。為離此故。於世尊所修清凈梵行。是名苦諦。后當廣說。是故四義不壞。複次三苦種說種經。一切有

【現代漢語翻譯】現代漢語譯本聖諦（Arya-satya，聖者的真理）。如同導師之路。如經典中所說，諸佛如來，已經、正在、將要宣說的都是四諦（Four Noble Truths）。問：如果因為聖人宣說而稱為聖諦，那麼凡夫也宣說，是否應該稱為凡夫諦？答：因為是憑藉佛的神力宣說，並且成立佛的正教，所以不是凡夫諦。如同舍利弗（Sariputra）行因緣的故事。再者，因為是聖人首先證悟的，譬如仙藥。再者，聖人依據真實的見解，所以稱為聖諦，譬如世俗諦（conventional truth）。問：凡夫依據不真實的見解，應該既非聖也非諦？答：沒有清凈的眼睛就不能看見。譬如天生的盲人選擇真假寶物。如同眼睛有翳病的人錯誤地看到多個月亮。凡夫因為醉酒或瘋狂而不能看見。這譬如草頭百象（比喻虛妄不實）。再者，《智習論》說，因為本體是聖的，所以說是聖諦。譬如烏蛇和赤米（比喻雖相似但本質不同）。再者，經典中說，因為是被無上的聖慧所照見的，所以說是聖諦。你問：又有經典說諦只有一個，沒有第二個。如何解釋四諦的意義而不互相矛盾呢？答：因為沒有顛倒的意義，所以是一。因為品類不同，所以是四。譬如四種顛倒。再者，由於真諦的意義，所以是一。譬如聖道。由於事用不同，所以是四。譬如道的分支。再者，法相相同，所以是一。譬如色相。差別不同，所以是四。譬如四大（地、水、火、風）。再者，因為無我（anatman）是平等的，所以是一。無我者，一切平等。譬如同和異。再者，因為沒有變異，依據心解脫（citta-vimutti）來說，諦只有一個，更沒有第二個。為什麼呢？苦（duhkha）等聖諦都有變異。如經典中所說，一切有為法都是空虛的，是會壞滅的法。只有真實不壞的心解脫。如同變異的相相應都是真實不虛的，四諦的意義也是如此。所以聖諦有四。你問：又有經典說，一切行法都名為苦，所以只有二諦，四諦的意義不能成立？答：分別部（Vibhajyavada）的意圖是，一切有為法因為無常所以是苦，不是因為第一諦的意義才是苦。爲了遠離這種苦，所以在世尊那裡修清凈的梵行。這名為苦諦。後面會詳細說明。所以四諦的意義沒有被破壞。再者，三苦（duhkha-traya）的種類在經典中說，一切有

English version Arya-satya (Noble Truths). Like the path of the teacher. As it is said in the scriptures, all the Tathagatas, who have spoken, are speaking, and will speak, all speak of the Four Noble Truths. Question: If it is called 'Noble Truth' because it is spoken by the noble ones, then should it be called 'Mundane Truth' because it is also spoken by ordinary people? Answer: Because it is spoken by the power of the Buddha and establishes the Buddha's true teachings, it is not a Mundane Truth. Like the story of Sariputra's causes and conditions. Furthermore, because it is first realized by the noble ones, like a miraculous medicine. Furthermore, because the noble ones rely on true views, it is called 'Noble Truth,' like conventional truth. Question: Ordinary people rely on unreal views, so should it be neither noble nor truth? Answer: Without pure eyes, one cannot see. For example, a person born blind chooses true and false treasures. Like a person with cataracts mistakenly sees multiple moons. Ordinary people cannot see because they are drunk or mad. This is like a hundred elephants on a blade of grass (a metaphor for falsehood). Furthermore, the 'Treatise on the Practice of Wisdom' says that because the essence is noble, it is called 'Noble Truth.' Like a black snake and red rice (a metaphor for things that are similar but different in essence). Furthermore, it is said in the scriptures that because it is illuminated by supreme noble wisdom, it is called 'Noble Truth.' You ask: There are also scriptures that say there is only one Truth, not a second. How can the meaning of the Four Truths be explained without contradicting each other? Answer: Because there is no inverted meaning, it is one. Because the categories are different, it is four. Like the four inversions. Furthermore, because of the meaning of Truth, it is one. Like the Noble Path. Because the functions are different, it is four. Like the branches of the path. Furthermore, because the characteristics of the Dharma are the same, it is one. Like the characteristics of form. Because the differences are different, it is four. Like the four great elements (earth, water, fire, wind). Furthermore, because non-self (anatman) is equal, it is one. Those without self are all equal. Like same and different. Furthermore, because there is no change, according to the liberation of the mind (citta-vimutti), there is only one Truth, and there is no second. Why? The Noble Truths such as suffering (duhkha) all have changes. As it is said in the scriptures, all conditioned dharmas are empty and are destructible dharmas. Only the true and indestructible liberation of the mind. Just as the corresponding aspects of change are all true and not false, so are the meanings of the Four Truths. Therefore, there are four Noble Truths. You ask: There are also scriptures that say that all active dharmas are called suffering, so there are only two Truths, and the meaning of the Four Truths cannot be established? Answer: The intention of the Vibhajyavada school is that all conditioned dharmas are suffering because they are impermanent, not because of the meaning of the first Truth. In order to get away from this suffering, one practices pure conduct in the presence of the World Honored One. This is called the Truth of Suffering. This will be explained in detail later. Therefore, the meaning of the Four Truths has not been destroyed. Furthermore, the types of the three sufferings (duhkha-traya) are mentioned in the scriptures, all that exists

【English Translation】 Arya-satya (Noble Truths). Like the path of the teacher. As it is said in the scriptures, all the Tathagatas, who have spoken, are speaking, and will speak, all speak of the Four Noble Truths. Question: If it is called 'Noble Truth' because it is spoken by the noble ones, then should it be called 'Mundane Truth' because it is also spoken by ordinary people? Answer: Because it is spoken by the power of the Buddha and establishes the Buddha's true teachings, it is not a Mundane Truth. Like the story of Sariputra's causes and conditions. Furthermore, because it is first realized by the noble ones, like a miraculous medicine. Furthermore, because the noble ones rely on true views, it is called 'Noble Truth,' like conventional truth. Question: Ordinary people rely on unreal views, so should it be neither noble nor truth? Answer: Without pure eyes, one cannot see. For example, a person born blind chooses true and false treasures. Like a person with cataracts mistakenly sees multiple moons. Ordinary people cannot see because they are drunk or mad. This is like a hundred elephants on a blade of grass (a metaphor for falsehood). Furthermore, the 'Treatise on the Practice of Wisdom' says that because the essence is noble, it is called 'Noble Truth.' Like a black snake and red rice (a metaphor for things that are similar but different in essence). Furthermore, it is said in the scriptures that because it is illuminated by supreme noble wisdom, it is called 'Noble Truth.' You ask: There are also scriptures that say there is only one Truth, not a second. How can the meaning of the Four Truths be explained without contradicting each other? Answer: Because there is no inverted meaning, it is one. Because the categories are different, it is four. Like the four inversions. Furthermore, because of the meaning of Truth, it is one. Like the Noble Path. Because the functions are different, it is four. Like the branches of the path. Furthermore, because the characteristics of the Dharma are the same, it is one. Like the characteristics of form. Because the differences are different, it is four. Like the four great elements (earth, water, fire, wind). Furthermore, because non-self (anatman) is equal, it is one. Those without self are all equal. Like same and different. Furthermore, because there is no change, according to the liberation of the mind (citta-vimutti), there is only one Truth, and there is no second. Why? The Noble Truths such as suffering (duhkha) all have changes. As it is said in the scriptures, all conditioned dharmas are empty and are destructible dharmas. Only the true and indestructible liberation of the mind. Just as the corresponding aspects of change are all true and not false, so are the meanings of the Four Truths. Therefore, there are four Noble Truths. You ask: There are also scriptures that say that all active dharmas are called suffering, so there are only two Truths, and the meaning of the Four Truths cannot be established? Answer: The intention of the Vibhajyavada school is that all conditioned dharmas are suffering because they are impermanent, not because of the meaning of the first Truth. In order to get away from this suffering, one practices pure conduct in the presence of the World Honored One. This is called the Truth of Suffering. This will be explained in detail later. Therefore, the meaning of the Four Truths has not been destroyed. Furthermore, the types of the three sufferings (duhkha-traya) are mentioned in the scriptures, all that exists

為分分攝。有為苦者說具足分。如依苦苦說苦種苦根苦界苦受等。依壞行苦說亦如是。依一切受說苦。若無常是苦故。說一切有為。或依行苦說生起。是苦有生是苦色生。即是苦生。或說是苦諦。以種種意說苦。是故皆不相違。複次無變異故。依涅槃說一切有為苦苦田故。苦相相應故。故苦四諦義不失。汝問。複次增一中說。安立諸法從一至二乃至眾多。云何諦義獨不增一者。答義真實故。無顛倒故。佛說一切皆名為諦。雖一二三名為增一。諦無增一。為分別諦觀故說有四。為安立智及相故如四念處。如前因緣成立四諦。是義應知為知聖諦故四。知苦有因即得見法。如經中說。若人見十二緣生名為見法。通達出世十六相。皆由見諦故。系屬因緣是無常義。譬如鼓聲。以難陀經為證。若無常是苦。若苦是無我。若無我是空。若人知此則得見法。通達十六相。得滅惑離苦。以是義故。聖諦有四。複次最上品故。不共智境界故。故無增一。如問複次四相不同。云何一時而得並觀者。答由想故。經中說。修習無常想。拔除一切貪愛。是想境界即是苦諦。一切貪愛即是集諦。拔除即是滅諦。無常想即是道諦。以是義故。雖四不同一時得見。複次由思擇故。如經言。因無常等想。思擇五陰貪愛。未生不得生。已生則滅。此中五陰即

【現代漢語翻譯】現代漢語譯本：被劃分爲各個部分。對於『有為』（Samskrta，指由因緣和合而成的、會變化的事物）是苦的，佛陀會詳細地解釋它的各個方面。例如，根據『苦苦』（Duhkha-duhkha，苦上加苦，指直接的痛苦感受）來解釋苦的種子、苦的根源、苦的界限、苦的感受等等。根據『壞苦』（Viparinama-duhkha，變異之苦，指快樂的事物變壞時產生的痛苦）來解釋也是一樣。根據一切感受來解釋苦。如果『無常』（Anitya，諸行無常，指事物不斷變化）是苦的，那麼就說一切『有為』都是苦的。或者根據『行苦』（Samskara-duhkha，行蘊之苦，指由業力驅動的生命本身就是一種潛在的痛苦）來解釋生起。『是苦有生』，『是苦色生』，這都是苦的生起。或者說這是『苦諦』（Duhkha Satya，四聖諦之一，指認識到生命中存在痛苦的真理）。用各種方式來解釋苦，所以這些說法並不矛盾。此外，因為涅槃（Nirvana，指解脫和寂滅的狀態）沒有變異，所以根據涅槃來說一切『有為』都是苦的。因為『苦苦』是田地，因為與苦的相狀相應，所以苦的四聖諦的意義沒有喪失。你問：『此外，《增一阿含經》（Ekottara Agama，佛教經典）中說，安立諸法從一到二乃至眾多，為什麼諦的意義唯獨不增加一呢？』回答：因為諦的意義是真實的，沒有顛倒的緣故。佛陀說一切都名為諦。雖然一、二、三名為增一，但諦沒有增一。爲了分別諦的觀察，所以說有四聖諦。爲了安立智慧和相狀，就像四念處（Sati-patthana，四種禪修方法）一樣。就像前面所說的因緣成立四聖諦。這個意義應該知道，爲了知曉聖諦的緣故，所以有四聖諦。知道苦有因，就能見到法。如經中所說，如果人見到十二緣起（Dvadasanga-pratityasamutpada，佛教關於生命起源和流轉的理論）就名為見法。通達出世間的十六種行相，都是由於見到諦的緣故。系屬因緣是無常的意義。譬如鼓聲。以《難陀經》（Nanda Sutra，佛經名）為證。如果無常是苦，如果苦是無我（Anatta，指沒有永恒不變的自我），如果無我是空（Sunyata，指空性，沒有實體），如果人知道這些就能見到法。通達十六種行相，就能滅除迷惑，脫離痛苦。因為這個意義，所以聖諦有四。此外，因為是最上品，因為是不共智（Asadharana-jnana，指佛陀獨有的智慧）的境界，所以沒有增一。如問：『此外，四相不同，為什麼能一時並觀呢？』回答：由想的緣故。經中說，修習無常想，拔除一切貪愛。這個想的境界就是苦諦。一切貪愛就是集諦（Samudaya Satya，四聖諦之一，指痛苦的根源是貪慾）。拔除就是滅諦（Nirodha Satya，四聖諦之一，指通過修行可以滅除痛苦）。無常想就是道諦（Marga Satya，四聖諦之一，指達到滅苦的修行方法）。因為這個意義，雖然四諦不同，但可以一時得見。此外，由思擇的緣故。如經所言，因無常等想，思擇五陰（Panca-skandha，構成個體的五種要素：色、受、想、行、識）貪愛，未生不得生，已生則滅。此中五陰即...

【English Translation】 English version: It is divided into sections. To those for whom 『Samskrta』 (that which is conditioned, compounded, and subject to change) is suffering, the Buddha speaks in detail about its various aspects. For example, based on 『Duhkha-duhkha』 (suffering upon suffering, referring to direct painful experiences), he explains the seed of suffering, the root of suffering, the boundary of suffering, the feeling of suffering, and so on. It is the same when explaining based on 『Viparinama-duhkha』 (the suffering of change, referring to the pain that arises when pleasurable things deteriorate). Suffering is explained based on all feelings. If 『Anitya』 (impermanence, referring to the constant change of things) is suffering, then it is said that all 『Samskrta』 is suffering. Or, based on 『Samskara-duhkha』 (the suffering of conditioned existence, referring to the inherent suffering in the cycle of existence driven by karma), the arising is explained. 『The arising is suffering,』『the arising of form is suffering,』 this is the arising of suffering. Or it is said to be the 『Duhkha Satya』 (the Truth of Suffering, one of the Four Noble Truths, referring to the recognition of the existence of suffering in life). Suffering is explained in various ways, so these statements are not contradictory. Furthermore, because Nirvana (the state of liberation and cessation) does not change, based on Nirvana, it is said that all 『Samskrta』 is suffering. Because 『Duhkha-duhkha』 is the field, because it corresponds to the characteristics of suffering, the meaning of the Four Noble Truths of suffering is not lost. You ask: 『Furthermore, in the Ekottara Agama (a Buddhist scripture), it is said that the establishment of dharmas goes from one to two and even to many, why is it that the meaning of the Truth alone does not increase by one?』 The answer is: because the meaning of the Truth is real and not inverted. The Buddha said that everything is called Truth. Although one, two, and three are called increasing by one, the Truth does not increase by one. In order to distinguish the observation of the Truth, it is said that there are Four Noble Truths. In order to establish wisdom and characteristics, like the Four Foundations of Mindfulness (Sati-patthana, four types of meditation). Just as the aforementioned causes and conditions establish the Four Noble Truths. This meaning should be known, that for the sake of knowing the Noble Truths, there are Four Noble Truths. Knowing that suffering has a cause, one can see the Dharma. As it is said in the scriptures, if a person sees the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada, the Buddhist theory of the origin and cycle of life), it is called seeing the Dharma. Understanding the sixteen aspects of the supramundane is all due to seeing the Truth. Being bound by causes and conditions is the meaning of impermanence. For example, the sound of a drum. As evidenced by the Nanda Sutra (name of a Buddhist scripture). If impermanence is suffering, if suffering is Anatta (no-self, referring to the absence of a permanent, unchanging self), if no-self is Sunyata (emptiness, referring to the absence of inherent existence), if a person knows these, they can see the Dharma. Understanding the sixteen aspects, one can eliminate delusion and escape suffering. Because of this meaning, there are Four Noble Truths. Furthermore, because it is the most excellent, because it is the realm of Asadharana-jnana (the unique wisdom of the Buddha), there is no increasing by one. As asked: 『Furthermore, the four characteristics are different, why can they be observed simultaneously?』 The answer is: because of thought. It is said in the scriptures that by cultivating the thought of impermanence, all craving is eradicated. The realm of this thought is the Truth of Suffering. All craving is the Truth of Origin (Samudaya Satya, one of the Four Noble Truths, referring to the origin of suffering as craving). Eradication is the Truth of Cessation (Nirodha Satya, one of the Four Noble Truths, referring to the cessation of suffering through practice). The thought of impermanence is the Truth of the Path (Marga Satya, one of the Four Noble Truths, referring to the path to the cessation of suffering). Because of this meaning, although the Four Noble Truths are different, they can be seen simultaneously. Furthermore, because of reflection. As it is said in the scriptures, because of thoughts such as impermanence, reflecting on the craving for the five skandhas (Panca-skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), what has not arisen will not arise, and what has arisen will cease. Here, the five skandhas are...

是苦諦。貪愛即集諦。不生及滅即是滅諦。無常等思擇即是道諦。以是義故。一時得見四諦。複次由觀失故。如經言。觀結處過失貪愛即滅。結處即苦諦。貪愛即集諦。滅即滅諦。過失觀即是道諦。以是義故一時見諦。複次一時見諦。譬如火。火者是可燒等物。一時燒熟熱照。觀者亦爾。害生靜出各各自相離滅。證修同在一時。複次譬如日。日者是可乾等物。謂水種闇花各各異相。干熟破開同在一時。觀諦亦爾。複次譬如燈。燈者是可燒等物。謂炷油闇物各各異相。燒乾破照皆是一時。觀諦亦爾。複次譬如船。船者是可到等不同相物。謂彼此兩岸物流到離。載斷皆在一時。觀諦亦爾。分別部說。若聚苦相觀達生滅心。厭有為修無愿解脫門。若觀有為唯有生滅。不見余法。修空解脫門。若觀寂靜不見有為及生滅相。修無相解脫門。此中苦相即是苦諦。相生是煩惱。業即是集諦。相滅即是滅諦。是法能令心離相見無相。即是道諦。若見無為法寂離生滅。四義一時成。異此無為寂靜。是名苦諦。由除此故無為法寂靜。是名集諦。無為法即是滅諦。能觀此寂靜。及見無為。即是道諦。以是義故。四相雖別得一時觀。后更思量故不廣說。持散偈曰。

相思擇過失　　火日燈船譬　苦相脫門故　　一時觀四諦

汝問。

【現代漢語翻譯】現代漢語譯本是苦諦（duhkha satya，苦的真理）。貪愛即集諦（samudaya satya，苦的根源的真理）。不生及滅即是滅諦（nirodha satya，苦的止息的真理）。無常等思擇即是道諦（marga satya，通往苦的止息的道路的真理）。以是義故。一時得見四諦。複次由觀失故。如經言。觀結處過失貪愛即滅。結處即苦諦。貪愛即集諦。滅即滅諦。過失觀即是道諦。以是義故一時見諦。複次一時見諦。譬如火。火者是可燒等物。一時燒熟熱照。觀者亦爾。害生靜出各各自相離滅。證修同在一時。複次譬如日。日者是可乾等物。謂水種闇花各各異相。干熟破開同在一時。觀諦亦爾。複次譬如燈。燈者是可燒等物。謂炷油闇物各各異相。燒乾破照皆是一時。觀諦亦爾。複次譬如船。船者是可到等不同相物。謂彼此兩岸物流到離。載斷皆在一時。觀諦亦爾。分別部說。若聚苦相觀達生滅心。厭有為修無愿解脫門。若觀有為唯有生滅。不見余法。修空解脫門。若觀寂靜不見有為及生滅相。修無相解脫門。此中苦相即是苦諦。相生是煩惱。業即是集諦。相滅即是滅諦。是法能令心離相見無相。即是道諦。若見無為法寂離生滅。四義一時成。異此無為寂靜。是名苦諦。由除此故無為法寂靜。是名集諦。無為法即是滅諦。能觀此寂靜。及見無為。即是道諦。以是義故。四相雖別得一時觀。后更思量故不廣說。持散偈曰。

相思擇過失　　火日燈船譬　苦相脫門故　　一時觀四諦

汝問。

【English Translation】 English version It is the Truth of Suffering (Duhkha Satya). Craving is the Truth of the Origin of Suffering (Samudaya Satya). Non-arising and cessation are the Truth of the Cessation of Suffering (Nirodha Satya). Contemplation on impermanence, etc., is the Truth of the Path to the Cessation of Suffering (Marga Satya). Therefore, the Four Noble Truths are seen at once. Furthermore, due to observing faults, as the sutra says, 'By observing the faults of the place of attachment, craving ceases.' The place of attachment is the Truth of Suffering. Craving is the Truth of the Origin of Suffering. Cessation is the Truth of the Cessation of Suffering. Observing faults is the Truth of the Path. Therefore, the Truths are seen at once. Furthermore, seeing the Truths at once is like fire. Fire is something that can be burned, etc. It burns, ripens, heats, and illuminates at once. The observer is also like this. Harming, arising, stillness, and exiting each separate from each other cease. Realization and practice are at the same time. Furthermore, it is like the sun. The sun is something that can be dried, etc. Water, seeds, darkness, and flowers each have different appearances. Drying, ripening, breaking, and opening are at the same time. Observing the Truths is also like this. Furthermore, it is like a lamp. A lamp is something that can be burned, etc. The wick, oil, and darkness each have different appearances. Burning, drying, breaking, and illuminating are all at the same time. Observing the Truths is also like this. Furthermore, it is like a boat. A boat is something that can reach different places. Reaching, departing, carrying, and cutting are all at the same time. Observing the Truths is also like this. The Sarvastivada school says, 'If one contemplates the aggregate of suffering and understands the mind of arising and ceasing, one will be weary of conditioned existence and cultivate the liberation door of non-wish.' If one observes conditioned existence and sees only arising and ceasing, and does not see other dharmas, one will cultivate the liberation door of emptiness. If one observes stillness and does not see conditioned existence or the appearance of arising and ceasing, one will cultivate the liberation door of no-sign. In this, the appearance of suffering is the Truth of Suffering. The arising of appearances is affliction. Karma is the Truth of the Origin of Suffering. The cessation of appearances is the Truth of the Cessation of Suffering. This dharma can cause the mind to be free from appearances and see no-sign, which is the Truth of the Path. If one sees the unconditioned dharma as still and free from arising and ceasing, the four meanings are accomplished at once. Different from this, the unconditioned stillness is called the Truth of Suffering. Because of eliminating this, the unconditioned dharma is still, which is called the Truth of the Origin of Suffering. The unconditioned dharma is the Truth of the Cessation of Suffering. Being able to observe this stillness and see the unconditioned is the Truth of the Path. Therefore, although the four aspects are different, they can be observed at once. Because of further contemplation later, it is not explained in detail. The verse for holding and scattering says:

Contemplating appearances and faults, the metaphors of fire, sun, lamp, and boat, 　Because of the suffering aspect and the liberation door, the Four Truths are observed at once.

You ask.

婆羅門諦及聖諦有何差別者。答世尊真聖真婆羅門。此諦故無差別。譬如釋與天帝與。複次婆羅門諦道諦所攝。聖諦者。道果對治道境界所攝。複次一向善是婆羅門諦。善惡無記是聖諦。複次唯道是婆羅門諦。道果是名聖諦。汝問。云何諸佛于聖諦中同有一慧者。答通達無餘法。相平等故。譬如凈眼觀色。複次證見法故。譬如火熱明。此事世間一慧所共證故。複次熟磨法鏡故。諸佛通達法界。知此一切三世。皆如現在。譬如眾多水鏡月面影一。持散偈曰。

兩人一無異　　道善果故異　無餘證見故　　法鏡故同慧

汝問。云何唯以四諦為諸佛上品正說者。答能拔眾生度生死海。譬如出世法。複次諦中最勝故。譬如諦勝。複次能攝一切諸法真實故。猶如勝奢波葉譬。複次梵釋等諸天不曾見故。樂行健力毗搜紐天等。智足未履故。智勤遠行諸外仙人所得故。複次無分別智境界故。若能知此一切功德之所莊嚴。如舍利弗等及佛世尊。複次義具足故。由不共故。此說功德最勝。是故四諦名上品正說。汝問。云何同觀四諦為境故智慧平等而果有差別者。答不由境同故智慧同。譬如定及貪慾等。複次由智慧差別故。故果有差別。譬由業差別故。果有差別。複次修道異故。故得果不同。譬如種子不同果有差別。複次觀過

【現代漢語翻譯】現代漢語譯本：你問，婆羅門諦（Brahman Truth，婆羅門教的真理）和聖諦（Noble Truth，佛教的真理）有什麼區別？回答：世尊（Lord Buddha）是真正的聖者，真正的婆羅門。因此，這種真理沒有差別。譬如『釋』和『天帝』是同義詞。進一步說，婆羅門諦被道諦（Truth of the Path，通往解脫的真理）所包含。而聖諦則包含道果（Fruit of the Path，修道的果實）、對治（antidote，克服煩惱的方法）和道境界（realm of the Path，修道的境界）。進一步說，完全是善的是婆羅門諦。善、惡、無記（中性）是聖諦。進一步說，只有道是婆羅門諦。道和果實被稱為聖諦。你問，為什麼諸佛在聖諦中具有相同的智慧？回答：因為他們通達一切法（all dharmas，所有現象）的無餘之相，並且這些相是平等的。譬如，清凈的眼睛觀看顏色。進一步說，因為他們證見了法（dharma，佛法）。譬如，火具有熱和明亮的性質。這件事是世間共同的智慧所能證實的。進一步說，因為他們像熟練打磨的法鏡（dharma mirror，比喻能清晰反映真理的心）一樣。諸佛通達法界（dharma realm，宇宙的真實本質），知道過去、現在、未來的一切都如現在一樣。譬如，許多水鏡中反映的月亮影像都是同一個。持散偈說：兩人（婆羅門和聖者）本質上沒有差異，因為道、善和果實而有所不同。因為無餘的證見，因為法鏡，所以他們具有相同的智慧。你問，為什麼只有四諦（Four Noble Truths，佛教的四個真理）是諸佛最上品的正確說法？回答：因為它們能拔度眾生脫離生死之海。譬如出世法（transcendental dharma，超越世俗的佛法）。進一步說，因為四諦在所有真理中最殊勝。譬如，真理是殊勝的。進一步說，因為它們能包含一切諸法的真實。猶如殊勝的奢波葉譬喻（勝妙的比喻）。進一步說，因為梵天（Brahma）、帝釋天（Indra）等諸天不曾見過四諦。樂行健力毗搜紐天（Vishnu）等，他們的智慧之足尚未踏足四諦。智勤遠行的外道仙人（non-Buddhist ascetics）也獲得了四諦。進一步說，因為四諦是無分別智（non-discriminating wisdom，超越分別的智慧）的境界。如果能知道這一切功德的莊嚴，就像舍利弗（Sariputra，佛陀的弟子）等和佛世尊（Lord Buddha）一樣。進一步說，因為四諦的意義具足。由於其不共性（uniqueness，獨特性），這種說法功德最殊勝。因此，四諦被稱為最上品的正確說法。你問，為什麼以相同的四諦為境界，智慧是平等的，而果實卻有差別？回答：智慧的相同不是因為境界的相同。譬如，禪定（meditation）和貪慾（greed）等。進一步說，因為智慧有差別，所以果實有差別。譬如，因為業（karma，行為）有差別，所以果實有差別。進一步說，因為修道的方法不同，所以得到的果實也不同。譬如，種子不同，果實就有差別。進一步說，觀察過患（faults，缺點）...

【English Translation】 English version: You ask, what is the difference between Brahman Truth (Brahman Truth, the truth of Brahmanism) and Noble Truth (Noble Truth, the truth of Buddhism)? Answer: The Lord Buddha is the true saint, the true Brahman. Therefore, there is no difference in this truth. For example, 'Shakra' and 'Indra' are synonymous. Furthermore, Brahman Truth is encompassed by the Truth of the Path (Truth of the Path, the truth leading to liberation). Noble Truth, on the other hand, encompasses the Fruit of the Path (Fruit of the Path, the result of cultivation), the antidote (antidote, the method of overcoming afflictions), and the realm of the Path (realm of the Path, the realm of cultivation). Furthermore, that which is entirely good is Brahman Truth. Good, evil, and neutral (indeterminate) are Noble Truth. Furthermore, only the Path is Brahman Truth. The Path and the Fruit are called Noble Truth. You ask, why do all Buddhas have the same wisdom in the Noble Truths? Answer: Because they understand the complete aspect of all dharmas (all dharmas, all phenomena), and these aspects are equal. For example, pure eyes see colors. Furthermore, because they have witnessed the dharma (dharma, the Buddha's teachings). For example, fire has the properties of heat and brightness. This matter can be verified by the common wisdom of the world. Furthermore, because they are like a well-polished dharma mirror (dharma mirror, a metaphor for a mind that clearly reflects the truth). The Buddhas understand the dharma realm (dharma realm, the true nature of the universe), knowing that everything in the past, present, and future is like the present. For example, the moon's image reflected in many water mirrors is the same. The verse says: The two (Brahman and Saint) are not different in essence, but differ because of the Path, goodness, and fruit. Because of the complete witnessing, because of the dharma mirror, they have the same wisdom. You ask, why are only the Four Noble Truths (Four Noble Truths, the four truths of Buddhism) the supreme and correct teaching of all Buddhas? Answer: Because they can deliver sentient beings from the sea of birth and death. For example, the transcendental dharma (transcendental dharma, the Buddha's teachings that transcend the mundane). Furthermore, because the Four Noble Truths are the most supreme of all truths. For example, truth is supreme. Furthermore, because they can encompass the reality of all dharmas. Like the excellent Shepaya parable (excellent parable). Furthermore, because the Four Noble Truths have not been seen by gods such as Brahma (Brahma) and Indra (Indra). Vishnu (Vishnu), who enjoys strength and power, and others, their feet of wisdom have not yet stepped on the Four Noble Truths. Non-Buddhist ascetics (non-Buddhist ascetics) who diligently travel far have also attained the Four Noble Truths. Furthermore, because the Four Noble Truths are the realm of non-discriminating wisdom (non-discriminating wisdom, wisdom that transcends discrimination). If one can know the adornment of all these merits, like Sariputra (Sariputra, the Buddha's disciple) and the Lord Buddha (Lord Buddha). Furthermore, because the meaning of the Four Noble Truths is complete. Because of its uniqueness (uniqueness), this teaching is the most supreme in merit. Therefore, the Four Noble Truths are called the supreme and correct teaching. You ask, why is it that with the same Four Noble Truths as the object, wisdom is equal, but the fruits are different? Answer: The sameness of wisdom is not because of the sameness of the object. For example, meditation (meditation) and greed (greed), etc. Furthermore, because wisdom is different, the fruits are different. For example, because karma (karma, action) is different, the fruits are different. Furthermore, because the methods of cultivation are different, the fruits obtained are also different. For example, if the seeds are different, the fruits will be different. Furthermore, observing faults (faults)...

失下中上品故。故得果不同。汝問。若阿羅漢於四諦中智圓無餘。與一切智則應無異。若不然者。於四諦中應有無明者。答阿羅漢不知四諦外。諸佛境界非是無明。所以者何。但有說故。若阿羅漢不知四諦外言說。非是無明。如勝奢波葉譬經說。複次佛世尊已決判故。于苦等諦不知是名無明。不知四諦外四皮陀皮陀分等。不名無明。複次正對諦智對治煩惱。說名無明。非是不知一切智者。四種別說為無明。何以故。自苦一分識相續各各異。依約無始生死。阿羅漢亦不能見是心。如是已生。由如此增上緣緣等。及思惟等。善惡無記等。如是因所生緣所攝。在如此地跡位時中。次復第二心。次復中後心。如此方法。始自剎那羅婆牟休多。日夜半月一月時節。年數生變及滅自相續中。阿羅漢亦不能見。何況能見一切一切種自苦。若自苦尚其不見。何況能見他苦。是故阿羅漢不能見一切智境界。四諦中總別非是無明。複次離四諦無明對治。智境界外。復有餘法在。聲聞境界有阿羅漢。亦不能見。如舍利弗言。我不見有人天。能見知我。入初定觀及稱量我令我退起。唯揀世尊此寂定名。乃至目連亦不能解是舍利弗所入所起。乃至化度陀難蛇耶婆羅門。及其外生優波低舍。如定智慧辯說修習等。他不能及。如舍利弗。迦葉波亦爾。

【現代漢語翻譯】現代漢語譯本因為失去下中上品的原因，所以得到的果位不同。你問：『如果阿羅漢對於四諦的智慧圓滿無餘，那麼與一切智應該沒有差別。如果不是這樣，那麼在四諦中應該有無明存在。』回答：阿羅漢不知道四諦之外諸佛的境界，但這並非是無明。為什麼這麼說呢？只是因為（佛經中）這樣說而已。如果阿羅漢不知道四諦之外的言說，這並非是無明。如同《勝奢波葉譬經》所說。再者，佛世尊已經決斷判明，對於苦等諦的不知才被稱為無明，而對於四諦之外的四皮陀皮陀分等（含義未知），不稱為無明。再者，正是因為對治煩惱的諦智，才說名為無明，並非是不知一切智者。四種分別的說法稱為無明。為什麼呢？因為自身痛苦的一分，識相續各不相同，依賴於無始生死，阿羅漢也不能見到這個心。就像這樣已經產生，由於如此增上緣緣等，以及思惟等，善惡無記等，這樣的因所生，緣所攝，在這樣的地跡位時中，接著是第二個心，接著是中間和後面的心。如此方法，始自剎那、羅婆、牟休多，日夜、半月、一月、時節、年數，生變以及滅的自身相續中，阿羅漢也不能見到。更何況能見到一切一切種的自身痛苦。如果自身的痛苦尚且不能見到，更何況能見到他人的痛苦。因此，阿羅漢不能見到一切智的境界。四諦中的總別並非是無明。再者，離開四諦無明對治，智境界之外，還有其餘的法存在。在聲聞境界中，阿羅漢也不能見到。如同舍利弗（Sariputra）所說：『我沒有見到有人天，能夠見知我，進入初禪定觀以及稱量我，讓我退起。唯有世尊才能瞭解此寂定之名。』乃至目連（Maudgalyayana）也不能理解舍利弗所入所起。乃至化度陀難蛇耶婆羅門，以及其外生優波低舍。如定、智慧、辯說、修習等，他人不能及。如同舍利弗，迦葉波（Kasyapa）也是如此。

【English Translation】 English version It is because of losing the lower, middle, and upper grades that the fruits obtained are different. You ask: 'If an Arhat's (one who has attained Nirvana) wisdom in the Four Noble Truths is complete and without remainder, then it should be no different from the wisdom of all Buddhas. If not, then there should be ignorance in the Four Noble Truths.' The answer is: An Arhat does not know the realm of all Buddhas outside the Four Noble Truths, but this is not ignorance. Why is this so? It is only because it is said so (in the scriptures). If an Arhat does not know the speech outside the Four Noble Truths, it is not ignorance, as stated in the Sheng She Bo Ye Pi Jing (a sutra title). Furthermore, because the World Honored One (Buddha) has already decisively judged, not knowing the Truths of Suffering etc. is called ignorance, while not knowing the si pi tuo pi tuo fen (meaning unknown) outside the Four Noble Truths is not called ignorance. Furthermore, it is precisely because the wisdom of the Truths counteracts afflictions that it is called ignorance, not because one does not know the wisdom of all Buddhas. The four kinds of separate statements are called ignorance. Why? Because one's own suffering, the continuity of consciousness, are each different, relying on beginningless samsara (cycle of death and rebirth), even an Arhat cannot see this mind. Just like this has already arisen, due to such zeng shang yuan yuan (dominant conditions) etc., as well as thinking etc., good, evil, and neutral etc., such causes are born, conditioned by conditions, in such a place, trace, and time, then the second mind, then the middle and later minds. In this way, starting from ksana (instant), rava (a unit of time), muhyuta (a unit of time), days and nights, half a month, one month, seasons, years, the arising and ceasing of one's own continuum, even an Arhat cannot see. How much more so to see all kinds of one's own suffering. If one's own suffering cannot be seen, how much more so to see the suffering of others. Therefore, an Arhat cannot see the realm of all Buddhas' wisdom. The general and specific aspects of the Four Noble Truths are not ignorance. Furthermore, apart from the Four Noble Truths, the counteracting of ignorance, and the realm of wisdom, there are other dharmas (teachings). In the realm of Sravakas (disciples), even an Arhat cannot see. As Sariputra (Sariputra) said: 'I have not seen any human or deva (god) who can see and know me, entering the first dhyana (meditative state) and measuring me, causing me to retreat and arise. Only the World Honored One can understand the name of this tranquil samadhi (state of meditative consciousness).' Even Maudgalyayana (Maudgalyayana) could not understand what Sariputra entered and arose from. Even the conversion of Tuo Nan She Ye Brahmin, and his external birth Upadisa. Such as samadhi, wisdom, eloquence, practice, etc., others cannot reach. Just like Sariputra, Kasyapa (Kasyapa) is also like this.

是故離四諦無明等對治。是名非智。非是無明。汝問。若一切法四諦中攝。勝奢波葉譬經。應須救解。若不救解應有五諦。若無五諦余法非諦者。答自然滅等不出諦外識境界故。非所觀故。云何非所觀。若知此法不得流盡及苦盡故。不離仰視外道面故。非諸見不能動如帝釋幢。若通達此。不得稱為微細通達。如射破發端不可遍行故。是故不須修學。複次餘論師說。一切法由相故皆入諦攝。雖然皮陀及皮陀分宿傳世本量判。僧佉愉伽實廣論。欲塵論。鞞世師論。醫方論。相論。算數論。時智論。獸論鴉域論。明論。歌舞莊嚴論。人舞論天舞論。天仙王傳等論。外道論。常行外道等。乃至九十六種。復有草藥藤樹等。皮根心花果葉等力。熟德味等。復有世間不可思議希有四大變異業果報等。有論能分別此。佛依此論說勝奢波葉譬。如是等義不為汝說。不生功德故。能起諸惑故。增長有為故。是故不說。譬如毒藥相憎藥。反質咒幻化皮多羅論等。以損惱他故。佛所不說。非為四諦外故。所以不說。汝問。若苦等四名聖諦者。又說是苦具足聖諦。如是等經則不須說。又若汝言于苦諦是名苦者。是義不然。答是經說智為苦諦。如境無分別故。如說四量。複次由境界安立故。智得成立。譬如六識。複次由功能故。智體唯一。約能為

【現代漢語翻譯】現代漢語譯本因此，如果離開了四諦（苦、集、滅、道）以及對治無明等煩惱的方法，這就叫做『非智』，而不是『無明』。你問：『如果一切法都包含在四諦之中，《勝奢波葉譬經》就應該加以解釋。如果不解釋，就應該有五諦。如果沒有五諦，那麼其他的法就不是諦。』回答：自然消滅等現象沒有超出諦的範圍，因為它們是意識的境界，不是所要觀察的對象。為什麼不是所要觀察的對象呢？如果知道這些法，就不能使煩惱流盡，也不能使痛苦止息。因為沒有離開仰視外道的面容（指對外道的依賴）。這些法不能像帝釋幢那樣，使各種見解動搖。如果通達這些法，也不能稱為微細的通達，就像射破發端一樣，不可能普遍地實行。所以不需要修學。另外，有些論師說，一切法由於其相狀，都包含在諦之中。雖然有皮陀（Pīṭha，古代印度的一種醫學理論）以及皮陀分（Pīṭha-bhāga，皮陀的一部分），宿傳世本量判（不確定含義），僧佉（Sāṃkhya，數論派）愉伽（Yoga，瑜伽派）實廣論（不確定含義），欲塵論（不確定含義），鞞世師論（Vaiśeṣika，勝論派），醫方論（醫學理論），相論（關於相的理論），算數論（數學理論），時智論（關於時間的知識的理論），獸論（關於動物的理論），鴉域論（關於烏鴉的領域的理論），明論（關於明亮的理論），歌舞莊嚴論（關於歌舞和裝飾的理論），人舞論（關於人類舞蹈的理論），天舞論（關於天神舞蹈的理論），天仙王傳等論（關於天仙王傳說的理論）等外道論，常行外道等（不確定含義），乃至九十六種外道。還有草藥藤樹等的皮、根、心、花、果、葉等的藥力、成熟程度、藥味等。還有世間不可思議的稀有四大變異業果報等。有些論能夠分別這些。佛依據這些論說了《勝奢波葉譬》。像這些意義，我不為你解說，因為它們不能產生功德，反而會引起各種迷惑，增長有為法。所以我不說。譬如毒藥、相憎藥、反質咒幻化皮多羅論等，因為它們會損害他人，所以佛不說。不是因為它們在四諦之外，而是因為這個原因不說。你問：『如果苦等四法名為聖諦，又說『是苦具足聖諦』，像這樣的經就不需要說了。』又如果你說『對於苦諦，這就是苦』，這個意義是不對的。回答：這部經說智慧是苦諦，就像境界沒有分別一樣。就像說四量（不確定含義）。另外，由於境界的安立，智慧才能成立，譬如六識。另外，由於功能，智的本體是唯一的，根據其功能而說。

【English Translation】 English version Therefore, to be apart from the Four Noble Truths (duḥkha, samudaya, nirodha, and marga) and the antidotes to ignorance, etc., is called 'non-wisdom,' not 'ignorance.' You ask: 'If all dharmas are included in the Four Noble Truths, then the Śūraṅgama Sūtra should be explained. If it is not explained, then there should be five truths. If there are no five truths, then other dharmas are not truths.' The answer is: natural extinction, etc., do not go beyond the scope of the Truths because they are the realm of consciousness and not objects of observation. Why are they not objects of observation? If one knows these dharmas, one cannot exhaust the outflows of afflictions or extinguish suffering. Because one has not abandoned looking up to the faces of externalists (referring to reliance on externalist teachings). These dharmas cannot shake various views like the banner of Indra. If one understands these, it cannot be called subtle understanding, just like shooting a hair tip, it is impossible to practice universally. Therefore, there is no need to study them. Furthermore, some teachers say that all dharmas, due to their characteristics, are included in the Truths. Although there are Pīṭha (an ancient Indian medical theory) and Pīṭha-bhāga (a part of Pīṭha), Su-chuan Shih Ben Liang Pan (uncertain meaning), Sāṃkhya (enumeration school), Yoga (yoga school), Shi Guang Lun (uncertain meaning), Yu Chen Lun (uncertain meaning), Vaiśeṣika (atomistic school), medical theories, theories of characteristics, mathematical theories, theories of the knowledge of time, theories of animals, theories of the crow's realm, theories of brightness, theories of song and dance adornment, theories of human dance, theories of celestial dance, theories of celestial king legends, etc., externalist theories, Chang Xing Wai Dao (uncertain meaning), etc., up to ninety-six kinds of externalist paths. There are also the medicinal power, maturity, and taste of the skin, roots, heartwood, flowers, fruits, and leaves of herbs, vines, and trees, etc. There are also the inconceivable and rare transformations of the four great elements, karmic results, and retributions in the world. Some theories can distinguish these. The Buddha, based on these theories, spoke of the Śūraṅgama Sūtra. Such meanings, I do not explain to you, because they do not generate merit, but rather cause various confusions and increase conditioned dharmas. Therefore, I do not speak of them. For example, poisons, medicines that cause mutual hatred, Fan Zhi Zhou Huan Hua Pi Tuo Luo Lun, etc., because they harm others, the Buddha does not speak of them. It is not because they are outside the Four Noble Truths, but because of this reason that they are not spoken of. You ask: 'If the four dharmas such as suffering are called Noble Truths, and it is also said 'This suffering is the complete Noble Truth,' then such sutras do not need to be spoken.' Also, if you say 'Regarding the Truth of Suffering, this is suffering,' this meaning is not correct. The answer is: this sutra says that wisdom is the Truth of Suffering, just as the realm has no distinctions. Just like speaking of the four measures (uncertain meaning). Furthermore, due to the establishment of the realm, wisdom can be established, like the six consciousnesses. Furthermore, due to function, the essence of wisdom is unique, and it is spoken of according to its function.

四。如四正勤智亦如是。複次四聖諦智為總故。於四諦觀說智為勝。由此義故說智如境。複次欲顯決定出離是四諦功德故。隨說一苦具足聖諦。與義相應。若了義說者。苦等是了義諦。何以故。佛說苦等有生等相故。安立四種觀故。若不如此。唯有一觀名為修習。若取此經分別諸諦。唯有一諦。所謂道諦。謂說無為諦故。是經非證此義。依阿毗達磨及藏論故得成立。汝問。若知一諦亦知余諦。說后三諦則為無用者。答我不說見苦諦即見余諦。我說一時見四諦。一時離一時除。一時得一時修故。說余諦非為無用。譬如說苦諦。復有為境界數量故。如說道數量。複次四中隨知一已即通余諦。如知一粒則通余粒。是故四諦並皆有用。複次入觀門故。觀取陰即離舍愛念。如知怨家。取陰者是苦諦。愛念即集諦。離舍即滅諦。知是道諦。依苦觀門。其義如此。知貪愛已即舍。由此苦不生貪愛即集諦。所貪愛即苦諦。苦不生即滅諦。知即道諦。依集諦觀門如此。知有為寂滅已。若人證此。無明即滅。有為貪渴即寂靜。有為寂滅即是滅諦。此所離法即是苦諦。無明貪愛即是集諦。知即道諦。依滅諦觀門如此。知助道法即生修習。煩惱障與其相違。即舍。由舍此故有更生。助道者是道諦。有即苦諦。煩惱業即集諦。舍此及有不生是即滅

【現代漢語翻譯】現代漢語譯本四。四正勤的智慧也是如此（四正勤智：通過精進努力，斷除已生之惡，不生未生之惡；增長未生之善，保持已生之善）。再者，四聖諦的智慧是總括性的，在對四諦的觀察中，稱說智慧最為殊勝。因為這個緣故，說智慧就像境界一樣重要。而且，爲了彰顯決定出離是四聖諦的功德，所以隨著說一個苦諦，就具足了所有聖諦，與義理相應。如果按照了義（究竟真實之義）來說，苦等就是了義諦。為什麼呢？因為佛陀說苦等有生等相的緣故，安立四種觀的緣故。如果不是這樣，就只有一種觀叫做修習。如果取此經文來分別諸諦，就只有一諦，就是道諦，因為說道諦是無為的緣故。這部經不是爲了證明這個意義，而是依據阿毗達磨（Abhidharma，論藏）及藏論才能成立。你問：如果知道一諦也知道其餘的諦，那麼說后三諦就沒有用了。回答：我不是說見到苦諦就見到其餘的諦，我說的是一時見到四諦，一時離開，一時去除，一時得到，一時修習，所以說其餘的諦不是沒有用。譬如說苦諦，還有爲了境界數量的緣故，就像說道的數量一樣。再者，四諦中隨便知道一個，就能通達其餘的諦，就像知道一粒米就能通達其餘的米一樣。所以四諦都有用。再者，進入觀門之後，觀察取陰（取陰：五取蘊，即色、受、想、行、識）就能離開捨棄愛念，就像知道怨家一樣。取陰是苦諦，愛念是集諦，離開捨棄是滅諦，知道是道諦。依據苦觀門，道理是這樣的。知道貪愛之後就捨棄，因此苦就不生起，貪愛就是集諦，所貪愛的就是苦諦，苦不生起就是滅諦，知道就是道諦。依據集諦觀門是這樣的。知道有為法寂滅之後，如果有人證得這個，無明就滅除，有為法的貪渴就寂靜。有為法的寂滅就是滅諦，所要離開的法就是苦諦，無明貪愛就是集諦，知道就是道諦。依據滅諦觀門是這樣的。知道助道法就能生起修習，煩惱障和它相反，就捨棄。由於捨棄這個，就不會再有更生。助道法是道諦，有就是苦諦，煩惱業就是集諦，捨棄這個以及有不生起就是滅諦。

【English Translation】 English version 4. The wisdom of the Four Right Exertions (Four Right Exertions: through diligent effort, to eliminate evil that has already arisen, and not to allow evil that has not yet arisen to arise; to increase good that has not yet arisen, and to maintain good that has already arisen) is also the same. Furthermore, the wisdom of the Four Noble Truths is comprehensive. In the observation of the Four Truths, it is said that wisdom is the most excellent. For this reason, it is said that wisdom is as important as the realm. Moreover, in order to reveal that the merit of decisively departing from suffering is the virtue of the Four Noble Truths, therefore, by speaking of one Truth of Suffering, all the Noble Truths are complete, corresponding to the meaning. If speaking according to the definitive meaning (ultimate and true meaning), suffering and so on are the definitive truths. Why? Because the Buddha said that suffering and so on have characteristics such as arising, and because four kinds of contemplation are established. If it were not so, there would only be one contemplation called cultivation. If one takes this sutra to distinguish the truths, there would only be one truth, which is the Truth of the Path, because it is said that the Truth of the Path is unconditioned. This sutra is not to prove this meaning, but can only be established based on the Abhidharma (Abhidharma, Collection of Treatises) and the Collection of Treatises. You ask: If knowing one truth also means knowing the other truths, then speaking of the latter three truths is useless. Answer: I am not saying that seeing the Truth of Suffering means seeing the other truths. I am saying that one sees the Four Truths at one time, departs at one time, removes at one time, obtains at one time, and cultivates at one time, so speaking of the other truths is not useless. For example, speaking of the Truth of Suffering, there is also the reason for the quantity of the realm, just like speaking of the quantity of the path. Furthermore, knowing one of the four truths at random can lead to understanding the other truths, just like knowing one grain of rice can lead to understanding the other grains of rice. Therefore, all four truths are useful. Furthermore, after entering the gate of contemplation, observing the grasping at the aggregates (grasping at the aggregates: the five aggregates of grasping, namely form, feeling, perception, mental formations, and consciousness) can lead to leaving and abandoning love and attachment, just like knowing an enemy. Grasping at the aggregates is the Truth of Suffering, love and attachment are the Truth of Accumulation, leaving and abandoning are the Truth of Cessation, and knowing is the Truth of the Path. According to the gate of contemplation of suffering, the principle is like this. After knowing craving, one abandons it, therefore suffering does not arise. Craving is the Truth of Accumulation, what is craved is the Truth of Suffering, the non-arising of suffering is the Truth of Cessation, and knowing is the Truth of the Path. According to the gate of contemplation of the Truth of Accumulation, it is like this. After knowing the quiescence of conditioned phenomena, if someone realizes this, ignorance is extinguished, and the thirst for conditioned phenomena is calmed. The quiescence of conditioned phenomena is the Truth of Cessation, the dharma to be abandoned is the Truth of Suffering, ignorance and craving are the Truth of Accumulation, and knowing is the Truth of the Path. According to the gate of contemplation of the Truth of Cessation, it is like this. Knowing the supporting practices of the path leads to the arising of cultivation, the afflictive obscurations are the opposite of it, and are abandoned. Because of abandoning this, there will be no further rebirth. The supporting practices of the path are the Truth of the Path, existence is the Truth of Suffering, afflictive karma is the Truth of Accumulation, and abandoning this and the non-arising of existence is the Truth of Cessation.

諦。依道諦觀門如此。由諸諦觀門故。雖復觀一說于余諦。非為無用。汝問。云何在先說苦諦者。答為止息苦修四諦觀。及出家住于梵行故先說苦。複次生老死等眾苦無邊唸唸恒逼。行人觀此求覓苦因。譬如師子。複次外緣不能治無始時節是根本病。行人觀此求覓病因。譬如醫師。複次遍滿三界災橫疾惱。行人觀此求覓其因。如尋毒樹。複次粗故失故。厭惡依止故。驚怖處所故。故先說苦。汝問。若未說因先說果者。何得不違十二緣生者。答生次第故。十二緣生先因後果。思擇次第故。於四諦中先果后因。是故二說皆不相違。複次果中有迷緣因計果。如經言。若此有彼亦有。由此生彼亦生。若因中有迷緣果計因。如經言。老死等有何法令有。由此義故。各有所破。皆不相違。逆順說故。二說不同。逆說緣生。是名四諦。是故不違十二緣生。汝問。云何先說滅諦后說道諦者。答有二種義。一順二逆。如經中說。戒清凈為心清凈。心清凈者為慧清凈。乃至解脫知見及明解脫。是名順說。逆說者。解脫者以離欲為緣。離欲者厭惡為緣。厭惡者以實見為緣。乃至無憂悔者。以戒清凈為緣。

四諦論思擇品究竟。

四諦論略說品第二

問四諦次第云何。答。

粗橫重結所　　依道怖事果　病火怨依債　

【現代漢語翻譯】現代漢語譯本：諦（Satya，真理）。依照道諦（Marga-satya，道之真理）的觀門是這樣的。由於各種諦觀門，即使只觀一個諦，也說及其他諦，並非沒有用處。你問：『為什麼先說苦諦（Dukkha-satya，苦之真理）呢？』回答：爲了止息苦，修習四諦觀，以及出家安住于梵行（Brahmacarya，清凈行）的緣故，所以先說苦。其次，生、老、死等眾苦無邊無際，唸唸不斷地逼迫，修行人觀察這些，尋求苦的原因，譬如獅子。再次，外在的因緣不能治療無始以來的根本病，修行人觀察這些，尋求病因，譬如醫師。再次，遍滿三界（Trailokya，欲界、色界、無色界）的災禍、橫禍、疾病、煩惱，修行人觀察這些，尋求其原因，如尋找毒樹。再次，因為苦是粗顯的、會失去的、令人厭惡的、需要依止的、令人驚怖的處所，所以先說苦。你問：『如果未說因，先說果，怎麼能不違背十二緣起（Dvadasanga-pratityasamutpada，十二因緣）呢？』回答：因為有生起的次第，十二緣起是先因後果；因為有思擇的次第，在四諦中是先果后因。所以這兩種說法都不互相違背。再次，在果中，有迷惑因緣而執著于果的情況，如經中所說：『若此有，彼亦有；由此生，彼亦生。』在因中，有迷惑因緣而執著于因的情況，如經中所說：『老死等有什麼法令其存在？』因為這個道理，各有其所破斥的對象，都不互相違背。因為逆說和順說的緣故，兩種說法不同。逆說緣起，就叫做四諦。所以不違背十二緣起。你問：『為什麼先說滅諦（Nirodha-satya，滅之真理），后說道諦呢？』回答：有兩種意義，一是順，二是逆。如經中所說：『戒清凈為心清凈，心清凈者為慧清凈，乃至解脫知見及明解脫。』這是順說。逆說則是：解脫者以離欲為緣，離欲者以厭惡為緣，厭惡者以實見為緣，乃至無憂悔者，以戒清凈為緣。《四諦論·思擇品》究竟。《四諦論·略說品》第二問：四諦的次第是怎樣的？答：粗橫重結所　　依道怖事果病火怨依債

【English Translation】 English version: Satya (Truth). The contemplation gate according to Marga-satya (Truth of the Path) is as follows. Because of the various contemplation gates of the Truths, even if one contemplates only one Truth, it also speaks of the other Truths, and it is not useless. You ask: 'Why is Dukkha-satya (Truth of Suffering) spoken of first?' The answer is: in order to stop suffering, to practice the contemplation of the Four Truths, and to dwell in Brahmacarya (Pure Conduct) after leaving home, therefore suffering is spoken of first. Secondly, the sufferings of birth, old age, death, etc., are boundless and constantly pressing, and practitioners observe these and seek the cause of suffering, like a lion. Furthermore, external conditions cannot cure the fundamental disease of beginningless time, and practitioners observe these and seek the cause of the disease, like a physician. Furthermore, disasters, calamities, diseases, and afflictions pervade the three realms (Trailokya, Desire Realm, Form Realm, Formless Realm), and practitioners observe these and seek their cause, like searching for a poisonous tree. Furthermore, because suffering is coarse, subject to loss, disgusting, in need of reliance, and a place of fear, suffering is spoken of first. You ask: 'If the cause is not spoken of first, but the effect is spoken of first, how can it not contradict the Twelve Nidanas (Dvadasanga-pratityasamutpada, Twelve Links of Dependent Origination)?' The answer is: because there is an order of arising, the Twelve Nidanas are cause first and effect later; because there is an order of deliberation, in the Four Truths, the effect is first and the cause is later. Therefore, these two statements do not contradict each other. Furthermore, in the effect, there is a case of being deluded by the conditions and clinging to the effect, as it is said in the sutra: 'If this exists, that also exists; from the arising of this, that also arises.' In the cause, there is a case of being deluded by the conditions and clinging to the cause, as it is said in the sutra: 'What law causes old age and death to exist?' Because of this reason, each has its object of refutation, and they do not contradict each other. Because of the reverse and forward speaking, the two statements are different. Speaking of Dependent Origination in reverse is called the Four Truths. Therefore, it does not contradict the Twelve Nidanas. You ask: 'Why is Nirodha-satya (Truth of Cessation) spoken of first, and then Marga-satya (Truth of the Path)?' The answer is: there are two meanings, one is forward and the other is reverse. As it is said in the sutra: 'Purity of precepts leads to purity of mind, purity of mind leads to purity of wisdom, and even to liberation, knowledge of liberation, and clear liberation.' This is forward speaking. Reverse speaking is: the liberated one takes detachment as the condition, the detached one takes aversion as the condition, the averse one takes true seeing as the condition, and even the one without sorrow and regret takes purity of precepts as the condition. The end of the 'Contemplation Chapter' of the Treatise on the Four Truths. The Second Chapter, 'Brief Explanation', of the Treatise on the Four Truths Question: What is the order of the Four Truths? Answer: Coarse, horizontal, heavy, knotted place, relying on the path, fearful event, fruit. Disease, fire, enemy, reliance, debt.

