T33n1693_人本欲生經注
大正藏第 33 冊 No. 1693 人本欲生經注
No. 1693 [cf. No. 14]
人本欲生經序
人本欲生經者。照於十二因緣而成四諦也本癡也。欲愛也。生生死也。略舉十二之三以為因也。人在生死。莫不浪滯於三世飄縈於九止稠繆八縛者也。十二因緣於九止。則第一人亦天也。四諦所鑒鑒乎九止。八解所正正於八邪。邪正。則無往而不恬。止鑒。則無往而不愉。無往而不愉。故能洞照傍通。無往而不恬故能神變應會。神變應會。則不疾而速。洞照傍通。則不言而化。不言而化。故無棄人。不疾而速。故無遺物。物之不遺人之不棄。斯禪智之由也。故經曰。道從禪智得近泥洹。豈虛也哉。誠近歸之也。斯經似安世高譯。為晉言也。言古文悉義妙理婉。睹其幽堂之美闕庭之富者或寡矣。安每攬其文欲罷不能。所樂而玩者三觀之妙也。所思而在者想滅之辭也。敢以餘暇為之撮注。其義同而文別者。無所加訓焉。
佛說人本欲生經
後漢安息三藏安世高譯
聞如是一時佛在拘類國行拘類國法治處 阿難記所聞聖教土也。法治處王城也。
是時賢者阿難獨閑處傾猗念如是意生未曾有是意是微妙本生死亦微妙中微妙但為分明易現 現當爲見也。是
【現代漢語翻譯】 現代漢語譯本
大正藏第 33 冊 No. 1693 人本欲生經注
No. 1693 [cf. No. 14]
人本欲生經序
《人本欲生經》闡明了通過十二因緣證悟四諦的道理。『癡』是根本，『欲』是愛，『生』是生死。這裡簡要地列舉了十二因緣中的三個作為根本原因。人在生死輪迴中，無不漂泊於過去、現在、未來三世，纏繞於九種止息狀態，糾結於八種束縛之中。十二因緣應用於九止，那麼最初的人也是天人。四諦所照見的，是照見九止；八解所匡正的，是匡正八邪。如果能做到邪正分明，那麼無論到哪裡都不會不恬靜；如果能做到止觀分明，那麼無論到哪裡都不會不愉悅。因為無論到哪裡都愉悅，所以能夠洞察一切，融會貫通；因為無論到哪裡都恬靜，所以能夠神通變化，應機說法。能夠神通變化，應機說法，就能不疾而速；能夠洞察一切，融會貫通，就能不言而化。能夠不言而化，所以沒有被遺棄的人；能夠不疾而速，所以沒有被遺漏的事物。事物沒有被遺漏，人沒有被拋棄，這就是禪定智慧的由來。所以經書上說：『道從禪定智慧中獲得，接近涅槃。』這難道是虛假的嗎？確實是接近歸宿啊。這部經書像是安世高（An Shih-kao）翻譯的，是晉代的語言。語言古奧，含義深刻，道理精妙婉轉，看到它幽深堂奧之美和高貴庭院之富麗的人或許很少。安世高每次拿起這部經書，都欲罷不能，所樂於玩味的是三觀的精妙，所思索而存在的，是想滅的言辭。我冒昧地用空閑時間為它做了簡要的註釋，對於那些意義相同而文字不同的地方，就沒有再增加訓釋了。
佛說人本欲生經
後漢安息三藏安世高（An Shih-kao）譯
我聽聞是這樣：一時，佛在拘類國（Kuli country）的拘類國法治處。阿難（Ananda）記錄了他所聽聞的聖教，這裡所說的『法治處』指的是王城。
這時，賢者阿難（Ananda）獨自在閑靜處思考，心中生起這樣的念頭：『這種意念是前所未有的，這種意念是微妙的，生死的根本也是微妙中的微妙，只是爲了分明易懂地顯現出來。』這裡的『現』應當理解為『見』。
【English Translation】 English version
Tripitaka No. 1693, Volume 33, Annotation on the Sutra of the Origin of Human Desire for Life
No. 1693 [cf. No. 14]
Preface to the Sutra of the Origin of Human Desire for Life
The 'Sutra of the Origin of Human Desire for Life' illuminates the principle of realizing the Four Noble Truths through the Twelve Links of Dependent Origination. 'Ignorance' is the root, 'desire' is love, and 'birth' is birth and death. Here, three of the twelve links are briefly listed as the fundamental causes. People in the cycle of birth and death invariably drift in the three periods of past, present, and future, entangled in the nine states of cessation, and bound by the eight fetters. Applying the Twelve Links of Dependent Origination to the Nine Cessations, then the first person is also a deva (heavenly being). What the Four Noble Truths illuminate is the illumination of the Nine Cessations; what the Eightfold Path corrects is the correction of the Eight Evils. If one can distinguish between right and wrong, then wherever one goes, one will not be unpeaceful; if one can distinguish between cessation and contemplation, then wherever one goes, one will not be unhappy. Because one is happy wherever one goes, one can perceive everything and be interconnected; because one is peaceful wherever one goes, one can have supernatural transformations and respond to the occasion. Being able to have supernatural transformations and respond to the occasion, one can be fast without being hurried; being able to perceive everything and be interconnected, one can transform without speaking. Being able to transform without speaking, there are no abandoned people; being able to be fast without being hurried, there are no omitted things. Things are not omitted, and people are not abandoned; this is the origin of meditative wisdom. Therefore, the sutra says: 'The path is obtained from meditative wisdom, approaching Nirvana.' Is this false? It is indeed approaching the final destination. This sutra seems to be translated by An Shih-kao (An Shih-kao), and it is in the language of the Jin Dynasty. The language is ancient, the meaning is profound, and the principles are subtle and tactful. Few people see the beauty of its deep halls and the richness of its noble courtyards. Every time An Shih-kao picked up this sutra, he could not put it down. What he enjoyed savoring was the subtlety of the Three Contemplations, and what he pondered and existed was the language of the cessation of thought. I venture to use my spare time to make a brief annotation for it. For those places where the meaning is the same but the words are different, I have not added any further explanations.
The Buddha Speaks the Sutra of the Origin of Human Desire for Life
Translated by An Shih-kao (An Shih-kao), Tripitaka Master of Anxi in the Later Han Dynasty
Thus have I heard: At one time, the Buddha was in the Kuli country (Kuli country), in the place of legal governance of the Kuli country. Ananda (Ananda) recorded what he heard of the holy teachings. The 'place of legal governance' here refers to the royal city.
At this time, the wise Ananda (Ananda) was alone in a quiet place, contemplating and thinking in his mind: 'This thought is unprecedented, this thought is subtle, and the root of birth and death is also subtle within the subtle, but it is manifested in order to be clear and easy to understand.' The 'manifestation' here should be understood as 'seeing'.
意微妙本句倒。
便賢者阿難夜已竟起到佛已到為佛足下禮已訖一處止已止一處賢者阿難白佛如是我為獨閑處傾猗念如是意生未曾有是意是微妙本 本癡也。解癡者四諦之所照也。
生死亦微妙 生死極末也。微明之諦達于末也。
中微妙 中者本末之間。九用諦燭之。之亦甚微妙也。
但為分明易現 現當作見也。言四諦觀十一因緣了了分明不難知也。
佛告阿難勿說是分明易知易見深微妙阿難從有本生死是阿難從本因緣生死如有不知不見不解不受令是世間如織機躡撰往來。
言從癡者有是生死。至深至妙何得言易見乎。自有癡來經劫累身。悠悠者比丘有不了諦反視。如有者者萬無一人。曷云分明耶。
從是世後世從後世是世更苦世間居令不得離世間 此說生死苦為苦諦也。今死則後身生。生死猶晝夜。而愚者以生而感死頻以成苦。
如是因緣阿難可知為深微妙從有本生死明亦微妙 由生有死故故曰因緣達今世後世累繼生死故曰更苦明照三世故曰微妙也結苦諦也。
若有問有老死因緣問是便報有因緣何因緣阿難老死便報生故 死因於生習生。有十上知苦此推習也。
若有問有生因緣問是 有生因緣。猶生有所因不也。
便報有因緣何因緣生有
【現代漢語翻譯】 現代漢語譯本： 意微妙，本句顛倒。
賢者阿難在夜晚結束後起身，前往佛陀處，禮拜佛足后在一旁站定。賢者阿難對佛陀說：『如我獨自靜處時，心中思念，生起這樣的想法：未曾有啊，這想法是微妙的根本。』根本是愚癡（Avidya）。能解開愚癡的是四聖諦（catvāri āryasatyāni）所照亮的。
生死也是微妙的。生死是極其細微的。能以精微的智慧通達生死。
中間也是微妙的。中間指的是根本和末端之間。用九種智慧來照亮它。這智慧也是非常微妙的。
只是爲了分明容易顯現。顯現應當理解為看見。意思是說，觀察四聖諦和十二因緣（dvādaśāṅga-pratītyasamutpāda）清清楚楚，並不難理解。
佛陀告訴阿難：『不要說這是分明容易知道容易看見的，這是深奧微妙的。阿難，從有根本的生死開始。阿難，從根本的因緣生死開始，如果有人不知道、看不見、不理解、不接受，那麼這個世間就像織布機一樣，不斷地往來。』
意思是說，從愚癡產生生死。如此至深至妙，怎麼能說容易看見呢？自從有了愚癡以來，經歷了無數劫，積累了無數身體。悠悠眾生中，比丘中有不能瞭解真諦反而顛倒看問題的人。像這樣的人，萬中無一。怎麼能說是分明呢？
從這個世間到後世，從後世到這個世間，更加苦惱，世間眾生居住其中，不能脫離世間。』這裡說生死的苦是苦諦（duḥkha satya）。今生死了，來世又生。生死就像晝夜一樣。而愚昧的人因為生而感受到死，頻繁地因此而感到痛苦。
像這樣的因緣，阿難，可以知道是深奧微妙的，從有根本的生死開始，光明也是微妙的。因為有生才有死，所以說是因緣。通達今世後世累積的生死，所以說是更加苦惱。光明照耀三世，所以說是微妙的。總結了苦諦。
如果有人問，老死（jarā-maraṇa）的因緣是什麼？如果有人這樣問，就回答說有因緣。什麼因緣呢？阿難，老死是因為生（jāti）的緣故。死因於生，習慣於生。有十種方法可以得知苦，這是推究習氣。
如果有人問，生的因緣是什麼？生的因緣，就像生有所因一樣。
就回答說有因緣。什麼因緣呢？生有。
【English Translation】 English version: The meaning is subtle, the sentence is inverted.
Then the worthy Ānanda, having finished the night, arose, went to the Buddha, bowed at the Buddha's feet, and stood to one side. The worthy Ānanda said to the Buddha: 'As I was alone in seclusion, such a thought arose in my mind: It is unprecedented! This thought is the subtle root.' The root is ignorance (Avidya). That which dispels ignorance is illuminated by the Four Noble Truths (catvāri āryasatyāni).
Birth and death are also subtle. Birth and death are extremely subtle. To penetrate birth and death with subtle wisdom.
The middle is also subtle. The middle refers to the space between the root and the end. Illuminate it with nine kinds of wisdom. This wisdom is also very subtle.
It is only for the sake of clear and easy manifestation. Manifestation should be understood as seeing. It means that observing the Four Noble Truths and the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda) is clear and not difficult to understand.
The Buddha said to Ānanda: 'Do not say that this is clear, easy to know, and easy to see; it is profound and subtle. Ānanda, it starts from birth and death with a root. Ānanda, it starts from the fundamental condition of birth and death. If someone does not know, does not see, does not understand, does not accept, then this world is like a loom, constantly going back and forth.'
It means that birth and death arise from ignorance. How can it be said to be easy to see when it is so profound and subtle? Since there has been ignorance, countless kalpas have been experienced, and countless bodies have been accumulated. Among the countless beings, there are monks who cannot understand the truth and instead see things in a reversed way. Such people are one in ten thousand. How can it be said to be clear?
'From this world to the next world, from the next world to this world, there is even more suffering. Sentient beings dwell in the world and cannot escape from it.' This speaks of the suffering of birth and death as the Truth of Suffering (duḥkha satya). In this life, one dies, and in the next life, one is born again. Birth and death are like day and night. But ignorant people feel death because of birth, and frequently feel pain because of it.
Such conditions, Ānanda, can be known to be profound and subtle. Starting from birth and death with a root, light is also subtle. Because there is birth, there is death, so it is said to be a condition. Penetrating the accumulated birth and death of this life and the next life, so it is said to be even more suffering. Light illuminates the three worlds, so it is said to be subtle. It summarizes the Truth of Suffering.
If someone asks, what is the condition for old age and death (jarā-maraṇa)? If someone asks this, answer that there is a condition. What condition? Ānanda, old age and death are due to birth (jāti). Death is caused by birth, accustomed to birth. There are ten ways to know suffering, and this is investigating habits.
If someone asks, what is the condition for birth? The condition for birth is like birth having a cause.
Answer that there is a condition. What condition? Birth has.
故為生 生因乎三有也。
若有問有因緣有便報有因緣有何因緣有報受因緣有 因四受有三有。
若有問有因緣受報有因緣受何因緣受報為愛求因緣受 言從前身習八愛故。中陰有四受。四受既受。則有今身。二世現故略而止與也。常習諦皆竟十二因緣具三世。癡人不知今世後世。故令運心彌綸三世。令知輪迴寤四諦也。故曰癡人以挍計。挍計本末本末為藥。為藥謂斯四諦也。
如是阿難從愛求因緣受從受因緣有從有因緣生從生因緣老死憂悲苦不可意惱生如是為具足最苦陰 如是五事展轉相因則名習也。知五事苦為苦諦也。愛別離苦在有胎苦。生老悲腦真為苦藪也。
從是有習 句倒也言從習有是苦也。
生因緣阿難為老死是故說是為從是致有是 是故從聖說從癡致行德生有是老死。
當從是阿難分明為生因緣老死 分明者諦了了知習也。諸言因緣皆習也。將欲反盡故。更推習並之也。
若阿難無有生為無有魚魚種無有飛鳥飛鳥種為無有蚊虻蚊虻種為無有龍龍種為無有神神種為無有鬼鬼種為無有人人種各各種 假知盡諦無有生者。何從得五道也。
若如有如有生無有亦無應有令有生 解盡諦真如心則生無有也。亦無有能令生有。
一切阿難無有生為有老死不
【現代漢語翻譯】 現代漢語譯本 因此而有生，生的根源在於三有（欲有、色有、無色有）。
如果有人問：『有』以什麼為因緣？便回答：『有』以『有』的因緣。『有』以什麼因緣而有報應？回答：『有』以『受』的因緣而有報應。因為四種『受』（樂受、苦受、不苦不樂受、舍受）而有三有。
如果有人問：『有』以什麼因緣而受報？回答：以『愛』的追求為因緣而受報。這是說從前世習慣了八種愛（眼愛、耳愛、鼻愛、舌愛、身愛、意愛、法愛、我愛）的緣故。中陰身有四種『受』。四種『受』既然接受了，那麼就有今生。因為兩世顯現的緣故，所以簡略地只說到這裡。常常修習真諦，就能夠窮盡十二因緣，具足三世。愚癡的人不知道今世和後世，所以要讓他們用心瀰漫三世，讓他們知道輪迴，覺悟四諦（苦諦、集諦、滅諦、道諦）。所以說愚癡的人用以比較計算，比較計算本末，本末就是藥，所謂藥就是指這四諦。
像這樣，阿難，從『愛』的追求為因緣而有『受』，從『受』為因緣而有『有』，從『有』為因緣而有『生』，從『生』為因緣而有老、死、憂、悲、苦、不可意惱的產生。像這樣就具足了最苦的陰（五陰熾盛）。像這樣五件事輾轉相因，就叫做習。知道五事的苦，就是苦諦。愛別離苦在於有胎的苦。生、老、悲惱，真是苦的聚集地。
從『有』而有習。這句話是倒裝，意思是說從習而有，這就是苦。
『生』為因緣而有老死，阿難，所以說這是從『是』而導致『有』，這是因為從聖人說，從愚癡導致行為，德行產生『有』，『有』就是老死。
應當從這裡，阿難，分明地以『生』為因緣而有老死。分明，就是清楚地瞭解習。所有說的因緣，都是習。將要反過來窮盡，所以更推究習並加以說明。
阿難，如果沒有生，就沒有魚，沒有魚的種類；沒有飛鳥，就沒有飛鳥的種類；沒有蚊虻，就沒有蚊虻的種類；沒有龍，就沒有龍的種類；沒有神（天神），就沒有神的種類；沒有鬼，就沒有鬼的種類；沒有人，就沒有人的種類，各種各樣的種類。 假使知道窮盡真諦，沒有生，那麼從哪裡得到五道（地獄、餓鬼、畜生、人、天）呢？
如果如有，如有生，沒有也無，應有令有生。理解窮盡真諦，真如心則生無有。也沒有能令生有。
阿難，如果一切都沒有生，那麼會有老死嗎？
【English Translation】 English version Therefore, there is birth, and the origin of birth lies in the Three Realms (Desire Realm, Form Realm, Formless Realm).
If someone asks: 'What is the cause and condition for 'existence' (bhava)?' The answer is: 'Existence' is conditioned by 'existence'. What condition causes 'existence' to have retribution? The answer is: 'Existence' is conditioned by 'clinging' (upadana). Because of the four types of 'clinging' (clinging to sensual pleasures, clinging to views, clinging to precepts and vows, clinging to a self), there are the Three Realms.
If someone asks: 'What condition causes 'existence' to receive retribution?' The answer is: It receives retribution because of the pursuit of 'craving' (trsna). This means that from the previous life, one has become accustomed to the eight types of craving (craving for sights, sounds, smells, tastes, tactile sensations, ideas, the Dharma, and the self). The intermediate state (antarabhava) has four types of 'clinging'. Since the four types of 'clinging' have been accepted, then there is this present life. Because the two lives are manifested, it is briefly mentioned only here. Constantly practicing the truth (satya) can exhaust the Twelve Nidanas (links of dependent origination), fully encompassing the three lifetimes. Foolish people do not know the present life and the future life, so they must be made to use their minds to permeate the three lifetimes, so that they know the cycle of rebirth and awaken to the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga). Therefore, it is said that foolish people use it to compare and calculate; comparing and calculating the beginning and the end; the beginning and the end are the medicine; the so-called medicine refers to these Four Noble Truths.
Thus, Ananda, from the pursuit of 'craving' as the condition for 'clinging', from 'clinging' as the condition for 'existence', from 'existence' as the condition for 'birth', from 'birth' as the condition for old age, death, sorrow, grief, suffering, unpleasantness, and distress. Thus, the most painful aggregate (skandha) is fully formed. In this way, the five things are mutually dependent, which is called habituation (abhyasa). Knowing the suffering of the five things is the Truth of Suffering (Dukkha Satya). The suffering of separation from loved ones lies in the suffering of having a womb. Birth, old age, sorrow, and distress are truly a collection of suffering.
From 'existence' there is habituation. This sentence is inverted, meaning that from habituation there is existence, and this is suffering.
'Birth' is the condition for old age and death, Ananda, therefore it is said that this is from 'this' that leads to 'existence', because the sage says that from ignorance (avidya) comes action (samskara), virtue produces 'existence', and 'existence' is old age and death.
You should, from here, Ananda, clearly understand that 'birth' is the condition for old age and death. Clearly, it is to clearly understand habituation. All the conditions mentioned are habituation. In order to reverse and exhaust it, we further investigate habituation and explain it.
Ananda, if there were no birth, there would be no fish, no species of fish; no flying birds, no species of flying birds; no mosquitoes, no species of mosquitoes; no dragons, no species of dragons; no gods (deva), no species of gods; no ghosts, no species of ghosts; no humans, no species of humans, all kinds of species. If one knows that the ultimate truth is exhausted and there is no birth, then from where do the Five Paths (hell, hungry ghosts, animals, humans, gods) come?
If there is existence, if there is birth, there is also non-existence, there should be existence causing existence to be born. Understanding the ultimate truth, the true suchness mind then gives rise to non-existence. There is also nothing that can cause existence to be born.
Ananda, if there is no birth at all, then will there be old age and death?
