T32n1649_三彌底部論

大正藏第 32 冊 No. 1649 三彌底部論

No. 1649

三彌底部論捲上

失譯人名今附秦錄

歸命一切智。我從此語。如是是人臨欲死時。成無記心。其以何業往生。答曰。有業記心惑業往惡道。無惑記心白業往善道。體性記心以是故隨行。以無記心起無記業。為業制故往生如是。是故行無隔。若眠若悶若無心死。行制故往業道。此二段語顯相應。第三段語顯不失。彼業自作自業。

自作者何義。答受義故。自業者何義。答分義。何以故。不往他故。是生何以故。方便故。是行處。何以故。由彼故。是不滅。何以故。受故。此顯現故。此世作業不滅故。由報業受生四處。此欲界死。欲界生有處。往中間有處受中間有。如是。若欲界處若色界處。第一處第三處。異生可說。如是從欲界中間有。受欲界中間有。從欲界中間有。受色界中間有。如是此欲界死受生中間有。如是。如是第三處。從色界中。間有受色界中間有如此。我等死受中間有如是。云何世尊聲聞。從中間有受中間有。非凡夫。云何爾。須陀洹。從此七生七死受天中間有。住彼作斯陀含果證。是其從天中間有。受人中間有。住此作厭欲界證。是其從人中間有。受色界中間有。是其住彼中間般涅槃地作

【現代漢語翻譯】 現代漢語譯本 大正藏第 32 冊 No. 1649 三彌底部論

No. 1649

三彌底部論捲上

失譯人名今附秦錄

歸命一切智（擁有所有智慧的人）。我從此語。如是是人臨欲死時。成無記心（既非善亦非惡的心）。其以何業往生？答曰：有業記心惑業往惡道，無惑記心白業往善道。體性記心以是故隨行。以無記心起無記業。為業制故往生如是。是故行無隔。若眠若悶若無心死。行制故往業道。此二段語顯相應。第三段語顯不失。彼業自作自業。

自作者何義？答：受義故。自業者何義？答：分義。何以故？不往他故。是生何以故？方便故。是行處。何以故？由彼故。是不滅。何以故？受故。此顯現故。此世作業不滅故。由報業受生四處。此欲界（眾生有情慾和情慾的世界）死，欲界生有處。往中間有處受中間有。如是。若欲界處若處。第一處第三處。異生可說。如是從欲界中間有。受欲界中間有。從欲界中間有。受中間有。如是此欲界死受生中間有。如是。如是第三處。從中。間有受中間有如此。我等死受中間有如是。云何世尊聲聞。從中間有受中間有。非凡夫。云何爾？須陀洹（證悟第一果位的人）。從此七生七死受天中間有。住彼作斯陀含果（證悟第二果位的人）證。是其從天中間有。受人中間有。住此作厭欲界證。是其從人中間有。受**中間有。是其住彼中間般涅槃地作

【English Translation】 English version T 32 No. 1649 Saṃmitīya-bhūmi-śāstra

No. 1649

Saṃmitīya-bhūmi-śāstra Volume 1

Name of the translator lost, now appended to the Qin record

Homage to the All-Knowing One (one who possesses all wisdom). I speak from this point. Thus, when a person is about to die, they develop a neutral mind (a mind that is neither good nor evil). By what karma are they reborn? The answer is: if there is karma-related memory, defiled karma leads to rebirth in evil realms; if there is undefiled memory, pure karma leads to rebirth in good realms. The nature of memory determines the course of action. With a neutral mind, neutral karma arises. Because of the constraints of karma, rebirth occurs in this way. Therefore, there is no separation in action. Whether sleeping, unconscious, or dying without awareness, the constraints of action lead to the path of karma. These two sections of speech show correspondence. The third section of speech shows non-loss. That karma is self-made, one's own karma.

What is the meaning of 'self-made'? Answer: Because of receiving. What is the meaning of 'one's own karma'? Answer: Because of division. Why? Because it does not go to others. Why is there birth? Because of means. Where is the place of action? Why? Because of that. It is not destroyed. Why? Because of receiving. This is manifested. Therefore, the karma done in this world is not destroyed. Due to the karma of retribution, rebirth occurs in four places. Here, death in the desire realm (kāmadhātu, the world of beings with desires and passions), birth in the desire realm. Going to the intermediate state, receiving the intermediate state. Thus, whether in the desire realm or the form realm (rūpadhātu). The first place, the third place. Different beings can be spoken of. Thus, from the intermediate state of the desire realm, receiving the intermediate state of the desire realm. From the intermediate state of the desire realm, receiving the intermediate state of the form realm. Thus, this death in the desire realm receives birth in the intermediate state. Thus. Thus, the third place. From the form realm, the intermediate state receives the intermediate state of the form realm in this way. We die and receive the intermediate state in this way. How do the World Honored One's śrāvakas (disciples) receive the intermediate state from the intermediate state? Not like ordinary people. How so? A Srotāpanna (stream-enterer, one who has attained the first stage of enlightenment) receives the intermediate state of the heavens after seven births and seven deaths from here. Residing there, they attain the Sakṛdāgāmin fruit (once-returner, one who has attained the second stage of enlightenment). From the intermediate state of the heavens, they receive the intermediate state of humans. Residing here, they attain the cessation of desire realm. From the intermediate state of humans, they receive the intermediate state of the form realm. Residing there, they attain Parinirvana (complete nirvana) in the intermediate state.

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向一。從彼入別中間有。於此處而般涅槃。如是聲聞過四中間有。有諸部說家已斯陀含。斯陀含人中間有處。至一間地處。度人中間有如是如是。從欲天受欲天。如是可知。有人舍五陰生有處。受五陰中間有處。如是一切。我從此語今當說。云何有我我舍。此有受彼有若為。問曰。何所疑。答曰。見先師意互相違故生疑。有諸部說實無我。唯陰處是我。何以故。苦起而已。故世尊語迦栴延。唯苦生生。唯苦滅滅。彼但見苦起而已。故知諸部見無有我。如是。

複次何義說言無我。答無說故。世尊又語先尼梵志。如師所見法諦實說無我。

世尊言。如是見者是名為師。是名為多他阿伽度阿羅訶三藐三佛陀。是我所說彼諸部。見無說故。是故無我如是。

複次何義說無我。答自見其身故。世尊說言。無聞無知凡夫見色是我。我亦是色。色在我中。我在色中。如是四種四陰亦如是。若有我者不應自舍。其身見五陰是其體。譬如有人。自舍其身取提婆達多身見為其身見。其身是提婆達多。其身中有提婆達多。提婆達多中有其身。如舍其眼根。取提婆達多眼見。象牙見為其知見。而非其見。是故無我。如是。

複次何義說言無我。答我我所不可得故。

世尊告諸比丘。若有我者即有我所。若有我

【現代漢語翻譯】 現代漢語譯本 向一。從那個地方進入另一個地方之間存在『中間有』（Antarabhava，中陰）。于這個地方而般涅槃（Parinirvana，完全的涅槃）。像這樣，聲聞（Sravaka，弟子）超越了四種『中間有』。有些部派的說法是，已經證得斯陀含（Sakrdagamin，一來果）的人，在『中間有』的狀態中，到達一個間隔之地，然後度過『中間有』。像這樣，從欲天（Kama-deva，慾望之神）接受欲天之身，可以這樣理解。有人捨棄五陰（Panca-skandha，五蘊）而生於某個地方，又在『中間有』的狀態中接受五陰。所有這些都是如此。我現在要從這句話開始說起，怎樣才能捨棄『我』（Atman，自性）？這個『有』（bhava，存在）如何接受那個『有』？ 問：你有什麼疑問？ 答：因為看到先師的意旨互相違背，所以產生疑問。有些部派說實際上沒有『我』，只有陰（Skandha，蘊）、處（Ayatana，處）才是『我』。為什麼呢？因為苦（Dukkha，痛苦）生起而已。所以世尊（Bhagavan，佛陀）對迦旃延（Katyayana）說，唯有苦生起，唯有苦滅滅。他們只看到苦的生起而已。所以知道這些部派認為沒有『我』。就是這樣。 其次，為什麼說沒有『我』呢？答：因為沒有『說』（vada，言說）。世尊又對先尼梵志（Seniya the Brahmin）說，正如老師所見，法（Dharma，佛法）真實地宣說沒有『我』。 世尊說：像這樣見解的人，被稱為『師』，被稱為『多他阿伽度阿羅訶三藐三佛陀』（Tathagata Arhat Samyak-sambuddha，如來阿羅漢正等覺）。這是我所說的，那些部派因為見到沒有『說』，所以認為沒有『我』。就是這樣。 其次，為什麼說沒有『我』呢？答：因為親自見到自己的身體。世尊說：沒有聽聞、沒有知識的凡夫，認為色（Rupa，色蘊）是『我』，『我』也是，在『我』之中，『我』在色之中。像這樣四種，四陰（四大）也是這樣。如果存在『我』，就不應該捨棄自己的身體。他們認為五陰是他們的身體。譬如有人，捨棄自己的身體，取提婆達多（Devadatta）的身體，認為那是自己的身體，認為自己的身體是提婆達多，自己的身體中有提婆達多，提婆達多中有自己的身體。就像捨棄自己的眼根，取提婆達多的眼睛，用象牙來代替自己的知見，但那不是他的知見。所以沒有『我』。就是這樣。 其次，為什麼說沒有『我』呢？答：因為『我』和『我所』（mama, mine）是不可得的。 世尊告訴諸比丘：如果存在『我』，就存在『我所』。如果存在『我』

【English Translation】 English version To one. From that place entering another, there is an 'intermediate existence' (Antarabhava). At this place, one attains Parinirvana (complete Nirvana). Thus, a Sravaka (disciple) surpasses the four types of 'intermediate existence'. Some schools say that a Sakrdagamin (Once-Returner) in the 'intermediate existence' state, reaches a place with an interval, and then passes through the 'intermediate existence'. Like this, receiving a Kama-deva (desire god) body from the desire realm can be understood. Someone abandons the five skandhas (Panca-skandha) and is born in a place, and in the 'intermediate existence' state receives the five skandhas. All of this is so. I will now begin to speak from this statement, how can one abandon the 'self' (Atman)? How does this 'existence' (bhava) receive that 'existence'? Question: What is your doubt? Answer: Because I see the intentions of the former teachers contradicting each other, doubt arises. Some schools say that there is actually no 'self', only the skandhas (Skandha), and ayatanas (Ayatana) are the 'self'. Why? Because suffering (Dukkha) arises only. Therefore, the Bhagavan (Buddha) said to Katyayana, only suffering arises, only suffering ceases. They only see the arising of suffering. Therefore, it is known that these schools believe there is no 'self'. That is how it is. Secondly, why is it said that there is no 'self'? Answer: Because there is no 'saying' (vada). The Bhagavan also said to Seniya the Brahmin, as the teacher sees, the Dharma (Buddha's teachings) truthfully declares that there is no 'self'. The Bhagavan said: One who sees in this way is called a 'teacher', and is called 'Tathagata Arhat Samyak-sambuddha' (Thus Gone One, Worthy One, Perfectly Enlightened One). This is what I say, those schools, because they see that there is no 'saying', therefore they believe there is no 'self'. That is how it is. Secondly, why is it said that there is no 'self'? Answer: Because one personally sees one's own body. The Bhagavan said: Ordinary people without hearing or knowledge think that form (Rupa) is the 'self', the 'self' is also *, * is in the 'self', the 'self' is in form. Like this, the four types, the four skandhas are also like this. If there is a 'self', one should not abandon one's own body. They think that the five skandhas are their body. For example, someone abandons their own body, takes Devadatta's body, and thinks that is their body, thinks that their body is Devadatta, their body contains Devadatta, Devadatta contains their body. Just like abandoning one's own eye faculty, taking Devadatta's eyes, using ivory to replace one's own knowledge and perception, but that is not their knowledge and perception. Therefore, there is no 'self'. That is how it is. Secondly, why is it said that there is no 'self'? Answer: Because 'I' and 'mine' (mama) are unattainable. The Bhagavan told the Bhikkhus: If there is a 'self', then there is 'mine'. If there is a 'self'

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所即有我。我及我所諦實不可得。是故無我。彼諸部見我我所不可得故。是故無我如是。

複次何以故說無我。答不實言有故。如富樓那語諸比丘長老。佛所說法甚為難測。于無物中有我。

佛自言。我亦有如是長老我。但知此語不測深旨如是。不實言有故。知諸部見不實義故。是故無我。如是。

又諸部說。不可言有我。不可言無我。何以故。答我相不可言故。答有我者可說。如行行相可說。如無為無為相可說。如是我我相可說。

彼諸部見我相不可說故。是故有我無我不可說。如是。

複次何以故有我無我不可說。

答直置問記故。何以故。問記有四種。一者一問直記。二者先詰然後記。三者反問而記。四者直置不記。今者問我直置不記。是故不可言有我。不可言無我。如是。

複次何以故有我無我不可說。答定異合故。若有我便應可說。為是行為異行。為是無為異無為。此二種說既不定。是故不可言有我。不可言無我。如是。

複次何以故有我無我不可說。

答常無常合故。若有我可說。為是常為無常。此二種說應必有定而不定。是故不可說言有我。不可說言無我。如是。

複次何以故有我無我不可說。

答有無中依止故。

佛告

迦栴延。世間依二種。亦依有亦依無。以是故執有執無。是故有我無我不可說。如是又諸部說實有我何以故。語縛故。

佛言。是色痛想行識繫縛。從此世渡彼。

彼諸部見系說縛故。是故有我。如是。

複次何以故有我。答正見故。

佛言。有人見化生故。正見。

彼諸部見。正見故。是故有我。如是。

複次何以故有我。答佛說四念故。

佛言。觀見身受心法。若無我無可見四法。彼諸部見。佛說四念故。是故有我。如是。

複次何以故有我。答佛說聲聞故。

佛言。有人事火自炙其身。勸人自炙。以是故佛說有人。如是。若無人自無炙。亦無他可炙。

彼諸部見。佛說有人。是故見有我。如是。

複次諸部何故說有我。答一人出世多人得安樂生故。

佛語諸比丘。一切功德人生在世間。多人得安樂故。若無人誰生功德。

是諸部見一人生故。是故有我。如是。

又諸部說五陰是人是我。

問曰。何以故。答說界門故。

佛語比丘。六界門六觸是人。

彼諸部見。佛說六界門六觸是人。是故是人。如是。

複次何以故是人無異人。答佛說。外國有最上女人修多羅等故。

佛言。我所說是

【現代漢語翻譯】 現代漢語譯本 迦旃延（Kātyāyana，佛陀十大弟子之一）。世間依賴兩種觀點：存在和不存在。因此，人們執著于存在或不存在的觀念。所以，說有我或無我都是不可取的。同樣，一些部派聲稱存在真實的『我』（ātman），這是為什麼呢？因為語言的束縛。 佛陀說：『是色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）的繫縛，使眾生從此世渡到彼世。』 那些部派認為，因為存在繫縛的說法，所以有『我』。就是這樣。 再者，為什麼說有『我』呢？回答：因為有正見（samyag-dṛṣṭi，正確的見解）。 佛陀說：『有人看見化生（upapāduka，無父母而突然出生的眾生），所以有正見。』 那些部派認為，因為有正見，所以有『我』。就是這樣。 再者，為什麼說有『我』呢？回答：因為佛陀說了四念處（catu-smṛtyupasthāna，四種專注的修行）。 佛陀說：『觀身、受、心、法。如果沒有『我』，就無法觀察這四法。』那些部派認為，因為佛陀說了四念處，所以有『我』。就是這樣。 再者，為什麼說有『我』呢？回答：因為佛陀說了聲聞（śrāvaka，聽聞佛法而修行的人）。 佛陀說：『有人事火自焚其身，並勸他人自焚。因此，佛陀說有人。』就是這樣。如果沒有人，就沒有自焚者，也沒有可以被勸說自焚的人。 那些部派認為，因為佛陀說了有人，所以認為有『我』。就是這樣。 再者，各部派為什麼說有『我』呢？回答：因為一人出世，多人得到安樂。 佛陀對比丘們說：『一切功德之人出生在世間，使很多人得到安樂。如果沒有人，誰來產生功德呢？』 這些部派認為，因為一個人的出生，所以有『我』。就是這樣。 還有一些部派說，五蘊（pañca-skandha，構成個體的五種要素：色、受、想、行、識）是人，是『我』。 問：為什麼這樣說呢？回答：因為說了界門（dhātu-dvāra，要素之門）。 佛陀對比丘們說：『六界門（ṣaṭ-dhātu-dvāra，地、水、火、風、空、識六種要素之門），六觸（ṣaḍ-sparśa，六種感官接觸）是人。』 那些部派認為，佛陀說了六界門、六觸是人，所以五蘊是人。就是這樣。 再者，為什麼說這個人與其他人沒有區別呢？回答：因為佛陀說了，外國有最上等的女人，以及修多羅（sūtra，經）等等。 佛陀說：『我所說的是……』

【English Translation】 English version Kātyāyana (one of the ten great disciples of the Buddha). The world relies on two views: existence and non-existence. Therefore, people are attached to the notions of existence or non-existence. Thus, it is not appropriate to say that there is a self (ātman) or that there is no self. Likewise, some schools claim that there is a real 'self' (ātman). Why is that? Because of the bondage of language. The Buddha said: 'It is the bondage of form (rūpa, matter), feeling (vedanā, sensation), perception (saṃjñā, cognition), volition (saṃskāra, mental formations), and consciousness (vijñāna, awareness) that causes beings to cross from this world to the next.' Those schools believe that because there is talk of bondage, there is a 'self'. That is so. Furthermore, why is it said that there is a 'self'? Answer: Because there is right view (samyag-dṛṣṭi, correct understanding). The Buddha said: 'Someone sees a being born spontaneously (upapāduka, beings born without parents), therefore there is right view.' Those schools believe that because there is right view, there is a 'self'. That is so. Furthermore, why is it said that there is a 'self'? Answer: Because the Buddha spoke of the four foundations of mindfulness (catu-smṛtyupasthāna, four kinds of focused practice). The Buddha said: 'One observes the body, feeling, mind, and phenomena. If there were no 'self', one could not observe these four phenomena.' Those schools believe that because the Buddha spoke of the four foundations of mindfulness, there is a 'self'. That is so. Furthermore, why is it said that there is a 'self'? Answer: Because the Buddha spoke of the śrāvaka (one who listens to the Dharma and practices). The Buddha said: 'Someone serves fire and burns their own body, and encourages others to burn themselves. Therefore, the Buddha said there is someone.' That is so. If there were no one, there would be no one to burn themselves, nor anyone who could be persuaded to burn themselves. Those schools believe that because the Buddha said there is someone, they believe there is a 'self'. That is so. Furthermore, why do the various schools say there is a 'self'? Answer: Because when one person appears in the world, many beings attain happiness. The Buddha said to the monks: 'When a person of merit is born into the world, many beings attain happiness. If there were no one, who would generate merit?' These schools believe that because of the birth of one person, there is a 'self'. That is so. Also, some schools say that the five aggregates (pañca-skandha, the five elements that constitute an individual: form, feeling, perception, volition, and consciousness) are the person, are the 'self'. Question: Why is it said so? Answer: Because the element-doors (dhātu-dvāra, the doors of the elements) are spoken of. The Buddha said to the monks: 'The six element-doors (ṣaṭ-dhātu-dvāra, the doors of the six elements: earth, water, fire, wind, space, and consciousness), the six contacts (ṣaḍ-sparśa, six sensory contacts) are the person.' Those schools believe that the Buddha said the six element-doors and the six contacts are the person, therefore the five aggregates are the person. That is so. Furthermore, why is it said that this person is no different from other people? Answer: Because the Buddha said that in foreign lands there are supreme women, and sūtras (scriptures), and so on. The Buddha said: 'What I say is...'

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最上女人。若白若黑若青若細滑。若方若長若短若細腰若肥。即是人更無異人。如是。

又佛語比丘。有人見一比丘可憎。若短若瘺若躍。如是。

複次佛說。我天眼見眾生可愛可憎等。如是。

複次說彼地獄人如燒積薪。燒地獄人亦復如是。

前所說最上女人等及見比丘可憎。佛見眾生可愛可憎。乃至燒地獄人如燒積薪等。但是五陰是人。更無異人。是諸部見。佛說陰是人。是故是人。如是。

又諸部說人異五陰。何以故。

答如擔重擔人故。

佛言。重擔是五陰。擔者是人。如是。

以是故人與陰各。是故人與陰異。如是。

複次何以故人異陰。

佛言人取。愛為。其第二久遠輪轉是故人與。愛異以是故人。與陰各如是。

複次何以故人與陰各。答受業果故。佛說偈言。

生世樂歡喜　　異世樂欣然 　作福二處歡　　自見其業凈 　此世業報竟　　來世復應受 　陰壞隨業往　　更受異陰身

彼諸部見受業報故。是故人與陰各。如是。

複次何以故人與陰各。答是我說故。

佛言。我前世時作轉輪聖王。名曰善見。亦名大天。以是故今受新陰前我不異。是故人與陰各。如是。

複次何以故人與陰各。答無記

【現代漢語翻譯】 現代漢語譯本 最上等的女人，無論是白面板、黑面板、青色面板，還是細滑的、方形臉、長臉、短臉、細腰、肥胖，都是人，沒有其他不同的人。就是這樣。 還有，佛對比丘說，有人看到一個比丘令人厭惡，無論是矮個子、有瘺管、跳躍，都是人。就是這樣。 再次，佛說，我用天眼看到眾生，有可愛的，有可憎的等等。就是這樣。 再次，（佛）說那些地獄裡的人就像燃燒的柴堆，燃燒地獄裡的人也是這樣。 前面所說的最上等的女人等等，以及看到令人厭惡的比丘，佛看到眾生有可愛有可憎，乃至燃燒地獄裡的人像燃燒的柴堆等等，這些都只是五陰（色、受、想、行、識），是人，沒有其他不同的人。這是各部的見解。佛說五陰是人，所以（五陰）就是人。就是這樣。 還有，各部說人與五陰不同。為什麼呢？ 回答說，就像挑著重擔的人一樣。 佛說，重擔是五陰，挑擔子的是人。就是這樣。 因此，人與五陰是各自獨立的。所以人與五陰是不同的。就是這樣。 再次，為什麼人與五陰不同呢？ 佛說，人取（五陰），以愛為（因），因此第二（世）久遠地輪轉，所以人與愛不同，因此人與五陰各自獨立。就是這樣。 再次，為什麼人與五陰各自獨立？回答說，因為承受業果的緣故。佛說偈語： 『生在世間，享受快樂，心生歡喜；在不同的世間，享受快樂，同樣欣然。 行善積福，兩處都歡喜；親自見到自己的業是清凈的。 此世的業報已經結束，來世還要繼續承受；五陰壞滅，隨著業力前往，再次承受不同的五陰之身。』 那些各部的見解認為，因為承受業報的緣故，所以人與五陰各自獨立。就是這樣。 再次，為什麼人與五陰各自獨立？回答說，因為我說過的緣故。 佛說，我前世的時候，做轉輪聖王（Chakravarti-raja，擁有統治世界的輪寶的理想君主），名叫善見（Sudarsana），也叫大天（Mahadeva）。因此現在承受新的五陰，（但）前世的我與現在沒有不同。所以人與五陰各自獨立。就是這樣。 再次，為什麼人與五陰各自獨立？回答說，無記（不可言說）。

【English Translation】 English version The most superior woman, whether white, black, or bluish, whether smooth, square-faced, long-faced, short-faced, slender-waisted, or plump, is a person, and there is no different person. Thus it is. Furthermore, the Buddha said to the Bhikshus (monks), if someone sees a Bhikshu who is repulsive, whether short, with fistulas, or leaping, is a person. Thus it is. Again, the Buddha said, with my divine eye, I see beings who are lovable, repulsive, and so on. Thus it is. Again, (the Buddha) said that those people in hell are like burning firewood, and burning people in hell is also like that. The aforementioned most superior woman, etc., and seeing a repulsive Bhikshu, the Buddha seeing beings who are lovable and repulsive, and even burning people in hell like burning firewood, etc., these are all just the five Skandhas (form, feeling, perception, mental formations, and consciousness), which constitute a person, and there is no different person. This is the view of various schools. The Buddha said that the Skandhas are a person, therefore (the Skandhas) are a person. Thus it is. Furthermore, various schools say that the person is different from the five Skandhas. Why? The answer is, like a person carrying a heavy burden. The Buddha said, the heavy burden is the five Skandhas, and the one who carries the burden is the person. Thus it is. Therefore, the person and the Skandhas are separate. Therefore, the person and the Skandhas are different. Thus it is. Again, why is the person different from the Skandhas? The Buddha said, the person takes (the Skandhas), with love as (the cause), therefore, in the second (life), there is a long cycle of rebirth, so the person is different from love, therefore the person and the Skandhas are separate. Thus it is. Again, why are the person and the Skandhas separate? The answer is, because of receiving the results of karma. The Buddha spoke in verse: 'Born in this world, enjoying happiness, the heart rejoices; in different worlds, enjoying happiness, likewise gladly. Performing good deeds and accumulating blessings, rejoicing in both places; personally seeing that one's karma is pure. The karmic retribution of this life has ended, and in the next life, one must continue to receive; the Skandhas are destroyed, following the force of karma, and again receiving a different body of Skandhas.' Those various schools believe that because of receiving karmic retribution, therefore the person and the Skandhas are separate. Thus it is. Again, why are the person and the Skandhas separate? The answer is, because I said so. The Buddha said, in my previous life, I was a Chakravarti-raja (ideal universal ruler who possesses the wheel jewel), named Sudarsana (good looking), also named Mahadeva (great god). Therefore, now receiving new Skandhas, (but) the previous me is not different from the present. Therefore, the person and the Skandhas are separate. Thus it is. Again, why are the person and the Skandhas separate? The answer is, Avyakrta (inexpressible).