熱毒逼害境

欲顯粗大境故說苦諦。得苦相已。此法何因生故說集。此法盡何處次說滅。此法因何得故次說道。複次無始橫網是名苦。橫根名集。永離橫根是名為滅。能拔除者說名為道。複次極重名苦。執重名集。舍名滅。能滅執名道。複次結處名苦。是結名集。結盡名滅。觀過名道。複次取亦如是。複次依處名苦。世間凡夫雖為取陰所害。猶起依著。如依怨家謬為親友。依所安愛名集。因此安愛住三有獄不求出離。譬如狂囚。無依愛名滅。無方所依止故。如瞿提經說。能滅依愛名道。觀依過故。如觀燒屋。複次六道名苦。以無樂故。猶如穢廁。業煩惱名集。為道因故。離道名滅。無假名物故。譬如火滅。如鹿頭經說。能引出諸道故名為道。如婆羅呵馬王經說。複次怖畏名苦。我愛名集。無畏處名滅。上實樂故運至無畏處名道。複次作事名苦。事因名集。拔除事因名滅。能拔名道。複次似果名苦。似種子名集。似種子壞名滅。似種子壞因名道。複次苦如病。集如病因。滅如無病。道如治病藥。複次苦如火。集如薪。滅如火盡。道如火盡因。複次似怨名苦。結恨名集。除結恨名滅。能除因名道。複次似衣名苦。似塵名集。塵凈名滅。凈因名道。複次苦如債。集如貧。滅如離貧。道如財物。複次苦如燒熱。集如燒

【現代漢語翻譯】現代漢語譯本熱毒逼害境

爲了顯示粗大之境，所以說苦諦（dukkha satya，關於苦難的真理）。得到苦的相狀之後，此法由何因產生？所以說集諦（samudaya satya，關於苦難根源的真理）。此法在何處滅盡？接著說滅諦（nirodha satya，關於苦難止息的真理）。此法因何而得？接著說道諦（magga satya，關於達到苦難止息之道的真理）。

再者，無始以來的橫向羅網名為苦。橫向羅網的根源名為集。永遠脫離橫向羅網的根源名為滅。能夠拔除橫向羅網根源的，說名為道。

再者，極重的負擔名為苦。執著于重負名為集。捨棄重負名為滅。能夠滅除執著的，名為道。

再者，繫縛之處名為苦。導致繫縛的因素名為集。繫縛的止息名為滅。觀察過患名為道。

再者，取（upadana，執取）也是如此。再者，依賴之處名為苦。世間的凡夫雖然被取陰（upadanakkhandha，構成存在的執取之蘊）所害，仍然生起依賴執著，如同依賴怨家卻誤以為是親友。依賴所安身愛戀之處名為集。因此安身愛戀而住在三有（bhava-traya，三界）的牢獄中，不求出離，譬如瘋狂的囚犯。沒有依賴愛戀名為滅，因為沒有方所可以依賴止息，如《瞿提經》所說。能夠滅除依賴愛戀名為道，因為觀察依賴的過患，如觀察燃燒的房屋。

再者，六道（gati-satta，六種輪迴的道途）名為苦，因為沒有真正的快樂，猶如污穢的廁所。業（karma，行為）和煩惱（klesha，精神上的困擾）名為集，因為是道的因緣。脫離道名為滅，因為沒有虛假的名稱事物，譬如火的熄滅，如《鹿頭經》所說。能夠引導出諸道，所以名為道，如《婆羅呵馬王經》所說。

再者，怖畏（bhaya，恐懼）名為苦。我愛（atma-prema，對自我的愛）名為集。沒有怖畏之處名為滅，因為有至上的真實快樂。執行至沒有怖畏之處名為道。

再者，造作諸事名為苦。諸事的起因名為集。拔除諸事的起因名為滅。能夠拔除諸事起因的，名為道。

再者，虛假的果實名為苦。虛假的種子名為集。虛假種子的壞滅名為滅。導致虛假種子壞滅的因緣名為道。

再者，苦如疾病。集如病因。滅如沒有疾病。道如治療疾病的藥物。

再者，苦如火。集如柴薪。滅如火的熄滅。道如導致火熄滅的因緣。

再者，苦如怨敵。結恨（kodha，憤怒和怨恨）名為集。消除結恨名為滅。能夠消除結恨的因緣名為道。

再者，苦如衣服。似塵垢名為集。塵垢的清凈名為滅。導致清凈的因緣名為道。

再者，苦如債務。集如貧窮。滅如脫離貧窮。道如財物。

再者，苦如燒灼的熱。集如燒灼的...

【English Translation】 English version The Realm of Oppressive Heat and Poison

To reveal the realm of grossness, the Truth of Suffering (dukkha satya) is taught. Having obtained the aspect of suffering, what is the cause of this dharma's arising? Therefore, the Truth of the Origin (samudaya satya) is taught. Where does this dharma cease? Next, the Truth of Cessation (nirodha satya) is taught. By what means is this dharma attained? Next, the Truth of the Path (magga satya) is taught.

Furthermore, the beginningless horizontal net is called suffering. The root of the horizontal net is called origin. Permanently departing from the root of the horizontal net is called cessation. That which can eradicate is called the path.

Furthermore, extreme heaviness is called suffering. Grasping at heaviness is called origin. Abandoning heaviness is called cessation. That which can eliminate grasping is called the path.

Furthermore, the place of bondage is called suffering. That which binds is called origin. The cessation of bondage is called cessation. Observing faults is called the path.

Furthermore, grasping (upadana) is also like this. Furthermore, the place of reliance is called suffering. Although worldly ordinary people are harmed by the aggregates of grasping (upadanakkhandha), they still give rise to reliance and attachment, like relying on an enemy but mistakenly taking them for a friend. Relying on what is considered safe and loved is called origin. Because of this safety and love, they dwell in the prison of the three existences (bhava-traya), not seeking liberation, like a mad prisoner. Having no reliance or love is called cessation, because there is no place to rely on for cessation, as the Gotami Sutta says. That which can eliminate reliance and love is called the path, because one observes the faults of reliance, like observing a burning house.

Furthermore, the six realms (gati-satta) are called suffering, because there is no true happiness, like a filthy toilet. Karma (action) and afflictions (klesha) are called origin, because they are the cause of the path. Departing from the path is called cessation, because there are no false names or things, like the extinguishing of a fire, as the Rohitassa Sutta says. That which can lead out to all paths is called the path, as the Brahma Net Sutta says.

Furthermore, fear (bhaya) is called suffering. Self-love (atma-prema) is called origin. The place of no fear is called cessation, because there is supreme true happiness. Moving towards the place of no fear is called the path.

Furthermore, creating actions is called suffering. The cause of actions is called origin. Eradicating the cause of actions is called cessation. That which can eradicate the cause of actions is called the path.

Furthermore, false fruit is called suffering. False seed is called origin. The destruction of the false seed is called cessation. The cause of the destruction of the false seed is called the path.

Furthermore, suffering is like a disease. Origin is like the cause of the disease. Cessation is like being without disease. The path is like the medicine to cure the disease.

Furthermore, suffering is like fire. Origin is like fuel. Cessation is like the extinguishing of the fire. The path is like the cause of the extinguishing of the fire.

Furthermore, suffering is like an enemy. Holding grudges (kodha) is called origin. Eliminating grudges is called cessation. That which can eliminate the cause of grudges is called the path.

Furthermore, suffering is like clothing. Like dirt is called origin. The purity of dirt is called cessation. The cause of purity is called the path.

Furthermore, suffering is like debt. Origin is like poverty. Cessation is like being free from poverty. The path is like wealth.

Furthermore, suffering is like burning heat. Origin is like burning...

熱因。滅如清涼。道如涼具。複次苦毒發。集諦如毒。滅如離毒。道如阿伽陀。複次苦如逼惱。集如能惱。滅如離惱。道如離惱因。複次苦如殺害。集如能害者。滅如離殺。道如離殺因。複次苦應知。集應除。滅應得。為此三事故修聖道。次第如此。四諦體相云何。偈曰。

似真理足品　　有為相影識　虛妄一切三　　逼有等十二

有諸法師說真似二諦。生者貪愛果故名為真苦。道者業果名為似苦。生因貪愛名為真集。牽六道業名為似集。生因愛盡名為真滅。六道因盡名為似滅。能滅生因正智名為真道。戒等方便能離道因說名似道。又理足論師說。識為真苦。與此相應色等亦名為苦。自愛名真集。與此相應業等亦名為集。自愛盡為真滅。由此盡故余盡亦名為滅。正見名真道。若此不生余不至滅。由此生故余亦名道。又假名部說。諦有三種。一苦品。二品諦。三聖諦。苦品者。謂五取陰苦。品諦者。逼惱為相苦。聖諦者。是苦一味。集品者謂貪愛集。品諦者能生為相。集聖諦是集一味。滅品者謂沙門果。滅品諦者寂靜為相。滅聖諦者一味為相。道品者謂八分聖道。道諦者直離為相。道聖諦者一味為相。又分別部說。一切有為皆苦。由無常故。非初諦故苦。為離此故。於世尊所修凈梵行。是苦聖諦。一切因皆

【現代漢語翻譯】現代漢語譯本熱因。滅如清涼。道如涼具。複次苦毒發。集諦如毒（苦的根源）。滅如離毒。道如阿伽陀（解毒劑）。複次苦如逼惱。集如能惱。滅如離惱。道如離惱因。複次苦如殺害。集如能害者。滅如離殺。道如離殺因。複次苦應知。集應除。滅應得。為此三事故修聖道。次第如此。四諦體相云何。偈曰。　似真理足品　　有為相影識　虛妄一切三　　逼有等十二　　有諸法師說真似二諦。生者貪愛果故名為真苦。道者業果名為似苦。生因貪愛名為真集。牽六道業名為似集。生因愛盡名為真滅。六道因盡名為似滅。能滅生因正智名為真道。戒等方便能離道因說名似道。又理足論師說。識為真苦。與此相應色等亦名為苦。自愛名真集。與此相應業等亦名為集。自愛盡為真滅。由此盡故余盡亦名為滅。正見名真道。若此不生余不至滅。由此生故余亦名道。又假名部說。諦有三種。一苦品。二品諦。三聖諦。苦品者。謂五取陰苦。品諦者。逼惱為相苦。聖諦者。是苦一味。集品者謂貪愛集。品諦者能生為相。集聖諦是集一味。滅品者謂沙門果。滅品諦者寂靜為相。滅聖諦者一味為相。道品者謂八分聖道。道諦者直離為相。道聖諦者一味為相。又分別部說。一切有為皆苦。由無常故。非初諦故苦。為離此故。於世尊所修凈梵行。是苦聖諦。一切因皆

【English Translation】 English version Heat is the cause. Extinction is like coolness. The path is like a cooling tool. Furthermore, suffering arises from poison. The Samudaya Satya (truth of the origin of suffering) is like poison. Extinction is like being free from poison. The path is like Agada (antidote). Furthermore, suffering is like oppression. Accumulation is like that which oppresses. Extinction is like being free from oppression. The path is like the cause of being free from oppression. Furthermore, suffering is like killing. Accumulation is like that which kills. Extinction is like being free from killing. The path is like the cause of being free from killing. Furthermore, suffering should be known. Accumulation should be eliminated. Extinction should be attained. For these three reasons, the Noble Path should be cultivated. The order is thus. What are the substance and characteristics of the Four Noble Truths? The verse says: 　Seeming truth, sufficient qualities　　Conditioned phenomena, form, shadow, consciousness 　Falsehood, all three　　Oppression, existence, etc., twelve 　　Some Dharma masters say there are two truths, true and seeming. Birth is called true suffering because it is the result of craving. The path, which is the result of karma, is called seeming suffering. The cause of birth, craving, is called true accumulation. Karma that leads to the six realms is called seeming accumulation. The exhaustion of craving, the cause of birth, is called true extinction. The exhaustion of the causes of the six realms is called seeming extinction. Righteous wisdom that can extinguish the cause of birth is called the true path. Expedient means such as precepts that can separate from the cause of the path are called the seeming path. Furthermore, the logician says that consciousness is true suffering. Form and other things corresponding to this are also called suffering. Self-love is called true accumulation. Karma and other things corresponding to this are also called accumulation. The exhaustion of self-love is true extinction. Because of this exhaustion, the remaining exhaustion is also called extinction. Right view is called the true path. If this does not arise, the rest will not reach extinction. Because of this arising, the rest is also called the path. Furthermore, the Provisional Name school says that there are three kinds of truths. First, the category of suffering. Second, the truth of category. Third, the Noble Truth. The category of suffering refers to the suffering of the five aggregates of clinging. The truth of category is suffering characterized by oppression. The Noble Truth is the single flavor of suffering. The category of accumulation refers to the accumulation of craving. The truth of category is characterized by the ability to produce. The Noble Truth of accumulation is the single flavor of accumulation. The category of extinction refers to the fruit of the Shramana. The truth of the category of extinction is characterized by tranquility. The Noble Truth of extinction is characterized by a single flavor. The category of the path refers to the Noble Eightfold Path. The truth of the path is characterized by direct separation. The Noble Truth of the path is characterized by a single flavor. Furthermore, the Sarvastivada school says that all conditioned phenomena are suffering because they are impermanent. Suffering is not the first truth. To be free from this, pure conduct is cultivated in the presence of the World Honored One. This is the Noble Truth of suffering. All causes are

名集。以能生故。非第二諦故集。為斷此故。於世尊所修凈梵行。是集聖諦。一切有為寂離名滅。由寂靜故。非第三諦故滅。為證此滅。於世尊所修凈梵行。是滅聖諦。一切善法皆是道。能出離故。非第四諦故道。為習此道。於世尊所修凈梵行。是名聖諦。又說執相為煩惱。煩惱及煩惱所起業名集。若從此有有名集聖諦。有生名苦聖諦。如此從第二諦生第一諦。若心舍離執相達無相界。由此因故煩惱。煩惱所起業斷。由此斷故無復因緣。有不更生。此不更生名滅聖諦。此法能令心舍離執相證無相界。是正見等名滅道聖諦。如執相余影似道妄分別等亦如是。又分別論中說。世尊不依一切苦。假說苦諦。若爾何為為顯無記果。執取陰性體相故。假說苦諦。假說苦因法。為別離此故。於世尊所修凈梵行。是真苦諦。不依一切。因假說集諦。為顯能生後有因性體相故。假說集諦。假說集因法。為斷此故。於世尊所修凈梵行。是真集諦。不依一切滅。假說滅諦。為顯輪轉道斷性體相故。假說滅諦。假說滅因法。為證至故。於世尊所修凈梵行。是真滅諦。不依一切道。假說道諦。為顯能除惑道性體相故。假說道諦因法。為修此故。於世尊所修凈梵行。是真道諦。又藏論說。略明苦有二種。一與憎會。二與愛離。此二二處。一身二心

【現代漢語翻譯】現代漢語譯本『名集』，因為能夠產生（苦果），所以是『集』（Samudaya，苦之根源），但並非第二聖諦，爲了斷除『集』，在世尊處修習清凈梵行，這就是『集聖諦』。一切有為法寂靜止息稱為『滅』（Nirodha，寂滅），因為寂靜的緣故，所以是『滅』，但並非第三聖諦，爲了證得此『滅』，在世尊處修習清凈梵行，這就是『滅聖諦』。一切善法都是『道』（Marga，道路），能夠出離（輪迴），所以是『道』，但並非第四聖諦，爲了修習此『道』，在世尊處修習清凈梵行，這就是『道聖諦』。又說執著于相是煩惱，煩惱以及煩惱所引起的業稱為『集』。如果從此（煩惱和業）產生『有』，就稱為『集聖諦』，『有』的產生稱為『苦聖諦』。如此，從第二諦（集）產生第一諦（苦）。如果心舍離執著于相，達到無相的境界，由於這個原因，煩惱和煩惱所引起的業就會斷滅。由於這個斷滅，就沒有了再次產生（苦）的因緣，這種不再產生就稱為『滅聖諦』。這種法能夠使心舍離執著于相，證得無相的境界，這就是正見等，稱為『滅道聖諦』。如同執著于相，其餘的虛幻影像，虛妄分別等等也是如此。又在分別論中說，世尊不依賴於一切『苦』，而假說『苦諦』。如果這樣，那（世尊）是爲了什麼呢？爲了顯示無記果，執取陰性（構成要素）的體相，所以假說『苦諦』。假說『苦』的因法，爲了分別舍離此（苦因），在世尊處修習清凈梵行，這是真正的『苦諦』。不依賴於一切『因』，而假說『集諦』。爲了顯示能夠產生後有的因性體相，所以假說『集諦』。假說『集』的因法，爲了斷除此（集因），在世尊處修習清凈梵行，這是真正的『集諦』。不依賴於一切『滅』，而假說『滅諦』。爲了顯示輪轉之道斷滅的體相，所以假說『滅諦』。假說『滅』的因法，爲了證得此（滅），在世尊處修習清凈梵行，這是真正的『滅諦』。不依賴於一切『道』，而假說『道諦』。爲了顯示能夠去除迷惑之道的體相，所以假說『道諦』。假說『道』的因法，爲了修習此（道），在世尊處修習清凈梵行，這是真正的『道諦』。又藏論說，簡略地說明『苦』有兩種：一是與憎恨的事物相遇，二是與喜愛的事物分離。這兩種情況，一是身（的痛苦），二是心（的痛苦）。

【English Translation】 English version 'Nama-samudaya' (name-accumulation), because it is capable of producing (suffering), is 'Samudaya' (the origin of suffering), but it is not the second Noble Truth. To sever this 'Samudaya', practicing pure Brahma-conduct under the World Honored One, this is the 'Samudaya Noble Truth'. All conditioned dharmas being tranquil and ceasing is called 'Nirodha' (cessation), because of tranquility, it is 'Nirodha', but it is not the third Noble Truth. To realize this 'Nirodha', practicing pure Brahma-conduct under the World Honored One, this is the 'Nirodha Noble Truth'. All good dharmas are 'Marga' (the path), capable of liberation (from Samsara), so it is 'Marga', but it is not the fourth Noble Truth. To cultivate this 'Marga', practicing pure Brahma-conduct under the World Honored One, this is called the 'Marga Noble Truth'. Furthermore, it is said that clinging to characteristics is affliction, affliction and the karma arising from affliction are called 'Samudaya'. If 'existence' arises from this (affliction and karma), it is called 'Samudaya Noble Truth', the arising of 'existence' is called 'Dukkha Noble Truth'. Thus, the first truth (Dukkha) arises from the second truth (Samudaya). If the mind abandons clinging to characteristics and reaches the realm of no-characteristics, because of this reason, affliction and the karma arising from affliction will cease. Because of this cessation, there is no longer the cause for rebirth, this non-rebirth is called 'Nirodha Noble Truth'. This dharma can enable the mind to abandon clinging to characteristics and realize the realm of no-characteristics, this is Right View etc., called 'Marga-Nirodha Noble Truth'. It is the same with clinging to characteristics, other illusory images, false discriminations, and so on. Moreover, in the Vibhasa (commentary) it is said, the World Honored One does not rely on all 'suffering', but provisionally speaks of 'Dukkha Satya' (Truth of Suffering). If so, what is it for? In order to reveal the unmarked result, grasping the nature of the constituent elements, therefore provisionally speaking of 'Dukkha Satya'. Provisionally speaking of the cause of 'suffering', in order to distinguish and abandon this (cause of suffering), practicing pure Brahma-conduct under the World Honored One, this is the true 'Dukkha Satya'. Not relying on all 'causes', but provisionally speaking of 'Samudaya Satya' (Truth of Origin). In order to reveal the nature of the cause that can produce future existence, therefore provisionally speaking of 'Samudaya Satya'. Provisionally speaking of the cause of 'Samudaya', in order to sever this (cause of Samudaya), practicing pure Brahma-conduct under the World Honored One, this is the true 'Samudaya Satya'. Not relying on all 'cessation', but provisionally speaking of 'Nirodha Satya' (Truth of Cessation). In order to reveal the nature of the cessation of the cycle of rebirth, therefore provisionally speaking of 'Nirodha Satya'. Provisionally speaking of the cause of 'Nirodha', in order to realize this (Nirodha), practicing pure Brahma-conduct under the World Honored One, this is the true 'Nirodha Satya'. Not relying on all 'paths', but provisionally speaking of 'Marga Satya' (Truth of the Path). In order to reveal the nature of the path that can remove delusion, therefore provisionally speaking of 'Marga Satya'. Provisionally speaking of the cause of 'Marga', in order to cultivate this (Marga), practicing pure Brahma-conduct under the World Honored One, this is the true 'Marga Satya'. Furthermore, the Abhidharma-kosa (Treasury of Knowledge) says, briefly explaining that there are two kinds of 'suffering': one is encountering what is hated, and the other is separation from what is loved. In these two situations, one is the body (suffering), and the other is the mind (suffering).

。因愛三種故。則成三苦。集諦有三。愛見及業。愛見二惑名為後集。由此已有業。粗妙集滅諦有三。一見一處惑滅。二欲一處惑滅。三有一處惑滅。道諦有三。一見道。二修道。三成守道。此三即三根。復說。苦者逼相。集者生相。滅者寂靜相。道者能出離相。復說。苦者有相。集者能有相。滅者離相。道者能離相。

四諦論分別苦諦品第三之一

何者為苦諦。略說如此已。云何廣分別。于苦聚中雲何說生為初。云何為生。云何生相。云何生事。云何生緣生。云何苦。若生是苦三種樂生義則不成。生之與起云何為異。阿羅漢五陰未滅。云何說生已盡。云何為老。云何老相。云何老事。云何老緣。云何老苦。齒落相等不皆遍有。苦非不遍。云何說老是苦聖諦。有為不住唸唸滅故。云何有老。持散偈曰。

分別初四生　　苦三及差別　盡四老並苦　　齒落等念滅

云何為病。云何病相。云何病事。云何病緣。云何病苦。若由病故身恒苦者。云何不違此偈。

無病第一利　　知足為勝財　無疑為上親　　涅槃無比樂

若天道無病。一切眾生以病為法。此言應救正道。論說病為業果。是業果苦非苦聖諦。佛說苦名為病。又偈說饑為第一病。如此二說云何為異。云何為死。云何死相。云

【現代漢語翻譯】現代漢語譯本：因為貪愛三種事物，就會形成三種苦。集諦（Samudaya Satya，苦之集起）有三種：愛、見和業。愛和見這兩種迷惑被稱為『後集』，因為有了這些才會有業。粗略和精妙的集滅諦（Nirodha Satya，苦之滅盡）有三種：一是見道所斷惑的滅盡，二是欲界所斷惑的滅盡，三是有頂天所斷惑的滅盡。道諦（Marga Satya，滅苦之道）有三種：一是見道，二是修道，三是成就守護道。這三種也就是三根。進一步說，苦的特徵是逼迫，集的特徵是產生，滅的特徵是寂靜，道的特徵是能夠出離。進一步說，苦是『有』的現象，集是能夠產生『有』的現象，滅是脫離『有』的現象，道是能夠脫離『有』的現象。

《四諦論》分別苦諦品第三之一

什麼是苦諦（Dukkha Satya，苦之真諦）？簡略地說就是這樣，如何廣泛地分別呢？在苦的集合中，為什麼說生是最初的苦？什麼是生？生的相狀是什麼？生的事情是什麼？生所依賴的因緣是什麼？什麼是苦？如果生就是苦，那麼三種樂的產生就沒有意義了。生和起有什麼不同？阿羅漢（Arhat，已證解脫的聖者）的五陰（Panca-skandha，構成個體的五種要素：色、受、想、行、識）還沒有滅盡，為什麼說生已經滅盡了？什麼是老？老的相狀是什麼？老的事情是什麼？老所依賴的因緣是什麼？老是怎樣的苦？牙齒脫落等現象不是每個人都有，而苦應該是普遍存在的，為什麼說老是苦聖諦？因為有為法（Samskrta，由因緣和合而成的法）是無常的，唸唸生滅，怎麼能說有老呢？持散偈說：

分別最初的四種生，苦的三種以及差別；盡的四種，老以及苦，牙齒脫落等唸唸滅。

什麼是病？病的相狀是什麼？病的事情是什麼？病所依賴的因緣是什麼？病是怎樣的苦？如果因為生病身體就一直痛苦，怎麼不違背這句偈語：

無病是第一利益，知足是最好的財富，沒有疑惑是最好的親人，涅槃（Nirvana，寂滅）是無與倫比的快樂。

如果天道沒有疾病，一切眾生都以疾病為常態，這句話應該糾正。論中說病是業的果報，是業果之苦，不是苦聖諦。佛說苦的名字是病，又有偈語說飢餓是第一病，這兩種說法有什麼不同？什麼是死？死的相狀是什麼？

【English Translation】 English version: Because of attachment to three things, three kinds of suffering are formed. The Samudaya Satya (Truth of the Origin of Suffering) has three aspects: craving, views, and karma. These two delusions, craving and views, are called 'later accumulation' because karma arises from them. The coarse and subtle Nirodha Satya (Truth of the Cessation of Suffering) has three aspects: first, the cessation of afflictions eradicated by the path of seeing; second, the cessation of afflictions eradicated in the desire realm; and third, the cessation of afflictions eradicated in the realm of existence. The Marga Satya (Truth of the Path to the Cessation of Suffering) has three aspects: first, the path of seeing; second, the path of cultivation; and third, the path of accomplishing and guarding. These three are also the three roots. Furthermore, the characteristic of suffering is oppression, the characteristic of accumulation is arising, the characteristic of cessation is tranquility, and the characteristic of the path is the ability to liberate. Furthermore, suffering is the phenomenon of 'existence,' accumulation is the ability to produce the phenomenon of 'existence,' cessation is the separation from the phenomenon of 'existence,' and the path is the ability to separate from the phenomenon of 'existence.'

《Treatise on the Four Noble Truths》, Chapter Three, Section One on Dukkha Satya (Truth of Suffering)

What is Dukkha Satya (the Truth of Suffering)? It has been briefly explained like this. How can it be extensively differentiated? Within the collection of suffering, why is birth said to be the initial suffering? What is birth? What is the characteristic of birth? What is the event of birth? What are the conditions upon which birth depends? What is suffering? If birth is suffering, then the arising of the three kinds of pleasure would be meaningless. What is the difference between birth and arising? The five skandhas (Panca-skandha, the five aggregates constituting an individual: form, feeling, perception, mental formations, and consciousness) of an Arhat (Arhat, a liberated being) have not yet been extinguished, so why is it said that birth has already ceased? What is aging? What is the characteristic of aging? What is the event of aging? What are the conditions upon which aging depends? How is aging suffering? The falling of teeth and other such phenomena do not occur in everyone, but suffering should be universal. Why is aging said to be a noble truth of suffering? Because conditioned phenomena (Samskrta, phenomena arising from causes and conditions) are impermanent, arising and ceasing moment by moment, how can it be said that there is aging? The verse for upholding and scattering says:

Differentiate the initial four kinds of birth, the three kinds of suffering and their differences; The four kinds of cessation, aging and suffering, the falling of teeth and other such momentary cessations.

What is illness? What is the characteristic of illness? What is the event of illness? What are the conditions upon which illness depends? How is illness suffering? If the body is constantly suffering because of illness, how does this not contradict this verse:

No illness is the first benefit, contentment is the best wealth, No doubt is the best relative, Nirvana (Nirvana, liberation) is incomparable happiness.

If the heavenly realm has no illness, and all beings consider illness to be the norm, this statement should be corrected. The treatise says that illness is the result of karma, it is the suffering of karmic results, not the noble truth of suffering. The Buddha said that the name of suffering is illness, and another verse says that hunger is the first illness. What is the difference between these two statements? What is death? What is the characteristic of death?

何死事。云何死緣。云何死苦。放逸死。破戒死。生緣死。此三何異。又有覺無覺死。有悔無悔死。有放逸無放逸死。有著無著死。有調伏不調伏死。少分調伏死。其義云何。五陰唸唸自滅。他害等死。云何得成。云何為怨憎會。云何怨憎會相。云何怨憎會事。云何怨憎會緣。云何怨憎會苦。若怨憎類有聚會者。永不相離。此義應至。云何為親愛離。云何親愛離相。云何。親愛離事。云何親愛離緣。云何親愛離苦。老等聚會即怨憎會。少壯等離即親愛離。更說怨會愛離。云何非重說耶。云何所求不得。云何求不得相。云何求不得事。云何求不得緣。云何求不得苦。欲塵即苦至得亦苦。求之不得云何為苦。以何因緣求之不得。云何略說五取陰為苦略義。云何諸陰何相。陰有何義。是色識等同有為相。云何說五陰與取陰雲何為異。云何說取陰為苦陰。不名苦陰者何義。隨正見一苦已即通達苦諦。何用廣說諸苦相耶。經中亦說。色樂亦在樂處。若取陰是苦。經則相違。云何此經獨說略言。余經說色苦乃至識苦取陰。復何因緣苦。總略義云何。

汝問。何者為苦諦。略說如此已。云何廣分別者。答有諸弟子樂略正教。如舍利弗等開智受化。是故略說。有諸弟子樂聞廣說。如難陀及弗迦婆等。廣分別智故為廣說。複次有諸

【現代漢語翻譯】何謂死亡之事？何謂死亡之緣？何謂死亡之苦？放逸而死、破戒而死、因生緣而死，這三者有何不同？又有覺知與無覺知的死、有後悔與無後悔的死、有放逸與無放逸的死、有執著與無執著的死、有調伏與不調伏的死、少分調伏的死，這些的意義是什麼？五陰（色、受、想、行、識，構成個體的五種要素）唸唸生滅，以及被他人傷害等導致的死亡，是如何成立的？何謂怨憎會（與怨恨憎惡之人相會）？何謂怨憎會之相？何謂怨憎會之事？何謂怨憎會之緣？何謂怨憎會之苦？如果怨恨憎惡之類的人聚集在一起，永遠不分離，這道理應該如何理解？何謂親愛離（與親愛之人分離）？何謂親愛離之相？何謂親愛離之事？何謂親愛離之緣？何謂親愛離之苦？衰老等聚集就是怨憎會，年少力壯等離別就是親愛離，如果再重複說怨憎會和親愛離，為何不是重複贅述呢？何謂所求不得？何謂求不得之相？何謂求不得之事？何謂求不得之緣？何謂求不得之苦？對物慾的追求本身是苦，即使得到也仍然是苦，求之不得為何是苦？因為什麼因緣導致求之不得？如何簡略地說五取陰（執取色、受、想、行、識五陰）就是苦的簡略含義？五陰各自具有什麼相？陰具有什麼意義？是色、識等都具有有為（因緣和合而生滅變化）之相嗎？為何說五陰與取陰有所不同？為何說取陰是苦陰？不稱為苦陰的又是什麼意思？只要正確地認識到一種苦，就能通達苦諦（佛教四聖諦之一），為何還要廣泛地說各種苦相呢？經典中也說，色（物質）的快樂也存在於快樂之處，如果取陰是苦，那麼經典就互相矛盾了。為何這部經只說簡略的言語，而其他經典卻說色苦乃至識苦，取陰又是因為什麼因緣而苦？總體的簡略含義是什麼？你問，什麼是苦諦？簡略地說完這些之後，如何才能廣泛地分別解說呢？回答說，有些弟子喜歡簡略而正確的教導，比如舍利弗（智慧第一的佛陀十大弟子之一）等，他們開啟智慧並接受教化，所以為他們簡略地說。有些弟子喜歡聽廣泛的解說，比如難陀（佛陀的弟弟）和弗迦婆等，爲了讓他們廣泛地分別智慧，所以為他們廣泛地說。其次，有些...

【English Translation】 What is the matter of death? What is the cause of death? What is the suffering of death? What is the difference between death due to negligence, death due to breaking precepts, and death due to the condition of birth? Furthermore, what is the meaning of death with or without awareness, death with or without regret, death with or without negligence, death with or without attachment, death with or without taming, and death with partial taming? The five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute an individual) arise and cease moment by moment, and death caused by harm from others, etc., how is this established? What is meeting with those you hate (resentment and aversion)? What is the characteristic of meeting with those you hate? What is the matter of meeting with those you hate? What is the cause of meeting with those you hate? What is the suffering of meeting with those you hate? If those of the nature of resentment and aversion gather together and never separate, how should this principle be understood? What is separation from loved ones? What is the characteristic of separation from loved ones? What is the matter of separation from loved ones? What is the cause of separation from loved ones? What is the suffering of separation from loved ones? Gathering with old age, etc., is meeting with those you hate; separation from youth and strength, etc., is separation from loved ones. If resentment and aversion and separation from loved ones are repeated, why is it not redundant? What is not obtaining what you seek? What is the characteristic of not obtaining what you seek? What is the matter of not obtaining what you seek? What is the cause of not obtaining what you seek? What is the suffering of not obtaining what you seek? The pursuit of desires is itself suffering, and even obtaining them is still suffering. Why is not obtaining what you seek suffering? Due to what causes is it that you do not obtain what you seek? How can it be briefly said that the five grasping skandhas (grasping at form, feeling, perception, mental formations, and consciousness) are the brief meaning of suffering? What are the characteristics of each of the five skandhas? What is the meaning of skandha? Are form, consciousness, etc., all characterized by being conditioned (arising and ceasing due to causes and conditions)? Why is it said that the five skandhas are different from the grasping skandhas? Why is it said that the grasping skandhas are suffering skandhas? What is the meaning of not calling them suffering skandhas? As long as one correctly recognizes one suffering, one can understand the truth of suffering (one of the Four Noble Truths in Buddhism), why is it necessary to broadly explain the various aspects of suffering? The sutras also say that the pleasure of form (matter) also exists in places of pleasure. If the grasping skandhas are suffering, then the sutras contradict each other. Why does this sutra only speak briefly, while other sutras speak of the suffering of form and even the suffering of consciousness? What is the cause of the grasping skandhas being suffering? What is the overall brief meaning? You ask, what is the truth of suffering? Having briefly explained this, how can it be widely and separately explained? The answer is that some disciples like brief and correct teachings, such as Shariputra (one of the ten great disciples of the Buddha, foremost in wisdom), who open their wisdom and receive teachings, so it is briefly explained for them. Some disciples like to hear extensive explanations, such as Nanda (the Buddha's brother) and Purna, so it is extensively explained for them to widely distinguish wisdom. Furthermore, some...

弟子。因力最強。如大迦葉。已增長善根故為略說。緣力弱者。如莎提等。未增長善根故為廣說。複次利根如鴦崛摩羅等故為略說。鈍根受化如蛇奴等故為廣說。複次多聞弟子如阿難等。能持聞藏。是故略說。少聞弟子如周羅般陀等。智慧鈍弱故。廣分別說。複次富聖言勝德如離婆多等。數習內觀故為略說。未有聖言及勝德。如闡那等未習內觀。為廣分別說。

汝問。于苦聚中雲何說生為初者。答曰。苦始故。老病死等諸苦生為最初。譬如無悔等世出世法以戒為初。如是老病死等。生為足所。故說生為初。不相離故。複次由生能故。若生已有老病死等。能害身根心等。譬如火若火已成則有燒熟照等。非不有火生亦如此。是故先說。複次不相離故。假使眾生得離老病。決不離生。以行苦故。是愛果故。道所治故。故先說生。複次平等過失故。一切眾生同受生害。譬如無常殺鬼。複次隨逐一切有分故。生者遍無明等十二有分。譬如毒乳。複次遍三界故。生者遍三界。如牛同異。故先說生。複次苦根故。生者根苦。老病死等為枝葉苦。如經中說。一切諸苦以生為本。以生為因。如經廣辯。故先說生。持散偈曰。

苦始能不離　　等失隨有分　遍三界苦根　　是故先說生

云何為生者。答偈言。

生五

【現代漢語翻譯】現代漢語譯本：弟子之中，如果根器銳利、能力強大，比如大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱），因為已經增長了善根，所以佛陀為他們簡略地說法。如果根器遲鈍、能力弱小，比如莎提（Sāti，比丘，因對識的錯誤理解而受到佛陀的批評），因為尚未增長善根，所以佛陀為他們詳細地說法。再者，對於利根之人，比如鴦崛摩羅（Aṅgulimāla，原為殺人狂魔，后被佛陀感化出家），佛陀就簡略地說法；對於鈍根之人，需要教化引導，比如蛇奴（Sapanuga，身份卑微，通過佛陀的教導獲得解脫），佛陀就詳細地說法。再者，對於博學多聞的弟子，比如阿難（Ānanda，佛陀十大弟子之一，以記憶力超群著稱），能夠持守聽聞的佛法，所以佛陀簡略地說法。對於少聞寡見的弟子，比如周利槃陀伽（Cūḷapanthaka，愚笨的比丘，后通過佛陀的教導證得阿羅漢果），智慧遲鈍薄弱，所以佛陀詳細地分別解說。再者，對於具備聖言和殊勝功德的人，比如離婆多（Revata，比丘，以禪定著稱），經常修習內觀，所以佛陀簡略地說法。對於沒有聖言和殊勝功德的人，比如闡那（Channa，佛陀的車伕，性格頑劣，后通過教誡得以改善），沒有修習內觀，所以佛陀詳細地分別解說。你問：『在苦的集合中，為什麼說生是最初的？』回答說：因為苦的開始是生，老、病、死等等諸苦都是由生而產生的，所以說生是最初的。譬如無悔等世間和出世間的善法以戒為開始。同樣，老、病、死等等，都是以生為根本，所以說生是最初的，因為它們彼此不相分離。再者，由於生的作用，如果有了生，就會有老、病、死等等，能夠損害身體的根和心等等。譬如火，如果火已經產生，就會有燃燒、煮熟、照亮等等作用。如果沒有火，就不會有這些作用。生也是如此，所以先說生。再者，因為它們不相分離。即使眾生能夠脫離衰老和疾病，也決不能脫離生，因為生是行苦的根本。生是愛的結果，是道所要對治的，所以先說生。再者，因為生是平等的過失。一切眾生都同樣遭受生的損害，譬如無常的殺鬼。再者，因為生隨逐一切有分。生遍及無明等十二有支（十二因緣）。譬如毒乳。再者，因為生遍及三界。生遍及欲界、色界、無色界，如牛的同類和異類。所以先說生。再者，因為生是苦的根源。生是根本的苦，老、病、死等等是枝葉的苦。如經中所說，一切諸苦以生為根本，以生為因。如經中廣泛地闡述。所以先說生。持散偈說：苦始能不離，等失隨有分，遍三界苦根，是故先說生。什麼是生呢？回答偈頌說：生五

【English Translation】 English version: Among the disciples, if they are sharp-witted and capable, like Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices), the Buddha would teach them briefly because they had already increased their roots of goodness. If they are dull-witted and less capable, like Sāti (a monk who was criticized by the Buddha for his misunderstanding of consciousness), the Buddha would teach them extensively because they had not yet increased their roots of goodness. Furthermore, for those with sharp faculties, such as Aṅgulimāla (originally a mass murderer who was later converted by the Buddha), the Buddha would teach briefly. For those with dull faculties who needed to be taught and guided, such as Sapanuga (of humble origin, who attained liberation through the Buddha's teachings), the Buddha would teach extensively. Moreover, for disciples who are learned and well-versed, like Ānanda (one of the Buddha's ten great disciples, known for his exceptional memory), who can uphold the treasury of what they have heard, the Buddha would teach briefly. For disciples who have heard little, like Cūḷapanthaka (a foolish monk who later attained Arhatship through the Buddha's teachings), whose wisdom is dull and weak, the Buddha would explain in detail and differentiate. Furthermore, for those who possess sacred words and superior virtues, like Revata (a monk known for his meditative abilities), who frequently practice internal observation, the Buddha would teach briefly. For those who do not have sacred words and superior virtues, like Channa (the Buddha's charioteer, who was stubborn in character and later improved through admonishment), who have not practiced internal observation, the Buddha would explain in detail and differentiate. You ask: 'In the aggregation of suffering, why is birth said to be the first?' The answer is: Because the beginning of suffering is birth. Old age, sickness, death, and all other sufferings arise from birth, so birth is said to be the first. Just as good deeds, both worldly and otherworldly, such as remorse, begin with precepts. Similarly, old age, sickness, death, and so on, are rooted in birth, so birth is said to be the first because they are inseparable from each other. Furthermore, because of the function of birth, if there is birth, there will be old age, sickness, death, and so on, which can harm the body's faculties and the mind. Just as fire, if fire has arisen, there will be burning, cooking, illuminating, and so on. If there is no fire, there will be none of these functions. Birth is also like this, so birth is mentioned first. Furthermore, because they are inseparable. Even if beings can escape old age and sickness, they can never escape birth, because birth is the root of the suffering of conditioned existence. Birth is the result of love, and it is what the path aims to overcome, so birth is mentioned first. Furthermore, because birth is an equal fault. All beings equally suffer the harm of birth, like the killing ghost of impermanence. Furthermore, because birth accompanies all aspects of existence. Birth pervades the twelve links of dependent origination, such as ignorance. Like poisonous milk. Furthermore, because birth pervades the three realms. Birth pervades the desire realm, the form realm, and the formless realm, like the same and different kinds of cows. So birth is mentioned first. Furthermore, because birth is the root of suffering. Birth is the root suffering, and old age, sickness, death, and so on are the branch and leaf sufferings. As it is said in the sutras, all sufferings are rooted in birth and caused by birth. As explained extensively in the sutras. So birth is mentioned first. The holding verse says: 'The beginning of suffering, the ability to not separate, Equal loss follows the divisions of existence, Pervading the three realms, the root of suffering, Therefore, birth is mentioned first.' What is birth? The answering verse says: Birth five

經等說　　得陰初續心　生分與諸伴　　胎位及五種

釋曰。如經阿毗達磨藏論。十二緣生等。心思擇論中廣說生應知。複次業增長品隨眠為伴。引接生因緣法。聚集所得種種眾生處。得陰入界等。是名為生。複次臨續生時初識受生。是名為生。如經說。由識入故。名色和合。若說生次第。識初起名生。複次餘論師說。生分初識與伴俱起。是名為生。複次生有多種。謂柯羅等胎位差別。乃至出胎如受生經說。複次生有五種。如偈言。

得聖法名生　　胎位姓家成　聚同異及有　　唯有名為生

釋曰。得聖法名生。如經中說。已免奴位從我口生。複次有已生聖法律中。如鴦崛摩羅經說。複次住胎位名生。謂柯羅啰頞浮陀伽訶那等。譬如種子芽莖枝等。複次姓家成名生。如金寶等剎利等生。複次聚同異類名為生。形相有異。謂人像馬等。譬如婆羅多羅等樹。複次有名為生。謂陰入界等有。是名為生。如說有花有子等。此論唯說有為生。何以故。本故貪愛果故。故言唯有名為生。云何為生相。云何為生事。云何為生緣者。答有顯是生相。種種苦為事業有為生緣。云何苦者。答三苦火所燒故。是受生處非所愛樂。非福行果。聚同異類苦苦所燒。所受生處是所愛樂。是福行果。聚同異類壞苦所燒。所受生處

{ "translations": [ "現代漢語譯本：", "經中等等所說，是指獲得五陰（得陰）的最初相續之心。", "生命的產生（生分）與諸如隨眠（煩惱的潛在狀態）為伴，在胎位中經歷五種不同的階段。", "", "解釋：正如《阿毗達磨藏論》等經典所說，關於十二緣起等，在《心思擇論》中有詳細的關於生命產生的闡述，應當瞭解。此外，業增長品以隨眠為伴，引導產生生命的因緣法，聚集所得的種種眾生之處，獲得五陰、十二入、十八界等等，這被稱為『生』。再次，臨近相續生命時，最初的意識（識）接受生命，這被稱為『生』。如經中所說：『由於識的進入，名色和合。』如果說生命的次第，識最初生起名為『生』。再次，其他論師說，生命產生時，最初的識與伴隨的法同時生起，這被稱為『生』。再次，生命有多種，即羯羅藍（kalala，受精卵）、遏部曇（arbuda，凝滑位）、伽那（ghana，血肉凝結位）等等胎位差別，乃至出生，如《受生經》所說。再次，生命有五種，如偈頌所說：", "", "獲得聖法名為生，胎位、姓氏家族的成就名為生，聚集相同或不同種類名為生，以及五陰、十二入、十八界等存在（有）也名為生，唯有這些才能稱為生。", "", "解釋：獲得聖法名為生，如經中所說：『已免除奴隸的地位，從我的口中出生。』再次，在已產生的聖法律中，如《鴦崛摩羅經》所說。再次，安住于胎位名為生，即羯羅藍、遏部曇、伽那等等，譬如種子、芽、莖、枝等等。再次，姓氏家族的成就名為生，如金寶等，剎帝利等出生。再次，聚集相同或不同種類名為生，形相有差異，如人、象、馬等等，譬如婆羅多羅（bharata-taru）等樹。再次，存在（有）名為生，即五陰、十二入、十八界等等的存在，這被稱為生，如說有花有子等等。此論只說『有』為生，為什麼呢？因為『有』是根本，貪愛是果。所以說唯有『有』才能稱為生。什麼是生的相狀？什麼是生的事業？什麼是生的緣？回答是：『有』的顯現是生的相狀，種種苦是生的事業，『有』是生的緣。什麼是苦呢？回答是：被三苦之火所焚燒，所以是接受生命之處，不是所喜愛和快樂的，不是福德行為的結果。聚集相同或不同種類，被苦苦所焚燒，所接受生命之處是所喜愛和快樂的，是福德行為的結果。聚集相同或不同種類，被壞苦所焚燒，所接受生命之處。", "", "", "", "", "", "", "", "", "", "", "", "", "", 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不動行果。聚同異類行苦所燒。譬如野火燒繞大樹。故說生苦。複次眾苦所依故。若有生者身心眾苦之所依集。非不生時。譬如鹿苑眾仙所依。複次陰入界等有。顯名生處。處生已斫破。刺擘解析分離墮失等苦平等隨生。以無常怨不可遮故。如王子境及以壞器。故說生苦。複次生者是諸苦藏。憂悲惱生非苦根本。老死因緣諸病發起。痛入失類。諸惡依止。礙壞所踐。疲極城門。怨具庫府。煩惱續流。此生是闇非燈可治。深坑難出。無火大燒。是怨難覺。是抂不疑。是痛無藥。是縛非繩。蕀林無導無有光火。嬰兒讚歎。慧人毀訾。樂有所愛。諸佛菩薩引大悲因。有學所離無學除盡。諸佛自覺。立名為苦。故說生為苦。複次胎位苦故。臨受生時赤白和合。有識來托受雜穢苦。次柯羅啰。頞浮陀伽那。卑尸等位。受轉熟苦。如癰熟苦。既堅實已身份生時。受迫大苦。如大家苦。在胎臥時兩藏重逼。譬如罪人下蒸上壓受大困。由母飲食威儀失度。若走若跨若行泅水。伸屈役力被打痛惱。服相違食。由此威儀飲食故。支節如解。受種種苦。如犯王法受諸拷楚。故生為苦。臨出胎時。其身柔軟如芭蕉心。產門迮逼如壓油車。受壓迮苦。又初出胎時身如新瘡。手水衣觸如熱灰灌。如刀劍解。受難忍苦。故說生苦。若生是苦。三種樂生

【現代漢語翻譯】現代漢語譯本：不動行果（不可動搖的行為的結果）。聚集相同和不同種類的行苦（五蘊熾盛所帶來的痛苦）所焚燒。譬如野火焚燒纏繞大樹。所以說生苦（出生的痛苦）。再次，因為是眾苦所依之處。如果有了出生，那麼身心的各種痛苦就會聚集於此。沒有出生時則不會這樣。譬如鹿苑是眾多仙人所依之處。再次，陰（五陰）、入（十二入）、界（十八界）等存在，顯現名為生處。在生處出生后，就會有斫破、刺擘、解析、分離、墮落、失落等苦平等地隨之而來。因為無常的怨敵不可遮擋。如王子之境以及損壞的器物。所以說生苦。再次，出生是各種痛苦的倉庫。憂愁悲傷煩惱由此而生，並非快樂的根本。衰老死亡是根本原因，各種疾病由此發起。痛苦進入，失去同類。各種罪惡依附於此。障礙破壞所踐踏。疲憊至極如城門。怨恨具備如庫府。煩惱持續不斷。此生是黑暗，不是燈火可以照亮的。深坑難以逃出。沒有火的大火焚燒。是怨恨難以察覺。是被冤枉卻不懷疑。是痛苦沒有藥物可以醫治。是被束縛卻沒有繩索。是荊棘叢林沒有嚮導沒有光火。嬰兒讚歎它。有智慧的人譭謗它。快樂在於有所愛。諸佛菩薩以此為引發大悲的原因。有學者想要遠離它，無學者想要徹底消除它。諸佛自覺，立名為苦。所以說生是苦。再次，因為胎位是痛苦的。臨近受生時，赤白二物和合。有意識前來寄託，承受雜穢的痛苦。然後是柯羅啰（kalala，受精卵）、頞浮陀（arbuda，凝滑位）、伽那（ghana，凝厚位）、卑尸（peshi，肉團位）等階段，承受轉變成熟的痛苦。如癰瘡成熟的痛苦。已經堅實后，身體各部分產生時，承受壓迫的巨大痛苦。如在大房子里一樣痛苦。在胎中躺臥時，兩藏（母體內的兩個器官）沉重地逼迫。譬如罪人被上下蒸壓，承受巨大的困苦。由於母親飲食威儀失度。如果走動、跨越、行走、游泳，伸展彎曲用力，被打，感到痛惱，服用相違背的食物。由於這些威儀飲食的緣故，支節好像要解體一樣。承受種種痛苦。如觸犯王法，遭受各種拷打。所以說生是苦。臨近出胎時，身體柔軟如芭蕉心。產門狹窄逼仄如壓榨油的工具。承受壓榨的痛苦。又，剛出生時，身體如新生的瘡。手、水、衣服的觸碰如熱灰澆灌。如刀劍解體。承受難以忍受的痛苦。所以說生苦。如果生是苦，那麼三種樂生（三種快樂的出生方式）又是什麼呢？

【English Translation】 English version: Immovable action fruit (the result of unwavering actions). It is burned by the aggregation of similar and dissimilar types of suffering arising from conditioned existence (行苦, xingku, the suffering caused by the constant flux of the five aggregates). It is like a wildfire burning around a large tree. Therefore, it is said that birth is suffering. Furthermore, because it is the place where all sufferings rely. If there is birth, then various sufferings of body and mind will gather there. This is not the case when there is no birth. For example, the Deer Park is where many immortals rely. Furthermore, the existence of the skandhas (陰, yin), entrances (入, ru), realms (界, jie), etc., manifests as the place of birth. After being born in the place of birth, sufferings such as cutting, piercing, analyzing, separating, falling, and losing arise equally. Because the enemy of impermanence cannot be blocked. Like the prince's territory and damaged vessels. Therefore, it is said that birth is suffering. Furthermore, birth is the storehouse of all sufferings. Sorrow, grief, and affliction arise from it, not the root of happiness. Old age and death are the fundamental causes, and various diseases arise from them. Pain enters, losing its kind. Various evils rely on it. Obstacles and destruction are trampled upon. Exhaustion is like the city gate. Resentment is equipped like a treasury. Afflictions continue to flow. This life is darkness, not curable by a lamp. A deep pit is difficult to escape. A great fire burns without flame. It is resentment that is difficult to perceive. It is injustice that is not doubted. It is pain without medicine. It is bondage without rope. It is a thorn forest without a guide and without light. Infants praise it. Wise people criticize it. Happiness lies in having something to love. All Buddhas and Bodhisattvas use this as the cause for generating great compassion. Learners want to distance themselves from it, and non-learners want to eliminate it completely. All Buddhas are self-aware and establish it as suffering. Therefore, it is said that birth is suffering. Furthermore, because the state of being in the womb is suffering. When approaching birth, the red and white elements combine. Consciousness comes to rely on it, enduring the suffering of impurity. Then there are the stages of kalala (柯羅啰, kelaluo, the fertilized egg), arbuda (頞浮陀, efutuotuo, the stage of coagulation), ghana (伽那, qieluo, the stage of thickening), peshi (卑尸, beishi, the stage of flesh), etc., enduring the suffering of transformation and maturation. Like the suffering of a ripening boil. After it has become solid, when the parts of the body are formed, one endures the great suffering of oppression. Like being in a large house. When lying in the womb, the two organs (two organs in the mother's body) heavily oppress. It is like a prisoner being steamed and pressed from above and below, enduring great hardship. Due to the mother's improper diet and behavior. If she walks, strides, travels, swims, stretches, bends, exerts force, is beaten, feels pain, and consumes conflicting foods. Due to these behaviors and diets, the limbs seem to be dismembered. Enduring various sufferings. Like violating the law of the king and suffering various tortures. Therefore, it is said that birth is suffering. When approaching birth, the body is as soft as the heart of a banana tree. The birth canal is narrow and constricted like a tool for pressing oil. Enduring the suffering of compression. Also, when first born, the body is like a fresh wound. The touch of hands, water, and clothing is like being poured with hot ashes. Like being dismembered by swords. Enduring unbearable suffering. Therefore, it is said that birth is suffering. If birth is suffering, then what are the three kinds of happy births (三種樂生, sanzhong lesheng, three kinds of happy births)?

