T32n1648_解脫道論

大正藏第 32 冊 No. 1648 解脫道論

No. 1648

解脫道論卷第一

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

因緣品第一

禮世尊應供正遍知。

戒定智慧　　無上解脫　　隨覺此法　有稱瞿曇

若人脫眾難已得離諸著。成就於勝分心。畏生老死。樂善樂解脫。令到涅槃樂。未到有彼岸亦令得具足。廣問修多羅毗曇毗尼事。此解脫道我今當說。諦聽。問云何為戒。答戒者威儀義。定者不亂義。慧者知覺義。解脫者離縛義。無上者無漏義。隨覺者知得義。此法者四聖法義。瞿曇者姓義。有稱者世尊義。以戒定慧解脫殊勝功德。能到最勝名稱無量。解脫道者何義。解脫者五解脫。伏解脫彼分解脫斷解脫猗解脫離解脫。云何伏解脫。現修行初禪伏諸蓋。此謂伏解脫。彼分解脫者。現修達分定諸見解脫。此謂彼分解脫。斷解脫者。修出世間道能滅余結。此謂斷解脫。猗解脫者。如得果時樂心猗。此謂猗解脫。離解脫者。是無餘涅槃。此謂離解脫。此解脫道為得解脫。是具足道以戒定慧謂解脫道。解脫道者我今當說。問何用說解脫道。答有善人樂得解脫。不聞說解脫故。又不伏解脫故。又不正伏解脫故。如盲人無導獨遊遠國。唯嬰眾

【現代漢語翻譯】現代漢語譯本大正藏第 32 冊 No. 1648 解脫道論 No. 1648 解脫道論卷第一阿羅漢優波底沙（Arahan Upatissa，一位阿羅漢的名字）梁言大光造梁扶南三藏僧伽婆羅（Sanghavara，一位僧侶的名字）譯因緣品第一禮敬世尊應供正遍知。戒定智慧，無上解脫，隨覺此法，有稱瞿曇（Gotama，佛陀的姓氏）。若有人脫離眾難，已經脫離各種執著，成就殊勝的心，畏懼生老病死，喜好善良，喜好解脫，令到達涅槃（Nirvana，佛教術語，指解脫）的快樂，未到達彼岸的也令其具足。廣泛詢問修多羅（Sutra，經）、毗曇（Abhidhamma，論）、毗尼（Vinaya，律）的事情。這解脫道我今天應當說，仔細聽。問：什麼是戒？答：戒是威儀的意思。定是不亂的意思。慧是知覺的意思。解脫是脫離束縛的意思。無上是無漏的意思。隨覺是知得的意思。此法是四聖法的意思。瞿曇是姓的意思。有稱是世尊的意思。以戒定慧解脫殊勝的功德，能到達最殊勝的名稱無量。解脫道是什麼意思？解脫有五種解脫：伏解脫、彼分解脫、斷解脫、猗解脫、離解脫。什麼是伏解脫？現在修行初禪（First Dhyana，禪定的一種）伏藏諸蓋（Five Hindrances，五種障礙）。這叫做伏解脫。彼分解脫是什麼？現在修習達到分定，各種見解得到解脫。這叫做彼分解脫。斷解脫是什麼？修習出世間的道，能夠滅除剩餘的結（Fetters，煩惱的束縛）。這叫做斷解脫。猗解脫是什麼？如同得到果位時，內心安樂。這叫做猗解脫。離解脫是什麼？是無餘涅槃（Nirvana without remainder，完全的涅槃）。這叫做離解脫。這解脫道是爲了得到解脫，是具足的道，以戒定慧稱為解脫道。解脫道我今天應當說。問：為什麼要說解脫道？答：因為有善良的人喜歡得到解脫，沒有聽聞解脫的緣故。又不伏藏解脫的緣故。又不正伏藏解脫的緣故。如同盲人沒有嚮導獨自遊歷遠方國家，只有遭受各種災難。

【English Translation】 English version Taisho Tripitaka Volume 32, No. 1648 Vimuttimagga (The Path of Freedom) No. 1648 Vimuttimagga (The Path of Freedom), Volume 1 Composed by Arahan Upatissa (Arahan Upatissa), translated in Liang Dynasty by Daiguang Translated by Sanghavara (Sanghavara), a monk from Funan during the Liang Dynasty Chapter 1: Causation Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One. Morality, concentration, wisdom, unsurpassed liberation, realizing this Dharma, the renowned Gotama (Gotama, Buddha's family name). If a person escapes from all difficulties, has already become detached from all attachments, achieves a superior mind, fears birth, old age, and death, delights in goodness, delights in liberation, causes arrival at the bliss of Nirvana (Nirvana, a Buddhist term referring to liberation), and also enables those who have not reached the other shore to be complete. Widely inquire about the Sutras (Sutra, discourses), the Abhidhamma (Abhidhamma, philosophical treatises), and the Vinaya (Vinaya, monastic rules). This Path of Freedom I shall now speak of, listen carefully. Question: What is morality? Answer: Morality means discipline. Concentration means non-distraction. Wisdom means awareness. Liberation means freedom from bondage. Unsurpassed means without defilements. Realizing means knowing and attaining. This Dharma means the Four Noble Truths. Gotama is the family name. Renowned means the Blessed One. With the excellent merits of morality, concentration, wisdom, and liberation, one can attain the most excellent and immeasurable name. What is the meaning of the Path of Freedom? Liberation has five kinds of liberation: Subduing liberation, part-by-part liberation, severance liberation, tranquil liberation, and detachment liberation. What is subduing liberation? Now practicing the first Dhyana (First Dhyana, a state of meditation) subdues the Five Hindrances (Five Hindrances, obstacles to meditation). This is called subduing liberation. What is part-by-part liberation? Now practicing and attaining the stages of concentration, various views are liberated. This is called part-by-part liberation. What is severance liberation? Practicing the supramundane path is able to extinguish the remaining fetters (Fetters, bonds of affliction). This is called severance liberation. What is tranquil liberation? It is like when one attains the fruit, the mind is at ease. This is called tranquil liberation. What is detachment liberation? It is Nirvana without remainder (Nirvana without remainder, complete Nirvana). This is called detachment liberation. This Path of Freedom is for attaining liberation, it is the complete path, with morality, concentration, and wisdom called the Path of Freedom. The Path of Freedom I shall now speak of. Question: Why speak of the Path of Freedom? Answer: Because there are good people who desire to attain liberation, but have not heard of liberation. And also because they do not subdue liberation. And also because they do not properly subdue liberation. It is like a blind person without a guide traveling alone to a distant country, only to suffer various calamities.

苦不得解脫。欲得解脫而無所因。何以故。解脫是因。如佛所說。若有眾生塵勞微細。不聞法故終亦退轉。又如佛說。諸比丘有二因二緣能生正見。云何為二。一從他聞。二自正念。是故說解脫。不伏解脫者。為生厭離故說解脫。不正伏解脫者。為除不正道。為得禪解脫道故說解脫。如遠行人得善示導。是伏解脫道。三陰成滿。何等為三。謂戒陰定陰慧陰。云何戒陰。正語正業正命及種類所攝。或戒陰種種戒功德聚。云何定陰。正精進正念正定及種類定陰所攝。或種種定功德聚。云何慧陰。正見正思惟及種類所攝。或種種慧功德聚。此三陰成滿。是伏解脫道。當學三學。謂增上戒學。增上心學。增上慧學。有戒有增上戒學。有定有增上心學。有慧有增上慧學。複次有戒戒學。有戒增上戒學。有定心學。有定學增上心學。有慧慧學。有慧增上慧學。問云何戒學。答謂有相戒是名戒學。謂達分戒是增上戒學。複次凡夫戒。是名戒學。聖戒是增上戒學。問云何心學。答所謂欲定。問云何增上心學。答色定及無色定。此謂增上心學。複次有相定心學。達分定及道定。是謂增上心學。云何慧學。謂世間智是名慧學。四諦相似智及道智。是謂增上慧學。如世尊為鈍根人說增上戒學。為中根人說增上心學。為利根人說增上慧學。問學

【現代漢語翻譯】現代漢語譯本：不得解脫是因為沒有種下能得到解脫的因。想要得到解脫卻不從因上下功夫是不可能的。為什麼呢？因為解脫本身就是一種因。正如佛所說，如果眾生內心的煩惱非常細微，但因為沒有聽聞佛法，最終還是會退轉。又如佛所說，諸位比丘，有兩種因緣能夠產生正見（samyag-dṛṣṭi）：一是聽聞他人說法，二是自己正確的思念。因此說解脫，對於那些不信服解脫的人，是爲了讓他們生起厭離心才說解脫。對於那些不能正確信服解脫的人，是爲了去除不正之道，爲了得到禪定和解脫之道才說解脫。就像遠行的人得到了好的嚮導一樣，這就是信服解脫之道。三陰（trayaḥ skandhāḥ）圓滿成就，是哪三種呢？就是戒陰（śīla-skandha）、定陰（samādhi-skandha）、慧陰（prajñā-skandha）。什麼是戒陰呢？就是正語（samyag-vāc）、正業（samyak-karmānta）、正命（samyag-ājīva）以及與此相關的各種戒律。或者說，戒陰是種種戒律功德的集合。什麼是定陰呢？就是正精進（samyag-vyāyāma）、正念（samyak-smṛti）、正定（samyak-samādhi）以及與此相關的各種禪定。或者說，定陰是種種禪定功德的集合。什麼是慧陰呢？就是正見（samyag-dṛṣṭi）、正思惟（samyak-saṃkalpa）以及與此相關的各種智慧。或者說，慧陰是種種智慧功德的集合。這三種陰圓滿成就，就是信服解脫之道。應當學習三種學問，即增上戒學（adhisīla-śikṣā）、增上心學（adhicitta-śikṣā）、增上慧學（adhiprajñā-śikṣā）。有戒律，也有增上戒學；有禪定，也有增上心學；有智慧，也有增上慧學。進一步說，有戒律，是戒學；有戒律，並且提升，是增上戒學；有禪定，是心學；有禪定，並且提升，是增上心學；有智慧，是慧學；有智慧，並且提升，是增上慧學。問：什麼是戒學？答：有相的戒律，就叫做戒學。通達分明的戒律，就是增上戒學。進一步說，凡夫的戒律，叫做戒學；聖人的戒律，就是增上戒學。問：什麼是心學？答：就是對慾望的禪定。問：什麼是增上心學？答：色界的禪定和無色界的禪定，這就是增上心學。進一步說，有相的禪定是心學，通達分明的禪定以及達到道的禪定，這就是增上心學。什麼是慧學？答：世間的智慧叫做慧學。四諦（catvāri āryasatyāni）相似的智慧以及達到道的智慧，這就是增上慧學。正如世尊為根器遲鈍的人說增上戒學，為根器中等的人說增上心學，為根器敏銳的人說增上慧學。問：學

【English Translation】 English version: Non-liberation arises from not planting the cause for liberation. Wanting liberation without working on the cause is impossible. Why? Because liberation itself is a cause. As the Buddha said, if beings have subtle defilements, but because they do not hear the Dharma, they will ultimately regress. Also, as the Buddha said, O Bhikshus, there are two causes and two conditions that can generate right view (samyag-dṛṣṭi): one is hearing from others, and the other is correct mindfulness oneself. Therefore, liberation is spoken of. For those who do not submit to liberation, liberation is spoken of to generate aversion. For those who do not correctly submit to liberation, liberation is spoken of to remove incorrect paths and to attain the path of dhyana and liberation. Like a traveler who gets a good guide, this is submitting to the path of liberation. The three skandhas (trayaḥ skandhāḥ) are fulfilled, what are the three? They are the skandha of morality (śīla-skandha), the skandha of concentration (samādhi-skandha), and the skandha of wisdom (prajñā-skandha). What is the skandha of morality? It is right speech (samyag-vāc), right action (samyak-karmānta), right livelihood (samyag-ājīva), and various precepts related to them. Or, the skandha of morality is the collection of various merits of precepts. What is the skandha of concentration? It is right effort (samyag-vyāyāma), right mindfulness (samyak-smṛti), right concentration (samyak-samādhi), and various dhyanas related to them. Or, the skandha of concentration is the collection of various merits of dhyana. What is the skandha of wisdom? It is right view (samyag-dṛṣṭi), right thought (samyak-saṃkalpa), and various wisdoms related to them. Or, the skandha of wisdom is the collection of various merits of wisdom. The fulfillment of these three skandhas is submitting to the path of liberation. One should learn the three learnings, namely, higher morality learning (adhisīla-śikṣā), higher mind learning (adhicitta-śikṣā), and higher wisdom learning (adhiprajñā-śikṣā). There is morality, and there is higher morality learning; there is concentration, and there is higher mind learning; there is wisdom, and there is higher wisdom learning. Furthermore, there is morality, which is morality learning; there is morality, and it is elevated, which is higher morality learning; there is concentration, which is mind learning; there is concentration, and it is elevated, which is higher mind learning; there is wisdom, which is wisdom learning; there is wisdom, and it is elevated, which is higher wisdom learning. Question: What is morality learning? Answer: Morality with characteristics is called morality learning. Morality that is clearly understood is higher morality learning. Furthermore, the morality of ordinary people is called morality learning; the morality of sages is higher morality learning. Question: What is mind learning? Answer: It is dhyana on desires. Question: What is higher mind learning? Answer: Dhyana in the realm of form and dhyana in the formless realm, this is higher mind learning. Furthermore, dhyana with characteristics is mind learning, dhyana that is clearly understood and dhyana that reaches the path, this is higher mind learning. What is wisdom learning? Answer: Worldly wisdom is called wisdom learning. Wisdom similar to the Four Noble Truths (catvāri āryasatyāni) and wisdom that reaches the path, this is higher wisdom learning. Just as the World Honored One spoke of higher morality learning for those of dull faculties, higher mind learning for those of medium faculties, and higher wisdom learning for those of sharp faculties. Question: Learning

者何義。答學可學學增上學學無學名學。如是學此三學。謂伏解脫道。以三種學成就清凈。所謂戒清凈心清凈見清凈。於是戒是戒清凈。定是心清凈。慧是見清凈。戒者洗犯戒垢。定洗纏垢。是謂心清凈。慧除無知垢。此謂見清凈。複次戒除惡業垢。定除纏垢。慧除使垢。如是以三清凈是伏解脫道。又以三種善伏道。謂初中后善以戒為初。以定為中。以慧為后。云何戒為初善。有精進人成就不退。以不退故喜。以喜故踴躍。以踴躍故身猗。以身猗故樂。以樂故心定。此謂初善。定為中善者。以定如實知見。此謂中善。慧為后善者。已如實知見厭患。以厭患故離欲。以離欲故解脫。以解脫故成自知。如是成就三善道。已伏解脫道。得三種樂。謂無過樂寂滅樂正覺樂。彼以戒得無過樂。以定得寂滅樂。以慧得正覺樂。如是成就得三種樂。是伏解脫道。遠離二邊得中道具足。以此戒善除諸欲著。于無過樂情生欣樂。以定除身羸。于寂滅樂而增喜樂。以慧分別四諦中道具足。于正覺樂深懷愛樂。如是遠離二邊得中道具足。是伏解脫道。以戒除惡趣。以定除欲界。以慧除一切有。于戒多修于定慧少修。成須陀洹斯陀含。于戒定多修于慧少修。成阿那含。修三種滿。成阿羅漢無上解脫。

分別戒品第二

問云何戒。何

【現代漢語翻譯】現代漢語譯本：什麼是『者』的含義？回答是：『學』指可學習的學，『學增上』指通過學習而增進的學，『學無學』指無需再學習的學，這三種學統稱為『學』。如此學習這三種學，被稱為調伏解脫之道。通過三種學的成就，可以達到清凈，即戒清凈、心清凈和見清凈。其中，戒是戒清凈，定是心清凈，慧是見清凈。持戒能洗去犯戒的污垢，禪定能洗去煩惱的纏縛，這被稱為心清凈。智慧能去除無知的污垢，這被稱為見清凈。進一步說，持戒能去除惡業的污垢，禪定能去除纏縛的污垢，智慧能去除煩惱的根本。像這樣通過三種清凈，就能達到調伏解脫之道。此外，還可以通過三種善來調伏道，即初善、中善和后善。以戒為初善，以定為中善，以慧為后善。什麼是戒作為初善？有精進的人成就了不退轉的境界，因為不退轉而心生歡喜，因為歡喜而感到踴躍，因為踴躍而身體輕安，因為身體輕安而感到快樂，因為快樂而心生禪定，這被稱為初善。禪定作為中善，通過禪定如實地知見事物，這被稱為中善。智慧作為后善，已經如實地知見事物后，產生厭離，因為厭離而脫離慾望，因為脫離慾望而得到解脫，因為解脫而成就自我認知，像這樣成就三種善道，就調伏了解脫之道，獲得三種快樂，即無過失的快樂、寂滅的快樂和正覺的快樂。他們通過持戒獲得無過失的快樂，通過禪定獲得寂滅的快樂，通過智慧獲得正覺的快樂，像這樣成就並獲得三種快樂，這就是調伏解脫之道。遠離兩種極端，具備中道，通過持戒的善行去除對各種慾望的執著，對無過失的快樂產生欣喜。通過禪定去除身體的疲憊，對寂滅的快樂更加喜愛。通過智慧分辨四聖諦，具備中道，對正覺的快樂懷有深深的愛戀。像這樣遠離兩種極端，具備中道，這就是調伏解脫之道。通過持戒去除惡趣，通過禪定去除欲界，通過智慧去除一切存在。對於戒律多加修習，對於禪定和智慧少加修習，可以成就須陀洹（Sotapanna，入流者）和斯陀含（Sakadagami，一來果）。對於戒律和禪定多加修習，對於智慧少加修習，可以成就阿那含（Anagami，不還果）。修習三種圓滿，可以成就阿羅漢（Arahat，無學），獲得無上解脫。《分別戒品》第二問：什麼是戒？什麼是...

【English Translation】 English version: What is the meaning of '者' (zhe)? The answer is: '學' (xue, learning) refers to learning that can be learned, '學增上' (xue zeng shang, increasing learning) refers to learning that is increased through learning, '學無學' (xue wu xue, no more learning) refers to learning that requires no further learning. These three learnings are collectively called '學' (xue, learning). Learning these three learnings in this way is called the path of subduing liberation. Through the accomplishment of the three learnings, purity can be attained, namely purity of precepts (戒清凈, jie qing jing), purity of mind (心清凈, xin qing jing), and purity of view (見清凈, jian qing jing). Among them, precepts are the purity of precepts, concentration is the purity of mind, and wisdom is the purity of view. Upholding precepts washes away the defilement of violating precepts, and concentration washes away the entanglement of afflictions, which is called purity of mind. Wisdom removes the defilement of ignorance, which is called purity of view. Furthermore, upholding precepts removes the defilement of evil karma, concentration removes the defilement of entanglements, and wisdom removes the defilement of fundamental afflictions. In this way, through the three purities, the path of subduing liberation can be attained. In addition, the path can be subdued through the three kinds of goodness, namely initial goodness, intermediate goodness, and final goodness. Precepts are the initial goodness, concentration is the intermediate goodness, and wisdom is the final goodness. What is precepts as initial goodness? A diligent person achieves a state of non-regression. Because of non-regression, joy arises. Because of joy, exhilaration is felt. Because of exhilaration, the body is at ease. Because the body is at ease, happiness is felt. Because of happiness, the mind enters concentration. This is called initial goodness. Concentration as intermediate goodness: through concentration, one truly knows and sees things as they are. This is called intermediate goodness. Wisdom as final goodness: having truly known and seen things as they are, one develops aversion. Because of aversion, one becomes detached from desires. Because of detachment from desires, one attains liberation. Because of liberation, one achieves self-knowledge. In this way, accomplishing the three paths of goodness subdues the path of liberation and obtains three kinds of happiness: the happiness of no fault, the happiness of tranquility, and the happiness of perfect enlightenment. They obtain the happiness of no fault through upholding precepts, the happiness of tranquility through concentration, and the happiness of perfect enlightenment through wisdom. In this way, accomplishing and obtaining the three kinds of happiness is the path of subduing liberation. By staying away from the two extremes, one possesses the Middle Way. Through the goodness of upholding precepts, one removes attachment to various desires and develops joy in the happiness of no fault. Through concentration, one removes physical fatigue and increases joy in the happiness of tranquility. Through wisdom, one distinguishes the Four Noble Truths and possesses the Middle Way, deeply cherishing the happiness of perfect enlightenment. In this way, staying away from the two extremes and possessing the Middle Way is the path of subduing liberation. Through upholding precepts, one removes the evil destinies. Through concentration, one removes the desire realm. Through wisdom, one removes all existence. By cultivating precepts more and cultivating concentration and wisdom less, one can achieve Sotapanna (須陀洹, stream-enterer) and Sakadagami (斯陀含, once-returner). By cultivating precepts and concentration more and cultivating wisdom less, one can achieve Anagami (阿那含, non-returner). By cultivating the three perfections, one can achieve Arahat (阿羅漢, worthy one), attaining unsurpassed liberation. 《Distinguishing Precepts》 Second Chapter Question: What are precepts? What is...

相。何味。何起。何足處。何功德。何戒義戒行。何差別。幾戒。何所起。何戒初中后。幾法障礙戒道。幾戒因。幾種戒。云何令戒清凈。幾因以是戒住。答云何戒者。謂思戒威儀戒不越戒。何者為思戒。我不作惡作者自受。何者威儀戒。離於犯處。云何不越戒。若有戒人身口無過。複次斷義威儀。一切善法是戒。如阿毗曇說。以出離法斷于欲欲。是戒能離惡。思戒護戒威儀戒。以不瞋恚斷滅瞋恚。以光明相斷于睡眠。以不散亂斷于調戲。以見法起斷于疑悔。以智斷無明。以喜斷無可樂。以初禪斷五蓋。以二禪斷覺觀。以三禪斷喜。以四禪斷樂。以空入定斷於色想乃至瞋恚及種種想。以識入定斷虛空。以無所有定斷識入想。以非想非非想定斷無所有。以無常見斷于常想。以苦見斷樂想。以無我見斷我想。以不凈見斷凈想。以過患見斷于愛想。以無染見斷于欲想。以滅見斷集。以消見斷厚。以分見斷聚。以生滅見斷常。以無相見斷相。以無作見斷作。以空見斷入。以增上慧見斷執著。以如實知見斷無明執。以過患見而斷居執。以彼觀見斷不彼觀。以轉散見斷和合執。以須陀洹道斷見一處煩惱。以斯陀含道斷粗煩惱。以阿那含道斷細煩惱。以阿羅漢道斷一切煩惱。此謂不越戒思戒護戒威儀戒。此謂戒。何戒相者。威儀除非

【現代漢語翻譯】現代漢語譯本：相（Lakshana，特徵）。什麼是戒的體相？何味（Rasa，味道，此處指作用）。什麼是戒的作用？何起（Samutthana，生起）。戒從何處生起？何足處（Patitthana，基礎）。戒的基礎是什麼？何功德（Anisamsa，利益）。戒有什麼功德？何戒義戒行（Sila-attha sila-carana，戒的意義和戒的實踐）。什麼是戒的意義和實踐？何差別（Visesa，差別）。戒有什麼差別？幾戒（Kati silani，多少種戒）。有多少種戒？何所起（Kuto patthana，從哪裡開始）。戒從哪裡開始？何戒初中后（Kim silam adi majjham pariyosanam，戒的初、中、后是什麼）。戒的開始、中間和結束是什麼？幾法障礙戒道（Kati dhamma antaraya sila-maggassa，有多少法會障礙戒的道路）。有多少種法會障礙戒的道路？幾戒因（Kati sila hetu，多少戒的因）。有多少戒的因？幾種戒（Kati silani，多少種戒）。有多少種戒？云何令戒清凈（Katham silam visujjhati，如何使戒清凈）。如何使戒清凈？幾因以是戒住（Kati hetu imehi silehi thiyati，有多少因使戒得以安住）。有多少因使戒得以安住？答云何戒者（Katamam silam，什麼是戒）。什麼是戒？謂思戒威儀戒不越戒（Sila vuccati cetanasila samvarasila avitikkamasila，戒被稱為思戒、威儀戒和不越戒）。戒被稱為思戒、威儀戒和不越戒。何者為思戒（Katamam cetanasilam，什麼是思戒）。什麼是思戒？我不作惡作者自受（Aham akusalani karonto attanam eva dukkham uppademi，我若作惡，自己承受苦果）。我若作惡，自己承受苦果。何者威儀戒（Katamam samvarasilam，什麼是威儀戒）。什麼是威儀戒？離於犯處（Arakkha cittassa，遠離可能犯戒之處）。遠離可能犯戒之處。云何不越戒（Katamam avitikkamasilam，什麼是不越戒）。什麼是不越戒？若有戒人身口無過（Yo silava hoti na kayena papam karoti na vacaya papam karoti，如果持戒之人身口沒有過失）。如果持戒之人身口沒有過失。複次斷義威儀（Puna caparam samvaro atthasamvaro dhammasamvaro，此外，斷除意義上的威儀，斷除法上的威儀）。此外，斷除意義上的威儀，斷除法上的威儀。一切善法是戒（Sabba kusaladhamma silam，一切善法都是戒）。一切善法都是戒。如阿毗曇說（Yathaha Abhidhamme，如阿毗達摩所說）。如阿毗達摩所說。以出離法斷于欲欲（Nekkhamma-pariyayena kamacchandam pajahati，以出離法斷除對慾望的慾望）。以出離法斷除對慾望的慾望。是戒能離惡（Silena papam jahati，戒能遠離惡）。戒能遠離惡。思戒護戒威儀戒（Cetanasilam rakkhasilam samvarasilam，思戒、護戒、威儀戒）。思戒、護戒、威儀戒。以不瞋恚斷滅瞋恚（Adosena dosam pajahati，以不嗔恚斷滅嗔恚）。以不嗔恚斷滅嗔恚。以光明相斷于睡眠（Alokena middham pajahati，以光明相斷除睡眠）。以光明相斷除睡眠。以不散亂斷于調戲（Avikkhepena uddhaccam pajahati，以不散亂斷除掉舉）。以不散亂斷除掉舉。以見法起斷于疑悔（Dhammavavatthapena vicikiccham pajahati，以如理作意斷除疑悔）。以如理作意斷除疑悔。以智斷無明（Nanena avijjam pajahati，以智慧斷除無明）。以智慧斷除無明。以喜斷無可樂（Pitiya aratim pajahati，以喜悅斷除不樂）。以喜悅斷除不樂。以初禪斷五蓋（Pathamena jhanena pancanivarane pajahati，以初禪斷除五蓋）。以初禪斷除五蓋。以二禪斷覺觀（Dutiyena jhanena vitakkavicare pajahati，以二禪斷除覺觀）。以二禪斷除覺觀。以三禪斷喜（Tatiyena jhanena piti pajahati，以三禪斷除喜）。以三禪斷除喜。以四禪斷樂（Catutthena jhanena sukham pajahati，以四禪斷除樂）。以四禪斷除樂。以空入定斷於色想乃至瞋恚及種種想（Akasanancayatana-samapattiyā rūpasaññaṃ pajahati, yāva dosasaññaṃ anekavihitasaññaṃ pajahati，以空無邊處定斷除色想，乃至嗔恚想及種種想）。以空無邊處定斷除色想，乃至嗔恚想及種種想。以識入定斷虛空（Viññananancayatana-samapattiyā akasañcayatanaṃ pajahati，以識無邊處定斷除虛空）。以識無邊處定斷除虛空。以無所有定斷識入想（Akiñcaññayatanasamapattiyā viññananancayatanaṃ pajahati，以無所有處定斷除識無邊處想）。以無所有處定斷除識無邊處想。以非想非非想定斷無所有（Nevasaññanasaññayatanasamapattiyā akiñcaññayatanaṃ pajahati，以非想非非想處定斷除無所有處）。以非想非非想處定斷除無所有處。以無常見斷于常想（Aniccato passanto niccasaññaṃ pajahati，以觀無常斷除常想）。以觀無常斷除常想。以苦見斷樂想（Dukkhato passanto sukhasaññaṃ pajahati，以觀苦斷除樂想）。以觀苦斷除樂想。以無我見斷我想（Anattato passanto attasaññaṃ pajahati，以觀無我斷除我想）。以觀無我斷除我想。以不凈見斷凈想（Asubhato passanto subhasaññaṃ pajahati，以觀不凈斷除凈想）。以觀不凈斷除凈想。以過患見斷于愛想（Adinavato passanto nandisaññaṃ pajahati，以觀過患斷除愛想）。以觀過患斷除愛想。以無染見斷于欲想（Viragato passanto ragasaññaṃ pajahati，以觀離欲斷除欲想）。以觀離欲斷除欲想。以滅見斷集（Nirodhato passanto samudayaṃ pajahati，以觀滅斷除集）。以觀滅斷除集。以消見斷厚（Khayato passanto thanam pajahati，以觀消散斷除堅固）。以觀消散斷除堅固。以分見斷聚（Vibhattato passanto ghanam pajahati，以觀分離斷除聚合）。以觀分離斷除聚合。以生滅見斷常（Udayavyayato passanto niccam pajahati，以觀生滅斷除常）。以觀生滅斷除常。以無相見斷相（Animittato passanto nimittam pajahati，以觀無相斷除相）。以觀無相斷除相。以無作見斷作（Appanihitato passanto panihitam pajahati，以觀無作斷除造作）。以觀無作斷除造作。以空見斷入（Suññato passanto abhinivesam pajahati，以觀空斷除執著）。以觀空斷除執著。以增上慧見斷執著（Adhipaññāya passanto abhinivesam pajahati，以增上慧見斷除執著）。以增上慧見斷除執著。以如實知見斷無明執（Yathabhutananadassanena avijjam pajahati，以如實知見斷除無明執）。以如實知見斷除無明執。以過患見而斷居執（Adinavadassavi vinodeti gathitam，以觀過患而斷除住著）。以觀過患而斷除住著。以彼觀見斷不彼觀（Tadassavi vinodeti atadassitam，以彼觀見斷除非彼觀）。以彼觀見斷除非彼觀。以轉散見斷和合執（Vikkhepadassavi vinodeti sangatham，以轉散見斷除和合執）。以轉散見斷除和合執。以須陀洹道斷見一處煩惱（Sotapattimaggena ditthiekattaram kilesam pajahati，以須陀洹道斷除見道一處煩惱）。以須陀洹道斷除見道一處煩惱。以斯陀含道斷粗煩惱（Sakadagamimaggena olariyam kilesam pajahati，以斯陀含道斷除粗煩惱）。以斯陀含道斷除粗煩惱。以阿那含道斷細煩惱（Anagamimaggena sukhumam kilesam pajahati，以阿那含道斷除細煩惱）。以阿那含道斷除細煩惱。以阿羅漢道斷一切煩惱（Arahattamaggena sabbam kilesam pajahati，以阿羅漢道斷除一切煩惱）。以阿羅漢道斷除一切煩惱。此謂不越戒思戒護戒威儀戒（Idam vuccati avitikkamasila cetanasila rakkhasila samvarasila，這被稱為不越戒、思戒、護戒、威儀戒）。這被稱為不越戒、思戒、護戒、威儀戒。此謂戒（Idam vuccati silam，這被稱為戒）。這被稱為戒。何戒相者（Kim silassa lakkhanam，戒的體相是什麼）。戒的體相是什麼？威儀除非（Samvaro va，威儀，除非）。威儀，除非。

【English Translation】 English version: What is the characteristic (Lakshana) of Sila (precepts)? What is its taste (Rasa, here meaning function)? What is the function of Sila? What is its origin (Samutthana)? From where does Sila arise? What is its foundation (Patitthana)? What is the basis of Sila? What are its merits (Anisamsa)? What are the merits of Sila? What is the meaning and practice (Sila-attha sila-carana) of Sila? What are the meaning and practice of Sila? What is its difference (Visesa)? What are the differences in Sila? How many kinds (Kati silani) of Sila are there? How many kinds of Sila are there? From where does it begin (Kuto patthana)? Where does Sila begin? What is the beginning, middle, and end (Kim silam adi majjham pariyosanam) of Sila? What is the beginning, middle, and end of Sila? How many things obstruct (Kati dhamma antaraya sila-maggassa) the path of Sila? How many things obstruct the path of Sila? How many causes (Kati sila hetu) are there for Sila? How many causes are there for Sila? How many kinds (Kati silani) of Sila are there? How many kinds of Sila are there? How is Sila purified (Katham silam visujjhati)? How is Sila purified? How many causes allow Sila to abide (Kati hetu imehi silehi thiyati)? How many causes allow Sila to abide? What is Sila (Katamam silam)? What is Sila? Sila is called thought-precept (cetanasila), restraint-precept (samvarasila), and non-transgression-precept (avitikkamasila). Sila is called thought-precept, restraint-precept, and non-transgression-precept. What is thought-precept (Katamam cetanasilam)? What is thought-precept? 'If I do evil, I myself will experience suffering (Aham akusalani karonto attanam eva dukkham uppademi).' 'If I do evil, I myself will experience suffering.' What is restraint-precept (Katamam samvarasilam)? What is restraint-precept? Avoiding places of transgression (Arakkha cittassa). Avoiding places of transgression. What is non-transgression-precept (Katamam avitikkamasilam)? What is non-transgression-precept? If a person with Sila has no faults in body and speech (Yo silava hoti na kayena papam karoti na vacaya papam karoti). If a person with Sila has no faults in body and speech. Furthermore, restraint in meaning, restraint in conduct (Puna caparam samvaro atthasamvaro dhammasamvaro). Furthermore, restraint in meaning, restraint in conduct. All wholesome dharmas are Sila (Sabba kusaladhamma silam). All wholesome dharmas are Sila. As it is said in the Abhidhamma (Yathaha Abhidhamme). As it is said in the Abhidhamma. Abandoning desire for desires through renunciation (Nekkhamma-pariyayena kamacchandam pajahati). Abandoning desire for desires through renunciation. Through Sila, evil is abandoned (Silena papam jahati). Through Sila, evil is abandoned. Thought-precept, protection-precept, restraint-precept (Cetanasilam rakkhasilam samvarasilam). Thought-precept, protection-precept, restraint-precept. Abandoning anger through non-anger (Adosena dosam pajahati). Abandoning anger through non-anger. Abandoning sleep through the aspect of light (Alokena middham pajahati). Abandoning sleep through the aspect of light. Abandoning restlessness through non-distraction (Avikkhepena uddhaccam pajahati). Abandoning restlessness through non-distraction. Abandoning doubt through seeing the arising of the Dharma (Dhammavavatthapena vicikiccham pajahati). Abandoning doubt through seeing the arising of the Dharma. Abandoning ignorance through wisdom (Nanena avijjam pajahati). Abandoning ignorance through wisdom. Abandoning displeasure through joy (Pitiya aratim pajahati). Abandoning displeasure through joy. Abandoning the five hindrances through the first jhana (Pathamena jhanena pancanivarane pajahati). Abandoning the five hindrances through the first jhana. Abandoning thought and examination through the second jhana (Dutiyena jhanena vitakkavicare pajahati). Abandoning thought and examination through the second jhana. Abandoning joy through the third jhana (Tatiyena jhanena piti pajahati). Abandoning joy through the third jhana. Abandoning pleasure through the fourth jhana (Catutthena jhanena sukham pajahati). Abandoning pleasure through the fourth jhana. Abandoning the perception of form through the attainment of the sphere of infinite space (Akasanancayatana-samapattiyā rūpasaññaṃ pajahati, yāva dosasaññaṃ anekavihitasaññaṃ pajahati), even the perception of anger and various perceptions. Abandoning the perception of form through the attainment of the sphere of infinite space, even the perception of anger and various perceptions. Abandoning the sphere of infinite space through the attainment of the sphere of infinite consciousness (Viññananancayatana-samapattiyā akasañcayatanaṃ pajahati). Abandoning the sphere of infinite space through the attainment of the sphere of infinite consciousness. Abandoning the sphere of infinite consciousness through the attainment of the sphere of nothingness (Akiñcaññayatanasamapattiyā viññananancayatanaṃ pajahati). Abandoning the sphere of infinite consciousness through the attainment of the sphere of nothingness. Abandoning the sphere of nothingness through the attainment of the sphere of neither perception nor non-perception (Nevasaññanasaññayatanasamapattiyā akiñcaññayatanaṃ pajahati). Abandoning the sphere of nothingness through the attainment of the sphere of neither perception nor non-perception. Abandoning the perception of permanence through seeing impermanence (Aniccato passanto niccasaññaṃ pajahati). Abandoning the perception of permanence through seeing impermanence. Abandoning the perception of pleasure through seeing suffering (Dukkhato passanto sukhasaññaṃ pajahati). Abandoning the perception of pleasure through seeing suffering. Abandoning the perception of self through seeing non-self (Anattato passanto attasaññaṃ pajahati). Abandoning the perception of self through seeing non-self. Abandoning the perception of beauty through seeing ugliness (Asubhato passanto subhasaññaṃ pajahati). Abandoning the perception of beauty through seeing ugliness. Abandoning the perception of delight through seeing drawbacks (Adinavato passanto nandisaññaṃ pajahati). Abandoning the perception of delight through seeing drawbacks. Abandoning the perception of lust through seeing dispassion (Viragato passanto ragasaññaṃ pajahati). Abandoning the perception of lust through seeing dispassion. Abandoning arising through seeing cessation (Nirodhato passanto samudayaṃ pajahati). Abandoning arising through seeing cessation. Abandoning thickness through seeing decay (Khayato passanto thanam pajahati). Abandoning thickness through seeing decay. Abandoning aggregation through seeing separation (Vibhattato passanto ghanam pajahati). Abandoning aggregation through seeing separation. Abandoning permanence through seeing arising and passing away (Udayavyayato passanto niccam pajahati). Abandoning permanence through seeing arising and passing away. Abandoning signs through seeing the signless (Animittato passanto nimittam pajahati). Abandoning signs through seeing the signless. Abandoning making through seeing the unmade (Appanihitato passanto panihitam pajahati). Abandoning making through seeing the unmade. Abandoning clinging through seeing emptiness (Suññato passanto abhinivesam pajahati). Abandoning clinging through seeing emptiness. Abandoning clinging through higher wisdom (Adhipaññāya passanto abhinivesam pajahati). Abandoning clinging through higher wisdom. Abandoning ignorance through seeing things as they truly are (Yathabhutananadassanena avijjam pajahati). Abandoning ignorance through seeing things as they truly are. Abandoning attachment through seeing drawbacks (Adinavadassavi vinodeti gathitam). Abandoning attachment through seeing drawbacks. Abandoning what is not seen through seeing what is seen (Tadassavi vinodeti atadassitam). Abandoning what is not seen through seeing what is seen. Abandoning combination through seeing scattering (Vikkhepadassavi vinodeti sangatham). Abandoning combination through seeing scattering. Abandoning the defilements at the stage of stream-entry through the path of stream-entry (Sotapattimaggena ditthiekattaram kilesam pajahati). Abandoning the defilements at the stage of stream-entry through the path of stream-entry. Abandoning the coarse defilements through the path of once-returning (Sakadagamimaggena olariyam kilesam pajahati). Abandoning the coarse defilements through the path of once-returning. Abandoning the subtle defilements through the path of non-returning (Anagamimaggena sukhumam kilesam pajahati). Abandoning the subtle defilements through the path of non-returning. Abandoning all defilements through the path of arahantship (Arahattamaggena sabbam kilesam pajahati). Abandoning all defilements through the path of arahantship. This is called non-transgression-precept, thought-precept, protection-precept, restraint-precept (Idam vuccati avitikkamasila cetanasila rakkhasila samvarasila). This is called non-transgression-precept, thought-precept, protection-precept, restraint-precept. This is called Sila (Idam vuccati silam). This is called Sila. What is the characteristic (Kim silassa lakkhanam) of Sila? What is the characteristic of Sila? Restraint, except (Samvaro va). Restraint, except.

威儀。問云何名非威儀。答謂破法。破法有三種。一破波羅提木叉法。二破緣法。三破根法。云何破波羅提木叉法。謂無慚無愧。于如來離信云何破緣法。答命與形飾相應離於知足。云何破根法。不閉六根門離於念慧。以此三覆非威儀。是名戒相。何味者起者足處者。無過樂是味。無憂是起。三善行是足處。複次悅勝為味。不悔為起。覆諸根為足處。何戒功德者。不悔是戒功德。如世尊告阿難。不悔戒善是功德義。複次名戒者是無過樂是眾姓上。是財為富貴。是處為佛地。是浴無水。是香普薰。是影隨形。是傘覆可覆。是聖種是學無上。是善趣道。若人有戒。為有戒故。成就無畏榮顯親友聖所憐愍。是親友依。是善莊嚴。是領諸行。是功德處。是供養處。是可貴同學處。于諸善法不畏不退成一切意願清凈。雖死不忘。成伏解脫樂方便。如是無邊戒功德。戒者何義。答冷義。增上義。行義。自性義。苦樂性相應義。複次頭義冷義安義。云何頭為戒義。答如人無頭。一切諸根不復取塵。是時名死。如是比丘以戒為頭。若頭斷已失諸善法。於此佛法謂之為死。是戒為頭義。何者冷為戒義。如摩勝冷栴檀。則除身熱成就歡喜。如是戒為勝冷栴檀。能滅犯戒恐畏心熱。成就歡喜。是冷為戒義。何者安為戒義。答若人有戒。風儀整

【現代漢語翻譯】威儀。問：什麼叫做非威儀？答：指破壞佛法。破壞佛法有三種：一是破壞波羅提木叉法（根本戒律），二是破壞緣法（因緣法則），三是破壞根法（六根的修行方法）。問：如何破壞波羅提木叉法？答：指沒有慚愧之心，對於如來（佛陀）失去信心。問：如何破壞緣法？答：指追求名利和外在的裝飾，遠離知足常樂的心態。問：如何破壞根法？答：指不關閉六根（眼、耳、鼻、舌、身、意）之門，遠離正念和智慧。用這三種行為覆蓋，就稱為非威儀，這就是戒相（戒律的表相）。什麼（是戒的）味道？什麼（是戒的）生起？什麼（是戒的）安住之處？沒有過度的快樂是（戒的）味道，沒有憂愁是（戒的）生起，三種善行是（戒的）安住之處。進一步說，喜悅和殊勝是（戒的）味道，不後悔是（戒的）生起，覆蓋諸根是（戒的）安住之處。什麼是戒的功德？不後悔就是戒的功德。如同世尊（釋迦牟尼佛）告訴阿難（佛陀的十大弟子之一）說，不後悔的戒行是功德的意義。進一步說，名為戒，就是沒有過度的快樂，是眾生中最尊貴的，是財富和富貴的根本，是安住于佛地的基礎，是無需用水的沐浴，是香氣普遍薰染，是影子跟隨形體，是傘蓋覆蓋可覆蓋之處，是聖人的種子，是學習的無上境界，是通往善趣的道路。如果有人持戒，因為持戒的緣故，就能成就無畏，榮耀顯赫，親友愛戴，聖人憐憫，是親友的依靠，是美好的莊嚴，是統領一切善行的根本，是功德的所在，是供養之處，是可以珍貴的同修之處。對於各種善法，不會畏懼和退縮，成就一切意願的清凈，即使死亡也不會忘記，成就降伏煩惱、解脫快樂的方便。像這樣有無邊的戒的功德。戒是什麼意義？答：有清涼的意義，增上的意義，行為的意義，自性的意義，苦樂之性相應的意義。進一步說，有頭的意義，清涼的意義，安穩的意義。什麼是頭作為戒的意義？答：比如人沒有了頭，一切諸根不再攝取外塵，這時就叫做死亡。如同比丘以戒為頭，如果頭斷了，就會失去各種善法，在這佛法中就叫做死亡。這就是戒作為頭的意義。什麼（是）清涼作為戒的意義？如同上等的清涼的旃檀（一種香木），能夠去除身體的熱惱，成就歡喜。如同戒是上等的清涼的旃檀，能夠滅除犯戒的恐懼和內心的熱惱，成就歡喜。這就是清涼作為戒的意義。什麼（是）安穩作為戒的意義？答：如果人有戒，風度儀表端正。

【English Translation】 Right conduct. Question: What is called non-right conduct? Answer: It refers to destroying the Dharma (Buddhist teachings). There are three ways to destroy the Dharma: first, destroying the Pratimoksha Dharma (fundamental precepts); second, destroying the Dependent Origination Dharma (the law of causality); and third, destroying the Root Dharma (the practice of the six senses). Question: How does one destroy the Pratimoksha Dharma? Answer: It refers to having no shame or remorse, and losing faith in the Tathagata (Buddha). Question: How does one destroy the Dependent Origination Dharma? Answer: It refers to pursuing fame and fortune and external adornments, and being far from contentment. Question: How does one destroy the Root Dharma? Answer: It refers to not closing the doors of the six senses (eyes, ears, nose, tongue, body, and mind), and being far from mindfulness and wisdom. Covering these three aspects is called non-right conduct, and this is the appearance of precepts. What is the 'taste' (of precepts)? What is the 'arising' (of precepts)? What is the 'abiding place' (of precepts)? No excessive pleasure is the 'taste', no sorrow is the 'arising', and the three good deeds are the 'abiding place'. Furthermore, joy and excellence are the 'taste', no regret is the 'arising', and covering the senses is the 'abiding place'. What are the merits of precepts? No regret is the merit of precepts. Just as the World Honored One (Shakyamuni Buddha) told Ananda (one of the Buddha's ten great disciples), the precepts of no regret are the meaning of merit. Furthermore, being called precepts means there is no excessive pleasure, it is the most honorable among all beings, it is the root of wealth and nobility, it is the foundation for dwelling in the Buddha-land, it is a bath without water, it is a fragrance that pervades everywhere, it is a shadow that follows the form, it is an umbrella that covers what can be covered, it is the seed of the saints, it is the supreme state of learning, it is the path to the good realms. If a person upholds the precepts, because of upholding the precepts, they can achieve fearlessness, glory, the love of relatives and friends, the compassion of the saints, they are the reliance of relatives and friends, they are beautiful adornments, they are the foundation for leading all good deeds, they are the place of merit, they are the place of offering, they are the place of valuable fellow practitioners. Regarding all good Dharmas, they will not fear or retreat, they will achieve the purity of all wishes, even in death they will not forget, they will achieve the means of subduing afflictions and liberating happiness. Like this, there are boundless merits of precepts. What is the meaning of precepts? Answer: It has the meaning of coolness, the meaning of increase, the meaning of action, the meaning of self-nature, and the meaning of the correspondence of the nature of suffering and happiness. Furthermore, it has the meaning of head, the meaning of coolness, and the meaning of peace. What is the meaning of 'head' as precepts? Answer: For example, if a person has no head, all the senses no longer take in external dust, and this is called death. Just as a Bhikshu (Buddhist monk) takes precepts as the head, if the head is cut off, they will lose all good Dharmas, and in this Buddha-Dharma it is called death. This is the meaning of precepts as the head. What is the meaning of 'coolness' as precepts? Just as the superior cool sandalwood can remove the heat of the body and achieve joy. Just as precepts are the superior cool sandalwood, they can extinguish the fear of breaking precepts and the heat of the mind, and achieve joy. This is the meaning of coolness as precepts. What is the meaning of 'peace' as precepts? Answer: If a person has precepts, their demeanor is upright.

肅不生恐畏。是安為戒義。行何差別者。修行精進受持頭陀。是行非戒戒亦名行。戒名威儀受亦名行。幾戒者。謂三種戒。善戒不善戒無記戒。云何善戒。謂善身口業及正命。無過患故果報可愛。云何不善戒。謂惡身口業及邪命。有過患故果報不可愛。云何無記戒。無漏身口業及清凈命。無有過患亦無果報。云何起戒者。善心所起善戒。不善心所起不善戒。無記心所起無記戒。何戒初中後者。受戒是初。不越是中。歡喜是后戒。有幾法障礙幾戒因。答三十四法是障礙道。三十四法是戒因。所謂忿惱覆熱慳嫉幻諂恨競慢增上慢傲慢放逸懶惰貪慾不知足不從智不正念惡口惡友惡智惡見不忍不信無慚無愧營身口味狎俗親近女人不敬師學不攝諸根于食不節初夜后夜墮不禪誦。此三十四法是障礙道。若二障礙戒不成滿。若不成滿必還退失。若反是法三十四種。是名戒因。戒有幾種者。謂有二種三種四種。云何二種。謂性戒制戒。以身口所行佛斷不行。是名性戒。身口可行佛斷不行。是名制戒。性戒以信精進能令具足。制戒以信念持能令具足。複次戒有二種。退戒得戒。云何名退。能滅非戒。云何名得。得眾善法。除諸非戒如斷光影。以斷非戒離於惡趣。以得正戒能趣善道。以斷非戒成就住分。複次戒有二種。世戒出世戒。云何出

世戒。如聖道果之所得戒。是出世戒。所餘世戒。以世戒成就故有具足。以出世戒成就故有解脫。複次戒有二種有量無量。不具足戒。是名有量。若具足戒以佛所斷。是名無量。複次戒有二種。有邊無邊。云何有邊若人為世利為勝。為親友為身為命。為越所依而行受戒。彼戒利養為邊。稱譽為邊。身有為邊命有為邊。云何無邊。此比丘為出利為勝為身為命。如法受戒不起犯心。何況故犯。此謂無邊戒。複次戒有二種。有依無依。云何有依。有相應戒依愛。戒盜相應戒依見。自譽毀他相應戒依慢。此有依戒。若成就解脫資用。是無依戒。若有依戒非慧人所樂。若無依戒是慧人所樂。複次戒有二種。梵行之初學微細戒。云何梵行之初。正業正語正命所攝戒。此謂梵行之初。有餘學戒此謂輕戒。複次戒有二種。有心相應無心相應。云何有心。謂初學梵行。云何無心。謂余輕戒。聲聞于梵行之初堅戒上戒。於此輕戒得犯得起。何以故。佛不說此障于解脫。複次有二種戒。謂無犯戒清凈戒。云何無犯。謂聲聞戒。云何清凈戒。佛及緣覺戒。複次戒有二種。謂時分戒及盡形戒。少時暫受不俱形命。謂時分戒。從師始誓乃至舍壽。謂盡形戒。時分戒者。果報有時。盡形戒者。果報無時。何者為三。謂止惡不犯。受不犯。斷不犯。云何

止惡不犯。雖未受受至。非所行處心不生犯。是謂止惡不犯。云何受不犯。從受受已終不復犯。是謂受不犯。云何斷不犯。聖人以聖道斷諸惡因。是謂斷不犯。複次戒有三種。謂觸戒不觸戒猗戒。云何為觸。有為相初見愛為觸。是凡夫善戒。資用入道是謂無觸戒。云何猗戒。謂阿羅漢戒。複次有三種。謂依世戒依身戒依法戒。何者依世戒。若人有恐怖。將護世意除諸惡法。是名依世。何者依身戒。若人有恐懼。將護于身命除諸惡法。是名依身。何者依法戒。若人驚畏。將護于正法除諸不善。是名依法。複次戒有三種。謂所愿不等。所愿等。無所愿。云何所愿不等。惱他受戒。此謂所愿不等。云何所愿等。戒受戒為現有樂及未來解脫樂。是謂所愿等。云何無所愿。戒受戒不悔為饒益他。此謂無所愿。複次戒有三種。謂清凈戒。不清凈戒。有疑戒。云何清凈戒。以二因緣戒成清凈。一不犯。二犯已能悔。此謂清凈戒。以二因緣成不清凈。一自故犯。二犯不悔。此謂不清凈。云何有疑戒。以三因故成就有疑。一以不分別處。二不分別犯。三不分別不正行。此謂有疑戒。若坐禪人戒不清凈。深生慚悔成清凈樂。又有疑惑令現知罪得成安樂。複次戒有三種。謂學無學非學非無學。云何為學。七學人戒。云何無學。阿羅漢戒。云何

【現代漢語翻譯】現代漢語譯本止惡不犯：即使沒有受戒，對於不應該做的事情，心中也不產生犯戒的念頭，這叫做止惡不犯。什麼是受不犯？從受戒之後，始終不再違犯，這叫做受不犯。什麼是斷不犯？聖人通過聖道斷除各種惡的根源，這叫做斷不犯。其次，戒律有三種，分別是觸戒、不觸戒和猗戒。什麼是觸戒？對於有為之相，初見時產生愛著，這叫做觸戒，是凡夫的善戒。資助進入聖道的，這叫做無觸戒。什麼是猗戒？指阿羅漢的戒律。其次，戒律有三種，分別是依世戒、依身戒和依法戒。什麼是依世戒？如果有人因為害怕，爲了維護世俗的意願而去除各種惡法，這叫做依世戒。什麼是依身戒？如果有人因為恐懼，爲了保護自身性命而去除各種惡法，這叫做依身戒。什麼是依法戒？如果有人因為驚恐畏懼，爲了守護正法而去除各種不善，這叫做依法戒。其次，戒律有三種，分別是所愿不等、所愿等和無所愿。什麼是所愿不等？爲了惱害他人而受戒，這叫做所愿不等。什麼是所愿等？爲了現世的快樂以及未來解脫的快樂而受戒，這叫做所愿等。什麼是無所愿？受戒不後悔，爲了饒益他人而受戒，這叫做無所愿。其次，戒律有三種，分別是清凈戒、不清凈戒和有疑戒。什麼是清凈戒？通過兩種因緣，戒律變得清凈：一是不犯戒，二是犯戒后能夠懺悔，這叫做清凈戒。通過兩種因緣，戒律變得不清凈：一是明知故犯，二是犯戒后不懺悔，這叫做不清凈。什麼是有疑戒？因為三種原因而產生疑惑：一是不分別處所，二是不分別所犯之事，三是不分別不正當的行為，這叫做有疑戒。如果坐禪的人戒律不清凈，深深地產生慚愧和後悔，就能成就清凈的快樂。如果對已經知道的罪行還有疑惑，能夠如實認知罪行，也能成就安樂。其次，戒律有三種，分別是學、無學和非學非無學。什麼是學？指七學人的戒律。什麼什麼是無學？指阿羅漢的戒律。什麼

【English Translation】 English version 'Stopping evil without committing': Even without having taken vows, not generating the thought of transgression in the mind towards things that should not be done is called 'stopping evil without committing'. What is 'non-committing through vows'? From the moment of taking vows, never transgressing again is called 'non-committing through vows'. What is 'non-committing through severance'? Sages sever all roots of evil through the holy path; this is called 'non-committing through severance'. Furthermore, there are three types of precepts: contact precepts, non-contact precepts, and relying precepts. What are contact precepts? Initially seeing and developing attachment to conditioned phenomena constitutes contact precepts; these are the good precepts of ordinary people. Supporting entry into the path is called non-contact precepts. What are relying precepts? These refer to the precepts of an Arhat (one who is free from rebirth). Furthermore, there are three types of precepts: precepts based on the world, precepts based on the body, and precepts based on the Dharma (teachings). What are precepts based on the world? If a person, out of fear, protects worldly intentions and eliminates all evil dharmas (teachings), this is called precepts based on the world. What are precepts based on the body? If a person, out of fear, protects their own life and eliminates all evil dharmas, this is called precepts based on the body. What are precepts based on the Dharma? If a person, out of fear and dread, protects the true Dharma and eliminates all unwholesome things, this is called precepts based on the Dharma. Furthermore, there are three types of precepts: unequal aspirations, equal aspirations, and no aspirations. What are unequal aspirations? Taking precepts to harm others is called unequal aspirations. What are equal aspirations? Taking precepts for present happiness and future liberation is called equal aspirations. What are no aspirations? Taking precepts without regret, for the benefit of others, is called no aspirations. Furthermore, there are three types of precepts: pure precepts, impure precepts, and doubtful precepts. What are pure precepts? Precepts become pure through two causes: one, not transgressing; two, being able to repent after transgressing. This is called pure precepts. Precepts become impure through two causes: one, deliberately transgressing; two, not repenting after transgressing. This is called impure precepts. What are doubtful precepts? Doubt arises due to three reasons: one, not distinguishing the place; two, not distinguishing the transgression; three, not distinguishing improper conduct. This is called doubtful precepts. If a person practicing meditation has impure precepts and deeply feels shame and regret, they can achieve pure happiness. If there is doubt about a known transgression, being able to truly recognize the transgression can also achieve peace and happiness. Furthermore, there are three types of precepts: precepts of the learners, precepts of the non-learners, and precepts of neither learners nor non-learners. What are the precepts of the learners? These refer to the precepts of the seven learners. What What are the precepts of the non-learners? These refer to the precepts of an Arhat. What

非學非無學。凡夫人戒。複次戒有三種。謂畏戒憂戒癡戒。云何為畏。有人畏罪不敢為惡。斯謂畏戒。云何為憂。若人念離親友暫生愁苦。以愁苦故不起諸惡。斯謂憂戒。云何癡戒。有人受牛戒狗戒。斯謂癡戒。癡戒若成則為牛狗。若復不成則墮地獄。複次戒有三種。謂下中上。云何為下。謂上煩惱上上煩惱大煩惱所觸。不知足所染。此謂下戒。云何為中。細煩惱所觸知足所染。此謂中戒。云何為上。無所觸知足所染。此謂上戒。下戒成滿令人具足。中戒成滿令天具足。上戒成滿令得解脫。複次戒有四種。謂退分住分勝分達分。云何退分。不除道障礙。離精進人。知而故犯。犯已覆藏。此謂退分。云何住分。于戒成就不起放逸。不生寂見成就住分。于戒定成滿不起放逸。不生寂見成就勝分。于戒定成滿不起放逸。以生寂見成就達分。複次戒有四種。比丘戒。比丘尼戒。不具足戒。白衣戒。云何比丘戒。波羅提木叉威儀。是比丘戒。比丘尼戒。波羅提木叉威儀。是比丘尼戒。沙彌沙彌尼十戒。式叉摩尼戒。是謂不具足戒。優婆塞優婆姨五戒及八戒。是白衣戒。複次戒有四種。謂性戒行戒法志戒初因戒。云何性戒。郁單越戒。此謂性戒。云何行戒。如姓族國土外道等法。是謂行戒。云何法志戒。菩薩入胎戒。是謂法志戒。

【現代漢語翻譯】現代漢語譯本非學非無學（既不是通過學習獲得，也不是本來就有的）。凡夫的戒律是這樣的。此外，戒律有三種，即畏戒、憂戒和癡戒。什麼是畏戒？有人害怕犯罪，不敢做壞事，這叫做畏戒。什麼是憂戒？如果有人想到要離開親友，暫時產生憂愁痛苦，因為憂愁痛苦的緣故，不去做各種壞事，這叫做憂戒。什麼是癡戒？有人受持牛戒、狗戒，這叫做癡戒。癡戒如果修成，就會變成牛或狗；如果修不成，就會墮入地獄。此外，戒律有三種，即下戒、中戒和上戒。什麼是下戒？被強烈的煩惱、更強烈的煩惱、極大的煩惱所觸動，不知滿足，被慾望所染污，這叫做下戒。什麼是中戒？被細微的煩惱所觸動，知足，不被慾望所染污，這叫做中戒。什麼是上戒？不被任何煩惱所觸動，知足，不被慾望所染污，這叫做上戒。下戒修成圓滿，使人具備做人的條件。中戒修成圓滿，使人具備昇天的條件。上戒修成圓滿，使人獲得解脫。此外，戒律有四種，即退分戒、住分戒、勝分戒和達分戒。什麼是退分戒？不能去除修道的障礙，遠離精進的人，明知故犯，犯了之後還隱瞞，這叫做退分戒。什麼叫做住分戒？對於戒的成就，不放逸，不生起寂靜的見解，成就住分戒。對於戒和定的成就圓滿，不放逸，不生起寂靜的見解，成就勝分戒。對於戒和定的成就圓滿，不放逸，因為生起寂靜的見解，成就達分戒。此外，戒律有四種：比丘戒（bhiksu sila，男性出家人的戒律）、比丘尼戒（bhiksuni sila，女性出家人的戒律）、不具足戒和白衣戒。什麼叫做比丘戒？波羅提木叉（pratimoksa，戒經）的威儀，就是比丘戒。比丘尼戒，波羅提木叉（pratimoksa，戒經）的威儀，就是比丘尼戒。沙彌（sramanera，男性的見習出家人）沙彌尼（sramanerika，女性的見習出家人）的十戒，式叉摩尼戒（siksamana sila，預備成為比丘尼的戒律），這叫做不具足戒。優婆塞（upasaka，男性的在家居士）優婆夷（upasika，女性的在家居士）的五戒和八戒，這是白衣戒。此外，戒律有四種，即性戒、行戒、法志戒和初因戒。什麼叫做性戒？郁單越（Uttarakuru，北俱盧洲）的戒律，這叫做性戒。什麼叫做行戒？如姓氏、家族、國土、外道等的法，這叫做行戒。什麼叫做法志戒？菩薩（bodhisattva，立志成佛的人）入胎時的戒律，這叫做法志戒。

【English Translation】 English version Neither learning nor non-learning. Such are the precepts of ordinary people. Furthermore, there are three types of precepts: precepts of fear, precepts of sorrow, and precepts of foolishness. What are the precepts of fear? Some people, fearing sin, dare not do evil. This is called the precepts of fear. What are the precepts of sorrow? If a person thinks of leaving relatives and friends and temporarily experiences sorrow and suffering, and because of this sorrow and suffering does not engage in evil deeds, this is called the precepts of sorrow. What are the precepts of foolishness? Some people take vows to follow the precepts of cows or dogs. This is called the precepts of foolishness. If the precepts of foolishness are perfected, one will become a cow or a dog. If they are not perfected, one will fall into hell. Furthermore, there are three types of precepts: lower, middle, and upper. What are the lower precepts? Being touched by strong afflictions, even stronger afflictions, and great afflictions, not knowing contentment, and being defiled by desires. These are called the lower precepts. What are the middle precepts? Being touched by subtle afflictions, knowing contentment, and not being defiled by desires. These are called the middle precepts. What are the upper precepts? Not being touched by any afflictions, knowing contentment, and not being defiled by desires. These are called the upper precepts. The perfection of the lower precepts enables one to be reborn as a human. The perfection of the middle precepts enables one to be reborn in heaven. The perfection of the upper precepts enables one to attain liberation. Furthermore, there are four types of precepts: declining precepts, abiding precepts, superior precepts, and attaining precepts. What are the declining precepts? Not removing obstacles to the path, being distant from diligent people, knowingly violating precepts, and concealing violations. These are called the declining precepts. What are the abiding precepts? Achieving accomplishment in precepts without giving rise to negligence, and not generating views of quiescence, thus accomplishing the abiding precepts. Achieving accomplishment in precepts and samadhi (concentration) without giving rise to negligence, and not generating views of quiescence, thus accomplishing the superior precepts. Achieving accomplishment in precepts and samadhi (concentration) without giving rise to negligence, and generating views of quiescence, thus accomplishing the attaining precepts. Furthermore, there are four types of precepts: Bhiksu precepts (bhiksu sila, precepts for male monastics), Bhiksuni precepts (bhiksuni sila, precepts for female monastics), incomplete precepts, and lay precepts. What are the Bhiksu precepts? The conduct and discipline of the Pratimoksa (pratimoksa, code of monastic rules) are the Bhiksu precepts. The Bhiksuni precepts are the conduct and discipline of the Pratimoksa (pratimoksa, code of monastic rules). The ten precepts of Sramaneras (sramanera, male novice monks) and Sramanerikas (sramanerika, female novice monks), and the precepts of Siksamana (siksamana sila, female trainee monastic), are called incomplete precepts. The five and eight precepts of Upasakas (upasaka, male lay devotees) and Upasikas (upasika, female lay devotees) are the lay precepts. Furthermore, there are four types of precepts: precepts by nature, precepts by conduct, precepts by aspiration, and precepts by initial cause. What are the precepts by nature? The precepts of Uttarakuru (Uttarakuru, the northern continent), these are called precepts by nature. What are the precepts by conduct? Such as the laws of lineage, family, country, and external paths, these are called precepts by conduct. What are the precepts by aspiration? The precepts taken by a Bodhisattva (bodhisattva, one who aspires to enlightenment) upon entering the womb, these are called precepts by aspiration.

云何初因戒。菩薩及摩訶迦葉戒。是謂初因戒。

複次戒有四種。戒戒集戒滅戒滅道具足。云何戒。戒者有二種。善戒不善戒。此謂戒。云何戒集。善心集善戒。不善心集不善戒。云何滅戒。得善戒滅不善戒。得阿羅漢滅善戒。云何滅道具足戒。謂四正勤。此謂滅道具足戒。如是分別曉了四法。是謂精進非真持戒。是名正勤。複次戒有四種。波羅提木叉威儀戒。命清凈戒。根威儀戒。緣修戒。云何波羅提木叉威儀戒。於此比丘波羅提木叉威儀。所覆住行。行處具足。畏於細罪。正受學可學戒。此者於此師法比丘者。有凡夫善。複次有學無學。不動法波羅提木叉者。是戒是起。是初是行。是護是威儀。是脫是無縛。是諸法面為正受善法。名波羅提木叉義。不越身口業。是威儀所覆者。以此波羅提木叉威儀成就住者。護四威儀。眾行具足者。復有行有非行。云何非行。若有比丘。于彼一人。或施杖竹。或施花葉果實。或施楊枝澡浴。或販弄美惡。或為調戲。或諂諛自進。或恣驅馳遠招會賓。如此諸行佛之所制。謂邪命自活此為非行。複次二種非行。身口非行。云何身非行。若有比丘。以陵慢心往至僧中。排觸大德叨佷自前。或猗或行先坐上位推大於下。或坐猗排調。或拍肩笑語。上座徒跣。自著革屣。耆德下路。己

【現代漢語翻譯】現代漢語譯本什麼是最初的因戒？是菩薩和摩訶迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀苦行著稱）所持的戒律。這被稱為最初的因戒。

其次，戒律有四種：戒、戒集、戒滅、滅道具足。什麼是戒？戒有兩種：善戒和不善戒。這就是所謂的戒。什麼是戒集？善心產生善戒，不善心產生不善戒。什麼是滅戒？通過獲得善戒來滅除不善戒，通過證得阿羅漢果來滅除善戒。什麼是滅道具足戒？指的是四正勤（Samyak-pradhāna，又稱四正斷）。這被稱為滅道具足戒。像這樣分別清楚地瞭解這四種法，才是精進，而不是真正的持戒。這被稱為正勤。

其次，戒律有四種：波羅提木叉威儀戒（Prātimokṣa-saṃvara-śīla，又稱別解脫戒）、命清凈戒、根威儀戒（Indriya-saṃvara-śīla，又稱護根戒）、緣修戒。什麼是波羅提木叉威儀戒？對於這位比丘來說，他住在波羅提木叉威儀的覆蓋之下，行為舉止完備，畏懼細小的罪過，正確地受持和學習可學習的戒律。這位比丘在他的師法中，具有凡夫的善。其次，有學（Śaikṣa，指正在修學的聖者）和無學（Aśaikṣa，指已證得阿羅漢果的聖者），不動法波羅提木叉，是戒的起始，是行為的開始，是守護，是威儀，是解脫，是沒有束縛，是諸法的面目，爲了正確地受持善法，名為波羅提木叉的意義。不違越身口業，是被威儀所覆蓋的含義。以此波羅提木叉威儀成就而住的人，守護四威儀（行、住、坐、臥）。眾行具足的意思是，既有應該做的行為，也有不應該做的行為。什麼是不應該做的行為？如果有個比丘，對某個人，或施捨杖竹，或施捨花葉果實，或施捨楊枝澡浴，或販賣玩弄美醜之物，或爲了調戲，或諂媚以求進，或放縱驅馳遠方招引賓客。這些行為都是佛所禁止的，被稱為邪命自活，這就是不應該做的行為。其次，有兩種不應該做的行為：身非行和口非行。什麼是身非行？如果有個比丘，以輕慢的心前往僧團中，排擠觸碰大德，貪婪蠻橫地走在前面，或者倚靠著或走在前面先坐到上位，把年長的人推到下面，或者坐著倚靠著排擠別人，或者拍打肩膀嬉笑說話，上座光著腳，自己卻穿著革履，年長的有德之人走在下面，自己卻走在上面。

【English Translation】 English version What is the initial causal precept? It is the precept held by Bodhisattvas and Mahākāśyapa (one of the ten great disciples of Shakyamuni Buddha, known for his ascetic practices). This is called the initial causal precept.

Furthermore, there are four types of precepts: precept, accumulation of precept, cessation of precept, and the complete means of cessation. What is a precept? There are two types of precepts: wholesome precepts and unwholesome precepts. This is what is called a precept. What is the accumulation of precept? Wholesome mind accumulates wholesome precepts, and unwholesome mind accumulates unwholesome precepts. What is the cessation of precept? By attaining wholesome precepts, unwholesome precepts cease. By attaining Arhatship, wholesome precepts cease. What is the complete means of cessation? It refers to the Four Right Exertions (Samyak-pradhāna). This is called the complete means of cessation. To clearly understand these four dharmas separately is true diligence, not merely holding precepts. This is called Right Exertion.

Furthermore, there are four types of precepts: Prātimokṣa-saṃvara-śīla (precept of restraint according to the Prātimokṣa, also known as the Vinaya precepts), purity of livelihood precept, Indriya-saṃvara-śīla (precept of sense restraint), and precept based on conditions. What is the Prātimokṣa-saṃvara-śīla? For this Bhikṣu (monk), he dwells under the covering of the Prātimokṣa conduct, his behavior is complete, he fears even minor offenses, and he correctly receives and learns the precepts that can be learned. This Bhikṣu, in his teacher's teachings, possesses the goodness of an ordinary person. Furthermore, there are Śaikṣa (those who are still learning, referring to noble ones who are still in training) and Aśaikṣa (those who have completed their learning, referring to Arhats), the immovable Dharma Prātimokṣa, is the beginning of the precept, the beginning of conduct, it is protection, it is demeanor, it is liberation, it is without bondage, it is the face of all dharmas, for the sake of correctly receiving wholesome dharmas, it is called the meaning of Prātimokṣa. Not transgressing bodily and verbal actions is the meaning of being covered by demeanor. One who dwells with the accomplishment of this Prātimokṣa demeanor, guards the four types of deportment (walking, standing, sitting, and lying down). The meaning of complete conduct is that there are actions that should be done and actions that should not be done. What are the actions that should not be done? If a Bhikṣu, to someone, gives a staff or bamboo, or gives flowers, leaves, or fruits, or gives a toothbrush made of a twig, or sells and plays with beautiful or ugly things, or for the sake of teasing, or flatters to advance himself, or indulges in driving far away to attract guests. These actions are all prohibited by the Buddha and are called wrong livelihood, this is what should not be done. Furthermore, there are two types of actions that should not be done: bodily wrong actions and verbal wrong actions. What are bodily wrong actions? If a Bhikṣu, with a contemptuous mind, goes to the Sangha (monastic community), pushes and touches the elders, greedily and stubbornly walks in front, or leans or walks in front and sits in a higher seat, pushing the elders below, or sits leaning and pushing others, or pats shoulders and laughs and talks, the senior monks are barefoot, but he wears leather shoes, the virtuous elders walk below, but he walks above.

行高陌。以眾異緣故相輕惱。或以勝待少推劣與長。或於浴室燒諸薪木。關閉門戶皆無咨問。或詣水邊輒自先入。嬌身擊搏現諸鄙相。若入他舍超越前後。行坐無次。或在屏處戲弄女人及諸僮女。摩觸其首。如是等過謂身非行。云何口非行。若有比丘。心無敬畏不咨宿望輒自說法。或說波羅提木叉。或拍肩而語。或入他家顧問女人。何所姓字。有可食物不。有者現我我欲得食。如是等語為口非行。一切犯戒此謂非行。云何為行。反於非行。複次比丘有恭敬慚愧。成就威儀無所乏少。攝護諸根能節飲食。初夜后夜未嘗睡眠。成就智慧少欲知足。不狎世務起勇猛心。于同學所深生敬重。此謂為行。行處者。謂有行處。有非行處。云何非行處。若有比丘。入于淫舍寡婦舍處女舍不男舍比丘尼舍及諸酒肆。親近國王大臣外道沙門非法伴侶。如是等輩無信樂心。常於四眾不生饒益。甚可厭患。此謂非行處。如佛所說。比丘行非梵行處。云何行非梵行處。謂販賣女色行處可知。

複次三種行處。依行處。守護行處。繫縛行處。云何依行處。謂十處功德成就善友。依此功德未聞得聞。若已聞聞已令其增廣。斷除疑悔正見清白。能隨法學深信勇猛。以戒聞施慧唸唸增長。此謂依行處。云何守護行處。若有比丘。須入他舍及行村裡

【現代漢語翻譯】現代漢語譯本行高陌（行為粗魯）。因為眾人之間存在差異而互相輕視惱怒。或者憑藉優勢地位輕視弱者，不把年幼者放在眼裡。或者在浴室裡焚燒柴火，關閉門戶而不事先詢問。或者到水邊就自己先下水。輕浮放蕩，做出各種粗俗的舉動。如果進入別人家，不分先後順序。行為舉止沒有規矩。或者在隱蔽的地方戲弄女人和女童，撫摸她們的頭部。像這些行為都叫做身非行（身體的錯誤行為）。什麼叫做口非行（口頭的錯誤行為）？如果有比丘（佛教僧侶），心中沒有敬畏之心，不請教有經驗的人就自己說法。或者講解波羅提木叉（戒律），或者拍著別人的肩膀說話，或者進入別人家詢問女人，姓什麼，叫什麼名字，有沒有可以吃的東西，有的話給我一點，我想吃。像這些話都叫做口非行。一切違犯戒律的行為都叫做非行。什麼叫做行（正確的行為）？與非行相反的行為。此外，比丘應該有恭敬心和慚愧心，具備威儀，沒有缺點。守護自己的六根（眼、耳、鼻、舌、身、意），能夠節制飲食。初夜和后夜都不睡覺。具備智慧，少欲知足。不親近世俗事務，發起勇猛之心。對於同修道友，深深地敬重。這叫做行。行處（應該去的地方）是指，有應該去的地方，也有不應該去的地方。什麼叫做非行處（不應該去的地方）？如果有比丘，進入淫舍（妓院），寡婦的住所，處女的住所，不男（太監）的住所，比丘尼（尼姑）的住所，以及各種酒館。親近國王、大臣、外道沙門（其他宗教的修行者）、不合法的同伴。像這些人沒有信仰，常常對佛教四眾（比丘、比丘尼、優婆塞、優婆夷）沒有益處，非常令人厭惡。這叫做非行處。正如佛所說，比丘不應該去非梵行處（不清凈的地方）。什麼叫做行非梵行處（行為不清凈的地方）？指販賣女色的地方，這種地方大家都知道。此外，有三種行處：依行處（依靠的處所），守護行處（守護的處所），繫縛行處（束縛的處所）。什麼叫做依行處？指具備十種功德，成就善友。依靠這些功德，未曾聽聞的可以聽聞，已經聽聞的可以使其更加廣博。斷除疑惑和後悔，正見清凈。能夠隨順佛法學習，深信勇猛。以戒、聞、施、慧，唸唸增長。這叫做依行處。什麼叫做守護行處？如果有比丘，必須進入別人家或者行走在村子裡

【English Translation】 English version Hingao Mo (rough behavior). They despise and annoy each other because of differences among them. Or they despise the weak with their superior status, and do not take the young into consideration. Or they burn firewood in the bathroom, closing the doors without asking beforehand. Or they go to the water and enter first. Frivolous and dissolute, making all kinds of vulgar gestures. If they enter someone else's house, they do not follow the proper order. Their behavior is unruly. Or they tease women and young girls in secluded places, touching their heads. Such behaviors are called body non-conduct (wrongful bodily actions). What is called mouth non-conduct (wrongful verbal actions)? If a Bhiksu (Buddhist monk) has no reverence in his heart and preaches without consulting experienced people. Or explains the Pratimoksha (precepts), or speaks by patting others on the shoulder, or enters someone else's house and asks women what their surname and name are, whether there is anything to eat, and if so, give me some, I want to eat. Such words are called mouth non-conduct. All behaviors that violate the precepts are called non-conduct. What is called conduct (correct behavior)? Behavior that is the opposite of non-conduct. In addition, a Bhiksu should have reverence and shame, possess dignity, and have no shortcomings. Guard his six senses (eyes, ears, nose, tongue, body, and mind), and be able to restrain his diet. He does not sleep in the early and late nights. Possesses wisdom, has few desires and is content. He does not associate with worldly affairs and arouses a courageous heart. He deeply respects his fellow practitioners. This is called conduct. A place of conduct (a place that should be visited) refers to a place that should be visited and a place that should not be visited. What is called a place of non-conduct (a place that should not be visited)? If a Bhiksu enters a brothel, the residence of a widow, the residence of a virgin, the residence of a eunuch, the residence of a Bhiksuni (nun), and various taverns. He associates with kings, ministers, heretical Sramanas (practitioners of other religions), and illegal companions. Such people have no faith and often do not benefit the four assemblies of Buddhism (Bhiksus, Bhiksunis, Upasakas, Upasikas), which is very disgusting. This is called a place of non-conduct. As the Buddha said, a Bhiksu should not go to a place of non-Brahma conduct (an impure place). What is called a place of non-Brahma conduct (impure behavior)? Refers to the place where women are sold, which is known to all. In addition, there are three types of conduct places: a place of reliance, a place of protection, and a place of bondage. What is called a place of reliance? Refers to having ten virtues and achieving good friends. Relying on these virtues, what has not been heard can be heard, and what has been heard can be made more extensive. Eliminate doubts and regrets, and have pure right views. Be able to follow the Dharma and learn, with deep faith and courage. With precepts, hearing, giving, and wisdom, thoughts increase. This is called a place of reliance. What is called a place of protection? If a Bhiksu must enter someone else's house or walk in a village

。看地而前不逾尋仞。威容整肅人所瞻敬。不看象馬車乘及男女游會。不看宮第巷陌仰觀四望。此謂守護行處。云何繫縛行處。如佛所說。若有比丘觀其家境界。此謂繫縛行處。是名為行。以此行處成就故。曰具足行處。畏於細罪者。我于所學畢故。敢造謂畏細罪。複次有說。若起不善心。是謂微過。於此微過心生避遠。見過患畏見出離。此謂于微過見畏。正受學可學者。可學何名。謂七聚威儀正受一切隨逐。此謂正受學可學。此謂波羅提木叉威儀戒。問云何名清凈戒。答謂不犯邪命。云何邪命。懈怠諂曲示相。以瞋罵示相。以施望施。云何懈怠。懈怠有三處。思計欲得。惡他四事。假肅威儀普自稱說。若比丘心懷惡欲貪樂財利。讓勝衣食趣求粗弊。如不欲得。有若愍他。如此四事。此謂緣計懈怠。若有比丘。惡欲貪利。詐現威儀我入禪定。要引供施讀誦經典。此謂威儀懈怠。若有比丘。貪慾諂誑。向人有言。我得聖法棲止閑寂。有若禪習所說深微。示過人相貪利向己廣自宣揚。是謂懈怠。諂曲者。如其心念。虛相推舉。善言稱讚。販弄好惡為調要利。排諧相悅引利自向。此謂諂曲。云何示相。依有利者而為說法。要利為己心不能普。此謂示相。瞋罵示相者。或罵他令畏。或空相毀薄。或加打觸怖人要利。此謂嗔罵示

【現代漢語翻譯】現代漢語譯本看地而行，目光不超出八尺。儀容莊重嚴肅，令人敬仰。不看大象、馬匹、車乘以及男女遊玩的聚會。不看宮殿、街巷，不抬頭四處張望。這叫做守護行處（行走時的行為舉止）。

什麼是繫縛行處（被束縛的行走）？如佛所說，如果比丘觀察他所居住的村落邊界，這叫做繫縛行處。這被稱為行（行走）。因為成就這種行處，所以叫做具足行處（圓滿的行走）。

畏懼細小罪過的人，認為『我對於所學已經完成，所以敢於造作』，這是因為畏懼細小的罪過。另外一種說法是，如果生起不善的心念，這叫做微小的過失。對於這種微小的過失，內心產生躲避遠離，看到過患，畏懼，看到出離。這叫做對於微小的過失產生畏懼。

正受學可學者（正確地接受學習應該學習的內容），什麼叫做可學？叫做七聚威儀（比丘應遵守的七種威儀規範），正確地接受一切隨之而來的行為。這叫做正受學可學。這指的是波羅提木叉（別解脫戒）的威儀戒。

問：什麼叫做清凈戒？

答：叫做不犯邪命（不正當的謀生方式）。

什麼是邪命？懈怠、諂曲、示相（炫耀）、以嗔罵示相、以施望施（希望得到回報的佈施）。

什麼是懈怠？懈怠有三種情況：思計欲得（思慮算計想要得到），厭惡他人獲得四事供養，假裝嚴肅威儀到處自我吹噓。如果比丘心懷惡欲，貪戀財利，爭奪上好的衣食，追求粗劣低下的東西，好像不想要得到一樣，又好像憐憫他人。這四種情況，叫做緣計懈怠（因算計而懈怠）。

如果比丘，心懷惡欲貪圖利益，虛假地顯現威儀，說『我入禪定了』，目的是爲了引來供養，讀誦經典也是爲了這個目的。這叫做威儀懈怠（因威儀而懈怠）。

如果比丘，貪慾諂媚欺騙。對別人說，『我得到了聖法，居住在清凈閑寂的地方，』好像在禪修一樣，所說的內容深奧微妙，顯示自己超越常人，貪圖利益，爲了自己而廣泛地宣揚。這叫做懈怠。

什麼是諂曲？如同他心中的念頭，虛假地抬舉，用好聽的言語稱讚，販賣弄巧好壞，爲了調和索取利益，排解迎合，引誘利益歸向自己。這叫做諂曲。

什麼是示相？依靠能夠給予利益的人而為他說法，爲了自己的利益，心不能普及一切眾生。這叫做示相。

什麼是嗔罵示相？或者謾罵他人使人畏懼，或者憑空詆譭輕薄，或者加以打罵觸碰使人害怕，目的是爲了索取利益。這叫做嗔罵示相。

【English Translation】 English version Looking at the ground, one should not exceed a 'xun ren' (尋仞, approximately eight feet) ahead. With dignified and solemn demeanor, one is respected by others. One should not look at elephants, horses, carriages, or gatherings of men and women at play. One should not look at palaces, streets, or lanes, nor look up and gaze around. This is called guarding the 'xing chu' (行處, place of walking or conduct).

What is 'xi fu xing chu' (繫縛行處, bound conduct)? As the Buddha said, if a Bhikshu observes the boundaries of his dwelling place, this is called 'xi fu xing chu'. This is called 'xing' (行, conduct). Because of accomplishing this 'xing chu', it is called 'ju zu xing chu' (具足行處, complete conduct).

One who fears minor offenses thinks, 'I have completed what I have learned, therefore I dare to act,' this is because of fearing minor offenses. Another explanation is, if an unwholesome thought arises, this is called a minor fault. Regarding this minor fault, the mind generates avoidance and distance, seeing the fault, fearing it, and seeing liberation. This is called seeing fear in minor faults.

'Zheng shou xue ke xue zhe' (正受學可學者, correctly receiving and learning what is learnable), what is called 'ke xue' (可學, learnable)? It is called the 'qi ju wei yi' (七聚威儀, seven groups of deportment), correctly receiving all that follows. This is called 'zheng shou xue ke xue'. This refers to the 'bo luo ti mu cha wei yi jie' (波羅提木叉威儀戒, Pratimoksha precepts of deportment).

Question: What is called 'qing jing jie' (清凈戒, pure precepts)?

Answer: It is called not committing 'xie ming' (邪命, wrong livelihood).

What is 'xie ming'? Laziness, flattery, showing off ('shi xiang'), showing off with anger and abuse, giving with the expectation of receiving in return ('yi shi wang shi').

What is laziness? There are three aspects of laziness: contemplating and scheming to gain, disliking others receiving the four requisites, falsely displaying solemn deportment and boasting everywhere. If a Bhikshu harbors evil desires, is greedy for wealth and profit, competes for superior clothing and food, and seeks coarse and inferior things, as if not wanting to obtain them, and acts as if pitying others. These four aspects are called 'yuan ji xie dai' (緣計懈怠, laziness due to calculation).

If a Bhikshu, with evil desires and greed for profit, falsely displays deportment, saying 'I have entered into meditation,' with the aim of attracting offerings, and recites scriptures for this purpose. This is called 'wei yi xie dai' (威儀懈怠, laziness due to deportment).

If a Bhikshu is greedy, flattering, and deceitful, saying to others, 'I have attained the sacred Dharma, dwelling in quiet seclusion,' acting as if in meditation, speaking of profound and subtle matters, showing himself to be superior to others, greedy for profit, and widely proclaiming himself for his own benefit. This is called laziness.

What is flattery? It is like the thoughts in one's mind, falsely promoting, praising with pleasant words, manipulating good and bad, harmonizing to seek profit, flattering and pleasing, drawing benefits towards oneself. This is called flattery.

What is 'shi xiang' (示相, showing off)? It is relying on those who can give benefits and teaching the Dharma to them, for one's own benefit, the mind cannot be universal to all beings. This is called 'shi xiang'.

What is showing off with anger and abuse? It is either scolding others to make them fear, or groundlessly slandering and belittling, or adding beatings and touches to frighten people, with the aim of seeking profit. This is called showing off with anger and abuse.

相。云何以施望施者。好為輕施輒要厚答。此謂以施望施。以是諸惡謂為邪命。復有邪命。或施杖竹。或施花葉果實。或施楊枝澡浴。或占相夢悟。觀察星宿。善解禽獸音聲等業。推步吉兇。惡言離散。燒花事火。商旅販賣。將領軍眾蓄銳兵刃。如是種種此謂邪命。若不犯者名清凈戒。問云何守護根威儀戒。答于見聞覺知色聲香味觸法煩惱相著。及受持不犯。此謂守護根威儀戒。此守護根戒以九行成滿。以惡為相斷諸根故。彼對治不作意故如救頭然終不暫舍故。如見難陀。以威儀故。伏噁心故。于定相心。自在故不。守護根人遠離故。于守護根人和合故。問云何修行四事戒。答以此八行已觀修行乞食。一者不為兇險行不為自高行。二者不為裝束不為莊嚴。三者為此身住為自調護。四者為除飢渴。五者為攝受梵行。六常自思惟。飲食為除先病不起新疾。七當以少自安。八無過貪住。問云何不兇險行不自高行。答我以貪食勇健。兇險戲暴爭競馳走。是兇險行高慢自舉不知厭足。如嗔者打撲。不裝束莊嚴者。為身份充滿面貌肥悅。令人愛樂情無厭足。是有欲人為此身住為自調護者。貪身安住如轂須膏。除飢渴者。常資少食。如是修行猶瘡塗藥。攝受梵行者。依少食力樂得聖道。如是修行猶食子想。為除先病不起新疾者。不少

不多。如是修習如服湯藥。以少自安者。以少功德自安己身。常應習行如看病人。無過者。以少自安。如是修行不令身無。是智慧所嘆。是故無過安住。若食調適未嘗懈怠。初中后夜亦不眠睡。成就安隱。如是以此八行。已觀修行乞食當如是修。複次此八行略為四觀。謂可斷觀。事觀。以少自安觀。以少功德觀。問云何可斷觀。答不為兇險行。不為自高。不為先身。不為嚴首。此謂可斷觀。為此身住。為正調護。為除飢渴。為攝受梵行。此謂事觀。我當除先病不起新疾者。此謂以少自安觀。我當以少自安無過成安樂住。此謂少功德觀。此四觀此四觀已略成三。謂斷二邊得中具足。以斷觀斷欲樂著。謂除飢渴斷于本疾不起新疾。又以此觀斷著身疲。余中具足觀應當修行。又觀衣服。為除風寒暑蚊虻蟻觸。為生慚恥遮覆丑露。于具足觀如是修行。又觀服藥乃至疾病。若如此說當何時觀。于乞食服藥一餐時觀。又于衣服臥具及初得時觀。又于日日時時中觀我命由他是故當觀。如是一切皆成觀行。先師所說四種受用。謂盜受用。負債受用。家財受用。主受用。云何盜受用。謂犯戒人受用。云何負債受用。謂無慚無愧邪命人受用。云何家財受用。謂精進人受用。云何為主受用。謂聖人受用。復有二種受用。謂穢污受用。清白受用

【現代漢語翻譯】現代漢語譯本：不多。像這樣修行就像服用湯藥一樣。因為少量而感到安心的人，是用少量的功德來使自己安心。應該經常修行，就像照顧病人一樣，沒有過失，因為少量而感到安心。像這樣修行，不讓身體空虛，這是智慧所讚歎的。因此，沒有過失地安住。如果飲食調適，未曾懈怠，初夜、中夜、后夜也不睡眠，就能成就安穩。像這樣用這八種行為，已經觀察修行乞食，應當這樣修行。再次，這八種行為可以概括為四種觀察：可斷觀、事觀、以少自安觀、以少功德觀。問：什麼是可斷觀？答：不爲了兇險的行為，不爲了自我抬高，不爲了前世，不爲了裝飾儀容。這叫做可斷觀。爲了這個身體的存續，爲了正確地調養和保護，爲了消除飢渴，爲了攝受梵行。這叫做事觀。我應當去除先前的疾病，不生起新的疾病。這叫做以少自安觀。我應當因為少量而感到安心，沒有過失，成就安樂的住處。這叫做少功德觀。這四種觀察，可以概括為三種：斷除兩種極端，得到中道，具足修行。用斷觀來斷除對欲樂的執著，用除飢渴來斷除舊病，不生新病。又用這種觀察來斷除對身體疲憊的執著。其餘的具足觀應當修行。又觀察衣服，是爲了去除風寒暑熱、蚊虻蟻蟲的侵擾，爲了產生慚愧之心，遮蓋醜陋的暴露。在具足觀中這樣修行。又觀察服用藥物，乃至疾病。如果這樣說，應當在什麼時候觀察呢？在乞食、服藥、一餐飯的時候觀察。又在衣服、臥具以及初次得到它們的時候觀察。又在每天每時每刻中觀察，我的生命依賴於它們，所以應當觀察。像這樣一切都成為觀行。先師所說的四種受用：盜受用、負債受用、家財受用、主受用。什麼是盜受用？是指犯戒的人的受用。什麼是負債受用？是指無慚無愧的邪命人的受用。什麼是家財受用？是指精進修行的人的受用。什麼是為主受用？是指聖人的受用。還有兩種受用：穢污受用和清白受用。 English version: Not much. Practicing like this is like taking medicine. One who finds peace in little uses little merit to reassure oneself. One should always practice like caring for a sick person, without fault, finding peace in little. Practicing like this, not letting the body be empty, is praised by wisdom. Therefore, abide without fault. If eating is moderate, never be lazy, and do not sleep during the early, middle, and late watches of the night, one can achieve peace. Like this, with these eight practices, having already observed and practiced begging for food, one should practice like this. Furthermore, these eight practices can be summarized into four contemplations: contemplation of what can be abandoned, contemplation of purpose, contemplation of finding peace in little, and contemplation of little merit. Question: What is the contemplation of what can be abandoned? Answer: Not acting for dangerous deeds, not for self-exaltation, not for the sake of past lives, not for adorning oneself. This is called the contemplation of what can be abandoned. For the sake of this body's sustenance, for proper nourishment and protection, for eliminating hunger and thirst, for embracing the Brahmachariya (梵行, pure conduct). This is called the contemplation of purpose. I should remove previous illnesses and not create new ones. This is called the contemplation of finding peace in little. I should find peace in little, without fault, achieving a peaceful dwelling. This is called the contemplation of little merit. These four contemplations can be summarized into three: abandoning the two extremes, attaining the Middle Way, and fulfilling practice. Use the contemplation of abandonment to abandon attachment to sensual pleasures, use the elimination of hunger and thirst to eliminate old illnesses and not create new ones. Also, use this contemplation to abandon attachment to bodily fatigue. The remaining contemplations of fulfillment should be practiced. Also, contemplate clothing, for the purpose of warding off wind, cold, heat, mosquitoes, gadflies, and the touch of ants, for generating a sense of shame, and covering up unsightly exposure. Practice like this in the contemplation of fulfillment. Also, contemplate taking medicine, even in illness. If it is said like this, when should one contemplate? Contemplate during begging for food, taking medicine, and during a meal. Also, contemplate clothing, bedding, and when first obtaining them. Also, contemplate daily and hourly, 'My life depends on these, therefore I should contemplate.' Like this, everything becomes contemplation and practice. The four kinds of consumption spoken of by the former teachers are: stolen consumption, indebted consumption, family wealth consumption, and lord's consumption. What is stolen consumption? It refers to the consumption of those who violate precepts. What is indebted consumption? It refers to the consumption of shameless and dishonest people. What is family wealth consumption? It refers to the consumption of those who practice diligently. What is lord's consumption? It refers to the consumption of the noble ones (聖人, enlightened beings). There are also two kinds of consumption: defiled consumption and pure consumption.

【English Translation】 Not much. Practicing like this is like taking medicine. One who finds peace in little uses little merit to reassure oneself. One should always practice like caring for a sick person, without fault, finding peace in little. Practicing like this, not letting the body be empty, is praised by wisdom. Therefore, abide without fault. If eating is moderate, never be lazy, and do not sleep during the early, middle, and late watches of the night, one can achieve peace. Like this, with these eight practices, having already observed and practiced begging for food, one should practice like this. Furthermore, these eight practices can be summarized into four contemplations: contemplation of what can be abandoned, contemplation of purpose, contemplation of finding peace in little, and contemplation of little merit. Question: What is the contemplation of what can be abandoned? Answer: Not acting for dangerous deeds, not for self-exaltation, not for the sake of past lives, not for adorning oneself. This is called the contemplation of what can be abandoned. For the sake of this body's sustenance, for proper nourishment and protection, for eliminating hunger and thirst, for embracing the Brahmachariya ('梵行', pure conduct). This is called the contemplation of purpose. I should remove previous illnesses and not create new ones. This is called the contemplation of finding peace in little. I should find peace in little, without fault, achieving a peaceful dwelling. This is called the contemplation of little merit. These four contemplations can be summarized into three: abandoning the two extremes, attaining the Middle Way, and fulfilling practice. Use the contemplation of abandonment to abandon attachment to sensual pleasures, use the elimination of hunger and thirst to eliminate old illnesses and not create new ones. Also, use this contemplation to abandon attachment to bodily fatigue. The remaining contemplations of fulfillment should be practiced. Also, contemplate clothing, for the purpose of warding off wind, cold, heat, mosquitoes, gadflies, and the touch of ants, for generating a sense of shame, and covering up unsightly exposure. Practice like this in the contemplation of fulfillment. Also, contemplate taking medicine, even in illness. If it is said like this, when should one contemplate? Contemplate during begging for food, taking medicine, and during a meal. Also, contemplate clothing, bedding, and when first obtaining them. Also, contemplate daily and hourly, 'My life depends on these, therefore I should contemplate.' Like this, everything becomes contemplation and practice. The four kinds of consumption spoken of by the former teachers are: stolen consumption, indebted consumption, family wealth consumption, and lord's consumption. What is stolen consumption? It refers to the consumption of those who violate precepts. What is indebted consumption? It refers to the consumption of shameless and dishonest people. What is family wealth consumption? It refers to the consumption of those who practice diligently. What is lord's consumption? It refers to the consumption of the noble ones ('聖人', enlightened beings). There are also two kinds of consumption: defiled consumption and pure consumption.

。云何污穢。有慚愧人而不能觀。是名污穢。云何清白。有慚愧人觀知自節有厭惡想。此謂清白。以清白故。常當修習四事可知。此謂修行四事戒。於是律儀戒者。以深信應令滿。命清凈戒者。以深精進應令滿。根威儀戒者。以深信應令滿。修行四事者。以深慧應令滿。於此命清凈戒。是隨從律儀。何以故。不為壽命。而斷諸事安者。所作得身口業威儀。此二種戒是隨從根威儀。何以故。謂于善以守護心。善守護身口業。修行四事。是根威儀。何以故。已知集相依處。違厭正念正定如此。世尊所說。若有比丘。能知揣食。及知五欲。具足於此律儀及命清凈。是戒陰所攝。根律儀戒。是定陰所攝。修行四事戒。是慧陰所攝。何者令受戒清凈。若比丘初受禪法。於七聚中觀于自身。若具犯波羅夷。斷比丘法住不具足戒。若住具足戒。當得勝法。是先師所說。若見犯僧伽婆尸沙。以眾事懺悔。若見犯餘罪。于其所犯向一人懺。若見犯邪命。于其所犯作相應懺。如此悔已我不更作。見如是受持犯根威儀。及修行四事。我不更作。若受持者當得未來勝上威儀。彼人如是從清凈戒。所有身口業可作現作。當觀彼彼作善除惡。當觀朝夕住清凈戒。若如是者令戒清凈。何戒清凈相者。成相應及諸煩惱不起退悔。得定成滿。謂清凈相戒。

【現代漢語翻譯】現代漢語譯本：什麼是污穢？有慚愧心的人卻不能正視，這叫做污穢。什麼是清白？有慚愧心的人觀察並瞭解自己的行為有所節制，並對此生起厭惡之想，這叫做清白。因為清白的緣故，應當經常修習四事，這是可以瞭解的。這叫做修行四事戒。對於律儀戒，應當以深刻的信心使之圓滿。對於命清凈戒，應當以深刻的精進使之圓滿。對於根威儀戒，應當以深刻的信心使之圓滿。對於修行四事，應當以深刻的智慧使之圓滿。這命清凈戒，是隨順於律儀戒的。為什麼呢？因為不是爲了壽命，而是爲了斷除那些使人不安的事情，所作所為才能得到身口意的威儀。這兩種戒是隨順於根威儀的。為什麼呢？因為對於善事，以守護心來守護身口意業。修行四事，是根威儀。為什麼呢？因為已經知道聚集相依之處，違背厭惡，正念正定就是這樣。世尊（Buddha，對佛陀的尊稱）所說，如果有比丘（bhikkhu，佛教僧侶），能夠了解揣食（食物的攝取），以及瞭解五欲（色、聲、香、味、觸五種慾望），具足於此律儀及命清凈，這是戒陰（Sīlakkhandha，戒蘊）所攝。根律儀戒，是定陰（Samādhikkhandha，定蘊）所攝。修行四事戒，是慧陰（Paññākkhandha，慧蘊）所攝。什麼能使受戒清凈？如果比丘（bhikkhu，佛教僧侶）初次接受禪法，在七聚（佛教戒律中的七種罪行分類）中觀察自身，如果犯了波羅夷（Pārājika，佛教戒律中最嚴重的罪行，會導致被逐出僧團），就斷絕了比丘（bhikkhu，佛教僧侶）的資格，不具足戒。如果住于具足戒，就能得到殊勝的佛法。這是先師所說。如果看到犯了僧伽婆尸沙（Saṃghādisesa，佛教戒律中第二嚴重的罪行，需要通過僧團的程式進行懺悔），就以眾事懺悔。如果看到犯了其他罪，就向所冒犯的人懺悔。如果看到犯了邪命（Micchā-ājīva，以不正當的手段謀生），就對其所犯的罪行作相應的懺悔。如此懺悔之後，我不再犯。看到這樣受持犯根威儀，以及修行四事，我不再犯。如果受持這些，就能得到未來殊勝的威儀。那個人就這樣從清凈戒開始，所有身口意業可以做的事情現在就去做，應當觀察那些事情是善的，那些事情是惡的，並去除惡的。應當觀察早晚都安住于清凈戒。如果這樣做，就能使戒律清凈。什麼才是戒律清凈的相呢？成就相應的行為，以及各種煩惱不起，不退悔，得到禪定並圓滿，這就是清凈相的戒律。

【English Translation】 English version: What is defilement? It is when a person with shame is unable to look upon it. This is called defilement. What is purity? It is when a person with shame observes and knows self-restraint and has a sense of disgust for it. This is called purity. Because of purity, one should always cultivate the four matters, which can be understood. This is called practicing the four precepts. Regarding the precepts of discipline (Sīla), one should fulfill them with deep faith. Regarding the precepts of pure living, one should fulfill them with deep diligence. Regarding the precepts of sense restraint, one should fulfill them with deep faith. Regarding the practice of the four matters, one should fulfill them with deep wisdom. This precept of pure living follows the precepts of discipline. Why? Because it is not for the sake of life, but to cut off those things that cause unease, so that one can obtain the dignified conduct of body, speech, and mind. These two kinds of precepts follow the precepts of sense restraint. Why? Because with a guarding mind, one guards the actions of body, speech, and mind in regard to good. The practice of the four matters is sense restraint. Why? Because one already knows the place where aggregates gather and depend, opposing aversion, right mindfulness, and right concentration are like this. As the Buddha (Buddha, title for the enlightened one) said, if a bhikkhu (bhikkhu, Buddhist monk) is able to understand the intake of food and understand the five desires (pañca kāmaguṇā, the five objects of sensual desire), and is complete in these precepts of discipline and pure living, this is included in the aggregate of morality (Sīlakkhandha). The precepts of sense restraint are included in the aggregate of concentration (Samādhikkhandha). The precepts of practicing the four matters are included in the aggregate of wisdom (Paññākkhandha). What makes the acceptance of precepts pure? If a bhikkhu (bhikkhu, Buddhist monk) initially receives the practice of meditation and observes himself in the seven groups (seven categories of offenses in Buddhist monastic rules), if he commits a Pārājika (Pārājika, the most severe offense in Buddhist monastic rules, leading to expulsion from the Sangha), he loses the status of a bhikkhu (bhikkhu, Buddhist monk) and does not possess the complete precepts. If he abides in the complete precepts, he will attain superior Dharma. This is what the former teachers said. If he sees that he has committed a Saṃghādisesa (Saṃghādisesa, the second most severe offense in Buddhist monastic rules, requiring confession through the Sangha), he should confess through the Sangha. If he sees that he has committed other offenses, he should confess to the person he has offended. If he sees that he has committed wrong livelihood (Micchā-ājīva, earning a living through improper means), he should make a corresponding confession for the offense he has committed. After confessing in this way, I will not do it again. Seeing this, upholding the precepts of sense restraint and practicing the four matters, I will not do it again. If one upholds these, one will obtain superior dignified conduct in the future. That person, starting from pure precepts, whatever actions of body, speech, and mind can be done, do them now, and one should observe which things are good and which things are evil, and remove the evil. One should observe that morning and evening one abides in pure precepts. If one does this, one can make the precepts pure. What is the sign of pure precepts? Accomplishing corresponding actions, and various defilements do not arise, without regret, attaining concentration and being complete, this is the precept of pure signs.

幾行住者。以二戒住。一稱量犯戒過患。二稱量戒功德。何等稱量過患。若人犯戒成非功德。成諸惡處畏於四眾。疑難智人有戒棄避。不可教禪。天人鄙穢。眾所憎薄。思所犯戒。見人讚嘆持戒功德。心悔不信。於四眾中每生忿諍。于其親友多起嫌怨。背有戒人成惡朋黨。不復堪得殊勝定法。雖假嚴飾而故醜陋。猶如屎尿人所憎惡。如模範等鮮有所堪。如瘀泥等於現未來無所饒益。常生憂悴。若已作罪追生慚悔心不安隱。如盜在獄心不樂聖。如旃陀羅無慾王位。其有聞慧樂說功德。人不貴敬。猶如糞火。生不如處死時惛忘。神行惡道。如此等過是可稱量。若變此惡成戒功德。亦可稱量。如是稱量。其犯戒者。心意粗屈。情悉退散。其有戒者。唯深精進。倍生信敬。成精進人。成信敬人。一心護戒如蟻守卵。如牦牛愛尾。如護一子。如護一眼。如巫師護身。如貧人護寶。如海師護舶。此諸護中我所修戒最應敬護。如是受持心被擁衛。安住禪定戒得守護。

解脫道論卷第一大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第二

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

頭陀品第三

問爾時凈戒坐禪人。心欲成就勝善功德。又為欲得頭陀功德。當如是

【現代漢語翻譯】現代漢語譯本幾行住者，以二戒住：一、稱量犯戒過患；二、稱量戒功德。何等稱量過患？若人犯戒，則不成任何功德，反會墮入諸惡之處，畏懼於四眾（比丘、比丘尼、優婆塞、優婆夷），被有智慧且持戒之人所懷疑和捨棄，無法進行禪修，為天人所鄙視，為大眾所憎惡輕賤。思及所犯之戒，見到他人讚嘆持戒功德時，內心後悔卻不相信。在四眾之中，常常產生忿怒和爭執；對於親友，也多起嫌隙和怨恨。背離持戒之人，結成惡劣的朋黨，不再能夠獲得殊勝的定法。即使假裝嚴飾，仍然顯得醜陋，猶如屎尿般令人憎惡，如同模範等，鮮有可取之處，如同淤泥，對於現在和未來都沒有任何益處，常常心生憂愁和憔悴。如果已經造作罪業，追悔莫及，內心不得安寧，如同盜賊身在牢獄，心中不樂於聖法，如同旃陀羅（古印度一種被認為是賤民的種姓）無法覬覦王位。那些聽聞智慧，樂於宣說功德的人，也不會受到人們的尊重和敬重，猶如糞火一般。活著不如意，臨死時昏聵遺忘，神識墮入惡道。如此等等的過患，都是可以稱量的。如果將這些惡行轉變為持戒的功德，也是可以稱量的。如此稱量，那些犯戒之人，心意就會感到粗糙和屈服，情緒完全退散；而那些持戒之人，則會更加精進，倍增信心和敬意，成為精進之人，成為信敬之人。一心一意地守護戒律，如同螞蟻守護卵，如同牦牛愛惜尾巴，如同父母保護唯一的孩子，如同保護自己的眼睛，如同巫師保護自己的身體，如同貧窮的人保護自己的寶物，如同航海者保護船隻。在這些守護之中，我所修持的戒律最應該敬重和守護。如此受持，內心就會得到擁護和衛護，安住在禪定之中，戒律也因此得到守護。

《解脫道論》卷第一大正藏第32冊 No. 1648 《解脫道論》

《解脫道論》卷第二

阿羅漢（已證得最高果位的人）優波底沙（Upatiṣya）著

梁扶南三藏僧伽婆羅（Saṃghapāla）譯

頭陀品第三

問：爾時，清凈持戒的坐禪人，心中想要成就殊勝的善功德，又爲了想要獲得頭陀（dhūta，苦行）的功德，應當如何？

【English Translation】 English version How does one dwell? One dwells with two precepts: first, weighing the faults of violating precepts; second, weighing the merits of precepts. What is weighing the faults? If a person violates precepts, he does not accomplish any merit; instead, he falls into all evil places, fears the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), is doubted and abandoned by wise and virtuous individuals, cannot practice meditation, is despised by gods and humans, and is hated and belittled by the masses. Reflecting on the precepts he has violated, when he sees others praising the merits of upholding precepts, his heart regrets but does not believe. Among the four assemblies, he often generates anger and disputes; towards his relatives and friends, he often harbors grudges and resentment. Turning away from those who uphold precepts, he forms evil companionships and is no longer able to attain the supreme meditative states. Even if he pretends to be dignified, he still appears ugly, like excrement that is detested by people, like a model that is rarely useful, like stagnant mud that is of no benefit in the present or future, and he constantly experiences sorrow and distress. If he has already committed sins, he feels remorse and his mind is not at peace, like a thief in prison who does not rejoice in the holy Dharma, like a caṇḍāla (an untouchable caste in ancient India) who cannot aspire to the throne. Those who hear wisdom and delight in expounding merits are not respected or revered by people, like burning dung. Living is not as good as dying, and at the time of death, he is confused and forgetful, and his spirit goes to evil realms. Such faults are worth weighing. If these evils are transformed into the merits of upholding precepts, they can also be weighed. By weighing in this way, those who violate precepts will feel their minds become coarse and subdued, and their emotions will completely dissipate; while those who uphold precepts will become more diligent, and their faith and reverence will increase, becoming diligent individuals and faithful individuals. They will wholeheartedly guard the precepts, like ants guarding their eggs, like yaks cherishing their tails, like parents protecting their only child, like protecting their own eyes, like shamans protecting their bodies, like poor people protecting their treasures, like sailors protecting their ships. Among these protections, the precepts that I cultivate should be most respected and guarded. By upholding them in this way, the mind will be protected and defended, and by dwelling in meditation, the precepts will be guarded.

The Treatise on the Path of Liberation, Volume 1 Taisho Tripitaka, Volume 32, No. 1648, The Treatise on the Path of Liberation

The Treatise on the Path of Liberation, Volume 2

Written by the Arhat (one who has attained the highest state) Upatiṣya

Translated by the Tripiṭaka Master Saṃghapāla of Liang Funan

Chapter 3 on Ascetic Practices

Question: At that time, how should a pure and virtuous meditator, who desires to accomplish supreme good merits and also desires to attain the merits of dhūta (ascetic practices), proceed?

成就。何故受此頭陀功德。答為坐禪人性不一種。為于少欲。為于知足。為于無疑。為于滅愛。為欲增長勇猛精進。為自少營不受外施。為于安住。為斷所著守護戒善。是諸定眾具。是初聖種。是勝功德觀。何者為頭陀。有十三法二法衣相應。謂糞掃衣及三衣五法乞食相應。謂乞食次第乞食。一坐食節量食。時後不食。五法坐臥相應。一無事處坐。二樹下坐。三露地坐。四冢間坐。五遇得處。坐一勇猛相應有一種。謂常坐不臥。云何糞掃衣。答效能受持是謂為性。余亦如是。云何受糞掃衣。斷居士施。云何受三衣。謂斷長衣。云何乞食。謂斷他請。云何次第乞食。謂斷超越乞。云何一坐食。謂不再坐。云何節量食。斷于貪恣。云何時後不食。謂斷於後望。云何無事處坐。斷聚落住。云何樹下坐。斷屋舍住。云何露地坐。斷眾覆處。云何冢間坐。斷余勝處。云何遇得坐。斷貪樂處。云何常坐不臥。謂離寢寐。何故受糞掃衣。見居士衣有求乞等過。復見受持納衣功德。我見如是斷居士施故受納衣。云何受納衣功德。以似居士衣受持無闕。得不由他失亦不憂。心無貪染盜賊不取。足用常用少所經營。善人所習是行無疑。勝善相應現法樂住。令人欣慕使得正受。是納衣功德。佛所稱歎。問納衣有幾。何人受持。何因而失。答納

【現代漢語翻譯】現代漢語譯本成就。為何要接受這種頭陀（dhūta，苦行）的功德？回答是因為坐禪的人性情不一。爲了少欲，爲了知足，爲了無疑慮，爲了滅除愛慾，爲了增長勇猛精進，爲了自己少操勞而不接受外來的佈施，爲了安住，爲了斷除執著守護戒律善行。這些是禪定的資糧，是最初的聖種，是殊勝的功德觀。什麼是頭陀？有十三種修行方法與兩種衣服相應，即糞掃衣（pāṃśukūla，從垃圾堆或丟棄物中撿來的布縫製的衣服）和三衣（tricīvara，僧侶所穿的三件衣服）；五種修行方法與乞食相應，即乞食、次第乞食（不挑剔地按順序乞食）、一坐食（一天只坐著吃一頓飯）、節量食（適量飲食）、過午不食；五種修行方法與坐臥相應，即在無事之處坐、樹下坐、露地坐（在空曠的地上坐）、冢間坐（在墳墓間坐）、隨遇而安地坐；一種修行方法與勇猛相應，即常坐不臥。什麼是糞掃衣？回答是能夠受持這種衣服的特性，其餘的也一樣。如何受糞掃衣？斷絕接受居士的佈施。如何受三衣？斷絕接受多餘的衣服。如何乞食？斷絕接受他人的邀請。如何次第乞食？斷絕超越順序的乞食。如何一坐食？不再坐第二次。如何節量食？斷絕貪婪放縱。如何過午不食？斷絕對之後食物的期望。如何在無事之處坐？斷絕居住在聚落中。如何在樹下坐？斷絕居住在房屋中。如何在露地坐？斷絕在有遮蓋的地方居住。如何在冢間坐？斷絕在其他更舒適的地方居住。如何隨遇而安地坐？斷絕貪圖安樂。如何常坐不臥？遠離睡眠。為何要受糞掃衣？因為看到居士的衣服有求乞等過失，又看到受持納衣（補綴的衣服）的功德。我看到這樣斷絕居士佈施的緣故而受納衣。受納衣有什麼功德？因為類似居士的衣服而受持沒有缺失，得來不由他人，失去也不憂愁，心中沒有貪染，盜賊不會偷取，足夠使用，經常使用，很少需要經營，是善人所修習的，對此修行沒有疑慮，與殊勝的善法相應，能獲得現世的安樂，令人欣慕，使人得到正確的接受。這就是納衣的功德，是佛所稱讚的。問：納衣有幾種？什麼人受持？因為什麼原因而失去？答：納

【English Translation】 English version Accomplishment. Why accept the merit of this dhūta (ascetic practice)? The answer is because the nature of those who practice meditation varies. It is for having few desires, for contentment, for being without doubt, for extinguishing craving, for increasing courageous diligence, for oneself to be less occupied and not receive external offerings, for dwelling in peace, for cutting off attachments and guarding precepts and good deeds. These are the resources for samādhi (meditative concentration), the initial noble seed, and the view of supreme merit. What is dhūta? There are thirteen practices corresponding to two kinds of robes, namely pāṃśukūla (robes made from rags collected from dust heaps or discarded materials) and tricīvara (the three robes worn by monks); five practices corresponding to alms-begging, namely begging for alms, begging for alms in order (without being selective), eating one meal while seated, eating in moderation, and not eating after noon; five practices corresponding to sitting and lying down, namely sitting in a secluded place, sitting under a tree, sitting in the open air, sitting in a cemetery, and sitting wherever one finds a place; one practice corresponding to courage, namely constantly sitting and not lying down. What is pāṃśukūla? The answer is the characteristic of being able to uphold this kind of robe, and the same applies to the rest. How does one accept pāṃśukūla? By cutting off the giving of lay supporters. How does one accept the three robes? By cutting off accepting extra robes. How does one beg for alms? By cutting off accepting invitations from others. How does one beg for alms in order? By cutting off begging out of sequence. How does one eat one meal while seated? By not sitting down a second time. How does one eat in moderation? By cutting off greed and indulgence. How does one not eat after noon? By cutting off the expectation of food later. How does one sit in a secluded place? By cutting off living in villages. How does one sit under a tree? By cutting off living in houses. How does one sit in the open air? By cutting off living in covered places. How does one sit in a cemetery? By cutting off living in other more comfortable places. How does one sit wherever one finds a place? By cutting off craving for comfort. How does one constantly sit and not lie down? By abstaining from sleep. Why accept pāṃśukūla? Because one sees the faults of lay supporters' robes, such as begging, and also sees the merits of upholding patched robes (robes made from discarded pieces of cloth). I see that one accepts patched robes because of cutting off the giving of lay supporters. What are the merits of accepting patched robes? Because they are similar to lay supporters' robes, upholding them has no shortcomings, obtaining them does not depend on others, and losing them does not cause worry. There is no greed in the mind, thieves do not steal them, they are sufficient for use, they are used frequently, and they require little management. They are practiced by virtuous people, there is no doubt about this practice, they are in accordance with supreme goodness, one can attain present happiness, they inspire admiration, and they enable one to receive them correctly. These are the merits of patched robes, which are praised by the Buddha. Question: How many kinds of patched robes are there? Who upholds them? For what reason are they lost? Answer: Patched

衣有二種。一無主守護。二世人所棄。或於冢間。或於糞掃。或於市肆。或於道路。拾剪浣染掩緝裁縫成就受持。此謂無主。或剪鑿之餘。牛鼠所嚙。或火所燒。或人所擲。施覆屍衣及外道服。此謂世人所棄。云何受糞掃衣。若比丘斷居士施。是謂受糞掃衣。云何失。若比丘受居士施。此謂失納衣。云何受三衣。為有長衣應須凈施守護受著。知是等過。見三衣功德。我從今日棄捨長衣故受三衣。云何受三衣功德。善人所行離畜游長。少於營造約身知足。如鳥飛空無所顧戀。善人所習是法無疑。問云何名三衣。云何為受。云何為失。答謂僧伽梨。郁多羅僧。安陀會。此謂三衣。云何受三衣。若比丘不畜盈長。是受三衣。若受四衣。是名為失。云何受乞食。若受他請則妨自業。不為悅人。不與非法比丘接膝共坐。知是過患。復見乞食功德。我從今日斷受他請。受乞食法。云何乞食功德。依心所愿進止自由。不希供膳。消除懈怠。斷滅憍慢不貪滋味。饒益眾生。常於四方心無限礙。善人所行是業無疑。問請有幾種。云何為受。云何為失。答請有三種。一似食請。二就請。三過請。除此三種請受乞食。若受三請是失乞食。云何受次第乞食。若於次第處得多美味則不重往。若其重往則受常食。若有疑處亦應遠離。知是過患。復見

次第功德。我從今日舍非次乞受次第乞。云何次第乞功德。以平等心饒益一切。除憎嫉惡斷遊狎過。不喜喚召不樂多語。遠人宅舍。離於疾行。如月希現人所瞻仰。善人所行是業無疑。問云何名次第乞。云何為受。云何為失。答若比丘始行乞食入于聚落。從最後家以為初次。此謂次第行乞。云何為失。謂超越鄰比是名為失。云何受一坐食。謂於二坐處數坐數受食數洗缽。與此相違名一坐食。善人所行是業無疑。知如是過。見一坐食功德。是故應受。我從今日舍二坐食一坐食。云何一坐食功德。不多不少不貪不凈施。無諸病惱起居無妨。自事安樂。善人所行是業無疑。問云何受一坐食。云何為邊。云何為失。答邊有三種。謂坐邊水邊食邊。云何坐邊。食已猶坐。受水洗缽不得更食。此謂水邊。云何食邊。若於揣食生最後想。若吞不更食。此謂食邊。若經二坐則失一食。除水藥等。諸佛所嘆。此謂食邊。云何受節量食。若餐飲無度增身睡重。常生貪樂為腹無厭。知是過已。見節量功德。我從今日斷不貪恣受節量食。云何節食功德。籌量所食不恣于腹。多食增羸。知而不樂。除貪滅病斷諸懈怠。善人所行是業無疑。問云何受節量食。云何為失。答若受飯食應自思惟。所須多少。以為常準。不取長食。善知籌量斷無期度。謂節

【現代漢語翻譯】現代漢語譯本次第功德。我從今日捨棄非次第的乞食，受持次第乞食。什麼是次第乞食的功德？以平等心利益一切眾生，去除憎恨嫉妒，斷絕遊蕩嬉戲的過失，不喜好呼喚，不樂於多說話，遠離人群的住所，不疾行，像月亮一樣稀有出現，令人瞻仰。這是善人所行的事業，毫無疑問。問：什麼叫做次第乞食？什麼是受持？什麼是失去？答：如果比丘開始乞食，進入村落，從最後一家開始作為第一次序，這叫做次第行乞。什麼是失去？超越鄰近的住戶，這叫做失去。什麼是受持一坐食？在兩個座位的地方，計算座位次數、受食次數、洗缽次數。與此相反，就叫做非一坐食。這是善人所行的事業，毫無疑問。知道這樣的過失，看到一坐食的功德，所以應當受持。我從今日捨棄二坐食，受持一坐食。什麼是一坐食的功德？不多不少，不貪婪，不以不凈之物佈施，沒有各種疾病困擾，起居沒有妨礙，自身事務安樂。這是善人所行的事業，毫無疑問。問：如何受持一坐食？什麼是邊際？什麼是失去？答：邊際有三種，即座位邊際、水邊際、食物邊際。什麼是座位邊際？吃完后仍然坐在座位上，用水洗缽后不得再吃，這叫做水邊際。什麼是食物邊際？如果對於最後一口食物產生最後想，吞下後不再吃，這叫做食物邊際。如果經過兩個座位，就失去了這次一坐食的機會，除了水和藥物等。這是諸佛所讚歎的。這叫做食物邊際。什麼是受持節量食？如果飲食沒有節制，增加身體的沉重和睡眠，常常產生貪婪的快樂，爲了肚子而沒有厭足。知道這些過失后，看到節量食的功德，我從今日斷絕不貪婪放縱，受持節量食。什麼是節量食的功德？衡量所吃的食物，不放縱肚子。多吃會使身體虛弱，即使知道也不快樂。去除貪婪，消滅疾病，斷絕各種懈怠。這是善人所行的事業，毫無疑問。問：如何受持節量食？什麼是失去？答：如果接受飯食，應當自己思考，需要多少，作為常準。不拿過多的食物，善於衡量，斷絕沒有期限的度量，這叫做節量。 English version Gradual Merits. From today, I abandon non-gradual alms-seeking and undertake gradual alms-seeking. What are the merits of gradual alms-seeking? To benefit all beings with an equal mind, to eliminate hatred and jealousy, to cut off the faults of wandering and indulging, to not delight in summoning, to not enjoy excessive talking, to stay away from people's residences, to avoid hasty walking, to appear as rare as the moon, admired by people. This is undoubtedly the practice of virtuous people. Question: What is called gradual alms-seeking? What is acceptance? What is loss? Answer: If a Bhikkhu begins alms-seeking and enters a village, starting from the last house as the first in order, this is called gradual alms-seeking. What is loss? To skip neighboring houses is called loss. What is the acceptance of one-sitting meal? In two seating places, count the number of sittings, the number of meals taken, and the number of times the bowl is washed. The opposite of this is called non-one-sitting meal. This is undoubtedly the practice of virtuous people. Knowing such faults and seeing the merits of one-sitting meal, one should therefore undertake it. From today, I abandon two-sitting meals and undertake one-sitting meal. What are the merits of one-sitting meal? Not too much, not too little, not greedy, not giving impure offerings, without various illnesses, without hindrance in daily activities, peaceful in one's own affairs. This is undoubtedly the practice of virtuous people. Question: How to undertake one-sitting meal? What is the boundary? What is the loss? Answer: There are three boundaries: the sitting boundary, the water boundary, and the food boundary. What is the sitting boundary? After eating, still sitting, and after washing the bowl with water, one cannot eat again. This is called the water boundary. What is the food boundary? If one has the thought of 'last bite' for the last morsel of food, and after swallowing, one does not eat again, this is called the food boundary. If one goes through two sittings, one loses the opportunity for this one-sitting meal, except for water and medicine, etc. This is praised by all Buddhas. This is called the food boundary. What is the acceptance of measured food? If eating and drinking are without moderation, increasing the body's heaviness and sleepiness, constantly generating greedy pleasure, and being insatiable for the sake of the stomach. Knowing these faults and seeing the merits of measured food, from today, I cut off non-greed and indulgence and undertake measured food. What are the merits of measured food? Measuring the food one eats, not indulging the stomach. Eating too much weakens the body, and even knowing this, one is not happy. Eliminating greed, eradicating illness, cutting off all laziness. This is undoubtedly the practice of virtuous people. Question: How to undertake measured food? What is the loss? Answer: If accepting food, one should contemplate how much is needed, taking that as a constant standard. Not taking excessive food, being good at measuring, cutting off limitless indulgence, this is called measured.

【English Translation】 English version Gradual Merits. From today, I abandon non-gradual alms-seeking and undertake gradual alms-seeking. What are the merits of gradual alms-seeking? To benefit all beings with an equal mind, to eliminate hatred and jealousy, to cut off the faults of wandering and indulging, to not delight in summoning, to not enjoy excessive talking, to stay away from people's residences, to avoid hasty walking, to appear as rare as the moon, admired by people. This is undoubtedly the practice of virtuous people. Question: What is called gradual alms-seeking? What is acceptance? What is loss? Answer: If a Bhikkhu begins alms-seeking and enters a village, starting from the last house as the first in order, this is called gradual alms-seeking. What is loss? To skip neighboring houses is called loss. What is the acceptance of one-sitting meal? In two seating places, count the number of sittings, the number of meals taken, and the number of times the bowl is washed. The opposite of this is called non-one-sitting meal. This is undoubtedly the practice of virtuous people. Knowing such faults and seeing the merits of one-sitting meal, one should therefore undertake it. From today, I abandon two-sitting meals and undertake one-sitting meal. What are the merits of one-sitting meal? Not too much, not too little, not greedy, not giving impure offerings, without various illnesses, without hindrance in daily activities, peaceful in one's own affairs. This is undoubtedly the practice of virtuous people. Question: How to undertake one-sitting meal? What is the boundary? What is the loss? Answer: There are three boundaries: the sitting boundary, the water boundary, and the food boundary. What is the sitting boundary? After eating, still sitting, and after washing the bowl with water, one cannot eat again. This is called the water boundary. What is the food boundary? If one has the thought of 'last bite' for the last morsel of food, and after swallowing, one does not eat again, this is called the food boundary. If one goes through two sittings, one loses the opportunity for this one-sitting meal, except for water and medicine, etc. This is praised by all Buddhas. This is called the food boundary. What is the acceptance of measured food? If eating and drinking are without moderation, increasing the body's heaviness and sleepiness, constantly generating greedy pleasure, and being insatiable for the sake of the stomach. Knowing these faults and seeing the merits of measured food, from today, I cut off non-greed and indulgence and undertake measured food. What are the merits of measured food? Measuring the food one eats, not indulging the stomach. Eating too much weakens the body, and even knowing this, one is not happy. Eliminating greed, eradicating illness, cutting off all laziness. This is undoubtedly the practice of virtuous people. Question: How to undertake measured food? What is the loss? Answer: If accepting food, one should contemplate how much is needed, taking that as a constant standard. Not taking excessive food, being good at measuring, cutting off limitless indulgence, this is called measured.

量食。若不如是此則為失。云何受時後不食。斷于望想離於長食。知是過患。見時後不食功德。我從今日斷于長食。受時後不食。云何時後不食功德。斷所貪樂節護其身。離於宿食息所營求。無告於他不隨心欲。善人所行是業無疑。問時後幾種。云何為受。云何為失。答時後有二種。謂不節邊受持邊。云何不節邊。若受長食得別請罪不當更食。云何受持邊。已食二十一揣食。不當更受。時後不食則斷于長。若受長食失時後不食。云何受無事處。國中喧雜識觸五塵心生染樂。若住鬧處去來紛動。知是過患。復見無事處功德。我從今日斷國中住受無事處。云何無事處功德。離於國中喧雜識觸五塵心生染樂。若住鬧處去來紛動。見十種語功德最勝可愛。天人歡喜。不樂狎俗樂得寂。寂樂少聲從心禪坐善人所行是業無疑。問云何最後無事處。云何為受。云何為失。答離於國城。棲處郊外。避于邊遠。取中人四肘五百弓內。是最後無事處。除國中住。此謂無事處。若住國中則失無事處。云何受樹下坐。舍于覆處不積畜。修治貪受求索。知是為過。見樹下功德。我從今日斷于覆處受樹下住。云何樹下功德。依樂可愛不交世俗樂離作務與天同止。斷住處嫉及離愛著。善人所行是業無疑。問何樹可住。何樹可離。云何而受。云何能失。

【現代漢語翻譯】現代漢語譯本量食（適量飲食）。如果不如這樣做，那就是失誤。什麼是受食后不再進食？斷除對食物的期望和貪戀，遠離過量的飲食。明白過量飲食的過患，看到受食后不再進食的功德。我從今天開始斷除過量飲食，受食后不再進食。什麼是受食后不再進食的功德？斷除對食物的貪愛，節制並保護身體。遠離過夜的食物，停止對食物的營求。不向他人乞討，不隨心所欲地飲食。這是善人所奉行的行為，毫無疑問。問：受食后不食有幾種？什麼是『受』？什麼是『失』？答：受食后不食有兩種，即不節制和受持。什麼是不節制？如果接受了過量的食物，得到了額外的邀請，犯了罪，就不應當再吃。什麼是受持？已經吃了二十一揣食物，就不應當再接受。受食后不食就能斷除過量飲食。如果接受過量食物，就失去了受食后不食的功德。什麼是受持無事處（清凈處）？在國家城市中喧鬧雜亂，被眼、耳、鼻、舌、身五種塵境所擾亂，心中產生染著和快樂。如果住在喧鬧的地方，來來往往，紛繁擾動。明白這是過患，並且看到住在無事處的功德。我從今天開始斷除住在國家城市中，受持住在無事處。什麼是住在無事處的功德？遠離國家城市中的喧鬧雜亂，遠離眼、耳、鼻、舌、身五種塵境的擾亂，心中不產生染著和快樂。如果住在喧鬧的地方，來來往往，紛繁擾動。看到十種語言的功德，最為殊勝可愛，天人都歡喜。不喜好與世俗之人交往，喜歡得到寂靜。寂靜帶來快樂，減少聲音的干擾，從內心禪坐，這是善人所奉行的行為，毫無疑問。問：什麼是最後的無事處？什麼是『受』？什麼是『失』？答：遠離國家城市，居住在郊外，避開邊遠的地方，取中間地帶，在人四肘五百弓的範圍內，這就是最後的無事處。捨棄住在國家城市中，這叫做無事處。如果住在國家城市中，就失去了無事處。什麼是受持樹下坐？捨棄有遮蓋的住所，不積蓄財物，不修治貪慾和索求。明白這是過患，看到樹下坐的功德。我從今天開始斷除住在有遮蓋的住所，受持住在樹下。什麼是住在樹下的功德？依靠快樂和可愛，不與世俗之人交往，樂於遠離事務，與天人一同居住。斷除對住所的嫉妒以及遠離愛著。這是善人所奉行的行為，毫無疑問。問：什麼樹可以居住？什麼樹應當遠離？如何受持？如何失去？

【English Translation】 English version Eating in moderation (Māta bhojana). If it is not done this way, then it is a fault. What is not eating after the appointed time? Cutting off the expectation and craving for food, staying away from excessive eating. Knowing the fault of excessive eating, seeing the merit of not eating after the appointed time. From today, I will cut off excessive eating and not eat after the appointed time. What is the merit of not eating after the appointed time? Cutting off the craving for food, restraining and protecting the body. Staying away from overnight food, ceasing the pursuit of food. Not begging from others, not eating according to one's desires. This is the practice of virtuous people, without a doubt. Question: How many kinds of not eating after the appointed time are there? What is 'receiving'? What is 'losing'? Answer: There are two kinds of not eating after the appointed time, namely, unrestrained and restrained. What is unrestrained? If one receives excessive food, receives an extra invitation, commits an offense, one should not eat again. What is restrained? Having eaten twenty-one mouthfuls of food, one should not receive more. Not eating after the appointed time cuts off excessive eating. If one receives excessive food, one loses the merit of not eating after the appointed time. What is receiving a secluded place (Araññaka)? In the country and city, there is noise and confusion, disturbed by the five senses of sight, hearing, smell, taste, and touch, and the mind generates attachment and pleasure. If one lives in a noisy place, there is coming and going, and confusion. Knowing this is a fault, and seeing the merit of living in a secluded place. From today, I will cut off living in the country and city, and receive living in a secluded place. What is the merit of living in a secluded place? Staying away from the noise and confusion in the country and city, staying away from the disturbance of the five senses of sight, hearing, smell, taste, and touch, and the mind does not generate attachment and pleasure. If one lives in a noisy place, there is coming and going, and confusion. Seeing the merit of ten kinds of speech, which are most excellent and lovely, and the gods rejoice. Not liking to associate with worldly people, liking to obtain solitude. Solitude brings happiness, reduces the disturbance of sound, meditating from the heart, this is the practice of virtuous people, without a doubt. Question: What is the ultimate secluded place? What is 'receiving'? What is 'losing'? Answer: Staying away from the country and city, dwelling in the suburbs, avoiding remote places, taking the middle ground, within four cubits and five hundred bows of a person, this is the ultimate secluded place. Abandoning living in the country and city, this is called a secluded place (Araññaka). If one lives in the country and city, one loses the secluded place. What is receiving dwelling under a tree? Abandoning covered dwellings, not accumulating possessions, not cultivating greed and seeking. Knowing this is a fault, seeing the merit of dwelling under a tree. From today, I will cut off living in covered dwellings, and receive dwelling under a tree. What is the merit of dwelling under a tree? Relying on happiness and loveliness, not associating with worldly people, delighting in being away from affairs, dwelling together with the gods. Cutting off jealousy of dwellings and staying away from attachment. This is the practice of virtuous people, without a doubt. Question: What trees can be dwelt under? What trees should be avoided? How to receive? How to lose?

答于日中時樹影至處。及無風時葉所墮處。是所可住。除危朽樹空腐樹鬼神樹。離諸覆處是受樹下。若往覆處則失樹下。云何受露地住。不樂覆處及在樹下藏畜物處。知是過患。見露住功德。我從今日斷不樂處受露地住。云何露住功德。莫往不樂處。斷懈怠睡眠。猶如野鹿隨意而行無所追慕。善人所行是業無疑。云何為受。云何為失。斷于覆處及在樹下。是受露住。若住覆處及在樹下。則失露住。云何受冢間住。若於余處少行放逸。不起畏惡。知是過患。見冢間功德。我從今日斷于余處受冢間住。云何受冢間功德。得死時念。得不凈相。得非人敬重。不起放逸。伏于欲染。多所厭患。不懼可畏。觀身空寂。斷計常想。善人所行是業無疑。問云何受冢間功德。於何可住。於何可行。何受何失。答若恒有人常多哭泣。恒有煙火。若初欲住如是冢間。當先觀察。有餘靜處。便可往住。若比丘止於冢間。不當作房及安床座。不從風坐不逆風住。臥時不熟。無食魚味。不飲乳酪不食麻粹。不觸肴肉。不住屋中。不安缽器。若人已去捉持坐具及余衣物。往到冢間。當其住處如擲物遠。明相現時攝諸衣具還僧伽藍。除余處住。是謂冢間。若住余處則名為失。云何受。遇得處住。不樂人所貪。不惱他令避。知是過患。見遇得處功德。我

【現代漢語翻譯】現代漢語譯本：答：在日中時樹影所至之處，以及無風時樹葉飄落之處，是可以居住的地方。避開危險腐朽的樹、空心的樹、被鬼神佔據的樹。遠離所有遮蔽之處，這才是受持樹下住。如果前往遮蔽之處，就失去了樹下住。如何受持露地住呢？不貪戀遮蔽之處，以及在樹下堆放物品的地方。明白這些是過患，看到露地住的功德。我從今天開始斷除貪戀之處，受持露地住。露地住有什麼功德呢？不去不樂意去的地方，斷除懈怠和睡眠，就像野鹿一樣隨意行走，沒有追求和羨慕。善人所行就是這種行為，毫無疑問。如何是受持？如何是失去？斷除遮蔽之處以及在樹下，這就是受持露地住。如果住在遮蔽之處以及在樹下，就失去了露地住。如何受持冢間住（墳墓間居住）呢？如果在其他地方稍微放縱，不會感到畏懼和厭惡，明白這是過患，看到冢間住的功德。我從今天開始斷除在其他地方居住，受持冢間住。受持冢間住有什麼功德呢？能夠得到死亡時的念頭，能夠得到不凈的觀想，能夠得到非人的敬重，不會生起放逸，降伏對慾望的染著，對世俗更加厭惡，不懼怕可怕的事物，觀察身體的空寂，斷除執著于常的念頭。善人所行就是這種行為，毫無疑問。問：如何受持冢間住的功德？在什麼地方可以居住？在什麼地方可以行走？什麼是受持？什麼是失去？答：如果經常有人哭泣，經常有煙火，如果最初想要住在這樣的墳墓間，應當先觀察，是否有其他安靜的地方，就可以前往居住。如果比丘住在墳墓間，不應當建造房屋以及安放床座，不迎風坐，不逆風住，睡覺時不睡熟，沒有魚的味道，不喝乳酪，不吃麻的碎末，不接觸葷菜肉食，不住在房屋中，不安放缽器。如果有人已經離開，拿著坐具以及其他衣物，前往墳墓間，應當像丟棄東西一樣遠離他所居住的地方。天亮時，收起所有的衣物回到僧伽藍（寺院）。離開其他地方居住，這就是所謂的冢間住。如果住在其他地方，就叫做失去。如何受持遇得處住（隨處而安住）？不貪戀他人所貪戀的，不惱亂他人令其避開，明白這是過患，看到遇得處住的功德。我

【English Translation】 English version: Answer: The place where the shadow of the tree reaches at midday, and the place where the leaves fall when there is no wind, is a suitable place to dwell. Avoid dangerous and decaying trees, hollow trees, and trees occupied by ghosts and spirits. Staying away from all covered places is to uphold dwelling under a tree. If one goes to a covered place, one loses dwelling under a tree. How does one uphold dwelling in the open air? Not delighting in covered places, and places under trees where things are stored. Knowing these are faults, seeing the merits of dwelling in the open air. From today onwards, I will renounce delighting in such places and uphold dwelling in the open air. What are the merits of dwelling in the open air? Not going to places one dislikes, cutting off laziness and sleep, like a wild deer wandering freely without pursuit or longing. The conduct of virtuous people is undoubtedly this practice. What is upholding? What is losing? Cutting off covered places and dwelling under trees is upholding dwelling in the open air. If one dwells in covered places and under trees, one loses dwelling in the open air. How does one uphold dwelling in a charnel ground (cemetery)? If one is slightly unrestrained in other places, not arising fear and aversion, knowing this is a fault, seeing the merits of dwelling in a charnel ground. From today onwards, I will renounce dwelling in other places and uphold dwelling in a charnel ground. What are the merits of upholding dwelling in a charnel ground? One can obtain mindfulness of death, obtain the contemplation of impurity, obtain the respect of non-humans, not give rise to unrestraint, subdue attachment to desires, have more aversion to the mundane, not fear the fearful, contemplate the emptiness and stillness of the body, and cut off the thought of permanence. The conduct of virtuous people is undoubtedly this practice. Question: How does one uphold the merits of dwelling in a charnel ground? Where can one dwell? Where can one walk? What is upholding? What is losing? Answer: If there are constantly people weeping, and constantly smoke and fire, if one initially wants to dwell in such a charnel ground, one should first observe whether there are other quiet places, then one can go and dwell there. If a Bhikkhu dwells in a charnel ground, one should not build a house or set up a bed, not sit facing the wind, not dwell against the wind, not sleep soundly, not have the taste of fish, not drink milk or cheese, not eat hemp pulp, not touch cooked meat, not dwell in a house, not set up a bowl. If someone has already left, taking the sitting cloth and other clothes, going to the charnel ground, one should stay away from the place where they dwell as far as throwing something. When the sign of dawn appears, gather all the clothes and return to the Sangharama (monastery). Leaving dwelling in other places, this is called dwelling in a charnel ground. If one dwells in other places, it is called losing. How does one uphold dwelling in a found place (dwelling wherever one finds a place)? Not delighting in what others delight in, not disturbing others to make them avoid, knowing this is a fault, seeing the merits of dwelling in a found place. I

從今日斷貪住處受遇得處。云何遇得處功德。覓知足處。貪于寂靜。斷多愛樂。人所敬重。住于慈悲一向斂攝。善人所行是業無疑。云何為受。云何為失。斷貪所止。是謂依遇。若往樂處則名為失。云何受常坐不臥。于所住處睡眠懈怠。知是過患。見常坐功德。我從今日斷于惛臥。受常坐不臥。云何常坐功德。斷生怠處。除為身嫉離染觸樂少於纏睡。常多寂靜堪修禪勝。善人所行是業無疑。云何為受。云何為失。謂斷睡臥。若寢名失。云何離糞掃衣。于居士施衣芻麻古貝憍奢耶欽婆羅等。以方便受不失納衣。云何三衣。若畜長衣已過十日。有月望衣。有功德衣。又有長衣。為護臥具敷具覆瘡衣手巾雨浴衣不受持不凈施。若以方便不失三衣。云何乞食方便。若僧次食及常住食。行籌食十五日食。布薩食眾食寺食。以方便受不失乞食。若見此過亦應舍離。云何次第乞食方便。見象馬等當門而斗可羞鄙處。諸如是等若見宜避。又見旃陀羅覆缽。學家隨和上阇梨客行比丘。諸如是等方便而越。不失次第。云何一坐食方便。若正食時見象馬牛蛇雨和上阇梨客比丘來。方便而起。起已更食。不失一坐。若節量食及時後食無方便。云何無事處方便。或為受戒懺罪。問法布薩自恣自病看疾。問經疑處。如是等緣。方便住聚落。不失無事

處。云何樹下方便。若遇雨時宜入覆處。明相既現還而不失。樹下露住冢間。遇得此等方便。亦復如是。余住處可住常坐不臥無方便。復有一說。若灌鼻時得作方便。不失常坐。以此十三頭陀。更成八法。如毗曇中說八頭陀。是時後不食攝。節量一坐。其所受持成一種類。是無事處攝。樹下露坐冢間。何故於無事處。若營造房舍樂為作務。多所聚蓄愛著住處。非心所樂。作如是意。于樹下冢間露地凈住。是故成八。於八頭陀覆成三法。一無事處。二糞掃衣。三行乞食。若三清凈頭陀成滿。故佛為難陀說。何時見汝成無事處。受糞掃衣。不時後食。趣養身命。無見所欲。問誰名頭陀分。頭陀有幾種法。云何三行人修頭陀行。幾頭陀有時節。有是頭陀說頭陀。答有十三頭陀。是佛所說。佛所制戒。此謂頭陀分。此不應說善不善無記。何以故。不善人與惡欲同故。不除惡欲。共起非法貪樂利養。是故不善頭陀。幾種法者。謂有二頭陀法。不貪不癡。如佛所說。若糞掃衣比丘。依少欲知足樂靜無疑。依于解脫。是謂受糞掃衣。諸餘頭陀。亦復如是。不貪不癡。以此不貪於此十三處能除貪慾。以此不癡於十三處能除無明。複次以此不貪佛之所許。能生厭患。相似無疑除欲染欺誑以此不癡。相似除身羸欺誑。此二頭陀法。是不貪不

【現代漢語翻譯】現代漢語譯本：處。什麼是樹下方便（在樹下修行時的方便）？如果遇到下雨，應該進入有遮蔽的地方。天亮之後，返回原來的地方，不要迷失。樹下露宿和在墳墓間修行也是如此，遇到這些方便時，也應該這樣做。其餘的住所，如果可以常坐不臥，沒有其他方便也可以。還有一種說法，如果在灌鼻（一種清潔鼻腔的方法）時，可以作為一種方便，不失去常坐的修行。這十三種頭陀行，又可以組成八種法。如《毗曇》中所說的八種頭陀行，是過午不食，節制飲食，一次就坐。所受持的成為一種類別，屬於無事處。樹下、露地、墳墓間，為什麼屬於無事處？如果營造房舍，喜歡從事各種事務，大量積蓄，貪愛住所，就不是內心所喜好的。作這樣的想法，在樹下、墳墓間、露地清凈地居住。所以成為八種。在八種頭陀行中，又可以組成三種法：一是無事處，二是糞掃衣（穿用丟棄的破舊衣服），三是行乞食（乞討食物）。如果三種清凈的頭陀行圓滿，所以佛陀為難陀（Ananda）說，什麼時候見你成就無事處，受糞掃衣，不過午食用以維持生命，沒有所見之慾。問：誰被稱為頭陀分（dhuta-guna，頭陀支）？頭陀有幾種法？什麼樣的三行人修頭陀行？有幾種頭陀行是有時節限制的？有的是頭陀，說是頭陀。答：有十三種頭陀行，是佛陀所說，佛陀所制定的戒律。這被稱為頭陀分。這不應該說是善、不善、無記（既非善亦非惡）。為什麼呢？因為不善的人與惡欲相同。不能去除惡欲，共同產生非法的貪婪，貪圖利益供養。所以是不善的頭陀。幾種法呢？有兩種頭陀法：不貪和不癡。如佛陀所說，如果穿糞掃衣的比丘，依靠少欲知足，樂於安靜，沒有疑惑，依靠解脫。這就是受糞掃衣。其餘的頭陀行，也是如此。不貪和不癡。用這種不貪，在這十三種地方能夠去除貪慾。用這種不癡，在十三種地方能夠去除無明。再次，用這種不貪，佛陀所允許的，能夠產生厭離，相似於沒有疑惑，去除慾望的污染和欺騙。用這種不癡，相似於去除身體的羸弱和欺騙。這兩種頭陀法，是不貪和不 English version: Place. What is the 'convenience under a tree' (the convenience when practicing under a tree)? If it rains, one should enter a covered place. After dawn, return to the original place and do not get lost. Living in the open under a tree and practicing among tombs are also the same; when encountering these conveniences, one should do likewise. For other dwellings, if one can constantly sit and not lie down, even without other conveniences, that is acceptable. There is another saying: when irrigating the nose (a method of cleaning the nasal passages), one can consider it a convenience and not lose the practice of constant sitting. These thirteen dhuta practices can be further formed into eight practices. As the eight dhuta practices mentioned in the Abhidhamma, they involve not eating after noon, moderating food intake, and sitting in one posture. What is undertaken becomes a category, belonging to a place of non-engagement. Why are under a tree, in the open, and among tombs considered places of non-engagement? If one builds houses, enjoys engaging in various affairs, accumulates a lot, and is attached to dwellings, that is not what the mind delights in. By thinking in this way, one dwells purely under trees, among tombs, and in the open. Therefore, it becomes eight. Within the eight dhuta practices, three practices can be formed: first, a place of non-engagement; second, robes made of discarded rags (wearing discarded old clothes); and third, begging for food (begging for alms). If the three pure dhuta practices are fulfilled, the Buddha told Ananda (Ananda) when he would see him accomplish a place of non-engagement, wear robes made of discarded rags, not eat after noon to sustain life, and have no desires for what is seen. Question: Who is called a 'dhuta-guna' (dhuta-guna, quality of asceticism)? How many practices are there in dhuta? What kind of three practitioners practice dhuta? How many dhuta practices have seasonal restrictions? Some are dhuta, saying they are dhuta. Answer: There are thirteen dhuta practices, which the Buddha spoke of and the Buddha established as precepts. This is called 'dhuta-guna'. This should not be said to be good, unwholesome, or neutral (neither good nor bad). Why? Because unwholesome people are the same as evil desires. Unable to remove evil desires, they jointly generate unlawful greed, coveting benefits and offerings. Therefore, it is an unwholesome dhuta. How many practices are there? There are two dhuta practices: non-greed and non-delusion. As the Buddha said, if a bhikkhu wearing robes made of discarded rags relies on few desires, contentment, enjoys tranquility, and has no doubts, he relies on liberation. This is called wearing robes made of discarded rags. The other dhuta practices are also the same. Non-greed and non-delusion. With this non-greed, one can remove greed in these thirteen places. With this non-delusion, one can remove ignorance in the thirteen places. Furthermore, with this non-greed, what the Buddha allows can generate aversion, similar to having no doubts, removing the defilement and deception of desire. With this non-delusion, it is similar to removing the weakness and deception of the body. These two dhuta practices are non-greed and non-

【English Translation】 Place. What is the 'convenience under a tree' (the convenience when practicing under a tree)? If it rains, one should enter a covered place. After dawn, return to the original place and do not get lost. Living in the open under a tree and practicing among tombs are also the same; when encountering these conveniences, one should do likewise. For other dwellings, if one can constantly sit and not lie down, even without other conveniences, that is acceptable. There is another saying: when irrigating the nose (a method of cleaning the nasal passages), one can consider it a convenience and not lose the practice of constant sitting. These thirteen dhuta practices can be further formed into eight practices. As the eight dhuta practices mentioned in the Abhidhamma, they involve not eating after noon, moderating food intake, and sitting in one posture. What is undertaken becomes a category, belonging to a place of non-engagement. Why are under a tree, in the open, and among tombs considered places of non-engagement? If one builds houses, enjoys engaging in various affairs, accumulates a lot, and is attached to dwellings, that is not what the mind delights in. By thinking in this way, one dwells purely under trees, among tombs, and in the open. Therefore, it becomes eight. Within the eight dhuta practices, three practices can be formed: first, a place of non-engagement; second, robes made of discarded rags (wearing discarded old clothes); and third, begging for food (begging for alms). If the three pure dhuta practices are fulfilled, the Buddha told Ananda (Ananda) when he would see him accomplish a place of non-engagement, wear robes made of discarded rags, not eat after noon to sustain life, and have no desires for what is seen. Question: Who is called a 'dhuta-guna' (dhuta-guna, quality of asceticism)? How many practices are there in dhuta? What kind of three practitioners practice dhuta? How many dhuta practices have seasonal restrictions? Some are dhuta, saying they are dhuta. Answer: There are thirteen dhuta practices, which the Buddha spoke of and the Buddha established as precepts. This is called 'dhuta-guna'. This should not be said to be good, unwholesome, or neutral (neither good nor bad). Why? Because unwholesome people are the same as evil desires. Unable to remove evil desires, they jointly generate unlawful greed, coveting benefits and offerings. Therefore, it is an unwholesome dhuta. How many practices are there? There are two dhuta practices: non-greed and non-delusion. As the Buddha said, if a bhikkhu wearing robes made of discarded rags relies on few desires, contentment, enjoys tranquility, and has no doubts, he relies on liberation. This is called wearing robes made of discarded rags. The other dhuta practices are also the same. Non-greed and non-delusion. With this non-greed, one can remove greed in these thirteen places. With this non-delusion, one can remove ignorance in the thirteen places. Furthermore, with this non-greed, what the Buddha allows can generate aversion, similar to having no doubts, removing the defilement and deception of desire. With this non-delusion, it is similar to removing the weakness and deception of the body. These two dhuta practices are non-greed and non-

癡。云何三行人修頭陀行。謂貪癡行人是修頭陀行。嗔恚行人不能修行。何以故。貪癡行人。而能修行頭陀。如貪人至愛成不放逸。若不放逸則能伏貪。如癡無疑。依頭陀受成不放逸。若不放逸則能伏癡。何故貪癡人修行頭陀。瞋人受苦更成其惡。如痰病者。若服熱湯轉增其疾。是故瞋人不當修行。復說瞋人應住無事處及在樹下。何故住無事處。以無世間苦故。幾頭陀有時節。三頭陀八月時。謂樹下住露地住冢間住。是安居時。佛聽覆處。問云何是頭陀說頭陀。答亦有頭陀說頭陀。有頭陀不說頭陀。有非頭陀說有頭陀。有非頭陀不說頭陀。云何有頭陀說頭陀。謂阿羅漢成就頭陀受。云何有頭陀不說頭陀。謂阿羅漢不成就頭陀受。云何有非頭陀說頭陀。謂學人及凡夫成就頭陀受。云何非頭陀不說頭陀。謂學人凡夫不成就頭陀受。問頭陀何相何味何起。答少欲為相。知足為味。無疑為起。複次無所著為相。無過為味。不退為起。云何初中后。謂受為初。修行為中。歡喜為后。

分別定品第四

問爾時凈戒坐禪人。已行頭陀受成就勝善處。當何所作。答令定起。問何定何相何味何起何處。何人受禪解脫定。正受何差別。幾定因可見。以此起定。障定有幾法。幾定功德。定幾衆具。幾種定。云何起定。答定者有清

【現代漢語翻譯】現代漢語譯本癡。什麼是三種人修行頭陀行（dhūta-guṇa，一種苦行）？是指有貪慾和愚癡的人修行頭陀行。有嗔恚心的人不能修行。為什麼呢？因為有貪慾和愚癡的人，反而能修行頭陀。比如貪愛的人，因為極度喜愛而變得不放逸（apramāda，精進）。如果不放逸，就能降伏貪慾。比如愚癡的人，因為沒有懷疑，依靠頭陀的戒律而變得不放逸。如果不放逸，就能降伏愚癡。為什麼貪慾和愚癡的人適合修行頭陀呢？因為嗔恚的人，承受痛苦反而會加劇他的惡念。就像患有痰病的人，如果服用熱湯，反而會加重病情。所以嗔恚的人不應該修行頭陀。還有一種說法是，嗔恚的人應該住在安靜的地方或者樹下。為什麼要住在安靜的地方呢？因為沒有世間的痛苦。有幾種頭陀行是有時間限制的？有三種頭陀行在八月的時候進行，即樹下住、露地住、冢間住。這是安居（varsa，雨季安居）的時候。佛允許有遮蓋的地方。問：什麼是頭陀？什麼是說頭陀？答：有頭陀又說頭陀，有頭陀卻不說頭陀，有不是頭陀卻說自己是頭陀，有不是頭陀也不說自己是頭陀。什麼是有頭陀又說頭陀？是指阿羅漢（arhat，已證悟者）成就了頭陀的戒律。什麼是有頭陀卻不說頭陀？是指阿羅漢沒有成就頭陀的戒律。什麼是有不是頭陀卻說自己是頭陀？是指還在學習的人以及凡夫成就了頭陀的戒律。什麼是有不是頭陀也不說自己是頭陀？是指還在學習的人以及凡夫沒有成就頭陀的戒律。問：頭陀的相是什麼？味是什麼？起是什麼？答：少欲是相，知足是味，無疑是起。又，無所執著是相，沒有過失是味，不退轉是起。什麼是初、中、后？是指受持為初，修行為中，歡喜為后。

分別定品第四

問：這時，持凈戒、坐禪的人，已經修行頭陀，受持併成就了殊勝的善處，應當做什麼？答：應當令禪定生起。問：什麼是禪定？相是什麼？味是什麼？起是什麼？處是什麼？什麼人能受禪定解脫？正受有什麼差別？有幾種禪定的因是可見的？用什麼來生起禪定？障礙禪定有幾種法？禪定有幾種功德？禪定有幾種眾具？有幾種禪定？如何生起禪定？答：禪定是清凈的。

【English Translation】 English version Ignorance. What are the three types of people who practice dhūta-guṇa (ascetic practices)? It refers to those with greed and ignorance who practice dhūta-guṇa. Those with anger cannot practice. Why? Because those with greed and ignorance can instead practice dhūta. For example, a greedy person, due to extreme love, becomes diligent (apramāda). If they are diligent, they can subdue greed. For example, an ignorant person, without doubt, relies on the precepts of dhūta and becomes diligent. If they are diligent, they can subdue ignorance. Why are those with greed and ignorance suitable for practicing dhūta? Because those with anger, enduring suffering, will only intensify their evil thoughts. It's like a person with phlegm disease, if they take hot soup, it will only worsen their condition. Therefore, those with anger should not practice dhūta. There is also a saying that those with anger should live in quiet places or under trees. Why live in quiet places? Because there is no worldly suffering. How many dhūta practices have time restrictions? There are three dhūta practices that are performed in the eighth month, namely living under trees, living in the open, and living in cemeteries. This is during the varsa (rainy season retreat). The Buddha allows covered places. Question: What is dhūta? What is 'speaking of dhūta'? Answer: There are those who are dhūta and speak of dhūta, those who are dhūta but do not speak of dhūta, those who are not dhūta but say they are dhūta, and those who are not dhūta and do not say they are dhūta. What is 'being dhūta and speaking of dhūta'? It refers to an arhat (enlightened being) who has achieved the precepts of dhūta. What is 'being dhūta but not speaking of dhūta'? It refers to an arhat who has not achieved the precepts of dhūta. What is 'not being dhūta but saying they are dhūta'? It refers to a student and an ordinary person who has achieved the precepts of dhūta. What is 'not being dhūta and not speaking of dhūta'? It refers to a student and an ordinary person who has not achieved the precepts of dhūta. Question: What is the characteristic of dhūta? What is the taste? What is the arising? Answer: Few desires are the characteristic, contentment is the taste, and no doubt is the arising. Furthermore, non-attachment is the characteristic, no fault is the taste, and non-regression is the arising. What is the beginning, middle, and end? It refers to receiving as the beginning, practicing as the middle, and joy as the end.

Chapter Four on Distinguishing Samādhi (Concentration)

Question: At this time, what should a person who upholds pure precepts, meditates, practices dhūta, and has achieved excellent virtuous states do? Answer: They should cause samādhi to arise. Question: What is samādhi? What is its characteristic? What is its taste? What is its arising? What is its place? Who can receive samādhi liberation? What is the difference in right reception? How many causes of samādhi are visible? What is used to generate samādhi? How many factors obstruct samādhi? How many merits are there in samādhi? How many requisites are there for samādhi? How many types of samādhi are there? How does samādhi arise? Answer: Samādhi is pure.

凈心。一向精進與寂靜功德等。正真住不亂。此謂定。複次煩惱猛風無傾心慮。如殿里燈光焰不動。如阿毗曇說。若心正住無所攀緣。亦不動亂。寂靜無著。正定定根定力。此謂為定。云何相何味何起何處。心住是相伏怨是味。寂靜是起。于染不著心得解脫。是名為處。何人受定。謂受心數等方便定等。如手執稱。令心心數等。如缽中油。念與精進等行為定。猶如四馬齊力牽車。思惟等為定。如彼箭師注心調直。以除怨故。如藥消毒。如毗曇說。斂攝是定義。從是定義滿是定義。禪者四禪。謂初禪等。解脫者。謂八解脫。內有色想外觀色等。定者三定。謂有覺有觀等。正受者。謂九次第正受。云何為禪。思惟事故。思惟怨故。心喜樂故。離障解脫故。令平等故。方便發定故。得自在故。不以一義住正受故。樂起定故。解脫正受者。幾功德令定得。起見四功德令定得起。云何為四。現見法樂樂住。以觀樂事。神通現證有具足。何者現見法樂樂住。謂人得定。能生無漏。心起悅味。受出世樂。現見法樂樂住。是故世尊說。彼此身從靜生喜。使得清涼。令漸圓滿具足成就等。如佛告比丘。我先作尼干。七日七夜身不動搖。口不言說默然端住。一向受樂。是謂于聖法現見法樂樂住。以觀樂事者。謂坐禪人得心定事。無有蓋纏。

【現代漢語翻譯】現代漢語譯本凈心（凈化心靈）。一心精進于寂靜的功德等等。真正安住而不散亂，這叫做『定』（Samadhi, 禪定）。進一步說，煩惱的猛烈狂風無法傾覆內心的思慮，就像殿堂里的燈光，火焰不會搖動。正如《阿毗曇》（Abhidhamma, 論藏）所說，如果內心安住于正道，沒有攀緣，也不會動搖散亂，寂靜而沒有執著，這就是正定、定的根本、定的力量，這叫做『定』。什麼是定的『相』（lakṣaṇa, 特徵）、『味』（rasa, 作用）、『起』（pratyupasthāna, 顯現）、『處』（pada, 近因）？內心安住是它的『相』，降伏怨敵是它的『味』，寂靜是它的『起』，對於染污不執著，內心得到解脫，這叫做它的『處』。什麼人能夠獲得『定』？是指能夠獲得與心念相關的各種方便，以及各種『定』。就像用手拿著秤，使內心和心念等同。又像缽中的油，念頭和精進等行為就是『定』。又像四匹馬齊心協力拉車，思惟等等就是『定』。又像箭師專心致志地調整箭的筆直，爲了去除怨敵的緣故。又像藥物去除毒素。正如《毗曇》所說，收攝是『定』的定義，從這個定義開始圓滿也是『定』的定義。禪者有四禪，即初禪等等。解脫者有八解脫，即內有色想外觀色等等。『定』有三種，即有覺有觀等等。『正受』（samyak pratipatti, 正受）有九次第正受。什麼是『禪』（dhyāna, 禪那）？因為思惟的緣故，因為思惟怨敵的緣故，內心喜悅快樂的緣故，遠離障礙而解脫的緣故，使內心平等安定的緣故，方便發起『定』的緣故，獲得自在的緣故，不以一種意義安住于『正受』的緣故，快樂生起『定』的緣故。解脫『正受』，需要多少功德才能使『定』生起？看見四種功德才能使『定』生起。什麼是這四種功德？現見法的快樂而安住，以觀察快樂的事情，神通現證而具有。什麼是現見法的快樂而安住？是指人獲得『定』，能夠生起無漏智慧，內心生起喜悅的味道，感受出世間的快樂，這就是現見法的快樂而安住。所以世尊說，從靜止中生出喜悅，使身體清涼，逐漸圓滿具足成就等等。正如佛陀告訴比丘，我先前作為尼干（Nigaṇṭha, 耆那教徒），七天七夜身體不動搖，口不說話，默默地端正安住，一心一意地感受快樂，這就是對於聖法現見法的快樂而安住。以觀察快樂的事情，是指坐禪的人獲得內心安定的事情，沒有蓋障纏縛。

【English Translation】 English version Purifying the mind. Wholeheartedly advancing in the merits of tranquility and so forth. Truly abiding without disturbance, this is called 'Samadhi' (concentration). Furthermore, the fierce winds of afflictions cannot overturn the mind's thoughts, like the flame of a lamp in a hall, which does not flicker. As the 'Abhidhamma' (Higher Doctrine) says, if the mind abides rightly, without clinging, it will not be disturbed or scattered, tranquil and without attachment. This is right concentration, the root of concentration, the power of concentration; this is called 'Samadhi'. What are the 'characteristics' (lakṣaṇa), 'function' (rasa), 'manifestation' (pratyupasthāna), and 'proximate cause' (pada) of Samadhi? The abiding of the mind is its 'characteristic', subduing enemies is its 'function', tranquility is its 'manifestation', and non-attachment to defilements, with the mind attaining liberation, is called its 'proximate cause'. Who can attain 'Samadhi'? It refers to those who can attain various means related to the mind, as well as various 'Samadhis'. It is like holding a scale in hand, making the mind and its thoughts equal. It is also like oil in a bowl, where mindfulness and diligent actions are 'Samadhi'. It is also like four horses pulling a chariot with united strength; contemplation and so forth are 'Samadhi'. It is also like an archer focusing intently on straightening an arrow, for the sake of removing enemies. It is also like medicine removing poison. As the 'Abhidhamma' says, restraint is the definition of 'Samadhi', and fulfillment from this definition is also the definition of 'Samadhi'. Meditators have four 'Dhyanas' (meditative states), namely the first Dhyana and so on. Those who are liberated have eight liberations, namely perceiving forms internally while observing forms externally, and so on. There are three 'Samadhis', namely with initial and sustained thought, and so on. 'Right attainment' (samyak pratipatti) refers to the nine successive attainments. What is 'Dhyana' (meditation)? It is because of contemplation, because of contemplating enemies, because of the mind's joy and happiness, because of liberation from obstacles, because of making the mind equal and stable, because of facilitating the arising of 'Samadhi', because of attaining freedom, because of not abiding in one meaning in 'Right Attainment', because of the arising of joy in 'Samadhi'. How many merits are needed for 'Samadhi' to arise from liberated 'Right Attainment'? Seeing four merits allows 'Samadhi' to arise. What are these four merits? Experiencing the joy of the Dharma and abiding in it, observing joyful things, and having the manifestation and realization of supernormal powers. What is experiencing the joy of the Dharma and abiding in it? It refers to a person who attains 'Samadhi' and can generate undefiled wisdom, with the mind experiencing a taste of joy and receiving supramundane happiness; this is experiencing the joy of the Dharma and abiding in it. Therefore, the World Honored One said that joy arises from stillness, making the body cool, gradually perfecting and fully accomplishing, and so on. Just as the Buddha told the Bhikkhus, 'I previously practiced as a Nigaṇṭha (Jaina ascetic), remaining motionless for seven days and seven nights, without speaking, silently and uprightly abiding, wholeheartedly experiencing joy; this is experiencing the joy of the Dharma and abiding in it.' Observing joyful things refers to the matter of a meditating person attaining mental stability, without the hindrances of coverings and entanglements.