阿難白佛言不 無生則無死。誠哉此言也。
佛便告阿難從是因緣當知為從是本從是習從是因緣老死為生故生因緣阿難為老死 從是因緣。從是因緣發也生也解無無生。則不老死苦。不了無者。從四習生便有苦也。此四習與止。至愛還下異也。自是下結句皆反覆而成也。
生因緣阿難為老死 重結也。
若有問有因緣生可報有因緣生何因緣生為有因緣故從是阿難因緣當知令從是有有因緣生 墮胎三有更有生十二因連之一世也。
若阿難有因緣無有寧有魚魚種飛鳥飛鳥種蚊虻。蚊虻種龍。龍種神神種鬼。鬼種人人種各各種 解盡無有則無五道也。
如應應有無有亦無有者為有無有一切阿難無有為有生不阿難言不 得真如諦。則便應有無有亦復有也。既以無有者為辟。有睹無有。如令群有一切無有。為有生不。反以質阿難。阿難云。無也。
是故阿難從是發從是本從是習從是因緣生為有有故從有因緣阿難為生 以作是四習故生以有為本也。
若有問有因緣有便言有何因緣阿難有可報為受因緣有因緣有如是分明為受因緣有 因四受則有三有也。
設阿難受因緣無有亦無有受有一切阿難無有受為有現不阿難報不 無有受緣亦無有受現。當爲見也。一切無受為有可見不也。
【現代漢語翻譯】 現代漢語譯本： 阿難對佛說：『不是的，如果沒有生，就不會有死。』 這話確實是真理啊。
佛於是告訴阿難：『從這個因緣應當知道，由於這個根本，由於這個習性，由於這個因緣，老死是因為生而產生的。所以，生是老死的因緣。阿難，老死就是從這個因緣產生的。』 從這個因緣生起，從這個因緣開始，理解沒有生，就不會有老死之苦。不瞭解沒有生，就會從四種習性產生，便會有苦。這四種習性和止息，乃至愛還向下沉淪，也是不同的。從這裡以下的總結句，都是反覆而成的。
『生是老死的因緣。阿難，老死就是從這個因緣產生的。』 這是重複總結。
『如果有人問：有因緣生嗎？可以回答說：有因緣生。什麼因緣生呢？因為有因緣的緣故，所以從這裡，阿難，因緣應當知道，令從有而有因緣生。』 墮胎於三有（kāma-bhava, rūpa-bhava, arūpa-bhava）中，更有生，是十二因緣（dvādaśāṅga）相連的一世。
『如果阿難，有因緣而沒有，難道會有魚的魚種、飛鳥的飛鳥種、蚊虻的蚊虻種、龍的龍種、神的神種、鬼的鬼種、人的各種人種嗎？』 如果完全沒有，就沒有五道（pañca-gatī）輪迴了。
『如應應當有，沒有也沒有，有和沒有一切，阿難，沒有而有生嗎？』 阿難回答說：『不是的。』 得到真如諦（tathatā）的道理，就應當有，沒有也還是有。既然以沒有作為反駁，有看到沒有。如果讓眾生一切都沒有，會有生嗎？反過來質問阿難，阿難說：『沒有。』
『所以，阿難，從這裡開始，從這個根本，從這個習性，從這個因緣，生是因為有而產生的，因為有因緣，阿難，所以有生。』 因為做了這四種習性，所以產生，以有為根本。
『如果有人問：有因緣有嗎？就可以說：有。什麼因緣有呢？阿難，可以回答說：因為受的因緣而有。因緣有是這樣分明的，因為受的因緣而有。』 因為四種受（catasso vedanā），所以有三有（trayo bhavā）。
『假設阿難，受的因緣沒有，也沒有受，一切阿難，沒有受，會有顯現嗎？』 阿難回答說：『不會。』 沒有受的因緣，也沒有受的顯現。應當這樣理解。一切沒有受，會有可見的嗎？
【English Translation】 English version: Ānanda said to the Buddha: 'No, if there is no birth, there will be no death.' This statement is indeed true.
The Buddha then told Ānanda: 'From this cause and condition, it should be known that due to this root, due to this habit, due to this cause and condition, old age and death arise because of birth. Therefore, birth is the cause and condition for old age and death. Ānanda, old age and death arise from this cause and condition.' From this cause and condition arising, from this cause and condition beginning, understanding no birth, there will be no suffering of old age and death. Not understanding no birth, it will arise from the four habits, and then there will be suffering. These four habits and cessation, even love still sinking downwards, are also different. From here onwards, the concluding sentences are all repeated.
'Birth is the cause and condition for old age and death. Ānanda, old age and death arise from this cause and condition.' This is a repeated conclusion.
'If someone asks: Is there birth due to cause and condition? It can be answered: There is birth due to cause and condition. What cause and condition gives rise to it? Because there is cause and condition, therefore from here, Ānanda, the cause and condition should be known, causing birth to arise from existence.' Abortion in the three existences (kāma-bhava, rūpa-bhava, arūpa-bhava), there is even more birth, which is one lifetime connected by the twelve links of dependent origination (dvādaśāṅga).
'If, Ānanda, there is cause and condition but there is not, would there be fish of the fish species, birds of the bird species, mosquitoes of the mosquito species, dragons of the dragon species, gods of the god species, ghosts of the ghost species, various human species of humans?' If there is completely nothing, there would be no five paths (pañca-gatī) of reincarnation.
'As it should be, there should be, no there is also no, having and not having everything, Ānanda, no having and there is birth?' Ānanda replied: 'No.' Obtaining the truth of Suchness (tathatā), then there should be, no also still is. Since using no having as a rebuttal, having sees no having. If letting all beings have nothing, will there be birth? Turning around to question Ānanda, Ānanda said: 'No.'
'Therefore, Ānanda, from here beginning, from this root, from this habit, from this cause and condition, birth arises because of existence, because there is cause and condition, Ānanda, therefore there is birth.' Because doing these four habits, therefore it arises, taking existence as the root.
'If someone asks: Is there existence due to cause and condition? Then it can be said: There is. What cause and condition is there? Ānanda, it can be answered: Because of the cause and condition of feeling (vedanā), there is. The cause and condition of existence is so clear, because of the cause and condition of feeling, there is.' Because of the four feelings (catasso vedanā), therefore there are the three existences (trayo bhavā).
'Suppose, Ānanda, the cause and condition of feeling is not, and there is also no feeling, all Ānanda, no feeling, will there be manifestation?' Ānanda replied: 'No.' No cause and condition of feeling, and also no manifestation of feeling. It should be understood this way. All no feeling, will there be visible?'
如是阿難為從是起從是本從是習從是因緣令有受受因緣阿難為有有因緣阿難受 若不達無。便從四習也。令有受倒。宜言令受有也。
有因緣阿難受如是問對為有何因緣有受可報愛因緣從是因緣阿難當知為愛因緣受 有因緣阿難受句倒也。言有受因緣也。八愛心是則受胎也。
若阿難無有愛亦無有受亦無有當受一切阿難無有愛為有受不亦有受名不阿難言不 解無無愛。則無受及當受也又反反以質文之常也。
如是阿難為從是發從是本從是習從是因緣為愛因緣受愛因緣阿難為受如是阿難為愛因緣求求因緣利利因緣計計因緣樂欲樂欲因緣發求以往愛因緣便不欲舍慳以不捨慳因緣便有家以有家因緣便守 不解則從是致是也重結也。
從守行本阿難便有刀杖從有刀杖便有斗諍言語上下欺侵若干兩舌多非一致弊惡法 多非弊法從守始起也八愛之一也。
若阿難本無有亦無所守亦無有守一切阿難無有守為有刀杖斗諍語言上下欺侵若干兩舌多非一致弊惡法不阿難言不 若解滅。不守於色寧致若干弊惡。不質以明理也云無所護故無所守也。下亦無二字重合句耳。
如是阿難是從是發是為本是為習是為因緣刀杖斗諍語言上下欺侵若干兩舌多非一致弊惡法 並守不守二理已現欲更舉四習合為守
【現代漢語翻譯】 現代漢語譯本 阿難（Ananda，佛陀的十大弟子之一）：如果是這樣，阿難，因為從這裡開始，從這裡作為根本，從這裡生起習性，從這裡作為因緣，才會有感受。因為感受的因緣，阿難，才會有存在。因為存在的因緣，阿難，才會有感受。如果不能通達『無』，就會從這四種習性開始，導致感受上的顛倒。應該說導致感受的產生。
因為存在的因緣，阿難，才會有感受。像這樣問答，是因為什麼因緣才會有感受，可以回報？因為愛的因緣。從這個因緣，阿難，應當知道是因為愛的因緣才會有感受。『因為存在的因緣，阿難，才會有感受』這句話是顛倒的，應該說『因為感受的因緣』。八種愛心就是受胎的原因。
如果阿難沒有愛，也沒有感受，也沒有將來的感受，一切都沒有。阿難，如果沒有愛，會有感受嗎？會有感受這個名稱嗎？阿難回答：『不會』。理解了沒有愛，就沒有感受和將來的感受。這又是一個反正來質問，是常見的。
像這樣，阿難，因為從這裡出發，從這裡作為根本，從這裡生起習性，從這裡作為因緣，因為愛的因緣才會有感受。因為愛的因緣，阿難，才會有感受。像這樣，阿難，因為愛的因緣而尋求，因為尋求的因緣而獲得利益，因為利益的因緣而算計，因為算計的因緣而產生快樂的慾望，因為快樂的慾望的因緣而開始尋求，因為愛的因緣而不願意捨棄，因為吝嗇而不捨棄的因緣而有家，因為有家的因緣而守護。如果不理解，就會從這裡導致那裡。這是重複總結。
從守護行為的根本開始，阿難，就會有刀杖，從有刀杖就會有爭鬥，言語上的上下欺騙，各種挑撥離間，多種不一致的弊端惡法。多種弊端惡法是從守護開始產生的。這是八種愛之一。
如果阿難本來沒有，也沒有守護，也沒有所守護的一切。阿難，如果沒有守護，會有刀杖、爭鬥、言語上的上下欺騙、各種挑撥離間、多種不一致的弊端惡法嗎？阿難回答：『不會』。如果理解了滅，不守護於色，怎麼會導致各種弊端惡法呢？不用質問來闡明道理。所謂『無所護』，所以『無所守』。下面『亦無』二字是重複的句子。
像這樣，阿難，是從這裡出發，這是根本，這是習性，這是因緣，才會有刀杖、爭鬥、言語上的上下欺騙、各種挑撥離間、多種不一致的弊端惡法。連同守護和不守護這兩種道理已經顯現，想要再次舉出四種習性合起來作為守護。
【English Translation】 English version Ananda (one of the ten principal disciples of the Buddha): If it is so, Ananda, it is because from here it arises, from here it has its root, from here it develops its habits, from here it has its causes and conditions, that there is feeling. Because of the causes and conditions of feeling, Ananda, there is existence. Because of the causes and conditions of existence, Ananda, there is feeling. If one does not understand 'non-existence', then one will start from these four habits, leading to the reversal of feeling. It should be said that it leads to the arising of feeling.
Because of the causes and conditions of existence, Ananda, there is feeling. Such questioning and answering, what causes and conditions are there for feeling to be reciprocated? Because of the causes and conditions of love. From this cause and condition, Ananda, you should know that it is because of the causes and conditions of love that there is feeling. The sentence 'Because of the causes and conditions of existence, Ananda, there is feeling' is reversed; it should be said 'because of the causes and conditions of feeling'. The eight kinds of loving thoughts are the cause of conception.
If Ananda has no love, no feeling, and no future feeling, then there is nothing. Ananda, if there is no love, will there be feeling? Will there be the name of feeling? Ananda answers: 'No'. Understanding the absence of love means there is no feeling and no future feeling. This is another question and answer, which is common.
Like this, Ananda, it is because from here it starts, from here it has its root, from here it develops its habits, from here it has its causes and conditions, that there is feeling because of the causes and conditions of love. Because of the causes and conditions of love, Ananda, there is feeling. Like this, Ananda, because of the causes and conditions of love, one seeks; because of the causes and conditions of seeking, one gains benefits; because of the causes and conditions of benefits, one calculates; because of the causes and conditions of calculation, one has the desire for pleasure; because of the causes and conditions of the desire for pleasure, one starts seeking; because of the causes and conditions of love, one is unwilling to give up; because of stinginess and unwillingness to give up, one has a home; because of having a home, one guards it. If one does not understand, one will go from here to there. This is a repeated summary.
Starting from the root of guarding behavior, Ananda, there will be knives and sticks; from having knives and sticks, there will be fighting, verbal deception between superiors and inferiors, various slanders, and many inconsistent evils and wicked laws. Many evils and wicked laws arise from guarding. This is one of the eight kinds of love.
If Ananda originally had nothing, and did not guard anything, and had nothing to guard, Ananda, if there is no guarding, will there be knives and sticks, fighting, verbal deception between superiors and inferiors, various slanders, and many inconsistent evils and wicked laws? Ananda answers: 'No'. If one understands extinction, and does not guard against form, how can various evils and wicked laws arise? There is no need to question to clarify the principle. So-called 'nothing to protect' means 'nothing to guard'. The words 'also no' below are a repeated sentence.
Like this, Ananda, it is from here that it starts, this is the root, this is the habit, this is the cause and condition, that there are knives and sticks, fighting, verbal deception between superiors and inferiors, various slanders, and many inconsistent evils and wicked laws. Together with the two principles of guarding and not guarding, it has already appeared, wanting to again raise the four habits combined as guarding.
也。
從守故阿難便有刀杖斗諍語言上下欺侵若干兩舌多非一致弊惡法如是但為多苦為從五陰習致 不守者不了色而守之也。刀杖非一惡即知大苦苦諦也。思惟十二因緣。經十二事一一皆有四諦也。諸習諦推本非一端也。不根十二而止。十六無無漏習盡二慧五耶推本叱則八愛盡有四習。以此推之則可知也。又愛為穢海眾惡歸焉。何但八耶。言八舉其粗耳。欲界蠢蠢何互無淫。至乎不還乃舉別耳。
家因緣令有守是故為說是當從是知阿難為家因緣守 由有妻室則有重門擊柝之守也向使棲遲高岸擊柝何施也故說者云是上言爾也。
若家因緣無有已無有受當何因緣有家一切家因緣無有寧有家不寧有刀杖斗諍語言上下欺侵若干兩舌多非一致弊惡法不阿難言不 不受此色人。無緣有家無緣有家。寧有守而惜刀大苦集不。
如是阿難從是有從是本從是習從是因緣令有守為守故從家阿難令有守 上從是有者。從家起有守也。以家本習結因家守成守因於家亦顛倒相明也。
難捨慳因緣令有家從是因緣有是當從是因緣知阿難為難捨慳因緣令有家 腦因色慾思存不捨。由之為家也。故曰是緣有是也。
若難捨慳阿難無有亦無有受已無有受寧當有慳難捨不。一切阿難慳難捨已無有寧當有家不阿難白佛言
【現代漢語翻譯】 現代漢語譯本： 阿難啊，因為執著于守護家園的緣故，才會有刀杖相向、爭鬥不休、言語上的欺騙和侵犯、搬弄是非、意見不合以及各種邪惡的現象。這些痛苦都是因為對五陰（色、受、想、行、識）的執著而產生的。不守護家園的人，是因為不瞭解色（物質）的虛幻本質而執著於它。刀杖爭鬥等惡行，讓人明白這是巨大的痛苦，也就是苦諦。應該思維十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），這十二個環節都包含著四諦（苦、集、滅、道）的道理。各種習氣追根溯源，並非只有一個源頭。不能只停留在十二因緣上。十六知見中沒有無漏的習氣，斷盡二慧（有學正見、有學正思惟），五種『耶』（疑、貪、嗔、慢、癡）追根究底，斷除八愛（色愛、聲愛、香愛、味愛、觸愛、法愛、我愛、我所愛）才能斷除四種習氣。通過這些推論就可以明白了。而且，愛慾是污穢的海洋，是各種罪惡的歸宿。難道僅僅是八愛嗎？說八愛只是舉其大略罷了。欲界眾生無時無刻不在淫慾之中。即使是達到不還果（阿那含）的聖人，也只是特別指出了某些情況而已。
因為家園的因緣才會有守護，所以才說應該從這裡瞭解，阿難是因為家園的因緣才會有守護。因為有妻室，所以才會有重門深鎖、敲擊巡夜的守護。如果隱居在高山之巔，哪裡還需要敲擊巡夜呢？所以說法者說，這是上面所說的意思。
如果家園的因緣不存在，已經沒有了接受，那麼怎麼會有家園呢？一切家園的因緣都不存在了，怎麼還會有家園呢？還會不會有刀杖相向、爭鬥不休、言語上的欺騙和侵犯、搬弄是非、意見不合以及各種邪惡的現象呢？阿難回答說：『不會。』不受此色（物質）的誘惑，就沒有家園的因緣，沒有家園的因緣，哪裡還會有守護，哪裡還會吝惜刀杖，哪裡還會有巨大的痛苦聚集呢？
像這樣，阿難，守護是從有家開始的，是從家這個根本產生的，是從對家的執著而形成的，是因為家這個因緣才會有守護，爲了守護的緣故，才會有家，阿難，因為家才會有守護。上面所說的『從有』，是指從家開始產生守護。因為家是根本，執著是習氣，家是因緣，守護是結果，守護的因緣在於家，這也是一種顛倒的相互說明。
因為難以捨棄的慳吝的因緣，才會有家，從這個因緣才會有家，應該從這個因緣知道，阿難是因為難以捨棄的慳吝的因緣才會有家。腦海中因為思慮執著而不捨棄，才會有家。所以說，因為這個因緣才會有家。
如果難以捨棄的慳吝不存在，阿難，也沒有了接受，已經沒有了接受，怎麼還會有慳吝和難以捨棄呢？一切慳吝和難以捨棄都已經不存在了，怎麼還會有家呢？』阿難回答佛說：
【English Translation】 English version: Ananda, it is because of clinging to guarding one's home that there are knives and staves, fighting and contention, verbal deception and aggression, divisive speech, disagreements, and various evil phenomena. These sufferings arise from attachment to the five skandhas (form, feeling, perception, mental formations, and consciousness). Those who do not guard their homes do so because they do not understand the illusory nature of form (matter) and cling to it. The evils of knives and staves make one understand that this is great suffering, which is the truth of suffering (Dukkha). One should contemplate the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death). These twelve links all contain the principles of the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). The roots of various habitual tendencies are not from a single source. One should not stop at the twelve links of dependent origination. Among the sixteen insights, there are no undefiled habitual tendencies. Cutting off the two wisdoms (right view and right thought of the learners), investigating the five 'yes' (doubt, greed, hatred, pride, and ignorance) to their roots, and eliminating the eight attachments (attachment to forms, sounds, smells, tastes, textures, objects of mind, self, and what belongs to self) can eliminate the four habitual tendencies. Through these inferences, one can understand. Moreover, desire is a sea of defilement, the destination of all evils. Is it only the eight attachments? Mentioning the eight attachments is just a general summary. Beings in the desire realm are constantly engaged in lust. Even those who attain the state of Non-Returner (Anagami) are only specifically pointing out certain situations.
Because of the conditions of home, there is guarding. Therefore, it is said that one should understand from here that Ananda guards because of the conditions of home. Because there is a wife, there is the guarding of locked doors and striking the clapper at night. If one were to live in seclusion on a high mountain, where would there be a need to strike the clapper at night? Therefore, the speaker says that this is what was said above.
If the conditions of home do not exist, and there is no receiving, then how can there be a home? If all the conditions of home do not exist, how can there still be a home? Would there still be knives and staves, fighting and contention, verbal deception and aggression, divisive speech, disagreements, and various evil phenomena? Ananda replied, 'No.' Without being tempted by this form (matter), there is no condition for a home. Without the condition for a home, where would there be guarding, where would there be stinginess with knives and staves, where would there be the accumulation of great suffering?
Thus, Ananda, guarding arises from having a home, it originates from the root of home, it is formed from attachment to home, it is because of the condition of home that there is guarding, and for the sake of guarding, there is a home. Ananda, it is because of home that there is guarding. The 'arising from having' mentioned above refers to guarding arising from having a home. Because home is the root, attachment is the habitual tendency, home is the condition, guarding is the result, and the condition of guarding lies in the home. This is also a kind of inverted mutual explanation.
Because of the condition of difficult-to-relinquish miserliness, there is a home. From this condition, there is a home. One should know from this condition that Ananda has a home because of the condition of difficult-to-relinquish miserliness. Because the mind thinks and clings without letting go, there is a home. Therefore, it is said that because of this condition, there is a home.
If difficult-to-relinquish miserliness does not exist, Ananda, and there is no receiving, and there is already no receiving, how can there still be miserliness and difficult-to-relinquish? If all miserliness and difficult-to-relinquish have already ceased to exist, how can there still be a home?' Ananda replied to the Buddha:
無有 無有受不捨受也。已無有受寧當有慳難捨。慳難捨已無有。寧有家不。
如是阿難從是起從是本從是習從是因緣受家慳難捨故阿難令有家 是是慳惜心也。
從往受阿難因緣令有慳難捨是故有是言亦從是因緣有是如是當從是因緣阿難可解為從發受從是受慳難捨 即彼好仇因之甚惜。故曰往受令有難捨也。是故上說說從往有是慳也。
若阿難發受無有寧有受亦何因緣往受一切阿難無有發受寧當有慳難捨不阿難白佛言不 解無發往。則不有受與至彼也。普不往受豈慳惜也本未上。
如是阿難從是起從是本從是習從是因緣令慳難捨為發往受故亦為發有因緣故阿難令有慳難捨 從發習發遂至不捨也。
欲貪因緣阿難令有發是故說是當從是因緣阿難知為從欲貪因緣令發 淫貪內足則發而適彼也。
若欲貪阿難無有已無有因緣亦何因緣當有欲貪一切阿難欲貪無有寧當有發往不阿難言不 若行人解淫無有因緣。亦何計當有淫貪耶。普無貪心何有往受也。凡上云無有。皆明因無有也。一切已下皆以因及緣無有。
如是阿難從是發從是本從是習從是因緣令發為有欲貪故為從欲貪阿難令發 令發為有欲貪句倒也。
已發從發往令有欲貪是故為說當從是因緣知為從發往令有欲貪 此
【現代漢語翻譯】 現代漢語譯本： 沒有（無有）就是沒有接受和不捨棄接受。已經沒有接受，怎麼會有吝嗇和難以捨棄呢？吝嗇和難以捨棄已經沒有了，怎麼會有家呢？（無有 無有受不捨受也。已無有受寧當有慳難捨。慳難捨已無有。寧有家不。）
阿難（Ananda），就像這樣，從這裡開始，從這裡作為根本，從這裡作為習性，從這裡作為因緣，因為接受家，吝嗇和難以捨棄，阿難使人有家。這就是慳吝之心。（如是阿難從是起從是本從是習從是因緣受家慳難捨故阿難令有家 是是慳惜心也。）
從前往接受，阿難，因為因緣，使人有吝嗇和難以捨棄，所以有這種說法，也是從這種因緣有這種說法，應當從這種因緣，阿難可以理解為從發起接受，從接受導致吝嗇和難以捨棄。就是因為特別喜歡仇怨而非常珍惜。所以說前往接受，使人難以捨棄。所以上面說，從前往有這種慳吝。（從往受阿難因緣令有慳難捨是故有是言亦從是因緣有是如是當從是因緣阿難可解為從發受從是受慳難捨 即彼好仇因之甚惜。故曰往受令有難捨也。是故上說說從往有是慳也。）
如果阿難發起接受沒有，怎麼會有接受呢？又是什麼因緣導致前往接受一切呢？阿難沒有發起接受，怎麼會有吝嗇和難以捨棄呢？阿難對佛說：『不會。』（若阿難發受無有寧有受亦何因緣往受一切阿難無有發受寧當有慳難捨不阿難白佛言不 解無發往。則不有受與至彼也。普不往受豈慳惜也本未上。）
阿難，就像這樣，從這裡開始，從這裡作為根本，從這裡作為習性，從這裡作為因緣，使吝嗇和難以捨棄成為發起前往接受的原因，也因為發起有因緣，阿難使人有吝嗇和難以捨棄。（如是阿難從是起從是本從是習從是因緣令慳難捨為發往受故亦為發有因緣故阿難令有慳難捨 從發習發遂至不捨也。）
因為欲貪的因緣，阿難使人有發起，所以這樣說，應當從這種因緣，阿難知道是因為欲貪的因緣導致發起。（欲貪因緣阿難令有發是故說是當從是因緣阿難知為從欲貪因緣令發 淫貪內足則發而適彼也。）
如果欲貪阿難沒有，已經沒有因緣，又是什麼因緣會有欲貪呢？一切阿難欲貪沒有，怎麼會有發起前往呢？阿難說：『不會。』（若欲貪阿難無有已無有因緣亦何因緣當有欲貪一切阿難欲貪無有寧當有發往不阿難言不 若行人解淫無有因緣。亦何計當有淫貪耶。普無貪心何有往受也。凡上云無有。皆明因無有也。一切已下皆以因及緣無有。）
阿難，就像這樣，從這裡發起，從這裡作為根本，從這裡作為習性，從這裡作為因緣，使發起成為有欲貪的原因，因為從欲貪，阿難使人發起。（如是阿難從是發從是本從是習從是因緣令發為有欲貪故為從欲貪阿難令發 令發為有欲貪句倒也。）
已經發起，從發起前往，使人有欲貪，所以這樣說，應當從這種因緣知道是因為從發起前往使人有欲貪。（已發從發往令有欲貪是故為說當從是因緣知為從發往令有欲貪 此）
English version: Non-existence (Wu You) is non-existence, meaning there is no acceptance and no rejection of acceptance. If there is no acceptance, how can there be stinginess and difficulty in giving up? If stinginess and difficulty in giving up are absent, how can there be a home? (Wu You Wu You Shou Bu She Shou Ye. Yi Wu You Shou Ning Dang You Qian Nan She. Qian Nan She Yi Wu You. Ning You Jia Bu.)