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處說故。

佛言。陰無常不說人無常。有時說。陰是無常相。有時說。陰是常相。以是故常相異無常相異。是故人與陰各如是。

又諸部說人是常。何以故。答無本故。人不應生死中行。

如佛所說。生死無本眾生輪轉。生死源本不可知。如是。是故人無本。

若人無本亦無其末。是故人常如是。

複次何以故人常。答憶過去世故。

佛言。憶一生乃至憶過去無數劫生。陰壞雖流轉生死而人不壞。

彼諸部見。憶一生乃至憶過去無數劫生故。是故人常。如是。

複次何以故人常。答說處故。

佛言。渡彼岸住彼地名婆羅門。如是。佛復言。既已渡彼岸更不復還。如是。佛復說。渡彼岸者住彼處不墮落。既至彼岸無復憂惱。如是。

若人見渡彼岸者。住彼處不墮落。無憂惱故。是故人常。

彼諸部見。佛說處故。是故人常。

複次何以故人常。答至不動樂故。

佛說偈言。

如是正解脫　　渡欲淤泥流 　智者莫能測　　得至無動樂

彼諸部見。佛說至無動樂故。是故人常。以是人至不動樂無陰故。是人不可知處。是故人常。如是。

又諸部說人無常。問何以故。

答有本故。

佛語比丘。有一人生為

【現代漢語翻譯】 現代漢語譯本： 處所說明的緣故。

佛說：『五陰（蘊，skandha）是無常的，但不能因此說人也是無常的。』有時說，五陰是無常的表相；有時說，五陰是常的表相。因此，常的表相與無常的表相是不同的。所以，人與五陰各自如此。

又有各個部派說人是常的。為什麼呢？回答是：因為人沒有根本的緣故。人不應該在生死中流轉。

如佛所說：『生死沒有根本，眾生輪迴。生死的源頭根本無法得知。』像這樣，所以人沒有根本。

如果人沒有根本，也沒有終末，所以人是常的，像這樣。

再次，為什麼人是常的呢？回答是：因為能憶起過去世的緣故。

佛說：『能憶起一生，乃至憶起過去無數劫的生命。五陰壞滅，雖然流轉生死，但人不會壞滅。』

那些部派認為，因為能憶起一生，乃至憶起過去無數劫的生命，所以人是常的，像這樣。

再次，為什麼人是常的呢？回答是：因為佛說了處所的緣故。

佛說：『渡過彼岸，住在彼地，名為婆羅門（Brāhmaṇa）。』像這樣。佛又說：『既然已經渡過彼岸，就不再返回。』像這樣。佛又說：『渡過彼岸的人，住在彼處，不會墮落。既然到達彼岸，就沒有憂愁煩惱。』像這樣。

如果有人見到渡過彼岸的人，住在彼處，不會墮落，沒有憂愁煩惱，所以人是常的。

那些部派認為，佛說了處所的緣故，所以人是常的。

再次，為什麼人是常的呢？回答是：因為到達不動之樂的緣故。

佛說偈語：

『如此才是真正的解脫，渡過慾望的淤泥和洪流，智者無法測度，得至不動之樂。』

那些部派認為，佛說到達不動之樂的緣故，所以人是常的。因為人到達不動之樂，沒有五陰的緣故，這個人是不可知的處所，所以人是常的，像這樣。

又有各個部派說人是無常的。問：為什麼呢？

答：因為人有根本的緣故。

佛對比丘說：『有一個人生為…』

【English Translation】 English version: Because of the explanation of the place.

The Buddha said: 'The skandhas (aggregates) are impermanent, but it cannot be said that a person is impermanent.' Sometimes it is said that the skandhas are the appearance of impermanence; sometimes it is said that the skandhas are the appearance of permanence. Therefore, the appearance of permanence is different from the appearance of impermanence. Therefore, the person and the skandhas are each like this.

Furthermore, various schools say that the person is permanent. Why? The answer is: because the person has no root. The person should not transmigrate in birth and death.

As the Buddha said: 'Birth and death have no root, sentient beings revolve. The origin of birth and death cannot be known.' Like this, therefore the person has no root.

If the person has no root and no end, therefore the person is permanent, like this.

Again, why is the person permanent? The answer is: because one can remember past lives.

The Buddha said: 'One can remember one life, even countless past lives. The skandhas are destroyed, although they transmigrate in birth and death, but the person is not destroyed.'

Those schools believe that because one can remember one life, even countless past lives, therefore the person is permanent, like this.

Again, why is the person permanent? The answer is: because the Buddha spoke of a place.

The Buddha said: 'Crossing to the other shore, dwelling in that land, is called a Brāhmaṇa (Brahmin).' Like this. The Buddha also said: 'Since one has already crossed to the other shore, one will not return.' Like this. The Buddha also said: 'Those who cross to the other shore, dwelling in that place, will not fall. Since one has reached the other shore, there is no more worry or distress.' Like this.

If someone sees those who cross to the other shore, dwelling in that place, not falling, without worry or distress, therefore the person is permanent.

Those schools believe that because the Buddha spoke of a place, therefore the person is permanent.

Again, why is the person permanent? The answer is: because one reaches the immovable bliss.

The Buddha spoke in verse:

'Such is true liberation, crossing the mud and stream of desire, the wise cannot fathom, attaining immovable bliss.'

Those schools believe that because the Buddha said one reaches immovable bliss, therefore the person is permanent. Because the person reaches immovable bliss, without the skandhas, this person is an unknowable place, therefore the person is permanent, like this.

Furthermore, various schools say that the person is impermanent. Question: Why?

Answer: Because the person has a root.

The Buddha said to the Bhikshus (monks): 'There is a person born as...'

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一切人安樂如是。

若有生有其本。若有本有其末。是故人無常。如是。

複次何以故人無常。答佛說語新故。

佛言。新生天好顏色端正威德。新者無常法名新。是故人無常。如是。

複次何以故人無常。答倒法故。

佛言。波斯匿王雖為人王。異世時倒如是。若有倒法成無常。是故人無常。

複次何以故人無常。答落生故。

涅槃常不落不生。

依佛說言。我見眾生落生。以是故依佛說落生。是故人無常。

複次何以故人無常。答生老病死法故。

佛言。我是無數四部眾善知識。以生死故來至我所得脫生死。生老病死是無常法。是故人無常。如是。

是故從此修多羅以為本。有說。無實我如是。有言。不可說有我如是。

有說。有我如是。

是故我等生疑。雖然為當實有我。為假設而已。以是故。有說五陰是我。有說我異五陰。有說常。有說無常。如是。是故我等生疑。

問曰。云何人舍此有更受異有。

答如修多羅意。教化力可知五盛陰。成人以為實人以五盛陰。成人以為實人故不可言。人常無常。如是。

難曰。前章所說無我為首。各有所執。云何解釋。令得開解。答如前所說。苦起而已。無我如是。

【現代漢語翻譯】 現代漢語譯本：一切人都希望得到安樂，是這樣的。

如果事物產生，必有其根本；如果事物有根本，必有其終結。因此，人是無常的，就是這樣。

再問，為什麼人是無常的呢？回答是，佛陀說事物是新舊交替的。

佛陀說：新生的天人擁有美好的容顏，端正的相貌和威嚴的德行。『新』意味著無常的法則，名為『新』。因此，人是無常的，就是這樣。

再問，為什麼人是無常的呢？回答是，因為有顛倒之法。

佛陀說：波斯匿王（Pasenadi，古代憍薩羅國國王）雖然貴為人王，但異世之時也會顛倒。如果存在顛倒之法，就會成就無常。因此，人是無常的。

再問，為什麼人是無常的呢？回答是，因為有墮落和出生。

涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是恒常的，沒有墮落，也沒有出生。

依照佛陀所說，我看見眾生有墮落和出生。因此，依照佛陀所說，有墮落和出生。所以，人是無常的。

再問，為什麼人是無常的呢？回答是，因為有生、老、病、死這些法則。

佛陀說：我是無數四部眾（比丘、比丘尼、優婆塞、優婆夷）的善知識。因為有生死，他們來到我這裡，從而得以解脫生死。生、老、病、死是無常的法則。因此，人是無常的，就是這樣。

因此，從此修多羅（Sutra，佛經）作為根本，有人說：沒有真實的『我』，就是這樣。有人說：不可說有『我』，就是這樣。

有人說：有『我』，就是這樣。

因此，我們產生疑問：到底是否真的有『我』，還是隻是假設而已？因此，有人說五陰（Skandha，色、受、想、行、識）是『我』，有人說『我』異於五陰，有人說『我』是常，有人說『我』是無常，就是這樣。因此，我們產生疑問。

問：人如何捨棄此處的存在，而又接受另一種存在呢？

答：如修多羅的意義，通過教化的力量可以瞭解五盛陰（五陰熾盛的狀態）。成就人為真實的人，以五盛陰成就人為真實的人，所以不可說人是常還是無常，就是這樣。

難：前一章所說以無我為首，各自有所執著，如何解釋才能使他們開悟理解？答：如前所說，只是苦的生起而已，沒有『我』，就是這樣。

【English Translation】 English version: All beings desire happiness, so it is.

If there is arising, there must be a root; if there is a root, there must be an end. Therefore, humans are impermanent, so it is.

Furthermore, why are humans impermanent? The answer is that the Buddha said things are new and old.

The Buddha said: Newly born devas (devas, celestial beings) have beautiful faces, upright appearances, and majestic virtues. 'New' signifies the law of impermanence, called 'new'. Therefore, humans are impermanent, so it is.

Furthermore, why are humans impermanent? The answer is because of the law of inversion.

The Buddha said: King Pasenadi (Pasenadi, King of Kosala) , although a king, will be inverted in another life. If there is a law of inversion, it will accomplish impermanence. Therefore, humans are impermanent.

Furthermore, why are humans impermanent? The answer is because of falling and birth.

Nirvana (Nirvana, the state of liberation from the cycle of birth and death) is constant, without falling and without birth.

According to the Buddha's words, I see beings falling and being born. Therefore, according to the Buddha's words, there is falling and birth. Therefore, humans are impermanent.

Furthermore, why are humans impermanent? The answer is because of the laws of birth, old age, sickness, and death.

The Buddha said: I am the good teacher of countless fourfold assemblies (bhikkhus, bhikkhunis, upasakas, upasikas). Because of birth and death, they come to me, so they can be liberated from birth and death. Birth, old age, sickness, and death are impermanent laws. Therefore, humans are impermanent, so it is.

Therefore, taking this Sutra (Sutra, Buddhist scripture) as the foundation, some say: There is no real 'self', so it is. Some say: It cannot be said that there is a 'self', so it is.

Some say: There is a 'self', so it is.

Therefore, we have doubts: Is there really a 'self', or is it just a hypothesis? Therefore, some say the five Skandhas (Skandha, form, feeling, perception, volition, consciousness) are the 'self', some say the 'self' is different from the five Skandhas, some say the 'self' is permanent, some say the 'self' is impermanent, so it is. Therefore, we have doubts.

Question: How does a person abandon this existence and receive another existence?

Answer: According to the meaning of the Sutra, through the power of teaching, one can understand the five aggregates in their intensified state (the state of the five aggregates being intense). Accomplishing a person as a real person, using the five aggregates in their intensified state to accomplish a person as a real person, therefore it cannot be said that a person is permanent or impermanent, so it is.

Objection: The previous chapter said that 'no-self' is the foremost, and each has their own attachment. How can it be explained to enlighten them? Answer: As said before, it is just the arising of suffering, there is no 'self', so it is.

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我等今說。

苦者苦生滅是苦性。

佛欲顯示苦性。語迦旃延言。苦生生苦滅滅我相生滅不可言。是故佛說如是。

複次如前所說。無說故無我。如是。我等今說。我等相。從信受。

如佛為外道說。雖有我是假名我不實說我依有漏陰。

佛見去來法說是我非實我。

如佛說依行行故受名。是故佛說。

說名我如是。

複次如前所說。自見其身故無我。如是。我等今說。答曰。無明所覆。五陰無我謂為我。

如新生無知小兒。見余母人謂為其母五。陰無我謂為我亦復。如是是佛所說如是。

複次如前所說。無我。我我所不可得故。如是。我等今說。答曰。佛說依不自在我我所實性不可得。如是。

為他所制者不名自制。若自製者不名他制。是故斷自他制不斷我。如是。

複次如前所說。不實言有故無我。如是。

我等今說。答不實有故。

不實與無法共合無。而言有此言難信。是故斷無言有不斷我。如是。

如諸部前所說。相不可說故。

不可說有我無我。如是。我等今說。曰我常無常相等不可說。有我等可說。

如佛說。有人自炙身等一切。

複次如佛說。無聞無知凡夫以惡業為相。聰明之人以

【現代漢語翻譯】 現代漢語譯本 我等現在要說了。

苦的本質是苦的生滅。

佛陀爲了顯示苦的本質，對迦旃延（Katyayana，佛陀的弟子）說：『苦的產生是苦的產生，苦的滅亡是苦的滅亡，我相的生滅是不可言說的。』所以佛陀這樣說。

再次，如前面所說，因為沒有說，所以沒有我。像這樣，我等現在要說，我等的相，是從信受而來的。

如佛陀為外道所說：『雖然有我，但這只是假名，我不是真實地在說我，我是依于有漏的五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）而存在。』

佛陀見到過去和未來的法，說這是我，但不是真實的我。

如佛陀所說，依於行為而行，因此而得名。所以佛陀這樣說。

說名為我，就是這樣。

再次，如前面所說，因為自己見到自己的身體，所以沒有我。像這樣，我等現在要說。回答說：『因為無明（Avidya，對事物真相的迷惑）所覆蓋，五陰本無我，卻被認為是『我』。』

就像剛出生的無知的小孩，見到其他的母親，卻認為是自己的母親。五陰本無我，卻被認為是『我』，也是這樣。這是佛陀所說的。

再次，如前面所說，因為沒有我，我和我所擁有的東西都不可得。像這樣，我等現在要說。回答說：『佛陀說，依于不自在，我和我所的真實本性是不可得的。』

被他人所控制的，不能稱為是自己控制；如果自己能控制，就不能被稱為被他人控制。因此，斷除自己和他人的控制，並不能斷除我。像這樣。

再次，如前面所說，因為不真實地說有，所以沒有我。像這樣。

我等現在要說。回答說：『因為不真實地存在。』

不真實與無法共同結合，本來沒有，卻說有，這話難以令人相信。因此，斷除說沒有卻說有的說法，並不能斷除我。像這樣。

如各個部派之前所說，相是不可說的。

不可說是有我還是無我。像這樣，我等現在要說。說我常還是無常等等，都是不可說的。有我等等是可以說的。

如佛陀所說，有人自己燒灼身體等等一切。

再次，如佛陀所說，沒有聽聞和沒有智慧的凡夫以惡業為相，聰明的人以……

【English Translation】 English version We will now speak.

The nature of suffering is the arising and ceasing of suffering.

The Buddha, wishing to reveal the nature of suffering, said to Katyayana (a disciple of the Buddha): 'The arising of suffering is the arising of suffering, the ceasing of suffering is the ceasing of suffering, and the arising and ceasing of the self-image is unspeakable.' Therefore, the Buddha spoke thus.

Again, as previously stated, because there is no speaking, there is no self. Thus, we will now speak; our self-image comes from faith and acceptance.

As the Buddha said to the heretics: 'Although there is a self, it is only a provisional name. I am not truly speaking of a self; I exist dependent on the defiled five Skandhas (the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness).'

The Buddha, seeing the laws of the past and future, said that this is the self, but not the real self.

As the Buddha said, one acts according to actions, and thus receives a name. Therefore, the Buddha spoke thus.

To say 'name is self' is like this.

Again, as previously stated, because one sees one's own body, there is no self. Thus, we will now speak. The answer is: 'Covered by ignorance (Avidya, delusion about the true nature of things), the five Skandhas, which are without self, are mistaken for 'self'.'

Just like a newborn, ignorant child who sees another's mother and thinks she is his own. The five Skandhas, which are without self, are mistaken for 'self', and it is also like this. This is what the Buddha said.

Again, as previously stated, because there is no self, neither the self nor what belongs to the self can be obtained. Thus, we will now speak. The answer is: 'The Buddha said that, dependent on non-independence, the true nature of the self and what belongs to the self cannot be obtained.'

One who is controlled by others cannot be called self-controlled; if one is self-controlled, one cannot be called controlled by others. Therefore, cutting off self-control and control by others does not cut off the self. Thus.

Again, as previously stated, because one falsely says there is existence, there is no self. Thus.

We will now speak. The answer is: 'Because there is false existence.'

Falsehood and non-existence combine together; originally there is nothing, but one says there is, and this statement is hard to believe. Therefore, cutting off the statement of saying there is when there is not does not cut off the self. Thus.

As the various schools previously stated, the characteristics are unspeakable.

It cannot be said whether there is a self or no self. Thus, we will now speak. To say that the self is permanent or impermanent, etc., is unspeakable. To say there is a self, etc., is speakable.

As the Buddha said, some people burn their own bodies, etc., everything.

Again, as the Buddha said, an unlearned and unwise common person takes evil karma as a sign, while a wise person takes...

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善業為相。是故諸部語不可依。如是。

如諸部前所說。有我無我直置問不記故。如是。我等今說。問不相應故。是故直置。相應故不直置。

如佛記。無知凡夫人不善。聰明人善。是故諸部語不可依。如是。

如諸部前所說。有我無我不可說定異故。如是。我等今說。若我驗者應是行為異行。如是。正說為是行為異行應說。是故應遣諸部語不可依。如是。

如諸部前所說。有我無我不可說常無常故。如是。我等今說。

若我有無中可說成斷見常見。

若依此二見佛所不許。

若言無人者成過不記之類。此言不可。何以故。若言無人者是名邪見。

若言有人者是名正見。是故有人可說。

如修多羅中說。若言無人名為邪見。若言有人名為我見。若言有者是其常無常故。若如此者行成常無常故。若同有有者。行無常無為常人不如是。同有不同常無常應可知。如是。

如諸部前所說。有我無我不可說。有無中依止故。如是。我等今說。

若都無我。佛不應說有依止。是佛說有依止故。是故有我可說。如是。

如諸部前所說。有我語縛故。如是。

我等今說。

無人可縛而有縛。如王獄縛。雖無人而有縛有結。如有繩有結。無繩無

【現代漢語翻譯】 現代漢語譯本：善業是（判斷的標準和）表相。因此，各部派的說法不可依賴。就是這樣。

就像各部派之前所說，對於『有我』（ātman，靈魂）或『無我』的提問，直接置之不理，不作回答。就是這樣。我們現在說，因為提問不相應，所以直接置之不理；因為相應，所以不直接置之不理。

就像佛陀所記述的，無知的凡夫做不善之事，聰明的人做善事。因此，各部派的說法不可依賴。就是這樣。

就像各部派之前所說，『有我』或『無我』不可說是絕對的差異。就是這樣。我們現在說，如果驗證『我』的存在，應該是行為和異行。就是這樣。正確的說法應該是行為和異行應該被說出。因此，應該摒棄各部派的說法，不可依賴。就是這樣。

就像各部派之前所說，『有我』或『無我』不可說是常或無常。就是這樣。我們現在說，

如果在『有我』或『無我』中可以被說成是斷見（ucchedadṛṣṭi，認為人死後一切皆無的見解）或常見（śāśvatadṛṣṭi，認為存在永恒不變的靈魂的見解）。

如果依賴這兩種見解，是不被佛陀允許的。

如果說沒有人，就成了過失，屬於不記之類。這種說法不可行。為什麼呢？如果說沒有人，這就被稱為邪見（mithyā dṛṣṭi，錯誤的見解）。

如果說有人，這就被稱為正見（samyag-dṛṣṭi，正確的見解）。因此，『有人』是可以說的。

就像修多羅（sūtra，佛經）中所說，如果說沒有人，就稱為邪見；如果說有人，就稱為我見（ātma-dṛṣṭi，執著于自我的見解）；如果說『有』，就是常或無常。如果這樣，行為就成了常或無常。如果和『有』相同，行為就是無常，無為（asaṃskṛta，不生不滅的涅槃狀態）是常，人不是這樣。相同『有』和不同常無常應該可以知道。就是這樣。

就像各部派之前所說，『有我』或『無我』不可說，因為依止於『有』或『無』之中。就是這樣。我們現在說，

如果完全沒有『我』，佛陀不應該說有依止。因為佛陀說了有依止，所以『有我』是可以說的。就是這樣。

就像各部派之前所說，『有我』是語言的束縛。就是這樣。

我們現在說，

沒有人可以被束縛，卻有束縛，就像國王的監獄的束縛。即使沒有人，也有束縛和結。就像有繩子有結，沒有繩子就沒有結。

【English Translation】 English version: Good karma is the characteristic (and standard of judgment). Therefore, the teachings of the various schools are not to be relied upon. Thus it is.

As the various schools have said before, regarding the question of 'having a self' (ātman, soul) or 'no-self,' it is directly set aside and not answered. Thus it is. We now say that because the question is not appropriate, it is directly set aside; because it is appropriate, it is not directly set aside.

As the Buddha recorded, ignorant ordinary people do unwholesome deeds, and intelligent people do wholesome deeds. Therefore, the teachings of the various schools are not to be relied upon. Thus it is.

As the various schools have said before, 'having a self' or 'no-self' cannot be said to be absolute difference. Thus it is. We now say that if the existence of 'self' is verified, it should be action and different action. Thus it is. The correct statement should be that action and different action should be spoken of. Therefore, the teachings of the various schools should be discarded and not relied upon. Thus it is.

As the various schools have said before, 'having a self' or 'no-self' cannot be said to be permanent or impermanent. Thus it is. We now say,

If in 'having a self' or 'no-self' it can be said to be a annihilationist view (ucchedadṛṣṭi, the view that after death everything ceases to exist) or an eternalist view (śāśvatadṛṣṭi, the view that there is an eternal and unchanging soul).

If relying on these two views, it is not permitted by the Buddha.

If it is said that there is no person, it becomes a fault and belongs to the category of unrecordable. This statement is not feasible. Why? If it is said that there is no person, this is called a wrong view (mithyā dṛṣṭi, incorrect view).

If it is said that there is a person, this is called a right view (samyag-dṛṣṭi, correct view). Therefore, 'there is a person' can be said.

As it is said in the sutras (sūtra, Buddhist scriptures), if it is said that there is no person, it is called a wrong view; if it is said that there is a person, it is called a self-view (ātma-dṛṣṭi, clinging to the self); if it is said 'there is,' it is permanent or impermanent. If so, action becomes permanent or impermanent. If it is the same as 'there is,' action is impermanent, unconditioned (asaṃskṛta, the uncreated state of nirvana) is permanent, people are not like this. The same 'there is' and different permanent and impermanent should be knowable. Thus it is.

As the various schools have said before, 'having a self' or 'no-self' cannot be said, because it relies on 'having' or 'not having.' Thus it is. We now say,

If there is completely no 'self,' the Buddha should not say there is reliance. Because the Buddha said there is reliance, 'having a self' can be said. Thus it is.

As the various schools have said before, 'having a self' is a bondage of language. Thus it is.

We now say,

No one can be bound, yet there is bondage, like the bondage of the king's prison. Even if there is no one, there is bondage and knots. Just as there is a rope with knots, without a rope there are no knots.