調柔堪受持。觀見陰入界等。自性安樂。是故世尊教諸比丘。應當修行。如是一切以心依如實知。神通現證者。已得定人依證五通。謂如意天耳他心宿命天眼。是故世尊說。已得心定隨宜轉變。如是一切令得如意。有具足者。已得定人未到無學。終令不退。由定得報。得色無色有具足。如佛所說。少修初禪得梵天眷屬。如是種類一切生彼。如是一切此四功德。能生彼定。一一當起。障定有幾者。謂八法。欲欲嗔恚。懈怠睡眠。調戲疑惑。無明無喜樂。一切惡法是障法。幾定因者。謂有八法。是因出離不嗔。明相不亂。一切善法令心歡喜。能生法智。是為定因。幾定資者。謂有七種戒。眾具知足。覆蔽根門。節量飲食。初中后夜而不睡眠。常念智慧。住處靜寂。定有幾種者。定有二種。一世間定。二出世間定。聖果所得。謂出世定。餘名世定。其世間定。是有漏有結有縛。是流是厄是蓋是戒盜見盜。是取是煩惱。此謂世間定。與此相違名出世定。複次定有二種。邪定正定。云何邪定。不善一心。是謂邪定。若善一心。是謂正定。邪定當斷。正定應修。複次定有二種。外定安定。彼彼定初分此謂外定。性除無間此謂安定。複次定有三種。有覺有觀定。無覺少觀定。無覺無觀定。云何有覺有觀。謂初禪有覺有觀。二禪無覺少

【現代漢語翻譯】現代漢語譯本調柔堪能忍受和堅持。觀察五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）等等，自性是安樂的。因此，世尊教導各位比丘，應當修行，像這樣一切都用心去如實地瞭解。以神通來親身驗證的人，是已經得到禪定的人，依靠禪定來驗證五神通，也就是如意通、天耳通、他心通、宿命通、天眼通。所以世尊說，已經得到心定的人，可以隨意轉變。像這樣一切都能如意。有具足條件的人，已經得到禪定但還未達到無學（阿羅漢果），最終也不會退轉。由於禪定能得到果報，得到色界和無色界的果報。如佛所說，稍微修習初禪就能得到梵天眷屬。像這樣的種類一切眾生都會生到那裡。像這樣一切，這四種功德，能生起彼定，應當一一發起。障礙禪定有幾種呢？有八種：貪慾、嗔恚、懈怠、睡眠、掉舉（調戲）、疑惑、無明、無喜樂。一切惡法都是障礙。禪定的因有幾種呢？有八種：是出離心、不嗔恨、光明之相、不散亂，一切善法使內心歡喜，能生起法智。這是禪定的因。禪定的資糧有幾種呢？有七種：持戒、對所需物品知足、守護根門、飲食有節制、初夜、中夜、后夜不睡眠、常念智慧、住在安靜的地方。禪定有幾種呢？禪定有兩種：世間禪定和出世間禪定。聖果所得到的，稱為出世間禪定，其餘的稱為世間禪定。世間禪定是有漏、有結、有縛的，是流轉、是災厄、是覆蓋、是戒律上的盜取和見解上的盜取，是執取、是煩惱。這稱為世間禪定。與此相反的稱為出世間禪定。再次，禪定有兩種：邪定和正定。什麼是邪定？不善的一心，這稱為邪定。如果是善的一心，這稱為正定。邪定應當斷除，正定應當修習。再次，禪定有兩種：外定和安定。在彼彼禪定最初的區分，這稱為外定。自性上沒有間斷，這稱為安定。再次，禪定有三種：有覺有觀定、無覺少觀定、無覺無觀定。什麼是有覺有觀？就是初禪有覺有觀，二禪無覺少觀。

【English Translation】 English version Being tamed, able to endure and uphold. Observing the skandhas (form, feeling, perception, mental formations, consciousness), the entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm; form realm, sound realm, smell realm, taste realm, touch realm, dharma realm; eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), etc., the self-nature is peaceful and happy. Therefore, the World Honored One taught the bhikshus (monks) that they should practice, and like this, understand everything with the mind as it truly is. Those who personally verify with supernormal powers are those who have attained samadhi (concentration), relying on samadhi to verify the five supernormal powers, which are the power of wish fulfillment (iddhi), the divine ear (dibba-sota), knowing the minds of others (ceto-pariya), knowing past lives (pubbe-nivasanussati), and the divine eye (dibba-cakkhu). Therefore, the World Honored One said that those who have attained mental concentration can transform at will. Like this, everything can be as desired. Those who have the complete conditions, having attained samadhi but not yet reached the state of no-more-learning (arahantship), will ultimately not regress. Because of samadhi, one can receive the reward, receiving the reward of the form realm and the formless realm. As the Buddha said, slightly practicing the first dhyana (jhana) can attain the retinue of Brahma. Like this, all beings of this kind will be born there. Like this, all these four merits can give rise to that samadhi, and each one should be aroused. How many are the hindrances to samadhi? There are eight: desire, anger, sloth, sleep, restlessness (playfulness), doubt, ignorance, and lack of joy and happiness. All evil dharmas are hindrances. How many are the causes of samadhi? There are eight: the mind of renunciation, non-anger, the appearance of light, non-distraction, all good dharmas that make the mind happy, and the ability to generate the wisdom of dharma. These are the causes of samadhi. How many are the requisites for samadhi? There are seven: upholding precepts, being content with what is needed, guarding the sense doors, being moderate in eating, not sleeping in the early, middle, and late parts of the night, constantly contemplating wisdom, and living in a quiet place. How many kinds of samadhi are there? There are two kinds of samadhi: mundane samadhi and supramundane samadhi. What is attained by the holy fruit is called supramundane samadhi, and the rest is called mundane samadhi. Mundane samadhi is with outflows, with knots, and with bonds; it is flowing, it is calamity, it is covering, it is stealing in precepts and stealing in views, it is grasping, it is affliction. This is called mundane samadhi. What is contrary to this is called supramundane samadhi. Again, there are two kinds of samadhi: wrong samadhi and right samadhi. What is wrong samadhi? An unwholesome one-pointedness of mind, this is called wrong samadhi. If it is a wholesome one-pointedness of mind, this is called right samadhi. Wrong samadhi should be abandoned, and right samadhi should be cultivated. Again, there are two kinds of samadhi: external samadhi and stable samadhi. The initial distinction in each and every samadhi, this is called external samadhi. In nature, without interruption, this is called stable samadhi. Again, there are three kinds of samadhi: samadhi with initial application and sustained application, samadhi without initial application but with some sustained application, and samadhi without initial application and without sustained application. What is with initial application and sustained application? It is the first dhyana (jhana) with initial application and sustained application, and the second dhyana (jhana) without initial application but with some sustained application.

觀。余禪無覺無觀。複次定有三種。謂共喜生定。共樂生定。共捨生定。初禪二禪謂共喜生。三禪謂共樂生。四禪謂共捨生。複次定有三種。善定報定事定。云何善定。聖道學人及凡夫。修色無色定。是謂善定。聖果學人凡夫生。色無色界。是謂報定。無學人受色無色定。是謂事定。複次定有四種。欲定色定無色定無所受定。謂彼彼行正受行。是謂欲定。四禪是謂色定。四無色定及善業報。此謂無色定。四道果謂無所受定。又定有四種修行。謂苦修行鈍智。苦修行利智。樂修行利智。樂修行鈍智。此四人一者密煩惱。二者疏煩惱。三者利根。四者鈍根。於密煩惱人。鈍根苦修行。鈍智得定。密煩惱利根苦修行。利智得定。疏煩惱人鈍根樂修行。鈍智得定。疏煩惱利根樂修行。利智得定。於是密煩惱人。已密煩惱故。苦折伏煩惱。是故苦修行鈍根人。以鈍根故。久積禪行覺鈍智。是故名鈍智。以此方便。一切應分別。複次定有四種。謂小定小事。小定無量事。無量定小事。無量定無量事。云何小定小事。定不隨心所得。定小精進。此謂小定小事。云何小定無量事。定不隨心所得。彼事大精進。此謂小定無量事。云何無量定小事。定隨心所得。彼事小精進。此謂無量定小事。云何無量定無量事。定已隨心所得。彼事大精進

【現代漢語翻譯】現代漢語譯本觀。還有一種禪定是無覺無觀的。此外，禪定有三種，分別是與喜俱生的禪定、與樂俱生的禪定、與舍俱生的禪定。初禪和二禪被稱為與喜俱生，三禪被稱為與樂俱生，四禪被稱為與舍俱生。此外，禪定有三種，即善定、報定、事定。什麼是善定？聖道上的修行者以及凡夫，修習色界和無色界的禪定，這稱為善定。聖果上的修行者和凡夫，生於色界和無色界，這稱為報定。無學之人（已證阿羅漢果者）所受的色界和無色界禪定，這稱為事定。此外，禪定有四種，即欲界定、色界定、無色界定、無所受定。對於種種所行的正確接受和實行，這稱為欲界定。四禪（Catuh-dhyana）稱為色界定。四無色定（Catuḥ-ārupadhyana）以及善業的果報，這稱為無色界定。四道果（Catuḥ-marga-phala）稱為無所受定。又有四種禪定的修行方式，即苦修行鈍智、苦修行利智、樂修行利智、樂修行鈍智。這四種人分別對應：一是煩惱深重，二是煩惱較輕，三是根器銳利，四是根器遲鈍。對於煩惱深重的人，根器遲鈍者通過苦修行，以遲鈍的智慧獲得禪定；煩惱深重的人，根器銳利者通過苦修行，以銳利的智慧獲得禪定；煩惱較輕的人，根器遲鈍者通過樂修行，以遲鈍的智慧獲得禪定；煩惱較輕的人，根器銳利者通過樂修行，以銳利的智慧獲得禪定。對於煩惱深重的人，因為煩惱深重，所以要通過苦行來折伏煩惱，因此稱為苦修行。根器遲鈍的人，因為根器遲鈍，長期積累禪修才能覺悟遲鈍的智慧，因此稱為鈍智。用這種方法，應該對一切情況進行分別。此外，禪定有四種，即小定小事、小定無量事、無量定小事、無量定無量事。什麼是小定小事？禪定不能隨心所欲地獲得，禪定和精進都很小，這稱為小定小事。什麼又是小定無量事？禪定不能隨心所欲地獲得，但所做的事情需要很大的精進，這稱為小定無量事。什麼又是無量定小事？禪定可以隨心所欲地獲得，但所做的事情只需要很小的精進，這稱為無量定小事。什麼又是無量定無量事？禪定已經可以隨心所欲地獲得，而且所做的事情需要很大的精進。

【English Translation】 English version Contemplation. Furthermore, there is a Samadhi without perception and without observation. Moreover, there are three types of Samadhi: Samadhi born of shared joy, Samadhi born of shared pleasure, and Samadhi born of shared equanimity. The first and second Dhyanas (Jhana) are said to be born of shared joy, the third Dhyana is said to be born of shared pleasure, and the fourth Dhyana is said to be born of shared equanimity. Furthermore, there are three types of Samadhi: wholesome Samadhi, resultant Samadhi, and functional Samadhi. What is wholesome Samadhi? Those on the path to enlightenment, both learners and ordinary beings, cultivate Samadhi in the realms of form and formlessness; this is called wholesome Samadhi. Learners and ordinary beings who are born in the realms of form and formlessness as a result of their actions; this is called resultant Samadhi. The Samadhi in the realms of form and formlessness experienced by those who have nothing more to learn (Arahants); this is called functional Samadhi. Furthermore, there are four types of Samadhi: Samadhi of the desire realm, Samadhi of the form realm, Samadhi of the formless realm, and Samadhi of no-perception. The correct acceptance and practice of various actions is called Samadhi of the desire realm. The four Dhyanas (Catuh-dhyana) are called Samadhi of the form realm. The four formless attainments (Catuḥ-ārupadhyana) and the results of wholesome actions are called Samadhi of the formless realm. The four fruits of the path (Catuḥ-marga-phala) are called Samadhi of no-perception. Moreover, there are four types of practice of Samadhi: painful practice with dull intellect, painful practice with sharp intellect, pleasant practice with sharp intellect, and pleasant practice with dull intellect. These four types of people correspond to: one with dense afflictions, two with sparse afflictions, three with sharp faculties, and four with dull faculties. For those with dense afflictions, the one with dull faculties attains Samadhi through painful practice with dull intellect; the one with sharp faculties attains Samadhi through painful practice with sharp intellect; for those with sparse afflictions, the one with dull faculties attains Samadhi through pleasant practice with dull intellect; the one with sharp faculties attains Samadhi through pleasant practice with sharp intellect. For those with dense afflictions, because of the density of their afflictions, they subdue their afflictions through painful practice; therefore, it is called painful practice. The one with dull faculties, because of the dullness of their faculties, accumulates meditative practice for a long time to awaken dull intellect; therefore, it is called dull intellect. In this way, everything should be distinguished. Furthermore, there are four types of Samadhi: small Samadhi with small effort, small Samadhi with immeasurable effort, immeasurable Samadhi with small effort, and immeasurable Samadhi with immeasurable effort. What is small Samadhi with small effort? Samadhi is not obtained at will, and both Samadhi and effort are small; this is called small Samadhi with small effort. What is small Samadhi with immeasurable effort? Samadhi is not obtained at will, but great effort is required; this is called small Samadhi with immeasurable effort. What is immeasurable Samadhi with small effort? Samadhi is obtained at will, but only small effort is required; this is called immeasurable Samadhi with small effort. What is immeasurable Samadhi with immeasurable effort? Samadhi is already obtained at will, and great effort is required.

。此謂無量定無量事。複次定有四種。欲定精進定心定慧定。欲定者。依欲修得。謂為欲定。依精進得。謂精進定。依心修得。謂為心定。依慧修得。謂為慧定。複次定有四種。有定是佛所得。非聲聞所得。有定聲聞所得。非佛所得。有定是佛所得及聲聞所得。有定非佛所得非聲聞所得。大悲定雙變定。是佛所得。非聲聞所得。學果定是聲聞所得。非佛所得。九次第定無學果定。佛所得及聲聞得。無想定非佛所得非聲聞得。複次定有四種。有定為起不為滅。有定為滅不為起。有定為起為滅。有定不為起亦不為滅。問云何為起不為滅。答欲界善不善定。此謂為起不為滅。四聖道定。是為滅不為起。學及凡夫色無色善定。為起亦為滅。一切果定及事定。非為起非為滅。複次定有四種。初禪二禪三禪四禪。離於五蓋成就覺觀。喜樂一心。此謂初禪。離於覺觀成就三枝。離喜成就二枝。離樂舍一心成就第四禪。複次定有五種。謂初禪二禪三禪四禪五禪。五禪者為五枝。覺觀喜樂一心離五蓋成就五枝。是謂初禪。離覺成就四枝。是謂二禪。離喜成就二枝。是謂三禪。離樂成就二分。謂第四禪。所謂舍一心。問何故說四禪及五禪。答由二人報故。第二禪二種。謂無覺無觀無覺少觀。問是誰坐禪人。令初禪自在起第二禪。答于粗覺觀

【現代漢語翻譯】現代漢語譯本：這被稱為無量定和無量事。此外，禪定有四種：欲定（chanda-samadhi，基於慾望的禪定）、精進定（viriya-samadhi，基於精進的禪定）、心定（citta-samadhi，基於心的禪定）和慧定（panna-samadhi，基於智慧的禪定）。欲定是依靠慾望修習而獲得的，所以稱為欲定；依靠精進獲得的，稱為精進定；依靠心修習獲得的，稱為心定；依靠智慧修習獲得的，稱為慧定。此外，禪定有四種：有的禪定是佛（Buddha）所能獲得的，而聲聞（Sravaka，佛陀的弟子）不能獲得；有的禪定是聲聞所能獲得的，而佛不能獲得；有的禪定是佛和聲聞都能獲得的；有的禪定既不是佛所能獲得，也不是聲聞所能獲得。大悲定（maha-karuna-samadhi）和雙變定（yamaka-patihariya-samadhi，雙神通禪定）是佛所能獲得的，而聲聞不能獲得。學果定（sekha-phala-samadhi，有學果位禪定）是聲聞所能獲得的，而佛不能獲得。九次第定（navanupubbavihara-samadhi）和無學果定（asekha-phala-samadhi，無學果位禪定）是佛和聲聞都能獲得的。無想定（asañña-samapatti，無想定）既不是佛所能獲得，也不是聲聞所能獲得。此外，禪定有四種：有的禪定是爲了生起（bhava，存在）而不是爲了滅盡（nirodha，止息）；有的禪定是爲了滅盡而不是爲了生起；有的禪定既爲了生起也爲了滅盡；有的禪定既不爲了生起也不爲了滅盡。問：什麼禪定是爲了生起而不是爲了滅盡？答：欲界（kama-dhatu，慾望界）的善和不善禪定，這被稱為爲了生起而不是爲了滅盡。四聖道定（catasso magga-samadhi，四聖道禪定），是爲了滅盡而不是爲了生起。有學（sekha，還在修行的聖者）和凡夫（puthujjana，普通人）的色界（rupa-dhatu，色界）和無色界（arupa-dhatu，無色界）的善禪定，既爲了生起也爲了滅盡。一切果定（phala-samadhi，果位禪定）和事定（kriya-samadhi，唯作禪定），既不爲了生起也不爲了滅盡。此外，禪定有四種：初禪（pathama-jhana）、二禪（dutiya-jhana）、三禪（tatiya-jhana）和四禪（catuttha-jhana）。遠離五蓋（pañca-nivarana，五種障礙），成就覺（vitakka，尋）、觀（vicara，伺）、喜（piti，喜悅）和樂（sukha，快樂）以及一心（ekaggata，專注），這被稱為初禪。遠離覺和觀，成就三支（trayo anga，三種禪支）；離喜，成就二支；離樂，舍（upekkha，舍受）和一心，成就第四禪。此外，禪定有五種：即初禪、二禪、三禪、四禪和五禪。五禪有五支（pañcanga，五種禪支）：覺、觀、喜、樂和一心，遠離五蓋，成就五支，這被稱為初禪。離覺，成就四支，這被稱為二禪。離喜，成就二支，這被稱為三禪。離樂，成就二支，即第四禪，也就是舍和一心。問：為什麼說四禪和五禪？答：因為有二種果報。第二禪有兩種：無覺無觀（avitakka avicara，無尋無伺）和無覺少觀（avitakka vicara-matta，無尋但有伺）。問：是誰坐禪的人，令初禪自在地生起第二禪？答：對於粗的覺和觀……

【English Translation】 English version: This is called immeasurable concentration and immeasurable matters. Furthermore, there are four types of concentration: desire-concentration (chanda-samadhi, concentration based on desire), effort-concentration (viriya-samadhi, concentration based on effort), mind-concentration (citta-samadhi, concentration based on mind), and wisdom-concentration (panna-samadhi, concentration based on wisdom). Desire-concentration is attained by relying on desire in practice, hence it is called desire-concentration. That which is attained by relying on effort is called effort-concentration. That which is attained by relying on the mind in practice is called mind-concentration. That which is attained by relying on wisdom in practice is called wisdom-concentration. Furthermore, there are four types of concentration: some concentration is attained by the Buddha (Buddha) but not by the Sravakas (Sravaka, disciples of the Buddha); some concentration is attained by the Sravakas but not by the Buddha; some concentration is attained by both the Buddha and the Sravakas; and some concentration is attained by neither the Buddha nor the Sravakas. Great compassion concentration (maha-karuna-samadhi) and the twin miracle concentration (yamaka-patihariya-samadhi) are attained by the Buddha but not by the Sravakas. The concentration of the path of the learner (sekha-phala-samadhi) is attained by the Sravakas but not by the Buddha. The nine successive abidings concentration (navanupubbavihara-samadhi) and the concentration of the path of the Arahant (asekha-phala-samadhi) are attained by both the Buddha and the Sravakas. The cessation of perception and feeling (asañña-samapatti) is attained by neither the Buddha nor the Sravakas. Furthermore, there are four types of concentration: some concentration is for arising (bhava, existence) but not for cessation (nirodha, stopping); some concentration is for cessation but not for arising; some concentration is for both arising and cessation; and some concentration is neither for arising nor for cessation. Question: What concentration is for arising but not for cessation? Answer: Good and bad concentration in the desire realm (kama-dhatu), this is called for arising but not for cessation. The concentration of the four noble paths (catasso magga-samadhi) is for cessation but not for arising. Good concentration in the form realm (rupa-dhatu) and formless realm (arupa-dhatu) of learners (sekha, those still training) and ordinary people (puthujjana) is for both arising and cessation. All fruition concentrations (phala-samadhi) and functional concentrations (kriya-samadhi) are neither for arising nor for cessation. Furthermore, there are four types of concentration: the first jhana (pathama-jhana), the second jhana (dutiya-jhana), the third jhana (tatiya-jhana), and the fourth jhana (catuttha-jhana). Separated from the five hindrances (pañca-nivarana), accomplishing initial application (vitakka), sustained application (vicara), joy (piti), happiness (sukha), and one-pointedness (ekaggata), this is called the first jhana. Separated from initial and sustained application, accomplishing three factors (trayo anga); separated from joy, accomplishing two factors; separated from happiness, equanimity (upekkha) and one-pointedness, accomplishing the fourth jhana. Furthermore, there are five types of concentration: namely, the first jhana, the second jhana, the third jhana, the fourth jhana, and the fifth jhana. The five jhanas have five factors (pañcanga): initial application, sustained application, joy, happiness, and one-pointedness; separated from the five hindrances, accomplishing five factors, this is called the first jhana. Separated from initial application, accomplishing four factors, this is called the second jhana. Separated from joy, accomplishing two factors, this is called the third jhana. Separated from happiness, accomplishing two factors, namely the fourth jhana, which is equanimity and one-pointedness. Question: Why are four jhanas and five jhanas spoken of? Answer: Because of the two kinds of results. There are two kinds of second jhana: without initial application and sustained application (avitakka avicara), and without initial application but with only sustained application (avitakka vicara-matta). Question: Who is the meditator who causes the second jhana to arise freely from the first jhana? Answer: Regarding coarse initial and sustained application...

攝念思惟。復知覺過患令起無覺觀第二禪。是其修四禪次第。復有一人已令初禪自在現起第二禪。于粗覺攝念思惟。唯知覺過患見無覺少觀起第二禪。是其受五禪次第。是故說於五禪。復五種定。謂五分正受。喜滿樂滿心滿光滿觀想。於是初禪二禪喜滿。於是三禪樂滿。於他心智是名心滿。于天眼通是名光滿。從彼彼定起觀智是名觀想。複次定有五種。謂五智正定。此現在樂亦未來樂報。依身智起此定。是聖所行無煩惱。此定慧人修習此定。寂寂快樂。猗所得成就無二。不伏生死。此定寂寂最樂。猗成一性所得。非伏生死我。此定念入念起依身智起。複次已分別行處已。分別修行事及下中上。以如是定有多種。可知一切諸定皆入四定。

覓善知識品第五

問爾時何以起定。答若初坐禪人慾生禪定。當覓勝善知識。何以故。初坐禪欲生禪定得最勝定。若離善知識。成不住分。如經中說。有云比丘成於退分。如人獨遊遠國。無侶開示隨意自行。如象無鉤。若坐禪人所修之行。得善知識說法教誡。令其攝受。示除過患使得善法。從教修行精勤苦行得最勝定。如富商主眾所敬貴。如親善人。如親父母。善知識者。如象所繫令不動故。如御車人使隨去住故。如人執拖為得善道。如醫治病為消苦楚。猶如天雨潤益諸種

【現代漢語翻譯】現代漢語譯本：攝取念頭進行思考。進一步認識到覺知帶來的過患，從而生起沒有覺和觀的第二禪。這是修習四禪的次第。還有一種人，已經能夠自在地現起初禪，並進入第二禪。他們攝取念頭，思考粗糙的覺知，僅僅認識到覺知帶來的過患，觀察到沒有覺知的狀態，從而生起第二禪。這是接受五禪的次第。因此說有五禪。還有五種定，稱為五分正受：喜悅充滿、快樂充滿、心充滿、光明充滿、觀想。在初禪和二禪中，喜悅充滿。在三禪中，快樂充滿。對於他心智來說，這稱為心充滿。對於天眼通來說，這稱為光明充滿。從各種禪定中生起觀智，這稱為觀想。此外，定還有五種，稱為五智正定。這種定在現在帶來快樂，也在未來帶來快樂的果報。依靠對身體的智慧而生起這種定。這是聖者所行之道，沒有煩惱。有智慧的人修習這種定，寂靜而快樂。依靠所得的成就，達到無二的境界，不被生死所束縛。這種定寂靜而最快樂，依靠成就單一的自性而獲得，而不是被生死所束縛的『我』。這種定通過唸的進入和唸的生起，依靠對身體的智慧而生起。此外，已經分別了行處之後，還要分別修行之事以及下、中、上。像這樣的定有很多種。可以知道一切諸定都歸入四定之中。

尋找善知識品第五

問：那時為什麼會生起定？答：如果初學坐禪的人想要生起禪定，應當尋找殊勝的善知識（kalyāṇa-mitta，指引正道的良師益友）。為什麼呢？初學坐禪的人想要生起禪定，獲得最殊勝的定，如果離開善知識，就會變得不能安住。正如經中所說，有些人會退步。就像一個人獨自遊歷遠方，沒有同伴開示，隨意而行。又像沒有鉤子的象。如果坐禪人所修之行，得到善知識的說法教誡，使他能夠攝受，指出過患並使其去除，從而獲得善法。從教導中修行，精勤苦行，就能獲得最殊勝的定。就像富有的商人受到眾人尊敬。又像親善的人，像親生父母。善知識就像繫住大象的樁子，使它不會移動。又像駕車的人，使車子隨其意願而行止。又像人拿著枴杖，爲了獲得好的道路。又像醫生治病，爲了消除痛苦。又像天降雨水，潤澤各種種子。

【English Translation】 English version: Collecting thoughts and contemplating. Further realizing the faults of perception, thus generating the second dhyana (jhāna, meditative state) which is without perception and observation. This is the sequence of cultivating the four dhyanas. There is also a person who has already freely manifested the first dhyana and entered the second dhyana. They collect thoughts, contemplating the coarse perceptions, only realizing the faults of perception, observing the state without perception, thus generating the second dhyana. This is the sequence of receiving the five dhyanas. Therefore, it is said that there are five dhyanas. There are also five kinds of samadhi (samādhi, concentration), called the fivefold right reception: filled with joy, filled with happiness, filled with mind, filled with light, and contemplation. In the first and second dhyanas, there is the fullness of joy. In the third dhyana, there is the fullness of happiness. For telepathy, this is called the fullness of mind. For the divine eye, this is called the fullness of light. From various samadhis, generating wisdom of contemplation, this is called contemplation. Furthermore, there are five kinds of samadhi, called the five wisdom right samadhis. This brings happiness in the present and also brings happy rewards in the future. This samadhi arises relying on the wisdom of the body. This is the path walked by the saints, without afflictions. Wise people cultivate this samadhi, which is quiet and happy. Relying on the achievements obtained, reaching a state of non-duality, not bound by birth and death. This samadhi is quiet and most happy, obtained by relying on the achievement of a single nature, not the 'self' bound by birth and death. This samadhi arises through the entry of mindfulness and the arising of mindfulness, relying on the wisdom of the body. Furthermore, after having distinguished the places of practice, one must also distinguish the matters of practice and the lower, middle, and upper levels. There are many kinds of samadhi like this. It can be known that all samadhis enter into the four dhyanas.

Chapter Five: Seeking Good Teachers

Question: Why does samadhi arise at that time? Answer: If a beginner in meditation wants to generate dhyana, they should seek excellent good teachers (kalyāṇa-mitta, virtuous friends who guide one on the right path). Why? A beginner in meditation wants to generate dhyana and obtain the most excellent samadhi. If they are separated from good teachers, they will become unable to abide. As it is said in the sutras, some people will regress. It is like a person traveling alone in a distant country, without companions to guide them, acting as they please. It is also like an elephant without a hook. If the practice of a meditator receives the teachings and admonitions of a good teacher, enabling them to receive, point out and remove faults, thus obtaining good dharmas. Practicing from the teachings, diligently engaging in ascetic practices, they can obtain the most excellent samadhi. It is like a wealthy merchant who is respected by all. It is also like a kind person, like one's own parents. A good teacher is like a stake to which an elephant is tied, preventing it from moving. It is also like a charioteer, making the chariot go and stop according to their will. It is also like a person holding a cane, in order to obtain a good path. It is also like a doctor treating illness, in order to eliminate suffering. It is like rain from the sky, nourishing all kinds of seeds.

。如母養兒。如父教子。如親無難。如友饒益。如師教誡。一切善法依是成滿。是故世尊教於難陀。一切梵行所謂善知識。是故當覓勝善之人為善朋友。云何是勝善知識。謂有所成就明瞭修多羅毗曇毗尼。是謂所得成就。明瞭業種。得善神通。得見四諦。此二種人功德成就。是所當覓。若不得二種功德成就人。以七分成就善知識。是亦當覓。云何七分。可敬愛可重可貴。能說忍辱說深語不安非處。云何可敬愛。依二種行者善說共住樂心解不難。是謂可敬愛。可重者。戒行寂靜守念成就。不貪慾多語。是謂可重。可貴者。聞慧功德成就知坐禪可重。是為可貴。能說者。我言可愛可重可貴。有果如是思惟饒益彼故。尊重法故。于非可作制伏攝受終不棄捨。是謂能說。忍辱者。能令無滯綺語總語相。如賢聖故。是謂忍辱。深語者。通達業處。若分別。想念作意安著皆。由執相善說如法。不如法煩惱取相。能令滅盡。是說深語。不安非處者。若於姓族住處業聚誦著非住可避。若於堪事處行令得安隱。是住可住。此謂不安非處。以此七分成就。是善知識可覓。問云何應覓。答若知某甲住處是功德成就可重。若有禪師應當往彼。若自不知余處同學知。應往親覲。已知時節如法未說其意。恭敬勞問起居。咨訪所行。何處國土何處住止

【現代漢語翻譯】現代漢語譯本如同母親養育孩子，如同父親教導兒子，如同親人之間沒有困難，如同朋友之間互相幫助，如同老師教導告誡。一切善法都依靠這些才能圓滿成就。因此，世尊教導難陀（Nanda），一切梵行（Brahma-caraya，清凈的行為）都離不開善知識（kalyāṇa-mittatā，良師益友）。所以，應當尋找殊勝善良的人作為善友。什麼是殊勝的善知識呢？就是那些在修多羅（sūtra，經）、毗曇（abhidharma，論）、毗尼（vinaya，律）方面有所成就且明瞭的人。這是所謂的成就。明瞭業種（karma-hetu，業的因緣），獲得殊勝神通（abhiññā，超自然能力），證見四諦（catu-satya，四聖諦）。這兩種人具有功德成就，是應當尋找的。如果找不到這兩種功德成就的人，那麼具備七分成就的善知識，也是應當尋找的。什麼是七分成就呢？值得尊敬愛戴，值得重視，值得珍貴，能夠宣說，能夠忍辱，能夠說甚深之語，不會安於不適當的地方。什麼是值得尊敬愛戴呢？對於兩種修行者（指在家和出家），能夠善說共同生活的方法，使他們內心快樂且容易理解，沒有困難。這叫做值得尊敬愛戴。什麼是值得重視呢？戒行清凈寂靜，守護正念成就，不貪婪，不饒舌多語。這叫做值得重視。什麼是值得珍貴呢？聽聞智慧的功德成就，知道坐禪（dhyāna，禪定）的重要性。這叫做值得珍貴。什麼是能夠宣說呢？我的言語可愛、可重、可貴，有果報，這樣思惟是爲了利益他人，尊重佛法。對於不應該做的事情，能夠制伏和攝受，最終不會捨棄。這叫做能夠宣說。什麼是忍辱呢？能夠使人沒有滯礙，遠離綺語和總語（無意義的話），如同賢聖一樣。這叫做忍辱。什麼是甚深之語呢？通達業處（kammaṭṭhāna，修行處所），無論是分別、想念、作意（manasikara，用心），都能如法地安住，因為執著于相而能夠善說如法，不如法地取相會帶來煩惱，能夠使煩惱滅盡。這叫做能說甚深之語。什麼是不安於不適當的地方呢？如果對於姓族、住處、行業聚集的地方，誦唸著不適合居住的地方應該避開。如果對於堪能做事情的地方，能夠使人得到安穩。這是可以居住的地方。這叫做不安於不適當的地方。具備這七分成就，就是可以尋找的善知識。問：應當如何尋找呢？答：如果知道某甲（某人）的住處是功德成就且值得重視的，如果有禪師，就應當前往拜訪。如果自己不知道，而其他的同學知道，也應當前往親近拜見。已經知道時節因緣，如法地表達自己的意願，恭敬地問候起居，諮詢所修行的內容，在哪個國土，住在哪裡。

【English Translation】 English version Like a mother nurturing her child, like a father teaching his son, like relatives without difficulties, like friends with mutual benefits, like a teacher instructing and admonishing. All virtuous dharmas are fulfilled and accomplished by relying on these. Therefore, the World Honored One taught Nanda (Nanda), that all Brahma-caraya (Brahma-caraya, pure conduct) cannot be separated from kalyāṇa-mittatā (kalyāṇa-mittatā, good spiritual friends). Therefore, one should seek out those who are supremely virtuous as good friends. What are supremely virtuous good friends? They are those who have achieved and are clear about the sūtra (sūtra, discourses), abhidharma (abhidharma, higher knowledge), and vinaya (vinaya, monastic rules). This is what is called achievement. They are clear about karma-hetu (karma-hetu, the causes of karma), have attained abhiññā (abhiññā, supernormal powers), and have witnessed the catu-satya (catu-satya, Four Noble Truths). These two types of people have accomplished merit and virtue and are the ones to be sought. If one cannot find people who have accomplished these two types of merit and virtue, then a good friend who possesses seven qualities is also to be sought. What are the seven qualities? They are: worthy of respect and love, worthy of importance, worthy of esteem, able to speak, able to be patient, able to speak profound words, and not dwelling in inappropriate places. What does it mean to be worthy of respect and love? For both types of practitioners (referring to lay and monastic), they are able to speak well about the methods of living together, making their hearts happy and easy to understand, without difficulties. This is called being worthy of respect and love. What does it mean to be worthy of importance? Their conduct in precepts is pure and peaceful, they are accomplished in guarding mindfulness, they are not greedy, and they are not talkative or verbose. This is called being worthy of importance. What does it mean to be worthy of esteem? They have accomplished the merit and virtue of hearing and wisdom, and they know the importance of dhyāna (dhyāna, meditation). This is called being worthy of esteem. What does it mean to be able to speak? 'My words are lovely, important, and esteemed, and there are consequences.' Thinking in this way is for the benefit of others and out of respect for the Dharma. For things that should not be done, they are able to subdue and embrace, and ultimately will not abandon. This is called being able to speak. What does it mean to be patient? They are able to be without hindrance, away from frivolous speech and general talk (meaningless words), like the virtuous and noble ones. This is called patience. What does it mean to speak profound words? They are thoroughly versed in kammaṭṭhāna (kammaṭṭhāna, places of practice), whether it is discrimination, thought, or manasikara (manasikara, attention), they can abide in accordance with the Dharma, because they are attached to the characteristics and are able to speak well in accordance with the Dharma. Taking on characteristics that are not in accordance with the Dharma will bring afflictions, and they are able to extinguish afflictions. This is called being able to speak profound words. What does it mean to not dwell in inappropriate places? If, for the family name, dwelling place, or places where industries gather, reciting that places that are not suitable for dwelling should be avoided. If, for places where one is capable of doing things, they are able to bring peace and stability. This is a place where one can dwell. This is called not dwelling in inappropriate places. Possessing these seven qualities, they are good spiritual friends who can be sought. Question: How should one seek them? Answer: If one knows that the dwelling place of so-and-so (a certain person) is accomplished in merit and virtue and is worthy of importance, if there is a meditation master, one should go to visit them. If one does not know, but other fellow practitioners know, one should also go to approach and meet them. Having already known the opportune time, express one's intentions in accordance with the Dharma, respectfully inquire about their well-being, and ask about what they practice, in which country, and where they dwell.

。有眾安住。有僧靜坐。有是禪師。其行若為以何功德一切所貴。應作如是問。同學應答。某國某住某眾禪坐某禪師。眾所愛重。得聞是已深思隨喜。當往彼處親覲受行。應整衣服到和上所自說意樂。和上聽我。我當往彼親覲禪師。和上應聽答善哉。我亦隨喜。是善人所作。此謂善人共住善人所行。是隨法修行。若見聞者得大利益。何況共住。汝當往彼。汝已往彼慎莫放逸。若是善人可勤修學。若於一時及一切時等。加信。

敬誠當善語守護身口曉解修行。當得成就。一切依師莫生輕易。如初嫁小女性事舅姑。應生慚愧聽受教誡。若見弟子無衣服湯藥。若往彼時如法料理。說法教誡。及至將送行坐教以善法。彼坐禪人齊整衣服。恭敬圍繞禮師足下。於行所半路園外諸有水地。往彼一處衣缽革屣澡罐禪具。高置一處不使近水。當浴不聲。若浴竟已。齊整衣服。著郁多羅僧。衣缽禪具置右肩上。卷僧伽梨若置肩上。若入寺舍低蓋繞塔。若見比丘當往咨問。此處有坐禪人。不有糞掃衣人。不有乞食人。不有律師。不有者於何處住。從何可至。有者當往。若無此人。有律師者。我亦當往。又無律師。誰為上座。我亦當往。若上座大僧為取衣缽勿與。若余小者應與。若無人取下置一處。若見上座應當禮足於一面住。舊住比

【現代漢語翻譯】現代漢語譯本：如果有人安住于某處，那裡有僧團（sangha，佛教僧侶的團體），有禪師，那麼應該問：『這位禪師的行為如何？他以何種功德而受到大家的尊重？』應該這樣提問。同學應該回答：『某國某地的某僧團正在禪坐，某禪師在那裡。他受到大家的愛重。』聽到這些后，應該深入思考並隨喜讚歎，然後前往那個地方親自拜見並學習。應該整理好衣服，到和尚（he shang，通常指寺院的住持或方丈）那裡說明自己的意願：『和尚聽我說，我打算前往那裡親自拜見禪師。』和尚應該同意並回答：『善哉！我也隨喜讚歎。這是善人所做的事情。』這就是與善人同住，行善人所行，是隨順佛法修行。如果見到或聽到這些，就能得到很大的利益，更何況是共同居住呢。你應該前往那裡，你已經前往那裡，要謹慎，不要放逸。如果是善人，就應該勤奮修學。無論在任何時候，都要增加信心。要以恭敬和真誠的態度，好好說話，守護好自己的身口意，明白修行的道理，這樣才能得到成就。一切都要依靠師父，不要輕視。就像剛嫁的小媳婦對待公婆一樣，應該心懷慚愧，聽從教誨。如果看到弟子沒有衣服和湯藥，如果在前往那個地方的時候，要如法地料理這些事情，說法教誡，甚至在送別的時候，也要教導他們善法。那些坐禪的人，要整理好衣服，恭敬地圍繞著師父，禮拜師父的腳。在前往目的地的半路上，在園林外面的有水的地方，要將衣缽（yibo，僧侶的隨身物品）、革屣（gexi，鞋子）、澡罐（zaoguan，水罐）和禪具（chanju，禪修用具）放在高處，不要靠近水。洗浴的時候不要發出聲音。如果洗浴完畢，要整理好衣服，穿上郁多羅僧（yuduoluoseng，一種僧衣），將衣缽和禪具放在右肩上，捲起僧伽梨（sengqieli，另一種僧衣）放在肩上。如果進入寺廟，要低著頭繞塔。如果見到比丘（biqiu，受過具足戒的男性僧侶），應該前去請教：『這裡有坐禪的人嗎？有穿糞掃衣（fensao yi，指用丟棄的布料縫製的衣服）的人嗎？有乞食的人嗎？有律師（lushi，精通戒律的僧侶）嗎？』如果有，他們住在哪裡？從哪裡可以到達？如果有人，就應該前去拜訪。如果沒有這樣的人，有律師，我也應該前去拜訪。如果沒有律師，誰是上座（shangzuo，寺院中資歷較高的僧侶）？我也應該前去拜訪。如果上座或大僧（daseng，指資歷較高的僧侶）要拿走衣缽，不要給他們。如果是其他人，就應該給他們。如果沒有人拿，就放在一個地方。如果見到上座，應該禮拜他們的腳，站在一邊。舊住的比

【English Translation】 English version: If there are people dwelling in a place, and there is a sangha (Buddhist monastic community), and there is a Zen master, then one should ask: 'What is the conduct of this Zen master? By what merits is he respected by all?' One should ask in this way. Fellow students should answer: 'In such and such country, in such and such place, such and such sangha is practicing Zen meditation, and such and such Zen master is there. He is loved and respected by all.' Having heard this, one should deeply contemplate and rejoice in it, and then go to that place to personally visit and learn. One should tidy one's clothes and go to the abbot (he shang, usually refers to the abbot or head of a monastery) to explain one's intention: 'Abbot, listen to me, I intend to go there to personally visit the Zen master.' The abbot should agree and answer: 'Excellent! I also rejoice in it. This is what a virtuous person does.' This is living with virtuous people, doing what virtuous people do, and practicing in accordance with the Dharma. If one sees or hears these things, one can obtain great benefits, let alone living together. You should go there, you have already gone there, be careful and do not be negligent. If it is a virtuous person, then one should diligently study and learn. At any time, one should increase one's faith. With reverence and sincerity, one should speak well, guard one's body, speech, and mind, and understand the principles of practice, so that one can achieve accomplishment. Everything should rely on the teacher, and one should not be disrespectful. Just like a newly married daughter-in-law treats her parents-in-law, one should be ashamed and listen to the teachings. If one sees that the disciples do not have clothes and medicine, if one is going to that place, one should properly take care of these things, teach the Dharma, and even when sending them off, one should teach them good Dharma. Those who practice Zen meditation should tidy their clothes, respectfully surround the teacher, and prostrate at the teacher's feet. On the way to the destination, outside the gardens, in places with water, one should place the robe and bowl (yibo, a monk's personal belongings), sandals (gexi), water pot (zaoguan), and Zen implements (chanju) in a high place, away from the water. One should not make noise when bathing. If one has finished bathing, one should tidy one's clothes, put on the Uttarasanga (yuduoluoseng, a type of monastic robe), place the robe and bowl and Zen implements on the right shoulder, and roll up the Sanghati (sengqieli, another type of monastic robe) and place it on the shoulder. If entering a temple, one should lower one's head and circumambulate the stupa. If one sees a Bhikkhu (biqiu, a fully ordained male monk), one should go and ask: 'Are there people practicing Zen meditation here? Are there people wearing patched robes (fensao yi, refers to clothes made from discarded fabrics)? Are there people begging for food? Are there Vinaya masters (lushi, monks who are well-versed in the precepts)?' If so, where do they live? How can one get there? If there are, one should go and visit. If there are no such people, but there are Vinaya masters, I should also go and visit. If there are no Vinaya masters, who is the senior monk (shangzuo, the senior monk in the monastery)? I should also go and visit. If the senior monk or a senior monk (daseng, refers to a senior monk) wants to take the robe and bowl, do not give it to them. If it is someone else, one should give it to them. If no one takes it, put it in a place. If one sees the senior monk, one should prostrate at their feet and stand to one side. The old resident, the

丘以坐。以水及澡洗處如法供給。延其訊息安其衣缽。示其便處。訪問僧制。日將入時周行寺內。若見律師共語咨問所疑之罪及不犯罪。若見阿毗曇師為應修慧。當問陰入界業。若見頭陀人。為相應慧當問頭陀功德。若住于彼日日應往處處咨問。若欲行當屏牒臥具。禮大僧足白雲行去。此是比丘為客法用。于彼坐禪人應住親近。禪師若至雖小亦代取衣缽。禪師之法可行不可行。不應即行令去。是先所作應當修行。若欲教人先取覺。學坐禪人先已行法。看視住處安置衣缽。少時訊息知識時節親覲禪師恭敬禮拜。少時靜默當坐。若禪師問所欲。當隨說所樂。若不問者則不應說。從此已后楊枝澡洗等。當請依止修所行業。若乞時至。往問阇梨如法當作。食時若至。為阇梨洗足及安坐處授缽。于其自缽食。應問阇梨所取多少。安置自缽減與弟子。如是攝受如是不難。爾時食已。取阇梨缽洗訖。安處知時親覲恭敬禮拜。少時靜默當坐。若阇梨問隨說所樂。若不問禮拜阇梨請聽。我說本來所欲。若蒙聽許。隨意問。阇梨若聽一切當說。若不問禮阿阇梨。覓時節當說我來因緣。愿阇梨聽我所說。若阿阇梨聽。一切其所樂當說。阇梨言善哉。如法教誡。應當攝受。是故世尊說偈。

以時而親近　　令心無憍慢　梵行能護法　　譬

【現代漢語翻譯】現代漢語譯本比丘（bhiksu，佛教僧侶）到達后，應提供座位。按照規定，提供飲用水和洗漱的地方。關注他的健康，照料他的衣物和缽具。為他指明方便之處。詢問寺院的規章制度。每天傍晚在寺院內巡視。如果見到律師（vinaya master），就一起交談，請教關於犯戒與不犯戒的問題。如果見到阿毗曇師（Abhidhamma master），爲了增長智慧，應當請教關於五陰（skandha）、十二入（ayatana）、十八界（dhatu）和業（karma）的問題。如果見到頭陀行者（dhutanga practitioner），爲了增長相應的智慧，應當請教關於頭陀功德的問題。如果住在那裡，每天都應該去各處請教。如果想要離開，應當整理好臥具，禮拜大僧（長老僧侶）的足，稟告說要離開。這是比丘作為客人的行爲規範。對於那些坐禪的人，應當親近他們。禪師（dhyana master）如果來到，即使年紀較小，也應代替他拿衣缽。禪師的規矩，可以做的就做，不可以做的，不應該立刻讓他離開。應該先做該做的事情，然後修行。如果想要教導別人，先要獲得覺悟。學習坐禪的人，首先已經實踐了這些方法。照看他的住處，安置他的衣缽。稍作休息，瞭解時節，親自拜見禪師，恭敬地禮拜。稍作安靜，然後坐下。如果禪師問你想要什麼，就隨順地說出你所喜歡的。如果不問，就不應該說。從這以後，楊枝（牙刷）、洗漱等等，應當請求依止，修行所應修的行業。如果乞食的時間到了，去問阇梨（acarya，導師）應該如何如法地做。吃飯的時候，為阇梨洗腳，安置座位，遞上缽。在自己的缽里吃飯。應該問阇梨取了多少食物。安置好自己的缽，減少一些給弟子。這樣攝受弟子，就不會感到困難。那時，吃完飯後，取回阇梨的缽洗乾淨。放在該放的地方，知道時間后，親自拜見，恭敬地禮拜。稍作安靜，然後坐下。如果阇梨問你，就隨順地說出你所喜歡的。如果不問，就禮拜阇梨，請求允許我說出我本來想要說的。如果蒙允許，就隨意提問。阇梨如果聽，一切都應當說。如果不問，就禮拜阿阇梨（acarya，導師），尋找時機，說出我來的因緣，希望阇梨聽我說。如果阿阇梨聽，一切他所喜歡的都應當說。阇梨說：『善哉！』如法地教誡，應當接受。所以世尊（Bhagavan，佛陀）說偈（gatha）：『以時而親近，令心無憍慢，梵行（brahmacarya，清凈行）能護法，譬如……』

【English Translation】 English version When a Bhiksu (Buddhist monk) arrives, a seat should be provided. According to the Dharma, provide water and a place for washing. Attend to his well-being, take care of his robes and alms bowl. Show him convenient places. Inquire about the monastery's rules. Every evening, walk around the monastery. If you see a Vinaya master (expert in monastic discipline), converse with him and ask about offenses and non-offenses. If you see an Abhidhamma master (expert in Buddhist philosophy), to increase wisdom, you should ask about the five skandhas (aggregates), twelve ayatanas (sense bases), eighteen dhatus (elements), and karma (action). If you see a Dhutanga practitioner (ascetic practitioner), to increase corresponding wisdom, you should ask about the merits of Dhutanga practices. If residing there, you should go everywhere daily to inquire. If you want to leave, you should tidy up your bedding, bow to the feet of the senior monks (elder monks), and announce your departure. This is the proper conduct for a Bhiksu as a guest. You should stay close to those who practice meditation. If a Dhyana master (meditation master) arrives, even if he is young, you should take his robes and alms bowl for him. Follow the Dhyana master's rules; do what is permissible, and do not immediately ask him to leave if something is not. You should first do what needs to be done, and then practice. If you want to teach others, first attain enlightenment. Those who learn meditation have already practiced these methods. Look after his dwelling, arrange his robes and alms bowl. Rest for a short time, understand the timing, personally visit the Dhyana master, and respectfully bow. Be quiet for a short time, then sit down. If the Dhyana master asks what you want, then speak according to what you like. If he does not ask, you should not speak. From then on, for things like toothpicks (twig used for brushing teeth), washing, etc., you should request to rely on him and practice what you should practice. When it is time for alms round, ask the Acarya (teacher) how to do it according to the Dharma. When it is time to eat, wash the Acarya's feet, arrange his seat, and hand him the alms bowl. Eat from your own bowl. You should ask the Acarya how much food he has taken. Arrange your own bowl and reduce some for the disciples. Receiving disciples in this way is not difficult. At that time, after eating, take the Acarya's bowl and wash it clean. Place it in the proper place, know the time, personally visit him, and respectfully bow. Be quiet for a short time, then sit down. If the Acarya asks you, then speak according to what you like. If he does not ask, then bow to the Acarya and ask for permission to speak about what you originally wanted to say. If you are granted permission, then ask freely. If the Acarya listens, you should say everything. If he does not ask, then bow to the Acarya, find an opportunity, and speak about the reason for your coming, hoping that the Acarya will listen to what you have to say. If the Acarya listens, you should say everything that he likes. The Acarya says, 'Excellent!' He teaches according to the Dharma, and you should accept it. Therefore, the Bhagavan (Buddha) spoke this gatha (verse): 'Drawing near at the right time, keeping the mind without arrogance, Brahmacarya (pure conduct) protects the Dharma, like...'

如樹無風　念法而修行　　及法戲自樂　法住法分別　　當說如實法　毀法不當行　　綺語憂戲笑　瞋恚勿懈怠　　忿恨貪慢癡　愛染佷戾等　　修行悉伏除　守義不自高　　知善誠實語　為定實知聞　　若人輒放逸　聞慧不增長　　若人知正法　天人所恭敬　　恭敬成信心　多聞能護法　　令得所樂聞　如是諸功德　　隨法能修行　能生勝妙解　　成就智慧人　若有如是師　　當修不放逸

解脫道論卷第二大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第三

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

分別行品第六

爾時依止阿阇梨。以數日觀其行。其行相應行處應當教。於是行者十四行。欲行瞋恚行癡行信行意行覺行欲瞋恚行欲癡行瞋癡行等分行信意行信覺行意覺行等分行。複次愛見慢等種種行可知。於是貪慾意使行性樂著。無異於是義。由行故成十四人。欲行人嗔行人癡行人信行人意行人覺行人慾瞋行人慾癡行人瞋癡行人等分行人信意行人信覺行人意覺行人等分行人。於是欲欲欲使欲性慾樂。此謂欲行人。其欲常行增上欲。是謂欲行。如是一切當分別。爾時此十四人略成七人。如是欲行人信行人成一。瞋行人

【現代漢語翻譯】現代漢語譯本：如樹無風（如同樹木沒有風的吹拂一樣），念法而修行，及法戲自樂（思念佛法並修行，以及在佛法中嬉戲自樂），法住法分別，當說如實法（佛法常住，並能分辨佛法，應當宣說真實之法）。毀法不當行，綺語憂戲笑（譭謗佛法的事情不應當做，花言巧語、憂愁、嬉戲、嘲笑都應避免）。瞋恚勿懈怠，忿恨貪慢癡（不要有嗔恨和懈怠，憤怒、怨恨、貪婪、傲慢、愚癡都要去除）。愛染佷戾等，修行悉伏除（愛戀、執著、乖戾等，通過修行全部降伏去除）。守義不自高，知善誠實語（遵守正義而不自高自大，明白善良並說誠實的話）。為定實知聞，若人輒放逸（爲了禪定而真實地瞭解和聽聞，如果有人輕易地放縱自己）。聞慧不增長，若人知正法（聽聞佛法所生的智慧就不會增長，如果有人知道正法）。天人所恭敬，恭敬成信心（就會被天人和人所恭敬，恭敬能夠成就信心）。多聞能護法，令得所樂聞（廣博地聽聞佛法能夠守護佛法，使人得到喜歡聽聞的佛法）。如是諸功德，隨法能修行（像這樣的各種功德，跟隨佛法能夠修行）。能生勝妙解，成就智慧人（能夠產生殊勝微妙的理解，成就具有智慧的人）。若有如是師，當修不放逸（如果有這樣的老師，應當修習不放逸）。

《解脫道論》卷第二大正藏第 32 冊 No. 1648 《解脫道論》

《解脫道論》卷第三阿羅漢優波底沙（Upatiṣya）（阿羅漢名）梁言大光造梁扶南三藏僧伽婆羅（Saṃghapāla）（譯者名）譯

分別行品第六

這時，依止阿阇梨（Ācārya）（導師）。用幾天時間觀察他的行為。他的行為與哪個行處相應，就應當教他哪個。於是修行者有十四種行：欲行、嗔恚行、愚癡行、信心行、意行、覺行、欲嗔恚行、欲愚癡行、嗔愚癡行、等分行、信意行、信覺行、意覺行、等分行。進一步說，愛、見、慢等種種行是可以知道的。因此，貪慾的意使行性是樂於執著的。這和那個意義沒有不同。由於行，成就了十四種人：欲行人、嗔行人、癡行人、信行人、意行人、覺行人、欲嗔行人、欲癡行人、嗔癡行人、等分行人、信意行人、信覺行人、意覺行人、等分行人。因此，欲是慾望，欲使是慾望的驅使，欲樂是慾望的快樂。這就叫做欲行人。他的慾望常常增長，這就是欲行。像這樣，一切都應當分別。這時，這十四種人可以概括成七種人。像這樣，欲行人和信行人成為一種，嗔行人

【English Translation】 English version: Like a tree without wind, Thinking of the Dharma and practicing, and delighting in the Dharma's play, The Dharma abides, and the Dharma is distinguished, one should speak the Dharma as it is in reality. Destroying the Dharma should not be done, frivolous speech, worry, play, and laughter should be avoided. Do not be angry or lazy, anger, resentment, greed, arrogance, and ignorance should all be removed. Attachment, stubbornness, and the like, should all be subdued and eliminated through practice. Uphold righteousness without being arrogant, understand goodness and speak truthfully. For the sake of concentration, truly understand and listen, if someone easily indulges themselves, The wisdom gained from listening to the Dharma will not grow, if someone knows the right Dharma, They will be respected by gods and humans, respect can lead to faith. Extensive listening to the Dharma can protect the Dharma, enabling one to hear what one delights in. Such are the various merits, following the Dharma one can practice, Able to generate excellent and subtle understanding, accomplishing a wise person. If there is such a teacher, one should cultivate non-negligence.

《Vimuttimagga》 Volume 2 T. 32, No. 1648 《Vimuttimagga》

《Vimuttimagga》 Volume 3 Ācārya Upatiṣya（Upatiṣya） (name of an Arhat) of the Liang Dynasty created this great work. Saṃghapāla（Saṃghapāla） (translator's name), a Tripitaka master from Funan of the Liang Dynasty, translated it.

Chapter 6: Analysis of Conduct

At that time, relying on the Ācārya（Ācārya） (teacher). Observe his conduct for several days. Whichever conduct corresponds to his behavior, that should be taught to him. Thus, there are fourteen types of conduct for practitioners: conduct of desire, conduct of anger, conduct of delusion, conduct of faith, conduct of intention, conduct of awakening, conduct of desire and anger, conduct of desire and delusion, conduct of anger and delusion, conduct of equanimity, conduct of faith and intention, conduct of faith and awakening, conduct of intention and awakening, conduct of equanimity. Furthermore, various conducts such as love, views, and pride can be known. Therefore, the intentional conduct of greed is fond of attachment. There is no difference in this meaning. Due to conduct, fourteen types of people are formed: person of desire, person of anger, person of delusion, person of faith, person of intention, person of awakening, person of desire and anger, person of desire and delusion, person of anger and delusion, person of equanimity, person of faith and intention, person of faith and awakening, person of intention and awakening, person of equanimity. Therefore, desire is desire, the instigation of desire is the driving force of desire, and the pleasure of desire is the joy of desire. This is called a person of desire. His desire often increases, this is the conduct of desire. In this way, everything should be distinguished. At this time, these fourteen types of people can be summarized into seven types. In this way, the person of desire and the person of faith become one, the person of anger

意行人成一。癡行人覺行人成一。欲瞋行人信意行人成一。欲癡行人信覺行人成一。瞋癡行人意覺行人成一。二等分行人成一。問何故欲行人信行人成一。答欲行人于善朋增長信行欲。親覲功德故。複次以三行欲及信。此句成一相。有愛念義。覓功德義。非舍義。於是欲者念欲。信者念善。欲者覓欲功德。信者覓善功德。欲者不捨非可愛為相。信者不捨可愛為相。是故欲行及信行成一相。問何故瞋恚行及意行成一。答瞋行人于善朋增長智行瞋。親覲功德故。複次以三行瞋恚及智成一相。非愛念故覓瞋故舍故。於是瞋人非安愛念。智者非安行念。瞋恚人覓瞋。智者覓行過患。瞋人安舍。智者安舍行。是故瞋行人及意行成一相。等故。問何故癡行人及覺行人成一。答癡行人為得善。增長覺行癡。親覲功德故。信慧動離故。複次以二行癡覺成一相。不自定故動故。於是癡安亂故不安。覺種種覺憶故成不安。癡無所趣向成動。覺輕安故成動。是故癡行及覺行成一相。等故。以此方便余行當分別。如是此成七人。於此七人云何速修行。云何遲修行。欲行人速修行。以安可教化。信力故。癡覺薄故。瞋行人速修行。安可教化。有意力故。癡覺薄故。癡行人遲修行。難可教化。有癡覺力故。信意薄故。欲瞋行人速修行。安可教化。有

【現代漢語翻譯】現代漢語譯本：意行人與信行人成為一體。癡行人與覺行人成為一體。欲行人和瞋行人與信行人都成為一體。欲行人和癡行人與信行人和覺行人都成為一體。瞋行人和癡行人與意行人和覺行人都成為一體。二等分行人成為一體。問：為什麼欲行人和信行人成為一體？答：因為欲行人在善友處增長信行和欲，親近善友有功德的緣故。而且，以三種行為——欲和信，這句就成為一個整體的面向：有愛念的意義，尋求功德的意義，不捨棄的意義。因此，有慾望的人念著慾望，有信心的人念著善。有慾望的人尋求慾望的功德，有信心的人尋求善的功德。有慾望的人不捨棄不可愛的事物作為面向，有信心的人不捨棄可愛的事物作為面向。所以欲行和信行成為一個面向。問：為什麼瞋恚行和意行成為一體？答：因為瞋行人在善友處增長智行和瞋恚，親近善友有功德的緣故。而且，以三種行為——瞋恚和智慧，成為一個面向：沒有愛念，尋求瞋恚，捨棄。因此，瞋恚的人不安於愛念，有智慧的人不安於行為的念頭。瞋恚的人尋求瞋恚，有智慧的人尋求行為的過患。瞋恚的人安於捨棄，有智慧的人安於捨棄行為。所以瞋恚行人和意行成為一個面向，因為相等。問：為什麼癡行人和覺行人成為一體？答：因為癡行人為得到善，增長覺行和癡，親近善友有功德的緣故，因為信和慧的動搖和分離。而且，以兩種行為——癡和覺，成為一個面向：不自我安定，動搖。因此，癡使人安定在混亂中，所以不安；覺使人種種覺知和憶念，所以成為不安。癡沒有趣向而成為動搖，覺因為輕安而成為動搖。所以癡行和覺行成為一個面向，因為相等。用這種方法，其餘的行為也應當分別。像這樣就形成了七種人。在這七種人中，怎樣才能快速修行？怎樣才能遲緩修行？欲行人快速修行，因為容易教化，有信的力量，癡覺薄弱的緣故。瞋行人快速修行，因為容易教化，有意的力量，癡覺薄弱的緣故。癡行人遲緩修行，因為難以教化，有癡覺的力量，信意薄弱的緣故。欲瞋行人快速修行，因為容易教化，有...

【English Translation】 English version: The intentional practitioner (意行人, Yi Xing Ren) and the faithful practitioner (信行人, Xin Xing Ren) become one. The deluded practitioner (癡行人, Chi Xing Ren) and the awakened practitioner (覺行人, Jue Xing Ren) become one. The desirous practitioner (欲行人, Yu Xing Ren), the wrathful practitioner (瞋行人, Chen Xing Ren), and the faithful practitioner (信行人, Xin Xing Ren) become one. The desirous practitioner (欲行人, Yu Xing Ren), the deluded practitioner (癡行人, Chi Xing Ren), the faithful practitioner (信行人, Xin Xing Ren), and the awakened practitioner (覺行人, Jue Xing Ren) become one. The wrathful practitioner (瞋行人, Chen Xing Ren), the deluded practitioner (癡行人, Chi Xing Ren), the intentional practitioner (意行人, Yi Xing Ren), and the awakened practitioner (覺行人, Jue Xing Ren) become one. The two-fold practitioner becomes one. Question: Why do the desirous practitioner (欲行人, Yu Xing Ren) and the faithful practitioner (信行人, Xin Xing Ren) become one? Answer: Because the desirous practitioner (欲行人, Yu Xing Ren) increases faith and desire in good friends, and because of the merit of approaching them. Furthermore, with the three practices—desire and faith—this phrase becomes a single aspect: it has the meaning of love and longing, the meaning of seeking merit, and the meaning of not abandoning. Therefore, the one with desire thinks of desire, and the one with faith thinks of goodness. The one with desire seeks the merit of desire, and the one with faith seeks the merit of goodness. The one with desire does not abandon what is not lovely as an aspect, and the one with faith does not abandon what is lovely as an aspect. Therefore, the practice of desire and the practice of faith become one aspect. Question: Why do the practice of wrath (瞋恚行, Chen Hui Xing) and the practice of intention (意行, Yi Xing) become one? Answer: Because the wrathful practitioner (瞋行人, Chen Xing Ren) increases wisdom and wrath in good friends, and because of the merit of approaching them. Furthermore, with the three practices—wrath and wisdom—it becomes a single aspect: without love and longing, seeking wrath, and abandoning. Therefore, the wrathful person is not at peace with love and longing, and the wise person is not at peace with thoughts of practice. The wrathful person seeks wrath, and the wise person seeks the faults of practice. The wrathful person is at peace with abandoning, and the wise person is at peace with abandoning practice. Therefore, the wrathful practitioner (瞋行人, Chen Xing Ren) and the intentional practitioner (意行, Yi Xing) become one aspect, because they are equal. Question: Why do the deluded practitioner (癡行人, Chi Xing Ren) and the awakened practitioner (覺行人, Jue Xing Ren) become one? Answer: Because the deluded practitioner (癡行人, Chi Xing Ren), in order to obtain goodness, increases awakened practice and delusion, and because of the merit of approaching good friends, and because of the wavering and separation of faith and wisdom. Furthermore, with the two practices—delusion and awakening—it becomes a single aspect: not self-settled, wavering. Therefore, delusion makes one settle in confusion, so it is not peaceful; awakening makes one have various awarenesses and recollections, so it becomes unpeaceful. Delusion has no direction and becomes wavering, and awakening becomes wavering because of ease and peace. Therefore, the practice of delusion and the practice of awakening become one aspect, because they are equal. Using this method, the remaining practices should also be distinguished. In this way, seven types of people are formed. Among these seven types of people, how can one practice quickly? How can one practice slowly? The desirous practitioner (欲行人, Yu Xing Ren) practices quickly because they are easy to teach, have the power of faith, and have weak delusion and awakening. The wrathful practitioner (瞋行人, Chen Xing Ren) practices quickly because they are easy to teach, have the power of intention, and have weak delusion and awakening. The deluded practitioner (癡行人, Chi Xing Ren) practices slowly because they are difficult to teach, have the power of delusion and awakening, and have weak faith and intention. The desirous and wrathful practitioner (欲瞋行人, Yu Chen Xing Ren) practices quickly because they are easy to teach, have...

信意力故。癡覺薄故。欲癡行人遲修行。難可教化。不安信故。癡覺力故。瞋癡行人遲修行。難可教化。不安意故。癡覺力故。等分行人遲修行。難可教化。不安住意故。有癡覺力故。爾時此七人。由本煩惱成三。欲行人嗔恚行人癡行人。問此三行何因緣。云何可知此欲行人此瞋行人此癡行人。云何行受衣乞食坐臥行處威儀。答初所造因緣。諸行界為因緣。過患為因緣。云何諸行初所造因緣。于初可愛方便故。多善業成欲行人。復從天堂落生於此。多起殺割桁械怨業。成瞋行人。不愛業所覆。從地獄從龍生墮落生此。初多飲酒離間。成癡行人。從畜生墮落生此。如是行初造因緣。云何界為因緣。二界最近故。成癡行人。所謂地界水界。二界最近故。成瞋行人。所謂火界風界。四界等故。成欲行人。如是諸行界為因緣。云何過患為因緣。最多淡成欲行人。最多瞻成瞋行人。最多風成癡行人。復有說。最多淡成癡行人。最多風成欲行人。如是過患為因緣。云何可知此人慾行此人瞋行此人癡行。答以七行可知。如是以事以煩惱以行以受取以食以業以臥。云何以事可知。欲行人見所有事。未常見而見既見。恒觀于真實過患不作意。于小功德成不難。不從此欲解脫。既觀不能捨行。知于餘事。諸如是行欲行可知嗔行人者。見所有

【現代漢語翻譯】現代漢語譯本：由於信和意念的力量，以及對愚癡的覺悟薄弱，貪慾的修行人修行緩慢，難以教化，因為他們不安心。由於對愚癡的覺悟的力量，嗔恚的修行人修行緩慢，難以教化，因為他們不安意。由於對愚癡的覺悟的力量，等分的修行人修行緩慢，難以教化，因為他們不安住于意念。由於有對愚癡的覺悟的力量。當時，這七個人，由於根本的煩惱而成為三種：貪慾的修行人、嗔恚的修行人、愚癡的修行人。問題：這三種修行人是什麼因緣造成的？如何知道這是貪慾的修行人、這是嗔恚的修行人、這是愚癡的修行人？他們的行、受衣、乞食、坐臥、行處、威儀是怎樣的？回答：最初所造的因緣，諸行的界為因緣，過患為因緣。什麼是諸行最初所造的因緣？最初由於可愛的方便，多行善業，成為貪慾的修行人。又從天堂墮落而生於此，多起殺、割、桁械等怨業，成為嗔恚的修行人。不愛之業所覆蓋，從地獄、從龍生墮落而生於此。最初多飲酒、離間，成為愚癡的修行人，從畜生墮落而生於此。如此是行最初所造的因緣。什麼是界為因緣？二界最近的緣故，成為愚癡的修行人，所謂地界（earth element）、水界（water element）。二界最近的緣故，成為嗔恚的修行人，所謂火界（fire element）、風界（wind element）。四界相等的緣故，成為貪慾的修行人。如此是諸行的界為因緣。什麼是過患為因緣？最多淡的成為貪慾的修行人，最多瞻的成為嗔恚的修行人，最多風的成為愚癡的修行人。又有人說，最多淡的成為愚癡的修行人，最多風的成為貪慾的修行人。如此是過患為因緣。如何知道這個人是貪慾的修行，這個人是嗔恚的修行，這個人是愚癡的修行？回答：可以通過七種行為來知道。如是以事、以煩惱、以行、以受取、以食、以業、以臥。如何以事可知？貪慾的修行人見到所有的事情，未曾見過的而見到，既已見到，總是觀察真實的過患而不作意，對於小的功德成就並不感到困難，不從此貪慾中解脫。既已觀察卻不能捨棄這種行為，知道其餘的事情。諸如此類的行為，可以知道是貪慾的修行人。嗔恚的修行人，見到所有的事情

【English Translation】 English version: Due to the power of faith and intention, and the weak awareness of ignorance, a practitioner of desire is slow in cultivation, difficult to teach, because they are not at peace. Due to the power of awareness of ignorance, a practitioner of anger is slow in cultivation, difficult to teach, because they are not at ease in their mind. Due to the power of awareness of ignorance, a practitioner of equanimity is slow in cultivation, difficult to teach, because they do not abide in their intention. Because there is the power of awareness of ignorance. At that time, these seven people, due to fundamental afflictions, became three types: practitioners of desire, practitioners of anger, and practitioners of ignorance. Question: What are the causes and conditions for these three types of practitioners? How can one know this is a practitioner of desire, this is a practitioner of anger, this is a practitioner of ignorance? What are their conduct, acceptance of robes, begging for food, sitting, lying down, conduct, and demeanor like? Answer: The initial causes and conditions created, the realms of actions are the causes and conditions, and faults are the causes and conditions. What are the initial causes and conditions created by actions? Initially, due to lovely and convenient means, accumulating good karma, one becomes a practitioner of desire. Furthermore, falling from heaven and being born here, frequently engaging in acts of killing, cutting, imprisonment, and resentment, one becomes a practitioner of anger. Covered by unloving karma, falling from hell or being born as a dragon and falling here. Initially, frequently drinking alcohol and causing discord, one becomes a practitioner of ignorance, falling from the animal realm and being born here. Such are the initial causes and conditions created by actions. What are the realms as causes and conditions? Because the two realms are closest, one becomes a practitioner of ignorance, namely the earth element (dhātu) and the water element (dhātu). Because the two realms are closest, one becomes a practitioner of anger, namely the fire element (dhātu) and the wind element (dhātu). Because the four realms are equal, one becomes a practitioner of desire. Such are the realms of actions as causes and conditions. What are the faults as causes and conditions? The most bland becomes a practitioner of desire, the most gazing becomes a practitioner of anger, the most windy becomes a practitioner of ignorance. Some say that the most bland becomes a practitioner of ignorance, and the most windy becomes a practitioner of desire. Such are the faults as causes and conditions. How can one know that this person is practicing desire, this person is practicing anger, and this person is practicing ignorance? Answer: It can be known through seven behaviors. Such as through matters, through afflictions (kleśa), through conduct, through acceptance, through food, through actions, and through lying down. How can it be known through matters? A practitioner of desire, seeing all matters, sees what has not been seen before, and having seen it, always observes the real faults without paying attention, and does not find it difficult to achieve small merits, and does not liberate from this desire. Having observed, they cannot abandon this behavior, and know other matters. Such behaviors can be known as a practitioner of desire. A practitioner of anger, seeing all matters

如是事。如倦不能久看。隨取過患多毀人。于多功德非不難。從此不捨。唯以過患得已便。知行餘事亦如是。行瞋行可知。癡行人見所有如是事。于功德過患成信他。聞他人所薄亦薄。聞他所讚歎亦讚歎。自不知故。以如是行於外事。癡行可知。如是以事。問云何以煩惱可知。答欲行人五煩惱。多行嫉慳幻諂欲。此謂五。瞋恚行人五煩惱。多行忿恨覆慳瞋。此謂五。癡行人五煩惱。多行懶懈怠疑悔無明是五。如是以煩惱可知。問云何以行。答欲行人見行以性。舉腳疾行平。舉腳平下腳不廣。舉腳可愛行。如是以行欲行可知。嗔恚行人見行以性。急起腳急下。相觸以半腳入地。如是已行瞋恚人可知。癡行人見行以性。起腳摩地亦摩下。以腳觸腳行。以如是行癡行人可知。如是以行。問云何以著衣欲行人。答欲行人若捉衣以性。不多見不寬著衣太下。周正圓種種可愛可見。瞋行人著衣以性。大急太上。不周正不圓。不種種可愛。不可觀。癡行人若著衣以性。多寬不周正不圓。非種種可愛可觀。如是以著衣可知。問云何以食可知。答欲行人樂肥甜。瞋恚行人樂酢。癡行人不定樂。複次欲行人。食時自量相應中適取揣食。亦知氣味不速食。若得少味成大歡喜。瞋行人見食。多取揣食滿口食。若得少味太瞋惱。癡行人見食。不圓

【現代漢語翻譯】現代漢語譯本事情就是這樣。如果疲倦了就不能長時間觀看。總是挑剔別人的過失，很少看到別人的優點。因此很難成就許多功德，總是抓住別人的過失不放。瞭解其他事情也是這樣。通過行為可以瞭解貪慾、嗔恚和愚癡的人。愚癡的人看到任何事情，對於功德和過失，總是相信別人。聽到別人貶低的，自己也貶低；聽到別人讚歎的，自己也讚歎，因為自己沒有主見。像這樣處理外在事物，就可以知道他是愚癡的人。像這樣通過事情來判斷。問：如何通過煩惱來判斷？答：貪慾的人有五種煩惱，經常表現出嫉妒、吝嗇、虛幻、諂媚和貪慾，這稱為五種煩惱。嗔恚的人有五種煩惱，經常表現出忿怒、怨恨、隱瞞、吝嗇和嗔恚，這稱為五種煩惱。愚癡的人有五種煩惱，經常表現出懶惰、懈怠、疑惑、後悔和無明，這稱為五種煩惱。像這樣通過煩惱來判斷。問：如何通過行為來判斷？答：貪慾的人走路的特點是：抬腳快，落腳平穩，抬腳不高，落腳不張揚，抬腳的姿勢很優雅。像這樣通過走路的姿勢可以知道他是貪慾的人。嗔恚的人走路的特點是：抬腳急促，落腳也急促，半個腳掌觸地。像這樣通過走路的姿勢可以知道他是嗔恚的人。愚癡的人走路的特點是：抬腳拖地，落腳也拖地，腳與腳互相碰撞。像這樣通過走路的姿勢可以知道他是愚癡的人。像這樣通過行為來判斷。問：如何通過穿衣來判斷？答：貪慾的人穿衣的特點是：總是很在意自己的穿著，衣服不會太寬大，穿戴整齊，周正圓潤，各種裝飾都很可愛。嗔恚的人穿衣的特點是：穿得很急，穿得很高，不整齊，不圓潤，各種裝飾都不好看。愚癡的人穿衣的特點是：衣服總是很寬鬆，不整齊，不圓潤，各種裝飾都不好看。像這樣通過穿衣可以判斷。問：如何通過飲食來判斷？答：貪慾的人喜歡肥膩和甜美的食物，嗔恚的人喜歡酸的食物，愚癡的人沒有固定的喜好。此外，貪慾的人在吃飯時會自我控制，適量取食，細嚼慢嚥，品嚐食物的味道，即使得到一點美味也會感到非常高興。嗔恚的人看到食物，會大量取食，塞滿嘴巴，如果味道不好就會非常生氣。愚癡的人看到食物，不會細嚼慢嚥。

【English Translation】 English version It is so. If weary, one cannot watch for long. Always finding fault and often disparaging others. It is difficult to accumulate much merit, always focusing on others' faults. Understanding other matters is also like this. Through actions, one can understand those who are greedy, wrathful, and foolish. A foolish person, seeing anything, always believes others regarding merit and demerit. Hearing others belittle something, they also belittle it; hearing others praise something, they also praise it, because they have no independent judgment. Dealing with external matters in this way reveals a foolish person. Judging in this way through matters. Question: How to judge through afflictions (煩惱, fánnǎo)? Answer: A greedy person has five afflictions, often displaying jealousy, stinginess, illusion, flattery, and greed; these are called the five afflictions. A wrathful person has five afflictions, often displaying anger, resentment, concealment, stinginess, and wrath; these are called the five afflictions. A foolish person has five afflictions, often displaying laziness, sloth, doubt, regret, and ignorance; these are the five afflictions. Judging in this way through afflictions. Question: How to judge through actions? Answer: A greedy person's walking characteristics are: lifting the foot quickly, placing the foot steadily, lifting the foot not high, placing the foot not ostentatiously, the posture of lifting the foot is elegant. Knowing that they are greedy by observing their walking posture. A wrathful person's walking characteristics are: lifting the foot hastily, placing the foot hastily, with half the sole touching the ground. Knowing that they are wrathful by observing their walking posture. A foolish person's walking characteristics are: lifting the foot dragging, placing the foot dragging, feet colliding with each other. Knowing that they are foolish by observing their walking posture. Judging in this way through actions. Question: How to judge through clothing? Answer: A greedy person's clothing characteristics are: always paying attention to their attire, clothes not too loose, dressed neatly, properly rounded, various decorations are lovely. A wrathful person's clothing characteristics are: dressed hastily, dressed too high, not neat, not rounded, various decorations are not beautiful. A foolish person's clothing characteristics are: clothes always loose, not neat, not rounded, various decorations are not beautiful. Judging in this way through clothing. Question: How to judge through eating? Answer: A greedy person likes fatty and sweet foods, a wrathful person likes sour foods, a foolish person has no fixed preferences. Furthermore, a greedy person controls themselves when eating, taking food in moderation, chewing slowly, savoring the taste, and feeling very happy even if they get a little deliciousness. A wrathful person, seeing food, takes a large amount, stuffing their mouth, and becomes very angry if the taste is not good. A foolish person, seeing food, does not chew slowly.

小揣食不中適。少取以食涂染其口。半揣入口。半墮盤器。亂心不思惟食。如是以欲可知。問云何以事知。欲行人掃地。平身捉掃帚不駃。不知土沙。而能清凈。瞋行人若掃地。急捉掃帚兩邊駃除去土沙。急聲雖凈潔而不平等。愚癡行人若掃地。寬捉掃帚輾轉看盡處處不凈。亦不平等。如是浣染縫等。一切事平等作不與心。是欲人瞋行人。於一切事不平等作不與心。癡行人亂心多作不成。如是以事可知。問云何以臥坐。欲行人眠不駃。眠先拼擋臥處令周正平等。安隱置身屈臂眠。夜中有喚即起。如有所疑即答。瞋行人若眠駃。隨得所安置。身面目頻蹙。于夜若有人喚即起瞋答。癡人若眠臥處不周正。放手腳覆身而臥。夜中若有人喚。應聲噫噫久時方答。如是以臥可知。問何行何法。用受衣乞食坐臥行處。若欲行人衣粗不下色可憎。是與其衣當著。瞋行人衣精細。衣凈潔好色下可愛。是應當著。癡行人衣隨所得當著。欲行人乞食粗不凈潔。無美氣味少乞食。瞋行人乞食肥美凈潔。好氣味如意所得癡。行人乞食隨所得有節。欲行人臥坐于樹影水間。于小遠村處。復于未成寺。于無臥具處。是其當眠坐。瞋行人坐臥樹影水邊成就平正。于寺已成臥具。具足成其坐臥處。癡行人依。師親覲當住。欲行人行處。粗飯飲食處。若入

【現代漢語翻譯】現代漢語譯本小揣（xiǎo chuāi）食不中適：食物不合口味。少取以食涂染其口：取少量食物塗抹在嘴邊。半揣入口：一半食物進入口中。半墮盤器：一半掉落在盤子里。亂心不思惟食：心緒煩亂，不能專心吃飯。如是以欲可知：通過這些可以瞭解一個人的慾望。問：云何以事知？：通過什麼事情可以瞭解？欲行人掃地：有慾望的人掃地。平身捉掃帚不駃（jué）：平靜地拿著掃帚，動作不快。不知土沙：不瞭解泥土和沙子的特性。而能清凈：卻能打掃乾淨。瞋（chēn）行人若掃地：易怒的人掃地。急捉掃帚兩邊駃除去土沙：緊緊抓住掃帚兩邊，快速地清除泥土和沙子。急聲雖凈潔而不平等：雖然聲音急促，打掃得乾淨，但不平整。愚癡行人若掃地：愚癡的人掃地。寬捉掃帚輾轉看盡處處不凈：鬆鬆地握著掃帚，來回檢視，到處都覺得不乾淨。亦不平等：也不平整。如是浣染縫等：像洗滌、染色、縫紉等。一切事平等作不與心：所有事情都做得平平淡淡，不用心。是欲人：這就是有慾望的人。瞋行人：易怒的人。於一切事不平等作不與心：對於所有事情都做得不平整，不用心。癡行人亂心多作不成：愚癡的人心緒煩亂，做很多事情都做不成。如是以事可知：通過這些事情可以瞭解。問：云何以臥坐？：通過什麼睡覺和坐姿可以瞭解？欲行人眠不駃：有慾望的人睡覺不快。眠先拼擋臥處令周正平等：睡覺前先整理好睡覺的地方，使其周正平整。安隱置身屈臂眠：安穩地躺下，彎著胳膊睡覺。夜中有喚即起：夜裡有人叫喚就立刻起來。如有所疑即答：如果有什麼疑問就立刻回答。瞋行人若眠駃：易怒的人睡覺很快。隨得所安置：隨便找個地方就睡。身面目頻蹙（cù）：身體和麵部經常皺著。于夜若有人喚即起瞋答：夜裡如果有人叫喚就立刻起來，帶著怒氣回答。癡人若眠臥處不周正：愚癡的人睡覺，睡覺的地方不周正。放手腳覆身而臥：放開手腳，蓋著身體睡覺。夜中若有人喚：夜裡如果有人叫喚。應聲噫噫久時方答：應聲『噫噫』，很久才回答。如是以臥可知：通過這些睡覺的姿勢可以瞭解。問：何行何法？：什麼樣的行為和方法？用受衣乞食坐臥行處：用來接受衣服、乞討食物、坐臥和行走的地方。若欲行人衣粗不下色可憎：如果有慾望的人，衣服粗糙、顏色不好看，令人厭惡。是與其衣當著：這樣的衣服才適合他穿。瞋行人衣精細：易怒的人，衣服精緻。衣凈潔好色下可愛：衣服乾淨整潔，顏色好看，令人喜愛。是應當著：這樣的衣服才適合他穿。癡行人衣隨所得當著：愚癡的人，衣服隨便得到什麼就穿什麼。欲行人乞食粗不凈潔：有慾望的人乞討的食物粗糙不乾淨。無美氣味少乞食：沒有好的氣味，很少乞討食物。瞋行人乞食肥美凈潔：易怒的人乞討的食物肥美乾淨。好氣味如意所得癡：氣味好，如意得到。癡行人乞食隨所得有節：愚癡的人乞討的食物隨便得到什麼，但有節制。欲行人臥坐于樹影水間：有慾望的人，睡覺和坐著的地方在樹蔭下、水邊。于小遠村處：在偏遠的小村莊里。復于未成寺：或者在未建成的寺廟裡。于無臥具處：在沒有臥具的地方。是其當眠坐：這些是他們應該睡覺和坐著的地方。瞋行人坐臥樹影水邊成就平正：易怒的人，坐臥在樹蔭下、水邊，已經建成且平整的地方。于寺已成臥具具足成其坐臥處：在已經建成的寺廟裡，臥具齊全，成為他們坐臥的地方。癡行人依師親覲當住：愚癡的人依靠師父，親自拜見，應該住在那裡。欲行人行處：有慾望的人行走的地方。粗飯飲食處：粗糙的飯食飲食的地方。若入：如果進入

【English Translation】 English version 'Xiao Chuai' (small handful) food is not suitable: The food does not suit the taste. 'Shao Qu Yi Shi Tu Ran Qi Kou': Take a small amount of food and smear it around the mouth. 'Ban Chuai Ru Kou': Half of the food enters the mouth. 'Ban Duo Pan Qi': Half of it falls into the plate. 'Luan Xin Bu Si Wei Shi': The mind is disturbed and cannot concentrate on eating. 'Ru Shi Yi Yu Ke Zhi': Through these, one can understand a person's desires. Question: 'Yun He Yi Shi Zhi?': How can one know through actions? 'Yu Xing Ren Sao Di': A person with desires sweeps the floor. 'Ping Shen Zhuo Sao Zhou Bu Jue': Calmly holding the broom, the movements are not fast. 'Bu Zhi Tu Sha': Does not understand the properties of soil and sand. 'Er Neng Qing Jing': Yet can sweep cleanly. 'Chen Xing Ren Ruo Sao Di': An angry person sweeps the floor. 'Ji Zhuo Sao Zhou Liang Bian Jue Chu Qu Tu Sha': Tightly grasping both sides of the broom, quickly removes the soil and sand. 'Ji Sheng Sui Jing Jie Er Bu Ping Deng': Although the sound is rapid and it sweeps cleanly, it is not even. 'Yu Chi Xing Ren Ruo Sao Di': A foolish person sweeps the floor. 'Kuan Zhuo Sao Zhou Zhan Zhuan Kan Jin Chu Chu Bu Jing': Loosely holding the broom, looks back and forth, feeling that everywhere is unclean. 'Yi Bu Ping Deng': Also not even. 'Ru Shi Huan Ran Feng Deng': Like washing, dyeing, sewing, etc. 'Yi Qie Shi Ping Deng Zuo Bu Yu Xin': All things are done plainly, without putting the heart into it. 'Shi Yu Ren': This is a person with desires. 'Chen Xing Ren': An angry person. 'Yu Yi Qie Shi Bu Ping Deng Zuo Bu Yu Xin': For all things, they are done unevenly, without putting the heart into it. 'Chi Xing Ren Luan Xin Duo Zuo Bu Cheng': A foolish person's mind is disturbed, and many things cannot be accomplished. 'Ru Shi Yi Shi Ke Zhi': Through these actions, one can understand. Question: 'Yun He Yi Wo Zuo?': How can one know through sleeping and sitting postures? 'Yu Xing Ren Mian Bu Jue': A person with desires does not sleep quickly. 'Mian Xian Pin Dang Wo Chu Ling Zhou Zheng Ping Deng': Before sleeping, first arranges the sleeping place to be orderly and even. 'An Yin Zhi Shen Qu Bi Mian': Lies down peacefully, with arms bent. 'Ye Zhong You Huan Ji Qi': If someone calls in the night, they get up immediately. 'Ru You Suo Yi Ji Da': If there is any doubt, they answer immediately. 'Chen Xing Ren Ruo Mian Jue': An angry person sleeps quickly. 'Sui De Suo An Zhi': Just finds a place to sleep. 'Shen Mian Mu Pin Cu': The body and face are often furrowed. 'Yu Ye Ruo You Ren Huan Ji Qi Chen Da': If someone calls in the night, they get up immediately and answer angrily. 'Chi Ren Ruo Mian Wo Chu Bu Zhou Zheng': A foolish person sleeps, the sleeping place is not orderly. 'Fang Shou Jiao Fu Shen Er Wo': Lets go of the hands and feet, covers the body and sleeps. 'Ye Zhong Ruo You Ren Huan': If someone calls in the night. 'Ying Sheng Yi Yi Jiu Shi Fang Da': Responds with 'Yi Yi', and answers after a long time. 'Ru Shi Yi Wo Ke Zhi': Through these sleeping postures, one can understand. Question: 'He Xing He Fa?': What kind of behavior and method? 'Yong Shou Yi Qi Shi Zuo Wo Xing Chu': Used to receive clothes, beg for food, sit, sleep, and walk. 'Ruo Yu Xing Ren Yi Cu Bu Xia Se Ke Zeng': If a person with desires, the clothes are rough, the color is unpleasant, and repulsive. 'Shi Yu Qi Yi Dang Zhuo': Such clothes are suitable for them to wear. 'Chen Xing Ren Yi Jing Xi': An angry person, the clothes are exquisite. 'Yi Jing Jie Hao Se Xia Ke Ai': The clothes are clean, the color is beautiful, and lovely. 'Shi Ying Dang Zhuo': Such clothes are suitable for them to wear. 'Chi Xing Ren Yi Sui Suo De Dang Zhuo': A foolish person, whatever clothes they get, they wear. 'Yu Xing Ren Qi Shi Cu Bu Jing Jie': A person with desires begs for food that is rough and unclean. 'Wu Mei Qi Wei Shao Qi Shi': There is no good smell, and they beg for little food. 'Chen Xing Ren Qi Shi Fei Mei Jing Jie': An angry person begs for food that is rich, delicious, and clean. 'Hao Qi Wei Ru Yi Suo De Chi': The smell is good, and they get what they want. 'Chi Xing Ren Qi Shi Sui Suo De You Jie': A foolish person begs for food, whatever they get, but with moderation. 'Yu Xing Ren Wo Zuo Yu Shu Ying Shui Jian': A person with desires, the place to sleep and sit is in the shade of trees, by the water. 'Yu Xiao Yuan Cun Chu': In remote small villages. 'Fu Yu Wei Cheng Si': Or in unfinished temples. 'Yu Wu Wo Ju Chu': In places without bedding. 'Shi Qi Dang Mian Zuo': These are the places where they should sleep and sit. 'Chen Xing Ren Zuo Wo Shu Ying Shui Bian Cheng Jiu Ping Zheng': An angry person sits and sleeps in the shade of trees, by the water, in places that are already built and even. 'Yu Si Yi Cheng Wo Ju Ju Zu Cheng Qi Zuo Wo Chu': In temples that are already built, with complete bedding, becoming their place to sit and sleep. 'Chi Xing Ren Yi Shi Qin Jin Dang Zhu': A foolish person relies on the teacher, personally visits, and should live there. 'Yu Xing Ren Xing Chu': A person with desires, the place to walk. 'Cu Fan Yin Shi Chu': The place for rough food and drink. 'Ruo Ru': If entering

聚落應向日而行。于惡人處。是其當行。瞋恚行人處。于飯水飲食具足。逐日而入多信向人處。是其當入。癡行人隨所得處。欲行人威儀多行腳處。瞋行人依坐臥。癡行人依行處。於是散向。欲者依可愛境界為信。瞋恚者不可愛境界為信。癡者不觀為因。欲者如奴。瞋恚者如主。癡者如毒。貪者少過患斷無染。瞋恚大過患使無染。癡者大過患斷無染。欲行人樂色。瞋行人樂諍。癡行人樂懈怠。

分別行處品第七

爾時依止師觀其所行。授三十八行。當復教示令二行相應。問云何三十八行處。答謂十一切入地水火風青黃赤白空處識處一切入。又十不凈想。膀脹想。青淤想。爛想。棄擲想。鳥獸食啖想。身肉分張想。斬斫離散想。赤血涂染想。蟲臭想。骨想。又十念。唸佛念法念僧念戒念施念天念死念身念數息念寂寂。又四無量心。慈悲喜捨。觀四大食不凈想。無所有處非非想處。斯謂三十八行處。此三十八行處。以九行當知最勝。一以禪。二以正越。三以增長。四以緣。五以事。六以勝。七以地。八以取。九以人。問云何為禪。答謂十行處成禪外行。又十一行處成就初禪。又三行處成就三禪。又一行處成就四禪。又九行處成就四禪五禪。又四行處成就無色四禪。問云何十行處成禪外行。答除數息及觀身。余

【現代漢語翻譯】現代漢語譯本：僧團應該朝著有陽光的方向行進。對於那些行為惡劣的人，這是他們應當前往的地方。對於那些充滿嗔恨的人，在有充足的飯食和飲水的地方，應該每日前往那些充滿信仰的人的地方，這是他們應當前往的地方。愚癡的人隨他們所能找到的地方而行。貪慾的人應該多去那些威儀莊嚴的地方。嗔恨的人應該依靠坐臥之處。愚癡的人應該依靠行走之處。因此四處分散。貪慾的人以可愛的境界為信仰。嗔恨的人以不可愛的境界為信仰。愚癡的人不以觀察為因。貪慾的人如同奴隸。嗔恨的人如同主人。愚癡的人如同毒藥。貪婪的人即使有小的過錯，也能斷除而沒有污染。嗔恨有大的過錯，會使人沒有清凈。愚癡的人有大的過錯，斷除不了污染。貪慾的人喜歡美好的事物。嗔恨的人喜歡爭鬥。愚癡的人喜歡懈怠。

分別行處品第七

那時，依靠導師觀察他們所修行的處所，傳授三十八種修行方法。應當再次教導他們，使兩種修行方法相應。問：什麼是三十八種修行方法？答：包括十一切入（一切入：指地、水、火、風、青、黃、赤、白、空、識十種一切入定），即地一切入、水一切入、火一切入、風一切入、青一切入、黃一切入、赤一切入、白一切入、空處一切入、識處一切入。又有十不凈想（不凈想：觀想身體不凈的十種方法），即膀脹想、青淤想、爛想、棄擲想、鳥獸食啖想、身肉分張想、斬斫離散想、赤血涂染想、蟲臭想、骨想。又有十念（十念：憶念佛、法、僧等功德的十種方法），即唸佛、念法、念僧、念戒、念施、念天、念死、念身、念數息、念寂寂。又有四無量心（四無量心：慈、悲、喜、舍四種廣大的心），即慈、悲、喜、舍。觀四大（四大：地、水、火、風四大元素）食不凈想。無所有處（無所有處：一種禪定境界），非非想處（非非想處：一種禪定境界）。這就是三十八種修行方法。這三十八種修行方法，可以用九種方式來了解其最殊勝之處。一是以禪定，二是以正確的超越，三是以增長，四是以因緣，五是以事件，六是以殊勝，七是以地，八是以取，九是以人。問：什麼是禪定？答：指十種修行方法成就禪定之外的修行。又有十一種修行方法成就初禪。又有三種修行方法成就三禪。又有一種修行方法成就四禪。又有九種修行方法成就四禪和五禪。又有四種修行方法成就無色界的四種禪定。問：什麼是十種修行方法成就禪定之外的修行？答：除了數息和觀身之外，其餘的。

【English Translation】 English version: The Sangha should proceed in the direction of the sun. Towards evil people, that is where they should go. Towards those filled with anger, in places where food and drink are abundant, they should daily go to places where there are many faithful people, that is where they should go. Foolish people go wherever they can find. Those with desire should frequent places of dignified conduct. Those with anger should rely on places for sitting and lying down. Foolish people should rely on places for walking. Thus, they scatter in all directions. Those with desire take delight in lovely sights as their faith. Those with anger take delight in unlovely sights as their faith. Foolish people do not take observation as their cause. Those with desire are like slaves. Those with anger are like masters. Foolish people are like poison. Those who are greedy, even with small faults, can cut them off without defilement. Anger has great faults, causing no purity. Foolish people have great faults, unable to cut off defilement. Those with desire enjoy beautiful things. Those with anger enjoy strife. Foolish people enjoy laziness.

Chapter Seven: Distinguishing Places of Practice

At that time, relying on the teacher, observe their places of practice, and impart the thirty-eight practices. They should be taught again to make the two practices correspond. Question: What are the thirty-eight practices? Answer: They include the ten Kasinas (Kasina: ten objects of concentration - earth, water, fire, wind, blue, yellow, red, white, space, and consciousness), namely the earth Kasina, water Kasina, fire Kasina, wind Kasina, blue Kasina, yellow Kasina, red Kasina, white Kasina, space Kasina, and consciousness Kasina. There are also the ten Impurities (Impurities: ten contemplations on the impurity of the body), namely the bloated corpse contemplation, the livid corpse contemplation, the festering corpse contemplation, the discarded corpse contemplation, the corpse eaten by beasts contemplation, the dismembered corpse contemplation, the hacked and scattered corpse contemplation, the blood-stained corpse contemplation, the worm-infested corpse contemplation, and the skeleton contemplation. There are also the ten Recollections (Recollections: ten ways of recollecting the virtues of the Buddha, Dharma, Sangha, etc.), namely recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the devas, recollection of death, recollection of the body, recollection of mindfulness of breathing, and recollection of peace. There are also the four Immeasurables (Immeasurables: four boundless states of mind - loving-kindness, compassion, sympathetic joy, and equanimity), namely loving-kindness, compassion, sympathetic joy, and equanimity. Contemplation of the impurity of the four great elements (four great elements: earth, water, fire, and wind). The sphere of nothingness (sphere of nothingness: a state of meditative absorption), the sphere of neither perception nor non-perception (sphere of neither perception nor non-perception: a state of meditative absorption). These are the thirty-eight practices. These thirty-eight practices can be understood in nine ways as being most excellent: one, through meditation; two, through correct transcendence; three, through growth; four, through conditions; five, through events; six, through excellence; seven, through the ground; eight, through grasping; and nine, through people. Question: What is meditation? Answer: It refers to the ten practices that accomplish practice outside of meditation. There are also eleven practices that accomplish the first Jhana. There are also three practices that accomplish the third Jhana. There is also one practice that accomplishes the fourth Jhana. There are also nine practices that accomplish the fourth and fifth Jhanas. There are also four practices that accomplish the four formless Jhanas. Question: What are the ten practices that accomplish practice outside of meditation? Answer: Except for mindfulness of breathing and contemplation of the body, the rest.

八念及觀四大食不凈想。是謂十外行。問云何十一行處初禪所攝。答十不凈想及觀身。是謂初禪所攝。問云何三行處。三禪所攝。答謂慈悲喜。問云何一行處四禪所攝。

答謂舍。問云何九行處四禪五禪所攝。答除空一切入識一切入。余殘八一切入。及數息念。問云何四行處四無色所攝。答虛空一切入。識一切入。無所有處。非非想處。是名四行。如是以禪可知。問云何以正越。答入行處成為越色。除無色一切入。餘八一切入。餘三十行處。不成為越色。又三行處成為越事。二無色一切入。及無所有處。餘三十五行處。不成為越事。又一行處成為越想受。所謂非非想處。餘三十七行。不成為越想受。如是以越可知。問云何以增長。答十四行處可令增長。所謂十一切入。及四無量心。餘二十四行處。不應令增長。如是以增長可知。問云何為緣。答九行處為神通緣。除無色一切入。八一切入。及分別虛空一切入。餘三十行不成神通緣。三十七行處成為毗婆舍那緣。除非非想處。又一行處不成毗婆舍那緣。所謂非非想處。如是以緣可知。問云何為事。答二十一行處是分別事。十二行處是為實事。五行處不應說分別事實事。問云何二十一行處是分別事。答除識一切入。餘九一切入十不凈想及念數息念身。問云何十二實事

【現代漢語翻譯】現代漢語譯本八念以及觀想四大不凈（觀想身體由地、水、火、風四大元素組成，是不潔凈的）。這被稱為十外行。問：什麼叫做十一行處，被初禪所攝？答：十不凈想以及觀身。這被稱為初禪所攝。問：什麼叫做三行處，被三禪所攝？答：就是慈、悲、喜。問：什麼叫做一行處，被四禪所攝？答：就是舍（平等心）。問：什麼叫做九行處，被四禪、五禪所攝？答：除了空無邊處一切入（ākāśānantyāyatana）和識無邊處一切入（vijñānānantyāyatana），其餘剩下的八一切入，以及數息念。問：什麼叫做四行處，被四無色定所攝？答：虛空無邊處一切入（ākāśānantyāyatana）、識無邊處一切入（vijñānānantyāyatana）、無所有處（ākiṃcanyāyatana）、非想非非想處（nevasaññānāsaññāyatana）。這被稱為四行。像這樣，可以通過禪定來了解。問：什麼叫做以正越？答：進入行處成為越色，除了無色定一切入，其餘八一切入，其餘三十行處，不成為越色。又有三行處成為越事，二無色定一切入，以及無所有處（ākiṃcanyāyatana），其餘三十五行處，不成為越事。又一行處成為越想受，所謂非想非非想處（nevasaññānāsaññāyatana），其餘三十七行，不成為越想受。像這樣，可以通過越來了解。問：什麼叫做以增長？答：十四行處可以令其增長，就是十一切入，以及四無量心（慈、悲、喜、舍）。其餘二十四行處，不應令其增長。像這樣，可以通過增長來了解。問：什麼叫做為緣？答：九行處是神通的緣，除了無色定一切入，八一切入，以及分別虛空一切入（ākāśānantyāyatana），其餘三十行不成神通緣。三十七行處成為毗婆舍那（vipassanā，內觀）的緣，除非非想非非想處（nevasaññānāsaññāyatana）。又一行處不成毗婆舍那緣，所謂非想非非想處（nevasaññānāsaññāyatana）。像這樣，可以通過緣來了解。問：什麼叫做為事？答：二十一行處是分別事，十二行處是為實事，五行處不應說分別事實事。問：什麼叫做二十一行處是分別事？答：除了識無邊處一切入（vijñānānantyāyatana），其餘九一切入，十不凈想以及念數息念身。問：什麼叫做十二實事？

【English Translation】 English version The eight recollections and the contemplation of the four great elements as impure (contemplating the body as composed of the four great elements of earth, water, fire, and wind, and as being impure). These are called the ten external practices. Question: What are the eleven practice places that are included in the first Dhyana? Answer: The ten contemplations of impurity and the contemplation of the body. These are said to be included in the first Dhyana. Question: What are the three practice places that are included in the third Dhyana? Answer: They are loving-kindness (mettā), compassion (karuṇā), and sympathetic joy (muditā). Question: What is the one practice place that is included in the fourth Dhyana? Answer: It is equanimity (upekkhā). Question: What are the nine practice places that are included in the fourth and fifth Dhyanas? Answer: Except for the sphere of infinite space (ākāśānantyāyatana) and the sphere of infinite consciousness (vijñānānantyāyatana), the remaining eight spheres of all, and mindfulness of breathing. Question: What are the four practice places that are included in the four formless realms? Answer: The sphere of infinite space (ākāśānantyāyatana), the sphere of infinite consciousness (vijñānānantyāyatana), the sphere of nothingness (ākiṃcanyāyatana), and the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana). These are called the four practices. In this way, it can be understood through Dhyana. Question: What is meant by 'transcending correctly'? Answer: Entering a practice place becomes 'transcending form'. Except for the sphere of all in the formless realms, the remaining eight spheres of all, and the remaining thirty practice places, do not become 'transcending form'. Also, three practice places become 'transcending things', the two spheres of all in the formless realms, and the sphere of nothingness (ākiṃcanyāyatana), the remaining thirty-five practice places, do not become 'transcending things'. Also, one practice place becomes 'transcending perception and feeling', namely the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana), the remaining thirty-seven practices, do not become 'transcending perception and feeling'. In this way, it can be understood through 'transcending'. Question: What is meant by 'increasing'? Answer: Fourteen practice places can be increased, namely the ten spheres of all, and the four immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity). The remaining twenty-four practice places should not be increased. In this way, it can be understood through 'increasing'. Question: What is meant by 'as a condition'? Answer: Nine practice places are conditions for supernormal powers. Except for the sphere of all in the formless realms, the eight spheres of all, and distinguishing the sphere of infinite space (ākāśānantyāyatana), the remaining thirty practices do not become conditions for supernormal powers. Thirty-seven practice places become conditions for Vipassanā (insight meditation), unless it is the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana). Also, one practice place does not become a condition for Vipassanā, namely the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana). In this way, it can be understood through 'condition'. Question: What is meant by 'as a matter'? Answer: Twenty-one practice places are 'distinguishing matters', twelve practice places are 'real matters', and five practice places should not be said to be 'distinguishing real matters'. Question: What are the twenty-one practice places that are 'distinguishing matters'? Answer: Except for the sphere of infinite consciousness (vijñānānantyāyatana), the remaining nine spheres of all, the ten contemplations of impurity, and mindfulness of breathing and mindfulness of the body. Question: What are the twelve real matters?

。答識一切入非非想處。及十禪外行。問云何五不應說分別事及實事。答謂四無量心。及無所有處。複次二行處。內營事內事。又二行處。內營事外事。又一行處。外營事內事。又二十一行處。外營事外事。又四行處。內營事內事設外事。又四行處。設內營事設外營事外事。又二行處。設內營事設外營事。設內事設外事。又一行處。內外營事內事。又一行處內營事不應說及內事外事。於是二行處內營事內事者。謂識一切入及非非想處。又二行處內營事外事者。所謂念數息念身。又一行處外營事內事者。所謂念死。又二十一行處外營事外事者。謂十不凈想。四無量心。四色一切入。虛空一切入。及唸佛念僧。又四行處內營事內事設外事者。謂念戒念施觀於四大。及不凈食想。又四行處設內營事設外營事說外事。謂四色一切入。又二行處設內營事設外營事設內事設外事。謂念法念寂寂。又一行處內外營事內事。謂爲念天。又一行處內營事內事外事不應說。謂無所有處。又二行處過去事。謂識一切入。及非非想處。又一行處於未來事。所謂念死。又一行處於現在事。所謂念天。又六行處設過去事。設未來事。設現在事。謂唸佛念僧念戒念施。及觀四大不凈食想。又二行處。設過去事。設現在事。設不應說。過去未來者。所謂

【現代漢語翻譯】現代漢語譯本：問：如何識別一切入處和非非想處，以及十禪之外的修行？答：識別一切入處和非非想處，以及十禪之外的修行。問：什麼是五種不應說的事和真實的事？答：指四無量心（慈、悲、喜、舍）和無所有處（既非有想也非無想的禪定境界）。再次，有兩種行處：內營事內事（內在的活動和內在的事）。又有兩種行處：內營事外事（內在的活動和外在的事）。又有一種行處：外營事內事（外在的活動和內在的事）。又有二十一種行處：外營事外事（外在的活動和外在的事）。又有四種行處：內營事內事設外事（內在的活動和內在的事，以及假設的外在的事）。又有四種行處：設內營事設外營事外事（假設的內在活動，假設的外在活動，以及外在的事）。又有兩種行處：設內營事設外營事，設內事設外事（假設的內在活動，假設的外在活動，假設的內在的事，假設的外在的事）。又有一種行處：內外營事內事（內在和外在的活動，以及內在的事）。又有一種行處：內營事不應說及內事外事（內在的活動不應說，以及內在的事和外在的事）。於是，兩種行處內營事內事者，謂識一切入（通過意識認知一切）及非非想處（既非有想也非無想的禪定境界）。又兩種行處內營事外事者，所謂念數息（專注于呼吸的計數）念身（專注于身體）。又一種行處外營事內事者，所謂念死（專注于死亡）。又二十一種行處外營事外事者，謂十不凈想（對身體不凈的十種觀想），四無量心（慈、悲、喜、舍），四色一切入（地、水、火、風四種元素的認知），虛空一切入（對虛空的認知），及唸佛（唸誦佛陀），念僧（唸誦僧伽）。又有四種行處內營事內事設外事者，謂念戒（憶念戒律），念施（憶念佈施），觀於四大（觀察地、水、火、風四大元素），及不凈食想（對食物不凈的觀想）。又有四種行處設內營事設外營事說外事，謂四色一切入（地、水、火、風四種元素的認知）。又有兩種行處設內營事設外營事設內事設外事。謂念法（憶念佛法），念寂寂（憶念寂靜）。又有一種行處內外營事內事。謂爲念天（憶念天神）。又有一種行處內營事內事外事不應說。謂無所有處（既非有想也非無想的禪定境界）。又有兩種行處過去事。謂識一切入（通過意識認知一切），及非非想處（既非有想也非無想的禪定境界）。又有一種行處於未來事。所謂念死（專注于死亡）。又有一種行處於現在事。所謂念天（憶念天神）。又有六種行處設過去事。設未來事。設現在事。謂唸佛（唸誦佛陀），念僧（唸誦僧伽），念戒（憶念戒律），念施（憶念佈施），及觀四大（觀察地、水、火、風四大元素）不凈食想（對食物不凈的觀想）。又有兩種行處。設過去事。設現在事。設不應說。過去未來者。所謂

English version: Question: How to recognize the realm of all-in-all (識一切入) and the realm of neither perception nor non-perception (非非想處), and practices outside the ten Jhanas? Answer: Recognize the realm of all-in-all and the realm of neither perception nor non-perception, and practices outside the ten Jhanas. Question: What are the five unspeakable things and real things? Answer: They refer to the four immeasurables (四無量心) (loving-kindness, compassion, joy, equanimity) and the realm of nothingness (無所有處) (a meditative state that is neither perception nor non-perception). Furthermore, there are two abodes of practice: internal activities and internal matters (內營事內事). There are also two abodes of practice: internal activities and external matters (內營事外事). There is also one abode of practice: external activities and internal matters (外營事內事). There are also twenty-one abodes of practice: external activities and external matters (外營事外事). There are also four abodes of practice: internal activities, internal matters, and assumed external matters (內營事內事設外事). There are also four abodes of practice: assumed internal activities, assumed external activities, and external matters (設內營事設外營事外事). There are also two abodes of practice: assumed internal activities, assumed external activities, assumed internal matters, and assumed external matters (設內營事設外營事，設內事設外事). There is also one abode of practice: internal and external activities and internal matters (內外營事內事). There is also one abode of practice: internal activities that should not be spoken of, and internal and external matters (內營事不應說及內事外事). Thus, the two abodes of practice with internal activities and internal matters refer to the realm of all-in-all (識一切入) and the realm of neither perception nor non-perception (非非想處). The two abodes of practice with internal activities and external matters refer to mindfulness of counting breaths (念數息) and mindfulness of the body (念身). The one abode of practice with external activities and internal matters refers to mindfulness of death (念死). The twenty-one abodes of practice with external activities and external matters refer to the ten contemplations of impurity (十不凈想), the four immeasurables (四無量心) (loving-kindness, compassion, joy, equanimity), the four all-in-all of form (四色一切入) (earth, water, fire, wind elements), the all-in-all of space (虛空一切入) (cognition of space), mindfulness of the Buddha (唸佛), and mindfulness of the Sangha (念僧). The four abodes of practice with internal activities, internal matters, and assumed external matters refer to mindfulness of precepts (念戒), mindfulness of generosity (念施), contemplation of the four great elements (觀於四大), and contemplation of the impurity of food (不凈食想). The four abodes of practice with assumed internal activities, assumed external activities, and spoken external matters refer to the four all-in-all of form (四色一切入) (earth, water, fire, wind elements). The two abodes of practice with assumed internal activities, assumed external activities, assumed internal matters, and assumed external matters refer to mindfulness of the Dharma (念法) and mindfulness of tranquility (念寂寂). The one abode of practice with internal and external activities and internal matters refers to mindfulness of the Devas (念天). The one abode of practice with internal activities, internal matters, and external matters that should not be spoken of refers to the realm of nothingness (無所有處) (a meditative state that is neither perception nor non-perception). The two abodes of practice with past matters refer to the realm of all-in-all (識一切入) and the realm of neither perception nor non-perception (非非想處). The one abode of practice with future matters refers to mindfulness of death (念死). The one abode of practice with present matters refers to mindfulness of the Devas (念天). The six abodes of practice with assumed past matters, assumed future matters, and assumed present matters refer to mindfulness of the Buddha (唸佛), mindfulness of the Sangha (念僧), mindfulness of precepts (念戒), mindfulness of generosity (念施), contemplation of the four great elements (觀四大), and contemplation of the impurity of food (不凈食想). The two abodes of practice with assumed past matters, assumed present matters, and assumed unspeakable past and future matters refer to

【English Translation】 Modern Chinese Translation: Question: How to recognize the realm of all-in-all (識一切入 [shí yī qiè rù], the state of perceiving everything through consciousness) and the realm of neither perception nor non-perception (非非想處 [fēi fēi xiǎng chù], the state of neither perception nor non-perception), and practices outside the ten Jhanas? Answer: Recognize the realm of all-in-all and the realm of neither perception nor non-perception, and practices outside the ten Jhanas. Question: What are the five unspeakable things and real things? Answer: They refer to the four immeasurables (四無量心 [sì wú liàng xīn], the four boundless states of mind: loving-kindness, compassion, joy, and equanimity) and the realm of nothingness (無所有處 [wú suǒ yǒu chù], the state of having nothing; a meditative state that is neither perception nor non-perception). Furthermore, there are two abodes of practice: internal activities and internal matters (內營事內事 [nèi yíng shì nèi shì], internal activities and internal affairs). There are also two abodes of practice: internal activities and external matters (內營事外事 [nèi yíng shì wài shì], internal activities and external affairs). There is also one abode of practice: external activities and internal matters (外營事內事 [wài yíng shì nèi shì], external activities and internal affairs). There are also twenty-one abodes of practice: external activities and external matters (外營事外事 [wài yíng shì wài shì], external activities and external affairs). There are also four abodes of practice: internal activities, internal matters, and assumed external matters (內營事內事設外事 [nèi yíng shì nèi shì shè wài shì], internal activities, internal affairs, and hypothetical external affairs). There are also four abodes of practice: assumed internal activities, assumed external activities, and external matters (設內營事設外營事外事 [shè nèi yíng shì shè wài yíng shì wài shì], hypothetical internal activities, hypothetical external activities, and external affairs). There are also two abodes of practice: assumed internal activities, assumed external activities, assumed internal matters, and assumed external matters (設內營事設外營事，設內事設外事 [shè nèi yíng shì shè wài yíng shì, shè nèi shì shè wài shì], hypothetical internal activities, hypothetical external activities, hypothetical internal affairs, and hypothetical external affairs). There is also one abode of practice: internal and external activities and internal matters (內外營事內事 [nèi wài yíng shì nèi shì], internal and external activities and internal affairs). There is also one abode of practice: internal activities that should not be spoken of, and internal and external matters (內營事不應說及內事外事 [nèi yíng shì bù yìng shuō jí nèi shì wài shì], internal activities that should not be spoken of, and internal and external affairs). Thus, the two abodes of practice with internal activities and internal matters refer to the realm of all-in-all (識一切入 [shí yī qiè rù]) and the realm of neither perception nor non-perception (非非想處 [fēi fēi xiǎng chù]). The two abodes of practice with internal activities and external matters refer to mindfulness of counting breaths (念數息 [niàn shù xī], mindfulness of counting breaths) and mindfulness of the body (念身 [niàn shēn], mindfulness of the body). The one abode of practice with external activities and internal matters refers to mindfulness of death (念死 [niàn sǐ], mindfulness of death). The twenty-one abodes of practice with external activities and external matters refer to the ten contemplations of impurity (十不凈想 [shí bù jìng xiǎng], ten contemplations on the impurity of the body), the four immeasurables (四無量心 [sì wú liàng xīn]), the four all-in-all of form (四色一切入 [sì sè yī qiè rù], the four elements: earth, water, fire, and wind), the all-in-all of space (虛空一切入 [xū kōng yī qiè rù], the perception of infinite space), mindfulness of the Buddha (唸佛 [niàn fó], mindfulness of the Buddha), and mindfulness of the Sangha (念僧 [niàn sēng], mindfulness of the Sangha). The four abodes of practice with internal activities, internal matters, and assumed external matters refer to mindfulness of precepts (念戒 [niàn jiè], mindfulness of precepts), mindfulness of generosity (念施 [niàn shī], mindfulness of giving), contemplation of the four great elements (觀於四大 [guān yú sì dà], contemplation of the four great elements), and contemplation of the impurity of food (不凈食想 [bù jìng shí xiǎng], contemplation of the impurity of food). The four abodes of practice with assumed internal activities, assumed external activities, and spoken external matters refer to the four all-in-all of form (四色一切入 [sì sè yī qiè rù]). The two abodes of practice with assumed internal activities, assumed external activities, assumed internal matters, and assumed external matters refer to mindfulness of the Dharma (念法 [niàn fǎ], mindfulness of the Dharma) and mindfulness of tranquility (念寂寂 [niàn jì jì], mindfulness of tranquility). The one abode of practice with internal and external activities and internal matters refers to mindfulness of the Devas (念天 [niàn tiān], mindfulness of the Devas). The one abode of practice with internal activities, internal matters, and external matters that should not be spoken of refers to the realm of nothingness (無所有處 [wú suǒ yǒu chù]). The two abodes of practice with past matters refer to the realm of all-in-all (識一切入 [shí yī qiè rù]) and the realm of neither perception nor non-perception (非非想處 [fēi fēi xiǎng chù]). The one abode of practice with future matters refers to mindfulness of death (念死 [niàn sǐ]). The one abode of practice with present matters refers to mindfulness of the Devas (念天 [niàn tiān]). The six abodes of practice with assumed past matters, assumed future matters, and assumed present matters refer to mindfulness of the Buddha (唸佛 [niàn fó]), mindfulness of the Sangha (念僧 [niàn sēng]), mindfulness of precepts (念戒 [niàn jiè]), mindfulness of generosity (念施 [niàn shī]), contemplation of the four great elements (觀四大 [guān sì dà]), and contemplation of the impurity of food (不凈食想 [bù jìng shí xiǎng]). The two abodes of practice with assumed past matters, assumed present matters, and assumed unspeakable past and future matters refer to

念法念寂寂。又二十六行處。不應設三世事。謂九一切入。十不凈想。四無量心。及念數息念身。無所有處。又四行處動事。謂火一切入。風一切入。及蟲爛想。及念數息。其處則動。其相不動。餘三十四不動事。如是以事可知。問云何為勝。答八一切入四無色定。是名勝真實事故。以八一切入是名定勝故。彼第四禪得勝地故。四無色定成勝。十不凈想及食不凈想。是名想勝。以色以形以空以方。以分別以和合。以執著故。以不凈想事故。以十念處。是名勝念。微細故。隨念故。四無量心以無過為勝。受饒益故觀四大。是名慧勝。以執著空故如是以勝可知。問云何以地。答十二行處。不生於天上。謂十不凈及念身食不凈想。又十三行處不生於色有。初十二及數息念不生色有。除四無色處。余行處不生於無色有。如是以地可知。問云何以取。答謂十七行處。以見應取相。除風一切入及無色一切入。餘七一切入十不凈想。又一行處。以觸應取相。謂念數息。又一行處。或以見或以觸應取。謂風一切入。餘十九行處。以聞分別應取。又五行處。初坐禪人不應修行。四無色及舍餘二十三。初學禪人應取。如是以取可知。問云何以人。答欲行人四無量不應修行以凈相故。何以故。欲行人作意凈想非其所行。如痰病人多食肥腴非其

【現代漢語翻譯】現代漢語譯本念住於法，寂靜無聲。又有二十六種修行處所，不應涉及三世之事。這包括九種一切入（九種禪定境界），十種不凈想（觀想身體不凈），四種無量心（慈、悲、喜、舍），以及念數息（專注呼吸）和念身（專注身體）。還有四種修行處所是動態的，即火一切入、風一切入，以及蟲爛想（觀想屍體腐爛生蟲）和念數息，這些處所是動態的，但其本質是不動的。其餘三十四種是不動的事物。通過這些事物可以瞭解修行處所的性質。問：什麼是殊勝的？答：八種一切入和四種無色定是殊勝的，因為它們是真實的。八種一切入之所以殊勝，是因為它們是禪定的殊勝之處，而第四禪是獲得殊勝之地的原因。四種無色定之所以殊勝，是因為它們成就了殊勝的境界。十種不凈想和食不凈想是殊勝的觀想，因為它們涉及顏色、形狀、空間、方向、分別、和合以及執著。通過不凈想可以克服這些執著。十種念處是殊勝的念，因為它們是微細的，並且能夠隨念。四種無量心以無過失為殊勝，因為它們能夠利益眾生。觀四大（地、水、火、風）是殊勝的智慧，因為它可以破除對空的執著。通過這些殊勝之處可以瞭解修行的進展。問：如何根據不同的根基來選擇修行方法？答：有十二種修行處所不會生於天上，即十種不凈想以及念身和食不凈想。還有十三種修行處所不會生於色界天，即最初的十二種以及念數息。除了四種無色定之外，其餘的修行處所不會生於無色界天。通過這些根基可以瞭解修行的方向。問：如何根據不同的執取來選擇修行方法？答：有十七種修行處所，應該以見（視覺）來執取其相，這包括除了風一切入和無色一切入之外的七種一切入，以及十種不凈想。還有一種修行處所，應該以觸（觸覺）來執取其相，即念數息。還有一種修行處所，可以以見或以觸來執取，即風一切入。其餘十九種修行處所，應該以聽聞和分別來執取。還有五種修行處所，初學禪定的人不應該修行，即四種無色定和舍。其餘二十三種，初學禪定的人應該選擇修行。通過這些執取可以瞭解修行的重點。問：如何根據不同的人來選擇修行方法？答：對於有強烈慾望的人，不應該修行四種無量心，因為它們涉及清凈的相。為什麼呢？因為對於有強烈慾望的人來說，專注于清凈的相是不適合的。就像痰病人多吃肥膩的食物一樣，對身體有害。

【English Translation】 English version Dwelling on the Dharma, silent and still. Furthermore, there are twenty-six places for practice where one should not involve the affairs of the three times (past, present, future). These include the nine all-encompassing spheres (nine levels of meditative absorption), the ten contemplations of impurity (contemplating the impurity of the body), the four immeasurable minds (loving-kindness, compassion, sympathetic joy, equanimity), and mindfulness of breathing and mindfulness of the body. There are also four places for practice that are dynamic, namely the fire all-encompassing sphere, the wind all-encompassing sphere, the contemplation of worms (contemplating a decaying corpse infested with worms), and mindfulness of breathing. These places are dynamic, but their essence is still. The remaining thirty-four are static matters. Through these matters, one can understand the nature of the places for practice. Question: What is superior? Answer: The eight all-encompassing spheres and the four formless attainments are superior because they are real. The eight all-encompassing spheres are superior because they are the superiority of meditation, and the fourth dhyana (fourth level of meditative absorption) is the reason for attaining a superior ground. The four formless attainments are superior because they accomplish a superior state. The ten contemplations of impurity and the contemplation of the impurity of food are superior contemplations because they involve color, shape, space, direction, discrimination, combination, and attachment. Through the contemplation of impurity, these attachments can be overcome. The ten foundations of mindfulness are superior mindfulness because they are subtle and allow for recollection. The four immeasurable minds are superior because they are without fault and benefit beings. Contemplating the four great elements (earth, water, fire, wind) is superior wisdom because it can break through attachment to emptiness. Through these superior aspects, one can understand the progress of practice. Question: How to choose practice methods according to different foundations? Answer: There are twelve places for practice that do not lead to rebirth in the heavens, namely the ten contemplations of impurity, mindfulness of the body, and the contemplation of the impurity of food. There are also thirteen places for practice that do not lead to rebirth in the form realm, namely the first twelve and mindfulness of breathing. Except for the four formless attainments, the remaining places for practice do not lead to rebirth in the formless realm. Through these foundations, one can understand the direction of practice. Question: How to choose practice methods according to different attachments? Answer: There are seventeen places for practice where one should grasp their characteristics through sight (visual perception), including the seven all-encompassing spheres except for the wind all-encompassing sphere and the formless all-encompassing sphere, and the ten contemplations of impurity. There is one place for practice where one should grasp its characteristics through touch (tactile perception), namely mindfulness of breathing. There is one place for practice that can be grasped through sight or touch, namely the wind all-encompassing sphere. The remaining nineteen places for practice should be grasped through hearing and discrimination. There are five places for practice that beginners in meditation should not practice, namely the four formless attainments and relinquishment. Beginners in meditation should choose to practice the remaining twenty-three. Through these attachments, one can understand the focus of practice. Question: How to choose practice methods according to different people? Answer: For those with strong desires, one should not practice the four immeasurable minds because they involve pure characteristics. Why? Because for those with strong desires, focusing on pure characteristics is not suitable. Just like a person with phlegm eating too much fatty food, it is harmful to the body.

所宜。瞋行人十不凈想不應修行。瞋恚想故。瞋恚作意非其所行。如瞻病人飲食沸熱非其所宜。癡行人未增長智。不應令起修行處。離方便故。若離方便其精進無果。如人騎象無鉤。欲行人應修不凈想及觀身。是其欲對治故。瞋行人應修四無量心。是瞋對治故。或當修色一切入心隨逐故。信行人當修六念處。唸佛為初信定故。意行人當修觀四大。于食不凈想。念死念寂寂深處故。複次意行人於一切行處無所妨礙。覺行人當修念數息以斷覺故。癡行人以言問法。以時聞法以恭敬法。與師共住令智增長。於三十八行隨其所樂。應當修念死。及觀四大最勝。復說于分別行處我見彼勝。六人于所分別略而為三。問若然于初有妨。答二欲行人。謂鈍根利根。為鈍根欲人。修不凈觀。為其欲對治。是所應教行。修得除欲。利根欲人。初信增長。當修念處。是所應教行。修得除欲。二瞋行人。謂鈍根利根。為鈍根瞋恚行人。修四無量。是其瞋恚對治。是所應教行。修得除瞋。利根瞋恚行人。以智增長修行勝處。是所教修得除瞋。二癡行人。謂無根鈍根。為無根癡行人。不應教修行處。為鈍根癡行人。為除覺應教修念數息。如是以略唯成三人。是故無妨。於是法一切入及數息。以空增長。無妨成一切行。若已得勝功德。勝一切行所行之

【現代漢語翻譯】現代漢語譯本：適宜的。對於嗔恚（chen hui, 憤怒）心重的人，不應修行十不凈想，因為會增長嗔恚。嗔恚的作意不適合他們。就像照顧病人，食物太熱就不適宜。愚癡（chi, 缺乏智慧）的人還沒有增長智慧，不應讓他們開始修行，因為缺乏方便。如果缺乏方便，精進就沒有結果，就像人騎大象卻沒有鉤子。貪慾（tan yu, 強烈的慾望）心重的人應該修不凈想和觀身，這是對治貪慾的方法。嗔恚心重的人應該修四無量心（si wu liang xin, 慈、悲、喜、舍），這是對治嗔恚的方法。或者應當修色一切入，因為心隨逐於色。有信心的人應當修六念處（liu nian chu, 唸佛、念法、念僧、念戒、念施、念天），以唸佛為開始，堅定信心。意行人應當修觀四大（guan si da, 地、水、火、風），以及於食物的不凈想，念死，念寂靜深處。此外，意行人在一切行處都沒有妨礙。覺行人應當修念數息，以斷除覺。愚癡的人應該以言語請問佛法，按時聽聞佛法，以恭敬心對待佛法，與善知識共同居住，使智慧增長。對於三十八行，隨其所樂，應當修念死，以及觀四大最為殊勝。又說在分別行處，我見他們殊勝。六種人所分別的，概括為三種。問：如果這樣，對於初學者是否有妨礙？答：兩種貪慾心重的人，即鈍根和利根。對於鈍根的貪慾之人，修不凈觀，用以對治貪慾，這是應該教導他們修行的。通過修行可以去除貪慾。對於利根的貪慾之人，最初信心增長時，應當修念處，這是應該教導他們修行的。通過修行可以去除貪慾。兩種嗔恚心重的人，即鈍根和利根。對於鈍根的嗔恚之人，修四無量心，用以對治嗔恚，這是應該教導他們修行的。通過修行可以去除嗔恚。對於利根的嗔恚之人，以智慧增長，修行殊勝之處，這是應該教導他們修行的，通過修行可以去除嗔恚。兩種愚癡之人，即無根和鈍根。對於無根的愚癡之人，不應教導他們修行之處。對於鈍根的愚癡之人，爲了去除覺，應該教導他們修念數息。像這樣概括起來，只成了三種人。所以沒有妨礙。對於法一切入和數息，以空增長，不妨礙成就一切行。如果已經獲得殊勝的功德，勝過一切行所行之處。

【English Translation】 English version: Appropriate. For those with strong anger (chen hui, anger), it is not appropriate to practice the ten impurities meditation, as it will increase anger. The intention of anger is not suitable for them. Just like caring for a patient, food that is too hot is not suitable. Those who are ignorant (chi, lacking wisdom) have not yet increased their wisdom, and it is not appropriate to let them begin practicing, because they lack skillful means. If they lack skillful means, diligence will have no result, just like a person riding an elephant without a hook. Those with strong desire (tan yu, strong desire) should practice the impurity meditation and contemplation of the body, as this is the method to counteract desire. Those with strong anger should practice the four immeasurables (si wu liang xin, loving-kindness, compassion, joy, equanimity), as this is the method to counteract anger. Or they should practice the all-embracing perception of color, because the mind follows after color. Those with faith should practice the six recollections (liu nian chu, recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the devas), beginning with recollection of the Buddha, to strengthen faith. Those who are driven by intention should practice contemplation of the four elements (guan si da, earth, water, fire, and wind), as well as the impurity of food, recollection of death, and recollection of quiet, deep places. Furthermore, those who are driven by intention have no obstacles in all practices. Those who are driven by perception should practice mindfulness of breathing to cut off perception. Those who are ignorant should ask about the Dharma with words, listen to the Dharma at the right time, treat the Dharma with respect, and live with a good teacher to increase wisdom. For the thirty-eight practices, according to what they enjoy, they should practice recollection of death, and contemplation of the four elements is the most excellent. It is also said that in the place of discriminating practice, I see them as superior. The distinctions made by the six types of people are summarized into three. Question: If this is the case, is there any hindrance for beginners? Answer: Two types of people with strong desire, namely those with dull faculties and those with sharp faculties. For those with dull faculties and strong desire, practice the impurity meditation to counteract desire, this is what they should be taught to practice. Through practice, they can remove desire. For those with sharp faculties and strong desire, when their initial faith increases, they should practice the mindfulness practices, this is what they should be taught to practice. Through practice, they can remove desire. Two types of people with strong anger, namely those with dull faculties and those with sharp faculties. For those with dull faculties and strong anger, practice the four immeasurables to counteract anger, this is what they should be taught to practice. Through practice, they can remove anger. For those with sharp faculties and strong anger, with increased wisdom, practice the excellent places, this is what they should be taught to practice, through practice they can remove anger. Two types of ignorant people, namely those without roots and those with dull faculties. For those without roots and are ignorant, they should not be taught the place of practice. For those with dull faculties and are ignorant, in order to remove perception, they should be taught to practice mindfulness of breathing. Summarized in this way, it only becomes three types of people. Therefore, there is no hindrance. For the all-embracing perception of the Dharma and mindfulness of breathing, with emptiness increasing, there is no hindrance to accomplishing all practices. If one has already obtained excellent merit, surpassing all that is practiced.

處故成不妨。

解脫道論卷第三大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第四

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品第八之一

問云何地一切入。何修何相何味何處。何功德。一切入者何義。幾種地何地取相。云何作曼陀羅法。何修地法。答是心依地相生。此謂地一切入。心不亂住是名為修。善樂著地想為相。不捨為味。意無異念為處。何功德者。謂有十二功德從地一切入是相易得。於一切時。於一切行。心行無礙。如意神通。履水游空如地。受種種色辯。初念宿命辯。及天耳界辯。隨行善趣甘露為邊。問一切入何義。答謂周普一切入。如佛說偈言。

若人唸佛德　　生喜充遍身　觀地一切入　　周滿閻浮提　此觀緣地生　　心喜亦如是

修如是觀。見曼陀羅遍一切入。問地幾種。何地取相可修。答地有二種。一自相地。二造作地。堅為自相地界。是謂自相地。若手自掘若教人掘。造作所成。是謂作地。成四種色。謂白黑赤及如明色。於是坐禪人。于自相地不應作意。應除白黑赤。何以故。若觀自相地。從此不起彼分相。若取白黑赤色。成修色一切入。何以故。觀自相地離白黑赤。若作不作當取其相。如明相

【現代漢語翻譯】現代漢語譯本：

安於舊有的狀態也未嘗不可。

《解脫道論》卷第三大正藏第 32 冊 No. 1648 《解脫道論》

《解脫道論》卷第四

阿羅漢優波底沙（Upatiṣya，一位阿羅漢的名字）以梁言大光寫成

梁扶南三藏僧伽婆羅（Saṃghapāla，一位僧侶的名字）翻譯

行門品第八之一

問：什麼是地一切入（pathavī-kasiṇa，地遍）？如何修習？相是什麼？味是什麼？處是什麼？功德是什麼？一切入是什麼意思？有幾種地？什麼地可以取相？如何製作曼陀羅（maṇḍala，壇城）？如何修習地法？答：是心依地相而生。這稱為地一切入。心不散亂地安住，這稱為修習。對地想產生喜樂和執著，這是相。不捨棄這種想，這是味。意念沒有其他雜念，這是處。什麼功德呢？有十二種功德，從地一切入容易獲得。在一切時，在一切行中，心行沒有障礙。如意神通，履水如地，游空如地。獲得種種色辯才，初念宿命辯才，以及天耳界辯才。隨順善趣，以甘露為邊際。問：一切入是什麼意思？答：是周遍一切入。如佛陀所說偈頌：

若人唸佛德，生喜充遍身，觀地一切入，周滿閻浮提（Jambudvīpa，人世間），此觀緣地生，心喜亦如是。

修習這樣的觀想，見到曼陀羅遍滿一切入。問：地有幾種？什麼地可以取相修習？答：地有兩種。一是自相地，二是造作地。堅硬是自相地界，這稱為自相地。若是手自挖掘或教人挖掘，造作所成的，這稱為作地。成就四種顏色，即白色、黑色、紅色以及如明亮的顏色。因此，坐禪的人，對於自相地不應作意。應當去除白色、黑色、紅色。為什麼呢？如果觀自相地，就不能從中生起彼分相。如果取白色、黑色、紅色，就成就修習色一切入。為什麼呢？觀自相地時，要離開白色、黑色、紅色。無論是否造作，都應當取其明亮的相。

【English Translation】 English version:

Remaining in the old state is not necessarily a bad thing.

The Path of Purification, Volume 3 Taisho Tripitaka, Volume 32, No. 1648, The Path of Purification

The Path of Purification, Volume 4

Composed in Liang language by the Arhat Upatiṣya

Translated by the Tripiṭaka Master Saṃghapāla of Liang Funan

Chapter 8, Section 1: The Practice

Question: What is the earth kasiṇa (pathavī-kasiṇa, earth sphere of totality)? How is it practiced? What is its characteristic? What is its taste? What is its location? What are its merits? What is the meaning of 'totality'? How many kinds of earth are there? Which earth can be used for taking the sign? How is the maṇḍala (maṇḍala, sacred diagram) made? How is the earth element practiced? Answer: It is the mind arising dependent on the earth sign. This is called the earth kasiṇa. The mind abiding without distraction is called practice. Pleasant delight and attachment to the earth thought is the characteristic. Not abandoning this thought is the taste. The mind having no other thoughts is the location. What are the merits? There are twelve merits that are easily obtained from the earth kasiṇa. At all times, in all actions, the mind acts without obstruction. Supernatural powers at will, walking on water as if on land, flying in the sky as if on land. Receiving various eloquence in colors, eloquence in remembering past lives at the first thought, and eloquence in the realm of the divine ear. Following the path of goodness, with nectar as the boundary. Question: What is the meaning of 'totality'? Answer: It means pervading and entering into everything. As the Buddha said in verse:

If a person remembers the Buddha's virtues, joy arises filling the body, contemplating the earth kasiṇa, filling Jambudvīpa (Jambudvīpa, the human world). This contemplation arises from the earth, the joy of the mind is also like this.

Practicing such contemplation, seeing the maṇḍala pervading and entering into everything. Question: How many kinds of earth are there? Which earth can be used for taking the sign and practicing? Answer: There are two kinds of earth. One is earth with its own characteristic, and the other is constructed earth. Hardness is the earth element with its own characteristic; this is called earth with its own characteristic. If one digs it oneself or instructs others to dig it, what is constructed is called constructed earth. It achieves four colors, namely white, black, red, and a bright color. Therefore, the meditator should not focus on earth with its own characteristic. One should remove white, black, and red. Why? If one contemplates earth with its own characteristic, one cannot arise from it with that partial sign. If one takes white, black, or red colors, one achieves the practice of the color kasiṇa. Why? When contemplating earth with its own characteristic, one must leave behind white, black, and red. Whether constructed or not, one should take its bright sign.

現當取其相。問云何名不作地。答處處平坦。離於草莽無諸株杌。于其眼境當令起心。是名地想。是謂不作地。若舊坐禪隨樂不樂。即見彼分地相。住于不退。新學初禪取作地相作曼陀羅。不觀非作地。問云何作曼陀羅。答若坐禪人慾于地作曼陀羅。初從當觀寂寂。或於寺舍或在石室。或在樹下。不住幽闇無日光處非人行路。于如是處皆遠一尋。灑掃清潔當令地燥掃。于處所如明相現時。土色使與地性得相發起。籌量調適威儀恭敬。取于器物以水和土。刪去草杌卻除糞芥。取其衣帊濟漉泥滓。于凈潔地障蔽坐處。遮斷光明安置禪窟。不近不遠以規作圓。圓內平滿無有痕跡。然後以泥泥地不雜余色。以別色不雜于地應安。乃至未燥當覆守護。若至燥時以異色界其外。或如米篩大。或如搔牢大。或圓或方或三角四角。應當分別。本師所說。最勝圓作曼陀羅。若於衣若於板若於壁處。皆作曼陀羅。于地最勝。如是先師所說。問云何修地法。答若坐禪人。欲修地一切入。從初當觀欲過患。復應觀出離功德。問何故應觀欲過患。答欲者少氣味故多憂苦。於是處多過患。欲者如骨喻少氣味。欲者如肉揣喻。以多屬故。欲者如逆風把火喻。隨燒故。欲者如炎炭喻大小故。欲者如夢喻倏忽無故。欲者如借物喻勢不得久故。欲者如樹果喻

【現代漢語翻譯】現代漢語譯本現在應當選取它的表相。問：『什麼叫做『不作地』？』答：『處處平坦，沒有草莽，沒有樹樁。對於眼前的景象，應當令心生起（地想）。』這就叫做『地想』，也就是所謂的『不作地』。如果舊時就修習禪定的人，可以隨自己的喜好，立即見到那一部分的地相，安住于不退轉的境界。新學初禪的人，選取『作地相』，製作曼陀羅（壇場），不觀想『非作地』。問：『如何製作曼陀羅（壇場）？』答：『如果修習禪定的人想要在地上製作曼陀羅（壇場），最初應當觀察寂靜之處，或者在寺廟裡，或者在石室中，或者在樹下。不要住在幽暗、沒有陽光的地方，也不要在行人通行的道路上。在這樣的地方，都遠離一尋（古代長度單位）。灑掃乾淨，使地面乾燥。在處所顯現明亮景象的時候，使泥土的顏色與地面的性質能夠相互引發。仔細衡量，調和適宜，以恭敬的威儀，取用器物用水和土。去除草木樹樁，清除糞便污垢。取用衣布過濾泥漿。在乾淨的地方遮蔽坐禪之處，遮斷光明，安置禪室。不近不遠，用圓規畫圓。圓內平坦，沒有痕跡。然後用泥土塗抹地面，不摻雜其他顏色。用其他顏色裝飾，不要與地面的顏色相混雜，直到未乾燥時，應當覆蓋守護。如果到乾燥的時候，用不同的顏色裝飾它的外面。或者像米篩那麼大，或者像搔癢的籠子那麼大。或者圓形，或者方形，或者三角形，或者四角形，應當分別按照本師所說的方法。最殊勝的是圓形的曼陀羅（壇場）。如果在衣服上、木板上、墻壁上都可以製作曼陀羅（壇場），但在地上製作最為殊勝。』這是先師所說的。問：『如何修習地法？』答：『如果修習禪定的人，想要修習地一切入，從一開始就應當觀察慾望的過患，還要觀察出離慾望的功德。』問：『為什麼應當觀察慾望的過患？』答：『慾望少有滋味，卻有很多憂愁痛苦。在慾望之處有很多過患。慾望就像啃骨頭一樣，少有滋味。慾望就像一塊肉，因為有很多歸屬。慾望就像逆風拿著火把，隨之燃燒。慾望就像燒紅的炭火，大小不定。慾望就像夢境，轉瞬即逝。慾望就像借來的東西，勢力不能長久。慾望就像樹上的果實。』

【English Translation】 English version Now one should take its appearance. Question: 'What is called 'non-made earth'?' Answer: 'Everywhere is flat, without grass and trees, without stumps. For the sight of the eye, one should cause the mind to arise (the earth thought).' This is called 'earth thought', which is the so-called 'non-made earth'. If one is an old practitioner of meditation, one can immediately see that part of the earth appearance according to one's liking, and abide in the state of non-retrogression. A new student of the first Dhyana (禪那, meditation) should take the 'made earth appearance' and make a Mandala (曼陀羅, sacred diagram), and not contemplate the 'non-made earth'. Question: 'How to make a Mandala (曼陀羅, sacred diagram)?' Answer: 'If a meditator wants to make a Mandala (曼陀羅, sacred diagram) on the ground, one should first observe a quiet place, either in a temple, or in a stone room, or under a tree. Do not live in a dark place without sunlight, nor on a road where people pass. In such places, stay away from one 'xun' (尋, ancient unit of length). Sprinkle and sweep clean, and make the ground dry. When a bright appearance appears in the place, make the color of the soil and the nature of the ground able to initiate each other. Carefully measure and adjust appropriately, with respectful demeanor, take utensils and mix water with soil. Remove grass and stumps, and remove dung and dirt. Take a cloth to filter the mud. In a clean place, shield the place of meditation, block the light, and place the meditation cave. Not too close, not too far, make a circle with a compass. The inside of the circle is flat and without traces. Then smear the ground with mud, without mixing other colors. Decorate with other colors, do not mix with the color of the ground, and cover and protect it until it is not dry. If it is dry, decorate its exterior with different colors. Either as big as a rice sieve, or as big as a scratching cage. Either round, or square, or triangular, or quadrangular, one should distinguish according to what the original teacher said. The most superior is the round Mandala (曼陀羅, sacred diagram). If one can make a Mandala (曼陀羅, sacred diagram) on clothes, boards, or walls, it is most superior to make it on the ground.' This is what the former teacher said. Question: 'How to practice the earth Dharma (法, teachings)?' Answer: 'If a meditator wants to practice the earth Kasina (一切入, all-encompassing) , one should first observe the faults of desires, and also observe the merits of liberation from desires.' Question: 'Why should one observe the faults of desires?' Answer: 'Desires have little taste but much sorrow and suffering. There are many faults in desires. Desires are like gnawing on bones, with little taste. Desires are like a piece of meat, because there are many attachments. Desires are like holding a torch against the wind, burning with it. Desires are like burning charcoal, of varying sizes. Desires are like dreams, fleeting. Desires are like borrowed things, whose power cannot last long. Desires are like fruits on a tree.'

。為人所折故。欲者如刀喻以斬斫故。欲者如槊喻以為槊故。欲者如毒蛇頭喻可怖畏故。欲者如風吹綿喻不可守護故。欲者如幻喻惑癡人故。欲者是暗無所見故。欲者是障礙路礙諸善法故。欲者是癡失正念故。欲者如熟以爛故。欲者是械相駐縛故。欲者是盜功德物故。欲者是怨家起鬥爭故。欲者是苦造諸過患故。如是已觀欲過患。應觀出離功德。名出離者謂初禪從初出家修諸善。是名出離。問云何出離功德。答無蓋心自在住寂寂樂。堪忍苦樂住不忘失。曠濟眾事得大果地。堪受供養。二處饒益。是大智慧。是一切善處。名超三界。複次名出離者。彼出離淫慾。是寂寂諸蓋是樂無垢。是處最勝地。是道為得最勝。是清凈心垢。此是功德修行所造。是樂內所修行。欲是粗。出是勝妙。欲者有煩惱。出離者是無煩惱。欲者是下。出離者是上。欲者有嗔恚。出離者無嗔恚。欲者非可愛果。出離者是可愛果。欲者有怖畏。出離者無怖畏。如是已觀淫慾過患。及觀出離功德。依出離生欲樂。心生信生恭敬。觀可作非可作。依節量食安置衣缽。身不懈惓心無怠惰。當小行腳。小行腳已坐洗手足。應唸佛菩提念法念僧。修善行念已。當令歡喜。我能如此得具足。若我不得出離。復不久安精進。是故應作勇猛。去曼陀羅不遠不近。如軛如

尋遠。應安坐具對曼陀羅結跏趺坐。令身平正。內心起念閉眼小時。除身心亂。攝一切心成一。心小開眼。彷彿令觀曼陀羅。彼坐禪人現觀曼陀羅形。以三行取相。以等觀以方便以離亂。問云何以等觀。答坐禪人現觀曼陀羅。非大開眼非大閉眼。如是當觀。何以故。若大開眼其眼成惓。曼陀羅自性現見自性。彼分想不起。若最閉眼見曼陀羅成闇。亦不見彼相便生懈怠。是故應離大開眼大閉眼。唯專心住曼陀羅。為心住故當觀如人映鏡見其面像。依鏡見面面從鏡生。彼坐禪人觀曼陀羅。見其定相依曼陀羅起。是故當觀等觀取相。為心住故。如是以等觀取相。問云何以方便。答謂四作意方便。一謂內隔。二滿方。三轉。四遍滿。是時見相出散無隔。是時當作內隔作意。是時見小相。或見半曼陀羅。是時作令滿曼陀羅已。方滿令作意。是時心散亂。及心懈懶。是時應當策課如陶家輪。是時若心得住。是時令見曼陀羅。遍滿無虧當觀舍。如是以方便可知。問云何以離亂。答離亂有四種。一最速作精進。二最遲作精進。三最高。四最下。問云何速作精進。答謂急疾作意不待時節。早坐晚罷乃至身疲。是謂速作。問云何遲作精進。答謂離作意方便。雖見曼陀羅。不恭敬作意。數起數眠。若速作精進。則成身懶心退。心出外緣起諸調

【現代漢語翻譯】現代漢語譯本：尋找遠處。應該在安放坐具的地方，面對曼陀羅（Mandala，壇城），結跏趺坐。使身體保持平正。內心開始憶念，閉上眼睛一會兒，去除身心的散亂，將一切心念收攝歸一。然後稍微睜開眼睛，彷彿觀看著曼陀羅。這位坐禪的人，觀想曼陀羅的形狀，用三種方式來取相：以等觀、以方便、以離亂。問：什麼叫做以等觀？答：坐禪的人觀想曼陀羅，不要大睜眼睛，也不要完全閉上眼睛。應當這樣觀想。為什麼呢？如果大睜眼睛，眼睛會疲勞，曼陀羅的自性顯現，卻見不到自性，他的分別念就生不起來。如果完全閉上眼睛，看見曼陀羅變成黑暗，也看不見曼陀羅的形象，就會產生懈怠。所以，應該避免大睜眼睛和大閉眼睛，只專心安住在曼陀羅上。爲了使心安住，應當觀想，如同人照鏡子看見自己的面容，依靠鏡子才能看見面容，面容是從鏡子中顯現出來的。這位坐禪的人觀想曼陀羅，看見他的定相，是依靠曼陀羅而生起的。所以，應當用等觀來取相，爲了使心安住。像這樣用等觀來取相。問：什麼叫做以方便？答：就是四種作意方便：第一是內隔，第二是滿方，第三是轉，第四是遍滿。當看見曼陀羅的形象散亂，沒有間隔時，就應當作內隔作意。當看見小的形象，或者只看見一半曼陀羅時，就應當作令曼陀羅圓滿，令四方充滿的作意。當心散亂，或者心懈怠時，就應當策勵自己，如同陶工轉動陶輪一樣。當心能夠安住時，就能夠看見曼陀羅遍滿而沒有缺失，應當觀想捨棄。像這樣，用方便可以得知。問：什麼叫做以離亂？答：離亂有四種：第一是快速地精進，第二是緩慢地精進，第三是最高，第四是最低。問：什麼叫做快速地精進？答：就是急切地作意，不等待時節，早早地坐禪，晚上才停止，甚至身體疲憊。這叫做快速地精進。問：什麼叫做緩慢地精進？答：就是遠離作意的方便，即使看見曼陀羅，也不恭敬地作意，經常起身睡覺。如果快速地精進，就會導致身體疲憊，內心退轉，心向外攀緣，生起各種調戲。

【English Translation】 English version: Seek the distance. One should sit on the provided seat, facing the Mandala (sacred diagram), in the lotus position (結跏趺坐, jié jiā fū zuò). Keep the body upright and balanced. Inwardly, begin to contemplate, closing the eyes for a short while to eliminate disturbances of body and mind, gathering all thoughts into one. Then, slightly open the eyes, as if observing the Mandala. The meditator visualizes the form of the Mandala, taking its form in three ways: through equal contemplation, through skillful means, and through detachment from disturbance. Question: What is meant by equal contemplation? Answer: The meditator visualizes the Mandala, neither opening the eyes wide nor closing them completely. One should contemplate in this way. Why? If the eyes are opened wide, they will become strained, and although the self-nature of the Mandala appears, one will not see the self-nature, and discriminative thoughts will not arise. If the eyes are closed completely, the Mandala will appear as darkness, and one will not see its form, leading to laziness. Therefore, one should avoid opening the eyes wide or closing them completely, but focus solely on dwelling in the Mandala. To keep the mind dwelling, one should contemplate as if seeing one's face reflected in a mirror; one relies on the mirror to see the face, and the face arises from the mirror. The meditator visualizes the Mandala, seeing its samadhi-image arising in dependence on the Mandala. Therefore, one should use equal contemplation to take its form, in order to keep the mind dwelling. Thus, one takes the form through equal contemplation. Question: What is meant by skillful means? Answer: It refers to the four skillful means of mental application: first, inner separation; second, filling the square; third, turning; and fourth, complete filling. When the form of the Mandala appears scattered and without separation, one should apply the mental application of inner separation. When one sees a small form, or only half of the Mandala, one should apply the mental application of making the Mandala complete and filling the square. When the mind is scattered or lazy, one should encourage oneself, like a potter turning a potter's wheel. When the mind is able to dwell, one will be able to see the Mandala completely filled without deficiency, and one should contemplate abandonment. Thus, one can know through skillful means. Question: What is meant by detachment from disturbance? Answer: Detachment from disturbance has four aspects: first, making effort quickly; second, making effort slowly; third, the highest; and fourth, the lowest. Question: What is meant by making effort quickly? Answer: It means applying effort urgently, without waiting for the right time, sitting in meditation early and stopping late, even to the point of physical exhaustion. This is called making effort quickly. Question: What is meant by making effort slowly? Answer: It means being distant from the skillful means of mental application; even when seeing the Mandala, one does not apply effort respectfully, frequently getting up and sleeping. If one makes effort quickly, it will lead to physical exhaustion, mental regression, the mind clinging to external conditions, and the arising of various distractions.

戲。若遲作精進。身心成懶懈怠。起諸睡眠。最高者。其心退起諸調亂。于所行處成不樂。若不樂於初戲笑言語。以由欲心成高。複次若得諸相行。由喜樂欲心成高。最下者。退調緣故。于業處成不樂。若不樂於初行處。所作嗔處。由嗔恚心成下。複次久惓覺觀。從勝退落其心。由憂受心成下。是坐禪人。若心速作退墮調處。以念根定根攝伏令舍調。若心進作退墮懶處。以念根精進根攝伏令舍懈懶。若高心者退墮欲處。成現知令舍欲。若下心者退墮于嗔恚。成現知令舍瞋恚。於此四處成清凈心。成專一心。此明因三行定心成隨意得見曼陀羅形。若專一心想成。起名相者有二種。謂取相。彼分相云何。名取相若坐禪人以。不散心現觀曼陀羅。從曼陀羅起想。如於虛空所見。或時遠或時近。或時左或時右。或時大或時小。或時丑或時好。或時多或時少。不以眼觀曼陀羅。以作意方便取相起。是名取相。從彼作多故。彼分相起。名彼分相者。若作意時隨心即現。非見曼陀羅後生心念。但作心閉眼如先所觀。若遠作意亦即遠見。若近左右前後。內外上下亦復如是。隨心即現。此謂彼分相。相者何義。謂因義相義。如佛教比丘。彼諸惡不善法。有相起是因緣義。復說智義相義。如佛說以作想當舍。是謂智義。復說像義相義。如自

【現代漢語翻譯】現代漢語譯本：如果過遲才開始精進，身心就會變得懶惰懈怠，產生各種睡眠。最嚴重的情況是，內心退轉，生起各種散亂，對於所修行的處所感到不樂。如果不喜歡最初的嬉戲笑語，這是因為貪慾心過於高漲。此外，如果獲得各種相的行相，也是因為喜樂的貪慾心過於高漲。最糟糕的情況是，因為退轉和散亂的緣故，對於所修的業處感到不樂。如果不喜歡最初的修行處，所產生的嗔怒，是因為嗔恚心過於低落。此外，長久的疲倦和覺觀，從殊勝的狀態退落，這是因為憂愁的感受過於低落。這是坐禪的人，如果內心迅速產生退墮和散亂，就要用念根（Sati-indriya，憶念的能力）和定根（Samadhi-indriya，禪定的能力）來攝伏，使之捨棄散亂。如果內心產生退墮和懶惰，就要用念根和精進根（Viriya-indriya，精進的能力）來攝伏，使之捨棄懈怠懶惰。如果內心高漲而退墮于貪慾，就要如實知見，使之捨棄貪慾。如果內心低落而退墮于嗔恚，就要如實知見，使之捨棄嗔恚。在這四種情況下，使內心清凈，達到專一。這說明通過三種行為，使定心能夠隨意得見曼陀羅（Mandala，壇城）的形狀。如果專心一意地觀想，就會產生名相，名相有兩種，即取相和彼分相。什麼是取相？什麼是彼分相？所謂取相，是指坐禪的人以不散亂的心觀照曼陀羅，從曼陀羅生起觀想，就像在虛空中所見到的那樣，有時遠，有時近，有時左，有時右，有時大，有時小，有時丑，有時好，有時多，有時少。不是用眼睛觀看曼陀羅，而是通過作意（Manasikara，心理活動）的方法生起觀想，這叫做取相。從這種取相的多次練習，就會產生彼分相。所謂彼分相，是指在作意的時候，隨著心念立即顯現，不是在看到曼陀羅之後才產生心念，而是隻要閉上眼睛，就像先前所觀看到的那樣。如果作意想遠，就能立即看到遠處的景象；如果作意想近、左右、前後、內外、上下，也是同樣，隨著心念立即顯現。這叫做彼分相。相是什麼意思？是指因的意思和相的意思。例如，佛教比丘，那些惡的和不善的法，有相生起，這就是因緣的意思。又說智的意思和相的意思。例如，佛說應當通過作意觀想來捨棄，這就是智的意思。又說像的意思和相的意思，例如自身。

【English Translation】 English version: If one is late in making effort, the body and mind become lazy and indolent, giving rise to various forms of sleep. In the most severe cases, the mind regresses, giving rise to various distractions, and one becomes displeased with the place of practice. If one dislikes the initial playfulness and laughter, it is because the desire-mind is too elevated. Furthermore, if one obtains various aspects of phenomena, it is also because the joyful desire-mind is too elevated. In the worst cases, due to regression and distraction, one becomes displeased with the object of practice. If one dislikes the initial place of practice, the arising of anger is because the anger-mind is too low. Furthermore, prolonged fatigue and contemplation, falling back from a superior state, is because the feeling of sorrow is too low. This is the meditator who, if the mind quickly produces regression and distraction, should subdue it with the mindfulness-faculty (Sati-indriya, faculty of mindfulness) and the concentration-faculty (Samadhi-indriya, faculty of concentration), causing it to abandon distraction. If the mind produces regression and laziness, one should subdue it with the mindfulness-faculty and the effort-faculty (Viriya-indriya, faculty of effort), causing it to abandon indolence and laziness. If the mind is elevated and regresses into desire, one should know it as it is, causing it to abandon desire. If the mind is low and regresses into anger, one should know it as it is, causing it to abandon anger. In these four situations, one should purify the mind, achieving single-pointedness. This explains how, through three actions, the concentrated mind can freely see the shape of the Mandala (Mandala, sacred diagram). If one concentrates single-mindedly on contemplation, names and forms will arise, and there are two types of names and forms: namely, grasping at the sign and the part-of-that-sign. What is grasping at the sign? What is the part-of-that-sign? Grasping at the sign means that the meditator, with an undistracted mind, contemplates the Mandala, and from the Mandala arises contemplation, as if seen in the empty space, sometimes far, sometimes near, sometimes left, sometimes right, sometimes large, sometimes small, sometimes ugly, sometimes beautiful, sometimes many, sometimes few. One does not look at the Mandala with the eyes, but through the method of attention (Manasikara, mental activity), contemplation arises, this is called grasping at the sign. From the repeated practice of this grasping, the part-of-that-sign arises. The part-of-that-sign means that when attention is applied, it immediately appears according to the mind's intention, not that the thought arises after seeing the Mandala, but as soon as one closes the eyes, it is as one has seen before. If one intends to see far, one immediately sees the distant scene; if one intends to see near, left, right, front, back, inside, outside, above, below, it is the same, it immediately appears according to the mind's intention. This is called the part-of-that-sign. What is the meaning of 'sign'? It refers to the meaning of cause and the meaning of sign. For example, Buddhist monks, those evil and unwholesome dharmas, have signs arising, this is the meaning of cause and condition. It also speaks of the meaning of wisdom and the meaning of sign. For example, the Buddha said that one should abandon through contemplation, this is the meaning of wisdom. It also speaks of the meaning of image and the meaning of sign, such as oneself.

見面像想像。彼分無異義。爾時得相。坐禪人于其師所起恭敬心。取于勝相應當守護。若不守護是則當失。問云何應守護。答以三種行應守護相。如是以離惡故。以修行善故。以常作故。云何離不善。樂於作務。樂種種語戲。樂睡眠。樂聚會。樂狎俗。不守護諸根。不節于食。初夜后夜不起禪習。不敬所學。多惡親友修不行處。應離不好時節食臥坐不。彼對治是善應常作。問云何以常作。答彼坐禪人善取此相。常觀其功德。如珍寶想。常歡喜行。常修多修。或晝夜多修行。或倚坐臥心樂攀緣。處處放心。取相已取。取已令起。起已觀隨。觀已修。修有時時觀曼陀羅。如是以常作見相。彼如是現守護相。或得自在。若相隨心得禪外行。若外行從心者。由是得安。問云何禪外行。答此事從心。作意不亂。以伏諸蓋。但未修行覺觀喜樂一心及信等五根。雖得定力唸唸猶起。是禪外行。安者。從此外行是法由心得修行力。是覺信等法於事不動。是名為安。問外行及安。有何差別。答若伏五蓋是其外行。以伏此五故成安。以禪外行得勝定。若得勝定是名為安。若於身心未得寂寂。于外定心動如船在浪。若於身心已得寂寂。處安不動如船無風在水。諸根無力故。于所為事外禪行不久住。如小童子。諸根有力故。於事安靜久住。如有

【現代漢語翻譯】現代漢語譯本見面就像想像中的一樣。彼此之間沒有區別。那時得到了（佛）相（lakṣaṇa，佛陀的三十二種大人相之一）。禪修者對於他的老師生起恭敬心。對於殊勝的（佛）相應當守護，如果不守護就會失去。（有人）問：『應該如何守護（佛）相？』（佛）答：『通過三種行為應該守護（佛）相。』像這樣，通過遠離惡行，通過修行善行，通過經常實踐（守護佛相）。』『如何遠離不善？』喜歡從事俗務，喜歡各種閑聊嬉戲，喜歡睡眠，喜歡聚會，喜歡與世俗之人交往，不守護諸根（indriya，眼、耳、鼻、舌、身、意），飲食不節制，初夜和后夜不起來禪修，不尊敬所學，有很多惡友，去不應該去的地方，應該避免在不好的時間吃東西、睡覺、坐著。這些的對治方法是應該經常做的善行。『如何經常實踐（守護佛相）？』答：『那位禪修者應該好好地領會這個（佛）相，經常觀察它的功德，把它想像成珍寶，經常歡喜地修行，經常反覆地修行，或者白天和夜晚都經常修行，或者依靠坐著、躺著，心中快樂地攀緣（佛）相，處處都不要放鬆。得到（佛）相之後，要保持它；保持之後，要讓它生起；生起之後，要觀察隨順它；觀察之後，要修行它。修行的時候，要時時觀察曼陀羅（maṇḍala，壇城）。』像這樣經常實踐就能見到（佛）相。他像這樣顯現守護（佛）相，或者得到自在。如果（佛）相隨著心而得到禪定之外的修行，如果外在的修行順從內心，由此就能得到安穩。『什麼是禪定之外的修行？』答：『這件事是從內心開始的，專心致志，不散亂，以此來降伏各種蓋障（āvaraṇa，五蓋：貪慾、嗔恚、睡眠、掉悔、疑）。只是還沒有修行覺（vitarka）、觀（vicāra）、喜（prīti）、樂（sukha）、一心（ekāgratā）以及信等五根（śraddha，信；vīrya，精進；smṛti，念；samādhi，定；prajñā，慧）。雖然得到了定力，但唸唸仍然生起，這就是禪定之外的修行。』『什麼是安穩？』從這種外在的修行，這種法由於內心的修行力量，覺、信等法對於事物不動搖，這被稱為安穩。『外在的修行和安穩有什麼區別？』答：『如果降伏了五蓋，那就是外在的修行。因為降伏了這五蓋，所以成就了安穩。通過禪定之外的修行，得到殊勝的禪定。如果得到殊勝的禪定，這就被稱為安穩。如果對於身心還沒有得到寂靜，對外在的定心動搖，就像船在波浪中一樣。如果對於身心已經得到寂靜，處於安穩不動搖的狀態，就像船在無風的水面上一樣。』『如果諸根（indriya）沒有力量，那麼對於所做的事情，外在的禪定修行不能長久地保持，就像小孩子一樣。如果諸根有力量，那麼對於事情的安靜狀態就能長久地保持，就像（成人）一樣。

【English Translation】 English version Meeting is like imagining. There is no difference between them. At that time, the (Buddha) mark (lakṣaṇa, one of the thirty-two major marks of a Buddha) is obtained. The meditator arises a respectful mind towards his teacher. One should protect the excellent (Buddha) mark. If one does not protect it, one will lose it. (Someone) asks: 'How should one protect (the Buddha) mark?' (The Buddha) answers: 'One should protect the (Buddha) mark through three kinds of practices.' Like this, by abandoning evil deeds, by practicing good deeds, and by constantly practicing (protecting the Buddha mark).' 'How to abandon unwholesome deeds?' One enjoys engaging in worldly affairs, enjoys various kinds of idle chatter and play, enjoys sleeping, enjoys gatherings, enjoys associating with worldly people, does not guard the senses (indriya, eye, ear, nose, tongue, body, mind), is not moderate in eating, does not get up for meditation practice in the early and late night, does not respect what is learned, has many bad friends, goes to places one should not go, and should avoid eating, sleeping, and sitting at bad times. The antidote to these is the wholesome deeds that should be practiced constantly. 'How to constantly practice (protecting the Buddha mark)?' The answer is: 'That meditator should properly understand this (Buddha) mark, constantly observe its merits, imagine it as a precious jewel, constantly practice with joy, and constantly practice repeatedly, or practice frequently day and night, or rely on sitting and lying down, with the mind joyfully clinging to the (Buddha) mark, and do not relax everywhere. After obtaining the (Buddha) mark, one must maintain it; after maintaining it, one must let it arise; after it arises, one must observe and follow it; after observing it, one must practice it. When practicing, one should constantly observe the mandala (maṇḍala, sacred diagram).』 Like this, constantly practicing, one can see the (Buddha) mark. He manifests protecting the (Buddha) mark in this way, or attains freedom. If the (Buddha) mark follows the mind and attains practice outside of meditation, and if the external practice follows the mind, one can attain peace and stability from this. 'What is practice outside of meditation?' The answer is: 'This matter starts from the mind, with focused attention, not distracted, thereby subduing various hindrances (āvaraṇa, the five hindrances: desire, hatred, sloth, restlessness, doubt). It is just that one has not yet practiced vitarka (initial application of thought), vicāra (sustained application of thought), prīti (joy), sukha (happiness), ekāgratā (one-pointedness of mind), and the five roots such as śraddha (faith), vīrya (effort), smṛti (mindfulness), samādhi (concentration), and prajñā (wisdom). Although one has obtained the power of concentration, thoughts still arise moment by moment, and this is practice outside of meditation.' 'What is stability?' From this external practice, this dharma, due to the power of the mind's practice, the dharmas of vitarka, śraddha, etc., are unshaken by things, and this is called stability. 'What is the difference between external practice and stability?' The answer is: 'If one subdues the five hindrances, that is external practice. Because one has subdued these five hindrances, one has achieved stability. Through practice outside of meditation, one attains excellent concentration. If one attains excellent concentration, this is called stability. If one has not yet attained tranquility of body and mind, the external concentrated mind wavers, like a boat in the waves. If one has already attained tranquility of body and mind, one is in a state of stability and unshakeability, like a boat on windless water.' 'If the senses (indriya) have no power, then for the things that are done, external meditation practice cannot be maintained for long, like a small child. If the senses have power, then the state of quietude for things can be maintained for a long time, like (an adult).'