Ananda, it is like this: from here it arises, from here it takes root, from here it develops as a habit, and from here it originates as a cause. Because of accepting a home, stinginess and difficulty in giving up arise. Ananda causes people to have a home. This is the mind of stinginess. (Ru Shi Anan Cong Shi Qi Cong Shi Ben Cong Shi Xi Cong Shi Yin Yuan Shou Jia Qian Nan She Gu Anan Ling You Jia Shi Shi Qian Xi Xin Ye.)
From going forth to receive, Ananda, because of conditions, people develop stinginess and difficulty in giving up. Therefore, there is this saying, and it also arises from this condition. It should be understood from this condition that Ananda initiates acceptance, and from acceptance comes stinginess and difficulty in giving up. It is because of particularly liking grudges that one cherishes them greatly. Therefore, it is said that going forth to receive causes difficulty in giving up. Therefore, it is said above that stinginess arises from going forth. (Cong Wang Shou Anan Yin Yuan Ling You Qian Nan She Shi Gu You Shi Yan Yi Cong Shi Yin Yuan You Shi Ru Shi Dang Cong Shi Yin Yuan Anan Ke Jie Wei Cong Fa Shou Cong Shi Shou Qian Nan She Ji Bi Hao Chou Yin Zhi Shen Xi. Gu Yue Wang Shou Ling You Nan She Ye. Shi Gu Shang Shuo Shuo Cong Wang You Shi Qian Ye.)
If Ananda, initiating acceptance, has nothing, how can there be acceptance? And what conditions lead to going forth to receive everything? If Ananda has no initiating acceptance, how can there be stinginess and difficulty in giving up? Ananda said to the Buddha, 'No.' (Ruo Anan Fa Shou Wu You Ning You Shou Yi He Yin Yuan Wang Shou Yi Qie Anan Wu You Fa Shou Ning Dang You Qian Nan She Bu Anan Bai Fo Yan Bu Jie Wu Fa Wang. Ze Bu You Shou Yu Zhi Bi Ye. Pu Bu Wang Shou Qi Qian Xi Ye Ben Wei Shang.)
Ananda, it is like this: from here it arises, from here it takes root, from here it develops as a habit, and from here it originates as a cause. Causing stinginess and difficulty in giving up becomes the reason for initiating going forth to receive, and also because of initiating conditions, Ananda causes people to have stinginess and difficulty in giving up. (Ru Shi Anan Cong Shi Qi Cong Shi Ben Cong Shi Xi Cong Shi Yin Yuan Ling Qian Nan She Wei Fa Wang Shou Gu Yi Wei Fa You Yin Yuan Gu Anan Ling You Qian Nan She Cong Fa Xi Fa Sui Zhi Bu She Ye.)
Because of the conditions of desire and greed, Ananda causes initiation. Therefore, it is said that it should be known from these conditions that Ananda initiates because of the conditions of desire and greed. (Yu Tan Yin Yuan Anan Ling You Fa Shi Gu Shuo Shi Dang Cong Shi Yin Yuan Anan Zhi Wei Cong Yu Tan Yin Yuan Ling Fa Yin Tan Nei Zu Ze Fa Er Shi Bi Ye.)
If desire and greed, Ananda, are absent, and there are no conditions, what conditions would lead to desire and greed? If all desire and greed are absent, Ananda, how can there be initiation and going forth? Ananda said, 'No.' (Ruo Yu Tan Anan Wu You Yi Wu You Yin Yuan Yi He Yin Yuan Dang You Yu Tan Yi Qie Anan Yu Tan Wu You Ning Dang You Fa Wang Bu Anan Yan Bu Ruo Xing Ren Jie Yin Wu You Yin Yuan. Yi He Ji Dang You Yin Tan Ye. Pu Wu Tan Xin He You Wang Shou Ye Fan Shang Yun Wu You. Jie Ming Yin Wu You Ye. Yi Qie Yi Xia Jie Yi Yin Ji Yuan Wu You.)
Ananda, it is like this: from here it initiates, from here it takes root, from here it develops as a habit, and from here it originates as a cause. Causing initiation becomes the reason for having desire and greed, because from desire and greed, Ananda causes initiation. (Ru Shi Anan Cong Shi Fa Cong Shi Ben Cong Shi Xi Cong Shi Yin Yuan Ling Fa Wei You Yu Tan Gu Wei Cong Yu Tan Anan Ling Fa Ling Fa Wei You Yu Tan Ju Dao Ye.)
Having initiated, from initiation comes going forth, causing desire and greed. Therefore, it is said that it should be known from these conditions that going forth from initiation causes desire and greed. (Yi Fa Cong Fa Wang Ling You Yu Tan Shi Gu Wei Shuo Dang Cong Shi Yin Yuan Zhi Wei Cong Fa Wang Ling You Yu Tan Ci)
【English Translation】 Modern Chinese translation: 沒有（無有）就是沒有接受和不捨棄接受。已經沒有接受，怎麼會有吝嗇和難以捨棄呢？吝嗇和難以捨棄已經沒有了，怎麼會有家呢？（無有 無有受不捨受也。已無有受寧當有慳難捨。慳難捨已無有。寧有家不。）
阿難（Ananda），就像這樣，從這裡開始，從這裡作為根本，從這裡作為習性，從這裡作為因緣，因為接受家，吝嗇和難以捨棄，阿難使人有家。這就是慳吝之心。（如是阿難從是起從是本從是習從是因緣受家慳難捨故阿難令有家 是是慳惜心也。）
從前往接受，阿難，因為因緣，使人有吝嗇和難以捨棄，所以有這種說法，也是從這種因緣有這種說法，應當從這種因緣，阿難可以理解為從發起接受，從接受導致吝嗇和難以捨棄。就是因為特別喜歡仇怨而非常珍惜。所以說前往接受，使人難以捨棄。所以上面說，從前往有這種慳吝。（從往受阿難因緣令有慳難捨是故有是言亦從是因緣有是如是當從是因緣阿難可解為從發受從是受慳難捨 即彼好仇因之甚惜。故曰往受令有難捨也。是故上說說從往有是慳也。）
如果阿難發起接受沒有，怎麼會有接受呢？又是什麼因緣導致前往接受一切呢？阿難沒有發起接受，怎麼會有吝嗇和難以捨棄呢？阿難對佛說：『不會。』（若阿難發受無有寧有受亦何因緣往受一切阿難無有發受寧當有慳難捨不阿難白佛言不 解無發往。則不有受與至彼也。普不往受豈慳惜也本未上。）
阿難，就像這樣，從這裡開始，從這裡作為根本，從這裡作為習性，從這裡作為因緣，使吝嗇和難以捨棄成為發起前往接受的原因，也因為發起有因緣，阿難使人有吝嗇和難以捨棄。（如是阿難從是起從是本從是習從是因緣令慳難捨為發往受故亦為發有因緣故阿難令有慳難捨 從發習發遂至不捨也。）
因為欲貪的因緣，阿難使人有發起，所以這樣說，應當從這種因緣，阿難知道是因為欲貪的因緣導致發起。（欲貪因緣阿難令有發是故說是當從是因緣阿難知為從欲貪因緣令發 淫貪內足則發而適彼也。）
如果欲貪阿難沒有，已經沒有因緣，又是什麼因緣會有欲貪呢？一切阿難欲貪沒有，怎麼會有發起前往呢？阿難說：『不會。』（若欲貪阿難無有已無有因緣亦何因緣當有欲貪一切阿難欲貪無有寧當有發往不阿難言不 若行人解淫無有因緣。亦何計當有淫貪耶。普無貪心何有往受也。凡上云無有。皆明因無有也。一切已下皆以因及緣無有。）
阿難，就像這樣，從這裡發起，從這裡作為根本，從這裡作為習性，從這裡作為因緣，使發起成為有欲貪的原因，因為從欲貪，阿難使人發起。（如是阿難從是發從是本從是習從是因緣令發為有欲貪故為從欲貪阿難令發 令發為有欲貪句倒也。）
已經發起，從發起前往，使人有欲貪，所以這樣說，應當從這種因緣知道是因為從發起前往使人有欲貪。（已發從發往令有欲貪是故為說當從是因緣知為從發往令有欲貪 此）
發往計挍欲相造也。陰持入曰愿。得往相也即第三計也。故說者是故上說因計生貪也。
若無有發往阿難亦無有令發往一切阿難雖發往若有貪慾不阿難言不 假解無無住之因。亦住貪有生不也。
如是阿難為從是有從是本從是習從是因緣貪慾為有發往因緣令有欲貪 解無如上若不解則如上為習也于皆結句。反覆少發往二字也。
從是利故阿難令發往為從是說是當從是因緣知為從利因緣令發往 好利甚則思存往也是上說是當了利為往緣也。
若阿難以無有利亦無有求亦何因緣有求一切阿難已無有利寧當有發往不阿難言不 既解知利則無有利之求。何當有利求因緣耶。普無有利豈有發往乎。
如是阿難從是有從是本從是習從是因緣發往利故利故亦發求從求因緣故令有利故說是從是因緣當知令從求因緣有利 此八愛或言故說。或云是說義不異也。以具文于上此二解之。故云是故首言爾也。
若求因緣阿難無有亦何因緣有求亦從何因緣求一切阿難以無有求若有見利不阿難言不 若求本無所因。亦何得求也。普無求者利可見不。
如是阿難從是有從是本從是習從是因緣為有利為有求故求故阿難令有利 或曰發曰生或曰起或曰有。義同文別耳。
從發故令有求是故說當從是知令
【現代漢語翻譯】 現代漢語譯本：
計較著想要相互前往。心中懷著『希望』（陰持入曰愿），能夠前往相會，這就是第三種計較。所以說，因此上面的說法是因為計較而產生貪慾。 如果沒有想要前往的念頭，阿難（Ananda），也就不會有促使前往的行為。即使一切都已準備好，如果心中有貪慾，阿難（Ananda）啊，難道不是因為不瞭解無常、無我的原因嗎？難道不是因為執著于貪慾而產生嗎？ 像這樣，阿難（Ananda），是因為什麼而有，從什麼根本而來，從什麼習性而來，從什麼因緣而來，貪慾才會有想要前往的念頭？是因為貪慾的因緣才會有貪慾嗎？理解了無常、無我，就像上面所說的那樣；如果不理解，就會像上面所說的那樣成為習性。這裡都是總結性的語句，反覆強調『少發往』這兩個字。 因為有利可圖，阿難（Ananda），才會有促使前往的行為。應當從這個因緣知道，是因為利益的因緣才會有想要前往的念頭。貪圖利益到了極點，就會思念著前往。這也是上面所說的，應當瞭解利益是前往的因緣。 如果阿難（Ananda）沒有利益可圖，也沒有任何需求，又是什麼因緣才會有需求呢？如果一切阿難（Ananda）都沒有利益可圖，難道還會有想要前往的念頭嗎？阿難（Ananda）回答說：『不會。』既然理解了知道利益，就不會有對利益的需求。又怎麼會有對利益的需求的因緣呢？普遍沒有利益，哪裡會有想要前往的念頭呢？ 像這樣，阿難（Ananda），從什麼而有，從什麼根本而來，從什麼習性而來，從什麼因緣而來，因為想要獲得利益，因為利益的緣故，才會有需求。因為需求的因緣，才會有利益。所以說，應當從這個因緣知道，是因為需求的因緣才會有利益。 如果需求的因緣，阿難（Ananda），本來就沒有，又是什麼因緣才會有需求呢？又是從什麼因緣而需求呢？如果一切阿難（Ananda）都沒有需求，如果看到利益會怎麼樣呢？阿難（Ananda）回答說：『不會。』如果需求的根本不存在，又怎麼會有需求呢？普遍沒有需求，利益還能被看到嗎？ 像這樣，阿難（Ananda），從什麼而有，從什麼根本而來，從什麼習性而來，從什麼因緣而來，爲了有利可圖，爲了有需求，因為需求的緣故，阿難（Ananda），才會有利益。 因為想要前往的念頭，才會有需求。所以說，應當從這裡知道。
【English Translation】 English version:
They are calculating and desiring to go to each other. Holding the 'wish' (陰持入曰愿, Yin Chi Ru Yue Yuan - holding the wish in mind), hoping to meet each other, this is the third calculation. Therefore, it is said that the above statement is because calculation gives rise to greed. If there is no intention to go, Ananda (阿難, Ananda), there will be no action to urge going. Even if everything is ready, if there is greed in the heart, Ananda (阿難, Ananda), isn't it because of not understanding impermanence and non-self? Isn't it because of attachment to greed that it arises? Like this, Ananda (阿難, Ananda), from what does it arise, from what root does it come, from what habit does it come, from what cause does it come, that greed has the intention to go? Is it because of the cause of greed that there is greed? Understanding impermanence and non-self is like what was said above; if you don't understand, it will become a habit as mentioned above. These are all concluding statements, repeatedly emphasizing the words '少發往' (shao fa wang - little going forth). Because there is profit to be gained, Ananda (阿難, Ananda), there is the action of urging to go. It should be known from this cause that it is because of the cause of profit that there is the intention to go. Greed for profit reaches its extreme, and one will think about going. This is also what was said above, that it should be understood that profit is the cause of going. If Ananda (阿難, Ananda) has no profit to gain and no needs, what cause would there be for needs? If all Ananda (阿難, Ananda) have no profit to gain, would there still be the intention to go? Ananda (阿難, Ananda) replies: 'No.' Since understanding and knowing profit, there will be no need for profit. How could there be a cause for the need for profit? If there is no profit universally, where would there be the intention to go? Like this, Ananda (阿難, Ananda), from what does it arise, from what root does it come, from what habit does it come, from what cause does it come, that because of wanting to gain profit, because of the sake of profit, there is need. Because of the cause of need, there is profit. Therefore, it is said that it should be known from this cause that it is because of the cause of need that there is profit. If the cause of need, Ananda (阿難, Ananda), originally does not exist, what cause would there be for need? And from what cause is there need? If all Ananda (阿難, Ananda) have no need, what would happen if they saw profit? Ananda (阿難, Ananda) replies: 'No.' If the root of need does not exist, how could there be need? If there is no need universally, can profit still be seen? Like this, Ananda (阿難, Ananda), from what does it arise, from what root does it come, from what habit does it come, from what cause does it come, that for the sake of profit, for the sake of having needs, because of the cause of need, Ananda (阿難, Ananda), there is profit. Because of the intention to go, there is need. Therefore, it should be known from here.
從愛求 愛心內無求之由生。
若阿難無有愛亦無有求亦無有因緣求亦無有愛一切阿難愛無有寧當有求不阿難言不 諸因緣唯此一說反上。愛受中即若無有愛。下曰二無有愛耳。余皆在一切上說。因一切下說。以因及緣。
如是阿難從是有從是本從是習從是因緣有愛故令有求求故令有愛 愛之滋長成乎八也。
彼阿難欲愛亦有愛是二皆痛相會 此推愛本文終也。欲愛色愛也。亦有愛非一也經曰心可則為欲也。是兩愛痛為本為習為因緣。從痛發解如有則無也。相會猶相因也。
有痛因緣阿難若有問是便言有何因緣有便言更因緣有從是因緣阿難亦當知令更因緣痛 設問教答也。有六更故三痛由生也。
若阿難眼不更亦無有應當更眼亦不得更一切阿難眼已不更寧有眼更不亦有眼當因緣生不為樂為苦為亦不樂亦不苦阿難應不 若眼知如有不更。眼亦無有。應作眼更者。一復不得此更也。普眼已不更。豈有眼更因緣生三痛不也。
如是阿難。從是有從是本從是習從是因緣令眼更痛眼更因緣。阿難。令眼知痛耳亦如是鼻亦如是舌亦如是身亦如是心不更阿難亦無有當更亦無更因緣令心更一切。阿難。心無有更寧當有心更入因緣令有痛不。令有樂不。令有苦不。令有不苦不樂不。阿難。應不如是
【現代漢語翻譯】 現代漢語譯本 從愛而求，愛的心中本無所求的理由產生。
如果阿難（Ananda，佛陀的十大弟子之一）沒有愛，也沒有求，也沒有因緣而求，也沒有愛，一切的阿難的愛都沒有，怎麼會有求呢？阿難回答：『不會。』各種因緣唯有這一種說法，反過來也是一樣。在愛的感受中，如果沒有愛，下面會說兩種沒有愛的情況。其餘的都在『一切』之上來說明，因為一切都在下面說明。因為因和緣。
像這樣，阿難，從這裡有，從這裡根本，從這裡習慣，從這裡因緣，因為有愛，所以有求；因為求，所以有愛。愛的滋長成就了八種（指八苦）。
那阿難，欲愛（kama-tanha，對感官享樂的渴求）和有愛（bhava-tanha，對存在的渴求）這兩種都是痛苦相互交會。這是推究愛的根本，本文的終結。欲愛指的是對色（rupa，物質形態）的愛。『亦有愛』不是單一的愛。經書上說，心所認可的就成為慾望。這兩種愛以痛苦為根本，為習慣，為因緣。從痛苦出發而解脫，如有則無。『相會』就像相互依存一樣。
因為有痛苦的因緣，阿難，如果有人問，就應該說有。如果問有什麼因緣，就應該說有『更』（指六根與六塵的接觸）的因緣。從這個因緣，阿難，也應當知道，導致『更』的因緣就是痛苦。
如果阿難，眼睛不『更』，也沒有應當『更』，眼睛也不得『更』，一切的阿難的眼睛已經不『更』，怎麼會有眼睛『更』呢？也不會有眼睛因為因緣而生起，爲了快樂，爲了痛苦，爲了既不快樂也不痛苦嗎？阿難，應該不會。
如果眼睛知道，如有不『更』，眼睛也就沒有了。應該作『眼更』的人，一次也得不到這個『更』。普遍的眼睛已經不『更』，哪裡會有眼睛『更』的因緣生起三種痛苦呢？
像這樣，阿難，從這裡有，從這裡根本，從這裡習慣，從這裡因緣，導致眼睛『更』而痛苦，眼睛『更』的因緣。阿難，導致眼睛知道痛苦，耳朵也是這樣，鼻子也是這樣，舌頭也是這樣，身體也是這樣，心不『更』，阿難，也沒有應當『更』，也沒有『更』的因緣導致心『更』。一切的阿難，心沒有『更』，怎麼會有心『更』而進入因緣，導致有痛苦呢？導致有快樂呢？導致有痛苦呢？導致有不苦不樂呢？阿難，應該不是這樣。
【English Translation】 English version From love arises seeking; within the heart of love, there is no reason for seeking to arise.
If, Ananda (one of the ten principal disciples of the Buddha), there is no love, no seeking, no causal condition for seeking, and no love—if all of Ananda's love is absent—how could there be seeking? Ananda would answer, 'No.' All causal conditions are explained in this one statement, and the reverse is also true. In the experience of love, if there is no love, it will be said below that there are two instances of no love. The rest are explained in terms of 'all,' because everything is explained below. Because of cause and condition.
Thus, Ananda, from this there is, from this root, from this habit, from this causal condition, because there is love, therefore there is seeking; because there is seeking, therefore there is love. The growth of love culminates in eight (referring to the eight sufferings).