義則不成者。答為分別業報異故。為安三界差別故。為顯有三受故。由此應知。三安樂生行苦所攝故。是苦諦故。苦所逼故。苦眾多故。故生是苦。複次有福行果故。有三樂生。如偈說。

福德果報樂　　隨意得成就　速得最寂靜　　如願般涅槃

無常惡毒所雜故。苦如雜毒食。雖具百味色香觸好。若有食者決得死報。一切生死亦如是。雜無常毒故說為苦。複次為生時樂住時樂故說樂生。此安樂生壞時苦故。聖人厭此壞苦。如憎糞穢。故說生苦。生之與起云何為異者。答化生一名起。餘三名生。複次入胎名生。出胎名起。複次有分次第生名生。一時具生名起。藏論中說。生者屬識。托胎種子故。起者屬業。能散置識諸道中故。阿羅漢五陰未滅。云何說生已盡者。答有既滅故說生已盡。複次因緣滅故。此生無後生法故說生盡。譬如由貪愛滅故說苦諦滅。複次為拔除生根本說已盡。譬如有樹已斷根故。雖富花葉等亦說已滅。生盡亦爾。複次當來應盡故說生盡。譬如山頂棄擲壞器。雖未至地已說其破生盡亦爾。故說羅漢生盡。云何為老者。答少壯滅失。次第度位。四大衰損。諸行變異。身緩節疏。色形粗丑。諸根羸弱。念識智行無所能為。歸向死門是名為老。複次微細過根。遍入物中。后時方了減損變異。此法

【現代漢語翻譯】現代漢語譯本問：如果不是這樣，那又是什麼原因呢？答：因為有分別業報的差異，爲了安定三界的差別，爲了顯示有三種感受。由此應該知道，三種安樂的生，都被行苦所包含，所以是苦諦，被苦所逼迫，苦眾多，所以生是苦。再者，因為有福行果，所以有三種樂生。如偈頌所說：『福德果報樂，隨意得成就，速得最寂靜，如願般涅槃。』因為無常和惡毒混合在一起，所以苦就像混合了毒藥的食物。即使具備各種美味、顏色、香味和觸感，如果有人吃了，必定會得到死亡的報應。一切生死也是如此，因為混合了無常的毒素，所以說是苦。再者，因為有出生時的快樂和居住時的快樂，所以說樂生。這種安樂的生，在壞滅時是痛苦的，所以聖人厭惡這種壞苦，就像憎恨糞便一樣，所以說生是苦。生和起有什麼不同呢？答：化生被稱為『起』，其餘三種（胎生、卵生、濕生）被稱為『生』。再者，入胎叫做『生』，出胎叫做『起』。再者，有分次第的生叫做『生』，一時具足的生叫做『起』。《藏論》中說，『生』屬於識，是依託胎的種子；『起』屬於業，能夠散佈識于諸道之中。阿羅漢（Arhat，已證得涅槃的聖者）的五陰（Skandha，構成個體的五種要素：色、受、想、行、識）還沒有滅盡，為什麼說生已經盡了呢？答：因為有的已經滅盡，所以說生已經盡了。再者，因為因緣滅盡，這種生沒有後來的生法，所以說生盡。譬如因為貪愛滅盡，所以說苦諦滅盡。再者，爲了拔除生的根本，所以說已經盡了。譬如有一棵樹已經砍斷了根，即使還有花葉等，也說已經滅了，生盡也是這樣。再者，因為將來應該滅盡，所以說生盡。譬如從山頂拋棄損壞的器物，即使還沒有到達地面，也說它已經破了，生盡也是這樣。所以說阿羅漢生盡。什麼是老呢？答：少壯滅失，次第度過各個階段，四大（Mahabhuta，地、水、火、風）衰損，諸行變異，身體遲緩，關節疏鬆，顏色形態粗糙醜陋，諸根衰弱，念、識、智、行無所作為，歸向死亡之門，這叫做老。再者，微細地經過根源，普遍進入事物之中，後來才明白減損和變異，這種法

【English Translation】 English version Question: If it is not so, then what is the reason? Answer: Because of the differences in differentiated karmic retributions, to stabilize the differences in the Three Realms (Triloka, the three realms of existence: desire realm, form realm, and formless realm), and to show that there are three kinds of feelings. From this, it should be known that the three kinds of joyful births are all encompassed by the suffering of conditioned existence (Samskara-duhkha), therefore it is the Truth of Suffering (Duhkha Satya), oppressed by suffering, and with many sufferings, so birth is suffering. Furthermore, because there is the fruit of meritorious deeds, there are three kinds of joyful births. As the verse says: 'The joy of meritorious deeds and their fruits, is achieved at will, quickly attaining the most serene, and Nirvana (Nirvana, the ultimate state of liberation) as desired.' Because impermanence and evil poison are mixed together, suffering is like food mixed with poison. Even if it has various flavors, colors, fragrances, and good textures, if someone eats it, they will surely receive the retribution of death. All birth and death are also like this, because they are mixed with the poison of impermanence, so it is said to be suffering. Furthermore, because there is joy at the time of birth and joy at the time of dwelling, it is said to be joyful birth. This joyful birth is painful at the time of destruction, so the sages detest this suffering of destruction, just like hating filth, so it is said that birth is suffering. What is the difference between birth (Jati) and arising (Utpada)? Answer: Birth by transformation is called 'arising,' and the other three (birth from the womb, birth from eggs, birth from moisture) are called 'birth.' Furthermore, entering the womb is called 'birth,' and leaving the womb is called 'arising.' Furthermore, birth with gradual succession is called 'birth,' and birth that is complete at once is called 'arising.' The Abhidharma-kosa says that 'birth' belongs to consciousness, because it relies on the seed of the womb; 'arising' belongs to karma, because it can scatter consciousness in all paths. The Arhat's (Arhat, a perfected being who has attained Nirvana) five aggregates (Skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) have not yet been extinguished, so why is it said that birth has already ended? Answer: Because some have already been extinguished, it is said that birth has already ended. Furthermore, because the causes and conditions have been extinguished, this birth has no subsequent birth, so it is said that birth has ended. For example, because craving has been extinguished, it is said that the Truth of Suffering has been extinguished. Furthermore, in order to eradicate the root of birth, it is said that it has already ended. For example, if a tree has had its roots cut off, even if it still has flowers and leaves, it is said to have been extinguished, and the end of birth is also like this. Furthermore, because it should be extinguished in the future, it is said that birth has ended. For example, throwing a broken vessel from the top of a mountain, even if it has not yet reached the ground, it is said to be broken, and the end of birth is also like this. Therefore, it is said that the Arhat's birth has ended. What is old age (Jara)? Answer: The loss of youth and strength, gradually passing through each stage, the decline of the four great elements (Mahabhuta, earth, water, fire, and wind), the transformation of all activities, the body becoming slow, the joints becoming loose, the color and form becoming rough and ugly, the senses becoming weak, the mind, consciousness, wisdom, and actions becoming incapable, and heading towards the gate of death, this is called old age. Furthermore, subtly passing through the roots, universally entering into things, and only later understanding the reduction and transformation, this dharma

名老。何以故。老若入齒則現落相。若入皮中皮則緩皺百種黎黮。若入毛髮則現脫白。若入四大大則疏弱。若入根門則根無力。若入身形形體戰動舉止不安。若入於心心則掉蕩忘失憶智。若入背脊則僂屈。若入支節支節蹉戾。少壯軟滑悉皆失故。現故壞相。複次老有二種。一依減失。二能依減失。一依減失者。諸大血肉膏骨髓等稍就減失。由此減失得相似果。謂走跳跨駟申屈去來勤力擔負等。並皆損失。二能依減失者。謂眼耳等根見聞等用。皆不分明。由不分明得相似果。念智意滅心地勤力擔負等並皆損失。如經及藏論。十二緣生論中廣說。是名為老。云何老相云何老事云何老緣者。答減變熟壞故等。名為老相。少壯損失軟滑去離憎惡事來。名為老事。陰界入生。是名老緣。此老又為憂悲等之處。云何老苦者。答此老能生眾生憎惡相。已奪可愛色勤力憶智引就死王。如犯王法禁伺劓刖付殺者處。老亦如是。故說老苦。複次眾生辯言身力根。能取持思量棄擲識及智力無間無眴。老日逼奪。如熱時日解脫五翳盛光普照。小坑淺水皆悉干竭。老亦如是。故說老苦。複次老者。令色形醜陋能奪愛德。除滅少壯及無病樂。勤力擔負念智忍門。思識悉能損奪。諸根羸弱無復勢用。如羅剎女吸人精氣趣向死處。故說老苦。複次少身蓮

【現代漢語翻譯】現代漢語譯本：『名老』（Namaloka，年老色衰）。為什麼這麼說呢？如果年老進入牙齒，就會顯現牙齒脫落的現象。如果進入面板，面板就會變得鬆弛，出現各種皺紋和黑斑。如果進入毛髮，就會顯現毛髮脫落和變白。如果進入四大（四大元素：地、水、火、風），四大就會變得疏鬆衰弱。如果進入根門（六根：眼、耳、鼻、舌、身、意），根門就會變得無力。如果進入身形，形體就會戰慄抖動，舉止不安。如果進入內心，內心就會動搖不定，忘失記憶和智慧。如果進入背脊，背脊就會彎曲。如果進入支節，支節就會錯位。年少時期的強壯、柔軟、潤滑全部喪失，顯現衰老敗壞的現象。再者，年老有兩種，一是依減失，二是能依減失。一是依減失，是指諸如身體中的血、肉、脂肪、骨骼、骨髓等逐漸減少喪失。由此減少喪失得到相似的結果，就是說行走、跳躍、跨越、伸展、彎曲、來去、勤勞用力、擔負責任等等，全部都會損失。二是能依減失，是指像眼、耳等根的見聞等作用，都不再分明。由於不再分明而得到相似的結果，就是念頭、智慧、意志消滅，心地、勤勞用力、擔負責任等等全部都會損失。就像經書以及藏論、《十二緣生論》中廣泛闡述的那樣，這就是所謂的年老。什麼是老相？什麼是老事？什麼是老緣呢？回答是：減少、變化、成熟、敗壞等等，叫做老相。年少強壯的喪失，柔軟潤滑的離去，令人憎惡的事情到來，叫做老事。陰（五蘊：色、受、想、行、識）、界（十八界：六根、六塵、六識）、入（十二入：六根、六塵）的產生，叫做老緣。這年老又是憂愁悲傷等等的處所。什麼是老苦呢？回答是：這年老能使眾生產生憎惡的相貌，已經奪走了可愛的容顏，勤勞用力、記憶智慧都引向死亡。就像觸犯了國王的法律，被囚禁、監視、割鼻、斷足，最終被處死的人一樣，年老也是如此。所以說老苦。再者，眾生的辯才、言語、身力、根（六根），能夠取用、保持、思量、捨棄，意識以及智力沒有間斷沒有停歇，年老會全部奪走。就像炎熱的時候，太陽解脫了五種遮蔽（五翳），盛大的光芒普照，小坑裡的淺水全部乾涸一樣，年老也是如此。所以說老苦。再者，年老會使容貌醜陋，能夠奪走人們的愛意和美德，消除年少強壯以及無病的快樂，勤勞用力、記憶智慧、忍耐之門、思考意識全部都能損害奪走。諸根衰弱無力，不再有作用。就像羅剎女吸取人的精氣，使人走向死亡一樣，所以說老苦。再者，年少的身體像蓮花。

【English Translation】 English version: 'Namaloka' (old age and decay). Why is that? If old age enters the teeth, it manifests as the falling of teeth. If it enters the skin, the skin becomes loose, with various wrinkles and dark spots. If it enters the hair, it manifests as hair loss and graying. If it enters the four great elements (earth, water, fire, and wind), they become loose and weak. If it enters the root faculties (six senses: eye, ear, nose, tongue, body, mind), the root faculties become powerless. If it enters the body, the body trembles and shakes, and movements become uneasy. If it enters the mind, the mind becomes unsteady, forgetting memories and wisdom. If it enters the spine, the spine becomes bent. If it enters the limbs, the limbs become misaligned. The strength, softness, and smoothness of youth are all lost, manifesting the phenomena of aging and decay. Furthermore, there are two types of old age: one is dependent on loss, and the other is the cause of loss. The first, dependent on loss, refers to the gradual decrease and loss of things like blood, flesh, fat, bones, and marrow in the body. This decrease and loss results in similar consequences, meaning that walking, jumping, crossing, stretching, bending, coming and going, diligent effort, bearing burdens, etc., are all diminished. The second, the cause of loss, refers to the functions of the senses like the eyes and ears, such as seeing and hearing, which become unclear. Due to this lack of clarity, similar consequences arise, such as the extinction of thoughts, wisdom, and will, and the loss of mental strength, diligent effort, and the ability to bear burdens. This is extensively explained in the sutras, treatises, and the 'Twelve Links of Dependent Origination,' and is what is called old age. What is the characteristic of old age? What are the affairs of old age? What are the conditions of old age? The answer is: decrease, change, maturation, decay, etc., are called the characteristics of old age. The loss of youth and strength, the departure of softness and smoothness, and the arrival of hateful things are called the affairs of old age. The arising of the skandhas (five aggregates: form, feeling, perception, mental formations, consciousness), realms (eighteen realms: six senses, six sense objects, six consciousnesses), and entrances (twelve entrances: six senses, six sense objects) are called the conditions of old age. This old age is also the place of sorrow, grief, etc. What is the suffering of old age? The answer is: this old age can cause beings to develop hateful appearances, having already taken away the beloved appearance, and leads diligent effort, memory, and wisdom towards the king of death. Just like someone who violates the king's law, is imprisoned, watched, has their nose cut off, their feet cut off, and is eventually executed, old age is also like that. Therefore, it is said to be the suffering of old age. Furthermore, the eloquence, speech, physical strength, and faculties (six senses) of beings, their ability to take, hold, contemplate, discard, consciousness, and intelligence without interruption or pause, are all taken away by old age. Just like when the sun in hot weather is freed from the five obscurations (five hindrances), and its great light shines everywhere, and the shallow water in small pits all dries up, old age is also like that. Therefore, it is said to be the suffering of old age. Furthermore, old age makes the appearance ugly, can take away people's love and virtues, eliminate youth, strength, and the happiness of being without illness, and can damage and take away diligent effort, memory, wisdom, the gate of patience, and the ability to think and be conscious. The faculties become weak and powerless, no longer having any function. Just like a Rakshasa woman who sucks people's essence and leads them towards death, therefore, it is said to be the suffering of old age. Furthermore, the body of youth is like a lotus.

華親心所愛。色形端政悅他心眼。為老霹靂之所變異。捲縮破壞目心不悅他人憎惡。故說老苦。複次能壞身根念智。故說老苦。由身壞故。行住坐臥屈申轉側等皆不自在。由根壞故。見聞嗅嘗觸等皆不分明。又有說言。我聞不明還似嬰兒。由念壞故更事不憶。不了所說曾見不識本。故說為老。猶如行相。又跋私弗部。說有為諸法實有暫住。此住有異。是有為相說名為老。如經中說。此身得住百年。或說有四識住。以是義故說名為老。若有為法實唸唸滅。少壯不成亦無命根。云何為病者。答曰。身界不平等生長。乖違不平等生長時。說名身病。若平等時說名無病。如佛世尊因耆婆說。如來身界今至平等。複次自性更互相違。不識恩養。身界毒蛇觸忤名病。複次病有二種。一身二心。身病復有二種。一因界相違名緣內起。二因他逼觸名緣外起。是身病者。由名因處有差別故。品類多種。名差別者。謂漏癩癰疽氣嗽腫癖瘧風狂等。因差別者。謂痰風膽及等分病。或單或二或三或四。如是痰等有六十二為病家因。處差別者。謂頭眼耳喉心腹等。是名身病。若廣解者有四百四。心病者因邪妄起。謂憂煩等。此病亦有二種。一緣內境名內門惑。二緣外為境名外門惑。由名因處有差別故。品類多種。名差別者。謂貪瞋慢癡見疑諂曲欺

【現代漢語翻譯】現代漢語譯本華親心所愛：指人們喜愛年輕美貌的身體。這種美麗的色身和端正的形貌能取悅他人的心和眼睛。然而，衰老就像霹靂一樣，會使身體發生變異，導致身體捲曲、破壞，讓人看了不悅，甚至令人憎惡。因此，衰老是一種痛苦。進一步說，衰老能破壞身體的機能和心智。因此，衰老是一種痛苦。由於身體的破壞，行走、站立、坐臥、屈伸、轉側等動作都變得不自在。由於機能的破壞，見、聞、嗅、嘗、觸等感覺都不再清晰。還有人說，年老時聽力變得不好，就像嬰兒一樣。由於心智的破壞，經歷過的事情也記不清楚，不明白別人說的話，曾經見過的人也不認識。因此，衰老就像一種行走的表象。此外，跋私弗部（Vatsiputriya，一個佛教部派）認為，有為諸法（conditioned dharmas，由因緣和合而生的事物）實際上是暫時存在的。這種存在狀態會發生變化，這種變化就是衰老。正如經中所說，這個身體可以存在一百年，或者說有四種識住（four stations of consciousness）。基於這個意義，衰老才被稱為衰老。如果說有為法實際上是念念生滅的，那麼就不會有少壯時期，也不會有命根。那麼，什麼是疾病呢？回答：身體的各要素（身界）不平衡地生長，不協調地生長時，就稱為身病。如果各要素平衡時，就稱為無病。正如佛陀世尊因為耆婆（Jivaka，一位名醫）所說，如來的身體現在達到了平衡的狀態。進一步說，身體的各要素自性上互相違背，不認識恩養，身體的要素就像毒蛇一樣互相觸犯，這就叫做疾病。進一步說，疾病有兩種：身病和心病。身病又有兩種：一種是由於身體各要素（界）的相互衝突而引起的，稱為緣內起；另一種是由於外力的逼迫和接觸而引起的，稱為緣外起。這些身病，由於名稱、原因和部位的不同，可以分為多種型別。名稱上的差別，包括漏、癩、癰疽、氣嗽、腫癖、瘧疾、風狂等。原因上的差別，包括痰、風、膽以及等分病。可以是單一的，也可以是兩種或三種或四種混合的。像這樣，痰等有六十二種是導致疾病的原因。部位上的差別，包括頭、眼、耳、喉、心、腹等。這些都稱為身病。如果廣義地解釋，可以有四百零四種。心病是由於邪妄的念頭而產生的，包括憂愁、煩惱等。這種病也有兩種：一種是緣于內在的境界，稱為內門惑；另一種是緣于外在的境界，稱為外門惑。由於名稱、原因和部位的不同，可以分為多種型別。名稱上的差別，包括貪、嗔、慢、癡、見、疑、諂曲、欺騙等。

【English Translation】 English version 'Hua qin xin suo ai': Refers to people's love for young and beautiful bodies. This beautiful form and upright appearance can please the hearts and eyes of others. However, old age, like a thunderbolt, will cause changes in the body, leading to curling and destruction, making it unpleasant to look at and even hateful. Therefore, old age is a suffering. Furthermore, old age can destroy the body's functions and mind. Therefore, old age is a suffering. Due to the destruction of the body, actions such as walking, standing, sitting, lying down, bending, and turning become uncomfortable. Due to the destruction of functions, senses such as seeing, hearing, smelling, tasting, and touching are no longer clear. Some people also say that hearing becomes poor in old age, just like a baby. Due to the destruction of the mind, things that have been experienced cannot be remembered clearly, one does not understand what others are saying, and one does not recognize people one has seen before. Therefore, old age is like a walking appearance. In addition, the Vatsiputriya (a Buddhist school) believes that conditioned dharmas (things that arise from the combination of causes and conditions) actually exist temporarily. This state of existence changes, and this change is old age. As it is said in the scriptures, this body can exist for a hundred years, or there are four stations of consciousness. Based on this meaning, old age is called old age. If conditioned dharmas actually arise and cease moment by moment, then there would be no youth, and there would be no root of life. So, what is disease? Answer: When the elements of the body (body realm) grow unevenly and incoherently, it is called physical illness. If the elements are balanced, it is called no illness. As the Buddha said because of Jivaka (a famous doctor), the Tathagata's body has now reached a state of balance. Furthermore, the elements of the body are inherently contradictory to each other, do not recognize kindness and nourishment, and the elements of the body offend each other like poisonous snakes, which is called disease. Furthermore, there are two types of diseases: physical diseases and mental diseases. Physical diseases are further divided into two types: one is caused by the conflict between the elements (realms) of the body, called arising from internal causes; the other is caused by the coercion and contact of external forces, called arising from external causes. These physical diseases can be divided into many types due to differences in name, cause, and location. Differences in name include leakage, leprosy, carbuncles, coughs, swelling, malaria, madness, etc. Differences in cause include phlegm, wind, bile, and equal parts disease. It can be single, or a mixture of two, three, or four. In this way, there are sixty-two types of phlegm, etc., that are the causes of disease. Differences in location include the head, eyes, ears, throat, heart, abdomen, etc. These are all called physical diseases. If interpreted broadly, there can be four hundred and four types. Mental diseases are caused by perverse thoughts, including sorrow, worries, etc. This disease also has two types: one is related to the internal realm, called internal door delusion; the other is related to the external realm, called external door delusion. Due to differences in name, cause, and location, it can be divided into many types. Differences in name include greed, anger, pride, ignorance, views, doubt, flattery, deception, etc.

誑等。因差別者。謂凈相失相有無等相為心病因。處差別者。謂色等六塵。如經說。色愛乃至法愛。此中所明。但論身病不說心病。云何病相云何病事云何病緣者。答病者逼惱身為相。苦憂為事。本界不平等是緣。云何病苦者。答世間聰明人。隨其自能欲有造作。由疾病故並不成就。違愿故苦。是故疾病能為苦因。如火為燒因日為光因。老死等亦爾。為苦因故苦。複次能害本故。故說病苦。譬如蕉竹蘆葦。複次生痛受故。能害命際令壽終故。如火毒伏故說病苦。複次苦苦所攝故。生及相續中。眾生不能忍受。譬如象子落野火中。是故病苦。複次不得自在故。若人遭病。於四威儀及想皆不自在。其身低垂不能申屈行動等事。譬如木人關戾斷絕。複次能捨壽命故。如人遭病不能忍痛。求火毒伏自舍壽命。譬如陀尼柯羅漢。複次一切方便不可療治。來命必終故。故說病苦。譬如頞底仙人斷痢湯藥。複次所憎厭故。逼害為性起。長無明故。智慧恐種故。困苦為體故。不安依處故無學情忘。由智壞故。選擇取捨之所遠離。不識是事非事。猶如愚人。以此義故。故說老苦。如大德佛陀蜜說。諸佛世尊無量數劫。生長善根。具足十力。有十自在。勝破四魔。得四無畏。平等能觀一切方便。秋時凈空圓月可愛。那羅延堅固身節身力。形

面板等相為老所損。故說老苦。此義佛在阿羅毗國。優陀夷比丘。依佛說偈。

惡老汝可患　　侵污愛妙色　是身悅眾心　　由汝故變異

四諦論卷第一大正藏第 32 冊 No. 1647 四諦論

四諦論卷第二

婆藪跋摩造

陳天竺三藏真諦譯分別苦諦品第三之二

齒落相等不皆遍有。苦非不遍。云何說老是苦聖諦者。答遍滿三界諸行變異。說名為老。是苦聖諦。如壽命滅。如經言。一切眾生以老為法。複次諸天身形微妙稍損變害。前後異故。非無有老。細故難知。猶如其身。複次住前後異。是有為相遍滿諸行說名為老。如牛同異。有為不住唸唸滅故。云何有老者。答一切有為法。剎那剎那滅實無有住。依相續住。故說老相。如江燈雨。是江水流。唸唸不住見相續不斷。世人說言。此江流急。或言江長。燈雨亦爾。複次生死中間說名為老。何以故。初五陰起是名為生。最後陰壞是名為死。是二中間諸陰變異。病對治故。死生挍具故。說病為苦。若由病故身恒苦者。云何不違此偈無病第一利等。答冷熱等病來逼迫故。說身恒病。免癩漏等重疾病故。遊戲威儀讀誦思修有力有能。故依此身說于無病為第一利。複次行苦火所燃故。說身恒病。暫離苦故。說無病為第一利。

【現代漢語翻譯】現代漢語譯本：面板等表相被衰老所損害，所以說衰老是苦。這個道理佛陀在阿羅毗國（Alavi，古印度地名）對優陀夷比丘（Udayin Bhikkhu）依據佛陀所說而作偈頌：

『可惡的衰老啊，你真令人厭惡，侵蝕玷污美好的容色。這身體曾經使眾人歡喜，因為你的緣故而改變了模樣。』

《四諦論》卷第一大正藏第 32 冊 No. 1647 《四諦論》

《四諦論》卷第二

婆藪跋摩（Vasubandhu）造

陳天竺三藏真諦（Paramārtha）譯《分別苦諦品》第三之二

牙齒脫落等現象不是普遍存在的，但苦卻是普遍存在的。為什麼說衰老是苦聖諦呢？回答：普遍充滿三界（Trailokya，欲界、色界、無色界）的諸行（saṃskāra，有為法）的變異，稱為衰老，是苦聖諦。例如壽命的消逝。如經文所說：『一切眾生以衰老為規律。』其次，諸天（deva）的身形微妙，也會稍微損減變化。因為前後不同，所以並非沒有衰老，只是因為細微難以察覺，就像他們的身體一樣。再次，住留的前後不同，是有為法（saṃskṛta）的特徵，普遍充滿諸行，稱為衰老，就像牛的相同與不同。有為法不住留，唸唸生滅，為什麼會有衰老呢？回答：一切有為法，剎那剎那滅去，實際上沒有住留，依靠相續的住留，所以說有衰老之相，如同江河、燈火、雨水。江水流動，唸唸不住，但見相續不斷，世人說：『這江水流得很急』，或者說『江很長』。燈火和雨水也是這樣。再次，生死（birth and death）中間稱為衰老。為什麼呢？最初五陰（pañca-skandha，色、受、想、行、識）生起稱為生，最後陰壞滅稱為死，這兩者中間諸陰的變異，是對治疾病的緣故，是死和生相互比較的工具，所以說疾病是苦。如果因為疾病的緣故，身體一直痛苦，為什麼不違背這句『無病是第一利益』的偈頌呢？回答：因為冷熱等疾病來逼迫的緣故，所以說身體一直有病。因為免除了麻風、漏瘡等重病的緣故，遊戲、威儀、讀誦、思惟修習，有力有能，所以依據這個身體說無病是第一利益。再次，因為行苦（saṃskāra-duḥkha）之火所燃燒的緣故，所以說身體一直有病。因為暫時脫離痛苦的緣故，所以說無病是第一利益。

【English Translation】 English version: The appearance of skin and other features is damaged by aging. Therefore, it is said that aging is suffering. This principle was explained by the Buddha in Alavi (ancient place in India) to the Bhikkhu Udayin (Udayin Bhikkhu), who composed a verse based on the Buddha's words:

'O hateful old age, you are truly detestable, defiling and tarnishing beautiful appearances. This body once pleased many, but because of you, it has changed its form.'

《Treatise on the Four Noble Truths》, Volume 1 Taisho Tripitaka, Volume 32, No. 1647, 《Treatise on the Four Noble Truths》

《Treatise on the Four Noble Truths》, Volume 2

Composed by Vasubandhu (Vasubandhu)

Translated by Paramārtha (Paramārtha) of the Chen Dynasty, from India, 《Explanation of the Truth of Suffering》, Chapter 3, Part 2

The falling of teeth and similar phenomena are not universally present, but suffering is universally present. Why is it said that aging is the Noble Truth of Suffering? The answer is: the changes and variations of all phenomena (saṃskāra, conditioned phenomena) that universally fill the three realms (Trailokya, the desire realm, the form realm, and the formless realm) are called aging, which is the Noble Truth of Suffering. For example, the extinction of lifespan. As the sutra says: 'All beings are governed by aging.' Furthermore, the forms of the devas (deva) are subtle, but they also experience slight diminishment and change. Because there are differences between the before and after, aging is not absent, but it is difficult to perceive because it is subtle, just like their bodies. Moreover, the difference between staying before and after is a characteristic of conditioned phenomena (saṃskṛta), universally filling all phenomena, and is called aging, just like the similarities and differences of a cow. Conditioned phenomena do not stay, arising and ceasing moment by moment. Why is there aging? The answer is: all conditioned phenomena cease moment by moment, and there is actually no staying. Relying on the continuity of staying, it is said that there is the appearance of aging, like a river, a lamp, or rain. The river flows, ceasing moment by moment, but the continuity is seen without interruption. People say: 'This river flows rapidly,' or 'The river is long.' The same is true for lamps and rain. Furthermore, the period between birth and death (birth and death) is called aging. Why? The initial arising of the five aggregates (pañca-skandha, form, feeling, perception, mental formations, and consciousness) is called birth, and the final destruction of the aggregates is called death. The changes of the aggregates in between are due to the treatment of illness, and are tools for comparing death and birth, so illness is said to be suffering. If the body is constantly suffering because of illness, why does it not contradict the verse 'Freedom from illness is the greatest benefit'? The answer is: because illnesses such as cold and heat come and oppress, it is said that the body is constantly ill. Because one is free from severe illnesses such as leprosy and sores, one has the strength and ability to play, maintain proper conduct, read, contemplate, and practice, so based on this body, it is said that freedom from illness is the greatest benefit. Furthermore, because of the burning of the fire of the suffering of conditioned phenomena (saṃskāra-duḥkha), it is said that the body is constantly ill. Because one is temporarily free from suffering, it is said that freedom from illness is the greatest benefit.

複次恒治助故說常病。身界暫調故。說無病為第一利。若天道無病。一切眾生以病為法。此言應救。答陰生為苦遍滿三界。是天道病。如經中說。色生是苦。生諸病依處故。如色余陰亦爾。又經說。比丘若說病者。是五陰別名。乃至癰刺等。又余師說。天將退時身心粗動。是名天病。正道論說。病為業果。是業果苦非苦聖諦者。答是業果報不離愛果。是故說業果報即說愛果。貪愛不離業故。如燈與光。業愛我見識果苦為性故。苦諦所攝故。不相違佛說苦名為病。又偈說饑為第一病。如此二說云何為異者。答若說病苦。重中輕病皆悉被攝。饑則不爾。故二說有異。複次不可治故。說饑為第一病。何以故。饑苦難治。治不窮故。如間日瘧病。若眼病等則不如此。複次無止際故。是饑病者。從生至終永無暫息。余病不爾。複次饑病恒須治故。如朽弊屋相似無病。如怨詐親。遍一切處故。揣食眾生並患饑苦。如地獄品說。是故饑病最為第一。云何為死者。答命根斷絕說名為死。遍一切眾生故。由有火大能消飲食。身界毒蛇相乖違故。其性盡滅由此滅故。諸根無食隨火而滅。心及心法根為上緣。以根滅故心法隨滅。暖命及識舍離身根。是時名死如偈說。

暖命及意識　　若舍離於身　眠尸委在地　　如枯木無知

復

【現代漢語翻譯】現代漢語譯本：其次，因為恒常的煩惱和助緣，所以說常有疾病。因為身體的界限暫時調和，所以說沒有疾病是最大的利益。如果天道沒有疾病，一切眾生都以疾病為常態，這種說法應該糾正。回答：五陰（蘊）的產生是痛苦，遍滿三界，這是天道的疾病。如經中所說，色（物質）的產生是痛苦，是產生各種疾病的依處。如色陰，其餘的受、想、行、識四陰也是如此。又有經說，比丘如果說疾病，那是五陰的別名，乃至癰瘡、芒刺等。還有其他論師說，天人將要退墮的時候，身心粗重動搖，這叫做天人的疾病。《正道論》說，疾病是業的果報，這業果的苦是不是苦聖諦呢？回答：這是業的果報，不離愛慾的果報，所以說業的果報就是說愛慾的果報。貪愛不離業，如燈與光。業、愛、我見、識的果報以苦為本性，所以屬於苦諦所攝，不相違背。佛說苦的名字就是病。又有偈頌說，飢餓是第一病，這兩種說法怎麼解釋它們的差異呢？回答：如果說病苦，輕重各種疾病都包含在內，飢餓則不然，所以兩種說法有差異。其次，因為不可醫治，所以說飢餓是第一病。為什麼呢？因為飢餓的痛苦難以醫治，治療沒有窮盡。如間日瘧疾，或者眼病等則不如此。再次，因為沒有止境，所以說飢餓是疾病。從生到死永遠沒有暫時的停止，其他的疾病則不然。再次，飢餓的疾病恒常需要治療，如朽壞的房屋相似。沒有疾病，如怨恨的人虛假地親近，遍及一切處。所有需要食物的眾生都患有飢餓的痛苦，如地獄品所說。所以飢餓的疾病最為第一。什麼是死亡呢？回答：命根斷絕叫做死亡，遍及一切眾生。由於有火大能夠消化飲食，身體的界限和毒蛇互相違背，它的本性窮盡滅亡，由此滅亡的緣故，諸根沒有食物隨著火大而滅亡。心和心法以根為增上緣，因為根滅亡的緣故，心法也隨著滅亡。暖、命和識舍離身體的根，這個時候叫做死亡，如偈頌所說：

暖、命和意識， 如果舍離於身體，
像睡眠的屍體委棄在地上，    如枯木沒有知覺。

再次

【English Translation】 English version: Furthermore, because of constant afflictions and supporting conditions, it is said that there is always illness. Because the physical realm is temporarily in harmony, it is said that being without illness is the greatest benefit. If the heavenly realm had no illness, and all beings considered illness as the norm, this statement should be corrected. Answer: The arising of the five skandhas (aggregates) is suffering, pervading the three realms; this is the illness of the heavenly realm. As it is said in the sutras, the arising of form (matter) is suffering, it is the basis for the arising of various illnesses. Just as with the form skandha, so it is with the remaining skandhas of feeling, perception, volition, and consciousness. Also, a sutra says that if a Bhikshu speaks of illness, it is another name for the five skandhas, even including boils and thorns. Furthermore, other teachers say that when a Deva (god) is about to decline, their body and mind become coarse and agitated; this is called the illness of a Deva. The Zheng Dao Lun (Treatise on the Correct Path) says that illness is the result of karma. Is this suffering of karmic result not a suffering of the noble truth? Answer: This is the result of karma, inseparable from the result of craving. Therefore, to speak of the result of karma is to speak of the result of craving. Craving is inseparable from karma, like a lamp and its light. The result of karma, craving, self-view, and consciousness is suffering by nature, therefore it is included within the truth of suffering, and there is no contradiction. The Buddha said that the name of suffering is illness. Also, a verse says that hunger is the greatest illness. How can these two statements be explained to show their difference? Answer: If one speaks of the suffering of illness, all illnesses, both heavy and light, are included. Hunger is not like this, therefore the two statements have a difference. Furthermore, because it is incurable, it is said that hunger is the greatest illness. Why? Because the suffering of hunger is difficult to cure, and the treatment is endless. It is not like intermittent malaria, or eye disease, etc. Again, because it has no end, hunger is an illness. From birth to death, there is never a moment of rest; other illnesses are not like this. Again, the illness of hunger constantly needs treatment, like a dilapidated house. Being without illness is like a hateful person pretending to be friendly, pervading all places. All beings who need food suffer from the pain of hunger, as it is said in the chapter on hells. Therefore, the illness of hunger is the greatest. What is death? Answer: The severing of the life-force is called death, pervading all beings. Because the fire element is able to digest food, the physical realm and the poisonous snake are in mutual conflict. Its nature is exhausted and extinguished, and because of this extinction, the organs, without food, are extinguished along with the fire element. The mind and mental phenomena have the root as their primary condition. Because the root is extinguished, the mental phenomena are also extinguished. Warmth, life, and consciousness abandon the root of the body. This time is called death, as the verse says:

Warmth, life, and consciousness,    If they abandon the body,
Like a sleeping corpse abandoned on the ground, Like a dry tree without awareness.

Again

次同聚所得。陰界入等相續斷絕。是名為死。死有二種。一自性死。二橫死。自性死者。復有二種。一由業盡。二由命盡。橫死亦有二種。一者自橫。二者他橫。複次死有三種。一隨剎那死。二橫死。三因盡死。隨剎那死者。從托胎以來。乃至柯羅邏等十一位。無眴無息剎那謝。如偈說。

從初夜眾生　　愛托住于胎　無礙自然去　　一向往不回

又如經說。比丘汝等剎那剎那生老及死。是名隨剎那死。橫死者。毒火刀杖等自作或他作。因此命根斷。是名橫死。因盡死者。感長壽業盡滅無餘。是死貞實。唯羅漢有。猶如燈盡。是名因盡死。云何死相云何死事云何死緣。答命根斷絕。是名死相。舍離本道是名死事。生為死緣。云何死苦者。答怖畏苦故。是人臨終為死金剛之所破壞。應往他方。非所究悉。將離親友。我之愛熱所護身屋崩破壞時。永離所作生重怖畏。故說死苦。複次火燒熱故。若人曾經作惡不樂行善。將命終時破戒因故。見未來生惡道相現。起大憂悔身心焦惱。如死法經說。故名死苦。複次劇胎苦故。是人在胎中時恒受重苦。或母飲食相違威儀疲極。他所逼苦。雖受大苦而不失命。若死苦來頓奪前苦命根即絕。出胎亦爾。雖受大苦亦不失命。死苦若來奪此生苦命根即滅。複次在少壯位。受用六

【現代漢語翻譯】現代漢語譯本：次同聚所得（由聚集而獲得）。陰界入等相續斷絕（五陰、十二入、十八界等相續斷絕），是名為死。死有兩種，一自性死，二橫死。自性死者，復有兩種，一由業盡，二由命盡。橫死亦有兩種，一者自橫，二者他橫。複次，死有三種，一隨剎那死，二橫死，三因盡死。隨剎那死者，從托胎以來，乃至柯羅邏（受精卵）等十一位，無眴無息剎那謝（沒有停歇的剎那間消逝），如偈說：

『從初夜眾生，愛托住于胎，無礙自然去，一向往不回。』

又如經說：『比丘汝等剎那剎那生老及死，是名隨剎那死。』橫死者，毒火刀杖等自作或他作，因此命根斷，是名橫死。因盡死者，感長壽業盡滅無餘，是死貞實，唯羅漢有，猶如燈盡，是名因盡死。云何死相？云何死事？云何死緣？答：命根斷絕，是名死相。舍離本道，是名死事。生為死緣。云何死苦者？答：怖畏苦故，是人臨終為死金剛之所破壞，應往他方，非所究悉，將離親友，我之愛熱所護身屋崩破壞時，永離所作生重怖畏，故說死苦。複次，火燒熱故，若人曾經作惡不樂行善，將命終時破戒因故，見未來生惡道相現，起大憂悔身心焦惱，如死法經說，故名死苦。複次，劇胎苦故，是人在胎中時恒受重苦，或母飲食相違威儀疲極，他所逼苦，雖受大苦而不失命，若死苦來頓奪前苦命根即絕。出胎亦爾，雖受大苦亦不失命，死苦若來奪此生苦命根即滅。複次，在少壯位，受用六

【English Translation】 English version: That which is obtained by the aggregation of the skandhas (aggregates). The continuous cessation of the ayatanas (sense fields), dhatus (elements), etc., is called death. There are two kinds of death: 1. Natural death; 2. Accidental death. Natural death is again of two kinds: 1. Due to the exhaustion of karma; 2. Due to the exhaustion of lifespan. Accidental death is also of two kinds: 1. Self-inflicted accidental death; 2. Other-inflicted accidental death. Furthermore, there are three kinds of death: 1. Momentary death; 2. Accidental death; 3. Death due to the exhaustion of causes. Momentary death is from the moment of conception until the eleven stages such as Kalala (embryo), without pause or rest, ceasing in every moment, as the verse says:

'From the first night, beings, with love, dwell in the womb, unimpeded, naturally departing, going in one direction, never returning.'

Also, as the sutra says: 'Bhikkhus, you are constantly subject to birth, aging, and death in every moment; this is called momentary death.' Accidental death is caused by poison, fire, swords, etc., self-inflicted or inflicted by others, thus severing the life force; this is called accidental death. Death due to the exhaustion of causes is when the karma that caused a long life is completely exhausted, without remainder; this death is genuine and only occurs to Arhats, like a lamp extinguished; this is called death due to the exhaustion of causes. What is the sign of death? What is the event of death? What is the condition of death? Answer: The severance of the life force is called the sign of death. Abandoning the original path is called the event of death. Birth is the condition of death. What is the suffering of death? Answer: Because of the suffering of fear, the person at the point of death is destroyed by the Vajra of death, and must go to another place, which is not fully understood, about to leave relatives and friends, when the body-house protected by my loving warmth collapses and is destroyed, forever separated from what has been done, giving rise to great fear; therefore, it is said to be the suffering of death. Furthermore, because of the burning heat, if a person has previously done evil and does not delight in doing good, when approaching the end of life, due to the cause of breaking precepts, sees the signs of evil paths appearing in future lives, giving rise to great remorse, with body and mind tormented, as the Sutra on the Dharma of Death says; therefore, it is called the suffering of death. Furthermore, because of the intense suffering in the womb, the person in the womb constantly suffers greatly, or the mother's diet is incompatible, her demeanor is exhausted, oppressed by others, although suffering greatly, life is not lost; if the suffering of death comes, it suddenly takes away the previous suffering, and the life force is severed. It is the same when leaving the womb; although suffering greatly, life is not lost; if the suffering of death comes, it takes away this suffering of birth, and the life force is extinguished. Furthermore, in youth and strength, enjoying the six

塵不知厭足。與所愛親共住未久。由少壯無病性力自在財物勝故。恒起醉慢。是時若死其苦無比。若人過少壯位。財寶巨富谷帛資生。皆悉具足。或被王重罰。或遭困病。作是思惟。我必應死。其心已決。眼滿熱淚咽喉噤塞。觀愛親屬目不暫眴。死王將去何苦劇此。是死至者如大山來。行四方便亦不能制。如大力怨不可摧伏。食啖一切如馬口。火燒曝一切如劫末日。一切眾生所不能度。如海水動不能過岸。如金剛霹靂碎五陰山。如大猛風拔倒身樹。如伽樓羅吞啖陰龍。如飲味鬼伺人過失。如大怨賊恒奪命寶。如重罪人心無安樂。如惡國王重罰難謝。如春等時必定當有。以是義故說死名苦。放逸死破戒死生緣死。此三何異者。答慧命斷故。名放逸人死。戒清凈命破壞失故。名破戒人死。壽命根斷故。名生緣死。複次退惰正法名放逸死。失比丘性名破戒死。退聚同分名生緣死。又有覺無覺死。有悔無悔死。有放逸無放逸死。有著無著死。有調伏不調伏死少分調伏死。其相云何。答行善凡夫聖及菩薩。正起憶念舍壽命根名有覺死。異此名無覺死。破戒人死名有悔死。持戒人死名無悔死。由五醉故。不恭敬行法律學處名放逸死。異此名不放逸死。于父母妻子等起愛著心而舍壽命。名有著死。異此名無著死。阿羅漢等在六恒住調

伏六根。舍壽命根名調伏死。行惡凡夫散漫心死名不調伏死。有學聖人舍壽命根名少分調伏死。五陰唸唸自滅他害等死云何得成。答諸陰實唸唸滅。相續恒流。依相續故。他害等死得成。如約相續故說燈滅。複次諸根無事能故。譬如破瓶。複次壽命根壞故。有人說言。壽命根非剎那剎那滅。何以故。若唸唸滅壽命亦無。時死非時死他害死等皆不得成。三種病亦不得成。是故命根非唸唸滅。云何為怨憎會者。答怨憎親愛不定故。若塵是所憎怨是其聚會。亦是所憎。如人于豬食。外曰。若爾苦諦不成立。以不定故。答不為怨親塵不定故。怨憎會所生苦不定。如境界不定。生善則定。惡亦如是。怨憎會苦亦復如是。複次宿世惡業相似果聚集。名怨憎會立名為苦。複次怨憎會苦者。約苦受及資糧說。何以故。一切眾生愛樂憎苦故。是受會名怨憎會。複次惡友共聚。多過失故名怨憎會苦。如偈所說。

與惡友共聚　　非聚多過失　是功德最大　　離則無憂悔　善友共聚價　　我思難判決　分離時是苦　　是共聚等價

複次修凈戒人。觀細失怖畏。犯受惡戒事是其怨憎。生悔熱故。惡覺觀起。是修行人。憎怨能枯滅善法故。煩惱燒燃是聖人怨。能逆心靜故。此中說惡業法煩惱果相應是名怨憎會。云何怨憎會相。云

【現代漢語翻譯】現代漢語譯本伏六根（眼、耳、鼻、舌、身、意六種感覺器官）。捨棄壽命根（維持生命的能力）名為調伏死。作惡的凡夫散亂心識而死，名為不調伏死。有學的聖人捨棄壽命根，名為少分調伏死。五陰（色、受、想、行、識五種構成要素）唸唸自滅，他人的傷害等導致的死亡如何成立？回答：諸陰實際上唸唸滅，相續不斷流動。依靠這種相續，他人的傷害等導致的死亡才能成立。如同依據相續來說燈熄滅一樣。再次，諸根沒有能力主動作為，譬如破損的瓶子。再次，因為壽命根壞滅的緣故。有人說，壽命根不是剎那剎那滅的。為什麼呢？如果唸唸滅，壽命也就沒有了，那麼非時而死、他害而死等都不能成立。三種疾病也不能成立。所以命根不是念念滅的。什麼是怨憎會（與怨恨的人或事物相遇）呢？回答：怨恨、憎惡、親愛是不定的。如果塵是所憎惡的，怨是其聚會，也是所憎惡的。比如人吃豬的食物。外道說，如果這樣，苦諦（佛教四聖諦之一，指世間充滿痛苦的真理）就不成立了，因為是不定的。回答：不是因為怨親塵不定，怨憎會所產生的苦就是不定的。如同境界不定，產生善則確定，惡也是如此。怨憎會苦也是這樣。再次，宿世惡業相似的果報聚集，名為怨憎會，立名為苦。再次，怨憎會苦，是就苦受以及資糧（產生苦受的條件）來說的。為什麼呢？一切眾生都喜愛快樂而憎惡痛苦，所以是感受的聚會，名為怨憎會。再次，惡友共同聚集，多有過失，所以名為怨憎會苦。如偈頌所說：『與惡友共聚，非但沒有好處反而多有壞處，遠離惡友是最大的功德，遠離則沒有憂愁後悔。與善友共同相處，其價值我思量也難以判斷，分離時是痛苦的，與共同相處等價。』再次，修習清凈戒律的人，觀察細微的過失而感到怖畏，觸犯並接受惡戒的事情是他們所怨恨憎惡的，產生後悔熱惱的緣故。惡的覺觀生起。這是修行人所憎恨怨惡的，能枯竭滅盡善法的緣故。煩惱燒燃是聖人的怨敵，能違逆內心的平靜的緣故。這裡說惡業、法、煩惱、果報相應，這叫做怨憎會。什麼是怨憎會的相呢？

【English Translation】 English version Subduing the six roots (the six sense organs: eyes, ears, nose, tongue, body, and mind). Abandoning the life-root (the ability to sustain life) is called 'death of subduing'. The death of an evil ordinary person with a scattered mind is called 'death of unsubduing'. The abandonment of the life-root by a learned saint is called 'death of partial subduing'. Since the five skandhas (form, feeling, perception, mental formations, and consciousness) are self-extinguishing moment by moment, how can death caused by harm from others be established? Answer: The skandhas are indeed extinguishing moment by moment, continuously flowing. Relying on this continuity, death caused by harm from others can be established. It is like saying a lamp is extinguished based on its continuity. Furthermore, the roots have no ability to act on their own, like a broken bottle. Furthermore, it is because the life-root is destroyed. Some say that the life-root does not extinguish moment by moment. Why? If it extinguished moment by moment, there would be no life, and untimely death, death by harm from others, etc., could not be established. The three types of diseases also could not be established. Therefore, the life-root does not extinguish moment by moment. What is 'meeting with what is hated' (怨憎會, yuan zeng hui)? Answer: Hatred, aversion, and love are uncertain. If dust is what is hated, and resentment is its gathering, it is also what is hated. For example, a person eats pig's food. An outsider says, 'If that is the case, the truth of suffering (苦諦, ku di, one of the Four Noble Truths, referring to the truth that the world is full of suffering) is not established, because it is uncertain.' Answer: It is not because the dust of hatred and affection is uncertain that the suffering produced by meeting with what is hated is uncertain. Just as the realm is uncertain, the arising of good is certain, and evil is also the same. The suffering of meeting with what is hated is also like this. Furthermore, the gathering of similar karmic results from past evil deeds is called 'meeting with what is hated', and is established as suffering. Furthermore, the suffering of meeting with what is hated is spoken of in terms of suffering and its resources (the conditions that produce suffering). Why? Because all sentient beings love happiness and hate suffering, so it is a gathering of feelings, called 'meeting with what is hated'. Furthermore, the common gathering of bad friends has many faults, so it is called the suffering of meeting with what is hated. As the verse says: 『Gathering with bad friends, not only is there no benefit, but there are many faults. Separating from bad friends is the greatest merit; separation brings no sorrow or regret. The value of gathering with good friends is difficult for me to judge. Separation is painful, equivalent to gathering together.』 Furthermore, a person who cultivates pure precepts observes subtle faults with fear. Offending and accepting evil precepts is what they hate and resent, causing regret and distress. Evil thoughts arise. This is what the practitioner hates and resents, because it can exhaust and extinguish good dharmas. Afflictions burning are the enemy of the saint, because they can oppose the peace of mind. Here it says that evil karma, dharma, afflictions, and corresponding results are called 'meeting with what is hated'. What is the characteristic of meeting with what is hated?

何怨憎會事。云何怨憎會緣者。答非所愛聚為相。心憂為事。業煩惱為緣。云何怨憎會苦者。答逼惱為體故。如惡鄰里。為苦因故。如獸見狼。逼身心故。如毒刺在體。瞋恚緣故。如見本怨。無安因故。如無憂王傳。複次與種種重苦品類相應。能害自身故。如阿難宿傳。非愛相應多生求欲。求欲因緣生種種苦。如偈言。愛苦人求。複次由惡友故生大驚怖。如鹿見獵師。如人坐臥天衣所覆寶床。燒赤鐵針以刺其身。身心戰動生大困苦。是故名為怨憎會苦。若怨憎類有聚會者。永不相離。此義應至者。答一時境界性用相續。共相連知諸法恒相聚會。怨憎聚會異此義故。難不得成。複次苦受是名怨憎。此受不離於心。如是義者順難。答如經中說。如攝有多種會義亦然。如持散偈言。

一分具分心　　道用類相應　類處及自性　　經說名法攝

如攝有多種會亦如是。謂一境不相離。相對相著等。是故此難違順皆得。云何為親愛離者。答是親愛塵或名眾生或。非眾生。與其別離名親愛離。複次少壯無病壽命家色形富貴自在親友相離。亦名愛別離。複次善業果報六入觸攝。是退失名愛別離。如退天道。複次樂受破壞名愛別離。何以故。此樂受是愛著處。由此愛著於色等境亦生愛著。是樂受伴。謂想行識等亦所愛著。若

論實義唯樂受壞名愛別離。云何親愛離相。云何親愛離事。云何親愛離緣者。答離愛類為相。心憂悲為事。遭敗為緣。云何親愛離苦者。答因愛別離。是諸眾生憂悲內然。猶如空樹野火燒腹。如經說。若天退墮愛別離苦劇于地獄。如目連宿傳。複次若眾生疑聞見憶念親愛別離憂悲苦生。是故名愛別離苦。複次父母妻子所愛眷屬別離因故。如並失財懊悔失心。如著鬼狂漫語啼哭悶絕戰掉。如臨死人。如失王位重苦所逼。如無識無知癡亂默然。如船舶破沒憂悲海。故名愛別離苦。老等聚會即怨憎會。少壯等離即親愛離。更說怨會愛離。云何非重說者。答老等聚會少壯等離。如此二苦羅漢亦有。唯無憎會。如偈。

若一切永無　　怨憎及親愛　無憂無染心　　是人得涅槃

以此義故不名重說。複次由老病等無分別苦。與羅漢共。如前偈說。惡老汝可患等。怨憎會苦及愛別離因分別起。皆屬心苦。未離欲人則有此苦。復由老病等名依內苦。怨會愛離名依外苦。故非重說。何所求不得者。答遠離苦與苦不會。則得歡樂與不相離。求此不得名求不得苦。複次與生中老病死等諸苦。求不相會而不能得。是生定法故。故名求不得苦。複次求與怨憎不會親愛不離。既不能得故。名求不得苦。外曰。此苦在前。二苦已顯現。何

【現代漢語翻譯】現代漢語譯本：論述『實義唯樂受壞名愛別離』（事物真實意義在於快樂感受的喪失，以及與所愛之人的分離）。什麼是親愛離相？什麼是親愛離事？什麼是親愛離緣？回答：遠離所愛之人是其『相』（特徵），心中憂愁悲傷是其『事』（表現），遭遇失敗是其『緣』（原因）。什麼是親愛離苦？回答：因為與所愛之人分離，這些眾生憂愁悲傷在內心燃燒，就像空樹被野火從內部焚燒。正如經書所說：『如果天人退墮，愛別離的痛苦比地獄還要劇烈。』就像目連（Maudgalyayana）宿世的經歷所記載。此外，如果眾生因為聽到、見到、憶念與親愛之人分離而產生憂愁悲傷，所以稱為愛別離苦。再者，因為與父母、妻子、所愛的眷屬分離，就像同時失去財產一樣懊悔失神，就像被鬼附身一樣胡言亂語、啼哭、昏厥、戰慄，就像臨死之人，就像失去王位一樣被巨大的痛苦所逼迫，就像沒有意識、沒有知覺一樣癡呆混亂、沉默不語，就像船隻破裂沉沒在憂愁悲傷的海洋中，所以稱為愛別離苦。年老等聚集在一起就是怨憎會，年少力壯等分離就是親愛離。再次談論怨憎會和愛別離，為什麼不是重複敘述呢？回答：年老等聚集在一起，年少力壯等分離，這兩種痛苦羅漢（Arhat）也有，只是沒有怨憎會。正如偈語所說：『如果一切永遠沒有，怨憎和親愛，沒有憂愁沒有染污的心，這個人就證得涅槃（Nirvana）。』因為這個意義，所以不稱為重複敘述。再者，由於年老、疾病等沒有分別的痛苦，與羅漢相同，就像前面的偈語所說：『可惡的衰老，你真可恨』等等。怨憎會苦和愛別離苦因為分別而產生，都屬於心苦，沒有脫離慾望的人就會有這種痛苦。再者，由於年老、疾病等稱為依附於內在的痛苦，怨憎會和愛別離稱為依附於外在的痛苦，所以不是重複敘述。什麼是求不得苦？回答：遠離痛苦而不能與痛苦分離，想要得到快樂而不能與快樂不分離，求這些而得不到，稱為求不得苦。再者，想要與生、老、病、死等各種痛苦不相遇而不能得到，這是生命既定的規律，所以稱為求不得苦。再者，想要與怨憎的人不相遇，與親愛的人不分離，既然不能得到，所以稱為求不得苦。外道說：這種痛苦在前面兩種痛苦中已經顯現，為什麼還要再說呢？

【English Translation】 English version: On 『the destruction of the true meaning of the experience of pleasure and the separation from loved ones.』 What is the aspect of separation from loved ones? What is the event of separation from loved ones? What is the condition of separation from loved ones? Answer: Separation from loved ones is the 『aspect』 (characteristic), sorrow and grief in the heart is the 『event』 (manifestation), and encountering failure is the 『condition』 (cause). What is the suffering of separation from loved ones? Answer: Because of separation from loved ones, these sentient beings experience sorrow and grief burning within, like an empty tree being burned by a wildfire from within. As the sutra says: 『If a deva (god) falls from grace, the suffering of separation from loved ones is more intense than hell.』 As recorded in Maudgalyayana』s (Maudgalyayana) past life. Furthermore, if sentient beings experience sorrow and grief upon hearing, seeing, or remembering separation from loved ones, this is called the suffering of separation from loved ones. Moreover, because of separation from parents, wife, and beloved relatives, it is like regretting and losing one's mind as if losing all possessions at once, like being possessed by a ghost, speaking incoherently, weeping, fainting, trembling, like a person facing death, like being forced by the great suffering of losing a kingdom, like being idiotic, confused, and silent without consciousness or knowledge, like a ship breaking apart and sinking in the ocean of sorrow and grief, therefore it is called the suffering of separation from loved ones. The gathering of the old and others is the meeting with those one hates, and the separation of the young and strong is the separation from loved ones. Speaking again about meeting with those one hates and separation from loved ones, why is it not a repetition? Answer: The gathering of the old and others, and the separation of the young and strong, these two sufferings are also experienced by Arhats (Arhat), only without the meeting with those one hates. As the verse says: 『If there is eternally no hatred and love, no sorrow and no defiled mind, that person attains Nirvana (Nirvana).』 Because of this meaning, it is not called a repetition. Furthermore, due to the non-discriminating suffering of old age, sickness, etc., it is shared with Arhats, as the previous verse says: 『Hateful old age, you are detestable』 etc. The suffering of meeting with those one hates and the suffering of separation from loved ones arise from discrimination and belong to mental suffering, which those who have not detached from desire experience. Furthermore, old age, sickness, etc., are called suffering dependent on the internal, while meeting with those one hates and separation from loved ones are called suffering dependent on the external, therefore it is not a repetition. What is the suffering of not obtaining what one seeks? Answer: To be separated from suffering and not be able to separate from suffering, to seek joy and not be able to not separate from joy, seeking these and not obtaining them is called the suffering of not obtaining what one seeks. Furthermore, wanting not to encounter the various sufferings of birth, old age, sickness, and death, but not being able to, this is the fixed law of life, therefore it is called the suffering of not obtaining what one seeks. Furthermore, wanting not to meet with those one hates and not to be separated from loved ones, since one cannot obtain this, it is called the suffering of not obtaining what one seeks. An outsider says: This suffering has already been manifested in the previous two sufferings, why speak of it again?