力人。修不自在。故禪外行成不和合。如人誦經久廢則。忘以修自在故成安和合。如人誦經恒習不忘。若不善伏蓋。猶如盲人。于禪外行成盲。如是等不清凈教。若善伏蓋成不盲。于成安定如是等清凈教。從相自在所初。乃至性除名為外行。性除無間是名為安。問外行者何義。答禪近故是名外行。如路近村是謂村路。義一名異。安者何義。安為和合義。如到曼陀羅。出離禪安無異義。於是坐禪人住于外行。應令增長一切入。或於安定或於初禪。當令增長。問云何應令增長。答謂從初相如手四指節。當令漸增。如是作意。如是得自在。如是次第如輪如蓋。如樹影。如福田。如鄰如村。如郭如城。如是次第。漸令漸長遍此大地。若江山高下樹木棘刺。諸不平正。如是一切不作意。乃至大海作意地想。乃至增長時心所行。成最勝定。若坐禪人得禪外行。不能得安定。此坐禪人。以二行應令起安定方便。一以因緣。二以受持。以十行從因緣起安定方便。一令觀處明凈。二遍起觀諸根。三曉了于相。四制心令調。五折伏懈怠。六心無味著。七心歡喜。八心定成舍。九離不學定人親近學定人。十樂著安定。問云何作明凈處觀。答以三種行得作分明處。謂能修調適食樂。修時節樂。修威儀樂。遍起諸根。觀者謂信等五根不令消滅。無

作懈怠。如快馬乘車。曉了于相者。善捉意想不急不寬。如巧師繩墨平等無偏。善解作意急離不離。制心令調者。有二種行。以二種行成心調。一多起精進。二心過度處成心調。或住淫處及種種相處。增長亂意成於心調。于坐禪人若多起精進。過度處成心調。以二行應制伏心。以令精進起。每中調適。若往淫處及種種相。增長調心。以二行折伏。以觀覓眾苦及惡果報。制伏懈心者。以二行成懈怠心。以不得勝定。令心無味故成懈怠。若多懈怠則欲睡眠。是坐禪人若不得勝定。心無味著故成懈怠。以二行當折伏。謂觀功德以起精進。若懈怠睡眠懶心。以四種行能伏。若多食者取懈怠想。轉行四威儀。以自作意。于光明相住于露處。令心歡喜無所復著。以三行成無味少方便故。以鈍慧故。以不得寂寂樂故。於是坐禪人心若無味。以二種行令得歡喜。一以恐怖。二以歡喜。若觀生老死及四惡趣。見諸可畏心生愁惱。若唸佛法僧戒施天。見六行功德心生歡喜。心定成舍者。以二行成於禪外地定。以斷諸蓋心成定。或於所得地以起禪枝。故成心定。是坐禪人心定有二行。當舍非成住故。中方便調適故。離不學定人。或安定。或外行定。或威儀定。彼人無此不修不學。不應供養修。學人者。若有安定。有外行定及威儀定。應從修學

。亦應供養。樂著安者。此坐禪人。如彼深源。如彼奔泉。如彼低樹。常樂恭敬。多所修行。行此十事因緣生於安定。問云何以受持能生安定方便。答彼坐禪人善解緣起入寂寂處。其所解相。于所修定隨心自在。生其欲樂令心得起。從此身意堪任有用令得受持。從生歡喜心得受持。從生適樂身心得受持。從生光明心得受持。從生悲傷心得受持。以是悲傷令心得靜。善取靜心心得受持。如是善取。令舍心得受持。從無邊煩惱。心得解脫成就受持。以解脫故。彼成一法味。以一味心得受持修行。是故從此勝妙心得增長。如是住受持。起安定方便。如是善解緣起。及心受持不久起定。彼坐禪人離欲不善法。有覺有觀。于寂靜處心所成就。有喜有樂得於初禪。是地一切入功德。於是離欲者。離有三種。謂身離心離煩惱離。問云何身離。答遠離諸惱出處山野。云何心離。以清凈心到勝善處。云何煩惱離。無結累人無生死行處。複次離有五種。謂伏離彼分離斷離猗離出離。云何伏離。謂修初禪伏於五蓋。云何彼分離。謂修達分定伏于諸見。云何斷離。謂修出世間道斷諸煩惱。云何猗離。謂得果時樂。云何出離。謂涅槃也。欲者有二種。一者處欲。二者欲煩惱。天堂及人所愛色香味觸。此謂欲處。於此欲處起欲染思惟。是謂欲煩惱。

從此欲以心別離以伏別離。是遠離是出離。是解脫是不相應。是謂離欲。問云何離不善法。答謂不善根有三種。一貪二瞋三癡。與彼相應受想行識及身口意業。此謂不善法。說不善有三種。一自性。二相應。三生緣性。是三不善根。謂貪嗔癡。是名自性。與彼相應受想行識。是名相應。所起身口意業。此謂緣性。以此三不善法。是為遠離。是出是脫是不相應。是謂離不善法。複次離欲者。離貪慾蓋。離不善法者。謂離余蓋。問以說離不善法。欲是不善已在其中。何故別說離淫慾。答淫慾是出對治。佛所說欲能除煩惱。離欲者。佛說為出。如得初禪。欲想相應作意成起。此退分法。是故以欲和合煩惱。欲若別離一切煩惱皆亦別離。是故別說離欲。複次離欲者。已得出成離欲。離不善法者。若得不嗔成離於嗔。若得明相成離懈怠睡眠。若得不亂成離調戲。若得不悔成離於悔。若得安定成離於疑。若得智慧成離無明。若得正思惟成離邪念。若得歡喜成離不樂。若心得樂成離於苦。若得一切善法則離一切不善。如三藏說。以不貪滿故。成就離欲。以不嗔不癡滿故。成就離不善法。複次離欲者。是說身離。不善法者。是說心離。複次離欲者。是說斷欲覺。離不善法者。是說斷嗔恚害覺。複次離欲者。是說避欲樂。離不善法者。是

【現代漢語翻譯】現代漢語譯本從此想要用心來別離，用伏滅來別離，這就是遠離，就是出離，就是解脫，就是不相應，這叫做離欲（Vitaraga，斷除貪慾）。問：如何遠離不善法？答：不善的根本有三種：一是貪（Lobha，貪婪），二是瞋（Dosa，嗔恨），三是癡（Moha，愚癡）。與它們相應的感受（Vedana）、思想（Samjna）、行為（Samskara）、意識（Vijnana）以及身口意業（Karma），這些叫做不善法。說不善有三種：一是自性，二是相應，三是生緣性。這三種不善根，就是貪、嗔、癡，這叫做自性。與它們相應的感受、思想、行為、意識，這叫做相應。由它們所引起的身口意業，這叫做緣性。用這三種不善法，來達到遠離，就是出離，就是解脫，就是不相應，這叫做離不善法。再次，離欲，是遠離貪慾蓋（Kamacchanda，對感官享樂的貪求）。離不善法，是遠離其餘的蓋（Nivarana，障礙）。問：既然已經說了離不善法，而欲（Kama，慾望）是不善法已經在其中了，為什麼還要分別說離淫慾？答：淫慾是殊勝的對治法。佛所說的欲，能夠去除煩惱。離欲，佛說是出離。例如得到初禪（Prathama Dhyana，禪定的第一階段）時，與慾望相關的想法相應，併產生作用，這是一種退步的現象。因此，因為慾望與煩惱結合在一起，如果慾望能夠分別地被分離，那麼一切煩惱也都能分別地被分離。所以要分別地說離欲。再次，離欲，是說已經獲得成就而離欲。離不善法，是說如果獲得不嗔（Adosa，無嗔）就能成就遠離嗔恨。如果獲得明相（Aloka-samjna，光明之相）就能成就遠離懈怠睡眠。如果獲得不亂（Avikkhepa，不散亂）就能成就遠離調戲。如果獲得不悔（Avipratisara，不後悔）就能成就遠離於悔恨。如果獲得安定（Samadhi，禪定）就能成就遠離於疑惑。如果獲得智慧（Prajna，智慧）就能成就遠離無明（Avidya，無知）。如果獲得正思惟（Samyak-samkalpa，正確的思維）就能成就遠離邪念。如果獲得歡喜（Priti，喜悅）就能成就遠離不樂。如果心得到快樂（Sukha，快樂）就能成就遠離於苦。如果獲得一切善法則能遠離一切不善。如三藏（Tripitaka，佛教經典）所說，以不貪的圓滿，成就離欲。以不嗔不癡的圓滿，成就離不善法。再次，離欲，是說身體的遠離。不善法，是說心的遠離。再次，離欲，是說斷除欲覺（Kama-vitakka，與慾望相關的想法）。離不善法，是說斷除嗔恚害覺（Vyapada-vitakka，與嗔恨和傷害相關的想法）。再次，離欲，是說避免欲樂。離不善法，是說...

【English Translation】 English version From this point, one desires to separate with the mind, to separate with subjugation. This is detachment, this is liberation, this is emancipation, this is non-association. This is called Vitaraga (離欲, detachment from desire). Question: How does one detach from unwholesome dharmas? Answer: The roots of unwholesomeness are of three kinds: first, Lobha (貪, greed); second, Dosa (瞋, hatred); third, Moha (癡, delusion). The Vedana (受, feeling), Samjna (想, perception), Samskara (行, mental formations), Vijnana (識, consciousness) and the Karma (業, actions) of body, speech, and mind that are associated with them are called unwholesome dharmas. It is said that there are three kinds of unwholesomeness: first, intrinsic nature; second, association; third, arising from conditions. These three unwholesome roots are greed, hatred, and delusion, which are called intrinsic nature. The feelings, perceptions, mental formations, and consciousness that are associated with them are called association. The actions of body, speech, and mind that arise from them are called arising from conditions. Using these three unwholesome dharmas, one can achieve detachment, liberation, emancipation, and non-association. This is called detachment from unwholesome dharmas. Furthermore, detachment from desire is detachment from Kamacchanda (貪欲蓋, the hindrance of sensual desire). Detachment from unwholesome dharmas is detachment from the remaining Nivarana (蓋, hindrances). Question: Since it has already been said to detach from unwholesome dharmas, and desire (Kama, 欲) is an unwholesome dharma already included within them, why is detachment from sexual desire mentioned separately? Answer: Sexual desire is a superior antidote. The desire spoken of by the Buddha can remove afflictions. Detachment from desire, the Buddha says, is liberation. For example, when one attains the Prathama Dhyana (初禪, the first stage of meditation), thoughts related to desire arise and take effect, which is a regressive phenomenon. Therefore, because desire is combined with afflictions, if desire can be separately detached, then all afflictions can also be separately detached. That is why detachment from desire is mentioned separately. Furthermore, detachment from desire means having already attained and accomplished detachment from desire. Detachment from unwholesome dharmas means that if one attains Adosa (不嗔, non-hatred), one can achieve detachment from hatred. If one attains Aloka-samjna (明相, the perception of light), one can achieve detachment from sloth and torpor. If one attains Avikkhepa (不亂, non-distraction), one can achieve detachment from restlessness. If one attains Avipratisara (不悔, non-regret), one can achieve detachment from remorse. If one attains Samadhi (安定, concentration), one can achieve detachment from doubt. If one attains Prajna (智慧, wisdom), one can achieve detachment from Avidya (無明, ignorance). If one attains Samyak-samkalpa (正思惟, right thought), one can achieve detachment from wrong thoughts. If one attains Priti (歡喜, joy), one can achieve detachment from displeasure. If the mind attains Sukha (快樂, happiness), one can achieve detachment from suffering. If one attains all wholesome dharmas, then one can detach from all unwholesome dharmas. As the Tripitaka (三藏, the Buddhist canon) says, by the fulfillment of non-greed, one achieves detachment from desire. By the fulfillment of non-hatred and non-delusion, one achieves detachment from unwholesome dharmas. Furthermore, detachment from desire refers to the detachment of the body. Unwholesome dharmas refer to the detachment of the mind. Furthermore, detachment from desire refers to the cutting off of Kama-vitakka (欲覺, thoughts related to desire). Detachment from unwholesome dharmas refers to the cutting off of Vyapada-vitakka (嗔恚害覺, thoughts related to hatred and harm). Furthermore, detachment from desire refers to avoiding the pleasure of desire. Detachment from unwholesome dharmas refers to...

說避著身懈怠。複次離欲者。是說斷於六戲笑及歡喜樂。離不善法者。是說斷戲覺及憂苦等。亦說斷於戲笑及舍。複次離欲者。是現得樂出於欲樂。離不善法者。是現得樂心無過患。複次離欲者。謂超出欲流。離不善法者。所餘煩惱應生欲有而生色界。是名超越。有覺觀者。云何為覺。謂種種覺思惟安思想。心不覺知入正思惟。此謂為覺。此覺成就故初禪有覺。複次入地一切入。依地相無間成覺思惟。是名為覺。如心誦經。問覺者。何想何味何起何處。答覺者。修猗想為味。下心作念為起。想為行處。云何為觀。于修觀時隨觀所擇心住隨舍。是謂為觀。以此相應成初禪有觀。複次入地一切入定人。從修地相心之所觀。如觀諸義為觀。問觀何相何味何起何處。答觀者隨擇是相。令心猗是味。隨見覺是處。問覺觀何差別。答猶如打鈴。初聲為覺后聲為觀。複次如心所緣。初為覺后為觀。複次求禪為覺守護為觀。複次憶是覺不捨是觀。複次粗心受持為覺。細心受持為觀。若處有覺是處有觀。若處有觀。于處或有覺或無覺。如三藏所說。初安心於事是覺。得覺未定是觀。如遠見來人。不識男女及識男女。如是色如是形為覺。從此當觀有戒無戒富貧貴賤為觀。覺者求引將來。觀者守持隨逐。如鳥陵虛奮翅為覺。游住為觀。初教為

【現代漢語翻譯】現代漢語譯本：說的是避免懈怠。此外，『離欲者』，是指斷除六種嬉戲嘲笑以及歡喜快樂。『離不善法者』，是指斷除戲弄的念頭以及憂愁痛苦等。也指斷除嬉戲嘲笑以及捨棄（不善法）。此外，『離欲者』，是指當下獲得快樂，這種快樂超越了慾望帶來的快樂。『離不善法者』，是指當下獲得快樂，內心沒有過失和憂患。此外，『離欲者』，是指超越了慾望的河流。『離不善法者』，是指其餘的煩惱本應產生於慾望的『有』（bhava，存在、輪迴），但卻沒有產生，這叫做超越。『有覺觀者』，什麼是『覺』（vitarka，尋）呢？是指種種的覺知，思惟，安想，心不覺知而進入正思惟，這叫做『覺』。因為成就了這種『覺』，所以初禪（first dhyana）有『覺』。此外，進入地一切入（earth kasina）定的人，依靠地相（earth sign）無間斷地成就覺和思惟，這叫做『覺』。就像用心誦經一樣。問：『覺』是什麼相？什麼味？什麼起？什麼處？答：『覺』是以修習清凈之想為味，以下心作念為起，以想為行處。什麼是『觀』（vicara，伺）呢？在修習『觀』的時候，隨著所選擇的觀察對象，心安住於此，隨之捨棄（其他念頭），這叫做『觀』。因為與此相應，成就了初禪的『觀』。此外，進入地一切入定的人，從修習地相開始，用心去觀察，就像觀察諸義一樣，這叫做『觀』。問：『觀』是什麼相？什麼味？什麼起？什麼處？答：『觀』是隨著所選擇的對象而顯現的相，使心依附於此是味，隨著所見而覺知是處。問：『覺』和『觀』有什麼差別？答：就像打鈴一樣，最初的聲音是『覺』，隨後的聲音是『觀』。此外，就像心所緣的對象一樣，最初是『覺』，隨後是『觀』。此外，尋求禪定是『覺』，守護禪定是『觀』。此外，憶念是『覺』，不捨棄是『觀』。此外，粗略地用心受持是『覺』，細緻地用心受持是『觀』。如果某個地方有『覺』，那麼這個地方就有『觀』。如果某個地方有『觀』，那麼這個地方或者有『覺』，或者沒有『覺』。就像三藏（Tripitaka）所說的那樣，最初安心於事物是『覺』，得到『覺』但尚未確定是『觀』。就像遠遠地看見來人，不認識是男是女，以及認識是男是女一樣。像這樣的顏色，像這樣的形狀是『覺』，從此應當觀察他有戒律還是沒有戒律，是富有還是貧窮，是尊貴還是卑賤，這是『觀』。『覺』是尋求和引導未來，『觀』是守護和隨從。就像鳥兒在空中飛翔，奮力拍打翅膀是『覺』，遊動和安住是『觀』。最初的教導是『覺』。

【English Translation】 English version: It speaks of avoiding sloth by guarding oneself. Furthermore, 'one who is detached from desires' refers to cutting off the six kinds of jesting and joyful pleasures. 'One who is detached from unwholesome dharmas' refers to cutting off playful thoughts and sorrows, etc. It also refers to cutting off jesting and abandoning (unwholesome dharmas). Furthermore, 'one who is detached from desires' refers to presently attaining joy that transcends the joy derived from desires. 'One who is detached from unwholesome dharmas' refers to presently attaining joy with a mind free from faults and afflictions. Furthermore, 'one who is detached from desires' refers to transcending the stream of desires. 'One who is detached from unwholesome dharmas' refers to the remaining afflictions that should arise in the 'bhava' (existence, becoming) of desire, but do not arise; this is called transcendence. 'One who has vitarka (initial application of thought) and vicara (sustained application of thought),' what is 'vitarka'? It refers to various kinds of awareness, contemplation, peaceful thought; the mind unknowingly enters into right contemplation; this is called 'vitarka'. Because of the accomplishment of this 'vitarka', the first dhyana (first meditative absorption) has 'vitarka'. Furthermore, one who enters the earth kasina (earth meditation) samadhi (concentration), relying on the earth sign (earth nimitta), continuously accomplishes vitarka and contemplation; this is called 'vitarka'. It is like reciting a sutra with the mind. Question: What is the characteristic, taste, arising, and place of 'vitarka'? Answer: 'Vitarka' takes cultivating the pure thought as its taste, taking the lower mind as its arising, and taking thought as its place of activity. What is 'vicara'? When cultivating 'vicara', the mind dwells on the chosen object of observation, and then abandons (other thoughts); this is called 'vicara'. Because of being in accordance with this, the first dhyana has 'vicara'. Furthermore, one who enters the earth kasina samadhi, starting from cultivating the earth sign, uses the mind to observe, just like observing various meanings; this is called 'vicara'. Question: What is the characteristic, taste, arising, and place of 'vicara'? Answer: 'Vicara' is the characteristic that appears according to the chosen object, making the mind attached to it is the taste, and knowing through what is seen is the place. Question: What is the difference between 'vitarka' and 'vicara'? Answer: It is like striking a bell; the initial sound is 'vitarka', and the subsequent sound is 'vicara'. Furthermore, it is like the object that the mind focuses on; initially it is 'vitarka', and subsequently it is 'vicara'. Furthermore, seeking dhyana is 'vitarka', and guarding dhyana is 'vicara'. Furthermore, remembering is 'vitarka', and not abandoning is 'vicara'. Furthermore, coarsely applying the mind to uphold is 'vitarka', and finely applying the mind to uphold is 'vicara'. If there is 'vitarka' in a place, then there is 'vicara' in that place. If there is 'vicara' in a place, then there may or may not be 'vitarka' in that place. As the Tripitaka (Three Baskets) says, initially settling the mind on a thing is 'vitarka', and obtaining 'vitarka' but not yet being certain is 'vicara'. It is like seeing someone coming from afar, not recognizing whether they are male or female, and then recognizing whether they are male or female. Such color, such shape is 'vitarka', and from this one should observe whether they have precepts or not, whether they are rich or poor, noble or lowly; this is 'vicara'. 'Vitarka' is seeking and guiding the future, and 'vicara' is guarding and following. It is like a bird soaring in the sky, vigorously flapping its wings is 'vitarka', and moving and dwelling is 'vicara'. The initial teaching is 'vitarka'.

覺久教為觀。以覺守護以觀搜擇。以覺思惟以觀隨思惟。覺行不念惡法觀行受持于禪。如人有力。默而誦經隨念其義是觀。如覺所覺覺已能知。觀于辭辯及樂說辯是覺。義辯法辯是觀。心解于勝是覺心解分別是觀。是為覺觀差別。寂寂所成。名寂寂者。謂離五蓋是名寂寂。複次色界善根。復說初禪外行復說禪心從此心生是謂寂寂所成。如地水生花名地水花。喜樂者。心於是時大歡喜戲笑。心滿清涼。此名為喜。問喜何相何味何起何處幾種喜。答喜者謂欣悅遍滿為相。歡適是味。調伏亂心是起。踴躍是處。幾種喜。六種喜。從欲生。從信生。從不悔生。從寂寂生。從定生。及菩提分生喜。云何從欲生。貪慾染著心喜。是名欲生喜。云何從信生。多信人心喜及見陶師等生喜。云何從不悔生喜。清凈持戒人多生歡喜。云何從寂寂生。入初禪人喜。云何從定生。入二禪生喜。云何菩提分生喜。于第二禪修出世間道喜。複次說喜五種。謂笑喜唸唸喜流喜越喜滿喜。笑喜者。如細雨沾身令毛皆豎。唸唸喜者。生滅不住。如夜時雨。流喜者。如油下流久灌其身終不周遍。越喜者。周匝一切心生歡喜。不久便失。如貧人見伏藏。滿喜者。身住用滿。如雷有雨。於是小喜及唸唸喜。以信起于外行。流喜者。有力起于外行。越喜者。于曼陀

【現代漢語翻譯】現代漢語譯本覺和觀的教義在於觀照。用覺來守護，用觀來搜尋選擇。用覺來思惟，用觀來隨順思惟。覺的修行在於不念惡法，觀的修行在於受持禪定。如同一個有力量的人，默默地誦經，並隨唸經文的意義，這就是觀。正如覺所覺察到的，覺察之後能夠知曉。觀照于辭辯和樂說辯，這就是覺。義辯和法辯，這就是觀。內心理解殊勝的道理，這就是覺；內心理解並分別事理，這就是觀。這就是覺和觀的差別。寂靜所成就的，稱為寂寂。所謂寂寂，是指遠離五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），這稱為寂寂。進一步說，是善根。又說初禪的外在修行，又說禪定之心，從此心生起，這稱為寂寂所成就的。如同土地和水滋養花朵，稱為地水花。喜和樂，是指內心在這個時候感到極大的歡喜和戲笑，內心充滿清涼。這稱為喜。問：喜有什麼樣的相狀？有什麼樣的味道？從哪裡生起？在什麼地方？有幾種喜？答：喜是指欣悅遍滿，這是它的相狀。歡快舒適是它的味道。調伏散亂的心是它的生起。踴躍是它的處所。有幾種喜？有六種喜：從欲生、從信生、從不悔生、從寂寂生、從定生，以及從菩提分生喜。什麼是從欲生？貪慾染著，內心歡喜，這稱為欲生喜。什麼是從信生？多信的人內心歡喜，以及見到陶師等而生歡喜。什麼是不悔生喜？清凈持戒的人多生歡喜。什麼是從寂寂生？進入初禪的人歡喜。什麼是從定生？進入二禪生歡喜。什麼是菩提分生喜？在第二禪中修習出世間道而生歡喜。進一步說，喜有五種，即笑喜、唸唸喜、流喜、越喜、滿喜。笑喜，如同細雨沾身，使毛髮都豎立起來。唸唸喜，生滅不住，如同夜裡的雨。流喜，如同油向下流淌，長時間灌注身體，最終也不能周遍。越喜，周匝一切，內心生起歡喜，不久便會消失，如同窮人見到伏藏的寶藏。滿喜，身體安住于喜悅之中，充滿喜悅，如同雷聲伴隨著大雨。於是，小喜和唸唸喜，以信心在外在行為中生起。流喜，以力量在外在行為中生起。越喜，在曼陀（Mandala）...

【English Translation】 English version The teaching of 'Jue' (Awareness) and 'Guan' (Contemplation) lies in observation. Use 'Jue' to guard, and 'Guan' to search and select. Use 'Jue' to contemplate, and 'Guan' to follow contemplation. The practice of 'Jue' is not to think of evil dharmas, and the practice of 'Guan' is to uphold meditation. Like a strong person who silently recites scriptures and contemplates their meaning, this is 'Guan'. Just as 'Jue' perceives, and after perceiving, is able to know. Contemplating eloquence and joyful eloquence is 'Jue'. Eloquence of meaning and eloquence of dharma is 'Guan'. The heart understanding the supreme principle is 'Jue'; the heart understanding and distinguishing principles is 'Guan'. This is the difference between 'Jue' and 'Guan'. That which is accomplished by stillness is called 'Jiji' (Tranquility). 'Jiji' refers to being free from the five coverings (greed, hatred, sleepiness, restlessness, and doubt), this is called 'Jiji'. Furthermore, it is good roots. It is also said that the external practice of the first Dhyana (meditative state), and the mind of Dhyana arising from this mind, this is called that which is accomplished by 'Jiji'. Like flowers growing from earth and water, it is called earth-water flowers. 'Xi' (Joy) and 'Le' (Pleasure) refer to the heart feeling great joy and playfulness at this time, the heart being filled with coolness. This is called 'Xi'. Question: What is the appearance of 'Xi'? What is its taste? Where does it arise from? Where is it located? How many kinds of 'Xi' are there? Answer: 'Xi' refers to joyful satisfaction pervading everywhere, this is its appearance. Joyful comfort is its taste. Subduing the distracted mind is its arising. Exuberance is its location. How many kinds of 'Xi' are there? There are six kinds of 'Xi': arising from desire, arising from faith, arising from non-regret, arising from 'Jiji', arising from Samadhi (meditative concentration), and 'Xi' arising from Bodhipaksa-dharmas (factors of enlightenment). What is 'Xi' arising from desire? Greed and attachment, the heart is joyful, this is called 'Xi' arising from desire. What is 'Xi' arising from faith? People with much faith are joyful, and joy arises from seeing potters, etc. What is 'Xi' arising from non-regret? People who purely uphold precepts often generate joy. What is 'Xi' arising from 'Jiji'? People who enter the first Dhyana are joyful. What is 'Xi' arising from Samadhi? Joy arises from entering the second Dhyana. What is 'Xi' arising from Bodhipaksa-dharmas? Joy arises from practicing the supramundane path in the second Dhyana. Furthermore, there are five kinds of 'Xi', namely, laughing joy, momentary joy, flowing joy, surpassing joy, and full joy. Laughing joy is like fine rain touching the body, causing the hairs to stand on end. Momentary joy arises and ceases without stopping, like rain at night. Flowing joy is like oil flowing downwards, pouring over the body for a long time, but ultimately not pervading everywhere. Surpassing joy pervades everything, the heart generates joy, but it soon disappears, like a poor person seeing a hidden treasure. Full joy is when the body dwells in joy, filled with joy, like thunder accompanied by heavy rain. Thus, small joy and momentary joy arise from faith in external actions. Flowing joy arises from strength in external actions. Surpassing joy, in Mandala (曼陀)...

羅正與不正皆起處處方便。滿喜者。生於安處。問云何為樂。答是時可受心樂心觸所成。此謂為樂。問樂何相何。味何起何處幾種樂。喜樂何差別。答味為相。緣愛境是愛味。攝受是起。其猗是處。幾種樂者。有五種。謂因樂資具樂寂寂樂無煩惱樂受樂。云何名因樂。如佛所說。戒樂耐老。此謂因樂。是樂功德。資具樂者。如佛所說。佛生世樂。寂寂樂者。謂生定舍及滅禪定。無煩惱樂者。如佛所說。第一涅槃受樂。所謂受樂也。於此論中受樂是可樂。喜樂何差別者。心踴躍是喜。心柔軟是樂心猗是樂。心定是喜。粗喜細樂。喜行陰所攝。樂受陰所攝。是處有喜有樂。是處有樂或有喜或無喜。初者形第二為名。外行成就入初禪禪枝。謂覺觀喜樂一心也。禪者何義。謂於事平等思惟也。奮迅五蓋也。思惟對治也。入初禪得正受者。已得已觸已作證住。複次離欲不善法者。從欲界地說初禪為勝相。從有覺觀說第二禪為勝相。以寂寂所成有喜有樂。從寂寂所成喜樂說為勝相。複次離欲不善法者。謂能斷對治。有覺觀者。謂說禪相寂寂所成。喜樂者。謂說相似禪正受。入住者。謂得初禪離於五分。成就五分三善十想。具足二十五功德相應。以此福善上生梵天勝妙居處。離五分者。謂離五蓋。云何為五。謂貪慾瞋恚懈怠睡眠調悔

【現代漢語翻譯】現代漢語譯本：羅正與不正都起源於處處方便。滿喜（Manxi，人名）這個人，生於安樂之處。他問道：『什麼叫做快樂？』回答是：『在適當的時候，可以感受由心樂和心觸所產生的快樂。』這就被稱為快樂。他問：『快樂的相是什麼？味是什麼？從何處生起？存在於何處？有幾種快樂？喜和樂有什麼差別？』回答是：『味是它的相。以愛境為緣是愛的味道。攝受是它的生起。它的依靠是它的存在之處。』幾種快樂呢？有五種，分別是因樂、資具樂、寂寂樂、無煩惱樂和受樂。什麼叫做因樂呢？如佛所說：『戒樂耐老。』這叫做因樂，是快樂的功德。資具樂呢？如佛所說：『佛生世樂。』寂寂樂呢？是指生於定舍以及滅禪定。無煩惱樂呢？如佛所說：『第一涅槃受樂。』所謂受樂啊，在這部論中，受樂是可以令人快樂的。喜和樂有什麼差別呢？心踴躍是喜，心柔軟是樂，心依靠是樂，心安定是喜。粗的是喜，細的是樂。喜屬於行陰所攝，樂屬於受陰所攝。有些地方有喜有樂，有些地方有樂，或者有喜或者沒有喜。最初的是形，第二個是名。外行成就，進入初禪的禪枝，包括覺、觀、喜、樂、一心。禪是什麼意思呢？是指對於事物平等地思惟。奮迅五蓋（wugai，五種障礙）。思惟對治。進入初禪，得到正受的人，已經得到，已經觸及，已經作證並安住。再次，離開慾望和不善法的人，從欲界（yujie，佛教三界之一）來說，初禪是殊勝的相。從有覺有觀來說，第二禪是殊勝的相。以寂寂所成，有喜有樂。從寂寂所成的喜樂來說，是殊勝的相。再次，離開慾望和不善法的人，是指能夠斷除對治。有覺有觀的人，是指說禪的相是寂寂所成。喜樂，是指說相似禪的正受。入住的人，是指得到初禪，離開五分，成就五分，三善十想，具足二十五種功德相應。憑藉這種福善，上生梵天（Fantian，佛教神祇）殊勝美妙的居處。離開五分，是指離開五蓋。什麼是五蓋呢？是指貪慾、瞋恚、懈怠、睡眠、調悔。

【English Translation】 English version: Righteousness and unrighteousness both originate from skillful means in all places. Manxi (a name), was born in a place of peace and happiness. He asked: 'What is called happiness?' The answer is: 'At the appropriate time, one can experience the happiness produced by mental joy and mental contact.' This is called happiness. He asked: 'What is the characteristic of happiness? What is its taste? From where does it arise? Where does it exist? How many kinds of happiness are there? What is the difference between joy and happiness?' The answer is: 'Taste is its characteristic. The object of love is the taste of love. Acceptance is its arising. Its reliance is its place of existence.' How many kinds of happiness are there? There are five kinds, namely, happiness of cause, happiness of resources, happiness of tranquility, happiness without affliction, and happiness of sensation. What is called happiness of cause? As the Buddha said: 'The happiness of precepts endures old age.' This is called happiness of cause, which is the merit of happiness. What is happiness of resources? As the Buddha said: 'The Buddha's birth is worldly happiness.' What is happiness of tranquility? It refers to being born in meditative abandonment and the cessation of meditative states. What is happiness without affliction? As the Buddha said: 'The first Nirvana (Niepan, state of enlightenment) is the happiness of sensation.' So-called happiness of sensation, in this treatise, happiness of sensation is something that can bring happiness. What is the difference between joy and happiness? Mental elation is joy, mental softness is happiness, mental reliance is happiness, mental stability is joy. Coarse is joy, subtle is happiness. Joy is included in the aggregate of formations, happiness is included in the aggregate of sensation. In some places there is joy and happiness, in some places there is happiness, or there is joy or no joy. The first is form, the second is name. External practice is accomplished, entering the branches of the first Dhyana (chana, meditative state), including perception, observation, joy, happiness, and one-pointedness of mind. What is the meaning of Dhyana? It refers to thinking about things equally. Fervently overcoming the five hindrances (wugai, five obstacles). Thinking about the antidote. Entering the first Dhyana, the person who attains right reception has already attained, already touched, already witnessed and abides. Furthermore, for those who are detached from desire and unwholesome dharmas, from the perspective of the desire realm (yujie, one of the three realms in Buddhism), the first Dhyana is a superior characteristic. From the perspective of having perception and observation, the second Dhyana is a superior characteristic. With tranquility as its accomplishment, there is joy and happiness. From the joy and happiness accomplished by tranquility, it is said to be a superior characteristic. Furthermore, those who are detached from desire and unwholesome dharmas refer to being able to sever the antidote. Those who have perception and observation refer to saying that the characteristic of Dhyana is accomplished by tranquility. Joy and happiness refer to saying that the right reception of similar Dhyana. Those who enter and abide refer to attaining the first Dhyana, being detached from the five components, accomplishing the five components, the three good deeds and the ten thoughts, fully possessing the corresponding twenty-five merits. Relying on this meritorious virtue, one is born in the superior and wonderful abode of Brahma (Fantian, a Buddhist deity). Being detached from the five components refers to being detached from the five hindrances. What are the five hindrances? They refer to greed, hatred, sloth, sleep, and regret.

疑。貪慾者。謂於五塵心生愛染。瞋恚者。謂行十惱處。懈怠者。謂心懶墮。睡眠者。謂身悶重欲得寤寐。眠有三種。一從食生。二從時節生。三從心生。若從心生以思惟斷。若從飲食及時節生。是羅漢眠不從心生無所蓋故。若眠從食及時節生者。以精進能斷。如阿㝹樓馱所說。我初盡漏得不從心眠。於今五十五歲。于其中間斷食時節臥已二十五年。問若眠成色法。何故為心數煩惱。答色者一向成心數惱煩。如我見人飲酒及食。是則可知。問若眠身法。懈怠心數法。何故二法合成一蓋。答此二種法。一事一相。所謂疲懈共為一。調者心不寂寂。悔者心恨不定。其相既等故成一蓋。疑者心執不一。有四種疑。一者奢摩他難。二者毗婆舍那難。三者二俱難。四者于諸非難。於是具足為得奢摩他。或於此疑。或於身疑。我堪得寂寂。為不得寂寂。若於彼成疑。此謂奢摩他難。或於四聖諦。或於三世疑。此謂毗婆舍那難。或於佛法僧疑。此二俱難。或於國城道路。或於男女名姓。是謂非法難。於此經中疑為寂寂難。是可取。蓋者何義。謂障礙乘義覆義煩惱義縛義。此無異義。問有諸細結。謂覆惱等。何故但說五蓋耶。答以集執取成五。複次以淫慾執著。能攝一切貪慾。以瞋恚執著。能攝一切不善法。以懈怠睡眠調悔疑執著。能

【現代漢語翻譯】疑。貪慾者，是指對於色、聲、香、味、觸五塵（wǔ chén，five sense objects）產生愛戀染著的心。瞋恚者，是指做出十種惱害行為。懈怠者，是指內心懶惰。睡眠者，是指身體昏沉沉的，想要睡覺。睡眠有三種：一是因飲食而生，二是因時節而生，三是因心而生。如果是因心而生，可以用思惟來斷除。如果是因飲食和時節而生，阿羅漢（Āluóhàn，one who has attained Nirvana）的睡眠不是從心而生，因為沒有遮蓋。如果睡眠是從飲食和時節而生，可以用精進來斷除，就像阿㝹樓馱（Ānóulútuó，Aniruddha）所說的那樣：『我最初斷盡煩惱，得到不從心而生的睡眠。至今五十五歲，在這期間斷除因飲食時節而生的睡眠已經二十五年。』問：如果睡眠是色法（sèfǎ，form），為什麼是心數煩惱？答：色法完全可以成為心數煩惱，就像我看到人飲酒和吃飯一樣，就可以知道。問：如果睡眠是身法，懈怠是心數法，為什麼這兩種法合成為一個蓋（gài，hindrance）？答：這兩種法，一事一相，所謂疲憊和懈怠共同成為一體。調（tiáo，restlessness）是指心不寂靜，悔（huǐ，remorse）是指心懷恨不定，它們的相狀既然相同，所以成為一個蓋。疑（yí，doubt）是指心執著不一，有四種疑：一是奢摩他（sh奢摩他，calm abiding）難，二是毗婆舍那（pí pó shè nà，vipassanā）難，三是二者都難，四是對於各種非難。於是具足爲了得到奢摩他，或者對此懷疑，或者對自身懷疑，我能夠得到寂靜，還是不能得到寂靜？如果對於此產生懷疑，這叫做奢摩他難。或者對於四聖諦（sì shèng dì，Four Noble Truths），或者對於三世（sān shì，three times: past, present, and future）懷疑，這叫做毗婆舍那難。或者對於佛（fó，Buddha）、法（fǎ，Dharma）、僧（sēng，Sangha）懷疑，這叫做二者都難。或者對於國城道路，或者對於男女名姓，這叫做非法難。在這部經中，疑是寂靜難，這是可以取用的。蓋是什麼意思？是指障礙乘義、覆義、煩惱義、縛義，這些沒有不同。問：有各種細微的結（jié，fetters），比如覆、惱等，為什麼只說五蓋呢？答：因為以聚集執取成為五種。再次，以淫慾執著，能夠攝取一切貪慾；以瞋恚執著，能夠攝取一切不善法；以懈怠、睡眠、調悔、疑執著，能夠攝取一切不善法。

【English Translation】 Doubt. 'Greed' refers to the mind giving rise to love and attachment to the five sense objects (wǔ chén). 'Aversion' refers to engaging in the ten acts of annoyance. 'Sloth' refers to the mind being lazy and indolent. 'Torpor' refers to the body being heavy and wanting to sleep. There are three types of sleep: one arises from food, one arises from the seasons, and one arises from the mind. If it arises from the mind, it can be cut off by contemplation. If it arises from food and the seasons, the sleep of an Arhat (Āluóhàn) does not arise from the mind because there is no obstruction. If sleep arises from food and the seasons, it can be cut off by diligence, as Aniruddha (Ānóulútuó) said: 'I initially exhausted the outflows and attained sleep that does not arise from the mind. Now, at fifty-five years old, I have cut off sleep arising from food and the seasons for twenty-five years.' Question: If sleep is a form (sèfǎ), why is it a mental affliction? Answer: Form can completely become a mental affliction, just as I can know when I see people drinking alcohol and eating. Question: If sleep is a bodily phenomenon and sloth is a mental phenomenon, why do these two phenomena combine to form one hindrance (gài)? Answer: These two phenomena are one event and one aspect, so-called fatigue and sloth together become one. Restlessness (tiáo) refers to the mind not being tranquil, and remorse (huǐ) refers to the mind harboring resentment and being unsettled. Since their characteristics are the same, they become one hindrance. Doubt (yí) refers to the mind being attached and inconsistent. There are four types of doubt: first, difficulty with calm abiding (sh奢摩他, shamatha); second, difficulty with insight (pí pó shè nà, vipassanā); third, difficulty with both; and fourth, difficulty with various non-difficulties. Thus, one is complete in order to attain calm abiding, or doubts about this, or doubts about oneself: am I able to attain tranquility, or am I unable to attain tranquility? If doubt arises about this, it is called difficulty with calm abiding. Or doubting the Four Noble Truths (sì shèng dì), or doubting the three times (sān shì), this is called difficulty with insight. Or doubting the Buddha (fó), Dharma (fǎ), and Sangha (sēng), this is called difficulty with both. Or doubting countries, cities, roads, or the names of men and women, this is called difficulty with non-difficulties. In this sutra, doubt is difficulty with tranquility, which is acceptable. What is the meaning of 'hindrance' (gài)? It refers to the meaning of obstructing the vehicle, the meaning of covering, the meaning of affliction, and the meaning of binding. These are not different. Question: There are various subtle fetters (jié), such as covering and afflicting, so why are only the five hindrances mentioned? Answer: Because gathering and attachment become five. Furthermore, with attachment to lust, one can gather all greed; with attachment to aversion, one can gather all unwholesome dharmas; with attachment to sloth, torpor, restlessness, remorse, and doubt, one can gather all unwholesome dharmas.

攝一切癡不善法。如是以五蓋執著。能攝一切煩惱。以此相故成五蓋。五分成就者。謂覺觀喜樂一心。問若說初禪成就五枝為禪。不應更復別說其枝為禪。若別說枝。何故初禪說五枝相應。答依禪枝成禪。不離禪枝有禪。無別異禪。如依一一車分說車離分無車。如依軍分說軍非離軍分有軍。如是依禪枝名禪。非離枝有禪以一種名禪。以可分名枝。說事名禪。說功德名枝。以說依制名禪。以說依性制名枝。問于有念精進等法。何故但說五枝耶。答以執著成五。問云何為執相。答覺者隨於事心而得自安。觀者隨於持心。覺觀不雜起于方便。若方便具足喜樂生。若起方便具足得生。喜心增長樂心成滿。以此四功德心成就不亂。若心不亂得定。是名執相。如是執著成五。複次蓋對治故成五。初蓋對治初禪。乃至五蓋對治五禪。覺者初禪為勝枝。以覺除欲。若覺入正定餘枝亦起。觀者於五枝第二禪是初起。喜者于第三禪是初起。樂者于第四禪是初起。一心者于第五禪是初起。如是以勝枝成五。複次以五蓋對治成五。如三藏所說。一心是淫慾對治。歡喜是嗔恚對治覺是懈怠眠對治。樂是調悔對治觀是疑對治。以蓋從對治是故成五。問此坐禪人作意於一切地相何。故乃起喜樂耶。答地一切入相非起喜樂。因離五蓋熱隨性修故。是以法

【現代漢語翻譯】現代漢語譯本：攝取一切由愚癡產生的不善之法。像這樣以五蓋（五種障礙：貪慾、嗔恚、睡眠、掉悔、懷疑）執著，能夠攝取一切煩惱。因為這個緣故成就五蓋。五分成就指的是：覺（最初的念頭），觀（持續的觀察），喜（喜悅），樂（快樂），一心（專注）。問：如果說初禪成就五支（覺、觀、喜、樂、一心）就是禪，不應該再另外分別說這些支是禪。如果分別說這些支，為什麼初禪又說是五支相應呢？答：禪是依靠禪支成就的，不是離開禪支而有禪，沒有與禪支不同的禪。就像依靠車的各個部分來說車，離開這些部分就沒有車。就像依靠軍隊的各個部分來說軍隊，不是離開這些部分而有軍隊。像這樣，依靠禪支而名為禪，不是離開禪支而有禪。用一種總體的名稱叫做禪，用可以分解的名稱叫做支。說事情本身叫做禪，說功德叫做支。用說明所依據的規則叫做禪，用說明所依據的性質規則叫做支。問：在有念、精進等法中，為什麼只說五支呢？答：因為執著而成就五支。問：什麼是執著相呢？答：覺，是指隨順於事物，內心因而得到安穩。觀，是指隨順於保持內心。覺和觀不雜亂地生起，在於方便。如果方便具足，喜和樂就會產生。如果生起方便具足，就能得到產生。喜的心增長，樂的心就圓滿。因為這四種功德，心成就而不亂。如果心不亂，就得到定。這就是執著相。像這樣執著就成就了五支。再者，因為對治五蓋的緣故，成就五支。最初的蓋對治最初的禪，乃至五蓋對治五禪。覺，在初禪中是殊勝的支，因為覺能去除慾望。如果覺進入正定，其餘的支也會生起。觀，在五支中，第二禪是最初生起的。喜，在第三禪中是最初生起的。樂，在第四禪中是最初生起的。一心，在第五禪中是最初生起的。像這樣，以殊勝的支成就五支。再者，以五蓋的對治成就五支。如三藏（經、律、論）所說，一心是對治淫慾的，歡喜是對治嗔恚的，覺是對治懈怠和睡眠的，樂是對治調悔的，觀是對治懷疑的。因為五蓋是從對治而來的，所以成就五支。問：這個坐禪的人作意於一切地相（地的一切入），為什麼會生起喜樂呢？答：地的一切入相併非生起喜樂的原因，而是因為離開五蓋的熱惱，隨順自性修行，因此才會有喜樂等法。

【English Translation】 English version: It encompasses all unwholesome dharmas arising from ignorance. In this way, clinging to the Five Coverings (five hindrances: desire, aversion, sloth, restlessness, and doubt) can encompass all afflictions. It is because of this aspect that the Five Coverings are formed. The accomplishment of the five factors refers to: Vitakka (initial thought), Vicara (sustained thought), Piti (joy), Sukha (happiness), and Ekaggata (one-pointedness). Question: If it is said that the first Dhyana (state of meditation) is accomplished by the five limbs (Vitakka, Vicara, Piti, Sukha, Ekaggata), then it should not be said separately that these limbs are Dhyana. If these limbs are spoken of separately, why is it said that the first Dhyana is in accordance with the five limbs? Answer: Dhyana is accomplished by relying on the limbs of Dhyana; there is no Dhyana apart from the limbs of Dhyana, there is no Dhyana different from the limbs. Just as one speaks of a cart based on its individual parts, there is no cart apart from its parts. Just as one speaks of an army based on its individual divisions, there is no army apart from its divisions. In this way, Dhyana is named based on the limbs of Dhyana; there is no Dhyana apart from the limbs. The general name is Dhyana, the divisible name is limb. Speaking of the event itself is Dhyana, speaking of the merit is limb. Using the rule that explains what it relies on is Dhyana, using the rule that explains the nature of what it relies on is limb. Question: Among the dharmas of mindfulness, diligence, etc., why are only the five limbs mentioned? Answer: Because clinging accomplishes the five limbs. Question: What is the aspect of clinging? Answer: Vitakka (initial thought) is when the mind finds peace by following the object. Vicara (sustained thought) is when the mind follows the holding of the object. Vitakka and Vicara arise without confusion, through skillful means. If skillful means are complete, Piti (joy) and Sukha (happiness) arise. If the arising of skillful means is complete, it can be attained. The mind of Piti increases, and the mind of Sukha becomes full. Because of these four merits, the mind becomes accomplished and unconfused. If the mind is unconfused, one attains Samadhi (concentration). This is called the aspect of clinging. In this way, clinging accomplishes the five limbs. Furthermore, the five limbs are accomplished because they counteract the Five Coverings. The first Covering is counteracted by the first Dhyana, and so on, the five Coverings are counteracted by the five Dhyanas. Vitakka (initial thought) is the superior limb in the first Dhyana, because Vitakka removes desire. If Vitakka enters right concentration, the other limbs also arise. Vicara (sustained thought) is the first to arise in the second Dhyana among the five limbs. Piti (joy) is the first to arise in the third Dhyana. Sukha (happiness) is the first to arise in the fourth Dhyana. Ekaggata (one-pointedness) is the first to arise in the fifth Dhyana. In this way, the five limbs are accomplished by the superior limb. Furthermore, the five limbs are accomplished by counteracting the five Coverings. As the Tripitaka (three baskets: Sutra, Vinaya, Abhidharma) says, Ekaggata (one-pointedness) is the antidote to lust, Piti (joy) is the antidote to aversion, Vitakka (initial thought) is the antidote to sloth and torpor, Sukha (happiness) is the antidote to restlessness and remorse, and Vicara (sustained thought) is the antidote to doubt. Because the five Coverings come from the antidotes, the five limbs are accomplished. Question: Why does joy and happiness arise when this meditator focuses on the earth kasina (earth element) in its entirety? Answer: The aspect of the earth kasina is not the cause of the arising of joy and happiness, but rather it is because of leaving the heat of the Five Coverings and cultivating according to one's nature that joy, happiness, and other dharmas arise.

子應起喜樂。又問。若然法子何故。不于第四禪起喜樂。答非其處故。又得第四禪已斷喜樂故。複次初已起喜樂以方便伏斷。見有過患已。貪著最寂寂舍樂。是故不起喜樂。三種善者。謂初中后善。以清凈修行為初善。以舍增長為中善。以歡喜為后善。云何清凈修行。謂諸善資具。云何舍增長。是謂安定。云何為歡喜。是謂為觀。如是初禪成三種善。十相具足。以清凈修行三相。以舍增長三相。以令歡喜四相。問以清凈修行云何三相。答是禪障礙從彼心清凈。以清凈故心得中奢摩他相。以得故於彼心跳擲。此謂以修清凈三相。問云何以舍增長三相。答若心清凈成舍。若得寂寂成舍。一向住成舍而舍增長此謂三相。問云何以令歡喜四相。答謂於此十相生法。隨逐修行令成歡喜。於此諸根以為一味成令歡喜。隨行精進乘成令歡喜。以能修行成令歡喜。此謂四相。如是初禪十相具足。二十五功德相應者。謂初禪覺觀喜樂一心具足。信精進念定慧具足。初中后具足。斂攝具足修行具足。寂寂具足。依具足。攝受具足。從具足。觀具足。修具足。力具足。解脫具足。清凈具足。最勝清凈修成住二十五功德相應。是天勝居從寂寂生。謂喜樂住超越人間天居勝處。如佛世尊教諸比丘。如勤浴師浴師弟子。以好銅槃盛豆米屑。以水和攪

【現代漢語翻譯】現代漢語譯本：你應該生起喜樂。又問：如果這樣，為什麼法子不在第四禪生起喜樂？回答：因為不是那個地方。又因為得到第四禪后已經斷除了喜樂。再次，最初已經生起喜樂，用方便法門來伏斷，見到有過患后，貪戀最寂靜的舍樂，所以不生起喜樂。三種善，是指初善、中善、后善。以清凈的修行為初善，以舍的增長為中善，以歡喜為后善。什麼是清凈修行？是指各種善的資具。什麼是舍的增長？是指安定。什麼是歡喜？是指觀。這樣，初禪成就三種善，十種相具足。以清凈修行有三種相，以舍的增長有三種相，以令歡喜有四種相。問：以清凈修行，哪三種相？答：是禪的障礙，從那裡心得到清凈。因為清凈的緣故，心得中間的奢摩他（Śamatha，止）相。因為得到的緣故，于那個心跳躍。這稱為以修清凈的三種相。問：怎樣以舍增長三種相？答：如果心清凈成就舍，如果得到寂靜成就舍，一向安住成就舍，而舍增長，這稱為三種相。問：怎樣以令歡喜四種相？答：是指對於這十種相生法，隨順修行令成就歡喜。對於這些諸根，以為一味，成就令歡喜。隨行精進乘，成就令歡喜。以能夠修行，成就令歡喜。這稱為四種相。這樣，初禪十種相具足，與二十五種功德相應。是指初禪的覺（Vitarka）、觀（Vicara）、喜（Priti）、樂（Sukha）、一心（Ekagrata）具足，信（Śrāddha）、精進（Vīrya）、念（Smṛti）、定（Samādhi）、慧（Prajñā）具足，初、中、后具足，斂攝具足，修行具足，寂靜具足，依具足，攝受具足，從具足，觀具足，修具足，力具足，解脫具足，清凈具足，最勝清凈修成住，與二十五種功德相應。是天勝居，從寂靜生，是指喜樂住，超越人間天居的殊勝之處。如佛世尊教導諸比丘，如同勤奮的浴師和浴師的弟子，用好的銅盤盛放豆米屑，用水和攪。

【English Translation】 English version: You should generate joy and happiness. Further asked: If so, why doesn't the Dharma son generate joy and happiness in the fourth Dhyana (meditative state)? Answer: Because it is not the place for it. Also, because having attained the fourth Dhyana, joy and happiness have already been eliminated. Furthermore, initially joy and happiness have already arisen, using skillful means to subdue and eliminate them, seeing the faults, then craving the most tranquil equanimity (Upeksha) and happiness, therefore joy and happiness do not arise. The three kinds of goodness refer to the initial goodness, the intermediate goodness, and the final goodness. Initial goodness is pure practice, intermediate goodness is the increase of equanimity, and final goodness is joy. What is pure practice? It refers to all kinds of wholesome resources. What is the increase of equanimity? It refers to stability. What is joy? It refers to contemplation (Vipassanā). Thus, the first Dhyana accomplishes the three kinds of goodness, complete with ten characteristics. Pure practice has three characteristics, the increase of equanimity has three characteristics, and causing joy has four characteristics. Asked: With pure practice, what are the three characteristics? Answer: It is the hindrance of Dhyana, from which the mind becomes pure. Because of purity, the mind attains the intermediate Śamatha (tranquility) aspect. Because of attainment, the mind leaps in that state. This is called the three characteristics of cultivating purity. Asked: How does equanimity increase with three characteristics? Answer: If the mind is pure, equanimity is achieved; if tranquility is attained, equanimity is achieved; abiding in one direction, equanimity is achieved, and equanimity increases; this is called the three characteristics. Asked: How does causing joy have four characteristics? Answer: It refers to the arising of phenomena from these ten characteristics, following and cultivating them to accomplish joy. Regarding these faculties as one flavor, accomplishing causing joy. Following the path of diligent progress, accomplishing causing joy. By being able to cultivate, accomplishing causing joy. This is called the four characteristics. Thus, the first Dhyana is complete with ten characteristics, corresponding to twenty-five merits. It refers to the completeness of Vitarka (initial application of thought), Vicara (sustained application of thought), Priti (joy), Sukha (happiness), and Ekagrata (one-pointedness of mind) in the first Dhyana; the completeness of Śrāddha (faith), Vīrya (effort), Smṛti (mindfulness), Samādhi (concentration), and Prajñā (wisdom); the completeness of initial, intermediate, and final; the completeness of gathering and collecting, the completeness of practice, the completeness of tranquility, the completeness of reliance, the completeness of acceptance, the completeness of following, the completeness of contemplation, the completeness of cultivation, the completeness of strength, the completeness of liberation, the completeness of purity, the most supreme pure cultivation, accomplishment, and abiding, corresponding to twenty-five merits. It is a heavenly superior abode, born from tranquility, referring to the dwelling in joy and happiness, surpassing the superior places of human and heavenly abodes. As the Buddha, the World Honored One, taught the Bhikshus (monks), like a diligent bath master and the bath master's disciples, using a good copper basin to hold bean and rice powder, mixing it with water and stirring.

合而為丸。浸潤內外相著不散。如是比丘身心寂寂。能生喜樂灌令遍濕。無所不著。如以寂寂所生喜樂。于其身心無不著處。是勤浴師及浴師弟子。坐禪之人。亦復如是。如是銅槃一切入相如是可知。問一切入何等相耶。答如銅槃浴屑處堅細光焰。善取一切入相。成堅生喜成細清凈故光焰。心心數法以成事故。是謂銅槃等一切入相。心心數法如浴屑。如是可知。問云何浴屑等心心數法性。答如粗浴屑。既不和合隨風飛散。如是心心數法性。離喜樂成粗。離定不和合。與五蓋風共飛。此謂是浴屑等心心數法性。云何水等。謂喜樂定如水。令浴屑濕軟為丸。如是喜樂令心心數法濕軟為定。如是水等喜樂定。如欲水攪令相著。如是覺觀可知。問云何丸等。答謂覺觀如欲使。以浴屑置於銅槃中。以水撓攪以手作丸。若作丸已合諸濕屑。共作于丸。不令散失置銅槃中。如是坐禪人心心數法。貯於事中能生寂寂。初禪以喜樂為水。以覺觀為手。以攪作丸。能生寂寂。所成心心數法。喜樂相隨成一丸。禪心不散亂。置於禪事。如是丸等覺觀如浴屑。內外遍濕相著不散。如是坐禪人。初禪于身上下。從頭至足。從足至髑髏。皮發內外喜樂遍滿。住于不退。如是成住梵天。問名喜樂非色法無有對相。何以遍住于身。答名者依色。色依名色

【現代漢語翻譯】現代漢語譯本合在一起揉成丸。使（藥力）內外滲透，相互粘著不散開。如此，比丘的身心達到寂靜，能夠產生喜悅和快樂，使其遍佈全身，沒有哪個地方不被沾染。就像用寂靜所產生的喜悅和快樂，對於他的身心沒有哪個地方不被沾染一樣。這就像勤奮的浴師和浴師的弟子。禪修之人，也是如此。如此，銅盤一切入的相貌可以這樣理解。問：一切入是什麼樣的相貌呢？答：就像銅盤裡洗浴下來的碎屑，堅硬、細小、有光澤。善於觀察一切入的相貌，成就堅固，產生喜悅，成就細微，清凈而有光澤。心和心所法因此而成就。這就是銅盤等一切入的相貌。心和心所法就像洗浴下來的碎屑，可以這樣理解。問：洗浴碎屑等心和心所法的性質是怎樣的呢？答：就像粗糙的洗浴碎屑，既不和合，又隨風飛散。如此，心和心所法的性質，遠離喜悅和快樂就變得粗糙，離開禪定就不和合，與五蓋之風一同飛散。這就是洗浴碎屑等心和心所法的性質。水等又是什麼呢？指的是喜悅、快樂和禪定就像水一樣，使洗浴碎屑濕潤柔軟，揉成丸。如此，喜悅和快樂使心和心所法濕潤柔軟而入于禪定。如此，水等喜悅和快樂與禪定，就像用水攪拌使之相互粘著一樣。覺和觀可以這樣理解。問：丸等又是什麼呢？答：指的是覺和觀就像用水使一樣，把洗浴碎屑放在銅盤中，用水攪拌，用手揉成丸。如果做成丸后，使各種濕潤的碎屑，共同做成一個丸，不讓它散失，放在銅盤中。如此，禪修人的心和心所法，儲存在禪修的事物中，能夠產生寂靜。初禪以喜悅和快樂為水，以覺和觀為手，用來攪拌揉成丸。所成就的心和心所法，與喜悅和快樂相互伴隨，成為一個丸。禪心不散亂，置於禪修的事物中。如此，丸等覺和觀就像洗浴碎屑一樣，內外遍佈濕潤，相互粘著不散開。如此，禪修人，初禪時于身上下，從頭到腳，從腳到髑髏（du lou，頭蓋骨），面板內外喜悅和快樂遍滿，安住于不退轉。如此成就，安住于梵天。問：名為喜悅和快樂，不是色法，沒有對礙之相，為什麼能遍佈于身體呢？答：名依于，依于名色。

【English Translation】 English version Combined and kneaded into a ball. Making (the medicinal power) penetrate inside and out, adhering to each other without scattering. Thus, the Bhikkhu's body and mind attain tranquility, able to generate joy and happiness, causing it to pervade the entire body, with no place left un-imbued. Just like the joy and happiness produced by tranquility, there is no place in his body and mind that is not imbued. This is like the diligent bath attendant and the bath attendant's disciple. The meditator is also like this. Thus, the appearance of the copper bowl all-entry can be understood in this way. Question: What is the appearance of all-entry? Answer: It is like the shavings from bathing in a copper bowl, firm, fine, and radiant. Being good at observing the appearance of all-entry, achieving firmness, generating joy, achieving fineness, purity, and radiance. The mind and mental functions are thus accomplished. This is the appearance of all-entry such as the copper bowl. The mind and mental functions are like the shavings from bathing, which can be understood in this way. Question: What is the nature of the mind and mental functions such as bathing shavings? Answer: It is like coarse bathing shavings, which are neither harmonious nor scattered by the wind. Thus, the nature of the mind and mental functions, being away from joy and happiness becomes coarse, being away from Samadhi is not harmonious, and flies away with the wind of the five coverings. This is the nature of the mind and mental functions such as bathing shavings. What are water, etc.? It refers to joy, happiness, and Samadhi being like water, making the bathing shavings moist and soft, kneading them into a ball. Thus, joy and happiness make the mind and mental functions moist and soft, entering into Samadhi. Thus, joy and happiness such as water, etc., and Samadhi, are like stirring with water to make them adhere to each other. Perception and observation can be understood in this way. Question: What are the balls, etc.? Answer: It refers to perception and observation being like using water, putting the bathing shavings in a copper bowl, stirring with water, and kneading them into a ball by hand. If after making the ball, making the various moist shavings, together make a ball, not letting it scatter, and placing it in the copper bowl. Thus, the meditator's mind and mental functions, stored in the object of meditation, are able to generate tranquility. The first Dhyana (禪那) takes joy and happiness as water, and perception and observation as hands, to stir and knead into a ball. The accomplished mind and mental functions, accompanied by joy and happiness, become one ball. The meditative mind is not scattered, and is placed in the object of meditation. Thus, the balls, etc., perception and observation are like bathing shavings, pervading inside and out with moisture, adhering to each other without scattering. Thus, the meditator, in the first Dhyana, from the top to the bottom of the body, from head to foot, from foot to skull, the skin inside and out is filled with joy and happiness, abiding in non-retrogression. Thus accomplishing, abiding in Brahma heaven. Question: Named as joy and happiness, not being form, not having the appearance of opposition, why can it pervade the body? Answer: Name relies on *, * relies on name and form.

。是故若名已成喜色亦成喜。若名已成樂色亦成樂。複次色從樂生令身起猗。一切身成彼色猗樂。是故無礙令生梵天功德者。初禪成有三種。謂下中上若觀勝緣不善除五蓋。不至如意自在。是謂下禪。若觀勝緣善除五蓋。至如意自在。是謂中禪。若觀勝緣善除五蓋。至如意自在。是謂上禪。於是坐禪人。若修下初禪。命終生於梵天種類。彼壽命一劫三分。若修中初禪。命終生於梵天壽半劫。若修上初禪。命終生大梵天壽。命一劫是生梵天功德成有四種有人成退分。有人成住分有人成。勝分有人成達分是鈍根人慾。住放逸作意相隨。成起此禪故成退分。複次以三禪行成於退分。最大纏故令不精進。若人從初已起惡覺不能消除。以此大纏故成速退。其於樂禪事業樂話語樂。睡眠不住精進。是故成退。問誰退何以退。答有說。若急疾煩惱成起退失。復說悠悠煩惱故退。復說若失奢摩他成退。復說于有相久不修行。于彼彼處不能令起。以不得定成退分。若鈍根人住不放逸。得彼法念成禪住分。利根人住不放逸。隨意得第二禪。無覺作意相隨。起成彼禪勝分。利根人住不放逸。隨意得毗婆舍那。隨逐厭患想作意成起。隨意無染成禪達分。

解脫道論卷第四大正藏第 32 冊 No. 1648 解脫道論

解

【現代漢語翻譯】現代漢語譯本：因此，如果『名』（nāma，精神現象）已經產生，喜悅之色也隨之產生；如果『名』已經產生，快樂之色也隨之產生。更進一步說，色（rūpa，物質現象）從快樂中產生，使身體感到舒適。一切身體都成就了那種舒適和快樂之色。因此，沒有障礙，使人產生梵天（Brahmā，色界天之主）的功德。初禪（prathama dhyāna，色界初禪）的成就分為三種，即下品、中品和上品。如果觀察殊勝的因緣，不能很好地去除五蓋（pañca nivarana，貪慾、嗔恚、睡眠、掉悔、疑），不能達到如意自在，這稱為下品禪。如果觀察殊勝的因緣，能夠很好地去除五蓋，達到如意自在，這稱為中品禪。如果觀察殊勝的因緣，能夠很好地去除五蓋，達到如意自在，這稱為上品禪。對於坐禪的人來說，如果修習下品初禪，命終後會生於梵天種類，壽命為一個劫（kalpa，極長的時間單位）的三分之一。如果修習中品初禪，命終後會生於梵天，壽命為半劫。如果修習上品初禪，命終後會生於大梵天，壽命為一個劫。生於梵天的功德成就分為四種：有人成就退分，有人成就住分，有人成就勝分，有人成就達分。鈍根的人想要安住于禪定，卻放逸，以散亂的作意相隨，因此成就了退分。進一步說，以三禪的行持成就退分，因為最大的纏縛使人不精進。如果有人從初禪開始就生起惡覺，不能消除，因為這種大的纏縛，所以會迅速退失。他們喜歡禪定的快樂，喜歡談論禪定，喜歡睡眠，不能安住于精進，因此成就了退分。問：誰會退失？因為什麼而退失？答：有人說，如果急劇的煩惱生起，就會退失。也有人說，因為悠緩的煩惱而退失。還有人說，如果失去奢摩他（śamatha，止），就會退失。還有人說，如果對於有相的禪定很久不修行，在各個方面都不能使它生起，因為不能得到禪定，所以成就了退分。如果鈍根的人安住于不放逸，得到對法的憶念，就成就了禪定的住分。利根的人安住于不放逸，隨意得到第二禪（dvitīya dhyāna，色界二禪），沒有覺觀，以無覺的作意相隨，生起併成就了禪定的勝分。利根的人安住于不放逸，隨意得到毗婆舍那（vipaśyanā，觀），隨逐厭患之想，以厭患的作意生起，隨意沒有染著，成就了禪定的達分。

《解脫道論》卷第四大正藏第 32 冊 No. 1648 《解脫道論》

【English Translation】 English version: Therefore, if 'name' (nāma, mental phenomena) has arisen, the color of joy also arises; if 'name' has arisen, the color of pleasure also arises. Furthermore, form (rūpa, material phenomena) arises from pleasure, causing the body to feel comfortable. All bodies achieve that color of comfort and pleasure. Therefore, there is no hindrance, causing one to generate the merits of Brahmā (the lord of the Form Realm). The attainment of the first dhyāna (prathama dhyāna, the first dhyāna of the Form Realm) is divided into three types: inferior, intermediate, and superior. If one observes the excellent causes and conditions but cannot well remove the five hindrances (pañca nivarana, desire, hatred, sleepiness, restlessness, and doubt), and cannot attain wishful freedom, this is called inferior dhyāna. If one observes the excellent causes and conditions and can well remove the five hindrances, and attain wishful freedom, this is called intermediate dhyāna. If one observes the excellent causes and conditions and can well remove the five hindrances, and attain wishful freedom, this is called superior dhyāna. For a person who practices meditation, if they cultivate the inferior first dhyāna, upon death, they will be born into the Brahmā class, with a lifespan of one-third of a kalpa (an extremely long unit of time). If they cultivate the intermediate first dhyāna, upon death, they will be born into the Brahmā realm, with a lifespan of half a kalpa. If they cultivate the superior first dhyāna, upon death, they will be born into the Great Brahmā realm, with a lifespan of one kalpa. The attainment of the merits of being born into the Brahmā realm is divided into four types: some attain the declining aspect, some attain the abiding aspect, some attain the surpassing aspect, and some attain the penetrating aspect. A person of dull faculties, wanting to abide in samadhi, yet is negligent, with a distracted intention accompanying them, thus they attain the declining aspect. Furthermore, with the practice of the three dhyānas, one attains the declining aspect, because the greatest entanglement causes one to be unvigilant. If a person, from the beginning of the first dhyāna, generates evil thoughts and cannot eliminate them, because of this great entanglement, they will quickly decline. They enjoy the pleasure of dhyāna, enjoy talking about dhyāna, enjoy sleeping, and cannot abide in diligence, thus they attain the declining aspect. Question: Who declines? And why do they decline? Answer: Some say that if acute afflictions arise, one will decline. Others say that one declines because of gradual afflictions. Still others say that if one loses śamatha (tranquility), one will decline. Still others say that if one does not practice the dhyāna with characteristics for a long time, and cannot make it arise in various aspects, because one cannot attain samadhi, one attains the declining aspect. If a person of dull faculties abides in non-negligence, and attains mindfulness of the Dharma, they attain the abiding aspect of dhyāna. A person of sharp faculties abides in non-negligence, and freely attains the second dhyāna (dvitīya dhyāna, the second dhyāna of the Form Realm), without initial and sustained application of thought, with the intention of no initial thought accompanying them, arising and attaining the surpassing aspect of dhyāna. A person of sharp faculties abides in non-negligence, and freely attains vipaśyanā (insight), following the thought of weariness, with the intention of weariness arising, freely without attachment, attaining the penetrating aspect of dhyāna.

The Vimuttimagga, Volume 4 Taisho Tripitaka, Volume 32, No. 1648, The Vimuttimagga

脫道論卷第五

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯行門品之二

此明求第二禪。思惟初禪過患二禪功德。爾時坐禪人慾樂起第二禪已。于初禪身得自在。何以故。若於初禪未得自在。雖復思惟欲除覺觀。望得二禪還復退失。遂不堪起第二禪定。亦復不能入于初禪。如世尊說。為諸比丘作山犢喻。山犢愚癡不知食處。未解行步。欲詣險遠。便自作念。我今當往未嘗至處。啖未嘗草。飲未嘗水。前足未立復舉後腳。蹉搖不安莫能前進。遂不得至未嘗至處。亦不得啖未嘗食草。及不得飲未嘗之水。更復思惟。既不能去。政當資昔飲食如是比丘愚癡未達。不知所行處。不解離欲入于初禪。不修此法不多學習。輒自作念。欲入第二禪離於覺觀。不解自安。復更思惟。我不能得入第二禪離於覺觀。欲退入初禪離欲。愚癡比丘如彼山犢不解行步。是故應修初禪令心得自在。于未食時及食后時。初夜后夜隨心所樂。隨欲久近隨意無礙。為起入觀。若從一時乃至多時。多入多出。若從一時乃至多時。于彼初禪成得自在。得自在樂。起第二禪越于初禪。復更思惟。此初禪粗第二禪細。于初禪見有過患。于第二禪見有功德。問云何初禪過患。答近五蓋怨令覺觀動。身成懈怠心成散亂。其一切法是為粗定。

【現代漢語翻譯】現代漢語譯本：《脫道論》卷第五

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯行門品之二

此段闡明如何尋求第二禪。通過思惟初禪的過患和第二禪的功德來實現。當坐禪之人想要生起第二禪時，必須先對初禪達到自在的境界。為什麼呢？如果對初禪尚未達到自在，即使思惟想要去除覺（Vitarka，粗略的思考）和觀（Vicara，精細的考察），希望得到第二禪，反而會退失，最終無法生起第二禪定，也無法再進入初禪。正如世尊所說，為比丘們做了山犢的比喻：山中的小牛愚笨無知，不知道哪裡有食物，也不懂得如何行走。它想要前往險遠的地方，便自己想：『我現在要到從未去過的地方，吃從未吃過的草，喝從未喝過的水。』但是前腳還沒站穩，後腳又抬起來，搖搖晃晃，無法前進，最終無法到達從未去過的地方，也無法吃到從未吃過的草，喝到從未喝過的水。它又開始思惟，既然不能去，不如還是吃以前吃過的東西吧。同樣，愚癡的比丘沒有通達，不知道該如何修行，不明白如何離欲進入初禪，不修習這種方法，也不多加學習，就妄想進入第二禪，離開覺和觀，卻無法讓自己安定下來。又開始思惟：『我無法進入第二禪，離開覺和觀。』想要退回到初禪，離欲。這種愚癡的比丘就像那隻不善於行走的山中小牛。因此，應當修習初禪，使心得到自在。在未進食時和進食后，初夜和后夜，隨心所欲，想多久就多久，隨意無礙，以便生起入觀。如果從一時到多時，多次進入和退出。如果從一時到多時，對於初禪能夠達到自在，得到自在的快樂，生起第二禪，超越初禪。又進一步思惟：『這初禪是粗糙的，第二禪是精細的。』對於初禪，看到了它的過患；對於第二禪，看到了它的功德。問：『初禪的過患是什麼呢？』答：『接近五蓋（Nivarana，貪慾、嗔恚、睡眠、掉舉惡作、疑），怨恨，使覺和觀動搖，身體變得懈怠，心變得散亂。』所有這些法都是粗糙的禪定。

【English Translation】 English version: Chapter Five of the Treatise on Liberation

Composed by Arhat Upatisya Liangyan Daguang

Translated by Samghabara of Liang Funan, Tripitaka Master, Chapter Two on the Practice of Conduct

This section elucidates the method for seeking the second Dhyana (Jhana, meditation). It involves contemplating the faults of the first Dhyana and the merits of the second Dhyana. When a meditator desires to arise in the second Dhyana, they must first attain mastery over the first Dhyana. Why is this so? If one has not attained mastery over the first Dhyana, even if they contemplate wanting to eliminate Vitarka (initial application of thought) and Vicara (sustained application of thought), hoping to attain the second Dhyana, they will instead regress and ultimately be unable to arise in the second Dhyana, nor will they be able to enter the first Dhyana again. Just as the World Honored One said, he made the analogy of a mountain calf for the Bhikkhus (monks): A mountain calf is foolish and ignorant, not knowing where to find food, nor understanding how to walk. It wants to go to a dangerous and distant place, and thinks to itself: 'Now I will go to a place I have never been, eat grass I have never eaten, and drink water I have never drunk.' But before its front foot is steady, it lifts its back foot, wobbling unsteadily and unable to move forward. In the end, it cannot reach the place it has never been, nor can it eat the grass it has never eaten, nor drink the water it has never drunk. It then thinks again, since I cannot go, I might as well eat what I used to eat. Similarly, a foolish Bhikkhu is not enlightened, not knowing how to practice, not understanding how to enter the first Dhyana by detachment from desires, not cultivating this method, nor studying it much, rashly thinking of entering the second Dhyana, separating from Vitarka and Vicara, but unable to settle himself. He then thinks again: 'I cannot enter the second Dhyana, separating from Vitarka and Vicara.' Wanting to retreat back to the first Dhyana, detaching from desires. This foolish Bhikkhu is like that mountain calf that is not good at walking. Therefore, one should cultivate the first Dhyana, allowing the mind to attain mastery. Before eating and after eating, in the first part of the night and the last part of the night, according to one's heart's desire, for as long as one wishes, freely and without hindrance, in order to arise in contemplation. If from one time to many times, entering and exiting many times. If from one time to many times, one can attain mastery over that first Dhyana, obtaining the joy of mastery, arising in the second Dhyana, surpassing the first Dhyana. Then further contemplate: 'This first Dhyana is coarse, the second Dhyana is refined.' Regarding the first Dhyana, one sees its faults; regarding the second Dhyana, one sees its merits. Question: 'What are the faults of the first Dhyana?' Answer: 'It is close to the five Nivarana (hindrances: sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt), resentment, causing Vitarka and Vicara to waver, the body becomes lazy, and the mind becomes scattered.' All these Dharmas (teachings, phenomena) are coarse Samadhi (concentration).

不任為神通證。既樂初禪不成勝分。是初禪過患。第二禪功德是其對治。已觀初禪過患。復見第二禪功德。是一切入相作意修行第二禪事。不作意和合初禪。不作意于覺。不作意于觀。以從定生喜樂自在。令心受持。彼坐禪人如是作意。不久覺觀成滅。以定所起喜樂自在。令心安住。此明二禪四枝義。彼坐禪人覺觀滅故。成其內信。心成一性無覺無觀。從定生喜樂入第二禪。是地一切入功德。覺觀滅者以善分別。覺觀滅亦名斷。問云何為覺觀滅。答亦是初禪覺觀過患。及一切覺觀根覺觀過患。及覺觀根與覺觀併除故。成覺觀滅。複次以斷下粗禪得上勝禪。復令現次第滅。內者現證名內。內有三種。一內內。二內定。三內行處。云何為內內。謂六內入。內定者。于自觀身。此謂內定。內行處者。于內自思意不出外攝義是性。是謂內行處。於此經中內內是可樂。信者信正信思惟增長信此謂信。于內定是謂內信。內信者。何相何味何起何處。不亂為內信相。寂寂為味。不濁是起。覺觀為處。心成一性者。謂心住正定。此謂心成一性。心成一性者何義。心者是意。一者說于念。名性者如聲論說生性。性者說自然義。此第二禪一心能滅覺觀。以一性得起。此謂心成一性。心成一性者。何相何味何起何處。專正為相。寂寂為味。無

【現代漢語翻譯】現代漢語譯本不執著于以神通來證明（禪定）。如果滿足於初禪，而不能達到更高的境界，這就是初禪的過患。第二禪的功德正是對治這些過患。已經觀察到初禪的過患，又看到了第二禪的功德，這就是通過一切入相作意來修行第二禪的方法。不作意于和合初禪，不作意于覺（Vitarka，粗略的思考），不作意于觀（Vicara，細微的思考），因為從禪定中生出的喜樂是自在的，讓心去領受和保持。那位坐禪的人這樣作意，不久覺和觀就會止滅，因為禪定所生起的喜樂是自在的，讓心安住於此。這說明了二禪的四支（組成部分）的意義。那位坐禪的人因為覺和觀的止滅，成就了內信。心成就了一境性，沒有覺也沒有觀，從禪定中生出喜樂，進入第二禪，這是地一切入（earth kasina）的功德。覺觀的止滅，是通過善巧地分辨。覺觀的止滅也叫做斷。問：什麼是覺觀的止滅？答：也是初禪覺觀的過患，以及一切覺觀的根本，覺觀的過患，以及覺觀的根本與覺觀一同去除，就成就了覺觀的止滅。再次，通過斷除下位的粗禪，而得到上位的勝禪，又令（這些禪定）次第地止滅。『內』是指現證，稱為內。內有三種：一、內內；二、內定；三、內行處。什麼是內內？指的是六內入（六根）。內定指的是，對於自己觀身。這稱為內定。內行處指的是，在內心自己思意，不向外攝取意義是其特性。這稱為內行處。在這部經中，內內是可喜樂的。信，指的是信正信，思惟增長信，這稱為信。于內定，這稱為內信。內信，是什麼相、什麼味、什麼起、什麼處？不亂是內信的相。寂靜是味。不濁是起。覺觀是處。心成就一境性，指的是心安住在正定中。這稱為心成就一境性。心成就一境性是什麼意思？心指的是意。一指的是念。性，如聲論所說，是生性。性指的是自然義。這第二禪的一心能夠止滅覺觀，因為一境性得以生起。這稱為心成就一境性。心成就一境性，是什麼相、什麼味、什麼起、什麼處？專一是相。寂靜是味。沒有...

【English Translation】 English version Not relying on supernatural powers for proof. If one is content with the first Jhana (first meditative absorption) and does not achieve a higher state, this is the fault of the first Jhana. The merits of the second Jhana are the remedy for these faults. Having observed the faults of the first Jhana and seeing the merits of the second Jhana, this is the method of practicing the second Jhana through the all-encompassing sign-oriented attention (all-in-one sign-oriented attention). Not focusing on combining with the first Jhana, not focusing on Vitarka (initial application of thought), not focusing on Vicara (sustained application of thought), because the joy and happiness arising from Samadhi (concentration) are unconstrained, allowing the mind to receive and maintain them. That meditator, focusing in this way, soon Vitarka and Vicara will cease, because the joy and happiness arising from Samadhi are unconstrained, allowing the mind to abide in them. This explains the meaning of the four limbs (components) of the second Jhana. That meditator, because of the cessation of Vitarka and Vicara, achieves inner faith. The mind achieves one-pointedness, without Vitarka and without Vicara, joy and happiness arise from Samadhi, entering the second Jhana, this is the merit of the earth kasina (earth kasina). The cessation of Vitarka and Vicara is through skillful discernment. The cessation of Vitarka and Vicara is also called severance. Question: What is the cessation of Vitarka and Vicara? Answer: It is also the fault of Vitarka and Vicara in the first Jhana, as well as the root of all Vitarka and Vicara, the fault of Vitarka and Vicara, and the root of Vitarka and Vicara being removed together, thus achieving the cessation of Vitarka and Vicara. Furthermore, by severing the lower, coarser Jhana, one obtains the higher, superior Jhana, and also causes (these Jhanas) to cease sequentially. 'Inner' refers to direct realization, called inner. There are three types of inner: 1. Inner-inner; 2. Inner-Samadhi; 3. Inner-practice place. What is inner-inner? It refers to the six inner entrances (six sense organs). Inner-Samadhi refers to, for oneself, observing the body. This is called inner-Samadhi. Inner-practice place refers to, in the mind, oneself thinking, not outwardly grasping meaning is its characteristic. This is called inner-practice place. In this Sutra, inner-inner is delightful. Faith refers to believing in right faith, thinking increases faith, this is called faith. In inner-Samadhi, this is called inner faith. Inner faith, what is its sign, what is its taste, what is its arising, what is its place? Non-disturbance is the sign of inner faith. Tranquility is the taste. Non-turbidity is the arising. Vitarka and Vicara are the place. The mind achieving one-pointedness refers to the mind abiding in right Samadhi. This is called the mind achieving one-pointedness. What does it mean for the mind to achieve one-pointedness? Mind refers to intention. One refers to thought. Nature, as the sound theory says, is inherent nature. Nature refers to natural meaning. This one-pointedness of the second Jhana can cease Vitarka and Vicara, because one-pointedness can arise. This is called the mind achieving one-pointedness. The mind achieving one-pointedness, what is its sign, what is its taste, what is its arising, what is its place? Focus is the sign. Tranquility is the taste. Absence of...

浪為起。覺觀滅為處。問信及心成一性。何故非初禪所攝。答初禪以覺觀為浪動故。成濁。內信心成一性者成不清凈。如水有風浪見於面像不復清凈。如是初禪覺觀為浪。浪動濁故。內信及心一性成不清凈。是故以禪枝非初禪所攝。無覺無觀者。謂斷覺無覺離觀無觀。問覺觀滅無覺無觀。此二種斷覺觀。何故說二。答覺觀滅者為現內信。心一性為因無覺無觀。為現寂寂所成喜樂妙相。複次覺觀滅者。以此覺觀見覺觀過患。斷彼過患法。無覺無觀者。斷色界覺觀。複次無覺無觀者有二種。一不以覺觀滅無覺無觀。以覺觀滅無覺無觀。於是五識及第三禪等。不以覺觀滅成無覺無觀。第二禪以方便寂寂故。以覺觀滅成無覺無觀。是說二義。從定生者名定。初禪從彼智生。第二禪成從初禪定生。複次定者。于第二禪與一心共生故。定生喜樂。喜樂者初已分別。第二禪者依初得名。此第二禪入正受者。謂入第二禪。禪者內信喜樂一心。是名為禪。入正受住者。成得第二禪離於二枝。成就二枝三種善十相具足。二十三功德相應。是天住是功德。生光耀天。如初廣說。天住者。從定生喜樂。越人住故名為天住。是故世尊告比丘言。如池生水非四方來。亦非雨出無有時節。是從泉出清冷浸灌盈溢流遠。如是比丘此身從定生喜樂。令得清

涼無不潤澤。從定生喜周遍身心。猶如泉水。彼坐禪人入第二禪其身可知。如不從四方無流水來無天雨水。如是覺觀滅可知。如是從泉出流。令身成滿不起波浪。如是從定生喜樂。此名色身令滿不起亂心。如以冷水令身清涼遍一切處。如是從定生喜樂。一切名色身成滿足修定果報。如是天居生光耀功德。此第二禪有三種。下中上。是坐禪人修下禪。命終生少光天壽命二劫。修中禪生無量光天壽命四劫。修上禪生光耀天壽命八劫。

念二禪過患。爾時坐禪人。已修第二禪身得自在。第二禪粗三禪寂寂。知二禪過患。見三禪功德。起第三禪。云何二禪過患。謂近覺觀是定之怨。與喜滿相應故禪成粗。以喜成滿心大踴躍。不能起余禪枝。若著于喜是則為失。若知是失則成不失。若不堪作神通證。若樂二禪不成勝分。是知第二禪過患。見第三禪功德。是其對治。已觀二禪過患。復見三禪功德。是依一切入相作意。令喜心滅。以由喜樂受持心。如是作意。不久以無喜樂令心得安解三禪枝。彼坐禪人不染喜故。得舍念智。以身受樂。是聖所說。得舍念智樂住第三禪正受。是地一切入功德不染喜故。喜者先已分別。不染者斷喜得舍住。云何為舍。是舍是護。不退不進是心平等。此謂舍。於是舍有八種。謂受舍。精進舍。見舍。

【現代漢語翻譯】現代漢語譯本涼意無處不潤澤。從禪定中產生的喜悅遍佈全身心。就像泉水一樣。那位坐禪的人進入第二禪，他的身體可以感知到這種喜悅。就像沒有從四面八方流來的水，也沒有天降的雨水一樣，覺和觀的止息是可以感知的。就像從泉眼中涌出的水流，使身體充滿，不起波浪一樣，從禪定中產生的喜樂，使這個名色之身充滿，不起散亂之心。就像用冷水使身體清涼，遍及一切處一樣，從禪定中產生的喜樂，使一切名色之身成就圓滿，得到修定的果報。就像天居眾生生出光耀功德一樣。這第二禪有三種：下品、中品、上品。這位坐禪人修下品禪，命終後生到少光天（Parittabha loka），壽命二劫。修中品禪，生到無量光天（Appamanabha loka），壽命四劫。修上品禪，生到光耀天（Abhassara loka），壽命八劫。

思念第二禪的過患。這時，坐禪人已經修習第二禪，身心得到自在。他認為第二禪是粗糙的，而第三禪是寂靜的。他知道第二禪的過患，看到第三禪的功德，於是進入第三禪。什麼是第二禪的過患呢？就是接近覺和觀，這是禪定的怨敵。因為與喜樂充滿相應，所以禪定顯得粗糙。因為喜樂充滿，心就大大地踴躍，不能生起其他的禪支。如果執著于喜樂，那就是損失。如果知道這是損失，那就不會造成損失。如果不能夠修習神通，如果樂於第二禪，就不能成就殊勝的境界。這就是知道第二禪的過患。看到第三禪的功德，就是對治這些過患。已經觀察到第二禪的過患，又看到第三禪的功德，這是依靠一切入相（kasina）作意，使喜心止滅。因為由喜樂來受持心，這樣作意，不久就能沒有喜樂，使心得到安寧，解脫第三禪的禪支。那位坐禪人不染著喜樂的緣故，得到舍念智（upekkha-sati-parisuddhi）。以身體感受樂，這是聖者所說的。得到舍念智，安住在第三禪的正受中。這是地一切入（pathavi-kasina）的功德，因為不染著喜樂的緣故。喜樂先前已經分別過了。不染著就是斷除喜樂，得到舍住。什麼是舍呢？舍是守護，不退不進，是心的平等。這就是舍。對於舍，有八種，就是受舍、精進舍、見舍。

【English Translation】 English version Coolness moistens everywhere. Joy born from concentration pervades the whole body and mind, like a spring of water. That meditating person enters the second jhana (dhyana), and his body can perceive this joy. Just as there is no water flowing from the four directions, nor rain from the sky, so the cessation of vitakka (thought conception) and vicara (discursive thinking) is perceptible. Just as the stream flowing from a spring fills the body, without causing waves, so the joy and happiness born from concentration fills this body of name and form, without causing a distracted mind. Just as cool water makes the body cool and pervades everywhere, so the joy and happiness born from concentration makes the entire body of name and form complete and fulfilled, as the fruit of cultivating concentration. It is like the heavenly beings dwelling in the heavens generating glorious merits. This second jhana has three kinds: inferior, intermediate, and superior. This meditating person cultivates the inferior jhana, and upon death, is born in the Parittabha loka (少光天, Heaven of Limited Radiance), with a lifespan of two kalpas. Cultivating the intermediate jhana, he is born in the Appamanabha loka (無量光天, Heaven of Unbounded Radiance), with a lifespan of four kalpas. Cultivating the superior jhana, he is born in the Abhassara loka (光耀天, Heaven of Radiant Light), with a lifespan of eight kalpas.

Reflecting on the faults of the second jhana. At this time, the meditating person has already cultivated the second jhana, and his body and mind have attained freedom. He considers the second jhana to be coarse, while the third jhana is tranquil. He knows the faults of the second jhana and sees the merits of the third jhana, and thus enters the third jhana. What are the faults of the second jhana? It is being close to vitakka (thought conception) and vicara (discursive thinking), which are enemies of concentration. Because it is associated with being filled with joy and happiness, the jhana appears coarse. Because joy and happiness are full, the mind leaps greatly and cannot generate other jhana factors. If one is attached to joy and happiness, then that is a loss. If one knows that this is a loss, then it will not cause a loss. If one is not capable of cultivating supernormal powers, if one delights in the second jhana, one cannot achieve a superior state. This is knowing the faults of the second jhana. Seeing the merits of the third jhana is the antidote to these faults. Having observed the faults of the second jhana, and again seeing the merits of the third jhana, this relies on kasina (一切入相, totality) object of concentration, causing the mind of joy to cease. Because the mind is sustained by joy and happiness, by contemplating in this way, before long, there will be no joy and happiness, causing the mind to attain peace and liberation from the jhana factors of the third jhana. That meditating person, not being defiled by joy, attains upekkha-sati-parisuddhi (舍念智, purity of mindfulness due to equanimity). Experiencing pleasure with the body, this is what the noble ones have said. Attaining upekkha-sati-parisuddhi (舍念智, purity of mindfulness due to equanimity), dwelling in the correct attainment of the third jhana. This is the merit of pathavi-kasina (地一切入, earth kasina), because of not being defiled by joy. Joy has already been distinguished earlier. Not being defiled is cutting off joy and attaining dwelling in equanimity. What is equanimity? Equanimity is protection, neither retreating nor advancing, it is the equality of the mind. This is called equanimity. Regarding equanimity, there are eight kinds, namely, equanimity of feeling, equanimity of effort, equanimity of view.

菩提覺舍。無量舍。六分舍。禪枝舍清凈舍。五根為受舍。有時不作意舍相。為精進舍。苦集我今當斷成得舍。為見舍。修菩提覺。是為菩提舍。慈悲喜捨。是為無量舍。以眼見色不苦不喜成舍。是為六分舍。無染故成舍住者。是禪枝舍。舍念清凈。是清凈舍。於此八舍除受舍。餘七舍法。是為平等舍。複次有三種舍。一相應乘。二少經營。三無經營。於一切禪行是禪平等方便。不急疾不遲緩。是名相應乘舍。此下舍近第二禪。能斷大踴躍心。若心無經營。是名少經營舍。此舍近第三禪。是其能斷一切踴躍心。以不動身心。無經營事心。是名無事舍。此舍近第四禪。舍者何相何味何起何處。平等為相。無所著為味。無經營為起。無染為處。問何故說此舍於此禪。非第二禪及初禪。答是處喜滿未滅心著。以緣喜樂是故未滅。以大踴躍充遍身心。是故於二種禪不說舍。以不滿故。於此第三禪無喜染故。以滅相著故成起禪枝。以由禪枝自在故。說舍念正智。云何爲念。念隨念彼念覺憶持不忘。念者念根念力正念此謂念。問念者何相何味何起何處。答隨念為相。不忘為味。守護為起。四念為處。云何為智。知解為慧。是正智此謂為智。於是正智有四種。有義智。自相智。不愚癡智。行處智。於是有義智者有四威儀。自相智者。

入于空處。不愚癡智者。知於世間八法。行處智者。謂於事處。於此經中行處智是可取。問智者何相何味何起何處。答不愚癡為相。緣著為味。擇取諸法為起。正作意為處。問何故此念正智一切處不妙。答若人失念不起正智。不堪起禪外行。問何故說第三禪。不說第二禪及初禪。答於此喜為首。粗禪枝滅故。正定細故。此定入細處。以此正智堪能起第三禪。是故以禪枝自在。複次此禪易起到彼樂處。最氣味地亦作愚心。是名著處。是故於此禪。知得自在堪為斷喜。又說喜樂者共為親友。是故此念智分別。無喜有樂於事成住。如彼犢子隨逐其母。不捉兩耳觸突隨母。如是無喜有樂。以念智分別樂得住行處。若不緩分別。反入于喜成禪退分。以此禪枝自在故說念智。以此舍念智成就。是故說有舍念智以身受樂。問云何心樂。答心攝受是心樂。從心觸生攝受是心樂受。是謂為樂。問云何身。答想陰行陰識陰。此謂為身。此樂以身受謂身受樂。問何故此樂無喜。非以身為受。答于第三禪樂根滅。何故世尊說于第三禪樂根滅是樂聖人所說。聖者佛及弟子。開合制教分別顯示。此謂聖所說。問何故聖說於此身非余處。答此第三禪易起到彼樂處。彼無受樂。聖者向於樂住。是聖人成就。是故聖人說此禪勝成舍。有念樂住者舍念樂。此

【現代漢語翻譯】現代漢語譯本進入空性之處，不是愚癡而是有智慧的人。他們瞭解世間的八法（得、失、毀、譽、稱、譏、苦、樂）。有智慧的人知道如何行動。所謂『於事處』，在此經中，『行處智』是可以採取的。問：智者有什麼樣的相、味、起、處？答：不愚癡是其相，緣著是其味，擇取諸法是其起，正作意是其處。問：為什麼這種念正智在一切處都不算精妙？答：如果一個人失去正念，不起正智，就不能發起禪定之外的修行。問：為什麼只說第三禪，而不說第二禪和初禪？答：因為在此禪中，喜是主要的，粗的禪定之枝已經滅除。正定非常精細，此定進入精細之處。因此，這種正智慧夠發起第三禪。所以說禪定之枝是自在的。再者，此禪容易到達彼樂處。最能帶來氣味的地方也會產生愚癡之心，這叫做『著處』。因此，在此禪中，知道如何自在，才能斷除喜。又說，喜和樂是親密的朋友。因此，這種念智要分別，沒有喜而有樂，才能在事上成就安住。就像小牛跟隨它的母親，不抓住兩隻耳朵，只是觸碰著跟隨母親。同樣，沒有喜而有樂，用念智來分別，才能安住在樂的行處。如果不緩慢地分別，反而會進入喜，成為禪定的退步。因此，因為此禪定之枝是自在的，所以說念智。因為這種舍念智的成就，所以說有舍念智以身體感受樂。問：什麼是心樂？答：心攝受就是心樂。從心觸生起的攝受就是心樂受。這就是所謂的樂。問：什麼是身？答：想陰（Saññākkhandha），行陰（Saṅkhārakkhandha），識陰（Viññāṇakkhandha）。這就是所謂的『身』。這種樂以身體感受，就叫做身受樂。問：為什麼這種樂沒有喜，不是以身體來感受？答：因為在第三禪中，樂根已經滅除。為什麼世尊說在第三禪中樂根滅除是樂，是聖人所說的？聖人指的是佛陀和他的弟子。他們開合、制定教義，分別顯示。這就是所謂的聖人所說。問：為什麼聖人說這種樂在此身，而不是在其他地方？答：因為這第三禪容易到達彼樂處。彼處沒有受樂。聖人趨向于安住在樂中。這是聖人所成就的。因此，聖人說此禪勝過成就舍，有念樂住的人捨棄念樂。這就是...

【English Translation】 English version Entering into the empty place, not foolish but wise ones. They understand the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and happiness). Wise ones know how to act. So-called 'in the matter place', in this sutra, 'wisdom of the course of conduct' is what can be adopted. Question: What are the characteristics, taste, arising, and place of the wise? Answer: Non-foolishness is its characteristic, attachment is its taste, selecting all dharmas is its arising, and right mindfulness is its place. Question: Why is this mindfulness and clear comprehension not exquisite in all places? Answer: If a person loses mindfulness and does not arise clear comprehension, they are not capable of initiating practice outside of meditation. Question: Why is only the third jhana mentioned, and not the second and first jhanas? Answer: Because in this jhana, joy is primary, and the coarse branches of meditation have been extinguished. Right concentration is very subtle, and this concentration enters into subtle places. Therefore, this clear comprehension is capable of initiating the third jhana. Therefore, it is said that the branches of meditation are free. Furthermore, this jhana easily reaches that place of bliss. The place that most brings about taste also produces a foolish mind, which is called 'the place of attachment'. Therefore, in this jhana, knowing how to be free is necessary to eliminate joy. It is also said that joy and pleasure are close friends. Therefore, this mindfulness and wisdom must distinguish that without joy but with pleasure, one can achieve abiding in the matter. Just as a calf follows its mother, not grabbing both ears, but simply touching and following its mother. Similarly, without joy but with pleasure, using mindfulness and wisdom to distinguish, one can abide in the course of pleasure. If one does not slowly distinguish, one will instead enter into joy, becoming a regression of meditation. Therefore, because the branches of this meditation are free, mindfulness and wisdom are mentioned. Because of the accomplishment of this equanimity and mindfulness, it is said that there is equanimity and mindfulness to experience pleasure with the body. Question: What is mental pleasure? Answer: Mental reception is mental pleasure. The reception arising from mental contact is mental pleasure. This is what is called pleasure. Question: What is the body? Answer: Perception aggregate (Saññākkhandha), mental formation aggregate (Saṅkhākkhandha), consciousness aggregate (Viññāṇakkhandha). This is what is called 'the body'. This pleasure experienced with the body is called bodily pleasure. Question: Why is this pleasure without joy, and not experienced with the body? Answer: Because in the third jhana, the root of pleasure has been extinguished. Why did the World Honored One say that the extinction of the root of pleasure in the third jhana is pleasure, and is what the noble ones speak of? The noble ones refer to the Buddha and his disciples. They open, establish doctrines, and separately display. This is what is called the speech of the noble ones. Question: Why do the noble ones say that this pleasure is in this body, and not in other places? Answer: Because this third jhana easily reaches that place of bliss. There is no experience of pleasure in that place. The noble ones tend towards abiding in pleasure. This is what the noble ones accomplish. Therefore, the noble ones say that this jhana surpasses the accomplishment of equanimity, and those who abide in pleasure with mindfulness abandon mindfulness of pleasure. This is...

已分別成就。入住第三禪。第三者依第二名為第三。第三禪者是舍念正智樂一心。此謂禪成就。入住者彼已得第二禪。離一分五分。成就三種善。十相具足二十二功德相應。天居生遍凈天。如初禪廣說。天居者無喜樂住。越人住名天居。是故世尊告諸比丘。如是比丘。于郁波羅池花。分陀利池花。若郁波羅花。波頭摩花。分陀利花。水生水增長。從水起住水中。從根至首以令水滿其中。如是比丘。此身以無喜樂令滿潤澤。以無喜之樂遍滿身心。於是如郁多羅波頭摩分陀利花從水而起。如是入第三禪。其身當知如藕生水。從根至首一切皆滿。如是入第三禪。其身以無喜之樂。遍滿身心修定果報。如是天居生遍凈天功德。此第三禪亦成三種。謂上中下。於是坐禪人修行下禪。命終生少凈天。彼壽命十六劫。修行中禪生無量凈天。彼天壽命三十二劫。修行上禪生遍凈天。壽命六十四劫。念三禪過。爾時坐禪人。如是已作。第三禪身得自在樂。起第四禪越第三禪。第三禪粗第四禪妙。見第三禪過患。復見第四禪功德。云何三禪過患。謂近喜為怨。正定以樂枝粗。不能堪忍為得神通。第三禪不成勝分。如是見第三禪過患。見第四禪功德。是其對治。彼坐禪人。如是已見第三禪過患。見第四禪功德。唯彼作一切入相作意。令現滅樂

【現代漢語翻譯】現代漢語譯本已分別成就。入住第三禪（Dhyana）。第三者依第二名為第三。第三禪者是舍念正智樂一心。此謂禪成就。入住者彼已得第二禪。離一分五分。成就三種善。十相具足二十二功德相應。天居生遍凈天（Subhakrtsna）。如初禪廣說。天居者無喜樂住。越人住名天居。是故世尊告諸比丘。如是比丘。于郁波羅池花（Utpalaka），分陀利池花（Pundarika），若郁波羅花（Utpala），波頭摩花（Paduma），分陀利花（Pundarika），水生水增長。從水起住水中。從根至首以令水滿其中。如是比丘。此身以無喜樂令滿潤澤。以無喜之樂遍滿身心。於是如郁多羅波頭摩分陀利花從水而起。如是入第三禪。其身當知如藕生水。從根至首一切皆滿。如是入第三禪。其身以無喜之樂。遍滿身心修定果報。如是天居生遍凈天功德。此第三禪亦成三種。謂上中下。於是坐禪人修行下禪。命終生少凈天（Parittasubha）。彼壽命十六劫。修行中禪生無量凈天（Apramanasubha）。彼天壽命三十二劫。修行上禪生遍凈天（Subhakrtsna）。壽命六十四劫。念三禪過。爾時坐禪人。如是已作。第三禪身得自在樂。起第四禪越第三禪。第三禪粗第四禪妙。見第三禪過患。復見第四禪功德。云何三禪過患。謂近喜為怨。正定以樂枝粗。不能堪忍為得神通。第三禪不成勝分。如是見第三禪過患。見第四禪功德。是其對治。彼坐禪人。如是已見第三禪過患。見第四禪功德。唯彼作一切入相作意。令現滅樂

【English Translation】 English version They have been separately accomplished. One dwells in the Third Dhyana (meditative state). The 'third' is named 'third' in dependence on the second. The Third Dhyana is the one of equanimity, mindfulness, right knowledge, joy, and single-mindedness. This is called the accomplishment of dhyana. The one who dwells has already attained the Second Dhyana, having abandoned one part and five parts, accomplishing three kinds of goodness, possessing ten characteristics, and corresponding to twenty-two merits. They are reborn in the heavens, in the Subhakrtsna (Pure Radiance) heavens, as described extensively in the First Dhyana. 'Heavenly dwelling' means dwelling without joy and pleasure. Dwelling beyond humans is called 'heavenly dwelling.' Therefore, the World-Honored One told the monks: 'Just as a monk, regarding Utpalaka (blue lotus) flowers in a pond, Pundarika (white lotus) flowers in a pond, whether Utpala (blue lotus) flowers, Paduma (lotus) flowers, or Pundarika (white lotus) flowers, born of water and growing in water, rising from the water and dwelling in the water, filling themselves with water from root to tip, so too, monks, this body is filled and saturated with joyless pleasure. The body and mind are pervaded with joyless pleasure. Thus, like Utpala, Paduma, and Pundarika flowers rising from the water, so too, entering the Third Dhyana, know that the body is like a lotus born of water, completely filled from root to tip. Thus, entering the Third Dhyana, the body is pervaded with joyless pleasure, the result of cultivating concentration. Thus, the merit of heavenly dwelling leads to rebirth in the Subhakrtsna heavens.' This Third Dhyana is also of three kinds: superior, middling, and inferior. Therefore, a meditating person who cultivates the inferior dhyana, upon death, is reborn in the Parittasubha (Limited Radiance) heavens, where their lifespan is sixteen kalpas. One who cultivates the middling dhyana is reborn in the Apramanasubha (Immeasurable Radiance) heavens, where their lifespan is thirty-two kalpas. One who cultivates the superior dhyana is reborn in the Subhakrtsna (Pure Radiance) heavens, where their lifespan is sixty-four kalpas. Reflecting on the faults of the Third Dhyana, at that time, the meditating person, having thus practiced, obtains the joy of freedom in the body of the Third Dhyana. They arise to the Fourth Dhyana, transcending the Third Dhyana. The Third Dhyana is coarse, the Fourth Dhyana is subtle. They see the faults of the Third Dhyana and also see the merits of the Fourth Dhyana. What are the faults of the Third Dhyana? It is that nearness to joy is like an enemy. Right concentration is coarse with the branch of pleasure, unable to endure in order to attain supernatural powers. The Third Dhyana does not achieve superior distinction. Thus, seeing the faults of the Third Dhyana and seeing the merits of the Fourth Dhyana is its remedy. That meditating person, having thus seen the faults of the Third Dhyana and seen the merits of the Fourth Dhyana, only makes the sign of all-inclusiveness, focusing the mind to manifest and extinguish pleasure.

滅。以由舍心受持如是作意不久。以由舍心得安解四禪枝。彼坐禪人斷樂故。先已斷苦故。以初喜憂盡故。不苦不樂舍念清凈成就住第四禪。是地一切入功德。斷樂者名身樂斷。斷苦者名身苦斷。前喜憂滅者。喜名心樂。憂名心苦。皆盡滅也。問樂苦憂已斷何處滅。答初禪時滅。於此第四禪。佛說苦滅。問何處苦根起無餘時滅。答佛告比丘。初禪成就離欲。是處苦根起無餘時滅。問何故於初禪苦根滅。答以喜滿故身樂。身樂故苦根滅。以斷對治故。是故於初禪苦根滅。于第二禪憂根滅。成斷憂根。如佛所說。何處喜根起無餘時滅。於此比丘覺觀滅故。第三禪正受住。是處憂根起無餘時滅。何故第二禪憂根滅。若有覺觀久隨覺觀。成身懈怠成心懶惰。若心懶惰憂根即起。于第二禪覺觀滅。說憂根滅。于第三禪是處樂滅。如世尊說。何處樂根起無餘時滅。於此比丘厭于喜故。第三禪入正受住。是處樂根已起無餘時滅。問何故於第三禪樂根滅。答喜滅故喜為因樂成滅。是故於第三禪樂根滅。問若苦樂憂於三禪處已滅。何故於此四禪說滅。答三禪是四禪道路。於三禪已滅受。是故於第四禪說滅。複次以不苦不樂受。為現對治。是故說苦樂對治不苦不樂受。複次四禪共對治受收合故。複次舍煩惱現無餘斷。不苦不樂受者。意不攝

【現代漢語翻譯】現代漢語譯本：滅（Nirvana，涅槃）。由於以舍心（equanimity）受持這樣的作意（attention），不久，由於舍心得以安穩地解脫四禪的各個組成部分。這位坐禪的人因為斷除了樂受的緣故，並且先前已經斷除了苦受的緣故，由於最初的喜和憂都已滅盡的緣故，以不苦不樂的舍念清凈成就而安住于第四禪。這是地一切入（earth kasina）的功德。『斷樂者』指的是身樂的斷除，『斷苦者』指的是身苦的斷除。先前的喜和憂的滅除，喜指的是心樂，憂指的是心苦，這些都完全滅盡了。問：樂、苦、憂已經在哪裡斷除了，在哪裡滅盡了？答：在初禪的時候就滅盡了。在這個第四禪中，佛陀說苦已經滅盡。問：苦的根源在哪裡生起，在哪裡完全滅盡？答：佛陀告訴比丘，初禪成就了離欲，這個地方就是苦的根源生起並完全滅盡的地方。問：為什麼在初禪的時候苦的根源會滅盡？答：因為喜悅充滿全身，身體感到快樂，因為身體快樂的緣故，苦的根源就滅盡了。因為斷除了對治的緣故，所以在初禪的時候苦的根源就滅盡了。在第二禪的時候，憂的根源就滅盡了，成就了斷除憂根。正如佛陀所說，喜的根源在哪裡生起，在哪裡完全滅盡？在這個比丘覺（vitakka，尋）和觀（vicara，伺）滅盡的緣故，在第三禪中正確地安住，這個地方就是憂的根源生起並完全滅盡的地方。為什麼在第二禪的時候憂的根源會滅盡？如果持續地隨著覺和觀，就會導致身體懈怠，導致內心懶惰。如果內心懶惰，憂的根源就會生起。在第二禪中，覺和觀滅盡，所以說憂的根源滅盡。在第三禪中，這個地方就是樂滅盡的地方。正如世尊所說，樂的根源在哪裡生起，在哪裡完全滅盡？在這個比丘厭離喜悅的緣故，進入第三禪並正確地安住，這個地方就是樂的根源已經生起並完全滅盡的地方。問：為什麼在第三禪的時候樂的根源會滅盡？答：因為喜滅盡的緣故，喜作為樂的因緣而導致樂滅盡。所以在第三禪的時候樂的根源就滅盡了。問：如果苦、樂、憂在三個禪定之處已經滅盡，為什麼在這個第四禪中還說滅盡？答：三禪是通往四禪的道路。在三禪中已經滅盡了受，所以在第四禪中說滅盡。再者，以不苦不樂的受，作為現在的對治。所以說苦樂的對治就是不苦不樂的受。再者，四禪共同對治受並將其收攝。再者，捨棄煩惱，呈現完全的斷除。不苦不樂的受，意念不攝取。 English version: Cessation (Nirvana). Because of cultivating such attention with equanimity, before long, due to equanimity, one can securely liberate the components of the four Dhyanas (meditative states). This meditator, because of abandoning pleasure, and having already abandoned suffering, and because the initial joy and sorrow have all ceased, dwells in the fourth Dhyana, accomplished with pure equanimity and mindfulness, which is neither suffering nor pleasure. This is the merit of the earth kasina (earth element meditation). 'Abandoning pleasure' refers to the abandonment of bodily pleasure. 'Abandoning suffering' refers to the abandonment of bodily suffering. The previous cessation of joy and sorrow: joy refers to mental pleasure, sorrow refers to mental suffering; all these are completely ceased. Question: Where have pleasure, suffering, and sorrow been abandoned and ceased? Answer: They ceased in the first Dhyana. In this fourth Dhyana, the Buddha said that suffering has ceased. Question: Where does the root of suffering arise, and where does it completely cease? Answer: The Buddha told the monks, the attainment of the first Dhyana is detachment from desire; this is where the root of suffering arises and completely ceases. Question: Why does the root of suffering cease in the first Dhyana? Answer: Because joy fills the body, and the body feels pleasure; because the body feels pleasure, the root of suffering ceases. Because of abandoning the opposite, therefore, the root of suffering ceases in the first Dhyana. In the second Dhyana, the root of sorrow ceases, accomplishing the abandonment of the root of sorrow. As the Buddha said, where does the root of joy arise, and where does it completely cease? Because the monk's vitakka (initial application of thought) and vicara (sustained application of thought) have ceased, dwelling in the third Dhyana with right concentration, this is where the root of sorrow arises and completely ceases. Why does the root of sorrow cease in the second Dhyana? If one continuously follows vitakka and vicara, it leads to bodily laziness and mental sloth. If the mind is slothful, the root of sorrow will arise. In the second Dhyana, vitakka and vicara cease, so it is said that the root of sorrow ceases. In the third Dhyana, this is where pleasure ceases. As the World Honored One said, where does the root of pleasure arise, and where does it completely cease? Because the monk is weary of joy, entering the third Dhyana and dwelling in right concentration, this is where the root of pleasure has arisen and completely ceased. Question: Why does the root of pleasure cease in the third Dhyana? Answer: Because joy ceases, joy as the cause leads to the cessation of pleasure. Therefore, the root of pleasure ceases in the third Dhyana. Question: If suffering, pleasure, and sorrow have ceased in the three Dhyana places, why is cessation still mentioned in this fourth Dhyana? Answer: The three Dhyanas are the path to the four Dhyanas. Suffering has already ceased in the three Dhyanas, so cessation is mentioned in the fourth Dhyana. Furthermore, the feeling of neither suffering nor pleasure is the present antidote. Therefore, it is said that the antidote to suffering and pleasure is the feeling of neither suffering nor pleasure. Furthermore, the four Dhyanas together counteract and gather up the feelings. Furthermore, abandoning afflictions manifests complete cessation. The feeling of neither suffering nor pleasure: the mind does not grasp.

【English Translation】 English version: Cessation (Nirvana). Because of cultivating such attention with equanimity, before long, due to equanimity, one can securely liberate the components of the four Dhyanas (meditative states). This meditator, because of abandoning pleasure, and having already abandoned suffering, and because the initial joy and sorrow have all ceased, dwells in the fourth Dhyana, accomplished with pure equanimity and mindfulness, which is neither suffering nor pleasure. This is the merit of the earth kasina (earth element meditation). 'Abandoning pleasure' refers to the abandonment of bodily pleasure. 'Abandoning suffering' refers to the abandonment of bodily suffering. The previous cessation of joy and sorrow: joy refers to mental pleasure, sorrow refers to mental suffering; all these are completely ceased. Question: Where have pleasure, suffering, and sorrow been abandoned and ceased? Answer: They ceased in the first Dhyana. In this fourth Dhyana, the Buddha said that suffering has ceased. Question: Where does the root of suffering arise, and where does it completely cease? Answer: The Buddha told the monks, the attainment of the first Dhyana is detachment from desire; this is where the root of suffering arises and completely ceases. Question: Why does the root of suffering cease in the first Dhyana? Answer: Because joy fills the body, and the body feels pleasure; because the body feels pleasure, the root of suffering ceases. Because of abandoning the opposite, therefore, the root of suffering ceases in the first Dhyana. In the second Dhyana, the root of sorrow ceases, accomplishing the abandonment of the root of sorrow. As the Buddha said, where does the root of joy arise, and where does it completely cease? Because the monk's vitakka (initial application of thought) and vicara (sustained application of thought) have ceased, dwelling in the third Dhyana with right concentration, this is where the root of sorrow arises and completely ceases. Why does the root of sorrow cease in the second Dhyana? If one continuously follows vitakka and vicara, it leads to bodily laziness and mental sloth. If the mind is slothful, the root of sorrow will arise. In the second Dhyana, vitakka and vicara cease, so it is said that the root of sorrow ceases. In the third Dhyana, this is where pleasure ceases. As the World Honored One said, where does the root of pleasure arise, and where does it completely cease? Because the monk is weary of joy, entering the third Dhyana and dwelling in right concentration, this is where the root of pleasure has arisen and completely ceased. Question: Why does the root of pleasure cease in the third Dhyana? Answer: Because joy ceases, joy as the cause leads to the cessation of pleasure. Therefore, the root of pleasure ceases in the third Dhyana. Question: If suffering, pleasure, and sorrow have ceased in the three Dhyana places, why is cessation still mentioned in this fourth Dhyana? Answer: The three Dhyanas are the path to the four Dhyanas. Suffering has already ceased in the three Dhyanas, so cessation is mentioned in the fourth Dhyana. Furthermore, the feeling of neither suffering nor pleasure is the present antidote. Therefore, it is said that the antidote to suffering and pleasure is the feeling of neither suffering nor pleasure. Furthermore, the four Dhyanas together counteract and gather up the feelings. Furthermore, abandoning afflictions manifests complete cessation. The feeling of neither suffering nor pleasure: the mind does not grasp.

受心不棄捨。此謂不苦不樂受。不苦不樂受者。何相何味何起何處。中間為相。住中為味。除是起喜滅是處。云何舍念清凈者。是謂中性為舍。此謂為舍。念者謂念隨念正念。此謂爲念。以舍爲念成分明清白。此謂舍念清凈。問何故此念以舍分明清白。答此舍離一切煩惱故。受相似相應故。成不動無經營。以此無經營與舍相應故。此念至無動成無經營。是故此念已舍成分明清白。四者依彼三禪。此第四成就。入定者此謂四禪舍念一心。此謂禪成就。入住者。成得彼第四禪。離一分三分。成就三種善。十相具足二十二功德相應。報居天上生果實天。功德如初廣說。天居者舍樂住出於人住。此謂天居。是故世尊告諸比丘。有人坐以白疊覆身。從頭至足。一切身份無處不著。如以白疊無不覆處。如是比丘以清白心。令滿一切身份。以清白心無所不著。譬如有人白疊自覆。是坐禪人亦復如是。離一切上煩惱。在第四禪可知。如以白疊覆身。從頭至足不寒不熱時節調和身心清凈。如是入第四禪不苦不樂。是為舍樂。令滿於身修定果報。如是天居生果實天功德。修第四禪命終凡夫。生果實天。若心厭患生無想天。壽命五十劫。若沙門或生果實天。或生五凈居處。如是果實功德。問何故於三禪處下中上。說果地勝不說第四禪。答依三

【現代漢語翻譯】現代漢語譯本感受不被捨棄。這被稱為不苦不樂受。什麼是不苦不樂受呢？它的相是什麼？它的味是什麼？它從何而起？它位於何處？以中間狀態為相，安住于中為味，去除喜悅是它的起始，滅除喜悅是它的處所。什麼是舍念清凈呢？所謂中性就是舍，這就是舍。念，指的是憶念、隨念、正念，這就是念。以舍作爲念的成分，分明清白，這就是舍念清凈。問：為什麼這個念以舍而分明清白呢？答：因為這個舍遠離一切煩惱，與相似的感受相應，成就了不動搖、無經營的狀態。因為這種無經營與舍相應，所以這個念達到不動搖，成就無經營。因此，這個念因舍而成分明清白。第四禪是依靠前三個禪定而成就的。入定，指的是四禪的舍念一心，這就是禪的成就。入住，指的是成就並獲得第四禪。遠離一分和三分，成就三種善，十種相具足，與二十二種功德相應，果報是居住在天上，生於果實天。功德如前文所廣說。天居，指的是捨棄快樂而安住，超脫於人間的安住，這就是天居。所以，世尊告訴諸比丘：有人坐著，用白疊布覆蓋全身，從頭到腳，身體的每個部分沒有不被覆蓋到的地方，就像用白疊布完全覆蓋一樣。同樣的，比丘用清白的心，使之充滿全身的每個部分，用清白的心無所不著。譬如有人用白疊布覆蓋自己，坐禪的人也是這樣，遠離一切上層的煩惱，在第四禪中是可以理解的。就像用白疊布覆蓋身體，從頭到腳不感到寒冷也不感到炎熱，時節調和，身心清凈。這樣進入第四禪，不苦不樂，這就是舍樂，使之充滿全身，修定所獲得的果報。像這樣天居，生於果實天，獲得功德。修習第四禪命終的凡夫，會生於果實天。如果心生厭患，會生於無想天，壽命有五十劫。如果是沙門，或者生於果實天，或者生於五凈居天。這就是果實的功德。問：為什麼在三禪之處說下、中、上三種果地殊勝，而不說第四禪呢？答：因為依靠三禪。

【English Translation】 English version 'Suffering' of the mind is not abandoned. This is called neither-suffering-nor-pleasure feeling. What is neither-suffering-nor-pleasure feeling? What is its characteristic, its taste, its arising, its location? The middle state is its characteristic, abiding in the middle is its taste, removing joy is its arising, extinguishing joy is its location. What is purity of mindfulness through equanimity? So-called neutrality is equanimity, this is equanimity. Mindfulness refers to recollection, subsequent mindfulness, right mindfulness, this is mindfulness. With equanimity as the component of mindfulness, distinct and pure, this is purity of mindfulness through equanimity. Question: Why is this mindfulness distinct and pure through equanimity? Answer: Because this equanimity is far from all afflictions, corresponding to similar feelings, achieving a state of non-movement and non-operation. Because this non-operation corresponds to equanimity, this mindfulness reaches non-movement and achieves non-operation. Therefore, this mindfulness is distinct and pure in its components through equanimity. The fourth Dhyana (meditative state) is achieved by relying on the previous three Dhyanas. Entering Samadhi (concentration), refers to the equanimity and one-pointedness of mind in the fourth Dhyana, this is the achievement of Dhyana. Abiding in it, refers to achieving and obtaining the fourth Dhyana. Being apart from one part and three parts, achieving three kinds of goodness, possessing ten characteristics, corresponding to twenty-two kinds of merits, the karmic reward is residing in the heavens, being born in the Fruitful Heavens (a realm in Buddhist cosmology). The merits are as broadly described in the previous text. Heavenly abode, refers to abandoning pleasure and abiding, transcending the abode of humans, this is the heavenly abode. Therefore, the World Honored One told the Bhikkhus (monks): If someone sits and covers their body with white cotton cloth, from head to toe, every part of the body is covered without exception, just like being completely covered with white cotton cloth. Similarly, a Bhikkhu uses a pure and clear mind to fill every part of the body, with a pure and clear mind without attachment. Just as someone covers themselves with white cotton cloth, so too is the person who meditates, being far from all higher afflictions, which can be understood in the fourth Dhyana. Just like covering the body with white cotton cloth, from head to toe, not feeling cold nor feeling hot, the seasons are harmonious, the body and mind are pure. Entering the fourth Dhyana in this way, neither suffering nor pleasure, this is equanimity and joy, filling the entire body, the karmic reward obtained from cultivating Samadhi. Like this heavenly abode, being born in the Fruitful Heavens, obtaining merits. An ordinary person who cultivates the fourth Dhyana and dies will be born in the Fruitful Heavens. If the mind becomes weary and disgusted, they will be born in the Non-Thinking Heavens (a realm in Buddhist cosmology), with a lifespan of fifty kalpas (an immense period of time). If it is a Shramana (ascetic), they will either be born in the Fruitful Heavens or in the Five Pure Abodes (a realm in Buddhist cosmology). This is the merit of the Fruitful Heavens. Question: Why are the lower, middle, and upper levels of the Fruitful Heavens described as superior in the three Dhyanas, but not the fourth Dhyana? Answer: Because relying on the three Dhyanas.

禪所得有粗有妙。是故以勝枝說果地勝。此第四禪已到妙枝彼岸。從此更無妙枝。是故於此無勝果地念四禪過。爾時坐禪人。于第四禪已得自在樂。游虛空定越於色界。復更思惟。色定粗虛空定細。彼坐禪人見色過患。復見虛空定功德。云何色過患。如取器仗相打鬥諍。兩舌妄語截手腳等。種種諸事。眼痛疾患寒熱飢渴諸苦。是謂色慾過患。云何第四禪過患。此近喜成怨依於色事。是名為粗。於是著樂不成勝分。依虛空寂寂解脫。於此定成粗。於色見第四禪過患。見虛空定功德。是其對治。彼坐禪人如是已見於色。及見第四禪過患。已見虛空定功德。念入第四禪明無邊虛空定。從此定起除地一切入相。修虛空定地相成失。于虛空所作事無邊作意。若如此現作意不久地相成失。從地相心起成越于虛空。以虛空入相自在心得安。彼坐禪人已起。一切色相有對想滅。于種種想不作意故。正受入住無邊空處。一切者。說于無餘起。色相者。云何色相。入色界定想智正智。此謂色相。越者。從此起有對想滅者。云何是有對想。色想聲想香想味想觸想。此謂有對想。滅者。彼種種想盡不作意者。云何種種想。不入定人。或意界和合。或意識界和合想智正智。此謂種種想。此種種想不作意。此謂種種想不作意。問何故止說越想。不說

【現代漢語翻譯】現代漢語譯本禪的境界有粗糙和精妙之分。因此，用殊勝的枝幹來比喻果地的殊勝。這第四禪已經到達精妙枝幹的彼岸，從此再沒有更精妙的枝幹了。所以，在這裡（指第四禪）不再思念勝果地，而是思量第四禪的過失。這時，坐禪的人在第四禪中已經獲得自在的快樂，在虛空中游走，超越了（此處原文缺失，指代某種境界或狀態）。又進一步思惟，色界定是粗糙的，虛空定是精細的。這位坐禪的人看到了色界的過患，也看到了虛空定的功德。什麼是色界的過患呢？就像拿起器械互相打鬥爭吵，互相用惡語中傷，甚至砍斷手腳等等，各種各樣的事情。還有眼睛疼痛、疾病、寒冷、炎熱、飢餓、乾渴等各種痛苦。這就是所謂的（此處原文缺失，指代某種境界或狀態）的過患。什麼是第四禪的過患呢？這種接近喜悅的狀態容易產生怨恨，依賴於色界的事物，這被稱為粗糙。於是執著于快樂，不能成就殊勝的境界。依靠虛空的寂靜才能解脫。在這種定中也會產生粗糙。在色界中看到第四禪的過患，看到虛空定的功德，這就是對治的方法。這位坐禪的人像這樣已經看到了色界的過患，以及第四禪的過患，也看到了虛空定的功德，於是思念進入第四禪，觀想無邊虛空定。從這個定中起來，去除地一切入相（Kasina，地遍），修習虛空定，地相就會消失。對於虛空所作的事情，要無邊地作意。如果像這樣持續作意，不久地相就會消失。從地相的心生起，就能超越虛空。以虛空入相（Akasa-anantya-ayatana，空無邊處定）的自在，內心才能安定。這位坐禪的人已經生起，一切色相和有對想都滅盡了。因為對種種想不作意，所以能夠正確地進入和安住于無邊空處。『一切』，是指完全沒有剩餘地生起。『色相』，指的是什麼色相呢？進入**（此處原文缺失，指代某種境界或狀態）定，以及相應的想智和正智，這就是色相。『超越』，是指從這裡生起。『有對想滅』，指的是什麼是有對想呢？色想、聲想、香想、味想、觸想，這就是有對想。『滅』，是指這些種種想都滅盡了。『不作意』，指的是什麼是不作意呢？不入定的人，或者意界和合，或者意識界和合的想智和正智，這就是種種想。對這些種種想不作意，就是所謂對種種想不作意。問：為什麼只說超越想，而不說……

【English Translation】 English version The attainment of Dhyana (Jhana, meditation) has both coarse and subtle aspects. Therefore, the superior branch is used to describe the superiority of the fruit realm. This fourth Dhyana has reached the shore of the subtle branch, and there are no more subtle branches beyond this. Therefore, at this point (referring to the fourth Dhyana), one no longer contemplates the superior fruit realm, but instead contemplates the faults of the fourth Dhyana. At this time, the meditator, having already attained the joy of freedom in the fourth Dhyana, wanders in the empty space, transcending (missing in the original text, referring to a certain state or realm). Furthermore, he contemplates that the form realm Dhyana is coarse, while the space realm Dhyana is subtle. This meditator sees the faults of the form realm and also sees the merits of the space realm Dhyana. What are the faults of the form realm? It is like taking up weapons and fighting, arguing, using harsh words to slander each other, even cutting off hands and feet, and so on, all kinds of things. There are also various sufferings such as eye pain, diseases, cold, heat, hunger, and thirst. This is what is called the faults of (missing in the original text, referring to a certain state or realm). What are the faults of the fourth Dhyana? This state of near-joy easily generates resentment, relying on the things of the form realm, which is called coarse. Therefore, being attached to pleasure, one cannot achieve a superior state. Only by relying on the tranquility of emptiness can one be liberated. Coarseness can also arise in this Dhyana. Seeing the faults of the fourth Dhyana in the form realm, and seeing the merits of the space realm Dhyana, this is the method of counteracting them. This meditator, having already seen the faults of the form realm and the faults of the fourth Dhyana, and also having seen the merits of the space realm Dhyana, then contemplates entering the fourth Dhyana, visualizing the boundless space realm Dhyana (Akasa-anantya-ayatana). Arising from this Dhyana, he removes the Kasina (earth totality) sign, and by practicing the space realm Dhyana, the earth sign will disappear. For the things done in space, one should attend to them boundlessly. If one continues to attend in this way, the earth sign will soon disappear. Arising from the mind of the earth sign, one can transcend space. With the freedom of the space realm Dhyana, the mind can be at peace. This meditator has already arisen, and all form signs and opposing thoughts have ceased. Because he does not attend to various thoughts, he can correctly enter and abide in the boundless space. 'All' refers to arising without any remainder. 'Form signs' refers to what form signs? Entering the **(missing in the original text, referring to a certain state or realm) Dhyana, as well as the corresponding thought-wisdom and right-wisdom, these are form signs. 'Transcending' refers to arising from here. 'Opposing thoughts cease' refers to what are opposing thoughts? Form thought, sound thought, smell thought, taste thought, touch thought, these are opposing thoughts. 'Cease' refers to all these various thoughts ceasing. 'Not attending' refers to what is not attending? For those who do not enter Dhyana, either the mind element combines, or the consciousness element combines with thought-wisdom and right-wisdom, these are various thoughts. Not attending to these various thoughts is what is called not attending to various thoughts. Question: Why only speak of transcending thought, and not speak of...'

受行識。答若越于想。彼一切皆亦成越。何以故。若不離想心不得越。複次世尊欲說越色事。說越色想。一切定事皆由想故。問若不爾。入色定有對想種種想非為無也。答有人入色界定。有對想有種種想。以斷故。問何故於彼不修道。答為厭於色。是故於彼不滅于彼不盡故。入初禪聲是其刺如是。佛所說於此為厭色以修行道。是故於此成斷。於此斷故。無色定不動行想。寂寂解脫想。如迦蘭郁頭藍弗入無想定。五百車從前去來不見不聞。是故說于處滅。於是起一切色想。說斷色界法有對想。滅種種想。不作意者。說斷欲界法。複次越一切色想者。說得無色界。有對想滅者。說斷彼定外亂。為顯現無動種種想。不作意者說斷定內亂。說顯現寂寂解脫相。問無邊虛空者云何為空。答是空入空界空穴。不為四大所觸。此謂為空。于空正安心令滿無邊。此謂無邊。無邊空者。是無邊空入。入虛空處心心數法。此謂虛空入。虛空入者何義。是虛空無邊性。是無邊性空處。此說虛空義。如住天處名天處。彼虛空處定。此謂虛空處入。正住者得虛空處定。越色事三分。成就三種善。十相具足二十二功德相應。寂寂居住修定果報。此功德生虛空處。如初廣說。功德生虛空者。已修虛空處。命終生虛空天。壽命二千劫。

念虛空定

【現代漢語翻譯】現代漢語譯本：受、行、識。（問：）如果超越了想，那麼所有這些也都成了超越嗎？（答：）為什麼呢？如果不離想，心就不能超越。再者，世尊想要說的是超越色（Rupa，物質、形態）的事，說的是超越色想（Rupa-sanna，對物質形態的感知）。一切禪定之事都由想而生。（問：）如果不是這樣，入色界定（Rupa-dhyana，色界禪定）時，有對想（patigha-sanna，有障礙的感知）、種種想（nanatta-sanna，各種各樣的感知）難道不是仍然存在嗎？（答：）有人入定，有對想和種種想仍然存在，但（這些想）已經被斷除了。（問：）為什麼在那種情況下不修道呢？（答：）爲了厭離色，所以在那時沒有滅盡，沒有完全斷絕。例如，入初禪（Pathama jhana，第一禪）時，聲音就像是刺一樣。佛所說的是，爲了厭離色而修行道，因此在這裡成就斷除。因為在這裡斷除，所以無色定（Arupa-dhyana，無色界禪定）中沒有動搖的行想（sankhara-sanna，行蘊的感知），只有寂靜解脫的想。就像迦蘭（Kalama，人名）和郁頭藍弗（Uddaka Ramaputta，人名）進入無想定（Asanna-samapatti，無想禪定）時，五百輛車從他們面前經過，他們都看不見也聽不見。因此說在（無想）處滅盡。於是生起一切色想，說斷除有對想的法，滅除種種想，不作意（amanasikara，不加以注意）。說的是斷除欲界（Kama-dhatu，欲界）的法。再者，『超越一切色想』，說的是獲得無色界（Arupa-dhatu，無色界）。『有對想滅』，說的是斷除彼定外的散亂。爲了顯現無動搖的種種想，『不作意』，說的是斷除定內的散亂。說的是顯現寂靜解脫之相。（問：）『無邊虛空』，怎樣才算是空呢？（答：）是空入空界（Akasa-dhatu，空界）、空穴，不為四大（catu-dhatu，地、水、火、風四大元素）所觸。這叫做空。于空正念安心，令其充滿無邊，這叫做無邊。『無邊空』，是無邊空入。入虛空處（Akasanancayatana，空無邊處）的心和心所法（citta-cetasika dhamma，心理活動和心理因素）。這叫做虛空入。『虛空入』是什麼意思？是虛空的無邊性。這無邊性就是空處。這是說虛空的意義。就像住在天處（Deva-loka，天界）就名為天處。彼虛空處定，這叫做虛空處入。正住者獲得虛空處定。超越色事的三分，成就三種善，十相具足，與二十二種功德相應，寂靜居住，修定果報。此功德生虛空處。如最初廣說，功德生虛空者，已經修習虛空處，命終後生于虛空天（Akasa-deva，空無邊處天），壽命二萬劫。

念虛空定

【English Translation】 English version: Feeling, volition, and consciousness. (Question:) If one transcends perception, do all these also become transcended? (Answer:) Why? If one does not depart from perception, the mind cannot transcend. Furthermore, the World-Honored One wanted to speak of transcending matters of form (Rupa, matter, form), speaking of transcending perceptions of form (Rupa-sanna, perception of material form). All matters of concentration arise from perception. (Question:) If that is not the case, when entering the Form Realm Dhyana (Rupa-dhyana, Form Realm meditation), are perceptions of resistance (patigha-sanna, perceptions of opposition) and diverse perceptions (nanatta-sanna, diverse perceptions) not still present? (Answer:) Some people enter concentration, and perceptions of resistance and diverse perceptions are still present, but (these perceptions) have been cut off. (Question:) Why is the path not cultivated in that situation? (Answer:) In order to be weary of form, therefore at that time there is no complete destruction, no complete cessation. For example, when entering the First Dhyana (Pathama jhana, First Jhana), sound is like a thorn. What the Buddha said is that in order to be weary of form, one cultivates the path, therefore here the cutting off is accomplished. Because of cutting off here, in the Formless Realm Dhyana (Arupa-dhyana, Formless Realm meditation) there are no fluctuating perceptions of formations (sankhara-sanna, perception of formations), only the perception of tranquil liberation. Just as when Kalama (Kalama, a person's name) and Uddaka Ramaputta (Uddaka Ramaputta, a person's name) entered the Non-Perception Concentration (Asanna-samapatti, Meditation of Non-Perception), five hundred carts passed before them, and they neither saw nor heard them. Therefore it is said that (in Non-Perception) the place is extinguished. Then all perceptions of form arise, and it is said to cut off the dharma of perceptions of resistance, to extinguish diverse perceptions, and to not pay attention (amanasikara, non-attention). It is said to cut off the dharma of the Desire Realm (Kama-dhatu, Desire Realm). Furthermore, 'transcending all perceptions of form' refers to attaining the Formless Realm (Arupa-dhatu, Formless Realm). 'The extinction of perceptions of resistance' refers to cutting off external distractions from that concentration. In order to manifest unwavering diverse perceptions, 'not paying attention' refers to cutting off internal distractions within the concentration. It is said to manifest the aspect of tranquil liberation. (Question:) 'Boundless space', how is it considered empty? (Answer:) It is empty entering the Space Element (Akasa-dhatu, Space Element), an empty cavity, not touched by the Four Great Elements (catu-dhatu, the four great elements of earth, water, fire, and wind). This is called empty. With right mindfulness and peace of mind in emptiness, causing it to be filled without limit, this is called boundless. 'Boundless space' is entering boundless space. Entering the mind and mental factors (citta-cetasika dhamma, mental activities and mental factors) of the Sphere of Infinite Space (Akasanancayatana, Sphere of Infinite Space). This is called entering space. What is the meaning of 'entering space'? It is the boundlessness of space. This boundlessness is the space element. This is speaking of the meaning of space. Just as dwelling in the Heaven Realm (Deva-loka, Heaven Realm) is called the Heaven Realm. That concentration of the Sphere of Infinite Space, this is called entering the Sphere of Infinite Space. One who dwells rightly attains the concentration of the Sphere of Infinite Space. Transcending three parts of matters of form, accomplishing three kinds of goodness, possessing ten characteristics, corresponding to twenty-two kinds of merits, dwelling tranquilly, the fruit of cultivating concentration. This merit is born in the Sphere of Infinite Space. As initially explained extensively, one whose merit is born in the Sphere of Infinite Space, having already cultivated the Sphere of Infinite Space, after death is born in the Heaven of Infinite Space (Akasa-deva, Heaven of Infinite Space), with a lifespan of twenty thousand kalpas.

Mindfulness of the Space Concentration

過。爾時彼坐禪人。于虛空處已得自在樂。起識一切入定。越虛空一切入。思惟虛空定粗。見識處細。復見虛空過患。復見識處功德。云何虛空過患。此定近色為怨。于虛空定是事成粗。與有對想種種想不相遠離。成彼念著不得勝分。如是見虛空過患。是識一切入功德。是其對治。明無邊識定治彼坐禪人已見如是虛空過患。已見識處功德。安詳念入安祥念起。修虛空識令滿作意。令識無邊。由識處想心受持。如是現作意。不久從虛空處想。心起越于識處。由識處想而心得安。彼坐禪人起一切虛空故。思惟無邊識。成就入正受。於一切識處住。一切者。說于無餘。越虛空處者。越虛空處。越者謂正度。是謂越一切虛空處。無邊識者。唯彼虛空以識作意令滿無邊。是謂無邊識處。問色非色法。云何執為無邊。答唯無色法故成無邊。何以故。非色之法無有邊際。不可得故。複次虛空無邊故說無邊。無邊者。作無邊意故成無邊。是故不妨識。入處者是入識處。心心數法。此謂識處。識處者何義。是識無邊。此謂識無邊。識處者。如天住處名天處。此識已受持定。此謂識處定。入正受處者。得彼于識處定者越虛空事。三分成就。以三種善十相具足。二十二功德相應。住于寂寂修定果報。是功德生識處。如初廣說。生識入功德者。

{ "translations": [ "現代漢語譯本：\n\n過去。那時，那位坐禪的人，在虛空之處已經獲得了自在的快樂，生起識一切入定，超越虛空一切入。他思惟虛空定是粗糙的，看到識處是精細的。又看到虛空的過患，又看到識處的功德。什麼是虛空的過患呢？此定接近色界，是色界的怨敵。對於虛空定來說，這件事顯得粗糙，與有對想、種種想不能遠離，形成對它們的執著，不能獲得殊勝的利益。像這樣看到虛空的過患，而識一切入的功德，就是對治這些過患的方法。明白無邊識定能夠對治這些。那位坐禪的人已經看到了虛空的過患，已經看到了識處的功德，安詳地憶念進入，安詳地憶念出來，修習虛空識，使它充滿作意，使識變得無邊。由於識處的想法，內心接受並保持。像這樣現在就作意，不久之後，從虛空處的想法中，內心生起，超越了識處，由於識處的想法，內心得到了安寧。那位坐禪的人因為捨棄了一切虛空，所以思惟無邊識，成就了進入正受，安住在一切識處。一切，指的是沒有剩餘。超越虛空處，指的是超越虛空處。超越，指的是真正地度過。這就是所謂的超越一切虛空處。無邊識，只是因為他以識來作意，使它充滿無邊。這就是所謂的無邊識處。問：色法和非色法，怎麼能執著為無邊呢？答：因為只是無色法，所以才能成為無邊。為什麼呢？因為非色之法沒有邊際，不可得到。再次，因為虛空無邊，所以說無邊。無邊，是因為作無邊的意念，所以才成為無邊。因此不妨礙識。入處，就是進入識處。心和心所法，這就是識處。識處是什麼意思呢？是識無邊。這就是所謂的識無邊。識處，就像天人居住的地方叫做天處一樣。這個識已經接受並保持了禪定，這就是所謂的識處定。進入正受處，指的是獲得了識處定的人，超越了虛空的事情，三分成就，以三種善和十種相具足，與二十二種功德相應，安住在寂靜中修習禪定的果報。這種功德產生於識處，就像最初廣泛地講述的那樣。產生識入功德的人，", "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," ], "english_translations": [ "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts, forming attachment to them and not attaining superior benefits. Seeing the faults of emptiness in this way, the merit of the 'consciousness-all-embracing' is the remedy for these faults. Understanding that the 'boundless consciousness' concentration can cure these. That meditating person, having seen the faults of emptiness and the merits of the sphere of consciousness, mindfully entered and mindfully arose, cultivating the emptiness-consciousness, making it full of intention, making the consciousness boundless. Due to the thought of the sphere of consciousness, the mind accepts and maintains it. Intending in this way now, before long, from the thought of the realm of emptiness, the mind arises, transcending the sphere of consciousness, and due to the thought of the sphere of consciousness, the mind attains peace. That meditating person, because he abandoned all emptiness, contemplates boundless consciousness, accomplishing entry into right concentration, abiding in all spheres of consciousness. 'All' refers to without remainder. 'Transcending the sphere of emptiness' refers to transcending the sphere of emptiness. 'Transcending' refers to truly crossing over. This is what is called transcending all spheres of emptiness. 'Boundless consciousness' is only because he intends with consciousness, making it full and boundless. This is what is called the sphere of boundless consciousness. Question: How can form and non-form dharmas be clung to as boundless? Answer: Because it is only non-form dharma, it can become boundless. Why? Because non-form dharmas have no boundaries and cannot be obtained. Furthermore, because emptiness is boundless, it is said to be boundless. 'Boundless' is because of making the intention of boundlessness, so it becomes boundless. Therefore, it does not hinder consciousness. 'Entering place' is entering the sphere of consciousness. Mind and mental factors, this is the sphere of consciousness. What is the meaning of the sphere of consciousness? It is that consciousness is boundless. This is what is called boundless consciousness. The sphere of consciousness is like the place where gods reside is called the place of gods. This consciousness has already accepted and maintained concentration, this is what is called the sphere of consciousness concentration. 'Entering the place of right concentration' refers to the person who has attained the sphere of consciousness concentration, transcending the affairs of emptiness, accomplishing in three parts, being complete with three kinds of goodness and ten aspects, corresponding with twenty-two kinds of merits, abiding in stillness, cultivating the karmic reward of concentration. This merit arises from the sphere of consciousness, just like it was extensively explained at the beginning. The person who generates the merit of entering consciousness," "English version:\n\nIn the past. At that time, that meditating person, having already attained the joy of freedom in the realm of emptiness, arose with the 'consciousness-all-embracing' concentration, transcending the 'all-embracing emptiness'. He contemplated that the 'emptiness' concentration was coarse, and saw that the 'sphere of consciousness' was subtle. He also saw the faults of emptiness and the merits of the sphere of consciousness. What are the faults of emptiness? This concentration is close to the realm of form and is an enemy to it. For the 'emptiness' concentration, this matter appears coarse, not being far removed from thoughts of resistance and various other thoughts

修行識處入。命終生識處天。壽命四千劫(識入已竟)。

念無邊識定過。患爾時坐禪人已得識處。自在欲起無所有處定越于識處。復更思惟。識處定粗。無所有處定細。復見識處過患。復見無所有處定功德。云何識處過患。此定近虛空為怨。識事為粗。以思惟無邊想成彼念著。不得勝分。無所有處功德。是其對治。彼坐禪人如是已見識處過患。復見無所有處功德。從識處定安詳而起。彼識不復修行。不復分別。成失彼識。已見無所有處相自在。心願受持如是現作意。不久從識處想起。以由無所有處想。其心得安。彼明無邊識定。坐禪人越一切識處。見無所有入正受處住。一切者說于無餘。越識處者。成越此識超入正度。此謂越一切識處。無所有者。不復修行。不復分別成失彼識但見無所有。此謂無所有處。入無所有處定。心心數法。此謂無所有處。無所有處者何義。是識無性是無所有。無所有處者。說受持言無所有受持正定。此謂無所有處定。入正受住者。成得無所有定。越識事三分。成就三種善。十相具足。二十二功德相。應住于寂寂修定果報。是功德生無所有處。如初廣說。生無所有功德者。修行無所有處定。命終生無所有天。壽命六千劫(無所有定竟)。

念無所有處過患。爾時坐禪人。于無所

【現代漢語翻譯】現代漢語譯本：修行識處入（Vijnanadhatu，識界）。命終生識處天（Vijnanadhatu Deva，識界天）。壽命四千劫（Kalpa，梵文音譯，佛教時間單位）（識入已竟）。

念無邊識定過。患爾時坐禪人已得識處。自在欲起無所有處定（Akincanyayatana，無所有處），越于識處。復更思惟。識處定粗。無所有處定細。復見識處過患。復見無所有處定功德。云何識處過患？此定近虛空為怨。識事為粗。以思惟無邊想成彼念著。不得勝分。無所有處功德。是其對治。彼坐禪人如是已見識處過患。復見無所有處功德。從識處定安詳而起。彼識不復修行。不復分別。成失彼識。已見無所有處相自在。心願受持如是現作意。不久從識處想起。以由無所有處想。其心得安。彼明無邊識定。坐禪人越一切識處。見無所有入正受處住。一切者說于無餘。越識處者。成越此識超入正度。此謂越一切識處。無所有者。不復修行。不復分別成失彼識但見無所有。此謂無所有處。入無所有處定。心心數法。此謂無所有處。無所有處者何義？是識無性是無所有。無所有處者。說受持言無所有受持正定。此謂無所有處定。入正受住者。成得無所有定。越識事三分。成就三種善。十相具足。二十二功德相。應住于寂寂修定果報。是功德生無所有處。如初廣說。生無所有功德者。修行無所有處定。命終生無所有天。壽命六千劫（無所有定竟）。

念無所有處過患。爾時坐禪人。于無所

【English Translation】 English version: Cultivating the realm of consciousness (Vijnanadhatu). Upon death, one is reborn in the heaven of the realm of consciousness (Vijnanadhatu Deva). The lifespan is four thousand kalpas (an aeon in Buddhist cosmology) (The entry into the realm of consciousness is complete).

Contemplating the faults of the boundless realm of consciousness, the meditating person, having already attained the realm of consciousness and being free to arise in the realm of nothingness (Akincanyayatana), transcends the realm of consciousness. Further contemplating, the realm of consciousness is coarse, while the realm of nothingness is subtle. They see the faults of the realm of consciousness and the merits of the realm of nothingness. What are the faults of the realm of consciousness? This realm is close to emptiness, which is its enemy. The matter of consciousness is coarse. By contemplating boundless thoughts, one becomes attached to them and cannot attain superior qualities. The merits of the realm of nothingness are its remedy. The meditating person, having seen the faults of the realm of consciousness and the merits of the realm of nothingness, arises peacefully from the realm of consciousness. They no longer cultivate or discriminate that consciousness, thus losing it. Having seen the characteristics of the realm of nothingness and being free, they aspire to uphold it, thus focusing their mind. Soon, they arise from the realm of consciousness, and through the thought of the realm of nothingness, their mind finds peace. They understand the boundless realm of consciousness. The meditating person transcends all realms of consciousness, sees nothingness, and dwells in the state of right concentration. 'All' means without remainder. 'Transcending the realm of consciousness' means truly transcending this consciousness and entering the right path. This is called transcending all realms of consciousness. 'Nothingness' means no longer cultivating or discriminating, thus losing that consciousness and only seeing nothingness. This is called the realm of nothingness. Entering the concentration of the realm of nothingness involves mental states and mental functions. This is called the realm of nothingness. What is the meaning of the realm of nothingness? It is that consciousness is without nature, it is nothingness. The realm of nothingness means upholding the words of nothingness and upholding right concentration. This is called the concentration of the realm of nothingness. Entering and dwelling in right concentration means attaining the concentration of nothingness. Transcending three parts of the matter of consciousness, one achieves three kinds of goodness, possesses ten complete characteristics, and twenty-two meritorious qualities. One should dwell in the silent reward of cultivating concentration. These merits are born in the realm of nothingness, as explained earlier. The merits of being born in the realm of nothingness are that by cultivating the concentration of the realm of nothingness, upon death, one is born in the heaven of nothingness. The lifespan is six thousand kalpas (The concentration of nothingness is complete).

Contemplating the faults of the realm of nothingness, the meditating person, in the state of nothin

有處已得自在。欲起非想非非想處定越無所有處。復更思惟無所有處粗。見非想非非想處細。復見無所有處過患。復見非想非非想處定功德。云何無所有定過患。此定近識為怨。與分明想共故成粗。成彼念著不得勝上。如是見無所有處過患。復見非想非非想入功德。是其對治。複次見此想是患是癰是刺。無想是政是寂寂是妙。所謂非想非非想。彼坐禪人如是已見。念入無所有處安詳而起。彼無所有處寂寂作意修行余定。如是現作意。不久從無所有處想心起。由非非想處想而心得安。彼明非非想定。坐禪人越一切無所有處故。成就入住非非相處。一切者說于無餘。越無所有處者。成越無所有處超入正度。此謂越一切無所有處。非非想者。彼無所有處。寂寂作意修行余定。此謂非非想處非非想處者。入非非想處心心數法。是謂非非想處。非非想處者何義。滅分明想故。成於無想細想有餘故。成非想非非想是其處。是謂非非想。入正住者。成得非非想處定。越無所有處三分。成就三種善。十想具足。二十二功德相應。住于寂寂明修定果報。以是功德生非非想天。如初廣說。是功德生非非想天者。修行非非想處定。命終生非非想天。壽命八萬四千劫。問何故說非非想處。何故不說為識處。答離無邊執故。起想細故。不成識處。

【現代漢語翻譯】現代漢語譯本有些修行者已經獲得了某種程度的自在，想要從非想非非想處定（既非有想也非無想的禪定境界）超越到無所有處定（一無所有的禪定境界）。他們會再次思維，認為無所有處定是粗糙的，而看到非想非非想處定是精細的。他們又看到無所有處定的過患，同時看到非想非非想處定的功德。那麼，無所有定（一無所有的禪定境界）的過患是什麼呢？這種禪定以接近於『識』（意識）為怨敵，因為它與分明的『想』（念頭）共存，因此顯得粗糙。執著于這種『想』，就無法獲得更殊勝的境界。這就是看到無所有處定的過患。同時，他們也看到進入非想非非想處定的功德，因為後者是對治前者的良藥。進一步說，他們看到這種『想』是禍患、是毒瘡、是芒刺，而『無想』才是正道、才是寂靜、才是美妙的境界，這裡所說的『無想』就是指非想非非想處定。那些坐禪的人，像這樣觀察之後，就會以正念從無所有處定中安詳地起身。他們對無所有處定保持寂靜，並用心修行其他的禪定。像這樣專注于修行，不久之後，他們的心就會從無所有處定的『想』中解脫出來，因為非想非非想處定的『想』而感到安寧。他們明白非想非非想處定的道理。這些坐禪的人超越了一切的無所有處定，因此成就了進入和安住于非想非非想處定。『一切』的意思是指『沒有剩餘』。『超越無所有處』的意思是說，成就了超越無所有處，並且超脫進入了正確的道路。這就是所謂的超越一切無所有處。『非非想』指的是，他們對無所有處定保持寂靜，並用心修行其他的禪定。這裡所說的『非非想處』指的是，進入非想非非想處定的心和心所法（心理活動）。這就是所謂的非非想處。非非想處是什麼意思呢？因為它滅除了分明的『想』，並且還殘留著微細的『想』，所以稱為『非想非非想』，這就是它的境界。這就是所謂的非非想。進入並安住于正定的人，就能夠獲得非想非非想處定，並且超越無所有處定的三分（一部分）。他們成就了三種善，具足了十種『想』，與二十二種功德相應，安住在寂靜中，明白修習禪定的果報。憑藉這些功德，他們可以往生到非想非非想天。就像之前廣泛講述的那樣。憑藉這些功德往生到非想非非想天，指的是，修行非想非非想處定，在命終之後，可以往生到非想非非想天，壽命長達八萬四千劫。問：為什麼只說非想非非想處，而不說是識處（意識的境界）呢？答：因為已經遠離了對無邊『執』（執著）的束縛，而且生起的『想』非常微細，所以不能稱為識處。

【English Translation】 English version There are those who have already attained a degree of freedom and wish to transcend the Akincannyayatana (the sphere of no-thingness) from the Nevasannanasannayatana (the sphere of neither perception nor non-perception). They contemplate again, considering the Akincannyayatana to be coarse, while seeing the Nevasannanasannayatana as subtle. They also see the faults of the Akincannyayatana and the merits of the Nevasannanasannayatana. What, then, are the faults of the Akincannyayatana? This samadhi (state of meditative absorption) considers proximity to 『consciousness』 as an enemy because it coexists with distinct 『perception,』 thus appearing coarse. Attachment to this 『perception』 prevents the attainment of superior states. This is how they see the faults of the Akincannyayatana. At the same time, they see the merits of entering the Nevasannanasannayatana, as the latter is the remedy for the former. Furthermore, they see this 『perception』 as a disease, a sore, a thorn, while 『non-perception』 is the right path, tranquility, and the sublime state. The 『non-perception』 here refers to the Nevasannanasannayatana. Those who meditate, having observed in this way, mindfully and peacefully arise from the Akincannyayatana. They maintain tranquility towards the Akincannyayatana and diligently practice other samadhis. By focusing on practice in this way, their mind soon arises from the 『perception』 of the Akincannyayatana, finding peace through the 『perception』 of the Nevasannanasannayatana. They understand the principles of the Nevasannanasannayatana. These meditators transcend all Akincannyayatana, thus achieving entry into and abiding in the Nevasannanasannayatana. 『All』 means 『without remainder.』『Transcending the Akincannyayatana』 means achieving the transcendence of the Akincannyayatana and entering the correct path. This is what is meant by transcending all Akincannyayatana. 『Neither perception nor non-perception』 refers to maintaining tranquility towards the Akincannyayatana and diligently practicing other samadhis. The 『Nevasannanasannayatana』 refers to the mind and mental activities that enter the Nevasannanasannayatana. This is what is meant by Nevasannanasannayatana. What is the meaning of Nevasannanasannayatana? It is called 『neither perception nor non-perception』 because it extinguishes distinct 『perception』 and retains subtle 『perception.』 This is its state. This is what is meant by 『neither perception nor non-perception.』 Those who enter and abide in right samadhi are able to attain the Nevasannanasannayatana and transcend a third of the Akincannyayatana. They achieve three kinds of goodness, possess ten 『perceptions,』 and are associated with twenty-two merits, abiding in tranquility, understanding the karmic rewards of practicing samadhi. Through these merits, they can be reborn in the Nevasannanasannayatana heaven, as previously explained extensively. Rebirth in the Nevasannanasannayatana heaven through these merits refers to practicing the Nevasannanasannayatana samadhi, and upon death, being reborn in the Nevasannanasannayatana heaven, with a lifespan of eighty-four thousand kalpas. Question: Why is only the Nevasannanasannayatana mentioned, and not the Vinnana (sphere of consciousness)? Answer: Because it has already departed from the bonds of boundless 『attachment,』 and the 『perception』 that arises is very subtle, it cannot be called the sphere of consciousness.

問何故依此定不成漏盡。答離分明想。不堪得見道。複次此定最細微。非非想不能分別。是故不成漏盡處(非非想定已竟)。

重明上義。問於是定處云何散句。答所謂滅聲。顛倒起越外行覺受疑不應得。滅者入初禪語言斷。入第四禪。出入息斷。次第滅聲者。若人入定。聞有音聲不得言說。何以故。是入定人。耳識不和合故。複次入色定人。是聲成亂。如世尊所說。入禪人聲是其刺。顛倒者。入地一切入。于非地想而作地想。問若然何故不成顛倒。答此四顛倒想不異故。知此地想是其相。是故不成顛倒。起者以五因緣從於定起。以威儀苦以最多境界以障礙起。以方便不平等以隨意。若入無色定。以最多境界不得起。住不動故。入滅禪定及入果定。以初作行得起。不以余因。越者。越有二種。分越事越。從色禪越色定。是謂分越。從色禪越無色定。復從無色定越無色定。是謂事越。外行者。一切定外行成就五分。覺者第二禪等性。除無間成無覺觀。受者第四禪等性。除無間共舍起。有人樂相似無間。疑者。未斷一切貪慾等蓋。住非非想處。說于有餘。如畏毒蛇上樹。有四種人不得起定。必墮惡趣。無因作五逆邪見(散句已竟地一切入已滿)。

問云何水一切入。何修何相何味何起何功德。云何取其相。答

【現代漢語翻譯】現代漢語譯本問：為什麼依靠這種禪定不能達到漏盡（斷盡煩惱）？答：因為離於分明之想。不能因此而得見真道。而且這種禪定非常細微，連非非想處天（既非想也非非想處天）都難以分辨。所以不能成為漏盡之處（非非想定已經講完）。

重申上面的意義。問：在這種禪定狀態下，如何散句（解釋各種情況）？答：所謂滅聲、顛倒、起、越、外行、覺受、疑，這些不應該發生。滅聲是指入初禪時語言斷絕，入第四禪時，呼吸斷絕。次第滅聲是指，如果有人入定，聽到聲音卻不能說話。為什麼呢？因為入定之人的耳識不和合的緣故。而且，入色界禪定的人，聲音會成為干擾。正如世尊所說，聲音對於入禪定的人來說是刺。顛倒是指，入地一切入（觀想一切為地），卻于非地之境，作地之想。問：如果這樣，為什麼不能算是顛倒？答：因為這四種顛倒想沒有差異。知道這地想是它的相狀。所以不能算是顛倒。起是指以五種因緣從禪定中起身：以威儀（爲了保持威儀）、以苦（因為痛苦）、以最多境界（因為達到最高境界）、以障礙起（因為有障礙）、以方便不平等（因為方便不平等）、以隨意（隨自己的意願）。如果入無色界定，因為達到最高境界而不能起身，因為住在不動狀態。入滅盡定和入果定，以最初的作意才能起身，不以其他原因。越是指，越有兩種：分越和事越。從色界禪越到色界定，這叫做分越。從色界禪越到無色界定，又從無色界定越到無色界定，這叫做事越。外行是指，一切定外行成就五分。覺是指第二禪等的性質，除去無間（沒有間隔）成就無覺觀。受是指第四禪等的性質，除去無間共同捨棄。有人喜歡相似的無間。疑是指，未斷一切貪慾等蓋，住在非非想處，說還有剩餘。如同害怕毒蛇而上樹。有四種人不能從禪定中起身，必定墮入惡趣：無因、作五逆、邪見（散句已經講完，地一切入也已經講完）。

問：什麼是水一切入？如何修習？它的相狀是什麼？它的味道是什麼？如何生起？它的功德是什麼？如何取其相？答：

【English Translation】 English version Question: Why is it that relying on this Samadhi (state of meditative consciousness) does not lead to the exhaustion of outflows (elimination of defilements)? Answer: Because it is separate from clear perception. It is not capable of attaining the Path. Furthermore, this Samadhi is extremely subtle, even the Realm of Neither Perception Nor Non-Perception (Neither Perception Nor Non-Perception) cannot distinguish it. Therefore, it cannot be a place for the exhaustion of outflows (the Samadhi of Neither Perception Nor Non-Perception has been explained).

Reiterating the above meaning. Question: In this state of Samadhi, how are the scattered phrases (various situations) explained? Answer: The so-called cessation of sound, inversion, arising, transgression, external practice, sensation, and doubt, these should not occur. Cessation of sound refers to the cutting off of speech when entering the first Dhyana (meditative absorption), and the cutting off of breathing when entering the fourth Dhyana. Gradual cessation of sound refers to, if a person enters Samadhi and hears a sound but cannot speak. Why? Because the ear consciousness of the person in Samadhi is not in harmony. Moreover, for a person entering the Form Realm Dhyana, sound becomes a disturbance. As the World Honored One said, sound is like a thorn for a person in Dhyana. Inversion refers to, entering the Earth Totalities (contemplating everything as earth), yet thinking of non-earth as earth. Question: If so, why is it not considered inversion? Answer: Because these four inverted perceptions are not different. Knowing that this earth perception is its characteristic. Therefore, it is not considered inversion. Arising refers to arising from Samadhi due to five causes: due to decorum (to maintain decorum), due to suffering (because of pain), due to the highest realm (because of reaching the highest realm), due to obstacles (because of obstacles), due to unequal skillful means (because of unequal skillful means), due to volition (according to one's own will). If entering the Formless Realm Samadhi, one cannot arise because of reaching the highest realm, because one dwells in an unmoving state. Entering the Cessation Samadhi and entering the Fruition Samadhi, one can arise only with the initial intention, not for other reasons. Transgression refers to, there are two types of transgression: partial transgression and complete transgression. Transgressing from the Form Realm Dhyana to the Form Realm Samadhi, this is called partial transgression. Transgressing from the Form Realm Dhyana to the Formless Realm Samadhi, and again transgressing from the Formless Realm Samadhi to the Formless Realm Samadhi, this is called complete transgression. External practice refers to, all external practices of Samadhi accomplish five parts. Sensation refers to the nature of the second Dhyana, etc., removing the uninterrupted (without interval) accomplishment of no perception and observation. Feeling refers to the nature of the fourth Dhyana, etc., removing the uninterrupted common abandonment. Some people like similar uninterruptedness. Doubt refers to, not having cut off all desires and coverings, dwelling in the Realm of Neither Perception Nor Non-Perception, saying there is still something remaining. Like fearing a poisonous snake and climbing a tree. There are four types of people who cannot arise from Samadhi and will certainly fall into evil realms: without cause, committing the five rebellious acts, and having wrong views (the scattered phrases have been explained, the Earth Totalities have also been explained).

Question: What is the Water Totalities? How is it practiced? What is its characteristic? What is its taste? How does it arise? What is its merit? How does one grasp its characteristic? Answer:

心緣水相。此謂水一切入。心住不亂。此謂修行。於水一切入專意為相。不除水想是味。心不作二意是處。於水一切入不共五功德。于地出沒自在。于地出宮殿。令動令降雨。令身能起水。令化江海。于地一切入所說功德。亦共有明修水一切入。處處皆見水。云何取其相者。若取水一切入。於水現取相。若自然水。若自作水。於是舊坐禪人。于非水處取水相。彼人處處見水。若於井于瓶。若於池沼江湖淮海。是其所觀隨意即見。彼分水相得起。不如新坐禪人。新坐禪人于作處取相。不能于非作處明修水一切入方便。彼坐禪人。從初以觀如是寂寂處。若寺舍若石室若樹下。是處不闇不日光炙。無塵無風。無蚊蚋等。無諸障礙。于如是處。若缽若瓫埋凈地中。令與地平。週迴一尋。盛以兩水。不雜以余色。水令滿缽瓫。應於此處作意水想。以三行取相。以平等觀。以方便。以離亂。餘事如地一切入。廣說至非非想處(水一切入已竟)。

問云何火一切入。何修何相何味何處何功德。云何取相。答心於火相。此謂火一切入。彼時心住不亂。此謂修行。火相巧于放意為相。不除火想為味。作意無雙為處。何功德者。不共五功德。於火一切入經營。起煙炎以光明想起。滅余色光隨意所燒。以作光明曉了於火界。如地一切入

【現代漢語翻譯】現代漢語譯本心專注於水，並將其視為唯一景象，這就是所謂的水一切入（Kasina，禪修方法之一）。心安住於此而不散亂，這被稱為修行。專注於水一切入，並專心致志地將其作為目標景象，不排除對水的觀想是其帶來的愉悅。心中不產生其他念頭，是其專注的處所。修習水一切入能獲得五種不共的功德：能在地上自由出入；能在地上建造宮殿；能令（大地）震動或降雨；能使身體在水中行走自如；能變化出江河湖海。在修習地一切入（Pathavi Kasina）時所說的功德，也同樣適用於修習水一切入。無論何處都能見到水。那麼，如何選取水的景象呢？如果選取水一切入，就在實際的水中選取景象，無論是自然形成的水，還是人工製造的水。對於已經有經驗的禪修者來說，可以在非水的地方選取水的景象，這樣，那個人無論在哪裡都能看到水，無論是在井裡、瓶子里，還是在池塘、湖泊、河流、大海中，只要他想看，就能立刻看到。他們分離水相的能力比新禪修者要強。新禪修者只能在製造水相的地方選取景象，不能在非製造水相的地方清晰地修習水一切入的方便法門。這些禪修者，一開始應當在寂靜的地方觀修，比如寺廟、石室或樹下。這些地方應該沒有黑暗，沒有陽光直射，沒有灰塵，沒有風，沒有蚊蟲等，沒有各種障礙。在這樣的地方，將缽或罐埋在乾淨的地下，使其與地面齊平，周圍一尋（古代長度單位）。在其中盛滿兩種水，不要混雜其他顏色。水要盛滿缽或罐。應當在這個地方作意觀想水的景象，用三種方法選取景象：用平等心觀照，用方便法門，遠離散亂。其餘事項如地一切入中所說，廣泛地修習直至非想非非想處（既非存在又非不存在的境界）。（水一切入已竟）

問：什麼是火一切入（Tejo Kasina）？如何修習？景像是什麼？愉悅是什麼？處所是什麼？功德是什麼？如何選取景象？答：心專注於火的景象，這就是所謂的火一切入。那時，心安住於此而不散亂，這被稱為修行。巧妙地將火的景象作為目標景象，不排除對火的觀想是其帶來的愉悅。心中不產生其他念頭是其專注的處所。什麼功德呢？有五種不共的功德：在修習火一切入時，能隨意地產生煙、火焰和光明，能熄滅其他顏色的光芒，能隨意地燒燬物體，能創造光明，從而清晰地瞭解火的本質。如同地一切入一樣。

【English Translation】 English version The mind focuses on water, regarding it as the sole object of attention. This is called the Water Kasina (a method of meditation). The mind abides in this state without distraction; this is called practice. Focusing on the Water Kasina, and diligently taking it as the object of focus, not excluding the contemplation of water, is the pleasure it brings. Not generating other thoughts in the mind is its place of focus. Practicing the Water Kasina can attain five unique merits: being able to freely appear and disappear on the earth; being able to build palaces on the earth; being able to cause (the earth) to shake or rain to fall; being able to walk freely in water; being able to transform into rivers, lakes, and seas. The merits mentioned in the practice of the Earth Kasina (Pathavi Kasina) also apply to the practice of the Water Kasina. Water can be seen everywhere. So, how does one select the water object? If selecting the Water Kasina, one selects the object from actual water, whether naturally formed or artificially created. For experienced meditators, they can select the water object in a place where there is no water. In this way, that person can see water everywhere, whether in a well, a bottle, a pond, a lake, a river, or the ocean. Whenever they want to see it, they can see it immediately. Their ability to separate the water object is stronger than that of new meditators. New meditators can only select the object in a place where the water object is created, and cannot clearly practice the expedient methods of the Water Kasina in a place where the water object is not created. These meditators should initially contemplate in a quiet place, such as a temple, a stone chamber, or under a tree. These places should be free from darkness, direct sunlight, dust, wind, mosquitoes, and other obstacles. In such a place, bury a bowl or pot in clean ground, making it level with the ground, about one fathom (an ancient unit of length) in circumference. Fill it with two kinds of water, without mixing other colors. The water should fill the bowl or pot. One should focus on contemplating the water object in this place, selecting the object using three methods: observing with an equal mind, using expedient methods, and staying away from distractions. The remaining matters are as described in the Earth Kasina, practicing extensively up to the Realm of Neither Perception Nor Non-Perception (a state that is neither existence nor non-existence). (The Water Kasina is complete)

Question: What is the Fire Kasina (Tejo Kasina)? How is it practiced? What is the object? What is the pleasure? What is the place? What are the merits? How is the object selected? Answer: The mind focuses on the fire object; this is called the Fire Kasina. At that time, the mind abides in this state without distraction; this is called practice. Skillfully taking the fire object as the object of focus, not excluding the contemplation of fire, is the pleasure it brings. Not generating other thoughts in the mind is its place of focus. What are the merits? There are five unique merits: in practicing the Fire Kasina, one can generate smoke, flames, and light at will, extinguish the light of other colors, burn objects at will, and create light, thereby clearly understanding the essence of fire. It is like the Earth Kasina.

所說功德。因修火一切入。處處皆見火。云何取其相者。若現取火一切入。於火取相。或於自作處。或自然處。於是舊坐禪人取于自然相。彼處處見或草火或薪火或林火或屋火。熾燃焰盛。從此為初。以作于觀。或自樂不樂。即見彼分火相得起。不如新坐禪人。新坐禪人唯于作處取相。不能于非作處。彼修火一切入方便。新坐禪人從初經營。斷截樵薪。于清凈處積聚焚燒。或日出時或日入時。從下焚燒。于草薪皆不作意。于上生煙火皆不作意。于聚焰中現作火想。以三行取相。以平等觀。以方便。以離亂。如初廣說(火一切入已竟)。

問云何風一切入。何修何相何味何處何功德。云何取其相。答心於風相。此謂風一切入。修心住不亂。此謂修風一切入。放意為相。不除風想為味。作意無雙為處。何功德者。不同三功德。于風一切入風行自在。能令風起。作意受持令清涼。如地一切入所說功德。修風一切入方便。云何取其相者。新坐禪人現取風一切入。以二行取于風相。或見或觸。云何。以見取相彼坐禪。人或甘蔗園。或於竹林或多草處。以風鼓動。彼已見作風想。以三行取相。以平等觀。以方便。以離亂。如是已見取相。云何以觸取相。新坐禪人如是寂寂。坐處作意想。隨風來處。是處穿壁作孔。竹荻為筒安

【現代漢語翻譯】現代漢語譯本所說的功德，是因為修習火一切入（Tejo Kasina，四界分別觀中的火界觀）。（修習者）處處都能見到火。那麼如何取火的相呢？如果現在就取火一切入，就在火中取相，或者在自己製造火的地方，或者在自然有火的地方。對於那些已經有經驗的禪修者，他們可以取自然之火的相。他們到處都能看到，或者草火，或者柴火，或者森林之火，或者房屋之火，熾烈燃燒，火焰旺盛。從這些開始，來進行觀想。或者自己感到快樂，或者不快樂，就能見到那部分火相顯現。這不如新禪修者。新禪修者只能在自己製造火的地方取相，不能在非製造火的地方取相。他們修習火一切入的方法是，新禪修者從一開始就要經營，砍斷柴薪，在清凈的地方堆積起來焚燒，或者在日出的時候，或者在日落的時候，從下面開始焚燒。對於草和柴都不作意，對於上面升起的煙和火也不作意，在聚集的火焰中顯現地作火的觀想。用三種方式取相：用平等觀，用方便，用離亂。如同最初廣泛所說的那樣（火一切入已經結束）。

問：什麼是風一切入（Vayo Kasina，四界分別觀中的風界觀）？如何修習？相是什麼？味道是什麼？處所是什麼？功德是什麼？如何取它的相？答：心專注于風的相，這叫做風一切入。修習使心安住不亂，這叫做修風一切入。放開意念為相，不去除風的念想為味，作意于無雙為處。什麼功德呢？不同於三種功德，對於風一切入，能使風行自在，能令風起。作意受持，能令人感到清涼，如同地一切入所說的功德。修習風一切入的方法是，如何取它的相呢？新禪修者現在取風一切入，用兩種方式取風的相：或者見，或者觸。怎麼做呢？用見來取相，那些禪修者或者在甘蔗園，或者在竹林，或者在多草的地方，風吹動它們。他們已經見到，就作風的觀想。用三種方式取相：用平等觀，用方便，用離亂。這樣就已經用見取相了。如何用觸來取相呢？新禪修者像這樣寂靜地坐在那裡，作意觀想，隨著風來的方向，就在那個地方穿透墻壁開個孔，用竹子或荻草做成筒安

【English Translation】 English version The merit spoken of is due to practicing the Tejo Kasina (fire kasina, one of the four elements meditation). (The practitioner) sees fire everywhere. How does one grasp its characteristic? If one is currently practicing the fire kasina, one grasps the characteristic from the fire, either in a place where one creates fire oneself, or in a place where fire occurs naturally. For those experienced meditators, they can grasp the characteristic of natural fire. They can see it everywhere, either as grass fire, or firewood, or forest fire, or house fire, blazing and with vigorous flames. Starting from these, they engage in contemplation. Whether they feel joy or displeasure, they can see that part of the fire characteristic manifest. This is not the case for new meditators. New meditators can only grasp the characteristic in a place where they create fire themselves, not in a place where fire is not created. Their method of practicing the fire kasina is that new meditators must manage from the beginning, cutting firewood, piling it up in a clean place and burning it, either at sunrise or at sunset, burning it from below. They do not focus on the grass and firewood, nor do they focus on the smoke and fire rising above, but manifest the contemplation of fire in the gathered flames. They grasp the characteristic in three ways: with equanimity, with skillful means, and with detachment. As it was extensively explained at the beginning (the fire kasina is now complete).