That Ananda, sensual love (kama-tanha, craving for sensual pleasures) and love of existence (bhava-tanha, craving for existence)—these two are painful encounters. This explores the root of love, the end of this text. Sensual love refers to love of form (rupa, material form). 'Love of existence' is not a singular love. The scriptures say that what the mind approves becomes desire. These two loves take pain as their root, as their habit, as their causal condition. Liberation arises from pain; if there is, then there is not. 'Encounter' is like mutual dependence.
Because of the causal condition of pain, Ananda, if someone asks, one should say there is. If asked what the causal condition is, one should say there is the causal condition of 'contact' (referring to the contact between the six senses and the six sense objects). From this causal condition, Ananda, one should also know that the causal condition that leads to 'contact' is pain.
If, Ananda, the eye does not 'contact,' and there is no should 'contact,' the eye also cannot 'contact,' all of Ananda's eyes have already not 'contacted,' how could there be eye 'contact'? Nor will there be eyes arising from causal conditions, for pleasure, for pain, or for neither pleasure nor pain? Ananda, it should not be.
If the eye knows, if there is no 'contact,' the eye will also be absent. One who should make 'eye contact' will not obtain this 'contact' even once. The universal eye has already not 'contacted,' how could there be the causal condition of eye 'contact' arising from the three pains?
Thus, Ananda, from this there is, from this root, from this habit, from this causal condition, leading the eye to 'contact' and suffer, the causal condition of eye 'contact.' Ananda, leading the eye to know pain, the ear is also like this, the nose is also like this, the tongue is also like this, the body is also like this, the mind does not 'contact,' Ananda, there is also no should 'contact,' and there is no causal condition of 'contact' leading the mind to 'contact.' All of Ananda, the mind has no 'contact,' how could there be the mind 'contacting' and entering into causal conditions, leading to pain? Leading to pleasure? Leading to pain? Leading to neither pain nor pleasure? Ananda, it should not be so.
。阿難。是為有是為本是為習是為因緣痛令有更心更因緣阿難令有痛 更即有三痛呼阿難重結于比顛倒相明結言也。
若有問有因緣更不對為有何等更有因緣對為名字因緣當從是阿難可知令從名字因緣更 更本應是六入。而今是名字六入同出六更。六更同出六情。六情之本則名字。是故想曰名色也。亦應出經時失次也。
若從所處有亦從所處應受令名身聚有 句倒云在所處四身為在。所處三有也。將欲說無色。故云受之與有也。有受有有乃有名色也。
若阿難從所處有亦從所處應受無有為有更有名字不阿難言不 如有知無受之與有。豈有更而因名字耶。
若阿難從所處有亦從所應受無有令名身有無有寧當有對更不阿難言不 反覆明之。上句云。豈有更因名字不此句言寧有名字與更對為因也。
一切阿難名字亦色身無有為有更不為從有更不阿難言不 此上三反問。於此一問云普無名色何從有更乎。天竺言質無慊其悉也。
如是阿難為從是是發為從是是本為從是是習為從是是因緣從是是更令從是名字名字因緣阿難令有更 凡上云是因緣是有。次云無是則無取。后云從發習因緣即成上句從是有是故皆如是也。
阿難有名字因緣設有問便對為有何因緣名字謂識因緣為有當從是因緣
【現代漢語翻譯】 現代漢語譯本：阿難，這就是以『有』為根本，以『有』為習性，以『有』為因緣，因為『痛』（vedanā）的緣故，導致『有』的產生，進一步導致心識（citta）的生起，這都是因緣和合的結果。阿難，因為『有』，所以才會有『痛』的產生。進一步說，『有』就包含了三種『痛』。阿難，我再次強調，這就像是顛倒的認知相互纏繞，形成了一種結縛，我用言語來闡明這個結縛的本質。
如果有人問，『有』的因緣和『更』（saṃsparśa，觸）不對立，那麼『有』是什麼？『更』的因緣又是什麼？可以這樣回答：『名字』（nāma）是『更』的因緣。阿難，可以從這裡得知，『更』是從『名字』這個因緣產生的。『更』的根本應該是六入（ṣaḍāyatana），但現在說『名字』，是因為六入都從六『更』產生，六『更』又都從六情（感情）產生，而六情的根本就是『名字』。所以《想經》中說，『名色』（nāmarūpa）也是這個道理。或許是傳經的時候次序顛倒了。
如果從所處之『有』出發，也應該從所處接受，從而使名身（nāmakāya）聚集而『有』。這句話顛倒過來說，就是在所處的地方，四身（四大）存在於所處的三有（欲有、色有、無色有）之中。這裡將要說到無色界，所以說『受』與『有』。有了『受』和『有』，才會有『名色』。
阿難，如果從所處之『有』出發，也應該從所處接受，如果沒有『有』而強說為『有』，那麼會有『更』和『名字』嗎？阿難回答：『不會。』如果知道沒有『受』與『有』，怎麼會有『更』而依賴於『名字』呢？
阿難，如果從所處之『有』出發，也應該從所處接受，如果沒有『有』而強說為『名身有』，那麼沒有『有』，怎麼會有與『更』相對立的情況呢？阿難回答：『不會。』這是反覆說明。上一句說，怎麼會有『更』依賴於『名字』呢？這一句說，怎麼會有『名字』與『更』相對立而成為因緣呢？
阿難，一切『名字』和『色身』，在沒有『有』的情況下強說為『有』，不會有『更』的產生；不是從『有』而產生『更』。阿難回答：『不會。』以上三個反問，都是爲了說明這一點。這一問是說，普遍沒有『名色』，又從哪裡產生『更』呢？天竺的語言中，『質』（matter）這個概念無法完全表達其中的含義。
像這樣，阿難，是從『是』（指『有』）而生髮，以『是』為根本，以『是』為習性，以『是』為因緣，從『是』而產生『更』，從而從『是』產生『名字』，『名字』是『更』的因緣，阿難，因為『名字』，所以才會有『更』。
阿難，『有』以『名字』為因緣，如果有人問，應該如何回答『有』的因緣？『名字』以識（vijñāna）為因緣，『有』應該從這個因緣產生。
【English Translation】 English version: Ānanda, this is because 'bhava' (becoming, existence) is the root, 'bhava' is the habit, 'bhava' is the condition. Because of 'vedanā' (feeling, sensation), 'bhava' arises, further causing 'citta' (mind, consciousness) to arise, all due to the combination of conditions. Ānanda, because of 'bhava', 'vedanā' arises. Furthermore, 'bhava' includes three kinds of 'vedanā'. Ānanda, I emphasize again, this is like inverted perceptions intertwined, forming a knot. I use words to explain the essence of this knot.
If someone asks, 'The condition of 'bhava' and 'saṃsparśa' (contact) are not opposed, then what is 'bhava'? What is the condition of 'saṃsparśa'?' The answer is: 'nāma' (name) is the condition of 'saṃsparśa'. Ānanda, it can be known from this that 'saṃsparśa' arises from the condition of 'nāma'. The root of 'saṃsparśa' should be the six 'āyatana' (sense bases), but now we say 'nāma' because the six 'āyatana' all arise from the six 'saṃsparśa', and the six 'saṃsparśa' all arise from the six emotions. The root of the six emotions is 'nāma'. Therefore, the 'Saṃjñā Sūtra' says that 'nāmarūpa' (name and form) is also this principle. Perhaps the order was reversed during the transmission of the sutra.
If starting from 'bhava' in a certain place, one should also receive from that place, so that 'nāmakāya' (name-body) gathers and 'bhava' exists. Reversing the sentence, it means that in the place, the four elements exist in the three 'bhava' (kāma-bhava, rūpa-bhava, arūpa-bhava). Here we are about to talk about the formless realm, so we say 'vedanā' and 'bhava'. With 'vedanā' and 'bhava', there will be 'nāmarūpa'.
Ānanda, if starting from 'bhava' in a certain place, one should also receive from that place. If there is no 'bhava' but it is forcibly said to be 'bhava', then will there be 'saṃsparśa' and 'nāma'? Ānanda replied: 'No.' If it is known that there is no 'vedanā' and 'bhava', how can there be 'saṃsparśa' relying on 'nāma'?
Ānanda, if starting from 'bhava' in a certain place, one should also receive from that place. If there is no 'bhava' but it is forcibly said to be 'nāmakāya bhava', then without 'bhava', how can there be a situation where it is opposed to 'saṃsparśa'? Ānanda replied: 'No.' This is a repeated explanation. The previous sentence said, how can there be 'saṃsparśa' relying on 'nāma'? This sentence says, how can 'nāma' be opposed to 'saṃsparśa' and become a condition?
Ānanda, all 'nāma' and 'rūpakāya' (form-body), forcibly said to be 'bhava' when there is no 'bhava', there will be no arising of 'saṃsparśa'; 'saṃsparśa' does not arise from 'bhava'. Ānanda replied: 'No.' The above three rhetorical questions are all to explain this point. This question is saying, universally there is no 'nāmarūpa', so where does 'saṃsparśa' arise from? In the language of India, the concept of 'matter' cannot fully express the meaning.
Like this, Ānanda, it is from 'this' (referring to 'bhava') that it arises, with 'this' as the root, with 'this' as the habit, with 'this' as the condition, from 'this' arises 'saṃsparśa', and thus from 'this' arises 'nāma', 'nāma' is the condition of 'saṃsparśa', Ānanda, because of 'nāma', there will be 'saṃsparśa'.
Ānanda, 'bhava' has 'nāma' as its condition. If someone asks, how should one answer the condition of 'bhava'? 'Nāma' has 'vijñāna' (consciousness) as its condition, 'bhava' should arise from this condition.
阿難解知為識因緣名字 中陰淫識遂處胎有五陰。
若識阿難不下母腹中當爲是名色隨精得駐不阿難言不 設無中陰淫識當有猗。精住成名色不。名色已后至有中世也。識已前前世也。三世成十二也。
若識阿難母腹已下不得駐去為有名字得致不阿難言不識阿難為本若男兒若女兒已壞已亡令無有為得名字令增長令所應足不阿難言不 縱使中陰乘精入胎。或一二七日而亡。豈有此身耶。或成根男女及命便墮傷胎。寧得五陰身不乎。自下母胎則淫識也。一二七日男根女根已是名字之成。
如是阿難從是起有從是本從是習從是因緣為名字從識識因緣阿難為有名字 每至結句輒重者云名色從識注識為名色因緣反覆言也。
有因緣阿難識若問是便對有從何因緣有識名字因緣有識當從是因緣阿難分別解為名字因緣識 惟識之本本當是行。而今言名字五大名識也。即六大癡也。有六大癡心作淫行。淫行中有識。共出六大故名字也。
若阿難識不得名字駐已識不得駐得增上為有生老死苦習能致有不阿難言不 省文有似上乘望識入胎受有名字。身或七日或三根成而胎傷。寧滋長成十二緣不也。若當爾者與上不畢也。又此說無名字是無常之說。非盡諦言也。而今少行又文亂。似出經時未皮缺也。就而通之者
【現代漢語翻譯】 現代漢語譯本： 阿難理解並知道，『識』（Vijñāna）是『名色』（Nāmarūpa）的因緣，中陰身的淫慾之識因此進入母胎，從而產生五陰（Pañca-skandha）。
如果『識』（Vijñāna），阿難，不進入母親的腹中，那麼是否能憑藉精子而使『名色』（Nāmarūpa）得以駐留呢？阿難回答：『不能』。假設沒有中陰身的淫慾之識，是否能依靠精子而形成並駐留『名色』（Nāmarūpa）呢？『名色』（Nāmarūpa）在『識』（Vijñāna）之後，屬於現在世；『識』（Vijñāna）在『名色』（Nāmarūpa）之前，屬於前世。三世構成了十二因緣。
如果『識』（Vijñāna），阿難，進入母親的腹中后不能駐留，那麼是否能因此而產生『名色』（Nāmarūpa）呢？阿難回答：『不能』。『識』（Vijñāna），阿難，是根本。如果一個男孩或女孩已經壞死或死亡，使其不存在，是否能因此而使『名色』（Nāmarūpa）增長並得以圓滿呢？阿難回答：『不能』。即使中陰身憑藉精子進入母胎，或許在一兩天或七天內就死亡了，怎麼會有這個身體呢？或者形成具有根的男孩或女孩，但生命卻墮落並傷害了胎兒，怎麼能得到五陰之身呢？自從進入母親的子宮，那就是淫慾之識。一兩天或七天，男根或女根已經是『名色』（Nāmarūpa）的形成。
像這樣，阿難，從這裡開始產生『有』（Bhava），從這裡開始是根本，從這裡開始是習性，從這裡開始是因緣，從而產生『名色』（Nāmarūpa），從『識』（Vijñāna）產生『名色』（Nāmarūpa），『識』（Vijñāna）是『名色』（Nāmarūpa）的因緣，阿難，從而產生『名色』（Nāmarūpa）。
每到結尾處總是重複，意思是『名色』（Nāmarūpa）從『識』（Vijñāna）產生，註釋『識』（Vijñāna）是『名色』（Nāmarūpa）的因緣，反覆說明。
『有』（Bhava）的因緣，阿難，是『識』（Vijñāna）。如果問這是什麼，就回答：『有』（Bhava）從何種因緣產生？『識』（Vijñāna）是『名色』（Nāmarūpa）的因緣，『識』（Vijñāna）應當從這種因緣產生。阿難，分別解釋為『名色』（Nāmarūpa）的因緣『識』（Vijñāna）。
只有『識』（Vijñāna）的根本，本來應當是『行』（Saṃskāra），而現在說『名色』（Nāmarūpa），五大被稱為『識』（Vijñāna）。也就是六大癡。有六大癡心產生淫慾之行，淫慾之行中有『識』（Vijñāna），共同產生六大，因此是『名色』（Nāmarūpa）。
如果『識』（Vijñāna），阿難，不能使『名色』（Nāmarūpa）駐留，已經產生的『識』（Vijñāna）不能駐留，不能增長，從而產生生老死苦的習性，能夠導致『有』（Bhava）嗎？阿難回答：『不能』。省略的文字似乎是說，希望『識』（Vijñāna）進入母胎，接受『名色』（Nāmarūpa），身體或許七天，或許三根形成但胎兒受傷，怎麼能滋長並形成十二因緣呢？如果真是這樣，就與上面所說的不能一致了。而且這裡說沒有『名色』（Nāmarūpa）是無常的說法，不是究竟的真理。而現在缺少一些行文，而且文字混亂，似乎是出自經書時還沒有整理好。就此進行理解。
【English Translation】 English version: Ānanda understands and knows that 'Vijñāna' (consciousness) is the cause and condition for 'Nāmarūpa' (name and form). The lustful consciousness of the intermediate state (Antarābhava) thus enters the womb, thereby producing the five skandhas (Pañca-skandha).
If 'Vijñāna' (consciousness), Ānanda, does not enter the mother's womb, can 'Nāmarūpa' (name and form) be sustained by means of semen? Ānanda replied, 'No.' Supposing there is no lustful consciousness of the intermediate state, can 'Nāmarūpa' (name and form) be formed and sustained by relying on semen? 'Nāmarūpa' (name and form) is after 'Vijñāna' (consciousness), belonging to the present life; 'Vijñāna' (consciousness) is before 'Nāmarūpa' (name and form), belonging to the previous life. The three lives constitute the twelve Nidānas.
If 'Vijñāna' (consciousness), Ānanda, cannot be sustained after entering the mother's womb, can 'Nāmarūpa' (name and form) be produced as a result? Ānanda replied, 'No.' 'Vijñāna' (consciousness), Ānanda, is the root. If a boy or girl has already decayed or died, causing it to be non-existent, can 'Nāmarūpa' (name and form) grow and be perfected as a result? Ānanda replied, 'No.' Even if the intermediate state relies on semen to enter the womb, perhaps it dies within one or two or seven days, how can there be this body? Or a boy or girl with roots is formed, but life falls and injures the fetus, how can one obtain the body of the five skandhas? Since entering the mother's womb, that is lustful consciousness. In one or two or seven days, the male or female organ is already the formation of 'Nāmarūpa' (name and form).
Like this, Ānanda, from here begins the arising of 'Bhava' (becoming), from here is the root, from here is the habit, from here is the cause and condition, thereby producing 'Nāmarūpa' (name and form), from 'Vijñāna' (consciousness) arises 'Nāmarūpa' (name and form), 'Vijñāna' (consciousness) is the cause and condition of 'Nāmarūpa' (name and form), Ānanda, thereby producing 'Nāmarūpa' (name and form).
Each time at the end it is repeated, meaning that 'Nāmarūpa' (name and form) arises from 'Vijñāna' (consciousness), annotating that 'Vijñāna' (consciousness) is the cause and condition of 'Nāmarūpa' (name and form), repeatedly explaining.
The cause and condition of 'Bhava' (becoming), Ānanda, is 'Vijñāna' (consciousness). If asked what this is, answer: From what cause and condition does 'Bhava' (becoming) arise? 'Vijñāna' (consciousness) is the cause and condition of 'Nāmarūpa' (name and form), 'Vijñāna' (consciousness) should arise from this cause and condition. Ānanda, separately explain 'Vijñāna' (consciousness) as the cause and condition of 'Nāmarūpa' (name and form).
Only the root of 'Vijñāna' (consciousness), originally should be 'Saṃskāra' (volitional formations), but now it is said 'Nāmarūpa' (name and form), the five great elements are called 'Vijñāna' (consciousness). That is, the six great delusions. There are six great deluded minds that produce lustful actions, in lustful actions there is 'Vijñāna' (consciousness), together producing the six great elements, therefore it is 'Nāmarūpa' (name and form).
If 'Vijñāna' (consciousness), Ānanda, cannot sustain 'Nāmarūpa' (name and form), the 'Vijñāna' (consciousness) that has already arisen cannot be sustained, cannot grow, thereby producing the habits of birth, old age, death, and suffering, can it lead to 'Bhava' (becoming)? Ānanda replied, 'No.' The omitted text seems to say that hoping 'Vijñāna' (consciousness) enters the mother's womb, receiving 'Nāmarūpa' (name and form), the body perhaps seven days, perhaps the three roots are formed but the fetus is injured, how can it grow and form the twelve Nidānas? If that is the case, it cannot be consistent with what was said above. Moreover, saying here that there is no 'Nāmarūpa' (name and form) is a statement of impermanence, not the ultimate truth. And now there are some missing lines, and the text is confusing, it seems to be from a scripture that has not yet been organized. Understand it accordingly.
云。大不信無癡。豈得望行與望識不也。夫萬冥存乎癡。萬照存乎慧。故此經以癡為本。以諦對也。
如是阿難從是致 致生也。從六大生望識也。
從是本 望識以六大為。
從是習 習癡以成識也。
從是因緣 因癡有識緣也。上二十事實有十八皆然也。
識令有名字名字因緣有識 十二事窮此。
是如是為識因緣名字名字因緣識止是說名止是處對止是諍本現當從有慧莫受 稱名字反覆而結之。云止是者十二事終是說名字處也。對止是者上諸云便對也。諍本見者三耶見也。墮耶見則失正觀。正觀四慧也現當見也故曰諍本。見當從慧莫受也。
幾因緣阿難為計痛是為身阿難言是法本從佛是法正本佛自歸本佛愿令佛說令從佛說是說受解利佛言聽阿難善哉善哉諦受唸佛便說賢者阿難應唯然從佛聞佛便說是或阿難有見是痛為身 失憂三更而愚墮為身。
或有見是痛計非身但為身更痛法見是為身 但為已上稱痛而云無也。此云身更痛法與漏分佈三痛身更知同也。上三痛亦皆云更知也。以身更為異耳。
或一身為是痛見不為身亦不為痛法見痛法計是不為身但為見是身為身 但為已上亦稱上二事云無也。見后解中雲不覺。乃后問解三事亦云見也。覺見義同耳。但有有為
【現代漢語翻譯】 現代漢語譯本： 云：大不相信沒有愚癡（avidyā）。怎麼能期望『行』（saṃskāra）和『識』（vijñāna）不是這樣呢？萬般昏暗存在於愚癡之中，萬般光明存在於智慧之中。因此這部經以愚癡為根本，用真諦（satya）來對治它。
像這樣，阿難（Ānanda）從這裡產生『致』，『致』就是生。從六大（mahābhūta）產生期望和『識』。
從這裡為根本——期望和『識』以六大為根本。
從這裡為習性——習性愚癡以成就『識』。
從這裡為因緣——因為愚癡才有『識』的因緣。上面二十件事實有十八件都是這樣。
『識』令有名字（nāmarūpa），名字因緣有『識』——十二因緣到此為止。
像這樣，『識』的因緣是名字，名字的因緣是『識』，停止在這裡就說是名字的停止，就是對治的停止，就是爭論的根本，現在和將來都要從智慧出發，不要接受（愚癡）。——稱說名字反覆地總結它。說『停止在這裡』，是說十二因緣終結于名字之處。『對治的停止』，是說上面所說的各種對治。『爭論的根本』，是指三種邪見（mithyā-dṛṣṭi）。墮入邪見就會失去正確的觀察，正確的觀察就是四種智慧。『現在和將來』是指見解，所以說是爭論的根本。見解應當從智慧出發，不要接受（愚癡）。
阿難，有多少因緣認為痛（vedanā）是身體（rūpa）？阿難說：『這是法的根本，從佛這裡是法的真正根本，自己歸依佛，希望佛說，聽從佛說，接受理解並從中獲利。』佛說：『聽著，阿難，好啊好啊，仔細聽，記住，佛就說了。賢者阿難應當唯唯諾諾地聽從佛，聽了佛就說。』或者阿難認為痛是身體——失去憂愁，三更半夜而愚昧地墮落為身體。
或者有人認為痛不是身體，但因為身體更加疼痛，認為法是身體——但因為已經稱痛而說沒有。這裡說身體更加疼痛的法，與漏（āsrava）分佈的三種痛，身體更加知道是相同的。上面三種痛也都說更加知道。只是身體更加不同罷了。
或者一身認為是痛，認為不是身體，也不認為是痛法，認為痛法認為不是身體，但認為見是身體為身體——但因為已經也稱上面兩件事說沒有。見後面的解釋中說不覺。乃至於後面問解釋三件事也說見。覺和見的意思相同罷了。只是有有為（saṃskṛta）的區別。
【English Translation】 English version: It is said: Great disbelief is without ignorance (avidyā). How can one expect that 'action' (saṃskāra) and 'consciousness' (vijñāna) are not so? All darkness exists in ignorance, and all light exists in wisdom. Therefore, this sutra takes ignorance as its root and uses truth (satya) to counter it.