用重說。答非所愛共聚名怨憎會。是所愛分離名愛別離。今求怨不會求親不離。翻前二種立此為苦故非重說。複次已得未舍。與所憎塵共聚。名怨憎會。已得未舍。與所愛塵不得共聚。名愛別離。未得未舍。是所。愛塵求不能得。名求不得苦。由三世安立故非重說。云何求不得相。云何求不得事。云何求不得緣者。答求不得者。違逆意欲為相。以憂渴為事。現無功用宿不作善為緣。云何求不得苦者。猶如如意瓶等破故。失求王位等愿。複次苦因緣故。是所求欲五塵。由不能得慾火所然。如述波伽等燒然成灰。故名求不得苦。複次三時中能生苦故。是所求利我應不得。今不得已不得。由此生憂悲等苦故。名求不得苦。命塵即苦至得亦苦。求之不得云何為苦者。答以不定故。得者未必皆苦。何以故。若得信根不名為苦。複次是厭憂依止故。求不得者。能生求者厭惡憂惱心得五塵利。則不如是是樂想故。複次如少壯身老為后故。說名為苦。如是得五塵利敗為后。說名為苦。如取陰為苦依止說名為苦。得五塵利說名為苦。義亦如是。以何因緣求之不得者。答因緣不具故。譬如種子若無有緣芽不得生。由宿世慳吝嫉妒邪見瞋故壞大家因。今求不得。如郁多羅比丘等宿傳。因惡法故離苦受樂求不能得。譬如阿鼻地獄眾生。求不得者

。略說三因。一無宿世善。二自無功用。三他不愛敬。云何略說五陰為苦。答為攝初中后苦故。生為初苦。死為后苦。老等憂悲等名為中苦。複次為攝有間苦故。有間苦者。如老病死等。無間苦者。恒隨一切有分。複次為攝各各自相無邊眾苦故。故說五取陰名通相苦。何以故。諸苦別類無邊故。假使如來於無量劫廣說苦相亦不能盡。複次生等諸苦如火。五取陰如薪。如燒然經說。複次五取陰為生等諸苦田地。何以故。取陰生苦名生取陰。變異苦名老取陰。逼惱苦名病取陰。破壞苦名死取陰。非愛聚苦名怨憎會取陰。親離散苦名愛別離取陰。所須不遂名求不得。略義云何。答有三種。一多二異三一處。謂三世分散種類不同。攝在一處。故名為略。複次略有二種。一義略。以一義攝多義。譬如真寶。二名句偈略。能攝略義。如真寶器。如是苦有多義多名。但以一義一名攝之。皆盡說名為略。問諸陰何相。陰義云何。諸陰同一行相。云何不立一陰。陰及取陰二種云何。答如是等問。五陰論思擇品中已廣分別。問云何說取陰名苦。不直名陰苦。答欲分別諦有四相故。說取陰為苦。若直說陰是苦。則二諦不成。何以故。明陰戒定等五陰皆成苦諦故。問取陰何義。答愛慾是取義此陰能生取。為取所生與取相應。取所隨逐能有取故。

【現代漢語翻譯】現代漢語譯本略說三種因緣。第一是沒有前世的善業，第二是自己沒有努力修行，第三是不被他人喜愛和尊敬。為什麼簡略地說五陰（色、受、想、行、識，構成個體存在的五種要素）是苦？回答是爲了涵蓋最初、中間和最後的苦。出生是最初的苦，死亡是最後的苦，衰老、憂愁、悲傷等稱為中間的苦。另外，爲了涵蓋有間斷的苦。有間斷的苦，比如衰老、疾病、死亡等。無間斷的苦，是恒常伴隨一切有情眾生的。再者，爲了涵蓋各自不同的、無邊無際的眾多苦難。所以說五取陰（執取五陰所產生的苦）是普遍的苦相。為什麼呢？因為各種苦難的類別是無邊無際的。即使如來在無量劫的時間裡廣泛地講述苦難的相狀，也不能完全說完。再者，出生等各種苦難就像火，五取陰就像柴薪，就像燃燒的火焰所描述的那樣。再者，五取陰是出生等各種苦難的田地。為什麼呢？因為由執取陰而產生的苦難稱為生取陰，由變異而產生的苦難稱為老取陰，由逼迫惱亂而產生的苦難稱為病取陰，由破壞而產生的苦難稱為死取陰，與不喜愛的事物聚集在一起的苦難稱為怨憎會取陰，與親愛的人分離的苦難稱為愛別離取陰，所需要的不能如願得到的苦難稱為求不得取陰。簡略的意義是什麼呢？回答有三種。一是多，二是異，三是一處。指的是三世（過去、現在、未來）分散的、種類不同的事物，被攝集在一個地方。所以稱為簡略。再者，簡略有兩種。一是義理上的簡略，用一個義理涵蓋多個義理，比如珍貴的寶物。二是名句偈頌上的簡略，能夠涵蓋簡略的義理，比如盛放珍寶的器皿。就像苦難有很多義理和名稱，但用一個義理和一個名稱來涵蓋它們，都完全說盡了，就稱為簡略。問：諸陰（五陰）的相狀是什麼？陰的含義是什麼？諸陰具有相同的行相，為什麼不只立一個陰？陰和取陰（執取的五陰）這兩種有什麼區別？答：像這樣的問題，在《五陰論思擇品》中已經廣泛地分別解釋過了。問：為什麼說取陰是苦，而不直接說陰是苦？答：爲了分別諦（真理）有四種相狀的緣故，所以說取陰是苦。如果直接說陰是苦，那麼二諦（世俗諦和勝義諦）就不能成立。為什麼呢？因為如果這樣，明陰、戒定等五陰都成了苦諦的緣故。問：取陰是什麼意思？答：愛慾就是取的含義，此陰能夠產生取，為取所生，與取相應，為取所隨逐，能夠有取。

【English Translation】 English version Briefly speaking of three causes: first, the absence of good deeds in past lives; second, the lack of personal effort in cultivation; and third, the lack of love and respect from others. Why is it briefly said that the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence) are suffering? The answer is to encompass the suffering of the beginning, middle, and end. Birth is the initial suffering, death is the final suffering, and aging, sorrow, grief, etc., are called the middle suffering. Furthermore, to encompass intermittent suffering. Intermittent suffering includes aging, sickness, and death. Uninterrupted suffering constantly accompanies all sentient beings. Moreover, to encompass the countless sufferings that are each different and boundless. Therefore, it is said that the five aggregates of clinging (the suffering arising from clinging to the five skandhas) are a universal aspect of suffering. Why? Because the categories of various sufferings are boundless. Even if the Tathagata were to extensively describe the aspects of suffering for countless eons, it would not be possible to fully explain them. Furthermore, birth and other sufferings are like fire, and the five aggregates of clinging are like firewood, as described in the burning flame. Furthermore, the five aggregates of clinging are the field for birth and other sufferings. Why? Because the suffering arising from clinging to the aggregates is called the aggregate of clinging to birth; the suffering arising from change is called the aggregate of clinging to aging; the suffering arising from oppression and affliction is called the aggregate of clinging to sickness; the suffering arising from destruction is called the aggregate of clinging to death; the suffering of being gathered with those one dislikes is called the aggregate of clinging to meeting with enemies; the suffering of being separated from loved ones is called the aggregate of clinging to separation from loved ones; the suffering of not obtaining what one desires is called the aggregate of clinging to not getting what one seeks. What is the meaning of 'briefly'? The answer is threefold: first, many; second, different; and third, in one place. It refers to the dispersed and different kinds of things from the three times (past, present, and future) being gathered in one place. Therefore, it is called 'briefly'. Furthermore, there are two kinds of 'briefly': first, brevity in meaning, using one meaning to encompass many meanings, like a precious jewel; second, brevity in name, phrase, and verse, which can encompass the brief meaning, like a vessel containing precious jewels. Just as suffering has many meanings and names, but using one meaning and one name to encompass them, fully explaining them all, is called 'briefly'. Question: What are the characteristics of the skandhas (five skandhas)? What is the meaning of 'skandha'? The skandhas have the same characteristics, so why not establish only one skandha? What is the difference between 'skandha' and 'aggregate of clinging' (clung-to skandhas)? Answer: Such questions have already been extensively explained and distinguished in the 'Chapter on Contemplation of the Five Skandhas'. Question: Why is it said that the aggregate of clinging is suffering, and not directly that the skandha is suffering? Answer: It is because of the need to distinguish the four aspects of truth (satya). If it were directly said that the skandha is suffering, then the two truths (conventional truth and ultimate truth) would not be established. Why? Because if that were the case, the skandhas of form, precepts, concentration, etc., would all become truths of suffering. Question: What is the meaning of 'aggregate of clinging'? Answer: Craving and desire are the meaning of 'clinging'. This skandha can generate clinging, is born from clinging, is in accordance with clinging, is followed by clinging, and can have clinging.

故名取陰。問隨觀一苦則通達苦諦。何用廣分別諸苦相耶。答行人須廣觀眾苦生厭離心。生厭心已能觀通苦得入正觀為此用故應須廣說。複次為分別生老等苦生思擇智。得此智已觀苦一義。決無分別智。因此得生此智。以平等為境不勞功用。自然而流無有覺觀。名第八智。依法境生。如寶象譬。問如經中說名為樂是樂依止。云何而說取陰為苦。答如偈言。

執對治樂故　　顛倒欲故樂　經說為苦故　　正見故無樂

此義如五陰論廣說。于輕品苦中及苦對治中。起於樂想實唯是苦。問此經中雲何說略余經廣辯色為苦。答為多聞慧人。是故略說取陰為苦。若無聞慧則為廣說色取等為苦。如是為見光未見光人故廣略說。問云何說取陰為苦。答苦盛逼故。如人處七寶樓。種種嚴飾可愛五塵。能悅其心生大歡樂。小針所刺即生苦受。忘失前樂如咸酸味。複次苦最多故。謂老病死愛別離怨憎會求不得。憂悲苦惱覓守失苦逼害苦等。取陰中最多樂少。虛妄如壞井水。問略說八苦其義云何。答眾苦依止故生名苦。能令變壞故老名苦。能逼困身故病名苦。能滅諸根故死名苦。非愛共聚故怨憎會名苦。可愛相遠故愛別名苦。悕望不遂故求不得名苦。是眾苦相故取陰名苦。譬如射堋。複次有者。是真實苦有即是生。生是何法。謂

【現代漢語翻譯】現代漢語譯本因此名為取陰（五蘊，即色、受、想、行、識）。問：如果隨順觀察一個苦就能通達苦諦（佛教四聖諦之一），為何還要廣泛分別各種苦相呢？答：修行人需要廣泛觀察各種苦，才能生起厭離之心。生起厭離心后，才能通過觀察通達苦的真諦，從而進入正確的觀行。爲了這個目的，所以應該廣泛解說各種苦。再者，是爲了通過分別生、老等苦，生起思擇智慧。得到這種智慧后，觀察苦的單一意義，就不會有分別智。因此才能生起這種智慧，以平等為境界，不費力氣，自然而然地流動，沒有覺觀。這稱為第八智。依法和境界而生起，就像寶象的比喻一樣。問：如經中所說，名為樂是樂的依止，為什麼又說取陰是苦呢？答：如偈頌所說：

『執著對治之樂的緣故，因為顛倒的慾望而感到快樂，經中說這是苦的緣故，因為有正見所以沒有樂。』

這個意義在《五陰論》中有詳細的解說。在輕微的苦中以及對治苦的過程中，產生快樂的想法，實際上只是苦。問：這部經中為什麼簡略地說，而其他經中廣泛地辨析色是苦呢？答：因為是對多聞慧人說的，所以簡略地說取陰是苦。如果沒有聞慧，那麼就廣泛地說色取等是苦。就像爲了見到光和未見到光的人，所以有廣說和略說。問：為什麼說取陰是苦呢？答：因為苦的強烈逼迫。就像人住在七寶樓里，有各種裝飾可愛，能使人心生喜悅的五塵（色、聲、香、味、觸），產生很大的歡樂。但是被小針刺一下，就會產生苦受，忘記之前的快樂，就像鹹味和酸味一樣。再者，因為苦最多。包括老、病、死、愛別離、怨憎會、求不得、憂悲苦惱、覓守失苦、逼害苦等。取陰中苦最多，樂很少，虛妄得像壞了的井水。問：簡略地說八苦，它的意義是什麼呢？答：因為是眾苦的依止，所以生名為苦。因為能使事物變壞，所以老名為苦。因為能逼迫困擾身體，所以病名為苦。因為能滅絕諸根，所以死名為苦。因為和不喜愛的人聚集在一起，所以怨憎會名為苦。因為和喜愛的人相隔遙遠，所以愛別離名為苦。因為希望不能實現，所以求不得名為苦。因為是各種苦相，所以取陰名為苦。譬如射箭的靶子。再者，有，是真實的苦，有就是生。生是什麼法呢？謂

【English Translation】 English version Therefore, it is named 'grasping at the aggregates' (Skandha, the five aggregates: form, feeling, perception, mental formations, and consciousness). Question: If by observing one suffering, one can penetrate the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths), why is it necessary to extensively differentiate various aspects of suffering? Answer: Practitioners need to extensively observe various sufferings to generate a sense of revulsion and detachment. Having generated this revulsion, they can penetrate the Truth of Suffering through observation, thereby entering correct contemplation. For this purpose, it is necessary to extensively explain various sufferings. Furthermore, it is to generate discerning wisdom by differentiating sufferings such as birth and aging. Having obtained this wisdom, observing the singular meaning of suffering will not lead to discriminating wisdom. Therefore, this wisdom can arise, taking equality as its object, without effort, flowing naturally, without perception or observation. This is called the Eighth Wisdom. It arises based on the Dharma and the object, like the analogy of the precious elephant. Question: As stated in the scriptures, what is called 'pleasure' is the basis of pleasure. Why then is grasping at the aggregates said to be suffering? Answer: As the verse says:

'Because of attachment to the pleasure of counteracting, because of inverted desires, there is pleasure. The scriptures say this is suffering, because with right view, there is no pleasure.'

This meaning is explained in detail in the 'Treatise on the Five Aggregates' (Pancaskandha). In slight suffering and in counteracting suffering, the thought of pleasure arises, but in reality, it is only suffering. Question: Why does this scripture speak briefly, while other scriptures extensively discuss form as suffering? Answer: Because it is spoken to those with much learning and wisdom (Bahusruta). Therefore, it is briefly said that grasping at the aggregates is suffering. If there is no learning and wisdom, then it is extensively said that grasping at form, etc., is suffering. It is like speaking extensively or briefly for those who have seen the light and those who have not seen the light. Question: Why is grasping at the aggregates said to be suffering? Answer: Because of the intense pressure of suffering. It is like a person living in a seven-jeweled mansion, with various lovely decorations and the five sense objects (form, sound, smell, taste, touch) that can delight the mind and produce great joy. But if pricked by a small needle, suffering arises, forgetting the previous pleasure, like the taste of salt and sour. Furthermore, because there is the most suffering. Including old age, sickness, death, separation from loved ones, meeting with those disliked, not getting what is desired, sorrow, grief, suffering, seeking and guarding, loss of suffering, oppressive suffering, etc. In grasping at the aggregates, there is the most suffering and little pleasure, as false as the water in a broken well. Question: Briefly speaking of the eight sufferings, what is its meaning? Answer: Because it is the basis of all sufferings, birth is called suffering. Because it can cause things to decay, old age is called suffering. Because it can oppress and trouble the body, sickness is called suffering. Because it can extinguish the senses, death is called suffering. Because of gathering with those not liked, meeting with those disliked is called suffering. Because of being far away from loved ones, separation from loved ones is called suffering. Because hopes cannot be realized, not getting what is desired is called suffering. Because it is the aspect of various sufferings, grasping at the aggregates is called suffering. Like an archery target. Furthermore, existence is true suffering, and existence is birth. What is birth?

名及色。色為老病死所害。名為別離怨憎會求不得苦所害。取陰為眾苦所害。複次老病死名為身苦。以無分別故。愛別離等三名為心苦。由分別起故。生及取陰是身心二苦。複次由生說行苦。由死說壞苦。所餘五句說名苦苦。此三苦以取陰為因。複次取陰有起名生。六道出現故。身變熟名老。以萎悴故。身界不平等及增長名病。令相違故。命終陰壞名死。離本道故。非愛受因共聚怨憎會乖意相應故。愛受因相遠名愛別離。與愛不共故。所欲不遂名求不得。如願不成故。為一切苦種本田故。取陰名苦。諸苦自生無功用故。婆藪跋摩法師分別苦諦品究竟。

思量集諦品第四

說苦諦已。云何次第說于集諦。集者何義。云何自問及答。是渴愛何者。渴愛何相。何事何緣。是渴愛是言勝義。云何渴愛即集。此言自足。說渴愛已。何用復說能感後有。能感後有其義云何。能感後有決定喜欲相。隨處處愛著。云何作多種說喜欲。何義隨義。云何處處愛著重言。云何有諸別惑能作集相。云何但說渴愛為集。何因獨說渴愛為集。不說諸業。若貪愛等。亦是業煩惱集。云何說但苦集耶。無明緣觀味緣三受緣等愛。其異云何。已說四大觸名色各為諸陰因。復說渴愛為因。此二說云何不相違。渴愛無明我慢業食皆為苦因。此等異

【現代漢語翻譯】現代漢語譯本名為老病死所害（被衰老、疾病和死亡所困擾）。名為別離怨憎會求不得苦所害（被與所愛分離、與所恨相遇、以及求而不得的痛苦所折磨）。取陰為眾苦所害（五蘊聚合之身是各種痛苦的根源）。複次，老病死名為身苦（衰老、疾病和死亡被稱為身體的痛苦），以無分別故（因為它們不依賴於分別念）。愛別離等三名為心苦（與所愛分離等三種痛苦被稱為心理的痛苦），由分別起故（因為它們由分別念產生）。生及取陰是身心二苦（出生和五蘊聚合之身既是身體的痛苦，也是心理的痛苦）。複次，由生說行苦（從出生的角度來說，是行苦，即一切都在變化，沒有恒常）。由死說壞苦（從死亡的角度來說，是壞苦，即一切都在瓦解，終歸毀滅）。所餘五句說名苦苦（其餘五種痛苦，即老、病、愛別離、怨憎會、求不得，都屬於苦苦，即痛苦之上的痛苦）。此三苦以取陰為因（這三種痛苦都以五蘊聚合之身為原因）。複次，取陰有起名生（五蘊聚合之身開始出現，稱為出生），六道出現故（因為生命在六道中輪迴顯現）。身變熟名老（身體變化成熟，稱為衰老），以萎悴故（因為身體會衰弱枯萎）。身界不平等及增長名病（身體的元素不平衡以及增長失調，稱為疾病），令相違故（因為這會導致身體機能失調）。命終陰壞名死（生命終結，五蘊解散，稱為死亡），離本道故（因為這脫離了原有的生命軌跡）。非愛受因共聚怨憎會（與不喜愛的事物和人聚集在一起，稱為怨憎會），乖意相應故（因為這與自己的意願相違背）。愛受因相遠名愛別離（與喜愛的事物和人分離，稱為愛別離），與愛不共故（因為這無法與所愛之物共享）。所欲不遂名求不得（所希望的事情無法實現，稱為求不得），如願不成故（因為願望無法達成）。為一切苦種本田故（五蘊聚合之身是一切痛苦的根源），取陰名苦（因此，五蘊聚合之身被稱為痛苦）。諸苦自生無功用故（因為各種痛苦會自然而然地產生，無需任何努力）。婆藪跋摩（Vasubandhu）法師分別苦諦品究竟。思量集諦品第四說苦諦已（在解釋了苦諦之後），云何次第說于集諦（為什麼接下來要解釋集諦）？集者何義（「集」是什麼意思）？云何自問及答（如何提出問題並解答）？是渴愛何者（什麼是渴愛）？渴愛何相（渴愛的特徵是什麼）？何事何緣（渴愛的原因和條件是什麼）？是渴愛是言勝義（渴愛這個詞的真正含義是什麼）？云何渴愛即集（為什麼說渴愛就是集諦）？此言自足（這個說法是否充分）？說渴愛已（在解釋了渴愛之後），何用復說能感後有（為什麼還要解釋「能感後有」，即能夠導致未來存在的因素）？能感後有其義云何（「能感後有」是什麼意思）？能感後有決定喜欲相（「能感後有」是否一定與喜悅和慾望相關）？隨處處愛著（在任何地方都存在愛著）？云何作多種說喜欲（為什麼用多種方式來描述喜悅和慾望）？何義隨義（這些描述有什麼意義）？云何處處愛著重言（為什麼重複說「處處愛著」）？云何有諸別惑能作集相（為什麼還有其他迷惑能夠導致集諦的產生）？云何但說渴愛為集（為什麼只說渴愛是集諦）？何因獨說渴愛為集（為什麼只說渴愛是集諦的原因）？不說諸業（而不說其他的業力）？若貪愛等（如果貪愛等等）？亦是業煩惱集（也是業力和煩惱的集合）？云何說但苦集耶（為什麼只說苦和集）？無明緣觀味緣三受緣等愛（無明、因緣觀、味覺、三種感受等等與渴愛有什麼不同）？其異云何（它們之間的區別是什麼）？已說四大觸名色各為諸陰因（之前已經說過四大元素、觸覺、名色是諸陰的原因），復說渴愛為因（現在又說渴愛是原因），此二說云何不相違（這兩種說法如何不矛盾）？渴愛無明我慢業食皆為苦因（渴愛、無明、我慢、業力、食物都是痛苦的原因），此等異（這些原因有什麼不同）？

【English Translation】 English version It is harmed by old age, sickness, and death. It is harmed by the suffering of separation from loved ones, encountering enemies, and not obtaining what is desired. The aggregates (skandha) are harmed by all kinds of suffering. Furthermore, old age, sickness, and death are called physical suffering, because they are without discrimination. Separation from loved ones and the other three are called mental suffering, because they arise from discrimination. Birth and the aggregates are both physical and mental suffering. Furthermore, suffering of change (行苦, xing ku) is spoken of from the perspective of birth. Suffering of suffering (壞苦, huai ku) is spoken of from the perspective of death. The remaining five phrases speak of suffering of suffering (苦苦, ku ku). These three sufferings take the aggregates as their cause. Furthermore, the arising of the aggregates is called birth, because the six realms appear. The transformation and maturation of the body is called old age, because it withers. The imbalance and increase of the body's elements is called sickness, because it causes disharmony. The end of life and the destruction of the aggregates is called death, because it departs from the original path. The gathering together of causes that are not loved is called encountering enemies, because it corresponds to unpleasant intentions. The separation from causes that are loved is called separation from loved ones, because it is not shared with love. The failure to achieve what is desired is called not obtaining what is desired, because wishes are not fulfilled. Because it is the fundamental field for all kinds of suffering, the aggregates are called suffering. All sufferings arise spontaneously without effort. The Dharma Master Vasubandhu (婆藪跋摩) has completed the chapter on distinguishing the Truth of Suffering. Chapter Four: Reflecting on the Truth of the Origin Having spoken of the Truth of Suffering, why is the Truth of the Origin spoken of in sequence? What is the meaning of 'origin'? How does one ask and answer oneself? What is this craving? What are the characteristics of craving? What are its causes and conditions? The true meaning of the word 'craving' is what? Why is craving the same as the origin? Is this statement sufficient? Having spoken of craving, why is it necessary to speak of that which can cause future existence? What is the meaning of that which can cause future existence? Does that which can cause future existence necessarily have the aspect of joy and desire? Is there attachment everywhere? Why are joy and desire spoken of in various ways? What is the meaning of these descriptions? Why is 'attachment everywhere' repeated? Why are there other delusions that can create the aspect of origin? Why is only craving said to be the origin? What is the reason for saying only craving is the origin, and not mentioning other karmas? If greed and love, etc., are also collections of karma and afflictions, why is only suffering and origin spoken of? What is the difference between ignorance, conditioned perception, the perception of taste, the three types of feeling, and craving? Having already said that the four great elements, contact, name and form are each the cause of the aggregates, and now saying that craving is the cause, how are these two statements not contradictory? Craving, ignorance, pride, karma, and food are all causes of suffering. What are the differences between these?

相云何。喜欲欲欲等其義云何。藤林等是貪別名。其義云何。

汝問說苦諦已。云何次第說集者。答已決心信果。未識信因。令識信因故。次說集為顯苦諦隨屬因緣。複次為受化者迷十二緣生故。說苦諦依因緣生。複次苦諦猶如機關。隨屬因緣故。自性羸弱及無我相。複次世間貪愛堅鎖之所繫縛。不能出離生死牢獄故。顯所縛能縛。複次有諸眾生作如是計。此苦諦者。無有始終。難可除滅。由此執故不修正勤。是故佛說。苦雖無始。由因緣生故可除滅。譬如種子。故應修正勤。汝問集何義者。答平等聚生是名為集。離此三義則不成因。複次令起有本泉源能成能現。遮因緣是名集義。汝問。云何自問及答者。有諸弟子不解怯畏定心。護此三事故。佛自答者。為破難邪因顯立正因。有諸異執。謂梵王自在及天人。時性四大空鄰虛等。以為正因。為破邪執欲顯正因故。佛自答。複次於十二緣生等諸經。已說多種集。有諸弟子未知此經定以何法為苦集故。佛自答。為欲令得決定智力。複次為覆智受化不通達略教中義。為令開覺故佛自答。複次為勝智受化覺觀多故。不執持令智堅固故佛自答。複次爲了智受化令得決定智力故佛自答。複次為分別智弟子令得了別。猶如燃燈。故佛自答。汝問是渴愛何者。渴愛何相何事何緣者

【現代漢語翻譯】現代漢語譯本：你問『相』是什麼意思？『喜』、『欲』、『欲欲』等的含義是什麼？『藤林』等是貪婪的別名，它們的含義是什麼？

你問，在說了苦諦（Dukkha Satya，關於苦難的真理）之後，為什麼按順序說集諦（Samudaya Satya，關於苦難起因的真理）？回答是：因為已經決心相信果（苦果），但還不認識信因（苦因），爲了讓他們認識信因，所以接著說集諦，爲了顯示苦諦是隨順因緣而生的。其次，爲了讓那些迷惑於十二緣起（十二因緣）的受教化者明白，苦諦是依賴因緣而生的。再次，苦諦就像一個機關，隨順因緣而起，所以自性是羸弱的，並且具有無我相（Anatta，沒有永恒不變的自我）。再次，世間眾生被貪愛的堅固鎖鏈所束縛，不能脫離生死牢獄，所以要顯示能束縛的和被束縛的。再次，有些眾生這樣認為：這個苦諦，沒有開始也沒有終結，難以去除和消滅。因為這種執著，所以不修正勤（Samma-Vayama，正精進）。因此佛說，苦雖然沒有開始，但由於因緣而生，所以可以去除和消滅，譬如種子。所以應該修正勤。你問，『集』是什麼意思？回答是：平等、聚集、產生，這叫做『集』。離開這三種含義，就不能成為『因』。再次，使（苦）產生有根本的源泉，能夠成就和顯現（苦），遮蔽因緣，這叫做『集』的含義。你問，為什麼佛陀要自問自答？因為有些弟子不理解，怯懦畏懼，（爲了）堅定他們的心，護持這三件事，所以佛陀自己回答。爲了破除錯誤的因，顯立正確的因。有些其他的執著，認為梵王（Brahma，印度教的創造神）、自在天（Isvara，自在的神）、以及天人、時性、四大（四大元素）、空、鄰虛等，是正確的因。爲了破除這些邪惡的執著，想要顯明正確的因，所以佛陀自己回答。再次，在十二緣起等各種經典中，已經說了多種『集』。有些弟子不知道這部經具體以什麼法作為苦的『集』，所以佛陀自己回答。爲了讓他們獲得決定的智慧力量。再次，爲了那些智慧被覆蓋，受教化者不能通達簡略教義中的含義，爲了讓他們開悟覺醒，所以佛陀自己回答。再次，爲了那些具有殊勝智慧的受教化者，因為覺察和觀想太多，不能執持，使智慧堅固，所以佛陀自己回答。再次，爲了那些具有了知力的受教化者，讓他們獲得決定的智慧力量，所以佛陀自己回答。再次，爲了那些具有分別智的弟子，讓他們獲得了別（智慧），猶如點燃燈火，所以佛陀自己回答。你問，什麼是渴愛（Tanha，渴愛，慾望）？渴愛的相是什麼？渴愛的事是什麼？渴愛的緣是什麼？

【English Translation】 English version: You ask, 'What is the meaning of 'characteristic' (lakshana)? What are the meanings of 'joy' (nandi), 'desire' (raga), 'intense desire' (nikanti), etc.? 'Forest of vines' (trishna) and others are different names for greed; what are their meanings?

You ask, having explained the Truth of Suffering (Dukkha Satya), why is the Truth of the Origin of Suffering (Samudaya Satya) explained next in order? The answer is: because one has resolved to believe in the result (suffering), but does not yet recognize the cause of belief (the cause of suffering). In order to make them recognize the cause of belief, the Truth of the Origin is explained next, to show that the Truth of Suffering arises in accordance with conditions. Secondly, it is to make those who are being taught, who are confused about the Twelve Nidanas (Twelve Links of Dependent Origination), understand that the Truth of Suffering arises dependent on conditions. Thirdly, the Truth of Suffering is like a mechanism, arising in accordance with conditions, so its nature is weak and it has the characteristic of no-self (Anatta, absence of a permanent self). Fourthly, sentient beings in the world are bound by the strong chains of craving and cannot escape the prison of birth and death, so it is necessary to show what binds and what is bound. Fifthly, some sentient beings think like this: this Truth of Suffering has no beginning and no end, and is difficult to remove and eliminate. Because of this attachment, they do not practice Right Effort (Samma-Vayama). Therefore, the Buddha said that although suffering has no beginning, it can be removed and eliminated because it arises from conditions, like a seed. Therefore, one should practice Right Effort. You ask, what is the meaning of 'origin' (samudaya)? The answer is: equality, gathering, and arising are called 'origin'. Apart from these three meanings, it cannot become a 'cause'. Furthermore, it makes (suffering) arise with a fundamental source, able to accomplish and manifest (suffering), obstructing conditions; this is called the meaning of 'origin'. You ask, why does the Buddha ask and answer himself? Because some disciples do not understand, are timid and fearful, (in order to) strengthen their minds and uphold these three things, the Buddha answers himself. It is to break down wrong causes and establish right causes. Some other attachments consider Brahma (Hindu creator god), Isvara (sovereign god), as well as devas (gods), time, the four great elements, space, and the adjacent void, etc., to be the right causes. In order to break down these evil attachments and to clarify the right causes, the Buddha answers himself. Furthermore, in various sutras such as the Twelve Nidanas, many kinds of 'origin' have already been explained. Some disciples do not know which dharma this sutra specifically takes as the 'origin' of suffering, so the Buddha answers himself. It is to enable them to obtain the power of decisive wisdom. Furthermore, for those whose wisdom is covered and who cannot understand the meaning in the concise teachings, in order to awaken them, the Buddha answers himself. Furthermore, for those with superior wisdom, because there are too many perceptions and contemplations, they cannot hold on to them and make their wisdom firm, so the Buddha answers himself. Furthermore, for those with discerning power, to enable them to obtain the power of decisive wisdom, the Buddha answers himself. Furthermore, for those disciples with discriminating wisdom, to enable them to obtain discernment (wisdom), like lighting a lamp, the Buddha answers himself. You ask, what is craving (Tanha)? What is the characteristic of craving? What is the object of craving? What is the condition of craving?

。答是諸眾生恒觀有為法功德。依有用資糧心無厭足。故名渴愛。如飲鹹水。如人盛夏晝日光照熱渴所逼。周遍覓水來飲鹹海。鹹海有竭此渴無盡。如是世間凡夫。常為生死資糧愛慾焦然其心。邪妄分別令生熱渴。一向專求五欲快樂。眼耳身識及心憶持所受用物。已得未得永無厭足。故說此法名為渴愛。複次不知厭足名為渴愛。如火草薪果蘇蠟等。是所燒燃。于取類中無有厭足。世間凡夫貪愛然心。於人天中上妙五塵。唸唸受用不知厭足。如項生王。複次渴愛類見性別異故。各為二種。類異者。于取陰中起我執我愛。是名緣內類貪。于非取類中起我所執。是資糧愛名緣外類貪。見異者。依因有見愿有勝生。是名有愛依。無有見愿樂我斷名無有愛。性異者。貪愛倒起覆藏為事。猶如雲網。故名上心。貪愛隨眠隨逐為事。猶如躡毒。名離心愛。複次渴愛因依緣業別異故。各為三種。因異者。愿樂未曾得塵。是愛名求覓苦因。于已得塵心生貪著。是愛名守護苦因。于已失塵心生懊惱。此愛名憂悲內熱苦因。依異者。謂眾生處所受具。眾生者。樂得未來陰。求欲生故名依眾生。愛處所者。樂三有道常求此處。名依處所愛。樂好聲觸色味香等塵境界。求欲受用。名依受具愛。緣異者。謂貪愛能作煩惱業苦緣。及緣此三起。業異者

【現代漢語翻譯】現代漢語譯本答：這是因為眾生總是看到有為法（saṃskṛta-dharma，指因緣和合而生的事物）的功德，依賴於有用的資糧，內心沒有滿足的時候，所以叫做渴愛（tṛṣṇā，指對感官享受的渴求）。就像喝鹹水一樣，就像一個人在盛夏的白天被陽光照射，因乾渴所逼迫，四處尋找水來喝，結果喝的是鹹水。鹹海有乾涸的時候，但這種渴愛卻沒有止境。就像世間的凡夫，常常爲了生死的資糧而愛慾焚心，錯誤的分別念讓他們產生熱渴，一味地追求五欲（pañca kāmaguṇa，指色、聲、香、味、觸五種感官享受）的快樂。眼睛、耳朵、身體的意識以及內心記憶所接受和使用的東西，已經得到的和尚未得到的，永遠沒有滿足的時候。所以說這種法叫做渴愛。其次，不知滿足就叫做渴愛。就像火燃燒草、柴、果實、酥油、蠟等，對於獲取燃料沒有滿足的時候。世間的凡夫貪愛之心燃燒，對於人天（deva，指天神）之中最美好的五塵，唸唸受用而不知滿足，就像項生王（一個貪得無厭的國王）。再次，渴愛因為類別、見解、性質的不同，所以各有兩種。類別不同是指：在五取蘊（pañca upādānaskandha，指色、受、想、行、識五種構成要素）中產生我執（ātmagrāha，認為有真實的『我』存在）和我愛（ātmasneha，對『我』的愛），這叫做緣內的類別貪。在非五取蘊的事物中產生『我所』執（mamakāra，認為事物屬於『我』），這種資糧愛叫做緣外的類別貪。見解不同是指：依賴於『因』而產生『有』的見解，希望有殊勝的來生，這叫做有愛（bhava-tṛṣṇā，對存在的渴求）。依賴於『無有』的見解，希望快樂地斷滅『我』，這叫做無有愛（vibhava-tṛṣṇā，對斷滅的渴求）。性質不同是指：貪愛顛倒而起，以覆蓋和隱藏為作用，就像雲網一樣，所以叫做上心愛。貪愛隨眠（anuśaya，指潛在的煩惱）跟隨和追逐為作用，就像踩到毒藥一樣，叫做離心愛。再次，渴愛因為原因、所依、所緣、業力的不同，所以各有三種。原因不同是指：希望得到尚未得到的塵境，這種愛叫做求覓苦因。對於已經得到的塵境，內心產生貪著，這種愛叫做守護苦因。對於已經失去的塵境，內心產生懊惱，這種愛叫做憂悲內熱苦因。所依不同是指：眾生所處的場所和所受用的器具。眾生是指：喜歡得到未來的五蘊，因為求欲而產生，所以叫做依眾生愛。處所是指：喜歡三有（bhava-tṛṣṇā，指欲有、色有、無色有）之道，常常尋求這些地方，叫做依處所愛。受用器具是指：喜歡美好的聲音、觸覺、顏色、味道、香氣等塵境，尋求受用，叫做依受具愛。所緣不同是指：貪愛能夠作為煩惱、業力、痛苦的緣，以及緣于這三者而生起。業力不同是指：

【English Translation】 English version Answer: It is because all sentient beings constantly observe the merits of conditioned dharmas (saṃskṛta-dharma, referring to things arising from causes and conditions), rely on useful resources, and their minds are never satisfied, so it is called thirst or craving (tṛṣṇā, referring to the craving for sensual pleasures). It's like drinking salty water, like a person in the heat of summer, forced by thirst, looking everywhere for water to drink, only to find salty water. The salty sea may dry up, but this thirst has no end. Just like ordinary beings in the world, their hearts are constantly burned by love and desire for the resources of birth and death. False discriminations cause them to generate burning thirst, and they single-mindedly seek the happiness of the five desires (pañca kāmaguṇa, referring to the five sensual pleasures of form, sound, smell, taste, and touch). The consciousness of the eyes, ears, and body, as well as the mind's memory of what is received and used, whether already obtained or not yet obtained, is never satisfied. Therefore, this dharma is called thirst or craving. Furthermore, not knowing satisfaction is called thirst or craving. It's like fire burning grass, firewood, fruits, butter, wax, etc., never satisfied in acquiring fuel. Ordinary beings in the world have hearts burned by greed and love, constantly enjoying the most wonderful five desires in the human and heavenly realms (deva, referring to deities) without knowing satisfaction, like King Aṅga (a greedy king). Again, because of the differences in category, view, and nature, thirst or craving has two types. The difference in category refers to: generating self-grasping (ātmagrāha, the belief in a real 'self') and self-love (ātmasneha, love for the 'self') in the five aggregates of clinging (pañca upādānaskandha, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness), which is called internal craving. Generating 'mine'-making (mamakāra, the belief that things belong to 'me') in things that are not the five aggregates of clinging, this resource craving is called external craving. The difference in view refers to: relying on the view of 'cause' and wishing for a superior rebirth, which is called craving for existence (bhava-tṛṣṇā, the craving for existence). Relying on the view of 'non-existence' and wishing to happily annihilate the 'self', which is called craving for non-existence (vibhava-tṛṣṇā, the craving for annihilation). The difference in nature refers to: craving arising from inverted views, with the function of covering and concealing, like a cloud net, so it is called craving of the upper mind. Latent craving (anuśaya, referring to latent afflictions) following and pursuing as its function, like stepping on poison, is called craving of the separated mind. Again, because of the differences in cause, basis, object, and karma, thirst or craving has three types. The difference in cause refers to: wishing to obtain dust realms that have not yet been obtained, this craving is called the cause of seeking suffering. Generating attachment in the mind to dust realms that have already been obtained, this craving is called the cause of guarding suffering. Generating remorse in the mind for dust realms that have already been lost, this craving is called the cause of sorrow, grief, and internal burning suffering. The difference in basis refers to: the places and possessions that sentient beings dwell in and use. Sentient beings refer to: liking to obtain the future five aggregates, arising from desire, so it is called craving based on sentient beings. Places refer to: liking the path of the three realms of existence (bhava-tṛṣṇā, referring to the desire realm, form realm, and formless realm), constantly seeking these places, called craving based on places. Possessions refer to: liking beautiful sounds, touch, colors, tastes, fragrances, and other dust realms, seeking to enjoy them, called craving based on possessions. The difference in object refers to: craving being able to act as the cause of afflictions, karma, and suffering, and arising from these three. The difference in karma refers to:

。謂平等不平等相續渴愛。平等愛者。依道理求覓受用。名平等愛。翻此名不平等愛。相續愛者。隨眠貪愛無始相逐名相續愛。複次渴愛取道對治資糧別異故。各為四種。取異者。于欲界中欲喜迷悶渴愛貪著。名為欲取。於我言見戒等中渴愛著亦爾。道對治異者。謂四聖性所對治故。資糧異者。謂飲食衣服臥具醫藥。複次渴愛依三受別異故為五種。於樂受中生二種愛。謂聚集愛及不相離愛。于苦受中亦生二種。謂不聚會愛及相離愛。于舍受中起無明愛。複次渴愛以事異故。離為五種。謂未得求得以愿為事。二生愿樂已求覓為事。三求覓得已增長為事。四增長已守護為事。五既守護已后時失壞憂悲為事。複次渴愛依五陰故五。依六根故六。依六根各有三受故成十八。複次依結及離結故三十六。如是等是貪愛樹隨眠為根。我愛資糧受為身干。三界貪愛為其高大。六愛聚為枝。愛行為茂葉。百八愛為花。生等為惡果。如此渴愛為苦集因。為苦生因。名為渴愛。此中應知。渴愛相者。心喜為相。事者無厭足等十一種為事。緣者觀有為功德為緣汝問。是渴愛是言勝義。云何渴愛即集此言自足者。答渴愛多種。若能感後生乃是定集。余則不取。若不爾者。聞正法等亦應為集。複次是渴愛能感未來。若不能感則非所取。複次是渴愛若

【現代漢語翻譯】現代漢語譯本所謂平等和不平等相續的渴愛（Trsna， तृष्णा，對事物永不滿足的渴求）。平等愛，是指依據正當的道理尋求和享用，這叫做平等愛。與此相反的，就叫做不平等愛。相續愛，是指隨逐潛在的貪愛，從無始以來就相互追逐，這叫做相續愛。進一步說，渴愛因為所取的對象、對治的方法以及資糧的不同，可以分為四種。所取對像不同，是指在欲界中，被慾望和喜悅迷惑，渴愛貪著，這叫做欲取。對於『我』的言論、見解、戒律等產生渴愛執著也是如此。對治方法不同，是指被四聖諦所對治。資糧不同，是指飲食、衣服、臥具、醫藥。進一步說，渴愛依據三種感受的不同，可以分為五種。在樂受中，產生兩種愛，即聚集愛和不相離愛。在苦受中，也產生兩種愛，即不聚會愛和相離愛。在舍受中，產生無明愛（Avidya，अविद्या，對事物真相的無知）。進一步說，渴愛因為所追求的事情不同，可以分為五種。一是未得到時，以求得為目標；二是產生願望和喜樂后，以尋求為目標；三是尋求得到后，以增長為目標；四是增長后，以守護為目標；五是守護后，因為失去而產生憂愁悲傷。進一步說，渴愛依據五蘊（Skandha，स्कन्ध，構成個體存在的五種要素：色、受、想、行、識）而有五種。依據六根（Indriya，इन्द्रिय，眼、耳、鼻、舌、身、意）而有六種。依據六根各自的三種感受，就形成了十八種。進一步說，依據是否被煩惱束縛，可以分為三十六種。像這樣，貪愛就像一棵樹，以潛在的煩惱為根，以我愛為資糧，以感受為樹幹，以三界（Trailokya，त्रैलोक्य，欲界、色界、無色界）的貪愛為高大的樹身，以六愛聚為樹枝，以愛行（行為）為茂盛的樹葉，以一百零八種愛為花朵，以生等為惡果。這樣的渴愛是苦的集因，是苦的產生的原因，所以叫做渴愛。這裡應該知道，渴愛的相狀是內心喜悅，所追求的事情是永不滿足等十一種，所緣的對象是觀察有為法的功德。你問，這種渴愛是否是勝義諦？為什麼說渴愛就是集諦？回答是，渴愛有很多種，只有能夠感生後世的才是真正的集諦，其餘的則不包括在內。如果不是這樣，那麼聽聞正法等也應該成為集諦了。進一步說，這種渴愛能夠感生未來，如果不能感生未來，則不包括在內。進一步說，這種渴愛如果

【English Translation】 English version It is called craving (Trsna, तृष्णा, thirst) for equality and inequality in succession. 'Equal craving' means seeking and enjoying according to reason. The opposite of this is called 'unequal craving'. 'Successive craving' means that dormant craving has been chasing each other from the beginningless past, which is called 'successive craving'. Furthermore, craving can be divided into four types because of the differences in what is taken, the methods of counteracting it, and the resources. The difference in what is taken refers to being confused by desires and joys in the desire realm, craving and attachment, which is called 'desire-taking'. It is also the same for craving and attachment to statements, views, precepts, etc. about 'I'. The difference in the methods of counteracting it refers to being counteracted by the Four Noble Truths. The difference in resources refers to food, clothing, bedding, and medicine. Furthermore, craving can be divided into five types according to the differences in the three types of feelings. In pleasant feelings, two types of craving arise, namely, craving for accumulation and craving for non-separation. In painful feelings, two types also arise, namely, craving for non-association and craving for separation. In neutral feelings, ignorance-craving (Avidya, अविद्या, ignorance of the true nature of things) arises. Furthermore, craving can be divided into five types according to the different things being pursued. First, when something has not been obtained, the goal is to obtain it; second, after desires and joys arise, the goal is to seek it; third, after seeking and obtaining it, the goal is to increase it; fourth, after increasing it, the goal is to protect it; fifth, after protecting it, sorrow and grief arise because of losing it. Furthermore, craving is fivefold because of the five aggregates (Skandha, स्कन्ध, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness). It is sixfold because of the six sense bases (Indriya, इन्द्रिय, eye, ear, nose, tongue, body, mind). According to the three feelings of each of the six sense bases, eighteen types are formed. Furthermore, according to whether one is bound by afflictions or not, it can be divided into thirty-six types. In this way, craving is like a tree, with dormant afflictions as its roots, with self-love as its resources, with feelings as its trunk, with the craving of the three realms (Trailokya, त्रैलोक्य, the desire realm, the form realm, and the formless realm) as its tall body, with the six aggregates of craving as its branches, with craving-actions (actions) as its lush leaves, with one hundred and eight types of craving as its flowers, and with birth etc. as its evil fruits. Such craving is the cause of the accumulation of suffering, the cause of the arising of suffering, so it is called craving. Here it should be known that the characteristic of craving is inner joy, the things pursued are the eleven types of insatiability etc., and the object of focus is observing the merits of conditioned phenomena. You ask, is this craving the ultimate truth? Why is it said that craving is the cause of suffering? The answer is that there are many types of craving, and only those that can cause future lives are the true cause of suffering, while the rest are not included. If this were not the case, then hearing the Dharma etc. should also become the cause of suffering. Furthermore, this craving can cause the future, and if it cannot cause the future, then it is not included. Furthermore, this craving if

與喜欲相隨。則名為集。若不爾者則非所取。複次為欲簡除似集諦法故。言是渴愛。複次是守為顯證量。如現世苦因渴愛生證量所得。當知去苦生不離渴愛。如郁伽長者經說。汝問。說渴愛已何用復說能感後有者。答渴愛者。此言未了故。說能感後有顯定渴愛。若但說渴愛是集。則阿羅漢渴愛水等亦應是集。若有渴愛能為滅渴愛。依止亦應成集。汝問。能感後有其義云何者。答能令識等陰著後有故。何以故。我及我所是所執處。如是渴愛能令識等執著此處。如塵著濕衣種子著濕田。複次能生未來有故。如母生子。複次能為未來生食。故如識食觸。食複次能引能愛。故故說能感后。有又有往昔耆舊諸師釋佛說。渴愛有四因緣。能感後有。一能使相緣。如經言。隨眠貪愛未被拔除。是苦恒生恒續猶如龍池。二能攝諸道故。如經言。比丘若於色等境界。起貪慾愛著。是識隨依色住。受想行亦如是。三能結能續。如經言。能結能縫不捨境故。令未來世三有得生。四能令受生。如經。於此四食處若有愛慾。名色即生。汝問能感後有決定喜欲相。隨處處愛著。云何作多種說者。答此三句皆是渴愛別名。譬如人手名為頞悉多。亦名柯羅。亦名波尼。複次果伴境界別異。是故多說能施。未來果故。說能感後有。喜欲為伴故。說喜欲相隨

【現代漢語翻譯】現代漢語譯本與喜欲（Chanda-rāga）相隨，則名為集（Samudaya）。若不爾者，則非所取。複次，為欲簡除似集諦法故，言是渴愛（Trsna）。複次，是守為顯證量，如現世苦因渴愛生證量所得，當知去苦生不離渴愛。如郁伽長者經說：『汝問，說渴愛已，何用復說能感後有者？』答：『渴愛者，此言未了故，說能感後有顯定渴愛。若但說渴愛是集，則阿羅漢（Arhat）渴愛水等亦應是集。若有渴愛能為滅渴愛依止，亦應成集。』汝問：『能感後有其義云何者？』答：『能令識等陰著後有故。何以故？我及我所是所執處。如是渴愛能令識等執著此處，如塵著濕衣，種子著濕田。』複次，能生未來有故，如母生子。複次，能為未來生食故，如識食觸食。複次，能引能愛故，故說能感後有。又有往昔耆舊諸師釋佛說，渴愛有四因緣，能感後有：一、能使相緣，如經言：『隨眠貪愛未被拔除，是苦恒生恒續，猶如龍池。』二、能攝諸道故，如經言：『比丘若於色等境界，起貪慾愛著，是識隨依色住，受想行亦如是。』三、能結能續，如經言：『能結能縫不捨境故，令未來世三有得生。』四、能令受生，如經：『於此四食處若有愛慾，名色即生。』汝問：『能感後有決定喜欲相隨，處處愛著，云何作多種說者？』答：『此三句皆是渴愛別名，譬如人手名為頞悉多（Arsita），亦名柯羅（Kara），亦名波尼（Pani）。』複次，果伴境界別異，是故多說能施未來果故，說能感後有，喜欲為伴故，說喜欲相隨。

【English Translation】 English version Accompanied by desire and lust (Chanda-rāga), it is called Samudaya (arising). If not, it is not to be taken. Furthermore, in order to distinguish it from similar truths of Samudaya, it is said to be craving (Trsna). Moreover, this is maintained as a clear proof, as the suffering in the present world arises from craving, which is obtained through proof. It should be known that the arising of suffering is inseparable from craving, as stated in the Ugga householder sutra: 'You ask, having spoken of craving, why is it necessary to speak of that which causes future existence?' The answer is: 'Craving, this word is not yet complete, therefore, speaking of that which causes future existence clarifies definite craving. If only craving is said to be Samudaya, then the craving of an Arhat (liberated being) for water, etc., should also be Samudaya. If there is craving that can be relied upon to extinguish craving, it should also become Samudaya.' You ask: 'What is the meaning of that which causes future existence?' The answer is: 'It causes the aggregates such as consciousness to cling to future existence. Why? Because 'I' and 'mine' are the places of attachment. Thus, craving can cause consciousness, etc., to cling to this place, like dust clinging to wet clothes, seeds clinging to wet fields.' Furthermore, it can give rise to future existence, like a mother giving birth to a child. Furthermore, it can be food for future birth, like consciousness-food and contact-food. Furthermore, it can attract and love, therefore it is said to cause future existence. Moreover, ancient teachers and masters explained that the Buddha said that craving has four causes that can cause future existence: First, it can cause mutual dependence, as the sutra says: 'If the dormant greed and love are not eradicated, suffering will constantly arise and continue, like a dragon pond.' Second, it can gather all paths, as the sutra says: 'If a bhikkhu (monk) arises greed and attachment to objects such as form, consciousness will dwell dependent on form, and so are feeling, perception, and volition.' Third, it can bind and continue, as the sutra says: 'It can bind and sew without abandoning the object, causing the three existences of the future world to arise.' Fourth, it can cause rebirth, as the sutra says: 'If there is love and desire in these four foods, name and form will arise.' You ask: 'That which causes future existence is definitely accompanied by desire and lust, and is attached everywhere, why is it spoken of in many ways?' The answer is: 'These three phrases are all different names for craving, just as a person's hand is called Arsita, also called Kara, and also called Pani.' Furthermore, the results, companions, and objects are different, therefore, it is said in many ways that it can bestow future results, therefore it is said to cause future existence, and because desire and lust are companions, it is said to be accompanied by desire and lust.

。取種種境故。說處處愛著。複次有法但感後有。不與喜欲相隨。如隨眠貪愛。有法但與喜欲相隨。不能生有。如不墮界貪。故應具說多名。汝問。喜欲何義者。答喜者于有資糧中心生安樂。說名為喜樂。此中生欲名為喜欲。譬如色慾。複次喜種類欲名為喜欲。譬如寶瓶。複次是樂有染名喜心著名欲。合此二種故名喜欲。譬如名色。複次喜欲更互相生。故名喜欲。如庵羅子等。汝問。相隨義云何者。答共義名隨。此隨眠與上心為伴。能生後有。複次外愛共行故。說內愛與喜相隨。譬如愛取。複次隨者。得地為義。複次分別部說。相隨有四種。一境界相隨。二相應相隨。三間雜相隨。四緣起相隨。境界相。隨者如經說。若人起覺觀。分別與色相隨。相應相隨者。如經言。此心與慈相隨。間雜相隨者。如經言。是人修習信根與慈相隨。複次有經說。染著憎恚相隨思惟相隨。緣起相隨者。如經言。修習正見與無放逸相隨。此論所明喜欲。即是間雜相隨。汝問。處處愛著重言云何者。答於三有中愛著種種諸界。于諸界中愛著種種生處。于諸生處愛著種種眾生聚。于眾生聚中愛著種種諸根。于諸根中愛著種種諸塵。于諸塵中愛著種種諸業。複次心猴行境不定。恒樂取塵隨逐渴愛種種諸有及有資糧。由隨攝舍處處愛著。複次觀著求

處行不定故。如偷稻牛。複次棄取余塵亦不離欲。譬如五囚人母欲說處處愛著。汝問。有諸別惑能作集相云何但說渴愛為集者。答為最勝故。若渴愛王所至之處。一切惑眾皆同聚集。複次由渴愛攝故。若渴愛不令余惑啖味。余惑則滅。若諸惑不起。貪愛亦不起。何以故。無分別依故。複次設無餘惑。但有貪愛生死亦起。如手摶濕沙。複次難分別故。由此渴愛亦入善法。但觀口故如內怨家。複次至門不入故。如阿那含至涅槃門。由貪愛故不能得入成上流人。問無明亦勝。何故不立。答不然。無明盲人由渴愛故墮陰坑苦。譬如盲象。求欲後生。故受來報不由無明。譬如生盲入諸門。以是義故。故說渴愛為集。汝問何因獨說渴愛為集不說諸業者。答煩惱勝故。何以故。貪愛等是實生因。業不如此。云何知耶。業雖具在。為貪愛盡故。諸阿羅漢無復後生。前來已說有真似集。貪愛等能為有因故。是實集諦業為引有因故。說為相似集。複次貪等由道所滅。業則不爾。何以故。諸佛等究竟修道已。猶聞有殘業在。複次業不墮界故。不名真集。汝問。若貪愛等亦是業煩惱集。云何說但為苦集者。答有如是義。此中為立四諦故說為苦集。何以故。于聖諦中簡擇真實因故。說渴愛等為苦諦集。複次有及生陰渴愛為集。是渴愛于現世中與生

等諸緣。共作煩惱業集。不如渴愛獨為苦集故。但說渴愛為苦諦集。複次定以隨眠渴愛為苦諦集。為顯此義。佛說偈言。

如樹根未拔　　雖斷猶更生　隨眠愛未除　　苦體恒相續

約緣內渴愛。說緣愛起取。約緣外渴愛。說緣取起求覓業。汝問。無明緣觀味緣三受緣等愛其異云何者。答經說無明為愛。緣此愛為煩惱緣起。經說觀味親境起常邪等見。因此起愛。是愛為業緣起。經說由貪愛故得三種受。是愛為受緣起。複次一切煩惱無明為緣。此貪愛緣無明起故。說緣無明愛。一切諸見為諸業緣。緣此諸見起貪愛。此愛名業緣愛。一切諸苦三受為體。緣此起愛名苦緣愛。複次不信了為因。名緣無明愛。觀有為法樂常等味邪智為因。名緣觀味愛。余類為因名緣愛愛。此愛為緣起。及界有三。由境界有六。汝問。已說四大觸名色名為諸陰因。復說渴愛為因。此二說云何不相違者。答為顯有因故說渴愛有已。為顯等分因故說四大。為顯種種因。故說于觸為觸不一故受有三。為堅信因故說名色。如大緣生經說。阿難。若識不託母胎。是迦羅啰。得結實不。不得世尊。阿難。若無迦羅啰。是識能托胎不。不能世尊。由此二法更互相持故得堅住。複次無始時因名渴愛。一期因。謂四大剎那因。謂觸及名色具二因。謂宿世

【現代漢語翻譯】現代漢語譯本諸如無明等因緣，共同造作煩惱之業，積聚苦果。但渴愛（tanha，對感官享受的渴求）是導致痛苦聚集的主要原因，因此只說渴愛是苦諦的集起（samudaya，苦之根源）。進一步說，通常以隨眠（anusaya，潛在的煩惱）狀態的渴愛作為苦諦的集起，爲了闡明這個道理，佛陀說了這樣的偈頌：『如樹根未拔，雖斷猶更生，隨眠愛未除，苦體恒相續。』就內在的因緣來說，因為渴愛，所以產生執取（upadana，對感官和存在的執著）。就外在的因緣來說，因為渴愛，所以產生爲了滿足慾望的求覓行為（pariyesana）。你問，無明（avijja，對真理的無知）緣、觀味（assada，對感官快樂的享受）緣、三種感受（vedana，苦、樂、舍受）緣等所生的愛，它們之間有什麼不同呢？回答是，經中說無明是愛的因緣，這種愛是煩惱的緣起。經中說，觀味是親近外境而產生的常見、邪見等，因此產生愛，這種愛是業的緣起。經中說，由於貪愛，所以產生三種感受，這種愛是感受的緣起。進一步說，一切煩惱都以無明為因緣，這種貪愛因為無明而生起，所以說是緣無明的愛。一切諸見（ditthi，錯誤的見解）是諸業的因緣，因為這些見解而生起貪愛，這種愛稱為業緣愛。一切諸苦以三種感受為本體，因為這些感受而生起愛，這種愛稱為苦緣愛。進一步說，不信（assaddha，缺乏信心）是其原因，稱為緣無明的愛。以對有為法（sankhata dhamma，因緣和合的事物）的樂、常等錯誤的認知為原因，稱為緣觀味的愛。以其他類似的原因，稱為緣愛的愛。這種愛是緣起，並且在欲界（kama-loka）、色界（rupa-loka）、無色界（arupa-loka）這三界中都有。由於境界的不同，愛有六種。你問，已經說了四大（maha-bhuta，地、水、火、風）、觸（phassa，感官接觸）、名色（nama-rupa，精神和物質）是諸陰（khandha，五蘊）的原因，現在又說渴愛是原因，這兩種說法如何不互相矛盾呢？回答是，爲了顯示有因，所以說渴愛是存在的；爲了顯示等分因，所以說四大是存在的；爲了顯示種種因，所以說觸是存在的，因為觸不單一，所以感受有三種；爲了堅固對因的信念，所以說名色是存在的。正如《大緣生經》（Maha-nidana Sutta）所說：『阿難（Ananda，佛陀的侍者），如果識（vijnana，意識）不託于母胎，這個羯羅藍（kalala，受精卵最初的凝結狀態），能結成實體嗎？』『不能，世尊（Bhagavan，佛陀的尊稱）。』『阿難，如果沒有羯羅藍，這個識能托胎嗎？』『不能，世尊。』由此二法互相扶持，才能堅固存在。進一步說，無始以來的因稱為渴愛，一期（一生）的因稱為四大，剎那（瞬間）的因稱為觸和名色，具備兩種因的，稱為宿世（過去世）的業。

【English Translation】 English version All such conditions together create the accumulation of afflictions and karma. However, since craving (tanha, thirst for sensual pleasures) is the primary cause of the accumulation of suffering, only craving is said to be the origin (samudaya, root cause) of the truth of suffering. Furthermore, craving in the state of latent tendencies (anusaya, dormant defilements) is generally considered the origin of the truth of suffering. To clarify this point, the Buddha spoke this verse: 'As long as the root of a tree is not pulled out, though cut, it still grows again; as long as the latent craving is not removed, the body of suffering constantly continues.' In terms of internal conditions, craving gives rise to clinging (upadana, attachment to senses and existence). In terms of external conditions, craving gives rise to the seeking behavior (pariyesana) to satisfy desires. You ask, what is the difference between craving arising from ignorance (avijja, unawareness of the truth), craving arising from savoring (assada, enjoyment of sensual pleasures), and craving arising from the three kinds of feelings (vedana, feelings of pleasure, pain, and neutrality)? The answer is, the sutras say that ignorance is the condition for craving, and this craving is the origin of afflictions. The sutras say that savoring is the cause of the arising of views of permanence, wrong views, etc., which arise from being close to external objects, and therefore craving arises. This craving is the origin of karma. The sutras say that because of craving, three kinds of feelings arise, and this craving is the origin of feelings. Furthermore, all afflictions have ignorance as their condition, and this craving arises because of ignorance, so it is said to be craving conditioned by ignorance. All views (ditthi, wrong views) are the conditions for all karmas, and craving arises because of these views, so this craving is called karma-conditioned craving. All sufferings have the three kinds of feelings as their essence, and craving arises because of these feelings, so this craving is called suffering-conditioned craving. Furthermore, lack of faith (assaddha, lack of confidence) is the cause, called craving conditioned by ignorance. Taking the pleasure and permanence of conditioned phenomena (sankhata dhamma, compounded things) as the cause is called craving conditioned by savoring. Other similar causes are called craving conditioned by craving. This craving is conditioned arising and exists in the three realms: the desire realm (kama-loka), the form realm (rupa-loka), and the formless realm (arupa-loka). Due to the difference in objects, there are six kinds of craving. You ask, it has already been said that the four great elements (maha-bhuta, earth, water, fire, wind), contact (phassa, sensory contact), and name and form (nama-rupa, mind and matter) are the causes of the aggregates (khandha, five aggregates), and now it is said that craving is the cause. How do these two statements not contradict each other? The answer is, to show that there is a cause, it is said that craving exists; to show that there is an equal share of the cause, it is said that the four great elements exist; to show that there are various causes, it is said that contact exists, because contact is not singular, so there are three kinds of feelings; to strengthen the belief in the cause, it is said that name and form exist. As the Maha-nidana Sutta (Great Causes Discourse) says: 'Ananda (Ananda, the Buddha's attendant), if consciousness (vijnana, awareness) does not enter the mother's womb, can this kalala (kalala, the initial coagulation state of the fertilized egg) solidify?' 'No, Blessed One (Bhagavan, the Buddha's title).' 'Ananda, if there is no kalala, can this consciousness enter the womb?' 'No, Blessed One.' These two factors support each other to become firmly established. Furthermore, the cause from beginningless time is called craving, the cause of one lifetime is called the four great elements, the cause of a moment is called contact and name and form, and the cause that possesses both kinds of causes is called past karma.