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結。如是。無我而有語縛。如是。如諸部前所說。有我正見故。如是。我等今說。

依有漏陰。佛說有人以人見有人故。名為正見。如是。

如諸部前所說。有我。佛說四念故。如是。我等今說。

佛語迦旃延。唯心而已。欲顯身受心法故。說唯心而已成諸法。更無異。如是。

如諸部前所說。有我。佛說聲聞故。如是。我等今說。

聲聞說處。依止法聲聞說而已更無異。如諸部前所說。有我。有說故如是。我等今說。

佛說有人假名。是故是其朋。無我。若實無我不成殺生殺者。亦無所殺亦無偷盜邪淫妄語飲酒亦如是。

如是無我若無我者。五逆亦無縱任。諸根無起善惡者無縛。無解縛者亦無所縛。亦無作者亦無業。亦無報。若業無者果報亦無。業果報無者亦無生死。而眾生以業果報輪轉生死。若無生死者。生死因亦無。若無因者因滅亦無。若因滅無者趣道亦無。如是四諦亦無。若無四諦。亦無佛說四諦。若無佛者亦無有僧。如是無人者。三寶四諦亦無。如是諸說並所不應。以是故無人者成上諸過。後過亦生。若有人有我者。上所說無過。如佛說修多羅。真應當知。是故實有我。如諸部前所說。五陰是人是我界門故。如是。我等今說。

若人命我異。是修多羅不

【現代漢語翻譯】 現代漢語譯本： 結論。確實如此。雖然無我，但有語言上的束縛。確實如此。正如各部派之前所說，因為有我見才是正見。確實如此。我們現在這樣說。

依據有漏的五陰，佛陀說有人，因為人看見了人，所以稱為正見。確實如此。

正如各部派之前所說，有我，佛陀才說四念處。確實如此。我們現在這樣說。

佛陀對迦旃延（Kātyāyana，佛陀弟子名）說，一切唯是心而已。爲了顯示身、受、心、法，所以說一切唯心才能成就諸法，除此之外沒有別的。確實如此。

正如各部派之前所說，有我，佛陀才說聲聞（Śrāvaka，聽聞佛法而悟道的弟子）。確實如此。我們現在這樣說。

聲聞所說的處所，是依據法，聲聞才這樣說，除此之外沒有別的。正如各部派之前所說，有我，所以才能有所說。確實如此。我們現在這樣說。

佛陀說人只是假名。因此，這個人是他的朋友。如果沒有我，如果真的沒有我，那麼殺生就不會成立，沒有殺生者，也沒有被殺者，偷盜、邪淫、妄語、飲酒也是如此。

這樣，如果沒有我，如果真的沒有我，那麼五逆罪（matricide, patricide, arhat-slaying, injuring a Buddha, creating schism in the Sangha）也不會存在，諸根也不會產生善惡，沒有被束縛者，也沒有解脫者，也沒有被束縛的對象，也沒有作者，也沒有業，也沒有報應。如果業不存在，那麼果報也不存在。如果業果報不存在，那麼生死輪迴也不存在。而眾生因為業果報而在生死中輪迴。如果沒有生死，那麼生死的因也不存在。如果沒有因，那麼因的滅除也不存在。如果因的滅除不存在，那麼趣向解脫的道路也不存在。這樣，四諦（Four Noble Truths）也不存在。如果沒有四諦，那麼佛陀所說的四諦也不存在。如果沒有佛陀，那麼僧團（Saṃgha，佛教僧侶團體）也不存在。這樣，如果沒有人，那麼三寶（佛、法、僧）、四諦也不存在。這樣，這些說法都是不應該的。因此，如果沒有人，就會造成上述的種種過失，以及後續的過失。如果有人，有我，那麼上述的過失就不會存在。正如佛陀在經（Sūtra，佛經）中所說，真應當知道。因此，實際上有我。正如各部派之前所說，五陰（Skandhas，構成個體的五種要素：色、受、想、行、識）是人，是我，是界門。確實如此。我們現在這樣說。

如果人、命、我是不同的，那麼這個經就不成立。

【English Translation】 English version: Conclusion. It is so. Although there is no self, there is linguistic constraint. It is so. As the various schools have said before, because there is the right view of self, it is so. We now say this.

Relying on the defiled skandhas (aggregates), the Buddha said that there is a person, because a person sees a person, it is called right view. It is so.

As the various schools have said before, there is self, therefore the Buddha spoke of the Four Foundations of Mindfulness. It is so. We now say this.

The Buddha said to Kātyāyana (a disciple of the Buddha), 'It is only mind.' To reveal body, sensation, mind, and phenomena, it is said that only mind can accomplish all dharmas, and there is nothing else. It is so.

As the various schools have said before, there is self, therefore the Buddha spoke of the Śrāvaka (a disciple who attains enlightenment by hearing the teachings). It is so. We now say this.

The place spoken of by the Śrāvaka is based on the Dharma, and the Śrāvaka speaks of it, and there is nothing else. As the various schools have said before, there is self, therefore there is speech. It is so. We now say this.

The Buddha said that a person is a provisional name. Therefore, this person is his friend. If there is no self, if there is truly no self, then killing will not be established, there is no killer, nor is there one who is killed, and so it is with stealing, sexual misconduct, false speech, and drinking alcohol.

Thus, if there is no self, if there is truly no self, then the five heinous crimes (matricide, patricide, arhat-slaying, injuring a Buddha, creating schism in the Sangha) would not exist, the senses would not give rise to good or evil, there would be no one bound, no one liberated, nor anything to be bound, no actor, no karma, and no retribution. If there is no karma, then there is no karmic result. If there is no karmic result, then there is no cycle of birth and death. And sentient beings revolve in the cycle of birth and death because of karmic results. If there is no birth and death, then there is no cause of birth and death. If there is no cause, then there is no cessation of cause. If there is no cessation of cause, then there is no path to liberation. Thus, the Four Noble Truths do not exist. If there are no Four Noble Truths, then the Four Noble Truths spoken of by the Buddha do not exist. If there is no Buddha, then there is no Saṃgha (the Buddhist monastic community). Thus, if there is no person, then the Three Jewels (Buddha, Dharma, Saṃgha) and the Four Noble Truths do not exist. Thus, these statements are all inappropriate. Therefore, if there is no person, it leads to the above-mentioned faults, and subsequent faults also arise. If there is a person, if there is a self, then the above-mentioned faults will not exist. As the Buddha said in the Sūtra (discourses of the Buddha), it should truly be known. Therefore, there truly is a self. As the various schools have said before, the five skandhas (aggregates of existence: form, sensation, perception, mental formations, and consciousness) are the person, are the self, are the gateway to the realm. It is so. We now say this.

If the person, life, and self are different, then this sutra is not valid.

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顯。有我為陰是我我是陰。若陰是我。陰可說我不可說。若我是陰。我可說陰不可說。亦可兩可說非五陰。是我如是。

如諸部前所說。人異五陰。如擔重擔人故。如是。我等今說。

依擔故說有擔。若我異陰。壞時起時我亦起亦滅。如斫身一分。我亦應一分。如是一分成多分。一分多分還成一。隨身存時命亦隨存。命存時身亦存。是故陰即是我。是語可遣。如是。如諸部前所說。人異陰取愛為其二故。如是。我等今說。

若人正見無疑。如人有愛繫縛。輪轉生死。

佛欲顯示。佛言人取愛。為其第二。長處生死愛斷時。無復輪轉。是故我不異陰。如是。

如諸部前所說。人與陰各。受業果故。如是。我等今說。

依有漏生死。此生來生受其果報。是故人與陰不各。

複次如諸部前所說。人與陰各。是我說故。如是。我等今說。依度說。

佛言。我過去無數阿僧祇劫時。曾為頂生王。是故人與陰不各。如是。

複次如諸部前所說。人與陰各。不記處說故。如是。我等今說。

陰我異不異不可說。是故法相以常無常為首不可說。我亦不可說。

若我異陰者。佛言。我異身異佛所不記。修多羅所不明。若我異陰者。亦可在陰中。亦可遍一切處。若在

【現代漢語翻譯】 現代漢語譯本 顯現。有『我』作為陰，是『我』是陰。如果陰是『我』，陰可以說『我』，『我』不可說。如果『我』是陰，『我』可以說陰，陰不可說。也可以兩者都說，並非五陰（色蘊、受蘊、想蘊、行蘊、識蘊）是『我』，就像這樣。 如同各部派之前所說，人與五陰不同，就像挑著重擔的人一樣。我們現在這樣說： 依靠重擔才說有挑擔的人。如果『我』與陰不同，壞滅時和生起時，『我』也隨著生起和滅亡。就像砍身體的一部分，『我』也應該被砍一部分。像這樣，一部分變成很多部分，很多部分還成一部分。隨著身體存在時，生命也隨著存在；生命存在時，身體也存在。所以，陰就是『我』，這種說法可以去除。就像這樣，如同各部派之前所說，人與陰不同，因為人會執取愛作為第二種存在。我們現在這樣說： 如果人有正確的見解而沒有疑惑，就像人有愛而受到束縛，在生死中輪迴。 佛陀想要顯示這個道理，佛說人執取愛，作為第二種存在。在生死中增長，當愛斷絕時，就不會再輪迴。所以，『我』不異於陰，就像這樣。 如同各部派之前所說，人與陰各自承受業的果報。我們現在這樣說： 依靠有漏的生死，此生和來生承受其果報。所以，人與陰不是各自獨立的。 再次，如同各部派之前所說，人與陰各自獨立，因為佛陀這樣說。我們現在這樣說：依靠度化眾生而說。 佛說：『我』在過去無數阿僧祇劫（asamkhya kalpa）時，曾經是頂生王（Mandhatri）。所以，人與陰不是各自獨立的，就像這樣。 再次，如同各部派之前所說，人與陰各自獨立，因為不可記說之處這樣說。我們現在這樣說： 陰與『我』是異還是不異，是不可說的。所以，法的相狀以常與無常為首，是不可說的，『我』也是不可說的。 如果『我』異於陰，佛說，『我』異於身，這是佛所不記說的，修多羅（sutra）所不闡明的。如果『我』異於陰，也可以在陰中，也可以遍一切處。如果在

【English Translation】 English version Manifest. There is 'self' as skandha, 'self' is skandha. If skandha is 'self', skandha can be said to be 'self', 'self' cannot be said. If 'self' is skandha, 'self' can be said to be skandha, skandha cannot be said. It can also be said both ways, that the five skandhas (rupa, vedana, samjna, samskara, vijnana) are not 'self', like this. As the various schools have said before, a person is different from the five skandhas, like a person carrying a heavy burden. Thus, we now say: Based on the burden, it is said there is a person carrying the burden. If 'self' is different from skandha, when it is destroyed and when it arises, 'self' also arises and ceases. Like cutting off a part of the body, 'self' should also be cut off a part. Like this, one part becomes many parts, and many parts become one part again. When the body exists, life also exists; when life exists, the body also exists. Therefore, skandha is 'self', this statement can be discarded. Like this, as the various schools have said before, a person is different from skandha, because a person grasps love as a second existence. Thus, we now say: If a person has correct views without doubt, like a person bound by love, revolving in samsara (cycle of birth and death). The Buddha wants to show this principle, the Buddha said that a person grasps love, as a second existence. Growing in samsara, when love is cut off, there will be no more revolving. Therefore, 'self' is not different from skandha, like this. As the various schools have said before, a person and skandha each receive the results of karma. Thus, we now say: Relying on the defiled samsara, this life and the next life receive its karmic results. Therefore, a person and skandha are not independent of each other. Again, as the various schools have said before, a person and skandha are independent of each other, because the Buddha said so. Thus, we now say: relying on the deliverance of sentient beings to speak. The Buddha said: 'I' in the past countless asamkhya kalpas (asamkhya kalpa), was once King Mandhatri (Mandhatri). Therefore, a person and skandha are not independent of each other, like this. Again, as the various schools have said before, a person and skandha are independent of each other, because the unrecordable place says so. Thus, we now say: Whether skandha and 'self' are different or not different is unspeakable. Therefore, the characteristics of dharma, with permanence and impermanence as the head, are unspeakable, and 'self' is also unspeakable. If 'self' is different from skandha, the Buddha said, 'self' is different from the body, which is not recorded by the Buddha, and not clarified by the sutra (sutra). If 'self' is different from skandha, it can also be in skandha, and it can also be everywhere. If in

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陰中。斫身時。破身時。我應可見。如蚊在優曇婆羅果中。破優曇婆羅果時蚊可見。我在陰中亦復如是。若我異身冷熱觸身。我不應覺知。複次若挑眼時。倍應見物。如是。諸根壞時。聲香味觸等。亦應覺知。如是。

複次若我異身。從此身入彼身還來入身。如人從此屋入彼屋還入此屋。我異者應如是。

複次我異陰者。我不應處處受生。若處處受生。應一念遍處受生。是故不應常在身中故。解脫難得。若處處行不應作業。若無業果亦無功業。亦無縛解亦無行禪。便應解脫。如是等不應。是故人異身語可遣。如是。

三彌底部論捲上 大正藏第 32 冊 No. 1649 三彌底部論

三彌底部論卷中

失譯人名今附秦錄

如諸部前所說。人是常。無本故。如是我等今說。

若無本成常。生死無本亦應是常。此言不應。人無本不可說。如是。

如諸部前所說。人是常。憶過去世故。如是我等今說。

若我定異陰者。陰壞時人不滅。應憶過去世時事。只應此人不應有異人。而輪轉生死無斷絕時。此語不應如是。

如諸部前所說。人是常說處故如是。我等今說。

斷苦流滅故。至有餘涅槃故。身猶存住名之度彼岸住。婆羅門至無餘涅槃。既至

【現代漢語翻譯】 現代漢語譯本 在陰胎之中，當身體被切割或破壞時，我應該能夠被看見，就像蚊子在優曇婆羅果（Udumbara，一種稀有之花，常用來比喻佛法難遇）中，當果實破裂時蚊子會被看見一樣。我在陰胎中也應如此。如果我的身體感受到冷熱，而我卻無法覺知，那說明我與身體是不同的。進一步說，如果挖眼睛時，應該更能看見東西。同樣，當諸根（感官）損壞時，聲音、氣味、味道、觸感等也應該能夠被覺知。應該是這樣的。

進一步說，如果我與身體不同，能夠從這個身體進入另一個身體，然後再回到這個身體，就像人從這間屋子進入那間屋子，然後再回到這間屋子一樣。我與身體不同，就應該是這樣的。

進一步說，如果我與五蘊（陰，Skandha，構成個體存在的五種要素：色、受、想、行、識）不同，我就不應該在各處受生。如果我在各處受生，就應該在一念之間遍及各處受生。因此，我不應該總是待在身體中，所以解脫難以獲得。如果我在各處遊走，就不應該造作行為。如果沒有業果，也就沒有功德，沒有束縛和解脫，也沒有禪定修行，那就應該直接解脫。這些說法都是不應成立的。因此，人與身體不同的說法應該被駁斥。就是這樣。

《三彌底部論》捲上 大正藏第 32 冊 No. 1649 《三彌底部論》

《三彌底部論》卷中

失譯人名今附秦錄

正如其他部派先前所說，人是常住的，因為沒有本源。現在我們這樣說：

如果沒有本源而成為常住，那麼生死輪迴也應該沒有本源而成為常住。這種說法是不應成立的。人沒有本源是不可說的。就是這樣。

正如其他部派先前所說，人是常住的，因為能夠憶起過去世。現在我們這樣說：

如果我確實與五蘊不同，那麼當五蘊壞滅時，人不會滅亡，應該能夠憶起過去世的事情。應該只有這個人，不應該有其他人。這樣，輪迴生死就沒有斷絕的時候。這種說法是不應成立的。

正如其他部派先前所說，人是常住的，因為經典中這樣說。現在我們這樣說：

因為斷除了痛苦的流轉，到達了有餘涅槃（Nirvana，佛教術語，指解脫后的境界）的緣故，身體仍然存在，這被稱為度過彼岸而住。婆羅門（Brahman，印度教概念，指宇宙的本源）到達了無余涅槃。既然已經到達

【English Translation】 English version In the womb, when the body is being cut or broken, I should be visible, just as a mosquito in an Udumbara fruit (Udumbara, a rare flower, often used as a metaphor for the rarity of encountering the Buddha's teachings) becomes visible when the fruit is broken. I should be the same in the womb. If my body feels cold or hot, and I am not aware of it, it means that I am different from the body. Furthermore, if the eyes are being gouged out, one should be able to see things even more clearly. Similarly, when the senses (organs) are damaged, sounds, smells, tastes, touches, etc., should also be perceptible. It should be like that.

Furthermore, if I am different from the body and can enter another body from this body and then return to this body, just as a person enters that house from this house and then returns to this house. If I am different, it should be like that.

Furthermore, if I am different from the five Skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness), I should not be born everywhere. If I am born everywhere, I should be born everywhere in a single thought. Therefore, I should not always stay in the body, so liberation is difficult to obtain. If I wander everywhere, I should not create actions. If there is no karmic result, there is no merit, no bondage and liberation, and no meditation practice, then one should be directly liberated. These statements are not valid. Therefore, the statement that a person is different from the body should be refuted. That's how it is.

Sammitiya-bhedābhidhamma-cakra Volume 1 Taisho Tripitaka Volume 32 No. 1649 Sammitiya-bhedābhidhamma-cakra

Sammitiya-bhedābhidhamma-cakra Volume 2

Lost translator's name, now attached to the Qin record

Just as other schools previously said, the person is permanent because there is no origin. Now we say this:

If there is no origin and becomes permanent, then the cycle of birth and death should also be permanent without an origin. This statement is not valid. It is not permissible to say that a person has no origin. That's how it is.

Just as other schools previously said, the person is permanent because one can remember past lives. Now we say this:

If I am indeed different from the five Skandhas, then when the five Skandhas are destroyed, the person will not perish and should be able to remember the events of past lives. There should only be this person, there should not be other people. In this way, the cycle of birth and death would have no end. This statement is not valid.

Just as other schools previously said, the person is permanent because the scriptures say so. Now we say this:

Because the flow of suffering is cut off, and one reaches the Nirvana (Nirvana, a Buddhist term referring to the state after liberation) with remainder, the body still exists, which is called dwelling on the other shore after crossing over. The Brahman (Brahman, a Hindu concept referring to the origin of the universe) reaches the Nirvana without remainder. Since one has reached

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得無餘涅槃故。是佛所說。是故不說人常。如是。

如諸部前所說。人常到不動樂故。如是我等今說。

得無餘涅槃時。便至不動樂。若人常者。不生不死如涅槃。不生不死身亦不異。其智慧在所處處亦不異。食不食苦樂無異常故。過去時事不忘。常故無變異。亦無縛無解。是故人常此語應遣。如是。

如諸部前所說。人無常。有本故。如是我等今說。

有漏起故。是名說人。以是故。不可言陰與人異。是故人起不可說。以是假說即答解前次。佛說新等故。

若人無常者。眾生輪轉所作善惡業壞。不作善惡業自來無先因故。一切眾生悉應一種不造業應。解脫者不由業自成。既不由業自成功德。無所為先世時生亦無可憶。是故人無常此語應遣。

以是假說即答解前次。倒法故落生故。生老病死法。人無常故。如是。

問曰。云何說有人。

答曰。佛說有三種人。

問曰。云何三種人。

答依說人度說人滅說人(說者亦名安亦名制亦名假名)。

問曰。云何依說。

答如佛所說。語跋婆耶言。是是行所依說。是是其名安。

是名依說如火譬。如佛語舍利弗。有人名象白凈可愛。四大所成是名我。如是一切亦如乳譬。如是依修多羅等所說

【現代漢語翻譯】 現代漢語譯本 因為證得了無餘涅槃的緣故，這是佛陀所說的。因此不說人是常恒不變的，就是這樣。

如同各部派之前所說，人是常恒的，最終會到達不動之樂的境界。如同我們現在所說：

當證得無餘涅槃時，便會到達不動之樂的境界。如果人是常恒不變的，那麼就不會有生和死，如同涅槃一樣。不生不死的身體也不會有任何差異，其智慧無論在何處也不會有任何差異。無論是否進食，苦樂的感受都不會有任何異常。過去的事情也不會忘記，因為是常恒不變的，所以不會有任何變異，也不會有任何束縛和解脫。因此，人是常恒不變的這種說法應該摒棄，就是這樣。

如同各部派之前所說，人是無常的，因為有其本源。如同我們現在所說：

因為有煩惱和業力的生起，所以才稱之為人。因此，不能說五蘊（陰）與人是不同的。所以，人的生起是不可說的。這是用假說來回答和解釋前面的問題。佛陀說的是新的等等。

如果人是無常的，那麼眾生在輪迴中所造作的善惡業就會壞滅。如果不造作善惡業，那麼就會自然而然地沒有先前的因。一切眾生都應該是一種狀態，不造作任何業。解脫不是通過業力而成就的，而是自然而然地成就的。既然不是通過業力而成就功德，那麼就沒有什麼可以作為前世的依據，也沒有什麼可以回憶的。因此，人是無常的這種說法應該摒棄。

這是用假說來回答和解釋前面的問題。因為顛倒的法則，所以會墮落和產生。因為有生老病死的法則，所以人是無常的，就是這樣。

問：如何說有人呢？

答：佛陀說了三種人。

問：什麼是三種人呢？

答：依說人（根據某種依據而說的人），度說人（通過某種方式度化的人），滅說人（通過某種方式滅度的人）（『說』也可以稱為安立，也可以稱為制定，也可以稱為假名）。

問：什麼是依說呢？

答：如同佛陀所說，對跋婆耶（B跋婆耶）說：『這是行所依說，這是它的名稱安立。』

這稱為依說，如同火的譬喻。如同佛陀對舍利弗（Sariputra）說：『有人名叫象，白凈可愛，由四大（地、水、火、風）所組成，這稱為我。』像這樣的一切也如同乳的譬喻。如同修多羅（Sutra）等經典所說。

【English Translation】 English version Because of attaining Nirvana without remainder, this is what the Buddha said. Therefore, it is not said that a person is permanent. Thus it is.

As the various schools have previously stated, a person is permanent and ultimately reaches the state of unmoving bliss. As we now say:

When Nirvana without remainder is attained, one reaches the state of unmoving bliss. If a person were permanent, then there would be no birth and death, just like Nirvana. The body that neither arises nor dies would also have no differences, and its wisdom would have no differences wherever it is. Whether eating or not eating, the experience of suffering and pleasure would have no abnormalities. Past events would not be forgotten, because it is permanent and unchanging, so there would be no bondage and no liberation. Therefore, the statement that a person is permanent should be discarded. Thus it is.

As the various schools have previously stated, a person is impermanent because there is a source. As we now say:

Because of the arising of defilements and karma, it is called a 'person'. Therefore, it cannot be said that the skandhas (aggregates) are different from the person. Therefore, the arising of a person is inexpressible. This is using a provisional designation to answer and explain the previous question. The Buddha speaks of the new, and so on.

If a person were impermanent, then the good and evil deeds performed by beings in samsara would be destroyed. If one does not perform good or evil deeds, then there would naturally be no prior cause. All beings should be in one state, not creating any karma. Liberation would not be achieved through karma but would be achieved naturally. Since merit is not achieved through karma, then there would be nothing to rely on from past lives, and there would be nothing to remember. Therefore, the statement that a person is impermanent should be discarded.

This is using a provisional designation to answer and explain the previous question. Because of the inverted Dharma, one falls and arises. Because of the Dharma of birth, old age, sickness, and death, a person is impermanent. Thus it is.

Question: How can it be said that there is a person?

Answer: The Buddha spoke of three kinds of persons.

Question: What are the three kinds of persons?

Answer: A person spoken of based on reliance (依說人), a person spoken of through deliverance (度說人), and a person spoken of through extinction (滅說人) ( 'speaking' can also be called establishment, or designation, or provisional name).

Question: What is 'speaking based on reliance'?

Answer: As the Buddha said to B跋婆耶 (跋婆耶): 'This is speaking based on reliance on conduct, this is the establishment of its name.'

This is called 'speaking based on reliance', like the metaphor of fire. As the Buddha said to Sariputra (舍利弗): 'There is someone named Elephant, white, pure, and lovely, composed of the four great elements (四大) (earth, water, fire, and wind), this is called 'I'.' All of this is also like the metaphor of milk. As it is said in the Sutras (修多羅) and other scriptures.