Thus, Ānanda arises from this 'cause'; 'cause' is birth. From the six great elements (mahābhūta) arise expectation and 'consciousness'.
From this as the root—expectation and 'consciousness' take the six great elements as their root.
From this as habit—habitual ignorance to achieve 'consciousness'.
From this as condition—because of ignorance, there is the condition for 'consciousness'. The above twenty facts are all like this in eighteen cases.
'Consciousness' causes name and form (nāmarūpa), and name and form cause 'consciousness'—the twelve links of dependent origination end here.
Thus, the condition for 'consciousness' is name and form, and the condition for name and form is 'consciousness'. Stopping here is said to be the cessation of name, which is the cessation of counteraction, which is the root of contention. Now and in the future, one must proceed from wisdom and not accept (ignorance). —Reciting the names repeatedly summarizes it. Saying 'stopping here' means that the twelve links of dependent origination end at the place of name. 'The cessation of counteraction' refers to the various counteractions mentioned above. 'The root of contention' refers to the three wrong views (mithyā-dṛṣṭi). Falling into wrong views will lose correct observation, and correct observation is the four wisdoms. 'Now and in the future' refers to views, so it is said to be the root of contention. Views should proceed from wisdom and not accept (ignorance).
Ānanda, how many conditions are there for considering feeling (vedanā) to be the body (rūpa)? Ānanda said, 'This is the root of the Dharma, and from the Buddha, it is the true root of the Dharma. I take refuge in the Buddha, hoping that the Buddha will speak, listen to the Buddha, accept understanding, and benefit from it.' The Buddha said, 'Listen, Ānanda, good, good, listen carefully, remember, and the Buddha will speak.' The worthy Ānanda should obediently listen to the Buddha, and after listening to the Buddha, he will speak. Or Ānanda thinks that pain is the body—losing sorrow, falling into ignorance as the body in the middle of the night.
Or someone thinks that pain is not the body, but because the body is more painful, they think that the Dharma is the body—but because they have already called pain and said there is none. Here, the Dharma that makes the body more painful is the same as the three pains distributed by outflows (āsrava), and the body knows more. The above three pains also say that they know more. It's just that the body is more different.
Or one body thinks that it is pain, thinks that it is not the body, and does not think that it is the Dharma of pain, thinks that the Dharma of pain thinks that it is not the body, but thinks that seeing is the body as the body—but because it has already also called the above two things and said there is none. The explanation in the later explanation says unaware. Even later, asking to explain the three things also says seeing. The meaning of awareness and seeing is the same. It's just that there is a distinction between conditioned (saṃskṛta).
異也。不不解也。覺悟之稱也。漏分佈曰三痛心更知。似其事也。若不爾者。宜言三痛覺由身也。上言三痛更由身也。猶六覺六更也。此下散說為三痛病。其文亡而錯。得下慧心解三事之重釋。以次此非其事也。
彼阿難或為在是痛計為身 由痛而修身也。此即下道慧解痛文也。而迸續此為痛病也。
當爲對說是 此文意稱上計痛為身者辟而執之也下色重解不稱為賓主也。
是痛賢者為三輩有樂痛有苦痛有不樂不苦痛是賢者三痛見何痛應作身樂痛時阿難是時二痛已為滅為苦亦不樂亦不苦是時但為樂更樂痛阿難非常苦要滅樂阿難痛已滅離身不在身計 將明無身。故云痛有三而身一。何適為身耶。欲言樂痛是身。當其親樂則無苦與不樂不苦三痛。而今一樂非身明矣。又令[庶-廿+(臣*巳)]譃觀其常。身死敗滅以諦照之。復非身明白矣。
是如是是時阿難苦痛便時是時為兩痛已滅為樂亦苦是時但為更苦痛苦阿難痛非常苦盡法苦阿難痛已盡身不復更知是時阿難 與樂痛同義不別解也。此中樂亦苦。苦上少三字。宜言樂亦不樂不苦也。便字從宜為更也。
亦不苦亦不樂不更是痛是時兩痛滅痛亦苦但為是時不苦不樂更是痛不苦不樂阿難痛法非常苦盡不苦不樂阿難痛已盡應無有身自有是計或阿
【現代漢語翻譯】 現代漢語譯本 這與之前所說的不同。不是不理解，而是覺悟的另一種說法。『漏』（煩惱）的分佈被稱為『三痛』，讓人更加痛心並認識到。這似乎是這件事的真相。如果不是這樣，應該說『三痛』的覺受是由身體引起的。上面說『三痛』更是由身體引起的，就像六覺和六更一樣。下面分散地解釋為『三痛病』，但文字已經遺失和錯亂，只能從下文『慧心』對『三事』的重新解釋中推斷，這並非原本的意思。
阿難，或許有人會認為這『痛』就是身體，因為通過『痛』來修身。這實際上是下文『道慧』解釋『痛』的文字，但卻被錯誤地接續在這裡，作為『痛病』的解釋。
應當這樣對他們說：這段文字的意思是，對於那些認為『痛』就是身體的人，要駁斥並糾正他們的執著。下文會重新解釋『色』（物質），不再以賓主關係來稱呼。
『痛』，賢者將其分為三類：樂痛、苦痛、不樂不苦痛。賢者觀察這三種『痛』，認為哪一種應該被認為是身體呢？阿難，當感受到樂痛時，此時苦痛和不樂不苦痛都已經消失了，這時只有樂痛不斷增強。阿難，樂痛並非永恒，最終會消失。阿難，當樂痛消失後，它就離開了身體，不再被認為是身體的一部分。』 這裡是爲了闡明『無身』的道理。所以說『痛』有三種，而身體只有一個，哪一種才適合被認為是身體呢？如果說樂痛是身體，那麼當人感受到快樂時，就不會有苦痛和不樂不苦痛。因此，這單一的樂痛顯然不是身體。此外，還要讓人們仔細觀察身體的常態，用真實的智慧去觀察身體的死亡和敗壞，從而明白身體並非永恒，也不是『我』。
『就像這樣，阿難，當感受到苦痛時，此時樂痛和不樂不苦痛都已經消失了，這時只有苦痛不斷增強。阿難，苦痛並非永恒，最終會消失。阿難，當苦痛消失後，身體就不再感受到痛苦了。』阿難， 與樂痛的解釋相同，沒有其他的解釋。這裡說『樂亦苦』，『苦』字上面少了三個字，應該說『樂亦不樂不苦』。『便』字在這裡應該理解為『更』（更加）。
『當感受到不苦不樂痛時，此時樂痛和苦痛都已經消失了，這時只有不苦不樂痛不斷增強。阿難，不苦不樂痛並非永恒，最終會消失。阿難，當不苦不樂痛消失後，應該就沒有身體了，但人們卻自然而然地認為有身體，或者認為……』
【English Translation】 English version This is different from what was said before. It's not a matter of not understanding, but another way of saying enlightenment. The distribution of 『leaks』 (afflictions) is called 『three pains,』 which makes people more heartbroken and aware. This seems to be the truth of the matter. If not, it should be said that the perception of 『three pains』 is caused by the body. Above it says that 『three pains』 are even more caused by the body, just like the six senses and six cognitions. Below, it is explained separately as 『three pain sicknesses,』 but the text has been lost and confused, and can only be inferred from the reinterpretation of 『three matters』 by 『wisdom mind』 below, which is not the original meaning.
Ananda, perhaps some may think that this 『pain』 is the body, because the body is cultivated through 『pain.』 This is actually the text of 『path wisdom』 explaining 『pain』 below, but it is wrongly continued here as an explanation of 『pain sickness.』
It should be said to them like this: The meaning of this text is that for those who think that 『pain』 is the body, their attachment should be refuted and corrected. The following will reinterpret 『rupa』 (matter), no longer referring to it in terms of subject and object.
『Pain,』 the wise divide it into three categories: pleasant pain, painful pain, and neither-pleasant-nor-painful pain. The wise observe these three types of 『pain』 and think which one should be considered the body? Ananda, when pleasant pain is felt, at this time painful pain and neither-pleasant-nor-painful pain have disappeared, and only pleasant pain is constantly increasing. Ananda, pleasant pain is not eternal and will eventually disappear. Ananda, when pleasant pain disappears, it leaves the body and is no longer considered part of the body.』 This is to clarify the principle of 『no-self.』 Therefore, it is said that there are three types of 『pain,』 but there is only one body, which one is suitable to be considered the body? If it is said that pleasant pain is the body, then when a person feels pleasure, there will be no painful pain and neither-pleasant-nor-painful pain. Therefore, this single pleasant pain is obviously not the body. In addition, people should also carefully observe the normal state of the body, and observe the death and decay of the body with true wisdom, so as to understand that the body is not eternal and is not 『I.』
『Just like this, Ananda, when painful pain is felt, at this time pleasant pain and neither-pleasant-nor-painful pain have disappeared, and only painful pain is constantly increasing. Ananda, painful pain is not eternal and will eventually disappear. Ananda, when painful pain disappears, the body no longer feels pain.』 Ananda, The explanation is the same as for pleasant pain, there is no other explanation. Here it says 『pleasure is also pain,』 the word 『pain』 is missing three words above, it should say 『pleasure is also neither-pleasant-nor-painful.』 The word 『bian』 here should be understood as 『geng』 (more).
『When neither-pleasant-nor-painful pain is felt, at this time pleasant pain and painful pain have disappeared, and only neither-pleasant-nor-painful pain is constantly increasing. Ananda, neither-pleasant-nor-painful pain is not eternal and will eventually disappear. Ananda, when neither-pleasant-nor-painful pain disappears, there should be no body, but people naturally think that there is a body, or think that...』
難為行道 亦同上二義也。長下不字也。中雲痛亦苦。宜云樂亦苦也。不大樂不大苦中中人也。
為是非常法痛為計見身或有阿難為行道 常觀三痛計身之見也。
放散樂苦痛為自見計身如是阿難因緣不應可為痛作身見身 得明慧觀則三痛放散因緣。長息永。無痛之作身想。
彼阿難或不痛計見是身但為身法更痛 但為上稱痛而云無也。但云身更痛者身歷三痛而作身也。漏分佈曰。三痛身更知。即此事也。
便可報若賢者無有痛更亦不見所更寧當應有是不 上更痛計為身。佛教答曰尚不痛計身。寧猶有身更可修身耶。上痛更稱反身更法。身更法言所更約耳。言二不見似盡滅也。設問對計非身。寧應是法更。
是時阿難比丘不痛為見計非是身寧應是法更痛亦見是身不阿難言不 既教答無痛更無緣修身。又反以質阿難也。不痛為見計非是者。言第二身更痛無第一痛計身也。二與三都無非常盡滅直言。寧應者。此二事皆仍上三痛。故云寧。寧者既兩痛滅。安得獨稱身耶。雅理並羅義不只立也。
如是阿難是因緣亦不應亦不可令或一無有痛計是身。但為身更痛 但為已上亦稱也。反稱結句也。
彼阿難所不計痛為身亦不見是痛非身 將說第三云無第一也。
亦不身更痛亦痛
【現代漢語翻譯】 現代漢語譯本 『難為行道』（難以修行正道），與上述兩種情況意義相同。下文的『不』字是衍文。經文中說『痛亦苦』，應該說『樂亦苦』才對。『不大樂不大苦』指的是中等根性的人。
『為是非常法痛為計見身或有阿難為行道』（將非正法的痛苦視為身體，或者有阿難爲了修行正道），常常觀察這三種痛苦，是爲了破除執著于身體的見解。
『放散樂苦痛為自見計身如是阿難因緣不應可為痛作身見身』（放下快樂、痛苦、不苦不樂的感受，才能不執著于身體，阿難，不應該因為痛苦而產生對身體的執著），如果能夠明白觀察，就能放下這三種感受的因緣。長久止息，就不會因為痛苦而產生對身體的執著。
『彼阿難或不痛計見是身但為身法更痛』（阿難，或者有人不把痛苦當作身體，但因為身體的緣故而更加痛苦），這裡只是沿用上文的『痛』字，實際上是說沒有痛苦。只說『身更痛』，是因為身體經歷了三種感受而執著于身體。漏盡經中說：『三種感受身體更加清楚』，就是指這件事。
『便可報若賢者無有痛更亦不見所更寧當應有是不』（就可以回答說，賢者，既然沒有痛苦的感受，也沒有所感受的對象，怎麼會有身體存在呢？），上文說因為痛苦而執著于身體，佛陀的教導是，尚且不因為痛苦而執著于身體，又怎麼會有身體可以用來修行呢？上文的『痛更』是針對『身更法』而言，『身更法』指的是所感受的對象。『二不見』似乎意味著完全滅盡。假設提問者認為沒有身體，那麼又怎麼會有法可以感受呢？
『是時阿難比丘不痛為見計非是身寧應是法更痛亦見是身不阿難言不』（這時，阿難比丘，如果不把痛苦當作身體，那麼又怎麼會有法可以感受痛苦，並且執著于身體呢？阿難回答說：『不』），既然教導說沒有痛苦的感受，也就沒有修行的因緣，又反過來質問阿難。『不痛為見計非是者』，是說第二種『身更痛』，沒有第一種『痛計身』。第二種和第三種都沒有，都是非常非盡滅，直接說『寧應』。這兩種情況都與上文的三種感受有關，所以說『寧』。『寧』的意思是既然兩種感受都滅盡了，怎麼能單獨說身體呢？雅理並羅義，不是隻立一義。
『如是阿難是因緣亦不應亦不可令或一無有痛計是身。但為身更痛』（像這樣，阿難，因為這樣的因緣，也不應該，也不可能有人完全沒有痛苦而執著于身體，但因為身體的緣故而更加痛苦），『但為』與上文的說法相同。這是反過來說的結論。
『彼阿難所不計痛為身亦不見是痛非身』（阿難，他不把痛苦當作身體，也不認為痛苦不是身體），將要說第三種情況，即沒有第一種情況。
『亦不身更痛亦痛』（也沒有因為身體而更加痛苦，也沒有痛苦）
【English Translation】 English version 'Difficult to practice the path' (difficult to cultivate the right path) has the same meaning as the above two situations. The word 'not' in the following text is redundant. The scripture says 'pain is also suffering,' it should say 'pleasure is also suffering.' 'Neither great pleasure nor great suffering' refers to people of medium capacity.
'Regarding non-righteous Dharma as pain, considering it as the body, or if Ananda practices the path' (regarding the pain of non-righteous Dharma as the body, or if Ananda cultivates the right path), constantly observing these three pains is to break the view of attachment to the body.
'Releasing pleasure, suffering, and neither pleasure nor pain, considering them as self, thus Ananda, the cause should not be to create a view of the body from pain' (releasing pleasure, suffering, and neither pleasure nor pain, one can avoid attachment to the body, Ananda, one should not develop attachment to the body because of pain), if one can clearly observe, one can release the causes of these three feelings. Long-term cessation will not lead to attachment to the body because of pain.
'That Ananda, or someone who does not regard pain as the body, but suffers more because of the body' (Ananda, or someone who does not regard pain as the body, but suffers more because of the body), here it only uses the word 'pain' from the previous text, but actually means there is no pain. Saying only 'the body suffers more' is because the body experiences three feelings and becomes attached to the body. The Sutra of Exhaustion of Defilements says: 'The three feelings are clearer to the body,' which refers to this matter.
'Then it can be replied that if the wise one has no pain and does not see what is felt, how can there be a body?' (Then it can be replied that if the wise one has no feeling of pain and does not see the object being felt, how can there be a body?), The previous text said that one is attached to the body because of pain. The Buddha's teaching is that one should not be attached to the body because of pain, so how can there be a body to cultivate? The 'pain felt' in the previous text is directed at the 'body feeling Dharma,' and 'body feeling Dharma' refers to the object being felt. 'Two not seeing' seems to mean complete extinction. Suppose the questioner thinks there is no body, then how can there be Dharma to feel?
'At that time, Ananda, if a Bhikkhu does not regard pain as the body, how can there be Dharma to feel pain and be attached to the body? Ananda said: 'No'' (At that time, Ananda Bhikkhu, if one does not regard pain as the body, then how can there be Dharma to feel pain and be attached to the body? Ananda replied: 'No'), Since it is taught that there is no feeling of pain, there is no cause for cultivation, and then Ananda is questioned in return. 'Not regarding pain as the body' means that the second 'the body suffers more' does not have the first 'pain regards the body.' The second and third do not exist, they are neither constant nor extinct, directly saying 'how can.' These two situations are related to the three feelings in the previous text, so it says 'how can.' 'How can' means that since the two feelings are extinguished, how can one say only the body? Elegant reasoning and parallel meanings, not just establishing one meaning.
'Thus, Ananda, because of this cause, it should not be, nor is it possible for someone to have no pain at all and be attached to the body, but suffers more because of the body' (Like this, Ananda, because of this cause, it should not be, nor is it possible for someone to have no pain at all and be attached to the body, but suffers more because of the body), 'But for' is the same as the previous statement. This is the conclusion stated in reverse.
'That Ananda, he does not regard pain as the body, nor does he see that pain is not the body' (Ananda, he does not regard pain as the body, nor does he see that pain is not the body), will say the third situation, that is, there is no first situation.
'Also, the body does not suffer more, nor is there pain' (Also, the body does not suffer more, nor is there pain)
法不見不計是身 云無第二也。
但為計我為不覺是身是身 覺見也。覺三痛計為身也。云不覺覺也。
便可報一切賢者自計身 計獨覺也覺是身也。
不更痛 句倒也。即無第二也。
寧應有身不 此言自覺身為身不更痛法。又不痛計身三名並寧應獨覺身是身耶。獨上三痛何痛應作身也。當一兩滅何得並稱也。
是時比丘不痛為身身亦不更痛痛法亦不為身有身 二無第一第二也。
但為不覺身耳如是觀身寧應身不阿難言不 云三事並列。何得獨有身也。上設問對此問阿難。
如是因緣阿難不應令無有痛為身亦不身為更亦不應法為身亦不應不覺身為身如是阿難一切痛為作身已痛見見是身 事無適作身也。
幾因緣阿難或為行道不為痛作身為見不見身阿難報是法本從佛教令亦從佛愿佛為說佛說已弟子當受令是說當爲解利佛告阿難聽是受是諦受重受念是當爲說如是賢者阿難從佛聞佛便說是有阿難比丘不為痛作身亦不見痛為身 行者得四非常解盡諦慧者。不計三痛而有身也。既不計三痛則不快痛之見。著身想也。
亦不為身更亦不痛法計為身 分痛法耳宜合痛法。亦上三痛但身更。知心更知望得知為異也。
亦不見身見為身 見覺也。上身更此身覺為異耳。
【現代漢語翻譯】 現代漢語譯本 不執著于將法視為身體，因為沒有第二個『我』。
只是因為執著于『我』，才會不覺知身體，將身體視為身體，這是覺知和見解。覺知三種痛苦並將其視為身體。說『不覺知』，就是覺知。
因此，可以告訴所有賢者，獨自執著于身體，執著于獨自覺知，覺知就是身體。
不再有痛苦——這是句子的倒裝。也就是說，沒有第二個『我』。
難道會有身體而不痛苦嗎？這是說，自覺身體為身體，不再有痛苦的法。又或者，不痛苦，將身體視為三種名稱並列，難道應該獨自覺知身體就是身體嗎？在三種痛苦中，哪一種痛苦應該被認為是身體呢？當一兩種痛苦消失時，怎麼能並列稱呼呢？
這時，比丘不以痛苦為身體，身體也不再有痛苦，痛苦的法也不被認為是身體，沒有身體——這是說沒有第一和第二。
只是因為不覺知身體罷了。像這樣觀察身體，難道身體不應該存在嗎？阿難回答說：『不。』——這是說三種事物並列，怎麼能只有身體呢？上面是假設的提問，這裡是針對阿難的提問。
因為這樣的因緣，阿難，不應該讓沒有痛苦成為身體，也不應該讓身體成為痛苦，也不應該讓法成為身體，也不應該不覺知身體成為身體。像這樣，阿難，一切痛苦都被認為是身體，已經痛苦，見解就是身體——事情沒有適合被認為是身體的。
阿難，有幾種因緣，或者爲了修行，不以痛苦作為身體，從而見到或不見身體？阿難回答說：『這是法的根本，從佛陀的教令而來，也從佛陀的願望而來，佛陀為我們宣說，佛陀說完后，弟子們應當接受教令，這個說法應當被理解和利益。』佛陀告訴阿難：『聽著，接受這個，真實地接受，重複地接受，記住這個，應當為他人宣說。』像這樣，賢者阿難從佛陀那裡聽聞，佛陀便宣說了這些。阿難，比丘不以痛苦作為身體，也不見痛苦是身體——修行者獲得四種非常的理解，窮盡真諦智慧的人，不執著於三種痛苦而認為有身體。既然不執著於三種痛苦，就不會有快樂或痛苦的見解，執著于身體的想法。
也不因為身體而改變，也不將痛苦的法視為身體——區分痛苦的法，應該將痛苦的法合併。也是上面的三種痛苦，只是身體改變。知道心改變，知道希望得知是不同的。
也不見身體的見解是身體——見解就是覺知。上面是身體的改變，這裡是身體的覺知，這是不同的。
【English Translation】 English version Not clinging to viewing the Dharma as the body, because there is no second 'I'.