因及現功用因。複次五陰宿世因。謂渴愛于受生中四大為初因。如迦羅啰為頞浮陀等因。俱起因名觸。先時及俱起因名為色。汝問。渴愛無明我慢業食皆為苦因。此等異相云何。答渴愛為無別異因。業為別異因。食為引持苦因。無明及我慢為一切因。複次渴愛能為有因。業為道因。食為平等因。無明及我慢為更互因。複次渴愛為苦真正因。是苦根本故。所餘因為資糧。集助貪愛故。汝問。喜欲欲等其義云何。答塵已到故心生歡喜。由喜生愛故名喜欲。求未得塵名欲。因此生愛名為欲欲。汝問。藤林等是貪別名。其義云何。答欲塵為境界。能染於心故。說欲染貪著四定及果是名色慾。貪著三摩跋提及果。是名有欲。能障涅槃行。說名為刺。能燒熱心說名慾火。能垢污心說名欲塵。能令心濁說名欲垢。能纏繞心說名欲辮。無思計故說名欲縛。令癡迷故說名欲悶。心沉名欲著。隨有行故說名隨流。常悕望故說名無厭。得無飽足故說名為貪。障出離故說名為蓋。能覆藏故說名煩惱。令不離有故說名為結。不正思惟所觸惱故。說名為錐。能縈朿刺故說名為藤。向上轉增故說名大。欲周普界道叢根塵勝樂等故說名為遍。著種種塵起種種著。說名愛著。于生死資糧未得及得心生歡喜。說名喜欲無厭。積聚欲塵利養名為渴愛。如是方便

【現代漢語翻譯】現代漢語譯本因和現有的作用之因。此外，五蘊（五陰）是宿世之因。所謂的渴愛（Trsna，對感官享受的渴求）是受生中的首要原因，四大（地、水、火、風）是最初的因。例如，『羯羅藍』(Kalala)是『頞部曇』(Arbuda)等狀態的原因。同時生起的原因稱為觸（Sparsa）。先前的和同時生起的原因稱為色（Rupa）。你問：渴愛、無明（Avidya，對事物真相的無知）、我慢（Mana，驕傲自大）、業（Karma，行為）和食（Ahara，食物）都是痛苦的原因，這些原因的差異是什麼？答：渴愛是沒有差別的因，業是有差別的因，食是維持痛苦的因，無明和我慢是一切的因。此外，渴愛能成為『有』（Bhava，存在）的因，業能成為『道』（Marga，道路）的因，食能成為『平等』的因，無明和我慢能成為相互影響的因。此外，渴愛是痛苦的真正原因，因為它是痛苦的根本。其餘的因是資糧，因為它們聚集和幫助貪愛。你問：喜欲（Nandiraga）、欲（Raga）和欲欲（Ragarga）的含義是什麼？答：當塵境（感官對像）已到達時，心中產生歡喜。由於歡喜而產生愛，所以稱為喜欲。尋求尚未得到的塵境稱為欲。因此而產生愛稱為欲欲。你問：藤林等是貪的別名，它們的含義是什麼？答：欲塵（感官對像）是境界，能染污心，所以說欲染。貪著四禪定（Dhyana）和果位，這被稱為。貪著三摩缽提（Samapatti，正定）和果位，這被稱為有欲。能障礙涅槃（Nirvana，寂滅）的修行，被稱為刺。能燒熱心，被稱為。能垢污心，被稱為欲塵。能令心渾濁，被稱為欲垢。能纏繞心，被稱為欲辮。因為沒有思量和計算，所以被稱為欲縛。令人癡迷，所以被稱為欲悶。心沉溺，稱為欲著。隨順有而行，所以被稱為隨流。常常希望得到，所以被稱為無厭。得到也無法滿足，所以被稱為貪。障礙出離，所以被稱為蓋。能覆蓋和隱藏，所以被稱為煩惱。使人不脫離『有』，所以被稱為結。不正思惟所觸惱，所以被稱為錐。能縈繞和束縛，所以被稱為藤。向上增長，所以被稱為大。欲周遍于界、道、叢、根、塵、勝樂等，所以被稱為遍。執著于種種塵境而生起種種執著，被稱為愛著。對於生死資糧，未得到和已得到都心生歡喜，被稱為喜欲無厭。積聚欲塵和利養，稱為渴愛。像這樣的方便。

【English Translation】 English version The cause and the cause of present function. Furthermore, the five skandhas (Panca-skandha) are the causes from previous lives. So-called Trsna (craving) is the primary cause in rebirth, with the four great elements (earth, water, fire, and wind) as the initial cause. For example, 『Kalala』 is the cause of 『Arbuda』 and other states. The cause that arises simultaneously is called Sparsa (contact). The prior and simultaneous causes are called Rupa (form). You ask: Craving, Avidya (ignorance), Mana (conceit), Karma (action), and Ahara (food) are all causes of suffering. What are the differences among these causes? Answer: Craving is the undifferentiated cause, Karma is the differentiated cause, food is the cause that sustains suffering, and ignorance and conceit are the causes of everything. Furthermore, craving can be the cause of 『Bhava』 (existence), Karma can be the cause of 『Marga』 (path), food can be the cause of 『equality』, and ignorance and conceit can be the causes of mutual influence. Furthermore, craving is the true cause of suffering because it is the root of suffering. The remaining causes are resources because they gather and aid craving. You ask: What are the meanings of Nandiraga (joyful desire), Raga (desire), and Ragarga (desire for desire)? Answer: When the sensory object has arrived, joy arises in the mind. Because love arises from joy, it is called joyful desire. Seeking a sensory object that has not yet been obtained is called desire. Because love arises from this, it is called desire for desire. You ask: 『Vine forest』 and others are different names for greed. What are their meanings? Answer: Sensory objects are the realm that can defile the mind, so it is said to be defilement by desire. Attachment to the four Dhyana (meditative states) and their fruits is called . Attachment to Samapatti (perfect concentration) and its fruits is called desire for existence. That which obstructs the practice of Nirvana (liberation) is called a thorn. That which can burn the heart is called . That which can defile the mind is called sensory dust. That which can make the mind turbid is called sensory impurity. That which can entangle the mind is called sensory braid. Because there is no thought or calculation, it is called sensory bondage. That which causes delusion is called sensory dullness. The mind sinks, called sensory attachment. Following existence, it is called following the stream. Constantly hoping to obtain, it is called insatiable. Not being satisfied even when obtained, it is called greed. Obstructing liberation, it is called a covering. Being able to cover and hide, it is called affliction. Causing one not to be detached from existence, it is called a knot. Being afflicted by incorrect thinking, it is called a awl. Being able to entwine and bind, it is called a vine. Increasing upwards, it is called great. Desire pervades realms, paths, clusters, roots, dust, supreme bliss, etc., so it is called pervasive. Clinging to various sensory objects and generating various attachments is called clinging to love. For the resources of birth and death, joy arises in the mind whether obtained or not, it is called joyful desire without satiety. Accumulating sensory dust and profit is called craving. Such are the means.

輪迴送引不離生死。說名欲將。游煩惱水結愛行繩。說名欲網。從上下流入生死海。說名愛河。譬如變異渴病所逼入塵海。由此無有飽足故名渴。如海吞流。如火燒薪等。此惑無滿。說名無休。能結死生前後無間。故名為縫。此渴愛在。能令生死相續不斷。或由自由他能受六道生死故。于余惑中說名為集。具如大有品中廣說。此品解貪愛有十一種應知。一名。二義。三體。四用。五因。六對治。七凈。八不凈。九生次第。十立難。十一救義。若行人識此起觀。自行教他不迷道理。故說此義。思量集諦品究竟。

四諦論卷第二大正藏第 32 冊 No. 1647 四諦論

四諦論卷第三

婆藪跋摩造

陳天竺三藏真諦譯

分別滅諦品第五

經說苦滅。云何此言。何所因起。何法為滅。何相何事何緣滅名。何義無餘滅。離滅舍斷棄。此七義何異。云何盡無餘。名為滅諦。不說唸唸滅等。若渴愛滅名為滅諦。無餘涅槃則非滅諦。渴愛盡者。應名集滅。云何說苦滅。若由渴愛盡故苦滅者。無渴愛人即應無苦。現見有苦。此理云何。十結惑中但說渴愛滅為滅諦。安立四果。云何得成。十二緣生中說滅有十二種。云何但說渴愛盡為滅。持散偈曰。

何節及前義　　七義與念滅

【現代漢語翻譯】現代漢語譯本：輪迴就像引路人，始終無法脫離生死。將其稱為『欲將』，是因為它像在煩惱之水中游動，結成愛慾的繩索。稱其為『欲網』，是因為它從上到下流入生死之海。稱其為『愛河』，就像被變異的渴病所逼迫而進入塵世之海。因為這樣永遠無法滿足，所以稱為『渴』，如同大海吞噬河流，如同火焰燃燒柴薪一樣，這種迷惑永遠沒有滿足的時候，所以稱為『無休』。它能連線生死，前後沒有間斷，所以稱為『縫』。這種渴愛存在，能使生死相續不斷，或者由於自身或他人的力量而承受六道（地獄、餓鬼、畜生、阿修羅、人、天）的生死，因此在其餘的迷惑中，它被稱為『集』（苦集滅道四諦之一的集諦，指產生痛苦的原因）。詳細內容見《大有品》中的廣泛論述。這一品解釋了貪愛有十一種，應當瞭解。一是名稱，二是意義，三是本體，四是作用，五是原因，六是對治，七是清凈，八是不清凈，九是生起次第，十是設立難題，十一是救護意義。如果修行人認識到這些並進行觀察，自己修行教導他人就不會迷惑于道理，所以要講述這些意義。思量集諦品到此結束。

《四諦論》卷第二大正藏第32冊 No. 1647 《四諦論》

《四諦論》卷第三

婆藪跋摩（Vasubandhu）造

陳天竺三藏真諦（Paramārtha）譯

分別滅諦品第五

經中說苦滅，這是什麼意思？由什麼原因產生？什麼法被滅除？滅的相是什麼？滅的事是什麼？什麼因緣稱為滅？無餘滅是什麼意思？離滅、舍斷、棄，這七個意義有什麼不同？怎樣才能完全滅盡，稱為滅諦（苦集滅道四諦之一的滅諦，指脫離痛苦的理想境界）？為什麼不說唸唸滅等等？如果渴愛滅盡稱為滅諦，那麼無餘涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的境界）就不是滅諦。渴愛滅盡，應該稱為集滅。為什麼說苦滅？如果因為渴愛滅盡所以苦滅，那麼沒有渴愛的人就應該沒有痛苦，但現在看到有痛苦，這個道理怎麼解釋？在十結惑（佛教術語，指束縛眾生的十種煩惱）中只說渴愛滅是滅諦，安立四果（佛教術語，指聲聞乘修行的四個階段），怎樣才能成就？十二緣生（佛教術語，指構成生命輪迴的十二個環節）中說滅有十二種，為什麼只說渴愛滅盡？持散偈說：

何節及前義，七義與念滅。

【English Translation】 English version: Rebirth is like a guide, constantly inseparable from birth and death. It is called 'desire-general' because it is like swimming in the waters of affliction, forming ropes of love and desire. It is called 'desire-net' because it flows from top to bottom into the sea of birth and death. It is called 'river of love' because it is like being forced into the sea of dust by a mutated disease of thirst. Because there is never satisfaction, it is called 'thirst,' like the sea swallowing rivers, like fire burning firewood. This delusion is never fulfilled, so it is called 'no rest.' It can connect birth and death, with no interruption before and after, so it is called 'seam.' This thirst-love exists and can cause birth and death to continue uninterrupted, or due to one's own or others' power, one endures the birth and death of the six realms (hell, hungry ghosts, animals, asuras, humans, and gods). Therefore, among the remaining delusions, it is called 'accumulation' (samudaya, one of the Four Noble Truths, referring to the cause of suffering). Detailed content can be found in the extensive discussion in the 'Great Existence Chapter.' This chapter explains that there are eleven types of craving that should be understood: first, name; second, meaning; third, substance; fourth, function; fifth, cause; sixth, antidote; seventh, purity; eighth, impurity; ninth, order of arising; tenth, establishing difficulties; eleventh, meaning of salvation. If a practitioner recognizes these and observes them, they will not be confused about the principles when practicing and teaching others, so these meanings should be explained. The chapter on contemplating the Truth of Accumulation ends here.

Treatise on the Four Noble Truths, Volume 2 Taisho Tripitaka Volume 32, No. 1647, Treatise on the Four Noble Truths

Treatise on the Four Noble Truths, Volume 3

Composed by Vasubandhu (婆藪跋摩)

Translated by Paramārtha (真諦), Tripitaka Master from India of the Chen Dynasty

Chapter 5: Distinguishing the Truth of Cessation

The sutra says that suffering ceases. What does this mean? What is the cause of this? What dharma is extinguished? What is the characteristic of cessation? What is the event of cessation? What condition is called cessation? What does 'cessation without remainder' mean? What is the difference between 'leaving cessation,' 'abandoning cessation,' and 'discarding'? How can complete extinction be called the Truth of Cessation (nirodha, one of the Four Noble Truths, referring to the ideal state of liberation from suffering)? Why not speak of moment-to-moment cessation, etc.? If the extinction of craving is called the Truth of Cessation, then nirvana (涅槃) without remainder is not the Truth of Cessation. The extinction of craving should be called the extinction of accumulation. Why speak of the cessation of suffering? If suffering ceases because craving is extinguished, then those without craving should have no suffering, but now we see that there is suffering. How is this principle explained? Among the ten fetters (十結惑), only the extinction of craving is said to be the Truth of Cessation. How can the establishment of the four fruits (四果, the four stages of practice in the Śrāvakayāna) be accomplished? The twelve links of dependent origination (十二緣生) say that there are twelve types of cessation. Why only speak of the extinction of craving? The verse for upholding and scattering says:

What section and preceding meaning, the seven meanings and cessation of thought.

界他滅羅漢　　十結十二滅

汝問。經說苦滅云何此言何所因起者。答由是法生故是法有。是法滅故是法無。譬如燈。複次已說苦諦渴愛為因。今說由渴愛盡故顯苦滅。譬如病緣滅故疾病不起。複次是渴愛流遍滿三有。無始時起欲對治有故。故阿羅漢無渴愛滅。為破外道如此邪執故說苦滅。云何汝問。何法為滅。何相何事何緣者。答滅有多種。一中間滅。二唸唸滅。三相違滅。四無生滅等。中間滅者。如施戒定三摩跋提能滅三有。由此施等隨得免離所對治法。謂貪瞋等暫時不起。名中間滅。唸唸滅者。一切有為隨剎那謝。名唸唸滅。相違滅者。此有為法與相違因其性相乖。相續滅故名相違滅。此三名相似滅。無生滅者。有因滅盡故。五陰應生不復得生。此名真滅。又余師說。因及有因渴愛後有不生名滅。複次與渴共除煩惱愛業苦不生名滅。複次是真實用經無所有離有離無。是般涅槃名為滅諦。如瞿曇傳說。複次滅有二種。一非擇滅。二擇滅。非擇滅者。有為諸法自性破壞。名非擇滅。如空石墮擇滅者。由智火故惑薪燒。是名擇滅。如因火薪盡。複次滅有三種。一未有滅。二伏離滅。三永離滅。若惑未生未得緣地。名未有滅。若惑已生已得緣地。由世出世道現時不起。名伏離滅。若惑已伏離滅因滅無餘故。未來

【現代漢語翻譯】現代漢語譯本『界他滅羅漢』（Jietuo Mie Luohan，已證得涅槃的阿羅漢）滅盡了十種結縛和十二種因緣。

你問：經書中說苦滅，這個說法的原因是什麼？答：因為這個法產生，所以這個法存在；因為這個法滅盡，所以這個法不存在。譬如燈火熄滅。進一步說，之前已經說過苦諦以渴愛（tanha）為因。現在說因為渴愛滅盡，所以苦也滅盡。譬如疾病的因緣滅盡，疾病就不會產生。進一步說，這種渴愛像水流一樣遍佈三有（欲有、色有、無色有），從無始以來就產生，爲了對治這種渴愛，所以阿羅漢沒有渴愛，從而滅盡了苦。這是爲了破除外道的這種邪見，所以才說苦滅。你問：什麼法被滅？它的相是什麼？它的事是什麼？它的緣是什麼？答：滅有多種，一是中間滅，二是念念滅，三是相違滅，四是無生滅等。中間滅是指，如佈施、持戒、禪定、三摩跋提（Samadhi，正定）能夠滅除三有。因此，通過佈施等行為，可以避免所對治的法，即貪嗔等暫時不起作用，這叫做中間滅。唸唸滅是指，一切有為法隨著剎那而消逝，這叫做唸唸滅。相違滅是指，這種有為法與相違背的因，它們的性質和現象相互違背，相續不斷地滅亡，所以叫做相違滅。這三種滅都只是相似的滅。無生滅是指，因為導致五陰產生的因已經滅盡，所以五陰不復產生，這叫做真滅。另外有其他論師說，導致後有的因和有因，即渴愛，不再產生，這叫做滅。進一步說，與渴愛一同去除煩惱、愛、業、苦，不再產生，這叫做滅。進一步說，這是真實的作用，經書中說無所有，既不執著于有，也不執著于無，這種般涅槃（Parinirvana，完全的涅槃）叫做滅諦。如瞿曇（Gotama，釋迦牟尼佛的姓）所說。進一步說，滅有兩種，一是非擇滅，二是擇滅。非擇滅是指，有為諸法自性破壞，這叫做非擇滅。譬如石頭從空中墜落。擇滅是指，通過智慧之火，將煩惱的柴薪燒盡，這叫做擇滅。譬如因為火燒盡了柴薪。進一步說，滅有三種，一是未有滅，二是伏離滅，三是永離滅。如果煩惱還沒有產生，還沒有得到緣和地，這叫做未有滅。如果煩惱已經產生，已經得到緣和地，通過世間或出世間的道，煩惱暫時不起作用，這叫做伏離滅。如果煩惱已經被伏離滅，導致煩惱產生的因已經滅盡無餘，未來...

【English Translation】 English version 『Jietuo Mie Luohan』 (界他滅羅漢, Arhat who has attained Nirvana) has extinguished the ten fetters and twelve nidanas.

You ask: The scriptures speak of the cessation of suffering. What is the reason for this statement? The answer is: Because this dharma arises, this dharma exists; because this dharma ceases, this dharma does not exist. It is like a lamp extinguishing. Furthermore, it has already been said that the truth of suffering is caused by tanha (渴愛, craving). Now it is said that because tanha is extinguished, suffering is also extinguished. It is like the causes of illness ceasing, so the illness does not arise. Furthermore, this tanha flows and pervades the three realms of existence (欲有, desire realm; 色有, form realm; 無色有, formless realm), arising from beginningless time. In order to counteract this tanha, the Arhat has no tanha, thus extinguishing suffering. This is to refute the heretical views of external paths, so it is said that suffering ceases. You ask: What dharma is extinguished? What is its characteristic? What is its function? What is its cause? The answer is: There are many kinds of cessation. First, intermediate cessation; second, momentary cessation; third, contradictory cessation; fourth, unarisen cessation, and so on. Intermediate cessation refers to, for example, giving, keeping precepts, meditation, and Samadhi (三摩跋提, concentration) being able to extinguish the three realms of existence. Therefore, through giving and other actions, one can avoid the dharmas that are being counteracted, that is, greed, anger, and so on, temporarily do not arise. This is called intermediate cessation. Momentary cessation refers to all conditioned dharmas vanishing with each instant. This is called momentary cessation. Contradictory cessation refers to this conditioned dharma and its contradictory cause, their nature and phenomena contradicting each other, continuously ceasing, so it is called contradictory cessation. These three cessations are only similar cessations. Unarisen cessation refers to, because the causes that lead to the arising of the five skandhas (五陰) have been extinguished, the five skandhas no longer arise. This is called true cessation. Other teachers say that the cause and the cause of existence that lead to future existence, that is, tanha, no longer arise. This is called cessation. Furthermore, removing afflictions, love, karma, and suffering together with tanha, no longer arising, is called cessation. Furthermore, this is the true function. The scriptures say that there is nothing, neither clinging to existence nor clinging to non-existence. This Parinirvana (般涅槃, complete Nirvana) is called the truth of cessation. As Gotama (瞿曇, the surname of Shakyamuni Buddha) said. Furthermore, there are two kinds of cessation: non-selective cessation and selective cessation. Non-selective cessation refers to the self-nature of conditioned dharmas being destroyed. This is called non-selective cessation. For example, a stone falling from the sky. Selective cessation refers to, through the fire of wisdom, burning the firewood of afflictions. This is called selective cessation. For example, because the fire has burned all the firewood. Furthermore, there are three kinds of cessation: unarisen cessation, subdued cessation, and permanent cessation. If afflictions have not yet arisen, have not yet obtained conditions and ground, this is called unarisen cessation. If afflictions have already arisen, have already obtained conditions and ground, through worldly or supramundane paths, afflictions temporarily do not arise. This is called subdued cessation. If afflictions have already been subdued and ceased, the causes that lead to the arising of afflictions have been extinguished without remainder, in the future...

決不生。是名永離滅。如經言。未生欲欲未來永不復生。亦知此滅。又分別部說。滅有三種。一念念滅。二相違滅。三無餘滅。譬如燈滅。又余師說。滅有四種。一自性滅。二無生滅。三中間滅。四永離滅。不由因滅名自性滅。如偈言。

諸行悉無常　　生滅是其法　若有生還滅　　此寂滅是樂

又經言。若法有生是法必滅。不由功用。如物輕重自然浮沉。名自性滅。由因無故果不得生。名無生滅。如經言。由無明滅故三行不起。如七流中種芽。因壞果則不生。名無生滅。由定力者名中間滅。如經言。伏離上心惑。名有時心解脫。九種次第滅。如難提柯比丘緣事為證。名中間滅。由八聖道滅。名永離滅。如經言。若人修無常想。能滅一切結及隨眠惑。以明生故無明永滅。名永離滅。猶如覆器及被燃炬。此論正辯永離滅。何相何事何緣者。無所有為滅相。心不燒熱為事。通達實際為緣。大德說寂靜為相。心安止為事。極解脫知見為緣。汝問。滅名何義者。答此滅名尼盧陀。尼者訓無盧。陀訓遮障。渴愛等法能障。此中永無故。名尼盧陀。相違法生起故。渴愛流永不更生。如熟燒壞赤色生故本青色相永不更生。汝問。無餘滅離滅舍斷棄。此七義何異者。答此皆是涅槃別名。此七名依器故說。如涅槃有六十別名

【現代漢語翻譯】現代漢語譯本決不生，這叫做永遠脫離滅。如經文所說：『未生之慾，未來永遠不再生起』，也知道這種滅。另外，分別部（Sarvastivadins）說，滅有三種：一是剎那滅（ksanika-nirodha），二是相違滅，三是無餘滅（nirupadhisesa-nirvana）。譬如燈熄滅。還有其他論師說，滅有四種：一是自性滅，二是不生滅，三是中間滅，四是永遠脫離滅。不由因緣而滅，叫做自性滅。如偈頌所說：『諸行皆無常，生滅是其法，若有生還滅，此寂滅是樂。』又如經文所說：『若法有生，此法必滅』，不由功用，就像物體輕重自然浮沉，叫做自性滅。由於因緣不存在，所以果無法產生，叫做不生滅。如經文所說：『由於無明（avidya）滅，所以三行（trayo 'bhisamskarah）不起。』就像七流（srota）中的種子和嫩芽，因為因壞了，果就不產生，叫做不生滅。由禪定力而滅，叫做中間滅。如經文所說：『伏離上心惑』，叫做有時心解脫，九種次第滅，就像難提柯（Nandika）比丘以因緣事作為證明，叫做中間滅。由八聖道（astangika-marga）而滅，叫做永遠脫離滅。如經文所說：『若人修無常想，能滅一切結（bandhana）及隨眠惑（anusaya）。』因為光明生起，所以無明永遠滅除，叫做永遠脫離滅。猶如覆蓋的器皿以及被燃燒的火炬。此論主要辨析永遠脫離滅，它的相、事、緣是什麼呢？無所有（niralambana）是滅的相，心不燒熱是事，通達實際是緣。大德（Mahadeva）說寂靜是相，心安止是事，極解脫知見是緣。你問，滅是什麼意思呢？回答說，此滅名為尼盧陀（nirodha）。尼（ni）的意思是『無』，盧陀（rudh）的意思是『遮障』。渴愛（trsna）等法能夠遮障，此中永遠沒有渴愛等法，所以叫做尼盧陀。因為相違之法生起，所以渴愛之流永遠不再生起，就像燒熟變壞的赤色生起，原本青色的相永遠不再生起。你問，無餘滅、離滅、舍斷、棄，這七個意義有什麼不同呢？回答說，這些都是涅槃（nirvana）的別名。這七個名稱是依據所依之器而說的，就像涅槃有六十個別名。

【English Translation】 English version It never arises. This is called the eternal cessation. As the sutra says, 'The desire that has not arisen will never arise again in the future,' and this cessation is also known. Furthermore, the Sarvastivadins (分別部) say that there are three types of cessation: first, momentary cessation (ksanika-nirodha 剎那滅); second, cessation by opposition; and third, cessation without remainder (nirupadhisesa-nirvana 無餘滅). It is like the extinguishing of a lamp. Moreover, other teachers say that there are four types of cessation: first, cessation by nature; second, cessation by non-arising; third, intermediate cessation; and fourth, eternal cessation. Cessation not caused by conditions is called cessation by nature. As the verse says: 'All conditioned things are impermanent, arising and ceasing is their nature; if there is arising and ceasing, this quiescence is bliss.' Moreover, as the sutra says, 'If a dharma has arising, that dharma will surely cease,' not by effort, just as the lightness or heaviness of an object naturally causes it to float or sink, this is called cessation by nature. Because the cause does not exist, the result cannot arise, this is called cessation by non-arising. As the sutra says, 'Because ignorance (avidya 無明) ceases, the three actions (trayo 'bhisamskarah 三行) do not arise.' Like seeds and sprouts in the seven streams (srota 七流), because the cause is destroyed, the result does not arise, this is called cessation by non-arising. Cessation by the power of meditation is called intermediate cessation. As the sutra says, 'Subduing and departing from the afflictions of the higher mind' is called the liberation of the mind at times, the nine successive cessations, as exemplified by the case of the Bhiksu Nandika (難提柯) as proof, this is called intermediate cessation. Cessation by the Eightfold Noble Path (astangika-marga 八聖道) is called eternal cessation. As the sutra says, 'If a person cultivates the thought of impermanence, they can extinguish all bonds (bandhana 結) and latent defilements (anusaya 隨眠惑).' Because light arises, ignorance is eternally extinguished, this is called eternal cessation. It is like an overturned vessel and a burning torch. This treatise mainly discusses eternal cessation. What are its characteristics, function, and cause? Non-objectification (niralambana 無所有) is the characteristic of cessation, the mind not being burned or heated is the function, and penetrating reality is the cause. Mahadeva (大德) says that tranquility is the characteristic, the mind being at peace is the function, and the knowledge and vision of ultimate liberation is the cause. You ask, what is the meaning of cessation? The answer is, this cessation is called Nirodha (尼盧陀). Ni (尼) means 'without,' and rudh (盧陀) means 'obstruction.' Craving (trsna 渴愛) and other dharmas can obstruct, and there is eternally no craving or other dharmas in this, therefore it is called Nirodha. Because opposing dharmas arise, the stream of craving never arises again, just as the cooked and spoiled red color arises, and the original blue color never arises again. You ask, what is the difference between cessation without remainder, cessation by separation, abandonment, and rejection? The answer is, these are all different names for Nirvana (涅槃). These seven names are spoken according to the supporting vessel, just as Nirvana has sixty different names.

。複次上心及隨眠俱盡。如樹拔根名無餘滅。次第滅盡。如斧柯喻故名為滅。昔縛著處由道力故無有縛著。如富貴人不著貧賤。是名為離。勝異昔退如聖人離。惡盡故名為滅。又如前義名尼盧陀。是名為滅。若法與惑相離。譬如舍物。是名為舍現世。是與未來永不相續。譬如內根。是名為斷滅。不更取如覆水器。是名為棄。複次一切渴愛品類淨盡。故名無餘。漸壞名滅。由觀過去不起著心。名為遠離行。斷結盡緣起亦無。故名為滅。解脫煩惱。是名為舍。緣智初惑永滅。是名為斷。先取我執今則置舍。故名為棄。汝問。云何盡無餘名為滅諦。不說唸唸滅等者。答由無餘滅故未來苦不更生。不由唸唸滅等故說。無餘名為苦滅。不說唸唸滅等。若觀無餘滅寂靜等相。能滅諸惑。唸唸滅等則不如是。複次隨屬道故。勝餘法故。真實善故。不共得故。煩惱不能壞故。不違言故。安心緣故。故說無餘名為苦滅。不說唸唸滅等。汝問。若渴愛滅名為滅諦。無餘涅槃則非滅諦者。答餘論師說。清凈梵行果故。故煩惱滅名為滅諦。一切假名滅名無餘涅槃。此論所說無餘涅槃界是真滅諦。何以故。為得此滅修凈梵行。如富樓那七車譬經中說。諸阿羅漢惑盡無餘。而老病死寒熱飢渴害縛等苦猶尚未免。是故無餘涅槃界是真滅諦。此真滅諦由

因盡故得。故說渴愛儘是真滅諦。優波及多道理足論說。能令至無餘涅槃界故。故貪愛盡得名滅諦。雖然有餘無餘二涅槃界。皆名滅諦。何以故。因滅名為有餘。果滅名為無餘。由因滅故。故有因滅。如燈盡故光盡。是故二滅皆名滅諦。汝問。渴愛盡者應名集滅云何說苦滅者。答苦火以渴愛為薪。若無渴愛苦薪苦火即滅。如薪盡火滅。複次苦諦以愛食得住。由愛食斷故苦諦即盡。故說苦滅。複次耆舊師說。不為離過去及現在苦。於世尊所修凈梵行。何以故。過去自性已滅。與現在決應相離。未來有苦為令不生。於世尊所修凈梵行。是苦不生。由渴愛盡故。約后際苦盡說愛斷苦滅。汝問。若由渴愛盡故苦滅者。無渴愛人則應無苦。現見有苦。此理云何者。答憂悔熱苦寂靜故。如手長者經說。複次永離心病故。如已拔心刺。複次求欲苦斷故。如富足六塵。由渴愛滅故。諸阿羅漢永離心苦故不違理。複次非過去未來現在苦名為苦諦。亦非聖道所破。何以故。過去已盡未來未有。與現世決定應相離故。但由通達實際故。渴愛滅盡。由離渴愛故。為后際苦不生修八聖道。以是義故說阿羅漢無苦。如渴病譬。汝問。十結惑中但說渴愛滅為滅諦安立四果。云何得成者。答貪愛有四種。須陀洹果道等所破。由此滅故。余結共起一時俱盡

【現代漢語翻譯】現代漢語譯本：因為導致苦的因緣滅盡，所以才能證得涅槃。因此說渴愛（tanha，對感官享受的強烈慾望）滅盡才是真正的滅諦（Nirodha Satya，四聖諦之一，指滅除痛苦和煩惱的真理）。優波及多（Upagupta，一位著名的阿羅漢）的道理足以論說，能夠使人達到無餘涅槃界（Anupadisesa-nibbana，完全的涅槃狀態）的緣故。所以貪愛滅盡得名為滅諦。雖然有餘涅槃界（Saupadisesa-nibbana，還有殘餘的涅槃狀態）和無餘涅槃界兩種涅槃狀態，都名為滅諦。為什麼呢？因為導致煩惱的因滅，名為有餘涅槃；果報滅，名為無餘涅槃。由於導致煩惱的因滅的緣故，所以有因滅。如燈油耗盡，燈光也熄滅。因此，兩種滅都名為滅諦。你問：『渴愛滅盡應該名為集滅（Samudaya-nirodha，苦的生起之滅），為什麼說苦滅呢？』回答：苦的火焰以渴愛為燃料。如果沒有渴愛這種苦的燃料，苦的火焰就會熄滅，如同柴火燒盡，火焰熄滅一樣。其次，苦諦（Dukkha Satya，四聖諦之一，指痛苦的真理）依靠愛作為食物才能存在。由於斷絕了愛的食物，所以苦諦就滅盡了。因此說苦滅。其次，耆舊師（古代的佛教大師）說，不是爲了脫離過去和現在的痛苦，才在世尊（釋迦牟尼佛）那裡修習清凈的梵行（Brahma-cariya，清凈的生活方式）。為什麼呢？因為過去的自性已經滅盡，與現在必然是分離的。爲了使未來可能產生的痛苦不再生起，才在世尊那裡修習清凈的梵行。這樣，未來的痛苦就不會產生，因為渴愛已經滅盡。所以，是就未來可能產生的痛苦的滅盡來說，斷除渴愛就是苦的滅盡。你問：『如果因為渴愛滅盡，痛苦就滅盡，那麼沒有渴愛的人就應該沒有痛苦。但現在看到有痛苦存在，這個道理怎麼解釋呢？』回答：因為憂愁、悔恨等熱惱的痛苦已經寂靜了，就像《手長者經》（Hatthaka Sutta）所說的那樣。其次，因為永遠脫離了內心的疾病。就像已經拔除了心中的毒刺一樣。其次，因為追求慾望的痛苦已經斷除，就像擁有富足的六塵（色、聲、香、味、觸、法）一樣。由於渴愛滅盡，所以諸阿羅漢（Arahat，已證得涅槃的聖者）永遠脫離了內心的痛苦，因此這個道理沒有違背真理。其次，不是過去、未來、現在的痛苦才名為苦諦，也不是聖道（Ariya Magga，八正道）所能破除的。為什麼呢？因為過去已經滅盡，未來還沒有產生，與現在必然是分離的。只是因為通達了實際，所以渴愛才能滅盡。因為脫離了渴愛，爲了使未來可能產生的痛苦不再生起，才修習八聖道。因為這個緣故，所以說阿羅漢沒有痛苦，就像渴病的比喻一樣。你問：『在十結（Dasa Samyojana，束縛眾生的十種煩惱）的迷惑中，只說渴愛滅盡為滅諦，如何安立四果（四種聖果，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）呢？』回答：貪愛有四種，是須陀洹果道（Sotapatti-magga，入流道）等所破除的。由於貪愛滅盡的緣故，其餘的結惑共同生起，一時全部滅盡。

【English Translation】 English version: Because the causes that lead to suffering are extinguished, one can attain Nirvana. Therefore, it is said that the extinction of tanha (craving, intense desire for sensual pleasures) is the true Nirodha Satya (the Truth of the Cessation of Suffering, one of the Four Noble Truths). Upagupta's (a famous Arahat) reasoning is sufficient to explain that it can lead one to the realm of Anupadisesa-nibbana (the state of complete Nirvana). Therefore, the extinction of craving is named Nirodha Satya. Although there are two realms of Nirvana, Saupadisesa-nibbana (Nirvana with residue) and Anupadisesa-nibbana, both are called Nirodha Satya. Why? Because the extinction of the cause of affliction is called Nirvana with residue; the extinction of the result is called Nirvana without residue. Because the cause of affliction is extinguished, there is the extinction of the cause. Just as when the oil of a lamp is exhausted, the light is extinguished. Therefore, both extinctions are called Nirodha Satya. You ask: 'The extinction of craving should be called Samudaya-nirodha (the cessation of the arising of suffering), why is it called the cessation of suffering?' The answer is: the fire of suffering uses craving as fuel. If there is no craving as fuel for suffering, the fire of suffering will be extinguished, just as when the firewood is exhausted, the fire is extinguished. Secondly, Dukkha Satya (the Truth of Suffering, one of the Four Noble Truths) relies on love as food to exist. Because the food of love is cut off, Dukkha Satya is extinguished. Therefore, it is said that suffering ceases. Furthermore, the ancient masters (ancient Buddhist masters) said that it is not to escape past and present suffering that one practices the pure Brahma-cariya (pure way of life) under the Blessed One (Sakyamuni Buddha). Why? Because the nature of the past has already ceased, and it is necessarily separate from the present. It is to prevent future suffering from arising that one practices the pure Brahma-cariya under the Blessed One. In this way, future suffering will not arise, because craving has been extinguished. Therefore, it is in terms of the extinction of possible future suffering that the cutting off of craving is the extinction of suffering. You ask: 'If suffering ceases because craving is extinguished, then those without craving should have no suffering. But now we see that there is suffering, how is this principle explained?' The answer is: because the suffering of sorrow, regret, and other torments has been calmed, as stated in the Hatthaka Sutta (Hatthaka Sutta). Secondly, because one has permanently escaped the diseases of the mind, just as one has pulled out the thorn in the heart. Thirdly, because the suffering of seeking desires has been cut off, just as one possesses abundant six sense objects (form, sound, smell, taste, touch, dharma). Because craving is extinguished, the Arahats (saints who have attained Nirvana) have permanently escaped the suffering of the mind, therefore this principle does not contradict the truth. Furthermore, it is not past, future, or present suffering that is called Dukkha Satya, nor can it be destroyed by the Ariya Magga (the Eightfold Path). Why? Because the past has already ceased, the future has not yet arisen, and it is necessarily separate from the present. It is only because one has understood reality that craving can be extinguished. Because one has escaped craving, one practices the Eightfold Path to prevent possible future suffering from arising. For this reason, it is said that Arahats have no suffering, like the analogy of thirst. You ask: 'Among the ten fetters (Dasa Samyojana, the ten afflictions that bind beings), only the extinction of craving is said to be Nirodha Satya, how can the four fruits (the four stages of enlightenment: Sotapanna, Sakadagami, Anagami, Arahat) be established?' The answer is: there are four types of craving, which are destroyed by the Sotapatti-magga (the path of stream-entry), etc. Because craving is extinguished, the remaining fetters arise together and are all extinguished at once.

。說名滅諦。是故安立四果於理不失。複次同一相一味故。若說渴愛盡則說一切結盡。如說八聖道即說一切道品。以同相故。共成一事故。複次有諸餘惑。亦能立集諦相。而渴愛正能續未來生。能令後有。以是義故。獨說渴愛名為集諦。如是一切惑盡皆入滅諦相。但有因滅盡。是渴愛滅名為滅諦。汝問。十二緣生中說滅有十二種。云何但說渴愛盡為滅者。答如前問此難自遣。複次如道斷愛盡欲滅涅槃。此五名義。一但更互相顯。是故由說渴愛盡故。即說十二道斷。複次渴愛盡為通滅。十二道等滅名為別滅。問涅槃別名有六十六句。其義云何。答無為等一切句。相貌讚歎。因立對治違反等。應廣解釋。何因如此。是涅槃無生無長無滅。非因緣所作。違反有為。故說無為。(其一)高出三界離於偏低。無與等者。故說無下。(其二)永離諸流諸流不生。非流跡處。故說無流。(其三)非虛妄非顛倒非相違。故說真諦。(其四)不疑諸界毒蛇怖畏。窮三有際舍功用處。度生死海。故說彼岸(其五)。極智所了故說聽細(其六)。如優曇花世間希遇。故說難見。(其七)不老不破故說無壞。(其八)無動本有故說恒在無爭。(其九)對治除法。體不虧故說無失。(其十)過眼境界。無法與等。故說無譬。(其十一)無有貪愛諸

見慢執故無戲論。(其十二)惑火滅盡故說寂靜。(十三)過死王界故說甘露。(十四)是極美味寂靜可愛故說極妙。(十五)寂靜無苦故說為止。(十六)真實善法故說為安。(十七)無燒熱渴故說愛盡。(十八)生他嘆訝故說希有。(十九)于生死中未至此德說未曾得。(二十)老等諸橫所不能害。故說無枉。(二十一)內無所少外無惡障。故說無災。(二十二)無後有生苦究竟安樂。故說涅槃。(二十三)異有無相故說難思。(二十四)與離生過失樂相應。故說不生。(二十五)四魔不至故說無跡。(二十六)不由因成故說非作。(二十七)非悲行處故說無憂。(二十八)一得不退故說名住。(二十九)無法能似故說無等。(三十)永離取欲故說無求。(三十一)無前後際故說無邊。(三十二)難可通達故說微細。(三十三)無有可逼故說無損。(三十四)無惑染著故說離欲。(三十五)無諸過失故說名凈。(三十六)結縛皆斷故說解脫。(三十七)離依止故說非住。(三十八)無有二法故說非對。(三十九)無等等故說為等。(四十)諸入沒處故說無害。(四十一)外人不得故說甚深。(四十二)離佛正教不可了知。故說難解。(四十三)觀此功德令到彼岸。故說能度。(四十四)上法之定上故說無上。(四

【現代漢語翻譯】現代漢語譯本因為有慢心和執著，所以沒有無意義的爭論。（十二）因為迷惑的火焰完全熄滅，所以說是寂靜。（十三）因為超越了死王（Yama，掌管死亡的神）的領域，所以說是甘露（Amrita，不死之藥）。（十四）因為是極致美味、寂靜和可愛的，所以說是極妙。（十五）因為寂靜沒有痛苦，所以說是止息。（十六）因為是真實善良的法，所以說是安穩。（十七）因為沒有燃燒、熱惱和渴求，所以說是愛盡。（十八）因為使其他眾生感到驚歎和讚賞，所以說是稀有。（十九）在生死輪迴中尚未達到這種功德，所以說是未曾獲得。（二十）因為不會被衰老等各種橫逆所傷害，所以說是無枉。（二十一）因為內心沒有缺少，外在沒有邪惡的障礙，所以說是無災。（二十二）因為沒有後有的生苦，是究竟的安樂，所以說是涅槃（Nirvana，寂滅）。（二十三）因為與有和無的相狀不同，所以說是難思。（二十四）因為與遠離生之過失的快樂相應，所以說是不生。（二十五）因為四魔（四種障礙修行的魔）不能到達，所以說是無跡。（二十六）因為不是由因緣和合而成，所以說不是造作。（二十七）因為不是悲傷的行處，所以說是無憂。（二十八）因為一旦獲得就不會退轉，所以說名為住。（二十九）因為沒有法能夠與之相似，所以說是無等。（三十）因為永遠離開了貪取和慾望，所以說是無求。（三十一）因為沒有前後邊際，所以說是無邊。（三十二）因為難以通達，所以說是微細。（三十三）因為沒有可以逼迫的，所以說是無損。（三十四）因為沒有迷惑和染著，所以說是離欲。（三十五）因為沒有各種過失，所以說名為凈。（三十六）因為所有的結縛都已斷除，所以說是解脫。（三十七）因為離開了依止，所以說不是住。（三十八）因為沒有兩種對立的法，所以說不是對立。（三十九）因為沒有可以與之相比的，所以說是平等。（四十）因為是諸入（六根的對境）滅沒之處，所以說是無害。（四十一）因為外道之人無法獲得，所以說是甚深。（四十二）因為離開了佛陀的正教就無法瞭解，所以說是難解。（四十三）因為觀察這種功德能夠到達彼岸，所以說是能度。（四十四）因為是上法的最上之定，所以說是無上。

【English Translation】 English version Because of clinging to pride, there is no idle talk. (12) Because the fire of delusion is completely extinguished, it is said to be tranquility. (13) Because it transcends the realm of the King of Death (Yama), it is said to be Amrita (nectar of immortality). (14) Because it is the ultimate deliciousness, tranquility, and loveliness, it is said to be supremely wonderful. (15) Because tranquility has no suffering, it is said to be cessation. (16) Because it is the true and virtuous Dharma, it is said to be peace. (17) Because there is no burning, heat, or thirst, it is said to be the end of craving. (18) Because it causes other beings to marvel and praise, it is said to be rare. (19) Because this virtue has not been attained in the cycle of birth and death, it is said to be unprecedented. (20) Because it cannot be harmed by old age and other adversities, it is said to be without harm. (21) Because there is no lack within and no evil obstacles without, it is said to be without calamity. (22) Because there is no suffering of future rebirth and it is ultimate bliss, it is said to be Nirvana (extinction). (23) Because it is different from the characteristics of existence and non-existence, it is said to be inconceivable. (24) Because it is associated with the joy of being free from the faults of birth, it is said to be unborn. (25) Because the four maras (four obstacles to practice) cannot reach it, it is said to be without trace. (26) Because it is not made by causes and conditions, it is said to be uncreated. (27) Because it is not a place of sorrowful conduct, it is said to be without sorrow. (28) Because once attained, it does not regress, it is called abiding. (29) Because no Dharma can be like it, it is said to be unequaled. (30) Because it is forever free from grasping and desire, it is said to be without seeking. (31) Because it has no beginning or end, it is said to be boundless. (32) Because it is difficult to penetrate, it is said to be subtle. (33) Because there is nothing that can be forced, it is said to be without harm. (34) Because there is no delusion or attachment, it is said to be free from desire. (35) Because there are no faults, it is called pure. (36) Because all bonds are severed, it is said to be liberation. (37) Because it is free from reliance, it is said to be non-abiding. (38) Because there are no two opposing dharmas, it is said to be non-dual. (39) Because there is nothing comparable to it, it is said to be equal. (40) Because it is the place where all entrances (sense objects) cease, it is said to be harmless. (41) Because outsiders cannot attain it, it is said to be profound. (42) Because it cannot be understood apart from the Buddha's true teachings, it is said to be difficult to understand. (43) Because contemplating this virtue can lead to the other shore, it is said to be able to cross over. (44) Because it is the supreme samadhi of the supreme Dharma, it is said to be unsurpassed.

十五)攢搜法海所獲貞實。上人所得。故說為勝。(四十六)萬行所得最上無價。故說聖果。(四十七)離恐怖因故說無畏。(四十八)聖愛堅固故說不捨。(四十九)凡聖等有故說遍滿。(五十)功德難稱故說無量。(五十一)不屬六道故說無數。(五十二)體極貞固故說不破。(五十三)諸法無首故說為尊。(五十四)最凈可稱故說應贊。(五十五)眾聖所棲故說為舍。(五十六)能救眾苦故說歸依。(五十七)戰鬥寂靜故說無爭。(五十八)本有非作故說無假。(五十九)離欲瞋癡故說無垢。(六十)除無明闇故說為燈。(六十一)諸受寂靜故說為樂。(六十二)免色等墜故說無墮(六十三)四流不沒故說為洲。(六十四)散心不證故說不動。(六十五)遣蕩十相說無所有。(六十六)無所依故說名無著。經部問曰。何法名思擇滅。答結離名思擇滅。問結離何法。答是思擇滅。若爾此二互相釋。終不能顯二法體相。是故應別方便說其體相。聖人無分別證智所知。是其體相。如是可說。為善異於余物。或說名結離。或說思擇滅。諸經師說。一切無為非是物有。何以故。不如色受有。于別物何者唯以無觸名為虛空。如經言。闇中無礙無覆名為虛空。由般若力與現在隨眠惑。體性相違余后不生。名思擇滅。離此思擇因

【現代漢語翻譯】現代漢語譯本（十五）通過蒐集法海所獲得的真實之物，上人（指修行有成就者）所得到的，所以說是殊勝的。（四十六）萬行所證得的是最上無價的，所以說是聖果。（四十七）遠離恐怖的因緣，所以說是無畏。（四十八）聖愛堅固，所以說是不捨棄。（四十九）凡夫和聖人平等具有，所以說是遍滿。（五十）功德難以稱量，所以說是無量。（五十一）不屬於六道輪迴，所以說是無數。（五十二）本體極其堅固，所以說是不可破的。（五十三）諸法沒有首領，所以說是至尊。（五十四）最清凈可以稱頌，所以說是應讚歎的。（五十五）眾多聖賢所居住的地方，所以說是家舍。（五十六）能夠救度眾生的苦難，所以說是歸依。（五十七）戰鬥已經平息，所以說是沒有爭鬥。（五十八）本來就存在而不是人為造作的，所以說是無假。（五十九）遠離貪慾、嗔恨、愚癡，所以說是無垢。（六十）去除無明的黑暗，所以說是明燈。（六十一）各種感受都已寂靜，所以說是快樂。（六十二）免於色等五蘊的墜落，所以說是無墮落。（六十三）四種瀑流（指欲流、有流、見流、無明流）不能淹沒，所以說是洲渚。（六十四）散亂的心不能證得，所以說是不可動搖的。（六十五）去除和盪滌十種表相，所以說是無所有。（六十六）因為沒有依賴，所以稱為無著。經部（佛教部派之一）問道：『什麼法叫做思擇滅（Prajñā-nirodha，通過智慧抉擇而達到的滅）？』回答：『煩惱結的斷離叫做思擇滅。』問：『煩惱結的斷離是什麼法？』答：『就是思擇滅。』如果這樣，這兩個概念互相解釋，最終不能夠顯明兩種法的體性和相狀。所以應該用別的方法來說明它們的體性和相狀。聖人以無分別的證智所證知的，就是它們的體性和相狀。這樣說才可以。或者說，善異於其他事物，或者叫做煩惱結的斷離，或者叫做思擇滅。諸經師說：『一切無為法都不是實有。』為什麼呢？因為它不像色、受等有作用。對於別的事物，什麼僅僅以沒有觸礙而稱為虛空呢？就像經中所說：『在黑暗中沒有阻礙、沒有覆蓋，叫做虛空。』由於般若（智慧）的力量，與現在的隨眠煩惱（潛在的煩惱）體性相違背，以後不再產生，叫做思擇滅。離開這種思擇的因緣。

【English Translation】 English version (Fifteen) The truth obtained by collecting the ocean of Dharma, what the Superior Person (someone with accomplished practice) obtains, therefore it is said to be supreme. (Forty-six) What is attained through myriad practices is the highest and priceless, therefore it is said to be the Holy Fruit. (Forty-seven) Because it is free from the cause of terror, it is said to be fearless. (Forty-eight) Because Holy Love is firm, it is said to be unabandoning. (Forty-nine) Because ordinary beings and sages equally possess it, it is said to be all-pervading. (Fifty) Because the merits are difficult to measure, it is said to be immeasurable. (Fifty-one) Because it does not belong to the six realms of existence, it is said to be countless. (Fifty-two) Because the essence is extremely firm, it is said to be unbreakable. (Fifty-three) Because all dharmas have no leader, it is said to be the most venerable. (Fifty-four) Because it is the purest and can be praised, it is said to be worthy of praise. (Fifty-five) Because it is where all the sages dwell, it is said to be a dwelling. (Fifty-six) Because it can save all sufferings, it is said to be refuge. (Fifty-seven) Because the battle is peaceful, it is said to be without strife. (Fifty-eight) Because it is originally existent and not artificially created, it is said to be without falsehood. (Fifty-nine) Because it is free from desire, hatred, and delusion, it is said to be without defilement. (Sixty) Because it removes the darkness of ignorance, it is said to be a lamp. (Sixty-one) Because all sensations are tranquil, it is said to be bliss. (Sixty-two) Because it is free from the fall of form, etc., it is said to be without falling. (Sixty-three) Because the four floods (the floods of desire, existence, views, and ignorance) cannot submerge it, it is said to be an island. (Sixty-four) Because a distracted mind cannot attain it, it is said to be immovable. (Sixty-five) Because it removes and washes away the ten appearances, it is said to be without anything. (Sixty-six) Because it has no reliance, it is called non-attachment. The Sautrāntika school (a Buddhist school) asked: 'What dharma is called Prajñā-nirodha (cessation through wisdom, extinction achieved through discernment)?' Answer: 'The separation from the bonds of affliction is called Prajñā-nirodha.' Question: 'What dharma is the separation from the bonds of affliction?' Answer: 'It is Prajñā-nirodha.' If so, these two concepts explain each other, and ultimately cannot reveal the essence and characteristics of the two dharmas. Therefore, there should be another way to explain their essence and characteristics. What the sage knows with non-discriminating wisdom is their essence and characteristics. This is how it can be said. Or it can be said that good is different from other things, or it is called the separation from the bonds of affliction, or it is called Prajñā-nirodha. The Sutra masters say: 'All unconditioned dharmas are not real.' Why? Because it does not have functions like form, sensation, etc. Regarding other things, what is called space merely because it has no obstruction? As it is said in the sutra: 'In the darkness, without obstruction and without covering, it is called space.' Due to the power of prajñā (wisdom), it is contrary to the nature of the latent afflictions (potential afflictions) and will not arise again, which is called Prajñā-nirodha. Apart from this cause of discernment.