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。是名依說。

如色得色人得色人不可說。異色色不可說。異得色人依色得名依色人。若人說是色是我。是其色成名我見。若人說色是我者以是過五陰人。前所說成是其過。復言。若人說得色人異色者。名異我見。若人說異我以是過人異五陰。成是其過。

得色人相從而已。非是真說。若人說色得色人相從而已。成其邪見。若邪見者。言無我。以是過前所說。成是其過。以是故。此是三過。

是故實異邪見。不隨實異不隨邪見。依色得色人可說。以是故。得色人共色實可說。是故是時色起是時得色人亦起是時色滅。是時得色人亦滅。不是不可說。如是五陰十二門。五道阿修羅道中陰為七道人。生有處迦羅羅阿浮陀那肉團支。新生童子年少中年老善惡記心。戒犯戒如是上一切合不合。依上諸法。是名依說人可知。

問曰。云何度說人。

答曰。以是時度異有是時。佛說度眾生。云何度說眾生。過去說未來說現在說。云何過去說。

如天使修多羅所說上啟閻羅。此人先不知父母兄弟等。不知功德。不知善惡等。愿教其。如是。

如佛所說。我過去世時。曾作頂生王。是名過去說。

云何未來說。

如佛所說。轉輪聖王在中有時。初入母腹。如入堂殿。如是。如佛

【現代漢語翻譯】 現代漢語譯本： 這就是所謂的『依說』。

如果說『色』（Rupa, 物質）是『得色人』（擁有色蘊的人），或者說『得色人』不可說，『異』（不同）不可說，『異得色人』（與色蘊不同的人）依『色』得名，依『色人』（擁有色蘊的人）得名。如果有人說『色』就是『我』（Atman, 自我），這就是由『色』產生的『我見』（認為色蘊是我的錯誤見解）。如果有人說『色』就是『我』，這就是超越了五陰（五蘊）的人。前面所說的就成了他的過失。又說，如果有人說『得色人』與『色』不同，這就叫做『異我見』（認為自我與色蘊不同的錯誤見解）。如果有人說『異我』，這就是超越了人與五陰，成了他的過失。

『得色人』的相續存在僅是隨順世俗的說法，並非真實的說法。如果有人說『色』與『得色人』相隨順，這就成了邪見。如果持有邪見，就會說『無我』（Anatta, 沒有永恒不變的自我）。這就是超越了前面所說的，成了他的過失。因此，這就是三種過失。

因此，真實與邪見是不同的。不隨順真實，也不隨順邪見。依『色』而有的『得色人』是可以說的。因此，『得色人』與『色』的真實是可以說的。所以，當『色』生起時，『得色人』也生起；當『色』滅去時，『得色人』也滅去。這不是不可說的。就像五陰（五蘊）、十二門（十二處）、五道（五趣），阿修羅道（Asura-gati, 非天道）和中陰（Bardo, 中有）合起來成為七道。眾生在生有（存在）之處，經歷羯羅藍（Kalala, 受精卵）、阿浮陀（Arbuda, 胚胎初期）、那肉團支（Ghāna, 胚胎中期）。新生童子、年少、中年、老年，善惡的記憶，守戒、破戒，像這樣一切的合與不合，都依據以上諸法。這就是所謂的『依說』，人是可以理解的。

問：如何才能正確地說『人』呢？

答：因為在某個時候有不同的存在狀態，所以佛陀才說要度化眾生。如何才能正確地說『眾生』呢？可以從過去說、未來和現在三個方面來說。什麼是過去說呢？

就像天使修多羅（Sutra, 經）所說，向上稟告閻羅（Yama, 冥王）：『這個人先前不知道父母兄弟等，不知道功德，不知道善惡等，希望您能教導他。』就像這樣。

又如佛陀所說：『我過去世時，曾經做過頂生王。』這就是過去說。

什麼是未來說呢？

就像佛陀所說：『轉輪聖王（Cakravartin, 統治世界的理想君王）在中陰身時，最初進入母親的腹中，就像進入殿堂一樣。』就像這樣。 如佛

【English Translation】 English version: This is what is called 'dependent designation'.

It is not proper to say that 'Rupa' (form, matter) is the 'person who obtains form' (the one who possesses the skandha of form), nor is it proper to say that the 'person who obtains form' is inexpressible, nor is it proper to say that 'difference' is inexpressible, nor is it proper to say that 'the person who obtains form is different' is named dependent on 'form', and named dependent on 'the person of form'. If someone says that 'form' is 'Atman' (self), then that form becomes the 'self-view' (the erroneous view that form is self). If someone says that form is self, then that person transcends the five skandhas (aggregates). What was said before becomes their fault. Furthermore, if someone says that the 'person who obtains form' is different from 'form', that is called 'different self-view' (the erroneous view that self is different from form). If someone says 'different self', then that person transcends the person and the five skandhas, and that becomes their fault.

The continuous existence of the 'person who obtains form' is merely following conventional speech; it is not the true explanation. If someone says that 'form' and the 'person who obtains form' are mutually following, that becomes a wrong view. If one holds a wrong view, one will say 'Anatta' (no-self, no permanent unchanging self). This transcends what was said before, and that becomes their fault. Therefore, these are the three faults.

Therefore, reality is different from wrong views. Do not follow reality, and do not follow wrong views. The 'person who obtains form' dependent on 'form' can be spoken of. Therefore, the reality of the 'person who obtains form' together with 'form' can be spoken of. Therefore, when 'form' arises, the 'person who obtains form' also arises; when 'form' ceases, the 'person who obtains form' also ceases. This is not inexpressible. Like the five skandhas (aggregates), the twelve ayatanas (sense bases), the five gatis (realms of existence), the Asura-gati (realm of demigods), and the Bardo (intermediate state) together become the seven gatis. Beings in the state of existence experience Kalala (embryo), Arbuda (early embryo), Ghāna (mid-stage embryo). Newborn children, young, middle-aged, old, memories of good and evil, keeping precepts, breaking precepts, like this, all combinations and non-combinations are dependent on the above dharmas. This is what is called 'dependent designation'; the person can be understood.

Question: How can one correctly speak of a 'person'?

Answer: Because at a certain time there are different states of existence, the Buddha said to liberate sentient beings. How can one correctly speak of 'sentient beings'? One can speak of them in terms of the past, the future, and the present. What is speaking of the past?

Like the Sutra (Sutra, discourse) of the Angels says, reporting to Yama (Yama, the lord of death): 'This person previously did not know parents, siblings, etc., did not know merit, did not know good and evil, etc. May you teach them.' Like this.

Also, as the Buddha said: 'In a past life, I was once a king born from the top of the head.' This is speaking of the past.

What is speaking of the future?

Like the Buddha said: 'When a Cakravartin (Cakravartin, the ideal universal ruler) is in the intermediate state, he first enters his mother's womb as if entering a palace.' Like this. Like the Buddha

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語彌勒。阿逸多。汝后成佛時。名曰慈氏。是名未來說。如是。

云何現在說。

答曰。如佛說安伽人。有耳珰種種寶飾臂手。如是。

如佛所說。大富長者多有財寶大如意。如是。是名現在說。佛依三世行制三說。如是應知。

以是行度說是名度說。

云何滅說。答逐依說人度說人。

佛說滅說人。如過去身壞時。是名滅說。如是。

如佛所說。漏盡比丘五陰無常滅。是名滅說。如佛說偈言。

智者莫能測　　得至無動樂

是名滅說。如是。見依說。

度說。是故說有人。舍五陰生有處受五陰中間有。如是。

見滅說。佛說無復有受陰處。如是。

問曰。為舍五陰滅盡猶有所餘。

答曰。何所疑。曰。見先師意互相違故生疑。有諸部見五陰一邊。從此有往彼有。如是何以故。識上生故。

佛言。是人識戒熏定熏是其識上生勝處。佛復說偈言。

善惡二種業　　是業人世造 　是業是其物　　自捉自隨去 　粗陰是惡業　　細陰是善行 　善惡二俱造　　隨捉逐業往

是人往生其受根義。是以故。其度。天眼人見其度。

如佛語比丘。我見眾生落生如是一切是故。諸部見五陰一邊。從此有往彼有。如是。

【現代漢語翻譯】 現代漢語譯本： 語彌勒（Maitreya，未來佛）。阿逸多（Ajita，彌勒的別名）。你將來成佛時，名為慈氏（Maitri，慈愛的）。這叫做未來的說法，就是這樣。

什麼是現在的說法？

回答說：例如佛陀說安伽（Anga，古印度十六雄國之一）人，佩戴耳珰（耳環）和各種寶飾臂釧手鐲，就像這樣。

例如佛陀所說，大富長者有很多財寶和大如意寶珠，就像這樣。這叫做現在的說法。佛陀依據過去、現在、未來三世來制定三種說法，應當這樣理解。

依據這種修行程度來說法，叫做程度說法。

什麼是滅盡的說法？回答說，追隨依據說法的人和程度說法的人。

佛陀說滅盡說法的人，就像過去身體壞滅時，這叫做滅盡說法，就是這樣。

例如佛陀所說，漏盡（煩惱斷盡）的比丘五陰（色、受、想、行、識）無常而滅盡，這叫做滅盡說法。如佛陀所說偈頌：

『智者莫能測，得至無動樂』

這叫做滅盡說法，就是這樣。見到依據說法。

程度說法，因此說有人捨棄五陰，在有處（存在的地方）受生，以及五陰之間的中陰身，就是這樣。

見到滅盡說法。佛陀說不再有受陰之處，就是這樣。

問：捨棄五陰滅盡之後，是否還有所剩餘？

答：有什麼疑惑呢？問：因為見到先前老師的意見互相違背，所以產生疑惑。有些部派認為五陰是一體的，從這裡存在到那裡存在，像這樣。為什麼呢？因為識（意識）向上生起。

佛陀說：這些人因為戒律的熏習和禪定的熏習，所以他們的識向上生到殊勝之處。佛陀又說偈頌：

『善惡二種業，是業人世造，是業是其物，自捉自隨去，粗陰是惡業，細陰是善行，善惡二俱造，隨捉逐業往』

這些人往生是因為他們所受的根源的意義。因此，他們的程度是天眼之人所能見到的程度。

例如佛陀對比丘說：我看見眾生墮落和出生，像這樣一切都是這樣。因此，各部派認為五陰是一體的，從這裡存在到那裡存在，像這樣。

【English Translation】 English version: Speak, Maitreya (Maitreya, the future Buddha). Ajita (Ajita, another name for Maitreya). When you become a Buddha in the future, you will be named Maitri (Maitri, loving-kindness). This is called the future teaching, just like that.

What is the present teaching?

The answer is: For example, the Buddha spoke of the people of Anga (Anga, one of the sixteen ancient Indian kingdoms), wearing earrings and various jeweled armlets and bracelets, just like that.

For example, as the Buddha said, a very wealthy elder has much wealth and a great wish-fulfilling jewel, just like that. This is called the present teaching. The Buddha establishes three teachings based on the three times of past, present, and future; it should be understood in this way.

To teach according to this level of practice is called teaching by degree.

What is the teaching of extinction? The answer is to follow those who teach based on the basis and those who teach by degree.

The Buddha speaks of those who teach extinction, just as when the past body is destroyed, this is called the teaching of extinction, just like that.

For example, as the Buddha said, the Bhikshu (monk) who has exhausted his outflows (of defilements) has the five skandhas (form, feeling, perception, mental formations, consciousness) impermanent and extinguished, this is called the teaching of extinction. As the Buddha said in a verse:

'The wise cannot fathom, attaining the joy of immovability'

This is called the teaching of extinction, just like that. Seeing the teaching based on the basis.

Teaching by degree, therefore it is said that someone abandons the five skandhas and is born in a place of existence, and the intermediate state between the five skandhas, just like that.

Seeing the teaching of extinction. The Buddha said that there is no longer a place to receive the skandhas, just like that.

Question: After abandoning the five skandhas and attaining extinction, is there anything remaining?

Answer: What doubt is there? Question: Because I see that the opinions of previous teachers contradict each other, doubt arises. Some schools believe that the five skandhas are one entity, existing from here to there, like this. Why? Because consciousness arises upwards.

The Buddha said: These people, because of the熏習 (xunxi, influence) of precepts and the 熏習 (xunxi, influence) of meditation, their consciousness arises upwards to a superior place. The Buddha also said in a verse:

'Good and evil two kinds of karma, this karma is created in the human world, this karma is its property, it grasps itself and follows it away, the coarse skandha is evil karma, the subtle skandha is good conduct, good and evil both created, following grasping goes after karma'

These people are reborn because of the meaning of the root they receive. Therefore, their degree is the degree that those with heavenly eyes can see.

For example, the Buddha said to the Bhikshus (monks): I see beings falling and being born, everything is like this. Therefore, the various schools believe that the five skandhas are one entity, existing from here to there, like this.

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又諸部說人。如是。從此有往彼有。非是陰。何以故。佛說偈故。

佛說偈言。

生世樂歡喜　　異世樂欣然 　作福二處歡　　自見其凈業 　護根往善道　　不護墮惡道

佛復說言。此死落生如是。是故。如諸部見人如是。從此有往彼有非陰。如是。

又諸部說無人。從此有度彼有。何以故。如佛言新天人。人見如是。

佛復說言。是是行行所依。是是受其名。如火依薪受其名。如是。

佛復說一切德人。生世間多人受安樂。如是前世已生不復更生。是故無人。舍此度彼有。是故生疑。

曰。前所問為舍五陰滅盡。猶有所餘。今若舍五陰。五陰無遺余。從此有度彼有。如佛說偈言。

棄捨此人形　　受天身具足

如佛說人無。財寶一切舍。隨所往。如是。如佛說臨死時。舍其身獨自去。在世之時言。皆是我有。臨死之時。一切舍。獨自去。戒定熏心藉此善業上生。是故佛說善心而已。上生勝處。是故舍五陰滅盡往彼勝處。依業不滅。佛說偈言。

是業是其物　　自捉自隨去

中陰根故。往生彼處。受根義行中陰處天眼見中陰色。

如諸部說五陰一邊。從此有往彼有。是故舍此語。如是。

前所說。如是人從此有往彼有。唯人而已

【現代漢語翻譯】 現代漢語譯本 　　又有些部派說，人是這樣的：從這裡存在到那裡存在，但不是五陰（蘊，skandha）。為什麼呢？因為佛陀說了偈頌。 　　佛陀說偈頌： 　『生在世間，享受快樂和歡喜，在異世也快樂而欣然。 　　行善積福，兩處都歡喜，因為能親眼見到自己清凈的業。 　　守護六根（indriya），前往善道（sugati），不守護六根，就會墮入惡道（durgati）。』 　　佛陀又說：『此死彼生就是這樣。』因此，正如各部派所見，人就是這樣，從這裡存在到那裡存在，但不是五陰，就是這樣。 　　又有些部派說，沒有人從這裡滅度到那裡存在。為什麼呢？因為佛陀說了關於新天人的話，人們是這樣認為的。 　　佛陀又說：『這是行為所依賴的，這是承受其名稱的。』就像火依靠柴薪而得名一樣。 　　佛陀又說，一切有德之人，生在世間，讓很多人享受安樂。就像前世已經出生，不再重新出生一樣。所以沒有人捨棄此世而到彼世存在，因此產生疑問。 　　問：先前所問的是捨棄五陰而滅盡，還是有所剩餘？現在如果捨棄五陰，五陰沒有遺留，就從這裡滅度到那裡存在。如佛陀說偈頌： 　『拋棄此人形，承受天人之身，具足一切。』 　　如佛陀說，人死後，財寶一切都捨棄，隨業力前往。如佛陀說，臨死的時候，捨棄身體獨自離去，在世的時候說，『這些都是我的』。臨死的時候，一切都捨棄，獨自離去。戒律和禪定熏習內心，憑藉這些善業而上升。因此佛陀說，只要有善心，就能上升到殊勝之處。因此，捨棄五陰而滅盡，前往彼殊勝之處，依靠業力不滅。佛陀說偈頌： 　『業就是他的所有物，自己抓住，自己隨之而去。』 　　因為有中陰（antarabhava）的根，所以往生到彼處。受根的意義在於，在中陰處，天眼（divyacakṣus）能見到中陰的色。 　　正如各部派所說，五陰是一邊，從這裡存在到那裡存在。因此捨棄這種說法，就是這樣。 　　前面所說，人就是這樣，從這裡存在到那裡存在，唯有人而已。

【English Translation】 English version Furthermore, some schools say that a person is like this: from here existing to there existing, but it is not the five skandhas (aggregates). Why? Because the Buddha spoke a verse. The Buddha spoke a verse: 『Being born in the world, enjoying happiness and joy, in another world also happy and pleased. Performing good deeds and accumulating merit, happy in both places, because one can see one's own pure karma. Guarding the six roots (indriya), going to the good path (sugati), not guarding the six roots, one will fall into the evil path (durgati).』 The Buddha further said: 『This death and that birth are like this.』 Therefore, as the various schools see it, a person is like this, from here existing to there existing, but it is not the five skandhas, it is like this. Furthermore, some schools say that no one passes from here to there. Why? Because the Buddha spoke of new devas (heavenly beings), and people think like this. The Buddha further said: 『This is what actions rely on, this is what receives its name.』 Just as fire relies on firewood to receive its name. The Buddha further said that all virtuous people, born in the world, bring peace and happiness to many. It is like being born in a previous life and not being born again. Therefore, no one abandons this world and exists in that world, hence the doubt arises. Question: What was asked earlier, is it abandoning the five skandhas and being completely extinguished, or is there something remaining? Now, if the five skandhas are abandoned, and there is no remainder of the five skandhas, then one passes from here to there. As the Buddha spoke in a verse: 『Abandoning this human form, receiving the body of a deva, complete in everything.』 As the Buddha said, when a person dies, all wealth and treasures are abandoned, and one goes according to one's karma. As the Buddha said, at the time of death, one abandons the body and leaves alone, but during life, one says, 『These are mine.』 At the time of death, everything is abandoned, and one leaves alone. Precepts and meditation cultivate the mind, relying on these good deeds to ascend. Therefore, the Buddha said that as long as there is a good heart, one can ascend to a superior place. Therefore, abandoning the five skandhas and being extinguished, one goes to that superior place, relying on karma that does not perish. The Buddha spoke in a verse: 『Karma is his possession, he grasps it himself, and he goes with it himself.』 Because of the root of the intermediate state (antarabhava), one is reborn in that place. The meaning of receiving the root is that in the intermediate state, the divine eye (divyacakṣus) can see the form of the intermediate state. As the various schools say, the five skandhas are on one side, from here existing to there existing. Therefore, abandon this statement, it is like this. As said before, a person is like this, from here existing to there existing, only a person.

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。若爾者。應至道實異無往。若實異若常若不常。成邪見。如前所說實。異常不常。成邪見遮。以是故。人共陰實異不可說。是故是人而已往生處不可說。如是。

問曰。云何人身滅時。五中有起。

答曰。人慾滅時中有起時。依五中有。是名五中有人可說。逐過去說依度說人可說。以是故不依人。是故不依義。不是人可說。如是見法念滅。念滅不滅行唸唸是名佛說。應當知。以是故。舍五陰身都盡人從此有度彼有。是故說有人舍五陰生有處。受五陰中間有如是。

問曰。為前受五中陰處。后舍人五陰。答曰。不如。若如所問。產生有間。若產生有間者。聖人滅應更受有。不成滅四取。若陰與人別是所不應。如是。

問曰。為先舍人五陰。受五中陰身。答曰。不如。若如所問。一人一念中。便應成兩種有是所不應。如是。

問曰。今者云何舍人身。受五中陰身。為一時而受。為不一時。

答曰。是一時。問曰。云何。

答曰。人臨死時。最後一念心現起時。中陰心未起。最後一念心滅時。中陰心方起。中陰心起時成五中有人。是故說舍人陰受中有。何以故中陰心起時成。從人中落中間有處成時。心住是處時是名落生。是故相應時應當知。有人舍五陰生有處。受五陰中間有

【現代漢語翻譯】 現代漢語譯本：如果這樣，那麼就應該達到絕對真理，不再有任何變動。如果真理是絕對的、恒常的或不恒常的，就會形成邪見。正如前面所說，真理是絕對的，既不是恒常的也不是不恒常的，這樣才能遮止邪見。因此，人與五陰（色、受、想、行、識，構成人的五種要素）的真實關係是無法用語言描述的。所以，這個人已經往生的去處也是無法用語言描述的，就是這樣。

問：人身滅亡時，五中有（指中陰身，即死亡到投胎之間的過渡狀態）是如何產生的？

答：人在將要滅亡時，中陰產生的時候，是依附於五中有而產生的。因此，可以說五中有是存在的。根據過去的情況來說，依據度化眾生的角度來說，可以說人是存在的。因此，不依賴於人，也就不依賴於義理，就不能說人是存在的，就是這樣。觀察法念的生滅，唸的滅與不滅，以及唸唸相續的行，這些都是佛所說的，應當瞭解。因此，捨棄五陰之身，完全消散，人從此度到彼處，所以說有人捨棄五陰而生到另一個地方，接受五陰，處於中間狀態，就是這樣。

問：是先接受五中陰的處所，然後捨棄人的五陰嗎？

答：不是這樣的。如果像你所問的那樣，產生之間就會有間隔。如果產生之間有間隔，那麼聖人滅度后應該再次接受有，就不能成就滅四取（對欲、見、戒、身的執取）的境界。如果陰與人是分離的，那是不應該的，就是這樣。

問：是先捨棄人的五陰，然後接受五中陰之身嗎？

答：不是這樣的。如果像你所問的那樣，一個人在一念之間，就應該成為兩種有，這是不應該的，就是這樣。

問：現在，如何捨棄人身，接受五中陰之身呢？是一時接受，還是不是一時接受？

答：是一時接受。問：為什麼？

答：人在臨死的時候，最後一念心現起的時候，中陰心還沒有生起。最後一念心滅的時候，中陰心才生起。中陰心生起的時候，就形成了五中有的人。所以說捨棄人陰，接受中有。為什麼呢？因為中陰心生起的時候就形成了。從人中墮落，在中間的處所形成的時候，心安住在這個處所的時候，就叫做落生。所以，相應的時候應當瞭解，有人捨棄五陰而生到另一個地方，接受五陰，處於中間狀態。

【English Translation】 English version: If that is the case, then one should attain the ultimate truth, with no further changes. If the truth is absolute, constant, or inconstant, it leads to wrong views. As previously stated, the truth is absolute, neither constant nor inconstant, thus preventing wrong views. Therefore, the true relationship between a person and the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person) cannot be described in words. Hence, the destination to which this person has already been reborn cannot be described in words, and that is how it is.

Question: When a human body perishes, how does the five-fold intermediate existence (referring to the bardo body, the transitional state between death and rebirth) arise?

Answer: When a person is about to perish, the intermediate existence arises relying on the five-fold intermediate existence. Therefore, it can be said that the five-fold intermediate existence exists. According to past circumstances, and from the perspective of liberating beings, it can be said that a person exists. Therefore, not relying on the person, and thus not relying on the meaning, one cannot say that a person exists, and that is how it is. Observing the arising and ceasing of thoughts of the Dharma, the ceasing and non-ceasing of thoughts, and the continuous succession of thoughts, these are what the Buddha taught, and should be understood. Therefore, abandoning the body of the five skandhas, completely dissipating, a person crosses from here to there, so it is said that someone abandons the five skandhas and is born in another place, receiving the five skandhas, being in an intermediate state, and that is how it is.

Question: Does one first receive the place of the five-fold intermediate existence, and then abandon the human five skandhas?

Answer: It is not like that. If it were as you asked, there would be an interval between generation and existence. If there were an interval between generation and existence, then a saint after extinction should receive existence again, and would not achieve the state of extinguishing the four attachments (attachment to desire, views, precepts, and the self). If the skandhas and the person were separate, that would not be appropriate, and that is how it is.

Question: Does one first abandon the human five skandhas, and then receive the body of the five-fold intermediate existence?

Answer: It is not like that. If it were as you asked, in one thought, a person should become two kinds of existence, which is not appropriate, and that is how it is.

Question: Now, how does one abandon the human body and receive the body of the five-fold intermediate existence? Is it received simultaneously, or not simultaneously?

Answer: It is received simultaneously. Question: Why?

Answer: When a person is dying, when the last thought arises, the intermediate existence mind has not yet arisen. When the last thought ceases, the intermediate existence mind then arises. When the intermediate existence mind arises, it forms the person of the five-fold intermediate existence. Therefore, it is said that one abandons the human skandhas and receives the intermediate existence. Why? Because the intermediate existence mind arises and forms. Falling from the human realm, when forming in the intermediate place, when the mind abides in that place, it is called falling and being born. Therefore, it should be understood that when they correspond, someone abandons the five skandhas and is born in another place, receiving the five skandhas, being in an intermediate state.