Question: What is the Vayo Kasina (wind kasina, one of the four elements meditation)? How is it practiced? What is its characteristic? What is its taste? What is its location? What is its merit? How does one grasp its characteristic? Answer: The mind focuses on the characteristic of wind, this is called the wind kasina. Practicing to keep the mind stable and undisturbed, this is called practicing the wind kasina. Letting go of intention is its characteristic, not removing the thought of wind is its taste, focusing on the unique is its location. What is its merit? It is different from the three merits, for the wind kasina, one can make the wind move freely, one can cause the wind to arise. Focusing and upholding it can make one feel cool, like the merit spoken of in the earth kasina. The method of practicing the wind kasina is, how does one grasp its characteristic? New meditators now grasp the wind kasina, grasping the characteristic of wind in two ways: either by seeing or by touching. How is it done? Grasping the characteristic by seeing, those meditators are either in a sugarcane garden, or in a bamboo forest, or in a place with much grass, where the wind blows them. They have already seen it, and then contemplate the wind. They grasp the characteristic in three ways: with equanimity, with skillful means, and with detachment. In this way, they have already grasped the characteristic by seeing. How does one grasp the characteristic by touching? New meditators sit quietly like this, contemplating, following the direction from which the wind comes, and in that place, they pierce a hole in the wall, using bamboo or reed to make a tube and install

置其內。當筒處坐。使風觸其身。作意取風相。如是以觸取相。若舊坐禪人于處處分即見風相起。若行住坐臥風觸其身。隨風所動于初已作觀。若自樂不樂。即見彼分風相得起。不如新坐禪人(風一切入已竟)。

問云何青一切入。何修何相何味何處何功德。云何取其相。答心於青相。此謂青一切入。修彼心住不亂。此謂修。于青相放意為相。不除青想為味。作意無雙為處。何功德者。不同五功德。于青一切入。心緣隨逐。得凈解脫。得青除入如青花。心受持令化種種青色。修青一切入。處處皆見青。云何取其相者。取青一切入相。若作處若自然處。舊坐禪人取不作處相。彼坐禪人于處處見。或青花或青衣或青色。于其目前常見。隨若樂若不樂。即見彼分青相得起。不如新坐禪人。新坐禪人取于作處相。不能取非作處。修青一切入方便。彼坐禪人于衣于板于壁處。以阿多思花色青色。以此色作曼陀羅花。或三角或四角。以異色繞其外。於此作青相。以三行取相。以平等觀。以方便。以離亂。余如初廣說(青一切入已竟)。

問云何黃一切入。何修何相何味何處何功德。云何取相。答心於黃相。此謂黃一切入。修彼心住不亂。此謂修。于黃一切入放意是相。不除黃想為味。作意無雙為處。何功德者。不同五

【現代漢語翻譯】將其置於其中。坐在筒狀物處，讓風吹拂身體。專注于感受風的觸感。像這樣通過觸感來觀察風的特性。如果是有經驗的禪修者，在各個地方都能立即觀察到風的特性顯現。無論行、住、坐、臥，當風觸及身體時，都隨著風的動靜進行最初的觀想。無論感到舒適與否，都能觀察到風的特性在各個部分顯現。這與新禪修者不同（風一切入已結束）。

問：什麼是青一切入（Nilakasina，青色遍一切處）？如何修習？其相是什麼？其味是什麼？其處是什麼？其功德是什麼？如何取其相？答：心專注于青色之相，這稱為青一切入。修習使心安住而不散亂，這稱為修。于青色之相上放開意念是其相。不去除青色的想法是其味。專注于無二的青色是其處。至於功德，它不同於五種功德。對於青一切入，心隨緣而行，獲得清凈解脫。獲得青色除入，如青蓮花一般。心受持並使其化為種種青色。修習青一切入，處處都能見到青色。如何取其相呢？取青一切入之相，無論是在人為之處還是自然之處。有經驗的禪修者取非人為之處的相。這些禪修者在各處都能見到青色，或者青花，或者青衣，或者青色。這些青色常常出現在他們眼前。無論感到舒適與否，都能觀察到青色之相在各個部分顯現。這與新禪修者不同。新禪修者取人為之處的相，不能取非人為之處的相。修習青一切入的方便是，禪修者在衣服、木板或墻壁上，用阿多思花（Atasi，亞麻花）的青色，以此顏色製作曼陀羅花（Mandala，壇城），或者三角形，或者四角形，用不同的顏色環繞其外。在此處觀想青色之相。以三種方式取相：以平等觀，以方便，以離亂。其餘的如最初所廣說（青一切入已結束）。

問：什麼是黃一切入（Pitakasina，黃色遍一切處）？如何修習？其相是什麼？其味是什麼？其處是什麼？其功德是什麼？如何取相？答：心專注于黃色之相，這稱為黃一切入。修習使心安住而不散亂，這稱為修。于黃色一切入放開意念是其相。不去除黃色想法是其味。專注于無二的黃色是其處。至於功德，它不同於五種功德。

【English Translation】 Place it inside. Sit at the bamboo tube, and let the wind touch the body. Focus on perceiving the sensation of the wind. In this way, observe the characteristics of the wind through touch. If one is an experienced meditator, they can immediately observe the characteristics of the wind arising in various places. Whether walking, standing, sitting, or lying down, when the wind touches the body, initially contemplate along with the movement of the wind. Whether feeling comfortable or not, one can observe the characteristics of the wind manifesting in various parts. This is different from a new meditator (the wind kasina is now complete).

Question: What is the blue kasina (Nilakasina, blue all-embracing)? How is it practiced? What is its characteristic? What is its taste? What is its location? What is its merit? How is its characteristic taken? Answer: The mind focused on the blue characteristic, this is called the blue kasina. Practicing to keep the mind stable and undisturbed, this is called practice. Letting the mind dwell on the blue characteristic is its characteristic. Not removing the thought of blue is its taste. Focusing on the non-dual blue is its location. As for merit, it is different from the five merits. For the blue kasina, the mind follows conditions and attains pure liberation. Attaining the blue kasina, like a blue lotus flower. The mind receives and transforms it into various shades of blue. Practicing the blue kasina, one sees blue everywhere. How is its characteristic taken? Take the characteristic of the blue kasina, whether in an artificial place or a natural place. Experienced meditators take the characteristic of a non-artificial place. These meditators see blue everywhere, either blue flowers, or blue clothes, or blue color. These blues often appear before their eyes. Whether feeling comfortable or not, one can observe the blue characteristic manifesting in various parts. This is different from a new meditator. New meditators take the characteristic of an artificial place and cannot take the characteristic of a non-artificial place. The means of practicing the blue kasina is that the meditator uses the blue color of Atasi (Atasi, flax flower) on clothes, boards, or walls, and uses this color to create a Mandala (Mandala, sacred diagram), either triangular or quadrangular, surrounding it with different colors. Contemplate the blue characteristic in this place. Take the characteristic in three ways: with equanimity, with skillful means, and with detachment. The rest is as explained in detail at the beginning (the blue kasina is now complete).

Question: What is the yellow kasina (Pitakasina, yellow all-embracing)? How is it practiced? What is its characteristic? What is its taste? What is its location? What is its merit? How is its characteristic taken? Answer: The mind focused on the yellow characteristic, this is called the yellow kasina. Practicing to keep the mind stable and undisturbed, this is called practice. Letting the mind dwell on the yellow kasina is its characteristic. Not removing the thought of yellow is its taste. Focusing on the non-dual yellow is its location. As for merit, it is different from the five merits.

功德。于黃一切入。心隨逐得凈解脫。得黃除入作意。如金花種種黃色。修黃一切入。處處皆見黃。云何取彼相者。現取黃一切入。取于黃相。若自作處。若自然處。於是取非作處相。彼坐禪人于處處見。或黃花或黃衣黃色。從此常見。隨樂不樂。即見彼分黃相得起。非如新坐禪人。新坐禪者取于已作處相。不能于非作處。修黃一切入方便。彼坐禪人或衣或板或壁。以迦尼羅花色黃色。作曼陀羅花。或三角或四角。異色繞其外。于彼作黃相。以三行取相。以平等觀。以方便。以除亂。余如初廣說(黃一切入已竟)。

問云何赤一切入。何修何相何味何處何功德。云何取其相。答心於赤相。此謂赤一切入。彼修心住不亂。此謂修。于赤相放意為相。不離赤想為味。作意無二為處。何功德者。不共四功德。于赤一切入隨心得凈解脫。得赤除入。化種種赤色。不共功德者。如說于地一切入。修赤一切入處處皆見赤。云何取其相者。現取赤一切入。取于赤相。若作處若自然處。舊坐禪人于自然處取相。于處處見相。或赤花或赤衣或赤色。從此為初常見。隨樂不樂。即見彼分赤相得起。不如新坐禪人新坐禪人于作處取相。不能于非作處。修赤一切入方便。彼坐禪人或衣處或板或壁處。如槃偷時婆花生赤色。或以朱丹作曼陀

【現代漢語翻譯】現代漢語譯本功德。對於黃色一切入（Kasina，禪修的境界），心隨之而獲得清凈解脫。通過修習黃色除入（去除對黃色的執著），可以顯現如金花般種種黃色。修習黃色一切入，處處都能見到黃色。如何獲取它的相呢？首先觀想黃色一切入，獲取黃色的相。無論是在人為製造的地方，還是在自然存在的地方。於是，從非人為製造的地方獲取相。那些有經驗的禪修者在各處都能看到，或者黃花，或者黃色的衣服，或者其他黃色之物。從此開始經常見到黃色。無論喜歡與否，都能見到那部分黃色的相顯現出來。這不像新禪修者那樣，新禪修者只能在人為製造的地方獲取相，不能在非人為製造的地方修習黃色一切入的方便法門。那些有經驗的禪修者，或者在衣服上，或者在木板上，或者在墻壁上，用迦尼羅花（Kanikara，一種黃色花）的顏色畫出曼陀羅花（Mandala，壇城），或者三角形，或者四角形，用不同的顏色環繞其外，在那裡觀想黃色的相。用三種方法獲取相：用平等觀，用方便法，用去除散亂。其餘的就像最初所廣泛講述的那樣（黃色一切入到此結束）。

問：什麼是赤色一切入？如何修習？它的相是什麼？它的味道是什麼？它的處所是什麼？它的功德是什麼？如何獲取它的相？答：心專注于赤色之相，這就是赤色一切入。修習時，心安住而不散亂，這就是修習。對於赤色之相，放開意念去觀想，不離赤色的想法，這就是它的味道。專注于赤色，沒有其他雜念，這就是它的處所。它的功德是什麼呢？有四種不共的功德。對於赤色一切入，隨著心意的專注，可以獲得清凈解脫。通過修習赤色除入，可以化現種種赤色。不共的功德，就像前面所說的地一切入一樣。修習赤色一切入，處處都能見到赤色。如何獲取它的相呢？首先觀想赤色一切入，獲取赤色的相。無論是在人為製造的地方，還是在自然存在的地方。有經驗的禪修者在自然存在的地方獲取相，在各處都能見到相，或者紅花，或者紅色的衣服，或者其他紅色之物。從此開始經常見到紅色。無論喜歡與否，都能見到那部分赤色的相顯現出來。這不像新禪修者那樣，新禪修者只能在人為製造的地方獲取相，不能在非人為製造的地方修習赤色一切入的方便法門。那些有經驗的禪修者，或者在衣服上，或者在木板上，或者在墻壁上，用像槃偷時婆花（Bandhujivaka，赤色花）的赤色，或者用硃砂來製作曼陀羅

【English Translation】 English version Merit. With regard to the yellow Kasina (totality; an object of meditation), the mind follows along and attains pure liberation. By practicing the yellow removal entry (removing attachment to yellow), one can manifest various yellow colors like golden flowers. Practicing the yellow Kasina, one sees yellow everywhere. How does one acquire its sign? First, contemplate the yellow Kasina, acquiring the sign of yellow, whether in a man-made place or a natural place. Thus, acquire the sign from a non-man-made place. Experienced meditators see everywhere, either yellow flowers, yellow clothes, or other yellow things. From this, they often see yellow. Whether they like it or not, they see that part of the yellow sign arise. This is not like new meditators, who can only acquire the sign in man-made places and cannot practice the means of the yellow Kasina in non-man-made places. Those experienced meditators, either on clothes, boards, or walls, use the color of Kanikara flowers (a yellow flower) to draw Mandalas (a symbolic diagram), either triangular or quadrangular, surrounding them with different colors. There, they contemplate the sign of yellow. Acquire the sign in three ways: with equanimity, with skillful means, and with the removal of distractions. The rest is as extensively explained at the beginning (the yellow Kasina ends here).

Question: What is the red Kasina? How is it practiced? What is its sign? What is its taste? What is its place? What is its merit? How does one acquire its sign? Answer: The mind focused on the sign of red, this is the red Kasina. When practicing, the mind dwells without distraction, this is practice. For the sign of red, release the mind to contemplate, without departing from the thought of red, this is its taste. Focusing on red, without other distractions, this is its place. What is its merit? There are four uncommon merits. For the red Kasina, with the focus of the mind, one can attain pure liberation. By practicing the red removal entry, one can transform into various red colors. The uncommon merits are like those previously mentioned for the earth Kasina. Practicing the red Kasina, one sees red everywhere. How does one acquire its sign? First, contemplate the red Kasina, acquiring the sign of red, whether in a man-made place or a natural place. Experienced meditators acquire the sign in natural places, seeing the sign everywhere, either red flowers, red clothes, or other red things. From this, they often see red. Whether they like it or not, they see that part of the red sign arise. This is not like new meditators, who can only acquire the sign in man-made places and cannot practice the means of the red Kasina in non-man-made places. Those experienced meditators, either on clothes, boards, or walls, use the red color like Bandhujivaka flowers (a red flower), or use cinnabar to make Mandalas.

羅花。或三角或四角。以異色界其外。於此作赤相。以三行取相。以平等觀。以方便。以離亂。如初廣說(赤一切入已竟)。

問云何白一切入。何修何相何味何處何功德。云何取其相。答心於白相。此謂白一切入。彼修心住不亂。此謂修。于白相放意為相。不離白想為味。作意無二為處。何功德者。不共八功德。于白一切入。隨心得凈解脫。得白除入。伏懈怠眠。除闇作明。白一切入。得起天眼。余功德如地一切入所說。修白一切入。處處皆見白。云何取其相者。現取白一切入。于白取相。若作處若自然處。舊坐禪人于自然處取相。彼于處處見相。或白花或白衣或白色。或月光或日光或星色或鏡圓。從彼為初常見。隨樂不樂。即見彼分。白相得起。不如新坐禪人。新坐禪人于作處取相。非不作處取相。修白一切入方便。彼坐禪人。或於衣處或板或壁處。以太白星等色。以此色作曼陀羅花。或三角四角。以異色界其外。於此作白相。以三行取相。以平等觀。以方便。以離亂。如初廣說(白一切入已竟)。

問云何光明一切入。何修何相何味何處何功德。云何取其相。答心作光明相。此謂光明一切入。彼修心住不亂。此謂修。光明放意為相。不離光明想為味。作意無二為處。何功德者。與白功德等。修光明

【現代漢語翻譯】現代漢語譯本羅花（裝飾性的花朵）。或是三角形或是四角形。用不同的顏色來裝飾它的外部。在這裡觀想紅色的形象。用三種方式來取相，用平等心觀察，用方便法門，遠離散亂。如同最初所廣泛講述的那樣（紅色一切入已經結束）。

問：什麼是白色一切入？如何修習？它的相是什麼？它的味道是什麼？它的處所是什麼？它的功德是什麼？如何取它的相？答：心中專注于白色的形象，這就是白色一切入。修習者使心安住而不散亂，這就是修習。在白色的形象上放開意念，這就是相。不離開對白色的憶念，這就是味道。專注于白色而沒有二元對立，這就是處所。至於功德，它具有不共的八種功德。通過白色一切入，隨心所欲地獲得清凈的解脫，獲得白色的去除，降伏懈怠和睡眠，去除黑暗而產生光明。通過白色一切入，可以獲得發起天眼的能力。其餘的功德如同在修習地一切入時所說的那樣。修習白色一切入，在任何地方都能看到白色。

問：如何取它的相呢？答：現在就取白色一切入，在白色上取相，無論是在人為的處所還是在自然存在的處所。有經驗的禪修者在自然存在的處所取相。他們在任何地方都能看到白色的形象，或者白色的花朵，或者白色的衣服，或者白色的物體，或者月光，或者日光，或者星光，或者鏡子的圓形。從這些最初常見的形象開始，隨順喜歡或不喜歡，就能看到這些部分的白色形象顯現出來。不像新手的禪修者那樣。新手禪修者在人為的處所取相，而不是在非人為的處所取相。修習白色一切入的方便法門是，禪修者可以在衣服處、木板處或墻壁處，用太白星等顏色，用這些顏色製作曼陀羅花，或是三角形或是四角形，用不同的顏色來裝飾它的外部。在這裡觀想白色的形象。用三種方式來取相，用平等心觀察，用方便法門，遠離散亂。如同最初所廣泛講述的那樣（白色一切入已經結束）。

問：什麼是光明一切入？如何修習？它的相是什麼？它的味道是什麼？它的處所是什麼？它的功德是什麼？如何取它的相？答：心中專注于光明的形象，這就是光明一切入。修習者使心安住而不散亂，這就是修習。在光明的形象上放開意念，這就是相。不離開對光明的憶念，這就是味道。專注于光明而沒有二元對立，這就是處所。至於功德，它與白色的功德相等。修習光明

【English Translation】 English version Roha (decorative flowers). Either triangular or quadrangular. Adorning its exterior with different colors. Here, contemplate the red aspect. Take the aspect in three ways, observe with equanimity, use skillful means, and be free from disturbance. As extensively explained at the beginning (the Red Kasina has ended).

Question: What is the White Kasina? How is it practiced? What is its aspect? What is its taste? What is its location? What is its merit? How is its aspect taken? Answer: The mind focuses on the white aspect; this is called the White Kasina. The practitioner cultivates a mind that dwells without disturbance; this is the practice. Releasing the mind on the white aspect is the aspect. Not departing from the thought of white is the taste. Focusing on white without duality is the location. As for the merit, it has the uncommon eight merits. Through the White Kasina, one attains pure liberation as desired, obtains the removal of white, subdues sloth and sleep, removes darkness and creates light. Through the White Kasina, one can gain the ability to awaken the divine eye. The remaining merits are as described in the practice of the Earth Kasina. Practicing the White Kasina, one sees white everywhere.

Question: How is its aspect taken? Answer: Now take the White Kasina, take the aspect on white, whether in an artificial place or a natural place. Experienced meditators take the aspect in a natural place. They see the white aspect everywhere, either white flowers, or white clothes, or white objects, or moonlight, or sunlight, or starlight, or the roundness of a mirror. Starting from these commonly seen aspects, according to liking or disliking, one can see the white aspect of these parts appear. It is not like a new meditator. New meditators take the aspect in an artificial place, not in a non-artificial place. A skillful means for practicing the White Kasina is that the meditator can use colors like those of the Venus star on a piece of clothing, a board, or a wall, and use these colors to make a mandala flower, either triangular or quadrangular, adorning its exterior with different colors. Here, contemplate the white aspect. Take the aspect in three ways, observe with equanimity, use skillful means, and be free from disturbance. As extensively explained at the beginning (the White Kasina has ended).

Question: What is the Light Kasina? How is it practiced? What is its aspect? What is its taste? What is its location? What is its merit? How is its aspect taken? Answer: The mind focuses on the aspect of light; this is called the Light Kasina. The practitioner cultivates a mind that dwells without disturbance; this is the practice. Releasing the mind on the light aspect is the aspect. Not departing from the thought of light is the taste. Focusing on light without duality is the location. As for the merit, it is equal to the merit of white. Practicing light

一切入。處處見光明。云何取其相者。現取光明一切入。于光明取相。若作處若自然處。舊坐禪人于自然處取相。彼于處處見相。或月光或日光。或燈光或珠光。從彼初常見。隨樂不樂。即見彼分光明即起。不如新坐禪人。新坐禪人于作處取相。不能于非作處。修光明一切入方便。彼坐禪人如是或作東西壁。坐令水滿缽。安置日光所至處。從彼水光起曼陀羅。從曼陀羅光起著壁光。於此見光明相。以三行取相。以平等觀。以方便。以離亂。如初廣說(光明一切入已竟)。

解脫道論卷第五大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第六

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯行門品之三

問云何虛空一切入。何修何相何味何處何功德。云何取其相。答虛空一切入。有二種。有虛空離色。有虛空不離色。虛空入處相。所謂離色虛空。井穴虛空相。此謂不離色虛空。彼修此想心住不亂。此謂修。于虛空想放意為相。不離虛空想為味。作意無二為處。何功德者。不共二功德。于虛空入障礙處。所不能礙。若墻壁山等。身行無礙自在無畏。云何取其相者。于虛空入取虛空相。若作處若自然處。舊坐禪人于自然處取相。能于處處見。或於孔穴。或欞窗間。

【現代漢語翻譯】現代漢語譯本一切入（Kasiṇa，遍處）。處處見到光明。如何取其相呢？現在就取光明一切入，于光明中取相。無論是在人為設定的場所，還是在自然場所。舊的禪修者在自然場所取相，他們在各處都能見到（光明的）相，或者月光，或者日光，或者燈光，或者珠光。從他們最初見到的（光明）開始，隨其所樂或不樂，就能見到那部分光明升起。這不如新的禪修者。新的禪修者在人為設定的場所取相，不能在非人為設定的場所修習光明一切入的方便。這些禪修者這樣，或者製作東西墻壁，坐著讓缽中充滿水，安置在日光照射到的地方。從那水光中升起曼陀羅（Maṇḍala，壇城），從曼陀羅光中升起附著在墻壁上的光。於此見到光明的相。以三種方式取相：以平等觀，以方便，以離亂。如最初廣說（光明一切入已竟）。

《解脫道論》卷第五大正藏第 32 冊 No. 1648 《解脫道論》

《解脫道論》卷第六

阿羅漢（Arahan，證悟者）優波底沙（Upatissa）梁言大光造

梁扶南三藏僧伽婆羅（Saṃghapāla）譯行門品之三

問：什麼是虛空一切入（Ākāsa-kasiṇa，虛空遍處）？如何修習？相是什麼？味是什麼？處是什麼？功德是什麼？如何取其相？答：虛空一切入有兩種，有虛空離色，有虛空不離色。虛空入處相，所謂離色虛空，井穴虛空相，此謂不離色虛空。他們修習此想，心住不亂，此謂修。于虛空想，放意為相。不離虛空想為味。作意無二為處。什麼功德呢？不共的兩種功德：于虛空入，在障礙之處，所不能障礙，若墻壁山等，身行無礙，自在無畏。如何取其相呢？于虛空入取虛空相，若作處若自然處。舊的禪修者在自然處取相，能在各處見到，或於孔穴，或欞窗間。

【English Translation】 English version Kasiṇa (All-embracing). Everywhere seeing light. How to take its characteristic? Now take the light kasiṇa, taking the characteristic in the light. Whether in a constructed place or a natural place. Old meditators take the characteristic in a natural place. They see the characteristic everywhere, either moonlight, sunlight, lamplight, or jewel light. From the light they first see, according to what they like or dislike, they see that part of the light arise. This is not like new meditators. New meditators take the characteristic in a constructed place, unable to cultivate the means of the light kasiṇa in a non-constructed place. These meditators do this, either making east and west walls, sitting and filling a bowl with water, placing it where the sunlight reaches. From that water light arises a Maṇḍala (circle), from the Maṇḍala light arises light attached to the wall. Here they see the characteristic of light. Taking the characteristic in three ways: with equal observation, with means, and with detachment. As initially explained in detail (the light kasiṇa is finished).

Vimuttimagga (Path of Freedom) Volume 5 Taisho Tripitaka Volume 32 No. 1648 Vimuttimagga

Vimuttimagga Volume 6

Arahan (Enlightened One) Upatissa, composed in the Liang Dynasty by Dagang

Translated by Saṃghapāla, Tripitaka Master of Funan in the Liang Dynasty, Chapter 3 of the Practice Section

Question: What is the Ākāsa-kasiṇa (space kasiṇa)? How to cultivate it? What is the characteristic? What is the taste? What is the place? What is the merit? How to take its characteristic? Answer: There are two kinds of space kasiṇa, there is space apart from form, and there is space not apart from form. The characteristic of the space entry, so-called space apart from form, the characteristic of well-hole space, this is called space not apart from form. They cultivate this thought, the mind dwells without disturbance, this is called cultivation. In the thought of space, releasing the mind is the characteristic. Not departing from the thought of space is the taste. Focusing without duality is the place. What are the merits? Two uncommon merits: in the space entry, in places of obstruction, what cannot be obstructed, such as walls, mountains, etc., the body moves without obstruction, freely and fearlessly. How to take its characteristic? In the space entry, take the characteristic of space, whether in a constructed place or a natural place. Old meditators take the characteristic in a natural place, able to see it everywhere, either in holes or between lattice windows.

或樹枝間。從彼常見。隨樂不樂。即見彼分虛空相即起。不如新坐禪人。新坐禪人于作處取相。不能于非作處。彼坐禪人。或於屋內。或於屋外不障礙處。作圓孔穴作虛空想。以三行取相。以等觀。以方便。以離亂。于虛空一切入。生四禪五禪。余如初廣說(虛空一切入已竟)。

問云何識一切入。答曰識處定。此謂識一切入。余如初廣說(十一切入已竟)。

問於是一切入。云何散句。答若一相得自在。一切余相隨其作意。若於一處一切入。于初禪得自在。堪任餘一切入。能起第二禪。如是第二禪得自在。能起第三禪。第三禪得自在。能起第四禪。問于諸一切入云何最勝。答四色一切入。是為最勝。成解脫故。得除入故。曰一切入勝。作光明故心得自在。於八一切入及於八定。以入十六行安詳而起。隨所樂處。其所樂定隨意無障。次第上次第下。次第上下令一一增長。或俱令增長。或中少或分少。或事少或分事少。或分俱或事俱或分事俱。隨其所樂處者。或於村或於阿蘭若。是斯所樂處。入於三昧。如所樂者。是其所樂禪。入于禪定。如其所樂。時者隨意所樂時。入於三昧。或多時入正受。次第上者。于初禪入定次第乃至非非想處。次第下者。從初入非非想定。次第乃至初禪。次第上下者。越于往還。

【現代漢語翻譯】現代漢語譯本：或者在樹枝之間常見。隨著快樂或不快樂的感覺，就能見到那部分虛空之相隨即生起。這不如新學坐禪的人。新學坐禪的人在所作之處取相，不能在非所作之處取相。那坐禪的人，或者在屋內，或者在屋外無障礙的地方，做一個圓孔，作虛空之想。用三種方式取相：用等觀，用方便，用離亂。對於虛空一切入（Kasina of Space），生起四禪五禪。其餘的如同最初所廣說。（虛空一切入已竟）

問：什麼是識一切入（Kasina of Consciousness）？答：識處定（Realm of Consciousness）。這就是識一切入。其餘的如同最初所廣說。（十一切入已竟）

問：對於這十一切入，如何散句（擴充套件練習）？答：如果對一個相（Kasina）獲得自在，一切其餘的相（Kasina）就隨著他的意願而生起。如果對於一處一切入，在初禪獲得自在，就能勝任其餘的一切入，能生起第二禪。像這樣，第二禪獲得自在，能生起第三禪；第三禪獲得自在，能生起第四禪。問：在各種一切入中，哪個最殊勝？答：四種顏色一切入（Four Color Kasinas）最為殊勝，因為能成就解脫，能得到除入（elimination）。說一切入殊勝，是因為能產生光明，使心得到自在。對於八一切入以及八定（Eight Attainments），以十六行相（Sixteen Aspects of Mindfulness）安詳地生起。隨著所樂之處，他所樂的禪定隨意無障礙。次第上（Progressing upwards），次第下（Progressing downwards），次第上下（Progressing both ways），令一一增長，或者全部令增長，或者中間少，或者部分少，或者事情少，或者部分事情少，或者部分全部，或者事情全部，或者部分事情全部。隨著他所樂之處，或者在村莊，或者在阿蘭若（Aranya，森林），這是他所樂之處。入於三昧（Samadhi），如所樂者，這是他所樂的禪。入于禪定，如他所樂之時，隨意所樂之時，入於三昧，或者長時間入于正受（Right Concentration）。次第上者，從初禪入定次第乃至非想非非想處（Neither Perception nor Non-Perception）。次第下者，從初入非想非非想定，次第乃至初禪。次第上下者，超越于往還。

【English Translation】 English version: Or among the branches of trees. From there, it is often seen. According to whether one feels pleasure or displeasure, one sees that aspect of space arising immediately. This is not like a new meditator. A new meditator takes the sign at the place where it is made, and cannot take the sign at a place where it is not made. That meditator, either indoors or outdoors in an unobstructed place, makes a round hole and imagines space. He takes the sign in three ways: with equanimity, with skillful means, and with detachment. He enters the Kasina of Space, and arises the fourth and fifth Jhana. The rest is as explained extensively at the beginning. (The Kasina of Space is now complete.)

Question: What is the Kasina of Consciousness? Answer: The Realm of Consciousness. This is the Kasina of Consciousness. The rest is as explained extensively at the beginning. (The Ten Kasinas are now complete.)

Question: Regarding these ten Kasinas, how does one practice scattering (expanding the practice)? Answer: If one attains mastery over one sign (Kasina), all the other signs (Kasinas) arise according to his intention. If one attains mastery over the Kasina in one place, and attains mastery in the first Jhana, he is capable of all the other Kasinas, and can arise the second Jhana. In this way, when the second Jhana is mastered, he can arise the third Jhana; when the third Jhana is mastered, he can arise the fourth Jhana. Question: Among all the Kasinas, which is the most excellent? Answer: The Four Color Kasinas are the most excellent, because they lead to liberation and can attain elimination. It is said that the Kasinas are excellent because they can produce light and make the mind free. Regarding the eight Kasinas and the eight attainments, one arises peacefully with the sixteen aspects of mindfulness. According to the place he enjoys, his desired meditation is unobstructed. Progressing upwards, progressing downwards, progressing both ways, causing each to increase, or causing all to increase, or the middle is less, or the part is less, or the matter is less, or the part of the matter is less, or the part is all, or the matter is all, or the part of the matter is all. According to the place he enjoys, either in the village or in the Aranya (forest), this is the place he enjoys. Entering Samadhi, as he enjoys, this is the Jhana he enjoys. Entering meditation, as he enjoys the time, according to the time he enjoys, entering Samadhi, or entering Right Concentration for a long time. Progressing upwards, from the first Jhana entering into concentration gradually up to the Realm of Neither Perception nor Non-Perception. Progressing downwards, from the first entering the Realm of Neither Perception nor Non-Perception, gradually down to the first Jhana. Progressing both ways, transcending going back and forth.

從初禪入第三禪。從第三禪入第二禪。從第二禪入第四禪。如是乃至入非非想定。令一一增長者。以次第入第四禪。或上或下。俱令增長者。入第四禪。從此虛空入第三禪。如是二種入定。中少者。已入初禪。從此入非非想處。從此入第二禪。從此入無所有處。如是現入正受。能辨虛空處。分少者。一禪於八一切入入定。事少者。於三一切入入於八定分。事少者。所謂二定。及一切入。分俱者。於三一切入入二二禪。事俱者。於二二一切入入二禪。分事俱者。是此二句(散句已竟)。

問云何增長相。何修何相何味何處何功德。云何取其相。答增長相者。滿一切處。猶如排囊滿中臭穢死屍。此謂膀脹。于膀脹相以正智知。此謂膀脹想。彼修此想心住不亂。此謂修。于膀脹想相隨觀為相。厭膀脹想為味。臭穢不凈作意為處。何功德者。膀脹想有九功德。得念內身得無常想。得死相。多厭患伏淫慾。斷色憍斷無病憍。向善趣向醍醐。云何取其相者。新坐禪人現取膀脹不凈想。以無二行。以念不動不愚癡。以諸根內入。以心不出外。以往彼處。是處不凈有諸死屍。住于彼處離於逆風。對不凈相不遠不近。或倚或坐。彼坐禪人。若倚若坐近不凈處。若石若土埵。或樹或杌或藤。為作相作事思惟。此石不凈。此不凈相。此

【現代漢語翻譯】現代漢語譯本從初禪（Rūpadhyāna，色界禪定）進入第三禪。從第三禪進入第二禪。從第二禪進入第四禪。像這樣乃至進入非想非非想定（Naivasaṃjñānāsaṃjñāyatana，無色界最高禪定）。如何使每一個禪定都增長呢？通過次第進入第四禪，或者向上或者向下，都使其增長。進入第四禪后，從此進入虛空無邊處定（Ākāśānantyāyatana，無色界第一禪定）再進入第三禪。像這樣兩種入定方式中，程度較輕的，已經進入初禪，從此進入非想非非想處定，從此進入第二禪，從此進入無所有處定（Ākiṃcanyāyatana，無色界第三禪定）。像這樣現在進入正受（Samāpatti，等至），能夠分辨虛空處定。一部分人，在一禪中於八一切入（Aṣṭau kṛtsnāyatanāni，八遍處定）入定。事情較少的，在三一切入中進入八定的一部分。事情較少的，指的是二定以及一切入。一部分和事情都具備的，在三一切入中進入二二禪。事情都具備的，在二二一切入中進入二禪。一部分和事情都具備的，就是這兩句話（散句已經結束）。

問：什麼是增長相？修什麼？相是什麼？味道是什麼？處所是什麼？功德是什麼？如何獲取它的相？答：增長相，充滿一切處，就像裝滿臭穢死屍的皮囊，這就是膀脹。用正確的智慧瞭解膀脹相，這就是膀脹想。他修習這種想法，心安住而不散亂，這就是修。以膀脹想為相，隨之觀察為相。厭惡膀脹想為味道。以臭穢不凈作為意念的處所。什麼功德呢？膀脹想有九種功德：獲得對內在身體的憶念，獲得無常想，獲得死亡相，多生厭患，降伏淫慾，斷除對色身的驕傲，斷除對無病的驕傲，趨向善趣，趨向涅槃（醍醐）。如何獲取它的相呢？新開始坐禪的人，現在獲取膀脹不凈想，以無二行，以念頭不動搖不愚癡，以諸根向內收攝，以心不向外馳散，前往那個地方，那個地方是不凈的，有各種死屍。住在那個地方，遠離逆風，面對不凈的景象不遠不近，或者倚靠或者坐著。那個坐禪的人，無論是倚靠還是坐著，靠近不凈的地方，無論是石頭還是土堆，或者樹木還是樹樁或者藤蔓，作為所觀的相，作為所要做的事情來思惟。這石頭是不凈的，這不凈的相，這...

【English Translation】 English version Entering the third Dhyana (Rūpadhyāna, Form Realm Dhyana) from the first Dhyana. Entering the second Dhyana from the third Dhyana. Entering the fourth Dhyana from the second Dhyana. Thus, even entering the Neither-perception-nor-non-perception Dhyana (Naivasaṃjñānāsaṃjñāyatana, the highest Dhyana in the Formless Realm). How to make each Dhyana grow? By entering the fourth Dhyana in sequence, either upwards or downwards, making them all grow. After entering the fourth Dhyana, from there, entering the Infinity of Space Dhyana (Ākāśānantyāyatana, the first Dhyana in the Formless Realm) and then entering the third Dhyana. In these two ways of entering Samadhi, the one with lesser degree has already entered the first Dhyana, from there entering the Neither-perception-nor-non-perception Dhyana, from there entering the second Dhyana, from there entering the Nothingness Dhyana (Ākiṃcanyāyatana, the third Dhyana in the Formless Realm). Thus, now entering the Correct Samadhi (Samāpatti), able to distinguish the Infinity of Space Dhyana. Some people, in the first Dhyana, enter Samadhi through the Eight All-embracing Concentrations (Aṣṭau kṛtsnāyatanāni, Eight Kasina Abodes). Those with fewer matters enter a part of the eight Samadhis in the three All-embracing Concentrations. Those with fewer matters refer to the two Samadhis and the All-embracing Concentrations. Those with both part and matters enter the two two-Dhyanas in the three All-embracing Concentrations. Those with both matters enter the two Dhyanas in the two two-All-embracing Concentrations. Those with both part and matters are these two sentences (the scattered sentences have ended).

Question: What is the characteristic of growth? What to cultivate? What is the characteristic? What is the taste? What is the place? What is the merit? How to obtain its characteristic? Answer: The characteristic of growth fills all places, like a leather bag full of foul-smelling corpses, this is bloating. Knowing the characteristic of bloating with correct wisdom, this is the thought of bloating. He cultivates this thought, and his mind dwells without disturbance, this is cultivation. Taking the thought of bloating as a characteristic, observing it accordingly is the characteristic. Disgusting the thought of bloating is the taste. Taking foul-smelling impurity as the place of attention. What are the merits? The thought of bloating has nine merits: obtaining mindfulness of the inner body, obtaining the thought of impermanence, obtaining the sign of death, generating much disgust, subduing lust, cutting off pride in the body, cutting off pride in being without illness, moving towards good destinies, moving towards Nirvana (Amrita). How to obtain its characteristic? A new meditator now obtains the thought of bloating impurity, with no two actions, with unwavering and non-foolish mindfulness, with the senses drawn inward, with the mind not wandering outward, going to that place, that place is impure, with various corpses. Dwelling in that place, away from the adverse wind, facing the impure sight not far nor near, either leaning or sitting. That meditator, whether leaning or sitting, near the impure place, whether it is a stone or a mound of earth, or a tree or a stump or a vine, takes it as the object of contemplation, as the thing to do, and contemplates. This stone is impure, this impure characteristic, this...

石如是土埵等。已為作相已作事。以十行膀脹不凈相。從其自性修行當觀。以色以男女形。以方以處。以分別以節。以穴以坑。以平地以平等。觀於一切處。以色者。若黑以觀黑。若不黑不白以觀不黑不白。若白以觀白。若臭皮觀以臭皮。以形者。若女形若男形。隨觀若少若長若老。隨觀者。若長以長。若短以短。若肥以肥。若小以小隨而觀之。以方者。於此方擲頭。於此方擲手。於此方以腳。於此方以背。於此方以腹。於此方我所坐。於此方不凈相。如是隨觀以光明處。於此光明處是擲手處。於此光明是擲腳處。於此光明是擲頭處。於此光明是我坐處。於此光明是不凈相處。以分別觀。從頭至足。從下至頭。發皮為邊。是一屎聚。以分別觀觀以節者。於二手六節。於二腳六節。髖節項節。此謂十四大節。以空穴者。謂口或開或閉。隨觀眼或開或閉。隨觀手間腳間孔穴。以坑以平等地者。不凈相隨其處所。或於空處或於地上。是處隨觀。複次我在空處不凈相地上。或不凈相在下。我于地上隨觀以一切處。從我不取近遠。若二尋三尋隨觀。彼坐禪人如是一切正隨觀見彼相。善哉善哉。如是受持。以善自安。彼坐禪人已善取相。已善受持。已善自安。一無二行。以念不動。心不愚癡。諸根內入。心不出外。去來道路若行若

坐。觀彼不凈心常受持。無二行者何義。為得身寂寂。令念不動者。以不愚癡。以諸根內入心不出外。去來道路者何義。為得身寂寂。離逆風者何義。為離臭氣。坐不取遠近者何義。若取遠不成除相。若取近不成其厭。不見其性。以不見其性。彼相不起。是故不取遠不取近。坐遍觀一切相者何義。為不愚癡名不愚癡。若坐禪人入寂寂處。見不凈相。如在其前。心起驚怖。是故坐禪人。若死屍起逐不起。心思惟如是已知念正智受持已觀相遍。是其遍相如是作意。是名不愚癡。問取十種行相何義。答為於心縛。觀去來道路者何義。為起次第法。名次第法者。若坐禪人入寂寂處。有時心亂。以不常觀不起不凈相。是故坐禪人攝一切心。當觀去來道路。當觀于坐禪處。當觀遍相。當觀十種取相。彼坐禪人如是數數現觀。復更起相。如以眼見。此謂起次第法。初坐禪人於此死屍成珍寶想。如是歡喜心得受持。心常修行滅于諸蓋。禪分成起。彼坐禪人。已離欲已離不善法。有覺有觀。寂寂所成。有喜樂入初禪定及膀脹相。問何故以不凈行起于初禪。非起余禪。答此行未作觀故。此成縛處故。常隨覺觀。覺觀恒現其相得起。非離覺觀其心得安。是故初禪起非余禪。復說。此不凈相色形等。以不一行思惟。令起於行思惟者。是覺觀事。

【現代漢語翻譯】現代漢語譯本坐禪。觀察那不凈之物，心中常存此念。『無二行者』是什麼意思？是爲了獲得身體的寂靜，使念頭不動搖。因為不愚癡，所以諸根向內收攝，心不向外馳散。『去來道路』是什麼意思？是爲了獲得身體的寂靜。『離逆風者』是什麼意思？是爲了遠離臭氣。坐禪時『不取遠近』是什麼意思？如果取遠，就不能去除（不凈的）表相；如果取近，就不能生起厭惡之心，也無法見到它的本性。因為見不到它的本性，那（貪愛的）表相就不會生起。所以不取遠，也不取近。坐禪時『遍觀一切相』是什麼意思？爲了不愚癡，所以稱為不愚癡。如果坐禪的人進入寂靜之處，見到不凈的景象，好像就在眼前一樣，心中生起驚恐。所以坐禪的人，即使死屍站起來追趕，也不會驚慌。心中思惟，像這樣已經知道，以正念和智慧受持，已經觀察了（不凈的）表相周遍。這就是（不凈的）周遍之相，像這樣作意，就叫做不愚癡。問：『取十種行相』是什麼意思？答：是爲了束縛心。『觀去來道路』是什麼意思？爲了生起次第法。什麼是次第法？如果坐禪的人進入寂靜之處，有時心會散亂，因為不經常觀察，不凈的表相就不會生起。所以坐禪的人要攝持一切心，應當觀察去來道路，應當觀察坐禪之處，應當觀察周遍之相，應當觀察十種取相。那坐禪的人像這樣數數地現觀，又會生起（不凈的）表相，就像用眼睛看到一樣。這就叫做生起次第法。最初坐禪的人，對於這死屍產生珍寶的想法，像這樣歡喜，心得受持，心中經常修行，滅除諸蓋，禪定逐漸生起。那坐禪的人，已經遠離慾望，已經遠離不善法，有覺有觀，由寂靜所生，有喜樂，進入初禪定以及膨脹之相。問：為什麼用不凈行可以生起初禪，而不是其他的禪定？答：因為這種修行還沒有經過觀察，所以成為束縛之處。經常隨覺隨觀，覺觀恒常顯現，它的表相才能生起。如果離開覺觀，心就不能安定。所以是初禪生起，而不是其他的禪定。再者說，這不凈之相的顏色、形狀等，如果不一心思惟，就不能生起於行。思惟，就是覺觀的事情。

【English Translation】 English version Sitting. Constantly maintain the contemplation of impurity in your mind. What is the meaning of 'one who practices without duality'? It is to attain stillness of the body and to prevent thoughts from wavering. Because of non-ignorance, the senses are drawn inward, and the mind does not wander outward. What is the meaning of 'the path of coming and going'? It is to attain stillness of the body. What is the meaning of 'avoiding adverse winds'? It is to avoid foul odors. What is the meaning of 'not taking near or far' when sitting? If you take the far, you cannot remove the (impure) appearance; if you take the near, you cannot generate aversion, nor can you see its true nature. Because you cannot see its true nature, that (of craving) appearance will not arise. Therefore, do not take the far, and do not take the near. What is the meaning of 'contemplating all appearances' when sitting? It is because of non-ignorance that it is called non-ignorance. If a meditator enters a quiet place and sees an impure sight as if it were right in front of him, fear arises in his mind. Therefore, even if a corpse rises and chases after him, the meditator will not be alarmed. He contemplates in his mind, knowing this already, upholding it with mindfulness and wisdom, and having contemplated the appearance thoroughly. This is the thorough appearance (of impurity). Applying the mind in this way is called non-ignorance. Question: What is the meaning of 'taking the ten aspects of practice'? Answer: It is to bind the mind. What is the meaning of 'contemplating the path of coming and going'? It is to generate the sequential Dharma. What is the sequential Dharma? If a meditator enters a quiet place, sometimes the mind becomes disturbed because he does not constantly contemplate, and the impure appearance does not arise. Therefore, the meditator should gather all his mind, contemplate the path of coming and going, contemplate the place of meditation, contemplate the thorough appearance, and contemplate the ten aspects of taking. The meditator, contemplating in this way again and again, will generate the (impure) appearance again, as if seeing it with his eyes. This is called generating the sequential Dharma. Initially, the meditator develops the thought of a jewel towards this corpse. Rejoicing in this way, the mind upholds it, constantly practicing in the mind, eliminating the hindrances, and gradually generating the dhyana. The meditator, having abandoned desire, having abandoned unwholesome dharmas, with initial and sustained thought, born of stillness, with joy and pleasure, enters the first dhyana and the appearance of bloating. Question: Why can the first dhyana be generated through the practice of impurity, and not other dhyanas? Answer: Because this practice has not yet been observed, it becomes a place of bondage. Constantly following awareness and contemplation, awareness and contemplation constantly appear, and its appearance can arise. If awareness and contemplation are abandoned, the mind cannot be at peace. Therefore, it is the first dhyana that arises, and not other dhyanas. Furthermore, the color, shape, etc., of this impure appearance, if not contemplated with one mind, cannot be generated into practice. Thinking is the matter of initial and sustained thought.

不能堪任離於覺觀為思惟行。是故唯初禪起非余禪。復說此不凈相不可耐事。于不耐事不能舉心。于不凈處心由喜樂故。除覺觀方便。以覺觀方便力。是時修行由如臭屎。是故唯初禪起非余禪。問于不耐事云何起喜樂。答不耐事非因為起喜樂。複次善斷蓋熱故。以修心自在故。起喜樂行。余如初廣說(膀脹相已竟)。

問云何青淤相。何修何相何味何處何功德。云何取其相。答青淤者。或死一宿。或二三宿。成青淤相。如青所染色隨生。此謂青淤相。彼青淤是謂青相。以正智知。此謂青淤相。心住不亂此謂修。受持青相為相。厭為味。作意不耐為處等膀脹相功德。修其相者。如初廣說(青淤相已竟)。

問云何潰爛相。何修何相何味何處何功德。云何取相。答潰爛者。或死二三宿潰爛膿出。猶如灌酪。身成潰爛。此謂潰爛。于潰爛相以正智知。是謂潰爛相心住不亂此謂修。受持潰爛為相。厭為味。作意不耐為處。等膀脹相功德。取相如初廣說(潰爛相可知潰爛相已竟)。

問云何斬斫離散相。何修何相何味何處何功德。云何取其相。答斬斫離散者。或以刀劍斬斫身體離散。復說所擲死屍。此謂斬斫離散。于斬斫離散是正智知。此謂斬斫離散想。心住不亂此謂修。斬斫離散想為相。厭為味。作意不凈

【現代漢語翻譯】現代漢語譯本：不能勝任離開覺和觀的狀態，而進行思惟活動。因此，只有初禪才能生起，其他禪定不行。進一步說，這種不凈的景像是令人難以忍受的。對於令人難以忍受的事物，無法集中注意力。在不凈之處，心因為喜樂而動搖，需要去除覺和觀的干擾。憑藉覺和觀的力量，修行就像面對臭屎一樣。因此，只有初禪才能生起，其他禪定不行。問：對於令人難以忍受的事物，如何生起喜樂？答：令人難以忍受的事物本身不是生起喜樂的原因。進一步說，是因為善於斷除蓋障的熱惱，以及修心達到自在的緣故，才能生起喜樂。其餘的如同最初所廣泛講述的那樣（膀脹相已經講完）。問：什麼是青淤相？修什麼？相是什麼？味道是什麼？處在什麼狀態？有什麼功德？如何取相？答：青淤相是指屍體死亡一晚，或兩三晚后，呈現青紫淤積的顏色。就像被青色染料染過一樣，呈現出青淤的顏色。這就是青淤相。以正確的智慧認知這種青淤，這就是青淤相。心安住而不散亂，這就是修。受持青淤的景象作為（所觀的）相。以厭惡作為（所體驗的）味道。以作意不耐作為（心所處的）狀態，其功德等同於膀脹相。修習這種景象的方法，如同最初所廣泛講述的那樣（青淤相已經講完）。問：什麼是潰爛相？修什麼？相是什麼？味道是什麼？處在什麼狀態？有什麼功德？如何取相？答：潰爛相是指屍體死亡兩三晚后，開始潰爛流膿，就像傾倒的乳酪一樣，身體變得潰爛。這就是潰爛相。以正確的智慧認知這種潰爛的景象，這就是潰爛相。心安住而不散亂，這就是修。受持潰爛的景象作為（所觀的）相。以厭惡作為（所體驗的）味道。以作意不耐作為（心所處的）狀態，其功德等同於膀脹相。取相的方法如同最初所廣泛講述的那樣（潰爛相可以理解，潰爛相已經講完）。問：什麼是斬斫離散相？修什麼？相是什麼？味道是什麼？處在什麼狀態？有什麼功德？如何取相？答：斬斫離散相是指身體被刀劍斬斷，肢體分離散落。進一步說，是指被拋棄的屍體。這就是斬斫離散相。以正確的智慧認知這種斬斫離散的景象，這就是斬斫離散想。心安住而不散亂，這就是修。以斬斫離散的景象作為（所觀的）相。以厭惡作為（所體驗的）味道。以作意不凈

【English Translation】 English version: It is not possible to be capable of abandoning initial and sustained application of thought (覺觀, Jue Guan) to engage in discursive thinking. Therefore, only the first Dhyana (禪, Chan) arises, not the other Dhyanas. Furthermore, it is said that this impure appearance is unbearable. One cannot focus the mind on unbearable things. In impure places, the mind is moved by joy and pleasure, so the means of initial and sustained application of thought must be removed. By the power of the means of initial and sustained application of thought, the practice at that time is like facing foul excrement. Therefore, only the first Dhyana arises, not the other Dhyanas. Question: How does joy and pleasure arise in unbearable things? Answer: Unbearable things are not the cause of the arising of joy and pleasure. Furthermore, because of the good severance of the heat of the hindrances (蓋, Gai), and because of the freedom of mind through cultivation, joy and pleasure arise. The rest is as extensively explained at the beginning (the bloated appearance is finished). Question: What is the livid and decaying appearance (青淤相, Qing Yu Xiang)? What is cultivated? What is the appearance? What is the taste? What is the state? What are the merits? How is the appearance taken? Answer: The livid and decaying appearance is when a corpse has been dead for one night, or two or three nights, and develops a livid and decaying appearance. Like something dyed with blue dye, it appears livid. This is called the livid and decaying appearance. Knowing this lividity with correct wisdom is called the livid and decaying appearance. The mind abiding without disturbance is called cultivation. Holding the livid appearance as the appearance. Disgust as the taste. Attending to the unbearable as the state, the merits are equal to the bloated appearance. Cultivating this appearance is as extensively explained at the beginning (the livid and decaying appearance is finished). Question: What is the festering appearance (潰爛相, Kui Lan Xiang)? What is cultivated? What is the appearance? What is the taste? What is the state? What are the merits? How is the appearance taken? Answer: The festering appearance is when a corpse has been dead for two or three nights and begins to fester and pus flows out, like poured cheese, the body becomes festering. This is called the festering appearance. Knowing this festering appearance with correct wisdom is called the festering appearance. The mind abiding without disturbance is called cultivation. Holding the festering appearance as the appearance. Disgust as the taste. Attending to the unbearable as the state, the merits are equal to the bloated appearance. Taking the appearance is as extensively explained at the beginning (the festering appearance can be understood, the festering appearance is finished). Question: What is the appearance of being cut apart and scattered (斬斫離散相, Zhan Zhuo Li San Xiang)? What is cultivated? What is the appearance? What is the taste? What is the state? What are the merits? How is the appearance taken? Answer: The appearance of being cut apart and scattered is when the body is cut apart by swords and the limbs are scattered. Furthermore, it refers to an abandoned corpse. This is called the appearance of being cut apart and scattered. Knowing this appearance of being cut apart and scattered with correct wisdom is called the thought of being cut apart and scattered. The mind abiding without disturbance is called cultivation. Taking the thought of being cut apart and scattered as the appearance. Disgust as the taste. Attending to impurity

為處。等膀脹相功德。問云何取其相。答于兩耳二指作片片想。作斬斫離散想。如是取相。於一二上取其空相。余如初廣說(斬斫離散相已竟)。

問云何食啖想。何修何相何味何處何功德。云何取其相。答食啖者。或烏鵲鴟梟雕鷲豬狗狐狼虎豹食啖死屍。此謂食啖。于彼食啖。是相以正智知。此謂食啖想。心住不亂此謂修。食啖想為相。厭為味作意不凈為處。等膀脹想功德。余如初廣說(食啖相已竟)。

問云何棄擲想。何修何相何味何處何功德。云何取其相。答棄擲者。于處處方散擲手足。此謂棄擲。于棄擲想是正智知。此謂棄擲想。心住不亂此謂修。受持棄擲想為想。厭為味。作意不凈為處。膀脹想等功德。云何取其相者。一切身份聚在一處。安諸分節。相離二寸。安已作棄擲想取相。余如初廣說(棄擲想已竟)。

問云何殺戮棄擲想。何修何相何味何處何功德。云何取其相。答被殺棄擲者。或以刀杖。或以弓箭。于處處斬斫殺戮死屍。此謂殺戮棄擲。于殺戮棄擲。是想是正智知。此謂殺戮棄擲想。心住不亂此謂修。受持殺戮棄擲想為相。厭為味。作意不凈為處。等膀脹功德。云何取其相者。如初廣說(殺戮棄擲想已竟)。

問云何血涂染想。何修何相何味何處何功德。云何取其相。

【現代漢語翻譯】現代漢語譯本：問：什麼是（修習）斬斫離散想的處所、等同於膀脹想的功德？問：如何取（斬斫離散想的）相？答：在（觀想對像）兩耳旁各取兩指寬的區域，作（被）切割成片的想法，作斬斷、砍碎、離散的想法，如此來取相。在一兩處地方取其空相，其餘的（功德利益）如最初（修習膀脹想時）廣泛解說的那樣。（斬斫離散想已竟）問：什麼是（修習）食啖想？如何修習？什麼是（食啖想的）相？什麼是（食啖想的）味道？什麼是（修習食啖想的）處所？什麼是（修習食啖想的）功德？如何取（食啖想的）相？答：食啖是指，或者烏鴉、喜鵲、鴟梟（chī xiāo，貓頭鷹一類鳥）、雕、鷲（jiù，一種猛禽）、豬、狗、狐貍、狼、老虎、豹子等食啖死屍。這稱為食啖。對於那（死屍被）食啖（的景象），以正確的智慧去認知，這稱為食啖想。心專注不亂，這稱為修。以食啖想作為（觀想的）相，以厭惡作為（觀想的）味道，以作意不凈作為（觀想的）處所，（其功德）等同於膀脹想的功德。其餘的（功德利益）如最初（修習膀脹想時）廣泛解說的那樣。（食啖想已竟）問：什麼是（修習）棄擲想？如何修習？什麼是（棄擲想的）相？什麼是（棄擲想的）味道？什麼是（修習棄擲想的）處所？什麼是（修習棄擲想的）功德？如何取（棄擲想的）相？答：棄擲是指，在各處地方散亂拋擲（屍體的）手足。這稱為棄擲。對於（屍體被）棄擲（的景象），以正確的智慧去認知，這稱為棄擲想。心專注不亂，這稱為修。受持棄擲想作為（觀想的）相，以厭惡作為（觀想的）味道，以作意不凈作為（觀想的）處所，（其功德）等同於膀脹想的功德。如何取（棄擲想的）相呢？將一切身體部分聚集在一處，安置各個分節，（使各部分）相離二寸。安置好后，作棄擲想來取相。其餘的（功德利益）如最初（修習膀脹想時）廣泛解說的那樣。（棄擲想已竟）問：什麼是（修習）殺戮棄擲想？如何修習？什麼是（殺戮棄擲想的）相？什麼是（殺戮棄擲想的）味道？什麼是（修習殺戮棄擲想的）處所？什麼是（修習殺戮棄擲想的）功德？如何取（殺戮棄擲想的）相？答：被殺戮棄擲是指，或者用刀杖，或者用弓箭，在各處地方斬斷砍殺死屍。這稱為殺戮棄擲。對於（屍體被）殺戮棄擲（的景象），以正確的智慧去認知，這稱為殺戮棄擲想。心專注不亂，這稱為修。受持殺戮棄擲想作為（觀想的）相，以厭惡作為（觀想的）味道，以作意不凈作為（觀想的）處所，（其功德）等同於膀脹想的功德。如何取（殺戮棄擲想的）相呢？如最初（修習膀脹想時）廣泛解說的那樣。（殺戮棄擲想已竟）問：什麼是（修習）血涂染想？如何修習？什麼是（血涂染想的）相？什麼是（血涂染想的）味道？什麼是（修習血涂染想的）處所？什麼是（修習血涂染想的）功德？如何取（血涂染想的）相？

【English Translation】 English version: Question: What are the location and the merits equal to the Adhmātaka (bloated corpse) contemplation for the Asucchinnaka (cut-up and scattered corpse) contemplation? Question: How to grasp its characteristic? Answer: Imagine pieces on both sides of the ears, two fingers wide. Imagine cutting, chopping, and scattering. Grasp the characteristic in this way. Grasp the empty characteristic in one or two places. The rest is as explained extensively at the beginning (of the Adhmātaka contemplation). (The Asucchinnaka contemplation is completed). Question: What is the Adhikāditaka (eaten corpse) contemplation? How to practice it? What is its characteristic? What is its taste? What is its location? What are its merits? How to grasp its characteristic? Answer: 'Adhikāditaka' means crows, magpies, owls, eagles, vultures, pigs, dogs, foxes, wolves, tigers, leopards eating a dead body. This is called 'Adhikāditaka'. Knowing this eating with right wisdom is called the Adhikāditaka contemplation. The mind dwelling without disturbance is called practice. The characteristic is the Adhikāditaka contemplation. The taste is disgust. The location is focusing on impurity. The merits are equal to the Adhmātaka contemplation. The rest is as explained extensively at the beginning. (The Adhikāditaka contemplation is completed). Question: What is the Vikkhittaka (scattered corpse) contemplation? How to practice it? What is its characteristic? What is its taste? What is its location? What are its merits? How to grasp its characteristic? Answer: 'Vikkhittaka' means scattering hands and feet in various places. This is called 'Vikkhittaka'. Knowing this scattering with right wisdom is called the Vikkhittaka contemplation. The mind dwelling without disturbance is called practice. Holding the Vikkhittaka contemplation as the characteristic. The taste is disgust. The location is focusing on impurity. The merits are equal to the Adhmātaka contemplation. How to grasp its characteristic? Gather all the body parts in one place, arrange the joints, separating them by two inches. After arranging, grasp the characteristic by contemplating scattering. The rest is as explained extensively at the beginning. (The Vikkhittaka contemplation is completed). Question: What is the Hatavikkhittaka (mutilated and scattered corpse) contemplation? How to practice it? What is its characteristic? What is its taste? What is its location? What are its merits? How to grasp its characteristic? Answer: 'Hatavikkhittaka' means a dead body that has been cut and killed in various places with knives, sticks, bows, and arrows. This is called 'Hatavikkhittaka'. Knowing this mutilation and scattering with right wisdom is called the Hatavikkhittaka contemplation. The mind dwelling without disturbance is called practice. Holding the Hatavikkhittaka contemplation as the characteristic. The taste is disgust. The location is focusing on impurity. The merits are equal to the Adhmātaka contemplation. How to grasp its characteristic? As explained extensively at the beginning. (The Hatavikkhittaka contemplation is completed). Question: What is the Lohitaka (bloody corpse) contemplation? How to practice it? What is its characteristic? What is its taste? What is its location? What are its merits? How to grasp its characteristic?

答血涂染者。或斬截手足形分。出血涂身。此謂血涂染。于血涂染相。是正智知。此謂血涂染想。心住不亂此謂修。受持血涂染想為相。厭為味。作意不凈為處。等膀脹想功德。云何取其相者。如初廣說(血涂染相已竟)。

問云何蟲臭想。何修何相何味何處何功德。云何取其相。答蟲臭者。諸蟲生滿其身。猶如白珠純是蟲聚。此謂蟲臭。于蟲臭想以正智知。此謂蟲臭想。心住不亂此謂修。受持蟲臭想為相。厭為味。作意不凈為處。等膀脹想功德。云何取其相者。如初廣說(蟲臭想已竟)。

問云何骨想。何修何相何味何處何功德。云何取其相。答骨者。謂鉤鎖相連。或肉血筋脈所縛。或無血肉但有筋纏。或無肉血。此謂骨。於此骨想以正智知。此謂骨想。心住不亂此謂修。受持骨想為相。厭為味。作意不凈為處。等膀脹想功德。云何取其相者。如初廣說(骨想已竟)。

問于不凈處云何散句。答初坐禪人有重煩惱。于不種類不應取相。不種類者如男女身。若不凈業人不。凈相不應作意。何故。常觀事故不成厭。于畜生身不起凈想。以一骨起起相自在於骨取。亦復如是。若不凈相以色起。由一切入當觀。若以空起以界。當觀者。以不凈起以不凈當觀。問何故十不凈不多不少。答身失有十種故。復由

【現代漢語翻譯】現代漢語譯本：答：血涂染想是指，或者斬斷手足，肢體分離，鮮血塗滿全身。這稱為血涂染。對於血涂染的景象，以正確的智慧去了解，這稱為血涂染想。心專注於此而不散亂，這稱為修。受持血涂染想作為觀想的對境，以厭惡為滋味，以作意不凈為處所，其功德等同於膀脹想。如何選取其景象呢？如同最初廣說的那樣（血涂染相已經講完）。問：什麼是蟲臭想？如何修習？什麼是其景象？什麼是其滋味？什麼是其處所？什麼是其功德？如何選取其景象？答：蟲臭想是指，各種蟲子遍滿全身，就像白色的珍珠一樣，完全是蟲子的聚集。這稱為蟲臭。對於蟲臭的景象，以正確的智慧去了解，這稱為蟲臭想。心專注於此而不散亂，這稱為修。受持蟲臭想作為觀想的對境，以厭惡為滋味，以作意不凈為處所，其功德等同於膀脹想。如何選取其景象呢？如同最初廣說的那樣（蟲臭想已經講完）。問：什麼是骨想？如何修習？什麼是其景象？什麼是其滋味？什麼是其處所？什麼是其功德？如何選取其景象？答：骨想是指，骨骼像鉤鎖一樣相互連線，或者被血肉筋脈所束縛，或者沒有血肉只有筋纏繞，或者沒有肉和血。這稱為骨。對於這骨的景象，以正確的智慧去了解，這稱為骨想。心專注於此而不散亂，這稱為修。受持骨想作為觀想的對境，以厭惡為滋味，以作意不凈為處所，其功德等同於膀脹想。如何選取其景象呢？如同最初廣說的那樣（骨想已經講完）。問：對於不凈的處所，如何散佈觀想？答：初學禪定的人如果有很重的煩惱，不應該選取不相同的種類作為觀想對象。不相同的種類比如男女之身。如果是不凈業的人，不應該作意于清凈的景象。為什麼呢？因為經常觀看的緣故，不能產生厭惡。對於畜生的身體，不應生起清凈的想法。從一根骨頭開始生起觀想，自在地在骨頭上選取觀想對象，也是這樣。如果從不凈的景象以色開始，應當以一切入（Kasinayatana）來觀察。如果以空開始，應當以界（Dhatu）來觀察。如果以不凈開始，應當以不凈來觀察。問：為什麼十不凈觀不多也不少？答：因為身體的壞滅有十種方式的緣故。又因為...

【English Translation】 English version: Answer: 'Blood-smeared' refers to the case where hands and feet are severed, limbs are separated, and blood smears the whole body. This is called 'blood-smeared'. To know this 'blood-smeared' appearance with correct wisdom is called 'blood-smeared' perception. To keep the mind focused and undisturbed is called practice. To hold the 'blood-smeared' perception as an object, with disgust as its flavor, and to focus on impurity as its place, its merit is equal to that of the 'bloated' perception. How to grasp its appearance? As explained in detail at the beginning (the 'blood-smeared' appearance is now complete). Question: What is the 'worm-infested' perception? How to practice it? What is its appearance? What is its flavor? What is its place? What is its merit? How to grasp its appearance? Answer: 'Worm-infested' refers to the case where various worms fill the body, like white pearls, purely a gathering of worms. This is called 'worm-infested'. To know this 'worm-infested' appearance with correct wisdom is called 'worm-infested' perception. To keep the mind focused and undisturbed is called practice. To hold the 'worm-infested' perception as an object, with disgust as its flavor, and to focus on impurity as its place, its merit is equal to that of the 'bloated' perception. How to grasp its appearance? As explained in detail at the beginning (the 'worm-infested' appearance is now complete). Question: What is the 'skeleton' perception? How to practice it? What is its appearance? What is its flavor? What is its place? What is its merit? How to grasp its appearance? Answer: 'Skeleton' refers to bones connected like hooks and chains, or bound by flesh, blood, sinews, and veins, or without flesh and blood but only sinews wrapped around, or without flesh and blood. This is called 'skeleton'. To know this 'skeleton' appearance with correct wisdom is called 'skeleton' perception. To keep the mind focused and undisturbed is called practice. To hold the 'skeleton' perception as an object, with disgust as its flavor, and to focus on impurity as its place, its merit is equal to that of the 'bloated' perception. How to grasp its appearance? As explained in detail at the beginning (the 'skeleton' appearance is now complete). Question: Regarding impure places, how to scatter the contemplation? Answer: A beginner in meditation who has heavy afflictions should not take dissimilar kinds as objects. Dissimilar kinds are like the bodies of men and women. If one is practicing impurity, one should not focus on pure appearances. Why? Because constant viewing does not produce disgust. One should not generate pure thoughts towards the bodies of animals. Starting the contemplation from a single bone, freely taking the object of contemplation from the bones, is also like this. If the impure appearance arises from color, one should contemplate with the 'all-embracing' (Kasinayatana). If it arises from emptiness, one should contemplate with the 'element' (Dhatu). If it arises from impurity, one should contemplate with impurity. Question: Why are there neither more nor fewer than ten impure contemplations? Answer: Because there are ten ways in which the body decays. Also because...

十人故成十想。欲人當修膀脹想。色愛慾人當修青淤想。如凈欲人當修壞爛想。余亦可知。複次不凈相。不可得故。一切不凈想欲對治故。若欲行人是其所得。彼當取相。是故說一切不凈。為十種不凈想。問何故不令增長。答若人樂厭欲。令起自性身想。何故。若有自性身想。于想速得厭。彼分故。已令增長不凈想。是其身相得除。已除自身想。不速得厭。是故不應令增長。又說若得無慾。為修大心。成令增長。如阿毗曇說。處離欲等初禪正受住膀脹。及起無量事。如大德摨狗父說偈。

比丘佛家財　　于怖畏林處　既已修骨想　　普令滿此地　我知彼比丘　　速當斷欲染(十不凈已竟)

問云何唸佛。何修何相何味何處何功德。云何修行。答佛者。世尊自然無師。于未聞法正覺正諦。能知一切得力自在。此謂為佛。唸佛世尊正遍知道菩提功德。念隨唸唸持念不忘念根念力正念。此謂唸佛。心住不亂此謂修。令起佛功德為相。恭敬為味。增長信為處。若修行唸佛。成得十八功德。信增長念增長。慧增長恭敬增長。功德增長。多歡喜堪任苦行。離於怖畏。于受惡法。得生慚愧。常與師共住。心樂佛地行向善趣。最後醍醐。如說修多羅涅底裡句。若人慾唸佛。其可恭敬如佛像處。云何修行。初坐禪人。往寂

【現代漢語翻譯】現代漢語譯本：十種想的產生是因為十種人。對於有強烈性慾的人，應當修習膨脹想（身體腫脹腐爛的觀想）。對於貪愛美色的人，應當修習青瘀想（身體呈現青紫色腐爛的觀想）。對於有潔癖的人，應當修習腐爛想（身體腐爛的觀想）。其餘情況可以依此類推。此外，因為不凈的自性是不可得的，一切不凈想都是爲了對治慾望。如果修行慾望的人能夠從中獲得益處，他們應當專注于這些觀想。因此，說一切不凈都是爲了修習十種不凈想。有人問：為什麼不讓這些觀想增長呢？回答：如果有人喜歡厭惡慾望，就讓他們生起自身不凈的觀想。為什麼呢？如果有了自身不凈的觀想，就能很快地對慾望產生厭惡。因為這個原因，已經讓他們增長不凈想，從而去除對自身身體的執著。如果已經去除了對自身身體的執著，就不會很快地對慾望產生厭惡。因此，不應該讓他們增長不凈想。又說，如果獲得了無欲的狀態，是爲了修習廣大的心，從而使其增長。正如《阿毗曇》所說，處於遠離慾望等的狀態，進入初禪的正受，安住于膨脹想，並且生起無量的事情。正如大德摨狗父所說的偈頌：『比丘是佛陀的家產，在令人怖畏的森林中安住。既然已經修習了白骨觀，就讓白骨充滿這片土地。我知道那位比丘，很快就能斷除慾望的染污。』（十不凈觀已結束）問：如何唸佛？唸佛修什麼？唸佛的相是什麼？唸佛的味道是什麼？唸佛的處所是什麼？唸佛的功德是什麼？如何修行？答：佛（Buddha），世尊（Bhagavan），是自然而然的覺悟者，沒有老師的教導，在未曾聽聞佛法的情況下，正確地覺悟了真理，能夠知道一切，獲得力量和自在。這就是佛。唸佛就是念世尊的正確、普遍的知道和菩提（Bodhi，覺悟）的功德。念隨念、唸唸持念、不忘念、念根、念力、正念，這就是念佛。心安住而不散亂，這就是修。使佛的功德生起，這就是相。恭敬，這就是味。增長信心，這就是處所。如果修行唸佛，就能成就獲得十八種功德：信心增長、念增長、智慧增長、恭敬增長、功德增長、多歡喜、堪能忍受苦行、遠離怖畏、對於接受惡法，能夠生起慚愧、常常與師父共同居住、內心喜愛佛的境界、行為趨向善道、最終獲得涅槃（Nirvana，寂滅）的醍醐味。正如《修多羅》（Sutra，經）《涅底裡句》所說：如果有人想要念佛，就應該像對待佛像一樣恭敬。如何修行呢？初學禪定的人，前往寂靜的地方。

【English Translation】 English version: Ten thoughts arise because of ten types of people. For those with strong sexual desire, they should cultivate the 'puffing-up' contemplation (visualizing the body swelling and decaying). For those who crave beauty, they should cultivate the 'discoloration' contemplation (visualizing the body turning bluish-purple and decaying). For those who are fastidious about cleanliness, they should cultivate the 'decaying' contemplation (visualizing the body rotting). Other situations can be inferred similarly. Furthermore, because the inherent nature of impurity is unattainable, all impurity contemplations are for counteracting desire. If practitioners of desire can benefit from them, they should focus on these contemplations. Therefore, it is said that all impurity is for cultivating the ten impurity contemplations. Someone asks: Why not let these contemplations grow? The answer: If someone likes to detest desire, let them generate the thought of their own body as impure. Why? If they have the thought of their own body as impure, they can quickly develop aversion to desire. Because of this reason, they have already been made to increase the impurity contemplation, thereby removing attachment to their own body. If attachment to their own body has been removed, they will not quickly develop aversion to desire. Therefore, they should not be made to increase the impurity contemplation. It is also said that if one obtains a state of non-desire, it is for cultivating a vast mind, thereby making it grow. As the Abhidhamma (Abhidhamma, Buddhist philosophical texts) says, being in a state of detachment from desire, etc., entering the correct reception of the first Dhyana (Dhyana, meditation), abiding in the puffing-up contemplation, and generating immeasurable things. As the Venerable Thigh-Dog-Father said in a verse: 'A Bhikkhu (Bhikkhu, Buddhist monk) is the Buddha's property, Dwelling in a frightening forest. Since he has cultivated the bone contemplation, Let the bones fill this land. I know that Bhikkhu, Will quickly cut off the defilement of desire.' (The ten impurity contemplations are finished) Question: How to practice Buddha-Recollection (Buddha-Recollection, Mindfulness of the Buddha)? What does one cultivate in Buddha-Recollection? What is the characteristic of Buddha-Recollection? What is the taste of Buddha-Recollection? What is the place of Buddha-Recollection? What are the merits of Buddha-Recollection? How to practice? Answer: The Buddha (Buddha), the World Honored One (Bhagavan), is a naturally enlightened being, without a teacher's guidance, who correctly awakened to the truth in the absence of hearing the Dharma (Dharma, Buddhist teachings), able to know everything, and obtain power and freedom. This is the Buddha. Buddha-Recollection is recollecting the World Honored One's correct, universal knowledge, and the merits of Bodhi (Bodhi, enlightenment). Recollecting, constantly holding in mind, not forgetting, the root of mindfulness, the power of mindfulness, right mindfulness, this is Buddha-Recollection. The mind abiding without distraction, this is cultivation. Causing the Buddha's merits to arise, this is the characteristic. Reverence, this is the taste. Increasing faith, this is the place. If one cultivates Buddha-Recollection, one can achieve and obtain eighteen merits: faith increases, mindfulness increases, wisdom increases, reverence increases, merits increase, much joy, able to endure hardship, away from fear, with regard to receiving evil dharmas, able to generate shame and remorse, always dwelling with the teacher, the mind delights in the Buddha's realm, actions tend towards goodness, and ultimately obtains the nectar-like taste of Nirvana (Nirvana, liberation). As the Sutra (Sutra, Buddhist scripture) 'Netti' says: If someone wants to practice Buddha-Recollection, they should be as respectful as they would be towards a Buddha image. How to practice? A beginner in meditation should go to a quiet place.

寂處攝心不亂。以不亂心。念如來世尊應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。於是彼者到一切功德彼岸。世尊者。得世稱譽故名世尊。復得妙法故名世尊。復得供養故名世尊。得福具足故名世尊。道法之主故名世尊。以是因故得名世尊。以彼因故受供養名阿羅漢。殺煩惱怨。名阿羅漢。折生死輪輻。名阿羅漢。正遍知者。以一切行正知一切諸法。名正遍覺。復殺無明名正遍覺。以獨覺無上菩提。名正遍覺。明行足者。明者三明。宿命智明。眾生生死智明。漏盡智明。世尊以宿命智明。斷殺過去無明。以眾生生死智明。斷殺未來無明。以漏盡智明。斷殺現在無明。已斷殺過去無明故。以一切行一切過去法。世尊應念即現。已斷殺未來無明故。以一切行一切未來法。世尊應念即現。已斷殺現在無明故。以一切行一切現在法。世尊應念即現。行者。戒定足具。戒者。謂一切善法處。故言明行。足者。謂一切神通處故。名明行足。具者。謂一切定。於是世尊。以一切智。以三明以行得大慈悲。以作世間饒益。明得自在。以知處故。以起論道無人能勝。滅諸煩惱。以清凈正行。以明具足成世間眼。現饒益不饒益故。以行具足成世間依。作救怖畏。以明解脫。于第一義已得通達。以行成濟渡。作世間義。於一

切事自然無師。所行平等得無上寂寂。以明行足世尊成就。此謂明行具足。善逝者。到善路故。名曰善逝。不復更來到。于醍醐界。無為涅槃。故名善逝。復說法不顛倒。故名善逝。復說法不僻。故名善逝。復說法無過患。故名善逝。復說法不多不少。故名善逝。世間解者。世間有二種。謂眾生世間。行世間。世尊以一切行。知眾生世間。以知眾生種種欲樂。以根差別。以宿命以天眼。以從去來。以和合以成就。以種種可化。以種種堪不堪。以種種生。以種種趣。以種種地以種種業。以種種煩惱。以種種果報。以種種善惡。以種種縛解。以如是等行。世尊悉知眾生世間。復說行世間者。世尊亦知以一切業。亦知諸行。以定相以隨其自相因緣。善不善無記。以種種陰。以種種界。以種種入。以智明瞭。以無常苦無我。以生不生。如是等行。世尊悉知世間諸行。此謂世間解。無上者。世無有上。此謂無上。複次無人與等。複次最勝無比。余不能過。故名無上。調御丈夫者。有三種人。或聞法即悟。或說因緣。或說宿命。世尊御八解脫道。調伏眾生故。名調御丈夫。天人師者。世尊能度天人。從生老死怖畏園林。故名天人師。複次教誡見思惟道。名天人師。如是以此門以此行。當念如來。複次如本師說。以四種行修念世尊。

【現代漢語翻譯】現代漢語譯本切事自然無師：一切事情的發生都是自然而然的，不需要老師教導。所行平等得無上寂寂：所做的一切都是平等的，從而獲得無上的寂靜。以明行足世尊成就。此謂明行具足：因為具備了智慧和德行，所以成就了世尊的果位。這就是所謂的明行具足。善逝者。到善路故。名曰善逝：因為到達了善良的道路，所以被稱為善逝（Sugata）。不復更來到。于醍醐界。無為涅槃。故名善逝：不再來到輪迴的世界，到達了醍醐（Amrita，不死）的境界，證得了無為的涅槃（Nirvana），所以被稱為善逝。復說法不顛倒。故名善逝：又因為所說的法不顛倒，所以被稱為善逝。復說法不僻。故名善逝：又因為所說的法不偏頗，所以被稱為善逝。復說法無過患。故名善逝：又因為所說的法沒有過失和禍患，所以被稱為善逝。復說法不多不少。故名善逝：又因為所說的法不多也不少，恰到好處，所以被稱為善逝。世間解者。世間有二種。謂眾生世間。行世間：世間解（Lokavidu，瞭解世間者），世間有兩種，即眾生世間和行世間。世尊以一切行。知眾生世間：世尊通過一切行爲了解眾生世間。以知眾生種種欲樂。以根差別。以宿命以天眼。以從去來。以和合以成就。以種種可化。以種種堪不堪。以種種生。以種種趣。以種種地以種種業。以種種煩惱。以種種果報。以種種善惡。以種種縛解。以如是等行。世尊悉知眾生世間：通過了解眾生種種的慾望和快樂，根器的差別，宿命，天眼，從哪裡來，到哪裡去，如何和合，如何成就，種種可以教化的情況，種種堪能與不堪能的情況，種種的生，種種的趣向，種種的境地，種種的業，種種的煩惱，種種的果報，種種的善與惡，種種的束縛與解脫等等，世尊完全瞭解眾生世間。復說行世間者。世尊亦知以一切業。亦知諸行。以定相以隨其自相因緣。善不善無記。以種種陰。以種種界。以種種入。以智明瞭。以無常苦無我。以生不生。如是等行。世尊悉知世間諸行。此謂世間解：再說行世間，世尊也通過一切業，瞭解諸行，以確定的相，隨著各自的自相因緣，善、不善、無記，以種種的陰（Skandha，五蘊），以種種的界（Dhatu，十八界），以種種的入（Ayatana，十二入），以智慧明瞭，以無常、苦、無我，以生與不生等等，世尊完全瞭解世間諸行。這就是所謂的世間解。無上者。世無有上。此謂無上：無上（Anuttara），世間沒有比他更高的，這就是所謂的無上。複次無人與等。複次最勝無比。余不能過。故名無上：再者，沒有人能與他相等，再者，他是最殊勝無比的，沒有人能超過他，所以被稱為無上。調御丈夫者。有三種人。或聞法即悟。或說因緣。或說宿命。世尊御八解脫道。調伏眾生故。名調御丈夫：調御丈夫（Purusadamyasarathi），有三種人，或者聽聞佛法就能領悟，或者通過講述因緣，或者通過講述宿命。世尊駕馭八解脫道，調伏眾生，所以被稱為調御丈夫。天人師者。世尊能度天人。從生老死怖畏園林。故名天人師：天人師（Sasta Devamanusyanam），世尊能夠度化天人和人類，從生老死的恐懼中解脫出來，所以被稱為天人師。複次教誡見思惟道。名天人師：再者，教誡見道、思惟道，被稱為天人師。如是以此門以此行。當念如來：像這樣通過這些門徑和修行，應當憶念如來。複次如本師說。以四種行修念世尊：再者，如本師所說，以四種修行來憶念世尊。

【English Translation】 English version 『Cut-things naturally without a teacher』: All things happen naturally, without the need for a teacher. 『What is done is equal, obtaining unsurpassed tranquility』: All that is done is equal, thereby obtaining unsurpassed tranquility. 『Accomplished with wisdom and conduct, the World Honored One achieves. This is called complete wisdom and conduct』: Because of possessing wisdom and virtue, the World Honored One's state is achieved. This is what is called complete wisdom and conduct. 『Sugata (Well-Gone). Because of reaching the good path, he is called Sugata』: Because of reaching the good path, he is called Sugata. 『No longer coming again, to the realm of Amrita (nectar of immortality), unconditioned Nirvana, therefore called Sugata』: No longer coming to the world of Samsara, reaching the realm of Amrita, attaining unconditioned Nirvana, therefore called Sugata. 『Again, because the Dharma spoken is not inverted, therefore called Sugata』: Again, because the Dharma spoken is not inverted, therefore called Sugata. 『Again, because the Dharma spoken is not biased, therefore called Sugata』: Again, because the Dharma spoken is not biased, therefore called Sugata. 『Again, because the Dharma spoken has no faults, therefore called Sugata』: Again, because the Dharma spoken has no faults, therefore called Sugata. 『Again, because the Dharma spoken is neither too much nor too little, therefore called Sugata』: Again, because the Dharma spoken is neither too much nor too little, just right, therefore called Sugata. 『Knower of the world. There are two kinds of world, namely the sentient beings' world and the action world』: Lokavidu (Knower of the world), there are two kinds of world, namely the sentient beings' world and the action world. 『The World Honored One knows the sentient beings' world through all actions』 : The World Honored One understands the sentient beings' world through all actions. 『Knowing the various desires and pleasures of sentient beings, with differences in faculties, with past lives, with the divine eye, with coming and going, with harmony and accomplishment, with various ways of being transformed, with various capacities and incapacities, with various births, with various destinies, with various realms, with various karmas, with various afflictions, with various retributions, with various good and evil, with various bonds and liberations, with such actions, the World Honored One fully knows the sentient beings' world』: Through understanding the various desires and pleasures of sentient beings, the differences in faculties, past lives, the divine eye, where they come from, where they go to, how they harmonize, how they accomplish, the various ways of being transformed, the various capacities and incapacities, the various births, the various destinies, the various realms, the various karmas, the various afflictions, the various retributions, the various good and evil, the various bonds and liberations, etc., the World Honored One fully knows the sentient beings' world. 『Again, speaking of the action world, the World Honored One also knows all karmas, also knows all actions, with fixed characteristics, following their own characteristics and conditions, good, non-good, neutral, with various Skandhas (aggregates), with various Dhatus (elements), with various Ayatanas (sense bases), with wisdom and clarity, with impermanence, suffering, non-self, with birth and non-birth, with such actions, the World Honored One fully knows all actions of the world. This is called Knower of the world』 : Again, speaking of the action world, the World Honored One also knows all karmas, also knows all actions, with fixed characteristics, following their own characteristics and conditions, good, non-good, neutral, with various Skandhas, with various Dhatus, with various Ayatanas, with wisdom and clarity, with impermanence, suffering, non-self, with birth and non-birth, etc., the World Honored One fully knows all actions of the world. This is called Knower of the world. 『Unsurpassed. The world has no superior. This is called unsurpassed』: Anuttara (Unsurpassed), the world has no one higher than him, this is what is called unsurpassed. 『Furthermore, no one is equal to him. Furthermore, he is the most supreme and incomparable. No one can surpass him. Therefore, he is called unsurpassed』: Furthermore, no one can be equal to him, furthermore, he is the most supreme and incomparable, no one can surpass him, therefore he is called unsurpassed. 『Tamer of beings. There are three kinds of people. Some awaken immediately upon hearing the Dharma, some through explaining causes and conditions, some through explaining past lives. The World Honored One drives the eightfold path of liberation, taming sentient beings, therefore called Tamer of beings』: Purusadamyasarathi (Tamer of beings), there are three kinds of people, some awaken immediately upon hearing the Dharma, some through explaining causes and conditions, some through explaining past lives. The World Honored One drives the eightfold path of liberation, taming sentient beings, therefore called Tamer of beings. 『Teacher of gods and humans. The World Honored One can deliver gods and humans, from the fearful garden of birth, old age, and death. Therefore, he is called Teacher of gods and humans』: Sasta Devamanusyanam (Teacher of gods and humans), the World Honored One can deliver gods and humans, from the fear of birth, old age, and death, therefore he is called Teacher of gods and humans. 『Furthermore, teaching the path of seeing and the path of thinking, is called Teacher of gods and humans』: Furthermore, teaching the path of seeing and the path of thinking, is called Teacher of gods and humans. 『Thus, with this gate and with this practice, one should remember the Tathagata』: Thus, with these paths and practices, one should remember the Tathagata. 『Furthermore, as the original teacher said, with four kinds of practices, cultivate mindfulness of the World Honored One』: Furthermore, as the original teacher said, with four kinds of practices, cultivate mindfulness of the World Honored One.

本昔因緣以起自身。以得勝法。以作世間饒益。從初所愿。乃至最後。生於此中間。久遠之時。二十阿僧祇劫。一百千億。觀凡夫根念根所。初慈哀世間。我已得脫。當令彼脫。我已得調。當令彼調。我已得安。當令彼安。我已入涅槃。當令彼得入涅槃。施戒出忍諦受持慈舍精進智慧。皆令滿足。為得菩提。世尊為菩薩時。說本生因緣。作兔子身。常行佈施。當念可護生戒摩瞿頻陀生。當念出離生忍辱生。當念忍普明生。當念實語當念惡蹇生。當念受持當念帝釋慈悲。當念毛豎舍。當念商主正真。當念麋生。當念長壽生。逐父語。當念六牙白象恭敬仙人。當唸白馬生往羅剎國渡諸眾生。當念鹿生護彼壽命舍自壽命。當念猴生令得解脫所屬大苦。複次當念猴生見人落坑以慈心拔出。設樹根果以為供養。彼人樂肉以破我頭。以慈悲說法語其善道。如是以眾愿門。當念世尊本生功德。云何當念世尊自拔身功德。世尊有如是等本生具足。為年少時斷一切居止著。斷兒婦父母親友著。以舍難捨獨住空閑無所有處。欲求無為泥洹寂滅于摩伽陀國。渡尼連禪河。坐菩提樹。降伏魔王及諸鬼兵。于初夜時自憶宿命。于中夜分修得天眼。於後夜中知苦斷集。得證醍醐界。修行八正道。分作證漏盡得菩提覺。從於世間拔出自身。住第一清凈

【現代漢語翻譯】現代漢語譯本過去的因緣使我獲得了自身，憑藉殊勝的佛法，利益世間。從最初的願望，直到最後，在這中間經歷了漫長的時間，二十阿僧祇劫，一百千億次。觀察凡夫的根性和念頭，最初以慈悲之心對待世間，我想我已經解脫了，應當讓他們也解脫；我已經調伏了自己，應當讓他們也調伏；我已經得到了安寧，應當讓他們也得到安寧；我已經進入涅槃，應當讓他們也進入涅槃。佈施、持戒、出離、忍辱、真諦、受持、慈悲、捨棄、精進、智慧，都讓他們圓滿，爲了獲得菩提。世尊作為菩薩時，講述本生因緣，化作兔子之身，常常行佈施。應當憶念可護生戒、摩瞿頻陀生。應當憶念出離生、忍辱生。應當憶念忍普明生。應當憶念實語，應當憶念惡蹇生。應當憶念受持，應當憶念帝釋的慈悲。應當憶念毛豎舍。應當憶念商主的正真。應當憶念麋生。應當憶念長壽生，聽從父親的話。應當憶念六牙白象恭敬仙人。應當憶念白馬生前往羅剎國度化眾生。應當憶念鹿生守護他們的壽命，捨棄自己的壽命。應當憶念猴生讓他們從所屬的巨大痛苦中解脫。再次應當憶念猴生看見人掉進坑裡，以慈悲心將他拔出來，設定樹根果實作為供養。那個人貪圖肉食，用石頭打破我的頭。我以慈悲心為他說法，引導他走向善道。像這樣以眾多愿門，應當憶念世尊本生的功德。如何應當憶念世尊自拔自身的功德呢？世尊有如此等等本生具足，在年少時斷絕一切居所的執著，斷絕對兒媳、父母、親友的執著，捨棄難以捨棄之物，獨自居住在空閑無人的地方，想要尋求無為的涅槃寂滅，在摩伽陀國，渡過尼連禪河，坐在菩提樹下，降伏魔王以及各種鬼兵。在初夜時回憶起自己的宿命，在中夜時修得天眼，在後夜中知曉苦、斷絕集，證得醍醐的境界，修行八正道，分作證悟，斷絕煩惱，獲得菩提覺悟，從世間拔出自身，安住在第一清凈的境界。

【English Translation】 English version Past causes and conditions led to the arising of my own being, through the attainment of the supreme Dharma, to benefit the world. From the initial vow until the very end, in the long period in between, twenty asamkhya kalpas, one hundred thousand kotis. Observing the faculties and thoughts of ordinary beings, initially with compassion towards the world, 'I have already been liberated, I shall liberate them as well; I have already tamed myself, I shall tame them as well; I have already attained peace, I shall lead them to peace as well; I have already entered Nirvana, I shall lead them to enter Nirvana as well.' Giving, upholding precepts, renunciation, patience, truth, acceptance, compassion, relinquishment, diligence, and wisdom, all shall be fulfilled, for the sake of attaining Bodhi (Enlightenment). When the World-Honored One was a Bodhisattva (Enlightenment-being), he spoke of the Jataka (birth stories), taking the form of a rabbit, constantly practicing giving. One should remember the birth of 'Protecting Life Precepts', the birth of Magu Pindas. One should remember the birth of renunciation, the birth of patience. One should remember the birth of 'Patience and Brightness'. One should remember truthfulness, one should remember the birth of 'Evil Cripple'. One should remember acceptance, one should remember the compassion of Sakra (Indra). One should remember the 'Hair Standing on End' giving. One should remember the merchant's truthfulness. One should remember the deer birth. One should remember the 'Long Life' birth, following the father's words. One should remember the six-tusked white elephant revering the immortals. One should remember the white horse birth going to the land of the Rakshasas (demons) to deliver all beings. One should remember the deer birth protecting their lives, sacrificing his own life. One should remember the monkey birth enabling them to be liberated from the great suffering to which they were bound. Furthermore, one should remember the monkey birth seeing a person falling into a pit, compassionately pulling him out, setting out tree roots and fruits as offerings. That person, craving meat, broke my head with a stone. With compassion, I spoke Dharma to him, guiding him to the path of goodness. In this way, through numerous doors of vows, one should remember the merits of the World-Honored One's Jataka. How should one remember the World-Honored One's merit of extracting himself? The World-Honored One had such complete Jataka, in his youth severing all attachments to dwellings, severing attachments to daughters-in-law, parents, relatives, and friends, relinquishing what is difficult to relinquish, dwelling alone in empty and secluded places, desiring to seek the unconditioned Nirvana (liberation), in the Magadha (ancient Indian kingdom) country, crossing the Nairanjana River, sitting under the Bodhi (awakening) tree, subduing Mara (demon king) and all the demon soldiers. In the first watch of the night, he recalled his past lives; in the middle watch of the night, he cultivated and attained the divine eye; in the last watch of the night, he understood suffering, severed accumulation, attained the realm of nectar, cultivated the Eightfold Noble Path, dividing and attesting to the exhaustion of outflows, attaining Bodhi (awakening) enlightenment, extracting himself from the world, abiding in the first purity.

漏盡之地。如是以眾行門。當念世尊自拔身功德。云何當念世尊得勝法功德。如是世尊有解脫心解脫。以如來十力。以十四佛智慧。以十八佛法。已與不一禪法成就到自在彼岸。當念云何世尊成就十力。如來知是處非處。如實而知。如來知過去未來現在善業因緣。以戒以因。若果報等。如實而知。如來知至一切處。具足如實而知。如來知不以一戒種種戒。世間如實而知。如來知眾生種種欲樂。如實而知。如來知眾生種種諸根。如實而知。如來知禪解脫定正受有煩惱無煩惱。如實而知。如來知宿命如實而知。如來知眾生生死。如實而知。如來知漏盡。如實而知。以此十力世尊成就。云何世尊成就十四佛智慧。謂苦智。集智。滅智。道智。義辯智。法辯智。辭辯智。樂說辯智。諸根智。眾生欲樂煩惱使智。雙變智。大慈悲定智。一切智。不障礙智。以此十四智。世尊成就。云何世尊成就十八法。於過去佛智不障礙。未來佛智不障礙。現在佛智不障礙。隨於佛智遍起身業。隨於佛智遍起口業。隨於佛智遍起意業。以此六法世尊成就。欲無退。精進無退。念無退。定無退。慧無退。解脫無退。以此十二法。世尊成就。無可疑事。無誣師事。無不分明。無有急事。無隱覆處。無不觀舍。無可疑事者。無有威儀為于狡獪。誣師事者

【現代漢語翻譯】現代漢語譯本漏盡之地（涅槃的境界）。像這樣通過各種修行法門，應當憶念世尊（佛陀）自身所證得的功德。應當如何憶念世尊所獲得的殊勝之法功德呢？像這樣，世尊具有解脫的心和解脫，憑藉如來的十力，憑藉十四種佛的智慧，憑藉十八種佛法，已經與各種禪定之法相應，成就而到達自在的彼岸。應當憶念世尊如何成就十力呢？如來如實地了知是處非處（事物的可能性與不可能性）。如來如實地了知過去、未來、現在的善業因緣，以戒律為因，以及果報等等。如來如實地了知到達一切處。如來如實地了知不以一種戒律而是種種戒律的世間情況。如來如實地了知眾生種種的慾望和快樂。如來如實地了知眾生種種的根器。如來如實地了知禪定、解脫、正定、正受，以及有煩惱或無煩惱的狀態。如來如實地了知宿命（前世的經歷）。如來如實地了知眾生的生死。如來如實地了知漏盡（煩惱的止息）。世尊憑藉這十力而成就。世尊如何成就十四佛智慧呢？即苦智（對苦的智慧），集智（對苦的起因的智慧），滅智（對苦的止息的智慧），道智（對滅苦之道的智慧），義辯智（對意義的辨別智慧），法辯智（對法的辨別智慧），辭辯智（對言辭的辨別智慧），樂說辯智（樂於演說的辨別智慧），諸根智（對眾生根器的智慧），眾生欲樂煩惱使智（對眾生慾望、快樂和煩惱的智慧），雙變智（顯示神通變化的智慧），大慈悲定智（大慈悲禪定的智慧），一切智（對一切法的智慧），不障礙智（無障礙的智慧）。世尊憑藉這十四種智慧而成就。世尊如何成就十八法呢？對於過去佛的智慧沒有障礙，對於未來佛的智慧沒有障礙，對於現在佛的智慧沒有障礙。隨著佛的智慧而普遍地發起身業，隨著佛的智慧而普遍地發起口業，隨著佛的智慧而普遍地發起意業。世尊憑藉這六法而成就。慾望沒有退失，精進沒有退失，念沒有退失，定沒有退失，慧沒有退失，解脫沒有退失。世尊憑藉這十二法而成就。沒有可懷疑的事，沒有誣衊老師的事，沒有不分明的事，沒有緊急的事，沒有隱瞞之處，沒有不觀察捨棄的。沒有可懷疑的事，即沒有用威儀來作為狡猾的手段。誣衊老師的事...

【English Translation】 English version The place of exhaustion of outflows (Nirvana). Thus, through various practices, one should contemplate the merits of the World Honored One (Buddha) self-liberated. How should one contemplate the merits of the World Honored One's attained supreme Dharma? Thus, the World Honored One possesses a liberated mind and liberation, relying on the Ten Powers of the Tathagata, the Fourteen Buddha Wisdoms, and the Eighteen Buddha Dharmas, having corresponded with various Dhyana Dharmas, achieving and reaching the other shore of freedom. How should one contemplate how the World Honored One achieved the Ten Powers? The Tathagata knows what is possible and impossible as it truly is. The Tathagata knows the causes and conditions of good deeds in the past, future, and present, with precepts as the cause, and the resulting consequences, as they truly are. The Tathagata knows how to reach all places, fully and as it truly is. The Tathagata knows the world with various precepts, not just one, as it truly is. The Tathagata knows the various desires and pleasures of beings, as they truly are. The Tathagata knows the various faculties of beings, as they truly are. The Tathagata knows Dhyana, liberation, Samadhi, right reception, with or without afflictions, as they truly are. The Tathagata knows past lives as they truly are. The Tathagata knows the birth and death of beings as they truly are. The Tathagata knows the exhaustion of outflows as it truly is. The World Honored One is accomplished with these Ten Powers. How does the World Honored One achieve the Fourteen Buddha Wisdoms? Namely, the Wisdom of Suffering, the Wisdom of Accumulation, the Wisdom of Cessation, the Wisdom of the Path, the Wisdom of Discriminating Meaning, the Wisdom of Discriminating Dharma, the Wisdom of Discriminating Language, the Wisdom of Discriminating Eloquence, the Wisdom of Faculties, the Wisdom of Beings' Desires, Pleasures, and Afflictions, the Wisdom of Twin Transformation, the Wisdom of Great Compassionate Samadhi, the Wisdom of All Things, the Wisdom of Non-Obstruction. The World Honored One is accomplished with these Fourteen Wisdoms. How does the World Honored One achieve the Eighteen Dharmas? There is no obstruction to the wisdom of past Buddhas, no obstruction to the wisdom of future Buddhas, no obstruction to the wisdom of present Buddhas. In accordance with the Buddha's wisdom, universally arising bodily karma; in accordance with the Buddha's wisdom, universally arising verbal karma; in accordance with the Buddha's wisdom, universally arising mental karma. The World Honored One is accomplished with these Six Dharmas. There is no regression in desire, no regression in diligence, no regression in mindfulness, no regression in Samadhi, no regression in wisdom, no regression in liberation. The World Honored One is accomplished with these Twelve Dharmas. There is nothing to be doubted, no accusation of the teacher, nothing unclear, no urgent matters, no hidden places, nothing not observed and relinquished. Nothing to be doubted, meaning no use of demeanor as a means of cunning. Accusation of the teacher...

。無急速威儀。無不分明者。以知無不觸。無急事者。無威儀以急事。無隱覆者。心行無有非不憶智。無不觀舍者無有不知舍。以此十八佛法。世尊成就。複次世尊以四無畏。以四念處。以四正勤。以四如意足。以五根以五力。以六神通。以七菩提分。以八聖道分。以八除入。以八解脫。以九次第定。以十聖居止。以十漏盡力。以余不一善法。世尊成就到自在彼岸。如是以此門以此行。當念世尊得勝法功德。云何當念世尊作饒益世間功德。世尊成就一切行。到一切功德彼岸。為慈悲眾生所轉法輪。世間所不能轉。以密護無內外。開醍醐門。已作無量天人。于沙門果無量眾生。得功德分。能令功德具足。以三種變。身變說變教變。令世間信。已伏邪見諸相咒師。已覆惡道已開善趣。已往天上得解脫果。已安聲聞住聲聞法。已制諸戒。已說波羅提木叉。已得勝利養。得佛勝法。已得自在遍滿世間。一切眾生恭敬尊重。乃至天人皆悉聞知。安住不動。慈悲世間饒益世間所作。世尊已作。以此門此行。當念世尊已作世間饒益功德。彼坐禪人以此門此行。已此功德現念如來。其心成信。以信自在。以念自在心常不亂。若心不亂。滅蓋禪分起內行禪成住。問何故唸佛起內行非安。答佛功德者。于第一義深智行處。第一義事于深智行

【現代漢語翻譯】現代漢語譯本：沒有倉促的威儀，沒有不分明的。因為知道沒有不觸及的，沒有緊急的事情，沒有用威儀來應付急事的。沒有隱瞞遮蓋的，心之所行沒有不是憶念智慧的，沒有不觀察捨棄的，沒有不知道捨棄的。憑藉這十八種佛法，世尊成就。此外，世尊憑藉四無畏，憑藉四念處，憑藉四正勤，憑藉四如意足，憑藉五根，憑藉五力，憑藉六神通，憑藉七菩提分，憑藉八聖道分，憑藉八除入，憑藉八解脫，憑藉九次第定，憑藉十聖居止，憑藉十漏盡力，以及其他數不清的善法，世尊成就，到達自在的彼岸。像這樣，通過這個途徑，通過這種修行，應當憶念世尊獲得殊勝的法功德。應當如何憶念世尊所作的饒益世間功德呢？世尊成就一切行，到達一切功德的彼岸，爲了慈悲眾生而轉法輪，這是世間所不能轉的。以秘密守護，沒有內外之分，開啟醍醐之門。已經使無量的天人，在沙門果（Śrāmaṇyaphala）中，無量的眾生，得到功德分，能夠使功德具足。通過三種變化：身變、說變、教變，使世間信服。已經降伏邪見的各種相咒師，已經覆蓋惡道，已經開啟善趣，已經前往天上得到解脫的果報，已經安置聲聞（Śrāvaka）安住于聲聞法，已經制定各種戒律，已經宣說波羅提木叉（Prātimokṣa），已經獲得勝利的供養，獲得佛的殊勝之法，已經獲得自在遍滿世間，一切眾生恭敬尊重，乃至天人都全部聞知，安住不動，慈悲世間，饒益世間所作之事，世尊已經做了。通過這個途徑，通過這種修行，應當憶念世尊已經做了饒益世間的功德。那些坐禪的人通過這個途徑，通過這種修行，用這些功德來現念如來（Tathāgata），他們的心成就信心。以信心自在，以念自在，心常常不亂。如果心不亂，滅除蓋障，禪定之分生起，內行禪成就安住。問：為什麼唸佛生起內行而不是安止呢？答：佛的功德，在於第一義（Paramārtha）的深智行處，第一義的事在於深智行。

【English Translation】 English version: There is no hurried dignity, nothing is unclear. Because it is known that there is nothing untouched, there are no urgent matters, and dignity is not used to deal with urgent matters. There is no concealment, the actions of the mind are all mindful of wisdom, there is no non-observance of relinquishment, and there is no ignorance of relinquishment. With these eighteen Buddha Dharmas, the World-Honored One (Śākyamuni) is accomplished. Furthermore, the World-Honored One, with the four fearlessnesses, with the four foundations of mindfulness, with the four right exertions, with the four bases of psychic power, with the five roots, with the five powers, with the six supernormal powers, with the seven factors of enlightenment, with the eightfold noble path, with the eight eliminations, with the eight liberations, with the nine successive abidings, with the ten noble abodes, with the ten powers of the exhaustion of outflows, and with countless other good Dharmas, the World-Honored One is accomplished, reaching the other shore of freedom. In this way, through this path, through this practice, one should contemplate the World-Honored One obtaining the supreme merits of the Dharma. How should one contemplate the World-Honored One's merits of benefiting the world? The World-Honored One accomplishes all practices, reaching the other shore of all merits, turning the Dharma wheel for the sake of compassion for sentient beings, which the world cannot turn. With secret protection, there is no distinction between inside and outside, opening the gate of nectar. He has enabled countless gods and humans, in the fruit of a renunciant (Śrāmaṇyaphala), countless sentient beings, to obtain a share of merit, enabling merits to be complete. Through three transformations: bodily transformation, speech transformation, and teaching transformation, he makes the world believe. He has subdued various mantra masters with wrong views, covered the evil paths, opened the good realms, gone to the heavens to obtain the fruit of liberation, settled the Hearers (Śrāvaka) in the Hearer's Dharma, established various precepts, proclaimed the Prātimokṣa, obtained victorious offerings, obtained the supreme Dharma of the Buddha, obtained freedom pervading the world, all sentient beings respectfully honor, even the gods all hear and know, abiding unmoving, with compassion for the world, benefiting the world, the World-Honored One has done. Through this path, through this practice, one should contemplate the World-Honored One having done the merits of benefiting the world. Those who practice meditation, through this path, through this practice, use these merits to contemplate the Thus Come One (Tathāgata), their minds achieve faith. With faith, they are free; with mindfulness, they are free; the mind is always undisturbed. If the mind is undisturbed, eliminating the hindrances, the factors of meditation arise, inner practice of meditation is accomplished and abides. Question: Why does mindfulness of the Buddha give rise to inner practice rather than tranquility? Answer: The merits of the Buddha lie in the place of profound wisdom practice of the ultimate meaning (Paramārtha), and the matter of the ultimate meaning lies in profound wisdom practice.

處。心不得安。以細微故。複次當念不一功德。若坐禪人憶念不一功德。心種種緣作意共起。心成不安。是相為一切外行行處。問若念不一功德。心既不一。外行禪不當成。若專一心。外行禪成住。答若念如來功德。及唸佛成一心。是故無過。復說以唸佛四禪亦起(唸佛已竟)。

問云何念法。何修何相何味何處。云何修行。答法者。謂泥洹及修行至泥洹。云何泥洹。滅一切行。出離一切煩惱。滅愛無染寂滅。此謂泥洹。云何修行至泥洹。謂四念處。四正勤。四如意足。五根五力。七覺分八正道分。此謂修行至泥洹。念法出離功德乘功德。彼念隨念正念。此謂念法。彼心住不亂此謂修。起功德法為相。擇法為味。解義為處。唸佛功德等。云何修者。初坐禪人入寂寂。坐攝一切心。以不亂心念法者。善說世尊法。現證無時節。來見乘無時節。來見乘相應。智慧人現證可知。善說世尊法者。離兩邊故名為善說。不異故名為善說。不謬故三種善故名善說。滿清凈故名善說。令現泥洹及修行至泥洹。故名善說。現證者。次第得道果故名現證。作證泥洹及道果故為現證。無時節者。不異時得果故名現證。來見者。汝來我處。見我善法性堪教他。是名來見。乘相應者。若人受降伏。成入醍醐界。名為乘相應。向沙門果名乘相

【現代漢語翻譯】現代漢語譯本：處。心不得安。因為心思過於細微的緣故。再者，應當唸誦『不一』的功德。如果坐禪的人憶念『不一』的功德，心中種種思緒緣著作意一同生起，心便會變得不安。這種狀態是一切外行所行的處境。問：如果唸誦『不一』的功德，心既然不能專一，那麼外行禪便不能成就；如果專心一意，外行禪才能成就安住。答：如果唸誦如來的功德，以及唸佛而成就一心，因此沒有過失。進一步說，通過唸佛，四禪也能生起（唸佛已經完畢）。問：如何念法？修什麼？相是什麼？味是什麼？處是什麼？如何修行？答：法，指的是涅槃以及修行達到涅槃的途徑。什麼是涅槃？是滅除一切行，脫離一切煩惱，滅除愛慾，沒有染著，寂靜安寧。這叫做涅槃。什麼是修行達到涅槃的途徑？指的是四念處、四正勤、四如意足、五根、五力、七覺支、八正道。這叫做修行達到涅槃的途徑。念法，是念誦出離的功德，以及功德的殊勝。這種唸誦，是隨念、正念。這叫做念法。心安住而不散亂，這叫做修。以生起功德之法為相，以選擇法為味，以理解意義為處。如同唸佛的功德等等。如何修呢？最初，坐禪的人進入寂靜之中，端坐攝持一切心念，以不散亂的心念法。世尊的法善於宣說，能夠現證，沒有時間限制，前來見證，與乘相應。有智慧的人能夠現證並了知。世尊的法善於宣說，是因為遠離兩邊，所以稱為善說；不相異，所以稱為善說；不謬誤，因為三種善的緣故，所以稱為善說；圓滿清凈，所以稱為善說；使人能夠證得涅槃以及修行達到涅槃的途徑，所以稱為善說。現證，指的是次第獲得道果，所以稱為現證；作證涅槃以及道果，所以稱為現證。沒有時間限制，指的是不需等待特定時間就能得果，所以稱為現證。前來見證，指的是『你來我處，見我善法的體性，堪能教導他人』，這叫做前來見證。與乘相應，指的是如果有人接受降伏，成就並進入醍醐界，這叫做與乘相應。趨向沙門果，叫做乘相。

【English Translation】 English version: [Because] the mind cannot be at peace, due to its subtlety. Furthermore, one should contemplate the merits of 'non-oneness'. If a meditator remembers the merits of 'non-oneness', various thoughts arise together with intention, and the mind becomes restless. This state is the realm of practice for all external practices. Question: If one contemplates the merits of 'non-oneness', and the mind is not unified, then external meditation cannot be accomplished. If one is single-minded, external meditation can be accomplished and abide. Answer: If one contemplates the merits of the Tathagata (如來, Thus Come One), and achieves single-mindedness through Buddha-recollection, then there is no fault. Furthermore, it is said that through Buddha-recollection, the four Dhyanas (禪, meditative states) can also arise (Buddha-recollection is now complete). Question: How does one contemplate the Dharma (法, teachings)? What is cultivated? What is the characteristic? What is the taste? What is the place? How does one practice? Answer: Dharma refers to Nirvana (泥洹, liberation) and the practice leading to Nirvana. What is Nirvana? It is the cessation of all activities, the liberation from all afflictions, the extinction of craving, freedom from defilement, and peaceful tranquility. This is called Nirvana. What is the practice leading to Nirvana? It refers to the Four Foundations of Mindfulness (四念處), the Four Right Exertions (四正勤), the Four Bases of Supernormal Powers (四如意足), the Five Roots (五根), the Five Powers (五力), the Seven Factors of Enlightenment (七覺分), and the Eightfold Noble Path (八正道分). This is called the practice leading to Nirvana. Contemplating the Dharma means contemplating the merits of liberation and the excellence of merits. This contemplation is mindfulness, right mindfulness. This is called contemplating the Dharma. The mind abiding without disturbance is called practice. The characteristic is the arising of meritorious Dharmas. The taste is the discernment of Dharmas. The place is the understanding of meaning, like the merits of Buddha-recollection, etc. How does one practice? Initially, the meditator enters into stillness, sitting and gathering all thoughts, contemplating the Dharma with an undisturbed mind. The Dharma of the World-Honored One (世尊, Buddha) is well-spoken, can be realized here and now, comes and sees, and corresponds to the vehicle. The wise can realize and know it for themselves. The Dharma of the World-Honored One is well-spoken because it is free from extremes; it is called well-spoken because it is not different; it is called well-spoken because it is not mistaken, due to the three kinds of goodness; it is called well-spoken because it is complete and pure; it is called well-spoken because it leads to the realization of Nirvana and the practice leading to Nirvana. 'Realized here and now' means attaining the fruits of the path in succession; it is called 'realized here and now' because it testifies to Nirvana and the fruits of the path. 'Timeless' means attaining the fruit without waiting for a specific time; it is called 'timeless'. 'Come and see' means 'You come to my place, see the nature of my good Dharma, and be capable of teaching others'; this is called 'come and see'. 'Corresponding to the vehicle' means that if someone accepts subjugation, accomplishes and enters the realm of Amrita (醍醐界, nectar), this is called 'corresponding to the vehicle'. Approaching the fruit of a Shramana (沙門果, ascetic) is called the characteristic of the vehicle.

應。智慧人現證可知者。若人受降伏不受他教。起于滅智無生智解脫智。是名智慧現證。以余行當念法者。是眼是智是安樂是醍醐乘門。是出離是方便。是至滅是至醍醐。無有墮落是醍醐。無為寂寂微妙非相師所行。是妙智人所知。濟渡彼岸是歸依處。彼坐禪人以此門以此行以此功德。現念於法其心成信。由其信念心住不亂。以不亂心滅于諸蓋。禪分得起。外行禪成住。余如初廣說(念法已竟)。

問云何念僧。何相何味何處何功德。云何為修。答僧者聖人和合。此謂為僧。現念僧修行功德。彼念隨念正念。此謂念僧。彼念住不亂此謂修。念起僧功德為相。心恭敬為味。歡喜和合功德為處。唸佛功德等。云何修者。初坐禪人入寂寂。坐攝一切心。不亂心念想。善能修行。世尊沙門眾隨從軟善。世尊沙門眾隨從如法。世尊聖眾隨從和合。世尊聖眾。所謂四雙八輩。世尊沙門眾堪可恭敬供養。堪可合掌。無上世間福田。於是善修行。世尊沙門眾者。隨從善說法故。名修行隨從。為自他饒益故。名修行隨從。已至具足故。名修行隨從。無怨具足故。名修行隨從。離二邊中具足故。名修行隨從。離幻諂故名軟善。離身口邪曲惡故名軟善。隨從如者。八正聖道。彼隨從故。名如隨從。複次如者謂泥洹。為隨從得泥洹故如修

【現代漢語翻譯】現代漢語譯本：應：智慧之人通過親身體驗可以瞭解真理。如果有人接受降伏，不接受其他教導，從對滅智、無生智和解脫智的理解中生起智慧，這被稱為智慧的現證。用其餘的修行方法來憶念佛法，這雙眼就是智慧，就是安樂，就是醍醐（最好的味道）的乘門，是出離，是方便，是到達寂滅，是到達醍醐。沒有墮落就是醍醐，無為寂靜微妙，不是相師所能理解的，是妙智之人所能知曉的。濟渡到彼岸是歸依之處。那些禪坐之人通過這個門徑，通過這種修行，通過這種功德，在當下憶念佛法，他們的內心會生起信心。由於這種信念，他們的心會保持穩定而不散亂。通過不散亂的心，他們可以滅除各種煩惱，禪定的各個組成部分得以生起。外在的修行和禪定得以成就並保持。其餘的就像最初廣泛解釋的那樣（憶念佛法完畢）。問：如何憶念僧眾（Sangha，佛教僧團）？它的相是什麼？它的味道是什麼？它的處所是什麼？它的功德是什麼？如何進行修行？答：僧眾是聖人的集合，這就是所謂的僧眾。當下憶念僧眾的修行功德，憶念、隨念、正念，這就是所謂的憶念僧眾。保持憶念而不散亂，這就是所謂的修行。憶念生起僧眾的功德是它的相，內心恭敬是它的味道，歡喜和合的功德是它的處所，憶念佛陀的功德等等。如何修行呢？最初，禪坐之人進入寂靜，坐下來收攝一切心念，不讓心散亂地去想。善於修行，世尊（釋迦牟尼佛）的沙門（出家修行者）眾隨從柔和善良，世尊的沙門眾隨從如法，世尊的聖眾隨從和合。世尊的聖眾，就是所謂的四雙八輩（四向四果的聖人）。世尊的沙門眾堪可恭敬供養，堪可合掌，是無上的世間福田。因此要好好修行。世尊的沙門眾，因為隨從善於說法，所以被稱為修行隨從。爲了自己和他人的利益，所以被稱為修行隨從。因為已經到達具足的境界，所以被稱為修行隨從。因為沒有怨恨而具足，所以被稱為修行隨從。因為遠離二邊而具足中道，所以被稱為修行隨從。因為遠離虛幻和諂媚，所以被稱為柔和善良。因為遠離身口意的不正和邪惡，所以被稱為柔和善良。隨從如，指的是八正聖道。因為隨從八正聖道，所以被稱為如隨從。再次，如指的是涅槃（Nirvana，解脫的境界），爲了隨從而證得涅槃，所以要如實修行。

【English Translation】 English version: Response: A wise person can know the truth through personal experience. If someone accepts subjugation and does not accept other teachings, and wisdom arises from the understanding of the wisdom of cessation, the wisdom of non-arising, and the wisdom of liberation, this is called the present realization of wisdom. Using the remaining practices to contemplate the Dharma (law, teachings), these eyes are wisdom, are bliss, are the gateway to the best flavor of Ambrosia, are renunciation, are expedient means, are the attainment of extinction, are the attainment of Ambrosia. No falling is Ambrosia, non-action, quiet, subtle, not practiced by those who look at characteristics, is known by those with wonderful wisdom. Crossing to the other shore is the place of refuge. Those who meditate, through this gate, through this practice, through this merit, presently contemplate the Dharma, their hearts will generate faith. Because of this faith, their hearts will remain stable and not be scattered. Through the undistracted heart, they can extinguish various afflictions, and the components of meditation can arise. External practice and meditation can be accomplished and maintained. The rest is as explained extensively at the beginning (contemplation of the Dharma is complete). Question: How to contemplate the Sangha (Buddhist monastic community)? What is its characteristic? What is its taste? What is its place? What is its merit? How to practice? Answer: The Sangha is the assembly of saints, this is what is called the Sangha. Presently contemplate the merits of the Sangha's practice, recollection, subsequent recollection, right recollection, this is what is called contemplating the Sangha. Maintaining recollection without distraction, this is what is called practice. The arising of the merits of the Sangha is its characteristic, reverence in the heart is its taste, the merit of joy and harmony is its place, contemplating the merits of the Buddha (enlightened one), and so on. How to practice? Initially, the meditator enters into stillness, sits down and gathers all thoughts, not letting the mind wander. Being good at practice, the Shramanas (ascetics) of the World Honored One (Shakyamuni Buddha) follow gentleness and goodness, the Shramanas of the World Honored One follow the Dharma, the holy assembly of the World Honored One follows harmony. The holy assembly of the World Honored One, is what is called the four pairs and eight types (the four paths and four fruits of the saints). The Shramanas of the World Honored One are worthy of reverence and offerings, worthy of joining palms, are the supreme field of merit in the world. Therefore, practice well. The Shramanas of the World Honored One, because they follow skillful speech, are called followers of practice. For the benefit of oneself and others, they are called followers of practice. Because they have reached the state of completeness, they are called followers of practice. Because they are complete without resentment, they are called followers of practice. Because they are complete in the middle way, away from the two extremes, they are called followers of practice. Because they are free from illusion and flattery, they are called gentle and good. Because they are free from the incorrectness and evil of body, speech, and mind, they are called gentle and good. Following 'as it is' refers to the Noble Eightfold Path. Because they follow the Noble Eightfold Path, they are called followers of 'as it is'. Again, 'as it is' refers to Nirvana (the state of liberation), in order to follow and attain Nirvana, one must practice 'as it is'.

行。世尊所說四聖諦。隨從如智故名如修行。隨從和合者。隨從沙門和合具足故。名隨從和合。若如是隨從作和合事。成大果大功德如是隨從。故名隨從和合。四雙八輩者。住須陀洹道及住其果故為一雙。住斯陀含道及住其果故為一雙。住阿那含道及住其果。故為一雙。住阿羅漢道及住其果故為一雙。此謂四雙者。彼住道及道果故名四雙。八輩者。四向四果。此謂八輩。沙門者。從聞成就故名沙門。僧者聖和合眾。可請可供養可施可恭敬。無上世間福田。可請者。堪受請名為可請。可供養者。于眾施成大果堪受供養。可施者。若於眾施得大果報。可恭敬者。堪受恭敬事名可恭敬。無上者。最多功德故名無上。世間福田者。是眾生功德處故。名世間福田。以余行當念眾生。如是勝眾真實眾是名醍醐。戒具足。定具足。慧具足。解脫具足。解脫知見具足。彼坐禪人以此門以此行。以現念眾功德。如是現念眾功德其。心成信由。于信念心成不亂以。不亂心能滅諸蓋禪。分得起外禪成住。如初廣說(念僧已竟)。

問云何念戒何修何相何味何處何功德。云何修行。答以功德念清凈戒。彼念隨念正念。此謂念戒。念戒住不亂。此謂修。令起戒功德為相。見過患怖為味。歡喜無過樂是處。若人修行念戒。成得十二功德。成尊

【現代漢語翻譯】現代漢語譯本：行。世尊所說的四聖諦（catu-ariya-sacca，佛教基本教義，包括苦、集、滅、道），隨順智慧而行，所以稱為如修行。隨順和合是指，隨順僧團的和合具足，所以稱為隨順和合。如果這樣隨順，做和合之事，成就大的果報和大的功德，這樣的隨順，所以稱為隨順和合。四雙八輩是指，安住于須陀洹道（sotāpanna-magga，預流果道）以及安住于須陀洹果（sotāpanna-phala，預流果）的為一雙。安住於斯陀含道（sakadāgāmi-magga，一來果道）以及安住於斯陀含果（sakadāgāmi-phala，一來果）的為一雙。安住于阿那含道（anāgāmi-magga，不還果道）以及安住于阿那含果（anāgāmi-phala，不還果）的為一雙。安住于阿羅漢道（arahatta-magga，阿羅漢果道）以及安住于阿羅漢果（arahatta-phala，阿羅漢果）的為一雙。這稱為四雙，他們安住于道和道果，所以稱為四雙。八輩是指，四向四果，這稱為八輩。沙門是指，從聽聞成就而得名沙門。僧是指，聖者的和合之眾，值得請託、值得供養、值得佈施、值得恭敬，是無上的世間福田。值得請託是指，堪能接受請託，所以名為值得請託。值得供養是指，對於僧眾的佈施能成就大的果報，堪能接受供養。值得佈施是指，如果在僧眾中佈施能得到大的果報。值得恭敬是指，堪能接受恭敬之事，所以名為值得恭敬。無上是指，具有最多的功德，所以名為無上。世間福田是指，是眾生積累功德之處，所以名為世間福田。用其餘的修行來憶念眾生，像這樣殊勝的僧眾是真實的僧眾，這稱為醍醐。戒具足，定具足，慧具足，解脫具足，解脫知見具足。那些禪坐的人用這個法門，用這種修行，用現前的正念來增長功德。像這樣用現前的正念增長功德，他的心就成就了信心，由於信心，心就成就了不散亂，以不散亂的心能滅除各種蓋障，禪定的各個組成部分得以生起，外禪得以成就和安住，如最初所廣說的那樣（念僧已經完畢）。問：如何念戒？如何修？相是什麼？味是什麼？處是什麼？功德是什麼？如何修行？答：用功德來憶念清凈的戒律。他憶念、隨念、正念，這稱爲念戒。念戒安住于不散亂，這稱為修。使戒的功德生起是相。見過患的怖畏是味。歡喜沒有過患的快樂是處。如果有人修行念戒，能成就獲得十二種功德，成為尊者。

【English Translation】 English version: So it is. The Four Noble Truths (catu-ariya-sacca) spoken by the World Honored One, following wisdom, are called 'like practice'. 'Following harmony' means following the harmony and completeness of the Sangha (community), hence it is called 'following harmony'. If one thus follows and engages in harmonious activities, achieving great fruits and great merits, such following is called 'following harmony'. 'Four pairs and eight types' refers to those abiding in the path of Stream-entry (sotāpanna-magga) and those abiding in its fruit (sotāpanna-phala), forming one pair. Those abiding in the path of Once-returning (sakadāgāmi-magga) and those abiding in its fruit (sakadāgāmi-phala), forming one pair. Those abiding in the path of Non-returning (anāgāmi-magga) and those abiding in its fruit (anāgāmi-phala), forming one pair. Those abiding in the path of Arhatship (arahatta-magga) and those abiding in its fruit (arahatta-phala), forming one pair. These are called the four pairs, as they abide in the path and the fruit of the path. 'Eight types' refers to the four aspirants and four attainers, these are called the eight types. 'Samana' (ascetic) means one who is named 'Samana' because of accomplishment through hearing. 'Sangha' (community) refers to the harmonious assembly of noble ones, worthy of offerings, worthy of veneration, worthy of alms, a supreme field of merit in the world. 'Worthy of offerings' means capable of receiving offerings, hence named 'worthy of offerings'. 'Worthy of veneration' means that giving to the Sangha achieves great fruits, worthy of receiving veneration. 'Worthy of alms' means that giving alms to the Sangha results in great rewards. 'Worthy of respect' means capable of receiving respectful acts, hence named 'worthy of respect'. 'Supreme' means possessing the most merit, hence named 'supreme'. 'Field of merit in the world' means it is the place where beings accumulate merit, hence named 'field of merit in the world'. Use other practices to remember beings, like this, the excellent Sangha is the true Sangha, this is called the essence. Morality is complete, concentration is complete, wisdom is complete, liberation is complete, knowledge and vision of liberation are complete. Those who meditate use this method, use this practice, use present mindfulness to increase merit. Thus, using present mindfulness to increase merit, their mind achieves faith, and due to faith, the mind achieves non-distraction, and with a non-distracted mind, one can eliminate all hindrances, the components of meditation arise, and external meditation is achieved and abides, as explained extensively at the beginning (mindfulness of the Sangha is now complete). Question: How does one contemplate morality? How does one cultivate it? What is its characteristic? What is its taste? What is its place? What is its merit? How does one practice? Answer: Use merit to contemplate pure morality. He contemplates, follows contemplation, and has right mindfulness, this is called contemplating morality. Contemplating morality abides in non-distraction, this is called cultivation. Causing the merit of morality to arise is the characteristic. Seeing the fear of faults is the taste. Joy and happiness without faults is the place. If a person cultivates contemplating morality, they can achieve and obtain twelve kinds of merit, becoming venerable.

重師重法重僧重戒學重供養重不放逸。于細微過患常見憂怖。護自身亦護他。從此世怖畏解脫。彼世怖畏解脫。多歡喜可愛一切戒功德。是念戒功德。云何修行者。初坐禪人入寂寂。坐攝一切心。不亂心念。自身戒無偏無穿無點無垢無雜。自在智慧所嘆。無所觸令起定。若無偏是無穿。若無穿是不點。如是一切可知。複次若滿清凈戒。是善法住處故。名不偏不穿。作姓稱譽故。名無點無垢。以斷愛故。名為自在。聖所樂故無有過患。智慧所嘆離戒盜故。故名無所觸。成不退處故令起定。以余行當念戒。名戒者。是樂無過患。是姓可貴。以財物自在。如先所說戒功德。如是廣說可知。彼坐禪人以此門以此行以此功德。現念戒由信念心不亂。以不亂心滅于諸蓋。禪分成起外行禪成住。余如初廣說(念戒已竟)。

問云何念施。何修何相何味何處何功德。云何為修。答施者。為利他故。樂饒益他。為他人得舍自財物。此謂施。以念施功德現念舍。彼念隨念正念。此謂念施。彼念住不亂此謂修。令起施功德為相。不蓄為味。不慳為處。若人修行念施。成得十功德。如是施隨樂無慳無貪意。為多人念善取他意。于眾不畏多歡喜慈悲心。向善趣向醍醐。云何修行者。初坐禪人入寂寂。坐攝一切心不亂心自念施。以所舍物我有

【現代漢語翻譯】現代漢語譯本：尊重老師，尊重佛法，尊重僧侶，尊重戒律，重視供養，重視不放逸。對於細微的過失，常常心懷憂慮和恐懼。保護自己也保護他人，從此世的怖畏中解脫，也從彼世的怖畏中解脫。擁有諸多歡喜和可愛的所有戒律功德，這就是憶念戒律的功德。什麼是修行者呢？最初禪修的人進入寂靜之處，靜坐並收攝一切心念，不使心念散亂。自身的戒律沒有偏頗，沒有缺漏，沒有污點，沒有瑕疵，沒有混雜，是自在的，為智慧所讚歎的。沒有任何事物能觸動他，使他生起禪定。如果沒有偏頗，就是沒有缺漏；如果沒有缺漏，就是沒有污點。像這樣，一切都可以理解。進一步說，如果圓滿清凈戒律，就是善法安住的地方，所以稱為『不偏』。因為能帶來好的名聲和讚譽，所以稱為『無點無垢』。因為斷除了愛慾，所以稱為『自在』。因為是聖者所喜愛的，所以沒有過失。因為智慧所讚歎，遠離了偷盜戒，所以稱為『無所觸』。成就了不退轉之處，所以能使禪定生起。用其餘的修行來憶念戒律，稱為『戒』，是快樂且沒有過失的，是值得珍視的名聲。因為對財物能自在施捨，就像先前所說的戒律功德一樣，像這樣廣泛地解說就可以理解。那些禪修的人通過這個門徑，通過這種修行，通過這種功德，現在憶念戒律，由於信念堅定，心不散亂。以不散亂的心來滅除各種蓋障，禪定逐漸生起，外在的行為也成就，禪定也得以安住。其餘的就像最初廣泛解說的那樣（憶念戒律完畢）。問：什麼是憶念佈施？它的修行是什麼？它的相是什麼？它的味道是什麼？它的處所是什麼？它的功德是什麼？什麼是修行？答：佈施是爲了利益他人，樂於饒益他人，爲了他人而捨棄自己的財物，這就是所謂的佈施。以憶念佈施的功德，現在憶念捨棄。對佈施的憶念、隨念、正念，這就是所謂的憶念佈施。對佈施的憶念安住而不散亂，這就是所謂的修行。使佈施的功德生起，這就是它的相。不積蓄，這就是它的味道。不慳吝，這就是它的處所。如果有人修行憶念佈施，就能成就獲得十種功德。像這樣，佈施是隨順快樂的，沒有慳吝，沒有貪慾，心意是爲了更多的人，憶念善法，理解他人的心意，在眾人中不畏懼，充滿歡喜和慈悲心，趨向善道，趨向涅槃。什麼是修行者呢？最初禪修的人進入寂靜之處，靜坐並收攝一切心念，不使心念散亂，自己憶念佈施。因為所捨棄的財物是我的。

【English Translation】 English version: Respect the teacher, respect the Dharma, respect the Sangha, respect the precepts, value offerings, and value non-negligence. Constantly harbor worry and fear for even the slightest transgressions. Protect yourself and protect others, thereby liberating yourself from the fears of this world and the fears of the next. Possessing numerous joyful and lovely merits of all precepts, this is the merit of mindfulness of precepts. What is a practitioner? Initially, a meditator enters a solitary place, sits and gathers all thoughts, not letting the mind wander. One's own precepts are without bias, without holes, without stains, without impurities, and without mixture, being free and praised by wisdom. Nothing can touch him, causing him to arise in Samadhi. If there is no bias, there are no holes; if there are no holes, there are no stains. Thus, everything can be understood. Furthermore, if one fulfills pure precepts, it is a place where good Dharma abides, hence it is called 'unbiased'. Because it brings good name and praise, it is called 'unstained and without impurities'. Because it cuts off desire, it is called 'free'. Because it is loved by the saints, it has no faults. Because it is praised by wisdom and is free from the precept of stealing, it is called 'untouchable'. Achieving a non-regressing state, it enables Samadhi to arise. Using other practices to be mindful of the precepts is called 'precepts', which is joyful and without faults, and is a valuable reputation. Because one is free in giving away possessions, like the merits of precepts mentioned earlier, it can be understood by explaining it extensively. Those meditators, through this path, through this practice, through this merit, now mindful of the precepts, due to firm faith, the mind is not disturbed. With an undisturbed mind, they extinguish various coverings, Samadhi gradually arises, external actions are also accomplished, and Samadhi is also able to abide. The rest is like the initial extensive explanation (Mindfulness of precepts is completed). Question: What is mindfulness of generosity (Dana)? What is its practice? What is its characteristic? What is its taste? What is its place? What is its merit? What is the practice? Answer: Generosity is for the benefit of others, delighting in benefiting others, giving away one's own possessions for the sake of others, this is what is called generosity (Dana). With the merit of mindfulness of generosity, now mindful of giving. The recollection, subsequent recollection, and right recollection of generosity, this is what is called mindfulness of generosity. The recollection of generosity abides without disturbance, this is what is called practice. Causing the merit of generosity to arise, this is its characteristic. Not accumulating, this is its taste. Not being stingy, this is its place. If someone practices mindfulness of generosity, they can achieve and obtain ten merits. In this way, generosity is in accordance with joy, without stinginess, without greed, the intention is for more people, mindful of good Dharma, understanding the minds of others, not fearing in the crowd, full of joy and compassion, heading towards good realms, heading towards Nirvana. What is a practitioner? Initially, a meditator enters a solitary place, sits and gathers all thoughts, not letting the mind wander, and is mindful of generosity himself. Because the possessions given away are mine.

利我善得利。世人為慳垢所牽。我住無慳垢心。我常施與常樂行施。常供給常分佈。彼坐禪人以此門以此行以此功德。現念施彼心成信。由信由念故。心常不亂。以不亂心滅于諸蓋。禪分成起。外行禪成住。余如初廣說(念施已竟)。

問云何念天。何修何相何味何處何功德。云何修行。答依生天功德。念自身功德。彼念隨念正念。此謂念天。彼念住不亂此謂修。令起自身功德天功德等為相。于功德愛敬為味。信功德果為處。若人修行念天。成得八功德。如是彼人五法增長。所謂信戒聞施慧。成天人所念愛敬。于說功德果報。大歡喜踴躍自重其身。及天人所貴。念戒念施以入其內。向善趣向醍醐。云何修行者。初坐禪人入寂寂坐。攝一切心。以不亂心。念天有四王天。有三十三天。有焰摩天。有兜率天。有化樂天。有他化自在天。有梵身天。有天常生。以信成就諸天。從此生。彼我復如是有信。如是戒如是聞如是施如是慧。成就彼諸天。從此生彼。我復如是有慧。當念其身。當念諸天。信戒聞施慧。彼坐禪人以此門以此行以功德現念天。彼心成信。以由信由念。心成不亂。以不亂心滅于諸蓋。禪分成起外行禪成住。問何故念天功德。不念人功德。答諸天功德最妙。生最妙地成妙處心。于妙處修行成妙。是故念天

【現代漢語翻譯】現代漢語譯本利益我，善於獲得利益。世人被慳吝和污垢所牽絆，我安住于沒有慳吝和污垢的心。我經常佈施，常樂於實行佈施，經常供給，經常分發。那位禪修者通過這種方式，這種行為，這種功德，當下憶念佈施，他的心就變得有信心。由於信心和憶念的緣故，他的心常常不散亂。以不散亂的心，滅除各種蓋障，禪定逐漸生起，外在的行為禪定得以成就和安住。其餘的就像最初那樣廣泛地解說（憶念佈施已經完畢）。

問：如何憶念天（deva，天神）？修什麼？相是什麼？味道是什麼？處所是什麼？功德是什麼？如何修行？答：依靠生天的功德，憶念自身（過去）的功德。這種憶念、隨念、正念，就叫做憶念天。這種憶念安住而不散亂，就叫做修。使自身功德和天（deva，天神）的功德等生起，作為（憶念的）相。對於功德的愛敬作為（憶念的）味道。相信功德的果報作為（憶念的）處所。如果有人修行憶念天，就能成就獲得八種功德。這樣，這個人五種法增長，即信心、戒律、聽聞、佈施、智慧。成為天人所憶念、愛敬的對象。對於講述功德果報，感到非常歡喜和踴躍，尊重自身，以及被天人所尊重。憶念戒律、憶念佈施進入內心，趨向善趣，趨向醍醐（最好的美味）。

如何修行呢？最初禪修者進入寂靜處靜坐，收攝一切心，以不散亂的心，憶念有四王天（Cāturmahārājikakāyika-deva，四大天王所居之天），有三十三天（Trāyastriṃśa-deva，忉利天），有焰摩天（Yāmadeva，夜摩天），有兜率天（Tuṣita-deva，兜率天），有化樂天（Nirmāṇarati-deva，化樂天），有他化自在天（Paranirmita-vaśavartin-deva，他化自在天），有梵身天（Brahma-kāyika-deva，梵身天），有天常生（天眾長壽）。以信心成就諸天，從此生到彼處，我也同樣具有這樣的信心。像這樣，戒律、聽聞、佈施、智慧，成就了那些天，從此生到彼處，我也同樣具有這樣的智慧。應當憶念自身，應當憶念諸天，（憶念）信心、戒律、聽聞、佈施、智慧。那位禪修者通過這種方式，這種行為，這種功德，當下憶念天，他的心就變得有信心。由於信心和憶念的緣故，心變得不散亂。以不散亂的心，滅除各種蓋障，禪定逐漸生起，外在的行為禪定得以成就和安住。

問：為什麼憶念天的功德，而不憶念人的功德？答：諸天的功德最妙，生於最妙的處所，成就妙處的心。在妙處修行成就妙果。所以要憶念天。

【English Translation】 English version Benefiting me, skilled in obtaining benefits. People are bound by stinginess and defilements, but I dwell in a mind without stinginess and defilements. I constantly give, always delighting in the practice of giving, constantly providing, constantly distributing. That meditator, through this means, this conduct, this merit, immediately recollects giving, and his mind becomes confident. Because of faith and recollection, his mind is constantly not distracted. With an undistracted mind, he extinguishes the various hindrances, and meditation gradually arises, and external behavioral meditation is accomplished and abides. The rest is explained extensively as in the beginning (the recollection of giving is completed).

Question: How does one recollect the devas (deva, gods)? What is cultivated? What is the characteristic? What is the taste? What is the place? What is the merit? How is it practiced? Answer: Relying on the merit of being born in the heavens, one recollects one's own (past) merits. This recollection, subsequent recollection, right recollection, is called recollection of the devas. This recollection abides without distraction, and this is called cultivation. Causing one's own merits and the merits of the devas to arise, this is taken as the characteristic. Regarding love and respect for merit as the taste. Believing in the result of merit as the place. If a person cultivates recollection of the devas, he can accomplish and obtain eight kinds of merit. In this way, this person's five dharmas increase, namely faith, discipline, learning, giving, and wisdom. He becomes an object of recollection, love, and respect for devas and humans. Regarding the narration of the results of merit, he feels great joy and elation, respects himself, and is respected by devas and humans. Recollecting discipline, recollecting giving enters the mind, moving towards the good realms, moving towards the best flavor (醍醐).

How is it practiced? Initially, the meditator enters a quiet place and sits, gathering all his mind, with an undistracted mind, recollecting that there are the Four Heavenly Kings (Cāturmahārājikakāyika-deva, the heaven of the Four Great Kings), there are the Thirty-three Heavens (Trāyastriṃśa-deva, Trayastrimsa Heaven), there is the Yama Heaven (Yāmadeva, Yama Heaven), there is the Tuṣita Heaven (Tuṣita-deva, Tusita Heaven), there is the Nirmāṇarati Heaven (Nirmāṇarati-deva, Nirmānarati Heaven), there is the Paranirmita-vaśavartin Heaven (Paranirmita-vaśavartin-deva, Paranirmitavasavartin Heaven), there is the Brahma Heaven (Brahma-kāyika-deva, Brahma Heaven), there are the long-lived devas (the devas are long-lived). With faith, one accomplishes the devas, and from here is born there, and I also have such faith. Like this, discipline, learning, giving, wisdom, accomplish those devas, and from here are born there, and I also have such wisdom. One should recollect oneself, one should recollect the devas, (recollecting) faith, discipline, learning, giving, wisdom. That meditator, through this means, this conduct, this merit, immediately recollects the devas, and his mind becomes confident. Because of faith and recollection, the mind becomes undistracted. With an undistracted mind, he extinguishes the various hindrances, and meditation gradually arises, and external behavioral meditation is accomplished and abides.

Question: Why recollect the merits of the devas, and not recollect the merits of humans? Answer: The merits of the devas are the most wonderful, born in the most wonderful place, accomplishing a mind in a wonderful place. Cultivating in a wonderful place accomplishes wonderful results. Therefore, one should recollect the devas.

功德。不念人功德。余如初廣說(念天已竟)。

解脫道論卷第六大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第七

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯行門品之四

問曰。云何念安般。何修何相何味何處何功德。云何修行。答曰。安者入。般者出。于出入相。彼念隨念正念。此謂念安般。心住不亂此謂修。令起安般想為相。觸思惟為味。斷覺為處。何功德者。若人修行念安般。成寂寂成勝妙成莊嚴。可愛自娛樂。若數數起惡不善法令除滅。身成不懈怠。眼亦不懈怠。身成不動不搖。心成不動不搖。令滿四念處。令滿七覺意。令滿解脫。世尊所嘆。聖所住止。梵所住止。如來所住止。云何修者。初坐禪人。若往阿蘭若。若往樹下。若往寂寂處。結跏趺坐。正身在前。彼坐禪人。念入息念出息。念出息。若長出息。我息長出如是知之。若長息入。我長息入。如是知之。若短息入。我短息入。如是知之。若短息出。我短息出。如是知之。我入息如是覺。我出息如是覺。知喜知樂知心所行。令滅心行。令歡喜心。令教化心。令解脫心。見無常見無慾。見滅見出離如是覺。見出離我出息如是覺。見出離我出入息如是。於是現前令學安者。謂繫念住于鼻

【現代漢語翻譯】不念他人功德。其餘的（內容）如前文廣說（念天已經說完）。

解脫道論卷第六大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第七

阿羅漢優波底沙（Upatiṣya，一位阿羅漢的名字）梁言大光造

梁扶南三藏僧伽婆羅（Saṃghapāla，譯者名字）譯行門品之四

問：如何修習念安般（ānāpāna，入出息念）？修習什麼？相是什麼？味是什麼？處是什麼？功德是什麼？如何修行？答：安（āna）是入息，般（apāna）是出息。對於出入息的相，對此念、隨念、正念，這稱爲念安般。心安住不亂，這稱為修。令生起安般之想為相。觸和思惟為味。斷除覺受為處。功德是什麼呢？如果有人修行念安般，成就寂靜，成就殊勝美妙，成就莊嚴，令人喜愛，自我娛樂。如果數數生起惡不善法，能令其除滅。身成就不懈怠，眼也不懈怠。身成就穩固不動搖，心成就穩固不動搖。能圓滿四念處（catu-satipaṭṭhāna，四種禪修方法），能圓滿七覺支（sapta-bojjhaṅgā，七種覺悟的因素），能圓滿解脫。是世尊所讚歎的，是聖者所住止的，是梵天所住止的，是如來所住止的。如何修呢？初學坐禪的人，如果前往阿蘭若（arañña，寂靜處），如果前往樹下，如果前往寂靜處，結跏趺坐，端正身體。這位坐禪的人，念入息，念出息，念出息。如果長出息，我知道我息長出，這樣知道它。如果長息入，我知道我長息入，這樣知道它。如果短息入，我知道我短息入，這樣知道它。如果短息出，我知道我短息出，這樣知道它。我入息這樣覺知，我出息這樣覺知，知喜，知樂，知心所行。令滅除心行。令心歡喜。令教化心。令解脫心。見無常，見無慾，見滅，見出離，這樣覺知。見出離，我知道我出息這樣覺知。見出離，我知道我出入息這樣。於是在現前令學習安者，是說繫念住于鼻。

【English Translation】 Not recollecting the merits of others. The rest (of the content) is as explained extensively before (the recollection of devas is finished).

Vimuttimagga Volume VI Taisho Tripitaka Volume 32 No. 1648 Vimuttimagga

Vimuttimagga Volume VII

Composed by the Arhat Upatiṣya

Translated by the Tripiṭaka Master Saṃghapāla of Liang Funan, Chapter Four on Practices

Question: How does one practice mindfulness of ānāpāna (mindfulness of breathing)? What is cultivated? What is the characteristic? What is the taste? What is the place? What are the merits? How does one practice? Answer: Āna is inhalation, apāna is exhalation. Regarding the characteristic of inhalation and exhalation, to have mindfulness, subsequent mindfulness, and right mindfulness of this is called mindfulness of ānāpāna. The mind dwells without disturbance, this is called cultivation. Causing the thought of ānāpāna to arise is the characteristic. Contact and thought are the taste. Cutting off feeling is the place. What are the merits? If a person practices mindfulness of ānāpāna, they achieve tranquility, achieve the supreme and wonderful, achieve adornment, are lovable, and find self-enjoyment. If evil and unwholesome dharmas arise frequently, they can be eliminated. The body becomes un-slothful, and the eyes are also un-slothful. The body becomes firm and unmoving, and the mind becomes firm and unmoving. It fulfills the four foundations of mindfulness (catu-satipaṭṭhāna), fulfills the seven factors of enlightenment (sapta-bojjhaṅgā), and fulfills liberation. It is praised by the World Honored One, is the dwelling place of the noble ones, is the dwelling place of Brahma, and is the dwelling place of the Tathagata. How does one practice? A beginner in meditation, if they go to the arañña (forest, a quiet place), if they go under a tree, if they go to a quiet place, sits in the lotus position, straightening their body. This meditating person, is mindful of the in-breath, is mindful of the out-breath, is mindful of the out-breath. If the out-breath is long, I know that my breath is long out, thus knowing it. If the in-breath is long, I know that my breath is long in, thus knowing it. If the in-breath is short, I know that my breath is short in, thus knowing it. If the out-breath is short, I know that my breath is short out, thus knowing it. I am aware of the in-breath in this way, I am aware of the out-breath in this way, knowing joy, knowing happiness, knowing the activity of the mind. Causing the activity of the mind to cease. Causing the mind to be joyful. Causing the mind to be taught. Causing the mind to be liberated. Seeing impermanence, seeing desirelessness, seeing cessation, seeing detachment, thus being aware. Seeing detachment, I know that my out-breath is thus aware. Seeing detachment, I know that my in-breath and out-breath are thus. Thus, causing the learner to learn in the present moment, that is, fixing mindfulness on the nose.

端。或於口唇。是出入息所緣處。彼坐禪人以安念此處。入息出息于鼻埠唇。以念觀觸。或現念令息入。現念令息出。現於息入時不作意。于出時亦不作意。是出入息所觸。鼻埠唇。以念觀知所觸。現念令入現念出息。如人觸材以緣鋸力。亦不作意鋸去來想。如是坐禪人。于入出息亦不作意。入出息想。所觸鼻埠唇以念觀知。現念令入息。現念令出息。若坐禪人于入出息作意。內外其心成亂。若心起亂。其身及心成懈怠動搖。此是過患。若最長息。若最短息。不應作意。若作處最長最短息。其身及心皆成懈怠動搖。此是過患。由出入息種種相故。不應作著。若如是作心餘緣成亂。若心亂其身及心。皆成懈怠動搖。如是過患無邊。起出入息。以無邊懈故應作想如是心不亂。若心遲緩。若心利疾。不當精進。若作遲緩精進。成懈怠睡眠。若作利疾精進。成起調。若坐禪人。若與懈怠睡眠共起。若與調共起。其身及心成懈怠成動搖。此是過患。彼坐禪人以九小煩惱。清凈心現念入息。彼相得起。名相者。如抽綿抽古貝觸身成樂觸。如涼風觸身成樂觸。如見入出息風觸。鼻口唇唸作風想。不由形色。此謂相。若坐禪人。以修多修相成增長若鼻端增長。于眉間于額。成多處住。成滿頭風。從此增長。滿身猗樂。此謂具足。

【現代漢語翻譯】現代漢語譯本：鼻端或口唇，是出入息所緣之處。那坐禪之人以安穩的念頭專注於此處，觀察入息和出息在鼻端和口唇的觸感。以正念覺知氣息的進入，以正念覺知氣息的呼出。在氣息進入時，不特別加以作意；在氣息呼出時，也不特別加以作意。只是以念覺知出入息所觸及的鼻端和口唇。以正念覺知氣息的進入，以正念覺知氣息的呼出，就像人用鋸子鋸木材，只是憑藉鋸子的力量，而不特別去想鋸子的來回動作。同樣，坐禪之人對於入息和出息也不特別加以作意，不去想入息和出息，只是以念覺知氣息所觸及的鼻端和口唇。以正念覺知氣息的進入，以正念覺知氣息的呼出。如果坐禪之人對於入息和出息加以作意，他的內心就會變得散亂。如果內心變得散亂，他的身體和心就會變得懈怠和動搖，這就是過患。對於最長的呼吸或最短的呼吸，不應該特別加以作意。如果專注于最長或最短的呼吸，他的身體和心都會變得懈怠和動搖，這就是過患。由於出入息有種種不同的相狀，不應該對此產生執著。如果這樣去做，內心就會因為其他外緣而變得散亂。如果內心散亂，他的身體和心都會變得懈怠和動搖，這樣的過患是無邊的。生起出入息的念頭，因為無邊的懈怠，應該這樣去想，這樣內心才不會散亂。如果內心遲緩，或者內心急躁，都不應當過分精進。如果以遲緩的方式精進，就會導致懈怠和昏睡；如果以急躁的方式精進，就會導致掉舉（心神不定）。如果坐禪之人與懈怠昏睡一同生起，或者與掉舉一同生起，他的身體和心就會變得懈怠和動搖，這就是過患。那坐禪之人以九種微細的煩惱來清凈內心，以正念覺知氣息的進入，這樣，『相』（nimitta）就會生起。所謂的『相』，就像抽絲綿或抽古貝（一種粗布），觸及身體會產生快樂的觸感，就像涼風吹拂身體會產生快樂的觸感。就像看見入息和出息的風觸及鼻口唇，以念頭作風的觀想，而不是由形色而來，這就是所謂的『相』。如果坐禪之人通過不斷地修習，『相』就會增長。如果鼻端增長，在眉間或額頭，會形成多處停留，形成滿頭都是風的感覺，從此增長，滿身都是安樂，這就是所謂的具足（paripurna）。

【English Translation】 English version: The tip of the nose or the upper lip is where the incoming and outgoing breaths are perceived. The meditating person focuses their stable mindfulness here, observing the sensation of the incoming and outgoing breaths at the tip of the nose and the upper lip. With mindfulness, they are aware of the breath entering; with mindfulness, they are aware of the breath exiting. When the breath enters, they do not intentionally focus on it; when the breath exits, they also do not intentionally focus on it. They simply use mindfulness to be aware of the tip of the nose and the upper lip touched by the incoming and outgoing breaths. With mindfulness, they are aware of the breath entering; with mindfulness, they are aware of the breath exiting, just as a person saws wood, relying only on the power of the saw, without specifically thinking about the back-and-forth motion of the saw. Similarly, the meditating person does not intentionally focus on the incoming and outgoing breaths, not thinking about the incoming and outgoing breaths, but simply using mindfulness to be aware of the tip of the nose and the upper lip touched by the breath. With mindfulness, they are aware of the breath entering; with mindfulness, they are aware of the breath exiting. If the meditating person intentionally focuses on the incoming and outgoing breaths, their mind will become scattered. If the mind becomes scattered, their body and mind will become sluggish and agitated; this is a fault. One should not intentionally focus on the longest breath or the shortest breath. If one focuses on the longest or shortest breath, their body and mind will become sluggish and agitated; this is a fault. Because the incoming and outgoing breaths have various different aspects, one should not become attached to them. If one does so, the mind will become scattered due to other external factors. If the mind is scattered, their body and mind will become sluggish and agitated; such faults are boundless. Generate the thought of incoming and outgoing breaths, because of boundless sluggishness, one should think in this way, so that the mind will not be scattered. If the mind is slow, or if the mind is restless, one should not exert excessive effort. If one exerts effort in a slow manner, it will lead to sluggishness and drowsiness; if one exerts effort in a restless manner, it will lead to agitation (uddhacca). If the meditating person arises together with sluggishness and drowsiness, or arises together with agitation, their body and mind will become sluggish and agitated; this is a fault. That meditating person purifies the mind with nine subtle defilements, with mindfulness aware of the incoming breath, in this way, the 'nimitta' (sign) will arise. The so-called 'nimitta' is like drawing silk floss or drawing coarse cloth (a type of rough cloth), touching the body will produce a pleasant sensation, just as a cool breeze blowing on the body will produce a pleasant sensation. Just like seeing the wind of the incoming and outgoing breaths touching the tip of the nose and the upper lip, with the mind contemplating the wind, not from form and color, this is the so-called 'nimitta'. If the meditating person, through continuous practice, the 'nimitta' will increase. If the tip of the nose increases, at the space between the eyebrows or the forehead, it will form multiple places of dwelling, forming a feeling of wind all over the head, from this increase, the whole body will be filled with bliss, this is the so-called 'paripurna' (fulfillment).

復有坐禪人。從初見異相。如煙如霧如塵如碎金。猶如針刺。如蟻所嚙。見種種色。若坐禪人心不明瞭。于彼異相心作異想成顛倒。不成出入息想。若明瞭坐禪人。不作異意想。念現入息念現出息。離作余想。若如是作意。異相即滅。是坐禪人得微妙相。心不放逸。念現入息念現出息。彼相自在。以相自在欲起修行。由欲自在。念現入息。念現出息。起喜。已喜自在。已欲自在。念現入息。念現出息。起舍。彼已舍自在。已欲自在。已喜自在。念現入息。念現出息。其心不亂。若心不亂諸蓋滅禪分起。此坐禪人已得寂滅勝四禪定。如初廣說。複次先師說四種修念安般。所謂算隨逐安置隨觀。問曰。云何名算。答曰。初坐禪人。從初出息乃至入息。從一至十。過十不算。復說從一至五。過五不算。不令意誤。是時當算乃至離算。從入出息事念住此謂名算。隨逐者攝算。以念無間逐出入息。此謂隨逐。名安置者。或鼻端或於唇。是入出息所觸處。于彼作風相令念住。此謂安置。名隨觀者。由觸自在當隨觀相。於此所起喜樂等法應當隨觀。此謂隨觀。彼算為覺滅令得出離覺。隨逐者。為滅粗覺。于出入息作念無間安置。為斷于亂作不動想。隨觀者。為受持想為知勝法。若長入息若短出息。于短入息。如是學之者。方便所作過

【現代漢語翻譯】現代漢語譯本複次，有禪修者，最初見到各種異相，如煙、如霧、如塵、如碎金，又如針刺、如螞蟻咬噬。見到種種顏色。如果禪修者內心不明瞭，對這些異相心生種種妄想，就會顛倒錯亂，無法專注于出入息的修習。如果禪修者內心明瞭，不作其他妄想，專注于覺知現在的入息和出息，遠離其他念頭。如果這樣用心，異相就會消失。這樣的禪修者就獲得了微妙的境界，內心不放逸，專注于覺知現在的入息和出息，對這些境界能夠自在掌控。因為對這些境界自在掌控，想要發起修行，由於慾望的自在，專注于覺知現在的入息和出息，生起喜悅。已經對喜悅自在掌控，已經對慾望自在掌控，專注于覺知現在的入息和出息，生起舍（平靜）。他對舍已經自在掌控，已經對慾望自在掌控，已經對喜悅自在掌控，專注于覺知現在的入息和出息，他的心就不會散亂。如果心不散亂，各種蓋障就會滅除，禪定的組成部分就會生起。這樣的禪修者就已經獲得了寂滅殊勝的四禪定，如前文詳細所說。其次，先師講述了四種修習安般唸的方法，分別是數（算）、隨逐、安置、隨觀。問：什麼叫做『數』（算）？答：初學禪修的人，從最初的出息到入息，從一數到十，超過十就重新開始數。或者說從一數到五，超過五就重新開始數。不讓心意散亂。這時應當數息，直到能夠離開數息。從入息和出息的專注中安住，這叫做『數』（算）。隨逐，是指在數息的基礎上，以正念不間斷地跟隨出入息。這叫做『隨逐』。安置，是指將注意力放在鼻端或嘴唇，即出入息所觸及的地方，在那裡專注于風的觸感，使念頭安住。這叫做『安置』。隨觀，是指通過對觸覺的自在掌控，來隨順觀察（出入息的）相。對於由此所生起的喜樂等法，應當隨順觀察。這叫做『隨觀』。數息是爲了滅除粗大的覺知，從而獲得出離的覺悟。隨逐是爲了滅除粗糙的覺知，對出入息持續不斷地保持正念。安置是爲了斷除散亂，生起不動搖的念想。隨觀是爲了受持正念，爲了瞭解殊勝的佛法。無論是長入息還是短出息，或者短入息，像這樣學習，都是方便所作的努力。

【English Translation】 English version Furthermore, a meditator may initially perceive various unusual phenomena, such as smoke, mist, dust, or fragmented gold, or sensations like needle pricks or ant bites. They may see various colors. If the meditator's mind is unclear and they form distorted thoughts about these unusual phenomena, they will become confused and unable to focus on the practice of incoming and outgoing breaths. If the meditator's mind is clear, they will not form other distorted thoughts but will focus on being aware of the present incoming and outgoing breaths, abandoning other thoughts. If they apply their mind in this way, the unusual phenomena will disappear. Such a meditator will attain subtle states, their mind not being heedless, focusing on being aware of the present incoming and outgoing breaths, and being able to freely control these states. Because they freely control these states, wanting to initiate practice, due to the freedom of desire, they focus on being aware of the present incoming and outgoing breaths, and joy arises. Having freely controlled joy, having freely controlled desire, they focus on being aware of the present incoming and outgoing breaths, and equanimity (舍, she) arises. They have freely controlled equanimity, have freely controlled desire, have freely controlled joy, and focus on being aware of the present incoming and outgoing breaths, and their mind will not be disturbed. If the mind is not disturbed, the various hindrances will be eliminated, and the components of meditation will arise. Such a meditator has already attained the serene and supreme four dhyanas, as described in detail earlier. Secondly, the former teacher explained four methods for practicing ānāpānasmṛti (安般念, mindfulness of breathing): namely, counting (算, suàn), following (隨逐, suí zhú), fixing (安置, ānzhì), and contemplating (隨觀, suí guān). Question: What is meant by 'counting' (算, suàn)? Answer: A beginner in meditation, from the initial outgoing breath to the incoming breath, counts from one to ten, and if it exceeds ten, they start counting again. Or they count from one to five, and if it exceeds five, they start counting again. They do not allow the mind to wander. At this time, they should count the breaths until they can leave counting. Abiding in the focus of incoming and outgoing breaths, this is called 'counting' (算, suàn). Following (隨逐, suí zhú) refers to, based on counting the breaths, continuously following the incoming and outgoing breaths with mindfulness. This is called 'following' (隨逐, suí zhú). Fixing (安置, ānzhì) refers to placing attention on the tip of the nose or the lips, that is, the place where the incoming and outgoing breaths are felt, focusing there on the sensation of wind, so that the mind abides. This is called 'fixing' (安置, ānzhì). Contemplating (隨觀, suí guān) refers to, through the free control of sensation, following and observing the characteristics (of the incoming and outgoing breaths). Regarding the joy, happiness, and other phenomena that arise from this, one should follow and observe them. This is called 'contemplating' (隨觀, suí guān). Counting the breaths is for eliminating coarse awareness, thereby attaining the awakening of liberation. Following is for eliminating rough awareness, continuously maintaining mindfulness of the incoming and outgoing breaths. Fixing is for eliminating distraction, generating unwavering thoughts. Contemplating is for upholding mindfulness, for understanding the supreme Dharma. Whether it is a long incoming breath or a short outgoing breath, or a short incoming breath, learning in this way is a skillful effort.

于其性。此謂長。性者現智智為現不愚癡事。問曰。云何不愚癡事。答曰。初坐禪人得身心倚。以入出息念現作住。其出入息成細。出入息細故。成不可取。時坐禪人若長息隨觀作長。乃至相起住。若相已起住。以性應作意。此謂不愚癡。複次當爲心訊息。有時作長有時作短。如是當修。複次坐禪人。以事令分明相起。是事當修。知一切身我入息。如是學者以二種行知一切身。不愚癡故以事故。問曰。云何無愚癡知一切身。答曰。若坐禪人念安般定。身心喜樂觸成滿。由喜樂觸滿。一切身成不愚癡。問曰。云何以事知一切身。答曰。出入息者。所謂一處住色身。出入息事心心數法名身。此色身名身。此謂一切身。彼坐禪人。如是以見知一切身。雖有身無眾生無命。如是學者。謂三學。一增上戒學。二增上心學。三增上慧學。如實戒此謂增上戒學。如實定此謂增上心學。如實慧此謂增上慧學。彼坐禪人此三學。于彼事以唸作意學之。修已多修。此謂學之令滅身行。我入息如是學。云何名身行者。此謂出入息。以如是身行。曲申形隨申動踴振搖。如是于身行現令寂滅。複次于粗身行現令寂滅。以細身行修行初禪。從彼以最細修第二禪。從彼最細修行學第三禪。令滅無餘修第四禪。問曰。若無餘滅出入息。云何修行念安般。

【現代漢語翻譯】現代漢語譯本：關於它的本性，這被稱為『長』。『性』指的是現智（現在擁有的智慧），『智』指的是現在不愚癡的事情。有人問：『什麼是不愚癡的事情？』回答說：『初學坐禪的人獲得身心的依靠，以入息和出息的念頭作為現在的住所。他的出入息變得微細，因為出入息微細的緣故，變得難以捉摸。這時，坐禪的人如果長息，就隨之觀察，作為長息；乃至（氣息的）相狀生起並停留。如果相狀已經生起並停留，就應該以本性來作意。這被稱為不愚癡。』再次，應當調理心，有時作長息，有時作短息，應當這樣修行。再次，坐禪的人，以事情使分明的相狀生起，這件事應當修行。知道一切身體，我入息，像這樣學習的人，以兩種行為知道一切身體，因為不愚癡的緣故，以事情的緣故。有人問：『怎樣才能不愚癡地知道一切身體？』回答說：『如果坐禪的人念安般（ānapāna，入出息念）定，身心的喜樂觸覺變得充滿。由於喜樂觸覺充滿，一切身體變得不愚癡。』有人問：『怎樣以事情知道一切身體？』回答說：『出入息，是指一處住所的色身。出入息的事情，心和心所法被稱為『名身』。這個色身被稱為『身』。這被稱為一切身體。』那位坐禪的人，像這樣以見來知道一切身體，雖然有身體，但沒有眾生，沒有生命。像這樣學習的人，被稱為三學：一、增上戒學（adhisīla-sikkhā，更高的戒律學習）；二、增上心學（adhicitta-sikkhā，更高的心智學習）；三、增上慧學（adhipaññā-sikkhā，更高的智慧學習）。如實的戒律，這被稱為增上戒學；如實的禪定，這被稱為增上心學；如實的智慧，這被稱為增上慧學。那位坐禪的人，用這三學，對於那件事以唸作意來學習它，修習之後再多次修習。這被稱為學習它，使身體的行為滅除。我入息，像這樣學習。什麼被稱為『身行』呢？這指的是出入息。以這樣的身行，彎曲、伸展、搖動、跳躍、振動。像這樣使身體的行為現在寂滅。再次，使粗的身行現在寂滅，以細的身行修行初禪（paṭhama jhāna）。從那裡以最細的身行修行第二禪（dutiya jhāna）。從那裡以最細的身行修行學習第三禪（tatiya jhāna），使之滅除無餘，修行第四禪（catuttha jhāna）。有人問：『如果無餘地滅除了出入息，怎樣修行念安般呢？』

【English Translation】 English version: Regarding its nature, this is called 'long'. 'Nature' refers to present wisdom (wisdom that is currently possessed), and 'wisdom' refers to matters that are currently not foolish. The question is asked: 'What are matters that are not foolish?' The answer is: 'A beginner in meditation obtains reliance on body and mind, using the mindfulness of incoming and outgoing breaths as their present dwelling. Their incoming and outgoing breaths become subtle; because the incoming and outgoing breaths are subtle, they become difficult to grasp. At this time, if the meditator's breath is long, they observe it as long; up to the arising and abiding of the characteristic (of the breath). If the characteristic has already arisen and is abiding, they should attend to it with its nature. This is called not being foolish.' Furthermore, one should regulate the mind, sometimes making the breath long, sometimes making it short; one should practice in this way. Furthermore, the meditator should practice making the distinct characteristic arise through the matter. Knowing all the body, I breathe in; those who learn in this way know all the body through two practices, because of not being foolish, because of the matter. The question is asked: 'How does one know all the body without foolishness?' The answer is: 'If the meditator is mindful of ānapāna (mindfulness of breathing) concentration, the sensations of joy and pleasure of body and mind become full. Because the sensations of joy and pleasure are full, all the body becomes without foolishness.' The question is asked: 'How does one know all the body through the matter?' The answer is: 'Incoming and outgoing breaths refer to the material body dwelling in one place. The matter of incoming and outgoing breaths, the mind and mental factors, are called 'name-body'. This material body is called 'body'. This is called all the body.' That meditator, in this way, knows all the body through seeing, although there is a body, there is no being, no life. Those who learn in this way are called the three trainings: 1. Higher training in morality (adhisīla-sikkhā); 2. Higher training in mind (adhicitta-sikkhā); 3. Higher training in wisdom (adhipaññā-sikkhā). Real morality, this is called higher training in morality; real concentration, this is called higher training in mind; real wisdom, this is called higher training in wisdom. That meditator, with these three trainings, learns it by attending to that matter with mindfulness, practicing it and then practicing it repeatedly. This is called learning it, causing the activity of the body to cease. I breathe in, learning in this way. What is called 'bodily activity'? This refers to incoming and outgoing breaths. With such bodily activity, bending, stretching, shaking, jumping, vibrating. In this way, cause the activity of the body to now be extinguished. Furthermore, cause the coarse bodily activity to now be extinguished, practicing the first jhāna (paṭhama jhāna) with subtle bodily activity. From there, practice the second jhāna (dutiya jhāna) with the most subtle bodily activity. From there, practice learning the third jhāna (tatiya jhāna) with the most subtle bodily activity, causing it to cease without remainder, practicing the fourth jhāna (catuttha jhāna). The question is asked: 'If incoming and outgoing breaths are extinguished without remainder, how does one practice mindfulness of breathing?'