緣不具余不得生是名非思擇滅。譬如一期中間橫死殘果不續。異部師說。隨眠煩惱后不得生。是思擇力故名思擇滅。由緣不具后苦不生。是中思擇無力故說非思擇滅。論曰。是義不然。若離思擇此滅不成故。知屬思擇滅。又諸部說。若法已生生后自滅。自性滅故名非思擇滅。若如此執非思擇滅。應是無常。何以故。法未壞時未有滅故。難曰。若爾思擇滅亦應無常。何以故。思擇在先後得滅故。答此滅不以思擇為先。何以故。未生法不生。在思擇后。無此義故。所以者何。未思擇時未生不生法本來已有。是法應生。思擇正起后不得生。由思擇力。此惑昔來未有生障。今斷其生思擇力。外曰。若定以不生為涅槃者。云何通釋國譬經。經云。修數習多行信等五根能滅。過去現在未來苦滅者。名涅槃不生。唯屬未來非現在過去。答有如此經義不如文。何以故。能緣三世苦惑滅故說苦滅。如余經說。汝等應舍是色愛慾。由愛慾滅。汝等色陰則滅離。乃至識陰亦爾。以此義故滅三世苦。其義應爾。外曰。若說苦滅。其義可然。又國譬經云。修習五根能滅過去現在未來世惑。云何不違此經。答如前解釋。又有別解。過去惑者宿世所攝。現世惑者今生所攝。此二世惑。于相續中已成種子。能生未來惑芽。由此種子滅故。故說三世惑滅。

【現代漢語翻譯】現代漢語譯本緣分不具足，其餘條件也不能使（煩惱）產生，這叫做非思擇滅（apratisaṃkhyā-nirodha，指不依靠智慧力量，僅因外緣不具足而達到的滅）。譬如，一個生命週期中間突然死亡，殘餘的果實無法延續。異部（不同派別的佛教論師）說：『隨眠煩惱（anuśaya-kleśa，潛在的煩惱）之後不再產生，這是思擇（pratisaṃkhyāna，智慧的抉擇）的力量，所以叫做思擇滅。由於緣分不具足，未來的痛苦不再產生，這是因為思擇沒有力量，所以叫做非思擇滅。』論師（指本論的作者，即世親）說：『這種說法不對。如果離開思擇，這種滅就不會成立，所以知道它屬於思擇滅。』另外，有些部派說：『如果一個法已經產生，產生后自然會滅亡，這種自性滅亡叫做非思擇滅。』如果這樣認為，非思擇滅就應該是無常的。為什麼呢？因為法未壞滅時，就沒有滅亡。對方反駁說：『如果這樣，思擇滅也應該是無常的。為什麼呢？因為思擇在先，然後才得到滅。』回答說：『這種滅不是以思擇為先決條件。為什麼呢？因為未生的法不生，在思擇之後，沒有這種道理。』為什麼這樣說呢？未思擇時，未生不生的法本來就存在，這個法本來應該產生。思擇真正生起后，它就不能產生，這是由於思擇的力量。這種迷惑過去以來沒有產生的障礙，現在斷絕了它的產生，這就是思擇的力量。外道（佛教以外的學說）說：『如果一定以不生為涅槃（nirvāṇa，滅度）的話，如何解釋《國譬經》？經中說：修習、多次練習、奉行信等五根（pañcendriyāṇi，信根、精進根、念根、定根、慧根）能夠滅除過去、現在、未來的痛苦，滅除痛苦叫做涅槃。不生只屬於未來，不屬於現在和過去。』回答說：『有這樣的經文，但它的意義不如字面意思。為什麼呢？因為能夠緣取三世的痛苦和迷惑都滅除了，所以說滅除痛苦。』如同其他經文所說：『你們應該捨棄對色的愛慾，由於愛慾滅除，你們的色陰（rūpa-skandha，色蘊）就滅除了，乃至識陰（vijñāna-skandha，識蘊）也是這樣。』根據這個意義，滅除三世的痛苦，它的意義應該是這樣。外道說：『如果說滅除痛苦，這個意義還可以接受。但《國譬經》說，修習五根能夠滅除過去、現在、未來的迷惑，如何不違背這部經呢？』回答說：『如同前面的解釋。』還有另外一種解釋：過去的迷惑是過去世所包含的，現在的迷惑是今生所包含的。這二世的迷惑，在相續中已經成為種子，能夠產生未來的迷惑之芽。由於這些種子滅除，所以說三世的迷惑滅除。

【English Translation】 English version The absence of conditions prevents further arising; this is called apratisaṃkhyā-nirodha (non-discerning cessation). For example, a premature death in the middle of a lifespan prevents the continuation of remaining fruits. Teachers of other schools say: 'Subsequent non-arising of latent afflictions (anuśaya-kleśa) is due to the power of discernment (pratisaṃkhyāna), hence it is called pratisaṃkhyā-nirodha (cessation through discernment). Subsequent non-arising of suffering due to the absence of conditions is because discernment has no power, hence it is called apratisaṃkhyā-nirodha.' The treatise (referring to the author of this treatise, Vasubandhu) says: 'This view is incorrect. If this cessation does not occur apart from discernment, then it is known to belong to cessation through discernment.' Furthermore, some schools say: 'If a dharma has already arisen, it naturally ceases after arising; this cessation by its own nature is called apratisaṃkhyā-nirodha.' If this is the view, apratisaṃkhyā-nirodha should be impermanent. Why? Because when the dharma has not yet perished, there is no cessation. The opponent objects: 'If that is the case, cessation through discernment should also be impermanent. Why? Because discernment comes first, and then cessation is attained.' The reply is: 'This cessation is not conditioned by discernment coming first. Why? Because the unarisen dharma does not arise; there is no such principle after discernment.' Why is this so? When there is no discernment, the unarisen and non-arising dharma already exists; this dharma should arise. After discernment truly arises, it cannot arise, and this is due to the power of discernment. This delusion has had no obstacle to arising in the past; now its arising is cut off, and this is the power of discernment. An outsider (a non-Buddhist doctrine) says: 'If non-arising is definitely considered nirvāṇa (extinction), how do you explain the Country Parable Sutra? The sutra says: Cultivating, repeatedly practicing, and engaging in the five roots (pañcendriyāṇi, roots of faith, vigor, mindfulness, concentration, and wisdom) can extinguish past, present, and future suffering; the extinction of suffering is called nirvāṇa. Non-arising belongs only to the future, not to the present and past.' The reply is: 'There is such a sutra passage, but its meaning is not as literal. Why? Because the suffering and delusions that can grasp the three times are all extinguished, hence it is said that suffering is extinguished.' As other sutras say: 'You should abandon desire for form; because desire is extinguished, your form aggregate (rūpa-skandha) is extinguished, and so on, even the consciousness aggregate (vijñāna-skandha) is the same.' According to this meaning, the extinction of suffering in the three times should be understood in this way. The outsider says: 'If you say the extinction of suffering, this meaning is acceptable. But the Country Parable Sutra says that cultivating the five roots can extinguish past, present, and future delusions; how does this not contradict this sutra?' The reply is: 'As explained earlier.' There is another explanation: Past delusions are those contained in past lives, and present delusions are those contained in this life. These delusions of the two times have already become seeds in the continuum, capable of producing sprouts of future delusions. Because these seeds are extinguished, it is said that delusions of the three times are extinguished.

如果報盡說業因盡。是未來苦及惑。由種子無故永不更生。是故經中說。三世惑滅。若不如此過去現在有何所滅。何以故。于已滅法及向滅法功用何施。外曰。上勝經說。一切有為無為法中。是離欲法因是不有。云何不有勝餘不有。答我不說無為定是不有。如我前說。如是故有。如世人言。聲有先無聲有後無。不由此有言使無物成有當知無為其義亦爾。雖同是無而有。無可讚勝於余。無如一切災橫畢竟不生。此無為勝最可讚嘆。為受化者起愿求心。故佛讚歎。外曰。若無為唯是無法。是滅則成聖諦。何以故。無所有故。答若爾。諦是何義。外曰。無顛倒是諦義。答是二法聖人觀皆無顛倒苦。如相苦相無如無相。以是義故何乖聖諦。外曰。云何無物為第三諦。答立為聖諦。已如前說。依第二后次說故為第三。外曰。若無為唯是無法智緣。虛空及與涅槃則無境界。答我不說一切智以有法為境。若緣有為非去來世。則有物為境。若緣余法則無法為境。外曰。若汝許無為有物何所有。答若我許無為有物何所有。外曰。若汝許者我義被守。答諸天應守。若許可守汝許不實。何以故。是無為法不如色受其性可證。不如眼等其事可見。是物是滅。云何可別是無為與有為事不相關。何以故。互非因果故。但違反渴愛是其道理。如說是惑

本無名曰無為。外曰。若立無為是有。由此惑至得斷故。可說此滅是此惑滅。若說無為是無法者。此無為何因能決至得。經言。是比丘已至得現法涅槃。若涅槃是無何可至得。答由對治起得相續。與惑後生畢竟相違。故說至得現法涅槃。又諸阿含說。唯以無法是名涅槃。經言。是苦滅無餘舍窮盡。及離欲苦不來續不生。是靜是妙。何者舍。一切取並渴愛盡及般涅槃。外曰。何故不許于中余物不生。說此不生名為涅槃。答我見此執無有勝能。汝謂于中余物不生者。為是有故余物不生。為由得故余物不生。若是有故余物不生。涅槃恒有三有。應永不生。若由得故余物不生。諸阿羅漢得證此時。陰即應滅。若如汝執有此過失。故知但無所有名為涅槃。如偈說。譬是正道理。偈言。譬如燈光滅。心解脫亦爾。如燈光滅非是有物。佛心解脫。亦復如是。

分別滅諦品竟。

四諦論卷第三大正藏第 32 冊 No. 1647 四諦論

四諦論卷第四

婆藪跋摩造

陳天竺三藏真諦譯

分別道諦品第六

經說道諦。云何此言。何所因起。若道能滅渴愛。則不應說行至苦盡。若不爾者。是言相違。若俱滅集苦。云何經中不具足說。若道能盡苦。修道辦人應無品苦。若不爾者。則不

【現代漢語翻譯】現代漢語譯本：本無（Bena，指涅槃的本體）名為無為（Wuwei，指不生不滅的境界）。外道問：『如果說設立無為是有，那麼由此迷惑導致證得斷滅，可以說這種滅是這種迷惑的滅。如果說無為是無法，那麼這種無為憑藉什麼能夠決斷證得？』經中說：『這位比丘已經證得現法涅槃（Xianfa Niepan，指在今生今世證得的涅槃境界）。』如果涅槃是無，憑藉什麼能夠證得？答：『由於對治生起，證得相續，與迷惑後生畢竟相違，所以說證得現法涅槃。』又各種阿含經說：『只有以無法才能稱之為涅槃。』經中說：『這是苦滅，無餘捨棄窮盡，以及離欲苦，不來續，不生，這是寂靜，這是微妙。』什麼被捨棄？一切執取並渴愛都滅盡以及般涅槃（Banniepan，指完全的涅槃）。外道問：『為什麼不允許其中剩餘之物不生，說這種不生名為涅槃？』答：『我見這種執著沒有殊勝的能力。你所說的其中剩餘之物不生，是因為有（You，指存在）的緣故剩餘之物不生，還是由於證得（Zhengde，指獲得）的緣故剩餘之物不生？如果是因為有的緣故剩餘之物不生，那麼涅槃恒常存在，三有（Sanyou，指欲界、色界、無色界）應該永遠不生。如果是由於證得的緣故剩餘之物不生，那麼諸阿羅漢證得此時，陰（Yin，指五蘊）就應該滅盡。』如果像你所執著的那樣，有這種過失。所以知道只是無所有才名為涅槃。如偈頌所說：『譬如這是正道理。』偈頌說：『譬如燈光熄滅，心解脫也是這樣。』就像燈光熄滅並非是有物，佛心解脫，也是如此。

分別滅諦品結束。

四諦論卷第三大正藏第 32 冊 No. 1647 四諦論

四諦論卷第四

婆藪跋摩（Vasubhadra）造

陳天竺三藏真諦（Paramārtha）譯

分別道諦品第六

經中說道諦（Daodi，指通往涅槃的道路）。為什麼這樣說？因何而起？如果道能夠滅渴愛，那麼不應該說修行至苦盡。如果不是這樣，那麼這些話就互相矛盾。如果道能夠一起滅集（Ji，指苦的根源）和苦（Ku，指痛苦），為什麼經中不完整地說？如果道能夠盡苦，那麼修道之人應該沒有少許的痛苦。如果不是這樣，那麼就...

【English Translation】 English version: The fundamental reality is called 'Non-Action' (Wuwei, referring to the state of non-arising and non-ceasing). An outsider asks: 'If establishing Non-Action is something that exists, then from this delusion leading to the attainment of cessation, can it be said that this cessation is the cessation of this delusion? If it is said that Non-Action is non-existence, then by what means can this Non-Action decisively attain?' The Sutra says: 'This Bhikshu has already attained Nirvana in this very life (Xianfa Niepan, referring to the state of Nirvana attained in this present life).' If Nirvana is non-existence, by what means can it be attained? Answer: 'Due to the arising of antidotes, the attainment continues, being completely contrary to the subsequent arising of delusion, therefore it is said to attain Nirvana in this very life.' Furthermore, various Agamas say: 'Only by non-existence is it called Nirvana.' The Sutra says: 'This is the cessation of suffering, the complete abandonment and exhaustion, and the separation from desire and suffering, not coming again, not arising, this is tranquility, this is subtlety.' What is abandoned? All grasping and craving are exhausted, and Parinirvana (Banniepan, referring to complete Nirvana). An outsider asks: 'Why is it not permitted that no remaining things arise within it, saying that this non-arising is called Nirvana?' Answer: 'I see that this clinging has no superior ability. What you say about no remaining things arising within it, is it because of existence (You, referring to being) that no remaining things arise, or is it due to attainment (Zhengde, referring to obtaining) that no remaining things arise? If it is because of existence that no remaining things arise, then Nirvana is eternally present, and the Three Realms (Sanyou, referring to the desire realm, form realm, and formless realm) should never arise. If it is due to attainment that no remaining things arise, then when the Arhats attain this, the skandhas (Yin, referring to the five aggregates) should be extinguished.' If it is as you cling to, there is this fault. Therefore, it is known that only non-existence is called Nirvana. As the verse says: 'For example, this is the correct principle.' The verse says: 'Just as the light of a lamp is extinguished, so too is the liberation of the mind.' Just as the extinguishing of the light of a lamp is not something that exists, so too is the liberation of the Buddha's mind.

End of the chapter on the Discrimination of the Truth of Cessation.

Treatise on the Four Noble Truths, Volume Three Taisho Tripitaka, Volume 32, No. 1647, Treatise on the Four Noble Truths

Treatise on the Four Noble Truths, Volume Four

Composed by Vasubhadra

Translated by Paramārtha, Tripitaka Master from India of the Chen Dynasty

Chapter Six: Discrimination of the Truth of the Path

The Sutra speaks of the Truth of the Path (Daodi, referring to the path to Nirvana). Why is this said? What is the cause of its arising? If the Path can extinguish craving, then it should not be said that practice leads to the end of suffering. If it is not so, then these words contradict each other. If the Path can extinguish both the origin (Ji, referring to the root of suffering) and suffering (Ku, referring to pain) together, why is it not fully stated in the Sutra? If the Path can exhaust suffering, then those who cultivate the Path should have no slight suffering. If it is not so, then...

應言行至苦盡。若有為法于無為中無有行至。云何說言行至苦盡正行義。言正行者八聖道是。決言何用聖名何義。云何但說道名為聖。不說余助道若道異分應說其相。若言道唯是分。則具分與分無有差別。道名何義。云何此經說于具分。余經不具。若道是有為。云何佛說。本昔已有。若是無為。云何說言有為。若道是一。一人修時餘人應得。譬如衣等若不爾者。則不應說由此一道。若諸聖人同得一道。云何智慧不同。若智慧不同。云何解脫平等。若道非心。無情等物亦應有道。若心非心。法修則不具。若是心法。諸相違法雲何一心並有。若道至除惑。則相違法一心並有。若不至者於他相續云何不除。若分俱起則有多作意。若次第起則但有一分。云何止立八分不增不減。云何不取欲等余法。云何一法作三種說。中道能滅福惡行至盡苦。云何說正見為初。云何說先行正見有何義。見者既無孰為能見正見。與十善正見兩異云何。若由正見一時見諦應有多境。若不爾者非唸唸滅。若正見已了諸諦。余分何用。正覺何義。云何三法成一。若依二定證得流盡。正覺不具道分有闕。此義應救。正言何義。若有語言道修無定。何以故。佛說定以聲為刺。若無不成道分。正業何義。一切分皆是正業。云何說一名為正業。若離名正業。離則

非作。云何成業。離撾打等。云何不說名為道分。正業正命與十善正業正命兩異云何。正命何義。正命若身口業攝。云何別立。何者正精進。何相何用何緣何義。若但滅惡是善則無二精進。若非善者滅諦則非善。若一心修正勤即具足者。則無四正勤。若次第修者。則助道修不具何者正念。何相何用何緣何義。諸有為法剎那不住云何成念。何以故。他見他憶無此義故。若一切諸法皆是念處。念根即是念處則義不相應若念。猶自不能守一法者。云何經說有念一守。云何有時能憶有時不憶。何者三摩提。何相何用何緣何義。正定若是定。須陀洹人應無慾瞋。若不爾者則違道理。

汝問。經說道諦。云何此言何所因起者。答此問不為開智人說。何以故。由聞其名已了義故。從大悲所起辯涅槃道顯隱覆義。欲廣說言燈。為分別智弟子故佛自問。何以故。由先問后解多有利益。廣辯緣起已如前說。複次受化弟子問諸外道聞種種道。未能決了是道邪正。為除疑倒無明等心故。佛自問自答。何者為道。是八聖道。如疑路人導之善道。汝問。若道能滅渴愛。則不應說行至苦盡。若不爾者是言相違者。答聖人從初發心是修行用欲除滅苦。為此起道故。說行至苦盡。是苦盡由因滅得成。是故除因。譬如師子。複次諸佛觀一切眾生墮于苦

【現代漢語翻譯】現代漢語譯本『非作』（不作為）。如何成就『業』（karma）？遠離撾打（毆打）等行為。為何不說（這些行為）是『道分』（通往解脫的要素）？『正業』（Right Action）和『正命』（Right Livelihood）與『十善』（Ten Virtuous Actions）有何不同？『正命』是什麼意思？如果『正命』包含在身口業中，為何要單獨列出？什麼是『正精進』（Right Effort）？它的相（characteristic）、用（function）、緣（condition）、義（purpose）是什麼？如果僅僅是滅惡才是善，那麼就沒有兩種『精進』。如果『精進』不是善，那麼『滅諦』（Truth of Cessation）就不是善。如果一心修正『勤』（diligence）就足夠了，那麼就沒有『四正勤』（Four Right Exertions）。如果次第修習，那麼助道之修就不完備。什麼是『正念』（Right Mindfulness）？它的相、用、緣、義是什麼？一切有為法（conditioned phenomena）剎那不住，如何成就『念』？為什麼？因為他人見、他人憶沒有這個意義。如果一切諸法都是『念處』（Foundations of Mindfulness），那麼『念根』（Root of Mindfulness）就是『念處』，這在意義上不相應。如果『念』自己都不能守護一個法，為何經中說有『念』能守護一切？為何有時能憶起，有時不能憶起？什麼是『三摩提』（Samadhi， concentration）？它的相、用、緣、義是什麼？如果『正定』（Right Concentration）是『定』（concentration），那麼須陀洹（Sotapanna，入流果）之人應該沒有欲（desire）和瞋（anger）。如果不是這樣，就違背了道理。

你問，經中說道諦（Truth of the Path），這句話的起因是什麼？回答這個問題不是為開悟之人說的。為什麼？因為他們聽到這個名字就已經瞭解了它的意義。這是從大悲心所生起的，爲了闡明涅槃（Nirvana）之道顯現和隱藏的意義。想要廣泛地闡述，就像燈一樣，爲了分別智的弟子，所以佛陀自己提問。為什麼？因為先問后解有很多利益。廣泛地闡述緣起（Dependent Origination）已經在前面說過了。再次，接受教化的弟子們聽聞了各種外道的道，不能決斷這些道是邪是正。爲了消除他們的疑惑、顛倒和無明等心，佛陀自己提問自己回答。什麼是道？就是八聖道（Eightfold Noble Path）。就像懷疑道路的人，引導他們走向正確的道路。你問，如果道能滅除渴愛（craving），就不應該說『行至苦盡』（practice leads to the end of suffering）。如果不是這樣，這句話就自相矛盾。回答是，聖人從最初發心就是修行，想要消除苦。為此而生起道，所以說『行至苦盡』。苦的止息是由因的滅除而成就的。所以要去除苦因，就像獅子一樣。再次，諸佛觀察一切眾生都沉溺於苦海之中。

【English Translation】 English version 『Non-action.』 How is 『karma』 (karma) accomplished? By abstaining from striking and other such actions. Why are these not called 『limbs of the path』 (elements leading to liberation)? How do 『Right Action』 (Right Action) and 『Right Livelihood』 (Right Livelihood) differ from the 『Ten Virtuous Actions』 (Ten Virtuous Actions)? What is the meaning of 『Right Livelihood』? If 『Right Livelihood』 is included in bodily and verbal actions, why is it listed separately? What is 『Right Effort』 (Right Effort)? What are its characteristic (characteristic), function (function), condition (condition), and purpose (purpose)? If merely eliminating evil is good, then there are not two kinds of 『effort.』 If 『effort』 is not good, then the 『Truth of Cessation』 (Truth of Cessation) is not good. If diligently cultivating 『diligence』 with one mind is sufficient, then there are no 『Four Right Exertions』 (Four Right Exertions). If one cultivates them sequentially, then the cultivation of the aiding path is incomplete. What is 『Right Mindfulness』 (Right Mindfulness)? What are its characteristic, function, condition, and purpose? All conditioned phenomena (conditioned phenomena) are momentary and do not abide; how is 『mindfulness』 accomplished? Why? Because the seeing and remembering of others do not have this meaning. If all dharmas (dharmas) are 『foundations of mindfulness』 (Foundations of Mindfulness), then the 『root of mindfulness』 (Root of Mindfulness) is the 『foundation of mindfulness,』 which is inconsistent in meaning. If 『mindfulness』 itself cannot guard even one dharma, why does the sutra say that 『mindfulness』 can guard everything? Why is it that sometimes one can remember, and sometimes one cannot? What is 『samadhi』 (Samadhi, concentration)? What are its characteristic, function, condition, and purpose? If 『Right Concentration』 (Right Concentration) is 『concentration』 (concentration), then a Sotapanna (Sotapanna, stream-enterer) should be without desire (desire) and anger (anger). If this is not the case, then it contradicts reason.

You ask, the sutra speaks of the Truth of the Path (Truth of the Path), what is the cause of this statement? This question is not for those who are already enlightened. Why? Because upon hearing the name, they already understand its meaning. This arises from great compassion, in order to clarify the manifest and hidden meanings of the path to Nirvana (Nirvana). Wanting to explain it extensively, like a lamp, for the sake of disciples with discriminating wisdom, the Buddha asks the question himself. Why? Because there are many benefits to asking first and then explaining. The extensive explanation of Dependent Origination (Dependent Origination) has already been given earlier. Furthermore, disciples who are being taught have heard of various paths of externalists and cannot decide whether these paths are right or wrong. In order to eliminate their doubts, inversions, and ignorance, the Buddha asks and answers himself. What is the path? It is the Eightfold Noble Path (Eightfold Noble Path). It is like guiding someone who is unsure of the road onto the correct path. You ask, if the path can extinguish craving (craving), then it should not be said that 『practice leads to the end of suffering』 (practice leads to the end of suffering). If this is not the case, then this statement is contradictory. The answer is that a sage, from the initial arising of the mind, is practicing, wanting to eliminate suffering. For this reason, the path arises, so it is said that 『practice leads to the end of suffering.』 The cessation of suffering is accomplished by the elimination of the cause. Therefore, the cause of suffering must be removed, like a lion. Furthermore, all Buddhas observe that all sentient beings are drowning in the sea of suffering.

難。發心修道。為除他苦。是修行用如國譬經說。又余經說。苦儘是出家修梵行用。如七車譬經。又如來出世為三事故。令他苦盡。是最第一故。言行至苦盡。複次一切有為無常故苦。離有為法故說苦盡。如筏喻經說。法尚應舍何況非法。複次由八聖道能除取陰。是故通說二滅言不相違。汝問。若俱滅集苦。云何經中不具足說者。答是渴愛滅由苦盡得顯。複次因盡非是正用。以苦盡為正。複次聖道能滅有為及與取陰。故說苦盡通渴愛滅。汝問。若道能盡苦修道辦人應無品苦。若不爾者。則不應言行至苦盡者。答依因緣盡故說苦盡。如說火盡名為灰燼。亦如根滅說為樹滅。複次聖道能滅邪分別苦。而不除宿業報苦及界地及苦。譬如氣噓旃陀羅及優波斯那等。複次聖道于有餘涅槃能滅心苦。于無餘涅槃能滅身苦。複次聖道能滅後有陰苦。但宿行所作隨逐未滅。如輪及箭。汝問。若有為法于無為中無有行至。云何說言行至苦盡者。答涅槃無行道亦無行。雖俱不由歸向涅槃令得涅槃故。說行至苦盡。譬如國路。複次是方便言。如說諸流行沒水渧行盡。流及水渧於盡中無行。而世說有行。行至苦盡亦復如是。汝問。正行何義。答由此了知實義故說正行。又以進趣為行。如說行一切處道。又能往安隱處故。說為正行。複次正是不背

【現代漢語翻譯】現代漢語譯本：難。發心修道，爲了消除他人的痛苦，這是修行的作用，如《國譬經》所說。另外，其他經典也說，苦儘是出家修梵行的作用，如《七車譬經》所說。又如來（Tathagata，如來）出世是爲了三件事：令他人的痛苦止息，這是最重要和第一位的。所以說修行直至苦盡。其次，一切有為法（conditioned phenomena）都是無常的，所以是苦。離開有為法，所以說苦盡，如《筏喻經》所說：法尚且應該捨棄，何況不是法？其次，由於八聖道（Eightfold Noble Path）能夠去除取陰（grasping at aggregates），因此總括地說二滅（two cessations）並不矛盾。你問，如果（八聖道）同時滅除集（origin of suffering）和苦（suffering），為什麼經典中沒有完整地說呢？回答是，因為渴愛（craving）的滅除是由苦盡而顯現的。其次，因盡（cessation of cause）不是主要作用，以苦盡為主要作用。其次，聖道（Noble Path）能夠滅除有為法以及取陰，所以說苦盡也包括渴愛的滅除。你問，如果道（path）能夠使苦盡，那麼修行辦道的人應該沒有品類之苦。如果不是這樣，就不應該說修行直至苦盡。回答是，依據因緣（condition）的止息，所以說苦盡，如說火盡名為灰燼，也如根滅說為樹滅。其次，聖道能夠滅除邪分別（wrong discrimination）所帶來的苦，但不能去除宿業報（past karma）的苦以及界地（elements and realms）的苦。譬如氣噓旃陀羅（Chandalas，賤民）以及優波斯那（Upasenas，近事男）。其次，聖道在有餘涅槃（Nirvana with remainder）中能夠滅除心苦，在無餘涅槃（Nirvana without remainder）中能夠滅除身苦。其次，聖道能夠滅除後有（future existence）的陰苦（suffering of aggregates），但宿行（past actions）所造成的隨逐（consequences）尚未滅除，如輪子和箭。你問，如果有為法在無為法（unconditioned phenomena）中沒有行至，為什麼說修行直至苦盡呢？回答是，涅槃（Nirvana）沒有行，道（path）也沒有行。雖然兩者都不是由歸向涅槃而得到涅槃，所以說修行直至苦盡。譬如國路。其次，這是一種方便說法，如說諸流行沒，水滴行盡。流行和水滴在盡中沒有行，但世俗說有行。修行直至苦盡也是這樣。你問，正行（right practice）是什麼意思？回答是，由此了知真實意義，所以說正行。又以進趣為行，如說行一切處道。又能夠前往安穩之處，所以說為正行。其次，正是不背（not contrary）。

【English Translation】 English version: Difficult. To generate the aspiration for cultivating the path, is to eliminate the suffering of others. This is the purpose of cultivation, as stated in the 'Simile of the Country' Sutra. Furthermore, other sutras state that the cessation of suffering is the purpose of leaving home to cultivate pure conduct, as stated in the 'Simile of the Seven Chariots' Sutra. Moreover, the Tathagata (Tathagata, Thus Come One) appears in the world for three reasons: to cause the cessation of suffering for others, which is the most important and primary. Therefore, it is said that practice leads to the cessation of suffering. Secondly, all conditioned phenomena (conditioned phenomena) are impermanent, therefore they are suffering. To be apart from conditioned phenomena, therefore it is said that suffering ceases, as stated in the 'Simile of the Raft' Sutra: Even the Dharma should be abandoned, let alone what is not Dharma? Thirdly, because the Eightfold Noble Path (Eightfold Noble Path) can remove grasping at aggregates (grasping at aggregates), therefore, generally speaking, the two cessations (two cessations) are not contradictory. You ask, if (the Eightfold Noble Path) simultaneously eliminates the origin of suffering (origin of suffering) and suffering (suffering), why is it not fully stated in the sutras? The answer is that the cessation of craving (craving) is manifested by the cessation of suffering. Fourthly, the cessation of cause (cessation of cause) is not the primary purpose; the cessation of suffering is the primary purpose. Fifthly, the Noble Path (Noble Path) can eliminate conditioned phenomena as well as grasping at aggregates, therefore it is said that the cessation of suffering also includes the cessation of craving. You ask, if the path (path) can cause the cessation of suffering, then those who cultivate the path should have no kinds of suffering. If this is not the case, then it should not be said that practice leads to the cessation of suffering. The answer is that, based on the cessation of conditions (condition), it is said that suffering ceases, just as the cessation of fire is called the cessation of ashes, and the destruction of the root is said to be the destruction of the tree. Sixthly, the Noble Path can eliminate the suffering caused by wrong discrimination (wrong discrimination), but it cannot remove the suffering of past karma (past karma) and the suffering of elements and realms (elements and realms). For example, the breath of Chandalas (Chandalas, outcastes) and Upasenas (Upasenas, male lay devotees). Seventhly, the Noble Path can eliminate mental suffering in Nirvana with remainder (Nirvana with remainder), and it can eliminate physical suffering in Nirvana without remainder (Nirvana without remainder). Eighthly, the Noble Path can eliminate the suffering of aggregates (suffering of aggregates) in future existence (future existence), but the consequences (consequences) caused by past actions (past actions) have not yet been eliminated, like a wheel and an arrow. You ask, if conditioned phenomena do not lead to unconditioned phenomena (unconditioned phenomena), why is it said that practice leads to the cessation of suffering? The answer is that Nirvana (Nirvana) has no going, and the path (path) has no going. Although neither is obtained by turning towards Nirvana, it is said that practice leads to the cessation of suffering. For example, a country road. Next, this is a convenient way of speaking, such as saying that all currents flow away and the drops of water are exhausted. The currents and drops of water have no going in exhaustion, but the world says there is going. The practice leading to the cessation of suffering is also like this. You ask, what is the meaning of right practice (right practice)? The answer is that by this, the true meaning is known, therefore it is called right practice. Also, taking progress as practice, such as saying to practice the path everywhere. Also, being able to go to a safe place, therefore it is called right practice. Next, right is not contrary (not contrary).

義。行是歸向義。由此不背歸向涅槃故名正行。汝問。正行者是八聖道。是決言何用者。答為反余道。為成立一切處行道。為顯不往余處。複次能窮一切道苦。能遮一切煩惱業報燒熱。能除自他惡罵重罰惡道死等怖畏。能除積骨如毗富羅山。能幹乳血淚。以此功用故說決言。汝問。聖名何義者。答由體無流一味解脫眾生。依此相續得名聖人。譬如善法。如經中說。是聖正見。複次聖人所行故名為聖。譬如王路。複次聖人所說。故名為聖。譬如師路。複次聖眾所事。故名為聖。譬如牛路。複次令至極聖。故名為聖。譬如國路。如經說。聖正解脫。汝問。云何但道名為聖。不說余助道者。答同一相故。皆名為聖。譬如火性。複次同一解脫味故。譬如海水同一鹹味。複次八道最為上首。能攝余助道。如象跡譬經說。汝問。若道異分應說其相。若言道唯是分。則具分與分無有差別者。答是具分與分差別之相。亦可見可說。譬如五分三昧。亦如五分比丘住五分處。道亦如是。與分有異。是分平等說名為道。何以故。是八種分若至平等位能除煩惱。若沈若起則不除惑。猶如調絃。複次是分圓滿說名為道。能辦事故。譬之如車。雖然若真實義分中說具分。譬如五分音樂及五分定。道亦如是。唯分為道今論所說。唯分是道六義證成。一

【現代漢語翻譯】現代漢語譯本義。『行』是歸向『義』（Artha，目的、意義）。由此不背離歸向『涅槃』（Nirvana，寂滅）的道路，所以稱為『正行』。你問：『正行』就是『八聖道』（Eightfold Noble Path），為什麼還要特別強調？答：爲了反駁其他的道，爲了確立在一切處所修行的道，爲了顯示不往其他地方去。此外，它能窮盡一切道的苦，能遮止一切煩惱、業報的燒灼，能消除自己和他人被惡罵、重罰、惡道、死亡等等的怖畏，能消除堆積如『毗富羅山』（Vipula Mountain）的骨頭，能使乳、血、淚乾涸。因為這些功用，所以特別強調。你問：『聖』（Arya，高尚的、神聖的）是什麼意思？答：由於其本體沒有流轉，具有唯一解脫的味道，眾生依靠這種相續而得名『聖人』。譬如善法，如經中所說：『是聖正見』。此外，聖人所行走的道路，所以稱為『聖』，譬如王路。此外，聖人所說的教誨，所以稱為『聖』，譬如師路。此外，聖眾所從事的，所以稱為『聖』，譬如牛路。此外，使人到達極聖的境界，所以稱為『聖』，譬如國路。如經所說：『聖正解脫』。你問：為什麼只有『道』（Path）被稱為『聖』，而不說其他的助道之法？答：因為它們具有相同的性質，所以都稱為『聖』，譬如火性。此外，因為它們具有相同的解脫味道，譬如海水具有相同的鹹味。此外，『八道』最為重要，能夠攝取其他的助道之法，如『象跡譬經』所說。你問：如果『道』有不同的部分，應該說明其相狀。如果說『道』只是一個部分，那麼具足的部分和部分之間就沒有差別了？答：具足的部分和部分之間的差別之相，是可以見到和可以說明的。譬如『五分三昧』（Fivefold Samadhi），也如『五分比丘』（Fivefold Bhikshu）住在五分之處，『道』也是如此，與部分有差異。這些部分平等地被稱為『道』。為什麼呢？因為這八種部分如果達到平等的位置，就能消除煩惱。如果沉溺或浮起，就不能消除迷惑，猶如調絃。此外，這些部分圓滿地被稱為『道』，能夠辦成事情，譬之如車。雖然如果從真實義的角度來說，部分中包含了具足的部分，譬如『五分音樂』和『五分定』，『道』也是如此。現在所討論的，唯有部分是『道』，六個理由可以證明這一點：一

【English Translation】 English version The meaning of 『行』 (conduct) is to go towards 『義』 (Artha, meaning, purpose). Because of this, not turning away from the path leading to 『涅槃』 (Nirvana, extinction), it is called 『正行』 (right conduct). You ask: 『正行』 is the 『八聖道』 (Eightfold Noble Path), so why emphasize it specifically? I answer: To refute other paths, to establish the path of practice in all places, and to show that one does not go to other places. Furthermore, it can exhaust the suffering of all paths, it can block the burning of all afflictions and karmic retributions, it can eliminate the fear of being cursed, severely punished, going to evil realms, death, etc., for oneself and others, it can eliminate the accumulation of bones like 『毗富羅山』 (Vipula Mountain), and it can dry up milk, blood, and tears. Because of these functions, it is specifically emphasized. You ask: What is the meaning of 『聖』 (Arya, noble, holy)? I answer: Because its essence does not flow, it has the single taste of liberation, and sentient beings rely on this continuity to be named 『聖人』 (sage). For example, good dharma, as said in the sutras: 『It is holy right view.』 Furthermore, the path walked by the sage is called 『聖』 (holy), like the king's road. Furthermore, the teachings spoken by the sage are called 『聖』 (holy), like the teacher's road. Furthermore, what the holy assembly engages in is called 『聖』 (holy), like the cow's road. Furthermore, it leads to the ultimate holiness, so it is called 『聖』 (holy), like the country road. As the sutra says: 『Holy right liberation.』 You ask: Why is only the 『道』 (Path) called 『聖』 (holy), and not the other auxiliary practices? I answer: Because they have the same nature, they are all called 『聖』 (holy), like the nature of fire. Furthermore, because they have the same taste of liberation, like seawater has the same salty taste. Furthermore, the 『八道』 (Eightfold Path) is the most important and can encompass other auxiliary practices, as said in the 『Elephant Footprint Sutra』. You ask: If the 『道』 (Path) has different parts, its characteristics should be explained. If it is said that the 『道』 (Path) is only one part, then there is no difference between the complete part and the part? I answer: The difference between the complete part and the part can be seen and explained. For example, 『五分三昧』 (Fivefold Samadhi), and also like the 『五分比丘』 (Fivefold Bhikshu) living in a fivefold place, the 『道』 (Path) is also like this, different from the parts. These parts are equally called 『道』 (Path). Why? Because if these eight parts reach an equal position, they can eliminate afflictions. If they sink or rise, they cannot eliminate delusion, like tuning a string. Furthermore, these parts are completely called 『道』 (Path), able to accomplish things, like a chariot. Although, if speaking from the perspective of true meaning, the part contains the complete part, like 『五分音樂』 (Fivefold Music) and 『五分定』 (Fivefold Concentration), the 『道』 (Path) is also like this. What is being discussed now is that only the part is the 『道』 (Path), and six reasons can prove this: One

說道。經言五根是道行至涅槃。此五根即是道分。故知唯分為道。二為經言。三身攝道。三身唯分。三由滅。經言。正見行於滅離道無滅。四由除。經言。若修習正見。能除欲等。若離於道則不能除。五由出離。經言。正見等諸分能出離此。若非道不能出離。六由清凈道。經言。般若是道。為得清凈。般若即正見。故知分是道。汝問。道名何義。答道以求覓為義。何以故。由此能得真實義故。亦以行為義故。亦以行為義者。如世間言。此道行向舍衛國等。道亦如是。歸向涅槃。複次真實義門方便行生理。如此等皆是道義。汝問。云何此經說于具分。余經不具者。答法藏論說。假名有二種。一自在假名。二依他假名。說自體諸分名。是自在假名。如正見等道分。依他假者。如念等門及余助道分。何以故。此道品修非是散修。複次為勝逼故。念處等中隨一法勝逼故。念處等中隨一法勝餘同一名。譬如咸酸等味。有諸餘味隨勝得名。又如諸界隨一勝故。余隨得名。複次于欲界中說道具分。色無色界或五或四。為滅自體。四對治故。余或增減。隨界地故。以此義故有具不具。汝問。若道是有為。云何佛說是古昔道。若是無為。云何復說是有為法者。答由此古言道是有為。何以故。有為之法有新有故。譬如谷等。若是無為不應此

【現代漢語翻譯】現代漢語譯本說道。《經》中說五根（信、精進、念、定、慧五種善根）是修行直至涅槃的道路。這五根就是道的分支，所以可知只有分支才是道。二是因為經中說，三身（法身、報身、應身）包含道，而三身只是分支。三是因為滅。《經》中說，正見（正確的見解）的修行在於滅離，離開道就沒有滅。四是因為去除。《經》中說，如果修習正見，就能去除慾望等，如果離開道就不能去除。五是因為出離。《經》中說，正見等各種分支能夠出離此（輪迴），如果不是道就不能出離。六是因為清凈道。《經》中說，《般若經》是道，爲了獲得清凈。《般若經》就是正見，所以可知分支是道。你問：『道』這個名稱是什麼意思？答：『道』以求覓為意義。為什麼呢？因為通過它能夠獲得真實的意義。也以行為意義。以行為意義，就像世間說，這條道路通向舍衛國等等。道也是這樣，歸向涅槃。再次，真實意義之門、方便修行之理等等，這些都是道的意義。你問：為什麼這部經中說的是具足分支，而其他經中說的不具足呢？答：《法藏論》中說，假名有兩種，一是自在假名，二是依他假名。說自體諸分支的名稱，是自在假名，如正見等道的分支。依他假名，如念等法門以及其他輔助道的法門。為什麼呢？因為這些道品（三十七道品）的修習不是分散的修習。再次，爲了殊勝的逼迫，念處（四念處）等中隨一種法殊勝逼迫，念處等中隨一種法勝過其他，而用同一個名稱。譬如咸、酸等味道，有其他味道隨著殊勝而得名。又如各種界（十八界），隨一種殊勝，其他隨之得名。再次，在欲界中說道的具足分支，色界和無色界或者五種或者四種，爲了滅除自體，四種對治的緣故，其餘或者增加或者減少，隨著界地的緣故。因為這個意義，所以有具足和不具足。你問：如果道是有為法，為什麼佛說是古老的道路？如果是無為法，為什麼又說是有為法呢？答：因為『古』這個詞說明道是有為法。為什麼呢？因為有為法有新有舊，譬如穀物等。如果是無為法，不應該這樣。

【English Translation】 English version It is said. The Sutra says that the Five Roots (five roots of goodness: faith, vigor, mindfulness, concentration, and wisdom) are the path to Nirvana. These Five Roots are the divisions of the Path, so it is known that only the divisions are the Path. Secondly, because the Sutra says that the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) encompass the Path, and the Three Bodies are only divisions. Thirdly, because of cessation. The Sutra says that the practice of Right View (correct understanding) lies in cessation and detachment; without the Path, there is no cessation. Fourthly, because of removal. The Sutra says that if one cultivates Right View, one can remove desires, etc.; if one is separated from the Path, one cannot remove them. Fifthly, because of liberation. The Sutra says that Right View and other divisions can liberate from this (samsara); if it is not the Path, one cannot liberate. Sixthly, because of the Pure Path. The Sutra says that the Prajna Sutra is the Path, in order to attain purity. The Prajna Sutra is Right View, so it is known that the divisions are the Path. You ask: 'What is the meaning of the name 'Path'?' I answer: 'Path' has the meaning of seeking. Why? Because through it, one can attain true meaning. It also has the meaning of action. The meaning of action is like the worldly saying, 'This road leads to Shravasti,' etc. The Path is also like this, leading to Nirvana. Furthermore, the gate of true meaning, the principle of expedient practice, etc., these are all meanings of the Path. You ask: 'Why does this Sutra speak of complete divisions, while other Sutras speak of incomplete divisions?' I answer: The Dharmasamuccaya Sutra says that there are two kinds of provisional names: one is independent provisional names, and the other is dependent provisional names. Saying the names of the divisions of the self-nature is an independent provisional name, such as the divisions of the Path like Right View, etc. Dependent provisional names are like the doors of mindfulness, etc., and other methods that assist the Path. Why? Because the cultivation of these Path factors (Thirty-seven Factors of Enlightenment) is not a scattered cultivation. Furthermore, for the sake of superior pressure, among the mindfulness foundations (Four Foundations of Mindfulness), when one dharma is superior and exerts pressure, one dharma among the mindfulness foundations surpasses the others, and the same name is used. For example, flavors like salty and sour have other flavors that are named according to which is superior. Also, like the various realms (Eighteen Realms), when one is superior, the others are named accordingly. Furthermore, in the Desire Realm, the complete divisions of the Path are spoken of; in the Form Realm and Formless Realm, there are either five or four, for the sake of extinguishing the self-nature, because of the four antidotes. The rest either increase or decrease, according to the realm and plane. Because of this meaning, there are complete and incomplete divisions. You ask: 'If the Path is conditioned, why does the Buddha say it is an ancient path? If it is unconditioned, why is it said to be a conditioned dharma?' I answer: Because the word 'ancient' indicates that the Path is conditioned. Why? Because conditioned dharmas have new and old, like grains, etc. If it were an unconditioned dharma, it should not be so.

言。譬如虛空及以涅槃。如說身是昔業而非無為。如說聖種及法諸師。是故由此古言道非無為。今論所辯道是有為。何以知之。由廣分別故。如諦相應經及答達磨塵那。問由有為相故。如經言。依正思惟若道未生得生。已生得增長。有生長故知是有為。由舍除故。又如經言。法尚應舍何況非法。滅是無為則不可舍。緣內起故。如經言。是道依內起此歸依難得。若是無為不依內起。由業名故。如經言。是道非黑白業能滅諸業。若是業者非無為法。由有食故。如經言。七菩提分以食為因。若無為者不須食因。以此義故道是有為。汝問。若道是一一人修時餘人應得。譬如衣等。若不爾者則不應說由此一道者。答多道非一。何以故。果不同故。由道異故。故果有異。如路異故行異。複次體異故道異。謂見道修道等。亦如四苦樂遲速。複次根異故道異。謂九學九無學辟支佛佛。由根差別。是故有異。依種性故說由一道。如世說一谷。如經言。三世諸佛若觀若說是此四諦。而苦等三諦體實不常。由一道言亦復如是。汝問。若諸聖人同得一道。云何智慧不同。若智慧不同。云何解脫平等者。答觀一切一切種境界得成正覺。是故佛道不同二乘。如經言。若人當知一切一切種境界。當知是人名為世尊。通達平等道故。唯滅本惑三乘人等。

【現代漢語翻譯】現代漢語譯本：言。譬如虛空及以涅槃（Nirvana，寂滅）。如說身是昔業而非無為。如說聖種及法諸師。是故由此古言道非無為。今論所辯道是有為。何以知之？由廣分別故。如諦相應經及答達磨塵那（Dharmatrata，法救）。問由有為相故。如經言：『依正思惟若道未生得生，已生得增長。』有生長故知是有為。由舍除故。又如經言：『法尚應舍，何況非法？』滅是無為則不可舍。緣內起故。如經言：『是道依內起，此歸依難得。』若是無為不依內起。由業名故。如經言：『是道非黑白業能滅諸業。』若是業者非無為法。由有食故。如經言：『七菩提分以食為因。』若無為者不須食因。以此義故道是有為。汝問：『若道是一，一人修時餘人應得，譬如衣等。若不爾者，則不應說由此一道者。』答：多道非一。何以故？果不同故。由道異故，故果有異。如路異故行異。複次，體異故道異，謂見道修道等。亦如四苦樂遲速。複次，根異故道異，謂九無學（Nine Non-Learners），辟支佛（Pratyekabuddha，緣覺），佛（Buddha，佛陀）。由根差別，是故有異。依種性故說由一道，如世說一谷。如經言：『三世諸佛若觀若說是此四諦（Four Noble Truths）。』而苦等三諦體實不常。由一道言亦復如是。汝問：『若諸聖人同得一道，云何智慧不同？若智慧不同，云何解脫平等者？』答：觀一切一切種境界得成正覺。是故佛道不同二乘。如經言：『若人當知一切一切種境界，當知是人名為世尊。』通達平等道故，唯滅本惑三乘人等。

【English Translation】 English version: Words. For example, like space and Nirvana (Nirvana, extinction). As it is said that the body is the result of past karma and not unconditioned. As it is said about the holy seed and the Dharma masters. Therefore, according to these ancient words, the path is not unconditioned. Now, the path discussed is conditioned. How do we know this? Because of extensive analysis. As in the Sutra corresponding to the Truth and the reply to Dharmatrata (Dharmatrata, Dharma protector). Question: Because of the characteristics of being conditioned. As the Sutra says: 'Relying on right contemplation, if the path has not arisen, it arises; if it has already arisen, it grows.' Because there is growth, we know it is conditioned. Because of abandonment. Also, as the Sutra says: 'Even the Dharma should be abandoned, let alone non-Dharma?' Extinction is unconditioned, so it cannot be abandoned. Because it arises internally. As the Sutra says: 'This path arises internally; this refuge is difficult to obtain.' If it were unconditioned, it would not arise internally. Because of the name of karma. As the Sutra says: 'This path is not black or white karma that can extinguish all karmas.' If it is karma, it is not an unconditioned Dharma. Because there is food. As the Sutra says: 'The seven factors of enlightenment have food as their cause.' If it were unconditioned, it would not need food as a cause. Because of this meaning, the path is conditioned. You ask: 'If the path is one, when one person cultivates it, others should attain it, like clothes. If not, then it should not be said that there is one path.' Answer: Many paths are not one. Why? Because the results are different. Because the paths are different, the results are different. Just as different roads lead to different journeys. Furthermore, the paths are different because the entities are different, such as the path of seeing and the path of cultivation. It is also like the slowness or quickness of the four sufferings and joys. Furthermore, the paths are different because the roots are different, namely the Nine Non-Learners (Nine Non-Learners), Pratyekabuddha (Pratyekabuddha, Solitary Buddha), and Buddha (Buddha, Awakened One). Because of the differences in roots, there are differences. Based on the nature, it is said that there is one path, just as the world speaks of one grain. As the Sutra says: 'The Buddhas of the three times, whether they observe or speak, speak of these Four Noble Truths (Four Noble Truths).' But the entities of the three truths, such as suffering, are not constant. The statement of one path is also like this. You ask: 'If all the sages attain the same path, why are their wisdoms different? If their wisdoms are different, how can their liberation be equal?' Answer: By observing all kinds of realms, one attains perfect enlightenment. Therefore, the Buddha's path is different from the paths of the two vehicles. As the Sutra says: 'If a person knows all kinds of realms, know that this person is called the World Honored One.' Because they understand the path of equality, only the people of the three vehicles extinguish their fundamental delusions.

如經言。解脫五陰與解脫無異。如多種火各燒然薪灰燼無異。由火不同熱觸光明威德有異。如是智慧差別。所滅惑除解脫是同故。佛定智威德及恩。由道差別難可思量。如大輪經說。汝問。若道非心法無情等物亦應有道。若心非心法修則不具。若是心法諸相違法。云何一心並有者。答心是生死分是世間法。道是出世法。兩不相應。如法非法故。說道非心法。依境名心。求能名道。兩若一體則自性自知。為免此失故。說道非心法。譬如壽命及無想無心等定。雖非心法而壁等中無道。亦如是。道雖有心非心處位。達皆有故無不具修。複次修有三種。謂守習研故無不具然。道亦可說是心法。何以故。與正思惟同生滅故。譬如一心。如經言。以心作增上故得一心。是名心定。即是道分。同一出離。同成一事。故共一心而不相違。汝問。若道至除惑。則相違法一心並有。若不至者於他相續云何不除者。答道不至惑而能除惑。如道不至破戒能除自破戒不除他破戒。除惑亦爾。于自他相續雖俱不至。但除自惑不能除他惑。分別部說。非至非不至此時除惑。以不生為滅故。譬如治病。苦受已至醫不能治。何以故。不可轉苦為樂故。苦受未至醫亦不治。何以故。無所有故。若爾為何所治。但作違緣。令未生苦永不得起。道能除惑亦復如是

【現代漢語翻譯】現代漢語譯本如經文所說，解脫五陰（skandha，構成個體經驗的五種要素：色、受、想、行、識）與解脫本身沒有區別。就像多種火焰燃燒不同的柴薪，最終灰燼相同沒有區別一樣。雖然火焰的種類不同，熱度、光亮、威德有所不同，智慧的差別也是如此。所滅除的迷惑和最終的解脫是相同的。佛的定力、智慧、威德以及恩澤，由於道路的差別，難以思量。《大輪經》中說：你問，如果道不是心法（citta-dharma，與心相關的法），而是無情之物，那麼無情之物也應該有道。如果心不是心法，那麼修行就不完備。如果是心法，那麼與諸相（lakṣaṇa，事物的特徵）相違背，怎麼能一心並存呢？回答是，心是生死輪迴的一部分，是世間法（lokadharma，世俗的法則）。道是出世法（lokottara-dharma，超越世俗的法則），兩者不相應，就像法（dharma，正法）與非法（adharma，不正法）一樣。所以說，道不是心法。依靠境界而名為心，追求能力而名為道。如果兩者是一體，那麼就成了自性自知，爲了避免這種錯誤，所以說道不是心法。譬如壽命以及無想定、無心定等，雖然不是心法，但是在墻壁等事物中沒有道，也是同樣的道理。道雖然存在於有心和無心之處，但通達的人都具備，所以沒有不完備的修行。再次，修行有三種，即守護、習練、研究，所以沒有不完備的。道也可以說是心法。為什麼呢？因為它與正思惟（samyak-saṃkalpa，八正道之一）同生滅。譬如一心（eka-citta，專注的狀態）。如經文所說，以心作為增上緣（adhipati-pratyaya，強有力的條件）而得到一心，這叫做心定（citta-sthiti，心的穩定），也就是道的一部分。與出離相同，共同成就一件事，所以與一心不相違背。你問，如果道能夠去除迷惑，那麼與諸相違背，一心並存。如果不能去除迷惑，那麼對於其他眾生的相續（saṃtāna，心識流）為什麼不能去除呢？回答是，道不直接到達迷惑，但能去除迷惑。就像道不直接到達破戒，但能去除自身的破戒，卻不能去除他人的破戒一樣。去除迷惑也是如此。對於自身和他人的相續，雖然道都沒有直接到達，但只能去除自身的迷惑，不能去除他人的迷惑。分別部（Vibhajyavāda，佛教部派之一）說，非到達也非不到達的時候去除迷惑，以不生作為滅。譬如治療疾病，苦受已經產生，醫生不能治療。為什麼呢？因為不能將苦轉為樂。苦受還沒有產生，醫生也不能治療。為什麼呢？因為沒有苦受存在。如果這樣，那麼醫生治療什麼呢？只是製造違逆的因緣，使未產生的苦永遠不能產生。道去除迷惑也是如此。

【English Translation】 English version As the sutra says, liberation from the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness) is no different from liberation itself. Just as various fires burn different kinds of fuel, but the ashes are the same, there is no difference. Although the types of fire are different, with varying heat, light, and majestic power, the differences in wisdom are similar. The delusions that are extinguished and the ultimate liberation are the same. The Buddha's meditative power, wisdom, majestic power, and grace are immeasurable due to the differences in the paths. As stated in the Mahacakra Sutra: You ask, 'If the path is not a citta-dharma (mind-related dharma) but an insentient object, then insentient objects should also have the path. If the mind is not a citta-dharma, then practice is incomplete. If it is a citta-dharma, then it contradicts the characteristics (lakṣaṇa) of phenomena. How can one mind possess both?' The answer is that the mind is part of samsara (cycle of birth and death), a worldly dharma (lokadharma). The path is a transcendental dharma (lokottara-dharma), and the two are not compatible, just like dharma (righteousness) and adharma (unrighteousness). Therefore, it is said that the path is not a citta-dharma. It is called 'mind' based on the object of experience, and 'path' based on the pursuit of ability. If the two were one, then it would become self-knowing by its own nature. To avoid this error, it is said that the path is not a citta-dharma. For example, longevity and meditative states such as the non-perception state and the non-mind state are not citta-dharmas, and walls and other objects do not possess the path, which is similar. Although the path exists in places with and without mind, those who have attained it possess both, so there is no incomplete practice. Furthermore, there are three types of practice: guarding, cultivating, and studying, so there is no incompleteness. The path can also be said to be a citta-dharma. Why? Because it arises and ceases together with right thought (samyak-saṃkalpa, one of the Eightfold Path). For example, one-pointedness of mind (eka-citta). As the sutra says, 'By making the mind the dominant condition (adhipati-pratyaya), one obtains one-pointedness of mind,' which is called mind-stability (citta-sthiti), and is a part of the path. It is the same as liberation, accomplishing one thing together, so it does not contradict one-pointedness of mind. You ask, 'If the path can remove delusions, then it contradicts the characteristics of phenomena, and one mind possesses both. If it cannot remove delusions, then why can it not remove them from the mind-stream (saṃtāna) of other beings?' The answer is that the path does not directly reach delusions, but it can remove them. Just as the path does not directly reach breaking precepts, but it can remove one's own broken precepts, but not those of others. The removal of delusions is similar. Although the path does not directly reach the mind-streams of oneself and others, it can only remove one's own delusions, not those of others. The Vibhajyavāda (a Buddhist school) says that delusions are removed at the time of neither reaching nor not reaching, with non-arising as cessation. For example, in treating illness, if suffering has already arisen, the doctor cannot cure it. Why? Because suffering cannot be turned into happiness. If suffering has not yet arisen, the doctor also cannot cure it. Why? Because there is no suffering present. If so, what does the doctor treat? He only creates adverse conditions, so that suffering that has not yet arisen will never arise. The path removes delusions in the same way.