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。如是一切。曰當說。我今。

問曰。陰有源本不。而從陰次第生至今。為有本為無本。如是。曰何所疑。

答曰。佛語比丘。生死無本。眾生輪轉生死源本不可知。如是。為無實故不可知。為有實故不可知。如十二門說。有十三門實無故不可知。為無智不可知。何以故無色界人。餘二界人無智故。不知。如世界成不成。直置不可答。有展轉源本是初有可說。是故我等生疑。

問曰。人前生源本不可知。為實有。為實無。若有知見可說。

答曰。實有不可知。何以故。譬如實有物覆故不可知。亦如一毫微塵細故不可知。又如地曠故不可知。亦如眼皮極近眼故不可知。又如海岸極遠故不可知。復如眼根弱故不可知。如發毫端。亦如芥子聚。以一芥子投聚中。色相似故不可知。又如恒河流水。以一把鹽投河中淡。水力多故鹽不可得。亦如寶物在壁內隔障故不可見。亦如鬼神隱形故不可見。如無知人不知命所餘故不可知。如寶物在壁障隔等實有不可知。如是人源本實有不可知。如是。

難曰。從此源本。若塵及毫端等。實有不可知者。餘人見。如天眼見毫端。

又如地曠邊際。唯天眼者見。復如眼皮自不見近其者見。如海岸不可知渡。到者見。如發毫端明眼者見。以一芥子投芥聚中。

【現代漢語翻譯】 現代漢語譯本： 『如是一切。曰當說。我今。』 這句話的意思是：『所有這些，都應當講述。我現在就開始。』

問：陰（skandha，五蘊之一）有源頭嗎？從陰開始次第相生直到現在，是有本源還是沒有本源？

答：你有什麼疑問呢？

問：佛對比丘說，生死沒有本源。眾生在生死中輪轉，生死的源頭是不可知的。這是因為沒有實在的本源所以不可知，還是因為有實在的本源所以不可知？就像十二門（dvadasa-mukha）所說，有十三門，因為實際上沒有所以不可知。是因為沒有智慧所以不可知嗎？為什麼呢？因為沒有**人（此處原文有誤，應為「色界人」），其餘二界（欲界、無色界）的人沒有智慧，所以不知道。就像世界是成還是不成，直接置之不答。有輾轉的源頭，最初的存在是可以說的。所以我們才產生疑問。

問：人前生的源頭是不可知的，是確實存在，還是確實不存在？如果存在並且有知見，就可以說。

答：確實存在但不可知。為什麼呢？譬如確實有東西被遮蓋住了所以不可知。又如一毫毛微塵，因為太細微了所以不可知。又如大地廣闊，所以不可知。又如眼皮離眼睛太近，所以不可知。又如海岸極其遙遠，所以不可知。又如眼根衰弱，所以不可知。如同頭髮的毫端。又如芥菜籽的聚集，把一個芥菜籽投到芥菜籽堆中，因為顏色相似所以不可知。又如恒河流水，把一把鹽投到河中，因為淡水力量大，所以鹽不可得見。又如寶物在墻壁內，因為有隔障所以不可見。又如鬼神隱藏形體所以不可見。如同沒有知識的人不知道命運所剩餘的，所以不可知。如同寶物在墻壁隔障等，確實存在但不可知。如此，人的源頭確實存在但不可知。

難：如果從此源頭，像塵土及毫毛端等，確實存在但不可知，那麼其他人可以看見，比如天眼（divyacaksu）可以看見毫毛端。

又如大地廣闊的邊際，只有天眼才能看見。又如眼皮自己看不見，靠近它的人能看見。如海岸不可知是否能渡過，到達的人能看見。如頭髮的毫端，明眼的人能看見。把一個芥菜籽投到芥菜籽堆中。

【English Translation】 English version: 'Thus is everything. It should be spoken. I now.' This means: 'All these things should be narrated. I will begin now.'

Question: Does the skandha (one of the five aggregates) have a source? From the skandha's sequential arising until now, is there a root or is there no root?

Answer: What doubts do you have?

Question: The Buddha told the monks, 'Birth and death have no origin. Beings revolve in birth and death, and the origin of birth and death is unknowable.' Is this because there is no real origin, or because there is a real origin but it is unknowable? As the twelve doors (dvadasa-mukha) say, there are thirteen doors, but because they do not actually exist, they are unknowable. Is it because there is no wisdom that it is unknowable? Why? Because there are no beings in the form realm (here the original text is incorrect, it should be 'form realm beings'), and beings in the other two realms (desire realm, formless realm) have no wisdom, so they do not know. Just like whether the world is formed or not, it is directly left unanswered. There is a revolving origin, and the initial existence can be spoken of. That is why we have doubts.

Question: The origin of a person's previous life is unknowable. Does it actually exist, or does it actually not exist? If it exists and there is knowledge and vision, it can be spoken of.

Answer: It actually exists but is unknowable. Why? For example, if something actually exists but is covered, it is unknowable. Also, like a hair's tip or a tiny dust particle, because it is too small, it is unknowable. Also, like the vastness of the earth, it is unknowable. Also, like the eyelid being too close to the eye, it is unknowable. Also, like the extremely distant coastline, it is unknowable. Also, like the weakness of the eye faculty, it is unknowable. Like the tip of a hair. Also, like a pile of mustard seeds, if you throw one mustard seed into the pile, because the colors are similar, it is unknowable. Also, like the flowing water of the Ganges River, if you throw a handful of salt into the river, because the power of the fresh water is great, the salt cannot be found. Also, like a treasure inside a wall, because there is a barrier, it cannot be seen. Also, like ghosts and spirits hiding their forms, they cannot be seen. Like an ignorant person not knowing what remains of their lifespan, it is unknowable. Like a treasure behind a wall barrier, it actually exists but is unknowable. Thus, a person's origin actually exists but is unknowable.

Objection: If from this origin, like dust and the tip of a hair, it actually exists but is unknowable, then others can see it, like the divine eye (divyacaksu) can see the tip of a hair.

Also, like the vast edge of the earth, only the divine eye can see it. Also, like the eyelid cannot see itself, but those near it can see it. Like the coastline, it is unknowable whether it can be crossed, but those who arrive can see it. Like the tip of a hair, those with clear eyes can see it. If you throw one mustard seed into a pile of mustard seeds.

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明眼者見。恒河水以一把鹽投之。唯魚近其邊知。覆障財寶。天眼者見。隱形鬼神。唯同類見。有方術人見余命不可知。他心智人見如是。上所說一切有言不可見不可知。然一切可知可見。源本無人知是故。如覆障寶物等實有。不可知非因。復說實有不可知。何以故。無能測量故。如雪山實有不可稱量。何以故。無能測量故。

難曰。若為知雪山稱量實有不可知。答曰。見雪山石有量數挍略。雪山稱量實有可知。是故無能測量不可知。難曰。若挍略可知此非知。但挍略知非稱量實知。便成無明。

又問曰。不實故。稱量不可知。

答曰。不實不可知。何以故。如修多羅中所說故。佛言。物不實處無知聲。

如佛語比丘。如酥油燈滅其灰其墨不可知。如是須彌大海大地劫盡火劫起時。一切燒蕩盡其塵。其墨不可知。如是。

佛言。源本不可知。亦復如是。如酥油燈滅其墨塵不實有不可知。如是源本不可知。亦復如是。

問曰。如實物。有處佛說不可知聲。

答如律中所說。若人酒著手若器。此人以手捧器奉上比丘。盛食比丘不知得食無罪如是。是故此非因。

又說不實不可知。若源本實有者。佛實智應從彼起。不應說言不可知。以佛說不可知故。是源本不實有。

【現代漢語翻譯】 現代漢語譯本： 明眼之人能夠看見。如果把一把鹽投入恒河水中，只有魚靠近水邊才能知道。被遮蓋的財寶，擁有天眼者才能看見。隱形的鬼神，只有同類才能看見。有方術的人能看見，其餘眾生的命運是不可知的。擁有他心智的人也能看見（他人的想法）。上面所說的一切，有的說不可見，有的說不可知，然而一切都是可以知可以見的。根源本性沒有人知道，因此，就像被遮蓋的寶物等，實際上是存在的，但不可知，這不是一個合理的理由。再次說明，實際上存在但不可知，這是為什麼呢？因為沒有辦法測量它。就像雪山，實際上存在，但無法稱量。為什麼呢？因為沒有辦法測量它。 有人提問：如果這樣，怎麼知道雪山可以稱量，實際上存在但不可知呢？回答：看見雪山的石頭，可以大概估計數量。雪山可以稱量，實際上存在，是可以知道的。因此，沒有辦法測量，所以不可知。有人提問：如果大概估計就可以知道，這不叫知道，只是大概估計的知道，不是稱量實際的知道，這樣就變成了無明。 又有人問：因為不真實，所以稱量是不可知的嗎？ 回答：不真實所以不可知。為什麼呢？就像修多羅（Sutra）中所說的那樣。佛說：在事物不真實的地方，沒有『知』這個說法。 就像佛對比丘（Bhiksu）說：如果酥油燈熄滅了，它的灰和它的墨是不可知的。就像須彌山（Sumeru），大海（Great Ocean），大地（Earth）在劫盡火劫（the end of the kalpa）發生時，一切都被燒燬殆盡，它的塵埃，它的墨是不可知的。就像這樣。 佛說：根源本性是不可知的，也是如此。就像酥油燈熄滅了，它的墨和塵埃不真實存在，所以不可知。就像這樣，根源本性是不可知的，也是如此。 有人問：對於真實的事物，有的地方佛也說有不可知的說法。 回答：就像律藏（Vinaya）中所說的那樣。如果有人手裡或容器上沾了酒，這個人用手捧著容器供養比丘，盛著食物，比丘不知道是否得到了食物，就沒有罪。就像這樣。所以這不是一個合理的理由。 又說不真實所以不可知。如果根源本性是真實存在的，佛的真實智慧應該從那裡產生，不應該說它是不可知的。因為佛說它是不可知的，所以這個根源本性是不真實存在的。

【English Translation】 English version: Those with clear eyes can see. If a handful of salt is thrown into the Ganges River (Ganga River), only the fish near the edge will know. Obstructed treasures can only be seen by those with divine eyes (divine eyes). Invisible ghosts and spirits can only be seen by their own kind. Those with magical arts can see, but the fate of other beings is unknowable. Those with the wisdom of knowing others' minds (telepathy) can also see (others' thoughts). Of all that has been said above, some say it is invisible, some say it is unknowable, yet everything can be known and seen. No one knows the origin and nature, therefore, like obstructed treasures, they actually exist, but are unknowable, which is not a reasonable reason. Again, it is stated that it actually exists but is unknowable. Why is this? Because there is no way to measure it. Like the Snow Mountain (Snow Mountain), it actually exists, but cannot be weighed. Why? Because there is no way to measure it. Someone asks: If so, how do you know that the Snow Mountain (Snow Mountain) can be weighed, actually exists, but is unknowable? Answer: Seeing the stones of the Snow Mountain (Snow Mountain), one can roughly estimate the quantity. The Snow Mountain (Snow Mountain) can be weighed, actually exists, and can be known. Therefore, there is no way to measure it, so it is unknowable. Someone asks: If a rough estimate can be known, this is not called knowing, it is just a rough estimate of knowing, not a measured actual knowing, which becomes ignorance. Someone asks again: Is it because it is unreal that measuring is unknowable? Answer: It is unreal, therefore unknowable. Why? Just as it is said in the Sutra (Sutra). The Buddha said: 'Where things are unreal, there is no such thing as 'knowing'.' Just as the Buddha said to the Bhiksu (Bhikkhu): If a ghee lamp goes out, its ashes and its soot are unknowable. Just as Mount Sumeru (Sumeru), the Great Ocean (Great Ocean), and the Earth (Earth) at the end of the kalpa (the end of the kalpa) when the fire kalpa (the end of the kalpa) arises, everything is burned away, its dust, its soot is unknowable. Just like that. The Buddha said: The origin and nature are unknowable, and so it is. Just as a ghee lamp goes out, its soot and dust do not really exist, so they are unknowable. Just like that, the origin and nature are unknowable, and so it is. Someone asks: For real things, in some places the Buddha also says there is a statement of unknowability. Answer: Just as it is said in the Vinaya (Vinaya). If someone has wine on their hands or on a container, and this person offers the container to a Bhiksu (Bhikkhu) with their hands, containing food, and the Bhiksu (Bhikkhu) does not know whether he has received food, he is not guilty. Just like that. So this is not a reasonable reason. It is also said that it is unreal, therefore unknowable. If the origin and nature are real, the Buddha's real wisdom should arise from there, and it should not be said that it is unknowable. Because the Buddha said it is unknowable, this origin and nature is not really existent.

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答曰。此義處不爾。佛實智不從彼起。如世間問常無常等處。佛不答。是故無因。復說不爾故源本不可知。佛說不可知。若佛直說無源本。成斷見。若佛說有源本。覆成常見。此二種。語不應。是不應故。佛說不可知。如是。

問曰。若生死有本者。成常見。若無本者。成斷見。聖人生死本已盡別本更起。應知而不爾。別本更起者。便成斷見。生死源本不實有不可知。何以故。生死輪轉無窮故。佛語諸比丘。有依愛本不可知。從此起愛謝在過去。從此起愛未來當起。如是一切。以是故。無有愛本。是故生死無實。本不可知。

複次生死常起故。若無生死亦無涅槃。如佛語阿難。有漏五陰滅盡時。是名滅。是名涅槃。

佛又語阿難。涅槃雖滅盡不無本。以是故生死滅有本。是故生死本不實有本不可知。如是。

複次因展轉合故。一切人不以我為因本。若以我為因本。生死不盡。是故無本。如是。

複次憶知過去無數世界。如佛所說過去時若欲知法識隨起知。以是故。識無數故。境界亦無數。應知亦無數。是故生死無本。如是。

複次生死無本故。若生死有本者。過去生本亦應有。是故不實有過去。生本不可知。如是。

複次有愛展轉故。佛說過去生本不可知。若生死本

【現代漢語翻譯】 現代漢語譯本：

答：這種意義並非如此。佛陀的真實智慧不是從此產生的。就像世間詢問『常』（nitya，永恒）或『無常』（anitya，無常）等問題時，佛陀不作回答，因此沒有原因。又說不是這樣，所以源頭根本無法得知。佛陀說無法得知。如果佛陀直接說沒有源頭根本，就會成為斷見（ucchedadṛṣṭi，認為生命死後完全斷滅的邪見）。如果佛陀說有源頭根本，又會成為常見（śāśvatadṛṣṭi，認為存在永恒不變的實體的邪見）。這兩種說法都不應成立。因為不應成立，所以佛陀說無法得知。就是這樣。 問：如果生死有根本，就會成為常見。如果無根本，就會成為斷見。聖人生死的根本已經斷盡，另外的根本又生起，應該知道但並非如此。另外的根本又生起，便會成為斷見。生死源頭根本不真實存在，無法得知。為什麼呢？因為生死輪迴沒有窮盡的時候。佛告訴眾比丘，依于愛（trsna，渴愛）的根本無法得知。從此生起的愛在過去已經消失，從此生起的愛未來將會生起。像這樣一切都是如此。因此，沒有愛的根本。因此，生死沒有真實的根本，無法得知。 再次，生死經常生起，如果無生死，也就沒有涅槃（nirvana，滅度）。如佛告訴阿難（Ananda，佛陀的十大弟子之一），有漏五陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）滅盡時，就叫做滅，就叫做涅槃。 佛又告訴阿難，涅槃雖然滅盡，但並非沒有根本。因此，生死滅盡是有根本的。因此，生死的根本不真實存在，根本無法得知。就是這樣。 再次，因為因緣輾轉聚合，所有人都不是以『我』（atman，神我）為因緣根本。如果以『我』為因緣根本，生死就不會窮盡。因此沒有根本。就是這樣。 再次，憶念知道過去無數世界。如佛所說，過去時如果想知道法，意識隨著生起而知道。因此，意識無數，境界也無數，應該知道也是無數。因此，生死沒有根本。就是這樣。 再次，因為生死沒有根本，如果生死有根本，過去生的根本也應該有。因此，不真實存在過去的生之根本，無法得知。就是這樣。 再次，因為有愛輾轉相續，佛說過去生的根本無法得知。如果生死有根本

【English Translation】 English version:

Answer: This meaning is not so. The Buddha's true wisdom does not arise from this. Just as in the world, when asked about 'permanence' (nitya) or 'impermanence' (anitya), the Buddha does not answer, therefore there is no cause. Furthermore, it is said that it is not so, therefore the origin is fundamentally unknowable. The Buddha said it is unknowable. If the Buddha directly said there is no origin, it would become annihilationism (ucchedadṛṣṭi, the wrong view that life is completely annihilated after death). If the Buddha said there is an origin, it would again become eternalism (śāśvatadṛṣṭi, the wrong view that there exists an eternal and unchanging entity). These two kinds of statements should not be. Because they should not be, the Buddha said it is unknowable. Thus it is. Question: If birth and death have a root, it becomes eternalism. If there is no root, it becomes annihilationism. The root of the saint's birth and death has been exhausted, and another root arises, it should be known but it is not so. If another root arises, it becomes annihilationism. The origin of birth and death does not truly exist, it is unknowable. Why? Because the cycle of birth and death is endless. The Buddha told the monks, the root based on craving (trsna) is unknowable. The craving that arises from this has disappeared in the past, and the craving that arises from this will arise in the future. Thus, everything is like this. Therefore, there is no root of craving. Therefore, birth and death have no real root, it is unknowable. Furthermore, birth and death constantly arise, if there is no birth and death, there is also no Nirvana (nirvana). As the Buddha told Ananda (one of the Buddha's ten great disciples), when the defiled five skandhas (skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness) are extinguished, it is called extinction, it is called Nirvana. The Buddha also told Ananda, although Nirvana is extinguished, it is not without a root. Therefore, the extinction of birth and death has a root. Therefore, the root of birth and death does not truly exist, the root is unknowable. Thus it is. Furthermore, because causes and conditions combine in succession, not everyone takes 'self' (atman) as the root cause. If 'self' is taken as the root cause, birth and death will not be exhausted. Therefore, there is no root. Thus it is. Furthermore, remembering and knowing countless past worlds. As the Buddha said, in the past, if one wants to know the Dharma, consciousness arises and knows accordingly. Therefore, because consciousness is countless, realms are also countless, it should be known that they are also countless. Therefore, birth and death have no root. Thus it is. Furthermore, because birth and death have no root, if birth and death have a root, the root of past lives should also exist. Therefore, the root of past lives does not truly exist, it is unknowable. Thus it is. Furthermore, because craving continues in succession, the Buddha said that the root of past lives is unknowable. If birth and death have a root

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無者亦無其名。若無法不應有名如是。

答曰。無法無名。無名名不實。雖無名以無名便是其名。是故有名故是其不實。如所說。過去源本名實故。源本應實。此語不是。曰不爾。如所說。無法有名故。有實者。有法有名。亦應無名不實。何以故。無名故。若爾無法不實。其名亦不實。實有法其名亦實有。是故無法之名亦不實。以是故。源生不實有驗矣。

難曰。若爾實不實便是不定。不實成實實成不實。是所不應。

複次有法遮言。無有法無法始顯勝降實不實可見以是處無遮言。有是名實。如打物發此聲。此聲無本故如是。源生可說如兔角。是故生死是源本。難曰。若生死無本者。亦無其末。如是無本無末與涅槃無異。是所不應。如是。答曰。是實無本。五陰展轉相生故。

是故無常。因展轉果亦展轉。

問曰。若生死無本者。中末亦無。中末無者生死亦無。如林無本無末。亦無中。便無此林。如是無生死。如是。

答曰。不爾。何以故。如團圓物。無本中末不。無圓物生死亦爾。

難曰。若團圓物無本中末。而有者無。第二未可壞。生死亦爾。

答曰。恐如是生死不滅。如所執本無故。一切法無。此是下執以前生因展轉故。是故無本。因壞故生死盡。生死壞因

【現代漢語翻譯】 現代漢語譯本： 『無』這個概念，本身也沒有名稱。如果一個事物不存在（無法），那麼它就不應該有名，就像這樣。

回答：沒有事物就沒有名稱。沒有名稱，那麼這個名稱就是不真實的。雖然沒有名稱，但用『無名』來稱呼它，這本身就是它的名稱。因此，這個名稱存在，但它是不真實的。就像你所說的，過去事物的根源（源本）有名有實，所以根源應該是真實的。這種說法是不對的。因為就像你所說的，不存在的事物卻有名，所以你認為存在的事物就應該是真實的。那麼，存在的事物也應該可以沒有名稱，從而變得不真實。為什麼呢？因為沒有名稱的緣故。如果這樣，不存在的事物就不是真實的，它的名稱也不是真實的。真實存在的事物，它的名稱也是真實存在的。因此，不存在的事物的名稱也是不真實的。因此，根源的產生是不真實的，這是可以驗證的。

反駁：如果這樣，那麼真實和不真實就變得不確定了。不真實變成真實，真實變成不真實。這是不應該發生的。

進一步說，對於存在的事物，可以用遮言來否定。沒有事物（無法），那麼『無法』這個概念就開始顯現，勝過、降低了真實和不真實。因為在沒有遮言的地方，存在的就是名和實。就像敲打物體發出聲音，這個聲音沒有根源，所以是這樣的。根源的產生可以說就像兔角一樣（虛無）。因此，生死是根源。

反駁：如果生死沒有根源，那麼它也沒有終結。這樣，沒有根源也沒有終結，就和涅槃（Nirvana，寂滅）沒有區別了。這是不應該發生的。

回答：生死確實沒有根源，因為五陰（Skandha，構成人身的五種要素，即色、受、想、行、識）輾轉相生。

因此，一切都是無常的。因為因果是輾轉相生的。

提問：如果生死沒有根源，那麼中間和終結也沒有。沒有中間和終結，那麼生死也就沒有了。就像一片森林，沒有根源，沒有終結，也就沒有中間，那麼這片森林就不存在了。這樣，也就沒有生死了，是這樣嗎？

回答：不是這樣的。為什麼呢？就像一個圓形的物體，沒有根源、中間和終結，但它不是不存在的。圓形的物體存在，生死也是如此。

反駁：如果圓形的物體沒有根源、中間和終結，但它存在，那麼第二種（生死）也是不可破壞的。生死也是如此。

回答：恐怕這樣生死就不會滅絕了。就像你所執著的，根源不存在，那麼一切法（Dharma，佛法）都不存在。這是低階的執著，因為以前的生是因，輾轉相生。因此，生死沒有根源。因為因壞滅，所以生死才會終結。生死是因為壞滅的因。

【English Translation】 English version: That which is 'non-existent' also has no name. If a thing does not exist (is 'un-law' or 'no-dharma'), then it should not have a name, just like that.

Answer: No-dharma has no name. Without a name, the name is unreal. Although there is no name, using 'no-name' is its name. Therefore, the name exists, but it is unreal. As you said, the past source (yuanben) has both name and reality, so the source should be real. This statement is incorrect. Because, as you said, that which does not exist has a name, so you think that which exists should be real. Then, that which exists should also be able to have no name, thus becoming unreal. Why? Because of the absence of a name. If so, that which does not exist is not real, and its name is also not real. That which truly exists, its name is also truly existent. Therefore, the name of that which does not exist is also unreal. Therefore, the origin (yuansheng) is unreal, and this can be verified.

Objection: If so, then real and unreal become uncertain. Unreal becomes real, and real becomes unreal. This should not happen.

Furthermore, for that which exists, a negation can be used. When there is no thing (wu fa), then the concept of 'no-dharma' begins to appear, surpassing and diminishing the real and unreal. Because in a place where there is no negation, what exists is name and reality. Like striking an object and producing a sound, this sound has no origin, so it is like this. The origin can be said to be like a rabbit's horn (non-existent). Therefore, birth and death (shengsi) are the origin.

Objection: If birth and death have no origin, then they also have no end. In this way, having no origin and no end is no different from Nirvana (Nirvana, extinction). This should not happen.

Answer: Birth and death indeed have no origin, because the five Skandhas (Skandha, the five aggregates that constitute a person, namely form, feeling, perception, volition, and consciousness) arise in mutual dependence.

Therefore, everything is impermanent (anitya). Because cause and effect arise in mutual dependence.

Question: If birth and death have no origin, then the middle and the end also do not exist. Without the middle and the end, then birth and death also do not exist. Like a forest, without an origin, without an end, and without a middle, then this forest does not exist. In this way, there is no birth and death, is that so?

Answer: It is not like that. Why? Like a round object, there is no origin, middle, or end, but it is not non-existent. The round object exists, and so does birth and death.

Objection: If a round object has no origin, middle, or end, but it exists, then the second (birth and death) is also indestructible. Birth and death are also like that.

Answer: I fear that in this way, birth and death will not cease. Like what you are attached to, the origin does not exist, then all Dharmas (Dharma, Buddhist teachings) do not exist. This is a low-level attachment, because previous birth is the cause, arising in mutual dependence. Therefore, birth and death have no origin. Because the cause is destroyed, birth and death will end. Birth and death are due to the cause of destruction.