答曰。善取初相故。以滅出入息。其相得起成修行相。何以故。諸禪相知喜為事知我入息。如是學者。彼念現入息念現出息。於二禪處起喜。彼喜以二行成知。以不愚癡故。以事故。於是坐禪人入定成知喜。不以愚癡以觀故。以對治故。以事故。成知樂我入息。如是學者。彼現念入息現念出息。於三禪處起樂。彼樂以二行成知。以不愚癡故。以事故。如初所說。知心行我息入。如是學者說心行。是謂想受。於四禪處起彼彼心行。以二行成知。以不愚癡故。以事故。以如初說。令寂滅心行我息入。如是學者說心行。是謂想受。于粗心行令寂滅。學之如初所說。知心我入息。如是學者。彼現念入息現念出息。其心入出事以二行成所知。以不愚癡以事故。如初所說。令歡喜心我入息。如是學者說令歡喜說喜。於二禪處。以喜令心踴躍。學之如初所說。令教化心我入息。如是學者彼坐禪人。現念入息現念出息。以念以作意。彼心於事令住令專。一心教化以彼心住。學之令解脫心我入出息。如是學者彼坐禪人。現念入息現念出息。若心遲緩從懈怠令解脫。若心利疾從調令解脫學之。若心高從染令解脫學之。若心下從嗔恚令解脫學之。若心穢污從小煩惱令解脫學之。複次於事若心不著樂。令著學之。常見無常我入息。如是學者。彼

【現代漢語翻譯】現代漢語譯本：回答說：因為善於把握最初的征相。通過止滅入息和出息，這種征相得以生起，成就修行的征相。為什麼呢？因為諸禪的征相以知和喜為事，知道我的入息。像這樣學習的人，他的念頭顯現入息，念頭顯現出息，在二禪的境界生起喜悅。這種喜悅以兩種行為成就知，因為不愚癡，因為有事。因此，這位坐禪的人入定成就知喜，不是因為愚癡，而是因為觀察，因為對治。因為有事，成就知樂，我的入息。像這樣學習的人，他顯現念頭入息，顯現念頭出息，在三禪的境界生起快樂。這種快樂以兩種行為成就知，因為不愚癡，因為有事。像最初所說的那樣，知道心行，我的息入。像這樣學習的人說心行，這就是想和受。在四禪的境界生起種種心行，以兩種行為成就知，因為不愚癡，因為有事。像最初所說的那樣，使寂滅心行，我的息入。像這樣學習的人說心行，這就是想和受。對於粗的心行，使之寂滅，像最初所說的那樣學習。知道心，我的入息。像這樣學習的人，他顯現念頭入息，顯現念頭出息，他的心入出事以兩種行為成就所知，因為不愚癡，因為有事。像最初所說的那樣，使歡喜心，我的入息。像這樣學習的人說使歡喜，說喜悅，在二禪的境界，以喜悅使心踴躍，像最初所說的那樣學習。使教化心，我的入息。像這樣學習的人，這位坐禪的人，顯現念頭入息，顯現念頭出息，以念頭以作意，他的心對於事使之安住，使之專一，一心教化，以他的心安住，學習它。使解脫心，我的入出息。像這樣學習的人，這位坐禪的人，顯現念頭入息，顯現念頭出息，如果心遲緩，從懈怠中使之解脫；如果心敏捷，從調動中使之解脫，學習它。如果心高舉，從貪染中使之解脫，學習它。如果心下沉，從嗔恚中使之解脫，學習它。如果心穢污，從小煩惱中使之解脫，學習它。再次，對於事如果心不執著快樂，使之執著，學習它。常見無常，我的入息。像這樣學習的人，他

【English Translation】 English version: He answers: Because of skillfully grasping the initial characteristic. By extinguishing the entering and exiting breaths, this characteristic arises, accomplishing the characteristic of practice. Why is that? Because the characteristics of the various Dhyanas take knowing and joy as their business, knowing my entering breath. One who learns in this way, his thought manifests the entering breath, the thought manifests the exiting breath, and joy arises in the realm of the second Dhyana. This joy accomplishes knowing with two actions, because of not being foolish, because of having a purpose. Therefore, this meditating person enters Samadhi and accomplishes knowing joy, not because of foolishness, but because of observation, because of counteracting. Because of having a purpose, accomplishing knowing pleasure, my entering breath. One who learns in this way, he manifests the thought of entering breath, manifests the thought of exiting breath, and pleasure arises in the realm of the third Dhyana. This pleasure accomplishes knowing with two actions, because of not being foolish, because of having a purpose. As initially stated, knowing the activity of the mind, my entering breath. One who learns in this way speaks of the activity of the mind, which is thought and feeling. In the realm of the fourth Dhyana, various activities of the mind arise, accomplishing knowing with two actions, because of not being foolish, because of having a purpose. As initially stated, causing the cessation of the activity of the mind, my entering breath. One who learns in this way speaks of the activity of the mind, which is thought and feeling. For the coarse activity of the mind, causing it to cease, learning it as initially stated. Knowing the mind, my entering breath. One who learns in this way, he manifests the thought of entering breath, manifests the thought of exiting breath, his mind entering and exiting the matter accomplishes what is to be known with two actions, because of not being foolish, because of having a purpose. As initially stated, causing the joyful mind, my entering breath. One who learns in this way speaks of causing joy, speaks of joy, in the realm of the second Dhyana, with joy causing the mind to leap, learning it as initially stated. Causing the teaching mind, my entering breath. One who learns in this way, this meditating person, manifests the thought of entering breath, manifests the thought of exiting breath, with thought and with attention, his mind for the matter causes it to abide, causes it to be focused, with one mind teaching, with his mind abiding, learning it. Causing the liberated mind, my entering and exiting breath. One who learns in this way, this meditating person, manifests the thought of entering breath, manifests the thought of exiting breath, if the mind is slow, from laziness causing it to be liberated; if the mind is quick, from agitation causing it to be liberated, learning it. If the mind is elevated, from attachment causing it to be liberated, learning it. If the mind is depressed, from anger causing it to be liberated, learning it. If the mind is defiled, from minor afflictions causing it to be liberated, learning it. Furthermore, for the matter if the mind is not attached to pleasure, causing it to be attached, learning it. Constantly seeing impermanence, my entering breath. One who learns in this way, he

現念入息現念出息。其入出息及入出息事。心心數法見其生滅學之。常見無慾我入息。如是學者。現念入息現念出息。彼無常法彼法無慾。是泥洹入息學之。常見滅我入息。如是學者。彼無常法如實見其過患。彼我滅是泥洹。以寂寂見學之。常見出離我入息。如是學者。彼無常法如實見其過患。于彼過患現舍。居止寂滅泥洹。使心安樂學之。如是寂寂如是妙。所謂一切行寂寂。一切煩惱出離。愛滅無慾寂滅泥洹。於此十六處。初十二處成沙摩他毗婆舍那。見初無常。后四處唯成毗婆舍那。如是以沙摩他毗婆舍那可知。複次彼一切四種。一謂如是修令起觀具足。有時見現念入息現念出息。此謂修知長短。令滅身行令滅心行。令心歡喜。令教化心。令解脫心。此謂令起知一切身知樂知心所行。知心者此謂觀具足。常見無常所初四行。此謂有時見。複次修者。以念安般受持地是修。是安般念受持地。是受持是有覺。彼有覺有觀有觀地。知喜者是二禪地。知樂者是第三禪地。知心者是第四禪地。複次彼一切成二種。謂修及滿。於是修行唯彼名滿者。十六行不減。修者如種。功德因故。名滿者。猶如花果。從相似出故。若如是修行念安般。成滿四念處。修四念處滿七菩提分。修七菩提分滿明解脫。問曰。云何得如此。答曰。長出

【現代漢語翻譯】現代漢語譯本現在正念于吸氣，現在正念于呼氣。對於吸氣和呼氣，以及與吸氣和呼氣相關的事物，觀察心和心所法的生滅並學習它。常常觀察到『無慾』的『我』在吸氣。像這樣學習的人，現在正念于吸氣，現在正念于呼氣。他們會看到那些無常的法，並對那些法生起無慾之心。這就是趨向涅槃（Nirvana）的吸氣修習。常常觀察到『滅』的『我』在吸氣。像這樣學習的人，會如實地看到那些無常法的過患。『我』的滅盡就是涅槃。通過寂靜地觀察來學習它。常常觀察到『出離』的『我』在吸氣。像這樣學習的人，會如實地看到那些無常法的過患。對於那些過患，現在就捨棄，安住于寂滅的涅槃，使心安樂地學習它。像這樣寂靜，像這樣殊妙，這就是所謂的『一切行寂靜，一切煩惱出離，愛滅、無慾、寂滅涅槃』。在這十六個處所中，最初的十二個處所成就止（沙摩他，Samatha）和觀（毗婆舍那，Vipassana）。看到最初的無常。後面的四個處所只成就觀。像這樣，通過止和觀可以得知。此外，那一切四種，一是說像這樣修習，令觀具足。有時見到現在正念于吸氣，現在正念于呼氣。這被稱為修習知長短，令滅身行，令滅心行，令心歡喜，令教化心，令解脫心。這被稱為令生起知一切身，知樂，知心所行，知心者，這被稱為觀具足。常常觀察無常的最初四行，這被稱為有時見到。此外，修習者，以念安般（Anapana，入出息念）受持地是修。這安般念受持地，是受持是有覺。那有覺有觀，有觀地。知喜者是二禪地。知樂者是第三禪地。知心者是第四禪地。此外，那一切成就兩種，即修和滿。在這些修行中，只有那些被稱為『滿』的，十六行不減少。修就像播種，因為功德的因緣。被稱為『滿』的，就像花果，從相似之處產生。如果像這樣修行念安般，成就圓滿四念處。修四念處圓滿七菩提分。修七菩提分圓滿明和解脫。問：如何才能得到如此成就？答：長出（息）。

【English Translation】 English version Now, mindful of inhaling, now, mindful of exhaling. Regarding the in-breath and out-breath, and the things related to the in-breath and out-breath, observe the arising and passing away of the mind and mental factors (心心數法) and learn it. Often observe the 'I' without desire (無慾) while inhaling. One who learns in this way, now mindful of inhaling, now mindful of exhaling, will see those impermanent (無常) phenomena and generate a desireless mind towards those phenomena. This is the practice of inhaling that leads to Nirvana (泥洹). Often observe the 'I' that is ceasing (滅) while inhaling. One who learns in this way will truly see the faults of those impermanent phenomena. The cessation of 'I' is Nirvana. Learn it by observing it quietly. Often observe the 'I' that is renouncing (出離) while inhaling. One who learns in this way will truly see the faults of those impermanent phenomena. Regarding those faults, now renounce them, abide in the peaceful Nirvana, and learn to make the mind happy. Such quietude, such wonderfulness, this is what is called 'all activities are quiet, all defilements are renounced, the extinction of love, desirelessness, peaceful Nirvana.' In these sixteen places, the first twelve places accomplish Samatha (沙摩他) and Vipassana (毗婆舍那). Seeing the initial impermanence. The last four places only accomplish Vipassana. In this way, it can be known through Samatha and Vipassana. Furthermore, all those four kinds, one is said that practicing in this way causes the arising of complete contemplation. Sometimes seeing the present mindfulness of inhaling, the present mindfulness of exhaling. This is called practicing knowing the length, causing the cessation of bodily activity, causing the cessation of mental activity, causing the mind to be joyful, causing the mind to be taught, causing the mind to be liberated. This is called causing the arising of knowing all the body, knowing pleasure, knowing the activities of the mind, knowing the mind, this is called complete contemplation. Often observing the first four practices of impermanence, this is called sometimes seeing. Furthermore, the practitioner, with mindfulness of Anapana (安般), holding the ground is practice. This Anapana mindfulness holding the ground, is holding is having awareness. That having awareness has contemplation, has the ground of contemplation. Knowing joy is the ground of the second Dhyana (禪). Knowing pleasure is the ground of the third Dhyana. Knowing the mind is the ground of the fourth Dhyana. Furthermore, all that accomplishes two kinds, namely practice and fulfillment. In these practices, only those called 'fulfillment', the sixteen practices do not diminish. Practice is like sowing seeds, because of the cause of merit. Those called 'fulfillment' are like flowers and fruits, produced from similarity. If practicing mindfulness of Anapana in this way, it accomplishes the complete Four Foundations of Mindfulness (四念處). Practicing the Four Foundations of Mindfulness fulfills the Seven Factors of Enlightenment (七菩提分). Practicing the Seven Factors of Enlightenment fulfills clarity and liberation. Question: How can one attain such accomplishment? Answer: Long out(breath).

入息所初四處。成身念處。知起所初成受念處。知心所初成心念處。見無常所初成法念處。如是修念安般成滿四念處。云何以修四念處。成滿七菩提分。修念處時于念成住不愚癡。此謂念覺分。彼坐禪人如是念住。知擇苦無常行。此謂擇法菩提分。如是現擇法行精進不遲緩。此謂精進覺分。由行精進起喜無煩惱。此謂喜覺分。由歡喜心其身及心成猗。是謂猗覺分。由身猗有樂其心成定。此謂定覺分。如是定心成舍。此謂舍覺分。以修四念處。成滿七菩提覺分。云何以修七菩提覺分成滿明解脫。如是多修行七覺分。于剎那道成明滿。于剎那果成解脫滿。如是修七菩提分。成明解脫滿。問曰。一切諸行。由地成有覺無覺。如是念安般。何故唯說念安般。為除覺不說余耶。答曰。不依如此說覺。不住者是禪障礙。是故除覺依此義說。何故於風樂觸。由心樂著如覺。乾闥婆聞聲隨著。是故斷覺。複次如行堤塘。以心專念倚不動故。是故說念安般為除覺(念安般已竟)。

問曰。云何念死。何修何相何味何處何功德。云何修。答壽命行斷。此謂為死。彼念住不亂。此謂為修。自壽命斷為相。厭患為味。無難為處。何功德者。若修行念死。于上善法成不放逸。成憎不善法。于諸服飾不多受畜。心不慳吝。見身壽命心不貪著作

【現代漢語翻譯】現代漢語譯本：入息的最初階段是身念處（Kayanupassana，對身體的覺察）。知道氣息的生起是受念處（Vedananupassana，對感受的覺察）。知道心的最初狀態是心念處（Cittanupassana，對心的覺察）。見到無常的最初階段是法念處（Dhammanupassana，對法的覺察）。像這樣修習念安般（Anapanasati，入出息念）就能圓滿四念處。如何通過修習四念處，圓滿七菩提分（Satta Bojjhanga，七覺支）？修習念處時，對於唸的生起和住留不愚昧，這稱爲念覺分（Sati-sambojjhanga，念覺支）。禪修者像這樣安住于念，知道選擇苦、無常的行，這稱為擇法菩提分（Dhamma-vicaya-sambojjhanga，擇法覺支）。像這樣顯現選擇法的行，精進而不遲緩，這稱為精進覺分（Viriya-sambojjhanga，精進覺支）。由於實行精進而生起喜悅，沒有煩惱，這稱為喜覺分（Piti-sambojjhanga，喜覺支）。由於歡喜心，身體和心變得輕安，這稱為猗覺分（Passaddhi-sambojjhanga，輕安覺支）。由於身體輕安而有快樂，心變得安定，這稱為定覺分（Samadhi-sambojjhanga，定覺支）。像這樣，心安定而成就舍，這稱為舍覺分（Upekkha-sambojjhanga，舍覺支）。通過修習四念處，圓滿七菩提覺分。如何通過修習七菩提覺分，圓滿明和解脫？像這樣多多修行七覺分，在剎那的道中成就明，達到圓滿；在剎那的果中成就解脫，達到圓滿。像這樣修習七菩提分，成就明和解脫的圓滿。有人問：一切諸行，由地而生，有覺知或無覺知。像這樣念安般，為什麼只說念安般，爲了去除覺知而不說其他的呢？回答說：不是像這樣說覺知。不住于覺知是禪定的障礙，因此去除覺知，依據這個意義來說。為什麼對於風和樂觸，心會像覺知一樣樂於執著，就像乾闥婆（Gandharva，一種天神）聽到聲音就隨之而去一樣？因此要斷除覺知。再比如行走在堤壩上，以心專念，依靠而不動搖，因此說念安般是爲了去除覺知（念安般到此結束）。有人問：如何修習念死（Maranasati，死亡的覺察）？修習什麼？相是什麼？味道是什麼？處所是什麼？功德是什麼？如何修習？回答：壽命的執行斷絕，這稱為死亡。安住于念而不亂，這稱為修習。以自身壽命斷絕為相。以厭患為味道。以沒有困難為處所。什麼功德呢？如果修行念死，對於上等的善法就能成就毫不放逸，成就憎惡不善法。對於各種服飾不多接受和畜養，心中沒有慳吝。見到身體和壽命，心中不貪戀執著。

【English Translation】 English version: The initial stage of incoming breath is Kayanupassana (mindfulness of the body). Knowing the arising of breath is Vedananupassana (mindfulness of feeling). Knowing the initial state of the mind is Cittanupassana (mindfulness of the mind). Seeing the initial stage of impermanence is Dhammanupassana (mindfulness of phenomena). Thus, practicing Anapanasati (mindfulness of breathing) fulfills the four foundations of mindfulness. How does one, by practicing the four foundations of mindfulness, fulfill the seven factors of enlightenment (Satta Bojjhanga)? When practicing mindfulness, not being ignorant of the arising and abiding of mindfulness is called Sati-sambojjhanga (mindfulness enlightenment factor). The meditator, abiding in mindfulness in this way, knows to choose the practice of suffering and impermanence, this is called Dhamma-vicaya-sambojjhanga (investigation of phenomena enlightenment factor). Manifesting the practice of choosing phenomena in this way, being diligent and not slow, this is called Viriya-sambojjhanga (effort enlightenment factor). Due to practicing diligence, joy arises without affliction, this is called Piti-sambojjhanga (joy enlightenment factor). Due to the joyful mind, the body and mind become tranquil, this is called Passaddhi-sambojjhanga (tranquility enlightenment factor). Due to the tranquility of the body, there is happiness, and the mind becomes stable, this is called Samadhi-sambojjhanga (concentration enlightenment factor). In this way, the mind becomes stable and achieves equanimity, this is called Upekkha-sambojjhanga (equanimity enlightenment factor). By practicing the four foundations of mindfulness, one fulfills the seven factors of enlightenment. How does one, by practicing the seven factors of enlightenment, fulfill clarity and liberation? By practicing the seven factors of enlightenment in this way, one achieves clarity in the path of a moment, reaching fulfillment; in the fruit of a moment, one achieves liberation, reaching fulfillment. Thus, by practicing the seven factors of enlightenment, one achieves the fulfillment of clarity and liberation. Someone asks: All phenomena arise from the earth, whether with or without awareness. In this way, regarding Anapanasati, why only speak of Anapanasati, to remove awareness and not speak of other things? The answer is: It is not like this that awareness is spoken of. Not abiding in awareness is an obstacle to meditation, therefore awareness is removed, and it is spoken of according to this meaning. Why, regarding wind and pleasant touch, does the mind delight in attachment like awareness, just as a Gandharva (a type of celestial being) follows after hearing a sound? Therefore, awareness should be cut off. Furthermore, like walking on a dike, with the mind focused and relying without wavering, therefore it is said that Anapanasati is for removing awareness (Anapanasati ends here). Someone asks: How does one practice Maranasati (mindfulness of death)? What is practiced? What is the characteristic? What is the taste? What is the place? What is the merit? How does one practice? The answer: The cessation of the course of life is called death. Abiding in mindfulness without confusion, this is called practice. Taking the cessation of one's own life as the characteristic. Taking aversion as the taste. Taking no difficulty as the place. What is the merit? If one practices mindfulness of death, one will achieve non-negligence regarding superior good dharmas, and achieve hatred of unwholesome dharmas. One will not accept and accumulate many ornaments and clothing, and there will be no stinginess in the mind. Seeing the body and life, the mind will not be greedy and attached.

無常想苦想無我想。皆令成滿。成向善趣向于醍醐。臨命將終。心不謬誤。云何修行。初坐禪人入寂寂。坐攝一切心。以不亂心念眾生死。我入死法。向于死趣。不過死法。如涅底履波陀修多羅中說。若人樂觀死。當觀被殺人見死因緣。於是念死有四種。憂相應。驚相應。中人相應。智相應。如喪愛子心生緣念。此謂憂相應。悲念童子卒暴命終。此謂驚相應念。如阇維人念離生故。此謂中相應念。常觀世間心生厭患。此謂智相應念。於是坐禪人。憂相應驚相應中相應不應修行。何以故不能除過患。唯智相應勤修行。能除過患。死者有三種。等死斷死唸唸死。云何名等死。依修眾生此謂等死。名斷死者。謂阿羅漢煩惱已斷。名唸唸死者。諸行唸唸滅。複次死有二種。不時節死時節死。或自殺或他殺。或以病。或無因緣中間死。此謂不時節死。或壽命盡乃至老死。此謂時節死。應念此二種死。複次以八行。先師所說修念死。如兇惡人逐。以無因緣。以本取。以身多屬。以壽命無力故。以久遠分別。以無相故。以剎那故。問曰。云何以兇惡逐修行念死。答曰。如被殺人將往殺處。以兇惡人拔刀隨逐。彼見兇惡人拔刀隨後。如是思惟。此人殺我。何時我當死。我行一一步於何步當死。我去必死。我住必死。我坐必死。我眠必死

【現代漢語翻譯】現代漢語譯本觀想無常、苦、無我，使這些觀想圓滿。成就趨向善道，趨向于醍醐（tí hú，比喻最高的佛法）。臨命終時，心不迷惑顛倒。如何修行呢？初學坐禪的人進入寂靜狀態，端坐攝持一切心念，以不散亂的心念來觀想眾生的死亡。我將進入死亡的法則，趨向死亡的境地，無法超越死亡的法則，正如《涅底履波陀修多羅》（Niedi lipo tuo xiu duo luo）中所說。如果有人樂觀地看待死亡，應當觀察被殺的人，看到死亡的因緣。於是，念死有四種：與憂愁相應、與驚恐相應、與中等之人相應、與智慧相應。如同喪失愛子時心中產生的緣念，這稱為與憂愁相應。悲傷地憶念童子突然暴斃而亡，這稱為與驚恐相應。如同火葬的人憶念遠離生存的緣故，這稱為與中等之人相應。經常觀察世間，心中產生厭惡和患病的感覺，這稱為與智慧相應。因此，坐禪的人，與憂愁相應、與驚恐相應、與中等之人相應，不應修行。為什麼呢？因為不能去除過患。只有與智慧相應，勤奮修行，才能去除過患。死亡有三種：等死、斷死、唸唸死。什麼叫做等死呢？依靠修行眾生，這稱為等死。名為斷死的人，是指阿羅漢（ā luó hàn，已斷除煩惱的聖者）煩惱已經斷盡。名爲念念死的人，是指諸行唸唸生滅。再次，死亡有兩種：非時節死和時節死。或者自殺，或者被他人殺害，或者因為疾病，或者沒有因緣而中途死亡，這稱為非時節死。或者壽命耗盡乃至老死，這稱為時節死。應當憶念這兩種死亡。再次，以八種行為，先師所說，修習念死。如同被兇惡的人追逐，因為沒有因緣，因為原本被抓獲，因為身體大多屬於他人，因為壽命沒有力量，因為長久地分別，因為沒有相狀，因為剎那生滅。問：如何以被兇惡追逐來修行念死呢？答：如同被殺的人將被帶往殺戮之處，兇惡的人拔刀在後追趕。他看到兇惡的人拔刀隨後追趕，這樣思惟：這個人要殺我，我什麼時候會死呢？我走一步，在哪一步會死呢？我走必定會死，我站立必定會死，我坐必定會死，我睡覺必定會死。

【English Translation】 English version Contemplate impermanence, suffering, and non-self, and bring these contemplations to fulfillment. Achieve progress towards the good realms, towards the highest Dharma (醍醐, tí hú, metaphor for the highest Buddhist teachings). At the moment of death, may the mind not be confused or mistaken. How to practice? A beginner in meditation enters into stillness, sitting and gathering all thoughts, using an undisturbed mind to contemplate the death of beings. I am entering the law of death, heading towards the realm of death, unable to transcend the law of death, as stated in the Niedi lipo tuo xiu duo luo. If one optimistically views death, one should observe a person being killed, seeing the causes and conditions of death. Thus, there are four types of mindfulness of death: corresponding to sorrow, corresponding to fear, corresponding to the average person, and corresponding to wisdom. Like the arising of thoughts when losing a beloved child, this is called corresponding to sorrow. Sadly remembering a child's sudden and violent death, this is called corresponding to fear. Like a person cremating a body, remembering the reason for departing from life, this is called corresponding to the average person. Constantly observing the world, generating feelings of disgust and illness in the mind, this is called corresponding to wisdom. Therefore, a meditator should not practice mindfulness of death corresponding to sorrow, corresponding to fear, or corresponding to the average person. Why? Because it cannot remove faults. Only by diligently practicing mindfulness of death corresponding to wisdom can one remove faults. There are three types of death: equal death, severed death, and moment-to-moment death. What is called equal death? Relying on the practice of sentient beings, this is called equal death. The one called severed death refers to an Arhat (阿羅漢, ā luó hàn, enlightened being who has extinguished all afflictions) whose afflictions have been completely severed. The one called moment-to-moment death refers to the continuous arising and ceasing of all phenomena. Furthermore, there are two types of death: untimely death and timely death. Either suicide, or being killed by others, or due to illness, or dying midway without cause, this is called untimely death. Or the exhaustion of lifespan leading to death from old age, this is called timely death. One should contemplate these two types of death. Furthermore, with eight practices, as taught by the former teachers, cultivate mindfulness of death. Like being chased by a fierce person, because there is no cause, because one was originally captured, because the body mostly belongs to others, because lifespan has no strength, because of prolonged separation, because there is no form, because of momentary arising and ceasing. Question: How does one cultivate mindfulness of death by being chased by a fierce person? Answer: Like a person being taken to the place of execution, with a fierce person drawing a sword and chasing after them. Seeing the fierce person drawing a sword and chasing after them, one thinks like this: This person will kill me, when will I die? I take one step, at which step will I die? If I walk, I will surely die, if I stand, I will surely die, if I sit, I will surely die, if I sleep, I will surely die.

。如是坐禪人以兇惡人逐故。當修念死。問曰。云何以無因緣故修念死。答曰。無因緣無方便以生能令不死。如日月出無因緣無方便能令不沒。如是無因緣故修念死。問曰。云何以本取故修念死。答曰。彼先多財王大乘王大神力大善見王頂生王等。彼一切王皆入死法。複次昔諸仙人大神通大神力。毗沙蜜多阇摩達梨仙人身出水火。復入死法。複次先聲聞。有大智慧有大神通有大神力。舍利弗目犍連等。彼入死法。複次諸緣覺人。自生無師一切功德成就。亦入死法。複次諸如來應供正覺無量無上明行具足。到功德彼岸亦入死法。何況於我少時壽命。不當入死法。如是以先取故修念死。問曰。云何以身多屬故修念死。答曰。以風痰和合成於死法。或諸蟲種和合。或飲食不調成入死法。或毒蛇蜈蚣射蚰蜒鼠嚙成入死法。或師子虎豹龍牛等兌成入死法。或人非人所殺成入死法。此身如是多所屬故。修念死法。問曰。云何以壽無力故修念死。答以二行。以壽命無力故修于念死。處無力故。依無力故。成壽命無力。問曰。云何處無力故壽命無力。答曰。此身無自性如水泡喻如芭蕉喻。如水沫喻。無有真實。離真實故。如是處無力故。成壽命無力。問曰。云何依無力故成壽無力。答曰。此名出入息所縛。四大所縛。飲食所縛。四威儀

【現代漢語翻譯】現代漢語譯本：如果禪修者被兇惡的人驅趕，應當修習念死（死亡的覺察）。有人問：『為什麼在沒有因緣的情況下修習念死？』回答：『沒有因緣、沒有方便能夠使人不死。就像太陽升起，沒有因緣、沒有方便能夠阻止它落下。』因此，在沒有因緣的情況下修習念死。有人問：『為什麼以過去的例子來修習念死？』回答：『過去有很多有財富的國王，如大乘王、大神力王、大善見王、頂生王等。所有這些國王都進入了死亡的法則。』其次，過去有很多仙人，有大神通、大神力，如毗沙蜜多（Visvamitra）、阇摩達梨仙人（Jamadagni），他們能從身體發出水火，最終也進入了死亡的法則。再次，過去的聲聞（Sravaka，佛陀的弟子），有大智慧、大神通、大神力，如舍利弗（Sariputra）、目犍連（Maudgalyayana）等，他們也進入了死亡的法則。再次，諸位緣覺（Pratyekabuddha，無師自悟者），自己出生，沒有老師，一切功德成就，也進入了死亡的法則。再次，諸位如來（Tathagata，佛的稱號）、應供（Arhat，值得供養者）、正覺（Samyaksambuddha，正等覺者），具有無量無上的明行具足，到達功德的彼岸，也進入了死亡的法則。更何況我壽命短暫，難道不應當進入死亡的法則嗎？』因此，以過去的例子來修習念死。有人問：『為什麼以身體有很多歸屬來修習念死？』回答：『身體由風、痰等和合而成，容易導致死亡。或者由各種蟲類的存在和合而成。或者飲食不調導致死亡。或者被毒蛇、蜈蚣、蝎子、蚰蜒、老鼠咬傷導致死亡。或者被獅子、老虎、豹子、龍、牛等傷害導致死亡。或者被人或非人所殺導致死亡。這個身體如此有很多歸屬，因此修習念死法。』有人問：『為什麼以壽命沒有力量來修習念死？』回答：『通過兩種方式。因為壽命沒有力量，所以修習念死。處所沒有力量，依靠沒有力量，導致壽命沒有力量。』有人問：『為什麼處所沒有力量導致壽命沒有力量？』回答：『這個身體沒有自性，像水泡一樣，像芭蕉樹一樣，像水沫一樣，沒有真實。因為遠離真實，所以處所沒有力量，導致壽命沒有力量。』有人問：『為什麼依靠沒有力量導致壽命沒有力量？』回答：『這個身體被出入息所束縛，被四大所束縛，被飲食所束縛，被四威儀（行住坐臥）所束縛。 English version: If a meditating person is chased by a fierce person, they should practice mindfulness of death (death awareness). Someone asks: 'Why practice mindfulness of death when there is no cause?' The answer is: 'There is no cause, no means to make one immortal. Just as the sun rises, there is no cause, no means to prevent it from setting.' Therefore, practice mindfulness of death when there is no cause. Someone asks: 'Why practice mindfulness of death by taking past examples?' The answer is: 'In the past, there were many wealthy kings, such as the Mahayana King, the Great Power King, the Great Good Vision King, the Crown-born King, etc. All these kings entered the law of death.' Secondly, in the past, there were many immortals with great supernatural powers and great strength, such as Visvamitra, Jamadagni, who could emit water and fire from their bodies, and eventually entered the law of death. Again, past Sravakas (disciples of the Buddha), with great wisdom, great supernatural powers, and great strength, such as Sariputra, Maudgalyayana, etc., also entered the law of death. Again, all Pratyekabuddhas (self-enlightened ones without a teacher), born on their own, without a teacher, accomplished all merits, also entered the law of death. Again, all Tathagatas (title of the Buddha), Arhats (worthy of offerings), Samyaksambuddhas (perfectly enlightened ones), possessing immeasurable and supreme perfect conduct, reaching the other shore of merit, also entered the law of death. How much more so should I, with a short lifespan, not enter the law of death?' Therefore, practice mindfulness of death by taking past examples. Someone asks: 'Why practice mindfulness of death because the body has many dependencies?' The answer is: 'The body is composed of wind, phlegm, etc., which easily leads to death. Or it is composed of the existence of various insects. Or imbalanced diet leads to death. Or being bitten by poisonous snakes, centipedes, scorpions, millipedes, rats leads to death. Or being harmed by lions, tigers, leopards, dragons, cattle, etc., leads to death. Or being killed by humans or non-humans leads to death. This body has so many dependencies, therefore practice the Dharma of mindfulness of death.' Someone asks: 'Why practice mindfulness of death because life has no power?' The answer is: 'Through two ways. Because life has no power, therefore practice mindfulness of death. The place has no power, the reliance has no power, leading to life having no power.' Someone asks: 'Why does the place having no power lead to life having no power?' The answer is: 'This body has no self-nature, like a water bubble, like a banana tree, like water foam, it has no reality. Because it is far from reality, therefore the place has no power, leading to life having no power.' Someone asks: 'Why does reliance having no power lead to life having no power?' The answer is: 'This body is bound by inhalation and exhalation, bound by the four great elements, bound by food and drink, bound by the four postures (walking, standing, sitting, lying).'

【English Translation】 If a meditating person is chased by a fierce person, they should practice mindfulness of death (death awareness). Someone asks: 'Why practice mindfulness of death when there is no cause?' The answer is: 'There is no cause, no means to make one immortal. Just as the sun rises, there is no cause, no means to prevent it from setting.' Therefore, practice mindfulness of death when there is no cause. Someone asks: 'Why practice mindfulness of death by taking past examples?' The answer is: 'In the past, there were many wealthy kings, such as the Mahayana King, the Great Power King, the Great Good Vision King, the Crown-born King, etc. All these kings entered the law of death.' Secondly, in the past, there were many immortals with great supernatural powers and great strength, such as Visvamitra (Visvamitra), Jamadagni (Jamadagni), who could emit water and fire from their bodies, and eventually entered the law of death. Again, past Sravakas (Sravaka, disciples of the Buddha), with great wisdom, great supernatural powers, and great strength, such as Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), etc., also entered the law of death. Again, all Pratyekabuddhas (Pratyekabuddha, self-enlightened ones without a teacher), born on their own, without a teacher, accomplished all merits, also entered the law of death. Again, all Tathagatas (Tathagata, title of the Buddha), Arhats (Arhat, worthy of offerings), Samyaksambuddhas (Samyaksambuddha, perfectly enlightened ones), possessing immeasurable and supreme perfect conduct, reaching the other shore of merit, also entered the law of death. How much more so should I, with a short lifespan, not enter the law of death?' Therefore, practice mindfulness of death by taking past examples. Someone asks: 'Why practice mindfulness of death because the body has many dependencies?' The answer is: 'The body is composed of wind, phlegm, etc., which easily leads to death. Or it is composed of the existence of various insects. Or imbalanced diet leads to death. Or being bitten by poisonous snakes, centipedes, scorpions, millipedes, rats leads to death. Or being harmed by lions, tigers, leopards, dragons, cattle, etc., leads to death. Or being killed by humans or non-humans leads to death. This body has so many dependencies, therefore practice the Dharma of mindfulness of death.' Someone asks: 'Why practice mindfulness of death because life has no power?' The answer is: 'Through two ways. Because life has no power, therefore practice mindfulness of death. The place has no power, the reliance has no power, leading to life having no power.' Someone asks: 'Why does the place having no power lead to life having no power?' The answer is: 'This body has no self-nature, like a water bubble, like a banana tree, like water foam, it has no reality. Because it is far from reality, therefore the place has no power, leading to life having no power.' Someone asks: 'Why does reliance having no power lead to life having no power?' The answer is: 'This body is bound by inhalation and exhalation, bound by the four great elements, bound by food and drink, bound by the four postures (walking, standing, sitting, lying).'

所縛。緩所縛。如是依無力故成壽命無力。如是以此二行。以壽命無力故。修念于死。問曰。云何以遠分別修念死。答曰。從於久遠一切已生。于現在世不過百年皆入死法。所謂久遠分別故修念死。複次當修。我于日夜詎能得活。日夜思惟。世尊諸法我得大恩。如是一日我詎能活。或復半日我詎能活。或復少時我詎能活。或一食時或半食時。我詎能活。或四五揣我詎能活。或入息時我詎能至出息時。或出息時我詎能至入息時。以久遠分別故修念死。問曰。云何以無相故修念于死。答曰。以無有相死無有時。以無相故修念于死。問曰。云何以剎那故修念死。答曰。以不數過去未來。但數現在緣眾生壽命。於一念時住。從彼無二念住。一切眾生於剎那心沒。如阿毗曇中說。於過去心。無已生。無當生。無現生。于未來心。無已生。無現生。無當生。于現在心剎那。無已生。無當生。有現生。復如說偈。

壽命及身性　　苦樂及所有　與一心相應　　剎那速生起　于未生無生　　于現在有生　心斷故世死　　已說世盡故

如是以剎那故修念死。彼坐禪人以此門以此行。如是現修念死。起其厭患。由厭患自在。以念自在成心不亂。若心不亂諸蓋滅。禪分成起外行禪得住。問曰。無常想念死。此二何差別。答曰

【現代漢語翻譯】現代漢語譯本：被束縛。緩慢地被束縛。像這樣，因為依賴於無力，而成為壽命的無力。像這樣，通過這兩種行為，因為壽命的無力，而修習念死。問：如何以遙遠的分辨修習念死？答：從長遠來看，一切已出生的，在現在的世間，不超過一百年，都將進入死亡的法則。這就是所謂的以長遠的分辨來修習念死。再者，應當修習，我于日夜之間，怎麼能夠存活？日夜思惟，世尊的諸法，我得到很大的恩惠。像這樣，一日我怎麼能夠存活？或者半日我怎麼能夠存活？或者少時我怎麼能夠存活？或者一食時，或者半食時，我怎麼能夠存活？或者四五口飯，我怎麼能夠存活？或者入息時，我怎麼能夠到達出息時？或者出息時，我怎麼能夠到達入息時？以長遠的分辨來修習念死。問：如何以無相的緣故修習念死？答：因為沒有相，死亡沒有時間。以無相的緣故修習念死。問：如何以剎那的緣故修習念死？答：因為不數過去未來，只數現在，緣于眾生的壽命，在一念之間住留。從那裡沒有第二唸的住留。一切眾生在剎那的心念中消逝。如《阿毗曇》中所說，對於過去的心，沒有已生，沒有當生，沒有現生。對於未來的心，沒有已生，沒有現生，沒有當生。對於現在心的剎那，沒有已生，沒有當生，有現生。又如所說偈頌：　壽命及身性，苦樂及所有　與一心相應，剎那速生起　于未生無生，于現在有生　心斷故世死，已說世盡故像這樣，以剎那的緣故修習念死。那位坐禪的人，以此門，以此行，像這樣顯現修習念死，生起厭患。由於厭患而自在，以唸的自在成就心不亂。如果心不亂，諸蓋滅除，禪定分明生起，外行禪定得以安住。問：無常想和念死，這兩者有什麼差別？答：

【English Translation】 English version: Bound. Slowly bound. Thus, relying on powerlessness, one becomes powerless in life. Thus, through these two practices, because of the powerlessness of life, one cultivates mindfulness of death (念死). Question: How does one cultivate mindfulness of death through distant discrimination? Answer: From a long-term perspective, everything that has been born, in the present world, will enter the law of death within a hundred years. This is what is called cultivating mindfulness of death through distant discrimination. Furthermore, one should contemplate, 'How can I survive day and night?' Contemplating day and night, 'I have received great kindness from the Buddha's teachings (世尊諸法).' Thus, 'How can I survive for a day? Or how can I survive for half a day? Or how can I survive for a short time? Or how can I survive for a mealtime, or half a mealtime? Or how can I survive for four or five mouthfuls of food? Or when inhaling, how can I reach the time of exhaling? Or when exhaling, how can I reach the time of inhaling?' Cultivating mindfulness of death through distant discrimination. Question: How does one cultivate mindfulness of death through the aspect of no-sign (無相)? Answer: Because there is no sign, death has no time. Cultivating mindfulness of death through the aspect of no-sign. Question: How does one cultivate mindfulness of death through the aspect of the moment (剎那)? Answer: Because one does not count the past and future, but only counts the present, conditioned by the lifespan of beings, dwelling in a single moment. From there, there is no second moment of dwelling. All beings vanish in the mind of a moment. As it is said in the Abhidhamma (阿毗曇), regarding the past mind, there is no already arisen, no yet to arise, no presently arising. Regarding the future mind, there is no already arisen, no presently arising, no yet to arise. Regarding the moment of the present mind, there is no already arisen, no yet to arise, there is presently arising. Furthermore, as the verse says: Lifespan and bodily nature, suffering, joy, and all that exists, Are in accordance with a single mind, arising swiftly in a moment. In the unarisen, there is no arising; in the present, there is arising. The world dies because the mind ceases; it has been said that the world ends. Thus, cultivating mindfulness of death through the aspect of the moment. That meditator, through this gate, through this practice, thus manifests the cultivation of mindfulness of death, giving rise to aversion. Because of aversion, one becomes free; through the freedom of mindfulness, one achieves a non-distracted mind. If the mind is not distracted, the hindrances (諸蓋) are extinguished, the dhyana (禪定) clearly arises, and external practice of dhyana is able to abide. Question: What is the difference between the thought of impermanence (無常想) and mindfulness of death? Answer:

。陰生滅事名無常想。念諸根壞名爲念死。以修無常相無我相為除憍慢。以修念死無常相及苦相成住。以壽斷心滅。此謂差別(念死已竟)。

問云何念身。何修何相何味何功德。云何修。答修念身性。彼念隨念正念。此謂念身。此念住不亂。此謂修。令起身性為相。厭患為味。見無實為起。何功德者。以修念身成堪耐。堪受怖畏。堪任寒熱等。無常想無我想。不凈想。過患想。彼想成滿。成隨意得四禪。以分明諸法。修令滿足。向于善趣。向于醍醐。云何修者。初坐禪人入寂寂。坐攝一切心。不亂心唯修心性。云何修心性。所謂此身發毛爪齒皮肉筋骨髓腦肝心脾胇膽胃肪膏腦膜大腸小腸屎尿膿血淡污涎淚涕唾不凈。初坐禪人。於此三十二行。初次第上以次第下。善哉以口語言應常說常觀。善哉以常觀口語言。是時以一一四行。唯以心當覺以色以行以形以處以分別所起粗相。或一或二或多善取相應。彼坐禪人如是以三種覺成起。以色以厭以空。若坐禪人以色起相。彼坐禪人由色一切入自在應作意。若坐禪人以厭起相。彼坐禪人以不凈應作意。若坐禪人以空起相。彼坐禪人以界應作意。若坐禪人依一切入起於四禪。若坐禪人依不凈事起初禪。若坐禪人依界事起外行禪。於是瞋恚行人以色起相。貪慾行人以厭起相。

【現代漢語翻譯】現代漢語譯本：由陰（蘊）、生、滅諸事所產生的念頭，稱為無常想。念及諸根（感官）的壞滅，稱爲念死。通過修習無常相和無我相來去除憍慢。通過修習念死、無常相以及苦相來成就住立。以壽命斷絕、心識滅盡為終結。這就是（念死）的差別（念死已竟）。

問：如何修習念身？如何修？相是什麼？味道是什麼？功德是什麼？如何修？答：修習念身的自性。彼念、隨念、正念，這稱爲念身。此念安住而不散亂，這稱為修。使起身之自性為相。厭患為味道。視其為無實為生起。什麼功德呢？通過修習念身，成就堪忍，堪受怖畏，堪任寒熱等。無常想、無我想、不凈想、過患想，這些想成就圓滿，成就隨意獲得四禪。以分明諸法，修習令其滿足，趨向于善趣，趨向于涅槃。

如何修呢？初學坐禪的人進入寂靜之處，端坐攝持一切心念，不使心念散亂，唯修心性。如何修心性呢？所謂此身：頭髮、毛髮、指甲、牙齒、面板、肌肉、筋、骨、骨髓、腦、肝、心、脾、肺、膽、胃、脂肪、膏、腦膜、大腸、小腸、屎、尿、膿、血、痰、污、涎、淚、涕、唾，不凈之物。初學坐禪的人，對於這三十二種不凈之物，首先次第向上觀察，然後次第向下觀察。善哉！應當以口頭語言常常述說，常常觀想。善哉！以常常觀想口頭語言。這時，以一一四種行相，唯以心來覺知，以色、以行、以形、以處、以分別所生起的粗相。或者一個，或者兩個，或者多個，善巧地選取相應的行相。這位坐禪的人，像這樣以三種覺悟成就生起：以色、以厭、以空。如果坐禪的人以色生起相，這位坐禪的人應當由色一切入（Kasinayatana）自在地作意。如果坐禪的人以厭生起相，這位坐禪的人應當以不凈作意。如果坐禪的人以空生起相，這位坐禪的人應當以界（Dhatu）作意。如果坐禪的人依靠一切入生起四禪，如果坐禪的人依靠不凈事生起初禪，如果坐禪的人依靠界事生起外行禪。於是，瞋恚行的人以色生起相，貪慾行的人以厭生起相。

【English Translation】 English version: The thought arising from the events of aggregates (Khandha), birth, and death is called the 'impermanence perception' (Anicca Sanna). The contemplation of the decay of the senses is called 'mindfulness of death' (Marana Sati). By cultivating the perception of impermanence (Anicca Lakkhana) and the perception of no-self (Anatta Lakkhana), arrogance is removed. By cultivating mindfulness of death, the perception of impermanence, and the perception of suffering (Dukkha Lakkhana), stability is achieved. It ends with the cessation of life and the extinction of consciousness. This is the distinction (of mindfulness of death) (Mindfulness of death is complete).

Question: How does one practice mindfulness of the body (Kaya Sati)? How is it cultivated? What is its characteristic? What is its taste? What is its benefit? How is it cultivated? Answer: Cultivate the nature of mindfulness of the body. That mindfulness, subsequent mindfulness, right mindfulness, this is called mindfulness of the body. This mindfulness abides without distraction, this is called cultivation. Causing the nature of the body to arise is its characteristic. Disgust is its taste. Seeing it as unreal is its arising. What is its benefit? By cultivating mindfulness of the body, one achieves endurance, is able to withstand fear, is able to endure cold, heat, etc. The perception of impermanence, the perception of no-self, the perception of impurity (Asubha Sanna), the perception of drawbacks, these perceptions are fulfilled and perfected, achieving the ability to attain the four Jhanas (meditative states) at will. By clearly distinguishing all phenomena, cultivate them to fulfillment, leading towards the good realms, leading towards Nirvana (Amata).

How is it cultivated? Initially, a meditator enters a solitary place, sits down, gathers all thoughts, does not let the mind wander, and only cultivates the nature of the mind. How is the nature of the mind cultivated? Namely, this body: hair, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, liver, heart, spleen, lungs, gallbladder, stomach, fat, grease, membrane, large intestine, small intestine, feces, urine, pus, blood, phlegm, pus, saliva, tears, snot, spittle, impure things. Initially, a meditator, regarding these thirty-two aspects of impurity, first observes them in ascending order, then observes them in descending order. Excellent! One should constantly speak and constantly contemplate with verbal language. Excellent! By constantly contemplating verbal language. At this time, with each of the four aspects, one should only be aware with the mind, with color, with action, with form, with place, with the coarse appearance arising from discrimination. Either one, or two, or many, skillfully select the corresponding aspects. This meditator, in this way, achieves arising with three kinds of awareness: with color, with disgust, with emptiness. If a meditator arises with the appearance of color, this meditator should freely direct his attention with the totality of color (Kasinayatana). If a meditator arises with the appearance of disgust, this meditator should direct his attention with impurity. If a meditator arises with the appearance of emptiness, this meditator should direct his attention with the elements (Dhatu). If a meditator relies on the totality to arise in the four Jhanas, if a meditator relies on impure things to arise in the first Jhana, if a meditator relies on the elements to arise in external practice meditation. Thus, a person inclined to anger arises with the appearance of color, a person inclined to greed arises with the appearance of disgust.

慧行人以界起相。複次瞋恚行人以色當作意。貪慾行人以厭當作意。慧行人以界當作意。複次以十三行當念身性。如是以種以處以緣以流。以次第以形以蟲種以安處。以聚以憎以不凈以處。以不知恩以有邊。問云何以種當念身性。答如毒種所生茱萸拘沙多紀等一切生。如是此身從父母不凈生。不凈種生此身成不凈。如是以種當念心性。問云何以處當念身性。答此身不從郁多羅花生。非拘牟陀分陀利迦花生。于母腹生。不凈臭穢迫迮處生。從生熟兩藏生。從左右脅胞囊所纏依脊骨住。是處不凈身成不凈。如是以處當念身性。問云何以緣當念身性。答此不凈身若增長住。不以金銀珠等能得增長。復不以栴檀多伽羅沉香等緣能得增長。此身從母腹生。母所食啖。涕唾涎淚相雜。母胎所生臭食流液得增長住。從如是出。其所啖食飯乳䉽豆。涕唾涎淡共相和雜。此身以臭不凈流得增長住。如是以緣當念身自性。問曰。云何以流當念身自性。答如皮囊盛滿屎尿。以多穿故不凈流出。此身亦然盛滿屎尿。如是此身所嘗飲食。及雜涕唾屎尿臭穢。種種不凈。從九孔流溢。以多穿故。不成滿故。如是以流應念身自性。問云何以次第形當念身自性。答此身以初業次第立。初七日成迦羅邏。二七日成阿浮陀。三七日成俾尸。四七日成阿那。五

【現代漢語翻譯】現代漢語譯本慧行者以界限作為觀想的起點（界：指地、水、火、風四大元素）。再者，嗔恚心重的人應當觀想顏色（色：指紅、黃、藍、白等顏色），以平息嗔恚。貪慾心重的人應當觀想厭惡之物，以消除貪慾。有智慧的人應當以界限作為觀想的起點。再者，應當以十三種方式來憶念身體的本性，即以種姓、處所、因緣、流動、次第、形狀、蟲類、安住之處、聚集、憎惡、不凈、處所、不知感恩、有邊際等方式。問：如何以種姓來憶念身體的本性？答：就像有毒的種子所生長的茱萸、拘沙多紀等一切植物一樣，這個身體也是從父母的不凈之物所生。從不凈的種子所生，這個身體也因此是不凈的。這樣就是以種姓來憶念身體的本性。問：如何以處所來憶念身體的本性？答：這個身體不是從優缽羅花（Utpala，青蓮花）中生出，也不是從拘牟陀花（Kumuda，白睡蓮）或分陀利迦花（Pundarika，白蓮花）中生出，而是在母親的腹中出生，在不凈、臭穢、狹窄的地方出生，從生臟和熟臟之間產生，從左右脅的胞囊所纏繞，依靠脊骨而住。這個處所是不凈的，所以身體也是不凈的。這樣就是以處所來憶念身體的本性。問：如何以因緣來憶念身體的本性？答：這個不凈的身體，如果想要增長和存活，不是用金銀珠寶等物可以使其增長，也不是用旃檀（Chandana，檀香）、多伽羅（Tagara，一種香木）、沉香等物可以使其增長。這個身體從母親的腹中出生，依靠母親所吃喝的、涕唾涎淚相混合的、母胎所產生的臭穢食物和液體才能增長和存活。從這些東西中產生，所吃喝的飯、乳、䉽豆（䉽豆：炒過的豆子磨成的粉）、涕唾涎淡等混合在一起，這個身體依靠這些臭穢不凈的液體才能增長和存活。這樣就是以因緣來憶念身體的本性。問：如何以流動來憶念身體的本性？答：就像皮囊盛滿了屎尿，因為有很多孔洞，所以不凈之物流出。這個身體也是這樣，盛滿了屎尿。就像這個身體所嘗過的飲食，以及混合的涕唾屎尿臭穢，種種不凈之物，從九個孔洞流溢出來，因為有很多孔洞，所以不能充滿。這樣就是以流動來憶念身體的本性。問：如何以次第和形狀來憶念身體的本性？答：這個身體以最初的業力次第而形成。最初七天形成迦羅邏（Kalala，凝滑），第二個七天形成阿浮陀（Arbuda，皰），第三個七天形成俾尸（Pesi，凝肉），第四個七天形成阿那（Ghana，硬肉），第五個七天...

【English Translation】 English version The wise practitioner initiates contemplation with the elements (Dhatu). Furthermore, a practitioner prone to anger should focus on colors (Varna) as a means of contemplation. A practitioner prone to greed should contemplate repulsive objects to eliminate greed. The wise practitioner initiates contemplation with the elements. Moreover, one should contemplate the nature of the body in thirteen ways: through lineage (Gotra), location (Adhishthana), conditions (Pratyaya), flow (Sravana), sequence (Krama), shape (Samsthana), worms (Krimi), dwelling place (Samavasthana), aggregation (Samucchaya), aversion (Jugupsa), impurity (Asubha), place (Adhishthana), ingratitude (Akritajna), and having boundaries (Sapariyanta). Question: How does one contemplate the nature of the body through lineage? Answer: Just as all plants, such as Juvavi (a type of spice), Kushataji (a type of herb), etc., are born from poisonous seeds, so too is this body born from the impure substances of parents. Born from an impure seed, this body becomes impure. This is how one contemplates the nature of the body through lineage. Question: How does one contemplate the nature of the body through location? Answer: This body is not born from the Utpala flower (blue lotus), nor from the Kumuda (white water lily) or Pundarika (white lotus). It is born in the mother's womb, in an impure, foul-smelling, and cramped place. It arises between the raw and cooked organs, entwined by the membranes of the left and right flanks, and dwells supported by the spinal column. This place is impure, so the body becomes impure. This is how one contemplates the nature of the body through location. Question: How does one contemplate the nature of the body through conditions? Answer: This impure body, if it is to grow and remain, cannot be made to grow by gold, silver, jewels, etc. Nor can it be made to grow by sandalwood (Chandana), Tagara (a type of fragrant wood), agarwood, etc. This body is born from the mother's womb and grows and remains by relying on what the mother eats and drinks, mixed with mucus, saliva, tears, and the foul-smelling food and fluids produced by the mother's womb. It arises from these things, and the food it eats, such as rice, milk, parched and ground beans (䉽豆), mucus, saliva, and phlegm, are mixed together. This body grows and remains by relying on these foul-smelling and impure fluids. This is how one contemplates the nature of the body through conditions. Question: How does one contemplate the nature of the body through flow? Answer: Just as a leather bag filled with excrement and urine leaks impure substances because of many holes, so too is this body filled with excrement and urine. Just as the food this body has tasted, and the mixed mucus, excrement, urine, foul odors, and various impure substances flow out from the nine orifices, because there are many holes, it cannot be filled. This is how one should contemplate the nature of the body through flow. Question: How does one contemplate the nature of the body through sequence and shape? Answer: This body is formed in sequence according to the initial karma. In the first seven days, it becomes Kalala (a jelly-like substance), in the second seven days, it becomes Arbuda (a blister), in the third seven days, it becomes Pesi (a lump of flesh), in the fourth seven days, it becomes Ghana (a hard mass), in the fifth...

七日成五節。六七日成四節。七七日復生四節。八七日復生二十八節。九七日及十七日復生脊骨。十一七日復生三百骨。十二七日復生八百節。十三七日復生九百筋。十四七日復生百肉丸。十五七日復生血。十六七日生膜。十七七日生皮。十八七日成皮色。十九七日業所生風遍處處。二十七日成九竅。二十五七日生一萬七千湊。二十六七日成堅身。二十七七日有力。二十八七日生九萬九千毛孔。二十九七日成一切身份具足。

復說。七七日有體。依母背下頭蹲踞坐。四十二七日以業所生風。轉腳向上。頭向下向產門。此時生。世說假名人如是。以次第形當念身性。問云何以蟲種當念身性。答此身八萬戶蟲之所食啖。依發之蟲名發鐵。依髑髏蟲名耳腫。依腦之蟲名顛狂下。顛狂復有四種。一名塸拘霖婆。二名濕婆羅。三名陀羅呵。四名陀阿尸邏。依目之蟲名舐眼。依耳之蟲名蚔耳。依鼻之蟲名蚔鼻。復有三種。一名樓扣母可。二名阿樓扣。三名摩那樓母可。依舌之蟲名勿伽。依舌根蟲名母但多。依齒之蟲名狗婆。依齒根之蟲名優婆拘婆。依喉之蟲名阿婆離呵。依頸之蟲有二種。一名虜呵羅。二毗虜呵羅。依毛之蟲名蚔毛。依爪之蟲名蚔爪。依皮之蟲有二種。一名兜那。二名兜難多。依膜之蟲。復有二種。一名鞞藍

【現代漢語翻譯】現代漢語譯本七日後形成五個部分。四十二日形成四個部分。四十九日再次形成四個部分。五十六日再次形成二十八個部分。六十三日和一百一十九日形成脊骨。七十七日形成三百塊骨頭。八十四日形成八百個關節。九十一日形成九百條筋。九十八日形成一百個肉丸。一百零五日形成血液。一百一十二日形成膜。一百一十九日形成面板。一百二十六日形成面板的顏色。一百三十三日由業力所生的風遍佈全身。一百四十日形成九竅。一百七十五日形成一萬七千個毛孔。一百八十二日身體變得堅硬。一百八十九日身體變得有力。一百九十六日形成九萬九千個毛孔。二百零三日身體的所有部分都完全具備。

再次講述。四十九日有了形體。依靠母親的背部，頭向下蹲踞而坐。二百九十四日，由業力所生的風，使腳向上，頭向下，朝向產門。此時出生。世俗所說的假名之人就是這樣。按照次第的形狀，應當憶念身體的本性。問：如何以蟲種來憶念身體的本性？答：這個身體被八萬戶蟲所食啖。依靠頭髮的蟲，名為發鐵（寄生在頭髮上的蟲）。依靠頭骨的蟲，名為耳腫（寄生在頭骨上的蟲）。依靠大腦的蟲，名為顛狂下（寄生在大腦上的蟲）。顛狂又有四種：一名塸拘霖婆（大腦中的一種蟲名），二名濕婆羅（大腦中的一種蟲名），三名陀羅呵（大腦中的一種蟲名），四名陀阿尸邏（大腦中的一種蟲名）。依靠眼睛的蟲，名為舐眼（寄生在眼睛上的蟲）。依靠耳朵的蟲，名為蚔耳（寄生在耳朵上的蟲）。依靠鼻子的蟲，名為蚔鼻（寄生在鼻子上的蟲）。又有三種：一名樓扣母可（寄生在鼻子上的蟲名），二名阿樓扣（寄生在鼻子上的蟲名），三名摩那樓母可（寄生在鼻子上的蟲名）。依靠舌頭的蟲，名為勿伽（寄生在舌頭上的蟲）。依靠舌根的蟲，名為母但多（寄生在舌根的蟲）。依靠牙齒的蟲，名為狗婆（寄生在牙齒上的蟲）。依靠牙根的蟲，名為優婆拘婆（寄生在牙根的蟲）。依靠喉嚨的蟲，名為阿婆離呵（寄生在喉嚨的蟲）。依靠頸部的蟲有兩種：一名虜呵羅（寄生在頸部的蟲名），二名毗虜呵羅（寄生在頸部的蟲名）。依靠毛髮的蟲，名為蚔毛（寄生在毛髮上的蟲）。依靠指甲的蟲，名為蚔爪（寄生在指甲上的蟲）。依靠面板的蟲有兩種：一名兜那（寄生在面板上的蟲名），二名兜難多（寄生在面板上的蟲名）。依靠膜的蟲，也有兩種：一名鞞藍（寄生在膜上的蟲名）。

【English Translation】 English version In seven days, five sections are formed. In forty-two days, four sections are formed. In forty-nine days, four sections are formed again. In fifty-six days, twenty-eight sections are formed again. In sixty-three days and one hundred and nineteen days, the spine is formed. In seventy-seven days, three hundred bones are formed. In eighty-four days, eight hundred joints are formed. In ninety-one days, nine hundred tendons are formed. In ninety-eight days, one hundred flesh balls are formed. In one hundred and five days, blood is formed. In one hundred and twelve days, the membrane is formed. In one hundred and nineteen days, the skin is formed. In one hundred and twenty-six days, the color of the skin is formed. In one hundred and thirty-three days, the wind born of karma pervades everywhere. In one hundred and forty days, the nine orifices are formed. In one hundred and seventy-five days, seventeen thousand pores are formed. In one hundred and eighty-two days, the body becomes firm. In one hundred and eighty-nine days, the body becomes strong. In one hundred and ninety-six days, ninety-nine thousand pores are formed. In two hundred and three days, all parts of the body are fully complete.

Again, it is said. In forty-nine days, there is a form. Relying on the mother's back, the head is squatting down. In two hundred and ninety-four days, by the wind born of karma, the feet turn upwards, and the head turns downwards, towards the birth canal. At this time, birth occurs. The conventionally named person in the world is like this. According to the sequential form, one should contemplate the nature of the body. Question: How should one contemplate the nature of the body with insect species? Answer: This body is eaten by eighty thousand households of insects. The insect that relies on the hair is called 'Fa Tie' (hair iron, insect living on hair). The insect that relies on the skull is called 'Er Zhong' (ear swelling, insect living on the skull). The insect that relies on the brain is called 'Dian Kuang Xia' (below madness, insect living on the brain). Madness has four types: first is 'Ong Ju Lin Po' (a type of insect name in the brain), second is 'Shi Po Luo' (a type of insect name in the brain), third is 'Tuo Luo He' (a type of insect name in the brain), and fourth is 'Tuo A Shi Luo' (a type of insect name in the brain). The insect that relies on the eye is called 'Shi Yan' (licking eye, insect living on the eye). The insect that relies on the ear is called 'Chi Er' (insect living on the ear). The insect that relies on the nose is called 'Chi Bi' (insect living on the nose). There are also three types: first is 'Lou Kou Mu Ke' (a type of insect name living on the nose), second is 'A Lou Kou' (a type of insect name living on the nose), and third is 'Mo Na Lou Mu Ke' (a type of insect name living on the nose). The insect that relies on the tongue is called 'Wu Qie' (insect living on the tongue). The insect that relies on the root of the tongue is called 'Mu Dan Duo' (insect living on the root of the tongue). The insect that relies on the teeth is called 'Gou Po' (insect living on the teeth). The insect that relies on the root of the teeth is called 'You Po Ju Po' (insect living on the root of the teeth). The insect that relies on the throat is called 'A Po Li He' (insect living on the throat). There are two types of insects that rely on the neck: first is 'Lu He Luo' (a type of insect name living on the neck), and second is 'Pi Lu He Luo' (a type of insect name living on the neck). The insect that relies on the hair is called 'Chi Mao' (insect living on the hair). The insect that relies on the nails is called 'Chi Zhao' (insect living on the nails). There are two types of insects that rely on the skin: first is 'Dou Na' (a type of insect name living on the skin), and second is 'Dou Nan Duo' (a type of insect name living on the skin). There are also two types of insects that rely on the membrane: first is 'Pi Lan' (a type of insect name living on the membrane).

婆。二名摩諀藍婆。依肉之蟲復有二種。一名阿羅婆。二名羅婆。依血之蟲復有二種。一名婆羅。二名婆多羅。依筋之蟲復有四種。一名賴多虜。二名喜多婆。三名婆羅婆多羅。四名羅那婆羅那。依脈之蟲名架栗俠那。依脈根之蟲復有二種。一名尸婆羅。二名優婆尸尸羅。依骨之蟲復有四種。一名遏褫(除里反)毗馱。二名安那毗馱。三名殆(涂履反)履拖毗拖。四名遏褫絙可羅。依髓之蟲復有二種。一名弭(亡比反)社。二名弭社尸羅。依脾之蟲復有二種。一名尼羅。二名比多。依心之蟲復有二種。一名死毗多。二名優缽拖毗多。依心根之蟲復有二種。一名滿可。二名尸羅。依肪之蟲復有二種。一名哿羅。二名哿羅尸羅。依膀胱之蟲復有二種。一名弭哿羅。二名摩訶哿羅。依膀胱根復有二種。一名哿羅。二名哿羅尸羅。依胞之蟲復有二種。一名娑婆羅。二名摩訶沙婆羅。依胞根之蟲復有二種。一名賴多。二名摩訶賴多。依小腸之蟲復有二種。一名帚賴多。二名摩訶賴多。依腸根之蟲復有二種。一名波。二名摩訶死波。依大腸根蟲。復有二種。一名安那婆呵。二名[巾*尃]果婆呵。依胃之蟲復有四種。一名優受哿。二名優社婆。三名知社婆。四名先市婆。依熟藏之蟲復有四種。一名婆呵那。二名摩訶婆呵那。三名陀

那槃四名粉那母可。依膽之蟲名必多離訶。依唾之蟲名纖呵。依汗之蟲名隨陀離呵。依脂之蟲名弭陀離呵。依強之蟲復有二種。一名藪婆呵母。二名社摩契多。依強根蟲復有三種。一名處呵母珂。二名陀虜呵母珂。三名娑那母珂。有五種蟲。依于身前食于身前。依于身後食于身後。依于身左食于身左。依于身右食于身右。蟲名栴陀死羅唇呵死羅不偷羅等。依下二孔有三種蟲。一名拘樓拘羅唯喻。二名遮羅喻。三名寒頭波拖。如是以蟲居止當念身性。云何以安當念身自性。于足骨脛骨安住。脛骨于髀骨安住。髀骨于髂骨安住。髂骨于脊骨安住。脊骨于脾骨安住。脾骨于臂骨安住。臂骨于項骨安住。項骨于頭骨安住。頭骨于頰骨安住。頰骨于齒骨安住。如是此身骨節纏裹以皮覆上成此穢身。從行業生非余能造。如是以安當念身自性。云何以聚當念身自性九頭骨。兩頰骨。三十二齒骨。七項骨。十四胸骨。二十四脅骨。十八脊骨。兩髂骨。六十四手骨。六十四足骨。依肉六十四軟骨。此三百骨。八百節。九百筋纏。九百肉丸。一萬七千湊。八百萬發。九萬九千毛。六十間。八萬蟲種。膽唾腦各一波賴他。梁言重四兩。血一阿咃。梁言以三升。如是等不可稱計種種形。唯是屎聚屎集名身。如二聚當念身自性。云何以憎當念身自

性。彼所重物第一清凈。所愛服飾。如是花香涂身。衣服莊嚴。眠坐隱囊。枕褥𣰽毹㲩𣰆床帳臥具等。種種飲食住止供養。心生愛重后成憎惡。如是以憎惡。當念身自性。云何以不清凈當念身自性。如是衣物種種服飾。已不凈潔。可更浣治還得清凈。何故。以性清凈故。此身不凈不能令凈。複次以香涂身。以香水洗浴不能令凈。何以故。性不凈故。如是以不清凈念身自性。云何。以處當念身自性。如花依池生。如果依果處生。如是此身從種種煩惱疾患故生。如是眼痛耳痛鼻痛舌痛身痛頭痛口痛齒痛。患嗽急氣寒熱腹痛。心悶癇狂風病霍亂。癩癭吐血癬瘡疥瘑麻𤵘寒病等。此身有無邊過患。如是以處當念身自性。云何以不知恩當念身自性。其人雖復料理自身以最勝飲食。或洗浴摩香眠坐衣帔以自莊嚴。此毒樹身反不知恩。向老向病向死。如親友不知恩。如是以不知恩。當念身自性。云何以有邊當念身自性。此身或可阇維。或可啖食。或可破壞。或可磨滅。此身有邊。如是以有邊當念身自性。彼坐禪人以此門以此行以自性。當念此身。以念自在。以慧自在。成不亂心。若不亂心諸蓋滅。禪分起。隨其所樂成得勝(念身已竟)。

問云何念寂寂。何修何相何味何處何功德。云何修。答寂寂者。滅身心動亂。已伏斷故。

【現代漢語翻譯】現代漢語譯本：性。他所看重的東西最初是乾淨的，所喜愛的服飾，以及用鮮花香料塗抹身體，華麗的衣服裝飾，睡覺時用的隱囊，枕頭褥子、毛毯等床上用品，還有各種飲食和居住供養，開始時心生喜愛看重，後來卻變成憎惡。像這樣以憎惡來觀想身體的自性。怎樣以不清凈來觀想身體的自性呢？就像這些衣物和各種服飾，已經不乾淨了，可以再洗滌使之乾淨，為什麼呢？因為衣物等的自性是清凈的。而這個身體不乾淨，不能使之變得乾淨。再者，用香塗抹身體，用香水洗浴，也不能使身體變得乾淨。為什麼呢？因為身體的自性是不清凈的。像這樣以不清凈來觀想身體的自性。怎樣以處所來觀想身體的自性呢？就像花依附池塘而生，果實依附果樹而生，同樣，這個身體從種種煩惱和疾病而生。像這樣，有眼痛、耳痛、鼻痛、舌痛、身痛、頭痛、口痛、牙痛，患有咳嗽、氣喘、寒熱、腹痛，心悶、癲癇、風病、霍亂，還有癩病、癭病、吐血、癬瘡、疥瘡、瘑瘡、麻風、痔瘡、寒病等。這個身體有無邊的過患。像這樣以處所來觀想身體的自性。怎樣以不知恩來觀想身體的自性呢？這個人即使料理自身，用最好的飲食，或者洗浴、涂香、睡覺、穿衣打扮來莊嚴自己，這個像毒樹一樣的身體反而不知感恩，走向衰老、疾病、死亡，就像親友不知恩情一樣。像這樣以不知恩來觀想身體的自性。怎樣以有邊際來觀想身體的自性呢？這個身體或者可以火化（阇維，梵文Japita的音譯，指火葬），或者可以被鳥獸吃掉，或者可以被破壞，或者可以被磨滅。這個身體是有邊際的。像這樣以有邊際來觀想身體的自性。那個坐禪的人，通過這種方法，通過這種修行，通過這種自性，來觀想這個身體，以念力自在，以智慧自在，成就不散亂的心。如果不散亂的心生起，各種煩惱蓋障就會滅除，禪定的組成部分就會生起，隨其所樂而成就殊勝（念身已竟）。

問：怎樣念寂靜（寂寂）？修什麼？相是什麼？味道是什麼？處所是什麼？功德是什麼？怎樣修？答：寂靜，就是滅除身心的動亂，因為已經降伏和斷除了（動亂）。

【English Translation】 English version: Nature. The things he values are initially pure. The clothes he loves, as well as applying flowers and fragrances to the body, magnificent clothing and adornments, sleeping with hidden cushions, pillows, bedding, blankets, and other bedding, along with various foods and dwelling offerings, initially give rise to love and importance, but later turn into hatred. In this way, contemplate the self-nature of the body with hatred. How to contemplate the self-nature of the body with impurity? Just like these clothes and various adornments, which are already unclean, can be washed again to make them clean. Why? Because the self-nature of clothes, etc., is pure. But this body is impure and cannot make itself clean. Furthermore, applying fragrance to the body and bathing with fragrant water cannot make the body clean. Why? Because the self-nature of the body is impure. In this way, contemplate the self-nature of the body with impurity. How to contemplate the self-nature of the body with location? Just like flowers grow depending on ponds, and fruits grow depending on fruit trees, similarly, this body is born from various afflictions and diseases. Like this, there is eye pain, ear pain, nose pain, tongue pain, body pain, head pain, mouth pain, tooth pain, suffering from coughs, asthma, chills and fever, abdominal pain, chest tightness, epilepsy, wind disorders, cholera, as well as leprosy, goiter, vomiting blood, ringworm, scabies, impetigo, leprosy, hemorrhoids, cold diseases, etc. This body has boundless faults. In this way, contemplate the self-nature of the body with location. How to contemplate the self-nature of the body with ingratitude? Even if this person takes care of himself, using the best food, or bathing, applying fragrance, sleeping, and dressing up to adorn himself, this body, like a poisonous tree, is ungrateful, heading towards old age, sickness, and death, just like friends who are ungrateful. In this way, contemplate the self-nature of the body with ingratitude. How to contemplate the self-nature of the body with finitude? This body can either be cremated (Japita, transliteration of Sanskrit Japita, referring to cremation), or can be eaten by birds and beasts, or can be destroyed, or can be annihilated. This body is finite. In this way, contemplate the self-nature of the body with finitude. That meditating person, through this method, through this practice, through this self-nature, contemplates this body, with the freedom of mindfulness, with the freedom of wisdom, achieving an undistracted mind. If an undistracted mind arises, various afflictive coverings will be extinguished, the components of meditation will arise, and one will achieve excellence according to one's desires (end of contemplation of the body).

Question: How to contemplate tranquility (Japita)? What to cultivate? What is the characteristic? What is the taste? What is the location? What is the merit? How to cultivate? Answer: Tranquility is the extinguishing of the disturbances of body and mind, because (the disturbances) have already been subdued and eliminated.

此謂寂寂。現念寂寂彼念隨念正念。此謂念寂寂。以念住不亂此謂修。令起不動功德為相。不調為味。妙解脫為處。何功德者。若修行念寂寂。成安眠安覺。成寂寂。諸根寂寂心願具足。成可愛慚愧具足。常為人所貴重。向善趣向醍醐。云何修彼者。初坐禪人入寂寂坐。攝一切心不起亂心。如彼比丘諸根寂寂。心寂寂樂一處寂寂。以相應住。彼比丘以身口意。若見若聞以寂寂念。以寂寂功德。如世尊所說。彼比丘戒具足定具足慧具足。解脫具足解脫知見具足。若比丘得見彼比丘。我說彼大種大恩。若聞彼比丘。我說大恩。若往彼我說大恩。若視供養。彼若念。彼若隨出家。我說彼大得恩。何故如是等。諸比丘聞其說法。得二離憒鬧。所謂身離憒鬧。心離憒鬧。彼比丘入初禪。以寂寂念諸蓋滅。若入第二禪念彼覺觀滅。若入第三禪念彼喜滅。若入第四禪念彼樂滅。若入虛空定念色想瞋恚想種種想滅。若入識定念彼虛空滅。若入無所有定念彼識入想滅。若入非想非非想定念彼無所有想滅。若入想受滅念彼想受滅。若得須陀洹果念見一處煩惱滅。若得斯陀洹果念粗淫慾瞋恚煩惱滅。若得阿那含念細煩惱淫慾瞋恚滅。若得阿羅漢果念彼一切煩惱滅。若入泥洹以寂寂念一切皆滅。彼坐禪人以此門以此行。如是以功德念寂寂。彼心

【現代漢語翻譯】現代漢語譯本這就叫做寂寂（śānta，平靜）。現在憶念寂寂，過去憶念，隨之憶念正確的寂寂。這就叫做憶念寂寂。以憶念安住而不散亂，這叫做修行。以生起不動搖的功德為特徵，不調和為味道，妙解脫為處所。什麼功德呢？如果修行憶念寂寂，成就安穩的睡眠和清醒，成就寂寂，諸根寂寂，心願具足，成就可愛，慚愧具足，常常被人所尊重，趨向善趣，趨向醍醐（amṛta，甘露）。如何修習它呢？初學禪定的人進入寂寂的禪坐，收攝一切心念，不生起散亂的心。如同那位比丘諸根寂寂，心寂寂，樂於一處寂寂，以相應的狀態安住。那位比丘以身口意，無論見聞，都以寂寂的憶念，以寂寂的功德。如世尊所說，那位比丘戒具足，定具足，慧具足，解脫具足，解脫知見具足。如果比丘得見那位比丘，我說他有大種大恩。如果聽聞那位比丘，我說他有大恩。如果前往那位比丘處，我說他有大恩。如果觀看供養他，如果憶念他，如果跟隨他出家，我說他大得恩德。為什麼這樣說呢？諸比丘聽聞他的說法，得到兩種遠離憒鬧，所謂身離憒鬧，心離憒鬧。那位比丘進入初禪，以寂寂的憶念，諸蓋（nīvaraṇa，五蓋，即貪慾、嗔恚、睡眠、掉舉惡作、疑）滅除。如果進入第二禪，憶念彼覺觀（vitarka-vicāra，尋伺）滅除。如果進入第三禪，憶念彼喜（prīti，喜悅）滅除。如果進入第四禪，憶念彼樂（sukha，快樂）滅除。如果進入虛空定（ākāśānantyāyatana，空無邊處定），憶念色想、瞋恚想、種種想滅除。如果進入識定（vijñānānantyāyatana，識無邊處定），憶念彼虛空滅除。如果進入無所有定（ākiñcanyāyatana，無所有處定），憶念彼識入想滅除。如果進入非想非非想定（nevasaññānāsaññāyatana，非想非非想處定），憶念彼無所有想滅除。如果進入想受滅（saññāvedayitanirodha，想受滅盡定），憶念彼想受滅除。如果證得須陀洹果（srota-āpanna，入流果），憶念見一處煩惱滅除。如果證得斯陀洹果（sakṛdāgāmin，一來果），憶念粗的淫慾、瞋恚煩惱滅除。如果證得阿那含（anāgāmin，不還果），憶念細的煩惱，淫慾、瞋恚滅除。如果證得阿羅漢果（arhat，無學果），憶念彼一切煩惱滅除。如果進入泥洹（nirvāṇa，涅槃），以寂寂的憶念，一切都滅除。那位坐禪的人以此門，以此行，像這樣以功德憶念寂寂，他的心。

【English Translation】 English version This is called śānta (peacefulness). Now, mindful of śānta, past mindfulness, subsequently mindful of correct śānta. This is called mindfulness of śānta. By mindfulness abiding without disturbance, this is called practice. Having the characteristic of generating unwavering merit, unperturbed as its flavor, wonderful liberation as its place. What merit? If one practices mindfulness of śānta, one achieves peaceful sleep and wakefulness, achieves śānta, the senses are śānta, wishes are fulfilled, one becomes lovable, endowed with shame and remorse, and is always respected by people, heading towards good destinies, heading towards amṛta (nectar). How does one cultivate it? A beginner in meditation enters śānta sitting, gathers all thoughts, and does not generate disturbed thoughts. Like that Bhikṣu (monk) whose senses are śānta, whose mind is śānta, who delights in one place of śānta, abiding in accordance. That Bhikṣu, with body, speech, and mind, whether seeing or hearing, with śānta mindfulness, with śānta merit. As the Blessed One said, that Bhikṣu is complete in precepts, complete in samādhi (concentration), complete in prajñā (wisdom), complete in liberation, complete in the knowledge and vision of liberation. If a Bhikṣu sees that Bhikṣu, I say he has great roots and great kindness. If he hears of that Bhikṣu, I say he has great kindness. If he goes to that Bhikṣu, I say he has great kindness. If he looks upon and makes offerings to him, if he remembers him, if he follows him into homelessness, I say he obtains great merit. Why is it so? The Bhikṣus, hearing his teachings, obtain two kinds of detachment from disturbance, namely detachment from bodily disturbance and detachment from mental disturbance. That Bhikṣu enters the first dhyāna (meditative state), with śānta mindfulness, the nīvaraṇa (five hindrances, namely, desire, aversion, sloth and torpor, restlessness and worry, and doubt) are extinguished. If he enters the second dhyāna, mindfulness of vitarka-vicāra (initial and sustained thought) is extinguished. If he enters the third dhyāna, mindfulness of prīti (joy) is extinguished. If he enters the fourth dhyāna, mindfulness of sukha (happiness) is extinguished. If he enters the ākāśānantyāyatana (sphere of infinite space), mindfulness of form perception, anger perception, and various perceptions are extinguished. If he enters the vijñānānantyāyatana (sphere of infinite consciousness), mindfulness of infinite space is extinguished. If he enters the ākiñcanyāyatana (sphere of nothingness), mindfulness of the perception of entering consciousness is extinguished. If he enters the nevasaññānāsaññāyatana (sphere of neither perception nor non-perception), mindfulness of the perception of nothingness is extinguished. If he enters the saññāvedayitanirodha (cessation of perception and feeling), mindfulness of perception and feeling is extinguished. If he attains the srota-āpanna (stream-enterer) fruit, mindfulness of the afflictions seen in one place is extinguished. If he attains the sakṛdāgāmin (once-returner) fruit, mindfulness of coarse lust and anger afflictions is extinguished. If he attains the anāgāmin (non-returner), mindfulness of subtle afflictions, lust, and anger is extinguished. If he attains the arhat (arahant) fruit, mindfulness of all afflictions is extinguished. If he enters nirvāṇa (Nirvana), with śānta mindfulness, everything is extinguished. That meditator, by this door, by this practice, thus with merit, is mindful of śānta, his mind.

成信。以信自在。以念自在。心成不亂。若不亂心諸蓋滅。禪分起外行。禪成住念。寂寂已竟(十念已竟)。

於十念處此散句。若念過去未來佛功德。此謂修唸佛。如是念緣覺功德。若念善說一法。是謂修念法。若唸一聲聞修行功德。此謂修念僧。念彼戒此謂修念戒。念彼施此謂修念施。若欲樂念施施於有功德人。當取受相。若有人受施未施。乃至一摶悉不應食。念天者成就信有五。法當修念天。

解脫道論卷第七大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第八

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯行門品之五

問云何慈。何修何相何味何起何功德。云何修行。答如父母唯有一子。情所愛念見子起慈。起饒益心。如是於一切眾生。慈心饒益心。此謂慈彼修住不亂此謂修。令起饒益為相。愛念為味。無嗔恚為起。若修行慈。成得十一功德。安眠。安覺。不見惡夢。為人所愛念。為非人所愛念。諸天守護。火毒刀杖不加其身。使心得速定。面色悅澤。命終不亂。若未得勝法生梵世。云何修行。初坐禪人。樂修行慈。初觀忿恨過患及忍辱功德。心應受持忍辱。云何當觀忿恨過患。若人初起忿恨。焚燒慈心。令其心濁。從此增長面目顰蹙。從

【現代漢語翻譯】誠信。以信獲得自在。以正念獲得自在。心若能專注不散亂，各種煩惱障蓋便會止息。禪修的開端在於外在行為的規範，禪修的成就則在於正念的持續。寂靜的狀態已經完成（十念已經完成）。

在十唸的修習中，這些是分散的語句。如果憶念過去和未來諸佛的功德，這被稱為修習唸佛。同樣地，如果憶念緣覺（Pratyekabuddha）的功德，如果憶念善說的一法（Dharma），這被稱為修習念法。如果憶念一位聲聞（Śrāvaka）修行者的功德，這被稱為修習念僧。憶念他們的戒律，這被稱為修習念戒。憶念他們的佈施，這被稱為修習念施。如果想要歡喜地憶念佈施，佈施給有功德的人，應當接受供養。如果有人接受了供養但沒有佈施，甚至是一小團食物都不應該食用。憶念天人（Deva）的功德，成就對五種法的信心，應當修習念天。

解脫道論卷第七大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第八

阿羅漢（Arhat）優波底沙（Upatissa）梁言大光造

梁扶南三藏僧伽婆羅（Sanghavarman）譯行門品之五

問：什麼是慈（Mettā）？如何修習？它的特徵是什麼？它的作用是什麼？它的起因是什麼？它的功德是什麼？應該如何修行？答：比如父母只有唯一的一個孩子，心中充滿愛念，見到孩子便生起慈心，生起饒益之心。同樣地，對於一切眾生，生起慈心和饒益之心，這被稱為慈。持續修習慈心而不散亂，這被稱為修。以令眾生獲得利益為特徵，以愛念為作用，以無嗔恚為起因。如果修行慈心，可以成就十一種功德：安穩入睡，安穩醒來，不做惡夢，為人所愛念，為非人所愛念，諸天守護，火、毒、刀、杖不能傷害其身，使心容易得定，面色紅潤光澤，臨終時心不散亂。如果未能證得殊勝之法，便能往生梵天（Brahmaloka）。應該如何修行？初學禪定的人，樂於修行慈心，首先應當觀察忿恨的過患以及忍辱的功德，內心應當受持忍辱。應當如何觀察忿恨的過患？如果人初起忿恨，便會焚燒慈心，使心變得污濁。從此增長忿恨，導致面目愁苦。

【English Translation】 Be truthful. Be free through faith. Be free through mindfulness. When the mind is composed and not distracted, all defilements are extinguished. The beginning of meditation lies in regulating external conduct. The perfection of meditation lies in sustaining mindfulness. The state of tranquility is complete (the ten recollections are complete).

Within the practice of the ten recollections, these are scattered phrases. If one recollects the virtues of the Buddhas of the past and future, this is called the practice of Buddha-recollection. Similarly, if one recollects the virtues of a Pratyekabuddha (Solitary Buddha), if one recollects the well-spoken Dharma, this is called the practice of Dharma-recollection. If one recollects the virtues of a Śrāvaka (Disciple) practitioner, this is called the practice of Sangha-recollection. Recollecting their precepts, this is called the practice of Sila-recollection. Recollecting their generosity, this is called the practice of Dana-recollection. If one wishes to joyfully recollect giving, giving to those with merit, one should accept offerings. If someone accepts offerings but does not give, even a morsel should not be eaten. Recollecting the virtues of the Devas (gods), achieving faith in the five qualities, one should practice Deva-recollection.

'Vimuttimagga (The Path of Freedom), Volume 7' Taisho Tripitaka Volume 32, No. 1648, Vimuttimagga

'Vimuttimagga (The Path of Freedom), Volume 8'

Composed by Arhat (Enlightened One) Upatissa, Great Light of Liang

Translated by Sanghavarman, Tripitaka Master of Liang Funan, Chapter 5 on Practices

Question: What is Mettā (loving-kindness)? How is it cultivated? What is its characteristic? What is its function? What is its cause? What are its benefits? How should it be practiced? Answer: Just as parents have only one child, and their hearts are filled with love, and seeing the child, they generate loving-kindness, generating a desire to benefit the child. Similarly, towards all beings, generating loving-kindness and a desire to benefit them, this is called Mettā. Continuously cultivating Mettā without distraction, this is called practice. Its characteristic is to bring benefit to beings, its function is love, its cause is the absence of anger. If one practices Mettā, one can achieve eleven benefits: one sleeps soundly, one wakes soundly, one does not have bad dreams, one is loved by humans, one is loved by non-humans, one is protected by the Devas (gods), fire, poison, weapons, and sticks cannot harm one's body, it makes the mind easily concentrated, one's complexion is radiant, and at the time of death, one's mind is not disturbed. If one has not attained superior Dharma, one will be reborn in the Brahmaloka (Brahma realm). How should it be practiced? A beginner in meditation, who delights in practicing Mettā, should first observe the faults of anger and the benefits of patience, and the mind should embrace patience. How should one observe the faults of anger? If a person initially becomes angry, it burns away loving-kindness, making the mind turbid. From this, anger increases, leading to a frowning face.

此增長口說惡語。從此增長觀於四方。從此增長手捉刀杖。從此增長嗔忿吐血。從此增長散擲財物。從此增長打壞諸物。從此增長或殺他或自殺。複次若人恒忿恨。或殺父母。或殺阿羅漢。或破僧。或噁心出佛身血。如是作可畏事。如是當觀。複次如是當觀。我名聲聞。若不斷忿恨成可羞慚。我憶鋸喻。修多羅中所說。我樂善法。若我今忿恨增長。成可憎惡。如人樂浴還入不凈。我自多聞。若未伏忿恨。人所棄薄。猶如醫師還自霍亂。我為世所為貴若我不除忿恨。人所棄薄。猶如畫瓶內盛不凈而不覆蔽。若人有智慧而猶起忿恨。如人故食雜毒。何以故。從此忿恨。最可棄薄。成苦果報。如人為毒蛇所嚙。自有毒藥而不肯服。彼人可知樂苦不樂樂。如是比丘。若忿恨起不速制伏。彼比丘可知樂苦不樂樂。何故從此忿恨最為可畏。複次當觀忿恨。忿恨者為怨家所笑。為親友慚愧。雖有深德覆被輕賤。本所貴重翻成輕易。若已得稱譽。咸被譏毀。若求樂成苦。若不動成令動。若有眼成盲。若聰明成無智。如是當觀忿恨過患。問云何觀忍辱功德。答忍辱是力是鎧。能護身能除忿恨。是稱譽。智人所嘆。是樂令不退。是守護令護一切具足。是曉了令觀諸義。是名為起慚愧。複次當觀。我已剃頭唯應忍辱。是我所受我已受國施。以

【現代漢語翻譯】現代漢語譯本此增長口說惡語：這樣會增長口出惡語的習性。從此增長觀於四方：這樣會增長對四方的顧慮和執著。從此增長手捉刀杖：這樣會增長動用武力的傾向。從此增長嗔忿吐血：這樣會增長嗔恨憤怒以至氣得吐血。從此增長散擲財物：這樣會增長隨意揮霍財物的行為。從此增長打壞諸物：這樣會增長破壞物品的習慣。從此增長或殺他或自殺：這樣會增長殺害他人或自殺的念頭。複次若人恒忿恨，或殺父母，或殺阿羅漢（Arahan）：再者，如果一個人經常忿恨，可能會犯下殺害父母、殺害阿羅漢（已證悟的聖者）的罪行。或破僧：或者破壞僧團的和合。或噁心出佛身血：或者以惡毒的心意傷害佛陀的身體。如是作可畏事：這樣就會做出可怕的事情。如是當觀：應當這樣觀想。複次如是當觀：再次，應當這樣觀想。我名聲聞：我名為聲聞弟子。若不斷忿恨成可羞慚：如果不斷除忿恨，就會成為可恥的事情。我憶鋸喻，修多羅（Sutra）中所說：我記得《修多羅》（佛經）中所說的鋸子譬喻。我樂善法：我喜愛善良的佛法。若我今忿恨增長，成可憎惡：如果我現在忿恨增長，就會變得令人憎惡。如人樂浴還入不凈：就像喜歡洗澡的人又回到不乾淨的地方一樣。我自多聞：我自認為博學多聞。若未伏忿恨，人所棄薄：如果不能降伏忿恨，就會被人輕視。猶如醫師還自霍亂：就像醫生自己得了霍亂一樣。我為世所為貴若我不除忿恨，人所棄薄：我被世人所尊重，如果我不去除忿恨，就會被人輕視。猶如畫瓶內盛不凈而不覆蔽：就像一個彩繪的瓶子裡面裝著污穢之物而不遮蓋一樣。若人有智慧而猶起忿恨，如人故食雜毒：如果一個人有智慧卻仍然生起忿恨，就像故意吃下混合的毒藥一樣。何以故：為什麼呢？從此忿恨，最可棄薄，成苦果報：因為忿恨最應該被拋棄，會帶來痛苦的果報。如人為毒蛇所嚙，自有毒藥而不肯服：就像一個人被毒蛇咬傷，自己有解毒藥卻不肯服用一樣。彼人可知樂苦不樂樂：那個人可以被認為是以苦為樂，不以樂為樂。如是比丘，若忿恨起不速制伏，彼比丘可知樂苦不樂樂：像這樣，比丘如果忿恨生起而不迅速制伏，那麼這位比丘可以被認為是以苦為樂，不以樂為樂。何故從此忿恨最為可畏：為什麼說忿恨最可怕呢？複次當觀忿恨：再次，應當觀察忿恨。忿恨者為怨家所笑，為親友慚愧：忿恨的人會被仇敵嘲笑，讓親友感到羞愧。雖有深德覆被輕賤：即使有很深的德行也會被輕視。本所貴重翻成輕易：原本被看重的事物反而變得輕賤。若已得稱譽，咸被譏毀：如果已經獲得稱讚，也會被譏諷譭謗。若求樂成苦：如果追求快樂反而會變成痛苦。若不動成令動：如果本來平靜也會變得動盪。若有眼成盲：如果本來有眼也會變得盲目。若聰明成無智：如果本來聰明也會變得愚癡。如是當觀忿恨過患：應當這樣觀察忿恨的過患。問云何觀忍辱功德：問：如何觀察忍辱的功德呢？答忍辱是力是鎧：答：忍辱是力量，是鎧甲。能護身能除忿恨：能夠保護自身，能夠去除忿恨。是稱譽，智人所嘆：是美譽，是智者所讚歎的。是樂令不退：是快樂，令人不退轉。是守護令護一切具足：是守護，令人守護一切具足。是曉了令觀諸義：是曉了，令人觀察諸義。是名為起慚愧：這叫做生起慚愧心。複次當觀：再次，應當觀想。我已剃頭唯應忍辱：我已經剃頭出家，只應當修習忍辱。是我所受我已受國施：這是我所接受的，我已經接受國家的供養。

【English Translation】 English version From this, evil speech increases: In this way, the habit of uttering evil speech increases. From this, concern for the four directions increases: In this way, concern and attachment to the four directions increase. From this, grasping knives and staffs increases: In this way, the tendency to resort to violence increases. From this, anger and rage causing one to vomit blood increases: In this way, anger and rage increase to the point of vomiting blood. From this, scattering and wasting possessions increases: In this way, the habit of squandering possessions increases. From this, striking and breaking things increases: In this way, the habit of destroying things increases. From this, thoughts of killing others or oneself increases: In this way, thoughts of killing others or committing suicide increase. Furthermore, if a person is constantly angry and hateful, they may kill their parents, or kill an Arahan (Arahan): Furthermore, if a person is constantly angry and hateful, they may commit the crime of killing their parents or killing an Arahan (an enlightened saint). Or disrupt the Sangha: Or disrupt the harmony of the monastic community. Or with malicious intent draw blood from the body of the Buddha: Or with malicious intent harm the body of the Buddha. Thus, one does fearful deeds: In this way, one commits fearful deeds. Thus, one should contemplate: One should contemplate in this way. Furthermore, one should contemplate thus: Again, one should contemplate in this way. My name is Sravaka: My name is a disciple of the Buddha (Sravaka). If I do not cease anger and hatred, it will be a shameful thing: If I do not eliminate anger and hatred, it will become a shameful thing. I remember the saw simile, as spoken in the Sutra (Sutra): I remember the saw simile as spoken in the Sutra (Buddhist scripture). I delight in wholesome Dharma: I delight in the wholesome Dharma. If my anger and hatred now increase, it will become hateful: If my anger and hatred now increase, it will become hateful. Like a person who enjoys bathing and then returns to impurity: Like a person who enjoys bathing and then returns to an unclean place. I consider myself learned: I consider myself learned and knowledgeable. If anger and hatred are not subdued, one will be despised: If anger and hatred are not subdued, one will be despised by others. Like a physician who contracts cholera himself: Like a physician who contracts cholera himself. I am valued by the world, but if I do not eliminate anger and hatred, I will be despised: I am valued by the world, but if I do not eliminate anger and hatred, I will be despised. Like a painted vase filled with filth and not covered: Like a painted vase filled with filth and not covered. If a person has wisdom and still harbors anger and hatred, it is like deliberately eating mixed poison: If a person has wisdom and still harbors anger and hatred, it is like deliberately eating mixed poison. Why is that?: Why is that? From this anger and hatred, one is most despised, and it results in painful consequences: Because anger and hatred are most worthy of being discarded, and they bring about painful consequences. Like a person bitten by a poisonous snake, who has medicine but refuses to take it: Like a person bitten by a poisonous snake, who has medicine but refuses to take it. That person can be said to enjoy suffering and not enjoy happiness: That person can be said to enjoy suffering and not enjoy happiness. Likewise, a Bhikkhu, if anger and hatred arise and are not quickly subdued, that Bhikkhu can be said to enjoy suffering and not enjoy happiness: Likewise, a Bhikkhu (monk), if anger and hatred arise and are not quickly subdued, that Bhikkhu can be said to enjoy suffering and not enjoy happiness. Why is anger and hatred most fearful?: Why is it said that anger and hatred are most fearful? Furthermore, one should contemplate anger and hatred: Again, one should contemplate anger and hatred. One who is angry and hateful is laughed at by enemies and shamed by friends: One who is angry and hateful is laughed at by enemies and shamed by friends. Even if one has deep virtue, one is still despised: Even if one has deep virtue, one is still despised. What was originally valued becomes easily discarded: What was originally valued becomes easily discarded. If one has already gained praise, one will be criticized and slandered: If one has already gained praise, one will be criticized and slandered. If one seeks happiness, it becomes suffering: If one seeks happiness, it becomes suffering. If one is still, one becomes agitated: If one is still, one becomes agitated. If one has eyes, one becomes blind: If one has eyes, one becomes blind. If one is intelligent, one becomes ignorant: If one is intelligent, one becomes ignorant. Thus, one should contemplate the faults of anger and hatred: One should contemplate the faults of anger and hatred in this way. Question: How should one contemplate the merits of patience and forbearance?: Question: How should one contemplate the merits of patience and forbearance? Answer: Patience and forbearance are strength and armor: Answer: Patience and forbearance are strength and armor. They can protect the body and eliminate anger and hatred: They can protect the body and eliminate anger and hatred. They are praise, praised by the wise: They are praise, praised by the wise. They are happiness, causing one not to regress: They are happiness, causing one not to regress. They are protection, causing one to protect all that is complete: They are protection, causing one to protect all that is complete. They are understanding, causing one to contemplate all meanings: They are understanding, causing one to contemplate all meanings. This is called arising shame and remorse: This is called arising shame and remorse. Furthermore, one should contemplate: Again, one should contemplate. I have shaved my head and should only practice patience and forbearance: I have shaved my head and become a monk, and should only practice patience and forbearance. This is what I have received, I have received offerings from the country: This is what I have received, I have received offerings from the country.

忍辱心令彼施主有大果報。我持聖形飾。我此忍辱是作聖行。我有瞋恚令無瞋恚。我名聲聞。今實名聲聞。彼檀越施我雜物。以此忍辱令彼施主得大果報。我有信。此忍辱是我信處。我有智慧。此忍辱是智慧處。我有忿恨毒。此忍辱是我卻毒藥。如是觀忿恨過患及忍辱功德。令心受持。我當向忍辱。人有惡罵我當忍辱。我當軟無憍慢。如是坐禪人向忍辱樂。作自饒益。入寂寂處。不亂心。從初其身令滿。我復樂樂心不耐苦。云何我無怨家無瞋恚。樂離諸煩鬧。成就一切功德。彼坐禪人制伏其心。作軟心作堪受持心。若心成軟堪受持事。從此應修行慈。於一切眾生如其自身若坐禪人修行慈。於一切眾生。從初不能修慈。于怨家中人惡人無功德人亡人處起慈。彼坐禪人所貴重人。為起慚愧。不為輕賤。不為所中。為饒益故起慈。于彼不起嫉不瞋恚。是彼人處初當修慈。初當念其饒益功德貴重功德。如是以性成就。以稱譽成就。以聞成就以戒成就。以定成就。以慧成就。我所貴重。如是以施以愛語以利益以同事成就。是我饒益。如是善念所重功德及饒益功德。令起重想及親友想。于彼人處當修行慈。當作饒益心常覺觀。愿無怨心。愿無瞋恚。成於安樂。愿離一切鬧。愿成就一切功德。愿得善利。愿有稱譽。愿有信。愿有樂。

【現代漢語翻譯】現代漢語譯本忍辱之心能使佈施者獲得巨大的果報。我持有神聖的僧人形象和服飾，我的忍辱行為就是修行聖道。我若生起嗔恚，便以忍辱來消除嗔恚。我被稱為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者），現在才真正名副其實。那些施主佈施給我各種物品，我以忍辱使他們獲得巨大的果報。我具有信心，這忍辱就是我信心的體現。我具有智慧，這忍辱就是我智慧的體現。我心中若有忿恨之毒，這忍辱就是我去除毒藥的良方。如此觀察忿恨的過患以及忍辱的功德，使內心接受並堅持忍辱。我應當修習忍辱。別人惡語辱罵我，我應當忍辱。我應當態度柔和，沒有驕慢之心。如此，禪修者修習忍辱，就能獲得快樂，利益自身，進入寂靜之處，不擾亂內心，從一開始就使身心充滿忍辱。我如果貪圖安樂，不能忍受痛苦，又怎麼能做到沒有怨家，沒有嗔恚，享受遠離喧囂的快樂，成就一切功德呢？這位禪修者應當制伏自己的內心，使內心變得柔軟，變得堪能承受。如果內心變得柔軟，堪能承受，就應該開始修習慈心。對於一切眾生，都應像對待自己一樣。如果禪修者一開始不能對一切眾生修習慈心，可以先從怨家、惡人、沒有功德的人、已故之人那裡開始修習慈心。對於禪修者所尊重的人，應當生起慚愧之心，而不是輕視，也不是不放在心上，而是爲了利益他們而生起慈心。對於他們，不生起嫉妒，不生起嗔恚。應當從這些人開始修習慈心。首先應當憶念他們的利益、功德、尊重之處，例如以天性成就，以名譽成就，以博聞成就，以戒律成就，以禪定成就，以智慧成就。他們是我所尊重的人，例如以佈施成就，以愛語成就，以利益行為成就，以同事成就。他們對我有饒益。如此善念他們所重的功德以及饒益的功德，使自己對他們生起敬重之想以及親友之想。對於這些人，應當修習慈心，應當常常覺察並觀想饒益之心：愿他們沒有怨恨之心，愿他們沒有嗔恚之心，愿他們成就安樂，愿他們遠離一切喧鬧，愿他們成就一切功德，愿他們獲得善利，愿他們擁有美譽，愿他們具有信心，愿他們擁有快樂。

【English Translation】 English version The mind of forbearance enables the almsgiver to receive great rewards. I hold the sacred form and adornments [of a monk]. My forbearance is the practice of sacred conduct. If I have anger, I use forbearance to eliminate it. I am called a Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings). Now I am truly worthy of the name Śrāvaka. Those donors give me various things. With this forbearance, I enable those almsgivers to receive great rewards. I have faith. This forbearance is where my faith resides. I have wisdom. This forbearance is where my wisdom resides. If I have the poison of resentment, this forbearance is my antidote. Thus, observing the faults of resentment and the merits of forbearance, let the mind accept and uphold it. I should practice forbearance. If people revile me, I should be patient. I should be gentle and without arrogance. Thus, a meditating person who practices forbearance finds joy, benefits themselves, enters a quiet place, and does not disturb the mind, filling the body with forbearance from the beginning. If I indulge in pleasure and cannot endure suffering, how can I be without enemies, without anger, enjoy the pleasure of being away from disturbances, and achieve all merits? This meditating person should subdue their mind, making it soft and capable of enduring. If the mind becomes soft and capable of enduring, then one should begin to practice loving-kindness (mettā). Towards all beings, one should be as towards oneself. If a meditating person cannot initially practice loving-kindness towards all beings, they can start with enemies, evil people, those without merit, and the deceased. Towards those whom the meditating person respects, one should generate a sense of shame, not contempt, nor indifference, but generate loving-kindness for their benefit. Towards them, do not generate jealousy or anger. One should begin practicing loving-kindness with these people. First, one should remember their benefits, merits, and respectable qualities, such as accomplishments through nature, accomplishments through reputation, accomplishments through learning, accomplishments through discipline, accomplishments through meditation, and accomplishments through wisdom. They are people I respect, such as accomplishments through generosity, accomplishments through loving speech, accomplishments through beneficial actions, accomplishments through cooperation. They are beneficial to me. Thus, with good thoughts of their important merits and beneficial merits, let oneself generate thoughts of respect and friendship towards them. Towards these people, one should practice loving-kindness, and should constantly be aware and contemplate the mind of benefit: May they be without hatred, may they be without anger, may they achieve happiness, may they be away from all disturbances, may they achieve all merits, may they obtain good benefits, may they have a good reputation, may they have faith, may they have happiness.

愿有戒。愿有聞慧。愿有施。愿有慧。愿得安眠。愿安覺。愿不見惡夢。愿人所愛敬。愿非人所愛敬。愿諸天守護。愿火毒刀杖等不著身。愿速得定心。愿面色和悅。愿生中國。愿值善人。愿自身具足。愿無疾病。愿得長壽。愿恒得安樂。複次如是應思惟。于彼不善法。若未生愿令不生。若已生愿滅斷。彼善法未生愿生。若已生愿增長。複次彼不愛念法愿不生。若已生愿滅。彼可愛念法未生。彼由慈心得信。彼坐禪人以信自在取心。以取自在令念住。以念自在以取自在。以信自在成不亂心。彼現知不亂。以此門以此行。于彼人修慈心。修已多修。彼坐禪人現知不亂。以此門以此行。于彼人修已。多修慈心。以軟心受持心。次第于愛中人修慈想。于所愛人已修慈想。次第于中人當修慈想。于中人已修慈想。次第于怨家當修慈想。如是於一切眾生。猶如自身。令滿作分別。若如是修行慈。若中人處彼慈不行。若坐禪人暫不起慈。當作厭患。於我不善不可愛。我樂得善法信心出家。我復說言。依大師故。饒益眾生起大慈悲。於一中人不起慈心。何況于怨家。若如是厭患瞋恚不滅。彼坐禪人為修慈。不應精進。以余方便應修行。于彼人為除嗔恚。問云何方便除瞋恚。答與彼應作周旋。應思惟其功德恩。自業所作。負債解脫親族

【現代漢語翻譯】現代漢語譯本愿我有戒行（Śīla，道德規範）。愿我有博聞強記的智慧（Śruta-prajñā，聽聞正法的智慧）。愿我樂於佈施（Tyāga，捨棄）。愿我有決斷的智慧（Prajñā，洞察力）。愿我能安穩入睡。愿我能安穩覺醒。愿我不會做惡夢。愿我受人喜愛和尊敬。愿我能超越非人的喜愛和尊敬。愿諸天神守護我。愿火、毒藥、刀杖等不能傷害我的身體。愿我迅速獲得禪定之心。愿我面容和悅。愿我生於中國（註：此處指中央之國，即文化繁榮之地）。愿我能遇到善良的人。愿我自身具備修行的條件。愿我沒有疾病。愿我能長壽。愿我恒常獲得安樂。此外，應當這樣思維：對於那些不善的法，如果尚未生起，愿它不要生起；如果已經生起，愿它滅除斷絕。對於那些善的法，如果尚未生起，愿它生起；如果已經生起，愿它增長。此外，那些不令人喜愛和思念的法愿它不要生起，如果已經生起，愿它滅除。那些令人喜愛和思念的法愿它生起。他由於慈心而生起信心（Śraddhā，信仰）。那位禪修者以信心自在地控制自己的心。以控制心而使正念（Smṛti，憶念）安住。以正念自在，以控制自在，以信心自在，成就不散亂的心。他清楚地知道不散亂。通過這個途徑，通過這種修行，對於那個人修習慈心。修習之後，多多修習。那位禪修者清楚地知道不散亂。通過這個途徑，通過這種修行，對於那個人修習之後，多多修習慈心。以柔軟的心受持心，次第地對於所愛的人修習慈想（Maitrī-bhāvanā，慈愛禪修）。對於所愛的人已經修習慈想之後，次第地對於中等的人應當修習慈想。對於中等的人已經修習慈想之後，次第地對於怨家應當修習慈想。像這樣對於一切眾生，猶如自身一樣，令慈心充滿，並加以分別。如果像這樣修行慈心，如果在中等的人那裡慈心無法生起，如果禪修者暫時無法生起慈心，應當感到厭患：『對於我不善和不可愛，我樂於獲得善法，以信心出家。』我再說，依靠大師的教導，爲了利益眾生而生起大慈悲心，卻對於一個中等的人都無法生起慈心，更何況是對於怨家呢？如果像這樣感到厭患，瞋恚仍然無法滅除，那位禪修者爲了修習慈心，不應當精進，而應當用其他的方法來修行，爲了那個人而去除瞋恚。問：用什麼方法去除瞋恚？答：應當與那個人交往周旋，應當思惟他的功德和恩情，思惟自己所作的業，思惟擺脫負債，思惟親族關係。

【English Translation】 English version May I have virtue (Śīla, moral conduct). May I have the wisdom of learning (Śruta-prajñā, wisdom from hearing the Dharma). May I be generous in giving (Tyāga, renunciation). May I have discerning wisdom (Prajñā, insight). May I sleep peacefully. May I awaken peacefully. May I not have nightmares. May I be loved and respected by people. May I transcend the love and respect of non-humans. May the gods protect me. May fire, poison, knives, and staves not harm my body. May I quickly attain a concentrated mind. May my face be serene and joyful. May I be born in China (note: here it refers to the central country, a place of cultural prosperity). May I encounter virtuous people. May I be complete in myself (possess the necessary conditions for practice). May I be free from illness. May I have a long life. May I always have happiness. Furthermore, one should contemplate thus: Regarding those unwholesome dharmas, if they have not yet arisen, may they not arise; if they have already arisen, may they be extinguished and cut off. Regarding those wholesome dharmas, if they have not yet arisen, may they arise; if they have already arisen, may they increase. Furthermore, may those unlovable and unmemorable dharmas not arise; if they have already arisen, may they be extinguished. May those lovable and memorable dharmas arise. He develops faith (Śraddhā, belief) through loving-kindness. That meditator freely controls his mind with faith. By controlling the mind, he establishes mindfulness (Smṛti, recollection). With mindfulness under control, with control under control, with faith under control, he achieves an unperturbed mind. He clearly knows the absence of perturbation. Through this path, through this practice, he cultivates loving-kindness towards that person. Having cultivated it, he cultivates it further. That meditator clearly knows the absence of perturbation. Through this path, through this practice, having cultivated loving-kindness towards that person, he cultivates it further. With a softened heart, he holds the mind, gradually cultivating the thought of loving-kindness (Maitrī-bhāvanā, loving-kindness meditation) towards a beloved person. Having cultivated the thought of loving-kindness towards a beloved person, he should gradually cultivate the thought of loving-kindness towards a neutral person. Having cultivated the thought of loving-kindness towards a neutral person, he should gradually cultivate the thought of loving-kindness towards an enemy. In this way, towards all beings, as if they were himself, he fills them with loving-kindness and makes distinctions. If he practices loving-kindness in this way, if loving-kindness cannot arise towards a neutral person, if the meditator cannot temporarily generate loving-kindness, he should feel aversion: 'For me, unwholesome and unlovable, I delight in attaining wholesome dharmas, having left home with faith.' I say again, relying on the teachings of the master, in order to benefit beings, I generate great compassion, yet I cannot generate loving-kindness even towards a neutral person, let alone towards an enemy? If he feels aversion in this way, and anger still cannot be extinguished, that meditator should not strive to cultivate loving-kindness, but should practice other methods to eliminate anger towards that person. Question: What methods are there to eliminate anger? Answer: One should associate and interact with that person, one should contemplate his virtues and kindness, contemplate one's own actions, contemplate liberation from debt, contemplate kinship.

自身罪過。不應作意。自現苦諸根自性念滅。知念應當觀空。應作攝受。彼人雖生瞋恚若有所乞隨宜施與。若彼有所施。亦隨宜取與。常共善語。彼所作事亦當隨從。如是攝受因彼此瞋恚成滅。于功德者。若見其功德。是功德應思惟。不為非功德。如水有草除草取水。若彼無功德應起慈。此人無功德。當向惡趣。恩者應思惟彼恩。若人作不愛敬令起恩。于彼若已作不愛敬。應作功德。複次已令滅不善是善趣。彼怨成作恩可知。自業所作者。是人所作惡法。是人所瞋處。于彼惡業當生觀。負債解脫者。若人罵我害我。是初惡業。彼負債解脫。我今作證以觀當作歡喜。親族者。于生死眾生相續。是我親族。已憶應令起親族想。自身罪過者。其作我相。彼瞋恚從我生。為彼得非功德。我成相令起自罪過相。不應作意者。無嗔恚相。不應作意。如人不樂見色閉眼。苦者為自苦無障礙。應令起相。何故如愚癡人。以慈不正憶自作苦。因得心苦如是觀。可知于有怨家處。從彼應離其處。使不見不聞。于處當住諸根。自性者。取可愛非可愛境界。諸根自性於此我瞋恚。因是不正憶。如是當觀。念滅者。以彼生苦彼得苦。此一切法於一心剎那得滅。我何故與彼非瞋處。我當作瞋。如是當觀。和合者。內外不一分和合故生苦。我於一分處

。不堪作瞋恚心。如是當觀。空者。是人作苦是人受苦。彼第一義不可得。此身因緣所生。無眾生無我界聚草聚等。如是當觀。是故世尊說偈。

于村林中住　　諸苦樂所觸　非從自他燒　　依煩惱得觸　若無煩惱心　　誰能觸細滑

彼坐禪人如是嗔恚滅。方便明瞭。于自親友中人怨家。已作分別。已得自在。心次第起慈想。當修住處。種類比丘從彼當修。住處僧眾從彼當修。自住處諸天從彼當修。自住處眾生從彼當修。自住處外村。如是從村至村。從國至國。從彼當修一方。彼坐禪人以慈心已令滿一方。從彼二方。從彼三方。從彼四方。從彼四維上下。於一切眾生放慈悲。一切世間以慈心最大無量。無怨無嗔恚令滿。彼坐禪人如是修行慈。以三種令安禪。以總攝眾生。以總攝村田。以總攝方。以一眾生令安慈禪。如是二三眾生。乃至眾多。於一村田眾生。令安慈禪。乃至多村。於一方作一眾生令安慈禪。如是乃至四方。於是若依一眾生修行慈。若其眾生死其事成失。以失事不堪起慈。是故應廣修慈心。乃至廣行。是時成妙修行。成大果成大功德。問慈者何根何起何具足何非具足何事。答不貪為根。不嗔恚為根。不癡為根。欲為根。正作意為根。何起者。是根令起。何具足者。若慈成就。殺除瞋恚。除

【現代漢語翻譯】現代漢語譯本。不應生起嗔恚之心。應當這樣觀想：『空』的意義是，是人在承受痛苦，但從根本意義上來說，這是不可得的。這個身體是因緣和合而生，其中沒有眾生，沒有我，只是界、聚、草聚等等。』應當這樣觀想。所以世尊說偈：『住在村莊或樹林中，所感受的各種苦樂，不是由自身或他人所造成，而是依賴於煩惱而產生觸受。如果心中沒有煩惱，誰能觸及那些細微的感受呢？』那位禪修者就這樣滅除了嗔恚。通過方便法門，他明白了親友和怨家的分別，並獲得了自在。他的心中次第生起慈悲的念頭。他應當修習自己所居住的地方，同類的比丘從那裡開始修習，僧眾從那裡開始修習，自己所住處的天人從那裡開始修習，自己所住處的眾生從那裡開始修習，自己住處之外的村莊也這樣修習，從一個村莊到另一個村莊，從一個國家到另一個國家。他應當從一個方向開始修習。那位禪修者用慈悲心充滿了一個方向，然後是兩個方向，三個方向，四個方向，以及四維上下。他對一切眾生散發慈悲，用慈悲心充滿整個世界，使其達到最大、無量、沒有怨恨和嗔恚的狀態。那位禪修者就這樣修行慈悲，用三種方式使禪定穩固：總攝眾生，總攝村田，總攝方向。他使一個眾生安住于慈悲禪定中，然後是兩個、三個眾生，乃至眾多眾生。他使一個村田的眾生安住于慈悲禪定中，乃至多個村田。他使一個方向的一個眾生安住于慈悲禪定中，乃至四個方向。如果他依賴一個眾生修行慈悲，而那個眾生死了，那麼這件事就成了失敗，因為失去了對象就無法生起慈悲。因此，應當廣泛地修習慈悲心，乃至廣泛地實行慈悲。這時，就成就了美妙的修行，成就了大的果報，成就了大的功德。問：慈悲的根是什麼？從何而起？什麼使它具足？什麼使它不具足？是什麼事？答：不貪是根，不嗔恚是根，不愚癡是根，慾望是根，正確的作意是根。從何而起？這些根使它生起。什麼使它具足？如果慈悲成就，就能去除殺念，去除嗔恚。

【English Translation】 English version. One should not generate a mind of anger. One should contemplate thus: 'Emptiness' means that it is a person who experiences suffering, but in the ultimate sense, this is unattainable. This body is born from conditions, without sentient beings, without self, only elements, aggregates, clumps of grass, and so on.' One should contemplate thus. Therefore, the World Honored One spoke this verse: 'Dwelling in villages or forests, touched by various sufferings and joys, these are not caused by oneself or others, but arise dependent on afflictions. If there is no afflicted mind, who can touch the subtle sensations?' That meditator thus extinguishes anger. Through skillful means, he understands the distinction between relatives and enemies, and attains freedom. In his mind, thoughts of loving-kindness arise in succession. He should cultivate loving-kindness towards his dwelling place, the fellow monks of his kind should cultivate from there, the Sangha should cultivate from there, the devas (gods) in his dwelling place should cultivate from there, the sentient beings in his dwelling place should cultivate from there, and the villages outside his dwelling place should also cultivate thus, from one village to another, from one country to another. He should cultivate from one direction. That meditator, having filled one direction with loving-kindness, then fills two directions, three directions, four directions, and the four intermediate directions, above and below. He radiates loving-kindness to all sentient beings, filling the entire world with loving-kindness, making it the greatest, immeasurable, without resentment or anger. That meditator thus cultivates loving-kindness, stabilizing the meditation with three aspects: encompassing all sentient beings, encompassing all villages and fields, encompassing all directions. He settles one sentient being in loving-kindness meditation, then two, three, and so on, many sentient beings. He settles the sentient beings of one village and field in loving-kindness meditation, and so on, many villages and fields. He settles one sentient being in one direction in loving-kindness meditation, and so on, all four directions. If he relies on one sentient being to cultivate loving-kindness, and that sentient being dies, then the matter becomes a failure, because without an object, loving-kindness cannot arise. Therefore, one should cultivate loving-kindness extensively, and even practice loving-kindness extensively. At this time, one achieves wonderful cultivation, achieves great rewards, and achieves great merit. Question: What is the root of loving-kindness? From what does it arise? What makes it complete? What makes it incomplete? What is the matter? Answer: Non-greed is the root, non-hatred is the root, non-delusion is the root, desire is the root, right attention is the root. From what does it arise? These roots cause it to arise. What makes it complete? If loving-kindness is achieved, it can remove the thought of killing, remove anger.

不善愛。令身口意業清凈。此謂具足。何非具足者。以二因失慈。以自朋生怨。以不善愛。以對治生怨。以起瞋恚。此謂非具足。何事者。于眾生為事。問不然。第一義眾生不可得。云何說眾生為事。答依諸根種於世假說眾生。爾時菩薩摩訶薩修慈流。於一切眾生遍滿十波羅蜜。問何故然。答菩薩摩訶薩。於一切眾生行慈。緣饒益成攝受眾生。施於無畏。如是滿檀波羅蜜。菩薩摩訶薩。於一切眾生。行慈依饒益於一切眾生。成無苦不失法用。如父于子。如是滿戒波羅蜜。菩薩摩訶薩。於一切眾生行慈。依饒益一切眾生。成無貪意。出離非饒益。向禪向出家。如是滿出波羅蜜。菩薩摩訶薩。於一切眾生行慈。依饒益一切眾生。成多思惟饒益非饒益。如義說方便明瞭。為除惡為得善。如是滿般若波羅蜜。菩薩摩訶薩於一切眾生行慈。依取饒益。不捨精進。一切時堅精進相應。如是滿精進波羅蜜。菩薩摩訶薩行慈。於一切眾生。依饒益彼眾生。惡語罵詈。成忍辱不忿恨。如是滿忍辱波羅蜜。菩薩摩訶薩。於一切眾生行慈。依饒益於一切眾生。說實語于實住受持實。如是滿實諦波羅蜜。菩薩摩訶薩。於一切眾生行慈。依饒益於一切眾生。乃至失命誓不捨。愿成堅受持誓願。如是滿受持波羅蜜。菩薩摩訶薩。於一切眾生以自相饒

【現代漢語翻譯】現代漢語譯本不善的愛會使身、口、意業不清凈，這被稱為不具足。什麼是不具足呢？因為兩種原因失去慈心：因為偏袒自己的朋友而產生怨恨；因為不善的愛；因為以對治（敵對）的方式產生怨恨；因為生起嗔恚。這被稱為不具足。什麼是『事』呢？就是爲了眾生的利益而做的事情。問：如果不是這樣，因為在第一義諦（Paramārtha， ultimate truth）上眾生是不可得的，怎麼能說爲了眾生的利益而做事情呢？答：這是依據諸根（感官）的種子，在世俗諦（Saṃvṛti-satya，conventional truth）上假說有眾生。那時，菩薩摩訶薩（Bodhisattva-mahāsattva，great being of Bodhi）修習慈心，對於一切眾生遍滿十波羅蜜（Paramita，perfections）。問：為什麼會這樣呢？答：菩薩摩訶薩對於一切眾生行慈心，依靠利益眾生來成就攝受眾生，並施予無畏。這樣就圓滿了檀波羅蜜（Dāna-pāramitā，perfection of giving）。菩薩摩訶薩對於一切眾生行慈心，依靠利益一切眾生，成就無苦、不失去法的功用，就像父親對待兒子一樣。這樣就圓滿了戒波羅蜜（Śīla-pāramitā，perfection of morality）。菩薩摩訶薩對於一切眾生行慈心，依靠利益一切眾生，成就沒有貪慾之心，出離不利益的事情，趨向禪定，趨向出家。這樣就圓滿了出波羅蜜（Naiṣkramya-pāramitā，perfection of renunciation）。菩薩摩訶薩對於一切眾生行慈心，依靠利益一切眾生，成就多思惟利益和非利益的事情，如實地說方便法，明白清楚，爲了去除惡，爲了得到善。這樣就圓滿了般若波羅蜜（Prajñā-pāramitā，perfection of wisdom）。菩薩摩訶薩對於一切眾生行慈心，依靠採取利益眾生的行為，不捨棄精進，一切時都堅固地與精進相應。這樣就圓滿了精進波羅蜜（Vīrya-pāramitā，perfection of effort）。菩薩摩訶薩行慈心，對於一切眾生，依靠利益那些眾生，即使被惡語謾罵，也能成就忍辱而不忿恨。這樣就圓滿了忍辱波羅蜜（Kṣānti-pāramitā，perfection of patience）。菩薩摩訶薩對於一切眾生行慈心，依靠利益一切眾生，說真實的話，安住在真實之中，受持真實。這樣就圓滿了實諦波羅蜜（Satya-pāramitā，perfection of truthfulness）。菩薩摩訶薩對於一切眾生行慈心，依靠利益一切眾生，乃至失去生命也不捨棄，願望成就，堅定地受持誓願。這樣就圓滿了受持波羅蜜（Adhiṣṭhāna-pāramitā，perfection of resolution）。菩薩摩訶薩對於一切眾生以自身來饒益。

【English Translation】 English version Unwholesome love causes impurity in body, speech, and mind karma. This is called incompleteness. What is incompleteness? Losing loving-kindness due to two reasons: generating resentment by favoring one's own friends; due to unwholesome love; generating resentment through antagonism; and generating anger. This is called incompleteness. What is 'matter'? It is doing things for the benefit of sentient beings. Question: If it is not so, since sentient beings are unattainable in the ultimate truth (Paramārtha), how can it be said that things are done for the benefit of sentient beings? Answer: This is based on the seeds of the senses, conventionally speaking of sentient beings in the conventional truth (Saṃvṛti-satya). At that time, the Bodhisattva-mahāsattva (great being of Bodhi) cultivates loving-kindness, pervading all sentient beings with the ten perfections (Paramita). Question: Why is this so? Answer: The Bodhisattva-mahāsattva practices loving-kindness towards all sentient beings, relying on benefiting sentient beings to accomplish embracing sentient beings, and bestowing fearlessness. Thus, the perfection of giving (Dāna-pāramitā) is fulfilled. The Bodhisattva-mahāsattva practices loving-kindness towards all sentient beings, relying on benefiting all sentient beings, accomplishing freedom from suffering and not losing the function of the Dharma, like a father to his son. Thus, the perfection of morality (Śīla-pāramitā) is fulfilled. The Bodhisattva-mahāsattva practices loving-kindness towards all sentient beings, relying on benefiting all sentient beings, accomplishing a lack of greed, renouncing non-beneficial things, moving towards meditation, moving towards renunciation. Thus, the perfection of renunciation (Naiṣkramya-pāramitā) is fulfilled. The Bodhisattva-mahāsattva practices loving-kindness towards all sentient beings, relying on benefiting all sentient beings, accomplishing much contemplation on beneficial and non-beneficial things, speaking expedient means truthfully, clearly understanding, in order to remove evil and to obtain good. Thus, the perfection of wisdom (Prajñā-pāramitā) is fulfilled. The Bodhisattva-mahāsattva practices loving-kindness towards all sentient beings, relying on taking beneficial actions, not abandoning diligence, constantly being firmly in accordance with diligence. Thus, the perfection of effort (Vīrya-pāramitā) is fulfilled. The Bodhisattva-mahāsattva practices loving-kindness towards all sentient beings, relying on benefiting those sentient beings, even when reviled with harsh words, accomplishing patience without resentment. Thus, the perfection of patience (Kṣānti-pāramitā) is fulfilled. The Bodhisattva-mahāsattva practices loving-kindness towards all sentient beings, relying on benefiting all sentient beings, speaking truthfully, abiding in truth, upholding truth. Thus, the perfection of truthfulness (Satya-pāramitā) is fulfilled. The Bodhisattva-mahāsattva practices loving-kindness towards all sentient beings, relying on benefiting all sentient beings, not abandoning even at the cost of life, wishing to accomplish, firmly upholding vows. Thus, the perfection of resolution (Adhiṣṭhāna-pāramitā) is fulfilled. The Bodhisattva-mahāsattva benefits all sentient beings with himself.

益。滿慈波羅蜜。菩薩摩訶薩。於一切眾生修慈。于親友中人怨家。平等心離瞋恚愛。如是滿舍波羅蜜。如是菩薩摩訶薩修行慈。成滿十波羅蜜。明慈滿四受持。爾時菩薩摩訶薩。修慈已滿十波羅蜜。成令滿四受持。所謂諦受持。施受持。寂寂受持。慧受持。於是諦波羅蜜受持波羅蜜精進波羅蜜。令滿諦波羅蜜。施波羅蜜戒波羅蜜出離波羅蜜。令滿施受持。忍辱波羅蜜慈波羅蜜舍波羅蜜。令滿寂寂受持。慧波羅蜜令滿慧受持。如是菩薩摩訶薩。已修慈遍滿。滿十波羅蜜。令滿四受持。令滿二法。所謂奢摩他毗婆舍那。於是諦受持施受持寂寂受持。令滿奢摩他。慧受持令滿毗婆舍那。已滿奢摩他。令滿一切禪解脫定正受。令起雙變定及大悲定。已滿毗婆舍那。令滿一切神通辯力無畏。已滿令起自然智一切智。如是菩薩摩訶薩修行慈。次第令滿佛地(慈已竟)。

問云何悲。何修何相何味何起何功德。云何為修。答如父母唯有一子心所愛念。見子得苦心起悲惱。苦哉如是。於一切眾生起慈憐愍。此謂為悲。悲住不亂此謂修。不現非饒益為相。樂為味。不害為起。與慈等功德。云何修者。初坐禪人入寂寂坐。攝一切心。以不亂心。見彼得病得老得貧。若見若聞如是作意。彼眾生得苦。云何方便從苦當得解脫。複次若見

【現代漢語翻譯】現代漢語譯本：益。滿慈波羅蜜（圓滿慈愛到達彼岸）。菩薩摩訶薩（偉大的覺悟者）。對於一切眾生修習慈愛，對於親友、中間人和怨家，以平等心對待，遠離嗔恨和愛戀。這樣圓滿舍波羅蜜（圓滿佈施到達彼岸）。這樣菩薩摩訶薩修行慈愛，成就圓滿十波羅蜜（十種到達彼岸的方法），明白慈愛圓滿四種受持。那時菩薩摩訶薩，修習慈愛已經圓滿十波羅蜜，成就令圓滿四種受持。所謂諦受持（真諦的受持），施受持（佈施的受持），寂寂受持（寂靜的受持），慧受持（智慧的受持）。於是，諦波羅蜜（真諦到達彼岸），受持波羅蜜（受持到達彼岸），精進波羅蜜（精進到達彼岸），令圓滿諦波羅蜜。施波羅蜜（佈施到達彼岸），戒波羅蜜（持戒到達彼岸），出離波羅蜜（出離到達彼岸），令圓滿施受持。忍辱波羅蜜（忍辱到達彼岸），慈波羅蜜（慈愛到達彼岸），舍波羅蜜（捨棄到達彼岸），令圓滿寂寂受持。慧波羅蜜（智慧到達彼岸），令圓滿慧受持。像這樣菩薩摩訶薩，已經修習慈愛遍滿，圓滿十波羅蜜，令圓滿四種受持，令圓滿二法，所謂奢摩他（止）和毗婆舍那（觀）。於是，諦受持、施受持、寂寂受持，令圓滿奢摩他。慧受持，令圓滿毗婆舍那。已經圓滿奢摩他，令圓滿一切禪定、解脫、正受。令生起雙變定（同時轉變的禪定）以及大悲定（偉大的慈悲禪定）。已經圓滿毗婆舍那，令圓滿一切神通、辯才、無畏。已經圓滿，令生起自然智（自然的智慧）和一切智（一切的智慧）。像這樣菩薩摩訶薩修行慈愛，次第令圓滿佛地（成佛的境界）（慈愛已經講完）。問：什麼是悲？如何修習？它的相是什麼？它的味道是什麼？它的生起是什麼？它的功德是什麼？如何修習呢？答：就像父母只有唯一的一個孩子，心中非常愛念，看見孩子遭受痛苦，心中生起悲傷和煩惱，覺得非常痛苦。對於一切眾生生起慈愛和憐憫，這叫做悲。悲心安住而不散亂，這叫做修習。不顯現，不饒益是它的相。快樂是它的味道。不傷害是它的生起。與慈愛有相同的功德。如何修習呢？最初禪修的人進入寂靜的禪坐，收攝一切心念，以不散亂的心，看見那些眾生生病、衰老、貧窮。或者看見或者聽見這些，這樣作意：這些眾生正在遭受痛苦。用什麼方法才能使他們從痛苦中解脫呢？再次，如果看見...

【English Translation】 English version: Furthermore. Mānacitta-pāramitā (Perfection of Benevolence). Bodhisattva-mahāsattva (Great Bodhisattva). Cultivating loving-kindness towards all sentient beings, maintaining equanimity towards friends, neutral individuals, and enemies, free from hatred and attachment. Thus, fulfilling dāna-pāramitā (Perfection of Giving). Thus, the Bodhisattva-mahāsattva, practicing loving-kindness, perfects the ten pāramitās (ten perfections), understanding the fourfold acceptance of loving-kindness. At that time, the Bodhisattva-mahāsattva, having cultivated loving-kindness and perfected the ten pāramitās, accomplishes the fulfillment of the fourfold acceptance. These are: acceptance of truth, acceptance of giving, acceptance of tranquility, and acceptance of wisdom. Thus, satya-pāramitā (Perfection of Truth), śīla-pāramitā (Perfection of Morality), virya-pāramitā (Perfection of Vigor), fulfill satya-pāramitā. Dāna-pāramitā (Perfection of Giving), śīla-pāramitā (Perfection of Morality), naiṣkramya-pāramitā (Perfection of Renunciation), fulfill the acceptance of giving. Kṣānti-pāramitā (Perfection of Patience), maitrī-pāramitā (Perfection of Loving-kindness), upekṣā-pāramitā (Perfection of Equanimity), fulfill the acceptance of tranquility. Prajñā-pāramitā (Perfection of Wisdom), fulfills the acceptance of wisdom. Thus, the Bodhisattva-mahāsattva, having cultivated loving-kindness extensively, perfects the ten pāramitās, fulfilling the fourfold acceptance, fulfilling the two dharmas, namely śamatha (calm abiding) and vipaśyanā (insight). Thus, the acceptance of truth, the acceptance of giving, the acceptance of tranquility, fulfill śamatha. The acceptance of wisdom fulfills vipaśyanā. Having fulfilled śamatha, one fulfills all dhyānas (meditations), liberations, samādhis (concentrations), and right concentration. One gives rise to the dual transformation samādhi and the great compassion samādhi. Having fulfilled vipaśyanā, one fulfills all supernormal powers, eloquence, fearlessness. Having fulfilled this, one gives rise to natural wisdom and omniscient wisdom. Thus, the Bodhisattva-mahāsattva, practicing loving-kindness, gradually fulfills the Buddha-bhūmi (Buddha-ground) (Loving-kindness is completed). Question: What is compassion? How is it cultivated? What is its characteristic? What is its taste? What is its arising? What are its merits? How is it cultivated? Answer: Just as parents have only one child whom they dearly love, and upon seeing the child suffer, their hearts are filled with sorrow and distress, feeling great pain. To generate loving-kindness and compassion towards all sentient beings, this is called compassion. Compassion abiding without disturbance, this is called cultivation. Not manifesting, not benefiting is its characteristic. Happiness is its taste. Non-harming is its arising. It has the same merits as loving-kindness. How is it cultivated? Initially, a meditator enters into tranquil meditation, gathering all thoughts, with an undisturbed mind, seeing those beings suffering from illness, old age, and poverty. Or seeing or hearing these things, thus contemplating: these beings are suffering. What means can be used to liberate them from suffering? Furthermore, if one sees...

其顛倒。為煩惱纏所縛入于無明。或有功德人而不修學。若見若聞如是作意。眾生得苦當生惡趣。云何方便從苦得脫。複次若見不善法相應善法不相應。以不可愛法相應可愛法不相應。若見若聞如是作意。彼眾生得苦。當生惡趣。云何方便從苦得脫。彼坐禪人以此門以此行。于彼人修行悲。心多修行。彼坐禪人以此門以此行。于彼人已修悲心。已多修悲心。心成和軟堪能受持。彼次第修行于中人。從彼修行于怨人。余如初廣說。乃至滿於四方。問何悲具足。何悲不具足。答若悲成就。除于殺害不起憂惱。除不善愛。以二因緣失悲。以自親生怨。以憂惱行。以對治生忿。以起恐怖。問苦者不於一切眾生有。不一切時有。云何於一切眾生修于悲。答眾生已得苦。善取相故。已取彼相。成一切處修悲。複次生死之苦。一切眾生共有。由彼成一切處修行(悲已竟)。

問云何喜。何修何相何味何起何功德。云何為修。答猶如父母唯有一子心所愛念。見子得樂心生歡喜。善哉如是。一切眾生心生歡喜。此謂為喜。喜住不亂此謂為修。欣悅為相。無怖為味。除無樂為喜。與慈等功德。云何為修者。初坐禪人入寂寂坐。攝一切心不亂心。其人性所敬重。見得安樂心生歡喜。若見若聞如是作意。善哉善哉。愿彼眾生長得歡喜。復

【現代漢語翻譯】現代漢語譯本他們顛倒是非。被煩惱所束縛，沉溺於無明（avidyā，對事物真相的迷惑）。或者有具備功德的人而不去修習佛法。如果看到或聽到這些，並這樣思量：『眾生因此受苦，將墮入惡趣。』那麼，用什麼方法才能從痛苦中解脫呢？進一步說，如果看到不善法相應，善法不相應；以不可愛之法相應，可愛之法不相應。如果看到或聽到這些，並這樣思量：『那些眾生因此受苦，將墮入惡趣。』那麼，用什麼方法才能從痛苦中解脫呢？禪修者通過這種途徑，通過這種修行，對這些人修習悲心，多多修行。禪修者通過這種途徑，通過這種修行，已經對這些人修習了悲心，多多修習悲心，心變得柔和，能夠接受和保持（佛法）。他們依次修行對中等之人的悲心，然後從那裡修行對怨敵之人的悲心。其餘的如同最初所說的那樣廣泛，乃至充滿四方。問：什麼樣的悲心是具足的？什麼樣的悲心是不具足的？答：如果悲心成就，就能消除殺害的念頭，不起憂愁煩惱，消除不善的愛。有兩種因緣會失去悲心：因為自己親近的人產生怨恨，因為憂愁煩惱的行為，因為對治（怨恨）而生起忿怒，因為產生恐怖。問：痛苦不是在一切眾生身上都有，也不是在一切時間都有，那麼，如何對一切眾生修習悲心呢？答：因為眾生已經遭受痛苦，善於觀察痛苦的相狀，已經領會了那些相狀，所以能夠成就對一切處修習悲心。進一步說，生死的痛苦，是一切眾生共同擁有的，因此能夠成就對一切處修行（悲心已竟）。問：什麼是喜（mudita，隨喜）？喜的修行是什麼？相狀是什麼？味道是什麼？生起是什麼？功德是什麼？如何進行修習？答：就像父母只有唯一一個孩子，心中非常愛念，看到孩子快樂就心生歡喜。善哉！像這樣，對一切眾生心生歡喜，這叫做喜。喜心安住而不散亂，這叫做修行。欣悅是它的相狀，沒有怖畏是它的味道，消除不快樂是喜的（作用）。喜與慈心等具有相同的功德。如何進行修習呢？最初禪修者進入寂靜之處靜坐，收攝一切心念，不使心念散亂。如果看到自己性情所敬重的人得到安樂，就心生歡喜。如果看到或聽到這些，並這樣思量：『善哉！善哉！愿那些眾生常常得到歡喜。』

【English Translation】 English version They are inverted. Bound by the entanglements of afflictions, they are immersed in ignorance (avidyā, delusion about the true nature of things). Or there are meritorious people who do not study and practice. If they see or hear this, and contemplate thus: 'Beings suffer because of this and will fall into evil destinies.' Then, what means are there to escape from suffering? Furthermore, if they see unwholesome dharmas corresponding and wholesome dharmas not corresponding; with unlovable dharmas corresponding and lovable dharmas not corresponding. If they see or hear this, and contemplate thus: 'Those beings suffer because of this and will fall into evil destinies.' Then, what means are there to escape from suffering? The meditator, through this path, through this practice, cultivates compassion towards these people, cultivating it extensively. The meditator, through this path, through this practice, has already cultivated compassion towards these people, cultivating compassion extensively, the mind becomes soft and capable of receiving and upholding (the Dharma). They cultivate compassion towards intermediate people in sequence, and then from there cultivate compassion towards enemy people. The rest is as extensively described as in the beginning, even filling the four directions. Question: What is complete compassion? What is incomplete compassion? Answer: If compassion is accomplished, it eliminates the thought of killing, does not give rise to sorrow and affliction, and eliminates unwholesome love. There are two causes for losing compassion: because of resentment arising from one's own relatives, because of actions of sorrow and affliction, because of generating anger in response to opposition, and because of generating fear. Question: Suffering is not present in all beings, nor is it present at all times, so how can one cultivate compassion towards all beings? Answer: Because beings have already experienced suffering, are skilled at observing the characteristics of suffering, and have already grasped those characteristics, they can accomplish the cultivation of compassion in all places. Furthermore, the suffering of birth and death is shared by all beings, therefore it can accomplish the cultivation in all places (compassion is complete). Question: What is joy (mudita, sympathetic joy)? What is the practice of joy? What is its characteristic? What is its taste? What is its arising? What are its merits? How is it cultivated? Answer: Just like parents who have only one child, and cherish them dearly in their hearts, and feel joy when they see their child happy. Excellent! Like this, to feel joy in one's heart for all beings, this is called joy. Joy abiding without disturbance, this is called practice. Delight is its characteristic, absence of fear is its taste, eliminating unhappiness is the (function) of joy. Joy has the same merits as loving-kindness and others. How is it cultivated? Initially, the meditator enters a quiet place and sits in stillness, gathering all thoughts, not allowing the mind to be scattered. If they see someone they respect by nature attain happiness, they feel joy in their heart. If they see or hear this, and contemplate thus: 'Excellent! Excellent! May those beings always attain joy.'

次若見與不善法不相應。與善法相應與。不可愛法不相應與可愛相應。若見若聞如是作意。善哉善哉。愿彼眾生長得歡喜。彼坐禪人以此門。以此行。于彼人修喜心。以多修行。彼坐禪人。以此門以此行。于彼人已修喜心。已多修行。成和軟心堪能受持。從彼次第修行于中人。從彼修行于怨人。余如初廣說。乃至喜滿四方。喜何具足何不具足。若喜成就除不樂。不起不善愛除綺語。以二因失喜。以自親生怨。以戲笑起行。以對治生怨。以不樂起。如初廣說(喜已竟)。

問云何舍。何修何相何味何起何功德。云何為修。答猶如父母於一子。非可念非不可念成舍。于彼成中心如是於一切眾生舍護中心。此謂舍。舍住不亂。此謂修。無所著為相。平等為味。伏恚愛為起。與慈等功德。問云何為修。答坐禪人從初與慈俱起。與悲俱起。與喜俱起。已起第三禪。彼坐禪人已得第三禪。自在見慈悲喜過患。愛恚近故。與戲俱起。與踴躍歡喜共起。以過患對治。見舍功德。彼坐禪人。如是已見慈悲喜過患。已見舍功德。從初于非可愛念非不可愛念人。已與舍俱起念。令心滿足。舍心增長。已修多修心成和軟。堪能受持。彼次第于怨人修行。從彼于親友人修行。余如初廣說可知。乃至滿四方。彼坐禪人。如是修行。與舍俱起。

【現代漢語翻譯】現代漢語譯本如果（禪修者）觀察到（喜）與不善法不相應，而是與善法相應，與不可愛之法不相應，而是與可愛之法相應，無論是看到還是聽到這些，都應這樣作意：『善哉！善哉！愿這些眾生長久獲得歡喜。』這位禪修者通過這種方式，通過這種修行，對那個人修習喜心，並多多修行。這位禪修者通過這種方式，通過這種修行，已經對那個人修習了喜心，並且多多修行，成就了和軟的心，能夠受持。然後從那個人開始，依次修行于中等人，再從那個人修行于怨恨之人。其餘的如同最初所說的廣說，乃至喜充滿四方。喜的具足是什麼？不具足是什麼？如果喜成就，就能去除不樂，不起不善的愛，去除綺語。有兩種原因會失去喜：因為自己或親近的人而生起怨恨；因為戲笑而生起行為；因為對治而生起怨恨；因為不樂而生起。如同最初所說的廣說（喜已經講完）。

問：什麼是舍（Upeksha）？如何修習？相是什麼？味道是什麼？生起是什麼？功德是什麼？如何修習？答：就像父母對於一個孩子，既非可念也非不可念，成就舍心。對於那個人心中成就舍心，像這樣對於一切眾生，捨棄保護的中心，這叫做舍。舍心安住而不亂，這叫做修習。無所執著是它的相，平等是它的味道，降伏嗔恚和貪愛是它的生起，與慈心等具有相同的功德。問：如何修習？答：禪修者從最初就與慈心（Metta）俱起，與悲心（Karuna）俱起，與喜心（Mudita）俱起，已經生起了第三禪（Third Jhana）。這位禪修者已經獲得了第三禪，自在地看到慈、悲、喜的過患，因為愛和嗔恚的緣故，與戲笑俱起，與踴躍歡喜共同生起，用過患來對治，看到舍的功德。這位禪修者，像這樣已經看到了慈、悲、喜的過患，已經看到了舍的功德，從最初對於非可愛念也非不可愛念的人，已經與舍心俱起，令心滿足，舍心增長，已經修習多多修習，心變得和軟，能夠受持。然後依次對於怨恨之人修行，從那個人對於親友修行，其餘的如同最初所說的廣說可知，乃至充滿四方。這位禪修者，像這樣修行，與舍心俱起。

【English Translation】 English version If (the meditator) observes that (joy) is not associated with unwholesome qualities, but is associated with wholesome qualities, not associated with unlovable things, but associated with lovable things, whether seeing or hearing these, one should contemplate thus: 'Excellent! Excellent! May these beings long obtain joy.' This meditator, through this method, through this practice, cultivates joy towards that person, and practices it much. This meditator, through this method, through this practice, has cultivated joy towards that person, and has practiced it much, achieving a gentle heart, capable of receiving. Then, starting from that person, one gradually practices towards a neutral person, and from that person, one practices towards a hostile person. The rest is as described in detail at the beginning, until joy fills all directions. What is the fulfillment of joy? What is the lack of fulfillment? If joy is achieved, it can remove unhappiness, not give rise to unwholesome love, and remove idle talk. There are two reasons for losing joy: arising hatred because of oneself or close ones; arising action because of joking; arising hatred because of counteraction; arising because of unhappiness. As described in detail at the beginning (joy has been discussed).

Question: What is equanimity (Upeksha)? How is it cultivated? What is its characteristic? What is its taste? What is its arising? What is its merit? How is it cultivated? Answer: Just like parents towards a child, neither lovable nor unlovable, achieving equanimity. Achieving equanimity in the heart towards that person, like this, towards all beings, abandoning the center of protection, this is called equanimity. Equanimity abides without disturbance, this is called cultivation. Non-attachment is its characteristic, equality is its taste, subduing anger and craving is its arising, and it has the same merits as loving-kindness (Metta), etc. Question: How is it cultivated? Answer: The meditator from the beginning arises together with loving-kindness, arises together with compassion (Karuna), arises together with joy, has already arisen the Third Jhana. This meditator has already obtained the Third Jhana, freely seeing the faults of loving-kindness, compassion, and joy, because of love and hatred, arises together with joking, arises together with exuberance and joy, uses faults to counteract, and sees the merits of equanimity. This meditator, like this, has already seen the faults of loving-kindness, compassion, and joy, has already seen the merits of equanimity, from the beginning towards a person who is neither lovable nor unlovable, has already arisen together with equanimity, causing the heart to be satisfied, equanimity to increase, has cultivated and cultivated much, the heart becomes gentle, capable of receiving. Then gradually practices towards a hostile person, from that person practices towards a friend, the rest is as described in detail at the beginning, until it fills all directions. This meditator, like this, practices, arises together with equanimity.

第四禪以三種令安。已總攝眾生。已總攝村田。已總攝諸方。問若坐禪人現修行舍。于諸眾生云何作意。答作意所說。于慈悲喜是當作意。于諸眾生除作歡喜。行歡喜作意樂中。如人親友久遠別離。初見榮侍心生喜樂。共住已后其心成中。如是住慈悲喜。久覆成舍攝受。如是作意修行于舍。復有人說。眾生眾生者如是作意。云何舍具足舍不具足。若舍成就殺除瞋愛。不起無明。以二因失舍。以自親生怨。以起無明。以對治生怨。以嗔愛起(舍已竟)。

重明四無量義。

云何無量散句。四無量以一眾生事起。依余處修行。如母念兒隨其時節。如是于畜生。于犯戒人。于具戒人。于厭欲人。于聲聞人。于緣覺。于正遍知。歸依勝處。成勝無量可知。問于慈悲喜。何故三禪起。非第四禪。答眾生憂惱所起。瞋恚害不樂。彼憂惱以對治。與喜俱生心。修行慈悲喜。是故三禪生非第四禪。複次舍地是第四禪。以二舍成就故。所謂受舍法中舍。于舍地住。于眾生取饒益成舍。由地故三無量三禪生非第四禪。復說於四無量四禪生。如世尊所說。於四無量。汝比丘當修。此定有覺有觀。汝當修有覺無觀。汝當修無覺無觀。汝當修與喜俱生。汝當修與樂俱生。汝當修與舍俱生。問此四無量何故說四。非三非五。答若然一切

【現代漢語翻譯】現代漢語譯本第四禪以三種方式帶來安寧：它已經總括了所有眾生，已經總括了所有村落田地，已經總括了所有方向。問：如果禪修者現在修行舍（upeksa，平等舍），對於所有眾生應該如何作意（manasikara，如理作意）？答：作意所說，對於慈（metta，慈愛）、悲（karuna，悲憫）、喜（mudita，隨喜）應當作意。對於所有眾生，去除歡喜的作意，而行歡喜的作意，樂於其中。就像親友久別重逢，初見時心中充滿喜悅，共同生活一段時間后，這種喜悅的心情會變得平淡。同樣，安住于慈悲喜，時間長了也會變成舍，並攝受這種狀態。這就是作意修行于舍。又有人說，對於眾生、眾生，這樣作意。如何才能使舍具足，如何使舍不具足？如果舍成就，就能消除嗔恨和愛慾，不起無明（avidya，無知）。有兩種原因會失去舍：因為自己親近的人而產生怨恨，因為生起無明。用對治的方法也會產生怨恨，因為嗔恨和愛慾生起（舍的解釋完畢）。

重新闡明四無量心的意義。

什麼是無量散句？四無量心以一個眾生的事情為起點，然後依其他處修行。比如母親思念孩子，隨著時節變化而變化。同樣，對於畜生，對於犯戒的人，對於持戒的人，對於厭離慾望的人，對於聲聞（sravaka，聲聞乘）人，對於緣覺（pratyekabuddha，獨覺），對於正遍知（sammasambuddha，正等覺），歸依于殊勝之處，成就殊勝的無量心是可以理解的。問：為什麼慈悲喜在三禪（trtiya-dhyana，第三禪）生起，而不是在第四禪（caturtha-dhyana，第四禪）生起？答：因為眾生的憂愁煩惱所引起，嗔恚會帶來傷害和不快樂。這些憂愁煩惱需要用對治的方法來消除，與喜樂一同生起的心，修行慈悲喜，因此在三禪生起，而不是在第四禪。再次，舍地是第四禪的境界，因為兩種舍成就的緣故，即受舍和法中舍。安住在舍地，對於眾生採取饒益的行為，成就舍。由於這個原因，前三個無量心在三禪生起，而不是在第四禪。又說，四無量心可以在四禪中生起，正如世尊所說：『對於四無量心，你們比丘應當修習。此定有覺有觀（savitakka-savicara，有尋有伺），你們應當修習有覺無觀（avitakka-vicara-matta，無尋唯伺）。你們應當修習無覺無觀（avitakka-avicara，無尋無伺）。你們應當修習與喜俱生，你們應當修習與樂俱生，你們應當修習與舍俱生。』問：為什麼說四無量心是四種，而不是三種或五種？答：如果那樣，一切...

【English Translation】 English version The fourth Dhyana (caturtha-dhyana, fourth meditation) brings peace in three ways: it has encompassed all beings, it has encompassed all villages and fields, it has encompassed all directions. Question: If a meditator is now practicing upeksa (equanimity), how should they direct their attention (manasikara, attention) towards all beings? Answer: As it is said regarding attention, one should direct attention towards metta (loving-kindness), karuna (compassion), and mudita (sympathetic joy). For all beings, remove the attention of joy, and practice the attention of joy, delighting in it. It is like relatives and friends who have been separated for a long time, and upon first seeing each other, their hearts are filled with joy. After living together for some time, this feeling of joy becomes ordinary. Similarly, abiding in loving-kindness, compassion, and joy, after a long time, it becomes equanimity and embraces this state. This is how attention is practiced in equanimity. Some say that one should direct attention towards beings, beings. How can equanimity be complete, and how can it be incomplete? If equanimity is achieved, it can eliminate hatred and desire, and ignorance (avidya, ignorance) will not arise. There are two reasons for losing equanimity: because of resentment arising from someone close to oneself, and because of the arising of ignorance. Using countermeasures can also lead to resentment, because hatred and desire arise (the explanation of equanimity is complete).

Re-elucidating the meaning of the Four Immeasurables.

What is an immeasurable scattered phrase? The Four Immeasurables begin with the affairs of one being, and then practice in other places. For example, a mother thinks of her child, changing with the seasons. Similarly, towards animals, towards those who break precepts, towards those who uphold precepts, towards those who are weary of desire, towards sravakas (sravaka, hearers), towards pratyekabuddhas (pratyekabuddha, solitary Buddhas), towards sammasambuddhas (sammasambuddha, perfectly enlightened Buddhas), one takes refuge in a superior place, and it can be understood that superior immeasurables are achieved. Question: Why do loving-kindness, compassion, and joy arise in the third Dhyana (trtiya-dhyana, third meditation), and not in the fourth Dhyana (caturtha-dhyana, fourth meditation)? Answer: Because they are caused by the worries and troubles of beings, and hatred brings harm and unhappiness. These worries and troubles need to be eliminated with countermeasures, and the mind that arises together with joy and happiness, practicing loving-kindness, compassion, and joy, therefore arises in the third Dhyana, and not in the fourth Dhyana. Furthermore, the ground of equanimity is the realm of the fourth Dhyana, because two kinds of equanimity are achieved, namely the equanimity of feeling and the equanimity in the Dharma. Abiding in the ground of equanimity, taking beneficial actions towards beings, achieves equanimity. For this reason, the first three immeasurables arise in the three Dhyanas, and not in the fourth Dhyana. It is also said that the Four Immeasurables can arise in the four Dhyanas, as the World Honored One said: 'For the Four Immeasurables, you monks should practice. This samadhi (concentration) has vitakka (thought conception) and vicara (discursive thinking) (savitakka-savicara, with initial and sustained thought), you should practice having vitakka but no vicara (avitakka-vicara-matta, without initial thought, with sustained thought only). You should practice without vitakka and vicara (avitakka-avicara, without initial and sustained thought). You should practice arising together with joy, you should practice arising together with happiness, you should practice arising together with equanimity.' Question: Why are the Four Immeasurables said to be four, and not three or five? Answer: If that were the case, everything...

所疑。複次為瞋恚害無樂。瞋愛對治故成四無量。復說此四唯慈。由人多起瞋恚害惱。為除故以四門成勝。舍者慈悲喜清凈。瞋愛對治故。四無量一性。種種相可知。如是過患對治故。眾生事故。饒益意故。成一相。復說。法勝故。取事勝故。取饒益勝故。成種種相。如世尊說。于黃衣修多羅中。于清凈處慈為第一。于虛空處悲為第一。于識處喜為第一。于無所有處舍為第一。問云何得知。答由依彼近故。其義可知。問何故。答修慈心。於一切眾生。隨從其意。以常隨從。于青黃一切入。現令作意。以小方便令心得安。是眾生種類事。或色界清凈。一切入放意。彼坐禪人。是時色界得第四禪。是故說慈于清凈第一。彼坐禪人依色界第四禪慈。是時得越彼。問此淺云何。答以修慈故。心知色界過患。何故見眾生苦。彼為色因生慈。從此以心知色界過患。於色出離現令作意。于虛空處以小方便。其得心安。以得依故。是故說悲于虛空第一。彼坐禪人。依喜越虛空處。問此義云何。答已修喜故。心無所著。常取無邊識事。何故此喜于無所著無邊識處安眾生事。從此心無所著。常取無邊識事。離色著于虛空。無邊識現令起作意。以小方便其心得安。種類事故。是故說識處為喜第一。問彼坐禪人。依舍越識處。此義云何。答已修

【現代漢語翻譯】現代漢語譯本所疑。又因為瞋恚的危害而沒有快樂。慈愛是對治瞋恚的方法，因此成就四無量心（catvāri apramāṇāni）。又說這四種無量心中只有慈心（maitrī）最為重要，因為人們大多生起瞋恚，帶來危害和惱怒。爲了消除這些，所以通過四種方法成就殊勝的功德。舍（upekṣā）能使慈、悲（karuṇā）、喜（muditā）清凈。因為瞋恚和慈愛是對治關係，所以四無量心具有同一本質，但其種種相狀是可以理解的。像這樣，因為過患的對治，因為眾生的緣故，因為饒益眾生的意願，所以成就同一相狀。又說，因為法的殊勝，因為所取事物的殊勝，因為所取饒益的殊勝，所以成就種種相狀。正如世尊所說，在黃衣修多羅（kāṣāya sūtra）中，在清凈之處，慈心是第一位的；在虛空之處，悲心是第一位的；在識（vijñāna）處，喜心是第一位的；在無所有處（ākiṃcanyāyatana），舍心是第一位的。問：如何得知這些道理？答：因為依靠這些境界的鄰近性，其意義是可以理解的。問：為什麼？答：修習慈心，對於一切眾生，隨順他們的意願，經常隨順。對於青、黃一切入（kṛtsnāyatana），使其顯現並加以作意（manasikara）。用小的方便使心得到安寧。這是眾生種類的事情。或者清凈一切入，放開意念。那些坐禪的人，這時可以得到第四禪（caturtha dhyāna）。所以說慈心在清凈之處是第一位的。那些坐禪的人依靠第四禪的慈心，這時可以超越它。問：這很淺顯，為什麼？答：因為修習慈心，心知道它的過患。為什麼見到眾生的痛苦？因為這是色（rūpa）的因，從而生起慈心。從此用心知道色的過患，對於從色中出離，使其顯現並加以作意。在虛空之處，用小的方便，使心得到安寧。因為得到依靠，所以說悲心在虛空之處是第一位的。那些坐禪的人，依靠喜心超越虛空之處。問：這個道理是什麼？答：因為已經修習喜心，心無所執著，經常取無邊識的事情。為什麼這種喜心在無所執著的無邊識處能使眾生安寧？從此心無所執著，經常取無邊識的事情，離開對色的執著，對於虛空無邊識使其顯現並加以作意。用小的方便使心得到安寧。因為是種類的事情，所以說識處是喜心第一位的。問：那些坐禪的人，依靠舍心超越識處，這個道理是什麼？答：因為已經修習舍心。

【English Translation】 English version Doubts. Furthermore, because of the harm of anger, there is no joy. Loving-kindness (maitrī) is the antidote to anger, thus accomplishing the four immeasurables (catvāri apramāṇāni). It is also said that among these four, only loving-kindness is the most important, because people mostly generate anger, bringing harm and annoyance. To eliminate these, one achieves superior merit through four methods. Equanimity (upekṣā) purifies loving-kindness, compassion (karuṇā), and joy (muditā). Because anger and loving-kindness are antidotes, the four immeasurables have the same essence, but their various aspects can be understood. In this way, because of the antidote to faults, because of the sake of sentient beings, because of the intention to benefit sentient beings, one achieves the same aspect. It is also said that because of the superiority of the Dharma, because of the superiority of the things taken, because of the superiority of the benefits taken, one achieves various aspects. Just as the World Honored One said, in the Yellow Robe Sutra (kāṣāya sūtra), in a pure place, loving-kindness is the first; in the space, compassion is the first; in the consciousness (vijñāna), joy is the first; in the place of nothingness (ākiṃcanyāyatana), equanimity is the first. Question: How can these principles be known? Answer: Because of relying on the proximity of these realms, their meaning can be understood. Question: Why? Answer: Cultivating loving-kindness, towards all sentient beings, following their intentions, constantly following. For the blue and yellow totalities (kṛtsnāyatana), make them appear and pay attention to them (manasikara). Use small means to bring peace to the mind. This is a matter of the kinds of sentient beings. Or purify all totalities, release the mind. Those who meditate, at this time can attain the fourth dhyāna (caturtha dhyāna). Therefore, it is said that loving-kindness is the first in purity. Those who meditate rely on the loving-kindness of the fourth dhyāna, at this time they can transcend it. Question: This is shallow, why? Answer: Because of cultivating loving-kindness, the mind knows its faults. Why see the suffering of sentient beings? Because this is the cause of form (rūpa), thereby generating loving-kindness. From this, use the mind to know the faults of form, for liberation from form, make it appear and pay attention to it. In the space, use small means to bring peace to the mind. Because of gaining reliance, it is said that compassion is the first in the space. Those who meditate rely on joy to transcend the space. Question: What is this principle? Answer: Because joy has been cultivated, the mind is unattached, constantly taking the affairs of boundless consciousness. Why does this joy bring peace to sentient beings in the unattached realm of boundless consciousness? From this, the mind is unattached, constantly taking the affairs of boundless consciousness, leaving attachment to form, for the boundless consciousness of space, make it appear and pay attention to it. Use small means to bring peace to the mind. Because it is a matter of kinds, it is said that the place of consciousness is the first of joy. Question: Those who meditate rely on equanimity to transcend the place of consciousness, what is this principle? Answer: Because equanimity has been cultivated.

舍故。心成離著。何故不以修捨得著。此眾生得樂得苦。或由喜或由樂。從彼以心離著。離無所著無所有處。現令心喜。以小方便其心成安。不著種種事。何故於無所有處。而不得著或識或無邊。是故說無所有處舍為第一(散句已竟)。

問云何觀四大。何修何相何味何起何功德。云何修。答擇智自相內四大。此謂觀四大。彼心住不亂。此謂修。隨觀四大為相。通達空為味。除眾生想為起。何功德者。成得八功德。若修行觀四大。成能堪恐怖樂不樂。于可愛非可愛成平等心。除男女意思。成大智慧。向善趣向醍醐。其所有明分法。彼一切成滿修行。云何修彼者。初坐禪人。以二行取諸大。以略以廣。問云何以略取諸大。答彼坐禪人入寂寂坐。攝一切心不亂心。此身以四大可稱。於此身一切見界。濕性是水界。熱性是火界。持性是地界。動性是風界。如是此身唯有界。無眾生無命。如是以略取諸界。復有說。彼坐禪人。以略取諸界。以身依膜分別。或以色。或以形。或以處或以分別。彼坐禪人已略取諸界。依膜分別一切身性。或以色。或以形。或以處。或以分別。依肉分別此身。或以色。或以形。或以處。或以分別。彼坐禪人依肉已分別一切身。或以色。或以形。或以處。或以分別。彼坐禪人依脈分別一切身。或

【現代漢語翻譯】現代漢語譯本捨棄了過去。心就能夠成就遠離執著的狀態。為什麼不通過修習捨棄來獲得執著呢？這些眾生獲得快樂或痛苦，或者由於喜悅或者由於快樂。從那些（事物）中，用心遠離執著，遠離無所執著、一無所有的境界。現在使內心喜悅，用小的方便法門使內心安定，不執著于種種事物。為什麼在無所有處，卻不能執著于意識或者無邊呢？所以說，在無所有處，捨棄是第一位的（散句結束）。

問：如何觀察四大（地、水、火、風，構成物質世界的四種基本元素）？修習什麼？相是什麼？味道是什麼？生起是什麼？功德是什麼？如何修習？答：選擇智慧來觀察自身內部四大各自的體性，這叫做觀察四大。內心安住而不散亂，這叫做修習。隨順觀察四大的體性為相。通達空性為味道。去除眾生之想為生起。什麼功德呢？成就獲得八種功德。如果修行觀察四大，就能堪忍恐怖、快樂和不快樂，對於可愛和不可愛的事物，能夠成就平等心。去除男女之念，成就大智慧，趨向善道，趨向醍醐（比喻佛法真理）。所有明亮的部分，那些法，一切都成就圓滿修行。如何修習那些呢？最初坐禪的人，用兩種方法來取諸大，用簡略的方法和廣大的方法。問：如何用簡略的方法來取諸大？答：那位坐禪的人進入寂靜的禪坐，攝持一切心念，不使心念散亂。這個身體可以用四大來稱量。在這個身體中，一切可見的界限，濕潤的性質是水界，熱的性質是火界，支援的性質是地界，運動的性質是風界。這樣，這個身體只有界，沒有眾生，沒有生命。這樣就是用簡略的方法來取諸界。還有一種說法，那位坐禪的人，用簡略的方法來取諸界，以身體的薄膜來分別，或者用顏色，或者用形狀，或者用處所，或者用分別。那位坐禪的人已經用簡略的方法來取諸界，依靠薄膜來分別一切身體的性質，或者用顏色，或者用形狀，或者用處所，或者用分別。依靠肌肉來分別這個身體，或者用顏色，或者用形狀，或者用處所，或者用分別。那位坐禪的人依靠肌肉已經分別一切身體，或者用顏色，或者用形狀，或者用處所，或者用分別。那位坐禪的人依靠脈絡來分別一切身體，或者……

【English Translation】 English version Having relinquished the past, the mind achieves a state of detachment. Why not attain attachment through the practice of relinquishment? These sentient beings experience joy or suffering, either through delight or pleasure. From those (things), detach the mind with detachment, detached from the realm of nothingness, where there is nothing to cling to. Now, bring joy to the mind, using small skillful means to stabilize the mind, not clinging to various matters. Why, in the realm of nothingness, can one not cling to consciousness or boundlessness? Therefore, it is said that in the realm of nothingness, relinquishment is paramount (end of scattered verses).

Question: How does one contemplate the four great elements (earth, water, fire, wind – the four basic elements constituting the material world)? What is practiced? What is the characteristic? What is the taste? What is the arising? What is the merit? How does one practice? Answer: Select wisdom to observe the individual nature of the four great elements within oneself; this is called contemplating the four great elements. The mind dwells without disturbance; this is called practice. Observing the nature of the four great elements as the characteristic. Penetrating emptiness as the taste. Removing the thought of sentient beings as the arising. What merit? Achieving and obtaining eight merits. If one practices contemplating the four great elements, one can endure terror, pleasure, and displeasure, and towards lovable and unlovable things, one can achieve equanimity. Removing thoughts of male and female, achieving great wisdom, heading towards the path of goodness, heading towards nectar (a metaphor for the truth of the Buddha's teachings). All the bright parts, those dharmas, all achieve complete practice. How does one practice those? Initially, the meditator takes the great elements in two ways, using a concise method and an extensive method. Question: How does one take the great elements using a concise method? Answer: That meditator enters into silent meditation, gathers all thoughts, and does not let the mind wander. This body can be measured by the four great elements. In this body, all visible boundaries, the wet nature is the water element, the hot nature is the fire element, the supportive nature is the earth element, the moving nature is the wind element. Thus, this body only has elements, no sentient being, no life. This is how one takes the elements using a concise method. There is another saying, that meditator takes the elements using a concise method, distinguishing by the body's membrane, either by color, or by shape, or by location, or by distinction. That meditator has already taken the elements using a concise method, relying on the membrane to distinguish all the body's nature, either by color, or by shape, or by location, or by distinction. Relying on the flesh to distinguish this body, either by color, or by shape, or by location, or by distinction. That meditator, relying on the flesh, has already distinguished all the body, either by color, or by shape, or by location, or by distinction. That meditator, relying on the veins, distinguishes all the body, or...