。汝問。若分俱起則有多作意。若次第起則但有一分者。答由成一事故得俱起。非緣別境故。無多意相雜俱起。由功能故差別可見。譬如欲等。汝問。云何止立八分不增不減者。答此問不窮。是故置答。複次對治八邪分故說八分。

複次為攝三身。複次為對治三刺三結三火三毒故說八分。複次藏論中說。能成八功德心故說八分。由得正見故心清凈。由得正覺故心鮮潔。由得正言故心平但。由得正業故心無悔。由得正命故心軟滑。由得正精進故心隨教。由得正念故心安住。由得正定故心不動。汝問。云何不取欲等余法者。答但取勝法。或取強用。或取能任重擔。或俱攝盡正言正業正命。是須陀洹分信為三攝故。須陀洹具四智信。欲即是信。

複次此信亦正見攝。須陀洹人得智信故。喜猗舍正定所攝。是故八分攝諸分盡。汝問。云何一法作三種說。或說中道能滅福惡行至盡苦者。答由三勝事故。譬如日能破闇名光。能分別晝夜名日。能分別剎那等故名時。本聖道亦爾。能離二邊故名中道。能除黑白二業名滅福惡。拔除身心苦故。故說行至苦盡。或除三世道故說行至苦盡。汝問。云何說正見為初者。答為上首故譬于王。如經言。一切有為法中般若最勝。

複次能作勝功德故。若智慧勝諸德皆勝。如舍利弗

【現代漢語翻譯】現代漢語譯本：你問：『如果各個部分同時生起，就會有多個作意；如果依次生起，就只有一個部分。』回答：由於成就同一件事，所以才能同時生起，不是因為緣于不同的境界。因此，沒有多種意念混雜同時生起。由於功能不同，所以差別可以顯現，譬如欲等（chanda）。你問：『為什麼止立八正道分，不多不少呢？』回答：這個問題不究竟，所以不回答。再次，爲了對治八邪道分，所以說八正道分。再次，爲了統攝三身（trikaya）。再次，爲了對治三刺（trishalya）、三結（trivandha）、三火（tryagni）、三毒（trisha）所以說八正道分。再次，藏論中說，能成就八種功德心，所以說八正道分。由於獲得正見（samyag-drsti），所以心清凈。由於獲得正覺（samyak-sambuddha），所以心鮮潔。由於獲得正語（samyag-vac），所以心平等。由於獲得正業（samyak-karmanta），所以心無悔。由於獲得正命（samyag-ajiva），所以心柔軟。由於獲得正精進（samyag-vyayama），所以心隨教。由於獲得正念（samyak-smrti），所以心安住。由於獲得正定（samyak-samadhi），所以心不動。你問：『為什麼不取欲等其他法呢？』回答：只取殊勝的法，或者取作用強大的，或者取能承擔重擔的，或者同時統攝正語、正業、正命。這是須陀洹（srotapanna）的道分，信為三者所攝，所以須陀洹具有四種智信，欲就是信。再次，此信也被正見所攝。須陀洹人得到智信的緣故，喜、猗、舍為正定所攝。因此，八正道分統攝了一切道分。你問：『為什麼一個法有三種說法呢？或者說中道（madhyama-pratipada）能滅福惡行至苦盡呢？』回答：由於三種殊勝的緣故。譬如太陽能破除黑暗，名為光；能分別晝夜，名為日；能分別剎那等，名為時。本聖道也是如此，能遠離二邊，所以名中道；能去除黑白二業，名為滅福惡；拔除身心之苦，所以說行至苦盡。或者去除三世之道，所以說行至苦盡。你問：『為什麼說正見為首呢？』回答：因為是首要的，譬如國王。如經中所說，一切有為法中，般若（prajna）最殊勝。再次，因為能產生殊勝的功德。如果智慧殊勝，那麼一切功德都殊勝，如舍利弗（Sariputra）。

【English Translation】 English version: You ask: 'If the parts arise simultaneously, there would be multiple intentions; if they arise sequentially, there would be only one part.' The answer is: Because of accomplishing the same thing, they can arise simultaneously, not because they are based on different realms. Therefore, there are no multiple intentions mixed and arising simultaneously. Because of different functions, the differences can be seen, like desire (chanda) and so on. You ask: 'Why are exactly eight factors of the Noble Eightfold Path established, neither more nor less?' The answer is: This question is not exhaustive, so I will not answer it. Furthermore, the eight factors are spoken of to counteract the eight wrong paths. Furthermore, it is to encompass the three bodies (trikaya). Furthermore, the eight factors are spoken of to counteract the three thorns (trishalya), three bonds (trivandha), three fires (tryagni), and three poisons (trisha). Furthermore, it is said in the Shastra, the eight factors are spoken of because they can accomplish the eight meritorious minds. Because of obtaining right view (samyag-drsti), the mind is pure. Because of obtaining right awareness (samyak-sambuddha), the mind is bright. Because of obtaining right speech (samyag-vac), the mind is equanimous. Because of obtaining right action (samyak-karmanta), the mind is without regret. Because of obtaining right livelihood (samyag-ajiva), the mind is soft. Because of obtaining right effort (samyag-vyayama), the mind follows the teachings. Because of obtaining right mindfulness (samyak-smrti), the mind is stable. Because of obtaining right concentration (samyak-samadhi), the mind is unmoving. You ask: 'Why are other dharmas, such as desire, not included?' The answer is: Only the superior dharmas are taken, or those with strong functions, or those that can bear heavy burdens, or those that simultaneously encompass right speech, right action, and right livelihood. This is the path of the Stream-enterer (srotapanna), with faith encompassed by the three, so the Stream-enterer has four kinds of wisdom and faith; desire is faith. Furthermore, this faith is also encompassed by right view. Because the Stream-enterer obtains wisdom and faith, joy, ease, and equanimity are encompassed by right concentration. Therefore, the eight factors encompass all the factors. You ask: 'Why is one dharma spoken of in three ways? Or why is it said that the Middle Way (madhyama-pratipada) can extinguish good and evil actions, leading to the end of suffering?' The answer is: Because of three superior reasons. For example, the sun can break through darkness and is called light; it can distinguish day and night and is called sun; it can distinguish moments and is called time. The original Noble Path is also like this; it can be away from the two extremes, so it is called the Middle Way; it can remove black and white karma, so it is called extinguishing good and evil; it eradicates the suffering of body and mind, so it is said to lead to the end of suffering. Or it removes the path of the three times, so it is said to lead to the end of suffering. You ask: 'Why is right view said to be the first?' The answer is: Because it is the foremost, like a king. As it is said in the sutras, among all conditioned dharmas, wisdom (prajna) is the most superior. Furthermore, because it can produce superior merits. If wisdom is superior, then all merits are superior, like Sariputra.

由正見故不觀他面。如首羅長者由正見故其心難動。如阿輸柯王由此正見他不能引。如質多羅長者能拔除災橫本故。如經言。由明起故無明滅盡。是故正見為初。汝問。云何說先行者。答由得正見余分。得出世得無流得不共。或說由正見力余分得解脫道名。如經言。比丘是正見人。身口意業為得可愛勝美果故。如經廣說。故以正見為先行。汝問。正見有何義者。答謂不倒證照為見。自所依止真實種類無倒證照。

複次真如名正觀名為見。如實觀聖諦故名正見。

複次正者可讚嘆義。見者光明義。可讚光明故名正見。如經言。諸光明中此光最勝所謂正見。

複次勝德境智行。是名正見。何以故。是正定位說名正見。如種子譬經說。複次理足論說。由境正故智正。不由智正故境正。有為有流相相應故一切唯苦。決定知此是名正見。如佛為大迦旃延說。

又藏論說。對治無智疑智倒智。能度苦等。真實此智名為正見。汝問。見者既無孰為能見者。答眾緣聚集共成此見。無別一物為其見者譬如花果。又如偈說。

有見無能見　　何法為見者　從緣和合生　　見色言是虛　是法集時見　　合散無能見　但因緣所作　　如戾人無者

法從緣生。不可說屬一。如佛為破求那說。我不說識為

【現代漢語翻譯】現代漢語譯本：由於具有正見，所以不觀察他人的臉色。例如，首羅長者（Sula, 一位富有的商人）因為具有正見，他的心很難動搖。又如阿輸柯王（Asoka, 古印度孔雀王朝的國王）因為具有這種正見，他人無法引誘他。再如質多羅長者（Citra, 一位著名的佛教在家修行者）能夠拔除災禍的根本。正如經文所說：『由於光明生起，無明就會滅盡。』因此，正見是最初的。你問：『如何說是先行者呢？』回答是：由於獲得正見，其餘部分才能獲得出世的功德，獲得無漏的智慧，獲得不共的功德。或者說，由於正見的力量，其餘部分才能獲得解脫道的名稱。正如經文所說：『比丘是具有正見的人，他的身口意業是爲了獲得可愛、殊勝、美好的果報。』正如經文廣泛地闡述的那樣。所以說以正見為先行。你問：『正見有什麼意義呢？』回答是：所謂『見』，就是不顛倒的證悟和照見。對於自己所依止的真實種類，沒有顛倒的證悟和照見。

其次，真如（Tathata, 事物的真實本性）名為正觀，正觀名為見。如實地觀察四聖諦（Four Noble Truths）的緣故，名為正見。

再次，『正』是值得讚歎的意思，『見』是光明的意思。值得讚歎的光明，所以名為正見。正如經文所說：『在各種光明中，這種光明最為殊勝，這就是所謂的正見。』

再次，殊勝的功德、境界、智慧和修行，這些都名為正見。為什麼呢？因為這是正定的位置，所以說名為正見。正如《種子譬經》（Seed Simile Sutra）所說。還有，理足論（Nyaya, 古印度邏輯學派）說：『由於境界正確，所以智慧正確；不是由於智慧正確，所以境界才正確。』有為法（conditioned phenomena）、有漏法（defiled phenomena）相互相應，所以一切都是苦。決定地知道這一點，就名為正見。』正如佛陀為大迦旃延（Mahakatyayana, 佛陀的十大弟子之一，以善於論議著稱）所說。

另外，《藏論》（Abhidharma, 阿毗達摩，佛教論藏）說：『對治無智、疑智、倒智，能夠度脫苦難等等。真實的這種智慧，名為正見。』你問：『見既然沒有實體，那麼誰是能見者呢？』回答是：眾多的因緣聚集在一起，共同成就這種見，沒有另外一個單獨的事物作為能見者。譬如花果。又如偈頌所說：

『有見而無能見者，什麼法是見者呢？從因緣和合而生，說見色是虛妄的。這些法聚集時才能見，離散時就沒有能見者。只是因緣所造作，如同盲人一樣沒有見。

法從因緣而生，不可說屬於單一的實體。』正如佛陀為破求那（Purna, 佛陀的十大弟子之一，以善於說法著稱）所說：『我不說識為……』 English version: Due to having Right View, one does not observe the faces of others. For example, Sula (a wealthy merchant) because of Right View, his mind is difficult to move. Also, King Asoka (an ancient Indian emperor of the Maurya Dynasty) because of this Right View, others cannot lead him astray. Furthermore, the householder Citra (a well-known Buddhist lay practitioner) is able to eradicate the root of calamities. As the sutra says: 'Because of the arising of light, ignorance is extinguished.' Therefore, Right View is the beginning. You ask: 'How is it said to be the forerunner?' The answer is: Because of obtaining Right View, the remaining parts can obtain the merit of transcending the world, obtain undefiled wisdom, and obtain uncommon merits. Or it is said that due to the power of Right View, the remaining parts can obtain the name of the path of liberation. As the sutra says: 'A Bhikshu who has Right View, his actions of body, speech, and mind are for the sake of obtaining lovely, excellent, and beautiful results.' As the sutra extensively explains. Therefore, Right View is said to be the forerunner. You ask: 'What is the meaning of Right View?' The answer is: 'View' means non-inverted realization and illumination. Regarding the true nature of what one relies on, there is non-inverted realization and illumination.

Secondly, Suchness (Tathata, the true nature of things) is called Right Contemplation, and Right Contemplation is called View. Because of truly observing the Four Noble Truths, it is called Right View.

Again, 'Right' means worthy of praise, and 'View' means light. Light worthy of praise, therefore it is called Right View. As the sutra says: 'Among all lights, this light is the most excellent, which is called Right View.'

Again, excellent merits, realms, wisdom, and practice, these are all called Right View. Why? Because this is the position of Right Samadhi, therefore it is called Right View. As the Seed Simile Sutra says. Also, the Nyaya (ancient Indian school of logic) says: 'Because the realm is correct, the wisdom is correct; it is not because the wisdom is correct that the realm is correct.' Conditioned phenomena and defiled phenomena correspond to each other, therefore everything is suffering. Decisively knowing this is called Right View.' As the Buddha said to Mahakatyayana (one of the Buddha's ten great disciples, known for his skill in debate).

In addition, the Abhidharma says: 'Counteracting ignorance, doubt, and inverted wisdom, one can cross over suffering and so on. This true wisdom is called Right View.' You ask: 'Since View has no substance, then who is the seer?' The answer is: Numerous causes and conditions gather together to jointly accomplish this View, there is no other single thing as the seer. For example, flowers and fruits. Also, as the verse says:

'There is seeing but no seer, what dharma is the seer? It arises from the aggregation of causes and conditions, saying that seeing form is illusory. These dharmas can only be seen when they are gathered, when they are scattered there is no seer. It is only created by causes and conditions, like a blind person without sight.'

Dharma arises from causes and conditions, it cannot be said to belong to a single entity.' As the Buddha said to Purna (one of the Buddha's ten great disciples, known for his skill in preaching): 'I do not say that consciousness is...'

【English Translation】 Due to having Right View, one does not observe the faces of others. For example, Sula (a wealthy merchant) because of Right View, his mind is difficult to move. Also, King Asoka (an ancient Indian emperor of the Maurya Dynasty) because of this Right View, others cannot lead him astray. Furthermore, the householder Citra (a well-known Buddhist lay practitioner) is able to eradicate the root of calamities. As the sutra says: 'Because of the arising of light, ignorance is extinguished.' Therefore, Right View is the beginning. You ask: 'How is it said to be the forerunner?' The answer is: Because of obtaining Right View, the remaining parts can obtain the merit of transcending the world, obtain undefiled wisdom, and obtain uncommon merits. Or it is said that due to the power of Right View, the remaining parts can obtain the name of the path of liberation. As the sutra says: 'A Bhikshu who has Right View, his actions of body, speech, and mind are for the sake of obtaining lovely, excellent, and beautiful results.' As the sutra extensively explains. Therefore, Right View is said to be the forerunner. You ask: 'What is the meaning of Right View?' The answer is: 'View' means non-inverted realization and illumination. Regarding the true nature of what one relies on, there is non-inverted realization and illumination. Secondly, Suchness (Tathata, the true nature of things) is called Right Contemplation, and Right Contemplation is called View. Because of truly observing the Four Noble Truths, it is called Right View. Again, 'Right' means worthy of praise, and 'View' means light. Light worthy of praise, therefore it is called Right View. As the sutra says: 'Among all lights, this light is the most excellent, which is called Right View.' Again, excellent merits, realms, wisdom, and practice, these are all called Right View. Why? Because this is the position of Right Samadhi, therefore it is called Right View. As the Seed Simile Sutra says. Also, the Nyaya (ancient Indian school of logic) says: 'Because the realm is correct, the wisdom is correct; it is not because the wisdom is correct that the realm is correct.' Conditioned phenomena and defiled phenomena correspond to each other, therefore everything is suffering. Decisively knowing this is called Right View.' As the Buddha said to Mahakatyayana (one of the Buddha's ten great disciples, known for his skill in debate). In addition, the Abhidharma says: 'Counteracting ignorance, doubt, and inverted wisdom, one can cross over suffering and so on. This true wisdom is called Right View.' You ask: 'Since View has no substance, then who is the seer?' The answer is: Numerous causes and conditions gather together to jointly accomplish this View, there is no other single thing as the seer. For example, flowers and fruits. Also, as the verse says: 'There is seeing but no seer, what dharma is the seer? It arises from the aggregation of causes and conditions, saying that seeing form is illusory. These dharmas can only be seen when they are gathered, when they are scattered there is no seer. It is only created by causes and conditions, like a blind person without sight.' Dharma arises from causes and conditions, it cannot be said to belong to a single entity.' As the Buddha said to Purna (one of the Buddha's ten great disciples, known for his skill in preaching): 'I do not say that consciousness is...'

能識。何以故。此名具分假名所作故。汝問。正見與十善正見兩異云何者。答俗智在十善。真智在八正。能感後生。以苦為果。觀業為境。如此正見在十善法。能滅三有。涅槃為果。緣諦為境。如此正見在八聖道。汝問。若由正見一時見諦應有多境。若不爾者非唸唸滅者。答一時能成四事。故說一時。不為境異故。理足論說。修觀行人以聖智慧。通達毛孔能斷諸惑。

又余經說若通觀三受。諸事已辦。無更所作。由通相法諦無我相。是故一時通觀四諦。如次第觀中緣無常苦無我一時通苦諦。汝問。若正見已了諸諦余分何用者。答一切諸分能滅自對治。各各有用如吐下方。

複次一切諸分。于自事中各為上首共成一事。譬如車分及車車分。各有自事共成運載。道分及道亦復如是。汝問。正覺何義者。答未曾有計今日如生。是名正覺。

複次是平等法由想行緣起故。

複次體相境界果共相扶合。故名正覺。

複次如見隨擇不捨名為正覺。如牛呞食。汝問。云何三法成一者。答同一相故如余道分。

複次善聽計平等故。譬如定分。

複次緣涅槃為境。如無相定故三成一。汝問。若依二定證得流盡。正覺不具道分有闕。此義應救者。答若依二定修八正道。但無初定覺觀分。非無道

【現代漢語翻譯】現代漢語譯本：能夠識別。為什麼呢？因為這被稱為由具分假名所造作的緣故。你問：『正見』與『十善正見』兩者有什麼不同呢？回答說：世俗的智慧在於十善，真實的智慧在於八正道。能夠感得後世的果報，以苦為結果，觀察業為所緣境。這樣的正見存在於十善法中。能夠滅除三有（指欲有、色有、無色有），以涅槃為結果，以四諦為所緣境。這樣的正見存在於八聖道中。你問：『如果由於正見一時證悟真諦，應該會有多個所緣境；如果不是這樣，就不是念念生滅的法。』回答說：一時能夠成就四件事，所以說『一時』，不是因為所緣境不同。從道理上來說是充分的。修行觀行的人以聖智慧，通達毛孔，能夠斷除各種迷惑。另外，其他經典說，如果通達觀察三受（苦受、樂受、不苦不樂受），諸事就已經辦完，沒有更多需要做的。由於通達諸法的共相、法諦、無我相，所以一時通達四諦。如同次第觀中，緣無常、苦、無我，一時通達苦諦。你問：『如果正見已經瞭解了諸諦，其餘的部分有什麼用呢？』回答說：一切諸分都能滅除各自的對治，各有各的用處，如同吐出下方的東西。再次，一切諸分，在各自的事情中各自為首，共同成就一件事。譬如車的各個部件以及車本身，各有各自的作用，共同完成運載。道的分支以及道本身也是這樣。你問：『正覺』是什麼意思呢？回答說：未曾有過的計度，今日如實產生，這叫做『正覺』。再次，這是平等的法，由想和行緣起而產生。再次，體相、境界、果報共同扶持結合，所以叫做『正覺』。再次，如實見到，隨順選擇，不捨棄，叫做『正覺』，如同牛反芻食物。你問：『為什麼說三法成為一體呢？』回答說：因為同一體相的緣故，如同其餘的道支。再次，善於聽聞，計度平等，譬如禪定的各個組成部分。再次，以涅槃為所緣境，如同無相定，所以三者成為一體。你問：『如果依靠二種禪定證得煩惱漏盡，正覺不完備，道支有所欠缺，這個道理應該如何補救呢？』回答說：如果依靠二種禪定修習八正道，只是沒有初禪的覺觀部分，並非沒有道。

【English Translation】 English version: Able to recognize. Why is that? Because this is called being made by '具分假名' (Gufen jiaming, a term referring to the aggregation of parts designated by a provisional name). You ask: 'What is the difference between '正見' (Zhengjian, Right View) and '十善正見' (Shishan zhengjian, Right View within the Ten Virtuous Actions)?' The answer is: mundane wisdom lies in the Ten Virtuous Actions, while true wisdom lies in the Eightfold Path. It can cause future rebirths, with suffering as the result, and observing karma as its object. Such Right View exists within the Ten Virtuous Actions. It can extinguish the Three Realms of Existence (desire realm, form realm, formless realm), with Nirvana as the result, and the Four Noble Truths as its object. Such Right View exists within the Eightfold Noble Path. You ask: 'If one realizes the Truths at once through Right View, there should be multiple objects; if not, then it is not a phenomenon that arises and ceases moment by moment.' The answer is: one can accomplish four things at once, so it is said 'at once,' not because the objects are different. Logically speaking, it is sufficient. A practitioner of contemplation, with holy wisdom, penetrates the pores and can cut off various delusions. Furthermore, other scriptures say that if one thoroughly observes the Three Feelings (suffering, pleasure, neither suffering nor pleasure), all matters are already completed, and there is nothing more to do. Because of thoroughly understanding the common characteristics of phenomena, the Truth of Dharma, and the characteristic of no-self, one thoroughly understands the Four Noble Truths at once. Just as in sequential contemplation, contemplating impermanence, suffering, and no-self, one thoroughly understands the Truth of Suffering at once. You ask: 'If Right View has already understood the Truths, what is the use of the remaining parts?' The answer is: all parts can extinguish their respective antidotes, each having its own use, like spitting out something from below. Again, all parts, in their respective matters, each take the lead and together accomplish one thing. For example, the parts of a cart and the cart itself, each has its own function, together accomplishing transportation. The parts of the path and the path itself are also like this. You ask: 'What is the meaning of '正覺' (Zhengjue, Right Enlightenment)?' The answer is: an unprecedented calculation, today arising as it is, this is called '正覺' (Zhengjue, Right Enlightenment). Again, this is the equal Dharma, arising from thought and action. Again, essence, characteristics, realm, and result mutually support and combine, so it is called '正覺' (Zhengjue, Right Enlightenment). Again, seeing as it is, choosing accordingly, not abandoning, is called '正覺' (Zhengjue, Right Enlightenment), like a cow chewing cud. You ask: 'Why do you say that three dharmas become one?' The answer is: because of the same characteristic, like the remaining limbs of the path. Again, listening well, calculating equally, like the parts of meditation. Again, taking Nirvana as the object, like formless meditation, so the three become one. You ask: 'If one attains the exhaustion of outflows by relying on two meditations, Right Enlightenment is incomplete, and the limbs of the path are lacking, how should this meaning be remedied?' The answer is: if one cultivates the Eightfold Path by relying on two meditations, it is only lacking the initial contemplation part of the first meditation, not lacking the path.

分中覺。譬如初定及三摩提無有覺觀。

複次由事成故說有正覺。不由體在故。如有學五根。

複次能拔除對治故說有正覺。譬如正言。汝問。正言何義者。答永受誓不破名為正言。如瞿師羅傳。

複次是言清凈。由除愿取垢滅故。

複次法然所得永善行。是名正言。正言戒有二種。

一不令知。如經言。是人離妄語等。二令知。如經言。是人時語實語等。汝問。若有語言道修無定。何以故。如佛說定以聲為刺。若無不成道分者。答道分故非刺。譬如正覺喜覺分等。

複次聲刺不定。如見女人。經言。數見女人為修梵行刺。然非阿羅漢刺。已除刺故。

又經言。大象說在定行立等亦靜。若觀行人正思說法。心則有定。不由有言故無定。經部師說。但離四言即是正言。如世間說。已離如正作。如說。此馬快行此人善續。汝問。正業何義者。答經說。離身惡業名為正業。

又經說。是身業不析不流不頒。自在無取能生寂靜。是名正業。

複次由觀過失遠離殺生。不作不行遮止不樂。是名正業。汝問。一切分皆是正業。云何說一名為正業者。

答若離此名別名不顯。如法界法入等。非眼識等所緣故。不令他知。說名正業。一切諸業所依止故。譬如業基。汝問

【現代漢語翻譯】現代漢語譯本分中覺（Vikalpa-jnana）。例如，初禪（Prathama Dhyana）和三摩地（Samadhi）中沒有覺觀（Vitarka-vicara）。

其次，因為事情已經成就，所以說有正覺（Samyak-sambodhi），而不是因為本體存在。例如有學位的五根（Panca indriyani）。

其次，因為能夠拔除對治，所以說有正覺。例如正語（Samyag-vaca）。你問：『正語是什麼意思？』回答：『永遠受誓不破，名為正語。』如瞿師羅（Ghosila）傳。

其次，這個語言是清凈的，因為除去了愿取垢滅。

其次，自然而然獲得的永遠的善行，這叫做正語。正語戒有兩種。

一是『不令知』。如經文所說：『這個人遠離妄語等。』二是『令知』。如經文所說：『這個人時語實語等。』你問：『如果語言之道修習沒有定，為什麼呢？』如佛陀說，定以聲為刺。如果無聲不能成就道分，那麼如何解釋？』回答：『因為是道分，所以不是刺。』例如正覺喜覺分等。

其次，聲音的刺是不定的。例如看見女人。經文說：『屢次看見女人是修梵行（Brahmacarya）的刺。』然而不是阿羅漢（Arhat）的刺，因為已經除去了刺。

又有經文說：『大象在定中行走站立等也很安靜。』如果觀察修行人正確思考說法，心中就會有定。不是因為有語言就沒有定。經部師（Sautrantika）說：『只要離開四種語言就是正語。』如世間所說：『已經離開，如正作。』如說：『這馬跑得快，這人善於接續。』你問：『正業（Samyak-karmanta）是什麼意思？』回答：『經文說：離開身體的惡業，名為正業。』

又有經文說：『這個身業不析不流不頒，自在無取，能生寂靜。』這叫做正業。

其次，因為觀察過失，遠離殺生，不作、不行、遮止、不樂，這叫做正業。你問：『一切分都是正業，為什麼說一個名為正業呢？』

回答：『如果離開這個名稱，別的名稱就不明顯。』如法界（Dharmadhatu）、法入（Dharmayatana）等。因為不是眼識等所緣，不令他知，所以說名為正業。因為是一切諸業所依止，譬如業基。你問：

【English Translation】 English version Vikalpa-jnana (Distinguishing Awareness). For example, in the first Dhyana (Prathama Dhyana) and Samadhi (Concentration), there is no Vitarka-vicara (Initial and Sustained Application of Thought).

Furthermore, Samyak-sambodhi (Perfect Enlightenment) is spoken of because the matter is accomplished, not because the entity exists. For example, the five faculties (Panca indriyani) of one who is still learning.

Furthermore, Samyak-sambodhi (Perfect Enlightenment) is spoken of because it can eradicate the opposing forces. For example, Samyag-vaca (Right Speech). You ask: 'What is the meaning of Right Speech?' The answer is: 'To take a vow and never break it is called Right Speech,' as in the biography of Ghosila.

Furthermore, this speech is pure because it removes the defilement of desire and attachment.

Furthermore, the naturally attained, eternally good conduct is called Right Speech. There are two types of precepts for Right Speech.

One is 'not letting know,' as the sutra says: 'This person is free from false speech, etc.' The second is 'letting know,' as the sutra says: 'This person speaks truthfully and at the right time, etc.' You ask: 'If the path of speech has no fixed concentration, why is that?' As the Buddha said, concentration is pierced by sound. If the absence of sound does not lead to the accomplishment of the path, how is it explained?' The answer is: 'Because it is a part of the path, it is not a thorn.' For example, the joy of enlightenment is a part of the path.

Furthermore, the thorn of sound is not fixed. For example, seeing a woman. The sutra says: 'Frequently seeing a woman is a thorn to the practice of Brahmacarya (celibacy).' However, it is not a thorn to an Arhat (Enlightened being) because the thorn has already been removed.

Also, the sutra says: 'An elephant is also quiet when walking, standing, etc., in concentration.' If one observes a practitioner correctly contemplating and speaking the Dharma, the mind will have concentration. It is not because there is speech that there is no concentration. The Sautrantika (Sutra School) says: 'Simply abandoning the four types of speech is Right Speech.' As the world says: 'Having abandoned, acting rightly.' As it is said: 'This horse runs fast, this person is good at continuing.' You ask: 'What is the meaning of Samyak-karmanta (Right Action)?' The answer is: 'The sutra says: Abandoning the evil deeds of the body is called Right Action.'

Also, the sutra says: 'This bodily action does not analyze, does not flow, does not distribute, is free, without attachment, and can generate tranquility.' This is called Right Action.

Furthermore, because of observing faults, abstaining from killing, not doing, not acting, preventing, and not delighting, this is called Right Action. You ask: 'All parts are Right Action, why is one called Right Action?'

The answer is: 'If this name is abandoned, other names will not be apparent.' Like Dharmadhatu (Realm of Dharma), Dharmayatana (Sphere of Dharma), etc. Because it is not the object of the eye consciousness, etc., and does not let others know, it is called Right Action. Because it is the basis of all actions, like the foundation of actions. You ask:

。若說離作名為正業。離則非作云何成業者。答不作故起惡業作守護善。應知是業。如經言。我說作我說不作。

複次能除黑白二業故說不作。能作對治業故說名作。

複次正業亦名正業除。由此名故作不作義。此名得成。譬如由眼說見由眼亦說不見。若不作云何知有此業。答有多因緣此業可知。由經言。色有三種。一有見有礙。二無見有礙。三無見無礙。又說有無流色。又說由七福德利故。又說由教他亦有十業道。又說比丘有法非十一入攝。謂無見無礙不說無色。

複次若無此業。八分聖道則不具足。何以故。正入觀時不行三業故。難曰。是義不然。何以故。在方便中已修三業故。如經言。是人如是見如是知是正見。得修圓滿及正覺精進正念正定。先時正言正業正命先已清凈。答依世間離欲道戒故說此言。

複次波羅提木叉戒亦不應有。何以故。當受時有。后在異心不應說名比丘比丘尼。

又經說。此業名為堤塘。能遮破戒故。若無不能止惡。經部師說。此證殊多。甚為希有義不如此。何以故。汝言。由說三色故。知有無作者。是義不然。諸觀行師目連阿尼樓馱等說。有定境色由定力得。此色非眼根境界故說無見。不障處所故名無礙。若汝言。若爾云何名色者。此與無作等故。還難

【現代漢語翻譯】現代漢語譯本：如果說遠離造作名為正業（Samyag-karmānta，八正道之一，正確的行為），那麼遠離造作又如何成就事業呢？回答：因為不造作，才能防止產生惡業，守護善業，應當知道這就是業。正如經文所說：『我說造作，我說不造作。』其次，因為能夠去除黑業和白業兩種業，所以說不造作。因為能夠造作對治之業，所以說名為造作。再次，正業也名為正業除。因為這個名稱的緣故，造作和不造作的意義才能成立。譬如因為眼睛可以說看見，也因為眼睛也可以說看不見。如果不造作，又如何知道有這種業呢？回答：有很多因緣可以知道這種業。因為經文說，色（Rūpa，物質現象）有三種：一是有見有礙，二是無見有礙，三是無見無礙。又說有有流色和無流色。又說因為有七種福德利益的緣故。又說因為教導他人也有十業道（Daśa-kuśala-karmapatha，十種善業的途徑）。又說比丘（Bhikṣu，佛教僧侶）有法並非十一入（Ekādaśa āyatanāni，十一種感官領域）所攝，即無見無礙，但沒有說無色。再次，如果沒有這種業，八分聖道（Aṣṭāṅga-mārga，又稱八正道）就不具足。為什麼呢？因為在正入觀（Samyak-samādhi，正確的禪定）的時候，不行身、口、意三業的緣故。難曰：這個說法不對。為什麼呢？因為在方便（Upāya，方便法門）中已經修習了身、口、意三業的緣故。如經文所說：『這個人這樣見，這樣知，是正見（Samyag-dṛṣṭi，正確的見解），得到修習圓滿以及正覺（Sambodhi，完全的覺悟），精進（Vyāyāma，努力），正念（Samyak-smṛti，正確的念頭），正定。先前正語（Samyag-vāc，正確的言語），正業，正命（Samyag-ājīva，正確的謀生）已經清凈。』回答：這是依據世間離欲道戒（Śīla，戒律）的緣故才這樣說。再次，波羅提木叉戒（Prātimokṣa，別解脫戒）也不應該存在。為什麼呢？因為受戒的時候有，後來在異心的時候，不應該說名為比丘、比丘尼（Bhikṣuṇī，佛教女僧侶）。又經文說，這種業名為堤塘，能夠遮止破戒的緣故。如果沒有，就不能阻止惡行。經部師（Sautrāntika，佛教部派之一，經量部）說，這種證據很多，非常稀有，但意義並非如此。為什麼呢？你說，因為說了三種色，就知道有無作者。這個說法不對。諸觀行師，如目連（Maudgalyāyana，神通第一的佛陀弟子）、阿尼樓馱（Aniruddha，天眼第一的佛陀弟子）等說，有定境色，由定力而得。這種色不是眼根的境界，所以說無見。不障礙處所，所以名為無礙。如果你說，如果這樣，為什麼名為色呢？這與無作相等，所以反過來詰難你。

【English Translation】 English version: If it is said that 'abstaining from action' is called Right Action (Samyag-karmānta, one of the Eightfold Path, right conduct), then how can abstaining from action accomplish karma? The answer is: because by not acting, one prevents the arising of evil karma and protects good karma; it should be understood that this is karma. As the scripture says: 'I speak of acting, I speak of not acting.' Furthermore, it is called 'not acting' because it can remove both black and white karma. It is called 'acting' because it can perform the karma of counteracting. Furthermore, Right Action is also called 'Right Action Removal.' Because of this name, the meaning of 'acting' and 'not acting' can be established. For example, because of the eye, one can say 'seeing,' and also because of the eye, one can say 'not seeing.' If there is no abstaining from action, how can one know that this karma exists? The answer is: there are many causes and conditions by which this karma can be known. Because the scripture says that form (Rūpa, material phenomena) has three types: first, visible and obstructive; second, invisible and obstructive; third, invisible and non-obstructive. It also speaks of flowing and non-flowing form. It also says that it is due to the benefit of the seven blessings. It also says that teaching others also involves the ten paths of wholesome action (Daśa-kuśala-karmapatha, ten wholesome courses of action). It also says that a Bhikṣu (Buddhist monk) has a dharma that is not included in the eleven sense spheres (Ekādaśa āyatanāni, eleven sense fields), namely, invisible and non-obstructive, but it does not say 'without form.' Furthermore, if this karma did not exist, the Noble Eightfold Path (Aṣṭāṅga-mārga, also known as the Eightfold Path) would not be complete. Why? Because when one is rightly entering into contemplation (Samyak-samādhi, right concentration), one does not engage in the three karmas of body, speech, and mind. Objection: This argument is not valid. Why? Because in the preliminary stages (Upāya, skillful means), one has already cultivated the three karmas of body, speech, and mind. As the scripture says: 'This person sees thus, knows thus; this is Right View (Samyag-dṛṣṭi, right understanding), attaining complete cultivation and perfect enlightenment (Sambodhi, complete awakening), effort (Vyāyāma, diligence), right mindfulness (Samyak-smṛti, right mindfulness), and right concentration. Previously, Right Speech (Samyag-vāc, right speech), Right Action, and Right Livelihood (Samyag-ājīva, right livelihood) have already been purified.' Answer: This statement is made based on the worldly path of detachment and precepts (Śīla, moral discipline). Furthermore, the Prātimokṣa (code of monastic discipline) should also not exist. Why? Because it exists at the time of taking the precepts, but later, when the mind is different, one should not be called a Bhikṣu or Bhikṣuṇī (Buddhist nun). Also, the scripture says that this karma is called a dike, because it can prevent breaking the precepts. If it did not exist, it could not prevent evil deeds. The Sautrāntikas (a school of Buddhism) say that there is much evidence for this, which is very rare, but the meaning is not like this. Why? You say that because three types of form are mentioned, it is known that there is non-action. This argument is not valid. Contemplative practitioners, such as Maudgalyāyana (one of the Buddha's chief disciples, known for his supernatural powers), Aniruddha (one of the Buddha's chief disciples, known for his divine eye), and others, say that there is form in meditative states, obtained through the power of meditation. This form is not the object of the eye sense, so it is said to be invisible. It does not obstruct location, so it is called non-obstructive. If you say, 'If so, why is it called form?' This is equivalent to non-action, so I challenge you in return.

汝義。汝言。由說無流色知有無作者。是義不然。此色亦是定力生。由定無流故色亦無流。

又諸師解。阿羅漢色亦是無流。非流依止故。難曰。此義不然。如經言。何者有流法。謂一切眼一切色等。此色非流對治故說有流。若爾此色或有流或無流。答若爾何有。難曰。相相雜故。答如有流相無流相。不知有何相雜。複次若色入一向有流。云何經中偏簡擇說不通途說。經曰。有流色者。謂有取心堅覆藏所依故。名有流色。汝言。由七福德利故知有無作者。此義不然。經部師說。如汝受用施主施物。由受者功德被利益故。施主雖在異心。由前施作意熏修相續次第轉勝。由此勝故能生未來隨多少報。依此相續說施主功德生長。若汝言。由他相續勝負及隨用故。若在異心是相續轉勝。云何得成者。是義不然。何以故。與無作等故汝執無作。由他相續勝負。及隨用因他相續。云何得成。問不增長福德種類中無教云何恒生。答由數習緣戒定作意故。乃至眼中增長隨逐。問若爾郁伽長者經其義云何。經言。若比丘持戒行善。受用施主衣食等。已修無量心定。身證此定入林中住。由此受用施主福德善樂增流無量。應當信知。此中有何作意。故知相續轉勝是正道理。汝言。若無作無教如他作業業道。云何得成者。經部師亦作此說

【現代漢語翻譯】現代漢語譯本汝義（你的觀點）。你說，因為觀察到沒有流動的顏色，所以推斷存在沒有作者（創造者）。這個觀點是不對的。這些顏色也是由禪定之力產生的。因為禪定沒有流動性，所以顏色也沒有流動性。

另外一些論師解釋說，阿羅漢的色（物質）也是沒有流動性的，因為它不依賴於流動。反駁說，這個觀點不對。正如經文所說：『什麼是有流動性的法？』指的是一切眼、一切色等等。這些色不是爲了對治流動性而說的，所以說它們是有流動性的。如果這樣說，那麼這些色或者有流動性，或者沒有流動性。回答說，如果這樣說又有什麼問題呢？反駁說，因為相（特徵）互相混雜。回答說，如果流動性的相和非流動性的相混雜，不知道有什麼混雜的。再者，如果色完全屬於有流動性，為什麼經典中要特別選擇性地說，而不是普遍地說呢？經文說：『有流動性的色，是指那些被執取的心所堅固覆蓋和隱藏所依賴的，所以稱為有流動性的色。』你說，因為七種福德的利益，所以知道存在沒有作者（創造者）。這個觀點不對。經部師說，就像你受用施主的施捨之物，因為受者的功德被利益，所以施主即使心不在焉，由於之前的佈施意念的熏修，相續次第地轉為殊勝。由於這種殊勝，能夠產生未來或多或少的果報。依據這種相續，說施主的功德增長。如果你說，因為他人相續的勝負以及隨之而來的受用，即使心不在焉，相續也能轉為殊勝，這樣怎麼能成就呢？這個觀點不對。為什麼呢？因為它和無作（無為）相等同。你執著于無作，認為因為他人相續的勝負以及隨之而來的受用，他人相續就能成就。這怎麼可能呢？問：在不增長福德的種類中，沒有教導，怎麼能恒常產生呢？答：因為多次習練因緣、戒律、禪定和作意，乃至在眼中增長並隨之而來。問：如果這樣，郁伽長者經的意義又是什麼呢？經文說：『如果比丘持戒行善，受用施主的衣食等，已經修習無量心定，身體證得此定，住在林中。因此，受用施主的福德善樂增長無量，應當相信並知道。』這裡面有什麼作意呢？所以說相續轉為殊勝才是正確的道理。你說，如果沒有無作和無教，就像他人作業的業道，怎麼能成就呢？經部師也這樣說。

【English Translation】 English version Your opinion. You say that because you observe that there is no flowing color, you infer that there is no creator. This view is incorrect. These colors are also produced by the power of Samadhi (meditative concentration). Because Samadhi has no flow, the colors also have no flow.

Also, some teachers explain that the color (matter) of an Arhat (liberated being) is also without flow, because it does not depend on flow. The rebuttal is that this view is incorrect. As the sutra says: 'What are the dharmas (phenomena) that have flow?' It refers to all eyes, all colors, etc. These colors are not spoken of in order to counteract flow, so they are said to have flow. If so, then these colors either have flow or do not have flow. The answer is, if so, what is the problem? The rebuttal is that because the characteristics are mixed together. The answer is, if the characteristics of flow and non-flow are mixed, I don't know what is mixed. Furthermore, if color completely belongs to having flow, why does the sutra specifically choose to say it, rather than saying it universally? The sutra says: 'Colors that have flow refer to those that are firmly covered and hidden by the grasping mind, so they are called colors that have flow.' You say that because of the benefits of the seven kinds of merit, you know that there is no creator. This view is incorrect. The Sautrantika (a Buddhist school) says that just as you receive the offerings of the donor, because the merit of the recipient is benefited, the donor, even if absent-minded, due to the cultivation of the previous intention of giving, continuously and gradually becomes superior. Because of this superiority, it can produce future rewards, whether more or less. Based on this continuity, it is said that the donor's merit increases. If you say that because of the success or failure of others' continuums and the subsequent enjoyment, even if absent-minded, the continuum can become superior, how can this be accomplished? This view is incorrect. Why? Because it is the same as non-action (non-doing). You cling to non-action, believing that because of the success or failure of others' continuums and the subsequent enjoyment, others' continuums can be accomplished. How is this possible? Question: In the category of not increasing merit, without teaching, how can it be constantly produced? Answer: Because of repeatedly practicing the causes and conditions, precepts, Samadhi, and intention, even growing and following in the eyes. Question: If so, what is the meaning of the Ugra householder sutra? The sutra says: 'If a Bhikshu (monk) upholds the precepts and practices good deeds, receiving the donor's clothing, food, etc., and has already cultivated immeasurable Samadhi, and physically attains this Samadhi, living in the forest. Therefore, receiving the donor's merit, goodness, and happiness increases immeasurably, one should believe and know.' What intention is there in this? Therefore, it is correct to say that the continuum becomes superior. You say that if there is no non-action and no teaching, like the karmic path of others' actions, how can it be accomplished? The Sautrantika also says this.

。由此教故。他或離或受殺害等苦故。能教者于微細相續善惡增勝。由此轉勝能生未來隨多少報。若人自作隨事成時相續轉勝。名為業道。是義應知。果假因名故。是身口事果。假身口名義亦如是。如意身口無教。有大德說。依眾生取陰。由三時作意。得殺生罪。謂當爲我殺正殺殺已。此解亦不然。雖有三意業道未必得成。何以故。未斷母等命根。起三意人無逆罪故。若人自害他命。由此三意得罪可然。難曰。等不可見。何故憎嫉誹謗無教而信受相續轉勝。答無此憎嫉。但由心運身業道事成。若謂行者有別法異心。我所不喜。由心加行是事得成。此事成故相續轉勝。是義可喜。何以故。由心相續果得成故。汝言。法入佛不說無色知有無教者。此義已答。如定境界色。汝言。若無此業八道不成故知有無教者。此義應辯。朋友汝應為說。入諦觀人正言正業正命。云何得有。此人在觀為有言說作業。求覓四事故有此三。為當不爾。答不然。何者正在觀時。得此三種無教。由此得故。若出觀后不在邪言等中。但住正言等。是故因中假得果名。故說無教名正言等。論主答是中何不執如此。若正在觀中離於無教。得在如是意。得如是依。由得此故。后出觀時不在邪言等中。但住正言等。是故因中假得果名。故說相續轉勝名正言等。

以此義故。道有八分。

又上座部說。但不作惡名為三分。何以故。由聖道力法決定不作。依止無流道故名無流。未必一切處被數法。皆真實有如八世法。謂得不得名無名譽毀樂苦。是中不得更無別法。

又余師說。波羅提木叉戒。是三道分。依先方法作信受意。由此作意能防身口遮所作惡。說名波羅提木叉戒。若汝言。人在異心則無守護者。是義不然。由數習故。犯戒緣來作意即至。說此作意名為堤塘。何以故。由憶先誓差不作惡。為有此用故須受戒。

複次若如汝立。有別無教能遮破戒者。則不應有失念犯戒。不須廣辯。若爾不爾。決定應知。八正道中戒有三分。為道基故。譬之如地。以先行故。譬如王。能度生死蕀刺稠林故譬足。可愛香故如天檀葉。清凈傳傳能到涅槃。如七車譬。又余師說。引經為證。是道果故。恭敬利養因緣故。非守護對治故。翻令知所得故。知有此戒。又余師說。云何無教是色而非身受。答無教屬身口業。為色所攝。身受者與心相應。為名所攝。

複次無教是身業故屬身。受是心法故屬心。

複次無教亦戒亦色色陰所攝。身受心法受陰所攝。今論所辯此法心業所依故。由身口成就假得其名。此法與受何異。答受陰所攝此法通諸陰攝。何以故。依相續故。汝

【現代漢語翻譯】現代漢語譯本：因此，道的意義有八個方面。

上座部又說，不作惡就叫做三分（戒、定、慧中的戒）。為什麼呢？由於聖道的威力，法則決定不作惡。依靠無漏道，所以叫做無漏。未必所有處所都被算數法所包含，都真實存在，比如八世法（利、衰、毀、譽、稱、譏、苦、樂）。其中『不得』並不存在其他的法。

又有其他論師說，波羅提木叉戒（別解脫戒，佛教戒律的總稱）是三道分（戒、定、慧）。依照先前的方法，產生信心和接受的意念。由於這種意念能夠防止身口造作惡業，所以叫做波羅提木叉戒。如果你們說，人在異心時就沒有守護者，這種說法是不對的。由於多次的習練，違犯戒律的因緣到來時，這種意念就會立刻出現。這種意念叫做堤塘。為什麼呢？由於回憶起先前的誓言，差別在於不作惡。爲了有這種作用，所以需要受戒。

再者，如果像你們所立論的那樣，有另外的無教（無表色，即由身口意業所引發的，具有防非止惡作用的色法）能夠遮破戒律，那麼就不應該有失念犯戒的情況。不需要過多辯論。無論如何，都應該明確知道，八正道中戒有三分，作為道的根基。譬如大地。因為是先行，譬如國王。能夠度過生死荊棘稠林，所以譬如足。因為可愛香，如天檀葉。清凈相傳能夠到達涅槃，如七車譬喻。又有其他論師說，引用經典作為證明。因為是道的果實。恭敬利養是因緣。不是守護對治。反而讓人知道所得。知道有這種戒。

又有其他論師說，為什麼無教是色法而不是身受（身體的感受）？回答說，無教屬於身口業，為色法所攝。身受與心相應，為名法所攝。

再者，無教是身業，所以屬於身。受是心法，所以屬於心。

再者，無教既是戒，也是色陰所攝。身受是心法，為受陰所攝。現在討論的這個法是心業所依，由於身口成就而假立其名。這個法與受有什麼不同？回答說，受為受陰所攝，這個法通於諸陰所攝。為什麼呢？因為依靠相續。你們...

【English Translation】 English version: Therefore, the meaning of the Path has eight aspects.

Furthermore, the Theravada school says that not doing evil is called three parts (sila, samadhi, and prajna - morality, concentration, and wisdom). Why? Because of the power of the Noble Path, the law determines that one does not do evil. Relying on the non-outflow path, it is called non-outflow. It is not necessarily the case that all places are included by countable dharmas, and all truly exist, such as the eight worldly dharmas (gain, loss, disgrace, honor, praise, blame, suffering, and happiness). Among them, 'not obtaining' does not have other separate dharmas.

Furthermore, other teachers say that the Pratimoksha precepts (the code of monastic discipline) are the three divisions of the Path (sila, samadhi, and prajna). According to the previous method, generate faith and the intention to accept. Because this intention can prevent the body and speech from creating evil karma, it is called the Pratimoksha precepts. If you say that when a person's mind is different, there is no protector, this statement is not correct. Due to repeated practice, when the conditions for violating the precepts arise, this intention will immediately appear. This intention is called a dike. Why? Because of recalling the previous vows, the difference lies in not doing evil. In order to have this effect, it is necessary to take the precepts.

Furthermore, if, as you argue, there is another avijñapti (unmanifested form, a form arising from actions of body, speech, and mind, possessing the function of preventing wrongdoing) that can break the precepts, then there should be no cases of violating the precepts due to forgetfulness. There is no need for further debate. In any case, it should be clearly known that among the Eightfold Noble Path, morality has three parts, as the foundation of the Path. It is like the earth. Because it comes first, it is like a king. Because it can cross the dense forest of thorns of birth and death, it is like a foot. Because of its lovely fragrance, it is like a leaf of heavenly sandalwood. Pure transmission can reach Nirvana, like the simile of the seven chariots. Furthermore, other teachers say, citing scriptures as proof. Because it is the fruit of the Path. Respect and offerings are the cause. It is not protection and antidote. On the contrary, it makes one know what is obtained. Knowing that there are these precepts.

Furthermore, other teachers say, why is avijñapti a form and not bodily sensation (bodily feeling)? The answer is that avijñapti belongs to the karma of body and speech, and is included in form. Bodily sensation is in accordance with the mind, and is included in name.

Furthermore, avijñapti is the karma of the body, so it belongs to the body. Sensation is a mental dharma, so it belongs to the mind.

Furthermore, avijñapti is both a precept and included in the form skandha (rupa-skandha). Bodily sensation is a mental dharma and is included in the feeling skandha (vedana-skandha). The dharma being discussed now is what the karma of the mind relies on, and its name is falsely established due to the accomplishment of body and speech. What is the difference between this dharma and sensation? The answer is that sensation is included in the feeling skandha, and this dharma is common to all skandhas. Why? Because it relies on continuity. You...

問。離撾打等云何不說為道分者。答有學聖人未寂靜故。譬如制罪。以不遍故如非梵行。以不定故。如布疏陀分。為資糧故譬如施等。今論所辯分明八戒。此中說名三聖道分。汝問。正業正命與十善正業正命有異云何者。答可壞除不可壞除。從出世正見起。無流甘露為果。從世正見起有流取陰為果。能生福德是名業道。能離福德名為道分。汝問。正命何義者。答正命有二種。一白衣離五種販賣。二出家人出離五種邪命。複次依理求覓受用衣食等四緣。複次知足無失聖種所攝。及守護身口。複次先因智慧遠離身心邪具。是名正命。汝問。正命若身口業攝。云何別立者。答通在二攝。由義異故。別立可知。譬如諸陰通是行攝。由義異故別立四陰。複次體有二故。譬如身觀。經言。于身觀身住。複次正命異前二分。譬如惑數。汝問。何為精進者。答行於處處隨地差別。為得種種善法。策起身心不捨荷負。複次為滅惡法證於善法。常行勇猛。是名精進。複次修行是處不倒身心勤力。是名精進。汝問。何相何用何緣何義者。答策起身心為相。不退墮為用。起精進類為緣。藏論中說。精進者勇猛為相。不沈為用。四正勤為緣。勝利行為義。若懈怠人行無勝利行。

複次難勝力故。若人有精進。于煩惱戰鬥有難勝力。若懶惰人

【現代漢語翻譯】現代漢語譯本：問：為什麼不將離撾打等（具體含義未知）稱為道分呢？答：因為有學位的聖人還沒有完全寂靜的緣故。譬如制定罪罰，因為不普遍，就像不是清凈的修行一樣；因為不定，就像布疏陀分（具體含義未知）。作為資糧的緣故，譬如佈施等等。現在討論所辨明的是八戒，其中說的是三種聖道分。你問：正業、正命與十善中的正業、正命有什麼不同呢？答：一個是可壞除的，一個是不可壞除的。從出世的正見生起，以無漏的甘露為果；從世間的正見生起，以有漏的五蘊為果。能夠產生福德的，叫做業道；能夠脫離福德的，叫做道分。你問：正命是什麼意思呢？答：正命有兩種：一是白衣（在家居士）遠離五種販賣（邪命）；二是出家人出離五種邪命。再次，依據正理尋求、受用衣食等四種資緣。再次，知足，沒有喪失聖種所攝的功德，以及守護身口。再次，先前因為智慧遠離身心邪惡的工具，這叫做正命。你問：正命如果屬於身口業所攝，為什麼還要單獨設立呢？答：普遍包含在二者之中，因為意義不同，所以可以單獨設立。譬如諸陰（五蘊）普遍屬於行蘊所攝，因為意義不同，所以單獨設立四陰。再次，本體有兩種，譬如身觀（觀身不凈）。經中說：『于身觀身住』。再次，正命與前面的二分不同，譬如惑數（煩惱的數量）。你問：什麼是精進呢？答：在各個地方，隨著地點的不同，爲了獲得種種善法，策勵身心，不捨棄負擔。再次，爲了滅除惡法，證得善法，常常勇猛精進，這叫做精進。再次，修行的時候，不顛倒，身心勤奮努力，這叫做精進。你問：精進的相、用、緣、義是什麼呢？答：策勵身心是它的相，不退墮是它的用，生起精進的同類是它的緣。《藏論》中說：精進以勇猛為相，不沉沒為用，四正勤為緣，勝利的行為為義。如果懈怠的人，所行的是沒有勝利的行為。再次，因為有難以戰勝的力量的緣故。如果人有精進，在與煩惱戰鬥的時候，就有難以戰勝的力量。如果是懶惰的人……

【English Translation】 English version: Question: Why are things like Liva Da (meaning unknown) not called 'path factors'? Answer: Because the saints who are still learning are not yet completely tranquil. For example, the establishment of punishments is not universal, like not being pure conduct; because it is uncertain, like the Bu Shu Tuo division (meaning unknown). Because it is a resource, like giving alms and so on. Now the discussion clarifies the eight precepts, among which are mentioned the three holy path factors. You ask: What is the difference between Right Action and Right Livelihood and the Right Action and Right Livelihood in the Ten Virtues? Answer: One can be destroyed, and the other cannot be destroyed. It arises from the supramundane Right View, with the unpolluted nectar as its result; it arises from the mundane Right View, with the polluted aggregates as its result. That which can produce merit is called the path of karma; that which can escape from merit is called the path factor. You ask: What is the meaning of Right Livelihood? Answer: There are two kinds of Right Livelihood: first, the white-clad (lay practitioners) stay away from the five kinds of selling (wrong livelihood); second, the monks and nuns leave the five kinds of wrong livelihood. Again, according to reason, seek and use the four conditions such as clothing, food, etc. Again, being content, without losing the merits included in the holy seed, and guarding body and speech. Again, previously, because of wisdom, staying away from the evil tools of body and mind, this is called Right Livelihood. You ask: If Right Livelihood is included in the actions of body and speech, why is it established separately? Answer: It is universally included in both, but because the meaning is different, it can be established separately. For example, the aggregates (five skandhas) are universally included in the aggregate of formations, but because the meaning is different, the four aggregates are established separately. Again, because the substance has two aspects, like the contemplation of the body (contemplating the impurity of the body). The sutra says: 'Dwell contemplating the body in the body'. Again, Right Livelihood is different from the previous two factors, like the number of delusions (the number of afflictions). You ask: What is diligence? Answer: In various places, depending on the location, in order to obtain various good dharmas, encourage body and mind, and do not abandon the burden. Again, in order to eliminate evil dharmas and attain good dharmas, constantly practice courage and diligence, this is called diligence. Again, when practicing, not being inverted, body and mind diligently exert effort, this is called diligence. You ask: What are the characteristic, function, condition, and meaning of diligence? Answer: Encouraging body and mind is its characteristic, not falling back is its function, giving rise to the same kind of diligence is its condition. The Treasury Treatise says: Diligence has courage as its characteristic, not sinking as its function, the four right efforts as its condition, and the act of victory as its meaning. If a lazy person acts, what is practiced is an act without victory. Again, because of the power of being difficult to defeat. If a person has diligence, when fighting with afflictions, there is a power that is difficult to defeat. If it is a lazy person...