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亦盡。如是前憶過去無數世界故。是故佛說無源本。若生死源本。陰展轉無本故。成常見。依陰依度佛說有眾生。如是。

說曰。陰展轉無本者。眾生展轉亦無本。眾生不應展轉。何以故。佛已說生死無本故。

問曰。若生死無本。佛何故說不可知。何不直言無。

答曰。若佛直說無者。不應起三種邪見。三種邪見者。第一我前身曾生不。第二我后更生不。第三我今若為生不。應生疑。以是故佛說不可知。是故佛說應當知。如是。佛說法有二種。何者二種。一為法。二為眾生。

云何為法。如佛所說。源生不可知。有愛本不可知。為法故。說無生死源本可說。云何為眾生無明覆眾生。輪轉生死。為眾生故說法。眾生輪轉生死。是故佛為說。說曰。如是時法至其心依度。是時佛說是眾生。

問曰。何故佛說有法源生不可知。

答曰。佛不應為眾生說無源本。

難曰。如是時法依度。是時佛說是眾生。爾時法無常可說。不應說眾生常無常。如是源生可說不可說。可知生死無本驗矣。

三彌底部論卷中 大正藏第 32 冊 No. 1649 三彌底部論

三彌底部論卷下

失譯人名今附秦錄

如是所說。有人生陰處。舍五陰受中陰五陰。問曰。

【現代漢語翻譯】 現代漢語譯本： 亦盡。像這樣憶念過去無數世界。因此佛說沒有源頭根本。如果生死有源頭根本，五陰（panca-khandha，構成個體存在的五種要素：色、受、想、行、識）輾轉相生就沒有根本了，就會形成常見（sassata-ditthi，認為事物是恒常不變的邪見）。如果依賴五陰，依賴度量，佛說有眾生，就是這樣。

有人說：五陰輾轉相生沒有根本，那麼眾生輾轉相生也沒有根本。眾生不應該輾轉相生。為什麼呢？因為佛已經說了生死沒有根本。

有人問：如果生死沒有根本，佛為什麼說不可知？為什麼不直接說沒有？

回答：如果佛直接說沒有，就不會產生三種邪見。三種邪見是：第一，我前世曾經存在嗎？第二，我死後還會再生嗎？第三，我現在是如何出生的？這樣會產生疑惑。因此佛說不可知。所以佛說應當知，就是這樣。佛說法有兩種，哪兩種呢？一是為法（dhamma，佛法，真理），二是為眾生（satta，有情）。

什麼是為法呢？就像佛所說，源頭生起不可知，有愛（bhava-tanha，對存在的渴求）的根本不可知。爲了法，所以說沒有生死源頭根本可以述說。什麼是為眾生呢？無明（avijja，對真理的無知）覆蓋眾生，在生死中輪迴。爲了眾生，所以說法。眾生在生死中輪迴，因此佛為他們說法。有人說：像這樣，法到達他的心中，依賴度量，這時佛說這是眾生。

有人問：為什麼佛說有法的源頭生起不可知？

回答：佛不應該為眾生說沒有源頭根本。

反駁：像這樣，法依賴度量，這時佛說這是眾生。這時法是無常的，可以述說。不應該說眾生是常還是無常。像這樣，源頭生起是可說還是不可說，可知生死沒有根本是可以驗證的。

《三彌底部論》卷中 大正藏第 32 冊 No. 1649 《三彌底部論》

《三彌底部論》卷下

失譯人名 今附秦錄

像這樣所說，有人生在五陰之處，捨棄五陰，接受中陰（antarabhava，死亡與再生之間的過渡狀態）的五陰。有人問：

【English Translation】 English version: Also ceases. Thus, one remembers countless past worlds. Therefore, the Buddha said there is no origin. If there were an origin of birth and death, the interconnected arising of the five skandhas (panca-khandha, the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness) would have no basis, and it would lead to the eternalist view (sassata-ditthi, the false view that things are permanent). If one relies on the skandhas, relies on measurement, the Buddha says there are beings, it is like that.

It is said: If the interconnected arising of the skandhas has no origin, then the interconnected arising of beings also has no origin. Beings should not arise interdependently. Why? Because the Buddha has already said that birth and death have no origin.

Someone asks: If birth and death have no origin, why does the Buddha say it is unknowable? Why not directly say there is none?

Answer: If the Buddha directly said there is none, three wrong views would not arise. The three wrong views are: First, did I exist in a previous life? Second, will I be reborn after death? Third, how am I born now? Doubt would arise. Therefore, the Buddha said it is unknowable. Therefore, the Buddha said one should know, it is like that. The Buddha's teaching has two aspects, what are the two? One is for the Dharma (dhamma, the teachings of the Buddha, the truth), and the other is for beings (satta, sentient beings).

What is for the Dharma? As the Buddha said, the origin of arising is unknowable, the root of craving for existence (bhava-tanha, thirst for being) is unknowable. For the sake of the Dharma, it is said that there is no origin of birth and death that can be described. What is for beings? Ignorance (avijja, ignorance of the truth) covers beings, who revolve in birth and death. For the sake of beings, the Dharma is taught. Beings revolve in birth and death, therefore the Buddha teaches them. It is said: Thus, when the Dharma reaches their mind, relying on measurement, then the Buddha says this is a being.

Someone asks: Why does the Buddha say that the origin of the Dharma's arising is unknowable?

Answer: The Buddha should not tell beings that there is no origin.

Objection: Thus, when the Dharma relies on measurement, then the Buddha says this is a being. At this time, the Dharma is impermanent, which can be described. One should not say whether beings are permanent or impermanent. Thus, whether the origin of arising is describable or indescribable, it can be verified that birth and death have no origin.

《Sammitiya School Treatise》Volume Middle T32, No. 1649 《Sammitiya School Treatise》

《Sammitiya School Treatise》Volume Lower

Lost Translator's Name, Now Attached to the Qin Record

As it is said, some are born in the place of the five skandhas, abandoning the five skandhas and receiving the five skandhas of the intermediate state (antarabhava, the transitional state between death and rebirth). Someone asks:

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云何知有中陰。

曰。何所疑。答曰。有諸部說無中陰。何以故。道處不說故。

佛語舍利弗。地獄我知人往地獄。我亦知可往地獄道。我亦知乃至眾生往到涅槃。我亦知佛不說。我知中間有不說。我知眾生往中間有。不說道可往中間有。如是。

彼諸部見。佛此修多羅中不說。是故見無中陰。

複次生處。佛不記故。生五處佛悉記。如佛記調達應入地獄。記都提婆羅門生畜生處。記姑羅柯生餓鬼處。記給孤獨氏生天。記儴佉王生人處。如是等記。不記一人生中間有。

彼諸部見。佛不記五生處。是故諸部見無中間有。

複次佛說業故。此業應受地獄。此業應受畜生餓鬼人天五道。如是等五道生處。佛說業中間有。佛不說業。是故彼諸部見。無中間有。如是。

複次佛說此定。是實有五道故。此是地獄畜生餓鬼人天等。不說此定是中間有。彼諸部見。佛不說定中間有。是故諸部見。無中間有。如是。

複次生無間故。

佛言。人造五逆罪。身壞直入無間地獄。若有中間有者。佛不應說直入無間地獄。

彼諸部見。佛說直入無間地獄故。是故諸部見。無中間有。如是。

複次無定故。

若死生有處。是其中間名為中間有者。中間有于生有處

【現代漢語翻譯】 現代漢語譯本 問：如何得知有中陰（Antarabhava，指死亡到投胎之間的過渡期）的存在？

答：你有什麼疑問？有人說沒有中陰，為什麼呢？因為佛陀在經文中沒有明確說明。

佛陀告訴舍利弗（Sariputta，佛陀十大弟子之一）：『我知道有人會去地獄（Naraka），我也知道通往地獄的道路。我知道乃至眾生最終會到達涅槃（Nirvana，解脫）。但我知道佛陀有些事情沒有說，我知道眾生會經歷中陰，但佛陀沒有說有通往中陰的道路。』就是這樣。

那些宗派認為，佛陀在這部經中沒有提到中陰，所以他們認為沒有中陰。

再者，佛陀沒有記述中陰的生處。佛陀記述了五道的生處。例如，佛陀記述提婆達多（Devadatta，佛陀的堂兄弟）會墮入地獄，記述都提婆羅門（Tuti Brahman，人名）會轉生為畜生，記述姑羅柯（Kuraka，人名）會轉生為餓鬼（Preta），記述給孤獨長者（Anathapindika，佛陀的護法）會轉生到天界（Deva），記述儴佉王（Rankha，人名）會轉生為人道。像這樣，佛陀記述了五道的生處，但沒有記述任何一個人會生於中陰。

那些宗派認為，佛陀沒有記述五道的生處，所以他們認為沒有中陰。

再者，佛陀說了業（Karma）的果報。這個業應該在地獄受報，這個業應該在畜生、餓鬼、人、天五道受報。佛陀說了五道的業，但沒有說中陰的業。因此，那些宗派認為沒有中陰。

再者，佛陀說了五道的果報是真實存在的，即地獄、畜生、餓鬼、人、天等。但佛陀沒有說中陰的果報。那些宗派認為，佛陀沒有說中陰的果報，所以他們認為沒有中陰。

再者，因為有直接的轉生，沒有間隔。

佛陀說：『人如果造了五逆罪（Pancanantariya，指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），死後會直接墮入無間地獄（Avici）。』如果存在中陰，佛陀就不應該說直接墮入無間地獄。

那些宗派認為，佛陀說了直接墮入無間地獄，所以他們認為沒有中陰。

再者，因為中陰沒有固定的處所。

如果死亡之後有轉生之處，那麼這個中間狀態就被稱為中陰，中陰存在於轉生之處……

【English Translation】 English version Question: How do we know that there is an intermediate state (Antarabhava, the state between death and rebirth)?

Answer: What is your doubt? Some schools say there is no intermediate state. Why? Because the Buddha did not explicitly mention it in the scriptures.

The Buddha said to Sariputta (one of the Buddha's ten great disciples): 'I know that people go to hell (Naraka), and I also know the path to hell. I know that beings eventually reach Nirvana (liberation). But I know that the Buddha did not say some things. I know that beings experience the intermediate state, but the Buddha did not say there is a path to the intermediate state.' That is how it is.

Those schools believe that the Buddha did not mention the intermediate state in this sutra, so they believe there is no intermediate state.

Furthermore, the Buddha did not record the place of birth in the intermediate state. The Buddha recorded the places of birth in the five realms. For example, the Buddha recorded that Devadatta (the Buddha's cousin) would fall into hell, recorded that Tuti Brahman (a person's name) would be reborn as an animal, recorded that Kuraka (a person's name) would be reborn as a hungry ghost (Preta), recorded that Anathapindika (a protector of the Buddha) would be reborn in the heavens (Deva), and recorded that King Rankha (a person's name) would be reborn in the human realm. Like this, the Buddha recorded the places of birth in the five realms, but did not record that anyone would be born in the intermediate state.

Those schools believe that the Buddha did not record the places of birth in the five realms, so they believe there is no intermediate state.

Furthermore, the Buddha spoke of the consequences of karma (Karma). This karma should be reaped in hell, and this karma should be reaped in the five realms of animals, hungry ghosts, humans, and gods. The Buddha spoke of the karma of the five realms, but did not speak of the karma of the intermediate state. Therefore, those schools believe there is no intermediate state.

Furthermore, the Buddha said that the consequences of the five realms are real, namely hell, animals, hungry ghosts, humans, and gods, etc. But the Buddha did not speak of the consequences of the intermediate state. Those schools believe that the Buddha did not speak of the consequences of the intermediate state, so they believe there is no intermediate state.

Furthermore, because there is direct rebirth, without interval.

The Buddha said: 'If a person commits the five heinous crimes (Pancanantariya, referring to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), they will directly fall into Avici (the hell of incessant suffering) after death.' If the intermediate state exists, the Buddha should not have said that they directly fall into Avici.

Those schools believe that the Buddha said that they directly fall into Avici, so they believe there is no intermediate state.

Furthermore, because the intermediate state has no fixed place.

If there is a place of rebirth after death, then this intermediate state is called the intermediate state, and the intermediate state exists in the place of rebirth...

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。其間復應有中間有。是故諸部見無中間有。如是。複次無用故。言有中陰者。此言無用。何以故。中間有處無長短壽。病不病亦無。受苦不受苦業亦無。愛不愛色聲香味觸亦無。服飾莊嚴亦無。是故若言有中間有者。此言無用。

複次同法生不同法生故。若中間有共生一法者。是其生有。非是中間有。若不同法產生別道名。如八正道。如是同法不同法成過。是故無中間有。如是。

複次不說相故。佛說有五道相。中間有相。佛不說。

彼諸部見不說相故。是故無中間有。如是。

複次自身生故。佛說有眾生。從其身落無間。一念中受生。

佛說一念受生。不說中間有處可生。

彼諸部見。一念從其身落受生。是故無中間有。如是。從因等故。

諸部見無中間有如是此說受五陰中間有處。是諸部執滅中間有。

問曰。若為遣所執。若為因成有中間有。曰聽今所說。如諸部所執滅中間。有欲令是因還有中間有。

難曰。如諸部所說。五道處不說故無中間有。答曰。不說五道處乘故。是故佛不說中間有。非是無中間有故。如從此城往彼城。不說乘應至彼處不可。以不說乘。應至彼處言無乘。中間有亦如是。

複次如諸部所說。生處。佛不說故。無中間有。

【現代漢語翻譯】 現代漢語譯本：此外，如果存在中間狀態，那麼諸部派的觀點就是錯誤的，因為他們認為沒有中間狀態。而且，中間狀態沒有實際作用。如果說存在中陰（Bardo，指死亡和轉世之間的過渡期），這種說法是沒有意義的。為什麼呢？因為中陰狀態既沒有壽命的長短，也沒有疾病或健康，既不受苦也不享受快樂，沒有業力，也沒有對色、聲、香、味、觸的愛戀，沒有服飾和莊嚴。因此，如果說存在中間狀態，這種說法是沒有意義的。

此外，如果相同法則產生不同法則，那麼如果中陰狀態與某種法則共同產生一種法，那就是生有（bhava，生命），而不是中陰。如果不同法則產生不同的道，比如八正道（Eightfold Path），那麼相同法則和不同法則都會產生過失。因此，沒有中間狀態。

此外，佛陀沒有描述中陰狀態的特徵。佛陀只說了五道（Five Realms）的特徵，而沒有說中間狀態的特徵。

因此，各部派認為，因為佛陀沒有描述中陰狀態的特徵，所以沒有中間狀態。

此外，眾生是自身產生的。佛陀說，有些眾生從臨終的那一刻起，立即受生，沒有間隔。

佛陀說的是一念之間受生，沒有說中間狀態可以受生。

各部派認為，眾生從臨終的那一刻起立即受生，因此沒有中間狀態。這是因為因緣等同。

各部派認為沒有中間狀態。他們認為，如果說受五陰（Five Skandhas）的中間狀態存在，那麼各部派就堅持要滅除中間狀態。

問：爲了駁斥這些執著，或者爲了證明存在中間狀態，應該怎麼做？答：聽我說。各部派執著于滅除中間狀態，想要以此作為因，從而否定中間狀態的存在。

反駁：正如各部派所說，因為佛陀沒有描述五道的狀態，所以沒有中間狀態。答：佛陀沒有說乘坐工具才能到達五道，所以佛陀沒有說中間狀態。但這並不是說沒有中間狀態。比如，從這座城市到那座城市，雖然沒有說要乘坐交通工具才能到達，但不能因此就說沒有交通工具，或者說不能到達那座城市。中間狀態也是如此。

此外，正如各部派所說，因為佛陀沒有說受生之處，所以沒有中間狀態。

【English Translation】 English version: Furthermore, if there were an intermediate existence, then the views of the various schools would be incorrect, as they believe there is no intermediate existence. Moreover, the intermediate state would be useless. To say there is a Bardo (intermediate state between death and rebirth) is meaningless. Why? Because the intermediate state has neither long nor short lifespan, neither sickness nor health, neither suffering nor enjoyment, no karma, no attachment to form, sound, smell, taste, or touch, no clothing or adornment. Therefore, to say there is an intermediate existence is meaningless.

Furthermore, if the same law produces different laws, then if the intermediate state co-arises with a certain law to produce one dharma, that is bhava (existence), not the intermediate state. If different laws generate different paths, such as the Eightfold Path, then both the same and different laws would produce faults. Therefore, there is no intermediate existence.

Furthermore, the Buddha did not describe the characteristics of the intermediate state. The Buddha only spoke of the characteristics of the Five Realms, not the characteristics of the intermediate state.

Therefore, the various schools believe that because the Buddha did not describe the characteristics of the intermediate state, there is no intermediate existence.

Furthermore, beings arise from themselves. The Buddha said that some beings, from the moment of their death, immediately take rebirth without any interval.

The Buddha spoke of rebirth in a single thought, not that the intermediate state is a place where rebirth can occur.

The various schools believe that beings immediately take rebirth from the moment of their death, therefore there is no intermediate existence. This is because the causes and conditions are equal.

The various schools believe there is no intermediate existence. They believe that if the intermediate state of receiving the Five Skandhas exists, then the various schools insist on eliminating the intermediate state.

Question: In order to refute these attachments, or to prove the existence of the intermediate state, what should be done? Answer: Listen to what I say. The various schools are attached to eliminating the intermediate state, wanting to use this as a cause to deny the existence of the intermediate state.

Rebuttal: As the various schools say, because the Buddha did not describe the state of the Five Realms, there is no intermediate existence. Answer: The Buddha did not say that one must take a vehicle to reach the Five Realms, therefore the Buddha did not speak of the intermediate state. But this does not mean there is no intermediate state. For example, from this city to that city, although it is not said that one must take transportation to arrive, one cannot therefore say there is no transportation, or that one cannot arrive at that city. The intermediate state is also like this.

Furthermore, as the various schools say, because the Buddha did not speak of the place of rebirth, there is no intermediate existence.

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不住處故。佛不記中間有。是處眾生命根苦樂法非法交關勝處。是佛所記。是故佛不記中間有。

複次如諸部所說。佛說業故無中間有。是人積聚造業應受六道生。色界無色界。是其所向道。以此業成中間有。乘至受生。是故佛不說中間有業。佛不說中間有業故。是故無中間有。不應爾。

複次如諸部所說。佛說此定是實有五道故。無中間有應說不說故。如佛語葉波國人。應多有所告而我不說。不可以佛不定說故。言無法可說。是故佛不定說中間有故。是故不可說無中間有。可知。

複次如諸部所說。生無間故無中間有。斷異道故。佛說無間。是故不可說無中間有。

複次如諸部所說。無定故無中間有。如佛所說有中間禪非是不定。如第一第二禪是其中處。佛說有中間禪。中間禪中佛不說更有中間禪。如是應知。中間有非不定。

複次如諸部所說。無用故無中間有。應到彼故。有用用中間有故往彼受生。是故中間有非無用。

複次如諸部所說。同法生不同法生故。無中間有。

二處生故生中間有處往受生處此二處同法不同法。云何同法。同界故。云何不同法。乘與生處異故。是故不可言無中間有。

複次如諸部所說。不說相故。無中間有。多論處不應說此

【現代漢語翻譯】 現代漢語譯本：因為沒有固定的處所。佛陀沒有記載中間存在（antarabhava）。這個處所是眾生的命根、苦樂、正法與非法交匯的關鍵之處，是佛陀所記載的。因此，佛陀沒有記載中間存在。 再者，正如各部派所說，佛陀因為說了業（karma）的緣故，所以沒有中間存在。這個人積聚造作了業，應當承受六道（gati）的輪迴。沒有。這是他所趨向的道路。憑藉這個業的成就，形成中間存在，乘坐它到達受生之處。因此，佛陀沒有說中間存在的業。佛陀沒有說中間存在的業，因此就沒有中間存在。不應該是這樣的。 再者，正如各部派所說，佛陀說這個決定是真實存在的五道（panchagati）的緣故，所以沒有中間存在，應該說卻沒有說。如同佛陀對葉波國（Yavadvipa）的人所說，應該有很多要告訴你們的，而我沒有說。不可以因為佛陀沒有明確地說，就說沒有法可以說了。因此，佛陀沒有明確地說中間存在，因此不可以因為這樣就說沒有中間存在。這是可以知道的。 再者，正如各部派所說，因為出生沒有間隔的緣故，所以沒有中間存在。斷絕了不同的道路的緣故。佛陀說了沒有間隔。因此，不可以因為這樣就說沒有中間存在。 再者，正如各部派所說，因為沒有定相的緣故，所以沒有中間存在。如同佛陀所說，有中間禪（dhyana），並非是不定的。如同第一禪（prathama dhyana）、第二禪（dvitiya dhyana）是其中的處所。佛陀說了有中間禪。中間禪中佛陀沒有說更有中間禪。像這樣應該知道，中間存在並非是不定的。 再者，正如各部派所說，因為沒有作用的緣故，所以沒有中間存在。應該到達彼處的緣故。因為有用，用中間存在，所以前往彼處受生。因此，中間存在並非沒有作用。 再者，正如各部派所說，因為同法生、不同法生的緣故，所以沒有中間存在。 在兩個處所出生，因此在中間存在的處所出生，前往受生的處所，這兩個處所是同法還是不同法？ 什麼是同法？因為同界（dhatu）的緣故。什麼又是不同法？因為乘坐的工具與出生的處所不同。因此，不可以因為這樣就說沒有中間存在。 再者，正如各部派所說，因為沒有說相的緣故，所以沒有中間存在。在很多論述之處不應該說這個。

【English Translation】 English version: Because there is no fixed abode. The Buddha did not record the intermediate existence (antarabhava). This place is the crucial point where the life-root, suffering and happiness, Dharma and non-Dharma of sentient beings intersect, and it is recorded by the Buddha. Therefore, the Buddha did not record the intermediate existence. Furthermore, as stated by various schools, the Buddha did not mention the intermediate existence because he spoke of karma (karma). This person accumulates and creates karma and should undergo the cycle of the six realms (gati). There is no. This is the path he is heading towards. By the accomplishment of this karma, the intermediate existence is formed, and it rides on it to the place of rebirth. Therefore, the Buddha did not speak of the karma of the intermediate existence. Because the Buddha did not speak of the karma of the intermediate existence, therefore there is no intermediate existence. It should not be like this. Furthermore, as stated by various schools, the Buddha said that this determination is the real existence of the five realms (panchagati), so there is no intermediate existence, it should be said but it was not said. Just as the Buddha said to the people of Yavadvipa (Yavadvipa), there are many things I should tell you, but I did not say. It cannot be said that there is no Dharma to be spoken just because the Buddha did not explicitly say it. Therefore, the Buddha did not explicitly say the intermediate existence, so it cannot be said that there is no intermediate existence because of this. This can be known. Furthermore, as stated by various schools, because there is no interval between births, there is no intermediate existence. Because different paths are cut off. The Buddha said there is no interval. Therefore, it cannot be said that there is no intermediate existence because of this. Furthermore, as stated by various schools, because there is no fixed characteristic, there is no intermediate existence. As the Buddha said, there is intermediate dhyana (dhyana), which is not unfixed. Just as the first dhyana (prathama dhyana) and the second dhyana (dvitiya dhyana) are the places within it. The Buddha said there is intermediate dhyana. In the intermediate dhyana, the Buddha did not say there is more intermediate dhyana. As such, it should be known that the intermediate existence is not unfixed. Furthermore, as stated by various schools, because there is no use, there is no intermediate existence. Because one should reach that place. Because it is useful, the intermediate existence is used to go to that place to be reborn. Therefore, the intermediate existence is not useless. Furthermore, as stated by various schools, because of birth in accordance with the same Dharma and birth in accordance with different Dharmas, there is no intermediate existence. Born in two places, therefore born in the place of intermediate existence, going to the place of rebirth, are these two places the same Dharma or different Dharmas? What is the same Dharma? Because they are in the same realm (dhatu). What is the different Dharma? Because the vehicle and the place of birth are different. Therefore, it cannot be said that there is no intermediate existence because of this. Furthermore, as stated by various schools, because the characteristics are not spoken of, there is no intermediate existence. This should not be said in many discussions.