It is only because of clinging to 'I' that one is unaware of the body, viewing the body as the body, which is awareness and perception. Perceiving three kinds of pain and regarding them as the body. Saying 'unaware' is awareness.
Therefore, it can be told to all the wise, clinging to the body alone, clinging to solitary awareness, awareness is the body.
No more pain—this is an inversion of the sentence. That is to say, there is no second 'I'.
Could there be a body without pain? This is saying that self-awareness of the body as the body, there is no longer the Dharma of pain. Or, without pain, regarding the body as three names listed together, should one be solely aware that the body is the body? Among the three pains, which pain should be considered the body? When one or two pains disappear, how can they be called together?
At this time, the Bhikkhu does not regard pain as the body, the body no longer has pain, the Dharma of pain is not regarded as the body, there is no body—this is saying there is no first and second.
It is only because of not being aware of the body. Observing the body in this way, shouldn't the body exist? Ānanda replied: 'No.'—This is saying that three things are listed together, how can there be only the body? The above is a hypothetical question, this is a question directed at Ānanda.
Because of such causes and conditions, Ānanda, one should not allow the absence of pain to become the body, nor should one allow the body to become pain, nor should one allow the Dharma to become the body, nor should one allow unawareness of the body to become the body. Like this, Ānanda, all pain is regarded as the body, already painful, perception is the body—things are not suitable to be regarded as the body.
Ānanda, for what reasons, or for the sake of practice, does one not take pain as the body, thereby seeing or not seeing the body? Ānanda replied: 'This is the root of the Dharma, coming from the Buddha's teachings, and also from the Buddha's wishes, the Buddha proclaims it for us, after the Buddha has spoken, the disciples should accept the teachings, this teaching should be understood and benefited from.' The Buddha told Ānanda: 'Listen, accept this, truly accept, repeatedly accept, remember this, it should be proclaimed to others.' Like this, the wise Ānanda heard from the Buddha, and the Buddha proclaimed these. Ānanda, the Bhikkhu does not take pain as the body, nor does he see pain as the body—the practitioner obtains the understanding of the four impermanences, the one who exhausts the wisdom of the truth, does not cling to the three pains and think there is a body. Since one does not cling to the three pains, there will be no perception of pleasure or pain, clinging to the idea of the body.
Nor does it change because of the body, nor does it regard the Dharma of pain as the body—distinguishing the Dharma of pain, the Dharma of pain should be merged. Also the above three pains, only the body changes. Knowing that the mind changes, knowing that hoping to know is different.
Nor does one see the perception of the body as the body—perception is awareness. The above is the change of the body, here is the awareness of the body, this is different.
亦不從或有是身亦不從是見見是身已如是見不復致世間令不復受世間 有是身者故上計痛有是身也。撮三事之二云既無半。則不致受世間也。致至也。
已不復受致世間便不復憂已不復憂便無為度世便自知為己盡生義病死憂已畢 三痛身盡則不致不受十一苦也。
行已足所應作已作不復還在世間齊是阿難或為行道不計痛為身自方便作亦不見見為身 齊至也。至此身最後竟身也。身則畢於此不受更身。故曰不還世間也。
幾因緣阿難或為行道為色作身阿難報法本從佛教令亦從佛愿佛為說佛說已弟子當受令是說當爲解利佛告阿難聽是受是諦受重受念是當爲說如是賢者阿難從佛聞佛便說是有阿難或為行道為少色行為身 少貪身不乃慇勤。
阿難或為行道為不少色行為身 將及二勝一無也。
亦色無有量行為身但為少不色行為身 但為二字宜上在色無量上也。不為少不色重騰焉也。無量者慇勤貪內外色也。
或有阿難為行道亦不為少色亦不為無有量色 騰無第一第二及三也。
亦不色少行為身 不色小及第一也內不少貪外微著也。
或有阿難為行道亦不為少色亦不為無有量色亦不無有少色行為身 騰無上三。
但為不色無有量行為身 反第二也。內不色無有
【現代漢語翻譯】 現代漢語譯本 也不因為或者有這樣的身體，也不因為這樣的見解。見到這樣的身體后，像這樣見解，就不再導致世間，令不再承受世間。因為有這樣的身體，所以才會有對痛苦的執著。擷取三件事中的兩件來說，既然沒有一半，就不會導致承受世間了。『致』是『達到』的意思。
已經不再承受導致世間，便不再憂愁；已經不再憂愁，便無為地度過世間，便自己知道為自己已經盡了生、義、病、死、憂的責任。三種痛苦和身體都盡了，就不會導致不受十一苦了。
修行已經足夠，所應該做的已經做了，不再還留在世間。這就像阿難或者爲了修行，不計較身體的痛苦，自己方便行事，也不見有身體的見解。『齊』是『至』的意思。到達這個身體的最後終結。身體就在這裡終結，不再承受其他的身體。所以說不再還留在世間。
有幾種因緣，阿難或者爲了修行，爲了色（Rūpa，物質、形態）而造作身體。阿難回答說，法的根本是從佛的教令，也是從佛的願望。佛為我們說法，佛說完后，弟子應當接受教令，這個說法應當為大家解說利益。佛告訴阿難，聽了之後要接受，要真實地接受，要重複地接受，要記住這些，應當為大家解說。像這樣賢能的阿難，從佛那裡聽聞佛所說的，有阿難或者爲了修行，爲了少量的色而修行身體。少量貪戀身體，不慇勤。
阿難或者爲了修行，爲了不少量的色而修行身體。將要達到兩種殊勝，一種沒有的狀態。
也是色沒有限量而修行身體，只是爲了少量的不色而修行身體。『但為』這兩個字應該放在『色無量』的上面。不爲了少量的不色而重複出現。『無量』是指慇勤地貪戀內外之色。
或者有阿難爲了修行，也不爲了少量的色，也不爲了沒有限量的色。
也不因為色少而修行身體。不色小以及第一種，內心不少貪戀，外在稍微執著。
或者有阿難爲了修行，也不爲了少量的色，也不爲了沒有限量的色，也不爲了沒有少量的色而修行身體。重複沒有上三種。
只是爲了不色沒有限量而修行身體。是相反的第二種，內心不色沒有。
【English Translation】 English version It is neither from 'there is a body' nor from this view. Having seen this body, seeing it in this way, one no longer leads to the world, no longer receiving the world. Because there is this body, there is attachment to pain. Taking two out of three things, since there is not half, one will not lead to receiving the world. 'Lead to' means 'to reach'.
Having no longer received leading to the world, one no longer worries; having no longer worried, one passes through the world without action, and knows for oneself that one has fulfilled the responsibilities of birth, meaning, sickness, death, and sorrow. When the three kinds of pain and the body are exhausted, one will not lead to not receiving the eleven sufferings.
The practice is sufficient, what should be done has been done, no longer returning to the world. This is like Ānanda (one of the principal disciples of the Buddha) who, perhaps for the sake of practice, does not consider the pain of the body, acts conveniently for himself, and does not see the view of having a body. 'Sufficient' means 'to reach'. Reaching the final end of this body. The body ends here, no longer receiving another body. Therefore, it is said that one no longer returns to the world.
How many causes are there, Ānanda, for practicing the path, creating a body for the sake of rūpa (form, material)? Ānanda replied, the root of the Dharma comes from the Buddha's teachings, and also from the Buddha's wishes. The Buddha speaks the Dharma for us, and after the Buddha speaks, the disciples should accept the teachings, and this Dharma should be explained for the benefit of all. The Buddha told Ānanda, after listening, you must accept, truly accept, repeatedly accept, and remember these things, and you should explain them for everyone. Like this virtuous Ānanda, having heard from the Buddha what the Buddha said, there is Ānanda who, for the sake of practice, practices the body for the sake of a small amount of rūpa. A small amount of attachment to the body, not diligently.
Ānanda, perhaps for the sake of practice, practices the body for the sake of not a small amount of rūpa. About to reach two kinds of superiority, one state of nothingness.
Also, rūpa without measure practices the body, but only for the sake of a small amount of non-rūpa practices the body. The words 'but only' should be placed above 'rūpa without measure'. Not for the sake of a small amount of non-rūpa to appear repeatedly. 'Without measure' refers to diligently craving internal and external rūpa.
Or there is Ānanda who, for the sake of practice, is neither for the sake of a small amount of rūpa, nor for the sake of rūpa without measure.
Also, not because of little rūpa to practice the body. Not little rūpa and the first kind, not a little attachment in the heart, a slight attachment externally.
Or there is Ānanda who, for the sake of practice, is neither for the sake of a small amount of rūpa, nor for the sake of rūpa without measure, nor for the sake of no small amount of rūpa to practice the body. Repeatedly without the above three.
Only for the sake of non-rūpa without measure to practice the body. It is the opposite of the second kind, the heart is not rūpa without.
量外慇勤也。
彼阿難或為行道少色行為身現在阿難或為行道少色行為身己身壞死令復見身相像如是不為是對行對如是致亦如是齊是 現在猶是計貪。少計貪少色以起者。身時雖身死亡。續貪身思存想像未知系癡行道。不應與此為匹。而愚與俱以致此身此而還也。對匹也俱也。齊至也。死而不解無常也。
阿難或為行道色少行為身自方便計作齊是阿難或為行道色少行為身自方計作齊是阿難或為行道色少行為身令結使 自計方便方便貪色命終不絕也。不自坊閑至此而止故為身結身使也上自計方便如當過下寧也可無一條耳此說病耳而云行道道當知也。
彼阿難或為行道不少色為作行身但為色無有量計作為是身現是阿難或為行道色無有量為計作身身已壞死。令復現身相像如是不為是對行對如是致亦如是齊。是阿難或為行道為計身色無有量齊。是阿難或為行道令色無有量為身令使結。彼阿難或為行道不少色亦無有量色計但爲念少色為身。現在阿難或為行道不色少為計身身壞死令復見身相像如是不為是對行對如是致亦如是齊。是阿難或為行道不色少自計為致身齊。是阿難或為行道不色少令身使結。彼阿難或為行道亦不色少。亦不色無有量。亦不無有色少。亦不無有色無有量。為墮行身。現在阿難或為行道亦不
【現代漢語翻譯】 現代漢語譯本： 此外還有額外的慇勤。
阿難（Ananda，佛陀的十大弟子之一），或許有人修行，對少量色（rupa，物質現象）執著，並以此行為作為自身。現在阿難，或許有人修行，對少量色執著，並以此行為作為自身，當自身壞死後，希望再次見到相似的身體。這樣的行為不是正確的修行，這樣的行為會導致這樣的結果，這樣的行為只能達到這樣的程度。現在仍然是執著貪念。因為對少量貪念和少量色而生起。身體雖然死亡，但貪念仍然存在，思念著想像中的身體，未知，被束縛，愚癡地修行。不應該與此為伍。而愚昧的人與此為伍，以致於得到這樣的身體，然後又失去。對等，為伍，達到。死亡而不解脫，是無常的。
阿難，或許有人修行，對色（rupa，物質現象）的少量執著，以自身方便地計算，達到某種程度。阿難，或許有人修行，對色少量執著，以自身方便地計算，達到某種程度。阿難，或許有人修行，對色少量執著，使（煩惱）結縛自身。自己計算方便，方便貪戀色，生命終結也不停止。不自己停止於此，所以成為自身的結縛。上面自己計算方便，好像應當過去，下面寧可沒有一條。這只是在說病癥，卻說是修行之道，應當知道。
阿難，或許有人修行，不對少量色執著，而是對無量的色執著，認為這是修行之身。現在阿難，或許有人修行，對無量的色執著，認為這是自身，當自身壞死後，希望再次顯現相似的身體。這樣的行為不是正確的修行，這樣的行為會導致這樣的結果，這樣的行為只能達到這樣的程度。阿難，或許有人修行，對無量的色執著，達到某種程度。阿難，或許有人修行，使無量的色成為自身的結縛。阿難，或許有人修行，不對少量色執著，也不對無量的色執著，只是念著少量的色作為自身。現在阿難，或許有人修行，不對少量色執著，認為這是自身，當自身壞死後，希望再次見到相似的身體。這樣的行為不是正確的修行，這樣的行為會導致這樣的結果，這樣的行為只能達到這樣的程度。阿難，或許有人修行，不對少量色執著，自己計算以達到某種程度。阿難，或許有人修行，不對少量色執著，使自身產生結縛。阿難，或許有人修行，既不對少量色執著，也不對無量的色執著，也不對沒有少量色執著，也不對沒有無量的色執著，而是墮入（錯誤的）修行之身。現在阿難，或許有人修行，也不對……
【English Translation】 English version: Moreover, there is extra diligence.
Ananda (one of the ten principal disciples of the Buddha), perhaps someone practices, clinging to a small amount of rupa (form, material phenomena), and takes this behavior as their self. Now, Ananda, perhaps someone practices, clinging to a small amount of rupa, and takes this behavior as their self, hoping to see a similar body again after their own body is destroyed. Such behavior is not correct practice, such behavior will lead to such a result, such behavior can only reach this extent. Now it is still clinging to greed. Because of clinging to a small amount of greed and a small amount of rupa that arises. Although the body dies, the greed still exists, thinking about the imagined body, unknown, bound, foolishly practicing. One should not associate with this. But foolish people associate with this, so that they get such a body, and then lose it again. Equivalent, associating, reaching. Death without liberation is impermanence.
Ananda, perhaps someone practices, clinging to a small amount of rupa, calculating with their own convenience, reaching a certain extent. Ananda, perhaps someone practices, clinging to a small amount of rupa, calculating with their own convenience, reaching a certain extent. Ananda, perhaps someone practices, clinging to a small amount of rupa, causing (afflictions) to bind themselves. Calculating conveniently for oneself, conveniently clinging to rupa, life ends without stopping. Not stopping oneself here, so it becomes a bond for the self. The above is calculating conveniently for oneself, as if it should pass, it would be better if there were not one below. This is just talking about the illness, but saying it is the path of practice, one should know.
Ananda, perhaps someone practices, not clinging to a small amount of rupa, but clinging to an immeasurable amount of rupa, thinking this is the body of practice. Now, Ananda, perhaps someone practices, clinging to an immeasurable amount of rupa, thinking this is their self, hoping to see a similar body again after their own body is destroyed. Such behavior is not correct practice, such behavior will lead to such a result, such behavior can only reach this extent. Ananda, perhaps someone practices, clinging to an immeasurable amount of rupa, reaching a certain extent. Ananda, perhaps someone practices, causing the immeasurable amount of rupa to become a bond for the self. Ananda, perhaps someone practices, not clinging to a small amount of rupa, nor clinging to an immeasurable amount of rupa, but only thinking of a small amount of rupa as their self. Now, Ananda, perhaps someone practices, not clinging to a small amount of rupa, thinking this is their self, hoping to see a similar body again after their own body is destroyed. Such behavior is not correct practice, such behavior will lead to such a result, such behavior can only reach this extent. Ananda, perhaps someone practices, not clinging to a small amount of rupa, calculating for oneself to reach a certain extent. Ananda, perhaps someone practices, not clinging to a small amount of rupa, causing bonds to arise for the self. Ananda, perhaps someone practices, neither clinging to a small amount of rupa, nor clinging to an immeasurable amount of rupa, nor clinging to the absence of a small amount of rupa, nor clinging to the absence of an immeasurable amount of rupa, but falling into (the wrong) body of practice. Now, Ananda, perhaps someone practices, also not...
色少。亦不色無有量。亦不無有色少。亦不無有色無有量。為計墮身己身壞死令復見身相像如是不為是對行對如是致亦如是齊。是阿難或為行道不色無有量。自計為致身齊。是阿難或為行道令不色為使結齊。是阿難或為行道自計為致身身幾因緣阿難為行道色不行作身。阿難報是法本從佛教令亦從佛。愿佛為說。佛說已弟子當受。令是說當爲解利。佛告阿難。聽是受是。諦受重受。念是當爲說。如是賢者阿難從佛聞。佛便說是或阿難為行道或不為色作身 計四大有身相也都曰也。
亦不為色計為身 少色也脫少字。云解道行者不起小色而滯身也。
亦不為色無有量 量多著四大息此多色也亦不為色少 為下小無字也。無色小反第一也。亦息此結也。十報內無有小色外見小端正也。
亦不為色無有量計為身 為下亦少不字也。此反第二也。行諦亦廢之也。十報內不念不趣端正外見色不趣端正色也。
彼阿難為行道不少色為作身亦不為計是身 如道行道行諦也。得此慧者忘少著四大色也。
現是阿難為行道不為少色作身亦不為墮是身己身壞死令不復見是身相像 現是猶是時也。是行時不貪小色見身非常滅盡永絕。今身著色之想也。
不為是對行對如是是無有齊是 對今身後也無有身猗
【現代漢語翻譯】 現代漢語譯本 色少（指對色的執著較少）。也不認為色是沒有限量的。也不認為沒有對色的少量執著。也不認為沒有對色無限量的執著。如果認為身體壞死後會再次見到相似的身體，這不是正確的修行，不是正確的道路，不能達到涅槃。阿難，或許有人修行，不認為色是沒有限量的，而認為這樣可以達到涅槃。阿難，或許有人修行，爲了不被色所束縛而達到涅槃。阿難，或許有人修行，認為身體是因什麼而產生的？阿難，如果有人修行，不執著於色而修行。阿難回答說：『這些佛法根本上是佛陀所教導的，也來自佛陀。希望佛陀能為我們解說，弟子們應當接受教誨。請佛陀解說，我們將理解並受益。』佛陀告訴阿難：『聽著，接受它，認真地接受並反覆思考。記住這些，我將為你們解說。』賢者阿難從佛陀那裡聽聞，佛陀便開始解說：或許阿難，有人修行，不執著於色而修行，認為四大構成了身體的表象，都是虛幻的。
也不因為執著於色而認為那就是身體——即使是少量的色。這是說修行者不應執著于微小的色相而停留在身體的層面。
也不認為色是沒有限量的——這是爲了消除對大量四大元素的執著。也不認為色是少量的——這裡的『為下小無字也』，是指『沒有色的小』，與第一種情況相反，也是爲了消除這種執著。這是十報（十種果報）中，內心沒有對微小色相的執著，外在也不追求微小的端正。
也不認為色是沒有限量的而執著于身體——這裡的『為下亦少不字也』，是指『不少量』，與第二種情況相反。修行真諦也應廢除這種觀念。這是十報中，內心不念著、不追求端正，外在看到色相也不追求端正的色相。
阿難，如果有人修行，不因為少量色而執著于身體，也不認為那就是身體——這是如實地修行，是正確的道路，是真諦。獲得這種智慧的人，會忘記對四大元素的少量執著。
現在，阿難，如果有人修行，不因為少量色而執著于身體，也不會因為身體的壞死而再次見到相似的身體——這裡的『現是』，猶『是時』，是指修行時不貪戀微小的色相，明白身體是無常的，終將滅盡，永遠斷絕。這樣才能消除今生對色相的執著。
不認為這是正確的修行，正確的道路，這樣是無法達到涅槃的——這是對今生身後的執著，沒有擺脫對身體的依賴。
【English Translation】 English version 'Color is minimal' (referring to minimal attachment to color). Nor does one consider color to be limitless. Nor does one consider there to be no minimal attachment to color. Nor does one consider there to be no limitless attachment to color. If one thinks that after the body is destroyed, one will see a similar body again, this is not the correct practice, not the correct path, and cannot lead to Nirvana. Ananda, perhaps someone practices, not considering color to be limitless, but thinking that this can lead to Nirvana. Ananda, perhaps someone practices in order to not be bound by color and to attain Nirvana. Ananda, perhaps someone practices, thinking, 'What causes the body to arise?' Ananda, if someone practices, not being attached to color, then they are practicing correctly. Ananda replied: 'These Dharma teachings fundamentally come from the Buddha, and are also from the Buddha. We hope that the Buddha can explain them to us, and the disciples should accept the teachings. Please explain, Buddha, so that we may understand and benefit.' The Buddha told Ananda: 'Listen, accept it, earnestly accept and repeatedly contemplate. Remember these, and I will explain them to you.' The wise Ananda heard from the Buddha, and the Buddha began to explain: Perhaps, Ananda, someone practices, not being attached to color, thinking that the four great elements constitute the appearance of the body, and that they are all illusory.
Nor does one consider that to be the body because of attachment to color—even a small amount of color. This means that practitioners should not be attached to minute appearances of color and remain at the level of the body.
Nor does one consider color to be limitless—this is to eliminate attachment to a large amount of the four great elements. Nor does one consider color to be minimal—the phrase '為下小無字也' (wei xia xiao wu zi ye), refers to 'no smallness of color,' which is the opposite of the first case, and is also to eliminate this attachment. This is among the ten retributions (ten kinds of karmic consequences), where internally there is no attachment to minute appearances of color, and externally one does not pursue minute beauty.
Nor does one consider color to be limitless and be attached to the body—the phrase '為下亦少不字也' (wei xia yi shao bu zi ye), refers to 'not minimal,' which is the opposite of the second case. The practice of truth should also abolish this concept. This is among the ten retributions, where internally one does not think of or pursue beauty, and externally, when seeing appearances of color, one does not pursue beautiful appearances of color.
Ananda, if someone practices, not being attached to the body because of a small amount of color, nor considering that to be the body—this is practicing truthfully, is the correct path, is the truth. Those who obtain this wisdom will forget the small attachments to the four great elements.