則無此事。複次此行能散破除舍。是精進義。汝問。若滅惡是善則無二精進。若非善者滅諦則非善。答滅惡者唯是無物。善則不爾。故精進有二。複次滅惡名真實善。所餘即三善。何以故。有四善故。離破戒臭名為滅惡。戒香發起名為生善。譬如熱靜異於冷生。汝問。若一心修正勤即具足者。則無四正勤。若次第修者則助道修不具。答一心得修四正勤。譬如一心通觀四諦。何以故。由此修故。未生諸惡不得生。已生諸惡不得住。善法未生得生。已生得堅住。是故精進由體故一。由用故四。又分別部說。若持戒觀行人。為除定對治修四正勤。已生之惡能障定。由精進故滅。未生破戒后不得生。未生定得生。已有凈戒得堅固住。以是義故。精進唯一事用有四。複次有說。四正勤次第起。譬如得定。何以故。有正勤但能破上心惑。有餘正勤能拔隨眠惑。又有正勤。能生未生根。又有正勤。能令已生堅固。故道品修非是散修。有正勤故。汝問。何者正念者。答不忘先所知境。是名正念。猶熟取相。如經言。心悎心繫等是名爲念。汝問。何相何用何緣何義者。答境界后憶為相。心境不離為用。六念為緣。自憶令憶名爲念義。譬如菩提自覺令覺。複次藏論說。心澄凈為相不忘失。若失還現。複次能守境界是智依止。故名爲念。複次

【現代漢語翻譯】現代漢語譯本：『則無此事。』（那麼就沒有這件事。）『複次此行能散破除舍。是精進義。』（而且這種行為能夠散佈、破壞、去除和捨棄，這就是精進的意義。）『汝問。若滅惡是善則無二精進。若非善者滅諦則非善。』（你問：如果滅除惡是善，那麼就沒有兩種精進。如果滅不是善，那麼滅諦（Nirodha-satya）就不是善。）『答滅惡者唯是無物。善則不爾。故精進有二。』（回答：滅除惡只是沒有東西存在，而善不是這樣。所以精進有兩種。）『複次滅惡名真實善。所餘即三善。何以故。有四善故。離破戒臭名為滅惡。戒香發起名為生善。譬如熱靜異於冷生。』（而且，滅除惡名為真實的善，其餘的就是三種善。為什麼呢？因為有四種善。遠離破戒的臭味叫做滅惡，戒香發起叫做生善。譬如熱的靜止不同於冷的產生。）『汝問。若一心修正勤即具足者。則無四正勤。若次第修者則助道修不具。』（你問：如果一心修正勤就具足，那麼就沒有四正勤。如果次第修，那麼助道修就不具足。）『答一心得修四正勤。譬如一心通觀四諦（catvāri āryasatyāni）。何以故。由此修故。未生諸惡不得生。已生諸惡不得住。善法未生得生。已生得堅住。是故精進由體故一。由用故四。』（回答：一心可以修四正勤。譬如一心通觀四諦。為什麼呢？因為通過這種修行，未生的諸惡不會生起，已生的諸惡不會停留，善法未生的能夠生起，已生的能夠堅固住留。所以精進從本體上來說是一，從作用上來說是四。）『又分別部說。若持戒觀行人。為除定對治修四正勤。已生之惡能障定。由精進故滅。未生破戒后不得生。未生定得生。已有凈戒得堅固住。以是義故。精進唯一事用有四。』（又有分別部說，如果持戒觀行的人，爲了去除定的對治而修四正勤，已生的惡能夠障礙定，通過精進就能夠滅除。未生的破戒以後不會生起，未生的定能夠生起，已經有的凈戒能夠堅固住留。因為這個緣故，精進從事情上來說是一，從作用上來說有四。）『複次有說。四正勤次第起。譬如得定。何以故。有正勤但能破上心惑。有餘正勤能拔隨眠惑。又有正勤。能生未生根。又有正勤。能令已生堅固。故道品修非是散修。有正勤故。』（而且有人說，四正勤次第生起，譬如得到定。為什麼呢？因為有的正勤只能破除上心惑，有的正勤能夠拔除隨眠惑，又有正勤能夠生起未生的根，又有正勤能夠令已生的堅固。所以道品的修行不是散亂的修行，因為有正勤的緣故。）『汝問。何者正念者。』（你問：什麼是正念（samyak-smṛti）呢？）『答不忘先所知境。是名正念。猶熟取相。如經言。心悎心繫等是名爲念。』（回答：不忘記先前所知的境界，這叫做正念，就像熟練地把握事物的特徵。如經文所說，『心悎心繫』等，這叫做念。）『汝問。何相何用何緣何義者。』（你問：什麼是它的相、用、緣、義呢？）『答境界后憶為相。心境不離為用。六念為緣。自憶令憶名爲念義。譬如菩提自覺令覺。』（回答：境界之後的憶念是它的相，心與境界不分離是它的用，六念是它的緣，自己憶念並使他人憶念叫做唸的意義。譬如菩提（bodhi），自己覺悟並使他人覺悟。）『複次藏論說。心澄凈為相不忘失。若失還現。』（而且，《藏論》說，心澄凈是它的相，不忘記失去的，如果失去還能重新顯現。）『複次能守境界是智依止。故名爲念。』（而且，能夠守護境界是智慧的依靠，所以叫做念。）

【English Translation】 English version: 『Then there is no such thing.』『Furthermore, this practice can scatter, destroy, remove, and relinquish. This is the meaning of vigor (vīrya).』『You ask: If eliminating evil is good, then there are not two kinds of vigor. If elimination is not good, then the cessation of suffering (Nirodha-satya) is not good.』『Answer: Eliminating evil is merely the absence of something, but good is not like that. Therefore, there are two kinds of vigor.』『Furthermore, eliminating evil is called true good, and the rest are the three goods. Why? Because there are four goods. Separating from the stench of breaking precepts is called eliminating evil, and the arising of the fragrance of precepts is called generating good. It is like the stillness of heat being different from the arising of cold.』『You ask: If one diligently cultivates with one mind, then it is complete, so there are no four right efforts (samyak-pradhāna). If one cultivates in sequence, then the auxiliary path is not complete.』『Answer: One can cultivate the four right efforts with one mind. It is like observing the Four Noble Truths (catvāri āryasatyāni) with one mind. Why? Because through this cultivation, unarisen evils will not arise, arisen evils will not remain, unarisen good dharmas will arise, and arisen good dharmas will remain firmly. Therefore, vigor is one in essence but four in function.』『Moreover, the Sarvāstivāda school says that if a person observes the precepts and practices contemplation, they cultivate the four right efforts to eliminate the obstacles to samādhi. Arisen evils can obstruct samādhi, but they are eliminated through vigor. Unarisen violations of precepts will not arise later, unarisen samādhi will arise, and existing pure precepts will remain firmly. For this reason, vigor is one in action but four in function.』『Furthermore, some say that the four right efforts arise in sequence, like attaining samādhi. Why? Because some right effort can only break the afflictions of the upper mind, other right effort can uproot latent afflictions, still other right effort can generate unarisen roots, and still other right effort can make the arisen ones firm. Therefore, the cultivation of the limbs of the path is not scattered cultivation, because there is right effort.』『You ask: What is right mindfulness (samyak-smṛti)?』『Answer: Not forgetting the previously known object is called right mindfulness, like skillfully grasping the characteristics. As the sutra says, 『Mindfulness, mental connection,』 etc., this is called mindfulness.』『You ask: What are its characteristic, function, condition, and meaning?』『Answer: Recalling the object later is its characteristic, the mind and object not being separate is its function, the six recollections are its condition, and self-recollection and causing others to recollect is called the meaning of mindfulness. It is like bodhi (bodhi), self-awakening and causing others to awaken.』『Furthermore, the Abhidharmakośa says that the mind being clear and pure is its characteristic, not forgetting what is lost, and if lost, it reappears.』『Furthermore, being able to guard the object is the reliance of wisdom, so it is called mindfulness.』

念有四種。一隨執名句味。二能隨所執義。三能隨所思義。四能隨通達所思義。今論所辯正明第四。汝問。諸有為法剎那不住念云何成。何以故。他見他憶無此義故者。答若知者異念則不成。如張見王憶。若智相續異念亦不成。如見牛不憶馬等。若智一念亦不成。無後智故。及此三義則名爲念。又釋若不相關則他見他不得憶。如此人見彼人不憶。若因緣相關則他見他得憶。譬如童子少壯老弱智念得隨逐生。複次譬如種子。不相關故。麥種不生谷芽。若因果相關而有異者。是穀類等種子芽莖支節葉位得隨逐生。若一念亦不成。因果不立故。如種子恒一芽則不生。由相關不異不一故念得成。汝問。若一切諸法皆是念處。念根即是念處則義不相應。答今論所辯。念根即四念處。但不以境界分別根故。譬如智根智量。

複次念處有三種。一自性念處。但生憶念譬如王。二雜念處。若法能助於念。亦名爲念。如王臣佐亦得王名。三境界念處。由念緣此起。亦得名念。如王住處。是故念根即是念處。義不相違。汝問。若念獨自不能守一法者。云何經說。有念一守者。答念是守護中第一增上緣。故說一守。譬如王勝。如經言。一切諸法念為增上緣。為守護故。複次一念能護一切行。故說一守。如經言。是念行一切處。複次一切

【現代漢語翻譯】現代漢語譯本念有四種：一是隨執名句的滋味（隨執名句味），二是能夠隨順所執持的意義（能隨所執義），三是能夠隨順所思惟的意義（能隨所思義），四是能夠隨順通達所思惟的意義（能隨通達所思義）。現在所討論的，正是要闡明第四種。你問：『一切有為法都是剎那不住的，那麼念如何能夠成立呢？』（諸有為法剎那不住念云何成）『為什麼呢？因為他人看見，他人憶念，沒有這樣的道理。』（何以故。他見他憶無此義故者）回答：如果知者不同，念就不能成立。比如張三看見，王五憶念（如張見王憶）。如果智慧相續，念不同樣不能成立。比如看見牛，不會憶念馬等等（如見牛不憶馬等）。如果智慧只有一念，同樣不能成立，因為沒有後來的智慧（若智一念亦不成，無後智故）。具備這三種意義，才能稱之爲念。又解釋說，如果不相關聯，那麼他人看見，他人就不能憶念。比如這個人看見那個人，卻不能憶念（若不相關則他見他不得憶。如此人見彼人不憶）。如果因緣相關聯，那麼他人看見，他人就能憶念。比如童子、少年、壯年、老年，智慧和念頭能夠跟隨生命而生起（若因緣相關則他見他得憶。譬如童子少壯老弱智念得隨逐生）。再比如種子，如果不相關聯，麥子的種子就不會生出穀子的芽（複次譬如種子。不相關故。麥種不生谷芽）。如果因果相關聯，而且有所不同，那麼穀類等等的種子、芽、莖、枝節、葉位，就能跟隨生命而生起（若因果相關而有異者。是穀類等種子芽莖支節葉位得隨逐生）。如果只有一念，同樣不能成立，因為因果關係無法建立（若一念亦不成。因果不立故）。比如種子始終如一，芽就不會生長（如種子恒一芽則不生）。由於相關聯，不相同也不完全相同，所以念才能成立（由相關不異不一故念得成）。你問：『如果一切諸法都是念處，那麼念根就是念處，這在意義上不相符。』（若一切諸法皆是念處。念根即是念處則義不相應）回答：現在所討論的，念根就是四念處（念根即四念處），只是不以境界來分別根。比如智慧的根源和智慧的量度（但不以境界分別根故。譬如智根智量）。再者，念處有三種：一是自性念處（自性念處），只是生起憶念，比如國王。二是雜念處（雜念處），如果某種法能夠幫助念，也可以稱爲念，比如國王的臣子和輔佐，也可以得到國王的名稱（若法能助於念。亦名爲念。如王臣佐亦得王名）。三是境界念處（境界念處），由於念緣著它而生起，也可以稱爲念，比如國王居住的地方（由念緣此起。亦得名念。如王住處）。因此，念根就是念處，在意義上並不矛盾（是故念根即是念處。義不相違）。你問：『如果念自身不能守護一個法，為什麼經典上說，有念能夠守護一個法呢？』（若念獨自不能守一法者。云何經說。有念一守者）回答：念是守護中最殊勝、最增上的因緣，所以說『一守』（念是守護中第一增上緣。故說一守）。比如國王的勝利（譬如王勝）。如經典所說，一切諸法，念是增上的因緣，爲了守護的緣故（如經言。一切諸法念為增上緣。為守護故）。再者，一個念頭能夠守護一切行為，所以說『一守』（複次一念能護一切行。故說一守）。如經典所說，這個念頭在一切處執行（如經言。是念行一切處）。再者，一切

【English Translation】 English version There are four kinds of 'nian' (念, mindfulness/recollection): first, clinging to the flavor of names and phrases (隨執名句味); second, being able to follow the meaning of what is clung to (能隨所執義); third, being able to follow the meaning of what is thought about (能隨所思義); fourth, being able to follow and penetrate the meaning of what is thought about (能隨通達所思義). What is being discussed now is precisely to clarify the fourth. You ask: 'If all conditioned dharmas are momentary and do not abide, how can 'nian' be established?' (諸有為法剎那不住念云何成) 'Why? Because there is no such thing as one person seeing and another person remembering.' (何以故。他見他憶無此義故者) The answer is: If the knowers are different, then 'nian' cannot be established. For example, Zhang sees, and Wang remembers (如張見王憶). If the wisdom continues, 'nian' also cannot be established. For example, seeing a cow, one does not remember a horse, etc. (如見牛不憶馬等). If the wisdom is only one thought, it also cannot be established, because there is no subsequent wisdom (若智一念亦不成，無後智故). Only with these three meanings can it be called 'nian'. It is also explained that if they are not related, then one person seeing, another person cannot remember. For example, this person sees that person, but cannot remember (若不相關則他見他不得憶。如此人見彼人不憶). If the causes and conditions are related, then one person seeing, another person can remember. For example, a child, youth, adulthood, old age, wisdom and thoughts can arise following life (若因緣相關則他見他得憶。譬如童子少壯老弱智念得隨逐生). Furthermore, like seeds, if they are not related, wheat seeds will not produce millet sprouts (複次譬如種子。不相關故。麥種不生谷芽). If the causes and effects are related and different, then the seeds, sprouts, stems, branches, nodes, and leaf positions of millet, etc., can arise following life (若因果相關而有異者。是穀類等種子芽莖支節葉位得隨逐生). If there is only one thought, it also cannot be established, because the cause-and-effect relationship cannot be established (若一念亦不成。因果不立故). For example, if the seed is always the same, the sprout will not grow (如種子恒一芽則不生). Because they are related, not the same, and not completely different, 'nian' can be established (由相關不異不一故念得成). You ask: 'If all dharmas are 'nian' places (念處, Smrti-upasthana or Foundations of Mindfulness), then the root of 'nian' is the 'nian' place, which is not consistent in meaning.' (若一切諸法皆是念處。念根即是念處則義不相應) The answer is: What is being discussed now is that the root of 'nian' is the Four Foundations of Mindfulness (念根即四念處), but the root is not distinguished by the realm. For example, the root of wisdom and the measure of wisdom (但不以境界分別根故。譬如智根智量). Furthermore, there are three kinds of 'nian' places: first, the 'nian' place of self-nature (自性念處), which only gives rise to recollection, like a king. Second, the mixed 'nian' place (雜念處), if a dharma can help 'nian', it can also be called 'nian', such as the king's ministers and assistants, who can also be called king (若法能助於念。亦名爲念。如王臣佐亦得王名). Third, the 'nian' place of the realm (境界念處), because 'nian' arises relying on it, it can also be called 'nian', such as the place where the king lives (由念緣此起。亦得名念。如王住處). Therefore, the root of 'nian' is the 'nian' place, which is not contradictory in meaning (是故念根即是念處。義不相違). You ask: 'If 'nian' itself cannot guard one dharma, why does the sutra say that there is 'nian' that can guard one?' (若念獨自不能守一法者。云何經說。有念一守者) The answer is: 'Nian' is the most supreme and increasing condition in guarding, so it is said 'one guard' (念是守護中第一增上緣。故說一守). For example, the victory of the king (譬如王勝). As the sutra says, for all dharmas, 'nian' is the increasing condition, for the sake of guarding (如經言。一切諸法念為增上緣。為守護故). Furthermore, one thought can guard all actions, so it is said 'one guard' (複次一念能護一切行。故說一守). As the sutra says, this thought operates in all places (如經言。是念行一切處). Furthermore, all

念能守六根。如當門人。複次是念能錄一心。如人手捻陰陽筒口。複次能守一相續故名一守。如護一子。複次六根被系。於一念柱不散住自境。如六眾生同系一柱。是故經言。有念一守。汝問。云何有時能憶有時不憶者。答有三因緣故能生念。一數習。由數習身口意如夢中見。二相。由順逆相憶。似不似境。三澄清。由心澄凈念即得起。如凈器水得見面像。若反此三則不得憶。又臨死及初生重苦所逼。忘失本念故不憶宿命。複次有六因緣能生於念。如偈言。

順逆及數習　　一處共會聚　定力及因力　　此六爲念因

順者。如見他似兒便憶自子。逆者。由觸熱故憶昔時冷。數習者。如所序列事自然憶。一處會聚者。如人見庵羅樹憶其酸味。定力者。如得三明人憶宿住事。因力者。猶如聖人及大行善人憶過去生。汝問。何者三摩提。答經說心定住靜名三摩提。又阿毗達磨藏說。能攝法不散。名三摩提。複次是心相續。煩惱惡風所不能動。如密室燈。複次三摩提有二種。謂世間出世間。世間者。能生世間果報。與覺分相離。能伏上心惑。出世間者。能令度離世間與覺分相應。能拔隨眠惑。今論所辯。是出世定。汝問。何相何用何緣何義者。答心定住為相。伏對治為用。依心學為緣。複次藏論說。一心為相。不

【現代漢語翻譯】現代漢語譯本『念』能守護六根（眼、耳、鼻、舌、身、意），就像守門人一樣。進一步說，『念』能專注於一心，就像人用手捻動陰陽筒的口。進一步說，能守護單一相續，所以稱為『一守』，就像保護一個孩子。進一步說，六根被繫縛，於一念之柱不散亂地安住于各自的境界，就像六種眾生一同被繫於一根柱子上。所以經中說：『有念一守』。你問：『為什麼有時能憶起，有時不能憶起？』回答說：有三種因緣能生起『念』：一是數數串習，由於數數串習身口意，就像在夢中見到一樣；二是『相』，由於順相、逆相而憶起，類似或不類似的境界；三是澄清，由於心澄凈，『念』就能生起，就像乾淨的器皿中的水能映照出面像。如果與這三種情況相反，就不能憶起。另外，臨死和初生時，被劇烈的痛苦所逼迫，忘失了本來的『念』，所以不能憶起宿命。進一步說，有六種因緣能生起『念』，如偈頌所說：『順逆及數習，一處共會聚，定力及因力，此六爲念因。』『順』，比如見到他人相似的孩子，便憶起自己的孩子。『逆』，由於接觸到熱，所以憶起過去的冷。『數習』，就像所串習的行事，自然而然地憶起。『一處會聚』，比如人見到庵羅樹（Amra tree），便憶起它的酸味。『定力』，比如得到三明（Trividya）的人，能憶起宿住之事。『因力』，比如聖人及大行善人，能憶起過去生。你問：『什麼是三摩提（Samadhi，禪定）？』回答說：經中說，心安定住于寂靜，名為三摩提。另外，阿毗達磨藏（Abhidhamma Pitaka）說，能攝持法而不散亂，名為三摩提。進一步說，是心相續，煩惱惡風所不能動搖，就像密室中的燈。進一步說，三摩提有兩種，即世間三摩提和出世間三摩提。世間三摩提，能生起世間的果報，與覺分（Bodhipakkhiya-dhammas）不相應，能伏住上分煩惱。出世間三摩提，能使人度脫世間，與覺分相應，能拔除隨眠煩惱。現在所討論的，是出世間禪定。你問：『它的相、用、緣、義是什麼？』回答說：心安定住是它的相，伏住對治是它的用，依心學習是它的緣。進一步說，藏論說，一心是它的相，不

【English Translation】 English version 『Mindfulness』 can guard the six roots (eye, ear, nose, tongue, body, and mind), just like a doorkeeper. Furthermore, 『mindfulness』 can focus on one mind, just like a person twirling the mouth of a yin-yang tube with their hand. Furthermore, it can guard a single continuum, so it is called 『one guard,』 just like protecting a child. Furthermore, the six roots are bound, abiding unscattered in their respective realms on the pillar of one thought, just like six beings tied to one pillar. Therefore, the sutra says: 『Having mindfulness, one guard.』 You ask: 『Why can one sometimes remember and sometimes not?』 The answer is: There are three causes and conditions that can give rise to 『mindfulness』: first, repeated practice; due to repeated practice of body, speech, and mind, just like seeing in a dream; second, 『characteristics,』 remembering due to direct and reverse characteristics, similar or dissimilar realms; third, clarity; due to the mind being clear and pure, 『mindfulness』 can arise, just like the water in a clean vessel can reflect a face. If it is the opposite of these three conditions, then one cannot remember. Also, at the time of death and at the time of birth, being oppressed by severe suffering, one forgets the original 『mindfulness,』 so one cannot remember past lives. Furthermore, there are six causes and conditions that can give rise to 『mindfulness,』 as the verse says: 『Direct and reverse, and repeated practice, gathering together in one place, the power of concentration and the power of cause, these six are the causes of mindfulness.』『Direct,』 for example, seeing another child who resembles one's own, one remembers one's own child. 『Reverse,』 due to touching heat, one remembers the cold of the past. 『Repeated practice,』 like the things one is accustomed to doing, one naturally remembers. 『Gathering together in one place,』 like a person seeing an Amra tree (庵羅樹) and remembering its sour taste. 『The power of concentration,』 like a person who has attained the Three Knowledges (Trividya 三明) can remember past lives. 『The power of cause,』 like a sage or a person who performs great good deeds can remember past lives. You ask: 『What is Samadhi (三摩提, concentration)?』 The answer is: The sutra says that the mind abiding in stillness is called Samadhi. Also, the Abhidhamma Pitaka (阿毗達磨藏) says that being able to gather the Dharma without scattering is called Samadhi. Furthermore, it is the mind continuum that cannot be moved by the evil winds of afflictions, like a lamp in a sealed room. Furthermore, there are two types of Samadhi: mundane Samadhi and supramundane Samadhi. Mundane Samadhi can give rise to worldly rewards, is not associated with the factors of enlightenment (Bodhipakkhiya-dhammas 覺分), and can subdue the afflictions of the upper realms. Supramundane Samadhi can enable one to transcend the world, is associated with the factors of enlightenment, and can uproot latent afflictions. What is being discussed now is supramundane concentration. You ask: 『What are its characteristics, function, condition, and meaning?』 The answer is: The mind abiding in stillness is its characteristic, subduing the antidote is its function, relying on the mind for learning is its condition. Furthermore, the Shastra (藏論) says that one mind is its characteristic, not

散為用。四定為緣。安心令直為義。如箭師調簳。世間說為三摩提箭。此言調直箭。如是調直心相續名三摩提。如偈言。

心跳擲散動　　難守亦難遮　智人使調直　　如箭師調簳

複次能安心平等。譬如馭車取平坦路避險曲道。觀行人亦如是。能安置心於平等處門境相行。能遮不平等惡故。名三摩提。複次五蓋病銷。如人不病名三摩提。汝問。正定若是定。須陀洹人應無慾瞋。若不爾則違道理者。答所對治定在。由得果故驗其得定。譬如五根。複次專心向定故。譬如蜂雖系穢處心慕蓮花。故知恒在花處。聖人亦爾。雖處欲塵心樂寂靜。故知恒在定。複次如須陀洹人。無明雖在而明不失。複次如佛婆伽婆。雖有覺觀不出散心。恒在定故。須陀洹人定亦爾。故不違理。問聖道八分次第云何。答由能依理觀聖諦故。先立正見。于所觀法執視不捨。次立正覺。從此次立正言正業正命。于所觀法為離為得。次立精進。于所離得永不忘失。次立正念。由念不失。于所見境心不散動。次立正定。

複次若八法俱起則無次第。而次第說不無道理。若人慾起涅槃。應先求正見。如人慾行必須有眼。如所見理執視簡擇。次立正覺。如所擇說次立正言。何以故。若有語言。依覺觀故。如言而行次立正業。此二清凈。次立

【現代漢語翻譯】現代漢語譯本散亂時收攝為一，以四種禪定（四定）為助緣，使心安住正直，這稱為義。如同箭匠調整箭桿一樣，世間稱之為三摩提（Samadhi，定）箭。這裡說的是調整正直的箭。像這樣調整正直的心，使其相續不斷，就叫做三摩提。如偈語所說：『心跳動散亂，難以守護也難以遮止，有智慧的人使它調直，如同箭匠調整箭桿。』進一步說，能夠使心安住于平等。譬如駕車的人選擇平坦的道路，避開危險彎曲的道路。觀察修行的人也是這樣，能夠將心安置在平等之處，即門、境、相、行。能夠遮止不平等和邪惡，所以稱為三摩提。再進一步說，五蓋（五蓋）的疾病消除了，就像人沒有疾病一樣，稱為三摩提。你問：『如果正定（正定）是真正的禪定，那麼須陀洹（Sotapanna，入流果）人應該沒有貪慾和嗔恨。如果不是這樣，就違背了道理。』回答說：『所對治的禪定還在。』由於證得果位，可以驗證他已經得到了禪定。譬如五根（五根）。再進一步說，專心向往禪定。譬如蜜蜂雖然被繫在污穢之處，但心卻嚮往蓮花，所以知道它總是停留在蓮花處。聖人也是這樣，雖然身處慾望塵世，但心卻喜愛寂靜，所以知道他總是處於禪定之中。再進一步說，就像須陀洹人，雖然無明（無明）還在，但光明（明）並沒有失去。再進一步說，就像佛婆伽婆（Buddha Bhagavan，佛世尊），雖然有覺觀（覺觀），但不會出離散亂之心，總是處於禪定之中。須陀洹人的禪定也是這樣，所以不違背道理。問：『聖道八支（八正道）的次第是怎樣的？』回答說：『由於能夠依據道理觀察四聖諦（四聖諦），所以首先確立正見（正見），對於所觀察的法，執持不捨。其次確立正思惟（正思惟），從這之後確立正語（正語）、正業（正業）、正命（正命）。對於所觀察的法，爲了遠離和獲得，其次確立正精進（正精進），對於所遠離和獲得的，永遠不忘記和失去。其次確立正念（正念），由於正念不失，對於所見之境，心不散動。其次確立正定（正定）。』進一步說，如果八法（八正道）同時生起，就沒有次第可言。但按次第來說，並非沒有道理。如果有人想要證得涅槃（Nirvana，涅槃），應該首先尋求正見。就像人想要行走，必須要有眼睛。就像所見之理，執持審視和選擇。其次確立正思惟，就像所選擇的，說出其次確立正語。為什麼呢？如果有語言，是依據覺觀的緣故。就像所說的那樣去做，其次確立正業。這二者清凈，其次確立

【English Translation】 English version When scattered, gather them into one; take the four Dhyanas (four levels of meditative absorption) as conditions; settling the mind and making it upright is called righteousness. It is like an arrow maker adjusting the arrow shaft. The world calls it the Samadhi (concentration) arrow. This refers to adjusting and straightening the arrow. Adjusting and straightening the mind in this way, so that it continues uninterrupted, is called Samadhi. As the verse says: 'The mind jumps, scatters, and moves, difficult to guard and difficult to restrain. The wise person makes it straight, like an arrow maker adjusting the arrow shaft.' Furthermore, being able to settle the mind in equality is like a charioteer taking a flat road and avoiding dangerous, winding paths. Observing practitioners are also like this, able to place the mind in a state of equality, namely, the gates, objects, characteristics, and actions. Being able to prevent inequality and evil is called Samadhi. Furthermore, the illness of the five coverings (five hindrances) is eliminated, like a person without illness, it is called Samadhi. You ask: 'If Right Concentration (Right Samadhi) is true concentration, then a Stream-enterer (Sotapanna) should be without desire and anger. If not, then it goes against reason.' The answer is: 'The concentration that counters these afflictions is still present.' Because of attaining the fruit, it can be verified that they have attained concentration. It is like the five roots (five faculties). Furthermore, focusing the mind towards concentration is like a bee that, although tied to a dirty place, its heart yearns for the lotus flower, so it is known that it is always in the lotus flower. The sage is also like this, although dwelling in the dust of desires, the heart delights in tranquility, so it is known that they are always in concentration. Furthermore, like a Stream-enterer, although ignorance (Avidya) is still present, the light (Vidya) is not lost. Furthermore, like the Buddha Bhagavan (World Honored One), although there is initial and sustained thought (Vitarka-Vicara), the mind does not wander, and is always in concentration. The concentration of a Stream-enterer is also like this, so it does not contradict reason. Question: 'What is the order of the eight factors of the Noble Path (Eightfold Path)?' Answer: 'Because one can rely on reason to contemplate the Four Noble Truths (Four Noble Truths), first establish Right View (Right Understanding), holding onto and not abandoning the observed Dharma. Next, establish Right Thought (Right Intention), from this, establish Right Speech (Right Speech), Right Action (Right Action), and Right Livelihood (Right Livelihood). For the observed Dharma, in order to abandon and attain, next establish Right Effort (Right Effort), never forgetting or losing what is abandoned and attained. Next, establish Right Mindfulness (Right Mindfulness), because mindfulness is not lost, the mind does not wander from the seen object. Next, establish Right Concentration (Right Concentration).' Furthermore, if the eight factors (Eightfold Path) arise simultaneously, there is no order to speak of. But speaking in order is not without reason. If someone wants to attain Nirvana (liberation), they should first seek Right View. Just as a person who wants to walk must have eyes. Like the seen principle, hold onto, examine, and choose. Next, establish Right Thought, like what is chosen, speak, next establish Right Speech. Why? If there is speech, it is because of initial and sustained thought. Just as what is said is done, next establish Right Action. These two are pure, next establish

正命。是人住戒。若起勤策次立精進。有精進故則念不失。次立正念。由有念故心一不散。次立正定。

複次阿毗達磨藏說。此行以智慧為根本。何以故。四諦境深非智不了故。先立正見心觸此境。次立正覺。由此二分。於四諦中對自令知。次立正言由前二分如言發行。次立正業。由前兩分。口說身行受用四諦。次立正命。身心勤策為進諦理。次立精進。由此精進。於四諦境心用澄凈。次立正念。由此正念。於四諦境心及諸法永不散動。次立正定。複次由正見故。是觀行人不墮增上慢中。能如實分別自所得故。由正覺發起正言。是自所得能傳至他。由此正言能立能破能決。令他信有智慧。由有正業寧舍壽命不犯非法。故令他信有聖所愛戒。依法如量求用四緣故。由正命令他信有聖種知足。複次由正見正覺。及因正言能師子吼。由正業正命能顯所說義。由正精進未得令得。未滅令滅。由有正念沈起平時不忘三相。故定無障。由有正定滅除定障。能引六通諸德故后俱解脫。

複次阿毗達磨藏說。由正見故說信根信力及欲。何以故。由有智慧信欲成故。由精進故。能攝正勤及精進根力覺分。由正定故攝心如意足。及定根定力喜猗舍定覺分等。以是義故。當知三十七品。是八道內攝。複次正見及正念。是毗婆舍那

【現代漢語翻譯】現代漢語譯本：正命（Samyag-ajiva，如法生活）。這個人安住于戒律，如果發起勤奮的策勵，依次建立精進（Virya，努力）。因為有精進的緣故，念頭就不會喪失，依次建立正念（Smrti，正確的憶念）。由於有正念的緣故，心就能專注而不散亂，依次建立正定（Samadhi，正確的禪定）。

其次，《阿毗達磨藏》（Abhidhamma Pitaka，佛教經藏的一部分）說，這種修行以智慧為根本。為什麼呢？因為四諦（Cattari-ariya-saccani，苦、集、滅、道）的境界深奧，沒有智慧就不能明瞭。所以首先建立正見（Samyag-drsti，正確的見解），心才能接觸到這個境界。其次建立正覺（Samyak-samkalpa，正確的思維），通過這兩個部分，在四諦中對自己有所瞭解。其次建立正言（Samyag-vac，正確的言語），由於前面的兩個部分，如實地發出言語。其次建立正業（Samyak-karmanta，正確的行為），由於前面的兩個部分，口說身行，受用四諦。其次建立正命，身心勤奮策勵，爲了進入諦理。其次建立精進，由於這種精進，對於四諦的境界，心變得澄凈。其次建立正念，由於這種正念，對於四諦的境界，心以及諸法永遠不散動。其次建立正定。

其次，由於有正見的緣故，這個觀行的人不會墮入增上慢（Adhimana，未證言證的傲慢）中，能夠如實地分別自己所得到的。由於正覺發起正言，自己所得到的能夠傳達給他人。由於這種正言，能夠立論、能夠破斥、能夠決斷，使他人相信有智慧。由於有正業，寧可捨棄生命也不觸犯非法，所以使他人相信有聖者所喜愛的戒律。依法如量地求用四緣（四種資助修行的條件），所以由於正命，使他人相信有聖種知足。其次，由於正見和正覺，以及因為正言，能夠發出獅子吼（Simhanada，無畏的宣說）。由於正業和正命，能夠顯明所說的意義。由於正精進，未得到的令其得到，未滅除的令其滅除。由於有正念，在沉沒和升起時，平時不忘記三相（Anicca, Dukkha, Anatta，無常、苦、無我），所以禪定沒有障礙。由於有正定，滅除禪定的障礙，能夠引出六神通（Sadabhijna，六種超自然能力）等諸種功德，所以最終得到解脫（Mukti，從輪迴中解脫）。

其次，《阿毗達磨藏》說，由於正見的緣故，說信根（Sraddha-indriya，信的根本）、信力（Sraddha-bala，信的力量）以及欲（Chanda，願望）。為什麼呢？因為由於有智慧，信心和願望才能成就。由於精進的緣故，能夠攝取正勤（Samyak-pranidhana，正確的努力）以及精進根、精進力、覺分（Sambojjhanga，七覺支）。由於正定的緣故，攝取心如意足（Citta-rddhipada，心如意神通的足跡），以及定根、定力、喜、猗、舍、定覺分等。因為這個緣故，應當知道三十七道品（Bodhipakkhiya-dhamma，三十七種幫助達到覺悟的修行方法），是八正道（Astangika-marga，八聖道）所包含的。其次，正見和正念，是毗婆舍那（Vipassana，內觀）。

【English Translation】 English version: Right Livelihood (Samyag-ajiva). This person dwells in morality. If he initiates diligent effort, he sequentially establishes effort (Virya). Because of effort, mindfulness is not lost, and he sequentially establishes right mindfulness (Smrti). Because of mindfulness, the mind is unified and not scattered, and he sequentially establishes right concentration (Samadhi).

Furthermore, the Abhidhamma Pitaka (the collection of Buddhist scriptures on philosophy and doctrine) says that this practice has wisdom as its root. Why? Because the realm of the Four Noble Truths (Cattari-ariya-saccani) is profound and cannot be understood without wisdom. Therefore, one first establishes right view (Samyag-drsti), and the mind touches this realm. Next, one establishes right thought (Samyak-samkalpa). Through these two aspects, one gains self-knowledge within the Four Noble Truths. Next, one establishes right speech (Samyag-vac), and due to the previous two aspects, speech is issued truthfully. Next, one establishes right action (Samyak-karmanta). Due to the previous two aspects, one speaks, acts, and experiences the Four Noble Truths. Next, one establishes right livelihood, with diligent effort of body and mind to enter the truth of the Truths. Next, one establishes effort. Due to this effort, the mind becomes clear and pure in the realm of the Four Noble Truths. Next, one establishes right mindfulness. Due to this right mindfulness, the mind and all dharmas are never scattered in the realm of the Four Noble Truths. Next, one establishes right concentration.

Furthermore, because of right view, this practitioner of contemplation does not fall into arrogance (Adhimana), and is able to truly distinguish what he has attained. Because right thought initiates right speech, what one has attained can be transmitted to others. Because of this right speech, one can establish, refute, and decide, causing others to believe that one has wisdom. Because of right action, one would rather give up one's life than violate the unlawful, causing others to believe that one has morality loved by the noble ones. Because one seeks and uses the four conditions (the four requisites for monastic life) according to the Dharma and in due measure, right livelihood causes others to believe that one has contentment, a characteristic of the noble lineage. Furthermore, because of right view and right thought, and because of right speech, one can roar like a lion (Simhanada). Because of right action and right livelihood, one can manifest the meaning of what is said. Because of right effort, one causes what has not been attained to be attained, and what has not been extinguished to be extinguished. Because of right mindfulness, one does not forget the three characteristics (Anicca, Dukkha, Anatta) during sinking and rising, and at ordinary times, so concentration has no obstacles. Because of right concentration, one eliminates the obstacles to concentration and can induce the six supernormal powers (Sadabhijna) and other virtues, so one ultimately attains liberation (Mukti).

Furthermore, the Abhidhamma Pitaka says that because of right view, one speaks of the root of faith (Sraddha-indriya), the power of faith (Sraddha-bala), and desire (Chanda). Why? Because faith and desire can be accomplished through wisdom. Because of effort, one can gather right diligence (Samyak-pranidhana) and the root of effort, the power of effort, and the factors of enlightenment (Sambojjhanga). Because of right concentration, one gathers the psychic power of intention (Citta-rddhipada), as well as the root of concentration, the power of concentration, joy, tranquility, equanimity, the factor of concentration, and so on. For this reason, it should be known that the thirty-seven factors of enlightenment (Bodhipakkhiya-dhamma) are contained within the Eightfold Path (Astangika-marga). Furthermore, right view and right mindfulness are Vipassana.

分。由此滅無明故。慧解脫為果。所餘道分屬奢摩他分。由此離欲故。心解脫為果。是故略說道有二分。一毗婆舍那。二奢摩他。複次藏論說。正言業命三為戒聚。由有此戒拔除瞋惡根本。正覺精進正定三為定聚。由此拔除貪慾惡根。正見正念二為慧聚。由此拔除無明惡根。以此義故。道有三分。

複次道有四。一方便道者。由此無礙道生。無礙道前皆名方便。二無礙道者。正能除障礙對治故。惑不礙故。名為無礙。三解脫道者。解脫無礙道所礙之惑。初起名為解脫。四勝道者。從解脫道后所餘諸道。皆名勝道。問此四云何名為道。答由此進至涅槃故名為道。若爾解脫及勝云何名道。答道種類故。轉勝故。令前至后故。能至無餘涅槃故。說名為道。複次道有四種。一苦道遲智。二苦道速智。三樂道遲智。四樂道速智樂道者。謂依止四定具分故。定慧平等故。無功用行故。以是義故。名為樂道。離此皆名苦道。謂依止未來定中間定三空定等。不具分故。定慧不等故。有功用行故。未來定者有慧少定。三空有定少慧。中間定者分不具故。定慧皆少。以是義故名為苦道。此之二道。若信根人得名為遲行。若智根人得名為速行。是八分聖道。約定約根故有四行。複次聖道或說三十七助覺。何法為覺。以盡智無生智名之為

【現代漢語翻譯】現代漢語譯本：因此，滅除無明，以慧解脫為果。其餘的道分屬於奢摩他（止，止息）部分，因此遠離慾望，以心解脫為果。所以簡略地說，道有兩部分：一是毗婆舍那（觀，內觀），二是奢摩他（止）。再次，藏論說，正語、正業、正命三者為戒聚，因為有了這些戒律，就能拔除嗔恨惡念的根本。正覺、正精進、正定三者為定聚，由此拔除貪慾惡念的根本。正見、正念二者為慧聚，由此拔除無明惡念的根本。因為這個意義，道有三個部分。再次，道有四種：一是方便道，由此無礙道產生，在無礙道之前都稱為方便。二是無礙道，因為能夠真正地去除障礙和對治，迷惑不能阻礙它，所以稱為無礙。三是解脫道，解脫被無礙道所阻礙的迷惑，最初生起時稱為解脫。四是勝道，從解脫道之後其餘的各種道，都稱為勝道。問：這四種道為什麼稱為道？答：因為由此可以前進到涅槃，所以稱為道。如果這樣，解脫和勝道為什麼稱為道？答：因為是道的種類，因為轉為殊勝，因為使前者到達後者，因為能夠到達無餘涅槃，所以說稱為道。再次，道有四種：一是苦道遲智，二是苦道速智，三是樂道遲智，四是樂道速智。樂道是指依止四禪定具足的部分，禪定和智慧平等，沒有刻意造作的行為。因為這個意義，稱為樂道。離開這些都稱為苦道，是指依止未來定、中間定、三空定等，不具足四禪定的部分，禪定和智慧不平等，有刻意造作的行為。未來定是有慧少定，三空定是有定少慧，中間定是部分不具足，禪定和智慧都少。因為這個意義，稱為苦道。這兩種道，如果是信根的人得到，就稱為遲行；如果是智根的人得到，就稱為速行。這八正道，約定和根器，所以有四種行道。再次，聖道或者說三十七助道品，什麼法是覺悟？以盡智（知盡之智）和無生智（知無生之智）稱為覺悟。

【English Translation】 English version: Therefore, with the extinction of ignorance (Avidya), 'Wisdom Liberation' is the result. The remaining aspects of the path belong to the 'Samatha' (tranquility, calming) aspect, and therefore, with the detachment from desires, 'Mind Liberation' is the result. Thus, briefly speaking, the path has two parts: one is 'Vipassanā' (insight, introspection), and the other is 'Samatha' (tranquility). Furthermore, the 'Treatise on the Treasury' says that 'Right Speech', 'Right Action', and 'Right Livelihood' constitute the 'Precept Aggregate', because with these precepts, the root of anger and evil thoughts can be eradicated. 'Right Awareness', 'Right Effort', and 'Right Concentration' constitute the 'Concentration Aggregate', thereby eradicating the root of greed and evil thoughts. 'Right View' and 'Right Mindfulness' constitute the 'Wisdom Aggregate', thereby eradicating the root of ignorance and evil thoughts. Because of this meaning, the path has three parts. Furthermore, there are four types of paths: first, the 'Expedient Path', from which the 'Unobstructed Path' arises; all that precedes the 'Unobstructed Path' is called 'Expedient'. Second, the 'Unobstructed Path', because it can truly remove obstacles and counteract them, and delusion cannot hinder it, it is called 'Unobstructed'. Third, the 'Liberation Path', which liberates from the delusions obstructed by the 'Unobstructed Path', and is initially called 'Liberation'. Fourth, the 'Superior Path', all the remaining paths after the 'Liberation Path' are called 'Superior'. Question: Why are these four called paths? Answer: Because one can advance to 'Nirvana' through them, they are called paths. If so, why are 'Liberation' and 'Superior' called paths? Answer: Because they are types of paths, because they transform into the superior, because they enable the former to reach the latter, and because they can reach 'Nirvana without Remainder', they are said to be paths. Furthermore, there are four types of paths: first, the 'Painful Path with Slow Wisdom'; second, the 'Painful Path with Quick Wisdom'; third, the 'Pleasurable Path with Slow Wisdom'; and fourth, the 'Pleasurable Path with Quick Wisdom'. The 'Pleasurable Path' refers to relying on the complete parts of the four 'Dhyanas' (meditative absorptions), with equality of 'Samadhi' (concentration) and 'Prajna' (wisdom), and without contrived actions. Because of this meaning, it is called the 'Pleasurable Path'. Apart from these, all are called 'Painful Paths', referring to relying on future 'Samadhi', intermediate 'Samadhi', three empty 'Samadhis', etc., without complete parts of the four 'Dhyanas', with inequality of 'Samadhi' and 'Prajna', and with contrived actions. Future 'Samadhi' has wisdom but little 'Samadhi', the three empty 'Samadhis' have 'Samadhi' but little wisdom, and intermediate 'Samadhi' has incomplete parts, with both 'Samadhi' and wisdom being little. Because of this meaning, it is called the 'Painful Path'. These two paths, if attained by a person with roots of faith, are called 'Slow Practice'; if attained by a person with roots of wisdom, are called 'Quick Practice'. These 'Eightfold Noble Paths', based on agreement and roots, have four types of practice. Furthermore, the 'Noble Path' is sometimes said to be the 'Thirty-Seven Aids to Enlightenment', what Dharma is enlightenment? 'Exhaustion Knowledge' (knowledge of the exhaustion of defilements) and 'Non-arising Knowledge' (knowledge of the non-arising of defilements) are called enlightenment.

覺。由三種人成三品覺。謂聲聞菩提。辟支菩提。無上菩提。能滅無明令無餘故。是自事已作不復更作。如實覺故。是名為覺。助者。三十七法隨從盡智無生智故名為助。由名故說三十七。不由於體。今論所辯體唯有十。謂信精進念定慧喜輕安舍戒覺。阿毗達磨師說。體有十一。即開戒為二。所謂身口。復有阿毗達磨師說。體有十三。謂足欲及心故。經一切所得法。皆是助覺。但此十既勝故偏舉之。言三十七者。謂四念處。四正勤。四如意足。五根。五力。八聖道。七覺分。問此七科助覺安立何處。答凡有四位。一初發行位。二通達位。三見位。四修位。問次第云何。答是觀行人已住于戒。已能了別生死過失涅槃功德。離四諦觀無別方便。能了知此過失功德。為攝多境散心令住一處。為生對治伏四顛倒。令心如理入四諦觀。是故在先觀四念處。由四念觀已別諸法可取可舍。為取善舍惡故。次修行正勤。因四念觀正勤得成。由正勤觀惑障已凈。助法已立心隨意住故。次立四如意足。由此定力。于不疑境心有增上。由此信故。于不懈怠心有增上。由此精進所得善心。有助無障。于不忘境心有增上。由此念故攝在一境。于無散中心有增上。由此定故。如實觀境心有增上。由當體增上故。于不退位。心有增上。由不退故。于通

【現代漢語翻譯】現代漢語譯本『覺』（Bodhi，覺悟）。由三種人成就三種覺悟的品類，即聲聞菩提（Śrāvakabodhi，聲聞的覺悟）、辟支菩提（Pratyekabodhi，緣覺的覺悟）、無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。因為能夠滅除無明，使其沒有剩餘，這是自己該做的事情已經完成，不再需要再做，如實覺悟的緣故，這被稱為『覺』。『助』（Sahāya，輔助）。三十七道品（Saptatriṃśad-bodhipākṣika-dharmāḥ，三十七種幫助覺悟的法）隨順於盡智（Kṣayajñāna，斷盡煩惱的智慧）和無生智（Anutpādajñāna，證悟不再輪迴的智慧）的緣故，被稱為『助』。因為有名相的緣故，才說有三十七種，並非因為有三十七種實體。現在所討論的實體只有十種，即信（Śraddhā，信心）、精進（Vīrya，努力）、念（Smṛti，正念）、定（Samādhi，禪定）、慧（Prajñā，智慧）、喜（Prīti，喜悅）、輕安（Praśrabdhi，身心輕快安適）、舍（Upekṣā，捨棄）、戒（Śīla，戒律）、覺（Bodhi，覺悟）。阿毗達磨師（Abhidharmikas，論師）說，實體有十一種，即將戒分為二，即身戒和口戒。又有阿毗達磨師說，實體有十三種，即足、欲和心。經中說一切所得的法，都是助覺的，但因為這十種法殊勝，所以特別舉出。所說的三十七種，即四念處（Catvāri smṛtyupasthānāni，四種正念的處所）、四正勤（Catvāri prahāṇāni，四種正確的努力）、四如意足（Catvāra ṛddhipādāḥ，四種如意自在的根本）、五根（Pañcendriyāṇi，五種產生力量的根源）、五力（Pañca balāni，五種強大的力量）、八聖道（Āryāṣṭāṅgamārgaḥ，八種神聖的道路）、七覺分（Sapta bodhyaṅgāni，七種覺悟的組成部分）。問：這七科助覺安立在什麼位置？答：凡有四種位次，一、初發行位（最初發起修行的階段），二、通達位（通達真理的階段），三、見位（證見真理的階段），四、修位（修習真理的階段）。問：次第如何？答：這是觀行人在安住于戒律，已經能夠了別生死過失和涅槃功德之後，除了四諦觀（Catvāri āryasatyāni，四種神聖的真理）之外沒有其他方便，能夠了知這些過失和功德。爲了攝取多境的散亂心，使其安住在一處，爲了生起對治，降伏四顛倒（Catvāro viparyāsāḥ，四種顛倒的認知），使心如理地進入四諦觀，所以首先觀察四念處。由於四念觀已經分別諸法，可以取捨，爲了取善舍惡的緣故，其次修行四正勤。因為四念觀，正勤得以成就。由於正勤觀，惑障已經清凈，助法已經建立，心隨意安住，所以其次建立四如意足。由此定力，對於不疑的境界，心有增上。由此信的緣故，對於不懈怠，心有增上。由此精進所得的善心，有助益而沒有障礙。對於不忘失的境界，心有增上。由此唸的緣故，攝取在一境。對於無散亂，心有增上。由此定的緣故，如實觀察境界，心有增上。由於當體增上的緣故，于不退轉的地位，心有增上。由於不退轉的緣故，于通達

【English Translation】 English version 'Bodhi' (覺, Awakening). Three types of awakening are achieved by three types of individuals: Śrāvakabodhi (聲聞菩提, the awakening of a Hearer), Pratyekabodhi (辟支菩提, the awakening of a Solitary Buddha), and Anuttarā-samyak-saṃbodhi (無上菩提, unsurpassed perfect enlightenment). Because it can extinguish ignorance, leaving nothing remaining, and because one's own task is completed and no further action is needed, due to truly awakening, it is called 'Awakening'. 'Sahāya' (助, Assistance). The thirty-seven Bodhipākṣika-dharmāḥ (三十七道品, thirty-seven factors conducive to enlightenment) are called 'Assistance' because they accord with Kṣayajñāna (盡智, the wisdom of exhaustion) and Anutpādajñāna (無生智, the wisdom of non-arising). They are called thirty-seven because of their names, not because there are thirty-seven entities. The entities under discussion now are only ten: Śraddhā (信, faith), Vīrya (精進, effort), Smṛti (念, mindfulness), Samādhi (定, concentration), Prajñā (慧, wisdom), Prīti (喜, joy), Praśrabdhi (輕安, tranquility), Upekṣā (舍, equanimity), Śīla (戒, morality), and Bodhi (覺, awakening). The Abhidharmikas (阿毗達磨師, Abhidharma masters) say that there are eleven entities, dividing morality into two: bodily morality and verbal morality. Other Abhidharma masters say that there are thirteen entities: feet, desire, and mind. The scriptures say that all attained dharmas are aids to awakening, but these ten are specifically mentioned because they are superior. The thirty-seven refer to the four Smṛtyupasthānāni (四念處, establishments of mindfulness), the four Prahāṇāni (四正勤, right exertions), the four Ṛddhipādāḥ (四如意足, bases of magical power), the five Indriyāṇi (五根, faculties), the five Balāni (五力, powers), the Āryāṣṭāṅgamārgaḥ (八聖道, noble eightfold path), and the seven Bodhyaṅgāni (七覺分, factors of enlightenment). Question: Where are these seven categories of aids to awakening established? Answer: There are four stages: 1. the initial practice stage, 2. the penetration stage, 3. the seeing stage, and 4. the cultivation stage. Question: What is the order? Answer: This is when the practitioner dwells in morality, is able to distinguish between the faults of saṃsāra and the merits of nirvāṇa, and has no other means than the contemplation of the Catvāri āryasatyāni (四諦觀, Four Noble Truths) to understand these faults and merits. In order to gather the scattered mind from multiple objects and settle it in one place, and in order to generate antidotes to subdue the Catvāro viparyāsāḥ (四顛倒, four inversions), enabling the mind to enter the contemplation of the Four Noble Truths in accordance with reason, one first contemplates the four establishments of mindfulness. Because the four contemplations of mindfulness have already distinguished the dharmas that can be taken and discarded, and in order to take the good and discard the bad, one then practices the four right exertions. Because of the four contemplations of mindfulness, right exertion is accomplished. Because of the contemplation of right exertion, the obscurations have been purified, the aiding dharmas have been established, and the mind dwells at will, one then establishes the four bases of magical power. By the power of this concentration, the mind has increase in the realm of non-doubt. Because of this faith, the mind has increase in non-laziness. The virtuous mind obtained through this effort is helpful and without obstruction. The mind has increase in the realm of non-forgetfulness. Because of this mindfulness, it is gathered in one object. The mind has increase in non-distraction. Because of this concentration, the mind has increase in truly observing the realm. Because of the increase in the entity itself, the mind has increase in the position of non-regression. Because of non-regression, in penetration

達分心有增上故。次立五根。是五根增長至最上上品故。下惑不能破故。余世間法不能勝故。無流心次第緣故。不退聖位故。以是義故。次立五力。已見彼此得失。已得真路。已得決心。已得眼。已得足。由五力故得出世行。故次立八聖道。由八聖道破見諦惑已。得近盡智無生智故。轉此道名七覺分。是故次第立三十七。四念處觀是初發行位。即解脫分。四正勤名忍位。四如意足是名位。五根名相位。五力名第一法位。此四通名決了位。八聖道名見位。七覺分名修位。盡智無生智名究竟位。是果非因故。不立為道。複次此道或說名梵輪。梵輪者。佛世尊及弟子所轉故。此聖道有六種義。譬之如輪。一速疾行。謂或一心。或十二心。或十五心。遍行三界四諦故名速疾。二舍此到彼。謂舍世間到出世間等。三上下行故。謂或在法忍。或在類忍等。四從此至彼。謂從師師相續解。至弟子相續解。五轂輻輞相似故。戒有三分為轂。正見正覺正精進正念為輻。正定為輞。六聖王輪。未伏能伏。已伏能守護。由無礙道能伏。解脫道能守。以是義故。名為梵輪。複次此八聖正見有五分。戒有六種。謂三業教無教。精進有九分。正念有八分。正定亦八分。此聖道若廣說則有三十七分。若中說則有八分。若略說或三分。或二分。偈言。

【現代漢語翻譯】現代漢語譯本達分心因為有增上的緣故，所以接著建立五根（信根、精進根、念根、定根、慧根）。這五根增長到最上上品，下方的煩惱不能被破除，其餘世間法不能勝過它，沒有無漏心的次第因緣，不會退轉聖位。因為這個緣故，接著建立五力（信力、精進力、念力、定力、慧力）。已經見到彼此的得失，已經得到真正的道路，已經得到決心，已經得到眼，已經得到足。由於五力的緣故，得出世間的修行，所以接著建立八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。由於八聖道破除見諦的迷惑后，得到近盡智和無生智，轉變這個道，名稱為七覺分（念覺分、擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、舍覺分）。因此次第建立三十七道品。四念處觀（身念處、受念處、心念處、法念處）是最初發行的位置，就是解脫分。四正勤（已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長）名為忍位。四如意足（欲如意足、勤如意足、心如意足、觀如意足）是名位。五根是相位。五力是第一法位。這四個合起來稱為決了位。八聖道名為見位。七覺分名為修位。盡智和無生智名為究竟位。因為是果而不是因，所以不建立為道。另外，這個道或者說名為梵輪（Dharmacakra）。梵輪，是佛世尊以及弟子所轉的緣故。這個聖道有六種意義，譬如車輪。一是快速執行，指或者一心，或者十二心，或者十五心，普遍執行三界四諦，所以名為快速。二是捨棄此地到達彼地，指捨棄世間到達出世間等。三是上下執行，指或者在法忍，或者在類忍等。四是從此到彼，指從師師相續的理解，到弟子相續的理解。五是轂、輻、輞相似，戒有三分作為轂，正見、正覺、正精進、正念作為輻，正定作為輞。六是聖王輪，未降伏的能夠降伏，已降伏的能夠守護，由無礙道能夠降伏，解脫道能夠守護。因為這個緣故，名為梵輪。另外，這八聖道中的正見有五分，戒有六種，指三業教和無教。精進有九分，正念有八分，正定也有八分。這個聖道如果廣說則有三十七分，如果中等程度地說則有八分，如果簡略地說或者三分，或者二分。偈頌說。

【English Translation】 English version Because the 'Da fen xin' (mind of attainment) has increasing causes, the five roots (pañcendriyāni) are established next. These five roots (faith, vigor, mindfulness, concentration, and wisdom) increase to the highest level, so the lower afflictions cannot be broken, and other worldly dharmas cannot overcome them. There is no sequential cause of undefiled mind, and there is no regression from the position of a sage. For this reason, the five powers (pañcabalāni) are established next. Having seen the gains and losses of each other, having obtained the true path, having obtained determination, having obtained the eye, and having obtained the foot. Because of the five powers, the supramundane practice is attained, so the Eightfold Noble Path (āryāṣṭāṅgamārga) is established next. After breaking the delusions of the view of truth by the Eightfold Noble Path, near-exhaustion wisdom (kṣayajñāna) and non-arising wisdom (anutpādajñāna) are obtained, and this path is transformed and named the Seven Factors of Enlightenment (saptabodhyanga). Therefore, the thirty-seven factors of enlightenment are established in order. The Four Foundations of Mindfulness (smṛtyupasthāna) are the initial practice position, which is the part of liberation. The Four Right Exertions (samyakprahāṇa) are called the patience position. The Four Bases of Supernatural Power (ṛddhipāda) are the name position. The Five Roots are the phase position. The Five Powers are the position of the first dharma. These four are collectively called the decisive position. The Eightfold Noble Path is called the view position. The Seven Factors of Enlightenment are called the cultivation position. Exhaustion wisdom and non-arising wisdom are called the ultimate position. Because it is the result and not the cause, it is not established as the path. Furthermore, this path is also called the 'Brahma Wheel' (Dharmacakra). The Brahma Wheel is turned by the 'Buddha-World Honored One' (Buddha-Bhagavat) and his disciples. This Noble Path has six meanings, like a wheel. First, it travels quickly, referring to either one thought, twelve thoughts, or fifteen thoughts, universally traveling through the three realms and four noble truths, so it is called quick. Second, it abandons this place and reaches that place, referring to abandoning the world and reaching the supramundane, etc. Third, it travels up and down, referring to being in either the forbearance of dharma or the forbearance of categories, etc. Fourth, it goes from here to there, referring to the understanding passed down from teacher to teacher, to the understanding passed down to disciples. Fifth, the hub, spokes, and rim are similar. The precepts have three divisions as the hub, right view, right awareness, right effort, and right mindfulness as the spokes, and right concentration as the rim. Sixth, it is like the wheel of a holy king, able to subdue what has not been subdued and able to protect what has been subdued. The unobstructed path is able to subdue, and the path of liberation is able to protect. For this reason, it is called the Brahma Wheel. Furthermore, the right view in these Eightfold Noble Paths has five parts, and the precepts have six kinds, referring to the teachings and non-teachings of the three karmas. Effort has nine parts, mindfulness has eight parts, and concentration also has eight parts. If this Noble Path is explained extensively, it has thirty-seven parts. If it is explained moderately, it has eight parts. If it is explained briefly, it has either three parts or two parts. The verse says:

若人求涅槃　　滅止及妙離　應常行精進　　聽思修四諦

四諦論卷第四

【現代漢語翻譯】現代漢語譯本：如果有人尋求涅槃（Nirvana，解脫），滅止（止息煩惱）以及妙離（遠離痛苦），應當經常精進行持，聽聞、思考、修習四聖諦（Four Noble Truths）。

出自《四諦論》卷第四

【English Translation】 English version: If a person seeks Nirvana (liberation), cessation (the stopping of afflictions), and wonderful detachment (freedom from suffering), They should constantly practice diligently, listening to, contemplating, and cultivating the Four Noble Truths.

From the Treatise on the Four Noble Truths, Volume 4