以色。或以形。或以處。或以分別。彼坐禪人依脈已分別一切身。或以色。或以形。或以處。或以分別。從此復依骨分別一切身。或以色。或以形。或以處。或以分別。彼坐禪人於此四行。以此四行伏心。令伏作軟心。令心受持。彼坐禪人於此四行。以四行伏心。已作軟已令受持。於此四行有堅性是地界知之。有濕性是水界知之。有熱性是火界知之。有動性是風界知之。彼坐禪人於此四行。唯有界無眾生無命。以比余行成住。如是以略取諸界。云何以廣取諸界。以二十行廣取地界。於此身發毛爪齒皮肉筋脈骨髓腎心肝胇脾胃大腸小腸胞屎腦。以十二行廣取水界。此身有于膽唾膿血汗脂淚肪水唾涕涎尿以四行廣取火界。以是熱以是暖。以是溫以是平等消飲食啖嘗。此謂火界。以六行廣取風界。向上風。向下風。依腹風。依背風。依身份風。出入息風。如是以四十二行見此身。唯有界無眾生無命。如是已廣取諸界。複次先師說。以十行當觀四大。所謂以語言義。以事。以聚。以散。以無所著。以緣。以相。以種類非種類。以一義種種義。以界釋第一。以言語義章。問云何以語言分別諸界。答二界語言同。所謂同言勝言。於是四大此同言。地界水界火界風界。此謂勝言。問此四大何義。答大生名大。有大非實義。令現實義。

【現代漢語翻譯】現代漢語譯本以顏色，或以形狀，或以處所，或以分別。那位禪修者依靠脈絡已經分別了一切身體，或以顏色，或以形狀，或以處所，或以分別。從此再依靠骨骼分別一切身體，或以顏色，或以形狀，或以處所，或以分別。那位禪修者對於這四種行法，用這四種行法調伏內心，使內心調伏變得柔軟，使內心能夠接受和保持。那位禪修者對於這四種行法，用四種行法調伏內心，已經使其柔軟，使其能夠接受和保持。在這四種行法中，有堅硬的性質，知道這是地界（earth element）；有濕潤的性質，知道這是水界（water element）；有溫暖的性質，知道這是火界（fire element）；有流動的性質，知道這是風界（wind element）。那位禪修者對於這四種行法，知道只有界（dhatu）而沒有眾生沒有生命。用這種方法，其餘的行法得以成就和安住。像這樣用簡略的方法攝取諸界（dhatu）。怎樣用廣闊的方法攝取諸界（dhatu）？用二十種行法廣闊地攝取地界（earth element）：在這個身體里，有頭髮、毛髮、指甲、牙齒、面板、肌肉、筋、脈、骨、髓、腎、心、肝、肺、脾、胃、大腸、小腸、胞、屎、腦。用十二種行法廣闊地攝取水界（water element）：這個身體里有膽汁、唾液、膿、血、汗、脂肪、眼淚、油脂、水、口水、鼻涕、尿液。用四種行法廣闊地攝取火界（fire element）：用它是熱的，用它是暖的，用它是溫的，用它是平等地消化飲食、品嚐味道。這叫做火界（fire element）。用六種行法廣闊地攝取風界（wind element）：向上流動的風，向下流動的風，在腹部流動的風，在背部流動的風，在身體各部分流動的風，呼出和吸入的氣息。像這樣用四十二種行法觀察這個身體，只有界（dhatu）而沒有眾生沒有生命。像這樣已經廣闊地攝取了諸界（dhatu）。再次，先師說，用十種行法應當觀察四大（four great elements），即用語言的意義，用事物，用聚集，用分散，用無所執著，用因緣，用相，用種類和非種類，用一種意義和種種意義。用界（dhatu）來解釋第一，用語言的意義來解釋章節。問：怎樣用語言來分別諸界（dhatu）？答：兩種界的語言是相同的，即相同的語言和殊勝的語言。對於這四大（four great elements），這是相同的語言：地界（earth element）、水界（water element）、火界（fire element）、風界（wind element）。這叫做殊勝的語言。問：這四大（four great elements）是什麼意義？答：產生大的叫做大。有大的但不是真實的意義，使之成為現實的意義。

【English Translation】 English version By color, or by shape, or by location, or by distinction. That meditator, relying on the veins, has already distinguished the entire body, by color, or by shape, or by location, or by distinction. From this, again relying on the bones, distinguish the entire body, by color, or by shape, or by location, or by distinction. That meditator, regarding these four practices, uses these four practices to subdue the mind, making the subdued mind soft, enabling the mind to receive and maintain. That meditator, regarding these four practices, uses four practices to subdue the mind, having made it soft, enabling it to receive and maintain. In these four practices, the property of hardness is known as the earth element (dhatu); the property of wetness is known as the water element (dhatu); the property of heat is known as the fire element (dhatu); the property of motion is known as the wind element (dhatu). That meditator, regarding these four practices, knows that there are only elements (dhatu), no sentient beings, no life. By this method, the remaining practices are accomplished and abide. Thus, in brief, take up the elements (dhatu). How to take up the elements (dhatu) extensively? Take up the earth element (dhatu) extensively with twenty practices: in this body, there are hair, body hair, nails, teeth, skin, flesh, sinews, veins, bones, marrow, kidneys, heart, liver, lungs, spleen, stomach, large intestine, small intestine, bladder, feces, brain. Take up the water element (dhatu) extensively with twelve practices: in this body, there are bile, saliva, pus, blood, sweat, fat, tears, grease, water, spittle, mucus, urine. Take up the fire element (dhatu) extensively with four practices: by it is heat, by it is warmth, by it is temperature, by it is equally digesting food, tasting flavors. This is called the fire element (dhatu). Take up the wind element (dhatu) extensively with six practices: wind moving upwards, wind moving downwards, wind moving in the abdomen, wind moving in the back, wind moving in the parts of the body, breath going out and coming in. Thus, with forty-two practices, see this body, there are only elements (dhatu), no sentient beings, no life. Thus, the elements (dhatu) have been extensively taken up. Furthermore, the former teacher said, with ten practices one should observe the four great elements (four great elements), namely, with the meaning of language, with things, with gathering, with scattering, with non-attachment, with conditions, with characteristics, with kinds and non-kinds, with one meaning and various meanings. Explain the first with elements (dhatu), explain the chapter with the meaning of language. Question: How to distinguish the elements (dhatu) with language? Answer: The language of two elements is the same, namely, the same language and the superior language. Regarding these four great elements (four great elements), this is the same language: earth element (dhatu), water element (dhatu), fire element (dhatu), wind element (dhatu). This is called the superior language. Question: What is the meaning of these four great elements (four great elements)? Answer: What produces greatness is called great. There is the meaning of being great but not real, the meaning of making it real.

是故名大。大者鬼等形名大。云何大生名大。諸界大生。如世尊所說偈。

略說地相　　有二十萬　　四那由他　水四十萬　　八那由他　　風住虛空　乃九十萬　　六那由他　　世界所住　亦以火成　　世界之中　　有諸光焰　上至梵世　　乃極七日　　如是大生　是故名大

問云何大非實義令現實義。答名大界者。非男非女以男女色可見。界者非長非短。以長短色可見。界者非樹非山。以樹山色可見。如是大非實義令現為實義名大。云何諸鬼等異形。如鬼入人身成其身。以鬼形成起四行。或身強或尿熱或輕動。如是于身以火界和合成起四行。以地界和合成堅。以水界和合成流。以火界和合成熱。以風界和合成輕動。如是鬼形等名大。大者是語言義問地界水界火界風界者何義。答廣大名地義。可飲守護是水義。令光明是火義。去來是風義。界者何義。持自相為義。複次地自性是地界。水自性是水界。火自性是火界。風自性是風界。云何地自性。是堅性強性厚性不動性安性持性。此謂地性。云何水性。濕性澤性流性出性。滿性增長性喜性結著性。此謂水性。云何火性。熱性暖性蒸性熟性燒性取性。此謂火性。云何風性。持性冷性去來性輕動性低性取性。此謂風性。此界義。如是以語言義應觀界。

【現代漢語翻譯】現代漢語譯本：因此稱之為『大』。『大』指的是鬼等（指各種非人眾生）的形體和名稱的廣大。為什麼說『大生』是『大』呢？因為諸界（四大元素：地、水、火、風）的廣大產生。正如世尊所說的偈頌：

簡略地說，地相有二十萬又四那由他（Nayuta，數量單位）；水有四十萬又八那由他；風存在於虛空中，有九十萬又六那由他；世界所依靠的，也是由火構成；世界之中，有各種光焰，向上直至梵世（Brahma world），乃至極於七日（指劫末的七個太陽），如此廣大產生，因此稱之為『大』。

問：為什麼說『大』不是真實的意義，而是爲了讓它顯現為真實的意義呢？答：名為『大界』，不是男人也不是女人，因為男女的形色是可見的。『界』不是長也不是短，因為長短的形色是可見的。『界』不是樹也不是山，因為樹山的形色是可見的。像這樣，『大』不是真實的意義，而是爲了讓它顯現為真實的意義，所以稱為『大』。為什麼說諸鬼等有不同的形體呢？比如鬼進入人的身體，就成了那個人的身體。因為鬼的形體，會產生四種行為：或者身體強壯，或者小便發熱，或者輕浮躁動。像這樣，在身體中，以火界（火元素）調和，產生四種行為。以地界（地元素）調和，產生堅固。以水界（水元素）調和，產生流動。以火界調和，產生熱量。以風界（風元素）調和，產生輕浮躁動。像這樣，鬼的形體等被稱為『大』。『大』是語言的意義。問：地界、水界、火界、風界是什麼意義呢？答：廣大稱為地義。可以飲用和守護是水義。使光明是火義。來去是風義。『界』是什麼意義呢？保持各自的自性是意義。再次，地的自性是地界。水的自性是水界。火的自性是火界。風的自性是風界。什麼是地的自性呢？是堅硬性、強韌性、厚重性、不動性、安穩性、承載性。這稱為地性。什麼是水性呢？是潮濕性、潤澤性、流動性、流出性、充滿性、增長性、喜悅性、結合性。這稱為水性。什麼是火性呢？是熱性、溫暖性、蒸發性、成熟性、燃燒性、攝取性。這稱為火性。什麼是風性呢？是支援性、寒冷性、來去性、輕動性、低沉性、攝取性。這稱為風性。這就是『界』的意義。像這樣，應該以語言的意義來觀察『界』。

【English Translation】 English version: Therefore, it is called 'Great'. 'Great' refers to the vastness of the forms and names of ghosts and other beings (referring to various non-human beings). Why is 'Great Birth' called 'Great'? Because of the vast generation of the elements (the four great elements: earth, water, fire, and wind). As the World Honored One said in the verse:

Briefly speaking, the characteristics of earth are two hundred thousand and four Nayutas (Nayuta, a unit of quantity); water is four hundred thousand and eight Nayutas; wind dwells in the void, with nine hundred thousand and six Nayutas; what the world relies on is also composed of fire; within the world, there are various flames, reaching up to the Brahma world, and even extending to the seven suns (referring to the seven suns at the end of a kalpa), such a great birth, therefore it is called 'Great'.

Question: Why is it said that 'Great' is not a real meaning, but to make it appear as a real meaning? Answer: What is called 'Great Element' is neither male nor female, because the forms and colors of male and female are visible. 'Element' is neither long nor short, because the forms and colors of long and short are visible. 'Element' is neither tree nor mountain, because the forms and colors of trees and mountains are visible. Like this, 'Great' is not a real meaning, but to make it appear as a real meaning, so it is called 'Great'. Why do ghosts and others have different forms? For example, when a ghost enters a person's body, it becomes that person's body. Because of the ghost's form, four kinds of behaviors arise: either the body is strong, or the urine is hot, or it is frivolous and restless. Like this, in the body, the fire element (fire element) is harmonized to produce four kinds of behaviors. The earth element (earth element) is harmonized to produce firmness. The water element (water element) is harmonized to produce flow. Fire is harmonized to produce heat. The wind element (wind element) is harmonized to produce frivolous restlessness. Like this, the forms of ghosts and others are called 'Great'. 'Great' is the meaning of language. Question: What are the meanings of earth element, water element, fire element, and wind element? Answer: Vastness is called the meaning of earth. Being drinkable and protective is the meaning of water. Causing light is the meaning of fire. Coming and going is the meaning of wind. What is the meaning of 'element'? Maintaining one's own nature is the meaning. Furthermore, the nature of earth is the earth element. The nature of water is the water element. The nature of fire is the fire element. The nature of wind is the wind element. What is the nature of earth? It is hardness, strength, thickness, immobility, stability, and bearing. This is called the nature of earth. What is the nature of water? It is wetness, moisture, flow, outflow, fullness, growth, joy, and binding. This is called the nature of water. What is the nature of fire? It is heat, warmth, evaporation, maturity, burning, and taking. This is called the nature of fire. What is the nature of wind? It is support, coldness, coming and going, light movement, lowness, and taking. This is called the nature of wind. This is the meaning of 'element'. Like this, one should observe 'element' with the meaning of language.

問云何以事觀界。答地界持為事。水界結著為事。火界令熟為事。風界遮為事。複次地界立為事。水界下入為事。火界令上為事。風界動轉為事。複次二界近故成舉初步。複次二界近故成舉後步。二界近故成初坐臥。複次二界近故成後行立。二界近故成初懈怠睡眠。二界近故成后精進勇猛。二界近故成初重。二界近故成后輕。如是以事觀四大。云何以聚觀四大。聚者。地界水界火界風界。依此界成色香味觸。此八法或多共生住不相離。此合和名聚。彼覆成四種。地聚水聚火聚風聚。於是地聚地界成最多。水界火界風界次第成最少。於水聚水界成最多。地界風界火界成最少。於火聚火界成最多。地界風界水界成最少。于風聚風界成最多。火界水界地界次第成最少。如是以聚觀諸界。問云何以散觀四大。答觀于地界從於最細鄰空微塵生。此地為水所和故不散。為火所熟成不臭。為風所持成轉。如是觀。復先師說。中人身地界碎之為塵。成一斛二升。是時以水和合。成六升五合。以火令熟隨風起迴轉。如是以散觀諸界。問云何以不相離觀四大。答地界水所攝火所熟風所持。如是三界和合。水界者住于地處。火所熟風所持。如是三界所攝。火界者住于地處。水所攝風所持。如是三界所熟。風界住于地處。水所攝火所熟。如是三

【現代漢語翻譯】現代漢語譯本：問：如何以作用觀察四界（四大元素）？答：地界（固體元素）的作用是支援。水界（液體元素）的作用是結合。火界（熱能元素）的作用是成熟。風界（氣體元素）的作用是遮蔽。又，地界的作用是建立。水界的作用是向下流動。火界的作用是向上升騰。風界的作用是運動和轉變。又，因為兩個界（元素）的接近，所以能夠完成抬起第一步的動作。又，因為兩個界（元素）的接近，所以能夠完成抬起后一步的動作。因為兩個界（元素）的接近，所以能夠完成最初的坐和臥。又，因為兩個界（元素）的接近，所以能夠完成之後的行走和站立。因為兩個界（元素）的接近，所以能夠完成最初的懈怠和睡眠。因為兩個界（元素）的接近，所以能夠完成之後的精進和勇猛。因為兩個界（元素）的接近，所以能夠完成最初的沉重感。因為兩個界（元素）的接近，所以能夠完成之後的輕盈感。像這樣以作用來觀察四大。問：如何以聚合的方式觀察四大？答：聚合是指地界、水界、火界、風界。依靠這些界（元素）形成色（顏色）、香（氣味）、味（味道）、觸（觸感）。這八種法或者多數共同生起、共同存在，不互相分離。這種結合稱為聚合。這些聚合又形成四種：地聚、水聚、火聚、風聚。在地聚中，地界成分最多，水界、火界、風界依次減少。在水聚中，水界成分最多，地界、風界、火界依次減少。在火聚中，火界成分最多，地界、風界、水界依次減少。在風聚中，風界成分最多，火界、水界、地界依次減少。像這樣以聚合的方式觀察諸界。問：如何以分散的方式觀察四大？答：觀察地界，從最細微的、鄰近虛空的微塵產生。這些地界因為水的調和而不分散，因為火的成熟而不腐臭，因為風的支撐而轉動。像這樣觀察。又有先師說，普通人身體中的地界粉碎成塵土，大約有一斛二升。這時用水調和，大約有六升五合。用火使其成熟，隨著風起而回轉。像這樣以分散的方式觀察諸界。問：如何以不相分離的方式觀察四大？答：地界被水界所攝持，被火界所成熟，被風界所支撐。像這樣是三種界（元素）的和合。水界存在於地界之處，被火界所成熟，被風界所支撐。像這樣是被三種界（元素）所攝持。火界存在於地界之處，被水界所攝持，被風界所支撐。像這樣是被三種界（元素）所成熟。風界存在於地界之處，被水界所攝持，被火界所成熟。像這樣是三種

【English Translation】 English version: Question: How does one observe the four elements (Mahābhūta) by their functions? Answer: The function of the earth element (Prthvī-dhātu) is to support. The function of the water element (Āpa-dhātu) is to bind. The function of the fire element (Tejo-dhātu) is to mature. The function of the wind element (Vāyu-dhātu) is to obstruct. Furthermore, the function of the earth element is to establish. The function of the water element is to flow downwards. The function of the fire element is to rise upwards. The function of the wind element is to move and transform. Furthermore, because of the proximity of two elements, the action of lifting the first step is accomplished. Furthermore, because of the proximity of two elements, the action of lifting the subsequent step is accomplished. Because of the proximity of two elements, the initial actions of sitting and lying down are accomplished. Furthermore, because of the proximity of two elements, the subsequent actions of walking and standing are accomplished. Because of the proximity of two elements, the initial states of laziness and sleep are accomplished. Because of the proximity of two elements, the subsequent states of diligence and vigor are accomplished. Because of the proximity of two elements, the initial feeling of heaviness is accomplished. Because of the proximity of two elements, the subsequent feeling of lightness is accomplished. Thus, one observes the four elements by their functions. Question: How does one observe the four elements by aggregation? Answer: Aggregation refers to the earth element, water element, fire element, and wind element. Relying on these elements, form (Rūpa), smell (Gandha), taste (Rasa), and touch (Sparśa) are formed. These eight dharmas either arise together, coexist, and are inseparable. This combination is called aggregation. These aggregations further form four types: earth aggregate, water aggregate, fire aggregate, and wind aggregate. In the earth aggregate, the earth element is the most abundant, while the water, fire, and wind elements are successively less. In the water aggregate, the water element is the most abundant, while the earth, wind, and fire elements are successively less. In the fire aggregate, the fire element is the most abundant, while the earth, wind, and water elements are successively less. In the wind aggregate, the wind element is the most abundant, while the fire, water, and earth elements are successively less. Thus, one observes the elements by aggregation. Question: How does one observe the four elements by dispersion? Answer: Observe the earth element arising from the finest dust particles adjacent to emptiness. These earth elements do not disperse because of the harmonization of water, do not become putrid because of the maturation of fire, and are sustained in motion by the wind. Observe in this way. Furthermore, a former teacher said that the earth element in the body of an average person, when crushed into dust, amounts to about one 'hu' and two 'sheng'. At this time, when mixed with water, it amounts to about six 'sheng' and five 'ge'. Fire matures it, and it revolves with the rising wind. Thus, one observes the elements by dispersion. Question: How does one observe the four elements as inseparable? Answer: The earth element is contained by the water element, matured by the fire element, and supported by the wind element. Thus, it is a combination of three elements. The water element exists in the place of the earth element, is matured by the fire element, and is supported by the wind element. Thus, it is contained by three elements. The fire element exists in the place of the earth element, is contained by the water element, and is supported by the wind element. Thus, it is matured by three elements. The wind element exists in the place of the earth element, is contained by the water element, and is matured by the fire element. Thus, it is three

界所持。于地住三界。水所攝三界不散。火所熟三界成不臭。風所持三界得轉直住不散。如是此四界依展轉成住不散。如是以不離觀諸界。問云何以緣觀諸界。答四因四緣為起諸界。云何四。所謂業心時食。云何業從業所生。四界以二緣成緣。以生緣以業緣。余界以依緣成緣。心者從心所生。四界以六緣成緣。以生緣。以共生緣。以依緣。以食緣。以根緣以有緣成其緣。余界以緣以依緣以有緣。于入胎時心。諸色以七緣成緣。共生緣展轉緣依緣食緣根緣報緣有緣。後生心為初生。身以三緣成緣。所謂後生緣依緣有緣。此時為時所成。四大以二緣成緣。生緣有緣。余界以二緣成緣。依緣有緣。此食從為食所成。四大以三緣成緣。生緣食緣有緣。余界以二緣成緣。所謂依緣有緣。於是從業生四界共生界。展轉以四緣成緣。所謂共生緣展轉緣。依緣有緣。余界以緣成緣。所謂依緣有緣。如是從心生。從時生。從食生可知。地界者為余界住處緣成緣。水界者為余界作結著緣成緣。火界者為余界作熟緣成緣。風界者為余界作持緣成緣。如是以緣觀諸界。問云何以相觀諸界。答堅相地界。濕相水界。熱相火界。冷相風界。如是以相觀諸界。問云何以類非類觀諸界。答地界水界一種類。以重故。火界風界一種類。以輕故。水界火界非

【現代漢語翻譯】現代漢語譯本界所持：四大（地、水、火、風）維持著一切存在。于地住三界：地界使欲界、色界、無色界這三界得以安住。水所攝三界不散：水界凝聚三界，使之不散壞。火所熟三界成不臭：火界成熟三界，使之不腐臭。風所持三界得轉直住不散：風界支援三界，使其運轉、正直安住而不散壞。如是此四界依展轉成住不散：如此，這四大相互依存，使萬物得以成就、安住而不散壞。如是以不離觀諸界：應如此不離四大來觀察諸界。問：云何以緣觀諸界？（如何以因緣來觀察諸界？）答：四因四緣為起諸界（有四種因和四種緣能生起諸界）。云何四？（哪四種？）所謂業、心、時、食（即業、心、時節、食物）。云何業？（什麼是業？）從業所生，四界以二緣成緣（從業所生的四大，以兩種緣成為緣）：以生緣、以業緣（以生起之緣和業力之緣）。余界以依緣成緣（其餘的界以依止之緣成為緣）。心者，從心所生，四界以六緣成緣（從心所生的四大，以六種緣成為緣）：以生緣、以共生緣、以依緣、以食緣、以根緣、以有緣成其緣（以生起之緣、共同生起之緣、依止之緣、食物之緣、根之緣、存在之緣）。余界以緣以依緣以有緣（其餘的界以緣、依緣、有緣為緣）。于入胎時心，諸色以七緣成緣（在入胎時，心和諸色以七種緣成為緣）：共生緣、展轉緣、依緣、食緣、根緣、報緣、有緣（共同生起之緣、輾轉相生之緣、依止之緣、食物之緣、根之緣、果報之緣、存在之緣）。後生心為初生身以三緣成緣（後生的心對於最初生的身體，以三種緣成為緣）：所謂後生緣、依緣、有緣（後生之緣、依止之緣、存在之緣）。此時為時所成，四大以二緣成緣（此時節為時所成，四大以兩種緣成為緣）：生緣、有緣（生起之緣、存在之緣）。余界以二緣成緣（其餘的界以兩種緣成為緣）：依緣、有緣（依止之緣、存在之緣）。此食從為食所成，四大以三緣成緣（這食物從食物所成，四大以三種緣成為緣）：生緣、食緣、有緣（生起之緣、食物之緣、存在之緣）。余界以二緣成緣（其餘的界以兩種緣成為緣）：所謂依緣、有緣（依止之緣、存在之緣）。於是從業生四界共生界，展轉以四緣成緣（因此，從業所生的四大和共生界，輾轉以四種緣成為緣）：所謂共生緣、展轉緣、依緣、有緣（共同生起之緣、輾轉相生之緣、依止之緣、存在之緣）。余界以緣成緣（其餘的界以緣成為緣）：所謂依緣、有緣（依止之緣、存在之緣）。如是從心生、從時生、從食生可知（如是從心所生、從時節所生、從食物所生，可以類推得知）。地界者，為余界住處緣成緣（地界，為其餘各界提供住處，成為其依止之緣）。水界者，為余界作結著緣成緣（水界，使其餘各界相互結合，成為其繫縛之緣）。火界者，為余界作熟緣成緣（火界，使其餘各界成熟，成為其成熟之緣）。風界者，為余界作持緣成緣（風界，支援其餘各界，成為其支援之緣）。如是以緣觀諸界（應如此以因緣來觀察諸界）。問：云何以相觀諸界？（如何以體相來觀察諸界？）答：堅相地界，濕相水界，熱相火界，冷相風界（堅硬是地界的體相，潮濕是水界的體相，溫暖是火界的體相，流動是風界的體相）。如是以相觀諸界（應如此以體相來觀察諸界）。問：云何以類非類觀諸界？（如何以同類和非同類來觀察諸界？）答：地界水界一種類，以重故（地界和水界是同一類，因為它們都具有沉重的特性）。火界風界一種類，以輕故（火界和風界是同一類，因為它們都具有輕盈的特性）。水界火界非（水界和火界不是同一類）。

【English Translation】 English version The elements are sustained. The four elements (earth, water, fire, and wind) maintain all existence. The three realms reside in earth. The earth element allows the three realms of desire, form, and formlessness to abide. The three realms are held together by water and do not scatter. The water element binds the three realms, preventing them from disintegrating. The three realms are matured by fire and become odorless. The fire element matures the three realms, preventing them from decaying. The three realms are sustained by wind and are able to turn upright, abide, and not scatter. The wind element supports the three realms, enabling them to function, remain upright, and not disintegrate. Thus, these four elements rely on each other to become, abide, and not scatter. In this way, the four elements depend on each other, allowing all things to come into being, abide, and not disintegrate. Thus, one should observe the elements without separation. One should observe the elements in this inseparable manner. Question: How does one observe the elements through conditions? (How does one observe the elements through the lens of causality?) Answer: Four causes and four conditions give rise to the elements. (There are four causes and four conditions that can give rise to the elements.) What are the four? (What are these four?) Namely, karma, mind, time, and food. (They are karma, mind, season, and food.) What is karma? (What is karma?) Born from karma, the four elements are conditioned by two conditions. (The four elements born from karma are conditioned by two conditions): the condition of arising and the condition of karma. (the condition of origination and the condition of karmic force). The remaining elements are conditioned by the condition of dependence. (The remaining elements are conditioned by the condition of reliance). The mind, born from the mind, the four elements are conditioned by six conditions. (The four elements born from the mind are conditioned by six conditions): the condition of arising, the condition of co-arising, the condition of dependence, the condition of food, the condition of root, and the condition of existence. (the condition of origination, the condition of co-origination, the condition of reliance, the condition of food, the condition of root, the condition of existence). The remaining elements are conditioned by the condition, the condition of dependence, and the condition of existence. (The remaining elements are conditioned by the condition, the condition of reliance, and the condition of existence). At the time of entering the womb, the mind and all forms are conditioned by seven conditions. (At the time of entering the womb, the mind and all forms are conditioned by seven conditions): the condition of co-arising, the condition of interdependence, the condition of dependence, the condition of food, the condition of root, the condition of retribution, and the condition of existence. (the condition of co-origination, the condition of interdependence, the condition of reliance, the condition of food, the condition of root, the condition of karmic result, and the condition of existence). The later-born mind is conditioned by three conditions for the initially born body. (The later-born mind is conditioned by three conditions for the initially born body): namely, the condition of later birth, the condition of dependence, and the condition of existence. (the condition of subsequent birth, the condition of reliance, and the condition of existence). This time is accomplished by time, and the four elements are conditioned by two conditions. (This season is accomplished by time, and the four elements are conditioned by two conditions): the condition of arising and the condition of existence. (the condition of origination and the condition of existence). The remaining elements are conditioned by two conditions. (The remaining elements are conditioned by two conditions): the condition of dependence and the condition of existence. (the condition of reliance and the condition of existence). This food is accomplished by food, and the four elements are conditioned by three conditions. (This food is accomplished by food, and the four elements are conditioned by three conditions): the condition of arising, the condition of food, and the condition of existence. (the condition of origination, the condition of food, and the condition of existence). The remaining elements are conditioned by two conditions. (The remaining elements are conditioned by two conditions): namely, the condition of dependence and the condition of existence. (the condition of reliance and the condition of existence). Therefore, the four elements born from karma and the co-born realms are conditioned by four conditions in turn. (Therefore, the four elements born from karma and the co-born realms are conditioned by four conditions in turn): namely, the condition of co-arising, the condition of interdependence, the condition of dependence, and the condition of existence. (the condition of co-origination, the condition of interdependence, the condition of reliance, and the condition of existence). The remaining elements are conditioned by the condition. (The remaining elements are conditioned by the condition): namely, the condition of dependence and the condition of existence. (the condition of reliance and the condition of existence). Thus, it can be known from what is born from the mind, from what is born from time, and from what is born from food. (Thus, it can be inferred from what is born from the mind, from what is born from the season, and from what is born from food). The earth element provides a dwelling place for the remaining elements, becoming a condition of support. (The earth element provides a dwelling place for the remaining elements, becoming a condition of reliance). The water element binds the remaining elements together, becoming a condition of cohesion. (The water element binds the remaining elements together, becoming a condition of binding). The fire element matures the remaining elements, becoming a condition of maturation. (The fire element matures the remaining elements, becoming a condition of ripening). The wind element sustains the remaining elements, becoming a condition of support. (The wind element supports the remaining elements, becoming a condition of sustenance). Thus, one should observe the elements through conditions. (One should observe the elements in this way, through the lens of causality). Question: How does one observe the elements through characteristics? (How does one observe the elements through their inherent qualities?) Answer: The characteristic of solidity is the earth element, the characteristic of moisture is the water element, the characteristic of heat is the fire element, and the characteristic of motion is the wind element. (Hardness is the characteristic of the earth element, wetness is the characteristic of the water element, warmth is the characteristic of the fire element, and movement is the characteristic of the wind element). Thus, one should observe the elements through characteristics. (One should observe the elements in this way, through their inherent qualities). Question: How does one observe the elements through similarity and dissimilarity? (How does one observe the elements through the lens of what is similar and dissimilar?) Answer: The earth element and the water element are of one kind, because of their heaviness. (The earth element and the water element are of the same kind, because they both possess the characteristic of heaviness). The fire element and the wind element are of one kind, because of their lightness. (The fire element and the wind element are of the same kind, because they both possess the characteristic of lightness). The water element and the fire element are not. (The water element and the fire element are not of the same kind).

類。水界能滅火界令燥。是故非類。地界風界展轉非種類。地界障風界行。風界能滅地界。是故非種類。複次或四界展轉種類。以展轉緣故。或展轉非種類。以自相故。如是以種類非種類觀諸界。問云何一性種種性觀諸界。答從業生四界。以從業生。所謂一性以相種種性。如是從心生。從時生。從食生。可知四因緣地界。以相一性以因。所謂種種相。如是四因緣風界火界。風界可知。四界以界一性。以大一性。以法一性。以無常一性。以苦一性。以無我一性。以相種種性。以事種種性。以業種種性。以心種種性。成種種性。以時種種性。成種種性。以食種種性。成種種性。以種種性。成種種性。以地種種性。成種種性。以生種種性。成種種性。以趣種種性。成種種性。如是。以一性種種性觀諸界。問云何以觀界隸。答如巧隸師。以材木作人。一切身份具足。隨逐行走。內繩所連。外假泥飾。形色如人。寶衣莊嚴。或男或女。以人牽繩。或行或舞或倚或坐。如是此界隸名身。以初煩惱為隸。師所作身份具足為筋。繩所連以肉為泥。以皮為色。虛空為孔。寶衣莊嚴名為男女。以其心事為風界所牽。或行或住或去或來或申或縮或語或說。此界隸人。與識界共生。以憂惱因緣。成憂悲苦惱。或笑或戲或相拍肩等。食者支援界隸

【現代漢語翻譯】現代漢語譯本類。水界能滅火界令燥。因此不是同類。地界風界輾轉不是同種類。地界阻礙風界執行。風界能滅地界。因此不是同種類。再次，或者四界輾轉是同種類，以輾轉的緣故。或者輾轉不是同種類，以各自的體相故。像這樣以種類非種類觀察諸界。問：如何以一性種種性觀察諸界？答：從業力所生的四界，以從業力所生，所謂一性以體相，種種性。像這樣從心生，從時生，從食生。可知四因緣的地界，以體相一性以因，所謂種種相。像這樣四因緣的風界火界，風界可知。四界以界一性，以大一性，以法一性，以無常一性，以苦一性，以無我一性，以體相種種性，以事種種性，以業種種性，以心種種性，成就種種性。以時種種性，成就種種性。以食種種性，成就種種性。以種種性，成就種種性。以地種種性，成就種種性。以生種種性，成就種種性。以趣種種性，成就種種性。像這樣，以一性種種性觀察諸界。問：如何以觀界隸？答：如巧匠，以木材製作人像，一切身份具足，隨人行走。以內繩連線，外用泥土塗飾，形色如人。用寶衣莊嚴，或者男或者女。以人牽繩，或行或舞或倚或坐。像這樣，此界隸名為身，以最初的煩惱為隸，師所作的身份具足為筋，繩所連線以肉為泥，以皮為色，虛空為孔，寶衣莊嚴名為男女。以其心事為風界所牽，或行或住或去或來或申或縮或語或說。此界隸人，與識界共生，以憂惱因緣，成就憂悲苦惱。或笑或戲或相拍肩等。食者支援界隸。

【English Translation】 English version Class. The water element can extinguish the fire element and cause dryness. Therefore, they are not of the same kind. The earth element and wind element are not always of the same kind. The earth element obstructs the movement of the wind element. The wind element can extinguish the earth element. Therefore, they are not of the same kind. Furthermore, sometimes the four elements are of the same kind due to their interdependence. Or they are not of the same kind due to their individual characteristics. Thus, observe the elements in terms of kind and non-kind. Question: How to observe the elements in terms of oneness and variety? Answer: The four elements arise from karma. Because they arise from karma, they are one in essence but diverse in characteristics. Similarly, they arise from mind, from time, and from food. The earth element can be understood through these four causes, being one in essence but diverse in characteristics. Similarly, the wind and fire elements can be understood through these four causes. The four elements are one in terms of element, one in terms of greatness, one in terms of dharma, one in terms of impermanence, one in terms of suffering, and one in terms of non-self. They are diverse in characteristics, diverse in events, diverse in karma, diverse in mind, resulting in diversity. They are diverse in time, resulting in diversity. They are diverse in food, resulting in diversity. They are diverse in diversity, resulting in diversity. They are diverse in earth, resulting in diversity. They are diverse in birth, resulting in diversity. They are diverse in destination, resulting in diversity. Thus, observe the elements in terms of oneness and variety. Question: How to observe the elements as a puppet? Answer: Like a skilled craftsman who makes a human figure from wood, complete with all body parts, able to walk. It is connected by inner strings and covered with mud on the outside, resembling a human in shape and color. It is adorned with precious garments, either male or female. A person pulls the strings, causing it to walk, dance, lean, or sit. Similarly, this element-puppet is called the body. The initial afflictions are the puppet master. The body parts made by the craftsman are the tendons. The strings are the connections. The flesh is the mud. The skin is the color. The empty space is the holes. The precious garments are the names of male and female. Its mental activities are pulled by the wind element, causing it to walk, stay, go, come, extend, contract, speak, or say. This element-puppet is born together with the consciousness element, and due to the causes of sorrow and affliction, it experiences sorrow, grief, suffering, and distress. It may laugh, play, or pat shoulders. Food supports the element-puppet.

。命根者受持界隸。以命終界隸分散。若有業煩惱。復更起新界隸。如是生界隸。其初不可知。其後不可知。如是以界隸觀諸界。彼坐禪人。如是以此門以此行。唯觀此身以界隸。無眾生無壽命。是時觀以界事。以生心數法受想行識。彼坐禪人已觀名色。從彼觀名色。是苦是貪愛是苦集。觀貪愛滅是苦滅。觀八正道。是苦滅具足。彼坐禪人已廣觀四諦。是時見苦過患。以無常以苦以無我。常思惟不散。以慧見苦滅功德。以寂寂以妙離。彼坐禪人。如是現見苦過患見滅功德。正安於根力覺分。從行相心起。證醍醐界(觀四大已竟)。

問云何于食不耐想。何修何相何味何處何起何功德。云何為修。答以所啖嘗飲食。彼作意悉不耐彼想。知正知。此謂不耐食想。彼想住不亂。此謂修。于食取過患為相。厭為味。伏氣味愛為起。何功德者。成得八功德。若修不耐食想。知揣食想。知五欲具足。知色陰。知不凈想。在身念成修滿。從氣味愛縮離彼心。向善趣向醍醐。云何修彼者。初坐禪人入寂寂坐。攝一切心不亂心。以所啖嘗飲食作不耐意。如是種種百味經營。清凈人所貴重。色香具足所堪大貴。如此飲食入身。變成不凈。成不耐成臭腐。成可憎惡。以五行修行不耐食想。所謂以經營以散用以處以流以聚。問云何以經營

【現代漢語翻譯】現代漢語譯本：『命根』（jīnmíng gēn，生命之根）是指受持『界隸』（jièlì，元素）的聚合。當生命終結時，『界隸』（jièlì，元素）就會分散。如果存在業和煩惱，就會再次產生新的『界隸』（jièlì，元素）聚合。如此生生滅滅，『界隸』（jièlì，元素）的最初和最終都無法得知。因此，通過『界隸』（jièlì，元素）來觀察諸『界』（jiè，界限、領域）。這位禪修者，通過這種方法，專注于觀察這個身體的『界隸』（jièlì，元素），認識到其中沒有眾生，沒有壽命。這時，通過『界隸』（jièlì，元素）來觀察事物，以及由生起的心所產生的法，包括受、想、行、識。這位禪修者已經觀察了名色（míngsè，精神和物質）。從觀察名色（míngsè，精神和物質）中，認識到這是苦，是貪愛，是苦的根源。觀察貪愛的滅除，就是苦的滅除。觀察八正道（bāzhèngdào，八正道），就是苦滅的圓滿。這位禪修者已經廣泛地觀察了四諦（sìdì，四聖諦）。這時，他看到了苦的過患，認識到無常、苦、無我。持續不斷地思惟，不散亂。通過智慧，他看到了苦滅的功德，認識到寂靜、殊勝的解脫。這位禪修者，如此親身見到苦的過患，見到滅的功德，正確地安住于根、力、覺分（gēnlìjuéfēn，五根五力七覺支）。從行相（xíngxiàng，現象）心中生起，證得醍醐界（tíhújiè，涅槃境界）（觀察四大（sìdà，四大元素）完畢）。問：如何對食物生起不凈想？如何修習？相是什麼？味是什麼？處是什麼？起是什麼？功德是什麼？如何修習？答：對於所吃喝的食物，他作意（zuòyì，專注）並生起不凈想，以正知（zhèngzhī，正念）覺知。這就是所謂的不耐食想。這種想法保持穩定不亂，這就是修習。以食物的過患為相，以厭惡為味，以伏氣味愛為起。什麼功德呢？成就獲得八種功德。如果修習不耐食想，就能認識到摶食想（tuánshíxiǎng，對食物的執著），認識到五欲（wǔyù，色聲香味觸）的具足，認識到色陰（sèyīn，色蘊），認識到不凈想（bùjìngxiǎng，對身體不凈的觀想），在身念處（shēnniànchù，身念住）成就修滿。從氣味愛中收縮，遠離彼心，趨向善趣（shànqù，好的去處），趨向醍醐（tíhú，涅槃）。如何修習呢？首先，禪修者進入寂靜的禪坐，收攝一切心，不亂心。對於所吃喝的食物，生起不耐之意。即使是各種各樣、百般滋味、精心烹製的、被清凈之人所珍視的、色香味俱全的、極其珍貴的食物，當它進入身體后，也會變成不凈之物，變得令人厭惡，變得臭腐，變得令人憎惡。以五種方式修行不耐食想，即通過經營、散用、處、流、聚。問：如何通過經營？

【English Translation】 English version: 『Jīnmíng gēn』 (命根, the root of life) refers to the aggregation of 『jièlì』 (界隸, elements) that are upheld. When life ends, the 『jièlì』 (界隸, elements) will disperse. If there are karma and afflictions, new aggregations of 『jièlì』 (界隸, elements) will arise again. Thus, in this cycle of arising and ceasing, the beginning and end of 『jièlì』 (界隸, elements) are unknowable. Therefore, by observing the various 『jiè』 (界, realms, boundaries) through 『jièlì』 (界隸, elements), this meditator, through this method, focuses on observing the 『jièlì』 (界隸, elements) of this body, recognizing that there is no sentient being, no life within it. At this time, observing things through 『jièlì』 (界隸, elements), as well as the dharmas arising from the mind, including sensation, perception, volition, and consciousness. This meditator has already observed nāmarūpa (名色, mind and matter). From observing nāmarūpa (名色, mind and matter), he recognizes that this is suffering, is craving, is the origin of suffering. Observing the cessation of craving is the cessation of suffering. Observing the Eightfold Path (bāzhèngdào, 八正道) is the perfection of the cessation of suffering. This meditator has extensively observed the Four Noble Truths (sìdì, 四諦). At this time, he sees the faults of suffering, recognizing impermanence, suffering, and non-self. He contemplates continuously, without distraction. Through wisdom, he sees the merits of the cessation of suffering, recognizing tranquility and sublime liberation. This meditator, thus personally seeing the faults of suffering and the merits of cessation, correctly dwells in the roots, powers, and factors of enlightenment (gēnlìjuéfēn, 五根五力七覺支). Arising from the mind of phenomena (xíngxiàng, 現象), he attains the realm of amrita (tíhújiè, 醍醐界, the state of Nirvana) (the observation of the Four Great Elements (sìdà, 四大) is complete). Question: How does one generate the perception of loathsomeness towards food? How is it practiced? What is the characteristic? What is the taste? What is the place? What is the arising? What are the merits? How is it practiced? Answer: Regarding the food that is eaten and drunk, he directs his attention (zuòyì, 作意) and generates the perception of loathsomeness, knowing with right knowledge (zhèngzhī, 正知). This is what is called the perception of loathsomeness towards food. This thought remains stable and undisturbed, and this is practice. Taking the faults of food as the characteristic, disgust as the taste, and subduing the love of flavors as the arising. What are the merits? Achieving and obtaining eight kinds of merits. If one practices the perception of loathsomeness towards food, one can recognize the thought of clinging to food (tuánshíxiǎng, 摶食想), recognize the fulfillment of the five desires (wǔyù, 五欲), recognize the skandha of form (sèyīn, 色陰), recognize the perception of impurity (bùjìngxiǎng, 不淨想), and accomplish the full cultivation in the mindfulness of the body (shēnniànchù, 身念處). Withdrawing from the love of flavors, distancing the mind from it, moving towards good destinies (shànqù, 善趣), moving towards amrita (tíhú, 醍醐, Nirvana). How is it practiced? First, the meditator enters into silent meditation, gathering all thoughts, without a distracted mind. Regarding the food that is eaten and drunk, generating the intention of loathsomeness. Even if it is various kinds, a hundred flavors, elaborately prepared, valued by pure people, complete in color, aroma, and taste, extremely precious food, when it enters the body, it will become an impure thing, become disgusting, become putrid, become hateful. Practicing the perception of loathsomeness towards food in five ways, namely through preparation, dispersal, place, flow, and accumulation. Question: How through preparation?

修行不耐食想。此坐禪人。見諸眾生。為經營飲食困。行種種惡法。或殺害或偷盜。亦見彼眾生受種種苦。知彼所殺害所縛。亦見眾生造種種惡事。或乞索或欺誑。詐現精進。見食如是令起厭患。以不清凈屎尿流溢。飲食為因。彼作惡業如是。復見出家人。住清凈山林。種種花香禽獸吟嘯善人所造。或於田野莊嚴具足。樹影林水取他人意。平舒凈妙無諸高下。人見驚訝無諸喧雜。是出家人修菩提處。等梵天居。如是住處心無貪著。常行禪誦樂修善事。或於寒熱風塵泥雨諸山險處。為經營食因於捉缽入家乞食。彼見如是心起厭患。飲食不凈屎尿流出。此經營食。是彼因故。如是當舍求第一樂。複次見出家人修行為乞食。或於馬象惡獸中。或狗野豬處。或惡人所。或不凈處。踐踏泥屎。於他家門。少時默住。以衣護身。為得揣食生疑。或見彼食。猶如狗食。于食起厭。此經營食。最可憎惡。何用經營。但從他乞。如是以經營。修行食不耐想。云何。散用修食不耐想。彼坐禪人。如是所得經營飲食。于彼坐食。以濕鮭相雜和軟。以手為簸。以口為臼。以唇收聚。以齒為杵。以舌翻轉。以涎唾淡血共相和合。最可厭惡。如狗嘔吐不可見故。如是以散用修行不耐食想。問云何以處修行不耐食想。答如是此食所吞入腹。與不凈和合

【現代漢語翻譯】現代漢語譯本修行者難以忍受對食物的貪求。這位坐禪的人，看到各種眾生爲了謀求飲食而困頓，做出種種惡劣的行為，或者殺害，或者偷盜。也看到那些眾生遭受種種痛苦，知道他們被殺害、被束縛的境況。也看到眾生造作種種惡事，或者乞討，或者欺騙，虛假地表現精進。看到食物如此，就生起厭惡之感，因為食物是不清凈的，屎尿流溢，飲食是（造作）惡業的根源。又看到出家人，住在清凈的山林，那裡有種種花香，禽鳥鳴叫，是善人所建造的。或者在田野，莊嚴具足，樹影林水，合乎他人心意，平坦舒緩，清凈美妙，沒有高低不平，人們見了驚訝，沒有喧譁雜亂。這些出家人在修習菩提的地方，如同梵天所居住之處。像這樣居住，內心沒有貪戀執著，常常進行禪定誦經，樂於修習善事。或者在寒冷炎熱、風塵泥雨、山路險峻的地方，爲了謀求食物，因為拿著缽到人家乞食。他們看到這些，內心生起厭惡之感，飲食是不乾淨的，屎尿流出，這種謀求食物的行為，是這些原因造成的。因此應當捨棄（對食物的貪求），追求第一等的快樂。再次，看到出家人爲了乞食而修行，或者在馬、象、惡獸之中，或者在狗、野豬出沒的地方，或者在惡人所在之處，或者在不乾淨的地方，踐踏泥土糞便，在別人家門口，短暫地沉默站立，用衣服遮蔽身體，爲了得到一點食物而讓人心生疑慮。或者看到那些食物，就像狗吃的東西一樣，對食物生起厭惡之心。這種謀求食物的行為，最令人憎惡，為何還要去謀求呢？只要向他人乞討即可。像這樣通過謀求食物，修行對食物的厭惡之想，難以忍受。那麼，如何通過散用（食物）來修習對食物的厭惡之想呢？那位坐禪的人，像這樣得到通過經營而來的飲食，在吃那些食物的時候，用濕的魚肉與飯混合攪拌，用手當作簸箕，用口當作石臼，用嘴唇收集食物，用牙齒當作杵，用舌頭翻轉食物，與唾液、淡血混合在一起，最令人厭惡，就像狗嘔吐的東西一樣，令人無法觀看。像這樣通過散用（食物）來修習對食物的厭惡之想。問：如何通過處所來修習對食物的厭惡之想？答：像這樣，這些食物吞入腹中，與不凈之物混合在一起。

【English Translation】 English version Practicing, one cannot endure the thought of craving for food. This meditating person sees all beings struggling for food and drink, engaging in various evil deeds, such as killing or stealing. They also see those beings suffering various hardships, knowing their state of being killed and bound. They also see beings committing various evil acts, such as begging or deceiving, falsely appearing diligent. Seeing food in this way, they develop a sense of disgust, because food is impure, with excrement and urine flowing out, and food is the cause of evil deeds. Furthermore, they see monks dwelling in pure mountain forests, where there are various fragrant flowers, birds singing, and built by virtuous people. Or in fields, with complete adornments, tree shadows, forests, and water, pleasing to others' minds, flat and comfortable, pure and wonderful, without any unevenness, people are surprised to see it, without any noise and chaos. These monks are in places of cultivating Bodhi, like the dwellings of Brahma. Living like this, their hearts have no greed or attachment, they often engage in meditation and chanting, and are happy to cultivate good deeds. Or in cold, hot, windy, dusty, muddy, rainy, and dangerous mountain places, in order to seek food, they enter homes with a bowl to beg for food. Seeing these things, their hearts develop a sense of disgust, food is unclean, excrement and urine flow out, and this act of seeking food is caused by these reasons. Therefore, one should abandon (the craving for food) and pursue the highest happiness. Again, seeing monks practicing begging for food, or among horses, elephants, and fierce beasts, or in places where dogs and wild boars roam, or in places where evil people are, or in unclean places, trampling on mud and excrement, at the doors of others' homes, standing silently for a short time, covering their bodies with clothes, causing suspicion in people's minds in order to obtain a little food. Or seeing that food, like what dogs eat, they develop a sense of disgust for food. This act of seeking food is most hateful, why still seek it? Just beg from others. In this way, by seeking food, practicing the thought of disgust for food is unbearable. Then, how to cultivate the thought of disgust for food by scattering (food)? That meditating person, having obtained food through such efforts, when eating that food, mixes wet fish with rice and stirs it, using their hands as a winnowing fan, their mouth as a mortar, their lips to gather the food, their teeth as a pestle, their tongue to turn the food, mixed with saliva, light blood, most disgusting, like a dog's vomit, making it impossible to look at. In this way, by scattering (food), cultivate the thought of disgust for food. Question: How to cultivate the thought of disgust for food through location? Answer: Like this, this food is swallowed into the abdomen, mixed with unclean things.

住。生熟藏以百蟲種之所啖食。以暖所熟成第一厭。如人嘔吐置不凈器。如是以處修行不耐食想。問云何以流修行不耐食想。答此食暖所熟。與新故不凈和合。如酒置破杯器。如是一切身流。隨流入于脈腠面目。九孔九萬九千毛孔。皆悉流滿。此食如是流成五分。一分諸蟲所啖。一分火所銷。一分支援身。一分成尿。一分成體。如是修行不耐食想。問云何以聚修行不耐食想。答此流食成身發毛爪等。令起百一身份。若不成流。令起百一病惱。如是以聚修行不耐食想。彼坐禪人。以此門以此行。如是修行不耐食想。成住厭食。以厭自在心成不亂若心不亂諸蓋滅禪分起。外行禪成住(不耐食想已竟)。

無所有處。及非非想處。如初地一切入門所說。於是說偈。

坐禪人行處　　所說唯面形　如人善示導　　波利弗多國　略說得知廣　　曉了其前後　恒觀如非如　　於此已廣說　如是具足相　　彼一切功德　如法當分別　　解脫道行處

(三十八行品已竟)。

解脫道論卷第八大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第九

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

五通品第九

爾時坐禪人。如是已作定自在。住

【現代漢語翻譯】現代漢語譯本：住處。食物儲藏之處，是各種蟲類啃食的地方。經過體溫加熱成熟，是最令人厭惡的。就像人嘔吐后，將污物放在不乾淨的器皿中一樣。因此，在這種情況下修行，應當修不耐食想。問：如何以流動來修行不耐食想？答：這些食物經過體溫加熱成熟，與新舊不凈之物混合在一起，就像酒放在破損的杯子里一樣。這樣，所有的食物精華流動，流入脈絡、面板紋理、面部、九竅以及九萬九千個毛孔，全部充滿。這些食物就這樣流動形成五部分：一部分被蟲類吃掉，一部分被火消化，一部分用來支援身體，一部分變成尿液，一部分變成身體組織。這樣修行不耐食想。問：如何以聚集來修行不耐食想？答：這些流動的食物形成身體的頭髮、毛髮、指甲等，如果順利流動，就能形成身體的各個部分；如果不順利流動，就會引起一百零一種疾病。因此，以聚集來修行不耐食想。那些坐禪的人，通過這種方法，通過這種修行，這樣修行不耐食想，就能成就安住于厭惡食物的狀態。以厭惡食物的自在之心，成就不散亂的狀態。如果心不散亂，各種煩惱就會消失，禪定的組成部分就會生起，外在的禪定修行就能成就安住。（不耐食想已結束）。

無所有處和非想非非想處，就像初禪到一切入門時所說的那樣。因此說偈：

坐禪人修行的地方，所說的只是面部的形狀。就像有人善於引導，前往波利弗多國（Pāṭaliputra，古印度城市）。簡略地說就能得知廣泛的知識，明白事情的前後。經常觀察如與不如，在這裡已經廣泛地說明了。像這樣具備各種相，那一切功德。應當如法地分別，解脫道的修行之處。

（三十八行品已結束）。

《解脫道論》卷第八大正藏第 32 冊 No. 1648 《解脫道論》

《解脫道論》卷第九

阿羅漢優波底沙（Arahant Upatissa）用梁國的語言寫成，大光（Mahāpañña）整理。

梁扶南三藏僧伽婆羅（Sanghapāla）翻譯

五通品第九

那時，坐禪的人，像這樣已經成就禪定自在，安住于禪定之中。

【English Translation】 English version: Dwelling. A place where food is stored is eaten by hundreds of kinds of insects. Ripened by warmth, it is the most disgusting. It is like a person vomiting and placing the filth in an unclean vessel. Therefore, in this situation, one should cultivate the contemplation of the loathsomeness of food. Question: How does one cultivate the contemplation of the loathsomeness of food through flow? Answer: This food, ripened by warmth, is mixed with new and old impurities, like wine placed in a broken cup. Thus, all the essence of the food flows, entering the veins, skin texture, face, nine orifices, and ninety-nine thousand pores, filling them all. This food thus flows and forms five parts: one part is eaten by insects, one part is digested by fire, one part supports the body, one part becomes urine, and one part becomes body tissue. Thus, cultivate the contemplation of the loathsomeness of food. Question: How does one cultivate the contemplation of the loathsomeness of food through accumulation? Answer: This flowing food forms the body's hair, fur, nails, etc. If it flows smoothly, it can form the various parts of the body; if it does not flow smoothly, it will cause one hundred and one kinds of diseases. Therefore, cultivate the contemplation of the loathsomeness of food through accumulation. Those who practice meditation, through this method, through this practice, thus cultivate the contemplation of the loathsomeness of food, can achieve abiding in the state of loathing food. With the unconstrained mind of loathing food, achieve the state of non-distraction. If the mind is not distracted, all afflictions will disappear, the components of meditation will arise, and external meditation practice can achieve abiding. (The contemplation of the loathsomeness of food is complete).

The Realm of Nothingness (Ākiñcaññāyatana) and the Realm of Neither Perception Nor Non-Perception (N'eva saññā nāsaññāyatana) are as described from the first dhyana to all the entrances. Therefore, a verse is spoken:

The place where the meditator practices, what is spoken of is only the shape of the face. Like someone who is good at guiding, to the country of Pāṭaliputra (ancient Indian city). Briefly speaking, one can know extensive knowledge, understanding the beginning and the end of things. Constantly observe what is like and unlike, which has been extensively explained here. Like this, possessing all kinds of characteristics, all those merits. One should properly distinguish, the place of practice of the path of liberation.

(The Thirty-Eight Practices Chapter is complete).

The Vimuttimagga (Path of Freedom), Volume 8 T 32, No. 1648 Vimuttimagga

The Vimuttimagga (Path of Freedom), Volume 9

Written in the language of Liang by Arahant Upatissa, compiled by Mahāpañña.

Translated by Sanghapāla of Liang Funan

The Chapter on the Five Supernormal Powers, Chapter 9

At that time, the meditator, having thus achieved mastery of meditation, abides in meditation.

于第四禪。能起五神通。所謂身通天耳通他心智通宿命通天眼通。身通者變義天耳者越人耳義。他心智者了他意義。宿命者憶前生義。天眼通者過人眼見。問幾種變阿誰修變。云何應起變。答變有三種。謂受持變。作變。意所作變。云何受持變。彼坐禪人以一成多以多成一。以身增長乃至梵世。此謂受持變。云何作變。彼坐禪人舍自性身現童子形。或現龍形。或現梵王形。如是等此謂作變。云何意所作變。彼坐禪人從此身化作余身。隨意所造一切身份諸根具足。此謂意所作變。複次變有七種。所謂智變定變聖變。業果報所生變。功德人變。明術所造變。方便變。問云何智變。答以現無常為斷常想。成智辯變。以阿羅漢道斷一切煩惱。成智辯。此謂變智辯。如長老薄拘羅。長老僧吉栗者。長老部吼多波羅。此謂變智辯。問云何變定辯。答以初禪斷諸蓋成變定辯。以非想非非想定斷無所有變定辯。長老舍利弗多。長老先時婆。長老昆檀若。郁多羅優婆夷沙摩婆底優婆夷。此謂變定辯。問云何聖辯。答若比丘樂於不耐。當住非不耐想。成住有非不耐想。若比丘樂於非非耐。當住不耐想。成住有不耐想。若比丘樂於非不耐及非非耐想。當住非非耐想。成住有非非耐想。若比丘樂於不耐及非。非耐當住不耐想成住有不耐想若取。

【現代漢語翻譯】現代漢語譯本在第四禪中，能夠生起五種神通。也就是所謂的身通（能變化身體的神通，可以隨意改變形體），天耳通（能聽到遠處聲音的神通，超越常人的聽力），他心智通（能瞭解他人內心的神通，瞭解他人的想法），宿命通（能回憶前世的神通，憶起前生的經歷），天眼通（能看到遠處事物的神通，超越常人的視力）。身通是指變化的意義，天耳通是指超越常人耳朵的意義，他心智通是指了解他人想法的意義，宿命通是指回憶前生的意義，天眼通是指超越常人眼睛所見的意義。問：有幾種變化？誰能修習變化？應該如何生起變化？答：變化有三種，分別是受持變、作變和意所作變。什麼是受持變？禪定的人能將一化為多，將多化為一，使身體增長乃至到達梵世。這叫做受持變。什麼是作變？禪定的人捨棄自身本來的形體，顯現為童子的形狀，或者顯現為龍的形狀，或者顯現為梵王的形狀，像這樣等等，這叫做作變。什麼是以意所作變？禪定的人從這個身體化作其他的身體，隨意造作一切身體部分，諸根都完備。這叫做意所作變。進一步說，變化有七種，分別是智變、定變、聖變、業果報所生變、功德人變、明術所造變、方便變。問：什麼是智變？答：以觀察無常來斷除常的妄想，成就智慧的辯才，就是智變。以阿羅漢道斷除一切煩惱，成就智慧的辯才，就是智變。例如長老薄拘羅（Bhakkula，佛陀弟子，以長壽著稱），長老僧吉栗者（Saṅkicca，佛陀弟子），長老部吼多波羅（Bhūtapāla，佛陀弟子），這些是智變。問：什麼是定變？答：以初禪斷除五蓋（貪慾、嗔恚、睡眠、掉悔、疑）成就定的辯才，就是定變。以非想非非想定斷除無所有的變異，成就定的辯才。例如長老舍利弗多（Sariputta，佛陀十大弟子之一，智慧第一），長老先時婆（Senaka，佛陀弟子），長老昆檀若（Kondañña，佛陀最初的五比丘之一），郁多羅優婆夷（Uttarā，女居士），沙摩婆底優婆夷（Sāmāvatī，女居士），這些是定變。問：什麼是聖變？答：如果比丘喜歡不耐（厭惡），應當安住于非不耐想（不厭惡的想法），成就安住于非不耐想。如果比丘喜歡非非耐（非常不厭惡），應當安住于不耐想（厭惡的想法），成就安住于不耐想。如果比丘喜歡非不耐及非非耐想（既不厭惡也不非常不厭惡的想法），應當安住于非非耐想（非常不厭惡的想法），成就安住于非非耐想。如果比丘喜歡不耐及非非耐（厭惡和非常不厭惡），應當安住于不耐想，成就安住于不耐想，如果取。

【English Translation】 English version In the fourth Dhyana, one can generate the five supernormal powers (Abhijñā). These are the so-called psychic power (ability to transform the body at will), divine ear power (ability to hear distant sounds, surpassing ordinary hearing), telepathic power (ability to know the minds of others, understanding their thoughts), retrocognitive power (ability to recall past lives, remembering past experiences), and divine eye power (ability to see distant objects, surpassing ordinary vision). Psychic power refers to the meaning of transformation; divine ear power refers to the meaning of surpassing human ears; telepathic power refers to the meaning of understanding others' thoughts; retrocognitive power refers to the meaning of recalling past lives; and divine eye power refers to the meaning of seeing beyond human eyes. Question: How many kinds of transformations are there? Who can cultivate transformations? How should transformations arise? Answer: There are three kinds of transformations: receptive transformation, active transformation, and mind-made transformation. What is receptive transformation? A person in meditation can transform one into many, and many into one, extending the body to the Brahma world. This is called receptive transformation. What is active transformation? A person in meditation abandons their original form and appears as a child, or as a dragon, or as Brahma, and so on. This is called active transformation. What is mind-made transformation? A person in meditation transforms from this body into another body, creating all body parts at will, with all faculties complete. This is called mind-made transformation. Furthermore, there are seven kinds of transformations: wisdom transformation, meditative transformation, noble transformation, transformation born from the results of karma, transformation of virtuous people, transformation created by magical arts, and expedient transformation. Question: What is wisdom transformation? Answer: By contemplating impermanence to cut off the delusion of permanence, one achieves the eloquence of wisdom, which is wisdom transformation. By cutting off all afflictions with the path of Arhat, one achieves the eloquence of wisdom, which is wisdom transformation. Examples include Elder Bhakkula (Bhakkula, a disciple of the Buddha, known for his longevity), Elder Saṅkicca (Saṅkicca, a disciple of the Buddha), and Elder Bhūtapāla (Bhūtapāla, a disciple of the Buddha). These are wisdom transformations. Question: What is meditative transformation? Answer: By cutting off the five hindrances (greed, hatred, sloth, restlessness, and doubt) with the first Dhyana, one achieves the eloquence of meditation, which is meditative transformation. By cutting off the variations of nothingness with the state of neither perception nor non-perception, one achieves the eloquence of meditation. Examples include Elder Sariputta (Sariputta, one of the Buddha's ten great disciples, foremost in wisdom), Elder Senaka (Senaka, a disciple of the Buddha), Elder Kondañña (Kondañña, one of the Buddha's first five monks), Upasika Uttarā (Uttarā, a female lay disciple), and Upasika Sāmāvatī (Sāmāvatī, a female lay disciple). These are meditative transformations. Question: What is noble transformation? Answer: If a Bhikkhu enjoys impatience (aversion), he should dwell on the thought of non-impatience (non-aversion), achieving dwelling on the thought of non-impatience. If a Bhikkhu enjoys extreme non-impatience (extreme non-aversion), he should dwell on the thought of impatience (aversion), achieving dwelling on the thought of impatience. If a Bhikkhu enjoys neither impatience nor extreme non-impatience (neither aversion nor extreme non-aversion), he should dwell on the thought of extreme non-impatience (extreme non-aversion), achieving dwelling on the thought of extreme non-impatience. If a Bhikkhu enjoys impatience and extreme non-impatience (aversion and extreme non-aversion), he should dwell on the thought of impatience, achieving dwelling on the thought of impatience, if taking.

問云何于非不耐住不耐想。答于愛念處以不凈令滿。或以無常取。問云何于不耐及非不耐。住非不耐想。答于不愛念及愛念處。或以慈令滿。或以界取。問云何于非不耐及不耐。住不耐想。答于愛念及不愛念處。或以不凈令滿。或以無常取。問云何于不耐及非不耐。離二句住舍念現知。答此比丘以眼見色。成不歡喜不憂。成舍住念現知。如是於一切門。此謂聖辯。問云何從業報生變。答一切諸天一切諸鳥。有人者有惡趣生者。飛行虛空作變。此謂從業報生變。問云何有功德人變。答轉輪王。樹提長者。阇提長者。瞿師羅長者。復說有五大功德人變。此謂有功德人變。問云何明術所造變。答持明術人。讀誦明術。能飛行虛空。或現作象。或變作馬。或變作車。或變作步。現種種軍。此謂明術所造變。問云何方便變。答以出離斷貪慾。以羅漢道斷一切煩惱。如陶師等其業具足。於是正方便生故。一切事變。此謂方便變。問云何誰修變辯。答于虛空為九。或於虛空為五。一切入以作第四禪自在。是其修變辯。復說色界第四禪以作勝故。是其修變辯。復說四禪二自在。是其修變辯。問云何當起變。答此比丘修欲定勝行相應如意足精進定心定慧定。亦如是欲者欲樂作變。定者心不亂。彼坐禪人慾樂變變意修行定。受持四種精進。

【現代漢語翻譯】現代漢語譯本問：什麼叫做對於不適意和非不適意，安住于非不適意的想法？答：對於可愛的念頭，用不凈觀使其充滿；或者以無常觀來把握。問：什麼叫做對於不適意和非不適意，安住于非不適意的想法？答：對於不可愛的念頭和可愛的念頭，或者用慈悲觀使其充滿；或者以界分別觀來把握。問：什麼叫做對於非不適意和不適意，安住于不適意的想法？答：對於可愛的念頭和不可愛的念頭，或者用不凈觀使其充滿；或者以無常觀來把握。問：什麼叫做對於不適意和非不適意，離開這兩種情況，安住于舍念和正知？答：這位比丘用眼睛看到事物，不產生歡喜和憂愁，安住于舍，保持正念和正知。像這樣對於一切感官。這叫做聖者的辯才。問：什麼叫做從業報產生的變化？答：一切諸天，一切諸鳥，有屬於人類的，有從惡趣出生的，在天空中飛行而產生的變化。這叫做從業報產生的變化。問：什麼叫做有功德的人所產生的變化？答：轉輪王（Chakravartin，擁有轉輪聖器的理想統治者），樹提長者（Sudinna，人名），阇提長者（Jatiya，人名），瞿師羅長者（Ghosila，人名）。又說有五種大功德的人所產生的變化。這叫做有功德的人所產生的變化。問：什麼叫做通過明咒法術所製造的變化？答：持明咒法術的人，讀誦明咒法術，能夠飛行於虛空，或者顯現為大象，或者變化為馬，或者變化為車，或者變化為步兵，顯現出各種軍隊。這叫做通過明咒法術所製造的變化。問：什麼叫做通過方便所產生的變化？答：通過出離心斷除貪慾，通過阿羅漢道斷除一切煩惱。就像陶工等等，他們的技藝完備，於是正確的方便產生，所以一切事情都發生變化。這叫做通過方便所產生的變化。問：什麼叫做誰修習變化和辯才？答：對於虛空觀修九遍，或者對於虛空觀修五遍，以一切入處作為第四禪的自在。這是他修習變化和辯才。又說以第四禪作為殊勝的緣故，這是他修習變化和辯才。又說四禪和二種自在，這是他修習變化和辯才。問：什麼叫做應當生起的變化？答：這位比丘修習與欲定、勝行相應的如意足（iddhi-pāda，神通的基礎）、精進定、心定、慧定。也像這樣，想要變化的人，想要快樂地進行變化，心不散亂。那些禪修者想要快樂地變化，變化意念，修行禪定，受持四種精進。

【English Translation】 English version Question: What is it to dwell with the idea of 'not unpleasant' in regard to the unpleasant and the not unpleasant? Answer: To fill the mind with impurity in regard to the objects of affection; or to grasp them with impermanence. Question: What is it to dwell with the idea of 'not unpleasant' in regard to the unpleasant and the not unpleasant? Answer: To fill the mind with loving-kindness in regard to the objects of aversion and affection; or to grasp them with elements. Question: What is it to dwell with the idea of 'unpleasant' in regard to the not unpleasant and the unpleasant? Answer: To fill the mind with impurity in regard to the objects of affection and aversion; or to grasp them with impermanence. Question: What is it to dwell, detached from both alternatives, mindful and clearly comprehending, in regard to the unpleasant and the not unpleasant? Answer: When a bhikkhu sees a form with the eye, he does not become delighted or dejected; he dwells detached, mindful and clearly comprehending. Thus it is with all the senses. This is called the eloquence of the noble ones. Question: What is the transformation that arises from the result of karma? Answer: All the gods, all the birds, those who are human, those who are born in the evil realms, perform transformations by flying in the sky. This is called the transformation that arises from the result of karma. Question: What is the transformation of a person of merit? Answer: A Chakravartin (Chakravartin, the ideal ruler with the wheel-turning treasure), Sudinna (Sudinna, a personal name), Jatiya (Jatiya, a personal name), Ghosila (Ghosila, a personal name). It is also said that there are transformations of five great meritorious people. This is called the transformation of a person of merit. Question: What is the transformation created by a mantra technique? Answer: A person who possesses mantra techniques, reciting mantras, is able to fly in the sky, or appear as an elephant, or transform into a horse, or transform into a chariot, or transform into infantry, manifesting various armies. This is called the transformation created by a mantra technique. Question: What is the transformation through skillful means? Answer: By abandoning greed through renunciation, by abandoning all defilements through the path of the Arhat. Just like potters and others, their skills are complete, and thus right skillful means arise, so all things transform. This is called the transformation through skillful means. Question: Who cultivates the transformation and eloquence? Answer: For the void, nine times; or for the void, five times; with the all-embracing as the fourth jhana (jhāna, meditative state) being mastered. This is the cultivation of transformation and eloquence. It is also said that because the fourth jhana is made supreme, this is the cultivation of transformation and eloquence. It is also said that the four jhanas and the two masteries, this is the cultivation of transformation and eloquence. Question: What is the transformation that should arise? Answer: This bhikkhu cultivates the desire-determination, the effort-determination, the mind-determination, and the investigation-determination, which are associated with the path of success (iddhi-pāda, the basis of supernormal powers). Likewise, the one who desires, desires to happily transform, the mind is not disturbed. Those meditators who desire to happily transform, transform their intention, cultivate meditation, and uphold the four kinds of effort.

未生惡不善法為不生。已生惡不善法為斷。未生善法為生。已生善法為增長為不忘。為更起為修滿。此謂勝行成就者。唯彼三法為滿語言。六分成就。如意足者。為得如意作道。唯彼法如意足。複次是欲定勝行成就。此謂如意足。為得如意。以初義修者。修彼法多修。此謂修欲定勝行成就如意足。彼坐禪人。如是現修。是其方便。或退或住。彼以精進令起成精進定勝行。成就如意足。若彼方便遲若退若驚怖。彼心遲作速相。意若心退作定心。若心驚怖作舍相。彼成心定勝行。成就如意足。彼若無有煩惱心。歡喜分別饒益不饒益。修行諸法。是其修時。復此法是不修時。彼成分別定勝行。成就如意足。彼坐禪人修四如意足。以作自在心。其身隨心其心成隨身。彼坐禪人於時安身。於心安心於身。以由身心變。以由心身變。以由身心受持。以由心身受持。或樂想或輕想著于身。于著成住。彼坐禪人如是現修成最輕。其身成最軟最堪受持。如鐵丸為火所燒隨意作物。如是以修心成身輕。以輕故入第四禪。安詳念出能分別虛空。以智受持。如是于虛空此身當起。以智受持。于虛空成起。如風吹綿縷。於是初坐禪人。不當速遠行。何故其來作觀。當起怖畏。若有怖其禪成退。是故初坐禪人。不當速遠行。以次第當行。最初以一尺

【現代漢語翻譯】現代漢語譯本未生起的惡不善法，令其不生起；已生起的惡不善法，令其斷除；未生起的善法，令其生起；已生起的善法，令其增長、不忘失、更增進、修圓滿。這被稱為勝行成就者。只有這三種法是圓滿的語言，六分成就。所謂如意足，是爲了獲得如意而修習正道。只有這些法才是如意足。進一步說，這是欲定勝行成就。這被稱為如意足。爲了獲得如意，以最初的意義來修習，修習這些法並多多修習。這被稱為修習欲定勝行成就如意足。那位坐禪的人，像這樣如實地修習，是他的方便。或者退步，或者停滯。他以精進使之生起，成就精進定勝行，成就如意足。如果他的方便遲緩、退步、或者驚恐，他的心遲緩時，就作快速想；如果心退步，就作堅定想；如果心驚恐，就作捨棄想。他成就心定勝行，成就如意足。如果他沒有煩惱心，歡喜地分別饒益和不饒益，修行諸法，這是他修習的時候。而這些法是不修習的時候。他成就分別定勝行，成就如意足。那位坐禪的人修習四如意足，以自在心來運作。他的身體隨心而動，他的心也隨身體而動。那位坐禪的人在適當的時候安頓身體，在心中安頓心。身體和心相互轉變，心和身體相互轉變。身體和心相互受持，心和身體相互受持。或者樂想，或者輕想執著于身體，在執著中安住。那位坐禪的人像這樣如實地修習，成就最輕的狀態。他的身體變得最柔軟、最堪受持，就像鐵丸被火燒過，可以隨意製作成任何東西一樣。像這樣以修心來使身體變得輕盈。因為輕盈的緣故，進入第四禪，安詳地念出，能夠分別虛空。以智慧受持。像這樣在虛空中，這個身體應當升起。以智慧受持。在虛空中成就升起，就像風吹動棉絮一樣。因此，初學坐禪的人，不應當快速地遠行。為什麼呢？因為他來是爲了作觀，可能會產生怖畏。如果產生怖畏，他的禪定就會退失。所以，初學坐禪的人，不應當快速地遠行，應當次第地行進。最初以一尺開始。

【English Translation】 English version To prevent unwholesome and evil states from arising that have not yet arisen; to abandon unwholesome and evil states that have already arisen; to generate wholesome states that have not yet arisen; to maintain wholesome states that have already arisen, to not forget them, to further develop them, to bring them to perfection. This is called the accomplishment of superior conduct. Only these three dharmas are complete speech, accomplished in six parts. 'Iddhipada' (bases of spiritual power) means to cultivate the path in order to attain 'iddhi' (spiritual power). Only these dharmas are 'iddhipada'. Furthermore, this is the accomplishment of 'chandasamadhi' (concentration of desire) and superior conduct. This is called 'iddhipada'. To attain 'iddhi', one cultivates with the initial meaning, cultivating these dharmas and cultivating them often. This is called cultivating 'chandasamadhi', the accomplishment of superior conduct, 'iddhipada'. That meditating person, thus truly cultivates, is his expedient. Either regressing or remaining. He uses diligence to make it arise, accomplishing 'viriyasamadhi' (concentration of effort) and superior conduct, 'iddhipada'. If his expedient is slow, regressing, or fearful, when his mind is slow, he contemplates the aspect of speed; if his mind is regressing, he makes the mind steadfast; if his mind is fearful, he contemplates the aspect of abandonment. He accomplishes 'cittasamadhi' (concentration of mind) and superior conduct, 'iddhipada'. If he has no afflicted mind, joyfully distinguishing what is beneficial and not beneficial, cultivating all dharmas, this is his time of cultivation. And these dharmas are the time of non-cultivation. He accomplishes 'vimamsasamadhi' (concentration of investigation) and superior conduct, 'iddhipada'. That meditating person cultivates the four 'iddhipadas', operating with a free mind. His body follows his mind, and his mind becomes following his body. That meditating person at the appropriate time settles his body, settles his mind in his heart. The body and mind transform each other, the mind and body transform each other. The body and mind mutually sustain each other, the mind and body mutually sustain each other. Either a pleasant thought or a light thought clings to the body, abiding in the clinging. That meditating person thus truly cultivates, achieving the lightest state. His body becomes the softest, most bearable, like an iron ball that has been burned by fire, which can be made into anything at will. Thus, by cultivating the mind, the body becomes light. Because of lightness, he enters the fourth 'dhyana' (meditative state), peacefully contemplating and able to distinguish emptiness. He sustains it with wisdom. Thus, in emptiness, this body should arise. He sustains it with wisdom. In emptiness, he achieves arising, like a cotton thread blown by the wind. Therefore, the beginner in meditation should not travel far quickly. Why? Because he comes to contemplate, and fear may arise. If fear arises, his 'dhyana' will regress. Therefore, the beginner in meditation should not travel far quickly, but should proceed gradually. Initially, starting with one foot.

漸漸上以觀。復依彼相作精進一尋。以此方便次第隨其所樂當起。問彼坐禪人于虛空或從禪退。彼從虛空轉當落地耶。答不然。是從其先坐處起若遠行。退者還至先坐處。其見自身如先坐。有神通人。是其止法。彼坐禪人。如是次第作觀。至受持自在作。不一種變。以一成多。以多成一。或現徹過壁徹過墻徹過山。身行無礙猶如虛空。于地或沒或出猶如在水。於水上行猶如行地。行於虛空猶如飛鳥。手摸日月。如是大神通如是大力身。乃起至於梵世。以一成多者。以一令多。或一百或一千或一萬等。以變入第四禪安詳出。次第以智受持。我當多成多。如小路阿羅漢。以多成一者。欲轉多為一。以智受持。我當轉多成一。如長老小路阿羅漢。或現或不現。徹過壁徹過墻徹過山。行不障礙猶如虛空。彼坐禪人。如是以修行虛空一切入。入第四禪安詳出。徹過壁徹過墻徹過山。已轉成轉以智受持。此當成虛空。已成虛空。彼坐禪人于虛空。徹過壁徹過墻徹過山。行不障礙猶如虛空。或現者何義開。或不現者何義。不開。彼坐禪人不開令開。徹過壁徹過墻徹過山。行不障礙。此何義。于地令作出沒猶如在水。彼坐禪人。如是以心修行水一切入。入于第四禪。安詳出轉地作隔。以智受持。此當成水彼坐禪人于地成出沒。猶如性水

【現代漢語翻譯】現代漢語譯本漸漸地向上觀察。再次依照那個（虛空）的相狀，精進地進行觀想和尋思。用這種方便法門，次第地隨著自己所喜歡的（境界）生起（觀想）。問：那位坐禪的人在虛空中，或者從禪定中退出來，他從虛空中轉變時，會掉落到地上嗎？答：不會的。他是從他先前坐著的地方起身，就像遠行一樣。退禪的人會回到他先前坐著的地方。他所見到的自身，就像先前坐著一樣。有神通的人，這是他止息（妄念）的方法。那位坐禪的人，像這樣次第地進行觀想，直到能夠自在地受持（神通變化），不以一種（形體）變成多種（形體），以多種（形體）變成一種（形體），或者顯現出穿透墻壁、穿透墻、穿透山，身體行走沒有阻礙，就像在虛空中一樣。在地上或者沒入或者出現，就像在水中一樣。在水上行走，就像在地上行走一樣。在虛空中行走，就像飛鳥一樣。手能觸控到太陽和月亮。像這樣的大神通，像這樣的大力身，乃至能夠到達梵天世界。以一變成多，就是以一個（身體）令其變成多個（身體），或者一百個，或者一千個，或者一萬個等等。以變化進入第四禪，安詳地出來，次第地以智慧受持（這種變化），『我應當以一變成多』，就像小路阿羅漢（Culapanthaka）一樣。以多變成一，就是想要將多個（身體）轉變成一個（身體），以智慧受持（這種變化），『我應當將多個（身體）轉變成一個（身體）』，就像長老小路阿羅漢（Culapanthaka）一樣。或者顯現或者不顯現，穿透墻壁、穿透墻、穿透山，行走沒有阻礙，就像在虛空中一樣。那位坐禪的人，像這樣修行虛空一切入（akasakasiṇa），進入第四禪，安詳地出來，穿透墻壁、穿透墻、穿透山，已經轉變完成，以智慧受持（這種轉變），『這應當變成虛空』，就已經變成虛空。那位坐禪的人在虛空中，穿透墻壁、穿透墻、穿透山，行走沒有阻礙，就像在虛空中一樣。或者顯現是什麼意思？（因為）打開（感官）。或者不顯現是什麼意思？（因為）不打開（感官）。那位坐禪的人不打開（感官）而令其打開，穿透墻壁、穿透墻、穿透山，行走沒有阻礙，這是什麼意思？在地上令其作出沒入和出現，就像在水中一樣。那位坐禪的人，像這樣用心修行水一切入（apokasiṇa），進入第四禪，安詳地出來，轉變地（的性質）使其隔離，以智慧受持（這種轉變），『這應當變成水』，那位坐禪的人在地上能夠作出沒入和出現，就像水的性質一樣。

【English Translation】 English version Gradually looking upwards. Again, according to that (space) sign, diligently practice contemplation and reflection. Using this expedient method, gradually, according to what one likes, arise (the contemplation). Question: That meditating person in space, or retreating from meditation, when he transforms from space, will he fall to the ground? Answer: No. He arises from the place where he was sitting before, just like traveling far away. The one who retreats from meditation will return to the place where he was sitting before. What he sees of himself is just like when he was sitting before. For those with supernatural powers, this is the method of stopping (delusions). That meditating person, in this way, gradually contemplates, until he can freely maintain (supernatural transformations), not transforming from one (form) into many (forms), or from many (forms) into one (form), or manifesting to penetrate walls, penetrate fences, penetrate mountains, the body moving without obstruction, just like in space. On the ground, either sinking or emerging, just like in water. Walking on water, just like walking on land. Walking in space, just like a bird flying. The hand can touch the sun and moon. Such great supernatural powers, such a great powerful body, can even reach the Brahma world. Transforming one into many means transforming one (body) into many (bodies), either a hundred, or a thousand, or ten thousand, etc. Entering the fourth jhana with transformation, emerging peacefully, gradually maintaining (this transformation) with wisdom, 'I should transform one into many,' just like Culapanthaka (Culapanthaka). Transforming many into one means wanting to transform many (bodies) into one (body), maintaining (this transformation) with wisdom, 'I should transform many (bodies) into one (body),' just like the elder Culapanthaka (Culapanthaka). Either manifesting or not manifesting, penetrating walls, penetrating fences, penetrating mountains, moving without obstruction, just like in space. That meditating person, in this way, practices the space kasina (akasakasiṇa), enters the fourth jhana, emerges peacefully, penetrates walls, penetrates fences, penetrates mountains, having completed the transformation, maintains (this transformation) with wisdom, 'This should become space,' and it becomes space. That meditating person in space, penetrates walls, penetrates fences, penetrates mountains, moving without obstruction, just like in space. What does 'manifesting' mean? (It means) opening (the senses). What does 'not manifesting' mean? (It means) not opening (the senses). That meditating person, without opening (the senses), causes them to open, penetrating walls, penetrating fences, penetrating mountains, moving without obstruction, what does this mean? On the ground, causing sinking and emerging, just like in water. That meditating person, in this way, practices the water kasina (apokasiṇa) with his mind, enters the fourth jhana, emerges peacefully, transforms the nature of the earth, separating it, maintaining (this transformation) with wisdom, 'This should become water,' that meditating person on the ground can create sinking and emerging, just like the nature of water.

。於水上行。心不障礙。猶如行地。彼坐禪人。如是以心修行地一切入。入第四禪。安詳出轉水作隔。以智受持。此當成地。已成地彼坐禪人。於水行不障礙。如行性地。行於虛空猶如飛鳥。於是三行步行風行心行。於是坐禪人得地一切入定。于虛空受持道路以步行。若得風一切入定。受持風如綿縷如風行。以心行令滿身心。或樂想或輕想。以著身身已輕。以心行行如飛鳥。如是以心行。行已手摸日月。如是神通。如是神力。彼坐禪人有禪人有神通。得心自在。以是修行心入第四禪。安詳出手摸日月。以智受持。此當成近手。彼成近手。彼坐禪人或坐或臥。以手摸捫日月。起身乃至梵世。彼坐禪人有神通得心自在。樂行梵世。如是四如意足。以如是修行心。于遠受持近。于近受持遠。或多受持少。或少受持多。以天眼見梵天色。以天耳聞梵天聲。以他心智知梵天心。彼坐禪人三行。以二行行於梵世。是法於一切受持變(受持變已竟)。

爾時坐禪人慾起變意。如是修四如意足。以心得自在安身於心。安心於身。以由身安心。以由心安身。以由身受持心。以由心受持身。或樂想或輕想。著于身已著身已著身已著成住。如是坐禪人現修其身。成最軟最輕堪受持。如鐵丸為火所燒隨意作物。如是坐禪人已如是修行。心

【現代漢語翻譯】現代漢語譯本：在水上行走，內心沒有障礙，就像在地上行走一樣。那位坐禪的人，像這樣用心修行地一切入（Kasina of Earth，地遍），進入第四禪。平靜地出定，然後將水觀想成隔開的障礙，以智慧堅信『這將會變成地』。一旦變成地，那位坐禪的人在水上行走就沒有障礙，就像在真正的地上行走一樣。在虛空中行走就像飛鳥一樣。這就是三種行走方式：步行、風行、心行。因此，坐禪的人得到地一切入定，在虛空中觀想道路，然後步行。如果得到風一切入定，觀想風像棉線一樣，像風一樣行走。用心行充滿全身心，或者樂於觀想，或者輕盈地觀想。專注于身體，身體已經變得輕盈。用心行行走，像飛鳥一樣。像這樣用心行行走，然後用手觸控日月。這就是神通，這就是神力。那位坐禪的人有禪定，有神通，得到心的自在。通過這樣修行，心進入第四禪。平靜地出手觸控日月，以智慧堅信『這將會變成近在手邊』。那（日月）就變成近在手邊。那位坐禪的人或者坐著或者躺著，用手觸控日月。起身甚至可以到達梵天世界。那位坐禪的人有神通，得到心的自在，樂於前往梵天世界。這就是四如意足（Four Bases of Supernormal Power）。通過這樣修行，用心將遠處觀想成近處，將近處觀想成遠處，或者將多觀想成少，或者將少觀想成多。用天眼看到梵天的顏色，用天耳聽到梵天的聲音，用他心智知道梵天的心。那位坐禪的人有三種行走方式，用兩種行走方式前往梵天世界。這就是對一切的觀想和轉變（觀想和轉變已經結束）。

那時，坐禪的人想要發起轉變的意念。像這樣修習四如意足，用心得到自在，將身體安住在心中，將心安住在身體中。通過身體來安住心，通過心來安住身體。通過身體來受持心，通過心來受持身體。或者樂於觀想，或者輕盈地觀想。專注于身體，已經專注于身體，已經專注于身體，已經專注于身體，已經成就穩固。像這樣，坐禪的人展現並修習他的身體，成就最柔軟、最輕盈、堪能受持的狀態，就像鐵丸被火燒后可以隨意製作成任何東西一樣。像這樣，坐禪的人已經這樣修行，心

【English Translation】 English version: Walking on water, the mind is without obstruction, just like walking on land. That meditating person, in this way, uses the mind to cultivate the Kasina of Earth (earth element meditation), entering the fourth Jhana. Calmly emerging from the meditation, then visualizing the water as a separated obstacle, with wisdom firmly believing 'this will become earth'. Once it becomes earth, that meditating person walks on water without obstruction, just like walking on real land. Walking in the sky is like a flying bird. These are the three ways of walking: walking by foot, walking by wind, walking by mind. Therefore, the meditating person attains the earth Kasina Samadhi, visualizing a road in the sky, and then walking by foot. If one attains the wind Kasina Samadhi, visualizing the wind like a cotton thread, walking like the wind. Using the mind-walking to fill the whole body and mind, either joyfully visualizing, or lightly visualizing. Focusing on the body, the body has already become light. Using the mind-walking to walk, like a flying bird. Walking in this way with the mind-walking, then touching the sun and moon with the hand. This is supernormal power, this is divine power. That meditating person has meditation, has supernormal power, attains freedom of mind. Through this cultivation, the mind enters the fourth Jhana. Calmly reaching out to touch the sun and moon, with wisdom firmly believing 'this will become close at hand'. That (sun and moon) becomes close at hand. That meditating person, either sitting or lying down, touches the sun and moon with the hand. Rising up, one can even reach the Brahma world. That meditating person has supernormal power, attains freedom of mind, and is happy to go to the Brahma world. These are the Four Bases of Supernormal Power (Four Paths toiddhi). Through this cultivation, using the mind to visualize the far as near, visualizing the near as far, or visualizing the many as few, or visualizing the few as many. Using the divine eye to see the color of Brahma, using the divine ear to hear the voice of Brahma, using the mind-reading knowledge to know the mind of Brahma. That meditating person has three ways of walking, using two ways of walking to go to the Brahma world. This is the visualization and transformation of everything (the visualization and transformation has ended).

At that time, the meditating person wants to initiate the thought of transformation. Cultivating the Four Bases of Supernormal Power in this way, using the mind to attain freedom, settling the body in the mind, settling the mind in the body. Using the body to settle the mind, using the mind to settle the body. Using the body to uphold the mind, using the mind to uphold the body. Either joyfully visualizing, or lightly visualizing. Focusing on the body, already focusing on the body, already focusing on the body, already focusing on the body, already achieving stability. In this way, the meditating person manifests and cultivates his body, achieving the most soft, the most light, capable of being upheld state, just like an iron ball being burned by fire can be made into anything at will. In this way, the meditating person has already cultivated in this way, the mind

成軟堪受持。令滿身心。彼坐禪人若樂除自形色。作童子形。入第四禪安詳出。次第轉童子形。已轉以智受持。我當成童子形。如是作意成童子形。如是龍形。鳳凰形。夜叉形。阿修羅形。帝釋形梵形。海形山形林形。師子形虎形豹形象馬形。步軍形。已轉以智受持。我當成步行軍。如是作意成步行軍。問受持變作變何差別。答以受持變不捨形色受持。以作變舍形色。此謂差別(作變已竟)。

爾時坐禪人慾起意所造變。如是心得自在。修如意足。入第四禪安詳出。于其身內作意。猶如空瓶。彼坐禪人如是作意。于空自身內隨其所樂為變化。隨其當成轉。已轉以智受持。隨其當成。如是作意。成隨相似。以此方便多作變化。作變化已成行。若坐禪人以所化身欲向梵世。于梵世前即化自身如梵形。隨意所造。一切身份具足。諸根不少若神通人於此逍遙。彼所化人亦復逍遙。若神通人於此若坐臥。現出煙焰。若問若答。彼所化人亦坐亦臥。亦出煙焰。亦問亦答。是其神通所造變化。彼所化人。亦以隨作如是等(意所造變已竟)。

云何散句變所造色。于至時分別。是時彼不現。未至時分別于其間樂說。彼受持成不現。若不作分別時。唸唸不現。于化人無壽命根。所化飲食。事變種智。成九事。小事大事不可說

【現代漢語翻譯】現代漢語譯本：能熟練地接受和掌握，使其充滿身心。如果那位坐禪的人喜歡去除自身原有的形貌，變成童子的形象，就進入第四禪定，然後安詳地出來，次第轉變童子的形貌。轉變完成後，用智慧接受和掌握，心中默唸『我應當變成童子的形象』，如此用意念來成就童子的形象。同樣，也可以成就龍的形象、鳳凰的形象、夜叉（Yaksa，一種鬼神）的形象、阿修羅（Asura，一種惡神）的形象、帝釋（Indra，眾神之王）的形象、梵天（Brahma，創造之神）的形象、海的形象、山的形象、森林的形象、獅子的形象、老虎的形象、豹子的形象、大象的形象、馬的形象、步兵的形象。轉變完成後，用智慧接受和掌握，心中默唸『我應當變成步行的士兵』，如此用意念來成就步行的士兵。問：『接受和掌握』的轉變與『造作』的轉變有什麼差別？答：『接受和掌握』的轉變是不捨棄原有的形貌而進行接受和掌握；而『造作』的轉變是捨棄原有的形貌。這就是它們的差別。（造作的轉變完畢）

這時，坐禪的人想要發起意念所造的轉變，如此心意就能得到自在，修習如意足（神通之一），進入第四禪定，然後安詳地出來，在自身內部用意念觀想，如同一個空瓶。那位坐禪的人如此用意念觀想，在空空的自身內部，隨其所喜歡而進行變化，隨著他想要成就的形象而轉變。轉變完成後，用智慧接受和掌握，隨著他想要成就的形象，如此用意念觀想，成就與所想相似的形象。用這種方法多多地造作變化。造作變化完成後，就能成就行動。如果坐禪的人想要用所變化的身軀前往梵天世界，就在梵天世界之前，立即將自身變化成梵天的形象，隨意所造的形象，一切身份都具足，諸根沒有缺少。如果神通之人在這裡逍遙自在，他所變化的人也同樣逍遙自在。如果神通之人在這裡或坐或臥，現出煙焰，或問或答，他所變化的人也同樣或坐或臥，也現出煙焰，也問也答。這就是神通所造的變化，他所變化的人，也隨著做出同樣的舉動等等。（意念所造的轉變完畢）

什麼是散句變所造的色？在到達某個特定時間時進行分別，這時它就不顯現。未到達那個特定時間時，在那個時間段內樂於談說，他接受和掌握成就了不顯現。如果不作分別時，唸唸都不顯現。在所變化的人身上沒有壽命根。所變化的飲食，事變種智，成就九件事。小事大事都不可說。

【English Translation】 English version: One can skillfully receive and maintain, filling the entire body and mind. If that meditating person wishes to remove their own form and appearance, transforming into the form of a child, they enter the fourth Dhyana (meditative state), and then emerge peacefully, gradually transforming into the form of a child. After the transformation is complete, they receive and maintain it with wisdom, mentally reciting, 'I shall become the form of a child.' Thus, they use intention to achieve the form of a child. Similarly, they can achieve the form of a dragon, the form of a phoenix, the form of a Yaksa (a type of spirit), the form of an Asura (a type of demon), the form of Indra (king of the gods), the form of Brahma (creator god), the form of the sea, the form of a mountain, the form of a forest, the form of a lion, the form of a tiger, the form of a leopard, the form of an elephant, the form of a horse, the form of an infantry soldier. After the transformation is complete, they receive and maintain it with wisdom, mentally reciting, 'I shall become a walking soldier.' Thus, they use intention to achieve a walking soldier. Question: What is the difference between the transformation of 'receiving and maintaining' and the transformation of 'creating'? Answer: The transformation of 'receiving and maintaining' does not abandon the original form and appearance while receiving and maintaining; while the transformation of 'creating' abandons the original form and appearance. This is the difference between them. (The transformation of creating is complete)

At this time, the meditating person wishes to initiate a transformation created by intention, so that the mind can attain freedom, cultivate the psychic power of the 'power of will' (神通之一), enter the fourth Dhyana, and then emerge peacefully, contemplating within their own body as if it were an empty bottle. That meditating person contemplates in this way, transforming within their empty body according to what they desire, transforming into the form they wish to achieve. After the transformation is complete, they receive and maintain it with wisdom, transforming into a form similar to what they wish to achieve. Using this method, they create many transformations. After creating the transformations, they can achieve action. If the meditating person wishes to go to the Brahma world with the transformed body, they immediately transform themselves into the form of Brahma before the Brahma world, creating any form they desire, with all parts of the body complete and no faculties lacking. If the person with psychic powers is carefree here, the person they transformed is also carefree. If the person with psychic powers sits or lies down here, emits smoke and flames, or asks and answers questions, the person they transformed also sits or lies down, also emits smoke and flames, and also asks and answers questions. This is the transformation created by psychic powers, and the person they transformed also performs the same actions, and so on. (The transformation created by intention is complete)

What is the form created by the scattered-sentence transformation? It is distinguished at the time of arrival. At that time, it does not appear. Before that specific time arrives, one enjoys speaking about it during that time period. He receives and maintains the achievement of non-appearance. If no distinction is made, it does not appear in every moment. In the transformed person, there is no root of life. The transformed food, event, and seed-wisdom achieve nine things. Small matters and large matters are unspeakable.

事。過去事未來事現在事。內事外事內外事(散句已竟)。

問天耳誰起云何當起。答八一切入。彼二一切入。于第四禪得自在。從自性耳起天耳界。復說云何色界於四禪得自在。是其能起。復說於四禪亦起。問云何當令起。答初坐禪人如是修四如意足以心得自在。入第四禪安詳出。次第依自性耳界。若遠聲作意聲相。或近聲作意聲相。若大聲作意大聲相。若細聲作意細聲相。若東方聲作意聲相。如是於一切方。彼坐禪人如是以修行心清白。以耳界清凈。令心行增長。彼坐禪人以天耳界清凈過人耳聞兩聲。所謂天聲人聲。或遠或近。於是先師說。初坐禪人先聞于自身眾生聲。從此復聞身外眾生聲。從此復聞依所住處眾生聲。如是次第作意增長。復說初坐禪人。不能如是先聞自身眾生聲。何以故。不能聞細聲。以自性耳非其境界。初坐禪人遠螺鼓等聲。彼聲依自性耳。以天耳智應作意于聲相。令起天耳智。或細聲或大聲。或遠聲或近聲。唯天耳應取。於是初坐禪人不應作意于最可畏。何以故。于可受聲應說欲愛。于可畏聲應說驚怖耳畏智。彼成三事。小事現在事外事。若失自性耳。天耳界亦失。於是得聲聞自在。聞千世界聲。從彼緣覺最多。如來聞無數(天耳已竟)。

問他心智誰能起云何應起。答光一切

【現代漢語翻譯】現代漢語譯本：事。過去的事、未來的事、現在的事。內部的事、外部的事、內部和外部的事（散句完畢）。

問：天耳（ দিব্যশ্রোত্র，divya-shrotra，超自然聽力）是誰能生起？如何才能生起？答：通過八一切入（অষ্টকসিনা，aṣṭakasinā，八種遍處定）。那兩種一切入，在第四禪（চতুর্থধ্যান，chaturthadhyāna）中獲得自在。從自性耳（স্বভাবকর্ণ，svabhāva-karṇa，自然聽力）生起天耳界（দিব্যশ্রোত্রধাতু，divya-shrotra-dhātu，超自然聽覺元素）。又說：如何於四禪得自在？是其能生起。又說於四禪也能生起。問：如何才能令其生起？答：初學禪定的人，像這樣修習四如意足（চতুর্বিধঋদ্ধিপাদ，chaturvidha-ṛddhipāda，四種神通之足），以心得自在，進入第四禪，安詳地出來。次第依靠自性耳界。如果對遠處的聲響作意（মনোযোগ，manoyoga，專注），觀想聲相（শব্দলক্ষণ，śabda-lakṣaṇa，聲音的特徵）；或者對近處的聲響作意，觀想聲相；如果對大的聲響作意，觀想大的聲相；如果對細的聲響作意，觀想細的聲相；如果對東方的聲響作意，觀想聲相。像這樣對一切方位。那位禪定者像這樣修行，心清凈潔白，以耳界清凈，令心行增長。那位禪定者以天耳界清凈，超過常人耳朵能聽到的兩種聲音，所謂天上的聲音和人間的聲音，或遠或近。於是先師說，初學禪定的人先聽到自身眾生的聲音，從此又聽到身外眾生的聲音，從此又聽到依所住處眾生的聲音。像這樣次第作意增長。又說初學禪定的人，不能像這樣先聽到自身眾生的聲音。為什麼呢？因為不能聽到細微的聲音，因為自性耳不是它的境界。初學禪定的人聽到遠處的螺鼓等聲音。那些聲音依靠自性耳。以天耳智應該對聲相作意，令生起天耳智。無論是細微的聲音還是大的聲音，無論是遠處的聲響還是近處的聲響，唯有天耳應該去獲取。於是初學禪定的人不應該對最可怕的聲音作意。為什麼呢？對於可接受的聲音應該說欲愛（কামরাগ，kāmarāga，對感官快樂的渴望），對於可怕的聲音應該說驚怖耳畏智（ভয়ানকশ্রোত্রভীতিজ্ঞান，bhayānaka-śrotra-bhīti-jñāna，對聲音的恐懼和害怕的知識）。這成就了三件事：小事、現在的事、外面的事。如果失去自性耳，天耳界也失去。於是獲得聲聞（শ্রাবক，śrāvaka，弟子）的自在，聽到千世界的聲音。從彼緣覺（প্রত্যেকবুদ্ধ，pratyekabuddha，獨覺佛）最多。如來（তথাগত，tathāgata，佛）聽到無數（天耳完畢）。

問：他心智（পরচিত্তজ্ঞান，parachitta-jñāna，知他人心智）是誰能生起？如何應該生起？答：光一切入（আলোকময়কসিনা，āloka-maya-kasinā，光明遍處）。

【English Translation】 English version: Affairs: past affairs, future affairs, present affairs. Internal affairs, external affairs, internal and external affairs (scattered sentences completed).

Question: Who can generate the divine ear (divya-shrotra, supernatural hearing), and how should it be generated? Answer: Through the eight all-encompassing absorptions (aṣṭakasinā, eight kasina meditations). Those two all-encompassing absorptions, one attains mastery in the fourth dhyana (chaturthadhyāna, fourth meditative state). The divine ear realm (divya-shrotra-dhātu, element of divine hearing) arises from the natural ear (svabhāva-karṇa, natural hearing). Furthermore, it is said: How does one attain mastery in the four dhyanas? That is what enables its generation. It is also said that it arises in the four dhyanas. Question: How should one cause it to arise? Answer: A beginner in meditation, cultivating the four bases of psychic power (chaturvidha-ṛddhipāda, four foundations of spiritual power) in this way, attains mastery of mind, enters the fourth dhyana, and emerges peacefully. Sequentially relying on the natural ear realm. If one focuses (manoyoga, attention) on a distant sound, contemplating the sound's characteristic (śabda-lakṣaṇa, characteristic of sound); or if one focuses on a nearby sound, contemplating the sound's characteristic; if one focuses on a loud sound, contemplating the loud sound's characteristic; if one focuses on a subtle sound, contemplating the subtle sound's characteristic; if one focuses on a sound from the east, contemplating the sound's characteristic. Thus, in all directions. That meditator, practicing in this way, with a pure and white mind, with a purified ear realm, causes the mental activity to increase. That meditator, with the purity of the divine ear realm, surpasses the hearing of ordinary ears in two kinds of sounds, namely heavenly sounds and human sounds, whether far or near. Therefore, the former teacher said that a beginner in meditation first hears the sounds of beings within oneself, then hears the sounds of beings outside oneself, then hears the sounds of beings in the place where one dwells. In this way, gradually increasing focus. Furthermore, it is said that a beginner in meditation cannot first hear the sounds of beings within oneself in this way. Why? Because one cannot hear subtle sounds, because the natural ear is not its domain. A beginner in meditation hears distant sounds of conches, drums, and so on. Those sounds rely on the natural ear. With the wisdom of the divine ear, one should focus on the sound's characteristic, causing the wisdom of the divine ear to arise. Whether it is a subtle sound or a loud sound, whether it is a distant sound or a nearby sound, only the divine ear should grasp it. Therefore, a beginner in meditation should not focus on the most frightening sounds. Why? For acceptable sounds, one should speak of desire and attachment (kāmarāga, desire for sensual pleasure), for frightening sounds, one should speak of fearful knowledge of the ear (bhayānaka-śrotra-bhīti-jñāna, knowledge of fear and dread of sounds). This accomplishes three things: small matters, present matters, external matters. If one loses the natural ear, the divine ear realm is also lost. Thus, one attains the freedom of a disciple (śrāvaka, disciple), hearing the sounds of a thousand worlds. From the solitary Buddha (pratyekabuddha, solitary enlightened one) the most. The Tathagata (tathāgata, Buddha) hears countless (divine ear completed).

Question: Who can generate the knowledge of others' minds (parachitta-jñāna, knowledge of others' minds), and how should it be generated? Answer: The all-encompassing light (āloka-maya-kasinā, kasina of light).

入于第四禪得自在。得天眼起他心智。云何應起者。初坐禪人如是修四如意足。以心得自在。清白不動入光一切入。于第四禪安詳出。從初以光令滿其身。以天眼見其自心意色。此依色意識起。如是知。以自心變見色變。此色從喜根所起。此色從憂根所起。此色從舍根所起。若與喜根相應心現起。意色如酪酥色。若與憂根相應心現起。成如紫色。若與舍根相應心現起。成如蜜色。若與愛慾相應心現起。成如黃色。若與瞋恚相應心現起。成如黑色。若與無明相應心現起。成如濁色。若與信相應及智相應心現起。成如清色。彼坐禪人如是以自身變。分別色變。爾時以光令滿他身。以天眼見他心意色。彼以心變分別色變。以色變分別心變。如是分別起他心智已。起他心智除色變分別。唯取心事。彼坐禪人如是以修行心清白。或有愛心知有愛心或無愛心知無愛心。若有瞋恚心知有瞋恚心。若無瞋恚知無瞋恚心。如是一切可知他心智者。其事八。小事大事道事無量事過去事未來事現在事外事。彼無漏他心非凡夫境界。生無色處眾生心。唯佛境界。若聲聞得自在。知一千世界心。從此緣覺最多。如來無量(他心智已竟)。

問憶宿命智誰能起。幾種憶宿命智云何應起。答八一切入二一切入。于第四禪心得自在。是其能起憶宿

【現代漢語翻譯】現代漢語譯本進入第四禪，獲得自在。獲得天眼，生起他心智（能夠了解他人心思的智慧）。如何生起呢？初學禪定的人這樣修習四如意足（四種達到禪定的方法），以心得自在，清凈潔白，不動搖，進入光明一切入（一種禪定境界），在第四禪中安詳而出。首先用光明充滿自身，用天眼觀察自己的心意色（心理活動的顯現）。這依賴於色意識而生起，像這樣知道。用自己的心來改變，觀察色的變化。這色從喜根（喜悅的情緒）所生起，這色從憂根（憂愁的情緒）所生起，這色從舍根（平靜的情緒）所生起。如果與喜根相應，心現起，意色就像酪酥的顏色。如果與憂根相應，心現起，就變成紫色。如果與舍根相應，心現起，就變成蜜色。如果與愛慾相應，心現起，就變成黃色。如果與瞋恚相應，心現起，就變成黑色。如果與無明（愚癡）相應，心現起，就變成渾濁的顏色。如果與信心相應以及智慧相應，心現起，就變成清澈的顏色。那位禪定的人像這樣以自身的變化，來分別色的變化。這時用光明充滿他人的身體，用天眼觀察他人的心意色。他用心來改變，分別色的變化，用色的變化來分別心的變化。像這樣分別生起他心智之後，生起他心智，去除色的變化分別，只取心的實事。那位禪定的人像這樣以修行使心清凈潔白。或者有愛心，知道有愛心；或者沒有愛心，知道沒有愛心。如果有瞋恚心，知道有瞋恚心；如果沒有瞋恚心，知道沒有瞋恚心。像這樣一切可以知道他人心智的事情，有八種：小事、大事、道事（與修行相關的事）、無量事、過去事、未來事、現在事、外事。那無漏的他心智不是凡夫的境界，生於無色界的眾生的心，只有佛的境界。如果聲聞（聽聞佛法而修行的人）得到自在，能知道一千世界的心。從此緣覺（獨自覺悟的人）最多，如來（佛）無量。（他心智已經講完）。問：憶宿命智（能夠回憶過去世的智慧）誰能生起？有幾種憶宿命智？應該如何生起？答：八一切入（八種禪定境界），二一切入（兩種禪定境界），在第四禪中心得自在，是能夠生起憶宿命智的人。

【English Translation】 English version Entering the fourth Dhyana (禪定, meditative state), one attains freedom. Gaining the divine eye (天眼, ability to see beyond the physical realm) and arising the telepathic knowledge (他心智, ability to know the minds of others). How should it arise? A beginner in meditation should cultivate the four bases of psychic power (四如意足, four foundations for achieving supernatural abilities) in this way, gaining freedom with the mind, pure and unmoving, entering the all-embracing light (光一切入, a state of meditative absorption). Emerging peacefully from the fourth Dhyana, first fill the body with light. Use the divine eye to see the colors of one's own mind and thoughts (意色, mental colors). This arises dependent on the consciousness of form (色意識, consciousness associated with form). Know it in this way. Use one's own mind to transform and observe the changes in color. This color arises from the root of joy (喜根, the feeling of joy), this color arises from the root of sorrow (憂根, the feeling of sorrow), this color arises from the root of equanimity (舍根, the feeling of equanimity). If it corresponds with the root of joy, when the mind arises, the mental color is like the color of ghee (酪酥, clarified butter). If it corresponds with the root of sorrow, when the mind arises, it becomes like purple. If it corresponds with the root of equanimity, when the mind arises, it becomes like honey color. If it corresponds with desire (愛慾, craving), when the mind arises, it becomes like yellow. If it corresponds with anger (瞋恚, hatred), when the mind arises, it becomes like black. If it corresponds with ignorance (無明, delusion), when the mind arises, it becomes like turbid color. If it corresponds with faith (信, confidence) and wisdom (智, knowledge), when the mind arises, it becomes like clear color. That meditator, in this way, through the transformation of oneself, distinguishes the changes in color. At this time, fill the bodies of others with light. Use the divine eye to see the colors of the minds and thoughts of others. He uses the mind to transform, distinguishing the changes in color, and uses the changes in color to distinguish the changes in mind. Having distinguished and arisen the telepathic knowledge in this way, arising the telepathic knowledge, remove the distinctions of the changes in color, only taking the actual matters of the mind. That meditator, in this way, through cultivation, makes the mind pure and white. Or having a loving mind, knows having a loving mind; or not having a loving mind, knows not having a loving mind. If having an angry mind, knows having an angry mind; if not having anger, knows not having an angry mind. In this way, all that can be known by the telepathic knowledge, there are eight matters: small matters, large matters, matters of the path (道事, matters related to spiritual practice), immeasurable matters, past matters, future matters, present matters, external matters. That non-outflow (無漏, free from defilements) telepathic knowledge is not the realm of ordinary people, the minds of beings born in the formless realm (無色處, realm of immaterial beings), only the realm of the Buddha. If a Shravaka (聲聞, a disciple who hears and follows the teachings) attains freedom, he can know the minds of a thousand worlds. From this, a Pratyekabuddha (緣覺, a solitary enlightened one) knows the most, the Tathagata (如來, the Buddha) is immeasurable. (The telepathic knowledge is now complete). Question: Who can arise the knowledge of past lives (憶宿命智, ability to remember past lives)? How many kinds of knowledge of past lives are there? How should it arise? Answer: The eight all-embracing absorptions (八一切入, eight stages of meditative absorption), the two all-embracing absorptions (二一切入, two stages of meditative absorption), gaining freedom with the mind in the fourth Dhyana, are those who can arise the knowledge of past lives.

命智。復說云何色界處。答于第四禪心得自在。是其能起。復說於四禪得起幾種憶宿命。答三種憶宿命。一者多持生。二者生所造。三者修行所成。於是多持生者。以四行憶宿命智。善取彼相故。見彼分相故。諸根分明故。攝彼性故。此四行多持生憶宿命。于彼最勝彼憶七宿命。諸天諸龍諸鳳凰。以生所成憶宿命。于彼最勝憶十四宿命。修行所成者。修如意足。問云何應起憶宿命。答初坐禪人如是修四如意足。以信得自在。清白至不動。從現坐處。於一日所作事。或以身。或以意。或以口。憶一切事。如是于夜所作。如是一日二日。次第乃至一月憶彼一切事。如是二月所作事。如是次第乃至一年所作事。如是二年三年百年所作事。如是乃至初生所作事。憶彼一切。爾時久遠過去心心數法有後生。心心數法現生。依初心心數法得生。以心相續生。現觀因緣。憶識流轉。兩俱不斷。於此世生。于彼世生。彼坐禪人如是以心修行清白。憶宿命不一種。如是一生二生三生四生等。如是一切。初坐禪人於此生已憶一切。若坐禪人不能憶彼生。彼不應舍精進。更重令起禪。已起禪善哉令自在。如磨鏡法。善哉已得自在。現憶如初。于彼成憶。若自從一生。出彼心成憶。彼最樂已見方便。不可憶畜生生。及無色生及無想生不可想。無

【現代漢語翻譯】現代漢語譯本：命智（Mìng Zhì）。又問，什麼是憶宿命的『處』（chù，地點，處所）？回答說，在第四禪（dì sì chán，佛教禪定的一種境界）中，心能得自在，這是憶宿命智生起的基礎。又問，在四禪中，能生起幾種憶宿命？回答說，有三種憶宿命：一是多持生（duō chí shēng，天生具有的），二是生所造（shēng suǒ zào，由生命經歷造成的），三是修行所成（xiū xíng suǒ chéng，通過修行獲得的）。對於多持生來說，通過四種行相（sì zhǒng xíng xiàng）憶宿命智。因為善於把握過去的相（xiàng，表象），因為能見到過去的細微之處，因為諸根（zhū gēn，眼、耳、鼻、舌、身、意六種感覺器官）分明，因為能攝取過去的本質。這四種行相成就了多持生的憶宿命。在多持生中，最殊勝的能憶起七世的宿命。諸天（zhū tiān，天神），諸龍（zhū lóng，龍族），諸鳳凰（zhū fèng huáng，鳳凰），以生所成的憶宿命，其中最殊勝的能憶起十四世的宿命。修行所成，是通過修習如意足（rú yì zú，一種禪定功夫）。問：應該如何生起憶宿命？回答說：初學禪定的人應該這樣修習四如意足（sì rú yì zú）：以信（xìn，信念）得自在，清凈無染直至不動搖。從現在所坐之處開始，回憶一日之內所做的事情，無論是身體所為，還是意念所想，或是口中所說，憶起所有的事情。像這樣回憶夜晚所做的事情，像這樣回憶一日、二日，逐漸乃至一月，憶起所有的事情。像這樣回憶二月所做的事情，像這樣逐漸乃至一年所做的事情，像這樣回憶二年、三年、百年所做的事情，像這樣乃至回憶初生時所做的事情，憶起所有的事情。那時，久遠過去的心（xīn，意識）和心數法（xīn shù fǎ，心理活動）有後生，心和心數法現在生起，依靠最初的心和心數法而生。以心相續不斷地生起，現觀（xiàn guān，如實觀察）因緣（yīn yuán，事物生起的原因和條件），憶識（yì shí，記憶和識別）流轉（liú zhuǎn，輪迴），兩者都不間斷。於此世生，于彼世生。這位坐禪的人像這樣以清凈的心修行，憶宿命不是單一的，而是一生、二生、三生、四生等等，像這樣憶起一切。初學禪定的人在此生已經憶起一切。如果坐禪的人不能憶起過去的生命，他不應該放棄精進（jīng jìn，努力修行），更應該重新開始禪定，已經生起的禪定要善加保持，令其自在，就像磨鏡子一樣。善哉，已經獲得自在，現在憶起就像最初一樣，於此成就憶宿命。如果自從一生開始，他的心成就了憶宿命，他最快樂，因為已經看到了方法。不可憶起畜生（chù shēng，動物）的生命，以及無色界（wú sè jiè，沒有物質的境界）的生命，以及無想天（wú xiǎng tiān，沒有思想的境界）的生命，不可思議。

【English Translation】 English version: Mingzhi (Míng Zhì). Again, what is the 'place' (chù, location, place) for the wisdom of remembering past lives? The answer is that in the Fourth Dhyana (dì sì chán, a state of Buddhist meditation), the mind can be at ease, which is the foundation for the arising of the wisdom of remembering past lives. Again, how many kinds of remembering past lives can arise in the four dhyanas? The answer is that there are three kinds of remembering past lives: first, those born with it (duō chí shēng, naturally endowed), second, those created by life experiences (shēng suǒ zào, caused by life experiences), and third, those achieved through practice (xiū xíng suǒ chéng, obtained through cultivation). For those born with it, they remember past lives through four aspects (sì zhǒng xíng xiàng). Because they are good at grasping the past appearances (xiàng, appearances), because they can see the subtle details of the past, because the senses (zhū gēn, the six sense organs: eyes, ears, nose, tongue, body, and mind) are clear, and because they can capture the essence of the past. These four aspects accomplish the remembering of past lives for those born with it. Among those born with it, the most excellent can remember seven past lives. The devas (zhū tiān, gods), the nagas (zhū lóng, dragons), and the phoenixes (zhū fèng huáng, phoenixes), remember past lives through life experiences, and the most excellent among them can remember fourteen past lives. Those achieved through practice are through the practice of the psychic power of fulfilling wishes (rú yì zú, a kind of meditative skill). Question: How should one arouse the remembering of past lives? The answer is: A beginner in meditation should practice the four psychic powers of fulfilling wishes (sì rú yì zú) in this way: with faith (xìn, belief) one gains freedom, pure and unblemished until unmoving. Starting from the place where one is sitting now, recall the things done within a day, whether done by the body, thought by the mind, or spoken by the mouth, recall all the things. Like this, recall the things done at night, like this, recall for one day, two days, gradually up to a month, recall all the things. Like this, recall the things done in two months, like this, gradually up to a year, recall the things done, like this, recall the things done in two years, three years, a hundred years, like this, even recall the things done at the time of birth, recall all the things. At that time, the mind (xīn, consciousness) and mental activities (xīn shù fǎ, psychological activities) of the distant past have subsequent births, the mind and mental activities now arise, relying on the initial mind and mental activities to arise. With the mind continuously arising, directly observing (xiàn guān, observing reality as it is) the causes and conditions (yīn yuán, the causes and conditions for the arising of things), the flow of memory and recognition (yì shí, memory and recognition) (liú zhuǎn, reincarnation), both are uninterrupted. Born in this life, born in that life. This meditating person practices with a pure mind in this way, the remembering of past lives is not singular, but one life, two lives, three lives, four lives, and so on, like this, remembering everything. The beginner in meditation has already remembered everything in this life. If the meditating person cannot remember past lives, he should not give up diligence (jīng jìn, diligent practice), but should start meditation again, and the meditation that has already arisen should be well maintained, allowing it to be at ease, just like polishing a mirror. Excellent, having already gained freedom, now remembering is like the beginning, and the remembering of past lives is accomplished. If, since the beginning of one life, his mind has accomplished the remembering of past lives, he is most happy because he has seen the method. It is impossible to remember the lives of animals (chù shēng, animals), as well as the lives of the formless realm (wú sè jiè, the realm without matter), as well as the lives of the realm of non-perception (wú xiǎng tiān, the realm without thought), inconceivable.

想性故。長老輸毗多於彼最勝憶宿命智。七種小大不應說過去內外。內外於過去已所得道果。或國或村當憶。彼成過去想。憶宿命智。從智憶陰相續。憶宿命智。從此外道憶四十劫。過彼不能憶。身無力故。聖聲聞憶一萬劫。從此最大聲聞。從彼最大緣覺。從彼如來正遍覺。自他宿命及行及處一切。余唯憶自宿命。少憶他宿命。正遍覺隨其所樂憶一切。餘次第憶。正遍覺若入三昧。若不入三昧。若不入三昧常憶。余唯入三昧(憶宿命智已竟)。

問天眼誰起。幾種天眼云何能起天眼。答光明為九。或光明為五。或光明一切入事。于第四禪得自在。有眼性是其所能起。幾種天眼者。答二種天眼。業果報所成。修行所成。於是典藏天眼。從果報所成。是以得見寶藏或有珠或無珠。修行所成者。修行四如意足。云何能起天眼者。初坐禪人如是修四如意足。以心得自在。清白至不動。光一切入。入第四禪作意光想。及日想受持。此日如夜。此夜如日。以心無礙無所著。現修行心成有光明。彼坐禪人修行其心。成有光明。無闇障礙。過日光明。彼坐禪人如是心修行。以光明令滿於內。作意色形。以智令滿光明。彼非天眼。以智見內光明色。此謂天眼。彼坐禪人以天眼清凈過人眼。見眾生或終或生。或粗或妙。或善色或丑色

【現代漢語翻譯】現代漢語譯本：想蘊的特性是如此。長老輸毗多（Subhita Thera）擁有最殊勝的憶宿命智（Pubbenivasanussati-ñana，回憶前世的智慧）。有七種無論大小都不應說的過去內外之事。內外指的是過去已經獲得的道果。無論是國家還是村莊，都應當回憶。這構成了對過去的想。憶宿命智從智慧和想蘊的相續中產生。憶宿命智，外道可以回憶起四十劫（Kalpa，佛教時間單位）的事情，超過這個範圍就無法回憶，因為身體沒有足夠的力量。聖聲聞（Savaka，佛陀的弟子）可以回憶起一萬劫的事情。從此往上，最偉大的聲聞，再往上是緣覺（Paccekabuddha，獨自覺悟者），再往上是如來正遍覺（Tathagata Sammasambuddha，圓滿覺悟的佛陀），他們可以回憶起自己和他人的宿命，以及行為和處所的一切。其他人只能回憶起自己的宿命，少數能回憶起他人的宿命。正遍覺可以隨自己的意願回憶起一切。其他人則按順序回憶。正遍覺無論是否進入三昧（Samadhi，禪定），都能持續回憶。其他人只能在進入三昧時才能回憶（憶宿命智已竟）。

問：天眼（Dibba-cakkhu，超人的視覺能力）由誰而生起？有幾種天眼？如何能夠生起天眼？答：光明有九種，或者光明有五種，或者光明完全進入事物。在第四禪（Fourth Jhana，禪定的第四個階段）中獲得自在。具有眼根的特性是能夠生起天眼。有幾種天眼呢？答：有兩種天眼，一種是業果報所成，一種是修行所成。在典藏中，天眼是從果報所成，因此能夠看見寶藏，或者有珠，或者沒有珠。修行所成者，通過修行四如意足（Iddhipada，通往神通的四種方法）。如何能夠生起天眼呢？初學禪定的人應該這樣修行四如意足，以心得自在，清白直至不動。光明完全進入，進入第四禪，作意光明之想，以及日想，受持。將白天看作夜晚，將夜晚看作白天，以心無礙無所著。現在修行的心成就光明。這位禪定修行者修行其心，成就光明，沒有黑暗障礙，超越日光的光明。這位禪定修行者這樣修行其心，以光明充滿內心，作意色形，以智慧充滿光明。這不是天眼，而是以智慧看見內在光明的顏色，這被稱為天眼。這位禪定修行者以天眼清凈超越人眼，看見眾生或終或生，或粗或妙，或善色或丑色。

【English Translation】 English version: Such is the characteristic of the thought aggregate. The Elder Subhita possessed the most excellent Recollection of Past Lives Knowledge (Pubbenivasanussati-ñana, knowledge of recollecting past existences). There are seven kinds of past internal and external matters, whether small or large, that should not be spoken of. Internal and external refer to the fruits of the path already attained in the past. Whether it be a country or a village, one should recollect. This constitutes the thought of the past. Recollection of Past Lives Knowledge arises from the continuity of wisdom and the thought aggregate. With Recollection of Past Lives Knowledge, non-Buddhists can recall up to forty aeons (Kalpa, a Buddhist unit of time). Beyond that, they cannot recall because the body lacks the strength. Noble disciples (Savaka, disciples of the Buddha) can recall up to ten thousand aeons. From there upwards, the greatest disciples, then the Solitary Buddhas (Paccekabuddha, one who attains enlightenment alone), then the Perfectly Enlightened Buddhas (Tathagata Sammasambuddha, the fully enlightened Buddha), they can recall all of their own and others' past lives, as well as actions and places. Others can only recall their own past lives, and a few can recall others' past lives. The Perfectly Enlightened Buddha can recall everything according to their pleasure. Others recall in sequence. The Perfectly Enlightened Buddha can recall constantly, whether in meditative absorption (Samadhi, a state of meditative concentration) or not. Others can only recall when in meditative absorption (End of Recollection of Past Lives Knowledge).

Question: By whom is the Divine Eye (Dibba-cakkhu, superhuman vision) arisen? How many kinds of Divine Eye are there? How can one arise the Divine Eye? Answer: Light has nine kinds, or light has five kinds, or light completely enters into things. One attains mastery in the Fourth Jhana (the fourth stage of meditative absorption). Having the characteristic of the eye faculty is what enables one to arise the Divine Eye. How many kinds of Divine Eye are there? Answer: There are two kinds of Divine Eye: one is born of the result of karma, and the other is born of practice. In the canon, the Divine Eye is born of the result of karma, therefore one can see treasures, either with jewels or without jewels. The one born of practice is through practicing the four bases of power (Iddhipada, the four means to attain psychic powers). How can one arise the Divine Eye? A beginner in meditation should practice the four bases of power in this way, with the mind attaining mastery, pure until unmoving. Light completely enters, entering the Fourth Jhana, focusing on the thought of light, as well as the thought of the sun, maintaining it. Seeing day as night, and night as day, with the mind unhindered and unattached. The mind now practicing achieves light. This meditator practices their mind, achieving light, without darkness or obstruction, surpassing the light of the sun. This meditator practices their mind in this way, filling the interior with light, focusing on color and form, filling the light with wisdom. This is not the Divine Eye, but seeing the color of the inner light with wisdom, this is called the Divine Eye. This meditator, with the Divine Eye, pure and surpassing the human eye, sees beings either dying or being born, either coarse or subtle, either of good color or of ugly color.

。生於善趣。生於惡趣。如業所作。如是一切眾生。於是若能起天眼。此煩惱彼所應斷。所謂疑不正憶。懈怠睡眠。慢邪喜惡口。急疾精進。遲緩精進。多語種種想。最觀色。此煩惱以此一一成就若令起天眼。其定成退。若其定退光明亦失。見色亦失。是故彼煩惱善哉應斷。若已斷此煩惱。若復不得定自在。以不自在天眼成小。彼坐禪人以小天眼知少光明。見色亦小。是故世尊說。是時我小定。是時我小眼。我以小眼知少光明。我見小色。是時我無量三昧。是時我無量天眼。我以此無量天眼。我知無量光明。我見無量色。於是初坐禪人非可愛色。非可畏怖色。如初說過天眼五種事。所謂小事現事內事外事內外事。依天眼生四智。未來分智。自所作業智。如行業智。業果報智。於是以未來分智。于未來色當起知之。以自所作業智。見他人所造業。以此業此人當往彼趣。以如行業智。見人生趣。以此業此人先生此知之。以業果報智。至此時至此趣。至此煩惱。至此方便。此業應熟。此業不應熟。此業應多受。此業應少受知之。於是聲聞得自在。見一千世間。從此緣覺見最多。如來見無量(天眼已竟)。

於是此散句。以天眼為見色。於一種修行定。唯見色不聲聞。若以天耳為聞聲。於一種修行定。唯聞聲不見色。若

【現代漢語翻譯】現代漢語譯本：生於善趣（好的去處），生於惡趣（壞的去處），一切眾生皆如其業力所為。如果有人能夠生起天眼（ दिव्यचक्षुः，divyacakṣuḥ，一種超自然視覺），那麼他就應該斷除這些煩惱：疑慮、不正念、懈怠、睡眠、傲慢、邪見、喜歡惡語、急躁冒進、遲緩懈怠、多語、種種妄想、以及執著于外在的色相。如果這些煩惱中的任何一個存在，即使生起了天眼，他的禪定也會退失。如果禪定退失，光明也會消失，見到的色相也會消失。因此，應該努力斷除這些煩惱。如果已經斷除了這些煩惱，但仍然無法獲得禪定的自在，那麼因為不自在，天眼也會變得微小。這樣的禪修者只能以微小的天眼看到少許光明，見到的色相也很小。所以，世尊（भगवान्，bhagavān，對佛陀的尊稱）說：『那時我的禪定很小，那時我的天眼也很小。我以微小的天眼看到少許光明，我見到微小的色相。那時我的三昧（समाधि，samādhi，禪定）是無量的，那時我的天眼也是無量的。我以這無量的天眼，知道無量的光明，我見到無量的色相。』因此，初學禪修者所見到的色相，既非完全可愛，也非完全可怖。正如之前所說，天眼有五種作用：小事、顯現的事、內在的事、外在的事、以及內外的事。依靠天眼可以生起四種智慧：未來分智、自所作業智、如行業智、以及業果報智。通過未來分智，可以預知未來將要出現的色相。通過自所作業智，可以看到他人所造的業，並以此判斷此人將往生何處。通過如行業智，可以看到眾生往生的去處，並以此判斷此人前世所造的業。通過業果報智，可以知道何時、往生何處、遭受何種煩惱、以及採取何種方法，此業應該成熟，此業不應該成熟，此業應該多受，此業應該少受。因此，聲聞（श्रावक，śrāvaka，佛陀的弟子）可以自在地看到一千個世間。從此，緣覺（प्रत्येकबुद्ध，pratyekabuddha，獨自覺悟者）可以看到更多。如來（तथागत，tathāgata，佛陀的稱號之一）則可以看到無量（天眼的部分到此結束）。因此，這句散句說，天眼的作用是見色。在一種修行禪定中，只能見到色相，而聲聞則不然。如果以天耳（ दिव्यश्रोत्र，divyaśrotra，一種超自然聽覺）來聽聲音，在一種修行禪定中，只能聽到聲音，而見不到色相。如果...

【English Translation】 English version: Born in a good realm, born in a bad realm, all beings are as their karma dictates. If one can develop the divine eye (दिव्यचक्षुः，divyacakṣuḥ, a supernatural vision), then one should abandon these afflictions: doubt, incorrect mindfulness, laziness, sleep, arrogance, wrong views, fondness for harsh speech, hasty progress, slow progress, excessive talk, various thoughts, and attachment to external forms. If any of these afflictions are present, even if the divine eye has arisen, one's concentration will decline. If concentration declines, the light will also disappear, and the forms seen will also disappear. Therefore, one should strive to abandon these afflictions. If one has already abandoned these afflictions, but still cannot attain freedom in concentration, then because of this lack of freedom, the divine eye will become small. Such a meditator can only see a little light with a small divine eye, and the forms seen are also small. Therefore, the World-Honored One (भगवान्，bhagavān, an honorific for the Buddha) said: 'At that time, my concentration was small, at that time, my divine eye was also small. With a small divine eye, I saw a little light, and I saw small forms. At that time, my samadhi (समाधि，samādhi, concentration) was immeasurable, at that time, my divine eye was also immeasurable. With this immeasurable divine eye, I knew immeasurable light, and I saw immeasurable forms.' Therefore, the forms seen by a beginner meditator are neither completely pleasing nor completely frightening. As mentioned before, the divine eye has five functions: small matters, manifest matters, internal matters, external matters, and internal and external matters. Relying on the divine eye, four kinds of wisdom can arise: wisdom of future divisions, wisdom of one's own actions, wisdom according to conduct, and wisdom of karmic retribution. Through the wisdom of future divisions, one can foresee the forms that will appear in the future. Through the wisdom of one's own actions, one can see the karma created by others, and thereby judge where this person will be reborn. Through the wisdom according to conduct, one can see the destination of beings' rebirth, and thereby judge the karma created by this person in the past. Through the wisdom of karmic retribution, one can know when, where, what afflictions will be suffered, and what methods will be adopted, this karma should ripen, this karma should not ripen, this karma should be experienced much, this karma should be experienced little. Therefore, a Śrāvaka (श्रावक，śrāvaka, a disciple of the Buddha) can freely see a thousand worlds. From this, a Pratyekabuddha (प्रत्येकबुद्ध，pratyekabuddha, a solitary enlightened one) can see even more. The Tathagata (तथागत，tathāgata, one of the titles of the Buddha) can see immeasurable (the section on the divine eye ends here). Therefore, this scattered sentence says that the function of the divine eye is to see forms. In one kind of meditative concentration, one can only see forms, but not hear. If one uses the divine ear (दिव्यश्रोत्र，divyaśrotra, a supernatural hearing) to hear sounds, in one kind of meditative concentration, one can only hear sounds, but not see forms. If...

為見聞二俱修行定。亦見亦聞。若為見聞知他心。修行于定。亦見聞知他心。若為見一方。修行于定。非見余方。不聞不知他心。若不少修行于定。於一切方。亦見亦聞。亦知他心。五神通。世間神通。有漏色界系凡夫共。若善神通。學人及凡夫共或阿羅漢無記神通。五神通。不于無色界生(解脫道說神通道已竟)。

解脫道論分別慧品第十

問云何慧。何相何味何起何處何功德。慧者何義。幾功德為得波若。幾種波若。答意事如見。此謂波若。複次作意饒益不饒益。作意莊嚴。此謂波若。如阿毗曇中說。云何波若。是波若是慧是智。是擇法妙相隨觀。彼觀聰明曉了分別。思惟見大易悟牽正智。慧鉤慧根慧力慧仗慧殿慧光慧明慧燈慧實。不愚癡擇法正見。此謂波若。如達為相。擇為味。不愚癡為起。四諦為處。複次了義光明為相。入正法為味。除無明闇為起。四辯為處。何功德者。波若無量功德。當以略聞此偈。

以慧凈諸戒　　入禪亦二慧　以慧修諸道　　以慧見彼果　波若為勝善　　慧眼最無上　慧退是穢污　　慧增長無上　慧破諸外論　　非世至所著　有慧人最妙　　顯說善語言　此世及彼世　　解脫聞苦樂　諸義及精進　　勇猛有慧人　悉見此諸法　　因緣諸語言　教誡

【現代漢語翻譯】現代漢語譯本爲了見和聞兩種能力都通過修行禪定而獲得。既能見又能聞。如果爲了通過見和聞來了解他人的心，就要修行禪定。通過見和聞也能瞭解他人的心。如果爲了看到一方，通過修行禪定，就不能看到其他方，也不能聽到或知道他人的心。如果不稍微修行禪定，就能在一切方都既能見又能聞，也能知道他人的心。五神通（天眼通、天耳通、他心通、宿命通、神足通），是世間的神通，是有煩惱的，與凡夫共有。如果是善神通，則是學人和凡夫共有，或者阿羅漢的無記神通。五神通，不是在無煩惱中產生的（解脫道論關於神通的論述到此結束）。

解脫道論分別慧品第十

問：什麼是慧（prajna，智慧）？它的相（lakshana，特徵）、味（rasa，作用）、起（paccupatthana，顯現）、處（pada，基礎）、功德（anisaṃsa，利益）是什麼？慧是什麼意思？需要多少功德才能獲得般若（prajna，智慧）？般若有幾種？答：對意念之事如同親見一樣清晰，這叫做般若。進一步說，對作意（manasikara，心理活動）有益或無益，對作意進行莊嚴，這叫做般若。正如《阿毗曇》中所說：什麼是般若？這般若是慧，是智，是擇法（dharmavicaya，選擇正確的法）的微妙之相，是隨觀（anupassana，如實觀察）。彼觀（paśyati，觀察者）聰明、曉了、分別、思惟，能見到大的、容易理解的、牽引正確的智慧。慧是鉤、慧是根、慧是力、慧是仗、慧是殿、慧是光、慧是明、慧是燈、慧是實。不愚癡，能選擇正確的法，是正見（sammaditthi，正確的見解）。這叫做般若。如達（tathata，如實）是它的相，擇（vicaya，選擇）是它的味，不愚癡是它的起，四諦（cattāri ariyasaccāni，四聖諦）是它的處。進一步說，瞭解意義的光明是它的相，進入正法是它的味，去除無明（avijja，無知）的黑暗是它的起，四辯（patisambhida，四無礙解）是它的處。有什麼功德呢？般若有無量的功德，可以用這首偈頌來概括：

以慧清凈諸戒，入禪也有兩種慧；以慧修習諸道，以慧見到彼果。般若是最殊勝的善，慧眼是最無上的；慧的退失是污穢，慧的增長是無上的。慧能破除各種外道理論，不是世間人所執著的；有慧的人最美妙，能清晰地說出善妙的語言。此世和彼世，都能從苦樂中解脫；對於各種意義和精進，勇猛的人是有智慧的。都能看到這些諸法，因緣和各種語言；教誡。

【English Translation】 English version To cultivate concentration to perfect both seeing and hearing. One both sees and hears. If one cultivates concentration to know the minds of others through seeing and hearing, one can know the minds of others through seeing and hearing. If one cultivates concentration to see one direction, one cannot see other directions, nor hear or know the minds of others. If one does not cultivate concentration even a little, one can see and hear in all directions, and also know the minds of others. The five supernormal powers (pañcābhijñā, including divine eye, divine ear, knowledge of others' minds, recollection of past lives, and psychic powers) are worldly supernormal powers, which are defiled and shared by ordinary beings. If they are wholesome supernormal powers, they are shared by learners and ordinary beings, or they are the unconditioned supernormal powers of Arhats. The five supernormal powers do not arise in the absence of defilements (the discussion of supernormal powers in the Path of Liberation is now complete).

The Path of Liberation, Chapter Ten: Analysis of Wisdom

Question: What is wisdom (prajna)? What are its characteristics (lakshana), taste (rasa), manifestation (paccupatthana), basis (pada), and benefits (anisaṃsa)? What does wisdom mean? How many merits are needed to attain prajna? How many kinds of prajna are there? Answer: The ability to perceive mental objects as clearly as if seeing them directly is called prajna. Furthermore, discerning whether an intention (manasikara) is beneficial or unbeneficial, and adorning the intention, is called prajna. As it is said in the Abhidhamma: What is prajna? Prajna is wisdom, is knowledge, is the subtle characteristic of discrimination of dharmas (dharmavicaya), is contemplation (anupassana). The observer (paśyati) is intelligent, understanding, discerning, and thoughtful, able to see the great, easily understood, and guiding correct wisdom. Wisdom is a hook, wisdom is a root, wisdom is a power, wisdom is a support, wisdom is a palace, wisdom is a light, wisdom is a brightness, wisdom is a lamp, wisdom is a reality. It is non-delusion, able to choose the correct dharma, and is right view (sammaditthi). This is called prajna. Suchness (tathata) is its characteristic, choice (vicaya) is its taste, non-delusion is its manifestation, and the Four Noble Truths (cattāri ariyasaccāni) are its basis. Furthermore, the light of understanding meaning is its characteristic, entering the right dharma is its taste, removing the darkness of ignorance (avijja) is its manifestation, and the four kinds of eloquence (patisambhida) are its basis. What are its benefits? Prajna has immeasurable benefits, which can be summarized in this verse:

With wisdom, one purifies all precepts, and there are two kinds of wisdom in entering meditation; With wisdom, one cultivates all paths, and with wisdom, one sees their fruits. Prajna is the most excellent good, and the eye of wisdom is the most supreme; The decline of wisdom is defilement, and the increase of wisdom is unsurpassed. Wisdom can break through various heretical theories, and is not clung to by worldly people; A person with wisdom is most wonderful, able to clearly speak excellent words. In this life and the next, one can be liberated from suffering and joy; For all meanings and diligence, the courageous person is wise. One can see all these dharmas, causes and conditions, and all kinds of languages; Exhortations.

及名色　　彼即四諦語　是有慧境界　　以慧除眾惡　愛瞋恚無明　　以智除生死　除余不可除

問慧者何義。答智義。能除為義。幾功德為得慧者。十一功德。尋修多羅義。多善事。清凈居。止觀。四諦。作分明處。心停住常在禪。無蓋心。離無智慧人。修行智慧人樂著。幾種慧者。答二種三種四種。問云何二種慧。答所謂世慧出世慧。於是聖道果相應慧。是出世慧。余是世慧。世慧者。有漏有結有縛是流是厄是蓋是所觸是趣是有煩惱。出世慧者。無漏無結無縛無流無厄無蓋無所觸無趣無煩惱。三種慧者。思慧聞慧修慧。於是不從他聞。若自作業智。若得隨諦相應智。于功乃明處。此謂思慧。於此處從他聞得慧。此謂聞慧。若入三昧彼慧悉修。是修慧。複次三種慧。來曉了去曉了方便曉了。於是現作意。此不善法成退。善法成增長。於是慧此謂來曉了。復作意此不善法增長。善法成退。於是慧此謂去曉了。於此一切方便慧。此謂方便曉了。複次三種慧。聚慧不聚慧非聚非非聚慧。三地善慧。此謂聚慧。於四道慧。是謂不聚慧。於四地及果報。於三地事有記慧。此謂非聚非非聚慧。四種慧者。自作業智。隨諦相應智。道等分智。果等分智。於是十處正見。是謂自作業智。若見陰或無常或苦或無我。如是相

【現代漢語翻譯】現代漢語譯本及名色（nama-rupa，名色：構成個體存在的要素，包括精神和物質兩方面）　　彼即四諦語（catu-ariya-sacca，四聖諦：苦、集、滅、道）　是有慧境界　　以慧除眾惡　愛瞋恚無明（lobha, dosa, moha，貪、嗔、癡：佛教中的三種根本煩惱）　　以智除生死　除余不可除

問：慧者何義？答：智義。能除為義。幾功德為得慧者？十一功德。尋修多羅（sutra，經）義。多善事。清凈居。止觀（samatha-vipassana，止觀：佛教的兩種修行方法，止是止息雜念，觀是觀察實相）。四諦（catu-ariya-sacca，四聖諦：苦、集、滅、道）。作分明處。心停住常在禪（dhyana，禪那：冥想狀態）。無蓋心。離無智慧人。修行智慧人樂著。幾種慧者？答：二種、三種、四種。問：云何二種慧？答：所謂世慧、出世慧。於是聖道果相應慧。是出世慧。余是世慧。世慧者：有漏、有結、有縛、是流、是厄、是蓋、是所觸、是趣、是有煩惱。出世慧者：無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱。三種慧者：思慧、聞慧、修慧。於是不從他聞。若自作業智。若得隨諦相應智。于功乃明處。此謂思慧。於此處從他聞得慧。此謂聞慧。若入三昧（samadhi，三昧：專注的狀態）彼慧悉修。是修慧。複次三種慧：來曉了、去曉了、方便曉了。於是現作意。此不善法成退。善法成增長。於是慧此謂來曉了。復作意此不善法增長。善法成退。於是慧此謂去曉了。於此一切方便慧。此謂方便曉了。複次三種慧：聚慧、不聚慧、非聚非非聚慧。三地善慧。此謂聚慧。於四道慧。是謂不聚慧。於四地及果報。於三地事有記慧。此謂非聚非非聚慧。四種慧者：自作業智。隨諦相應智。道等分智。果等分智。於是十處正見。是謂自作業智。若見陰（khandha，蘊：構成個體存在的五種要素，色、受、想、行、識）或無常或苦或無我。如是相

【English Translation】 English version And name and form (nama-rupa, name and form: the elements constituting individual existence, including both mental and material aspects) - that is the language of the Four Noble Truths (catu-ariya-sacca, Four Noble Truths: suffering, origin, cessation, path). It is the realm of wisdom; with wisdom, eliminate all evils. Love, hatred, and ignorance (lobha, dosa, moha, greed, hatred, and delusion: the three root defilements in Buddhism) - with knowledge, eliminate birth and death. Eliminate what cannot be eliminated otherwise.

Question: What is the meaning of 'wisdom'? Answer: The meaning of 'knowledge'. 'Able to eliminate' is its meaning. How many merits are required to attain wisdom? Eleven merits: seeking the meaning of the sutras (sutra, discourses of the Buddha), performing many good deeds, dwelling in purity, practicing tranquility and insight (samatha-vipassana, calm abiding and insight meditation), understanding the Four Noble Truths (catu-ariya-sacca, Four Noble Truths: suffering, origin, cessation, path), creating clear distinctions, keeping the mind constantly in meditation (dhyana, meditative state), having a mind free from hindrances, avoiding those without wisdom, and delighting in practicing with those who possess wisdom. How many kinds of wisdom are there? Answer: Two kinds, three kinds, and four kinds. Question: What are the two kinds of wisdom? Answer: Worldly wisdom and supramundane wisdom. The wisdom that corresponds to the path and fruit of the Noble Path is supramundane wisdom. The rest is worldly wisdom. Worldly wisdom is associated with outflows, fetters, bonds, currents, distress, hindrances, contact, destinations, and afflictions. Supramundane wisdom is without outflows, fetters, bonds, currents, distress, hindrances, contact, destinations, and afflictions. The three kinds of wisdom are: reflective wisdom, learned wisdom, and cultivated wisdom. Reflective wisdom is attained without hearing from others, through one's own work and knowledge, or through attaining knowledge that corresponds to the truth. It clarifies matters effectively. Learned wisdom is attained by hearing from others. Cultivated wisdom is developed when one enters samadhi (samadhi, a state of concentrated meditation) and cultivates that wisdom. Furthermore, there are three kinds of wisdom: wisdom of understanding what comes, wisdom of understanding what goes, and wisdom of skillful means. When one directs their attention to the present, and unwholesome qualities diminish while wholesome qualities increase, this is called wisdom of understanding what comes. When one directs their attention and unwholesome qualities increase while wholesome qualities diminish, this is called wisdom of understanding what goes. All skillful means are wisdom of skillful means. Furthermore, there are three kinds of wisdom: accumulative wisdom, non-accumulative wisdom, and neither accumulative nor non-accumulative wisdom. Wholesome wisdom in the three planes is called accumulative wisdom. Wisdom in the four paths is called non-accumulative wisdom. Wisdom regarding the four planes and their fruits, and wisdom regarding the three planes with memory, is called neither accumulative nor non-accumulative wisdom. The four kinds of wisdom are: knowledge of one's own actions, knowledge corresponding to the truth, knowledge of the path's division, and knowledge of the fruit's division. Right view in ten places is called knowledge of one's own actions. If one sees the aggregates (khandha, aggregates: the five components that constitute individual existence: form, feeling, perception, mental formations, and consciousness) as impermanent, suffering, or without self, such is the aspect.

似忍。此謂隨諦相似智。於四道慧。此謂道分智。於四果慧。此謂果等分智。複次四種慧欲界慧色界慧無色界慧無系慧。於是欲界善有記慧。此謂欲界慧。色界善有記慧。此謂色界慧。無色界善有記慧。此謂無色界慧。于道果慧。此謂無系慧。複次四種慧。法智比智他心智等智。於四道及於四果慧。此謂法智。彼坐禪人以此法智。成就過去未來現在智。久過去亦智。未來亦智。此諦智此謂比智。知他心此謂他心智。除此三智余慧。此謂等智。複次四種慧。有慧為聚非為非聚。有慧為非聚非為聚。有慧為聚亦為非聚。有慧非為聚非非為聚。於是欲界善慧。是慧為聚非不為聚。於四道慧為非聚不為聚。於色界及無色界善慧。是慧為聚亦為非聚。於四地果報。於三地事有記慧。是慧非為聚。亦非為非聚。複次四種慧。有慧有為厭患非為達。有慧為達非為厭患。有慧為厭患亦為達。有慧不為厭患亦不為達。於是慧為厭欲。不為通達神通。及不通達四諦。此謂慧為厭患不為達。現得厭欲。以慧達神通非達四諦。此謂波若。為達非為厭患。於四道慧為厭患亦為達。余慧非為厭患亦非為達。複次四種慧。義辯法辯辭辯樂說辯。于義智此謂義辯。於法智此謂法辯。于說辭慧此謂辭辯。于智智此謂樂說辯。于因果智義辯。于因智法辯。于

【現代漢語翻譯】現代漢語譯本：『似忍』（Sì Rěn，類似於忍耐）。這被稱為隨順真諦的相似智慧。對於四道（Sì Dào，四種修行道）的智慧，這被稱為道分智。對於四果（Sì Guǒ，四種修行果位）的智慧，這被稱為果等分智。再者，有四種智慧：欲界慧、慧、無慧、無系慧。在欲界（Yù Jiè，眾生輪迴的最低一層）的善且有記的智慧，這被稱為欲界慧。善且有記的智慧，這被稱為慧。無善且有記的智慧，這被稱為無慧。對於道果（Dào Guǒ，修行道與果）的智慧，這被稱為無系慧。再者，有四種智慧：法智、比智、他心智、等智。對於四道以及四果的智慧，這被稱為法智。那些禪修者通過這種法智，成就對過去、未來、現在的智慧。對很久以前的過去也知曉，對未來也知曉。這種真諦的智慧被稱為比智。知曉他人心念的被稱為他心智。除了這三種智慧之外的其餘智慧，被稱為等智。再者，有四種智慧：有慧是聚合的，不是非聚合的；有慧是非聚合的，不是聚合的；有慧是聚合的，也是非聚合的；有慧不是聚合的，也不是非聚合的。在欲界的善慧，這種智慧是聚合的，不是不聚合的。對於四道的智慧，是非聚合的，不是不聚合的。對於以及無善慧，這種智慧是聚合的，也是非聚合的。對於四地的果報，對於三地的事物，有記的智慧，這種智慧不是聚合的，也不是非聚合的。再者，有四種智慧：有智慧是爲了厭離，不是爲了通達；有智慧是爲了通達，不是爲了厭離；有智慧是爲了厭離，也是爲了通達；有智慧不是爲了厭離，也不是爲了通達。因此，智慧是爲了厭離慾望，不是爲了通達神通，也不通達四諦（Sì Dì，佛教的四個真理）。這被稱為智慧爲了厭離，不是爲了通達。現在獲得厭離慾望，用智慧通達神通，但不通達四諦。這被稱為般若（Bō Rě，智慧），爲了通達，不是爲了厭離。對於四道的智慧，是爲了厭離，也是爲了通達。其餘的智慧不是爲了厭離，也不是爲了通達。再者，有四種智慧：義辯、法辯、辭辯、樂說辯。對於義的智慧，這被稱為義辯。對於法的智慧，這被稱為法辯。對於說辭的智慧，這被稱為辭辯。對於智的智慧，這被稱為樂說辯。對於因果的智慧是義辯。對於因的智慧是法辯。

【English Translation】 English version: 'Sì Rěn' (似忍, similar to forbearance). This is called the wisdom of similarity that follows the truth. Regarding the wisdom of the Four Paths (四道, Four Noble Paths), this is called the wisdom of the path divisions. Regarding the wisdom of the Four Fruits (四果, Four Fruits of Rebirth), this is called the wisdom of the equal divisions of the fruits. Furthermore, there are four types of wisdom: wisdom of the desire realm, wisdom, non- wisdom, and unattached wisdom. In the desire realm (欲界, realm of desire), the good and noted wisdom is called the wisdom of the desire realm. Good and noted wisdom is called ** wisdom. Non- good and noted wisdom is called non- wisdom. Regarding the wisdom of the path fruits (道果, path and fruit), this is called unattached wisdom. Furthermore, there are four types of wisdom: Dharma wisdom, comparative wisdom, other-minds wisdom, and equal wisdom. Regarding the wisdom of the Four Paths and the Four Fruits, this is called Dharma wisdom. Those meditators, through this Dharma wisdom, achieve wisdom of the past, future, and present. They know the distant past and also know the future. This wisdom of truth is called comparative wisdom. Knowing the minds of others is called other-minds wisdom. The remaining wisdom besides these three is called equal wisdom. Furthermore, there are four types of wisdom: there is wisdom that is aggregate and not non-aggregate; there is wisdom that is non-aggregate and not aggregate; there is wisdom that is aggregate and also non-aggregate; there is wisdom that is neither aggregate nor non-aggregate. In the good wisdom of the desire realm, this wisdom is aggregate and not non-aggregate. Regarding the wisdom of the Four Paths, it is non-aggregate and not non-aggregate. Regarding ** and non- good wisdom, this wisdom is aggregate and also non-aggregate. Regarding the karmic retribution of the Four Lands, regarding the matters of the Three Lands, noted wisdom, this wisdom is neither aggregate nor non-aggregate. Furthermore, there are four types of wisdom: there is wisdom for renunciation but not for penetration; there is wisdom for penetration but not for renunciation; there is wisdom for renunciation and also for penetration; there is wisdom neither for renunciation nor for penetration. Therefore, wisdom is for renouncing desires, not for penetrating supernatural powers, nor for penetrating the Four Noble Truths (四諦, Four Noble Truths). This is called wisdom for renunciation but not for penetration. Now, attaining renunciation of desires, using wisdom to penetrate supernatural powers but not penetrating the Four Noble Truths. This is called Prajna (般若, wisdom), for penetration but not for renunciation. Regarding the wisdom of the Four Paths, it is for renunciation and also for penetration. The remaining wisdom is neither for renunciation nor for penetration. Furthermore, there are four types of wisdom: wisdom of meaning, wisdom of Dharma, wisdom of eloquence, and wisdom of joyful speech. Regarding the wisdom of meaning, this is called wisdom of meaning. Regarding the wisdom of Dharma, this is called wisdom of Dharma. Regarding the wisdom of speech, this is called wisdom of eloquence. Regarding the wisdom of knowledge, this is called wisdom of joyful speech. Regarding the wisdom of cause and effect, it is wisdom of meaning. Regarding the wisdom of cause, it is wisdom of Dharma.

法辯樂說辭辯。于智智樂說辯。複次于苦及滅智。此謂義辯。于集及道智。此謂法辯。于說法辭。此謂辭辯。于智智。此謂樂說辯。複次知法者。所謂修多羅祇夜阇柯羅界伽陀優陀那伊底(都地反)。

跋多伽阇多伽阿浮多達摩鞞佛略此謂法辯。知彼此義。此所說法是其義。此謂義辯。說法辭智。此謂辭辯。于智智。此謂樂說辯復。次於眼智。此謂法辯。眼智為見。此謂義辯。于說法辭智。此謂辭辯。于智智。此謂樂說辯。複次四種慧。苦智。苦集智。苦滅智。於是道等分智。苦相應智。苦智。苦集相應智。集智。苦滅修行相應智。具足智。道智(解脫道分別慧品已竟)。

解脫道論卷第九大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第十

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

五方便品第十一之一

於是初坐禪人樂脫老死。樂除生死因。樂除無明闇。樂斷愛繩。樂得聖慧。於五處當起方便。所謂陰方便。入方便。界方便。因緣方便。聖諦方便。問云何陰方便。答五陰色陰受陰想陰行陰識陰。問云何色陰。答四大四大所造色。云何四大地界水界火界風界。云何地界。堅性堅相。此謂地界。云何水界。水濕和合色。此謂水界。云何火

【現代漢語翻譯】現代漢語譯本：法辯、樂說辯、辭辯。對於智慧的智慧是樂說辯。進一步說，對於苦和滅的智慧，這稱為義辯。對於集和道的智慧，這稱為法辯。對於說法的言辭，這稱為辭辯。對於智慧的智慧，這稱為樂說辯。進一步說，知法者，是指修多羅（Sūtra，經）、祇夜（Geya，重頌）、阇柯（Vyākarana，記說）、羅界（Gāthā，諷頌）、伽陀（Udāna，自說）、優陀那（Itivṛttaka，本事）。跋多伽（Jātaka，本生）、阇多伽（Adbhūtadharma，未曾有法）、阿浮多達摩（Vaipulya，方廣）、鞞佛略（Avadāna，譬喻），這稱為法辯。知曉彼此的意義，這所說之法就是其意義，這稱為義辯。說法的言辭智慧，這稱為辭辯。對於智慧的智慧，這稱為樂說辯。進一步說，對於眼智，這稱為法辯。眼智是爲了看見，這稱為義辯。對於說法的言辭智慧，這稱為辭辯。對於智慧的智慧，這稱為樂說辯。進一步說，四種智慧：苦智、苦集智、苦滅智，以及對於道等分的智慧。與苦相應的智慧是苦智，與苦集相應的智慧是集智，與苦滅修行相應的智慧是具足智，道智。（解脫道分別慧品結束）解脫道論卷第九大正藏第 32 冊 No. 1648 解脫道論解脫道論卷第十阿羅漢優波底沙梁言大光造梁扶南三藏僧伽婆羅譯五方便品第十一之一起初，禪修者樂於解脫老死，樂於去除生死之因，樂於去除無明之暗，樂於斬斷愛慾之繩，樂於獲得聖慧。在五個方面應當發起方便：即陰方便、入方便、界方便、因緣方便、聖諦方便。問：什麼是陰方便？答：五陰，即色陰、受陰、想陰、行陰、識陰。問：什麼是色陰？答：四大和四大所造之色。什麼是四大？地界、水界、火界、風界。什麼是地界？堅硬的性質和堅硬的相狀，這稱為地界。什麼是水界？水的濕潤和合之色，這稱為水界。什麼是火

【English Translation】 English version: Discriminating eloquence in Dharma, joyful eloquence, and verbal eloquence. Wisdom regarding wisdom is joyful eloquence. Furthermore, wisdom regarding suffering and cessation is called 'meaning eloquence'. Wisdom regarding origination and the path is called 'Dharma eloquence'. Words of teaching Dharma are called 'verbal eloquence'. Wisdom regarding wisdom is called 'joyful eloquence'. Furthermore, those who know the Dharma refer to Sūtra (scriptures), Geya (verses), Vyākarana (explanations), Gāthā (hymns), Udāna (solemn utterances), and Itivṛttaka (stories of past events). Jātaka (birth stories), Adbhūtadharma (miraculous events), Vaipulya (extensive teachings), and Avadāna (parables) are called 'Dharma eloquence'. Knowing the meaning of each, the Dharma spoken is its meaning, which is called 'meaning eloquence'. Wisdom in the words of teaching Dharma is called 'verbal eloquence'. Wisdom regarding wisdom is called 'joyful eloquence'. Furthermore, wisdom regarding the eye is called 'Dharma eloquence'. Eye-wisdom is for seeing, which is called 'meaning eloquence'. Wisdom in the words of teaching Dharma is called 'verbal eloquence'. Wisdom regarding wisdom is called 'joyful eloquence'. Furthermore, there are four kinds of wisdom: wisdom of suffering, wisdom of the origination of suffering, wisdom of the cessation of suffering, and wisdom regarding the divisions of the path. Wisdom corresponding to suffering is the wisdom of suffering; wisdom corresponding to the origination of suffering is the wisdom of origination; wisdom corresponding to the practice of the cessation of suffering is complete wisdom; and wisdom of the path. (End of the section on discriminating wisdom of the path of liberation) Vimuttimagga (The Path of Freedom), Volume 9 Taisho Tripitaka, Volume 32, No. 1648, Vimuttimagga Vimuttimagga (The Path of Freedom), Volume 10 Composed by the Venerable Upatissa, an Arhat Translated by the Tripitaka Master Sanghabhara from Funan of the Liang Dynasty Chapter 11, Part 1: The Five Expedient Means Initially, a meditator delights in liberation from old age and death, delights in removing the cause of birth and death, delights in removing the darkness of ignorance, delights in severing the rope of craving, and delights in attaining noble wisdom. One should initiate expedient means in five areas: namely, the expedient means of the aggregates (khandha), the expedient means of the sense bases (āyatana), the expedient means of the elements (dhātu), the expedient means of dependent origination (paticcasamuppāda), and the expedient means of the noble truths (ariya-sacca). Question: What is the expedient means of the aggregates? Answer: The five aggregates: the aggregate of form (rūpa-khandha), the aggregate of feeling (vedanā-khandha), the aggregate of perception (saññā-khandha), the aggregate of mental formations (saṅkhāra-khandha), and the aggregate of consciousness (viññāṇa-khandha). Question: What is the aggregate of form? Answer: The four great elements and the form derived from the four great elements. What are the four great elements? The earth element, the water element, the fire element, and the air element. What is the earth element? The characteristic of solidity and the appearance of solidity; this is called the earth element. What is the water element? The wetness and cohesive nature of water; this is called the water element. What is the fire

界。火暖熟色。此謂火界。云何風界。風持色。此謂風界。初坐禪人以二行取諸蓋。以略以廣如說觀四大。如是可知。云何四大所造色。眼入耳入鼻入舌入身入。色入聲入香入味入。女根男根命根。身作口作。虛空界色。輕色軟色。堪受持色。增長色。相續色。生色老色。無常揣食處色。眠色。云何眼入。以是見色有對。依彼眼識起。此謂眼入。複次依眼睛肉揣白黑眼珠三圓。于肉血風痰唾。五重內住。如半芥子。大如蟣子頭。初業所成。四大所造火。大最多。此清凈色。謂為眼入。如大德舍利弗所說。以眼識清凈見諸色。或小或微。如牖柯喻。云何耳入。以是聞聲。於是聲有對。依耳識起。此謂耳入。複次於二孔赤毛為邊。依膜住如青豆莖。初業所造空大最多。四大所造清凈色。此謂耳入云何鼻入。以是聞香。於是香有對。依鼻識起。此謂鼻入。複次于鼻孔中三和合依細孔住。如拘毗陀羅形。初業所造。風大最多。四大所造清凈色。此謂鼻入。云何舌入。以是知味。於是味有對。依舌識起。此謂舌入。複次于舌肉上。兩指大住。如郁波羅花形。初業所造。水大最多。四大所造清凈色。此謂舌入。云何身入。以是覺觸。於是觸有對。依身識起。此謂身入。複次除毛髮爪齒。所餘不受。於一切受身。初業所造。地大最多

。四大所造清凈色。此謂身入。是可見色。此謂色入。是有對聲。是謂聲入。是有對香。此謂香入。是有對味。此謂味入。是女性是女根。是男性是男根。是隨守護業所成色。此謂命根。是以身令現諸行名行。此謂身作。是以口令現諸行名行。此謂口作。是色分別此謂虛空界。是色輕性此謂色輕。是色輕性此謂色軟。是色堪受持性此謂色堪受持。此三種是身不懈怠性。是諸入聚此謂色聚。是色聚此謂色相續。是色令起此謂色生。是令色熟此謂色老。是色敗壞所謂色無常。以氣味眾生得立。此謂氣味揣食。色依界及意識界起。此謂界處色。是諸界懈怠。此謂睡眠色。此二十六所造色。及四大。成三十色。問四大及四大所造色。云何差別。答四大依四大共生。四大所造色依四大生。四大所造色非四大所依。亦非四大所造色所依。如三杖得倚。如是四大可知。如三杖影倚。如是四大所造色可知。此謂差別。於是坐禪人此三十色。以五行可知所勝。如是以令起。以聚以生以種種以一。問云何以令起。答九色業因緣所起。所謂眼入耳入鼻入舌入身入。女根男根命根處色。二色心因緣所起。所謂身作口作。一色時節心所起。所謂聲入。四色時心食因緣所起。所謂色輕色軟色堪受持眠色。十二色四因緣所起。所謂色入香入味入。虛空

【現代漢語翻譯】現代漢語譯本四大所造的清凈色，這稱為『身入』（kaya-ayatana，身體的處所）。這是可見的色，這稱為『色入』（rupa-ayatana，顏色的處所）。是有對的聲，這稱為『聲入』（sadda-ayatana，聲音的處所）。是有對的香，這稱為『香入』（gandha-ayatana，氣味的處所）。是有對的味，這稱為『味入』（rasa-ayatana，味道的處所）。是女性，是女根，是男性，是男根。是隨守護業所成的色，這稱為『命根』（jivitindriya，生命力）。以身體令諸行為顯現，名為『身作』（kaya-vinnatti，身體的表示）。以口令諸行為顯現，名為『口作』（vaci-vinnatti，語言的表示）。是色的分別，這稱為『虛空界』（akasa-dhatu，空間元素）。是色的輕性，這稱為『色輕』（lahuta，輕快）。是色的輕性，這稱為『色軟』（muduta，柔軟）。是色堪受持性，這稱為『色堪受持』（kammannata，適業性）。這三種是身體不懈怠的性質。是諸入的聚集，這稱為『色聚』（rupa-samuha，色的集合）。是色聚，這稱為『色相續』（rupa-santati，色的連續）。是色令生起，這稱為『色生』（rupa-uppada，色的產生）。是令色成熟，這稱為『色老』（rupa-jara，色的衰老）。是色敗壞，所謂色無常。以氣味眾生得以存立，這稱為氣味摶食（kabalinkara-ahara，段食）。色依界及意識界而生起，這稱為界處色（ayatana-rupa，處所的色）。是諸界的懈怠，這稱為睡眠色（middha-rupa，睡眠的色）。這二十六種所造色，及四大，成就三十種色。問：四大及四大所造色，有何差別？答：四大依四大共生，四大所造色依四大生。四大所造色非四大所依，亦非四大所造色所依。如三杖互相倚靠，如是四大可知。如三杖的影子互相倚靠，如是四大所造色可知。這稱為差別。於是坐禪人，以這三十種色，以五行可知其殊勝。如是以令生起，以聚集，以生，以種種，以一。問：云何以令生起？答：九色是業因緣所生起，所謂眼入、耳入、鼻入、舌入、身入、女根、男根、命根、處色。二色是心因緣所生起，所謂身作、口作。一色是時節心所生起，所謂聲入。四色是時節心食因緣所生起，所謂色輕、色軟、色堪受持、眠色。十二色是四因緣所生起，所謂色入、香入、味入、虛空。

【English Translation】 English version The pure color produced by the four great elements, this is called 'kaya-ayatana' (body base). This is visible color, this is called 'rupa-ayatana' (form base). It is sound with resistance, this is called 'sadda-ayatana' (sound base). It is smell with resistance, this is called 'gandha-ayatana' (smell base). It is taste with resistance, this is called 'rasa-ayatana' (taste base). It is female, it is the female organ; it is male, it is the male organ. It is the color produced by the karma that is being protected, this is called 'jivitindriya' (life faculty). By means of the body, making actions manifest is called 'kaya-vinnatti' (bodily intimation). By means of the mouth, making actions manifest is called 'vaci-vinnatti' (verbal intimation). It is the distinction of color, this is called 'akasa-dhatu' (space element). It is the lightness of color, this is called 'lahuta' (lightness). It is the lightness of color, this is called 'muduta' (softness). It is the adaptability of color, this is called 'kammannata' (workableness). These three are the qualities of the body's non-slothfulness. It is the gathering of the bases, this is called 'rupa-samuha' (group of color). It is the group of color, this is called 'rupa-santati' (continuity of color). It is color causing arising, this is called 'rupa-uppada' (arising of color). It is causing color to mature, this is called 'rupa-jara' (aging of color). It is the decay of color, so-called the impermanence of color. By means of smell, beings are established, this is called 'kabalinkara-ahara' (physical food). Color arises dependent on the element and the consciousness element, this is called 'ayatana-rupa' (base color). It is the slothfulness of the elements, this is called 'middha-rupa' (sleep color). These twenty-six produced colors, and the four great elements, constitute thirty colors. Question: What is the difference between the four great elements and the colors produced by the four great elements? Answer: The four great elements arise dependent on the four great elements together, the colors produced by the four great elements arise dependent on the four great elements. The colors produced by the four great elements do not depend on the four great elements, nor do they depend on the colors produced by the four great elements. Just as three staffs can lean on each other, so the four great elements can be known. Just as the shadows of three staffs lean on each other, so the colors produced by the four great elements can be known. This is called the difference. Then, a meditator, with these thirty colors, can know their superiority through five aspects. Such as causing to arise, by gathering, by arising, by various, by one. Question: How does it cause to arise? Answer: Nine colors arise from karma as the cause, namely the eye base, ear base, nose base, tongue base, body base, female organ, male organ, life faculty, and place color. Two colors arise from mind as the cause, namely bodily intimation and verbal intimation. One color arises from season and mind, namely sound base. Four colors arise from season, mind, and food as the cause, namely lightness, softness, workableness, and sleep color. Twelve colors arise from four causes, namely form base, smell base, taste base, and space.