Now, Ananda, if someone practices, not being attached to the body because of a small amount of color, nor will they see a similar body again because of the destruction of the body—the phrase '現是' (xian shi), like '是時' (shi shi), refers to not being greedy for minute appearances of color during practice, understanding that the body is impermanent, will eventually perish, and will be forever severed. Only in this way can one eliminate attachment to appearances of color in this life.
Not considering this to be the correct practice, the correct path, one cannot attain Nirvana in this way—this is attachment to this life and the afterlife, without getting rid of dependence on the body.
之二至此一也。
阿難為行道為不少色為身亦不計為是身齊是阿難為行道為不少色為身不使結 云至此無身之相則無貪身之七使九結也。
彼阿難或為行道不為色無有量。為身亦不作色為身現在是阿難為行道不色無有量。為身亦不計是身己身壞死令不復見身相像不為是對如是如是是為無有是齊。是阿難為行道不色無有量。為身亦不墮身計。如是阿難齊是或為行道不色無有量。為身不使結。彼阿難或為行道不為不色少為身亦不墮身計。現是阿難為行道不色少為身亦不墮身計己身壞死令不復見身相像不為是對如是如是是為無有是齊。是阿難為行道不為不色少為身亦不墮身計。如是阿難齊是為行道不為不色少令不使結。彼阿難或為行道不行不色無有量為身亦不墮計是身現是阿難為行道不為不色阿難為身亦不墮計為成身己身壞死如是身令不復見。是計不為是對如是如是是為無有是齊是阿難為行道不行不色無有量。為身亦不墮計是身齊。是阿難為行道不行不色無有量。亦令不使結齊。是阿難或為行道不行不色無有量。為身亦不成身。亦不墮計是身。亦有是七處阿難令識得駐亦有二受行從得解 三道則張欲界為五。並三界天為一。九神止處。則分色無色。合欲為一也。論五道者。以流浪受苦為失故精說三惡道。總天為
【現代漢語翻譯】 現代漢語譯本： 之二到此為止。
阿難（Ananda，佛陀的十大弟子之一）爲了修行，不會因為少許的色（rupa，物質、形色）而執著于身體，也不會認為身體就是修行。阿難爲了修行，不會因為少許的色而執著于身體，從而斷除煩惱。
如果阿難爲了修行，不執著于無量的色，也不把身體當作色，那麼阿難現在爲了修行，不執著于無量的色，也不認為身體就是修行。即使自身壞死，不再見到身體的形象，也不會因此而執著。像這樣，像這樣，就是沒有執著。阿難爲了修行，不執著于無量的色，也不會陷入對身體的執著。像這樣，阿難就能夠爲了修行，不執著于無量的色，從而斷除煩惱。如果阿難爲了修行，不執著于少許的非色（arupa，非物質），也不會陷入對身體的執著。阿難現在爲了修行，不執著于少許的非色，也不會陷入對身體的執著。即使自身壞死，不再見到身體的形象，也不會因此而執著。像這樣，像這樣，就是沒有執著。阿難爲了修行，不執著于少許的非色，也不會陷入對身體的執著。像這樣，阿難就能夠爲了修行，不執著于少許的非色，從而斷除煩惱。如果阿難爲了修行，不執著于無量的非色，也不會執著于身體，那麼阿難現在爲了修行，不執著于非色，也不會執著于身體，即使自身壞死，身體不再顯現，也不會因此而執著。像這樣，像這樣，就是沒有執著。阿難爲了修行，不執著于無量的非色，也不會執著于身體。像這樣，阿難爲了修行，不執著于無量的非色，從而斷除煩惱。
如果阿難爲了修行，不執著于無量的非色，也不會執著于身體，也不會陷入對身體的執著，那麼就有七處可以讓阿難的意識停留，也有兩種感受可以從中解脫。三道（三界）則擴充套件到欲界為五。連同三界天為一。九種神識止息之處，則分為色界和無色界，合欲界為一。論五道（五道輪迴）時，因為流浪受苦是迷失的緣故，所以詳細地講述三惡道，總括天道為一。
【English Translation】 English version: The second part ends here.
Ananda (one of the ten principal disciples of the Buddha), in order to practice, will not be attached to the body because of a small amount of rupa (form, matter), nor will he consider the body to be the practice itself. Ananda, in order to practice, will not be attached to the body because of a small amount of rupa, thereby cutting off afflictions.
If Ananda, in order to practice, is not attached to immeasurable rupa, nor does he regard the body as rupa, then Ananda now, in order to practice, is not attached to immeasurable rupa, nor does he consider the body to be the practice itself. Even if his own body decays and he no longer sees the image of the body, he will not be attached to it. Like this, like this, there is no attachment. Ananda, in order to practice, is not attached to immeasurable rupa, nor will he fall into attachment to the body. In this way, Ananda can, in order to practice, not be attached to immeasurable rupa, thereby cutting off afflictions. If Ananda, in order to practice, is not attached to a small amount of arupa (formlessness, non-matter), nor will he fall into attachment to the body. Ananda now, in order to practice, is not attached to a small amount of arupa, nor will he fall into attachment to the body. Even if his own body decays and he no longer sees the image of the body, he will not be attached to it. Like this, like this, there is no attachment. Ananda, in order to practice, is not attached to a small amount of arupa, nor will he fall into attachment to the body. In this way, Ananda can, in order to practice, not be attached to a small amount of arupa, thereby cutting off afflictions. If Ananda, in order to practice, is not attached to immeasurable arupa, nor will he be attached to the body, then Ananda now, in order to practice, is not attached to arupa, nor will he be attached to the body, even if his own body decays and the body no longer appears, he will not be attached to it. Like this, like this, there is no attachment. Ananda, in order to practice, is not attached to immeasurable arupa, nor will he be attached to the body. In this way, Ananda, in order to practice, is not attached to immeasurable arupa, thereby cutting off afflictions.
If Ananda, in order to practice, is not attached to immeasurable arupa, nor will he be attached to the body, nor will he fall into attachment to the body, then there are seven places where Ananda's consciousness can dwell, and there are also two kinds of feelings from which he can be liberated. The three paths (three realms) then extend to the desire realm as five. Together with the three realms of heaven as one. The nine kinds of consciousness dwelling places are then divided into the form realm and the formless realm, combining the desire realm as one. When discussing the five paths (five paths of reincarnation), because wandering and suffering is the cause of delusion, the three evil paths are explained in detail, and the heavenly path is summarized as one.
一也。說九止者論能弘教受三觀者故自人始不及三苦也。分一受者精粗相從觀法不異也。二受皆居滿畢之位故有解名也。
有色為令從是有若干身若干思想辟或人或天是為第一識止處。有色為令從是一身若干思想辟天名為梵天長壽本在處是為第二識止處。有色為令從是一身若干思想辟天名為明聲是為第三識止處。有色為令從是一身一像思亦一辟天名為遍凈是為第四識止處。有不色為令從是一切從色想度多想滅為無有量空空慧受意止辟天名為空慧行是名第五識止處。有不色為令從是一切從空行竟過無有量識從慧受意止辟天名為識慧是名為第六識止處。有不色為令從是一切從識慧過度無有量不用從是慧意受止辟天名為不用從受慧是為第七識止處。何等為阿難亦有二受行。從得解有。從色因緣行道。令不更思想辟天名為不思想。是為一受行。從得解有。從不色因緣行道。一切從不用得度。為受不思想亦有思想受行止辟天名為不思想亦有思想。是為二受行。從得解彼阿難所第一識止處。為從色行因緣行道若干身若干思想辟名為人亦一處 色身也有也有欲之形故曰色也。由欲界身行道諦故曰行道也。六天已下其形非一故曰若干也。心亦各異故曰若干想也。辟行字也。
若阿難行道是識止處已知 知欲天及人陰持入身
【現代漢語翻譯】 現代漢語譯本： 一也。所說的九種止，是討論能夠弘揚教義、接受三觀的人，因此從人開始，不涉及三種苦難。區分一種接受者，是精細和粗略相互跟隨，觀法沒有不同。兩種接受者都處於圓滿結束的位置，因此有解脫的名稱。
有色（Rūpa，指有形質的）爲了使之順從，從這裡開始有若干身、若干思想，譬如人或天，這是第一種識的止息之處。有色爲了使之順從，從這裡開始有一身、若干思想，譬如名為梵天（Brahmā）的天，長壽的根本就在此處，這是第二種識的止息之處。有色爲了使之順從，從這裡開始有一身、若干思想，譬如名為明聲的天，這是第三種識的止息之處。有色爲了使之順從，從這裡開始有一身、一種思想，思想也唯一，譬如名為遍凈（Subhakinha）的天，這是第四種識的止息之處。沒有色（Arūpa，指無形質的）爲了使之順從，從一切色想（Rūpa-saññā）的超越，多種想法的滅除，成為無有量空（Ākāsānañcāyatana），以空慧接受意念止息，譬如名為空慧行的天，這是第五種識的止息之處。沒有色爲了使之順從，從一切空行結束，超越無有量識（Viññānānañcāyatana），從慧接受意念止息，譬如名為識慧的天，這是第六種識的止息之處。沒有色爲了使之順從，從一切識慧的過度，無有量不用，從這種慧意接受止息，譬如名為不用從受慧的天，這是第七種識的止息之處。什麼是阿難（Ānanda）也有兩種接受的修行。從獲得解脫而來。從色因緣修行。使不再思想，譬如名為不思想的天。這是一種接受的修行。從獲得解脫而來。從沒有色因緣修行。一切從不用獲得超越。爲了接受不思想也有思想接受修行止息，譬如名為不思想也有思想。這是兩種接受的修行。從獲得解脫，阿難所說的第一種識的止息之處。爲了從色行因緣修行，若干身若干思想，譬如名為人也是一處。色身也有，也有慾望的形狀，所以叫做色。由於欲界身修行道諦，所以叫做行道。六天以下，它們的形狀不是唯一的，所以叫做若干。心也各自不同，所以叫做若干想。辟是譬如修行的意思。
如果阿難修行是識的止息之處已經知道，知道欲天以及人陰持入身。
【English Translation】 English version: One also. The so-called nine cessations discuss those who can propagate the teachings and receive the three contemplations, thus starting from humans and not involving the three sufferings. Distinguishing one receiver means that the fine and coarse follow each other, and the methods of contemplation are not different. Both receivers are in the position of complete ending, so there is the name of liberation.
Having form (Rūpa) to make it compliant, from here there are several bodies and several thoughts, such as humans or gods, this is the first place of cessation of consciousness. Having form to make it compliant, from here there is one body and several thoughts, such as the god named Brahmā, the root of longevity is here, this is the second place of cessation of consciousness. Having form to make it compliant, from here there is one body and several thoughts, such as the god named Clear Sound, this is the third place of cessation of consciousness. Having form to make it compliant, from here there is one body and one thought, and the thought is also unique, such as the god named Subhakinha, this is the fourth place of cessation of consciousness. Not having form (Arūpa) to make it compliant, from the transcendence of all form perceptions (Rūpa-saññā), the extinction of many thoughts, becoming infinite space (Ākāsānañcāyatana), accepting the cessation of intention with empty wisdom, such as the god named the practice of empty wisdom, this is the fifth place of cessation of consciousness. Not having form to make it compliant, from the end of all empty practices, transcending infinite consciousness (Viññānānañcāyatana), accepting the cessation of intention from wisdom, such as the god named consciousness wisdom, this is the sixth place of cessation of consciousness. Not having form to make it compliant, from the excess of all consciousness wisdom, infinite non-use, accepting cessation from this wisdom intention, such as the god named non-use from receiving wisdom, this is the seventh place of cessation of consciousness. What are the two accepted practices of Ānanda also? From obtaining liberation. Practicing from the causes and conditions of form. Causing no more thought, such as the god named no thought. This is one accepted practice. From obtaining liberation. Practicing from the causes and conditions of no form. Everything is transcended from non-use. In order to accept no thought, there is also thought acceptance practice cessation, such as the god named no thought also has thought. These are two accepted practices. From obtaining liberation, the first place of cessation of consciousness that Ānanda spoke of. In order to practice from the causes and conditions of form practice, several bodies and several thoughts, such as being named a person is also a place. There is also a form body, and there is also the shape of desire, so it is called form. Because the body of the desire realm practices the truth of the path, it is called practicing the path. Below the six heavens, their shapes are not unique, so they are called several. The minds are also different, so they are called several thoughts. 'Pi' means like practice.
If Ānanda's practice is the place of cessation of consciousness, it is already known, knowing that the desire gods and the human yin hold and enter the body.
為本也。
亦知是識從是習 習天及人識不能捨也。知者慧也。
亦知從是沒 沒盡也。從天及人身天下滅者。諦知如篾曰盡也。
亦知是所樂 七處結曰昧也 貪樂天及人身故曰樂也。知之為盡。
亦知是更苦 天及人身由之受苦也。知一苦則慧也。
亦知是從得出要如有知 出要法句言得要生盡也。故七處曰欲能治能棄能度也。盡諦有四事。出要是其一也。凡六事皆曰知。行道諦之慧也。六事皆曰是。是六天已下下及人身識所依也。七處三觀經。一皆知五陰之一。而陰有六情也。一一皆知陰。陰有習三四知陰盡行道。又曰。亦知色味亦知色出要。此七處也。三觀者。觀身色觀五陰觀六情也。三觀即七處之每第一陰入也。言以道諦盡諦苦出要諦。觀陰人及樂而陰之也。五陰𣫘蓋經以五陰為五習盡為七處昧苦出要為三觀。文小異大同身三經唯七處三觀經有道諦二經皆七事而已。然俱曰行道亦道諦也。皆曰知亦諦也。如至識知。或曰。如本知知非諦何也。知觀同義也。九九止即天身為觀地習天之習天之身會滅行道味樂天樂天樂樂必有苦能斷天貪可名活道故曰出要也。皆四諦觀觀九處也。所謂微而顯約而具也。十報單用陰習盡而止也。
是時阿難為行道所識止處可應求可應望可應住
【現代漢語翻譯】 現代漢語譯本：是根本啊。
也知道這個『識』是從『習』產生的，這種『習』存在於天道和人道中，『識』是無法捨棄的。這裡的『知』指的是智慧。
也知道從這裡滅盡，滅盡就是完全消失。從天道和人道的身軀，到天下萬物的滅亡，真正明白就像劈竹子一樣徹底。
也知道這是所貪圖的快樂，七處結縛被稱為『昧』，因為貪戀天道和人道的身體，所以說是快樂。知道這些就能達到滅盡。
也知道這會帶來更多的痛苦，天道和人道的身體因此而承受痛苦。明白一個痛苦，就是智慧。
也知道從這裡可以得出解脫的要訣，就像知道出離生死輪迴的法句，意味著得到解脫，生命終結。所以七處說，慾望可以被控制、可以被拋棄、可以被超越。盡諦有四件事，出離生死輪迴是其中之一。總共有六件事都稱為『知』，這是修行道諦的智慧。六件事都稱為『是』，這是六慾天以下，以及人道身體和意識所依賴的。『七處三觀經』，一開始就瞭解五陰之一，而五陰有六種情慾。一一瞭解五陰，五陰有習、三、四種瞭解五陰的滅盡和修行道。又說，也知道色的味道，也知道色解脫的要訣。這就是七處。三觀指的是，觀察身體的色，觀察五陰，觀察六種情慾。三觀就是七處中每一個第一陰的進入。說的是用道諦、盡諦、苦出要諦，來觀察陰、人以及快樂，從而超越陰。『五陰𣫘蓋經』以五陰為五習，滅盡為七處昧，痛苦出要為三觀。文字略有不同，但大意相同。『身三經』只有『七處三觀經』有道諦，兩部經都只有七件事而已。然而都說修行道，也是道諦。都說知，也是諦。比如達到識知。或者說，比如根本的知，知不是諦，為什麼呢？知和觀是同義的。九九止就是以天身為觀察的對象，以地為習，以天為習，以天身為會滅和修行道，味道、快樂、天樂、天樂、快樂必然有痛苦，能夠斷除對天的貪戀，可以稱為活道，所以說是出要。都是四諦的觀察，觀察九處。這就是所謂的微小而顯著，簡約而完備。十報只是簡單地用陰、習、盡來停止。
這時，阿難因為修行道所認識的止息之處，是可以尋求、可以期望、可以安住的。
【English Translation】 English version: It is the root.
Also knows that this 'consciousness' arises from 'habituation'. This 'habituation' exists in the realms of gods and humans, and 'consciousness' cannot be abandoned. The 'knowing' here refers to wisdom.
Also knows that from here comes cessation, cessation meaning complete disappearance. From the bodies of gods and humans, to the extinction of all things under heaven, truly understanding is like splitting bamboo completely.
Also knows that this is the pleasure that is craved. The seven bonds are called 'ignorance', because of craving for the bodies of gods and humans, hence it is called pleasure. Knowing these can achieve cessation.
Also knows that this will bring more suffering, the bodies of gods and humans thus endure suffering. Understanding one suffering is wisdom.
Also knows that from here one can obtain the key to liberation, just like knowing the Dharma phrase of escaping the cycle of birth and death, meaning obtaining liberation, the end of life. Therefore, the seven places say that desire can be controlled, can be abandoned, can be transcended. The Truth of Cessation has four aspects, escaping the cycle of birth and death is one of them. In total, there are six things that are called 'knowing', this is the wisdom of practicing the Truth of the Path. Six things are called 'is', this is what the six desire heavens below, as well as the human body and consciousness rely on. The 'Sutra of Seven Places and Three Contemplations', initially understands one of the five aggregates, and the five aggregates have six emotions. Understand each of the five aggregates, the five aggregates have habituation, three, four kinds of understanding the cessation and practice of the path of the five aggregates. It also says, also knows the taste of form, also knows the key to the liberation of form. These are the seven places. The three contemplations refer to, observing the form of the body, observing the five aggregates, observing the six emotions. The three contemplations are the entry of each first aggregate in the seven places. It speaks of using the Truth of the Path, the Truth of Cessation, the Truth of Suffering and the Truth of the Way Out, to observe the aggregates, people, and pleasure, thereby transcending the aggregates. The 'Sutra of Five Aggregates and Obscurations' uses the five aggregates as five habituations, cessation as the seven places of ignorance, suffering and the way out as the three contemplations. The wording is slightly different, but the general meaning is the same. The 'Body Three Sutras' only the 'Sutra of Seven Places and Three Contemplations' has the Truth of the Path, both sutras only have seven things. However, both say practicing the path, which is also the Truth of the Path. Both say knowing, which is also the Truth. For example, reaching consciousness and knowing. Or it is said, for example, the root knowing, knowing is not the Truth, why? Knowing and contemplation are synonymous. The nine-nine cessation is to take the body of the gods as the object of observation, taking the earth as habituation, taking the heavens as habituation, taking the body of the heavens as the meeting of cessation and practice of the path, taste, pleasure, heavenly pleasure, heavenly pleasure, pleasure must have suffering, being able to cut off the craving for the heavens, can be called the living path, therefore it is said to be the way out. All are contemplations of the Four Noble Truths, observing the nine places. This is what is called subtle and obvious, concise and complete. The ten reports simply use aggregates, habituation, and cessation to stop.
At this time, Ānanda (Buddha's attendant), because of the place of cessation recognized by the practice of the path, is something that can be sought, can be hoped for, can be dwelt in.