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語。若佛說有中間有生多論處。不應間有中間有無中間有。是故不可說無中間有。

複次如諸部所說。自身生故。無中間有。未生彼故。是其身應生彼。而未至生中間有。成生從種類中落受空處中間有。自見其身細微細滑。如在地無異彼。隨愛制故。依愿樂其身。是故以此語不斷中間有。

有中間有。何以故。斷間故。

如佛語摩樓柯子。是時汝見聞覺知而已。汝爾時不在彼世界不在此世界。不在中間處。是名苦盡。我等見佛遣中間處。是故有中間有。

複次有中間有。如佛說跋蹉耶那修多羅。爾時佛語跋蹉耶那。舍此身未生彼處。是時意生身愛取合故。我說名為眾生。我等見佛說跋蹉耶那修多羅。是故有中間有。

複次有中間有。中間入涅槃故。

佛語諸比丘。五種人名龍駒馬。何等五種人。中間入涅槃是名第一人。生入涅槃是名第二人。行入涅槃是名第三人。不行入涅槃是名第四人。上行入涅槃是名第五人。

我等見佛說中間入涅槃故。是故有中間有。

複次身不至故。識無身不至彼。

我等見身不至彼。是故有中間有。

複次天眼力故。佛言。我天眼見眾生落生。如是一切。若無中間有者。佛不說我天眼見眾生落生。我等見佛說。天眼見眾生落

【現代漢語翻譯】 現代漢語譯本：如果佛陀說有中間有和生多論處，就不應該有間斷，有中間有和無中間有。因此，不能說沒有中間有。 再次，正如各部派所說，因為自身產生，所以沒有中間有。因為還沒有生到那個地方，所以身體應該生到那裡。但還沒有到達生的地方，中間有就成立了。從種類中墮落，在空處接受中間有。自己看到自己的身體細微細滑，如同在地上一樣沒有差別。因為隨順愛慾的控制，依隨願望而樂於自己的身體。因此，用這種說法來不斷絕中間有。 有中間有。為什麼呢？因為有間斷的緣故。 如佛陀對摩樓柯子（Mālukyaputta，人名）所說：『那時你只有見聞覺知而已。你那時不在此世界，也不在彼世界，也不在中間處。』這叫做苦盡。我們看到佛陀遣除了中間處，所以有中間有。 再次，有中間有。如佛陀所說的《跋蹉耶那修多羅》（Vatsagotra Sutra，經名）。那時佛陀對跋蹉耶那（Vatsagotra，人名）說：『捨棄此身，還沒有生到彼處的時候，這時意生身因為愛和取而結合，所以我說名為眾生。』我們看到佛陀說了《跋蹉耶那修多羅》，所以有中間有。 再次，有中間有。因為有在中間入涅槃的緣故。 佛陀對比丘們說：『有五種人名為龍駒馬。』哪五種人呢？中間入涅槃，這叫做第一種人。生入涅槃，這叫做第二種人。行入涅槃，這叫做第三種人。不行入涅槃，這叫做第四種人。上行入涅槃，這叫做第五種人。 我們看到佛陀說了中間入涅槃，所以有中間有。 再次，因為身體沒有到達，所以識沒有身體，也沒有到達彼處。 我們看到身體沒有到達彼處，所以有中間有。 再次，因為天眼的力量，佛陀說：『我用天眼看到眾生墮落和出生。』像這樣的一切。如果沒有中間有，佛陀就不會說我用天眼看到眾生墮落和出生。我們看到佛陀說，用天眼看到眾生墮落和出生。

【English Translation】 English version: If the Buddha says there are intermediate existence and places of multiple arguments about birth, there should be no interruption, no intermediate existence, and no non-intermediate existence. Therefore, it cannot be said that there is no intermediate existence. Furthermore, as stated by various schools, because of self-birth, there is no intermediate existence. Because one has not yet been born there, the body should be born there. But not yet having arrived at the place of birth, intermediate existence is established. Falling from the category, receiving intermediate existence in an empty place. One sees one's own body as subtle and smooth, no different from being on the ground. Because of following the control of desire, one delights in one's body according to one's wishes. Therefore, with this statement, intermediate existence is not interrupted. There is intermediate existence. Why? Because there is interruption. As the Buddha said to Mālukyaputta (a person's name): 'At that time, you only had seeing, hearing, feeling, and knowing. At that time, you were not in this world, nor in that world, nor in the intermediate place.' This is called the end of suffering. We see that the Buddha eliminated the intermediate place, so there is intermediate existence. Furthermore, there is intermediate existence. As the Buddha said in the Vatsagotra Sutra (a sutra's name). At that time, the Buddha said to Vatsagotra (a person's name): 'When abandoning this body and not yet being born in that place, at this time, the mind-born body is combined because of love and grasping, so I say it is called a sentient being.' We see that the Buddha spoke the Vatsagotra Sutra, so there is intermediate existence. Furthermore, there is intermediate existence. Because there is entering Nirvana in the intermediate state. The Buddha said to the monks: 'There are five types of people called dragon colts.' What are the five types of people? Entering Nirvana in the intermediate state, this is called the first type of person. Entering Nirvana at birth, this is called the second type of person. Entering Nirvana while walking, this is called the third type of person. Entering Nirvana without walking, this is called the fourth type of person. Entering Nirvana while ascending, this is called the fifth type of person. We see that the Buddha spoke of entering Nirvana in the intermediate state, so there is intermediate existence. Furthermore, because the body has not arrived, the consciousness has no body and has not arrived there. We see that the body has not arrived there, so there is intermediate existence. Furthermore, because of the power of the divine eye, the Buddha said: 'I see beings falling and being born with the divine eye.' Like all of this. If there were no intermediate existence, the Buddha would not say that I see beings falling and being born with the divine eye. We see that the Buddha said that he sees beings falling and being born with the divine eye.

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生。是故有中間有。

複次如佛說揵闥婆處。故。佛言。三處合時。然後度入胎。何等三處合。

父母和合揵闥婆來至前立。三事合時。然後度入胎。是名三處合。若無中間有。佛不說揵闥婆處。

我等見佛說揵闥婆處。是故有中間有。複次得相關故。柯羅羅作本。乃至老無中間色得相關。我等見得相關故。應有道度處從死有受中間有。應有相關可成。

複次稻苗譬故。從稻生苗從苗生稻。是色定法何等為稻。前生有為稻。何等為苗。中間有為苗。

又生有為稻。

我等見稻苗譬故。是故有中間有。

複次光明世間故。如阿難所說。我聞世尊為菩薩時。從兜率天上。憶念智明下降母胎。是時一切世界光明普照。菩薩是時在中間有處光曜遍照。然後入胎。我等見光明世間故。是故有中間有。

複次人慾受生轉變故。是人是其可往道近其邊。其人慾受生心轉變。不轉變不受生。如人從般稠摩偷羅國落。還從中生。何以故。不見異生道故。無轉變。若無中間有不成轉變。不應見其所往道。是其所依處是處見其所往道。如天眼見游空如神通。我等見人慾受生轉變故。是故有中間有。

說曰。如前所說。斷間故有中間有。

斷三縛故是。是時三處中是處斷三縛無

【現代漢語翻譯】 現代漢語譯本：因此，有『中間有』（Antarabhava，指死亡和投生之間的存在狀態）。

再者，如佛陀所說的『揵闥婆處』（Gandharva，指尋找投生機會的眾生）的例子。佛陀說：『當三個條件聚合時，才能入胎。』哪三個條件聚合呢？

父母和合，『揵闥婆』前來，立於父母之前。這三件事聚合時，才能入胎。這稱為三個條件的聚合。如果沒有『中間有』，佛陀就不會說『揵闥婆處』。

我們見到佛陀說『揵闥婆處』，因此有『中間有』。再者，因為『得相關』的緣故。從『柯羅羅』（Kalala，指受精卵最初的凝結狀態）作為根本，乃至老死，沒有『中間色』（指中間階段的色蘊）就無法『得相關』。我們見到『得相關』的緣故，應該有從死有（死亡時的存在狀態）接受『中間有』的道路，應該有『相關』可以成就。

再者，以稻苗為例。從稻產生苗，從苗產生稻，這是色法的定律。什麼是稻？前生的『有』（Bhava，指存在狀態）是稻。什麼是苗？『中間有』是苗。

又，生有（出生的存在狀態）是稻。

我們見到稻苗的譬喻，因此有『中間有』。

再者，因為光明照耀世間的緣故。如阿難（Ananda，佛陀的十大弟子之一）所說：『我聽聞世尊作為菩薩（Bodhisattva，指追求覺悟的眾生）時，從兜率天（Tushita Heaven，欲界天之一）上，以憶念智明下降到母親的胎中。』那時，一切世界都被光明普遍照耀。菩薩那時在『中間有』之處，光芒遍照，然後入胎。我們見到光明照耀世間的緣故，因此有『中間有』。

再者，因為人想要受生而轉變的緣故。這個人是其可以前往的道路接近其身邊。這個人想要受生，心就轉變；不轉變就不能受生。如人從般稠摩偷羅國（Pañcamātuka，古印度地名）死去，還從中受生。為什麼呢？因為沒有見到其他的生道，所以沒有轉變。如果沒有『中間有』，就不能成就轉變，不應該見到其所前往的道路。這是其所依靠之處，在這個地方見到其所前往的道路，如天眼（Divyacakṣus，指天眼通）見到在空中游動，如神通（Abhijñā，指神通力）。我們見到人想要受生而轉變的緣故，因此有『中間有』。

經中說：如前所說，因為斷絕（前世和後世之間的）間隔，所以有『中間有』。

因為斷絕三種束縛的緣故。這時，在這三個地方（指前世、中間有、後世）中，這個地方（指中間有）斷絕三種束縛，沒有。

【English Translation】 English version: Therefore, there is an 『intermediate existence』 (Antarabhava, referring to the state of existence between death and rebirth).

Furthermore, as in the example of the 『Gandharva realm』 (Gandharva, referring to beings seeking an opportunity for rebirth) mentioned by the Buddha. The Buddha said, 『When three conditions come together, then one enters the womb.』 What three conditions come together?

The union of parents, and the 『Gandharva』 comes and stands before them. When these three things come together, then one enters the womb. This is called the convergence of three conditions. If there were no 『intermediate existence,』 the Buddha would not speak of the 『Gandharva realm.』

We see the Buddha speak of the 『Gandharva realm,』 therefore there is an 『intermediate existence.』 Furthermore, because of 『interconnection.』 Starting from 『Kalala』 (Kalala, referring to the initial coagulation state of a fertilized egg) as the root, up to old age and death, without an 『intermediate form』 (referring to the form aggregate in the intermediate stage), 『interconnection』 cannot be achieved. We see 『interconnection,』 therefore there should be a path to receive the 『intermediate existence』 from the dying existence (the state of existence at the time of death), and there should be 『interconnection』 that can be accomplished.

Furthermore, take the example of rice seedlings. From rice comes seedlings, and from seedlings comes rice; this is the law of form. What is rice? The 『existence』 (Bhava, referring to a state of existence) of the previous life is rice. What is the seedling? The 『intermediate existence』 is the seedling.

Also, the birth existence (the state of existence at birth) is rice.

We see the analogy of rice seedlings, therefore there is an 『intermediate existence.』

Furthermore, because of the world illuminated by light. As Ananda (Ananda, one of the Buddha's ten great disciples) said, 『I heard that when the World Honored One was a Bodhisattva (Bodhisattva, referring to a being seeking enlightenment), he descended from the Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm) into his mother's womb with mindful wisdom.』 At that time, all the worlds were universally illuminated by light. The Bodhisattva was then in the place of 『intermediate existence,』 his radiance shining everywhere, and then he entered the womb. We see the world illuminated by light, therefore there is an 『intermediate existence.』

Furthermore, because people want to be born and transform. This person is near the path they can go to. If this person wants to be born, their mind transforms; if it does not transform, they cannot be born. For example, a person dies in Pañcamātuka (Pañcamātuka, an ancient Indian place name) and is reborn there. Why? Because they did not see other paths of birth, so there was no transformation. If there were no 『intermediate existence,』 transformation could not be accomplished, and one should not see the path they are going to. This is the place they rely on, and in this place, they see the path they are going to, like the divine eye (Divyacakṣus, referring to the divine eye power) sees movement in the sky, like supernormal powers (Abhijñā, referring to supernormal abilities). We see that people want to be born and transform, therefore there is an 『intermediate existence.』

The sutra says: As mentioned earlier, because of the interruption (between the previous life and the next life), there is an 『intermediate existence.』

Because of severing the three bonds. At this time, in these three places (referring to the previous life, the intermediate existence, and the next life), this place (referring to the intermediate existence) severs the three bonds, and there are none.

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此。無此有何義。曰不著內門無彼。無彼有何義。曰不著外門。不著中間。不著中間有何義。

曰不著六識。是佛所說不明中間有。

複次如前所說。跋蹉耶那修多羅故。

說三界故。佛已說三界。舍此身有何義。

曰舍欲界。未生彼有何義。曰未生色界。是時有何義。曰生色界。意生身。愛取合有何義。曰著禪味愛相合。是佛所說。不明中間有。

複次如前所說。中間入涅槃故。

行過去。若說中間入涅槃者。成生中間有。恐如是行入涅槃者。成生共勇猛。是語不應不明中間有。

複次如前所說。身不至故。曰影現摸像如人映井面像影現。如死受生處。如是不明中間有。

複次如前所說。天眼力故。曰細道故。有道細微餘人不能見。天眼力樂見是故說天眼力。不明中間有。

複次如前所說。如揵闥婆處故。曰向道故。是人先造善惡道臨死時。隨善惡業道向其人。曰。是故佛說揵闥婆處。不明中間有。

複次如前所說。得相關故。曰何故如汝言。從此死有生中間有。相關如我從死有受生。有相關不明中間有。

複次如前所說。稻苗譬故。曰道不勝故。何以故。稻苗為譬。道成不勝。何以故。稻性生苗。既生苗已。復能生稻。從人落起中間有。不

【現代漢語翻譯】 現代漢語譯本： 『此』，沒有『此』意味著什麼？回答：不執著于內六處（內門），就沒有『彼』。沒有『彼』意味著什麼？回答：不執著于外六處（外門），不執著于中間。不執著于中間意味著什麼？ 回答：不執著於六識。這是佛陀所說，不明確說明中間有的存在。 再次，如之前所說，因為《跋蹉耶那修多羅》（Vatsayana Sutra）的緣故。 因為說了三界（Trailokya）的緣故。佛陀已經說了三界。捨棄此身意味著什麼？ 回答：捨棄欲界（Kāmadhātu）。未生於彼意味著什麼？回答：未生色界（Rūpadhātu）和無色界（Arūpadhātu）。這時意味著什麼？回答：生於色界，意生身。愛和取結合意味著什麼？回答：執著于禪定的滋味，愛和（境界的）相結合。這是佛陀所說，不明確說明中間有的存在。 再次，如之前所說，因為中間入涅槃的緣故。 如果說（修行者）在過去世已經證入涅槃，如果說中間入涅槃，就成了生於中間有。恐怕像這樣修行而入涅槃的人，就成了與（煩惱）共同勇猛。這種說法是不應明確說明中間有的。 再次，如之前所說，因為身體沒有到達的緣故。回答：影子顯現，觸控畫像，就像人映在井中的面像，影子顯現。就像死後受生之處。像這樣不明確說明中間有的存在。 再次，如之前所說，因為天眼力的緣故。回答：因為道路細微的緣故。有道路細微，其他人不能看見。天眼力能夠看見，所以說天眼力。不明確說明中間有的存在。 再次，如之前所說，就像揵闥婆（Gandharva，一種天神）所處的地方的緣故。回答：因為趨向（善惡）道的緣故。這個人先前造作了善惡業，臨死的時候，隨著善惡業的道路趨向于那個人。所以佛陀說揵闥婆所處的地方。不明確說明中間有的存在。 再次，如之前所說，因為得到相關的緣故。回答：為什麼像你所說的那樣，從此死後有生，有中間有。相關就像我從死後有受生，有相關，不明確說明中間有的存在。 再次，如之前所說，稻苗的比喻的緣故。回答：因為道不殊勝的緣故。為什麼用稻苗作為比喻？道成就了也不殊勝。為什麼？稻的性質是生苗，既然已經生了苗，又能生稻。從人（死後）落（入輪迴）起（再生），沒有中間有。

【English Translation】 English version: 'This.' What does it mean to have no 'this'? Answer: Not being attached to the inner sense bases (inner doors) means there is no 'that.' What does it mean to have no 'that'? Answer: Not being attached to the outer sense bases (outer doors), not being attached to the middle. What does it mean to not be attached to the middle? Answer: Not being attached to the six consciousnesses. This is what the Buddha said, not explicitly stating the existence of the intermediate being (antarabhava). Again, as previously stated, because of the Vatsayana Sutra. Because of speaking of the three realms (Trailokya). The Buddha has already spoken of the three realms. What does it mean to abandon this body? Answer: Abandoning the desire realm (Kāmadhātu). What does it mean to not be born there? Answer: Not being born in the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). What does it mean at this time? Answer: Being born in the form realm, the mind-made body. What does it mean to combine love and grasping? Answer: Being attached to the taste of dhyana (meditative absorption), love and the characteristics (of the state) are combined. This is what the Buddha said, not explicitly stating the existence of the intermediate being. Again, as previously stated, because of entering Nirvana in the intermediate state. If it is said that (a practitioner) has already entered Nirvana in the past, if it is said that one enters Nirvana in the intermediate state, it becomes being born in the intermediate state. It is feared that those who cultivate and enter Nirvana in this way will become jointly vigorous with (afflictions). This statement should not explicitly state the existence of the intermediate being. Again, as previously stated, because the body does not arrive. Answer: The shadow appears, touching the image, like a person's face reflected in a well, the shadow appears. Like the place of rebirth after death. In this way, the existence of the intermediate being is not explicitly stated. Again, as previously stated, because of the power of the divine eye. Answer: Because the path is subtle. There are paths that are subtle, and others cannot see them. The power of the divine eye can see them, so it is said to be the power of the divine eye. The existence of the intermediate being is not explicitly stated. Again, as previously stated, like the place where the Gandharva (a type of celestial being) dwells. Answer: Because of heading towards the (good or bad) path. This person previously created good and bad karma, and at the time of death, the path of good or bad karma leads that person. Therefore, the Buddha spoke of the place where the Gandharva dwells. The existence of the intermediate being is not explicitly stated. Again, as previously stated, because of obtaining a connection. Answer: Why, as you say, is there birth after death, and an intermediate being? The connection is like my receiving birth after death, there is a connection, the existence of the intermediate being is not explicitly stated. Again, as previously stated, because of the analogy of the rice seedling. Answer: Because the path is not superior. Why is the rice seedling used as an analogy? Even if the path is accomplished, it is not superior. Why? The nature of rice is to produce seedlings, and since it has already produced seedlings, it can produce rice again. From a person (dying) falling (into samsara) rising (rebirth), there is no intermediate being.

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能生人而已。是故此譬殊險。不明中間有。

複次如前所說。光明世間故。曰間過故。此語阿難已說言。我聞世尊。為菩薩得阿耨多羅三藐三菩提時。光明照曜一切世間。恐如是。如此曜照。在菩薩成佛中間光明。非成佛時。光明此語不應。不明中間有。

複次如前所說。人慾受生轉變故。曰夢見故。如人夢在般稠摩偷羅國。倚見摩偷羅。北界所領國。如是無中間有。

人慾受生轉變亦如是。不明中間有。

難曰。若無中間有者。佛不應說。告諸比丘。如二屋多有門戶。唯一大本門有一人立。守此門見人出入。如是我以天眼見眾生落生。

若無中間有。與修多羅所說相違。若以天眼見眾生往還。應無眾生可見。

複次若無中間有者。不應從人落生余道。何以故。此生滅時。是其生異處如是。

若無中間有。天眼不應知。此人造善惡業生善惡道。不應知。佛前已說。我以天眼見眾生落生。如是一切。

是。故我見從人落有處可依受生。是故我見定有中間有。中間有既定。我今更有所說。

問曰。如上所說有人舍五陰生有處。受五陰中間有處彼人若為。

答曰。人初凡夫未厭欲界五陰具足五界受柯羅羅處。彼柯羅羅處無空界。彼處有二門。身門意門。化生

【現代漢語翻譯】 現代漢語譯本：只能產生人。因此這個比喻非常危險，因為它沒有說明中間有的存在。

其次，如前所述，因為光明照耀世間，所以說『間過』。這段話是阿難說的，他說：『我聽世尊說，當菩薩證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，光明照耀一切世間。』恐怕是這樣，這種照耀是在菩薩成佛的中間階段發出的光明，而不是成佛時發出的光明。這種說法是不應該的，因為它沒有說明中間有的存在。

其次，如前所述，因為人想要受生而轉變，所以說『夢見』。比如有人夢見自己在般稠摩偷羅國（Pandu-Mathura），依靠著摩偷羅（Mathura），也就是北界所管轄的國家。這樣就沒有中間有了。

人想要受生而轉變也是如此，沒有說明中間有的存在。

提問：如果沒有中間有，佛不應該說：『告訴各位比丘，就像兩間有很多門戶的屋子，只有一個大本門，有一個人站在那裡，守著這個門，看著人們進進出出。就像這樣，我用天眼看到眾生墮落和出生。』

如果沒有中間有，就與修多羅（Sutra，經）所說的相違背。如果用天眼看到眾生往來，應該沒有眾生是不可見的。

其次，如果沒有中間有，不應該從人道墮落到其他道。為什麼呢？因為這個生滅的時候，就是它在異處出生的時刻，就像這樣。

如果沒有中間有，天眼不應該知道這個人造了善惡業，會生到善惡道。不應該知道。佛之前已經說過：『我用天眼看到眾生墮落和出生。』就像這樣的一切。

因此，我看到從人道墮落到有處可以依靠而受生。因此，我看到一定有中間有。中間有既然確定存在，我現在還有話要說。

提問：如上所說，有人捨棄五陰（Skandha，色、受、想、行、識）而生到有處，接受五陰的中間有處，這個人會怎麼樣呢？

回答：人最初是凡夫，沒有厭離欲界的五陰，具足五界，接受柯羅羅（Kalala，受精卵）之處。這個柯羅羅之處沒有空界。這個地方有兩扇門：身門和意門，是化生。

【English Translation】 English version: It can only produce human beings. Therefore, this analogy is very dangerous because it does not explain the existence of the intermediate state (antarabhava).

Furthermore, as mentioned before, because the light illuminates the world, it is said to be 'in between'. This statement was made by Ananda, who said: 'I heard the World Honored One say that when the Bodhisattva attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), the light illuminated all the worlds.' It is feared that this illumination is the light emitted during the intermediate stage of the Bodhisattva's attainment of Buddhahood, not the light emitted at the time of attaining Buddhahood. This statement is inappropriate because it does not explain the existence of the intermediate state.

Furthermore, as mentioned before, because people want to be born and transform, it is said to be 'dreaming'. For example, someone dreams of being in Pandu-Mathura, relying on Mathura, which is the country governed by the northern border. In this way, there is no intermediate state.

People wanting to be born and transform is also like this, not explaining the existence of the intermediate state.

Objection: If there is no intermediate state, the Buddha should not have said: 'Tell the monks, it is like two houses with many doors, but only one main door, and a person stands there, guarding the door, watching people go in and out. Just like that, with my divine eye, I see beings falling and being born.'

If there is no intermediate state, it contradicts what is said in the Sutras. If one sees beings coming and going with the divine eye, there should be no beings that are invisible.

Furthermore, if there is no intermediate state, one should not fall from the human realm to other realms. Why? Because the moment of this arising and ceasing is the moment of its birth in a different place, just like that.

If there is no intermediate state, the divine eye should not know that this person has created good or bad karma and will be born in good or bad realms. It should not know. The Buddha has already said before: 'With my divine eye, I see beings falling and being born.' Just like all of that.

Therefore, I see that falling from the human realm to a place where one can rely on to be born. Therefore, I see that there must be an intermediate state. Since the intermediate state is confirmed to exist, I have more to say now.

Question: As mentioned above, someone abandons the five skandhas (form, feeling, perception, mental formations, and consciousness) and is born in a place, receiving the intermediate state of the five skandhas. What will happen to this person?

Answer: A person is initially an ordinary being, not weary of the five skandhas of the desire realm, possessing the five realms, receiving the Kalala (embryo) state. This Kalala state has no space element. This place has two doors: the body door and the mind door, and is born by transformation.