界色聚色相續色。色生揣食四界。二色無有所起。所謂色老色無常。複次生緣老老緣無常。如是以令起。所勝可知。問云何以聚。答九聚業所起。九聚心所起。六聚時節所起。三聚食所起。問云何九聚業所起。答所謂眼十耳十鼻十舌十身十女根十男根十處十命根九。問云何名眼十。答眼清凈四界是其處。復依四界色香味觸命根眼清凈。此十法共生不相離此謂聚。是謂眼十。此起是生此熟謂老。此壞是無常。此分別。是虛空界。此四法彼聚共起。此眼依於十老時。生第二眼十。彼二種十聚此謂聚。彼隨逐此謂相續。此六法彼共起。彼復第二眼十依于老時。生第三眼十。是第二及第三眼十。此謂聚。唯彼法隨逐。此謂相續。初十散壞。第二十老。第三十起。彼成一剎那。如是所起眼十。彼間不可知。剎那輕速故。不現世間知。有彼坐禪人見眼相續。如江流如燈焰相續。此謂眼十。如是耳十鼻十舌十身十女根十男根十命根九。以廣可知。問云何九聚心所起。答清凈八義。清凈身作九。清凈口作七。清凈輕九。輕身作十輕口作十一。清凈眼九。眼身作十。眼口作十一。問云何名清凈八心所起。答四界依界。色香味觸。此八法共生不相離。彼十是名清凈八。彼起是生。彼熟是老。彼壞是無常。彼分別是虛空界。此四法彼隨起。彼

清凈八。于壞時與第二心共起。第二清凈八。初清凈壞。第二清凈起。於一剎那起。此非展轉為聚。以與三所起所聚。如是清凈輕九。及清凈眼九。六作聚非初壞。非第二起。無一剎那。何故不一心二作。令起余如初說。問云何六聚時節所起。答清凈八。清凈聲九。清凈輕九。輕聲十。清凈眼九。眼聲十。外聚成二清凈。八及聲九。問云何三聚食所起。答清凈八。清凈輕九。清凈眼九。時節食所起聚相續業處。相似可知。余如初說。命九天聚。于欲界于業處所成。八聚以壽命活。鼻舌身男女根如。是輕等三及眠。此於色界。無有命九。天聚無想梵天。于其身一切入。以是得活。如是以聚。問云何以生。答如男女入胎。于剎那生三十色起。所謂處十。身十。或女根十。或男根十。不男不女二十色起。所謂處十身十。于欲界化生。滿根入男女。于生剎那七十色起。所謂處十。身十。眼十。耳十。鼻十。舌十。或女根十。或男根十。或於惡趣化生生盲。女人男人。于其生剎那六十色起除眼十。如是生聾人六十色起。除耳十。生盲聾人五十色起。除眼十耳十。惡趣化生滿根入。或非男或非女。及劫初人。于其生剎那六十色起除男女根。于彼盲及非男非女。五十色起除眼根十。除非男非女根。或聾非男非女。亦五十色起除耳十及

【現代漢語翻譯】現代漢語譯本清凈八：在壞滅時與第二心同時生起。第二個清凈八：第一個清凈壞滅，第二個清凈生起。在一剎那間生起。這不是輾轉相續成為聚集，因為它與三者所生起和聚集。像這樣，清凈輕九，以及清凈眼九，六個（識）作用聚集，不是最初壞滅，也不是第二個生起，沒有一剎那。為什麼不一心二作，令（其他識）生起？其餘的如最初所說。問：什麼樣的六個聚集是時節所生起？答：清凈八，清凈聲九，清凈輕九，輕聲十，清凈眼九，眼聲十。外聚成就二個清凈，八以及聲九。問：什麼樣的三個聚集是食物所生起？答：清凈八，清凈輕九，清凈眼九。時節和食物所生起的聚集相續和業處，相似之處可以得知。其餘的如最初所說。命九天聚：在欲界，在業處所成就，八個聚集以壽命存活。鼻、舌、身、男女根也是如此。輕等三者以及睡眠，這些在（原文缺失）中，沒有命九。天聚（存在於）無想梵天，對於其身體的一切（感覺）都進入（禪定），因此得以存活。像這樣以聚集（而存在）。問：如何以（受）生？答：如同男女入胎，在一剎那間生起三十種色法，即處十（處所的十種色法），身十（身體的十種色法），或者女根十（女性生殖器的十種色法），或者男根十（男性生殖器的十種色法）。非男非女（中性人）則生起二十種色法，即處十，身十。在欲界化生，具足諸根的男女，在生起的一剎那有七十種色法生起，即處十，身十，眼十（眼睛的十種色法），耳十（耳朵的十種色法），鼻十（鼻子的十種色法），舌十（舌頭的十種色法），或者女根十，或者男根十。或者在惡趣化生，生來就是盲人、女人、男人，在其生起的一剎那有六十種色法生起，除去眼十。像這樣，生來就是聾人，有六十種色法生起，除去耳十。生來就是盲聾人，有五十種色法生起，除去眼十和耳十。惡趣化生，具足諸根，或者非男或者非女，以及劫初的人，在其生起的一剎那有六十種色法生起，除去男女根。對於那些盲人以及非男非女，有五十種色法生起，除去眼根十，除非非男非女根。或者聾的非男非女，也有五十種色法生起，除去耳十以及...

【English Translation】 English version 'Eightfold purity': arises together with the second mind at the time of destruction. The second 'eightfold purity': the first purity is destroyed, and the second purity arises. It arises in one moment. This is not a continuous aggregation, because it arises and aggregates with the three. Likewise, 'ninefold light purity', and 'ninefold eye purity', six functions aggregate, not initially destroyed, nor secondly arisen, without a single moment. Why not one mind, two functions, causing (other consciousnesses) to arise? The rest is as initially stated. Question: What six aggregates arise from seasonal conditions? Answer: 'Eightfold purity', 'ninefold sound purity', 'ninefold light purity', 'tenfold light and sound', 'ninefold eye purity', 'tenfold eye and sound'. External aggregates accomplish two purities, eight and 'ninefold sound'. Question: What three aggregates arise from food? Answer: 'Eightfold purity', 'ninefold light purity', 'ninefold eye purity'. The aggregates arising from seasonal conditions and food, their similarities can be known. The rest is as initially stated. 'Ninefold life aggregate of devas': in the desire realm, accomplished in the place of karma, eight aggregates live by lifespan. Nose, tongue, body, male and female roots are likewise. The three of light etc., and sleep, these in (original text missing), there is no 'ninefold life'. The aggregate of devas (exists in) the Realm of Non-Perception, for all (sensations) of its body enter (meditation), therefore it is able to live. Thus, it exists by aggregates. Question: How is (rebirth) by (birth) achieved? Answer: Like men and women entering the womb, in one moment, thirty types of material phenomena arise, namely the ten elements of place (處十), the ten elements of body (身十), or the ten elements of the female organ (女根十), or the ten elements of the male organ (男根十). Those who are neither male nor female (中性人) then twenty types of material phenomena arise, namely the ten elements of place, the ten elements of body. In the desire realm, beings born by transformation, men and women with complete faculties, at the moment of birth, seventy types of material phenomena arise, namely the ten elements of place, the ten elements of body, the ten elements of eye (眼十), the ten elements of ear (耳十), the ten elements of nose (鼻十), the ten elements of tongue (舌十), or the ten elements of the female organ, or the ten elements of the male organ. Or in the evil realms, beings born by transformation, born blind, women, men, at the moment of their birth, sixty types of material phenomena arise, excluding the ten elements of eye. Likewise, those born deaf, sixty types of material phenomena arise, excluding the ten elements of ear. Those born blind and deaf, fifty types of material phenomena arise, excluding the ten elements of eye and the ten elements of ear. Beings born by transformation in the evil realms, with complete faculties, or neither male nor female, and the people at the beginning of the kalpa, at the moment of their birth, sixty types of material phenomena arise, excluding the male and female organs. For those who are blind and neither male nor female, fifty types of material phenomena arise, excluding the ten elements of the eye organ, unless neither male nor female organ. Or deaf, neither male nor female, also fifty types of material phenomena arise, excluding the ten elements of ear and...

非男非女根。或盲聾非男非女四十色起。處十身十鼻十舌十梵。天于其生剎那四十九色起。處十眼十耳十身十命根九。無想天眾生於其生剎那九色起。命根九。如是以生可知。問云何以種種。答一切色成二種。所謂大細。於是十二色大內外色入。以有對義。餘十八色細。以無對義。復二種色。所謂內外。於是五色成內眼等。五入以有境界義。餘二十五外色以無境界義。復有二種色。命根不命根。於是八色名根。五內女根男根命根。以依義。餘二十二非命根。以無依義。一切色成三種。所謂受色非受色有壞色。於是九色。有受八根及處色。以業報所成義。九色不受聲入。身作口作色。輕色軟色堪受持色老色。無常及眠。非業報所成義。餘十二色有壞。彼以二種義。復有三種色。所謂可見有對。非可見。有對。不可見無對。於是一色可見有對。所謂色入。以見義以觸義。十一色不可見有對。除色入余大色以。不見義以觸義十。八色不可見無對。余細色不可見義。不可觸義。一切色成四種。所謂自性色形色相色分別色。於是十九自性。色餘十二大色。女根男根命根水界揣食處色眠色。以畢竟義。七形色。所謂身作口作色。輕色軟色堪受持色受色相續自性色。以變三相色。色生色老色無常。以有為相義。一色分別色。所謂虛空

【現代漢語翻譯】現代漢語譯本非男非女的性器官（非男非女根）。或者盲人、聾人、非男非女的人，在四十種色法（四十色）生起時。處於十個身體（十身）、十個鼻子（十鼻）、十條舌頭（十舌）、十個梵天（十梵）。天人在其出生的剎那，四十九種色法生起。處於十個眼睛（十眼）、十個耳朵（十耳）、十個身體（十身）、十個命根（十命根）九。無想天的眾生在其出生的剎那，九種色法生起。命根九。像這樣根據出生可以瞭解。問：為什麼有種種色法？答：一切色法可以歸納為兩種，即粗大（大）和微細（細）。因此，十二種色法屬於粗大，即內色和外色入，因為它們具有對礙的性質（有對義）。其餘十八種色法屬於微細，因為它們不具有對礙的性質（無對義）。又有兩種色法，即內色和外色。因此，五種色法屬於內在，即眼等五根（眼等五入），因為它們具有境界的性質（有境界義）。其餘二十五種色法屬於外在，因為它們不具有境界的性質（無境界義）。又有兩種色法，即命根和非命根。因此，八種色法被稱為根，即五種內根（五內）、女根、男根、命根，因為它們具有所依的性質（以依義）。其餘二十二種色法不是命根，因為它們不具有所依的性質（以無依義）。一切色法可以歸納為三種，即受所成色（受色）、非受所成色（非受色）、有壞色。因此，九種色法屬於受所成，即八根和處色，因為它們是由業報所形成的（以業報所成義）。九種色法屬於非受所成，即聲入、身作色、口作色、輕色、軟色、堪受持色、老色、無常以及睡眠，因為它們不是由業報所形成的（非業報所成義）。其餘十二種色法是有壞的，這可以通過兩種意義來理解（彼以二種義）。又有三種色法，即可見有對、不可見有對、不可見無對。因此，一種色法屬於可見有對，即色入，因為它具有可見的性質和可觸的性質（以見義以觸義）。十一種色法屬於不可見有對，即除了色入之外的其餘粗大色法，因為它們不具有可見的性質，但具有可觸的性質（以不見義以觸義）。十八種色法屬於不可見無對，即其餘微細色法，因為它們不具有可見的性質，也不具有可觸的性質（不可見義。不可觸義）。一切色法可以歸納為四種，即自性色、形色、相色、分別色。因此，十九種色法屬於自性色，其餘十二種粗大色法、女根、男根、命根、水界、摶食、處色、睡眠色，因為它們具有畢竟的性質（以畢竟義）。七種色法屬於形色，即身作色、口作色、輕色、軟色、堪受持色、受色、相續自性色，因為它們具有變化的三個相（以變三相）。生色、老色、無常，因為它們具有有為的相（以有為相義）。一種色法屬於分別色，即虛空。

【English Translation】 English version Non-male, non-female organ (Non-male non-female root). Or the blind, the deaf, non-males, non-females, when forty types of material qualities (forty rupa) arise. Abiding in ten bodies (ten kaya), ten noses (ten nasa), ten tongues (ten jihva), ten Brahma heavens (ten brahma). Beings in the Brahma heavens, at the moment of their birth, forty-nine types of material qualities arise. Abiding in ten eyes (ten caksu), ten ears (ten srota), ten bodies (ten kaya), ten life faculties (ten jivitindriya) nine. Beings in the realm of non-perception, at the moment of their birth, nine types of material qualities arise. Life faculty nine. Thus, it can be understood from birth. Question: Why are there various types of material qualities? Answer: All material qualities can be categorized into two types, namely gross (large) and subtle (fine). Therefore, twelve types of material qualities are gross, i.e., internal and external sense bases (ayatana), because they have the characteristic of resistance (with resistance meaning). The remaining eighteen types of material qualities are subtle, because they do not have the characteristic of resistance (without resistance meaning). There are also two types of material qualities, namely internal and external. Therefore, five types of material qualities are internal, i.e., the five sense faculties (eye, etc., five indriya), because they have the characteristic of being objects of experience (with object meaning). The remaining twenty-five types of material qualities are external, because they do not have the characteristic of being objects of experience (without object meaning). There are also two types of material qualities, namely life faculty and non-life faculty. Therefore, eight types of material qualities are called faculties, i.e., the five internal faculties (five internal), female faculty, male faculty, life faculty, because they have the characteristic of dependence (with dependence meaning). The remaining twenty-two types of material qualities are not life faculty, because they do not have the characteristic of dependence (without dependence meaning). All material qualities can be categorized into three types, namely materiality produced by karma (resultant materiality), materiality not produced by karma (non-resultant materiality), and destructible materiality. Therefore, nine types of material qualities are resultant, i.e., the eight faculties and the sense sphere, because they are formed by the results of karma (with karma result meaning). Nine types of material qualities are non-resultant, i.e., sound, bodily intimation, verbal intimation, lightness, softness, adaptability, decay, impermanence, and sleep, because they are not formed by the results of karma (without karma result meaning). The remaining twelve types of material qualities are destructible, which can be understood through two meanings (that with two meanings). There are also three types of material qualities, namely visible with resistance, invisible with resistance, and invisible without resistance. Therefore, one type of material quality is visible with resistance, i.e., the color sphere (rupa-ayatana), because it has the characteristic of being visible and the characteristic of being tangible (with seeing meaning, with touching meaning). Eleven types of material qualities are invisible with resistance, i.e., the remaining gross material qualities except for the color sphere, because they do not have the characteristic of being visible, but have the characteristic of being tangible (without seeing meaning, with touching meaning). Eighteen types of material qualities are invisible without resistance, i.e., the remaining subtle material qualities, because they do not have the characteristic of being visible, nor do they have the characteristic of being tangible (invisible meaning, without touching meaning). All material qualities can be categorized into four types, namely essential materiality, shaped materiality, characteristic materiality, and conceptual materiality. Therefore, nineteen types of material qualities are essential, the remaining twelve gross material qualities, female faculty, male faculty, life faculty, earth element, edible food, sphere, sleep, because they have the characteristic of being ultimate (with ultimate meaning). Seven types of material qualities are shaped, i.e., bodily intimation, verbal intimation, lightness, softness, adaptability, resultant materiality, continuous essential materiality, because they have the three characteristics of change (with three characteristics of change). Origination, decay, impermanence, because they have the characteristics of conditioned phenomena (with conditioned phenomena meaning). One type of material quality is conceptual, i.e., space.

界。以聚分別義。於是自性色。彼成分別。余無分別。如是以種種分別。問云何以一種當分別。答一切色非因非無因。因不相應。有緣有為。世所攝。有漏有縛。有結有流。有厄有蓋。所觸有趣。有煩惱無記無事。非心數心不相應。小欲界系不定非乘。不與樂共起。不與苦共起。不苦不樂共起。不令聚非不令聚非學非非學。非見所斷。非思惟所斷。如是以一種所勝可知。此謂色陰。

問云何受陰。答以相一受。以彼心受持成一。由處二受。所謂身受意受。由自性三受。樂受苦受不苦不樂受。由法四受。善受不善受報受事受。由根五受。樂根苦根喜根憂根舍根。由黑白六受。有漏樂受。無漏樂受。有漏苦受。無漏苦受。有漏不苦不樂受。無漏不苦不樂受。由門七受從眼觸生受。從耳觸生受。從鼻觸生受。從舌觸生受。從身觸生受。從意界觸生受。從意識界觸生受。以廣成。一百八受。六依愛起受。六依出離起受。六依愛憂起受。六依出離憂起受。六依愛舍起受。六依出離舍起受。此六六成三十六。於三時三三十六。此謂受陰。

問云何想陰。答以想一相以心知事。以黑白二相。謂顛倒想。不顛倒想。以由不善三想。謂欲想瞋恚想害想。以由善三想。謂出離想不瞋恚想不害想。以不知義性處門四想。謂不凈凈

【現代漢語翻譯】現代漢語譯本界（Dhatu）：以聚集和區分的意義來定義。因此，自性色（Svabhava-rupa）由此形成區分，其餘則沒有區分。像這樣通過種種區分來定義。問：如何用一種方式來區分？答：一切色（Rupa）非因非無因，因不相應，有緣有為，為世間所攝，有漏有縛，有結有流，有厄有蓋，所觸及，有趣，有煩惱，無記無事，非心數，心不相應，小，欲界系，不定，非乘，不與樂共起，不與苦共起，不苦不樂共起，不令聚集，非不令聚集，非學，非非學，非見所斷，非思惟所斷。像這樣，通過一種方式，其殊勝之處可以被瞭解。這被稱為色陰（Rupa-skandha）。問：什麼是受陰（Vedana-skandha）？答：以相狀來說，受是一種。通過心來領受和保持，形成一種。從處所來說，受有兩種，即身受和意受。從自性來說，受有三種，即樂受、苦受和不苦不樂受。從法來說，受有四種，即善受、不善受、報受和事受。從根來說，受有五種，即樂根、苦根、喜根、憂根和舍根。從黑白來說，受有六種，即有漏樂受、無漏樂受、有漏苦受、無漏苦受、有漏不苦不樂受、無漏不苦不樂受。從門來說，受有七種，即從眼觸所生之受、從耳觸所生之受、從鼻觸所生之受、從舌觸所生之受、從身觸所生之受、從意界觸所生之受、從意識界觸所生之受。以廣義來說，有一百零八種受，即六種依愛而起的受、六種依出離而起的受、六種依愛憂而起的受、六種依出離憂而起的受、六種依愛舍而起的受、六種依出離舍而起的受。這六個六組成了三十六種，在過去、現在、未來三時中，共有三乘以三十六種受。這被稱為受陰。問：什麼是想陰（Samjna-skandha）？答：以想的相狀來說，想是一種，通過心來認知事物。從黑白兩方面來說，想分為顛倒想和不顛倒想。從不善的方面來說，有三種想，即欲想、瞋恚想和害想。從善的方面來說，有三種想，即出離想、不瞋恚想和不害想。從不知義性處門四方面來說，有四種想，即不凈凈

【English Translation】 English version 界 (Dhatu): Defined by the meaning of gathering and distinguishing. Thus, self-nature form (Svabhava-rupa) is thereby distinguished, and the rest are not distinguished. Thus, it is defined by various distinctions. Question: How to distinguish with one kind? Answer: All form (Rupa) is neither caused nor uncaused, the cause is not corresponding, it is conditioned and active, encompassed by the world, defiled and bound, with knots and outflows, with distress and coverings, touched, with interest, with afflictions, neutral and without purpose, not mental states, not corresponding to the mind, small, belonging to the desire realm, uncertain, not a vehicle, not arising together with pleasure, not arising together with suffering, not arising together with neither suffering nor pleasure, not causing gathering, not not causing gathering, not learning, not non-learning, not abandoned by seeing, not abandoned by thinking. Thus, through one kind, its superiority can be known. This is called the form aggregate (Rupa-skandha). Question: What is the feeling aggregate (Vedana-skandha)? Answer: In terms of characteristic, feeling is one. Through the mind receiving and holding, it becomes one. In terms of location, there are two kinds of feeling, namely bodily feeling and mental feeling. In terms of nature, there are three kinds of feeling, namely pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. In terms of dharma, there are four kinds of feeling, namely wholesome feeling, unwholesome feeling, resultant feeling, and event feeling. In terms of root, there are five kinds of feeling, namely pleasure root, pain root, joy root, sorrow root, and equanimity root. In terms of black and white, there are six kinds of feeling, namely defiled pleasant feeling, undefiled pleasant feeling, defiled painful feeling, undefiled painful feeling, defiled neither-pleasant-nor-painful feeling, and undefiled neither-pleasant-nor-painful feeling. In terms of door, there are seven kinds of feeling, namely feeling arising from eye contact, feeling arising from ear contact, feeling arising from nose contact, feeling arising from tongue contact, feeling arising from body contact, feeling arising from mind-element contact, and feeling arising from mind-consciousness-element contact. In a broad sense, there are one hundred and eight kinds of feeling, namely six kinds of feeling arising dependent on love, six kinds of feeling arising dependent on renunciation, six kinds of feeling arising dependent on love and sorrow, six kinds of feeling arising dependent on renunciation and sorrow, six kinds of feeling arising dependent on love and equanimity, and six kinds of feeling arising dependent on renunciation and equanimity. These six sixes make thirty-six, and in the three times (past, present, future), there are three times thirty-six kinds of feeling. This is called the feeling aggregate. Question: What is the perception aggregate (Samjna-skandha)? Answer: In terms of the characteristic of perception, perception is one, through the mind knowing things. In terms of black and white, perception is divided into inverted perception and non-inverted perception. In terms of unwholesome aspects, there are three kinds of perception, namely desire perception, anger perception, and harmful perception. In terms of wholesome aspects, there are three kinds of perception, namely renunciation perception, non-anger perception, and non-harmful perception. In terms of the four aspects of not knowing meaning, nature, place, and door, there are four kinds of perception, namely impure pure

想。于苦樂想。于無常常想。于無我我想。以由知義性處四想。不凈想苦想無常想無我想。以由毗尼五想。于不凈凈想。于不凈不凈想。于凈不凈想。于凈凈想。疑想。以由事六想。色想聲想香想味想觸想法。想以由門七。想從眼觸生。想從耳觸生想。從鼻觸生想。從舌觸生想。從身觸生想。從意界觸生想。從意識界觸生想。如是種種想可知。此謂想陰。

問云何行陰。答觸思覺觀。喜心精進念。定慧命根蓋。不貪不瞋慚愧。猗欲解脫舍作意。貪瞋恚無明慢。見調戲疑懈怠無慚無愧。除受想一切心數法行陰。於是觸者。是心觸事。如日光觸壁是其想處。思者是心動如作宅足種法。是其事門足處。覺者是口行如以心誦經。是彼想足處。觀者。是心觀事如隨思義。是其覺足處。喜者是心歡喜如人得物。是其踴躍足處。心者是心清如咒令水清。彼四須陀洹分足處。精進者是心勇猛。如壯牛堪重。彼八事處足處。念者是心守護如持油缽。彼四念處足處。定者是心專一如殿里燈。彼四禪足處。慧者是心見如人有眼。彼四聖諦足處。命根者是無色法是壽命。如郁波羅水。彼名色足處。蓋者是心惡止離。如人樂命離毒。彼四禪行足處。不貪者是心舍著。如得脫責。彼離出足處。不瞋者是心不瞋怒如貓皮。彼四無量足處。慚者是

【現代漢語翻譯】現代漢語譯本：想。對於苦樂的想法。對於無常恒常的想法。對於無我的我執想法。通過了解意義的性質，產生四種想法：不凈的想法、痛苦的想法、無常的想法、無我的想法。通過毗奈耶（Vinaya，戒律）產生五種想法：對於不凈的事物產生清凈的想法，對於不凈的事物產生不凈的想法，對於清凈的事物產生不凈的想法，對於清凈的事物產生清凈的想法，以及疑惑的想法。通過六種事物產生六種想法：色（Rupa，顏色、形狀）的想法、聲（Sadda，聲音）的想法、香（Gandha，氣味）的想法、味（Rasa，味道）的想法、觸（Photthabba，觸感）的想法、法（Dhamma，事物、規律）的想法。通過七個門產生想法：從眼觸（Cakkhu-samphassa，眼與色塵的接觸）產生想法，從耳觸（Sota-samphassa，耳與聲塵的接觸）產生想法，從鼻觸（Ghana-samphassa，鼻與香塵的接觸）產生想法，從舌觸（Jivha-samphassa，舌與味塵的接觸）產生想法，從身觸（Kaya-samphassa，身與觸塵的接觸）產生想法，從意界觸（Mano-dhatu-samphassa，意界與法塵的接觸）產生想法，從意識界觸（Mano-vinnana-dhatu-samphassa，意識界與法塵的接觸）產生想法。像這樣，種種想法是可以理解的。這被稱為想陰（Sanna-khandha，五蘊之一，指感知）。問：什麼是行陰（Sankhara-khandha，五蘊之一，指意志）？答：觸、思、覺、觀、喜、心、精進、念、定、慧、命根、蓋、不貪、不瞋、慚愧、舍欲、解脫、舍、作意、貪、瞋恚、無明、慢、見、調戲、疑、懈怠、無慚、無愧。除了受（Vedana，感受）和想（Sanna，感知）之外，一切心所法都屬於行陰。這裡，觸是心的接觸事物，就像陽光接觸墻壁一樣，是其想法的處所。思是心的活動，就像建造房屋需要腳和種子一樣，是其事物之門和立足之處。覺是口頭的行為，就像用心誦經一樣，是其想法的立足之處。觀是心的觀察事物，就像隨意思考意義一樣，是其覺悟的立足之處。喜是心的歡喜，就像人得到東西一樣，是其踴躍的立足之處。心是心的清凈，就像咒語使水清澈一樣，是四種須陀洹（Sotapanna，預流果）的區分的立足之處。精進是心的勇猛，就像強壯的牛能承受重物一樣，是八件事處的立足之處。念是心的守護，就像拿著油缽一樣，是四念處（Sati-patthana，四種正念）的立足之處。定是心的專一，就像殿里的燈一樣，是四禪（Jhana，禪定）的立足之處。慧是心的看見，就像人有眼睛一樣，是四聖諦（Ariya-sacca，佛教的基本教義）的立足之處。命根是無色法，是壽命，就像郁波羅水一樣，是名色（Nama-rupa，精神和物質）的立足之處。蓋是心的邪惡止息和遠離，就像人珍惜生命而遠離毒藥一樣，是四禪行的立足之處。不貪是心的捨棄執著，就像擺脫責備一樣，是脫離的立足之處。不瞋是心不瞋怒，就像貓皮一樣，是四無量心（Appamanna，慈、悲、喜、舍）的立足之處。慚是……

【English Translation】 English version: Thought. Thinking about suffering and happiness. Thinking about permanence in impermanence. Thinking about self in non-self. Through understanding the nature of meaning, four thoughts arise: the thought of impurity, the thought of suffering, the thought of impermanence, and the thought of non-self. Through the Vinaya (discipline), five thoughts arise: the thought of purity in impurity, the thought of impurity in impurity, the thought of impurity in purity, the thought of purity in purity, and the thought of doubt. Through six things, six thoughts arise: the thought of form (Rupa), the thought of sound (Sadda), the thought of smell (Gandha), the thought of taste (Rasa), the thought of touch (Photthabba), and the thought of phenomena (Dhamma). Thoughts arise through seven doors: thought arises from eye-contact (Cakkhu-samphassa), thought arises from ear-contact (Sota-samphassa), thought arises from nose-contact (Ghana-samphassa), thought arises from tongue-contact (Jivha-samphassa), thought arises from body-contact (Kaya-samphassa), thought arises from mind-element-contact (Mano-dhatu-samphassa), thought arises from mind-consciousness-element-contact (Mano-vinnana-dhatu-samphassa). Thus, various thoughts can be understood. This is called the aggregate of perception (Sanna-khandha). Question: What is the aggregate of mental formations (Sankhara-khandha)? Answer: Contact, thought, awareness, observation, joy, mind, effort, mindfulness, concentration, wisdom, life-faculty, hindrances, non-greed, non-hatred, shame, renunciation of desire, liberation, equanimity, attention, greed, hatred, ignorance, conceit, views, excitement, doubt, laziness, shamelessness, lack of conscience. All mental factors except feeling (Vedana) and perception (Sanna) belong to the aggregate of mental formations. Here, contact is the mind's contact with things, like sunlight touching a wall, it is the place of thought. Thought is the mind's activity, like building a house requires feet and seeds, it is the door and foundation of things. Awareness is verbal action, like reciting scriptures in the mind, it is the foundation of thought. Observation is the mind's observation of things, like contemplating the meaning, it is the foundation of awareness. Joy is the mind's happiness, like a person obtaining something, it is the foundation of elation. The mind is the mind's purity, like a mantra making water clear, it is the foundation of the distinction of the four Stream-enterers (Sotapanna). Effort is the mind's courage, like a strong ox capable of bearing heavy loads, it is the foundation of the eight things. Mindfulness is the mind's protection, like holding an oil bowl, it is the foundation of the four foundations of mindfulness (Sati-patthana). Concentration is the mind's focus, like a lamp in a temple, it is the foundation of the four Jhanas (meditative states). Wisdom is the mind's seeing, like a person having eyes, it is the foundation of the four Noble Truths (Ariya-sacca). The life-faculty is a formless phenomenon, it is life, like a blue lotus in water, it is the foundation of name and form (Nama-rupa). Hindrances are the mind's evil cessation and separation, like a person cherishing life and avoiding poison, it is the foundation of the four Jhana practices. Non-greed is the mind's abandonment of attachment, like being freed from blame, it is the foundation of detachment. Non-hatred is the mind's non-anger, like a cat's skin, it is the foundation of the four Immeasurables (Appamanna: loving-kindness, compassion, sympathetic joy, equanimity). Shame is...

心羞恥。于作惡如憎惡屎尿。彼自身依足處。愧者是心畏於作惡。如畏官長。彼世依足處。猗者是心動搖滅。如夏熱人冷水洗浴。彼喜足處。欲者樂作善如有信檀越。彼四如意足處。解脫者是心屈曲。如水流深處。彼覺觀足處。舍者是心不去來。如人執稱。彼精進等足處。作意者是心令起法則。如人執施。彼善不善足處。貪者是心攝受如我鳥。彼可愛可樂色足處。瞋恚者是心踴躍。如瞋毒蛇。彼十瞋恚處足處。無明者是心無所見如盲人。彼四顛倒足處。慢者是心舉如共相撲。彼三種足處。見者是心取執。如盲人摸象。彼從他聞聲不正憶足處。調者是心不寂寂。猶如沸水。彼速。精進足處。悔者是心退如愛不凈。彼以作惡善退足處。疑者是心不一取執。如人行遠國或於二道。彼不正作意足處。懈怠者是心懶墮。如蛇藏蟄。彼八懶處足處。無慚者是心於作惡無羞恥。如栴陀羅人。彼不恭敬足處。無愧者是心於作惡無畏。如惡王。彼六不恭敬足處。此謂行陰。

問云何識陰。答眼識耳識鼻識舌識身識意界意識界。於是眼識者。依眼緣色生識。是謂眼識。耳識者依耳緣聲生識。是謂耳識。鼻識者依鼻緣香生識。是謂鼻識。舌識者依舌緣味生識。是謂舌識身識者依身。緣觸生識。是謂身識。意界者依處五事依二事。五識若

【現代漢語翻譯】現代漢語譯本心懷羞恥，對於作惡就像憎惡屎尿一樣。這自身就是依靠的穩固之處。感到慚愧，就是內心畏懼作惡，就像畏懼官長一樣。這在世間是依靠的穩固之處。感到猗（平靜），就是內心動搖止息，就像夏天炎熱的人用冷水洗浴一樣。這就是喜樂滿足之處。慾望，就是樂於行善，就像有信仰的施主一樣。這就是四如意足的穩固之處。解脫，就是內心屈服，就像水流向深處一樣。這就是覺和觀的穩固之處。舍，就是內心不來不去，就像人拿著秤一樣。這就是精進等穩固之處。作意，就是內心使法則生起，就像人執持佈施一樣。這就是善與不善的穩固之處。貪婪，就是內心攝取，就像我鳥一樣。這就是可愛可樂的色塵的穩固之處。瞋恚，就是內心踴躍，就像憤怒的毒蛇一樣。這就是十種瞋恚之處的穩固之處。無明，就是內心什麼也看不見，就像盲人一樣。這就是四種顛倒的穩固之處。傲慢，就是內心高舉，就像互相摔跤一樣。這就是三種傲慢的穩固之處。見解，就是內心取著執著，就像盲人摸像一樣。這就是從他人聽聞聲音，不正憶念的穩固之處。調，就是內心不寂靜，猶如沸騰的水一樣。這就是快速精進的穩固之處。後悔，就是內心退卻，就像厭惡不凈之物一樣。這就是因為作惡而善退失的穩固之處。疑惑，就是內心不專一執取，就像人在遙遠的國家行走，或者在兩條道路上一樣。這就是不正作意的穩固之處。懈怠，就是內心懶惰，就像蛇藏在蟄伏一樣。這就是八種懈怠之處的穩固之處。無慚，就是內心對於作惡沒有羞恥，就像旃陀羅（賤民）一樣。這就是不恭敬的穩固之處。無愧，就是內心對於作惡沒有畏懼，就像惡王一樣。這就是六種不恭敬的穩固之處。這被稱為行陰。

問：什麼是識陰？答：眼識、耳識、鼻識、舌識、身識、意界、意識界。其中，眼識是依靠眼根，緣於色塵而生起的識，這稱為眼識。耳識是依靠耳根，緣于聲塵而生起的識，這稱為耳識。鼻識是依靠鼻根，緣于香塵而生起的識，這稱為鼻識。舌識是依靠舌根，緣于味塵而生起的識，這稱為舌識。身識是依靠身根，緣于觸塵而生起的識，這稱為身識。意界是依靠五種處所（五根）和兩種事物（法處），五識如果

【English Translation】 English version Being ashamed means having a sense of shame for doing evil, like abhorring excrement and urine. This self is a reliable foundation. Feeling shame is the mind's fear of doing evil, like fearing an official. This is a reliable foundation in the world. Feeling '猗' (peaceful) means the mind's agitation ceases, like a person in the summer heat bathing in cold water. This is the place of joy and contentment. Desire means delighting in doing good, like a faithful donor. This is the reliable foundation of the four bases of psychic power (catu-iddhipāda). Liberation means the mind yields, like water flowing to a deep place. This is the reliable foundation of awareness and contemplation. Letting go means the mind neither comes nor goes, like a person holding scales. This is the reliable foundation of effort and so on. Attention means the mind causes the law to arise, like a person holding alms. This is the reliable foundation of good and evil. Greed means the mind grasps, like 'I' bird. This is the reliable foundation of lovely and delightful forms. Hatred means the mind leaps, like an angry poisonous snake. This is the reliable foundation of the ten places of hatred. Ignorance means the mind sees nothing, like a blind person. This is the reliable foundation of the four inversions. Conceit means the mind is elevated, like wrestling each other. This is the reliable foundation of the three types of conceit. Views mean the mind grasps and clings, like a blind person touching an elephant. This is the reliable foundation of hearing sounds from others and not remembering them correctly. Taming means the mind is not tranquil, like boiling water. This is the reliable foundation of quick effort. Regret means the mind retreats, like disliking impure things. This is the reliable foundation of the retreat of good due to doing evil. Doubt means the mind does not grasp and cling to one thing, like a person traveling in a distant country or on two roads. This is the reliable foundation of incorrect attention. Laziness means the mind is sluggish, like a snake hiding in hibernation. This is the reliable foundation of the eight places of laziness. Shamelessness means the mind has no shame for doing evil, like a Candala (outcaste). This is the reliable foundation of disrespect. Lack of conscience means the mind has no fear of doing evil, like an evil king. This is the reliable foundation of the six types of disrespect. This is called the aggregate of formations (saṅkhāra-khandha).

Question: What is the aggregate of consciousness (viññāṇa-khandha)? Answer: Eye-consciousness (cakkhu-viññāṇa), ear-consciousness (sota-viññāṇa), nose-consciousness (ghāna-viññāṇa), tongue-consciousness (jivhā-viññāṇa), body-consciousness (kāya-viññāṇa), mind-element (mano-dhātu), and mind-consciousness-element (mano-viññāṇa-dhātu). Among these, eye-consciousness is the consciousness that arises dependent on the eye and conditioned by forms. This is called eye-consciousness. Ear-consciousness is the consciousness that arises dependent on the ear and conditioned by sounds. This is called ear-consciousness. Nose-consciousness is the consciousness that arises dependent on the nose and conditioned by odors. This is called nose-consciousness. Tongue-consciousness is the consciousness that arises dependent on the tongue and conditioned by flavors. This is called tongue-consciousness. Body-consciousness is the consciousness that arises dependent on the body and conditioned by tactile objects. This is called body-consciousness. The mind-element depends on five things (the five sense bases) and two things (the object of mind), if the five consciousnesses

前後次第生識。此謂意界。意識界者。除此六識。余心。此謂意識界。此七識以三行所勝可知。如是以處事以事以法。問云何以處事。答五識種種處種種事。意界及意識界。一處意界五事意識界。六事五識者。內法內處外事意界。內法外處外事意識界。內法外處。內事亦外事。六識者。初生處。初生事意識界。于入體剎那共生處。初以生處。于無色有無處一切事。如是以處事可知。問云何以事。答五識一一受其境界。非一一次第生。不前不後生不散起。以五識不知所有法。除初起。以意界不知所有法。除意轉。以六識。不安威儀。以迅速安之。以六識不受持身業口業。以六識不受善不善法。以迅速受之。以六識不入定不安詳起。以迅速入定。以後分安詳。以六識不終不生。或以後分。或以彼事終。以果報意識界生。以六識不眠不覺不見夢。以後分眠。以轉意覺。以迅速夢見。如是以事可知。問云何以法。答五識有覺有觀。意界有覺有觀。意識界設有覺有觀。設無覺少觀。設無覺無觀。五識與舍共行。身識設與樂共行。設與苦共行。意識界設與喜共行。設與憂共行。設與舍共行。五識果報意界。設果報設方便。意識界設善設不善。設果報設方便。六識無因無起。世間法有漏有結。有縛有流有厄有蓋。所觸有取有煩惱。不

【現代漢語翻譯】現代漢語譯本前後相續產生識別作用的，這被稱為意界（Manovijnana-dhatu，意識的元素）。意識界，是指除了前六識（眼識、耳識、鼻識、舌識、身識、意識）之外的其餘心識。這七識可以通過三種方式來理解其殊勝之處：即通過處、事、法。問：如何通過處來理解？答：五識在種種處所感知種種事物，意界及意識界，在一處，意界感知五種事物，意識界感知六種事物。五識，是內在的法，內在的處所，外在的事物；意界，是內在的法，外在的處所，外在的事物；意識界，是內在的法，外在的處所，內在的事物也是外在的事物。六識，是最初產生的處所，最初產生的事物；意識界，在進入身體的剎那共同產生處所，最初以產生的處所，在無色界沒有處所，一切事物。如此可以通過處所來理解。問：如何通過事來理解？答：五識各自領受其境界，不是一次一個次第產生，不是不前不後產生，不是分散生起。五識不知道所有法，除了最初生起。意界不知道所有法，除了意念的轉變。六識，不安穩威儀，因為迅速而安穩。六識不受持身業口業，六識不受善不善法，因為迅速而領受。六識不入定，不安詳地出定，因為迅速入定，以後分才安詳。六識不終結不產生，或者以後分，或者以彼事終結，以果報意識界產生。六識不眠不覺不見夢，以後分才睡眠，以轉變的意念覺醒，因為迅速而夢見。如此可以通過事來理解。問：如何通過法來理解？答：五識有覺有觀，意界有覺有觀，意識界或者有覺有觀，或者無覺少觀，或者無覺無觀。五識與舍受（Upeksa，不苦不樂的感受）共同執行，身識或者與樂受（Sukha，快樂的感受）共同執行，或者與苦受（Dukkha，痛苦的感受）共同執行。意識界或者與喜受（Priti，喜悅的感受）共同執行，或者與憂受（Daurmanasya，憂愁的感受）共同執行，或者與舍受共同執行。五識是果報，意界或者果報或者方便，意識界或者善或者不善，或者果報或者方便。六識無因無起，世間法有漏有結，有縛有流有厄有蓋，所觸有取有煩惱，不。

【English Translation】 English version Consciousness arises successively, this is called the Manovijnana-dhatu (mind element). The Vijnana-dhatu (consciousness element) refers to the remaining consciousness besides the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). These seven consciousnesses can be understood through three aspects: place, event, and dharma. Question: How to understand through place? Answer: The five consciousnesses perceive various things in various places. The Manovijnana-dhatu and Vijnana-dhatu, in one place, the Manovijnana-dhatu perceives five things, and the Vijnana-dhatu perceives six things. The five consciousnesses are internal dharma, internal place, and external things; the Manovijnana-dhatu is internal dharma, external place, and external things; the Vijnana-dhatu is internal dharma, external place, internal things, and also external things. The six consciousnesses are the place where they first arise, the things that first arise; the Vijnana-dhatu, at the moment of entering the body, jointly produces the place, initially with the place of arising, in the formless realm there is no place, all things. Thus, it can be understood through place. Question: How to understand through event? Answer: Each of the five consciousnesses receives its own realm, not one at a time in sequence, not arising before or after, not arising scattered. The five consciousnesses do not know all dharmas, except for the initial arising. The Manovijnana-dhatu does not know all dharmas, except for the transformation of thought. The six consciousnesses do not have stable deportment, because they are quickly stabilized. The six consciousnesses do not uphold bodily and verbal karma, the six consciousnesses do not receive good and bad dharmas, because they receive them quickly. The six consciousnesses do not enter samadhi (meditative state), and do not arise from samadhi peacefully, because they quickly enter samadhi, and only later are they peaceful. The six consciousnesses do not end and do not arise, either later, or end with that event, arising with the resultant Vijnana-dhatu. The six consciousnesses do not sleep, do not awaken, and do not see dreams, only later do they sleep, awakening with the transformed thought, because they quickly see dreams. Thus, it can be understood through event. Question: How to understand through dharma? Answer: The five consciousnesses have perception and observation, the Manovijnana-dhatu has perception and observation, the Vijnana-dhatu either has perception and observation, or has no perception and little observation, or has no perception and no observation. The five consciousnesses operate with Upeksa (equanimity), the body consciousness either operates with Sukha (pleasure), or operates with Dukkha (suffering). The Vijnana-dhatu either operates with Priti (joy), or operates with Daurmanasya (sorrow), or operates with Upeksa. The five consciousnesses are resultant, the Manovijnana-dhatu is either resultant or expedient, the Vijnana-dhatu is either good or bad, or resultant or expedient. The six consciousnesses have no cause and no arising, worldly dharmas have outflows and knots, have bonds and flows, have calamities and coverings, what is touched has grasping and afflictions, not.

以見所斷。不以思惟所斷。非為聚非非為聚。非學非非學。少欲界系。不定非乘。意識界一切壞。如是以法勝可知。此謂識陰。此謂五陰。

複次此五陰。以四行所勝可知。如是以句義以相。以分別以攝。問云何以句義。答色者現義。受者可受義。想者知義。行者作義。識者解義。陰者種類集義。如是以句義可知。問云何以想。答色者自色相如見刺。彼四大足處。受者彼受相。如癩惡病。彼觸足處。想者持相為相。如作像貌。彼觸足處。行者和合為相如轉輪。彼觸足處。識者謂知相如知味。彼名色足處。如是以相可知。問云何以分別。答三種陰分別。五陰五受陰五法陰。於是五陰者。一切有為法。五受陰者。一切有漏法。五法陰者。戒陰定陰慧陰解脫陰解脫知見陰。於此五受陰是可樂。如是以分別可知。問云何以攝。答三種攝。入攝界攝諦攝。於是色陰十一入所攝。三陰法入所攝。識陰意入所攝。色陰十一界所攝。三陰法界所攝。識陰七界所攝。戒陰定陰慧陰解脫知見陰。法入及法界所攝。解脫陰法入及意入。及法界意識界所攝。五陰或諦所攝。或非諦所攝。五受陰苦諦及習諦所攝。戒陰定陰慧陰道諦所攝。解脫陰非諦所攝。解脫知見陰苦諦所攝。有法是陰所攝。非諦所攝。有法是諦所攝。非陰所攝。有法是陰

所攝。亦諦所攝。有法非陰所攝。亦非諦所攝。於是非根所縛色。及與道相應。沙門果是陰所攝。非諦所攝。泥洹是諦所攝。非陰所攝。三諦是陰所攝。亦諦所攝。制者非陰所攝。亦非諦所攝。如是以行。于陰知分別方便。此謂陰方便(陰方便已竟)。

問云何入方便。答十二入。眼入色入。耳入聲入。鼻入香入。舌入味入。身入觸入。意入法入。於是眼入者。是界清凈以是見色。色入者。界色形摸是眼境界。耳入者。是界清凈以是聞聲。聲入者。是界鳴耳境界。鼻入者。是界清凈以是嗅香。香入者。界香鼻境界。舌入者。是界清凈以是知味。味入者。是界氣味舌境界。身入者。是界清凈以是觸細滑。觸入者。是地界水界火界風界。堅軟冷暖身境界。意入者。是七識界。法入者。是三無色陰及十八細色及泥洹。此謂十二入。複次此十二入。以五行所勝可知。如是以句義。以境界以緣。以彼夾勝心起以攝。問云何以句義。答眼者見義。色者現義。耳者聞義。聲者鳴義。鼻者嗅義。香者芳義。舌者嘗義。味者氣味為義。身者正持義。觸者可觸義。意者知義。法者無命義。入者無色法門義。處義受持義。如是以句義可知。問云何以境界。答眼耳不至境界。鼻舌身至境界。意俱境界。復有說。耳者至境界。何故唯有近障

【現代漢語翻譯】現代漢語譯本：所攝（所包含的）。亦諦所攝（也被真理所包含的）。有法（存在的事物）非陰所攝（不被五蘊所包含的），亦非諦所攝（也不被真理所包含的）。於是非根所縛色（不被感官所束縛的色），及與道相應（以及與正道相應的）。沙門果（修道者的果位）是陰所攝（被五蘊所包含的），非諦所攝（不被真理所包含的）。泥洹（涅槃）是諦所攝（被真理所包含的），非陰所攝（不被五蘊所包含的）。三諦（三種真理）是陰所攝（被五蘊所包含的），亦諦所攝（也被真理所包含的）。制者（能控制的人）非陰所攝（不被五蘊所包含的），亦非諦所攝（也不被真理所包含的）。如是以行（像這樣修行），于陰知分別方便（對於五蘊的瞭解和區分的方法）。此謂陰方便（這就是所謂的五蘊方便）。（五蘊方便已竟）

問：云何入方便（什麼是進入（十二）入的方便）？答：十二入（十二入）。眼入（眼根）色入（色塵），耳入（耳根）聲入（聲塵），鼻入（鼻根）香入（香塵），舌入（舌根）味入（味塵），身入（身根）觸入（觸塵），意入（意根）法入（法塵）。於是眼入者（眼根），是界清凈以是見（是清凈的界，用來觀看）。色入者（色塵），界色形摸是眼境界（是色的界，形狀和輪廓是眼睛的境界）。耳入者（耳根），是界清凈以是聞聲（是清凈的界，用來聽聲音）。聲入者（聲塵），是界鳴耳境界（是聲音的界，鳴響是耳朵的境界）。鼻入者（鼻根），是界清凈以是嗅香（是清凈的界，用來嗅氣味）。香入者（香塵），界香鼻境界（是氣味的界，氣味是鼻子的境界）。舌入者（舌根），是界清凈以是知味（是清凈的界，用來知味道）。味入者（味塵），是界氣味舌境界（是味道的界，氣味是舌頭的境界）。身入者（身根），是界清凈以是觸細滑（是清凈的界，用來觸控細滑）。觸入者（觸塵），是地界水界火界風界（是地界、水界、火界、風界），堅軟冷暖身境界（堅硬、柔軟、寒冷、溫暖是身體的境界）。意入者（意根），是七識界（是七種識的界）。法入者（法塵），是三無色陰及十八細色及泥洹（是三種無色蘊以及十八種細微的色以及涅槃）。此謂十二入（這就是所謂的十二入）。複次此十二入（再次，這十二入），以五行所勝可知（可以通過五行的勝義來了解）。如是以句義（像這樣通過句子的意義），以境界（通過境界），以緣（通過緣），以彼夾勝心起以攝（通過那些夾雜著勝義的心生起並攝取）。問：云何以句義（如何通過句子的意義）？答：眼者見義（眼是看見的意思），色者現義（色是顯現的意思），耳者聞義（耳是聽見的意思），聲者鳴義（聲是鳴響的意思），鼻者嗅義（鼻是嗅氣味的意思），香者芳義（香是芬芳的意思），舌者嘗義（舌是品嚐的意思），味者氣味為義（味道是氣味的意思），身者正持義（身是支援的意思），觸者可觸義（觸是可觸控的意思），意者知義（意是知曉的意思），法者無命義（法是沒有生命的意思），入者無色法門義（入是沒有色法的門的意思），處義受持義（處是處所，受持的意思）。如是以句義可知（像這樣可以通過句子的意義來了解）。問：云何以境界（如何通過境界）？答：眼耳不至境界（眼睛和耳朵不到達境界），鼻舌身至境界（鼻子、舌頭和身體到達境界），意俱境界（意識是共同的境界）。復有說（還有一種說法），耳者至境界（耳朵到達境界）。何故唯有近障（為什麼只有近處的障礙）？

【English Translation】 English version: That which is encompassed. Also encompassed by Truth. There are things that are not encompassed by the Skandhas (aggregates), nor are they encompassed by Truth. Thus, colors not bound by the senses, and those that correspond with the Path. The fruits of a Shramana (ascetic) are encompassed by the Skandhas, but not by Truth. Nirvana is encompassed by Truth, but not by the Skandhas. The Three Truths are encompassed by the Skandhas, and also encompassed by Truth. The controller is not encompassed by the Skandhas, nor is it encompassed by Truth. Thus, by practicing in this way, one gains skillful means to understand and differentiate the Skandhas. This is called the skillful means of the Skandhas. (End of Skandha Skillful Means)

Question: What are the skillful means for entering the Twelve Entrances (Ayatanas)? Answer: The Twelve Entrances. Eye-entrance (eye sense) and form-entrance (form object), ear-entrance (ear sense) and sound-entrance (sound object), nose-entrance (nose sense) and smell-entrance (smell object), tongue-entrance (tongue sense) and taste-entrance (taste object), body-entrance (body sense) and touch-entrance (touch object), mind-entrance (mind sense) and dharma-entrance (dharma object). Thus, the eye-entrance is a pure realm for seeing. The form-entrance is the realm of color and shape, the boundary of the eye. The ear-entrance is a pure realm for hearing sounds. The sound-entrance is the realm of sound, the boundary of the ear. The nose-entrance is a pure realm for smelling scents. The smell-entrance is the realm of scent, the boundary of the nose. The tongue-entrance is a pure realm for knowing tastes. The taste-entrance is the realm of flavor, the boundary of the tongue. The body-entrance is a pure realm for touching fineness and smoothness. The touch-entrance is the realm of earth, water, fire, and wind; hardness, softness, coldness, and warmth are the boundaries of the body. The mind-entrance is the realm of the seven consciousnesses. The dharma-entrance is the three formless Skandhas, the eighteen subtle forms, and Nirvana. These are called the Twelve Entrances. Furthermore, these Twelve Entrances can be understood through the superior aspects of the Five Elements. Thus, through the meaning of the phrases, through the boundaries, through the conditions, through the arising and grasping of the mind with its superior aspects. Question: How through the meaning of the phrases? Answer: 'Eye' means seeing, 'form' means appearing, 'ear' means hearing, 'sound' means resounding, 'nose' means smelling, 'scent' means fragrance, 'tongue' means tasting, 'taste' means flavor, 'body' means supporting, 'touch' means tangible, 'mind' means knowing, 'dharma' means lifeless, 'entrance' means the gateway to formless dharmas, a place, a means of upholding. Thus, it can be understood through the meaning of the phrases. Question: How through the boundaries? Answer: The eye and ear do not reach the boundary, the nose, tongue, and body reach the boundary, the mind is a shared boundary. Furthermore, it is said that the ear reaches the boundary. Why only near obstacles?

不聞聲。如說咒術。復說眼者于其自境界至境界。何故壁外不見。如是以境界可知。問云何以緣。答緣眼色光。作意生眼識。於是眼者為眼識。以四緣成緣。初生依根有緣色者。以三緣成緣。初生事有緣光者。以三緣成緣。初生依有緣作意者。以二緣成緣。次第非有緣。緣耳聲空作。意得生耳識。以此分別當分別。緣鼻香風作意。得生鼻識。緣舌味水作意。得生舌識。緣身觸作。意得生身識。緣意法解脫作意。得生意識。於是意者是後分心。法者是法事。此成四種。六內入過去現在未來第一種。五外入過去未來現在離除非入根。是第二種。法入第三種。十一種制名者。所謂眾生方時犯罪。頭陀一切相。無所有入定事滅禪定。實思惟不實思惟。是第四種。此謂法事。專心者心隨如昱。作意者于意門轉意。識者速心。於是意者為意識以依緣成緣。法者以事緣成緣。解脫者以依緣成緣。作意者以二緣成緣。次第緣有緣。如是以緣可知。問云何以夾勝心起。于眼門成三種。除夾上中下。於是上事。以夾成七心。無間生阿毗地獄。從有分心。轉見心。所受心。分別心。令起心。速心。彼事心。於是有分心者。是於此有根心如牽縷。轉心者。于眼門色事夾緣故。以緣展轉諸界。依處有分心成起。有分心次第。彼為見色事成轉生轉心

【現代漢語翻譯】現代漢語譯本聽不見聲音。例如所說的咒術。又說眼根在其自身境界至境界。為什麼在墻外看不見？像這樣可以通過境界來了解。問：如何以緣起？答：緣于眼、色、光，作意產生眼識。因此，眼根是眼識的所依。以四種緣成就緣起。最初生起依賴於根，緣於色者，以三種緣成就緣起。最初生起的事物緣于光者，以三種緣成就緣起。最初生起依賴於有，緣于作意者，以兩種緣成就緣起。次第並非有緣。緣于耳、聲、空，作意得以產生耳識。以此分別應當分別。緣于鼻、香、風，作意得以產生鼻識。緣于舌、味、水，作意得以產生舌識。緣于身、觸，作意得以產生身識。緣于意、法、解脫，作意得以產生意識。因此，意是後分心。法是法事。這成就四種。六內入（Ajatana，處）過去、現在、未來是第一種。五外入過去、未來、現在，排除非根的，是第二種。法入是第三種。十一種制名者，即所謂眾生（Satta，有情）、方（Disa，方向）、時（Samaya，時間）、犯罪（Apatti，罪）、頭陀（Dhuta，頭陀行）、一切相（Sabbanimitta，一切相）、無所有入定（Akincannayatana，無所有處定）、事滅禪定（Sannavedayitanirodha，想受滅盡定）、實思惟（Tathata，如是）、不實思惟（Atathata，不如是）。是第四種。這稱為法事。專心者，心隨如昱。作意者，在意門（Manodvara，意門）運轉意。識者，速心。因此，意是意識，以依緣成就緣起。法以事緣成就緣起。解脫以依緣成就緣起。作意以兩種緣成就緣起。次第緣是有緣。像這樣可以通過緣來了解。問：如何以夾勝心生起？在眼門（Cakkhudvara，眼門）成就三種，除去夾上、中、下。因此，上事以夾成就七心。無間生阿毗地獄（Avici，阿鼻地獄）。從有分心（Bhavanga，有分），轉見心（Dassanacitta，見心）、所受心（Sampaticchana，領受心）、分別心（Santirana，推度心）、令起心（Votthapana，確定心）、速心（Javana，速行心）、彼事心（Tadalambana，彼所緣心）。因此，有分心是於此有根心，如牽縷。轉心者，于眼門色事夾緣故，以緣展轉諸界。依處有分心成就生起。有分心次第，彼為見色事成就轉生轉心。

【English Translation】 English version Not hearing sounds. Like the mentioned incantations. Furthermore, it is said that the eye faculty, from its own sphere to its sphere, why is it not seen outside the wall? Thus, it can be understood through the sphere. Question: How does it arise by conditions? Answer: Conditioned by the eye, form, and light, attention arises, giving rise to eye-consciousness. Therefore, the eye is the basis for eye-consciousness. With four conditions, the arising is accomplished. The initial arising depends on the root, conditioned by form, with three conditions the arising is accomplished. The initial arising of things conditioned by light, with three conditions the arising is accomplished. The initial arising depends on existence, conditioned by attention, with two conditions the arising is accomplished. Sequence is not conditioned by existence. Conditioned by the ear, sound, and space, attention enables the arising of ear-consciousness. With this distinction, one should distinguish. Conditioned by the nose, scent, and wind, attention enables the arising of nose-consciousness. Conditioned by the tongue, taste, and water, attention enables the arising of tongue-consciousness. Conditioned by the body, touch, attention enables the arising of body-consciousness. Conditioned by the mind, phenomena, and liberation, attention enables the arising of mind-consciousness. Therefore, the mind is the subsequent part of the mind. Phenomena are phenomena-matters. This accomplishes four types. The six internal sense bases (Ajatana) – past, present, future – are the first type. The five external sense bases – past, future, present, excluding non-root ones – are the second type. The phenomena base is the third type. The eleven designations are: beings (Satta), direction (Disa), time (Samaya), offense (Apatti), ascetic practice (Dhuta), all signs (Sabbanimitta), the sphere of nothingness (Akincannayatana), cessation of perception and feeling (Sannavedayitanirodha), suchness (Tathata), and non-suchness (Atathata). This is the fourth type. This is called phenomena-matter. The focused mind follows like Yulu. Attention turns the mind at the mind-door (Manodvara). Consciousness is the swift mind. Therefore, the mind is mind-consciousness, accomplished by dependence-condition. Phenomena are accomplished by object-condition. Liberation is accomplished by dependence-condition. Attention is accomplished by two conditions. Sequential condition is existence-condition. Thus, it can be understood through conditions. Question: How does the superior mind arise with a gap? At the eye-door (Cakkhudvara), three are accomplished, removing the upper, middle, and lower gaps. Therefore, the upper matter accomplishes seven minds with a gap. Without interval, it gives rise to Avici hell. From the life-continuum (Bhavanga), turning to seeing-consciousness (Dassanacitta), receiving-consciousness (Sampaticchana), investigating-consciousness (Santirana), determining-consciousness (Votthapana), impulsion-consciousness (Javana), registering-consciousness (Tadalambana). Therefore, the life-continuum is the root mind in this existence, like a drawn thread. The turning mind, at the eye-door, is due to the gap-condition of form-matter, with conditions transforming the realms. The life-continuum at the base accomplishes arising. The life-continuum sequence, that is, seeing form-matter accomplishes turning, arising, and turning-mind.

。轉心次第依眼應轉。現得見生見心。見心次第已見以心。現受生受心。受心次第以受義。現分別生分別心。分別心次第以分別義。現令起生令起心。令起心次第以令起義。由業心速行。速行心次第。以速行義。不以方便生彼事果報心。從彼更度有分心。問何譬喻。答如王殿上閉城門臥。傴女摩王足。夫人坐。大臣及直閣列在王前。聾人守門依城門住。時守園人取庵羅果打門。王聞聲覺王。敕僂女。汝當開門。僂女即奉命。以相貌語聾人言。聾人解意。即開城門。見庵羅果。王捉刀。女受果將入現於大臣。大臣授與夫人。夫人洗凈。或熟或生。各安一處。然後奉王。王得食之。食已即說彼功德非功德。還復更眠。如是如王臥。如有分心可知。如守園人取庵羅果打門。如是于眼門色事夾可知。如王聞彼聲王覺。教傴女開門。如是以緣展轉界。依處有分心起可知。如傴女以相貌教聾人開門。如是轉心可知。如聾人開門見庵羅果。如是眼識可知。如捉刀女受彼果將現大臣。如是受持心可知。如大臣取果授與夫人。如是分別心可知。如夫人洗凈。或熟或生各安一處然後與王。如是令起心可知。如王食彼果。如是速心可知。如王食已說彼功德非功德利。如是彼事果報心可知。如王更眠。如是有分心度可知。於是眼門以中事夾。速

【現代漢語翻譯】現代漢語譯本轉心次第依照眼根應當轉變。現在得到見生見心（Vipassanā citta，觀禪之心），見心次第是已經通過見而用心。現在感受生受心，受心次第是通過感受的意義。現在分別生分別心，分別心次第是通過分別的意義。現在令發起生令起心，令起心次第是通過令發起的意義。由於業力，心快速執行，速行心次第是通過速行的意義。不以方便產生那件事的果報心，從那之後再次進入有分心（bhavaṅga-citta，生命流）。問：用什麼譬喻來說明呢？答：比如國王在王宮裡，關閉城門睡覺。駝背的女子按摩國王的腳，夫人們坐著，大臣和侍衛排列在國王面前。聾子守門，依靠城門居住。這時，守園人摘取庵羅果（āmra，芒果）敲打城門。國王聽到聲音醒來，命令駝背的女子：『你應當打開城門。』駝背的女子立即奉命，用相貌告訴聾子。聾子理解了意思，就打開了城門，看見了庵羅果。國王拿起刀，女子接過果實，拿給大臣看。大臣交給夫人。夫人洗乾淨，或煮熟或生吃，各自放在一個地方，然後獻給國王。國王吃了它。吃完后就說它的功德或非功德，然後又睡覺了。像這樣，國王睡覺，就像有分心可知。像守園人摘取庵羅果敲打城門，就像在眼門與色法相遇可知。像國王聽到聲音醒來，教駝背的女子開門，就像以緣分輾轉相接，依靠處所有分心生起可知。像駝背的女子用相貌教聾子開門，就像轉心可知。像聾子開門看見庵羅果，就像眼識可知。像拿起刀的女子接過果實拿給大臣看，就像受持心可知。像大臣取果交給夫人，就像分別心可知。像夫人洗乾淨，或煮熟或生吃，各自放在一個地方然後給國王，就像令起心可知。像國王吃那個果實，就像速心可知。像國王吃完后說它的功德或非功德利益，就像那件事的果報心可知。像國王再次睡覺，就像有分心度過可知。於是在眼門以中間的事物相遇，快速。

【English Translation】 English version The sequence of mind-turning should follow the eye. Now, one attains the seeing-arising seeing-mind (Vipassanā citta, mind of insight meditation), the sequence of the seeing-mind is using the mind through what has been seen. Now, feeling arises feeling-mind, the sequence of the feeling-mind is through the meaning of feeling. Now, discrimination arises discriminating-mind, the sequence of the discriminating-mind is through the meaning of discrimination. Now, causing-to-arise arises causing-to-arise-mind, the sequence of the causing-to-arise-mind is through the meaning of causing-to-arise. Due to karma, the mind runs swiftly, the sequence of the swift-running mind is through the meaning of swift-running. The resultant mind of that event does not arise through skillful means, from that, it re-enters the life-continuum (bhavaṅga-citta, subconscious mind). Question: What is the analogy? Answer: It is like a king sleeping in his palace with the city gates closed. A hunchbacked woman massages the king's feet, the ladies sit, and ministers and guards stand in rows before the king. A deaf man guards the gate, dwelling by the city gate. At that time, a gardener picks an āmra fruit (mango) and knocks on the gate. The king hears the sound and wakes up, ordering the hunchbacked woman: 'You should open the gate.' The hunchbacked woman immediately obeys, telling the deaf man with gestures. The deaf man understands and opens the city gate, seeing the āmra fruit. The king takes a knife, the woman receives the fruit and shows it to the minister. The minister gives it to the lady. The lady washes it clean, either cooking it or eating it raw, placing each in a separate place, and then offers it to the king. The king eats it. After eating, he speaks of its merits or demerits, and then sleeps again. Thus, the king sleeping is like the life-continuum mind. The gardener picking the āmra fruit and knocking on the gate is like the encounter of the eye-door with a visible object. The king hearing the sound and waking up, instructing the hunchbacked woman to open the gate, is like the arising of the life-continuum mind depending on the base, through the revolving of conditions. The hunchbacked woman teaching the deaf man to open the gate with gestures is like the mind-turning. The deaf man opening the gate and seeing the āmra fruit is like eye-consciousness. The woman with the knife receiving the fruit and showing it to the minister is like the receiving mind. The minister taking the fruit and giving it to the lady is like the discriminating mind. The lady washing it clean, either cooking it or eating it raw, placing each in a separate place and then giving it to the king, is like the causing-to-arise mind. The king eating that fruit is like the swift-running mind. The king speaking of its merits or demerits after eating is like the resultant mind of that event. The king sleeping again is like the passing of the life-continuum mind. Thus, at the eye-door, the intermediate object encounters, swiftly.

心無間度彼有心。以夾下事。令起心無間度有分心。如是余于門可知。于意門無事夾。以作意緣以解脫行。于意門成取事。於是于上事三心生。有分心轉心速心。彼事心於中及下事二心生。轉心及速心。於是可愛不可愛中事。以種種緣種種受可知。以正作意非正作意。緣種種善不善可知。如是彼夾勝心起可知。問云何以攝。答三種攝。陰攝界攝諦攝。於是十入色陰所攝。意入識陰所攝。法入除泥洹四陰所攝。十一入十一界所攝。意入七界所攝。五內入苦諦所攝。五外入。或苦諦所攝。或非苦諦所攝。意入或苦諦所攝。或非苦諦所攝。法入或四諦所攝。或非苦諦所攝。如是所攝可知。如是以此行。于入智令起方便。此謂入方便(入方便已竟)。

問云何界方便。答十八界。眼界色界眼識界。耳界聲界耳識界。鼻界香界鼻識界。舌界味界舌識界。身界觸界身識界。意界法界意識界。於是眼清凈眼界。色形色界。眼識眼識界。如是余可知。於五門轉事。意界受果報。意界唯法入。除法界六識界。余心意識界。余如入廣說。於是十界色陰所攝。法界除泥洹四陰所攝。七界識陰所攝。十一界十一入所攝。七界意入所攝。十一界苦諦所攝。五界或苦諦所攝。或非諦所攝。法界四諦所攝。或非諦所攝。意識界或苦諦所攝。或非

諦所攝。問云何說化境界。答唯此法陰入界為境界。諸說法種類和合相為陰說門相為入。說自性相為界。複次世尊為利根人。以陰門說苦諦。為中根人以入門說苦諦。為鈍根人以界門說苦諦。複次于名著相人。以略說色。以分別名說陰。爲著色相人。以分別色以略說名說入。于名色著相人。以名色分別說界。複次說自性處說陰說處事說入。以處事說心起說界。以如是等行界分別方便。此謂界方便(界方便已竟)。

問云何因緣方便。答無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱。如是皆苦陰起。唯以無明滅則行滅。以行滅則識滅。以識滅則名色滅。以名色滅則六入滅。以六入滅則觸滅。以觸滅則受滅。以受滅則愛滅。以愛滅則取滅。以取滅則有滅。以有滅則生滅。以生滅則老死憂悲苦惱滅。如是苦陰皆成滅。於是無明者。不知四諦。行者身口意業。識者入胎一念心名識。名色者共相續心起心數法。及迦羅邏色。六入者六內入。觸者六觸身。受者六受身。愛者六愛身。取者四取。有者是業能起欲色無色有。生者于有陰起。老者陰熟。死者陰散壞。問何故無明緣行。何故生緣老死。答於此無間凡夫。於四諦不知故。五受陰長夜樂著我物。成

【現代漢語翻譯】現代漢語譯本：諦所攝（真實所包含的）。問：如何解說化導眾生的境界？答：唯有此五陰（色、受、想、行、識），十二入（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵），十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）是化導的境界。各種說法的種類和合的相是陰，說法的門徑和方法是入，說法的自性相是界。進一步說，世尊為利根之人，用五陰之門解說苦諦（duhkha satya，關於苦難的真理）；為中等根器之人，用十二入之門解說苦諦；為鈍根之人，用十八界之門解說苦諦。進一步說，對於執著名相的人，用簡略的方式說色蘊（rupa skandha，色身），用分別解釋名的方式來說明陰；對於執著色相的人，用分別解釋色的方式，用簡略的方式說名來說明入；對於執著名色的人，用分別解釋名和色的方式來說明界。進一步說，說自性之處是說陰，說處所之事是說入，以處所之事來說明心識生起是說界。用像這樣的行、界分別的方便法門，這叫做界方便（dhatu upaya，界方便到此結束）。

問：如何是因緣方便？答：無明（avidya，對真理的無知）緣於行（karma，業行），行緣于識（vijnana，意識），識緣于名色（nama-rupa，精神和物質），名色緣於六入（sadayatana，六根），六入緣于觸（sparsha，感覺），觸緣于受（vedana，感受），受緣于愛（trishna，渴愛），愛緣于取（upadana，執取），取緣于有（bhava，存在），有緣于生（jati，出生），生緣于老死憂悲苦惱（jara-marana-duhkha-daurmanasya，衰老、死亡、憂愁、悲傷、痛苦、煩惱）。像這樣，都是苦陰生起。只有當無明滅除，則行滅除；行滅除，則識滅除；識滅除，則名色滅除；名色滅除，則六入滅除；六入滅除，則觸滅除；觸滅除，則受滅除；受滅除，則愛滅除；愛滅除，則取滅除；取滅除，則有滅除；有滅除，則生滅除；生滅除，則老死憂悲苦惱滅除。像這樣，苦陰全部都滅除。在這裡，無明是指不知四諦（catuh-satya，四聖諦）。行是指身口意業。識是指入胎時最初一念心，名為識。名色是指共同相續的心生起的心數法，以及羯羅藍（kalala，受精卵）之色。六入是指六內入（adytatmika ayatana，內六處）。觸是指六觸身。受是指六受身。愛是指六愛身。取是指四取（catvari upadanani，四種執取）。有是指業能生起欲有（kama-bhava，欲界有）、色有（rupa-bhava，色界有）、無色有（arupa-bhava，無色界有）。生是指于有之中陰的生起。老是指陰的成熟。死是指陰的散壞。問：為什麼無明緣於行？為什麼生緣于老死？答：因為無間凡夫（prthag-jana，普通人）對於四諦不知，所以長夜對五受陰（panca-skandha，五蘊）樂著，執著為我所有，成就（業）。

【English Translation】 English version: Comprehended by Truth. Question: How is the realm of transformation explained? Answer: Only these five skandhas (rupa, vedana, samjna, samskara, vijnana), twelve ayatanas (six sense organs: eye, ear, nose, tongue, body, mind; and six sense objects: form, sound, smell, taste, touch, dharma), and eighteen dhatus (six sense organs, six sense objects, and six consciousnesses) are the realm of transformation. The combined aspects of various types of teachings are the skandhas, the gateways and methods of teaching are the ayatanas, and the aspects of the self-nature of the teachings are the dhatus. Furthermore, the World-Honored One explains the duhkha satya (truth of suffering) through the skandha-gate for those with sharp faculties; through the ayatana-gate for those with medium faculties; and through the dhatu-gate for those with dull faculties. Furthermore, for those attached to names, the rupa skandha (form) is explained briefly, and the explanation of names is used to explain the skandhas. For those attached to forms, the explanation of forms is used, and the brief explanation of names is used to explain the ayatanas. For those attached to both name and form, the explanation of both name and form is used to explain the dhatus. Furthermore, speaking of the place of self-nature is speaking of the skandhas, speaking of the affairs of the place is speaking of the ayatanas, and speaking of the arising of consciousness through the affairs of the place is speaking of the dhatus. Such expedient methods of distinguishing between actions and realms are called dhatu upaya (expedient means of realms, the expedient means of realms ends here).

Question: What are the expedient means of dependent origination? Answer: Avidya (ignorance) conditions karma (actions); karma conditions vijnana (consciousness); vijnana conditions nama-rupa (name and form); nama-rupa conditions sadayatana (six sense bases); sadayatana conditions sparsha (contact); sparsha conditions vedana (feeling); vedana conditions trishna (craving); trishna conditions upadana (grasping); upadana conditions bhava (becoming); bhava conditions jati (birth); jati conditions jara-marana-duhkha-daurmanasya (old age, death, sorrow, lamentation, pain, and despair). Thus, all these are the arising of the duhkha skandha. Only when avidya ceases, karma ceases; when karma ceases, vijnana ceases; when vijnana ceases, nama-rupa ceases; when nama-rupa ceases, sadayatana ceases; when sadayatana ceases, sparsha ceases; when sparsha ceases, vedana ceases; when vedana ceases, trishna ceases; when trishna ceases, upadana ceases; when upadana ceases, bhava ceases; when bhava ceases, jati ceases; when jati ceases, jara-marana-duhkha-daurmanasya ceases. Thus, all the duhkha skandhas cease. Here, avidya refers to not knowing the catuh-satya (Four Noble Truths). Karma refers to actions of body, speech, and mind. Vijnana refers to the first moment of consciousness upon entering the womb. Nama-rupa refers to the mental phenomena arising in conjunction with consciousness, and the kalala (embryo) form. Sadayatana refers to the six internal ayatanas (sense bases). Sparsha refers to the six bodies of contact. Vedana refers to the six bodies of feeling. Trishna refers to the six bodies of craving. Upadana refers to the catvari upadanani (four types of grasping). Bhava refers to the karma that can give rise to kama-bhava (desire realm existence), rupa-bhava (form realm existence), and arupa-bhava (formless realm existence). Jati refers to the arising of the skandhas within existence. Jara refers to the maturation of the skandhas. Marana refers to the disintegration of the skandhas. Question: Why does avidya condition karma? Why does birth condition old age and death? Answer: Because ordinary beings (prthag-jana) do not know the Four Noble Truths, they are attached to the panca-skandha (five aggregates) for a long time, clinging to them as 'mine,' thus accomplishing (karma).

彼所觸。此我物此我身如是有樂著樂。和合為有思惟。彼思惟使非智所處。為得有成住于有。如種在耕熟田。無彼識為有滅。此謂無明緣行。彼無明所起行。思入有著于有相事成為聚。于轉有起相續。識于有隨心非斷。是故行緣識。如除日無光明。住地增長。如是除識無名色。于無體住增長。如荻相猗展轉相依。是故識緣名色。依處餘名共生起。意入增長依名命四大。及食時緣餘五入起增長。非余此緣。是故名色緣六入。余根境界識和合起觸。是故六入緣觸。以觸受或苦或樂。或不苦不樂。非所觸。是故觸緣受。癡凡夫受樂成著。復更覓受苦。彼對治覓樂。若受不苦不樂受舍。是故受緣愛。以渴愛急取愛處。是故愛緣取。彼有取作事為有種。是故取緣有。以如業所勝生於諸趣。是故有生。以產生老死。是故生緣老死。如谷為種緣。如是無明緣行可知。如種為牙緣。如是行緣識可知。如牙為葉緣。如是識緣名色可知。如葉為枝緣。如是名色緣六入可知。如枝為樹緣。如是六入緣觸可知。如樹為花緣。如是觸緣受可知。如花為汁緣。如是受緣愛可知。如汁為米緣。如是愛緣取可知。如米為種緣。如是取緣有可知。如種為牙緣。有如是緣生可知。如是起種種相續。如是前際不可知。后際亦不可知。如是生無明為初因緣相續。

【現代漢語翻譯】現代漢語譯本他所觸及的。『這是我的東西』，『這是我的身體』，像這樣產生快樂和執著。快樂和執著結合在一起，就產生了思慮。這種思慮使人無法達到智慧的境界。爲了獲得存在，而安住于存在之中，就像種子播種在耕熟的田地裡一樣。沒有了那種『識』，存在就會滅亡。這被稱為『無明緣行』（Avidyāpratyayāḥ saṃskārāḥ，無明是產生行為的條件）。由無明所產生的行為，使意識進入存在，並執著于存在的現象，從而形成聚集。在輪迴中，產生相續不斷的現象。意識在存在中隨心所欲，沒有停止。所以，行為是產生意識的條件。就像沒有太陽就沒有光明一樣，土地就會停止生長。同樣，沒有了意識，就沒有名色（Nāmarūpa，精神和物質），在沒有實體的狀態下停止生長。就像蘆葦互相依靠，輾轉相依一樣，所以，意識是產生名色的條件。依靠處所和其餘的名相共同生起，意識進入並增長，依靠名相、生命四大（地、水、火、風）以及食物，其餘的五種感覺器官生起並增長，沒有其他的條件。所以，名色是產生六入（Ṣaḍāyatana，六種感覺器官）的條件。其餘的根、境界和意識結合在一起，產生觸（Sparśa，感覺）。所以，六入是產生觸的條件。通過觸，感受或者痛苦，或者快樂，或者不苦不樂。不是被觸及的。所以，觸是產生受（Vedanā，感受）的條件。愚癡的凡夫因為感受快樂而產生執著，又去尋求更多的痛苦。他們爲了對抗痛苦而尋求快樂。如果感受不苦不樂，就捨棄它。所以，感受是產生愛（Tṛṣṇā，渴愛）的條件。因為渴愛，而急切地獲取所愛之物。所以，愛是產生取（Upādāna，執取）的條件。他們因為執取而造作，為存在播下種子。所以，執取是產生有（Bhava，存在）的條件。因為業力的作用，而生於各種趣向。所以，有是產生生（Jāti，出生）的條件。因為出生，所以有衰老和死亡。所以，生是產生老死（Jarā-maraṇa，衰老和死亡）的條件。就像穀物是種子的條件一樣，無明是產生行為的條件，這是可以理解的。就像種子是萌芽的條件一樣，行為是產生意識的條件，這是可以理解的。就像萌芽是葉子的條件一樣，意識是產生名色的條件，這是可以理解的。就像葉子是樹枝的條件一樣，名色是產生六入的條件，這是可以理解的。就像樹枝是樹木的條件一樣，六入是產生觸的條件，這是可以理解的。就像樹木是花朵的條件一樣，觸是產生受的條件，這是可以理解的。就像花朵是汁液的條件一樣，感受是產生愛的條件，這是可以理解的。就像汁液是米粒的條件一樣，愛是產生取的條件，這是可以理解的。就像米粒是種子的條件一樣，取是產生有的條件，這是可以理解的。就像種子是萌芽的條件一樣，有是產生生的條件，這是可以理解的。就這樣，種種相續不斷地產生。這樣，前際（過去）是不可知的，后際（未來）也是不可知的。就這樣，以無明為最初的因緣，相續不斷地產生。

【English Translation】 English version That which is touched. 'This is my thing,' 'This is my body,' thus there is pleasure and attachment. Pleasure and attachment combined together become thought. That thought makes it impossible to reach the realm of wisdom. To obtain existence, one dwells in existence, like a seed sown in a well-cultivated field. Without that 'consciousness,' existence will cease. This is called 'Avidyāpratyayāḥ saṃskārāḥ' (ignorance conditions volitional formations, or actions). The actions arising from ignorance cause consciousness to enter into existence and become attached to the phenomena of existence, thereby forming an aggregation. In Saṃsāra (cyclic existence), continuous phenomena arise. Consciousness is free to follow the mind in existence, without ceasing. Therefore, actions are the condition for the arising of consciousness. Just as without the sun there is no light, the land will cease to grow. Similarly, without consciousness, there is no Nāmarūpa (name and form, mind and matter), and it ceases to grow in a state of non-entity. Just as reeds rely on each other, mutually dependent, so consciousness is the condition for the arising of Nāmarūpa. The remaining roots, realms, and consciousness combine to produce Sparśa (contact). Therefore, the six sense bases are the condition for the arising of contact. Through contact, one experiences either suffering, pleasure, or neither suffering nor pleasure. It is not what is touched. Therefore, contact is the condition for the arising of Vedanā (feeling). Foolish ordinary people become attached because they experience pleasure, and they seek more suffering. They seek pleasure to counteract suffering. If they experience neither suffering nor pleasure, they abandon it. Therefore, feeling is the condition for the arising of Tṛṣṇā (craving). Because of craving, one eagerly grasps what is loved. Therefore, craving is the condition for the arising of Upādāna (grasping). They create because of grasping, sowing the seeds for existence. Therefore, grasping is the condition for the arising of Bhava (becoming). Because of the power of karma, one is born in various destinies. Therefore, becoming is the condition for the arising of Jāti (birth). Because of birth, there is aging and death. Therefore, birth is the condition for the arising of Jarā-maraṇa (aging and death). Just as grain is the condition for the seed, ignorance is the condition for the arising of actions, which is understandable. Just as the seed is the condition for the sprout, actions are the condition for the arising of consciousness, which is understandable. Just as the sprout is the condition for the leaf, consciousness is the condition for the arising of Nāmarūpa, which is understandable. Just as the leaf is the condition for the branch, Nāmarūpa is the condition for the arising of the six sense bases, which is understandable. Just as the branch is the condition for the tree, the six sense bases are the condition for the arising of contact, which is understandable. Just as the tree is the condition for the flower, contact is the condition for the arising of feeling, which is understandable. Just as the flower is the condition for the sap, feeling is the condition for the arising of craving, which is understandable. Just as the sap is the condition for the grain, craving is the condition for the arising of grasping, which is understandable. Just as the grain is the condition for the seed, grasping is the condition for the arising of becoming, which is understandable. Just as the seed is the condition for the sprout, becoming is the condition for the arising of birth, which is understandable. Thus, various continuous phenomena arise. In this way, the past (former limit) is unknowable, and the future (latter limit) is also unknowable. Thus, with ignorance as the initial condition, continuous phenomena arise.

其前際不可知。后際亦不可知。問無明何緣。答唯無明為無明緣。使為纏緣纏為使緣。初為初后為后。複次一切諸煩惱。成無明緣。如佛所說。從漏集起無明集。複次如一心法。以眼見色。癡人起愛。於此時凈樂者心癡。此謂無明。思著是無明緣行。心著此行緣識。知相應心數法。及彼所造色。是識緣名色。從受生喜。緣喜故。喜色緣故。諸根清凈。是名色緣六入。無明觸是六入緣觸。喜觸緣受欲。受緣愛以著取凈樂。是愛緣取。以著思是取緣有。彼法起是有緣生。住已是老念散壞是死。如是於一剎那。成十二因緣。問彼十二因緣分幾名煩惱幾名業。幾果報幾過去幾未來幾現在。幾因緣。幾已起。云何因緣。云何因緣法。此二何差別。何因緣染性。答三煩惱。無明愛。取二業。行有。餘七果報。於是名煩惱者。成因為有後生。如畫師色。其事不自生。如畫師色事。煩惱令起。有緣得生。如種種色。二過去無明及行。二未來生老死。餘八現在。如是以取三時無始生死相續可知。十二分因緣者不應說。除十二因緣。亦不應說。爾時云何因緣。此十二法如次第展轉因故。此謂因緣起。十二因緣分已起法。此二何差別者。因緣者諸行異。非成就不可說。或有為或無為。不應說。以起因緣法行。已成就有為。此二法差別。何因緣

【現代漢語翻譯】現代漢語譯本其前際不可知（無法得知開端）。后際亦不可知（無法得知終結）。問：無明（avidyā，對事物真相的迷惑和無知）以什麼為緣（原因）？答：唯有無明是無明的緣。使（煩惱的根本）為纏（由使所生的煩惱）的緣，纏為使的緣。最初是最初的緣，最後是最後的緣。再次，一切諸煩惱，都成為無明的緣。如佛所說，從漏（煩惱的異名）集起無明集（無明積聚）。再次，如一心法（一個念頭的生起過程），以眼見色（眼睛看到事物），癡人（愚昧之人）起愛（產生愛慾）。於此時，認為它是凈（清凈）、樂（快樂）者，心生癡迷。這稱為無明。思著（思念執著）是無明緣行（行為）。心著此行緣識（意識）。知相應心數法（與意識相應的心理活動），及彼所造色（由意識所產生的物質現象），是識緣名色（精神和物質）。從受（感受）生喜（喜悅），緣喜故（因為喜悅的緣故），喜色緣故（因為喜悅的物質現象的緣故），諸根清凈（各種感官變得清晰）。是名色緣六入（六種感官的入口）。無明觸（無明所引起的接觸）是六入緣觸（感覺）。喜觸緣受欲（因喜悅的接觸而產生慾望），受緣愛（感受產生愛），以著取凈樂（執著于清凈的快樂）。是愛緣取（愛產生執取）。以著思是取緣有（執著于思念是執取產生存在）。彼法起是有緣生（那些法的生起是存在產生出生）。住已是老（停留之後是衰老），念散壞是死（念頭消散毀壞是死亡）。如是於一剎那（就像這樣在一瞬間），成十二因緣（形成十二因緣）。問：彼十二因緣分幾名煩惱（哪些屬於煩惱），幾名業（哪些屬於業力），幾果報（哪些屬於果報），幾過去（哪些是過去），幾未來（哪些是未來），幾現在（哪些是現在），幾因緣（哪些是因緣），幾已起（哪些已經發生）？云何因緣（什麼是因緣）？云何因緣法（什麼是因緣法）？此二何差別（這兩者有什麼區別）？何因緣染性（什麼因緣導致染污的性質）？答：三煩惱：無明、愛、取。二業：行、有。餘七果報。於是名煩惱者（這些被稱為煩惱的），成因為有後生（成為產生後續生命的因素）。如畫師色（就像畫師的顏料），其事不自生（事物不會自己產生）。如畫師色事（就像畫師的顏料），煩惱令起（煩惱使之產生）。有緣得生（因為存在的緣故而得以出生），如種種色（就像各種各樣的顏色）。二過去：無明及行。二未來：生老死。餘八現在。如是以取三時無始生死相續可知（像這樣，通過執取，可以瞭解過去、現在、未來三世無始無終的生死相續）。十二分因緣者不應說（不應該說十二因緣之外），除十二因緣（也不應該排除十二因緣）。亦不應說（也不應該說）。爾時云何因緣（那時什麼是因緣）？此十二法如次第展轉因故（這十二種法按照次序相互依存，互為因果），此謂因緣起（這稱為因緣生起）。十二因緣分已起法（十二因緣與已經生起的法），此二何差別者（這兩者有什麼區別）？因緣者諸行異（因緣是諸行各不相同），非成就不可說（沒有成就就無法說明）。或有為或無為（或者是有為法，或者是無為法），不應說（不應該說）。以起因緣法行（因為生起因緣法的行為），已成就有為（已經成就的是有為法），此二法差別（這兩種法有所區別）。何因緣（什麼因緣）？

【English Translation】 English version Its prior limit is unknowable. Its posterior limit is also unknowable. Question: What is the condition (cause) for avidyā (ignorance)? Answer: Only avidyā is the condition for avidyā. The 'anusaya' (latent tendencies) are the condition for 'paryavasthana' (manifest defilements), and 'paryavasthana' is the condition for 'anusaya'. The beginning is the condition for the beginning, and the end is the condition for the end. Furthermore, all defilements become conditions for avidyā. As the Buddha said, from the accumulation of 'asrava' (outflows, defilements) arises the accumulation of avidyā. Furthermore, like the law of a single mind (the arising process of a single thought), when the eye sees a form, a foolish person arises love (craving). At this time, one who considers it pure and pleasurable, the mind becomes deluded. This is called avidyā. Thinking and attachment are the condition for 'samskara' (volitional formations) due to avidyā. The mind attached to this 'samskara' is the condition for 'vijnana' (consciousness). Knowing the mental factors corresponding to consciousness, and the material phenomena created by it, is 'vijnana' as the condition for 'nama-rupa' (name and form, mind and matter). From 'vedana' (feeling) arises joy, and because of joy, because of the material phenomena of joy, the senses become clear. This is 'nama-rupa' as the condition for 'sadayatana' (six sense bases). Ignorant contact is 'sadayatana' as the condition for 'sparsa' (contact). Joyful contact is the condition for the desire for sensation, sensation is the condition for 'trsna' (craving) because of attachment to pure pleasure. This 'trsna' is the condition for 'upadana' (grasping). Thinking with attachment is 'upadana' as the condition for 'bhava' (becoming). The arising of those dharmas is 'bhava' as the condition for 'jati' (birth). Remaining is aging, the scattering and destruction of thoughts is death. Thus, in a single moment, the twelve nidanas (links) of dependent origination are formed. Question: Among these twelve nidanas, how many are called defilements, how many are called karma, how many are called result, how many are past, how many are future, how many are present, how many are conditions, and how many have already arisen? What is 'hetu-pratyaya' (cause and condition)? What is 'hetu-pratyaya-dharma' (the law of cause and condition)? What is the difference between these two? What condition causes the nature of defilement? Answer: Three are defilements: avidyā, trsna, and upadana. Two are karma: samskara and bhava. The remaining seven are results. Those called defilements become the cause for having a later birth. Like the colors of a painter, things do not arise by themselves. Like the colors of a painter, defilements cause them to arise. Existence is obtained through conditions, like various colors. Two are past: avidyā and samskara. Two are future: jati and old age and death. The remaining eight are present. Thus, by grasping, the beginningless and endless cycle of birth and death in the three times can be understood. One should not speak outside of the twelve nidanas, nor should one exclude the twelve nidanas. Nor should one speak. Then what is 'hetu-pratyaya'? These twelve dharmas depend on each other in order, and are mutually causal. This is called dependent origination. The twelve nidanas are divided into dharmas that have already arisen. What is the difference between these two? 'Hetu-pratyaya' is that the 'samskaras' are different, and cannot be explained without accomplishment. Either 'samskrta' (conditioned) or 'asamskrta' (unconditioned), one should not speak. Because the actions of arising 'hetu-pratyaya-dharma', what has already been accomplished is 'samskrta'. These two dharmas are different. What condition?

染性者。以是行以是相。成無明行。緣彼行彼相彼性。彼聖人不他緣。以慧明通達。如是一切此謂因緣染性。複次此因緣。以七行可知。如是以三節以四略。以二十行。以輪以牽。以分別以相攝。云何以三節。諸行及識。其間第一節。受及愛彼間第二節。有及生。彼間第三節。於過去以業煩惱緣現在果報。是第一節。以現在果報。緣現在煩惱。第二節。以現在煩惱。緣未來果報。第三節。第一及第三因果節及有節。第二節果因節非有節。有節者何義。答終無間未度陰入界。以初業煩惱緣故。于諸趣更有生。此謂有生節。問云何成。答彼入無明愛。相應以造功德。惡業凡夫。彼於此時謂死。以死受苦。臥置死人處。不見此世。不見彼世。失念不得念。是時受生苦。意念智成退。身勇猛成退。諸根漸漸失。從身或上或下。命根失燥失。如多羅葉燥。於此時如眠夢。以葉四法起。業業相趣趣相。云何業。是其所造。或功德或非功德。或重或輕或多或少。如近其初所造。彼業即起。業相者。彼處所依造業。彼處即起。業伴侶業相起。彼於時或如現作業。趣者以功德緣善趣起。以非功德緣惡趣起。名趣相者。入胎時三事和合得生。化生者依處處生。是其所生處起。或宮殿或坐處。或山或樹或江。隨其趣及共取相起。彼於此時往彼

【現代漢語翻譯】現代漢語譯本染性是指：通過這樣的行為和現象，形成了無明行（avidyā-saṃskāra，無明產生的行為）。由於這些行為、現象和性質，聖人不會依賴其他因緣，而是通過智慧光明通達。像這樣的一切都稱為因緣染性（hetu-pratyaya-saṃkleśa）。進一步說，這種因緣可以通過七種方式來理解：通過三節、四略、二十行、輪、牽、分別和相攝。什麼叫做三節？諸行（saṃskāra，行）和識（vijñāna，識）之間是第一節；受（vedanā，受）和愛（tṛṣṇā，愛）之間是第二節；有（bhava，有）和生（jāti，生）之間是第三節。在過去，以業（karma，業）和煩惱（kleśa，煩惱）為緣，導致現在的果報，這是第一節。以現在的果報為緣，導致現在的煩惱，這是第二節。以現在的煩惱為緣，導致未來的果報，這是第三節。第一節和第三節是因果節及有節（bhava-aṅga，有支），第二節是果因節，不是有節。什麼是有節的含義？答：始終沒有間斷，沒有度過陰（skandha，蘊）、入（āyatana，處）、界（dhātu，界），因為最初的業和煩惱的緣故，在各個趣（gati，道）中再次產生。這稱為有生節。問：這是如何形成的？答：因為與無明和愛相應，造作功德或惡業的凡夫，在那個時候認為自己死了。因為死亡而承受痛苦，被放置在死人之處，看不見這個世界，也看不見那個世界，失去正念，無法憶念。這時，承受出生的痛苦，意念和智慧退失，身體的勇猛也退失，諸根漸漸喪失，從身體或上或下，命根喪失，變得乾燥，像乾燥的多羅葉一樣。在此時，就像睡眠中的夢境一樣，以葉四法（patra-dharma，葉的四種特性）生起，業（karma，業）、業相（karma-nimitta，業相）、趣（gati，趣）、趣相（gati-nimitta，趣相）。什麼是業？是其所造作的，或是功德，或不是功德，或是重，或是輕，或是多，或是少。就像接近最初所造作的，那個業就生起。業相是指：那個處所依賴造業，那個處所就生起。業的伴侶，業相就生起。他在那時，或者像現在所作業一樣。趣是指：以功德為緣，善趣生起；以非功德為緣，惡趣生起。趣相是指：入胎時，三事和合而得生。化生者，依據處處而生。這是其所生之處生起，或是宮殿，或是坐處，或是山，或是樹，或是江，隨著其趣和共同取相生起。他在此時前往那裡。

【English Translation】 English version 'Inherent defilement' refers to: Through such actions and phenomena, ignorance-driven formations (avidyā-saṃskāra) are formed. Due to these actions, phenomena, and natures, the sage does not rely on other conditions, but penetrates through the light of wisdom. All such things are called inherent defilement by conditions (hetu-pratyaya-saṃkleśa). Furthermore, this conditionality can be understood in seven ways: through three junctures, four summaries, twenty aspects, the wheel, the pull, differentiation, and mutual inclusion. What are the three junctures? Between formations (saṃskāra) and consciousness (vijñāna) is the first juncture; between feeling (vedanā) and craving (tṛṣṇā) is the second juncture; between becoming (bhava) and birth (jāti) is the third juncture. In the past, with actions (karma) and afflictions (kleśa) as conditions, resulting in present retribution, this is the first juncture. With present retribution as a condition, resulting in present afflictions, this is the second juncture. With present afflictions as a condition, resulting in future retribution, this is the third juncture. The first and third junctures are cause-and-effect junctures and the juncture of becoming (bhava-aṅga), the second juncture is the effect-and-cause juncture, not the juncture of becoming. What is the meaning of the juncture of becoming? Answer: It is continuous, without interruption, not having crossed over the aggregates (skandha), entrances (āyatana), and realms (dhātu), because of the initial actions and afflictions, resulting in rebirth in various destinies (gati). This is called the juncture of becoming and birth. Question: How is this formed? Answer: Because of being associated with ignorance and craving, ordinary people who create meritorious or demeritorious actions, at that time think they are dead. Because of death, they endure suffering, being placed in the place of the dead, unable to see this world, nor able to see that world, losing mindfulness, unable to remember. At this time, they endure the suffering of birth, their thoughts and wisdom decline, the strength of their body also declines, the faculties gradually disappear, from the body, either up or down, the life force is lost, becoming dry, like a dry palm leaf. At this time, like a dream in sleep, the four characteristics of the leaf (patra-dharma) arise: action (karma), the sign of action (karma-nimitta), destiny (gati), the sign of destiny (gati-nimitta). What is action? It is what is created, either meritorious or not meritorious, either heavy or light, either much or little. Just like approaching the initially created, that action arises. The sign of action refers to: that place relies on creating action, that place arises. The companion of action, the sign of action arises. At that time, it is either like the action being done now. Destiny refers to: with merit as a condition, a good destiny arises; with non-merit as a condition, a bad destiny arises. The sign of destiny refers to: at the time of entering the womb, three things come together and are born. Those born by transformation are born according to various places. This is the place where they are born arising, either a palace, or a seat, or a mountain, or a tree, or a river, following their destiny and the common signs arising. At this time, he goes there.

。或倚或坐或臥。見彼或取。彼於此時。初所造業及業相。或趣及趣相。作事以速心現起滅。命終去速心無間。共命根滅成終。終心無間次第。以速心起。唯彼業或彼業相。或趣或取相。作事果報心處度於後有。如燈燃燈。如從火珠出火。彼節心起故如伴侶。于母腹依父母不凈。三十色業所成成起。處身有十。彼于老剎那無心過節。四十六色成起。業所造三十食節所成。二色及八無心過節色。于老剎那共第二心。五十四色成起。業所成三十食時所成。三色及八如是起。識緣名色。名色緣識。如是成有節。於是成三節可知。問云何以四略。答無明行於過去業煩惱略。識名色六入觸受。于現在果報略。愛取有于現在業煩惱略。生老死於未來果報略。如是以四略可知。問云何以二十行。答以取無明過去愛及取。以煩惱相成所取。以取行過去有以業相成所取。以取識名色六入觸受。現在以果報相生及老死成所取。以取愛取現在以煩惱相成所取。以取有現在行以業相成所取。以取生老死未來識名色六入觸受成所取。此二十四法。以取其成就成二十。如阿毗曇所說。于初業有癡是無明。聚是行。著是愛。覓是取。思是有。此五法於此生有。初所作業是其緣。不了識入癡是無明。聚是行。著是愛。覓是取。思是有。此五法於此業有。

【現代漢語翻譯】現代漢語譯本：或倚靠，或坐著，或躺臥。看見他們或者拿取東西。他們在此時，最初所造的業以及業的相狀，或者趨向以及趨向的相狀，做事時以速心（javana citta）迅速生起和滅去。臨終時，捨棄生命的速度極快，心識沒有間斷。共同的命根滅盡，成為死亡。臨終的心識沒有間斷地依次生起，以速心生起。只有那個業，或者那個業的相狀，或者趨向，或者拿取的相狀，做事的結果報應，心識在後有（bhava）中經歷。如同燈燃點另一盞燈，如同從火珠中取出火。那個節心（moment of consciousness）生起，所以像伴侶一樣。在母親的腹中，依靠父母的不凈之物，由三十種色業所形成而生起。身體中有十種。他們在衰老的剎那，沒有心識經過的階段，由四十六種色法形成而生起。由業所造的三十種，由食物的滋養所形成的兩種色法，以及八種沒有心識經過的階段的色法。在衰老的剎那，與第二個心識共同，由五十四種色法形成而生起。由業所形成的三十種，由食物的滋養所形成的三種色法，以及八種色法，像這樣生起。識緣于名色（nāmarūpa），名色緣于識，像這樣形成有節（bhavaṅga）。於是在這裡形成三個節（khandha）可以得知。問：如何以四種簡略概括？答：無明（avijjā）和行（saṅkhāra）屬於過去的業和煩惱的簡略概括。識（viññāṇa）、名色（nāmarūpa）、六入（saḷāyatana）、觸（phassa）、受（vedanā）屬於現在的果報的簡略概括。愛（taṇhā）、取（upādāna）、有（bhava）屬於現在的業和煩惱的簡略概括。生（jāti）、老（jarā）、死（maraṇa）屬於未來的果報的簡略概括。像這樣以四種簡略概括可以得知。問：如何以二十種行相來解釋？答：以取（upādāna）無明（avijjā），過去的愛（taṇhā）和取（upādāna），以煩惱的相狀成就所取。以取（upādāna）行（saṅkhāra），過去的有（bhava），以業的相狀成就所取。以取（upādāna）識（viññāṇa）、名色（nāmarūpa）、六入（saḷāyatana）、觸（phassa）、受（vedanā），現在以果報的相狀，生（jāti）和老死（jarāmaraṇa）成就所取。以取（upādāna）愛（taṇhā）和取（upādāna），現在以煩惱的相狀成就所取。以取（upādāna）有（bhava），現在行（saṅkhāra）以業的相狀成就所取。以取（upādāna）生（jāti）、老（jarā）、死（maraṇa），未來識（viññāṇa）、名色（nāmarūpa）、六入（saḷāyatana）、觸（phassa）和受（vedanā）成就所取。這二十四法，以取（upādāna）的成就成為二十。如阿毗曇（Abhidhamma）所說，在最初的業中，愚癡是無明（avijjā），積聚是行（saṅkhāra），執著是愛（taṇhā），尋求是取（upādāna），思慮是有（bhava）。這五種法在此生中存在，最初所造的業是其緣。不了知識的進入，愚癡是無明（avijjā），積聚是行（saṅkhāra），執著是愛（taṇhā），尋求是取（upādāna），思慮是有（bhava）。這五種法在此業中存在。

【English Translation】 English version: Whether leaning, sitting, or lying down. Seeing them either taking. They at this time, the initial karma created and the characteristics of karma, or the tendencies and the characteristics of tendencies, doing things with rapid mind (javana citta) arising and ceasing quickly. At the end of life, abandoning life is extremely fast, with no interruption of consciousness. The common life faculty ceases, becoming death. The mind at the end of life arises sequentially without interruption, arising with rapid mind. Only that karma, or that characteristic of karma, or the tendency, or the characteristic of taking, the result of doing things, the mind experiences in the future existence (bhava). Like a lamp lighting another lamp, like taking fire from a fire jewel. That moment of consciousness arises, so it is like a companion. In the mother's womb, relying on the impurities of the parents, arising from the thirty types of color karma. There are ten in the body. They, in the moment of aging, without a stage where consciousness passes, arising from forty-six types of color phenomena. Thirty created by karma, two types of color phenomena formed by the nourishment of food, and eight types of color phenomena without a stage where consciousness passes. In the moment of aging, together with the second mind, arising from fifty-four types of color phenomena. Thirty formed by karma, three types of color phenomena formed by the nourishment of food, and eight types of color phenomena, arising in this way. Consciousness conditions name and form (nāmarūpa), name and form condition consciousness, thus forming the life continuum (bhavaṅga). Thus, three aggregates (khandha) can be known here. Question: How to summarize with four briefly? Answer: Ignorance (avijjā) and formations (saṅkhāra) belong to the brief summary of past karma and defilements. Consciousness (viññāṇa), name and form (nāmarūpa), six sense bases (saḷāyatana), contact (phassa), feeling (vedanā) belong to the brief summary of present results. Craving (taṇhā), clinging (upādāna), becoming (bhava) belong to the brief summary of present karma and defilements. Birth (jāti), aging (jarā), death (maraṇa) belong to the brief summary of future results. Thus, it can be known with four brief summaries. Question: How to explain with twenty aspects? Answer: With clinging (upādāna), ignorance (avijjā), past craving (taṇhā) and clinging (upādāna), the clinging is accomplished with the characteristic of defilements. With clinging (upādāna), formations (saṅkhāra), past becoming (bhava), the clinging is accomplished with the characteristic of karma. With clinging (upādāna), consciousness (viññāṇa), name and form (nāmarūpa), six sense bases (saḷāyatana), contact (phassa), feeling (vedanā), the clinging is accomplished with the characteristic of results, birth (jāti) and aging and death (jarāmaraṇa) in the present. With clinging (upādāna), craving (taṇhā) and clinging (upādāna), the clinging is accomplished with the characteristic of defilements in the present. With clinging (upādāna), becoming (bhava), the clinging is accomplished with the characteristic of karma with formations (saṅkhāra) in the present. With clinging (upādāna), birth (jāti), aging (jarā), death (maraṇa), the clinging is accomplished with consciousness (viññāṇa), name and form (nāmarūpa), six sense bases (saḷāyatana), contact (phassa) and feeling (vedanā) in the future. These twenty-four dharmas, with the accomplishment of clinging (upādāna), become twenty. As said in the Abhidhamma, in the initial karma, delusion is ignorance (avijjā), accumulation is formations (saṅkhāra), attachment is craving (taṇhā), seeking is clinging (upādāna), contemplation is becoming (bhava). These five dharmas exist in this life, the initial karma created is its condition. Not understanding the entering of consciousness, delusion is ignorance (avijjā), accumulation is formations (saṅkhāra), attachment is craving (taṇhā), seeking is clinging (upādāna), contemplation is becoming (bhava). These five dharmas exist in this karma.

為未來生時緣。未來生時識度。是名色清凈。是入所觸是觸取是受。此二法于未來生有。於此所作業是其緣。如是以二十行可知。云何以輪。無明緣行行緣識。乃至生緣老死。如是皆苦陰起於此皆苦陰無知。此謂無明。無明緣行者。復如是以輪可知。云何以牽。二牽。所謂無明所初。及老死所初。於是。問云何無明所初。答是說次第。云何老死所初。是度次第。複次無明所初。是有邊際面未來知道。老死所初者。初邊際面過去知道。如是以牽可知。問云何以分別。答二種因緣。世間因緣。及出世因緣。於是無明所初。是世因緣。問云何出世因緣。答苦依苦。信依信。喜依喜。踴躍依踴躍。倚依倚。樂依樂。定依定。如實知見依如實知見。厭患依厭患。無慾依無慾。解脫依解脫滅智。此謂出世因緣。復說四種因緣。業煩惱為因。種為因。有作。共業為因。問云何業煩惱為因答無明所初。云何種為因。如種牙相續。云何有作。如化色。云何共業為因。如地雪山海日月。復有說。非此共業因。是諸色心法。時節為因。無有共業。如世尊說偈。

業不與他共　　是藏他不偷　人所作功德　　其自得善報

如是分別可知。問云何以相攝。答四種相攝。陰相攝。入相攝。界相攝。諦相攝。於是無明行觸愛取有行陰所攝

【現代漢語翻譯】現代漢語譯本：為未來生之時提供因緣。未來生之時，識能辨別。這被稱為名色的清凈。這是入所觸，是觸取，是受。這兩種法在未來生中存在。對此所造之業是其因緣。如此以二十種方式可以知曉。如何以輪來理解？無明緣於行，行緣于識，乃至生緣于老死。如此皆是苦陰生起，對此皆是苦陰的無知。這被稱為無明。無明緣於行，又如何以輪來理解？如何以牽引來理解？有兩種牽引，即無明所開始的，以及老死所開始的。於是，問：什麼是無明所開始的？答：這是指次第的開始。什麼是老死所開始的？答：這是指次第的結束。進一步說，無明所開始的是有邊際的面，預先知道未來。老死所開始的是最初邊際的面，預先知道過去。如此以牽引可以知曉。問：如何以分別來理解？答：有兩種因緣，世間因緣和出世間因緣。於是，無明所開始的是世間因緣。問：什麼是出世間因緣？答：苦依于苦，信依于信，喜依于喜，踴躍依于踴躍，倚依于倚，樂依於樂，定依于定，如實知見依于如實知見，厭患依于厭患，無慾依于無慾，解脫依于解脫滅智。這被稱為出世間因緣。又說四種因緣：業煩惱為因，種為因，有作為因，共業為因。問：什麼是業煩惱為因？答：無明所開始的。什麼是種為因？如種子發芽相續。什麼是有作？如化生之色。什麼是共業為因？如地、雪山、海、日月。又有人說，並非此共業為因，而是諸色心法，時節為因，沒有共業。如世尊所說偈：『業不與他共，是藏他不偷，人所作功德，其自得善報。』如此以分別可以知曉。問：如何以相攝來理解？答：有四種相攝：陰相攝，入相攝，界相攝，諦相攝。於是，無明、行、觸、愛、取、有，為行陰所攝。

【English Translation】 English version: Conditioned by future birth time. At the time of future birth, consciousness discerns. This is called the purity of name and form (nama-rupa). This is the 'entering' that is touched, the touching that is taken, and the feeling (vedana). These two dharmas exist in future birth. The karma created from this is its condition. Thus, it can be understood in twenty ways. How to understand it with a wheel? Ignorance (avidya) conditions volitional formations (samskara), volitional formations condition consciousness (vijnana), and so on, until birth conditions old age and death (jara-marana). Thus, all are the arising of the aggregates of suffering (duhkha-skandha), and ignorance of this is ignorance. This is called ignorance. Ignorance conditions volitional formations, and how else can it be understood with a wheel? How to understand it with a pull? There are two pulls, namely, that which begins with ignorance and that which begins with old age and death. Then, the question is: What begins with ignorance? The answer is: This refers to the beginning of the sequence. What begins with old age and death? The answer is: This refers to the end of the sequence. Furthermore, that which begins with ignorance is the face with a boundary, knowing the future in advance. That which begins with old age and death is the initial face with a boundary, knowing the past in advance. Thus, it can be understood with a pull. Question: How to understand it with distinction? Answer: There are two kinds of conditions, worldly conditions and transcendental conditions. Then, that which begins with ignorance is a worldly condition. Question: What is a transcendental condition? Answer: Suffering relies on suffering, faith (sraddha) relies on faith, joy (priti) relies on joy, elation relies on elation, reliance relies on reliance, pleasure (sukha) relies on pleasure, concentration (samadhi) relies on concentration, knowing and seeing as it is (yathabhutananadassana) relies on knowing and seeing as it is, disgust (nirveda) relies on disgust, desirelessness (viraga) relies on desirelessness, liberation (vimukti) relies on liberation, and the knowledge of extinction (nirodha-jnana). This is called a transcendental condition. Furthermore, there are four kinds of conditions: karma and afflictions (klesa) as the cause, seed as the cause, action as the cause, and shared karma as the cause. Question: What is karma and afflictions as the cause? Answer: That which begins with ignorance. What is seed as the cause? Like the continuous sprouting of a seed. What is action as the cause? Like the color of transformation. What is shared karma as the cause? Like the earth, snow mountains, sea, sun, and moon. Some say that this is not a shared karma as the cause, but rather the dharmas of form and mind, with time as the cause, and there is no shared karma. As the World Honored One (Bhagavan) said in a verse: 『Karma is not shared with others, it is a treasure that others cannot steal, the merits that people make, they themselves will receive good rewards.』 Thus, it can be understood with distinction. Question: How to understand it with inclusion? Answer: There are four kinds of inclusion: inclusion of aggregates (skandha), inclusion of sense bases (ayatana), inclusion of elements (dhatu), and inclusion of truths (satya). Then, ignorance, volitional formations, contact (sparsa), craving (trsna), grasping (upadana), and becoming (bhava) are included in the aggregate of volitional formations.

。識識陰所攝。名色四陰所攝。六入二陰所攝。受受陰所攝。生老死色陰所攝。及行陰所攝。無明行觸受愛取有生老死法入所攝。識意入所攝。名色五內入所攝。六入六內入所攝。無明行觸受愛取有生老死法界所攝。識意識界所攝。名色五界所攝。六入十二諦所攝。無明愛取十諦所攝。餘九苦諦所攝。出世因緣道分道諦所攝。因緣滅滅諦所攝。如是以相攝可知。如是以行因緣方便可知。此謂因緣方便(因緣方便已竟)。

解脫道論卷第十大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第十一

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯五方便品之二

問云何聖諦方便。答謂四聖諦。苦聖諦。苦集聖諦。苦滅聖諦。苦滅道聖諦。問云何苦聖諦。答生苦老苦死苦。憂苦憂悲苦惱苦。苦苦怨憎會苦愛別離苦求不得苦。以略五受陰苦。生苦者。于眾生種類諸陰起。此一切苦集義。老苦者。以生諸界熟。此失力色諸根念慧義。死苦者。壽命滅作畏怖義。憂苦者。至苦處心畏懼。此內燒義。憂悲苦者。苦至語言。此內外燒義。苦苦者。身苦此因苦身義。惱苦者。心苦此因苦心義。怨憎會苦者。與不可愛眾生共和合。此作苦義。愛別離苦者。與可愛眾生共分散離別。此

【現代漢語翻譯】現代漢語譯本：識蘊被識蘊所包含。名色（nama-rupa，名和色，精神和物質）被四蘊所包含。六入（sadayatana，眼、耳、鼻、舌、身、意六種感覺器官）被二蘊所包含。受蘊被受蘊所包含。生、老、死被色蘊所包含，以及行蘊所包含。無明（avidya，無知）、行（samskara，業力）、觸（sparsha，感覺）、受（vedana，感受）、愛（trishna，渴愛）、取（upadana，執取）、有（bhava，存在）、生、老、死這些法被諸入所包含。識被意入所包含。名色被五內入所包含。六入被六內入所包含。無明、行、觸、受、愛、取、有、生、老、死這些法被法界所包含。識被意識界所包含。名色被五界所包含。六入被十二諦所包含。無明、愛、取被十諦所包含。其餘被九苦諦所包含。出世因緣道分被道諦所包含。因緣滅被滅諦所包含。如此以相攝可知。如此以行因緣方便可知。此謂因緣方便（因緣方便已竟）。解脫道論卷第十大正藏第 32 冊 No. 1648 解脫道論解脫道論卷第十一阿羅漢優波底沙梁言大光造梁扶南三藏僧伽婆羅譯五方便品之二問：什麼是聖諦方便？答：是四聖諦：苦聖諦（duhkha satya，關於苦的真理），苦集聖諦（duhkha samudaya satya，關於苦的起源的真理），苦滅聖諦（duhkha nirodha satya，關於苦的止息的真理），苦滅道聖諦（duhkha nirodha marga satya，關於導致苦的止息的道路的真理）。問：什麼是苦聖諦？答：生苦、老苦、死苦，憂苦、憂悲苦惱苦，苦苦、怨憎會苦（與不喜歡的人或事物相遇的痛苦）、愛別離苦（與喜歡的人或事物分離的痛苦）、求不得苦（求而不得的痛苦），簡而言之，五受陰苦（五蘊帶來的痛苦）。生苦是指在眾生種類中諸陰的生起，這是一切苦的聚集之義。老苦是指隨著年齡增長諸界的成熟，這是失去力量、色身、諸根、念、慧之義。死苦是指壽命的滅盡，產生畏懼之義。憂苦是指到達苦處內心畏懼，這是內心燃燒之義。憂悲苦是指苦難臨身而發出的言語，這是內外燃燒之義。苦苦是指身體的痛苦，這是因苦身而產生的痛苦之義。惱苦是指內心的痛苦，這是因苦心而產生的痛苦之義。怨憎會苦是指與不可愛的眾生共同和合，這是產生痛苦之義。愛別離苦是指與可愛的眾生共同分散離別，這是

【English Translation】 English version: The consciousness aggregate is included in the consciousness aggregate. Nama-rupa (name and form, mind and matter) is included in the four aggregates. The six entrances (sadayatana, the six sense organs: eye, ear, nose, tongue, body, and mind) are included in the two aggregates. The feeling aggregate is included in the feeling aggregate. Birth, old age, and death are included in the form aggregate, as well as the mental formations aggregate. Ignorance (avidya), karmic formations (samskara), contact (sparsha), feeling (vedana), craving (trishna), grasping (upadana), becoming (bhava), birth, old age, and death, these dharmas are included in the entrances. Consciousness is included in the mind entrance. Nama-rupa is included in the five internal entrances. The six entrances are included in the six internal entrances. Ignorance, karmic formations, contact, feeling, craving, grasping, becoming, birth, old age, and death, these dharmas are included in the dharma realm. Consciousness is included in the consciousness realm. Nama-rupa is included in the five realms. The six entrances are included in the twelve truths. Ignorance, craving, and grasping are included in the ten truths. The remaining are included in the nine truths of suffering. The supramundane causal path factors are included in the path truth. The cessation of causes is included in the cessation truth. Thus, it can be known by mutual inclusion. Thus, it can be known by the expedient means of causal practice. This is called expedient means of causality (the expedient means of causality is completed). Chapter Ten of the Vimuttimagga Taisho Tripitaka Volume 32, No. 1648, Vimuttimagga Chapter Eleven of the Vimuttimagga Composed by Arhat Upatissa Liangyan Daguang Translated by Sanghavara of Liang Funan, the Tripiṭaka Master, Chapter Two of the Five Expedient Means Question: What are the expedient means of the Noble Truths? Answer: They are the Four Noble Truths: the Noble Truth of Suffering (duhkha satya), the Noble Truth of the Origin of Suffering (duhkha samudaya satya), the Noble Truth of the Cessation of Suffering (duhkha nirodha satya), and the Noble Truth of the Path to the Cessation of Suffering (duhkha nirodha marga satya). Question: What is the Noble Truth of Suffering? Answer: The suffering of birth, the suffering of old age, the suffering of death, sorrow, lamentation, pain, grief, and despair, suffering as suffering, the suffering of meeting with what is disliked, the suffering of separation from what is loved, the suffering of not obtaining what is desired, in brief, the suffering of the five aggregates of clinging. The suffering of birth refers to the arising of the aggregates in the types of beings, which is the meaning of the accumulation of all suffering. The suffering of old age refers to the maturation of the elements with age, which is the meaning of losing strength, form, faculties, mindfulness, and wisdom. The suffering of death refers to the extinction of life, which produces the meaning of fear. Sorrow refers to the fear in the mind when reaching a place of suffering, which is the meaning of internal burning. Lamentation refers to the words uttered when suffering befalls, which is the meaning of internal and external burning. Suffering as suffering refers to the suffering of the body, which is the meaning of suffering caused by the suffering body. Pain refers to the suffering of the mind, which is the meaning of suffering caused by the suffering mind. The suffering of meeting with what is disliked refers to being together with beings that are not loved, which is the meaning of producing suffering. The suffering of separation from what is loved refers to being scattered and separated from beings that are loved, which is

作憂苦義。求不得苦者。樂得與不可愛別離樂可愛和合。彼不得失樂義。已略說五受陰苦者。不離五受陰苦。是故以略五受陰苦。問云何五受陰。答色受陰痛受陰想受陰行受陰識受陰。如陰方便廣說。如是可知。於是二種苦處苦自性苦。於是生苦死苦怨憎會苦愛別離苦求不得苦。以略五受陰苦。此謂處苦。憂苦憂悲苦惱苦。此謂自性苦。三種苦者。苦苦壞苦行苦。於是身苦心苦。是謂苦苦。有漏樂受彼處壞。是謂壞苦。五受陰行苦。此謂苦聖諦。問云何苦集聖諦。答愛令復生。與欲共起。處處起。如是欲愛有愛不有愛。此愛令復生者。有愛多成令有生愛。苦集者。唯愛不共故說苦集。與欲共起者。唯愛令歡喜名起。令染名染。共染起喜。起者是處處令身性起。是處歡喜。是處可愛色。是處歡喜。如是欲愛有愛非有愛。除有愛及不有愛。余愛是欲愛。有愛者與常見共起。非有愛者與斷見共起。此謂苦集聖諦。問云何苦滅聖諦。答唯愛滅無餘。舍遠離解脫無處。此謂苦滅聖諦。問不然此亦集滅。何故世尊說苦因滅。答苦因滅故成不生滅。應作證義。是故集滅。世尊說苦滅。問云何苦滅道聖諦。答此八正分道。如是正見正思惟正語正業正命正精進正念正定。正見者四諦智。正思惟者是三善思惟。正語者離四惡行。正業者是離

三惡行。正命者離邪命。正精進者四正勤。正念者四念處。正定者四禪。複次若修行聖道。于泥洹知見。此謂正見。唯于泥洹覺是正思惟。彼斷邪語是正語。斷邪業是正業。彼斷邪命是正命。斷邪精進是正精進。于泥洹念是正念。于泥洹專心是正定。於是慧根。慧力慧如意足。擇法覺分。成入內正見。精進根。精進力。精進如意足。欲如意足。精進覺分。四正勤。成入內精進。念根念力念覺分四念處。成入內正念。定根定力。心如意足。信根信力。定覺分。喜覺分。猗覺分。舍覺分。成入內正定。如是三十七菩提法。成入八正道內。此謂苦滅道聖諦。此謂四聖諦。問何故說四聖諦不三不五。答一切疑。為世間出世間果因故成四。問云何世諦果苦集世諦因果。滅出世諦果。道出世諦因。是故四不三不五。複次應知應斷應證應修。以四句故成四。此四聖諦以十一行可勝可知。如是以句義以相以次第以略以譬喻以分別以數以一以種種以次第廣以相攝。問云何以句義。答聖諦者。聖人所說名聖諦。通達彼故成聖諦。諦者如是義。不異義。自相不異義。苦者果義。集者因義。滅者隨滅義。道者見第一義。如是以句義可知。問云何以相。答苦者過患相。集者因相。滅者不生相。道者方便相。複次苦者逼惱相憂相有為相有邊相。集者

【現代漢語翻譯】現代漢語譯本三惡行：正確的謀生方式是遠離不正當的謀生手段（邪命）。正確的精進是四正勤。正確的憶念是四念處。正確的禪定是四禪。此外，如果修行聖道，對涅槃有正確的知見，這就稱為正見。只有對涅槃的覺悟才是正思惟。斷除邪語就是正語。斷除邪業就是正業。斷除邪命就是正命。斷除邪精進就是正精進。對涅槃的憶念是正念。對涅槃的專注是正定。因此，產生慧根（智慧之根）、慧力（智慧之力）、慧如意足（通過智慧獲得的如意神通）、擇法覺分（選擇正確的佛法）、成就進入內在的正見。精進根、精進力、精進如意足（通過精進獲得的如意神通）、欲如意足（通過願望獲得的如意神通）、精進覺分、四正勤，成就進入內在的精進。念根（憶念之根）、念力（憶念之力）、念覺分（憶念的覺悟）、四念處，成就進入內在的正念。定根（禪定之根）、定力（禪定之力）、心如意足（通過心獲得的如意神通）、信根（信念之根）、信力（信念之力）、定覺分（禪定的覺悟）、喜覺分（喜悅的覺悟）、猗覺分（輕安的覺悟）、舍覺分（捨棄的覺悟），成就進入內在的正定。像這樣，三十七道品（菩提法），成就於八正道之內。這就是苦滅之道聖諦。這就是四聖諦。問：為什麼說四聖諦，而不是三聖諦或五聖諦？答：爲了斷除一切疑惑，因為世間和出世間的果和因的緣故，所以是四聖諦。問：什麼是世諦的果，什麼是世諦的因？答：苦是世諦的果，集是世諦的因。滅是出世諦的果，道是出世諦的因。所以是四聖諦，而不是三聖諦或五聖諦。此外，應當知、應當斷、應當證、應當修，因為這四個方面，所以是四聖諦。這四聖諦可以通過十一種方式來理解和認識。就像這樣，通過語句的意義、通過相狀、通過次第、通過簡略、通過譬喻、通過分別、通過數量、通過單一、通過種種、通過次第的擴充套件、通過相狀的攝取來理解。問：什麼是以語句的意義來理解？答：聖諦，是聖人所說的，所以稱為聖諦。通達它，所以成就聖諦。諦，是真實不虛的意思，是不變異的意思，自相不異的意思。苦，是果報的意思。集，是原因的意思。滅，是隨之滅盡的意思。道，是見證第一義諦的意思。像這樣，可以通過語句的意義來理解。問：什麼是以相狀來理解？答：苦，是過患的相狀。集，是原因的相狀。滅，是不生不滅的相狀。道，是方便的相狀。此外，苦，是逼迫惱亂的相狀、憂愁的相狀、有為的相狀、有邊際的相狀。集，是...

【English Translation】 English version The three evil conducts: Right livelihood is abstaining from wrong livelihood (Ajiva). Right effort is the four right exertions (Samyag-vyayama). Right mindfulness is the four foundations of mindfulness (Samyak-smriti). Right concentration is the four Dhyanas (Samyak-samadhi). Furthermore, if one cultivates the Noble Path and has right knowledge and vision of Nirvana, this is called Right View (Samyag-drishti). Only the awareness of Nirvana is Right Thought (Samyak-samkalpa). Abandoning wrong speech is Right Speech (Samyag-vak). Abandoning wrong action is Right Action (Samyak-karmanta). Abandoning wrong livelihood is Right Livelihood (Samyag-ajiva). Abandoning wrong effort is Right Effort (Samyag-vyayama). Mindfulness of Nirvana is Right Mindfulness (Samyak-smriti). Focusing on Nirvana is Right Concentration (Samyak-samadhi). Thus, the wisdom root (Jnana-indriya), wisdom power (Jnana-bala), the psychic power based on wisdom (Jnana-riddhi-pada), the discrimination of Dharma as an element of enlightenment (Dharma-vicaya sambodhyanga), are achieved, entering into inner Right View. The effort root (Virya-indriya), effort power (Virya-bala), the psychic power based on effort (Virya-riddhi-pada), the psychic power based on will (Chanda-riddhi-pada), the effort element of enlightenment (Virya-sambodhyanga), the four right exertions (Samyag-vyayama), are achieved, entering into inner Right Effort. The mindfulness root (Smriti-indriya), mindfulness power (Smriti-bala), the mindfulness element of enlightenment (Smriti-sambodhyanga), the four foundations of mindfulness (Samyak-smriti), are achieved, entering into inner Right Mindfulness. The concentration root (Samadhi-indriya), concentration power (Samadhi-bala), the psychic power based on mind (Citta-riddhi-pada), the faith root (Shraddha-indriya), faith power (Shraddha-bala), the concentration element of enlightenment (Samadhi-sambodhyanga), the joy element of enlightenment (Priti-sambodhyanga), the tranquility element of enlightenment (Prashrabdhi-sambodhyanga), the equanimity element of enlightenment (Upeksha-sambodhyanga), are achieved, entering into inner Right Concentration. Thus, the thirty-seven factors of enlightenment (Bodhipakshika-dharmas) are achieved within the Eightfold Path. This is the Noble Truth of the Path leading to the cessation of suffering. These are the Four Noble Truths. Question: Why are the Four Noble Truths spoken of as four, and not three or five? Answer: To dispel all doubts, because of the causes and effects of the mundane and supramundane, it is four. Question: What is the result of the mundane truth, and what is the cause of the mundane truth? Answer: Suffering is the result of the mundane truth, and the origin (Samudaya) is the cause of the mundane truth. Cessation (Nirodha) is the result of the supramundane truth, and the Path (Marga) is the cause of the supramundane truth. Therefore, it is four, not three or five. Furthermore, it should be known, it should be abandoned, it should be realized, it should be cultivated; because of these four aspects, it is four. These Four Noble Truths can be understood and known through eleven ways. Just like this, through the meaning of the statement, through characteristics, through sequence, through brevity, through simile, through distinction, through number, through singularity, through variety, through sequential expansion, through the inclusion of characteristics. Question: What is understanding through the meaning of the statement? Answer: 'Noble Truth' (Arya-satya) means that which is spoken by the noble ones (Aryas), therefore it is called 'Noble Truth'. By understanding it, one achieves 'Noble Truth'. 'Truth' (Satya) means that which is real, not different, the self-nature is not different. 'Suffering' (Dukkha) means the result. 'Origin' (Samudaya) means the cause. 'Cessation' (Nirodha) means the cessation that follows. 'Path' (Marga) means seeing the ultimate truth. Like this, it can be understood through the meaning of the statement. Question: What is understanding through characteristics? Answer: Suffering is characterized by fault. Origin is characterized by cause. Cessation is characterized by non-arising. Path is characterized by means. Furthermore, suffering is characterized by oppression and affliction, sorrow, being conditioned, and having boundaries. Origin is...

聚相因緣相和合相著相。滅者出離相寂寂相無為相醍醐相。道者乘相令到相見相依相。如是異相可知。問云何以次第。答以粗義及證義。初說苦諦。此苦以此生第二集。此集滅是此苦滅。第三滅。此方便為實滅。第四說道。如明瞭醫。初見病源后問病緣。為滅病故如病說藥。如是病如苦可知。如是病因緣如集可知。如是病盡如脫滅可知。如是藥如道可知。如是以次第可知。問云何以略。答生是苦。令生是集。苦止是滅。令止是道。煩惱處是苦。煩惱是集。斷煩惱是滅。斷方便是道。苦能起開身見門。集能起開斷見門。滅能起開常見門。道能起開邪見門。如是以略可知。問云何以譬喻。答如毒樹如是苦可知。如種如是集可知。如是燒種。如是滅可知。如火如是道可知。如此岸有苦有怖畏。如是苦可知。如流如是集可知。如彼岸無苦無怖畏。如是滅可知。如船能渡。如是道可知。如擔擔如是苦可知。如取擔如是集可知。如置擔如是滅可知。如置擔方便如是道可知。如是以譬喻可知。問云何以分別可知。答四種諦。語諦。各各諦。第一義諦。聖諦。於是說實語非不實。是謂語諦。于各各諦大入諸見。此謂各各諦。彼諦比丘妄語愚癡法。彼不妄語愚癡法。是諦。泥洹者是第一義諦。是聖人所修行。是聖諦於此所樂聖諦。如是以

【現代漢語翻譯】現代漢語譯本聚是因緣聚合，相互和諧，相互依存的狀態。滅是指脫離這種狀態，達到寂靜、無為、如醍醐般清涼的境界。道是乘載我們到達彼岸的方法，讓我們能夠見到真理，並依靠它。這些不同的狀態是可以理解的。問：如何按順序理解？答：可以通過粗淺的含義和證悟的含義來理解。首先說苦諦（Dukkha Satya，關於苦難的真理）。苦的產生是由於集諦（Samudaya Satya，關於苦難根源的真理）。滅掉集諦，就能滅掉苦諦，這就是滅諦（Nirodha Satya，關於苦難止息的真理）。而實現滅諦的方法就是道諦（Magga Satya，關於通往苦難止息之道的真理）。就像明智的醫生，先了解病情，再詢問病因，爲了消除疾病而對癥下藥。因此，病就像苦諦一樣可以理解，病因就像集諦一樣可以理解，病癒就像滅諦一樣可以理解，藥就像道諦一樣可以理解。這就是按順序理解的方式。問：如何用簡略的方式理解？答：生就是苦，導致生的是集，苦的止息是滅，導致止息的是道。煩惱的處境是苦，煩惱本身是集，斷除煩惱是滅，斷除煩惱的方法是道。苦能開啟身見（Satkayadrishti，認為五蘊為我）之門，集能開啟斷見（Ucchedadrishti，認為人死後一切皆無）之門，滅能開啟常見（Sassatadrishti，認為存在永恒不變的實體）之門，道能開啟邪見（Micchaditthi，錯誤的見解）之門。這就是用簡略的方式理解。問：如何用譬喻的方式理解？答：就像毒樹一樣，可以理解為苦。就像種子一樣，可以理解為集。就像燒燬種子一樣，可以理解為滅。就像火一樣，可以理解為道。就像此岸充滿痛苦和恐懼一樣，可以理解為苦。就像河流一樣，可以理解為集。就像彼岸沒有痛苦和恐懼一樣，可以理解為滅。就像船能渡過河流一樣，可以理解為道。就像揹負重擔一樣，可以理解為苦。就像拿起重擔一樣，可以理解為集。就像放下重擔一樣，可以理解為滅。就像放下重擔的方法一樣，可以理解為道。這就是用譬喻的方式理解。問：如何通過分別來理解？答：四種諦：語諦（Sacca-vada，真實的言語），各各諦（Pacceka-sacca，個別的真理），第一義諦（Paramattha-sacca，終極真理），聖諦（Ariya-sacca，聖者的真理）。在語諦中，說真實的話，不說虛假的話。這就是語諦。在各各諦中，存在各種不同的見解。這就是各各諦。那些持有妄語和愚癡之法的比丘，他們不持有妄語和愚癡之法，這就是諦。涅槃（Nibbana，解脫）是第一義諦，是聖人所修行的，是聖諦，聖者樂於此聖諦。這就是通過分別來理解。

【English Translation】 English version 'Gathering' is the state of conditions coming together, being in harmony, and being interdependent. 'Cessation' is the state of liberation from this, reaching tranquility, non-action, and a state as pure as ghee. 'Path' is the means of conveyance to reach the other shore, allowing us to see the truth and rely on it. These different states can be understood. Question: How to understand them in order? Answer: Through the coarse meaning and the meaning of realization. First, the Truth of Suffering (Dukkha Satya) is spoken. The arising of suffering is due to the Truth of the Origin of Suffering (Samudaya Satya). The cessation of the Origin of Suffering leads to the cessation of suffering, which is the Truth of Cessation (Nirodha Satya). And the method to realize the Truth of Cessation is the Truth of the Path (Magga Satya). Like a wise doctor, first understanding the illness, then inquiring about the cause, prescribing medicine according to the illness to eliminate it. Therefore, the illness can be understood as the Truth of Suffering, the cause of the illness can be understood as the Truth of the Origin of Suffering, the cure can be understood as the Truth of Cessation, and the medicine can be understood as the Truth of the Path. This is the way to understand them in order. Question: How to understand them in brief? Answer: Birth is suffering, the cause of birth is the origin, the cessation of suffering is cessation, and the cause of cessation is the path. The place of afflictions is suffering, the afflictions themselves are the origin, the cutting off of afflictions is cessation, and the method of cutting off afflictions is the path. Suffering can open the door to the view of self (Satkayadrishti, the belief that the five aggregates are 'I'), the origin can open the door to annihilationism (Ucchedadrishti, the belief that everything ceases after death), cessation can open the door to eternalism (Sassatadrishti, the belief in eternal and unchanging entities), and the path can open the door to wrong views (Micchaditthi, incorrect views). This is the way to understand them in brief. Question: How to understand them through metaphors? Answer: Like a poisonous tree, suffering can be understood. Like a seed, the origin can be understood. Like burning the seed, cessation can be understood. Like fire, the path can be understood. Like this shore full of suffering and fear, suffering can be understood. Like a river, the origin can be understood. Like the other shore without suffering and fear, cessation can be understood. Like a boat that can cross the river, the path can be understood. Like carrying a burden, suffering can be understood. Like picking up a burden, the origin can be understood. Like putting down a burden, cessation can be understood. Like the method of putting down a burden, the path can be understood. This is the way to understand them through metaphors. Question: How to understand them through distinctions? Answer: Four kinds of truths: Truth of Speech (Sacca-vada, truthful speech), Individual Truth (Pacceka-sacca, individual truths), Ultimate Truth (Paramattha-sacca, the ultimate truth), Noble Truth (Ariya-sacca, the truth of the noble ones). In the Truth of Speech, speaking truthfully, not speaking falsely. This is the Truth of Speech. In Individual Truth, there are various different views. This is Individual Truth. Those monks who hold false speech and foolish dharmas, they do not hold false speech and foolish dharmas, this is truth. Nirvana (Nibbana, liberation) is the Ultimate Truth, which is practiced by the noble ones, it is the Noble Truth, the noble ones delight in this Noble Truth. This is the way to understand them through distinctions.

分別可知。問云何以數可知。

答除愛於三地善不善無記法是苦諦。愛是集諦。斷彼是滅諦。八分道是道諦。複次除愛余煩惱。于第三地善不善無記法是苦諦。愛及余煩惱是集諦。斷彼是滅諦。道者是道諦。複次除愛余煩惱一切不善。於三地善有記法是苦諦。愛及與煩惱一切不善是集諦。斷彼是滅諦。道是道諦。複次除愛與煩惱及一切不善。於三地不善。於三地無記法是苦諦。愛及余煩惱及一切不善。於三地善此集諦。斷彼是滅諦。道是道諦。於是覓有氣味義是愛。集有結使義。余煩惱是集。以可斷義。以令起有義。一切不善是集。以令有義。於三地善法是集。於是愛及余煩惱是集。一切不善於三地及善。或苦諦或集諦。逼惱憂有為有邊相故成苦諦。聚因緣著和合相故成集諦。如是以數可知。問云何以一可知。答此四諦以四行成一。以諦義以如義以法義以空義。如是以一可知。問云何以種種可知。答二諦。世諦出世諦。世諦者有漏有結有縛有流有厄有蓋可觸。有取有煩惱。所謂苦及集。出世諦者。無漏無結無縛無流無厄無蓋不可觸無取無煩惱。所謂滅道。三諦有為。滅諦無為。三諦無色。苦諦有色無色。集諦不善。道諦善。滅諦無記。苦諦善不善無記。苦諦可知。集諦可斷。滅諦可證。道諦應修。如是以種種可

【現代漢語翻譯】現代漢語譯本：分別可以知道。問：如何以數可以知道？答：去除對三界（欲界、色界、無色界）中善、不善、無記法的愛，這是苦諦（Dukkha Satya，痛苦的真諦）。愛是集諦（Samudaya Satya，痛苦根源的真諦）。斷除愛是滅諦（Nirodha Satya，痛苦止息的真諦）。八正道是道諦（Magga Satya，通往止息痛苦的道路的真諦）。再次，去除愛之外的其餘煩惱，對於第三界（無色界）中的善、不善、無記法，這是苦諦。愛以及其餘煩惱是集諦。斷除它們是滅諦。道是道諦。再次，去除愛之外的其餘煩惱以及一切不善法，對於三界中的善的有記法（有因果記錄的法），這是苦諦。愛以及其餘煩惱和一切不善法是集諦。斷除它們是滅諦。道是道諦。再次，去除愛與煩惱以及一切不善法，對於三界中的不善法，對於三界中的無記法，這是苦諦。愛以及其餘煩惱以及一切不善法，對於三界中的善法，這是集諦。斷除它們是滅諦。道是道諦。因此，尋找有氣味義的是愛。集有結使義。其餘煩惱是集，以可以斷除的意義。以令（苦）生起的意義。一切不善法是集，以令（業）存在的意義。對於三界中的善法是集。因此，愛以及其餘煩惱是集。一切不善法在三界中以及善法，或者屬於苦諦，或者屬於集諦。逼迫、惱亂、憂愁、有為、有邊際的相，因此構成苦諦。聚集因緣、執著、和合的相，因此構成集諦。像這樣以數可以知道。問：如何以一可以知道？答：這四諦以四種行相成為一：以諦義、以如義、以法義、以空義。像這樣以一可以知道。問：如何以種種可以知道？答：二諦：世俗諦（Samvriti Satya）和勝義諦（Paramartha Satya）。世俗諦是有漏、有結、有縛、有流、有厄、有蓋、可觸、有取、有煩惱，即所謂苦和集。勝義諦是無漏、無結、無縛、無流、無厄、無蓋、不可觸、無取、無煩惱，即所謂滅和道。三諦是有為法。滅諦是無為法。三諦是無色法。苦諦是有色法和無色法。集諦是不善法。道諦是善法。滅諦是無記法。苦諦是善、不善、無記法。苦諦是可以知道的。集諦是可以斷除的。滅諦是可以證得的。道諦是應當修習的。像這樣以種種可以知道。

【English Translation】 English version: They can be known separately. Question: How can they be known by number? Answer: Removing love for the good, non-good, and neutral dharmas in the three realms (Desire Realm, Form Realm, Formless Realm) is the Dukkha Satya (Truth of Suffering). Love is the Samudaya Satya (Truth of the Origin of Suffering). Cutting off love is the Nirodha Satya (Truth of the Cessation of Suffering). The Eightfold Path is the Magga Satya (Truth of the Path to the Cessation of Suffering). Furthermore, removing the remaining afflictions besides love, for the good, non-good, and neutral dharmas in the third realm (Formless Realm), this is the Dukkha Satya. Love and the remaining afflictions are the Samudaya Satya. Cutting them off is the Nirodha Satya. The Path is the Magga Satya. Furthermore, removing the remaining afflictions besides love and all non-good dharmas, for the good, marked dharmas (dharmas with karmic records) in the three realms, this is the Dukkha Satya. Love and the remaining afflictions and all non-good dharmas are the Samudaya Satya. Cutting them off is the Nirodha Satya. The Path is the Magga Satya. Furthermore, removing love and afflictions and all non-good dharmas, for the non-good dharmas in the three realms, for the neutral dharmas in the three realms, this is the Dukkha Satya. Love and the remaining afflictions and all non-good dharmas, for the good dharmas in the three realms, this is the Samudaya Satya. Cutting them off is the Nirodha Satya. The Path is the Magga Satya. Therefore, seeking the meaning of having flavor is love. Accumulation has the meaning of fetters. The remaining afflictions are accumulation, in the sense of being able to be cut off. In the sense of causing (suffering) to arise. All non-good dharmas are accumulation, in the sense of causing (karma) to exist. For the good dharmas in the three realms, it is accumulation. Therefore, love and the remaining afflictions are accumulation. All non-good dharmas in the three realms and good dharmas, either belong to the Dukkha Satya or belong to the Samudaya Satya. Oppressing, afflicting, sorrow, conditioned, having boundaries, therefore constitute the Dukkha Satya. Gathering causes and conditions, attachment, the aspect of harmony, therefore constitute the Samudaya Satya. In this way, they can be known by number. Question: How can they be known by one? Answer: These Four Noble Truths become one through four aspects: through the meaning of truth, through the meaning of suchness, through the meaning of dharma, through the meaning of emptiness. In this way, they can be known by one. Question: How can they be known by various? Answer: Two truths: the Samvriti Satya (Conventional Truth) and the Paramartha Satya (Ultimate Truth). The Samvriti Satya is with outflows, with fetters, with bonds, with currents, with calamities, with coverings, tangible, with grasping, with afflictions, namely suffering and accumulation. The Paramartha Satya is without outflows, without fetters, without bonds, without currents, without calamities, without coverings, intangible, without grasping, without afflictions, namely cessation and path. Three truths are conditioned dharmas. The Nirodha Satya is an unconditioned dharma. Three truths are formless dharmas. The Dukkha Satya is form and formless dharmas. The Samudaya Satya is non-good dharmas. The Magga Satya is good dharmas. The Nirodha Satya is neutral dharmas. The Dukkha Satya is good, non-good, and neutral dharmas. The Dukkha Satya can be known. The Samudaya Satya can be cut off. The Nirodha Satya can be realized. The Magga Satya should be cultivated. In this way, they can be known by various.

知。問云何以次第廣。答以一種。有識身是苦。集我慢。斷彼是滅。身念是道。以二種。名色是苦。是無明有愛是集。斷彼是滅。奢摩他毗婆舍那是道。以三種成。所謂苦苦是苦諦。三不善根是集。斷彼是滅。戒定慧是道。以四種成。四身性處是苦。四顛倒是集。斷顛倒是滅。四念處。是道。以五種成。五趣是苦。五蓋是集。斷蓋是滅。五根是道。以六種成。六觸入是苦。六愛身是集。斷愛身是滅。六出離法是道。以七種成。七識住是苦。七使是集。斷七使是滅。七菩提分是道。以八種成。八世間法是苦。八邪邊是集。斷八邪邊是滅。八正分是道。以九種成。九眾生居是苦。九愛根法是集。斷彼是滅。九正作意根法是道。以十種成。十方行是苦。十結使是集。斷結是滅。十想是道。如是以次第廣可知。問云何以攝。答三種攝。陰攝入攝界攝。於是苦諦五陰所攝。集諦及道諦行陰所攝。滅諦非陰所攝。苦諦十二入所攝。三諦法入所攝。苦諦十八界所攝。三諦法界所攝。如是以攝可知。以此行於聖諦知令起。此謂聖諦方便(聖諦方便已竟)。

解脫道論分別諦品第十二之一

爾時坐禪人。已明瞭陰界入因緣諦。已得聞戒頭陀禪。以凡夫未解脫怖畏惡趣。已觀惡趣怖。已觀無始生死怖。已觀一剎那不可得。已觀

【現代漢語翻譯】現代漢語譯本知。問：如何次第展開？答：以一種展開，有識之身是苦，集起我慢是集，斷除我慢是滅，身念住是道。以兩種展開，名色是苦，無明和愛是集，斷除無明和愛是滅，止（奢摩他，Samatha）和觀（毗婆舍那，Vipassana）是道。以三種展開，苦苦是苦諦，三種不善根是集，斷除不善根是滅，戒定慧是道。以四種展開，四身性處是苦，四顛倒是集，斷除顛倒是滅，四念處是道。以五種展開，五趣是苦，五蓋是集，斷除五蓋是滅，五根是道。以六種展開，六觸入是苦，六愛身是集，斷除愛身是滅，六出離法是道。以七種展開，七識住是苦，七隨眠是集，斷除七隨眠是滅，七菩提分是道。以八種展開，八世間法是苦，八邪道是集，斷除八邪道是滅，八正道是道。以九種展開，九眾生居是苦，九愛根法是集，斷除愛根法是滅，九正作意根法是道。以十種展開，十方行是苦，十結使是集，斷除結使是滅，十想是道。如此以次第展開可知。問：如何以攝？答：三種攝，陰攝、入攝、界攝。於是，苦諦為五陰所攝，集諦及道諦為行陰所攝，滅諦非陰所攝。苦諦為十二入所攝，集諦、滅諦、道諦為法入所攝。苦諦為十八界所攝，集諦、滅諦、道諦為法界所攝。如此以攝可知。以此行於聖諦之知令生起，此謂聖諦方便（聖諦方便已竟）。

解脫道論分別諦品第十二之一

爾時坐禪人，已明瞭陰界入因緣諦，已得聞戒頭陀禪，以凡夫未解脫怖畏惡趣，已觀惡趣怖，已觀無始生死怖，已觀一剎那不可得，已觀

【English Translation】 English version Knowing. Question: How to expand in sequence? Answer: Expand with one, the body with consciousness is suffering, the arising of conceit is accumulation, the cessation of it is extinction, mindfulness of the body is the path. Expand with two, name and form are suffering, ignorance and craving are accumulation, the cessation of them is extinction, Samatha (止) and Vipassana (觀) are the path. Expand with three, suffering of suffering is the truth of suffering (苦諦, Dukkha Satya), the three unwholesome roots are accumulation, the cessation of them is extinction, morality, concentration, and wisdom are the path. Expand with four, the four characteristics of the body are suffering, the four perversions are accumulation, the cessation of perversions is extinction, the four foundations of mindfulness are the path. Expand with five, the five destinies are suffering, the five hindrances are accumulation, the cessation of hindrances is extinction, the five roots are the path. Expand with six, the six sense entrances are suffering, the six bodies of craving are accumulation, the cessation of the bodies of craving is extinction, the six liberating factors are the path. Expand with seven, the seven abodes of consciousness are suffering, the seven latent tendencies are accumulation, the cessation of the seven latent tendencies is extinction, the seven factors of enlightenment are the path. Expand with eight, the eight worldly conditions are suffering, the eight wrong paths are accumulation, the cessation of the eight wrong paths is extinction, the eightfold noble path is the path. Expand with nine, the nine abodes of beings are suffering, the nine roots of craving are accumulation, the cessation of them is extinction, the nine roots of right mindfulness are the path. Expand with ten, the ten directions of action are suffering, the ten fetters are accumulation, the cessation of fetters is extinction, the ten thoughts are the path. Thus, it can be known by expanding in sequence. Question: How to summarize? Answer: Summarize with three, aggregates (陰, Skandha), entrances (入, Ayatana), and realms (界, Dhatu). Therefore, the truth of suffering is included in the five aggregates, the truth of accumulation and the truth of the path are included in the aggregate of formations, the truth of cessation is not included in the aggregates. The truth of suffering is included in the twelve entrances, the truth of accumulation, the truth of cessation, and the truth of the path are included in the Dharma entrance. The truth of suffering is included in the eighteen realms, the truth of accumulation, the truth of cessation, and the truth of the path are included in the Dharma realm. Thus, it can be known by summarizing. By practicing this, knowledge of the noble truths arises, this is called the expedient of the noble truths (The expedient of the noble truths is completed).

Visuddhimagga (解脫道論, Path of Purification), Differentiation of Truths, Chapter Twelve, Part One

At that time, the meditator, having understood the aggregates, entrances, realms, and conditions, having heard of the precepts, ascetic practices, and meditation, because ordinary people have not escaped the fear of evil destinies, having contemplated the fear of evil destinies, having contemplated the fear of beginningless samsara, having contemplated the impossibility of obtaining a single moment, having contemplated

三百鉾刺喻。已觀燒頭愛喻。未分別四聖諦。為分別聖諦。當作方便。當作欲。當作勇猛精進。專心緣念具足應令滿。問云何當作。答彼坐禪人初四聖諦當聞。或以略或以廣或以略廣。以聞以義以誦當受持。是時坐禪人入寂寂。坐不亂心不去來心。四聖諦應令起。初苦諦應令起。或以陰或以入或以界陰法。以自相以陰相應令起。如陰方便廣說。如是當知。入者以入相應令起。如入方便廣說。如是當知。界者以界相應令起。如界方便廣說。如是當知。彼坐禪人。如是已陰入界。唯有陰入界。無眾生無命。已令起已得行想。爾時已略作二種令起。所謂名色。於是色陰十。入十界色。四陰意入七界。是名法入法界。或名或色餘名余色。餘名余色者以色空。色者以名空。名者以色不離。色者以名不離。如鼓聲唯依名色生。依色名生。如盲跛遠行。問名色者何差別。答名者無身。色者有身。名者有所知。色者無所知。名者輕轉。色者遲轉。名無聚色有聚。名者覺知思識。色者無此。色者行倚坐臥屈申。名無此。名者知我行我倚我坐我臥我屈我申。色無此。色者飲食啖嘗。名無此。名者知我飲我食我啖我嘗。色無此。色者拍戲笑啼種種言說。名無此。名者知我拍我笑我戲我啼我種種言說。色無此。謂名色差別。彼坐禪人如是名色。

【現代漢語翻譯】現代漢語譯本：三百矛刺的比喻，已經觀察過燒焦頭部的愛慾的比喻，尚未分別四聖諦（苦、集、滅、道），爲了分別聖諦，應當作出方便，應當生起欲求，應當勇猛精進，專心緣念，具足並使之圓滿。問：應當如何做？答：那位坐禪的人最初應當聽聞四聖諦，或者略說，或者廣說，或者略說又廣說。以聽聞、以義理、以誦讀來受持。這時，坐禪的人進入寂靜，坐著時心不散亂，沒有去來之心。四聖諦應當令其生起。首先，苦諦應當令其生起，或者以五陰（色、受、想、行、識），或者以十二入（眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵），或者以十八界（六根、六塵、六識），以五陰之法，以自相，以五陰相應令其生起。如五陰的方便廣說那樣，應當這樣理解。入者，以十二入相應令其生起，如十二入的方便廣說那樣，應當這樣理解。界者，以十八界相應令其生起，如十八界的方便廣說那樣，應當這樣理解。那位坐禪的人，像這樣已經觀察五陰、十二入、十八界，只有五陰、十二入、十八界，沒有眾生，沒有命。已經令其生起，已經得到行想。爾時，已經略作兩種令其生起，所謂名色（精神現象和物質現象）。於是，色陰是十種，十二入是十界色。四陰是意入七界，這是名法入法界。或者名或者色，其餘名其餘色。其餘名其餘色，以色空，色者以名空，名者以色不離，色者以名不離。如鼓聲唯依名色而生，依色名而生，如盲人和跛子一起遠行。問：名色有什麼差別？答：名沒有身體，色有身體。名有所知，色沒有所知。名輕快轉動，色遲緩轉動。名沒有聚集，色有聚集。名是覺知、思、識，色沒有這些。色可以行走、倚靠、坐、臥、屈、伸，名沒有這些。名知道我行走、我倚靠、我坐、我臥、我屈、我伸，色沒有這些。色可以飲食、啖、嘗，名沒有這些。名知道我飲、我食、我啖、我嘗，色沒有這些。色可以拍、戲、笑、啼、種種言說，名沒有這些。名知道我拍、我笑、我戲、我啼、我種種言說，色沒有這些。這就是名色的差別。那位坐禪的人，像這樣觀察名色。

【English Translation】 English version: The simile of three hundred spears piercing. The simile of already observing the love of a burnt head. Not yet distinguishing the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga). In order to distinguish the Noble Truths, one should make effort, generate desire, and be courageous and diligent. Focus the mind and contemplate fully, making it complete. Question: How should one do this? Answer: That meditating person should first hear the Four Noble Truths, either briefly, extensively, or both briefly and extensively. One should receive and uphold them through hearing, understanding the meaning, and reciting. At this time, the meditating person enters stillness, sitting with an undisturbed mind, without thoughts of coming or going. The Four Noble Truths should be made to arise. First, the Truth of Suffering (Dukkha) should be made to arise, either through the five aggregates (Skandha: Rupa, Vedana, Samjna, Samskara, Vijnana), or through the twelve sense bases (Ayatana: the six internal sense organs and their corresponding six external objects), or through the eighteen elements (Dhatu: six sense organs, six sense objects, and six sense consciousnesses). Through the method of the five aggregates, through their own characteristics, through the correspondence of the five aggregates, make them arise. As explained extensively in the method of the five aggregates, so should it be understood. The sense bases, through the correspondence of the twelve sense bases, make them arise, as explained extensively in the method of the twelve sense bases, so should it be understood. The elements, through the correspondence of the eighteen elements, make them arise, as explained extensively in the method of the eighteen elements, so should it be understood. That meditating person, having thus observed the five aggregates, the twelve sense bases, and the eighteen elements, understands that there are only the five aggregates, the twelve sense bases, and the eighteen elements; there is no sentient being, no life. Having made them arise, one has attained the thought of action. At that time, one has briefly made two things arise: namely, name and form (Nama-Rupa: mental and physical phenomena). Thus, the form aggregate is ten, the twelve sense bases are the ten realms of form. The four aggregates are the mind entering the seven realms; this is called the name-dharma entering the dharma realm. Either name or form, the remaining name and the remaining form. The remaining name and the remaining form, with form empty, form is empty of name, name is inseparable from form, form is inseparable from name. Like the sound of a drum, it arises only dependent on name and form, arises dependent on form and name, like a blind man and a lame man traveling far together. Question: What is the difference between name and form? Answer: Name has no body, form has a body. Name has knowing, form has no knowing. Name is light and moves quickly, form is slow and moves slowly. Name has no accumulation, form has accumulation. Name is awareness, thought, and consciousness; form does not have these. Form can walk, lean, sit, lie down, bend, and stretch; name does not have these. Name knows 'I walk, I lean, I sit, I lie down, I bend, I stretch'; form does not have these. Form can eat, consume, and taste; name does not have these. Name knows 'I drink, I eat, I consume, I taste'; form does not have these. Form can clap, play, laugh, cry, and speak in various ways; name does not have these. Name knows 'I clap, I laugh, I play, I cry, I speak in various ways'; form does not have these. This is the difference between name and form. That meditating person, thus observes name and form.

唯以名色無眾生無命。已令起。已得行想。爾時一切作略。苦諦者令起如實知見清凈。令名色起。此總語苦諦令起可知。彼坐禪人如是已令起苦諦。作眾生想。從此苦因緣應觀。問此苦何因緣何集。答彼坐禪人如是知。此苦生為因緣。生者有為因緣。有者取為因緣。取者愛為因緣。愛者受為因緣。受者觸為因緣。觸者六入為因緣。六入者名色為因緣。名色者識為因緣。識者行為因緣。行者無明為因緣。如是無明緣行。行緣識。生緣老死。成憂悲苦惱。如是悉苦陰成起。彼坐禪人如是以因緣所縛以廣觀。爾時以作略。此受緣愛。彼苦集令起。或法住智。或聖取因緣智。或離疑清凈。此眾語言。集諦令起智。彼坐禪人以令起苦集。於三昧已度疑。爾時觀苦滅。誰滅為苦滅誰。滅為此苦滅。彼坐禪人如是知。從生滅此苦滅。從生滅有滅從有滅取滅。從取滅愛滅。從無明滅行滅。如是從無明滅行滅。從行滅識滅。從生滅老死憂悲苦惱滅。如是此一切苦陰成滅。彼坐禪人如是因緣所縛滅。已廣已觀。爾時作略。此受緣愛。從彼滅苦滅令起滅諦。彼坐禪人如是已令起滅諦。爾時觀苦滅道。何道何具足為愛滅。彼坐禪人如是知於五受陰觀過患。此道此具足。為愛滅令起道諦。如諦方便廣說。如是可知。彼坐禪人如是以次第已令起四諦

【現代漢語翻譯】現代漢語譯本僅僅有名色（nāma-rūpa，構成個體身心的要素），沒有眾生，沒有命。已經令其生起，已經得到行想（saṅkhāra-saññā，對行為的認知）。那時，一切作為略說，苦諦（duḥkha-satya，關於苦的真理）令其生起如實知見清凈。令名色生起，這總括的語言是苦諦，令其生起可知。那位坐禪的人這樣已經令苦諦生起，產生眾生的想法。從此苦的因緣應當觀察。問：這苦以什麼為因緣？什麼為集（samudaya，苦的生起）？答：那位坐禪的人這樣知道，這苦以生（jāti，出生）為因緣，生以有（bhava，存在）為因緣，有以取（upādāna，執取）為因緣，取以愛（taṇhā，渴愛）為因緣，愛以受（vedanā，感受）為因緣，受以觸（sparśa，接觸）為因緣，觸以六入（ṣaḍāyatana，六根）為因緣，六入以名色為因緣，名色以識（vijñāna，意識）為因緣，識以行為因緣，行以無明（avidyā，無知）為因緣。這樣，無明緣行，行緣識，生緣老死（jarā-maraṇa，衰老和死亡），成就憂悲苦惱。這樣，一切苦陰（duḥkha-skandha，苦的聚合）成就生起。那位坐禪的人這樣以因緣所縛而廣觀。那時以作略，這受緣愛，彼苦集令其生起，或者法住智（dhammaṭṭhiti-ñāṇa，對法存在的智慧），或者聖取因緣智（ariya-paccaya-saṅgaha-ñāṇa，聖者對因緣的理解），或者離疑清凈。這些總括的語言，集諦（samudaya-satya，關於苦的根源的真理）令其生起智慧。那位坐禪的人已經令苦集生起，在三昧（samādhi，禪定）中已經度過疑惑。那時觀察苦滅（duḥkha-nirodha，苦的止息），誰滅為苦滅？誰滅為此苦滅？那位坐禪的人這樣知道，從生滅此苦滅，從生滅有滅，從有滅取滅，從取滅愛滅，從無明滅行滅。這樣，從無明滅行滅，從行滅識滅，從生滅老死憂悲苦惱滅。這樣，這所有苦陰成就滅。那位坐禪的人這樣因緣所縛而滅，已經廣觀。那時作略，這受緣愛，從彼滅苦滅令其生起滅諦（nirodha-satya，關於苦的止息的真理）。那位坐禪的人這樣已經令滅諦生起。那時觀察苦滅之道（duḥkha-nirodha-mārga，通往苦的止息的道路），什麼道，什麼具足為愛滅？那位坐禪的人這樣知道，於五受陰（pañca-khandha，五蘊）觀過患，此道此具足，為愛滅令其生起道諦（mārga-satya，關於通往苦的止息的道路的真理）。如諦方便廣說，這樣可知。那位坐禪的人這樣以次第已經令四諦（catvāri-aryasatyāni，四聖諦）生起。

【English Translation】 English version Only with name and form (nāma-rūpa, the elements constituting an individual's mind and body), there is no sentient being, no life. It has already been caused to arise, and the perception of formations (saṅkhāra-saññā, the cognition of actions) has been attained. At that time, with all the abbreviated actions, the Truth of Suffering (duḥkha-satya) is caused to arise with true knowledge and purity. Causing name and form to arise, this collective speech is the Truth of Suffering, causing it to arise and be knowable. That meditating person has thus caused the Truth of Suffering to arise, generating the thought of a sentient being. From this cause and condition of suffering, one should observe. Question: What is the cause and condition of this suffering? What is its origin (samudaya, the arising of suffering)? Answer: That meditating person knows thus: this suffering has birth (jāti) as its cause and condition, birth has existence (bhava) as its cause and condition, existence has clinging (upādāna) as its cause and condition, clinging has craving (taṇhā) as its cause and condition, craving has feeling (vedanā) as its cause and condition, feeling has contact (sparśa) as its cause and condition, contact has the six sense bases (ṣaḍāyatana) as its cause and condition, the six sense bases have name and form as their cause and condition, name and form have consciousness (vijñāna) as their cause and condition, consciousness has formations as their cause and condition, formations have ignorance (avidyā) as their cause and condition. Thus, ignorance conditions formations, formations condition consciousness, birth conditions old age and death (jarā-maraṇa), resulting in sorrow, grief, suffering, and despair. Thus, this entire mass of suffering (duḥkha-skandha, the aggregate of suffering) arises. That meditating person thus broadly observes, bound by these conditions. At that time, with abbreviated actions, this feeling conditions craving, causing the origin of suffering to arise, or the wisdom of the stability of the Dhamma (dhammaṭṭhiti-ñāṇa, wisdom of the existence of the Dhamma), or the wisdom of the noble understanding of conditions (ariya-paccaya-saṅgaha-ñāṇa, the understanding of conditions by the noble ones), or purity free from doubt. These collective words, the Truth of the Origin (samudaya-satya) cause wisdom to arise. That meditating person, having caused the origin of suffering to arise, has overcome doubt in samādhi (samādhi, meditative concentration). At that time, observe the cessation of suffering (duḥkha-nirodha, the cessation of suffering): whose cessation is the cessation of suffering? Whose cessation is this cessation of suffering? That meditating person knows thus: from the cessation of birth, this suffering ceases; from the cessation of birth, existence ceases; from the cessation of existence, clinging ceases; from the cessation of clinging, craving ceases; from the cessation of ignorance, formations cease. Thus, from the cessation of ignorance, formations cease; from the cessation of formations, consciousness ceases; from the cessation of birth, old age, death, sorrow, grief, suffering, and despair cease. Thus, this entire mass of suffering achieves cessation. That meditating person thus ceases, bound by these conditions, having broadly observed. At that time, with abbreviated actions, this feeling conditions craving, from that cessation, causing the Truth of Cessation (nirodha-satya) to arise. That meditating person has thus caused the Truth of Cessation to arise. At that time, observe the path to the cessation of suffering (duḥkha-nirodha-mārga, the path leading to the cessation of suffering): what path, what completeness is for the cessation of craving? That meditating person knows thus: observing the faults in the five aggregates of clinging (pañca-khandha, the five aggregates), this path, this completeness, for the cessation of craving, causes the Truth of the Path (mārga-satya) to arise. As the Truth is extensively explained with skillful means, thus it can be known. That meditating person has thus caused the Four Noble Truths (catvāri-aryasatyāni) to arise in sequence.