處阿難言不 若行道慧。以四諦觀觀人身。寧有貪求望想此住止處不。答曰無也。
彼阿難第二識止處為從色行因緣行道若干身一想辟天名為梵身長壽本第一在處 始行一禪生四梵。名梵小梵無量大梵梵輔。身不相類故曰若干身。猶此人之優劣也。心未純一故曰非一想也。
若阿難行道是識止處以知亦是識止處從是習。亦知從是沒。亦知是所樂。亦知是更苦。亦知是從得出要如有知是時阿難為行道所識止處可應求可應望可應住處。阿難對言不彼阿難第三識止處為從色行因緣行道一身若干想辟天名為明。若阿難為行道是識止處已知亦是識止處從是習。亦知從是沒。亦知是所樂。亦知是更苦。亦知是從要得出如有知是時阿難為行道所識止處可應求可應望可應住處。阿難對言不 進行二禪。以知養恬陰乎念持。生此四明天。身表光相混然大齊。心猶不一故曰若干也。
彼阿難第四識止處為從色行因緣行道一像身一思想辟天名為遍凈若阿難為行道是識止處己知亦是識止處從是習亦知從是沒亦知是所樂亦知是更苦亦知從是要得出如有知是時阿難為行道所識止處可應求可應望可應住處阿難對言不 此是第三天也。宜言凈天天也。容表暉炎四天。若一其心恬豫恒游禪思故曰一。
彼阿難第五識止處為從不色
【現代漢語翻譯】 現代漢語譯本：佛陀問阿難：『如果有人通過修行智慧，以四聖諦來觀察人身，還會貪求、盼望、想要停留在此處嗎？』阿難回答說：『不會的。』 佛陀繼續說：『阿難，第二種識的止住之處，是從色界修行，因緣和合而修行，經歷若干不同的身形，統一思想而生於梵天（Brahmaloka，色界天的第一層），稱為梵身，壽命很長，是最初的止住之處。』最初修行一禪，生於四梵天（caturbrahmaloka，四種梵天），名為梵眾天（Brahma-pāriṣadya）、梵輔天（Brahma-purohita）、大梵天（Mahābrahmā）。因為身形不盡相同，所以說是若干身。就像世間人的優劣差別一樣。心沒有完全純一，所以說不是一想。 『如果阿難，有人修行，認為這是識的止住之處，並且知道這也是識的止住之處，從這裡生起，也知道從這裡滅去，也知道這是快樂的，也知道這是更苦的，也知道從這裡可以得出解脫之道。如果有人這樣認知，阿難，那麼對於修行人來說，這個識的止住之處是可以追求、可以盼望、可以停留的嗎？』阿難回答說：『不是的。』佛陀又說：『阿難，第三種識的止住之處，是從色界修行，因緣和合而修行，經歷同一種身形，但有若干不同的想法，生於光天（Ābhāsvara，色界第二天），稱為明。如果阿難，有人修行，認為這是識的止住之處，並且知道這也是識的止住之處，從這裡生起，也知道從這裡滅去，也知道這是快樂的，也知道這是更苦的，也知道從這裡可以得出解脫之道。如果有人這樣認知，阿難，那麼對於修行人來說，這個識的止住之處是可以追求、可以盼望、可以停留的嗎？』阿難回答說：『不是的。』這是因為他們繼續進行二禪的修行，知道通過恬淡虛無來涵養心念，從而生於這四種光明天。身形外表的光芒相互混合，非常盛大。但心念仍然不統一，所以說是若干想法。 『阿難，第四種識的止住之處，是從色界修行，因緣和合而修行，經歷同一種身形，同一種思想，生於遍凈天（Śubhakṛtsna，色界第三天）。如果阿難，有人修行，認為這是識的止住之處，並且已經知道這也是識的止住之處，從這裡生起，也知道從這裡滅去，也知道這是快樂的，也知道這是更苦的，也知道從這裡可以得出解脫之道。如果有人這樣認知，阿難，那麼對於修行人來說，這個識的止住之處是可以追求、可以盼望、可以停留的嗎？』阿難回答說：『不是的。』這應該是第三禪天。應該說是凈天天。容貌和光輝照耀著四天。如果能夠統一心念，恬靜安逸，經常在禪定中游樂，所以說是一種思想。 『阿難，第五種識的止住之處，是從無色界修行……』
【English Translation】 English version: The Buddha asked Ānanda: 'If someone, through the wisdom of practice, observes the human body with the Four Noble Truths (catvāri-ārya-satyāni), would they still crave, hope, or desire to dwell in this place?' Ānanda replied: 'No, they would not.' The Buddha continued: 'Ānanda, the second place where consciousness (vijñāna) might dwell is when, through practicing in the realm of form (rūpadhātu), practicing in accordance with conditions (pratyaya), and practicing through various different forms, one unifies their thoughts and is born in the Brahmaloka (the first level of the form realm), called the Brahma-body, with a long lifespan, which is the initial dwelling place.' Initially practicing the first dhyana (jhāna), one is born in the four Brahmalokas (caturbrahmaloka), named Brahma-pāriṣadya (Assembly of Brahma), Brahma-purohita (Ministers of Brahma), and Mahābrahmā (Great Brahma). Because the forms are not entirely the same, it is said to be various forms. It is like the differences in superiority and inferiority among people in the world. Because the mind is not completely pure and unified, it is said to be not one thought. 'If, Ānanda, someone practices and thinks this is where consciousness dwells, and also knows that this is where consciousness dwells, arising from here, and also knows that it ceases from here, and also knows that this is pleasurable, and also knows that this is even more painful, and also knows that liberation can be attained from here. If someone recognizes this, Ānanda, then for a practitioner, is this dwelling place of consciousness something that can be sought, hoped for, or dwelled in?' Ānanda replied: 'No, it is not.' The Buddha further said: 'Ānanda, the third place where consciousness might dwell is when, through practicing in the realm of form, practicing in accordance with conditions, one experiences the same form but has various different thoughts, and is born in the Ābhāsvara (the second heaven of the form realm), called luminous. If, Ānanda, someone practices and thinks this is where consciousness dwells, and also knows that this is where consciousness dwells, arising from here, and also knows that it ceases from here, and also knows that this is pleasurable, and also knows that this is even more painful, and also knows that liberation can be attained from here. If someone recognizes this, Ānanda, then for a practitioner, is this dwelling place of consciousness something that can be sought, hoped for, or dwelled in?' Ānanda replied: 'No, it is not.' This is because they continue to practice the second dhyana, knowing to nourish their thoughts through tranquility and emptiness, thereby being born in these four luminous heavens. The radiance of their forms intermingles, being very grand. But their thoughts are still not unified, so it is said to be various thoughts. 'Ānanda, the fourth place where consciousness might dwell is when, through practicing in the realm of form, practicing in accordance with conditions, one experiences the same form and the same thought, and is born in the Śubhakṛtsna (the third heaven of the form realm), called all-pure. If, Ānanda, someone practices and thinks this is where consciousness dwells, and already knows that this is where consciousness dwells, arising from here, and also knows that it ceases from here, and also knows that this is pleasurable, and also knows that this is even more painful, and also knows that liberation can be attained from here. If someone recognizes this, Ānanda, then for a practitioner, is this dwelling place of consciousness something that can be sought, hoped for, or dwelled in?' Ānanda replied: 'No, it is not.' This should be the third dhyana heaven. It should be called the pure heaven. Their appearance and radiance illuminate the four heavens. If one can unify their thoughts, being tranquil and at ease, constantly delighting in meditative absorption, it is said to be one thought. 'Ānanda, the fifth place where consciousness might dwell is when, through practicing in the formless realm (arūpadhātu)...'
行因緣行道一切從色得度地想已沒無有量空空慧行受止辟天名為空慧。若阿難為行道是識止處已知亦是識止處從是習。亦知從是沒。亦知是所樂。亦知是更苦。亦知從是要得出如有知是時阿難為行道所識止處可應求可應望可應住處。阿難對言不 地者恚滅心如地也。想已沒斷求也無量空也。
彼阿難第六識止處為從不色行因緣行道一切從空慧度識無有量受慧行止辟天名為識慧若阿難為行道是識止處已知亦是識止處從是習亦知從是沒亦知是所樂亦知是更苦亦知從是要得出如有知是時阿難為行道所識止處可應求可應望可應住處阿難對言不 空識定者。觀對識空不本來也。
彼阿難第七識止處為從不色行因緣行道一切從識慧度無有量不用已舍受慧行辟天名為不用受慧行。若阿難為行道是識止處已知亦是識止處從是習。亦知從是沒。亦知是所樂。亦知是更苦。亦知從是要得出如有知是時阿難為行道所識止處可應求可應望可應住處。阿難對言不 色恚求生生而即遣。不俟終日觀而後知也。不用觀也。
彼阿難第一受行從得解有從色因緣行道無有想亦不受辟天名不思若阿難為行道己知是從受亦知從受習亦知從是沒亦知是所樂亦知是更苦亦知從是要得出如有知是時阿難為行道是受行從得解可應求可應望可應住處阿
【現代漢語翻譯】 現代漢語譯本： 行因緣行道，一切從色（rupa，物質）得度，地想（earth perception）已經消沒，進入無有量空（boundless space）的空慧（emptiness wisdom）之行，受止息，辟天（Brahma）名為空慧。若阿難（Ananda）為行道，這個識（consciousness）的止息之處，已經知道也是識的止息之處，從這裡開始修習，也知道從這裡消沒，也知道這是所樂，也知道這是更苦，也知道從這裡要得出，如果有了這樣的知，這時阿難為行道所識的止息之處，可以應求、可以應望、可以應住嗎？阿難回答說：『不』。地，是說嗔恚滅盡，心如大地一樣。想已經消沒，是斷絕了求取。無量，是空的意思。 彼阿難，第六識（sixth consciousness）的止息之處，是從不色（non-rupa）行因緣行道，一切從空慧度，識無有量，受慧行止息，辟天名為識慧。若阿難為行道，這個識的止息之處，已經知道也是識的止息之處，從這裡開始修習，也知道從這裡消沒，也知道這是所樂，也知道這是更苦，也知道從這裡要得出，如果有了這樣的知，這時阿難為行道所識的止息之處，可以應求、可以應望、可以應住嗎？阿難回答說：『不』。空識定，是觀察識的空性，不是本來就有的。 彼阿難，第七識（seventh consciousness）的止息之處，是從不色行因緣行道，一切從識慧度，無有量，不用已舍，受慧行，辟天名為不用受慧行。若阿難為行道，這個識的止息之處，已經知道也是識的止息之處，從這裡開始修習，也知道從這裡消沒，也知道這是所樂，也知道這是更苦，也知道從這裡要得出，如果有了這樣的知，這時阿難為行道所識的止息之處，可以應求、可以應望、可以應住嗎？阿難回答說：『不』。色恚求生，生而立即遣除，不等待一整天觀察之後才知曉。不用，是觀的意思。 彼阿難，第一受行從得解脫，有從色因緣行道，沒有想，也不受，辟天名不思。若阿難為行道，已經知道是從受，也知道從受修習，也知道從這裡消沒，也知道這是所樂，也知道這是更苦，也知道從這裡要得出，如果有了這樣的知，這時阿難為行道，這個受行從得解脫，可以應求、可以應望、可以應住嗎？阿難
【English Translation】 English version: Practicing the path of causes and conditions, everything is attained through liberation from form (rupa), the perception of earth (earth perception) has already vanished, entering the practice of emptiness wisdom (emptiness wisdom) in boundless space (boundless space), the reception ceases, and Brahma (Brahma) is called emptiness wisdom. If Ananda (Ananda) is practicing the path, this place where consciousness (consciousness) ceases, having already known it is also the place where consciousness ceases, from here one begins to practice, also knowing from here it vanishes, also knowing this is what is liked, also knowing this is what is more bitter, also knowing from here one must emerge, if there is such knowledge, at this time, for Ananda practicing the path, the place where consciousness ceases, can it be sought, can it be hoped for, can it be dwelled in? Ananda replies: 'No.' Earth means that anger is extinguished, the mind is like the earth. Perception has already vanished, which means cutting off seeking. Boundless means emptiness. That Ananda, the place where the sixth consciousness (sixth consciousness) ceases, is from practicing the path of causes and conditions of non-form (non-rupa), everything is crossed over through emptiness wisdom, consciousness is boundless, the reception of wisdom practice ceases, and Brahma is called consciousness wisdom. If Ananda is practicing the path, this place where consciousness ceases, having already known it is also the place where consciousness ceases, from here one begins to practice, also knowing from here it vanishes, also knowing this is what is liked, also knowing this is what is more bitter, also knowing from here one must emerge, if there is such knowledge, at this time, for Ananda practicing the path, the place where consciousness ceases, can it be sought, can it be hoped for, can it be dwelled in? Ananda replies: 'No.' Emptiness consciousness samadhi is observing the emptiness of consciousness, it is not originally there. That Ananda, the place where the seventh consciousness (seventh consciousness) ceases, is from practicing the path of causes and conditions of non-form, everything is crossed over through consciousness wisdom, it is boundless, not using what has already been relinquished, the reception of wisdom practice, Brahma is called not using reception of wisdom practice. If Ananda is practicing the path, this place where consciousness ceases, having already known it is also the place where consciousness ceases, from here one begins to practice, also knowing from here it vanishes, also knowing this is what is liked, also knowing this is what is more bitter, also knowing from here one must emerge, if there is such knowledge, at this time, for Ananda practicing the path, the place where consciousness ceases, can it be sought, can it be hoped for, can it be dwelled in? Ananda replies: 'No.' Form anger seeks to arise, arising and immediately dispelling it, not waiting a whole day to observe and then know. Not using means observing. That Ananda, the first reception practice is liberated from attainment, there is practicing the path of causes and conditions from form, there is no perception, nor is there reception, Brahma is called non-thinking. If Ananda is practicing the path, having already known it is from reception, also knowing from reception one practices, also knowing from here it vanishes, also knowing this is what is liked, also knowing this is what is more bitter, also knowing from here one must emerge, if there is such knowledge, at this time, for Ananda practicing the path, this reception practice is liberated from attainment, can it be sought, can it be hoped for, can it be dwelled in? Ananda
難對言不 不思無結愛天也。四阿那含之第四天也。四阿那含愛身生第四禪。六增之第二已上四天。此無漏第四禪局也。四禪之第六天名愛勝。是無思天共在一天上耳。
彼阿難第二受行從得解有從不色因緣行道一切不用從慧得度過無有思想亦未離思想為受行止 正受定也。
辟天名為無有思想解若阿難為行道是受行從得解已知為是解從是習亦知從是沒亦知是所樂亦知是更苦亦知從是要得出如有知是時阿難為行道是受行從得解可應求可應望可應住處阿難對言不 無想者。知空而制想不令起也。此上八止皆如應知此八處。亦知八處習。亦知八處盡。亦知八處樂。亦知八處苦。亦知八處要得出義同故不二訓之也。
若阿難為行道如是知如是見說為不知不見若有是結使是時應說為常是時應說非常 波羅門云斷滅見常也。
是時應說世間有本是時應說世間無有本 本要也。有要無要耳。
是時應說得道以死復生是時應說得道不得死 或見七反生死者故曰死復生。或至尼惟先天者故曰不死也。
為有無有 或曰有度世。或曰無度世。
度世死從是結使是時阿難為行道是七識止處二受行從得解如是如有從諦慧見從是意已解已得解脫是名為阿難為行道無所著從慧得解脫 反稱得道不得死
【現代漢語翻譯】 現代漢語譯本： 『難對言不』是指不思議，沒有結愛之天，也就是四阿那含（Anagamin，不還果）的第四天。四阿那含愛身而生於第四禪。六增之第二已上的四天，這是無漏的第四禪的範圍。四禪的第六天名為愛勝，是與無思天共同存在於一天之上。
阿難（Ananda，佛陀的十大弟子之一），如果有人通過第二受行（一種禪定修行方式）而獲得解脫，或者不是因為色界（Rupadhatu，佛教宇宙觀中的色界天）的因緣，而是通過修行，一切都不用，而是通過智慧獲得解脫，超越了有思想和未離思想的狀態，爲了受行而止息——這是正受定（Samyak-samadhi，正確的禪定）。
辟天被稱為無有思想解。如果阿難，爲了修行，是受行而從得解，已知這是解脫，從這裡開始學習，也知道從這裡結束，也知道這是所樂，也知道這是更苦，也知道從這裡要得出。如果知道這些，阿難，爲了修行，是受行而從得解，可以應求，可以應望，可以應住處嗎？阿難回答說：『不』。無想者，是知道空性而控制思想，不讓它生起。這上面的八止（八種禪定境界）都要如實地知道這八處（八種禪定境界），也知道八處的習性，也知道八處的止息，也知道八處的快樂，也知道八處的痛苦，也知道從八處要得出，意義相同，所以不重複解釋。
如果阿難，爲了修行，像這樣知道，像這樣看見，卻說為不知不見，如果有什麼結使（Kleshas，煩惱）存在，這時應該說是常，這時應該說非常嗎？波羅門（Brahman，古印度僧侶階層）說斷滅見是常。
這時應該說世間有本（根本），這時應該說世間沒有本嗎？本，是根本，是要還是不要呢？
這時應該說得道以死復生，這時應該說得道不得死嗎？或者看見七反生死的人，所以說死復生。或者到達尼惟先天的人，所以說不死。
為有還是無有？或者說有度世，或者說無度世。
度世死是從這些結使而來嗎？這時阿難，爲了修行，是七識止處（七種意識的止息處），二受行從得解，像這樣，如果有人從諦慧（真實的智慧）看見，從這裡意已解，已得解脫，這被稱為阿難爲了修行，無所執著，從智慧獲得解脫。反過來說，是得道不得死。
【English Translation】 English version: 'Difficult to speak of' refers to the inconceivable, the heaven without bonds of love, which is the fourth heaven of the Anagamin (Non-Returner). The Anagamin loves the body and is born in the fourth Dhyana (meditative state). The four heavens above the second of the six increases, this is the scope of the undefiled fourth Dhyana. The sixth heaven of the four Dhyanas is called 'Love Victory', which exists on the same heaven as the Non-Thinking Heaven.
Ananda (one of the ten great disciples of the Buddha), if someone attains liberation through the second perception practice (a type of meditative practice), or not because of the causes and conditions of the Realm of Form (Rupadhatu, the world of form in Buddhist cosmology), but through practice, without using anything, but attaining liberation through wisdom, transcending the state of having thoughts and not being separated from thoughts, stopping for the sake of perception practice—this is Right Samadhi (Samyak-samadhi, correct concentration).
The Heaven of Avoidance is called the liberation of Non-Thinking. If, Ananda, for the sake of practice, it is perception practice and from attaining liberation, knowing that this is liberation, learning from here, also knowing ending from here, also knowing this is what is liked, also knowing this is more suffering, also knowing that one must emerge from here. If one knows these, Ananda, for the sake of practice, it is perception practice and from attaining liberation, can one seek, can one hope, can one abide? Ananda replied: 'No.' The one without thought is the one who knows emptiness and controls thoughts, not letting them arise. All the eight stops (eight meditative states) above this must truly know these eight places (eight meditative states), also know the habits of the eight places, also know the cessation of the eight places, also know the happiness of the eight places, also know the suffering of the eight places, also know that one must emerge from the eight places, the meaning is the same, so it is not explained repeatedly.
If, Ananda, for the sake of practice, knowing like this, seeing like this, but saying that one does not know or see, if there are any Kleshas (afflictions) present, should one say that it is permanent at this time, should one say that it is impermanent at this time? The Brahman (ancient Indian priestly class) says that the view of annihilation is permanent.
Should one say that the world has a root (origin) at this time, should one say that the world has no root at this time? The root is the origin, is it necessary or unnecessary?
Should one say that attaining the Way, one dies and is reborn at this time, should one say that attaining the Way, one does not die at this time? Or seeing people who are reborn seven times, therefore it is said that one dies and is reborn. Or reaching the one who is born before Niwei, therefore it is said that one does not die.
To be or not to be? Or to say there is deliverance from the world, or to say there is no deliverance from the world.
Does deliverance from the world and death come from these Kleshas? At this time, Ananda, for the sake of practice, is the place of cessation of the seven consciousnesses (seven places of cessation of consciousness), the two perception practices from attaining liberation, like this, if someone sees from true wisdom, from here the mind is liberated, already attained liberation, this is called Ananda for the sake of practice, without attachment, attaining liberation from wisdom. Conversely, it is said that attaining the Way, one does not die.
。是五耶結使。經乎九止行者。以四諦觀之。長得息解。成阿羅漢也。
亦有阿難八解脫處何等為八色觀色是為第一解脫處 內外身著觀兩事也。
內觀色不想外觀色是為第二解脫處 遍著外身也。
觀三十六物凈身受觀行止是為第三解脫處 遍著己身。則三十六物觀也。從第一禪至四禪。皆三觀也。人病不同。或貪己身。或貪外色。內外俱貪。故有三觀也。四意止觀亦復如是。單舉禪要。則三觀也耳。其轉除則四禪也。
一切從色想已度 已過四禪色天。次及空也。
滅地想 滅恚心如土塵故曰如地也。
若干想不念無有量空慧已受竟辟天名為空慧是名為第四解脫處 四空定文同故。不一一解也。
一切從空慧已度無有量識慧受竟辟天名為識慧是名為第五解脫處一切從識慧得度無所有不用受慧竟行辟天名為不用無所用慧行是為第六解脫處一切從不用慧得度無有思想亦不無有思想竟受止辟天名為思想是名為第七解脫處一切從無有思想竟得度 將已竟四空。次及滅定也。
滅思想亦覺盡身已更竟受止是為第八解脫處 心之流放眴息生滅之間[爪/再]撫宇宙之表矣。身之所復無不待行。行慈定者。滅心想身知屈如根株。冥如死灰。雷霆不能駭其念。山燋不能傷其慮。
蕭然與大虛齊量。恬然與造化俱游。曰滅定也。
若已阿難行道七識止處二受行從得解脫亦是八解脫處是如有是慧已更見從是竟戢卻不用已得解脫如是本福己身更竟止是名阿難行道無所著從兩行得解脫佛說如是阿難受行。
佛說人本欲生經
【現代漢語翻譯】 現代漢語譯本： 內心空曠，與廣闊的虛空等量齊觀；安然自得，與自然的造化一同遨遊。這便是滅盡定的境界。
佛對阿難說：如果修行者在修行的過程中，七識停止活動，苦受和樂受也不再產生，從而獲得解脫，這也屬於八解脫的境界。如果修行者擁有這樣的智慧，已經見到這種境界，最終能夠收斂心神，不再執著于已經獲得的解脫，並且停止追求自身的福報，這便叫做阿難的修行之道，即通過不執著而從兩種境界中獲得解脫。佛陀這樣對阿難講述修行的道理。
《佛說人本欲生經》 English_version: Being serene is equivalent to the vast emptiness. Being tranquil roams together with the creation. This is called Nirodha-samāpatti (滅定 also known as cessation of feeling and perception).
The Buddha said to Ānanda (阿難, one of the principal disciples of the Buddha): If a practitioner, during the course of practice, ceases the activity of the seven consciousnesses, and no longer experiences suffering or pleasure, thereby attaining liberation, this also belongs to the realm of the eight liberations. If a practitioner possesses such wisdom, having already seen this state, and is ultimately able to restrain the mind, no longer clinging to the liberation already attained, and ceases the pursuit of personal merit, this is called Ānanda's path of practice, that is, attaining liberation from both states through non-attachment. The Buddha spoke to Ānanda about the principles of practice in this way.
《Buddha Speaks of the Root of Human Desire Sutra》
【English Translation】 Being serene is equivalent to the vast emptiness. Being tranquil roams together with the creation. This is called Nirodha-samāpatti (滅定 also known as cessation of feeling and perception). The Buddha said to Ānanda (阿難, one of the principal disciples of the Buddha): If a practitioner, during the course of practice, ceases the activity of the seven consciousnesses, and no longer experiences suffering or pleasure, thereby attaining liberation, this also belongs to the realm of the eight liberations. If a practitioner possesses such wisdom, having already seen this state, and is ultimately able to restrain the mind, no longer clinging to the liberation already attained, and ceases the pursuit of personal merit, this is called Ānanda's path of practice, that is, attaining liberation from both states through non-attachment. The Buddha spoke to Ānanda about the principles of practice in this way. 《Buddha Speaks of the Root of Human Desire Sutra》