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處在六界六門。彼化生處不聾不盲如是應可知。有九善根不善根。於三界七見諦煩惱七思惟煩惱。如是十四九十八使煩惱。在三界五種如是。第二凡夫離欲界生無想天。處受二陰五界五門。彼處無合陰。依意界門下彼處有如厭離。欲界應知。

第三凡夫。厭離色界。從色界下生欲界。

問曰。如從無色界落。昔所造業與禪定合色界處生有想天處。何以故。不如是。前所造業。共無想三摩提合。從無色界落生無想天處。如是。

答曰。以是故無處可說從無色界落生無想天處。是故應思惟。在此欲界毀想。生色界無想天。如是別有處毀欲毀覺毀喜毀樂。從無色界落生色界有想天處。如是別有處毀想。從無色界落生色界無想天處。

如所說言。餘人生勝處可說應當知。如是從無色界落生色界無想天。無處說應可知。難曰。有想三摩提處業相異。無想三摩提處業相異。是故覓說處可知。第四阿羅漢。問曰如是人慾受生轉變故。復無道故。無人不受生。何以故。作此說斷九十八使。無人受使生處。如是。

答曰。三有。生有業有死有是名三有。此中生有所說。

第五。二人一人七死七生。須陀洹一人斯陀含。

第六一人中間入般涅槃。

第七二人一人生已入般涅槃一人行入般

【現代漢語翻譯】 現代漢語譯本 處在六道（六界）六門之中。那些化生之處，不聾不盲，應當這樣理解。存在九種善根和不善根。于欲界、色界、無色界這三界中，有七種見諦煩惱和七種思惟煩惱。像這樣，共有十四種，九十八種使煩惱。存在於三界五種之中。第二種凡夫，是離開了欲界的慾望而生到無想天的人。他們所處的地方只有受陰和想陰兩種陰，以及五界和五門。那個地方沒有合陰。依靠意界門，在那個地方存在著像厭離這樣的感受，應當瞭解這是厭離欲界的結果。

第三種凡夫，是厭離了色界，從色界下生到欲界的人。

問：如果從無色界墮落，過去所造的業與禪定相結合，應該生到色界有想天，為什麼不是這樣呢？過去所造的業，與無想三摩提相結合，從無色界墮落，就會生到無想天，是這樣嗎？

答：正因為如此，所以沒有地方可以說從無色界墮落會生到無想天。因此，應該思考，在這個欲界中毀壞了想，才能生到色界的無想天。像這樣，在別的地方毀壞了欲、毀壞了覺、毀壞了喜、毀壞了樂，從無色界墮落，才能生到色界有想天。像這樣，在別的地方毀壞了想，從無色界墮落，才能生到色界的無想天。

正如所說，其餘的人如果生到殊勝的地方，是可以說的，應當知道。像這樣，從無色界墮落而生到色界無想天，沒有地方可以這樣說，應當知道。難點在於，有想三摩提的地方，業相是不同的；無想三摩提的地方，業相也是不同的。因此，要尋找可以說明的地方，是可以知道的。第四種是阿羅漢。問：像這樣的人，因為想要接受生，所以會轉變；又因為沒有道，所以沒有人不接受生。為什麼這樣說，斷除了九十八種使，就沒有人會接受使而生到某個地方呢？是這樣的嗎？

答：存在三有，即生有、業有、死有，這被稱為三有。這裡所說的是生有。

第五種，是兩個人，一個人七死七生，即須陀洹（Sotapanna，入流果）和斯陀含（Sakadagamin，一來果）。

第六種，是一個人在中間入般涅槃（Parinirvana，完全的涅槃）。

第七種，是兩個人，一個人出生后就入般涅槃，一個人修行入般涅槃。

【English Translation】 English version They are situated in the six realms (six gates). Those places of transformation are neither deaf nor blind; thus, it should be understood. There are nine wholesome and unwholesome roots. In the three realms (desire realm, form realm, formless realm), there are seven types of afflictions related to seeing the truth and seven types of afflictions related to thinking. Thus, there are fourteen types, ninety-eight types of afflictions. They exist in five types within the three realms. The second type of ordinary person is one who, having abandoned the desires of the desire realm, is born in the Realm of Non-Perception (Asaññasatta). They only experience two aggregates (khandha): feeling (vedanā) and perception (saññā), as well as five elements (dhātu) and five sense bases (āyatana). There is no combined aggregate there. Relying on the mind-element gate, there are feelings like aversion there; it should be understood as aversion to the desire realm.

The third type of ordinary person is one who, having become weary of the form realm, is born in the desire realm after descending from the form realm.

Question: If one falls from the Formless Realm, shouldn't the past karma combined with meditation lead to rebirth in the Form Realm with perception? Why isn't it so? If the past karma is combined with the Non-Perception Samadhi, then falling from the Formless Realm should lead to rebirth in the Realm of Non-Perception, isn't it?

Answer: Precisely because of this, there is no place to say that falling from the Formless Realm leads to rebirth in the Realm of Non-Perception. Therefore, one should contemplate that destroying perception in this desire realm allows one to be born in the Realm of Non-Perception in the Form Realm. Similarly, destroying desire, destroying awareness, destroying joy, and destroying pleasure in other places allows one to be born in the Realm of Perception in the Form Realm after falling from the Formless Realm. Likewise, destroying perception in other places allows one to be born in the Realm of Non-Perception in the Form Realm after falling from the Formless Realm.

As it is said, it can be said that others are born in superior places, it should be known. Likewise, there is no place to say that falling from the Formless Realm leads to rebirth in the Realm of Non-Perception in the Form Realm; it should be known. The difficulty lies in the fact that the characteristics of karma are different in the place of Perception Samadhi and the place of Non-Perception Samadhi. Therefore, seeking a place to explain it can be known. The fourth is an Arhat (Arahat, one who has attained Nirvana). Question: Such a person, because they want to receive birth, will transform; and because there is no path, no one does not receive birth. Why is it said that having cut off the ninety-eight afflictions, no one will receive afflictions and be born somewhere? Is it so?

Answer: There are three existences: becoming (bhava), karma (kamma), and death (maraṇa); these are called the three existences. What is spoken of here is becoming.

The fifth is two people, one with seven deaths and seven births, namely a Sotapanna (Sotapanna, Stream-enterer) and a Sakadagamin (Sakadagamin, Once-returner).

The sixth is one person who enters Parinirvana (Parinirvana, complete Nirvana) in between.

The seventh is two people, one who enters Parinirvana immediately after birth, and one who enters Parinirvana through practice.

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涅槃。

如是第八不行入般涅槃。

無色界。此示面而已。不具足說。如是人處所說。一切凡夫不執。

十三種人可作。云何十三人。

第一凡夫未厭欲界。第二凡夫厭欲界。第三凡夫厭色界。第四七死七生。第五斯陀含。第六家家斯陀含。第七一間斯陀含。第八厭欲界阿那含上生。第九三人生已入涅槃行入涅槃不行入涅槃。第十中間入涅槃。第十一厭色界上生。第十二生行入涅槃。第十三阿羅漢。如是。彼第一凡夫二種生善處惡處。第二凡夫二種生欲界色界。

第三凡夫。三種生欲界色界無色界。

世尊聲聞未厭欲界有二種。生人天二處。厭欲界有二種。生欲界色界。

厭色界三種。生欲界色界無色界。如是阿羅漢三種。生欲界色界無色界。彼凡夫未厭欲界五陰處。一切具有五陰界處八種。曰云何爾。答欲界一切中間有處。五陰六界六門。是故作中有驗竟。生有。我等今說。有人舍六界生有處。受六界生有處。復舍六界受六界生有處如是。

第二舍五界生有處。六六界生有處如是。

第三舍六界生有處受五六界如是。

第四舍六受六五如是。

第五舍五受五六如是。

第六舍五受六五如是。

第七舍六受五五如是。

第八

【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana）。

像這樣，第八種人不會進入般涅槃（Parinirvana）。

無色界（Arupa-dhatu）。這只是表面上的說法，並不完整。就像這樣，關於人的處所的說法，一切凡夫都不會執著。

有十三種人可以這樣做。哪十三種人？

第一種是尚未厭離欲界（Kama-dhatu）的凡夫。第二種是厭離欲界的凡夫。第三種是厭離色界（Rupa-dhatu）的凡夫。第四種是七死七生之人。第五種是斯陀含（Sakadagamin，一來果）。第六種是家家斯陀含（Kula-kula Sakadagamin，各家各家一來果）。第七種是一間斯陀含（Ekabija Sakadagamin，一種子一來果）。第八種是厭離欲界而向上生到色界的阿那含（Anagamin，不還果）。第九種是三種已生之人，即入涅槃行入涅槃不行入涅槃。第十種是中間入涅槃之人。第十一種是厭離色界而向上生之人。第十二種是生行入涅槃之人。第十三種是阿羅漢（Arhat，應供）。就是這樣。其中，第一種凡夫有兩種去處，即善處和惡處。第二種凡夫有兩種去處，即欲界和色界。

第三種凡夫有三種去處，即欲界、色界和無色界。

世尊的聲聞弟子中，尚未厭離欲界的有兩種去處，即人道和天道。厭離欲界的有兩種去處，即欲界和色界。

厭離色界的有三種去處，即欲界、色界和無色界。像這樣，阿羅漢也有三種去處，即欲界、色界和無色界。那些尚未厭離欲界的凡夫，具有五陰（Panca-skandha）、處（Ayatana）、界（Dhatu）的一切，共有五陰、六界、六處這八種。為什麼這樣說呢？回答是，欲界的一切中間都有處所，具有五陰、六界、六門。因此，作中有（Antarabhava）的驗證已經結束，現在開始說生有（Upapatti-bhava）。我們現在說，有人捨棄六界（Dhatu）的生有處，接受六界的生有處；又捨棄六界，接受六界的生有處，就是這樣。

第二種是捨棄五界的生有處，接受六六界的生有處，就是這樣。

第三種是捨棄六界的生有處，接受五六界，就是這樣。

第四種是捨棄六界，接受六五界，就是這樣。

第五種是捨棄五界，接受五六界，就是這樣。

第六種是捨棄五界，接受六五界，就是這樣。

第七種是捨棄六界，接受五五界，就是這樣。

第八種是……

【English Translation】 English version Nirvana.

Thus, the eighth type does not enter Parinirvana (complete Nirvana).

Arupa-dhatu (the formless realm). This is just a superficial statement, not a complete one. Just like this, regarding the statement about the abodes of beings, all ordinary beings do not cling to it.

There are thirteen types of people who can do this. What are the thirteen types of people?

The first is an ordinary person who has not yet become weary of the Kama-dhatu (desire realm). The second is an ordinary person who is weary of the desire realm. The third is an ordinary person who is weary of the Rupa-dhatu (form realm). The fourth is someone who dies seven times and is born seven times. The fifth is a Sakadagamin (once-returner). The sixth is a Kula-kula Sakadagamin (family-to-family once-returner). The seventh is an Ekabija Sakadagamin (one-seed once-returner). The eighth is an Anagamin (non-returner) who is weary of the desire realm and is born upwards into the form realm. The ninth is three types of people who have already been born, namely, those who enter Nirvana by practice, enter Nirvana without practice, and do not enter Nirvana. The tenth is someone who enters Nirvana in the intermediate state. The eleventh is someone who is weary of the form realm and is born upwards. The twelfth is someone who enters Nirvana by the path of birth. The thirteenth is an Arhat (worthy one). That's how it is. Among them, the first type of ordinary person has two destinations, namely, good destinations and bad destinations. The second type of ordinary person has two destinations, namely, the desire realm and the form realm.

The third type of ordinary person has three destinations, namely, the desire realm, the form realm, and the formless realm.

Among the disciples of the World Honored One (Buddha), those who have not yet become weary of the desire realm have two destinations, namely, the human realm and the heavenly realm. Those who are weary of the desire realm have two destinations, namely, the desire realm and the form realm.

Those who are weary of the form realm have three destinations, namely, the desire realm, the form realm, and the formless realm. Just like this, Arhats also have three destinations, namely, the desire realm, the form realm, and the formless realm. Those ordinary people who have not yet become weary of the desire realm possess all of the five skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), totaling eight: five skandhas, six dhatus, and six ayatanas. Why is it said like this? The answer is that in the desire realm, everything in between has a place, possessing five skandhas, six dhatus, and six sense doors. Therefore, the verification of Antarabhava (intermediate existence) has ended, and now we begin to speak of Upapatti-bhava (becoming existence). We now say that someone abandons the becoming existence of the six dhatus and accepts the becoming existence of the six dhatus; and again abandons the six dhatus and accepts the becoming existence of the six dhatus, just like that.

The second is abandoning the becoming existence of the five dhatus and accepting the becoming existence of six six dhatus, just like that.

The third is abandoning the becoming existence of the six dhatus and accepting five six dhatus, just like that.

The fourth is abandoning six dhatus and accepting six five dhatus, just like that.

The fifth is abandoning five dhatus and accepting five six dhatus, just like that.

The sixth is abandoning five dhatus and accepting six five dhatus, just like that.

The seventh is abandoning six dhatus and accepting five five dhatus, just like that.

The eighth is...

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舍五受五五如是。

彼第一云何。從具足根體有落。

從化生有度化生有。

第二從柯羅羅阿浮陀伽那肉團落。從化生有度化生有。

第三從具足根體有落。從柯羅羅等度化生有。

第四從具足根體有落。從化生有度柯羅羅。第五從柯羅羅等落。從柯羅羅等度化生有。

第六從柯羅羅等落。從化生有度柯羅羅。第七從具足根體有落。從柯羅羅等度柯羅羅。

第八從柯羅羅等落。從柯羅羅等柯羅羅。如是門處八種。

善根處。第一一切處九。

第二無人舍善根生有處。受九九生有處如是。復從地獄從斷善根有落。從共善根有落。從共善根有度共善根有。

如是應作第五五種。無第七第八。

有諸師說。唯斷善根人。從地獄復生地獄。是故八種可作如是不善根處。使處一種。

厭欲界五陰處。第一一切五。

第二舍二陰生有處。受五生有處。

如此復有人從無想天。有落從有想天有度有想天。有如是五種應作。

有諸師說。如如是逐先所作業。積聚與禪定。合複復無間生。有想天處。

如是逐先所作業。積聚無想定。合複復無間生無想天處。是故八種可作如是。

如是界門處共二門四種。云何四種。舍六入生

【現代漢語翻譯】 現代漢語譯本 捨棄五種（狀態），接受五種（狀態），五種（狀態）就是這樣。

這第一種是什麼？從具足根體的有（bhava，存在）中捨棄（五蘊），然後（轉生到）有（bhava，存在）中。

從化生有（upapāduka-bhava，化生存在）中捨棄（五蘊），然後度過化生有（upapāduka-bhava，化生存在）。

第二種是從羯羅邏（kalala，受精卵最初形態）、遏浮曇（arbuda，受精卵第二階段）、伽那（ghana，凝結狀態的胚胎）、肉團（peshi，肉團）中捨棄（五蘊），然後從化生有（upapāduka-bhava，化生存在）中度過。

第三種是從具足根體的有（bhava，存在）中捨棄（五蘊），然後從羯羅邏（kalala，受精卵最初形態）等（階段）度過化生有（upapāduka-bhava，化生存在）。

第四種是從具足根體的有（bhava，存在）中捨棄（五蘊），然後從化生有（upapāduka-bhava，化生存在）中度過羯羅邏（kalala，受精卵最初形態）。第五種是從羯羅邏（kalala，受精卵最初形態）等（階段）捨棄（五蘊），然後從羯羅邏（kalala，受精卵最初形態）等（階段）度過化生有（upapāduka-bhava，化生存在）。

第六種是從羯羅邏（kalala，受精卵最初形態）等（階段）捨棄（五蘊），然後從化生有（upapāduka-bhava，化生存在）中度過羯羅邏（kalala，受精卵最初形態）。第七種是從具足根體的有（bhava，存在）中捨棄（五蘊），然後從羯羅邏（kalala，受精卵最初形態）等（階段）度過羯羅邏（kalala，受精卵最初形態）。

第八種是從羯羅邏（kalala，受精卵最初形態）等（階段）捨棄（五蘊），然後從羯羅邏（kalala，受精卵最初形態）等（階段）度過羯羅邏（kalala，受精卵最初形態）。像這樣，門處有八種。

善根處。第一種是一切處九。

第二種是無人捨棄善根而生有之處，接受九九生有之處也是這樣。又從地獄，從斷善根的有（bhava，存在）中捨棄（五蘊），從共善根的有（bhava，存在）中捨棄（五蘊），從共善根的有（bhava，存在）中度過共善根的有（bhava，存在）。

像這樣應該做第五種五種，沒有第七第八。

有些老師說，只有斷善根的人，從地獄又生地獄，因此八種可以做成這樣不善根處。使處一種。

厭離欲界五陰處。第一種是一切五。

第二種是捨棄二陰生有之處，接受五生有之處。

如此又有人從無想天（Asaññasatta Deva，無想有情天）。有（bhava，存在）中捨棄（五蘊），然後從有想天（Saññasatta Deva，有想有情天）有（bhava，存在）中度過有想天（Saññasatta Deva，有想有情天）。有，像這樣五種應該做。

有些老師說，像這樣追逐先前所作業，積聚與禪定，結合又復無間地生有想天處。

像這樣追逐先前所作業，積聚無想定，結合又復無間地生無想天處。因此八種可以做成這樣。

像這樣界門處共有二門四種。什麼是四種？捨棄六入生

【English Translation】 English version Abandoning five, receiving five, the five are thus.

What is the first of these? Abandoning (the five skandhas) from a bhava (existence) with complete faculties, and then (transferring) to a bhava (existence).

Abandoning (the five skandhas) from an upapāduka-bhava (spontaneous birth existence), and then passing through an upapāduka-bhava (spontaneous birth existence).

The second is abandoning (the five skandhas) from a kalala (the initial stage of an embryo), an arbuda (the second stage of an embryo), a ghana (a condensed state of an embryo), a peshi (a mass of flesh), and then passing through an upapāduka-bhava (spontaneous birth existence).

The third is abandoning (the five skandhas) from a bhava (existence) with complete faculties, and then passing through kalala (the initial stage of an embryo) etc. to an upapāduka-bhava (spontaneous birth existence).

The fourth is abandoning (the five skandhas) from a bhava (existence) with complete faculties, and then passing through an upapāduka-bhava (spontaneous birth existence) to a kalala (the initial stage of an embryo). The fifth is abandoning (the five skandhas) from kalala (the initial stage of an embryo) etc., and then passing through kalala (the initial stage of an embryo) etc. to an upapāduka-bhava (spontaneous birth existence).

The sixth is abandoning (the five skandhas) from kalala (the initial stage of an embryo) etc., and then passing through an upapāduka-bhava (spontaneous birth existence) to a kalala (the initial stage of an embryo). The seventh is abandoning (the five skandhas) from a bhava (existence) with complete faculties, and then passing through kalala (the initial stage of an embryo) etc. to a kalala (the initial stage of an embryo).

The eighth is abandoning (the five skandhas) from kalala (the initial stage of an embryo) etc., and then passing through kalala (the initial stage of an embryo) etc. to a kalala (the initial stage of an embryo). Thus, there are eight kinds of gate-places.

Places of wholesome roots. The first is all places nine.

The second is where no one abandons wholesome roots and is born, receiving nine nine places of birth thus. Also, from hell, abandoning (the five skandhas) from a bhava (existence) of severed wholesome roots, abandoning (the five skandhas) from a bhava (existence) of shared wholesome roots, passing from a bhava (existence) of shared wholesome roots to a bhava (existence) of shared wholesome roots.

Thus, the fifth five kinds should be made, without the seventh and eighth.

Some teachers say that only those who have severed their wholesome roots are reborn from hell to hell, therefore eight kinds can be made into such places of unwholesome roots. One place of defilements.

Places of aversion to the five skandhas of the desire realm. The first is all five.

The second is abandoning two skandhas and being born, receiving five places of birth.

Thus, again, someone from the Asaññasatta Deva (the heaven of non-perception). Abandoning (the five skandhas) from a bhava (existence), and then passing from a Saññasatta Deva (the heaven of perception) to a Saññasatta Deva (the heaven of perception). There are five kinds that should be made thus.

Some teachers say that, like this, pursuing previous actions, accumulating and combining with dhyana (meditative absorption), one is reborn without interruption in the place of the Saññasatta Deva (the heaven of perception).

Like this, pursuing previous actions, accumulating non-perception, combining and again without interruption being born in the place of the Asaññasatta Deva (the heaven of non-perception). Therefore, eight kinds can be made thus.

Thus, the realm-gate place has two gates and four kinds in total. What are the four kinds? Abandoning the six entrances and being born

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有處受。六二如是。

第二種舍六受五二。

第三舍五受六二。第四舍五受五二。從前說應可知。以是故凡夫胎處不至厭。是故四種可作。如是。共善根共不善根共。使。第五可作五種。無第七第八。

厭色界陰處五種。如是。共六界五種云何二種共五若為。答有人舍一界生有處。受一五生有處。舍六受一五如是。共入七種。共二入二種。

如是。善根處不善根處。使處十一種。七死七生五陰處。一切五。界處門處。五種善根等處。一種。

如是。斯陀含不善根處。一切七。

使處。一切十長家家。

陰處。一種。界門處。八種。善根等處。如斯陀含。一間。陰處。一種。界門處。四種。善根處。一種。不善根處。使處斯陀含二種。厭欲界陰處。一種。界門處。二種。上生善根等處。一種。行成等二種如是。厭色界。

阿羅漢五陰處。二種。界門處。三種善根處。三種。不善根處。使處四種。如是中間有處。應當知。

如是。初有處。第二有處。未離欲。

第三處。離欲。初有處。離欲。

第二第三處。離欲。如是。應當知。

如是共十八界。十二門有漏陰如是。應當知如是陰展轉共因緣起。是故若欲除陰滅陰。因當勤正精進如法修行。

【現代漢語翻譯】 現代漢語譯本 有處受。六二如是。

第二種舍六受五二。

第三舍五受六二。第四舍五受五二。從前說應可知。以是故凡夫胎處不至厭。是故四種可作。如是。共善根共不善根共。使。第五可作五種。無第七第八。

厭**陰處五種。如是。共六界五種云何二種共五若為。答有人舍一界生有處。受一五生有處。舍六受一五如是。共入七種。共二入二種。

如是。善根處不善根處。使處十一種。七死七生五陰處。一切五。界處門處。五種善根等處。一種。

如是。斯陀含（Sotapanna，預流果）不善根處。一切七。

使處。一切十長家家。

陰處。一種。界門處。八種。善根等處。如斯陀含（Sotapanna，預流果）。一間。陰處。一種。界門處。四種。善根處。一種。不善根處。使處斯陀含（Sotapanna，預流果）二種。厭欲界陰處。一種。界門處。二種。上生善根等處。一種。行成等二種如是。厭**。

阿羅漢（Arhat，阿羅漢）五陰處。二種。界門處。三種善根處。三種。不善根處。使處四種。如是中間有處。應當知。

如是。初有處。第二有處。未離欲。

第三處。離欲。初有處。離欲。

第二第三處。離欲。如是。應當知。

如是共十八界。十二門有漏陰如是。應當知如是陰展轉共因緣起。是故若欲除陰滅陰。因當勤正精進如法修行。

【English Translation】 English version There is a place of feeling. Six two are thus.

The second kind abandons six feelings, five two.

The third abandons five feelings, six two. The fourth abandons five feelings, five two. It should be known from what was said before. Therefore, the ordinary person's place of conception does not reach aversion. Therefore, four kinds can be made. Thus. Together with good roots, together with unwholesome roots, together. Fetters. The fifth can make five kinds. There is no seventh or eighth.

The place of aversion to the ** aggregates has five kinds. Thus. Together with the six elements, five kinds, how are two kinds together with five? If it is so. The answer is that someone abandons one element and is born in a place of existence. Receives one five and is born in a place of existence. Abandons six and receives one five thus. Together they enter seven kinds. Together with two entrances, two kinds.

Thus. The place of good roots, the place of unwholesome roots. The place of fetters has eleven kinds. Seven deaths, seven births, the place of the five aggregates. All five. The place of elements, the place of entrances. The place of five kinds of good roots, etc. One kind.

Thus. The Sotapanna (Sotapanna, Stream-enterer) in the place of unwholesome roots. All seven.

The place of fetters. All ten long families.

The place of aggregates. One kind. The place of elements and entrances. Eight kinds. The place of good roots, etc. Like the Sotapanna (Sotapanna, Stream-enterer). One interval. The place of aggregates. One kind. The place of elements and entrances. Four kinds. The place of good roots. One kind. The place of unwholesome roots. The place of fetters, the Sotapanna (Sotapanna, Stream-enterer) has two kinds. The place of aversion to the aggregates of the desire realm. One kind. The place of elements and entrances. Two kinds. The place of good roots, etc., of higher births. One kind. The accomplishment of conduct, etc., has two kinds thus. Aversion to **.

The Arhat's (Arhat, Worthy One) place of five aggregates. Two kinds. The place of elements and entrances. Three kinds. The place of good roots. Three kinds. The place of unwholesome roots. The place of fetters has four kinds. Thus, the intermediate place of existence. It should be known.

Thus. The first place of existence. The second place of existence. Not yet separated from desire.

The third place. Separated from desire. The first place of existence. Separated from desire.

The second and third places. Separated from desire. Thus. It should be known.

Thus, together there are eighteen elements. Twelve entrances, defiled aggregates thus. It should be known that these aggregates arise together through causes and conditions. Therefore, if one wishes to remove the aggregates and extinguish the aggregates, one should diligently apply right effort and cultivate according to the Dharma.

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依說論竟。

三彌底部論卷下

【現代漢語翻譯】 現代漢語譯本： 《依說論》完畢。

《三彌底部論》卷下

【English Translation】 English version: The 'Treatise Based on What is Said' is complete.

Sammitiya-bhumi-sastra (Treatise on the Sammitiya School), Volume 2

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