。爾時於五受陰。以一百八十法。次第以聚分別觀。所有色過去未來現在。或內或外或大或小或粗或妙或遠或近。一切色以無常廣觀。以廣觀苦。以廣觀無我。如是所有受。所有想。所有行。所有識。於一一陰十二法門。於五陰五十二成六十。六十無常見。六十苦見。六十無我見。成一百八十。複次一百八十法門。六內入。六外入。六識身。六觸身。六受身。六想身。六思身。六愛身。六覺六觀。此十六成六十。六十無常見。六十苦見。六十無我見。三六十成一百八十。彼久遠年時日月月半日夜時念剎那。以迴轉法行成新故。如燈焰相續成轉。以無常於行分別觀。以惡趣受苦。飢渴怖畏。求覓愛別離老病死憂悲苦惱。此行相應相續。以苦於行觀分別。從陰入界因緣諦業果報因緣令生所生。無眾生不動無事自性行成起。以無我于觀分別。於行色無常。以滅義。以苦怖義。無我不實義。以作略廣分別。如是受想行識無常滅義。苦者以怖義。無我以不實義。如是作略廣分別。於是以無常已分別除常想。以苦分別除樂想。以無我分別除我想。問云何以無常廣分別。答如實見一切諸行。無有為邊滅為邊。于無相或令起心。于無相界為安心。是故以無常廣分別。問云何以苦分別。答於一切諸行令心怖畏。從作愿令起心。于無作愿為

【現代漢語翻譯】現代漢語譯本這時，對於五受陰（色、受、想、行、識五種聚合），用一百八十種法門，次第地以聚合的方式分別觀察。所有色陰，無論是過去、未來、現在，還是內在、外在，還是大、小，還是粗糙、精妙，還是遙遠、鄰近，一切色陰都以無常的視角廣泛觀察，以廣泛觀察其為苦，以廣泛觀察其為無我。像這樣，所有受陰、所有想陰、所有行陰、所有識陰，在每一個陰中都有十二種法門，在五陰中，五乘以十二等於六十。六十種無常見，六十種苦見，六十種無我見，總共一百八十種。其次，一百八十種法門，包括六內入（眼、耳、鼻、舌、身、意六種感覺器官），六外入（色、聲、香、味、觸、法六種感覺對像），六識身（眼識、耳識、鼻識、舌識、身識、意識），六觸身（由六根、六塵、六識和合而生的觸覺），六受身（由觸覺產生的感受），六想身（由觸覺產生的想法），六思身（由觸覺產生的思慮），六愛身（由觸覺產生的愛慾），六覺六觀。這十六項構成六十。六十種無常見，六十種苦見，六十種無我見，三個六十構成一百八十。那些久遠的年、時、日月、月半、日夜、時、念、剎那，以迴轉的法則執行，形成新的又變成舊的，就像燈焰相續不斷地流轉。以無常的視角對諸行進行分別觀察，因為惡趣會遭受痛苦，如飢渴、怖畏，求覓、愛別離、老、病、死、憂、悲、苦、惱。這些行與痛苦相應相續，以苦的視角對諸行進行觀察分別。從陰、入、界、因緣、諦、業、果報的因緣，導致產生和被產生，沒有眾生，沒有不動，沒有事物自性，諸行才得以形成和生起。以無我的視角進行觀察分別。對於行，色是無常的，以滅的意義；是苦的，以怖畏的意義；是無我的，以不真實的意義。以作略的方式廣泛地分別。像這樣，受、想、行、識也是無常的，以滅的意義；是苦的，以怖畏的意義；是無我的，以不真實的意義。像這樣作略地廣泛分別。於是，以無常的觀察分別，去除常的想念；以苦的觀察分別，去除樂的想念；以無我的觀察分別，去除我的想念。問：如何以無常廣泛地分別？答：如實地看見一切諸行，沒有有為的邊際，也沒有滅的邊際。對於無相，或許會令心生起。對於無相的境界，才能安心。所以用無常廣泛地分別。問：如何以苦分別？答：對於一切諸行，令心生起怖畏。從作愿令心生起，對於無作愿

【English Translation】 English version At that time, regarding the five Skandhas of clinging (form, feeling, perception, mental formations, consciousness), using one hundred and eighty Dharmas, observe them sequentially and separately in terms of aggregates. All form, whether past, future, or present, whether internal or external, whether large or small, whether coarse or subtle, whether far or near, all form is broadly observed as impermanent, broadly observed as suffering, broadly observed as without self. Likewise, all feeling, all perception, all mental formations, all consciousness, in each Skandha there are twelve Dharmas, in the five Skandhas, five times twelve equals sixty. Sixty observations of impermanence, sixty observations of suffering, sixty observations of no-self, totaling one hundred and eighty. Furthermore, the one hundred and eighty Dharmas include the six internal sense bases (eye, ear, nose, tongue, body, mind), the six external sense bases (form, sound, smell, taste, touch, dharma), the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), the six contacts (resulting from the interaction of the six sense bases, six sense objects, and six consciousnesses), the six feelings (arising from contact), the six perceptions (arising from contact), the six thoughts (arising from contact), the six cravings (arising from contact), the six awarenesses and six observations. These sixteen constitute sixty. Sixty observations of impermanence, sixty observations of suffering, sixty observations of no-self, three times sixty constitutes one hundred and eighty. Those distant years, times, days, months, half-months, day and night, moments, instants, operate according to the law of rotation, forming new and becoming old, like the continuous flow of a lamp flame. Observe and differentiate the formations with the perspective of impermanence, because the evil realms suffer, such as hunger, thirst, fear, seeking, separation from loved ones, old age, sickness, death, sorrow, grief, suffering, and distress. These formations correspond and continue with suffering, observe and differentiate the formations with the perspective of suffering. From the causes and conditions of Skandhas, sense bases, realms, causes, conditions, truths, karma, and karmic results, leading to arising and being arisen, there is no sentient being, no immobility, no self-nature of things, that formations can be formed and arise. Observe and differentiate with the perspective of no-self. Regarding formations, form is impermanent, in the sense of cessation; is suffering, in the sense of fear; is without self, in the sense of unreality. Differentiate broadly in a concise manner. Likewise, feeling, perception, formations, and consciousness are also impermanent, in the sense of cessation; are suffering, in the sense of fear; are without self, in the sense of unreality. Differentiate broadly in a concise manner like this. Therefore, with the observation and differentiation of impermanence, remove the thought of permanence; with the observation and differentiation of suffering, remove the thought of pleasure; with the observation and differentiation of no-self, remove the thought of self. Question: How to broadly differentiate with impermanence? Answer: Truly see all formations, without the boundary of conditioned existence, and without the boundary of cessation. For the signless, perhaps it will cause the mind to arise. For the realm of the signless, one can find peace of mind. Therefore, broadly differentiate with impermanence. Question: How to differentiate with suffering? Answer: For all formations, cause the mind to arise fear. From making a vow, cause the mind to arise, for non-vow.

心安。是故以苦廣分別。問云何以無我廣分別。答於一切法見。從他從此執令起心。于空界為心安。

是故以無我廣分別。如是分別三有五趣七識住九眾生居。以滅怖畏。以無實觀之(分別智已竟)。

彼坐禪人於五受陰。已分別於三相。令樂入欲斷諸行。爾時現在內五受陰。取彼相令通達起滅。如是此法以無生現生。以生滅如是通達。於是取相者。取相三種。取煩惱相。取定相。取毗婆舍那相。於是愚癡凡夫。于見聞覺知境界。以成樂常想顛倒所。初心以好取相。於此著煩惱。如蛾投燈。此謂取煩惱相。問云何取定相。答於此坐禪人。樂得定以念正智所。初心三十八行。於一一行取相令繫心。為不亂故如系象。此謂取定相。問云何取毗婆奢那相。答常觀人以慧所初心色受想行識。各各分別其自相。樂欲舍修彼相。如捉毒蛇。此謂取毗婆奢那相。於此取毗婆奢那相可樂。問云何取受想行識相。答彼色識相。或以地界。或以水界。或以火界。或以風界。或眼入或身入。如是觀彼受受相。或為樂或為苦。或為不苦不樂。如是觀彼想想相。或為色想或為法想。如是觀知行行相。或為觸或為思。或為覺或為觀。或為作意。如是觀彼識識相。或眼識或意識。如是觀彼彼坐禪。如是善取彼相。以善令起。令起如是取色

【現代漢語翻譯】現代漢語譯本：因此，通過苦來廣泛地分辨。問：如何通過無我來廣泛地分辨？答：對於一切法，見到從他處、從此處的執取而生起的心，在空界中才能使心安定。因此，通過無我來廣泛地分辨。像這樣分辨三有（欲有、色有、無色有）、五趣（地獄、餓鬼、畜生、人、天）、七識住（色想異識住、無色想異識住、有想異識住、無想異識住、非有想非無想異識住、空無邊處識住、識無邊處識住）、九眾生居（有情居、無情居、亦有情無情居、無想有情居、空無邊處居、識無邊處居、無所有處居、非想非非想處居、斷滅想居），以滅除對它們的怖畏，以無實的觀點來看待它們（分別智已經完畢）。那位禪修者對於五受陰（色受陰、受受陰、想想陰、行行陰、識識陰），已經分辨了三相（生相、住相、滅相），爲了樂於進入並斷除諸行。那時，現在的內在五受陰，取它們的相，使之通達生滅。像這樣，此法以無生而顯現生，以生滅而如此通達。對於取相的人來說，取相有三種：取煩惱相，取定相，取毗婆舍那相（觀相）。對於愚癡的凡夫來說，對於見聞覺知的境界，由於樂常想的顛倒，最初以好的方式取相，因此執著于煩惱，如同飛蛾撲火。這叫做取煩惱相。問：如何取定相？答：對於這位禪修者來說，樂於獲得禪定，以正念和正智，最初的三十八行，對於每一行取相，使心繫縛於此，爲了不散亂，如同繫縛大象。這叫做取定相。問：如何取毗婆舍那相？答：經常觀察人，以智慧，最初對於色受想行識，各自分辨它們的自相，樂於捨棄並修習那些相，如同抓住毒蛇。這叫做取毗婆舍那相。對於這種取毗婆舍那相是可喜的。問：如何取受想行識相？答：觀察色識的相，或者以地界（地元素），或者以水界（水元素），或者以火界（火元素），或者以風界（風元素），或者以眼入（眼根），或者以身入（身根）。像這樣觀察受的受相，或者為樂，或者為苦，或者為不苦不樂。像這樣觀察想的想相，或者為色想，或者為法想。像這樣觀察行的行相，或者為觸，或者為思，或者為覺，或者為觀，或者為作意。像這樣觀察識的識相，或者為眼識，或者為意識。像這樣觀察，那位禪修者，像這樣善於取那些相，以善來使之生起，使之生起像這樣取色。

【English Translation】 English version: Therefore, broadly distinguish through suffering. Question: How to broadly distinguish through non-self (Anatta)? Answer: Regarding all dharmas, seeing the mind arising from grasping from elsewhere and from here, only in the space element (Akasa-dhatu) can the mind be at peace. Therefore, broadly distinguish through non-self. Thus, distinguish the three realms of existence (Three Realms: Kamadhatu, Rupadhatu, Arupadhatu), the five destinies (Five Gatis: hell beings, hungry ghosts, animals, humans, gods), the seven abodes of consciousness (Seven Vijnana-sthitis: the sphere of perception of limitless space, the sphere of perception of limitless consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the four formless realms), the nine abodes of beings (Nine abodes of beings: all sentient beings), to eliminate fear of them, viewing them with the perspective of non-reality (the wisdom of distinction is complete). That meditator, regarding the five aggregates of experience (Five Skandhas: form, feeling, perception, mental formations, consciousness), has already distinguished the three characteristics (Three characteristics: arising, abiding, ceasing), in order to delight in entering and cutting off all activities. At that time, the present internal five aggregates of experience, take their characteristics, enabling them to penetrate arising and ceasing. Thus, this dharma manifests arising from non-arising, and thus penetrates through arising and ceasing. For those who grasp at characteristics, there are three types of grasping: grasping at the characteristics of afflictions, grasping at the characteristics of samadhi, and grasping at the characteristics of Vipassana (insight). For foolish ordinary people, regarding the realms of seeing, hearing, feeling, and knowing, due to the perversions of pleasure, permanence, and self, initially grasping at characteristics in a good way, thus clinging to afflictions, like a moth flying into a flame. This is called grasping at the characteristics of afflictions. Question: How to grasp at the characteristics of samadhi? Answer: For this meditator, delighting in attaining samadhi, with mindfulness and right knowledge, the initial thirty-eight practices, grasping at the characteristics of each practice, binding the mind to it, in order not to be distracted, like binding an elephant. This is called grasping at the characteristics of samadhi. Question: How to grasp at the characteristics of Vipassana? Answer: Constantly observing people, with wisdom, initially regarding form, feeling, perception, mental formations, and consciousness, each distinguishing their own characteristics, delighting in abandoning and cultivating those characteristics, like grasping a poisonous snake. This is called grasping at the characteristics of Vipassana. This grasping at the characteristics of Vipassana is desirable. Question: How to grasp at the characteristics of feeling, perception, mental formations, and consciousness? Answer: Observing the characteristic of form-consciousness, either with the earth element (earth-dhatu), or with the water element (water-dhatu), or with the fire element (fire-dhatu), or with the wind element (wind-dhatu), or with the eye-entry (eye-ayatana), or with the body-entry (body-ayatana). Thus, observing the characteristic of feeling, either as pleasure, or as pain, or as neither pleasure nor pain. Thus, observing the characteristic of perception, either as form-perception, or as dharma-perception. Thus, observing the characteristic of mental formations, either as contact, or as thought, or as awareness, or as contemplation, or as intention. Thus, observing the characteristic of consciousness, either as eye-consciousness, or as mind-consciousness. Thus observing, that meditator, thus skillfully grasps those characteristics, using skill to cause them to arise, causing them to arise thus grasping form.

受想行識相。複次以二行取心相。以事以作意。問云何以事取心相。答以此事我心起。當觀彼以此色受事。以此想事。以此行事。以此識事。我心起。如是當觀。彼如是以事取心相。問云何以作意取心相。答如是我作意色此心起。如是當觀。如是我作意受想行我心起。如是當觀。如是已作意取心相。問云何彼相成善取。答以是行以是相。色受想行識想以成觀。若復堪更觀彼相。以此行以此相。是謂彼相成善取。通達生滅者。有起有滅。有起滅通達。於是色已生現在。彼生相起變相滅。彼二句以慧眼見。通達起滅。受已生現在受想行識。彼生相起變相滅。彼二句以慧眼見通達起滅。複次以三行通達起相。以三行通達滅相。如是以因以緣。以自味。問云何以因通達起相。答愛無明業是因為陰起。以慧眼見以因通達起相。云何以緣通達起相。食緣為色陰起。觸緣為三陰起。名色緣為識陰起。以慧眼見以緣通達起相。問云何以自味通達起相。答如燈焰相續無間。初后新新起行。以相以慧眼見。以自味通達起相。於是以因以起見。以集諦相成見。以令起覺。以緣以自味。以起見苦諦。以相成所見。以剎那不可得覺。如是以三行通達起相。問云何以三行通達滅相。答以因滅以緣滅以自味滅。於是以愛滅以無明。滅以業滅。陰成滅。

【現代漢語翻譯】現代漢語譯本受、想、行、識的現象。進一步說，用兩種方式來觀察心的現象：通過『事』和通過『作意』（manasikara，心理活動，專注）。問：如何通過『事』來觀察心的現象？答：當我說『因為這件事，我的心生起』，應當觀察，因為這個『色』（rupa，物質現象）的『事』，因為這個『想』（samjna，知覺）的『事』，因為這個『行』（samskara，意志），因為這個『識』（vijnana，意識）的『事』，我的心生起。應當這樣觀察。像這樣，就是通過『事』來觀察心的現象。問：如何通過『作意』來觀察心的現象？答：如果我這樣『作意』：『因為這個色，這個心生起』，應當這樣觀察。如果我這樣『作意』：『因為受、想、行，我的心生起』，應當這樣觀察。像這樣，就是通過『作意』來觀察心的現象。問：如何才能很好地成就對這些現象的觀察？答：通過這種『行』（行為）和這種『相』（特徵），對色、受、想、行、識的現象進行觀察，從而成就（這種觀察）。如果還能進一步觀察這些現象，通過這種『行』和這種『相』。這就叫做很好地成就對這些現象的觀察。通達生滅的人，明白有生起，有滅去，有生起和滅去。對於已經生起的『色』，現在存在，它的生起相顯現，變異相滅去。用智慧之眼看到這兩句話，就通達了生滅。對於已經生起的『受』，現在存在，受、想、行、識也是如此。它們的生起相顯現，變異相滅去。用智慧之眼看到這兩句話，就通達了生滅。進一步說，用三種方式通達生起相：通過『因』（hetu，原因），通過『緣』（paccaya，條件），通過『自味』（自己的特性）。問：如何通過『因』來通達生起相？答：愛（tanha，渴愛）、無明（avijja，無知）、業（karma，行為）是『因』，導致『陰』（khandha，蘊）生起。用智慧之眼看到這一點，就是通過『因』來通達生起相。問：如何通過『緣』來通達生起相？答：食物是『緣』，導致『色陰』生起；觸（phassa，感覺）是『緣』，導致三陰生起；名色（nama-rupa，名色）是『緣』，導致『識陰』生起。用智慧之眼看到這一點，就是通過『緣』來通達生起相。問：如何通過『自味』來通達生起相？答：就像燈焰相續不斷，最初和最後，新的行為不斷生起。用『相』和智慧之眼看到這一點，就是通過『自味』來通達生起相。因此，通過『因』和『起』來觀察，通過集諦（samudaya-sacca，苦集諦）的『相』來成就（這種觀察），從而覺悟到（事物）的生起。通過『緣』和『自味』，通過『起』來觀察苦諦（dukkha-sacca，苦諦），通過『相』來成就所見，從而覺悟到剎那的不可得。像這樣，就是通過三種方式通達生起相。問：如何通過三種方式通達滅相？答：通過『因』的滅，通過『緣』的滅，通過『自味』的滅。因此，通過愛的滅，通過無明的滅，通過業的滅，『陰』的成就而滅。

【English Translation】 English version The characteristics of sensation, perception, volition, and consciousness. Furthermore, the characteristics of the mind are observed in two ways: through 'matter' and through 'attention' (manasikara). Question: How does one observe the characteristics of the mind through 'matter'? Answer: When I say, 'Because of this matter, my mind arises,' one should observe that because of this 'matter' of 'rupa' (form, material phenomena), because of this 'matter' of 'samjna' (perception), because of this 'matter' of 'samskara' (volition), because of this 'matter' of 'vijnana' (consciousness), my mind arises. One should observe in this way. Thus, one observes the characteristics of the mind through 'matter'. Question: How does one observe the characteristics of the mind through 'attention'? Answer: If I pay 'attention' in this way: 'Because of this rupa, this mind arises,' one should observe in this way. If I pay 'attention' in this way: 'Because of sensation, perception, and volition, my mind arises,' one should observe in this way. Thus, one observes the characteristics of the mind through 'attention'. Question: How can one well accomplish the observation of these characteristics? Answer: Through this 'action' and this 'characteristic', observing the characteristics of rupa, sensation, perception, volition, and consciousness, one accomplishes (this observation). If one can further observe these characteristics, through this 'action' and this 'characteristic'. This is called well accomplishing the observation of these characteristics. One who understands arising and ceasing understands that there is arising, there is ceasing, and there is arising and ceasing. For the 'rupa' that has already arisen and is now present, its characteristic of arising appears, and its characteristic of change ceases. Seeing these two statements with the eye of wisdom, one understands arising and ceasing. For the 'sensation' that has already arisen and is now present, so too are sensation, perception, volition, and consciousness. Their characteristic of arising appears, and their characteristic of change ceases. Seeing these two statements with the eye of wisdom, one understands arising and ceasing. Furthermore, the characteristic of arising is understood in three ways: through 'cause' (hetu), through 'condition' (paccaya), and through 'own nature'. Question: How does one understand the characteristic of arising through 'cause'? Answer: 'Tanha' (craving), 'avijja' (ignorance), and 'karma' (action) are the 'cause' that leads to the arising of 'khandha' (aggregates). Seeing this with the eye of wisdom is understanding the characteristic of arising through 'cause'. Question: How does one understand the characteristic of arising through 'condition'? Answer: Food is the 'condition' that leads to the arising of 'rupa-khandha' (form aggregate); 'phassa' (contact) is the 'condition' that leads to the arising of the three aggregates; 'nama-rupa' (name and form) is the 'condition' that leads to the arising of 'vijnana-khandha' (consciousness aggregate). Seeing this with the eye of wisdom is understanding the characteristic of arising through 'condition'. Question: How does one understand the characteristic of arising through 'own nature'? Answer: Just like the continuous flame of a lamp, continuously without interruption, new actions arise at the beginning and the end. Seeing this with the 'characteristic' and the eye of wisdom is understanding the characteristic of arising through 'own nature'. Therefore, observing through 'cause' and 'arising', accomplishing (this observation) through the 'characteristic' of 'samudaya-sacca' (the truth of the origin of suffering), one awakens to the arising (of things). Observing 'dukkha-sacca' (the truth of suffering) through 'condition' and 'own nature', through 'arising', accomplishing what is seen through the 'characteristic', one awakens to the unobtainability of the moment. Thus, the characteristic of arising is understood in three ways. Question: How does one understand the characteristic of ceasing in three ways? Answer: Through the cessation of 'cause', through the cessation of 'condition', through the cessation of 'own nature'. Therefore, through the cessation of craving, through the cessation of ignorance, through the cessation of action, the accomplishment of the aggregates ceases.

以慧眼見。以因滅通達滅相。以食滅色陰成滅。以觸滅三陰成滅。以名色滅識陰成滅。以慧眼見。以緣滅通達滅相。如燈焰相續無間。初有滅行以慧眼見。以自味通達滅相。於是以因滅見滅諦。以相成所見。以無生相覺以緣滅。以自味以見滅。以苦諦相成初見。以剎那不可得覺。問若以起滅見苦諦。以相得見。何故上智當起。答何用起見滅。以苦諦相得見未見。彼苦成滿。乃至諸行過盡。如實已見。從行相已令起心。于非行心成度。如實已見諸行過患。從行相已令起心。于非行成度。是處見苦成滿。謂往邊故。猶如飛鳥為火所圍未免怖畏。若未至虛空。見火圍過患。成飛虛空。是時彼見火怖圍成滿如是。於此可知。於是以因以緣以起見。成通達因緣起相。此有此起。此起故此成起。因滅故及緣滅。故以見滅因緣生相成通達。此無有此不成。此滅故此滅。以自味以起滅。見已起成通達。知因緣法有為法起。彼起得知。彼滅亦知。彼住亦知。如是以起滅見四法成所知。如是一相法種種法無事法正法。於是一相續所著諸行以起。彼見不成。種種執。初後轉諸行。以彼滅見不成一執。自性離無動諸行。以初后見不成我執。因緣所轉初后諸行。如是以法見不成無事執。無聞凡夫以一不覺常斷說。以種種不覺成常說。以無事不覺成

【現代漢語翻譯】現代漢語譯本：以智慧之眼觀察，通過因的止息來通達滅的相狀。食物的止息導致色陰（Rupa-skandha，色蘊）的止息。觸的止息導致受、想、行三陰（Vedana-skandha, Samjna-skandha, Samskara-skandha，受蘊、想蘊、行蘊）的止息。名色（Nama-rupa，名色）的止息導致識陰（Vijnana-skandha，識蘊）的止息。以智慧之眼觀察，通過緣的止息來通達滅的相狀。如同燈焰相續不斷，最初的生起即伴隨著滅的執行，以智慧之眼觀察，通過自身的體驗來通達滅的相狀。因此，通過因的止息來觀察滅諦（Nirodha-satya，滅諦），通過相互依存的條件來觀察所見。通過對無生之相的覺悟，通過緣的止息，通過自身的體驗，通過對滅的觀察。通過苦諦（Dukkha-satya，苦諦）的相互依存關係來觀察最初的見解。通過剎那間的不可得來覺悟。問：如果通過生起和止息來觀察苦諦，通過相互依存的條件來觀察所見，那麼為什麼還需要生起更高的智慧？答：為什麼要生起見解來滅除呢？通過苦諦的相互依存關係來觀察，所見尚未完全。那苦已經圓滿，乃至所有的行為都已結束，如實地已經看見。從行為的相狀已經使內心生起，對於非行為的內心成就解脫。如實地已經看見所有行為的過患，從行為的相狀已經使內心生起，對於非行為成就解脫。這個地方觀察苦已經圓滿，因為趨向邊際的緣故。猶如被火焰包圍的飛鳥，未能免除恐懼。如果未能到達虛空，看見火焰包圍的過患，成就飛向虛空。這時，它看見火焰的恐懼包圍已經圓滿，就像這樣，在此可以得知。因此，通過因、通過緣、通過生起來觀察，成就通達因緣生起的相狀。此有故彼有，此生故彼生。因止息的緣故以及緣止息的緣故，通過觀察止息，因緣生起的相狀成就通達。此無有故彼無有，此滅故彼滅。通過自身的體驗，通過生起和止息，觀察已經生起，成就通達。知道因緣法是有為法生起，那生起可以得知，那止息也可以知道，那住留也可以知道。像這樣，通過生起和止息來觀察，四法成就所知。像這樣，一相法、種種法、無事法、正法。對於一相續所執著的諸行，通過生起，那見解不能成就。種種執著，最初和最後的轉變的諸行，通過那止息，見解不能成就一執。自性遠離無動搖的諸行，通過最初和最後的觀察，不能成就我執。因緣所轉變的最初和最後的諸行，像這樣通過法來觀察，不能成就無事執。沒有聽聞的凡夫，以一種不覺悟說常斷，以種種不覺悟成就常說，以無事不覺悟成就……

【English Translation】 English version: Seeing with the eye of wisdom, one understands the aspect of cessation through the cessation of causes. The cessation of food leads to the cessation of the Rupa-skandha (skandha of form). The cessation of contact leads to the cessation of the three skandhas of Vedana-skandha (skandha of feeling), Samjna-skandha (skandha of perception), and Samskara-skandha (skandha of mental formations). The cessation of Nama-rupa (name and form) leads to the cessation of the Vijnana-skandha (skandha of consciousness). Seeing with the eye of wisdom, one understands the aspect of cessation through the cessation of conditions. Like the continuous flame of a lamp, the initial arising is accompanied by the operation of cessation, observed with the eye of wisdom, and one understands the aspect of cessation through one's own experience. Therefore, through the cessation of causes, one observes the Nirodha-satya (Truth of Cessation), and through interdependent conditions, one observes what is seen. Through the awakening to the aspect of non-arising, through the cessation of conditions, through one's own experience, through the observation of cessation. Through the interdependent relationship of Dukkha-satya (Truth of Suffering), one observes the initial view. One awakens through the unobtainability of the moment. Question: If one observes Dukkha-satya through arising and cessation, and observes what is seen through interdependent conditions, then why is it necessary to generate higher wisdom? Answer: Why generate a view to eliminate it? Through the interdependent relationship of Dukkha-satya, what is seen is not yet complete. That suffering is already fulfilled, until all actions have ended, and one has truly seen. From the aspect of action, the mind has already arisen, and liberation is achieved for the non-action mind. One has truly seen the faults of all actions, and from the aspect of action, the mind has already arisen, and liberation is achieved for non-action. This place observes that suffering is fulfilled, because it tends towards the edge. Like a bird surrounded by flames, unable to escape fear. If one fails to reach the void and sees the fault of being surrounded by flames, one achieves flying into the void. At this time, it sees that the fear of being surrounded by flames is fulfilled, just like this, it can be known here. Therefore, through cause, through condition, through arising, one observes and achieves understanding of the aspect of dependent origination. Because this exists, that exists; because this arises, that arises. Because the cause ceases and because the condition ceases, through observing cessation, the aspect of dependent origination achieves understanding. Because this does not exist, that does not exist; because this ceases, that ceases. Through one's own experience, through arising and cessation, observing what has arisen, one achieves understanding. Knowing that conditioned dharma is the arising of conditioned phenomena, that arising can be known, that cessation can also be known, and that abiding can also be known. Like this, through observing arising and cessation, the four dharmas achieve what is known. Like this, the one aspect dharma, the various dharmas, the non-affair dharma, the right dharma. For the actions to which one is attached in a single continuum, through arising, that view cannot be achieved. Various attachments, the initially and finally transforming actions, through that cessation, the view cannot achieve a single attachment. The self-nature is far from the unwavering actions, through the initial and final observation, the ego attachment cannot be achieved. The initially and finally actions transformed by conditions, like this, through observing the dharma, the non-affair attachment cannot be achieved. An unlearned ordinary person speaks of permanence and annihilation with one unawareness, achieves constant speech with various unawareness, and achieves...

我說。如是以法不覺。成無事說。於是以平等語言。以一相勝語言。以種種相攝成一相。以分別義成種種。以煩惱義成一性。以方便義成種種性。以愛果成一性。以業果成種種性。彼坐禪人如是見一性。非於此執種種見。若見種種性。非於此執常見一性。若現見一性。余作余覺除此見。若現見種種性。彼作彼覺除此見。若現見一性除此斷見。若現見種種性除此常見。彼坐禪人如是以起滅。見一性種種性。法明何以起。現起諸行見彼無事。何故一切諸行無事不動。無餘所起住。住自性因緣和合集為因緣。如是以止法生令生。於是以無命義及不動義。無事法可知。以自性。義及緣義。如是止法可知。令現空無事。令現業所作。如是止法令現無事名法。如是令現止法名行。於是以一性法覺苦相成通達。以種種性覺無常相成通達。以無事法覺。如是以止法覺無我相成通達。問彼坐禪人一切諸行。以無餘處觀起滅為一處當觀耶。答于初諸行處取其相。通達起滅無餘處。一切諸行令滿。如人于大海一處以舌舐水。即知一切水咸。如是於此可知。以二行諸行令滿。以事以不愚癡。於是諸行取其相。通達生滅。彼諸行以其事成滿。於是斷無智故。余諸行以不愚癡成滿。於是起滅智。是諸行分別智。一切諸行以起初邊成分別。以滅後邊成

分別。以起初邊成寂寂。以滅有邊成寂寂。以起從起無初。以滅從滅無後。是故起滅智。成諸行分別智(起滅智已竟)。

彼坐禪人如是正見生滅相。善分別諸行。樂得滅樂定。爾時不作意觀生。唯見心滅。以色事以心生滅。依彼事見心滅。如是以受持。以想事以行事。以識事以心生滅。依彼事見心生滅。複次以三行。見滅如是以聚以雙以分別。問云何以聚。答于威儀威儀所起心心數法。于其處以聚見彼滅。複次已觀色無常受無常想無常行無常識無常。爾時以無常事所起心心數法。以聚見彼滅。如是以苦事無我事。如是以聚當見問云何以雙。答此色無常已觀無常。隨無常起心見心生滅。如是受想行識無常已觀。隨無常事起心見生滅。如是已苦事已無我事。如是以雙當觀。問云何以分別。答已觀此色無常。隨無常事起心見心生滅。如是以分別觀見多心滅。如是觀受想行識無常。隨無常事起心見心生滅。以是見心滅復見滅。如是以分別見多心滅。如是觀苦觀無我。如是已分別。唯現觀彼滅。其彼苦滅事成專。常覓諸行剎那成得利。彼坐禪人以此慧非他緣。見一切世間。以自性如到芥子頭。於一心剎那生老死變。爾時坐禪人復如是見。如偈所說。

此雙名色性　　展轉於一滅　句滅緣彼滅　　及彼因所生　陰

【現代漢語翻譯】現代漢語譯本：以生起之初觀察，萬物皆歸於寂靜；以滅亡之終觀察，萬物亦歸於寂靜。以生起而言，萬物之生無有初始；以滅亡而言，萬物之滅亦無有終結。因此，通達生滅之智慧，成就對諸行（Samskara）分別觀察的智慧（生滅智已竟）。

彼禪修者如是正確地觀察生滅之相，善於分別諸行，樂於獲得滅樂之禪定。此時，他不作意去觀察生，只觀察心的滅。以色（Rupa）為事緣，觀察心的生滅；依彼事緣，觀察心的滅。如是，以受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）為事緣，觀察心的生滅；依彼事緣，觀察心的生滅。進一步，以三行——聚、雙、分別——觀察滅。問：何為以聚觀察？答：對於威儀（Iriya，行為舉止）以及威儀所引起的心和心所法（Citta-cetasika），于其處以聚集的方式觀察它們的滅亡。進一步，已經觀察到色無常、受無常、想無常、行無常、識無常。此時，以無常之事緣所引起的心和心所法，以聚集的方式觀察它們的滅亡。如是，以苦事、無我事，如是以聚集的方式應當觀察。問：何為以雙觀察？答：此色無常，已經觀察到無常，隨無常而生起的心，觀察心的生滅。如是，受、想、行、識無常，已經觀察到，隨無常之事緣生起的心，觀察心的生滅。如是，已經苦事、已經無我事，如是以雙的方式應當觀察。問：何為以分別觀察？答：已經觀察到此色無常，隨無常之事緣生起的心，觀察心的生滅。如是以分別的方式觀察，見到許多心的滅亡。如是觀察受、想、行、識無常，隨無常之事緣生起的心，觀察心的生滅。因此，見到心的滅亡，又見到滅亡的滅亡。如是以分別的方式，見到許多心的滅亡。如是觀察苦、觀察無我，如是已分別。唯有現觀它們的滅亡，其彼苦滅之事緣成就專注，常常尋求諸行剎那的生滅，從而獲得利益。彼禪修者以此智慧，非由他緣，見到一切世間，以自性如實地到達芥子頭（芥菜籽的頂端），於一心剎那生老死變。此時，禪修者又如是見，如偈頌所說：

此雙名色之自性，輾轉於一處滅亡；句子的滅亡緣于彼滅亡，以及彼因所生之法；陰（Skandha）。

【English Translation】 English version: Observing from the very beginning of arising, all things return to stillness; observing from the very end of cessation, all things also return to stillness. In terms of arising, the arising of all things has no beginning; in terms of cessation, the cessation of all things has no end. Therefore, the wisdom of understanding arising and ceasing, accomplishes the wisdom of distinctly observing all activities (the wisdom of arising and ceasing is complete).

That meditator, thus correctly observing the characteristics of arising and ceasing, skillfully distinguishes all activities, and delights in attaining the bliss of cessation. At this time, he does not intentionally observe arising, but only observes the cessation of the mind. Using form (Rupa) as the object, he observes the arising and ceasing of the mind; relying on that object, he observes the cessation of the mind. Likewise, using feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) as objects, he observes the arising and ceasing of the mind; relying on those objects, he observes the arising and ceasing of the mind. Furthermore, he observes cessation through three modes: aggregation, duality, and distinction. Question: What is observation by aggregation? Answer: Regarding deportment (Iriya, manner of behavior) and the mind and mental factors (Citta-cetasika) arising from deportment, he observes their cessation in that place by way of aggregation. Furthermore, having already observed that form is impermanent, feeling is impermanent, perception is impermanent, mental formations are impermanent, and consciousness is impermanent, at this time, using the mind and mental factors arising from the object of impermanence, he observes their cessation by way of aggregation. Likewise, with the object of suffering, the object of non-self, he should observe by way of aggregation. Question: What is observation by duality? Answer: This form is impermanent, having already observed impermanence, the mind that arises along with impermanence, he observes the arising and ceasing of the mind. Likewise, feeling, perception, mental formations, and consciousness are impermanent, having already observed them, the mind that arises along with the object of impermanence, he observes the arising and ceasing of the mind. Likewise, having already observed the object of suffering, the object of non-self, he should observe by way of duality. Question: What is observation by distinction? Answer: Having already observed that this form is impermanent, the mind that arises along with the object of impermanence, he observes the arising and ceasing of the mind. Thus, observing by way of distinction, he sees the cessation of many minds. Thus, observing feeling, perception, mental formations, and consciousness as impermanent, the mind that arises along with the object of impermanence, he observes the arising and ceasing of the mind. Therefore, seeing the cessation of the mind, and again seeing the cessation of cessation. Thus, by way of distinction, he sees the cessation of many minds. Thus, observing suffering, observing non-self, thus having distinguished, he only directly perceives their cessation. The object of that cessation of suffering becomes focused, constantly seeking the momentary arising and ceasing of all activities, thereby gaining benefit. That meditator, with this wisdom, not from other causes, sees all the world, in its true nature, as reaching the tip of a mustard seed, in a single moment of mind, birth, old age, death, and change occur. At this time, the meditator sees again in this way, as the verse says:

This pair, the nature of name and form, revolves and ceases in one place; the cessation of the phrase is conditioned by that cessation, and the phenomena arising from that cause; aggregates (Skandha).

無常滅法　　苦生法滅法　如桴打鼓聲　　亦不從眼生　色香等五法　　亦不從色生　亦不離二句　　依緣生有為　如桴打鼓聲　　亦不從耳生　色香等五法　　亦不從聲生　亦不離二句　　亦不從鼻生　色香等五法　　亦不從香生　亦不離二句　　亦不從舌生　色香等五法　　亦不從味生　亦不離二句　　亦不從身生　色香等五法　　亦不從觸生　亦不離二句　　不從處色生　不從法入出　　依因緣依生　如桴打鼓聲　　彼根最羸出　初因亦最羸　　彼因亦最羸　所起彼亦羸　　共地此最羸　相應亦最羸　　和合亦最羸　展轉此常羸　　展轉法不住　亦無性展轉　　無有能令起　令起彼亦無　　如乾闥婆城　是誰初令起　　不以自身生　不以自力住　　由隨他法生　生諸有漏法　自體裸劣不自生　　亦不自因不自事　不有為處不自性　　不自性行相諸有　為生自身裸無時　　無所從來無所行　處無所生為他國　　心無我所命身性　一心苦樂相應速　　剎那山海八萬劫　一住不再無二心　　相應過去及當滅　現住一切彼諸陰　　此等已去無間失　未來當失於彼間　　已沒無異相不起　以不生故現在生　　從於心失世間無　第一義中無去來　　未

【現代漢語翻譯】現代漢語譯本無常是消滅之法，苦是產生之法，消滅之法。就像鼓槌敲擊鼓發出的聲音，不是從眼睛產生的。色、香等五種法，也不是從色產生的。也不離這兩種說法，依靠因緣產生有為法。就像鼓槌敲擊鼓發出的聲音，不是從耳朵產生的。色、香等五種法，也不是從聲音產生的。也不離這兩種說法，也不是從鼻子產生的。色、香等五種法，也不是從香產生的。也不離這兩種說法，也不是從舌頭產生的。色、香等五種法，也不是從味道產生的。也不離這兩種說法，也不是從身體產生的。色、香等五種法，也不是從觸覺產生的。也不離這兩種說法，不是從處所和顏色產生的。不從法進入和出去，依靠因緣而生。就像鼓槌敲擊鼓發出的聲音，那個根源最微弱。最初的因也是最微弱的，那個因也是最微弱的。所產生的那個也是微弱的，共同的處所也是最微弱的。相應的也是最微弱的，和合的也是最微弱的。輾轉相生也是常常微弱的，輾轉相生的法不能停留。也沒有自性可以輾轉相生，沒有能夠令它生起的。令它生起的那個也沒有，就像乾闥婆城（Gandharva-city，海市蜃樓）。是誰最初令它生起的呢？不是依靠自身而生。不是依靠自身的力量而存在，而是由於隨順其他的法而生。產生各種有漏法。自體是裸露、弱小的，不能自己產生，也不是自己的原因，也不是自己的事情。不在有為之處，沒有自性，沒有自性的行相，各種有。爲了產生自身，裸露而沒有時間，無所從來，無所去。處所沒有產生，爲了他國，心沒有我所，命和身體的自性。一心、苦樂相應迅速，剎那間山海經歷八萬劫。一住不再有第二個心，相應的過去和將要消滅。現在存在的一切那些陰（Skandha，蘊），這些已經過去，沒有間隔地消失。未來將要消失於那個地方，已經消失，沒有不同的相，不生起。因為不生，所以現在生，從心中消失，世間就沒有了。在第一義諦中，沒有過去和未來，沒有。

【English Translation】 English version Impermanence is the law of extinction, suffering is the law of arising, the law of extinction. Like the sound of a drum struck by a mallet, it does not arise from the eye. The five dharmas such as form and smell do not arise from form. Nor are they apart from these two statements, relying on conditions to produce conditioned dharmas. Like the sound of a drum struck by a mallet, it does not arise from the ear. The five dharmas such as form and smell do not arise from sound. Nor are they apart from these two statements, nor do they arise from the nose. The five dharmas such as form and smell do not arise from smell. Nor are they apart from these two statements, nor do they arise from the tongue. The five dharmas such as form and smell do not arise from taste. Nor are they apart from these two statements, nor do they arise from the body. The five dharmas such as form and smell do not arise from touch. Nor are they apart from these two statements, they do not arise from place and color. They do not enter or exit from the dharma, they arise relying on conditions. Like the sound of a drum struck by a mallet, that root is the weakest. The initial cause is also the weakest, that cause is also the weakest. That which arises is also weak, the common place is also the weakest. That which corresponds is also the weakest, that which is in harmony is also the weakest. Arising through transformation is always weak, the dharma of arising through transformation cannot stay. Nor is there a self-nature that can arise through transformation, there is nothing that can cause it to arise. That which causes it to arise is also not there, like a Gandharva-city (Gandharva-city, mirage). Who initially caused it to arise? It does not arise relying on itself. It does not exist relying on its own power, but arises due to following other dharmas. Giving rise to various defiled dharmas. The self-nature is naked and weak, it cannot produce itself, nor is it its own cause, nor is it its own affair. It is not in a conditioned place, it has no self-nature, there is no self-nature in the characteristics, various existences. In order to produce itself, it is naked and has no time, it comes from nowhere, it goes nowhere. The place has not produced, for the sake of another country, the mind has no 'mine', the nature of life and body. One mind, suffering and joy correspond quickly, in an instant mountains and seas experience eighty thousand kalpas. One stay, there is no second mind, the corresponding past and that which is about to be extinguished. All those skandhas (Skandha, aggregates) that exist now, these have already passed, disappearing without interval. In the future they will disappear in that place, having already disappeared, there is no different appearance, not arising. Because it does not arise, therefore it arises now, disappearing from the mind, the world is no more. In the ultimate truth, there is no past and future, there is not.

來無聚唯轉生　住如芥子生諸法　　彼法滅已是其初　世間以法初不雜　　不見去來不見生　諸法不生如虛空　　猶如電起須臾滅

彼坐禪人。如是見滅無盡入定。如鉆火煙起。菩提品剎那剎那起。光明智起。喜猗樂取解脫念處起。捨出離於是不明瞭。坐禪人于彼法或起亂。或起增上慢。問云何為除亂。答彼坐禪人於法起喜。彼喜復令更安。如是彼坐復更令安。成其心法調所攝。若法調所攝心。從滅觀定其心離常。難常通達。如是離去。問云何起增上慢。答彼坐禪人於法初起光相。得出世間法。于未得成得相。常不更作精進。如是增上慢起。明瞭坐禪人。知此煩惱是定亂。知世間法行事。如是知出世間法泥洹事。如是知已。如是智除亂。除增上慢。唯見滅是善修行多修(觀滅智已竟)。

解脫道論卷第十一大正藏第 32 冊 No. 1648 解脫道論

解脫道論卷第十二

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯分別諦品第十二之二

彼坐禪人如是現觀滅。以由觀滅成畏。陰因亦畏陰生畏。三有五趣七識住九眾生居成畏。彼如惡人捉刀可畏。如毒蛇如火聚。如是以由觀滅成畏陰因畏陰生畏。三有五趣七識住九眾生居。以無常現作意令畏想。以安隱令

【現代漢語翻譯】現代漢語譯本來處無聚集，唯有轉生（輪迴）。安住猶如芥子般微小，卻能生出諸法；這些法滅盡之後，便是其初始。世間諸法，從初始便不混雜；不見其去處，不見其來處，不見其生起。諸法不生不滅，猶如虛空；又如閃電般，瞬間生起，須臾滅去。彼禪修者，如此觀見滅盡而入于無盡之定。猶如鉆木取火，煙霧升起，菩提品（覺悟的要素）剎那剎那生起，光明智慧生起，喜悅、依靠、快樂、取捨、解脫、念處生起。捨棄出離之心，於此不明瞭。禪修者于這些法中，或生起散亂，或生起增上慢（未證得的境界誤以為已證得）。問：如何去除散亂？答：彼禪修者於法中生起喜悅，此喜悅又令其更加安定。如此，彼禪修者更加安定，成就其心法調伏所攝。若心被法調伏所攝，從滅盡之觀而入定，其心便能遠離常見，通達甚深之理，如此便能遠離（煩惱）。問：如何生起增上慢？答：彼禪修者於法初起光明之相，便以為已得出世間法，對於未曾證得的境界，誤以為已經證得，常常不再更加精進。如此，增上慢便會生起。明瞭的禪修者，應知此煩惱是定的散亂，應知世間法的行事，如此知曉出世間法的涅槃之事。如此知曉之後，便能以智慧去除散亂，去除增上慢，唯有觀見滅盡才是善妙的修行，多多修習（觀滅智已竟）。《解脫道論》卷第十一大正藏第 32 冊 No. 1648 《解脫道論》

《解脫道論》卷第十二阿羅漢優波底沙（Upatiṣya，一位阿羅漢的名字）以梁言大光（可能是指其智慧光明）所造梁扶南三藏僧伽婆羅（Saṃghapāla，一位譯經師的名字）譯《分別諦品》第十二之二彼禪修者如此現觀滅盡。由於觀滅而生起畏懼，畏懼陰（五蘊）的因，也畏懼陰的生起。畏懼三有（欲有、色有、無色有）、五趣（地獄、餓鬼、畜生、人、天）、七識住（七種眾生安住之處）、九眾生居（九種眾生居住之處）。彼如惡人持刀令人畏懼，如毒蛇、如火聚。如此，由於觀滅而生起畏懼，畏懼陰的因，畏懼陰的生起，畏懼三有、五趣、七識住、九眾生居。以無常的現觀作意，令生起畏懼之想，以安穩令...

【English Translation】 English version There is no gathering in coming, only rebirth (saṃsāra). Dwelling is as small as a mustard seed, yet it gives rise to all dharmas; when those dharmas cease, that is their beginning. The dharmas of the world are not mixed from the beginning; one does not see where they go, where they come from, or where they arise. Dharmas are unborn and unceasing, like empty space; like lightning, they arise in an instant and vanish in a moment. That meditator, thus seeing cessation, enters into the endless samādhi. Like smoke rising from drilling fire, the bodhipakṣa-dharmas (factors of enlightenment) arise moment by moment, luminous wisdom arises, joy, reliance, pleasure, relinquishment, liberation, and mindfulness arise. Abandoning the mind of renunciation, one is unclear about this. The meditator, in these dharmas, either arises with disturbance or arises with adhimāna (exaggerated conceit). Question: How to remove disturbance? Answer: That meditator arises with joy in the dharmas, and this joy further makes him more stable. Thus, that meditator becomes more stable, accomplishing the subjugation of his mind by the Dharma. If the mind is subjugated by the Dharma, from the contemplation of cessation, his mind can be separated from permanence, and he can penetrate profound principles, thus being able to depart (from afflictions). Question: How does adhimāna arise? Answer: That meditator, when the light appears in the beginning of the Dharma, thinks that he has attained the supramundane Dharma, and for the states that have not been attained, he mistakenly thinks that he has attained them, and often no longer makes further effort. Thus, adhimāna arises. A clear meditator should know that this affliction is the disturbance of samādhi, and should know the affairs of worldly dharmas, and thus know the affairs of nirvāṇa of supramundane dharmas. Having known this, one can use wisdom to remove disturbance, remove adhimāna, and only seeing cessation is good practice, practice more (the wisdom of contemplating cessation is complete). Chapter Eleven of the Vimuttimagga (The Path of Freedom) Taishō Tripiṭaka Volume 32, No. 1648, Vimuttimagga (The Path of Freedom)

Chapter Twelve of the Vimuttimagga (The Path of Freedom) Composed by the Arhat Upatiṣya (Upatiṣya, name of an Arhat) in the language of Liang with great light (possibly referring to his luminous wisdom) Translated by the Tripiṭaka master Saṃghapāla (Saṃghapāla, name of a translator) of Liang Funan, Chapter Twelve, Section Two, Discriminating Truths That meditator thus directly observes cessation. Because of observing cessation, fear arises, fear of the cause of the skandhas (five aggregates), and also fear of the arising of the skandhas. Fear of the three realms (kāmadhātu, rūpadhātu, arūpadhātu), the five destinies (hell, hungry ghosts, animals, humans, gods), the seven abodes of consciousness (seven places where beings reside), and the nine abodes of beings (nine places where beings reside). He is like a wicked person holding a knife, which is frightening, like a poisonous snake, like a pile of fire. Thus, because of observing cessation, fear arises, fear of the cause of the skandhas, fear of the arising of the skandhas, fear of the three realms, the five destinies, the seven abodes of consciousness, and the nine abodes of beings. By contemplating impermanence, one generates the thought of fear, and by tranquility, one...

起無想。以苦現作意成畏生。以安隱令起無生。以無我現作意。成畏相及生。以安隱令起無相及無生。觀過患觀厭離軟隨相似忍。是其總語(令起智怖已竟)。

彼坐禪人。以怖現修行令起智。樂解脫智生。彼陰相是怖者。樂解脫智起。陰生為怖者。樂解脫智起。三有五趣七識住九眾生居此怖者。樂解脫智起。如火所圍鳥從彼樂解脫。如人為賊所圍。從彼樂解脫。如是彼坐禪人陰因陰生。三有五趣七識住九眾生居。此畏怖者。樂解脫智起。以無常現作意畏因。以苦現作意畏生。以無我現作意畏因及生。樂解脫智起。於是凡夫人及學人。於樂解脫智二種引心。或觀歡喜。於是現觀。于上成通達現觀歡喜。心成憂惱成修行障礙。成通達難見思惟行。舍中隨相似忍。此是總語言(樂解脫智已竟)。

彼坐禪人如是現修行樂解脫智。從一切諸行。樂解脫泥洹諸行。唯作一相欲令起。解脫門相似智起。以三行得相似智。以三行越正聚。於五陰無常現見得相似智。五陰滅常泥洹。如是現見越正聚。於五陰以苦現見得相似智。五陰滅樂泥洹。現見越正聚。於五陰以無我現見得相似智。五陰滅第一義泥洹。現見越正聚。問云何以智現越正聚。云何以智已越正聚。答以性除智現越正聚。以道智已越正聚。問相似智者何義。答

【現代漢語翻譯】現代漢語譯本：令（修行者）生起對無想（非想非非想處定）的厭離。通過將痛苦顯現並加以作意，使（修行者）對輪迴產生畏懼。通過安穩的境界，令（修行者）生起對無生的嚮往。通過將無我顯現並加以作意，使（修行者）對（五）蘊的虛幻相以及輪迴的產生感到畏懼。通過安穩的境界，令（修行者）生起對無相（涅槃之相）以及無生的嚮往。觀察過患，觀察厭離，以柔軟隨順的相似忍（相似的智慧）來應對。這是總的指導（令生起智慧的怖畏已經講完）。那位禪修者，通過對怖畏的顯現進行修行，令智慧生起。對解脫的喜樂之智慧生起。當（修行者）認為（五）蘊之相是怖畏時，對解脫的喜樂之智慧生起。當（修行者）認為（五）蘊的生起是怖畏時，對解脫的喜樂之智慧生起。三有（欲有、色有、無色有），五趣（地獄、餓鬼、畜生、人、天），七識住（七種眾生安住之處），九眾生居（九種眾生居住之處），當（修行者）認為這些是怖畏時，對解脫的喜樂之智慧生起。如同被火包圍的鳥想要從中解脫，如同人被盜賊包圍想要從中解脫，像這樣，那位禪修者，（認識到）（五）蘊是（輪迴的）因，（五）蘊的生起是（輪迴的）因，三有，五趣，七識住，九眾生居，這些都是令人畏懼的，對解脫的喜樂之智慧生起。通過將無常顯現並加以作意，（認識到）畏懼的因。通過將痛苦顯現並加以作意，（認識到）畏懼的生起。通過將無我顯現並加以作意，（認識到）畏懼的因和生起。對解脫的喜樂之智慧生起。對於凡夫和學人來說，對於解脫的喜樂之智慧，有兩種引動心的方式：或者觀察歡喜。於是（產生）現觀。在上位的（修行者）成就通達現觀的歡喜。心（如果）成就憂惱，就會成為修行的障礙，成就通達的難見思惟行。捨棄中間的隨順相似忍（相似的智慧）。這是總的指導（對解脫的喜樂之智慧已經講完）。那位禪修者，像這樣顯現修行對解脫的喜樂之智慧。從一切諸行中，對解脫涅槃（Nirvana）的喜樂，只作一個相，想要令（智慧）生起。解脫門相似的智慧生起。通過三種行（無常、苦、無我）得到相似的智慧。通過三種行超越正聚（正確的聚集）。對於五陰（色、受、想、行、識）的無常顯現，見到得到相似的智慧。五陰的滅盡是常恒的涅槃（Nirvana），像這樣顯現見到超越正聚。對於五陰的痛苦顯現，見到得到相似的智慧。五陰的滅盡是安樂的涅槃（Nirvana），顯現見到超越正聚。對於五陰的無我顯現，見到得到相似的智慧。五陰的滅盡是第一義的涅槃（Nirvana），顯現見到超越正聚。問：如何以智慧顯現超越正聚？如何以智慧已經超越正聚？答：以自性去除的智慧顯現超越正聚。以道智已經超越正聚。問：相似智是什麼意思？答：

【English Translation】 English version: To generate aversion to the 'state of neither perception nor non-perception' (無想). By manifesting suffering and focusing intention, fear of rebirth arises. Through peacefulness, aspiration for non-birth arises. By manifesting non-self and focusing intention, fear of the illusory nature of the aggregates (五蘊) and rebirth arises. Through peacefulness, aspiration for the signless (無相, i.e., Nirvana) and non-birth arises. Observe the faults, observe detachment, and respond with gentle, compliant 'semblance of patience' (相似忍, similar wisdom). This is the general instruction (the generation of wisdom through fear is complete). That meditator, through manifesting and cultivating fear, causes wisdom to arise. The wisdom of joy in liberation arises. When the meditator perceives the nature of the aggregates (五蘊) as fearful, the wisdom of joy in liberation arises. When the meditator perceives the arising of the aggregates (五蘊) as fearful, the wisdom of joy in liberation arises. The 'three realms of existence' (三有, i.e., the desire realm, the form realm, and the formless realm), the 'five destinies' (五趣, i.e., hell beings, hungry ghosts, animals, humans, and gods), the 'seven abodes of consciousness' (七識住, seven places where beings' consciousness can dwell), the 'nine abodes of beings' (九眾生居, nine places where beings reside), when the meditator perceives these as fearful, the wisdom of joy in liberation arises. Just as a bird surrounded by fire desires to escape, just as a person surrounded by thieves desires to escape, so too, that meditator, (recognizing that) the aggregates (五蘊) are the cause (of suffering), the arising of the aggregates (五蘊) is the cause (of suffering), the three realms of existence (三有), the five destinies (五趣), the seven abodes of consciousness (七識住), the nine abodes of beings (九眾生居), these are all fearful, the wisdom of joy in liberation arises. By manifesting impermanence and focusing intention, (recognize) the cause of fear. By manifesting suffering and focusing intention, (recognize) the arising of fear. By manifesting non-self and focusing intention, (recognize) the cause and arising of fear. The wisdom of joy in liberation arises. For ordinary people and learners, regarding the wisdom of joy in liberation, there are two ways to attract the mind: either observe joy. Thus, 'direct perception' (現觀) arises. For advanced practitioners, the joy of achieving thorough direct perception. If the mind achieves sorrow, it becomes an obstacle to practice, achieving the difficult-to-see thought process of thorough understanding. Abandon the middle, compliant 'semblance of patience' (相似忍, similar wisdom). This is the general instruction (the wisdom of joy in liberation is complete). That meditator, in this way, manifests and cultivates the wisdom of joy in liberation. From all phenomena, the joy of liberation in Nirvana (泥洹) is made into a single aspect, desiring to cause (wisdom) to arise. The wisdom resembling the gate of liberation arises. Through the three characteristics (impermanence, suffering, non-self), one obtains similar wisdom. Through the three characteristics, one transcends the 'correct gathering' (正聚, correct assembly). Regarding the impermanence manifested in the five aggregates (五陰, i.e., form, feeling, perception, mental formations, and consciousness), seeing and obtaining similar wisdom. The cessation of the five aggregates is the eternal Nirvana (泥洹), in this way, manifesting and seeing transcendence of the correct gathering. Regarding the suffering manifested in the five aggregates (五陰), seeing and obtaining similar wisdom. The cessation of the five aggregates is the blissful Nirvana (泥洹), manifesting and seeing transcendence of the correct gathering. Regarding the non-self manifested in the five aggregates (五陰), seeing and obtaining similar wisdom. The cessation of the five aggregates is the ultimate Nirvana (泥洹), manifesting and seeing transcendence of the correct gathering. Question: How does one manifest transcendence of the correct gathering with wisdom? How has one already transcended the correct gathering with wisdom? Answer: With the wisdom of self-nature removal, one manifests transcendence of the correct gathering. With the wisdom of the path, one has already transcended the correct gathering. Question: What is the meaning of similar wisdom? Answer:

相似者。四念處四正勤四如意足五根五力七覺分八正道分。以彼相似。此謂相似智總語言。無怨見利相似忍。此是相似智總語言(相似智已竟)。

相似智無間次第。從一切諸行相起。作泥洹事。生性除智。問云何義名性除。答除凡夫法名性除。非凡夫法所除亦名性除。性者是泥洹。複次種殖泥洹者名性除。如阿毗曇所說。除生名性除。度無生亦名性除。復除生因名性除。度無生無相名性除。于泥洹是初引路。從外起轉慧。此性除總語言(性除智已竟)。

性智無間次第。現知苦現斷集現作證滅現修道。生須陀洹道智。及一切菩提法。彼坐禪人於此時以寂寂。現見有邊無為醍醐戒。於一剎那以一智非初非后。分別四諦。以知苦分別。以斷集分別。以作滅證分別。以修道分別。成分別。如譬喻偈所說。

如人舍此岸　　以船度彼岸　于彼度諸物　　乘舡者除漏

如船度水。非初非后。於一剎那作四事。舍此岸除漏到彼岸。度物如舍此岸。如是智分別苦如除漏。如是分別斷集如度彼岸。如是作證分別滅如以船度物。如是修道分別。如燈共生。於一剎那不初不後作四事。如小燈炷除闇。令油消令光明起。如日共生非初非后。於一剎那作四事。令現色除闇。令滅寒。令起光明。如令現色。如是智分別

【現代漢語翻譯】現代漢語譯本：相似者：四念處（catu-satipatthana，四種觀照的處所）、四正勤（catu-sammappadhana，四種正確的努力）、四如意足（catu-iddhipada，四種實現願望的基礎）、五根（panca indriya，五種能力）、五力（panca bala，五種力量）、七覺分（satta bojjhanga，七種覺悟的因素）、八正道分（ariya atthangika magga，八種正確的道路）。以這些相似之處，這被稱為相似智的總語言。沒有怨恨，看到利益的相似忍耐，這是相似智的總語言（相似智已竟）。相似智無間次第：從一切諸行相（sabba sankhara，所有條件作用的事物）生起，做涅槃（Nibbana，寂滅）之事，產生性除智。問：什麼意義上稱為『性除』？答：去除凡夫法（puthujjana-dhamma，凡夫的法）稱為『性除』。非凡夫法所除也稱為『性除』。『性』是指涅槃。進一步說，種植涅槃者稱為『性除』。如阿毗曇（Abhidhamma，論藏）所說，去除生（jati，出生）稱為『性除』，度過無生（ajati，不生）也稱為『性除』。又，去除生的原因稱為『性除』，度過無生無相（animitta，無相）稱為『性除』。對於涅槃是最初的引路，從外在生起轉變的智慧，這是性除的總語言（性除智已竟）。性智無間次第：當下知苦（dukkha，痛苦），當下斷集（samudaya，痛苦的根源），當下作證滅（nirodha，痛苦的止息），當下修道（magga，通往痛苦止息的道路）。產生須陀洹道智（sotapatti-magga-ñana，入流道的智慧），以及一切菩提法（bodhi-dhamma，覺悟的法）。彼坐禪人在此時以寂靜，現見有邊無為（asankhata，非造作）醍醐戒（agga-sila，最高的戒律）。於一剎那以一智，非初非后，分別四諦（catu ariya sacca，四聖諦）。以知苦來分別，以斷集來分別，以作滅證來分別，以修道來分別，成就分別。如譬喻偈所說：『如人舍此岸，以船度彼岸，于彼度諸物，乘舡者除漏。』如船渡水，非初非后，於一剎那做四件事：舍此岸，除漏，到彼岸，度物。如舍此岸，如此智分別苦；如除漏，如此分別斷集；如度彼岸，如此作證分別滅；如以船度物，如此修道分別。如燈共生，於一剎那不初不后做四件事：如小燈炷除暗，令油消，令光明起。如日共生，非初非后，於一剎那做四件事：令現色，除暗，令滅寒，令起光明。如令現色，如此智分別。

【English Translation】 English version: Similar: The four foundations of mindfulness (catu-satipatthana, the four places of contemplation), the four right efforts (catu-sammappadhana, the four right exertions), the four bases of power (catu-iddhipada, the four bases for achieving desires), the five faculties (panca indriya, five faculties), the five powers (panca bala, five powers), the seven factors of enlightenment (satta bojjhanga, seven factors of awakening), the eightfold path (ariya atthangika magga, the eight noble paths). Because of these similarities, this is called the general language of similarity knowledge. Without resentment, similar patience in seeing benefits, this is the general language of similarity knowledge (end of similarity knowledge). Similarity knowledge in immediate succession: Arising from all conditioned phenomena (sabba sankhara, all conditioned things), doing the work of Nirvana (Nibbana, liberation), producing the knowledge of elimination by nature. Question: What meaning is called 'elimination by nature'? Answer: Removing the qualities of ordinary people (puthujjana-dhamma, qualities of ordinary people) is called 'elimination by nature'. What is not removed by the qualities of ordinary people is also called 'elimination by nature'. 'Nature' refers to Nirvana. Furthermore, one who cultivates Nirvana is called 'elimination by nature'. As stated in the Abhidhamma (Abhidhamma, the basket of higher doctrine), removing birth (jati, birth) is called 'elimination by nature', passing beyond non-birth (ajati, non-birth) is also called 'elimination by nature'. Also, removing the cause of birth is called 'elimination by nature', passing beyond the unborn and formless (animitta, signless). For Nirvana, it is the initial guide, arising from the outside, transforming wisdom, this is the general language of elimination by nature (end of elimination by nature knowledge). Knowledge of nature in immediate succession: Directly knowing suffering (dukkha, suffering), directly abandoning the origin (samudaya, the origin of suffering), directly realizing cessation (nirodha, the cessation of suffering), directly cultivating the path (magga, the path to the cessation of suffering). Producing the knowledge of the stream-enterer's path (sotapatti-magga-ñana, the wisdom of the path of stream entry), and all the qualities of enlightenment (bodhi-dhamma, qualities of enlightenment). That meditator, at this time, in stillness, directly sees the unconditioned (asankhata, unconditioned) ghee of precepts (agga-sila, highest morality). In one instant, with one wisdom, neither first nor last, distinguishing the Four Noble Truths (catu ariya sacca, the four noble truths). Distinguishing by knowing suffering, distinguishing by abandoning the origin, distinguishing by realizing cessation, distinguishing by cultivating the path, accomplishing the distinctions. As stated in the metaphorical verse: 'As a person leaves this shore, crosses to the other shore by boat, and on that shore transports goods, the one in the boat removes leaks.' Like a boat crossing water, neither first nor last, in one instant doing four things: leaving this shore, removing leaks, reaching the other shore, transporting goods. Like leaving this shore, so this wisdom distinguishes suffering; like removing leaks, so this distinguishes abandoning the origin; like reaching the other shore, so this realizing distinguishes cessation; like transporting goods by boat, so this cultivating distinguishes the path. Like a lamp arising together, in one instant, neither first nor last, doing four things: like a small lamp wick removing darkness, causing the oil to diminish, causing light to arise. Like the sun arising together, neither first nor last, in one instant doing four things: causing color to appear, removing darkness, causing cold to cease, causing light to arise. Like causing color to appear, so this wisdom distinguishes.

苦如除闇。如是分別斷集如令滅寒。如是作證分別滅。如令起光明。如是修道分別如日。如是聖智。問如實現見苦知苦斷集證滅修道。此相云何。若不見苦四顛倒生。爾時如所說。有邊無為醍醐戒。以寂寂現見。以一智非初非后。分別四諦。此義云何。答于生滅智。是時未成見苦。滿及至如實見諸行過患。從諸行相令起心。于無行成度。是故如實見諸行過患。從諸行相以令起心。于無行成度。是處見苦漏到最後故。復說若如是以寂寂。以性除智。成分別諦性除智者。從行相起成度無行。若性除智從行相起成度于無行。成度于泥洹。唯著因是其事。以著事得定心。若不得定。不生奢摩他毗婆舍那。亦不得菩提法滿。是故以性除智成分別諦。從彼性除智。無間道智成生。於此時得於泥洹定。心得定成起奢摩他毗婆舍那。成滿菩提分法。是故唯以道智成分別諦。如人從燒城出腳跨門閫。從城已出一腳。是時未名出。如是性除智。從彼行相起成度無行。是時未名度煩惱。諸法未滿故。如人從所燒城兩腳已出。是時名出燒城。如是性除智無間。成生道智起。是時名從煩惱城出。諸法滿故。是故以性除智成分別諦。分別諦者何義。答四聖諦於一剎那說和合。名分別諦。於此時道智和合依義。諸根成平等不動義。力義。乘義。菩提分

因義。道分令住義。念處勝義。正勤便義。如意足實義。諦不亂義。奢摩他隨觀義。毗婆舍那義。不相離義。雙義。覆義。戒清凈不亂義。心性凈見義。見清凈義。脫義。解脫通達義。明舍義。脫斷義。滅智根義。欲令起義。作意平等義。觸受滅出離義。現前義。定依義。念真實義。慧深勝義。醍醐最後義。泥洹最後平等義。坐禪人如是現智。如是現見斷三結。所謂身見疑戒取及彼相應煩惱。問云何身見。答於此無聞凡夫見色為我。我有色色為我所於色我。如是受想行識為我。我有識識為我所于識我。此謂身見。此身已斷。彼斷故六十二見亦斷。為身見所初六十二見。問云何疑。答或於苦。或於集。或於滅。或於道。或於佛法僧。或初邊或後邊。或初後邊疑或。于因緣所起法彼疑惑。此謂疑。彼亦斷。問云何戒盜。答戒盜二種。渴愛及癡。我以此戒。以此行。以此苦行。以此梵行。我當上天。我皆當生一一天處。此謂渴愛戒盜。從此外沙門婆羅門。以戒。以清凈。以清凈戒行。彼如是見。此謂癡戒盜。彼亦斷。問云何彼一處住煩惱。答彼令往惡趣。淫慾瞋恚癡。此謂彼一處住。煩惱亦斷。於此間為須陀洹果。作證成向。未得須陀洹。住須陀洹向地。或第八地。或見地。或定從兩起轉慧。此須陀洹道智總語言。須陀洹無

【現代漢語翻譯】現代漢語譯本因義（原因的意義）。道分令住義（道的區分使人安住的意義）。念處勝義（四念處殊勝的意義）。正勤便義（四正勤方便的意義）。如意足實義（四如意足真實的意義）。諦不亂義（四聖諦不虛妄的意義）。奢摩他隨觀義（止隨觀的意義）。毗婆舍那義（觀的意義）。不相離義（不互相分離的意義）。雙義（成雙的意義）。覆義（覆蓋的意義）。戒清凈不亂義（戒律清凈不混亂的意義）。心性凈見義（心性本凈的見解的意義）。見清凈義（見解清凈的意義）。脫義（脫離的意義）。解脫通達義（解脫通達的意義）。明舍義（明白捨棄的意義）。脫斷義（脫離斷除的意義）。滅智根義（滅除智慧之根的意義）。欲令起義（慾望生起的意義）。作意平等義（作意平等的意義）。觸受滅出離義（觸受滅盡出離的意義）。現前義（現前的意義）。定依義（禪定所依的意義）。念真實義（正念真實的意義）。慧深勝義（智慧深邃殊勝的意義）。醍醐最後義（醍醐為最上美味的意義）。泥洹最後平等義（涅槃為最終平等的意義）。坐禪人如是現智（禪修者如此顯現智慧）。如是現見斷三結（如此顯現見解斷除三種結縛）。所謂身見（薩迦耶見）疑（懷疑）戒取（戒禁取見）及彼相應煩惱（以及與它們相應的煩惱）。問：云何身見（什麼是身見）？答：於此無聞凡夫見色為我（在此沒有聽聞佛法的凡夫，認為色蘊是我），我有**為我所於色我（我擁有色蘊，色蘊為我所有，在色蘊中有我）。如是受想行識為我（同樣，受、想、行、識也是我），我有識識為我所于識我（我擁有識蘊，識蘊為我所有，在識蘊中有我）。此謂身見（這叫做身見）。此身已斷（此身見已經斷除）。彼斷故六十二見亦斷（因為身見斷除的緣故，六十二種邪見也隨之斷除）。為身見所初六十二見（因為身見是六十二種邪見的根本）。問：云何疑（什麼是疑）？答：或於苦（或者對於苦），或於集（或者對於集），或於滅（或者對於滅），或於道（或者對於道），或於佛法僧（或者對於佛、法、僧），或初邊或後邊（或者對於最初的邊際，或者對於最後的邊際），或初後邊疑或（或者對於最初和最後的邊際懷疑）。于因緣所起法彼疑惑（對於因緣所生之法產生疑惑）。此謂疑（這叫做疑）。彼亦斷（疑也被斷除）。問：云何戒盜（什麼是戒禁取見）？答：戒盜二種（戒禁取見有兩種）。渴愛及癡（渴愛和愚癡）。我以此戒（我憑藉這些戒律），以此行（憑藉這些行為），以此苦行（憑藉這些苦行），以此梵行（憑藉這些清凈的行為），我當上天（我應當升到天界），我皆當生一一天處（我將要生到各個天界）。此謂渴愛戒盜（這叫做渴愛導致的戒禁取見）。從此外沙門婆羅門（此外，其他的沙門和婆羅門），以戒（憑藉戒律），以清凈（憑藉清凈），以清凈戒行（憑藉清凈的戒律和行為）。彼如是見（他們這樣認為）。此謂癡戒盜（這叫做愚癡導致的戒禁取見）。彼亦斷（戒禁取見也被斷除）。問：云何彼一處住煩惱（什麼是那些使人停留在惡趣的煩惱）？答：彼令往惡趣（它們使人前往惡趣）。淫慾瞋恚癡（淫慾、嗔恚、愚癡）。此謂彼一處住（這些叫做使人停留在惡趣的煩惱）。煩惱亦斷（這些煩惱也被斷除）。於此間為須陀洹果（在此證得須陀洹果）。作證成向（作為證得須陀洹果的趨向）。未得須陀洹（尚未證得須陀洹果）。住須陀洹向地（安住于趨向須陀洹果的地位）。或第八地（或者第八有）。或見地（或者見地）。或定從兩起轉慧（或者從禪定中生起智慧）。此須陀洹道智總語言（這些須陀洹道的智慧總而言之）。須陀洹無（須陀洹沒有）。

【English Translation】 English version 因義 (Hetu Artha - Meaning of cause). 道分令住義 (Marga Vibhaga Sthiti Artha - Meaning of the division of the path leading to abiding). 念處勝義 (Smrtyupasthana Visista Artha - Meaning of the excellence of the four foundations of mindfulness). 正勤便義 (Samyakpradhana Upaya Artha - Meaning of the expedience of the four right exertions). 如意足實義 (Rddhipada Satya Artha - Meaning of the reality of the four bases of psychic power). 諦不亂義 (Satya Aviparita Artha - Meaning of the truths being not confused). 奢摩他隨觀義 (Samatha Anuvikshana Artha - Meaning of tranquility and subsequent observation). 毗婆舍那義 (Vipasyana Artha - Meaning of insight). 不相離義 (Asamprayukta Artha - Meaning of non-separation). 雙義 (Dvaya Artha - Meaning of duality). 覆義 (Praticchadana Artha - Meaning of covering). 戒清凈不亂義 (Sila Visuddhi Aviparita Artha - Meaning of the purity and non-confusion of precepts). 心性凈見義 (Citta Prakrti Parisuddha Darsana Artha - Meaning of seeing the naturally pure nature of the mind). 見清凈義 (Dristi Visuddhi Artha - Meaning of purity of view). 脫義 (Moksha Artha - Meaning of liberation). 解脫通達義 (Vimukti Prativedha Artha - Meaning of penetrating liberation). 明舍義 (Prajna Tyaga Artha - Meaning of wisdom and abandonment). 脫斷義 (Moksha Chedana Artha - Meaning of liberation and cutting off). 滅智根義 (Nirodha Jnana Mula Artha - Meaning of the root of knowledge of cessation). 欲令起義 (Kama Utpada Artha - Meaning of the arising of desire). 作意平等義 (Manaskara Samata Artha - Meaning of equanimity of attention). 觸受滅出離義 (Sparsa Vedana Nirodha Nihsarana Artha - Meaning of the cessation and escape from contact and feeling). 現前義 (Pratyaksha Artha - Meaning of being present). 定依義 (Samadhi Asraya Artha - Meaning of reliance on concentration). 念真實義 (Smrti Satya Artha - Meaning of true mindfulness). 慧深勝義 (Prajna Gambhira Visista Artha - Meaning of profound and excellent wisdom). 醍醐最後義 (Sarpih Uttara Artha - Meaning of ghee being the ultimate). 泥洹最後平等義 (Nirvana Uttara Samata Artha - Meaning of Nirvana being the ultimate equality). A meditating person thus manifests wisdom. Thus, he manifests seeing and cuts off the three fetters, namely, self-view (Sakkaya-ditthi), doubt (Vicikiccha), and attachment to rites and rituals (Silabbata-paramasa), and their corresponding defilements. Question: 'What is self-view (Sakkaya-ditthi)?' Answer: 'Here, an uninstructed ordinary person sees form as 'I,' 'I have **,' 'form is mine,' 'I am in form.' Likewise, feeling, perception, mental formations, and consciousness are seen as 'I,' 'I have consciousness,' 'consciousness is mine,' 'I am in consciousness.' This is called self-view. This self-view is already cut off. Because it is cut off, the sixty-two views are also cut off. The sixty-two views are initially caused by self-view.' Question: 'What is doubt (Vicikiccha)?' Answer: 'Doubt about suffering (Dukkha), doubt about the origin (Samudaya), doubt about cessation (Nirodha), doubt about the path (Magga), doubt about the Buddha, the Dharma, and the Sangha, doubt about the beginning, doubt about the end, or doubt about both the beginning and the end. Doubt about the law of dependent origination. This is called doubt. It is also cut off.' Question: 'What is attachment to rites and rituals (Silabbata-paramasa)?' Answer: 'Attachment to rites and rituals is of two kinds: craving (Tanha) and ignorance (Avijja). 'By this precept, by this practice, by this asceticism, by this holy life, I shall ascend to heaven, I shall be born in one of the heavens.' This is called attachment to rites and rituals due to craving. Furthermore, other ascetics and Brahmins, by precepts, by purity, by pure conduct, see it thus. This is called attachment to rites and rituals due to ignorance. It is also cut off.' Question: 'What are the defilements that keep one in one place (惡趣) (the evil realms)?' Answer: 'They lead to the evil realms: lust (Kama), hatred (Dosa), and delusion (Moha). These are called the defilements that keep one in one place. These defilements are also cut off. Here, one is a stream-enterer (Sotapanna). Making progress towards realization. Not yet attained stream-entry. Abiding in the stage of stream-entry. Or the eighth existence. Or the stage of vision. Or wisdom arising from both concentration. These are the wisdoms of the stream-entry path in general. A stream-enterer has no...'

間次第。三結斷故。作無為事。與道等法無異方便起。須陀洹果智果心。或二或三生無間。彼次第度後分。心從後分起。觀道。觀果。觀泥洹。觀已斷煩惱。觀余煩惱。此謂須陀洹。不退法定向。菩提向。未來果欲分別。是世尊胸生口生法生法所造。得法分不與物分。此謂見具足善。修行通達聖法。至醍醐門住。見具足到此妙法。見此妙法已覺智成就。已覺明成就。入法流聖通達慧。開醍醐門住。是故說此偈。

于地一國王　　于天堂一王　領一切世間　　須陀洹果勝

彼坐禪人於此地住。于上作精進。為作斯陀含果證。作見生滅所。初現觀。如初所說。現修行如已見道。依諸根力菩提覺。如是分別諦。彼如是修行。向滅斷粗欲瞋恚及彼一處住煩惱。從彼道無間作證須陀洹果。彼坐禪人於此地住。于上作精進。為作阿那含果。證作見生滅為初。現見如初所說。現修行如見道。依諸根力菩提覺。如是分別諦。彼如是向滅斷細欲瞋恚及彼一處住煩惱。從彼彼道無間。作證阿那含果。彼坐禪人於此地住。于上作精進。為作證阿羅漢果。作見生滅為初。現見如初所說。現修行如己見道。依諸根力菩提覺。如是分別諦。彼如是向斷色慾無色慾。慢調無明余煩惱無餘斷。從彼坐禪人作證阿羅漢果。彼觀道。觀果泥洹。

【現代漢語翻譯】現代漢語譯本：次第相續不斷。因為斷除了三種結縛（三結：身見結、戒禁取見結、疑結），所以能成就無為之事。與通往涅槃的道路（道）和涅槃（果）沒有其他不同的方便之法由此生起。須陀洹果（Sotapanna-phala，預流果）的智慧和心，或者經歷兩三次生命便能證得，沒有間隔。他們次第度過後半部分，心從後半部分生起，觀察道，觀察果，觀察涅槃，觀察已經斷除的煩惱，觀察剩餘的煩惱。這被稱為須陀洹，不退轉于正法，趨向菩提，能夠分辨未來的果報。這是世尊從胸中所生，從口中所生，從法中所生，由法所造。獲得法的分，不與世俗之物為伍。這被稱為見具足的善人，修行通達聖法，到達醍醐之門而安住。見具足的人到達這種妙法，見到這種妙法后，覺悟的智慧得以成就，覺悟的明得以成就，進入法流，聖者通達智慧，開啟醍醐之門而安住。所以說了這首偈頌：『于大地做一個國王，于天堂做一個國王，統治一切世間，都不如須陀洹果殊勝。』那些禪修者在此地安住，在更高的層次上精進，爲了證得斯陀含果（Sakadagami-phala，一來果）而努力，以觀見生滅為基礎。最初的現觀，如同最初所說的那樣。現在的修行，如同已經見道一樣。依靠諸根的力量和菩提覺悟，像這樣分辨真諦。他們像這樣修行，趨向于滅除粗重的欲、瞋恚以及與它們相關的煩惱。從那條道路上，沒有間隔地證得須陀洹果。那些禪修者在此地安住，在更高的層次上精進，爲了證得阿那含果（Anagami-phala，不還果）而努力，以觀見生滅為基礎。現見如同最初所說的那樣。現在的修行，如同見道一樣。依靠諸根的力量和菩提覺悟，像這樣分辨真諦。他們像這樣趨向于滅除細微的欲、瞋恚以及與它們相關的煩惱。從那條道路上，沒有間隔地證得阿那含果。那些禪修者在此地安住，在更高的層次上精進，爲了證得阿羅漢果（Arahat-phala，無學果）而努力，以觀見生滅為基礎。現見如同最初所說的那樣。現在的修行，如同已經見道一樣。依靠諸根的力量和菩提覺悟，像這樣分辨真諦。他們像這樣趨向于斷除無（原文如此，應為『有』）慢、調（掉）舉、無明以及剩餘的煩惱，沒有剩餘地斷除。從那時起，禪修者證得阿羅漢果。他們觀察道，觀察果，觀察涅槃。

【English Translation】 English version: Continuously, in due order. Because the three fetters (Samyojana, the three fetters: personality belief, clinging to rites and rituals, and skeptical doubt) are severed, one accomplishes the unconditioned. The path (Magga) and the fruit (Phala) which are identical to the way to Nirvana arise without any other expedient means. The wisdom and mind of the Sotapanna-phala (Stream-enterer), either after two or three lives, are attained without interruption. They gradually pass through the latter part, the mind arises from the latter part, observing the path, observing the fruit, observing Nirvana, observing the already severed defilements, observing the remaining defilements. This is called a Sotapanna, irreversible in the right Dharma, tending towards Bodhi, able to distinguish future results. This is what the World Honored One was born from the chest, born from the mouth, born from the Dharma, created by the Dharma. Obtaining the share of the Dharma, not associating with worldly things. This is called a person complete with good views, cultivating and penetrating the holy Dharma, reaching the gate of nectar and abiding there. A person complete with views reaches this wonderful Dharma, having seen this wonderful Dharma, the wisdom of enlightenment is accomplished, the clarity of enlightenment is accomplished, entering the stream of Dharma, the holy one penetrates wisdom, opens the gate of nectar and abides there. Therefore, this verse is spoken: 『To be a king on earth, to be a king in heaven, to rule all the world, is not as excellent as the fruit of Sotapanna.』 Those meditators abide in this place, striving diligently at a higher level, striving to realize the Sakadagami-phala (Once-returner), taking the observation of arising and ceasing as the foundation. The initial direct perception is as initially described. The present practice is as if one has already seen the path. Relying on the power of the faculties and Bodhi enlightenment, thus distinguishing the truths. They practice in this way, tending towards the extinction of coarse desire, hatred, and the defilements associated with them. From that path, without interruption, they realize the Sotapanna-phala. Those meditators abide in this place, striving diligently at a higher level, striving to realize the Anagami-phala (Non-returner), taking the observation of arising and ceasing as the foundation. Direct perception is as initially described. The present practice is as if one has seen the path. Relying on the power of the faculties and Bodhi enlightenment, thus distinguishing the truths. They tend in this way towards the extinction of subtle desire, hatred, and the defilements associated with them. From that path, without interruption, they realize the Anagami-phala. Those meditators abide in this place, striving diligently at a higher level, striving to realize the Arahat-phala (Arhat), taking the observation of arising and ceasing as the foundation. Direct perception is as initially described. The present practice is as if one has already seen the path. Relying on the power of the faculties and Bodhi enlightenment, thus distinguishing the truths. They tend in this way towards the abandonment of conceit, restlessness, ignorance, and the remaining defilements, abandoning them without remainder. From that time on, the meditator realizes the Arahat-phala. They observe the path, observe the fruit, observe Nirvana.

觀斷煩惱。比丘成阿羅漢。滅漏所作。以立置擔。到妙義斷有結。正智解脫離五分六分。成就一守護。不為死所繫。除余諦等滅。信覓無濁思惟猗身。行善解脫。心善解脫。慧梵行已立。成丈夫最勝丈夫。得第一所得。此謂除瞋恚者。度岸者。離煩惱者。無結礙者。得聖翻者。除擔者。不相應者。沙門者。婆羅門者。已浴者。度韋陀者。最上婆羅門者。阿羅漢者。度者。脫者。伏者。寂寂者。令寂者。是阿羅漢總語言。於是若須陀洹從其生於上。不更作精進。以三種得見三種須陀洹。一七生家家須陀洹。一生須陀洹。於是鈍根成七生。中根成家家。利根成一生。七生者七時往天堂來。此作苦邊家家須陀洹。或二時或三時。往彼家已往作苦邊。一生須陀洹已令生人有作苦邊。若斯陀含人。從其生於上不作精進。一時來此世作苦邊。若阿那含從其生於上。不作精進。從此終生凈居。彼由諸根勝。以五種得見。成五阿那含。中間般涅槃。生般涅槃。不行般涅槃。行般涅槃。上流往阿迦尼吒天。於是名中間般涅槃者。未至所著無間中間。依壽命時為除殘結使。令起聖道。生般涅槃者。越中壽命。為除殘結使。已生令起聖道。不行般涅槃者。無異行。為除殘結使。令起聖道。行般涅槃者。無異行。為除殘結使。令起聖道。上流阿

【現代漢語翻譯】現代漢語譯本觀想斷除煩惱。比丘成為阿羅漢（Arahan，證悟者），滅盡諸漏（asava，煩惱），已完成應作之事，放下重擔，到達殊勝的意義，斷除存在的束縛，以正確的智慧獲得解脫，脫離五種障礙和六種感官對象，成就唯一的守護，不受死亡的束縛，去除剩餘的真諦等等的滅盡。以信尋覓，無有混濁的思惟，依止自身，行持善法，獲得解脫，心善於解脫，智慧梵行已經確立，成為大丈夫，最殊勝的丈夫，獲得第一的所得。這被稱為去除瞋恚者，度過彼岸者，脫離煩惱者，沒有結縛障礙者，獲得聖翻者，去除重擔者，不相應者，沙門（Samana，出家修行者），婆羅門（Brahmana，婆羅門種姓），已經沐浴者，度過韋陀（Veda，吠陀經）者，最上的婆羅門，阿羅漢，度過者，脫離者，降伏者，寂靜者，令寂靜者，這是對阿羅漢的總稱。於是，如果須陀洹（Sotapanna，入流者）從其之上再生，不再作精進，以三種方式得見三種須陀洹：七生家家須陀洹，一生須陀洹。於是，鈍根者成就七生，中根者成就家家，利根者成就一生。七生者七次往返天堂。這稱為作苦邊家家須陀洹，或者兩次或者三次，前往那個家已經前往作苦邊。一生須陀洹已經令生人有作苦邊。如果斯陀含（Sakadagami，一來者）人，從其之上再生，不再作精進，一次來到這個世間作苦邊。如果阿那含（Anagami，不還者）從其之上再生，不再作精進，從此終結生命而生於凈居天（Suddhavasa）。他們由於諸根殊勝，以五種方式得見，成就五種阿那含：中間般涅槃（Antara-parinibbana），生般涅槃（Upahacca-parinibbana），不行般涅槃（Asankhara-parinibbana），行般涅槃（Sasankhara-parinibbana），上流往阿迦尼吒天（akanittha）。於是，名為中間般涅槃者，未到達所執著的無間中間，依靠壽命之時爲了去除殘餘的結使，令生起聖道。生般涅槃者，超越中間壽命，爲了去除殘餘的結使，已經生起令起聖道。不行般涅槃者，沒有額外的努力，爲了去除殘餘的結使，令生起聖道。行般涅槃者，需要額外的努力，爲了去除殘餘的結使，令生起聖道。上流往阿迦

【English Translation】 English version Contemplating the cessation of defilements. A Bhikkhu (monk) becomes an Arahan (Enlightened One), having eradicated the outflows (asava, defilements), having done what was to be done, having laid down the burden, having attained the true meaning, having severed the bonds of existence, liberated by right wisdom, detached from the five hindrances and the six sense objects, accomplishing the one protection, not bound by death, having eliminated the cessation of the remaining truths, etc. Seeking with faith, with unclouded thought, relying on oneself, practicing good conduct, attaining liberation, the mind well liberated, the holy life of wisdom established, becoming a great man, the most excellent man, having attained the foremost attainment. This is called one who has removed anger, one who has crossed the shore, one who is free from defilements, one who has no bonds or hindrances, one who has attained the holy turning, one who has removed the burden, one who is unattached, a Samana (ascetic), a Brahmana (Brahmin caste), one who has bathed, one who has crossed the Vedas (Veda, sacred texts), the highest Brahmana, an Arahan, one who has crossed over, one who is liberated, one who is subdued, one who is tranquil, one who makes tranquil, this is the general term for an Arahan. Then, if a Sotapanna (Stream-enterer) is reborn above that, he no longer makes effort, and in three ways, three types of Sotapannas are seen: a seven-life family-to-family Sotapanna, a one-life Sotapanna. Then, the dull-witted one attains seven lives, the middling-witted one attains family-to-family, the sharp-witted one attains one life. The seven-life one goes to heaven and comes back seven times. This is called a family-to-family Sotapanna who makes an end to suffering, or two times or three times, having gone to that family, he goes to make an end to suffering. The one-life Sotapanna has already caused beings to make an end to suffering. If a Sakadagami (Once-returner) person is reborn above that, he no longer makes effort, and comes to this world once to make an end to suffering. If an Anagami (Non-returner) is reborn above that, he no longer makes effort, and from there, he ends his life and is born in the Pure Abodes (Suddhavasa). They, due to the superiority of their faculties, are seen in five ways, becoming five types of Anagamis: intermediate cessation (Antara-parinibbana), cessation upon arising (Upahacca-parinibbana), cessation without effort (Asankhara-parinibbana), cessation with effort (Sasankhara-parinibbana), ascending to the Akanittha heaven. Then, the one called intermediate cessation, not reaching the uninterrupted middle of what is clung to, relying on the time of life to remove the remaining fetters, causing the holy path to arise. The one with cessation upon arising, surpassing the intermediate lifespan, to remove the remaining fetters, having arisen, causes the holy path to arise. The one with cessation without effort, without additional effort, to remove the remaining fetters, causes the holy path to arise. The one with cessation with effort, with additional effort, to remove the remaining fetters, causes the holy path to arise. Ascending to the Aka-

迦尼吒天。從不煩終往不熱。從不熱終往善見。從善見終往善現。從善現終生阿迦尼吒天。于阿迦尼吒。為除殘結使起聖道。於是不煩天萬劫壽命。不熱天二萬劫壽命。善見天四萬劫壽命。善現天八萬劫壽命。阿迦尼吒天十六萬劫壽命。於四地成五。五人于阿迦尼吒。四人無上流人。如是彼成二十四人。阿羅漢已斷一切煩惱無餘故。不成後有因因。無故阿羅漢已免壽形命。行滅此苦斷。不起余苦。此謂苦邊。是故說此偈。

譬如槌打鐵　　火星流入水　次第成寂滅　　彼趣不可知　如是正解脫　　已度欲縛漏　至於無動樂　　彼趣不可知

問於此有師說。次第修道次第斷煩惱。次第分別諦。答或以十二。或以八或以四。道智作證果。問云何於此見不相應。答若次第修行。次第斷煩惱。是故次第作證。以是次第作證果。可樂與道果相應故。若如是可樂。一須陀洹果者成耶。若如是不可樂。次第修道。次第斷煩惱者亦然。複次第二過。若以見苦見苦所斷煩惱。滅斷可樂。是故已見苦見苦所斷煩惱已斷。作證四分須陀洹果。作證應可樂。方便成就故。若如是可樂作證。四分須陀洹。四分七時生。四分家家生。四分一生。四分住于果。於此不相應。若如是不可樂。以見苦見苦所斷煩惱斷耶。此不相應。複次第

【現代漢語翻譯】現代漢語譯本：迦尼吒天（Akaniṣṭha-deva，色界最高的有情居處）。從不煩天（Avṛha-deva，色界天之一）終結后往不熱天（Atapa-deva，色界天之一）。從不熱天終結后往善見天（Sudṛśa-deva，色界天之一）。從善見天終結后往善現天（Sudarśana-deva，色界天之一）。從善現天終結後生阿迦尼吒天。在阿迦尼吒天，爲了去除殘餘的煩惱結使而修習聖道。在不煩天有萬劫的壽命，不熱天有二萬劫的壽命，善見天有四萬劫的壽命，善現天有八萬劫的壽命，阿迦尼吒天有十六萬劫的壽命。在這四個地方成就五種果位。五個人在阿迦尼吒天證得果位，四個人是無上流人。這樣，在那裡成就二十四人。阿羅漢已經斷除一切煩惱，沒有剩餘，所以不會再有後有的因。因為沒有因，阿羅漢已經免除了壽命、形體和生命。修行滅盡，此苦已斷，不再生起其餘的苦。這被稱為苦的邊際。所以說了這首偈頌：『譬如槌打鐵，火星流入水，次第成寂滅，彼趣不可知。如是正解脫，已度欲縛漏，至於無動樂，彼趣不可知。』問：在這裡，有老師說，次第修道，次第斷煩惱，次第分別諦。答：或者以十二種，或者以八種，或者以四種道智作證果。問：為什麼在這裡見到不相應？答：如果次第修行，次第斷煩惱，所以次第作證。因為是次第作證，所以作證的果位是可喜的，與道果相應。如果這樣是可喜的，那麼證得一個須陀洹果（Srota-āpanna-phala，預流果）的人就成就了嗎？如果這樣是不可喜的，那麼次第修道，次第斷煩惱的人也是一樣。再次，第二個過失。如果以見苦（dukkha-darśana，對苦諦的洞見）和見苦所斷的煩惱，滅盡是可喜的，所以已經見到苦，見苦所斷的煩惱已經斷除，作證四分須陀洹果。作證應該是可喜的，因為方便成就了。如果這樣作證是可喜的，那麼四分須陀洹，四分七次生，四分家家生，四分一生，四分住于果，這在這裡是不相應的。如果這樣是不可喜的，那麼以見苦，見苦所斷的煩惱斷除了嗎？這不相應。再次，次第。

【English Translation】 English version: Akaniṣṭha-deva (Akaniṣṭha-deva, the highest realm in the Form Realm where sentient beings reside). From the end of Avṛha-deva (Avṛha-deva, one of the heavens in the Form Realm) one goes to Atapa-deva (Atapa-deva, one of the heavens in the Form Realm). From the end of Atapa-deva one goes to Sudṛśa-deva (Sudṛśa-deva, one of the heavens in the Form Realm). From the end of Sudṛśa-deva one goes to Sudarśana-deva (Sudarśana-deva, one of the heavens in the Form Realm). From the end of Sudarśana-deva one is born in Akaniṣṭha-deva. In Akaniṣṭha-deva, one cultivates the Noble Path to remove the remaining fetters. In Avṛha-deva there is a lifespan of ten thousand kalpas, in Atapa-deva a lifespan of twenty thousand kalpas, in Sudṛśa-deva a lifespan of forty thousand kalpas, in Sudarśana-deva a lifespan of eighty thousand kalpas, and in Akaniṣṭha-deva a lifespan of one hundred and sixty thousand kalpas. In these four places, five types of fruits are attained. Five people attain the fruits in Akaniṣṭha-deva, and four people are those who go upstream to the highest realm. Thus, twenty-four people are accomplished there. An Arhat (Arhat, one who has attained enlightenment) has already cut off all defilements, with nothing remaining, so there will be no cause for future existence. Because there is no cause, an Arhat has been freed from lifespan, form, and life. Practice ceases, this suffering is cut off, and no further suffering arises. This is called the end of suffering. Therefore, this verse is spoken: 'Just as a hammer strikes iron, sparks flow into the water, gradually becoming extinguished, their destination unknowable. Likewise, one who is rightly liberated, having crossed the bonds of desire and outflows, reaches the immovable bliss, their destination unknowable.' Question: Here, some teachers say that one cultivates the path in sequence, cuts off defilements in sequence, and distinguishes the Truths in sequence. Answer: Either with twelve, or with eight, or with four types of Path-wisdom, one realizes the fruit. Question: Why is it seen as inconsistent here? Answer: If one cultivates the path in sequence and cuts off defilements in sequence, then one realizes in sequence. Because one realizes in sequence, the fruit of realization is pleasing and corresponds to the fruit of the Path. If this is pleasing, then does one who attains one Srota-āpanna-phala (Srota-āpanna-phala, the fruit of stream-entry) become accomplished? If this is not pleasing, then the same is true for one who cultivates the path in sequence and cuts off defilements in sequence. Furthermore, a second fault. If the cessation of seeing suffering (dukkha-darśana, insight into the truth of suffering) and the defilements cut off by seeing suffering is pleasing, then having seen suffering and the defilements cut off by seeing suffering have been cut off, one realizes a quarter of the Srota-āpanna-phala. The realization should be pleasing because the means have been accomplished. If this realization is pleasing, then a quarter of Srota-āpanna, a quarter seven more births, a quarter family to family, a quarter one more birth, a quarter abiding in the fruit, this is inconsistent here. If this is not pleasing, then have the defilements cut off by seeing suffering been cut off? This is inconsistent. Again, in sequence.

三過。若以見苦。見苦所斷煩惱斷者所樂。是以現見苦。四分須陀洹道住。四分信行。四分法行。成應可樂。不見餘三諦。若此所樂住於四須陀洹道。成四信行。成四法行。於此不相應。若如是不可樂。以見苦見苦所斷煩惱斷。複次第四過。亦不相應。若現見道成向以見道成住果。此可樂以是現見苦成向。以見故成住果。應可樂。見一種故。若如是可樂向。及住果成多過。於此此不相應。若如是不可樂。現見道成證。以見道成住于果。此亦不相應。複次第五過。若以見道作證果。未見苦集滅。成作證果可樂者。以見苦集苦滅是無義。複次第六過。若以十二。或以八或以四道智。作證須陀洹果可樂者。以是作證。或十二。或八。或四。須陀洹果應成可樂者。成道智無果。若如是可樂地以成過。於此此不相應。若如是可樂。或以十二。或以八。或以四。道智作證須陀洹果者耶。此亦不相應。複次第七過。若或十二。若八。若四道智。令起一須陀洹果者可樂。此亦不相應。多事令起一果。如多庵婆果令生一果。問若以一智一剎那。無前無後。成分別四諦。一智應成四見取事。若以見苦成見四諦。四諦成苦諦。若此二義無此不相應。一剎那以一智。無前無後。成分別四諦。答非一智成四見取事。亦非四諦成苦諦。坐禪人唯從初

【現代漢語翻譯】現代漢語譯本三過：如果因為見到苦諦（Dukkha Satya， suffering）而樂於斷除因見苦諦而產生的煩惱，那麼因為現見苦諦，四分之須陀洹道（Srotapanna-magga，入流道）得以安住，四分之隨信行（Saddhanusari，隨信行者），四分之隨法行（Dharmanusari，隨法行者）得以成就，這應該是令人欣喜的。如果不能見到其餘三諦（集、滅、道），那麼這種樂於安住於四分須陀洹道，成就四分隨信行，成就四分隨法行的狀態，是不相應的。如果這樣是不令人欣喜的，那麼因為見到苦諦而斷除因見苦諦而產生的煩惱，也是不相應的。再次，第四過：如果現見道諦（Magga Satya，the path to the cessation of suffering）而成就趨向果位，因為見到道諦而安住于果位，這應該是令人欣喜的。因為現見苦諦而成就趨向果位，因為見到道諦而安住于果位，這應該是令人欣喜的。因為只見到一種諦。如果這樣是令人欣喜的，那麼趨向果位以及安住果位會產生很多過失，這與實際情況是不相應的。如果這樣是不令人欣喜的，那麼現見道諦而成就證悟，因為見到道諦而安住于果位，這也是不相應的。再次，第五過：如果因為見到道諦而證得果位，而沒有見到苦諦、集諦（Samudaya Satya，the origin of suffering）、滅諦（Nirodha Satya，the cessation of suffering），如果這樣證得果位是令人欣喜的，那麼見到苦諦、集諦、滅諦就沒有意義了。再次，第六過：如果用十二種、八種或四種道智（Magga-ñana，path wisdom）來證得須陀洹果（Srotapanna-phala，入流果），如果這樣證得是令人欣喜的，那麼用十二種、八種或四種道智證得須陀洹果，應該也是令人欣喜的。如果這樣，道智就變得沒有果報了。如果這樣的地是令人欣喜的，那麼這樣是不相應的。如果這樣是令人欣喜的，或者用十二種、八種或四種道智來證得須陀洹果嗎？這也是不相應的。再次，第七過：如果用十二種、八種或四種道智，產生一個須陀洹果是令人欣喜的，這也是不相應的。用很多方法才產生一個果，就像用很多庵婆果（Amba，芒果）才產生一個果一樣。問：如果用一個智慧、一個剎那，無前無後，來分別四諦，那麼一個智慧應該產生四種見取（Ditthupadana，執取邪見）的事。如果因為見到苦諦而見到四諦，四諦就變成了苦諦。如果這兩種意義沒有，那麼就是不相應的。一個剎那用一個智慧，無前無後，來分別四諦。答：不是一個智慧產生四種見取的事，也不是四諦變成苦諦。禪修者只是從最初開始。

【English Translation】 English version Three faults: If, by seeing Dukkha Satya (the truth of suffering), one delights in abandoning the defilements that arise from seeing Dukkha Satya, then because of directly seeing Dukkha Satya, the four parts of Srotapanna-magga (the path of stream-entry) are established, the four parts of Saddhanusari (one who follows by faith), and the four parts of Dharmanusari (one who follows by Dhamma) are accomplished, this should be delightful. If one cannot see the remaining three truths (Samudaya, Nirodha, Magga), then this state of delighting in abiding in the four parts of Srotapanna-magga, accomplishing the four parts of Saddhanusari, and accomplishing the four parts of Dharmanusari, is not corresponding. If this is not delightful, then because of seeing Dukkha Satya and abandoning the defilements that arise from seeing Dukkha Satya, it is also not corresponding. Again, the fourth fault: If directly seeing Magga Satya (the truth of the path) accomplishes the tendency towards the fruit, because of seeing Magga Satya, one abides in the fruit, this should be delightful. Because directly seeing Dukkha Satya accomplishes the tendency towards the fruit, because of seeing Magga Satya, one abides in the fruit, this should be delightful. Because only one truth is seen. If this is delightful, then the tendency towards the fruit and abiding in the fruit will produce many faults, which is not corresponding to reality. If this is not delightful, then directly seeing Magga Satya accomplishes enlightenment, because of seeing Magga Satya, one abides in the fruit, this is also not corresponding. Again, the fifth fault: If because of seeing Magga Satya one attains the fruit, and one has not seen Dukkha Satya, Samudaya Satya (the truth of the origin of suffering), Nirodha Satya (the truth of the cessation of suffering), if attaining the fruit in this way is delightful, then seeing Dukkha Satya, Samudaya Satya, and Nirodha Satya is meaningless. Again, the sixth fault: If using twelve, eight, or four kinds of Magga-ñana (path wisdom) to attain Srotapanna-phala (the fruit of stream-entry), if attaining in this way is delightful, then using twelve, eight, or four kinds of path wisdom to attain Srotapanna-phala should also be delightful. If this is the case, path wisdom becomes without fruit. If such a ground is delightful, then this is not corresponding. If this is delightful, or using twelve, eight, or four kinds of path wisdom to attain Srotapanna-phala? This is also not corresponding. Again, the seventh fault: If using twelve, eight, or four kinds of path wisdom to produce one Srotapanna-phala is delightful, this is also not corresponding. Using many methods to produce one fruit is like using many Amba (mangoes) to produce one fruit. Question: If using one wisdom, one moment, without before or after, to distinguish the four truths, then one wisdom should produce four kinds of Ditthupadana (clinging to views). If because of seeing Dukkha Satya one sees the four truths, the four truths become Dukkha Satya. If these two meanings do not exist, then it is not corresponding. One moment using one wisdom, without before or after, to distinguish the four truths. Answer: It is not that one wisdom produces four kinds of clinging to views, nor that the four truths become Dukkha Satya. The meditator only starts from the beginning.

四諦。種種相一相。以前分別故。

爾時以聖行苦諦。如是相以通達。成通達四諦。如其相四諦以如義成一相。如五陰種種相。一相以前分別為色陰。以無常已見五陰無常亦常。見無常非色陰為五陰。如是入界。如是於此可知。於是散法可知。如是觀覺喜受地根。解脫煩惱正受二定。於是觀者二觀。禪觀燥觀。問云何禪觀。已得定以定力伏蓋。以名比分別色觀見禪分。奢摩他為初。修毗婆舍那。燥觀者。以分別力伏蓋。以色比分別名見觀諸行。毗婆舍那為初。修行奢摩他。覺者燥觀。初禪及觀者。觀道及果成有覺。於三禪毗婆舍那乃至性除成有覺。道及果成無覺。于覺地道成八分道。于無覺地七分除思惟。喜者燥觀得苦行。具足毗婆舍那相似智。成無苦起性除道及果共起喜。燥觀得樂行具足。於二禪毗婆舍那及道果共起喜。于第三禪。于第四禪。毗婆舍那道及果不共起喜。于喜地道及果七覺分起。于無喜地六菩提覺。除喜菩提覺。受者燥觀得苦行。具足毗婆舍那乃至相似智。共舍起性。除道及果共喜起。燥觀得樂行具足。於三禪毗婆舍那道果共喜起。于第四禪毗婆舍那道果共舍起。地者二地。見地思惟地。於是須陀洹道見地。餘三道四沙門果思惟地。未嘗見今見名見地。如是見如是修是思惟地。複次二地學地不

【現代漢語翻譯】現代漢語譯本四諦（四個真理）。種種相和一相，是由於之前的分別而產生的。

當以聖潔的行為通達苦諦（關於苦難的真理）時，就能通達四諦。四諦的各個相，如實地成就了一個相。就像五陰（色、受、想、行、識）的種種相，由於之前的分別，色陰被視為無常。已經見到五陰的無常，也見到無常並非色陰，而是五陰。如此進入界（dhatu）。如此，於此可知。於是散法可知。如此觀察覺、喜、受、地、根。解脫煩惱，正受二定。於是觀者有二觀：禪觀和燥觀。問：什麼是禪觀？答：已經獲得禪定，以禪定的力量降伏蓋障，以名（nama）比分別色（rupa），觀見禪的分支，以奢摩他（止，samatha）為開始，修習毗婆舍那（觀，vipassana）。燥觀則是以分別的力量降伏蓋障，以色比分別名，觀見諸行，以毗婆舍那為開始，修行奢摩他。覺者是燥觀。初禪以及觀者，觀道（magga）及果（phala）成就『有覺』。於三禪，毗婆舍那乃至性除，成就『有覺』。道及果成就『無覺』。于覺地，道成就八正道。于無覺地，七覺支（bojjhanga）除去思惟。喜者，燥觀得到苦行，具足毗婆舍那相似智，成就無苦，性除道及果共同生起喜。燥觀得到樂行具足。於二禪，毗婆舍那及道果共同生起喜。于第三禪。于第四禪，毗婆舍那道及果不共同生起喜。于喜地，道及果七覺分生起。于無喜地，六菩提覺，除去喜菩提覺。受者，燥觀得到苦行，具足毗婆舍那乃至相似智，共同舍（upekkha）生起性。除去道及果共同喜生起。燥觀得到樂行具足。於三禪，毗婆舍那道果共同喜生起。于第四禪，毗婆舍那道果共同捨生起。地者，二地：見地和思惟地。於是須陀洹道（sotapatti-magga）是見地，其餘三道四沙門果（samannaphala）是思惟地。未曾見今見，名為見地。如此見，如此修，是思惟地。複次，二地：學地和不……

【English Translation】 English version The Four Noble Truths. The various characteristics and the single characteristic arise due to previous discriminations.

When the Noble Path of the Truth of Suffering (Dukkha Satya) is understood, the Four Noble Truths are understood. The various aspects of the Four Noble Truths, in reality, become one aspect. Just like the various characteristics of the five aggregates (skandhas) (rupa, vedana, sanna, sankhara, vinnana), due to previous discriminations, the form aggregate (rupa) is seen as impermanent. Having seen the impermanence of the five aggregates, it is also seen that impermanence is not the form aggregate, but the five aggregates. Thus, one enters the realms (dhatu). Thus, this can be known here. Then the scattered dharmas can be known. Thus, observe awareness (citta), joy (piti), feeling (vedana), ground (bhumi), and faculties (indriya). Liberation from afflictions, right concentration (samadhi) in two kinds of samadhi. Thus, the observer has two kinds of observation: meditative observation (jhana-vipassana) and dry observation (sukkhavipassana). Question: What is meditative observation? Answer: Having attained concentration (samadhi), with the power of concentration, one subdues the hindrances (nivaranas), and by comparing name (nama) and form (rupa), one observes the divisions of jhana, beginning with samatha (tranquility). One cultivates vipassana (insight). Dry observation is when one subdues the hindrances with the power of discrimination, and by comparing form with name, one observes the formations (sankharas), beginning with vipassana, one cultivates samatha. The aware one is the dry observer. The first jhana and the observer, observing the path (magga) and the fruit (phala), achieve 'having awareness'. In the third jhana, vipassana and even the cessation of nature, achieve 'having awareness'. The path and the fruit achieve 'no awareness'. In the ground of awareness, the path achieves the Eightfold Path. In the ground of no awareness, the seven factors of enlightenment (bojjhanga) are present, except for thinking. The joyful one, the dry observer, obtains the practice of suffering, fully equipped with wisdom similar to vipassana, achieves no suffering, and the cessation of nature, the path and the fruit arise together with joy. The dry observer obtains the practice of pleasure fully equipped. In the second jhana, vipassana and the path and the fruit arise together with joy. In the third jhana. In the fourth jhana, vipassana, the path and the fruit do not arise together with joy. In the ground of joy, the path and the fruit, the seven factors of enlightenment arise. In the ground of no joy, the six factors of enlightenment, except for the joy factor of enlightenment. The one who feels, the dry observer, obtains the practice of suffering, fully equipped with vipassana and even similar wisdom, together with equanimity (upekkha), nature arises. Except for the path and the fruit, joy arises together. The dry observer obtains the practice of pleasure fully equipped. In the third jhana, vipassana, the path and the fruit, joy arises together. In the fourth jhana, vipassana, the path and the fruit, equanimity arises together. The ground is two grounds: the ground of seeing and the ground of thinking. Thus, the Stream-enterer path (sotapatti-magga) is the ground of seeing, the remaining three paths and four fruits of the ascetic life (samannaphala) are the ground of thinking. What has not been seen before is now seen, called the ground of seeing. Thus seeing, thus cultivating, is the ground of thinking. Furthermore, two grounds: the ground of learning and not...

學地。於是四道三沙門果學地。阿羅漢果無學地。根者三出世間根。未知我當知根。已知根。知已根。於是須陀洹道智。初未知今知者成未知智。三道智三果智已知法。更知知根阿羅漢果智無餘。已知法知者已知根。解脫者三解脫。無相解脫。無作解脫。空解脫。於是道相似智。不作相是無相解脫。不作愿是無作解脫。不作執是空解脫。複次此三解脫。以觀見成於種種道。以得成於一道。問云何以觀見成於種種道。答已觀見無常。成無相解脫。以觀見苦。成無作解脫。以觀見無我。成空解脫。問云何以觀見無常成無相解脫。答以無常現作意。以滅諸行起心。成多解脫。得信根及四根。彼種類如實智相。彼種類一切諸行。成無常起。令起相怖畏。從相行生智。從相心起。于無相心越。以無相解脫身得脫。如是以觀無常成無相解脫。

問云何以觀見苦成無作解脫。答以苦現作意。以怖畏諸行令起心。成心多寂寂。得定根及四根。彼種類如實知生。以彼種類一切諸行成苦所見。以怖畏生。令起生智。從生心起。于無生心越。以無作解脫身得脫。如是以觀見苦成無作解脫。問云何以觀見無我成空解脫。答以無我現作意。以空令起諸行。心成多厭惡。得慧根及四根。彼種類如實知相及生。以彼種類一切諸法。成無我可見。

【現代漢語翻譯】現代漢語譯本：學地：指的是四向三果（須陀洹果、斯陀含果、阿那含果）所處的修行階段。阿羅漢果是無學地，即修行已達頂峰，無需再學的境界。根：指的是三種出世間根，即未知當知根（Anagnataññassāmīndriya，指預流果向的根）、已知根（Aññindriya，指預流果以上的根）、知已根（Aññātāvindriya，指阿羅漢果的根）。須陀洹道智（Sotāpattimagga-ñāṇa）：初次從未知到知，成就未知智。三道智和三果智已經知法，更進一步知曉知根，而阿羅漢果智則已無餘，知法者即已知根。解脫：指的是三種解脫，即無相解脫（Animitta-vimokha）、無作解脫（Appaṇihita-vimokha）、空解脫（Suññata-vimokha）。道相似智：不執著于相是無相解脫，不作愿求是無作解脫，不作執取是空解脫。複次，這三種解脫，通過觀見成就種種道，通過證得成就一道。問：如何通過觀見成就種種道？答：通過觀見無常，成就無相解脫；通過觀見苦，成就無作解脫；通過觀見無我，成就空解脫。問：如何通過觀見無常成就無相解脫？答：以無常為現觀作意（Anicca-paṭisaṅkhā-manasikāra），以滅除諸行為起心，成就多種解脫。獲得信根以及其他四根（精進、念、定、慧），以彼種類如實智的相，以彼種類一切諸行的無常生起，使生起怖畏，從相行生智，從相心生起，超越于無相心，以無相解脫身獲得解脫。如此，通過觀見無常成就無相解脫。問：如何通過觀見苦成就無作解脫？答：以苦為現觀作意，以怖畏諸行令起心，成就心多寂靜。獲得定根以及其他四根，以彼種類如實知生，以彼種類一切諸行成為苦所見，以怖畏生起，使生起智，從生心生起，超越于無生心，以無作解脫身獲得解脫。如此，通過觀見苦成就無作解脫。問：如何通過觀見無我成就空解脫？答：以無我為現觀作意，以空性令諸行生起，心成就多厭惡。獲得慧根以及其他四根，以彼種類如實知相及生，以彼種類一切諸法成為無我可見。

【English Translation】 English version: The stage of learning (學地, Sikkhābhūmi): refers to the stage of practice where one is on the path to the four fruits and three fruits of a Stream-enterer (須陀洹果, Sotāpanna), Once-returner (斯陀含果, Sakadāgāmin), and Non-returner (阿那含果, Anāgāmin). The fruit of an Arhat (阿羅漢果, Arahatta) is the stage of no-more-learning (無學地, Asekha-bhūmi), meaning the peak of practice has been reached, and there is no need for further learning. 'Roots' (根, Indriya): refers to the three supramundane roots, namely the 'root of 'I shall know what was not yet known'' (未知當知根, Anagnataññassāmīndriya, referring to the path of a Stream-enterer), the 'root of knowledge' (已知根, Aññindriya, referring to the fruits above Stream-entry), and the 'root of one who knows' (知已根, Aññātāvindriya, referring to the fruit of an Arhat). The wisdom of the path of a Stream-enterer (須陀洹道智, Sotāpattimagga-ñāṇa): initially, from not knowing to knowing, one achieves the wisdom of the unknown. The wisdom of the three paths and three fruits already knows the Dharma; further knowing the 'root of knowledge,' while the wisdom of the fruit of an Arhat is without remainder. One who knows the Dharma is one who already knows the 'root of knowledge'. Liberations (解脫, Vimokha): refers to the three liberations, namely signlessness liberation (無相解脫, Animitta-vimokha), desirelessness liberation (無作解脫, Appaṇihita-vimokha), and emptiness liberation (空解脫, Suññata-vimokha). Wisdom similar to the path: not clinging to signs is signlessness liberation, not making vows is desirelessness liberation, and not grasping is emptiness liberation. Furthermore, these three liberations are achieved through contemplation on various paths, and through attainment on one path. Question: How is it that through contemplation, one achieves various paths? Answer: Through contemplating impermanence (無常, Anicca), one achieves signlessness liberation; through contemplating suffering (苦, Dukkha), one achieves desirelessness liberation; through contemplating non-self (無我, Anatta), one achieves emptiness liberation. Question: How is it that through contemplating impermanence, one achieves signlessness liberation? Answer: By taking impermanence as the object of present contemplation (Anicca-paṭisaṅkhā-manasikāra), by arousing the mind to extinguish all formations, one achieves multiple liberations. One obtains the root of faith and the other four roots (effort, mindfulness, concentration, wisdom). With the characteristic of the wisdom of such a kind, with the impermanent arising of all formations of such a kind, one causes fear to arise. Wisdom arises from the practice of signs, and the mind arises from the sign. One transcends the signless mind, and one is liberated in body through signlessness liberation. Thus, through contemplating impermanence, one achieves signlessness liberation. Question: How is it that through contemplating suffering, one achieves desirelessness liberation? Answer: By taking suffering as the object of present contemplation, by arousing the mind to fear all formations, one achieves a mind that is mostly tranquil. One obtains the root of concentration and the other four roots. With the true knowledge of the arising of such a kind, with all formations of such a kind becoming seen as suffering, with fear arising, one causes wisdom to arise. The mind arises from arising, and one transcends the unarisen mind. One is liberated in body through desirelessness liberation. Thus, through contemplating suffering, one achieves desirelessness liberation. Question: How is it that through contemplating non-self, one achieves emptiness liberation? Answer: By taking non-self as the object of present contemplation, by causing formations to arise through emptiness, the mind achieves much aversion. One obtains the root of wisdom and the other four roots. With the true knowledge of the characteristic and arising of such a kind, with all dharmas of such a kind becoming seen as non-self.

以怖畏令起相及生。依相及生智唯起。從相及生心成離。于無相無生滅。泥洹心越。以空解脫身得脫。如是以觀見無我成空解脫。如是此三解脫。以觀成於種種道。問云何以得三解脫成於一道。答已得無相解脫。成得三解脫。何故是人以無相。其心得脫。雖解脫彼已作。以執其已得無作解脫。三解脫成所得。何故以作其心得脫以解脫。彼以相以執得空解脫。三解脫亦得。何故若其以執心得脫。以解脫以相以作。如是已得三解脫成於一道。解脫者。解脫門者何差別。答唯彼道智。從煩惱脫名解脫。以入醍醐門義名解脫門。複次解脫者唯道智。彼事為泥洹。此謂解脫門。煩惱者。一百三十四煩惱。如是三不善根三覓。四漏。四結。四流四厄。四取。四惡趣行。五慳。五蓋。六諍根。七使世間。八法。九慢。十煩惱處。十不善業道。十結。十邪邊。十二顛倒。十二不善心起。於是三不善根者。貪瞋癡。於此三瞋者。以二道成薄。以阿那含無餘滅。貪癡者。以三道成薄。以阿羅漢道無餘滅。三覓者。欲覓有覓梵行覓。於此三中梵行覓者。以須陀洹道無餘滅。欲覓者。以阿那含道滅。有覓者。以阿羅漢道滅。四漏者。欲漏。有漏。見漏。無明漏。於此見漏者。以須陀洹道滅。欲漏者。以阿那含道滅。有漏無明漏者。以阿羅漢道滅

【現代漢語翻譯】現代漢語譯本：以怖畏（令人恐懼的事物）導致恐懼的生起和存在。依靠對事物表象和生起的認知，智慧才能產生。從對事物表象和生起的執著中，心才能獲得解脫。對於沒有表象、沒有生滅的涅槃（Nirvana），心才能超越。通過空解脫（Sunyata-vimoksha），身體才能獲得解脫。如此觀察，認識到無我（Anatta）才能成就空解脫。因此，這三種解脫，通過觀察，才能在各種道路上成就。問：如何才能使三種解脫成就為一道？答：已經獲得無相解脫（Animitta-vimoksha），就能成就三種解脫。為什麼這個人通過無相解脫，他的心才能獲得解脫？雖然他已經解脫，但他執著於他已經獲得的無作解脫（Appanihita-vimoksha）。三種解脫才能成就所得。為什麼通過行為，他的心才能獲得解脫並得到解脫？他通過對事物表象的執著而獲得空解脫。三種解脫也能獲得。為什麼如果他通過執著，他的心才能獲得解脫，並通過解脫事物表象和行為？如此，已經獲得三種解脫才能成就為一道。解脫（Vimoksha）和解脫門（Vimoksha-mukha）有什麼區別？答：只有那道智（Magga-ñana）。從煩惱中解脫稱為解脫。進入醍醐（Amrita，甘露）之門的意思稱為解脫門。再次，解脫就是道智。那件事是涅槃，這稱為解脫門。煩惱有一百三十四種。如是三種不善根（Akusala-mula），三種覓（Esana），四漏（Asava），四結（Yoga），四流（Ogha），四厄（Agha），四取（Upadana），四惡趣行（Duggati-gamana），五慳（Macchariya），五蓋（Nivarana），六諍根（Vivada-mula），七使（Anusaya），世間八法（Loka-dhamma），九慢（Mana），十煩惱處（Kilavatthu），十不善業道（Akusala-kammapatha），十結（Samyojana），十邪邊（Micchatta），十二顛倒（Vipallasa），十二不善心起（Akusala-cittuppada）。在這三種不善根中，貪（Lobha）、瞋（Dosa）、癡（Moha）。在這三種瞋中，通過兩種道可以使其變得微薄，通過阿那含道（Anagami-magga）可以使其完全滅盡。貪和癡，通過三種道可以使其變得微薄，通過阿羅漢道（Arahatta-magga）可以使其完全滅盡。三種覓是：欲覓（Kama-esana）、有覓（Bhava-esana）、梵行覓（Brahma-esana）。在這三種覓中，梵行覓通過須陀洹道（Sotapatti-magga）可以使其完全滅盡。欲覓通過阿那含道滅盡。有覓通過阿羅漢道滅盡。四漏是：欲漏（Kamasava）、有漏（Bhavasava）、見漏（Ditthasava）、無明漏（Avijjasava）。在這見漏中，通過須陀洹道滅盡。欲漏通過阿那含道滅盡。有漏和無明漏通過阿羅漢道滅盡。

【English Translation】 English version: Fear arises and exists due to frightening things. Wisdom arises only by relying on the perception and arising of phenomena. The mind becomes detached from attachment to the appearance and arising of phenomena. The mind transcends to Nirvana, which is without appearance and without arising or ceasing. Liberation is attained through emptiness liberation (Sunyata-vimoksha). Thus, by observing and seeing no-self (Anatta), emptiness liberation is achieved. Thus, these three liberations are achieved on various paths through observation. Question: How can the three liberations be achieved as one path? Answer: Having attained signless liberation (Animitta-vimoksha), one achieves the three liberations. Why is it that this person's mind is liberated through signless liberation? Although he is liberated, he clings to the desireless liberation (Appanihita-vimoksha) that he has attained. The three liberations are achieved as attained. Why is it that through action, his mind is liberated and attains liberation? He attains emptiness liberation through attachment to the appearance of phenomena. The three liberations are also attained. Why is it that if he is liberated through attachment, and through liberating the appearance and action of phenomena? Thus, having attained the three liberations, one achieves one path. What is the difference between liberation (Vimoksha) and the door to liberation (Vimoksha-mukha)? Answer: Only that path wisdom (Magga-ñana). Liberation from defilements is called liberation. Entering the door of Amrita (nectar) is called the door to liberation. Furthermore, liberation is only path wisdom. That matter is Nirvana, this is called the door to liberation. There are one hundred and thirty-four defilements. Thus, the three unwholesome roots (Akusala-mula), the three seekings (Esana), the four floods (Asava), the four bonds (Yoga), the four streams (Ogha), the four distresses (Agha), the four graspings (Upadana), the four courses of bad destination (Duggati-gamana), the five miserlinesses (Macchariya), the five hindrances (Nivarana), the six roots of quarrel (Vivada-mula), the seven tendencies (Anusaya), the eight worldly conditions (Loka-dhamma), the nine conceits (Mana), the ten bases of defilement (Kilavatthu), the ten unwholesome courses of action (Akusala-kammapatha), the ten fetters (Samyojana), the ten wrongnesses (Micchatta), the twelve perversions (Vipallasa), the twelve unwholesome mental states (Akusala-cittuppada). Among these three unwholesome roots are greed (Lobha), hatred (Dosa), and delusion (Moha). Among these three, hatred is thinned by two paths and completely extinguished by the Anagami-magga (path of the non-returner). Greed and delusion are thinned by three paths and completely extinguished by the Arahatta-magga (path of the Arahant). The three seekings are: seeking for sensual pleasure (Kama-esana), seeking for existence (Bhava-esana), and seeking for a holy life (Brahma-esana). Among these three seekings, seeking for a holy life is completely extinguished by the Sotapatti-magga (path of the stream-enterer). Seeking for sensual pleasure is extinguished by the Anagami-magga. Seeking for existence is extinguished by the Arahatta-magga. The four floods are: the flood of sensual desire (Kamasava), the flood of existence (Bhavasava), the flood of views (Ditthasava), and the flood of ignorance (Avijjasava). Among these, the flood of views is extinguished by the Sotapatti-magga. The flood of sensual desire is extinguished by the Anagami-magga. The flood of existence and the flood of ignorance are extinguished by the Arahatta-magga.

。四結者。貪慾身結。瞋恚身結。戒盜身結。此諦執身結。於此戒盜身結者。此諦執身結。以須陀洹道滅。瞋恚身結以阿那含道滅。貪身結。以阿羅漢道滅。四流者。欲流有流見流無明流。四厄者。欲厄有厄見厄無明厄如初。所說滅。四取者。欲取。見取。戒取。我語取。於此三取以須陀洹道滅。欲取以阿羅漢道滅。四惡趣行。欲惡趣行。瞋惡趣行。怖畏惡趣行。癡惡趣行。此四以須陀洹道滅。四慳者。住處慳。家慳。利養慳。色慳。法慳。此五以阿那含道滅。五蓋者。欲欲。瞋恚。懈怠。睡眠。調慢疑。於此疑者。以須陀洹道滅。欲欲瞋恚慢。以阿那含道滅。懈怠調以阿羅漢道滅。睡眠隨色。六諍根者。忿覆嫉諂惡樂見觸。於此諂惡樂見觸。以須陀洹道滅。忿覆嫉以阿那含道滅。七使者。欲染使。瞋恚使。慢使。見使。疑使。有欲使。無明使。於此見使疑使。以須陀洹道滅。欲染使瞋恚使。以阿那含道滅。慢使有使無明使。以阿羅漢道滅。世間八世法者。利衰譭譽稱譏苦樂。於此四不愛處瞋恚。以阿那含道滅。於四愛處使。以阿羅漢道滅。九慢者。從彼勝我勝生慢。與勝我等生慢。從勝我下生慢。從等我等生慢。從等我下生慢。從下我勝生慢。從下我等生慢。從下我下生慢。九慢者以阿羅漢道滅。十惱處者。貪瞋癡

【現代漢語翻譯】現代漢語譯本四結（catubandha）：貪慾身結（rāga-kāya-gantha，對感官享受的執著），瞋恚身結（dosa-kāya-gantha，嗔恨和厭惡），戒盜身結（silabbataparāmāsa-kāya-gantha，對錯誤戒律和儀式的執著），此諦執身結（idaṃsaccābhinivesa-kāya-gantha，認為只有自己的真理才是正確的執著）。於此戒盜身結，此諦執身結，以須陀洹道（sotāpatti-magga，入流道）滅。瞋恚身結以阿那含道（anāgāmi-magga，不還道）滅。貪身結以阿羅漢道（arahatta-magga，阿羅漢道）滅。四流（caturoghā）：欲流（kāma-ogha，對感官享受的渴求之流），有流（bhava-ogha，對存在的渴求之流），見流（ditthi-ogha，錯誤見解之流），無明流（avijjā-ogha，無知之流）。四厄（caturyogā）：欲厄（kāma-yoga，感官享受的束縛），有厄（bhava-yoga，存在的束縛），見厄（ditthi-yoga，錯誤見解的束縛），無明厄（avijjā-yoga，無知的束縛），如初所說滅。四取（catūpādānā）：欲取（kāmūpādāna，對感官享受的執取），見取（ditthūpādāna，對錯誤見解的執取），戒取（sīlabbatūpādāna，對錯誤戒律和儀式的執取），我語取（attavādūpādāna，對自我理論的執取）。於此三取以須陀洹道滅。欲取以阿羅漢道滅。四惡趣行（catuyo apāyagamino）：欲惡趣行（kāma apāyagamino，因慾望而墮入惡趣的行為），瞋惡趣行（dosa apāyagamino，因嗔恨而墮入惡趣的行為），怖畏惡趣行（bhaya apāyagamino，因恐懼而墮入惡趣的行為），癡惡趣行（moha apāyagamino，因愚癡而墮入惡趣的行為）。此四以須陀洹道滅。四慳（catummaccharāni）：住處慳（āvāsa-macchariya，對住所的吝嗇），家慳（kula-macchariya，對家族的吝嗇），利養慳（lābha-macchariya，對利益的吝嗇），色慳法慳（vaṇṇa-dhamma-macchariya，對外貌和佛法的吝嗇）。此五以阿那含道滅。五蓋（pañca nīvaraṇāni）：欲欲（kāmacchanda，感官慾望），瞋恚（vyāpāda，嗔恨），懈怠（thīna，身心懈怠），睡眠（middha，昏沉睡眠），調慢疑（uddhacca-kukkucca-vicikicchā，掉舉、後悔和懷疑）。於此疑者，以須陀洹道滅。欲欲瞋恚慢，以阿那含道滅。懈怠調以阿羅漢道滅。睡眠隨色。六諍根（cha vivāda-mūlāni）：忿（kodha，憤怒），覆（upanāha，懷恨），嫉（issā，嫉妒），諂（makkha，虛偽），惡樂見觸（pāpicchata，邪惡的慾望），於此諂惡樂見觸，以須陀洹道滅。忿覆嫉以阿那含道滅。七使（satta anusayā）：欲染使（kāmarāgānusaya，對感官慾望的潛在傾向），瞋恚使（paṭighānusaya，對嗔恨的潛在傾向），慢使（mānānusaya，對驕慢的潛在傾向），見使（diṭṭhānusaya，對錯誤見解的潛在傾向），疑使（vicikicchānusaya，對懷疑的潛在傾向），有欲使（bhavarāgānusaya，對存在的潛在傾向），無明使（avijjānusaya，對無知的潛在傾向）。於此見使疑使，以須陀洹道滅。欲染使瞋恚使，以阿那含道滅。慢使有使無明使，以阿羅漢道滅。世間八世法（aṭṭha lokadhammā）：利衰譭譽稱譏苦樂（lābho ca alābho ca, ayaso ca yaso ca, nindā ca pasaṃsā ca, dukkhaṃ ca sukhaṃ ca，得與失、毀與譽、稱與譏、苦與樂）。於此四不愛處瞋恚，以阿那含道滅。於四愛處使，以阿羅漢道滅。九慢（nava mānā）：從彼勝我勝生慢（seyyo'ham asmī'ti māno，認為自己比別人優越的驕慢），與勝我等生慢（sadiso'ham asmī'ti māno，認為自己與比自己優越的人平等的驕慢），從勝我下生慢（hīno'ham asmī'ti māno，認為自己不如比自己優越的人的驕慢），從等我等生慢（sadiso'ham asmī'ti māno，認為自己與自己平等的人平等的驕慢），從等我下生慢（hīno'ham asmī'ti māno，認為自己不如與自己平等的人的驕慢），從下我勝生慢（seyyo'ham asmī'ti māno，認為自己比不如自己的人優越的驕慢），從下我等生慢（sadiso'ham asmī'ti māno，認為自己與不如自己的人平等的驕慢），從下我下生慢（hīno'ham asmī'ti māno，認為自己不如不如自己的人的驕慢）。九慢者以阿羅漢道滅。十惱處者（dasa kilavatthūni）：貪瞋癡（lobha, dosa, moha，貪婪、嗔恨、愚癡）。

【English Translation】 English version The four bonds (catubandha): the bond of craving (rāga-kāya-gantha), the bond of hatred (dosa-kāya-gantha), the bond of clinging to rules and rituals (silabbataparāmāsa-kāya-gantha), the bond of dogmatic adherence to one's own views (idaṃsaccābhinivesa-kāya-gantha). Among these, the bond of clinging to rules and rituals and the bond of dogmatic adherence to one's own views are eradicated by the path of Stream-entry (sotāpatti-magga). The bond of hatred is eradicated by the path of Non-Returning (anāgāmi-magga). The bond of craving is eradicated by the path of Arahantship (arahatta-magga). The four floods (caturoghā): the flood of sensual desire (kāma-ogha), the flood of becoming (bhava-ogha), the flood of views (ditthi-ogha), the flood of ignorance (avijjā-ogha). The four yokes (caturyogā): the yoke of sensual desire (kāma-yoga), the yoke of becoming (bhava-yoga), the yoke of views (ditthi-yoga), the yoke of ignorance (avijjā-yoga). These are eradicated as previously described. The four clingings (catūpādānā): clinging to sensual pleasures (kāmūpādāna), clinging to views (ditthūpādāna), clinging to rules and rituals (sīlabbatūpādāna), clinging to the ego-belief (attavādūpādāna). Among these, the three clingings are eradicated by the path of Stream-entry. The clinging to sensual pleasures is eradicated by the path of Arahantship. The four courses leading to the woeful states (catuyo apāyagamino): the course leading to the woeful states due to desire (kāma apāyagamino), the course leading to the woeful states due to hatred (dosa apāyagamino), the course leading to the woeful states due to fear (bhaya apāyagamino), the course leading to the woeful states due to delusion (moha apāyagamino). These four are eradicated by the path of Stream-entry. The four kinds of stinginess (catummaccharāni): stinginess regarding dwellings (āvāsa-macchariya), stinginess regarding families (kula-macchariya), stinginess regarding gains (lābha-macchariya), stinginess regarding appearance and dhamma (vaṇṇa-dhamma-macchariya). These five are eradicated by the path of Non-Returning. The five hindrances (pañca nīvaraṇāni): sensual desire (kāmacchanda), ill-will (vyāpāda), sloth and torpor (thīna-middha), restlessness and remorse (uddhacca-kukkucca), doubt (vicikicchā). Among these, doubt is eradicated by the path of Stream-entry. Sensual desire, ill-will, and conceit are eradicated by the path of Non-Returning. Sloth, torpor, and restlessness are eradicated by the path of Arahantship. Sleep follows form. The six roots of contention (cha vivāda-mūlāni): anger (kodha), resentment (upanāha), envy (issā), hypocrisy (makkha), evil desires (pāpicchata). Among these, hypocrisy and evil desires are eradicated by the path of Stream-entry. Anger, resentment, and envy are eradicated by the path of Non-Returning. The seven underlying tendencies (satta anusayā): the underlying tendency to sensual lust (kāmarāgānusaya), the underlying tendency to aversion (paṭighānusaya), the underlying tendency to conceit (mānānusaya), the underlying tendency to views (diṭṭhānusaya), the underlying tendency to doubt (vicikicchānusaya), the underlying tendency to desire for existence (bhavarāgānusaya), the underlying tendency to ignorance (avijjānusaya). Among these, the underlying tendency to views and the underlying tendency to doubt are eradicated by the path of Stream-entry. The underlying tendency to sensual lust and the underlying tendency to aversion are eradicated by the path of Non-Returning. The underlying tendency to conceit, the underlying tendency to desire for existence, and the underlying tendency to ignorance are eradicated by the path of Arahantship. The eight worldly conditions (aṭṭha lokadhammā): gain and loss, disgrace and fame, praise and blame, pain and pleasure (lābho ca alābho ca, ayaso ca yaso ca, nindā ca pasaṃsā ca, dukkhaṃ ca sukhaṃ ca). Among these, hatred towards the four undesirable conditions is eradicated by the path of Non-Returning. The underlying tendencies towards the four desirable conditions are eradicated by the path of Arahantship. The nine kinds of conceit (nava mānā): the conceit that 'I am better than the better' (seyyo'ham asmī'ti māno), the conceit that 'I am equal to the better' (sadiso'ham asmī'ti māno), the conceit that 'I am worse than the better' (hīno'ham asmī'ti māno), the conceit that 'I am equal to the equal' (sadiso'ham asmī'ti māno), the conceit that 'I am worse than the equal' (hīno'ham asmī'ti māno), the conceit that 'I am better than the worse' (seyyo'ham asmī'ti māno), the conceit that 'I am equal to the worse' (sadiso'ham asmī'ti māno), the conceit that 'I am worse than the worse' (hīno'ham asmī'ti māno). These nine kinds of conceit are eradicated by the path of Arahantship. The ten bases for demerit (dasa kilavatthūni): greed, hatred, and delusion (lobha, dosa, moha).

慢見疑懈怠調無慚無愧。於此見疑以須陀洹道滅。瞋恚以阿那含道滅。餘七以阿羅漢道滅。十惱處者。此人於我已作現作當作非義生惱。我所愛念人。彼人已作現作當作。其非義生惱。我所不愛念人。彼人已作現作當作者。于非處生惱。十惱處以阿那含道滅。十不善業道者。殺生。不與取。邪行。妄語。惡口。兩舌。綺語。貪瞋邪見。於此殺生不與取邪行妄語邪見。以須陀洹道滅。惡口兩舌瞋。以阿那含道滅。綺語貪。以阿羅漢道滅。十使者。欲染使。瞋恚使。慢使。見使。疑使。戒取使。有染使。嫉使。慳使。無明使。於此見疑戒取使。以須陀洹道滅。欲染瞋恚嫉慳使。以阿那含道滅。慢有染無明使。以阿羅漢道滅。十邪邊者。邪見。邪思惟。邪語。邪業。邪命。邪精進。邪念。邪定。邪智。邪解脫。於此邪見邪語妄語業邪命邪智邪解脫。以須陀洹道滅。邪思惟邪語惡語兩舌。以阿那含道滅。邪語綺語邪精進邪念邪定。以阿羅漢道滅。十二顛倒者。于無常常想顛倒心顛倒見顛倒。如是于苦樂。于不凈凈。于無我我。於此無常常三顛倒。于無我我者。三顛倒。于不凈凈者。見顛倒。于苦樂者。見顛倒。以須陀洹道滅。于不凈凈者。想顛倒心顛倒。以阿那含道滅。于苦樂者。想顛倒心顛倒。以阿羅漢道滅。十二不善心起

【現代漢語翻譯】現代漢語譯本慢見、疑、懈怠、調（掉舉）、無慚、無愧。於此，見、疑以須陀洹道（Sotapanna-magga，入流道）滅。瞋恚以阿那含道（Anagami-magga，不還道）滅。餘七以阿羅漢道（Arahatta-magga，阿羅漢道）滅。十惱處者：此人於我已作、現作、當作非義生惱；我所愛念人，彼人已作、現作、當作其非義生惱；我所不愛念人，彼人已作、現作、當作者，于非處生惱。十惱處以阿那含道滅。十不善業道者：殺生、不與取（偷盜）、邪行、妄語、惡口、兩舌、綺語、貪、瞋、邪見。於此，殺生、不與取、邪行、妄語、邪見，以須陀洹道滅。惡口、兩舌、瞋，以阿那含道滅。綺語、貪，以阿羅漢道滅。十使者：欲染使、瞋恚使、慢使、見使、疑使、戒取使、有染使、嫉使、慳使、無明使。於此，見、疑、戒取使，以須陀洹道滅。欲染、瞋恚、嫉、慳使，以阿那含道滅。慢、有染、無明使，以阿羅漢道滅。十邪邊者：邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脫。於此，邪見、邪語、妄語業、邪命、邪智、邪解脫，以須陀洹道滅。邪思惟、邪語、惡語、兩舌，以阿那含道滅。邪語、綺語、邪精進、邪念、邪定，以阿羅漢道滅。十二顛倒者：于無常常想顛倒、心顛倒、見顛倒。如是于苦樂，于不凈凈，于無我我。於此，無常常三顛倒，于無我我者，三顛倒，于不凈凈者，見顛倒，于苦樂者，見顛倒，以須陀洹道滅。于不凈凈者，想顛倒、心顛倒，以阿那含道滅。于苦樂者，想顛倒、心顛倒，以阿羅漢道滅。十二不善心起

【English Translation】 English version Slowness, doubt, laziness, restlessness (uddhacca), shamelessness, and lack of conscience. Here, doubt and wrong views are extinguished by the Sotapanna-magga (stream-entry path). Hatred is extinguished by the Anagami-magga (non-returner path). The remaining seven are extinguished by the Arahatta-magga (arahant path). The ten grounds for annoyance: 'This person has done, is doing, or will do me harm'; 'This person has done, is doing, or will do harm to someone I love'; 'This person has done, is doing, or will do good to someone I dislike.' These ten grounds for annoyance are extinguished by the Anagami-magga. The ten unwholesome courses of action: killing, stealing (taking what is not given), sexual misconduct, lying, harsh speech, divisive speech, idle chatter, greed, hatred, and wrong view. Here, killing, stealing, sexual misconduct, lying, and wrong view are extinguished by the Sotapanna-magga. Harsh speech, divisive speech, and hatred are extinguished by the Anagami-magga. Idle chatter and greed are extinguished by the Arahatta-magga. The ten fetters: sensual lust, hatred, conceit, views, doubt, clinging to rites and rituals, craving for existence, envy, stinginess, and ignorance. Here, views, doubt, and clinging to rites and rituals are extinguished by the Sotapanna-magga. Sensual lust, hatred, envy, and stinginess are extinguished by the Anagami-magga. Conceit, craving for existence, and ignorance are extinguished by the Arahatta-magga. The ten wrong paths: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. Here, wrong view, wrong speech, wrong action, wrong livelihood, wrong knowledge, and wrong liberation are extinguished by the Sotapanna-magga. Wrong thought, wrong speech, harsh speech, and divisive speech are extinguished by the Anagami-magga. Wrong speech, idle chatter, wrong effort, wrong mindfulness, and wrong concentration are extinguished by the Arahatta-magga. The twelve perversions: perceiving permanence in what is impermanent – perversion of perception, perversion of mind, perversion of view. Likewise, perceiving pleasure in what is suffering, perceiving purity in what is impure, perceiving self in what is selfless. Here, the three perversions regarding permanence are extinguished by the Sotapanna-magga. The three perversions regarding self are extinguished by the Sotapanna-magga. The perversion of view regarding impurity is extinguished by the Sotapanna-magga. The perversion of view regarding suffering is extinguished by the Sotapanna-magga. The perversions of perception and mind regarding impurity are extinguished by the Anagami-magga. The perversions of perception and mind regarding suffering are extinguished by the Arahatta-magga. The arising of twelve unwholesome thoughts.

者。與喜共起見相應。無行心起。有行心起。與喜共起見不相應。無行心起。有行心起。與舍共起見相應。無行心起。有行心起。與舍共起見不相應。無行心起。有行心起。與憂共起瞋恚相應。無行心起。有行心。與調共起心起。與疑共起心起。於此四見相應心起。與疑共起心起。以須陀洹道滅。二共起心起。以二道成薄。以阿那含道無餘滅。四見心不相應起。及調共起心起。以三道成薄。以阿羅漢道無餘滅。二正受者。二正受不與凡夫共及果成就想受滅。正受問云何果正受。何故名果正受。誰修誰令起。何故修。云何修。云何作意。彼成就幾緣。幾緣住。幾緣為起。此正受世間耶。出世間耶。答云何果正受者。此沙門果。心於泥洹安。此謂果正受。何故果正受者。非善非不善。非事出世道果報所成。是故此果正受。阿羅漢及阿那含。於此定作滿。復有說一切聖人得令起。如毗曇所說。為得須陀洹道。除生名性除。如是一切。復說一切聖人成就於此定作滿。唯彼令起。如長老那羅陀說。諸比丘如是長老於山林井。于彼無繩取水。爾時人來為日所曝熱乏渴愛。彼人見井知有水。彼不以身觸住。如是我長老有滅為泥洹。如實正智善見。我非阿羅漢漏盡。何故令起者。答為現見法樂住令起。如世尊教阿難。是時阿難如來不作

【現代漢語翻譯】現代漢語譯本者。與喜（喜悅）共起見相應。無行心起。有行心起。與喜共起見不相應。無行心起。有行心起。與舍（捨棄）共起見相應。無行心起。有行心起。與舍共起見不相應。無行心起。有行心起。與憂（憂愁）共起瞋恚（憤怒）相應。無行心起。有行心。與調（掉舉）共起心起。與疑（懷疑）共起心起。於此四見相應心起。與疑共起心起。以須陀洹（入流果）道滅。二共起心起。以二道成薄。以阿那含（不還果）道無餘滅。四見心不相應起。及調共起心起。以三道成薄。以阿羅漢（阿羅漢果）道無餘滅。二正受者。二正受不與凡夫共及果成就想受滅。正受問云何果正受。何故名果正受。誰修誰令起。何故修。云何修。云何作意。彼成就幾緣。幾緣住。幾緣為起。此正受世間耶。出世間耶。答云何果正受者。此沙門果。心於泥洹（涅槃）安。此謂果正受。何故果正受者。非善非不善。非事出世道果報所成。是故此果正受。阿羅漢及阿那含。於此定作滿。復有說一切聖人得令起。如毗曇所說。為得須陀洹道。除生名性除。如是一切。復說一切聖人成就於此定作滿。唯彼令起。如長老那羅陀說。諸比丘如是長老於山林井。于彼無繩取水。爾時人來為日所曝熱乏渴愛。彼人見井知有水。彼不以身觸住。如是我長老有滅為泥洹。如實正智善見。我非阿羅漢漏盡。何故令起者。答為現見法樂住令起。如世尊教阿難。是時阿難如來不作

【English Translation】 English version Those who arise with joy are associated with views. Unprompted thoughts arise. Prompted thoughts arise. Those who arise with joy are not associated with views. Unprompted thoughts arise. Prompted thoughts arise. Those who arise with equanimity are associated with views. Unprompted thoughts arise. Prompted thoughts arise. Those who arise with equanimity are not associated with views. Unprompted thoughts arise. Prompted thoughts arise. Those who arise with sorrow are associated with anger. Unprompted thoughts arise. Prompted thoughts arise. Thoughts arise with distraction (uddhacca). Thoughts arise with doubt (vicikiccha). In these four views, corresponding thoughts arise. Thoughts arise with doubt. With the path of Sotapanna (stream-enterer) extinguished, two co-arising thoughts arise. With the two paths becoming thin. With the path of Anagami (non-returner) extinguished without remainder, the four views and the thoughts arising with distraction do not arise correspondingly. With the three paths becoming thin. With the path of Arhat (worthy one) extinguished without remainder. Two who attain right concentration. Two right concentrations are not shared with ordinary people, and the perception and feeling of fruition are extinguished. The right concentration asks, 'What is the right concentration of fruition? Why is it called the right concentration of fruition? Who cultivates it, who causes it to arise? Why cultivate it? How to cultivate it? How to direct the mind? How many conditions are achieved? How many conditions abide? How many conditions cause it to arise? Is this right concentration worldly or supramundane?' The answer is, 'What is the right concentration of fruition? This is the fruit of a renunciant. The mind rests in Nirvana (extinction). This is called the right concentration of fruition.' Why is it the right concentration of fruition? It is neither good nor not good. It is not a matter of worldly affairs, but the result of the supramundane path. Therefore, this is the right concentration of fruition. Arhats and Anagamis fulfill this concentration. Some say that all sages can cause it to arise, as stated in the Abhidhamma. To attain the path of Sotapanna, the name of birth is removed, and so on. It is also said that all sages achieve the fulfillment of this concentration, and only they can cause it to arise. As the elder Narada said, 'Monks, such elders are in mountain forests and wells. They draw water without ropes. At that time, people come, exposed to the sun, hot, tired, thirsty, and loving. They see the well and know there is water. They do not touch and stay with their bodies. So it is with me, an elder, who has extinction as Nirvana. I have true and correct wisdom and good vision. I am not an Arhat who has exhausted all defilements.' Why cause it to arise? The answer is, 'To cause the abiding in the joy of the present Dharma to arise.' As the World Honored One taught Ananda. At that time, Ananda, the Tathagata, did not act.

意。一切諸相唯一受滅。無相心定令起住。是時阿難如來身成安隱。云何以令起者。答彼坐禪人入寂寂。住。或住或臥樂得果正受。作生滅見所。初觀諸行。乃至性除智。性除智無間。于泥洹果正受令安。依其禪成修道是。是禪成所作。是名果正受。云何作意者。答無為醍醐界。以寂作意。彼成就幾緣。幾緣為住。幾緣為起。答彼正受二緣。不作意一切諸相。于無相界作意。三緣為住。不作意一切諸相。于無相界作意。及初行二緣為起。作意一切相。及無相界不作意。云何此定世間出世間耶。答此出世正受。非世間正受。問阿那含人。為果定現觀。何故性除無隔。阿羅漢道不生。答非樂處故。不生觀見。無力故。於是二種勝果可知。成有道及性除果。現作證道無間果現。成無道及性除果。成入果定。成無道及性除果。從滅定起。成無道無性除果(果正受已竟)。

問云何想受滅正受。誰令起。幾力成就。令起幾行所除。令起幾初事。何義為起。云何起。云何從彼起。云何心以起。以起心何所著。幾觸所觸。云何初起諸行。死人及入滅想受定。何差別。此定有為無為。答不生心心數法。此謂滅想受定。誰令起定者。答阿羅漢及阿那含。於此定作滿。誰不令起者。答凡夫人及須陀洹斯陀含。及生無色界人。於是非其

【現代漢語翻譯】現代漢語譯本：意義在於，一切諸相都歸於寂滅。無相的心定能使其生起和安住。這時，阿難（Ananda，佛陀的十大弟子之一），如來的身體才能安穩。如何使其生起呢？回答是，那些坐禪的人進入寂靜的狀態，安住其中。或者安住，或者臥息，快樂地獲得果正受（Phala-samapatti，證果之樂）。他們對生滅現象進行觀察。最初觀察諸行（Samskara，行蘊），直至性除智（Nirodha-samapatti，滅盡定）生起。性除智生起無間隙時，便能安住于泥洹果（Nirvana-phala，涅槃果）的正受之中。依靠禪定成就修道。這是禪定成就所帶來的結果，稱為果正受。如何作意呢？回答是，以寂靜作意于無為的醍醐界（Amrita-dhatu，甘露界）。這種成就依靠幾種因緣？依靠幾種因緣才能安住？依靠幾種因緣才能生起？回答是，這種正受依靠兩種因緣：不對一切諸相作意，而對無相界作意。依靠三種因緣才能安住：不對一切諸相作意，對無相界作意，以及最初的修行。依靠兩種因緣才能生起：作意一切相，以及不對無相界作意。這種禪定是世間的還是出世間的呢？回答是，這是出世間的正受，不是世間的正受。問：阿那含（Anagamin，不還果）的人，爲了果定（Phala-samadhi，果定）而進行現觀（Abhisamaya，現觀），為什麼性除（Nirodha，滅盡）沒有間隔，阿羅漢道（Arhat-marga，阿羅漢道）卻不生起？回答是，因為不是快樂之處，所以不生起觀見，沒有力量。由此可知兩種殊勝的果報：成就了有道和性除果，現前作證道無間果現前；成就了無道和性除果，成就了入果定；成就了無道和性除果，從滅定（Nirodha-samapatti，滅盡定）中生起；成就了無道和無性除果（果正受已竟）。

問：什麼是想受滅正受（Samjna-vedayita-nirodha-samapatti，想受滅盡定）？誰使其生起？依靠幾種力量才能成就？除去幾種行才能使其生起？最初的幾件事是什麼？以什麼意義為生起？如何生起？如何從那裡生起？心如何生起？以生起的心執著于什麼？被幾種觸所觸？最初生起的諸行是什麼？死人和入滅想受定的人有什麼差別？這種禪定是有為的還是無為的？回答是，不生起心和心所法，這稱為滅想受定。誰能使禪定生起呢？回答是，阿羅漢（Arhat，阿羅漢）和阿那含（Anagamin，不還果），對此禪定修習圓滿。誰不能使其生起呢？回答是，凡夫人和須陀洹（Srotapanna，預流果）、斯陀含（Sakrdagamin，一來果），以及生於無想天的人，這些人不能生起。

【English Translation】 English version: The meaning is that all phenomena cease to exist. The samadhi of the non-form mind can cause it to arise and abide. At this time, Ananda (one of the ten great disciples of the Buddha), the body of the Tathagata (another name for the Buddha) can be peaceful. How to make it arise? The answer is that those who practice meditation enter a state of stillness and abide in it. Either abiding or lying down, they happily attain the Phala-samapatti (the bliss of fruition). They observe the phenomena of arising and ceasing. Initially, they observe all Samskaras (mental formations), until Nirodha-samapatti (cessation attainment) arises. When Nirodha-samapatti arises without interruption, they can abide in the Nirvana-phala (the fruit of Nirvana). Relying on samadhi, they accomplish the path of cultivation. This is the result of the accomplishment of samadhi, called Phala-samapatti. How to direct the mind? The answer is to direct the mind to the unconditioned Amrita-dhatu (realm of immortality) with stillness. How many conditions does this accomplishment rely on? How many conditions are needed to abide? How many conditions are needed to arise? The answer is that this samapatti relies on two conditions: not directing the mind to all phenomena, but directing the mind to the non-form realm. Abiding relies on three conditions: not directing the mind to all phenomena, directing the mind to the non-form realm, and the initial practice. Arising relies on two conditions: directing the mind to all phenomena, and not directing the mind to the non-form realm. Is this samadhi worldly or supramundane? The answer is that this is a supramundane samapatti, not a worldly samapatti. Question: For an Anagamin (Non-Returner) who is directly realizing Phala-samadhi (fruition attainment), why is there no gap in Nirodha (cessation), and why does the Arhat-marga (path of Arhatship) not arise? The answer is that because it is not a place of pleasure, observation does not arise, and there is no strength. From this, two kinds of superior results can be known: accomplishing the path and the fruit of cessation, directly witnessing the path with the uninterrupted fruit appearing; accomplishing the non-path and the fruit of cessation, accomplishing entering the fruit samadhi; accomplishing the non-path and the fruit of cessation, arising from Nirodha-samapatti; accomplishing the non-path and the non-fruit of cessation (the fruit samapatti is complete).

Question: What is Samjna-vedayita-nirodha-samapatti (the attainment of the cessation of perception and feeling)? Who causes it to arise? How many powers are needed to accomplish it? By removing how many formations can it be made to arise? What are the initial matters? What is the meaning of arising? How does it arise? How does it arise from there? How does the mind arise? What does the arising mind cling to? What touches are touched? What are the initially arising formations? What is the difference between a dead person and someone who has entered Samjna-vedayita-nirodha-samapatti? Is this samadhi conditioned or unconditioned? The answer is that the mind and mental factors do not arise; this is called Samjna-vedayita-nirodha-samapatti. Who can cause the samadhi to arise? The answer is that Arhats (Enlightened beings) and Anagamins (Non-Returners) who have fully cultivated this samadhi. Who cannot cause it to arise? The answer is that ordinary people and Srotapannas (Stream-enterers), Sakrdagamins (Once-returners), and those born in the realm of non-perception cannot cause it to arise.

境界故。凡夫不能起煩惱障礙定。未斷故。須陀洹斯陀含。不能起為更起。非其處故。入無色界不能起。幾力成就令起者。答以二力成就令起。以奢摩他力。以毗婆舍那力。於是以奢摩他力者。由八定得自在。以毗婆舍那力者。由自在隨七觀。云何七隨觀。無常觀。苦觀。無我觀。厭患觀。無染觀。滅觀。出離觀。奢摩他力為滅禪分。及為不動解脫。毗婆舍那力為見生過患。及為無生解脫。幾行所除令起定。答以除三行令起定。口行身行心行。於是入二禪覺觀口行成所除。入第四禪出息入息。身行成所除。入滅想受定人。想受心行成所除。初幾事者。答初四事。一縛不亂。遠分別。觀事非事。於是名一縛者。缽袈裟一處[怡-臺+(噗-口)]受持。不亂者。以所有方便。此身愿莫生亂受持。遠分別者。稱其身力。以日作分別受持。於此久遠過期當起。觀事非事者。未至時分別。或眾僧為事和合。以彼聲我當起受持於是一縛者。為守護袈裟。不亂者及久遠分別。為守護身。觀事非事者。為不妨眾僧和合。住無所有處。或初作事入初禪。何故令起。答為現法樂住者。是聖人最後無動定。復為起神通入廣定。如長老正命羅漢。為守護身。如長老舍利弗如長老白鷺子底沙。云何令起者。彼坐禪人入寂寂住。或坐或臥。樂滅意

【現代漢語翻譯】現代漢語譯本境界的緣故。凡夫不能生起煩惱來障礙禪定，因為煩惱沒有斷除的緣故。須陀洹（Sotapanna，入流者）和斯陀含（Sakadagami，一來者）不能生起（煩惱）而再次生起（煩惱），因為這不是他們會經歷的情況。入無所有處定的人不能生起（煩惱）。以幾種力量的成就使（禪定）生起呢？回答說，以兩種力量的成就使（禪定）生起：以奢摩他（Samatha，止）的力量，以毗婆舍那（Vipassana，觀）的力量。在這裡，以奢摩他力來說，通過八定獲得自在；以毗婆舍那力來說，通過自在地隨順七種觀想。什麼是七隨觀呢？無常觀、苦觀、無我觀、厭患觀、無染觀、滅觀、出離觀。奢摩他力是爲了滅除禪定的部分，以及爲了不動解脫；毗婆舍那力是爲了看見生（輪迴）的過患，以及爲了無生解脫。以幾種行為的去除使（禪定）生起呢？回答說，以去除三種行為使（禪定）生起：口行、身行、心行。在這裡，進入二禪時，覺觀（Vitakka-vicara）的口行得以去除；進入四禪時，出息入息的身行得以去除；進入滅想受定的人，想和受的心行得以去除。最初有幾件事呢？回答說，最初有四件事：一縛不亂、遠分別、觀事非事。在這裡，所謂『一縛』，是指袈裟在一個地方妥善地受持；所謂『不亂』，是指用所有的方法，希望這個身體不要生起混亂而受持；所謂『遠分別』，是指衡量自己的能力，以天為單位來分別受持，對於此後長久過期的情況應當生起（警覺）；所謂『觀事非事』，是指在未到時間時進行分別，或者僧眾爲了某事和合，因為那個聲音我應當生起（行動）而受持。在這裡，所謂『一縛』，是爲了守護袈裟；所謂『不亂』以及『久遠分別』，是爲了守護身體；所謂『觀事非事』，是爲了不妨礙僧眾的和合。住在無所有處，或者最初做事情進入初禪，為什麼使（禪定）生起呢？回答說，爲了現法樂住（ditthadhammasukhavihara，于現世獲得安樂的住處），這是聖人最後的無動定。又爲了生起神通而進入廣定，如長老正命阿羅漢（Arahat，證阿羅漢果的人）。爲了守護身體，如長老舍利弗（Sariputta），如長老白鷺子底沙（Bakula）。如何使（禪定）生起呢？那些坐禪的人進入寂靜的住處，或坐或臥，樂於滅盡（煩惱）的意念。

【English Translation】 English version Because of the realm. Ordinary people cannot generate afflictions to obstruct concentration, because afflictions have not been eradicated. Sotapannas (stream-enterers) and Sakadagamis (once-returners) cannot generate (afflictions) to arise again, because it is not a situation they would experience. Those who enter the Realm of Nothingness cannot generate (afflictions). By the accomplishment of how many powers does (concentration) arise? The answer is, by the accomplishment of two powers does (concentration) arise: by the power of Samatha (tranquility), and by the power of Vipassana (insight). Here, in terms of the power of Samatha, one attains mastery through the eight attainments; in terms of the power of Vipassana, one freely follows the seven contemplations. What are the seven contemplations? The contemplation of impermanence, the contemplation of suffering, the contemplation of no-self, the contemplation of aversion, the contemplation of non-attachment, the contemplation of cessation, and the contemplation of renunciation. The power of Samatha is for the elimination of the elements of meditation, and for the immovable liberation; the power of Vipassana is for seeing the faults of birth (samsara), and for the liberation of non-birth. By the removal of how many actions does (concentration) arise? The answer is, by the removal of three actions does (concentration) arise: bodily action, verbal action, and mental action. Here, upon entering the second jhana, the verbal action of thought and examination (Vitakka-vicara) is removed; upon entering the fourth jhana, the bodily action of inhalation and exhalation is removed; for those who enter the cessation of perception and feeling, the mental action of perception and feeling is removed. Initially, how many things are there? The answer is, initially there are four things: one binding without confusion, distant discrimination, observing what is appropriate and inappropriate. Here, 'one binding' refers to properly maintaining the robe in one place; 'without confusion' refers to using all means, wishing that this body does not generate confusion and maintaining it; 'distant discrimination' refers to measuring one's ability, discriminating and maintaining it by days, and one should be alert to the situation of prolonged expiration thereafter; 'observing what is appropriate and inappropriate' refers to discriminating before the time arrives, or when the Sangha is united for some matter, because of that sound I should arise (to act) and maintain it. Here, 'one binding' is for guarding the robe; 'without confusion' and 'distant discrimination' are for guarding the body; 'observing what is appropriate and inappropriate' is for not hindering the harmony of the Sangha. Dwelling in the Realm of Nothingness, or initially doing things and entering the first jhana, why does (concentration) arise? The answer is, for dwelling in happiness in this very life (ditthadhammasukhavihara), this is the final immovable concentration of the saints. Also, in order to generate supernormal powers, one enters the vast concentration, like the elder Sammajiva Arahat (one who has attained Arahatship). For guarding the body, like the elder Sariputta (Sariputra), like the elder Bakula. How does (concentration) arise? Those who meditate enter a quiet dwelling, whether sitting or lying down, delighting in the thought of the cessation (of afflictions).

樂滅入初禪。入已安詳出。無間見彼禪無常苦無我。乃至行舍智。如第二禪第三禪第四禪。虛空處識處無所有處。入已安詳出。無間見正定無常苦無我。乃至行舍智。爾時無間入非非想處。從彼或二或三。令起非非想心。起已令心滅。心滅已不生不現入。此謂入滅想受定。

云何從彼起者。彼非如是作意。我當起已至於初時。所作分別成。云何心以起者。若阿那含人。以阿那含果心起。若阿羅漢人。以阿羅漢心起。起已彼心何所著。答心專緣寂寂。幾觸所觸者。答三觸所觸。以空觸無相觸無作觸。云何初起諸行。彼從身行。從彼口行。死人及入滅想定人何差別者。死人三行沒無現壽命。斷暖斷諸根斷入。受想定人三行斷沒。壽命不斷。暖不斷。諸根不異。此彼差別。云何此定有為無為者。答不可說此定有為無為。問何故此定不可說有為無為。答有為法於此定無有。無為法入出不可知。是故不可說此定有為無為(滅禪定已竟)。

解脫分別諦十二品已竟。

於此品數因緣。戒頭陀定求善友。分別行行處行門五神通。分別慧五方便。分別諦。此十二品。是解脫道品次第。

無邊無稱不可思　　無量善才善語言　於此法中誰能知　　唯坐禪人能受持　微妙勝道為善行　　于教不惑離無明

【現代漢語翻譯】現代漢語譯本：樂於滅盡而進入初禪（Dhyana，禪那）。進入之後，安詳地出來。立即見到那禪是無常、是苦、是無我的。乃至修行舍智（Upekkhā-ñāṇa，舍智）。如第二禪、第三禪、第四禪。空無邊處（Ākāsānañcāyatana，空無邊處）、識無邊處（Viññāṇañcāyatana，識無邊處）、無所有處（Ākiñcaññāyatana，無所有處）。進入之後，安詳地出來。立即見到正定是無常、是苦、是無我的。乃至修行舍智。這時立即進入非想非非想處（Nevasaññānāsaññāyatana，非想非非想處）。從那裡或者二或者三，令生起非想非非想心。生起之後令心滅盡。心滅盡之後不生不現而進入。這叫做進入滅盡想受定（Nirodha-samāpatti，滅盡定）。

怎樣從那裡出來呢？他不是這樣作意：『我當出來，已經到了最初時。』所作的分別成就。怎樣心得以生起呢？如果是阿那含（Anāgāmin，不還者）人，以阿那含果心生起。如果是阿羅漢（Arhat，阿羅漢），以阿羅漢心生起。生起之後，他的心執著于什麼呢？回答是心專一緣于寂靜。被幾種觸所觸呢？回答是被三種觸所觸。以空觸、無相觸、無作觸。怎樣最初生起諸行呢？他從身行開始，從那裡開始口行。死人和進入滅盡想定的人有什麼差別呢？死人的三行消失，沒有現在的壽命，斷了暖，斷了諸根，斷了入息。受想定人的三行斷絕消失，壽命不斷，暖不斷，諸根不異。這是他們之間的差別。這個定是有為還是無為呢？回答是不可說這個定是有為還是無為。問：為什麼這個定不可說是有為還是無為呢？答：有為法在這個定中沒有。無為法進入和出來都不可知。所以不可說這個定是有為還是無為（滅禪定已經結束）。

解脫分別諦十二品已經結束。

在這品數因緣中，戒、頭陀（Dhūta，頭陀行）、定、求善友、分別行、行處、行門、五神通（Pañcābhijñā，五神通）、分別慧、五方便、分別諦。這十二品，是解脫道品的次第。

無邊無稱不可思，無量善才善語言，於此法中誰能知，唯坐禪人能受持。微妙勝道為善行，于教不惑離無明。

【English Translation】 English version: He delights in cessation and enters the first Dhyana (meditative absorption). Having entered, he emerges peacefully. Immediately, he sees that Dhyana as impermanent, suffering, and without self. And so on, cultivating the wisdom of equanimity (Upekkhā-ñāṇa). Just like the second Dhyana, the third Dhyana, and the fourth Dhyana. The sphere of infinite space (Ākāsānañcāyatana), the sphere of infinite consciousness (Viññāṇañcāyatana), the sphere of nothingness (Ākiñcaññāyatana). Having entered, he emerges peacefully. Immediately, he sees that right concentration is impermanent, suffering, and without self. And so on, cultivating the wisdom of equanimity. At this time, he immediately enters the sphere of neither perception nor non-perception (Nevasaññānāsaññāyatana). From there, either two or three, he causes the mind of neither perception nor non-perception to arise. Having arisen, he causes the mind to cease. Having ceased, the mind neither arises nor appears, and he enters. This is called entering the cessation of perception and feeling (Nirodha-samāpatti).

How does one arise from that state? He does not attend in this way: 'I will arise, having reached the initial time.' The discriminations made are accomplished. How does the mind arise? If it is an Anāgāmin (Non-Returner), the mind arises with the fruit of Anāgāmin. If it is an Arhat (Worthy One), the mind arises with the mind of Arhat. Having arisen, what does his mind cling to? The answer is that the mind is solely focused on stillness. What kinds of contacts are experienced? The answer is that three kinds of contacts are experienced: the contact of emptiness, the contact of signlessness, and the contact of wishlessness.

How do the activities initially arise? He begins with bodily activity, and from there, vocal activity. What is the difference between a dead person and one who has entered the cessation of perception and feeling? In a dead person, the three activities have ceased, there is no present life, warmth is gone, the faculties are cut off, and the incoming breath is cut off. In one who has entered the cessation of perception and feeling, the three activities are cut off and have ceased, but life is not cut off, warmth is not gone, and the faculties are not different. This is the difference between them. Is this attainment conditioned or unconditioned? The answer is that it cannot be said whether this attainment is conditioned or unconditioned. Question: Why can't it be said whether this attainment is conditioned or unconditioned? Answer: Conditioned phenomena are not present in this attainment. Unconditioned phenomena are unknowable in entering and emerging. Therefore, it cannot be said whether this attainment is conditioned or unconditioned (The end of the section on the cessation of meditative absorption).

The twelve sections on the analysis of liberation are complete.

In this collection of sections, there are: precepts, ascetic practices (Dhūta), concentration, seeking good friends, analysis of conduct, places of practice, gateways to practice, the five supernormal powers (Pañcābhijñā), analysis of wisdom, the five expedients, and analysis of truth. These twelve sections are the order of the qualities of the path to liberation.

Boundless, unnameable, inconceivable, immeasurable good qualities, good speech. Who can know this Dharma? Only those who meditate can uphold it. The subtle and supreme path is good conduct, without doubt in the teachings, free from ignorance.